T48n2016_宗鏡錄
大正藏第 48 冊 No. 2016 宗鏡錄
No. 2016
宗鑒錄序
左朝請郎尚書禮部員外郎護軍楊杰撰
諸佛真語。以心為宗。眾生通道。以宗爲鑑。眾生界即諸佛界。因迷而為眾生。諸佛心是眾生心。因悟而成諸佛。心如明鑑。萬象歷然。佛與眾生。其猶影像。涅槃生死。俱是強名。鑒體寂而常照。鑒光照而常寂。心佛眾生。三無差別。國初吳越永明智覺壽禪師。證最上乘。了第一義。洞究教典。深達禪宗。稟奉律儀。廣行利益。因讀楞伽經云。佛語心為宗。乃制宗鑒錄。于無疑中起疑。非問處設問。為不請友。真大導師。擲龍宮之寶。均施群生。徹祖門之關。普容來者。舉目而視。有欲皆充。信手而拈。有疾皆愈。盪滌邪見。指歸妙源。所謂舉一心為宗。照萬法爲鑑矣。若人以佛爲鑑。則知戒定慧為諸善之宗。人天聲聞緣覺菩薩如來。由此而出。一切善類莫不信受。若以眾生爲鑑。則知貪瞋癡為諸惡之宗。修羅旁生地獄鬼趣。由此而出。一切惡類莫不畏憚。善惡雖異。其宗則同。返鑒其心。則知靈明湛寂。廣大融通。無為無住。無修無證。無塵可染。無垢可磨。為一切諸法之宗矣。初吳越忠懿王。序之。秘于教藏。至元豐中。
皇弟魏端獻王。鏤板分施名藍
【現代漢語翻譯】 現代漢語譯本 《宗鏡錄》序
左朝請郎、尚書禮部員外郎、護軍楊杰 撰
諸佛的真實教語，以心為根本宗旨（宗）。眾生信仰佛道，以這個宗旨為明鏡（鑒）。眾生界即是諸佛界，因為迷惑而成為眾生；諸佛的心就是眾生的心，因為覺悟而成為諸佛。心就像一面明鏡，萬象清晰地映照其中。佛與眾生，就像鏡中的影像。涅槃和生死，都只是勉強的名稱。明鏡的本體寂靜而常照，明鏡的光芒照耀而常寂靜。心、佛、眾生，三者沒有差別。國初時，吳越永明智覺壽禪師，證悟了最上乘，了達了第一義，深入研究佛教經典，深刻通達禪宗。他稟承奉行戒律，廣泛地利益眾生。因為讀《楞伽經》中『佛語心為宗』這句話，於是撰寫了《宗鏡錄》。在沒有疑問的地方提出疑問，在沒有提問的地方設定問題，作為不請自來的朋友，真是偉大的導師。他拋擲龍宮的寶藏，平等地施予眾生；徹底打開祖師禪的關隘，普遍地接納來者。舉目觀看，眾生的願望都能滿足；隨意拈取，眾生的疾病都能痊癒。盪滌邪見，指引歸向妙源。這就是所謂的『舉一心為宗，照萬法爲鑑』啊！如果人們以佛為明鏡，那麼就知道戒、定、慧是諸善的根本宗旨（宗）。人、天、聲聞、緣覺、菩薩、如來，都由此而出。一切善類沒有不信奉接受的。如果以眾生為明鏡，那麼就知道貪、嗔、癡是諸惡的根本宗旨（宗）。阿修羅、旁生、地獄、餓鬼，都由此而出。一切惡類沒有不畏懼害怕的。善與惡雖然不同，它們的根本宗旨（宗）卻是相同的。反過來觀照自己的心，那麼就知道靈明湛寂，廣大融通，無為無住，無修無證，沒有塵埃可以污染，沒有污垢可以磨滅，這就是一切諸法的根本宗旨（宗）啊！最初吳越忠懿王為之作序，秘藏於佛教典籍之中，直到元豐年間，
皇弟魏端獻王將此書雕版印刷，分發到各處名剎古寺。
【English Translation】 English version Preface to the Zong Jing Lu (Record of the Source Mirror)
Composed by Yang Jie, Left Advisor of the Court, Deputy Director of the Ministry of Rites, and Military Protector
The true words of all Buddhas take the mind as their fundamental principle (zong). Sentient beings believe in the Buddhist path, taking this principle as a mirror (jian). The realm of sentient beings is identical to the realm of all Buddhas; it is due to delusion that they become sentient beings. The mind of all Buddhas is the same as the mind of sentient beings; it is due to enlightenment that they become Buddhas. The mind is like a bright mirror, in which all phenomena are clearly reflected. Buddhas and sentient beings are like images in a mirror. Nirvana and Samsara are merely provisional names. The essence of the mirror is still and constantly illuminating; the light of the mirror illuminates and is constantly still. Mind, Buddha, and sentient beings are without any difference. In the early years of the nation, Chan Master Yongming Zhijue Shou of Wuyue, enlightened to the supreme vehicle, understood the ultimate meaning, deeply studied the Buddhist scriptures, and profoundly comprehended the Chan school. He upheld the precepts and extensively benefited sentient beings. Because he read the line in the Laṅkāvatāra Sūtra stating 'The Buddha's words take the mind as their principle (zong),' he composed the Zong Jing Lu. He raised doubts where there were no doubts, and posed questions where there were no questions, acting as an uninvited friend, truly a great guide. He cast the treasures of the Dragon Palace, equally bestowing them upon all beings; he thoroughly opened the gate of the ancestral school, universally accepting all who came. With a glance, all desires were fulfilled; with a casual touch, all illnesses were cured. He cleansed away wrong views and pointed the way to the wonderful source. This is what is meant by 'Taking the one mind as the principle (zong), illuminating the myriad dharmas as the mirror (jian)!' If people take the Buddha as their mirror, then they will know that morality (戒, śīla), concentration (定, samādhi), and wisdom (慧, prajñā) are the fundamental principles (zong) of all good deeds. Humans, gods, śrāvakas (聲聞, Hearers), pratyekabuddhas (緣覺, Solitary Buddhas), bodhisattvas (菩薩), and tathāgatas (如來, Thus-Come Ones) all arise from this. All good beings cannot but believe and accept this. If they take sentient beings as their mirror, then they will know that greed (貪, rāga), anger (瞋, dveṣa), and delusion (癡, moha) are the fundamental principles (zong) of all evil deeds. Asuras (阿修羅, Demigods), animals (旁生), hells (地獄), and hungry ghosts (餓鬼) all arise from this. All evil beings cannot but fear and dread this. Although good and evil are different, their fundamental principle (zong) is the same. Reflecting back upon one's own mind, then one will know that it is spiritually bright and still, vast and all-pervading, non-active and non-abiding, without cultivation and without attainment, without dust that can be stained, and without defilement that can be erased. This is the fundamental principle (zong) of all dharmas! Initially, King Zhongyi of Wuyue wrote a preface for it and kept it secret in the Buddhist canon. Until the Yuanfeng era,
Prince Wei Duanxian, the emperor's younger brother, had this book woodblock printed and distributed to famous monasteries everywhere.
。四方學者。罕遇其本。元祐六年夏。游東都法雲道場。始見錢唐新本。尤為精詳。乃吳人徐思恭。請法涌禪師。同永樂法真二三耆宿。遍取諸錄。用三乘典籍。聖賢教語。校讀成就。以廣流佈。其益甚博。法涌知予喜閱是錄。因請為序云。
宗鏡錄序
天下大元帥吳越國王俶制
詳夫。域中之教者三。正君臣。親父子。厚人倫。儒。吾之師也。寂兮寥兮。視聽無得。自微妙。升虛無。以止乎乘風馭景。君得之則善建不拔。人得之則延貺無窮。道。儒之師也。四諦十二因緣。三明八解脫。時習不忘。日修以得。一登果地。永達真常。釋道之宗也。惟此三教。並自心修。心鏡錄者。智覺禪師所撰也。總乎百卷。包盡微言。
我佛金口所宣。盈于海藏。蓋亦提誘後學。師之智慧辯才。演暢萬法。明瞭一心。禪際河游。慧間云布。數而稱之。莫能盡紀。聊為小序。以頌宣行雲爾。
宗鏡錄序
大宋吳越國慧日永明寺主智覺禪師延壽集
伏以。真源湛寂。覺海澄清。絕名相之端。無能所之跡。最初不覺。忽起動心。成業識之由。為覺明之咎。因明起照。見分俄興。隨照立塵。相分安布。如鏡現像。頓起根身。次則隨想。而世界成差。后即因智。而憎愛不等。從此遺真失性。執相徇
【現代漢語翻譯】 四方學者，很少能遇到此書的原本。元祐六年夏天，我遊歷東都法雲道場，才見到錢塘的新版本，尤其精細詳盡。這是吳地的徐思恭，請法涌禪師，協同永樂法真等幾位年長有德的僧人，廣泛蒐集各種記錄，運用三乘（Sāṃyāna，聲聞乘、緣覺乘、菩薩乘）典籍、聖賢教誨，校對整理完成，以廣泛流傳，其益處非常廣泛。法涌禪師知道我喜歡閱讀此書，因此請我作序。
宗鏡錄序
天下大元帥吳越國王俶（Chù） 撰
詳細來說，世間的教義有三種。端正君臣關係，親愛父子關係，敦厚人倫道德，這是儒家，是我的老師。寂靜啊，空曠啊，視聽都無法獲得，從微妙處，升到虛無處，最終達到乘風駕影的境界。君王得到它，就能善於建立穩固的統治；百姓得到它，就能獲得無盡的福祉。這是道家，是儒家的老師。四諦（catvāri āryasatyāni，苦、集、滅、道）、十二因緣（dvādaśāṅga-pratītyasamutpāda）、三明（tisro vidyāḥ，宿命明、天眼明、漏盡明）、八解脫（aṣṭa vimokṣāḥ），時時溫習不忘，每日修行以求證得，一旦登上果位，永遠達到真常的境界。這是釋迦牟尼佛的宗旨。只有這三教，都是從內心修行。心鏡錄，是智覺禪師所撰寫的。總共有百卷，包羅了所有精微的言論。
我佛金口所宣說的教義，充滿於海藏（佛教經典）。大概也是爲了引導後來的學人，老師的智慧辯才，演說闡揚萬法，明瞭一心。禪的邊界如同河流般廣闊，智慧的光芒如同雲彩般遍佈。如果要計數稱量，也無法完全記錄。姑且寫個小序，來讚頌宣揚此書的流通。
宗鏡錄序
大宋吳越國慧日永明寺住持智覺禪師延壽（Yánshòu） 輯
恭敬地說，真源湛寂，覺海澄清，斷絕了名相的開端，沒有能所的軌跡。最初的不覺，忽然生起動心，成為業識的由來，是覺明的過失。因為光明而生起照，見分（dṛśya-bhāga）隨即產生，隨著照而建立塵，相分（nimitta-bhāga）安立分佈，如同鏡子顯現影像，立刻產生根身（indriya-śarīra）。其次隨著妄想，而世界產生差別。之後就因為智，而產生憎愛的不平等。從此遺忘真性，執著于外相。
【English Translation】 Scholars from all directions rarely encounter the original text of this book. In the summer of the sixth year of the Yuanyou era, I traveled to the Fayun Taoist temple in Dongdu, where I first saw the new Qiantang edition, which was particularly refined and detailed. It was Xu Sigong from Wu who invited Chan Master Fayong, along with Yongle Fazhen and a few other venerable elders, to extensively collect various records, using the scriptures of the Three Vehicles (Sāṃyāna), the teachings of sages and worthies, to proofread and compile it, so as to widely disseminate it, and its benefits are very extensive. Chan Master Fayong knew that I enjoyed reading this record, so he asked me to write a preface.
Preface to the Zongjing Lu
Written by Chu (Chù), Grand Marshal of the World and King of Wuyue
In detail, there are three teachings in the world. To rectify the relationship between ruler and subject, to cherish the relationship between father and son, and to enrich human ethics, this is Confucianism, my teacher. Tranquil and desolate, sight and hearing cannot obtain it, from the subtle, ascending to the void, ultimately reaching the realm of riding the wind and controlling the shadows. If the ruler obtains it, he can skillfully establish a stable rule; if the people obtain it, they can receive endless blessings. This is Taoism, the teacher of Confucianism. The Four Noble Truths (catvāri āryasatyāni), the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda), the Three Clear Knowledges (tisro vidyāḥ), and the Eight Liberations (aṣṭa vimokṣāḥ), constantly reviewing them without forgetting, cultivating daily to attain them, once ascending to the Fruition, forever reaching the realm of True Constancy. This is the doctrine of Shakyamuni Buddha. Only these three teachings are all cultivated from within the heart. The Xin Jing Lu (Record of the Mind Mirror) was written by Chan Master Zhijue. It consists of a hundred volumes, encompassing all subtle words.
The teachings proclaimed by the golden mouth of my Buddha fill the sea of scriptures (Buddhist scriptures). It is probably also to guide later learners, the teacher's wisdom and eloquence, expounding and propagating all dharmas, clarifying the One Mind. The boundary of Chan is as vast as a river, and the light of wisdom is as pervasive as clouds. If one were to count and measure them, it would be impossible to record them completely. I will write a short preface to praise and promote the circulation of this book.
Preface to the Zongjing Lu
Compiled by Yanshou (Yánshòu), Abbot of Huiri Yongming Temple in the Great Song Wuyue Kingdom, Chan Master Zhijue
Humbly speaking, the true source is deep and still, the sea of awakening is clear and pure, cutting off the beginning of names and forms, without any trace of subject and object. The initial non-awakening, suddenly arising moving mind, becomes the origin of karmic consciousness, is the fault of awakening and brightness. Because of brightness, illumination arises, the seeing-part (dṛśya-bhāga) arises immediately, following the illumination, dust is established, the object-part (nimitta-bhāga) is established and distributed, like a mirror reflecting images, the root-body (indriya-śarīra) arises immediately. Next, following delusion, the world becomes differentiated. Afterwards, because of wisdom, unequal love and hate arise. From this, one forgets the true nature, clinging to external forms.
名。積滯著之情塵。結相續之識浪。鎖真覺于夢夜。沉迷三界之中。瞽智眼于昏衢。匍匐九居之內。遂乃縻業系之苦。喪解脫之門。于無身中受身。向無趣中立趣。約依處則分二十五有。論正報則具十二類生。皆從情想根由。遂致依正差別。向不遷境上。虛受輪迴。于無脫法中。自生繫縛。如春蠶作繭。似秋蛾赴燈。以二見妄想之絲。纏苦聚之業質。用無明貪愛之翼。撲生死之火輪。用谷響言音。論四生妍丑。以妄想心鏡。現三有形儀。然後。違順想風。動搖覺海。貪癡愛水。資潤苦芽。一向徇塵。罔知反本。發狂亂之知見。翳于自心。立幻化之色聲。認為他法。從此。一微涉境。漸成戛漢之高峰。滴水興波。終起吞舟之巨浪。邇后將欲反初複本。約根利鈍不同。於一真如界中。開三乘五性。或見空而證果。或了緣而入真。或三祇熏煉。漸具行門。或一念圓修。頓成佛道。斯則克證有異。一性非殊。因成凡聖之名。似分真俗之相。若欲窮微洞本。究旨通宗。則根本性離。畢竟寂滅。絕升沉之異。無縛脫之殊。既無在世之人。亦無滅度之者。二際平等。一道清虛。識智俱空。名體咸寂。迥無所有。唯一真心。達之名見道之人。昧之號生死之始。復有邪根外種。小智權機。不了生死之病原。罔知人我之見本。唯欲厭喧斥動
。破相析塵。雖云味靜冥空。不知埋真拒覺。如不辯眼中之赤眚。但滅燈上之重光。罔窮識內之幻身。空避日中之虛影。斯則勞形役思。喪力捐功。不異足水助冰。投薪益火。豈知重光在眚。虛影隨身。除病眼而重光自消。息幻質而虛影當滅。若能回光就已。反境觀心。佛眼明而業影空。法身現而塵跡絕。以自覺之智刃。剖開纏內之心珠。用一念之慧鋒。斬斷塵中之見網。此窮心之旨。達識之詮。言約義豐。文質理詣。揭疑關於正智之戶。剃妄草于真覺之原。愈入髓之沉痾。截盤根之固執。則物我遇智火之焰。融唯心之爐。名相臨慧日之光。釋一真之海。斯乃內證之法。豈在文詮。知解莫窮。見聞不及。今為未見者。演無見之妙見。未聞者。入不聞之圓聞。未知者。說無知之真知。未解者。成無解之大解。所冀因指見月。得兔忘罤。抱一冥宗。舍詮檢理。了萬物由我。明妙覺在身。可謂搜抉玄根。磨礱理窟。剔禪宗之骨髓。標教網之紀綱。余惑微瑕。應手圓凈。玄宗妙旨。舉意全彰。能摧七慢之山。永塞六衰之路。塵勞外道。盡赴指呼。生死魔軍。全消影響。現自在力。闡大威光。示真寶珠。利用無盡。傾秘密藏。賙濟何窮。可謂。香中爇其牛頭。寶中探其驪頷。華中采其靈瑞。照中耀其神光。食中啜其乳糜。水中飲
其甘露。藥中服其九轉。主中遇其聖王。故得法性山高。頓落群峰之峻。醍醐海闊。橫吞眾派之波。似夕魄之騰輝。奪小乘之星宿。如朝陽之孕彩。破外道之昏蒙。猶貧法財之人。值大寶聚。若渴甘露之者。遇清涼池。為眾生所敬之天。作菩薩真慈之父。抱膏肓之疾。逢善見之藥王。迷險難之途。偶明達之良導。久居闇室。忽臨寶炬之光明。常處裸形。頓受天衣之妙服。不求而自得。無功而頓成。故知。無量國中。難聞名字。塵沙劫內。罕遇傳持。以如上之因緣。目為心鏡。現一道而清虛可鑑。辟群邪而毫髮不容。妙體無私。圓光匪外。無邊義海。咸歸顧眄之中。萬像形容。盡入照臨之內。斯乃曹溪一味之旨。諸祖同傳。鵠林不二之宗。群經共述。可謂萬善之淵府。眾哲之玄源。一字之寶王。群靈之元祖。遂使離心之境。文理俱虛。即識之塵。詮量有據。一心之海印。揩定圓宗。八識之智燈。照開邪闇。實謂。含生靈府。萬法義宗。轉變無方。卷舒自在。應緣現跡。任物成名。諸佛體之號三菩提。菩薩修之稱六度行。海慧變之為水。龍女獻之為珠。天女散之為無著華。善友求之為如意寶。緣覺悟之為十二緣起。聲聞證之為四諦人空。外道取之為邪見河。異生執之作生死海。論體則妙符至理。約事則深契正緣。然雖標法
【現代漢語翻譯】 現代漢語譯本： 如同甘露一般。在藥物中服用那九轉之丹。在領袖中遇到聖明的君王。因此獲得如同法性山一樣的高度，頓時超越群峰的險峻。如同醍醐海一樣寬廣，橫掃吞沒各種流派的波濤。好似夕陽的餘暉升騰，奪去小乘的光芒。如同朝陽孕育著色彩，破除外道的昏暗矇昧。猶如貧窮缺少法財的人，遇到了巨大的寶藏。如同渴望甘露的人，遇到了清涼的池水。成為眾生所敬仰的天神，作為菩薩真正慈悲的父親。身患不治之癥，遇到了善見藥王。迷失在危險艱難的道路上，偶然遇到了明智通達的嚮導。長期居住在黑暗的房間里，忽然面臨寶炬的光明。經常赤身裸體，立刻得到天衣的美妙服飾。不尋求而自然得到，沒有功勞而立刻成就。所以要知道，在無量數的國度中，難以聽到它的名字。在如塵沙般多的劫數中，很少遇到傳授和保持它的人。因為以上這些因緣，稱它為心鏡。呈現出清凈虛空的境界可以鑑照，驅除各種邪惡而絲毫不能容忍。美妙的本體沒有私心，圓滿的光芒沒有內外之分。無邊的義理之海，都歸於它的顧盼之中。萬物的形象，都進入它的照耀之中。這就是曹溪一味禪的宗旨，歷代祖師共同傳授。鵠林涅槃的不二法門，各種經典共同闡述。可以說是萬善的淵府，眾位賢哲的玄妙源頭。是文字中的寶王，是眾生的元始祖先。於是使得背離自心的境界，文字和道理都變得虛假。依附於意識的塵埃，詮釋衡量都有依據。一心如海印，確定圓滿的宗義。八識如智慧的燈，照亮驅散邪惡的黑暗。實在可以說是，包含眾生的靈府，萬法的義理根本。轉變沒有固定的方向，舒捲自在。應隨因緣顯現軌跡，任憑事物成就名稱。諸佛體會它而稱之為三菩提（Sāṃbodhi，正等覺），菩薩修習它而稱為六度行（Pāramitā，佈施、持戒、忍辱、精進、禪定、般若）。海慧菩薩變化它成為水，龍女獻出它作為寶珠。天女散佈它成為無著之花，善友尋求它作為如意寶。緣覺領悟它成為十二因緣（Dvādaśāṅga-pratītyasamutpāda），聲聞證悟它成為四諦人空（catvāri āryasatyāni）。外道獲取它作為邪見之河，凡夫執著它作為生死之海。從本體上來說，它美妙地符合至高的真理。從現象上來說，它深刻地契合正確的因緣。然而即使標明法
【English Translation】 English version: It is like nectar. Among medicines, take the nine-cycled elixir. Among leaders, encounter a sagacious king. Therefore, one attains the height of Mount Dharmatā (法性山, Mountain of Dharma-nature), surpassing the steepness of all peaks. It is as vast as the Amrita Sea (醍醐海, Sea of Ambrosia), horizontally swallowing the waves of all schools. It resembles the rising radiance of the evening moon, outshining the stars of the Hinayana (小乘, Lesser Vehicle). Like the dawn conceiving colors, it shatters the darkness and ignorance of the heretics. It is as if a person poor in the wealth of Dharma encounters a great treasure trove. Like one thirsting for nectar, one encounters a cool and refreshing pond. It becomes a deva (天, god) revered by all beings, acting as the truly compassionate father of Bodhisattvas (菩薩, enlightenment being). Encountering an incurable disease, one meets the Medicine King of Good Vision (善見藥王, Bhaisajyaraja). Lost on a perilous path, one happens upon a wise and enlightened guide. Having long dwelt in a dark room, one suddenly faces the light of a precious torch. Constantly naked, one instantly receives the wondrous garments of the devas. One obtains it without seeking, and achieves it instantly without effort. Therefore, know that in immeasurable lands, it is difficult to hear its name. Within kalpas (劫, eon) as numerous as dust motes, it is rare to encounter its transmission and upholding. Because of the above-mentioned causes and conditions, it is called the Mind Mirror (心鏡, mirror of the mind). It presents a pure and empty realm that can be reflected upon, expelling all evils without the slightest tolerance. The wondrous essence is without selfishness, and the perfect light is without inside or outside. The boundless ocean of meanings all returns to its gaze. The forms of all phenomena enter within its illumination. This is the essence of the single flavor of Caoxi (曹溪, the Sixth Patriarch's monastery), transmitted by all patriarchs. It is the non-dual doctrine of the Crane Grove (鵠林, where Buddha entered Nirvana), jointly expounded by all sutras. It can be said to be the deep source of all virtues, the profound origin of all sages. It is the treasure king among words, the primordial ancestor of all spirits. Thus, it causes the realm of separation from the mind to become empty in both words and reason. Clinging to the dust of consciousness, interpretation and measurement have a basis. The One Mind is like the Sea Seal Samadhi (海印, ocean seal), establishing the perfect doctrine. The wisdom lamp of the Eight Consciousnesses illuminates and dispels evil darkness. It is truly said to be the spiritual abode containing all beings, the fundamental principle of all dharmas. Transformation has no fixed direction, and it rolls and unfolds freely. It manifests traces in response to conditions, and allows things to achieve names. The Buddhas (諸佛, enlightened beings) embody it and call it Samyak-saṃbodhi (三菩提, perfect enlightenment). Bodhisattvas cultivate it and call it the Six Perfections (六度行, Six Pāramitās: generosity, morality, patience, diligence, concentration, and wisdom). Sea Wisdom Bodhisattva transforms it into water, the Dragon Girl offers it as a pearl. The heavenly maidens scatter it as the unattached flower, good friends seek it as the wish-fulfilling jewel. Pratyekabuddhas (緣覺, solitary realizer) awaken to it as the Twelve Links of Dependent Origination (十二因緣, Dvādaśāṅga-pratītyasamutpāda). Śrāvakas (聲聞, Hearers) realize it as the Four Noble Truths and the emptiness of self. Heretics take it as the river of wrong views, and ordinary beings cling to it as the sea of birth and death. In terms of essence, it wonderfully accords with the ultimate truth. In terms of phenomena, it deeply corresponds with the correct conditions. However, even if labeling the Dharma
界之總門。須辯一乘之別旨。種種性相之義。在大覺以圓通。重重即入之門。唯種智而妙達。但以根羸靡鑒。學寡難周。不知性相二門。是自心之體用。若具用而失恒常之體。如無水有波。若得體而闕妙用之門。似無波有水。且未有無波之水。曾無不濕之波。以波徹水源。水窮波末。如性窮相表。相達性原。須知體用相成。性相互顯。今則細明總別。廣辯異同。研一法之根元。搜諸緣之本末。則可稱宗鏡。以鑒幽微。無一法以逃形。則千差而普會。遂則編羅廣義。撮略要文。鋪舒于百卷之中。卷攝在一心之內。能使難思教海。指掌而唸唸圓明。無盡真宗。目睹而心心契合。若神珠在手。永息馳求。猶覺樹垂陰。全消影跡。獲真寶于春池之內。拾礫渾非。得本頭于古鏡之前。狂心頓歇。可以深挑見刺。永截疑根。不運一毫之功。全開寶藏。匪用剎那之力。頓獲玄珠。名為一乘大寂滅場。真阿蘭若正修行處。此是如來自到境界。諸佛本住法門。是以普勸后賢。細垂玄覽。遂得智窮性海。學洞真源。此識此心。唯尊唯勝。此識者。十方諸佛之所證。此心者。一代時教之所詮。唯尊者。教理行果之所歸。唯勝者。信解證入之所趣。諸賢依之而解釋。論起千章。眾聖體之以弘宣。談成四辯。所以掇奇提異。研精洞微。獨舉宏綱。
大張正網。撈捷五乘機地。升騰第一義天。廣證此宗。利益無盡。遂得正法久住。摧外道之邪林。能令廣濟含生。塞小乘之亂轍。則無邪不正。有偽皆空。由自利故。發智德之原。由利他故。立恩德之事。成智德故。則慈起無緣之化。成恩德故。則悲含同體之心。以同體故。則心起無心。以無緣故。則化成大化。心起無心故。則何樂而不與。化成大化故。則何苦而不收。何樂而不與。則利鈍齊觀。何苦而不收。則怨親普救。遂使三草二木。咸歸一地之榮。邪種焦芽。同沾一雨之潤。斯乃盡善盡美。無比無儔。可謂括盡因門。搜窮果海。故得創發菩提之士。初求般若之人。了知成佛之端由。頓圓無滯。明識歸家之道路。直進何疑。或離此別修。隨他妄解。如構角取乳。緣木求魚。徒歷三祇。終無一得。若依此旨。信受弘持。如快舸隨流。無諸阻滯。又遇便風之勢。更加櫓棹之功。則疾屆寶城。忽登覺岸。可謂資糧易辦。道果先成。被迦葉上行之衣。坐釋迦法空之座。登彌勒毗盧之閣。入普賢法界之身。能令客作賤人。全領長者之家業。忽使沈空小果。頓受如來之記名。未有一門匪通斯道。必無一法不契此宗。過去覺王。因茲成佛。未來大士。仗此證真。則何一法門而不開。何一義理而不現。無一色非三摩缽地。無一聲非
陀羅尼門。嘗一味而盡變醍醐。聞一香而皆入法界。風柯月渚。並可傳心。煙島雲林。咸提妙旨。步步蹈金色之界。唸唸嗅薝蔔之香。掬滄海而已得百川。到須彌而皆同一色。煥兮開觀象之目。盡復自宗。寂爾導求珠之心。俱還本法。遂使邪山落仞。苦海收波。智楫以之安流。妙峰以之高出。今詳祖佛大意。經論正宗。削去繁文。唯搜要旨。假申問答。廣引證明。舉一心為宗。照萬法如鏡。編聯古制之深義。撮略寶藏之圓詮。同此顯揚。稱之曰錄。分為百卷。大約三章。先立正宗。以為歸趣。次申問答。用去疑情。后引真詮。成其圓信。以茲妙善。普施含靈。同報
佛恩共傳斯旨耳。
宗鏡錄卷第一
標宗章第一
詳夫。祖標禪理。傳默契之正宗。佛演教門。立詮下之大旨。則前賢所稟。後學有歸。是以先列標宗章。為有疑故問。以決疑故答。因問而疑情得啟。因答而妙解潛生。謂此圓宗難信難解。是第一之說。備最上之機。若不假立言詮。無以蕩其情執。因指得月。不無方便之門。獲兔忘罤。自合天真之道。次立問答章。但以時當末代。罕遇大機。觀淺心浮根微智劣。雖知宗旨的有所歸。問答決疑漸消惑障。欲堅信力。須假證明。廣引祖佛之誠言。密契圓常之大道。遍采經論之要旨。圓成
【現代漢語翻譯】 現代漢語譯本： 陀羅尼門（Dharani-gate）：嘗一口味道就能完全轉變成醍醐（the finest clarified butter，比喻佛法至高的妙味），聞到一縷香味就能完全進入法界（Dharmadhatu，諸法的本體）。風中的樹枝和月下的水渚，都可以用來傳達心意。煙霧籠罩的島嶼和雲霧繚繞的森林，都蘊含著精妙的旨意。每一步都踏在金色的世界裡，每一個念頭都嗅著薝蔔花（campak flower）的芬芳。捧起滄海的水，就能得到百川之味；到達須彌山（Mount Sumeru，佛教宇宙觀中的聖山），就能看到萬物同一顏色。光輝燦爛啊，開啟觀象之眼，完全恢復自家的宗風。寂靜無聲啊，引導尋求寶珠的心，全部迴歸本來的佛法。於是使邪山崩塌，苦海止息波浪。智慧之舟因此得以安穩航行，妙高峰因此得以高高聳立。現在詳細考察祖師和佛的大意，經論的正宗，削減繁瑣的文字，只搜尋重要的旨意。假設提出問題和回答，廣泛引用證明。以一心為宗旨，照亮萬法如鏡。編聯古代典籍的深刻含義，撮取寶藏的圓滿詮釋。共同顯揚這些道理，稱之為《宗鏡錄》。分為一百卷，大約分為三章。首先確立正宗，作為歸宿。其次提出問題和回答，用來消除疑慮。最後引用真實的詮釋，成就圓滿的信心。用這些美妙的善行，普遍施予有情眾生，共同報答佛恩，共同傳揚這個宗旨。
《宗鏡錄》卷第一
標宗章第一
詳細考察，祖師標明禪理，傳達心領神會的正宗。佛演說教門，確立詮釋下的大旨。那麼前代的賢者有所稟受，後來的學者有所歸宿。因此首先列出標宗章。因為有疑惑所以提問，爲了解決疑惑所以回答。因為提問，所以疑惑的情感得以開啟；因為回答，所以精妙的理解悄然產生。認為這個圓滿的宗旨難以相信難以理解，是第一等的說法，具備最上等的根機。如果不借助言語文字，就無法消除他們的情感執著。通過指引而看到月亮，不無方便之門。獲得兔子后忘記捕兔的網，自然符合天真的道理。其次確立問答章。但是因為正當末法時代，很少遇到具有大根機的人。觀察到淺薄的心、浮躁的根、微弱的智慧、低劣的能力。即使知道宗旨的確有所歸宿，通過問答解決疑惑，逐漸消除迷惑的障礙。想要堅定信心，必須藉助證明。廣泛引用祖師和佛的誠實語言，秘密契合圓滿常住的大道。普遍採納經論的重要旨意，圓滿成就信心。
【English Translation】 English version: The Dharani-gate: Tasting one flavor completely transforms it into ghee (the finest clarified butter, a metaphor for the supreme and wonderful taste of the Buddha's teachings), and smelling one fragrance completely enters the Dharmadhatu (the essence of all phenomena). The branches in the wind and the water's edge under the moon can both be used to convey the mind. The islands shrouded in mist and the forests surrounded by clouds all contain subtle meanings. Every step treads in a golden world, and every thought smells the fragrance of the campak flower. Scooping up the water of the vast ocean, one can obtain the taste of a hundred rivers; arriving at Mount Sumeru (the sacred mountain in the Buddhist cosmology), one can see that all things are of the same color. How brilliant, opening the eyes of observation, completely restoring one's own tradition. How silent, guiding the mind seeking the pearl, all returning to the original Dharma. Thus, the evil mountain collapses, and the sea of suffering ceases its waves. The boat of wisdom can thus sail safely, and the wonderful peak can thus stand tall. Now, examining in detail the great intention of the Patriarchs and Buddhas, the orthodox tradition of the scriptures and treatises, reducing the cumbersome words, and only searching for the important meanings. Assuming questions and answers, widely citing proofs. Taking one mind as the principle, illuminating all dharmas like a mirror. Compiling the profound meanings of ancient texts, and summarizing the complete explanations of the treasure trove. Together proclaiming these principles, it is called the 'Record of the Mirror of the Source'. Divided into one hundred volumes, roughly divided into three chapters. First, establish the orthodox tradition as the destination. Second, present questions and answers to dispel doubts. Finally, cite the true explanations to achieve complete faith. Using these wonderful good deeds, universally bestow them on sentient beings, together repaying the Buddha's kindness, and together transmitting this intention.
Volume 1 of the 'Record of the Mirror of the Source'
Chapter 1: Establishing the Principle
Examining in detail, the Patriarchs mark the principles of Chan, transmitting the orthodox tradition of tacit understanding. The Buddha expounds the teachings, establishing the great intention of interpretation. Then the former sages have received something, and the later scholars have a destination. Therefore, the chapter on establishing the principle is listed first. Because there are doubts, questions are asked; in order to resolve doubts, answers are given. Because of the questions, the emotions of doubt are opened; because of the answers, subtle understanding quietly arises. Believing that this complete principle is difficult to believe and difficult to understand is the first-class statement, possessing the highest-class potential. If one does not rely on words and language, one cannot eliminate their emotional attachments. Seeing the moon through guidance, there is no lack of expedient means. Forgetting the net after catching the rabbit naturally conforms to the way of innocence. Next, establish the chapter on questions and answers. But because it is the age of the end of Dharma, it is rare to encounter people with great potential. Observing shallow minds, frivolous roots, weak wisdom, and inferior abilities. Even if one knows that the principle does indeed have a destination, resolving doubts through questions and answers gradually eliminates the obstacles of confusion. If one wants to strengthen faith, one must rely on proof. Widely citing the honest words of the Patriarchs and Buddhas, secretly aligning with the complete and constant Great Way. Universally adopting the important meanings of the scriptures and treatises, completely achieving faith.
決定之真心。后陳引證章。以此三章。通為一觀。蒐羅該括。備盡于茲矣。
問。先德云。若教我立宗定旨。如龜上覓毛。兔邊求角。楞伽經偈云。一切法不生。不應立是宗。何故標此章名。
答。斯言遣滯。若無宗之宗。則宗說兼暢。古佛皆垂方便門。禪宗亦開一線道。切不可執方便而迷大旨。又不可廢方便而絕後陳。然機前無教。教后無實。設有一解一悟。皆是落後之事。屬第二頭。所以大智度論云。以佛眼觀一切十方國土中一切物。尚不見無。何況有法。畢竟空法。能破顛倒。令菩薩成佛。是事尚不可得。何況凡夫顛倒有法。今依祖佛言教之中。約今學人。隨見心性發明之處。立心為宗。是故西天釋迦文佛云。佛語心為宗。無門為法門。此土初祖達磨大師云。以心傳心。不立文字。則佛佛手授。授斯旨。祖祖相傳。傳此心。已上約祖佛所立宗旨。又諸賢聖所立宗體者。杜順和尚依華嚴經。立自性清凈圓明體。此即是如來藏中法性之體。從本已來。性自滿足。處染不垢。修治不凈。故云自性清凈。性體遍照。無幽不矚。故曰圓明。又隨流加染而不垢。返流除染而不凈。亦可在聖體而不增。處凡身而不減。雖有隱顯之殊。而無差別之異。煩惱覆之則隱。智慧了之則顯。非生因之所生。唯了因之所了。斯
【現代漢語翻譯】 現代漢語譯本：決定的真心。后陳引證章。這三章合在一起，構成一個完整的觀察。蒐羅概括，詳盡無遺。
問：先德說，『如果教我立宗定旨，就像在烏龜身上找毛，在兔子邊上求角。』《楞伽經》（Laṅkāvatāra Sūtra）的偈頌說，『一切法不生，不應立是宗。』為什麼還要標立這個章節的名稱呢？
答：這些話是爲了遣除執著。如果沒有宗的宗，那麼宗說就能暢通無阻。過去的佛都垂示方便之門，禪宗也開闢了一線生機。千萬不能執著于方便而迷惑了大旨，也不可廢棄方便而斷絕後來的陳述。然而，在機鋒之前沒有教法，在教法之後沒有實證。如果有一解一悟，都是落後的事情，屬於第二義。所以《大智度論》（Mahāprajñāpāramitā-śāstra）說，『用佛眼觀察一切十方國土中的一切事物，尚且不見有無，何況有法？畢竟空的法，能夠破除顛倒，令菩薩成佛。』這件事尚且不可得，何況凡夫顛倒地認為有法？現在依據祖師和佛的言教，針對現在的學人，隨著他們見性開悟的地方，立心為宗。所以西天的釋迦牟尼佛（Śākyamuni Buddha）說，『佛語以心為宗，無門為法門。』此土的初祖達摩大師（Bodhidharma）說，『以心傳心，不立文字。』佛佛手授，授予這個宗旨；祖祖相傳，傳此心。以上是關於祖師和佛所立的宗旨。還有諸位賢聖所立的宗體，比如杜順和尚依據《華嚴經》（Avataṃsaka Sūtra），立自性清凈圓明體。這就是如來藏（Tathāgatagarbha）中的法性之體。從本來就性自滿足，處於染污而不染污，修治也不乾淨。所以說自性清凈。性體遍照，沒有幽暗之處不能照見，所以說圓明。又隨著流俗增加染污而不染污，返回本源去除染污也不乾淨。也可以在聖人的身體上不增加，處於凡人的身體上不減少。雖然有隱顯的差別，而沒有本質的差異。煩惱覆蓋它就隱沒，智慧瞭解它就顯現。不是生因所生，只是了因所了。這……
【English Translation】 English version: The true mind of determination. The chapter on subsequent statements and evidence. These three chapters together form a complete observation. Gathering and encompassing, everything is exhaustively covered here.
Question: The former sages said, 'If you teach me to establish a sect and define its purpose, it would be like searching for fur on a turtle or seeking horns on a rabbit.' The verse in the Laṅkāvatāra Sūtra states, 'All dharmas are unborn; one should not establish a sect.' Why then is this chapter named as such?
Answer: These words are to dispel attachment. If there is no sect of sects, then the teachings of the sect will flow unhindered. All past Buddhas have shown expedient means, and the Zen school has also opened a narrow path. One must not cling to expedient means and be deluded by the great purpose, nor should one abandon expedient means and cut off subsequent statements. However, before the opportune moment, there is no teaching; after the teaching, there is no realization. If there is any understanding or enlightenment, it is a belated matter, belonging to the secondary meaning. Therefore, the Mahāprajñāpāramitā-śāstra says, 'Using the Buddha's eye to observe all things in all the ten directions of the Buddha-lands, one still does not see non-existence, let alone existence? The dharma of ultimate emptiness can destroy delusion and enable Bodhisattvas to become Buddhas.' This matter is unattainable, let alone the deluded ordinary people who believe in the existence of dharmas? Now, based on the teachings of the patriarchs and Buddhas, and for the sake of present-day learners, we establish the mind as the sect, according to where they see their nature and attain enlightenment. Therefore, Śākyamuni Buddha of the Western Heaven said, 'The Buddha's words take the mind as the sect, and no-gate as the Dharma gate.' The first patriarch of this land, Bodhidharma, said, 'To transmit the mind with the mind, without establishing words.' Buddha hands over to Buddha, bestowing this purpose; patriarch transmits to patriarch, transmitting this mind. The above is about the purpose established by the patriarchs and Buddhas. There are also the sectarian entities established by the sages, such as Venerable Dushun, who, based on the Avataṃsaka Sūtra, established the self-nature pure and perfect bright entity. This is the Dharma-nature entity in the Tathāgatagarbha. From the beginning, its nature is self-sufficient, remaining unstained in defilement and unpurified by cultivation. Therefore, it is said to be self-nature pure. The nature-entity illuminates everywhere, with no darkness unilluminated, hence it is called perfect bright. Furthermore, it is unstained by adding defilement while flowing with the current, and unpurified by removing defilement while returning to the source. It can also not be increased in the body of a sage, nor decreased in the body of a mortal. Although there are differences in concealment and manifestation, there is no difference in essence. When afflictions cover it, it is concealed; when wisdom understands it, it is revealed. It is not born of a generative cause, but only understood by an illuminating cause. This...
即一切眾生自心之體。靈知不昧。寂照無遺。非但華嚴之宗。亦是一切教體。佛地論。立一清凈法界體。論云。清凈法界者。一切如來真實自體。無始時來。自性清凈。具足種種過十方界極微塵數性相功德。無生無滅。猶如虛空。遍一切有情。平等共有。與一切法。不一不異。非有非無。離一切相。一切分別。一切名言。皆不能得。唯是清凈聖智所證。二空無我所顯。真如為其自性。諸聖分證。諸佛圓證。此清凈法界。即真如妙心。為諸佛果海之源。作群生實際之地。此皆是立宗之異名。非別有體。或言宗者。尊也。以心為宗。故云。天上天下。唯我獨尊。或言體者。性也。以心為體。故云。知一切法。即心自性。或言智者。以心為智。即是本性寂照之用。所以云。自覺聖智。普光明智等。若約義用而分。則體宗用別。若會歸平等。則一道無差。所以華嚴記問云。等妙二位。全同如來普光明智者。結成入普。所以。此會說等妙二覺。二覺全同普光明智。即是會歸之義。
問。等覺同妙覺。于理可然。妙覺之外。何有如來普光明智。為所同耶。
答。說等覺。說妙覺。即是約位。普光明智。不屬因果。該通因果。其由自覺聖智超絕因果。故楞伽經。妙覺位外。更立自覺聖智之位。亦猶佛性有因。有果。有因
【現代漢語翻譯】 現代漢語譯本：即一切眾生自心之體，靈知不昧（靈妙的覺知從不昏昧），寂照無遺（寂靜而照亮一切，沒有遺漏）。這不僅是華嚴宗的宗旨，也是一切教法的本體。《佛地論》中，立一清凈法界體。論中說：『清凈法界，是一切如來真實的自體，從無始以來，自性清凈，具足種種超過十方世界極微塵數（極其微小的數量）的性相功德，無生無滅，猶如虛空，遍一切有情（一切有情眾生），平等共有，與一切法，不一不異，非有非無，離一切相，一切分別，一切名言，皆不能得。唯是清凈聖智所證，二空無我（人無我和法無我）所顯，真如為其自性，諸聖分證，諸佛圓證。』此清凈法界，即真如妙心，為諸佛果海之源，作群生實際之地。這些都是立宗的不同名稱，並非另外有一個本體。或者說，『宗』，是尊崇的意思。以心為宗，所以說『天上天下，唯我獨尊』。或者說，『體』，是性質的意思。以心為體，所以說『知一切法，即心自性』。或者說，『智』，是以心為智，即是本性寂照之用。所以說『自覺聖智，普光明智』等。若從義理和作用來區分，則體、宗、用各有區別。若會歸平等，則一道無差。所以《華嚴記問》中說：『等覺、妙覺二個位次，完全等同於如來普光明智』，總結歸入普光明智。所以，此次法會說等覺、妙覺二覺，二覺完全等同於普光明智，這就是會歸的意義。
問：等覺（菩薩修行最後階段）同妙覺（佛果），在道理上是可行的。妙覺之外，為何還有如來普光明智（如來普遍的光明智慧），作為共同之處呢？
答：說等覺，說妙覺，這是從位次上來說的。普光明智，不屬於因果，該通因果（貫通因和果）。因為自覺聖智（自我覺悟的聖潔智慧）超越因果。所以《楞伽經》中，在妙覺位之外，更設立自覺聖智的位次。也像佛性有因，有果，有因
【English Translation】 English version: It is the very essence of the minds of all sentient beings. Its spiritual awareness is never obscured, its stillness and illumination leave nothing out. This is not only the tenet of the Avatamsaka school, but also the essence of all teachings. The Buddhabhumi Sutra establishes a pure Dharmadhatu (realm of reality) essence. The treatise says: 'The pure Dharmadhatu is the true self-nature of all Tathagatas (Thus Come Ones), pure in its self-nature since beginningless time, possessing all kinds of qualities and virtues of characteristics and appearances that exceed the number of extremely minute dust particles in the ten directions. It is without birth or death, like empty space, pervading all sentient beings, equally shared, neither one nor different from all dharmas (teachings), neither existent nor nonexistent, apart from all characteristics, all discriminations, all names and words, none of which can attain it. It is only realized by pure sacred wisdom, revealed by the two emptinesses of no-self (no self of persons and no self of phenomena), with Tathata (suchness) as its self-nature, partially realized by the saints, and fully realized by the Buddhas.' This pure Dharmadhatu is the wondrous mind of Tathata, the source of the ocean of fruits of all Buddhas, and the actual ground for all living beings. These are all different names for establishing the tenet, not a separate essence. Or it is said that 'tenet' means 'venerable.' Because the mind is the tenet, it is said, 'Above the heavens and below the heavens, I alone am the honored one.' Or it is said that 'essence' means 'nature.' Because the mind is the essence, it is said, 'Knowing all dharmas is the self-nature of the mind.' Or it is said that 'wisdom' is using the mind as wisdom, which is the function of the inherent stillness and illumination. Therefore, it is said, 'Self-awakened sacred wisdom, universal light wisdom,' etc. If distinguished according to meaning and function, then essence, tenet, and function are different. If converging to equality, then the one path is without difference. Therefore, the Avatamsaka Record of Questions says: 'The stages of Near-Perfect Enlightenment and Wonderful Enlightenment are entirely the same as the universal light wisdom of the Tathagata,' concluding in entering the universal light. Therefore, this assembly speaks of the two enlightenments of Near-Perfect Enlightenment and Wonderful Enlightenment, which are entirely the same as the universal light wisdom, which is the meaning of convergence.
Question: Near-Perfect Enlightenment (Ekajati-pratibaddha, the penultimate stage of a Bodhisattva) being the same as Wonderful Enlightenment (Buddhahood) is reasonable in principle. But outside of Wonderful Enlightenment, why is there the Tathagata's universal light wisdom as a commonality?
Answer: Speaking of Near-Perfect Enlightenment and speaking of Wonderful Enlightenment is from the perspective of stages. Universal light wisdom does not belong to cause and effect, but encompasses both cause and effect. Because self-awakened sacred wisdom transcends cause and effect, therefore, in the Lankavatara Sutra, outside of the stage of Wonderful Enlightenment, the stage of self-awakened sacred wisdom is further established. It is also like Buddha-nature having cause, having effect, having cause
因。有果果。以因取之。是因佛性。以果取之。是果佛性。然則佛性非因非果。普光明智。亦復如是。體絕因果。為因果依。果方究竟。故云。如來。普光明智。或稱為本者。以心為本。故涅槃疏云。涅槃宗本者。諸行皆以大涅槃心為本。本立道生。如無綱目不立。無皮毛靡附。心為本故。其宗得立。
問。若欲明宗。只合純提祖意。何用兼引諸佛菩薩言教。以為指南。故宗門中雲。借蝦為眼。無自己分。只成文字聖人。不入祖位。
答。從上非是一向不許看教。恐慮不詳佛語。隨文生解。失於佛意。以負初心。或若因詮得旨。不作心境對治。直了佛心。又有何過。只如藥山和尚。一生看大涅槃經。手不釋卷。時有學人問。和尚尋常不許學人看經。和尚為什麼自看。師云。只為遮眼。問。學人還看得不。師云。汝若看。牛皮也須穿。且如西天第一祖師。是本師釋迦牟尼佛。首傳摩訶迦葉為初祖。次第相傳。迄至此土六祖。皆是佛弟子。今引本師之語。訓示弟子。令因言薦道。見法知宗。不外馳求。親明佛意。得旨即入祖位。誰論頓漸之門。見性現證圓通。豈標前後之位。若如是者。何有相違。且如西天上代二十八祖。此土六祖。乃至洪州馬祖大師。及南陽忠國師。鵝湖大義禪師。思空山本凈禪師等。並博
【現代漢語翻譯】 現代漢語譯本： 因。有果果（結果）。以因求之，是因佛性。以果求之，是果佛性。然而佛性非因非果。普光明智（佛的智慧），也是如此。本體超越因果，卻又是因果的依據。有了果才能達到究竟。所以說，如來（佛的稱號）具有普光明智。或者稱為『本』，因為心是根本。所以《涅槃疏》說：『涅槃宗的根本，是諸行都以大涅槃心為根本。』根本確立，道才能產生。如同沒有綱領，就無法立起事物；沒有皮毛，就無所依附。心是根本，所以宗派才能確立。
問：如果想要闡明宗義，只應該純粹地提倡祖師的意旨，為什麼還要引用諸佛菩薩的言教作為指南呢？所以宗門中說：『借用蝦的眼睛，沒有自己的見解。』只會成為文字聖人，不能進入祖師的地位。
答：從古以來，並非一概不允許看經教。只是擔心不詳細瞭解佛語，隨文解釋，失去佛的本意，辜負了最初的發心。如果因為經文的詮釋而領悟了宗旨，不把心和境對立起來，直接明瞭佛心，又有什麼過錯呢？就像藥山和尚，一生都在看《大涅槃經》，手不釋卷。當時有學人問：『和尚您平時不允許學人看經，您自己為什麼看呢？』藥山和尚說：『只是爲了遮眼。』學人問：『學人可以看嗎？』藥山和尚說：『你如果看，牛皮也須穿透。』就像西天第一祖師，是本師釋迦牟尼佛（佛教創始人），首先傳給摩訶迦葉（Mahakasyapa，釋迦牟尼的大弟子）為初祖。依次相傳，直到此土六祖（慧能，禪宗六祖）。都是佛的弟子。現在引用本師的話，訓示弟子，使他們因言語而領悟道，見法而知宗，不向外馳求，親自明瞭佛意。領悟宗旨就進入祖師的地位，誰還論及頓悟或漸悟的門徑？見性而現證圓通，哪裡還有先後的位次？如果這樣，又有什麼相違背的呢？就像西天上代二十八祖，此土六祖，乃至洪州馬祖大師（馬祖道一，唐代禪宗大師），以及南陽忠國師（慧忠，唐代禪師），鵝湖大義禪師，思空山本凈禪師等，都博
【English Translation】 English version: Cause. There is resultant fruit. To seek it by cause is the Buddha-nature of cause. To seek it by result is the Buddha-nature of result. However, Buddha-nature is neither cause nor result. Universal radiant wisdom is also like this. Its essence transcends cause and result, yet it is the basis of cause and result. Only with the fruit can one reach ultimate completion. Therefore, it is said that the Tathagata (title of a Buddha) possesses universal radiant wisdom. Or it is called 'root' because the mind is the root. Therefore, the Nirvana Commentary says: 'The root of the Nirvana school is that all actions take the great Nirvana mind as their root.' When the root is established, the path arises. Just as without a main rope, nothing can be established; without skin and hair, there is nothing to adhere to. Because the mind is the root, the school can be established.
Question: If one wants to clarify the doctrine, one should purely advocate the intention of the patriarchs. Why also cite the teachings of all Buddhas and Bodhisattvas as a guide? Therefore, it is said in the Zen school: 'Borrowing the eyes of a shrimp, one has no self-understanding.' One will only become a scholar of words, unable to enter the position of a patriarch.
Answer: From the beginning, it has not been a complete prohibition against reading the scriptures. It is only feared that one will not understand the Buddha's words in detail, interpreting them according to the literal meaning, losing the Buddha's intention, and betraying the initial aspiration. If, through the interpretation of the scriptures, one understands the meaning, does not treat the mind and environment as opposing each other, and directly understands the Buddha's mind, then what fault is there? Just like Zen Master Yaoshan, who spent his whole life reading the Mahaparinirvana Sutra, never letting it out of his hands. At that time, a student asked: 'Venerable, you usually do not allow students to read the scriptures. Why do you read them yourself?' The master said: 'Just to cover my eyes.' The student asked: 'Can students read them?' The master said: 'If you read them, you must penetrate even the cowhide.' Just like the first patriarch in the Western Heaven, who was the original teacher Shakyamuni Buddha (founder of Buddhism), who first transmitted it to Mahakasyapa (Shakyamuni's great disciple) as the first patriarch. Transmitted in succession until the Sixth Patriarch (Huineng, the Sixth Patriarch of Zen) in this land. All are disciples of the Buddha. Now, quoting the words of the original teacher to instruct disciples, so that they may understand the Way through words, see the Dharma and know the doctrine, not seek externally, and personally understand the Buddha's intention. Understanding the doctrine means entering the position of a patriarch. Who still discusses the gate of sudden or gradual enlightenment? Seeing one's nature and directly realizing perfect penetration, where are there positions of before and after? If it is like this, what contradictions are there? Just like the twenty-eight patriarchs of the upper generations in the Western Heaven, the Sixth Patriarch in this land, and even the Great Master Mazu of Hongzhou (Mazu Daoyi, a Zen master of the Tang Dynasty), as well as the National Teacher Huizhong of Nanyang (Huizhong, a Zen master of the Tang Dynasty), Zen Master Dayi of Ehu, Zen Master Benjing of Sikong Mountain, etc., all extensively
通經論。圓悟自心。所有示徒。皆引誠證。終不出自胸臆。妄有指陳。是以綿歷歲華。真風不墜。以聖言為定量。邪偽難移。用至教為指南。依憑有據。故圭峰和尚云。謂諸宗始祖。即是釋迦。經是佛語。禪是佛意。諸佛心口。必不相違。諸祖相承。根本。是佛親付。菩薩造論。始末。唯弘佛經。況迦葉乃至鞠多弘傳皆兼三藏。及馬鳴龍樹。悉是祖師。造論釋經。數十萬偈。觀風化物。無定事儀。所以凡稱知識。法爾須明佛語。印可自心。若不與了義一乘圓教相應。設證聖果。亦非究竟。今且錄一二以證斯文。洪州馬祖大師云。達磨大師從南天竺國來。唯傳大乘一心之法。以楞伽經印眾生心。恐不信此一心之法。楞伽經云。佛語心為宗。無門為法門。何故佛語心為宗。佛語心者。即心即佛。今語即是心語。故云。佛語心為宗。無門為法門者。達本性空。更無一法。性自是門。性無有相。亦無有門。故云。無門為法門。亦名空門。亦名色門。何以故。空是法性空。色是法性色。無形相故。謂之空。知見無盡故。謂之色。故云。如來色無盡。智慧亦復然。隨生諸法處。復有無量三昧門。遠離內外知見情執。亦名總持門。亦名施門。謂不念內外善惡諸法。乃至皆是諸波羅蜜門。色身佛。是實相佛家用。經云。三十二相。八十
【現代漢語翻譯】 現代漢語譯本
通經論，圓悟自心。所有對弟子的教導，都引用真實的證據，始終不從自己的臆想出發，妄加指陳。因此，經歷多年，真正的風範沒有衰落。以聖人的言論作為衡量標準，邪惡虛偽難以轉移；用至高的教義作為指南，所依據的都有憑據。所以圭峰和尚說：『各宗的始祖，就是釋迦牟尼佛。經是佛說的話，禪是佛的心意。諸佛的心和口，必定不會互相違背。』歷代祖師相傳，根本是佛親自交付的。菩薩造論，從始至終，都是爲了弘揚佛經。更何況迦葉乃至鞠多弘揚佛法，都兼通三藏。以及馬鳴、龍樹，都是祖師，造論解釋佛經，有數十萬偈。觀察風俗教化民眾，沒有固定的儀式。所以凡是被稱為知識的人，自然必須明白佛的語言，來印證自己的心。如果不與了義一乘圓教相應，即使證得聖果，也不是究竟。現在姑且記錄一二，來證明這些話。洪州馬祖大師說：『達磨大師從南天竺國來，只傳大乘一心之法，用《楞伽經》來印證眾生的心，恐怕人們不相信這『一心』之法。《楞伽經》說：『佛語以心為宗旨，無門為法門。』為什麼說佛語以心為宗旨？佛語心，就是心即是佛。現在所說的話就是心的語言，所以說『佛語以心為宗旨』。無門為法門，是說達到本性空寂，更沒有一法可得，自性本身就是門。自性沒有形相，也沒有門，所以說『無門為法門』，也叫空門，也叫色門。為什麼呢？空是法性空，色是法性色，沒有形相，所以叫做空；知見沒有窮盡，所以叫做色。所以說：『如來的色身沒有窮盡，智慧也是這樣。』隨順產生諸法之處，又有無量三昧門，遠離內外知見情執，也叫總持門，也叫施門，就是不思念內外善惡諸法，乃至一切都是諸波羅蜜門。色身佛，是實相佛所用的。經上說：『三十二相，八十…』
【English Translation】 English version
Penetrating the scriptures and treatises, one fully comprehends one's own mind. All instructions given to disciples are supported by sincere evidence, never originating from personal conjecture or unfounded assertions. Thus, through the years, the true essence remains undiminished. Using the words of the sages as the standard, falsehood and deception are difficult to propagate; using the supreme teachings as a guide, there is reliable evidence to rely upon. Therefore, Venerable Guifeng said: 'The founders of all schools are none other than Shakyamuni Buddha. The scriptures are the words of the Buddha, and Chan is the mind of the Buddha. The minds and mouths of all Buddhas must not contradict each other.' The transmission from generation to generation of patriarchs is fundamentally entrusted by the Buddha himself. Bodhisattvas create treatises solely to propagate the Buddhist scriptures from beginning to end. Moreover, Kashyapa and even Jukuta, in propagating the Dharma, were versed in the Tripitaka. Furthermore, Ashvaghosha and Nagarjuna were all patriarchs who composed treatises and explained scriptures, amounting to hundreds of thousands of verses. Observing customs and transforming people, there are no fixed rituals. Therefore, all those who are called knowledgeable must naturally understand the Buddha's words to validate their own minds. If it does not correspond with the definitive, One Vehicle, perfect teaching, even if one attains the fruit of a sage, it is not ultimate. Now, let us record one or two examples to prove these words. Great Master Mazu of Hongzhou said: 'Bodhidharma came from South India, transmitting only the Dharma of the One Mind of the Mahayana, using the Laṅkāvatāra Sūtra (楞伽經) to seal the minds of sentient beings, fearing that people would not believe in this Dharma of the 'One Mind'. The Laṅkāvatāra Sūtra says: 'The Buddha's words take the mind as the principle, and no-gate as the Dharma gate.' Why do the Buddha's words take the mind as the principle? The Buddha's words and the mind mean that the mind is the Buddha. What is spoken now is the language of the mind, so it is said that 'the Buddha's words take the mind as the principle.' 'No-gate as the Dharma gate' means that reaching the emptiness of the fundamental nature, there is no Dharma to be obtained, and the self-nature itself is the gate. The self-nature has no form and no gate, so it is said 'no-gate as the Dharma gate', also called the empty gate, also called the form gate. Why? Emptiness is the emptiness of Dharma-nature, and form is the form of Dharma-nature. Because it has no form, it is called emptiness; because knowledge and perception are inexhaustible, it is called form. Therefore, it is said: 'The Tathagata's form is inexhaustible, and so is wisdom.' Following the arising of all Dharmas, there are also countless Samadhi gates, being apart from internal and external knowledge, views, emotions, and attachments, also called the Dharani gate, also called the Dana gate, which means not thinking of internal and external good and evil Dharmas, and even everything is the Paramita gate. The Rupakaya Buddha (色身佛) [Form Body Buddha] is used by the Tattva Buddha (實相佛) [Reality Body Buddha]. The scripture says: 'Thirty-two marks, eighty...'
種好。皆從心想生。亦名法性家焰。亦法性功勛。菩薩行般若時。火燒三界內外諸物盡。于中不損一草葉。為諸法如相故。故經云。不壞於身而隨一相。今知自性是佛。於一切時中行住坐臥。更無一法可得。乃至真如不屬一切名。亦無無名。故經云。智不得有無。內外無求。任其本性。亦無任性之心。經云。種種意生身。我說為心量。即無心之心。無量之量。無名為真名。無求是真求。經云。夫求法者。應無所求。心外無別佛。佛外無別心。不取善。不作惡。凈穢兩邊俱不依。法。無自性。三界唯心。經云。森羅及萬像。一法之所印。凡所見色。皆是見心。心不自心。因色故心。色不自色。因心故色。故經云。見色即是見心。南陽忠國師云。禪宗法者。應依佛語一乘了義。契取本原心地。轉相傳授。與佛道同。不得依于妄情。及不了義教。橫作見解。疑誤後學。俱無利益。縱依師匠領受宗旨。若與了義教相應。即可依行。若不了義教。互不相許。譬如師子身中蟲。自食師子身中肉。非天魔外道。而能破滅佛法矣。時有禪客問曰。阿那個是佛心。師曰。墻壁瓦礫無情之物。並是佛心。禪客曰。與經大相違也。經云。離墻壁瓦礫無情之物。名為佛性。今云。一切無情之物皆是佛心。未審心之與性。為別不別。師曰。迷人即
別。悟人不別。禪客曰。與經又相違也。經云。善男子。心非佛性。佛性是常。心是無常。今云不別。未審此意如何。師曰。汝自依語不依義。譬如寒月結水為冰。及至暖時釋冰成水。眾生迷時結性成心。悟時釋心成性。汝定執無情之物非心者。經不應言三界唯心。故華嚴經云。應觀法界性。一切唯心造。今且問汝。無情之物。為在三界內。為在三界外。為復是心不是心。若非心者。經不應言三界唯心。若是心者。又不應言無性。汝自違經。我不違也。鵝湖大義禪師。因詔入內。遂問京城諸大師。大德。汝等以何為道。或有對云。知見為道。師云。維摩經云。法離見聞覺知。云何以知見為道。又有對云。無分別為道。師云。經云。善能分別諸法相。于第一義而不動。云何以無分別為道。又皇帝問。如何是佛性。答不離陛下所問。是以或直指明心。或破執入道。以無方之辯。祛必定之執。運無得之智。屈有量之心。思空山本凈禪師。語京城諸大德云。汝莫執心。此心皆因前塵而有。如鏡中像。無體可得。若執實有者。則失本原。常無自性。圓覺經云。妄認四大為自身相。六塵緣影為自心相。楞伽經云。不了心及緣。則生二妄想。了心及境界。妄想則不生。維摩經云。法非見聞覺知。且引三經。證斯真實。五祖下莊嚴大師
【現代漢語翻譯】 現代漢語譯本 禪客說：『別』，『悟人不別』，這與佛經的說法又相違背了。佛經上說：『善男子，心不是佛性，佛性是常住不變的，心是無常變化的。』現在您說『不別』，不知道這是什麼意思？ 禪師說：你這是隻依照字面意思，而不依照經義理解。譬如寒冷的冬天水結成冰，等到天氣暖和時冰又融化成水。眾生迷惑時，凝結自性成為心；覺悟時，融化心而恢復自性。你一定認為無情的東西不是心，那麼佛經就不應該說『三界唯心』。所以《華嚴經》說：『應當觀察法界的體性，一切都是由心所造。』 現在我且問你，無情的東西，是在三界之內，還是在三界之外？是心，還是不是心？如果不是心，佛經就不應該說『三界唯心』。如果是心，又不應該說沒有自性。是你自己違背了佛經，不是我違背。 鵝湖大義禪師，因為皇帝詔見入宮，於是問京城各位大師：『大德們，你們以什麼為道？』有人回答說：『以知見為道。』禪師說：『《維摩經》說：法是遠離見聞覺知的。怎麼能以知見為道呢？』 又有人回答說：『以無分別為道。』禪師說：『佛經上說：善於分辨各種法的表相，對於第一義諦卻不動搖。怎麼能以無分別為道呢？』 又有皇帝問：『什麼是佛性？』回答說：『不離陛下所問。』因此或者直接指明心性，或者破除執著而入道。以無方的辯才，去除必定之執念；運用無所得的智慧，折服有限量的心識。 思空山（Sikongshan）本凈禪師，對京城各位大德說：『你們不要執著於心，這心都是因為之前的塵境而產生的，就像鏡子中的影像，沒有實體可以得到。如果執著認為是真實存在的，就會失去本來的根源，永遠沒有自性。《圓覺經》說：錯誤地認為四大是自身的形相，六塵緣影是自己的心相。《楞伽經》說：不瞭解心和緣起，就會產生兩種虛妄的念頭；瞭解了心和境界，虛妄的念頭就不會產生。《維摩經》說：法不是見聞覺知。』且引用這三部佛經，來證明這個真實的道理。 五祖（Wuzu）下莊嚴（Zhuangyan）大師
【English Translation】 English version A Chan practitioner said: 'Difference' and 'Enlightenment does not differentiate' contradict the sutras. The sutras say: 'Good man, the mind is not Buddha-nature. Buddha-nature is constant, while the mind is impermanent.' Now you say 'no difference,' I wonder what this means? The Master said: You rely on the words but not the meaning. For example, in the cold winter months, water freezes into ice, and when it gets warm, the ice melts back into water. When sentient beings are deluded, they solidify their nature into mind; when they are enlightened, they release the mind and return to their nature. If you insist that inanimate objects are not mind, then the sutras should not say 'The three realms are only mind.' Therefore, the Huayan Sutra says: 'One should observe the nature of the Dharma realm; everything is created by the mind.' Now I ask you, are inanimate objects within the three realms or outside the three realms? Are they mind or not mind? If they are not mind, the sutras should not say 'The three realms are only mind.' If they are mind, then they should not be said to have no nature. You contradict the sutras yourself, not I. Chan Master Dayi of Ehu (Ehu) was summoned to the palace and asked the masters of the capital: 'Virtuous ones, what do you take as the Dao?' Some answered: 'Knowledge and perception are the Dao.' The Master said: 'The Vimalakirti Sutra says: Dharma is apart from seeing, hearing, awareness, and knowing. How can knowledge and perception be the Dao?' Others answered: 'Non-discrimination is the Dao.' The Master said: 'The sutras say: Being skilled at distinguishing the characteristics of all dharmas, yet remaining unmoved in the ultimate truth. How can non-discrimination be the Dao?' The Emperor asked: 'What is Buddha-nature?' The answer was: 'It is not apart from what Your Majesty asks.' Therefore, some directly point to the mind, while others break through attachments to enter the Dao. With boundless eloquence, they remove fixed attachments; with the wisdom of non-attainment, they subdue the limited mind. Chan Master Benjing of Sikong Mountain (Sikongshan) said to the virtuous ones of the capital: 'Do not cling to the mind. This mind arises from previous dust. It is like an image in a mirror, with no substance to be obtained. If you cling to it as real, you will lose the original source, which is always without self-nature. The Perfect Enlightenment Sutra says: Falsely recognizing the four great elements as one's own body, and the shadows of the six sense objects as one's own mind. The Lankavatara Sutra says: Not understanding the mind and conditions gives rise to two false thoughts; understanding the mind and the realm, false thoughts do not arise. The Vimalakirti Sutra says: Dharma is not seeing, hearing, awareness, or knowing.' These three sutras are cited to prove this truth. Master Zhuangyan (Zhuangyan) of Wuzu (Wuzu)
。一生示徒。唯舉維摩經寶積長者贊佛頌末四句云。不著世間如蓮華。常善入于空寂行。達諸法相無掛礙。稽首如空無所依。學人問云。此是佛語。欲得和尚自語。師云。佛語即我語。我語即佛語。是故初祖西來。創行禪道。欲傳心印。須假佛經。以楞伽為證明。知教門之所自。遂得外人息謗。內學稟承。祖胤大興玄風廣被。是以初心始學之者。未自省發已前。若非聖教正宗。憑何修行進道。設不自生妄見。亦乃盡值邪師。故云。我眼本正。因師故邪。西天九十六種執見之徒。皆是斯類。故知木匪繩而靡直。理非教而不圓。如上略引二三。皆是大善知識。物外宗師。禪苑麟龍。祖門龜鏡。示一教而風行電卷。垂一語而山崩海枯。帝王親師。朝野歸命。叢林取則。後學稟承。終不率自胸襟。違于佛語。凡有釋疑去偽。顯性明宗。無不一一廣引經文。備彰佛意。所以永傳後嗣。不墜家風。若不然者。又焉得至今紹繼昌盛。法力如是。證驗非虛。又若欲研究佛乘。披尋寶藏。一一須消歸自己。言言使冥合真心。但莫執義上之文。隨語生見。直須探詮下之旨。契會本宗。則無師之智現前。天真之道不昧。如華嚴經云。知一切法。即心自性。成就慧身。不由他悟。故知教有助道之力。初心安可暫忘。細詳法利無邊。是乃搜揚纂集
【現代漢語翻譯】 現代漢語譯本 一生中，（禪）師父向弟子們展示，只引用《維摩經》（Vimalakirti Sutra）和《寶積經》（Ratnakuta Sutra）中長者贊佛偈的最後四句：『不著世間如蓮華（不執著於世俗，如同蓮花一般清凈），常善入于空寂行（經常進入空寂的境界修行），達諸法相無掛礙（通達一切諸法的實相，沒有任何牽掛），稽首如空無所依（頂禮如同虛空一般無所依靠的佛陀）。』（有）學人問道：『這些是佛說的話，（我們）想聽聽和尚您自己說的話。』禪師說：『佛說的話就是我說的話，我說的話就是佛說的話。』因此，（禪宗）初祖菩提達摩（Bodhidharma）從西天來到（中國），開始推行禪宗，想要傳授心印，必須藉助佛經，以《楞伽經》（Lankavatara Sutra）作為證明，（這樣才能）知道教義的來源。（這樣）才能使外人停止誹謗，使內部學人接受傳承，（禪宗）祖師的血脈得以大大興盛，玄妙的禪風得以廣泛傳播。因此，對於剛剛開始學習的初學者來說，在還沒有自我反省覺悟之前，如果不是依據聖教的正統教義，憑什麼修行進步呢？即使不自己產生錯誤的見解，也會遇到邪師。（所以說）『我的眼睛本來是正的，因為老師的緣故而變得不正了。』西天九十六種持有偏見的徒眾，都是這一類情況。所以說木頭沒有墨線就不能變直，道理沒有（佛）教就不能圓滿。像上面簡略引用的二三例，都是大善知識，超脫世俗的宗師，禪苑中的麒麟和龍，禪宗門下的模範。他們展示一個教義就能像風行電卷一樣迅速傳播，說出一句話就能像山崩海枯一樣震撼人心，帝王親自尊奉他們為老師，朝廷和民間都歸順聽命，（各處）叢林都以他們為準則，後來的學人都接受他們的教誨，（他們）始終不按照自己的想法，違背佛說的話。凡是有解釋疑惑、去除虛假、顯現自性、闡明宗義的，沒有不一一廣泛引用經文，充分彰顯佛意的。所以（他們的教法）能夠永遠流傳給後代，不使家風衰落。如果不是這樣，又怎麼能夠至今紹繼昌盛，法力如此，證明真實不虛呢？此外，如果想要研究佛乘，披閱佛經寶藏，每一句都必須融會貫通到自己身上，每一句話都要與真心暗合。但不要執著于文字的表面意思，隨著文字產生（自己的）見解，一定要探究文字所要表達的宗旨，契合本來的宗義，這樣，沒有老師的智慧也會顯現，天真本性的道路也不會被矇蔽。如《華嚴經》（Avatamsaka Sutra）所說：『知道一切法，就是心的自性，成就智慧之身，不需要通過其他途徑來領悟。』所以知道（佛）教有幫助修道的功用，初學者怎麼可以暫時忘記呢？仔細考察佛法的利益是無邊的，這正是蒐集整理（這些教義的目的）。
【English Translation】 English version Throughout his life, the (Zen) master would show his disciples, only quoting the last four lines of the verses praising the Buddha by the elders in the Vimalakirti Sutra (Vimalakirti Sutra) and Ratnakuta Sutra (Ratnakuta Sutra): 'Not attached to the world like a lotus flower (not clinging to the mundane, as pure as a lotus), Constantly and skillfully entering the practice of emptiness and tranquility, Penetrating the characteristics of all dharmas without any hindrance, Bowing to the Buddha who is like the void, without any reliance.' A student asked: 'These are the words of the Buddha, (we) would like to hear the words of the Venerable One himself.' The Zen master said: 'The words of the Buddha are my words, and my words are the words of the Buddha.' Therefore, the (Zen) First Ancestor Bodhidharma (Bodhidharma) came from the Western Heaven (India) to (China) and began to promote Zen Buddhism, wanting to transmit the mind-seal, it is necessary to use the Buddhist scriptures, taking the Lankavatara Sutra (Lankavatara Sutra) as proof, (so that one can) know the origin of the teachings. (This way) outsiders can be stopped from slandering, and internal learners can accept the transmission, (Zen) the ancestral lineage can be greatly prospered, and the profound Zen style can be widely spread. Therefore, for beginners who have just started learning, before they have self-reflection and enlightenment, if they do not rely on the orthodox teachings of the Holy Teachings, how can they cultivate and progress? Even if one does not generate wrong views on their own, they will encounter evil teachers. (So it is said) 'My eyes were originally straight, but they became crooked because of the teacher.' The ninety-six kinds of biased followers in the Western Heaven are all of this kind. Therefore, it is said that wood cannot be straightened without a plumb line, and reason cannot be perfected without (Buddhist) teachings. Like the two or three examples briefly cited above, they are all great virtuous advisors, masters who transcend the mundane, unicorns and dragons in the Zen garden, and models of the Zen school. Their demonstration of a teaching can spread as quickly as wind and lightning, and their utterance of a word can be as shocking as a mountain collapsing and the sea drying up. Emperors personally revered them as teachers, and the court and the people obeyed their orders. (Various) monasteries take them as their standards, and later learners accept their teachings. (They) never follow their own ideas and violate the words of the Buddha. Whenever there is an explanation of doubts, removal of falsehoods, manifestation of self-nature, and elucidation of the meaning of the sect, there is no one who does not extensively quote the scriptures and fully demonstrate the Buddha's intention. Therefore, (their teachings) can be passed on to future generations forever, without causing the family style to decline. If it were not so, how could it be possible to continue to prosper to this day, with such Dharma power, and the proof is true and not false? Furthermore, if you want to study the Buddha-vehicle and browse the treasures of the Buddhist scriptures, each sentence must be integrated into yourself, and each word must secretly correspond to the true mind. But do not cling to the superficial meaning of the words, and generate (your own) views with the words, you must explore the purpose that the words want to express, and fit the original meaning of the sect, in this way, the wisdom of no teacher will appear, and the path of true nature will not be obscured. As the Avatamsaka Sutra (Avatamsaka Sutra) says: 'Knowing all dharmas is the self-nature of the mind, achieving the body of wisdom, without having to realize it through other means.' Therefore, knowing that (Buddhist) teachings have the function of helping cultivation, how can beginners temporarily forget it? Carefully examining the benefits of the Dharma is boundless, which is precisely the purpose of collecting and compiling (these teachings).
。且凡論宗旨。唯逗頓機。如日出照高山駃馬見鞭影。所以丹霞和尚云。相逢不擎出。舉意便知有。如今宗鏡。尚不待舉意。便自知有。故首楞嚴經云。圓明瞭知。不因心念。揚眉動目。早是周遮。如先德頌云。便是猶倍句。動目即差違。若問曹溪旨。不更待揚眉。今為樂佛乘人。實未薦者。假以宗鏡。助顯真心。雖掛文言。妙旨斯在。俯收中下。盡被群機。但任當人。各資己利。百川雖潤。何妨大海廣含。五嶽自高。不礙太陽普照。根機莫等。樂欲匪同。於四門入處雖殊。在一真見時無別。如獲鳥者羅之一目。不可以一目為羅。理國者功在一人。不可以一人為國。如內德論云。夫一水無以和羹。一木無以構室。一衣不稱眾體。一藥不療殊疾。一彩無以為文繡。一聲無以諧琴瑟。一言無以勸眾善。一戒無以防多失。何得怪漸頓之異。令法門之專一。故云。如為一人。眾多亦然。如為眾多。一人亦然。豈同劣解凡情。而生局見。我此無礙廣大法門。如虛空非相。不拒諸相發揮。似法性無身。匪礙諸身頓現。須以六相義該攝。斷常之見方消。用十玄門融通。去取之情始絕。又若實得一聞千悟。獲大總持。即胡假言詮。無勞解釋。船筏為渡迷津之者。導師因引失路之人。凡關一切言詮。于圓宗所示。皆為未了。文字性離。即
是解脫。迷一切諸法真實之性。向心外取法。而起文字見者。今還將文字對治。示其真實。若悟諸法本源。即不見有文字。及絲毫發現。方知一切諸法。即心自性。則境智融通。色空俱泯。當此親證圓明之際。入斯一法平等之時。又有何法是教而可離。何法是祖而可重。何法是頓而可取。何法是漸而可非。則知皆是識心。橫生分別。所以祖佛善巧。密佈權門。廣備教乘。方便逗會。才得見性。當下無心。乃藥病俱消。教觀咸息。如楞伽經偈云。諸天及梵乘。聲聞緣覺乘。諸佛如來乘。我說此諸乘。乃至有心轉。諸乘非究竟。若彼心滅盡無乘及乘者。無有乘建立。我說為一乘。引導眾生故。分別說諸乘。故先德云。一翳在目。千華亂空。一妄在心。恒沙生滅。翳除華盡。妄滅證真。病差藥除。冰融水在。神丹九轉。點鐵成金。至理一言轉凡成聖。狂心不歇。歇即菩提。鏡凈心明。本來是佛。
問。如上所標。已知大意。何用向下更廣開釋。
答。上根利智。宿習生知。才看題目宗之一字。已全入佛智海中。永斷纖疑。頓明大旨。則一言無不略盡。攝之無有遺余。若直覽至一百卷終。乃至恒沙義趣。龍宮寶藏。鷲嶺金文。則殊說更無異途。舒之遍周法界。以前略后廣。唯是一心。本卷末舒。皆同一際。終無異
【現代漢語翻譯】 現代漢語譯本：解脫在於覺悟一切諸法真實之性。迷惑的人向心外尋求佛法，執著于文字表面的意義。現在用文字來對治這種執著，揭示佛法的真實含義。如果領悟到諸法的本源，就不會再執著于文字，甚至連細微的念頭都不會產生。這時才會明白，一切諸法都是自心的顯現。境界與智慧融為一體，色相與空性也一併消失。當親身證悟圓滿光明的境界，進入這種一法平等的境界時，還有什麼佛法是需要執著而不能捨棄的？什麼祖師是需要推崇而不能超越的？什麼頓悟法門是需要追求而不能放下的？什麼漸悟法門是需要否定而不能接受的？要知道，這些都是識心橫生分別。所以，過去的佛祖善於運用各種巧妙的方法，設立種種方便之門，廣泛地設立各種教法，用各種方便法門來引導眾生。一旦明心見性，當下就應無心，就像藥到病除一樣，所有的教法和觀想都應停止。《楞伽經》中的偈語說：『諸天及梵乘，聲聞緣覺乘，諸佛如來乘，我說此諸乘，乃至有心轉，諸乘非究竟，若彼心滅盡無乘及乘者，無有乘建立，我說為一乘，引導眾生故，分別說諸乘。』所以古代的德行高尚之人說：『一隻眼睛裡有了翳障，就會看到虛空中出現無數的幻花。心中產生一個妄念，就會有如恒河沙數般的生滅現象。』去除眼翳，幻花自然消失；滅除妄念，就能證悟真如。病好了，藥也就不需要了；冰融化了，水依然存在。神奇的丹藥經過九次煉製，能將鐵變成金子。至高的道理一言就能使凡人轉變為聖人。狂亂的心如果不停止，一旦停止就是菩提。鏡子擦乾淨了，心就明亮了，本來就是佛。
問：如上所說，我已經瞭解了大概的意思，為什麼還要向下更廣泛地解釋呢？
答：對於那些具有上等根器和敏銳智慧的人來說，憑藉著前世的修習，自然就能明白。他們只要看到『宗』這個字，就已經完全進入了佛的智慧之海，永遠斷除了細微的疑惑，立刻明白了佛法的大意。那麼，一句話就包含了所有的內容，概括得沒有絲毫遺漏。即使直接讀完一百卷經書，乃至恒河沙數般的義理，龍宮的寶藏，鷲峰山的金字，所有的說法都沒有不同的途徑，展開來說遍及整個法界。前面簡略，後面詳細，都只是一個心。本卷從頭到尾，都是同一個境界，終究沒有不同。
【English Translation】 English version: Liberation lies in realizing the true nature of all dharmas (phenomena). Those who are deluded seek the Dharma outside of their own minds, clinging to the literal meaning of words. Now, we use words to counteract this attachment, revealing the true meaning of the Dharma. If one understands the source of all dharmas, one will no longer be attached to words, and not even the slightest thought will arise. Only then will one understand that all dharmas are manifestations of one's own mind. The realm and wisdom become one, and both form and emptiness disappear. When one personally realizes the state of perfect enlightenment, entering this state of equality of one Dharma, what Dharma is there to cling to and not abandon? What patriarch is there to revere and not transcend? What sudden enlightenment method is there to pursue and not let go of? What gradual enlightenment method is there to deny and not accept? Know that these are all discriminations arising from the discriminating mind. Therefore, the Buddhas of the past were skilled in using various skillful means, establishing various expedient gates, and widely establishing various teachings, using various expedient methods to guide sentient beings. Once one realizes one's nature, one should be without mind in the present moment, just as the medicine cures the illness, all teachings and visualizations should cease. The verse in the Lankavatara Sutra says: 'The vehicles of gods and Brahma, the vehicles of shravakas (hearers) and pratyekabuddhas (solitary realizers), the vehicles of Buddhas and Tathagatas (Thus Gone Ones), I speak of these vehicles, even with mind turning, these vehicles are not ultimate. If that mind is extinguished, there are no vehicles or those who ride them, there is no establishment of vehicles, I speak of one vehicle, to guide sentient beings, I speak of various vehicles separately.' Therefore, the ancients of virtuous conduct said: 'With one cataract in the eye, a thousand flowers appear in the sky. With one delusion in the mind, countless births and deaths arise.' Remove the cataract, and the flowers naturally disappear; extinguish the delusion, and one can realize the true nature. When the illness is cured, the medicine is no longer needed; when the ice melts, the water remains. The magical elixir, after nine transformations, can turn iron into gold. The supreme principle, with one word, can transform ordinary people into sages. If the mad mind does not cease, once it ceases, it is bodhi (enlightenment). When the mirror is wiped clean, the mind is bright, and one is originally a Buddha.
Question: As stated above, I already understand the general meaning, why is it necessary to explain it more extensively below?
Answer: For those with superior faculties and sharp wisdom, relying on their past practice, they can naturally understand. As soon as they see the word 'Zong' (essence), they have already completely entered the sea of Buddha's wisdom, forever cutting off subtle doubts, and immediately understanding the general meaning of the Dharma. Then, one word contains all the content, summarizing it without any omission. Even if one directly reads through one hundred volumes of scriptures, and even the meanings like the sands of the Ganges River, the treasures of the Dragon Palace, the golden words of Vulture Peak, all the statements have no different paths, spreading throughout the entire Dharma realm. The beginning is brief, and the end is detailed, all is just one mind. From the beginning to the end of this volume, it is the same realm, ultimately without difference.
旨有隔前宗。都謂迷情妄興取捨。唯見紙墨文字。嫌卷軸多。但執寂默無言。欣為省要。皆是迷心徇境。背覺合塵。不窮動靜之本原。靡達一多之起處。偏生局見。唯懼多聞。如小乘之怖法空。似波旬之難眾善。以不達諸法真實性故。隨諸相轉。墮落有無。如大涅槃經云。若人聞說大涅槃一字一句。不作字相。不作句相。不作聞相。不作佛相。不作說相。如是義者。名無相相。釋曰。若云即文字無相。是常見。若云離文字無相。是斷見。又若執有相相。亦是常見。若執無相相。亦是斷見。但亡即離斷常。四句百非。一切諸見。其旨自現。當親現入宗鏡之時。何文言識智之能詮述乎。所以先德云。若覓經。了性真如無可聽。若覓法雞足山間問迦葉。大士持衣在此山。無情不用求專甲。斯則豈可運見聞覺知之心。作文字句義之解。若明宗達性之者。雖廣披尋。尚不見一字之相。終不作言詮之解。以迷心作物者。生斯紙墨之見耳。故信心銘云。六塵不惡。還同正覺。智者無為。愚人自縛。如斯達者。則六塵皆是真宗。萬法無非妙理。何局于管見。而迷於大旨耶。豈知諸佛廣大境界。菩薩作用之門。所以大海龍王。置十千之問。釋迦文佛。開八萬勞生之門。普慧菩薩。申二百之疑。普賢大士答二千樂說之辯。如華嚴經普眼法門
【現代漢語翻譯】 現代漢語譯本： 有些人拘泥於過去的宗派，認為迷惑的情感是虛妄產生的取捨。他們只看到紙上的文字，嫌棄經卷太多，只執著于寂靜無言，欣然認為這樣是簡要。這些都是迷惑於心而追逐外境，背離覺悟而與塵俗相合。他們不探究動與靜的本源，不明白一與多的起始之處，因而產生片面的見解，害怕聽聞更多的道理，就像小乘佛教徒害怕空性一樣，又像魔王波旬阻撓眾生行善一樣。因為不明白諸法真實的體性，所以隨著各種現象而流轉，墮入有和無的偏見之中。如同《大涅槃經》所說：『如果有人聽聞《大涅槃經》的一個字一句，不執著于字的表象，不執著于句的表象，不執著于聽聞的表象，不執著于佛的表象，不執著于說法的表象，這樣的意義，就叫做無相之相。』 解釋說：如果說文字本身就是無相，那就是常見；如果說離開文字才有無相，那就是斷見。如果執著于有相之相，也是常見；如果執著于無相之相，也是斷見。只有忘卻這些，才能脫離斷常二見，超越四句百非，一切諸見自然消失。當親身證悟宗鏡的時候，哪裡是文字言語和意識智慧所能詮釋的呢？所以前代的賢者說：『如果想從經書中尋找了悟自性真如，那是無法聽到的；如果想尋找佛法，就到雞足山間去問迦葉（Kāśyapa，佛陀十大弟子之一，頭陀第一）。大士（指摩訶迦葉）拿著衣缽就在這座山中，不用特別去尋求。』這難道可以用見聞覺知的心，來解釋文字句義嗎？如果明瞭宗門而通達自性的人，即使廣泛地閱讀經書，也看不到一個字的表象，始終不會用言語來解釋。因為迷惑於心而執著于文字的人，才會產生紙墨的見解。所以《信心銘》說：『六塵（色、聲、香、味、觸、法）並不邪惡，反而與真正的覺悟相同。』有智慧的人不妄為，愚蠢的人自己束縛自己。像這樣通達的人，那麼六塵都是真正的宗門，萬法沒有不是精妙的道理，為什麼侷限於狹隘的見解，而迷惑于大的宗旨呢？難道不知道諸佛廣大的境界，菩薩行事的作用之門嗎？所以大海龍王（Sāgara，佛教護法神）提出了上萬個問題，釋迦文佛（Śākyamuni，佛教創始人）開啟了八萬種解脫煩惱的方法。普慧菩薩（Samantabhadra，象徵菩薩的行愿）提出了兩百個疑問，普賢大士（Samantabhadra，象徵菩薩的行愿）用兩千種樂說的辯才來解答，就像《華嚴經·普眼法門》所說的那樣。
【English Translation】 English version: Some are confined to the former sects, all claiming that deluded emotions are the false arising of acceptance and rejection. They only see paper and ink, disliking the abundance of scrolls. They merely cling to silence and speechlessness, gladly considering it concise and essential. All of this is being deluded by the mind and following external circumstances, turning away from enlightenment and conforming to the dust. They do not investigate the origin of movement and stillness, nor do they understand the beginning of one and many. They give rise to biased views, fearing to hear more, like the Śrāvakayāna (小乘) fearing emptiness, similar to Māra Pāpīyas (波旬，the king of desire realm) hindering all good deeds. Because they do not understand the true nature of all dharmas, they follow the transformations of all phenomena, falling into existence and non-existence. As the Mahāparinirvāṇa Sūtra (大涅槃經) says: 'If a person hears one word or one sentence of the Mahāparinirvāṇa Sūtra, not making it a character appearance, not making it a sentence appearance, not making it a hearing appearance, not making it a Buddha appearance, not making it a speaking appearance, such meaning is called the appearance of no appearance.' Explanation: If it is said that the characters themselves are without appearance, that is eternalism. If it is said that apart from the characters there is no appearance, that is nihilism. Furthermore, if one clings to the appearance of appearance, that is also eternalism. If one clings to the appearance of no appearance, that is also nihilism. Only by abandoning these can one be free from the two extremes of permanence and annihilation, transcending the four phrases and the hundred negations, and all views will naturally disappear. When one personally realizes the Mirror of the Sect, how can words, language, and intellectual wisdom be able to explain it? Therefore, a former sage said: 'If you seek the true suchness of self-nature in the scriptures, there is nothing to hear. If you seek the Dharma, go to Mount Kukkutapāda (雞足山) and ask Kāśyapa (迦葉，one of the ten great disciples of the Buddha, foremost in ascetic practices). The Mahāsattva (大士，referring to Mahākāśyapa) is holding the robe on this mountain; there is no need to seek it elsewhere.' How can one use the mind of seeing, hearing, feeling, and knowing to interpret the meaning of words and sentences? If one understands the sect and penetrates the nature, even if one extensively reads the scriptures, one will not see the appearance of a single word, and one will never interpret it with language. Because those who are deluded by the mind and cling to words create the view of paper and ink. Therefore, the 'Verses on Faith Mind' (信心銘) says: 'The six dusts (六塵，form, sound, smell, taste, touch, and dharma) are not evil; they are the same as true enlightenment.' The wise are non-active, while the foolish bind themselves. Those who understand in this way, then the six dusts are all the true sect, and all dharmas are nothing but wonderful principles. Why be confined to narrow views and be deluded by the great purpose? How can one not know the vast realm of all Buddhas and the gate of the actions of Bodhisattvas? Therefore, the Dragon King of the Great Ocean (Sāgara，大海龍王，a protector deity in Buddhism) posed ten thousand questions, and Śākyamuni Buddha (釋迦文佛，the founder of Buddhism) opened eighty thousand gates of liberation from afflictions. Bodhisattva Universal Virtue (Samantabhadra，普賢菩薩，symbolizing the vows and practices of a Bodhisattva) raised two hundred doubts, and Bodhisattva Universal Worthy (Samantabhadra，普賢大士，symbolizing the vows and practices of a Bodhisattva) answered with two thousand eloquent explanations, as it is said in the 'Universal Eye Dharma Gate' of the Avataṃsaka Sūtra (華嚴經·普眼法門).
。假使有人以大海量墨。須彌聚筆。寫於此普眼法門。一品中一門。一門中一法。一法中一義。一義中一句。不得少分。何況能盡。又如大涅槃經中。佛言。我所覺了一切諸法。如因大地生草木等。為諸眾生所宣說者。如手中葉。只如已所說法。教溢龍宮。龍樹菩薩。暫看有一百洛叉。出在人間。于西天尚百分未及一。翻來東土。故不足言。豈況未所說法耶。斯乃無盡妙旨。非淺智所知。性起法門。何劣解能覽。燕雀焉測鴻鵠之志。井蛙寧識滄海之淵。如師子大哮吼。貍不能為。如香象所負擔。驢不能勝。如毗沙門寶。貧不能等。如金翅鳥飛。烏不能及。唯依情而起見。但逐物而意移。或說有而不涉空。或言空而不該有。或談略為多外之一。或立廣為一外之多。或離默而執言。或離言而求默。或據事外之理。或著理外之事。殊不能悟此自在圓宗。演廣非多。此是一中之多。標略非一。此是多中之一。談空不斷。斯乃即有之空。論有不常。斯乃即空之有。或有說亦得。此即默中說。或無說亦得。此即說中默。或理事相即亦得。此理是成事之理。此事是顯理之事。或理理相即亦得。以一如無二如。真性常融會。或事事相即亦得。此全理之事。一一無礙。或理事不即亦得。以全事之理非事。所依非能依。不隱真諦故。以全理
之事非理。能依非所依。不壞俗諦故。斯則存泯一際。隱顯同時。如闡普眼之法門。皆是理中之義。似舒大千之經卷。非標心外之文。故經云。一法能生無量義。非聲聞緣覺之所知。不同但空孤調之詮。偏枯決定之見。今此無盡妙旨。標一法而眷屬隨生。圓滿性宗。舉一門。而諸門普會。非純非雜。不一不多。如五味和其羹。雜彩成其繡。眾寶成其藏。百藥成其丸。邊表融通。義味周足。搜微抉妙。盡宗鏡中。依正混融。因果無礙。人法無二初后同時。凡舉一門。皆能圓攝無盡法界。非內非外。不一不多。舒之則涉入重重。卷之則真門寂寂。如華嚴經中。師子座中。莊嚴具內。各出一佛世界塵數菩薩身云。此是依正人法無礙。又如佛眉間出勝音等佛世界塵數菩薩。此是因果初后無礙。乃至剎土微塵。各各具無邊智德。毛孔身份。一一攝廣大法門。何故如是奇異難思。乃一心融即故爾。以要言之。但一切無邊差別佛事。皆不離無相真心而有。如華嚴經頌云。佛住甚深真法性。寂滅無相同虛空。而於第一實義中。示現種種所行事。所作利益眾生事。皆依法性而得有。相與無相無差別。入于究竟皆無相。又攝大乘論頌云。即諸三摩地。大師說為心。由心彩畫故。如所作事業。故知。凡聖所作。真俗緣生。此一念之心。剎那起
時。即具三性三無性六義。謂一念之心。是緣起法。是依他起。情計有實。即是遍計所執。體。本空寂。即是圓成。即依三性說三無性。故六義具矣。若一念心起。具斯六義。即具一切法矣。以一切真俗萬法。不出三性三無性故。法性論云。凡在起滅。皆非性也。起無起性故。雖起而不常。滅無滅性。雖滅而不斷。如其有性。則陷於四見之網。又云。尋相以推性。見諸法之無性。尋性以求相。見諸法之無相。是以性相互推。悉皆無性。是以若執有性。墮四見之邪林。若了性空。歸一心之正道。故華嚴經云。自深入無自性真實法。亦令他入無自性真實法。心得安隱。以茲妙達。方入此宗。則物物冥真。言言契旨。若未親省。不發圓機。言之則乖宗。默之又致失。豈可以四句而取六情所知歟。但祖教並施。定慧雙照。自利利他。則無過矣。設有堅執己解。不信。佛言起自障心。絕他學路。今有十問以定紀綱。還得了了見性。如晝觀色。似文殊等不。還逢緣對境。見色聞聲。舉足下足。開眼閤眼。悉得明宗。與道相應不。還覽一代時教。及從上祖師言句。聞深不怖。皆得諦了無疑不。還因差別問難。種種徴詰。能具四辯。盡決他疑不。還於一切時一切處。智照無滯。唸唸圓通。不見一法能為障礙。未曾一剎那中暫令間斷不。
【現代漢語翻譯】 現代漢語譯本： 當時，（一念之心）即具備三性（三種自性）和三無性（三種無自性）這六種含義。所謂一念之心，是緣起法（dependent arising），是依他起性（dependent nature）。如果執著于情見，認為它是真實的，那就是遍計所執性（imputed nature）。它的本體本自空寂，那就是圓成實性（perfected nature）。正是依據這三種自性，才說有三種無自性。所以這六種含義都具備了。如果一個念頭生起，就具備這六種含義，也就是具備了一切法。因為一切真俗萬法，都離不開三性和三無性。 《法性論》說：『凡是生起和滅去的，都不是自性。』生起沒有生起的自性，所以雖然生起卻不是永恒的。滅去沒有滅去的自性，所以雖然滅去卻不是斷滅的。如果它有自性，就會陷入四種邪見的羅網。又說：『通過觀察現象來推求自性，就能見到諸法沒有自性。通過探求自性來尋求現象，就能見到諸法沒有現象。』因此，自性和現象相互推求，最終都是沒有自性的。所以，如果執著于有自性，就會墮入四種邪見的森林。如果了悟自性本空，就能迴歸一心（one mind）的正道。所以《華嚴經》說：『自己深入無自性的真實法，也令他人進入無自性的真實法，心得安穩。』 通過這種精妙的領悟，才能進入此宗（此宗指禪宗）。那麼，萬物都能與真理相契合，言語都能符合宗旨。如果還沒有親自覺悟，就無法啓發圓融的機用。說出來就違背了宗旨，沉默不語又會導致錯失。難道可以用四句（四句分別指：有，無，亦有亦無，非有非無）來獲取六情（眼、耳、鼻、舌、身、意）所能瞭解的嗎？只有祖師的教誨和修行並用，定和慧雙重觀照，自利利他，才能沒有過失。 如果有人固執己見，不相信佛的教誨，從而生起自我的障礙，斷絕他人學習的道路。現在有十個問題來確定綱紀： 1. 你是否能清楚地見到自性，就像白天觀看物體一樣？是否像文殊菩薩一樣？（文殊：文殊菩薩，智慧的象徵） 2. 你是否能在面對各種因緣和境界時，見到顏色、聽到聲音，舉足、下足，睜眼、閉眼，都能明白宗旨，與道相應？ 3. 你是否能瀏覽一代時教（佛教的所有教義），以及歷代祖師的言語，聽到深奧的道理而不感到恐懼，都能透徹明白，沒有疑惑？ 4. 你是否能因為各種不同的問題和辯論，種種詰難，都能具備四種辯才（法、義、辭、樂說），徹底解決他人的疑惑？ 5. 你是否能在一切時間、一切地點，智慧的觀照沒有阻礙，唸唸圓融通達，不見任何一法能夠成為障礙，未曾在一剎那間斷過？
【English Translation】 English version: At that time, (a single thought) immediately possesses the six meanings of the three natures (three self-natures) and three non-natures (three non-self-natures). The so-called single thought is the law of dependent arising (pratītyasamutpāda), it is the dependent nature (paratantra-svabhāva). If one clings to emotional views, considering it to be real, then that is the imputed nature (parikalpita-svabhāva). Its essence is originally empty and still, that is the perfected nature (pariniṣpanna-svabhāva). It is based on these three natures that the three non-natures are spoken of. Therefore, these six meanings are all possessed. If a single thought arises, it possesses these six meanings, which means it possesses all dharmas. Because all true and mundane dharmas cannot be separated from the three natures and three non-natures. The Treatise on the Nature of Dharmas says: 'Whatever arises and ceases is not a self-nature.' Arising has no self-nature of arising, so although it arises, it is not permanent. Ceasing has no self-nature of ceasing, so although it ceases, it is not annihilation. If it had a self-nature, it would fall into the net of the four wrong views. It also says: 'By observing phenomena to infer self-nature, one can see that all dharmas have no self-nature. By exploring self-nature to seek phenomena, one can see that all dharmas have no phenomena.' Therefore, self-nature and phenomena mutually infer each other, and ultimately both have no self-nature. Therefore, if one clings to having self-nature, one will fall into the forest of the four wrong views. If one understands that self-nature is empty, one can return to the right path of the One Mind. Therefore, the Avatamsaka Sutra says: 'One deeply enters the true dharma of no self-nature, and also leads others to enter the true dharma of no self-nature, so that their minds are peaceful.' Through this subtle understanding, one can enter this school (this school refers to Zen Buddhism). Then, all things can be in harmony with the truth, and words can be in accordance with the purpose. If one has not personally awakened, one cannot inspire the round and perfect function. Speaking of it violates the purpose, and remaining silent leads to loss. How can one use the four phrases (the four phrases refer to: existence, non-existence, both existence and non-existence, neither existence nor non-existence) to obtain what the six senses (eye, ear, nose, tongue, body, and mind) can understand? Only by using both the teachings and practices of the patriarchs, and by illuminating both samadhi and prajna, can one benefit oneself and others without fault. If someone stubbornly clings to their own understanding, and does not believe in the Buddha's teachings, thereby creating their own obstacles and cutting off the path of learning for others. Now there are ten questions to establish the principles: 1. Can you clearly see your self-nature, just like seeing objects in daylight? Are you like Mañjuśrī (Mañjuśrī: Mañjuśrī Bodhisattva, the symbol of wisdom)? 2. When facing various conditions and realms, can you see colors, hear sounds, lift your feet, lower your feet, open your eyes, and close your eyes, and understand the purpose, and be in accordance with the Tao? 3. Can you browse through the teachings of a generation (all the teachings of Buddhism), and the words of the patriarchs of all ages, and not be afraid of hearing profound doctrines, and understand them thoroughly without doubt? 4. Can you, because of various different questions and debates, and various interrogations, possess the four kinds of eloquence (dharma, meaning, rhetoric, and joyful speaking), and completely resolve the doubts of others? 5. Can you, at all times and in all places, have unobstructed wisdom and illumination, and be perfectly and thoroughly enlightened in every thought, and not see any dharma that can become an obstacle, and have never interrupted it for even a moment?
還於一切逆順好惡境界現前之時。不為間隔。盡識得破不。還於百法明門心境之內。一一得見微細體性根原起處。不為生死根塵之所惑亂不。還向四威儀中行住坐臥。欽承祗對。著衣吃飯。執作施為之時。一一辯得真實不。還聞說有佛無佛。有眾生無眾生。或贊或毀。或是或非。得一心不動不還聞差別之智。皆能明達。性相俱通。理事無滯。無有一法不鑒其原。乃至千聖出世。得不疑不。若實未得如是功。不可起過頭欺誑之心。生自許知足之意。直須廣披至教。博問先知。徹祖佛自性之原。到絕學無疑之地。此時方可歇學灰息游心。或自辦則禪觀相應。或為他則方便開示。設不能遍參法界。廣究群經。但細看宗鏡之中。自然得入。此是諸法之要。趣道之門。如守母以識子。得本而知末。提綱而孔孔皆正。牽衣而縷縷俱來。又如以師子筋為琴絃。音聲一奏。一切餘弦悉皆斷壞。此宗鏡力。亦復如是。舉之而萬類沈光。顯之而諸門泯跡。以此一則。則破千途。何須苦涉關津。別生岐路。所以志公歌云。六賊和光同塵。無力大難推託。內發解空無相。大乘力能翻卻。唯在玄覽得旨之時。可驗斯文究竟真實。
宗鏡錄卷第一
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡
錄
宗鏡錄卷第二
慧日永明寺主智覺禪師延壽集
夫諸佛境寂。眾生界空。有何因緣而興教跡。
答。一實諦中。雖無起盡。方便門內。有大因緣。故法華經偈云。諸法常無性。佛種從緣起。以萬法常無性。無不性空時。法爾能隨緣。隨緣不失性。且夫起教所由。因緣無量。古德略標。有其十種。一由法爾故。二願力故。三機感故。四為本故。五顯德故。六現位故。七開發故。八見聞故。九成行故。十得果故。今諸大菩薩所集唯識論等。大意有其二種。一為達萬法之正宗。破二空之邪執。二為斷煩惱所知之障。證解脫菩提之門。斯則自證法原本覺真地。不在文字句義敷揚。今為後學慕道之人。方便纂集。又自有二意。用表本懷。一為好略之人撮其樞要。精通的旨免覽繁文。二為執總之人不明別理。微細開演。性相圓通。截二種生死之根。躡一味菩提之道。仰群經之大旨。直了自心。遵諸聖之微言。頓開覺藏。去彼依通之見。破其邪執之情。深信正宗。令知月不在指。迴光返照。使見性不徇文。唯證相應。斯為本意。不可橫生知解。沒溺見河。于無得觀中。懷趣向之意。就真空理上。興取捨之心。率自胸襟。疑誤後學。須親見性。方曉斯宗。
問。既慮執指徇文。又何煩集教。
【現代漢語翻譯】 現代漢語譯本
宗鏡錄卷第二
慧日永明寺主智覺禪師延壽集
諸佛的境界寂靜，眾生的世界空虛，是何種因緣而興起了教化的軌跡？ 答：在唯一的真實諦理中，雖然沒有生起和終結，但在方便之門內，有巨大的因緣。所以《法華經》的偈頌說：『諸法常無性，佛種從緣起。』因為萬法常無自性，沒有不是性空的時候，自然能夠隨順因緣，隨順因緣而不失去自性。而且，興起教化的原因，因緣有無量之多。古代的賢德之人略微標示，有十種：一是由法爾（dharma-nature）的緣故，二是願力（pranidhana）的緣故，三是機感（stimulus and response）的緣故，四是為根本的緣故，五是彰顯功德的緣故，六是顯現果位的緣故，七是開發智慧的緣故，八是見聞的緣故，九是成就修行的緣故，十是獲得果報的緣故。如今各位大菩薩所彙集的《唯識論》等，大意有兩種：一是為通達萬法的正宗，破除二空（two emptinesses）的邪執；二是為斷除煩惱障（klesha-avarana）和所知障（jnana-avarana），證得解脫（moksha）菩提（bodhi）之門。這就是在自證的法原本覺真地上，不在文字句義的敷衍宣揚。現在爲了後來的學人、仰慕道的人，方便地纂集。又自有兩種用意，用來表達本來的心懷：一是為喜歡簡略的人摘取其中的樞要，精通其宗旨，免於瀏覽繁瑣的文字；二是為執著于總相的人不明白別相之理，微細地開演，使性相圓融通達，截斷兩種生死（two kinds of samsara）的根本，遵循一味菩提（one taste of bodhi）的道路。仰仗群經的大旨，直接明瞭自心；遵循諸聖的微妙言語，頓然開啟覺悟的寶藏。去除他們依賴神通的見解，破除他們邪執的情感，深信正宗，使他們知道月亮不在手指上，迴轉光明反照自身，使他們見到自性不追逐文字，唯有證悟相應。這是本來的用意，不可橫生知解，沉沒于見解之河。于無所得的觀照中，懷有趨向的意念；就在真空的理體上，興起取捨之心。率意于自己的胸襟，疑惑誤導後來的學人。必須親自體見自性，才能明白這個宗旨。 問：既然顧慮執著于手指而追逐文字，又何必煩勞地彙集教義？
【English Translation】 English version
Record
Chapter Two of the Zong Jing Lu (Record of the Source Mirror)
Compiled by Chan Master Zhi Jue Yan Shou, Abbot of Hui Ri Yong Ming Temple
Since the realms of all Buddhas are tranquil and the worlds of sentient beings are empty, what causes and conditions give rise to the traces of teachings? Answer: Within the one true reality, although there is no arising or ceasing, within the gate of expedient means, there are great causes and conditions. Therefore, the verse in the Lotus Sutra says: 'All dharmas are constantly without self-nature; the Buddha-seed arises from conditions.' Because all dharmas are constantly without self-nature, there is no time when they are not empty of self-nature; naturally, they can accord with conditions, and according with conditions does not lose their self-nature. Moreover, the reasons for the arising of teachings are due to countless causes and conditions. Ancient virtuous ones have briefly indicated ten types: one, due to dharma-nature (dharma-nature); two, due to the power of vows (pranidhana); three, due to the stimulus and response (stimulus and response); four, for the sake of the root; five, to manifest virtue; six, to reveal the position; seven, to develop wisdom; eight, due to seeing and hearing; nine, to accomplish practice; ten, to attain the fruit. Now, the Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-Only) and other works compiled by the great Bodhisattvas mainly have two purposes: one, to understand the true doctrine of all dharmas and to break the heretical attachments to the two emptinesses (two emptinesses); two, to cut off the hindrances of afflictions (klesha-avarana) and what is known (jnana-avarana), and to realize the gate of liberation (moksha) and enlightenment (bodhi). This is to be on the original ground of self-realization of the Dharma, not in the elaboration and propagation of words and meanings. Now, for the sake of later learners and those who admire the Way, I have conveniently compiled this. Furthermore, there are two intentions to express my original intention: one, to extract the essentials for those who prefer brevity, to thoroughly understand the purpose and avoid browsing through lengthy texts; two, to subtly expound for those who are attached to the general aspect and do not understand the principle of the specific aspects, so that the nature and characteristics are perfectly integrated and interconnected, cutting off the root of the two kinds of samsara (two kinds of samsara), and following the path of one taste of bodhi (one taste of bodhi). Relying on the great purpose of the sutras, directly understand one's own mind; following the subtle words of the sages, suddenly open the treasury of enlightenment. Remove their views that rely on supernatural powers, break their feelings of heretical attachments, deeply believe in the true doctrine, let them know that the moon is not on the finger, turn the light back and reflect on themselves, so that they see the nature without pursuing the words, only with realization in accordance. This is the original intention; do not arbitrarily generate knowledge and understanding, and drown in the river of views. In the contemplation of non-attainment, cherish the intention of pursuing; on the principle of true emptiness, arouse the mind of taking and discarding. Following one's own inclinations, doubt and mislead later learners. One must personally see the nature in order to understand this doctrine. Question: Since you are concerned about clinging to the finger and pursuing the words, why bother compiling the teachings?
答。為背己合塵。齊文作解者。恐封教滯情。故有此說。若隨詮了旨。即教明心者。則有何取捨。所以藏法師云。自有眾生。尋教得真。會理教無礙。常觀理而不礙持教。恒誦習而不礙觀空。則理教俱融。合成一觀。方為究竟傳通耳。斯乃教觀一如。詮旨同原矣。
問。諸大經論。自成片段。科節倫序。句義分明。何假撮錄廣文。成其要略。
答。但以教海弘深。窮之罔知其際。義天高廣。仰之不得其邊。今則以管窺天。將螺酌海。如掬滄溟之涓滴。似撮太華之一塵。本為義廣難周。情存厭怠。亦為不依一乘教之正理。唯徇不了義之因緣。罕窮橫豎之門。莫知起盡之處。所以刪繁簡異。采妙探玄。雖文不足而大義全。緣不備而正理顯。搜盡一乘之旨。抉開萬法之原。為般若之玄樞。作菩提之要路。則資糧易辦。速至大乘。證入無疑免迂小徑。所以馬鳴菩薩造起信論云。或有自無智力。因他廣論而得解義。亦有自無智力。怖于廣說。樂聞略論攝廣大義而正修行。我今為彼最後人故。略攝如來最勝甚深無邊之義而造此論。瑜伽論云。有二緣。故說此論。一為如來無上法教久住世故。二為平等利益安樂諸有情故。又為如來甘露聖教已隱沒者。憶念採集重開顯故。未隱沒者。問答抉擇倍興盛故。又為攝益樂略
【現代漢語翻譯】 現代漢語譯本：
答：這是因為背離了自身，而與塵世相合。那些拘泥於文字表面解釋的人，恐怕會因為執著于教條而停滯不前，所以才會有這樣的說法。如果能夠通過經文理解其宗旨，從而明白教義本身就能明心見性，那麼又有什麼可取捨的呢？所以藏法師說，自然會有眾生，通過研習教義而證得真理，領會義理與教義之間沒有障礙，經常觀照義理而不妨礙持守教義，經常誦讀學習而不妨礙觀空，這樣義理與教義就能融合貫通，合成為一種觀行，才能算是究竟圓滿的傳承。這正是教觀一致，經文的表達與宗旨同出一源啊。 問：諸多的經典論著，自身就形成了完整的體系，科判、章節、倫次、順序，句子的意義都十分分明，為什麼還要假借摘錄大量的文字，來成就它的要點和綱要呢？ 答：只是因為教義的海洋浩瀚深邃，窮盡一生也無法知曉它的邊際；義理的天空高遠廣闊，仰望終究無法觸及它的邊緣。現在用竹管窺視天空，用海螺舀取海水，就像從滄海中掬取一滴水，像是從太華山中撮取一粒塵土。本來是因為義理廣博難以周全，人們心中容易厭倦懈怠。也是因為不依據一乘教的正理，只順從不了義的因緣，很少能窮盡橫向和縱向的門徑，不知道開始和結束的地方。所以才刪減繁瑣，選取精要，探求玄妙。雖然文字有所不足，但大義卻得以保全；因緣不完備，但正理卻得以顯現。搜尋窮盡一乘教的宗旨，揭示開顯萬法的根源，作為般若智慧的玄妙樞紐，作為通往菩提覺悟的重要道路。這樣修行的資糧就容易準備，能夠快速到達大乘境界，證悟入道不會有疑惑，免於走彎路。所以馬鳴菩薩造《起信論》說：『或許有人自身沒有智慧的力量，因為閱讀別人的廣博論述而得以理解義理；也有人自身沒有智慧的力量，害怕廣博的論述，喜歡聽簡略的論述，從而攝取廣大的義理而正確修行。我現在爲了那些最後一種人，簡略地攝取如來最殊勝、最深奧、無邊的義理而造這部論。』《瑜伽論》說：『有兩種因緣，所以宣說這部論。一是為使如來無上的法教長久住世，二是為平等利益安樂一切有情眾生。』又爲了如來甘露般的聖教已經隱沒的部分，憶念採集重新開顯；對於尚未隱沒的部分，通過問答抉擇使其更加興盛；又爲了攝受那些喜歡簡略的人。
【English Translation】 English version:
Answer: This is due to turning away from oneself and conforming to the dust of the world. Those who adhere to the literal interpretation of the texts are afraid of being stagnant due to clinging to dogmas, hence this saying. If one can understand the essence through the scriptures, thereby realizing that the teachings themselves can illuminate the mind and nature, then what is there to accept or reject? Therefore, Dharma Master Zang said, 'Naturally, there will be sentient beings who attain truth through studying the teachings, comprehending that there is no obstacle between the principles and the teachings, constantly contemplating the principles without hindering the upholding of the teachings, constantly reciting and learning without hindering the contemplation of emptiness. In this way, the principles and the teachings can be integrated and synthesized into one practice, which can be considered the ultimate and complete transmission. This is precisely the unity of teaching and practice, with the expression of the scriptures and the essence sharing the same origin.' Question: The various great sutras and treatises themselves form complete systems, with classifications, chapters, sequences, and the meanings of sentences all clearly defined. Why is it necessary to borrow from extensive texts to create their essentials and outlines? Answer: It is simply because the ocean of teachings is vast and profound, and one cannot know its boundaries even after exhausting a lifetime; the sky of principles is high and broad, and one cannot reach its edges even after looking up. Now, using a tube to peer at the sky and using a conch shell to scoop up seawater is like taking a drop of water from the vast ocean or picking a grain of dust from Mount Taihua (Mt. Tai). Originally, it was because the principles were broad and difficult to cover completely, and people's minds were prone to weariness and懈怠 (xie dai, laxity). It is also because they do not rely on the correct principles of the One Vehicle teaching, but only follow the conditions of the incomplete meaning, rarely exhausting the horizontal and vertical paths, and not knowing the beginning and the end. Therefore, we have reduced the complexity, selected the essentials, and explored the mysteries. Although the text may be insufficient, the great meaning is preserved; the conditions may not be complete, but the correct principles are revealed. We have searched and exhausted the essence of the One Vehicle teaching, revealed and opened up the origin of all dharmas, serving as the mysterious pivot of Prajna (wisdom), and as the important path to Bodhi (enlightenment). In this way, the resources for practice are easy to prepare, and one can quickly reach the Mahayana (Great Vehicle) realm, and there will be no doubt about entering the path, avoiding detours. Therefore, Bodhisattva Asvaghosa (馬鳴菩薩, Ma Ming Pusa) said in the 'Awakening of Faith in the Mahayana (起信論, Qi Xin Lun)': 'Perhaps some people do not have the power of wisdom themselves, but are able to understand the meaning by reading the extensive discourses of others; there are also those who do not have the power of wisdom themselves, but are afraid of extensive discourses and like to hear brief discourses, thereby grasping the vast meaning and practicing correctly. I am now creating this treatise for those last people, briefly extracting the most supreme, profound, and boundless meaning of the Tathagata (如來, Ru Lai).' The 'Yogacara-bhumi-sastra (瑜伽論, Yu Jia Lun)' says: 'There are two reasons for expounding this treatise. One is to ensure that the unsurpassed Dharma (法, Fa) teachings of the Tathagata (如來, Ru Lai) abide in the world for a long time, and the other is to equally benefit and bring peace and happiness to all sentient beings.' Furthermore, for those parts of the Tathagata's (如來, Ru Lai) nectar-like sacred teachings that have already been hidden, to recollect, collect, and re-reveal them; for those parts that have not yet been hidden, to make them even more prosperous through questions and answers and decisive choices; and also to embrace those who like brevity.
言論勤修行者。採集眾經廣要法義。略分別故。今斯錄者。雖無廣大製造之功。微有一期述成之事。亦知鈔錄前後。文勢不全。所冀直取要詮。且明宗旨。如從石辯玉。似披沙揀金。于群藥中。但取阿陀之妙。向眾寶內。唯探如意之珠。舉一蔽諸。以本攝末。則一言無不略盡。殊說更無異途。亦望后賢。未垂嗤誚。所希斷疑生信。但以見道為懷。非徇虛名以邀世譽。愿盡未來之際。遍窮法界之中。歷劫逾生。常弘斯道。凡有心者。皆入此宗。去執除疑。見聞獲益。承三寶力加被護持。誓報佛恩。廣濟含識。虛空可盡茲愿匪移。法界可窮。斯文不墜。
問。了義大乘。廣略周備。解一義具圓通之見。聞一偈有成佛之功。何假述成。仍煩解釋。
答。上上根人。一聞千悟。性相雙辯。理事俱圓。若中下之徒。須假開演。莊嚴之道。贊飾之門。格量其功。不可為喻。所以法華經偈云。譬如優曇華。一切皆愛樂。天人所希有。時時乃一出。聞法歡喜贊。乃至發一言。則為已供養。一切三世佛。是人甚希有。過於優曇華。般若頌云。般若無壞相。過一切言語。適無所依止。誰能贊其德。般若雖叵贊。我今能得贊。雖未脫死地。則為已得出。又古聖云。若菩薩造論者。名莊嚴經。如蓮華未開。見雖生喜。不如已剖香氣
【現代漢語翻譯】 現代漢語譯本： 這是勤奮修行的修行者所說。我採集了眾多經典中廣泛而重要的法義，並略作分別。如今記錄下來的這些，雖然沒有廣大的創造之功，但略微有一點整理完成的書的事情。我也知道抄錄前後，文句氣勢不完全連貫。所希望的是直接選取重要的解釋，並且闡明宗旨。如同從石頭中辨別玉，好似從沙子中揀選金子。在眾多藥物中，只取阿陀（A陀，指珍貴的藥物）的妙用；向眾多寶物內，唯獨探求如意之珠（如意之珠，能滿足願望的寶珠）。舉出一個例子就能概括所有，以根本統攝末節，那麼一句話沒有不概括完盡的，不同的說法也沒有其他的途徑。也希望後來的賢者，不要嘲笑。所希望的是斷除疑惑，生起信心，只以見道為懷，不是爲了追求虛名來博取世間的讚譽。我願盡未來世，遍及整個法界之中，經歷無數劫的輪迴，常常弘揚這個道理。凡是有心的人，都進入這個宗派，去除執著，消除疑惑，見聞都能獲得利益。承蒙三寶（佛、法、僧）的力量加被護持，我發誓報答佛恩，廣泛救濟一切有情眾生。即使虛空可以窮盡，這個願望也不會改變；即使法界可以窮盡，這篇文章也不會衰落。
問：了義大乘（了義大乘，究竟真實的大乘佛法），內容廣泛而完備，理解一個義理就具備圓融通達的見解，聽聞一個偈頌就有成就佛果的功德，為什麼還要假借整理完成的書，仍然需要解釋呢？
答：對於上上根器的人來說，一聽聞就能領悟千般道理，性（事物本性）相（事物表象）都能明辨，事（現象）理（本質）都圓融無礙。如果對於中下根器的人來說，就必須藉助開示演說，莊嚴佛法的途徑，讚美修飾的法門，衡量其中的功德，是無法用比喻來形容的。所以《法華經》中的偈頌說：『譬如優曇華（優曇華，傳說中三千年一開的珍稀花朵），一切眾生都喜愛，天人和人都很少見到，時時才出現一次。聽聞佛法歡喜讚歎，乃至發出一句話，就是已經供養了一切三世諸佛。這個人非常稀有，勝過優曇華。』《般若經》的頌詞說：『般若（般若，智慧）沒有可以破壞的相狀，超越一切言語。沒有可以依靠的處所，誰能讚歎它的功德？般若雖然難以讚歎，我現在能夠讚歎。雖然還沒有脫離生死之地，也算是已經脫離了。』還有古代的聖賢說：『如果菩薩造論，就叫做莊嚴經典，如同蓮花未開，見到雖然歡喜，不如已經盛開散發香氣。』
【English Translation】 English version: These are the words of a diligent practitioner. I have collected the broad and essential Dharma meanings from numerous scriptures and made slight distinctions. Although this record lacks the merit of great creation, it has a small accomplishment in compiling a book. I also know that the writing before and after the transcription is not entirely coherent in its literary flow. What is hoped for is to directly select the important explanations and clarify the purpose. It is like distinguishing jade from stone, like selecting gold from sand. Among many medicines, only take the wonderful use of Atoda (Atoda, referring to precious medicine); among many treasures, only seek the wish-fulfilling pearl (wish-fulfilling pearl, a pearl that fulfills wishes). To illustrate one point to encompass all, to govern the end with the root, then one word will encompass everything, and there will be no other path for different sayings. I also hope that later sages will not ridicule it. What is hoped for is to dispel doubts and generate faith, only with the intention of seeing the Tao, not to pursue empty fame to seek worldly praise. I wish to exhaust the future, throughout the entire Dharma realm, through countless kalpas of rebirth, constantly propagate this path. All those who have a mind will enter this sect, remove attachments, eliminate doubts, and gain benefits from what they see and hear. Receiving the power of the Three Jewels (Buddha, Dharma, Sangha) to be blessed and protected, I vow to repay the Buddha's grace and widely save all sentient beings. Even if the void can be exhausted, this wish will not change; even if the Dharma realm can be exhausted, this text will not decline.
Question: The definitive Mahayana (definitive Mahayana, the ultimate and true Mahayana Buddhism) is broad and complete, understanding one meaning possesses a complete and thorough view, hearing one verse has the merit of attaining Buddhahood, why should it be necessary to compile a book and still need explanation?
Answer: For those with superior faculties, they can understand thousands of principles upon hearing once, they can distinguish both the nature (the inherent nature of things) and the appearance (the appearance of things), and both phenomena (events) and essence (principles) are perfectly integrated. If it is for those with medium or inferior faculties, they must rely on exposition and explanation, the path of adorning the Dharma, and the means of praising and embellishing, the merit of which cannot be described with metaphors. Therefore, the verse in the Lotus Sutra says: 'Like the Udumbara flower (Udumbara flower, a rare flower that is said to bloom once every three thousand years), all beings love it, gods and humans rarely see it, and it appears only occasionally. Hearing the Dharma with joy and praise, even uttering a single word, is already offering to all Buddhas of the three times. This person is very rare, surpassing the Udumbara flower.' The verse in the Prajna Sutra says: 'Prajna (Prajna, wisdom) has no destructible form, surpassing all language. There is no place to rely on, who can praise its virtue? Although Prajna is difficult to praise, I am now able to praise it. Although I have not yet escaped the land of birth and death, it is as if I have already escaped.' Also, ancient sages said: 'If a Bodhisattva creates a treatise, it is called adorning the scriptures, like a lotus flower that has not yet bloomed, seeing it is joyful, but not as good as when it has already bloomed and emits fragrance.'
芬馥。如金未用。見雖生喜。不如用之為莊嚴具。故知弘教一念之善。能報十方諸佛之恩。論希有。則如華擅優曇之名。說光揚。則似金作莊嚴之具。是以菩薩釋大乘密旨。聞于未聞。能斷深疑。成於圓信。法利何盡。功德無邊。如大般若經云。複次憍尸迦。置贍部洲諸有情類。若四大洲諸有情類。若小千界諸有情類。若中千界諸有情類。若大千界諸有情類。若復十方各如殑伽沙等世界諸有情類。皆于無上正等菩提。得不退轉。同作是言。我今欣樂。速證無上正等菩提。濟拔有情生死眾苦。令得殊勝畢竟安樂。有善男子善女人等。為成彼事。書深般若波羅蜜多。眾寶莊嚴。供養恭敬。尊重讚歎。普施與彼。受持讀誦。令善通利。如理思惟。于意云何。是善男子善女人等。由此因緣。得福多不。天帝釋言。甚多世尊。甚多善逝。爾時佛告天帝釋言。若善男子善女人等。書深般若波羅蜜多。眾寶莊嚴。供養恭敬。尊重讚歎。于彼眾中。隨施與一。受持讀誦。令善通利。如理思惟。以無量門巧妙文義。廣為解釋。分別義趣。令其解了。教授教誡。令勤修學。是善男子善女人等。所獲福聚。甚多於前。無量無邊。不可稱數。大涅槃經云。佛言。善男子。除一闡提。其餘眾生。聞是經已。悉皆能作菩提因緣。法聲光明入毛孔者。
【現代漢語翻譯】 現代漢語譯本： 芬馥，就像黃金未被使用一樣。見到它雖然會感到喜悅，但不如用它來做莊嚴的器具。所以要知道弘揚佛法的一念善心，能夠報答十方諸佛的恩德。論其稀有，就像優曇花一樣享有盛名；說其光揚，就像用黃金製作莊嚴的器具一樣。因此，菩薩解釋大乘（Mahayana）的秘密旨意，使人聽聞從未聽聞的道理，能夠斷除深刻的疑惑，成就圓滿的信心。佛法的利益何其無窮，功德無邊無際。如同《大般若經》（Mahaprajnaparamita Sutra）所說：『此外，憍尸迦（Kausika，帝釋天），將贍部洲（Jambudvipa，閻浮提，指我們所居住的這個世界）的所有眾生，或者四大洲的所有眾生，或者小千世界的所有眾生，或者中千世界的所有眾生，或者大千世界的所有眾生，或者十方各個如同恒河沙數一樣多的世界的所有眾生，都於無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的智慧和覺悟）中，得到不退轉（Avaivartika，不再退回較低的境界），一同這樣說：『我現在歡喜快樂，迅速證得無上正等菩提，救濟拔除眾生的生死眾苦，使他們得到殊勝的畢竟安樂。』如果有善男子善女人等，爲了成就這件事，書寫甚深的般若波羅蜜多（Prajnaparamita，智慧到彼岸），用各種珍寶莊嚴，供養恭敬，尊重讚歎，普遍施與他們，使他們受持讀誦，使其善於通達理解，如理思維。你認為如何？這些善男子善女人等，由此因緣，得到的福報多嗎？』天帝釋（Devendra，眾神之王）說：『非常多，世尊（Bhagavan，佛的尊稱）！非常多，善逝（Sugata，如來）！』 當時，佛告訴天帝釋說：『如果善男子善女人等，書寫甚深的般若波羅蜜多，用各種珍寶莊嚴，供養恭敬，尊重讚歎，在那些眾生中，隨便施與其中一個，使他受持讀誦，使其善於通達理解，用無量的方法、巧妙的文辭和意義，廣泛地為他解釋，分別其中的義理和趣味，使他理解明瞭，教授教誡，使他勤奮修學。這些善男子善女人等，所獲得的福德聚集，比前面所說的還要多，無量無邊，不可稱量計算。』《大涅槃經》（Mahaparinirvana Sutra）說：佛說：『善男子，除了斷善根的一闡提（Icchantika，不信佛法，斷絕一切善根的人），其餘的眾生，聽聞這部經后，都能夠作為菩提的因緣。佛法的聲音和光明進入毛孔的人。』
【English Translation】 English version: Its fragrance is like gold that has not been used. Although seeing it may bring joy, it is not as good as using it to create adornments. Therefore, know that a single thought of goodness in propagating the teachings can repay the kindness of all Buddhas in the ten directions. In terms of rarity, it is like the Udumbara flower (auspicious flower said to bloom rarely) renowned for its name. In terms of spreading its light, it is like using gold to create adornments. Thus, Bodhisattvas explain the profound meaning of the Mahayana (Great Vehicle), allowing people to hear what they have never heard before, able to cut off deep doubts and establish complete faith. How limitless are the benefits of the Dharma, and how boundless is its merit! As the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says: 'Furthermore, Kausika (Indra, King of Gods), setting aside all sentient beings in Jambudvipa (the continent where we live), or all sentient beings in the four great continents, or all sentient beings in the small thousand worlds, or all sentient beings in the middle thousand worlds, or all sentient beings in the great thousand worlds, or all sentient beings in the ten directions, each with worlds as numerous as the sands of the Ganges River, all of whom attain non-retrogression (Avaivartika, irreversible stage) in Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and together say: 'Now I rejoice and quickly attain Anuttara-samyak-sambodhi, rescuing sentient beings from the suffering of birth and death, enabling them to obtain supreme and ultimate bliss.' If there are good men and good women who, in order to accomplish this, write the profound Prajnaparamita (Perfection of Wisdom), adorn it with various treasures, offer it with reverence, respect and praise, and universally give it to others, enabling them to uphold, recite, and understand it thoroughly, and contemplate it according to the principles, what do you think? Do these good men and good women gain much merit from this cause?' Devendra (King of the Gods) said: 'Very much, Bhagavan (Blessed One, epithet of the Buddha)! Very much, Sugata (Well-Gone One, epithet of the Buddha)!' At that time, the Buddha told Devendra: 'If good men and good women write the profound Prajnaparamita, adorn it with various treasures, offer it with reverence, respect and praise, and among those beings, give it to just one, enabling him to uphold, recite, and understand it thoroughly, and extensively explain it with countless methods, skillful words, and meanings, distinguishing its principles and interests, enabling him to understand clearly, and teach and admonish him, enabling him to diligently study, the accumulation of merit gained by these good men and good women is much greater than before, immeasurable and boundless, beyond calculation.' The Mahaparinirvana Sutra (Great Nirvana Sutra) says: The Buddha said: 'Good men, except for the Icchantika (those who have cut off their roots of goodness) who have severed their roots of goodness, all other sentient beings, upon hearing this sutra, are able to create the causes and conditions for Bodhi (enlightenment). Those whose pores are entered by the light and sound of the Dharma.'
必定當得阿耨多羅三藐三菩提。何以故。若有人能供養恭敬無量諸佛。方乃得聞大涅槃經。薄福之人。則不得聞。故知得聞宗鏡所錄一心實相常住法門。皆是曩結深因。曾親佛會。甚為大事。非屬小緣。若未聞熏。曷由值遇。又大涅槃經云。佛告迦葉菩薩。諸善男子善女人。常當繫心修此二字。佛是常住。迦葉。若有善男子善女人。修此二字。當知是人。隨我所行。至我至處。是以信此法人。即凡即聖。修持契會。住佛所住之中。進止威儀。行佛所行之跡。釋摩訶衍論云。第一顯離疑信入功德門者。謂有眾生。聞此摩訶衍之甚深極妙廣大法門已。即其心中。亦不疑畏。亦不怯弱。亦不輕賤。亦不誹謗。發決定心。發堅固心。發尊重心。發愛信心。當知是人。真實佛子。不斷法種。不斷僧種。不斷佛種。常恒相續。轉轉增長。盡于未來。亦為諸佛親所授記。亦為一切無量菩薩之所護念。故如論云。若人聞是法已。不生怯弱。當知是人。定紹佛種。必為諸佛之所授記。第二比類對治示勝門者。謂若有人。能善攝化三千大千世界中遍滿眾生。皆悉無餘。令行十善。或有眾生於一食頃。於此甚深法觀察思量。若校量此二人功德。彼第一人。所得功德甚極微少。譬如芥子碎作百分之量。此第二人。所得功德甚極廣大。譬如碎十方
【現代漢語翻譯】 現代漢語譯本：必定能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？如果有人能夠供養恭敬無量諸佛，才能聽聞《大涅槃經》。福德淺薄的人，則不能聽聞。所以要知道能夠聽聞《宗鏡》所記錄的一心實相常住法門，都是過去結下的深厚因緣，曾經親近佛的法會，這是非常大的事情，不是小小的緣分。如果沒有聽聞熏習，怎麼能夠遇到呢？ 又《大涅槃經》說，佛告訴迦葉菩薩（Kasyapa Bodhisattva）說：『諸位善男子、善女人，應當常常用心修持這兩個字，佛是常住的。迦葉（Kasyapa），如果有善男子、善女人，修持這兩個字，應當知道這個人，隨順我所行持的，到達我所到達的地方。』因此，相信這個法的人，即凡夫即聖人，修持契合，安住在佛所安住的境界中，一舉一動，都行持佛所行持的足跡。 《釋摩訶衍論》說，第一是顯示遠離疑惑，以信心進入功德之門：如果有眾生，聽聞這《摩訶衍》（Mahayana，大乘）甚深、極妙、廣大的法門之後，心中不懷疑畏懼，也不怯懦軟弱，也不輕視卑賤，也不誹謗，發起決定心，發起堅固心，發起尊重心，發起愛信心，應當知道這個人，是真實的佛子，不斷絕法種，不斷絕僧種，不斷絕佛種，常常恒久相續，輾轉增長，直到未來，也為諸佛親自授記，也為一切無量菩薩所護念。所以如論中所說：『如果有人聽聞這個法之後，不生怯弱，應當知道這個人，必定繼承佛種，必定為諸佛所授記。』 第二是比類對治，顯示殊勝之門：如果有人，能夠很好地攝受教化三千大千世界中遍滿的眾生，全部沒有剩餘，讓他們都行持十善。或者有眾生在一頓飯的時間內，對於這個甚深法觀察思量。如果比較衡量這兩個人的功德，那麼第一人所得的功德非常微少，譬如芥菜子碎成百分之一的量，這第二人所得的功德非常廣大，譬如粉碎十方。
【English Translation】 English version: They will surely attain Anuttara-samyak-sambodhi (supreme complete enlightenment). Why? If someone can make offerings and show reverence to countless Buddhas, then they will be able to hear the Mahaparinirvana Sutra (Great Nirvana Sutra). Those with meager blessings will not be able to hear it. Therefore, know that being able to hear the Dharma gate of the One Mind, True Reality, and Eternal Abiding recorded in the Zong Jing (Mirror of the Source), is all due to deeply rooted causes from the past, having been present at the Buddha's assemblies. This is a very important matter, not a small connection. If one has not been熏習 (influenced through repeated exposure), how could one encounter it? Furthermore, the Mahaparinirvana Sutra says, the Buddha told Kasyapa Bodhisattva (Bodhisattva Kasyapa): 'Good men and good women, you should always focus your minds on cultivating these two words: the Buddha is eternal.' Kasyapa (Kasyapa), if there are good men and good women who cultivate these two words, you should know that these people follow my path and reach where I reach.' Therefore, those who believe in this Dharma are both ordinary and saintly. Through cultivation and accord, they dwell in the state where the Buddha dwells, and in every action, they walk in the footsteps of the Buddha. The Shih Mo-ho-yen Lun (Commentary on the Mahayana) says, first, it reveals the merit of entering through faith by dispelling doubts: If there are sentient beings who, after hearing this profound, supremely wonderful, and vast Dharma gate of the Mahayana (Great Vehicle), do not doubt, fear, or become timid, nor do they belittle or slander it, but instead generate a determined mind, a steadfast mind, a respectful mind, and a loving mind, then know that these people are true children of the Buddha, who do not sever the Buddha-seed, do not sever the Sangha-seed, and do not sever the Dharma-seed. They constantly and perpetually continue, growing and increasing until the future, and will also be personally prophesied by all the Buddhas and protected and cherished by all the immeasurable Bodhisattvas. Therefore, as the treatise says: 'If a person hears this Dharma and does not become timid, know that this person will surely inherit the Buddha-seed and will certainly be prophesied by all the Buddhas.' Second, it shows the superiority through comparison and counteraction: If someone can skillfully gather and transform all the sentient beings filling the three thousand great thousand worlds, without exception, causing them all to practice the ten good deeds, or if there are sentient beings who, for the duration of a single meal, contemplate and ponder this profound Dharma, then if the merits of these two people are compared and measured, the merit obtained by the first person is extremely small, like a mustard seed broken into one hundred parts, while the merit obtained by the second person is extremely vast, like shattering the ten directions.
世界微塵數量。故如論云。假使有人。能化三千大千世界滿中眾生。令行十善。不如有人於一食頃正思此法。過前功德。不可為喻。第三舉受持功讚揚門者。謂若有人。受持此論。觀察義理。若一日。若一夜。中間。所得功德無量無邊。不可言說。不可思量。若假使十方三世一切諸佛。十方三世一切諸菩薩。以十方世界微塵數舌。各各皆悉於十方世界微塵數之量。不可說劫。讚揚其人所有功德。亦不能盡。所以者何。法身真如之功德。等虛空界。無邊際故。何況凡夫二乘之人。能稱歎之。一日一夜不多。中間受持人。尚所得功德不可思議。何況若二日。若三日。若四日。乃至百日中。受持讀誦。思惟觀察。不可思議。不可說中不可說。故如論云。複次若人受持此論。觀察修行。若一日一夜。所有功德無量無邊。不可得說。假令十方諸佛。各于無量無邊阿僧祇劫。嘆其功德。亦不能盡。何以故。謂法性功德。無有盡故。此人功德。亦復如是。無有邊際。故知信此心宗。成摩訶衍。同三世諸佛之所證。義理何窮。等十方菩薩之所乘。功德無盡。偶斯玄化。慶幸逾深。順佛旨而報佛恩。無先弘法。闡佛日而開佛眼。只在明心。此宗鏡中。若得一句入神。歷劫為種。況正言深奧。總一群經。此一乃無量中一。若染此法。即是圓
【現代漢語翻譯】 現代漢語譯本 世界微塵數量。所以《如論》說：『假使有人，能化三千大千世界滿中眾生，令行十善（十種善業），不如有人於一食頃（很短的時間）正思此法（指《大乘起信論》所闡述的教義）。過前功德，不可為喻。』 第三是舉出受持此論的功德來讚揚此法門。如果有人受持此論，觀察其中的義理，哪怕只是一日一夜，這中間所得的功德也是無量無邊，不可言說，不可思量。假使十方三世一切諸佛，十方三世一切諸菩薩，用十方世界微塵數那麼多的舌頭，各自都在十方世界微塵數之多的量上，用不可說劫的時間，來讚揚這個人所有的功德，也讚揚不完。為什麼呢？因為法身真如（佛的真實不變的本質）的功德，等同於虛空界，沒有邊際。何況凡夫二乘（聲聞、緣覺）之人，能夠稱讚它呢？ 一日一夜的時間雖然不長，但在這中間受持此論的人，尚且所得的功德不可思議，何況如果是兩日、三日、四日，乃至百日之中，受持讀誦，思惟觀察，那功德更是不可思議，不可說中不可說。所以《如論》說：『複次，若人受持此論，觀察修行，若一日一夜，所有功德無量無邊，不可得說。假令十方諸佛，各于無量無邊阿僧祇劫（極長的時間單位），嘆其功德，亦不能盡。何以故？謂法性功德，無有盡故。此人功德，亦復如是，無有邊際。』 所以要知道，信奉此心宗（以心為根本的宗派），成就摩訶衍（大乘佛教），與三世諸佛所證悟的境界相同，其中的義理是無窮無盡的，等同於十方菩薩所修行的道路，功德也是無盡的。偶然遇到這種玄妙的教化，慶幸之情無比深厚。順應佛的旨意來報答佛的恩情，沒有比弘揚佛法更重要的了。闡明佛的智慧之光，開啟眾生的智慧之眼，關鍵就在於明心見性。在這宗鏡（指《大乘起信論》）中，如果能有一句話入神，就能歷劫成為修行的種子。何況正言深奧，總括了眾多經典。這一法門乃是無量法門中的一個。如果沾染此法，就是圓滿的。
【English Translation】 English version The number of dust motes in the world. Therefore, the Shastra says: 'Suppose there is someone who can transform the entire multitude of beings filling the three thousand great thousand worlds, causing them to practice the ten wholesome deeds (ten virtuous actions), it is not as good as someone who, in the space of a single meal (a very short time), correctly contemplates this Dharma (referring to the teachings expounded in the Awakening of Faith in the Mahayana). The merit surpassing the former cannot be compared.' Thirdly, it cites the merit of upholding this treatise to praise this Dharma gate. If someone upholds this treatise, observing its meaning and principles, even for just one day and one night, the merit gained in between is immeasurable and boundless, inexpressible, and inconceivable. Suppose all the Buddhas of the ten directions and three times, and all the Bodhisattvas of the ten directions and three times, each with tongues as numerous as the dust motes in the ten directions, all in quantities as numerous as the dust motes in the ten directions, for inexpressible kalpas (eons), praised all the merits of that person, they still could not exhaust them. Why? Because the merit of the Dharmakaya-Tathata (the true and unchanging essence of the Buddha) is equal to the realm of empty space, without boundaries. How much more so can ordinary people and those of the Two Vehicles (Shravakas and Pratyekabuddhas) praise it? Although one day and one night is not a long time, the merit gained by someone who upholds this treatise in between is inconceivable. How much more so if it is two days, three days, four days, or even a hundred days, upholding, reciting, contemplating, and observing, the merit is even more inconceivable, inexpressible within the inexpressible. Therefore, the Shastra says: 'Furthermore, if someone upholds this treatise, observing and practicing it, even for one day and one night, all the merit is immeasurable and boundless, impossible to describe. Suppose all the Buddhas of the ten directions, each for immeasurable and boundless asamkhya kalpas (extremely long units of time), praised its merit, they still could not exhaust it. Why? Because the merit of the Dharma-nature is inexhaustible. The merit of this person is also like this, without boundaries.' Therefore, know that believing in this Mind School (a school that takes the mind as its foundation), accomplishing Mahayana (Great Vehicle Buddhism), is the same as the realm realized by the Buddhas of the three times, its meaning and principles are inexhaustible, equal to the path practiced by the Bodhisattvas of the ten directions, and its merit is endless. To accidentally encounter this profound transformation is a cause for exceedingly deep rejoicing. To follow the Buddha's will to repay the Buddha's kindness, there is nothing more important than propagating the Dharma. To elucidate the light of the Buddha's wisdom and open the eyes of wisdom of sentient beings, the key lies in seeing one's own mind and nature. In this Mirror of the School (referring to the Awakening of Faith in the Mahayana), if even one sentence enters the spirit, it can become a seed for cultivation throughout kalpas. How much more so when the correct words are profound, encompassing many sutras. This one Dharma gate is one among countless Dharma gates. If one is imbued with this Dharma, it is perfect and complete.
頓之種。可謂甘露入頂。醍醐灌心。耀不二之慧燈。破情根之闇惑。注一味之智水。洗意地之妄塵。能令厚障深遮。若暴風之卷危葉。繁疑積滯。猶赫日之爍輕冰。猶如於諸王中。為金輪之王。于諸照中。為晨旭之照。于諸寶中。為摩尼之寶。于諸華中。為青蓮之華。于諸諦中為真空之門。于諸法中。為涅槃之宅。故金剛三昧經偈云。一味之法印。一乘之所成。能於一切眾生中。為首為師。為明為導。如勝天王般若經云。一切法中。心為上首。大智度論云。三世諸佛。皆以諸法實相為師。祖師云。一切明中。心明為上。法華經偈云。第一之導師。得是無上法。又若未入宗鏡。非唯不得見道。實乃理絕修行。即本立而道生。歸根方究竟。如觀本質。知畫像而非真。若了藏性。見塵境而為妄。故經偈云。非不證真如。而能了諸行。猶如幻事等。似有而非真。是以若得本。即得末。故華嚴經中海會菩薩。用法界微塵以為三昧。又出現品云。此法門。名為如來秘密之處。乃至名演說如來根本實性。不思議究竟法。故先德云。剖微塵之經卷。則唸唸果成。盡眾生之愿門。則塵塵行滿。未悟宗鏡。焉信斯文。若暫信之。功力悉等。不易所習。盡具法門。即塞即通。即邪即正。所以昔人云。遇斯教者。應須自慶。其猶溺巨海而遇芳舟
【現代漢語翻譯】 現代漢語譯本 頓悟的種子，可以稱得上是甘露灌頂，醍醐灌心。它照耀著不二的智慧之燈，破除情愛的根本和迷惑。注入同一味道的智慧之水，洗滌意念之地的虛妄塵埃。能夠使深厚的業障，如同暴風捲走危弱的樹葉；使繁多的疑惑和積聚的停滯，猶如烈日融化輕薄的冰塊。就像在諸王之中，金輪王最為尊貴；在各種光芒之中，晨曦的光芒最為明亮；在各種寶物之中，摩尼寶珠最為珍貴；在各種花朵之中，青蓮花最為清凈；在各種真諦之中，真空之門最為究竟；在各種法門之中，涅槃的居所最為安穩。所以《金剛三昧經》的偈語說：『同一味道的法印，由一乘法所成就，能夠在一切眾生之中，成為首領、成為老師、成為光明、成為引導。』如《勝天王般若經》所說：『一切法中，心為最上。』《大智度論》說：『三世諸佛，都以諸法實相為老師。』祖師說：『一切光明中，心光最為殊勝。』《法華經》的偈語說：『第一的導師，證得了這無上的佛法。』 如果還沒有進入宗鏡（Zongjing，指禪宗的根本），不僅不能見到真理，實際上也斷絕了修行的道路。只有樹立根本，道才能產生；只有迴歸本源，才能達到究竟。如同觀察畫的本質，才知道畫像並非真實；如果瞭解了藏性（Zangxing，指如來藏性），就會發現塵世的境界都是虛妄。所以經書的偈語說：『不是不證悟真如（Zhenru，指事物的真實本性），而是能夠了解各種現象，就像幻術一樣，看似存在卻並非真實。』因此，如果得到了根本，就能得到末節。所以《華嚴經》中的海會菩薩，用盡法界微塵來成就三昧（Sanmei，指禪定）。又《出現品》說：『此法門，名為如來秘密之處，乃至名為演說如來根本實性，不可思議究竟法。』所以前代的賢者說：『剖析微塵般的經卷，那麼唸唸都能成就果報；窮盡眾生的願望之門，那麼塵塵都能圓滿修行。』沒有領悟宗鏡，怎麼能相信這些文字？如果暫時相信它，功德力量完全相等，不必改變所學習的，完全具備各種法門。阻塞就是通達，邪惡就是正道。所以過去的人說：『遇到這種教法的人，應該自我慶幸，就像溺水于大海之中，遇到了芳香的船隻。』
【English Translation】 English version The seed of sudden enlightenment can be described as nectar pouring over the crown of the head, clarified butter irrigating the heart. It illuminates the lamp of non-dual wisdom, shattering the roots of affection and delusion. It infuses the water of singular wisdom, washing away the dust of delusion from the field of consciousness. It can cause profound obstacles and deep veils to be swept away like fragile leaves by a violent storm; and accumulated doubts and stagnant blockages to melt away like thin ice under the scorching sun. It is like the golden wheel king among all kings, the light of dawn among all lights, the Mani jewel among all treasures, the blue lotus among all flowers, the gate of emptiness among all truths, and the abode of Nirvana among all Dharmas. Therefore, the verse in the Vajra Samadhi Sutra says: 'The Dharma seal of one flavor is accomplished by the One Vehicle. It can be the leader, the teacher, the light, and the guide among all beings.' As the Superior King Prajna Sutra says: 'Among all Dharmas, the mind is supreme.' The Mahaprajnaparamita Sastra says: 'The Buddhas of the three times all take the true nature of all Dharmas as their teacher.' The Patriarchs say: 'Among all lights, the light of the mind is supreme.' The verse in the Lotus Sutra says: 'The foremost guide has attained this unsurpassed Dharma.' If one has not yet entered the Zongjing (宗鏡, the fundamental principle of Zen), not only will one not be able to see the truth, but one will actually cut off the path of practice. Only by establishing the root can the path arise; only by returning to the source can one reach ultimate fulfillment. It is like observing the essence of a painting and knowing that the image is not real; if one understands the Zangxing (藏性, the Tathagatagarbha nature), one will see that the realms of dust are illusory. Therefore, the verse in the sutra says: 'It is not that one does not realize Suchness (Zhenru, the true nature of things), but that one is able to understand all phenomena, which are like illusions, seemingly real but not true.' Therefore, if one obtains the root, one obtains the branches. Thus, the Bodhisattvas of the Sea Assembly in the Avatamsaka Sutra use the dust motes of the Dharma realm to accomplish Samadhi (三昧, meditative absorption). Furthermore, the Appearance Chapter says: 'This Dharma gate is called the secret place of the Tathagata, and even the explanation of the fundamental true nature of the Tathagata, the inconceivable ultimate Dharma.' Therefore, the virtuous ones of the past said: 'Those who encounter this teaching should rejoice, like one drowning in a vast ocean who encounters a fragrant boat.'
。墜長空而乘靈鶴矣。
問。凡申弘教。開示化人。應須自行功圓。歷位親證。方酬本願。開方便門。則所利非虛。不違正教。今之所錄。有何證明。
答。此但唯集祖佛菩薩言教。故稱曰錄。設有問答解釋。皆依古德大意。傍贊勸修。述成至教。豈敢輒稱開示。妄有指陳。且夫祖佛正宗。則真唯識性。才有信處。皆可為人。若論修證之門。諸方皆云。功未齊于諸聖。且教中所許。初心菩薩皆可比知。亦許約教而會。先以聞解信入。后以無思契同。若入信門。便登祖位。今集此宗鏡。證驗無邊。應念皆通。寓目咸是。今且現約世間之事。于眾生界中。第一比知。第二現知。第三約教而知。第一比知者。且如即今有漏之身。夜皆有夢。夢中所見好惡境界。憂喜宛然。覺來床上安眠。何曾是實。並是夢中意識思想所為。則可比知。覺時所見之事。皆如夢中無實。夫過去未來現在三世境界。元是第八阿賴耶識親相分。唯本識所變。若現在之境。是明瞭意識分別。若過去未來之境。是獨散暗意識思惟。夢覺之境雖殊。俱不出于意識。則唯心之旨。比況昭然。第二現知者。即是對事分明。不待立。況且如現見青白物時。物本自虛。不言我青我白。皆是眼識見分自性任運分別。與同時明瞭意識。計度分別為青為白。以
【現代漢語翻譯】 現代漢語譯本：他墜落長空，乘著靈鶴離去了。
問：凡是宣揚弘揚教義，開示教化世人，應當自身修行功德圓滿，經歷各個階位的親自證悟，才能酬報本來的誓願，開啟方便之門。這樣所利益的才不是虛假的，不違背正教。現在所記錄的這些，有什麼證明呢？
答：這只不過是彙集了祖師、佛和菩薩的言教，所以稱為『錄』。即使有問答解釋，也都是依據古代大德的要旨，從旁贊助勸勉修行，闡述成就至高的教義。哪裡敢擅自稱作開示，妄加指點陳述呢？而且祖師佛的正宗，就是真唯識性。只要有信心的地方，都可以為人說法。如果論及修證的門徑，各方都說，功德尚未與諸聖人齊等。而且教中所允許的，初發心的菩薩都可以比照得知，也允許依據教義來領會。先通過聽聞理解而信入，然後通過無思無慮而契合相同。如果進入信心的門徑，便登上祖師的地位。現在彙集這部《宗鏡》，證驗無邊，應念皆通，映入眼簾的都是。現在且先用世間的事情來做比喻，在眾生界中，第一是比知，第二是現知，第三是約教而知。第一比知，比如現在這個有漏之身，夜晚都會做夢。夢中所見的好壞境界，憂愁喜樂都宛然如真。醒來時安眠在床上，哪裡有真實的事情呢？都是夢中意識思想所為。由此可以比知，醒來時所見的事情，都像夢中一樣虛幻不實。過去、未來、現在三世的境界，原本是第八阿賴耶識的親相分，唯有本識所變現。現在的境界，是明瞭意識的分別；過去未來的境界，是獨散暗意識的思惟。夢境和覺境雖然不同，但都不超出意識。那麼唯心的宗旨，通過比喻就非常明顯了。第二現知，就是對事情分明，不需要再立比喻。比如現在看見青色或白色的物體時，物體本身是虛空的，不會說『我是青色』或『我是白色』。都是眼識的見分自性任運分別，與同時的明瞭意識，計度分別說這是青色或白色。以
【English Translation】 English version: He fell from the long sky and departed riding a divine crane.
Question: In general, when propagating and promoting the teachings, and enlightening and transforming people, one should first have perfected one's own practice and personally realized each stage, in order to fulfill one's original vows and open the door of expedient means. Only then will the benefits be real and not violate the true teachings. What proof is there for what is recorded here?
Answer: This is merely a collection of the words and teachings of patriarchs, Buddhas, and Bodhisattvas, hence it is called a 'record'. Even if there are questions and answers or explanations, they are all based on the main ideas of the ancient virtuous ones, assisting and encouraging practice from the side, and elaborating on the supreme teachings. How dare we presumptuously call it enlightenment or make reckless indications and statements? Moreover, the true lineage of the patriarchs and Buddhas is the true nature of consciousness-only. Wherever there is faith, one can speak for others. If we discuss the path of practice and realization, all sides say that one's merits have not yet reached the level of the saints. Moreover, what is permitted in the teachings is that even Bodhisattvas of initial resolve can understand by analogy, and it is also permissible to understand according to the teachings. First, enter through hearing and understanding with faith, and then unite and become the same through non-thinking. If one enters the gate of faith, one ascends to the position of a patriarch. Now, this compiled 'Zong Jing' (Mirror of the Sect) has boundless verifications, is universally accessible in every thought, and everything that meets the eye is it. Now, let us first use worldly matters as an analogy. In the realm of sentient beings, the first is knowing by analogy, the second is knowing directly, and the third is knowing according to the teachings. The first, knowing by analogy, is like how our present leaky body has dreams every night. The good and bad realms seen in dreams, the sorrows and joys, are vividly real. When we wake up, we are sleeping peacefully in bed. Where is there anything real? All of it is the doing of the consciousness and thoughts in the dream. From this, we can know by analogy that the things seen when awake are all unreal like in a dream. The realms of the past, future, and present are originally the personal aspect-division of the eighth Alaya consciousness, transformed only by the fundamental consciousness. The present realm is the discrimination of the clear consciousness; the past and future realms are the thinking of the solitary and obscure consciousness. Although the dream realm and the waking realm are different, they do not go beyond consciousness. Then the doctrine of mind-only is very clear through analogy. The second, knowing directly, is being clear about things, without needing to establish analogies. For example, when we see a blue or white object, the object itself is empty and does not say 'I am blue' or 'I am white'. All of it is the seeing-division of the eye consciousness's own nature spontaneously discriminating, together with the simultaneous clear consciousness, measuring and discriminating, saying that this is blue or white. With
意辯為色。以言說為青。皆是意言自妄安置。且如六塵鈍故。體不自立。名不自呼。一色既然。萬法咸爾。皆無自性。悉是意言。故云萬法本閑而人自鬧。是以若有心起時。萬境皆有。若空心起處。萬境皆空。則空不自空。因心故空。有不自有。因心故有。既非空非有。則唯識唯心。若無於心。萬法安寄。又如過去之境。何曾是有。隨念起處。忽然現前。若想不生。境終不現。此皆是眾生日用。可以現知。不待功成。豈假修得。凡有心者。並可證知。故先德云。如大根人。知唯識者。恒觀自心。意言為境。此初觀時。雖未成聖。分知意言。則是菩薩。第三約教而知者。經云。三界唯心。萬法唯識。此是所證本理。能詮正宗。廣在下文。誠證非一。如成實論云。佛說內外中間之言。遂即入定。時有五百羅漢。各釋此言。佛出定后。同問世尊。誰當佛意。佛言。並非我意。又白佛言。既不當佛意。將無得罪。佛言。雖非我意。各順正理。堪為聖教。有福無罪。且如說小乘自證法門。尚順正理。何況純引一乘。唯談佛旨乎。六行法雲。諸大智人。欲學道者。莫問大小。皆依理教。若見權教。雖是佛說。知非實語。即不依從。若見凡人說有理者。雖非佛語。亦即依行。以有智人學佛法者。善解如來。教有權實。依佛實教。宣說
【現代漢語翻譯】 現代漢語譯本： 以『意』（Manas，末那識）來分辨『色』（Rupa，物質現象）。以『言說』（Vak，語言）為『青』（Nila，藍色），這些都是『意言』（意念和語言）自己虛妄地安立的。例如六塵（色、聲、香、味、觸、法）因為遲鈍，其本體不能自己成立，名稱也不能自己呼喚。一個『色』是這樣，萬法（Dharma，一切事物）都是如此。都沒有自性（Svabhava，固有不變的性質），都是意言。所以說『萬法本來空閑，而人自己擾鬧』。因此，如果生起心念，萬境（一切境界）就都存在；如果空心生起，萬境就都空無。那麼，空不是自己空，因為心的緣故才空；有不是自己有，因為心的緣故才有。既然非空非有，那就是唯識（Vijnapti-matrata，唯有識）唯心（Citta-matra，唯有心）。如果沒有心，萬法安放在哪裡呢？又如過去的境界，何曾真實存在過？隨著念頭生起的地方，忽然顯現於眼前。如果不想，境界終究不會顯現。這些都是眾生日常所用，可以當下知曉，不需要等到功夫成就，哪裡需要修才能得到？凡是有心的人，都可以證知。所以先德說：『像大根器的人，知道唯識的道理，經常觀察自己的心，以意言為境界。』這最初觀察的時候，雖然沒有成聖，但能分辨意言，就是菩薩。第三種是依據教義而知。經中說：『三界唯心，萬法唯識。』這是所證的根本道理，能詮釋正宗。詳細的在下文，誠實的證據不止一個。如《成實論》（Tattvasiddhi Shastra）說：佛說『內外中間』之言，隨即入定。當時有五百羅漢，各自解釋這句話。佛出定后，一同問世尊，誰符合佛的本意。佛說：『都不是我的本意。』又問佛：『既然不符合佛的本意，將不會得罪嗎？』佛說：『雖然不是我的本意，但各自順應正理，可以作為聖教，有福沒有罪。』例如說小乘自證的法門，尚且順應正理，何況純粹引用一乘，只談論佛的旨意呢？《六行法》說：『各位大智之人，想要學道的人，不要問大小乘，都依據道理和教義。如果見到權教（方便之教），即使是佛說的，知道不是真實之語，就不依從。如果見到凡人說的話有道理，即使不是佛語，也立即依從。』因為有智慧的人學習佛法，善於理解如來教義有權實之分，依據佛的實教，宣說。
【English Translation】 English version: 'Discriminating 'rupa' (form, material phenomena) is based on 'manas' (mind, the thinking faculty). Considering 'vak' (speech, language) as 'nila' (blue), all these are falsely established by 'manas' and 'vak' themselves. For example, because the six sense objects (rupa, shabda, gandha, rasa, sparsha, dharma - form, sound, smell, taste, touch, and mental objects) are dull, their essence cannot establish itself, and their names cannot call themselves. If one 'rupa' is like this, all 'dharmas' (phenomena, things) are the same. They all lack 'svabhava' (self-nature, inherent existence), and are all 'manas' and 'vak'. Therefore, it is said, 'All dharmas are originally tranquil, but people disturb themselves.' Thus, if a thought arises, all realms exist; if an empty mind arises, all realms are empty. Then, emptiness is not empty by itself; it is empty because of the mind. Existence is not existent by itself; it exists because of the mind. Since it is neither empty nor existent, it is only 'vijnapti-matrata' (consciousness-only) and 'citta-matra' (mind-only). If there is no mind, where can all dharmas reside? Furthermore, how could past realms have ever truly existed? Wherever a thought arises, it suddenly appears before you. If no thought arises, the realm will ultimately not appear. These are all daily uses of sentient beings, which can be known immediately, without waiting for the accomplishment of practice; how could it be obtained through cultivation? All those with a mind can realize this. Therefore, a former virtuous person said: 'Like those with great capacity, knowing the principle of consciousness-only, they constantly observe their own mind, taking 'manas' and 'vak' as the realm.' Although they have not become a sage at this initial stage of observation, being able to discern 'manas' and 'vak' means they are a Bodhisattva. The third is knowing based on teachings. The sutra says: 'The three realms are mind-only, and all dharmas are consciousness-only.' This is the fundamental principle to be realized, and the authentic teaching to explain it. More details are in the following text, and there are many sincere proofs. As the 'Tattvasiddhi Shastra' (Treatise on the Establishment of Truth) says: The Buddha spoke the words 'inside, outside, and in between,' and then entered into samadhi (meditative absorption). At that time, there were five hundred Arhats (enlightened disciples) who each interpreted these words. After the Buddha emerged from samadhi, they all asked the World-Honored One, 'Who is in accordance with the Buddha's intention?' The Buddha said, 'None of them are my intention.' They then asked the Buddha, 'Since they are not in accordance with the Buddha's intention, will they not incur offense?' The Buddha said, 'Although they are not my intention, they each accord with right reason and can serve as sacred teachings, bringing blessings without offense.' For example, even the Dharma gate of self-realization in the Hinayana (Smaller Vehicle) accords with right reason; how much more so when purely quoting the Ekayana (One Vehicle), only discussing the Buddha's intention? The 'Six Practices Dharma' says: 'All wise people who wish to learn the Way should not ask about the Greater or Lesser Vehicle, but should all rely on reason and teachings. If you see expedient teachings, even if they are spoken by the Buddha, knowing they are not true words, do not follow them. If you see ordinary people speaking with reason, even if it is not the Buddha's words, immediately follow them.' Because wise people who study the Buddha's Dharma are skilled at understanding that the Tathagata's (Buddha's) teachings have expedient and ultimate aspects, they rely on the Buddha's ultimate teachings to proclaim them.
道理。則過凡愚謬執權者。是以智人若有所說。人雖是凡。法則同佛。如瓶傳水。寫置余瓶。瓶雖有異。所寫水一。是故凡夫結雖未盡。不妨有解。能說實義。但使解理心數。思量。此初觀理。則異余凡。謂思人空。則是二乘。若觀法空。則是菩薩。故攝論云。初修觀則是凡夫菩薩。以此文證。初學觀者。雖未斷結。即是菩薩。以能解理同大聖故。說則合理。一一可依。寶篋經云。猶如迦陵頻伽鳥王卵中鳥子。其嘴未現。便出迦陵頻伽妙聲。佛法卵中諸菩薩等。未壞我見。未出三界。然能演出佛法妙音。謂空無相無作行音。迦陵頻伽。至孔雀群。終不鳴呼。還至迦陵頻伽鳥中。乃須鳴呼。菩薩若至一切聲聞緣覺眾中。終不演說不可思議諸佛之法。至菩薩眾。爾乃演說。以此文證。凡夫地中。過雖未盡。不妨深解。說有理者。皆可信受。但諸凡夫說有理者。皆是宿習。非今始學。若非宿習。今學至老。唯謂他語。自仍迷理。以迷理故。雖得多言。未解權實。說則乖理。若解理者。不揀尊幼。但求道不求事。依法不依人。如阿濕婆恃。因舍利弗見之求法。即偈答言。我年既幼稚。學日又初淺。豈能宣至真。廣說如來義。舍利弗言。可略說其要。便說偈言。諸法因緣生。是法說因緣。是法因緣盡。大師如是說。舍利弗一聞即
【現代漢語翻譯】 現代漢語譯本： 道理在於，如果超越了凡夫愚昧的錯誤執著，那麼即使是凡人說出真理，也如同佛陀一般。就像從一個瓶子把水倒入另一個瓶子，瓶子雖然不同，但水是一樣的。因此，凡夫雖然煩惱未盡，不妨礙他們理解真理，能夠宣說真實的意義。只要理解了道理，用心思考，這就是初步的觀理，與一般的凡夫不同。如果思維人空，那就是二乘（聲聞、緣覺）；如果觀察法空，那就是菩薩。所以《攝大乘論》說，最初修觀的就是凡夫菩薩。用這段經文可以證明，初學觀行的人，即使沒有斷除煩惱，也是菩薩，因為他們理解的道理與大聖相同。他們所說的話合乎道理，都可以依從。《寶篋經》說，猶如迦陵頻伽鳥王（妙音鳥，象徵佛的妙音）卵中的鳥，嘴巴還沒長出來，就能發出迦陵頻伽的妙音。佛法卵中的菩薩們，雖然沒有破除我見，沒有超出三界，但能演出佛法的妙音，即空、無相、無作的修行之音。迦陵頻伽鳥到了孔雀群中，終究不會鳴叫，只有回到迦陵頻伽鳥群中，才需要鳴叫。菩薩如果到了聲聞緣覺的群體中，終究不會演說不可思議的諸佛之法，只有到了菩薩眾中，才會演說。用這段經文可以證明，在凡夫的地位，即使過失沒有完全消除，不妨礙深刻的理解。所說的話有道理，都可以相信接受。但是，凡夫所說的有道理的話，都是過去世的習氣，不是現在才開始學習的。如果不是過去世的習氣，現在學習到老，也只是鸚鵡學舌，自己仍然迷惑于真理。因為迷惑于真理，即使說了很多話，也不理解權巧和真實。所說的話就違背了道理。如果理解了道理，就不必選擇年長年幼，只要追求真理，不追求世俗之事，依法不依人。例如阿濕婆恃（馬勝比丘），因為舍利弗（智慧第一的佛陀弟子）見到他而向他求法，阿濕婆恃就用偈頌回答說：『我年紀還小，學習的時間也很短淺，怎麼能宣說至真的道理，廣泛地解釋如來的意義呢？』舍利弗說：『可以簡略地說出其中的要點。』阿濕婆恃就說了偈頌：『諸法因緣生，是法說因緣，是法因緣盡，大師如是說。』舍利弗一聽就
【English Translation】 English version: The reason is that if one transcends the erroneous attachments of ordinary foolish people, then even if an ordinary person speaks the truth, it is the same as the Buddha. It's like transferring water from one bottle to another; although the bottles are different, the water is the same. Therefore, even if an ordinary person's afflictions are not exhausted, it does not prevent them from understanding the truth and being able to proclaim the true meaning. As long as one understands the principle and contemplates with the mind, this is the initial contemplation of principle, which is different from ordinary people. If one contemplates the emptiness of persons, that is the Two Vehicles (Śrāvaka and Pratyekabuddha); if one observes the emptiness of dharmas, that is a Bodhisattva. Therefore, the Mahāyānasaṃgraha says that the one who initially cultivates contemplation is an ordinary Bodhisattva. This passage proves that the one who initially learns contemplation, even if they have not cut off afflictions, is a Bodhisattva because their understanding of the principle is the same as the Great Sage. What they say is in accordance with reason and can be relied upon. The Ratnakūṭa Sūtra says, 'It is like a Kalaviṅka (bird with a beautiful voice, symbolizing the Buddha's beautiful voice) bird in an egg; its beak has not yet appeared, but it can emit the wonderful sound of a Kalaviṅka. Bodhisattvas in the egg of the Dharma, although they have not destroyed the view of self and have not transcended the Three Realms, can still perform the wonderful sound of the Dharma, which is the sound of practice of emptiness, signlessness, and non-action. When the Kalaviṅka bird goes to a flock of peacocks, it will not sing; it will only sing when it returns to the flock of Kalaviṅka birds. If a Bodhisattva goes to a gathering of Śrāvakas and Pratyekabuddhas, they will not expound the inconceivable Dharma of the Buddhas; they will only expound it when they are among a gathering of Bodhisattvas.' This passage proves that in the position of an ordinary person, even if faults are not completely eliminated, it does not prevent deep understanding. What is said with reason can be believed and accepted. However, the reasonable words spoken by ordinary people are all due to past habits, not something learned for the first time in this life. If it were not for past habits, even if one studied until old age, one would only be repeating others' words, still confused about the principle. Because of confusion about the principle, even if one speaks many words, one does not understand the expedient and the real. What is said then goes against reason. If one understands the principle, one does not need to choose between the old and the young; one should only seek the truth, not worldly matters, rely on the Dharma, not on people. For example, Aśvajit (one of the first five disciples of the Buddha), because Śāriputra (the Buddha's disciple foremost in wisdom) saw him and sought the Dharma from him, Aśvajit answered with a verse: 'I am young in age and my learning is shallow; how can I proclaim the ultimate truth and extensively explain the meaning of the Tathāgata?' Śāriputra said, 'Can you briefly state the essentials?' Aśvajit then spoke the verse: 'All dharmas arise from causes and conditions; the Tathāgata speaks of these causes and conditions; and the cessation of these causes and conditions is what the Great Master teaches.' Upon hearing this, Śāriputra immediately
獲初果。轉教目連。再說得道。以此證知。智人求法。唯重他德。不恥下就。不同凡愚我慢自高。雖知他勝。恥不肯學。凡夫無始不能入道。多皆由此不能求法。故諸愚人。迷實教者。未能自悟。唯應訪德。以迷理者。雖有世智。若無勝友。常迷道故。如勝天王般若經云。如生盲人不能見色。如是煩惱盲諸眾生。不能見法。如人有眼。無外光明。不能見色。行人如是。雖有智慧。無善知識。不能見法。以此證知。人雖有智。未能自悟。要須良友。故付法藏經云。善知識者。即是得道全分因緣。佛自勸人。逐善知識。不合守愚。一生虛過。是故諸佛有遺旨。但令依法不依人。依義不依語。菩薩尚變身作畜生。為人說法。顯此奇異。令聞者信受。皆令悟道。入平等法。豈令心生高下耶。故華嚴演義。難云。此旨微密。極位方知。何以凡情。輒窺大教。釋云。依憑教理。聖教許故。涅槃經云。具縛凡夫。能知如來秘密之藏。毗盧遮那品頌云。如因日光照。還見於日輪。以佛智慧光。見佛所行道。即因佛教能了教也。今宗鏡中。始終引佛智慧之教光。顯佛所行之道跡。若深信者。則是以眾生之心光。見眾生之行跡。若難云。凡夫不合知者。斯乃邪見不信人耳。故大集經云。若有人言。我異佛異。當知是人。即魔弟子。又云。了
【現代漢語翻譯】 現代漢語譯本 獲得初果（Sotapanna，須陀洹果）。轉而教化目連（Maudgalyayana，佛陀十大弟子之一）。再次使他得道。由此可以證明，有智慧的人尋求佛法，只看重對方的德行，不以向不如自己的人學習為恥。這與凡夫愚昧、我慢自高自大不同，即使知道別人比自己強，也恥于學習。凡夫因為無始以來的愚昧而不能入道，大多是因為這個原因而不能尋求佛法。所以那些愚昧的人，迷惑于虛假的教義，不能自己覺悟，只能拜訪有德行的人。因為迷惑于真理的人，即使有世俗的智慧，如果沒有好的朋友（善知識），也常常會迷惑于正道。如同《勝天王般若經》所說：『如同天生的盲人不能看見顏色，同樣被煩惱矇蔽的眾生，不能看見佛法。如同人有眼睛，卻沒有外面的光明，不能看見顏色，修行人也是這樣，即使有智慧，沒有善知識，也不能看見佛法。』由此可以證明，人即使有智慧，也不能自己覺悟，一定要有良師益友。《付法藏經》說：『善知識，就是得道全部因緣。』佛陀親自勸人，追隨善知識，不要固守愚昧，一生虛度。所以諸佛有遺訓，只應依法不依人，依義不依語。菩薩尚且會變身作畜生，為人說法，顯現這種奇異，讓聽聞者信受，都讓他們覺悟，進入平等之法，哪裡會讓人心生高下之分呢？所以《華嚴演義》中，有人提出疑問：『這個宗旨非常微妙隱秘，只有極高地位的人才能知道，為什麼凡夫俗情，竟然敢窺探偉大的佛教？』解釋說：『依憑佛教的教理，聖教允許這樣做。』《涅槃經》說：『具縛凡夫，也能知道如來秘密的寶藏。』《毗盧遮那品》的頌詞說：『如同因為陽光的照耀，反而能看見太陽的輪廓，用佛陀的智慧之光，看見佛陀所行之道。』就是因為佛教的教義才能瞭解佛教。現在《宗鏡錄》中，始終引用佛陀智慧的教光，顯現佛陀所行之道跡。如果深信不疑的人，就是以眾生的心光，看見眾生的行跡。如果有人質疑說：『凡夫不應該知道這些。』這就是邪見不信的人。《大集經》說：『如果有人說，我與佛不同，當知這個人，就是魔的弟子。』又說：『了
【English Translation】 English version Having attained the first fruit (Sotapanna, stream-enterer). He then taught Maudgalyayana (one of the Buddha's ten great disciples), leading him to enlightenment again. This proves that wise people seeking the Dharma value the virtue of others and are not ashamed to learn from those they deem inferior. This is different from the foolish and arrogant, who, even knowing others are superior, are ashamed to learn from them. Ordinary people, due to beginningless ignorance, cannot enter the path, and this is often why they cannot seek the Dharma. Therefore, those foolish people, deluded by false teachings, cannot awaken themselves and should only visit those with virtue. Because those deluded by the truth, even with worldly wisdom, will always be lost on the path without good friends (Kalyanamitra, spiritual friends). As the Surasinha Raja Prajna Sutra says: 'Just as a blind person cannot see colors, so too, beings blinded by afflictions cannot see the Dharma. Just as a person with eyes cannot see colors without external light, so too, practitioners, even with wisdom, cannot see the Dharma without good teachers.' This proves that even with wisdom, one cannot awaken oneself and needs good friends. The Fu Fa Zang Jing (Record of the Transmission of the Dharma) says: 'A good teacher is the complete cause and condition for attaining the path.' The Buddha himself advises people to follow good teachers and not to remain foolish, wasting their lives. Therefore, the Buddhas have a final instruction: rely on the Dharma, not on the person; rely on the meaning, not on the words. Bodhisattvas even transform into animals to teach people, displaying this wonder to inspire faith and lead them to enlightenment, entering the Dharma of equality. How could they create a sense of superiority or inferiority? Therefore, in the Hua Yan Yan Yi (Commentary on the Avatamsaka Sutra), a question is raised: 'This principle is subtle and hidden, only those of the highest position can know it. Why would ordinary people dare to peek into the great teachings?' The explanation is: 'Relying on the teachings of Buddhism, the sacred teachings allow it.' The Nirvana Sutra says: 'Ordinary people bound by afflictions can also know the secret treasures of the Tathagata.' The verse in the Vairochana Chapter says: 'Just as one can see the outline of the sun because of the sunlight, one can see the path walked by the Buddha with the light of the Buddha's wisdom.' That is, one can understand the teachings because of the teachings of Buddhism. Now, in the Zong Jing Lu (Record of the Source Mirror), the light of the Buddha's wisdom is constantly cited to reveal the path walked by the Buddha. Those who deeply believe are seeing the traces of beings with the light of their own minds. If someone questions, 'Ordinary people should not know these things,' that is a heretical and unbelieving person. The Mahasamghata Sutra says: 'If someone says, 'I am different from the Buddha,' know that this person is a disciple of Mara.' It also says: 'Understood'
了見者。知一切法無二相也。又云。觀諸法等。名之為佛。所以學人問忠國師云。如來說般若。即非般若。是名般若。既儘是非。云何是般若。答。能見非名者是般若。問。佛亦如是說。答。古今不異。得則千佛等心。萬聖同轍。
問。諸佛方便教門。皆依眾生根起。根性不等。法乃塵沙。三十七品助道之門。五十二位修行之路。云何唯立一心以為宗鏡。
答。此一心法。理事圓備。是大悲父。般若母。法寶藏。萬行原。以一切法界。十方諸佛。諸大菩薩。緣覺聲聞。一切眾生皆同此心。諸佛已覺。眾生不知。今為未知者。方便直指。以本具故不虛。以應得故非謬。故華嚴經頌云。譬如世間人。聞有寶藏處。以其可得故。心生大歡喜。寶藏處者。即眾生心。才入信門。自然顯現。方悟從來具足。豈假功成。始知本性無差。非因行得。可謂最靈之物。至道之原。絕妙之門。精實之義。為凡聖根本。作迷悟元由。如萬物得地而發生。萬行證理而成就。諸門競入。眾德攸歸。作千聖趣道之基。為諸佛出世之眼。是以若了自心。頓成佛慧。可謂會百川為一濕。摶眾塵為一丸。融镮釧為一金。變酥酪為一味。如華嚴經頌云。不能了自心。焉能知佛慧。阿差末經云。但正自心。不尚餘學。禪要經云。內照開解。即大乘
【現代漢語翻譯】 現代漢語譯本： 了見者，知曉一切法沒有二元對立的相狀。又說：『觀察諸法平等，名為佛。』所以學人問忠國師說：『如來說般若（prajna，智慧），即非般若，是名般若。既然窮盡了是非，什麼是般若？』回答：『能見到非名相者就是般若。』問：『佛也是這樣說的嗎？』答：『古今沒有差異。得道則千佛之心相同，萬聖所循的道路一致。』
問：諸佛方便教化之門，都依據眾生的根器而起。根性不同，法門就如塵沙般眾多。有三十七品助道之門，五十二位修行之路，為何只立一心作為宗鏡？
答：這一心之法，事理圓滿具備，是大悲之父，般若之母，法寶之藏，萬行之源。因為一切法界，十方諸佛，諸大菩薩，緣覺（pratyekabuddha）聲聞（sravaka），一切眾生都同此心。諸佛已經覺悟，眾生卻不知道。現在為未知者，方便直接指明。因為本來就具備所以不虛妄，因為應當得到所以不是謬誤。所以《華嚴經》偈頌說：『譬如世間人，聞有寶藏處，以其可得故，心生大歡喜。』寶藏處，就是眾生心。才進入信門，自然顯現。方才領悟從來就已具足，哪裡需要依靠功行才能成就？才知道本性沒有差別，不是因為修行才得到的。可以說是最靈妙的事物，至高之道的根源，絕妙的門徑，精確實在的意義，是凡夫和聖人的根本，是迷惑和覺悟的根由。如萬物得到土地而發生，萬行證得真理而成就。各種法門競相進入，各種功德都歸向於它。作為千聖趣向道的根基，作為諸佛出世的眼睛。因此，如果了悟自心，就能頓然成就佛的智慧。可以說是匯百川為一濕，摶眾塵為一丸，融镮釧為一金，變酥酪為一味。如《華嚴經》偈頌說：『不能了自心，焉能知佛慧？』《阿差末經》說：『但正自心，不尚餘學。』《禪要經》說：『內照開解，即大乘（Mahayana）。』
【English Translation】 English version: The one who sees clearly knows that all dharmas (phenomena) are without dualistic appearances. It is also said: 'Observing all dharmas as equal is called Buddha.' Therefore, a student asked National Teacher Zhong: 'The Tathagata (Thus Come One) speaks of prajna (wisdom), which is not prajna, but is named prajna. Since right and wrong are exhausted, what is prajna?' The answer: 'The one who can see what is beyond names is prajna.' Question: 'Does the Buddha also say this?' Answer: 'The past and present are not different. Attaining it means the minds of a thousand Buddhas are the same, and the paths followed by ten thousand sages are identical.'
Question: The expedient teachings of all Buddhas arise according to the faculties of sentient beings. Since the faculties are unequal, the teachings are as numerous as dust particles. There are the thirty-seven factors of enlightenment and the fifty-two stages of the path of cultivation. Why establish only the One Mind as the Mirror of the Teaching?
Answer: This One Mind Dharma is complete in both principle and phenomena. It is the Father of Great Compassion, the Mother of Prajna, the Treasury of the Dharma, and the Source of Myriad Practices. Because all realms of Dharma, the Buddhas of the ten directions, all great Bodhisattvas, Pratyekabuddhas (Solitary Buddhas), Sravakas (Hearers), and all sentient beings share this same mind. The Buddhas are already enlightened, but sentient beings do not know. Now, for those who do not know, it is expediently and directly pointed out. Because it is inherently possessed, it is not false; because it should be attained, it is not erroneous. Therefore, the verse in the Avatamsaka Sutra (Flower Garland Sutra) says: 'It is like a person in the world who hears of a place where there is a treasure. Because it can be obtained, great joy arises in the mind.' The place of the treasure is the mind of sentient beings. As soon as one enters the gate of faith, it naturally appears. Then one realizes that it has always been complete; how could it depend on accomplishment? One then knows that the inherent nature is without difference and is not obtained through practice. It can be called the most spiritual thing, the origin of the ultimate path, the most wonderful gate, and the most essential meaning. It is the root of ordinary beings and sages, and the origin of delusion and enlightenment. It is like the myriad things that grow when they obtain the earth, and the myriad practices that are accomplished when they realize the truth. All gates compete to enter, and all virtues return to it. It serves as the foundation for the thousand sages to approach the path and as the eye through which all Buddhas appear in the world. Therefore, if one understands one's own mind, one will instantly attain the wisdom of the Buddha. It can be said to be like gathering a hundred rivers into one wetness, kneading many dust particles into one ball, melting bracelets into one gold, and transforming ghee and cheese into one flavor. As the verse in the Avatamsaka Sutra says: 'If one cannot understand one's own mind, how can one know the wisdom of the Buddha?' The Achama Sutra says: 'Only correct your own mind; do not value other studies.' The Chan Essentials Sutra says: 'Inner illumination and understanding is the Great Vehicle (Mahayana).'
門。見自心性。謂之曰照。眾聖所游。謂之曰門。入楞伽經偈云。心具於法藏。離無我見垢。世尊說諸行。內心所知法。月燈三昧經偈云。若有受持是一法。能順菩薩正修行。因此一法功德故。速得成於無上道。勝鬘經云。世尊。我見攝受正法。有斯大力。如來以此為眼。為法根本。為引導法。為通達法。釋曰。所言正法者。即第一義心也。心外妄計。理外別求皆墮邊邪。迷於正見。所以得為如來正眼。攝盡十方之際。照窮法界之邊。總歸一心。是名攝受正法。起信論云。複次真如自體相者。一切凡夫。聲聞緣覺。菩薩諸佛。無有增減。非前際生。非后際滅。常恒究竟。從無始來。本性具足一切功德。謂大智慧光明義。遍照法界義。如實了知義。本性清凈心義。常樂我凈義。寂靜不變自在義。如是等過恒沙數。非同非異。不思議佛法。無有斷絕。依此義故。名如來藏。亦名法身。
問。上說真如離一切相。云何今說具足一切功德相。
答。雖實具有一切功德。然無差別相。彼一切法。皆同一味一真。離分別相。無二性故。以依業識等生滅相。而立彼一切差別之相。此云何立。以一切法。本來唯心。實無分別。以不覺故。分別心起。見有境界。名為無明。心性本凈。無明不起。即于真如。立大智慧光明義。
【現代漢語翻譯】 現代漢語譯本 『門』。見自心性，稱之為『照』。眾聖遊歷之所，稱之為『門』。《入楞伽經》的偈語說：『心具足一切法藏，遠離無我之見的污垢。世尊宣說諸行，是內心所了知的法。』《月燈三昧經》的偈語說：『若有人受持這一法，能順應菩薩的正修行。因此一法的功德，能迅速成就無上道。』《勝鬘經》說：『世尊，我見攝受正法，有如此大的力量。如來以此為眼，為法的根本，為引導法，為通達法。』 解釋說：所說的『正法』，就是第一義心。心外妄自計度，真理之外另行尋求，都會墮入邊見邪道，迷惑于正確的見解。所以它能成為如來的正眼，攝盡十方世界，照遍法界邊際，總歸於一心，這叫做攝受正法。《起信論》說：『其次，真如自體相，對於一切凡夫、聲聞、緣覺、菩薩、諸佛，都沒有增減。不是從前際產生，也不是在後際滅亡，常恒究竟。從無始以來，本性具足一切功德，即大智慧光明之義，遍照法界之義，如實了知之義，本性清凈心之義，常樂我凈之義，寂靜不變自在之義，像這樣超過恒河沙數的功德，非同非異，不可思議的佛法，沒有斷絕。依據這個意義，稱為如來藏（Tathagatagarbha），也稱為法身（Dharmakaya）。』 問：上面說真如（Tathata）遠離一切相，為什麼現在又說具足一切功德相？ 答：雖然實際上具有一切功德，但沒有差別相。所有這些法，都是同一味道，同一真如，遠離分別相，沒有二元性。因為依賴業識等生滅相，才建立那些差別之相。這是如何建立的呢？因為一切法，本來唯心，實際上沒有分別。因為不覺悟的緣故，分別心生起，見到有境界，這叫做無明（Avidya）。心性本來清凈，無明不生起，就在真如上，建立大智慧光明之義。
【English Translation】 English version 『Gate』. Seeing one's own mind-nature is called 『illumination』. The place where all the sages roam is called 『gate』. The verse in the Laṅkāvatāra Sūtra says: 『The mind possesses all the Dharma treasures, and is free from the defilement of the view of no-self. The World-Honored One speaks of all actions as the Dharma known by the inner mind.』 The verse in the Candrapradīpa Samādhi Sūtra says: 『If someone receives and upholds this one Dharma, they can accord with the Bodhisattva's correct practice. Because of the merit of this one Dharma, they can quickly attain the unsurpassed path.』 The Śrīmālādevī Siṃhanāda Sūtra says: 『World-Honored One, I see that embracing the Correct Dharma has such great power. The Tathāgata (如來) uses this as the eye, as the root of the Dharma, as the guiding Dharma, and as the Dharma of thorough understanding.』 The explanation says: The 『Correct Dharma』 that is spoken of is the heart of the first principle. Reckless speculation outside the mind, and seeking separately outside of truth, will all fall into biased and deviant paths, and be deluded about the correct view. Therefore, it can become the Tathāgata's correct eye, encompassing all of the ten directions, illuminating the edges of the Dharma realm, and returning entirely to one mind. This is called embracing the Correct Dharma. The Awakening of Faith in the Mahayana says: 『Furthermore, the characteristic of the self-nature of Suchness (真如), for all ordinary beings, Śrāvakas (聲聞), Pratyekabuddhas (緣覺), Bodhisattvas (菩薩), and Buddhas (佛), there is no increase or decrease. It is not born from the prior limit, nor does it perish in the posterior limit, it is constant and ultimate. From beginningless time, the original nature is complete with all merits, namely the meaning of great wisdom and light, the meaning of universally illuminating the Dharma realm, the meaning of truly knowing, the meaning of the original nature of pure mind, the meaning of permanence, bliss, self, and purity, the meaning of stillness, immutability, and freedom, and so on, more than countless sands of the Ganges. Neither the same nor different, inconceivable Buddha-Dharma, without interruption. Based on this meaning, it is called the Tathāgatagarbha (如來藏), also called the Dharmakaya (法身).』 Question: Above, it says that Tathata (真如) is apart from all characteristics, how can it now be said to be complete with all meritorious characteristics? Answer: Although it actually possesses all merits, it has no differentiating characteristics. All these Dharmas are of the same flavor, the same Suchness, apart from differentiating characteristics, without duality. Because of relying on the arising and ceasing characteristics of karmic consciousness and so on, those differentiating characteristics are established. How is this established? Because all Dharmas are originally only mind, and in reality there is no differentiation. Because of non-awakening, the differentiating mind arises, and seeing that there are realms is called Avidya (無明). The nature of mind is originally pure, and Avidya does not arise, and on Suchness, the meaning of great wisdom and light is established.
若心生見境。則有不見之相。心性無見。則無不見。即于真如。立遍照法界義。若心有動。則非真了知。非本性清凈。非常樂我凈。非寂靜。是變異。不自在。由是具起過於恒沙虛妄雜染。以心性無動故。即立真實了知義。乃至過於恒沙清凈功德相義。若心有起。見有餘境可分別求。則于內法有所不足。以無邊功德。即一心自性。不見有餘法而可更求。是故滿足過於恒沙非一非異不可思議諸佛之法。無有斷絕。故說真如名如來藏。亦複名為如來法身。然此一心。非同凡夫。妄認緣慮能推之心。決定執在色身之內。今遍十方世界。皆是妙明真心。如入法界品云。華藏世界海中。無問若山若河。大地虛空。草木叢林。塵毛等處。無不咸稱真法界。具無邊德。故先德云。元亨利貞。干之德也。始於一氣。常樂我凈。佛之德也。本乎一心。專一氣而致柔。修一心而成道。心也者。沖虛粹妙。炳煥靈明。無去無來。冥通三際。非中非外。朗徹十方。不滅不生。豈四山之可害。離性離相。奚五色之能盲。處生死流。驪珠獨耀于滄海。踞涅槃岸。桂輪孤朗于碧天。大矣哉。萬法資始也。萬法虛偽。緣會而生。生法本無。一切唯識。識如幻夢。但是一心。心寂而知。目之圓覺。彌滿清凈。中不容他。故德用無邊。皆同一性。性起為相。
【現代漢語翻譯】 現代漢語譯本： 若心中生起對境的執著，就會有不能完全看見實相的侷限。心性本身沒有固定的見解，反而能夠無所不見。這就是在真如（Tathata，事物的真實如是之狀態）的基礎上，建立遍照法界（Dharmadhatu，宇宙萬有）的意義。如果心有動搖，就不是真正的了知，也不是本性清凈，不是常、樂、我、凈，不是寂靜，而是變異和不自在。因此，會產生超過恒河沙數般的虛妄雜染。因為心性沒有動搖，所以才能建立真實了知的意義，乃至超過恒河沙數般的清凈功德相的意義。 如果心有所起，認為還有其他的境界可以分別尋求，那麼對於內在的佛法就會感到不足。因為無邊的功德，就是一心自性，不會認為還有其他法可以再去尋求。所以，能夠滿足超過恒河沙數般非一非異、不可思議的諸佛之法，沒有斷絕。因此，說真如名為如來藏（Tathagatagarbha，如來之胎藏），也稱為如來法身（Dharmakaya，法性之身）。 然而，這一心，不同於凡夫妄認緣慮、能夠推測的心，並執著地認為它在色身之內。現在，遍佈十方世界，都是妙明真心。如同《入法界品》所說，華藏世界海（Avatamsaka，華嚴世界海）中，無論是山、河、大地、虛空、草木叢林、塵毛等處，無不都在宣稱真法界，具備無邊的功德。所以，先德說，『元亨利貞』是乾（天）的德性，始於一氣；『常樂我凈』是佛的德性，本於一心。專一氣而致柔，修一心而成道。心啊，沖虛粹妙，炳煥靈明，無去無來，冥通三際，非中非外，朗徹十方，不滅不生，豈是四山可以阻礙，離性離相，哪裡是五色可以矇蔽。處於生死流轉中，驪珠（珍貴的寶珠）獨自在滄海中閃耀；踞于涅槃（Nirvana，寂滅）之岸，桂輪（月亮）孤零零地照亮碧空。偉大啊！萬法由此開始。萬法虛偽，因緣和合而生。生法本無，一切唯識。識如幻夢，但都是一心。心寂靜而知，稱之為圓覺（perfect enlightenment）。彌滿清凈，不容納其他。所以德用無邊，都同一自性。自性生起為相。
【English Translation】 English version: If the mind gives rise to attachment to perceived objects, then there will be a limitation in seeing the complete reality. The nature of mind itself has no fixed views; instead, it is capable of seeing everything. This is the meaning of establishing the all-illuminating Dharmadhatu (universe of all phenomena) on the basis of Tathata (suchness, the true state of things). If the mind is agitated, then it is not true knowing, nor is it pure in its original nature, not permanent, blissful, self, and pure, not tranquil, but rather changing and unfree. Therefore, it gives rise to false defilements exceeding the sands of the Ganges River. Because the nature of mind is without agitation, the meaning of true knowing is established, even to the meaning of pure meritorious qualities exceeding the sands of the Ganges River. If the mind arises and sees that there are other realms that can be sought through discrimination, then one will feel insufficient in regard to the inner Dharma. Because boundless merit is the very nature of the one mind, one will not think that there are other dharmas that can be sought. Therefore, it is able to fulfill the laws of all Buddhas, which are non-dual, inconceivable, and exceeding the sands of the Ganges River, without interruption. Therefore, it is said that Tathata is called the Tathagatagarbha (womb of the Tathagata), and it is also called the Dharmakaya (body of the Dharma). However, this one mind is different from the mind of ordinary people, who falsely recognize the mind that speculates and deliberates, and stubbornly believe that it is within the physical body. Now, the entire ten directions of the world are all the wonderfully bright true mind. As stated in the 'Entering the Dharma Realm' chapter, in the Avatamsaka (Flower Garland) world sea, whether it be mountains, rivers, the great earth, empty space, grasses, forests, dust motes, etc., all proclaim the true Dharma realm and possess boundless merit. Therefore, the ancient sages said, 'Origination, flourishing, benefit, and firmness' are the virtues of Qian (Heaven), beginning with one Qi (vital energy); 'permanence, bliss, self, and purity' are the virtues of the Buddha, based on one mind. Focus on one Qi to achieve gentleness, cultivate one mind to attain the Way. The mind is empty, pure, subtle, bright, and spiritually intelligent, without coming or going, mysteriously connecting the three times, neither inside nor outside, clearly illuminating the ten directions, without ceasing or arising. How can the four mountains obstruct it? Free from nature and form, how can the five colors blind it? In the stream of birth and death, the precious pearl shines alone in the vast sea; seated on the shore of Nirvana (extinction), the moon shines alone in the blue sky. Great indeed! All dharmas originate from it. All dharmas are false, arising from the aggregation of conditions. The nature of arising dharmas is originally empty; everything is only consciousness. Consciousness is like a dream, but it is all one mind. The mind is still and knowing, called perfect enlightenment. Completely pure, it does not tolerate anything else. Therefore, its virtuous function is boundless, all of the same nature. Nature arises as form.
境智歷然。相得性融。身心廓爾。方之海印。越彼太虛。恢恢焉。晃晃焉。迥出思議之表也。又先德云。如來藏者。即一心之異名。何謂一心。謂真妄染凈一切諸法無二之性。故名為一。此無二處。諸法中實。不同虛空。性自神解。故名為心。是以若於外別求。從他妄學者。猶如鉆冰覓火。壓沙出油。以冰砂非油火之正因。欲求濟用。徒勞功力。又若但修漸行。空住權乘。則似畫無膠。如壞未鍛。以壞畫非堅牢之器。欲求究竟。無有是處。若能諦了自心。不妄外求者。如從木出火。從麻出油。不壞正因。速得成辦。又如畫得膠。如壞經火。堪成器用。事不唐捐。凡有施為。悉皆究竟。若未信入。取捨萬端。隨境生迷。為法所害。不觀空以遣累。但取空而廢善。不達有以興慈。但著有而起罪。皆為不了空有一心。致茲得失。若入宗鏡。才發心時。非唯行成。理即頓具。便同古佛。一際無差。如大涅槃經云。拘尸那城。有旃陀羅。名曰歡喜。佛記是人。由一發心。當於此界千佛數中。速成無上正真之道。法華玄義云。心法者。前所明法。豈得異心。但眾生法太廣。佛法太高。于初學為難。然心佛及眾生。是三無別者。但自觀己心則為易。涅槃經云。一切眾生。具足三定。上定者。謂佛性也。能觀心性。名為上定。上能兼下
。即攝得眾生法也。華嚴經云。游心法界如虛空。則知諸佛之境界。法界即中也。虛空即空也。心佛即假也。三種即佛境界也。是為觀心。仍具佛法。又游心法界者。觀根塵相對。一念心起。於十界中。必屬一界。若屬一界。即具百界千法。於一念中。悉皆備足。此心幻師。於一日夜。常造種種眾生。種種五陰。種種國土。所謂地獄界。假實國土。乃至佛界。假實國土。行人當自選擇。何道可從。又如虛空者。觀心自生心。不須藉緣。有心。心無生力。心無生力。緣亦無生。心緣名無。合云何有。合尚叵得。離則不生。尚無一生。況有百界千法耶。以心空故。從心所生。一切皆空。此空亦空。若空。非空。點空。設假。假亦非假。無假無空。畢竟清凈。豈止三觀。萬行。乃至十方虛空。尚從心變。豈況空中所生物像。如首楞嚴經頌云。空生大覺中。如海一漚發。所以華嚴疏云。空有二法。俱稱真之理。則有與空皆性空也。鈔釋云。空有稱真之理者。此空是外空。若以理空對外空。外空離法。是斷滅空。理空即名為真空。若以外空亦心現。亦由對色。滅色方顯。則此斷空。從緣無性。即性空也。故十八空中明大者。謂十方空。即十方虛空。亦是性空矣。所以千聖付囑。難遇機緣。若對上根。豁然可驗。如寒山子詩云。自
【現代漢語翻譯】 現代漢語譯本： 這就是攝取眾生之法。《華嚴經》說：『游心法界如虛空，則知諸佛之境界。』法界就是中，虛空就是空，心佛就是假。這三種就是佛的境界，這就是觀心，仍然具備佛法。又說游心法界，是觀察根塵相對，一念心生起，在十界之中，必定屬於一界。如果屬於一界，就具備百界千法，在一念之中，全部都具備。這個心就像幻術師，在一日一夜中，常常創造種種眾生，種種五陰，種種國土，所謂地獄界（假想和真實的國土），乃至佛界（假想和真實的國土）。修行人應當自己選擇，什麼道可以遵循。又如虛空，是觀察心自己生心，不需要憑藉外緣。有心，心沒有生起的力量；心沒有生起的力量，外緣也沒有生起的力量。心和緣的名字都是沒有，合在一起怎麼會有呢？合在一起尚且不可能，離開就不能生起，尚且沒有一生，何況有百界千法呢？因為心是空性的，所以從心所生的一切都是空性的。這個空也是空性的，如果空，非空，點空，假設為假，假也不是假。沒有假也沒有空，畢竟是清凈的。豈止是三觀，萬行，乃至十方虛空，尚且是從心變現出來的，何況空中所生的物像呢？如《首楞嚴經》的偈頌說：『空生大覺中，如海一漚發。』所以《華嚴疏》說：『空有二法，都稱為真如之理。』那麼有和空都是性空。《鈔釋》解釋說：『空有稱真之理，這個空是外空，如果用理空對外空，外空離開了法，是斷滅空，理空就叫做真空。如果以外空也是心所顯現的，也是因為對色，滅了色才顯現出來，那麼這個斷空，從緣而沒有自性，就是性空。』所以十八空中說明大的是，十方空，就是十方虛空，也是性空啊。所以千聖付囑，難以遇到的機緣。如果對上根之人，豁然開朗是可以驗證的，如寒山子的詩說：『自……』
【English Translation】 English version: This is how to gather all sentient beings. The Avatamsaka Sutra says, 'Wandering the mind in the Dharma Realm like empty space, one then knows the realm of all Buddhas.' The Dharma Realm (Dharmadhatu) is the Middle Way, empty space is emptiness, and the mind-Buddha is provisionality. These three are the realm of the Buddha. This is contemplating the mind, which still possesses the Buddha Dharma. Furthermore, 'wandering the mind in the Dharma Realm' means observing the interaction of the sense bases (roots) and sense objects (dusts). When a single thought arises, it must belong to one of the Ten Realms. If it belongs to one realm, it possesses the Hundred Realms and Thousand Dharmas, fully complete within a single thought. This mind is like a magician, constantly creating various sentient beings, various five aggregates (skandhas), and various lands day and night, such as the hell realm (both illusory and real lands), and even the Buddha realm (both illusory and real lands). Practitioners should choose for themselves which path to follow. Furthermore, like empty space, observe the mind generating itself, not needing to rely on external conditions. If there is a mind, the mind has no power to generate; if the mind has no power to generate, then conditions also have no power to generate. The names of mind and conditions are non-existent. How can they exist together? Even existing together is impossible; apart, they cannot arise. There is not even a single arising, let alone a hundred realms and a thousand dharmas. Because the mind is empty, everything that arises from the mind is empty. This emptiness is also empty. If it is empty, non-empty, pointing to emptiness, provisionally establishing a false existence, then the false is also not false. Without false or empty, it is ultimately pure. It is not just the Three Contemplations, the myriad practices, and even the ten directions of empty space that are transformed from the mind. How much more so are the objects and images that arise within empty space? As the Surangama Sutra says in its verse, 'Emptiness arises within the Great Enlightenment, like a bubble arising in the ocean.' Therefore, the Avatamsaka Commentary says, 'Emptiness and existence, both are called the principle of Suchness.' Then existence and emptiness are both empty in nature. The Commentary explains, 'Emptiness and existence are called the principle of Suchness; this emptiness is external emptiness. If one uses the emptiness of principle to counter external emptiness, external emptiness is separate from the Dharma, it is annihilation emptiness. The emptiness of principle is called true emptiness. If external emptiness is also manifested by the mind, and also because of form, only when form is extinguished does it appear, then this annihilation emptiness, arising from conditions and without self-nature, is emptiness of nature.' Therefore, among the Eighteen Emptinesses, the one that clarifies the great is the emptiness of the ten directions, which is the empty space of the ten directions, and is also emptiness of nature. Therefore, the entrustment of the thousand sages is a rare opportunity. If it is for those of superior capacity, sudden enlightenment can be verified, as the poem of Hanshanzi says, 'From...'
古多少聖。語路苦叮嚀。人根性不等。高下有利鈍。真佛不肯信。置功抂受困。不如心凈明。便是心王印。先德云。欲知法要。心是十二部經之根本。入道要門。此心門者。三世之佛祖。唯此一事實。餘二即非真。唯有一乘法。無二亦無三。一乘法者。一心是。但守一心。即心真如門。一切諸法。無有缺少。一切法行。不出自心。唯心自知。更無別心。心無形色。無根無住。無生無滅。亦無覺觀可行。若有可觀行者。即是受想行識。非是本心。皆是有為功用。諸祖只是以心傳心。達者印可。更無別法。如華嚴經中。文殊童子。化五百童子。發菩提心。唯一人。善財童子。達本心原。游一百一十城。問菩提萬行。所學三昧門。皆如幻化而無實體。故知從心所生。皆同幻化。但直了真心。自然真實。如唯識樞要云。依境教理行果。五唯識中。此論有義。但明境唯識。舍離心外取境。一切境不離心故。有義。但說教唯識。成論本教。釋彼說故。有義。但取理唯識。成立本教所說之理。分別唯識性相故。有義。但取行唯識。明五位修唯識行故。有義。但取果唯識。求大果故。安樂解脫身。大牟尼名法故。乃至今釋彼說。唯取教理。說。依教理。成彼性相。性相即攝一切盡故。一切皆取。于理為勝。是知唯識之理。成佛正宗。但
【現代漢語翻譯】 現代漢語譯本： 古代有多少聖賢，用懇切的話語苦口婆心地叮囑教誨。只因人們的根器和秉性各不相同，理解能力有高有低，有利有鈍。人們不肯相信自己本具的真佛，反而枉費功夫，自討苦吃。不如讓自己的心清凈明澈，這便是心王之印。 先德說：『想要知道佛法的精要，心是十二部經（指佛經的各種分類）的根本。進入佛道的要門，就是這顆心。』三世的佛祖，唯有這一件事是真實的，其餘的都不是真理。只有一乘佛法，沒有二乘也沒有三乘。所謂一乘佛法，就是一心。只要守護這一顆心，就是進入了心真如門。一切諸法，沒有缺少什麼。一切修行，都出自於自己的心。只有心自己知道，沒有別的心。心沒有形狀和顏色，沒有根源和住所，沒有生起和滅亡，也沒有覺察和觀想可以進行。如果有什麼可以觀想和修行的，那就是受、想、行、識（五蘊），不是本來的真心，都是有為的功用。 歷代祖師只是以心傳心，領悟的人自然會印可，沒有別的法門。如同《華嚴經》中，文殊童子（Manjushri, 代表智慧的菩薩）化現五百童子，發菩提心。只有善財童子（Sudhana, 華嚴經中的求道者）通達了本心之源，遊歷一百一十座城市，詢問菩提的萬種修行，所學習的三昧門（Samadhi, 禪定），都如幻化一般沒有實體。所以知道一切從心所生，都如同幻化。只要直接了悟真心，自然就是真實。如同《唯識樞要》所說：『依據境、教、理、行、果，五種唯識的觀點，此論有意義。』 有的認為只闡明境唯識，捨棄心外取境的觀點，因為一切境都不離心。有的認為只闡述教唯識，是爲了成就論的根本教義，解釋他們的說法。有的認為只選取理唯識，是爲了成立根本教義所說的道理，分別唯識的體性和現象。有的認為只選取行唯識，是爲了闡明五位修行的唯識之行。有的認為只選取果唯識，是爲了求得大果，安樂解脫之身，大牟尼（Mahamuni, 佛陀的稱號）名為法。乃至於現在解釋他們的說法，只選取教和理，闡述依據教理，成就他們的體性和現象。體性和現象就涵蓋了一切，一切都選取，在道理上最為殊勝。由此可知唯識的道理，是成佛的正宗。但是
【English Translation】 English version: How many sages of ancient times, with earnest words, painstakingly exhorted and taught. It is only because people's faculties and dispositions are different, and their understanding varies, with some being sharp and others dull. People are unwilling to believe in the true Buddha inherent within themselves, but instead waste effort and bring trouble upon themselves. It is better to let one's heart be pure and clear, and this is the seal of the Mind King. A former sage said: 'If you want to know the essence of the Dharma, the mind is the root of the twelve divisions of scriptures (referring to the various classifications of Buddhist scriptures). The essential gateway to entering the path is this mind.' The Buddhas of the three worlds, only this one thing is true, and the rest are not the truth. There is only the One Vehicle Dharma, there is no Two Vehicle or Three Vehicle. The so-called One Vehicle Dharma is one mind. As long as you guard this one mind, you have entered the gate of the True Suchness of Mind. All dharmas are not lacking anything. All practices come from one's own mind. Only the mind itself knows, there is no other mind. The mind has no shape or color, no root or dwelling, no arising or ceasing, and no perception or contemplation can be performed. If there is anything that can be contemplated and practiced, then it is sensation, thought, volition, and consciousness (the five aggregates), not the original true mind, and all are conditioned functions. The patriarchs of all ages only transmitted mind to mind, and those who understand will naturally approve, there is no other Dharma. Just like in the Avatamsaka Sutra, Manjushri (Manjushri, Bodhisattva representing wisdom) transformed into five hundred children, generating the Bodhi mind. Only Sudhana (Sudhana, the seeker in the Avatamsaka Sutra) understood the source of the original mind, traveled to one hundred and ten cities, and asked about the ten thousand practices of Bodhi, and the Samadhi (Samadhi, meditation) gates he learned were like illusions without substance. Therefore, knowing that everything that arises from the mind is like illusion. As long as you directly realize the true mind, it is naturally true. As the Essentials of Consciousness-Only says: 'According to the views of object, teaching, principle, practice, and result, in the five Consciousness-Only views, this theory is meaningful.' Some believe that only the object Consciousness-Only is clarified, abandoning the view of taking objects outside the mind, because all objects are inseparable from the mind. Some believe that only the teaching Consciousness-Only is expounded, in order to achieve the fundamental teachings of the treatise and explain their statements. Some believe that only the principle Consciousness-Only is selected, in order to establish the principles stated in the fundamental teachings and distinguish the nature and phenomena of Consciousness-Only. Some believe that only the practice Consciousness-Only is selected, in order to clarify the Consciousness-Only practice of the five stages of cultivation. Some believe that only the result Consciousness-Only is selected, in order to seek the great result, the body of blissful liberation, the Great Muni (Mahamuni, title of the Buddha) is called Dharma. Even now, explaining their statements, only teaching and principle are selected, explaining that according to teaching and principle, their nature and phenomena are achieved. Nature and phenomena encompass everything, and everything is selected, which is most superior in principle. From this, it can be known that the principle of Consciousness-Only is the orthodox lineage of becoming a Buddha. But
以理該羅。無法不是。故云萬法唯識。述宗鏡之正意。窮祖佛之本懷。唯以一法逗一機。更無別旨。故法華經云。十方佛土中。唯有一乘法。大涅槃經云。師子吼者。是決定說。一切眾生。悉有佛性。又云。眾生亦爾。悉皆有心。凡有心者。悉皆當得阿耨多羅三藐三菩提。
問。三界唯心。萬法唯識者。此該萬法。應別立真如為宗。
答。真如是識性。識既該萬法。即是有為無為諸法平等之性。故經云。未曾有一法。而出於法性。司馬彪云。性者。人之本也。蔡邕云。性者。心之本也。故古師云。唯識論。是十支中高建法幢支。何法而不收。何宗而不立。唯以簡為義。識以了為義。離識之外。無別唯體。即識。有遮心外之用。故名為唯。唯之名獨。性相俱收。真如是識性。依他相分色等是識相。心所。以識為主。皆不離識故。總名唯識。
又問。三界是有漏法。由屬三界愛結所繫。故名三界。其無為無漏法。不為三界愛結所繫。即不名三界法。經何故但言三界唯心。即不攝無為無漏等法。此豈非唯識。而但言三界耶。
答。三界所治。迷亂之法。尚名唯識。無為無漏法。性是能治。體非迷亂。不說自成。故但言三界唯心也。又諸部總句。有為無為。染凈諸法。皆心為本。薩婆多等云。無為由
【現代漢語翻譯】 現代漢語譯本： 以理該羅（Iligaara）。沒有什麼是『不是』（無法包含）。所以說『萬法唯識』。這是闡述《宗鏡錄》的正確意旨，窮盡祖師和佛的根本心懷。只是用一種法門來引導一種根機，沒有其他的宗旨。所以《法華經》說：『十方佛土中，唯有一乘法。』《大涅槃經》說：『師子吼者，是決定說，一切眾生，悉有佛性。』又說：『眾生亦爾，悉皆有心。凡有心者，悉皆當得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 問：『三界唯心，萬法唯識』，這涵蓋了萬法，應該另外建立真如（Tathata，事物的真實本性）作為宗旨。 答：真如是識性。識既然涵蓋了萬法，就是有為法和無為法等諸法平等的本性。所以經中說：『未曾有一法，而出於法性。』司馬彪說：『性者，人之本也。』蔡邕說：『性者，心之本也。』所以古時的法師說：『唯識論，是十支中高建法幢支。』什麼法不被它收攝？什麼宗旨不被它建立？只是以簡要為義。識以了知為義。離開識之外，沒有其他的『唯』的本體。就是識，有遮止心外之用的作用，所以名為『唯』。『唯』這個名稱是獨一無二的，性相都包含在內。真如是識性，依他起性（Paratantra-svabhava）的相分色等是識相。心所法以識為主，都不離識，所以總名為唯識。 又問：三界是有漏法，由於屬於三界愛結所繫縛，所以名為三界。那些無為無漏法，不被三界愛結所繫縛，就不名為三界法。經文為什麼只說『三界唯心』，這樣豈不是沒有攝入無為無漏等法？這難道不是『唯識』，而只是說了『三界』嗎？ 答：三界所管轄的，是迷亂的法。尚且稱為『唯識』，無為無漏法，其自性是能調伏的，本體不是迷亂的，不說也自然成立。所以只說『三界唯心』。而且各部經的總綱是，有為無為，染污清凈等諸法，都以心為根本。薩婆多部（Sarvastivada）等說，無為法是由...
【English Translation】 English version: Iligaara. There is nothing that is 'not' (nothing that is not included). Therefore, it is said 'all dharmas are only consciousness'. This elucidates the correct meaning of the 'Zong Jing Lu', and exhausts the fundamental intention of the patriarchs and Buddhas. It simply uses one dharma to guide one capacity, and has no other purpose. Therefore, the 'Lotus Sutra' says: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma.' The 'Great Nirvana Sutra' says: 'The lion's roar is a definitive statement that all sentient beings possess Buddha-nature.' It also says: 'Sentient beings are also like this, all have minds. All those who have minds will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' Question: 'The Three Realms are only mind, all dharmas are only consciousness.' This encompasses all dharmas, so should we separately establish Tathata (the true nature of things) as the doctrine? Answer: Tathata is the nature of consciousness. Since consciousness encompasses all dharmas, it is the equal nature of all dharmas, both conditioned and unconditioned. Therefore, the sutra says: 'There has never been a single dharma that has emerged outside of the nature of dharma.' Sima Biao said: 'Nature is the origin of man.' Cai Yong said: 'Nature is the origin of the mind.' Therefore, ancient masters said: 'The Treatise on Consciousness-Only is the branch that highly establishes the Dharma banner among the ten branches.' What dharma is not included in it? What doctrine is not established by it? It simply takes brevity as its meaning. Consciousness takes understanding as its meaning. Apart from consciousness, there is no other 'only' entity. It is consciousness that has the function of preventing what is outside the mind, so it is called 'only'. The name 'only' is unique, encompassing both nature and characteristics. Tathata is the nature of consciousness, and the dependent nature (Paratantra-svabhava) of the characteristic divisions such as form is the characteristic of consciousness. Mental functions take consciousness as the main thing, and are inseparable from consciousness, so they are collectively called Consciousness-Only. Question: The Three Realms are conditioned dharmas, because they are bound by the bonds of love in the Three Realms, so they are called the Three Realms. Those unconditioned and undefiled dharmas are not bound by the bonds of love in the Three Realms, so they are not called the dharmas of the Three Realms. Why does the sutra only say 'The Three Realms are only mind'? Doesn't this mean that it does not include unconditioned and undefiled dharmas? Is this not 'Consciousness-Only', but only talking about the 'Three Realms'? Answer: What the Three Realms govern are the deluded dharmas. They are still called 'Consciousness-Only'. The nature of unconditioned and undefiled dharmas is that they are able to subdue, and their essence is not deluded, so it is naturally established without saying. Therefore, it only says 'The Three Realms are only mind'. Moreover, the general principle of all the scriptures is that all dharmas, conditioned and unconditioned, defiled and pure, have the mind as their root. The Sarvastivada school says that unconditioned dharmas are from...
心故顯。有為由心故起。由心起染凈法。勢用緣強故。說心為本。
問。立心為宗。具幾功德之門。能起見聞之信。
答。真心自體。非言所詮。湛如無際之虛空。瑩若圓明之凈鏡。毀贊不及。義理難通。以功德過患二門。絕對待故。今依先德。約相分別心。略有五義。一遠離所取差別之相。二解脫能取分別之執。三遍三際無所不等。四等虛空界無所不遍。五不墮有無一異等邊。超心行處。過言語道。又此無住之心。雙泯二諦。故無出俗入真之異。既無出入。不在空有。故經言。心處無在。無在之處。唯是一心。一心之體。本來寂滅。不可以有無處所窮其幽跡。不可以識智詮量談其妙體。唯有入者。只在心知。如搗萬種而為香丸。爇一塵而具足眾氣。似入大海水中浴。掬微滴而已用百川。執礫而盡成真金。攬草而無非妙藥。空器悉盈甘露之味。滿室唯聞薝蔔之香。眾義同歸。若太虛包含于萬像。千途競入。猶多影靡礙於澄潭。若論一心性起功德。無盡無邊。豈以有量之心。贊無為之德。任盡神力。未述一毫。以信入之人。悉皆現證。即凡即聖。感應非虛。堅信不移。法空之虛聲自息。明誠可驗。靈潤之野焰俄停。豈假神通。心魔頓絕。匪憑他術。識火自消。除不肖人。焉明斯旨。如昔人云。依智不依識者
【現代漢語翻譯】 現代漢語譯本： 心由此而顯現。一切有為法都由心而生起。由心生起染污和清凈的法。由於心具有強大的作用和因緣，所以說心是根本。
問：如果立心為宗，需要具備哪些功德之門，才能生起見聞的信心？
答：真心的本體，不是言語所能詮釋的，它湛然如無邊際的虛空，明澈如圓滿光亮的凈鏡。任何譭謗或讚美都無法觸及，其中的義理難以通達。這是因為功德和過患這兩個方面，都是絕對對立的。現在根據前人的說法，從現象上分別心，大概有五種含義：一是遠離所取差別的相，二是解脫能取分別的執著，三是遍及過去、現在、未來三世，無所不平等，四是等同虛空界，無所不遍及，五是不落入有、無、一、異等邊見。它超越了心識的活動範圍，超過了言語所能表達的境界。而且，這無住的心，同時泯滅了世俗諦和勝義諦，所以沒有出離世俗進入真諦的差別。既然沒有出入，就不在空和有之中。所以經中說：『心處無在，無在之處，唯是一心。』一心的本體，本來就是寂滅的，不可以有無處所來窮盡它的幽深痕跡，不可以用識智來詮釋衡量它的微妙本體。只有證入的人，才能在心中體會。就像搗碎萬種香料製成香丸，點燃一粒塵埃就具備了所有的香氣。又像進入大海水中沐浴，即使只掬起一滴水，也用到了百川之水。執取沙礫就能全部變成真金，採摘草木就沒有不是妙藥的。空容器里都充滿了甘露的味道，滿屋子只聞到薝蔔（campaka）花的香味。各種義理最終都歸於一心，就像太虛空包含著萬象，千條道路競相進入，如同眾多影子毫不阻礙地映照在清澈的深潭中。如果論及一心性起的功德，那是無盡無邊的，怎麼能用有限的心，來讚歎無為的功德呢？即使竭盡神力，也無法述說其中的一毫。因為以信心證入的人，都能夠親身證悟，即凡夫即聖人，感應真實不虛。堅定信念毫不動搖，法空的虛假之聲自然止息。光明真誠可以驗證，靈驗的野火隨即停息。哪裡需要憑藉神通，心魔立刻斷絕。哪裡需要依靠其他法術，識火自然消滅。除非是不肖之人，怎麼能明白這個道理呢？就像古人所說：『依智不依識。』
【English Translation】 English version: The mind is thus revealed. All conditioned phenomena arise from the mind. From the mind arise defiled and pure dharmas. Because the mind has great power and conditions, it is said that the mind is the root.
Question: If establishing the mind as the principle, what qualities of the dharma gate are needed to generate faith in what is seen and heard?
Answer: The true mind's essence cannot be expressed by words. It is as still as limitless space, as bright as a perfect and clear mirror. Praise or blame cannot reach it, and its meaning is difficult to understand. This is because the two aspects of merit and fault are absolutely opposed. Now, according to the words of the ancients, distinguishing the mind from the perspective of phenomena, there are roughly five meanings: first, to be far from the characteristics of what is taken as different; second, to be liberated from the attachment of what is able to take and discriminate; third, to pervade the three times (past, present, and future) without inequality; fourth, to be equal to the realm of empty space, without non-pervasion; fifth, not to fall into the extremes of existence, non-existence, oneness, difference, etc. It transcends the scope of mental activity and exceeds the realm that words can express. Moreover, this non-abiding mind simultaneously obliterates the conventional truth (saṃvṛti-satya) and the ultimate truth (paramārtha-satya), so there is no difference between leaving the mundane and entering the true. Since there is no entering or leaving, it is neither in emptiness nor existence. Therefore, the sutra says, 'The mind is nowhere, and where there is nowhere, there is only one mind.' The essence of the one mind is originally quiescent. It cannot be exhausted by places of existence or non-existence, nor can its subtle essence be explained or measured by consciousness and wisdom. Only those who enter it can realize it in their hearts. It is like grinding ten thousand kinds of incense to make an incense ball, and burning a single speck of dust contains all the fragrances. It is like bathing in the ocean, and even taking a drop of water uses the water of hundreds of rivers. Grasping gravel can all turn into real gold, and picking grass is all wonderful medicine. Empty vessels are all filled with the taste of nectar, and the whole room only smells the fragrance of campaka flowers. All meanings ultimately return to the one mind, just as the great void contains all phenomena, and thousands of paths enter together, like many shadows unobstructedly reflected in a clear, deep pool. If we talk about the merits arising from the nature of the one mind, they are endless and boundless. How can we use a limited mind to praise the unconditioned merit? Even if we exhaust our divine power, we cannot describe a single hair of it. Because those who enter with faith can all personally realize it, being both ordinary and saintly, the response is real and not false. Firmly believe without wavering, and the false sound of the emptiness of dharma will naturally cease. Brightness and sincerity can be verified, and the miraculous wildfire will immediately stop. Where is there a need to rely on supernatural powers, the mind demon will immediately be cut off. Where is there a need to rely on other magic, the fire of consciousness will naturally be extinguished. Unless it is an unworthy person, how can they understand this principle? It is like the ancients said, 'Rely on wisdom, not on consciousness.'
。謂識現行。隨塵分別。眼色耳聲。耽迷不覺。大聖示教。境是自心。下愚冰執。塵為識外。今人口誦其空。心未亡有。騰空不起。入火逾難。俱是心相封迷故爾。后得通達。隨心轉用。豈不同鳥之遊空。自常如是。布之火浣。不足怪也。但群生識性不同。致令大聖隨情別說。然據至道。但是自心。故經云。三界上下。法義唯心。此就世界依報以明心。又云。如如與真際。涅槃及法界。種種意生身。我說為心量。此據出世法體以明心。終窮至實。畢到斯原。隨流感果。還宗了義。
問。一心為宗。可稱綱要者。教中何故。廣談諸道。各立經宗。
答。種種諸法雖多。但是一心所作。於一聖道。立無量名。如一火因然。得草火木火種種之號。猶一水就用。得或羹或酒多多之名。此一心門。亦復如是。對小機而稱小法。逗大量而號大乘。大小雖分。真性無隔。若決定執佛說有多法。即謗法輪。成兩舌之過。故經云。心不離道。道不離心。如大涅槃經云。爾時世尊。贊迦葉菩薩。善哉善哉。善男子。汝今欲知菩薩大乘微妙經典所有秘密。故作是問。善男子。如是諸經。悉入道諦。善男子。如我先說。若有通道。如是通道。是信根本。是能佐助菩提之道。是故我說。無有錯謬。善男子。如來善知無量方便。欲化眾
【現代漢語翻譯】 現代漢語譯本： 意思是說，當『識』（vijñāna，了別作用）顯現時，會隨著外在事物（塵）進行分別。眼睛執著于顏色，耳朵執著于聲音，沉溺其中而不能覺醒。偉大的聖人教導我們，外在境界（境）就是我們自己的心。而愚昧的人卻固執地認為，外在事物是存在於『識』之外的。現在的人口頭上說著『空』，但心裡並沒有真正放下『有』。想要騰空而起卻做不到，想要在火中行走更加困難。這些都是因為被自己的心相所迷惑。如果有一天能夠通達明瞭，就能隨心所欲地運用，就像鳥兒在空中自由飛翔一樣，本來就是如此。把火浣布放在火里也不會燃燒，這有什麼奇怪的呢？只是因為眾生的『識性』不同，所以偉大的聖人才會根據不同的情況進行不同的說法。但從最高的道理來說，一切都只是自己的心。所以經書上說：『三界上下，法義唯心』。這是從世界和依報的角度來說明心。又說：『如如與真際，涅槃及法界，種種意生身，我說為心量』。這是從出世法的本體來說明心。最終都要達到真實，迴歸到這個本源。隨著因緣流動而感受果報，最終還是要回歸到究竟的意義。
問：如果說『一心』是宗旨，可以稱為綱要，那麼佛經中為什麼又要廣泛地談論各種道，並且各自建立經書的宗旨呢？
答：種種諸法雖然很多，但都是一心所造作的。對於唯一的聖道，設立了無量的名稱。就像一個火種，可以因為燃燒不同的東西而有草火、木火等等不同的名稱。又像水一樣，可以因為不同的用途而有羹、酒等等不同的名稱。這個『一心』之門，也是如此。針對小根器的人就說小法，針對大根器的人就說大乘。大小雖然有分別，但真性並沒有隔閡。如果執著地認為佛說了多種法，那就是誹謗法輪，犯了『兩舌』的過錯。所以經書上說：『心不離道，道不離心』。就像《大涅槃經》里說：『當時，世尊讚歎迦葉菩薩說：善哉善哉！善男子，你現在想要知道菩薩大乘微妙經典的所有秘密，所以才這樣問。善男子，這些經書，都歸入道諦。善男子，正如我先前所說，如果有人通道，這樣的通道，是信的根本，是能夠佐助菩提之道。所以我說，沒有錯謬。善男子，如來善於運用無量的方便，想要教化眾』
【English Translation】 English version: It means that when 'consciousness' (vijñāna, the function of discernment) manifests, it discriminates according to external objects (dust). The eyes are attached to colors, the ears are attached to sounds, indulging in them without awakening. The great sage teaches us that the external realm (viṣaya) is our own mind. But ignorant people stubbornly believe that external objects exist outside of 'consciousness'. People now speak of 'emptiness' (śūnyatā) with their mouths, but their minds have not truly let go of 'existence'. They cannot rise into the air, and it is even more difficult to walk through fire. This is all because they are deluded by their own mental images. If one day they can understand and become clear, they can use it as they wish, just like birds flying freely in the sky, which is naturally so. Putting asbestos cloth in the fire will not burn, what is so strange about that? It is only because the 'nature of consciousness' of sentient beings is different, so the great sage speaks differently according to different situations. But from the highest principle, everything is just one's own mind. Therefore, the scriptures say: 'The three realms, above and below, the meaning of the Dharma is only mind.' This explains the mind from the perspective of the world and dependent retribution. It also says: 'Suchness (tathātā) and the limit of reality (bhūta-koṭi), Nirvana (nirvāṇa) and the Dharma realm (dharmadhātu), various mind-made bodies (manomayakāya), I say are the measure of the mind.' This explains the mind from the perspective of the essence of the transcendental Dharma. Ultimately, one must reach the truth and return to this origin. Following the flow of conditions and experiencing the results, one must eventually return to the ultimate meaning.
Question: If 'one mind' is the principle and can be called the key, then why do the scriptures extensively discuss various paths and establish the principles of each scripture?
Answer: Although there are many kinds of dharmas, they are all created by one mind. For the one holy path, countless names are established. Just like a spark of fire, it can have different names such as grass fire, wood fire, etc. depending on what it burns. Just like water, it can have different names such as soup, wine, etc. depending on its different uses. This 'one mind' gate is also like this. For those with small capacity, it is called the small vehicle (hīnayāna), and for those with large capacity, it is called the great vehicle (mahāyāna). Although there is a distinction between small and large, the true nature is not separated. If one stubbornly believes that the Buddha spoke of many dharmas, then one is slandering the Dharma wheel and committing the fault of 'double tongue'. Therefore, the scriptures say: 'The mind is not separate from the path, and the path is not separate from the mind.' Just like the Mahāparinirvāṇa Sūtra says: 'At that time, the World Honored One praised the Bodhisattva Kāśyapa, saying: Good, good! Good man, you now want to know all the secrets of the subtle and wonderful scriptures of the Bodhisattva Mahāyāna, so you ask this question. Good man, these scriptures all belong to the path of truth (mārga-satya). Good man, as I said before, if someone believes in the path, such belief in the path is the root of belief, and it can assist the path to enlightenment (bodhi). Therefore, I say, there is no error. Good man, the Tathāgata is good at using countless expedient means to teach sentient beings.'
生。故作如是種種說法。善男子。譬如良醫。識諸眾生種種病原。隨其所患。而為合藥。並藥所禁。唯水一種。不在禁例。或服姜水。或甘草水。或細辛水。或黑石蜜水。或阿摩勒水。或尼婆羅水。或缽晝羅水。或服冷水。或服熱水。或蒲萄水。或安石榴水。善男子。如是良醫。善知眾生所患種種。藥雖多禁。水不在例。如來亦爾。善知方便。於一法相。隨諸眾生。分別廣說種種名相。彼諸眾生。隨所說受。受已修習。除斷煩惱。如彼病人。隨良醫教。所患得除。複次善男子。如有一人。善解眾語。在大眾中。是諸大眾。熱渴所逼。咸發聲言。我欲飲水。我欲飲水。是人即時以清冷水。隨其種類。說言是水。或言波尼。或言郁持。或言娑利藍。或言婆利。或言波耶。或言甘露。或言牛乳。以如是等無量水名。為大眾說。善男子。如來亦爾。以一聖道。為諸聲聞種種演說。從信根等。至八聖道。複次善男子。譬如金師。以一種金。隨意造作種種瓔珞。所謂鉗鎖镮釧。釵鐺天冠臂印。雖有如是差別不同。然不離金。善男子。如來亦爾。以一佛道。隨諸眾生。種種分別。而為說之。或說一種。所謂諸佛一道無二。復說二種。所謂定慧。復說三種。謂見慧智。復說四種。所謂見道修道無學道佛道。乃至復說二十道。所謂十力四
【現代漢語翻譯】 現代漢語譯本 生。所以才會有這樣種種的說法。善男子，譬如一位好醫生，瞭解各種眾生的各種病因，根據他們所患的疾病，來調配藥物。並且藥物有所禁忌，只有水這一種，不在禁忌之列。或者服用姜水，或者甘草水，或者細辛水，或者黑石蜜水，或者阿摩勒（訶梨勒）水，或者尼婆羅（一種樹名）水，或者缽晝羅（一種香料）水，或者服用冷水，或者服用熱水，或者葡萄水，或者安石榴水。善男子，就像這位好醫生，善於瞭解眾生所患的各種疾病，藥物雖然有很多禁忌，但水不在禁忌之列。如來也是這樣，善於運用方便法門，對於同一個法相，隨著各種眾生，分別廣泛地宣說種種名相。那些眾生，隨著所說的去接受，接受后修習，去除斷滅煩惱，就像那些病人，聽從好醫生的教導，所患的疾病得以去除。 再次，善男子，譬如有一個人，善於理解各種語言。在大眾之中，這些大眾，被炎熱乾渴所逼迫，都發出聲音說：『我想要喝水，我想要喝水。』這個人立刻用清涼的水，隨著他們的種類，說這是水。或者說『波尼』（水），或者說『郁持』（水），或者說『娑利藍』（水），或者說『婆利』（水），或者說『波耶』（水），或者說『甘露』（水），或者說『牛乳』（水）。用像這樣無量的水的名稱，為大眾宣說。善男子，如來也是這樣，用一個聖道，為各種聲聞種種演說，從信根等，到八聖道。 再次，善男子，譬如金匠，用一種金子，隨意製作各種瓔珞（裝飾品），所謂鉗、鎖、镮（手鐲）、釧（臂鐲）、釵、鐺（耳環）、天冠（頭冠）、臂印（臂環）。雖然有這樣的差別不同，然而不離金子。善男子，如來也是這樣，用一個佛道，隨著各種眾生，種種分別，而為他們宣說。或者說一種，所謂諸佛一道，沒有第二種。又說二種，所謂定慧。又說三種，謂見、慧、智。又說四種，所謂見道、修道、無學道、佛道。乃至又說二十道，所謂十力、四
【English Translation】 English version are produced. Therefore, [the Tathagata] makes such various explanations. Good man, it is like a good physician who knows the various causes of diseases in all beings. According to their ailments, he prepares medicine for them. And the medicine has its restrictions, but only water is not included in the restrictions. Some take ginger water, some licorice water, some asarum water, some black rock honey water, some amalaka (myrobalan) water, some nipa tree water, some patura (a kind of spice) water, some take cold water, some take hot water, some grape water, some pomegranate water. Good man, just like this good physician, who is good at knowing the various ailments suffered by beings, although there are many restrictions on medicine, water is not included in the restrictions. The Tathagata is also like this, skillful in using expedient means. Regarding one Dharma characteristic, according to various beings, he extensively explains various names and forms. Those beings, according to what is said, receive it, and after receiving it, they cultivate and practice, removing and cutting off afflictions, just like those patients who follow the teachings of a good physician, and their ailments are removed. Furthermore, good man, it is like a person who is good at understanding various languages. In a great assembly, these people are oppressed by heat and thirst, and they all say, 'I want to drink water, I want to drink water.' That person immediately uses cool water, and according to their kind, says that this is water. Or he says 'Pani' (water), or he says 'Udaka' (water), or he says 'Salila' (water), or he says 'Vari' (water), or he says 'Peya' (water), or he says 'Amrita' (nectar), or he says 'milk' (water). With such countless names for water, he speaks to the assembly. Good man, the Tathagata is also like this, with one holy path, he variously explains to all the Shravakas (listeners), from the roots of faith, to the Eight Noble Paths. Furthermore, good man, it is like a goldsmith who uses one kind of gold to create various ornaments at will, such as tongs, locks, bracelets, armlets, hairpins, earrings, heavenly crowns, and arm seals. Although there are such differences, they do not depart from gold. Good man, the Tathagata is also like this, with one Buddha path, according to various beings, he makes various distinctions and speaks to them. Sometimes he speaks of one, that is, the Buddhas' path is one and not two. He also speaks of two, that is, Samadhi (concentration) and Prajna (wisdom). He also speaks of three, namely, seeing, wisdom, and knowledge. He also speaks of four, namely, the path of seeing, the path of cultivation, the path of no more learning, and the Buddha path. And even speaks of twenty paths, namely, the ten powers, the four
無所畏。大慈大悲。唸佛三昧。三正念處。善男子。是道一體。如來昔日為眾生故。種種分別。複次善男子。譬如一火。因所然故。得種種名。所謂木火草火。糠火䴰火。牛馬糞火。善男子。佛道亦爾。一而無二。為眾生故。種種分別。複次善男子。譬如一識。分別說六。若至於眼。則名眼識。乃至意識。亦復如是。善男子。道亦如是。一而無二。如來為化諸眾生故。種種分別。複次善男子。譬如一色。眼所見者。則名為色。耳所聞者。則名為聲。鼻所嗅者。則名為香。舌所嘗者。則名為味。身所覺者。則名為觸。善男子。道亦如是。一而無二。如來為欲化眾生故。種種分別。善男子。以是義故。以八聖道分。名道聖諦。善男子。是四聖諦。諸佛世尊次第說之。以是因緣。無量眾生得度生死。又云。若言十善十惡。可作不可作。善道惡道。白法黑法。凡夫謂二。智者了達其性無二。無二之性。即是實性。陀羅尼經。云無有一切諸法。是名一字法門。又經云。佛言。三世諸佛所說之法。吾今四十九年不加一字。故知此一心門。能成至道。若上根直入者。終不立余門。為中下未入者。則權分諸道。是以祖佛同指。賢聖冥歸。雖名異而體同。乃緣分而性合。般若唯言無二。法華但說一乘。凈名無非道場。涅槃咸歸秘藏。天臺
【現代漢語翻譯】 現代漢語譯本 無所畏（Vimoksha）。大慈大悲（Mahākaruṇā）。唸佛三昧（Buddha-smṛti-samādhi）。三正念處（Tri-smṛtyupasthānas）。善男子，此道是一體的。如來過去爲了眾生的緣故，才做了種種分別。 再次，善男子，譬如一堆火，因為燃燒的材料不同，而有種種名稱，例如木柴火、草火、糠火、穀殼火、牛糞火、馬糞火。善男子，佛道也是如此，唯一而沒有第二個。爲了眾生的緣故，才做了種種分別。 再次，善男子，譬如一個識，分別說有六種。如果作用於眼，就稱為眼識；乃至作用於意識，也是如此。善男子，道也是如此，唯一而沒有第二個。如來爲了教化眾生的緣故，才做了種種分別。 再次，善男子，譬如一種色，眼睛所見到的，就稱為色；耳朵所聽到的，就稱為聲；鼻子所嗅到的，就稱為香；舌頭所嚐到的，就稱為味；身體所感覺到的，就稱為觸。善男子，道也是如此，唯一而沒有第二個。如來爲了教化眾生的緣故，才做了種種分別。 善男子，因為這個緣故，以八聖道分（Aṣṭāṅgamārga）來命名道聖諦（Mārga-satya）。善男子，這四聖諦（catvāri āryasatyāni），諸佛世尊依次宣說。因為這個因緣，無量眾生得以脫離生死。 又說，如果說十善（daśa kuśalāni）十惡（daśa akuśalāni），可以做或不可以做，善道（Sugati）惡道（Durgati），白法（Śukladharma）黑法（Kṛṣṇadharma），凡夫認為是二，智者了達它們的本性沒有二。沒有二的本性，就是實性（bhūta-tathatā）。 《陀羅尼經》說，沒有一切諸法，這叫做一字法門（ekākṣara-dharma）。又有經書說，佛說，三世諸佛所說的法，我今四十九年沒有增加一個字。所以知道這一個心門，能夠成就至道。如果上根器的人直接進入，終究不會設立其他法門。爲了中下根器還沒有進入的人，就權且分出各種道。因此祖師和佛都指向同一個方向，賢人和聖人都默默地歸於同一個目標。雖然名稱不同而本體相同，乃是因緣有別而自性相合。般若（Prajñā）只說沒有二，法華（Saddharma Puṇḍarīka Sūtra）只說一乘（ekayāna）。《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）沒有不是道場的，涅槃（Nirvāṇa）都歸於秘藏。天臺（Tiantai School）
【English Translation】 English version Without fear (Vimoksha). Great compassion (Mahākaruṇā). Buddha-remembrance Samadhi (Buddha-smṛti-samādhi). Three right mindfulnesses (Tri-smṛtyupasthānas). Good man, this path is one. The Tathagata (Tathāgata) in the past, for the sake of sentient beings, made various distinctions. Furthermore, good man, it is like a fire, which, due to the fuel it burns, has various names, such as wood fire, grass fire, chaff fire, husk fire, cow dung fire, horse dung fire. Good man, the Buddha-path is also like this, one and not two. For the sake of sentient beings, various distinctions are made. Furthermore, good man, it is like one consciousness, which is said to be sixfold. If it operates at the eye, it is called eye-consciousness; and so on up to mind-consciousness, it is also like this. Good man, the path is also like this, one and not two. The Tathagata, in order to transform sentient beings, made various distinctions. Furthermore, good man, it is like one form, what is seen by the eye is called form; what is heard by the ear is called sound; what is smelled by the nose is called fragrance; what is tasted by the tongue is called flavor; what is felt by the body is called touch. Good man, the path is also like this, one and not two. The Tathagata, in order to transform sentient beings, made various distinctions. Good man, for this reason, the Noble Truth of the Path (Mārga-satya) is named by the Eightfold Noble Path (Aṣṭāṅgamārga). Good man, these Four Noble Truths (catvāri āryasatyāni) are sequentially spoken by all the Buddhas, World Honored Ones. Because of this cause and condition, countless sentient beings are able to be liberated from birth and death. It is also said, if one speaks of the ten good deeds (daśa kuśalāni) and ten evil deeds (daśa akuśalāni), what can be done and what cannot be done, good paths (Sugati) and evil paths (Durgati), white dharmas (Śukladharma) and black dharmas (Kṛṣṇadharma), ordinary people consider them to be two, but the wise realize that their nature is not two. The nature of not being two is the true nature (bhūta-tathatā). The Dharani Sutra says, 'There is not a single dharma,' this is called the one-syllable dharma gate (ekākṣara-dharma). Another sutra says, 'The Buddha said, the dharma spoken by the Buddhas of the three times, I have not added a single word in these forty-nine years.' Therefore, know that this one mind gate can accomplish the ultimate path. If those of superior capacity enter directly, they will ultimately not establish other gates. For those of medium and lower capacity who have not yet entered, various paths are provisionally divided. Therefore, the ancestral teachers and Buddhas all point to the same direction, and the virtuous and sages all silently return to the same goal. Although the names are different, the essence is the same; it is due to different conditions that the nature combines. The Prajñā (Prajñā) only speaks of non-duality, the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) only speaks of the One Vehicle (ekayāna). The Vimalakirti Sutra (Vimalakīrti Nirdeśa Sūtra) has nothing that is not a place of enlightenment, and Nirvana (Nirvāṇa) all return to the secret store. Tiantai School (Tiantai School).
專勤三觀。江西舉體全真。馬祖即佛是心。荷澤直指知見。又教有二種說。一顯了說。二秘密說。顯了說者。如楞伽密嚴等經。起信唯識等論。秘密說者。各據經宗。立其異號。如維摩經以不思議為宗。金剛經以無住為宗。華嚴經以法界為宗。涅槃經以佛性為宗。任立千途。皆是一心之別義。何者。以真心妙體。不在有無。智不能知。言不可及。非情識思量之境界。故號不思議。體虛相寂。絕待靈通。現法界而無生。超三世而絕跡。故號之無住。豎徹三際。橫亙十方。無有界量。邊表不可得。故稱法界。為萬物之根。由作群生之元始。在凡不減。處聖非增。靈覺昭然。常如其體。故曰佛性。乃至或名靈臺妙性。寶藏神珠。悉是一心。隨緣別稱。經云。三阿僧祇百千名號。皆是如來之異名。只為不知諸佛方便。迷名著相。隨解成差。但了斯宗豁然空寂。有何名相。可得披陳。如龍王一味之雨。隨人天善惡之業。所雨不同。各見差別。華嚴經云。譬如娑竭羅龍王。欲現龍王。大自在力。饒益眾生。咸令歡喜。從四天下。乃至他化自在天處。及於地上。於一切處。所雨不同。所謂于大海中雨清冷水。名為無斷絕。於他化自在天雨簫笛等種。種樂音。名為美妙。于化樂天雨大摩尼寶。名為放大光明。于兜率天雨大莊嚴具。名為
垂髻。于夜摩天雨大妙華。名為種種莊嚴具。於三十三天雨眾妙香。名為悅意。於四天王天雨天寶衣。名為覆蓋。于龍王宮雨赤真珠。名為踴出光明。于阿修羅宮雨諸兵仗。名為降伏怨敵。于北郁單越雨種種華。名曰開敷。餘三天下。悉亦如是。然各隨其處。所雨不同。雖彼龍王。其心平等。無有彼此。但以眾生善根異故。雨有差別。是以龍王一味之雨。隨諸天感處不同。猶如諸佛一心法門。逐眾生見時有別。
宗鏡錄卷第二
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第三
慧日永明寺主智覺禪師延壽集
夫教明一切萬法。至理虛玄。非有無之詮絕自他之性。若無一法自體。云何立宗。
答。若不立宗。學何歸趣。若論自他有無。皆是眾生識心分別。是對治門。從相待有。法身自體。中實理心。豈同幻有。不隨幻無。楞伽經云。佛言。大慧。譬如非牛馬性。牛馬性。其實非有非無。彼非無自相。古釋云。馬體上不得說牛性是有是無。然非無馬自體。以譬法身上不得說陰界入性是有是無。然非無法身自相。此法空之理。超過有無。即法身之性。然有趣有向。智背天真。無得無歸情生斷滅。但有之不用求真規宛爾。無之
【現代漢語翻譯】 現代漢語譯本 垂髻（孩童髮式）。在夜摩天（Yama Heaven，欲界六天之一，又稱焰摩天）降下巨大的美妙花朵，名為種種莊嚴具。在三十三天（Trayastrimsa Heaven，欲界六天之一，又稱忉利天）降下各種美妙的香，名為悅意。在四天王天（Caturmaharajika Heaven，欲界六天之一）降下天寶衣，名為覆蓋。在龍王宮降下赤真珠，名為踴出光明。在阿修羅宮（Asura Palace，六道之一）降下各種兵器，名為降伏怨敵。在北郁單越（Uttarakuru，四大部洲之一）降下各種花朵，名叫開敷。其餘三大天下，也都如此。然而各自隨著其處所，所降之物不同。雖然龍王（Naga King）的心平等，沒有彼此分別，但因為眾生善根不同，所以降下的東西有差別。因此龍王同一種雨，隨著諸天感受之處不同而不同，猶如諸佛一心法門，隨著眾生見解之時而有差別。
《宗鏡錄》卷第二
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第三
慧日永明寺主智覺禪師延壽集
教義闡明一切萬法，至高的道理虛空玄妙，既不是有也不是無的詮釋，超越了自身和他者的性質。如果沒有一法具有自體，又如何建立宗旨呢？
答：如果不建立宗旨，學問又歸向何處呢？如果討論自身、他者、有、無，都是眾生識心的分別，這是對治之門，是從相對待而有的。法身（Dharmakaya）的自體，是中實的理心，豈能等同於虛幻的存在，不隨虛幻而消失。《楞伽經》（Lankavatara Sutra）說：佛說：『大慧（Mahamati），譬如非牛馬的性質，牛馬的性質，其實非有非無。它並非沒有自相。』古時的解釋說：在馬的體性上不能說牛的性質是有是無，然而並非沒有馬的自體。以此比喻法身上不能說陰界入的性質是有是無，然而並非沒有法身的自相。這法空的道理，超過了有無，就是法身的性質。』然而有趨向有，智慧背離天真，沒有得到也沒有歸宿，情感產生斷滅。只是有卻不用，求真反而顯得拘謹；無卻又並非真的無。
【English Translation】 English version He let fall great and wonderful flowers in the Yama Heaven (one of the six heavens of desire, also known as the Heaven of Delightful Time), called various adornments. He let fall various wonderful fragrances in the Trayastrimsa Heaven (one of the six heavens of desire, also known as the Heaven of Thirty-Three), called pleasing. He let fall heavenly treasure garments in the Caturmaharajika Heaven (one of the six heavens of desire), called covering. He let fall red genuine pearls in the Dragon King's Palace (Naga King's Palace), called leaping forth light. He let fall various weapons in the Asura Palace (one of the six realms of existence), called subduing enemies. He let fall various flowers in Uttarakuru (one of the four great continents), called opening and blooming. The other three great continents were all like this. However, each according to its place, what was let fall was different. Although the Dragon King's (Naga King) heart was equal, without any distinction between self and other, because the good roots of sentient beings were different, the things let fall were different. Therefore, the Dragon King's same rain differed according to where the various heavens felt it, just like the single-minded Dharma-door of all Buddhas differed according to when sentient beings saw it.
Zong Jing Lu, Volume 2
Engraved by the Great Treasury Supervisor of the Bingwu Year Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 3
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yongming Temple
The teachings clarify all phenomena, and the ultimate principle is empty and profound, neither an explanation of existence nor non-existence, transcending the nature of self and other. If no dharma has its own self-nature, how can a doctrine be established?
Answer: If a doctrine is not established, where does learning lead? If we discuss self, other, existence, and non-existence, these are all discriminations of sentient beings' consciousness, which are methods of counteracting afflictions, arising from relativity. The self-nature of the Dharmakaya (Dharmakaya), is the genuine mind of true principle, how can it be equated with illusory existence, not disappearing with illusion? The Lankavatara Sutra (Lankavatara Sutra) says: The Buddha said: 'Mahamati (Mahamati), for example, the nature of non-cow and non-horse, the nature of cow and horse, is actually neither existent nor non-existent. It is not without its own characteristics.' The ancient explanation says: 'One cannot say that the nature of cow is existent or non-existent on the body of a horse, yet it is not without the self-nature of a horse.' This is used as an analogy for the Dharmakaya, where one cannot say that the nature of the skandhas, realms, and entrances is existent or non-existent, yet it is not without the self-nature of the Dharmakaya. The principle of the emptiness of dharmas transcends existence and non-existence, which is the nature of the Dharmakaya.' However, there is a tendency towards existence, and wisdom turns away from naturalness. There is no attainment and no return, and emotions give rise to annihilation. It is just that existence is not used, and seeking truth seems constrained; non-existence is not truly non-existent.
自然足。妙旨煥然。則寂爾有歸。恬然無間。頓超能所。不在有無。可謂真歸。能通至道矣。
問。以心為宗。如何是宗通之相。
答。內證自心第一義理。住自覺地。入聖智門。以此相應。名宗通相。此是行時。非是解時。因解成行。行成解絕。則言說道斷。心行處滅。如楞伽經云。佛告大慧。宗通者。謂緣自得勝進相。遠離言說文字妄想。趣無漏界自覺地自相。遠離一切虛妄覺想。降伏一切外道眾魔。緣自覺趣光明輝發。是名宗通相。所以悟心成祖。先聖相傳。故達磨大師云。明佛心宗。寸無差悟。行解相應。名之曰祖。又偈云。亦不睹惡而生慊。亦不觀善而勤措。亦不捨愚而近賢。亦不拋迷而就悟。達大道兮。過量。通佛心兮。出度。不與凡聖同躔。超然。名之曰祖。
問。悟道明宗。如人飲水。冷暖自知。云何說其行相。
答。前已云。諸佛方便。不斷今時。密佈深慈。不令孤棄。已明達者。終不發言。只為因疑故。問因問故答。此是本師。于楞伽會上。為十方諸大菩薩。來求法者。親說此二通。一宗通。二說通。宗通為菩薩。說通為童蒙。祖佛俯為初機童蒙。少垂開示。此約說通。只為從他覓法。隨語生解。恐執方便為真實。迷於宗通。是以分開二通之義。宗通者。謂緣自得勝進
【現代漢語翻譯】 現代漢語譯本： 自然而然地就足夠了。精妙的旨意煥發光彩，那麼寂靜之中就有了歸宿，安然自得沒有間隔。頓時超越了能與所的對立，不執著于有或無，這就可以說是真正的歸宿，能夠通達最高的道理了。 問：以心為根本宗旨，什麼是宗通（zong tong，對佛法根本宗旨的通達）的表相？ 答：內在證悟自己心性的第一義理，安住于自覺的境地，進入聖智之門，以這種方式相應，就叫做宗通的表相。這說的是修行的時候，不是理解的時候。因為理解而成就修行，修行成就了理解也就斷絕了。那麼言語說道也就斷絕了，心念行為也就滅盡了。如《楞伽經》（Lanka Sutra）所說：佛告訴大慧（Mahamati）：所謂的宗通，就是憑藉因緣自己獲得殊勝的進步之相，遠離言說文字的妄想，趨向無漏的境界，自覺的境地，自己本來的面目，遠離一切虛妄的覺知和想像，降伏一切外道和眾魔，憑藉因緣自覺而趨向光明輝發。這就是宗通的表相。所以領悟心性而成為祖師，是先聖相傳的。所以達磨大師（Bodhidharma）說：明白佛的心宗，絲毫沒有差錯地領悟，修行和理解相應，就稱之為祖師。又有偈語說：也不因為看到惡而心生厭惡，也不因為看到善而勤奮去做，也不捨棄愚昧而親近賢能，也不拋棄迷惑而追求覺悟。通達大道啊，超越了限量。通達佛的心性啊，超越了度量。不與凡夫聖人同在一個層次，超然獨立，就稱之為祖師。 問：悟道明宗，就像人喝水，冷暖自己知道。怎麼說它的行持表相呢？ 答：前面已經說了，諸佛的方便法門，不會斷絕於現在，秘密地廣佈深厚的慈悲，不讓任何一個眾生被孤立拋棄。已經明達的人，終究不會輕易發言。只是因為有疑惑，所以才提問；因為提問，所以才回答。這是本師釋迦摩尼佛（Sakyamuni），在《楞伽經》法會上，為十方諸大菩薩，前來求法的人，親自說的這兩種通達：一是宗通，二是說通。宗通是為菩薩說的，說通是為初學的人說的。祖師和佛俯就初機的初學者，稍微地給予開示。這裡說的是說通，只是因為他們向外尋求佛法，隨著言語而產生理解，恐怕執著于方便法門而認為是真實的，迷惑于宗通，所以才分開這兩種通達的意義。宗通，就是憑藉因緣自己獲得殊勝的進步。
【English Translation】 English version: Naturally, it is sufficient. The wonderful meaning shines brightly, then in stillness there is a return, peaceful and without interruption. Instantly transcending the duality of subject and object, not clinging to existence or non-existence, this can be said to be the true return, capable of penetrating the ultimate truth. Question: Taking the mind as the fundamental principle, what is the appearance of zong tong (thorough understanding of the fundamental principle of Buddhism)? Answer: Internally realizing the supreme truth of one's own mind, dwelling in the ground of self-awareness, entering the gate of sacred wisdom, and corresponding with it in this way is called the appearance of zong tong. This refers to the time of practice, not the time of understanding. Because understanding leads to practice, and when practice is accomplished, understanding ceases. Then words and speech are cut off, and the activities of the mind are extinguished. As the Lanka Sutra says: The Buddha told Mahamati: 'What is called zong tong is the appearance of gaining excellent progress through conditions, being far from the delusions of speech and writing, approaching the realm of no outflows, the ground of self-awareness, one's own true nature, being far from all false awareness and imagination, subduing all heretics and demons, and approaching the radiance of light through self-awareness. This is called the appearance of zong tong.' Therefore, enlightenment of the mind and becoming a patriarch is transmitted by the ancient sages. Therefore, Bodhidharma said: 'Understanding the mind-essence of the Buddha, without the slightest error in understanding, with practice and understanding corresponding, is called a patriarch.' And there is a verse that says: 'Also, not seeing evil and giving rise to dislike, also, not observing good and diligently acting, also, not abandoning foolishness and approaching the wise, also, not discarding delusion and seeking enlightenment. Reaching the Great Way, surpassing measure. Penetrating the Buddha's mind, transcending deliverance. Not sharing the same level with ordinary people and sages, standing alone, is called a patriarch.' Question: Enlightenment and understanding of the principle, like a person drinking water, knowing whether it is cold or warm for oneself. How can one describe the appearance of its practice? Answer: It has already been said that the expedient methods of all Buddhas will not be cut off in the present time, secretly spreading deep compassion, not allowing any sentient being to be isolated and abandoned. Those who have already understood will ultimately not speak easily. It is only because of doubt that questions are asked; because of questions, answers are given. This is what the original teacher, Sakyamuni Buddha, personally said at the Lanka Sutra assembly for the great Bodhisattvas of the ten directions who came to seek the Dharma: these two kinds of thorough understanding: one is zong tong, and the other is shuo tong (thorough understanding of teaching). Zong tong is for Bodhisattvas, and shuo tong is for beginners. The patriarchs and Buddhas condescend to the beginners, giving slight guidance. This refers to shuo tong, only because they seek the Dharma externally, generating understanding according to words, fearing that they will cling to expedient methods as real, and be deluded about zong tong, so the meaning of these two kinds of thorough understanding is separated. Zong tong is gaining excellent progress through conditions.
相。遠離言說文字妄想。乃至緣自覺趣光明輝發。若親到自覺地。光明發時。得云如人飲水。冷暖自知。如群盲眼開。分明照境。驗象真體。終不摸其尾牙。見乳正色。豈在談其鵠雪。當此具眼人前。若更說示。則不得稱知時名為大法師。實見月人。終不觀指。親到家者。自息問程。唯證相應。不俟言說。終不執指為月。亦不離指見月。如大涅槃經云。譬如有王。告一大臣。汝牽一象。以示盲者。爾時大臣。受王敕已。多集眾盲。以象示之。時彼眾盲。各以手觸。大臣即還。而白王言。臣已示竟。爾時大王。即喚眾盲。各各問言。汝見象耶。眾盲各言。我已得見。王言。像為何類。其觸牙者。即言。象形。如蘆菔根。其觸耳者。言象如箕。其觸頭者。言象如石。其觸鼻者。言象如杵。其觸腳者。言象如木臼。其觸脊者。言象如床。其觸腹者。言象如甕。其觸尾者。言象如繩。善男子。如彼眾盲。不說象體。亦非不說。若是眾相。悉非像者。離是之外。更無別象。善男子。王喻如來應正遍知。臣喻方等大涅槃經。像喻佛性。盲喻一切無明眾生。是諸眾生聞佛說已。或作是言。色是佛性。何以故。是色雖滅。次第相續。是故獲得無上如來三十二相如來常色。如來色者。常不斷故。是說色名為佛性。譬如真金。質雖遷變。色
【現代漢語翻譯】 現代漢語譯本 相（現象）。遠離用言語文字表達的妄想。乃至憑藉因緣自覺而趨向光明輝發的狀態。如果親身到達自覺的境地，光明煥發之時，就能體會到『如人飲水，冷暖自知』的境界。如同眾盲人睜開了眼睛，能夠分明地照見外境，驗證現象的真實本體。最終不會再去摸索大象的尾巴或牙齒來認識大象，而是能直接看到牛奶的真正顏色，又何必再去談論天鵝的潔白呢？ 當著這樣具有慧眼的人，如果還要再多加解說，那就不能被稱為真正懂得時機的『大法師』了。真正見到月亮的人，終究不會只盯著手指。親自到家的人，自然會停止問路。只有通過實證才能與真理相應，不需要過多的言語。最終不會執著于指向月亮的手指，也不會脫離手指而見到月亮。 正如《大涅槃經》所說：『譬如有一位國王，告訴一位大臣：你牽一頭大象，給盲人們看。』當時大臣接受國王的命令后，聚集了許多盲人，用大象給他們看。當時那些盲人，各自用手觸控大象。大臣隨即回來，稟告國王說：『臣已經展示完畢。』 當時大王就召集那些盲人，分別問他們說：『你們見到大象了嗎？』盲人們各自說：『我已經見到了。』國王問：『大象是什麼樣的？』觸控到牙齒的人，就說：『大象的形狀，像蘆菔根（蘿蔔）。』觸控到耳朵的人，說：『大象像簸箕。』觸控到頭的人，說：『大象像石頭。』觸控到鼻子的人，說：『大象像木杵。』觸控到腳的人，說：『大象像木臼。』觸控到脊背的人，說：『大象像床。』觸控到肚子的人，說：『大象像甕。』觸控到尾巴的人，說：『大象像繩子。』 『善男子，就像那些盲人，沒有說出大象的整體，但也不是完全沒有說。如果這些眾多的區域性形象，都不是真正的大象，那麼離開這些區域性之外，就沒有其他的大象了。』 『善男子，國王比喻如來應正遍知（Tathagata Arhat Samyaksambuddha），大臣比喻《方等大涅槃經》（Mahaparinirvana Sutra），大象比喻佛性（Buddha-nature），盲人比喻一切無明眾生。這些眾生聽聞佛陀說法后，或者會這樣說：色（rupa）是佛性。為什麼呢？因為色雖然會滅，但次第相續不斷，因此能夠獲得無上如來的三十二相（32 marks of a Buddha），如來的常色（eternal form）。如來的色，是常住不滅的，所以說色名為佛性。譬如真金，質地雖然會變化，但顏色
【English Translation】 English version The characteristic (lakshana). Staying away from the delusion of verbal expressions and written words, and even relying on the self-awareness of conditions to move towards the radiance of light. If one personally reaches the state of self-awareness, when the light shines forth, one can experience the state of 'as a person drinks water, one knows whether it is cold or warm.' It is like the blind opening their eyes, able to clearly see the external world and verify the true essence of phenomena. Ultimately, one will not grope the elephant's tail or teeth to understand the elephant, but will directly see the true color of milk, so why talk about the whiteness of a swan? In front of such a person with wisdom eyes, if one still needs to explain further, then one cannot be called a 'Great Dharma Master' who truly understands the timing. A person who has truly seen the moon will not just stare at the finger. A person who has personally arrived home will naturally stop asking for directions. Only through direct realization can one be in accordance with the truth, without the need for excessive words. Ultimately, one will not cling to the finger pointing at the moon, nor will one see the moon apart from the finger. Just as the Mahaparinirvana Sutra says: 'For example, there was a king who told a minister: You lead an elephant to show it to the blind people.' At that time, the minister, having received the king's order, gathered many blind people and showed them the elephant. At that time, those blind people each touched the elephant with their hands. The minister then returned and reported to the king, saying: 'I have finished showing it.' At that time, the king summoned those blind people and asked them separately: 'Have you seen the elephant?' The blind people each said: 'I have seen it.' The king asked: 'What is the elephant like?' The one who touched the tusk said: 'The shape of the elephant is like a radish root.' The one who touched the ear said: 'The elephant is like a winnowing basket.' The one who touched the head said: 'The elephant is like a stone.' The one who touched the nose said: 'The elephant is like a pestle.' The one who touched the foot said: 'The elephant is like a mortar.' The one who touched the back said: 'The elephant is like a bed.' The one who touched the belly said: 'The elephant is like a jar.' The one who touched the tail said: 'The elephant is like a rope.' 'Good man, just like those blind people, they did not describe the whole elephant, but they were not completely wrong either. If these many partial images are not the real elephant, then apart from these parts, there is no other elephant.' 'Good man, the king is a metaphor for the Tathagata Arhat Samyaksambuddha, the minister is a metaphor for the Mahaparinirvana Sutra, the elephant is a metaphor for Buddha-nature, and the blind people are a metaphor for all ignorant beings. After hearing the Buddha's teachings, these beings may say: Rupa (form) is Buddha-nature. Why? Because although rupa will cease, it continues in a sequential manner, therefore one can obtain the thirty-two marks of a Buddha (32 marks of a Buddha), the eternal form of the Tathagata. The rupa of the Tathagata is permanent and does not perish, therefore it is said that rupa is called Buddha-nature. For example, true gold, although its substance may change, its color
常不異。或時作釧作盤。然其黃色初無改易。眾生佛性。亦復如是。質雖無常。而色是常。以是故。說色為佛性。乃至說受想行識等為佛性。又有說言。離陰有我。我是佛性。如彼盲人。各各說象。雖不得實。非不說象。說佛性者。亦復如是。非即六法。不離六法。善男子。是故我說眾生佛性。非色不離色。乃至非我不離我。善男子。有諸外道。雖說有我。而實無我。眾生我者。即是五陰。離陰之外。更無別我。善男子。譬如莖葉須臺。合為蓮華。離是之外。更無別華。又佛言。善男子。是諸外道。癡如小兒。無慧方便。不能了達。常與無常。苦與樂。凈不凈。我無我。壽命非壽命。眾生非眾生。實非實。有非有。于佛法中。取少許分。虛妄計有。常樂我凈。而實不知常樂我凈。如生盲人。不識乳色。便問他言。乳色何似。他人答言。色白如貝。盲人復問。是乳色者。如貝䩕耶。答言不也。復問。貝色為何似耶。答言。猶稻米粖。盲人復問。乳色柔軟。如稻米粖耶。稻米粖者。復何所似。答言。猶如雨雪。盲人復言。彼稻米粖冷如雪耶。雪復何似。答言。猶如白鵠。是生盲人。雖聞如是四種譬喻。終不能得識乳真色。是諸外道。亦復如是。終不能識常樂我凈。善男子。以是義故。我佛法中。有真實諦。非於外道。夫真
【現代漢語翻譯】 現代漢語譯本 常是不變的。有時被製成手鐲，有時被製成盤子，但其黃金的顏色始終沒有改變。眾生的佛性（Buddha-nature），也像這樣。本質雖然是無常的，但顏色是常住的。因此，我說色（form）就是佛性，乃至說受（sensation）、想（perception）、行（volition）、識（consciousness）等也是佛性。還有人說，離開五陰（skandhas）之外，有一個『我』（atman），這個『我』就是佛性。就像那些盲人，各自描述大象，雖然沒有得到真實的形象，但並非沒有描述大象。說佛性的人，也是這樣。佛性不是即是六法（六根、六塵、六識），也不離六法。善男子，因此我說眾生的佛性，不是色也不離色，乃至不是『我』也不離『我』。善男子，有些外道（non-buddhists），雖然說有『我』，但實際上沒有『我』。眾生的『我』，就是五陰，離開五陰之外，再沒有別的『我』。善男子，譬如莖、葉、須、臺，合在一起成為蓮花，離開這些之外，再沒有別的蓮花。還有，佛說：善男子，這些外道，愚癡得像小孩子，沒有智慧和方便，不能了達常與無常、苦與樂、凈與不凈、我與無我、壽命與非壽命、眾生與非眾生、真實與非真實、有與非有。他們在佛法中，取少許部分，虛妄地認為有常、樂、我、凈，但實際上不知道常、樂、我、凈。就像天生的盲人，不認識牛奶的顏色，便問別人說：『牛奶的顏色像什麼？』別人回答說：『顏色白得像貝殼。』盲人又問：『這牛奶的顏色，像貝殼的硬度嗎？』回答說：『不是的。』又問：『貝殼的顏色像什麼呢？』回答說：『像稻米的粉末。』盲人又問：『牛奶的顏色柔軟，像稻米的粉末嗎？稻米的粉末，又像什麼呢？』回答說：『像雨雪。』盲人又說：『那稻米的粉末冷得像雪嗎？雪又像什麼呢？』回答說：『像白色的天鵝。』這個天生的盲人，雖然聽了這四種比喻，始終不能認識牛奶的真實顏色。這些外道，也像這樣，始終不能認識常、樂、我、凈。善男子，因為這個緣故，我的佛法中，有真實諦（ultimate truth），而不是在外道那裡。真正的……
【English Translation】 English version The constant does not change. Sometimes it is made into bracelets, sometimes into plates, but its golden color never changes. The Buddha-nature (Buddha-dhatu) of sentient beings is also like this. Although the substance is impermanent, the color is permanent. Therefore, I say that form (rupa) is Buddha-nature, and even sensation (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are also Buddha-nature. Some also say that apart from the five skandhas (aggregates), there is a 'self' (atman), and this 'self' is Buddha-nature. It is like those blind men, each describing the elephant; although they do not grasp the true form, they are not not describing the elephant. Those who speak of Buddha-nature are also like this. Buddha-nature is neither identical to the six dharmas (six sense organs, six sense objects, six consciousnesses) nor separate from the six dharmas. Good man, therefore I say that the Buddha-nature of sentient beings is neither form nor separate from form, and even neither 'self' nor separate from 'self'. Good man, there are some non-Buddhists (tirthikas) who, although they say there is a 'self', in reality there is no 'self'. The 'self' of sentient beings is the five skandhas; apart from the skandhas, there is no other 'self'. Good man, just as the stem, leaves, stamens, and calyx together form a lotus flower, apart from these, there is no other lotus flower. Furthermore, the Buddha said: Good man, these non-Buddhists are as foolish as children, without wisdom and skillful means, unable to understand permanence and impermanence, suffering and happiness, purity and impurity, self and non-self, life and non-life, sentient beings and non-sentient beings, reality and non-reality, existence and non-existence. In the Buddha-dharma, they take a small portion and falsely believe that there is permanence, bliss, self, and purity, but in reality, they do not know permanence, bliss, self, and purity. It is like a person born blind who does not know the color of milk and asks others, 'What is the color of milk like?' Others answer, 'The color is as white as a shell.' The blind person then asks, 'Is the color of milk as hard as a shell?' The answer is, 'No.' He then asks, 'What is the color of a shell like?' The answer is, 'Like rice flour.' The blind person then asks, 'Is the color of milk as soft as rice flour? What is rice flour like?' The answer is, 'Like rain and snow.' The blind person then says, 'Is rice flour as cold as snow? What is snow like?' The answer is, 'Like a white swan.' This person born blind, although he has heard these four metaphors, is ultimately unable to recognize the true color of milk. These non-Buddhists are also like this; they are ultimately unable to recognize permanence, bliss, self, and purity. Good man, for this reason, in my Buddha-dharma, there is ultimate truth (paramartha-satya), and not in the non-Buddhist paths. The true...
實諦者。宗鏡所歸。未聞悟時。不信解者。所有說法。及自修行。皆成生滅折伏之門。不入無生究竟之道。如庵提遮女經云。爾時文殊師利。又問曰。頗有明知生而不生相。為生所留者不。答曰有。雖自明見。其力未充。而為生所留者是也。又問曰。頗有無知不識生性。而畢竟不為生所留者不。答曰無。所以者何。若不見生性。雖因調伏。少得安處。其不安之相。常為對治。若能見生性者。雖在不安之處。而安相常現前。若不如是知者。雖有種種勝辯談說。甚深典籍。而即是生滅心。說彼實相密要之言。如盲辯色。因他語故。說得青黃赤白黑。而不能自見色之正相。今不能見諸法者。亦復如是。但今為生所生。為死所死者。而有所說者。乃于其人。即無生死之義耶。若為常無常所繫者。亦復如是。當知大得空者亦不自得空。故說有空義耶。故知能了萬法無生之性。是為得道。大般若經云。佛言。善現。以一切法空無所有。皆不自在。虛誑不堅。故一切法。無生無起。無知無見。複次善現。一切法性。無所依止。無所繫屬。由此因緣。無生無起。無知無見。華嚴經云。如實法印。印諸業門。得法無生。住佛所住。觀無生性。印諸境界。諸佛護念。發心迴向。與諸法性。相應迴向。入無作法。成就所作方便。是以不了唯心
【現代漢語翻譯】 現代漢語譯本： 真實諦理是宗鏡最終歸宿。如果未曾證悟，不信解的人，他們所有的說法以及自身的修行，都會變成生滅對治之法，無法進入無生究竟之道。如同《庵提遮女經》所說：當時，文殊師利菩薩又問：『是否有人明明知道生而不生的實相，卻仍然被生所束縛？』回答說：『有。雖然自己明明看見了，但力量還不夠充足，所以被生所束縛。』又問：『是否有人無知，不認識生的本性，卻最終不被生所束縛？』回答說：『沒有。』為什麼呢？如果不見生的本性，即使通過調伏，稍微得到安穩，那不安穩的相狀，常常需要對治。如果能見到生的本性，即使身處不安穩的地方，那安穩的相狀也會常常顯現。如果不如是知曉，即使有種種殊勝的辯才和談論，以及甚深的典籍，那也只是生滅心。用生滅心來說那實相的秘密要義，就像盲人辨別顏色，因為聽別人說，說得出青黃赤白黑，卻不能自己看見顏色的真正相狀。現在不能看見諸法實相的人，也是這樣。只是被生所生，被死所死的人，而有所說法，那麼對於這個人來說，就沒有生死的意義了。如果被常與無常所束縛的人，也是這樣。應當知道，即使是大得空性的人，也不能自己得到空性，所以才說有空性的意義。』所以要知道，能夠明瞭萬法無生的本性，才是得到正道。《大般若經》說：佛說：『善現（Subhuti）。因為一切法空無所有，都不自在，虛妄不堅固，所以一切法，無生無起，無知無見。』又說：『善現（Subhuti）。一切法的本性，無所依止，無所繫屬，因為這個因緣，無生無起，無知無見。』《華嚴經》說：『如實法印，印證一切業門，得到法無生，安住于諸佛所安住之處。觀察無生之性，印證一切境界，諸佛護念。發菩提心迴向，與諸法性相應迴向，進入無作之法，成就所作的方便。』因此，不瞭解唯心（mind-only）。
【English Translation】 English version: The true reality is where the Mirror of Doctrine ultimately leads. For those who have not awakened and do not believe or understand, all their teachings and self-cultivation become methods of subjugation within the realm of birth and death, failing to enter the ultimate path of non-origination. As stated in the Ambatthakanya Sutta: At that time, Manjushri (Manjusri - Bodhisattva of wisdom) asked again: 'Is there anyone who clearly knows the aspect of birth that is not birth, yet is still bound by birth?' The answer was: 'Yes, there is. Although they clearly see it themselves, their strength is not sufficient, and they are bound by birth.' He asked again: 'Is there anyone who is ignorant, does not recognize the nature of birth, yet is ultimately not bound by birth?' The answer was: 'No, there is not.' Why is that? If one does not see the nature of birth, even if they attain some peace through taming, the aspect of unease constantly requires remedy. If one can see the nature of birth, even in a place of unease, the aspect of peace is always present. If one does not know in this way, even with various excellent eloquence and profound scriptures, it is still the mind of birth and death. To speak of the secret essentials of true reality with such a mind is like a blind person describing colors, able to speak of blue, yellow, red, white, and black because of what others say, but unable to see the true aspect of color themselves. Those who cannot see all dharmas (dharmas - teachings or phenomena) now are also like this. They are merely born by birth and die by death, and if they speak, then for that person, there is no meaning of birth and death. If one is bound by permanence and impermanence, it is also like this. One should know that even those who greatly attain emptiness do not attain emptiness themselves, which is why it is said that there is a meaning of emptiness.' Therefore, know that being able to understand the nature of non-origination of all dharmas is to attain the path. The Great Perfection of Wisdom Sutra says: The Buddha said: 'Subhuti (Subhuti - one of the principal disciples of the Buddha), because all dharmas are empty and without substance, all are not self-existent, false, and not firm, therefore all dharmas are without birth, without arising, without knowledge, and without seeing.' Furthermore, 'Subhuti (Subhuti - one of the principal disciples of the Buddha), the nature of all dharmas has no support and is not bound to anything. Because of this cause and condition, there is no birth, no arising, no knowledge, and no seeing.' The Avatamsaka Sutra says: 'The seal of true reality seals all doors of karma, attaining the non-origination of dharma, abiding where the Buddhas abide. Observing the nature of non-origination seals all realms, and the Buddhas protect and remember them. Generating the mind of dedication, dedicating in accordance with the nature of all dharmas, entering the dharma of non-action, accomplishing the expedient means of what is to be done.' Therefore, not understanding mind-only.
之旨。未入宗鏡之人。向無生中。起貪癡之垢。于真空內。著境界之緣。以為對治。成其輪轉。若能返照。心境俱寂。如諸法無行經云。若菩薩見貪慾際。即是真際。見瞋恚際。即是真際。見愚癡際。即是真際。則能畢滅業障之罪。乃至凡夫愚人。不知諸法畢竟滅相故。自見其身。亦見他人。以是見故。便起身口意業。乃至不見佛。不見法。不見僧。是則不見一切法。若不見一切法。于諸法中。則不生疑。不生疑故。則不受一切法。不受一切法故。則自寂滅。不思議佛境界經云。爾時世尊。復語文殊師利菩薩言。童子。汝能了知如來所住平等法不。文殊師利菩薩言。世尊。我已了知。佛言。童子。何者是如來所住平等法。文殊師利菩薩言。世尊。一切凡夫。起貪瞋癡處。是如來所住平等法。佛言。童子。云何一切凡夫。起貪瞋癡處。是如來所住平等法。文殊師利菩薩言。世尊。一切凡夫。于空無相無愿法中。起貪瞋癡。是故一切凡夫。起貪瞋癡處。即是如來所住平等法。佛言。童子。空豈是有法。而言于中。有貪瞋癡。文殊師利菩薩言。世尊。空是有。是故貪瞋癡亦是有。佛言。童子。空云何有。貪瞋癡。復云何有。文殊師利菩薩言。世尊。空以言說故有。貪瞋癡。亦以言說故有。如佛說。比丘有。無生無起。無作無
【現代漢語翻譯】 現代漢語譯本： 這段話的宗旨是：對於尚未領悟宗鏡（Zongjing，指禪宗的根本教義）的人來說，他們會在無生（Wusheng，指不生不滅的真如本性）中生起貪婪、嗔恨、愚癡的污垢，在真空（Zhenkong，指空性）中執著于境界的因緣，並以此為對治方法，結果反而形成了輪迴流轉。如果能夠反觀自照，使心和境都達到寂靜，就像《諸法無行經》（Zhu Fa Wu Xing Jing）所說：『如果菩薩見到貪慾的邊際，那就是真如的邊際；見到嗔恚的邊際，那就是真如的邊際；見到愚癡的邊際，那就是真如的邊際。』這樣就能徹底消滅業障的罪過。乃至凡夫愚人，因為不知道諸法畢竟空寂的真相，所以會看到自身，也看到他人。因為這種見解，便會產生身口意三業，乃至見不到佛（Fo，指覺悟者），見不到法（Fa，指佛法），見不到僧（Seng，指僧團）。這就是見不到一切法。如果見不到一切法，對於諸法就不會產生懷疑。不產生懷疑，就不會接受一切法。不接受一切法，就會自然寂滅。《不思議佛境界經》（Bu Si Yi Fo Jing Jie Jing）中說：當時，世尊（Shizun，對佛的尊稱）又對文殊師利菩薩（Wenshushili Pusa，智慧第一的菩薩）說：『童子，你能夠了解如來所安住的平等法嗎？』文殊師利菩薩說：『世尊，我已經瞭解了。』佛說：『童子，什麼是如來所安住的平等法呢？』文殊師利菩薩說：『世尊，一切凡夫生起貪嗔癡的地方，就是如來所安住的平等法。』佛說：『童子，為什麼一切凡夫生起貪嗔癡的地方，就是如來所安住的平等法呢？』文殊師利菩薩說：『世尊，一切凡夫在空無相無愿的法中，生起貪嗔癡，所以一切凡夫生起貪嗔癡的地方，就是如來所安住的平等法。』佛說：『童子，空難道是有法，而可以在其中有貪嗔癡嗎？』文殊師利菩薩說：『世尊，空是有，所以貪嗔癡也是有。』佛說：『童子，空如何有？貪嗔癡又如何有？』文殊師利菩薩說：『世尊，空因為言說而有，貪嗔癡也因為言說而有。』如佛所說：『比丘有無生無起，無作無』
【English Translation】 English version: The gist of this passage is: For those who have not yet entered the Zongjing (宗鏡, the fundamental doctrine of Zen Buddhism), they generate the defilements of greed, hatred, and delusion within the Wusheng (無生, the unproduced and unceasing true nature), and cling to the conditions of realms within the Zhenkong (真空, emptiness), using this as a means of counteracting them, which instead results in the cycle of reincarnation. If one can reflect inwardly, both mind and realm will become tranquil, just as the Zhu Fa Wu Xing Jing (諸法無行經) says: 'If a Bodhisattva sees the boundary of greed, that is the boundary of true reality; sees the boundary of hatred, that is the boundary of true reality; sees the boundary of delusion, that is the boundary of true reality.' Then one can completely extinguish the sins of karmic obstacles. Even ordinary foolish people, because they do not know the ultimately extinguished appearance of all dharmas, see themselves and see others. Because of this view, they then generate actions of body, speech, and mind, and even do not see the Buddha (佛, the enlightened one), do not see the Dharma (法, the teachings of the Buddha), and do not see the Sangha (僧, the monastic community). This is not seeing all dharmas. If one does not see all dharmas, then in all dharmas, one will not generate doubt. Because one does not generate doubt, one will not accept all dharmas. Because one does not accept all dharmas, one will naturally become tranquil. The Bu Si Yi Fo Jing Jie Jing (不思議佛境界經) says: At that time, the World Honored One (世尊, a respectful title for the Buddha) again said to Manjushri Bodhisattva (文殊師利菩薩, the Bodhisattva of wisdom): 'Child, are you able to understand the equal Dharma in which the Tathagata dwells?' Manjushri Bodhisattva said: 'World Honored One, I have already understood.' The Buddha said: 'Child, what is the equal Dharma in which the Tathagata dwells?' Manjushri Bodhisattva said: 'World Honored One, the place where all ordinary beings generate greed, hatred, and delusion is the equal Dharma in which the Tathagata dwells.' The Buddha said: 'Child, how is it that the place where all ordinary beings generate greed, hatred, and delusion is the equal Dharma in which the Tathagata dwells?' Manjushri Bodhisattva said: 'World Honored One, all ordinary beings generate greed, hatred, and delusion in the Dharma of emptiness, no-appearance, and no-desire, therefore the place where all ordinary beings generate greed, hatred, and delusion is the equal Dharma in which the Tathagata dwells.' The Buddha said: 'Child, is emptiness a Dharma that exists, that there can be greed, hatred, and delusion within it?' Manjushri Bodhisattva said: 'World Honored One, emptiness exists, therefore greed, hatred, and delusion also exist.' The Buddha said: 'Child, how does emptiness exist? How do greed, hatred, and delusion exist?' Manjushri Bodhisattva said: 'World Honored One, emptiness exists because of speech, and greed, hatred, and delusion also exist because of speech.' As the Buddha said: 'A Bhikshu has no birth, no arising, no creation, no'
為。非諸行法。此無生無起。無作無為非諸行法。非不有。若不有者。則于生起作為諸行之法。應無出離。以有。故言出離耳。此亦如是。若無有空。則于貪瞋癡。無有出離。以有。故說離貪等諸煩惱耳。中觀論偈云。從法不生法。亦不生非法。從非法不生。法。及於非法。直釋偈意。法即是有。如色心等。非法是無。如兔角等。若從法生法。如母生子。法生非法。如人生石女兒。從非法生法。如兔角生人。從非法生非法者。如龜毛生兔角。故般若假名論云。復有念言。若如來但證無所得者。佛法即一非是無邊。是故經言。如來說一切法。皆是佛法。佛法謂何。即無所得。未曾一法。有可得性。是故一切。無非佛法。云何一切。皆無所得。經云。一切法者。即非一切法。云何非耶。無生性故。若無生即無性。云何名一切法。于無性中。假言說故。一切法無有性者。即是眾生如來藏性。龐居士偈云。劫火燃天天不熱。嵐風吹動不聞聲。百川競注海不溢。五嶽名山不見形。澄清靜慮無軌跡。千途盡總入無生。故知諸法從意成形。千途因心有像。一念澄寂。萬境曠然。元同不二之門。盡入無生之旨。所以傅大士行路難云。君不見。諸法但假空施設。寂靜無門為法門。一切法中心為主。余今不復得心原。究撿心原既不得。當知
【現代漢語翻譯】 現代漢語譯本：因此，『無作無為』並非指各種行為法則。這種『無生無起，無作無為』並非各種行為法則，但也不是不存在。如果不存在，那麼對於由生起和作為所產生的各種行為之法，就應該沒有出離。正因為存在，所以才說有出離。這個道理也是一樣。如果沒有空性，那麼對於貪、嗔、癡，就沒有出離。正因為有空性，所以才說遠離貪等各種煩惱。《中觀論》的偈頌說：『從法不生法，亦不生非法；從非法不生，法及於非法。』直接解釋偈頌的含義，『法』就是『有』，比如色、心等。『非法』就是『無』，比如兔角等。如果從『法』生『法』，就像母親生孩子；『法』生『非法』，就像人生石女兒；從『非法』生『法』，就像兔角生人；從『非法』生『非法』，就像龜毛生兔角。所以《般若假名論》說：『又有人認為，如果如來只是證得無所得，那麼佛法就應該是一，而不是無邊。』所以經上說：『如來說一切法，皆是佛法。』什麼是佛法呢？就是無所得。沒有一法，有可以得到的性質。所以一切法，沒有不是佛法的。為什麼說一切法，都是無所得呢？經上說：『一切法者，即非一切法。』為什麼說『非』呢？因為沒有生性。如果沒有生性，就沒有自性。為什麼又名為一切法呢？因為在無自性中，假立言說。一切法沒有自性，就是眾生如來藏性。龐居士的偈頌說：『劫火燃燒，天也不熱；嵐風吹動，不聞聲音；百川競相注入，海也不溢；五嶽名山，不見形跡。澄清靜慮，沒有軌跡；千條道路，最終都歸入無生。』所以知道諸法從意念形成形象，千條道路因為心而有影像。一念澄凈寂滅，萬境空曠開闊。原本就相同于不二之門，最終都歸入無生的旨趣。所以傅大士《行路難》說：『你沒看見嗎？諸法都只是假借空性而施設，寂靜無門才是真正的法門。一切法中，心是主宰。如今不再去尋求心的本源。仔細探究心的本源卻不可得，應當知道』
【English Translation】 English version: Therefore, 'non-action and non-doing' are not referring to various laws of conduct. This 'no birth, no arising, no action, no doing' is not the various laws of conduct, but it is also not non-existent. If it were non-existent, then for the various laws of conduct produced by birth and action, there should be no liberation. It is precisely because it exists that we speak of liberation. This principle is also the same. If there were no emptiness, then there would be no liberation from greed, anger, and delusion. It is precisely because there is emptiness that we speak of being apart from greed and other afflictions. The verse in the Madhyamaka-karika (Verses on the Middle Way) says: 'From a dharma, a dharma does not arise, nor does a non-dharma arise; from a non-dharma, a dharma does not arise, nor does a non-dharma.' Directly explaining the meaning of the verse, 'dharma' is 'existence,' such as form, mind, etc. 'Non-dharma' is 'non-existence,' such as a rabbit's horn, etc. If a 'dharma' arises from a 'dharma,' it is like a mother giving birth to a child; a 'dharma' gives rise to a 'non-dharma,' it is like a person giving birth to a stone daughter; a 'dharma' arises from a 'non-dharma,' it is like a rabbit's horn giving birth to a person; a 'non-dharma' gives rise to a 'non-dharma,' it is like turtle hair giving birth to a rabbit's horn. Therefore, the Prajna-samjnana-sastra (Treatise on Prajna Names) says: 'Again, some think that if the Tathagata (Thus Come One) only realizes no attainment, then the Buddha-dharma (Buddha's teachings) should be one, not boundless.' Therefore, the sutra (Buddhist scripture) says: 'The Tathagata speaks of all dharmas, all are Buddha-dharma.' What is Buddha-dharma? It is no attainment. There is not a single dharma that has the nature of being attainable. Therefore, all dharmas are not non-Buddha-dharma. Why are all dharmas no attainment? The sutra says: 'All dharmas are not all dharmas.' Why are they 'not'? Because they have no birth nature. If there is no birth nature, then there is no self-nature. Why are they called all dharmas? Because in no self-nature, there is provisional speech. All dharmas have no self-nature, which is the Tathagatagarbha (Buddha-nature) of sentient beings. The verse of Layman Pang says: 'When the fire of the kalpa (aeon) burns, the heavens are not hot; when the violent wind blows, no sound is heard; when hundreds of rivers rush in, the sea does not overflow; the five famous mountains are not seen. Clear and quiet contemplation, without a trace; a thousand paths, all enter into no birth.' Therefore, know that all dharmas take shape from intention, and a thousand paths have images because of the mind. When one thought is clear and still, the myriad realms are vast and open. Originally the same as the gate of non-duality, all enter into the meaning of no birth. Therefore, the Great Scholar Fu in The Difficult Road says: 'Have you not seen? All dharmas are only provisionally established through emptiness, and silent and gatelessness is the true dharma gate. In all dharmas, the mind is the master. Now I no longer seek the origin of the mind. After carefully investigating the origin of the mind and finding it unattainable, one should know'
諸法並無根。又無生有二。如通心論云。一法性無生。妙理言法。至虛言性。本來自爾。名曰無生。二緣起無生。夫境由心現。故不從他生。心籍境起。故不自生。心境各異。故不共生。相因而有。故不無因生。亦云。一理無生。圓成實性。本不生故。二事無生。緣生之相。即無生故。止觀云。若釋金剛經。即轉無生意。度入不住門中。種種不住。不住色佈施。不住聲香等佈施。雖諸法不住。以無住法住般若中。即是入空。以無住法住世諦。即是入假。以無住法住實相。即是入中。此無住慧。即是金剛。三昧。能破盤石沙礫。徹至本際。又如釋迦牟尼入大寂定金剛三昧。天親無著論。開善廣解。詎出無生無住之意。若得此意。千經萬論。豁矣無疑。此是學觀之初章。思議之根本。釋異之妙慧。入道之指歸。綱骨曠大。事理具足。一解千從。法門自在。故知一切諸法。皆從無生性空而有。有而非有。不離俗而常真。非有而有。不離真而恒俗。則幻有立而無生顯。空有歷然。兩相泯而雙事存。真俗宛爾。斯則無生而無不生。不住二邊矣。如古德頌云。無生終不住。萬像徒流佈。若作無生解。還被無生固。
問。以心為宗。理須究竟。約有情界。真妄似分。不可雷同。有濫圓覺。如金鍮共爇。真偽俄分。砂米同炊。生
{ "translations": [ "現代漢語譯本：", "一切諸法都沒有根本，也沒有產生和存在這兩個方面。如同《通心論》所說：一、法性無生，精妙的道理稱為『法』，至真至虛的本體稱為『性』，本來就是如此，所以叫做『無生』。二、緣起無生，境界由心顯現，所以不是從其他事物產生；心依靠境界而生起，所以不是自己產生；心和境界各不相同，所以不是共同產生；相互依存而存在，所以不是沒有原因地產生。也可以說：一、理無生，圓滿成就的真實自性，本來就不生。二、事無生，因緣所生的現象，就是無生。", "《止觀》中說：如果解釋《金剛經》，就是轉入無生的意義，進入不住的法門中。種種不住，不住於色佈施，不住于聲香味等佈施。雖然一切諸法不住，以無住之法安住于般若中，就是入空；以無住之法安住於世諦，就是入假；以無住之法安住于實相，就是入中。這種無住的智慧，就是金剛三昧，能夠破開盤石沙礫，徹底達到根本的實相。又如釋迦牟尼佛入大寂定金剛三昧，天親菩薩和無著菩薩的論著，開善法師的廣博解釋，難道不是闡述無生無住的意義嗎？如果領會了這個意義，千經萬論，就會豁然開朗，毫無疑問。這是學習觀行的最初階段，思議的根本，解釋差異的精妙智慧，進入佛道的指引。綱領廣大，事理完備。理解了一個方面，就能通達其他方面，運用佛法自在無礙。所以要知道一切諸法，都是從無生性空而有，存在卻又不是真實存在，不離世俗而常是真理，不是真實存在卻又存在，不離真理而恒常是世俗。這樣，幻有的現象成立，而無生的道理顯現；空和有歷歷分明，兩種相對的事物泯滅，而雙重的事實存在；真和俗宛然一體。這就是無生而無所不生，不住於二邊。", "如同古代德行高尚的人所作的偈頌說：『無生最終不住，萬象徒然流佈。如果執著于無生的解釋，反而會被無生所束縛。』", "問：以心為宗旨，道理必須探究到究竟。就有情眾生的世界來說，真和妄似乎有分別，不可混為一談，以免濫用圓覺的教義。如同金和鍮一起燃燒，真假立刻分辨；砂和米一起煮飯，生熟...", "", "english_translations": [ "English version:", "All dharmas have no root, nor do they have the two aspects of arising and existence. As stated in the Tong Xin Lun (Treatise on Penetrating the Mind): First, Dharma-nature (Dharma means subtle principle, nature means ultimate emptiness) is unborn. The wonderful principle is called 'Dharma,' and the ultimate emptiness is called 'nature.' It is originally so, hence it is called 'unborn.' Second, dependent origination (Pratītyasamutpāda) is unborn. The realm is manifested by the mind, so it does not arise from other things; the mind arises relying on the realm, so it does not arise from itself; the mind and the realm are different, so they do not arise together; they exist interdependently, so they do not arise without a cause. It can also be said: First, principle is unborn, the perfectly accomplished real nature is originally unborn. Second, phenomena are unborn, the appearance of arising from conditions is itself unborn.", "The Zhi Guan (Ceasing and Contemplation) says: If you explain the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra), you are turning towards the meaning of non-birth, entering the gate of non-abiding. All kinds of non-abiding, not abiding in giving with form, not abiding in giving with sound, smell, etc. Although all dharmas do not abide, abiding in prajna (wisdom) with the Dharma of non-abiding is entering emptiness; abiding in conventional truth (saṃvṛti-satya) with the Dharma of non-abiding is entering provisionality; abiding in ultimate reality (paramārtha-satya) with the Dharma of non-abiding is abiding in the Middle Way. This wisdom of non-abiding is the Vajra Samadhi (Diamond Samadhi), which can break through rocks and gravel, thoroughly reaching the fundamental reality. Furthermore, like Shakyamuni Buddha (Śākyamuni) entering the Great Tranquility Vajra Samadhi, the treatises of Vasubandhu (Vasubandhu) and Asanga (Asaṅga), and the extensive explanations of Kaishan (Kaishan), are they not elucidating the meaning of non-birth and non-abiding? If you understand this meaning, the thousands of sutras and treatises will become clear and without doubt. This is the initial stage of learning contemplation, the foundation of thought, the subtle wisdom of explaining differences, and the guide to entering the path. The framework is vast, and the principles are complete. Understanding one aspect allows you to understand other aspects, and using the Dharma is free and unhindered. Therefore, know that all dharmas arise from the unborn nature of emptiness, existing yet not truly existing, not separate from the mundane yet always true, not truly existing yet existing, not separate from the true yet constantly mundane. In this way, the illusory phenomena are established, and the principle of non-birth is revealed; emptiness and existence are clearly distinguished, the two relative things are extinguished, and the dual facts exist; truth and convention are clearly one. This is non-birth and yet nothing is not born, not abiding in the two extremes.", "As the verse of an ancient virtuous person says: 'Non-birth ultimately does not abide, the myriad phenomena flow in vain. If you cling to the explanation of non-birth, you will be bound by non-birth.'", "Question: Taking the mind as the principle, the truth must be investigated to the end. Regarding the realm of sentient beings, truth and falsehood seem to be distinct, and should not be confused, lest the teachings of Perfect Enlightenment (Yuanjue) be misused. Just as gold and tutty (tutthaka) are burned together, the true and false are immediately distinguished; when sand and rice are cooked together, the raw and cooked..." ] } ]
熟有異。未審以何心為宗。
答。誠如所問。須細識心。此妙難知。唯佛能辯。只為三乘慕道。見有差殊。錯指妄心。以為真實。認妄賊而為真子。劫盡家珍。收魚目以作驪珠。空迷智眼。遂使愚癡之子。陷有獄之重關。邪倒之人。溺見河之駭浪。戲熾焰于朽宅。忘苦忘疲。臥大夢于長宵。迷心迷性。皆為執斯緣慮。作自己身。遺此真心。認他聲色。斯則出俗外道。在家凡夫之所失也。乃至三乘慕道。法學。禪宗。亦迷此心。執佛方便。致使教開八網。乘對四機。越一念而遠驟三祇。功虛大劫。離寶所而久淹化壘。跡困長衢。斯即權機小果。乃至禪宗不得意者之所失也。所以首楞嚴經云。佛告阿難。一切眾生從無始來。種種顛倒。業種自然。如惡叉聚。諸修行人。不能得成無上菩提。乃至別成聲聞緣覺。及成外道諸天魔王。及魔眷屬。皆由不知二種根本。錯亂修習。猶如煮砂欲成嘉饌。縱經塵劫。終不能得。云何二種。阿難。一者。無始生死根本。則汝今者。與諸眾生。用攀緣心。為自性者。二者。無始菩提涅槃。元清凈體。則汝今者。識精元明。能生諸緣。緣所遺者。由諸眾生遺此本明。雖終日行而不自覺。枉入諸趣。釋曰。此二種根本。即真妄二心。一者無始生死根本者。即根本無明。此是妄心。最初迷一
【現代漢語翻譯】 現代漢語譯本：什麼是熟和異？不知道以什麼心為宗旨？
回答：您問得很好，必須仔細認識這個心。這個心微妙難以知曉，只有佛才能辨別。只因爲聲聞乘、緣覺乘、菩薩乘的修行人仰慕佛道，見解各有差異，錯誤地指認妄心，把它當作真實的心。認賊作子，劫掠盡家中的珍寶；把魚眼睛當作驪珠，白白地迷惑了智慧之眼。於是使得愚癡的兒子，陷入有為之獄的重重關卡；邪見顛倒之人，沉溺於見解之河的駭浪之中。在朽壞的房屋裡玩弄熾熱的火焰，忘記痛苦和疲勞；在漫長的夜晚里做著大夢，迷惑了心和性。都是因為執著于緣慮，把它當作自己的身體，遺忘了這個真心，而認取外在的聲色。這就是出世俗的外道，和在家的凡夫所迷失的。乃至三乘的修行人，法相宗、禪宗，也迷惑于這個心，執著于佛的方便法門，導致教法開設了八種綱領，佛乘針對四種根機。超越一念而遠遠地奔向三大阿僧祇劫，徒勞地度過漫長的時間，遠離了寶所而長久地滯留在化城。足跡困於長長的道路。這就是權巧方便的小果，乃至禪宗不得意的人所迷失的。所以《首楞嚴經》說：『佛告訴阿難，一切眾生從無始以來，種種顛倒，業力種子自然而然地聚集在一起，就像惡叉聚一樣。諸修行人，不能夠成就無上的菩提，乃至分別成就聲聞、緣覺，以及成就外道、諸天魔王，以及魔王的眷屬，都是因為不知道兩種根本，錯誤地修習，就像煮沙子想要做成美味的飯食，即使經過無數劫，最終也不能夠得到。什麼是兩種根本？阿難，一者是無始生死根本，就是你現在和諸眾生，用攀緣心，作為自己的自性。二者是無始菩提涅槃，原本清凈的本體，就是你現在，識精元明，能夠生出諸緣，緣所遺忘的。由於諸眾生遺忘了這個本明，雖然整天都在行走卻不自覺，白白地進入各種趣道。』 釋迦牟尼佛說：這兩種根本，就是真妄二心。一者是無始生死根本，就是根本無明，這是妄心，最初的迷惑。
【English Translation】 English version: What are '熟' (shú, familiarity) and '異' (yì, difference)? I don't know what mind is taken as the fundamental principle?
Answer: Your question is excellent. It is necessary to carefully recognize this mind. This mind is subtle and difficult to know; only the Buddha can discern it. It is only because the practitioners of the Three Vehicles (聲聞乘 Shēngwén Chéng - Śrāvakayāna, 緣覺乘 Yuánjué Chéng - Pratyekabuddhayāna, 菩薩乘 Púsà Chéng - Bodhisattvayāna) admire the Buddha's path, and their views differ, that they mistakenly identify the false mind, taking it as the real mind. They recognize a thief as their own child, plundering all the treasures of their home; they take fish eyes as precious pearls, vainly obscuring their wisdom eyes. Thus, they cause the foolish son to fall into the heavy gates of the prison of conditioned existence; those with perverse views drown in the terrifying waves of the river of views. They play with blazing flames in a decaying house, forgetting pain and fatigue; they lie in a long night of great dreams, deluding their mind and nature. All this is because they cling to conditioned thoughts, taking them as their own body, forgetting this true mind, and recognizing external sounds and forms. This is what the worldly outsiders and ordinary householders have lost. Even the practitioners of the Three Vehicles, the Dharma Characteristics School (法相宗 Fǎxiàng Zōng - Yogācāra), and the Chan School (禪宗 Chán Zōng - Zen), are also deluded by this mind, clinging to the Buddha's expedient teachings, leading to the establishment of eight categories of teachings, and the Buddha's vehicle addressing four types of capacities. They rush far beyond a single thought towards three great asamkhya kalpas (阿僧祇劫 āsēngqí jié), vainly spending vast amounts of time, staying in the transformed city (化城 huàchéng) for a long time, far from the treasure land (寶所 bǎosuǒ). Their footprints are trapped on the long road. This is the expedient and small fruit, and what those who are unsuccessful in the Chan School have lost. Therefore, the Shurangama Sutra (首楞嚴經 Shǒuléngyán Jīng - Śūraṅgama Sūtra) says: 'The Buddha told Ananda (阿難 Ānán - Ānanda), all sentient beings, from beginningless time, have various inversions, and the seeds of karma naturally gather together, like a bunch of evil branches. All practitioners cannot attain unsurpassed Bodhi (菩提 Pútí - enlightenment), and instead attain the states of Śrāvakas, Pratyekabuddhas, as well as external paths, gods, demon kings, and the retinues of demons, all because they do not know the two fundamental roots, and cultivate wrongly, like boiling sand to make delicious food, which can never be obtained even after countless kalpas. What are the two roots? Ananda, the first is the root of beginningless birth and death, which is that you and all sentient beings now use the clinging mind as your own nature. The second is the original pure essence of beginningless Bodhi and Nirvana (涅槃 Nièpán - Nirvāṇa), which is that you now, the essence of consciousness is originally bright, able to generate all conditions, which are forgotten by conditions. Because all sentient beings forget this original brightness, although they walk all day long, they are not aware of it, and vainly enter various realms of existence.' Shakyamuni Buddha said: These two roots are the true and false minds. The first is the root of beginningless birth and death, which is fundamental ignorance (無明 wúmíng - avidya). This is the false mind, the initial delusion.
法界。不覺忽起而有其念。忽起即是無始。如睛勞華現。睡熟夢生。本無元起之由。非有定。生之處。皆自妄念。非他外緣。從此成微細業識。則起轉識。轉作能心。後起現識。現外境界。一切眾生。同用此業轉現等三識。起內外攀緣。為心自性。因此生死相續。以為根本。二者無始菩提。涅槃元清凈體者。此即真心。亦云自性清凈心。亦云清凈本覺。以無起無生。自體不動。不為生死所染。不為涅槃所凈。目為清凈。此清凈體。是八識之精元。本自圓明。以隨染不覺不守性故。如虛谷任響。隨緣發聲。此亦如然。能生諸法。則立見相二分。心境互生。但隨染凈之緣。遺此圓常之性。如水隨風。作諸波浪。由此眾生。失本逐末。一向沉淪。都不覺知。枉受妄苦。雖受妄苦。真樂恒存。任涉升沉本覺不動。如水作波。不失濕性。唯知變心作境。以悟為迷。從迷積迷。空歷塵沙之劫。因夢生夢。永昏長夜之中。故經云。當知一切眾生。從無始來生死相續。皆由不知常住真心。性凈明體。用諸妄想。此想不真。故有輪轉。以不了不動真心。而隨輪迴妄識。此識無體。不離真心。元于無相真原。轉作有情妄想。如風起澄潭之浪。浪雖動而常居不動之源。似翳生空界之華。華雖現而匪離虛空之性。翳消空凈。浪息潭清。唯一真心
【現代漢語翻譯】 現代漢語譯本： 法界（Dharmadhatu）。在毫無察覺的情況下，突然生起一個念頭。這個『忽起』就是無始（anādi）。如同眼睛疲勞時出現幻覺，熟睡時產生夢境，原本沒有最初生起的原因，也不是固定存在的地方，都是由虛妄的念頭產生，並非來自外在的因緣。由此形成微細的業識（karma-vijñāna），進而生起轉識（pravṛtti-vijñāna），轉識作為能動的心，之後生起現識（darśana-vijñāna），顯現外在的境界。一切眾生，都共同運用這業、轉、現等三種識，生起內外攀緣，作為心的自性，因此生死相續，以此為根本。 第二點是無始菩提（anādi-bodhi），涅槃（nirvāṇa）原本清凈的本體。這指的就是真心（śuddha-citta），也稱為自性清凈心（svabhāva-viśuddha-citta），也稱為清凈本覺（prakṛti-prabhāsvara-citta）。因為它沒有生起，沒有產生，自身本體不動搖，不被生死所污染，不被涅槃所凈化，所以稱為清凈。這個清凈的本體，是八識（aṣṭa vijñāna）的精元，原本就圓滿光明，因為隨著染污而不能覺察，不能守護自性，就像空曠的山谷，任由迴響，隨著因緣發出聲音。這個真心也是如此，能夠產生諸法（dharma），於是建立見分（darśana-bhāga）和相分（nimitta-bhāga）這二分，心和境相互產生。只是隨著染污和清凈的因緣，遺忘了這個圓滿常住的自性，如同水隨著風，產生各種波浪。因此眾生，捨棄根本而追逐末節，一直沉淪，都不覺察，白白遭受虛妄的痛苦。雖然遭受虛妄的痛苦，真正的快樂卻恒常存在，任憑經歷上升和沉淪，本覺（prakṛti-prabhāsvara-citta）都不會動搖，如同水變成波浪，不會失去水的濕性。只知道變化心來作為境界，把覺悟當作迷惑，從迷惑積累迷惑，白白經歷塵沙般的劫數，因為夢中生夢，永遠處於漫長的黑夜之中。所以經書上說：『應當知道一切眾生，從無始以來生死相續，都是因為不知道常住的真心，自性清凈光明的本體，而運用各種虛妄的念頭。這些念頭不真實，所以才有輪迴。』因為不瞭解不動的真心，而隨著輪迴的虛妄識，這個識沒有本體，不離開真心，原本在無相的真實本源，轉變為有情的虛妄想法，如同風吹動清澈水潭的波浪，波浪雖然動，卻常居於不動的源頭，好像眼睛有翳而產生空中的花朵，花朵雖然顯現，卻不離開虛空的自性。翳消除了，天空就清凈了，波浪平息了，水潭就清澈了，只有一個真心。
【English Translation】 English version: Dharmadhatu (法界, the realm of reality). Without awareness, a thought suddenly arises. This 'sudden arising' is anādi (無始, beginningless). It is like the appearance of illusions when the eyes are tired, or the arising of dreams when deeply asleep. Originally, there is no initial cause for its arising, nor is there a fixed place of origin. All of it arises from false thoughts, not from external conditions. From this, subtle karma-vijñāna (業識, karmic consciousness) is formed, which then gives rise to pravṛtti-vijñāna (轉識, evolving consciousness), evolving consciousness acts as the active mind, and subsequently darśana-vijñāna (現識, manifesting consciousness) arises, manifesting external realms. All sentient beings commonly use these three consciousnesses—karma, evolving, and manifesting—to generate internal and external clinging, taking it as the self-nature of the mind, thus continuing the cycle of birth and death, with this as the root. The second point is anādi-bodhi (無始菩提, beginningless bodhi), the originally pure essence of nirvāṇa (涅槃, liberation). This refers to the śuddha-citta (真心, true mind), also called svabhāva-viśuddha-citta (自性清凈心, the mind pure in its own nature), also called prakṛti-prabhāsvara-citta (清凈本覺, the originally pure awareness). Because it has no arising, no production, and its own essence is unmoving, it is not tainted by birth and death, nor is it purified by nirvāṇa, therefore it is called pure. This pure essence is the essential source of the aṣṭa vijñāna (八識, eight consciousnesses), originally complete and luminous. Because it follows defilement and fails to perceive and guard its own nature, it is like an empty valley that allows echoes, emitting sounds according to conditions. This true mind is also like that, capable of generating all dharmas (諸法, phenomena), thus establishing the two aspects of darśana-bhāga (見分, seeing-aspect) and nimitta-bhāga (相分, object-aspect), with mind and environment arising mutually. It merely follows the conditions of defilement and purity, forgetting this complete and constant nature, like water following the wind, creating various waves. Therefore, sentient beings abandon the root and pursue the branches, constantly sinking, without realizing it, vainly suffering false pain. Although suffering false pain, true joy always exists. No matter how much one experiences rising and falling, prakṛti-prabhāsvara-citta (本覺, original awareness) does not move, like water forming waves, without losing its wetness. They only know to transform the mind to act as the environment, taking enlightenment as delusion, accumulating delusion upon delusion, vainly passing through kalpas (劫數, eons) like dust and sand, because of dreams arising within dreams, forever in the midst of a long night. Therefore, the sutra says: 'It should be known that all sentient beings, from beginningless time, continue in the cycle of birth and death, all because they do not know the constant true mind, the self-nature pure and luminous essence, and use various false thoughts. These thoughts are not true, therefore there is transmigration.' Because they do not understand the unmoving true mind, they follow the transmigratory false consciousness, this consciousness has no substance, it does not leave the true mind, originally in the formless true source, it transforms into the sentient being's false thoughts, like the wind stirring the waves of a clear pool, the waves although moving, constantly reside in the unmoving source, like the flowers in the sky arising from cataracts in the eyes, the flowers although appearing, do not leave the nature of emptiness. When the cataracts disappear, the sky is clear, when the waves subside, the pool is clear, there is only one true mind.
。周遍法界。又此心不從前際生。不居中際住。不向后際滅。升降不動。性相一如。則從上稟受。以此真心為宗。離此修行。盡縈魔罥。別有所得。悉陷邪林。是以能動深慈。倍生憐愍。故二祖求此妄心不得。初祖於是傳衣。阿難執此妄心。如來所以呵斥。如經云。佛告阿難。汝今欲知奢摩他路。愿出生死。今復問汝。即時如來舉金色臂。屈五輪指。語阿難言。汝今見不。阿難言見。佛言。汝何所見。阿難言。我見如來。舉臂屈指為光明拳。耀我心目。佛言。汝將誰見。阿難言。我與大眾。同將眼見。佛告阿難。汝今答我。如來屈指為光明拳。耀汝心目。汝目可見。以何為心。當我拳耀。阿難言。如來現今徴心所在。而我以心推窮尋逐。即能推者。我將為心。佛言。咄。阿難。此非汝心。阿難。矍然避座。合掌起立白佛。此非我心。當名何等。佛告阿難。此是前塵虛妄想相。惑汝真性。由汝無始至於今生。認賊為子。失汝元常。故受輪轉。阿難白佛言。世尊。我佛寵弟。心愛佛故。令我出家。我心何獨供養如來。乃至遍歷恒沙國土。承事諸佛。及善知識。發大勇猛。行諸一切難行法事。皆用此心。縱令謗法。永退善根。亦因此心。若此發明不是心者。我乃無心。同諸土木。離此覺知。更無所有。云何如來說此非心。我
【現代漢語翻譯】 現代漢語譯本 周遍法界（充滿整個法界）。而且這個心不是從過去產生，不于現在停留，也不會向未來消滅。升降不動，體性和現象完全一致。那麼就應該從最根本的地方接受教誨，以這個真心為根本。離開這個真心去修行，最終會被魔網纏繞。如果另外有所得，那一定是陷入了邪惡的森林。因此，佛陀才會動了深深的慈悲心，更加憐憫眾生。所以二祖慧可求這個妄心而不可得，初祖達摩於是傳衣缽給他。阿難執著于這個妄心，如來佛祖才要呵斥他。如同經文所說：佛告訴阿難，『你現在想要知道奢摩他（止息）的道路，願意脫離生死輪迴，現在我再問你。』當時如來舉起金色的手臂，彎曲五指，對阿難說：『你現在看見了嗎？』阿難回答說：『看見了。』佛說：『你看見了什麼？』阿難回答說：『我看見如來舉起手臂，彎曲手指，形成光明拳，照耀我的心和眼睛。』佛說：『你用什麼看見的？』阿難回答說：『我和大眾，都用眼睛看見的。』佛告訴阿難：『你現在回答我，如來彎曲手指形成光明拳，照耀你的心和眼睛，你的眼睛可以看見，那麼用什麼作為你的心，來感受我的拳頭照耀？』阿難回答說：『如來現在正在追問心的所在，而我用心去推究尋找，這個能夠推究尋找的，我就把它當作我的心。』佛說：『咄（呵斥聲），阿難，這不是你的心。』阿難驚恐地離開座位，合掌站立，對佛說：『如果這不是我的心，那應該叫什麼呢？』佛告訴阿難：『這是你面對外在事物產生的虛妄想像，迷惑了你的真性。由於你從無始以來直到今生，認賊作子，失去了你原本的常性，所以才遭受輪迴。』阿難對佛說：『世尊，我是佛的寵弟，因為愛慕佛，才讓我出家。我的心不僅僅供養如來，甚至遍歷恒河沙數國土，承事諸佛以及善知識，發大勇猛心，修行各種艱難的法事，都是用這個心。即使是誹謗佛法，永遠失去善根，也是因為這個心。如果這個能起作用的不是心，那我豈不是沒有心了，和那些土木一樣。離開這個覺知，就什麼都沒有了，為什麼如來說這個不是心呢？』 我
【English Translation】 English version Pervading the entire Dharma Realm (Dharmadhatu). Moreover, this mind does not arise from the past, does not dwell in the present, and will not cease in the future. Ascending and descending without movement, its nature and phenomena are entirely consistent. Then, one should receive teachings from the most fundamental source, taking this true mind as the foundation. Departing from this true mind to cultivate, one will ultimately be entangled in the nets of demons. If one gains something else, it must be that one has fallen into the forest of evil. Therefore, the Buddha generates deep compassion and even greater pity for sentient beings. That is why the Second Patriarch Huike sought this deluded mind but could not find it, and the First Patriarch Bodhidharma then transmitted the robe and bowl to him. Ananda clung to this deluded mind, which is why the Tathagata rebuked him. As the sutra says: The Buddha told Ananda, 'Now you wish to know the path of Samatha (cessation), willing to escape from the cycle of birth and death, now I ask you again.' At that time, the Tathagata raised his golden arm, bent his five fingers, and said to Ananda, 'Do you see this now?' Ananda replied, 'I see it.' The Buddha said, 'What do you see?' Ananda replied, 'I see the Tathagata raising his arm, bending his fingers, forming a fist of light, illuminating my mind and eyes.' The Buddha said, 'With what do you see?' Ananda replied, 'I and the assembly, all see with our eyes.' The Buddha told Ananda, 'Now answer me, the Tathagata bends his fingers to form a fist of light, illuminating your mind and eyes, your eyes can see, then what do you take as your mind, to perceive my fist illuminating?' Ananda replied, 'The Tathagata is now questioning the location of the mind, and I use my mind to investigate and seek it, this that is able to investigate and seek, I will take it as my mind.' The Buddha said, 'Tut (a sound of rebuke), Ananda, this is not your mind.' Ananda, startled, left his seat, joined his palms, and stood up, saying to the Buddha, 'If this is not my mind, then what should it be called?' The Buddha told Ananda, 'This is the false appearance of thoughts arising from external objects, which deludes your true nature. Because you have, from beginningless time until this life, mistaken a thief for your child, lost your original constancy, and therefore suffer from reincarnation.' Ananda said to the Buddha, 'World Honored One, I am the Buddha's beloved brother, because of my love for the Buddha, I was allowed to leave home. My mind not only makes offerings to the Tathagata, but even travels through countless lands like the sands of the Ganges, serving all the Buddhas and wise teachers, generating great courage, and practicing all kinds of difficult Dharma practices, all with this mind. Even if I slander the Dharma and forever lose the roots of goodness, it is also because of this mind. If this that is functioning is not the mind, then wouldn't I be without a mind, like those clods of earth and wood. Apart from this awareness, there is nothing else, why does the Tathagata say this is not the mind?' I
實驚怖。兼此大眾無不疑惑。唯垂大悲。開示未悟。爾時世尊。開示阿難。及諸大眾。欲令心入無生法忍。于師子座。摩阿難頂而告之言。如來常說。諸法所生。唯心所現。一切因果。世界微塵。因心成體。阿難。若諸世界。一切所有。其中乃至草葉縷結。詰其根元。咸有體性。縱令虛空。亦有名貌。何況清凈妙凈明心。性一切心。而自無體。若汝執吝分別覺觀所了知性。必為心者。此心即應離諸一切色香味觸諸塵事業。別有全性。如汝今者。承聽我法。此則因聲而有分別。縱滅一切見聞覺知。內守幽閑。猶為法塵分別影事。我非敕汝執為非心。但汝於心。微細揣摩。若離前塵有分別性。即真汝心。若分別性。離塵無體。斯則前塵分別影事。塵非常住。若變滅時。此心則同龜毛兔角。則汝法身同於斷滅。其誰修證無生法忍。古釋云。能推者。即是妄心。皆有緣慮之用。亦得名心。然不是真心。妄心是真心上之影像。故云。汝身汝心。皆是妙明真精。妙心中所現物。若執此影像為真。影像滅時。此心即斷。故云若執緣塵。即同斷滅。以妄心攬塵成體。如鏡中之像。水上之泡。迷水執波。波寧心滅。迷鏡執像。像滅心亡。心若滅時。即成斷見。若知濕性不壞。鏡體常明。則波浪本空。影像元寂。故知諸佛境智。遍界遍空。
【現代漢語翻譯】 現代漢語譯本 實在令人驚恐。而且在座的大眾沒有不疑惑的，唯愿世尊您大發慈悲，開示我們這些尚未領悟的人。 這時，世尊爲了開示阿難和所有大眾，使他們的心能夠證入無生法忍（證悟諸法不生不滅的智慧），在師子座（佛的座位）上，摩著阿難的頭頂，告訴他說：『如來我常說，一切諸法所生，都是唯心所現。一切因果、世界微塵，都是因心而成立其體性。 阿難，如果各個世界，一切所有，其中乃至一草一葉、一絲一結，追究其根源，都有其體性。縱然是虛空，也有其名相。更何況清凈、微妙、光明的真心，是萬心的本性，反而沒有自體呢？ 如果你執著于分別覺觀所了知的那個『性』，必定認為是『心』的話，那麼這個『心』就應該脫離一切色、香、味、觸等塵境的作用，另外具有完全獨立的體性。比如你現在聽聞我的說法，這是因為聲音而產生的分別。即使滅絕一切見聞覺知，內心守護著幽靜空閑，仍然是法塵（存在於意識中的事物）的分別影像。 我並非命令你執著它不是真心，而是希望你對這個『心』，稍微仔細地揣摩。如果離開前面的塵境，還有分別的體性，那就是真正的你的心。如果這個分別的體性，離開塵境就沒有自體，那麼這只是前塵的分別影像。塵境不是常住的，如果變異滅亡的時候，這個『心』就如同龜毛兔角一樣不存在，那麼你的法身（佛法之身）就等同於斷滅，又有誰來修證無生法忍呢？』 古代的解釋說：『能夠去推究的心，就是妄心，它有緣慮的作用，也可以稱為心，但不是真心。妄心是真心上的影像，所以說，你的身和你的心，都是妙明真精，是妙明心中所顯現的物。如果執著這個影像為真實，影像滅亡的時候，這個心也就斷滅了，所以說如果執著緣塵，就等同於斷滅。因為妄心執取塵境而成立其體性，如同鏡中的影像，水上的泡沫。迷惑於水而執著于波浪，波浪平息時，心也就滅亡了；迷惑于鏡子而執著于影像，影像消失時，心也就消亡了。心如果滅亡，就成了斷滅見（認為一切終將斷滅的錯誤見解）。如果知道水的濕性不會壞滅，鏡子的本體永遠光明，那麼波浪本來就是空，影像本來就是寂靜。』所以知道諸佛的境界和智慧，遍及一切世界和虛空。
【English Translation】 English version It is truly frightening. Moreover, everyone in this assembly is filled with doubt. We beseech you to bestow great compassion and enlighten those of us who have not yet awakened. At that time, the World Honored One, in order to enlighten Ananda and all the assembly, and to enable their minds to enter the Unborn Dharma-Endurance (the wisdom of realizing that all dharmas are neither born nor die), stroked Ananda's head on the Lion Throne (Buddha's seat) and said: 'The Tathagata (another name for Buddha) always says that all dharmas that arise are only manifestations of the mind. All causes and effects, the dust motes of the world, are formed by the mind. Ananda, if all the worlds, everything within them, even a single blade of grass or a single thread, when traced to their origin, have their own nature, and even emptiness has a name and form, how much more so the pure, subtle, and bright true mind, which is the nature of all minds, could be without its own substance? If you cling to the 'nature' known by discriminating awareness and consider it to be the 'mind,' then this 'mind' should be separate from all the functions of form, sound, smell, taste, touch, and other sense objects, and have a completely independent nature. For example, you are now listening to my Dharma (teachings), which is because of the sound that arises from discrimination. Even if you extinguish all seeing, hearing, feeling, and knowing, and guard the quiet solitude within, it is still a discriminating shadow of the Dharma-dust (things that exist in consciousness). I am not ordering you to cling to it as not being the true mind, but I hope you will carefully ponder this 'mind.' If it has a discriminating nature apart from the preceding sense objects, then that is truly your mind. If this discriminating nature has no substance apart from the sense objects, then it is only a discriminating shadow of the preceding sense objects. Sense objects are not permanent; if they change and perish, then this 'mind' will be as non-existent as a tortoise's hair or a rabbit's horn, and your Dharma-body (the body of Dharma) will be equivalent to annihilation. Who then will cultivate and realize the Unborn Dharma-Endurance?' Ancient explanations say: 'The mind that can investigate is the deluded mind, which has the function of contemplating objects and can also be called mind, but it is not the true mind. The deluded mind is an image on the true mind, so it is said that your body and your mind are both wonderfully bright and true essence, things manifested in the wonderfully bright mind. If you cling to this image as real, when the image perishes, this mind also ceases, so it is said that if you cling to the objects of sense, it is equivalent to annihilation. Because the deluded mind grasps onto sense objects to form its substance, like an image in a mirror or a bubble on water. Confused by the water and clinging to the waves, when the waves subside, the mind also ceases; confused by the mirror and clinging to the image, when the image disappears, the mind also vanishes. If the mind vanishes, it becomes a view of annihilation (the mistaken view that everything will eventually be annihilated). If you know that the wet nature of water does not perish and the mirror's substance is always bright, then the waves are originally empty and the images are originally still.' Therefore, know that the realms and wisdom of all Buddhas pervade all worlds and emptiness.
凡夫身心。如影如像。若執末為本。以妄為真。生死現時。方驗不實。故古聖云。見礦不識金。入爐始知錯。
問。真妄二心。各以何義名心。以何為體。以何為相。
答。真心以靈知寂照為心。不空無住為體。實相為相。妄心以六塵緣影為心。無性為體。攀緣思慮為相。此緣慮覺了能知之妄心。而無自體。但是前塵。隨境有無。境來即生。境去即滅。因境而起。全境是心。又因心照境。全心是境。各無自性。唯是因緣。故法句經云。焰光無水。但陽氣耳。陰中無色。但緣氣耳。以熱時炎氣。因日光爍。遠看似水。但從想生。唯陽氣耳。此虛妄色心。亦復如是。以自業為因。父母外塵為緣。和合似現色心。唯緣氣耳。故圓覺經云。妄認六塵緣影。為自心性。故知此能推之心。若無因緣。即不生起。但從緣生。緣生之法。皆是無常。如鏡里之形。無體。而全因外境。似水中之月。不實。而虛現空輪。認此為真。愚之甚矣。所以慶喜執而無據。七處茫然。二祖了而不生。一言契道。則二祖求此緣慮不安之心不得。即知真心遍一切處。悟此為宗。遂乃最初紹于祖位。阿難因如來推破妄心。乃至於五陰六入。十二處。十八界。七大性。一一微細窮詰。徹底。唯空。皆無自性。既非因緣自他和合而有。又非自然無因
【現代漢語翻譯】 現代漢語譯本 凡夫的身心，就像影子和映象一樣。如果執著于末節而把它當作根本，把虛妄當作真實，那麼生死到來的時候，才會驗證它的不真實。所以古聖說：『見到礦石卻不認識金子，進入熔爐才知道錯了。』
問：真妄二心，各自以什麼意義稱為『心』？以什麼為『體』？以什麼為『相』？
答：真心以靈明的覺知和寂靜的觀照為『心』，以不空和無所執住為『體』，以實相為『相』。妄心以六塵（rupa, śabda, gandha, rasa, sparśa, dharma）的緣影為『心』，以無自性為『體』，以攀緣和思慮為『相』。這個攀緣思慮、覺了能知的妄心，並沒有自體。它只是前塵（pūrvānta），隨著外境的有無而生滅。外境來就生起，外境去就滅亡。因為外境而生起，全部外境就是心。又因為心照亮外境，全部心就是外境。各自都沒有自性，只是因緣和合。所以《法句經》（Dhammapada）說：『火焰的光芒中沒有水，只是陽氣罷了；陰影中沒有顏色，只是緣氣罷了。』因為炎熱時節的炎氣，被日光照射，從遠處看好像水，但這只是從想像中產生，只是陽氣罷了。這虛妄的色心（rūpa-citta），也是這樣。以自己的業力為因，父母和外在的塵境為緣，和合而顯現出好像真實存在的色心，但這只是緣氣罷了。所以《圓覺經》（Mahāvaipulya Pūrṇabuddha Sūtra）說：『錯誤地認為六塵的緣影是自己的心性。』所以知道這個能推究的心，如果沒有因緣，就不會生起。它只是從因緣而生，因緣所生的法，都是無常的。就像鏡子里的影像，沒有實體，完全依賴於外在的景物；又像水中的月亮，不真實，只是虛幻地顯現在空中。如果認為這些是真實的，那就太愚蠢了。所以慶喜（Ānanda）執著而沒有依據，在七處（seven locations）茫然不知所措。二祖（the Second Patriarch）了悟到不生不滅的道理，一句話就契合了真道。二祖尋求這個緣慮不安的心而不可得，就知道真心遍佈一切處。領悟到這個道理，於是最初繼承了祖位。阿難（Ānanda）因為如來（Tathāgata）推翻了妄心，乃至於五陰（pañca-skandha）、六入（ṣaḍāyatana）、十二處（dvādaśāyatana）、十八界（aṣṭādaśa dhātu）、七大性（seven great elements），一一微細地窮究，徹底地認識到它們都是空性的，都沒有自性。它們既不是因緣、自、他、和合而有，也不是自然而然、沒有原因而有。
【English Translation】 English version The body and mind of ordinary beings are like shadows and reflections. If one clings to the superficial as the fundamental, and takes illusion as reality, then only when birth and death manifest will one realize its unreality. Therefore, the ancient sages said: 'Seeing ore but not recognizing gold, one only knows the mistake upon entering the furnace.'
Question: With what meaning does each of the true and false minds get the name 'mind'? What is its 'essence'? What is its 'characteristic'?
Answer: The true mind takes luminous awareness and serene contemplation as its 'mind', non-emptiness and non-abiding as its 'essence', and true reality as its 'characteristic'. The false mind takes the reflected images of the six sense objects (rupa, śabda, gandha, rasa, sparśa, dharma) as its 'mind', no-self-nature as its 'essence', and clinging and thinking as its 'characteristic'. This false mind of clinging, thinking, awareness, and knowing has no self-nature. It is merely the past dust (pūrvānta), arising and ceasing with the presence or absence of external objects. It arises because of external objects, and the entirety of the external objects is the mind. Furthermore, because the mind illuminates external objects, the entirety of the mind is the external objects. Each has no self-nature, but is merely the result of conditions. Therefore, the Dhammapada says: 'In the light of a flame there is no water, only yang energy; in the shadows there is no color, only conditioned energy.' Because the heat of the fiery air is illuminated by sunlight, it appears like water from afar, but this arises only from thought, it is only yang energy. This illusory form and mind (rūpa-citta) is also like this. Taking one's own karma as the cause, and parents and external dust as the conditions, they combine and appear as if there is a real form and mind, but this is only conditioned energy. Therefore, the Mahāvaipulya Pūrṇabuddha Sūtra says: 'Mistakenly recognizing the reflected images of the six sense objects as one's own mind-nature.' Therefore, know that this mind that can investigate, if it has no conditions, will not arise. It arises only from conditions, and the dharmas that arise from conditions are all impermanent. Like the image in a mirror, it has no substance, and completely depends on external objects; like the moon in the water, it is not real, but appears illusorily in the empty sky. To recognize these as real is extremely foolish. Therefore, Ānanda clung without basis, and was at a loss in the seven locations. The Second Patriarch realized the principle of non-arising and non-ceasing, and a single word aligned with the true path. The Second Patriarch sought this anxious mind of conditioned thought and could not find it, and then knew that the true mind pervades all places. Realizing this principle, he then initially inherited the position of Patriarch. Ānanda, because the Tathāgata refuted the false mind, and even to the five skandhas (pañca-skandha), six entrances (ṣaḍāyatana), twelve places (dvādaśāyatana), eighteen realms (aṣṭādaśa dhātu), seven great elements, each one was meticulously investigated, thoroughly recognizing that they are all empty, and have no self-nature. They are neither caused by conditions, self, other, or combination, nor are they natural and without cause.
而生。悉是意言識想分別。因茲豁悟妙明真心。廣大含容遍一切處。即與大眾俱達此心。同聲贊佛。故經云。爾時阿難。及諸大眾。蒙佛如來。微妙開示。身心蕩然。得無掛礙。是諸大眾。各各自知。心遍十方。見十方空。如觀手中所持葉物。一切世間諸所有物。皆即菩提妙明元心。心精遍圓。含里十方。反觀父母所生之身。猶彼十方虛空之中。吹一微塵。若存若亡。如湛巨海。流一浮漚。起滅無從。瞭然自知。獲本妙心。常住不滅。禮佛合掌。得未曾有。于如來前。說偈贊佛。妙湛總持不動尊。首楞嚴王世希有。消我億劫顛倒想。不歷僧祇獲法身。即同初祖。直指人心。見性成佛。
問。真心行相。有何證文。
答。持世經云。菩薩觀心。心中無心相。是心從本以來。不生不起。性常清凈。客塵煩惱染。故有分別。心不知心。亦不見心。何以故。是心空。性自空。故根本無所有。是心無有一定法。定法不可得故。是心無法。若合若散。是心前後際不可得。是心無形。無能見者。心不自見。不知自性。乃至是人。爾時。不分別是心是非心。但善知心無生相。通達是心無生性。何以故。心無決定性。亦無決定相。乃至不得心垢相。不得心凈相。但知是心。常清凈相。大般若經云。於一切法。雖無所取。而能
【現代漢語翻譯】 現代漢語譯本： 然後才產生。所有這些都是意念、言語、意識、思想和分別。因此豁然開悟，明白妙明真心（指覺悟的、本源的心），廣大地包含和容納一切處所。當下與大眾一同領悟了這個心，同聲讚美佛陀。所以經書上說：『當時阿難（佛陀的十大弟子之一）以及所有大眾，蒙受佛陀如來微妙的開示，身心都感到滌盪，沒有了任何掛礙。這些大眾，各自都知道自己的心遍佈十方，見到十方虛空，就像觀看手中所拿的樹葉一樣。一切世間的所有事物，都是菩提（覺悟）的妙明元心（指本源的、覺悟的心）所顯現。心之精髓遍佈而圓滿，包含著十方。反觀父母所生的身體，就像十方虛空之中，吹起一粒微塵，存在與否都微不足道。又像在深邃的巨海中，漂浮著一個水泡，生起和滅去都無從追尋。』清清楚楚地知道自己獲得了本來的妙心，常住而不滅。於是向佛陀行禮合掌，感到前所未有。在如來面前，用偈語讚美佛陀：『妙湛總持不動尊（指佛陀具有微妙、清澈、總攝、持守、不動搖的尊貴品質），首楞嚴王世希有（指佛陀所證得的首楞嚴三昧是世間稀有的）。消除我億劫以來的顛倒妄想，不經歷漫長的修行就能獲得法身（指佛陀的真身）。』這就像禪宗初祖達摩（禪宗傳入中國的始祖）那樣，直指人心，見性成佛。
問：真心（指覺悟的、本源的心）的行相（指表現形式）有什麼經文可以證明？
答：《持世經》上說：『菩薩觀照自己的心，心中沒有心相。這個心從根本以來，不生不滅，本性常常是清凈的。因為客塵煩惱的污染，才有了分別。心不知道心，也看不見心。為什麼呢？因為這個心是空性的，自性本來就是空性的，所以根本上什麼都沒有。這個心沒有一定的法則，因為一定的法則不可得。所以這個心沒有法，無論是聚合還是分散。這個心的前後際都不可得。這個心沒有形狀，沒有能看見它的人。心不能自己看見自己，也不知道自己的自性。』乃至這個人，在那個時候，不分別這個心是不是心，只是善於知道心沒有生相，通達這個心沒有生性。為什麼呢？因為心沒有決定的性質，也沒有決定的相狀。乃至得不到心的垢染之相，也得不到心的清凈之相，只是知道這個心，常常是清凈之相。《大般若經》上說：『對於一切法，雖然沒有什麼可取之處，卻能……』
【English Translation】 English version: And then arise. All of these are intentions, words, consciousness, thoughts, and discriminations. Therefore, one suddenly awakens and understands the wonderful, bright, true mind (referring to the enlightened, original mind), which broadly contains and encompasses all places. Immediately, together with the assembly, one comprehends this mind and praises the Buddha in unison. Therefore, the scripture says: 'At that time, Ānanda (one of the Buddha's ten great disciples) and all the assembly, receiving the Buddha Tathāgata's subtle and wonderful teachings, felt their bodies and minds cleansed, without any hindrances. These members of the assembly each knew that their minds pervaded the ten directions, and they saw the emptiness of the ten directions as if observing a leaf held in their hands. All things in the world are manifestations of the wonderful, bright, original mind of Bodhi (enlightenment). The essence of the mind is pervasive and complete, encompassing the ten directions. Looking back at the body born of parents, it is like a speck of dust blown in the ten directions of space, its existence or non-existence insignificant. It is also like a bubble floating in a deep ocean, its arising and ceasing impossible to trace.' Clearly knowing that one has attained the original wonderful mind, which is permanent and indestructible. Thereupon, they bowed to the Buddha with palms together, feeling unprecedented. In front of the Tathāgata, they praised the Buddha with a verse: 'Wonderful, serene, all-embracing, unmoving honored one (referring to the Buddha's qualities of being wonderful, serene, all-encompassing, upholding, and unshakeable), Śūraṅgama King, rare in the world (referring to the Śūraṅgama Samādhi attained by the Buddha, which is rare in the world). Eradicating my inverted thoughts of countless kalpas, attaining the Dharma body (referring to the Buddha's true body) without traversing long periods of practice.' This is like the First Patriarch of Zen, Bodhidharma (the founder of Zen Buddhism in China), directly pointing to the human mind, seeing one's nature and becoming a Buddha.
Question: What scriptural evidence is there for the characteristics of the true mind (referring to the enlightened, original mind)?
Answer: The Holding the World Sutra says: 'A Bodhisattva contemplates their own mind, and in the mind there is no mind-appearance. This mind, from its very origin, neither arises nor ceases, and its nature is always pure. It is only because of the defilement of adventitious dust and afflictions that discriminations arise. The mind does not know the mind, nor does it see the mind. Why? Because this mind is empty, and its nature is inherently empty, so fundamentally there is nothing. This mind has no fixed law, because a fixed law is unattainable. Therefore, this mind has no Dharma, whether it is assembled or dispersed. The past and future limits of this mind are unattainable. This mind has no form, and there is no one who can see it. The mind cannot see itself, nor does it know its own nature.' Even this person, at that time, does not distinguish whether this mind is mind or not-mind, but is skilled in knowing that the mind has no arising-appearance, and understands that this mind has no arising-nature. Why? Because the mind has no definite nature, nor does it have a definite appearance. Even one cannot obtain the appearance of the mind's defilement, nor can one obtain the appearance of the mind's purity, but only knows that this mind is always the appearance of purity. The Great Prajñāpāramitā Sutra says: 'Regarding all dharmas, although there is nothing to grasp, one is able to...'
成辦一切事業。釋曰。若了自心。無事不辦。或妄取前境界。卻成內自不足。所以金剛三昧經云。菩薩觀本性相。謂自滿足。千思萬慮不益道理。徒為動亂。失本心王。論釋云。無量功德。即是一心。一心為主。故名心王。生滅動亂。違此心王。不得還歸。故言失也。又心者。統攝諸法。一切最勝。無一法而不攝。王者。統御四海。八表朝宗。無一民而不臣。故如幻三昧經云。不求諸法。是名己身。進趣大乘方便經云。真如實觀者。思惟心性。無生無滅。不住見聞覺知。永離一切分別之想。
問。心能作佛。心作眾生。以了真心。故成佛。以執妄心。故成眾生。若成佛。皆具圓通五眼。無漏五陰。故經云。滅無常色。獲得常色。又云。妙色湛然常安住。又云。善能分別諸法相。云何說真心。不住見聞覺知。永離一切分別之想。
答。若是妄心見聞。須假因緣能所生起。如雲。眼具九緣生等。若無色空和合之緣。見性無由得發。五根亦然。皆仗緣起。斯則緣會而生。緣散而滅。無自主宰。畢竟性空。如楞伽經偈云。心為工技兒。意如和技者。五識為伴侶。妄想觀技眾。如歌舞立技之人。隨他拍轉。拍緩則步緩。拍急則步急。五根亦如是。但隨意轉。如雲。身非念輪。隨念而轉。何者。意地若生。身輪動作。
【現代漢語翻譯】 現代漢語譯本 成就一切事業。解釋說：如果瞭解了自己的心，就沒有什麼事情辦不成。如果虛妄地執取外在的境界，反而會造成內心的不足。所以《金剛三昧經》說：『菩薩觀察本性之相，認為自己是滿足的。千思萬慮對道理沒有益處，只是徒勞地擾亂，失去本來的心王。』論釋中說：『無量的功德，就是一心。一心為主，所以名為心王。生滅動亂，違背這個心王，就不能迴歸，所以說是失去。』而且心，統攝一切諸法，一切都是最殊勝的，沒有哪一法不被它統攝。王者，統治四海，四面八方都來朝拜，沒有哪個百姓不臣服。所以《如幻三昧經》說：『不向外尋求諸法，這才是真正的自己。』《進趣大乘方便經》說：『真正如實的觀照，是思維心性，無生無滅，不住于見聞覺知，永遠遠離一切分別之想。』
問：心能作佛，心也能作眾生。因爲了解真心，所以成佛；因為執著妄心，所以成為眾生。如果成佛，就都具備圓通的五眼（肉眼、天眼、慧眼、法眼、佛眼），無漏的五陰（色、受、想、行、識）。所以經中說：『滅掉無常的色，獲得常色。』又說：『妙色湛然，常安住。』又說：『善於分別諸法的相。』為什麼又說真心，不住于見聞覺知，永遠遠離一切分別之想呢？
答：如果是妄心的見聞，必須依靠因緣才能生起。如經中所說：『眼具九緣生等。』如果沒有色空和合的因緣，見性就沒有辦法產生。五根也是這樣，都依賴於因緣而生起。這樣就是因緣聚合而生，因緣離散而滅，沒有自主的主宰，畢竟是空性的。如《楞伽經》的偈頌所說：『心是工巧的技師，意就像配合的藝人，五識是伴侶，妄想是觀看錶演的觀眾。』就像歌舞表演的人，隨著拍子轉動。拍子慢，腳步就慢；拍子快，腳步就快。五根也是這樣，只是隨著意念轉動。如經中所說：『身體不是念頭的車輪，而是隨著念頭而轉動。』為什麼呢？因為意念一旦產生，身體的活動也就開始了。
【English Translation】 English version Accomplishing all undertakings. Explanation: If one understands one's own mind, there is nothing that cannot be accomplished. If one falsely grasps external realms, it will instead create internal insufficiency. Therefore, the Vajra Samadhi Sutra says: 'Bodhisattvas observe the nature of their own being, considering themselves fulfilled. A thousand thoughts and ten thousand considerations do not benefit the truth; they merely cause disturbance and the loss of the original mind-king.' The commentary states: 'Limitless merits are simply one mind. One mind is the master, hence it is called the mind-king. Birth, death, movement, and disturbance contradict this mind-king, preventing return, hence it is said to be lost.' Furthermore, the mind encompasses all dharmas, and everything is supremely excellent; there is no dharma that it does not encompass. A king governs the four seas, and all regions pay tribute; there is no subject who does not submit. Therefore, the Illusion-like Samadhi Sutra says: 'Not seeking dharmas externally is called one's own self.' The Entering the Great Vehicle by Expedient Means Sutra says: 'Truly real contemplation is contemplating the nature of the mind, without birth or death, not dwelling in seeing, hearing, awareness, or knowledge, and forever separated from all thoughts of discrimination.'
Question: The mind can create a Buddha, and the mind can create sentient beings. Because of understanding the true mind, one becomes a Buddha; because of clinging to the deluded mind, one becomes a sentient being. If one becomes a Buddha, one possesses the perfectly penetrating five eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye) and the un-leaking five skandhas (form, feeling, perception, volition, consciousness). Therefore, the sutra says: 'Extinguishing impermanent form, one obtains permanent form.' It also says: 'Wonderful form is clear and constantly abiding.' It also says: 'Skillfully distinguishing the characteristics of all dharmas.' Why then is it said that the true mind does not dwell in seeing, hearing, awareness, or knowledge, and is forever separated from all thoughts of discrimination?
Answer: If it is the seeing and hearing of the deluded mind, it must rely on conditions to arise. As it is said: 'The eye arises with nine conditions, etc.' If there is no condition of the union of color and space, the nature of seeing cannot arise. The five roots are also like this, all relying on conditions to arise. Thus, they arise when conditions meet and cease when conditions disperse, without self-mastery, and are ultimately empty in nature. As the verse in the Lankavatara Sutra says: 'The mind is like a skillful artisan, the intention is like a coordinating performer, the five consciousnesses are companions, and delusion is the audience watching the performance.' Like a dancer or acrobat, they move according to the beat. If the beat is slow, the steps are slow; if the beat is fast, the steps are fast. The five roots are also like this, simply moving according to the intention. As it is said: 'The body is not a wheel of thought, but moves according to thought.' Why? Because once intention arises, the body's activity begins.
意地若息。根境寂然。真心則不爾。常照常現。鐵圍不能匿其輝。遍界遍空。穹蒼不能覆其體。非純非雜。萬法不能隱其真。無住無依。塵勞不能易其性。豈假前塵發耀。對境生知。自然寂照靈知。湛然無際。故首楞嚴經云。佛告阿難。如是六根。由彼覺明。有明明覺。失彼精了。黏妄發光。是以汝今離暗離明。無有見體。離動離靜。元無聽質。無通無塞。嗅性不生。非變非恬。嘗無所出。不離不合。覺觸本無。無滅無生。了知安寄。汝但不循動靜合離。恬變通塞。生滅暗明。如是十二諸有為相。隨拔一根。脫黏內伏。伏歸元真。發本明耀。耀性發明。諸餘五黏應拔圓脫。不由前塵所起知見。明不循根。寄根明發。由是六根互相為用。阿難。汝豈不知。今此會中。阿那律陀。無目而見。跋難陀龍。無耳而聽。殑伽神女。非鼻聞香。驕梵缽提。異舌知味。舜若多神。無身有觸。如來光中。映令暫現。既為風質。其體元無。諸滅盡定。得寂聲聞。如此會中摩訶迦葉。久滅意根。圓明瞭知。不因心念。阿難。今汝諸根。若圓拔已。內瑩發光。如是浮塵。及器世間諸變化相。如湯消冰。應念化成無上知覺。阿難。如彼世人。聚見於眼。若令急合。暗相現前。六根黤然。頭足相類。彼人以手循體外繞。彼雖不見。頭足一辯。知覺
【現代漢語翻譯】 現代漢語譯本： 意地若是寂靜，根與境都寂滅了，那麼真心就不是這樣。它常照常現，即使鐵圍山也無法遮蔽它的光輝，遍佈整個法界和虛空，廣闊的蒼穹也無法覆蓋它的本體。它非純粹也非混雜，萬法都無法隱藏它的真實。它無所住也無所依，世間的塵勞也無法改變它的本性。哪裡需要藉助外在的塵境來發光，或者對著外境才產生知覺呢？它自然就是寂靜而明亮的靈知，深邃而無邊無際。所以《首楞嚴經》（Śūraṅgama Sūtra）中說：佛（Buddha）告訴阿難（Ānanda），『像這樣的六根（ṣaḍindriya），由於那覺明的緣故，有了明明覺覺的作用，卻失去了原本的精妙明瞭。執著于虛妄而生起光芒，因此你現在離開了黑暗和光明，就沒有了能見的本體；離開了動和靜，原本就沒有能聽的本質；沒有通達也沒有閉塞，嗅覺的本性本來就不生起；不是變化也不是恬淡，味覺從來沒有產生之處；不離也不合，觸覺的本源本來就沒有。沒有生滅，了知又安放在哪裡呢？』 『你只要不追逐動靜、合離、恬淡變化、通達閉塞、生滅、黑暗光明，像這樣的十二種有為相。隨意拔除一根，使它脫離粘著而向內收伏，收伏歸於原本的真性，就能發出根本的光明。光明的本性顯發出來，其餘五根的粘著也應一併拔除，圓滿解脫，不再由外在塵境所產生的知見所左右。光明不追逐根，而是依附於根而顯發。因此六根可以互相為用。』 阿難（Ānanda），你難道不知道嗎？現在這法會中，阿那律陀（Aniruddha）沒有眼睛也能看見，跋難陀龍（Nanda）沒有耳朵也能聽見，殑伽神女（Ganges）不用鼻子也能聞到香味，驕梵缽提（Gavampati）用不同的舌頭也能知道味道，舜若多神（Śūnyatā）沒有身體也能有觸覺，這都是如來（Tathāgata）的光明映照，使他們暫時顯現這種能力。既然是風的性質，它的本體原本就是沒有的。那些證得滅盡定的，獲得寂靜的聲聞（Śrāvaka），就像這法會中的摩訶迦葉（Mahākāśyapa），早已滅除了意根，圓滿明瞭地了知一切，不依賴於心念。 阿難（Ānanda），現在你的諸根，如果圓滿拔除，向內瑩澈而發出光明，那麼像這些浮塵以及器世間（bhājana-loka）的各種變化之相，就像用熱水融化冰塊一樣，應念之間就能化成無上的知覺。阿難（Ānanda），就像那些世俗之人，將見性聚集在眼睛裡，如果讓他們趕緊閉上眼睛，黑暗的景象就會出現在眼前，六根昏暗不明，頭和腳都難以分辨。那個人用手沿著身體外圍摸索，即使他看不見，也能分辨出頭和腳，這就是知覺。
【English Translation】 English version: If the mind-ground is still, and both roots and objects are extinguished, then the true mind is not like that. It constantly illuminates and constantly manifests. Even the Iron Ring Mountains cannot hide its radiance, and it pervades the entire realm and space. The vast sky cannot cover its body. It is neither pure nor mixed, and myriad dharmas cannot conceal its truth. It has no dwelling and no reliance, and worldly defilements cannot change its nature. How could it need to rely on external objects to shine, or generate awareness in response to objects? It is naturally still and illuminating, spiritually aware, profound, and boundless. Therefore, the Śūraṅgama Sūtra says: The Buddha told Ānanda, 'These six roots, due to that awareness and brightness, have the function of being clearly aware, but they have lost their original subtlety and clarity. They cling to delusion and generate light. Therefore, now that you are apart from darkness and light, there is no seeing substance; apart from movement and stillness, there is originally no hearing essence; there is no penetration and no obstruction, the nature of smell does not arise; it is neither changing nor tranquil, taste has no source; neither separate nor united, the origin of touch is originally non-existent. There is no arising or ceasing, where can knowing be placed?' 'You only need not to follow movement and stillness, union and separation, tranquility and change, penetration and obstruction, arising and ceasing, darkness and light, these twelve conditioned appearances. Randomly pluck out one root, let it detach from clinging and turn inward, returning to the original true nature, and it will emit fundamental light. When the nature of light manifests, the clinging of the other five roots should also be plucked out together, achieving complete liberation, no longer controlled by the knowledge and views arising from external objects. Light does not follow the root, but relies on the root to manifest. Therefore, the six roots can function mutually.' Ānanda, do you not know? In this assembly now, Aniruddha can see without eyes, Nanda the dragon can hear without ears, the Ganges goddess can smell fragrance without a nose, Gavampati can know taste with a different tongue, Śūnyatā god has touch without a body. This is all due to the light of the Tathāgata shining upon them, causing them to temporarily manifest this ability. Since it is the nature of wind, its substance is originally non-existent. Those who attain the extinction of perception and feeling, the Śrāvakas who attain stillness, like Mahākāśyapa in this assembly, have long extinguished the mind-root, and know everything with complete clarity, not relying on mental thoughts. Ānanda, now if your roots are completely plucked out, shining inwardly and emitting light, then these floating dust and the various changing appearances of the bhājana-loka, like melting ice with hot water, can be transformed into unsurpassed awareness in an instant. Ānanda, like those worldly people who gather their seeing nature in their eyes, if you make them quickly close their eyes, the appearance of darkness will appear before them, the six roots will be dim and unclear, and it will be difficult to distinguish the head from the feet. That person gropes around the outside of his body with his hands, and even though he cannot see, he can distinguish his head from his feet, and this is awareness.
是同。緣見因明。暗成無見。不明自發。則諸暗相永不能昏。根塵既消。云何覺明。不成圓妙。釋曰。如彼世人聚見於眼者。此先明世見。非眼莫觀。若令急合。則無所見。與耳等。五根相似。彼人以手。循體外繞。雖不假眼。而亦自知。此況真見。不藉外境。緣見因明暗成無見者。此牒世間眼見。須仗明暗因緣。根塵和合。方成於見。無見。不明自發者。此正明真見之時。見性非眼。既不屬眼。又何假明暗根塵所發。則不明之明。無見之見。自然寂照靈知。何曾間斷。且世間明暗虛幻出沒之相。又焉能覆蓋乎。是以明不能明。暗不能暗也。故云。則諸暗相。永不能昏。真性天然。豈非圓妙。所以學人問先德云。如何是大悲千手眼。答云。如人夜裡摸得枕子。
問。妄心行相。有何證文。
答。勝天王般若波羅蜜經云。佛言。菩薩行般若波羅蜜。念心作是思惟。此心無常。而謂常住。于苦謂樂。無我謂我。不凈謂凈。數動不住。速疾轉易。結使根本。諸惡趣門。煩惱因緣。壞滅善道。是不可信。貪瞋癡主。一切法中。心為上首。若善知心。悉解眾法。種種世間皆由心造。心不自見。若善若惡。悉由心起。心性迴轉。如旋火輪。易轉如馬。能燒如火。暴起如水。作如是觀。于念不動。不隨心行。令心隨已。
【現代漢語翻譯】 現代漢語譯本： 是這樣。因為攀緣外境而產生見，因為明暗的條件而形成無見。如果不明之明能夠自然顯發，那麼所有的黑暗現象永遠不能使其昏昧。既然根和塵都已經消除了，那麼覺和明怎麼能不成為圓滿而微妙的呢？釋迦牟尼佛解釋說：『就像那些世俗之人，認為見是聚集在眼睛裡的。』這指的是世間之見，必須先有光明，沒有眼睛就無法觀看。如果讓眼睛快速閉合，那麼就什麼也看不見了，和耳朵等其他五根一樣。那個人用手沿著身體外圍觸控，即使不依靠眼睛，也能自己知道。這比喻真正的見，不依賴外在的境界。『因為攀緣外境而產生見，因為明暗的條件而形成無見』，這是指世間的眼見，必須依靠明暗的因緣，根和塵相互配合，才能形成見。『無見，不明自發』，這正是說明真見的時候，見性不是眼睛。既然不屬於眼睛，又何必依靠明暗根塵所引發呢？那麼，這不明之明，無見之見，自然寂靜照耀，靈明覺知，何曾間斷過？況且世間的明暗虛幻出沒的現象，又怎麼能夠覆蓋它呢？因此，明不能使其更明，暗不能使其更暗。所以說：『那麼所有的黑暗現象，永遠不能使其昏昧。』真性天然如此，豈不是圓滿而微妙的嗎？所以有學人問先德說：『什麼是大悲千手眼？』回答說：『就像人在夜裡摸到枕頭一樣。』
問：妄心的行相，有什麼可以證明的經文嗎？
答：《勝天王般若波羅蜜經》中說：佛說：『菩薩行般若波羅蜜時，心中這樣思惟：這顆心是無常的，卻認為它是常住的；對於苦，卻認為是快樂；對於無我，卻認為是自我；對於不凈，卻認為是清凈；它不斷變動，不能安住，快速轉移變化，是煩惱的根本，是通往各種惡道的門徑，是煩惱的因緣，會破壞善良的道路，是不可信任的，是貪婪、嗔恨、愚癡的主導者。在一切法中，心是最重要的。如果能夠善於瞭解心，就能完全理解各種法。各種各樣的世間都是由心所創造的。心不能自己看見自己，無論是善還是惡，都是由心所產生的。心性迴轉不定，就像旋轉的火輪一樣，容易轉移變化就像馬一樣，能夠焚燒一切就像火一樣，突然爆發就像水一樣。』 這樣觀察，對於念頭不動搖，不跟隨心而行，而是讓心跟隨自己。
【English Translation】 English version: It is so. Because of clinging to external conditions, seeing arises; because of the conditions of light and darkness, non-seeing is formed. If the non-illuminating illumination can naturally manifest, then all dark phenomena can never obscure it. Since the root and dust have already been eliminated, how can awareness and illumination not become perfect and wondrous? Shakyamuni Buddha explained: 'Like those worldly people who think that seeing is gathered in the eyes.' This refers to worldly seeing, which must first have light; without eyes, one cannot see. If the eyes are quickly closed, then nothing can be seen, just like the ears and other five roots. That person touches the outside of the body with his hand, and even without relying on the eyes, he knows it himself. This is a metaphor for true seeing, which does not depend on external realms. 'Because of clinging to external conditions, seeing arises; because of the conditions of light and darkness, non-seeing is formed,' this refers to worldly eye-seeing, which must rely on the conditions of light and darkness, and the root and dust must cooperate with each other to form seeing. 'Non-seeing, non-illumination arises spontaneously,' this is precisely explaining that at the time of true seeing, the nature of seeing is not the eye. Since it does not belong to the eye, why rely on the light, darkness, root, and dust to be triggered? Then, this non-illuminating illumination, non-seeing seeing, is naturally silent and illuminating, spiritually aware, and has never been interrupted. Moreover, how can the illusory phenomena of light and darkness in the world cover it? Therefore, light cannot make it brighter, and darkness cannot make it darker. Therefore, it is said: 'Then all dark phenomena can never obscure it.' The true nature is naturally so, is it not perfect and wondrous? Therefore, a student asked a former master: 'What is the great compassionate thousand-hand eye?' The answer was: 'It's like a person touching a pillow in the night.'
Question: What scriptural evidence is there for the characteristics of the deluded mind?
Answer: The Śrīmālādevī Siṃhanāda Sūtra (Victorious King Prajna Paramita Sutra) says: The Buddha said: 'When a Bodhisattva practices Prajna Paramita, he thinks in his mind: This mind is impermanent, but it is thought to be permanent; for suffering, it is thought to be happiness; for no-self, it is thought to be self; for impurity, it is thought to be purity; it is constantly moving, unable to abide, quickly changing, it is the root of afflictions, the gateway to various evil paths, the cause of troubles, it will destroy the good path, it is untrustworthy, it is the leader of greed, hatred, and delusion. In all dharmas, the mind is the most important. If one can understand the mind well, one can completely understand all dharmas. All kinds of worlds are created by the mind. The mind cannot see itself, whether it is good or evil, it is produced by the mind. The nature of the mind is constantly changing, like a spinning fire wheel, easy to change like a horse, able to burn everything like fire, suddenly erupting like water.' Observing in this way, one does not waver in thoughts, does not follow the mind, but lets the mind follow oneself.
若能伏心。則伏眾法。大涅槃經云。佛言。善男子。心若常者。亦復不能分別諸色。所謂青黃赤白紫色。善男子。心若常者。諸憶念法。不應忘失。善男子。心若常者。凡所讀誦。不應增長。複次善男子。心若常者。不應說言。已作今作當作。若有已作今作當作。當知是心必定無常。善男子。心若常者。則無怨親。非怨非親。心若常者。則不應言。我物他物。若死若生。心若常者。雖有所作。不應增長。善男子。以是義故。當知心性。各各別異故。當知無常。又云。云何現喻。如經中說。眾生心性。猶如獼猴。獼猴之性。舍一取一。眾生心性。亦復如是。取著色聲香味觸法。無暫住時。是名現喻。可驗。即今眾生之心。如猿猴之處高樹。上下不停。猶彌泥之泛迅流。出入無礙。似幻士之遊眾會。名相皆虛。若技兒之齣戲場。本末非實。所以正法念處經云。又彼比丘。次復觀察心之猿猴。如見猿猴。如彼猿猴躁擾不停。種種樹枝。華果林等。山谷巖窟。回曲之處。行不障礙。心之猿猴。亦復如是。五道差別。如種種林。地獄。畜生。餓鬼。諸道。猶如彼樹。眾生無量。如種種枝。愛如華葉。分別愛聲諸香味等。以為眾果。行三界山。身則如窟。行不障礙。是心猿猴。此心猿猴。常行地獄餓鬼。畜生。生死之地。又彼比丘
【現代漢語翻譯】 現代漢語譯本 若能降伏自心，就能降伏一切法。《大涅槃經》中說，佛說：『善男子，如果心是恒常不變的，就無法分辨各種顏色，比如青、黃、赤、白、紫色。善男子，如果心是恒常不變的，那麼所有記憶過的事情，不應該遺忘。善男子，如果心是恒常不變的，那麼凡是讀誦過的東西，不應該增長。』 再次，善男子，如果心是恒常不變的，就不應該說『已作、今作、當作』。如果存在『已作、今作、當作』，就應當知道這顆心必定是無常的。善男子，如果心是恒常不變的，那麼就不會有怨親、非怨非親的分別。如果心是恒常不變的，那麼就不應該說『我的東西、他的東西』，『若死若生』。如果心是恒常不變的，即使有所作為，也不應該增長。善男子，因為這個緣故，應當知道心性是各各不同的，所以應當知道心是無常的。 經中又說：『什麼是現喻呢？』如經中所說，眾生的心性，就像獼猴（一種猴子）。獼猴的習性是捨棄一個，又取一個。眾生的心性，也是如此，取著於色、聲、香、味、觸、法，沒有片刻的停留。這就是所謂的現喻，可以驗證。就是現在眾生的心，就像猿猴在高樹上，上下不停。又像彌泥（快速流動的水）氾濫于迅猛的河流中，出入沒有阻礙。又像幻術師在眾人集會中表演，名相都是虛假的。又像戲子在戲臺上表演，本末都不是真實的。所以《正法念處經》中說：『此外，比丘再次觀察心的猿猴。就像看見猿猴一樣，就像那猿猴躁動不停，在各種樹枝、花果林等、山谷巖窟、回曲之處，行走沒有障礙。心的猿猴，也是如此，在五道（地獄、餓鬼、畜生、人、天）的差別中，就像在各種各樣的樹林中。地獄、畜生、餓鬼，這些道，就像那些樹。眾生無量，就像各種各樣的樹枝。愛就像花葉。分別愛聲、諸香味等，作為各種果實。行走在三界山中，身體就像洞窟，行走沒有障礙。這顆心的猿猴，這顆心的猿猴，常常行走在地獄、餓鬼、畜生、生死之地。』此外，比丘
【English Translation】 English version If one can subdue the mind, then one can subdue all dharmas. The Mahāparinirvāṇa Sūtra says, the Buddha said: 'Good man, if the mind were constant, it would not be able to distinguish various colors, such as blue, yellow, red, white, and purple. Good man, if the mind were constant, all remembered things should not be forgotten. Good man, if the mind were constant, then whatever is recited should not increase.' Furthermore, good man, if the mind were constant, one should not say 'already done, now doing, will be done.' If there is 'already done, now doing, will be done,' then know that this mind is certainly impermanent. Good man, if the mind were constant, then there would be no distinction between enemies and relatives, neither enemy nor relative. If the mind were constant, then one should not say 'my things, his things,' 'whether dead or alive.' If the mind were constant, even if something is done, it should not increase. Good man, for this reason, one should know that the nature of the mind is different in each case, therefore one should know that it is impermanent. The sutra also says: 'What is a present analogy?' As it says in the sutra, the mind of sentient beings is like a makara (monkey). The nature of a makara is to abandon one and take another. The mind of sentient beings is also like this, clinging to form, sound, smell, taste, touch, and dharma, without a moment's rest. This is called a present analogy, which can be verified. It is like the mind of sentient beings now, like a monkey on a tall tree, constantly moving up and down. It is also like mini (fast-flowing water) flooding in a rapid river, entering and exiting without obstruction. It is like a magician performing in a crowd, the names and appearances are all illusory. It is like an actor performing on a stage, the beginning and the end are not real. Therefore, the Saddharma-smṛtyupasthāna Sūtra says: 'Furthermore, the bhikṣu (monk) then observes the monkey of the mind. Just like seeing a monkey, just like that monkey restlessly moving, in various branches, flower and fruit forests, etc., mountain valleys, rocky caves, and winding places, walking without obstruction. The monkey of the mind is also like this, in the differences of the five paths (hell, hungry ghosts, animals, humans, gods), like in various forests. Hell, animals, hungry ghosts, these paths, are like those trees. Sentient beings are countless, like various branches. Love is like flowers and leaves. Distinguishing and loving sounds, smells, tastes, etc., as various fruits. Walking in the mountain of the three realms, the body is like a cave, walking without obstruction. This monkey of the mind, this monkey of the mind, constantly walks in the lands of hell, hungry ghosts, animals, and birth and death.' Furthermore, the bhikṣu (monk)
。依禪觀察心之技兒。如見技兒。如彼技兒。取諸樂器。於戲場地。作種種戲。心之技兒。亦復如是。種種業化。以為衣服。戲場地者。謂五道地。種種裝飾。種種因緣。種種樂器。謂自境界。技兒戲者。生死戲也。心為技兒種種戲者。無始無終長生死也。又彼比丘。依禪觀察心彌泥魚。如見彌泥。如彌泥魚。在於河中。若諸河水。急速亂波。深而流疾。難可得行。能漂無量。種種樹木。勢力暴疾。不可遮障。山澗河水。峻速急惡。彼彌泥魚。能入能出。能行能住。心之彌泥。亦復如是。于欲界河急疾波亂。能出能入。能行能住。大智度論云。如佛說。凡夫人。或時知身無常。而不能知心無常。若凡夫人。言身有常猶差。以心為常。是大惑。何以故。身住或十歲。二十歲。是心日日過去。生滅各異。唸唸不停。欲生異生。欲滅異滅。如幻事。實相不可得。如是無量因緣。故知心無常。是名心念處。行者思惟。是心屬誰。誰使是心。觀已。不見有主。一切法因緣和合。故不自在。不自在。故無自性。無自性。故無我。若無我。誰當使是心。止觀云。起一念慮知之心。隨善惡而生十道。一若其心念念專貪瞋癡。攝之不還。拔之不出。日增月甚。起上品十惡如五扇提羅者。此發地獄之心。行火涂道。二若其心念念欲多眷屬。
【現代漢語翻譯】 現代漢語譯本：依靠禪定來觀察心，就像觀看一個表演技藝的藝人。就像那個藝人，拿著各種樂器，在戲臺上表演各種各樣的戲法。心的技藝也像這樣，用各種業力變化作為衣服，戲臺就是五道輪迴之地，各種裝飾、各種因緣、各種樂器，就是自身的境界。藝人所表演的戲，就是生死之戲。心作為藝人所表演的各種戲法，是無始無終的漫長生死輪迴。 又，那位比丘依靠禪定來觀察心，如同觀察彌泥魚（一種魚名）。就像彌泥魚，在河流中，如果河水湍急，波濤洶涌，水深流速快，難以通行，能夠漂走無數的樹木，力量迅猛，無法阻擋。山澗河水，陡峭急速兇險，那彌泥魚卻能自由出入，能遊動能停留。心的彌泥也是這樣，在充滿慾望的欲界之河中，即使河水湍急波濤洶涌，也能自由出入，能遊動能停留。《大智度論》中說，如同佛所說，凡夫有時知道身體是無常的，卻不能知道心是無常的。如果凡夫說身體是常住不變的，還算可以，如果認為心是常住不變的，那就是大迷惑。為什麼呢？因為身體或許能存在十年、二十年，而心卻日日流逝，生滅變化各不相同，唸唸不停留，想要產生不同的念頭就產生，想要滅掉不同的念頭就滅掉，如同幻術一般，真實的相狀是不可得的。像這樣通過無數的因緣，所以知道心是無常的。這就是所謂的『心念處』。修行者思維，這個心屬於誰？是誰在驅使這個心？觀察之後，發現沒有主人。一切法都是因緣和合而成的，所以不自在。因為不自在，所以沒有自性。因為沒有自性，所以沒有我。如果沒有我，誰來驅使這個心呢？《止觀》中說，生起一個念頭，產生知覺的心，隨著善惡而產生十道輪迴。如果心念念專注于貪婪、嗔恨、愚癡，收攝不住，拔除不出，日益增長，起上品十惡，就像五扇提羅（斷善根的人）那樣，這就是發起地獄之心，行走在火涂之道。如果心念念想要擁有眾多眷屬。
【English Translation】 English version: Relying on Chan (Zen) meditation to observe the mind is like watching a performing artist. Just like that artist, taking various musical instruments, performing various tricks on the stage. The mind's artistry is also like this, using various karmic transformations as clothing, the stage being the realm of the five paths of reincarnation, various decorations, various causes and conditions, various musical instruments, being one's own realm. The play performed by the artist is the play of birth and death. The various tricks performed by the mind as an artist are the endless cycle of birth and death. Furthermore, that Bhikshu (Buddhist monk) relies on Chan meditation to observe the mind, like observing the Mini fish (a type of fish). Just like the Mini fish, in the river, if the river water is turbulent, with surging waves, the water is deep and the current is fast, difficult to pass through, able to drift away countless trees, the power is swift and cannot be blocked. The mountain stream river water, steep, rapid, and dangerous, that Mini fish can freely enter and exit, can move and can stay. The mind's Mini is also like this, in the desire realm river full of desires, even if the river water is turbulent with surging waves, it can freely enter and exit, can move and can stay. The Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says, as the Buddha said, ordinary people sometimes know that the body is impermanent, but cannot know that the mind is impermanent. If ordinary people say that the body is permanent, it is still acceptable, but if they think that the mind is permanent, that is a great delusion. Why? Because the body may exist for ten or twenty years, but the mind passes away day by day, its arising and ceasing are different, thought after thought without stopping, wanting to generate different thoughts, then they arise, wanting to extinguish different thoughts, then they extinguish, like an illusion, the true form is unattainable. Like this, through countless causes and conditions, we know that the mind is impermanent. This is what is called 'mindfulness of mind'. The practitioner contemplates, to whom does this mind belong? Who is driving this mind? After observing, it is found that there is no master. All dharmas (phenomena) are formed by the combination of causes and conditions, so they are not self-existent. Because they are not self-existent, they have no self-nature. Because they have no self-nature, they have no self. If there is no self, who will drive this mind? The Zhi Guan (Concentration and Insight) says, arising a thought, generating a perceiving mind, following good and evil, it generates the ten realms of reincarnation. If the mind is focused on greed, hatred, and delusion, unable to restrain it, unable to pull it out, increasing day by day, generating the highest level of the ten evils, like a icchantika (one who has severed their roots of goodness), this is generating the mind of hell, walking on the path of fire. If the mind is focused on wanting to have many relatives.
如海吞流。如火焚薪。起中品十惡。如調達誘眾者。此發畜生心。行血涂道。三若其心念念欲得名聞。四遠八方。稱揚欽詠。內無實德。虛比賢聖。起下品十惡。如摩犍提者。此發鬼心。行刀涂道。四若其心念念常欲勝彼。不耐下人。輕他珍已。如鴟高飛下視。而外揚仁義禮智信。起下品善心。行阿修羅道。五若其心念念。欣世間樂。安其嗅身。悅其癡心。此起中品善心。行於人道。六若其心念念知三惡苦多。人間苦樂相間天上純樂。為天上樂。折伏粗惡。此上品善心。行於天道。七若其心念念欲大威勢。身口意才有所作。一切弭從。此發欲界主心。行魔羅道。八若其心念念欲得利智辯聰。高才勇哲。鑒達六合。十方颙颙。此發世智心。行尼乾道。九若其心念念五塵六慾。外樂蓋微。三禪之樂。猶如石泉。其樂內重。此發梵心。行色無色道。十若其心念念知善惡輪環。凡夫耽湎。賢聖所訶。破惡由凈慧。凈慧由凈禪。凈禪由凈戒。尚此三法。如飢如渴。此發無漏心。行二乘道。此上十心。或先起非心。或先起是心。或是非並起。譬象魚風。並濁池水。像譬諸非。自外而起。魚譬內觀羸弱。為二邊所動。風譬內外合雜。穢濁混和。前九種心是生死。如蠶自縛。后一種心是涅槃。如獐獨跳。雖得自脫。未具佛法。俱非。故
【現代漢語翻譯】 現代漢語譯本 一、如果（他的心）像大海吞噬河流一樣，像火焰焚燒柴薪一樣，發起中品十惡（指殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見中的中等程度的惡行），就像提婆達多（Devadatta，佛陀的堂弟，以分裂僧團著稱）引誘大眾一樣，這是發起了畜生心，行走在血涂之道上。 二、如果（他的心）念念不忘地想要得到名聲和讚揚，四面八方的人都稱頌和欽佩他，但內心卻沒有真實的德行，只是虛假地比擬賢聖，發起下品十惡，就像摩犍提（Māgaṇḍika，古印度婆羅門，曾想將女兒嫁給佛陀）一樣，這是發起了鬼心，行走在刀涂之道上。 三、如果（他的心）念念不忘地總是想要勝過別人，不能忍受別人在自己之下，輕視別人而珍視自己，就像鴟（chī，貓頭鷹）高飛時向下看一樣，卻在外面宣揚仁義禮智信，這是發起了下品善心，行走在阿修羅道上。 四、如果（他的心）念念不忘地欣喜於世間的快樂，安於自己的身體，悅于自己的愚癡之心，這是發起了中品善心，行走在人道上。 五、如果（他的心）念念不忘地知道三惡道（地獄、餓鬼、畜生）的痛苦很多，人間是苦樂交織，天上是純粹的快樂，爲了得到天上的快樂，而折服粗重的惡行，這是上品善心，行走在天道上。 六、如果（他的心）念念不忘地想要得到巨大的威勢，身口意所做的一切，所有人都順從，這是發起了欲界主（指魔王）的心，行走在魔羅道上。 七、如果（他的心）念念不忘地想要得到敏銳的智慧和辯才，高超的才能和勇敢的智慧，能夠洞察天地，十方都仰慕，這是發起了世俗智慧的心，行走在尼乾（Nigaṇṭha，耆那教的創始人）道上。 八、如果（他的心）念念不忘地認為五塵六慾（色、聲、香、味、觸、法）的外在快樂是微不足道的，三禪（指色界天的三種禪定）的快樂就像石縫中流出的泉水一樣，其快樂在內心深處，這是發起了梵天的心，行走在色界和無色界道上。 九、如果（他的心）念念不忘地知道善惡的輪轉，凡夫沉溺其中，賢聖所呵斥，破除惡行要依靠清凈的智慧，清凈的智慧要依靠清凈的禪定，清凈的禪定要依靠清凈的戒律，崇尚這三種方法，就像飢渴的人一樣，這是發起了無漏心，行走在二乘（聲聞乘和緣覺乘）道上。 以上這十種心，或者先發起非善心，或者先發起善心，或者善與非善同時發起，就像大象、魚和風，一起攪渾池水一樣。大象比喻各種非善心，從外而起；魚比喻內觀羸弱，被兩種極端所動搖；風比喻內外混合雜亂，污穢和清凈混在一起。前九種心是生死輪迴，就像蠶作繭自縛一樣。后一種心是涅槃，就像獐子獨自跳躍一樣，雖然能夠自己脫離困境，但還沒有具備佛法，所以都不是究竟的解脫。
【English Translation】 English version 1. If (his mind) is like the sea swallowing rivers, like fire burning firewood, initiating the middle-grade ten evils (referring to the middle level of killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views), like Devadatta (Buddha's cousin, known for dividing the Sangha) enticing the masses, this is initiating the animal mind, walking on the blood-smeared path. 2. If (his mind) constantly desires fame and praise, with people from all directions praising and admiring him, but he has no real virtue within, only falsely comparing himself to sages, initiating the lower-grade ten evils, like Māgaṇḍika (an ancient Indian Brahmin who wanted to marry his daughter to the Buddha), this is initiating the ghost mind, walking on the knife-smeared path. 3. If (his mind) constantly desires to surpass others, cannot tolerate others being below him, belittles others while cherishing himself, like an owl (chī) looking down when flying high, but outwardly proclaiming benevolence, righteousness, propriety, wisdom, and trustworthiness, this is initiating the lower-grade good mind, walking on the Asura path. 4. If (his mind) constantly rejoices in worldly pleasures, is content with his body, and delights in his foolish mind, this is initiating the middle-grade good mind, walking on the human path. 5. If (his mind) constantly knows that the suffering of the three evil realms (hell, hungry ghosts, animals) is great, that the human realm is a mixture of suffering and pleasure, and that the heavens are pure pleasure, and in order to obtain heavenly pleasure, he subdues gross evil deeds, this is the upper-grade good mind, walking on the path of the heavens. 6. If (his mind) constantly desires great power and influence, so that everything he does with his body, speech, and mind is obeyed by everyone, this is initiating the mind of the lord of the desire realm (referring to the demon king), walking on the Māra path. 7. If (his mind) constantly desires keen intelligence and eloquence, outstanding talent and courageous wisdom, able to see through heaven and earth, with all directions admiring him, this is initiating the worldly wisdom mind, walking on the Nigaṇṭha (founder of Jainism) path. 8. If (his mind) constantly thinks that the external pleasures of the five dusts and six desires (form, sound, smell, taste, touch, dharma) are insignificant, and that the pleasure of the three dhyanas (referring to the three dhyanas of the form realm) is like a spring flowing from a rock crevice, with its pleasure deep within, this is initiating the Brahma mind, walking on the path of the form and formless realms. 9. If (his mind) constantly knows the cycle of good and evil, that ordinary people are addicted to it, and that sages rebuke it, that breaking evil depends on pure wisdom, that pure wisdom depends on pure meditation, and that pure meditation depends on pure precepts, and that he reveres these three methods like a hungry and thirsty person, this is initiating the non-outflow mind, walking on the path of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). These above ten minds, either first initiate non-wholesome minds, or first initiate wholesome minds, or wholesome and non-wholesome arise simultaneously, like elephants, fish, and wind, all stirring up muddy water in a pond. The elephant is a metaphor for various non-wholesome minds, arising from the outside; the fish is a metaphor for weak inner contemplation, being swayed by two extremes; the wind is a metaphor for internal and external mixing and confusion, with defilement and purity mixed together. The first nine minds are samsara, like a silkworm binding itself in a cocoon. The last mind is nirvana, like a deer leaping alone, although it can escape on its own, it has not yet possessed the Buddha's Dharma, so it is not ultimate liberation.
雙簡。明知三界無別理。但是妄心生。為八倒之根株。作四流之源穴。疾如掣電。猛若狂風。𧢍起塵勞。速甚瀑川之水。歘生五欲。急過旋火之輪。是以結構四魔。驅馳十使。沈二死之河底。投八苦之焰中。醉迷衣里之珠。徒經艱險。斗沒額中之寶。空自悲嗟。皆因妄心。迷此真覺。終無別失。有出斯文。如上依教所說。真妄二心。約義似分。歸宗匪別。何者。真心約理體。妄心據相用。今以理恒是心。不得心相。心恒是理。不動心相。如水即波。不得波相。波即是水。不壞波相。是以動靜無際。性相一原。當凡心而是佛心。觀世諦而成真諦。所以華嚴經云。菩薩摩訶薩。觀一切法。皆以心為自性。如是而住。若攝境為心。是世俗勝義。心之自性。即是真如。是勝義勝義。如是而住。以無所得而為方便。雙照真俗。無住住故。
宗鏡錄卷第三
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第四
慧日永明寺主智覺禪師延壽集
夫所言心法者。云何是心。云何是心法。
答。了塵通相。說名心王。由其本一心。是諸法之總原也。取塵別相。名為數法。良因其根本無明。迷平等性故也。辯中邊論云。若了塵通相。名心。取塵
【現代漢語翻譯】 現代漢語譯本： 雙簡。明明知道三界（欲界、色界、無色界）沒有分別的道理，但是虛妄的心卻生起，成為八倒（于無常執常，于無樂執樂，于無我執我，于不凈執凈）的根源，造作四流（欲流、有流、見流、無明流）的源頭。它快如閃電，猛烈如狂風，迅速掀起塵勞（煩惱），速度勝過瀑布的流水，忽然產生五欲（色、聲、香、味、觸），急促超過旋轉的火輪。因此，它構建四魔（煩惱魔、五陰魔、死魔、天魔），驅使十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見），使人沉溺於二死（分段生死、變易生死）的河底，投入八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛）的火焰中。人們醉心於迷失在衣服里的寶珠（佛性），徒勞地經歷艱難險阻；埋沒額頭中的寶藏（智慧），空自悲傷嘆息。這一切都是因為虛妄的心，迷惑了這真實的覺悟，最終沒有別的損失。有出斯文，如上依教所說，真妄二心，約義似分，歸宗匪別。為什麼呢？真心是就理體而言的，妄心是就相用而言的。現在以理恒常是心，不能得到心相；心恒常是理，不動心相。如同水就是波，不能得到波相；波就是水，不破壞波相。因此，動靜沒有邊際，性相本是一源。當凡夫心就是佛心，觀察世俗諦就成為真諦。所以《華嚴經》說：『菩薩摩訶薩，觀察一切法，都以心為自性，像這樣安住。』如果攝取境為心，這是世俗勝義；心的自性，就是真如，這是勝義勝義，像這樣安住。以無所得作為方便，同時照見真俗，以無所住為住。
《宗鏡錄》卷第三
丙午年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第四
慧日永明寺住持智覺禪師延壽 輯
所說的心法，什麼是心？什麼是心法？
回答：了別塵境普遍的相，稱作心王。由於它本是一心，是諸法的總根源。取塵境個別的相，稱作數法。確實是因為根本的無明，迷惑了平等的自性。 《辯中邊論》說：『如果了別塵境普遍的相，稱作心；取塵境
【English Translation】 English version: Double Simplex. Clearly knowing that the Three Realms (Desire Realm, Form Realm, Formless Realm) have no separate principle, yet the deluded mind arises, becoming the root of the Eight Inversions (perceiving permanence in impermanence, pleasure in suffering, self in non-self, purity in impurity), and creating the source of the Four Floods (flood of desire, flood of existence, flood of views, flood of ignorance). It is as swift as lightning, as fierce as a gale, quickly stirring up the dust of toil (afflictions), its speed surpassing the water of a waterfall, suddenly generating the Five Desires (form, sound, smell, taste, touch), its urgency exceeding the wheel of whirling fire. Therefore, it constructs the Four Maras (affliction mara, skandha mara, death mara, deva mara), drives the Ten Fetters (greed, hatred, delusion, pride, doubt, self-view, extreme view, wrong view, view of holding to views, view of holding to precepts), causing people to sink to the bottom of the river of Two Deaths (death by segments, death by transformation), and throwing them into the flames of the Eight Sufferings (birth, old age, sickness, death, separation from loved ones, meeting with those who are hated, not obtaining what one seeks, the blazing of the five skandhas). People are intoxicated by the lost pearl (Buddha-nature) in their clothing, vainly experiencing hardships and dangers; burying the treasure (wisdom) in their foreheads, lamenting and sighing in vain. All this is because of the deluded mind, which obscures this true awakening, ultimately without any other loss. There is this text, as stated above according to the teachings, the two minds of true and false, seemingly divided in meaning, but not different in origin. Why? The true mind is spoken of in terms of principle and substance, while the deluded mind is spoken of in terms of appearance and function. Now, principle is always mind, without obtaining the appearance of mind; mind is always principle, without moving the appearance of mind. Just as water is waves, without obtaining the appearance of waves; waves are water, without destroying the appearance of waves. Therefore, movement and stillness are without limit, nature and appearance are originally one source. The mind of an ordinary person is the mind of a Buddha, observing the mundane truth becomes the ultimate truth. Therefore, the Avatamsaka Sutra says: 'Bodhisattvas Mahasattvas, observe all dharmas, all with mind as their self-nature, abiding in this way.' If one gathers the environment into the mind, this is the mundane ultimate meaning; the self-nature of the mind is thus the Tathagata, this is the ultimate ultimate meaning, abiding in this way. Taking no attainment as a means, simultaneously illuminating the true and the mundane, abiding without abiding.
Zong Jing Lu (Record of the Source Mirror) Volume 3
Engraved by the Great Treasury Supervision Department in the Bingwu Year Taisho Tripitaka Volume 48, No. 2016 Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 4
Compiled by Chan Master Zhijue Yanshou, Abbot of Huiri Yongming Temple
Regarding what is said about the mind-dharma, what is mind? What is mind-dharma?
Answer: Discriminating the universal characteristics of objects is called the Mind-King. Because it is originally one mind, it is the total source of all dharmas. Grasping the individual characteristics of objects is called the number of dharmas. Indeed, it is because of fundamental ignorance that the equal nature is deluded. The Treatise on Distinguishing the Middle from the Extremes says: 'If one discriminates the universal characteristics of objects, it is called mind; grasping the objects'
別相。名為心法。
問。此一心法。幾義而成。
答心法總有四義。一是事。隨境分別。見聞覺知。二是法。論體唯是生滅法數。此二義。論俗故有。約真故無。三是理。窮之空寂。四是實。論其本性。唯是真實如來藏法。
問。心四義之中。前二義是緣慮妄心。后二義是常住真心。約真心。則本性幽玄窮理空寂。既無數量。不更指陳。只如妄心既涉見聞。又言。生滅。此緣慮心。有其幾種行相。
答。有五種心。一率爾心。謂聞法創初。遇境便起。二尋求心。于境未達。方有尋求。三決定心。審知法體。而起決定。四染凈心。法詮欣厭。而起染凈。五等流心。唸唸緣境。前後等故。法苑義林雲。辯五心相者。且如眼識。初墮。于境。名率爾墮心。同時意識。先未緣此。今初同起。亦名率爾。故瑜伽論云。意識任運散亂。緣不串習境時。無慾等生。爾時意識。名率爾墮心。有欲生時。尋求等攝故。又解深密經。及抉擇論說。五識同時。必定有一分別。意識。俱時而轉。故眼俱意。名率爾心。初卒墮境故。此既初緣。未知何境為善為惡。爲了知故。次起尋求。與欲俱轉。希望境故。既尋求已。識知先境。次起決定即解境故。決定已。識界差別。取正因等相。于怨住惡。于親住善。于中住舍。染
【現代漢語翻譯】 現代漢語譯本 別相，名為心法。
問：此一心法，由幾種意義構成？
答：心法總共有四種意義。一是事，隨順外境而分別，包括見、聞、覺、知。二是法，就其本體而言，只是生滅變化的法數。這兩種意義，從世俗角度來說是成立的，但從真理角度來說則不存在。三是理，窮究其根本是空寂的。四是實，就其本性而言，唯有真實不虛的如來藏法。
問：在心的四種意義中，前兩種意義是緣慮妄心，后兩種意義是常住真心。就真心而言，其本性幽深玄妙，窮究其理是空寂的，既然沒有數量，就不再詳細說明。只是這妄心既然涉及見聞，又說是生滅的，那麼這種緣慮心，有哪幾種行相？
答：有五種心。一是率爾心，指初次聽聞佛法，或者初次遇到外境時，立即生起的心。二是尋求心，對於外境尚未了解，所以產生尋求的心。三是決定心，審察了解法體的真相，從而產生決定的心。四是染凈心，對於所詮釋的法產生欣喜或厭惡，從而產生染污或清凈的心。五是等流心，唸唸緣于外境，前後相續相似不斷。法苑義林說，辨別五種心相，比如眼識，最初接觸外境，稱為率爾墮心。同時，意識先前沒有緣過這個外境，現在初次一起生起，也稱為率爾。所以瑜伽論說，意識任運散亂，緣于不熟悉的境界時，沒有欲等煩惱產生，此時的意識，稱為率爾墮心。當有欲等煩惱產生時，就屬於尋求等心所攝。又解深密經以及抉擇論說，五識同時生起時，必定有一個分別意識，同時轉起。所以眼識和俱生的意識，稱為率爾心，因為是初次突然接觸外境。既然是初次緣取，不知道這個境界是善是惡，爲了瞭解這個境界，接著產生尋求心，與欲心所同時生起，希望瞭解這個境界。既然尋求之後，認識了先前的境界，接著產生決定心，也就是了解了境界。決定之後，認識了識界的差別，取正因等相，對於怨家生起厭惡，對於親人產生喜愛，對於中人產生舍心，染...
【English Translation】 English version 'Different appearances' are called 'mind-dharma' (xin fa).
Question: How many meanings constitute this one 'mind-dharma' (xin fa)?
Answer: 'Mind-dharma' (xin fa) has four meanings in total. First is 'event' (shi), which discriminates according to circumstances, including seeing, hearing, feeling, and knowing. Second is 'dharma' (fa), which, in terms of its essence, is only the number of phenomena arising and ceasing. These two meanings exist from a conventional perspective but do not exist from a perspective of truth. Third is 'principle' (li), which, when thoroughly investigated, is empty and still. Fourth is 'reality' (shi), which, in terms of its fundamental nature, is only the true and real Tathagatagarbha (Rulaizang) dharma.
Question: Among the four meanings of 'mind' (xin), the first two are deluded minds that grasp at conditions, while the latter two are the permanent and abiding true mind. Regarding the true mind, its nature is profound and mysterious, and its principle, when thoroughly investigated, is empty and still. Since it is without number, it will not be further elaborated. However, since the deluded mind involves seeing and hearing and is said to arise and cease, what kinds of characteristics does this condition-grasping mind have?
Answer: There are five kinds of minds. First is the 'impulsive mind' (lu shuai er xin), which refers to the mind that arises immediately when one first hears the Dharma or encounters an object. Second is the 'seeking mind' (xun qiu xin), which arises because one has not yet understood the object. Third is the 'decisive mind' (jue ding xin), which arises when one examines and understands the true nature of the Dharma and makes a decision. Fourth is the 'defiled and pure mind' (ran jing xin), which arises from delighting in or disliking the Dharma being explained, thus producing defilement or purity. Fifth is the 'equable flowing mind' (deng liu xin), which continuously dwells on objects, with each thought similar to the previous one. The 'Fa Yuan Yi Lin' says that to distinguish the characteristics of the five minds, consider the eye consciousness, which, when it first falls upon an object, is called the 'impulsive falling mind' (lu shuai er duo xin). At the same time, the consciousness that has not previously dwelled on this object now arises together for the first time, and this is also called 'impulsive'. Therefore, the 'Yoga-bhumi-sastra' says that when the consciousness is naturally scattered and dwells on an unfamiliar object, no desires or other afflictions arise. At this time, the consciousness is called the 'impulsive falling mind'. When desires arise, they are included in the 'seeking mind', etc. Furthermore, the 'Samdhinirmocana Sutra' and the 'Decisive Treatise' say that when the five consciousnesses arise simultaneously, there must be a discriminating consciousness that arises simultaneously. Therefore, the eye consciousness and the co-arising consciousness are called the 'impulsive mind' because they suddenly encounter the object for the first time. Since it is the first time dwelling on the object, one does not know whether the object is good or bad. In order to understand the object, the 'seeking mind' arises next, arising simultaneously with the desire to understand the object. After seeking, one recognizes the previous object, and then the 'decisive mind' arises, which is the understanding of the object. After deciding, one recognizes the differences in the realms of consciousness, taking the characteristics of the correct cause, etc. One feels aversion towards enemies, affection towards relatives, and indifference towards neutrals, defiling...
凈心生。由此染凈意識為先。引生眼識。同性善染。順前而起。名等流心。如眼識生。耳等識亦爾。
先德問。五心於八識中。各有幾心。
答。前五識有四心。除尋求心。無分別故。第六具五心。第七無率爾尋求二心。有決定染凈等流三心。謂第七常緣現在境故。無率爾也。
問。第七現有計度分別。何無尋求心。
答。夫尋求心皆依率爾。后尋求方生。第七既無率爾。尋求亦無。
問。前五既有率爾。何無尋求。
答。尋求有二緣方有。一即率爾心引。二即計度分別心。前五種雖有率爾。而無計度分別。第八有三心。率爾決定等流。無染凈尋求。
問。第八同第七。常緣現在境。何得有率爾。
答。第七緣境。即無間斷。第八緣境。境有間斷。第八初受生時。創緣三界。三種境故。
問。初受生時。第七亦創緣三界。第八識。何無率爾心。
答。第七隨所繫。常緣當界第八識也。今助一解。第七常內緣一境。即無率爾。第八外緣多境。而有率爾。無分別故。即無尋求。
問。五心之中。何心熏種。何心不熏種。
答。率爾心有二說。一云。不熏種。任運緣境。不強盛故。二云。若緣生境。即不熏種。若緣曾聞熟境。即熏種。由串習力
【現代漢語翻譯】 現代漢語譯本：凈心生起。由此，染污和清凈的意識成為先導，引生眼識，具有相同的善或染污性質，順著之前的意識而生起，這被稱為等流心。如同眼識的生起一樣，耳識等其他識也是如此。
先德問道：『這五心在八識中，各有幾種心？』
答：前五識有四種心，除去尋求心，因為它們沒有分別能力。第六識具有五種心。第七識沒有率爾心和尋求心這兩種心，但有決定心、染凈心和等流心這三種心。這是因為第七識總是緣于現在的境界，所以沒有率爾心。
問：『第七識現在有計度分別，為什麼沒有尋求心？』
答：尋求心都依賴於率爾心，在率爾心之後才產生尋求心。第七識既然沒有率爾心，也就沒有尋求心。
問：『前五識既然有率爾心，為什麼沒有尋求心？』
答：尋求心需要兩個條件才能產生：一是率爾心的引導，二是計度分別心。前五識雖然有率爾心，但沒有計度分別心。第八識有三種心：率爾心、決定心和等流心，沒有染凈心和尋求心。
問：『第八識和第七識一樣，總是緣于現在的境界，為什麼會有率爾心？』
答：第七識緣于境界，沒有間斷。第八識緣于境界，境界有間斷。第八識最初受生時，開始緣於三界（欲界、色界、無色界）的三種境界。
問：『最初受生時，第七識也開始緣於三界，為什麼第八識沒有率爾心？』
答：第七識隨著所依附的，總是緣于當界（所處界）的第八識。現在我來補充解釋一下，第七識總是向內緣於一個境界，所以沒有率爾心。第八識向外緣于多個境界，所以有率爾心。因為沒有分別能力，所以沒有尋求心。
問：『在五心中，哪些心熏習種子，哪些心不熏習種子？』
答：對於率爾心有兩種說法。一種說法認為，率爾心不熏習種子，因為它任運緣于境界，不強盛。另一種說法認為，如果緣于新生的境界，就不熏習種子；如果緣于曾經聽聞的熟悉的境界，就熏習種子，這是由於串習的力量。
【English Translation】 English version: Pure mind arises. From this, defiled and pure consciousnesses take precedence, giving rise to eye-consciousness, which possesses the same nature of goodness or defilement, arising in accordance with the preceding consciousness. This is called the 'equal-flowing mind' (等流心). Just as eye-consciousness arises, so do ear-consciousness and other consciousnesses.
A former virtuous person asked: 'Among the eight consciousnesses, how many types of the five minds does each possess?'
Answer: The first five consciousnesses have four minds, excluding the 'seeking mind' (尋求心), because they lack the ability to discriminate. The sixth consciousness possesses all five minds. The seventh consciousness lacks the 'initial-awareness mind' (率爾心) and the 'seeking mind', but possesses the three minds of 'decisive mind' (決定心), 'defiled/pure mind' (染凈心), and 'equal-flowing mind'. This is because the seventh consciousness always cognizes the present object, so it lacks the 'initial-awareness mind'.
Question: 'The seventh consciousness now has conceptual discrimination, so why does it lack the seeking mind?'
Answer: The seeking mind depends on the initial-awareness mind; the seeking mind arises after the initial-awareness mind. Since the seventh consciousness lacks the initial-awareness mind, it also lacks the seeking mind.
Question: 'Since the first five consciousnesses have the initial-awareness mind, why do they lack the seeking mind?'
Answer: The seeking mind requires two conditions to arise: first, the guidance of the initial-awareness mind; second, the conceptual discrimination mind. Although the first five consciousnesses have the initial-awareness mind, they lack the conceptual discrimination mind. The eighth consciousness has three minds: the initial-awareness mind, the decisive mind, and the equal-flowing mind. It lacks the defiled/pure mind and the seeking mind.
Question: 'The eighth consciousness, like the seventh consciousness, always cognizes the present object, so why does it have the initial-awareness mind?'
Answer: The seventh consciousness's cognition of objects is without interruption. The eighth consciousness's cognition of objects has interruptions. When the eighth consciousness first receives life, it initially cognizes the three realms (欲界, 色界, 無色界) and their three types of objects.
Question: 'When first receiving life, the seventh consciousness also initially cognizes the three realms, so why does the eighth consciousness lack the initial-awareness mind?'
Answer: The seventh consciousness, depending on what it is bound to, always cognizes the eighth consciousness of its current realm. Now, I will add an explanation: the seventh consciousness always internally cognizes one object, so it lacks the initial-awareness mind. The eighth consciousness externally cognizes multiple objects, so it has the initial-awareness mind. Because it lacks the ability to discriminate, it lacks the seeking mind.
Question: 'Among the five minds, which minds imprint seeds, and which minds do not imprint seeds?'
Answer: There are two views regarding the initial-awareness mind. One view is that the initial-awareness mind does not imprint seeds, because it naturally cognizes objects and is not strong. The other view is that if it cognizes newly arisen objects, it does not imprint seeds; if it cognizes familiar objects that have been heard before, it imprints seeds, due to the power of habituation.
故。余心總熏種。今解。且如率爾聞聲境時。不簡生熟聲境。皆熏實聲種子。更有九心成輪。廣略不同。真理是一。其心如輪。隨境而轉。故經云。身非念輪。隨念而轉。其義如何。上座部師。立九心輪者。一有分。二能引發。三見。四尋求。五貫徹。六安立。七勢用。八返緣。九有分體。且如初受生時。未能分別。心但任運。緣于境轉。名有分。若有境至。心欲緣時。便生警覺。名能引發。其心既於此境上轉。見照矚彼。既見彼已。便成尋求。察其善惡。既察彼已。遂貫徹識其善惡。而安立心。起語分別說其善惡。隨其善惡。便有動作勢用。動作既興。欲休廢道。故返緣前所作事。既返緣已。還歸有分。任運緣境。名為九心。可成輪義。其中見心通於六識。余唯意識。有分心通生死。返緣心唯得死。若離欲者。死唯有分心。既無我愛。無所返緣。不生顧戀。未離欲者以返緣心而死。有戀愛故。若有境至。即心可生。若無異境。恒住有分。任運相續。然見與尋求前後不定。
問。若隨分別。立真妄心。約此二心。總有幾種。
答。大智度論云。有二種道。一畢竟空道。二分別好惡道。若畢竟空道。尚不得一。何況說多。若分別好惡道。理從義別。事乃恒沙。且約一心。古釋有四。一紇利陀耶。此云肉團心
【現代漢語翻譯】 現代漢語譯本 因此，總的來說，我的心總是被各種種子所薰染。現在解釋一下，比如突然聽到聲音時，不論是熟悉還是陌生的聲音，都會薰染成真實的聲音種子。而且還有九心成輪的說法，廣略有所不同，但真理只有一個，就是心像輪子一樣，隨著外境而轉動。所以經中說：『身不是念頭的輪子，而是隨著念頭而轉動。』這是什麼意思呢？ 上座部師認為，九心輪包括：一、有分心（bhavaṅga，指生命流的根本狀態），二、能引發心（āvartana，指引發注意的心），三、見心（dassana，指看見的心），四、尋求心（sampaticchana，指領受的心），五、貫徹心（santīraṇa，指推度的心），六、安立心（voṭṭhapana，指確定決斷的心），七、勢用心（javana，指速行心），八、返緣心（tadārammaṇa，指彼所緣心），九、有分心體（bhavaṅga）。比如剛出生時，還不能分別，心只是自然而然地隨著外境轉動，這叫做有分心。如果有外境出現，心想要去攀緣時，就會產生警覺，這叫做能引發心。心既然在這個外境上轉動，就看見並關注它。看見之後，就產生尋求，觀察它的善惡。觀察之後，就徹底認識它的善惡，然後安立心，用語言分別說出它的善惡。隨著善惡，就會有動作行為。動作行為產生后，想要停止廢除，所以就返回攀緣之前所做的事情。返回攀緣之後，又回到有分心，自然而然地攀緣外境，這叫做九心，可以構成輪子的意義。其中見心可以通於六識，其餘的只有意識。有分心貫通生死，返緣心只能在死亡時出現。如果已經脫離慾望，死亡時只有有分心，因為沒有我愛，沒有什麼可以返回攀緣的，不會產生顧戀。沒有脫離慾望的人，以返緣心而死，因為有愛戀的緣故。如果有外境出現，心就可以產生。如果沒有其他外境，就一直處於有分心中，自然而然地相續。然而，見心和尋求心的前後順序是不一定的。 問：如果隨著分別，建立真妄心，按照這兩種心，總共有幾種？ 答：《大智度論》說：有兩種道，一是畢竟空道（śūnyatā，指證悟空性的道路），二是分別好惡道。如果走畢竟空道，尚且得不到一個，何況說很多？如果走分別好惡道，道理上可以從意義上區分，事情則像恒河沙一樣多。就拿一心來說，古人的解釋有四種：一、紇利陀耶（hṛdaya），這裡翻譯為肉團心。
【English Translation】 English version Therefore, in general, my mind is always perfumed by various seeds. Now to explain, for example, when suddenly hearing a sound, whether it is familiar or unfamiliar, it will be perfumed into a real sound seed. Moreover, there is the saying of the nine-citta-wheel (nine-heart-wheel), which varies in detail, but the truth is one: the mind is like a wheel, turning with the external environment. Therefore, the sutra says: 'The body is not a wheel of thought, but turns with thought.' What does this mean? The Theravada masters believe that the nine-citta-wheel includes: 1. bhavaṅga (有分, the fundamental state of the life stream), 2. āvartana (能引發, the mind that triggers attention), 3. dassana (見, the seeing mind), 4. sampaticchana (尋求, the receiving mind), 5. santīraṇa (貫徹, the investigating mind), 6. voṭṭhapana (安立, the determining mind), 7. javana (勢用, the impulsion mind), 8. tadārammaṇa (返緣, the registering mind), 9. bhavaṅga (有分). For example, when just born, one cannot yet distinguish, and the mind simply turns naturally with the external environment, this is called bhavaṅga. If an external environment appears and the mind wants to cling to it, it will produce an alert, this is called āvartana. Since the mind is turning on this external environment, it sees and pays attention to it. After seeing it, it produces seeking, observing its good and bad. After observing it, it thoroughly recognizes its good and bad, and then establishes the mind, using language to distinguish and speak of its good and bad. Along with the good and bad, there will be actions and behaviors. After actions and behaviors are produced, wanting to stop and abolish them, so it returns to cling to what was done before. After returning to cling, it returns to bhavaṅga, naturally clinging to the external environment, this is called the nine minds, which can form the meaning of a wheel. Among them, the seeing mind can connect to the six consciousnesses, the rest are only consciousness. Bhavaṅga connects to birth and death, tadārammaṇa can only appear at death. If one has already detached from desire, at death there is only bhavaṅga, because there is no self-love, there is nothing to return to cling to, and no attachment is produced. Those who have not detached from desire die with tadārammaṇa, because there is love and attachment. If an external environment appears, the mind can be produced. If there is no other external environment, it remains in bhavaṅga, naturally continuing. However, the order of the seeing mind and the seeking mind is not fixed. Question: If, according to discrimination, we establish true and false minds, according to these two minds, how many kinds are there in total? Answer: The Mahāprajñāpāramitāśāstra (大智度論) says: There are two kinds of paths, one is the path of ultimate emptiness (śūnyatā), and the other is the path of distinguishing good and bad. If one walks the path of ultimate emptiness, one cannot even obtain one, how much more to say many? If one walks the path of distinguishing good and bad, in principle one can distinguish from meaning, but things are as many as the sands of the Ganges. Taking one mind as an example, the ancient explanations have four kinds: 1. hṛdaya (紇利陀耶), which is translated here as the fleshy heart (肉團心).
。身中五藏心也。如黃廷經所明。二緣慮心。此是八識。俱能緣慮自分境故。色是眼識境。根身。種子器世界。是阿賴耶識之境。各緣一分。故云自分。三質多耶。此雲集起心。唯第八識積集種子。生起現行。四干栗陀耶。此云堅實心。亦云貞實心。此是真心也。然第八識無別自體。但是真心。以不覺故。與諸妄想。有和合不和合義。和合義者。能含染凈。目為藏識。不和合者。體常不變。目為真如。都是如來藏。故楞伽經云。寂滅者。名為一心。一心者。即如來藏。如來藏。亦是在纏法身。經云。隱為如來藏。顯為法身。故知四種心。本同一體。但從迷悟分多。經偈云。佛說如來藏。以為阿賴耶。惡慧不能知。藏即賴耶識。佛說如來藏者。即法身在纏之名。以為阿賴耶。即是藏識。惡慧不能知。藏即賴耶識。有執真如與賴耶體別者。是惡慧也。然雖四心同體。真妄義別。本末亦殊。前三是相。后一是性。性相無礙。都是一心。即第四真心以為宗旨。又古德廣釋一心者。望一如來藏心。含於二義。一約體絕相義。即真如門。謂非染非凈。非生非滅。不動不轉。平等一味。性無差別。眾生即涅槃。不待滅也。凡夫彌勒。同一際也。二隨緣起滅義。即生滅門。謂隨熏轉動。成於染凈。染凈雖成。性恒不動。只由不動。能成
【現代漢語翻譯】 現代漢語譯本 身中五藏指的是心，正如《黃庭經》所闡明的那樣。 二緣慮心：這是指八識（Eight Consciousnesses），它們都能緣慮各自的分境。色是眼識的境，根身、種子、器世界是阿賴耶識（Ālaya-vijñāna）的境。各自緣慮一部分，所以稱為『自分』。 三質多耶（Citta）：意為『集起心』，只有第八識積集種子，生起現行。 四干栗陀耶（Hṛdaya）：意為『堅實心』，也稱為『貞實心』，這才是真心。 然而，第八識沒有單獨的自體，它就是真心。因為不覺悟的緣故，與各種妄想有和合與不和合的含義。和合的含義是指能包含染污和清凈，因此被稱為藏識（Ālaya-vijñāna）。不和合的含義是指其體性恒常不變，因此被稱為真如（Tathatā）。它們都是如來藏（Tathāgatagarbha）。所以《楞伽經》（Laṅkāvatāra Sūtra）說：『寂滅者，名為一心。一心者，即如來藏。』如來藏也是在纏的法身（Dharmakāya）。經中說：『隱為如來藏，顯為法身。』由此可知，四種心本來就是一體，只是從迷悟的角度區分。 經中的偈語說：『佛說如來藏，以為阿賴耶，惡慧不能知，藏即賴耶識。』佛所說的如來藏，就是法身在纏時的名稱，被認為是阿賴耶識，愚昧的人不能理解，如來藏就是阿賴耶識。如果有人認為真如與阿賴耶識的體性不同，那就是愚昧。 然而，雖然四心同體，但真妄的含義不同，本末也有區別。前三者是相，后一者是性。性相沒有障礙，都是一心。以第四種真心作為宗旨。古德對一心的廣泛解釋是：從一如來藏心的角度來看，包含兩種含義：一是約體絕相義，即真如門，指非染非凈，非生非滅，不動不轉，平等一味，性無差別，眾生即是涅槃，無需等待滅度。凡夫與彌勒（Maitreya）處於同一際。二是隨緣起滅義，即生滅門，指隨熏習而轉動，成就染凈。染凈雖然成就，但其性恒常不動。正因為不動，才能成就。
【English Translation】 English version The five viscera within the body refer to the mind, as clarified in the Huang Ting Jing. Two, the mind that deliberates and contemplates (二緣慮心): This refers to the Eight Consciousnesses (Eight Consciousnesses), all of which can deliberate and contemplate their respective realms. Form (色) is the realm of the eye consciousness, while the root body, seeds, and the world of vessels are the realm of the Ālaya-vijñāna (Ālaya-vijñāna). Each contemplates a portion, hence the term 'self-portion'. Three, Citta (質多耶): Meaning 'accumulating and arising mind' (集起心), only the eighth consciousness, the Ālaya-vijñāna, accumulates seeds and gives rise to present phenomena. Four, Hṛdaya (干栗陀耶): Meaning 'firm mind' (堅實心), also called 'true mind' (貞實心), this is the true mind. However, the eighth consciousness does not have a separate self-nature; it is the true mind. Because of non-awakening, it has meanings of both union and non-union with various delusions. The meaning of union refers to its ability to contain defilement and purity, hence it is called the Storehouse Consciousness (Ālaya-vijñāna). The meaning of non-union refers to its nature being constant and unchanging, hence it is called Suchness (Tathatā). They are all the Tathāgatagarbha (Tathāgatagarbha). Therefore, the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra) says: 'Quiescence is called One Mind. One Mind is the Tathāgatagarbha.' The Tathāgatagarbha is also the Dharmakāya (Dharmakāya) in bondage. The sutra says: 'Concealed, it is the Tathāgatagarbha; revealed, it is the Dharmakāya.' From this, it can be known that the four minds are originally one entity, differentiated only from the perspective of delusion and awakening. The verse in the sutra says: 'The Buddha spoke of the Tathāgatagarbha, considering it the Ālaya-vijñāna; those of evil wisdom cannot know that the Storehouse is the Ālaya-vijñāna.' The Tathāgatagarbha spoken of by the Buddha is the name of the Dharmakāya in bondage, considered to be the Ālaya-vijñāna. Those of foolish wisdom cannot understand that the Tathāgatagarbha is the Ālaya-vijñāna. If someone believes that the nature of Suchness is different from the Ālaya-vijñāna, that is foolishness. However, although the four minds are of the same entity, the meanings of true and false are different, and the root and branches are also distinct. The first three are phenomena, and the last one is nature. Nature and phenomena are without obstruction; they are all One Mind. The fourth, the true mind, is taken as the main principle. The ancient worthies extensively explained the One Mind as follows: From the perspective of the One Tathāgatagarbha Mind, it contains two meanings: First, the meaning of absolute aspect in terms of essence, which is the Gate of Suchness, referring to neither defiled nor pure, neither arising nor ceasing, unmoving and unaltering, equal and of one flavor, with no difference in nature. Sentient beings are Nirvana, not waiting for extinction. Ordinary beings and Maitreya (Maitreya) are at the same boundary. Second, the meaning of arising and ceasing according to conditions, which is the Gate of Birth and Death, referring to moving and transforming according to conditioning, accomplishing defilement and purity. Although defilement and purity are accomplished, its nature is constantly unmoving. Precisely because it is unmoving, it can accomplish.
染凈。是故不動。亦在動門。楞伽經云。如來藏名阿賴耶識。而與無明七識共俱。如大海波。常不斷絕。又云。如來藏者。為無始虛偽惡習所熏。名為識藏。若此一心。推末歸本者。謂證第一義。則得解脫。第一義。是緣之性。若見緣性。則脫緣縛。華嚴經云。皆一心作。論云。但是一心者。一切三界。唯心轉故。諸教同引。證成唯心。云何一心而作三界。有三。一二乘。謂有前境。不了唯心。縱聞一心。但謂真諦之一。或謂由心轉變。非皆是心。二異熟賴耶。名為一心。簡無外境。故說一心。三如來藏性。清凈一心。理無二體。故說一心。是知凡聖二法。染凈二門。無非一心矣。又此一心。約性相體用本末即入等義。更有十門。一假說一心。則二乘人。謂實有外法。但由心變動。故說一心。下之九門。實唯一心。二相見俱存。故說一心。此通八識。及諸心所並所變相分。本影具足。由有支等熏習力故。變現三界依正等報。三攝相歸見。故說一心。亦通王數。但所變相分。無別種生。能見識生。帶彼影起。四攝數歸王。故說一心。唯通八識。以彼心所。依王無體。亦心變故。釋云。攝相歸見者。唯識偈云。唯識無境界。以無塵妄見。如人目有翳。見毛月等事。凡作論有三義。一者立義。即初句。二者引證。即第二句。
【現代漢語翻譯】 現代漢語譯本 染凈。因此說『不動』，也就在『動』的範疇之內。《楞伽經》（Laṅkāvatāra Sūtra）說：『如來藏（Tathāgatagarbha）名為阿賴耶識（Ālaya-vijñāna），與無明（avidyā）和七識共同存在，就像大海的波浪，常不斷絕。』又說：『如來藏，被無始以來的虛偽惡習所薰染，名為識藏。』如果能將這『一心』，推究末端迴歸根本，就是證得了第一義諦（paramārtha），就能得到解脫。第一義諦，是緣起的自性。如果能見到緣起的自性，就能脫離緣起的束縛。《華嚴經》（Avataṃsaka Sūtra）說：『一切都是一心所造。』論典中說：『一切三界，都由一心所轉變。』各種經典都引用這些說法，來證明唯心（Cittamātra）的道理。為什麼說『一心』能造作三界呢？有三種解釋：一是二乘（Śrāvakayāna and Pratyekabuddhayāna）人，認為有外在的境界，不瞭解唯心的道理。即使聽聞『一心』，也只認為是真諦（satya）之一，或者認為是由心轉變而來，並非一切都是心。二是異熟識（vipāka-vijñāna）阿賴耶識，名為『一心』，是爲了簡別沒有外在的境界，所以說『一心』。三是如來藏性，清凈的一心，在理上沒有兩個自體，所以說『一心』。由此可知，凡夫和聖人的兩種法，染污和清凈的兩種門徑，沒有不是『一心』的。又，這『一心』，從性、相、體、用、本、末、即、入等意義來說，更有十種門徑：一是假說一心，二乘人認為確實有外在的法，只是由心變動，所以說『一心』。下面的九種門徑，實際上都是唯一的心。二是相分（nimitta-bhāga）和見分（darśana-bhāga）都存在，所以說『一心』。這適用於八識（Aṣṭa vijñāna），以及各種心所（Caitasikas）和所變現的相分，本影都具備。由於有支等熏習的力量，變現出三界（Triloka）的依報（āśraya-vipāka）和正報（upabhoga-vipāka）等果報。三是攝相歸見，所以說『一心』。這也適用於心王和心所。只是所變現的相分，沒有單獨的種子生起，而是能見的識生起，帶著相分的影子而顯現。四是攝數歸王，所以說『一心』。這隻適用於八識，因為那些心所，依附於心王而沒有自體，也是心所變現的。解釋說：『攝相歸見』，唯識偈說：『唯識無境界，以無塵妄見，如人目有翳，見毛月等事。』凡是作論，有三種意義：一是立義，就是第一句；二是引證，就是第二句。
【English Translation】 English version Purity and impurity. Therefore, it is said to be 'immovable,' yet it is also within the realm of 'movement.' The Laṅkāvatāra Sūtra states: 'The Tathāgatagarbha (如來藏), named Ālaya-vijñāna (阿賴耶識), exists together with ignorance (avidyā, 無明) and the seven consciousnesses, like the waves of the great ocean, constantly and without interruption.' It also says: 'The Tathāgatagarbha, being perfumed by beginningless false and evil habits, is called the storehouse of consciousness (識藏).' If one can trace this 'one mind' back to its origin, it means realizing the first principle (paramārtha, 第一義諦), and one will attain liberation. The first principle is the nature of dependent origination. If one sees the nature of dependent origination, one will be freed from the bonds of dependent origination. The Avataṃsaka Sūtra (華嚴經) says: 'All is made by one mind.' Treatises state: 'All the three realms (Triloka, 三界) are transformed by the mind alone.' Various teachings cite these statements to prove the principle of Mind-Only (Cittamātra, 唯心). Why is it said that 'one mind' creates the three realms? There are three explanations: First, the followers of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, 二乘) believe that there are external objects and do not understand the principle of Mind-Only. Even if they hear of 'one mind,' they only consider it one of the truths (satya, 真諦), or they think it is transformed by the mind, but not that everything is mind. Second, the Ālaya-vijñāna (阿賴耶識), the resultant consciousness (vipāka-vijñāna, 異熟識), is called 'one mind' to distinguish it from the absence of external objects, hence the saying 'one mind.' Third, the nature of the Tathāgatagarbha, the pure one mind, has no two entities in principle, hence the saying 'one mind.' From this, it is known that the two dharmas of ordinary beings and sages, the two paths of purity and impurity, are all nothing but 'one mind.' Furthermore, this 'one mind,' in terms of nature, characteristics, substance, function, origin, end, identity, and entry, has ten aspects: First, the provisional saying of one mind, where followers of the Two Vehicles believe that there are indeed external dharmas, but they are changed by the mind, hence the saying 'one mind.' The following nine aspects are actually the only mind. Second, the objective aspect (nimitta-bhāga, 相分) and the subjective aspect (darśana-bhāga, 見分) both exist, hence the saying 'one mind.' This applies to the eight consciousnesses (Aṣṭa vijñāna, 八識), as well as various mental factors (Caitasikas, 心所) and the transformed objective aspects, with both the original and the shadow complete. Due to the power of the conditioning of the limbs, they manifest the retributive rewards (vipāka, 報) of the three realms, such as the supportive rewards (āśraya-vipāka, 依報) and the enjoyable rewards (upabhoga-vipāka, 正報). Third, gathering the objective aspects into the subjective aspect, hence the saying 'one mind.' This also applies to the mind-king and mental factors. However, the transformed objective aspects do not arise from separate seeds, but from the arising of the perceiving consciousness, carrying the shadow of the objective aspects. Fourth, gathering the mental factors into the mind-king, hence the saying 'one mind.' This only applies to the eight consciousnesses, because those mental factors rely on the mind-king and have no self-nature, and are also transformed by the mind. The explanation says: 'Gathering the objective aspects into the subjective aspect,' the verses of Consciousness-Only say: 'Consciousness-Only has no objective realm, because there is no dust and false views, like a person with cataracts in their eyes, seeing hairs and moons.' In general, there are three meanings in writing a treatise: First, establishing the meaning, which is the first sentence; second, citing evidence, which is the second sentence.
三者譬喻。即下二句。所緣緣論云。內識如外現。為識所緣緣。許彼相在識。及能生識故。意云。內識似外境現。為所緣緣。許眼等識。帶彼相起。及從彼生識故。結云。諸識唯內境。相為所緣緣。理極成也。則非全無相。相全屬識。故云歸見。攝數歸王者。如莊嚴論偈云。自界及二光。癡共諸惑起。如是諸分別。二實應遠離。釋曰。自界。謂自阿賴耶識種子。二光。謂能取光。所取光。此等分別。由共無明。及諸餘惑。故得生起。如是諸分別。二實應遠離。二實。謂所取實。及能取實。如是二實染污應求遠離。所以論偈云。能取及所取。此二唯心光。貪光及信光。二光無二法。釋曰。求唯識人。應知能取。所取。此之二種。唯是心光。五以末歸本。說一心。謂七轉識。皆是本識。差別功能。無別體故。經偈云。譬如巨海浪。無有若干相。諸識心如是。異亦不可得。六攝相歸性。說一心。謂此八識。皆無自體。唯如來藏。平等顯現。余相皆盡。一切眾生。即涅槃相。經云。不壞相有八。無相亦無相。七性相俱融。說一心。謂如來藏。舉體隨緣。成辦諸事。而其自性。本不生滅。即此理事。混融無礙。是故一心二諦。皆無障礙。八融事相入。說一心。謂由心性。圓融無礙。以性成事。事亦镕融不相障礙。一入一切。一一
【現代漢語翻譯】 三者譬喻，即下二句。《所緣緣論》云：『內識如外現，為識所緣緣。許彼相在識，及能生識故。』意思是說，內識呈現得像外境一樣，作為識的所緣緣（Alambana-pratyaya，產生認知的條件之一）。允許眼等識（Vijnana，各種意識）帶著外境的相狀生起，並且從外境產生意識。總結說，諸識（各種意識）唯一以內境的相作為所緣緣，這個道理是極其成立的。因此並非完全沒有相，相完全屬於識，所以說歸於見分（Drk-bhaga，能見分）。 攝數歸王者，如《莊嚴論》偈云：『自界及二光，癡共諸惑起。如是諸分別，二實應遠離。』解釋說，自界，指的是自阿賴耶識（Alaya-vijnana，藏識）的種子。二光，指的是能取光（Grahaka-aloka，能取相的光明）和所取光（Grahya-aloka，所取相的光明）。這些分別，由於和無明（Avidya，無知）以及各種煩惱（Klesha，精神上的痛苦）共同作用，才得以生起。像這樣的各種分別，兩種實性應該遠離。兩種實性，指的是所取實（Grahya-vastu，被執取的事物）和能取實（Grahaka-vastu，能執取的事物）。像這樣的兩種實性的染污應該尋求遠離。所以論偈說：『能取及所取，此二唯心光。貪光及信光，二光無二法。』解釋說，尋求唯識（Vijnanavada，唯識宗）的人，應該知道能取和所取這兩種，唯一是心光。 五、以末歸本，說一心。意思是說，七轉識（Sapta-pravrtti-vijnana，七種轉識）都是本識（Mula-vijnana，根本識）的差別功能，沒有別的自體。經偈說：『譬如巨海浪，無有若干相。諸識心如是，異亦不可得。』 六、攝相歸性，說一心。意思是說，這八識（Asta-vijnana，八種識）都沒有自體，唯有如來藏（Tathagatagarbha，如來藏）平等顯現。其餘的相都消失，一切眾生，就是涅槃相（Nirvana-laksana，涅槃的相）。經中說：『不壞相有八，無相亦無相。』 七、性相俱融，說一心。意思是說，如來藏整體隨順因緣，成就各種事情，而它的自性，本來不生不滅。就是這個理和事，混合融通沒有障礙。因此一心二諦（Dva-satya，二諦）都沒有障礙。 八、融事相入，說一心。意思是說，由於心性圓融無礙，以性成就事，事也融通沒有障礙。一入一切，一一
【English Translation】 The third is the metaphor, which is the following two sentences. The Alambana-pratyaya-pariksa says: 'The inner consciousness appears like the external, as the Alambana-pratyaya for consciousness. It is accepted that its aspect exists in consciousness, and it can generate consciousness.' The meaning is that the inner consciousness appears like the external environment, serving as the Alambana-pratyaya. It is accepted that the eye consciousness (Vijnana, various consciousnesses), etc., arise with the appearance of that external environment, and consciousness arises from it. In conclusion, all consciousnesses take only the aspect of the inner environment as the Alambana-pratyaya, and this principle is extremely well-established. Therefore, it is not that there is no aspect at all; the aspect entirely belongs to consciousness, so it is said to return to the seeing aspect (Drk-bhaga, the seeing aspect). Gathering the numbers to return to the king, as the verse in the Ornament of the Mahayana Sutras says: 'Self-realm and two lights, ignorance arises together with all afflictions. Such discriminations, two realities should be avoided.' The explanation is that self-realm refers to the seed of one's own Alaya-vijnana (Alaya-vijnana, storehouse consciousness). The two lights refer to the grasping light (Grahaka-aloka, the light of the grasping aspect) and the grasped light (Grahya-aloka, the light of the grasped aspect). These discriminations arise because of the joint action of ignorance (Avidya, ignorance) and various afflictions (Klesha, mental suffering). Such discriminations, the two realities should be avoided. The two realities refer to the grasped reality (Grahya-vastu, the object being grasped) and the grasping reality (Grahaka-vastu, the object grasping). Such defilements of the two realities should be sought to be avoided. Therefore, the verse says: 'The grasper and the grasped, these two are only the light of the mind. The light of greed and the light of faith, the two lights are not two dharmas.' The explanation is that those who seek the Vijnanavada (Vijnanavada, Consciousness-only school) should know that the grasper and the grasped are only the light of the mind. Fifth, returning to the origin from the end, speaking of one mind. It means that the seven transforming consciousnesses (Sapta-pravrtti-vijnana, seven transforming consciousnesses) are all the differentiated functions of the fundamental consciousness (Mula-vijnana, fundamental consciousness), without a separate entity. The verse in the sutra says: 'Like the huge ocean waves, there are no different appearances. The minds of all consciousnesses are like this; difference is also unattainable.' Sixth, gathering the appearances to return to the nature, speaking of one mind. It means that these eight consciousnesses (Asta-vijnana, eight consciousnesses) have no self-nature; only the Tathagatagarbha (Tathagatagarbha, Buddha-nature) equally manifests. The remaining appearances all disappear, and all sentient beings are the aspect of Nirvana (Nirvana-laksana, the aspect of Nirvana). The sutra says: 'The indestructible aspect has eight, no aspect is also no aspect.' Seventh, nature and appearance are both fused, speaking of one mind. It means that the Tathagatagarbha entirely follows conditions, accomplishing all things, while its self-nature is originally neither arising nor ceasing. It is this principle and phenomenon that are mixed and fused without obstruction. Therefore, the one mind and two truths (Dva-satya, two truths) have no obstruction. Eighth, fusing phenomena into each other, speaking of one mind. It means that because the nature of mind is perfectly fused without obstruction, the nature accomplishes phenomena, and phenomena are also fused without obstruction. One enters all, each one
塵內各見法界。天人修羅不離一塵。九全事相即。說一心。謂依性之事。事無別事。心性既無彼此之異。事亦一切即一。一即是多。多即一等。十。帝網無礙。說一心。謂一中有一切。彼一切中。復有一切。重重無盡。皆以心識如來藏性。圓融無盡。以真如性。畢竟無盡故。觀一切法。即真如故。一切時處。皆帝網故。如漩洑頌云。若人慾識真空理。身內真如還遍外。情與非情共一體。處處皆同真法界。不離幻色即見空。此即真如含一切。一念照入于多劫。一一念劫收一切。於一境內一切智。於一智中諸境界。只用一念觀諸境。一切諸境同時會。時處帝網現重重。一切智通無掛礙。漩洑者。水之。漩流洄洑之處。一甚深故。二回轉故。三難渡故。法海漩洑亦然。一唯佛能究故。二真妄相循。難窮初后。三聞空謂空。聞有謂有。則沈于漩洑。若不了斯宗。難超有海。隨善惡之浪。漂苦樂之洲。不遇慈航。焉登覺岸。如偈云。真如凈法界。一泯未嘗存。隨於染凈緣。遂成十法界。隨染緣成六凡法界。隨凈緣成四聖法界。六凡法界者。一天法界。二人法界。三修羅法界。四地獄法界。五餓鬼法界。六畜生法界。四聖法界者。一聲聞法界。二緣覺法界。三菩薩法界。四佛法界。眾生於真性上。以情想自異。則六趣升沉。諸聖于
【現代漢語翻譯】 現代漢語譯本： 在微塵之中，各自都能見到整個法界。天人、修羅等眾生，沒有哪個能脫離一粒微塵而存在。九全的事相就是一心。所謂依于自性之事，事與事之間沒有分別。心性和自性既然沒有彼此的差異，那麼一切事即是一，一即是多，多即是一，等等。十重帝網沒有阻礙，這就是說一心。所謂一之中有一切，那一切之中，又復有一切，重重無盡。都是因為心識如來藏性的圓融無盡，以真如的自性，畢竟是無盡的緣故。觀察一切法，即是真如的體現，一切時處，都是帝網的顯現。如同《漩洑頌》所說：『如果有人想認識真空的道理，要知道身內的真如也遍佈于外。有情與非有情共同構成一體，處處都相同于真法界。不離開幻化的色相就能見到空性，這就是真如包含一切。一念可以照入于多劫，每一念每一劫又收攝一切。在一境內包含一切智慧，在一個智慧中包含所有境界。只用一念來觀察所有境界，一切境界同時顯現。時處如同帝網般重重顯現，一切智慧通達無礙。』漩洑，指的是水流旋轉回蕩的地方。它有三個特點：一是極其深邃，二是不斷迴轉，三是難以渡過。法海的漩洑也是如此。一是隻有佛才能徹底瞭解，二是真妄相互循環，難以窮盡其起始和終結，三是聽到空就認為是空，聽到有就認為是有，就會沉溺於漩洑之中。如果不瞭解這個宗義，就難以超越有海，只能隨著善惡的波浪，漂流於痛苦和快樂的洲渚之間，如果不遇到慈悲的航船，又怎麼能登上覺悟的彼岸呢？如同偈語所說：『真如清凈的法界，一旦泯滅就未曾存在過。隨著染污和清凈的因緣，於是形成了十法界。』隨著染污的因緣，形成了六凡法界；隨著清凈的因緣，形成了四聖法界。六凡法界指的是：一天法界、二人法界、三修羅法界、四地獄法界、五餓鬼法界、六畜生法界。四聖法界指的是：一聲聞法界、二緣覺法界、三菩薩法界、四佛法界。眾生在真性之上，因為情執和妄想而自我區分，於是就在六道中升沉。諸聖在 真性上，以智斷自異。則四聖超證。故知迷悟升沉。皆情想智斷之所為耳。
【English Translation】 English version: Within a mote of dust, each can perceive the entire Dharma Realm. Devas (gods), humans, asuras (demi-gods), none can exist apart from a single mote of dust. The complete manifestation of all phenomena is identical to the One Mind. This refers to the affairs that rely on the self-nature, where there is no distinction between affairs. Since the mind-nature and self-nature have no difference between each other, all affairs are one, one is many, and many are one, and so on. The ten layers of Indra's net are without obstruction, which speaks of the One Mind. It means that within one, there is everything, and within that everything, there is again everything, endlessly layered. All of this is due to the complete and unobstructed nature of the mind-consciousness Tathagatagarbha (Buddha-nature), because the true nature of Suchness (Tathata) is ultimately endless. Observing all dharmas (teachings), one sees the manifestation of Suchness, and all times and places are the manifestation of Indra's net. As the 'Whirlpool Song' says: 'If one wishes to know the principle of true emptiness, know that the true Suchness within the body also pervades the outside. Sentient and non-sentient beings together form one body, everywhere the same as the true Dharma Realm. Without leaving illusory form, one can see emptiness, this is Suchness containing everything. One thought can illuminate many kalpas (eons), and each thought and each kalpa encompasses everything. Within one realm is all wisdom, and within one wisdom are all realms. Use just one thought to observe all realms, and all realms appear simultaneously. Times and places manifest layer upon layer like Indra's net, all wisdom is unobstructed.' 'Whirlpool' refers to the swirling and eddying of water. It has three characteristics: first, it is extremely deep; second, it constantly revolves; and third, it is difficult to cross. The whirlpool of the Dharma sea is also like this. First, only the Buddha can fully understand it; second, truth and delusion cycle endlessly, making it difficult to find the beginning and the end; third, hearing emptiness, one thinks it is emptiness, and hearing existence, one thinks it is existence, thus sinking into the whirlpool. If one does not understand this doctrine, it is difficult to transcend the sea of existence, and one can only drift along the waves of good and evil, on the shores of suffering and joy. Without encountering the compassionate ship, how can one reach the shore of enlightenment? As the verse says: 'The pure Dharma Realm of Suchness, once extinguished, has never existed. Following the conditions of defilement and purity, it then forms the Ten Dharma Realms.' Following the conditions of defilement, it forms the Six Realms of Ordinary Beings; following the conditions of purity, it forms the Four Noble Realms. The Six Realms of Ordinary Beings refer to: the realm of devas (gods), the realm of humans, the realm of asuras (demi-gods), the realm of hell, the realm of hungry ghosts, and the realm of animals. The Four Noble Realms refer to: the realm of sravakas (hearers), the realm of pratyekabuddhas (solitary realizers), the realm of bodhisattvas, and the realm of Buddhas. Beings, based on their true nature, differentiate themselves through emotions and thoughts, and thus rise and fall in the six paths. The noble ones, based on their true nature, differentiate themselves through wisdom and discernment, and thus transcend and attain the Four Noble Realms. Therefore, know that delusion and enlightenment, rising and falling, are all caused by emotions, thoughts, wisdom, and discernment.
無為法中。以智行為差。則四聖高下。然凡聖蹟雖升降。縛脫似殊。於一真法界之中。初無移動。又依華嚴宗。一心隨理事。立四種法界。一理法界者。界是性義。無盡事法。同一性故。二事法界者。界是分義。一一義別有分劑故。三理事無礙法界者。具性分義。圓融無礙。四事事無礙法界者。一切分劑事法。一一如性。融通。重重無盡故。以此十法界。因理事四法界。性相。即入。真俗融通遰出無窮。成重重無盡法界。然是全一心之法界。全法界之一心。隨有力無力。而立一立多。因相資相攝。而或隱或顯。如一空。遍森羅之物像。似一水。收萬疊之波瀾。入宗鏡中。坦然顯現。又有所入能入。二種法界。如清涼疏云。先明所入。總唯一真無礙法界。語其性相。不出事理。隨其義別。略有五門。一有為法界。二無為法界。三俱是。四俱非。五無障礙。然五各二門。初有為二者。一本識能持諸法種子。名為法界。如論云。無始時來界等。此約因義。而其界體。不約法身。二三世之法差別邊際。名為法界。不思議品云。一切諸佛。知過去一切法界。悉無有餘等。此即分劑之義。二。無為法界二者。一性凈門。在凡位中。性恒凈故。真空一味。法無差別故。二離垢門。謂由對治。方顯凈故。隨行淺深。分十種故。三亦有為
【現代漢語翻譯】 現代漢語譯本 在無為法（Nirvana，不生不滅的法則）中，以智慧和行為的差異來區分，那麼四聖（Sravaka，聲聞；Pratyekabuddha，緣覺；Bodhisattva，菩薩；Buddha，佛）就有了高下之分。然而，凡夫和聖人的境界雖然有升降，束縛和解脫似乎不同，但在唯一的真如法界（Dharmadhatu，宇宙萬法的本體）之中，最初並沒有移動。 又根據華嚴宗（Huayan School，佛教宗派）的觀點，一心隨著理（Li，本體）和事（Shi，現象）而建立四種法界（Dharmadhatu，宇宙萬法的本體）：一是理法界，界是性的含義，無盡的事法（phenomena）具有同一的本性；二是事法界，界是分的含義，每一個事法都有各自的區分；三是理事無礙法界，具備性和分的含義，圓融而沒有障礙；四是事事無礙法界，一切區分的事法，每一個都如本性一樣，融通而重重無盡。 憑藉這十法界（Ten realms，十種不同的存在狀態），因為理和事這四種法界，性（essence）和相（appearance）即是入，真諦和俗諦融通而生出無窮，成就重重無盡的法界。然而，這是全一心（one mind）的法界，全法界的一心，隨著力量的大小，而建立一個或多個。因為互相資助互相攝持，而或者隱沒或者顯現，如同一片天空，遍佈森羅萬象的物體；像同一片水，收納萬疊的波瀾。進入宗鏡（Zen mirror）之中，坦然顯現。 又有能入（that which can enter）和所入（that which is entered）兩種法界。如清涼疏（Qingliang's commentary）所說：先說明所入，總而言之是唯一的真如無礙法界。說到它的性和相，不出事和理。隨著意義的不同，略有五門：一是有為法界（conditioned dharmadhatu），二是無為法界（unconditioned dharmadhatu），三是俱是（both conditioned and unconditioned），四是俱非（neither conditioned nor unconditioned），五是無障礙（non-obstruction）。然而五種各有兩門。首先，有為法界有兩種：一是本識（alaya-vijñana，阿賴耶識）能夠持有諸法種子，名為法界。如論中所說：『無始時來界等』，這是從因的角度來說。而它的界體，不涉及法身（Dharmakaya，佛的法性之身）。二是三世（過去、現在、未來）的法差別邊際，名為法界。《不思議品》（Inconceivable Chapter）中說：『一切諸佛，知過去一切法界，悉無有餘等』，這便是區分的含義。 二，無為法界有兩種：一是性凈門（inherently pure aspect），在凡夫的地位中，本性恒常清凈，真空一味，法沒有差別。二是離垢門（aspect of being free from defilements），通過對治（antidote），才顯現清凈，隨著修行的深淺，分為十種。 三，亦有為
【English Translation】 English version In the unconditioned dharma (Nirvana), differences in wisdom and action differentiate the Four Noble Ones (Sravaka, Pratyekabuddha, Bodhisattva, Buddha) in terms of their attainment. However, although the realms of ordinary beings and sages may rise and fall, and bondage and liberation may seem distinct, within the one true Dharmadhatu (realm of reality), there is no initial movement. Furthermore, according to the Huayan School, the one mind, following principle (Li) and phenomena (Shi), establishes four types of Dharmadhatu: First, the Dharmadhatu of Principle, where 'dhatu' signifies 'nature,' and all endless phenomena share the same nature. Second, the Dharmadhatu of Phenomena, where 'dhatu' signifies 'division,' and each phenomenon has its own distinct part. Third, the Dharmadhatu of Non-Obstruction between Principle and Phenomena, possessing both nature and division, perfectly harmonized and without obstruction. Fourth, the Dharmadhatu of Non-Obstruction among Phenomena, where all distinct phenomena, each like the nature, are interconnected, interpenetrating, and endlessly layered. Through these Ten Realms, because of the four Dharmadhatus of Principle and Phenomena, essence and appearance are entered, and truth and convention interpenetrate, giving rise to infinity, accomplishing endlessly layered Dharmadhatus. However, this is the Dharmadhatu of the complete one mind, and the one mind of the complete Dharmadhatu, establishing one or many depending on the strength of the power. Because of mutual assistance and mutual inclusion, they are either hidden or manifest, like one sky, pervading all the myriad images of the forest; like one water, containing myriad layers of waves. Entering the Zen mirror, it is clearly revealed. There are also two types of Dharmadhatu: that which can enter and that which is entered. As Qingliang's commentary says: First, clarify that which is entered, which is, in summary, the one true unobstructed Dharmadhatu. Speaking of its essence and appearance, it does not go beyond phenomena and principle. According to the difference in meaning, there are roughly five aspects: First, the conditioned Dharmadhatu; second, the unconditioned Dharmadhatu; third, both conditioned and unconditioned; fourth, neither conditioned nor unconditioned; fifth, non-obstruction. However, each of the five has two aspects. First, the conditioned Dharmadhatu has two: One is that the alaya-vijñana (store consciousness) can hold the seeds of all dharmas, and is called Dharmadhatu. As the treatise says, 'From beginningless time, realms, etc.,' this is from the perspective of cause. And its realm-body does not involve the Dharmakaya (Dharma body of the Buddha). Two, the boundaries of the differences in dharmas of the three times (past, present, future) are called Dharmadhatu. The Inconceivable Chapter says, 'All Buddhas know all past Dharmadhatus, without any remainder, etc.,' this is the meaning of division. Two, the unconditioned Dharmadhatu has two: One is the inherently pure aspect, where in the position of ordinary beings, the nature is constantly pure, the true emptiness is of one flavor, and the dharmas have no difference. Two, the aspect of being free from defilements, where purity is revealed through antidotes, and it is divided into ten types according to the depth of practice. Three, also conditioned
亦無為法界二者。一隨相門。謂受想行蘊及五種色並八無為。此十六法。唯意所知。十八界中。名為法界。二無礙門。謂一心法界。具含二門。一心真如門。二心生滅門。雖此二門。皆各總攝一切諸法。然其二位。恒不相雜。其猶攝水之波非靜。攝波之水非動。故迴向品云。于有為界示無為法。而不滅壞有為之相。于無為界。示有為法。而不分別無為之性。此明事理無礙。四非有為非無為法界二門者。一形奪門。謂緣無不理之緣。故非有為。理無不緣之理。故非無為。法體平等。形奪雙泯。大品經云。須菩提白佛言。是法平等。為是有為。為是無為。佛言。非有為法。非無為法。何以故。離有為法。無為法不可得。離無為法。有為法不可得。須菩提。是有為性。無為性。是二法不合不散。此之謂也。二無寄門。謂此法界。離相離性。故非此二。又非二諦故。又非二名言所能至故。是故俱離。解深密經云。一切法者。略有二種。所謂有為無為。是中有為。非有為非無為。無為。非無為非有為等。五無障礙法界二門者。一普攝門。謂于上四門。隨一即攝餘一切故。是故善財。或睹山海。或見堂宇。皆名入法界。二圓融門。謂以理融事故。令事無分劑。微塵非小。能容十剎。剎海非大。潛入一塵也。以事顯理故。令理非無分
【現代漢語翻譯】 現代漢語譯本 也沒有有為法界和無為法界這二者。 一、隨相門：指受、想、行蘊（五蘊中的三種，受指感受，想指思考，行指行為）以及五種色（色、聲、香、味、觸五種感覺對像）加上八種無為法（不生不滅、無造作的法）。這十六種法，只有意識才能感知。在十八界（眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）中，被稱為法界。 二、無礙門：指一心法界，具含二門：一心真如門和一心生滅門。雖然這兩個門，都各自總攝一切諸法，但它們的二種狀態，恒常不相混雜。就像攝取水中的波浪，水就不是靜止的；攝取波浪中的水，波浪就不是靜止的。所以迴向品說：『在有為界（因緣和合而成的世界）示現無為法（不生不滅的法），而不滅壞有為的相狀；在無為界（不生不滅的境界），示現有為法（因緣和合而成的現象），而不分別無為的自性』。這說明事和理之間沒有障礙。 三、非有為非無為法界二門： 一、形奪門：指緣起沒有不合乎理的緣起，所以不是有為；理體沒有不緣起的理體，所以不是無為。法體平等，有為和無為的形相都消失。大品經說：『須菩提（佛陀的弟子）問佛說：這法平等，是有為還是無為？』佛說：『不是有為法，也不是無為法。』為什麼呢？離開有為法，無為法不可得；離開無為法，有為法不可得。須菩提，有為的自性和無為的自性，這二法不合也不散。』說的就是這個道理。 二、無寄門：指此法界，離相離性，所以不是有為也不是無為。又不是二諦（世俗諦和勝義諦），又不是二種名言所能到達的，所以都遠離。《解深密經》說：『一切法，概括起來有兩種，即有為和無為。其中有為，非有為非無為；無為，非無為非有為等。』 四、無障礙法界二門： 一、普攝門：指在以上四門中，隨便進入一門，就攝取其餘一切，所以善財童子（《華嚴經》中的人物），或者看到山海，或者看到堂宇，都叫做進入法界。 二、圓融門：指用理來融攝事，使事沒有分界，微塵不是小，能容納十方剎土；剎土之海不是大，能潛入一個微塵中。用事來顯現理，使理不是沒有分際。
【English Translation】 English version There are also no two: the Saṃskṛta-dhātu (conditioned realm) and the Asaṃskṛta-dhātu (unconditioned realm). 1. The Aspect Entry: This refers to the aggregates of feeling (vedanā), perception (saṃjñā), and volition (saṃskāra), as well as the five types of form (rūpa) and the eight unconditioned dharmas (asaṃskṛta-dharmas). These sixteen dharmas are only known by the mind (manas). Among the eighteen dhātus (realms) [eye-dhātu, ear-dhātu, nose-dhātu, tongue-dhātu, body-dhātu, mano-dhātu, rūpa-dhātu, śabda-dhātu, gandha-dhātu, rasa-dhātu, sparśa-dhātu, dharma-dhātu, eye-vijñāna-dhātu, ear-vijñāna-dhātu, nose-vijñāna-dhātu, tongue-vijñāna-dhātu, body-vijñāna-dhātu, mano-vijñāna-dhātu], it is called the Dharma-dhātu (realm of dharmas). 2. The Unobstructed Entry: This refers to the One-Mind Dharma-dhātu, which contains two entries: the One-Mind Suchness Entry and the One-Mind Production-Cessation Entry. Although these two entries each encompass all dharmas, their two states are constantly unmixed. It is like capturing the waves of water, where the water is not still; capturing the water of the waves, where the waves are not still. Therefore, the Chapter on Dedication says: 'In the conditioned realm (Saṃskṛta-dhātu), it demonstrates the unconditioned dharma (Asaṃskṛta-dharma) without destroying the characteristics of the conditioned. In the unconditioned realm, it demonstrates the conditioned dharma without distinguishing the nature of the unconditioned.' This explains that there is no obstruction between phenomena and principle. 3. The Two Entries of the Dharma-dhātu that is Neither Conditioned nor Unconditioned: 1. The Form-Seizing Entry: This refers to the fact that conditioned arising (pratītyasamutpāda) has no cause that does not accord with principle, therefore it is not conditioned. The principle has no principle that does not accord with conditioned arising, therefore it is not unconditioned. The essence of dharma is equal, and the forms of both conditioned and unconditioned disappear. The Large Perfection of Wisdom Sutra (Mahāprajñāpāramitā Sūtra) says: 'Subhūti (one of the Buddha's disciples) asked the Buddha: Is this dharma equality conditioned or unconditioned?' The Buddha said: 'It is neither conditioned dharma nor unconditioned dharma.' Why? Because apart from conditioned dharma, unconditioned dharma cannot be obtained; apart from unconditioned dharma, conditioned dharma cannot be obtained. Subhūti, the nature of the conditioned and the nature of the unconditioned, these two dharmas neither combine nor disperse.' This is what it means. 2. The Non-Dependent Entry: This refers to the fact that this Dharma-dhātu is apart from characteristics and nature, therefore it is neither conditioned nor unconditioned. Furthermore, it is not the two truths (conventional truth and ultimate truth), nor can it be reached by the two types of expression (conventional language and conceptual thought), therefore it is separate from both. The Saṃdhinirmocana Sūtra says: 'All dharmas can be summarized into two types: conditioned and unconditioned. Among them, the conditioned is neither conditioned nor unconditioned; the unconditioned is neither unconditioned nor conditioned, and so on.' 4. The Two Entries of the Unobstructed Dharma-dhātu: 1. The Universally Embracing Entry: This refers to the fact that within the above four entries, entering any one of them encompasses all the others. Therefore, Sudhana (a character in the Avataṃsaka Sūtra), whether seeing mountains and seas or seeing halls and buildings, is said to have entered the Dharma-dhātu. 2. The Perfectly Harmonious Entry: This refers to using principle to harmonize phenomena, so that phenomena have no boundaries. A tiny dust mote is not small, as it can contain the ten Buddha-fields; the ocean of Buddha-fields is not large, as it can enter a single dust mote. Using phenomena to reveal principle, so that principle is not without boundaries.
。謂一多無礙。或云一法界。或云諸法界。然由一非一故即諸。諸非諸。故即一。乃至重重無盡。是以善財。暫時執手。遂經多劫。才入樓閣。普見無邊。皆此類也。上來五門十義。總明所入法界。應以六相融之。二明能入。亦有五門。一凈信。二正解。三修行。四證得。五圓滿。此五於前所入法界。有其二門。一隨一能入。通五所入。隨一所入。遍五能入。二此五能入。如其次第各入一門。此上心境。二義十門。六相圓融。總為一聚。無障礙法界。百門義海云。入法界者。即塵緣起是法。法隨智顯。用有差別是界。此法以無性故。則無分劑。融無二相。同於真際。與虛空等。遍通一切。隨處顯現。無不明瞭。然此一塵與一切法。各不相見。亦不相知。何以故。由各各全是圓滿法界。普攝一切。更無別法可知見也。經云。即法界無法界。法界不知法界。若如是。更無別法可知見者。云何言入。以悟了之處。名為入故。又雖入而無所入。若有所入。則失諸法性空義。以無性理同故。則處處入法界。前約情智凡小所見。隨染凈緣成十法界者。即成其過。今依華嚴性起法門。悉為真法界。若成若壞。若垢若凈。全成法界。如經云。分別諸色無量壞相。是名上智者。古釋云。六道之色。壞善壞定。二乘之色。壞因壞果。菩薩之
【現代漢語翻譯】 現代漢語譯本： 這就是所謂的一多無礙。或者說是一個法界（dharma-dhātu，宇宙萬有），或者說是諸法界。然而，因為一不是絕對的一，所以它就是諸；諸不是絕對的諸，所以它就是一。乃至重重疊疊，沒有窮盡。因此，善財童子只是暫時地握了一下手，就經歷了多個劫數；才進入樓閣，就普遍地看見了無邊無際的景象，都是這類道理。 上面所說的五門十義，總括地說明了所入的法界。應該用六相圓融的道理來理解它。第二部分說明能入，也有五門：一是凈信（pure faith），二是正解（right understanding），三是修行（practice），四是證得（attainment），五是圓滿（perfection）。這五門對於前面所說的所入法界，有兩種關係：一是隨一能入，貫通五個所入；隨一所入，遍及五個能入。二是這五個能入，按照次序各自進入一門。 以上心境二義，十門，六相圓融，總合為一個整體，是無障礙的法界。《百門義海云》說：『入法界的人，即是塵緣生起就是法，法隨著智慧而顯現，作用上有差別就是界。』這個法因為沒有自性，所以沒有界限，融合而沒有二相，等同於真際（reality），與虛空一樣，普遍貫通一切，隨處顯現，沒有不明白的。 然而，這一微塵與一切法，各自不相見，也不相知。為什麼呢？因為各自完全是圓滿的法界，普遍地攝取一切，再沒有其他的法可以知見了。經書上說：『即法界無法界，法界不知法界。』如果這樣，再沒有其他的法可以知見，那怎麼說是入呢？因為在領悟的地方，就叫做入。而且，雖然入卻沒有所入。如果有所入，就失去了諸法性空的意義。因為無性的道理相同，所以處處都可以入法界。 前面是就情智凡小所見，隨著染凈的因緣而成就十法界來說的，這樣就造成了過失。現在依據《華嚴經》性起法門，一切都是真法界。無論是成就還是壞滅，無論是染污還是清凈，都完全是法界。如經上說：『分別諸色無量壞相，是名上智者。』古人的解釋說：『六道之色，壞善壞定；二乘之色，壞因壞果；菩薩之』
【English Translation】 English version: This is what is meant by the unobstructedness of one and many. It is also called the one dharma-dhātu (universe), or the many dharma-dhātus. However, because one is not absolutely one, it is also many; and because many is not absolutely many, it is also one. This continues endlessly, layer upon layer. Therefore, Sudhana (Śrīmanta) only temporarily held hands and experienced many kalpas (aeons); only after entering the pavilion did he universally see boundless scenes, all of which are of this nature. The above-mentioned five gates and ten meanings comprehensively explain the dharma-dhātu that is entered. It should be understood with the principle of six aspects of perfect fusion. The second part explains the ability to enter, which also has five gates: first, pure faith; second, right understanding; third, practice; fourth, attainment; and fifth, perfection. These five gates have two relationships with the dharma-dhātu that is entered: first, any one of the ability to enter can penetrate all five of the entered; any one of the entered can pervade all five of the ability to enter. Second, these five of the ability to enter each enter one gate in order. The above two meanings of mind and environment, ten gates, and six aspects of perfect fusion, are all combined into one whole, which is the unobstructed dharma-dhātu. The Hundred Gates of Meanings Ocean Cloud says: 'Those who enter the dharma-dhātu, that is, the arising of dust conditions is dharma, dharma manifests with wisdom, and the difference in function is the realm.' Because this dharma has no self-nature, it has no boundaries, fuses without duality, is equal to reality (tathātā), is like empty space, universally penetrates everything, manifests everywhere, and is all clear. However, this one dust and all dharmas do not see each other, nor do they know each other. Why? Because each is completely the perfect dharma-dhātu, universally encompassing everything, and there are no other dharmas that can be known or seen. The scriptures say: 'The dharma-dhātu is not the dharma-dhātu, the dharma-dhātu does not know the dharma-dhātu.' If this is the case, and there are no other dharmas that can be known or seen, then how can it be said to be entering? Because the place of enlightenment is called entering. Moreover, although entering, there is nothing to enter. If there is something to enter, then the meaning of the emptiness of the nature of all dharmas is lost. Because the principle of no-self-nature is the same, one can enter the dharma-dhātu everywhere. The previous discussion was based on what is seen by ordinary people with emotions and intellect, and the ten dharma-dhātus are formed according to the conditions of defilement and purity, which leads to faults. Now, according to the Avataṃsaka Sūtra's teaching of the arising of nature, everything is the true dharma-dhātu. Whether it is accomplishment or destruction, whether it is defiled or pure, it is all completely the dharma-dhātu. As the scripture says: 'Distinguishing the immeasurable destructive aspects of all colors is called the highest wisdom.' The ancient explanation says: 'The colors of the six realms destroy goodness and destroy samādhi; the colors of the two vehicles destroy cause and destroy effect; the colors of the Bodhisattva'
色。壞有壞無。佛色者。壞上諸壞。壞為法界。非壞非不壞。悉是法界。
問。心分四名。義開十種。識之名義。約有幾何。
答。若約同門自相。不可分別。若約異門共相。隨義似分。名約性相有九義。包內外具五。名有九者。一眼識。二耳識。三鼻識。四舌識。五身識。六意識。七末那識。八阿賴耶識。九凈識。義具五者。一識自相。謂識自證分。二識所變故。一切境界。從心現起。三識相應故。同時受想等心法。四識分位故。識上四相等。五識實相故。謂二空真如。是識實性。自上諸法。皆不離識。總名唯識。故知若相若性。若境若心。乃至差別分位。皆是唯識。卷舒匪離。總別同時。猶雲霧之依空。若波瀾之涌海。又古德廣釋唯識。義有十門。明此唯識二字。先離解。次合解。先且離解。初唯后識。初唯字者。有三義。一者揀持之義。揀之。謂揀去我法所執。持謂持取。持取依圓二性。唯識論云。唯言為遣離識我法。非無不離識心所無為等。二者決定義。決無離心之境。定有內識之心。謂小乘離心有境。清辯破無內心。三者顯勝義。謂心王勝。心所等劣。今但顯勝。不彰於劣。瞿波論師二十唯識云。此說唯識。但舉王勝。理兼心所。如言王來。非無臣佐。次解識字者。即了別義。謂八種心王。是
【現代漢語翻譯】 現代漢語譯本
色（rupa, 物質）。壞是有壞還是無壞？佛的色，是壞了又壞，壞到成為法界（Dharmadhatu, 宇宙的真實本質）。非壞也非不壞，一切都是法界。
問：心分為四種名稱（名、相、用、體），意義展開有十種。識（vijnana, 意識）的名稱和意義，大約有多少？
答：如果從同一方面（同門）的自相（svalaksana, 自身獨有的特性）來說，不可分別。如果從不同方面（異門）的共相（samanya-laksana, 共同的特性）來說，隨著意義似乎可以區分。名稱從體性（性）和現象（相）來說有九種意義，包含內在和外在，具備五種意義。有九種名稱是：一、眼識（caksu-vijnana, 視覺意識）；二、耳識（srotra-vijnana, 聽覺意識）；三、鼻識（ghrana-vijnana, 嗅覺意識）；四、舌識（jihva-vijnana, 味覺意識）；五、身識（kaya-vijnana, 觸覺意識）；六、意識（mano-vijnana, 心理意識）；七、末那識（manas-vijnana, 意根識）；八、阿賴耶識（alaya-vijnana, 藏識）；九、凈識（amala-vijnana, 純凈意識）。具備五種意義是：一、識的自相，指識的自證分（sva-samvedana, 自我認知的部分）；二、識所變現的，一切境界從心顯現生起；三、識相應，同時具有受（vedana, 感受）、想（samjna, 知覺）等心法（citta-dharma, 心理現象）；四、識的分位，識上的四相（生、住、異、滅）；五、識的實相，指二空真如（dvi-sunyata-tathata, 兩種空性的真實如如）。這是識的真實體性。以上所有法，都不離識，總稱為唯識（vijnapti-matrata, 唯有意識）。所以要知道，無論是現象還是體性，無論是境界還是心，乃至差別分位，都是唯識。舒捲不離，總體和個別同時存在，猶如雲霧依存於天空，又如波浪涌起于大海。而且古代德行高尚的人廣泛解釋唯識，意義有十個方面。闡明這『唯識』二字，先分開解釋，再合起來解釋。先分開解釋，先說『唯』后說『識』。先說『唯』字，有三種意義：一、是簡擇把持的意義。簡擇，是簡擇去除我法二執（atma-dharma-graha, 對自我和現象的執著）。把持，是把持依他起性（paratantra-svabhava, 依他而起的性質）和圓成實性（parinispanna-svabhava, 圓滿成就的性質）這二種體性。《唯識論》說：『唯』字是爲了去除離開識的我和法，並非沒有不離開識的心所（caitta, 心理活動）、無為法（asamskrta-dharma, 非因緣和合的法）等。二、是決定的意義。決定沒有離開心的境界，決定有內在識的心。小乘認為離開心有境界，清辯論師破斥沒有內心的說法。三、是顯示殊勝的意義。指心王（citta, 主要的意識）殊勝，心所等低劣。現在只顯示殊勝的，不彰顯低劣的。瞿波論師在《二十唯識論》中說：這說的是唯識，只是舉出心王殊勝，道理上包含心所。如同說國王來了，並非沒有臣子輔佐。其次解釋『識』字，就是了別的意義。指八種心王，是了別的主體。
【English Translation】 English version
Rupa (form, matter). Is destruction with destruction or without destruction? The Buddha's rupa is destroyed upon destruction, destroyed to become the Dharmadhatu (the realm of reality, the true nature of the universe). Neither destroyed nor not destroyed, all is the Dharmadhatu.
Question: The mind is divided into four names (name, form, function, essence), and its meaning unfolds into ten types. How many are there approximately for the name and meaning of vijnana (consciousness)?
Answer: If we consider the self-aspect (svalaksana, unique characteristic) from the same aspect (same door), they cannot be distinguished. If we consider the common aspect (samanya-laksana, shared characteristic) from different aspects (different doors), they can be seemingly distinguished according to meaning. The name has nine meanings in terms of nature (essence) and appearance (form), encompassing both internal and external, possessing five meanings. The nine names are: 1. Caksur-vijnana (eye-consciousness, visual consciousness); 2. Srotra-vijnana (ear-consciousness, auditory consciousness); 3. Ghrana-vijnana (nose-consciousness, olfactory consciousness); 4. Jihva-vijnana (tongue-consciousness, gustatory consciousness); 5. Kaya-vijnana (body-consciousness, tactile consciousness); 6. Mano-vijnana (mind-consciousness, mental consciousness); 7. Manas-vijnana (mind-consciousness, intellect); 8. Alaya-vijnana (storehouse consciousness); 9. Amala-vijnana (pure consciousness). Possessing five meanings are: 1. The self-aspect of consciousness, referring to the self-cognition portion (sva-samvedana, self-awareness part) of consciousness; 2. What is transformed by consciousness, all realms arise from the mind; 3. Consciousness in association, simultaneously having mental functions such as vedana (feeling), samjna (perception), etc.; 4. The stages of consciousness, such as the four characteristics (birth, duration, change, extinction) on consciousness; 5. The true aspect of consciousness, referring to the two emptinesses and Suchness (dvi-sunyata-tathata, the true thusness of two emptinesses). This is the true nature of consciousness. All the above dharmas are inseparable from consciousness, collectively called Vijnapti-matrata (consciousness-only). Therefore, know that whether it is appearance or nature, whether it is realm or mind, even the differentiated stages, all are consciousness-only. Unfolding and contracting without separation, the whole and the parts exist simultaneously, like clouds relying on the sky, or waves rising from the ocean. Furthermore, ancient virtuous ones extensively explained Vijnapti-matrata, with meanings in ten aspects. To clarify these two words 'Vijnapti-matrata', first explain them separately, then explain them together. First explain them separately, first saying 'Vijnapti' then saying 'matrata'. First, the word 'Vijnapti' has three meanings: 1. It has the meaning of selection and holding. Selection means selecting and removing the two attachments to self and dharma (atma-dharma-graha, attachment to self and phenomena). Holding means holding onto the dependent nature (paratantra-svabhava, dependently originated nature) and the perfectly accomplished nature (parinispanna-svabhava, perfectly accomplished nature). The Vijnapti-matrata Sastra says: The word 'Vijnapti' is to remove the self and dharma that are separate from consciousness, not that there are no mental activities (caitta, mental events), unconditioned dharmas (asamskrta-dharma, unconditioned phenomena), etc., that are not separate from consciousness. 2. It has the meaning of determination. It is determined that there is no realm separate from the mind, and it is determined that there is a mind of inner consciousness. The Hinayana believes that there are realms separate from the mind, and the logician Qingbian refutes the view that there is no inner mind. 3. It has the meaning of revealing the superior. It refers to the Citta (mind-king, main consciousness) being superior, and the mental activities being inferior. Now only the superior is revealed, and the inferior is not emphasized. Gunamati in the Vimshatika-vijnaptimatrata says: This speaks of Vijnapti-matrata, only mentioning the superiority of the Citta, but the principle includes mental activities. Just as saying the king has arrived, it does not mean there are no ministers assisting. Next, the word 'matrata' is explained, which means discrimination. It refers to the eight Citta, which are the subject of discrimination.
識自性等。五位百法。理之與事。皆不離識。不爾。真如應非唯識。攝余歸識。總立識名。經云。三界唯心。次合釋唯識者。唯謂揀去。遮無外境。境無非有。識能了別。詮有內心。心有非無。合名唯識。唯謂遮無是用。識表詮有是體。攝用歸體。唯即識。持業釋。夫六釋之文。簡法為妙。今欲性相俱辯。且略引持業依主二釋。可稱今文。第一持業釋者。有二。一持業。二同依。且持業者。持謂任持。業謂業用。若法體能持用。用能顯體。名為持業。如言藏識。識是體。藏是用。識體能持藏用。即名持業。又如妙法即蓮華等。二同依釋者。即多用同依一體。如言分段生死即身。變易生死即身等是。所以一切萬法。以心為體。萬法是用。法不離心。用不離體。心體能持萬法。法即是心。用即是體。名持業釋。若一切法。不得自心之任持。無一法可立。又若無法。則無業用。無用不能顯體。故知一切法是心。心是一切法。體用相成。非一非二。第二依主釋者。有二。一依主釋。二依士釋。依主者。有法以勝釋劣。將劣就勝以彰名。如言眼識。眼是所依即勝。識是能依即劣。以勝眼釋劣識故。將劣就勝。以彰其名。眼之識故。依主釋也。或以別簡通。依主。即別名勝。通名劣。二依士釋者。謂劣法是勝法之士用故。今將劣法
{ "translations": [ "現代漢語譯本：", "『識自性等』（識的自性等等）。『五位百法』（五類一百種法）。理和事，都不離識。如果不是這樣，真如（tathatā）就不應只是唯識（vijñānamātra），攝取其餘歸於識，總括地建立識這個名稱。《楞伽經》說：『三界唯心』。接下來解釋唯識：『唯』是簡擇去除，遮止沒有外境。境不是沒有，識能夠了別，說明有內心。心有不是沒有。合起來叫做唯識。『唯』是遮止沒有，是作用。『識』是表詮有，是本體。攝取作用歸於本體。『唯』就是『識』，是持業釋。六釋的文句，以簡要說明佛法為妙。現在想要性相都辯明，且略微引用持業釋和依主釋，可以對應現在的文句。第一，持業釋，有兩種：一是持業，二是同依。先說持業，『持』是任持，『業』是業用。如果法的本體能夠任持作用，作用能夠顯現本體，就叫做持業。例如說『藏識』（ālaya-vijñāna），識是本體，藏是作用，識的本體能夠任持藏的作用，就叫做持業。又如妙法就是蓮華等等。第二，同依釋，就是多種作用共同依於一體。例如說分段生死就是身，變易生死就是身等等。所以一切萬法，以心為本體，萬法是作用，法不離心，作用不離本體，心體能夠任持萬法，法就是心，作用就是本體，叫做持業釋。如果一切法，得不到自心的任持，沒有一法可以成立。又如果沒有法，就沒有業用，沒有作用就不能顯現本體。所以知道一切法是心，心是一切法，體用相互成就，非一非二。第二，依主釋，有兩種：一是依主釋，二是依士釋。依主釋，有法用殊勝的來解釋低劣的，將低劣的歸就殊勝的來彰顯名稱。例如說『眼識』（cakṣur-vijñāna），眼是所依，是殊勝的，識是能依，是低劣的，用殊勝的眼來解釋低劣的識，所以將低劣的歸就殊勝的，來彰顯它的名稱，是眼的識，所以是依主釋。或者用特殊的來簡別普遍的，依主釋，就是別名殊勝，通名低劣。第二，依士釋，是說低劣的法是殊勝的法的士用，現在將低劣的法", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Considerations of the nature of consciousness, etc. The Five Categories and Hundred Dharmas. Both principle and phenomena are inseparable from consciousness. If this were not the case, true suchness (tathatā) should not be solely consciousness-only (vijñānamātra). Gathering the remainder into consciousness, the name 'consciousness' is established in totality. The sutra says: 'The three realms are mind-only'. Next, to explain 'consciousness-only': 'Only' is used to select and remove, negating the absence of external objects. Objects are not non-existent; consciousness is capable of discernment, explaining the existence of inner mind. Mind exists and is not non-existent. Combined, they are called 'consciousness-only'. 'Only' is used to negate absence, which is its function. 'Consciousness' expresses existence, which is its substance. Gathering function into substance, 'only' is 'consciousness', a Karmadhāraya compound.", "The text of the six explanations is subtle in its concise explanation of the Dharma. Now, desiring to clarify both nature and characteristics, let us briefly cite the Karmadhāraya and Tatpurusa compounds, which are suitable for the present text. First, the Karmadhāraya compound has two types: one is Karmadhāraya, and the other is Samānādhikarana. First, Karmadhāraya: 'Karmadhāraya' means 'sustaining action'. If the substance of a dharma can sustain its function, and the function can reveal its substance, it is called Karmadhāraya. For example, 'storehouse consciousness' (ālaya-vijñāna): consciousness is the substance, and storehouse is the function. The substance of consciousness can sustain the function of the storehouse, hence it is called Karmadhāraya. Another example is 'wonderful dharma' which is 'lotus' etc. Second, Samānādhikarana compound, which means multiple functions rely on one entity. For example, segmented birth and death is the body, transformational birth and death is the body, etc. Therefore, all dharmas take mind as their substance, and all dharmas are its function. Dharma is inseparable from mind, and function is inseparable from substance. The substance of mind can sustain all dharmas, dharma is mind, and function is substance, hence it is called Karmadhāraya explanation. If all dharmas cannot obtain the sustenance of one's own mind, no single dharma can be established. Furthermore, if there is no dharma, there is no function, and without function, the substance cannot be revealed. Therefore, know that all dharmas are mind, and mind is all dharmas. Substance and function complement each other, neither one nor two.", "Second, the Tatpurusa compound has two types: one is Vaisheshika-Tatpurusa, and the other is Shasthi-Tatpurusa. Vaisheshika-Tatpurusa means that a dharma uses the superior to explain the inferior, bringing the inferior to rely on the superior to manifest the name. For example, 'eye consciousness' (cakṣur-vijñāna): eye is the support, which is superior, and consciousness is the supported, which is inferior. Using the superior eye to explain the inferior consciousness, thus bringing the inferior to rely on the superior to manifest its name, it is the consciousness of the eye, hence it is a Vaisheshika-Tatpurusa. Or using the specific to distinguish the general, Vaisheshika-Tatpurusa, which means the specific name is superior, and the general name is inferior. Second, Shasthi-Tatpurusa, which means the inferior dharma is the utility of the superior dharma, now taking the inferior dharma" ] }
解于勝法。勝法從劣法以彰名。如言擇滅無為。擇滅是有為即劣。無為即勝。將勝就劣以彰名。依士釋。是知心王為勝。一切法儘是心法。又心是所依即勝。法是能依即劣。以劣顯勝。心之法故。即依主釋。無有一法不屬心者。若以一切法顯心。以劣彰勝。法之心故。即依士釋。所以宗鏡內。于持業。有財依主。依士。鄰近。帶數。六釋之中。不出持業依主等二釋。下文不更一一廣明。以一例諸。自然無惑。
問。此言唯遮外境不有。為遮離心之境。為遮不離心之境。
答。設爾何失難。二俱有過。若遮離心之境是無餘。有不離心相分在。何以但言唯識。不言唯境識。若遮不離心境是無。應但有能變三分。闕所變相分過。如何通釋。答。所言唯識者。遮心外境無。不遮內境不離識相分是無。
問。內境與識。既並非無。如何但言唯識。不言唯境識耶。
答。以護法菩薩云。境名通於內外。謂有離心境。不離心境。恐濫外境。但言唯識。所以唯識論云。謂諸愚夫。迷執外境。起煩惱業。生死輪迴。不解觀心。非謂內境相分。如外都無。
問。唯識性與唯識。有何同異。
答。各有二義。且唯識性二義者。一者。虛妄唯識性。即遍計性。所遣清凈。二者。真實唯識性。即圓成實性。
【現代漢語翻譯】 現代漢語譯本 解于勝法（殊勝的佛法）。勝法（殊勝的佛法）從劣法（低劣的佛法）來彰顯其名。例如說『擇滅無為』，擇滅是有為法，是低劣的；無為是殊勝的。將殊勝的歸於低劣的來彰顯其名，這是依士釋（取決於主體的解釋）。由此可知，心王（心識的主體）是殊勝的，一切法都屬於心法。而且，心是所依賴的，是殊勝的；法是能依賴的，是低劣的。用低劣的來彰顯殊勝的，因為是心的法，這就是依主釋（取決於所有者的解釋）。沒有一種法不屬於心的。如果用一切法來彰顯心，用低劣的來彰顯殊勝的，因為是法的心，這就是依士釋。所以《宗鏡錄》內，對於持業釋，有財依主釋、依士釋、鄰近釋、帶數釋這六種解釋之中，沒有超出持業釋、依主釋等兩種解釋。下文不再一一詳細說明，用一個例子來類推所有情況，自然就沒有疑惑了。
問：這裡所說的『唯』，只是遮止外境不存在，還是遮止離開心的外境，或者遮止不離開心的外境？
答：假設這樣提問有什麼過失呢？兩種情況都有過失。如果遮止離開心的外境，那就是沒有剩餘了，因為還有不離開心的相分存在。為什麼只說『唯識』，而不說『唯境識』呢？如果遮止不離開心的境，那就是沒有所變相分了，應該只有能變的三分。缺少所變相分的過失，如何解釋呢？答：所說的『唯識』，是遮止心外的境不存在，不是遮止內境，不遮止不離識的相分存在。
問：內境與識，既然都不是沒有，為什麼只說『唯識』，而不說『唯境識』呢？
答：因為護法菩薩說，『境』這個名稱可以通用於內外，有離開心的境，也有不離開心的境。恐怕與外境混淆，所以只說『唯識』。所以《唯識論》說，那些愚昧的人，執迷於外境，產生煩惱業，生死輪迴，不瞭解觀心，並不是說內境相分，像外境一樣完全沒有。
問：唯識性與唯識，有什麼相同和不同？
答：各有兩種含義。且說唯識性的兩種含義：一是虛妄唯識性，即遍計所執性，所要去除的清凈；二是真實唯識性，即圓成實性。
【English Translation】 English version Explaining the Supreme Dharma (Śreṣṭha-dharma). The Supreme Dharma (Śreṣṭha-dharma) is named by highlighting it from the Inferior Dharma (Hīna-dharma). For example, 'Selective Cessation of the Unconditioned (nirodha-asaṃskṛta)'. Selective Cessation is conditioned (saṃskṛta), which is inferior; the Unconditioned is supreme. Taking the supreme to the inferior to highlight its name, this is an agent-dependent explanation (依士釋). From this, it is known that the Mind-King (citta-rāja) is supreme, and all dharmas belong to the Mind-Dharma. Moreover, the mind is what is relied upon, which is supreme; the dharma is what relies on it, which is inferior. Using the inferior to highlight the supreme, because it is the dharma of the mind, this is a possessive explanation (依主釋). There is no dharma that does not belong to the mind. If all dharmas are used to highlight the mind, using the inferior to highlight the supreme, because it is the mind of the dharma, this is an agent-dependent explanation. Therefore, within the Zong Jing Lu, among the six explanations of the Karmadhāraya compound—possessive, agent-dependent, proximity, and numerical—it does not go beyond the two explanations of Karmadhāraya and possessive. The following text will not explain each one in detail; use one example to infer all cases, and naturally there will be no doubt.
Question: Does this statement 'only' (唯) merely negate the existence of external objects, or does it negate objects separate from the mind, or does it negate objects not separate from the mind?
Answer: What fault would there be in posing such a question? Both cases have faults. If it negates objects separate from the mind, then there is nothing remaining, because there are still image-aspects (相分) that are not separate from the mind. Why only say 'Mind-Only' (唯識), and not 'Object-and-Mind-Only' (唯境識)? If it negates objects not separate from the mind, then there is no transformed image-aspect, and there should only be the three aspects of the transformer (能變三分). How can the fault of lacking the transformed image-aspect be explained? Answer: What is meant by 'Mind-Only' is that it negates the existence of objects external to the mind, but it does not negate internal objects; it does not negate the existence of image-aspects that are not separate from consciousness.
Question: Since internal objects and consciousness are not non-existent, why only say 'Mind-Only', and not 'Object-and-Mind-Only'?
Answer: Because Bodhisattva Dharmapāla (護法) said that the term 'object' (境) can be applied to both internal and external; there are objects separate from the mind, and there are objects not separate from the mind. Fearing confusion with external objects, it is only said 'Mind-Only'. Therefore, the Vijñaptimātratāsiddhi (唯識論) says that ignorant people are deluded by external objects, giving rise to afflictions and karma, and transmigrating through birth and death, not understanding how to contemplate the mind. It is not that internal image-aspects are completely non-existent like external objects.
Question: What are the similarities and differences between the nature of Mind-Only (唯識性) and Mind-Only (唯識)?
Answer: Each has two meanings. Let's first discuss the two meanings of the nature of Mind-Only: first, the illusory nature of Mind-Only, which is the imagined nature (Parikalpita-svabhāva, 遍計所執性), the purity to be removed; second, the true nature of Mind-Only, which is the perfectly accomplished nature (Pariniṣpanna-svabhāva, 圓成實性).
所證清凈。若言唯識者。有二義。一者。世俗唯識。即依他起所斷清凈。二者。勝義唯識。即圓成實。所得清凈。又言唯識性相不同。相是依他。唯是有為。通漏無漏。性即圓成。唯是真如。無為無漏。又云。唯言識者。是了別義。意云。五位一百法理之與事。不離識。今攝歸識。總言識名。以萬法由心起故。然即非唯一人之識。亦非唯一識。更無餘識等。出唯識體者。一所觀出體者。即取五位一百法為體。以通觀有為無為法故。即以識相識性。合為唯識體。皆不離識故。二能觀出體者。即唯取心心所為體。心所與識。常相應故。即唯能非所。若約唯識觀。即取于境中慧為體。于所觀境。觀察勝故。又明唯識差別。總攝諸緣及理。有其十種。一遣虛存實義者。遣為除遣。虛為虛妄。觀遍計所執。唯虛妄起。都無體用。應正除遣。為情有理無故。存者留義。實謂實有。即觀依圓法。體是實有。是本后二智境。應正存留。為理有情無故。良由一切異生小乘。無始時來。妄執我法為有。清辯菩薩等。妄撥理事為空。今于唯識觀中。遣虛者。空觀。對遣有執。存實者。有觀。對遣空執。非有非空。法無分別。離言詮故。二者。舍濫留純義。舍為舍離。濫即相濫。留謂存留。純為無雜。雖觀事理。有境有心。為心不孤起。仗境方
【現代漢語翻譯】 現代漢語譯本 所證得的清凈。如果說是『唯識』，有兩種含義：第一種是世俗的唯識，也就是依他起性所斷除煩惱后獲得的清凈；第二種是勝義的唯識，也就是圓成實性所證得的清凈。 又說，唯識的『性』和『相』不同。『相』是依他起性，是有為法，通於有漏和無漏；『性』是圓成實性，是真如，是無為法，是無漏法。 又說，說『唯』是『識』，是了別的意思。意思是說，五位百法的事和理，都不離識。現在把它們歸攝於識，總稱為『識』。因為萬法由心生起。然而，這並非唯一一個人的識，也不是唯一的識，更沒有其他的識等等。 關於唯識的體性：一、從所觀境出發來確定體性，就是以五位百法為體。因為它能普遍地觀察有為法和無為法。也就是以識的『相』和識的『性』，合起來作為唯識的體性。因為它們都不離識。二、從能觀心出發來確定體性，就是隻取心和心所法為體。因為心所法與識，常常相應。也就是隻有能觀的心，而沒有所觀的境。如果從唯識觀的角度來說，就是以在所觀境中的智慧為體。因為在所觀的境中，觀察得透徹。 又說明唯識的差別。總括各種因緣和道理，有十種：一、『遣虛存實』的意義。『遣』是去除，『虛』是虛妄。觀察遍計所執性，只是虛妄生起，沒有實體和作用，應該去除。因為對於眾生來說，只有情見而沒有真理。『存』是保留，『實』是真實存在。也就是觀察依他起性和圓成實性，它們的體性是真實存在的，是根本智和后得智所觀照的境界，應該保留。因為對於真理來說，只有真理而沒有情見。正因為一切凡夫和小乘，從無始以來，妄執我法為實有。清辯菩薩等人，又妄自否定事和理為空無。現在在唯識觀中，『遣虛』的空觀，是爲了去除對『有』的執著；『存實』的有觀，是爲了去除對『空』的執著。非有非空，法沒有分別，因為已經超越了語言文字的表達。 二、『舍濫留純』的意義。『舍』是捨棄，『濫』是混雜，『留』是保留，『純』是純粹。雖然觀察事和理，有境和心，但因為心不是孤立產生的，需要依靠境才能生起
【English Translation】 English version The purity that is realized. If one speaks of 'Vijñānavāda' (Consciousness-only doctrine), it has two meanings: First, the conventional Vijñānavāda, which is the purity attained by severing defilements from the Paratantra-svabhāva (dependent nature). Second, the ultimate Vijñānavāda, which is the purity attained by the Pariṇiṣpanna-svabhāva (perfected nature). Furthermore, it is said that the 'nature' and 'characteristics' of Vijñānavāda are different. 'Characteristics' refer to the Paratantra-svabhāva, which is conditioned, encompassing both defiled and undefiled aspects. 'Nature' refers to the Pariṇiṣpanna-svabhāva, which is Suchness (true thusness), unconditioned, and undefiled. It is also said that 'Vijñāna' (consciousness) means 'discernment'. The idea is that the principles and phenomena of the Five Categories and Hundred Dharmas are inseparable from consciousness. Now, they are all subsumed under consciousness, and collectively called 'Vijñāna'. This is because all phenomena arise from the mind. However, it is not the consciousness of a single person, nor is it a single consciousness, and there are no other consciousnesses, etc. Regarding the substance of Vijñānavāda: First, determining the substance from the perspective of the object of observation, which is to take the Five Categories and Hundred Dharmas as the substance. This is because it can universally observe conditioned and unconditioned dharmas. That is, the 'characteristics' and 'nature' of consciousness are combined as the substance of Vijñānavāda, as they are inseparable from consciousness. Second, determining the substance from the perspective of the observing mind, which is to take only the mind and mental factors as the substance. This is because mental factors are always associated with consciousness. That is, there is only the observing mind, and no object of observation. From the perspective of Vijñānavāda contemplation, it is to take the wisdom in the object of observation as the substance, because the observation of the object of observation is thorough. Furthermore, it explains the distinctions of Vijñānavāda. Summarizing all conditions and principles, there are ten aspects: First, the meaning of 'rejecting the unreal and preserving the real'. 'Rejecting' means eliminating, and 'unreal' means illusory. Observing the Parikalpita-svabhāva (imagined nature), it is merely illusory arising, without substance or function, and should be rejected. This is because, for sentient beings, there is only emotional view and no truth. 'Preserving' means retaining, and 'real' means truly existent. That is, observing the Paratantra-svabhāva and Pariṇiṣpanna-svabhāva, their substance is truly existent, and is the realm contemplated by the Fundamental Wisdom and Subsequent Wisdom, and should be preserved. This is because, for truth, there is only truth and no emotional view. It is precisely because all ordinary beings and Śrāvakas (Disciples), from beginningless time, have falsely clung to the existence of self and dharmas. The Bodhisattva Qingbian and others have falsely denied that phenomena and principles are empty. Now, in Vijñānavāda contemplation, the emptiness contemplation of 'rejecting the unreal' is to eliminate the attachment to 'existence'; the existence contemplation of 'preserving the real' is to eliminate the attachment to 'emptiness'. Neither existence nor emptiness, dharmas have no distinctions, because they have transcended the expression of language and words. Second, the meaning of 'discarding the mixed and retaining the pure'. 'Discarding' means abandoning, 'mixed' means mingled, 'retaining' means preserving, and 'pure' means unadulterated. Although observing phenomena and principles, there are objects and mind, but because the mind does not arise in isolation, it needs to rely on objects to arise
生。境不自生。識變方起。由境有濫。舍之不稱。唯。心體既純。留說唯識。故唯識論云。我唯內有。境亦通外。恐濫外境。但言唯識。非為內境。如外都無。華嚴經云。三界唯心故。三攝末歸本義。攝謂綰攝。末即見相二分。歸即向。本。謂識自證分。是所依體故。今攝末見相分。歸本自證分體。故言唯識。故解深密經云。諸識所緣。唯識所現。四隱劣顯勝義。謂王所俱能示現。心所即劣。依他起故。隱劣不取。心王即勝。所依體故。故言唯識。即名顯勝故。莊嚴論云。許心似二現。如是似貪等。五遣相證性義。識言所表。具有事理。事謂相用。遣而不取。理為體性。應求作證。故攝論偈云。依繩起蛇解。見繩知是無。證見彼分明。方知明性亂。六境義。境謂所觀境。識即能觀心。此所觀境。由識變現。境不離識。立境唯識義。阿毗達磨經云。鬼人天等。所見各異。七教義。即能詮教。說有唯識義故。楞伽經偈云。由自心執著。心似外境轉。彼所見非有。是故說唯心。八理義。道理唯識。唯識頌云。是諸識轉變。分別所分別。由此彼皆無。故一切唯識。九行義。行謂觀行。即菩薩在定位。作四尋伺觀等。即觀行及定。俱不離識故。瑜伽論偈云。菩薩于定位。觀境唯是心等。十果義。謂佛果四智。菩薩所有功德。皆不
【現代漢語翻譯】 生：境不由自身產生，而是由『識』（Vijnana，認知、意識）轉變而生起。因為『境』（Vishaya，客體、境界）有混雜不清的特性，捨棄它並不恰當。只有『心體』（Citta-dhatu，心之本體）是純凈的，所以保留並宣說『唯識』（Vijnapti-matrata，唯有識）的道理。因此，《唯識論》（Vijnaptimatratasiddhi-sastra）說：『我唯有內在的認知，境界也通於外在。』 恐怕會混淆外在的境界，所以只說『唯識』，並非說外在的境界完全沒有。《華嚴經》（Avatamsaka Sutra）說：『三界唯是心。』 三、攝末歸本義：『攝』（Samgraha）是統攝、收攏的意思，『末』（Anta）是指『見分』（Darsana-bhaga，能見之分）和『相分』（Nimitta-bhaga，所見之分）這二分，『歸』（Gamana）是趨向、迴歸，『本』（Mula）是指『識』的『自證分』（Svasamvedana-bhaga，自我認知之分），因為它是所依之體。現在統攝末端的『見分』和『相分』，迴歸到根本的『自證分』本體，所以說『唯識』。因此，《解深密經》（Samdhinirmocana Sutra）說：『諸識所緣，唯識所現。』（所有識所緣的境界，都只是識所顯現的） 四、隱劣顯勝義：所謂『王』（Raja）所俱有的能示現，『心所』（Caitasika，心之作用）是低劣的，因為它依他而起，所以隱藏低劣的而不取；『心王』（Citta-raja，心之主體）是殊勝的，因為它是所依之體，所以說『唯識』，這是彰顯殊勝的意義。因此，《莊嚴論》（Mahayanasutralamkara）說：『許心似二現，如是似貪等。』（允許心呈現出二元的顯現，就像貪慾等等） 五、遣相證性義：『識』（Vijnana）這個詞所表達的，既有事相，也有理體。『事』（Kriya）是指相用，應該捨棄而不取；『理』（Tattva）是指體性，應該尋求並加以證悟。所以，《攝大乘論》（Mahayana-samgraha）的偈頌說：『依繩起蛇解，見繩知是無，證見彼分明，方知明性亂。』（依據繩子產生蛇的錯覺，當見到繩子時，就知道蛇是不存在的，證悟見到那分明，才知道明性的混亂） 六、境義：『境』（Vishaya）是指所觀的境界，『識』（Vijnana）是指能觀的心。這所觀的境界，是由『識』變現出來的，境界不離於『識』，所以建立『境唯識』的意義。《阿毗達磨經》（Abhidharma Sutra）說：『鬼、人、天等，所見各異。』（鬼、人、天等眾生，所見到的境界各不相同） 七、教義：即能詮釋的教法，宣說有『唯識』的意義。因此，《楞伽經》（Lankavatara Sutra）的偈頌說：『由自心執著，心似外境轉，彼所見非有，是故說唯心。』（由於自己的心執著，心好像隨著外境而轉，他們所見到的並非真實存在，所以說唯心） 八、理義：道理上的『唯識』。《唯識頌》（Vijnaptimatrata-siddhi）說：『是諸識轉變，分別所分別，由此彼皆無，故一切唯識。』（這些都是識的轉變，分別是能分別和所分別，由此可知它們都是虛無的，所以一切都是唯識） 九、行義：『行』（Carya）是指觀行，即菩薩在禪定中，作四尋伺觀等等，即觀行和禪定，都不離於『識』。所以，《瑜伽師地論》（Yogacarabhumi-sastra）的偈頌說：『菩薩于定位，觀境唯是心等。』（菩薩在禪定中，所觀的境界唯是心等等） 十、果義：是指佛果的四智（四大智慧），菩薩所有的功德，都不離於『識』。
【English Translation】 Birth: The 'Vishaya' (object, realm) does not arise by itself; it arises from the transformation of 'Vijnana' (consciousness, cognition). Because the 'Vishaya' has characteristics of being mixed and unclear, it is not appropriate to abandon it. Only the 'Citta-dhatu' (essence of mind) is pure, so the principle of 'Vijnapti-matrata' (consciousness-only) is retained and expounded. Therefore, the 'Vijnaptimatratasiddhi-sastra' (Treatise on the Establishment of Consciousness-Only) says: 'I only have internal cognition, and the realm also extends to the external.' Fearing confusion with external realms, it only speaks of 'Vijnapti-matrata', not implying that external realms are completely non-existent. The 'Avatamsaka Sutra' (Flower Garland Sutra) says: 'The three realms are only mind.' Three, the meaning of gathering the ends and returning to the origin: 'Samgraha' (gathering) means to collect and gather together. 'Anta' (end) refers to the two parts of 'Darsana-bhaga' (the seeing aspect) and 'Nimitta-bhaga' (the seen aspect). 'Gamana' (returning) means to tend towards and return. 'Mula' (origin) refers to the 'Svasamvedana-bhaga' (self-awareness aspect) of 'Vijnana', because it is the substance on which one relies. Now, gathering the 'Darsana-bhaga' and 'Nimitta-bhaga' at the end, returning to the 'Svasamvedana-bhaga' essence of the origin, therefore it is said 'Vijnapti-matrata'. Therefore, the 'Samdhinirmocana Sutra' (Explanation of the Profound Secrets Sutra) says: 'What the consciousnesses cognize are only manifestations of consciousness.' Four, concealing the inferior and revealing the superior meaning: What the 'Raja' (king) possesses and can manifest, the 'Caitasika' (mental functions) are inferior because they arise dependently on others, so the inferior is concealed and not taken; the 'Citta-raja' (mind-king) is superior because it is the substance on which one relies, so it is said 'Vijnapti-matrata', which is to reveal the superior meaning. Therefore, the 'Mahayanasutralamkara' (Ornament of the Mahayana Sutras) says: 'Allowing the mind to appear as dual, like greed and so on.' Five, the meaning of abandoning phenomena and realizing the nature: What the word 'Vijnana' (consciousness) expresses has both phenomena and principle. 'Kriya' (action) refers to the characteristics and functions, which should be abandoned and not taken; 'Tattva' (truth) refers to the essence, which should be sought and realized. Therefore, the verse in the 'Mahayana-samgraha' (Compendium of the Mahayana) says: 'Based on the rope, the illusion of a snake arises; seeing the rope, one knows the snake is non-existent; realizing and seeing that clearly, one then knows the confusion of the luminous nature.' Six, the meaning of realm: 'Vishaya' (realm) refers to the realm being observed, and 'Vijnana' (consciousness) refers to the mind that can observe. This realm being observed is transformed by 'Vijnana', and the realm is inseparable from 'Vijnana', so the meaning of 'Vishaya-Vijnapti-matrata' (realm-consciousness-only) is established. The 'Abhidharma Sutra' says: 'Ghosts, humans, gods, etc., see differently.' Seven, the meaning of teaching: That is, the teaching that can explain, expounding the meaning of 'Vijnapti-matrata'. Therefore, the verse in the 'Lankavatara Sutra' (Descent into Lanka Sutra) says: 'Due to the clinging of one's own mind, the mind seems to turn with external realms; what they see is not real, therefore it is said mind-only.' Eight, the meaning of principle: The 'Vijnapti-matrata' in principle. The 'Vijnaptimatrata-siddhi' (Establishment of Consciousness-Only) says: 'These are all transformations of consciousness, distinguishing the distinguishable and the distinguished; from this, it is known that they are all empty, therefore everything is consciousness-only.' Nine, the meaning of practice: 'Carya' (practice) refers to contemplation, that is, when a Bodhisattva is in meditation, performing the four investigations and contemplations, etc., that is, both contemplation and meditation are inseparable from 'Vijnana'. Therefore, the verse in the 'Yogacarabhumi-sastra' (Stages of Yoga Practice) says: 'When a Bodhisattva is in meditation, the realm being observed is only mind, etc.' Ten, the meaning of fruit: This refers to the four wisdoms of the Buddha-fruit, and all the merits of the Bodhisattva are inseparable from 'Vijnana'.
離識。故莊嚴論云。真如無境識。是凈無漏界等。如上十義。性相境智教理行果等。皆唯是識。無有一法而非所標。故稱群經了義中王。諸聖所依之父。若有遇者。頓息希望。無一法而可求。無一事而不足。全獲如來無上之珍寶。寧同荊岫璞中。已探教海秘密之靈珠。豈比驪龍頷下。遂得盡眾生之苦際。斷煩惱之病原。一念功全。千途自正。是以法華經云。如清涼池。能滿一切諸渴乏者。如寒者得火。如裸者得衣。如商人得主。如子得母。如渡得船。如病得醫。如闇得燈。如貧得寶。如民得王。如賈客得海。如炬除闇。此法華經。亦復如是。能令眾生離一切苦。一切病痛。能解一切生死之縛。故知唯此真實。萬法皆空。以此標宗。更無等等。如觀法經云。彼有菩薩。名曰上首。作一乞士。入城乞食。時有比丘。名曰恒伽。謂乞士言。汝從何來。答。我從真實中來。又問。何謂真實。答曰。寂滅故名為真實。又問。寂滅相中。有所求無所求耶。答曰。無所求。又問。無所求者。何用求耶。答言。無所求中。吾故求之。又問。無所求中。何用求耶。答。有所求者。一切皆空。得者亦空。著者亦空。實者亦空。來者亦空。語者亦空。問者亦空。寂滅涅槃。一切虛空分界。亦復皆空。吾為如是次第空法。而求真實。故知若能于
【現代漢語翻譯】 現代漢語譯本 離識。所以《莊嚴論》說：『真如沒有能認識的主體，是清凈無漏的境界』等等。如上面所說的十種意義：自性、相狀、境界、智慧、教法、義理、修行、果報等等，都只是識的顯現，沒有一法不是識所標示的。所以被稱為群經中究竟了義的王者，諸聖賢所依止的父親。如果有人遇到它，就能立刻止息一切希望，因為沒有一法可以去追求，也沒有一事是不完備的。完全獲得如來無上的珍寶，哪裡能和荊山的美玉相比呢？已經探得了教海中秘密的靈珠，又豈能比得上從驪龍的下巴取得寶珠呢？最終能斷絕眾生的痛苦，斬斷煩惱的根源。一念的功德圓滿，千條道路自然端正。因此《法華經》說：『就像清涼的池水，能滿足一切口渴的人；像寒冷的人得到火，像裸體的人得到衣服，像商人得到主人，像孩子得到母親，像渡河的人得到船，像病人得到醫生，像黑暗中得到燈，像貧窮的人得到寶藏，像人民得到國王，像商人得到大海，像火炬驅除黑暗。』這部《法華經》也是這樣，能讓眾生脫離一切痛苦，一切病痛，能解開一切生死的束縛。所以知道只有這個是真實的，萬法皆空。用這個來標示宗旨，再也沒有什麼可以與之相比的了。如《觀法經》說：『那裡有一位菩薩，名叫上首（Shangshou，菩薩名），做一名乞丐，入城乞討食物。當時有一位比丘，名叫恒伽（Hengqie，比丘名），對乞丐說：你從哪裡來？乞丐回答說：我從真實中來。又問：什麼是真實？回答說：寂滅所以叫做真實。又問：在寂滅的相中，有所求還是無所求呢？回答說：無所求。又問：無所求，那還求什麼呢？回答說：在無所求中，我才去求它。又問：在無所求中，求什麼呢？回答說：有所求的一切都是空，得到也是空，執著也是空，真實也是空，來也是空，說也是空，問也是空，寂滅涅槃，一切虛空分界，也都是空。我爲了這樣次第的空法，而求真實。』所以知道如果能夠對
【English Translation】 English version Separation from consciousness. Therefore, the Shurangama Sutra states: 'Tathata (Zhenru, suchness) has no object of consciousness; it is a pure, undefiled realm,' and so on. As mentioned above, the ten meanings—nature, characteristics, realm, wisdom, teaching, principle, practice, result, etc.—are all merely manifestations of consciousness. There is not a single dharma that is not indicated by consciousness. Therefore, it is called the king among the sutras that completely reveal the ultimate meaning, the father upon whom all sages rely. If someone encounters it, they can immediately cease all hope, because there is no dharma to seek, and nothing is incomplete. They fully obtain the unsurpassed treasure of the Tathagata (Rulai, thus come one), which cannot be compared to the jade of Jing Mountain. Having already discovered the secret spiritual pearl in the ocean of teachings, how can it be compared to obtaining a pearl from beneath the chin of a black dragon? Ultimately, it can sever the suffering of all beings and cut off the root of afflictions. The merit of a single thought is complete, and a thousand paths are naturally corrected. Therefore, the Lotus Sutra says: 'Like a cool and refreshing pond, it can satisfy all who are thirsty; like fire for the cold, clothing for the naked, a master for a merchant, a mother for a child, a boat for crossing, a doctor for the sick, a lamp in the darkness, a treasure for the poor, a king for the people, the ocean for a merchant, a torch to dispel darkness.' This Lotus Sutra is also like this, enabling sentient beings to be free from all suffering, all sickness, and able to untie all the bonds of birth and death. Therefore, know that only this is real, and all dharmas are empty. Using this to indicate the principle, there is nothing comparable. As the Sutra on Contemplating the Dharma says: 'There was a Bodhisattva (Pusa, enlightened being) named Shangshou (Shangshou, name of a Bodhisattva), who acted as a beggar, entering the city to beg for food. At that time, there was a Bhikkhu (Biqiu, monk) named Hengqie (Hengqie, name of a Bhikkhu), who said to the beggar: Where do you come from? The beggar replied: I come from reality. He asked again: What is reality? He replied: Quiescence is called reality. He asked again: In the aspect of quiescence, is there something to seek or nothing to seek? He replied: Nothing to seek. He asked again: If there is nothing to seek, then what is there to seek? He replied: In nothing to seek, I seek it. He asked again: In nothing to seek, what do you seek? He replied: Everything that is sought is empty, attainment is also empty, attachment is also empty, reality is also empty, coming is also empty, speaking is also empty, asking is also empty, quiescent Nirvana (Nirvana, liberation) and all divisions of empty space are also empty. I seek reality for the sake of such a sequential emptiness.' Therefore, know that if one can
法法上求空。則于門門中解脫。若人法問答言語往來。如宗鏡中像。若般若智照。寂滅涅槃。如宗鏡中明。所以若像若明。一切皆空。唯有鏡體。恒常披露。遍一切處。未嘗出沒。故云。吾為如是次第空法。而求真實。即知一切法。皆真實故。無所求中。吾故求之矣。亦是夫求法者。於一切法。應無所求。故融大師云。若有一法可得。即是非時求也。所以凈名經云。空當於何求。答曰。當於六十二見中求。又問。六十二見。當於何求。答曰。當於諸佛解脫中求。又問。諸佛解脫。當於何求。答曰。當於一切眾生心行中求。古釋云。空智因於見生。則空智無性。無性故智空。故名空智。邪見因諸佛解脫而有。邪因正生。邪見亦空矣。諸佛解脫。因悟眾生。心行。則解脫空矣。即約其空體無二。所以互求理無不遍。釋曰。邪正既體本同。空理。又未曾暫隱。若於此平等性中。即不須求。為未知者說求耳。如無生義云。如經云。愿求諸佛慧。亦不著愿求。求佛慧尚不令貪著。何況其餘善法。又菩薩以離愿求。但眾生不知求佛道。菩薩故發願。只云我願求佛道。眾生因此。方知發心而求佛道。得意自知無所求也。如上所解。則唸唸與實相相應。更無餘念也。所以楞伽經云。一一相相應。遠離諸見過。是知若於諸相。常與實相相
【現代漢語翻譯】 現代漢語譯本 於一切法上尋求空性，就能在一切法門中獲得解脫。如果人與法之間的問答言語往來，就像宗鏡中顯現的影像。如果般若智慧照耀，達到寂滅涅槃的境界，就像宗鏡中顯現的光明。因此，無論是影像還是光明，一切皆是空性。只有鏡體的本性，恒常顯露，遍及一切處，從未消失或出現。所以說：『我爲了這樣次第的空法，而尋求真實。』即是明白一切法，皆是真實，在無所求之中，我才去尋求它。這也是求法的人，對於一切法，應該無所求。所以融大師說：『如果有一法可以獲得，那就是不合時宜的求法。』所以《維摩詰經》說：『空應當在哪裡求？』回答說：『應當在六十二見（六十二種錯誤的見解）中求。』又問：『六十二見，應當在哪裡求？』回答說：『應當在諸佛的解脫中求。』又問：『諸佛的解脫，應當在哪裡求？』回答說：『應當在一切眾生的心行中求。』古時的解釋說：空智因邪見而生，所以空智沒有自性。沒有自性，所以智慧也是空性的，因此稱為空智。邪見因諸佛的解脫而有，邪見因正見而生，所以邪見也是空性的。諸佛的解脫，因覺悟眾生的心行而有，所以解脫也是空性的。即是就其空性的本體而言，沒有差別，所以互相尋求，道理無所不遍。解釋說：邪見和正見的本體本來相同，空性的道理，又未曾暫時隱藏。如果對於這種平等性，就不需要去尋求。這是為未知的人說求法而已。如《無生義》所說：如經文所說：『愿求諸佛的智慧，也不執著于愿求。』求佛的智慧尚且不應該貪著，何況其餘的善法。而且菩薩因為已經遠離愿求，只是眾生不知道如何求佛道，菩薩才發願。只說我願求佛道，眾生因此，才知道發心而求佛道，得意之後自然知道無所求。如上面所解釋的，那麼唸唸都與實相相應，更沒有其餘的念頭。所以《楞伽經》說：『一一相相應，遠離諸見過。』由此可知，如果對於諸相，常常與實相相應
【English Translation】 English version Seeking emptiness in all dharmas leads to liberation in every dharma gate. The interaction of questions and answers between people and dharmas is like images reflected in the Zongjing (宗鏡, Mirror of the Source). Prajna (般若, wisdom) illuminates and attains the tranquility of Nirvana (涅槃), like brightness in the Zongjing. Therefore, whether it's images or brightness, all are empty. Only the essence of the mirror is constantly revealed, pervading everywhere, never appearing or disappearing. Hence it is said, 'I seek reality through this sequential emptiness.' This means understanding that all dharmas are real, and in non-seeking, I seek it. This also means that those who seek the Dharma should not seek anything in all dharmas. Therefore, Master Rong said, 'If there is a dharma that can be obtained, then it is an untimely seeking.' Therefore, the Vimalakirti Sutra (凈名經) says, 'Where should emptiness be sought?' The answer is, 'It should be sought in the sixty-two views (六十二見, sixty-two kinds of wrong views).' Again, it is asked, 'Where should the sixty-two views be sought?' The answer is, 'It should be sought in the liberation of all Buddhas.' Again, it is asked, 'Where should the liberation of all Buddhas be sought?' The answer is, 'It should be sought in the mind and actions of all sentient beings.' Ancient explanations say that empty wisdom arises from wrong views, so empty wisdom has no self-nature. Because it has no self-nature, wisdom is also empty, hence it is called empty wisdom. Wrong views arise from the liberation of all Buddhas; wrong views arise from right views, so wrong views are also empty. The liberation of all Buddhas arises from the enlightenment of the minds and actions of sentient beings, so liberation is also empty. That is, in terms of their empty essence, there is no difference, so mutual seeking is all-pervasive in principle. The explanation says that since the essence of wrong and right is originally the same, and the principle of emptiness has never been hidden, if one understands this equality, there is no need to seek. This is only said for those who do not know. As the Meaning of Non-Birth says, as the sutra says, 'May I seek the wisdom of all Buddhas, but not be attached to seeking.' Even seeking the wisdom of the Buddha should not lead to attachment, let alone other good dharmas. Moreover, Bodhisattvas have already abandoned seeking, but because sentient beings do not know how to seek the Buddha's path, Bodhisattvas make vows. They only say, 'I vow to seek the Buddha's path,' so that sentient beings may know to aspire and seek the Buddha's path, and after attaining it, naturally know there is nothing to seek. As explained above, then every thought corresponds to reality, and there are no other thoughts. Therefore, the Lankavatara Sutra (楞伽經) says, 'Each and every aspect corresponds, far from all wrong views.' From this, it is known that if one constantly corresponds to reality in all aspects
應。自然遠離諸過。會第一義。清凈真心。朗然明徹。而無念著。即事即如。唯心直進。即佛之所許。自覺之境矣。故論偈云。自知不隨他。寂滅無戲論。無異無分別。是則名實相。
問。此唯識大約有幾種。
答。略有二種。一具分。二不具分。且具分唯識者。以無性理故。成真如隨緣義。則不生滅與生滅和合。非一非異。名阿賴耶識。即是具分。若不全依真心。事不依理。故唯約生滅。便非具分。有云。影外有質。為半頭唯識。質影俱影。為具分者。此乃唯識宗中之具分耳。又若決定信入。此唯識正理。速至菩提。如登車而立至遐方。猶乘舟而坐升彼岸。如成唯識寶生論云。謂依大乘。成立三界。但唯是識。釋云。如經所說。言大乘者。謂是菩提薩埵所行之路。及佛勝果。為得此故。修唯識觀。是無過失方便正路。為此類故。顯彼方便。于諸經中。種種行相。而廣宣說。如地水火風。並所持物。品類難悉。方處無邊。由此審知。自心相現。遂于諸處。舍其外相。遠離欣戚。復觀有海。喧靜無差。棄彼小途。絕大乘望。及於諸有耽著之類。觀若險崖。深生怖畏。正趣中道。若知但是自心所作。無邊資糧。易為積集。不待多時。如少用功。能成太事。善遊行處。猶若掌中。由斯理故。所有愿求當能圓滿隨
【現代漢語翻譯】 現代漢語譯本： 應和（應答）。自然遠離各種過失。領會第一義諦（最根本的真理）。清凈的真心，明亮而透徹，沒有念頭和執著。在事相中即是真如（事物的本真狀態），唯有依心而直行前進，就是佛所認可的，自覺的境界。所以《攝大乘論》的偈頌說：『自己知道不隨順他人，寂靜滅除沒有虛妄的言論，沒有差異沒有分別，這就是名為實相（事物的真實面貌）。』 問：這唯識（唯識宗）大概有幾種？ 答：大概有兩種。一是具分，二是不具分。所謂的具分唯識，因為沒有自性（事物自身存在的性質）的道理，成就真如隨緣（真如隨著因緣而顯現）的意義，那麼不生不滅與生滅和合，非一非異，名為阿賴耶識（第八識，儲存一切種子）。這就是具分。如果不能完全依靠真心，事相不依靠道理，所以只侷限於生滅，就不是具分。有人說，影外有質（影子之外有實體），是半頭唯識；質影都是影子，是具分。這只是唯識宗中的具分而已。如果能堅定地相信並深入這唯識的正理，就能迅速到達菩提（覺悟），就像登上車就能立刻到達遠方，如同乘船就能安坐到達彼岸。如《成唯識寶生論》所說：『依據大乘（佛教的流派），成立三界（欲界、色界、無色界）都只是識（意識）。』解釋說：『如經文所說，所謂大乘，是指菩薩（立志成佛的修行者）所行走的道路，以及佛的殊勝果位。爲了得到這些，修習唯識觀，是沒有過失的方便正路。爲了這類人，闡明這些方便，在各種經典中，以種種方式廣泛宣說。』就像地、水、火、風，以及所持有的物品，種類難以窮盡，方位處所沒有邊際。由此審慎地知道，是自心顯現的。於是對於各種處所，捨棄外在的表象，遠離喜悅和憂愁。再觀察有海（眾生輪迴的苦海），喧鬧和寂靜沒有差別。拋棄小路（小乘），斷絕大乘的希望，以及對於各種存在的執著，看作是危險的懸崖，深深地產生畏懼。正確地趨向中道（不偏不倚的道路）。如果知道這一切都是自心所作，無邊的資糧（修行的助緣）容易積累，不需要很長時間，就像用很少的功夫，就能成就很大的事情。善於觀察，就像在手掌中一樣。因為這個道理，所有的願望都能夠圓滿隨順。
【English Translation】 English version: Responding (in agreement). Naturally, one is far from all faults. Understanding the first principle (the most fundamental truth). The pure true mind, bright and clear, without thoughts or attachments. In phenomena, it is suchness (the true state of things), only by relying on the mind and going straight forward, is what the Buddha approves of, the state of self-awareness. Therefore, the verse in the Mahāyānasaṃgraha says: 'Knowing oneself without following others, peaceful extinction without false arguments, without difference and without distinction, this is called reality (the true appearance of things).' Question: How many kinds of Vijñānavāda (Yogācāra school) are there roughly? Answer: There are roughly two kinds. One is complete, and the other is incomplete. The so-called complete Vijñānavāda, because there is no principle of self-nature (the nature of things existing by themselves), it achieves the meaning of suchness following conditions (suchness manifesting according to conditions), then non-birth and non-death combine with birth and death, neither one nor different, is called Ālaya-vijñāna (the eighth consciousness, storing all seeds). This is complete. If one cannot completely rely on the true mind, and phenomena do not rely on principle, then only focusing on birth and death is not complete. Some say that the substance outside the shadow is half-headed Vijñānavāda; both substance and shadow are shadows, which is complete. This is only the complete part in the Vijñānavāda school. Furthermore, if one firmly believes and deeply enters this correct principle of Vijñānavāda, one can quickly reach Bodhi (enlightenment), just like getting on a car and immediately arriving at a distant place, like sitting on a boat and reaching the other shore. As the Cheng Weishi Baosheng Lun says: 'Based on Mahāyāna (a school of Buddhism), it is established that the three realms (desire realm, form realm, formless realm) are only consciousness.' The explanation says: 'As the scriptures say, the so-called Mahāyāna refers to the path that Bodhisattvas (practitioners who aspire to become Buddhas) walk, and the Buddha's supreme fruit. In order to obtain these, practicing Vijñānavāda is a correct and expedient path without fault. For this kind of person, these expedients are explained, and in various scriptures, they are widely proclaimed in various ways.' Just like earth, water, fire, wind, and the objects held, the types are difficult to exhaust, and the directions and places are boundless. From this, carefully know that it is the manifestation of one's own mind. Therefore, for various places, abandon the external appearances, and stay away from joy and sorrow. Then observe the sea of existence (the sea of suffering of sentient beings' reincarnation), noise and silence are no different. Abandon the small path (Hinayana), cut off the hope of Mahāyāna, and regard attachment to various existences as dangerous cliffs, deeply generating fear. Correctly move towards the Middle Way (the path of non-attachment). If you know that all of this is made by your own mind, the boundless resources (aids to practice) are easy to accumulate, and it does not take a long time, just like using little effort to achieve great things. Being good at observing is like being in the palm of your hand. Because of this principle, all wishes can be fulfilled accordingly.
意而轉。
宗鏡錄卷第四
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第五
慧日永明寺主智覺禪師延壽集
夫真心靡易。妙性無生。凡聖同倫。云何說妄。
答。本心湛寂。絕相離言。性雖自爾。以不守性故。隨緣染凈。且如一水。若珠入則清。塵雜則濁。又如一空。若云遮則昏。月現則凈。故大智度論云。譬如清凈池水。狂象入中。令其渾濁。若清水珠入。水即清凈。不得言水外無象無珠。心亦如是。煩惱入故。能令心濁。諸慈悲等善法入心。令心清凈。然垢凈不定。真妄從緣。若昧之則唸唸輪迴。遺失真性。若照之則心心寂滅。圓證涅槃。故知真妄無因。空有言說。約真無說。約說無真。皆是狂迷。情想建立。千途競起。空迷演若之頭。一法才生。唯現闥婆之影。以含生不窮實際。但徇狂情。則諸聖俯順機宜。悉同其事。以楔出楔。說妄而從妄旋真。將粗接粗。舉相而因相通性。若不執妄。尚不說真。幻影才消。智光息焰。首楞嚴經云。佛告阿難。精真妙明。本覺圓凈。非留生死。及諸塵垢。乃至虛空。皆因妄想之所生起。斯元本覺妙明真精。妄以發生。諸器世間。如演若多。迷頭認影。妄元無因。于妄想中。
【現代漢語翻譯】 現代漢語譯本 意而轉。
宗鏡錄卷第四
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第五
慧日永明寺主智覺禪師延壽集
真心本來不易改變，妙性本無生滅。凡夫和聖人本性相同，為何要說有虛妄呢？
答：本心湛然寂靜，超越一切表象，遠離一切言語。自性雖然如此，但因為不守護自性，所以會隨著因緣而有染污和清凈的變化。比如一池水，如果放入寶珠就會清澈，混入塵土就會渾濁。又如一片天空，如果被云遮蔽就會昏暗，月亮出現就會明凈。所以《大智度論》說：『譬如清凈的池水，狂象進入其中，使它變得渾濁。如果放入清水珠，水就會清凈。』不能說水外沒有象和珠。心也是這樣，煩惱進入心中，就能使心渾濁；諸如慈悲等等善法進入心中，就能使心清凈。然而垢與凈並非固定不變，真實與虛妄都隨因緣而變化。如果迷惑於此，就會念念輪迴，遺失真性；如果覺照於此，就會心心寂滅，圓滿證得涅槃（Nirvana）。所以知道真實與虛妄本無自性，空與有都是言說施設。執著于真，則無話可說；執著于說，則無真實可言。這些都是狂迷的情感和思緒所建立的，千頭萬緒競相生起，如同空自迷失了演若（Yanruo）的頭，一法才生起，就只顯現闥婆（Tapo）的影子。因為眾生不能窮盡實際，只是順從狂妄的情感，所以諸佛菩薩俯順眾生的根機，都和眾生做同樣的事情，用一個楔子拔出另一個楔子，說妄是爲了從虛妄中迴旋到真實；將粗糙的接合粗糙的，舉起表相是爲了通過表相通達自性。如果不執著于虛妄，尚且不說真實。幻影一旦消失，智慧之光也停止閃耀。《首楞嚴經》說：佛告訴阿難（Ananda），精純真實，微妙光明，本覺圓滿清凈，不留下生死和各種塵垢，乃至虛空，都是因為虛妄的妄想所生起的。這是原本的本覺妙明真精，因為妄動而發生，產生了各種器世間，就像演若多（Yanruoduo）迷失了自己的頭而認取影子一樣，虛妄原本沒有原因，在虛妄的妄想中。
【English Translation】 English version Transforms according to intention.
Zong Jing Lu, Volume Four
Engraved by the Grand Canon Directorate in the Bingwu Year Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume Five
Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yong Ming Temple
The true mind is immutable, the wondrous nature is without birth. Ordinary beings and sages share the same essence. Why speak of delusion?
Answer: The original mind is serene and still, transcending appearances and beyond words. Although the nature is inherently so, because it does not guard its own nature, it is subject to defilement and purity according to conditions. For example, a body of water: if a pearl is put in, it becomes clear; if dust is mixed in, it becomes turbid. Or like the sky: if clouds cover it, it becomes dim; if the moon appears, it becomes clear. Therefore, the Mahaprajnaparamita-sastra says: 'It is like a clear pond of water; if a mad elephant enters, it makes it turbid. If a clear water pearl is put in, the water becomes clear.' One cannot say that there is no elephant or pearl outside the water. The mind is also like this: if afflictions enter, they can make the mind turbid; if good dharmas such as compassion enter the mind, they make the mind clear. However, impurity and purity are not fixed; truth and falsehood depend on conditions. If one is deluded, one will be reborn in samsara in every thought, losing the true nature. If one illuminates it, one will attain stillness in every thought, perfectly realizing Nirvana. Therefore, know that truth and falsehood have no inherent cause; emptiness and existence are merely words. To speak of truth is to have nothing to say; to speak of saying is to have no truth. All of these are the establishment of deluded emotions and thoughts, with thousands of paths arising in competition, like Yanruo (Yanruo) losing his head in emptiness, and as soon as one dharma arises, only the shadow of Tapo (Tapo) appears. Because sentient beings cannot exhaust reality, but only follow their deluded emotions, all the sages comply with their capacities and do the same things as them, using a wedge to remove a wedge, speaking of delusion in order to return from delusion to truth, using the coarse to connect with the coarse, raising appearances in order to penetrate the nature through appearances. If one does not cling to delusion, one would not even speak of truth. Once the illusion disappears, the light of wisdom ceases to blaze. The Surangama Sutra says: The Buddha told Ananda (Ananda), 'The essence of true purity, wondrous brightness, original enlightenment, and perfect purity does not retain birth and death, nor any dust or defilement, not even emptiness, all of which arise from deluded thoughts. This is the original essence of wondrous brightness and true purity, which arises from delusion, producing all the worlds of vessels, like Yanruoduo (Yanruoduo) losing his head and recognizing a shadow. Delusion originally has no cause, but arises within deluded thoughts.'
立因緣性。迷因緣者。稱為自然。彼虛空性。猶實幻生。因緣自然。皆是眾生妄心計度。阿難。知妄所起。說妄因緣。若妄元無。說妄因緣。元無所有。何況不知。推自然者。肇法師窮起妄之由。立本際品云。夫本際者。即一切眾生。無礙涅槃之性。何為忽有如是妄心。及種種顛倒者。但為一念迷心。此一念者。從一而起。又此一者。從不思議起。不思議者。即無所起。故經云。道始生一。一者。謂無為。一生二。二謂妄心。乃至三生萬法也。既緣無為而有心。復緣有心而有色。故經云。種種心色。是以心生萬慮。色起萬端。和合業緣。遂成三界種子。所以有三界者。為執本迷真一故。即有濁辱生其妄氣者。澄清微為無色界。所謂心也。澄濁辱為色界。所謂身也。散滓穢為欲界。所謂塵境也。故經云。三界虛妄。唯一妄心變化。夫內有一生。即外有無為。內有二生。即外有有為。內有三生。即外有三界。既內外相應。遂生種種諸法。及恒沙煩惱也。故知三界內。無有一法不從自心生。因心想念。分別造作。如幻術力。變化萬物。于外似有發現。現無現性。唯自心生。迷倒之人。執為外境。隨境了別。妍丑自分。才生忻厭之情。便起塵勞之跡。故遠法師云。本端竟何從。起滅有無際。一微涉動境。成此頹山勢。但內一不
【現代漢語翻譯】 現代漢語譯本： 建立因緣生起的道理。迷惑于因緣的人，稱之為自然。那虛空的體性，猶如真實的幻化而生。因緣和自然，都是眾生虛妄的心所計度出來的。阿難，知道虛妄從何而起，才能說虛妄的因緣。如果虛妄原本就不存在，那麼說虛妄的因緣，原本就一無所有。更何況是不知道，而去推究自然的人呢？ 肇法師窮究生起虛妄的原因，在《本際品》中說：『所謂本際，就是一切眾生，沒有障礙的涅槃（Nirvana，佛教術語，指解脫后的境界）之體性。為什麼忽然會有這樣的妄心，以及種種顛倒呢？只因爲一念迷失了真心。這一念，是從『一』而生起的。而這『一』，是從不可思議而生起的。不可思議，就是無所生起。』所以經上說：『道開始生一。』這『一』，指的是無為（Wuwei，道家術語，指順應自然，不強求）。『一生二』，這『二』指的是妄心。乃至『三生萬法』啊。既然因無為而有心，又因有心而有色。所以經上說：『種種心色。』因此心生出萬種思慮，色生出萬端現象。和合業緣，於是成為三界（Trailokya，佛教宇宙觀中的欲界、色界、無色界）的種子。所以有三界，是因為執著根本而迷惑了真如本性。於是有污濁產生，從而生出虛妄之氣。澄清微細的成為無，所說的就是心。澄凈污濁的成為，所說的就是身。散佈滓穢的成為欲界，所說的就是塵境。』所以經上說：『三界虛妄，唯一妄心所變化。』 內在有『一』的生起，那麼外在就有無為。內在有『二』的生起，那麼外在就有有為。內在有『三』的生起，那麼外在就有三界。既然內外相應，於是生出種種諸法，以及恒河沙數般的煩惱啊。所以知道三界之內，沒有一法不是從自己的心生出來的。因為心去想念，分別造作，如同幻術的力量，變化出萬物。在外表上似乎有所發現，呈現出非現、現的體性，都只是自己的心所生出來的。迷惑顛倒的人，執著為外在的境界，隨著境界去了解分辨，美醜自然就區分開來。才一生起喜歡或厭惡的情緒，就產生了塵勞的痕跡。 所以遠法師說：『本源究竟從何而來？生滅有無沒有邊際。一絲細微的觸動境界，就形成了這崩塌山嶽的態勢。』只要內在的『一』不...
【English Translation】 English version: Establishing the principle of arising from causes and conditions. Those who are deluded by causes and conditions call it nature. That nature of emptiness is like a real illusion arising. Causes and conditions and nature are all measured by the deluded minds of sentient beings. Ananda (釋迦摩尼的弟子， one of the ten principal disciples of Shakyamuni Buddha), knowing where delusion arises from, one can speak of the causes and conditions of delusion. If delusion originally did not exist, then speaking of the causes and conditions of delusion, there would be nothing at all. How much more so for those who do not know and try to investigate nature? Dharma Master Zhao (東晉時期僧人， a monk during the Eastern Jin Dynasty) exhaustively investigated the cause of the arising of delusion. In the chapter 'Original Ground' he says: 'The so-called original ground is the unhindered nature of Nirvana (佛教術語， Buddhist term for liberation) of all sentient beings. Why is there suddenly such a deluded mind and all kinds of inversions? It is only because of one thought of delusion. This one thought arises from 'one'. And this 'one' arises from the inconceivable. The inconceivable is that which does not arise. Therefore, the sutra says: 'The Tao (道， the Way) begins to generate one.' This 'one' refers to non-action (Wuwei, 道家術語， Taoist term for non-striving). 'One generates two,' this 'two' refers to the deluded mind. And so on, 'three generates all dharmas (萬法， all phenomena).' Since the mind arises from non-action, and form arises from the mind, therefore the sutra says: 'Various minds and forms.' Thus, the mind generates myriad thoughts, and form generates myriad phenomena. The union of karmic conditions thus becomes the seed of the Three Realms (Trailokya, Buddhist cosmology of the desire realm, form realm, and formless realm). The reason there are Three Realms is because of clinging to the root and being deluded about the true nature. Thus, there is turbidity that arises, giving rise to the deluded qi (氣， vital energy). Clarifying the subtle becomes non-, which is called the mind. Clarifying the turbid becomes , which is called the body. Scattering the dregs and impurities becomes the desire realm, which is called the realm of dust.' Therefore, the sutra says: 'The Three Realms are illusory, only the transformation of one deluded mind.' Internally, there is the arising of 'one', then externally there is non-action. Internally, there is the arising of 'two', then externally there is action. Internally, there is the arising of 'three', then externally there are the Three Realms. Since the internal and external correspond, thus arise all kinds of dharmas and countless afflictions. Therefore, know that within the Three Realms, there is not a single dharma that does not arise from one's own mind. Because the mind thinks, discriminates, and creates, like the power of illusion, transforming myriad things. Outwardly, it seems that something is discovered, presenting the nature of non-manifestation and manifestation, all arising from one's own mind. Those who are deluded and inverted cling to external realms, understanding and distinguishing according to the realms, and beauty and ugliness are naturally distinguished. As soon as a feeling of joy or aversion arises, the traces of worldly toil arise. Therefore, Dharma Master Yuan (遠法師， likely refers to Huiyuan, 東晉時期僧人， a prominent monk during the Eastern Jin Dynasty) said: 'Where does the origin ultimately come from? Birth and death, existence and non-existence have no boundaries. A slight touch of the moving realm forms the momentum of this collapsing mountain.' As long as the internal 'one' does not...
生。則無諸有。欲塞煩惱之窟穴。截生死之根株。但能內觀一念無生。則空華三界。如風捲煙。幻影六塵。猶湯沃雪。廓然無際。唯一真心矣。進趣大乘方便經云。佛言。一實境界者。謂眾生心體。從本已來。不生不滅。乃至一切眾生心。一切二乘心。一切菩薩心。一切諸佛心。皆同不生不滅。真如相故。乃至盡於十方虛空。一切世界求心形狀。無一區分而可得者。但以眾生無明癡闇熏習因緣。現妄境界。令生念著。所謂此心不能自知。妄自謂有。起覺知想。計我我所。而實無有覺知之相。以此妄心畢竟無體。不可見故。若無覺知。能分別者。則無十方三世一切境界差別之相。以一切法。皆不能自有。恒依妄心分別故有。所謂一切境界。各各不自念為有。知此為自。知彼為他。是故一切法。不能自有。則無別異。唯依妄心。不了不知。內自無故。謂有前外所知境界。妄生種種法想。謂有謂無。謂好謂惡。謂是謂非。謂得謂失。乃至生於無量無邊法想。當如是知。一切諸法。皆從妄想生。依妄心為本。然此妄心。無自相故。亦依境界而有。所謂緣念覺知前境界故。說名為心。又此妄心與前境界。雖俱相依。起無前後。而此妄心。能為一切境界原主。所以者何。謂依妄心。不了法界一相故。說心有無明。依無明力因。故現
{ "translations": [ "現代漢語譯本", "生，則沒有各種『有』（bhava，存在）。想要堵塞煩惱的窟穴，斬斷生死的根株，只要能夠內觀一念無生，那麼空中的花朵般的三界，就如風捲殘煙；幻影般的六塵（ṣaḍviṣaya，色、聲、香、味、觸、法），猶如沸湯潑雪。廓然空寂而無邊際，唯有真心存在。《進趣大乘方便經》中說，佛說：『一實境界』，是指眾生的心體，從本來就是不生不滅的。乃至一切眾生的心，一切二乘（聲聞、緣覺）的心，一切菩薩的心，一切諸佛的心，都同樣是不生不滅的真如（tathatā）之相。乃至窮盡十方虛空，在一切世界尋求心的形狀，沒有一絲一毫的區分可以得到。只是因為眾生無明（avidyā）的愚癡黑暗熏習的因緣，顯現虛妄的境界，使眾生產生執念。這就是說此心不能自己知道，虛妄地認為自己存在，生起覺知之想，計較『我』（ātman）和『我所』（ātmīya），而實際上沒有覺知之相。因為這個虛妄的心畢竟沒有實體，不可見。如果沒有覺知，能夠分別，那麼就沒有十方三世一切境界差別的現象。因為一切法，都不能自己存在，總是依靠虛妄心的分別才存在。這就是說一切境界，各自不自己認為存在，知道這個是自己，知道那個是他者。所以一切法，不能自己存在，就沒有差別，唯獨依靠虛妄心，不了達，不知道，內心本來沒有，卻認為有外在所知的境界，虛妄地產生種種法的想法，認為有，認為無，認為好，認為壞，認為對，認為錯，認為得到，認為失去，乃至產生無量無邊的法想。應當這樣知道，一切諸法，都是從妄想產生，以妄心為根本。然而這個妄心，沒有自己的相，也依靠境界而存在。這就是說緣念覺知前面的境界，所以說名為心。又這個妄心與前面的境界，雖然互相依靠，生起沒有先後，而這個妄心，能為一切境界的根源。為什麼這樣說呢？因為依靠妄心，不了達法界一相的緣故，說心有無明。依靠無明的力量，作為原因，所以顯現 " ], "english_translations": [ "English version", "Birth is the absence of all 『beings』 (bhava). To block the caves of afflictions and sever the roots of birth and death, one only needs to internally contemplate the non-arising of a single thought. Then, the three realms, like flowers in the sky, will be like smoke scattered by the wind; the six dusts (ṣaḍviṣaya, forms, sounds, smells, tastes, textures, and mental objects) of illusion will be like snow melted by hot water. Vast and boundless, only the true mind remains. The Advancing Towards the Great Vehicle Expedient Scripture says, the Buddha said: 『The one true realm』 refers to the mind-essence of sentient beings, which from the beginning has been neither arising nor ceasing. Even the minds of all sentient beings, the minds of all Two Vehicles (Śrāvaka and Pratyekabuddha), the minds of all Bodhisattvas, and the minds of all Buddhas are all the same in their non-arising and non-ceasing true suchness (tathatā) aspect. Even if one were to exhaust the ten directions of empty space and seek the shape of the mind in all worlds, one could not find a single distinction. It is only because of the karmic conditions of sentient beings' ignorance (avidyā) and darkness that false realms appear, causing them to become attached. That is to say, this mind cannot know itself, falsely believing that it exists, giving rise to thoughts of awareness, calculating 『I』 (ātman) and 『mine』 (ātmīya), but in reality, there is no aspect of awareness. Because this false mind ultimately has no substance and cannot be seen. If there were no awareness, no ability to discriminate, then there would be no difference in the aspects of all realms in the ten directions and three times. Because all dharmas cannot exist on their own, they always depend on the discrimination of the false mind to exist. That is to say, all realms do not individually think of themselves as existing, knowing this as self and knowing that as other. Therefore, all dharmas cannot exist on their own, and there is no difference, only depending on the false mind, which does not understand and does not know, inwardly without self, yet believing that there are external objects of knowledge, falsely generating various thoughts of dharmas, believing in existence, believing in non-existence, believing in good, believing in bad, believing in right, believing in wrong, believing in gain, believing in loss, and even generating countless and boundless thoughts of dharmas. One should know in this way that all dharmas arise from delusion, based on the false mind. However, this false mind, having no self-nature, also depends on the realm to exist. That is to say, because of the awareness of the preceding realm, it is called mind. Furthermore, although this false mind and the preceding realm rely on each other, arising without precedence, this false mind can be the origin of all realms. Why is this so? Because relying on the false mind, one does not understand the one aspect of the Dharma Realm, it is said that the mind has ignorance. Relying on the power of ignorance as a cause, therefore appears" ] }
妄境界。亦依無明滅。故一切境界滅。非依一切境界自不了故。說境界有無明。亦非依境界故生於無明。以一切諸佛。於一切境界。不生無明故。又復不依境界滅故。無明心滅。以一切境界。從本已來。體性自滅。未曾有故。因如此義。是故但說一切諸法。依心為本。當知一切諸法。悉名為心。以義體不異。為心所攝故。又一切諸法。從心所起。與心作相。和合而有。共生共滅。同無有住。以一切境界。但隨心所緣。唸唸相續故。而得住持。暫時而有。如上廣引佛言。委曲周細。只為成後學之信。明我自心。寶藏論云。古鏡照精。其精自形。古教照心。其心自明。當知一心遍一切心。無塵可異。一切性含一性。有法皆同。無形而廓徹虛空。誰分彼此。搜跡而任窮法界。莫得纖毫。何故眾生界中。即今顯現。斯則皆因妄念積集熏成。如鏡上之塵。似遮光影。若空中之霧。暫混清虛。但有一法現前。皆是自心分別。設當一念才起。盡因幻境牽生。起滅同時。更無前後。若知能所無體。頓悟人空法空。忽了物我無依。始信境寂心寂。又乃心生非是因彼。境未曾生。心滅亦不因他。境未曾滅。當知境因心起。還逐心亡。但心生非境生。心滅非境滅。似魚母念魚子。如蜂王攝眾蜂。若魚母不念。則魚子亡。蜂王不攝。而眾蜂散。
是以有心緣想。萬境縱然。無念憶持。纖塵不現。終無心外法。能與心為緣。但是自心生。還與心為相。是以楞伽經云。不覺自心所現分劑。不覺內識轉變外現為色。但是自心所現。不通達如此分劑。名惡見論。以不知心現。起差別見故云分劑。是知若不于宗鏡正義之中。所有知解。皆是邪道宗黨。設形言說。悉墮惡見論議。此宗鏡法義。可以憑準。正理無差。可以依行。現前得力。萬邪莫回。其致。千聖不改其儀。遂能洗惑塵。消滯慮。湛幽抱。豁神襟。獨妙絕倫。故無等等。
問。若言有真有妄。是法相宗。若言無真無妄。是破相宗。今論法性宗。云何立真立妄。又說非真非妄。
答。今宗鏡所論。非是法相立有。亦非破相歸空。但約性宗圓教。以明正理。即以真如不變。不礙隨緣。是其圓義。若法相宗。一向說有真有妄。若破相宗。一向說非真非妄。此二門各著一邊。俱可思議。今此圓宗。前空有二門俱存。又不違礙。此乃不可思議。若定說有無二門。皆可思議。今以不染而染。則不變隨緣。染而不染。則隨緣不變。實不可以有無思。亦不可為真妄惑。斯乃不思議之宗趣。非情識之所知。今假設文義對治。只為破其邪執。若情虛則智絕。病差則藥消。能窮始末之由。方洞圓常之旨。故復禮法師問天
【現代漢語翻譯】 現代漢語譯本：因此，如果心中有所緣想，即使面對萬千境界，也能做到無念憶持，纖塵不染。終究沒有心外之法，能夠與心作為因緣。一切都是自心所生，還與自心互為表裡。所以《楞伽經》（Laṅkāvatāra Sūtra，佛教經典）中說：『不覺知是自心所現的種種差別，不覺知是內在意識轉變而外在顯現為色相。』一切都是自心所現，不能通達這種種差別，就叫做惡見論。因為不知是心所現，而生起種種差別之見，所以說是『分劑』。由此可知，如果不依據《宗鏡錄》的正義，所有的知解都是邪道的同黨，即使說出什麼言論，都逃脫不了惡見論議。這《宗鏡錄》的法義，可以作為憑據，正理沒有絲毫差錯，可以依此修行，當下就能得到力量，任何邪說都無法動搖它。它的精妙之處，即使千聖也無法改變它的儀則，最終能夠洗去迷惑的塵埃，消除滯礙的思慮，使幽深的心懷澄澈，開闊神明的胸襟，獨一無二，所以是無與倫比的。 問：如果說有真有妄，那是法相宗（Dharmalakṣaṇa，佛教宗派名）；如果說無真無妄，那是破相宗。現在討論法性宗（Dharmatā，佛教宗派名），如何建立真和妄，又說非真非妄呢？ 答：現在《宗鏡錄》所論述的，不是法相宗那樣建立『有』，也不是破相宗那樣歸於『空』，只是依據法性宗的圓滿教義，來闡明正理。即以真如（Tathātā，佛教術語，指事物本來的真實面目）的不變，不妨礙隨順因緣，這就是圓滿的意義。如果法相宗，一味地說有真有妄；如果破相宗，一味地說非真非妄。這兩門各執一邊，都可以用思議來理解。現在這個圓宗，空和有兩門都存在，又不互相違背，這才是不可思議的。如果一定說有或無，這兩門都可以用思議來理解。現在用不染而染，就是不變隨緣；染而不染，就是隨緣不變。實在不可以有無來思量，也不可以真妄來迷惑。這才是不可思議的宗趣，不是情識所能瞭解的。現在假設用文義來對治，只是爲了破除那些邪執。如果情識虛妄，那麼智慧就會斷絕；病好了，藥也就該消失。能夠窮究事物始末的由來，才能洞徹圓滿常住的宗旨。所以復禮法師問天。
【English Translation】 English version: Therefore, if there is a mental connection and contemplation, even when facing myriad realms, one can achieve non-attachment and maintain mindfulness without a single speck of dust appearing. Ultimately, there is no dharma outside the mind that can serve as a condition for the mind. Everything arises from one's own mind and interacts with the mind as both cause and effect. Thus, the Laṅkāvatāra Sūtra (a Buddhist scripture) says: 'Not realizing the distinctions manifested by one's own mind, not realizing that the inner consciousness transforms and outwardly manifests as form.' Everything is manifested by one's own mind. Not understanding these distinctions is called a theory of evil views. Because one does not know that it is the mind that manifests, one gives rise to differentiated views, hence the term 'distinctions.' From this, it is known that if one does not rely on the correct meaning of the Zong Jing Lu (a Buddhist text), all understanding is an accomplice of heretical paths. Even if one utters words, one inevitably falls into the arguments of evil views. The Dharma meaning of this Zong Jing Lu can be relied upon as a standard. The correct principle has no error and can be followed in practice, immediately gaining strength, and no heresy can turn it back. Its essence is such that even a thousand sages cannot change its principles, ultimately able to wash away the dust of delusion, eliminate stagnant thoughts, purify the profound heart, and broaden the enlightened mind, uniquely unparalleled, therefore incomparable. Question: If you say there is truth and falsehood, that is the Dharmalakṣaṇa (Buddhist school name). If you say there is no truth and no falsehood, that is the school of breaking appearances. Now discussing the Dharmatā (Buddhist school name), how do you establish truth and falsehood, and also say neither truth nor falsehood? Answer: What the Zong Jing Lu discusses is not establishing 'existence' like the Dharmalakṣaṇa school, nor returning to 'emptiness' like the school of breaking appearances, but elucidating the correct principle based on the perfect teachings of the Dharmatā school. That is, the unchanging nature of Tathātā (Buddhist term, referring to the true nature of things) does not hinder its adaptation to conditions, which is the meaning of perfection. If the Dharmalakṣaṇa school insists on saying there is truth and falsehood, and if the school of breaking appearances insists on saying there is neither truth nor falsehood, these two schools each cling to one side and can both be understood through thought. Now, this perfect school, both emptiness and existence exist, and they do not contradict each other, which is inconceivable. If you insist on saying existence or non-existence, these two can be understood through thought. Now, using non-attachment while being attached is the unchanging adapting to conditions; being attached without being attached is adapting to conditions without changing. It is truly impossible to think about it in terms of existence or non-existence, nor can it be confused by truth or falsehood. This is the inconceivable essence of the school, not something that can be known by emotional consciousness. Now, we hypothetically use textual meaning to counteract, only to break those heretical attachments. If emotional consciousness is false, then wisdom will be cut off; when the illness is cured, the medicine should disappear. Being able to exhaustively investigate the origin of things from beginning to end, one can thoroughly understand the purpose of perfect permanence. Therefore, Dharma Master Fu Li asked Tian.
下學士真妄偈云。真法性本凈。妄念何由起。從真有妄生。此妄安可止。無初即無末。有終應有始。無始而無終。長懷懵茲理。愿為開玄妙。析之出生死。澄觀和尚答云。迷真妄念生。悟真妄則止。能迷非所迷。安得全相似。從來未曾悟。故說妄無始。知妄本自真。方是恒常理。分別心未亡。何由出生死。宗密禪師釋云。大乘經教。統唯三宗。一法相宗。二破相宗。三法性宗。今此問。是法性宗中。嚙鏃關節。不問二宗。若法相宗。所說一切。有漏妄法。無漏凈法。無始時來。各有種子。在阿賴耶識中。遇緣熏習。即各從自性起。都不關真如。誰言從真生妄也。彼說真如。一向無為寂滅。無起無止。不可難他。從真有妄生也。若破相宗一向說凡聖。染凈。一切皆空。本無所有。設見一法過涅槃者。亦如幻夢。彼且本不立真。何況于妄。故不難云從。真有妄也。唯疑法性宗。以此宗經論。言依真起妄者。如雲法身流轉五道。如來藏受苦樂等。言悟妄即真者。如雲初發心時。即成阿耨菩提。知妄本自真。見佛即清凈等。又言凡聖混融者。如雲一切眾生。本來成正覺。般涅槃。毗盧遮那身中。具足六道眾生等。真妄相即。雖說煩惱菩提。無有始終。又說煩惱終盡。方名妙覺。華嚴起信等經論。首末之文。義宗有礙。自語相違
【現代漢語翻譯】 現代漢語譯本： 下學士的《真妄偈》說：『真如法性本來清凈，虛妄的念頭從何而起？如果說從真如產生了妄念，那麼這妄念又如何才能止息？沒有開始也就沒有終結，有終結就應該有開始。沒有開始也沒有終結，長久以來都迷惑于這個道理。希望能夠開示玄妙之處，剖析出生死輪迴。』 澄觀和尚回答說：『迷惑于真如，虛妄的念頭就產生；領悟真如，虛妄的念頭就止息。能夠迷惑的不是被迷惑的，怎麼能說完全相似呢？從來沒有領悟，所以才說妄念沒有開始。知道妄念的根本就是真如，這才是恒常的道理。分別心沒有消失，又怎麼能脫離生死輪迴？』 宗密禪師解釋說：『大乘經教，總括起來只有三宗：一是法相宗，二是破相宗，三是法性宗。現在這個問題，是法性宗中的關鍵之處，不涉及其他兩宗。如果是法相宗，所說的一切有漏的虛妄法，無漏的清凈法，從無始以來，各有種子存在於阿賴耶識（Ālaya-vijñāna，藏識）中，遇到因緣熏習，就各自從自性生起，完全不關真如（Tathātā，如如、真如）。誰說從真如產生妄念呢？他們說真如一向無為寂滅，沒有生起也沒有止息，不可反駁他們從真如產生妄念的說法。如果是破相宗，一向說凡夫和聖人，染污和清凈，一切皆空，本來什麼都沒有。假設見到一種法超過涅槃（Nirvāṇa，寂滅），也如同幻夢。他們本來就不建立真如，更何況虛妄？所以不能反駁他們說從真如產生妄念。只有法性宗令人疑惑，因為這個宗的經論說依真如而起妄念，例如說『法身流轉五道』，『如來藏（Tathāgatagarbha，如來藏）感受苦樂』等等。又說領悟妄念就是真如，例如說『初發心時，就成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）』，『知道妄念的根本就是真如，見到佛就是清凈』等等。又說凡夫和聖人混同融合，例如說『一切眾生，本來成就正覺，般涅槃（Parinirvana，入滅），毗盧遮那（Vairocana，光明遍照）身中，具足六道眾生』等等。真如和妄念相互即是，雖然說煩惱和菩提沒有始終，又說煩惱終盡，才名為妙覺。《華嚴經》、《起信論》等經論，首尾的文句，義理和宗旨有所妨礙，自相矛盾。』
【English Translation】 English version: The Scholar Xia's Verse on Truth and Falsehood says: 'The true Dharma-nature is originally pure. From where do deluded thoughts arise? If falsehood arises from truth, how can this falsehood be stopped? Without a beginning, there is no end; with an end, there should be a beginning. Without beginning and without end, I have long been confused by this principle. I wish to have the profound mysteries revealed, and to be analyzed to escape birth and death.' The Venerable Chengguan replied: 'Deluded thoughts arise from being deluded about the truth; when the truth is realized, deluded thoughts cease. That which can be deluded is not that which is being deluded; how can they be said to be completely similar? Having never realized it, it is said that delusion has no beginning. Knowing that the root of delusion is inherently truth, this is the constant principle. If the discriminating mind has not vanished, how can one escape the cycle of birth and death?' Chan Master Zongmi explained: 'The Mahayana scriptures and teachings are generally divided into three schools: first, the Dharmalakshana School (Faxiang Zong); second, the Nirakara School (Poxiang Zong); and third, the Dharmata School (Faxing Zong). This question pertains to the crucial point within the Dharmata School and does not concern the other two schools. If it were the Dharmalakshana School, all the defiled, false dharmas and the undefiled, pure dharmas that they speak of have seeds in the Alaya-vijñāna (Ālaya-vijñāna, store consciousness) from beginningless time. When encountering conditions and being perfumed, they each arise from their own nature, having nothing to do with the Tathātā (Tathātā, Suchness, True Thusness). Who says that falsehood arises from truth? They say that the Tathātā is always inactive and quiescent, without arising or ceasing, and it is impossible to refute their claim that falsehood arises from truth. If it were the Nirakara School, they always say that all phenomena, whether mundane or supramundane, defiled or pure, are empty and fundamentally nonexistent. Even if one were to see a dharma surpassing Nirvana (Nirvāṇa, extinction), it would be like a dream. They fundamentally do not establish truth, let alone falsehood. Therefore, one cannot refute their claim that falsehood arises from truth. Only the Dharmata School is perplexing, because the sutras and treatises of this school say that falsehood arises based on truth, such as 'The Dharmakaya (Dharmakāya, Dharma body) transmigrates through the five paths,' and 'The Tathāgatagarbha (Tathāgatagarbha, womb of the Tathagata) experiences suffering and joy,' etc. They also say that realizing falsehood is truth, such as 'At the moment of first generating the aspiration for enlightenment, one attains Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment),' and 'Knowing that the root of delusion is inherently truth, seeing the Buddha is purity,' etc. They also say that mundane and supramundane beings are mixed and integrated, such as 'All sentient beings are originally enlightened, enter Parinirvana (Parinirvana, complete extinction), and the body of Vairocana (Vairocana, the Illuminator) contains sentient beings of the six realms,' etc. Truth and falsehood are mutually identical. Although it is said that afflictions and Bodhi (enlightenment) have no beginning or end, it is also said that afflictions must be completely extinguished before one can be called Wonderful Enlightenment. The beginning and ending passages of the Avatamsaka Sutra (Huayan Jing), the Awakening of Faith, and other sutras and treatises have inconsistencies in their meaning and doctrine, and contradict themselves.'
。擬欲揀之。不可取一舍一。欲合之。又難會。俱用之。又相違。試問天下學士。有達者即知真入道。若諸師所答悉迷問意。皆約泯相歸理而說。都不識他所問。從真起妄之由。修妄證真之理。然迷真起妄。蓋有因由。息妄歸真。非無所以。復禮法師。豈不知真妄俱寂。理事皆如。如寂之中。何有問答。然有二門。義理易辯。即無違妨。一者。一向說有妄可斷。有真可證。二者。一向說非真非妄。無凡無聖。此二門。皆可思議。故勝鬘經云。眾生自性清凈心。無煩惱所染。不染而染。染而不染。皆云難可了知。復禮正問此義。諸師所答但說無垢染耳。唯觀和尚所答。約真如不變。不礙隨緣。方為契當。今宗密試答曰。本凈本不覺。由斯妄念起。知真妄即空。知空妄即止。止處名有終。迷時號無始。因緣如幻夢。何終復何始。此是眾生原。窮之出生死。又人多謂真能生妄。故疑妄不窮盡。為決此理。重答前偈。不是真生妄。妄迷真而起。知妄本自真。知真妄即止。妄止似終末。悟來似初始。迷悟性皆空。性空無終始。生死由此迷。達此出生死。又約始終。有四句分別。一。有始無終。即是始覺。二有終無始。即是無明。三無終無始。謂實際。四有始有終。是一期生死。又釋云。無始而有終。長懷懵斯理者。即法相事。而
【現代漢語翻譯】 現代漢語譯本 想要選擇它，卻不能取一舍一；想要融合它，又難以會合；全部採用它，又相互違背。試問天下的學士，有通達的人就能真正入道。如果各位法師的回答都迷惑了問題的本意，都只是圍繞泯滅現象迴歸本體來談論，完全不瞭解我所問的，從真如生起妄念的緣由，以及修除妄念證悟真如的道理。然而，迷惑真如而生起妄念，必定有其原因；止息妄念而回歸真如，並非沒有憑藉。復禮法師難道不知道真妄俱寂，事理皆如嗎？在如如寂靜之中，哪裡會有問答？然而有二門，義理容易分辨，就沒有違背妨礙。一是，一向說有妄可斷，有真可證；二是，一向說非真非妄，無凡無聖。這二門，都可以思考議論。所以《勝鬘經》(Śrīmālādevī Siṃhanāda Sūtra)說：『眾生自性清凈心，無煩惱所染。不染而染，染而不染，都說難以了知。』復禮法師正是問的這個意思。各位法師的回答只是說沒有垢染罷了。只有觀和尚的回答，圍繞真如不變，不妨礙隨緣，才算契合。現在宗密(Zongmi)試著回答說：『本來清凈本來不覺悟，因此妄念生起。知道真妄即是空，知道空性妄念就停止。停止之處名為有終結，迷惑之時號稱無起始。因緣就像幻夢，哪裡有終結又哪裡有起始？這就是眾生的本源，窮究它就能出生死。』 又有人多認為真如能夠生出妄念，所以懷疑妄念不會窮盡。爲了解決這個道理，再次回答前面的偈頌：『不是真如生妄念，是妄念迷惑了真如而生起。知道妄念本來就是真如，知道真如妄念就停止。妄念停止好像是終末，覺悟到來好像是初始。迷惑和覺悟的體性都是空，體性空寂沒有終始。生死由此而迷惑，通達此理就出生死。』 又圍繞始終，有四句分別：一、有始無終，就是始覺(śūnyatā)；二、有終無始，就是無明(avidyā)；三、無終無始，謂實際(tathatā)；四、有始有終，是一期生死。 又解釋說：『無始而有終，長久懷抱懵懂這個道理的人』，就是法相(dharma-lakṣaṇa)的事。
【English Translation】 English version If one intends to select it, one cannot take one and discard the other. If one intends to combine them, it is difficult to unite them. If one uses them all, they contradict each other. I ask the scholars of the world, if there is one who understands, he will truly enter the path. If the answers of all the teachers are confused about the meaning of the question, and they all talk about returning to the principle by obliterating the phenomena, they do not understand what I am asking, the reason for the arising of delusion from Suchness (tathatā), and the principle of cultivating delusion to realize Suchness. However, there must be a reason for being deluded about Suchness and arising delusion; there is a basis for ceasing delusion and returning to Suchness. Does Dharma Master Fuli not know that both truth and delusion are quiescent, and both principle and phenomena are as they are? In such quiescence, where would there be questions and answers? However, there are two doors, and the principles are easy to distinguish, so there is no contradiction or hindrance. First, one always says that there is delusion to be cut off and truth to be realized; second, one always says that there is neither truth nor delusion, neither ordinary nor holy. These two doors can both be thought about and discussed. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says: 'The self-nature of sentient beings is a pure mind, unpolluted by afflictions. Not polluted yet polluted, polluted yet not polluted, all say it is difficult to understand.' Dharma Master Fuli is precisely asking about this meaning. The answers of all the teachers only say that there is no defilement. Only the answer of the Venerable Guan, revolving around the unchanging Suchness, does not hinder dependent origination, and is considered appropriate. Now, Zongmi is trying to answer: 'Originally pure, originally not enlightened, therefore delusional thoughts arise. Knowing that truth and delusion are empty, knowing that emptiness stops delusion. The place of stopping is called having an end, the time of delusion is called having no beginning. Conditions are like illusory dreams, where is the end and where is the beginning? This is the origin of sentient beings, exhausting it leads to birth and death.' Moreover, many people think that Suchness can give rise to delusion, so they doubt that delusion will not be exhausted. In order to resolve this principle, I repeat the previous verse: 'It is not Suchness that gives rise to delusion, but delusion that deludes Suchness and arises. Knowing that delusion is originally Suchness, knowing that Suchness stops delusion. The cessation of delusion seems like the end, the arrival of enlightenment seems like the beginning. The nature of delusion and enlightenment is empty, and emptiness has no beginning or end. Birth and death are confused by this, and understanding this leads to birth and death.' Furthermore, revolving around beginning and end, there are four sentences to distinguish: First, having a beginning but no end, which is initial enlightenment (śūnyatā); second, having an end but no beginning, which is ignorance (avidyā); third, having no end and no beginning, referring to actuality (tathatā); fourth, having a beginning and an end, which is a lifetime of birth and death. It is also explained: 'Those who have no beginning but have an end, and who have long embraced the ignorance of this principle', are the affairs of dharma-lakṣaṇa.
例難之。今云。有妄即真。則同無終始。若分別說。應有四句。真理則無終無始。妄念則無始有終。真智則無終有始。𧢍起妄念。有終有始。若約圓融。同無終始。既無終始。亦復無有無終無始。唯亡言絕想。可會斯玄。詳上答意。深合圓宗。于隨緣門。初即迷真起妄。后乃悟妄即真。于迷悟中。似分終始。約不變門。妄自本空。誰論前後。真俗無性。凡聖但名。譬如迷繩作蛇。疑杌為鬼。真諦非有。世諦非無。二諦相成。不墮邪見。是以俗諦不得不有。有常自空。真諦不得不空。空恒徹有。今時學者。多迷空有二門。盡成偏見。唯尚一切不立。拂跡歸空。于相違差別義中。全無智眼。既不辯惑。何以釋疑。故云涅槃心易曉。差別智難明。若能空有門中。雙遮雙照。真俗諦內。不即不離。方可弘法為人。紹隆覺位。
問。法相法性二宗。如何辯別。
答。法相多說事相。法性唯談理性。如法相宗。離第八識。無眼等諸識。若法性宗。離如來藏。無有八識。若真如不守自性。變識之時。此八識。即是真性上隨緣之義。或分宗辯相。事則兩分。若性相相成。理歸一義。以不變隨緣。隨緣不變故。如全波之水。全水之波。動靜似分濕性無異。清涼記引密嚴經偈云。如來清凈藏。世間阿賴耶。如金與指镮。展轉無
【現代漢語翻譯】 現代漢語譯本： 難陀問道：現在說，有妄念即是真如，那就等同於沒有終始。如果分別來說，應該有四句：真理則無終無始；妄念則無始有終；真智則無終有始；最初生起的妄念，有終有始。如果從圓融的角度來說，都等同於沒有終始。既然沒有終始，也就沒有所謂的無終無始。只有忘卻言語，斷絕思慮，才能領會這種玄妙。詳細分析上面的回答，深刻契合圓融宗的義理。在隨緣門中，最初是迷失真如而生起妄念，後來是領悟妄念即是真如。在迷悟之中，似乎有終始的分別。從不變門的角度來說，妄念本來就是空，誰還會討論先後呢？真諦和俗諦都沒有自性，凡夫和聖人只是名稱而已。譬如迷於繩子而看成是蛇，懷疑木樁是鬼。真諦並非實有，世諦並非實無。二諦互相成就，就不會墮入邪見。因此，俗諦不得不有，有而常自空；真諦不得不空，空而恒常徹有。現在的學者，大多迷惑于空和有這兩個方面，最終都成了偏見。只崇尚一切都不設立，拂去一切痕跡而歸於空，對於相違背和差別的義理，完全沒有智慧的眼光。既然不能辨別迷惑，又怎麼能解釋疑問呢？所以說，涅槃（Nirvana，寂滅）的心容易理解，差別智難以明白。如果能在空有二門中，同時遮止和觀照，在真俗二諦內，不即不離，才可以弘揚佛法，為人說法，繼承和發揚覺悟的地位。
問：法相宗（Dharmalakshana，又稱唯識宗）和法性宗（Dharmata，又稱空宗）這二宗，應該如何辨別？
答：法相宗大多說的是事相，法性宗只談理性。比如法相宗認為，離開第八識（Alaya-vijnana，阿賴耶識），就沒有眼識等諸識。如果法性宗認為，離開如來藏（Tathagatagarbha，一切眾生皆有之佛性），就沒有八識。如果真如（Tathata，事物的本然狀態）不守自性，變現諸識的時候，這八識就是真性上隨緣的義理。如果分宗辯論事相，事情就會分成兩部分。如果性相互相成就，道理就歸於一個義理。因為不變而隨緣，隨緣而不變。如同整個波浪的水，整個水就是波浪，動和靜似乎有分別，但濕性沒有差異。清涼澄觀的《華嚴疏鈔》引用《密嚴經》的偈頌說：『如來清凈藏，世間阿賴耶，如金與指镮，展轉無異。』
【English Translation】 English version: Nan Tu asked: 'Now it is said that delusion is identical to Suchness, which is the same as having no beginning or end. If we speak separately, there should be four statements: Truth has no beginning and no end; delusion has a beginning but no end; true wisdom has no end but a beginning; and the initial arising of delusion has both a beginning and an end. If we speak from the perspective of perfect fusion, all are the same as having no beginning or end. Since there is no beginning or end, there is also no such thing as having no end or beginning. Only by forgetting words and cutting off thoughts can one comprehend this mystery. Analyzing the above answer in detail, it deeply accords with the principles of the Perfect Fusion School. In the aspect of conditioned arising, initially, one is deluded by truth and gives rise to delusion; later, one realizes that delusion is identical to truth. In delusion and enlightenment, there seems to be a distinction between beginning and end. From the perspective of the unchanging aspect, delusion is originally empty; who would discuss before and after? Truth and convention have no self-nature; ordinary beings and sages are merely names. It is like mistaking a rope for a snake or suspecting a stump to be a ghost. Ultimate truth is not existent, and conventional truth is not non-existent. The two truths complement each other, and one will not fall into wrong views. Therefore, conventional truth must exist, existing but always empty; ultimate truth must be empty, empty but constantly pervading existence. Contemporary scholars are mostly confused about the two aspects of emptiness and existence, ultimately becoming biased. They only advocate that nothing should be established, sweeping away all traces and returning to emptiness, completely lacking the eye of wisdom regarding contradictory and differential meanings. Since they cannot distinguish delusion, how can they resolve doubts? Therefore, it is said that the mind of Nirvana (Nirvana, extinction) is easy to understand, but the wisdom of differentiation is difficult to comprehend. If one can simultaneously negate and illuminate in the two aspects of emptiness and existence, and be neither identical nor separate within the two truths of ultimate and conventional, then one can propagate the Dharma, speak for others, and inherit and develop the position of enlightenment.'
Question: 'How should we distinguish between the Dharmalakshana (Dharmalakshana, also known as the Consciousness-Only School) and Dharmata (Dharmata, also known as the Emptiness School) schools?'
Answer: 'The Dharmalakshana School mostly speaks of phenomena, while the Dharmata School only discusses principle. For example, the Dharmalakshana School believes that without the eighth consciousness (Alaya-vijnana, storehouse consciousness), there would be no consciousnesses such as eye-consciousness. The Dharmata School believes that without the Tathagatagarbha (Tathagatagarbha, the Buddha-nature inherent in all beings), there would be no eight consciousnesses. If Suchness (Tathata, the true nature of things) does not maintain its self-nature and manifests the various consciousnesses, then these eight consciousnesses are the meaning of conditioned arising on the true nature. If we discuss phenomena by dividing schools, matters will be divided into two parts. If nature and phenomena complement each other, the principle will return to one meaning. Because it is unchanging yet conditioned arising, and conditioned arising yet unchanging. It is like the water of the entire wave, and the entire water is the wave; movement and stillness seem to be distinct, but the wet nature is no different. The Qingliang Commentary quotes a verse from the Sandhinirmocana Sutra: 'The pure treasury of the Tathagata, the Alaya of the world, is like gold and finger rings, transforming without difference.'
差別。即賴耶體。是如來藏。與妄染合。名阿賴耶。更無別體。又金色如指镮金體即金。然此上異。總有四句。一以本成末。本隱末存。此即存隱不異。故云以妄無體。攬真而起。則真無不隱。唯妄現也。二攝末歸本。末盡本顯。此即顯滅明不異故。故云以真體實。妄無不盡。唯真現也。三攝本從末末存。攝末歸本本顯。此則兩法俱存。但真妄有異。即有真有妄。明不異故。故云是即無體之妄。不異體實之真。故云無有異也。四攝本從末本隱。是不無義。攝末歸本末盡。是不有義。此則不有不無明不異。亦是末後二句。又非異故非邊。不一故非中。非中非邊。是無寄法界。妙智所證。湛然常住。無所寄也。又非一即非異故。恒居邊而即中等。又非一即生死。非異即涅槃。非一即非異故。恒住生死。即處涅槃等。亦可眾生迷故。成阿賴耶。如來悟故。成如來藏。如金隨工匠緣成時。展作指镮。如指镮隨爐火緣壞時。卻復為金。成壞展轉。但是一金。更無差別。如來藏心。亦復如是。但隨染緣之時。迷作阿賴耶。隨凈緣之時。悟成如來藏。本末展轉。唯是一心。畢竟無別。如無生義云。眾生身中有涅槃。即是末中含有本。眾生是涅槃家用。即是本中含有末。貪慾即是道。即是末中含有本。貪慾即是道家用。即是本中含有末
【現代漢語翻譯】 現代漢語譯本： 差別在於，阿賴耶識的本體就是如來藏，它與虛妄染污結合時，便稱為阿賴耶識，除此之外，沒有其他的本體。又如金色的指環，其本體就是黃金。然而，這二者之間存在差異，總共有四種情況： 第一種是以本體成為末端現象，本體隱沒而末端現象存在。這表示存在與隱沒並非不同，所以說虛妄沒有自體，依附於真如而生起，那麼真如就沒有不隱沒的，只有虛妄顯現。 第二種是攝末端現象歸於本體，末端現象消失而本體顯現。這表示顯現與滅除並非不同，所以說真如本體真實，虛妄沒有不消失的，只有真如顯現。 第三種是攝本體隨順末端現象，末端現象存在；攝末端現象歸於本體，本體顯現。這表示兩種法都存在，但真妄有所不同，即有真也有妄，顯現與不顯現並非不同，所以說這是沒有自體的虛妄，與本體真實的真如沒有不同，所以說沒有差異。 第四種是攝本體隨順末端現象，本體隱沒，這並非沒有意義；攝末端現象歸於本體，末端現象消失，這並非存在意義。這表示非有非無，顯現與不顯現並非不同，這也是最後兩句的意思。又因為非異所以非邊，不一所以非中，非中非邊，是無所寄託的法界，是妙智所證悟的，湛然常住，無所寄託。 又因為非一即非異，所以恒常處於邊而即是中等等。又非一即生死，非異即涅槃。非一即非異，所以恒常安住于生死，即處於涅槃等等。也可以說眾生迷惑時，成就阿賴耶識；如來覺悟時，成就如來藏。如同黃金隨工匠的因緣，在製造時，展開成為指環；如同指環隨爐火的因緣，在毀壞時，又恢復爲黃金。成就與毀壞相互轉化，但始終是同一黃金，沒有差別。如來藏心也是如此，只是隨順染污的因緣時，迷惑而成為阿賴耶識；隨順清凈的因緣時，覺悟而成為如來藏。本體與末端相互轉化，始終是一心，畢竟沒有差別。如同《無生義》所說：『眾生身中有涅槃』，即是末端中含有本體；『眾生是涅槃的家』，即是本體中含有末端。『貪慾即是道』，即是末端中含有本體；『貪慾即是道用』，即是本體中含有末端。
【English Translation】 English version: The difference lies in the ālaya-vijñāna (storehouse consciousness). Its essence is the Tathāgatagarbha (Buddha-nature). When it combines with delusion and defilement, it is called ālaya-vijñāna. There is no other separate entity. Furthermore, like a golden ring, its essence is gold. However, there are differences between the two, totaling four situations: First, the origin becomes the end, the origin is hidden while the end exists. This indicates that existence and concealment are not different. Therefore, it is said that delusion has no self-nature, arising by clinging to the true nature. Then the true nature is completely hidden, and only delusion appears. Second, the end is gathered back to the origin, the end disappears while the origin appears. This indicates that appearance and extinction are not different. Therefore, it is said that the true nature is real, and delusion completely disappears, with only the true nature appearing. Third, the origin follows the end, and the end exists; the end is gathered back to the origin, and the origin appears. This indicates that both dharmas exist, but truth and delusion are different, i.e., there is truth and there is delusion. Appearance and non-appearance are not different. Therefore, it is said that this is delusion without self-nature, not different from the true nature with substance. Therefore, it is said that there is no difference. Fourth, the origin follows the end, and the origin is hidden, which is not without meaning; the end is gathered back to the origin, and the end disappears, which is not with existence meaning. This indicates that neither existence nor non-existence, appearance and non-appearance are not different. This is also the meaning of the last two sentences. Furthermore, because it is not different, it is not the extreme; because it is not one, it is not the middle. Neither the middle nor the extreme is the unattached dharmadhātu (realm of reality), which is realized by wondrous wisdom, serene and constant, without any attachment. Moreover, because it is not one, it is not different, so it constantly dwells on the edge and is the middle, and so on. Also, not one is saṃsāra (birth and death), not different is nirvāṇa (liberation). Not one is not different, so it constantly dwells in saṃsāra, which is in nirvāṇa, and so on. It can also be said that when sentient beings are deluded, they achieve ālaya-vijñāna; when Tathāgatas (Buddhas) are enlightened, they achieve the Tathāgatagarbha. Like gold following the conditions of a craftsman, when it is made, it is unfolded into a ring; like a ring following the conditions of furnace fire, when it is destroyed, it returns to gold. Achievement and destruction transform each other, but it is always the same gold, without difference. The Tathāgatagarbha-citta (Buddha-nature mind) is also like this, only when following the conditions of defilement, it is deluded and becomes ālaya-vijñāna; when following the conditions of purity, it is enlightened and becomes the Tathāgatagarbha. The origin and the end transform each other, but it is always one mind, without any difference. As the meaning of no-birth says: 『There is nirvāṇa in the body of sentient beings,』 which means that the end contains the origin; 『Sentient beings are the home of nirvāṇa,』 which means that the origin contains the end. 『Greed is the path,』 which means that the end contains the origin; 『Greed is the use of the path,』 which means that the origin contains the end.
。故經言。一切凡夫。常在於定。
問言。常在何定。
答言。以不壞法性三昧故。此是末中含有本。法性中含有眾生。即是本中含有末。大品經言。不可離有為說無為。不離無為說有為。又末即是本。本即是末。義。如波即是水。水即是波。如經言。生死是涅槃。無滅無生故。又楞伽經云。真識現識。如泥團微塵等。乃至大慧。若泥團微塵異者。非彼所成。而實彼成。是故不異。若不異者。泥團微塵。應無差別。如是轉識藏識真相。若異者。藏識非因。若不異者。轉識滅。藏識亦應滅。而自真相實不滅。是故非自真相滅。但業相滅耳。此中真相。是如來藏。轉識。是七轉識。藏識。是賴耶。又云。諸識有三種相。謂轉相．業相．真相。此三種相。通於八識。謂起心名轉。八俱起故。皆有生滅。故名轉相。動則是業。如三細中。初業相故。八識皆動。盡名業相。八之真性。盡名真相。故經云。略說有三種識。廣說有八種相。何等為三。謂真識．現識．分別事識。約不與妄合。如來藏心。以為真識。現即第八。經云。譬如明鏡。持眾色像。現識處現。亦復如是。餘七皆名分別事識。經云。若異者。藏識非因者。謂三。若異藏識。則應不用真相及轉識為因。既以轉識熏故。真識隨緣而成藏識。則知不異。非以
【現代漢語翻譯】 現代漢語譯本 所以經書上說，一切凡夫，常常處於禪定之中。
有人問，常在何種禪定之中？
回答說，因為不壞法性三昧的緣故。這是末端中含有根本，法性中含有眾生，也就是根本中含有末端。《大品經》上說，不可以離開有為法來說無為法，也不可以離開無為法來說有為法。而且末端就是根本，根本就是末端，這個道理就像波浪就是水，水就是波浪。如經上所說，生死就是涅槃（Nirvana，佛教術語，指解脫），因為沒有滅亡也沒有產生。
又《楞伽經》（Laṅkāvatāra Sūtra）上說，真識、現識，就像泥團和微塵等。乃至大慧（Mahāmati，菩薩名），如果泥團和微塵是不同的，就不是由它們所構成。但實際上是由它們構成，所以不是不同的。如果不是不同的，泥團和微塵，應該沒有差別。就像這樣，轉識、藏識（Ālaya-vijñāna，佛教術語，指第八識）的真相。如果是不同的，藏識就不是原因。如果不是不同的，轉識滅亡，藏識也應該滅亡。但是自真相實際上不滅亡，所以不是自真相滅亡，只是業相滅亡罷了。這裡說的真相，就是如來藏（Tathāgatagarbha，佛教術語，指一切眾生皆具有的佛性）。轉識，是七轉識。藏識，是阿賴耶識（Ālaya）。
經上又說，諸識有三種相，叫做轉相、業相、真相。這三種相，通於八識。所謂起心動念叫做轉，因為八識一起生起，都有生滅，所以叫做轉相。動就是業，就像三細相中的初業相一樣，八識都動，窮盡叫做業相。八識的真性，窮盡叫做真相。所以經上說，簡略地說有三種識，詳細地說有八種相。哪三種呢？叫做真識、現識、分別事識。從不與虛妄結合的角度來說，以如來藏心，作為真識。現就是第八識。經上說，譬如明鏡，持著各種色像，現識顯現，也是這樣。其餘七識都叫做分別事識。經上說，如果（轉識和藏識）是不同的，藏識就不是原因，意思是說，如果（轉識和藏識）是不同的，就應該不用真相和轉識作為原因。既然因為轉識的熏習，真識隨著因緣而成為藏識，就知道不是不同的，不是以
【English Translation】 English version Therefore, the scripture says: 'All ordinary beings are constantly in samādhi (定, meditative absorption).'
Question: 'In what samādhi are they constantly?'
Answer: 'Because of the indestructible Dharma-nature samādhi (法性三昧, the samādhi of the nature of reality). This is the end containing the beginning. The Dharma-nature contains sentient beings, which means the beginning contains the end. The Mahāprajñāpāramitā Sūtra (大品經) says: 'One cannot speak of the unconditioned apart from the conditioned, nor can one speak of the conditioned apart from the unconditioned.' Moreover, the end is the beginning, and the beginning is the end. The meaning is like a wave is water, and water is a wave. As the scripture says: 'Saṃsāra (生死, cycle of birth and death) is Nirvāṇa (涅槃, liberation), because there is no extinction and no arising.'
Furthermore, the Laṅkāvatāra Sūtra (楞伽經) says: 'The true consciousness (真識), the manifest consciousness (現識), are like a lump of clay and dust particles, etc. Even, Mahāmati (大慧, a bodhisattva), if the lump of clay and dust particles are different, they are not made of each other. But in reality, they are made of each other, therefore they are not different. If they are not different, the lump of clay and dust particles should have no difference. Just like this, the transformation consciousness (轉識), the storehouse consciousness (藏識, Ālaya-vijñāna) and the true aspect. If they are different, the storehouse consciousness is not the cause. If they are not different, when the transformation consciousness ceases, the storehouse consciousness should also cease. But the self-true aspect does not actually cease, therefore it is not the self-true aspect that ceases, but only the karma aspect that ceases.' Here, the true aspect is the Tathāgatagarbha (如來藏, the womb of the Buddha). The transformation consciousness is the seven transformation consciousnesses. The storehouse consciousness is the Ālaya.
Moreover, it says: 'The consciousnesses have three aspects, namely the transformation aspect, the karma aspect, and the true aspect.' These three aspects are common to the eight consciousnesses. What is called 'arising of mind' is called transformation, because the eight consciousnesses arise together, and all have arising and ceasing, therefore it is called the transformation aspect. Movement is karma, like the initial karma aspect in the three subtle aspects, all eight consciousnesses move, exhaustion is called the karma aspect. The true nature of the eight, exhaustion is called the true aspect. Therefore, the scripture says: 'Briefly speaking, there are three kinds of consciousness, broadly speaking, there are eight kinds of aspects.' What are the three? They are called the true consciousness, the manifest consciousness, and the discriminating consciousness. From the perspective of not combining with delusion, the Tathāgatagarbha mind is taken as the true consciousness. The manifest is the eighth consciousness. The scripture says: 'For example, a bright mirror holds various forms and images, the manifest consciousness appears in the same way.' The remaining seven are all called discriminating consciousness. The scripture says: 'If (the transformation consciousness and the storehouse consciousness) are different, the storehouse consciousness is not the cause,' meaning that if (the transformation consciousness and the storehouse consciousness) are different, then the true aspect and the transformation consciousness should not be used as the cause. Since the true consciousness becomes the storehouse consciousness according to conditions because of the perfuming of the transformation consciousness, it is known that they are not different, not with
藏識為二識因。故經云。非自真相滅。但業相滅。斯則三事備矣。經喻中有三。一塵。二水。三泥。以水和塵。泥團方成。以業熏真相。業識便生。經云。若自真相滅者。藏識則滅者。反顯藏識。以真妄和合而成。但其妄滅。而真體不無。又自真相者。曉法師釋云。本覺之心。不藉妄緣。性自神解。名自真相。約不一義說。又隨無明風。作生滅時。神解之性與本不異。亦名自真相。是依不異義說。又經云。如來藏。為無始惡習所熏。名為藏識。又云。大慧。如來藏是善不善因。能遍興一切趣生。譬如技兒。變現諸趣。是以諸教。皆如來藏為識體。故知心性即如來藏。此外無法。唯識論偈云。又諸法勝義。亦即是真如。常如其性故。即唯識實性。明知天親。亦用如來藏而成識體。但后釋論之人。唯立不變。則過歸後人。以要言之。總上諸義。皆是真妄和合。非一非異。能成一心二諦之門。不墮斷常處中妙旨。事理交徹。性相融通。無法不收。盡歸宗鏡。
問。真妄二心。行相各異。如何融會得人法性之圓宗。
答。但了妄念無生。即是真心不動。此不動之外。更無毫牦法可得。如經云。預流．一來果．不還．阿羅漢。如是諸聖人。皆依心妄有。大般若經云。複次善現。甚深般若波羅蜜多。分析諸法。過極微
【現代漢語翻譯】 現代漢語譯本：藏識是前二識（指末那識和意識）的根本原因。所以經中說：『並非自真相滅，但業相滅。』 這就具備了三件事（真、妄、業）。經中的比喻有三種：一、塵土；二、水；三、泥土。用水和塵土，才能形成泥團。用業力薰染真相，業識便產生。經中說：『如果自真相滅，藏識則滅。』 反過來彰顯藏識，是由真妄和合而成。只是其中的妄滅了，而真體並非不存在。另外，『自真相』，曉法師解釋說：『本覺之心，不憑藉虛妄的因緣，其自性自然神妙通達，名為自真相。』 這是從不一的角度來說的。又，隨著無明之風，產生生滅變化時，神妙通達的自性與本覺並無差異，也名為自真相。這是依據不異的角度來說的。經中又說：『如來藏，被無始以來的惡習所薰染，名為藏識。』 又說：『大慧，如來藏是善與不善的因，能夠普遍地興起一切趣生（六道輪迴）。譬如技藝人，變現出各種景象。』 因此，各種教義，都以如來藏為識的本體。所以知道心性就是如來藏，此外再沒有其他法。唯識論的偈頌說：『另外，諸法的勝義，也就是真如，常如其自性，即是唯識的真實體性。』 明知道天親菩薩，也是用如來藏來構成識的本體。只是後來的解釋者，只強調不變，這個過失應該歸於後人。總而言之，總結以上各種含義，都是真妄和合，非一非異，能夠成就一心二諦的法門，不落入斷滅和常有的邊見，是處中的微妙宗旨。事和理相互交融，性與相相互融通，沒有哪種法不能被收攝，全部歸於《宗鏡錄》。 問：真妄二心，其行相各不相同，如何才能融會貫通，達到人法性（人空法空，證得實相）的圓滿宗旨？ 答：只要了達妄念本無生起，那就是真心不動。在這不動的真心之外，再沒有絲毫的法可以得到。如經中所說：『預流果（須陀洹）、一來果（斯陀含）、不還果（阿那含）、阿羅漢，這些聖人，都是依心妄而有。』 《大般若經》中說：『再者，善現，甚深般若波羅蜜多，分析諸法，細緻到極微的程度。』
【English Translation】 English version: The Ālaya-vijñāna (storehouse consciousness) is the cause of the two preceding consciousnesses (Manas-vijñāna and Vijñāna). Therefore, the sutra says: 'It is not the self-nature that is extinguished, but the aspect of karma that is extinguished.' This completes the three aspects (truth, illusion, and karma). The sutra uses three metaphors: first, dust; second, water; third, mud. By mixing water and dust, a mud ball is formed. By the karma-infused true nature, the karma-consciousness arises. The sutra says: 'If the self-nature were extinguished, the Ālaya-vijñāna would be extinguished.' This conversely highlights that the Ālaya-vijñāna is formed by the union of truth and illusion. Only the illusion is extinguished, but the true essence is not non-existent. Furthermore, 'self-nature,' Master Xiao explains, 'The mind of original enlightenment, not relying on illusory conditions, its nature naturally and miraculously understands, is called self-nature.' This is spoken from the perspective of non-identity. Also, when the wind of ignorance arises, causing birth and death, the nature of miraculous understanding is not different from the original enlightenment, and is also called self-nature. This is spoken from the perspective of non-difference. The sutra also says: 'The Tathāgatagarbha (Buddha-nature), being薰染ed by beginningless evil habits, is called Ālaya-vijñāna.' It also says: 'Mahamati, the Tathāgatagarbha is the cause of good and non-good, capable of universally arising in all destinies (the six realms of reincarnation). It is like a performer, manifesting various scenes.' Therefore, all teachings regard the Tathāgatagarbha as the substance of consciousness. Thus, it is known that the nature of mind is the Tathāgatagarbha, and there is no other dharma beyond it. The verses of the Treatise on Consciousness-Only state: 'Furthermore, the ultimate meaning of all dharmas is also Suchness (Tathata), constantly according to its nature, which is the real nature of Consciousness-Only.' It is clear that Vasubandhu (Tianqin) also used the Tathāgatagarbha to constitute the substance of consciousness. However, later commentators only emphasized immutability, and this fault should be attributed to later generations. In short, summarizing all the above meanings, it is all a union of truth and illusion, neither one nor different, capable of accomplishing the Dharma gate of One Mind and Two Truths, not falling into the extreme views of annihilation and permanence, but the wonderful essence of the Middle Way. Phenomena and principle interpenetrate, nature and characteristics merge, and no dharma is not included, all returning to the Zong Jing Lu (Record of the Source Mirror). Question: The two minds of truth and illusion have different characteristics. How can they be harmonized to achieve the perfect principle of the nature of persons and dharmas (emptiness of persons and emptiness of dharmas, realizing the true nature)? Answer: Simply realize that illusory thoughts are without arising, and that is the unmoving true mind. Outside of this unmoving true mind, there is not a single dharma to be obtained. As the sutra says: 'Stream-enterer (Sotapanna), Once-returner (Sakadagamin), Non-returner (Anagamin), Arhat, all these sages exist based on the illusion of the mind.' The Great Perfection of Wisdom Sutra says: 'Furthermore, Subhuti, the profound Perfection of Wisdom analyzes all dharmas to the extent of the finest particles.'
量。竟不見有少實可得。故名般若波羅蜜多。又真妄無體。俱有名字。名字無體。皆依言說。言說性空。俱無起處。則一切言語。悉皆平等。一切諸法。悉皆真實。所以勝思惟梵天所問經云。梵天謂文殊言。仁者所說。皆是真實。文殊曰。善男子。一切言說。皆是真實。問曰。虛妄言說。亦真實耶。答曰。如是。何以故。善男子。是諸言說。皆為虛妄。無處無方。若法虛妄。無處無方。即是真實。以是義故。一切言說。皆是真實。善男子。提婆達多所有言說。與如來語無異無別。何以故。諸有言說。皆是如來言說。不出如故。諸有言語所說之事。一切皆以無所說故。得有所說。又輔行記。釋一念心以成觀境。此有二義。一者。以禪為境。不同世心。二者。即此境心。復須離著。向辯禪心。既言一念。一多相即。為是何等一心能具。故簡示云。不得同於妄計一念。能了妄念無一異相。達此無相具一切心。三千具足。方能照於一多相即。此據初心習觀之人。恐濫于妄情境觀。是故應須簡示入門。若據理論。無非法界。亦何隔于取著妄情。以念本自空。妄不可得故。為執有者。令觀空耳。又先德云。未念之時。念則未生。未生則是不有。不有之法。亦無自相。現在之念。從緣而生。念若自有。不應待緣。待緣生故。即無自體
【現代漢語翻譯】 現代漢語譯本 量，最終也找不到任何真實可得的東西。所以叫做般若波羅蜜多（智慧到彼岸）。而且，真和妄都沒有實體，都只是名字。名字也沒有實體，都依賴於言說。言說的本性是空，都沒有起始之處。那麼一切言語，都完全平等。一切諸法，都完全真實。所以《勝思惟梵天所問經》中說，梵天對文殊菩薩說：『仁者所說，都是真實的。』文殊菩薩說：『善男子，一切言說，都是真實的。』梵天問：『虛妄的言說，也是真實的嗎？』文殊菩薩答：『是的。為什麼呢？善男子，這些言說，都是虛妄的，沒有處所，沒有方位。如果法是虛妄的，沒有處所，沒有方位，那就是真實。因為這個緣故，一切言說，都是真實的。善男子，提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）的所有言說，與如來（Tathagata，佛陀的稱號）的言語沒有差異，沒有區別。為什麼呢？所有的言說，都是如來的言說，沒有超出如如不動的本性。所有的言語所說的事情，一切都因為沒有所說，才能有所說。』 又，《輔行記》解釋以一念心來成就觀想的境界，這裡有兩種含義：一是，以禪定作為境界，不同於世俗的心；二是，即使是這個境界心，也必須遠離執著。向辯禪心，既然說是一念，一和多相互即是，那麼是哪一種一心能夠具足一切呢？所以簡要地指示說：『不要等同於妄計的一念，能夠了知妄念沒有一和異的相狀，通達這無相具足一切心，三千具足，才能照見一和多相互即是。』這是針對初學修習觀想的人，恐怕他們濫用妄情來觀想境界，所以應該簡要地指示入門的方法。如果從理論上來說，沒有不是法界的，又有什麼能隔斷取著妄情呢？因爲念頭本來就是空，妄念不可得。這是爲了執著于有的人，讓他們觀空。 又有先德說：『未起念頭的時候，念頭就沒有產生。沒有產生就是不有。不有的法，也沒有自相。現在的念頭，從因緣而生。念頭如果是自有，就不應該等待因緣。因為等待因緣而生，就沒有自體。』
【English Translation】 English version Ultimately, no real substance can be found. Therefore, it is called Prajna Paramita (Perfection of Wisdom). Furthermore, both truth and falsehood have no substance; they are merely names. Names themselves have no substance and depend on speech. The nature of speech is emptiness, with no origin. Thus, all speech is entirely equal, and all dharmas are entirely real. Therefore, the Sutra Requested by Brahma Visheshacintana states: 'Brahma said to Manjushri (Manjushri, Bodhisattva of Wisdom): 'What you say, O virtuous one, is all true.' Manjushri replied: 'Good son, all speech is true.' Brahma asked: 'Is false speech also true?' Manjushri answered: 'Yes, it is. Why? Good son, all these speeches are false, without location or direction. If a dharma is false, without location or direction, then it is true. For this reason, all speech is true. Good son, the speech of Devadatta (Devadatta, cousin of the Buddha who later betrayed him) is no different from the words of the Tathagata (Tathagata, title of the Buddha). Why? All speech is the speech of the Tathagata, not departing from suchness. All matters spoken of in language are spoken because of non-speaking.' Moreover, the 'Auxiliary Commentary' explains achieving the realm of contemplation through a single thought. There are two meanings here: first, using meditation as the realm, different from worldly mind; second, even this realm-mind must be free from attachment. Turning to discussing the meditative mind, since it speaks of a single thought, where one and many are identical, what kind of single mind can encompass everything? Therefore, it is briefly indicated: 'Do not equate it with a falsely conceived single thought, capable of understanding that false thoughts have no aspect of one or different. Attaining this no-aspect, encompassing all minds, fully possessing the three thousand, one can then illuminate the identity of one and many.' This is for beginners practicing contemplation, fearing they might misuse deluded emotions to contemplate realms, so it is necessary to briefly indicate the method of entry. If speaking from a theoretical perspective, there is nothing that is not the Dharmadhatu (Dharmadhatu, the realm of all phenomena), so what can separate grasping and deluded emotions? Because thoughts are inherently empty, and delusion is unattainable. This is for those attached to existence, to have them contemplate emptiness. Furthermore, a former virtuous one said: 'When a thought has not yet arisen, the thought has not yet come into being. Not coming into being is non-existence. A dharma that does not exist has no self-nature. The present thought arises from conditions. If the thought were self-existent, it should not depend on conditions. Because it arises depending on conditions, it has no self-essence.'
。故知心無自性。緣起即空。如欲斷其流。但塞其源。欲免其生。但斷其根。不用多功。最為省要。故通心論云。夫縛從心縛。解從心解。縛解從心。不關余處。出要之術。唯有觀心。觀心得悟一切俱了。是故智者。先當觀心。觀心得凈。返觀自心。欺誑不實。如幻如化。躁擾不住。又如猿猴。騰躍奔擲猶如野馬。無始無明。歷劫流浪。不知何由得出。若能如是觀心過患。又推諸境。境無自性。由見而有。不見即無。又推見處。見無自性。由心有動。不動即無。又推動心。動無自性。獨由不覺。覺則不動。又推不覺。無有根本。直是無始虛習。唸唸自迷。無念真心。一無所有。論云。如人迷故。謂東為西。方實不轉。眾生亦爾。無明迷故。謂心為動。心實不動。若能觀心。知心無起。即得隨順。入真如門。當知所有。皆是虛妄心念而生。心有即有。心無即無。有無從心。彌須自覺。勿不自覺。為心自欺。既知心誑。更勿留心。好惡是非一時都放。則心無住處。心無住處。則無有心。既無有心。亦無無心。有無總無。身心俱盡。身心盡故。泯齊萬境。萬境無相。合本一冥。冥然玄照。照無不寂。以寂為體。體無不虛。虛寂無窮。通同法界。法界緣起。無不自然。來無所從。去無所至。又法無定相。真妄由心。起盡同原。
更無別旨。所以古師廣釋真妄交徹之義云。夫真妄者。若約三性。圓成是真。遍計為妄。依他起性。通真通妄。凈分同真。染分為妄。約遍計為妄者。情有即是理無。妄徹真也。理無即是情有。真徹妄也。若染分依他為妄者。緣生無性。妄徹真也。無性緣成。真徹妄也。若約隨俗說真妄者。真妄本虛。則居然交徹。真妄皆真。則本來一味。故知真妄常交徹。亦不壞真妄之相。則該妄之真。真非真而湛寂。徹真之妄。妄非妄而云興。如水該波而非水濕性。凝停。波徹水而非波。洪濤洶涌。則不存不泯。性相歷然。一一融通。重重交徹。無障無礙體相用收。入宗鏡中。自然法爾。故先德云。然其真妄所以交徹者。不離一心。故禪原集云。謂一切凡聖根本。悉是一法界心。性覺寶光。各各圓滿。本不名諸佛。亦不名眾生。只以此心靈妙自在。不守自性。隨迷悟之緣。成凡聖之事。又雖隨緣。而不失自性。常非虛妄。常無變異。不可破壞。唯是一心。遂名真如。故此一心。常具二門。未曾暫闕。只隨緣門中。凡聖無定。謂本來未。曾覺悟。故說煩惱無始。若修證即煩惱斷盡。故說有終。然實無別始覺。亦無不覺。畢竟平等。故此一心。常具真如生滅二門。又真妄各有二義。一真有不變隨緣二義。二妄有體空成事二義。謂由真不
【現代漢語翻譯】 現代漢語譯本 更無其他宗旨。所以古代的祖師廣泛解釋真妄交融相徹的含義說：『所謂真妄，如果按照三自性（trisvabhāva）來說，圓成實性（pariniṣpanna）是真，遍計所執性（parikalpita）是妄，依他起性（paratantra）則既可以是真也可以是妄。清凈的部分等同於真，染污的部分等同於妄。』如果按照遍計所執性是妄來說，情識上有，真理上就沒有，這是妄徹顯真；真理上沒有，情識上就有，這是真徹顯妄。如果按照染污的依他起性是妄來說，因緣生法，沒有自性，這是妄徹顯真；沒有自性，因緣成就，這是真徹顯妄。如果按照世俗的說法來說真妄，真妄的本性都是虛幻的，那麼自然而然地交融相徹；真妄都是真實的，那麼本來就是一體的。所以要知道真妄常常交融相徹，也不破壞真妄的表象。那麼包含著妄的真，真不是真而是湛然寂靜；徹顯著真的妄，妄不是妄而是如雲涌起。如同水包含著波浪而不是水的濕性凝固停滯，波浪徹顯著水而不是波浪，洪大的波濤洶涌澎湃。那麼不存留也不泯滅，體性和現象歷歷分明，一一融合貫通，重重交融相徹，沒有障礙沒有阻礙，本體、現象和作用都收攝進入宗鏡之中，自然而然就是如此。所以前代的賢德說：『然而真妄之所以交融相徹，不離一心。』所以《禪原集》中說：『所謂一切凡夫和聖人的根本，都是一法界心，自性覺悟的寶光，各自圓滿，本來不叫做諸佛，也不叫做眾生，只是因為這個心靈活妙自在，不固守自己的本性，隨著迷惑和覺悟的因緣，成就凡夫和聖人的事業。』又說雖然隨著因緣，卻不失去自己的本性，常常不是虛妄的，常常沒有變異，不可破壞，唯一是這顆心，於是就叫做真如（tathatā）。所以這顆心，常常具有二門，未曾暫時缺少，只是隨著隨緣門中，凡夫和聖人沒有定性，因為本來未曾覺悟，所以說煩惱沒有開始，如果修行證悟就煩惱斷盡，所以說有終結。然而實際上沒有別的始覺，也沒有不覺，畢竟是平等的。所以這顆心，常常具有真如和生滅二門。而且真妄各有二義，一是真有不變和隨緣二義，二是妄有體空和成事二義。因為真不 English version There is no other purpose. Therefore, ancient teachers extensively explained the meaning of the interpenetration of truth and falsehood, saying: 'Regarding truth and falsehood, if based on the three natures (trisvabhāva), the perfected nature (pariniṣpanna) is truth, the imputed nature (parikalpita) is falsehood, and the dependent nature (paratantra) can be both truth and falsehood. The pure aspect is the same as truth, and the defiled aspect is the same as falsehood.' If considering the imputed nature as falsehood, what exists in perception does not exist in principle, which is falsehood revealing truth; what does not exist in principle exists in perception, which is truth revealing falsehood. If considering the defiled dependent nature as falsehood, conditioned arising has no self-nature, which is falsehood revealing truth; no self-nature is accomplished by conditions, which is truth revealing falsehood. If speaking of truth and falsehood according to convention, the nature of truth and falsehood is illusory, then they naturally interpenetrate; if truth and falsehood are both true, then they are originally of one flavor. Therefore, know that truth and falsehood always interpenetrate, without destroying the appearance of truth and falsehood. Then the truth encompassing falsehood is not truth but serene stillness; the falsehood revealing truth is not falsehood but arises like clouds. Like water encompassing waves without the wetness of water solidifying, waves revealing water are not waves, but vast, surging tides. Then they neither exist nor vanish, their nature and appearance are distinct, each merging and interpenetrating, layer upon layer, without obstruction or hindrance, the essence, form, and function are all gathered into the Mirror of the Source, naturally and spontaneously. Therefore, a former sage said: 'However, the reason why truth and falsehood interpenetrate is inseparable from the One Mind.' Therefore, the Chan Yuan Ji says: 'The root of all ordinary beings and sages is the One Mind of the Dharma Realm, the light of the treasure of self-awakening, each perfectly complete, originally not called Buddhas, nor called sentient beings, only because this mind is spiritually wondrous and free, not clinging to its own nature, following the conditions of delusion and enlightenment, accomplishing the affairs of ordinary beings and sages.' Moreover, although following conditions, it does not lose its own nature, it is always not false, always without change, indestructible, only this One Mind, therefore it is called Tathata (tathatā). Therefore, this One Mind always possesses two gates, never lacking even for a moment, only following the gate of conditions, ordinary beings and sages are not fixed, because originally not awakened, therefore it is said that afflictions have no beginning, if cultivating and realizing, then afflictions are completely extinguished, therefore it is said to have an end. However, in reality, there is no separate initial awakening, nor is there non-awakening, ultimately equal. Therefore, this One Mind always possesses the two gates of Tathata and arising and ceasing. Moreover, truth and falsehood each have two meanings, one is that truth has the two meanings of unchanging and following conditions, and the other is that falsehood has the two meanings of empty essence and accomplishing affairs. Because truth does not
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變。故妄體空。為真如門。由真隨緣。故妄識成事。為生滅門。以生滅即真如故。諸經說。無佛無眾生。本來涅槃。常寂滅相。又以真如即生滅故。經云。法身流轉五道。號曰眾生。既知迷悟凡聖。在生滅門。今於此門。具彰凡聖二相。即真妄和合。非一非異。名阿賴耶識。此識在凡。本來常有覺與不覺二義。覺是三乘賢聖之本。不覺是六道凡夫之本。今推此不覺之心。無體。則真覺之性現前。寶積經云。佛言。菩薩如是求心。何者是心。若貪慾耶。若瞋恚耶。若愚癡耶。若過去未來現在耶。若心過去。即是滅盡。若心未來。未來未至。若心現在。則無有住。是心非內非外。亦非中間。是心無色。無形無對。無識無知。無住無處。如是心者。十方三世一切諸佛。不已見。不今見。不當見。若一切佛。過去來今而所不見。云何當有。但以顛倒想故。心生諸法種種差別。是心如幻。以憶想分別故。起種種業。受種種身。乃至如是迦葉。求是心相而不可得。若不可得。則非過去未來現在。若非過去未來現在。則出三世。若出三世。非有非無。若非有非無。即是不起。若不起者。即是無性。若無性者。即是無生。若無生者。即是無滅。若無滅者。則無所離。若無所離者。則無來無去。無退無生。若無來無去。無退無生。則無行
【現代漢語翻譯】 現代漢語譯本： 因此，虛妄的本體是空性的，這是進入真如之門。由於真如隨順因緣，虛妄的意識形成了事物，這是生滅之門。因為生滅即是真如，所以諸經中說：『無佛無眾生，本來就是涅槃，常寂滅相。』又因為真如即是生滅，所以經中說：『法身流轉於五道之中，名為眾生。』 既然知道迷惑與覺悟、凡夫與聖人都在生滅之門中，現在就在這個生滅之門中，完全彰顯凡夫和聖人的兩種狀態，也就是真妄和合，非一非異，名為阿賴耶識（Ālaya-vijñāna，藏識）。這個識在凡夫位時，本來就常有覺與不覺兩種含義。覺是聲聞乘、緣覺乘、菩薩乘賢聖的根本，不覺是六道凡夫的根本。現在推究這個不覺之心，如果發現它沒有實體，那麼真覺的自性就會顯現。 《寶積經》（Ratnakūṭa Sūtra）中說：『佛說：菩薩這樣尋求心，什麼是心呢？是貪慾嗎？是瞋恚嗎？是愚癡嗎？是過去、未來、現在嗎？如果心是過去的，就已經滅盡了；如果心是未來的，未來還沒有到來；如果心是現在的，就沒有停留。這個心非內非外，也不是中間。這個心沒有顏色，沒有形狀，沒有對立，沒有識別，沒有知覺，沒有停留，沒有處所。這樣的心，十方三世一切諸佛，不曾見過，現在不見，將來也不會見。如果一切佛，過去、現在、未來都不能見到，怎麼會有呢？只是因為顛倒妄想的緣故，心才生出諸法種種差別。這個心如幻象一般，因為憶想分別的緣故，才生起種種業，承受種種身。乃至如此，迦葉（Kāśyapa），尋求這個心的相狀而不可得。如果不可得，就不是過去、未來、現在。如果不是過去、未來、現在，就超出了三世。如果超出了三世，就非有非無。如果非有非無，就是不起。如果不生起，就是無自性。如果無自性，就是無生。如果無生，就是無滅。如果無滅，就沒有所離。如果沒有所離，就沒有來沒有去，沒有退沒有生。如果沒有來沒有去，沒有退沒有生，就沒有行。』
【English Translation】 English version: Therefore, the substance of delusion is emptiness, which is the gate to Suchness (Tathatā). Because Suchness accords with conditions, deluded consciousness forms phenomena, which is the gate of birth and death. Because birth and death are identical to Suchness, the sutras say: 'There is no Buddha and no sentient being; originally, it is Nirvana, the state of constant tranquility and extinction.' Also, because Suchness is identical to birth and death, the sutra says: 'The Dharmakāya (法身, Dharma-body) transmigrates through the five paths and is called sentient beings.' Since it is known that delusion and enlightenment, ordinary beings and sages, are all within the gate of birth and death, now within this gate of birth and death, the two aspects of ordinary beings and sages are fully revealed, which is the combination of truth and delusion, neither one nor different, named Ālaya-vijñāna (阿賴耶識, storehouse consciousness). This consciousness, in the state of ordinary beings, inherently has two meanings: awareness and non-awareness. Awareness is the root of the wise and holy beings of the Three Vehicles, and non-awareness is the root of the ordinary beings of the six realms. Now, examining this mind of non-awareness, if it is found to have no substance, then the nature of true awareness will manifest. The Ratnakūṭa Sūtra (寶積經) says: 'The Buddha said: Bodhisattvas seek the mind in this way. What is the mind? Is it greed? Is it hatred? Is it delusion? Is it the past, future, or present? If the mind is past, it is already extinguished. If the mind is future, the future has not yet arrived. If the mind is present, then there is no abiding. This mind is neither internal nor external, nor in between. This mind has no color, no form, no opposition, no recognition, no knowledge, no abiding, no place. Such a mind, all Buddhas of the ten directions and three times, have not seen, do not see now, and will not see in the future. If all Buddhas, past, present, and future, cannot see it, how can it exist? It is only because of inverted thoughts that the mind gives rise to various differentiations of phenomena. This mind is like an illusion; because of recollection and discrimination, it gives rise to various karmas and receives various bodies. Even so, Kāśyapa (迦葉), seeking the appearance of this mind is unattainable. If it is unattainable, then it is not past, future, or present. If it is not past, future, or present, then it transcends the three times. If it transcends the three times, it is neither existent nor non-existent. If it is neither existent nor non-existent, then it is non-arising. If it is non-arising, then it is without self-nature. If it is without self-nature, then it is without birth. If it is without birth, then it is without extinction. If it is without extinction, then there is nothing to be separated from. If there is nothing to be separated from, then there is no coming and no going, no regression and no birth. If there is no coming and no going, no regression and no birth, then there is no action.'
業。若無行業。則是無為。若無為者。則是一切諸聖根本。持世經云。菩薩爾時作是念。世間甚為狂癡。所謂從憶想分別識。起於世間。與心意識合。三界唯皆是識。是心意識。亦無形無方。不在法內。不在法外。凡夫為虛妄相應所縛故。于識陰中貪著於我。若我所。金剛三昧經云。知諸名色。唯是癡心分別。癡心分別諸法。更無異事出于名色。知法如是。不隨文語。心心於義。不分別我。論釋云。此明方便觀。于中有二。一明唯識尋思。更無異事出于名色者。名謂四蘊。色是色蘊。諸不相應。皆假建立。離此名色。更無別體。故諸有為之事。皆為名色所攝。如是諸法。唯心所作。離心無境。離境無心。如是名為唯識尋思。二顯如實智。知法如是。不隨文語者。是名尋思所引。如實智故。心心於義。不分別我者。是義尋思所引。如實智故。人法二我。皆無有義。所以于中。不分別故。此真妄二心。情分二種。智了唯一。一二俱亡。方入宗鏡。所以維摩經云。妙臂菩薩曰。菩薩心聲聞心為二。觀心相空如幻化者。無菩薩心。無聲聞心。是為入不二法門。故知既以無心現心。則無法現法。何者。以一切境界。隨念而生。念既本空。法復何有。如大法炬陀羅尼經云。佛言。憍尸迦。若人來問。今此大眾。食調眾具。須功幾何
【現代漢語翻譯】 現代漢語譯本 業：如果不存在行業（karma），那就是無為（不受因果束縛的狀態）。如果達到無為的境界，那就是一切聖賢的根本。《持世經》中說：『菩薩當時這樣想，世間非常狂妄愚癡，都是從憶想分別識產生於世間，與心意識結合。三界都只是識，這個心意識，既沒有形狀也沒有方位，不在法內，也不在法外。』凡夫因為被虛妄的相應所束縛，所以在識陰中貪戀執著于『我』和『我所』（屬於我的東西）。 《金剛三昧經》中說：『要知道諸名色（name and form）都只是癡心（ignorant mind）的分別。癡心分別諸法，除此之外，再沒有其他事情超出名色之外。』了解法就是這樣，不要執著于文字語言，心心相印于義理，不分別『我』。 論釋中說：『這說明方便觀，其中有兩點。一是說明唯識尋思，再沒有其他事情超出名色之外。名指的是四蘊（受、想、行、識），色指的是色蘊。那些不相應的，都是假借建立的。離開這些名色，再沒有其他的本體。所以一切有為之事，都被名色所包含。像這樣的諸法，都是唯心所造，離開心就沒有境界，離開境界就沒有心。這叫做唯識尋思。』二是顯現如實智，『了解法就是這樣，不要執著于文字語言』，這是名尋思所引導的如實智。『心心相印于義理，不分別我』，這是義尋思所引導的如實智。人我和法我，都沒有意義，所以于其中，不作分別。 這真妄二心，情分二種，智了唯一，一二俱亡，才能進入宗鏡（the ancestral mirror）。所以《維摩經》中說：『妙臂菩薩說，菩薩心和聲聞心是二。觀察心相空如幻化的人，沒有菩薩心，沒有聲聞心，這就是進入不二法門。』所以要知道，既然以無心現心，那麼就沒有法現法。為什麼呢？因為一切境界，都隨著念頭而生。念頭既然本來是空，法又有什麼存在呢？ 如《大法炬陀羅尼經》中說：『佛說：憍尸迦（Kauśika），如果有人來問，現在這些大眾，食用調和的各種器具，需要多少功德？』
【English Translation】 English version Karma: If there is no karma, then it is non-action (unbound state). If one attains the state of non-action, then it is the root of all sages. The Dṛḍhādhāna Sūtra says: 'The Bodhisattva then thought, the world is very mad and foolish, arising in the world from recollection, thought, and discrimination, combined with mind-consciousness. The three realms are all consciousness; this mind-consciousness has no form or direction, neither within nor outside the Dharma.' Ordinary people are bound by false correspondences, so they are greedy and attached to 'self' and 'what belongs to self' in the skandha of consciousness. The Vajrasamādhi Sūtra says: 'Know that all names and forms are merely discriminations of the ignorant mind. The ignorant mind discriminates all dharmas, and there is nothing else that goes beyond names and forms.' Understanding the Dharma in this way means not clinging to words and language, mind-to-mind in meaning, without discriminating 'self'. The commentary says: 'This explains the expedient contemplation, which has two points. First, it explains the Vijñāptimātratā (consciousness-only) contemplation, that there is nothing else that goes beyond names and forms. Name refers to the four skandhas (feeling, perception, volition, and consciousness), and form refers to the form skandha. Those that are not corresponding are all provisionally established. Apart from these names and forms, there is no other entity. Therefore, all conditioned things are contained by names and forms. Such dharmas are all created by the mind alone; without the mind, there is no realm; without the realm, there is no mind. This is called Vijñāptimātratā contemplation.' Second, it reveals true wisdom, 'Understanding the Dharma in this way means not clinging to words and language,' this is the true wisdom guided by name contemplation. 'Mind-to-mind in meaning, without discriminating 'self',' this is the true wisdom guided by meaning contemplation. The self of person and the self of Dharma are both meaningless, so within them, there is no discrimination. These two minds, true and false, have two kinds of emotional division, but wisdom understands them as one; when both one and two are gone, then one can enter the ancestral mirror. Therefore, the Vimalakīrti Sūtra says: 'The Bodhisattva Wonderful Arm said, the Bodhisattva mind and the Śrāvaka mind are two. Those who observe the mind's appearance as empty like illusion have neither the Bodhisattva mind nor the Śrāvaka mind; this is entering the non-dual Dharma gate.' Therefore, know that since the mind manifests mind without mind, then there is no Dharma manifesting Dharma. Why? Because all realms arise with thoughts. Since thoughts are originally empty, what existence does Dharma have? As the Mahāprabhāsa-jyotir-dhāraṇī Sūtra says: 'The Buddha said: Kauśika, if someone comes and asks, how much merit is needed for all these people to eat various utensils of harmonious food?'
。彼問如是。汝云何答。天帝釋言。世尊。我無所報。何以故。世尊。今我此處。三十三天。凡是所須衣食眾具。隨念現前。非造作故。佛言。憍尸迦。一切諸法。亦復如是。皆住心中。隨所念時。即得成就。憍尸迦。猶如卵生諸眾生等。但以心念。即便受生。一切諸法。亦復如是。皆由心念。法即現前。憍尸迦。又如一切濕生之類。所謂魚鱉黿虬坻彌宜羅。此等皆是卵生所攝。此等或唯行一由旬。或二由旬。或至三四。或復過七。達彼地已。安處己卵。不令疲乏。故能成熟。憍尸迦。此三藏教。亦復如是。隨憶念時。彼業現前。次第不亂。相續不斷。與彼句義。和合相應。又佛地論云。三十三天。有一雜林。諸天和合福力所感。令諸天眾。不在此林。宮殿等事。共樂等受。勝劣有異。有我我所。差別受用。若在此林。若事若受。都無勝劣。皆同上妙。無我我所。和合受用。能令平等和合受用。故名雜林。此由諸天。各修平等和合福業。增上力故。令彼諸天阿賴耶識變現此林。同處同時。同一相狀。由此雜林。增上力故。令彼轉識亦同變現。雖各受用。而謂無別。是以若達諸法。皆心想生。即從世俗門。人聖行處。如無盡意菩薩經云。爾時舍利弗。問無盡意。唯善男子。從何處來。佛號何等。世界何名。去此近遠。無
【現代漢語翻譯】 彼（舍利弗）問（無盡意菩薩）道：『是這樣的，你將如何回答？』 天帝釋（Śakra，眾神之王）說：『世尊（Bhagavan，佛陀），我無話可說。』 『為什麼呢？世尊，現在我在這裡，在三十三天（Trāyastriṃśa，欲界六天之一），凡是需要的衣服、食物和各種用具，都隨著念頭出現，不是人為製造的。』 佛（Buddha）說：『憍尸迦（Kauśika，帝釋天的別名），一切諸法（dharma，事物、法則），也是這樣，都存在於心中，隨著念頭產生時，就能成就。』 『憍尸迦，就像卵生（aṇḍaja，由卵孵化而生的）的眾生等，僅僅憑藉心念，就能受生。一切諸法，也是這樣，都由心念而生，法就顯現出來。』 『憍尸迦，又如一切濕生（saṃsvedaja，從濕氣中產生的）之類，比如魚、鱉、黿、虬、坻、彌宜羅等，這些都屬於卵生所攝。這些眾生或者只行一由旬（yojana，古印度長度單位），或者二由旬，或者三四由旬，或者超過七由旬，到達目的地后，安放自己的卵，不讓自己疲憊，所以能夠成熟。』 『憍尸迦，這三藏教（Tripiṭaka，佛教經典的總稱），也是這樣，隨著憶念時，那些業（karma，行為、造作）就顯現出來，次第不亂，相續不斷，與那些語句的意義，和諧相應。』 又《佛地論》說，三十三天有一雜林（Miśravana，眾天共享的園林），是諸天共同的和合福力所感，使得諸天眾，不在此林時，宮殿等事物，共同快樂地享受，有勝劣的差異，有『我』和『我所』的差別受用。如果在此林中，無論事物還是享受，都沒有勝劣之分，都同樣是上妙的，沒有『我』和『我所』，和合受用。能夠使平等和合受用，所以叫做雜林。這是由於諸天各自修習平等和合的福業，增上力的緣故，使得那些諸天的阿賴耶識（ālayavijñāna，第八識，藏識）變現出此林，同處同時，同一相狀。由於此雜林的增上力，使得那些轉識（pravṛttivijñāna，眼、耳、鼻、舌、身、意六識）也共同變現，雖然各自受用，卻認為沒有差別。因此，如果通達諸法，都是心想所生，就從世俗（saṃvṛti，相對真理）之門，進入聖行之處。如《無盡意菩薩經》說，當時舍利弗（Śāriputra，佛陀十大弟子之一）問無盡意（Akṣayamati，菩薩名）：『善男子，你從何處來？佛號什麼？世界叫什麼名字？距離這裡遠嗎？』
【English Translation】 Śāriputra asked: 'If that is so, how would you answer?' Śakra, Lord of the Devas (Indra), said: 'Bhagavan (Blessed One), I have nothing to say.' 'Why is that? Bhagavan, here in Trāyastriṃśa (Heaven of the Thirty-three), whatever clothing, food, and other necessities are required appear instantly, not through any effort of creation.' The Buddha said: 'Kauśika (another name for Indra), all dharmas (phenomena, teachings) are likewise. They abide in the mind, and when they are thought of, they are accomplished.' 'Kauśika, just as with creatures born from eggs (aṇḍaja), they are born simply through the power of thought. All dharmas are likewise; they arise from thought, and the dharma manifests.' 'Kauśika, and like all creatures born from moisture (saṃsvedaja), such as fish, turtles, soft-shelled turtles, dragons, crocodiles, and eels, all of these are included among those born from eggs. These creatures may travel one yojana (ancient Indian unit of distance), or two yojanas, or three or four, or even more than seven. Having reached their destination, they place their eggs, taking care not to tire themselves, so that they may mature.' 'Kauśika, the Tripiṭaka (Three Baskets, the Buddhist canon) is also like this. When it is remembered, the karma (action, deed) manifests, in an unbroken sequence, without confusion, harmonizing and corresponding with the meaning of the words.' Furthermore, the Buddhabhūmi Sūtra states that in the Heaven of the Thirty-three there is a Miśravana (Mixed Grove), brought about by the combined merit of the devas (gods). When the devas are not in this grove, they enjoy their palaces and other things together, with differences in superiority and inferiority, and with the differentiated enjoyment of 'I' and 'mine'. But in this grove, there is no superiority or inferiority in either things or enjoyment; all are equally sublime, without 'I' or 'mine', enjoyed in harmony. It is called the Mixed Grove because it enables equal and harmonious enjoyment. This is due to the increasing power of the devas' cultivation of equal and harmonious meritorious deeds, which causes their ālayavijñāna (storehouse consciousness) to manifest this grove, in the same place and at the same time, with the same appearance. Due to the increasing power of this Mixed Grove, the pravṛttivijñānas (active consciousnesses) also manifest it together, and although they each enjoy it, they perceive no difference. Therefore, if one understands that all dharmas arise from thought, one enters the realm of holy practice from the gate of saṃvṛti (conventional truth). As the Akṣayamati-nirdeśa Sūtra says, at that time Śāriputra (one of the Buddha's chief disciples) asked Akṣayamati (a bodhisattva): 'Good man, where do you come from? What is the Buddha's name? What is the name of the world? How far is it from here?'
盡意言。唯舍利弗。有來想耶。舍利弗言。唯善男子。我知想已。無盡意言。若知想者。應無二相。何緣問言。從何處來。唯舍利弗。有來去者。為和合義。如和合相。是無合不合。無合不合。即不去來。不去來者。是聖行處。佛藏經云。佛言。舍利弗。隨所念起一切諸想。皆是邪見。舍利弗。隨無所有。無覺無觀。無生無滅。通達是者。名爲念佛。海龍王經云。佛言。大王。一切諸法。皆從念興。隨其所作。各各悉成。諸法無住。亦無有處。大智度論云。菩薩云何觀心念處。菩薩觀內外心。是內心有三相。生住滅。作是念。是心無所從來。滅亦無所至。但從內外因緣和合生。是心無有定實相。亦無實生住滅。亦不過去未來現在世中。是心不在內。不在外。不在中間。是心亦無性無相。亦無生者。無使生者。外有種種種雜六塵因緣。內有顛倒心想生滅相續。故強名為心。如是心中。實心相不可得。是心性不生不滅。常是凈相。客煩惱相著故。名為不凈心。心不自知。何以故。是心心相空故。是心本末無有實法。是心與諸法無合無散。亦無前際后際中際。無色無形無對。但顛倒虛誑生。是心空。無我無我所。無常無實。是名隨順心觀知心相無生。入無生法中。何以故。是心無生無性無相。智者能知。智者雖觀是心生滅相
【現代漢語翻譯】 現代漢語譯本 盡意（Vimalakirti，維摩詰）問道：『唯，舍利弗（Sariputra，佛陀十大弟子之一），你認為有『來』這個概念嗎？』 舍利弗回答：『唯，善男子，我知道有『想』（samjna，認知）這個概念。』 盡意說：『如果知道有『想』，就應該沒有二元對立的現象。為何還要問我從何處來呢？唯，舍利弗，所謂的『來去』，只是爲了表達和合的意義。如同和合的現象，既沒有合，也沒有不合。沒有合與不合，就是不去不來。不去不來之處，才是聖者所行之處。』 《佛藏經》中說：『佛說，舍利弗，隨著念頭而生起的一切想法，都是邪見。舍利弗，隨著無所有、無覺無觀、無生無滅的境界，通達這些，就叫做唸佛。』 《海龍王經》中說：『佛說，大王，一切諸法，都從念頭興起。隨著所作所為，各自成就。諸法沒有固定的住所，也沒有固定的處所。』 《大智度論》中說：『菩薩如何觀心念處呢？菩薩觀察內外之心。內心有三種現象：生、住、滅。這樣思念：這顆心無所從來，滅亦無所至，只是從內外因緣和合而生。這顆心沒有固定的真實相，也沒有真實的生住滅，也不存在於過去、未來、現在世中。這顆心不在內，不在外，不在中間。這顆心也沒有自性，沒有形象，也沒有生者，沒有使生者。外有種種雜亂的六塵因緣，內有顛倒的心想生滅相續，所以勉強稱之為心。在這樣的心中，真實的心相是不可得的。這顆心的自性是不生不滅的，常是清凈的相。因為客塵煩惱的染著，所以名為不凈心。心不能自己知道自己。為什麼呢？因為這顆心和心相都是空性的。這顆心從本初到終末都沒有真實的法。這顆心與諸法沒有合，沒有散，也沒有前際、后際、中際。沒有顏色，沒有形狀，沒有對立。只是顛倒虛誑而生。這顆心是空的，無我，無我所，無常，無實。這叫做隨順心觀，知道心相無生，進入無生法中。為什麼呢？因為這顆心無生，無自性，無相。智者能夠知道。智者雖然觀察這顆心的生滅相。』
【English Translation】 English version Vimalakirti asked: 'Sariputra, do you have the idea of 'coming'?' Sariputra replied: 'Yes, good man, I know the idea of 'thought' (samjna).' Vimalakirti said: 'If you know 'thought', there should be no duality. Why do you ask me where I come from? Sariputra, the so-called 'coming and going' is only to express the meaning of combination. Like the phenomenon of combination, there is neither combination nor non-combination. Without combination or non-combination, there is neither going nor coming. The place where there is neither going nor coming is where the saints practice.' The Buddha-pitaka Sutra says: 'The Buddha said, Sariputra, all thoughts that arise with thoughts are wrong views. Sariputra, following the state of no-thingness, no awareness, no observation, no birth, and no extinction, understanding these is called mindfulness of the Buddha.' The Sutra of the Dragon King of the Sea says: 'The Buddha said, Great King, all dharmas arise from thoughts. According to what is done, each is accomplished. All dharmas have no fixed abode, nor do they have a fixed place.' The Mahaprajnaparamita Sastra says: 'How does a Bodhisattva contemplate the place of mind and thought? A Bodhisattva observes the inner and outer mind. The inner mind has three phenomena: birth, abiding, and extinction. Thinking like this: this mind comes from nowhere, and extinction also goes nowhere, but arises from the combination of inner and outer causes and conditions. This mind has no fixed real form, nor does it have real birth, abiding, and extinction, nor does it exist in the past, future, or present. This mind is not inside, not outside, not in the middle. This mind also has no self-nature, no form, no birth, and no causer of birth. Outside there are various mixed causes and conditions of the six dusts, and inside there is the continuous succession of inverted thoughts of birth and extinction, so it is reluctantly called mind. In such a mind, the real mind aspect is unattainable. The nature of this mind is neither born nor extinguished, and is always a pure aspect. Because of the attachment of guest dust afflictions, it is called an impure mind. The mind cannot know itself. Why? Because this mind and mind aspect are empty. This mind has no real dharma from beginning to end. This mind has no combination or dispersion with all dharmas, nor does it have a prior limit, a posterior limit, or a middle limit. It has no color, no shape, and no opposition. It is only born from inversion and falsehood. This mind is empty, without self, without what belongs to self, impermanent, and unreal. This is called following the contemplation of the mind, knowing that the mind aspect is unborn, and entering the unborn dharma. Why? Because this mind is unborn, without self-nature, and without form. The wise can know. Although the wise observe the birth and death aspects of this mind.'
。亦不得實生滅法。不分別垢凈。而得心清凈。以是心清凈故。不為客塵煩惱所染。如是等。觀內心。觀外心。觀內外心亦如是。故知法本不有。因心故生。離憶想而無法可成。除分別而無塵可現。又反觀憶想分別。畢竟無生。從三際求。求之不見。向十方覓。覓之無蹤。既無能起之心。亦無所滅之跡。起滅俱離。所離亦空。心境豁然。名為見道。于見道中。相待之真妄自融。對治之能所皆絕。能所盡處。自然成佛。如華嚴論云。此經云。以少方便。疾得菩提。不同權教菩薩。同有為故。立能證所證也。一念之間無有能所。能所盡處。名為正覺。亦不同小乘。滅能所也。了能所本無動故。此乃任法性故。動寂皆平。為本智非動寂故。妄謂為動。愚夫不了。棄動而求寂。為大苦也。故維摩經云。五受陰洞達空。為苦義。為小乘有忻厭故。即苦生。
問。此說真妄二心。為是法相宗。為是法性宗。
答。準華嚴演義云。論云。三界虛妄。但是一心者。若取三界虛妄。即是所作。便屬世諦。今取能作。為第一義。論釋唯是能作。今經云。三界唯心轉者。則通能所。然能所有二。若法性宗中。以第一義隨緣成有。即為能作。所有心境。皆通所作。以不思議熏。不思議變。是現識因故。若法相宗。第一義心。但是所
【現代漢語翻譯】 現代漢語譯本：也不執著于真實的生滅之法，不分別垢與凈，從而獲得內心的清凈。因為內心清凈的緣故，不被客塵煩惱所污染。像這樣，觀察內心，觀察外心，觀察內外心也是如此。所以知道法本不是實有的，而是因心而生。離開憶想分別，就沒有法可以成就；去除分別，就沒有塵可顯現。又反過來觀察憶想分別，畢竟沒有生起。從過去、現在、未來三際去尋求，尋求不到；向十方去尋找，尋找不到軌跡。既然沒有能生起的心，也沒有所滅的跡象。生起和滅去都遠離，所遠離的也空無所有。心和境豁然開朗，名為見道。在見道中，相對待的真和妄自然融合，對治的能和所都斷絕。能和所都消失的地方，自然成就佛果。如《華嚴論》所說：『此經說，用很少的方便，迅速獲得菩提，不同於權教菩薩，因為他們執著于有為法，設立能證和所證。』一念之間沒有能和所，能和所都消失的地方，名為正覺，也不同於小乘，滅除能和所。瞭解能和所本來沒有動，這是任由法性自然，所以動和寂都平等。因為本智不是動和寂，妄想才認為是動。愚笨的人不明白，捨棄動而追求寂靜，這是很大的痛苦。所以《維摩經》說：『五受陰徹底通達空性，就是苦的意義。』因為小乘有欣喜和厭惡，所以苦就產生了。 問：這裡所說的真妄二心，是屬於法相宗的觀點，還是屬於法性宗的觀點？ 答：根據《華嚴演義》所說，《論》中說：『三界虛妄，只是一個心。』如果執著於三界虛妄，那就是所作，就屬於世俗諦。現在取能作，作為第一義。《論》解釋說只是能作，現在《經》中說：『三界唯心轉』，就貫通了能和所。然而能和所有兩種。如果在法性宗中，以第一義隨緣成就萬有，就是能作，所有心境，都貫通所作。以不可思議的熏習，不可思議的轉變，這是現識的因的緣故。如果法相宗，第一義心，只是所作。
【English Translation】 English version: Nor should one cling to the reality of arising and ceasing dharmas, nor discriminate between defilement and purity, thereby attaining purity of mind. Because of this purity of mind, one is not tainted by the afflictions of adventitious dust. Thus, observe the inner mind, observe the outer mind, and observe the inner and outer minds in the same way. Therefore, know that dharmas are not inherently existent, but arise from the mind. Apart from conceptualization and discrimination, no dharma can be accomplished; with the removal of discrimination, no dust can manifest. Furthermore, upon reflecting back on conceptualization and discrimination, they are ultimately without arising. Seeking them in the three times (past, present, future), they cannot be found; searching for them in the ten directions, no trace can be found. Since there is no mind that can arise, nor any trace of what is extinguished, both arising and ceasing are transcended, and what is transcended is also empty. When the mind and境(jing, realm) are completely clear, it is called 'seeing the path'. In seeing the path, the relative truth and falsehood naturally merge, and the ability and object of counteraction are both cut off. Where the ability and object are exhausted, Buddhahood is naturally accomplished. As the Avatamsaka Sutra commentary says: 'This sutra says that with little expedient means, one quickly attains Bodhi, unlike the provisional teachings of Bodhisattvas, because they cling to conditioned dharmas, establishing the able-to-prove and the proven.' In a single thought, there is no able and object; where the able and object are exhausted, it is called 正覺(zhengjue, right enlightenment), which is also different from the 小乘(xiaocheng, small vehicle), which extinguishes the able and object. Understanding that the able and object are fundamentally without movement, this is allowing the nature of dharma to be as it is, so both movement and stillness are equal. Because fundamental wisdom is neither movement nor stillness, delusion takes it to be movement. Foolish people do not understand, abandoning movement to seek stillness, which is great suffering. Therefore, the Vimalakirti Sutra says: 'Penetrating the emptiness of the five aggregates is the meaning of suffering.' Because the 小乘(xiaocheng, small vehicle) has joy and aversion, suffering arises. Question: Does this discussion of the two minds, true and false, belong to the 法相宗(faxiangzong, Consciousness-Only school) or the 法性宗(faxingzong, Essence-Nature school)? Answer: According to the commentary on the Avatamsaka Sutra, the 論(lun, treatise) says: 'The three realms are illusory, they are only one mind.' If one clings to the illusion of the three realms, that is what is made, and belongs to the mundane truth. Now, taking the able-to-make as the ultimate meaning, the 論(lun, treatise) explains that it is only the able-to-make. Now, the Sutra says: 'The three realms are only transformed by the mind,' which connects both the able and the object. However, there are two kinds of able and object. In the 法性宗(faxingzong, Essence-Nature school), the ultimate meaning follows conditions to accomplish existence, which is the able-to-make, and all mind and 境(jing, realm) connect to what is made. With inconceivable熏習(xunxi, perfuming), and inconceivable transformation, this is the cause of the present consciousness. In the 法相宗(faxiangzong, Consciousness-Only school), the ultimate meaning mind is only what is made.
迷。非是能作。有三能變。謂第八等。唯識論云。又復有義。大乘經中說三界唯心。唯是心者。但有內心。無色香等外諸境界。此云何知。如十地經說。三界虛妄。但是一心作。故心意與識及了別等。如是四法。義一名異。此依相應心說。非不相應心說。心有二種。一相應心。所謂一切煩惱結使。受想行等。皆心相應。以是故言。心意與識及了別。義一名異故。二不相應心。所謂第一義諦。常住不變。自性清凈心。故言三界虛妄。但一心作。是相應心。今依法性。故云第一義心。以為能作。言轉者。起作義。亦轉變義。
問。如上所說。真妄二心。但是文理會歸。何方便門得親見性。
答。妄息心空。真知自現。若作計校。轉益妄心。但妙悟之時。諸緣自絕。如古佛悟道頌云。因星見悟。悟罷非星。不逐於物。不是無情。又寶藏論云。非有非空。萬物之宗。非空非有。萬物之母。出之無方。入之無所。包含萬有。而不為士。應化萬端。而不為主。道性如是。豈可度量。見性之時。自然披露。所以古偈云。妄息寂則生。寂生知則現。知生寂已舍。了了唯真見。又信心銘云。前際如空。知處悉宗。分明照境。隨照冥濛。一心有滯。萬法不通。去來自爾。不用推窮。
如學人問黃檗和尚。只如目前虛空。
可不是境。豈無指境見心。
答。甚麼心向境上見。設爾得見。元來只是照境心。如人以鏡照面。縱得眉目分明。元來只是影像。何關汝事。
問。若不因照。如何得見。
答。若涉因。常須假物。有甚麼了時。汝不見道。撒手似君無一物。徒勞謾說數千般。
問。他若識了。照時亦無物。
答。若是無物。更何處得照。汝莫開眼寱語。師云。百種多知。不如無求最第一道人。
宗鏡錄卷第五
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第六
慧日永明寺主智覺禪師延壽集
夫宗鏡本懷。但論其道。裝置陳文義。為廣。被群機。同此指南。終無別旨。竊不可依文失其宗趣。若悟其道。則可以承紹。可以傳衣。如有人問南泉和尚云。黃梅門下有五百人。為甚麼。盧行者獨得衣缽。師云。只為四百九十九人。皆解佛法。只有盧行者一人。不解佛法。只會其道。所以得衣缽。
問。只如道如何會。
答。如本師云。如來道場所得法者。是法非法。亦非非法。我於此法。智不能行。目不能見。無有行處。慧所不通。明不能了。問無有答。又古人云。此事似空不空。似有不有。隱隱常見。
【現代漢語翻譯】 現代漢語譯本： 問：難道不是境（境界，指客觀存在）嗎？難道沒有通過指向境界來見心（認識自心）的方法嗎？ 答：什麼心可以向境界上見？即使你能夠見到，原本也只是照境的心。如同人以鏡子照面，即使眉目分明，原本也只是影像，與你何干？ 問：如果不通過照，如何能夠見到？ 答：如果涉及因，常常需要藉助外物，什麼時候才能了結？你沒聽過嗎？『撒手似君無一物，徒勞謾說數千般。』（一旦放手，就像你一樣一無所有，徒勞地空說千般道理。） 問：如果他識得了，照的時候也沒有物。 答：如果是無物，又從哪裡得到照？你不要睜著眼睛說夢話。師父說：『百種多知，不如無求最第一道人。』（知道得再多，不如無所求，這才是第一等的修行人。） 《宗鏡錄》卷第五 丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第六 慧日永明寺主智覺禪師延壽集 《宗鏡錄》的本意，只是論述其道。設定陳述文義，是爲了廣泛地接引各種根器的眾生，共同指向這個目標，最終沒有別的宗旨。千萬不要因為執著于文字而迷失了它的根本宗旨。如果領悟了其道，就可以繼承，可以傳衣缽。如同有人問南泉和尚（Nanquan, 唐代禪師）說：『黃梅（Huangmei, 禪宗四祖道信的道場）門下有五百人，為什麼盧行者（Lü Xingzhe, 即六祖慧能）獨自得到衣缽？』南泉和尚說：『只因爲四百九十九人都理解佛法，只有盧行者一人，不理解佛法，只會其道，所以得到衣缽。』 問：那麼道如何領會？ 答：如本師（指佛陀）所說：『如來道場所得法者，是法非法，亦非非法。我於此法，智不能行，目不能見，無有行處，慧所不通，明不能了，問無有答。』（如來在道場所證得的法，說是法也不是法，說不是法也不是不是法。我對於此法，智慧無法執行，眼睛無法看見，沒有可以行走的處所，智慧無法通達，光明無法照了，提問也沒有答案。）又古人說：『此事似空不空，似有不有，隱隱常見。』（這件事好像空卻又不是空，好像有卻又不是有，隱隱約約卻又常常可以見到。）
【English Translation】 English version: Question: Isn't it the realm (境, jing, referring to objective existence)? Isn't there a method of seeing the mind (認識自心, renshi zixin) by pointing to the realm? Answer: What mind can see towards the realm? Even if you can see it, it is originally just the mind that illuminates the realm. It's like a person using a mirror to reflect their face. Even if the eyebrows and eyes are clearly distinguished, it is originally just an image. What does it have to do with you? Question: If not through reflection, how can one see? Answer: If it involves a cause, one always needs to rely on external objects. When will it ever end? Haven't you heard it said, 'Once you let go, you are like him, without a single thing; it is futile to speak of thousands of things in vain.' (撒手似君無一物，徒勞謾說數千般。Once you release your grasp, you are like him, possessing nothing; it is futile to speak of thousands of doctrines in vain.) Question: If he recognizes it, there is also no thing when reflecting. Answer: If it is without a thing, where can one obtain reflection? Don't talk nonsense with your eyes open. The master said, 'A hundred kinds of knowledge are not as good as having no seeking; that is the foremost Dao person.' (百種多知，不如無求最第一道人。Knowing a hundred things is not as good as having no seeking; that is the foremost practitioner of the Dao.) Zong Jing Lu, Volume 5 Engraved by the Grand Repository Supervisor in the Bingwu Year Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 6 Compiled by Chan Master Zhijue Yanshou, Abbot of Huiri Yongming Temple The original intention of the Zong Jing Lu is only to discuss the Dao. Setting up and presenting literary meanings is for the purpose of widely receiving beings of various capacities, jointly pointing to this goal, and ultimately there is no other purpose. Do not be attached to the words and lose its fundamental purpose. If you understand the Dao, you can inherit it and pass on the robe. It is like someone asking Nanquan (南泉, Nanquan, a Chan master of the Tang Dynasty) and saying, 'There are five hundred people under Huangmei's (黃梅, Huangmei, the Dharma hall of the Fourth Patriarch Daoxin) gate. Why did Layman Lu (盧行者, Lü Xingzhe, namely the Sixth Patriarch Huineng) alone receive the robe?' Nanquan said, 'Only because four hundred and ninety-nine people all understand the Buddha-dharma, only Layman Lu alone does not understand the Buddha-dharma, but only knows the Dao, so he received the robe.' Question: Then how does one comprehend the Dao? Answer: As the original teacher (referring to the Buddha) said, 'That which the Tathagata attained in the place of enlightenment is neither Dharma nor not-Dharma, nor is it not not-Dharma. Regarding this Dharma, wisdom cannot proceed, eyes cannot see, there is no place to walk, wisdom cannot penetrate, light cannot illuminate, and there is no answer to the question.' (如來道場所得法者，是法非法，亦非非法。我於此法，智不能行，目不能見，無有行處，慧所不通，明不能了，問無有答。) Also, the ancients said, 'This matter seems empty but is not empty, seems existent but is not existent, dimly and often seen.' (此事似空不空，似有不有，隱隱常見。)
只是求其處所不可得。是以若定空則歸斷見。若實有則落常情。若有處所則成其境。故知此事非心所測。非智所知。如香嚴和尚頌云。擬議前後。安置中邊。不得一法。沒溺深泉。都不如是。我我現前。十方學者。如何參禪。若道如是。豈可會耶。所以古人云。直須妙會始得。斯乃不會之會。妙契其中矣。故先聖悟道頌云。有無去來心永息。內外中間都總無。欲見如來真佛處。但看石羊生得駒。如此妙達之後。道尚不存。豈可更論知解。會不會之妄想乎。如古德偈云。勸君學道莫貪求。萬事無心道合頭。無心始體無心道。體得無心道也休。先洞山和尚偈云。者個猶不是。況復張三李。真空與非空。將來不相似。了了如目前。不容毫髮擬。只如雲者個。猶不是。豈況諸餘狂機謬解。所以經云。心不繫道。亦不結業。道尚不繫。降茲可知。入宗鏡中。自然冥合。
問。覺體不遷。假名有異。凡聖既等。眾生何不覺知。若言不迷。教中雲何說有迷悟。
答。只為因本覺真心。而起不覺。因不覺。故成始覺。如因地而倒。因方故迷。又因地而起。因方故悟。則覺時雖悟。悟處常空。不覺似迷。迷時本寂。是以迷悟一際。情想自分。為有虛妄之心。還施虛妄之藥。經云。佛言。我說三乘十二分教。如。空拳誑小兒。
【現代漢語翻譯】 現代漢語譯本 只是想要確定它的處所是不可得的。因此，如果執著于空，就會陷入斷滅見；如果認為實有，就會落入常情。如果認為有處所，就會形成一種境界。所以要知道這件事不是心所能測度的，也不是智慧所能瞭解的。如同香嚴和尚的頌詞所說：『擬議前後，安置中邊，不得一法，沒溺深泉。』完全不是這樣。『我我現前』，十方的學人，如何參禪？如果說『如是』，難道就能領會嗎？所以古人說：『必須巧妙地領會才能得到。』這才是不會之會，巧妙地契合其中了。所以先聖悟道頌說：『有無去來心永息，內外中間都總無。欲見如來真佛處，但看石羊生得駒。』如此巧妙通達之後，道尚且不存在，哪裡還能談論知解、會不會的妄想呢？如同古德的偈子說：『勸君學道莫貪求，萬事無心道合頭。無心始體無心道，體得無心道也休。』先洞山和尚的偈子說：『者個猶不是，況復張三李。真空與非空，將來不相似。了了如目前，不容毫髮擬。』就像說的『者個』，尚且不是，何況其餘的狂妄機巧和錯誤的理解。所以經上說：『心不繫道，亦不結業。』道尚且不執著，何況其他的呢？進入宗鏡中，自然冥合。
問：覺悟的本體不改變，只是假名有所不同。凡夫和聖人既然平等，眾生為什麼不能覺知？如果說沒有迷惑，教義中為什麼說有迷悟？
答：只因爲從本覺真心，而生起不覺。因為不覺，所以成就始覺。如同因為地而倒下，因為方向而迷惑；又因為地而站起，因為方向而覺悟。那麼覺悟的時候雖然覺悟，覺悟之處常常是空的；不覺好像迷惑，迷惑的時候本來寂靜。因此，迷惑和覺悟是一樣的，只是情想自己區分。爲了有虛妄的心，還施用虛妄的藥。經上說：佛說，我說三乘十二分教，就像空拳哄騙小孩子。
【English Translation】 English version It's just that seeking its location is unattainable. Therefore, if one clings to emptiness, one falls into nihilistic views. If one considers it truly existent, one falls into eternalism. If one thinks it has a location, it becomes a realm. Therefore, know that this matter cannot be fathomed by the mind or understood by wisdom. As Venerable Xiangyan's verse says: 'Contemplating before and after, placing in the middle and on the edges, not obtaining a single dharma, drowning in a deep spring.' It's not like that at all. 'I, I am present,' how do scholars of the ten directions practice Chan? If you say 'suchness,' how can you comprehend it? Therefore, the ancients said: 'One must have a subtle understanding to attain it.' This is the 'non-understanding understanding,' subtly merging within it. Therefore, the verse of enlightenment by a former sage says: 'Existence and non-existence, going and coming, the mind forever ceases; inside and outside, middle, all are absent. If you wish to see the true Buddha's place, just look at the stone sheep giving birth to a colt.' After such subtle understanding, even the Dao does not exist, how can one further discuss the delusions of knowledge and understanding, or non-understanding? As an ancient worthy's verse says: 'I advise you to study the Dao, do not be greedy for seeking; with no mind for all things, the Dao aligns. With no mind, one begins to embody the Dao of no mind; embodying the Dao of no mind, the Dao also ceases.' Venerable Dongshan's verse says: 'This one is still not it, let alone Zhang San and Li Si. True emptiness and non-emptiness, in the future they will not be similar. Clear and distinct as before your eyes, not allowing a hair's breadth of contemplation.' Just like saying 'this one' is still not it, how much more so are other wild schemes and erroneous understandings. Therefore, the sutra says: 'The mind is not attached to the Dao, nor does it create karma.' Even the Dao is not attached to, how much more so other things? Entering the Zongjing (Mirror of the Source), one naturally merges in mysterious union.
Question: The essence of awakening does not change, only the provisional names differ. Since ordinary beings and sages are equal, why are sentient beings not aware? If you say there is no delusion, why does the teaching speak of delusion and enlightenment?
Answer: It is only because from the original awakened true mind that non-awakening arises. Because of non-awakening, initial awakening is accomplished. It is like falling because of the ground, and being deluded because of direction; and again, rising because of the ground, and being enlightened because of direction. So, although one is enlightened at the time of awakening, the place of awakening is always empty; non-awakening is like delusion, and the time of delusion is originally tranquil. Therefore, delusion and enlightenment are the same, only emotions and thoughts differentiate them. Because there is a false mind, false medicine is applied. The sutra says: The Buddha said, 'I speak of the Three Vehicles and the Twelve Divisions of the Teachings, like an empty fist deceiving a small child.'
是事不知。號曰無明。祖師偈云。如來一切法。除我一切心。我無一切心。何須一切法。故知己眼若開。真明自發。所治之迷悟見病既亡。能治之權實法藥自廢。夫悟此法者。非假他智與異術也。或直見者。如開藏取寶。剖蚌得珠。光發襟懷。影含法界。如經頌云。如人獲寶藏。永離貧窮苦。菩薩得佛法。離垢心清凈。或不悟者。自生障礙。故通心論云。真常不易封生滅者。自移。至理圓通。執方規而致隔。此悉迷自性。但逐依通。應須己眼圓明。不隨他轉。如融大師頌云。瞎狗吠茅叢。盲人唱賊虎。循聲故致迷。良由目無睹。若得心開照理之時。諸見皆絕。不見佛法是。不見世法非。以自性中。言思道斷故。如雲無所是是菩提。不應安佛菩提于有所是邊。如今但不用安置。體自虛玄。如琉璃寶器。隨所在處不失其性。若識得此事。亦復如是。任是一切凡聖勝劣之色。影現其中。其性不動。不知此事之人。即隨前色變。分別好醜。而生忻戚。所以祖師云。隨流認得性。無喜復無憂。起信論云。心生滅門者。謂依如來藏。有生滅心轉。不生滅。與生滅和合。非一非異。名阿賴耶識。有二種義。謂能攝一切法。能生一切法。復有二種義。一者覺義。二者不覺義。言覺義者。謂心第一義性。離一切妄念相。離一切妄念相故。
【現代漢語翻譯】 現代漢語譯本： 對於此事不瞭解，就叫做『無明』（avidyā，指對事物真相的迷惑和無知）。祖師的偈語說：『如來的一切法，去除我的一切心。我沒有一切心，何須一切法？』所以知道自己的眼睛一旦睜開，真正的光明自然顯發。所要治療的迷惑、執著的病癥既然消失，那麼能夠治療的權巧方便和真實究竟的法藥自然廢棄不用。領悟這個法的人，不是憑藉其他的智慧和奇異的法術。有的人直接見到，就像打開寶藏取出珍寶，剖開蚌殼得到珍珠，光明從內心煥發，影子包含整個法界。如同經文中的偈頌所說：『如人獲得寶藏，永遠脫離貧窮的痛苦；菩薩得到佛法，遠離塵垢，內心清凈。』有的人不領悟，自己產生障礙。所以《通心論》說：『真常不變的本體產生生滅的現象，是自己造成的。』至高的道理圓滿通達，執著于固定的規則反而導致隔閡。這些都是迷惑于自己的本性，只是追逐外在的依憑。應當使自己的眼睛圓滿明亮，不隨他人而轉。如同融大師的頌說：『瞎狗對著茅草叢亂叫，盲人唱著有老虎出沒。』循著聲音反而導致迷惑，實在是因為眼睛沒有看見。如果能夠心開照理的時候，各種見解都消失了。不見佛法是對的，不見世法是錯的，因為在自性中，言語和思慮的道路斷絕了。如同所說『無所是是菩提』，不應該把佛菩提安立在有所是的邊上。如今只要不用安置，本體自然虛空玄妙，如同琉璃寶器，無論在什麼地方都不會失去它的本性。如果認識到這件事，也是這樣，無論是凡夫還是聖人，殊勝還是低劣的色相，都顯現在其中，它的本性不會動搖。不瞭解這件事的人，就隨著眼前的色相變化，分別好壞，而產生喜悅和憂愁。所以祖師說：『隨順流俗而認識本性，就沒有喜悅也沒有憂愁。』《起信論》說：『心生滅門，是說依如來藏（Tathāgatagarbha，如來藏指一切眾生皆具有的成佛的可能性），有生滅心流轉，不生滅的真如與生滅的現象和合，非一非異，叫做阿賴耶識（Ālaya-vijñāna，阿賴耶識指含藏一切種子習氣的根本識）。』阿賴耶識有兩種含義，即能攝持一切法，能產生一切法。又有兩種含義，一是覺義，二是不覺義。所說的覺義，是指心第一義性，遠離一切虛妄的念頭和現象。因為遠離一切虛妄的念頭和現象的緣故。
【English Translation】 English version: Not knowing this matter is called 'Avidyā' (ignorance). The Patriarch's verse says: 'All the Dharmas of the Tathāgata (Tathāgata, one of the titles of a Buddha, meaning 'Thus Gone' or 'Thus Come') remove all my mind. If I have no mind, why need all Dharmas?' Therefore, know that once your own eyes are opened, true brightness will naturally arise. Since the illnesses of delusion and attachment that need to be cured are gone, the expedient and real Dharma medicines that can cure are naturally discarded. Those who understand this Dharma do not rely on other wisdom or strange techniques. Some see directly, like opening a treasure to take jewels, or splitting a clam to get a pearl. Light emanates from the heart, and the shadow contains the entire Dharma realm. As the sutra verse says: 'If a person obtains a treasure, they will forever be free from the suffering of poverty. If a Bodhisattva (Bodhisattva, an enlightened being who postpones their own nirvana to help others) obtains the Buddha-dharma, their mind will be pure and free from defilement.' Those who do not understand create obstacles for themselves. Therefore, the Tong Xin Lun says: 'The true and constant is not easily sealed; those who generate birth and death move themselves.' The ultimate principle is perfectly clear, but clinging to fixed rules leads to separation. All of this is being deluded by one's own nature, only pursuing external reliance. One should make one's own eyes perfectly clear and not follow others. As Master Rong's verse says: 'A blind dog barks at a clump of grass, a blind person sings of tigers. Following sounds leads to delusion because the eyes cannot see.' If one can open one's mind and illuminate the principle, all views will cease. One does not see that the Buddha-dharma is right, nor does one see that worldly dharmas are wrong, because in one's own nature, the path of words and thoughts is cut off. As it is said, 'What is not is Bodhi (Bodhi, enlightenment).' One should not place Buddha-Bodhi on the side of what is. Now, just do not place anything, and the substance will be naturally empty and mysterious, like a crystal vessel, which does not lose its nature wherever it is. If you recognize this matter, it is also like this. Whether it is all the colors of ordinary people, sages, superior or inferior, they all appear within it, but its nature does not move. Those who do not know this matter change with the colors before them, distinguishing good from bad, and generating joy and sorrow. Therefore, the Patriarch said: 'Following the flow and recognizing the nature, there is neither joy nor sorrow.' The Awakening of Faith says: 'The gate of the mind of birth and death means that relying on the Tathāgatagarbha (Tathāgatagarbha, the womb of the Tathāgata, referring to the potential for Buddhahood in all beings), there is a transformation of the mind of birth and death. The unarisen and unceasing combines with the arisen and ceasing, neither one nor different, and is called Ālaya-vijñāna (Ālaya-vijñāna, the storehouse consciousness). The Ālaya-vijñāna has two meanings: it can encompass all dharmas, and it can generate all dharmas. It also has two meanings: one is the meaning of awakening, and the other is the meaning of non-awakening. The meaning of awakening refers to the nature of the mind's first principle, which is free from all false thoughts and phenomena. Because it is free from all false thoughts and phenomena.'
等虛空界。無所不遍。法界一相。即是一切如來平等法身。依此法身。說一切如來為本覺。以待始覺立為本覺。然始覺時即是本覺。無別覺起。立始覺者。謂依本覺有不覺。依不覺故。說有始覺。又以覺心原故。名究竟覺。不覺心原故。非究竟覺。乃至為有妄想心故。能知名義。為說真覺。若無不覺之心。則無真覺自相可說。疏釋云。若隨染隨流成於不覺。則攝世間法。若不變之本覺。及返流之始覺。則攝出世間法。鈔解云。于本始二覺中論攝法者。若本覺所攝。即是大智慧光明義。遍照法界義。真實識知義等。若始覺所攝。即是三明八解脫。五眼六神通。十力四無畏。十八不共法等。然此據實即同。義言且異。故疏云。于生滅門中。隨流不覺。返流始覺。于義用。則攝法不同。若真如門中。則镕融含攝。染凈不殊。謂以一真如理融之。使染即非染。凈即非凈。即染即凈。深為一味。故不殊也。如論云。一切諸法從本已來。離言說相。離名字相。離心緣相。畢竟平等。無有變異。不可破壞。唯是一心。故名真如。是知隨覺不覺之緣。似生染凈。緣生無性。染凈俱虛。又云。離言說相。豈可以言談。離心緣相。豈可以心度。實謂心言路絕。唯證相應耳。且夫凡言說者。從覺觀生。是共相和合而起。分別者。因意識生。是
【現代漢語翻譯】 現代漢語譯本 等同於虛空界（Deng xukong jie，指無邊無際的境界）。無所不遍。法界一相（Fajie yixiang，指宇宙萬法的統一性）。即是一切如來平等法身（Yiqie rulai pingdeng fashen，指所有佛的平等法身）。依據此法身，說一切如來為本覺（Benjue，指本有的覺悟）。以待始覺（Shijue，指開始覺悟）而立為本覺。然而始覺之時即是本覺，沒有別的覺悟產生。設立始覺，是說依據本覺有不覺（Bujue，指沒有覺悟的狀態）。因為不覺的緣故，說有始覺。又因為覺悟的心是本源，所以名為究竟覺（Jiujing jue，指最終的覺悟）。不覺的心不是本源，所以不是究竟覺。乃至因為有妄想心（Wangxiang xin，指虛妄的想法），才能知名義。為（了）說真覺（Zhenjue，指真實的覺悟）。如果沒有不覺之心，就沒有真覺的自相可以述說。疏釋中說：『如果隨順染污隨順流轉成為不覺，就攝取世間法。如果不變的本覺，以及返回源頭的始覺，就攝取出世間法。』鈔解中說：『在本覺和始覺中討論攝取法，如果是本覺所攝取的，就是大智慧光明義（Dazhihui guangming yi），遍照法界義（Bianzhao fajie yi），真實識知義等。如果是始覺所攝取的，就是三明（Sanming，指宿命明、天眼明、漏盡明）八解脫（Ba jietuo，指八種解脫境界），五眼（Wuyan，指肉眼、天眼、慧眼、法眼、佛眼）六神通（Liu shentong，指天眼通、天耳通、他心通、宿命通、神足通、漏盡通），十力（Shili，指如來十種力），四無畏（Si wuwei，指佛的四種無所畏懼的品質），十八不共法（Shiba bugong fa，指佛獨有的十八種功德）。』然而這些實際上是相同的，只是意義上有所不同。所以疏釋中說：『在生滅門中，隨順流轉是不覺，返回源頭是始覺。在意義和作用上，所攝取的法不同。如果在真如門中，就融合含攝，染污和清凈沒有差別。』這是說用一真如理（Yi zhenruli，指唯一的真如理）來融合它們，使染污即非染污，清凈即非清凈，即染污即清凈，深深地成為一體，所以沒有差別。如論中所說：『一切諸法從本來就是遠離言說相（Liyan shuo xiang，指超越語言描述的境界），遠離名字相（Liming zi xiang，指超越名字概念的境界），遠離心緣相（Lixin yuan xiang，指超越心念思慮的境界），畢竟平等，沒有變異，不可破壞，唯一是心，所以名為真如（Zhenru，指事物的真實如是的狀態）。』由此可知，隨順覺悟或不覺的因緣，似乎產生染污和清凈，因緣生起沒有自性，染污和清凈都是虛幻的。又說：『遠離言說相，怎麼可以用言語談論？遠離心緣相，怎麼可以用心去度量？』實際上是心和言語的道路都斷絕了，只有通過證悟才能相應。而且凡是言說，都是從覺觀產生，是共相和合而起。分別，是因為意識產生，是
【English Translation】 English version Equivalent to the realm of empty space (Deng xukong jie, referring to the boundless realm). It is all-pervasive. The single aspect of the Dharma realm (Fajie yixiang, referring to the unity of all phenomena in the universe). It is the equal Dharmakaya of all Tathagatas (Yiqie rulai pingdeng fashen, referring to the equal Dharmakaya of all Buddhas). Based on this Dharmakaya, all Tathagatas are said to be Original Enlightenment (Benjue, referring to the inherent enlightenment). Establishing Original Enlightenment in anticipation of Initial Enlightenment (Shijue, referring to the beginning of enlightenment). However, the moment of Initial Enlightenment is the same as Original Enlightenment, and no other enlightenment arises. Establishing Initial Enlightenment means that based on Original Enlightenment, there is Non-Enlightenment (Bujue, referring to the state of not being enlightened). Because of Non-Enlightenment, it is said that there is Initial Enlightenment. Furthermore, because the enlightened mind is the origin, it is called Ultimate Enlightenment (Jiujing jue, referring to the final enlightenment). The non-enlightened mind is not the origin, so it is not Ultimate Enlightenment. Even because there is a deluded mind (Wangxiang xin, referring to illusory thoughts), one can know names and meanings. It is to speak of True Enlightenment (Zhenjue, referring to true enlightenment). If there is no non-enlightened mind, there is no self-nature of True Enlightenment that can be described. The commentary says: 'If one follows defilement and flows into non-enlightenment, then it encompasses worldly dharmas. If the unchanging Original Enlightenment and the Initial Enlightenment that returns to the source, then it encompasses transcendental dharmas.' The sub-commentary says: 'When discussing the dharmas encompassed in Original Enlightenment and Initial Enlightenment, what is encompassed by Original Enlightenment is the meaning of great wisdom and light (Dazhihui guangming yi), the meaning of universally illuminating the Dharma realm (Bianzhao fajie yi), the meaning of true knowledge and understanding, etc. What is encompassed by Initial Enlightenment is the three insights (Sanming, referring to the knowledge of past lives, the divine eye, and the extinction of outflows), the eight liberations (Ba jietuo, referring to the eight states of liberation), the five eyes (Wuyan, referring to the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye), the six supernormal powers (Liu shentong, referring to the divine eye, the divine ear, knowing others' minds, knowing past lives, divine feet, and the extinction of outflows), the ten powers (Shili, referring to the ten powers of the Tathagata), the four fearlessnesses (Si wuwei, referring to the four qualities of fearlessness of the Buddha), and the eighteen unshared dharmas (Shiba bugong fa, referring to the eighteen unique merits of the Buddha).' However, these are actually the same, only different in meaning. Therefore, the commentary says: 'In the gate of birth and death, following the flow is non-enlightenment, and returning to the source is Initial Enlightenment. In meaning and function, the dharmas encompassed are different. If in the gate of Suchness, they are fused and encompassed, and defilement and purity are not different.' This means using the one Suchness principle (Yi zhenruli, referring to the one Suchness principle) to fuse them, so that defilement is not defilement, purity is not purity, defilement is purity, and they deeply become one taste, so there is no difference. As the treatise says: 'All dharmas from the beginning are apart from the characteristic of speech (Liyan shuo xiang, referring to the realm beyond linguistic description), apart from the characteristic of names (Liming zi xiang, referring to the realm beyond conceptual names), apart from the characteristic of mental conditions (Lixin yuan xiang, referring to the realm beyond mental thoughts and considerations), ultimately equal, without change, indestructible, only the mind, so it is called Suchness (Zhenru, referring to the true state of things as they are).' From this, it can be known that following the conditions of enlightenment or non-enlightenment, defilement and purity seem to arise, but the arising of conditions has no self-nature, and defilement and purity are both illusory. It also says: 'Being apart from the characteristic of speech, how can it be discussed with words? Being apart from the characteristic of mental conditions, how can it be measured with the mind?' In reality, the paths of mind and speech are cut off, and only through realization can one correspond. Moreover, all speech arises from perception and observation, and is the arising of common characteristics in harmony. Discrimination arises from consciousness, and is
計度比量而起。以要言之。皆因不覺。教觀隨生。若無不覺之心。一切諸法。悉無自相可說。除方便門而為開示。究竟指歸無言之道。故論云。若離不覺之心。則無真覺自相可說。以覺對不覺說。共相而轉。若無不覺。覺無自相。如獨掌不鳴。思之可見。乃至染凈諸法。悉亦如是。皆相待有。畢無自體可說。如離長何有短。離高何有低。若入宗鏡中。自然絕待。
又鈔中問。生滅真如。各攝諸法。未審攝義。為異為同。
答曰。異也。何者。生滅門中。名為該攝。真如門中。名為融攝。該攝故。染凈俱有。融攝故。染凈俱亡。俱亡故。一味不分。俱有故。歷然差別。摩訶衍論云。此二覺有二門。一者略說本覺安立門。二者略說始覺安立門。本覺門中。則有二門。一者清凈本覺門。二者染凈本覺門。始覺門中。又有二門。一者清凈始覺門。二者染凈始覺門。云何名為清凈本覺。本有法身。從無始來。具足圓滿過恒沙德。常明凈故。云何名染凈本覺。自性清凈心。受無明熏。流轉生死無斷絕故。云何名為清凈始覺。無漏性智。出離一切無量無明。不受一切無明熏故。云何名為染凈始覺。般若受無明熏。不能離故。如是諸覺。皆智眷屬。當證何理以為體分。謂性真如。及虛空理。如是二理。各有二種。云何名為
【現代漢語翻譯】 現代漢語譯本： 通過計度比量而生起（各種分別）。總而言之，都是因為不覺（avidyā，無明）。教法和觀行隨之產生。如果沒有不覺之心，一切諸法（dharma，法）都沒有自性可以言說。除了方便之門（upāya，善巧）而為開示，究竟的指歸是無言之道。所以《論》中說：『如果離開不覺之心，就沒有真覺的自相可以言說。』因為覺是針對不覺而說的，兩者相互依存而運轉。如果沒有不覺，覺也沒有自性。就像孤掌難鳴，思考一下就可以明白。乃至染凈諸法（dharma，法），也都是這樣，都是相互對待而存在，最終沒有自體可以言說。就像離開長就沒有短，離開高就沒有低。如果進入宗鏡之中，自然就超越了對待。
又，鈔中問：生滅真如（tathatā，如如），各自攝持諸法（dharma，法），不知道攝持的意義，是不同還是相同？
回答說：不同。為什麼呢？在生滅門中，稱為『該攝』，在真如門中，稱為『融攝』。因為是該攝，所以染凈都存在；因為是融攝，所以染凈都消亡。因為都消亡，所以是一味不分；因為都存在，所以歷歷分明，有差別。《摩訶衍論》說：『這兩種覺有二門，一是略說本覺安立門，二是略說始覺安立門。』在本覺門中，則有二門：一是清凈本覺門，二是染凈本覺門。在始覺門中，又有二門：一是清凈始覺門，二是染凈始覺門。什麼叫做清凈本覺？本有的法身（dharmakāya，法身），從無始以來，具足圓滿過恒河沙數（gaṅgā-nadī-vālukāsamāḥ，恒河沙）的功德，常時光明清凈。什麼叫做染凈本覺？自性清凈心，受到無明（avidyā，無明）的薰染，流轉生死沒有斷絕。什麼叫做清凈始覺？無漏性智，出離一切無量的無明（avidyā，無明），不受一切無明（avidyā，無明）的薰染。什麼叫做染凈始覺？般若（prajñā，智慧）受到無明（avidyā，無明）的薰染，不能夠脫離。像這樣的諸覺，都是智慧的眷屬，應當證得什麼理作為體分？就是性真如（tathatā，如如），以及虛空理。像這兩種理，各有兩種。什麼叫做
【English Translation】 English version: They arise through calculation and comparison. In short, it's all due to non-awakening (avidyā, ignorance). Teachings and practices arise accordingly. If there were no mind of non-awakening, all dharmas (dharma, phenomena) would have no self-nature to speak of. Except for the expedient means (upāya, skillful means) for guidance, the ultimate destination points to the path of no words. Therefore, the treatise says, 'If one departs from the mind of non-awakening, then there is no true awakening's self-nature to speak of.' Because awakening is spoken in contrast to non-awakening, they rely on each other and turn. If there is no non-awakening, awakening has no self-nature. It's like a single hand clapping, which can be understood through reflection. Even the defiled and pure dharmas (dharma, phenomena) are all like this, existing in mutual dependence, ultimately having no self-nature to speak of. Just as without long, there is no short; without high, there is no low. If one enters the Mirror of the Sect, one naturally transcends duality.
Furthermore, the commentary asks: 'The arising and ceasing True Thusness (tathatā, suchness), each encompasses all dharmas (dharma, phenomena). I don't know whether the meaning of encompassing is different or the same?'
The answer is: 'Different. Why? In the gate of arising and ceasing, it is called 'inclusive encompassing'; in the gate of True Thusness (tathatā, suchness), it is called 'fusing encompassing'. Because it is inclusive encompassing, both defilement and purity exist; because it is fusing encompassing, both defilement and purity vanish. Because they both vanish, it is one flavor, undivided; because they both exist, they are distinctly different. The Mahāyāna Treatise says: 'These two awakenings have two gates: first, briefly explaining the establishment gate of original awakening; second, briefly explaining the establishment gate of initial awakening.' Within the gate of original awakening, there are two gates: first, the gate of pure original awakening; second, the gate of defiled and pure original awakening. Within the gate of initial awakening, there are also two gates: first, the gate of pure initial awakening; second, the gate of defiled and pure initial awakening. What is called pure original awakening? The originally existing Dharmakāya (dharmakāya, Dharma body), from beginningless time, is fully endowed with merits exceeding the sands of the Ganges River (gaṅgā-nadī-vālukāsamāḥ, as many as the sands of the Ganges), constantly bright and pure. What is called defiled and pure original awakening? The self-nature pure mind, influenced by ignorance (avidyā, ignorance), transmigrates through birth and death without ceasing. What is called pure initial awakening? The un-leaking wisdom of nature, departing from all immeasurable ignorance (avidyā, ignorance), is not influenced by any ignorance (avidyā, ignorance). What is called defiled and pure initial awakening? Prajñā (prajñā, wisdom) is influenced by ignorance (avidyā, ignorance) and cannot be separated from it. Such awakenings are all retinues of wisdom. What principle should be realized as their essence? It is the True Thusness of nature (tathatā, suchness), and the principle of emptiness. These two principles each have two types. What is called'
二種真如。一者清凈真如。二者染凈真如。虛空之理。亦復如是。云何名為清凈真如。二種凈覺所證真如。離熏習故。云何名為染凈真如。二染凈覺所證真如。不離熏故。虛空之理。亦復如是。以何義故強名本覺。字事差別。其相云何。頌曰。本覺各有十。體雖同字事。各各差別故。謂根明等義。論曰。本覺各有十。云何為十本。一者根字事本。本有法身。能善住持一切功德。譬如樹根。能善住持一切枝葉。及華果等。不壞不失故。二者本字事本。本有法身。從無始來。自然性有。不從始起故。三者遠字事本。本有法身。其有德時。重重久遠無分界故。四者自字事本。本有法身。我自成我。非他成我故。五者體字事本。本有法身。為諸枝德作依止故。六者性字事本。本有法身。不轉之義常建立故。七者住字事本。本有法身。住于無住無去來故。八者常字事本。本有法身。決定實際無流轉故。九者堅字事本。本有法身。遠離風相。堅固不動若金剛故。十者總字事本。本有法身。廣大圓滿無所不遍。為通體故。是名為十。云何十覺。一者鏡字事覺。薩般若慧。清凈明白無塵累故。二者開字事覺。薩般若慧。通達現了無障礙故。三者一字事覺。薩般若慧。獨尊獨一無比量故。四者離字事覺。薩般若慧。自性解脫。出離一切種
【現代漢語翻譯】 現代漢語譯本 兩種真如（Tathata）：一是清凈真如，二是染凈真如。虛空的道理，也是如此。 什麼叫做清凈真如？是兩種清凈覺悟所證得的真如，因為它遠離了熏習的緣故。 什麼叫做染凈真如？是兩種染凈覺悟所證得的真如，因為它不離熏習的緣故。虛空的道理，也是如此。 因為什麼緣故勉強稱之為本覺（original enlightenment）？字和事有什麼差別？它的相狀如何？ 頌說：本覺各有十種，體性雖然相同，但字和事各有差別。指的是根、明等意義。 論說：本覺各有十種。什麼是十種本？ 一是根字事本。本有的法身（Dharmakaya），能夠很好地住持一切功德。譬如樹根，能夠很好地住持一切枝葉以及花果等，不會壞滅和遺失。 二是本字事本。本有的法身，從無始以來，自然具有，不是從開始才產生的。 三是遠字事本。本有的法身，當具有功德時，重重久遠沒有分界。 四是自字事本。本有的法身，我自然成就我，不是由他成就我。 五是體字事本。本有的法身，為各種枝末功德作為依靠。 六是性字事本。本有的法身，不改變的意義常恒建立。 七是住字事本。本有的法身，安住于無住無去來。 八是常字事本。本有的法身，決定是實際，沒有流轉。 九是堅字事本。本有的法身，遠離風的相狀，堅固不動如金剛。 十是總字事本。本有的法身，廣大圓滿無所不遍，是通體的緣故。這叫做十種本。 什麼是十種覺？ 一是鏡字事覺。薩般若慧（Sarvajna），清凈明白沒有塵埃污垢。 二是開字事覺。薩般若慧，通達顯現沒有障礙。 三是一字事覺。薩般若慧，獨尊獨一沒有比量。 四是離字事覺。薩般若慧，自性解脫，出離一切種類
【English Translation】 English version There are two kinds of Suchness (Tathata): one is Pure Suchness, and the other is Defiled-Pure Suchness. The principle of emptiness is also like this. What is called Pure Suchness? It is the Suchness realized by two kinds of pure enlightenment, because it is away from conditioning. What is called Defiled-Pure Suchness? It is the Suchness realized by two kinds of defiled and pure enlightenment, because it is not away from conditioning. The principle of emptiness is also like this. For what reason is it勉強called Original Enlightenment (original enlightenment)? What is the difference between the word and the matter? What is its appearance? The verse says: Original Enlightenment has ten kinds, although the essence is the same, the word and the matter are different. It refers to the meaning of root, brightness, etc. The treatise says: Original Enlightenment has ten kinds. What are the ten kinds of origin? First is the Root-Word-Matter Origin. The inherent Dharmakaya (Dharmakaya) is able to well sustain all merits. For example, the root of a tree is able to well sustain all branches, leaves, flowers, and fruits, without being destroyed or lost. Second is the Origin-Word-Matter Origin. The inherent Dharmakaya has been naturally present since beginningless time, not arising from the beginning. Third is the Distant-Word-Matter Origin. The inherent Dharmakaya, when possessing merits, is infinitely distant and without boundaries. Fourth is the Self-Word-Matter Origin. The inherent Dharmakaya, I naturally become myself, not being made by others. Fifth is the Essence-Word-Matter Origin. The inherent Dharmakaya serves as the basis for various branch merits. Sixth is the Nature-Word-Matter Origin. The inherent Dharmakaya, the meaning of non-transformation is constantly established. Seventh is the Abiding-Word-Matter Origin. The inherent Dharmakaya abides in non-abiding, without coming or going. Eighth is the Constant-Word-Matter Origin. The inherent Dharmakaya is definitely actual and without transmigration. Ninth is the Firm-Word-Matter Origin. The inherent Dharmakaya is away from the appearance of wind, firm and immovable like diamond. Tenth is the Total-Word-Matter Origin. The inherent Dharmakaya is vast, complete, and all-pervading, because it is the all-encompassing essence. This is called the ten origins. What are the ten kinds of enlightenment? First is the Mirror-Word-Matter Enlightenment. Sarvajna (Sarvajna) wisdom is pure, clear, and without dust or defilement. Second is the Opening-Word-Matter Enlightenment. Sarvajna wisdom is penetrating, manifest, and without obstacles. Third is the One-Word-Matter Enlightenment. Sarvajna wisdom is uniquely supreme and incomparable. Fourth is the Detachment-Word-Matter Enlightenment. Sarvajna wisdom is naturally liberated, free from all kinds
種縛故。五者滿字事覺。薩般若慧。自具足無量種種功德。無所少故。六者照字事覺。薩般若慧。放大光明。遍照一切無量境故。七者察字事覺。薩般若慧。常恒分明無迷亂故。八者顯字事覺。薩般若慧。清凈體中。凈品眷屬悉現前故。九者知字事覺。薩般若慧。於一切法無不窮故。十者覺字事覺。薩般若慧。所有功德。唯有覺照。無一一法而非覺故。是名為十。如是十種本覺字義。唯依一種本性法身。隨義釋異。據其自體。無別而已。此中所說。二本覺中。當何本覺。謂清凈本覺。非染凈本覺。染凈本覺字義差別。其相云何。頌曰。染凈本覺中。或各有十義。前說十事中。各有離性故。論曰。此本覺中。或各有十。所以者何。前十義中。各有不守自性義故。字事配屬。依嚮應知。如是二覺。同耶異耶。非同同故。非異異故。以此義故。或同或異。或非是同。或非是異。是故皆是皆非而已。以何義故。強名始覺。字事差別。其相云何。頌曰。從無始已來。無有惑亂時。今日始初覺。故名為始覺。論曰。從無始來。始覺般若。無惑亂時。而無惑時。今日始初覺。故名始覺。如是始覺前惑後覺。則非始覺。而無惑時。理常現。今常初。故為始覺。如是始覺。二始覺中當何始覺耶。謂清凈覺。非染凈覺。染凈始覺字事差別。
【現代漢語翻譯】 現代漢語譯本 種字事覺，薩般若慧（Sarvajna-jnana，一切智智），斷除一切煩惱的束縛的緣故。 五者，滿字事覺，薩般若慧，自身具足無量種種功德，沒有絲毫欠缺的緣故。 六者，照字事覺，薩般若慧，放大光明，普遍照耀一切無量境界的緣故。 七者，察字事覺，薩般若慧，常時分明而沒有迷惑錯亂的緣故。 八者，顯字事覺，薩般若慧，在清凈的本體中，清凈的品類眷屬全部顯現的緣故。 九者，知字事覺，薩般若慧，對於一切法沒有不窮盡瞭解的緣故。 十者，覺字事覺，薩般若慧，所有的功德，唯有覺照，沒有一法不是覺性的緣故。這被稱為十種本覺的字義，唯獨依靠一種本性法身（Dharmakaya，法身），隨著意義解釋不同，就其自體而言，沒有差別。這裡所說的兩種本覺中，應當是哪一種本覺呢？是清凈本覺，不是染凈本覺。染凈本覺的字義差別，它的相狀是怎樣的呢？頌文說：『染凈本覺中，或各有十義，前說十事中，各有離性故。』論述說：這種本覺中，或者各有十種意義。為什麼呢？前面十種意義中，各有不守自性的意義的緣故。字義的配屬，應當依據所趨向來了解。像這樣兩種覺，是相同還是相異呢？不是相同，因為相同；不是相異，因為相異。因為這個意義，或者相同或者相異，或者不是相同，或者不是相異，所以都是是，也都是非。以什麼意義，勉強稱之為始覺呢？字義的差別，它的相狀是怎樣的呢？頌文說：『從無始已來，無有惑亂時，今日始初覺，故名為始覺。』論述說：從無始以來，始覺般若，沒有惑亂的時候，而沒有惑的時候，今日才開始覺悟，所以名為始覺。像這樣始覺之前迷惑之後覺悟，就不是始覺了。而沒有惑的時候，真理常時顯現，現在常時是最初，所以是始覺。像這樣始覺，兩種始覺中應當是哪一種始覺呢？是清凈覺，不是染凈覺。染凈始覺的字義差別，
【English Translation】 English version 'Seed' character signifies the realization that Sarvajna-jnana (all-knowing wisdom) severs the bonds of all afflictions. 'Fullness' character signifies the realization that Sarvajna-jnana is inherently complete with immeasurable merits, lacking nothing. 'Illumination' character signifies the realization that Sarvajna-jnana emits great light, universally illuminating all immeasurable realms. 'Discernment' character signifies the realization that Sarvajna-jnana is constantly clear and free from confusion. 'Manifestation' character signifies the realization that Sarvajna-jnana manifests all pure qualities and their retinue within the pure essence. 'Knowledge' character signifies the realization that Sarvajna-jnana exhaustively understands all dharmas (teachings). 'Awakening' character signifies the realization that Sarvajna-jnana's merits are solely awakening and illumination, with no dharma that is not awakening. These are the ten meanings of original awakening, relying solely on the one essential Dharmakaya (body of truth), with different interpretations according to meaning, but no difference in its essence. Among the two original awakenings mentioned here, which one is referred to? It is the pure original awakening, not the defiled-pure original awakening. What is the difference in meaning between the defiled-pure original awakening? The verse says: 'In the defiled-pure original awakening, each may have ten meanings. In the ten matters mentioned earlier, each has the meaning of being separate from its nature.' The treatise says: In this original awakening, each may have ten meanings. Why? Because in the previous ten meanings, each has the meaning of not adhering to its own nature. The allocation of characters and matters should be understood according to the direction. Are these two awakenings the same or different? Not the same, because they are the same; not different, because they are different. Because of this meaning, they are either the same or different, or neither the same nor different, so they are all is and all is not. By what meaning is it勉強called initial awakening? What is the difference in meaning, and what is its appearance? The verse says: 'From beginningless time, there has been no time of confusion. Today is the first initial awakening, hence it is called initial awakening.' The treatise says: From beginningless time, initial awakening prajna (wisdom) has no time of confusion, and when there is no confusion, today is the first initial awakening, hence it is called initial awakening. If there is confusion before and awakening after, it is not initial awakening. But when there is no confusion, the truth is always present, and now is always the beginning, so it is initial awakening. Which of the two initial awakenings should be considered as such? It is pure awakening, not defiled-pure awakening. The difference in meaning between defiled-pure initial awakening,
其相云何。頌曰。清凈始覺智。不守自性故。而能受染熏。故名染凈覺。雖無惑時而不守自性故。能受染熏。隨緣流轉。以此義故。是故名為染凈始覺。以何義故強名真如。字事差別。其相云何。頌曰。性真如理體。平等平等一。無有多相故。故名為真如。論曰。性真如理。平等平等。雖同一相。亦無一相。亦無多相。無一相故。遠離同緣。無多相故。遠離異緣。以此義故。名為真如。如是真如。二種凈智親所內證。複次真如各有十義。一者根字事真。乃至第十總字事真。如是十真十種本義。相應俱有。不相舍離。是故同名表示而已。云何十如。一者鏡字事如。乃至第十覺字事如。如是十覺義。相應俱有。不相舍離故。是故同名表示而已。所以者何。十種真理本有法身。有德方便。十真如理薩般若慧。有覺方便。以此義故。更重言詞。作如是示。此中所說。二真如中。當何真如。謂清凈真如。非染凈真如。染凈真如字事差別。其相云何。頌曰。清凈真如理。不守自性故。而能受染熏。名染凈真如。論曰。清凈真如。從無始來。平等平等。自性清凈。不生不滅。亦無去來。亦無住所。而真如理性。不守自性故。隨緣動轉。是故名為染凈真如。如是真如。二染凈智親所內證。相應俱有。不相舍離。如是等義。觀前所說。比
【現代漢語翻譯】 現代漢語譯本 『其相云何？』（它的體相是怎樣的呢？） 頌曰：『清凈始覺智，不守自性故，而能受染熏，故名染凈覺。』（清凈的初始覺悟智慧，不執守自身的本性，因此能夠接受染污的薰染，所以稱為染凈覺。） 『雖無惑時而不守自性故，能受染熏，隨緣流轉。以此義故，是故名為染凈始覺。』（即使在沒有迷惑的時候，也不執守自身的本性，因此能夠接受染污的薰染，隨順因緣而流轉。因為這個緣故，所以稱為染凈始覺。） 『以何義故強名真如？字事差別，其相云何？』（因為什麼緣故勉強稱之為『真如』（Tathata）呢？在文字和事相上的差別，它的體相是怎樣的呢？） 頌曰：『性真如理體，平等平等一，無有多相故，故名為真如。』（自性真如的理體，平等而唯一，沒有多種不同的相狀，所以稱為真如。） 論曰：『性真如理，平等平等。雖同一相，亦無一相，亦無多相。無一相故，遠離同緣；無多相故，遠離異緣。以此義故，名為真如。』（自性真如的理，是平等而唯一的。雖然是同一體相，但也沒有單一的體相，也沒有多種體相。因為沒有單一的體相，所以遠離了相同的因緣；因為沒有多種體相，所以遠離了不同的因緣。因為這個緣故，稱為真如。） 『如是真如，二種凈智親所內證。』（這樣的真如，是兩種清凈智慧親自體證的。） 『複次真如各有十義。一者根字事真，乃至第十總字事真。如是十真十種本義，相應俱有，不相舍離。是故同名表示而已。』（再次，真如各有十種含義。第一是根字事真，乃至第十是總字事真。這十種真如和十種根本含義，相互對應，共同存在，不互相分離。所以用同一個名稱來表示而已。） 『云何十如？一者鏡字事如，乃至第十覺字事如。如是十覺義，相應俱有，不相舍離故，是故同名表示而已。』（什麼是十如呢？第一是鏡字事如，乃至第十是覺字事如。這十種覺悟的含義，相互對應，共同存在，不互相分離，所以用同一個名稱來表示而已。） 『所以者何？十種真理本有法身，有德方便；十真如理薩般若慧（Sarvajna-jnana），有覺方便。以此義故，更重言詞，作如是示。』（為什麼這樣說呢？十種真理本來具有法身，具有功德的方便；十真如的理具有薩般若慧，具有覺悟的方便。因為這個緣故，再次重複言辭，作這樣的開示。） 『此中所說，二真如中，當何真如？謂清凈真如，非染凈真如。』（這裡所說的兩種真如中，應當是指哪一種真如呢？是指清凈真如，而不是染凈真如。） 『染凈真如字事差別，其相云何？』（染凈真如在文字和事相上的差別，它的體相是怎樣的呢？） 頌曰：『清凈真如理，不守自性故，而能受染熏，名染凈真如。』（清凈真如的理，不執守自身的本性，因此能夠接受染污的薰染，稱為染凈真如。） 論曰：『清凈真如，從無始來，平等平等，自性清凈，不生不滅，亦無去來，亦無住所。而真如理性，不守自性故，隨緣動轉，是故名為染凈真如。』（清凈真如，從無始以來，平等而唯一，自性清凈，不生不滅，也沒有來去，也沒有住所。而真如的理性，不執守自身的本性，隨順因緣而動轉，所以稱為染凈真如。） 『如是真如，二染凈智親所內證。相應俱有，不相舍離。如是等義，觀前所說，比』（這樣的真如，是兩種染凈智慧親自體證的。相互對應，共同存在，不互相分離。像這樣的含義，觀察前面所說的，比較）
【English Translation】 English version 'What is its nature?' The verse says: 'Pure initial enlightenment wisdom, does not adhere to its own nature, therefore it can receive defiled薰染, hence it is called defiled and pure enlightenment.' 'Although there is no delusion, it does not adhere to its own nature, therefore it can receive defiled薰染, and flows according to conditions. Because of this meaning, it is called defiled and pure initial enlightenment.' 'For what reason is it勉強 called 'Tathata' (真如)? What are the differences in words and phenomena, and what is its nature?' The verse says: 'The essence of the nature of Tathata, is equal and one, without many different aspects, therefore it is called Tathata.' The treatise says: 'The nature of Tathata is equal and one. Although it is of the same aspect, it is also without a single aspect, and without many aspects. Because it is without a single aspect, it is far from the same conditions; because it is without many aspects, it is far from different conditions. Because of this meaning, it is called Tathata.' 'Such Tathata is personally and inwardly realized by two kinds of pure wisdom.' 'Furthermore, Tathata each has ten meanings. The first is the truth of the root word, up to the tenth is the truth of the total word. These ten truths and ten kinds of original meanings correspond to each other, exist together, and do not separate from each other. Therefore, they are only indicated by the same name.' 'What are the ten 'as-it-is' (如)? The first is the 'as-it-is' of the mirror word, up to the tenth is the 'as-it-is' of the awakening word. These ten meanings of awakening correspond to each other, exist together, and do not separate from each other, therefore they are only indicated by the same name.' 'Why is this so? The ten kinds of truth originally have the Dharmakaya (法身), with virtuous means; the ten truths of Tathata have Sarvajna-jnana (薩般若慧), with awakening means. Because of this meaning, the words are repeated again, making such a demonstration.' 'Among the two Tathatas mentioned here, which Tathata should be referred to? It refers to pure Tathata, not defiled and pure Tathata.' 'What are the differences in words and phenomena of defiled and pure Tathata, and what is its nature?' The verse says: 'The principle of pure Tathata, does not adhere to its own nature, therefore it can receive defiled薰染, and is called defiled and pure Tathata.' The treatise says: 'Pure Tathata, from beginningless time, is equal and one, its nature is pure, it neither arises nor ceases, it neither comes nor goes, nor does it have a dwelling place. But the nature of Tathata does not adhere to its own nature, and moves according to conditions, therefore it is called defiled and pure Tathata.' 'Such Tathata is personally and inwardly realized by two kinds of defiled and pure wisdom. They correspond to each other, exist together, and do not separate from each other. Such meanings, observe what was said before, compare'
類應知。以何義故強名虛空。字事差別。其相云何。虛空有十義。其體雖同。義事各各差別故。謂無礙等事。論曰。性虛空理。有十種義。一者無障礙義。諸色法中無障礙故。二者周遍義。無所不至故。三者平等義。無揀擇故。四者廣大義。無分際故。五者無相義。絕色相故。六者清凈義。無塵累故。七者不動義。無成壞故。八者有空義。滅有量故。九者空空義。離空著故。十者無得義。不能執故。是名為十。如是十事。義用差別。若據其體。無別而已。此虛空理。二種凈智親所內證。相應俱有。不相舍離。二虛空中當何虛空。謂清凈虛空。非染凈虛空。染凈虛空字事差別。其相云何。頌曰。清凈虛空理。不守自性故。而能受熏習。名染凈虛空。論曰。清凈虛空。具足十德。亦無染相。亦無凈相。而虛空性不守自性故。能受染凈熏。隨緣流轉。是故名為染凈虛空。又起信論疏云。本覺者。以對始故。說之為本。言離念者。離於妄念。顯無不覺也。等虛空等者。非唯無不覺之闇。乃有大智慧光明義等故也。虛空有二義。以況于本覺。一週遍義。謂橫遍三際。豎通凡聖。故云無所不遍也。二無差別義。謂在纏出障。性恒無二。故法界一相也。欲明覺義出纏相顯。故云即是如來平等法身。既法身之覺。理非新成。故云依此法
【現代漢語翻譯】 現代漢語譯本： 類應知（Leyaṅzhi）：因為什麼緣故勉強稱呼為虛空（Śūnyatā）？字和事有什麼差別？它的相狀是怎樣的？虛空有十種意義，它的本體雖然相同，但意義和作用各有差別。所謂的無礙等事。 論曰：性虛空的道理，有十種意義。第一是無障礙義，在各種色法中沒有障礙的緣故。第二是周遍義，沒有地方不到達的緣故。第三是平等義，沒有揀擇的緣故。第四是廣大義，沒有邊際的緣故。第五是無相義，斷絕色相的緣故。第六是清凈義，沒有塵埃污垢的緣故。第七是不動義，沒有產生和壞滅的緣故。第八是有空義，滅除有量的緣故。第九是空空義，遠離對空的執著的緣故。第十是無得義，不能執取的緣故。這稱為十種意義。這十種意義，作用各有差別，如果就它的本體來說，沒有差別而已。這虛空的道理，是兩種清凈智慧親自內心證悟的，相應並俱有，不互相舍離。這兩種虛空中，指的是哪種虛空？指的是清凈虛空，不是染凈虛空。染凈虛空，字和事有什麼差別？它的相狀是怎樣的？ 頌曰：清凈虛空的道理，不守護自己的本性，所以能夠接受熏習，名為染凈虛空。 論曰：清凈虛空，具足十種功德，也沒有染污的相狀，也沒有清凈的相狀，而虛空的本性不守護自己的本性，所以能夠接受染污和清凈的熏習，隨著因緣流轉，因此名為染凈虛空。又《起信論疏》說：『本覺（mūla-bodhi）』，因為相對於始覺（āgantuka-bodhi）的緣故，所以說為本。說『離念』，是遠離妄念，顯示沒有不覺悟的。『等虛空等』，不僅僅是沒有不覺悟的黑暗，而且有大智慧光明等意義的緣故。虛空有兩種意義，用來比況本覺。一是周遍義，指橫向遍及過去、現在、未來三世，縱向貫通凡夫和聖人，所以說無所不遍。二是無差別義，指在被煩惱纏縛和脫離障礙時，本性恒常沒有差別，所以法界（dharma-dhātu）是一個相狀。想要說明覺悟的意義，顯現脫離纏縛的相狀，所以說就是如來（Tathāgata）的平等法身（samata-kāya）。既然法身的覺悟，道理上不是新近才成就的，所以說依靠這個法。
【English Translation】 English version: Leyaṅzhi: For what reason is it forcibly called Śūnyatā (emptiness)? What is the difference between the word and the matter? What is its appearance? Śūnyatā has ten meanings, and although its substance is the same, the meanings and functions are different. These are the so-called unobstructed matters. Treatise says: The principle of the nature of Śūnyatā has ten meanings. The first is the meaning of unobstructedness, because there is no obstruction in all dharmas of form. The second is the meaning of pervasiveness, because there is no place that it does not reach. The third is the meaning of equality, because there is no discrimination. The fourth is the meaning of vastness, because there is no boundary. The fifth is the meaning of no-appearance, because it cuts off the appearance of form. The sixth is the meaning of purity, because there is no dust or dirt. The seventh is the meaning of immovability, because there is no arising or ceasing. The eighth is the meaning of having emptiness, because it eliminates the measurable. The ninth is the meaning of emptiness of emptiness, because it is far from attachment to emptiness. The tenth is the meaning of non-attainment, because it cannot be grasped. This is called the ten meanings. These ten meanings have different functions, but if we consider its substance, there is no difference. This principle of Śūnyatā is personally and inwardly realized by two kinds of pure wisdom, corresponding and coexisting, and not abandoning each other. Which of these two Śūnyatās is being referred to? It refers to pure Śūnyatā, not defiled and purified Śūnyatā. What is the difference between the word and the matter of defiled and purified Śūnyatā? What is its appearance? Verse says: The principle of pure Śūnyatā does not guard its own nature, so it can receive熏習 (xūnxí, influence/habituation), and is called defiled and purified Śūnyatā. Treatise says: Pure Śūnyatā is complete with ten virtues, and has neither the appearance of defilement nor the appearance of purity, but the nature of Śūnyatā does not guard its own nature, so it can receive the 熏習 (xūnxí, influence/habituation) of defilement and purity, and flows with conditions, so it is called defiled and purified Śūnyatā. Furthermore, the Commentary on the Awakening of Faith says: 'Mūla-bodhi (original enlightenment)' is called the root because it is relative to āgantuka-bodhi (acquired enlightenment). 'Leaving thought' means leaving delusional thoughts, showing that there is no non-awakening. 'Equal to Śūnyatā' means that not only is there no darkness of non-awakening, but also there is the meaning of great wisdom and light. Śūnyatā has two meanings, which are used to compare mūla-bodhi (original enlightenment). One is the meaning of pervasiveness, which refers to horizontally pervading the three times of past, present, and future, and vertically connecting ordinary people and sages, so it is said that there is no place that it does not pervade. The second is the meaning of non-discrimination, which refers to the fact that when bound by afflictions and when free from obstacles, the nature is always without difference, so the dharma-dhātu (dharma realm) is one appearance. If you want to explain the meaning of enlightenment and show the appearance of being free from bondage, it is said that it is the samata-kāya (equality body) of the Tathāgata (Thus Come One). Since the enlightenment of the dharma-kāya (dharma body) is not newly achieved in principle, it is said to rely on this dharma.
身。說名本覺。無性攝論云。無垢無掛礙智。名為法身。金光明經。名大圓鏡智。為法身等。皆此義也。何以故者。責其立名。有二責意。一云。上開章中直云覺義。何故今結乃名本覺。二云。此中既稱本覺。何故論中直云覺耶。進退責也。釋云。以對始故。說之為本。答初意也。以始即同本。以至心原時。始覺即同本覺。無二相故。是故論中但云其覺。答后意也。良以本覺隨染。生於始覺。還待此始覺。方名本覺。故云本覺者。對始覺說也。然此始覺。是本覺所成。還契心原。融同一體。方名始覺。故云以始覺即同本也。
問。若始覺異本。即不成始也。若始同本。即無始覺之異。如何說言對始名本。
答。今在生滅門中。約隨染義。形本不覺。說於始覺。而實始覺至心原時。染緣既盡。始本不殊。平等絕言。即真如門攝也。是故本覺之名。在生滅門中。非真如門也。第二始覺者。牒名。依本覺有不覺者。明起始覺之所由。謂即此心體。隨無明緣。動作妄念。而以本覺內熏習力故。漸有微覺厭求乃至究竟還同本覺。故云依本覺。是以依本覺有不覺。依不覺有始覺也。論云。本覺隨染。生智凈相者。即此始覺也。此中大意。明本覺成不覺。不覺成始覺。始覺同本覺。同本覺故。即無不覺。無不覺故。即無
本覺。無本覺故。平等平等。離言絕慮。是故佛果圓融。蕭然無寄。尚無始本之殊。何有三身之異。但隨物心現。故說報化之用耳。又今約真如。則是本覺。無明則是不覺。真如有二義。一不變。二隨緣。無明亦二。一無體即空。二有用成事。此隨緣真如。及成事無明。各有二義。一違自順他。二違他順自。無明中。初違自順他。有二。一能返對詮示性功德。二能知名義而成凈用。違他順自亦二。一覆真理。二成妄心。真如中。違他順自有二。一翻對妄染顯自。德二內熏無明起凈用。違自順他亦二。一隱自真體。二顯現妄法。由無明中返對詮示義。及真如中翻妄顯德義。從此二義。得有本覺。又由無明中能知名義。及真如中內熏義。從此二義。得有始覺。又由無明中覆真義。真如中隱體義。得有根本不覺。又由無明中成妄義。及真如中現妄義。得有枝末不覺。覺與不覺。若镕融總攝。唯在生滅一門也。真如門約體絕相說。本覺門約性德說。大智慧光明義等名覺。本者。性義。覺者。是智慧心。鈔釋云。真中不變。妄中體空。成真如門。真中隨緣。妄中成事。成生滅門。乃至一切凈緣分劑法相。屬於二覺。一切染緣分劑法相。屬二不覺。又于中凈法之體。屬於本覺。凈法之用。屬於始覺。又染法之體。屬根本不覺。染法
【現代漢語翻譯】 現代漢語譯本 本覺（Běnjué，innate enlightenment）是沒有本覺的緣故。平等平等，超越言語，斷絕思慮。因此，佛果圓滿融合，空曠寂靜，無所依傍。尚且沒有初始和根本的差別，哪裡還有法身（fǎshēn，Dharmakaya）、報身（bàoshēn，Sambhogakaya）、化身（huàshēn，Nirmanakaya）的三身之別呢？只是隨著眾生的心而顯現，所以才說有報身和化身的作用罷了。再說現在從真如（zhēnrú，Tathata）的角度來說，就是本覺；無明（wúmíng，Avidya）就是不覺。真如有兩種含義：一是不變，二是隨緣。無明也有兩種：一是沒有自體，即是空；二是有作用，成就諸事。這隨緣的真如和成就諸事的無明，各有兩種含義：一是違背自己，順應他者；二是違揹他者，順應自己。無明中，首先違背自己，順應他者，有兩種：一是能夠反過來對應詮釋自性的功德；二是能夠知曉名義，成就清凈的作用。違揹他者，順應自己也有兩種：一是覆蓋真理；二是成就妄心。真如中，違揹他者，順應自己也有兩種：一是反過來對應妄染，顯現自體的功德；二是內在熏習無明，生起清凈的作用。違背自己，順應他者也有兩種：一是隱藏自己的真體；二是顯現虛妄的法。由於無明中反過來對應詮釋的含義，以及真如中翻轉虛妄，顯現功德的含義，從此二義，才會有本覺。又由於無明中能夠知曉名義，以及真如中內在熏習的含義，從此二義，才會有始覺（shǐjué，initial enlightenment）。又由於無明中覆蓋真理的含義，真如中隱藏真體的含義，才會有根本不覺（gēnběn bùjué，fundamental non-enlightenment）。又由於無明中成就虛妄的含義，以及真如中顯現虛妄的含義，才會有枝末不覺（zhīmò bùjué，branch-end non-enlightenment）。覺與不覺，如果镕融總攝，唯獨在於生滅一門之中。真如門從本體上斷絕相狀來說，本覺門從自性功德來說。大智慧光明義等名稱為覺，本，是自性的含義，覺，是智慧心。《鈔釋》中說：真中不變，妄中體空，成就真如門；真中隨緣，妄中成事，成就生滅門。乃至一切清凈的因緣、分劑、法相，屬於二覺；一切染污的因緣、分劑、法相，屬於二不覺。又其中清凈法的本體，屬於本覺；清凈法的作用，屬於始覺。又染污法的本體，屬於根本不覺；染污法
【English Translation】 English version Běnjué (本覺, innate enlightenment) exists because there is no non-Běnjué. Equality, equality, beyond words and cutting off thoughts. Therefore, the Buddha-fruit is perfectly integrated, vast and serene, without reliance. There is no distinction between beginning and origin, so how can there be differences between the three bodies: Dharmakaya (法身), Sambhogakaya (報身), and Nirmanakaya (化身)? It only manifests according to the minds of beings, hence the talk of the functions of Sambhogakaya and Nirmanakaya. Furthermore, from the perspective of Tathata (真如), it is Běnjué; Avidya (無明) is non-enlightenment. Tathata has two meanings: one is unchanging, and the other is conditioned arising. Avidya also has two aspects: one is without substance, which is emptiness; the other is having function, accomplishing things. This conditioned arising Tathata and accomplishing Avidya each have two meanings: one is opposing oneself and complying with others; the other is opposing others and complying with oneself. In Avidya, first, opposing oneself and complying with others has two aspects: one is being able to reflect and explain the merits of the self-nature; the other is being able to know names and meanings, thus accomplishing pure functions. Opposing others and complying with oneself also has two aspects: one is covering up the truth; the other is accomplishing deluded mind. In Tathata, opposing others and complying with oneself also has two aspects: one is reflecting on delusion and revealing one's own merits; the other is inwardly perfuming Avidya, giving rise to pure functions. Opposing oneself and complying with others also has two aspects: one is concealing one's own true substance; the other is manifesting deluded dharmas. Because of the meaning of reflecting and explaining in Avidya, and the meaning of reversing delusion and revealing merits in Tathata, from these two meanings, there is Běnjué. Also, because of the ability to know names and meanings in Avidya, and the meaning of inward perfuming in Tathata, from these two meanings, there is initial enlightenment (始覺). Also, because of the meaning of covering up the truth in Avidya, and the meaning of concealing the true substance in Tathata, there is fundamental non-enlightenment (根本不覺). Also, because of the meaning of accomplishing delusion in Avidya, and the meaning of manifesting delusion in Tathata, there is branch-end non-enlightenment (枝末不覺). Enlightenment and non-enlightenment, if melted and totally embraced, are only within the gate of birth and death. The Tathata gate speaks of severing characteristics from the perspective of the substance, while the Běnjué gate speaks of the merits of the self-nature. Great wisdom, light, meaning, etc., are called enlightenment. 'Origin' is the meaning of self-nature, and 'enlightenment' is the mind of wisdom. The commentary says: unchanging in truth, empty in substance in delusion, accomplishing the Tathata gate; conditioned arising in truth, accomplishing things in delusion, accomplishing the birth-and-death gate. Even all pure conditions, divisions, and dharma characteristics belong to the two enlightenments; all defiled conditions, divisions, and dharma characteristics belong to the two non-enlightenments. Furthermore, the substance of pure dharma belongs to Běnjué; the function of pure dharma belongs to initial enlightenment. Furthermore, the substance of defiled dharma belongs to fundamental non-enlightenment; defiled dharma
之相。屬枝末不覺。又始覺是末。不離本覺之本。論云。始覺者。即同本覺。又云。而實無有始覺之異。乃至平等同一覺故。枝末不覺。不離根本不覺。論云。當知無明。能生一切染法。以一切染法。皆是不覺相故。然斯二覺。但是體用之異。本末二不覺。但是粗細之異。豈可離體有用。離細有粗者哉。又眾生根本迷有二。一迷法。謂無明住地。迷覆法體。所言法者。謂眾生心。名為蔽意。故此無明迷真之初。妄惑之本。二迷義。通四住惑。由前癡故。迷覆因緣無我之義。妄立諸法。所迷諸法。有內有外。謂憍慢邪見。此依迷內。妄立我法。自高陵物。愛念邪見。此依迷外。妄謂我所及外境界。而生貪愛。如渴鹿馳焰癡猿捉月。無而橫計。枉入苦輪。總自迷心。更非他咎。杜正倫云。心是如來之言。高推聖地。身即菩提之說。自隔凡倫。不悟夫功德無量。唯在方寸之中。相好宛然。不出陰界之外。又碑詞云。法性平等。實慧虛通。我同於異。人異於同。不壞於有。無取于空。道非心外。佛即心中。
問。不覺妄心。元無自體。今已覺悟。妄心起時。無有初相。則全成真覺。此真覺相。為復隨妄俱遣。為當始終建立。
答。因妄說真。真無自相。從真起妄。妄體本虛。妄既歸空。真亦不立。起信論云。不覺
【現代漢語翻譯】 現代漢語譯本 是本覺之相。執著于枝末而不能覺察。而且始覺也是末，不離本覺之本。論中說：『始覺，即同於本覺。』又說：『實際上沒有始覺的差異，乃至平等同一覺故。』枝末的不覺，不離根本的不覺。論中說：『應當知道無明，能生一切染法，因為一切染法，都是不覺之相的緣故。』然而這兩種覺，只是體和用的差異。本和末兩種不覺，只是粗和細的差異。怎麼可以離開體而有作用，離開細而有粗呢？ 而且眾生根本的迷惑有兩種：一是迷法，即無明住地（指無明的根本處），迷惑覆蓋法體。所說的法，是指眾生心，名為蔽意。因此這無明是迷惑真如的開始，虛妄迷惑的根本。二是迷義，貫通四住惑（指見惑和思惑）。由於之前的愚癡，迷惑覆蓋因緣無我的道理，虛妄地建立諸法。所迷惑的諸法，有內有外。如憍慢邪見，這是依于迷惑內心，虛妄地建立我法，自高自大，輕視他人。愛念邪見，這是依于迷惑外境，虛妄地認為是我所有的以及外在的境界，而產生貪愛。如同口渴的鹿追逐熱焰，癡迷的猿猴撈取水中月亮，本來沒有卻橫加計較，枉自進入痛苦的輪迴。總而言之是自己迷惑了心，並非是其他人的過錯。 杜正倫說：『心是如來的言語，高度推崇聖地。身即菩提的說法，自己隔絕於凡俗。』不明白功德無量，只在于方寸之間。相好宛然，不出陰界之外。又碑詞說：『法性平等，實慧虛通。我同於異，人異於同。不壞於有，無取于空。道非心外，佛即心中。』 問：不覺的妄心，原本沒有自體。現在已經覺悟，妄心生起時，沒有最初的相狀，那麼就完全成為真覺。這真覺之相，是隨著妄心一同消散，還是應當始終建立？ 答：因為妄而說真，真沒有自相。從真而起妄，妄體本來是虛幻的。妄既然歸於空，真也不成立。《起信論》說：『不覺』
【English Translation】 English version is the aspect of original enlightenment (本覺, ben jue). Being attached to the branches and leaves, one is not aware. Moreover, initial enlightenment (始覺, shi jue) is also the end, not separate from the origin of original enlightenment. The treatise says: 'Initial enlightenment is the same as original enlightenment.' It also says: 'In reality, there is no difference in initial enlightenment, even to the point of equality and oneness in enlightenment.' The non-awareness of the branches and leaves is not separate from the fundamental non-awareness. The treatise says: 'It should be known that ignorance (無明, wu ming) can generate all defiled dharmas, because all defiled dharmas are aspects of non-awareness.' However, these two enlightenments are only different in essence and function. The two non-awarenesses, original and end, are only different in coarse and fine. How can there be function without essence, or coarse without fine? Moreover, sentient beings have two fundamental confusions: first, confusion about the Dharma, which is the dwelling place of ignorance, obscuring the essence of the Dharma. The so-called Dharma refers to the mind of sentient beings, called 'obscured intention.' Therefore, this ignorance is the beginning of confusion about reality and the root of false delusion. Second, confusion about meaning, which pervades the four abodes of delusion (四住惑, si zhu huo). Due to previous ignorance, one is confused and obscures the meaning of dependent origination and non-self, falsely establishing all dharmas. The confused dharmas are internal and external. For example, arrogance and wrong views are based on confusion within, falsely establishing self and Dharma, exalting oneself and belittling others. Affectionate attachment to wrong views is based on confusion about external objects, falsely believing in what is mine and external realms, giving rise to greed and love. Like a thirsty deer chasing heat haze, or a foolish monkey trying to grasp the moon in the water, calculating what is not there, and entering the cycle of suffering in vain. In short, it is one's own mind that is confused, not the fault of others. Du Zheng Lun said: 'The mind is the language of the Tathagata, highly praising the sacred ground. The saying that the body is Bodhi separates oneself from the mundane. Not realizing that immeasurable merit lies only within the square inch of the heart. The marks and characteristics are complete, not outside the realm of the aggregates.' Moreover, the inscription says: 'The Dharma-nature is equal, and true wisdom is empty and pervasive. I am the same in difference, and people are different in sameness. Not destroying existence, not grasping emptiness. The Way is not outside the mind, and the Buddha is within the mind.' Question: The non-awakened deluded mind originally has no self-nature. Now that it is awakened, when the deluded mind arises, there is no initial appearance, then it completely becomes true awakening. Does this aspect of true awakening disappear along with the deluded mind, or should it be established from beginning to end? Answer: Because of delusion, we speak of truth; truth has no self-nature. From truth arises delusion; the substance of delusion is originally illusory. Since delusion returns to emptiness, truth is also not established. The Awakening of Faith Treatise (起信論, Qi Xin Lun) says: 'Non-awakening'
義者。謂從無始來。不如實知真如法一故。不覺心起而有妄念。自無實相。不離本覺。猶如迷人。依方故迷。迷無自相。不離於方。眾生亦爾。依于覺故。而有不覺。妄念迷生。然彼不覺。自無實相。不離本覺。復待不覺以說真覺。不覺既無。真覺亦遣。此則明真覺之名。待于妄想。若離不覺。即無真覺自相可說。是明所說真覺。必待不覺。若不相待。即無自他。待他而有。亦無自相。自相既無。何有他相。是顯諸法無所得義。論云。當知一切染法凈法。皆悉相待。無有自相可說。大智度論云。若世諦如毫牦許有實者。第一義諦亦應有實。此之謂也。又偈云。佛坐道場時。不得一法實。空拳誑小兒。誘度於一切。又凡立真妄。皆是隨他意。語化門中收。若頓見性人。誰論斯事。如今不直悟一心者。皆為邪曲。設外求佛果者。皆不為正。如寒山子詩云。男兒大丈夫。作事莫莽鹵。徑挺鐵石心。直取菩提路。邪道不用行。行之轉辛苦。不用求佛果。識取心王主。是知若見有法可求有道可行。皆失心王自宗之義。若直入宗鏡。萬事休息。凡聖情盡。安樂妙常。離此起心。皆成疲苦。所以傅大士頌云。東山水上浮。西山行不住。北斗下閻浮。是真解脫處。行路易。路易人不識。半夜日頭明。不悟真疲極。又洞山和尚悟道偈云。
【現代漢語翻譯】 義的含義是：從無始以來，因為沒有如實地瞭解真如法一的道理，所以產生了不覺之心，進而產生了虛妄的念頭。這些妄念本身沒有真實的體性，它們不離於本覺而生起。這就像迷路的人，因為依靠方向而迷失，迷失本身沒有固定的體性，它不離於方向。眾生也是這樣，因為依靠覺悟而產生不覺，虛妄的念頭由此而生。然而，這些不覺本身沒有真實的體性，它們不離於本覺。進一步說，需要依靠不覺來說明真覺。當不覺消失時，真覺的概念也就不再需要了。這說明真覺的名稱是相對於妄想而存在的。如果離開了不覺，就沒有真覺的自相可以描述。這說明所說的真覺，必定依賴於不覺。如果不互相依賴，就沒有自體和他體。依賴他體而存在的事物，也沒有自己的體性。自己的體性既然不存在，哪裡還有他體的存在呢？這顯示了諸法無所得的道理。《大乘起信論》中說：『應當知道，一切染法和凈法，都是互相依賴而存在的，沒有可以獨立存在的自相。』《大智度論》中說：『如果世俗諦有像毫毛一樣微小的真實存在，那麼第一義諦也應該有真實存在。』說的就是這個道理。還有偈語說：『佛陀在菩提樹下成道時，沒有得到一個實在的法。用空拳來哄騙小孩，是爲了引導和度化一切眾生。』此外，凡是建立真和妄的說法，都是隨順他人的意思而說的，屬於教化方便之門。如果頓悟自性的人，誰還會討論這些事情呢？如今那些不能直接領悟一心的人，都是因為心懷邪曲。那些向外尋求佛果的人，都不是正道。正如寒山子的詩所說：『男兒大丈夫，做事不要莽撞草率。要挺起鐵石般的心，直取菩提大道。邪道不要去走，走了反而更加辛苦。不用向外求佛果，認識自己的心王才是根本。』由此可知，如果認為有法可求，有道可行，都是失去了心王自宗的真義。如果直接進入宗鏡，萬事都將止息，凡聖之情都將消盡，達到安樂妙常的境界。離開這個根本而生起任何念頭，都會變成疲憊和痛苦。所以傅大士的頌說：『東山在水上漂浮，西山不停地行走。北斗星降臨閻浮提，才是真正的解脫之處。道路容易走，但人們卻不認識。半夜裡太陽明亮，不領悟真理就會非常疲憊。』還有洞山和尚的悟道偈說：
【English Translation】 The meaning of '義' (yi, righteousness/meaning) is: From beginningless time, due to not truly knowing the principle of '真如法一' (zhenru fa yi, the oneness of true thusness), the mind of non-awakening arises, leading to delusional thoughts. These delusions have no real substance of their own; they arise without being separate from the original awakening (本覺, benjue). This is like a lost person who gets lost because of relying on directions; the state of being lost has no fixed substance of its own; it is inseparable from directions. Sentient beings are also like this: because of relying on awakening, non-awakening arises, and delusional thoughts are born from it. However, this non-awakening has no real substance of its own; it is inseparable from the original awakening. Furthermore, true awakening (真覺, zhenjue) is explained by relying on non-awakening. When non-awakening disappears, the concept of true awakening is also no longer needed. This illustrates that the name of true awakening exists relative to delusion. If separated from non-awakening, there is no self-nature of true awakening that can be described. This shows that the true awakening being spoken of necessarily depends on non-awakening. If they do not depend on each other, there is no self or other. What exists by depending on others has no self-nature. Since self-nature does not exist, how can there be other-nature? This reveals the meaning of the non-attainment of all dharmas. The Mahayana-samgraha says: 'It should be known that all defiled dharmas and pure dharmas are mutually dependent and have no self-nature that can be described.' The Mahaprajnaparamita-sastra says: 'If the mundane truth (世諦, shidi) has even a hair's breadth of reality, then the ultimate truth (第一義諦, diyi yidi) should also have reality.' This is what it means. There is also a verse that says: 'When the Buddha sat at the bodhi tree, he did not attain a single real dharma. Using an empty fist to deceive children is to guide and liberate all beings.' Furthermore, all statements establishing truth and falsehood are made according to the intentions of others and belong to the expedient means of teaching. If one has a sudden realization of self-nature, who would discuss these matters? Those who cannot directly realize the one mind are all crooked and perverse. Those who seek the Buddha-fruit externally are not on the right path. As Hanshanzi's poem says: 'A man, a great hero, should not be rash in his actions. Straighten your iron-stone heart and directly take the Bodhi path. Do not walk the evil path, for walking it will only increase suffering. There is no need to seek the Buddha-fruit; recognize the master of your own mind.' From this, it is known that if one believes there is a dharma to be sought or a path to be walked, one has lost the true meaning of the self-nature of the mind-king. If one directly enters the Mirror of the Source, all things will cease, and the emotions of the mundane and the sacred will be exhausted, reaching the state of blissful wonder and constancy. Any thought that arises apart from this fundamental principle will become weariness and suffering. Therefore, the Bodhisattva Fu's verse says: 'The Eastern Mountain floats on the water, the Western Mountain never stops moving. The Big Dipper descends to Jambudvipa (閻浮提, Yanfuti, the continent where we live), this is the true place of liberation. The road is easy to walk, but people do not recognize it. The sun is bright in the middle of the night; not realizing the truth will lead to extreme fatigue.' There is also the enlightenment verse of Zen Master Dongshan:
向前物物上求通。只為從前不識宗。如今見了渾無事。方知萬法本來空。
問。真諦不謬。本覺非虛。云何同妄。一時俱遣。
答。因迷立覺。說妄標真。皆徇機宜。各無自體。約世俗有。依實諦無。但除相待之名。非滅一靈之性。性唯絕待。事有對治。遣蕩為破執情。建立為除斷見。苦行伏諸外道。神通化彼愚癡。三昧降眾天魔。空觀祛其相縛。見苦斷集。為對增上慢人。證滅修真。皆成戲論之者。儘是權智。引入斯宗。則無一法可興。無一法可遣。四魔不能減。大覺不能增。旋心而義理全消。會旨而名言自絕。
問。既云真心絕跡。理出有無。云何教中。廣說無生無相之旨。
答。一心之門。微妙難究。功德周備。理事圓通。知解罕窮。分別不及。目為無相。實無有法可稱無相之名。詺作無生。亦無有法以顯無生之理。發菩提心論云。菩薩觀一切善不善。我無我。實不實。空不空。世諦真諦。正定邪定。有為無為。有漏無漏。黑法白法。生死涅槃。如法界性。一相無相。此中無法可名無相。亦無有法以為無相。是則名為一切法印。不可壞印。於是印中。亦無印相。是名真實智慧。釋曰。一切法印者。以此心印。印一切法。楷定真實。不可壞印者。一切有無內外等法。不能破壞故。於此印
中。亦無印相者。萬法皆空。亦無所印。所印之法既無。能印之智非有。如是通達。名為真實智慧。古德云。顧此法。眾生之本原。諸佛之所證。超一切理。離一切相。不可以言語智識。有無隱顯。推求而得。但心心相印。印印相契。使自證知。光明受用而已。
問。立心為宗。以何為趣。
答。以信行得果為趣。是以先立大宗。后為歸趣。故云語之所尚曰宗。宗之所歸曰趣。遂得斷深疑。起圓信。生正解。成真修。圓滿菩提。究竟常果。又唯識性。具攝教理行果四法。心能詮者。教也。心所詮者。理也。心能成者。行也。心所成者。果也。法藏法師依華嚴經。立因果。緣起。理實法界。以為宗趣。釋云。法界因果。雙融俱離。性相渾然。無礙自在。有十義門。一由離相故。因果不異法界。即因果非因果也。此即相為宗。離相為趣。或離相為宗。亡因果為趣。下九準思。二由離性故。法界不異因果。即法界非法界也。三由離性不泯性故。法界即因果時。法界宛然。則以非法界為法界也。四由離相不壞相故。因果即法界時。因果歷然。則以非因果為因果也。五離相不異離性故。因果法界。雙泯俱融迥超言慮。六由不壞不異不泯故。因果法界俱存。現前煥然可見。七由五六存泯復不異故。超視聽之妙法。無不
【現代漢語翻譯】 中。也沒有印相這種東西。萬法皆空，沒有什麼可以被印證。被印證的法既然不存在，能印證的智慧也並非實有。像這樣通達，就叫做真實的智慧。古德說，關注這個法，是眾生的本源，諸佛所證悟的境界，超越一切道理，脫離一切表象。不可以言語、智識、有無、隱顯來推求而得。只要心心相印，印印相契，使自己證悟，光明受用罷了。
問：樹立以心為宗旨，以什麼為歸趣？
答：以信行得果為歸趣。因此先樹立大的宗旨，然後作為歸宿。所以說言語所崇尚的叫做宗，宗所歸向的叫做趣。於是能夠斷除深刻的疑惑，生起圓滿的信心，產生正確的理解，成就真實的修行，圓滿菩提（bodhi，覺悟），最終獲得常果。而且唯識性（Vijñaptimātratā，唯識宗的核心概念）具足包含教、理、行、果四法。心所能詮釋的，是教法；心所詮釋的，是理；心所能成就的，是修行；心所成就的，是果。法藏法師依據《華嚴經》，樹立因果、緣起、理實法界（Dharmadhātu，一切法的總稱）作為宗趣。解釋說，法界的因果，雙重融合又同時分離，自性與現象渾然一體，沒有障礙，自在。有十種意義：一、由於脫離表象的緣故，因果與法界沒有差別，即因果非因果。這就是以表象為宗，以脫離表象為趣。或者以脫離表象為宗，以忘卻因果為趣。下面九條可以參照思考。二、由於脫離自性的緣故，法界與因果沒有差別，即法界非法界。三、由於脫離自性而不泯滅自性的緣故，法界即是因果時，法界依然宛然存在，那麼就以非法界為法界。四、由於脫離表象而不破壞表象的緣故，因果即是法界時，因果歷歷分明，那麼就以非因果為因果。五、脫離表象不異於脫離自性的緣故，因果法界，雙重泯滅又相互融合，完全超越言語思慮。六、由於不破壞、不差異、不泯滅的緣故，因果法界同時存在，現前煥然可見。七、由於第五和第六條的存留和泯滅又互不相異的緣故，超越視聽的微妙之法，沒有不
【English Translation】 There is also no such thing as an 'imprint' (印相). All dharmas (萬法) are empty (空), and there is nothing to be imprinted. Since the dharma that is imprinted does not exist, the wisdom that can imprint is also not real. Such thorough understanding is called true wisdom. An ancient master said, 'Pay attention to this dharma, which is the origin of all sentient beings and the realm attained by all Buddhas, surpassing all reason and detached from all appearances. It cannot be obtained through language, knowledge, existence, non-existence, concealment, or manifestation. Only through mind-to-mind transmission (心心相印) and imprint-to-imprint correspondence (印印相契) can one realize it for oneself and enjoy the light.'
Question: Establishing the mind as the principle, what is the purpose?
Answer: Taking faith and practice to attain fruition as the purpose. Therefore, first establish a great principle, and then take it as the destination. So it is said that what language advocates is called the principle, and what the principle leads to is called the purpose. Thus, one can cut off deep doubts, arouse complete faith, generate correct understanding, achieve true practice, perfect bodhi (菩提, enlightenment), and ultimately attain the constant fruit. Moreover, the nature of consciousness-only (唯識性, Vijñaptimātratā) fully encompasses the four dharmas of teaching, principle, practice, and fruit. What the mind can explain is the teaching; what the mind explains is the principle; what the mind can accomplish is the practice; what the mind accomplishes is the fruit. Dharma Master Fazang, based on the Avatamsaka Sutra (華嚴經), established cause and effect, dependent origination, and the Dharmadhatu (理實法界, the realm of reality) as the principle and purpose. He explained that the cause and effect of the Dharmadhatu are both mutually integrated and simultaneously separate, with nature and phenomena completely integrated, unobstructed, and free. There are ten meanings: 1. Because of detachment from appearances, cause and effect are not different from the Dharmadhatu, that is, cause and effect are not cause and effect. This is taking appearance as the principle and detachment from appearance as the purpose. Or taking detachment from appearance as the principle and forgetting cause and effect as the purpose. The following nine can be considered accordingly. 2. Because of detachment from nature, the Dharmadhatu is not different from cause and effect, that is, the Dharmadhatu is not the Dharmadhatu. 3. Because of detachment from nature without obliterating nature, when the Dharmadhatu is cause and effect, the Dharmadhatu is still clearly present, then taking non-Dharmadhatu as the Dharmadhatu. 4. Because of detachment from appearances without destroying appearances, when cause and effect are the Dharmadhatu, cause and effect are clearly distinct, then taking non-cause and effect as cause and effect. 5. Because detachment from appearances is not different from detachment from nature, cause and effect and the Dharmadhatu are both annihilated and mutually integrated, completely transcending language and thought. 6. Because of non-destruction, non-difference, and non-obliteration, cause and effect and the Dharmadhatu exist simultaneously, clearly visible in the present. 7. Because the existence and annihilation of the fifth and sixth are not different from each other, the subtle dharma that transcends sight and hearing, there is nothing that is not
恒通見聞。絕思議之深義。未嘗礙於言念。八由法界性融不可分故。即法界之因果。各同時全攝法界。無不皆盡。九因果各全攝法界時因果隨法界各互於因果中現。是故佛中有菩薩。普賢中有佛也。十因果二位。各隨差別之法。無不該攝法界。故一一法。一一行。一一位。一一德。皆各總攝無盡無盡。帝網重重諸法門海。是謂華嚴無盡宗趣。以華嚴之實教。總攝群經。標無盡之圓宗。能該萬法。可謂周遍無礙。自在融通。方顯我心。能成宗鏡。
問。以心為宗。禪門正脈。且心是名。以何為體。
答。近代已來。今時學者。多執文背旨。昧體認名。認名忘體之人。豈窮實地。徇文迷旨之者。何契道原。則心是名。以知為體。此是靈知。性自神解。不同妄識。仗緣托境。作意而知。又不同太虛空廓。斷滅無知。故。肇論云。般若無知者。無有取相之知也。常人皆謂般若是智。智則有知也。若有知。則有取著。若有取著。則不契無生。今明般若真智。無相無緣。雖鑑真諦。而不取相。故云無知也。故經云。聖心無知。無所不知矣。又經云。真般若者。清凈如虛空。無知無見。無作無緣。斯則知自無知矣。豈待返照。然後無知者哉。只此知性。自無知矣。不待忘也。以此真知。不落有無之境。是以諸佛有秘密。
【現代漢語翻譯】 現代漢語譯本： 恒常流通的見聞，蘊含著不可思議的深刻含義，從未被言語和思念所阻礙。這是因為八由（原因、譬喻、宗因、同喻、異喻、連結、總攝、別攝）法界（宇宙萬有）的本性融合在一起，不可分割。即法界中的因和果，各自同時完全包含整個法界，沒有遺漏。九、因和果各自完全包含法界時，因果隨著法界各自在因果中顯現。因此，佛中有菩薩，普賢（Samantabhadra，象徵菩薩行愿的菩薩）中有佛。十、因和果這兩個位，各自隨著差別的法，沒有不包含整個法界的。所以，每一個法，每一個行，每一個位，每一個德，都各自總攝無盡無盡的帝網（Indra's net，比喻宇宙萬物相互關聯）重重諸法門海。這就是所謂的華嚴（Avatamsaka，大乘佛教的重要經典）無盡宗趣。以華嚴的真實教義，總攝所有經典，標示無盡的圓滿宗旨，能夠包含萬法。可以說是周遍無礙，自在融通，才能顯現我的心，能夠成就宗鏡（Zen mirror，比喻清凈的心）。
問：以心為宗旨，是禪門（Zen Buddhism）的正脈。但心只是一個名稱，它的本體是什麼？
答：近代以來，現在的學者，大多執著于文字而背離宗旨，迷惑于名稱而忽略本體。只認識名稱而忘記本體的人，怎麼能窮盡實地？只追隨文字而迷惑宗旨的人，怎麼能契合道源？所以，心只是一個名稱，以知為本體。這個知是靈知，本性自然神妙理解，不同於妄識，依賴外緣，依託境界，通過作意而知。又不同於太虛空廓，斷滅無知。所以，《肇論》（Zhao Lun，僧肇的著作）說，般若（Prajna，智慧）無知，是沒有取相的知。常人認為般若是智，智則有知。如果有知，則有取著。如果有取著，則不契合無生。現在說明般若真智，無相無緣，雖然鑑照真諦，但不取相，所以說無知。所以經中說，聖心無知，無所不知。又經中說，真般若，清凈如虛空，無知無見，無作無緣。這就是知自無知了。難道要等待返照，然後才無知嗎？只是這個知性，自然無知。不需要忘記。以這種真知，不落入有無的境界。因此，諸佛有秘密。
【English Translation】 English version: Constant and flowing perceptions embody profound and inconceivable meanings, never obstructed by words or thoughts. This is because the nature of the Eight Causes (reason, metaphor, cause, similar metaphor, dissimilar metaphor, connection, general inclusion, specific inclusion) of Dharmadhatu (the realm of all phenomena) are fused together, inseparable. That is, the cause and effect within Dharmadhatu each simultaneously and completely encompass the entire Dharmadhatu, without omission. Nine, when cause and effect each completely encompass Dharmadhatu, cause and effect manifest within cause and effect along with Dharmadhatu. Therefore, within Buddha there is Bodhisattva, and within Samantabhadra (the Bodhisattva symbolizing the vows and practices of Bodhisattvas) there is Buddha. Ten, the two positions of cause and effect, each following the differentiated dharmas, encompass the entire Dharmadhatu without exception. Therefore, each dharma, each practice, each position, each virtue, each completely encompasses endless and inexhaustible Indra's net (a metaphor for the interconnectedness of all things in the universe) upon layers of Dharma-gates. This is what is called the inexhaustible tenets of the Avatamsaka (a major scripture of Mahayana Buddhism). Using the true teachings of the Avatamsaka, it encompasses all scriptures, marking the endless and complete purpose, capable of including all dharmas. It can be said to be pervasive and unobstructed, freely interpenetrating, only then can it reveal my mind, capable of becoming a Zen mirror (a metaphor for the pure mind).
Question: Taking the mind as the principle is the orthodox lineage of Zen Buddhism. But mind is just a name, what is its substance?
Answer: In recent times, contemporary scholars mostly cling to the words and turn their backs on the meaning, confused by names and neglecting the substance. How can those who only recognize names and forget the substance exhaust the real ground? How can those who only follow the words and are confused by the meaning accord with the source of the Way? Therefore, mind is just a name, with knowing as its substance. This knowing is spiritual knowing, its nature is naturally and miraculously understanding, different from deluded consciousness, which relies on external conditions, depends on realms, and knows through intentional effort. It is also different from the vast emptiness of space, which is annihilation and unknowing. Therefore, the Zhao Lun (a work by Sengzhao) says, Prajna (wisdom) is unknowing, it is the knowing without grasping at appearances. Common people think that Prajna is wisdom, and wisdom has knowing. If there is knowing, then there is grasping. If there is grasping, then it does not accord with non-origination. Now explaining the true wisdom of Prajna, without characteristics and without conditions, although it illuminates the true reality, it does not grasp at appearances, therefore it is said to be unknowing. Therefore, the scripture says, the holy mind is unknowing, yet it knows everything. Also, the scripture says, true Prajna is pure like empty space, without knowing, without seeing, without acting, without conditions. This is knowing itself is unknowing. Does it need to wait for introspection before it is unknowing? Only this knowing nature is naturally unknowing. It does not need to be forgotten. With this true knowing, it does not fall into the realm of being or non-being. Therefore, the Buddhas have secrets.
秘密之教。祖師有默傳。密付之宗。唯親省而相應。非言詮之表示。若明宗之者。瞭然不昧。寂爾常知。昭昭而溢目騰輝。何假神通之顯現。晃晃而無塵不透。豈勞妙辯之敷揚。為不達者。垂方便門。令依此知。無幽不盡。
問。諸法所生唯心所現者。為復從心而變。為復即心自性。
答。是心本性。非但心變。華嚴經云。知一切法。即心自性。成就慧身。不由他悟。法華經偈云。三千世界中。一切諸群萌。天人阿修羅。地獄鬼畜生。如是諸色像。皆于身中現。即知心性遍一切處。所以四生九類。皆于自性身中現。以自真心。為一切萬有之性故。隨為色空。周遍法界。循業發現。果報不同。處異生。則業海浮沉生死相續。在諸聖。則法身圓滿。妙用無窮。隱顯雖殊。一性不動。
問。若一切法。即心自性。云何又說性亦非性。
答。即心自性。此是表詮。由一切法無性故。即我心之實性。性亦非性者。此是遮詮。若能超遮表之文詮。泯即離之情執。方為見性己眼圓明。如今若要頓悟自心。開佛知見。但了自性遍一切處。凡有見聞。皆從心現。心外無有一毫牦法而有體性。各各不相知。各各不相到。何者。以是一法故。無法可相知相到。若有二法。即相往來。以知若凡若聖。若境若智。皆同一
【現代漢語翻譯】 現代漢語譯本：秘密的教義。祖師有默默傳授。秘密交付的宗旨。只有親自覺悟才能相應。不是言語所能表達的。如果明白宗旨的人，就會清楚明白，寂靜而常知。光明而充滿目光，光輝四射，何必藉助神通的顯現。明亮而沒有一絲塵埃不通透，何必勞煩巧妙的辯論來宣揚。爲了不明白的人，開設方便之門，讓他們依此而知，沒有幽深之處不能窮盡。
問：諸法所生都是唯心所現，是從心而變化而來，還是就是心本身的自性？
答：是心本來的自性。不僅僅是心變化而來。《華嚴經》說：『知一切法，即心自性，成就慧身，不由他悟。』《法華經》偈語說：『三千世界中，一切諸群萌，天人阿修羅（asura，意為非天），地獄鬼畜生。如是諸色像，皆于身中現。』由此可知心性遍及一切處。所以四生九類，都在自性身中顯現。因為自真心，是一切萬有的本性。所以隨順於色空，周遍法界。遵循業力而發現，果報各不相同。處於異生，就在業海中浮沉，生死相續。在諸聖，則法身圓滿，妙用無窮。隱沒和顯現雖然不同，但本性是不動的。
問：如果一切法就是心本身的自性，為什麼又說性也不是性？
答：『即心自性』，這是表詮。因為一切法沒有自性，就是我心的真實本性。『性亦非性』，這是遮詮。如果能夠超越表詮和遮詮的文字，泯滅『即』和『離』的情執，才能算是見性的己眼圓明。如今如果要頓悟自心，開啟佛的知見，只要明白自性遍及一切處，凡所有見聞，都是從心顯現。心外沒有一毫毛的法而有體性。各各之間互不相知，各各之間互不相到。為什麼呢？因為是一法的緣故。沒有法可以互相知到。如果有二法，就會互相往來。要知道無論是凡是聖，無論是境是智，都是同一
【English Translation】 English version: The secret teachings. The Patriarchs have silent transmissions. The essence of secret entrustment. Only through personal realization can one correspond. It cannot be expressed through words. If one understands the essence, one will be clear and not confused, silent and always knowing. Bright and overflowing with vision, radiating brilliance, why rely on the manifestation of supernatural powers? Luminous and without a speck of dust that is not penetrated, why bother with eloquent debates to proclaim it? For those who do not understand, open the door of expedient means, so that they may know through this, and there is no hidden place that cannot be exhausted.
Question: Since all phenomena arise solely from the mind, do they transform from the mind, or are they the very nature of the mind itself?
Answer: It is the original nature of the mind. It is not merely transformed by the mind. The Avatamsaka Sutra (Huayan Jing) says: 'Knowing all dharmas is the very nature of the mind, attaining the wisdom body, not through the enlightenment of others.' The verse in the Lotus Sutra (Fahua Jing) says: 'In the three thousand worlds, all sentient beings, gods, asuras (asura, meaning non-god), hell beings, ghosts, and animals. All such forms appear within the body.' From this, it is known that the nature of the mind pervades all places. Therefore, the four types of birth and the nine realms of existence all manifest within the body of self-nature. Because the true mind is the nature of all things. Therefore, following form and emptiness, it pervades the Dharma realm. Following karma, manifestations differ, and the results are not the same. Being in different births, one floats and sinks in the sea of karma, with birth and death continuing. Being among the sages, the Dharma body is complete, with infinite wonderful functions. Although concealment and manifestation differ, the one nature is unmoving.
Question: If all dharmas are the very nature of the mind, why is it also said that nature is not nature?
Answer: 'Is the very nature of the mind,' this is expressive teaching. Because all dharmas have no self-nature, it is the true nature of my mind. 'Nature is also not nature,' this is restrictive teaching. If one can transcend the literal expression of expressive and restrictive teachings, and extinguish the emotional attachments of 'is' and 'is not', then one's eye of seeing the nature will be perfectly clear. Now, if you want to suddenly awaken your own mind and open the Buddha's knowledge and vision, you only need to understand that the self-nature pervades all places, and all that is seen and heard manifests from the mind. Outside the mind, there is not a single dharma that has substance. Each does not know the other, and each does not reach the other. Why? Because it is one dharma. There is no dharma that can know or reach each other. If there are two dharmas, they will come and go with each other. Know that whether it is ordinary or holy, whether it is realm or wisdom, it is all the same
性。所謂無性。此無性之旨。是得道之宗。作平等之端由。為說空之所以。了便成佛。不落功夫。如華嚴經頌云。法性本空寂。無取亦無見。性空即是佛。不可得思量。若不直下信此。起念馳求。如癡人避空。似失頭狂走。融大師云。分別凡聖。煩惱轉盛。計校乖常求真背正。寶藏論云。察察精勤。徒興夢慮。惶惶外覓。轉失玄路。是以十方諸佛。正念於此。入實性原。故能開平等大慧之門。作眾生不請之友。所以問明品云。爾時文殊師利菩薩。問覺首菩薩言。佛子。心性是一。云何見有種種差別。所謂往善趣惡趣。諸根滿缺。受生同異。端正醜陋。苦樂不同。業不知心。心不知業。受不知報。報不知受。心不知受。受不知心。因不知緣。緣不知因。智不知境。境不知智。時覺首菩薩以偈答曰。仁今問是義。為曉悟群蒙。我如其性。答。唯仁應諦聽。諸法無作用。亦無有體性。是故彼一切。各各不相知。譬如河中水。湍流競奔逝。各各不相知。諸法亦如是。亦如大火聚。猛焰同時發。各各不相知。諸法亦如是。又如長風起。遇物咸鼓扇。各各不相知。諸法亦如是。又如眾地界。展轉因依住。各各不相知。諸法亦如是。眼耳鼻舌身。心意諸情根。以此常流轉。而無能轉者。法性本無生。示現而有生。是中無能現。亦無所
【現代漢語翻譯】 現代漢語譯本 性，所謂的無性，這無性的宗旨，是得道之根本，是成就平等的開端，是闡述空性的原因。領悟了它便能成就佛果，無需任何刻意的修行。正如《華嚴經》的偈頌所說：『法性本空寂，無取亦無見，性空即是佛，不可得思量。』 如果不直接相信這個道理，反而生起念頭向外馳求，就像愚蠢的人躲避虛空，如同迷失方向的人瘋狂奔跑。融大師說：『分別凡聖，煩惱轉盛，計較乖常，求真背正。』《寶藏論》說：『察察精勤，徒興夢慮，惶惶外覓，轉失玄路。』 因此，十方諸佛，正念於此，進入真實的自性之源，所以能夠開啟平等大慧之門，成為眾生不請自來的朋友。所以《問明品》中說：當時，文殊師利菩薩（Manjusri Bodhisattva，智慧的象徵）問覺首菩薩（Jue Shou Bodhisattva，覺悟的首領）說：『佛子，心性本是一樣的，為什麼所見卻有種種差別？比如往生善道或惡道，諸根圓滿或殘缺，受生相同或不同，相貌端正或醜陋，感受快樂或痛苦不同，業不知道心，心不知道業，受不知道報，報不知道受，心不知道受，受不知道心，因不知道緣，緣不知道因，智不知道境，境不知道智。』 當時，覺首菩薩用偈頌回答說：『您現在問的這個問題，是爲了曉悟大眾。我將如實回答您，希望您仔細聽。諸法沒有作用，也沒有自體。因此，它們彼此互不相知。譬如河中的水，湍急奔流，各自互不相知，諸法也是如此。又如巨大的火堆，猛烈的火焰同時燃燒，各自互不相知，諸法也是如此。又如長風吹起，遇到物體便鼓動搖扇，各自互不相知，諸法也是如此。又如眾多地界，輾轉互相依靠而存在，各自互不相知，諸法也是如此。眼、耳、鼻、舌、身、心、意等諸情根，以此不斷流轉，卻沒有能使之流轉者。法性本來沒有生滅，只是示現出有生滅的現象，其中沒有能顯現者，也沒有所顯現者。』
【English Translation】 English version 『性』 (Svaabhava, nature). So-called 『無性』 (nihsvabhava, no-nature). This principle of 『nihsvabhava』 is the foundation of attaining the Dao, the origin of creating equality, and the reason for explaining emptiness. Understanding it leads to Buddhahood without laborious effort. As the verse in the Avatamsaka Sutra says: 『The nature of Dharma is originally empty and still, without grasping or seeing. The empty nature is Buddha, beyond conceptual thought.』 If one does not directly believe this and instead seeks externally with arising thoughts, it is like a foolish person avoiding emptiness or a madman running aimlessly after losing his head. Master Rong said: 『Distinguishing between the ordinary and the holy increases afflictions. Calculating and deviating from the norm leads to seeking truth while turning away from righteousness.』 The Treasure Store Treatise says: 『Diligent scrutiny merely stirs up dreamlike thoughts. Anxiously seeking externally leads to losing the profound path.』 Therefore, all Buddhas in the ten directions, with right mindfulness, enter the source of true nature, thus opening the gate of great equal wisdom and becoming uninvited friends to sentient beings. Therefore, the 『Inquiry and Clarification』 chapter says: At that time, Manjusri Bodhisattva (Manjusri Bodhisattva, symbol of wisdom) asked Jue Shou Bodhisattva (Jue Shou Bodhisattva, leader of enlightenment), saying: 『Buddha-son, the nature of mind is one, so why are there various differences in what is seen? Such as being born into good or bad realms, having complete or deficient faculties, having similar or different births, being beautiful or ugly, experiencing different happiness or suffering, karma not knowing mind, mind not knowing karma, reception not knowing retribution, retribution not knowing reception, mind not knowing reception, reception not knowing mind, cause not knowing condition, condition not knowing cause, wisdom not knowing object, object not knowing wisdom.』 At that time, Jue Shou Bodhisattva answered in verse: 『You now ask about this meaning to enlighten the masses. I will answer you according to its nature. I hope you listen carefully. All dharmas have no function and no inherent nature. Therefore, they do not know each other. For example, the water in a river, rushing and flowing swiftly, does not know each other. All dharmas are also like this. Also, like a great fire, fierce flames erupt simultaneously, not knowing each other. All dharmas are also like this. Also, like a long wind rising, encountering objects and fanning them, not knowing each other. All dharmas are also like this. Also, like many earth realms, relying on each other for existence, not knowing each other. All dharmas are also like this. Eyes, ears, nose, tongue, body, mind, and intention, these emotional roots, constantly flow and transform, but there is no one who causes them to flow. The nature of Dharma is originally without birth or death, but it manifests as if there is birth and death. Within this, there is no one who manifests, nor is there anything that is manifested.』
現物。眼耳鼻舌身。心意諸情根。一切空無性。妄心分別有。如理而觀察。一切皆無性。法眼不思議。此見非顛倒。若實若不實。若妄若非妄。世間出世間。但有假言說。疏釋云。問。意謂明心性是一。云何見有報類種種。若性隨事異。則失真諦。若事隨性一則壞俗諦。設彼救言。報類差別。自由業等。熏識變現。不關心性故。無相違者。為遮此救。故重難云業不知心等。謂心業互依。各無自性。自性尚無。何能相知而生諸法。既離真性。各無自立。明此皆依心性而起。心性既一事應不多。事法既多。性應非一。此是本末相違難。準此問意。離如來藏。不許八識能所熏等。別有自體能生諸法。唯如來藏。是所依生。文殊欲顯實教之理。故以心性而為難本。欲令覺首。以法性示生。決定而答。海會同證。心性是一者。謂心之性故。是如來藏也。又心即性故。是自性清凈心也。又妄心之性。無性之性。空如來藏也。真心之性。實性之性故。不空如來藏也。皆平等無二。故云一也。又妄心之性。成心之性。妄心是相。以性相不同故。真心之性。真心即性故。又云。前二心之性。別明二藏。前之二性。皆具二藏。但為妄覆。名如來藏。直語藏體。即自性心。故此自性清凈真心。不與妄合。為名空藏。具恒沙德名不空藏。前明即
離。此明空有。故重出也。言皆平等無二者。上二即離不同。由心之性。故不即。由心即性。故不離。不即不離。為心之性。后二即空之實。為不空。即實之空。為空藏。空有不二為心之性。然空有無二之性。即是不即不離之性。故但云一也。又非但本性是一。我細推現事。各不相知。既有種種。何緣不相知。既不相知。誰教種種。一一觀察。未知種種之所由也。既不相知。為是一性。為是種種。又難有二意。一約本識。謂業是能依。心是所依。離所無能。故業不知心。離能無所。故心不知業。以各無體用。不能相成。既各不相知。誰生種種。二約第六識。業是所造。心是能造。並皆速滅。起時不言我起。滅時不言我滅。何能有體。而得相產生種種耶。又約境智相對相見虛無難。謂境是心變。境不知心。心托境生。心不知境。以無境外心。能取心外境。是故心境虛妄。不相知也。業不知心。心不知業者。有二。一約本識者。業是心所。故依於心。心是第八為根本依。即離所無能。何者。無所依心王。無能依業。今依心有業。業從緣生。故無自性。不能知心。若離能無所者。離能依業。則心非所依。今由業成所。所依無性。故不能知業。謂各從緣成。性空無體。相依無力。故云無用。所以經云。無體用故。故不相知。二
{ "translations": [ "現代漢語譯本：", "『離』。這說明空和有是相互依存的。所以重複提出。說『皆平等無二者』，上面的『即』和『離』是不同的。由於心的本性，所以不是『即』。由於心就是本性，所以不是『離』。不『即』不『離』，是心的本性。後面的『即』是空的真實，為『不空』，『即』是真實的空，為『空藏』。空和有不是二元對立，是心的本性。然而空和有不是二元對立的本性，就是不『即』不『離』的本性。所以只說『一』。而且不僅僅是本性是『一』。我仔細推究現在的事物，各自不相知。既然有種種不同，為什麼不相知？既然不相知，是誰造成種種不同？一一觀察，不知道種種不同的原因。既然不相知，是同一本性，還是種種不同？又難以理解兩種意思。一是關於本識（alaya-vijñana，第八識，儲存所有經驗的倉庫）。業是能依（nimitta-hetu，因），心是所依（alambana-pratyaya，緣）。離開所依就沒有能依，所以業不知道心。離開能依就沒有所依，所以心不知道業。因為各自沒有本體和作用，不能相互成就。既然各自不相知，是誰產生種種不同？二是關於第六識（mano-vijñana，意識）。業是所造，心是能造。並且都迅速消滅。生起時不說『我生起』，滅亡時不說『我滅亡』。怎麼能有本體，而能夠相互產生種種不同呢？又從境（vishaya，對像）和智（jnana，智慧）相對相見的虛無來論證。境是心所變現，境不知道心。心依託境而生，心不知道境。因為沒有心外的境，能夠攝取心外的境。所以心和境都是虛妄的，不相知。業不知道心，心不知道業，有兩種情況。一是關於本識。業是心所，所以依存於心。心是第八識，是根本的所依。就是離開所依就沒有能依。為什麼呢？沒有所依，就沒有心王（citta-raja，主要的心識）。沒有能依，就沒有業。現在因為有心，所以有業。業從因緣而生，所以沒有自性，不能知道心。如果離開能依就沒有所依，離開能依的業，那麼心就不是所依。現在因為業成就了所依，所依沒有自性，所以不能知道業。意思是各自從因緣而成，本性是空，沒有實體，相互依存，沒有力量，所以說是沒有作用。所以經中說，『無體用故，故不相知』。二是", "English version:", "『Separation』. This clarifies that emptiness and existence are interdependent. Hence, it is repeated. Saying 『all are equal and non-dual』 means that the above 『identity』 and 『separation』 are different. Because of the nature of the mind, it is not 『identity』. Because the mind is the nature, it is not 『separation』. Not 『identity』 and not 『separation』 is the nature of the mind. The latter 『identity』 is the reality of emptiness, which is 『non-emptiness』; 『identity』 is the reality of emptiness, which is the 『treasury of emptiness』 (akasha-dhatu, the space element). Emptiness and existence are not dualistic, which is the nature of the mind. However, the nature of non-duality between emptiness and existence is the nature of not 『identity』 and not 『separation』. Therefore, it is simply said to be 『one』. Moreover, it is not only the inherent nature that is 『one』. I carefully examine present phenomena, and each does not know the other. Since there are various differences, why do they not know each other? Since they do not know each other, who creates the various differences? Upon close examination, the cause of the various differences is unknown. Since they do not know each other, is it the same nature or various different natures? Furthermore, there are two difficult-to-understand meanings. First, regarding the alaya-vijñana (alaya-vijñana, the eighth consciousness, the storehouse of all experiences). Karma (karma, action) is the nimitta-hetu (nimitta-hetu, efficient cause), and the mind is the alambana-pratyaya (alambana-pratyaya, objective condition). Without the objective condition, there is no efficient cause, so karma does not know the mind. Without the efficient cause, there is no objective condition, so the mind does not know karma. Because each lacks substance and function, they cannot mutually accomplish each other. Since each does not know the other, who generates the various differences? Second, regarding the sixth consciousness (mano-vijñana, mental consciousness). Karma is what is created, and the mind is what creates. And both quickly perish. When arising, it does not say 『I arise』; when ceasing, it does not say 『I cease』. How can it have substance and be able to mutually generate various differences? Furthermore, it is argued from the emptiness of the relative seeing of object (vishaya, object) and wisdom (jnana, wisdom). The object is a transformation of the mind, and the object does not know the mind. The mind relies on the object to arise, and the mind does not know the object. Because there is no object outside the mind that can grasp an object outside the mind. Therefore, the mind and object are both illusory and do not know each other. That karma does not know the mind and the mind does not know karma has two aspects. First, regarding the alaya-vijñana. Karma is a mental function, so it depends on the mind. The mind is the eighth consciousness, which is the fundamental basis. That is, without the objective condition, there is no efficient cause. Why? Without the objective condition, there is no citta-raja (citta-raja, mind-king, the primary consciousness). Without the efficient cause, there is no karma. Now, because there is mind, there is karma. Karma arises from conditions, so it has no self-nature and cannot know the mind. If without the efficient cause there is no objective condition, if there is no karma as the efficient cause, then the mind is not the objective condition. Now, because karma accomplishes the objective condition, the objective condition has no self-nature, so it cannot know karma. It means that each is formed from conditions, the nature is empty, there is no substance, they depend on each other, and there is no power, so it is said to be without function. Therefore, the sutra says, 『Because there is no substance and function, therefore they do not know each other.』 Second," "" ] }
約第六識。業是所造。心是能造者。即以第六識名心。從於積集通相說故。謂第六識人執無明。迷真實義異熟理故。以善不善相應。思造罪等。以罪福不動等三行。熏阿賴耶識。能感五趣愛非愛等。種種報相。互不相知義。通相而言。皆約無體用故。別相而言。用門不同。此用略有二門。一無常門。經云。並皆速滅。凈名弟子品云。一切法如幻如電。諸法不相待。乃至一念。不住。諸法皆妄見故。則心業皆空。華嚴經頌云。眾報隨業生。如夢不真實。唸唸常滅壞。如前後亦爾。故由無常。不能相知。二無我門。即起時不言我起。滅時不言我滅。約法無我。明不相知。受不知報。報不知受者。受是能受之因。報是所受之報。即名言種。如唯識論云。複次生死相續。由諸習氣。然諸習氣。總有三種。一名言習氣。二我執習氣。三有支習氣。名言習氣者。謂有為法。各別親種。名言有二。一表義名言。即能詮義。音聲差別。二顯境名言。即能了境。心心所法。隨二名言所熏成種。作有為法各別因緣。釋曰。言各別親種者。三性種異故。能詮義聲者。簡無詮聲。彼非名故。名是聲上屈曲。唯無記性。不能熏成色心等種。然因名起種。立名言種。顯境名言。即七識見分等心。非相分心。相分心者。不能顯境故。此見分等。實非名
【現代漢語翻譯】 現代漢語譯本 關於第六識（第六種意識，即意識）。業是所造作的行為，心是能造作的主體。因此，將第六識稱為『心』，是從積聚和普遍聯繫的角度來說的。也就是說，第六識之人執著于無明（對事物真相的迷惑），迷失了真實意義和異熟（業力成熟）的道理。它與善或不善的行為相應，思量造作罪業等，通過罪、福、不動等三種行為，薰染阿賴耶識（第八識，藏識），能夠感得五趣（地獄、餓鬼、畜生、人、天）中可愛或不可愛的種種果報，彼此之間互不相知。從普遍聯繫的角度來說，都是因為沒有實體和作用的緣故。從個別現象來說，作用的方式不同。這種作用大致有兩方面：一是無常的方面。《經》中說：『一切都迅速消滅。』《維摩詰經·弟子品》中說：『一切法如幻如電，諸法不相待，乃至一念，不住。』諸法都是虛妄的顯現，所以心和業都是空的。《華嚴經》的偈頌說：『各種果報隨著業力產生，如同夢境一樣不真實，唸唸都在生滅壞滅，如同前後相續一樣。』因此，由於無常，不能互相瞭解。二是無我的方面，即生起時不說『我生起』，滅去時不說『我滅去』，從法無我的角度說明不能互相瞭解。受（感受）不知道報（果報），報不知道受者。受是能感受的原因，報是所感受的果報，這就是名言種（語言文字的種子）。如《唯識論》中說：『其次，生死相續，由各種習氣（長期薰染形成的習慣勢力）所致。然而，這些習氣總共有三種：一名言習氣，二我執習氣，三有支習氣。名言習氣是指有為法（因緣和合而成的現象）各自不同的親因種子。名言有兩種：一是表義名言，即能夠詮釋意義的音聲差別；二是顯境名言，即能夠了別境界的心和心所法。隨著這兩種名言的薰染，形成種子，作為有為法各自不同的因緣。』解釋說：『所說的各自不同的親因種子，是因為三性（善、惡、無記）的種子不同。能夠詮釋意義的音聲，是爲了區別于不能詮釋意義的音聲，因為後者不是名。名是音聲上的屈曲變化，只有無記性，不能熏成色心等種子。然而，因為名而生起種子，所以立為名言種。顯境名言，即七識（眼識、耳識、鼻識、舌識、身識、意識、末那識）的見分等心，不是相分心（所緣之境）。相分心不能顯現境界。』這見分等，實際上不是名。
【English Translation】 English version Concerning the Sixth Consciousness (the sixth type of consciousness, namely the mind). Karma is what is created, and the mind is the creator. Therefore, the Sixth Consciousness is called 'mind,' from the perspective of accumulation and universal connection. That is, the person of the Sixth Consciousness clings to ignorance (delusion about the truth of things), and is lost in the true meaning and the principle of Vipaka (karmic maturation). It corresponds to good or bad actions, contemplating and creating sins, etc. Through the three actions of sin, merit, and immovability, it perfumes the Alaya Consciousness (the Eighth Consciousness, the storehouse consciousness), which can cause various retributions of love or dislike in the five realms (hell, hungry ghosts, animals, humans, and heavens), which do not know each other. From the perspective of universal connection, it is all because there is no entity and function. From the perspective of individual phenomena, the ways of functioning are different. This function roughly has two aspects: one is the aspect of impermanence. The Sutra says: 'Everything is quickly destroyed.' The 'Disciples' Chapter of the Vimalakirti Sutra says: 'All dharmas are like illusions and lightning, dharmas do not wait for each other, even for a moment, they do not abide.' All dharmas are false appearances, so the mind and karma are empty. The verse of the Avatamsaka Sutra says: 'Various retributions arise according to karma, like dreams are not real, constantly arising and ceasing, like the before and after are also like that.' Therefore, due to impermanence, they cannot understand each other. The second is the aspect of no-self, that is, when it arises, it does not say 'I arise,' and when it ceases, it does not say 'I cease,' explaining the inability to understand each other from the perspective of dharma no-self. The receiver (feeling) does not know the retribution (consequence), and the retribution does not know the receiver. Feeling is the cause of being able to feel, and retribution is the consequence of what is felt, which is the seed of name and form. As the Vijnaptimatrata-siddhi Sastra says: 'Secondly, the continuity of birth and death is caused by various habits (habits formed by long-term conditioning). However, there are three types of these habits in total: the habit of name and form, the habit of self-attachment, and the habit of existence. The habit of name and form refers to the different direct cause seeds of conditioned dharmas (phenomena formed by the combination of causes and conditions). There are two types of name and form: one is the expressive name and form, which is the difference in sound that can explain the meaning; the other is the manifesting name and form, which is the mind and mental functions that can distinguish the realm. With the conditioning of these two types of name and form, seeds are formed, which serve as different causes and conditions for conditioned dharmas.' The explanation says: 'The so-called different direct cause seeds are because the seeds of the three natures (good, evil, and neutral) are different. The sound that can explain the meaning is to distinguish it from the sound that cannot explain the meaning, because the latter is not a name. Name is the inflection on the sound, and only has a neutral nature, and cannot condition the seeds of form and mind, etc. However, because the seed arises from the name, it is established as the seed of name and form. The manifesting name and form is the seeing-portion of the seven consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and manas consciousness), not the object-portion (the object of perception). The object-portion cannot manifest the realm.' This seeing-portion, etc., is actually not a name.
言。如言說名。顯所詮義。此心心所。能顯所了境。如似彼名。能詮義故。隨二名言。皆熏成種。論云。三有支習氣。謂招三界異熟業種。有支有二。一有漏善。即能招可愛果業。二諸不善。即能招非愛果業。隨二有支所熏成種。令異熟果善惡趣別。故論頌云。由諸業習氣。二取習氣俱。前異熟既滅。更生余異熟。此能引業。即諸業習氣。此名言種。即二取習氣。言為業所引者。即彼俱義。親辦果體。即由名言。若無業種。不招苦樂。如種無田。終不生芽。故此名言由業引起。方受當來異熟之果。苦樂之報。故華嚴經云。業為田。識為種也。已上種種問難。不相知義竟。今答以緣起相由門。釋者。初句因緣相假。互皆無力。次句果法含虛。故無體性。是以虛妄緣起。略有三義。一由互相依各無體用。故不相知。二由依此無知無性。方有緣起。三由此妄法。各無所有故。令無性真理。恒常顯現。又果從因生。果無體性。因由果立。因無體性。因無體性。何有感果之用。果無體性。豈有酬因之能。又互相待。故無力也。以他為自。故無體也。是故體用俱無。所以一切法。各各不相知也。今初以四大為喻。一依水有流注。二依火焰起滅。三依風有動作。四依地有任持。法中四者。一依真妄相續。二依真妄起滅。三妄用依真起
。四妄為真所持。然此法喻。一一各有三義。一唯就能依。二依所依。三唯所依。今初喻中。唯就能依者。流也。然此流注。有十義。不相知而成流注。一前流不自流。由后流排故流。則前流無自性。故不知后。二后流雖排前流。而不到於前流。亦不相知。三后流不自流。由前流引故流。則后流無自性。故不能知。前四前流雖引后而不至后。故亦不相知。五能排與所引無二故不相知。六能引與所排無二故不相知。七能排與所排亦無二故不相知。八能引與所引亦無二故不相知。九能排與能引不得俱。故不相知。十所排與所引亦不得俱。故不相知。是則前後互不相至各無自性。只由如此無知無性。方有流注。則不流而流也。肇公云。江河競注而不流。即其義也。二依所依者。謂前流后流。各皆依水。悉無自體。不能相知。然不壞流相。故說水流。三唯所依者。流既總無。但唯是水。前水后水。無二性故。無可相知。是則本無有流。而說流也。二法中三義者。一流喻能依妄法。二妄依真立。三妄盡唯真。初中妄緣起法。似互相籍。各不能相到。悉無自性。故無性無知。是則有而非有也。二依所依者。謂此妄法。各各自虛。含真方立。何有體用能相知相成。即由此無知無成。含真故有。是則非有而為有也。三唯所依者。謂能依
妄法迥無體用。唯有真心。挺然顯現。既無彼此。何有相知。正由此義。妄法有。即非有為有。復說真性隱。以非隱為隱。又前後有二。一生滅前後。二此彼前後。生滅前後者。謂前滅後生。互相引排。此即豎說。如壯與老。謂此流水。剎那生滅。前剎那滅。后剎那生。此彼前後者。此即橫說。猶如二人。同行狹徑。後人排前。前人引后。分分之水。皆有前後。乃至毫滴。有前毫滴。后毫滴。故聚多成流。注。則無性矣。小乘亦說當處生滅。無容從此轉至余方。而不知無性緣起之義耳。
宗鏡錄卷第六
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第七
慧日永明寺主智覺禪師延壽集
夫水喻真心者。以水有十義。同真性故。一水體澄清。喻自性清凈心。二得泥成濁。喻凈心不染而染。三雖濁不失凈性。喻凈心染而不染。四若泥澄凈現。喻真心惑儘性現。五遇冷成冰。而有硬用。喻如來藏與無明合。成本識用。六雖成硬用。而不失濡性。喻即事恒真。七暖融成濡。喻本識還凈。八隨風波動。不改靜性。喻如來藏隨無明風。波浪起滅而不變自不生滅性。九隨地高下排引流注。而不動自性。喻真心隨緣流注。而性常湛然。十隨器方
【現代漢語翻譯】 現代漢語譯本： 虛妄之法本無自體和作用，唯有真心，挺拔顯現。既然沒有彼此的分別，又哪裡會有相互知曉呢？正是因為這個道理，虛妄之法說有，即是非有而說有。又說真性隱沒，以非隱沒為隱沒。而且前後有二種：一是生滅前後，二是此彼前後。生滅前後，是指前滅後生，互相排斥，這是豎向來說的，比如壯年和老年。如同流水，剎那生滅，前剎那滅，后剎那生。此彼前後，這是橫向來說的，猶如二人，同行于狹窄的小路，後人推前人，前人拉後人。每一分的水，都有前後，乃至極小的水滴，也有前毫滴和后毫滴。所以聚集眾多才形成水流。如果固定住，就沒有自性了。小乘也說當處生滅，不能從此處轉移到其他地方，卻不知道無自性緣起的道理啊。
《宗鏡錄》卷第六
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第七
慧日永明寺主智覺禪師延壽集
用水來比喻真心，是因為水有十種意義，與真性相同。一是水體澄清，比喻自性清凈心。二是遇到泥土就變成渾濁，比喻清凈心不被染污而被染污。三是雖然渾濁但不失去清凈的本性，比喻清凈心被染污而不被染污。四是如果泥土沉澱，清凈就顯現，比喻真心迷惑消除，本性顯現。五是遇到冷就結成冰，並且有堅硬的作用，比喻如來藏（Tathagatagarbha，一切眾生皆有的佛性）與無明（Avidya，無知）結合，成為本識的作用。六是雖然成為堅硬的作用，但不失去濕潤的本性，比喻即事恒真。七是溫暖融化就變成濕潤，比喻本識迴歸清凈。八是隨風波動，不改變靜止的本性，比喻如來藏隨著無明之風，波浪起伏生滅而不改變自身不生不滅的本性。九是隨著地勢高低排開引導流動，而不動搖自身的本性，比喻真心隨緣流動，而本性常常湛然不動。十是隨著器皿的形狀
【English Translation】 English version: Deluded dharmas (phenomena) have no inherent substance or function. Only the true mind stands out and manifests. Since there is no self or other, how can there be mutual knowing? Precisely because of this meaning, deluded dharmas are said to exist, but their existence is a 'non-existence' taken as existence. Furthermore, it is said that the true nature is hidden, taking 'non-hiddenness' as hiddenness. Moreover, there are two kinds of before and after: one is the before and after of arising and ceasing, and the other is the before and after of 'this' and 'that'. The before and after of arising and ceasing refers to the mutual repulsion between the preceding cessation and the subsequent arising. This is a vertical perspective, like youth and old age. It is like flowing water, arising and ceasing in every instant; the previous instant ceases, and the subsequent instant arises. The before and after of 'this' and 'that' is a horizontal perspective, like two people walking together on a narrow path, the person behind pushing the person in front, and the person in front pulling the person behind. Every fraction of water has a before and after, even the smallest drop has a preceding and a following drop. Therefore, many drops gather to form a stream. If it is fixed, it will have no self-nature. The Hinayana (Small Vehicle) also speaks of arising and ceasing in the present place, without allowing movement from here to another place, but they do not understand the meaning of dependent origination without self-nature.
Zong Jing Lu (Record of the Source Mirror) Volume 6
Engraved by the Grand Repository Supervision Office in the Dingwei Year Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 7
Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yong Ming Temple
The reason for using water as a metaphor for the true mind is that water has ten meanings that are the same as the true nature. First, the substance of water is clear and pure, which is a metaphor for the self-nature pure mind. Second, it becomes turbid when it encounters mud, which is a metaphor for the pure mind being defiled without being defiled. Third, although it is turbid, it does not lose its pure nature, which is a metaphor for the pure mind being defiled without being defiled. Fourth, if the mud settles, purity appears, which is a metaphor for the true mind's delusion being exhausted and the nature appearing. Fifth, it turns into ice when it encounters cold, and has a hard function, which is a metaphor for the Tathagatagarbha (Buddha-nature inherent in all beings) combining with Avidya (ignorance), becoming the function of the fundamental consciousness. Sixth, although it becomes a hard function, it does not lose its moist nature, which is a metaphor for being constantly true in the midst of affairs. Seventh, warmth melts it into moisture, which is a metaphor for the fundamental consciousness returning to purity. Eighth, it undulates with the wind, without changing its static nature, which is a metaphor for the Tathagatagarbha following the wind of ignorance, with waves rising and ceasing without changing its own nature of non-arising and non-ceasing. Ninth, it arranges and guides the flow according to the height and depth of the ground, without moving its own nature, which is a metaphor for the true mind flowing according to conditions, while its nature is always still and clear. Tenth, it takes the shape of the container
圓。而不失自性。喻真性普遍諸有為法。而不失自性。又書云。上德若水。方圓任器。曲直隨形故。如小乘俱舍論。亦說諸有為法。有剎那盡。何以知有。後有盡故。既後有盡。知前有滅。故論云。若此處生。即此處滅。無容從此轉至余方。若此生此滅。不至余方。同不遷義。而有法體是生是滅。故非大乘。大乘之法。緣生無性。生即不生。滅即不滅。故遷即不遷。則其理懸隔。又中論疏云。常無常門者。常即人天位定。故無往來。無常即六趣各盡一形。亦無往來。又常即凝然不動。無常唸唸變異。令誰往來。則常無常法。俱不相到。皆無往來。肇論云。夫人之所謂動者。以昔物不至今。故曰動而非靜。我之所謂靜者。亦以昔物不至今。故曰靜而非動。動而非靜。以其不來。靜而非動。以其不去。然則所造未嘗異。所見未嘗同。逆之所謂塞。順之所謂通。茍得其道。復何滯哉。傷夫人情之惑久矣。目對真而莫覺。既知往物之不來。而謂今物而可往。往物既不來。今物何可往。何則。求向物于向。于向未嘗無。責向物於今。於今未嘗有。於今未嘗有。以明物不來。于向未嘗無。故知物不去。覆而求今。今亦不往。是謂昔物自在昔。不從今以至昔。今物自在今。不從昔以至今。故仲尼曰。回也見新。交臂非故。如此則物不
【現代漢語翻譯】 現代漢語譯本： 圓，而不失去其自性（svabhāva）。這比喻真性普遍存在於各種有為法（saṃskṛta-dharma）中，卻不失去其自性。又如《尚書》所說：『上德若水，方圓任器，曲直隨形』。因此，就像小乘《俱舍論》（Abhidharmakośa）也說諸有為法有剎那生滅，如何得知其存在呢？因為後有窮盡的緣故。既然後有窮盡，就知道前有滅亡。所以論中說：『若此處生，即此處滅，無容從此轉至余方。』如果在此處生，在此處滅，不至其他地方，這與『不遷』的意義相同。然而，有法的體性是生滅的，所以不是大乘的觀點。大乘的法，緣起性空，生即非生，滅即非滅，所以遷即非遷，其中的道理截然不同。
又如《中論疏》（Mūlamadhyamakakārikā-vṛtti）所說：『常無常門』，常，即人天果位已定，所以沒有往來；無常，即六道眾生各盡一生，也沒有往來。又常，即凝然不動；無常，即唸唸變異，讓誰往來呢？所以常與無常之法，彼此不能相到，都沒有往來。《肇論》說：『夫人之所謂動者，以昔物不至今，故曰動而非靜。我之所謂靜者，亦以昔物不至今，故曰靜而非動。動而非靜，以其不來；靜而非動，以其不去。然則所造未嘗異，所見未嘗同。逆之所謂塞，順之所謂通。茍得其道，復何滯哉。傷夫人情之惑久矣，目對真而莫覺。』既然知道過去的物不會到來，卻認為現在的物可以往去。過去的物既然不來，現在的物又怎麼可以往去呢？為什麼呢？在過去尋找過去的物，在過去未嘗沒有；在現在追究過去的物，在現在未嘗有。在現在未嘗有，以說明物不來；在過去未嘗無，所以知道物不去。反過來追究現在，現在也不會往去。這就是說，過去的物自在過去，不從現在到達過去；現在的物自在現在，不從過去到達現在。所以孔子說：『回也見新，交臂非故。』如此，則物不 English version: Round, without losing its self-nature (svabhāva). This is a metaphor for how true nature pervades all conditioned phenomena (saṃskṛta-dharma) without losing its self-nature. Also, as the Book of Documents says: 'The highest virtue is like water, taking any shape, square or round, bending or straight.' Therefore, just as the Abhidharmakośa of the Hinayana also says that all conditioned phenomena have momentary arising and ceasing, how do we know they exist? Because the subsequent existence comes to an end. Since the subsequent existence comes to an end, we know that the previous existence has ceased. Therefore, the treatise says: 'If it arises here, it ceases here, and there is no possibility of transferring from here to another place.' If it arises here and ceases here, not going to another place, this is the same as the meaning of 'non-motion'. However, the substance of the dharma is arising and ceasing, so it is not the view of the Mahayana. The dharma of the Mahayana is that dependent origination is without inherent existence, arising is non-arising, and ceasing is non-ceasing, so motion is non-motion, and the principles are vastly different.
Furthermore, as the Mūlamadhyamakakārikā-vṛtti says: 'The gate of permanence and impermanence', permanence means that the position of humans and gods is fixed, so there is no coming and going; impermanence means that the beings of the six realms each exhaust one lifetime, and there is also no coming and going. Also, permanence is still and unmoving; impermanence is changing from moment to moment, so who is coming and going? Therefore, the dharmas of permanence and impermanence cannot reach each other, and there is no coming and going. The Zhao Lun says: 'What people call movement is because the past thing does not come to the present, so it is called movement and not stillness. What I call stillness is also because the past thing does not come to the present, so it is called stillness and not movement. Movement and not stillness, because it does not come; stillness and not movement, because it does not go. Therefore, what is created has never been different, and what is seen has never been the same. What is against it is called obstruction, and what is in accordance with it is called passage. If one obtains the Way, what obstruction is there? It is sad that people's minds have been deluded for so long, facing the truth but not realizing it.' Since we know that the past thing will not come, we think that the present thing can go. Since the past thing does not come, how can the present thing go? Why? Seeking the past thing in the past, it has never been absent in the past; investigating the past thing in the present, it has never been present in the present. It has never been present in the present, to explain that the thing does not come; it has never been absent in the past, so we know that the thing does not go. Turning back to investigate the present, the present will also not go. This means that the past thing is free in the past, not coming from the present to the past; the present thing is free in the present, not coming from the past to the present. Therefore, Confucius said: 'Hui sees the new, and crossing arms is not the old.' In this way, things do not
【English Translation】 Round, without losing its self-nature (svabhāva). This is a metaphor for how true nature pervades all conditioned phenomena (saṃskṛta-dharma) without losing its self-nature. Also, as the Book of Documents says: 'The highest virtue is like water, taking any shape, square or round, bending or straight.' Therefore, just as the Abhidharmakośa of the Hinayana also says that all conditioned phenomena have momentary arising and ceasing, how do we know they exist? Because the subsequent existence comes to an end. Since the subsequent existence comes to an end, we know that the previous existence has ceased. Therefore, the treatise says: 'If it arises here, it ceases here, and there is no possibility of transferring from here to another place.' If it arises here and ceases here, not going to another place, this is the same as the meaning of 'non-motion'. However, the substance of the dharma is arising and ceasing, so it is not the view of the Mahayana. The dharma of the Mahayana is that dependent origination is without inherent existence, arising is non-arising, and ceasing is non-ceasing, so motion is non-motion, and the principles are vastly different. Furthermore, as the Mūlamadhyamakakārikā-vṛtti says: 'The gate of permanence and impermanence', permanence means that the position of humans and gods is fixed, so there is no coming and going; impermanence means that the beings of the six realms each exhaust one lifetime, and there is also no coming and going. Also, permanence is still and unmoving; impermanence is changing from moment to moment, so who is coming and going? Therefore, the dharmas of permanence and impermanence cannot reach each other, and there is no coming and going. The Zhao Lun says: 'What people call movement is because the past thing does not come to the present, so it is called movement and not stillness. What I call stillness is also because the past thing does not come to the present, so it is called stillness and not movement. Movement and not stillness, because it does not come; stillness and not movement, because it does not go. Therefore, what is created has never been different, and what is seen has never been the same. What is against it is called obstruction, and what is in accordance with it is called passage. If one obtains the Way, what obstruction is there? It is sad that people's minds have been deluded for so long, facing the truth but not realizing it.' Since we know that the past thing will not come, we think that the present thing can go. Since the past thing does not come, how can the present thing go? Why? Seeking the past thing in the past, it has never been absent in the past; investigating the past thing in the present, it has never been present in the present. It has never been present in the present, to explain that the thing does not come; it has never been absent in the past, so we know that the thing does not go. Turning back to investigate the present, the present will also not go. This means that the past thing is free in the past, not coming from the present to the past; the present thing is free in the present, not coming from the past to the present. Therefore, Confucius said: 'Hui sees the new, and crossing arms is not the old.' In this way, things do not
相往來明矣。既無往返之微朕。又何物而可動乎。釋曰。回也見新。交臂非故者。孔子謂顏回曰。吾與汝。終身交一臂已謝。豈待白首然後變乎。意明物物常自新。唸唸不相到。交臂之頃。尚不相待。已失前人。豈容至老而後變耶。又前念已故。后念恒新。終日相見。恒是新人。故云見新。如此新人。見之只如交臂之頃。早是后念新人。非前念時也。故云非故耳。若前念已古。后念已新。新不至古。古不待新。前後不相至。故不遷也。又雖兩人初相見。只如舉手交臂之頃。早已往矣。此取速疾也。故云。昔物自在昔。今物自在今。如紅顏自在童子之身。白首自處老年之體。所以云。人則謂少壯同體。百齡一質。徒知年往。不覺形隨。是以梵志出家。白首而歸。鄰人見之曰。昔人尚存乎。梵志曰。吾猶昔人。非昔人也。鄰人皆愕然非其言。所謂有力者負之而趨。昧者不覺。其斯之謂歟。吾猶昔人者。猶者。似也。吾雖此身似於昔人。然童顏自在於昔。今衰老之相。自在於今。則非昔人也。故云。徒知年往。不覺形隨。世人雖知歲月在於往古。豈覺當時之貌。亦隨年在於昔時。則童子不至老年。老年不至童子。剎那不相知。唸唸不相待。豈得少壯同體。百齡一質耶。又年往形亦往。此是遷義。即此遷中有不遷也。往年在往
時。往形在往日。是謂不遷。而人乃謂往日之人。遷至今日。是謂惑矣。又昔自在昔。何須遷至今。今自在今。何須遷至昔。故論云。是以言往不必往。古今常存。以其不動。稱去不必去。謂不從今至古。以其不來。經中言遷。未必即遷。以古在古。以今在今故也。所以言無常者。防人之常執。言常住者。防人之斷執。言雖乖而理不異。語雖反而真不遷。不可隨方便有無之言。迷一心不遷之性。又解云。如梵志白首而歸。鄰人謂少壯同體。故云昔人尚存乎。所謂有力者。則三藏等事。無常冥運。力負夜趨。交臂恒新。唸唸舍故。而常見昧之。謂是固矣。鄰人不覺。此之謂歟。又有力者。即無常之大力也。世間未有一法。不被無常吞。故云。然則莊生之所以藏山。仲尼之所以臨川。斯皆感往者之難留。豈曰排今而可往。莊子本意。說不住之法。唸唸恒新。物物各住。各住相因而不相到。即不遷也。于惑者。則為無常不住。新新生滅。而謂之遷。若智者。則了性空無知。唸唸無生。謂之不遷。莊子有三藏。謂藏山于澤。藏舟于壑。藏天下於天下。謂之固者。不然也。然無常夜半負之而趨。昧者不覺也。三藏者。藏人于屋。藏物于器。此小藏也。藏舟于壑。藏山于澤。此大藏也。藏天下於天下。此無所藏。然大小雖異。藏皆
【現代漢語翻譯】 現代漢語譯本： 當過去存在於過去時，這就叫做『不遷』。然而人們卻說過去的人遷移到了今天，這真是迷惑啊！而且，過去自在過去，何必遷移到今天？今天自在今天，何必遷移到過去？所以《論》中說：『因此說往，不一定真的往了，古今常存，因為它不動。』稱去，不一定真的去了，說的是不從今到古，因為它不來。經中說『遷』，未必就是真的遷了，因為古在古，今在今的緣故。所以說『無常』，是爲了防止人們執著于『常』；說『常住』，是爲了防止人們執著于『斷』。言語雖然相悖，但道理並沒有不同；說法雖然相反，但真理並沒有遷移。不可因為隨順方便而說的『有』或『無』，迷惑了本心不遷的自性。 又有一種解釋說，如同老梵志白髮歸來，鄰居說他少壯時的身體還在嗎？所以說『昔人尚存乎？』所謂『有力者』，指的是三藏（佛教經典的總稱）等事物，在無常的暗中執行下，像用力揹負著東西在夜裡奔跑一樣，交替變化，時刻都是新的，唸唸都在捨棄舊的。但人們卻常常迷惑，認為事物是固定的。鄰居沒有察覺到這一點，說的就是這種情況吧。還有一種『有力者』，就是無常的巨大力量。世間沒有一種事物，不被無常所吞噬。所以說，莊子之所以藏山，仲尼（孔子）之所以臨川，都是感嘆過去的事物難以留住，難道說是排斥現在而可以回到過去嗎？ 莊子的本意，是說不住之法，唸唸恒新，物物各住，各住相因而不相到，這就是不遷。對於迷惑的人來說，就認為是無常不住，新新生滅，而稱之為『遷』。如果是有智慧的人，就了知自性本空無知，唸唸無生，稱之為『不遷』。莊子有三種藏，即藏山于澤，藏舟于壑，藏天下於天下。認為這是穩固的，其實不然。無常在半夜就會揹著它跑掉，迷惑的人不會察覺。所謂三藏，指的是藏物于屋，藏物于器，這是小藏；藏舟于壑，藏山于澤，這是大藏；藏天下於天下，這是無所藏。然而大小雖然不同，藏都是...
【English Translation】 English version: When the past exists in the past, it is called 'non-migration'. However, people say that the people of the past have migrated to today, which is truly confusing! Moreover, the past is free in the past, why migrate to today? Today is free in today, why migrate to the past? Therefore, the Treatise says: 'Therefore, saying 'going' does not necessarily mean truly going; the ancient and the present always exist because they do not move.' Calling 'departing' does not necessarily mean truly departing; it means not going from the present to the ancient because it does not come. When the sutra speaks of 'migration', it does not necessarily mean true migration, because the ancient is in the ancient, and the present is in the present. Therefore, saying 'impermanence' is to prevent people from clinging to 'permanence'; saying 'permanently abiding' is to prevent people from clinging to 'cessation'. Although the words may contradict each other, the principle is not different; although the statements may be opposite, the truth does not migrate. One should not be confused by the 'existence' or 'non-existence' spoken of in accordance with skillful means, and lose sight of the non-migrating nature of the original mind. Another explanation says that, like an old Brahman returning with white hair, the neighbor asks if his youthful body still exists. Therefore, it is said, 'Do the people of the past still exist?' The so-called 'powerful ones' refers to things like the Tripitaka (the complete Buddhist canon), which, under the secret operation of impermanence, are like carrying something on one's back and running at night, alternating and constantly new, with each thought abandoning the old. But people are often confused, thinking that things are fixed. The neighbor does not notice this, which is what this refers to. There is also a 'powerful one', which is the great power of impermanence. There is not a single thing in the world that is not swallowed by impermanence. Therefore, the reason why Zhuangzi hid the mountain and Zhongni (Confucius) faced the river was to lament the difficulty of retaining things of the past. Could it be said that one can reject the present and return to the past? Zhuangzi's original intention is to speak of the Dharma of non-abiding, with each thought constantly new, each thing abiding in its own place, each abiding depending on each other without reaching each other, which is non-migration. For those who are confused, it is considered impermanent and non-abiding, with new birth and extinction, and is called 'migration'. If one is wise, one knows that the self-nature is empty and without knowledge, with each thought without birth, and calls it 'non-migration'. Zhuangzi has three kinds of hiding, namely hiding the mountain in the swamp, hiding the boat in the ravine, and hiding the world in the world. Thinking that this is stable is not the case. Impermanence will carry it away in the middle of the night, and those who are confused will not notice. The so-called Tripitaka refers to hiding things in the house, hiding things in the vessel, which is a small hiding; hiding the boat in the ravine, hiding the mountain in the swamp, which is a large hiding; hiding the world in the world, which is no hiding. However, although the size is different, the hiding is all...
得宜。猶唸唸遷流。新新移改。是知變化之道。無處可逃也。夫藏天下於天下者。豈藏之哉。蓋無所藏也。孔子在川上曰。逝者如斯夫。不捨晝夜。逝者往也。浩浩迅流。未曾暫住。晝夜常然。亦嘆世人之不覺。故云。斯皆感往者之難留。豈曰排今而可往。此莊孔俱嘆逝往難留。皆說無常去也。豈可推今日物到昔日乎。若今日不到昔。即今日自在今。昔日自在昔。則今昔顯然。俱不遷也。故云。何者。人則求古於今。謂其不住。吾則求今于古。知其不去。今若至古。古應有今。古若至今。今應有古。今而無古。以知不來。古而無今。以知不去。若古不至今。今不至古。事各性住。有何物而可去來。大涅槃經云。人命不停。過於山水。夫無常有二。一者敗壞無常。二者唸唸無常。人只知壞滅無常。而不覺唸唸無常。論云。若動而靜。似去而留。經說無常速疾。猶似流動。據理雖則無常。前後不相往來。故如靜也。雖則唸唸謝往。古今各性而住。當處自寂。故如留也。又。雖說古今各性而住。當處自寂。而宛然唸唸不住。前後相續也。則非常非斷。非動非靜。見物性之原也。
古德問云。各性而住。似如小乘。執諸法各有自性。又何異納衣梵志言。一切眾生其性各異。
答。為破去來。明無去來。所以據體言
【現代漢語翻譯】 現代漢語譯本： 恰當。猶如唸唸遷流，新新移改。由此可知變化的規律，無處可以逃避啊。將天下藏於天下，難道是真的藏起來了嗎？其實是沒有什麼可以藏的。孔子在河邊說：『逝去的時光像這河水一樣啊，日夜不停留。』逝去，就是過去的意思。浩浩蕩蕩的急流，未曾有片刻停住。晝夜都是這樣，也是感嘆世人不能覺察。所以說，這都是感嘆過去的事物難以留住，難道是排斥現在而可以回到過去嗎？這莊子和孔子都感嘆逝去難留，都是在說無常的變化啊。怎麼可以將今天的事物推到昔日呢？如果今天不到達過去，那麼今天自在今天，昔日自在昔日，那麼今昔顯然，都是不變化的。所以說，為什麼呢？人們在今天尋求古代，認為它不住留；我則在古代尋求今天，知道它沒有離去。如果今天到達古代，古代應該有今天；古代如果到達今天，今天應該有古代。今天而沒有古代，就知道它沒有來；古代而沒有今天，就知道它沒有去。如果古代不到達今天，今天不到達古代，事物各自保持其本性而存在，有什麼東西可以去來呢？《大涅槃經》（Mahāparinirvāṇa Sūtra）說：『人的生命不停留，快過山間的流水。』無常有兩種，一是敗壞的無常，二是念唸的無常。人們只知道壞滅的無常，而不覺察唸唸的無常。《論》中說：『如果動而靜止，就像離去而又停留。』經中說無常迅速，就像流動一樣。從道理上說雖然是無常，前後卻不互相往來，所以就像靜止一樣。雖然是念念謝去，古今各自保持其本性而存在，當下之處自然寂靜，所以就像停留一樣。又，雖然說古今各自保持其本性而存在，當下之處自然寂靜，卻宛然唸唸不住，前後相續不斷。那麼就是非斷非常，非動非靜，見到了事物本性的根源啊。
古代的禪師問道：『各自保持其本性而存在，好像小乘（Hinayana）的觀點，執著于諸法各有自性。這又有什麼不同於納衣梵志（Nagna Sramana）所說的『一切眾生其性各異』呢？』
回答：爲了破除去來，說明沒有去來，所以從本體上來說。
【English Translation】 English version: Appropriate. It's like thoughts constantly flowing, with new things constantly changing. From this, we know that the way of change is inescapable. To hide the world within the world, is it really hiding it? It's actually that there's nothing to hide. Confucius, standing by the river, said, 'What passes is like this, never ceasing day and night.' 'Passing' means going away. The vast and rapid current never stops for a moment. Day and night are always like this, lamenting that people are unaware. Therefore, it is said, 'All this is lamenting the difficulty of retaining the past; how can one reject the present and go to the past?' Both Zhuangzi and Confucius lamented the difficulty of retaining the past, both speaking of impermanence. How can we push today's things to yesterday? If today does not reach yesterday, then today is free in today, and yesterday is free in yesterday. Then the past and present are clear, and both are unchanging. Therefore, why? People seek the ancient in the present, thinking it does not stay; I seek the present in the ancient, knowing it does not leave. If today reaches the ancient, the ancient should have today; if the ancient reaches today, today should have the ancient. If today has no ancient, we know it does not come; if the ancient has no today, we know it does not go. If the ancient does not reach today, and today does not reach the ancient, things each abide in their nature, what is there that can come and go? The Mahāparinirvāṇa Sūtra says, 'Human life does not stop, faster than mountain streams.' There are two kinds of impermanence: one is the impermanence of decay, and the other is the impermanence of moment-to-moment change. People only know the impermanence of destruction, but are unaware of the impermanence of moment-to-moment change. The Treatise says, 'If moving becomes still, it seems to go and stay.' The Sutra says that impermanence is swift, like flowing. Although impermanence is based on reason, the past and future do not interact, so it is like stillness. Although thoughts pass away moment by moment, the ancient and present each abide in their nature, and the present place is naturally silent, so it is like staying. Also, although it is said that the ancient and present each abide in their nature, and the present place is naturally silent, yet it is clearly not staying moment by moment, and the past and future continue uninterrupted. Then it is neither permanent nor discontinuous, neither moving nor still, seeing the origin of the nature of things.
An ancient master asked, 'Abiding in their own nature seems like the view of the Hinayana, clinging to the idea that all dharmas have their own self-nature. How is this different from what the Nagna Sramana said, 'All beings have different natures'?'
Answer: To break the coming and going, to clarify that there is no coming and going, so speaking from the essence.
之。故云各性而住。非決定義。則以無性而為性。不同外道二乘。執有決定自性。從此向彼。若不執有定性去來。亦不說各性而住。故論云。言往不必往。閑人之常想。稱住不必住。釋人之所住耳。又劉湛注云。莊子藏山。仲尼臨川者。莊子意明前山非後山。夫子意明前水非后水。半夜有力負之而趨者。即生住異滅四時。唸唸遷流不停也。是以若心外取法。妄夢所見。情謂去來。則唸唸輪迴。心隨境轉。尚不覺無常粗相。焉能悟不遷之密旨乎。若能見法是心。隨緣了性。無一法從外而入。無一法從內而生。無一法和合而有。無一法自然而成。如是。則尚不見一微毫住相。寧觀萬法去來。斯乃徹底明宗。透峰見性。心心常合道。唸唸不違宗。去住同時。古今一貫。故法華經云。我觀久遠。猶若今日。維摩經云。法無去來。常不住故。若了此無所住之真心。不變異之妙性。方究竟明不遷矣。已上論中。所引內外之經典。借世相之古今。寄明不遷。同入真實。是以時因法立。法自本無。所依之法體猶空。能依之古今奚有。若假方隅而辯法。因指見月而無妨。或徇方便而迷真。執解違宗而反誤。故信心銘云。信心不二。不二信心。言語道斷。非去來今。第二。依火焰起滅喻中之義。同前。初唯焰者。謂焰起滅。有其二義。一前
【現代漢語翻譯】 現代漢語譯本 之所以說『各性而住』，是因為萬法並沒有決定的自性。實際上，是以『無性』作為萬法的本性。這與外道和二乘（小乘）執著于有決定的自性不同。如果執著于有決定的自性，就會有『從此向彼』的去來之說。如果不執著于有決定的自性去來，也就不會說『各性而住』。所以《論》中說：『說往不一定真往，這是閑人的常想；說住不一定真住，這是修行人所安住的境界。』 又劉湛註解說：『莊子藏山，仲尼臨川』，莊子的意思是說前面的山不是後面的山，孔子的意思是說前面的水不是後面的水。就像半夜裡有人用力揹著東西奔跑一樣，實際上是生、住、異、滅四時，唸唸遷流不停。因此，如果向心外求法，就像妄夢中所見，情執于去來，就會念念輪迴，心隨境轉，尚且不能覺察到無常的粗相，又怎麼能領悟到不遷的深奧旨意呢？ 如果能夠明白法就是心，隨緣而了達自性，沒有一法是從外而入，沒有一法是從內而生，沒有一法是和合而有，沒有一法是自然而成。這樣，就尚且不見一微毫的住相，哪裡還能看到萬法的去來呢？這才是徹底明瞭宗門，透徹地見到自性，心心常與道合，唸唸不違背宗旨，去住同時，古今一貫。所以《法華經》說：『我觀察久遠的事情，就像今天一樣。』《維摩經》說：『法無去來，因為常不住。』如果明白了這無所住的真心，不變異的妙性，才能究竟明白不遷的道理。 以上論中所引用的內外經典，借用世間古今的現象，寄託說明不遷的道理，都是爲了進入真實之境。因此，時間因法而立，法本身本來就沒有。所依賴的法體尚且是空，能依賴的古今又有什麼呢？如果借用方位來辯論法，就像通過指頭來看到月亮一樣，並沒有妨礙。如果順從方便之說而迷惑了真理，執著于片面的理解而違背了宗旨，反而會產生誤解。所以《信心銘》說：『信心不二，不二信心，言語道斷，非去來今。』 第二，依據火焰生滅的比喻來說明，道理與前面相同。最初說只有火焰，是指火焰的生滅，有其兩種含義。第一
【English Translation】 English version The reason for saying 'each dwells in its own nature' is that all dharmas do not have a definite self-nature (svabhava). In reality, 'no-self-nature' is taken as the nature of all dharmas. This is different from the heretics and the Two Vehicles (Hinayana), who are attached to having a definite self-nature. If one is attached to having a definite self-nature, there will be talk of 'going from here to there'. If one is not attached to the coming and going of a definite self-nature, one will not speak of 'each dwelling in its own nature'. Therefore, the Treatise says: 'Saying going does not necessarily mean going, this is the common thought of idle people; saying dwelling does not necessarily mean dwelling, this is the state in which practitioners dwell.' Furthermore, Liu Zhan commented: 'Zhuangzi hid in the mountains, Confucius faced the river.' Zhuangzi meant that the mountain in front is not the mountain behind, and Confucius meant that the water in front is not the water behind. It is like someone carrying something on their back and running in the middle of the night, which is actually the four seasons of birth, abiding, change, and extinction, constantly changing from moment to moment. Therefore, if one seeks the Dharma outside the mind, like what is seen in a delusional dream, and is attached to coming and going, one will be reborn in samsara from moment to moment, and the mind will follow the environment. One will not even be able to perceive the gross aspect of impermanence, how can one then understand the profound meaning of non-motion? If one can understand that the Dharma is the mind, and realize the nature according to conditions, there is no Dharma that enters from the outside, no Dharma that arises from the inside, no Dharma that exists through combination, and no Dharma that is naturally formed. In this way, one will not even see a tiny bit of the appearance of dwelling, how can one see the coming and going of all dharmas? This is the thorough understanding of the Dharma gate, and the thorough seeing of one's nature. Every thought is constantly in accordance with the Tao, and every thought does not violate the principle. Going and dwelling are simultaneous, and the past and present are consistent. Therefore, the Lotus Sutra says: 'I observe things from a long time ago as if they were today.' The Vimalakirti Sutra says: 'The Dharma has no coming and going, because it is constantly not dwelling.' If one understands this true mind that dwells nowhere, and the wonderful nature that does not change, one can ultimately understand the principle of non-motion. The internal and external scriptures quoted in the above discussion, using the phenomena of the world from ancient times to the present, entrust the explanation of the principle of non-motion, all in order to enter the realm of truth. Therefore, time is established because of the Dharma, and the Dharma itself originally does not exist. The Dharma body on which one relies is still empty, so what is there to rely on in the past and present? If one uses directions to argue about the Dharma, it is like seeing the moon through a finger, which is not an obstacle. If one follows expedient teachings and is confused by the truth, and clings to a one-sided understanding and violates the principle, it will instead lead to misunderstanding. Therefore, the Faith Mind Inscription says: 'Faith and mind are not two, not two is faith and mind, the path of words is cut off, not coming, going, or present.' Second, according to the analogy of the arising and ceasing of flames, the principle is the same as before. Initially, saying that there are only flames refers to the arising and ceasing of flames, which has two meanings. First,
焰謝滅。引起后焰。后焰無體而能知前。前焰已滅。復無所知。是故各各皆不相知。二前焰若未滅。亦依前引。無體。故無能知。后焰未至。故無所知。是故彼亦各不相知。妄法亦爾。剎那生滅。不能自立。謂已滅未生。無物可知。生已則滅。無體可知。是故皆無所有也。斯則流金礫石而不熱也。二依所依者。謂彼火焰。即由於此無體無用不相知故。而有起滅虛妄之相。是則攬非有而為有也。妄法亦爾。依此無所依之真理。方是妄法。是亦非有為有也。三唯所依者。推起滅之焰。體用俱無。無焰之理。挺然顯現。是則無妄法之有。有妄法之無。湛然顯現。遂令緣起之相。相無不盡。無性之理。理無不現。又火依薪有。薪是可燃。火即是燃。以燃因可燃。則燃無體。可燃因燃。則可燃無體。又前焰已滅。后焰未生。中間無住。如一念之上。即有三時。已滅為已生。未生為未生。生已即減是生時。故凈名經云。若過去生。過去生已滅。若未來生。未來生未至。若現在生。現在生無住。經云。比丘。汝今即時。亦生亦老亦滅。故三時無體。無可相知也。第三依風有動作。喻妄用依真起。三義同前。一唯動者。離所動之物。風之動相了不可得。無可相知。妄法亦爾。離所依真體不可得故。無可相知。斯則旋嵐偃岳而常靜也。二
【現代漢語翻譯】 現代漢語譯本 火焰熄滅，引發後續的火焰。後續的火焰沒有實體，卻能知曉之前的火焰。之前的火焰已經熄滅，也就沒有什麼可以知曉的。因此，每一個火焰都互不相知。如果之前的火焰沒有熄滅，也如同之前所說，沒有實體，所以無法知曉。後續的火焰尚未到來，所以沒有什麼可以知曉的。因此，它們也各自互不相知。虛妄之法也是如此，剎那生滅，不能獨立存在。所謂已滅和未生，沒有什麼事物可以知曉。產生之後隨即滅亡，沒有實體可以知曉。因此，一切都是空無所有。這樣一來，即使是流動的金子和礫石也不會發熱了。 二、依所依者，指的是那些火焰，正是由於這種無實體、無作用、互不相知的原因，才會有生滅虛妄的表象。這就是執取非有而當作有。虛妄之法也是如此，依靠這無所依的真理，才顯現出虛妄之法。這也是將非有當作有。 三、唯所依者，推究生滅的火焰，本體和作用都空無所有。沒有火焰的真理，卻挺拔地顯現出來。這就是沒有虛妄法的存在，卻有虛妄法的空無，澄澈地顯現出來。於是，讓緣起的表象，沒有哪個不窮盡；無自性的真理，沒有哪個不顯現。而且，火依靠柴薪而存在，柴薪是可以燃燒的，火就是燃燒。因為燃燒依賴於可燃燒的，所以燃燒沒有實體；可燃燒的依賴於燃燒，所以可燃燒的沒有實體。而且，之前的火焰已經熄滅，後續的火焰尚未產生，中間沒有停留。就像一念之間，就有過去、現在、未來三個時間。已滅就是已生，未生就是未生，產生之後隨即消減就是生時。所以《維摩詰經》（Vimalakirti Sutra）說，『如果說過去生，過去生已經滅了；如果說未來生，未來生尚未到來；如果說現在生，現在生沒有停留。』經中說，『比丘（bhiksu），你現在即時，也在生，也在老，也在滅。』所以三個時間沒有實體，沒有什麼可以互相知曉的。 第三，依靠風才有動作，比喻虛妄的作用依靠真理而產生。這三種含義與之前相同。一、唯動者，離開所動的物體，風的動相完全無法獲得，沒有什麼可以互相知曉。虛妄之法也是如此，離開所依靠的真體就無法獲得，所以沒有什麼可以互相知曉。這樣一來，即使是迴旋的狂風吹倒山嶽，也仍然是寂靜的。 二
【English Translation】 English version A flame extinguishes, giving rise to a subsequent flame. The subsequent flame has no substance, yet it can know the previous flame. The previous flame has already extinguished, and thus has nothing to know. Therefore, each flame does not know the other. If the previous flame has not extinguished, it also, as previously stated, has no substance, so it cannot know. The subsequent flame has not yet arrived, so it has nothing to know. Therefore, they also do not know each other. Illusory dharmas are also like this, arising and ceasing in an instant, unable to stand on their own. What is called extinguished and not yet arisen has nothing to know. Having arisen, it immediately ceases, having no substance to know. Therefore, all is empty and without substance. In this case, even flowing gold and gravel would not be hot. Two, 'that which is relied upon' refers to those flames, and it is precisely because of this lack of substance, lack of function, and mutual unknowing that there are illusory appearances of arising and ceasing. This is grasping onto what is non-existent as if it were existent. Illusory dharmas are also like this, relying on this truth of no reliance, the illusory dharmas are manifested. This is also taking the non-existent as existent. Three, 'only that which is relied upon' means examining the flames of arising and ceasing, both substance and function are empty and without substance. The principle of no flame is clearly manifested. This means that there is no existence of illusory dharmas, but there is the emptiness of illusory dharmas, clearly manifested. Thus, the appearances of dependent origination are all exhausted, and the principles of no-self-nature are all manifested. Moreover, fire exists relying on firewood, firewood is combustible, and fire is combustion. Because combustion depends on the combustible, combustion has no substance; the combustible depends on combustion, so the combustible has no substance. Moreover, the previous flame has extinguished, the subsequent flame has not yet arisen, and there is no dwelling in between. Just like in a single thought, there are three times: past, present, and future. Extinguished is already arisen, not yet arisen is not yet arisen, and arising and then diminishing is the time of arising. Therefore, the Vimalakirti Sutra says, 'If one speaks of past birth, past birth has already ceased; if one speaks of future birth, future birth has not yet arrived; if one speaks of present birth, present birth does not dwell.' The sutra says, 'Bhikkhus (monks), you are now, at this very moment, also being born, also aging, also dying.' Therefore, the three times have no substance, and there is nothing to know each other. Third, movement exists relying on wind, which is a metaphor for illusory function arising relying on truth. These three meanings are the same as before. One, 'only movement' means that apart from the object being moved, the appearance of wind's movement is completely unattainable, and there is nothing to know each other. Illusory dharmas are also like this, apart from the true substance on which they rely, they cannot be attained, so there is nothing to know each other. In this case, even if a swirling gale overturns mountains, it is still always still. Two
依所依者。謂風不能自動。要依物現動。動無自體可以知物。物不自動。隨風無體。不能知。風法中能依妄法。要依真立。無體知真。真隨妄隱。無相知妄。三唯所依者。謂風鼓於物。動唯物動。風相皆盡。無可相知。妄法作用。自本性空。唯所依真。挺然顯現。是故妄法全盡而不滅。真性全隱而恒露。能所熏等。法本自爾。思之可見。第四依地有任持者。喻妄為真所持。三義同前。初地界因依。有二種義。一約自類。二約異類。前中。從金剛際。上至地面。皆上依下。下持上。展轉因依而得安住。然上能依。皆離所無體而能知下。然下能持。皆亦離所無體可令知上。又上上能依。徹至於下。無下可相知。下下能持。徹至於上。無上可相知。是故若依若持。相無不盡。所現妄法。當知亦爾。必粗依細。謂苦報依于業。業依無明造。無明依所造。展轉無體。無物可相知。斯則厚載萬物而不仁也。肇公亦曰。乾坤倒覆。無謂不靜也。老子云。天地不仁。以萬物為芻狗。經云。譬如大地。荷四重任。而無疲厭也。不仁者。不恃仁德也。猶如草狗。豈有吠守之能。故云唯道無心。萬物圓備矣。二約異類者。如經云。地輪依水輪。水輪依風輪。風輪依虛空。虛空無所依。準此妄境依妄心。妄心依本識。本識依如來藏。如來藏。無
所依。是故若離如來藏。余諸妄法。各互相依。無體能相知。是則妄法無不皆盡。二依所依者。地界正由各無自性。而得存立。向若有體。則不相依。不相依故。不得有法。是故攬此無性。以成彼法。法合可知。三唯所依者。謂攬無性成彼法者。是則彼法無不皆盡。而未曾不滅。唯無性理而獨現前。又既不相知。何緣種種。答。此有四因。一由妄分別。二諸識熏習。三由無性不相知。四真如隨緣。然此四因。但是一致。謂由妄分別為緣。令真如不守自性。隨緣成有。諸識熏習。展轉無窮。若達妄原。成凈緣起。前所疑雲。為是種種。為是一性。今答云。常種種。常一性。又難云。一性隨於種種。則失真諦。種種隨於一性。則壞俗諦。今答云。此二互相成立。豈當相乖。性非事外。曾何乖于種種。種種性空。曾何乖於一性。由無性故有。一效能成種種。緣生故空。種種能成一性。是以緣起之法。總有四義。一緣生故有。即妄心分別有。及諸識熏習是也。二緣生故空。即諸法無作用。亦無有體性是也。三無性故有。以有空義故。一切法得成也。四無性故空。即一切空無性也。複次性有二義。一有。二空。又二義。一不變。二隨緣。以有義。故說二空所顯。即法性本無生也。以空義。故說依他無性。即是圓成。即各不相知。
【現代漢語翻譯】 現代漢語譯本 所依。因此，如果離開如來藏（Tathagatagarbha，如來所藏的清凈自性），其餘各種虛妄之法，各自互相依賴，沒有自體，不能互相瞭解。這樣，虛妄之法沒有不窮盡的。 二、依所依者。地界（Dhatu，構成物質世界的基本元素）之所以能夠存在，正是因為各自沒有自性。如果具有自體，則不能互相依賴。因為不互相依賴，所以不能有法（Dharma，事物、規律）。因此，取用這無自性，來成就那些法，法合起來可以被認知。 三、唯所依者。所謂取用無自性來成就那些法，這樣，那些法沒有不窮盡的，而未曾不滅，只有無自性的道理獨自顯現。 又，既然不互相瞭解，為何會有種種現象？答：這有四個原因：一、由於虛妄分別（Kalpana，錯誤的認知）；二、諸識（Vijnana，意識）的熏習；三、由於無自性，所以不互相瞭解；四、真如（Tathata，事物的真實如是的狀態）隨緣。 然而，這四個原因，實際上是一致的。即由於虛妄分別作為緣，使得真如不守護自性，隨緣而成就各種現象。諸識的熏習，輾轉無窮。如果通達虛妄的根源，就能成就清凈的緣起。 前面所懷疑的，是種種現象，還是一性？現在回答說：常是種種現象，常是一性。 又有人問難說：一性隨順於種種現象，則失去真諦（Paramartha，最高的真理）；種種現象隨順於一性，則破壞俗諦（Samvriti-satya，世俗的真理）。現在回答說：這二者互相成立，怎麼會互相違背呢？自性不是在事物之外，怎麼會違背種種現象？種種現象的自性是空，怎麼會違背一性？ 由於無自性，所以有，一效能成就種種現象。緣起（Pratityasamutpada，事物相互依存的法則）而生，所以空，種種現象能成就一性。因此，緣起之法，總共有四種意義：一、緣生故有，即妄心分別有，以及諸識熏習；二、緣生故空，即諸法沒有作用，也沒有自體性；三、無自性故有，因為有空義，所以一切法得以成就；四、無自性故空，即一切空無自性。 再次，自性有兩種意義：一、有；二、空。又有兩種意義：一、不變；二、隨緣。以有義，所以說二空所顯，即法性本無生。以空義，所以說依他無性，即是圓成，即各自不相知。
【English Translation】 English version The support. Therefore, if one separates from the Tathagatagarbha (the pure self-nature stored within the Tathagata), all other illusory dharmas (phenomena), each relies on each other, without self-nature, unable to know each other. In this way, there is no illusory dharma that is not exhausted. Second, 'that which relies on the support'. The Dhatu (elements constituting the material world) can exist precisely because each lacks self-nature. If they had self-nature, they would not rely on each other. Because they do not rely on each other, there could be no dharmas. Therefore, taking this lack of self-nature to accomplish those dharmas, the dharmas together can be known. Third, 'only the support'. So-called taking the lack of self-nature to accomplish those dharmas, in this way, those dharmas are all exhausted, and have never not ceased, only the principle of no self-nature alone manifests. Furthermore, since they do not know each other, why are there various phenomena? Answer: There are four causes for this: first, due to false discrimination (Kalpana); second, the habitual energies of the various consciousnesses (Vijnana); third, due to the lack of self-nature, they do not know each other; fourth, Suchness (Tathata) follows conditions. However, these four causes are actually consistent. That is, due to false discrimination as a condition, Suchness does not guard its self-nature, but follows conditions to accomplish various phenomena. The habitual energies of the various consciousnesses continue endlessly. If one understands the origin of illusion, one can accomplish pure dependent origination. The previous doubt was, are they various phenomena, or one nature? Now the answer is: it is always various phenomena, it is always one nature. Furthermore, someone questioned: if one nature follows various phenomena, then it loses the ultimate truth (Paramartha); if various phenomena follow one nature, then it destroys the conventional truth (Samvriti-satya). Now the answer is: these two establish each other, how can they contradict each other? Self-nature is not outside of things, how can it contradict various phenomena? The self-nature of various phenomena is empty, how can it contradict one nature? Because of no self-nature, therefore there is; one nature can accomplish various phenomena. Originated from conditions (Pratityasamutpada), therefore it is empty; various phenomena can accomplish one nature. Therefore, the dharma of dependent origination has a total of four meanings: first, arising from conditions, therefore there is, that is, the discrimination of the deluded mind, and the habitual energies of the various consciousnesses; second, arising from conditions, therefore it is empty, that is, all dharmas have no function and no self-nature; third, because of no self-nature, therefore there is, because there is the meaning of emptiness, therefore all dharmas can be accomplished; fourth, because of no self-nature, therefore it is empty, that is, all emptiness has no self-nature. Again, self-nature has two meanings: one, existence; two, emptiness. And again two meanings: one, unchanging; two, following conditions. With the meaning of existence, therefore it is said that the two emptinesses reveal, that is, the nature of dharma is originally unborn. With the meaning of emptiness, therefore it is said that dependent on others there is no self-nature, that is, perfect accomplishment, that is, they do not know each other.
以有義。故說不變。以空義。故說隨緣。此二不二。隨緣即是不變。不變故能隨緣。若唯不變性。何預於法。若但隨緣。豈稱真性。又若性離於法。則成斷滅。法離於性。則本無今有。又法若即性。性常應常。性若即法。法滅應滅。此二相成。非常非斷。此二相奪。非有非空。為中道義。經頌云。眼耳鼻舌身。心意諸情根。以此常流轉。而無能轉者。以眼等八識。為能所熏。展轉為因而常流轉。無別我人。故云而無能轉者。是以舉體性空。方成流轉。即此八識各無體性。故無實我法而為其主。向若有性。不可熏變。安得流轉。故知趣生同異。受報妍媸。皆由識種。悉依於心。如流依水。似火依薪。續續無知。新新不住。善趣惡趣。即是總報。由業熏心。受所受報。如水漂流不斷。雖然流轉。而無轉者。故云以此常流轉。而無能轉者。釋論云。如瀑流水。非斷非常。相續長時。有所漂溺。此識亦爾。從無始來。剎那剎那。果生因滅。果生故非斷。因滅故非常。漂溺有情。令不出離。華嚴經云。一切眾生。為大瀑水。波浪所沒。楞伽經云。藏識海常住。境界風所動。唯識論云。恒轉如瀑流。起信論云。如大海水。因風波動等。又以虛妄中有其二義。一虛轉。二無轉。故常種種。常一性也。虛轉故。俗不異真而俗相立。無轉
故。真不異俗而真體存。故互不相違也。法性本無生者。法性者。法謂差別依正等法。性謂彼法所依體性。即法之性。故名為法性。又性以不變為義。即此可軌。亦名為法。此則性即法。故名為法性。此二義。並約不變釋也。又即一切法各無性。故名為法性。即隨緣之性。法即性也。本無生者。本有二義。一約不變。本謂原本。本來不生。隨緣故生。二約隨緣。有此法來。本自不生。非待滅無。即示現生時本不生。故云是中無能現。亦無所現物。則妄心分別。情計謂有。然有即不有。故云一切空無性。常有常空。是即萬物之自虛。豈待宰割以求通哉。又約相待相奪。釋不相知。言相待者。業無識種。不親辦體。識無業種。不招苦樂。既互相待。則各無自性。言相奪者。以業奪因。唯由業招。故因如虛空。以因奪緣。則唯心為體。故業如虛空。互奪獨立。亦不能相知。互奪兩亡。無可相知。又以無生。故不相知。以緣奪因。故不自生。以因奪緣。故不他生。因緣合辯。相待無性。故不共生。互奪雙亡。無因豈生。以此不生。類于不知。居然易了。即以因為。自以緣為他。合此為共。離此為無因。互有尚不相知。互無豈能相知耳。故知諸法相待。皆無自性。如中論相待門說。不空既破。空法亦亡。偈云。若有不真法。即應
【現代漢語翻譯】 現代漢語譯本：因此，『真』並不異於世俗，而『真體』依然存在，所以兩者互不相違背。『法性本無生』，這裡的『法性』，『法』指的是差別、依正等法，『性』指的是這些法所依賴的體性，也就是法的本性，所以稱為『法性』。另外，『性』以不變為含義，也就是可以作為準則的，也可以稱為『法』。這樣，『性』就是『法』，所以稱為『法性』。這兩種解釋，都是從不變的角度來說的。還有，就是一切法各自沒有自性，所以稱為『法性』，也就是隨緣的本性，法就是性。『本無生』，『本』有兩種含義，一種是從不變的角度來說，『本』指的是原本，本來就不生，因為隨緣才生。另一種是從隨緣的角度來說，有了這個法，本來就不生，不是等待滅亡才沒有。也就是示現出生的時候，本來就不生，所以說『這裡面沒有能顯現的，也沒有所顯現的物』。那麼，妄心分別，情意計算認為有。然而，有就是不有，所以說『一切皆空無自性』，常有常空，這就是萬物本來的虛無，難道需要宰割才能通達嗎？還有，從相對相奪的角度，解釋『不相知』。說『相對』，業沒有識的種子，不能親自成就自體；識沒有業的種子，不能招感苦樂。既然互相依賴，那麼各自沒有自性。說『相奪』，用業來奪因，完全由業來招感，所以因就像虛空；用因來奪緣，那麼只有心是本體，所以業就像虛空。互相奪取，各自獨立，也不能互相瞭解。互相奪取，兩者都消失，沒有什麼可以瞭解的。還有，因為無生，所以不相知。用緣來奪因，所以不是自己產生。用因來奪緣，所以不是他產生。因緣合起來說，互相依賴沒有自性，所以不是共同產生。互相奪取，兩者都消失，沒有因怎麼產生？用這種不生，來比喻不知，自然容易明白。就是用因作為『自』，用緣作為『他』，合起來就是『共』，離開就是『無因』。互相有尚且不能相知，互相沒有怎麼能相知呢？所以知道諸法互相依賴，都沒有自性，就像《中論》相待門所說。不空既然被破除，空法也消失了。偈語說：『如果有什麼不真實的法，就應該』
【English Translation】 English version: Therefore, 『true』 is not different from the mundane, and the 『true essence』 remains, so they do not contradict each other. 『Dharmatā is originally unborn,』 here, 『Dharmatā』 (法性) (the nature of phenomena), 『dharma』 (法) refers to the differentiations, dependent and principal dharmas, etc., 『tā』 (性) refers to the essence upon which these dharmas rely, which is the nature of dharma, so it is called 『Dharmatā』 (法性). Also, 『tā』 (性) is defined by immutability, which can be used as a standard, and can also be called 『dharma』 (法). Thus, 『tā』 (性) is 『dharma』 (法), so it is called 『Dharmatā』 (法性). These two explanations are both from the perspective of immutability. Furthermore, it is that all dharmas each have no self-nature, so it is called 『Dharmatā』 (法性), which is the nature that accords with conditions, dharma is tā. 『Originally unborn,』 『originally』 has two meanings, one is from the perspective of immutability, 『originally』 refers to the original, originally not born, only born because of according with conditions. The other is from the perspective of according with conditions, having this dharma, originally not born, not waiting for extinction to be without. That is, when manifesting birth, it is originally not born, so it is said 『within this there is no one who can manifest, nor are there things that are manifested.』 Then, deluded mind differentiates, emotional calculation thinks there is. However, having is not having, so it is said 『all is empty and without self-nature,』 constantly having and constantly empty, this is the inherent emptiness of all things, how can it be necessary to dissect in order to seek understanding? Also, from the perspective of relative and mutually depriving, explain 『not knowing each other.』 Saying 『relative,』 karma has no seed of consciousness, cannot personally accomplish the self-essence; consciousness has no seed of karma, cannot invite suffering and joy. Since they rely on each other, then each has no self-nature. Saying 『mutually depriving,』 using karma to deprive cause, completely invited by karma, so cause is like empty space; using cause to deprive condition, then only mind is the essence, so karma is like empty space. Mutually depriving, each independent, also cannot understand each other. Mutually depriving, both disappear, there is nothing to understand. Also, because of unbirth, so they do not know each other. Using condition to deprive cause, so it is not self-produced. Using cause to deprive condition, so it is not other-produced. Cause and condition combined, mutually dependent without self-nature, so it is not jointly produced. Mutually depriving, both disappear, without cause how can it be produced? Using this unbirth, to compare to not knowing, naturally easy to understand. That is, using cause as 『self,』 using condition as 『other,』 combining this is 『joint,』 leaving this is 『without cause.』 Mutually having still cannot know each other, mutually not having how can they know each other? Therefore, knowing that all dharmas mutually rely, all have no self-nature, like the 『Mutual Dependence』 chapter in the Mūlamadhyamakakārikā (中論) says. Since non-emptiness is broken, the dharma of emptiness also disappears. The verse says: 『If there is any untrue dharma, then it should』
有真法。實無不真法。何得有真法。亦如因垢說凈。垢性本無。凈相何有。此相待一門。盡破諸法。以諸法皆是相待而有。未曾有一法。而能獨立者。故因緣無性論云。阿難調達。併爲世尊之弟。羅睺善星。同是如來之胤。而阿難常親給侍。調達每興害逆。羅睺則護珠莫犯。善星則破器難收。以此而觀。諒可知矣。若云各有自性。不可遷貿者。此殊不然。至如鷹化為鳩。本心頓盡。橘變成枳。前味永消。故知有情無情。各無定性。但隨心變。唯逐業生。遂有從凡入聖之門。轉惡為善之事。大般若經云。謂證諸法無性為性。究竟圓滿。方名為佛。故知建立三寶。成佛事門。皆從無性因緣。而得興顯。所以首楞嚴三昧經云。爾時長老摩訶迦葉白佛言。世尊。我謂文殊師利法王子。曾於先世。已作佛事。現坐道場。轉於法輪。示諸眾生。入大滅度。佛言。如是如是。乃至迦葉。汝今且觀首楞嚴三昧勢力。諸大菩薩以是力故。示現入胎。初生出家。詣菩提樹。坐于道場。轉妙法輪。入般涅槃。分佈舍利。而亦不捨菩薩之法。于般涅槃不畢竟滅。爾時長老摩訶迦葉。語文殊師利言。仁者。乃能施作如此希有難事。示現眾生。文殊師利言。迦葉。于意云何。是耆阇崛山。誰之所造。是世界者。亦從何出。迦葉答言。文殊師利。一切
【現代漢語翻譯】 現代漢語譯本 有真實的法存在嗎？實際上沒有不真實的法。怎麼會有真實的法呢？這就像因為有污垢才說乾淨一樣。污垢的本性本來就是沒有的，乾淨的相又從何而來呢？這種相對待的法門，完全破除了諸法。因為諸法都是相互依存而存在的，從來沒有一種法是可以獨立存在的。所以《因緣無性論》說：『阿難（Ananda，佛陀的十大弟子之一）和調達（Devadatta，提婆達多，佛陀的堂兄弟，也是佛陀的弟子，後背叛佛陀）都是世尊的弟弟，羅睺羅（Rahula，佛陀的兒子）和善星（Sunaksatra，佛陀的弟子）都是如來的後代。但是阿難常常親身侍奉佛陀，調達卻總是興起加害佛陀的逆行。羅睺羅則守護寶珠不敢冒犯，善星則像破損的器皿難以收拾。』從這些例子來看，應該可以明白了。如果說各有各的自性，不能改變的話，那就大錯特錯了。就像老鷹變化成斑鳩，原先的心性完全消失；橘子變成枳，之前的味道永遠消失。所以說有情眾生和無情之物，都沒有固定的自性，只是隨著心念而變化，隨著業力而產生。因此才有從凡夫進入聖人的法門，轉惡為善的事情。《大般若經》說：『證悟諸法無自性為自性，達到究竟圓滿，才叫做佛。』所以說建立三寶（佛、法、僧），成就佛事，都是從無自性的因緣而興盛顯現的。所以《首楞嚴三昧經》說：『當時長老摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）對佛說：世尊，我認為文殊師利（Manjusri，文殊菩薩）法王子，曾經在過去世已經做了佛事，現在坐在道場，轉動法輪，引導眾生進入大滅度。』佛說：『是的，是的。』乃至迦葉，你現在且看首楞嚴三昧的勢力，諸大菩薩因為這種力量，示現入胎、初生、出家、前往菩提樹、坐在道場、轉動微妙法輪、進入般涅槃（Parinirvana，涅槃），分佈舍利，但也不捨棄菩薩的法，在般涅槃中不是完全滅盡。』當時長老摩訶迦葉問文殊師利說：『仁者，您能施作如此稀有難得的事情，示現給眾生。』文殊師利說：『迦葉，您認為怎麼樣？這耆阇崛山（Grdhrakuta，靈鷲山），是誰建造的？這個世界，又是從哪裡來的？』迦葉回答說：『文殊師利，一切 English version Is there a true Dharma? In reality, there is no Dharma that is not true. How can there be a true Dharma? It's like speaking of 'clean' because of 'dirt.' The nature of dirt is originally non-existent; where does the appearance of 'clean' come from? This gate of relativity completely breaks down all Dharmas, because all Dharmas exist interdependently. There has never been a single Dharma that can exist independently. Therefore, the Treatise on the Absence of Intrinsic Nature Due to Conditions says: 'Ananda (one of the ten great disciples of the Buddha) and Devadatta (Buddha's cousin and disciple, who later betrayed him) were both brothers of the World Honored One; Rahula (Buddha's son) and Sunaksatra (Buddha's disciple) were both descendants of the Tathagata. However, Ananda always personally attended to the Buddha, while Devadatta always instigated harmful and rebellious acts. Rahula protected the jewel and dared not offend, while Sunaksatra was like a broken vessel, difficult to mend.' From these examples, it should be clear. If it is said that each has its own self-nature, which cannot be changed, then this is completely wrong. Just as a hawk transforms into a dove, its original nature completely disappears; an orange turns into a trifoliate orange, its previous taste is forever gone. Therefore, it is known that sentient beings and insentient things do not have fixed natures, but change according to the mind and arise according to karma. Thus, there is the gate of entering sainthood from ordinariness, and the matter of transforming evil into good. The Great Perfection of Wisdom Sutra says: 'Realizing the non-self-nature of all Dharmas as self-nature, reaching ultimate perfection, is called Buddha.' Therefore, it is known that establishing the Three Jewels (Buddha, Dharma, Sangha) and accomplishing the deeds of the Buddha all arise and manifest from the cause of non-self-nature and conditions. Therefore, the Surangama Samadhi Sutra says: 'At that time, the elder Mahakasyapa (one of the ten great disciples of the Buddha) said to the Buddha: World Honored One, I believe that Manjusri (Manjusri Bodhisattva), the Dharma Prince, had already done the deeds of the Buddha in past lives, and is now sitting in the Bodhimanda, turning the Dharma wheel, and guiding sentient beings to enter great Nirvana (Parinirvana).' The Buddha said: 'Yes, yes.' Even, Kasyapa, you should now observe the power of the Surangama Samadhi. Because of this power, the great Bodhisattvas manifest entering the womb, initial birth, leaving home, going to the Bodhi tree, sitting in the Bodhimanda, turning the wonderful Dharma wheel, entering Parinirvana, and distributing relics, but they do not abandon the Dharma of the Bodhisattva, and in Parinirvana, they are not completely extinguished.' At that time, the elder Mahakasyapa asked Manjusri: 'Benevolent One, you are able to perform such rare and difficult deeds, manifesting to sentient beings.' Manjusri said: 'Kasyapa, what do you think? Who built this Grdhrakuta Mountain (Vulture Peak Mountain)? Where did this world come from?' Kasyapa replied: 'Manjusri, all
【English Translation】 English version Is there a true Dharma? In reality, there is no Dharma that is not true. How can there be a true Dharma? It's like speaking of 'clean' because of 'dirt.' The nature of dirt is originally non-existent; where does the appearance of 'clean' come from? This gate of relativity completely breaks down all Dharmas, because all Dharmas exist interdependently. There has never been a single Dharma that can exist independently. Therefore, the Treatise on the Absence of Intrinsic Nature Due to Conditions says: 'Ananda (one of the ten great disciples of the Buddha) and Devadatta (Buddha's cousin and disciple, who later betrayed him) were both brothers of the World Honored One; Rahula (Buddha's son) and Sunaksatra (Buddha's disciple) were both descendants of the Tathagata. However, Ananda always personally attended to the Buddha, while Devadatta always instigated harmful and rebellious acts. Rahula protected the jewel and dared not offend, while Sunaksatra was like a broken vessel, difficult to mend.' From these examples, it should be clear. If it is said that each has its own self-nature, which cannot be changed, then this is completely wrong. Just as a hawk transforms into a dove, its original nature completely disappears; an orange turns into a trifoliate orange, its previous taste is forever gone. Therefore, it is known that sentient beings and insentient things do not have fixed natures, but change according to the mind and arise according to karma. Thus, there is the gate of entering sainthood from ordinariness, and the matter of transforming evil into good. The Great Perfection of Wisdom Sutra says: 'Realizing the non-self-nature of all Dharmas as self-nature, reaching ultimate perfection, is called Buddha.' Therefore, it is known that establishing the Three Jewels (Buddha, Dharma, Sangha) and accomplishing the deeds of the Buddha all arise and manifest from the cause of non-self-nature and conditions. Therefore, the Surangama Samadhi Sutra says: 'At that time, the elder Mahakasyapa (one of the ten great disciples of the Buddha) said to the Buddha: World Honored One, I believe that Manjusri (Manjusri Bodhisattva), the Dharma Prince, had already done the deeds of the Buddha in past lives, and is now sitting in the Bodhimanda, turning the Dharma wheel, and guiding sentient beings to enter great Nirvana (Parinirvana).' The Buddha said: 'Yes, yes.' Even, Kasyapa, you should now observe the power of the Surangama Samadhi. Because of this power, the great Bodhisattvas manifest entering the womb, initial birth, leaving home, going to the Bodhi tree, sitting in the Bodhimanda, turning the wonderful Dharma wheel, entering Parinirvana, and distributing relics, but they do not abandon the Dharma of the Bodhisattva, and in Parinirvana, they are not completely extinguished.' At that time, the elder Mahakasyapa asked Manjusri: 'Benevolent One, you are able to perform such rare and difficult deeds, manifesting to sentient beings.' Manjusri said: 'Kasyapa, what do you think? Who built this Grdhrakuta Mountain (Vulture Peak Mountain)? Where did this world come from?' Kasyapa replied: 'Manjusri, all
世界。水沫所成。亦從眾生不可思議業因緣出。文殊師利言。一切諸法。亦從不可思議業因緣有。我於是事。無有功力。所以者何。一切諸法。皆屬因緣。無有主故。隨意所成。若能解此。所為不難。釋曰。若了一切法。悉屬因緣。皆無自性。但是心生。則凡有施為。何假功力。以無性之理。法爾之門。隨緣卷舒。自在無礙。華嚴經頌云。如其心性而觀察。畢竟推求不可得。一切諸法無有餘。悉入于如無體性。又頌云。譬如真如本自性。其中未曾有一法。不得自性是真性。以如是業而回向。華嚴論云。一切眾生迷根本智。而有世間苦樂法者。為智無性故。隨緣不覺。苦樂業生。為智無性故。為苦所纏。方能自覺根本無性。眾緣無性。萬法自寂。若不覺苦時。以無性故。總不自知有性無性。如人因地而倒。因地而起。一切眾生。因自心根本智而倒。亦因而起。又為智體無性。但隨緣現。如空中響。應物成音。無性之智。但應緣分別。以分別故。癡愛隨起。又中觀論。破應無如來偈云。邪見深厚者。則說無如來。如來寂滅相。分別有亦非。如是性空中。思惟亦不可。如來滅度后。分別于有無。次總拂偈云。如來過戲論。而人生戲論。戲論破慧眼。是皆不見佛。論釋云。戲論名憶念。分別此彼等。此如來品。初中后思惟如來
【現代漢語翻譯】 現代漢語譯本 世界就像水沫一樣虛幻不實，也是從眾生不可思議的業因緣而產生的。文殊師利菩薩說：『一切諸法，也是從不可思議的業因緣而有的。』對於這件事，我沒有什麼能力可以改變。為什麼呢？因為一切諸法，都屬於因緣和合，沒有主宰，隨順因緣而成就。如果能夠理解這個道理，那麼所作所為就不會感到困難。 解釋說：如果瞭解一切法，都是因緣和合而成，都沒有自性，只是心念所生，那麼凡有所作為，何必假借功力呢？以無自性的道理，法爾如是的門徑，隨順因緣而舒捲自如，自在無礙。《華嚴經》的偈頌說：『如果以心性來觀察，畢竟推求是不可得的。一切諸法沒有剩餘，都歸入如如而沒有體性。』 又說：『譬如真如本自性，其中未曾有一法。不得自性是真性，以如是業而回向。』《華嚴論》說：『一切眾生迷惑根本智，而有世間的苦樂法，是因為智慧沒有自性的緣故，隨順因緣而不覺悟，苦樂之業因此產生。因為智慧沒有自性的緣故，被痛苦所纏繞，才能自覺根本沒有自性，眾緣和合也沒有自性，萬法自然寂滅。如果不覺悟痛苦的時候，因為沒有自性的緣故，總是不自覺知道有自性還是沒有自性。』 就像人因為地而倒下，也因為地而站起來一樣，一切眾生因為自心根本智而迷惑顛倒，也因此而覺悟。又因為智體沒有自性，只是隨順因緣而顯現，就像空中的迴響，應和事物而產生聲音。沒有自性的智慧，只是應和因緣而分別，因為分別的緣故，癡愛隨之而起。 《中觀論》破斥『應無如來』的偈頌說：『邪見深厚的人，就說沒有如來（Tathagata，佛的稱號）。如來寂滅的相，分別說有或者沒有都是不對的。在這樣的性空中，思惟也是不可能的。如來滅度后，分別說有或者沒有。』 接著總括拂除的偈頌說：『如來超越了戲論，而人們卻執著於戲論。戲論破壞了智慧之眼，因此都不能見到佛。』論釋說：『戲論是指憶念，分別此彼等等。』此如來品，從開始到結束都在思惟如來。
【English Translation】 English version The world, like foam, is formed from the inconceivable karmic causes and conditions of sentient beings. Manjushri (Manjusri, Bodhisattva of Wisdom) said: 'All dharmas (Dharma, teachings or phenomena) also arise from inconceivable karmic causes and conditions.' I have no power over this matter. Why? Because all dharmas belong to causes and conditions, having no master, and are formed according to circumstances. If one can understand this, what one does will not be difficult. The explanation says: If one understands that all dharmas belong to causes and conditions and have no self-nature, but are merely born from the mind, then why should one borrow effort for any action? With the principle of no self-nature, the gate of suchness, one can freely expand and contract according to conditions, being free and unobstructed. The verse in the Avatamsaka Sutra (Flower Garland Sutra) says: 'If one observes according to one's mind-nature, one will ultimately find it unattainable. All dharmas without remainder enter into suchness without substance.' It also says: 'For example, the true suchness is the original nature, in which there has never been a single dharma. Not attaining self-nature is true nature; with such karma, one dedicates the merit.' The Avatamsaka Sutra Commentary says: 'All sentient beings are deluded about the fundamental wisdom, and thus there are worldly experiences of suffering and joy. Because wisdom has no self-nature, one is not aware of conditions, and the karma of suffering and joy arises. Because wisdom has no self-nature, one is entangled by suffering and can then become aware that the fundamental has no self-nature. The aggregation of conditions has no self-nature, and all dharmas are naturally silent. If one is not aware of suffering, because of no self-nature, one does not know whether there is self-nature or no self-nature.' Just as a person falls because of the ground and also rises because of the ground, all sentient beings are deluded because of their own fundamental wisdom and also awaken because of it. Furthermore, because the substance of wisdom has no self-nature, it merely manifests according to conditions, like an echo in the air, responding to objects and forming sounds. Wisdom without self-nature merely responds to conditions and discriminates. Because of discrimination, delusion and love arise accordingly. The Madhyamaka-karika (Middle Way Treatise) refutes the verse 'There should be no Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha)': 'Those with deep-rooted wrong views say there is no Tathagata. The quiescent nature of the Tathagata is neither existent nor non-existent. In such a nature of emptiness, thinking is also impossible. After the Tathagata's extinction, to discriminate between existence and non-existence is incorrect.' Then the concluding verse says: 'The Tathagata has transcended conceptual proliferation, but people cling to conceptual proliferation. Conceptual proliferation destroys the eye of wisdom, and therefore they cannot see the Buddha.' The commentary says: 'Conceptual proliferation means recollection, discriminating this and that, etc.' This chapter on the Tathagata, from beginning to end, contemplates the Tathagata.
定性不可得。乃至五求四句皆非是。故偈云。如來無有性。即是世間性。如來無有性。世間亦無性。以如來一性空義。知一切世間法。悉皆無性。同如來義。華嚴演義中。引法華經偈云。未來世諸佛。雖說百千億。無數諸法門。其實為一乘。諸佛兩足尊。知法常無性。佛種從緣起。是故說一乘。是法住法位。世間相常住。于道場知已。導師方便說。今但引兩句。顯諸法無性。成一性義耳。然上三偈。諸釋不同。今直解經文。初一偈。明當佛開權。終歸一實。故云其實為一乘。次偈釋說一乘所以。以唯一性故。謂若有二性。容有兩乘。既唯一性。故說一乘耳。知法常無性者。知即證知。法謂所證知法。即色心等一切法也。常無性者。所證理也。即如無性理。覺諸法故。云何無性。謂色心等從本已來。性相空寂。非自非他。非共非離。湛然常寂。故曰無性。而言常者。謂本來即無。非推之使無。故曰常無性耳。佛種從緣起者。然有二義。一約因種。因種即正因佛性。故涅槃經云。佛性者。即是無上菩提中道種子。此種即前常無性理。故涅槃經云。佛性者。即是第一義空。無性。即空義也。緣即六度萬行。是緣因佛性。起彼正因。令得成佛。是故說一乘者。唯以佛性起于佛性。更無餘性。故說一乘。稱理說也。體同曰性。相
【現代漢語翻譯】 現代漢語譯本： 『定性不可得』，乃至用五種方式尋求四句（註：佛教邏輯中的四種可能性：存在、不存在、既存在又不存在、既非存在也非不存在）皆不成立。所以偈語說：『如來沒有自性，即是世間的自性。如來沒有自性，世間也沒有自性。』以如來一性的空性之義，可知一切世間法，都皆沒有自性，與如來的意義相同。《華嚴演義》中，引用《法華經》的偈語說：『未來世的諸佛，雖然說百千億無數的諸法門，其實是爲了一個乘（註：佛教中達到覺悟的途徑）。諸佛兩足尊（註：佛的尊稱），知曉法常無自性，佛種從因緣生起，所以說一乘。』『是法住於法位，世間相常住，于道場知曉后，導師方便說。』現在只引用兩句，彰顯諸法無自性，成就一性之義。然而以上三偈，各種解釋不同。現在直接解釋經文。第一偈，說明當佛開方便之門，最終歸於真實。所以說『其實為一乘』。第二偈解釋說一乘的原因，因為只有一性。如果存在二性，容許有兩乘。既然只有一性，所以說一乘。『知法常無性』，知即證知，法謂所證知的法，即色心等一切法。『常無性』，所證的理也，即如無自性之理，覺悟諸法。如何無自性？色心等從本來就性相空寂，非自非他，非共非離，湛然常寂，所以說無自性。而言『常』，是說本來就無，不是推導使之無，所以說『常無性』。『佛種從緣起』，有兩種含義。一是關於因種，因種即正因佛性。所以《涅槃經》說：『佛性，即是無上菩提中道種子。』此種即前述的常無性理。所以《涅槃經》說：『佛性，即是第一義空。』無性，即是空義。緣即六度萬行（註：佈施、持戒、忍辱、精進、禪定、智慧），是緣因佛性，生起彼正因，使其得以成佛。『是故說一乘』，唯以佛性生起于佛性，更無其他自性，所以說一乘，是稱理而說。體同叫做性，相 相
【English Translation】 English version: 'Fixed nature is unattainable.' Even the four sentences sought in five ways (note: the four possibilities in Buddhist logic: existence, non-existence, both existence and non-existence, neither existence nor non-existence) are all not valid. Therefore, the verse says: 'The Tathagata has no self-nature; that is the self-nature of the world. The Tathagata has no self-nature; the world also has no self-nature.' By the meaning of the emptiness of the one nature of the Tathagata, it can be known that all worldly dharmas have no self-nature, which is the same as the meaning of the Tathagata. In the 'Hua Yan Interpretation,' the verse from the 'Lotus Sutra' is quoted, saying: 'The Buddhas of the future world, although they speak of hundreds of thousands of billions of countless dharma doors, are actually for one vehicle (note: the path to enlightenment in Buddhism). The Buddhas, the two-legged honored ones (note: an honorific for the Buddha), know that the dharma is always without self-nature, and the Buddha-seed arises from conditions, so they speak of one vehicle.' 'This dharma abides in the dharma position, the characteristics of the world are constant, and after knowing this in the Bodhi-field, the guide speaks expediently.' Now, only two sentences are quoted to highlight that all dharmas are without self-nature, accomplishing the meaning of one nature. However, the above three verses have different interpretations. Now, I will directly explain the sutra text. The first verse explains that when the Buddha opens the expedient means, it ultimately returns to the truth. Therefore, it says, 'Actually, it is for one vehicle.' The second verse explains the reason for speaking of one vehicle, because there is only one nature. If there were two natures, there would be room for two vehicles. Since there is only one nature, therefore, one vehicle is spoken of. 'Knowing that the dharma is always without self-nature,' knowing means realizing, and dharma refers to the dharma that is realized, which is all dharmas such as form and mind. 'Always without self-nature' is the principle that is realized, which is like the principle of no self-nature, awakening all dharmas. How is it without self-nature? Form, mind, and so on, from the beginning, are empty and still in nature and characteristics, neither self nor other, neither together nor apart, clear and always still, so it is said to be without self-nature. And when it is said 'always,' it means that it was originally without, not that it was made without by deduction, so it is said to be 'always without self-nature.' 'The Buddha-seed arises from conditions,' there are two meanings. One is about the seed of cause, which is the seed of the Buddha-nature of the direct cause. Therefore, the 'Nirvana Sutra' says: 'The Buddha-nature is the seed of the supreme Bodhi Middle Way.' This seed is the aforementioned principle of constant non-self-nature. Therefore, the 'Nirvana Sutra' says: 'The Buddha-nature is the first meaning of emptiness.' Non-self-nature is the meaning of emptiness. Conditions are the six perfections and ten thousand practices (note: generosity, morality, patience, diligence, meditation, and wisdom), which are the conditional cause of Buddha-nature, giving rise to that direct cause, enabling it to become a Buddha. 'Therefore, it is said to be one vehicle,' only with the Buddha-nature arising from the Buddha-nature, there is no other self-nature, so it is said to be one vehicle, which is speaking according to the principle. The same essence is called nature, Appearance
似名種。故關中雲。如稻自生稻。不生余谷。此屬性也。萌[廿/稈]華粒。其類無差。此屬種也。二果種性。關中雲。佛報唯佛。其理不差。即性義也。說法度人。類皆相似。此種義也。果之種性。緣真理生。故云從緣。故釋此偈云。佛緣理生。理既無二。是故說一乘耳。意云。證理成佛。稱理說一。此中知法常無性偈。全同華嚴出現品經云。如來成正覺時。于其身中。普見一切眾產生正覺。乃至普見一切眾生入涅槃。皆同一性。所謂無性。乃至知一切法。皆無性故。得一切智。大悲相續。救度眾生。謂知無性。佛性同故。準經文云。以知無性。尚得一成一切皆成。況不說一乘而度脫之。后偈云。是法住法位等者。重釋前偈。言是法者。即前所知之法。所以常無性者。由住真如正位故。由緣無性。緣起即真。由即真。故云無性。言法位者。即真如正位。故智論。說。法性。法界。法住。法位。皆真如異名。世法即如。故皆常住。謂因乖常理。成三界無常。若解無常之實。即無常而成常矣。則常與無常。二理不偏。故涅槃經況之二鳥。飛止同居。今于道場。證知一切世間無常。即真常理。猶懸鏡高堂。萬像斯鑒。二而不二。不可言宣。以方便力。假以言說。一乘尚是假說。況有二三。則一乘之理。至理無過。無性之宗
【現代漢語翻譯】 現代漢語譯本： 類似於某種種子。所以關中地區有這樣的說法：就像稻穀只能長出稻穀，不會長出其他的穀物，這就是它的屬性。萌芽、長稈、開花、結果，同類的稻穀之間沒有差別，這就是它的種類。二果的種性，關中地區有這樣的說法：佛的果報只有佛才能理解，這個道理不會有差別，這就是『性』的含義。佛說法度化眾生，方式方法都很相似，這就是『種』的含義。果的種性，由真理而生，所以說是『從緣』。因此解釋這句偈語說：佛由真理而生，真理本來就沒有差別，所以才說一乘（Ekayana，唯一乘）。意思是說，證悟真理成就佛果，依據真理而說唯一之法。這裡所說的『知法常無性』這句偈語，完全等同於《華嚴經·出現品》中所說的：如來成正覺的時候，在他的身中，普遍見到一切眾產生就正覺，乃至普遍見到一切眾生進入涅槃，都具有同一的性質，所謂的『無性』。乃至知道一切法，都是因為無性的緣故，才能得到一切智慧，大悲之心相續不斷，救度眾生。就是說，因為知道無性，佛性是相同的。依據經文所說，因為知道無性，尚且能夠做到一成就一切都成就，更何況不說一乘之法來度脫眾生呢？後面的偈語『是法住法位』等等，是再次解釋前面的偈語。所說的『是法』，就是前面所知道的法。之所以常無性，是因為安住于真如正位。因為緣于無性，緣起就是真。因為就是真，所以說是無性。所說的『法位』，就是真如正位。所以《智論》說，法性、法界、法住、法位，都是真如的不同的名稱。世間法就是真如，所以都是常住的。如果違背了常理，就會形成三界（Trailokya，欲界、色界、無色界）的無常。如果理解了無常的實相，那麼無常也就變成了常。那麼常與無常，這兩種道理就不會有偏頗。所以《涅槃經》用兩隻鳥來比喻，飛翔和棲止都在一起。現在在道場中，證知一切世間都是無常的，這就是真常的道理，就像高堂上懸掛的鏡子，萬物都能夠照見。二而不二，無法用語言來表達。用方便之力，假借語言來說明，一乘尚且是假說，更何況還有二乘三乘呢？那麼一乘的道理，就是至高的道理，沒有超過它的了。無性之宗（doctrine of non-self-nature）。
【English Translation】 English version: It is similar to a kind of seed. Therefore, there is a saying in the Guanzhong region: 'Like rice can only grow rice, and cannot grow other grains, this is its attribute.' Sprouting, growing stalks, flowering, and bearing fruit, there is no difference between rice of the same kind, this is its species. The nature of the two fruits, there is a saying in Guanzhong: 'Only a Buddha can understand the retribution of a Buddha, this principle will not be different,' which is the meaning of 'nature'. The Buddha teaches and saves people, and the methods are very similar, this is the meaning of 'species'. The nature of the fruit is born from the truth, so it is said to be 'from conditions'. Therefore, explaining this verse says: 'The Buddha is born from the truth, and the truth has no difference, so it is said to be the One Vehicle (Ekayana).' It means that realizing the truth and attaining Buddhahood, speaking the one Dharma according to the truth. The verse 'Knowing that all dharmas are constantly without self-nature' is completely the same as what is said in the 'Appearance Chapter' of the Avatamsaka Sutra: 'When the Tathagata attains perfect enlightenment, in his body, he universally sees all sentient beings attaining perfect enlightenment, and even universally sees all sentient beings entering Nirvana, all having the same nature, the so-called 'non-self-nature'.' And even knowing that all dharmas are without self-nature, one can obtain all wisdom, and the great compassion continues uninterrupted, saving sentient beings. It means that because one knows non-self-nature, the Buddha-nature is the same. According to the sutra, because one knows non-self-nature, one can achieve one and all are achieved, let alone not speak of the One Vehicle to liberate sentient beings? The later verse 'This Dharma abides in the Dharma position' etc., is a re-explanation of the previous verse. The 'This Dharma' that is spoken of is the Dharma that was previously known. The reason why it is constantly without self-nature is because it abides in the true suchness (Tathata) correct position. Because it is conditioned by non-self-nature, dependent arising is true. Because it is true, it is said to be without self-nature. The 'Dharma position' that is spoken of is the true suchness correct position. Therefore, the Mahaprajnaparamita Sastra says that Dharma-nature, Dharma-realm, Dharma-abiding, and Dharma-position are all different names for true suchness. Worldly dharmas are true suchness, so they are all permanent. If one goes against the constant principle, it will form the impermanence of the three realms (Trailokya). If one understands the true nature of impermanence, then impermanence will become permanence. Then permanence and impermanence, these two principles will not be biased. Therefore, the Nirvana Sutra uses two birds as a metaphor, flying and resting together. Now in the Bodhimanda, one knows that all the world is impermanent, this is the principle of true permanence, like a mirror hanging high in the hall, all things can be reflected. Two but not two, cannot be expressed in words. Using the power of skillful means, borrowing words to explain, the One Vehicle is still a provisional teaching, let alone two or three vehicles? Then the principle of the One Vehicle is the supreme principle, there is nothing beyond it. The doctrine of non-self-nature.
。諸宗莫及。可謂宗鏡之綱骨。祖教之指南也。所以深密經云。一切諸法。皆無自性。無生無滅。本來寂靜。自性涅槃。商主天子所問經云。若法是無。即不自在。若不自在。是則無慾。若無慾者。則是真性。若是真性。即名無性。
宗鏡錄卷第七 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第八
慧日永明寺主智覺禪師延壽集
夫無性理同。是何宗攝。
答。法性宗攝。如古師云。法性有體。是法相宗義。事上無體。是法性宗義。
問。若一切法實無性者。不得教意之人。恐成斷見。
答。若有性故。一法不成。以無性故。諸緣並立。于無性中。有無俱不可得。豈成斷常之見耶。如大般若經云。諸菩薩摩訶薩。甚為希有。行深般若波羅蜜多。觀察二空。雖知諸法。一切如夢。如響。如像。如光影。如陽焰如幻。如化。皆非實有。無性為性。自相皆空。而能安立善非善等。諸法差別。皆無雜亂。又云。善現白佛言。世尊。佛說一切法。皆以無性為其自性。若一切法。皆以無性為自性者。誰染誰凈。誰縛誰解。彼于染凈。及於縛解。不了知故。破戒。破見。破威儀。破凈命。當墮地獄。傍生。鬼趣。受諸劇苦。乃至佛言。善現。善哉善哉。如是如是。如
【現代漢語翻譯】 現代漢語譯本：各種宗派都無法企及。《宗鏡錄》可謂是宗門的綱領和骨架，禪宗的指南。所以《深密經》（Samdhinirmocana Sutra）說：『一切諸法，皆無自性，無生無滅，本來寂靜，自性涅槃。』《商主天子所問經》（The Merchant's Son Sutra）說：『若法是無，即不自在；若不自在，是則無慾；若無慾者，則是真性；若是真性，即名無性。』
《宗鏡錄》卷第七 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第八
慧日永明寺住持智覺禪師延壽 輯
問：如果『無性』的道理相同，那麼屬於哪個宗派所攝？
答：屬於法性宗所攝。如古德所說：『法性有體，是法相宗的義理；事上無體，是法性宗的義理。』
問：如果一切法實際上都是無性的，那麼不瞭解教義的人，恐怕會落入斷見。
答：如果是有性的緣故，一法都不能成立；因為是無性的緣故，各種因緣才能並存。在無性之中，有和無都不可得，怎麼會落入斷見和常見呢？如《大般若經》（Mahaprajnaparamita Sutra）所說：『諸菩薩摩訶薩（Bodhisattva-Mahasattva），甚為希有，行深般若波羅蜜多（Prajnaparamita），觀察二空，雖知諸法，一切如夢，如響，如像，如光影，如陽焰，如幻，如化，皆非實有，無性為性，自相皆空，而能安立善非善等，諸法差別，皆無雜亂。』又說：『善現（Subhuti）白佛言：世尊，佛說一切法，皆以無性為其自性。若一切法，皆以無性為自性者，誰染誰凈？誰縛誰解？彼于染凈，及於縛解，不了知故，破戒，破見，破威儀，破凈命，當墮地獄，傍生，鬼趣，受諸劇苦。』乃至佛言：『善現，善哉善哉，如是如是，如』
【English Translation】 English version: No other schools can reach it. The 'Zong Jing Lu' (Record of the Source Mirror) can be called the outline and framework of the sect, and the guide of the ancestral teachings. Therefore, the 'Samdhinirmocana Sutra' (Deep Secret Sutra) says: 'All dharmas have no self-nature, no birth and no death, are originally tranquil, and their self-nature is Nirvana.' The 'The Merchant's Son Sutra' says: 'If a dharma is non-existent, then it is not self-sufficient; if it is not self-sufficient, then it is without desire; if it is without desire, then it is true nature; if it is true nature, then it is called no-nature.'
Zong Jing Lu, Volume 7 Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 8
Compiled by Chan Master Yan Shou, Zhijue of Hui Ri Yong Ming Temple
Question: If the principle of 'no-nature' is the same, which school does it belong to?
Answer: It belongs to the Dharmata (法性) school. As the ancient masters said: 'Dharmata has substance, which is the meaning of the Dharmalaksana (法相) school; things have no substance, which is the meaning of the Dharmata school.'
Question: If all dharmas are actually without nature, those who do not understand the meaning of the teachings may fall into nihilistic views.
Answer: If there is nature, then not even one dharma can be established; because there is no nature, all conditions can coexist. In no-nature, both existence and non-existence are unattainable, so how can one fall into views of annihilation or permanence? As the 'Mahaprajnaparamita Sutra' says: 'The Bodhisattva-Mahasattvas are extremely rare, practicing deep Prajnaparamita, observing the two emptinesses, although they know that all dharmas are like dreams, like echoes, like images, like light and shadows, like mirages, like illusions, like transformations, all are unreal, no-nature is their nature, their self-characteristics are all empty, yet they can establish good and non-good, and the differences between all dharmas are not confused.' It also says: 'Subhuti said to the Buddha: World Honored One, the Buddha said that all dharmas take no-nature as their self-nature. If all dharmas take no-nature as their self-nature, who is defiled and who is pure? Who is bound and who is liberated? Because they do not understand defilement and purity, and bondage and liberation, they break precepts, break views, break demeanor, and break pure conduct, and will fall into hell, be born as animals, and become hungry ghosts, suffering all kinds of severe pain.' Then the Buddha said: 'Subhuti, excellent, excellent, so it is, so it is, as'
汝所說。於一切法。皆以無性為自性。于自性中。有性無性俱不可得。不應於此執有無性。故知既不可執有。亦不可執無。以自性中。無有無故。所說有無之法。皆是破執入法之方便。故先德云。用無所得為方便者。有二。一以無所得。導前隨相。則涉有不迷於空。為入有方便。二假無得以入有。不存無得。即無得亦是方便。此為入空之方便。是以無得相空。無作人空。無際性空。此三相盡。法界理現。故菩薩不壞空而常有。染凈之法宛然。不礙有而常空。一真之道恒現。如是雙照。方入甚深。如般若燈論云。我說遮入有者。遮有自體。不說無體。如楞伽經中偈曰。有無俱是邊。乃至心所行。彼心行滅已。名為正心滅。釋曰。如是不著有體。不著無體。若法無體。則無一可作故。又如偈曰。遮有言非有。不取非有故。如遮青非青。不欲說為白。釋曰。此二種見。名為不善。是故有智慧者。欲息戲論得無餘樂者。應須遮此二種惡見。此復云何。若三界所攝。若出世間。若善不善。及無記等。如世諦種。諸所營作。彼于第一義中。若有自體者。起勤方便。作善不善。此諸作業。應空無果。何以故。以先有故。譬如先有若瓶衣等。如是樂者常樂。苦者常苦。如壁上彩畫。形量威儀。相貌不變。一切眾生。亦應如是。複次若無
自體者。彼三界所攝。若出世間。善不善法。起勤方便。則空無果。以無有故。如是世間。則墮斷滅。譬如磨瑩兔角。令其铦利。終不可得。是故偈曰。少慧見諸法。若有若無等。彼人則不見。滅見第一義。複次如寶聚經中。佛告迦葉。有者是一邊。無者是一邊。如是等彼內地界。及外地界。皆無二義。諸佛如來。實慧證知。得成正覺。無二一相。所謂無相。是以先德云。謂諸宗計。多說但空自性。不空於法。如法相宗。但無遍計。非無依他。誤學中論等不得意者。亦云法無自性。故說為空。則今相不空矣。今既無性。緣生故有。有體即空。緣生無性故空。空而常有。要互交徹。方是真空妙有。故其言大同。而旨有異。又約緣起法。有二。一無相如空。則蕩盡無有。是相空。二無自性如幻。則業果恒不失。即性空。以相空。故萬法體虛。了無所得。以性空。故不壞業道。因果歷然。以此性相二空。方立真空之理。是則非初中后際。終始宛然。無能造作人。報應非失。故知無性理成。法眼圓照。更無一法。有實根由。今更引證廣明。成就宗鏡。夫真俗二諦。一切諸法。不出空有。空有之法。皆從緣生。緣生之法。本無自體。依心所現。悉皆無性。以緣生。故無性。以無性。故緣生。以此緣性二門。萬法一際平等。是以華
【現代漢語翻譯】 現代漢語譯本：自體（ātǐ）：這個『自體』是被三界所包含的嗎？如果是出世間的，那麼行善或作惡，發起精勤和方便，都將是空無結果的，因為根本不存在『自體』。如果這樣理解世間，就會墮入斷滅論。這就好比打磨兔子的角，想讓它變得鋒利，終究是不可能實現的。所以偈語說：『缺少智慧的人看待諸法，認為要麼有，要麼無等等。這樣的人無法理解滅見的真正含義。』 再次，《寶聚經》（Bǎojù jīng）中，佛陀告訴迦葉（Jiāyè）：『有』是一種極端，『無』是另一種極端。像這樣，無論是內在的地界還是外在的地界，都沒有兩種不同的意義。諸佛如來以真實的智慧證悟，成就正覺，沒有二元對立的相，也就是無相。因此，過去的賢德說：『有些宗派的觀點，大多隻說空性，而不說法的空性。』例如法相宗，只說沒有遍計所執性，並非沒有依他起性。誤學中觀論等不得要領的人，也說諸法沒有自性，所以說是空。這樣一來，『相』就沒有被空掉。現在既然沒有自性，因為緣起而有，有體性即是空，因為緣起而沒有自性所以是空。空而常有，必須互相交融滲透，才是真空妙有。所以他們的說法大致相同，但旨趣有所不同。 再從緣起法來說，有兩種：一是無相如空，這樣就蕩然無存，這是相空；二是無自性如幻，這樣業果恒常不會消失，這就是性空。因為相空，所以萬法的體性是虛幻的，了無所得。因為性空，所以不會破壞業道，因果歷歷分明。憑藉這種性相二空，才能成立真空的道理。這樣一來，就不是最初、中間、最後際，始終宛然，沒有能造作的人，報應也不會缺失。所以要知道，無自性的道理成立，法眼才能圓滿照見，再沒有一法有真實的根由。現在更進一步引用證據來廣泛闡明，成就《宗鏡》（Zōngjìng）。 真諦和俗諦，一切諸法，都離不開空和有。空和有的法，都從緣而生。緣生的法，本來沒有自體，依心所現，全部都沒有自性。因為緣生，所以無自性。因為無自性，所以緣生。憑藉這種緣起和無自性二門，萬法處於同一際，平等無二。因此，《華嚴經》（Huáyán jīng）說：
【English Translation】 English version: 'Self-nature' (ātǐ): Is this 'self-nature' encompassed by the Three Realms? If it is supramundane, then performing good or evil, initiating diligence and skillful means, will all be without result, because 'self-nature' simply does not exist. If the world is understood in this way, it will fall into nihilism. This is like polishing a rabbit's horn, trying to make it sharp, which will ultimately be impossible. Therefore, the verse says: 'Those who lack wisdom see all dharmas as either existent or non-existent, and so on. Such people cannot understand the true meaning of the view of cessation.' Furthermore, in the 'Ratnakuta Sutra' (Bǎojù jīng), the Buddha told Kashyapa (Jiāyè): 'Existence' is one extreme, and 'non-existence' is another extreme. Like this, whether it is the inner earth element or the outer earth element, there are no two different meanings. All Buddhas and Tathagatas realize with true wisdom, attain perfect enlightenment, and have no dualistic aspects, which is to say, no aspects. Therefore, past virtuous ones said: 'Some schools of thought mostly only speak of emptiness of self-nature, but not emptiness of dharmas.' For example, the Yogacara school only says there is no parikalpita-svabhava (遍計所執性), not that there is no paratantra-svabhava (依他起性). Those who misunderstand the Madhyamaka-karika and other texts also say that dharmas have no self-nature, so they are said to be empty. In this case, the 'aspect' has not been emptied. Now, since there is no self-nature, it exists because of dependent origination. Having substance is emptiness, because dependent origination has no self-nature, so it is empty. Empty yet constantly existing, they must interpenetrate each other to be true emptiness and wonderful existence. Therefore, their statements are largely the same, but their meanings are different. Furthermore, regarding the law of dependent origination, there are two aspects: first, no-aspect like emptiness, which completely eliminates everything, this is aspect-emptiness; second, no self-nature like illusion, so that karmic results are constantly not lost, this is nature-emptiness. Because of aspect-emptiness, the nature of all dharmas is illusory, and nothing can be obtained. Because of nature-emptiness, the path of karma is not destroyed, and cause and effect are clearly distinct. Only by relying on these two emptinesses of nature and aspect can the principle of true emptiness be established. In this way, it is not the beginning, middle, or end, but the beginning and end are clearly visible, there is no creator, and retribution is not lost. Therefore, know that the principle of no self-nature is established, and the Dharma eye can fully illuminate, and there is no longer a single dharma that has a real origin. Now, further cite evidence to widely clarify and accomplish the 'Zongjing' (宗鏡). The two truths, conventional and ultimate, and all dharmas, cannot be separated from emptiness and existence. The dharmas of emptiness and existence all arise from conditions. Dharmas that arise from conditions originally have no self-nature, appear according to the mind, and all have no self-nature. Because of dependent origination, there is no self-nature. Because there is no self-nature, there is dependent origination. Relying on these two doors of dependent origination and no self-nature, all dharmas are in the same realm, equal and non-dual. Therefore, the 'Avatamsaka Sutra' (Huáyán jīng) says:
嚴記廣釋云。謂緣生故有。是有義。無性故空。是空義。二義是空有所以。謂無性故有。是有所以。緣生故空。是空所以。所以即是因緣。謂何以無性。得成空義。由從緣生。所以無性。是故緣生。是無性空之所以也。何以緣生。得為有義。特由無定性故。方始從緣而成幻有。是故無性。是有所以。故中論偈云。若人不知空。不知空因緣。不知于空義。是故自生惱。如不善咒術。不善捉毒蛇。若將四句總望空有。則皆名所以。故云緣生故名有。緣生故名空。無性故名有。無性故名空。良以諸法。起必從緣。從緣有故。必無自性。由無性故。所以從緣。緣有性無。更無二法。而約幻有萬類差殊。故名俗諦。無性一味。故名真諦。又所以四句。唯第三句引證成者。無性故有。理難顯故。若具證者。一緣生故有者。法華經云。但以因緣有。從顛倒生。故說。凈名經云。以因緣故諸法生。中論偈云。未曾有一法。不從因緣生等。皆因緣故有義也。二緣生故空者。經云。因緣所生無有生。論偈云。若法從緣生。是則無自性。若無自性者。云何有是法。又偈云。以有空義故。一切法得成者。由前論中。諸品以空遣有。小乘便為菩薩立過云。若一切法。無生無滅者。如是則無有四聖諦之法。菩薩反答云。若一切不空。無生無滅者。如
是則無有四聖諦之法。謂小乘以空。故無四諦。菩薩以不空故。則失四諦。若有空義。四諦方成。故偈云。以有空義故。一切法得成。若無空義者。一切則不成。又般若經云。若諸法不空。則無道無果。即無性故有也。凈名經云。文殊師利又問。生死有畏。菩薩當何所依。維摩詰言。菩薩于生死畏中。當依如來功德之力。文殊師利又問。菩薩欲依如來功德之力。當於何住。答曰。欲依如來功德力者。當住度脫一切眾生。又問。欲度眾生。當何所除。答曰。欲度眾生。除其煩惱。又問。欲除煩惱。當何所行。答曰。當行正念。又問。云何行於正念。答曰。當行不生不滅。又問。何法不生。何法不滅。答曰。不善法不生。善法不滅。又問。善不善孰為本。答曰。身為本。又問。身孰為本。答曰。欲貪為本。又問。欲貪孰為本。答曰。虛妄分別為本。又問。虛妄分別孰為本。答曰。顛倒想為本。又問。顛倒想孰為本。答曰。無住為本。又問。無住孰為本。答曰。無住則無本。文殊師利。從無住本。立一切法。睿公釋云。無住。即實相異名。實相。即性空異名。故從無性。有一切法。又凈名經云。文殊師利言。居士。有疾菩薩。云何調伏其心。維摩詰言。有疾菩薩。應作是念。今我此病。皆從前世妄想顛倒。諸煩惱生。無有實
【現代漢語翻譯】 現代漢語譯本：如果這樣，就沒有四聖諦（Four Noble Truths）的法了。小乘（Hinayana）認為一切皆空，所以沒有四諦。菩薩（Bodhisattva）認為不空，那麼就失去了四諦。如果存在空性的意義，四諦才能成立。所以偈語說：『因為有空性的意義，一切法才能成立。如果沒有空性的意義，一切法就不能成立。』又，《般若經》（Prajna Sutra）說：『如果諸法不空，就沒有道，沒有果。』這就是因為無自性所以存在。 《維摩詰經》（Vimalakirti Sutra）說：文殊師利（Manjushri）又問：『生死有畏懼，菩薩應當依靠什麼？』維摩詰（Vimalakirti）說：『菩薩在生死的畏懼中，應當依靠如來（Tathagata）的功德之力。』文殊師利又問：『菩薩想要依靠如來的功德之力，應當住在哪裡？』回答說：『想要依靠如來的功德力，應當住在度脫一切眾生。』又問：『想要度脫眾生，應當去除什麼？』回答說：『想要度脫眾生，去除他們的煩惱。』又問：『想要去除煩惱，應當實行什麼？』回答說：『應當實行正念。』又問：『如何實行正念？』回答說：『應當實行不生不滅。』又問：『什麼法不生？什麼法不滅？』回答說：『不善法不生，善法不滅。』又問：『善與不善，哪個是根本？』回答說：『身是根本。』又問：『身哪個是根本？』回答說：『欲貪是根本。』又問：『欲貪哪個是根本？』回答說：『虛妄分別是根本。』又問：『虛妄分別哪個是根本？』回答說：『顛倒想是根本。』又問：『顛倒想哪個是根本？』回答說：『無住是根本。』又問：『無住哪個是根本？』回答說：『無住則沒有根本。』文殊師利，從無住的根本，建立一切法。睿公解釋說：『無住，就是實相的另一個名字。實相，就是性空的另一個名字。』所以從無自性，有一切法。 又，《維摩詰經》說：文殊師利說：『居士，有疾病的菩薩，如何調伏他的心？』維摩詰說：『有疾病的菩薩，應當這樣想：現在我的這個病，都是從前世的妄想顛倒，各種煩惱產生的，沒有真實的。』
【English Translation】 English version: If so, there would be no Dharma of the Four Noble Truths. The Hinayana believes in emptiness, so there are no Four Truths. The Bodhisattva believes in non-emptiness, then the Four Truths are lost. If there is a meaning of emptiness, the Four Truths can be established. Therefore, the verse says: 'Because there is a meaning of emptiness, all Dharmas can be established. If there is no meaning of emptiness, all will not be established.' Also, the Prajna Sutra says: 'If all Dharmas are not empty, there is no path and no fruit.' That is, existence is due to non-self-nature. The Vimalakirti Sutra says: Manjushri asked again: 'If there is fear of birth and death, what should a Bodhisattva rely on?' Vimalakirti said: 'In the fear of birth and death, a Bodhisattva should rely on the power of the Tathagata's merits.' Manjushri asked again: 'If a Bodhisattva wants to rely on the power of the Tathagata's merits, where should he dwell?' He replied: 'If you want to rely on the power of the Tathagata's merits, you should dwell in delivering all sentient beings.' He asked again: 'If you want to deliver sentient beings, what should you remove?' He replied: 'If you want to deliver sentient beings, remove their afflictions.' He asked again: 'If you want to remove afflictions, what should you practice?' He replied: 'You should practice right mindfulness.' He asked again: 'How do you practice right mindfulness?' He replied: 'You should practice non-birth and non-death.' He asked again: 'What Dharma is not born? What Dharma does not perish?' He replied: 'Non-wholesome Dharma is not born, and wholesome Dharma does not perish.' He asked again: 'Which is the root of wholesome and non-wholesome?' He replied: 'The body is the root.' He asked again: 'Which is the root of the body?' He replied: 'Desire and greed are the root.' He asked again: 'Which is the root of desire and greed?' He replied: 'False discrimination is the root.' He asked again: 'Which is the root of false discrimination?' He replied: 'Inverted thought is the root.' He asked again: 'Which is the root of inverted thought?' He replied: 'Non-dwelling is the root.' He asked again: 'Which is the root of non-dwelling?' He replied: 'Non-dwelling has no root.' Manjushri, from the root of non-dwelling, establishes all Dharmas. Rui Gong explained: 'Non-dwelling is another name for true reality. True reality is another name for emptiness of nature.' Therefore, from non-self-nature, there is all Dharma. Also, the Vimalakirti Sutra says: Manjushri said: 'Layman, how does a Bodhisattva with illness subdue his mind?' Vimalakirti said: 'A Bodhisattva with illness should think like this: Now my illness is all caused by the false thoughts and inversions of past lives, and various afflictions, and there is no reality.'
法。誰受病者。所以者何。四大合故。假名為身。四大無主。身亦無我。又此病起。皆由著我。是故於我。不應生著。既知病本。即除我想及眾生想。當起法想。應作是念。但以眾法合成此身。起唯法起。滅唯法滅。又此法者。各不相知。起時不言我起。滅時不言我滅。彼有疾菩薩。為滅法想。當作是念。此法想者。亦是顛倒。顛倒者。是即大患。我應離之。云何為離。離我我所。云何離我我所。謂離二法。云何離二法。謂不念內外諸法。行於平等。云何平等。謂我等涅槃等。所以者何。我及涅槃。是二皆空。以何為空。但以名字故空。如此二法。無決定性。得是平等。無有餘病。唯有空病。空病亦空。無性緣生故空者。雙牒前四句中。兩種空也。此二種空。並離斷見。謂定有則著常。定無則著斷。今緣生故空。非是定無。無性故空。亦非定無。定無者。一向無物。如龜毛兔角。今但從緣生無性。故非定無。無性緣生故有者。亦雙牒前四句中二有。並非常見。常見之有有。是定性有。今從緣有。非定性有。況由無性有。豈定有耶。從緣無性。如幻化人。非無幻化人。幻化非真故。亦云幻有。亦名妙有。以非有為有。故名妙有。又幻有即是不有有。大品經云。諸法無所有。如是有故。非有非不有。名為中道。是幻有義。
【現代漢語翻譯】 現代漢語譯本 法。誰會生病呢？原因是什麼？因為地、水、火、風四大元素聚合在一起，才有了『身』這個假名。四大元素本身沒有自主性，所以身體也沒有『我』的存在。而且，疾病的產生，都是因為執著于『我』。因此，不應該對『我』產生執著。既然知道了疾病的根源，就應該去除『我』的觀念以及對眾生的執著。應當生起『法』的觀念，應該這樣想：只是因為各種『法』聚合在一起才形成了這個身體。生起也只是『法』的生起，滅亡也只是『法』的滅亡。而且，這些『法』彼此之間互不相知，生起的時候不會說『我生起了』，滅亡的時候也不會說『我滅亡了』。那位生病的菩薩，爲了滅除對『法』的執著，應當這樣想：這種對『法』的執著，也是一種顛倒。這種顛倒，就是最大的禍患，我應該遠離它。怎樣才能遠離呢？遠離對『我』和『我所』的執著。怎樣才能遠離對『我』和『我所』的執著呢？就是遠離兩種『法』。怎樣才能遠離兩種『法』呢？就是不要執著于內在和外在的各種『法』，從而達到平等。什麼是平等呢？就是『我』與『涅槃』是平等的。原因是什麼呢？因為『我』和『涅槃』，這二者都是空性的。以什麼為空呢？只是因為名字的緣故才是空性的。像這兩種『法』，沒有決定的自性。得到這種平等，就沒有其他的疾病了，只有空性的疾病。空性的疾病也是空性的。無自性，因緣生，所以是空性的，這是對前面四句話中兩種空性的重複解釋。這兩種空性，都遠離了斷滅見。如果認為事物是絕對存在的，就會執著于常；如果認為事物是絕對不存在的，就會執著于斷。現在因為是因緣生，所以是空性的，不是絕對不存在。因為沒有自性所以是空性的，也不是絕對沒有。絕對沒有，就是完全沒有事物，就像烏龜的毛和兔子的角。現在只是從因緣生而沒有自性，所以不是絕對沒有。無自性，因緣生，所以存在，這也是對前面四句話中兩種存在的重複解釋，並且遠離了常見。常見所認為的存在，是具有固定自性的存在。現在是從因緣而有，不是具有固定自性的存在。更何況是由無自性而有，怎麼會是固定存在的呢？從因緣而無自性，就像幻化出來的人。並非沒有幻化出來的人，幻化不是真實的，所以也說是幻有，也叫做妙有。因為以非有為有，所以叫做妙有。而且幻有就是非有而有。《大品經》說，諸法沒有實在的自性，但卻有現象的存在，所以說非有非非有，這就是中道的含義，是幻有的意義。 English version Dharma. Who is subject to illness? What is the reason? Because the four great elements (earth, water, fire, and wind) combine, a provisional name 'body' is created. The four great elements have no master, so the body also has no 'self'. Moreover, this illness arises entirely from attachment to 'self'. Therefore, one should not generate attachment to 'self'. Having known the root of illness, one should eliminate the thought of 'self' and the thought of sentient beings. One should generate the thought of 'dharma' (law, principle), and should contemplate thus: 'Only because all dharmas combine to form this body. Arising is only the arising of dharmas, and ceasing is only the ceasing of dharmas.' Moreover, these dharmas do not know each other. When arising, they do not say, 'I am arising.' When ceasing, they do not say, 'I am ceasing.' That Bodhisattva who is ill, in order to eliminate the thought of dharma, should contemplate thus: 'This thought of dharma is also inverted. This inversion is a great affliction. I should separate from it.' How to separate from it? Separate from 'self' and 'what belongs to self'. How to separate from 'self' and 'what belongs to self'? It means separating from the two dharmas. How to separate from the two dharmas? It means not being mindful of internal and external dharmas, and practicing equality. What is equality? It means that 'I' and 'Nirvana' (liberation) are equal. What is the reason? Because 'I' and 'Nirvana' are both empty. Empty of what? Empty only because of names. Like these two dharmas, there is no definite nature. Attaining this equality, there are no other illnesses, only the illness of emptiness. The illness of emptiness is also empty. 'Empty because of no-self-nature and arising from conditions' is a double explanation of the two kinds of emptiness in the previous four sentences. These two kinds of emptiness both separate from the view of annihilation. If one believes that things are absolutely existent, one will be attached to permanence; if one believes that things are absolutely non-existent, one will be attached to annihilation. Now, because it arises from conditions, it is empty, not absolutely non-existent. Because it has no self-nature, it is empty, also not absolutely non-existent. Absolutely non-existent means that there is completely nothing, like the fur of a tortoise or the horns of a rabbit. Now, it only arises from conditions and has no self-nature, so it is not absolutely non-existent. 'Existing because of no-self-nature and arising from conditions' is also a double explanation of the two kinds of existence in the previous four sentences, and separates from the view of permanence. The existence that the view of permanence believes in is existence with a fixed nature. Now, it exists from conditions, not existence with a fixed nature. Moreover, since it exists from no-self-nature, how can it be fixed existence? From conditions, there is no self-nature, like a person created by illusion. It is not that there is no person created by illusion. Illusion is not real, so it is also called illusory existence, also called wonderful existence. Because it takes non-existence as existence, it is called wonderful existence. Moreover, illusory existence is non-existence that exists. The Mahaprajnaparamita Sutra says, 'All dharmas have no real substance, but they have phenomenal existence, so it is said to be neither existent nor non-existent.' This is the meaning of the Middle Way, the meaning of illusory existence.
【English Translation】 Dharma. Who is subject to illness? What is the reason? Because the four great elements (earth, water, fire, and wind) combine, a provisional name 'body' is created. The four great elements have no master, so the body also has no 'self'. Moreover, this illness arises entirely from attachment to 'self'. Therefore, one should not generate attachment to 'self'. Having known the root of illness, one should eliminate the thought of 'self' and the thought of sentient beings. One should generate the thought of 'dharma' (law, principle), and should contemplate thus: 'Only because all dharmas combine to form this body. Arising is only the arising of dharmas, and ceasing is only the ceasing of dharmas.' Moreover, these dharmas do not know each other. When arising, they do not say, 'I am arising.' When ceasing, they do not say, 'I am ceasing.' That Bodhisattva who is ill, in order to eliminate the thought of dharma, should contemplate thus: 'This thought of dharma is also inverted. This inversion is a great affliction. I should separate from it.' How to separate from it? Separate from 'self' and 'what belongs to self'. How to separate from 'self' and 'what belongs to self'? It means separating from the two dharmas. How to separate from the two dharmas? It means not being mindful of internal and external dharmas, and practicing equality. What is equality? It means that 'I' and 'Nirvana' (liberation) are equal. What is the reason? Because 'I' and 'Nirvana' are both empty. Empty of what? Empty only because of names. Like these two dharmas, there is no definite nature. Attaining this equality, there are no other illnesses, only the illness of emptiness. The illness of emptiness is also empty. 'Empty because of no-self-nature and arising from conditions' is a double explanation of the two kinds of emptiness in the previous four sentences. These two kinds of emptiness both separate from the view of annihilation. If one believes that things are absolutely existent, one will be attached to permanence; if one believes that things are absolutely non-existent, one will be attached to annihilation. Now, because it arises from conditions, it is empty, not absolutely non-existent. Because it has no self-nature, it is empty, also not absolutely non-existent. Absolutely non-existent means that there is completely nothing, like the fur of a tortoise or the horns of a rabbit. Now, it only arises from conditions and has no self-nature, so it is not absolutely non-existent. 'Existing because of no-self-nature and arising from conditions' is also a double explanation of the two kinds of existence in the previous four sentences, and separates from the view of permanence. The existence that the view of permanence believes in is existence with a fixed nature. Now, it exists from conditions, not existence with a fixed nature. Moreover, since it exists from no-self-nature, how can it be fixed existence? From conditions, there is no self-nature, like a person created by illusion. It is not that there is no person created by illusion. Illusion is not real, so it is also called illusory existence, also called wonderful existence. Because it takes non-existence as existence, it is called wonderful existence. Moreover, illusory existence is non-existence that exists. The Mahaprajnaparamita Sutra says, 'All dharmas have no real substance, but they have phenomenal existence, so it is said to be neither existent nor non-existent.' This is the meaning of the Middle Way, the meaning of illusory existence.
真空是不空空者。謂不空與空。無障礙故。是故非空非不空。名為中道。是真空義。經云。空不空不可說。名為真空。中論偈云。無性法亦無。一切法空故。庵提遮女經偈云。嗚呼真大德。不知實空義。色無有自性。豈非如空也。空若自有空。則不容眾色。空不自空故。眾色從是生。又一。空有相害義。今初一真空必盡幻有。即真理奪事門。以事攬理成。遂令事相無不皆盡。唯一真理。平等顯現。以離真理外。無有少事可得故。如水奪波。波無不盡。般若經云。是故空中。無色無受想行識等。二。空有相作義。真空必成幻有者。即依理成事門。謂事無別體。要因真理而得成立。以諸緣起。皆無自性。由無性理。事方成故。如波攬水而成立故。亦是依如來藏。得有諸法。法句經云。菩薩於畢竟空中。熾然建立。三。空有相違義。幻有必覆真空。即事能隱理門。謂真理隨緣。能成事法。然此事法。既違于理。遂令事顯理不現也。以離事外。無有理故。如波奪水。水無不隱。是則色中無空相也。四空有不相礙義。幻有必不礙真空。即事能顯理門。謂由事攬理故。則事虛而理實。以事虛故。全事之理。挺然露現。如由波相虛。令水露現。中論偈云。若法從緣生。是則無自性。然此四義。即是前緣生故空等四義也。一。真空必盡
【現代漢語翻譯】 現代漢語譯本 真空不是一無所有的空。它指的是『不空』與『空』，因為它們之間沒有障礙。因此，非空非不空，被稱為中道，這就是真空的意義。《經》中說：『空不空不可說，名為真空。』《中論》中的偈頌說：『無自性的法也是沒有的，因為一切法都是空的。』《庵提遮女經》中的偈頌說：『嗚呼，真正的大德啊，不瞭解真實的空性之義。色沒有自性，難道不是像空一樣嗎？如果空本身有空性，那麼就不能容納眾色。空不是自己空的，所以眾色由此而生。』 還有一種說法，空和有是相互妨害的。現在說第一種，真空必定會消盡幻有，這就是真理奪取事相之門。因為事相依附於真理而成立，所以使得事相全部消失，只剩下唯一的真理平等顯現。因為離開真理之外，沒有絲毫的事相可以得到。就像水奪取波浪，波浪全部消失一樣。《般若經》中說：『因此在空中，沒有色、受、想、行、識等等。』 第二種說法，空和有是相互成就的。真空必定會成就幻有，這就是依理成事之門。意思是說，事相沒有獨立的本體，必須依靠真理才能成立。因為諸法都是因緣而起，沒有自性，由於沒有自性的真理，事相才能成立。就像波浪依附於水而成立一樣。這也是依靠如來藏，才能有諸法。《法句經》中說：『菩薩在畢竟空中，熾然建立。』 第三種說法，空和有是相互違背的。幻有必定會覆蓋真空，這就是事相能夠隱藏真理之門。意思是說，真理隨順因緣，能夠成就事法。然而，這個事法，既然違背了真理，就使得事相顯現而真理不顯現。因為離開事相之外，沒有真理。就像波浪奪取水，水全部隱藏一樣。這樣，在色中就沒有空相了。 第四種說法，空和有是不相互妨礙的。幻有必定不會妨礙真空，這就是事相能夠顯現真理之門。意思是說，由於事相依附於真理，所以事相是虛幻的而真理是真實的。因為事相是虛幻的，所以整個事相的真理，挺然地顯露出來。就像由於波浪的相是虛幻的，所以水就顯露出來。《中論》中的偈頌說：『如果法是從因緣而生的，那麼它就沒有自性。』然而，這四種意義，就是前面所說的因緣生故空等等四種意義。第一，真空必定會消盡幻有。
【English Translation】 English version 『True Emptiness』 is not an emptiness that is empty of everything. It refers to 『non-emptiness』 and 『emptiness,』 because there is no obstruction between them. Therefore, neither empty nor non-empty is called the Middle Way, and this is the meaning of True Emptiness. The Sutra says: 『Emptiness and non-emptiness are unspeakable, and are called True Emptiness.』 The verse in the Madhyamaka-karika (Treatise on the Middle Way) says: 『The dharma without self-nature is also non-existent, because all dharmas are empty.』 The verse in the Ambattha Sutta says: 『Alas, truly virtuous one, you do not understand the meaning of true emptiness. Form has no self-nature, is it not like emptiness?』 If emptiness itself has emptiness, then it cannot contain all forms. Emptiness is not empty of itself, so all forms arise from it.』 There is also a saying that emptiness and existence are mutually harmful. Now, let's talk about the first one: True Emptiness will surely exhaust illusory existence, which is the gate of truth seizing phenomena. Because phenomena rely on truth to be established, it causes all phenomena to disappear, leaving only the one truth to appear equally. Because apart from truth, there is not the slightest phenomenon that can be obtained. It is like water seizing waves, and all waves disappear. The Prajnaparamita Sutra says: 『Therefore, in emptiness, there is no form, feeling, perception, volition, consciousness, etc.』 The second saying is that emptiness and existence are mutually accomplished. True Emptiness will surely accomplish illusory existence, which is the gate of relying on principle to accomplish phenomena. It means that phenomena do not have an independent entity and must rely on truth to be established. Because all dharmas arise from conditions and have no self-nature, phenomena can be established because of the principle of no self-nature. It is like waves relying on water to be established. It is also based on the Tathagatagarbha (Buddha-nature), that there are all dharmas. The Dhammapada says: 『Bodhisattvas establish intensely in the ultimate emptiness.』 The third saying is that emptiness and existence are mutually contradictory. Illusory existence will surely cover True Emptiness, which is the gate of phenomena being able to conceal truth. It means that truth follows conditions and can accomplish phenomena. However, since this phenomenon contradicts the truth, it causes the phenomenon to appear and the truth not to appear. Because apart from phenomena, there is no truth. It is like waves seizing water, and all the water is hidden. In this way, there is no aspect of emptiness in form. The fourth saying is that emptiness and existence do not hinder each other. Illusory existence will surely not hinder True Emptiness, which is the gate of phenomena being able to reveal truth. It means that because phenomena rely on truth, phenomena are illusory and truth is real. Because phenomena are illusory, the truth of the entire phenomenon is clearly revealed. It is like the appearance of water being revealed because the appearance of waves is illusory. The verse in the Madhyamaka-karika says: 『If a dharma arises from conditions, then it has no self-nature.』 However, these four meanings are the four meanings of emptiness due to conditioned arising, etc., mentioned earlier. First, True Emptiness will surely exhaust illusory existence.
幻有。是無性故空義。二。真空必成幻有。是無性故有義。三。幻有必覆真空。是緣生故有義。四。幻有必不礙真空。是緣生故空義。前四總明空有所以。今四正說空有之相。然此空有。二而不二。須知四義。兩處名異。一。真空必盡幻有。是真空上空義。二。真空必成幻有。是真空上不空義。三。幻有必覆真空。是幻有上有義。四。幻有必不礙真空。是幻有上非有義。又須知有非有。空非空。各有二義。一。有上二義者。一是不壞有相義。二是遮斷滅義。則詺有為非不有。二。非有上二義者。一離有相義。二即是空義。三。空上二義者。不一壞性義。二遮定有義。故詺空為非不空。四。非空上二義者。一離空相義。二即有義。已知名義。今融合乃有五重。為五種中道。一。謂有非有無。二。為一幻有者。此是有上二義自合。然取有上不壞相義。非有上離有相義。故合為一幻有。是俗諦中道。二。空非空無二。為一真空者。即空上二義自合。然取空上不壞性義。非空上離空相義。故合為一真空。為真諦中道。前一。為即相無相之中道。此一。為即性無性之中道。亦是存泯無二義。三。非空與有無二。為一幻有者。上一對。空有自合。此下一對。空有四義交絡而合。今此第三。而取真空上非空義。幻有上有義。二義相順
【現代漢語翻譯】 現代漢語譯本 幻有，是因為無自性所以為空的含義。 真空必定顯現為幻有，是因為無自性所以為有的含義。 幻有必定覆蓋真空，是因為緣起而生的所以為有的含義。 幻有必定不妨礙真空，是因為緣起而生的所以為空的含義。 前面四句總括說明了空和有的原因。現在四句正式說明空和有的相狀。然而這空和有，是二而不二的。須知這四種含義，在兩處名稱不同。 真空必定窮盡幻有，這是真空上的空義。 真空必定顯現為幻有，這是真空上的不空義。 幻有必定覆蓋真空，這是幻有上的有義。 幻有必定不妨礙真空，這是幻有上的非有義。 又須知有和非有，空和非空，各有兩種含義。 有上的兩種含義：一是沒有壞滅的有相之義，二是遮斷斷滅之義。因此稱有為非不有。 非有上的兩種含義：一是遠離有相之義，二是即是空義。 空上的兩種含義：一是不壞滅自性之義，二是遮止定有之義。所以稱空為非不空。 非空上的兩種含義：一是遠離空相之義，二是即是有義。 已經明白了名義，現在融合起來就有五重，成為五種中道。 所謂有非有無， 成為一個幻有，這是有上的兩種含義自身結合。然而取有上的不壞相義，非有上的遠離有相義，所以合成為一個幻有，是俗諦中道。 空非空無二，成為一個真空，即空上的兩種含義自身結合。然而取空上的不壞性義，非空上的遠離空相義，所以合成為一個真空，為真諦中道。前一個是即相無相的中道，這一個是即性無性的中道，也是存泯無二義。 非空與有無二，成為一個幻有，上一對，空有自身結合。此下一對，空有四義交錯而合。現在這第三，而取真空上的非空義，幻有上的有義，二義相順。
【English Translation】 English version 'Illusionary existence' (huan you) is the meaning of emptiness because of the absence of inherent nature. 'True emptiness' (zhen kong) necessarily manifests as 'illusionary existence' (huan you), which is the meaning of existence because of the absence of inherent nature. 'Illusionary existence' (huan you) necessarily covers 'true emptiness' (zhen kong), which is the meaning of existence because of dependent origination. 'Illusionary existence' (huan you) necessarily does not obstruct 'true emptiness' (zhen kong), which is the meaning of emptiness because of dependent origination. The previous four lines summarize the reasons for emptiness and existence. The current four lines formally describe the characteristics of emptiness and existence. However, this emptiness and existence are two but not two. It is necessary to know that these four meanings have different names in two places. 'True emptiness' (zhen kong) necessarily exhausts 'illusionary existence' (huan you), which is the meaning of emptiness on 'true emptiness' (zhen kong). 'True emptiness' (zhen kong) necessarily manifests as 'illusionary existence' (huan you), which is the meaning of non-emptiness on 'true emptiness' (zhen kong). 'Illusionary existence' (huan you) necessarily covers 'true emptiness' (zhen kong), which is the meaning of existence on 'illusionary existence' (huan you). 'Illusionary existence' (huan you) necessarily does not obstruct 'true emptiness' (zhen kong), which is the meaning of non-existence on 'illusionary existence' (huan you). Furthermore, it should be known that existence and non-existence, emptiness and non-emptiness, each have two meanings. The two meanings on existence: one is the meaning of the aspect of existence without destruction, and the other is the meaning of cutting off annihilation. Therefore, existence is called 'not non-existence'. The two meanings on non-existence: one is the meaning of being apart from the aspect of existence, and the other is the meaning of being identical to emptiness. The two meanings on emptiness: one is the meaning of not destroying inherent nature, and the other is the meaning of preventing fixed existence. Therefore, emptiness is called 'not non-emptiness'. The two meanings on non-emptiness: one is the meaning of being apart from the aspect of emptiness, and the other is the meaning of being identical to existence. Having understood the names and meanings, now merging them together, there are five levels, becoming five kinds of 'Middle Way' (zhong dao). So-called existence, non-existence, and non-being, Becoming one 'illusionary existence' (huan you), this is the self-combination of the two meanings on existence. However, taking the meaning of the indestructible aspect on existence and the meaning of being apart from the aspect of existence on non-existence, they are combined into one 'illusionary existence' (huan you), which is the 'Middle Way' (zhong dao) of conventional truth. Emptiness, non-emptiness, and non-duality, becoming one 'true emptiness' (zhen kong), which is the self-combination of the two meanings on emptiness. However, taking the meaning of the indestructible nature on emptiness and the meaning of being apart from the aspect of emptiness on non-emptiness, they are combined into one 'true emptiness' (zhen kong), which is the 'Middle Way' (zhong dao) of ultimate truth. The former is the 'Middle Way' (zhong dao) of the identity of aspect and non-aspect, and the latter is the 'Middle Way' (zhong dao) of the identity of nature and non-nature, which is also the meaning of existence and annihilation being non-dual. Non-emptiness and existence being non-dual, becoming one 'illusionary existence' (huan you), the previous pair, emptiness and existence, combine themselves. This next pair, the four meanings of emptiness and existence, are intertwined and combined. Now this third, taking the meaning of non-emptiness on 'true emptiness' (zhen kong) and the meaning of existence on 'illusionary existence' (huan you), the two meanings are in accordance.
。明不二。然是非空上。取即是有義。有上。取遮斷滅義。故得共成幻有。為非空非不有。存泯無礙之中道。四。空與非有無二。為一真空者。即第四取真空上空義。幻有上非有義。二義相順。明其不二。然是空上遮定有義。非有上即是空義。故二義相順。得成真空。為非有非不空。存泯無礙之中道。第三是存俗泯真。此是存真泯俗。又三是空徹于有。今是有徹于空。皆二諦交徹。五。幻有與真空無二。為一味法界者。即第五總合前四。令其不二。然上各合交徹。並不出於真空幻有。故今合之為一味法界。為二諦俱融之中道。然三四雖融二諦。而空有別融。今此空有無礙。即是非空非有無礙。舉一全收。若以真同俗。唯一幻有。若融俗同真。唯一真空。空有無二。為雙照之中道。非空非有無二。為雙遮之中道。遮照一時。存泯無礙。故云離相離性。無障無礙。無分別法門。以幻有為相。真空為性。又空有皆相。非空非有為性。又別顯為相。總融為性。今互奪雙融。並皆離也。無分別法。但約智說。唯無分別智。方究其原。其無障礙。通於境智。謂上之五重。多約境說。心智契合。即為五觀。五境既融。五觀亦融。以俱融之智。契無礙之境。則心境無礙。心中有無盡之境。境上有無礙之心。故要忘言。方合斯理。總為緣
【現代漢語翻譯】 現代漢語譯本 明不二。意思是說，幻有和真空並非兩個不同的實體。然而，如果執著于『空』的層面，並在此基礎上進行取捨，就會產生『有』的意義。反之，如果執著于『有』的層面，並試圖遮斷『有』，就會陷入斷滅的歧途。因此，幻有和真空共同構成了『幻有』，即『非空非不有』，這是一種在存在與泯滅之間毫無障礙的中道。 四。『空』與『非有』並無二致，實為一體，即所謂的『一真空』。這裡，『真空』指的是在『空』的基礎上進一步強調『空』的意義，而『幻有』則是在『有』的基礎上強調『非有』的意義。這兩種意義相互順應，共同闡明了它們並非二元對立。然而，『空』的作用在於遮蔽對『有』的固定執著，而『非有』本身就蘊含著『空』的意義。因此，這兩種意義相互順應，最終成就了『真空』，即『非有非不空』，這是一種在存在與泯滅之間毫無障礙的中道。第三重境界是儲存世俗諦而泯滅真諦，而這裡則是儲存真諦而泯滅世俗諦。此外，第三重境界是『空』徹底貫穿于『有』，而這裡則是『有』徹底貫穿于『空』，這都是真諦和俗諦相互交融的表現。 五。『幻有』與『真空』並無二致，實為一體，即所謂的『一味法界』。這是將前四重境界總合起來，使其不再有二元對立。前面每一重境界都包含了交融和貫通，但始終沒有超出『真空』和『幻有』的範疇。因此，現在將它們合而爲一，形成『一味法界』，這是一種真諦和俗諦完全融合的中道。雖然第三重和第四重境界也融合了真諦和俗諦，但『空』和『有』仍然是分別融合的。而現在，『空』和『有』之間沒有任何障礙，也就是說，『非空』和『非有』之間沒有任何障礙。只要舉出一個方面，就能完全包含所有方面。如果將真諦等同於俗諦，那麼就只有『幻有』；如果將俗諦融于真諦，那麼就只有『真空』。『空』和『有』並非二元對立，這是一種雙重觀照的中道；『非空』和『非有』並非二元對立，這是一種雙重遮蔽的中道。遮蔽和觀照同時進行，存在和泯滅之間毫無障礙。因此，被稱為『離相離性，無障無礙，無分別法門』。『幻有』可以被視為『相』，『真空』可以被視為『性』。或者，『空』和『有』都可以被視為『相』，而『非空非有』則可以被視為『性』。或者，分別顯現可以被視為『相』，總體融合可以被視為『性』。現在，相互奪取和雙重融合，都達到了離的境界。『無分別法』只是從智慧的角度來說的。只有『無分別智』才能徹底探究其根源。而『無障礙』則貫通了境界和智慧。前面所說的五重境界，大多是從境界的角度來說的。心智相互契合，就形成了五觀。五種境界既然融合，五觀也隨之融合。用完全融合的智慧，去契合毫無障礙的境界，那麼心和境之間就沒有障礙。心中有無盡的境界，境界上有無礙的心。因此，必須要忘卻言語，才能契合這種道理。總而言之，都是因緣所生。 專有名詞解釋： 幻有 (Illusionary Existence): 指的是事物虛幻不實的有。 真空 (True Emptiness): 指的是事物本性的空性。 一味法界 (One Flavor Dharmadhatu): 指的是所有事物融合爲一的境界。 真諦 (Ultimate Truth): 指的是超越世俗認知的真理。 俗諦 (Conventional Truth): 指的是世俗認知的真理。 離相 (Detachment from Appearances): 指的是不執著於事物的表象。 離性 (Detachment from Nature): 指的是不執著於事物的本質。 無分別智 (Non-discriminating Wisdom): 指的是超越分別的智慧。 五觀 (Five Contemplations): 指的是五種觀照方法。 English version It is clear that they are not two. This means that illusionary existence and true emptiness are not two different entities. However, if one clings to the aspect of 'emptiness' and makes choices based on it, the meaning of 'existence' arises. Conversely, if one clings to the aspect of 'existence' and tries to cut it off, one falls into the path of annihilation. Therefore, illusionary existence and true emptiness together constitute 'illusionary existence', which is 'neither empty nor not-empty', a middle way without obstacles between existence and extinction. Four. 'Emptiness' and 'non-existence' are not two, but one, which is called 'One True Emptiness'. Here, 'true emptiness' refers to further emphasizing the meaning of 'emptiness' on the basis of 'emptiness', while 'illusionary existence' emphasizes the meaning of 'non-existence' on the basis of 'existence'. These two meanings correspond to each other, jointly clarifying that they are not dualistic. However, the function of 'emptiness' is to obscure the fixed attachment to 'existence', while 'non-existence' itself contains the meaning of 'emptiness'. Therefore, these two meanings correspond to each other, ultimately achieving 'true emptiness', which is 'neither non-existent nor not-empty', a middle way without obstacles between existence and extinction. The third level is preserving conventional truth while extinguishing ultimate truth, while here it is preserving ultimate truth while extinguishing conventional truth. In addition, the third level is 'emptiness' thoroughly penetrating 'existence', while now it is 'existence' thoroughly penetrating 'emptiness', which are both manifestations of the interpenetration of ultimate truth and conventional truth. Five. 'Illusionary existence' and 'true emptiness' are not two, but one, which is called 'One Flavor Dharmadhatu'. This is to combine the previous four levels together, so that they are no longer dualistic. Each of the previous levels contained intermingling and penetration, but never went beyond the scope of 'true emptiness' and 'illusionary existence'. Therefore, now they are combined into one, forming 'One Flavor Dharmadhatu', which is a middle way in which ultimate truth and conventional truth are completely integrated. Although the third and fourth levels also integrate ultimate truth and conventional truth, 'emptiness' and 'existence' are still integrated separately. But now, there are no obstacles between 'emptiness' and 'existence', that is, there are no obstacles between 'non-emptiness' and 'non-existence'. As long as one aspect is mentioned, all aspects can be completely included. If ultimate truth is equated with conventional truth, then there is only 'illusionary existence'; if conventional truth is integrated into ultimate truth, then there is only 'true emptiness'. 'Emptiness' and 'existence' are not dualistic, which is a middle way of double illumination; 'non-emptiness' and 'non-existence' are not dualistic, which is a middle way of double obscuration. Obscuration and illumination are carried out simultaneously, and there are no obstacles between existence and extinction. Therefore, it is called 'detachment from appearances, detachment from nature, unobstructed and unimpeded, non-discriminating Dharma gate'. 'Illusionary existence' can be regarded as 'appearance', and 'true emptiness' can be regarded as 'nature'. Or, 'emptiness' and 'existence' can both be regarded as 'appearance', and 'non-emptiness' and 'non-existence' can be regarded as 'nature'. Or, separate manifestation can be regarded as 'appearance', and overall integration can be regarded as 'nature'. Now, mutual seizure and double integration have both reached the realm of detachment. 'Non-discriminating Dharma' is only spoken from the perspective of wisdom. Only 'non-discriminating wisdom' can thoroughly explore its origin. And 'unobstructed' penetrates the realm and wisdom. The five levels mentioned above are mostly spoken from the perspective of the realm. When the mind and wisdom correspond to each other, the five contemplations are formed. Since the five realms are integrated, the five contemplations are also integrated. Using completely integrated wisdom to correspond to an unobstructed realm, then there are no obstacles between the mind and the realm. There are endless realms in the mind, and there is an unobstructed mind in the realm. Therefore, it is necessary to forget words in order to correspond to this principle. In short, they are all caused by conditions. Explanation of proper nouns: Illusionary Existence: Refers to the illusory and unreal existence of things. True Emptiness: Refers to the emptiness of the nature of things. One Flavor Dharmadhatu: Refers to the state where all things are integrated into one. Ultimate Truth: Refers to the truth that transcends worldly cognition. Conventional Truth: Refers to the truth of worldly cognition. Detachment from Appearances: Refers to not being attached to the appearance of things. Detachment from Nature: Refers to not being attached to the essence of things. Non-discriminating Wisdom: Refers to wisdom that transcends discrimination. Five Contemplations: Refers to five methods of contemplation.
【English Translation】 English version It is clear that they are not two. This means that 'illusionary existence' (幻有) and 'true emptiness' (真空) are not two different entities. However, if one clings to the aspect of 'emptiness' and makes choices based on it, the meaning of 'existence' arises. Conversely, if one clings to the aspect of 'existence' and tries to cut it off, one falls into the path of annihilation. Therefore, 'illusionary existence' and 'true emptiness' together constitute 'illusionary existence', which is 'neither empty nor not-empty', a middle way without obstacles between existence and extinction. Four. 'Emptiness' and 'non-existence' are not two, but one, which is called 'One True Emptiness' (一真空). Here, 'true emptiness' refers to further emphasizing the meaning of 'emptiness' on the basis of 'emptiness', while 'illusionary existence' emphasizes the meaning of 'non-existence' on the basis of 'existence'. These two meanings correspond to each other, jointly clarifying that they are not dualistic. However, the function of 'emptiness' is to obscure the fixed attachment to 'existence', while 'non-existence' itself contains the meaning of 'emptiness'. Therefore, these two meanings correspond to each other, ultimately achieving 'true emptiness', which is 'neither non-existent nor not-empty', a middle way without obstacles between existence and extinction. The third level is preserving 'conventional truth' (俗諦) while extinguishing 'ultimate truth' (真諦), while here it is preserving 'ultimate truth' while extinguishing 'conventional truth'. In addition, the third level is 'emptiness' thoroughly penetrating 'existence', while now it is 'existence' thoroughly penetrating 'emptiness', which are both manifestations of the interpenetration of 'ultimate truth' and 'conventional truth'. Five. 'Illusionary existence' and 'true emptiness' are not two, but one, which is called 'One Flavor Dharmadhatu' (一味法界). This is to combine the previous four levels together, so that they are no longer dualistic. Each of the previous levels contained intermingling and penetration, but never went beyond the scope of 'true emptiness' and 'illusionary existence'. Therefore, now they are combined into one, forming 'One Flavor Dharmadhatu', which is a middle way in which 'ultimate truth' and 'conventional truth' are completely integrated. Although the third and fourth levels also integrate 'ultimate truth' and 'conventional truth', 'emptiness' and 'existence' are still integrated separately. But now, there are no obstacles between 'emptiness' and 'existence', that is, there are no obstacles between 'non-emptiness' and 'non-existence'. As long as one aspect is mentioned, all aspects can be completely included. If 'ultimate truth' is equated with 'conventional truth', then there is only 'illusionary existence'; if 'conventional truth' is integrated into 'ultimate truth', then there is only 'true emptiness'. 'Emptiness' and 'existence' are not dualistic, which is a middle way of double illumination; 'non-emptiness' and 'non-existence' are not dualistic, which is a middle way of double obscuration. Obscuration and illumination are carried out simultaneously, and there are no obstacles between existence and extinction. Therefore, it is called 'detachment from appearances' (離相), 'detachment from nature' (離性), 'unobstructed and unimpeded', 'non-discriminating Dharma gate' (無分別法門). 'Illusionary existence' can be regarded as 'appearance', and 'true emptiness' can be regarded as 'nature'. Or, 'emptiness' and 'existence' can both be regarded as 'appearance', and 'non-emptiness' and 'non-existence' can be regarded as 'nature'. Or, separate manifestation can be regarded as 'appearance', and overall integration can be regarded as 'nature'. Now, mutual seizure and double integration have both reached the realm of detachment. 'Non-discriminating Dharma' is only spoken from the perspective of wisdom. Only 'non-discriminating wisdom' (無分別智) can thoroughly explore its origin. And 'unobstructed' penetrates the realm and wisdom. The five levels mentioned above are mostly spoken from the perspective of the realm. When the mind and wisdom correspond to each other, the 'five contemplations' (五觀) are formed. Since the five realms are integrated, the 'five contemplations' are also integrated. Using completely integrated wisdom to correspond to an unobstructed realm, then there are no obstacles between the mind and the realm. There are endless realms in the mind, and there is an unobstructed mind in the realm. Therefore, it is necessary to forget words in order to correspond to this principle. In short, they are all caused by conditions. Explanation of proper nouns: 'Illusionary Existence' (幻有): Refers to the illusory and unreal existence of things. 'True Emptiness' (真空): Refers to the emptiness of the nature of things. 'One Flavor Dharmadhatu' (一味法界): Refers to the state where all things are integrated into one. 'Ultimate Truth' (真諦): Refers to the truth that transcends worldly cognition. 'Conventional Truth' (俗諦): Refers to the truth of worldly cognition. 'Detachment from Appearances' (離相): Refers to not being attached to the appearance of things. 'Detachment from Nature' (離性): Refers to not being attached to the essence of things. 'Non-discriminating Wisdom' (無分別智): Refers to wisdom that transcends discrimination. 'Five Contemplations' (五觀): Refers to five methods of contemplation.
起甚深之相。故知若了空有無礙。真俗融通。無性之宗。緣生之理。如同神變。莫定方隅。雖處狹而常寬。縱居深而逾淺。或在下而恒上。任游中而即邊。眾生常處佛身。涅槃唯依生死。可謂難思妙旨。非情所知。故云性海無涯。眾德以之繁廣。緣生不測。多門由是圓通。莫不迴轉萬差。卷舒之形隨智。镕融一際。開合之勢從心。照不失機。縱差別而恒順。用非乖體。雖一味而常通。又云。謂塵不壞小量。而遍十方。普攝一切。于中顯現。斯由量則非量。非量即量。又居見聞之地。即見聞之不及。處思議之際。即思議之不測。皆由不思議體。自不可得故。即思不可思。經云。所思不可思。是名為難思。法界觀真空門云。一。色即是空者。以色。舉體全是真空。不即斷空。以色等。本是真如一心。與生滅和合。名阿賴耶識。能變起根身器界。即是此中所明色等諸法。故今推之。都無其體。故舉體歸於真心之空。不合歸於斷滅之空。以本非斷空之所變故。斷空。則是虛豁斷滅。無知無用。不能現於萬法。如鏡外之空。非同鏡內之空。色相宛然。求不可得。謂之空。又凡是色法。必不異真空。以諸色法。必無性故。是故色即是空。既非滅色取空。離色求空。又不即形顯色相之空。又不離形顯無體之空。即是真空。若不即色相
【現代漢語翻譯】 現代漢語譯本： 生起甚深之相。因此可知，如果了達空有無礙，真諦和俗諦融會貫通，無自性的宗義，緣起性空的道理，就如同神通變化一般，沒有固定的方位。雖然身處狹小的地方卻常常寬廣，即使處於深邃的境界也顯得淺顯。或者在下方卻恒常向上，任憑遊走于中央卻立即到達邊緣。眾生常常處於佛身之中，涅槃唯獨依靠生死而存在。這可以說是難以思議的微妙旨趣，不是情識所能瞭解的。所以說，自性之海沒有邊際，各種功德因此而繁榮廣大；緣起深不可測，眾多法門由此而圓融通達。沒有不迴轉萬千差別的，捲起和舒展的形態隨著智慧而變化，熔化融合成一體，開啟和閉合的態勢順從心意，照察不會失去時機。縱然有差別卻恒常順應，作用不會違背本體。即使是一味也常常通達。又說，即使微塵不壞其微小的量，也能遍佈十方，普遍攝取一切，于其中顯現。這是因為從量的角度來說又不是量，不是量也就是量。又處於見聞之地，卻又是見聞所不能及的；處於思議的境地，卻又是思議所不能測度的。都是因為不可思議的本體，自身不可得的緣故，也就是思議不可思議。經中說：『所思不可思，是名為難思。』《法界觀》真空門說：一、色即是空，以色（rupa，物質現象），舉整體而言全是真空（sunyata，空性），但不是斷滅空。因為色等，本來就是真如一心（tathata-ekacitta，真如一心），與生滅和合，名為阿賴耶識（Alaya-vijnana，阿賴耶識）。能變現出根身器界（indriya-sarira-bhajana-loka，根身器界），就是這裡所說的色等諸法。所以現在推究它，都沒有實體，因此整體歸於真心的空，不應歸於斷滅的空。因為本來不是斷滅空所變現的緣故。斷滅空，就是虛豁斷滅，沒有知覺沒有作用，不能顯現萬法，如同鏡子外面的空，不同於鏡子內的空，色相宛然，尋求卻不可得，這就叫做空。又凡是色法，必定不異於真空，因為諸色法，必定沒有自性的緣故。所以色即是空。既不是滅掉色而取空，離開色而求空，也不是即形體而顯現色相的空，也不是離開形體而顯現無實體的空，這就是真空。如果不即色相
【English Translation】 English version: Giving rise to the aspect of profound depth. Therefore, know that if one understands that emptiness and existence are unobstructed, that the true and conventional are融通(rongtong, interpenetrating), that the doctrine of no-self-nature, and the principle of dependent origination are like divine transformations, without a fixed direction. Though dwelling in a narrow place, it is always wide; though residing in a deep place, it appears shallow. Or being below, it is constantly above; freely roaming in the center, it immediately reaches the edge. Sentient beings are always within the Buddha's body, and Nirvana relies solely on birth and death. This can be said to be an inconceivable and wondrous meaning, not knowable by emotions. Therefore, it is said that the sea of nature is boundless, and all virtues flourish and expand because of it; dependent origination is unfathomable, and many gates are thereby圓通(yuantong, perfectly interconnected). There is nothing that does not revolve myriad differences; the forms of rolling up and stretching out follow wisdom; melting and merging into one boundary, the momentum of opening and closing follows the mind, illuminating without missing the opportunity. Though there are differences, it is always in accordance; the function does not violate the substance. Though it is of one flavor, it is always通(tong, accessible). Furthermore, it is said that even if a dust mote does not destroy its small measure, it can pervade the ten directions, universally攝(she, embracing) everything, and manifest within it. This is because from the perspective of measure, it is not measure, and not measure is precisely measure. Moreover, residing in the realm of seeing and hearing, it is beyond the reach of seeing and hearing; being in the midst of thought and deliberation, it is beyond the unfathomable of thought and deliberation. All are due to the inconceivable substance, which is itself unattainable, that is, thinking the unthinkable. The Sutra says: 'What is thought cannot be thought; this is called inconceivable.' The Vacuum Gate of the 法界觀(Fajie Guan, Dharma Realm Contemplation) says: One, form is emptiness, because form (rupa, material phenomena), in its entirety, is entirely真空(zhenkong, true emptiness), but it is not斷空(duankong, annihilation emptiness). Because form and so on are originally the 真如一心(tathata-ekacitta, one mind of suchness), harmonizing with birth and death, named 阿賴耶識(Alaya-vijnana, Alaya consciousness). It can transform and arise the 根身器界(indriya-sarira-bhajana-loka, roots, body, vessel world), which are the dharmas of form and so on explained here. Therefore, now examining it, there is no substance at all, so the whole returns to the emptiness of the true mind, and should not return to the emptiness of annihilation. Because it was originally not transformed by the emptiness of annihilation. The emptiness of annihilation is虛豁(xuhuo, vacuous and open), without knowledge or function, and cannot manifest the myriad dharmas, like the emptiness outside the mirror, not the same as the emptiness inside the mirror, where the form is clearly visible, but cannot be found, which is called emptiness. Moreover, all forms are necessarily not different from true emptiness, because all forms necessarily have no self-nature. Therefore, form is emptiness. It is neither extinguishing form to take emptiness, nor seeking emptiness apart from form, nor manifesting the emptiness of form immediately, nor manifesting the emptiness of no substance apart from form, which is true emptiness. If not immediately the form
。即無遍計所執。不離無體。即是依他緣起。緣起無性之真理。即是圓成。二。明空即色者。真空必不異色。故云空即是色。何以故。凡是真空。必不異色。以是法無我理。非斷滅故。是故空即是色。若離事求空理。即成斷滅。今即事。明無我無性真空之理。離事何有理乎。以真如不守自性。隨緣成諸事法。則舉空全色。舉理全事。又真如正隨緣時。不失自性。則舉色全空。舉事全理。三。空色無礙者。謂色。舉體全是盡色之空。故色盡而空現。空。舉體不異全盡空之色。即空即色而空不隱。是故看色無不見空。觀空莫非見色。無障無礙。為一味法也。如舉眾波全是一水。舉一水全是眾波。波水不礙同時。而水體挺然全露。如即空即色而空不隱。寶藏論云。空可空。非真空。色可色。非真色。真色無形。真空無名。無名名之父。無色色之母。為萬物之根源。作天地之太祖。肇論云。本無。實相。法性。性。空緣會。一義耳。何則。一切諸法。緣會而生。緣會而生。則未生無有。未生無有。緣離則滅。如其真有。有則無滅。以此而推。故知雖今現有。有而性常自空。性常自空。故謂之性空。法性如是。故曰實相。實相自無。非推之使無。故名本無。言不有不無者。不如有見常見之有。邪見斷見之無耳。若以有為有。則以
【現代漢語翻譯】 現代漢語譯本 一、即無遍計所執（認為事物是絕對存在的錯誤觀念），不離無體（沒有實體），這就是依他緣起（事物依靠其他條件而產生）。緣起無性的真理，就是圓成實性（事物本來的真實狀態）。 二、明空即是色（物質現象）的道理：真空（事物本性的空性）必定不異於色，所以說空即是色。為什麼呢？凡是真空，必定不異於色，因為這是法無我（一切事物沒有獨立不變的自體）的道理，不是斷滅空。所以說空即是色。如果離開事物去尋求空性的道理，就會成為斷滅論。現在就在事物本身上，闡明無我無性的真空之理。離開事物，哪裡會有道理呢？因為真如（事物的本真狀態）不執守自己的本性，隨順因緣而成就各種事物現象，那麼就是舉空全是色，舉理全是事。又真如正在隨順因緣的時候，不失去自己的本性，那麼就是舉色全是空，舉事全是理。 三、空色無礙的道理：所謂色，整個本體完全是盡色的空性，所以色消失而空性顯現。空，整個本體不異於完全盡空的色，即空即色而空性不隱藏。所以看色沒有看不見空的，觀察空沒有不是看見色的，沒有障礙，為同一真理。比如舉起眾多的波浪，全部是一水；舉起一水，全部是眾多的波浪。波浪和水不互相妨礙，同時存在，而水的本體挺然完全顯露，就像即空即色而空性不隱藏。《寶藏論》說：『空可空，非真空；色可色，非真色。真色無形，真空無名。無名是名的父親，無是的母親，是萬物的根源，是天地的太祖。』《肇論》說：『本無、實相、法性、性空緣會，是一個意思。』為什麼呢？一切諸法，因緣和合而生。因緣和合而生，那麼未生之前是沒有的。未生之前沒有，因緣離散則滅。如果它是真實存在的，存在就不會消滅。由此推論，所以知道雖然現在存在，存在而本性常常是空。本性常常是空，所以稱之為性空。法性就是這樣，所以叫做實相。實相本來就是沒有的，不是推論使它沒有，所以叫做本無。說不有不無，是不如有常見（認為事物永恒不變）之有，邪見斷見（認為事物徹底斷滅）之無罷了。如果認為有就是有，那麼就以
【English Translation】 English version 1. It is without parikalpita (the misconception of absolute existence). It is inseparable from having no inherent existence. This is dependent origination (pratītyasamutpāda). The truth of the non-inherent existence of dependent origination is pariniṣpanna (the perfected nature). 2. Clarifying that emptiness is form: Emptiness (śūnyatā) is certainly not different from form (rūpa), hence it is said that emptiness is form. Why? Because all emptiness is certainly not different from form, because this is the principle of dharma-nairātmya (the selflessness of phenomena), not annihilation. Therefore, emptiness is form. If one seeks the principle of emptiness apart from phenomena, it becomes annihilationism. Now, directly within phenomena, we clarify the principle of selflessness and the emptiness of inherent existence. Apart from phenomena, where would there be principle? Because tathatā (suchness) does not abide by its own nature, but accords with conditions to become all phenomena, then raising emptiness is entirely form, raising principle is entirely phenomena. Moreover, when tathatā is precisely according with conditions, it does not lose its own nature, then raising form is entirely emptiness, raising phenomena is entirely principle. 3. The principle of the unobstructedness of emptiness and form: So-called form, the entire essence is the emptiness of exhausting form, therefore form vanishes and emptiness appears. Emptiness, the entire essence is not different from the form of completely exhausting emptiness, that is, emptiness is form and emptiness is not hidden. Therefore, seeing form, there is no not seeing emptiness; observing emptiness, there is no not seeing form. Without obstruction, it is a single flavor of dharma. For example, raising all the waves is entirely one water; raising one water is entirely all the waves. Waves and water do not obstruct each other simultaneously, and the essence of water is upright and completely revealed, just as emptiness is form and emptiness is not hidden. The Baozang Lun (Ratnagotravibhāga) says: 'Emptiness can be emptied, but it is not true emptiness; form can be formed, but it is not true form. True form is without shape, true emptiness is without name. Nameless is the father of names, uned is the mother of , it is the root of all things, the great ancestor of heaven and earth.' The Zhaolun says: 'Original non-being (本無), reality (實相), dharma-nature (法性), nature-emptiness arising from conditions, are all the same meaning.' Why? All dharmas arise from the assembly of conditions. Arising from the assembly of conditions, then before arising there is nothing. Before arising there is nothing, when conditions separate, it ceases. If it were truly existent, existence would not cease. From this reasoning, we know that although it exists now, existence and nature are always empty. Nature is always empty, therefore it is called nature-emptiness. Dharma-nature is like this, therefore it is called reality. Reality is originally non-existent, not made non-existent by reasoning, therefore it is called original non-being. Saying not existent and not non-existent is not like the existence of eternalism (常), or the non-existence of nihilism (斷). If one takes existence as existence, then one takes
無為無。有既不有。則無無也。夫不存無以觀法者。可謂識法實相矣。乃至三乘。等觀性空而得道也。性空者。諸法實相也。見法實相。故為正觀。若其異者。便為邪觀。設二乘不見此理。則顛倒也。是以三乘觀法無異。但心有大小為差耳。又不真空論云。夫至虛無生者。蓋是般若玄鑒之妙趣。有物之宗極者也。自非聖明特達。何能契神于有無之間哉。是以聖人通神心於無窮。窮所不能滯。極耳目于視聽。聲色所不能制者。豈不以其即萬物之自虛。故物不能累其神明者也。是以聖人乘真心以理順。則無滯而不通。審一氣以觀化。故所遇而順適。無滯而不通故。能混雜致淳。所遇而順適故。則觸物而一。如此則萬像雖殊。而不能自異。不能自異故。知像非真像。像非真像。則雖像而非像。然則物我同根。是非一氣。潛微幽隱。殆非群情之所盡。故知若乘真心而體物。則何物而不歸。齊一氣以觀時。則何時而不會。何時而不會。則知觸境之無生。何物而不歸。則見物性之自虛矣。若任情所照。曷能盡其幽旨乎。若不悟宗。難逃見跡。如龐居士偈云。昔日在有時。常被有人欺。種種生分別。見聞多是非。後向無中坐。又被無人欺。一向看心坐。冥冥無所知。有無俱是執。何處是無為。有無同一體。諸相盡皆離。心同虛空故。
【現代漢語翻譯】 現代漢語譯本： 『無為』就是『無』。『有』既然不是真『有』，那麼『無』也不是真『無』。如果能不執著于『無』，以此來觀察諸法的實相，就可以說是真正認識了法的實相。乃至聲聞乘、緣覺乘、菩薩乘，都是通過觀察諸法性空而證得解脫的。所謂『性空』，就是諸法的真實相狀。見到法的真實相狀，就是正確的觀察。如果與此不同，那就是錯誤的觀察。如果二乘（聲聞乘和緣覺乘）不能理解這個道理，就會產生顛倒的認知。因此，三乘（聲聞乘、緣覺乘、菩薩乘）在觀察諸法方面沒有差異，只是發心的大小有所不同罷了。 《不真空論》中說：『所謂達到至虛無生的境界，實際上是般若智慧玄妙的境界，是萬物本源的終極之處。』如果不是聖明之人，怎麼能夠契合于『有』和『無』之間呢？因此，聖人能夠將心與無窮的宇宙相通，達到任何事物都無法阻礙的境界。他們運用耳目來觀察和聆聽，但不會被聲音和色彩所迷惑。這難道不是因為他們認識到萬物本性皆空，所以外物無法束縛他們的精神嗎？因此，聖人憑藉真心來順應事物的規律，所以沒有任何阻礙可以阻止他們通達。他們審視萬物的本源之氣來觀察變化，所以無論遇到什麼情況都能順應和適應。沒有阻礙，所以能夠將混雜的事物轉化為純粹。無論遇到什麼情況都能順應和適應，所以能夠將萬物視為一體。這樣，即使萬物的表象各不相同，也不能互相區分。不能互相區分，就知道表象不是真實的表象。表象不是真實的表象，那麼即使是表象，也不是真正的表象。這樣看來，萬物與我同根同源，是非也源於同一氣息。這種深奧微妙的道理，不是一般人所能完全理解的。所以，如果用真心來體會萬物，那麼萬物都會迴歸本源。用統一的氣息來觀察時間，那麼任何時候都不會有所阻礙。任何時候都不會有所阻礙，就知道接觸到的境界都是無生的。萬物都會迴歸本源，就能夠看到萬物的本性是空虛的。如果任憑情感來觀察，怎麼能夠完全理解其中的深奧含義呢？如果不領悟根本的道理，就難以擺脫表象的束縛。就像龐居士的偈語所說：『過去執著于『有』的時候，常常被人欺騙，產生種種分別，所見所聞都是是非。後來坐在『無』中，又被『無』所欺騙，一直靜坐觀心，卻一片茫然，什麼都不知道。『有』和『無』都是執著，哪裡才是『無為』的境界呢？『有』和『無』本是一體，所有的表象都應該捨棄。心如同虛空一樣。』
【English Translation】 English version: 'Non-action' is 'non-being'. Since 'being' is not truly 'being', then 'non-being' is not truly 'non-being' either. If one does not cling to 'non-being' and observes the true nature of all dharmas with this understanding, then one can be said to have truly recognized the real aspect of the Dharma. Even the Sravaka Vehicle (聲聞乘), Pratyekabuddha Vehicle (緣覺乘), and Bodhisattva Vehicle (菩薩乘) attain liberation by observing the emptiness of all dharmas. 'Emptiness' (性空) is the true nature of all dharmas. Seeing the true nature of the Dharma is correct observation. If it is different from this, then it is incorrect observation. If the Two Vehicles (聲聞乘 and 緣覺乘) cannot understand this principle, they will have inverted perceptions. Therefore, the Three Vehicles (聲聞乘, 緣覺乘, and 菩薩乘) do not differ in their observation of the Dharma, but only in the magnitude of their aspiration. The Treatise on Not Being Empty (不真空論) says: 'Reaching the state of ultimate emptiness and non-arising is actually the wonderful realm of prajna (般若) wisdom, the ultimate source of all things.' If one is not particularly enlightened, how can one be in harmony with the space between 'being' and 'non-being'? Therefore, sages can connect their minds with the infinite universe, reaching a state where nothing can hinder them. They use their eyes and ears to observe and listen, but they are not deluded by sounds and colors. Is this not because they recognize that the nature of all things is empty, so external things cannot bind their spirit? Therefore, sages rely on their true mind to follow the laws of things, so there is no obstacle that can prevent them from reaching understanding. They examine the original qi (氣) of all things to observe changes, so they can adapt to any situation they encounter. Because there are no obstacles, they can transform mixed things into pure ones. Because they can adapt to any situation they encounter, they can regard all things as one. In this way, even if the appearances of all things are different, they cannot distinguish themselves from each other. If they cannot distinguish themselves from each other, they know that appearances are not true appearances. If appearances are not true appearances, then even if they are appearances, they are not true appearances. Thus, all things and I have the same root, and right and wrong originate from the same qi (氣). This profound and subtle principle cannot be fully understood by ordinary people. Therefore, if one uses the true mind to experience things, then everything will return to its origin. If one uses the unified qi (氣) to observe time, then there will be no obstacles at any time. If there are no obstacles at any time, one knows that the realms one encounters are unborn. If everything returns to its origin, one can see that the nature of things is empty. If one relies on emotions to observe, how can one fully understand its profound meaning? If one does not understand the fundamental principle, it is difficult to escape the bondage of appearances. It is like the verse of Layman Pang (龐居士): 'In the past, when I clung to 'being', I was often deceived by others, giving rise to all kinds of distinctions, and what I saw and heard was all right and wrong. Later, when I sat in 'non-being', I was deceived by 'non-being' again, and I sat in meditation, watching my mind, but I was in darkness, knowing nothing. 'Being' and 'non-being' are both attachments, where is the realm of 'non-action' (無為)? 'Being' and 'non-being' are one body, and all appearances should be abandoned. The mind is like empty space.'
虛空無所依。若論無相理。唯有父王知。故知有無諸法。欲求究竟。唯心方證。若未歸心。盡成障礙。為常為斷。成是成非。才入此宗。自然融即。謂先明其起處。知自心生。既從心生。則萬法從緣。皆無體性。必無心外法。能與心為緣。悉是自心生。還與心為相。但論空有。則廣明諸法。何者。以空有管一切法故。此空有二門。亦是理事二門。亦是性相二門。亦是體用二門。亦是真俗二門。乃至總別同異。成壞理量。權實卷舒。正助修性遮照等。或相資相攝。相是相非。相遍相成。相害相奪。相即相在。相覆相違。一一如是。各各融通。今以一心無性之門。一時收盡。名義雙絕。境觀俱融。契旨忘言。咸歸宗鏡。是以須明行相名義差別。方能以體性融通。若不先橫豎鋪舒。后。何以一門卷攝。故還原觀云。用就體分。非無差別之勢。事依理現。自有一際之形。如上微細剖析。廣照空有二門。可謂得萬法之根由。窮諸緣之起盡。此有無二法。迷倒所由。九十六種之邪師。因茲而起。六十二見之利使。從此而生。菩薩尚未盡其原。凡夫安能究其旨。所以寶性論云。空亂意菩薩。於此真空妙有。猶有三疑。一疑空滅色。取斷滅空。二疑空異色。取色外空。三疑空是物。取空為有。故華嚴經中。善財歷事諸佛。已證法門。尚
【現代漢語翻譯】 現代漢語譯本：虛空沒有任何依靠。如果談論無相的道理，只有父王（指佛陀）才知道。因此可知有和無等一切諸法，想要尋求究竟，只有心才能證得。如果還沒有歸於自心，一切都會成為障礙。是常還是斷，是成還是非，一旦進入此宗，自然就會融會貫通。也就是說，首先要明白它的起始之處，知道是從自心生起的。既然是從心生起的，那麼萬法都是從因緣而生，都沒有自體的本性。必定沒有心外的法，能夠與心作為因緣。一切都是自心生起，反過來與心作為表象。只談論空和有，就能廣泛地闡明諸法。為什麼呢？因為空和有統攝一切法。這空和有二門，也是理和事二門，也是性和相二門，也是體和用二門，也是真和俗二門，乃至總和別、同和異、成和壞、理和量、權和實、卷和舒、正和助、修性和遮照等，或者互相資助互相攝持，互相是互相非，互相周遍互相成就，互相損害互相奪取，互相即是互相存在，互相覆蓋互相違背，一一都是這樣，各自融會貫通。現在用一心無性之門，一時全部收盡，名義雙雙斷絕，境和觀都融為一體，領會宗旨而忘卻言語，全部歸於宗鏡。因此必須明白行相、名義的差別，才能用體性來融通。如果不先橫向縱向地鋪開舒展，之後又怎麼能用一門來收攝呢？所以《還原觀》說，用就體來分，並非沒有差別的態勢；事依理而顯現，自然有一際的形態。像上面這樣微細地剖析，廣泛地照亮空和有二門，可以說是得到了萬法的根源，窮盡了諸緣的生起和終結。這有和無二法，是迷惑顛倒的由來，九十六種邪師，因此而生起，六十二見的利使，也從此而產生。菩薩尚未窮盡它的根源，凡夫又怎麼能探究它的旨意呢？所以《寶性論》說，空亂意的菩薩，對於這真空妙有，還有三種疑惑：一疑空滅色，認為空會消滅色，而取斷滅空；二疑空異色，認為空與色不同，而取色外的空；三疑空是物，認為空是一種事物，而取空為有。所以《華嚴經》中，善財童子經歷諸佛之事，已經證得法門，尚且 English version: Emptiness has nothing to rely on. If we discuss the principle of no-form (Anatta), only the Father-King (Buddha) knows it. Therefore, know that all dharmas, such as existence and non-existence, can only be realized by the mind if one seeks ultimate truth. If one has not returned to one's own mind, everything will become an obstacle. Whether it is permanent or impermanent, whether it is right or wrong, once one enters this school, one will naturally merge and understand. That is to say, one must first understand its origin, knowing that it arises from one's own mind. Since it arises from the mind, then all dharmas arise from conditions (Pratyaya) and have no inherent nature (Svabhava). There must be no dharma outside the mind that can be a condition for the mind. Everything arises from one's own mind and in turn becomes an appearance for the mind. Only by discussing emptiness and existence can one extensively explain all dharmas. Why? Because emptiness and existence encompass all dharmas. These two gates of emptiness and existence are also the two gates of principle (Li) and phenomena (Shi), also the two gates of nature (性) and characteristics (相), also the two gates of substance (體) and function (用), also the two gates of truth (真) and convention (俗), and even totality and difference, sameness and otherness, formation and destruction, principle and measure, provisional (權) and real (實), contraction (卷) and expansion (舒), correct (正) and auxiliary (助), cultivation of nature (修性) and cessation of reflection (遮照), etc., or mutually assisting and mutually embracing, mutually right and mutually wrong, mutually pervasive and mutually accomplishing, mutually harming and mutually seizing, mutually identical and mutually existing, mutually covering and mutually opposing, each and every one is like this, each and every one is mutually interpenetrating. Now, with the gate of one mind without inherent nature, everything is collected at once, names and meanings are both cut off, realm and contemplation are both merged, grasping the essence and forgetting words, all return to the Mirror of the Doctrine (宗鏡). Therefore, one must understand the differences in characteristics, appearances, names, and meanings in order to use the substance to interpenetrate. If one does not first spread out horizontally and vertically, how can one then collect everything with one gate? Therefore, the Original Source Contemplation says, 'Function is divided according to substance, not without the momentum of difference; phenomena appear according to principle, naturally having the form of a boundary.' Like the above subtle analysis, extensively illuminating the two gates of emptiness and existence, one can be said to have obtained the root of all dharmas, exhausted the arising and ceasing of all conditions. These two dharmas of existence and non-existence are the origin of delusion and inversion, the ninety-six kinds of heretics arise from this, and the sharp instruments of the sixty-two views arise from this. Even Bodhisattvas have not exhausted its origin, how can ordinary people investigate its meaning? Therefore, the Ratnagotravibhāga says, 'Bodhisattvas whose minds are confused by emptiness still have three doubts about this wondrous existence of true emptiness: first, they doubt that emptiness destroys form, taking it as annihilationist emptiness; second, they doubt that emptiness is different from form, taking it as emptiness outside of form; third, they doubt that emptiness is a thing, taking emptiness as existence.' Therefore, in the Avatamsaka Sutra, Sudhana-śreṣṭhi-dāraka (善財童子) , having experienced the affairs of all Buddhas and already attained the Dharma gates, still
【English Translation】 Emptiness has nothing to rely on. If we discuss the principle of no-form (Anatta), only the Father-King (Buddha) knows it. Therefore, know that all dharmas, such as existence and non-existence, can only be realized by the mind if one seeks ultimate truth. If one has not returned to one's own mind, everything will become an obstacle. Whether it is permanent or impermanent, whether it is right or wrong, once one enters this school, one will naturally merge and understand. That is to say, one must first understand its origin, knowing that it arises from one's own mind. Since it arises from the mind, then all dharmas arise from conditions (Pratyaya) and have no inherent nature (Svabhava). There must be no dharma outside the mind that can be a condition for the mind. Everything arises from one's own mind and in turn becomes an appearance for the mind. Only by discussing emptiness and existence can one extensively explain all dharmas. Why? Because emptiness and existence encompass all dharmas. These two gates of emptiness and existence are also the two gates of principle (Li) and phenomena (Shi), also the two gates of nature (性) and characteristics (相), also the two gates of substance (體) and function (用), also the two gates of truth (真) and convention (俗), and even totality and difference, sameness and otherness, formation and destruction, principle and measure, provisional (權) and real (實), contraction (卷) and expansion (舒), correct (正) and auxiliary (助), cultivation of nature (修性) and cessation of reflection (遮照), etc., or mutually assisting and mutually embracing, mutually right and mutually wrong, mutually pervasive and mutually accomplishing, mutually harming and mutually seizing, mutually identical and mutually existing, mutually covering and mutually opposing, each and every one is like this, each and every one is mutually interpenetrating. Now, with the gate of one mind without inherent nature, everything is collected at once, names and meanings are both cut off, realm and contemplation are both merged, grasping the essence and forgetting words, all return to the Mirror of the Doctrine (宗鏡). Therefore, one must understand the differences in characteristics, appearances, names, and meanings in order to use the substance to interpenetrate. If one does not first spread out horizontally and vertically, how can one then collect everything with one gate? Therefore, the Original Source Contemplation says, 'Function is divided according to substance, not without the momentum of difference; phenomena appear according to principle, naturally having the form of a boundary.' Like the above subtle analysis, extensively illuminating the two gates of emptiness and existence, one can be said to have obtained the root of all dharmas, exhausted the arising and ceasing of all conditions. These two dharmas of existence and non-existence are the origin of delusion and inversion, the ninety-six kinds of heretics arise from this, and the sharp instruments of the sixty-two views arise from this. Even Bodhisattvas have not exhausted its origin, how can ordinary people investigate its meaning? Therefore, the Ratnagotravibhāga says, 'Bodhisattvas whose minds are confused by emptiness still have three doubts about this wondrous existence of true emptiness: first, they doubt that emptiness destroys form, taking it as annihilationist emptiness; second, they doubt that emptiness is different from form, taking it as emptiness outside of form; third, they doubt that emptiness is a thing, taking emptiness as existence.' Therefore, in the Avatamsaka Sutra, Sudhana-śreṣṭhi-dāraka (善財童子) , having experienced the affairs of all Buddhas and already attained the Dharma gates, still
猶于諸法中。無而計有。若究竟遠離。唯大菩薩之人。大智度論偈云。有無二見。滅無餘。諸法實相佛所說。凈名經云。有無二見。無復余習。又偈云。說法不有亦不無。以因緣故諸法生。何者。若時機因緣執有。則說空門。若時機因緣著空。遂談有教。為破有。故不存空。因治空。故不立有。故說有而不有。言空而不空。或雙亡而雙流。或雙照而雙寂。破立一際。遮照同時。如肇論鈔云。今就論文。總有四意。以顯周圓之旨。一者破實顯空。二者破空顯假。三者破唯空唯假。顯亦空亦假。四者破亦空亦假。顯非空非假。則是中道。方謂周圓也。然四論皆有周圓。今既一一辯之。且約四義。一約境。二約智。三約果。四約境智果。初約境者。不真空論云。即物順通。故物莫之逆。此破實顯空。遣凡夫執。即偽即真。故性莫之易。此破空顯假。遣聲聞執。性莫之易。故雖無而有。物莫之逆。故雖有而無。此則破有破無。顯亦空亦假。辯菩薩境。雖有而無。所謂非有。雖無而有。所謂非無。此破亦空亦假。遣菩薩執。顯中道第一空佛之境。此則境周圓也。二約智者。則般若論也。若以般若智。一一歷然。空假等境則成心量。但是有智。不得無智意。今則約前智知。凡是一境。即須周圓也。論云。言知非為知。欲以通其鑒。
【現代漢語翻譯】 現代漢語譯本： 猶如在諸法之中，本來沒有卻執著為有。如果能夠究竟遠離這種執著，唯有大菩薩才能做到。《大智度論》的偈頌說：『有和無這兩種見解，完全滅除沒有剩餘，諸法的真實相狀，是佛所宣說的。』《維摩詰經》說：『有和無這兩種見解，沒有剩餘的習氣。』又有偈頌說：『說法既不是有，也不是無，因為因緣和合，諸法才產生。』這是什麼意思呢？如果時機和因緣適合執著于『有』，就宣說空門；如果時機和因緣適合執著于『空』，就談論『有』的教義。爲了破除對『有』的執著，所以不保留『空』；因為要對治對『空』的執著，所以不建立『有』。因此說『有』卻不是真正的『有』，說『空』卻不是真正的『空』。或者同時捨棄『有』和『空』，或者同時照見『有』和『空』，破除和建立都在一瞬間，遮蔽和照見同時發生。如同肇論的註解所說：『現在就論文而言，總共有四種意義，來顯示周全圓融的宗旨。一是破除實有，顯示空性；二是破除空性，顯示假有；三是破除唯有空或唯有假，顯示亦空亦假；四是破除亦空亦假，顯示非空非假。這就是中道，才可以說是周全圓融。』然而四論都具有周全圓融的含義，現在既然一一辨析，就用四種意義來說明。一是關於境，二是關於智，三是關於果，四是關於境、智、果。首先關於境，《不真空論》說：『順應事物本身的規律而通達，所以事物不會違逆它。』這是破除實有，顯示空性，遣除凡夫的執著。『即偽即真，所以事物的本性不會改變。』這是破除空性，顯示假有，遣除聲聞的執著。『事物的本性不會改變，所以即使沒有也好像有；事物不會違逆它，所以即使有也好像沒有。』這就是破除有和無，顯示亦空亦假，辨明菩薩的境界。『雖然有卻好像沒有，這就是所謂的非有；雖然沒有卻好像有，這就是所謂的非無。』這是破除亦空亦假，遣除菩薩的執著，顯示中道第一空，是佛的境界。這就是境的周全圓融。二是關於智，就是《般若論》。如果用般若智，一一歷歷分明，空、假等境界就成了心量的對象，但這只是有智，沒有無智的含義。現在是用前面的智慧來認知，凡是任何一個境界，都必須周全圓融。論中說：『說知不是爲了知，而是爲了通達其鑑照。』
【English Translation】 English version: It is like, within all dharmas (phenomena, teachings), considering something as existent when it is non-existent. If one can ultimately distance oneself from this, only great Bodhisattvas can achieve it. The verse in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says: 'The two views of existence and non-existence are extinguished without remainder; the true nature of all dharmas is what the Buddha taught.' The Vimalakirti Sutra says: 'The two views of existence and non-existence have no remaining habits.' Another verse says: 'Teaching the Dharma is neither existence nor non-existence; because of causes and conditions, all dharmas arise.' What does this mean? If the time and conditions are suitable for clinging to 'existence,' then the door of emptiness is taught. If the time and conditions are suitable for clinging to 'emptiness,' then the teaching of 'existence' is discussed. To break the attachment to 'existence,' 'emptiness' is not retained. Because of treating 'emptiness,' 'existence' is not established. Therefore, it is said to be 'existent' but not truly existent, and 'empty' but not truly empty. Or both are abandoned and both flow, or both are illuminated and both are silent. Breaking and establishing are at the same instant; obscuring and illuminating occur simultaneously. As the commentary on the Zhao Lun (Essays of Sengzhao) says: 'Now, regarding the text, there are four meanings in total to reveal the principle of completeness and perfection. First, to break through reality and reveal emptiness; second, to break through emptiness and reveal provisional existence; third, to break through solely emptiness or solely provisional existence and reveal both emptiness and provisional existence; fourth, to break through both emptiness and provisional existence and reveal neither emptiness nor provisional existence. This is the Middle Way, which can be called complete and perfect.' However, all four treatises have completeness and perfection. Now that they are analyzed one by one, let's explain them with four meanings: first, regarding the realm; second, regarding wisdom; third, regarding the result; fourth, regarding the realm, wisdom, and result. First, regarding the realm, the Bu Zhen Kong Lun (Essay on Emptiness is Not Really Empty) says: 'Conforming to the nature of things and understanding them thoroughly, therefore things do not resist it.' This breaks through reality and reveals emptiness, dispelling the attachments of ordinary people. 'Being both false and true, therefore the nature of things does not change.' This breaks through emptiness and reveals provisional existence, dispelling the attachments of Sravakas (Hearers). 'The nature of things does not change, so even if it is non-existent, it seems to exist; things do not resist it, so even if it exists, it seems to be non-existent.' This breaks through existence and non-existence, revealing both emptiness and provisional existence, distinguishing the realm of Bodhisattvas. 'Although it exists, it is like non-existence, which is called non-existence; although it is non-existent, it is like existence, which is called non-non-existence.' This breaks through both emptiness and provisional existence, dispelling the attachments of Bodhisattvas, revealing the first emptiness of the Middle Way, which is the realm of the Buddha. This is the completeness and perfection of the realm. Second, regarding wisdom, it is the Prajnaparamita-sastra (Perfection of Wisdom Treatise). If with Prajna (Wisdom), each and every realm of emptiness, provisional existence, etc., becomes the object of mental measurement, but this is only having wisdom, not having the meaning of no-wisdom. Now, it is using the previous wisdom to know that any realm must be complete and perfect. The treatise says: 'Saying 'knowing' is not for the sake of knowing, but to penetrate its illumination.'
此破凡夫執相知。辯無知也。不知非不知。欲以辯其相。此破聲聞無知。辯無種不知也。辯相不為無。通鑑。不為有。此破亦知亦不知。顯非知非不知也。非有故。知而無知。非無故。無知而知。此破非知非不知。辯亦知亦無知。前來四義。說雖前後。並在一心。不即不離。可謂佛智周圓矣。三約果辯者。即涅槃論文云。存不為有。破有餘涅槃。遣聲聞常執。亡不為無。破無餘涅槃。遣聲聞斷執。亡不為無。雖無而有。存不為有。雖有而無。此雙破有無。顯。亦有亦無。雖有而無。所謂非有。雖無而有。所謂非無。此破亦有亦無。顯非有非無。以顯中道佛之境。無住涅槃。果周圓矣。四約境智果三合辯者。則是總收前諸論文也。前二論。則真諦無相之境。為真空。般若能觀真智。即萬行之本。為妙有。猶境發智。由智顯境。境智互顯。為亦空亦有。即涅槃論中三德相冥。境智不二。不斷不常。為非空非有。可謂涅槃極果也。即如來一化之意。並周圓故。則罄盡佛法之淵海也。故知真空難解。應須妙得指歸。若隨空有之文。皆墮邪見。如鴦崛魔羅經偈云。譬如有愚夫。見雹生妄想。謂是琉璃珠。取已執持歸。置之瓶器中。守護如真寶。不久悉融消。空想默然住。于余真琉璃。亦復作空想。文殊亦如是。修習極空寂。常作
【現代漢語翻譯】 此句是用來破除凡夫執著于表象的認知。這是在辨析『無知』。『不知』並非真的『不知』，而是要辨析其表象。這是爲了破除聲聞乘的『無知』，辨析其沒有『種』的『不知』。辨析表象不是爲了否定『無』，而是爲了貫通理解。不是爲了肯定『有』，這是爲了破除『亦知亦不知』的觀點，從而彰顯『非知非不知』的境界。因為不是『有』，所以是『知而無知』；因為不是『無』，所以是『無知而知』。這是爲了破除『非知非不知』的觀點，辨析『亦知亦無知』。前面四種觀點，雖然在表述上有先後，但都存在於一心之中，不即不離，可以說是佛智的周全圓融了。 三、從果的角度來辨析，即《涅槃經》的論文所說：『存而不為有』，是爲了破除『有餘涅槃』，遣除聲聞乘的常執；『亡而不為無』，是爲了破除『無餘涅槃』，遣除聲聞乘的斷滅執著。『亡而不為無』，雖然『無』卻包含『有』；『存而不為有』，雖然『有』卻包含『無』。這是雙重破除『有』和『無』，彰顯『亦有亦無』的境界。雖然『有』卻包含『無』，所以說『非有』；雖然『無』卻包含『有』，所以說『非無』。這是爲了破除『亦有亦無』的觀點，彰顯『非有非無』的境界，以此來彰顯中道佛的境界，即無住涅槃（Nirvana），果位的周全圓融。 四、從境、智、果三者結合的角度來辨析，這是總括了前面所有的論文。前兩篇論文，以真諦（Paramārtha-satya）無相之境為真空（Śūnyatā），般若（Prajñā）能觀真智，即萬行之本，為妙有。猶如境引發智，由智彰顯境，境智相互彰顯，為『亦空亦有』，即《涅槃經》中所說的三德（Triguna）相互冥合，境智不二，不斷不常，為『非空非有』，可以說是涅槃（Nirvana）的極果。即如來（Tathāgata）一化之意，都周全圓融，窮盡了佛法的淵海。所以說真空（Śūnyatā）難以理解，應該需要妙得的指引歸宿。如果執著于空有之文字，都會墮入邪見。如《鴦崛魔羅經》（Aṅgulimālīya Sūtra）的偈頌所說：譬如有一個愚蠢的人，看到冰雹產生妄想，認為是琉璃珠，取來執持回家，放置在瓶器中，守護如同真寶。不久全部融化消失，空想默然停止。對於其他的真琉璃，也同樣產生空想。文殊（Mañjuśrī）也是這樣，修習極其空寂，常常...
【English Translation】 This is to refute the common person's attachment to phenomenal knowledge. It is a discussion of 'ignorance'. 'Not knowing' is not truly 'not knowing', but rather to discern its appearance. This is to refute the 'ignorance' of the Śrāvakas (聲聞乘), discussing that they do not have the 'seed' of 'not knowing'. Discerning the appearance is not to negate 'non-existence', but to achieve thorough understanding. It is not to affirm 'existence', but to refute the view of 'both knowing and not knowing', thereby revealing the state of 'neither knowing nor not knowing'. Because it is not 'existence', it is 'knowing yet not knowing'; because it is not 'non-existence', it is 'not knowing yet knowing'. This is to refute the view of 'neither knowing nor not knowing', discussing 'both knowing and not knowing'. The previous four views, although expressed sequentially, all exist within one mind, neither identical nor separate, which can be said to be the complete and perfect wisdom of the Buddha. Third, analyzing from the perspective of the result, as stated in the essays of the Nirvana Sutra: 'Existing yet not being considered existent' is to refute 'Nirvana with remainder', dispelling the Śrāvakas' attachment to permanence; 'Ceasing yet not being considered non-existent' is to refute 'Nirvana without remainder', dispelling the Śrāvakas' attachment to annihilation. 'Ceasing yet not being considered non-existent', although 'non-existent', it contains 'existence'; 'Existing yet not being considered existent', although 'existent', it contains 'non-existence'. This is a dual refutation of 'existence' and 'non-existence', revealing the state of 'both existent and non-existent'. Although 'existent', it contains 'non-existence', so it is said to be 'neither existent'; although 'non-existent', it contains 'existence', so it is said to be 'neither non-existent'. This is to refute the view of 'both existent and non-existent', revealing the state of 'neither existent nor non-existent', thereby revealing the state of the Middle Way Buddha, which is Non-abiding Nirvana (Nirvana), the complete and perfect result. Fourth, analyzing from the combined perspective of realm, wisdom, and result, this is a summary of all the previous essays. The first two essays take the realm of the ultimate truth (Paramārtha-satya) of no-form as emptiness (Śūnyatā), and Prajñā (般若), the wisdom that can contemplate the true, which is the basis of all practices, as wonderful existence. It is like the realm giving rise to wisdom, and wisdom revealing the realm, realm and wisdom revealing each other, as 'both empty and existent', which is the mutual merging of the three virtues (Triguna) in the Nirvana Sutra, realm and wisdom being non-dual, neither continuous nor discontinuous, as 'neither empty nor existent', which can be said to be the ultimate result of Nirvana (Nirvana). That is, the intention of the Tathāgata's (如來) one transformation is complete and perfect, exhausting the profound ocean of the Buddha-dharma. Therefore, it is said that emptiness (Śūnyatā) is difficult to understand, and one should need the guidance and destination of wonderful attainment. If one clings to the words of emptiness and existence, one will fall into wrong views. As the verse in the Aṅgulimālīya Sūtra (鴦崛魔羅經) says: 'For example, there is a foolish person who sees hail and has a delusion, thinking it is a lapis lazuli bead, takes it and holds it home, places it in a bottle, guarding it like a real treasure. Soon it all melts away, and the empty thought silently stops. For other real lapis lazuli, he also has empty thoughts. Mañjuśrī (文殊) is also like this, practicing extreme emptiness, often...'
空思惟。破壞一切法。解脫實不空。而作極空想。猶如見雹消。濫壞余真實。汝今亦如是。濫起極空想。見於空法已。不空亦謂空。有異法是空。有異法不空。一切諸煩惱。譬如彼雨雹。一切不善壞。猶如雹融消。如真琉璃寶。謂如來常住。如真琉璃寶。謂是佛解脫。虛空色是佛。非色是二乘。解脫色是佛。非色是二乘。云何極空相。而言真解脫。文殊宜諦思。莫不分別想。譬如空聚落。川竭瓶無水。非無彼諸器。中虛故名空。如來真解脫。不空亦如是。出離一切過。故說解脫空。如來實不空。離一切煩惱。及諸天人陰。是故說名空。嗚呼蚊蚋行。不知真空義。外道亦修空。尼干宜默然。所以外道執斷空。二乘證但空。俱不達一心真空之理。故無生義云。經云。持心猶如虛空者。非是斷空。爾時猶有妙神。即有妙識思慮。
問曰。經言。持心如虛空。那更有妙神在。
答曰。經道持心如虛空者。只是持心令不生故。言如虛空。非即是空。經言。如虛空也。經言。若識在二法。則有喜悅。若識在無二實際法中。則無喜悅。實際即是法性。空識即是妙神。故知實際中。含有妙神也。華嚴經性起品。作十種譬喻。明法身佛有心。大師言。雖有妙神。神性不生。與如一體。譬如凌還是水。與水一體。水亦有凌性。
【現代漢語翻譯】 現代漢語譯本 『空思惟』（空洞的思考）。破壞一切法（一切事物和法則）。解脫（從痛苦中解脫）實際上並不空，卻妄作極端的空想。猶如看見冰雹消融，就錯誤地認為其他真實的事物也同樣會消融。你現在也像這樣，妄起極端的空想。看見了空性的法，就連不空的事物也說成是空。有的法是空，有的法是不空。一切諸煩惱，譬如那雨雹。一切不善的事物都被破壞，猶如冰雹融化消散。如同真正的琉璃寶，說如來（佛陀）是常住的。如同真正的琉璃寶，說那是佛的解脫。虛空之色是佛，非色是二乘（聲聞和緣覺）。解脫之色是佛，非色是二乘。怎麼能用極端的空相，來說是真正的解脫呢？文殊（文殊菩薩）應該仔細思考，不要不加分別地妄想。譬如空無一人的村落，河水乾涸，瓶子里沒有水。並非沒有那些器物，只是因為中間空虛所以才叫做空。如來的真正解脫，不空也是這樣。出離一切過失，所以說解脫是空。如來實際上並不空，遠離一切煩惱，以及諸天和人的五蘊（色、受、想、行、識）。所以才說名叫空。唉，蚊蚋（小蟲）飛行，卻不知道真空的意義。外道（佛教以外的修行者）也修空，尼干（古印度外道）應該保持沉默。所以外道執著于斷滅空，二乘證悟到片面的空，都不能通達一心真空的道理。所以《無生義》說，經中說：『持心猶如虛空』，不是斷滅空。那時仍然有妙神，即有微妙的識（意識）在思慮。
問：經中說：『持心如虛空』，那怎麼還會有妙神存在呢？
答：經中說『持心如虛空』，只是說保持心不生起妄念，所以說『如虛空』，並非就是空。經中說『如虛空』啊。經中說：『如果識執著於二法（對立的兩個方面），就會有喜悅；如果識執著于無二的實際法中，就沒有喜悅。』實際就是法性。空識就是妙神。所以知道實際中，含有妙神啊。《華嚴經·性起品》作了十種譬喻，闡明法身佛有心。大師說：雖然有妙神，但神性不生起，與如（如如不動）成為一體。譬如冰凌還是水，與水成為一體，水中也有冰凌的性質。
【English Translation】 English version 'Empty contemplation' (empty thinking) destroys all dharmas (all things and laws). Liberation (freedom from suffering) is not actually empty, but falsely imagines extreme emptiness. It is like seeing hailstones melt and mistakenly thinking that other real things will also melt away. You are also like this now, falsely arising extreme emptiness. Having seen the dharma of emptiness, even things that are not empty are said to be empty. Some dharmas are empty, and some dharmas are not empty. All afflictions are like those hailstones. All unwholesome things are destroyed, just like hailstones melting away. Like a true lapis lazuli treasure, it is said that the Tathagata (Buddha) is permanent. Like a true lapis lazuli treasure, it is said that is the Buddha's liberation. The color of emptiness is the Buddha, and non-color is the Two Vehicles (Śrāvakas and Pratyekabuddhas). The color of liberation is the Buddha, and non-color is the Two Vehicles. How can the extreme aspect of emptiness be said to be true liberation? Mañjuśrī (Mañjuśrī Bodhisattva) should think carefully and not imagine without discrimination. For example, an empty village with no one, the river is dry, and there is no water in the bottle. It is not that there are no utensils, but because the middle is empty, it is called empty. The true liberation of the Tathagata, non-empty is also like this. Leaving all faults, therefore it is said that liberation is empty. The Tathagata is not actually empty, away from all afflictions, as well as the skandhas (form, feeling, perception, volition, consciousness) of gods and humans. Therefore, it is said to be named empty. Alas, mosquitoes (small insects) fly, but do not know the meaning of true emptiness. Heretics (practitioners other than Buddhism) also cultivate emptiness, and the Nirgranthas (ancient Indian heretics) should remain silent. Therefore, heretics cling to annihilation emptiness, and the Two Vehicles realize partial emptiness, and neither can understand the principle of the true emptiness of the One Mind. Therefore, the 'Meaning of Non-Origination' says, the sutra says: 'Holding the mind like emptiness' is not annihilation emptiness. At that time, there is still a wonderful spirit, that is, there is a subtle consciousness thinking.
Question: The sutra says: 'Holding the mind like emptiness,' then how can there still be a wonderful spirit present?
Answer: The sutra says 'Holding the mind like emptiness' is only saying to keep the mind from arising false thoughts, so it is said 'like emptiness,' not that it is empty. The sutra says 'like emptiness' ah. The sutra says: 'If consciousness clings to two dharmas (opposing two aspects), there will be joy; if consciousness clings to the non-dual actual dharma, there will be no joy.' Actuality is dharma-nature. Empty consciousness is the wonderful spirit. So know that in actuality, there is a wonderful spirit contained. The 'Chapter on the Arising of Nature' in the Avataṃsaka Sūtra makes ten metaphors to clarify that the Dharmakāya Buddha has a mind. The master says: Although there is a wonderful spirit, the nature of the spirit does not arise, and it becomes one with Suchness (Tathata). For example, ice is still water, and it becomes one with water, and water also has the nature of ice.
若無凌性者。寒結凌則不現。如中亦有妙神。性同。如清凈則現。不凈不復可見。乃至如師主姓傅傅姓。身內覓不得。身外覓不得。中間覓不得。當知傅姓是空。而非是斷空之空。以傅姓中。含有諸男女。故言性空異於虛空。佛性是空。諸佛法身不空。大師引經曰。女身色相。無在無不在。夫無在無不在者。佛所說也。釋言。女身色相即如。故言無在。如性真常。體含眾相。故言無不在。含者。含有男女色聲等相。涅槃經明菩薩念法。善男子。唯此正法。無有時節。法眼所見。非肉眼見。不生不出。不住不滅。不始不終。無明無數。此正明如體也。非結非業。斷結斷業。而亦是業。非男斷男。而亦是男。非有斷有。而亦是有。非入斷入。而亦是入。乃至諸佛所游居處。常不變易。是名菩薩念法。如上空有二門。約廣其義用。遂說存泯開合。若破其情執。乃說。即離有無。設當見性證會之時。智解俱絕。如泯絕無寄觀云。謂此所觀真空。不可言即色不即色。亦不可言即空不即空。一切皆不可。不可亦不可。此語亦不受。迥絕無寄。非言所及。非解所到。是謂行境。何以故。生心動念。即乖法體。失正念故。乃至若不洞明前解。無以躡成此行。若不解此行法。絕於前解。無以成其正解。若守解不捨。無以入茲正行。是故行
由解成。行起解絕。古釋云。空若即色者。聖應同凡見妄色。凡應同聖見真空。又應無二諦。空若不即色者。見色外空。無由成於聖智。又應凡聖永別。聖不從凡得故。又色若即空者。凡迷見色。應同聖智見空。又亦失於二諦。色不即空者。凡夫見色應不迷。又所見色。長隔真空。應永不成聖。生心動念。即乖法體。失正念故者。真空理性。本自如然。但以迷之。動念執相故。雖推破。簡情顯解。今情忘智泯。但是本真。何存新生之解數。若有解數。即為動念。動念生心。故失正念。正念者。無念而知。若總無知。何成正念。又解為遣情。說因破執。若情消執喪。說解何存。真性瞭然。寂無存泯。所以若言。即與不即。皆落是非。瞥掛有無。即非正念。故云。才有是非。紛然失心。
問。凡涉有無。皆成邪念。若關能所。悉墮有知。如何是無念而知。
答。瑞草生嘉運。林華結早春。
宗鏡錄卷第八
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第九
慧日永明寺主智覺禪師延壽集
夫修行契悟。法乃塵沙。云何獨立一心為宗。而稱絕妙。
答。若不了心宗。皆成迷倒。觸途成壅。證入無門。如俗諦中。亦有
【現代漢語翻譯】 現代漢語譯本： 解是從理解而產生的。如果從修行開始理解而斷絕修行。古時的解釋說：如果空（Śūnyatā，空性）就是色（Rūpa，物質現象），那麼聖人應該和凡人一樣，見到虛妄的色；凡人應該和聖人一樣，見到真空。這樣就應該沒有二諦（Dve Satye，勝義諦和世俗諦）的差別了。如果空不是色，那麼就會在色之外尋求空，這樣就無法成就聖人的智慧，而且凡人和聖人就永遠隔絕了，因為聖人不是從凡人那裡得來的。另外，如果色就是空，那麼凡夫因為迷惑而見到的色，就應該和聖人的智慧一樣，見到空。這樣也會失去二諦的差別。如果色不是空，那麼凡夫見到的色就不應該迷惑，而且所見到的色，就永遠和真空隔絕，永遠無法成就聖人。 生起心念，就是違背了法的本體，失去了正念的緣故。真空的理性，本來就是如此。只是因為迷惑，生起念頭執著于現象的緣故。即使是推翻、簡化情感，顯現理解，現在情感消忘，智慧泯滅，也只是本來的真性，哪裡還有新生的理解呢？如果還有理解，那就是生起念頭。生起念頭，產生心，所以失去了正念。正念，就是無念而知。如果完全沒有知覺，又怎麼能成就正念呢？另外，理解是爲了遣除情感，說是爲了破除執著。如果情感消失，執著喪失，那麼說和理解又有什麼存在呢？真性明瞭，寂靜沒有存在和泯滅。所以如果說，是『即』還是『不即』，都會落入是非之中，稍微沾染有無，就不是正念。所以說，只要有了是非，就會紛亂而失去本心。 問：凡是涉及有無，都會成為邪念。如果涉及能所，都會墮入有知。什麼是無念而知？ 答：瑞草帶來吉祥的徵兆，林中的花朵結出早春的果實。 《宗鏡錄》卷第八 丙午年分司大藏都監開板 《大正藏》第48冊 No. 2016 《宗鏡錄》 《宗鏡錄》卷第九 慧日永明寺住持智覺禪師延壽 輯 修行和契悟，法就像塵沙一樣眾多。為什麼只確立一心作為宗旨，而稱之為絕妙呢？ 答：如果不瞭解心宗，就會變成迷惑顛倒，到處都是阻礙，證悟進入沒有門路。就像世俗諦中，也有……
【English Translation】 English version: It arises from understanding. If one starts with understanding and cuts off practice, the ancient explanation says: If emptiness (Śūnyatā) is identical to form (Rūpa), then sages should see deluded form like ordinary people, and ordinary people should see true emptiness like sages. Then there should be no difference between the two truths (Dve Satye, ultimate truth and conventional truth). If emptiness is not identical to form, then one would seek emptiness outside of form, and thus could not achieve the wisdom of a sage. Moreover, ordinary people and sages would be forever separated, because sages are not derived from ordinary people. Furthermore, if form is identical to emptiness, then the form seen by ordinary people due to delusion should be the same as the wisdom of sages seeing emptiness. This would also lose the distinction of the two truths. If form is not identical to emptiness, then ordinary people should not be deluded by the form they see, and the form they see would be forever separated from true emptiness, and could never become a sage. Generating thoughts and moving the mind is contrary to the essence of the Dharma, and one loses right mindfulness. The true nature of emptiness is inherently as it is. It is only because of delusion that one generates thoughts and clings to phenomena. Even if one refutes and simplifies emotions to reveal understanding, if emotions are forgotten and wisdom is extinguished, it is only the original true nature. Where is there any newly generated understanding? If there is understanding, it is generating thoughts. Generating thoughts produces the mind, so one loses right mindfulness. Right mindfulness is knowing without thought. If there is no knowing at all, how can one achieve right mindfulness? Furthermore, understanding is for dispelling emotions, and speaking is for breaking attachments. If emotions disappear and attachments are lost, then what remains of speaking and understanding? The true nature is clear, and there is stillness without existence or extinction. Therefore, if one says 'identical' or 'not identical,' one falls into right and wrong. A slight attachment to existence or non-existence is not right mindfulness. Therefore, it is said that as soon as there is right and wrong, the mind is confused and lost. Question: If anything involves existence or non-existence, it becomes a wrong thought. If it involves the able and the object, it falls into knowing. What is knowing without thought? Answer: Auspicious grass brings good fortune, and forest flowers bear the fruits of early spring. Zong Jing Lu, Volume 8 Engraved in the year Bingwu by the Fensi Great Treasury Ducal Office Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu Zong Jing Lu, Volume 9 Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yongming Temple In cultivation and enlightenment, the Dharma is as numerous as dust and sand. Why establish only one mind as the principle and call it the most wonderful? Answer: If one does not understand the mind principle, one will become deluded and inverted, encountering obstacles everywhere, and there will be no way to enter enlightenment. Just like in conventional truth, there is also...
秘密之法。若不得要訣。學亦無成。或得其門。所作皆辦。今教乘稱秘密之法。禪宗標不傳之文。則向何路而進修。從何門而趣入。若不得唯心之訣。正信無由得成。才得斯宗。千門自辟。道不待求而頓現。行弗假修而自圓。如地遇陽春。萌芽沸發。故云。若無觀慧。事亦不成。又此心能成一切。能壞一切。成則頓成天真之佛。所以真覺大師歌云。是以禪門了卻心。頓入無生慈忍力。以此無生一門。一成一切成。乃至三身四智。八解六通。無漏無為。普賢萬行。悉于無生。一時圓滿。故云。初聞阿字門。即解一切義。所謂一切法不生。壞則漸壞有為無為功德之門。所以歌云。損法財。滅功德。莫不由乎心意識。故知。此心。無幽。不燭。有法皆知。察密防微。窮今洞古。故謂之靈臺。故司馬彪云。心為神靈之臺。莊子云。萬惡不可內于靈臺。
凈名疏問云。玄義處處多明觀心。已恐不可。入文復爾。將不壞亂經教耶。
答。說經本為入道。若懷道。之賢。觸處觀行。豈有尋求涅槃聖典。而不觀行者乎。但巧說得宜。非止不損文義。兼得觀慧分明。分別法門。非觀何逮。豈有壞亂之咎乎。夫有所說。意在言前。祖佛本意。皆為明心達道。假以文義。直指心原。豈可執詮迷旨。背心求道耶。所以正法念處經偈
【現代漢語翻譯】 現代漢語譯本：秘密之法，如果不能掌握其中的要訣，即使學習也不會有成就。如果能夠找到正確的門徑，那麼所做的事情都能辦成。現在教乘中稱之為秘密之法，禪宗標榜不傳之文，那麼應該從哪條路前進修習，從哪個門徑進入呢？如果不能掌握唯心的要訣，那麼真正的信仰就無法建立。一旦掌握了這個宗旨，千門萬戶自然打開。道不用刻意追求就會立刻顯現，修行不用勉強進行就能自然圓滿，就像大地遇到溫暖的春天，萌芽蓬勃生長。所以說，如果沒有觀照的智慧，任何事情都無法成功。而且，這顆心能夠成就一切，也能夠破壞一切。成就時，就能立刻成就天真自然的佛。所以真覺大師在歌中唱道：『因此禪門了卻心，頓入無生慈忍力。』憑藉這無生一門，一旦成就，一切都成就，乃至三身（Dharmakāya, Sambhogakāya, Nirmāṇakāya，法身、報身、應身），四智（大圓鏡智、平等性智、妙觀察智、成所作智），八解脫，六神通，無漏無為，普賢菩薩的萬種修行，都能在無生中一時圓滿。所以說：『初聞阿字門，即解一切義。』所謂一切法不生。破壞時，就會逐漸破壞有為和無為的功德之門。所以歌中唱道：『損法財，滅功德，莫不由乎心意識。』由此可知，這顆心，沒有幽暗之處不能照亮，任何事物都知道。能夠洞察細微之處，防範于未然，窮究現在，洞悉過去。所以稱之為靈臺。所以司馬彪說：『心為神靈之臺。』莊子說：『萬惡不可內于靈臺。』 凈名疏中有人問：『玄義處處都在說明觀心，已經擔心這樣是否可以，進入經文后又是這樣，難道不會破壞經教嗎？』 回答說：『說經的根本目的是爲了進入佛道。如果是有志於求道的人，在任何地方都能進行觀照修行。難道會有尋求涅槃聖典，而不進行觀照修行的人嗎？只要巧妙地說，運用得當，不僅不會損害經文的意義，還能使觀照的智慧更加分明，分別各種法門。不通過觀照，怎麼能夠達到呢？怎麼會有破壞經教的過失呢？凡有所說，意在言前。祖師和佛的本意，都是爲了闡明心性，通達佛道。借用文字和義理，直接指向心的本源。怎麼可以執著于文字的解釋，迷惑于經文的表面意義，背離心性去尋求佛道呢？』所以《正法念處經》的偈頌說：
【English Translation】 English version: The secret Dharma, if one cannot grasp the essential key, learning will be fruitless. If one can find the right path, everything one does will be accomplished. Now, the teachings of the vehicle are called the secret Dharma, and the Zen school proclaims the teachings that are not transmitted in writing. Then, from which path should one advance in practice, and from which gate should one enter? If one cannot grasp the key of 'only mind', then true faith cannot be established. Once one grasps this principle, thousands of doors will naturally open. The Dao appears instantly without seeking, and practice becomes complete without forced cultivation, like the earth encountering warm spring, with sprouts bursting forth. Therefore, it is said, 'Without contemplative wisdom, nothing can be accomplished.' Moreover, this mind can accomplish everything and can also destroy everything. When accomplished, it can instantly become the Buddha of natural innocence. Therefore, Great Master Zhenjue sings in his song: 'Therefore, the Zen gate understands the mind, instantly entering the power of non-birth, compassion, and forbearance.' Relying on this one gate of non-birth, once accomplished, everything is accomplished, even the three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya), the four wisdoms (Great Perfect Mirror Wisdom, Equality Wisdom, Discriminating Wisdom, Accomplishing Wisdom), the eight liberations, the six supernormal powers, the unconditioned and non-action, and the ten thousand practices of Samantabhadra Bodhisattva, all are completely fulfilled in non-birth at once. Therefore, it is said, 'Upon first hearing the gate of the 'A' syllable, one immediately understands all meanings.' That is, all dharmas are unborn. When destroyed, it will gradually destroy the gates of meritorious virtues of conditioned and unconditioned. Therefore, the song sings: 'Damaging Dharma wealth, extinguishing meritorious virtues, all are due to the mind, consciousness, and awareness.' From this, it is known that this mind, there is no darkness it cannot illuminate, and it knows everything. It can discern subtle details, prevent problems before they arise, exhaust the present, and understand the past. Therefore, it is called the 'Spirit Platform'. Therefore, Sima Biao said, 'The mind is the platform of the spirit.' Zhuangzi said, 'Ten thousand evils cannot be contained within the Spirit Platform.' Someone in the Jingming Commentary asked: 'The profound meaning explains the contemplation of the mind everywhere, and I am already worried about whether this is acceptable. It is the same when entering the text. Will this not corrupt the scriptures and teachings?' The answer is: 'The fundamental purpose of explaining the scriptures is to enter the path. If one is determined to seek the path, one can practice contemplation everywhere. Would there be anyone who seeks the sacred texts of Nirvana without practicing contemplation? As long as one speaks skillfully and uses it appropriately, it will not only not harm the meaning of the scriptures, but also make the wisdom of contemplation clearer and distinguish various Dharma gates. Without contemplation, how can one attain it? How can there be the fault of corrupting the scriptures and teachings?' Whatever is said, the intention is before the words. The original intention of the patriarchs and Buddhas is to clarify the mind and attain the Dao. They use words and meanings to directly point to the origin of the mind. How can one cling to the interpretation of the words, be confused by the superficial meaning of the scriptures, and seek the Dao by turning away from the mind?' Therefore, the verse in the Saddharma-smṛtyupasthāna Sūtra says:
云。天龍阿修羅。地獄鬼羅剎。心常為導主。如王行三界。心將詣天上。復行於人中。心將至惡道。心輪轉世間。寶雨經云。云何菩薩得奢摩他毗缽舍那善巧。謂此菩薩心善巧。已。觀察諸法如幻如夢。思惟諸法。此是善法。此非善法。此出離法。此不出離法。謂諸菩薩觀一切法。皆依於心。心為自性。心為上首。能攝受心。善調伏心。善了知心。故能攝此一切諸法。既善調伏。又善了知。由此因緣。便能修習奢摩他法。如是繫心。如是止心。及安住心。勤修如是奢摩他故。便能安住心一境性。弘道廣顯定意經云。彼德本者。了識心本。以此心行。慈及眾生。識了知彼。空無我人。其心德本。助勸于道。故知心為德本。即是總相。心佛眾生。三之別相。心是總相者。法界染凈。萬類萬法。不出一心。是心即攝一切世間出世間法。故名總相。余染凈二緣。各屬二類。然總相說。十法界中。六道為染。四聖為凈。則十法界中染凈二緣。凡聖兩道。俱不出一心矣。故經云。心能導世間。即自在義。心能遍攝受。即隨行義。如是一心法。皆自在隨行。金剛三昧論云。出世之因者。入實相觀。出世之果者。一味解脫。故知初則信心而入道。后則證心而得果。始終不出宗鏡矣。又楞伽經偈云。唯心無所有。諸行及佛地。去來現在佛
【現代漢語翻譯】 現代漢語譯本：云，天龍（天神和龍）、阿修羅（一種好戰的神）、地獄、鬼、羅剎（惡鬼），心常為引導之主，如同國王統治三界。心引導前往天上，又引導於人間，心引導至惡道，心輪轉於世間。《寶雨經》說：『菩薩如何獲得奢摩他（止觀）和毗缽舍那（內觀）的善巧？』 意思是說，這位菩薩的心很善巧，已經觀察諸法如幻如夢，思惟諸法，『這是善法，這不是善法，這是出離之法，這不是出離之法。』 意思是說，諸位菩薩觀察一切法，都依於心，心為自性，心為上首，能夠攝受心，善於調伏心，善於了知心，所以能夠攝受這一切諸法。既善於調伏，又善於了知，由此因緣，便能修習奢摩他法，這樣繫心，這樣止心，以及安住心，勤修這樣的奢摩他，便能安住於心一境性。《弘道廣顯定意經》說：『那些有德行的人，瞭解認識心的根本，用這顆心來慈愛眾生，認識瞭解空無我人，他們的心德根本，幫助勸導于道。』 所以知道心是德行的根本，這就是總相。心、佛、眾生，是三者的別相。心是總相，意思是說，法界的染凈，萬類萬法，都不出一心，這顆心就攝受一切世間出世間法，所以名叫總相。其餘染凈二緣，各自屬於二類。然而總相來說，十法界中，六道為染，四聖為凈，那麼十法界中的染凈二緣，凡聖兩道，都不出一心了。所以經上說：『心能引導世間』，就是自在的意義。『心能普遍攝受』，就是隨行的意義。像這樣一心法，都是自在隨行。《金剛三昧論》說：『出世的原因，是進入實相觀。出世的結果，是一味解脫。』 所以知道最初是信心而入道，後來是證心而得果，始終不出宗鏡了。又《楞伽經》偈語說：『唯有心是空無所有的，諸行以及佛地，過去未來現在佛。』 云。天龍阿修羅。地獄鬼羅剎。心常為導主。如王行三界。心將詣天上。復行於人中。心將至惡道。心輪轉世間。寶雨經云。云何菩薩得奢摩他毗缽舍那善巧。謂此菩薩心善巧。已。觀察諸法如幻如夢。思惟諸法。此是善法。此非善法。此出離法。此不出離法。謂諸菩薩觀一切法。皆依於心。心為自性。心為上首。能攝受心。善調伏心。善了知心。故能攝此一切諸法。既善調伏。又善了知。由此因緣。便能修習奢摩他法。如是繫心。如是止心。及安住心。勤修如是奢摩他故。便能安住心一境性。弘道廣顯定意經云。彼德本者。了識心本。以此心行。慈及眾生。識了知彼。空無我人。其心德本。助勸于道。故知心為德本。即是總相。心佛眾生。三之別相。心是總相者。法界染凈。萬類萬法。不出一心。是心即攝一切世間出世間法。故名總相。余染凈二緣。各屬二類。然總相說。十法界中。六道為染。四聖為凈。則十法界中染凈二緣。凡聖兩道。俱不出一心矣。故經云。心能導世間。即自在義。心能遍攝受。即隨行義。如是一心法。皆自在隨行。金剛三昧論云。出世之因者。入實相觀。出世之果者。一味解脫。故知初則信心而入道。后則證心而得果。始終不出宗鏡矣。又楞伽經偈云。唯心無所有。諸行及佛地。去來現在佛
【English Translation】 English version: Clouds, Devas (gods) and Nagas (dragons), Asuras (warlike deities), hells, ghosts, Rakshasas (demons), the mind is always the guiding master, like a king ruling the three realms. The mind leads to the heavens, and also leads in the human realm. The mind leads to evil paths, the mind revolves in the world. The Ratnamegha Sutra says: 'How does a Bodhisattva skillfully attain Shamatha (tranquility) and Vipassanā (insight)?' It means that this Bodhisattva's mind is skillful, having already observed all dharmas as illusions and dreams, contemplating dharmas, 'This is wholesome dharma, this is unwholesome dharma, this is the dharma of liberation, this is not the dharma of liberation.' It means that all Bodhisattvas observe all dharmas, relying on the mind, the mind being their self-nature, the mind being the foremost, able to gather the mind, skillfully tame the mind, skillfully understand the mind, therefore able to gather all these dharmas. Having skillfully tamed and skillfully understood, due to this cause, they can cultivate the Shamatha dharma, thus focusing the mind, thus stopping the mind, and abiding the mind, diligently cultivating such Shamatha, they can abide in the one-pointedness of the mind. The Hongdao Guangxian Dingyi Sutra says: 'Those who have virtue, understand the root of the mind, using this mind to have compassion for sentient beings, recognizing and understanding emptiness, no-self, and no person, their mind's root of virtue, helps and encourages the path.' Therefore, knowing that the mind is the root of virtue, this is the general characteristic. Mind, Buddha, and sentient beings are the separate characteristics of the three. The mind is the general characteristic, meaning that the defilement and purity of the Dharma Realm, all kinds of phenomena, do not go beyond the one mind, this mind gathers all worldly and supramundane dharmas, therefore it is called the general characteristic. The remaining two conditions of defilement and purity each belong to two categories. However, generally speaking, in the Ten Dharma Realms, the six paths are defiled, and the four noble ones are pure, then the two conditions of defilement and purity in the Ten Dharma Realms, the paths of ordinary beings and sages, do not go beyond the one mind. Therefore, the sutra says: 'The mind can guide the world,' which is the meaning of freedom. 'The mind can universally gather,' which is the meaning of following. Like this one mind dharma, all are free and following. The Vajra Samadhi Sutra says: 'The cause of transcending the world is entering the contemplation of reality. The result of transcending the world is the one taste of liberation.' Therefore, knowing that initially it is faith that enters the path, and later it is the realization of the mind that attains the result, from beginning to end it does not go beyond the Zongjing. Furthermore, the Lankavatara Sutra verse says: 'Only the mind is empty and without anything, all actions and the Buddha-ground, Buddhas of the past, future, and present.' Clouds, Devas and Nagas, Asuras, hells, ghosts, Rakshasas, the mind is always the guiding master, like a king ruling the three realms. The mind leads to the heavens, and also leads in the human realm. The mind leads to evil paths, the mind revolves in the world. The Ratnamegha Sutra says: 'How does a Bodhisattva skillfully attain Shamatha and Vipassanā?' It means that this Bodhisattva's mind is skillful, having already observed all dharmas as illusions and dreams, contemplating dharmas, 'This is wholesome dharma, this is unwholesome dharma, this is the dharma of liberation, this is not the dharma of liberation.' It means that all Bodhisattvas observe all dharmas, relying on the mind, the mind being their self-nature, the mind being the foremost, able to gather the mind, skillfully tame the mind, skillfully understand the mind, therefore able to gather all these dharmas. Having skillfully tamed and skillfully understood, due to this cause, they can cultivate the Shamatha dharma, thus focusing the mind, thus stopping the mind, and abiding the mind, diligently cultivating such Shamatha, they can abide in the one-pointedness of the mind. The Hongdao Guangxian Dingyi Sutra says: 'Those who have virtue, understand the root of the mind, using this mind to have compassion for sentient beings, recognizing and understanding emptiness, no-self, and no person, their mind's root of virtue, helps and encourages the path.' Therefore, knowing that the mind is the root of virtue, this is the general characteristic. Mind, Buddha, and sentient beings are the separate characteristics of the three. The mind is the general characteristic, meaning that the defilement and purity of the Dharma Realm, all kinds of phenomena, do not go beyond the one mind, this mind gathers all worldly and supramundane dharmas, therefore it is called the general characteristic. The remaining two conditions of defilement and purity each belong to two categories. However, generally speaking, in the Ten Dharma Realms, the six paths are defiled, and the four noble ones are pure, then the two conditions of defilement and purity in the Ten Dharma Realms, the paths of ordinary beings and sages, do not go beyond the one mind. Therefore, the sutra says: 'The mind can guide the world,' which is the meaning of freedom. 'The mind can universally gather,' which is the meaning of following. Like this one mind dharma, all are free and following. The Vajra Samadhi Sutra says: 'The cause of transcending the world is entering the contemplation of reality. The result of transcending the world is the one taste of liberation.' Therefore, knowing that initially it is faith that enters the path, and later it is the realization of the mind that attains the result, from beginning to end it does not go beyond the Zongjing. Furthermore, the Lankavatara Sutra verse says: 'Only the mind is empty and without anything, all actions and the Buddha-ground, Buddhas of the past, future, and present.'
。三世說如是。賢劫定意經云。等視一切諸法。根原。皆如是。諦本無所有。是曰一心。華嚴經夜摩天宮偈贊品云。譬如工畫師。分佈諸彩色。虛妄取異色。大種無差別。大種中無色。色中無大種。亦不離大種。而有色可得。心中無彩畫。彩畫中無心。然不離於心。有彩畫可得。彼心恒不住。無量難思議。示現一切色。各各不相知。譬如工畫師。不能知自心。而由心故畫。諸法性如是。心如工畫師。能畫諸世間。五蘊悉從生。無法而不造。如心佛亦爾。如佛眾生然。應知佛與心。體性皆無盡。若人知心行。普造諸世間。是人則見佛。了佛真實性。心不住于身。身亦不住心。而能作佛事。自在未曾有。若人慾了知。三世一切佛。應觀法界性。一切唯心造。疏釋云。此頌顯于具分唯識。此不相知義。謂非唯所畫之法。自不相知。喻所變之境。無有體性。能畫之心。唸唸生滅。自不相知。故亦不能知于所畫。雙喻心境皆無自性。各不相知。故言不能知自心。而由心故畫。又雖不知畫心。而由心能畫。喻眾生雖迷心現量。而心變于境。又由不能知所畫。但畫于自心。故能成所畫。喻眾生由迷境唯心。方能現妄境。又喻正由無性。方成萬境。故云諸法性如是。應觀法界性者。即真如理觀。一切唯心造者。即唯識事觀。以理觀唯識
【現代漢語翻譯】 現代漢語譯本： 三世諸佛皆如此宣說。《賢劫定意經》中說：『平等看待一切諸法，其根源皆是如此。真諦原本一無所有，這就是一心。』《華嚴經·夜摩天宮偈贊品》中說：『譬如工巧的畫師，分佈各種彩色，虛妄地取用不同的顏色，但地、水、火、風四大種並無差別。四大種中沒有，中也沒有四大種，但也不能離開四大種，才能有顏色顯現。心中沒有彩畫，彩畫中也沒有心，但不能離開心，才能有彩畫顯現。這心恒常不住，無量難以思議，示現一切色相，各各互不相知。譬如工巧的畫師，不能知曉自己的心，但由於心的作用而作畫，諸法的自性也是如此。心就像工巧的畫師，能夠描繪諸世間，五蘊都從此產生，沒有哪一樣不是心所造。如心如此，佛也是如此，如佛如此，眾生也是如此。應當知道佛與心，其體性都是無盡的。如果有人知道心的執行，普遍地創造諸世間，這個人就能見到佛，瞭解佛的真實自性。心不住在身體中，身體也不住在心中，但能做佛事，自在而前所未有。如果有人想要了解過去、現在、未來三世一切諸佛，應當觀察法界的自性，一切都是唯心所造。』疏釋說：『這首偈頌顯示了具分的唯識。這裡所說的『不相知』，是指不僅所畫的法，自己不能相知，比喻所變的境界，沒有自體自性。能畫的心，唸唸生滅，自己不能相知，所以也不能知曉所畫之物。雙重比喻心和境都沒有自性，各自不能相知，所以說『不能知自心，而由心故畫』。又雖然不知畫心，但由於心能作畫，比喻眾生雖然迷惑於心的現量，而心卻變現出境界。又由於不能知曉所畫之物，只是在畫自己的心，所以能成就所畫之物，比喻眾生由於迷惑于境界唯心，才能顯現虛妄的境界。又比喻正因為沒有自性，才能成就萬境，所以說『諸法性如是』。『應觀法界性』，就是真如理觀；『一切唯心造』，就是唯識事觀。以理觀唯識。』 *
【English Translation】 English version: Thus have the Buddhas of the three times declared. The Samadhinirharartha-samadhi-sutra (賢劫定意經) says: 'Regard all dharmas (諸法) equally; their origin is thus. The true essence is originally without anything; this is called the One Mind.' The Gatha (偈) in praise from the Yama Heaven Palace (夜摩天宮) chapter of the Avatamsaka Sutra (華嚴經) says: 'It is like a skillful painter who distributes various colors and falsely takes different colors, but the four great elements (大種 - earth, water, fire, wind) are without difference. Within the four great elements there is no , and within * there are no four great elements, but one cannot depart from the four great elements in order to have color appear. Within the mind there is no painting, and within the painting there is no mind, but one cannot depart from the mind in order to have painting appear. This mind is constantly un abiding, immeasurable and difficult to conceive, manifesting all forms, each not knowing the other. It is like a skillful painter who cannot know his own mind, but because of the mind, he paints; the nature of all dharmas is thus. The mind is like a skillful painter who can paint all the worlds; the five skandhas (五蘊) all arise from it; there is nothing that it does not create. As the mind is, so is the Buddha; as the Buddha is, so are sentient beings. One should know that the Buddha and the mind, their essence is all inexhaustible. If a person knows the workings of the mind and universally creates all the worlds, then this person will see the Buddha and understand the Buddha's true nature. The mind does not abide in the body, and the body does not abide in the mind, but it can do the work of the Buddha, freely and unprecedentedly. If a person wants to understand all the Buddhas of the three times, he should observe the nature of the Dharmadhatu (法界); everything is created by the mind alone.' The commentary says: 'This verse reveals the complete Vijnanavada (唯識). The meaning of 'not knowing each other' here refers not only to the painted dharmas themselves not being able to know each other, but it is also a metaphor for the transformed realm, which has no self-nature. The mind that paints arises and ceases in every moment, and it cannot know itself, so it also cannot know what is painted. This is a double metaphor for the mind and the realm both having no self-nature and each not knowing the other, so it says, 'cannot know one's own mind, but because of the mind, one paints.' Furthermore, although one does not know the painting mind, the mind can paint because of the mind, which is a metaphor for sentient beings being deluded by the present measure of the mind, while the mind transforms into realms. Also, because one cannot know what is painted, but only paints one's own mind, one can accomplish what is painted, which is a metaphor for sentient beings being deluded by the realm being only mind, so they can manifest false realms. It is also a metaphor that precisely because there is no self-nature, the myriad realms can be accomplished, so it says, 'the nature of all dharmas is thus.' 'One should observe the nature of the Dharmadhatu' is the Tathata (真如) principle contemplation; 'everything is created by the mind alone' is the Vijnana (唯識) phenomena contemplation. Use principle to contemplate Vijnana*.' *
之性。諸佛證此為成佛之體。以事觀唯識之相。眾生達此為出離之門。如華嚴演義云。良以一文之妙。攝義無遺。一偈之功。能破地獄。故普賢菩薩告善財言。我此法海中。無有一文。無有一句。非是舍施轉輪王位而求得者。非是舍施一切所有而求得者。釋曰。以一是一切之一故。稱性之一故。纂靈記云。有京兆人。性王。失其名。本無戒行。曾不修善。因患致死。被二人引至地獄。地獄門前見一僧。云是地藏菩薩。乃教誦偈云。若人慾了知。三世一切佛。應觀法界性。一切唯心造。菩薩授經已。謂之曰。誦得此偈。能破地獄苦。其人誦已。遂入見王。王問。此人。有何功德。答云。唯受持一四句偈。具如上說。王遂放免。當誦此偈時。聲所至處。受苦之人。皆得解脫。后三日方穌。憶持此偈。向諸道俗說之。參驗偈文。方知是華嚴經夜摩天宮。無量菩薩雲集所說。即覺林菩薩偈。意明地獄心造。了心造佛地獄自空耳。故知若觀此心。言下離苦。不唯破地獄界。乃至十法界一時。破。以入真空一際法故。則平等真法界。無佛無眾生。此非妙術神通。假於他勢。以法如是故。可驗自心。不可思議神妙之力。高而無上。淵而不深。延而不長。促而非短。廣而無相。顯而無蹤。有而不常。無而不滅。照體獨立。稱性普周。妙
【現代漢語翻譯】 現代漢語譯本： 之性（本性）。諸佛證悟此性，作為成就佛陀之本體。以事相觀察唯識之相，眾生通達此性，作為出離輪迴之門。如《華嚴經演義》所說：『實在是因為一文的精妙，攝盡了所有義理，一偈的功德，能夠破除地獄之苦。』所以普賢菩薩告訴善財童子說：『我這法海之中，沒有一文，沒有一句，不是捨棄佈施轉輪王位而求得的，不是捨棄佈施一切所有而求得的。』解釋說：因為一是包含一切的一，所以是稱合本性的一。 《纂靈記》記載：有京兆人，姓王，忘記了他的名字，本來沒有戒行，從來不修善事。因為生病導致死亡，被兩個人帶到地獄。在地獄門前見到一個僧人，說是地藏菩薩，就教他誦唸偈子說：『若人慾了知，三世一切佛，應觀法界性，一切唯心造。』菩薩傳授經文后，對他說：『誦唸此偈，能夠破除地獄之苦。』那人誦唸后，就進去見閻王。閻王問：『這個人，有什麼功德？』回答說：『唯獨受持一個四句偈，就像上面所說的。』閻王就釋放了他。當誦唸此偈時，聲音所到達的地方，受苦的人，都得到解脫。後來三天後才甦醒，記住此偈，向各位道士和俗人說這件事。參照驗證偈文，才知道是《華嚴經》夜摩天宮，無量菩薩雲集所說的，就是覺林菩薩偈。意思是說明地獄是心所造的，了悟心造，佛地獄自然空寂罷了。 所以知道如果觀察此心，當下就能脫離痛苦，不只是破除地獄界，乃至十法界一時破除，因為進入真空一際法。那麼平等真法界，沒有佛也沒有眾生。這並非是奇妙的法術神通，藉助於其他外力，因為法本來就是這樣，可以驗證自心。不可思議的神妙之力，高而無上，深而無底，延續而不長，短促而非短，廣大而無相，顯明而無軌跡，有而不常住，無而不滅絕，照體獨立，稱合本性而普遍周遍，奇妙。
【English Translation】 English version: Its nature. All Buddhas realize this nature as the essence of becoming a Buddha. Observing the characteristics of consciousness-only from the perspective of phenomena, sentient beings understand this nature as the gateway to liberation. As the 'Commentary on the Avatamsaka Sutra' says: 'Indeed, the subtlety of a single phrase encompasses all meanings, and the merit of a single verse can destroy the suffering of hell.' Therefore, Bodhisattva Samantabhadra told Sudhana: 'In this ocean of Dharma, there is not a single phrase or sentence that was not obtained by giving up the position of a Chakravartin king, or by giving up all possessions.' The explanation is: because one is one of all, it is one that accords with the nature. The 'Zuan Ling Ji' records: There was a person from Jingzhao, surnamed Wang, whose name was forgotten, who originally had no precepts and never cultivated good deeds. Due to illness, he died and was taken to hell by two people. At the gate of hell, he saw a monk, who said he was Bodhisattva Ksitigarbha, and taught him to recite a verse: 'If one wishes to understand, all Buddhas of the three worlds, one should contemplate the nature of the Dharma realm, everything is created by the mind.' After the Bodhisattva transmitted the scripture, he said to him: 'Reciting this verse can destroy the suffering of hell.' After that person recited it, he went in to see King Yama. King Yama asked: 'What merit does this person have?' The reply was: 'He only upholds a four-line verse, as described above.' King Yama then released him. When this verse was recited, wherever the sound reached, those who were suffering were all liberated. Later, he woke up after three days, remembered this verse, and told this matter to various Daoists and laypeople. By comparing and verifying the verse, it was known that it was the verse of Bodhisattva Jue Lin spoken in the Yama Heaven Palace of the Avatamsaka Sutra, where countless Bodhisattvas gathered. The meaning is to explain that hell is created by the mind, and understanding that the mind creates, the Buddha-hell naturally becomes empty. Therefore, knowing that if one observes this mind, one can immediately escape suffering, not only destroying the hell realm, but even destroying the ten Dharma realms at once, because one enters the realm of true emptiness and oneness. Then, in the equal and true Dharma realm, there is neither Buddha nor sentient beings. This is not a miraculous magic or supernatural power, relying on external forces, because the Dharma is inherently like this, and one can verify one's own mind. The inconceivable and miraculous power is high and unsurpassed, deep and bottomless, extended but not long, short but not brief, vast and without form, manifest and without trace, existing but not permanent, non-existent but not extinguished, illuminating and independent, according with the nature and universally pervasive, wondrous.
萬物。故稱之為神。孕一切。故名之為母。統御該攝。通變無窮。任照忘疲。若明鏡之寫像。應緣無作。猶虛谷之傳聲。居方而方相分明。處圓而圓文顯現。在悟而悟成諸佛。墮迷而迷作眾生。跡任千途。本地不動。臺教云。心如幻化。但有名字。名之為心。適言其有。不見色質。適言其無。復起慮想。不可以有無思度故。名心為妙。非是待粗成妙。以絕待為妙。故傅大士稱為妙神。亦云妙識。妙神即是法身。佛。若無妙神。誰受寂滅樂。寶藏論云。其為也形。其寂也冥。本凈非瑩。法爾天成。光超日月。德越太清。萬物無作。一切無名。轉變天地。自在縱橫。恒沙而用。混沌而成。誰聞不喜。誰聞不驚。如何以無價之寶。隱於陰入之坑。是以體之即妙即神。顯無價之寶。迷之成粗成昧。墮陰入之坑。遍覽圓詮。釋之莫盡。仰唯諸聖。贊之靡窮。可謂入道玄關。成佛妙訣。乃至凡聖因果。行位進修。不離此心而得成辦。契同心性。何德不收。以一切法。隨所依住。皆於一心。頓圓滿故。如斯之事。豈非絕待之妙耶。如法華玄義云。絕待明妙者。為四。一隨情三段法起。若入真諦。待對即絕。故身子云。吾聞解脫之中。無有言說。此三藏經中。絕待意也。二若隨理三假。一切世間皆如幻化。即事而真。無有一事而非真者
【現代漢語翻譯】 現代漢語譯本 萬物由此而生，所以稱它為『神』（shén，指一種超越性的存在）。它孕育一切，所以稱它為『母』（mǔ，指本源）。它統御和包含一切，變化無窮。它任由事物顯現，卻不感到疲憊，就像明鏡映照物體一樣，隨緣應現而沒有造作。又像空谷迴響聲音一樣。它在方正之物中，方正的形狀就分明；它在圓形之物中，圓形的紋路就顯現。在覺悟中，覺悟成就諸佛；在迷惑中，迷惑造就眾生。它的軌跡遍佈千萬條道路，但它的本體卻從未移動。 臺教（Tái jiào，天臺宗的教義）說：『心如幻化，但有名字。』稱之為『心』（xīn，指意識），是勉強說它存在，卻看不見它的色質；勉強說它不存在，卻又生起思慮和想像。不能用存在或不存在來思量它，所以稱心為『妙』（miào，指不可思議）。這不是等待粗糙變成美妙，而是以超越對待為美妙。所以傅大士（Fù Dàshì，南北朝時期的佛教居士）稱它為『妙神』（miào shén，指不可思議的精神），也稱為『妙識』（miào shí，指不可思議的認知）。妙神就是法身佛（fǎshēn fó，佛的真身）。如果沒有妙神，誰來享受寂滅之樂呢？ 《寶藏論》（Bǎozàng Lùn，佛教論書）說：『它的作用是顯現形體，它的寂靜是隱藏光明。它本來就是清凈的，不是通過磨礪才變得光亮。它是自然而然形成的，光明超越日月，功德超過太清（tàiqīng，指天空）。萬物沒有造作，一切沒有名稱。它轉變天地，自在縱橫。即使像恒河沙粒一樣多的用途，也是由混沌而形成。誰聽了不會歡喜？誰聽了不會驚訝？』為什麼要把這無價之寶，隱藏在陰暗的深坑裡呢？ 因此，體悟它就是美妙就是神，顯現出無價之寶；迷惑它就變成粗糙變成愚昧，墮入陰暗的深坑。遍覽圓滿的詮釋，也無法完全解釋它；仰仗諸位聖賢，也無法讚美窮盡它。可以說是進入佛道的玄妙關口，成就佛果的美妙秘訣。乃至凡夫和聖人的因果，修行過程中的行位和進步，都不能離開這個心而得以成就。與心性相契合，什麼功德不能收攝呢？因為一切法，隨著所依止的地方，都在一心之中，頓然圓滿。這樣的事情，難道不是超越對待的美妙嗎？ 如《法華玄義》（Fǎhuá Xuányì，天臺宗解釋《法華經》的著作）所說：『超越對待而顯明美妙，有四種情況：一是隨著情識，三段法（sānduàn fǎ，指三藏教義）生起。如果進入真諦（zhēndì，指佛教的真理），對待就斷絕了。所以舍利弗（Shèlìfú，釋迦牟尼佛的十大弟子之一）說：『我聽說在解脫之中，沒有言語。』這是三藏經中的超越對待的含義。二是如果隨著理，三假（sānjiǎ，指三種假設）——一切世間都如幻化，即事而真，沒有一件事不是真實的。
【English Translation】 English version All things arise from it, therefore it is called 'God' (shén, referring to a transcendent existence). It conceives everything, therefore it is called 'Mother' (mǔ, referring to the origin). It governs and encompasses everything, with infinite transformations. It allows things to appear without feeling weary, like a clear mirror reflecting objects, responding to conditions without contrivance. It is also like an echo in an empty valley. In square objects, the square shape is distinct; in round objects, the round pattern is evident. In enlightenment, enlightenment achieves all Buddhas; in delusion, delusion creates sentient beings. Its traces are all over thousands of paths, but its essence never moves. The Tiantai teaching (Tái jiào, the doctrine of the Tiantai school) says: 'The mind is like an illusion, but it has a name.' Calling it 'mind' (xīn, referring to consciousness) is a forced way of saying it exists, but its form and substance cannot be seen; forcing to say it does not exist, thoughts and imaginations arise again. It cannot be measured by existence or non-existence, so the mind is called 'wonderful' (miào, referring to the inconceivable). This is not waiting for the crude to become wonderful, but taking transcendence as wonderful. Therefore, Layman Fu (Fù Dàshì, a Buddhist layman during the Northern and Southern Dynasties) called it 'Wonderful Spirit' (miào shén, referring to the inconceivable spirit), also called 'Wonderful Knowledge' (miào shí, referring to the inconceivable cognition). Wonderful Spirit is the Dharmakaya Buddha (fǎshēn fó, the true body of the Buddha). If there is no Wonderful Spirit, who will enjoy the bliss of Nirvana? The Treasure Trove Treatise (Bǎozàng Lùn, a Buddhist treatise) says: 'Its function is to manifest form, its stillness is to hide light. It is originally pure, not brightened by polishing. It is formed naturally, its light surpasses the sun and moon, its virtue exceeds the Great Purity (tàiqīng, referring to the sky). All things are without contrivance, everything is without name. It transforms heaven and earth, freely and horizontally. Even with as many uses as the sands of the Ganges, it is formed from chaos.' Who would not be happy to hear it? Who would not be surprised to hear it? Why hide this priceless treasure in a dark pit? Therefore, to realize it is to realize the wonderful and the divine, revealing a priceless treasure; to be deluded by it is to become crude and ignorant, falling into a dark pit. Pervading the complete interpretation, it cannot be fully explained; relying on all the sages, it cannot be praised exhaustively. It can be said to be the mysterious gateway to entering the Buddhist path, the wonderful secret to achieving Buddhahood. Even the cause and effect of ordinary people and saints, the ranks and progress in practice, cannot be achieved without this mind. Being in harmony with the nature of the mind, what merit cannot be collected? Because all dharmas, according to where they reside, are all in one mind, suddenly and completely fulfilled. Is such a thing not the wonder of transcendence? As the Profound Meaning of the Lotus Sutra (Fǎhuá Xuányì, a Tiantai school's interpretation of the Lotus Sutra) says: 'To transcend and clarify the wonderful, there are four situations: First, according to emotions, the three-section Dharma (sānduàn fǎ, referring to the Tripitaka teachings) arises. If one enters the true meaning (zhēndì, referring to the truth of Buddhism), the treatment is cut off. Therefore, Shariputra (Shèlìfú, one of the ten major disciples of Sakyamuni Buddha) said: 'I have heard that in liberation, there is no language.' This is the meaning of transcendence in the Tripitaka Sutra. Second, if according to reason, the three assumptions (sānjiǎ, referring to the three assumptions) - all worlds are like illusions, that is, things are true, and there is nothing that is not true.
。更待何物為不真耶。望彼三藏。絕還不絕。即事而真。乃是絕待。此通教絕待也。三別教。若起。望即真之絕。還是世諦。何者。非大涅槃。猶是生死世諦。絕還有待。若入別教中道。待則絕矣。四圓教。若起。說無分別法。即邊而中。無非佛法。亡泯清凈。豈更佛法待于佛法。如來法界。故出法界外。無復有法可相形比。待誰為粗。形誰得妙。無所可待。亦無所絕。不知何名。強言為絕。大涅槃經云。大名不可稱量。不可思議。故為大。譬如虛空。不因小空名為大也。涅槃亦爾。不因小相名大涅槃。妙亦如是。妙名不可思議。不因於粗而名為妙。若謂定有法界。廣大獨絕者。此則大有所有。何謂為絕。今法界清凈。非見聞覺知。不可說示。經云。止止不須說。我法妙難思。止止不須說。即是絕言。我法妙難思。即是絕思。又云。是法不可示。言辭相寂滅。亦是絕嘆之文。不可以待示。不可以絕示。滅待滅絕。故言寂滅。又云。一切諸法。常寂滅相。終歸於空。此空亦空。則無復待絕。中論云。若法為待成。是法還成待。今則無因待。亦無所成。法華首經云。既得無生忍。此不生無生。生即無生。是名絕待。降此已外。若更作者。絕何物。顯何理。流浪無窮。則墮戲論。乃是迷情分別。絕待不絕。非絕非待。待于亦
【現代漢語翻譯】 更待何物為不真耶？（還有什麼可以被認為是不真實的呢？）望彼三藏（指經、律、論三部分）。絕還不絕？（是絕對還是不絕對？）即事而真，乃是絕待。（在事物本身中找到真實，那就是絕對的境界。）此通教絕待也。（這是通教的絕對境界。） 三別教。若起，望即真之絕，還是世諦。（三種別教，如果興起，期望達到真實的絕對，仍然是世俗的真理。）何者？非大涅槃，猶是生死世諦。（為什麼呢？因為不是大涅槃，仍然是生死的世俗真理。）絕還有待。（絕對中仍然有相對。）若入別教中道，待則絕矣。（如果進入別教的中道，相對性就會消失。） 四圓教。若起，說無分別法，即邊而中，無非佛法。（四種圓教，如果興起，宣說沒有分別的法，從邊緣到中心，沒有不是佛法的。）亡泯清凈，豈更佛法待于佛法？（消除了清凈的觀念，哪裡還需要佛法依賴於佛法呢？）如來法界，故出法界外，無復有法可相形比。（如來的法界，因此超越了法界之外，沒有其他法可以與之相比。）待誰為粗？形誰得妙？（依賴誰來顯現粗糙？依靠誰來顯現精妙？）無所可待，亦無所絕。（沒有什麼可以依賴，也沒有什麼可以絕對。）不知何名，強言為絕。（不知道該如何稱呼，勉強稱之為絕對。） 大涅槃經云：『大名不可稱量，不可思議，故為大。』（《大涅槃經》說：『大這個名稱不可衡量，不可思議，所以稱為大。』）譬如虛空，不因小空名為大也。（比如虛空，不是因為有小空才被稱為大。）涅槃亦爾，不因小相名大涅槃。（涅槃也是這樣，不是因為有小的現象才被稱為大涅槃。）妙亦如是，妙名不可思議，不因於粗而名為妙。（精妙也是這樣，精妙這個名稱不可思議，不是因為有粗糙才被稱為精妙。） 若謂定有法界，廣大獨絕者，此則大有所有，何謂為絕？（如果認為確實存在一個法界，廣大而絕對，那麼這個大就有所屬，又怎麼能說是絕對呢？）今法界清凈，非見聞覺知，不可說示。（現在的法界是清凈的，不是通過見聞覺知可以瞭解的，無法用言語表達。）經云：『止止不須說，我法妙難思。』（經中說：『停止吧，停止吧，不需要說，我的法精妙難以思議。』）止止不須說，即是絕言。（停止吧，停止吧，不需要說，這就是斷絕言語。）我法妙難思，即是絕思。（我的法精妙難以思議，這就是斷絕思慮。） 又云：『是法不可示，言辭相寂滅。』（又說：『這個法無法指示，言語的相狀寂滅。』）亦是絕嘆之文。（這也是斷絕讚歎的文字。）不可以待示，不可以絕示。（不可以依賴指示，也不可以斷絕指示。）滅待滅絕，故言寂滅。（消滅了相對和絕對，所以說是寂滅。） 又云：『一切諸法，常寂滅相，終歸於空。』（又說：『一切諸法，常處於寂滅的狀態，最終歸於空。』）此空亦空，則無復待絕。（這個空也是空，那麼就沒有相對和絕對了。）中論云：『若法為待成，是法還成待。』（《中論》說：『如果一個法依賴於其他法而成立，那麼這個法反過來也成為其他法所依賴的。』）今則無因待，亦無所成。（現在沒有原因可以依賴，也沒有什麼可以成立。） 法華首經云：『既得無生忍，此不生無生，生即無生，是名絕待。』（《法華經》開頭說：『既然獲得了無生忍，這個不生也是無生，生就是無生，這叫做絕對。』）降此已外，若更作者，絕何物？顯何理？（超越了這個境界之外，如果再有所作為，要斷絕什麼？要顯現什麼道理？）流浪無窮，則墮戲論。（流浪無窮，就會陷入戲論。）乃是迷情分別，絕待不絕，非絕非待，待于亦（這是迷惑的情感分別，絕對不是絕對，不是絕對也不是相對，依賴於...）
【English Translation】 What else remains to be considered untrue? Looking to the Tripitaka (Three Baskets, referring to the Sutra, Vinaya, and Abhidhamma). Is it absolute or not absolute? To find truth in the very matter is to be absolutely independent. This is the absolute independence of the Tong (common) teaching. The Three Separate Teachings. If they arise, hoping for the absolute of truth, it is still worldly truth. Why? Because it is not the Great Nirvana; it is still the worldly truth of birth and death. Absolute still has dependence. If one enters the Middle Way of the Separate Teaching, then dependence ceases. The Four Perfect Teachings. If they arise, speaking of the Dharma of non-discrimination, from the edge to the center, there is nothing that is not the Buddha-dharma. Eliminating the notion of purity, how can the Buddha-dharma depend on the Buddha-dharma? The Dharmadhatu (Dharma Realm) of the Tathagata (Thus Come One), therefore, goes beyond the Dharmadhatu, and there is no Dharma that can be compared to it. On whom does one rely to show coarseness? On whom does one rely to show subtlety? There is nothing to rely on, and nothing to be absolute. Not knowing what to call it, one forcibly calls it absolute. The Nirvana Sutra says: 'Greatness cannot be measured, cannot be conceived, therefore it is called great.' For example, space is not called great because of small space. Nirvana is also like this; it is not called Great Nirvana because of small appearances. Subtlety is also like this; subtlety cannot be conceived, and it is not called subtle because of coarseness. If one says that there is definitely a Dharmadhatu, vast and uniquely absolute, then this greatness has something to belong to; how can it be called absolute? Now the Dharmadhatu is pure, not through seeing, hearing, knowing, or perceiving; it cannot be spoken or shown. The Sutra says: 'Stop, stop, there is no need to speak; my Dharma is subtle and difficult to conceive.' Stop, stop, there is no need to speak; this is cutting off words. My Dharma is subtle and difficult to conceive; this is cutting off thoughts. It is also said: 'This Dharma cannot be shown; the appearance of words is extinguished.' This is also a text of cutting off praise. It cannot be shown by dependence, and it cannot be shown by absoluteness. Extinguishing dependence and extinguishing absoluteness, therefore it is called extinction. It is also said: 'All Dharmas are always in a state of extinction, ultimately returning to emptiness.' This emptiness is also empty, so there is no more dependence or absoluteness. The Middle Treatise says: 'If a Dharma is established by dependence, then that Dharma also becomes dependent.' Now there is no cause to depend on, and nothing to be established. The opening of the Lotus Sutra says: 'Since one has obtained the patience of non-birth, this non-birth is also non-birth; birth is non-birth; this is called absolute independence.' Beyond this, if one does more, what will one cut off? What principle will one reveal? Wandering endlessly, one will fall into frivolous arguments. It is the discrimination of deluded emotions; absolute independence is not absolute, neither absolute nor dependent, dependent on...
待亦絕。言語相逐。永無絕矣。何者。言語從覺觀生。心慮不息。語何由絕。如癡犬逐塊。徒自疲勞。塊終不絕。若能妙悟寰中。息覺觀風。心水澄清。言思皆絕。如黠師子放塊逐人。塊本既除。塊則絕矣。妙悟之時。洞知法界外無法而論絕者。約有門明絕也。是絕亦絕。約空門明絕也。如駃馬見鞭影。無不得入。是名絕待妙也。用是兩妙。妙上三法。眾生之法。亦具二妙。稱之為妙。佛法心法。亦具二妙。稱之為妙。
問。何意以絕釋妙。
答。只喚妙為絕。絕是妙之異名。如世人稱絕能耳。又妙是能絕。粗是所絕。此妙有絕粗之功。故舉絕以名妙。此絕非是斷絕。以無盡為絕。如還原觀云。一塵出生無盡遍。一塵之內。即理即事。即人即法。即依即正。即染即凈。即因即果。即同即異。即彼即此。即一即多。即廣即狹。即情即非情。即三身即十身。何以故。理事無礙。法如是故。十身互作。自在用。故唯普眼之境界也。如上事相之中。一一互相容相攝。各具重重無盡之境界也。經頌云。一切法門無盡海。同會一法道場中。如是次第展轉成。此無礙人方得悟。
問。據其所說。則一塵之上。理無不顯。事無不融。文無不釋。義無不通。今時修學之徒。云何曉悟。達于塵處。頓決群疑。且於一塵之
上。何者是染。云何名凈。何者名真。若為稱俗。何者名生死。何者是涅槃。云何名煩惱。云何是菩提。何者名小乘法。云何名大乘法。請垂開決。聞所未聞。
答。大智圓明。睹纖毫而觀性海。真原朗現。一塵之處以眺全身。萬法顯必同時。一際理無前後。何以故。由此一塵虛相。能翳于真。即是染也。由塵相空無所有。即凈也。由於塵性本體同如。即是真也。由此塵相緣生幻有。即俗也。由於塵相念念遷變。即是生死也。由觀塵生滅相盡。空無有實。即涅槃也。由塵相大小。皆是妄心分別。即煩惱也。由塵體本空。緣慮自盡。即菩提也。由塵相體無遍計。即小乘法也。由塵性無生無滅。依他似有。即大乘法也。如是略說。若具言之。假使一切眾生懷疑。各異。一時同問如來。如來唯以一個塵字而為解釋。宜深思之。經頌云。一切法門無盡海。一言演說盡無餘。依此義理故。名一塵出生無盡遍也。所言即者。現今平等。故此一心法門。如鏡頓現。不待次第。如印頓成。更無前後。一見一切見。一聞一切聞。不俟推尋。若待了達而成。皆為權漸。若能觀於心性之一。則是一道甚深。即正道之一。是唯一之一。千佛同轍。今古不易之一道也。亦云一路涅槃門。亦云一道出生死。又名大佛頂首楞嚴王具足萬行。十方
【現代漢語翻譯】 現代漢語譯本 上。什麼是染污？什麼叫做清凈？什麼是真？又該如何稱之為俗？什麼是生死？什麼是涅槃？什麼叫做煩惱？什麼是菩提是什麼？什麼是小乘法？什麼叫做大乘法？請您慈悲開示，讓我聽聞前所未聞的道理。
答：大智慧圓滿光明，能從細微之處洞察本性之海。真實本源明朗顯現，從一粒微塵之處可以觀照全身。萬法的顯現必定同時發生，真如實相的道理沒有先後之分。為什麼這麼說呢？因為這一粒微塵的虛幻之相，能夠遮蔽真實，這就是染污。由於微塵之相空無所有，這就是清凈。由於微塵的本性本體相同如一，這就是真。由於微塵之相因緣而生，虛幻而有，這就是俗。由於微塵之相念念遷變，這就是生死。由於觀察微塵生滅之相，最終消盡，空無所有，這就是涅槃。由於微塵之相的大小，都是虛妄之心的分別，這就是煩惱。由於微塵的本體本自空性，攀緣思慮自然止息，這就是菩提。由於微塵之相本體沒有普遍的計度分別，這就是小乘法。由於微塵的本性不生不滅，依他而顯現，看似存在，這就是大乘法。以上是簡略的說法，如果詳細來說，假使一切眾生心懷疑惑，各有不同，一時共同向如來提問，如來只用一個『塵』字來解釋，應該深入思考。經中的偈頌說：『一切法門無盡海，一言演說盡無餘。』依據這個義理，所以說一塵出生無盡遍。所說的『即』，就是現在平等。所以這一個心法門，如鏡子一般頓然顯現，不需等待次第。如印章一般頓然成就，更沒有先後。一見即一切見，一聞即一切聞，不需要推求尋覓。如果等待了達才能成就，都是權巧方便的漸修法門。如果能夠觀照心性的一，就是一道甚深，就是正道的一，是唯一的一，千佛所遵循的相同軌跡，自古至今不變的一道。也叫做一路涅槃門，也叫做一道出生死，又名大佛頂首楞嚴王具足萬行，十方
【English Translation】 English version Superior one. What is 'contamination'? What is called 'purity'? What is 'truth'? How should we refer to 'convention'? What is 'birth and death'? What is 'Nirvana'? What is called 'affliction'? What is 'Bodhi'? What is 'Small Vehicle Dharma' (Hinayana)? What is 'Great Vehicle Dharma' (Mahayana)? Please, with compassion, reveal and resolve these questions, allowing me to hear what I have never heard before.
Answer: Great wisdom is perfectly bright, able to perceive the nature-sea even in the finest detail. The true origin is clearly manifest; from a single mote of dust, one can contemplate the entire body. The manifestation of all dharmas occurs simultaneously; the principle of reality has no before or after. Why is this so? Because the illusory appearance of this single mote of dust can obscure the truth; this is 'contamination'. Because the appearance of the dust is empty and without substance, this is 'purity'. Because the nature and essence of the dust are the same, this is 'truth'. Because the appearance of the dust arises from conditions and is illusory, this is 'convention'. Because the appearance of the dust is constantly changing, this is 'birth and death'. Because observing the arising and ceasing of the dust's appearance ultimately leads to its extinction, empty and without reality, this is 'Nirvana'. Because the size of the dust's appearance is all discrimination of the deluded mind, this is 'affliction'. Because the essence of the dust is inherently empty, and clinging thoughts naturally cease, this is 'Bodhi'. Because the appearance of the dust has no pervasive conceptualization, this is 'Small Vehicle Dharma' (Hinayana). Because the nature of the dust is neither born nor dies, it appears to exist dependently, this is 'Great Vehicle Dharma' (Mahayana). This is a brief explanation. If explained in detail, even if all sentient beings have doubts, each different, and simultaneously ask the Tathagata (Thus Come One), the Tathagata would only use the single word 'dust' to explain. One should deeply contemplate this. The verse in the sutra says: 'The ocean of all Dharma gates is inexhaustible; one word explains it all without remainder.' According to this principle, it is said that from one dust arises endless universality. The word 'is' refers to the present equality. Therefore, this one mind Dharma gate appears suddenly like a mirror, without waiting for sequence. It is accomplished suddenly like a seal, without before or after. One seeing is all seeing, one hearing is all hearing, without needing to seek or search. If one waits for understanding to be accomplished, these are all expedient and gradual methods. If one can contemplate the oneness of the mind-nature, then it is one extremely profound path, it is the one right path, it is the only one, the same track followed by a thousand Buddhas, the one path that does not change from ancient times to the present. It is also called the one path to the gate of Nirvana, also called the one path to escape birth and death, also named the Great Buddha Crown Shurangama King, complete with myriad practices, the ten directions
如來一門超出。妙莊嚴路。猶如百華共成一蜜。故知萬法同會斯宗。若諦了之。一切在我。升沉去住。任意隨緣。示聖現凡。出生入死。變化難測。運無作之神通。隱顯同時。闡如幻之三昧。是非冥合。逆順同歸。語默卷舒。常順一真之道。治生產業。不違實相之門。運用施為。唸唸而未離法界。行住坐臥。步步而常在其中。若不信之人。對面千里。如寒山子詩云。可貴天然物。獨一無伴侶。促之在方寸。延之一切處。汝若不信受。相逢不相遇。如明達之者。寓目關懷。悉能先覺。若未遇之子。可以事知。舉動施為。未嘗間斷。如蔡順。字君仲。以孝聞。順少孤。養母。常出求薪。有客卒至。母望順不還。乃嚙其指。順即心動。棄薪馳歸。跪問其故。母曰。有急客來。吾嚙指以悟汝耳。又唐裴敬彝。父為陳王典所殺。敬彝時在城。忽自覺。流涕不食。謂人曰。我大人凡有痛處。吾即不安。今日心痛。手足皆廢。事在不測。遂歸覲。父果已死。又唐張志安。居鄉閭稱孝。差為里尹。在縣忽稱母疾急。縣令問。志安曰。母有疾志安亦病。志安適患心痛。是以知母有疾。令拘之。差人覆之。果如所說。尋奏高表門閭。拜為散騎常侍。
問。此宗所悟。還有師不。
答。此是自覺聖智。無師智。自然智。之所證處
【現代漢語翻譯】 現代漢語譯本 如來這一法門，超越一切。通往妙莊嚴的道路，就像百花共同釀成一滴蜂蜜。因此可知萬法最終都會匯歸於此宗。如果真正領悟了它，一切都在我心中。升沉、去留，都可任意隨順因緣。示現為聖人，顯現為凡人，出生入死，變化莫測。運用無造作的神通，隱沒和顯現同時發生。闡明如夢如幻的三昧，是非對立消泯，順境逆境最終歸於一處。言語和沉默，舒展和收卷，都始終順應唯一真實的道。從事生產事業，也不違背實相之門。運用和施為，唸唸不離法界。行走、站立、坐臥，每一步都常在其中。如果不相信的人，即使面對面也如同相隔千里。如同寒山子的詩所說：『可貴的是天然之物，獨一無二沒有伴侶。收縮起來就在方寸之間，延伸開來遍及一切處。你若不信受，相逢也如同不相遇。』如同明達的人，目光所及，心有所繫，都能事先覺察。如果尚未遇到的人，可以通過事蹟來了解。舉動施為，未曾間斷。如同蔡順，字君仲（名），以孝順聞名。蔡順年少時成了孤兒，奉養母親。常常外出打柴。有客人突然來到，母親盼望蔡順不回來，就咬自己的手指。蔡順立刻心有所動，丟下柴火跑回家，跪著詢問緣故。母親說：『有緊急的客人來，我咬手指來讓你知道。』又如唐朝的裴敬彝（名），父親被陳王典（人名）所殺。裴敬彝當時在城裡，忽然自覺悲傷，流淚不吃東西，對人說：『我大人凡是有痛處，我就會感到不安。今天心痛，手腳都像廢了一樣，事情一定不妙。』於是回家探望，父親果然已經死了。又如唐朝的張志安（名），在鄉里以孝順著稱，被選為里尹。在縣裡忽然聲稱母親病危。縣令問他，張志安說：『母親有病，志安也會生病。志安現在心痛，因此知道母親有病。』縣令拘禁了他，派人去核實，果然如他所說。不久上奏朝廷表彰他的門閭，授予他散騎常侍的官職。
問：此宗所悟，還有老師嗎？
答：這是自覺的聖智，是無師智，是自然智，所證悟的境界。
【English Translation】 English version This Dharma gate of Tathagata (the one who has thus come), transcends everything. The path to Wonderful Adornment is like a hundred flowers together forming a single drop of honey. Therefore, it is known that all Dharmas will eventually converge on this school. If one truly understands it, everything is within my heart. Ascending and descending, going and staying, all can arbitrarily follow the conditions. Manifesting as a sage, appearing as an ordinary person, being born and entering death, the changes are unpredictable. Utilizing the supernatural power of non-action, concealment and manifestation occur simultaneously. Elucidating the Samadhi (state of meditative consciousness) of illusion, the opposition of right and wrong disappears, and favorable and unfavorable circumstances ultimately return to one place. Speech and silence, expansion and contraction, always follow the one true Dao (the Way). Engaging in production and business, one does not violate the gate of true reality. Utilizing and acting, every thought is inseparable from the Dharma Realm. Walking, standing, sitting, and lying down, every step is always within it. If one does not believe, even face to face is like being thousands of miles apart. As the poem of Hanshanzi (Cold Mountain) says: 'What is precious is the natural thing, unique and without companions. When contracted, it is within an inch, when extended, it pervades everywhere. If you do not believe and accept it, meeting is like not meeting.' Like those who are enlightened, what the eyes see and what the heart cares about can be perceived in advance. If one has not yet encountered it, one can understand it through deeds. Actions and behaviors have never been interrupted. Like Cai Shun, styled Junzhong (name), known for his filial piety. Cai Shun became an orphan at a young age and supported his mother. He often went out to gather firewood. When a guest suddenly arrived, his mother, hoping that Cai Shun would return, bit her finger. Cai Shun immediately felt something and dropped the firewood to run home, kneeling and asking the reason. His mother said, 'An urgent guest has come, and I bit my finger to let you know.' Another example is Pei Jingyi (name) of the Tang Dynasty, whose father was killed by Chen Wangdian (person's name). Pei Jingyi was in the city at the time and suddenly felt sad, shedding tears and not eating, saying to people, 'Whenever my elder has pain, I will feel uneasy. Today my heart hurts, and my hands and feet are like they are disabled, something must be wrong.' So he went home to visit, and his father was indeed dead. Another example is Zhang Zhian (name) of the Tang Dynasty, who was known for his filial piety in his village and was selected as the Li Yin (village head). In the county, he suddenly claimed that his mother was critically ill. The county magistrate asked him, and Zhang Zhian said, 'If my mother is sick, Zhian will also be sick. Zhian now has a heart ache, so I know my mother is sick.' The county magistrate detained him and sent someone to verify it, and it was indeed as he said. Soon, he reported to the court to commend his family and awarded him the official position of Sanqi Changshi (Adviser to the Emperor).
Question: Does this school of enlightenment have a teacher?
Answer: This is self-aware sacred wisdom, the wisdom without a teacher, the natural wisdom, the realm that is realized.
。不從他悟。自證之時。法從心現。不從外來。故無師。契而能自得阿耨菩提。楞伽經云。大慧白佛言。世尊。若善自覺聖智相。及一乘。我及余菩薩。若善自覺聖智相。及一乘。不由於他。通達佛法。又經云。舍利弗復問。何故諸賢。復發此言。從今日始。不以佛為聖師。諸比丘報曰。從今日始。自在其地。不在他鄉。自歸於己。不歸他人。以為師主。不用他師。是以故往。不以佛為聖師。乃至於是世尊。贊諸比丘。善哉善哉。其于諸法。無所得者。乃為真得。此乃但可自知。方見真實。所以千聖拱手。作計校不成。如經頌云。言語說諸法。不能顯真實。平等乃能見。如法佛亦爾。所以永嘉歌云。不離當處常湛然。覓即知君不可見。又先德偈云。不煩問師匠。心王應自知。斯乃真照無照。真知無知。何者。若有照。則有對處。故云。隨照失宗。若有知。則被知礙。故云。法離見聞覺知。如信心銘云。縱橫無照。最為微妙。知法無知。無知知要。達此要者。即無一法可同。無一法可異。無一法可是。無一法可非。則何用外求知解。古德歌云。古人重義不重金。曲高和寡無知音。今時學士還如此。語默動用跡難尋。所嗟世上岐途者。終日崎嶇枉用心。平坦栴檀不肯取。要須登陟訪椿林。窮子舍父遠逃逝。卻于本舍絕知音
【現代漢語翻譯】 現代漢語譯本 不從他人處領悟，當自我證悟之時，佛法從內心顯現，而不是從外界而來。因此，不需要老師，也能契合真理而自我獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。《楞伽經》說：大慧（Mahamati）菩薩稟告佛說：『世尊，如果能善於自覺聖智之相，以及一乘（Ekayana，唯一解脫之道），我和其他菩薩就能善於自覺聖智之相，以及一乘，不依賴於他人而通達佛法。』 又有經文說：舍利弗（Sariputra）又問：『為什麼各位賢者，又發出這樣的言論，從今天開始，不把佛作為聖師？』眾比丘回答說：『從今天開始，自在其地，不在他鄉，自己歸依自己，不歸依他人，以自己為師，不用其他老師。』因此，不把佛作為聖師。乃至於是，世尊讚歎眾比丘：『善哉！善哉！對於諸法，沒有所得的人，才是真正的得到。』這隻能自己知道，才能見到真實。所以千聖拱手，也無法計算清楚。如經中偈頌所說：『言語述說諸法，不能顯現真實。平等才能見到，如如之法，佛也是如此。』 所以永嘉禪師歌中唱道：『不離當下之處，常是湛然清凈，若向外尋求，就知道你不可見。』又有先德的偈語說：『不用麻煩地詢問師匠，心王應該自己知道。』這才是真正的照而無照，真正的知而無知。為什麼呢？如果有所照，就會有對立之處，所以說：『隨照即失宗。』如果有所知，就會被所知障礙，所以說：『法離見聞覺知。』如《信心銘》所說：『縱橫無照，最為微妙。知法無知，無知知要。』 通達這個要點的人，就沒有一法可以相同，沒有一法可以相異，沒有一法可以是，沒有一法可以非。那麼又何必向外尋求知解呢？古德歌中唱道：『古人看重道義不看重金錢，曲高和寡沒有知音。如今的學士也是這樣，言語沉默動靜都難以捉摸。』 所嘆息的是世上走錯路的人，終日奔波勞碌枉費心機。平坦的栴檀大道不肯走，偏要登山攀援去尋找椿樹林。窮困的兒子離家遠走，卻在本家斷絕了知音。
【English Translation】 English version Not understanding from others, when self-realization occurs, the Dharma manifests from within the heart, not from external sources. Therefore, without a teacher, one can still align with the truth and attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment) on one's own. The Lankavatara Sutra says: Mahamati (Great Wisdom) Bodhisattva reported to the Buddha: 'World Honored One, if one can skillfully realize the characteristics of sacred wisdom and the Ekayana (One Vehicle, the only path to liberation), I and other Bodhisattvas can skillfully realize the characteristics of sacred wisdom and the Ekayana, understanding the Buddha-dharma without relying on others.' Another sutra says: Sariputra (one of the Buddha's chief disciples) further asked: 'Why do the virtuous ones utter such words, that from today onwards, they will not regard the Buddha as their holy teacher?' The monks replied: 'From today onwards, we are free in our own place, not in a foreign land; we take refuge in ourselves, not in others, taking ourselves as the teacher, not relying on other teachers.' Therefore, we do not regard the Buddha as our holy teacher. To this, the World Honored One praised the monks: 'Excellent! Excellent! Those who have no attainment in all dharmas are the truly attained.' This can only be known by oneself to see the truth. Therefore, even a thousand sages bowing their heads cannot fully comprehend it. As the verse in the sutra says: 'Words describing all dharmas cannot reveal the truth. Only equality can see it; the Tathata (suchness) of the Dharma, the Buddha is also like this.' Therefore, Zen Master Yongjia sings in his song: 'Without leaving this very place, it is always serenely clear; if you seek it externally, you will know that you cannot see it.' Furthermore, a verse from a former virtuous one says: 'No need to trouble asking a teacher; the mind-king should know itself.' This is truly illuminating without illumination, truly knowing without knowing. Why? If there is illumination, there will be an object of opposition; therefore, it is said: 'Following illumination, one loses the essence.' If there is knowing, one will be obstructed by what is known; therefore, it is said: 'The Dharma is apart from seeing, hearing, perceiving, and knowing.' As the Faith Mind Inscription says: 'Transcending all directions, without illumination, is the most subtle. Knowing the Dharma without knowing is the key to knowing without knowing.' One who understands this key point has no dharma that can be the same, no dharma that can be different, no dharma that can be right, and no dharma that can be wrong. Then why seek knowledge and understanding externally? An ancient virtuous one sings: 'The ancients valued righteousness, not gold; the melody was high, and few understood. Today's scholars are also like this; their words, silence, movements, and actions are difficult to fathom.' What is lamented is that those who stray from the path in the world toil and labor all day in vain. They refuse to take the flat sandalwood road, but insist on climbing mountains to seek the ailanthus tree forest. The impoverished son leaves home and wanders far away, yet within his own home, he has cut off all understanding.
。貧女宅中無價寶。卻將小秤買他金。故大涅槃經云。如平坦路。一切眾生。悉于中行。無障礙者。中路有樹。其陰清涼。行人在下。憩駕止息。然其樹陰。常住不異。亦不消壞。無持去者。路喻聖道。陰喻佛性。是以若達此宗。歸於自地。室中寶藏。豈是外來。衣內明珠。非從他獲。若能開發秘藏。得現前受用之榮。貨易神珠。息積劫貧窮之苦。非數他寶。豈徇彼求。則潤己之智藏何窮。利他之法財無盡。
問。若言無師自證者。即墮自然之計。執從他解者。仍涉因緣之門。且大道之性。非是自然。亦非因緣。云何開示而乖道體。
答。為破他求故說須自證。為執自解。故從他印可。若當親省之時。迷悟悉空。自他俱絕。非限量之所及。豈言論之能詮。所以牛頭初祖云。夫道者。若一人得之。道即不遍。若眾人得之。道即有窮。若各各有之。道即有數。若總共有之。方便即空。若修行得之。造作非真。若本自有之。萬行虛設。何以故。離一切限量分別故。明知說自說他。言得言失者。若約聖教。則是隨世語言。破執方便。若依意解。儘是限量分別。不出情塵。但不執教以徇情。則方見性而達道。
問。初心學人。悟入此宗。信解圓通。有何勝力。
答。若正解圓明。決定信入。有超劫之功
【現代漢語翻譯】 現代漢語譯本： 貧女家中藏有無價之寶，卻用小秤去購買別人的金子。所以《大涅槃經》中說：『如同平坦的道路，一切眾生都可以在上面行走，沒有任何障礙。道路中間有樹，樹蔭清涼，行人在樹下休息。然而樹蔭常住不變，也不會消失損壞，沒有人能拿走它。』道路比喻聖道，樹蔭比喻佛性。因此，如果通達了這個宗旨，迴歸到自己的本源之地，那麼室中的寶藏，又怎麼是外來的呢？衣內的明珠，不是從別人那裡獲得的。如果能夠開發秘藏，就能獲得現前受用的榮耀，交易神珠，止息累積多劫的貧窮之苦。不要去數別人的寶物，難道要盲從別人的追求嗎？那麼滋潤自己的智慧寶藏怎麼會窮盡？利益他人的法財又怎麼會窮盡呢？ 問：如果說無師也能自己證悟，那就落入了自然外道的見解；如果執著于從他人那裡獲得解釋，仍然會陷入因緣生法的門徑。而且大道的本性，既不是自然，也不是因緣，那麼如何開示才不會違背道的本體呢？ 答：爲了破除向外尋求的觀念，所以說需要自己證悟；爲了破除執著于自己理解的觀念，所以需要從他人那裡印證認可。如果真正親自體悟的時候，迷惑和覺悟都空無所有，自己和他人也都斷絕了。不是意識分別所能達到的境界，哪裡是言論所能詮釋的呢？所以牛頭初祖說：『所謂道，如果一個人得到了，道就不能遍及一切；如果眾人都能得到，道就會有窮盡；如果每個人各自擁有，道就會有數量；如果總共擁有，方便法門就落空了；如果通過修行得到，造作就不是真；如果本來就擁有，萬行都是虛設。』為什麼呢？因為遠離一切意識分別的緣故。由此可知，說自己說他人，說得到說失去，如果按照聖教來說，那就是隨順世俗的語言，是破除執著的方便。如果按照自己的理解，全部都是意識分別，沒有超出情識塵勞。只要不執著于教義而順從情慾，才能見到本性而通達大道。 問：初學之人，悟入這個宗門，對信解圓通，有什麼殊勝的力量？ 答：如果真正理解圓滿光明，決定信入，就有超越劫數的功德。
【English Translation】 English version: The priceless treasure is in the poor woman's house, yet she uses a small scale to buy gold from others. Therefore, the Mahāparinirvāṇa Sūtra says: 'Like a flat road, all sentient beings can walk on it without any obstacles. In the middle of the road, there is a tree, its shade is cool and refreshing, and travelers rest under it. However, the shade of the tree remains constant and does not disappear or decay, and no one can take it away.' The road is a metaphor for the holy path, and the shade is a metaphor for Buddha-nature (Fo Xing). Therefore, if one understands this principle and returns to one's own original ground, then how can the treasure in the room be something external? The bright pearl in the garment is not obtained from others. If one can develop the secret treasure, one can obtain the glory of present enjoyment, trade the divine pearl, and end the suffering of poverty accumulated over many kalpas. Do not count the treasures of others; must one blindly follow the pursuits of others? Then how can the treasure of one's own wisdom be exhausted? How can the Dharma wealth that benefits others be exhausted? Question: If it is said that one can attain enlightenment without a teacher, then one falls into the view of naturalism (Ziran Zhijian); if one clings to obtaining explanations from others, one still enters the gate of conditioned arising (Yinyuan Shengfa). Moreover, the nature of the Great Path (Da Dao), is neither natural nor conditioned, so how can one reveal it without deviating from the essence of the Path? Answer: To break the notion of seeking externally, it is said that one needs to realize it oneself; to break the notion of clinging to one's own understanding, it is said that one needs to have it confirmed by others. If one truly experiences it oneself, delusion and enlightenment are both empty, and self and others are both cut off. It is not a realm that can be reached by conceptual discrimination (Yi Shi Fenbie), how can it be explained by words? Therefore, the First Ancestor of Niu-t'ou (Niu Tou Chu Zu) said: 'The so-called Path, if one person obtains it, the Path cannot be all-pervasive; if everyone can obtain it, the Path will be finite; if each person possesses it individually, the Path will have a number; if it is possessed collectively, skillful means (Fangbian) will be empty; if it is obtained through practice, fabrication is not genuine; if it is originally possessed, myriad practices are in vain.' Why? Because it is apart from all conceptual discriminations. From this, it is known that speaking of self and speaking of others, speaking of gaining and speaking of losing, if according to the holy teachings, it is following worldly language, it is a skillful means to break attachments. If according to one's own understanding, it is all conceptual discrimination, not going beyond emotional defilements. As long as one does not cling to the teachings and follow desires, then one can see the nature and attain the Path. Question: For beginners who enter this school, what are the extraordinary powers of understanding and entering this school, and having faith and understanding in perfect penetration (Xinjie Yuantong)? Answer: If one truly understands perfect brightness and decisively enters with faith, one has merit that transcends kalpas.
。獲頓成之力。雖在生死。常入涅槃。恒處塵勞。長居凈剎。現具肉眼。而開慧眼之光明。匪易凡心。便同佛心之知見。如太子具王儀之相。迦陵超眾鳥之音。將師子筋為琴絃。餘音斷絕。以善見藥而治病。眾患潛消。若那羅箭之功。勢穿鐵鼓。似金剛錘之力。擬碎金山。則煩惱塵勞。不待斷而自滅。菩提妙果。弗假修而自圓。乃至等冤親。和諍論。齊凡聖。泯自他。一去來。印同異。融延促。混中邊。世出世間不可稱。不可量。不可說不可說之力。莫能過者。亦名佛力。亦名般若力。亦名大乘力。亦名法力。亦名無住力。所以先德釋云。無住力持者。則大劫不離一念。又云。色平等是佛力。色既平等。則唯心義成。故知觀心之門。理無過者。最尊最貴。絕妙絕倫。有剎那成佛之功。頓截苦輪之力。大涅槃經云。譬如藥樹。名曰樹王。于諸藥中。最為殊勝。能滅諸病。樹不作念。若取枝葉及皮身等。雖不作念。能愈諸病。涅槃亦爾。是以若於宗鏡。有圓信圓修。乃至見聞隨喜。一念發心者。無不除八萬塵勞。三障二死之病。大品經云。如摩尼珠。所在住處。一切非人。不得其便。以珠著身。闇中得明。熱時得涼。寒時得溫。若在水中。隨物現色。即況識此自心如意靈珠。圓信堅固。一切時處。不為無明塵勞非人之所侵
【現代漢語翻譯】 現代漢語譯本 獲得頓悟的力量，即使身處生死輪迴，也能常入涅槃（Nirvana，寂滅）。雖然恒常處於塵世的勞苦之中，卻能安居於清凈的佛國凈土。雖然擁有肉眼凡胎，卻能開啟智慧之眼的光明。不是凡夫俗子的心，卻擁有與佛陀相同的知見。如同太子天生具備王者之相，迦陵鳥的鳴叫超越所有鳥類。如同用獅子的筋做琴絃，其餘的琴絃都會斷裂。如同用善見藥來治病，所有的疾病都會悄然消失。如同那羅延箭的威力，能夠穿透鐵鼓。如同金剛錘的力量，能夠擊碎金山。那麼煩惱和塵勞，無需刻意斷除，自然就會消滅。菩提（Bodhi，覺悟）的妙果，無需特意修行，自然就會圓滿。乃至平等對待冤家和親人，調和爭端和辯論，齊同凡人和聖人，泯滅自己和他人，統一過去和未來，印證相同和差異，融合長久和短暫，混合中間和邊緣。世間和出世間不可稱量、不可估量、不可言說的力量，沒有能夠超過它的。這也被稱為佛力，也被稱為般若（Prajna，智慧）力，也被稱為大乘力，也被稱為法力，也被稱為無住力。所以前代的賢者解釋說，擁有無住力的人，即使經歷漫長的時間，也不會離開當下的一念。又說，色（Rupa，物質）的平等就是佛力。色既然平等，那麼唯心（Citta-matra，唯識）的道理就成立了。所以要知道觀心的法門，道理沒有能夠超過它的，最尊貴最殊勝，絕妙無比。具有剎那間成就佛果的功德，頓然截斷痛苦輪迴的力量。《大涅槃經》（Mahāparinirvāṇa Sūtra）中說，譬如有一種藥樹，名字叫做樹王，在各種藥物之中，最為殊勝，能夠消除各種疾病。樹本身並沒有這樣的想法，即使人們取用它的枝葉和樹皮等，樹本身並沒有這樣的想法，也能夠治癒各種疾病。涅槃也是這樣。因此，如果對於《宗鏡錄》有圓滿的信心和圓滿的修行，乃至見聞隨喜，一念發起菩提心的人，沒有不能夠消除八萬種煩惱，以及三障（貪嗔癡）和二死（分段生死和變易生死）的疾病的。《大品經》（Mahāprajñāpāramitā Sūtra）中說，如同摩尼寶珠，無論在哪裡，一切非人（指鬼神等）都無法得逞。如果將寶珠佩戴在身上，黑暗中能夠得到光明，炎熱時能夠得到涼爽，寒冷時能夠得到溫暖。如果在水中，能夠隨著物體顯現顏色。這就好比認識到自己的心如同如意靈珠，圓滿的信心堅固，在任何時間任何地點，都不會被無明（Avidya，無知）和塵勞等非人所侵擾。
【English Translation】 English version One obtains the power of sudden enlightenment. Though in the midst of birth and death, one constantly enters Nirvana (Nirvana, extinction). Though constantly amidst the toils of the world, one dwells in pure Buddha-lands. Though possessing physical eyes, one opens the light of wisdom eyes. Not easily the mind of a common person, one shares the knowledge and views of the Buddha's mind. Like a prince possessing the marks of a king, the sound of the Kalaviṅka bird surpasses all others. Using the lion's sinews as strings for a zither, all other sounds cease. Using the 'Good Seeing' medicine to cure illness, all ailments quietly disappear. Like the power of the Narayana arrow, it pierces through iron drums. Like the strength of the Vajra hammer, it intends to shatter golden mountains. Then afflictions and worldly toils, without needing to be cut off, naturally vanish. The wondrous fruit of Bodhi (Bodhi, enlightenment), without needing cultivation, naturally becomes complete. Even to the point of treating enemies and relatives equally, harmonizing disputes and debates, equating the mundane and the sacred, obliterating self and other, unifying past and future, sealing sameness and difference, merging long and short, mixing center and edge. The power of the world and beyond, immeasurable, incalculable, unspeakable, beyond which none can surpass. This is also called Buddha-power, also called Prajna (Prajna, wisdom)-power, also called Mahayana-power, also called Dharma-power, also called Non-abiding-power. Therefore, a former sage explained, 'One who possesses non-abiding power, even through vast kalpas, does not depart from a single thought.' Also, 'The equality of Rupa (Rupa, form) is Buddha-power.' Since Rupa is equal, the doctrine of Citta-matra (Citta-matra, Mind-only) is established. Therefore, know that the method of contemplating the mind, in principle, has no equal, most honored, most precious, supremely wonderful. It has the merit of becoming a Buddha in an instant, the power to suddenly cut off the wheel of suffering. The Mahāparinirvāṇa Sūtra (Mahāparinirvāṇa Sūtra) says, 'For example, there is a medicinal tree called the King of Trees, which is the most excellent among all medicines, capable of eliminating all diseases. The tree does not have the thought, 'If people take its branches, leaves, and bark,' even without such a thought, it can cure all diseases. Nirvana is also like this. Therefore, if one has complete faith and complete practice in the Zong Jing Lu, even seeing, hearing, rejoicing, and generating a single thought of Bodhicitta, there is none who cannot eliminate the eighty-four thousand afflictions, and the diseases of the three obstacles (greed, hatred, delusion) and the two deaths (segmental death and variable death).' The Mahāprajñāpāramitā Sūtra (Mahāprajñāpāramitā Sūtra) says, 'Like a Mani jewel, wherever it resides, all non-humans (referring to ghosts and spirits, etc.) cannot prevail. If one wears the jewel on the body, one obtains light in darkness, coolness in heat, and warmth in cold. If it is in water, it manifests colors according to the object. This is like recognizing one's own mind as a wish-fulfilling jewel, with complete and firm faith, at all times and in all places, one will not be invaded by Avidya (Avidya, ignorance), worldly toils, and other non-humans.'
害。則處繁不亂。履險恒安。高而不危。滿而不溢。臺教引佛藏經云。無名相中。假名相說。皆是如來不思議力。譬如有人。嚼須彌山。飛行虛空。石筏渡海。負四天下及須彌山。蚊腳為梯。登至梵宮。劫盡燒時。一唾劫火即滅。一吹世界即成。以藕絲懸須彌山。手接四天下。雨。如來所說。一切諸法。無相無為。無生無滅。令人信解。甚為難有。甚為希有。若少有所得。與佛法僧諍。入于邪道。不聽出家受戒。飲一杯水。當知經明無生外用。以顯妙理因果無生。是則不了一體三寶常住。不聽出家。言不聽者。若不解此。戒不具足。若約觀心者。一剎那起。名一眾生。即起即滅。名為一期。唸唸之中。恒起三毒。即當劫盡三災。三毒貪為首。三災火為端。以不思議止觀。觀此三毒。一念貪心。無有起處。即是一唾劫火而滅。了念成智。即是一吹世界而成。乃至一切不思議希有之事。但達一念無明心。成諸佛智。無有不洞曉之者。若不解此。非唯不聽出家。一切萬善。皆不成就。以不知佛法根本故。大智度論云。複次有人。謂地為堅牢。心無形質。皆是虛妄。以是故。佛說心力為大。行般若波羅蜜故。散此大地以為微塵。以地有色香味觸重故。自無所作。水少香故。動作勝地。火少香味。勢勝於水。風少色香味。故動作
【現代漢語翻譯】 現代漢語譯本 唉！身處繁雜境地而不慌亂，經歷危險總能平安度過，身居高位而不感到危險，充實而不溢出。天臺宗的教義引用《佛藏經》說：『在沒有名相之中，假借名相來說法，這都是如來不可思議的力量。』譬如有人，能嚼碎須彌山（佛教宇宙觀中的中心山），在虛空中飛行，用石筏渡過大海，揹負四大部洲（佛教宇宙觀中的世界）以及須彌山，用蚊子的腳作為梯子，登上梵天宮。劫盡之時，大火焚燒，一口唾沫就能熄滅劫火，一吹氣就能形成世界。用藕絲懸掛須彌山，用手接住四大部洲。如來所說的一切諸法，都是無相無為，無生無滅的，能令人信解，非常難得，非常稀有。如果稍微有所得，就與佛、法、僧三寶爭論，就會進入邪道，這樣的人不應允許出家受戒。飲一杯水，應當知道經文闡明了無生的外在作用，以此來彰顯妙理，即因果本無生。如果不能明瞭一體三寶常住的道理，就不應允許出家。所說的不允許，是指如果不理解這些道理，戒律就不算圓滿。如果從觀心的角度來說，一剎那生起一個念頭，就稱為一個眾生，念頭生起后立即滅去，稱為一期。唸唸之中，恒常生起貪、嗔、癡三毒，這就相當於劫盡時的水、火、風三災。三毒以貪為首，三災以火為端。用不可思議的止觀，來觀察這三毒，一念貪心，找不到生起之處，這就是一口唾沫熄滅劫火。了悟念頭而成就智慧，這就是一吹氣形成世界。乃至一切不可思議的稀有之事，只要通達一念無明之心，就能成就諸佛的智慧，沒有不能洞曉的。如果不理解這些道理，不僅不應允許出家，一切萬善功德，都不能成就，因為不瞭解佛法的根本。 《大智度論》說：『再次，有人認為地是堅固的，心沒有形質，這些都是虛妄的。因此，佛說心力為大。』因為行般若波羅蜜（通過智慧到達彼岸），能將大地散為微塵，因為地有色、香、味、觸、重等特性，所以自身不能有所作為。水缺少香味，所以其作用勝過地。火缺少香味，所以其勢頭勝過水。風缺少色、香、味，所以其作用
【English Translation】 English version Alas! To be in a complex situation without being confused, to always pass through danger peacefully, to be in a high position without feeling danger, to be full without overflowing. The Tiantai teachings quote the Fo Zang Jing (Tathagatagarbha Sutra) saying: 'Within the absence of names and forms, using names and forms to explain the Dharma, this is all the inconceivable power of the Tathagata (another name for Buddha, meaning 'Thus Gone One').' For example, someone can chew up Mount Sumeru (the central mountain in Buddhist cosmology), fly in the empty sky, cross the ocean with a stone raft, carry the four continents (the world in Buddhist cosmology) and Mount Sumeru on their back, use a mosquito's leg as a ladder to ascend to the Brahma heaven. At the end of a kalpa (an aeon, a long period of time), when the great fire burns, one spit can extinguish the fire of the kalpa, one breath can create a world. Suspending Mount Sumeru with lotus silk, catching the four continents with one's hand. The Tathagata said that all dharmas (teachings, phenomena) are without characteristics, without action, without birth, and without death. It is very rare and precious to be able to believe and understand this. If one gains a little understanding and argues with the Buddha, Dharma, and Sangha (the three jewels), one will enter a heretical path. Such a person should not be allowed to leave home and receive ordination. Drinking a cup of water, one should know that the sutras explain the external function of non-birth, to reveal the wonderful principle that cause and effect are inherently unborn. If one cannot understand the principle of the eternal existence of the unified Three Jewels, one should not be allowed to leave home. The 'not allowed' means that if one does not understand these principles, the precepts are not complete. If viewed from the perspective of observing the mind, a thought arising in a moment is called a sentient being, and the thought arising and immediately ceasing is called a lifetime. In every thought, greed, hatred, and delusion (the three poisons) constantly arise, which is equivalent to the three calamities of water, fire, and wind at the end of a kalpa. Greed is the head of the three poisons, and fire is the beginning of the three calamities. Using inconceivable zhi guan (calming and insight meditation) to observe these three poisons, if a single thought of greed has no place to arise, then this is one spit extinguishing the fire of the kalpa. Understanding the thought and achieving wisdom is one breath creating a world. Even all inconceivable and rare events, as long as one understands the mind of ignorance in a single thought, one can achieve the wisdom of all Buddhas, and there is nothing that one cannot understand. If one does not understand these principles, not only should one not be allowed to leave home, but all good deeds will not be accomplished, because one does not understand the root of the Buddha-dharma. The Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom) says: 'Furthermore, some people think that the earth is solid and the mind has no form, but these are all illusions. Therefore, the Buddha said that the power of the mind is great.' Because practicing prajnaparamita (perfection of wisdom, the path to enlightenment) can scatter the earth into dust, because the earth has characteristics of color, smell, taste, touch, and weight, it cannot act on its own. Water lacks smell, so its function is superior to earth. Fire lacks smell and taste, so its power is superior to water. Wind lacks color, smell, and taste, so its function
勝火。心無四事。故所為力大。又以心多煩惱結使繫縛。故令心力微少。有漏善心。雖無煩惱。以心取諸法相故。其力亦少。二乘無漏心。雖不取相。以智慧有量。及出無漏道時。六情隨俗分別。取諸法相故。不盡心力。諸佛及大菩薩。智慧無量無邊。常處禪定。於世間涅槃。無所分別。諸法實相。其實不異。但智有優劣。行般若波羅蜜者。畢竟清凈。無所掛礙。一念中。能散十方一切如恒河沙等。三千大千國土。大地諸山微塵。故知真心。有此大力。眾生妄隔而不覺知。金光明經疏云。如日光能照天下。不能照道理。心智之光明。能發智照理。故心是光。若心癡闇。體則憔悴。心有智光。膚色充澤。故云。般若大故色大。般若凈故色凈。即是明也。天下萬物。唯人為貴。七尺形骸。不如靈智為貴。所以觀之心貴。心即是金。又知依知正名光。知一切法無一切法為明。是以若於宗鏡才有信入。便生圓解。能發真正菩提心。更無過上。是無等等心。是最勝心。是最實心。止觀云。發此心者。能翻一一塵勞門。即是八萬四千諸三昧門。無明轉。即變為明。如融冰成水。更非遠物。不餘處來。但一念心。普皆具足。如如意珠。非有寶。非無寶。若謂無者。即妄語。若謂有者。即邪見。不可以心知。不可以言辯。眾生於此不思
議不縛法中。而思想作縛。于無脫法中。而求于脫。是故起大慈悲。興四弘誓。拔兩苦。與兩樂。故名非縛非脫。真正菩提心。此發一菩提心。即一切菩提心。譬如良醫。有一秘方。總攝諸方。阿伽陀藥。功兼諸藥。如食乳糜。更無所須。一切具足。如如意珠。乃至此一心。是大中大。上中上。圓中圓。滿中滿。實中實。真中真。了義中了義。玄中玄。妙中妙。不可思議中不可思議。若能如此。簡非顯是。體權識實。而發心者。是一切諸佛種。譬如金剛。從金性生。佛菩提心。從大悲起。是諸行先。如服阿娑羅藥。先用清水。諸行中最。如諸根中。命根為最。佛正法正行中。此心為最。如太子生。具王儀相。大臣恭敬。有大聲名。如迦陵頻伽鳥㲉中鳴聲。已勝諸鳥。此菩提心。有大勢力。如師子筋弦。如師子乳。如金剛錘。如那羅延箭。具足眾寶。能除貧苦。如如意珠。雖小懈怠。小失威儀。猶勝二乘功德。舉要言之。此心即具一切菩薩功德。能成三世無上正覺。若解此心。任運達于止觀。無發無礙即是觀。其性寂滅即是止。止觀即菩提。菩提即止觀。如上廣贊。發此圓信菩提心人。實為難有。若凡夫外道。迷於此心。而為分段生死。藏通二乘。背於此心。而作有餘涅槃。乃至通教菩薩。始發大乘之人。體於此心。只
【現代漢語翻譯】 現代漢語譯本： 不應在不束縛的法中強加束縛，卻在思想上自我束縛；不應在沒有解脫之法中尋求解脫。因此，發起大慈悲心，立下四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），拔除兩種痛苦（指身苦和心苦），給予兩種快樂（指現世樂和涅槃樂），所以稱為非束縛非解脫，才是真正的菩提心（Bodhicitta，覺悟之心）。 這發起的一個菩提心，即是一切菩提心。譬如良醫，擁有一秘方，能總攝所有藥方，如同阿伽陀藥（Agada，萬能藥），其功效兼具所有藥物。又如食用乳糜，便不再需要其他食物，一切都已具足。又如如意珠（Cintamani，能滿足一切願望的寶珠）。乃至這一個心，是大中之大，上中之上，圓中之圓，滿中之滿，實中之實，真中之真，了義中了義（指究竟真實的意義），玄中之玄，妙中之妙，不可思議中之不可思議。若能如此，簡別非是，彰顯是，體悟權巧，認識真實，而發心的人，就是一切諸佛的種子。譬如金剛（Vajra，堅硬無比的寶石），從金的性質而生。佛的菩提心，從大悲心而起，是所有行為的先導。如同服用阿娑羅藥（Asara，一種藥名），先要用清水。在所有行為中，菩提心最為重要，如同諸根之中，命根最為重要。在佛的正法正行中，此心最為重要。如同太子出生，具足王者儀態，大臣恭敬，擁有盛大的名聲。如同迦陵頻伽鳥（Kalavinka，妙音鳥）在蛋殼中鳴叫，其聲音已經勝過其他鳥類。這菩提心，擁有巨大的力量，如同師子的筋弦，如同師子的乳汁，如同金剛錘，如同那羅延箭（Narayana，印度教神祇毗濕奴的箭）。具足眾多珍寶，能去除貧窮困苦，如同如意珠。即使稍微懈怠，稍微失去威儀，也勝過二乘（聲聞乘和緣覺乘）的功德。總而言之，此心即具足一切菩薩的功德，能成就三世無上的正覺（Anuttara-samyak-sambodhi，無上正等正覺）。 若能理解此心，自然就能通達止觀（Samatha-vipassana，止息和觀照），無發無礙就是觀，其性寂滅就是止。止觀即是菩提，菩提即是止觀。如上文廣為讚歎，發起這圓信菩提心的人，實在難得。若是凡夫外道，迷惑於此心，而流轉于分段生死（指有情眾生在三界六道中的生死輪迴）。藏通二乘，背離此心，而證得有餘涅槃（Nirvana，還有殘餘煩惱的涅槃）。乃至通教菩薩，剛開始發起大乘之心的人，體悟此心，只是
【English Translation】 English version: One should not impose bondage in the unbound Dharma, yet bind oneself in thought; one should not seek liberation in the absence of a liberating Dharma. Therefore, one should arouse great compassion and make the Four Great Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; the Buddha's path is unsurpassed, I vow to achieve it), remove the two sufferings (referring to physical and mental suffering), and bestow the two joys (referring to the joy of this life and the joy of Nirvana). Hence, it is called neither bondage nor liberation, and is the true Bodhicitta (覺悟之心, the mind of enlightenment). This single Bodhicitta that is aroused is all Bodhicitta. It is like a skilled physician who possesses a secret formula that encompasses all formulas, like the Agada (萬能藥, panacea) medicine, whose efficacy combines all medicines. It is like eating milk-gruel, after which nothing else is needed, everything is complete. It is like the Cintamani (能滿足一切願望的寶珠, wish-fulfilling jewel). Even this one mind is the greatest of the great, the highest of the high, the most perfect of the perfect, the fullest of the full, the truest of the true, the most real of the real, the most definitive of the definitive (referring to the ultimate and true meaning), the most profound of the profound, the most wondrous of the wondrous, the most inconceivable of the inconceivable. If one can be like this, distinguishing the false and revealing the true, embodying the expedient and recognizing the real, then the one who arouses this mind is the seed of all Buddhas. It is like Vajra (堅硬無比的寶石, diamond), which is born from the nature of gold. The Bodhicitta of the Buddha arises from great compassion and is the forerunner of all actions. It is like taking Asara (一種藥名, a type of medicine), for which one must first use clear water. Among all actions, Bodhicitta is the most important, just as among all roots, the life-root is the most important. In the Buddha's true Dharma and true practice, this mind is the most important. It is like the birth of a prince, who possesses the demeanor of a king, is respected by ministers, and has great fame. It is like the Kalavinka (妙音鳥, bird with a beautiful voice) bird singing in its eggshell, its voice already surpassing all other birds. This Bodhicitta has great power, like the sinew string of a lion, like the milk of a lion, like a Vajra hammer, like the arrow of Narayana (印度教神祇毗濕奴的箭, the arrow of the Hindu deity Vishnu). It possesses many treasures and can remove poverty and suffering, like the Cintamani jewel. Even a little懈怠 (xie dai, laxity) or a small loss of dignity is still superior to the merits of the Two Vehicles (聲聞乘和緣覺乘, Sravakayana and Pratyekabuddhayana). In short, this mind possesses all the merits of a Bodhisattva and can accomplish the unsurpassed perfect enlightenment of the three worlds (Anuttara-samyak-sambodhi, 無上正等正覺). If one understands this mind, one will naturally attain Samatha-vipassana (止息和觀照, calming and insight), non-arising and unobstructed is insight, its nature is quiescent is calming. Calming and insight are Bodhi, Bodhi is calming and insight. As praised extensively above, the person who arouses this complete faith Bodhicitta is truly rare. If ordinary people and non-Buddhists are deluded by this mind and transmigrate in 分段生死 (fen duan sheng si, segmented birth and death, referring to the cycle of birth and death in the six realms of the three worlds). The Two Vehicles of the Tripitaka and Common teachings turn their backs on this mind and attain 有餘涅槃 (you yu nie pan, Nirvana with remainder, Nirvana with residual afflictions). Even the Bodhisattvas of the Common teaching, those who have just aroused the Mahayana mind, embody this mind, only
成自性之空。別教菩薩。至大乘之終。悟於此心。雖見不空為十法界之所依。然即今未具。猶假別修次第生起。俱不能識知。自心。一念頓圓平等正性。凡聖共有。一際。無差。以不識故。皆不能發此無上無等。最勝廣大不可思議菩提之心。所有悲願智行。俱不具足。若一發此心。功德無際。唸唸圓滿十波羅蜜。故凈名經云。維摩詰言。然汝等。便發阿耨多羅三藐三菩提心。是即出家。是即具足。今宗鏡。正為開示此心。一一搜窮。重重引證。普為一切法界含生。凡有心者。愿皆信受。才得信入。法爾自然發此無上菩提之心。便坐道場。行同體大悲。起無緣慈化。是以十方諸佛。讚了此心。能發菩提者。功德無盡。如華嚴經云。菩提心者。猶如種子。能生一切諸佛法故。菩提心者。猶如良田。能長眾生白凈法故。菩提心者。猶如大地。能持一切諸世間故。菩提心者。猶如凈水。能洗一切煩惱垢故。菩提心者。猶如大風。普於世間無所礙故。菩提心者。猶如盛火。能燒一切諸見薪故。菩提心者。猶如凈日。普照一切諸世間故。菩提心者。猶如盛月。諸白凈法悉圓滿故。菩提心者。猶如明燈。能放種種法光明故。菩提心者。猶如凈目。普見一切安危處故。菩提心者。猶如大道。普令得入大智城故。菩提心者。猶如正濟。令
【現代漢語翻譯】 現代漢語譯本： 成自性之空：這是指別教（區別于圓教的菩薩教法）的菩薩，直到大乘佛法的終極階段，才能夠領悟到這個心性的空性。雖然他們能夠看到這個不空的真如是十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）所依賴的基礎，但是他們現在還不具備這種能力。仍然需要通過漸修的次第來生起智慧，而且他們都不能夠認識到，自心一念之間就能夠圓滿平等正性，這種平等正性是凡夫和聖人所共有的，在真如實相的邊界上，沒有任何差別。因為不認識這個道理，所以他們都不能夠發起這無上無比、最殊勝廣大、不可思議的菩提之心。因此，他們所有的悲心、願力、智慧和行動，都不夠圓滿具足。如果一旦發起了這個菩提心，那麼功德就無邊無際，唸唸之間都能夠圓滿十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）。所以《凈名經》（《維摩詰所說經》的簡稱）中說，維摩詰說：『你們就應當發起阿耨多羅三藐三菩提心（無上正等正覺之心），這就是出家，這就是具足。』現在《宗鏡錄》正是爲了開示這個菩提心，一一地搜尋窮究，重重地引用證據，普遍地爲了所有法界中的一切有情眾生，凡是有心識的，都希望他們能夠相信接受。只要能夠信入，自然而然地就能夠發起這無上的菩提之心，便可以安坐于菩提道場，行同體大悲，發起無緣大慈的教化。因此，十方諸佛都讚歎這個菩提心，能夠發起菩提心的人，功德是無窮無盡的。如同《華嚴經》所說：『菩提心，猶如種子，能生一切諸佛法故。菩提心者，猶如良田，能長眾生白凈法故。菩提心者，猶如大地，能持一切諸世間故。菩提心者，猶如凈水，能洗一切煩惱垢故。菩提心者，猶如大風，普於世間無所礙故。菩提心者，猶如盛火，能燒一切諸見薪故。菩提心者，猶如凈日，普照一切諸世間故。菩提心者，猶如盛月，諸白凈法悉圓滿故。菩提心者，猶如明燈，能放種種法光明故。菩提心者，猶如凈目，普見一切安危處故。菩提心者，猶如大道，普令得入大智城故。菩提心者，猶如正濟，令』
【English Translation】 English version: The emptiness of inherent nature. Bodhisattvas of the Separate Teaching (a teaching method distinct from the Perfect Teaching). Until the end of the Great Vehicle (Mahayana), they awaken to this mind. Although they see that the non-emptiness is the basis upon which the Ten Dharma Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) rely, they do not yet possess it. They still rely on gradual cultivation to arise, and they are unable to recognize that, in a single thought, the mind can perfectly realize the equal and correct nature, which is shared by both ordinary beings and sages, and is undifferentiated at the boundary of reality. Because they do not recognize this, they are unable to generate this unsurpassed, unequaled, most excellent, vast, and inconceivable Bodhi Mind (mind of enlightenment). All their compassion, vows, wisdom, and actions are incomplete. If one generates this mind, the merit is boundless, and in every thought, one perfectly fulfills the Ten Paramitas (perfections of giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge). Therefore, the Vimalakirti Sutra says, 'Vimalakirti said, 'You should generate the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete, and perfect enlightenment). This is ordination, this is completeness.' Now, the Zong Jing Lu (Record of the Source Mirror) is precisely to reveal this mind, searching and investigating it in detail, repeatedly citing evidence, universally for all sentient beings in the Dharma Realm, all those with minds, wishing that they all believe and accept it. As soon as one gains faith and enters, naturally and spontaneously, one generates this unsurpassed Bodhi Mind, and then sits in the Bodhi-mandala (enlightenment seat), practicing great compassion as one body, and arising with unconditional loving-kindness to transform others. Therefore, the Buddhas of the ten directions praise this mind, and those who can generate Bodhi Mind have endless merit. As the Avatamsaka Sutra says, 'The Bodhi Mind is like a seed, able to generate all the Buddhadharmas. The Bodhi Mind is like a good field, able to grow the pure and white dharmas of sentient beings. The Bodhi Mind is like the earth, able to support all the worlds. The Bodhi Mind is like pure water, able to wash away all the defilements of afflictions. The Bodhi Mind is like a great wind, unobstructed in the world. The Bodhi Mind is like a blazing fire, able to burn all the fuel of views. The Bodhi Mind is like a pure sun, shining upon all the worlds. The Bodhi Mind is like a full moon, all pure and white dharmas are perfectly complete. The Bodhi Mind is like a bright lamp, able to emit various lights of the Dharma. The Bodhi Mind is like pure eyes, able to see all places of safety and danger. The Bodhi Mind is like a great road, universally enabling one to enter the city of great wisdom. The Bodhi Mind is like a proper ferry, enabling'
其得離諸邪法故。菩提心者。猶如大車。普能運載諸菩薩故。菩提心者。猶如門戶。開示一切菩薩行故。菩提心者。猶如宮殿。安住修習三昧法故。菩提心者。猶如園苑。于中游戲受法樂故。菩提心者。猶如舍宅。安隱一切諸眾生故。菩提心者。則為所歸。利益一切諸世間故。菩提心者。則為所依。諸菩薩行所依處故。菩提心者。猶如慈父。訓導一切諸菩薩故。菩提心者。猶如慈母。生長一切諸菩薩故。菩提心者。猶如乳母。養育一切諸菩薩故。菩提心者。猶如善友。成益一切諸菩薩故。菩提心者。猶如君主。勝出一切二乘人故。菩提心者。猶如帝王。一切愿中得自在故。菩提心者。猶如大海。一切功德悉入中故。菩提心者。如須彌山。于諸眾生心平等故。菩提心者。如鐵圍山。攝持一切諸世間故。菩提心者。猶如雪山。長養一切智慧藥故。菩提心者。猶如香山。出生一切功德香故。菩提心者。猶如虛空。諸妙功德廣無邊故。菩提心者。猶如蓮華。不染一切世間法故。菩提心者。猶如調慧象。其心善順。不獷戾故。菩提心者。猶如良善馬。遠離一切諸惡性故。菩提心者。如調御師。守護大乘一切法故。菩提心者。猶如良藥。能治一切煩惱病故。菩提心者。猶如坑阱。陷沒一切諸惡法故。菩提心者。猶如金剛。悉能穿徹
【現代漢語翻譯】 現代漢語譯本： 因為獲得遠離各種邪惡之法的緣故。菩提心（bodhicitta，enlightenment mind）就像一輛大車，普遍能夠運載諸位菩薩的緣故。菩提心就像門戶，開示一切菩薩的修行之故。菩提心就像宮殿，安住于其中修習三昧之法（samadhi，concentration）。菩提心就像園苑，在其中游戲並享受佛法的快樂之故。菩提心就像舍宅，使一切眾生都感到安穩的緣故。菩提心就是所歸宿之處，利益一切世間的緣故。菩提心就是所依賴之處，是諸位菩薩修行所依賴的地方。菩提心就像慈父，訓導一切菩薩的緣故。菩提心就像慈母，生長一切菩薩的緣故。菩提心就像乳母，養育一切菩薩的緣故。菩提心就像善友，成就並利益一切菩薩的緣故。菩提心就像君主，勝過一切聲聞乘（Śrāvakayāna）和緣覺乘（Pratyekabuddhayāna）之人。菩提心就像帝王，在一切願望中都能得到自在的緣故。菩提心就像大海，一切功德都匯入其中的緣故。菩提心就像須彌山（Sumeru），對於一切眾生心懷平等之故。菩提心就像鐵圍山（Cakravāla），攝持一切世間的緣故。菩提心就像雪山，生長一切智慧之藥的緣故。菩提心就像香山，出生一切功德之香的緣故。菩提心就像虛空，各種美妙功德廣大無邊的緣故。菩提心就像蓮花，不沾染一切世間法的緣故。菩提心就像調順的慧象，其心善良順從，不粗野暴戾的緣故。菩提心就像良善的馬，遠離一切惡劣習性的緣故。菩提心就像調御師，守護大乘（Mahāyāna）的一切佛法的緣故。菩提心就像良藥，能夠醫治一切煩惱疾病的緣故。菩提心就像坑阱，陷沒一切惡法的緣故。菩提心就像金剛（vajra），能夠穿透一切。
【English Translation】 English version: Because it obtains separation from all evil dharmas. The Bodhicitta (enlightenment mind) is like a great cart, universally able to transport all Bodhisattvas. The Bodhicitta is like a gateway, revealing all the practices of Bodhisattvas. The Bodhicitta is like a palace, dwelling within to cultivate the samadhi (concentration). The Bodhicitta is like a garden, wherein one plays and receives the joy of the Dharma. The Bodhicitta is like a dwelling, bringing peace to all sentient beings. The Bodhicitta is the refuge, benefiting all the worlds. The Bodhicitta is the reliance, the place where all Bodhisattva practices rely. The Bodhicitta is like a compassionate father, instructing all Bodhisattvas. The Bodhicitta is like a compassionate mother, giving birth to all Bodhisattvas. The Bodhicitta is like a wet nurse, nurturing all Bodhisattvas. The Bodhicitta is like a good friend, accomplishing and benefiting all Bodhisattvas. The Bodhicitta is like a monarch, surpassing all Śrāvakayāna (Hearer Vehicle) and Pratyekabuddhayāna (Solitary Realizer Vehicle) individuals. The Bodhicitta is like an emperor, obtaining freedom in all wishes. The Bodhicitta is like a great ocean, wherein all merits enter. The Bodhicitta is like Mount Sumeru (Sumeru), having equality of mind towards all sentient beings. The Bodhicitta is like the Iron Mountain Range (Cakravāla), holding together all the worlds. The Bodhicitta is like a snow mountain, growing all medicines of wisdom. The Bodhicitta is like a fragrant mountain, giving birth to all fragrances of merit. The Bodhicitta is like the void, with boundless and wonderful merits. The Bodhicitta is like a lotus flower, unstained by all worldly dharmas. The Bodhicitta is like a tamed wise elephant, its mind is kind and obedient, not wild or violent. The Bodhicitta is like a good horse, far from all evil natures. The Bodhicitta is like a tamer, guarding all the dharmas of the Mahāyāna (Great Vehicle). The Bodhicitta is like good medicine, able to cure all illnesses of afflictions. The Bodhicitta is like a pitfall, trapping all evil dharmas. The Bodhicitta is like a vajra (diamond scepter), able to penetrate all.
一切法故。菩提心者。猶如香篋。能貯一切功德香故。菩提心者。猶如妙華。一切世間所樂見故。菩提心者。如白栴檀。除眾生欲熱使清涼故。菩提心者。如黑沉香。能熏法界悉周遍故。菩提心者。如善見藥王。能破一切煩惱病故。菩提心者。如毗笈摩藥。能拔一切諸惑箭故。菩提心者。猶如帝釋。一切主中最為尊故。菩提心者。如毗沙門。能斷一切貧窮苦故。菩提心者。如功德天。一切功德所莊嚴故。菩提心者。如莊嚴具。莊嚴一切諸菩薩故。菩提心者。如劫燒火。能燒一切諸有為故。菩提心者。如無生根藥。長養一切諸佛法故。菩提心者。猶如龍珠。能消一切煩惱毒故。菩提心者。如水精珠。能清一切煩惱濁故。菩提心者。如如意珠。周給一切諸貧乏故。菩提心者。如功德瓶。滿足一切眾生心故。菩提心者。如如意樹。能雨一切莊嚴具故。菩提心者。如鵝羽衣。不受一切生死垢故。菩提心者。如白㲲線。從本已來性清凈故。菩提心者。如快利犁。能治一切眾生田故。菩提心者。如那羅延。能摧一切我見敵故。菩提心者。猶如快箭。能破一切諸苦的故。菩提心者。猶如利矛。能穿一切煩惱甲故。菩提心者。猶如堅甲。能護一切如理心故。菩提心者。猶如利刀。能斬一切煩惱首故。菩提心者。猶如利劍。能斷一切憍慢
【現代漢語翻譯】 現代漢語譯本 『一切法』的緣故，菩提心（bodhicitta，覺悟之心）就像一個香篋，因為它能儲存一切功德之香。菩提心就像美妙的鮮花，因為一切世間都樂於見到它。菩提心就像白栴檀（white sandalwood），能消除眾生的慾望之熱，使他們感到清涼。菩提心就像黑沉香（black agalloch eaglewood），能薰染整個法界，使其周遍。菩提心就像善見藥王（Sudarśana medicine king），能破除一切煩惱之病。菩提心就像毗笈摩藥（Vikrama medicine），能拔除一切迷惑之箭。 菩提心就像帝釋（Indra，眾神之王），在一切主宰之中最為尊貴。菩提心就像毗沙門（Vaiśravaṇa，北方守護神），能斷除一切貧窮之苦。菩提心就像功德天（Śrīmahādevī，吉祥天女），被一切功德所莊嚴。菩提心就像莊嚴具，能莊嚴一切諸菩薩。菩提心就像劫燒火，能焚燒一切有為法。 菩提心就像無生根藥，能長養一切諸佛之法。菩提心就像龍珠（Nāga-jewel），能消除一切煩惱之毒。菩提心就像水精珠（crystal jewel），能澄清一切煩惱之濁。菩提心就像如意珠（Cintāmaṇi），能賙濟一切貧乏。菩提心就像功德瓶（treasure vase），能滿足一切眾生的心。 菩提心就像如意樹（Kalpavriksha），能降下一切莊嚴之具。菩提心就像鵝羽衣，不受一切生死之垢。菩提心就像白㲲線，從根本上來說，其自性是清凈的。菩提心就像快利的犁，能耕耘一切眾生的福田。菩提心就像那羅延（Nārāyaṇa，毗濕奴神），能摧毀一切我見之敵。菩提心就像快速的箭，能射破一切痛苦之靶。 菩提心就像銳利的矛，能穿透一切煩惱之甲。菩提心就像堅固的盔甲，能守護一切如理之心。菩提心就像鋒利的刀，能斬斷一切煩惱之首。菩提心就像銳利的劍，能斬斷一切驕慢。
【English Translation】 English version Because of 『all dharmas,』 the Bodhicitta (mind of enlightenment) is like a fragrant casket, as it can store the fragrance of all merits. The Bodhicitta is like a wonderful flower, as all the world delights in seeing it. The Bodhicitta is like white sandalwood, as it removes the heat of desire from sentient beings, bringing them coolness. The Bodhicitta is like black agalloch eaglewood, as it can perfume the entire Dharma realm, pervading it completely. The Bodhicitta is like the Sudarśana medicine king, as it can destroy all diseases of afflictions. The Bodhicitta is like Vikrama medicine, as it can extract all arrows of delusion. The Bodhicitta is like Indra (lord of the gods), the most honored among all lords. The Bodhicitta is like Vaiśravaṇa (Guardian of the North), as it can cut off all suffering of poverty. The Bodhicitta is like Śrīmahādevī (Goddess of Fortune), adorned with all merits. The Bodhicitta is like ornaments, adorning all Bodhisattvas. The Bodhicitta is like the fire at the end of an eon, as it can burn all conditioned phenomena. The Bodhicitta is like the root medicine of non-origination, as it nurtures all the dharmas of all Buddhas. The Bodhicitta is like a Nāga-jewel (dragon pearl), as it can eliminate all poisons of afflictions. The Bodhicitta is like a crystal jewel, as it can purify all turbidity of afflictions. The Bodhicitta is like a Cintāmaṇi (wish-fulfilling jewel), as it provides for all the impoverished. The Bodhicitta is like a treasure vase, as it fulfills the minds of all sentient beings. The Bodhicitta is like a Kalpavriksha (wish-fulfilling tree), as it can rain down all adornments. The Bodhicitta is like a garment of goose feathers, untouched by all defilements of birth and death. The Bodhicitta is like a white woolen thread, as its nature is pure from the very beginning. The Bodhicitta is like a sharp plow, as it can cultivate the fields of merit for all sentient beings. The Bodhicitta is like Nārāyaṇa (Vishnu), as it can destroy all enemies of self-view. The Bodhicitta is like a swift arrow, as it can shatter all targets of suffering. The Bodhicitta is like a sharp spear, as it can pierce through all armor of afflictions. The Bodhicitta is like strong armor, as it can protect all minds that accord with truth. The Bodhicitta is like a sharp knife, as it can sever all heads of afflictions. The Bodhicitta is like a sharp sword, as it can cut off all arrogance.
鎧故。菩提心者。如勇將幢。能伏一切諸魔軍故。菩提心者。猶如利鋸。能截一切無明樹故。菩提心者。猶如利斧。能伐一切諸苦樹故。菩提心者。猶如兵仗。能防一切諸苦難故。菩提心者。猶如善手。防護一切諸度身故。菩提心者。猶如好足。安立一切諸功德故。菩提心者。猶如眼藥。滅除一切無明翳故。菩提心者。猶如鉗鑷。能拔一切身見刺故。菩提心者。猶如臥具。息除生死諸勞苦故。菩提心者。如善知識。能解一切生死縛故。菩提心者。如好珍財。能除一切貧窮事故。菩提心者。如大導師。善知菩薩出要道故。菩提心者。猶如伏藏。出功德財無匱乏故。菩提心者。猶如涌泉。生智慧水無窮盡故。菩提心者。猶如明鏡。普現一切法門像故。菩提心者。猶如蓮華。不染一切諸罪垢故。菩提心者。猶如大河。流引一切度攝法故。菩提心者。如大龍王。能雨一切妙法雨故。菩提心者。猶如命根。任持菩薩大悲身故。菩提心者。猶如甘露。能令安住不死界故。菩提心者。猶如大網。普攝一切諸眾生故。菩提心者。猶如罥索。攝取一切所應化故。菩提心者。猶如鉤餌。出有淵中所居者故。菩提心者。如阿伽陀藥。能令無病永安隱故。菩提心者。如除毒藥。悉能消歇含愛毒故。菩提心者。如善持咒。能除一切顛倒毒故。菩提
【現代漢語翻譯】 現代漢語譯本 佛說：菩提心就像勇猛將領的旗幟，因為它能降伏一切魔軍。菩提心就像鋒利的鋸子，因為它能截斷一切無明之樹。菩提心就像銳利的斧頭，因為它能砍伐一切痛苦之樹。菩提心就像兵器，因為它能防禦一切苦難。菩提心就像靈巧的手，因為它能保護一切修波羅蜜（度，到達彼岸）之身。 菩提心就像美好的雙足，因為它能安立一切功德。菩提心就像眼藥，因為它能消除一切無明之翳。菩提心就像鉗子，因為它能拔除一切身見之刺。菩提心就像臥具，因為它能止息生死輪迴中的一切勞苦。菩提心就像良師益友，因為它能解開一切生死之束縛。 菩提心就像珍貴的財寶，因為它能去除一切貧窮困苦。菩提心就像偉大的導師，因為它深知菩薩脫離輪迴的要道。菩提心就像埋藏的寶藏，因為它能源源不斷地涌出功德財富。菩提心就像涌出的泉水，因為它能生出無窮無盡的智慧之水。菩提心就像明亮的鏡子，因為它能普遍顯現一切法門的景象。 菩提心就像蓮花，因為它不沾染一切罪惡污垢。菩提心就像大河，因為它能引導一切修習度脫之法。菩提心就像大龍王，因為它能降下一切美妙的佛法之雨。菩提心就像命根，因為它能支撐菩薩的大悲之身。菩提心就像甘露，因為它能使人安住于不死之境。 菩提心就像大網，因為它能普遍攝取一切眾生。菩提心就像繩索，因為它能攝取一切應該被教化之人。菩提心就像魚鉤和魚餌，因為它能救出居住在有海深淵中的眾生。菩提心就像阿伽陀藥（agadha-藥名，能治一切病的藥），因為它能使人無病，永遠安樂。 菩提心就像解毒藥，因為它能完全消除包含貪愛的毒素。菩提心就像善於持咒之人，因為它能去除一切顛倒妄想之毒。
【English Translation】 English version Thus it is. The Bodhi-mind is like the banner of a brave general, because it can subdue all the armies of Mara (demon). The Bodhi-mind is like a sharp saw, because it can cut down all the trees of ignorance. The Bodhi-mind is like a sharp axe, because it can fell all the trees of suffering. The Bodhi-mind is like a weapon, because it can defend against all hardships. The Bodhi-mind is like a skillful hand, because it protects all bodies practicing pāramitās (perfections, ways to cross over). The Bodhi-mind is like good feet, because it establishes all merits. The Bodhi-mind is like eye medicine, because it eliminates all veils of ignorance. The Bodhi-mind is like tweezers, because it can pull out all the thorns of self-view. The Bodhi-mind is like bedding, because it pacifies all the toils and sufferings of birth and death. The Bodhi-mind is like a good teacher, because it can untie all the bonds of birth and death. The Bodhi-mind is like precious treasure, because it can remove all poverty and hardship. The Bodhi-mind is like a great guide, because it knows well the essential path for Bodhisattvas to escape samsara. The Bodhi-mind is like a hidden treasure, because it produces a wealth of merit without depletion. The Bodhi-mind is like a gushing spring, because it generates endless waters of wisdom. The Bodhi-mind is like a bright mirror, because it universally reflects the images of all Dharma (teachings) doors. The Bodhi-mind is like a lotus flower, because it is not stained by any defilements of sin. The Bodhi-mind is like a great river, because it flows and guides all practices of deliverance. The Bodhi-mind is like a great dragon king, because it can rain down all the wonderful Dharma rain. The Bodhi-mind is like the root of life, because it sustains the Bodhisattva's great compassionate body. The Bodhi-mind is like ambrosia, because it enables one to abide in the realm of immortality. The Bodhi-mind is like a great net, because it universally gathers all sentient beings. The Bodhi-mind is like a snare, because it captures all those who should be transformed. The Bodhi-mind is like a hook and bait, because it brings out those who dwell in the abyss of existence. The Bodhi-mind is like the agadha medicine (agadha - name of a medicine, a medicine that can cure all diseases), because it brings about freedom from illness and eternal peace. The Bodhi-mind is like an antidote, because it can completely extinguish the poison of attachment and love. The Bodhi-mind is like one who skillfully holds a mantra, because it can remove all the poisons of inverted views.
心者。猶如疾風。能卷一切諸障霧故。菩提心者。如大寶洲。出生一切覺分寶故。菩提心者。如好種性。出生一切白凈法故。菩提心者。猶如住宅。諸功德法所依處故。菩提心者。猶如市肆。菩薩商人貿易處故。菩提心者。如鍊金藥。能治一切煩惱垢故。菩提心者。猶如好蜜。圓滿一切功德味故。菩提心者。猶如正道。令諸菩薩入智城故。菩提心者。猶如好器。能持一切白凈物故。菩提心者。猶如時雨。能滅一切煩惱塵故。菩提心者。則為住處。一切菩薩所住處故。菩提心者。則為授行。不取聲聞解脫果故。菩提心者。如凈琉璃。自性明潔無諸垢故。菩提心者。如帝青寶。出過世間三乘智故。菩提心者。如更漏鼓。覺諸眾生。煩惱睡故。菩提心者。如清凈水。性本澄潔無垢濁故。菩提心者。如閻浮金。映奪一切有為善故。菩提心者。如大山王。超出一切諸世間故。菩提心者。則為所歸。不拒一切諸來者故。菩提心者。則為義利。能除一切衰惱事故。菩提心者。則為妙寶。能令一切心歡喜故。菩提心者。如大施會。充滿一切眾生心故。菩提心者。則為尊勝。諸眾生心無與等故。菩提心者。猶如伏藏。能攝一切諸佛法故。菩提心者。如因陀羅網。能伏煩惱阿修羅故。菩提心者。如婆樓那風。能動一切所應化故。菩提心者。
【現代漢語翻譯】 現代漢語譯本 心，猶如疾風，能捲走一切障礙的迷霧。菩提心（Bodhicitta，覺悟之心）猶如巨大的寶洲，能 জন্ম出一切覺悟的組成部分。菩提心猶如優良的種子，能 জন্ম出一切純潔善良的法。菩提心猶如住宅，是各種功德法所依賴的處所。菩提心猶如市場，是菩薩商人進行貿易的地方。菩提心猶如鍊金藥，能治療一切煩惱的污垢。菩提心猶如美好的蜂蜜，圓滿一切功德的滋味。菩提心猶如正道，引導菩薩進入智慧之城。菩提心猶如美好的器皿，能盛載一切純潔美好的事物。菩提心猶如及時的雨水，能熄滅一切煩惱的塵埃。菩提心是安住之處，是一切菩薩所居住的地方。菩提心是給予行動的動力，不取聲聞（Śrāvaka，小乘佛教徒）的解脫之果。菩提心猶如清凈的琉璃，自性明亮潔凈，沒有絲毫污垢。菩提心猶如帝青寶，超越世間三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）的智慧。菩提心猶如更漏鼓，喚醒眾生，脫離煩惱的沉睡。菩提心猶如清凈的水，本性澄澈潔凈，沒有污垢和渾濁。菩提心猶如閻浮金（Jambudvipa gold，一種純凈的黃金），映照並勝過一切有為的善行。菩提心猶如大山之王，超出一切世間。菩提心是歸宿，不拒絕一切前來尋求庇護的人。菩提心是義利，能消除一切衰敗和惱人的事情。菩提心是美妙的珍寶，能令一切心歡喜。菩提心猶如盛大的佈施大會，充滿一切眾生的心。菩提心是尊貴殊勝的，眾生的心沒有可以與之相比的。菩提心猶如伏藏，能攝取一切諸佛之法。菩提心猶如因陀羅網（Indra's net，帝釋天之網），能降伏煩惱的阿修羅（Asura，一種惡神）。菩提心猶如婆樓那風（Varuna's wind，一種神風），能感動一切所應教化的人。菩提心……
【English Translation】 English version The mind is like a swift wind, capable of blowing away all obstructing mists. The Bodhicitta (mind of enlightenment) is like a great treasure island, giving birth to all components of awakening. The Bodhicitta is like good seed, giving birth to all pure and virtuous dharmas. The Bodhicitta is like a dwelling, a place where all meritorious dharmas rely. The Bodhicitta is like a marketplace, a place where Bodhisattva merchants trade. The Bodhicitta is like alchemical medicine, capable of curing all defilements of afflictions. The Bodhicitta is like fine honey, perfecting the taste of all merits. The Bodhicitta is like the right path, leading Bodhisattvas into the city of wisdom. The Bodhicitta is like a good vessel, capable of holding all pure and virtuous things. The Bodhicitta is like timely rain, capable of extinguishing all dust of afflictions. The Bodhicitta is a dwelling place, a place where all Bodhisattvas reside. The Bodhicitta is the act of bestowing action, not taking the fruit of liberation of the Śrāvakas (Hearers, disciples of Hinayana Buddhism). The Bodhicitta is like pure crystal, its nature bright and clean, without any defilement. The Bodhicitta is like lapis lazuli, surpassing the wisdom of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, Hearer Vehicle, Solitary Realizer Vehicle, Bodhisattva Vehicle) of the world. The Bodhicitta is like a clepsydra drum, awakening beings from the sleep of afflictions. The Bodhicitta is like pure water, its nature originally clear and clean, without defilement or turbidity. The Bodhicitta is like Jambudvipa gold (a pure type of gold), illuminating and surpassing all conditioned virtues. The Bodhicitta is like the king of great mountains, surpassing all worlds. The Bodhicitta is a refuge, not rejecting all who come seeking shelter. The Bodhicitta is benefit and profit, capable of eliminating all decline and vexing matters. The Bodhicitta is a wonderful treasure, capable of making all hearts rejoice. The Bodhicitta is like a great giving assembly, filling the hearts of all beings. The Bodhicitta is venerable and supreme, the hearts of beings have nothing to compare with it. The Bodhicitta is like a hidden treasure, capable of gathering all the dharmas of all Buddhas. The Bodhicitta is like Indra's net (the net of the god Indra), capable of subduing the Asuras (a type of demon) of afflictions. The Bodhicitta is like Varuna's wind (a divine wind), capable of moving all those who should be transformed. The Bodhicitta...
如因陀羅火。能燒一切諸惑習故。菩提心者。如佛支提。一切世間應供養故。善男子。菩提心者。成就如是無量功德。舉要言之。應知悉與一切佛法諸功德等。何以故。因菩提心。出生一切諸菩薩行。三世如來。從菩提心而出生故。是故善男子。若有發阿耨多羅三藐三菩提心者。則已出生無量功德。普能攝取一切智道。乃至善男子。如有寶珠。名自在王。日月光明所照之處。一切財寶衣服等物。所有價直悉不能及。菩薩摩訶薩。發菩提心。自在王寶。亦復如是。一切智光所照之處。三世所有天人二乘。漏無漏善一切功德。皆不能及。善男子。海中有寶。名曰海藏。普現海中莊嚴事。菩薩摩訶薩。菩提心寶。亦復如是。普能顯現一切智海諸莊嚴事。善男子。譬如天上閻浮檀金。唯除心王大摩尼寶。余無及者。菩薩摩訶薩。發菩提心閻浮檀金。亦復如是。除一切智心王大寶。余無及者。乃至善男子。菩提心者。成就如是無量無邊。乃至不可說不可說殊勝功德。若有眾生。發阿耨多羅三藐三菩提心。則獲如是勝功德法。如上略錄。華嚴大教一百二十門。贊發此心功德。廣大無邊。然經中。雖引諸希奇珍寶譬況。皆是世間有限之物。以粗比妙。將淺況深。寧齊出世無盡之珍。豈等佛法難思之旨。故知世出世間。天下之貴。無過
【現代漢語翻譯】 現代漢語譯本： 如同因陀羅火（Indra's fire，帝釋天的火焰），能焚燒一切迷惑和習氣。菩提心，如同佛塔（Buddha-cetiya，供奉佛陀舍利的塔），應受一切世間眾生的供養。善男子，菩提心成就如此無量的功德。總而言之，應當知道它與一切佛法和諸功德相等。為什麼呢？因為菩提心出生一切菩薩的修行，三世諸佛都是從菩提心而生的。所以，善男子，如果有人發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），就已經出生了無量的功德，普遍能夠攝取一切智慧之道。乃至，善男子，如有寶珠，名為自在王（Cakravarti-ratna，轉輪王寶珠），日月光明所照之處，一切財寶衣服等物，所有的價值都不能與它相比。菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），發起菩提心，如同自在王寶一樣，一切智慧之光所照之處，三世所有天人二乘（Śrāvaka-Pratyekabuddha，聲聞和緣覺），有漏無漏的善行和一切功德，都不能與它相比。善男子，海中有寶，名叫海藏（Sāgara-garbha，海中寶藏），普遍顯現海中的莊嚴之事。菩薩摩訶薩的菩提心寶，也像這樣，普遍能夠顯現一切智慧之海的諸莊嚴之事。善男子，譬如天上閻浮檀金（Jambudvipa-gold，閻浮提的黃金），唯有心王大摩尼寶（Citta-rāja-mahā-mani，心王大摩尼寶）可以相比，其餘的都不能及。菩薩摩訶薩發起菩提心的閻浮檀金，也像這樣，除了能與一切智心王大寶相比，其餘的都不能及。乃至，善男子，菩提心成就如此無量無邊，乃至不可說不可說的殊勝功德。如果有眾生髮起了阿耨多羅三藐三菩提心，就能獲得如此殊勝的功德法。如上簡略地摘錄了《華嚴經》的大教義中一百二十門讚歎發起此心功德的內容，廣大無邊。然而經中，雖然引用各種稀奇珍寶來比喻，但都是世間有限之物，用粗糙的比喻精妙的，用淺顯的比喻深刻的，怎麼能與出世間無盡的珍寶相比呢？又怎麼能與佛法難以思議的宗旨相比呢？所以要知道世間和出世間，天下最珍貴的，沒有超過菩提心的了。
【English Translation】 English version: Like Indra's fire, it can burn away all delusions and habits. The Bodhi-citta (mind of enlightenment), is like a Buddha-cetiya (Buddha shrine), worthy of offerings from all beings in the world. Good man, the Bodhi-citta accomplishes such immeasurable merits. In short, know that it is equal to all Buddha-dharmas and all merits. Why? Because the Bodhi-citta gives rise to all Bodhisattva practices, and the Tathagatas (Buddhas) of the three times are born from the Bodhi-citta. Therefore, good man, if someone generates the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete and perfect enlightenment), they have already given rise to immeasurable merits and can universally gather all paths of wisdom. Furthermore, good man, if there is a precious jewel called the Cakravarti-ratna (Sovereign King Jewel), wherever the light of the sun and moon shines, all treasures, clothing, and other things cannot match its value. The Bodhisattva-mahāsattva (great Bodhisattva), generating the Bodhi-citta, is like the Sovereign King Jewel. Wherever the light of all wisdom shines, all mundane and supramundane virtues of gods, humans, and the two vehicles (Śrāvaka-Pratyekabuddha, Hearers and Solitary Buddhas) of the three times cannot match it. Good man, in the ocean, there is a treasure called Sāgara-garbha (Ocean Treasury), which universally manifests adornments in the ocean. The Bodhi-citta jewel of the Bodhisattva-mahāsattva is also like this, universally able to manifest all the adornments of the ocean of all wisdom. Good man, just as in the heavens, Jambudvipa-gold (Jambudvipa gold) is unmatched except by the Citta-rāja-mahā-mani (Great Mani Jewel of the King of Mind), so too is the Bodhi-citta Jambudvipa gold of the Bodhisattva-mahāsattva. Except for the great jewel of the mind-king of all wisdom, nothing else can compare. Furthermore, good man, the Bodhi-citta accomplishes such immeasurable, boundless, and even unspeakable, unspeakable, supreme merits. If there are beings who generate the Anuttara-samyak-sambodhi-citta, they will obtain such supreme meritorious dharmas. As briefly recorded above, the Avatamsaka Sutra's great teachings have one hundred and twenty sections praising the merits of generating this mind, which are vast and boundless. However, although the sutras use various rare and precious jewels as metaphors, they are all limited worldly things, using the coarse to compare to the subtle, and the shallow to compare to the profound. How can they compare to the endless treasures of the supramundane? How can they equal the inconceivable essence of the Buddha-dharma? Therefore, know that in both the mundane and supramundane realms, nothing is more precious than the Bodhi-citta.
心寶。如師子奮迅。威猛最雄。像王蹴蹋。勢力無等。所以大樹緊那羅王所問經云。爾時大樹緊那羅王白言。世尊。我聞菩薩所有三昧。名曰寶住。若有菩薩得是三昧。一切法寶。諸功德法。自然而得。佛告緊那羅王言。若有菩薩。欲令佛寶種性不斷。法寶種性僧寶種性不絕者。修集生起八十種寶。所謂不忘一切智寶之心。乃至觀空無相無愿解脫門寶心。入甘露門故。觀一切法無生。寶心。得無生法忍故。見一切法如幻如夢如焰如影如響如水月。寶心。不住諸見故。觀因緣法。寶心離斷常見故。離諸邊見垢穢。寶心。離於二故。入無二法門。寶心。覺一道故。離一切行。寶心。至正位故。正觀法位。寶心。一切法平等故。集助一切菩提法。寶心。覺了一切佛法故。乃至喻如大海。為眾法主。集一切寶。一切眾寶。皆悉來歸。於是海中出生諸寶。如是緊那羅王。菩薩。得是寶住三昧。為諸一切眾生之主。集一切寶。一切法寶。皆悉歸趣。是以祖師云。一切寶中。心寶為上。故知一切法寶。皆歸宗鏡中。無有法財珍寶。而不積聚。如入法界體性經云。文殊師利。復白佛言。以何因緣。名以三昧為寶積耶。佛告文殊師利。譬如大摩尼寶。善磨瑩已。安置凈處。隨彼地方。出諸珍寶不可窮盡。如是文殊師利。我住此三昧。觀于
【現代漢語翻譯】 現代漢語譯本 心寶。猶如獅子奮迅，威猛無比，又如象王踐踏，勢力無等。所以《大樹緊那羅王所問經》中說：當時大樹緊那羅王稟告佛陀說：『世尊，我聽聞菩薩有一種三昧，名叫寶住。如果菩薩得到這種三昧，一切法寶，各種功德之法，自然而然就能得到。』佛陀告訴緊那羅王說：『如果有菩薩，想要佛寶的種性不斷絕，法寶的種性、僧寶的種性不滅絕，就要修集生起八十種寶。也就是不忘記一切智寶之心，乃至觀空、無相、無愿解脫門寶心，因為進入甘露門，所以觀一切法無生。寶心，因為得到無生法忍。見一切法如幻、如夢、如焰、如影、如響、如水中之月。寶心，不住于各種見解。觀因緣法。寶心，遠離斷見和常見。遠離各種邊見垢穢。寶心，遠離二元對立，進入無二法門。寶心，覺悟唯一真道。遠離一切造作。寶心，到達正確的位置。正確地觀察法位。寶心，一切法平等。積聚輔助一切菩提之法。寶心，覺悟了一切佛法。』乃至譬如大海，為眾法之主，聚集一切寶藏，一切眾寶，都來歸附。於是在海中出生各種寶藏。如此緊那羅王，菩薩得到這種寶住三昧，成為一切眾生之主，聚集一切寶藏，一切法寶，都歸向於他。因此祖師說：『一切寶中，心寶為上。』所以知道一切法寶，都歸宗于鏡中，沒有法財珍寶，而不積聚的。如《入法界體性經》中說：文殊師利（Manjushri，菩薩名）又稟告佛陀說：『以何種因緣，稱這種三昧為寶積呢？』佛陀告訴文殊師利說：『譬如一顆大的摩尼寶（Mani jewel，如意寶珠），經過仔細打磨，安置在乾淨的地方，隨著那個地方，涌出各種珍寶，不可窮盡。如此文殊師利，我安住于這種三昧，觀察于』
【English Translation】 English version 'Heart Treasure'. Like a lion's vigorous roar, supremely majestic and brave; like an elephant king's trampling, its power unmatched. Therefore, the Surya-garbha-samadhi-sutra says: At that time, King Kinnara Mahavriksha said to the World Honored One: 'World Honored One, I have heard of a samadhi possessed by Bodhisattvas called 'Treasure Abiding'. If a Bodhisattva obtains this samadhi, all Dharma treasures and meritorious Dharmas will naturally be obtained.' The Buddha told King Kinnara: 'If there is a Bodhisattva who wishes to prevent the Buddha-jewel lineage from being cut off, and the Dharma-jewel and Sangha-jewel lineages from being extinguished, they should cultivate and generate eighty kinds of treasures. These are: the mind of not forgetting the treasure of all-wisdom; up to the treasure-mind of contemplating emptiness, signlessness, and desirelessness as the doors to liberation, because they enter the gate of nectar, therefore they contemplate all Dharmas as unarisen. The treasure-mind, because they obtain the forbearance of no-birth. Seeing all Dharmas as illusions, dreams, flames, shadows, echoes, and the moon in water. The treasure-mind, not abiding in various views. Contemplating the Dharma of dependent origination. The treasure-mind, being apart from the views of permanence and annihilation. Being apart from the defilements of various extreme views. The treasure-mind, being apart from duality, entering the gate of non-duality. The treasure-mind, awakening to the one true path. Being apart from all actions. The treasure-mind, arriving at the correct position. Correctly contemplating the position of Dharma. The treasure-mind, all Dharmas being equal. Gathering and assisting all Dharmas of Bodhi. The treasure-mind, awakening to all Buddha-Dharmas.' It is even like the great ocean, being the master of all Dharmas, gathering all treasures, and all treasures come to it. Thus, various treasures are born in the ocean. In this way, King Kinnara, the Bodhisattva who obtains this Treasure Abiding Samadhi becomes the master of all beings, gathering all treasures, and all Dharma treasures return to him. Therefore, the Patriarch said: 'Among all treasures, the heart treasure is supreme.' Therefore, it is known that all Dharma treasures return to the mirror, and there is no Dharma wealth or treasure that is not accumulated. As the Gandavyuha Sutra says: Manjushri (Manjushri, name of a Bodhisattva) again said to the Buddha: 'By what cause and condition is this samadhi called Treasure Accumulation?' The Buddha told Manjushri: 'It is like a great Mani jewel (Mani jewel, wish-fulfilling jewel), which, after being carefully polished and placed in a clean place, produces various inexhaustible treasures according to that place. Thus, Manjushri, I abide in this samadhi, contemplating'
東方。見無量阿僧祇世界。現在諸佛如來。阿羅訶。三藐三佛陀。如是南西北方四維上下。如是。十方無量阿僧祇世界。我皆現見是諸如來。住此三昧。為眾說法。文殊師利。我住此三昧。不見一法。然非法界。釋曰。寶積三昧者。即一切眾生心。是。無量功德聚。猶如世間寶積。若能住此一心寶積三昧。有何功德寶而不知。故能見十方佛寶。普照無餘。所以云不見一法。然非法界。是以萬類之中。唯心為貴。如金翅鳥。命終之後。骨肉散盡。唯有心在。難陀龍王。取此鳥心。以為明珠。轉輪王得。以為如意珠。然一切眾生心。亦復如是。幻身雖滅。真心不壞。如經云。如劫燒火。不燒虛空。又祖師云。百骸雖潰散。一物鎮長靈。若能了此常住真心。即同獲于如意珠寶。若得之者。廣濟於法界。用之者。普潤於十方。以此諸大乘經中。十方諸佛。同共讚揚此菩提心。況如無際虛空。未言少分。若下位淺智。焉敢言之。故先德釋涅槃教義云。種種名目。只是一心法。此法即是佛師。諸菩薩母。諸佛菩薩。辯不能宣。凡夫千舌。豈解揄揚。二乘百盲。焉能舞手者哉。此論開發信入。功德無邊。若但見聞。設不信樂。尚種善根。無空過者。如華嚴經云。佛子。譬如丈夫。食少金剛。終竟不消。要穿其身。出在于外。何以故。
【現代漢語翻譯】 現代漢語譯本 東方，我看見了無量阿僧祇（asaṃkhya，無數）世界。現在有諸佛如來、阿羅訶（arhat，應供）、三藐三佛陀（samyak-saṃbuddha，正等覺者）。像這樣，南、西、北四方以及四維上下，像這樣，十方無量阿僧祇世界，我都能看見這些如來，安住於此三昧（samādhi，禪定），為眾生說法。文殊師利（Mañjuśrī），我安住於此三昧，不見任何一法，然而也並非非法界。釋義說：寶積三昧，就是一切眾生的心，是無量功德的聚集，猶如世間的寶藏。如果能夠安住于這一心寶積三昧，有什麼功德寶不知道呢？所以能夠看見十方佛寶，普照無餘。所以說不見一法，然而也並非非法界。因此，在萬物之中，唯有心最為珍貴，如同金翅鳥，命終之後，骨肉散盡，唯有心還在。難陀龍王（Nanda），取此鳥心，作為明珠。轉輪王（cakravartin）得到它，作為如意珠。然而一切眾生的心，也是如此，幻身雖然滅亡，真心不會壞滅。如經中所說：如同劫火燃燒，不會燒燬虛空。又有祖師說：百骸雖然潰散，一物鎮守長靈。如果能夠了解這常住真心，就如同獲得瞭如意珠寶。如果得到它，就能廣濟於法界，使用它，就能普潤於十方。因此，在諸大乘經典中，十方諸佛，共同讚揚這菩提心（bodhicitta，覺悟之心），何況如同無際虛空，還未說到少分。如果下位淺智之人，怎敢談論它呢？所以先德解釋《涅槃經》的教義說：種種名目，只是一心法。此法就是佛的老師，諸菩薩的母親。諸佛菩薩，辯才不能宣說，凡夫千舌，怎能稱揚？二乘百盲，怎能舞動雙手呢？此論開發信心，功德無邊。如果只是見聞，即使不信奉，尚且種下善根，不會空過。如《華嚴經》所說：佛子，譬如丈夫，食少金剛，終究不能消化，一定要穿透他的身體，從外面出來。為什麼呢？
【English Translation】 English version To the East, I see immeasurable asaṃkhya (countless) worlds. There are now Buddhas, Tathagatas (thus-gone ones), Arhats (worthy ones), Samyak-saṃbuddhas (perfectly enlightened ones). Likewise, in the South, West, North, the four intermediate directions, above and below, in these ten directions of immeasurable asaṃkhya worlds, I can see all these Tathagatas abiding in this samādhi (meditative absorption), teaching the Dharma to sentient beings. Mañjuśrī, I abide in this samādhi and do not see any dharma, yet it is not outside the realm of Dharma. The commentary says: The Treasure Accumulation Samādhi is the mind of all sentient beings, a gathering of immeasurable merits, like a treasure trove in the world. If one can abide in this one-minded Treasure Accumulation Samādhi, what meritorious treasure is there that one would not know? Therefore, one can see the Buddha treasures of the ten directions, illuminating everything without remainder. Therefore, it is said that one does not see any dharma, yet it is not outside the realm of Dharma. Thus, among all things, the mind is the most precious, like the Garuda bird. After its life ends, its bones and flesh scatter, but only the heart remains. Nanda, the Dragon King, takes this bird's heart as a bright pearl. The cakravartin (wheel-turning king) obtains it as a wish-fulfilling jewel. However, the minds of all sentient beings are also like this. Although the illusory body perishes, the true mind does not decay. As the sutra says: Like the fire of the kalpa burning, it does not burn empty space. Furthermore, a patriarch said: 'Although the hundred bones may disintegrate, one thing remains eternally spiritual.' If one can understand this constant, true mind, it is like obtaining a wish-fulfilling jewel. If one obtains it, one can broadly benefit the Dharma realm; if one uses it, one can universally moisten the ten directions. Therefore, in all the Great Vehicle sutras, the Buddhas of the ten directions together praise this bodhicitta (mind of enlightenment). Moreover, it is like limitless empty space, not even a small part has been spoken of. If those of lower position and shallow wisdom, how dare they speak of it? Therefore, a former worthy explained the teachings of the Nirvana Sutra, saying: 'Various names are only the Dharma of the one mind. This Dharma is the teacher of the Buddhas, the mother of all Bodhisattvas.' The Buddhas and Bodhisattvas cannot fully express it with their eloquence; how can ordinary people with a thousand tongues praise it? How can the two vehicles, blind in a hundred ways, wave their hands? This treatise develops faith and entry, and its merits are boundless. If one only sees and hears it, even if one does not believe and rejoice, one still plants good roots and does not pass by in vain. As the Avatamsaka Sutra says: 'Buddha-child, it is like a man who eats a small amount of vajra (diamond), which ultimately cannot be digested. It must pierce through his body and come out on the outside. Why is that?'
金剛不與肉身雜穢而同止故。于如來所。種少善根。亦復如是。要穿一切有為諸行煩惱身。過到于無為究竟智處。何以故。此少善根。不與有為諸行煩惱而共住故。佛子。假使乾草。積同須彌。投火于中。如芥子許。必皆燒盡。何以故。火能燒故。于如來所。種少善根。亦復如是。必能燒盡一切煩惱。究竟得於無餘涅槃。何以故。此少善根。性究竟故。佛子。譬如雪山有藥王樹。名曰善見。若有見者。眼得清凈。若有聞者。耳得清凈。若有嗅者。鼻得清凈。若有嘗者。舌得清凈。若有觸者。身得清凈。若有眾生。取彼地土。亦能為作除病利益。佛子。如來應正等覺無上藥王。亦復如是。能作一切。饒益眾生。若有得見如來色身。眼得清凈。若有得聞如來名號。耳得清凈。若有得嗅如來戒香。鼻得清凈。若有得嘗如來法味。舌得清凈。具廣長舌。解語言法。若有得觸如來光者。身得清凈。究竟獲得無上法身。若於如來生憶念者。則得唸佛三昧清凈。若有眾生。供養如來所經土地。及塔廟者。亦具善根。滅除一切諸煩惱患。得賢聖樂。佛子。我今告汝。設有眾生。見聞于佛。業障纏覆。不生信樂。亦種善根。無空過者。乃至究竟入于涅槃。佛子。菩薩摩訶薩應如是知。于如來所。見聞親近。所種善根。悉離一切諸不善法。
具足善法。故知若見若聞。若信不信。皆得究竟無上善根。以見圓覺之佛。普門之法故。以覺圓故。無有缺減。以法普故。自然具足。豈非究竟耶。所以華嚴初發心功德品頌云。菩薩發心功德量。億劫稱揚不可盡。以出一切諸如來。獨覺聲聞安樂故。十方國土諸眾生。皆悉施安無量劫。勸持五戒及十善。四禪四等諸定處。復于多劫施安樂。令斷諸惑成羅漢。彼諸福聚雖無量。不與發心功德比。又教億眾成緣覺。獲無諍行微妙道。以彼而校菩提心。算數譬喻無能及。一念能過塵數剎。如是經于無量劫。此諸剎數尚可量。發心功德不可知。又頌云。所說種種眾譬喻。無有能及菩提心。以諸三世人中尊。皆從發心而得生。華嚴指歸云。明經有十種益。一見聞益。謂此見聞如來。及此遺法。所種善根。成金剛種不可破壞。要心成佛。如性起品云。佛子。乃至不信邪見眾生。見聞佛者。彼諸眾生。于見聞中得種善根。果報不虛。乃至究竟涅槃等。二發心益。謂信位既滿。稱彼佛懷發此大心。此心即是普賢法攝。是故融通。即遍無盡時處等法界。既入彼攝彼。即全諸位。悉皆成滿。故經云。初發心即是佛故。悉與三世諸如來等。三起行益。謂若起一普賢行時。即遍一切行。一切位。一切德。一切法。一切處。一切時。一切因。一切
【現代漢語翻譯】 現代漢語譯本 具足善法，因此可知，無論是見、是聞，是信或不信，都能得到究竟無上的善根。因為見到了圓覺之佛（圓滿覺悟的佛），以及普門之法（普遍適用的佛法）。因為覺悟是圓滿的，所以沒有欠缺減少；因為佛法是普遍的，所以自然具足一切。這難道不是究竟嗎？所以《華嚴經·初發心功德品》中的偈頌說：『菩薩發心的功德，即使經過億劫的稱揚也無法窮盡，因為一切諸如來（所有佛）都是由此而生，也爲了獨覺（辟支佛）、聲聞（阿羅漢）的安樂。如果有人在十方國土，給予一切眾生安樂，持續無量劫，勸他們受持五戒和十善，修習四禪和四無量心等禪定，又在多劫中給予他們安樂，使他們斷除各種迷惑，成就阿羅漢果。這些福德雖然無量，但都不能與發菩提心（立志成佛的心）的功德相比。』又教導億萬眾產生為緣覺（辟支佛），獲得無諍的修行和微妙的道。用這些功德來比較菩提心，無論用算術還是比喻都無法企及。一念之間就能超過塵沙數目的剎土（佛國），即使經過無量劫，這些剎土的數量尚且可以衡量，但發菩提心的功德卻不可知。』又偈頌說：『所說的種種譬喻，沒有能夠比得上菩提心的。因為三世（過去、現在、未來）一切人中的尊者（佛），都是從發菩提心而產生的。』《華嚴指歸》說，明白經文有十種利益：一是見聞益，即見聞如來（佛）以及如來遺留的佛法，所種下的善根，會成為金剛種子，不可破壞，必定會成就佛果。如《性起品》所說：『佛子，乃至不信佛法、持有邪見的眾生，如果見聞到佛，這些眾生，在見聞中就能種下善根，果報不會虛假，最終會達到涅槃（寂滅）。』二是發心益，即在信位圓滿后，效彷彿的胸懷，發起大菩提心。這個心就是普賢菩薩的行愿所攝持的，因此能夠融通，遍及無盡的時間、處所等法界。既然進入了普賢菩薩的行愿攝持，那麼一切位次都會圓滿成就。所以經上說：『初發心就是佛。』與三世諸如來平等。三是起行益，即如果發起一個普賢行，就能遍及一切行、一切位、一切功德、一切法、一切處、一切時、一切因。
【English Translation】 English version Endowed with all good dharmas, therefore it is known that whether one sees, hears, believes, or disbelieves, all can attain the ultimate unsurpassed good roots. This is because one sees the Buddha of Perfect Enlightenment (the Buddha of complete awakening) and the Dharma of Universal Gate (the universally applicable Dharma). Because enlightenment is perfect, there is no deficiency or reduction; because the Dharma is universal, it naturally possesses everything. Is this not ultimate? Therefore, the verse in the 『Initial Aspiration of Bodhi』 chapter of the Avatamsaka Sutra says: 『The merit of a Bodhisattva's initial aspiration, even if praised for billions of kalpas, cannot be exhausted, because all Tathagatas (all Buddhas) arise from it, and it is for the happiness of Pratyekabuddhas (Solitary Buddhas) and Sravakas (Arhats). If someone in the ten directions of the lands gives all sentient beings happiness for immeasurable kalpas, encourages them to uphold the Five Precepts and the Ten Virtues, and cultivates the Four Dhyanas and the Four Immeasurables, and again gives them happiness for many kalpas, enabling them to cut off all delusions and attain Arhatship, these merits, although immeasurable, cannot be compared to the merit of generating Bodhicitta (the mind of enlightenment).』 Furthermore, teaching billions of beings to become Pratyekabuddhas (Solitary Buddhas), attaining the subtle path of non-contention. Comparing these to Bodhicitta, calculations and metaphors cannot reach it. One thought can surpass countless lands like dust particles. Even if this continues for immeasurable kalpas, the number of these lands can still be measured, but the merit of generating Bodhicitta is unknowable.』 Another verse says: 『All kinds of metaphors that are spoken cannot equal Bodhicitta, because all the honored ones among humans in the three times (past, present, and future) are born from generating Bodhicitta.』 The Huayan Zhigui says that understanding the sutras has ten benefits: First, the benefit of seeing and hearing, which means that seeing and hearing the Tathagata (Buddha) and the Dharma left behind, the good roots planted will become indestructible diamond seeds, and one will surely attain Buddhahood. As the Nature Arising Chapter says: 『Buddha-children, even beings who do not believe and hold wrong views, if they see and hear the Buddha, these beings will plant good roots in seeing and hearing, and the karmic retribution will not be false, eventually reaching Nirvana (extinction).』 Second, the benefit of generating aspiration, which means that after the stage of faith is fulfilled, one emulates the Buddha's heart and generates the great Bodhicitta. This mind is embraced by the vows and practices of Samantabhadra Bodhisattva, therefore it can merge and pervade the Dharma Realm of endless time and places. Since one has entered the embrace of Samantabhadra's vows and practices, all stages will be completely fulfilled. Therefore, the sutra says: 『The initial aspiration is the Buddha.』 It is equal to all Tathagatas of the three times. Third, the benefit of arising in practice, which means that if one initiates a single practice of Samantabhadra, it will pervade all practices, all stages, all virtues, all dharmas, all places, all times, and all causes.
果。窮盡法界。具足一切。如帝網等。故經云。菩薩摩訶薩得聞此法。以少方便。疾得菩提。四攝位益。謂信等五位。一一位中攝一切位。然有二門。一全位相是門。即一切位是一位故。十信滿處。即便成佛。二諸位相資門。則一位中具一切位。如十信中有十住。乃至十地。故經云。住於一地普攝一切諸地功德。如十玄門。五速證益。依此普門。一證一切證。如經明地獄眾生。蒙光滅苦。才從地獄門出。升兜率天。聞此普法。即得十地者。明是此法之深益。六滅障益。依此普法。亦一斷一切斷。如前兜率天子。非直自身頓得十地。亦乃毛孔香薰。全示眾生。頓滅無量煩惱。並是普法之勝力。七轉利益。普行亦成。即能頓益無邊眾生。悉亦同得此十地法。如前兜率天子。得十地已。毛孔中出蓋云供養佛。經云。若有眾生見此蓋云者。彼諸眾生。種一恒河沙轉輪王所植善根等。八造修益。如善財依此普法。一得一切得。以前生曾見聞普法。成金剛種。遂令今生頓成解行。九頓得益。如經明六千比丘。頓見如來。得十眼境界。祇洹林中。不可說塵數菩薩。頓得無盡自在法海等。十稱性益。謂依此普法。一切眾生。無不皆悉稱其本性。在佛果海中。即是舊來益。如經明於佛身中。見一切眾生已成佛竟。已涅槃竟。是以此宗鏡錄
【現代漢語翻譯】 現代漢語譯本 果。窮盡法界（宇宙萬物存在的所有領域）。具足一切（圓滿具備所有功德）。如帝網等（如同帝釋天的寶網一樣，一珠映照萬珠）。所以經中說，菩薩摩訶薩（偉大的菩薩）聽聞此法，用很少的方便，就能快速證得菩提（覺悟）。 四攝位益（四種菩薩攝受眾生的修行階段所帶來的利益）。包括信等五位（信位等五個修行階段）。每一個階段都包含一切階段。這裡有兩種理解方式：一是全位相是門（所有階段即是一個階段），即一切階段都是一個階段，十信圓滿處，就立即成佛。二是諸位相資門（各個階段互相資助），則一個階段中具備一切階段，如十信中有十住，乃至十地。所以經中說，安住於一地，普遍包含一切諸地的功德，如十玄門。 五速證益（快速證悟的利益）。依靠此普門（普遍之門），一證一切證（證悟一個即證悟一切）。如經中說明地獄眾生，蒙受光明而滅除痛苦，才從地獄門出來，就升到兜率天（欲界天之一），聽聞此普遍之法，立即獲得十地果位。說明這是此法的深刻利益。 六滅障益（滅除業障的利益）。依靠此普遍之法，也是一斷一切斷（斷除一個即斷除一切）。如前面的兜率天子，不只是自身立即獲得十地果位，而且毛孔中散發的香氣，完全向眾生展示，立即滅除無量煩惱，這都是普遍之法的殊勝力量。 七轉利益（轉變利益）。普遍修行也能成就，即能立即利益無邊眾生，使他們也同樣獲得這十地之法。如前面的兜率天子，獲得十地后，毛孔中出現寶蓋云供養佛。經中說，如果有眾生見到此寶蓋云，這些眾生，就種下了等同一恒河沙數的轉輪王所植的善根。 八造修益（創造和修行所帶來的利益）。如善財童子依靠此普遍之法，一得一切得（獲得一個即獲得一切）。因為前生曾經見聞普遍之法，成就金剛種子，於是今生立即成就解行（理解和實踐）。 九頓得益（立即獲得的利益）。如經中說明六千比丘，立即見到如來，獲得十眼境界。祇洹林中，不可說塵數菩薩，立即獲得無盡自在法海等。 十稱性益（符合本性的利益）。即依靠此普遍之法，一切眾生，沒有不符合其本性的。在佛果海中，就是舊有的利益。如經中說明在佛身中，見到一切眾生已經成佛完畢，已經涅槃完畢。因此，這部《宗鏡錄》...
【English Translation】 English version Result. Exhausting the Dharmadhatu (all realms of existence). Fully possessing everything (perfectly equipped with all merits). Like Indra's net (like the net of jewels of Indra, one jewel reflects all jewels). Therefore, the sutra says that Bodhisattvas Mahasattvas (great Bodhisattvas), upon hearing this Dharma, can quickly attain Bodhi (enlightenment) with little effort. Four Sangraha Benefits (the benefits brought by the four stages of a Bodhisattva's practice of embracing sentient beings). Including the five stages such as faith (the five stages of practice such as the stage of faith). Each stage encompasses all stages. There are two ways to understand this: one is the 'all stages are one' approach, meaning all stages are one stage, and at the completion of the ten faiths, one immediately becomes a Buddha. The other is the 'stages mutually support each other' approach, where one stage contains all stages, such as the ten dwellings within the ten faiths, and even the ten grounds. Therefore, the sutra says that dwelling in one ground universally encompasses the merits of all grounds, like the Ten Profound Gates. Fifth, the benefit of rapid realization. Relying on this universal gate, one realization is all realizations. As the sutra explains, beings in hell, receiving light and extinguishing suffering, just as they emerge from the gates of hell, ascend to Tushita Heaven (one of the heavens in the desire realm), and upon hearing this universal Dharma, immediately attain the fruit of the ten grounds. This illustrates the profound benefit of this Dharma. Sixth, the benefit of extinguishing obstacles. Relying on this universal Dharma, one severance is all severances. Like the Tushita Heaven deva mentioned earlier, not only does he instantly attain the fruit of the ten grounds himself, but the fragrance emanating from his pores fully reveals to sentient beings, instantly extinguishing immeasurable afflictions. This is all due to the supreme power of the universal Dharma. Seventh, the benefit of transformation. Universal practice can also be accomplished, which can instantly benefit boundless sentient beings, enabling them to equally attain this Dharma of the ten grounds. Like the Tushita Heaven deva mentioned earlier, after attaining the ten grounds, clouds of canopies emerge from his pores to make offerings to the Buddha. The sutra says that if there are sentient beings who see these clouds of canopies, these sentient beings will plant roots of goodness equal to the number of Kalpa they have been a Chakravartin King. Eighth, the benefit of creation and cultivation. Like Sudhana, relying on this universal Dharma, one attainment is all attainments. Because in a previous life he had seen and heard the universal Dharma, he formed a vajra seed, thus enabling him to instantly achieve understanding and practice in this life. Ninth, the benefit of instant attainment. As the sutra explains, six thousand Bhikkhus instantly saw the Tathagata and attained the realm of the ten eyes. In Jeta Grove, countless Bodhisattvas instantly attained the boundless and unhindered ocean of Dharma. Tenth, the benefit of conforming to nature. That is, relying on this universal Dharma, all sentient beings, without exception, conform to their inherent nature. In the ocean of Buddhahood, this is the original benefit. As the sutra explains, within the Buddha's body, one sees all sentient beings having already completed Buddhahood and having already entered Nirvana. Therefore, this 'Zong Jing Lu'...
中。並是稱性而談。約本而說。因果皆實。理事俱真。以是圓滿之宗。普門之法。見普法故。名為普眼。普法者。一具一切。一一稱性。同時具足。眼外無法。乃稱普眼。亦名普眼經。遂令見聞之人。皆同性得。以此性無盡。則所益何窮。故能總括無邊。該通一切。攝前則攝后。如舉初步。即到千里之程途。得一則得余。猶觀天月。即了一切之水月。故知有教的有其位。有法必有其人。如地獄眾生。見聞為種。處八難內超十地階。善財童子。行解在躬。於一生中。圓多劫果。文理有據。果報非虛。可示后賢。同繼斯種。所以如來藏經中。校量功德。受持此經。供養過去恒河沙現在諸佛。造恒河沙七寶臺。高十由旬。日日如是。乃至五十恒河沙七寶臺。供養恒河沙如來。不如有人喜樂菩提。受持此經。乃至算數譬喻所不能及。釋曰。七寶是限量之財。供養乃有為之福。若持此經者。則一乘常住之寶。真如無盡之福。如法界比微塵。豈可校量乎。
問。此發菩提心。當有幾種。依何等菩提發心。便獲如是功德。
答。若約橫論。隨根所證。有四種菩提。若約豎論。依初中后。有三種菩提。又發有二種。一是起發。二是開發。起發即一乘十信之首。開發即一乘十住之初。今所贊者。是四種之中。依上上根。佛之
【現代漢語翻譯】 現代漢語譯本： 這是稱合本性的談論，是依據根本而說的。因和果都是真實的，事和理都真實不虛。因此，這是圓滿的宗門，是普門的法門。因為見到普遍的佛法，所以稱為『普眼』。所謂的『普法』，是指一法具足一切法，一一法都稱合本性，同時具足一切。眼外沒有其他法，才稱為『普眼』。這部經也叫做《普眼經》，能夠使聽聞和見到的人，都同樣得到自性。因為這個自性是無盡的，那麼所獲得的利益又怎麼會有窮盡呢？所以能夠總括無邊，貫通一切。攝取前面就攝取了後面，如同邁出第一步，就到達了千里之遙的終點。得到一個就得到了其餘的，猶如觀看天上的月亮，就明白了所有水中的月亮。所以要知道有教義，就有它的位置；有佛法，就必定有相應的人。比如地獄的眾生，見聞佛法就種下了善根，身處八難之中也能超越十地階位。善財童子，將修行和理解都付諸實踐，在一生之中，圓滿了多劫的果報。文句和道理都有依據，果報不是虛假的，可以用來昭示後世的賢人，共同繼承這種善根。所以《如來藏經》中，衡量功德時說，受持這部經的功德，勝過供養過去恒河沙數和現在所有諸佛，勝過建造恒河沙數七寶臺，高十由旬，每天都這樣做，乃至建造五十恒河沙數七寶臺，供養恒河沙數如來。都不如有人喜好菩提，受持這部經的功德，乃至用算術和比喻都無法衡量。《釋》中說，七寶是世間的財富，供養是有為的福報。如果受持這部經的人，就擁有了一乘常住的寶藏，真如無盡的福報，如同法界比之於微塵，怎麼可以衡量呢？ 問：這個發菩提心，應當有幾種？依據哪一種菩提心發心，便能獲得這樣的功德？ 答：如果從橫向來說，隨著根器所證悟的不同，有四種菩提。如果從縱向來說，依據初、中、后，有三種菩提。另外，發心有兩種，一是起發，二是開發。起發就是一乘十信的開始，開發就是一乘十住的開始。現在所讚歎的，是四種菩提之中，依據上上根器，佛的...
【English Translation】 English version: This is a discussion that accords with the inherent nature, speaking from the root. Cause and effect are both real, principle and phenomena are both true. Therefore, this is the perfect school, the Dharma of Universal Gate. Because one sees the universal Dharma, it is called 'Universal Eye' (Pu Yan). The so-called 'Universal Dharma' means that one Dharma contains all Dharmas, and each Dharma accords with the inherent nature, complete and simultaneous. There is no Dharma outside the eye, hence it is called 'Universal Eye'. This scripture is also called the 'Universal Eye Sutra', enabling those who hear and see it to attain the same nature. Because this nature is inexhaustible, how can the benefits be limited? Therefore, it can encompass the boundless and connect everything. Grasping the beginning grasps the end, like taking the first step and arriving at a thousand-mile journey. Gaining one gains the rest, like observing the moon in the sky and understanding all the moons in the water. Therefore, know that where there is teaching, there is its place; where there is Dharma, there must be its person. For example, sentient beings in hell, hearing and seeing plants seeds, can transcend the ten stages while in the eight difficulties. Sudhana (Shan Cai Tong Zi), puts practice and understanding into action, and in one lifetime, perfects the fruition of many kalpas. The text and reasoning are based on evidence, and the karmic retribution is not false, which can be shown to future sages to inherit this seed together. Therefore, in the Tathagatagarbha Sutra, when measuring merit, holding this sutra is more meritorious than offering to past Ganges sand Buddhas and all present Buddhas, and building Ganges sand seven-jeweled platforms, ten yojanas high, doing so every day, even building fifty Ganges sand seven-jeweled platforms, offering to Ganges sand Tathagatas. It is not as good as someone who delights in Bodhi and upholds this sutra, which cannot be measured by arithmetic or metaphors. The commentary says that the seven treasures are worldly wealth, and offerings are meritorious deeds with conditions. If one upholds this sutra, then one possesses the treasure of the One Vehicle's permanence, and the endless blessings of True Thusness, like comparing the Dharma Realm to a speck of dust, how can it be measured? Question: How many kinds of Bodhicitta (Pu Ti Xin) should there be? Based on what kind of Bodhicitta does one generate the mind to obtain such merit? Answer: If discussed horizontally, according to the realization of different capacities, there are four kinds of Bodhi. If discussed vertically, according to the beginning, middle, and end, there are three kinds of Bodhi. Furthermore, there are two kinds of arising: one is arising, and the other is developing. Arising is the beginning of the Ten Faiths of the One Vehicle, and developing is the beginning of the Ten Dwellings of the One Vehicle. What is praised now is among the four kinds of Bodhi, based on the highest capacity, the Buddha's...
菩提。若宗鏡所贊。多取圓信起發之發。若引華嚴。或是初住開發之發。又今論發者。不依人依法。頓悟自心。萬行圓足。故稱曰發。如華嚴論云。發心有二。一有久從生死苦。厭苦發心。有得三乘。一乘之果。名自覺聖智。亦名佛智。自然智。無師智。二依先覺者。勸令知苦本。方能發心。夫發心者。又有此二種。若言要依先佛發心者。即有常過。即同外道常見。即先覺者。以誰為師。轉轉相承。不離常見。若有古時常佛為展轉之師。即古佛自體自真。不隨妄者。即不可踐其古蹟。為真自常真。不可以真隨生死故。即生死是常生死。佛自是常佛故。若也眾生定有生死者。生死自常生死。不可得成真故。此是斷見。此二種俱非。不離斷常也。為一切眾生生死無性。本無生死。橫計生死。本非生死。一切諸佛本無自性故。實無菩提。亦無涅槃。而眾生妄謂諸佛。有菩提涅槃。若有眾生能如是知者。名為發心。名為諸佛。名為見道。而能開悟一切眾生。是達無明者。無明本無。諸佛亦無。名為覺者。但以無依無住。無體無性妙智。能隨響應。對現色身。能以此理教化眾生。名為大悲。故不可有得有證。有忻有厭。有取有舍。有古有今。有真有假。發菩提心也。如是發菩提心。不為長夜無明之所覆故。又云。善財白德云比丘
【現代漢語翻譯】 現代漢語譯本 菩提（Bodhi，覺悟）。如果《宗鏡錄》所讚歎的『發』，多取圓滿信心生起之『發』。如果引用《華嚴經》，或許是初住位開發之『發』。而現在所說的『發』，不依人而依法，頓悟自心，萬行圓滿具足，所以稱之為『發』。如《華嚴論》所說：『發心』有兩種，一是長久以來在生死苦海中，厭惡痛苦而發心，有得到聲聞、緣覺、菩薩三乘，乃至一乘之果的，名為自覺聖智，也名佛智、自然智、無師智。二是依靠先覺悟者勸導，令其知曉痛苦的根源，才能發心。發心之人，又有這兩種情況。如果說一定要依靠過去的佛才能發心，那就有了常的過失，就等同於外道的常見。既然是先覺悟者，又以誰為老師？輾轉相承，不離常見。如果有古時候常住的佛作為輾轉相承的老師，那麼古佛的自體自性就是真實的，不隨順虛妄，那就不可傚法他的古蹟，因為真實是常住的真實，不可以真實隨順生死，所以生死是常住的生死，佛自身是常住的佛。如果眾生一定有生死，那麼生死自身就是常住的生死，不可能成就真實。這是斷見。這兩種情況都不對，沒有離開斷見和常見。因為一切眾生的生死沒有自性，本來就沒有生死，橫生計較才有了生死，本來就不是生死。一切諸佛本來就沒有自性，實際上沒有菩提，也沒有涅槃。而眾生虛妄地認為諸佛有菩提涅槃。如果有眾生能夠這樣認知，就名為發心，名為諸佛，名為見道，並且能夠開悟一切眾生，這就是通達無明的人。無明本來就沒有，諸佛也沒有，名為覺悟者。只是憑藉無所依賴、無所住著、無體無性的妙智，能夠隨緣應機，對機顯現色身，能夠用這個道理教化眾生，名為大悲。所以不可以有得到有證悟，有欣喜有厭惡，有取有舍，有古有今，有真有假，來發起菩提心。像這樣發起菩提心，不會被長夜無明所覆蓋。』又說：『善財童子稟告德云比丘（Bhikkhu，比丘）。』
【English Translation】 English version Bodhi (Bodhi, Enlightenment). If the 'arising' praised in the 'Zong Jing Lu' (Collection of Mirrors), it mostly refers to the 'arising' of perfect faith. If quoting the 'Avatamsaka Sutra' (Flower Garland Sutra), it might be the 'arising' of the initial dwelling stage. However, the 'arising' discussed here does not rely on individuals but on the Dharma, with sudden enlightenment of one's own mind and the complete fulfillment of myriad practices, hence it is called 'arising'. As stated in the 'Avatamsaka Sutra Treatise': 'Arising of the mind' has two aspects: one is arising from the suffering of birth and death for a long time, detesting suffering and giving rise to the mind, some attain the fruits of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), or even the One Vehicle, which is called self-awakened sacred wisdom, also known as Buddha wisdom, natural wisdom, teacherless wisdom. The second is relying on the advice of those who are already enlightened, enabling them to know the root of suffering, and then they can give rise to the mind. Those who give rise to the mind have these two situations. If it is said that one must rely on past Buddhas to give rise to the mind, then there is the fault of permanence, which is the same as the common view of externalists. Since they are already enlightened, who is their teacher? Transmitting from one to another, without departing from the common view of permanence. If there is an ancient, permanent Buddha as the teacher in the transmission, then the self-nature of the ancient Buddha is real, not following delusion, then one cannot follow his ancient traces, because reality is permanent reality, and reality cannot follow birth and death, so birth and death are permanent birth and death, and the Buddha himself is the permanent Buddha. If sentient beings definitely have birth and death, then birth and death themselves are permanent birth and death, and it is impossible to achieve reality. This is annihilationism. Both of these are wrong, not departing from annihilationism and eternalism. Because the birth and death of all sentient beings have no self-nature, there is originally no birth and death, and birth and death are only conceived through false calculations, and are not originally birth and death. All Buddhas originally have no self-nature, so there is actually no Bodhi, and no Nirvana (Nirvana, liberation). But sentient beings falsely believe that Buddhas have Bodhi and Nirvana. If there are sentient beings who can know this, it is called arising of the mind, called Buddhas, called seeing the path, and can enlighten all sentient beings, this is someone who understands ignorance. Ignorance originally does not exist, and Buddhas also do not exist, called the enlightened one. Only with non-reliant, non-abiding, non-substantial, and non-self-natured wonderful wisdom, can it respond according to conditions, manifesting physical bodies according to the situation, and can use this principle to teach sentient beings, called great compassion. Therefore, there cannot be attainment, realization, joy, aversion, taking, discarding, ancient, present, true, or false, to arouse the Bodhi mind. Arousing the Bodhi mind in this way will not be covered by the darkness of the long night of ignorance.' It also says: 'Sudhana (Sudhana, a seeker of truth) reported to Bhikkhu (Bhikkhu, monk) Devayun.'
言。我已發無上菩提心者。已於文殊師利所。發菩提心。為知菩提無證修。無所求故。但求菩薩。方便三昧加行。其菩提心。自然明白無垢。猶如空中有云。云亡其虛空自空。不復云求虛空也。以明但修菩薩三昧觀照。以治執障。然菩提心。無有修作留除之體。在凡不減。在聖不增。是故今以妙峰山。像以止觀二門。七菩提之助顯。方便。菩提。心自明白。及至菩提明白。即菩薩行諸三昧。自是菩提。不復別有菩提。而自明白。以明菩薩處於世間修諸萬行。世間萬行。乃至菩提。涅槃。性自離故。以將此法。教化迷流。不了此者。而令悟達性空無垢之智。以凈諸業。令苦不生。名為大悲。猶如化人教化幻士。以智觀業。隨時隨根。十方等利。無心意識。智幻利生。以此義故。但求菩薩一切諸行。以明即行是菩提。一切無生滅。故云我已發無上菩提心者。以明信心菩提。雖未有三昧加行顯發。已知無所修無所求故。今求菩薩行者。以明方便三昧相印。方明。行及菩提。如實無二。於此之中。不可說言。諸行無常。是生是滅。如此經云。一切法不生。一切法不滅。若能如是解。諸佛當現前。是知菩提之心。不生不滅。無得無依。所云求菩薩行者。是方便顯發。當顯發之時。則理行無二。所以般若會中。舍利弗念。須菩提。
依何法門。善說般若。須菩提云。我以無依故。辯說如是。諸佛弟子。若於一切無依。皆法爾如是。非我能為。亦如妙善堂中天鼓說法。稱為無依印法門。故古偈云。識心達本如如佛。畢竟無依自在人。
宗鏡錄卷第九 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第十
慧日永明寺主智覺禪師延壽集
夫凡聖一心境界。如何是自在出生無礙之力。
答。一是法爾。二由諸佛菩薩行愿。三即眾生信解。自業感現。又總具十力。一法如是力。二空無性力。三諸佛神力。四菩薩善根力。五普賢行願力。六眾生凈業力。七深信勝解力。八如幻法生力。九如夢法生力。十無作真心所現力。又華嚴疏釋云。一多相持。互為本末。一心所現。總有十義。一孤標獨立。以是唯一。故獨立為主。二雙現同時。各相資無礙故。三。兩相俱亡。互奪齊泯故。四自在無礙。隱顯同時。一際現故。五去來不動。各住本法。不壞自位故。六無力相持。以有力。持無力故。七彼此無知。以各無自性。法法不相知。不相到故。八。力用交徹。以異體相入。有力相持故。九自性非有。以無體性。方能即入無礙故。十究竟離言。冥性德。沒果海故。釋云。孤標獨立者。即經頌云。多中無一性。一亦無有多
【現代漢語翻譯】 依憑什麼法門，才能善於宣說般若（prajna，智慧）呢？須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）回答說：『我以無所依賴的緣故，才能辯才無礙地宣說般若。』諸佛的弟子，如果對於一切事物都無所依賴，那麼一切事物本來就是如此。這不是我能夠做到的，也像妙善堂中的天鼓說法一樣，被稱為無依印法門。所以古偈說：『認識心性，通達根本，就如同佛一樣。畢竟無所依賴，才是自在的人。』
《宗鏡錄》卷第九 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第十
慧日永明寺主智覺禪師延壽 輯
凡夫和聖人的一心境界，什麼是自在出生、沒有阻礙的力量呢？
回答：一是事物本來的規律（法爾）。二是由於諸佛菩薩的行持和願力。三是眾生的信心和理解，以及自身業力的感應顯現。又總共具備十種力量：一是法如是力，二是空無自性力，三是諸佛神力，四是菩薩善根力，五是普賢（Samantabhadra，象徵菩薩的行愿）行願力，六是眾生清凈業力，七是深信殊勝理解力，八是如幻法生力，九是如夢法生力，十是無作真心所顯現的力量。又《華嚴疏》解釋說：一多互相支援，互為根本和末端，一心所顯現，總共有十種意義：一是孤立標舉，因為是唯一的，所以獨立為主。二是雙重顯現同時發生，各自互相資助沒有阻礙的緣故。三是兩者都消失，互相奪取全部泯滅的緣故。四是自在沒有阻礙，隱藏和顯現同時，在一真法界顯現的緣故。五是去來不動，各自安住于根本的法，不破壞自身位置的緣故。六是無力互相支援，因為有力量，才能支援沒有力量的緣故。七是彼此沒有知覺，因為各自沒有自性，法與法之間互不相知，互不相到的緣故。八是力量和作用交相滲透，因為異體互相進入，有力量互相支援的緣故。九是自性並非實有，因為沒有實體性，才能立即進入沒有阻礙的境界的緣故。十是最終脫離言語，暗合本有的德性，沒入果海的緣故。解釋說：孤立標舉，就是經文頌詞所說的：『多中沒有一性，一也沒有多。』
【English Translation】 By what Dharma (law, teaching) can one skillfully expound Prajna (wisdom)? Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said: 'Because I am without reliance, I can eloquently expound it.' If the disciples of all Buddhas are without reliance on anything, then all things are naturally as they are. This is not something I can do, just like the heavenly drum in the Myoshon Hall (Hall of Wonderful Goodness) preaching the Dharma, which is called the Dharma gate of the seal of non-reliance. Therefore, an ancient verse says: 'Recognizing the mind and reaching the root is like the Buddha. Ultimately without reliance, one is a free person.'
Zong Jing Lu (Record of the Source Mirror) Volume 9 Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 10
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yongming Temple
Regarding the realm of the one mind of ordinary beings and sages, what is the power of unhindered and free birth?
Answer: First, it is the natural law (Dharmata). Second, it is due to the practices and vows of all Buddhas and Bodhisattvas. Third, it is the faith and understanding of sentient beings, as well as the manifestation of their own karmic retribution. Furthermore, it encompasses ten powers in total: First, the power of suchness of Dharma; second, the power of emptiness and no-self-nature; third, the divine power of all Buddhas; fourth, the power of the good roots of Bodhisattvas; fifth, the power of the practices and vows of Samantabhadra (representing the vows and practices of Bodhisattvas); sixth, the power of the pure karma of sentient beings; seventh, the power of deep faith and superior understanding; eighth, the power of the arising of illusion-like Dharmas; ninth, the power of the arising of dream-like Dharmas; tenth, the power manifested by the uncreated true mind. Furthermore, the commentary on the Avatamsaka Sutra explains: One and many support each other, serving as both root and branch. What is manifested by the one mind has ten meanings in total: First, standing alone, because it is unique, it stands alone as the master. Second, dual manifestations occur simultaneously, each assisting the other without obstruction. Third, both disappear, mutually seizing and completely obliterating each other. Fourth, free and unhindered, concealment and manifestation occur simultaneously, manifesting in the realm of the one reality. Fifth, going and coming without moving, each abiding in its original Dharma, without destroying its own position. Sixth, the powerless support each other, because with power, one can support the powerless. Seventh, they are mutually unaware, because each has no self-nature, Dharma and Dharma do not know each other, and do not reach each other. Eighth, power and function interpenetrate, because different entities enter each other, and there is power to support each other. Ninth, self-nature is not real, because without substantiality, one can immediately enter the realm of no obstruction. Tenth, ultimately departing from words, tacitly agreeing with inherent virtue, submerging into the ocean of fruition. The explanation says: Standing alone refers to the verse in the sutra: 'In the many, there is no one nature; in the one, there are not many.'
。二法互無故。得獨立。亦一。即多而唯多。多即一而唯一。廢己同他。故云獨立。二雙現同時者。即經頌云。知以一故眾。知以眾故一。無一即無多。無多即無一。故二雙現。更無前後。如牛二角。三兩相俱亡者。即前二俱舍也。四自在無礙者。欲一即一。不壞相故。欲多即多。一即多故。一既如此。多亦準之。常一常多。常即不即故。故云自在。五去來不動者。一入多而一在。多入一而多存。若兩鏡相入。而不動本相。相即亦然。六無力相持者。因一有多。多無力而持一。因多有一。一無力而持多。七彼此無知者。二互相依。皆無體用。故不相知。如經頌云。諸法無作用。亦無有體性。是故彼一切。各各不相知。八力用交徹者。即經頌云。一中解無量。無量中解一義。九自性非有者。互為因起。舉體性空。十究竟離言者。不可言一。不可言非一。不可言亦一亦非一。不可言非一非非一。不可言相即。以相入故。不可言相入。以相即故。不可言即入。不壞相故。不可言不即入。互交徹故。口欲辯而詞喪。心將緣而慮息。唯證智知。同果海故。一多既爾。染凈等法無不皆然。又約一心圓別之理。無礙之力者。圓別遍理。微細難分。別。則要有差別方能遍。若不差別不能遍。圓。則不要差別而能遍。能遍之法。一一圓雖
【現代漢語翻譯】 現代漢語譯本 二法互相不獨立，所以才能成立，也是『一』。即是『多』而只是『多』，『多』即是『一』而只是『一』。捨棄自身而等同於其他，所以說是獨立。二者同時顯現，就像經文中所說：『知道因為一的緣故而有眾多，知道因為眾多的緣故而有一。沒有一就沒有多，沒有多就沒有一。』所以二者同時顯現，沒有先後之分，就像牛的兩隻角。三者兩兩相互消亡，就是前面所說的二者都捨棄。四者自在無礙，想要成為『一』就是『一』，不破壞其本來的相狀；想要成為『多』就是『多』，因為『一』就是『多』。『一』既然如此，『多』也以此類推。常是『一』，常是『多』，常即是不即，所以說是自在。五者來去不動，『一』進入『多』而『一』仍然存在，『多』進入『一』而『多』仍然存在。如果兩面鏡子相互映照，而不動搖其本來的相狀，相互即入也是這樣。六者無力相互支援，因為『一』而有『多』，『多』沒有力量來支援『一』；因為『多』而有『一』，『一』沒有力量來支援『多』。七者彼此無知，二者互相依靠，都沒有自體和作用，所以互不相知。就像經文中所說：『諸法沒有作用，也沒有體性。因此它們一切，各自互不相知。』八者力量和作用交相滲透，就像經文中所說：『在一之中理解無量，在無量之中理解一的意義。』九者自性並非實有，互相作為原因而生起，整體的體性是空性的。十者最終脫離言語，不可說是一，不可說不是一，不可說是既一又不是一，不可說不是一也不是非一，不可說是相互即入，因為相互進入的緣故；不可說是相互進入，因為相互即是的緣故；不可說是即入，因為不破壞相狀的緣故；不可說是不即入，因為互相交徹的緣故。口想要辯論卻詞窮，心將要攀緣卻思慮止息。只有證悟的智慧才能知曉，因為與果海相同。『一』和『多』既然如此，染污和清凈等法沒有不都是這樣的。又從一心圓融和差別之理來說，無礙的力量，圓融和差別周遍于理，細微難以區分。差別，就一定要有差別才能周遍，如果沒有差別就不能周遍。圓融，就不要差別而能周遍。能周遍的法，一一圓融雖然
【English Translation】 English version The two dharmas (phenomena) do not exist independently of each other, hence they can be established, and are also 'one'. That is, 'many' and only 'many', 'many' is 'one' and only 'one'. Abandoning oneself and being equal to others, therefore it is said to be independent. The two appear simultaneously, just as the sutra says: 'Knowing that there are many because of one, knowing that there is one because of many. Without one, there is no many, without many, there is no one.' Therefore, the two appear simultaneously, without any order, like the two horns of a cow. The three, two by two, vanish together, which is the abandonment of the previous two. The four are free and unobstructed, wanting to be 'one' is 'one', without destroying its original appearance; wanting to be 'many' is 'many', because 'one' is 'many'. Since 'one' is like this, 'many' can also be inferred in the same way. Always 'one', always 'many', always is not immediate, so it is said to be free. The five do not move when coming and going, 'one' enters 'many' and 'one' still exists, 'many' enters 'one' and 'many' still exists. If two mirrors reflect each other without shaking their original appearance, mutual interpenetration is also like this. The six have no power to support each other, because 'one' has 'many', 'many' has no power to support 'one'; because 'many' has 'one', 'one' has no power to support 'many'. The seven do not know each other, the two rely on each other, neither has self-nature and function, so they do not know each other. Just as the sutra says: 'All dharmas (phenomena) have no function, nor do they have self-nature. Therefore, all of them do not know each other.' The eight, power and function interpenetrate each other, just as the sutra says: 'In one, understand the immeasurable, in the immeasurable, understand the meaning of one.' The nine, self-nature is not real, arising from each other as causes, the self-nature of the whole is emptiness. The ten, ultimately free from words, cannot be said to be one, cannot be said not to be one, cannot be said to be both one and not one, cannot be said to be neither one nor not not one, cannot be said to be mutually interpenetrating, because of mutual entry; cannot be said to be mutually entering, because of mutual identity; cannot be said to be immediate entry, because of not destroying the appearance; cannot be said to be not immediate entry, because of mutual interpenetration. The mouth wants to argue but the words are lost, the heart is about to cling but the thoughts cease. Only the wisdom of enlightenment can know, because it is the same as the sea of fruition. Since 'one' and 'many' are like this, there is nothing that is not like this for defilement and purity, etc. Also, from the perspective of the principle of perfect fusion and difference of one mind, the power of unobstructedness, perfect fusion and difference pervade the principle, subtle and difficult to distinguish. Difference, there must be difference to be pervasive, if there is no difference, it cannot be pervasive. Perfect fusion, it does not need difference to be pervasive. The dharma (phenomenon) that can be pervasive, each and every perfect fusion although
。故無差別。而言圓融者。一會即是彼一切會。亦非此會處處到也。即此即彼。即一即多。故云圓融。又約所遍處。以論總別。東名非西名。所遍別也。此會即彼會。所遍處總也。又約能遍論圓別。要將差別之法。方能普遍。是名別也。今是圓融無差之法。即能遍故。名為圓也。前之別。如列宿遍九天。此之別。如一月落百川。前之總。如一云之滿宇宙。此之圓。如和香之遍一室。故云總圓有異也。華嚴論云。此華藏界。隱顯自在。為利眾生顯勝福德故。即具相萬差。光明顯照。若令眾生情無取著。如幻雲散。一物便無有所得。存其計故。以如此大愿智力。法性自體空無性力。隱顯自在。若隨法性。萬相都無。隨智力。眾相隨現。隱顯隨緣。都無作者。凡夫執著。用作無明。執障既無。智用自在。不離一真之境。化儀百變。是以箭穿石虎。非功力之所能。醉告三軍。豈麹糵之所造。筍抽寒谷。非陽和之所生。魚躍冰河。豈網羅之所致。悉為心感。顯此靈通。故知萬法施為。皆自心之力耳。若或信受。具此力能。則廣辟障門。盡枯業海。所以仁王經云。能起一念清凈信者。是人超過百劫千劫。無量無邊恒河沙劫一切苦難。不生惡趣。不久當得無上菩提。是以了心無作。即悟業空。觀業空時。名為得道。其道若現。何智不
【現代漢語翻譯】 現代漢語譯本： 所以說沒有差別。而說圓融，是指一個法會即是彼一切法會，也不是說這個法會到處都到。即此即彼，即一即多，所以說圓融。又從所遍之處來說總別，東方之名不是西方之名，這是所遍之處的差別。此法會即彼法會，這是所遍之處的總體。又從能遍來說圓別，要將差別之法，才能普遍，這叫做別。現在是圓融無差之法，即能普遍，所以名為圓。之前的別，如列星遍佈九天；此處的別，如一月倒影百川。之前的總，如一片雲彩充滿宇宙；此處的圓，如和香遍滿一室。所以說總和圓是有區別的。《華嚴論》說：『此華藏世界，隱顯自在，爲了利益眾生，顯現殊勝福德的緣故，即具足萬相差別，光明顯照。如果令眾生情無取著，如幻云消散，一物便無所得。』存有計較的緣故，以如此大愿智力，法性自體空無性力，隱顯自在。如果隨順法性，萬相都無；隨順智力，眾相隨現。隱顯隨緣，都沒有作者。凡夫執著，用作無明。執著障礙既然沒有了，智用就自在了。不離一真之境，化儀百變。因此箭穿石虎，不是功力所能；醉后告誡三軍，豈是酒麴所造；竹筍抽出寒谷，不是陽和之氣所生；魚躍出冰河，豈是網羅所致。都是心感所致，顯現這種靈通。所以知道萬法施為，都是自心的力量啊！如果有人信受，具足這種力量，就能廣開障門，盡枯業海。所以《仁王經》說：『能起一念清凈信者，是人超過百劫千劫，無量無邊恒河沙劫一切苦難，不生惡趣，不久當得無上菩提。』因此了知心無造作，即是悟得業空。觀業空時，名為得道。其道如果顯現，什麼智慧不 能？
【English Translation】 English version: Therefore, there is no difference. The term 'perfectly融通 (yuan rong)' means that one assembly is all other assemblies. It's not that this assembly goes everywhere. It is this and that, one and many, hence the term 'perfectly融通 (yuan rong)'. Furthermore, considering the places pervaded, we discuss the general and the specific. The name 'east' is not the name 'west'; this is the difference in what is pervaded. This assembly is that assembly; this is the generality of what is pervaded. Furthermore, considering the ability to pervade, we discuss the perfect and the distinct. It is necessary to use the dharma of distinction in order to be universal; this is called distinct. Now, this is the dharma of perfect融通 (yuan rong) without difference, which is able to pervade, hence it is called perfect. The previous distinction is like the constellations pervading the nine heavens; this distinction is like the one moon reflected in a hundred rivers. The previous generality is like one cloud filling the universe; this perfection is like the fragrance pervading a room. Therefore, it is said that generality and perfection are different. The Huayan Sutra says: 'This Huazang World (Huazang Shijie), is free in concealment and manifestation. For the benefit of sentient beings, it manifests supreme merit and virtue, thus possessing myriad differences in appearance, with bright and illuminating light. If sentient beings are without attachment, like illusory clouds dispersing, then nothing can be obtained.' Because of clinging to calculation, with such great vow and wisdom power, the power of the self-nature of Dharmata being empty and without nature, concealment and manifestation are free. If one follows Dharmata, all appearances are absent; if one follows the power of wisdom, all appearances manifest accordingly. Concealment and manifestation follow conditions, without any creator. Ordinary people cling to it, using it as ignorance. Once clinging and obstacles are gone, the use of wisdom is free. Without leaving the realm of one true reality, the forms of transformation are a hundredfold. Therefore, an arrow piercing a stone tiger is not due to the power of effort; a drunken admonishment to the three armies is not created by fermented grains; a bamboo shoot emerging from a cold valley is not born from the warmth of the sun; a fish leaping from an icy river is not caused by nets. All are caused by the feeling of the mind, manifesting this spiritual penetration. Therefore, know that all actions of the myriad dharmas are the power of one's own mind! If one believes and accepts this, possessing this power, then one can widely open the gates of obstacles and completely dry up the ocean of karma. Therefore, the Renwang Sutra says: 'One who can arouse a single thought of pure faith surpasses hundreds of kalpas, thousands of kalpas, immeasurable and boundless Ganges-sand kalpas of all suffering and difficulty, is not born in evil realms, and will soon attain unsurpassed Bodhi.' Therefore, understanding that the mind is without creation is realizing the emptiness of karma. When observing the emptiness of karma, it is called attaining the Dao. If the Dao manifests, what wisdom will not
明。心智明時。於行住坐臥。四威儀中。法爾能現自利利他之力。如華嚴經云。善見比丘。在林中經行。告善財言。善男子。我經行時。一念中。一切十方皆悉現前。智慧清凈故。一念中。一切世界皆悉現前。經過不可說不可說世界故。一念中。不可說不可說佛剎皆悉嚴凈。成就大願力故。一念中。不可說不可說眾差別行皆悉現前。滿足十力智故。一念中。不可說不可說諸佛清凈身皆悉現前。成就普賢行願力故。一念中。恭敬供養不可說不可說佛剎微塵數如來。成就柔軟心。供養如來願力故。一念中。領受不可說不可說如來法。得證阿僧祇差別法。住持法輪陀羅尼力故。一念中。不可說不可說菩薩行海皆悉現前。得能凈一切行。如因陀羅網願力故。一念中。不可說不可說諸三昧海皆悉現前。得於一三昧門。入一切三昧門。皆令清凈願力故。一念中。不可說不可說諸根海皆悉現前。得了知諸根際。於一根中。見一切根願力故。一念中。不可說不可說佛剎微塵數時皆悉現前。得於一切時轉法輪。眾生界盡。法輪無盡願力故。一念中。不可說不可說一切三世海皆悉現前。得了知一切世界中。一切三世分位。智光明願力故。經行既爾。坐立亦然。故法華經偈云。佛子住此地。則是佛受用。常在於其中。經行及坐臥。
問
【現代漢語翻譯】 現代漢語譯本： 明。心智明瞭的時候，在行、住、坐、臥四種威儀中，自然而然地能夠展現自利利他的力量。如同《華嚴經》所說：善見比丘在林中經行時，告訴善財（Sudhana）說：『善男子，我經行時，一念之間，一切十方世界都全部顯現在眼前，這是因為智慧清凈的緣故；一念之間，一切世界都全部顯現在眼前，這是因為經過了不可說不可說的世界的緣故；一念之間，不可說不可說的佛剎（Buddha-ksetra）都全部莊嚴清凈，這是因為成就了大願力的緣故；一念之間，不可說不可說的各種差別行都全部顯現在眼前，這是因為滿足了十力智的緣故；一念之間，不可說不可說的諸佛清凈身都全部顯現在眼前，這是因為成就了普賢（Samantabhadra）行願力的緣故；一念之間，恭敬供養不可說不可說的佛剎微塵數如來（Tathagata），這是因為成就了柔軟心，供養如來的願力的緣故；一念之間，領受不可說不可說的如來法，得到證悟阿僧祇（asamkhya）差別法，這是因為住持法輪陀羅尼（Dharani）力的緣故；一念之間，不可說不可說的菩薩（Bodhisattva）行海都全部顯現在眼前，這是因為得到能夠清凈一切行，如同因陀羅網（Indra's net）的願力的緣故；一念之間，不可說不可說的諸三昧（Samadhi）海都全部顯現在眼前，這是因為在一個三昧門中，進入一切三昧門，都令清凈的願力的緣故；一念之間，不可說不可說的諸根海都全部顯現在眼前，這是因爲了知諸根的邊際，在一個根中，見到一切根的願力的緣故；一念之間，不可說不可說的佛剎微塵數時都全部顯現在眼前，這是因為在一切時中轉法輪（Dharmacakra），眾生界盡，法輪無盡的願力的緣故；一念之間，不可說不可說的一切三世海都全部顯現在眼前，這是因爲了知一切世界中，一切三世分位的智光明願力的緣故。』經行如此，坐立也是這樣。所以《法華經》偈頌說：『佛子住此地，則是佛受用，常在於其中，經行及坐臥。』 問
【English Translation】 English version: Enlightenment. When the mind and wisdom are clear, in the four dignities of walking, standing, sitting, and lying down, it naturally manifests the power of benefiting oneself and others. As the Avatamsaka Sutra says: 'The Good Vision Bhikshu (monk) was walking in the forest and told Sudhana (善財): 'Good man, when I walk, in one thought, all the ten directions appear before me, because of the purity of wisdom; in one thought, all the worlds appear before me, because I have passed through unspeakable, unspeakable worlds; in one thought, unspeakable, unspeakable Buddha-ksetras (佛剎) are all adorned and purified, because I have accomplished great vows; in one thought, unspeakable, unspeakable different practices all appear before me, because I have fulfilled the ten powers of wisdom; in one thought, unspeakable, unspeakable pure bodies of all Buddhas all appear before me, because I have accomplished the vows of Samantabhadra (普賢); in one thought, I respectfully make offerings to unspeakable, unspeakable Buddha-ksetra dust-mote number of Tathagatas (如來), because I have accomplished a gentle heart and the vow to make offerings to the Tathagatas; in one thought, I receive the unspeakable, unspeakable Dharma of the Tathagatas, and attain the asamkhya (阿僧祇) different Dharmas, because I uphold the power of the Dharani (陀羅尼) of the Dharma wheel; in one thought, the unspeakable, unspeakable ocean of Bodhisattva (菩薩) practices all appear before me, because I have attained the power to purify all practices, like Indra's net; in one thought, the unspeakable, unspeakable oceans of all Samadhis (三昧) all appear before me, because in one Samadhi gate, I enter all Samadhi gates, making them all pure, due to the power of vows; in one thought, the unspeakable, unspeakable oceans of all roots all appear before me, because I have understood the boundaries of all roots, and in one root, I see the vows of all roots; in one thought, the unspeakable, unspeakable Buddha-ksetra dust-mote number of times all appear before me, because in all times, I turn the Dharma wheel (Dharmacakra), and the realm of sentient beings is exhausted, but the Dharma wheel is inexhaustible, due to the power of vows; in one thought, the unspeakable, unspeakable oceans of all three times all appear before me, because I understand the divisions of all three times in all worlds, due to the power of the light of wisdom.' Walking is like this, and so is sitting and standing. Therefore, the verse in the Lotus Sutra says: 'A Buddha's child dwelling in this place, is what the Buddha enjoys, always being within it, walking, standing, sitting, and lying down.' Question:
。此宗鏡錄中。德用所因。有何因緣。令此諸法混融無礙。
答。約華嚴宗有其十義。一唯心現者。一切諸法。真心所現。如大海水。舉體成波。以一切法無非一心故。大小等相隨心迴轉。即入無礙。二無定性者。既唯心現。從緣而生。無有定性。性相俱離。小非定小。故能容太虛而有餘。以同大之無外故。大非定大。故能入小塵而無間。以同小之無內故。是則等太虛之微塵。含如塵之廣剎。有何難哉。是以一非定一。故能是一切。多非定多。故能是一。邊非定邊。故能即中。中非定中。故能即邊。延促靜亂等。一一皆然。三緣起相由者。謂大法界中緣起法海。義門無量。略有十門。具在下帙法性因緣中說。四法性融通門者。謂若唯約事。則互相礙。不可即入。若唯約理。則唯一味。無可即入。今則理事融通。具斯無礙。謂不異理之一事。具攝理性時。令彼不異理之多事。隨所依理。皆於一中現。若一中攝理不盡。則真理有分限失。若一中攝理盡。多事不隨現。則事在理外失。今既一事之中。全攝理盡。多事豈不依中現。華藏品頌云。華藏世界所有塵。一一塵中見法界。法界即事法界矣。斯即總意。別亦具十玄門。一既真理與一切法而共相應。攝理無遺。即是諸門諸法。同時具足門。二事既如理能包。亦如理廣
【現代漢語翻譯】 問：在《宗鏡錄》中，德用所產生的根源，有什麼樣的因緣，能使這些諸法混合融通而沒有障礙？
答：依據華嚴宗的觀點，有以下十個方面的意義：
一、唯心所現：一切諸法都是由真心所顯現的。就像大海的水，整個形體都變成了波浪。因為一切法都不是離開了這顆真心，所以大小等各種現象都隨著心念而回轉，從而達到融合無礙的境界。
二、無定性：既然一切都是由心所顯現，由因緣而生，就沒有固定的自性。無論是性還是相，都超越了固定的限制。所以，小不是固定的小，因此能夠容納整個太虛空間而有餘，因為它與大的無邊無際是相同的。大也不是固定的大，因此能夠進入微小的塵埃而沒有阻礙，因為它與小的無內在限制是相同的。這樣，等同於太虛的微塵，包含著如同塵埃般廣闊的剎土，又有什麼困難呢？因此，一不是固定的一，所以能夠是一切；多不是固定的多，所以能夠是一。邊不是固定的邊，所以能夠即是中；中不是固定的中，所以能夠即是邊。延伸、收縮、靜止、混亂等等，每一種情況都是如此。
三、緣起相由：指的是在大法界中，緣起法海的義理門類無量無邊。簡略來說有十個方面，具體在下卷的法性因緣中說明。
四、法性融通門：如果僅僅從現象（事）的層面來看，那麼事物之間會互相障礙，無法相互融合。如果僅僅從理性的層面來看，那麼一切都歸於唯一的本體，也無法相互融合。現在則是理事融通，具備了這種無礙的特性。也就是說，不異於理的一個事物，完全包含了理性的所有方面，使得那些不異於理的多個事物，都隨著所依賴的理性，在一個事物中顯現出來。如果一個事物中包含的理性不完全，那麼真理就會有侷限性的缺失。如果一個事物中包含了所有的理性，而多個事物沒有隨之顯現，那麼事物就會存在於理性之外的缺失。現在既然一個事物之中，完全包含了所有的理性，那麼多個事物怎麼會不依據它而顯現呢？《華藏品》中的偈頌說：『華藏世界所有塵，一一塵中見法界。』法界就是事法界了。這是總體的意思，具體來說也有十玄門，一是真理與一切法共同相應，包含了所有的理性，這就是諸門諸法同時具足門。二是事物既然能夠如理性一樣包容，也能夠如理性一樣廣闊
【English Translation】 Question: In this 'Zong Jing Lu' (Compendium of the Mirror of the Doctrine), what are the causes and conditions that enable all these dharmas to merge and interpenetrate without obstruction, arising from the virtue and function?
Answer: According to the Huayan School, there are ten aspects to consider:
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Mind-Only Manifestation: All dharmas are manifestations of the true mind. Like the water of the great ocean, the entire body becomes waves. Because all dharmas are inseparable from this one mind, all phenomena, such as size, revolve with the mind, thus achieving unobstructed integration.
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No Fixed Nature: Since everything is manifested by the mind and arises from conditions, it has no fixed self-nature. Both nature and characteristics transcend fixed limitations. Therefore, 'small' is not fixedly small, so it can contain the entire space of emptiness with room to spare, because it is the same as the boundlessness of 'large'. 'Large' is not fixedly large, so it can enter a tiny dust mote without obstruction, because it is the same as the lack of internal limitation of 'small'. Thus, a dust mote equivalent to emptiness contains realms as vast as dust motes. What difficulty is there in this? Therefore, 'one' is not fixedly one, so it can be everything; 'many' is not fixedly many, so it can be one. 'Edge' is not fixedly edge, so it can be the center; 'center' is not fixedly center, so it can be the edge. Extension, contraction, stillness, chaos, and so on, are all like this.
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Dependent Arising and Mutual Dependence: This refers to the ocean of dharmas arising from dependent origination within the great dharma realm. The meanings and categories are limitless. Briefly, there are ten aspects, which are explained in detail in the 'Dharma-Nature and Conditions' section of the lower volume.
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Dharma-Nature Interpenetration Gate: If we only consider the phenomenal (matter) level, then things will obstruct each other and cannot merge. If we only consider the rational level, then everything will return to the one and only essence, and cannot merge either. Now, the principle and phenomena interpenetrate, possessing this unobstructed characteristic. That is to say, a thing that is not different from the principle fully contains all aspects of rationality, so that those multiple things that are not different from the principle all manifest in one thing according to the principle they rely on. If the rationality contained in one thing is not complete, then there will be a deficiency in the limitation of truth. If one thing contains all the rationality, but multiple things do not manifest accordingly, then things will exist outside of rationality. Now that one thing fully contains all rationality, how can multiple things not manifest according to it? The verse in the 'Avatamsaka Chapter' says: 'In all the dust motes of the Avatamsaka world, one sees the entire dharma realm.' The dharma realm is the realm of phenomenal dharmas. This is the general meaning. Specifically, there are also the Ten Profound Gates. First, the truth corresponds with all dharmas, containing all rationality, which is the Gate of Simultaneous Completeness of All Gates and All Dharmas. Second, since things can be as inclusive as reason, they can also be as broad as reason.
遍。不壞狹相。故有廣狹純雜無礙門。又性常平等故純。普攝諸法故雜。三理既遍在一切多事。故令一事隨理遍一切中。遍理全在一事。則一切隨理在一事中。故有一多相容門。又如塵自相是一。由自一不動。方能遍應成多。若動自一即失遍應。多。亦不成。一。二三皆如是。又一多相由成立。如一全是多。方名為一。又多全是一方名為多。多外無別一。明知是多中一。一外無別多。明知是一中多。良以非多。然能為一多。非一然能為多一。以不失無性。方有一多之智。經頌云。譬如算數法。增一至無量。皆悉是本數。智慧故差別。四真理既不離諸法。則一事即是真理。真理即是一切事故。是故此一即彼一切事。一切即一反上可知。故有相即自在門。五由真理在事。各全非分故。正在此時。彼即為隱。故有隱顯門。六真理既普攝諸法。帶彼能依之事。頓在一中。故有微細門。七此全攝理。故能現一切。彼全攝理。同此頓現。此現彼時。彼能現所現俱現此中。彼現此時。此能現所現亦現彼中。如是重重無盡。故有帝網門。所以真如畢竟無盡故。八即事同理故。隨舉一事。即真法門。故有託事門。九以真如遍在。晝夜日月年劫皆全在故。在日之時。不異在劫。故有十世異成門。況時因法有。法融時不融耶。十此事即理時。
【現代漢語翻譯】 現代漢語譯本 周遍。不壞狹隘之相。所以有廣狹純雜無礙門。又自性常平等，所以說純。普遍攝取一切諸法，所以說雜。這三種道理既然周遍存在於一切事物之中，所以能使一件事隨著真理周遍於一切事物之中。周遍的真理完全存在於一件事中，那麼一切事物隨著真理存在於一件事中。所以有一多相容門。 又如微塵，其自相是唯一的。由於其自身唯一而不動，才能周遍應現成為眾多。如果動搖了自身唯一性，就會失去周遍應現，眾多也無法成立，一、二、三等都是如此。又一和多互相依賴而成立，如一完全是多，才能稱之為一。又多完全是一，才能稱之為多。多之外沒有別的一，這表明一存在於多之中。一之外沒有別的多，這表明多存在於一之中。正是因為不是多，卻能作為一多；不是一，卻能作為多一。以不失去無自性，才能有一多之智慧。《經》中的偈頌說：『譬如算數法，增一至無量，皆悉是本數，智慧故差別。』 真理既然不離開諸法，那麼一件事就是真理，真理就是一切事物，所以這一件事就是那一切事物，一切事物就是一，反過來理解也是一樣。所以有相即自在門。 由於真理在事物中，各自完全而非部分，所以正在此時顯現，彼時就隱沒。所以有隱顯門。 真理既然普遍攝取諸法，帶著彼能依靠的事物，頓時存在於一之中。所以有微細門。 此完全攝取真理，所以能顯現一切。彼完全攝取真理，與此同時頓然顯現。此顯現彼時，彼能顯現和所顯現都同時顯現在此中。彼顯現此時，此能顯現和所顯現也顯現在彼中。像這樣重重無盡，所以有帝網門。所以真如畢竟是無盡的。 即事就是真理，所以隨便舉出一件事，就是真正的法門。所以有託事門。 以真如周遍存在，晝夜日月年劫都完全存在其中，所以在日的時候，不異於在劫的時候。所以有十世異成門。何況時間因法而有，法融於時間，時間難道能不融於法嗎？ 這件事就是真理的時候。
【English Translation】 English version Pervasive. Not destroying the narrow aspect. Therefore, there is the gate of unobstructedness of broadness, narrowness, purity, and mixture. Moreover, the nature is always equal, hence pure. Universally encompassing all dharmas, hence mixed. Since these three principles pervade all things, they enable one thing to pervade all things according to the principle. The pervasive principle is entirely in one thing, so all things according to the principle are in one thing. Therefore, there is the gate of mutual containment of one and many. Furthermore, like a dust mote, its self-nature is one. Because its self-nature is one and unmoving, it can pervasively manifest as many. If the self-nature of oneness is moved, it will lose its pervasive manifestation, and the many will not be established, nor will the one. The same applies to two, three, and so on. Moreover, one and many are established by mutual dependence. For example, only when one is entirely many can it be called one. Also, only when many are entirely one can they be called many. Outside of many, there is no separate one, indicating that one exists within many. Outside of one, there is no separate many, indicating that many exist within one. Precisely because it is not many, it can be one and many; not one, yet it can be many and one. By not losing non-self-nature, one can have the wisdom of one and many. The verse in the 《Sutra》 says: 'For example, in arithmetic, adding one to infinity, all are the original number, differentiated by wisdom.' Since the true principle does not depart from all dharmas, one thing is the true principle, and the true principle is all things. Therefore, this one thing is all those things, and all things are one. Understanding it in reverse is also the same. Therefore, there is the gate of non-obstruction of mutual identity. Because the true principle is in things, each complete and not partial, so at this very moment of manifestation, that moment is hidden. Therefore, there is the gate of concealment and manifestation. Since the true principle universally encompasses all dharmas, bringing the dependent things, it is instantly present in one. Therefore, there is the gate of subtlety. This completely encompasses the principle, so it can manifest all. That completely encompasses the principle, and simultaneously manifests with this. When this manifests that, the manifesting and the manifested both simultaneously appear in this. When that manifests this, the manifesting and the manifested also appear in that. Thus, endlessly layer upon layer, there is the gate of Indra's net. Therefore, Suchness is ultimately endless. Since the event is identical to the principle, any event that is mentioned is the true Dharma gate. Therefore, there is the gate of relying on events. Because Suchness is pervasive, day and night, sun and moon, years and kalpas are all completely present within it, so being in the day is no different from being in the kalpa. Therefore, there is the gate of the ten ages of different accomplishment. Moreover, time exists because of Dharma; if Dharma merges with time, how can time not merge with Dharma? When this event is the principle.
不礙。與餘一切恒相應。故有主伴門。又謂塵是法界。體無分劑。普通一切。是為主也。即彼一切各各別。故是伴也。伴不異主。必全主而成伴。主不異伴。亦全伴以成主。主之與伴。互相資攝。若相攝。彼此互無。不可別說一切。若相資。則彼此互有。不可同說一切。皆由即主即伴。是故亦同亦異。當知主中亦主亦伴。伴中亦伴亦主也。故一理融通。十門具矣。故知此理。塵塵具足。唸唸圓融。無有一法而非所被。如華嚴經云。時彼普救眾生妙德夜神為善財童子。示現菩薩調伏眾生解脫神力。以諸相好莊嚴其身。于兩眉間放大光明。名智燈普照清凈幢。無量光明以為眷屬。其光普照一切世間。照世間已。入善財頂。充滿其身。善財爾時。即得究竟清凈輪三昧。得此三昧已。悉見二神兩處中間所有一切地塵水塵。及以火塵。金剛摩尼眾寶微塵。華香纓絡諸莊嚴具。如是一切。所有微塵。一一塵中。各見佛剎微塵數世界成壞。及見一切地水火風。諸大積聚。亦見一切世界接連。皆以地輪。任持而住。種種山海。種種河池。種種樹林。種種宮殿。所謂天宮殿．龍宮殿．夜叉宮殿。乃至摩睺羅伽．人．非人等。宮殿屋宅。地獄．畜生．閻羅王界。一切住處。諸趣輪轉。生死往來。隨業受報。各各差別。靡不悉見。又見一切世
【現代漢語翻譯】 現代漢語譯本： 沒有阻礙。與我的一切永遠相應。所以有主伴門（指華嚴十玄門中的主伴具足相用門）。又說微塵就是法界，本體沒有分割，普遍包含一切，這是主。即是說那一切各各不同，所以是伴。伴不異於主，必定完全依靠主而成伴。主不異於伴，也完全依靠伴而成主。主和伴，互相資助攝持。如果互相攝持，彼此互相沒有，不可分別說一切。如果互相資助，那麼彼此互相具有，不可共同說一切。都是由於即主即伴的緣故，所以也相同也相異。應當知道主中也有主也有伴，伴中也有伴也有主。所以一個道理融會貫通，十玄門就完備了。所以知道這個道理，微塵都具足，唸唸都圓融，沒有一法不是被包含的。如《華嚴經》所說，當時那位普救眾生妙德夜神（菩薩名）為善財童子（人名）示現菩薩調伏眾生解脫的神力，用各種相好莊嚴她的身體，在兩眉之間放出大光明，名叫智燈普照清凈幢（光明名），無量的光明作為眷屬，這光明普照一切世間。照耀世間之後，進入善財的頭頂，充滿他的身體。善財當時，就得到究竟清凈輪三昧（禪定名）。得到這個三昧之後，完全看見二神兩處中間所有的一切地塵、水塵，以及火塵，金剛摩尼眾寶微塵，華香纓絡各種莊嚴具，像這樣的一切，所有的微塵，每一個微塵中，各看見佛剎微塵數的世界成住壞空，以及看見一切地水火風，各種大的積聚，也看見一切世界連線，都用地輪（支撐世界的輪）任持而住，各種山海，各種河池，各種樹林，各種宮殿，所謂天宮殿、龍宮殿、夜叉宮殿，乃至摩睺羅伽（天龍八部之一）、人、非人等，宮殿屋宅，地獄、畜生、閻羅王界，一切住處，各種趣向輪轉，生死往來，隨著業力接受果報，各各差別，沒有不完全看見的。又看見一切世
【English Translation】 English version: There is no obstruction. It is always in accordance with everything of mine. Therefore, there is the 'Principal and Retinue' aspect (referring to the 'Interrelated Manifestation of Principal and Retinue' gate of the Ten Profound Gates of the Avatamsaka Sutra). Furthermore, it is said that a dust mote is the Dharmadhatu (realm of reality), its essence without division, universally encompassing everything; this is the Principal. That is to say, all those things are individually distinct; therefore, they are the Retinue. The Retinue is not different from the Principal; it necessarily relies entirely on the Principal to become the Retinue. The Principal is not different from the Retinue; it also relies entirely on the Retinue to become the Principal. The Principal and the Retinue support and embrace each other. If they embrace each other, they are mutually without each other, and one cannot separately speak of everything. If they support each other, then they mutually possess each other, and one cannot collectively speak of everything. All of this is due to the Principal being identical to the Retinue and the Retinue being identical to the Principal; therefore, they are both the same and different. One should know that within the Principal, there is both Principal and Retinue, and within the Retinue, there is both Retinue and Principal. Therefore, a single principle is thoroughly understood, and the Ten Profound Gates are complete. Therefore, knowing this principle, each dust mote is complete, each thought is perfectly integrated, and there is not a single dharma that is not encompassed. As the Avatamsaka Sutra says, at that time, the Night Goddess of Wonderful Virtue (a Bodhisattva), who universally saves sentient beings, manifested the spiritual power of a Bodhisattva subduing sentient beings and liberating them for Sudhana (a person's name). She adorned her body with various auspicious marks and emitted great light from between her eyebrows, named 'Banner of Pure Light Universally Illuminating with Wisdom' (name of the light), with immeasurable light as its retinue. This light universally illuminated all worlds. After illuminating the worlds, it entered Sudhana's crown and filled his body. At that time, Sudhana immediately attained the Samadhi of the Ultimate Pure Wheel (name of a meditative state). Having attained this Samadhi, he completely saw all the earth dust, water dust, and fire dust between the two deities, as well as diamond mani jewel dust, flower garlands, and various adornments. Like this, all the dust motes, in each dust mote, he saw worlds as numerous as Buddha lands undergoing formation, abiding, decay, and emptiness, and he also saw all the earth, water, fire, and wind, various great accumulations. He also saw all the worlds connected, all supported and abiding by the earth wheel (wheel supporting the world), various mountains and seas, various rivers and ponds, various forests, various palaces, such as heavenly palaces, dragon palaces, yaksha palaces, and even mahoragas (one of the eight classes of deities and demigods), humans, non-humans, etc., palaces and dwellings, hells, animals, the realm of King Yama, all abodes, various destinies revolving, birth and death coming and going, receiving retribution according to karma, each different, nothing not completely seen. He also saw all the worlds
界差別。所謂或有世界雜穢。或有世界清凈。或有世界趣雜穢。或有世界趣清凈。或有世界雜穢清凈。或有世界清凈雜穢。或有世界一向清凈。或有世界其形平正。或有覆住。或有側住。如是等一切世界。一切趣中。悉見此普救眾生夜神。於一切時。一切處。隨諸眾生形貌言詞。行解差別。以方便力。普現其前。隨宜化度。五如幻夢者。猶如幻師。能幻一物以為種種。幻。種種物以為一物等。經云。或現須臾作百年等。一切諸法。業幻所作。故一異無礙。言如夢者。如夢中所見廣大。未移枕上。歷時久遠。未經斯須。六如影像者。經云。遠物近物。雖皆影現。影不隨物而有遠近等。七因無限者。謂諸佛菩薩。昔在因中。常修緣起無性等觀。大愿迴向等。稱法界。修及余無量殊勝因。故今如所起果。具斯無礙。八佛證窮故者。由冥真性。得如性用。故經云。無比功德故能爾。九深定用故者。謂海印定等。諸三昧力。故賢首品頌云。入微塵數諸三昧。一一出生塵等定。而彼微塵亦不增等。十神通解脫故者。謂由十通。及不思議等解脫故。不思議法品。十種解脫中雲。於一塵中。建立三世一切佛法等。
問。目心為鏡。有何證文。
答。大乘起信論云。覺體相者。有四種大義。與虛空等。猶如凈鏡。一如實空鏡
【現代漢語翻譯】 現代漢語譯本 世界類別的差別。有的世界是混濁污穢的，有的世界是清凈的，有的世界逐漸變得混濁污穢，有的世界逐漸變得清凈，有的世界是混濁污穢與清凈並存，有的世界從清凈變得混濁污穢，有的世界一直都是清凈的，有的世界形狀平坦方正，有的世界是倒扣著的，有的世界是側立著的。像這樣的一切世界，一切眾生種類之中，都能看到這位普救眾生夜神，在所有的時間，所有的地點，隨著眾生不同的形貌語言，行為理解，用方便的力量，普遍地出現在他們面前，根據情況適宜地教化他們。 五、如幻如夢：就像幻術師，能用幻術將一樣東西變出種種不同的形態，也能將種種不同的東西變成一樣東西等等。經中說：『或者顯現很短的時間卻如同經歷百年』等等。一切諸法，都是業力幻化所產生的，所以一和異之間沒有障礙。說到如夢，就像在夢中所見到的廣大景象，還沒有從枕頭上移開，卻經歷了很久的時間，實際上並沒有經過很短的時間。 六、如影像：經中說：『遠處的物體和近處的物體，雖然都顯現出影像，但影像並不隨著物體而有遠近的差別』等等。 七、因無限：指的是諸佛菩薩，過去在因地修行時，常常修習緣起性空的觀想，發廣大誓願迴向等等，與法界相應地修行以及其他無量殊勝的因，所以現在所產生的果報，具備這種無礙的能力。 八、佛證窮故：由於證悟了真如本性，獲得瞭如真性一樣的作用，所以經中說：『因為有無比的功德才能做到這樣』。 九、深定用故：指的是海印三昧等等，各種三昧的力量。所以《賢首品》中的偈頌說：『進入微塵數量的各種三昧，每一種三昧都產生如同微塵數量的禪定，而那些微塵本身也沒有增多』等等。 十、神通解脫故：指的是由於十種神通以及不可思議的解脫的緣故。《不思議法品》中，十種解脫中說：『在一粒微塵之中，建立三世一切佛法』等等。 問：用眼睛的心識比喻為鏡子，有什麼經文可以證明嗎？ 答：《大乘起信論》中說：覺悟本體的相狀，有四種大的意義，與虛空一樣，就像清凈的鏡子。第一是如實空鏡。
【English Translation】 English version The differences in realms. Some worlds are mixed and impure, some worlds are pure. Some worlds tend towards impurity, some worlds tend towards purity. Some worlds are both mixed impure and pure, some worlds change from pure to impure. Some worlds are always pure. Some worlds are flat and even, some are overturned, some are sideways. In all such worlds, in all kinds of beings, one can see this Night Goddess Who Universally Saves Sentient Beings. At all times, in all places, according to the different appearances, languages, behaviors, and understandings of sentient beings, she uses the power of skillful means to universally appear before them, and appropriately transforms and guides them. Five, like illusions and dreams: Just like a magician, who can use illusions to transform one thing into various different forms, and can also transform various different things into one thing, and so on. The sutra says: 'Or appearing for a short time as if experiencing a hundred years,' and so on. All dharmas are produced by the illusion of karma, so there is no obstruction between one and different. Speaking of like a dream, like the vast scene seen in a dream, one has not yet moved from the pillow, but has experienced a long time, but in reality, it has not been a short time. Six, like images: The sutra says: 'Distant objects and near objects, although they all appear as images, the images do not have differences in distance depending on the objects,' and so on. Seven, causes are limitless: This refers to the Buddhas and Bodhisattvas, who in the past, when cultivating in the causal stage, often cultivated the contemplation of dependent origination and emptiness of nature, made vast vows to dedicate merit, and so on, cultivating in accordance with the Dharma Realm and other immeasurable and excellent causes. Therefore, the resulting fruit now possesses this unobstructed ability. Eight, because the Buddha's realization is exhaustive: Because of realizing the true nature, one obtains the function like the true nature, so the sutra says: 'Because of having incomparable merit, one can do this.' Nine, because of the use of deep samadhi: This refers to the power of various samadhis, such as the Ocean Seal Samadhi. Therefore, the verse in the 'Virtuous Leader Chapter' says: 'Entering various samadhis as numerous as dust motes, each samadhi produces dhyana as numerous as dust motes, and those dust motes themselves do not increase,' and so on. Ten, because of supernatural powers and liberation: This refers to the reason of the ten supernatural powers and inconceivable liberation. In the 'Inconceivable Dharma Chapter', among the ten kinds of liberation, it says: 'Within a single dust mote, establish all the Buddha-dharma of the three times,' and so on. Question: What sutra text can prove that the mind of the eye is likened to a mirror? Answer: The Mahayana Awakening of Faith (Da cheng qi xin lun) says: 'The aspect of the awakened essence has four great meanings, like space, like a pure mirror. First is the mirror of true emptiness.'
。遠離一切心境界相。無法可現。非覺照義故。二因熏習鏡。謂如實不空。一切世間境界。悉于中現。不出不入。不失不壞。常住一心。以一切法。即真實性故。又一切染法所不能染。智體不動。具足無漏。熏眾生故。三。法出離鏡。謂不空。出煩惱礙。離和合相淳凈明故。四緣熏習鏡。謂依法出離故。遍照眾生之心。令修善根。隨念示現。故釋摩訶衍論云。性凈本覺。中論云覺體相者。有四種大。義。與虛空等。猶如凈鏡者。此四種大義中。各有二義。與彼大義不相舍離。一者等空義。二者同鏡義。如論云。複次覺體相者。有四種大義。與虛空等。猶如凈鏡。故云何名為如實空鏡。及有二義。其相云何。頌曰。性凈本覺中。遠離慮知知。如遠離妄境。實示遠離義。鏡摩奢趺娑。舉一示一。故論曰。性凈本覺之體性中。遠離一切攀緣慮知。諸戲論識。成就一味平等之義。故名為如。遠離一切。虛妄境界。種種相分。成就決定真實之相。故名為實。為欲現示遠離之義。故名為空。鏡謂喻。明然此中鏡。則喻摩奢趺娑珠鏡。非餘種種油摩等鏡。以為譬喻。何以故。取此摩奢趺娑珠鏡。安置一處。珠鏡前中。或蘊種種石。或蘊種種飲食。或蘊種種莊嚴具。或蘊同類珠鏡。彼珠鏡中。余像不現。唯同類珠。分明顯了故。如實空
【現代漢語翻譯】 現代漢語譯本 遠離一切心的境界相。沒有法可以顯現，因為不是覺照的意義。二、因熏習鏡：指如實不空，一切世間境界，都在其中顯現，不出去也不進來，不消失也不毀壞，常住在一心之中，因為一切法就是真實性。又一切染污法所不能染，智慧本體不動搖，具足無漏，熏習眾生。三、法出離鏡：指不空，出離煩惱障礙，遠離和合之相，純凈明亮。四、緣熏習鏡：指依法出離的緣故，普遍照耀眾生的心，使他們修習善根，隨著念頭而示現。所以《釋摩訶衍論》說，自性清凈本覺。《中論》說覺的體相，有四種大義，與虛空相等，猶如清凈的鏡子。這四種大義中，各有兩種意義，與彼大義不相舍離。一者是等同虛空的意義，二者是等同鏡子的意義。如論中所說：『複次，覺的體相，有四種大義，與虛空相等，猶如清凈的鏡子。』所以，什麼叫做如實空鏡？以及它具有的兩種意義，它的相狀是怎樣的呢？頌文說：『自性清凈本覺中，遠離思慮知見，如遠離虛妄境界，真實顯示遠離的意義。』鏡，指摩奢趺娑（Mañjuśrī-ghoṣa）珠。舉出一個例子來顯示一個道理。所以論中說：『自性清凈本覺的體性中，遠離一切攀緣思慮知見，各種戲論之識，成就一味平等的意義，所以叫做如。遠離一切虛妄境界，種種相分，成就決定真實之相，所以叫做實。爲了要顯示遠離的意義，所以叫做空。』鏡是比喻，明白地說，這裡所說的鏡，是比喻摩奢趺娑珠鏡，不是其他各種油磨等鏡，作為譬喻。為什麼呢？取此摩奢趺娑珠鏡，安置在一個地方，珠鏡前面，或者放置各種石頭，或者放置各種飲食，或者放置各種莊嚴具，或者放置同類珠鏡，那珠鏡中，其他的影像不顯現，唯有同類的珠，分明清楚。所以是如實空。
【English Translation】 English version It is far from all mental realm appearances. No dharma can manifest, because it is not the meaning of awareness. Second, the Mirror of Causal Perfuming: It refers to being truly non-empty, where all worldly realms appear within it, neither going out nor coming in, neither being lost nor destroyed, constantly abiding in one mind, because all dharmas are the very nature of reality. Moreover, it cannot be defiled by any defiling dharmas, the essence of wisdom is unmoving, complete with non-outflow, perfuming sentient beings. Third, the Mirror of Dharma Liberation: It refers to being non-empty, liberating from the obstacles of afflictions, being far from the aspect of combination, purely clear and bright. Fourth, the Mirror of Conditioned Perfuming: It refers to liberating according to the Dharma, universally illuminating the minds of sentient beings, enabling them to cultivate good roots, manifesting according to their thoughts. Therefore, the Śrīmālādevī Siṃhanāda Sūtra Commentary says, 'The self-nature is pure original enlightenment.' The Mūlamadhyamakakārikā says that the essence of enlightenment has four great meanings, equal to space, like a pure mirror. Among these four great meanings, each has two meanings that are inseparable from that great meaning. One is the meaning of being equal to space, and the other is the meaning of being equal to a mirror. As the treatise says: 'Furthermore, the essence of enlightenment has four great meanings, equal to space, like a pure mirror.' So, what is called the truly empty mirror? And what are the two meanings it possesses, and what is its appearance like? The verse says: 'In the self-nature pure original enlightenment, far from thought and knowledge, like being far from false realms, truly showing the meaning of distance.' The mirror refers to the Mañjuśrī-ghoṣa jewel. Giving one example to illustrate one principle. Therefore, the treatise says: 'In the essence of self-nature pure original enlightenment, far from all clinging thoughts and knowledge, various discursive consciousnesses, accomplishing the meaning of one taste equality, therefore it is called 'as it is'. Being far from all false realms, various aspect divisions, accomplishing the aspect of determined reality, therefore it is called 'real'. In order to show the meaning of distance, therefore it is called 'empty'.' The mirror is a metaphor, clearly stating that the mirror mentioned here is a metaphor for the Mañjuśrī-ghoṣa jewel mirror, not other various oil-polished mirrors, as a simile. Why? Take this Mañjuśrī-ghoṣa jewel mirror, place it in one place, in front of the jewel mirror, either place various stones, or place various foods and drinks, or place various ornaments, or place similar jewel mirrors, in that jewel mirror, other images do not appear, only the same kind of jewel appears clearly. Therefore, it is truly empty.
鏡。亦復如是。於此鏡中。唯同類清凈功德。安立整合。種種異類諸過患法。皆遠離故。如論云。一者如實空鏡。遠離一切心境界相。無法可現故。各有二種義。而唯示同鏡義。等空之義。不現示耶。以舉一義。兼示一義故。若如是者。云何名為等空義耶。謂如虛空清凈無染。四障所不能覆。廣大無邊。三世所不能攝。如實空鏡。亦復如是。故非覺照義故者。即是現示遠離因緣。為如彼摩奢趺娑珠鏡中石等諸像不現前者。石等諸法。皆鄙穢故。此本覺珠鏡中。種種妄法不現前者。一切染法。皆悉是無明不覺之相。無照達義故。云何名為因熏習鏡。及有二義。其相云何。頌曰。性凈本覺智。三種世間法。皆悉不捨離。為一覺熏習。莊嚴法身果。故名因熏習。鏡輪多梨華。空容受遍一。論曰。性凈本覺。三世間皆悉不離。熏習。彼三而為一覺熏習。莊嚴一大法身之果。是故名為因熏習鏡。云何名為三種世間。一者眾生世間。二者器世間。三者智正覺世間。眾生世間者。謂異生性界。器世間者。謂所依止土。智正覺世間者。謂佛菩薩。是名為三。此中鏡者。謂輪多梨華鏡。如取輪多梨華。安置一處。周集諸物。由此華熏。一切諸物皆悉明凈。又明凈物。華中現前。皆悉無餘。一切諸物中。彼華現前。亦復無餘。因熏習鏡。亦
【現代漢語翻譯】 現代漢語譯本： 『鏡』也是如此。在這鏡中，唯有同類的清凈功德安立整合，種種異類的過患之法，都遠離了。如論中所說：『一者是如實空鏡，遠離一切心境界相，沒有法可以顯現。』各有兩種含義，而只顯示了同鏡的含義，等同於空的含義，不顯示嗎？因為舉出一個含義，兼顧顯示另一個含義。如果這樣，怎樣稱為等空義呢？就是說如同虛空清凈沒有污染，四障所不能覆蓋，廣大無邊，三世所不能攝取，如實空鏡也是如此。所以說『不是覺照義』，就是顯示遠離因緣。如同摩奢趺娑珠鏡中石頭等各種影像不顯現，是因為石頭等各種法，都是鄙陋污穢的緣故。這本覺珠鏡中，種種虛妄之法不顯現，是因為一切染污之法，都是無明不覺的相，沒有照達的含義。怎樣稱為因熏習鏡，以及有兩種含義，它的相狀是怎樣的呢？頌詞說：『性凈本覺智，三種世間法，都悉不捨離，為一覺熏習，莊嚴法身果，故名因熏習。』鏡如輪多梨華（一種花名），空容受遍一。論中說：性凈本覺，三世間都悉不離，熏習這三者而成為一覺熏習，莊嚴一大法身之果，所以名為因熏習鏡。怎樣稱為三種世間？一者是眾生世間，二者是器世間，三者是智正覺世間。眾生世間，是指異生性界。器世間，是指所依止的土地。智正覺世間，是指佛菩薩。這就是所說的三種世間。這裡所說的鏡，是指輪多梨華鏡。如同取輪多梨華，安置在一個地方，周圍聚集各種事物，由於這花的薰染，一切事物都變得明凈。又明凈的事物，在花中顯現，都完全沒有遺漏。一切事物中，那花顯現，也完全沒有遺漏。因熏習鏡也是如此。
【English Translation】 English version: 『Mirror』 is also like this. In this mirror, only similar pure merits are established and integrated, and all kinds of dissimilar faults are far away. As the treatise says: 『The first is the mirror of true emptiness, which is far away from all mental realms and appearances, and no dharma can appear.』 Each has two meanings, but only the meaning of the same mirror is shown. Does it not show the meaning of being equal to emptiness? Because by citing one meaning, it also shows the other meaning. If so, how is it called the meaning of equal emptiness? It means that it is like the emptiness that is pure and without defilement, cannot be covered by the four obstacles, is vast and boundless, and cannot be contained by the three times. The mirror of true emptiness is also like this. Therefore, saying 『not the meaning of awareness』 means showing the cause and condition of being far away. Just as stones and other images do not appear in the Masha Fusuo jewel mirror, it is because stones and other dharmas are all base and filthy. In this original enlightenment jewel mirror, various false dharmas do not appear because all defiled dharmas are signs of ignorance and non-awareness, and have no meaning of illumination. How is it called the mirror of causal habituation, and what are its two meanings, and what is its appearance? The verse says: 『The wisdom of the pure nature of original enlightenment, the three realms of the world, are all inseparable, for one enlightenment habituation, adorning the fruit of the Dharmakaya, therefore it is called causal habituation.』 The mirror is like the wheel-bearing Tarika flower (a type of flower), emptiness accommodates all. The treatise says: The pure nature of original enlightenment, the three realms of the world are all inseparable, habituating these three to become one enlightenment habituation, adorning the fruit of the great Dharmakaya, therefore it is called the mirror of causal habituation. How are the three realms of the world called? The first is the realm of sentient beings (Sattvaloka), the second is the realm of vessels (Bhajanaloka), and the third is the realm of wisdom and correct enlightenment (Jnanavisuddhiloka). The realm of sentient beings refers to the realm of different beings. The realm of vessels refers to the land on which they depend. The realm of wisdom and correct enlightenment refers to Buddhas and Bodhisattvas. These are the three realms of the world. The mirror mentioned here refers to the wheel-bearing Tarika flower mirror. It is like taking the wheel-bearing Tarika flower and placing it in one place, gathering various things around it. Due to the fragrance of this flower, all things become bright and pure. Also, bright and pure things appear in the flower, completely without omission. In all things, that flower appears, also completely without omission. The mirror of causal habituation is also like this.
復如是。熏一切法。為清凈覺。熏令平等。複次虛空義。則有二種。一者容受義。二者遍一義。容受義者。容受諸色無障礙故。遍一義者。種種諸色。唯同一種大虛空故。如論云。二者因熏習鏡。謂如實不空。一切世間境界。悉于中現故。如是本覺。從無始來。遠離四種過。自性清凈。常住一心。一者。遠離不遍之過。三種世間不出本覺清凈鏡故。如論云。不出故。二者。遠離雜亂之過。一切諸法。不入本覺清凈鏡故。如論云。不入故。三者。遠離過患之過。本覺鏡中。現前諸法。無不本覺凈功德故。如論云。不失故。四者。遠離無常之過。本覺鏡中。現前諸法。無不常住無為智故。如論云。不壞故。遠離邊過。圓滿中實。是故說言。常住一心。自此已下。顯示因緣。何因緣故。本覺智中種種諸法。如彼本覺離諸過耶。種種諸法。皆悉無不真實體故。如論云。以一切法則真實性故。故自此已下。作緣決疑。謂有眾生。作如是疑。三世間中。眾生世間無明染法。具足圓滿。流轉遷動。無休息時。如是世間現本覺者。不可得言。本覺清凈。遠離諸過。以此義故。今通而言。又一切染法所不能染。般若實智。其體不動。自性清凈。具足無漏。常恒熏習眾生世間令清凈故。如論云。又一切染法所不能染。智體不動。具足無漏。
【現代漢語翻譯】 現代漢語譯本： 就像這樣，熏習一切法，成為清凈的覺悟，熏習使其平等。其次，虛空的意義有兩種：一是容受的意義，二是普遍唯一的意義。容受的意義是指，虛空容受各種色法而沒有障礙。普遍唯一的意義是指，種種不同的色法，都同屬於一種大的虛空。如《論》中所說：『二是因熏習的鏡子，指的是如實不空，一切世間的境界，都完全在其中顯現。』 如此，本覺從無始以來，遠離四種過失，自性清凈，常住於一心。一是遠離不普遍的過失，因為三種世間沒有超出本覺清凈的鏡子。如《論》中所說：『不超出。』二是遠離雜亂的過失，因為一切諸法，沒有進入本覺清凈的鏡子。如《論》中所說：『不進入。』三是遠離過患的過失，因為在本覺的鏡子中，顯現的諸法，沒有不是本覺清凈功德的。如《論》中所說：『不失去。』四是遠離無常的過失，因為在本覺的鏡子中，顯現的諸法，沒有不是常住無為之智的。如《論》中所說：『不壞滅。』遠離偏頗的過失，圓滿而真實，所以說常住一心。 從這裡以下，顯示因緣。因為什麼因緣的緣故，本覺智中的種種諸法，像那本覺一樣遠離各種過失呢？因為種種諸法，都完全是真實的本體的緣故。如《論》中所說：『因為一切法則都是真實性的緣故。』所以從這裡以下，作為緣由來決斷疑惑。就是說有眾生，產生這樣的疑惑：在三世間中，眾生世間的無明染法，具足圓滿，流轉遷動，沒有休息的時候。像這樣的世間如果顯現本覺，就不能說本覺是清凈的，遠離各種過失。因為這個意義的緣故，現在總括而言，又一切染法所不能染污的，般若（Prajna）實智，它的本體不動搖，自性清凈，具足無漏功德，常恒熏習眾生世間，使之清凈。如《論》中所說：『又一切染法所不能染，智體不動，具足無漏。』
【English Translation】 English version: It is like this: perfuming all dharmas, becoming pure enlightenment, perfuming to make them equal. Furthermore, the meaning of emptiness has two aspects: first, the meaning of accommodating; second, the meaning of universal oneness. The meaning of accommodating is that emptiness accommodates all forms without obstruction. The meaning of universal oneness is that all kinds of different forms belong to the same great emptiness. As the treatise says: 'Second, it is the mirror of perfuming, which refers to being truly not empty; all realms of the world appear completely within it.' Thus, original enlightenment, from beginningless time, is free from four kinds of faults, its self-nature is pure, and it constantly abides in one mind. First, it is free from the fault of not being universal, because the three realms do not go beyond the pure mirror of original enlightenment. As the treatise says: 'Does not go beyond.' Second, it is free from the fault of confusion, because all dharmas do not enter the pure mirror of original enlightenment. As the treatise says: 'Does not enter.' Third, it is free from the fault of defects, because in the mirror of original enlightenment, the dharmas that appear are all the pure merits of original enlightenment. As the treatise says: 'Does not lose.' Fourth, it is free from the fault of impermanence, because in the mirror of original enlightenment, the dharmas that appear are all the wisdom of constant abiding and non-action. As the treatise says: 'Does not decay.' It is free from the fault of being one-sided, complete and real in the middle, therefore it is said to constantly abide in one mind. From here below, the causes and conditions are shown. For what cause and condition are the various dharmas in the wisdom of original enlightenment, like that original enlightenment, free from all faults? Because all dharmas are completely the real essence. As the treatise says: 'Because all dharmas are of the nature of reality.' Therefore, from here below, it is used as a cause to resolve doubts. That is, some sentient beings have such doubts: in the three realms, the ignorance and defilement of the sentient beings' realm are complete and perfect, flowing and moving, without rest. If original enlightenment appears in such a world, it cannot be said that original enlightenment is pure and free from all faults. Because of this meaning, now, in general, it is said that the Prajna (Wisdom) true wisdom, which cannot be defiled by all defilements, its essence is unmoving, its self-nature is pure, it is complete with non-outflow merits, and it constantly perfumes the sentient beings' realm, making it pure. As the treatise says: 'Furthermore, the wisdom essence, which cannot be defiled by all defilements, is unmoving and complete with non-outflow.'
熏眾生故。云何名為法出離鏡。及有二義。其相云何。頌曰。如實不空法。出離三過失。圓滿三種德。故名法出離。鏡銷煉玻璃。空出離色義。論曰。無漏性德。出離三過。圓滿三德。名法出離。云何名為三種過失。一者。無明染品。名煩惱礙。二者。根本無明。名為智礙。三者。俱合轉相。名戲論識。是名為三。如是三過。究竟離故。名為出離。如論云。三者法出離鏡。謂不空法。出煩惱礙。智礙。離和合相故。云何名為三種功德。一者淳成就功德。二者。凈成就功德。三者。明成就功德。是名為三。如論云。淳凈明故。故出離何過。圓滿何德。謂出離煩惱礙。圓滿凈成就功德。出離智礙。圓滿明成就功德。出離和合轉相。圓滿淳成就功德。何以故。相對法爾故。此中鏡者。謂玻璃珠。譬如玻璃珠淪深泥中。則便涌出。離彼泥騰一丈量。若置濁水中。驅混成塵累。唯上清凈水。安住其中。若置福多伽林中。出現香氣。礙彼穢香。遠去而住。法出離鏡。亦復爾故。此中喻者。喻自體凈義。等空義者。出離色義。謂如虛空遠離大種。一向清凈。法出離鏡。亦復爾故。云何名為緣熏習鏡。及有二義。其相云何。頌曰。于無量無邊。諸眾生緣中。出無量無邊。殊勝應化身。熏習眾生心。出生諸善根。增長兩輪華。莊嚴法身果
【現代漢語翻譯】 現代漢語譯本：熏習眾生的緣故。什麼叫做『法出離鏡』（Dharma Emancipation Mirror）？它又有兩種含義，它的相狀是怎樣的？頌詞說：『如實不空的法，出離三種過失，圓滿三種功德，所以叫做『法出離』。鏡子就像銷煉過的玻璃，空性出離了色法的含義。』論述說：『無漏的自性功德，出離三種過失，圓滿三種功德，叫做『法出離』。』什麼叫做三種過失？第一，無明染污的品類，叫做煩惱障（Klesha-avarana）。第二，根本無明，叫做智障（Jnana-avarana）。第三，俱合的轉變相，叫做戲論識（Prapancha-vijnana）。這叫做三種過失。像這樣三種過失，究竟遠離的緣故，叫做『出離』。』如論中所說：『第三是法出離鏡，指不空的法，出離煩惱障、智障，遠離和合相的緣故。』什麼叫做三種功德？第一，淳成就功德（Paripurna-siddhi-guna）。第二，凈成就功德（Visuddha-siddhi-guna）。第三，明成就功德（Prabhasvara-siddhi-guna）。這叫做三種功德。』如論中所說：『淳凈明亮的緣故。』所以出離什麼過失？圓滿什麼功德？指：出離煩惱障，圓滿凈成就功德；出離智障，圓滿明成就功德；出離和合轉變相，圓滿淳成就功德。』為什麼這樣說？因為相對的法則是這樣的。這裡所說的『鏡』，指玻璃珠。譬如玻璃珠沉入深泥中，就會涌出，離開那泥土一丈遠。如果放在濁水中，驅散混合的塵埃，只有清凈的水安住在其中。如果放在福多伽林（Bhadraka forest）中，就會出現香氣，阻礙那污穢的香氣，遠遠地離開而住。法出離鏡也是這樣。這裡所說的比喻，比喻自性清凈的含義。等同於空性的含義，是出離色法的含義。譬如虛空遠離四大種（Mahabhuta），一向清凈，法出離鏡也是這樣。什麼叫做『緣熏習鏡』（Pratyaya-vasana-darpana）？它又有兩種含義，它的相狀是怎樣的？頌詞說：『在無量無邊的諸眾生緣中，出現無量無邊的殊勝應化身（Nirmana-kaya），熏習眾生的心，出生諸善根，增長二輪華（Dvi-cakra-puspa），莊嚴法身果（Dharma-kaya-phala）。』
【English Translation】 English version: Because of perfuming sentient beings. What is called the 'Dharma Emancipation Mirror' (Dharma Emancipation Mirror)? And it has two meanings. What is its appearance? The verse says: 'The Dharma that is real and not empty, departs from the three faults, perfects the three virtues, therefore it is called 'Dharma Emancipation'. The mirror is like refined glass, emptiness departs from the meaning of form.' The treatise says: 'The un-leaking nature virtue, departs from the three faults, perfects the three virtues, is called 'Dharma Emancipation'.' What are the three faults? First, the category of ignorance and defilement is called affliction-obstruction (Klesha-avarana). Second, fundamental ignorance is called knowledge-obstruction (Jnana-avarana). Third, the co-arising transformation aspect is called the consciousness of conceptual proliferation (Prapancha-vijnana). These are called the three faults. Because these three faults are ultimately departed from, it is called 'emancipation'.' As the treatise says: 'The third is the Dharma Emancipation Mirror, referring to the Dharma that is not empty, departing from affliction-obstruction, knowledge-obstruction, and departing from the aspect of combination.' What are the three virtues? First, pure accomplishment virtue (Paripurna-siddhi-guna). Second, pure accomplishment virtue (Visuddha-siddhi-guna). Third, luminous accomplishment virtue (Prabhasvara-siddhi-guna). These are called the three virtues.' As the treatise says: 'Because of purity, clarity, and brightness.' So what faults are departed from? What virtues are perfected? It refers to: departing from affliction-obstruction, perfecting pure accomplishment virtue; departing from knowledge-obstruction, perfecting luminous accomplishment virtue; departing from the co-arising transformation aspect, perfecting pure accomplishment virtue.' Why is this so? Because the relative Dharma is like this. The 'mirror' here refers to a glass bead. For example, if a glass bead sinks into deep mud, it will emerge, leaving that mud one fathom away. If it is placed in turbid water, it disperses the mixed dust, and only clear water remains in it. If it is placed in the Bhadraka forest (Bhadraka forest), fragrance will appear, obstructing the foul fragrance, staying far away. The Dharma Emancipation Mirror is also like this. The metaphor here refers to the meaning of self-nature purity. The meaning equivalent to emptiness is the meaning of departing from form. For example, the void is far from the four great elements (Mahabhuta), always pure, and the Dharma Emancipation Mirror is also like this. What is called the 'Conditioned Perfuming Mirror' (Pratyaya-vasana-darpana)? And it has two meanings. What is its appearance? The verse says: 'In the immeasurable and boundless conditions of sentient beings, immeasurable and boundless excellent transformation bodies (Nirmana-kaya) appear, perfuming the minds of sentient beings, giving birth to all good roots, increasing the two-wheel flowers (Dvi-cakra-puspa), adorning the Dharma-body fruit (Dharma-kaya-phala).'
。故名緣熏習。鏡中玻璃空。隨順成就義。如法應觀察。論曰。譬如取玻璃珠。安置一處。周匝積集種種色珠。彼玻璃珠。隨向珠色現前轉變。緣熏習鏡。亦復爾。又譬如虛空有自在力故。於一切所作之事中。隨順成立。緣熏習境亦復如是。於一切眾生修行之事中。隨應建立故。如論云。四者緣熏習鏡。謂依法出離故。遍照眾生之心。令修善根。隨念示現故。故如是四種本覺大義。遍一切眾生界。一切二乘界。一切菩薩界。一切如來界中。無不住處。無不照處。無不通處。無不至處。具足圓滿。具足圓滿。起信疏釋云。性凈本覺者。以空及鏡喻。別解四義。論云。一如實空鏡。遠離一切心境界相。無法可現。非覺照義故者。初內。真如中妄法本無。非先有後無。故云如實空。下釋空義。倒心妄境。本不相應。故云遠離。非謂有而不現。但以妄法理無故。無可現境。非不能現。但以兔角無故。無可現也。非覺照者。有二義。一以妄念望于真智。無覺照之功。以情執違理故。如鏡非即外物。以彼外物無照用義故。即顯鏡中無外物體。二以本覺望于妄法。亦無覺照功能。以妄本無故。如凈眼望空華。無照矚之功。亦如鏡望兔角。
問。若然者。何故下因熏習鏡中。即現一切世間法耶。
答。約依他似法。此是真
【現代漢語翻譯】 現代漢語譯本 因此稱為緣熏習。鏡中的玻璃是空性的，隨順成就一切事物的意義。應當如法觀察。論中說：譬如取一顆玻璃珠，安置在一個地方，周圍積聚各種顏色的珠子。那顆玻璃珠，隨著面向的珠子的顏色而顯現轉變。緣熏習鏡也是這樣。又譬如虛空具有自在的力量，所以在一切所作的事情中，隨順成立。緣熏習境也是這樣，在一切眾生修行的事情中，隨應建立。所以論中說：四者是緣熏習鏡，因為依法出離，所以普遍照耀眾生的心，使他們修習善根，隨著念頭而示現。因此，這四種本覺的大義，遍及一切眾生界、一切二乘界（聲聞乘和緣覺乘）、一切菩薩界、一切如來界中，沒有不在的地方，沒有不照耀的地方，沒有不通達的地方，沒有不到達的地方，具足圓滿。起信疏釋中說：性凈本覺，用空和鏡子來比喻，分別解釋四種意義。論中說：一是如實空鏡，遠離一切心的境界相，沒有法可以顯現，不是覺照的意義。最初的內在，真如（事物的真實本性）中妄法本來就沒有，不是先有後無，所以說是如實空。下面解釋空的意義。顛倒的心和虛妄的境界，本來不相應，所以說是遠離。不是說有而不顯現，只是因為妄法的道理上本來就沒有，所以沒有可以顯現的境界。不是不能顯現，只是因為兔角本來就沒有，所以沒有可以顯現的。不是覺照，有兩種意義。一是妄念希望達到真智，沒有覺照的功用，因為情執違背真理。如同鏡子不是外物本身，因為那外物沒有照用的意義，就顯現鏡中沒有外物本身。二是以本覺希望達到妄法，也沒有覺照的功能，因為妄法本來就沒有。如同清凈的眼睛看虛空中的花，沒有照看的功能，也如同鏡子看兔角。
問：如果這樣，為什麼下面的因熏習鏡中，就顯現一切世間法呢？
答：是依他似法，這是真實的。
【English Translation】 English version Therefore, it is called 'cause-conditioned perfuming'. The glass in the mirror is empty, according with and accomplishing the meaning of all things. It should be observed according to the Dharma. The treatise says: 'For example, take a glass bead and place it in a location, surrounded by various colored beads. That glass bead changes and manifests according to the color of the bead it faces. The cause-conditioned perfuming mirror is also like this. Furthermore, like space, it has the power of self-mastery, so in all actions, it accords with and establishes them. The cause-conditioned perfuming realm is also like this, in all the practices of sentient beings, it establishes them accordingly.' Therefore, the treatise says: 'The fourth is the cause-conditioned perfuming mirror, because it departs according to the Dharma, it universally illuminates the minds of sentient beings, causing them to cultivate good roots, and manifests according to their thoughts.' Therefore, these four great meanings of original enlightenment pervade all realms of sentient beings, all realms of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), all realms of Bodhisattvas, and all realms of Tathāgatas, there is no place where they do not abide, no place where they do not illuminate, no place where they do not penetrate, no place where they do not reach, fully complete. The Commentary on the Awakening of Faith says: 'The self-nature pure original enlightenment is likened to emptiness and a mirror, separately explaining the four meanings.' The treatise says: 'First is the mirror of true suchness emptiness, far removed from all realms of mind and appearances, there is no Dharma that can be manifested, it is not the meaning of awareness and illumination.' Initially, within true suchness (the true nature of things), deluded dharmas are originally non-existent, not first existent and then non-existent, therefore it is called true suchness emptiness. The following explains the meaning of emptiness. The inverted mind and the illusory realm are originally not corresponding, therefore it is said to be far removed. It is not that they exist but are not manifested, but because the principle of deluded dharmas is originally non-existent, therefore there is no realm that can be manifested. It is not that it cannot be manifested, but because rabbit horns are originally non-existent, therefore there is nothing that can be manifested. 'Not awareness and illumination' has two meanings. First, with deluded thoughts hoping to reach true wisdom, there is no function of awareness and illumination, because emotional attachment violates the truth. Like a mirror is not the external object itself, because that external object has no meaning of illumination, it manifests that there is no external object itself in the mirror. Second, with original enlightenment hoping to reach deluded dharmas, there is also no function of awareness and illumination, because deluded dharmas are originally non-existent. Like pure eyes looking at flowers in the sky, there is no function of looking, also like a mirror looking at rabbit horns.
Question: If that is the case, why does the cause-conditioned perfuming mirror below manifest all worldly dharmas?
Answer: It relies on other-dependent seeming dharmas, this is true.
心隨熏所作。無自體故。不異真如。故論云。以一切法。即真實性故。今此約遍計所執實性。故無可現也。
問。所現似法。豈不由彼執實有耶。
答。雖由執實有。然似恒非實。如影由質。影恒非質。鏡中現影不現質。不現質故。故云空鏡。能現影故。是因熏也。論云。二因熏習鏡。謂如實不空。一切世間境界悉于中現。不出不入。不失不壞。常住一心。以一切法即真實性故。又一切染法所不能染。智體不動。具足無漏。熏眾生故者。釋內有二因義。初能作現法之因。二作內熏之因。亦可初是因義。后是熏習義。故云因熏習也。言如實不空者。此總出因熏體。謂有自體。及功能故。二因初中。一切世間境界悉現。明一切法離此心外。無別體性。猶如鏡中能現影也。不出者。明心待熏故。及現諸法。非不熏而自出也。不入者。離心以無能熏。故不從外入也。不失者。雖復不從內出外入。然緣起之時。顯現不無。故云不失也。不壞者。諸法緣集。起無所從。不異真如。故不可壞。如鏡中影。以因鏡故不可壞也。常住一心者。會相同體。染法不能染者。以性凈故。智體不動者。以本無染。今無始凈。是故本覺之智。未曾移動。又雖現染法。不為所染。故云不動。如鏡中像。隨質轉變。然其鏡體未曾動也。又一
【現代漢語翻譯】 現代漢語譯本 心識隨業力熏習而生，因為心識本身沒有自性，與真如（Tathata，事物的真實本性）並無差別。所以經論中說：『因為一切法都即是真實本性。』這裡所說的是針對遍計所執性（Parikalpita，虛妄分別的自性）的實性而言，所以沒有實在的東西可以顯現。
問：所顯現的相似法，難道不是因為執著它們為實有才產生的嗎？
答：雖然是因為執著它們為實有，但這些相似之法始終不是真實的。比如影子由物體產生，但影子始終不是物體本身。鏡子中顯現的是影像而不是物體。因為不顯現物體本身，所以稱為空鏡。因為它能顯現影像，所以說是因的熏習。經論中說：『二因熏習鏡，謂如實不空，一切世間境界悉于中現，不出不入，不失不壞，常住一心，以一切法即真實性故。又一切染法所不能染，智體不動，具足無漏，熏眾生故。』這是解釋內因有二重含義。第一是能產生顯現之法的因，第二是作為內在熏習的因。也可以說第一是因的含義，第二是熏習的含義，所以說是因熏習。所說的『如實不空』，總括了因熏習的本體，意思是具有自體和功能。二因中的第一重含義是，一切世間境界都顯現其中，說明一切法離開此心之外，沒有別的體性，就像鏡子中能顯現影像一樣。『不出』，說明心需要熏習，以及顯現諸法，不是不經過熏習而自己產生的。『不入』，離開心就沒有能熏習的東西，所以不能從外面進入。『不失』，雖然不從內出外入，但在緣起的時候，顯現不會沒有，所以說不失。『不壞』，諸法因緣聚合而生起，沒有從哪裡來，不異於真如，所以不可破壞，就像鏡中的影像，因為有鏡子的原因而不可破壞。『常住一心』，會歸相同本體。染法不能染污它，因為它本性清凈。智體不動，因為它本來沒有染污，現在是無始以來的清凈，所以本覺的智慧，未曾移動。又雖然顯現染法，但不會被染污，所以說不動，就像鏡中的影像，隨著物體的變化而變化，但鏡子的本體未曾動搖。又一
【English Translation】 English version The mind arises according to the熏 (xun, influence) of actions, because it has no self-nature and is not different from 真如 (Tathata, suchness). Therefore, the treatise says: 'Because all dharmas are identical to the nature of reality.' Here, this refers to the reality of 遍計所執性 (Parikalpita, the nature of what is completely conceptualized), so there is nothing real to manifest.
Question: Are the 法 (dharma, phenomena) that appear similar not produced by clinging to them as real?
Answer: Although they arise from clinging to them as real, these similar 法 (dharma, phenomena) are never real. For example, a shadow is produced by an object, but the shadow is never the object itself. A mirror reflects images but not the object itself. Because it does not reflect the object itself, it is called an empty mirror. Because it can reflect images, it is said to be the 熏 (xun, influence) of a cause. The treatise says: 'The mirror is熏 (xun, influenced) by two causes, namely, 如實不空 (as it is, not empty), all realms of the world appear within it, neither going out nor coming in, neither lost nor destroyed, constantly abiding in one mind, because all dharmas are identical to the nature of reality. Furthermore, it cannot be defiled by any defiled dharmas, the nature of wisdom is unmoving, complete with non-outflows,熏 (xun, influencing) sentient beings.' This explains the two meanings of the inner cause. The first is the cause that can produce the manifestation of dharmas, and the second is the cause that acts as an inner熏 (xun, influence). It can also be said that the first is the meaning of cause, and the second is the meaning of熏 (xun, influence), so it is said to be the熏 (xun, influence) of a cause. The phrase '如實不空 (as it is, not empty)' encompasses the essence of the cause of熏 (xun, influence), meaning it has self-nature and function. The first meaning of the two causes is that all realms of the world appear within it, indicating that all dharmas, apart from this mind, have no other nature, just as a mirror can reflect images. 'Neither going out' indicates that the mind needs熏 (xun, influence), and the manifestation of dharmas does not arise without熏 (xun, influence). 'Neither coming in' indicates that apart from the mind, there is nothing that can熏 (xun, influence), so it cannot enter from the outside. 'Neither lost' indicates that although it does not go out from within or come in from without, when conditions arise, manifestation is not absent, so it is said to be not lost. 'Neither destroyed' indicates that dharmas arise from the aggregation of conditions, not coming from anywhere, not different from 真如 (Tathata, suchness), so they cannot be destroyed, just like the images in a mirror, which cannot be destroyed because of the mirror. 'Constantly abiding in one mind' means converging into the same essence. Defiled dharmas cannot defile it because it is pure in nature. The nature of wisdom is unmoving because it is originally without defilement, and now it is pure from beginningless time, so the wisdom of original enlightenment has never moved. Furthermore, although it manifests defiled dharmas, it is not defiled by them, so it is said to be unmoving, just like the images in a mirror, which change with the changes of objects, but the mirror itself has never moved. Also, one
空鏡。離一切外物之體。二不空鏡。謂體不無。能現萬像。三凈鏡。謂已磨治。離塵垢故。四受用鏡。謂置之高堂。須者受用。前二自性凈。后二離垢凈。又初二就因隱時說。后二就果顯時說。又前二約空不空。后二約體用。如佛地經云。複次妙生。大圓鏡智者。如依圓鏡。眾像影現。如是依止如來智鏡。諸處境識眾像影現。唯以圓鏡為譬喻者。當知圓鏡。如來智鏡。平等平等。是故智鏡。名圓鏡智。如來大圓鏡。有福樂人。懸高勝處。無所動搖。諸有去來。無量眾生。於此觀察。自身得失。為欲存得舍諸失故。如是如來懸圓鏡智。處凈法界。無間斷故。無所動搖。欲令無量無數眾生。觀于染凈。為欲取凈舍諸染故。又如圓鏡。極善磨瑩。鑒凈無垢。光明遍照。如是如來大圓鏡智。于佛智上。一切煩惱所知障。垢。永出離故。極善磨瑩。為依止定所攝持故。鑒凈無垢。作諸眾生利樂事故。光明遍照。又如圓鏡。依緣本質。種種影像相貌生起。如是如來。大圓鏡智。於一切時依諸緣故。種種智影相貌生起。如圓鏡上。非一眾多諸影像起。而圓鏡上無諸影像。而此圓鏡無動無作。如是如來圓鏡智上。非一眾多諸智影起。圓鏡智上無諸智影。而此智鏡無動無作。又如圓鏡。與眾影像非合非離。不聚集故。現彼緣故。如是如來
【現代漢語翻譯】 現代漢語譯本 空鏡（Śūnyamukura）：指遠離一切外在事物的本體。 二、不空鏡（Aśūnyamukura）：指本體並非空無，能夠顯現萬象。 三、凈鏡（Nirmalamukura）：指已經磨礪整治，遠離塵垢。 四、受用鏡（Upabhogamukura）：指安置在高堂之上，供需要的人使用。 前兩種是自性清凈，后兩種是離垢清凈。另外，前兩種是就因地隱沒時而言，后兩種是就果地顯現時而言。還有，前兩種是約空與不空而言，后兩種是約本體與作用而言。如《佛地經》（Buddhabhūmi Sūtra）所說：『複次，妙生（Sundara），大圓鏡智（Ādarśa-jñāna）者，如依圓鏡，眾像影現，如是依止如來智鏡，諸處境識眾像影現。』 之所以只用圓鏡作為譬喻，應當知道圓鏡與如來智鏡平等平等。因此，智鏡名為圓鏡智。如來大圓鏡，有福樂的人懸掛在高勝之處，無所動搖。諸有去來，無量眾生，於此觀察自身得失，爲了儲存所得，捨棄諸般過失。如同如來懸掛圓鏡智，處於清凈法界，沒有間斷，無所動搖，想要讓無量無數眾生，觀察染污與清凈，爲了選取清凈，捨棄諸般染污。 又如圓鏡，極其善於磨礪，鑑照清凈沒有垢染，光明普遍照耀。如同如來大圓鏡智，在佛智之上，一切煩惱所知障垢，永遠出離，極其善於磨礪，因為被依止的禪定所攝持，鑑照清凈沒有垢染，做諸眾生利益安樂之事，光明普遍照耀。 又如圓鏡，依靠因緣本質，種種影像相貌生起。如同如來大圓鏡智，在一切時依靠諸般因緣，種種智慧影像相貌生起。如同圓鏡上，非一眾多諸影像生起，而圓鏡上沒有諸般影像，而此圓鏡無動無作。如同如來圓鏡智上，非一眾多諸智影生起，圓鏡智上沒有諸般智影，而此智鏡無動無作。 又如圓鏡，與眾多影像非合非離，不聚集，顯現那些因緣的緣故。如同如來
【English Translation】 English version Śūnyamukura (Empty Mirror): Refers to the essence that is apart from all external objects. Aśūnyamukura (Non-empty Mirror): Refers to the essence that is not void, capable of manifesting all phenomena. Nirmalamukura (Pure Mirror): Refers to a mirror that has been polished and is free from dust and dirt. Upabhogamukura (Mirror for Use): Refers to a mirror placed in a high hall for those who need it to use. The first two are pure in nature, while the latter two are pure from defilement. Furthermore, the first two are discussed in terms of the causal stage when it is hidden, while the latter two are discussed in terms of the resultant stage when it is manifest. Also, the first two are about emptiness and non-emptiness, while the latter two are about essence and function. As stated in the Buddhabhūmi Sūtra (佛地經): 'Moreover, Sundara (妙生), the Ādarśa-jñāna (大圓鏡智, Great Perfect Mirror Wisdom) is like relying on a round mirror in which various images appear; similarly, relying on the Tathāgata's (如來) wisdom mirror, various images of realms and consciousness appear.' The reason for using only a round mirror as a metaphor is that one should know that the round mirror and the Tathāgata's wisdom mirror are equal and identical. Therefore, the wisdom mirror is called Great Perfect Mirror Wisdom. The Tathāgata's great round mirror is hung in a high and excellent place by people with blessings and joy, unmoving. All beings who come and go, countless in number, observe their own gains and losses in it, in order to preserve what is gained and abandon all faults. It is like the Tathāgata hanging the round mirror wisdom, being in the pure Dharma realm, without interruption, unmoving, wanting to allow countless beings to observe defilement and purity, in order to choose purity and abandon all defilements. Moreover, like a round mirror, which is extremely well polished, reflecting purely without impurities, and its light shines everywhere. Similarly, the Tathāgata's Great Perfect Mirror Wisdom, above the Buddha's wisdom, all afflictions and cognitive obscurations are forever departed, extremely well polished, because it is upheld by the samādhi (禪定) it relies on, reflecting purely without impurities, doing things that benefit and bring joy to all beings, and its light shines everywhere. Moreover, like a round mirror, relying on the essence of conditions, various images and appearances arise. Similarly, the Tathāgata's Great Perfect Mirror Wisdom, at all times relying on various conditions, various wisdom images and appearances arise. Like on a round mirror, not just one but many images arise, but on the round mirror there are no images, and this round mirror is without movement or action. Similarly, on the Tathāgata's round mirror wisdom, not just one but many wisdom images arise, but on the round mirror wisdom there are no wisdom images, and this wisdom mirror is without movement or action. Moreover, like a round mirror, which is neither united nor separated from the many images, not gathered together, because it manifests those conditions. Similarly, the Tathāgata
大圓鏡智。與眾智影非合非離。不聚集故。不散失故。大涅槃經云。若能聽受是大涅槃經。悉能具知一切方等大乘經典。甚深義味。譬如男女。于明凈鏡。見其色像。了了分明。大涅槃鏡。亦復如是。菩薩執之。悉得明見大乘經典甚深之義。又云。何等名為伊帝目多伽經。乃至拘那牟尼佛時。名曰法鏡。是知古佛。皆目此為鏡。以教法萬義。真俗萬緣。無不于中顯現故。天臺頂尊者。涅槃疏云。般若者。即是無上調御一切種智。名大涅槃明凈之鏡。此鏡一照一切照。照中故是鏡。照真故是凈。照俗故是明。明故像亮假現。凈故瑕盡真顯。鏡故體圓中顯。三智一心中得。故言明凈鏡。攝一切法。故稱調御。佛智藏。故名般若德。是知諸聖皆目心為鏡。妙盡其中矣。大乘千缽經云。諦觀心境照見心性。唯照唯清。唯照唯凈。遍觀十方。廓周法界。朗然寂靜。無有障礙。所以先德云。此真如性。猶如明鏡。萬像悉于中現。又一切萬法有二。一。皆如明鏡含明瞭性。一心所成故。二分別所現。如影像故。由初義。故為能現。由后義。故為所現。故一切法互為映象。如鏡互照而不壞本相。經云。遠物近物。雖皆影現。影不隨物而有遠近。且如河泉之中見日月者。是為能現。若河泉以為所現者。長河飛泉。入于鏡中。出是所現之相
【現代漢語翻譯】 現代漢語譯本 大圓鏡智（Buddha's perfect wisdom）。它與所有智慧的影像既不結合也不分離。因為它不聚集，也不散失。《大涅槃經》說：『如果能夠聽聞和接受這部《大涅槃經》，就能完全瞭解一切方等大乘經典的甚深義理。』譬如男女，在明亮的鏡子中，看到自己的形象，清清楚楚，明明白白。《大涅槃經》的鏡子，也是如此。菩薩拿著它，就能清楚地看到大乘經典的甚深義理。又說：『什麼叫做伊帝目多伽經？』乃至拘那牟尼佛（Kakusandha Buddha）時，叫做『法鏡』。由此可知，過去的佛，都稱此為鏡子，因為教法萬義，真俗萬緣，沒有不在其中顯現的。天臺頂尊者在《涅槃疏》中說：『般若（prajna，智慧）就是無上調御一切種智（sarvajnana，一切智），名為大涅槃明凈之鏡。』此鏡一照，一切都照到。照見『中』，所以是鏡；照見『真』，所以是凈；照見『俗』，所以是明。因為明，所以影像明亮，虛假顯現；因為凈，所以瑕疵盡除，真理顯現；因為是鏡，所以本體圓滿，『中』顯現。三種智慧在一心中獲得，所以說是明凈之鏡。它攝取一切法，所以稱為調御。它是佛智的寶藏，所以名為般若德。由此可知，諸位聖人都把心看作是鏡子，精妙地窮盡了其中的道理。《大乘千缽經》說：『仔細觀察心境，照見心性，唯有照，唯有清，唯有照，唯有凈。』普遍觀察十方，廣闊地周遍法界，明亮而寂靜，沒有任何障礙。所以先德說：『這真如自性，猶如明鏡，萬象都在其中顯現。』又一切萬法有二：一，都如明鏡，含有明瞭的自性，由一心所成就；二，分別所顯現，如影像一般。由於第一種意義，所以是能現；由於第二種意義，所以是所現。所以一切法互為映象，如鏡子互相照耀而不破壞本來的相貌。經上說：『遠處的物體和近處的物體，雖然都顯現出影像，但影像並不隨著物體而有遠近之分。』比如在河流泉水中看到日月，這是能現。如果把河流泉水看作是所現，那麼長河飛泉，進入鏡中，出現的是所現的相貌。
【English Translation】 English version The Great Perfect Mirror Wisdom. Its reflection with all wisdoms is neither united nor separated. It is because it does not gather, and it does not scatter. The Mahāparinirvāṇa Sūtra says: 'If one can listen to and receive this Mahāparinirvāṇa Sūtra, one will be able to fully know all the profound meanings of the Vaipulya Mahayana Sutras.' It is like a man and woman seeing their own image clearly and distinctly in a bright and clean mirror. The mirror of the Mahāparinirvāṇa Sūtra is also like this. When a Bodhisattva holds it, they can clearly see the profound meaning of the Mahayana Sutras. It also says: 'What is called the Itivrttaka Sutra?' Even during the time of Kakusandha Buddha (拘那牟尼佛), it was called the 'Mirror of Dharma'. From this, it is known that all past Buddhas have regarded this as a mirror, because the myriad meanings of the Dharma, the myriad conditions of truth and falsehood, all appear within it. The Venerable Tiantai Ding said in the Nirvana Commentary: 'Prajna (般若) is the supreme controller of all wisdoms (sarvajnana, 一切種智), called the Great Nirvana Bright and Clean Mirror.' When this mirror shines once, it shines on everything. Because it illuminates the 'middle', it is a mirror; because it illuminates 'truth', it is pure; because it illuminates 'convention', it is bright. Because of brightness, images are bright and falsely appear; because of purity, flaws are eliminated and truth is revealed; because it is a mirror, the essence is complete and the 'middle' is revealed. The three wisdoms are obtained in one mind, so it is called a bright and clean mirror. It encompasses all dharmas, so it is called a controller. It is the treasure of Buddha's wisdom, so it is called the virtue of prajna. From this, it is known that all sages regard the mind as a mirror, subtly exhausting its principles. The Mahayana Thousand Bowl Sutra says: 'Carefully observe the mind and its environment, illuminate the nature of the mind, only illuminating, only pure, only illuminating, only clean.' Universally observe the ten directions, broadly encompassing the Dharmadhatu (法界), bright and silent, without any obstacles. Therefore, the former sages said: 'This true suchness nature is like a bright mirror, in which all phenomena appear.' Furthermore, all dharmas have two aspects: first, they are all like a bright mirror, containing a clear nature, accomplished by one mind; second, they are manifested by discrimination, like images. Because of the first meaning, it is the able to manifest; because of the second meaning, it is the manifested. Therefore, all dharmas are mutually mirroring, like mirrors reflecting each other without destroying their original appearance. The sutra says: 'Although distant and near objects all appear as reflections, the reflections do not have distance depending on the objects.' For example, seeing the sun and moon in rivers and springs is the able to manifest. If the rivers and springs are regarded as the manifested, then the long rivers and flying springs, entering the mirror, appear as the aspect of the manifested.
。登樓持鏡。則黃河一帶盡入鏡中。瀑布千丈。見於逕尺。王右丞詩云。隔窗雲霧生衣上。卷幔山泉入鏡中。明是所現矣。如高懸心鏡。無法不含。似廓徹性空。何門不入。故唐朝太宗皇帝云。朕聞以銅為鏡。可以正衣冠。以古為鏡。可以知興替。以人為鏡。可以知得失。今以心為鏡。可以照法界。又明鏡只照其形。不照其心。只照生滅。不照無生。但照世間不照出世。有形方照。無形不照。且如心鏡。洞該性地。鑒徹心原。遍了無生。廣明真俗。有無俱察。隱顯咸通。優劣懸殊。略齊少喻。如華嚴普賢行愿品云。時婆羅門為善財童子贊甘露大王。頌云。我主勝端嚴。懲忿誡諸欲。心如凈明鏡。鑒物未嘗私。明鏡唯照形。不鑑於心想。我王心鏡凈。洞見於心原。先德云。如大摩尼寶鏡。懸耀太虛。十方色相。悉皆頓現。而此鏡性凈光。無有影像。諸佛法身。亦復如是。澄徹清凈。而無影像。以昔大悲不倦。隨眾生業緣。感應差別。普現一切色身三昧。眾生聞見。無不蒙益。諸佛。與無漏金剛心為身。普現一切眾生界。但為煩惱習氣所覆。無體不現。如瓶內凈。燈光不滅。名如來藏。亦名功德藏。亦名無盡藏。諸祖共傳。諸佛清凈自覺聖智。真如妙心。不同世間文字所得。何以故。無礙解脫。是一真法性。不與世間出世
間所共故。經云。無比是菩提。不可喻故。若有悟斯真實法性。此人則能了知三世諸佛。及一切眾生同一法界。本來平等。常恒不變。諸佛一切時中。離觀相故。經偈云。心凈已度諸禪定。是以心凈故。則孤光一照。萬慮全消。如闇室懸燈。重云見日。如古德偈云。安知一念蒙光處。億劫昏迷滅此時。故云。法有應照之能。故況之以鏡。教有可傳之義。故喻之於燈。可謂慧月入懷。靈珠在握。法界洞徹。無不鑒矣。才命論云。心徹寶鏡。注云。夫心以鑒物。庶品不遺。洞徹幽明。同乎寶鏡。又莊子云。志人之心若鏡也。又如世間之鏡。尚照人肝膽。何況靈臺心鏡。而不洞鑑耶。昔秦宮以玉為鏡。照諸群僚。肝膽腑臟。皆悉顯現。所以昔人云。不游大海。未睹沃日之奇。不仰太山。靡覿干霄之狀。如未臨宗鏡。焉識自心。恢廓而體納太虛。澄湛而影含萬像。不信入者。莫測高深。故真覺大師歌云。心鏡明。鑒無礙。廓然瑩徹周沙界。萬像森羅影現中。一性圓光非內外。是故依此起信論。四種空鏡義。遂乃廣錄祖教。顯現一心。證成宗鏡。所以論云。有法能起摩訶衍。信根者。有法者。謂一心法。若人能解此法。必起廣大信根故。信根既立。即入佛道。以成佛道故。離二現行。云何現行。一者凡夫現行。生死。成雜染事。
【現代漢語翻譯】 現代漢語譯本： 是共同之處。經書上說：『無比』就是菩提（覺悟），因為無法比擬。如果有人領悟了這個真實的法性（事物本來的性質），這個人就能瞭解三世（過去、現在、未來）諸佛和一切眾生都在同一個法界（宇宙萬物的本體），本來就是平等，永恒不變的。諸佛在任何時候，都遠離觀想和執著于外相。經書中的偈語說：『心清凈已經超越了各種禪定，因此心清凈的緣故，就能像孤光一樣照亮一切，所有的思慮全部消失。』就像在黑暗的房間里懸掛燈，在重重雲霧中見到太陽。就像古代高僧的偈語說：『哪裡知道一念之間蒙受光明的地方，億萬劫的昏迷就在此時消滅。』所以說，法有應該照亮的作用，所以用法來比喻鏡子；教義有可以傳授的意義，所以用燈來比喻。可以說是智慧的月亮進入懷抱，靈性的寶珠握在手中，法界通透明徹，沒有不能照見的。才命論中說：『心像徹底擦亮的寶鏡。』註釋說：『心用來照見事物，各種品類都不會遺漏，通透明徹幽暗和光明，和寶鏡一樣。』又莊子說：『有志之人的心就像鏡子一樣。』又像世間的鏡子，尚且能照見人的肝膽，何況靈臺（指心）的心鏡，而不能通透明徹地照見呢？過去秦朝的宮殿用玉石做成鏡子，照看各位官員，肝臟、膽囊、腑臟，全都顯現出來。所以過去的人說：『不遊覽大海，就沒見過太陽的奇特；不仰望泰山，就看不到高聳入雲的樣子。』如果沒來到宗鏡（指自心），怎麼認識自己的心呢？廣闊而包容太虛，澄澈而映照萬象。不相信的人，無法測度它的高深。』所以真覺大師的歌中唱道：『心鏡明亮，照見沒有阻礙，廣闊明亮通徹周遍沙界。萬象森羅在影像中顯現，一性的圓滿光明不在內外。』因此依據《起信論》，有四種空鏡的意義，於是廣泛記錄祖師的教誨，顯現一心，證明成就宗鏡。所以《起信論》說：『有法能夠生起摩訶衍（大乘佛法）的信根。』所謂『有法』，指的是一心之法。如果有人能理解這個法，必定生起廣大的信根。信根既然建立，就進入佛道，因為成就佛道的緣故，就脫離了兩種現行。什麼是現行呢？一是凡夫的現行，生死輪迴，造成各種雜染的事情。
【English Translation】 English version: This is the common ground. The sutra says: 'Incomparable' is Bodhi (enlightenment), because it is beyond comparison. If someone understands this true Dharma-nature (the inherent nature of things), this person will be able to know that the Buddhas of the three times (past, present, and future) and all sentient beings are in the same Dharma-realm (the essence of the universe), originally equal, constant, and unchanging. The Buddhas, at all times, are free from contemplation and attachment to external appearances. The verse in the sutra says: 'The mind is pure and has transcended all kinds of samadhi (meditative states), therefore, because the mind is pure, it can illuminate everything like a solitary light, and all thoughts completely disappear.' It is like hanging a lamp in a dark room, seeing the sun in heavy clouds. It is like the verse of an ancient high monk saying: 'Where do you know the place where a single thought receives light, the confusion of billions of kalpas (eons) is extinguished at this moment.' Therefore, it is said that the Dharma has the function of illuminating, so it is compared to a mirror; the teachings have the meaning of being able to be transmitted, so it is compared to a lamp. It can be said that the moon of wisdom enters the embrace, the spiritual pearl is held in the hand, the Dharma-realm is clear and transparent, and there is nothing that cannot be illuminated. The 'Treatise on Talent and Destiny' says: 'The heart is like a thoroughly polished precious mirror.' The commentary says: 'The heart is used to illuminate things, and all kinds of things will not be missed, thoroughly illuminating darkness and light, the same as a precious mirror.' Also, Zhuangzi said: 'The heart of a person with aspirations is like a mirror.' Also, like the mirrors in the world, they can still illuminate people's livers and gallbladders, let alone the heart-mirror of the spiritual platform (referring to the heart), and not thoroughly illuminate it? In the past, the Qin palace used jade as a mirror to look at the officials, and their livers, gallbladders, and internal organs were all revealed. Therefore, people in the past said: 'If you don't travel the sea, you haven't seen the strangeness of the sun; if you don't look up at Mount Tai, you can't see the appearance of reaching the sky.' If you haven't come to the Mirror of the Source (referring to one's own mind), how can you know your own mind? Broad and inclusive of the great void, clear and reflecting all phenomena. Those who do not believe cannot measure its depth.' Therefore, the song of Great Master Zhenjue sings: 'The heart-mirror is bright, and there is no obstacle to illumination, broad and bright, penetrating the entire realm of sand. All phenomena appear in the image, and the perfect light of one nature is neither inside nor outside.' Therefore, according to the 'Awakening of Faith in the Mahayana', there are four kinds of empty mirror meanings, and then the teachings of the patriarchs are widely recorded, revealing the one mind, proving and accomplishing the Mirror of the Source. Therefore, the 'Awakening of Faith in the Mahayana' says: 'There is a Dharma that can give rise to the roots of faith in Mahayana (Great Vehicle Buddhism).' The so-called 'Dharma' refers to the Dharma of the one mind. If someone can understand this Dharma, they will surely give rise to great roots of faith. Once the roots of faith are established, they enter the Buddha-path, and because they accomplish the Buddha-path, they are free from the two kinds of manifestations. What are the manifestations? One is the manifestation of ordinary people, the cycle of birth and death, creating various defiled things.
二者二乘現行。涅槃。失利樂事。縛脫雖殊。俱迷宗鏡。今成佛道。無二現行。圓證一心。具摩訶行。以大智故。不住生死。以大悲故。不住涅槃。作一種之光明。為萬途之津濟。
問。宗鏡廣照。萬法同歸。是此鏡義不。
答。若凡若聖。說異說同。皆是鏡中之影像。此唯一鏡。圓極十方。鏡外無法。彼我俱絕。古德云。若言眾生心性。同諸佛心性者。別教也。圓教心性。是一寂光。無彼無此。極十方三世佛。及眾生邊際。成一大圓鏡。但是一鏡。無有同異也。佛及眾生。一鏡上像耳。
問。今宗鏡錄。以鏡為義者。是約法相宗立。約法性宗立。
答。若約因緣對待門。以法相宗。即本識為鏡。如楞伽經云。譬如明鏡。現眾色像。現識處現。亦復如是。現識。即第八識。以法性宗。即如來藏為鏡。如起。信論云。複次覺體相者。有四種大義。與虛空等。猶如凈鏡。又佔察善惡經。立二種觀門。為鈍根人。立唯心識觀。為利根人。立真如實觀。又起信論云。心若馳散。即當攝來令住正念。其正念者。當知唯心。無外境界。即復此心。亦無自相。唸唸不可得故。若唯心識觀。及正念。唯心。當法相宗。若真如實觀。與其心念念不可得。即法性宗。若約法性融通門。皆歸一旨。無復分別。今論正
【現代漢語翻譯】 二乘（聲聞乘和緣覺乘）現行，執著于涅槃，失去利益和快樂之事。縛（束縛）與脫（解脫）雖然不同，但都迷失了宗鏡（本性）的真義。如今成就佛道，沒有二乘的現行，圓滿證悟一心，具足摩訶行（偉大的修行）。以大智慧的緣故，不住于生死；以大悲心的緣故，不住于涅槃。作一種光明，為萬途的津樑。
問：宗鏡（本性）廣大照耀，萬法同歸，這就是宗鏡的意義嗎？
答：無論是凡夫還是聖人，無論是說異還是說同，都是宗鏡中的影像。這唯一宗鏡，圓滿覆蓋十方，鏡外沒有法，彼此俱絕。古德說：『如果說眾生的心性，同諸佛的心性，這是別教（區別的教法）。圓教（圓滿的教法）的心性，是一寂光，無彼無此，窮盡十方三世諸佛，以及眾生的邊際，成就一大圓鏡。』但只是一鏡，沒有同異。佛及眾生，只是一鏡上的影像罷了。
問：如今的《宗鏡錄》，以鏡為義，是依於法相宗（唯識宗）而立，還是依於法性宗（空性宗）而立？
答：如果依于因緣對待門，以法相宗來說，即以本識（根本識）為鏡。如《楞伽經》說：『譬如明鏡，現眾色像，現識處現，亦復如是。』現識，即第八識（阿賴耶識）。以法性宗來說，即以如來藏為鏡。如《起信論》說：『複次覺體相者，有四種大義，與虛空等，猶如凈鏡。』又《占察善惡業報經》，立二種觀門，為鈍根人，立唯心識觀；為利根人，立真如實觀。又《起信論》說：『心若馳散，即當攝來令住正念，其正念者，當知唯心，無外境界，即復此心，亦無自相，唸唸不可得故。』如果唯心識觀，及正念唯心，當屬法相宗；如果真如實觀，與其心念念不可得，即屬法性宗。如果依於法性融通門，都歸於一個宗旨，沒有分別。如今所論正是
【English Translation】 The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) manifest, clinging to Nirvāṇa, losing beneficial and joyful matters. Although bondage and liberation are different, both are lost in the true meaning of the Mirror of the Source (original nature). Now accomplishing the Buddha-path, there is no manifestation of the two vehicles, perfectly realizing the One Mind, possessing Mahāyāna practice (great practice). Because of great wisdom, not dwelling in birth and death; because of great compassion, not dwelling in Nirvāṇa. Making one kind of light, serving as a ferry for myriad paths.
Question: The Mirror of the Source (original nature) shines broadly, all dharmas return to the same, is this the meaning of the mirror?
Answer: Whether ordinary or sage, whether speaking of difference or sameness, all are images in the mirror. This one mirror, perfectly covers the ten directions, outside the mirror there is no dharma, self and other are both cut off. An ancient worthy said: 'If it is said that the mind-nature of sentient beings is the same as the mind-nature of all Buddhas, this is the separate teaching (distinct teaching). The mind-nature of the perfect teaching (complete teaching) is a single light of stillness, without this or that, exhausting the boundaries of Buddhas in the ten directions and three times, as well as sentient beings, accomplishing a great round mirror.' But it is only one mirror, without sameness or difference. Buddhas and sentient beings are merely images on one mirror.
Question: Now the 'Record of the Mirror of the Source', taking the mirror as its meaning, is it established based on the Dharmalakṣaṇa school (Consciousness-only school), or is it established based on the Dharmatā school (Emptiness school)?
Answer: If based on the gate of conditioned relations, according to the Dharmalakṣaṇa school, the fundamental consciousness (ālaya-vijñāna) is taken as the mirror. As the Laṅkāvatāra Sūtra says: 'For example, a bright mirror manifests various forms, the manifestation of consciousness also appears in the same way.' The manifestation of consciousness is the eighth consciousness (ālaya-vijñāna). According to the Dharmatā school, the Tathāgatagarbha is taken as the mirror. As the Awakening of Faith says: 'Furthermore, the aspect of the awakened substance has four great meanings, equal to space, like a pure mirror.' Also, the Sutra of Kṣitigarbha's Divination of Good and Evil Retribution establishes two kinds of contemplation gates, establishing the Consciousness-Only Contemplation for those of dull faculties; establishing the True Suchness Contemplation for those of sharp faculties. Also, the Awakening of Faith says: 'If the mind wanders, it should be gathered back and made to dwell in right mindfulness, and that right mindfulness should know that it is only mind, without external realms, and that this mind also has no self-nature, because thoughts are unattainable.' If the Consciousness-Only Contemplation and right mindfulness are only mind, it belongs to the Dharmalakṣaṇa school; if the True Suchness Contemplation and its thoughts are unattainable, it belongs to the Dharmatā school. If based on the gate of Dharmatā's interpenetration, all return to one purpose, without distinction. What is being discussed now is precisely
宗。取勝而言。約法性宗說。若總包含。如海納川。以本攝末。豈唯性相。無有一法而遺所照。
問。此宗鏡中。如何信入。
答。但不動一心。不住諸法。無能所之證。亡智解之心。則是無信之信。不入之入。人法二空。心境雙寂。如大般若經。文殊師利云。系緣法界。一念法界。不動法界。知真法界。不應動搖。謂若言我入法界。已動法界。能所兩亡。入相斯寂。故不動法界。是入法界。大乘千缽大教王經云。云何方便。而得證入無性觀者。菩薩先須當心觀照。本性靜寂。悟入滅盡定。得心識性。證見清凈。唯清唯凈。證見聖性。自性如如。一道寂靜。悟達本原。返照見凈。唯照唯瑩。唯瑩唯凈。唯寂唯聖。則是名為菩薩得入無動涅槃無性觀。故知若有能證。則為有人。若有所證。則為有法。以唯一真法界故。則心外無法。不可以法界更證法界。如無生義云。如經言。舍利弗贊比丘言。汝等今者。住于福田。諸比丘言。大師。世尊猶尚不能消供養。何況我等。大師解言。此是佛不住。佛則無有佛。亦無福田。能消供養者。此正是真福田人。佛若住佛。即是有佛。亦是有福田。能消供養者。此即非是真福田也。類此住神通智慧。則有智慧。此則非真智慧。若無所住。乃是真有智慧。又思益經論釋云。離
【現代漢語翻譯】 現代漢語譯本：宗，從取勝的角度來說，依據法性宗的說法，如果總括包含，就像大海容納河流一樣，以根本統攝末節，豈止是性宗和相宗，沒有一法遺漏在它所照耀的範圍之外。
問：這宗鏡中，如何才能信入？
答：只要不動搖一心，不執著于諸法，沒有能證和所證的對立，泯滅智解之心，這就是無信之信，不入之入。人法二空，心境雙寂。如同《大般若經》所說，文殊師利菩薩說：『系緣法界（dharma-dhātu，一切法的本性），一念即是法界，不動即是法界，知即是真法界，不應該動搖。』如果說『我入法界』，就已經動搖了法界。能入和所入都消亡，入相也就寂滅了。所以不動法界，才是入法界。《大乘千缽大教王經》說：『用什麼方便，才能證入無性觀呢？菩薩首先應當觀照自己的心，本性是靜寂的，悟入滅盡定（nirodha-samāpatti，一種高級禪定狀態），得到心識的本性，證見清凈。唯清唯凈，證見聖性。自性如如（tathatā，真如），一道寂靜。悟達本原，返照見凈。唯照唯瑩，唯瑩唯凈，唯寂唯聖。』這就是菩薩得入無動涅槃無性觀。所以要知道，如果有所能證，那就是有人存在；如果有所證得，那就是有法存在。因為只有唯一真實的法界，所以心外沒有法，不可以用法界再去證法界。如同《無生義》所說：『如經中所說，舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）讚歎比丘說：『你們現在安住于福田（puṇya-kṣetra，指能夠培植福德的場所，如僧團）之中。』諸比丘說：『大師，世尊（Śākyamuni，釋迦牟尼佛）尚且不能消受供養，何況我們呢？』大師解釋說：『這是佛不住于佛的境界，佛則沒有佛的執著，也沒有福田的執著，才能消受供養。』這才是真正的福田之人。佛如果住于佛的境界，那就是有佛的執著，也有福田的執著，這樣就不是真正的福田了。』類似地，如果執著于神通智慧，那就是有智慧的執著，這就不是真正的智慧。如果沒有執著，才是真正擁有智慧。』又《思益經論釋》說：『離開……』
【English Translation】 English version:宗 (Zong, school, doctrine). Speaking from the perspective of gaining victory, according to the Dharma-nature school, if it encompasses everything, like the sea accepting rivers, using the root to govern the branches, it's not just the nature and characteristics schools; there isn't a single dharma that is left out of its illumination.
Question: How can one enter into this mirror of the Zong?
Answer: Simply by not moving the one mind, not dwelling on any dharmas, without the duality of subject and object of realization, extinguishing the mind of intellectual understanding, this is faith without faith, entry without entry. The emptiness of both person and dharma, the stillness of both mind and environment. As the Mahaprajnaparamita Sutra says, Manjushri (Mañjuśrī, a Bodhisattva associated with wisdom) said: 'Focusing on the dharma-dhātu (dharma-dhātu, the realm of all dharmas), one thought is the dharma-dhātu, non-movement is the dharma-dhātu, knowing is the true dharma-dhātu, one should not be shaken.' If one says 'I enter the dharma-dhātu,' one has already shaken the dharma-dhātu. The subject and object of entry both vanish, and the appearance of entry is extinguished. Therefore, non-movement of the dharma-dhātu is entry into the dharma-dhātu. The Great Vehicle Thousand Bowl Great Teaching King Sutra says: 'What skillful means can be used to realize the non-nature contemplation? The Bodhisattva must first contemplate their own mind, its original nature is stillness and tranquility, realizing entry into the Nirodha-samapatti (nirodha-samāpatti, cessation attainment), attaining the nature of mind-consciousness, witnessing purity. Only pure, only pure, witnessing the holy nature. The self-nature is suchness (tathatā, suchness), one path of stillness. Realizing the original source, reflecting back and seeing purity. Only illuminating, only radiant, only radiant, only pure, only still, only holy.' This is called the Bodhisattva attaining entry into the non-moving Nirvana non-nature contemplation. Therefore, know that if there is something that can be realized, then there is a person; if there is something that is realized, then there is a dharma. Because there is only one true dharma-dhātu, there is no dharma outside the mind, and one cannot use the dharma-dhātu to further realize the dharma-dhātu. As the Meaning of Non-Birth says: 'As the sutra says, Shariputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom) praised the Bhikkhus, saying: 'You are now dwelling in the field of merit (puṇya-kṣetra, a place where merit can be cultivated, such as the Sangha).' The Bhikkhus said: 'Master, even the World Honored One (Śākyamuni, Shakyamuni Buddha) cannot exhaust the offerings, how much less can we?' The Master explained: 'This is because the Buddha does not dwell in the Buddha realm, the Buddha has no attachment to the Buddha, nor attachment to the field of merit, and can exhaust the offerings.' This is the true person of the field of merit. If the Buddha dwells in the Buddha realm, then there is attachment to the Buddha, and there is attachment to the field of merit, and this is not the true field of merit.' Similarly, if one clings to supernatural powers and wisdom, then there is attachment to wisdom, and this is not true wisdom. If there is no attachment, then there is truly wisdom.' Furthermore, the Commentary on the Siyi Jing says: 'Leaving...'
於法界。更無有人受供養者故。以彼法界。本來清凈故。是以此錄。削去浮華。唯談真實。不依名字。直顯心宗。如普賢觀經云。昔在靈山。演於一實之道。又究竟一乘寶性論偈云。雖無善巧言。但有真實義。彼法應受持。如取金舍石。妙義如真金。巧語如瓦石。依名不依義。彼人無明盲。若親見性。入宗鏡中。乃是自信法門。決定無惑。則日可使冷。月可使熱。縱千途異說。終不能易。如大法炬陀羅尼經云。佛言。憍尸迦。如來弟子。見諸世間。猶如幻化。無有疑網。所以者何。彼信如來。即自見法。是故自信。不唯信他。何以故。若世間人。既自見已。彼人終不更取他言。憍尸迦。如人裸露。在道而行。設有一人。語眾人言。此人希有。錦衣覆身。憍尸迦。于意云何。彼雖有言。自餘眾人。信此言不。不也世尊。何以故。眼親見故。佛言。如是如是。憍尸迦。諸佛如來諸有弟子。自見法故。不取他言。其義亦爾。釋曰。若見自法。何法非自。或凡或聖。若是若非。凡有指陳。皆不出自心之際。如是信者。方到法原。如入法界體性經云。佛復告文殊師利。汝知實際乎。文殊師利言。如是。世尊。我知實際。佛言。文殊師利。何謂實際。文殊師利言。世尊。有我所際。彼即實際。所有凡夫際。彼即實際。若業若果報。
【現代漢語翻譯】 現代漢語譯本： 於法界（Dharmadhatu，一切法的本性），更沒有其他人可以接受供養，因為法界本來就是清凈的。因此，這份記錄，削去了浮華的辭藻，只談論真實的內容，不依賴於名相，直接彰顯心宗。如同《普賢觀經》所說：『過去在靈鷲山，演說一實之道。』又如《究竟一乘寶性論》的偈頌所說：『雖然沒有巧妙的言辭，但有真實的意義，那法應當接受和保持，如同選取黃金而捨棄石頭。』精妙的意義如同真金，巧妙的言語如同瓦石。依賴名相而不依賴意義的人，是無明而盲目的。如果親自體悟自性，進入宗鏡之中，那就是自信的法門，決定不會有疑惑。那麼太陽可以被弄冷，月亮可以被弄熱，縱然有千萬種不同的說法，最終也不能改變它。如同《大法炬陀羅尼經》所說：佛說：『憍尸迦（Kausika，帝釋天），如來的弟子，看待世間的一切，猶如幻化，沒有絲毫的疑慮。』為什麼呢？因為他們相信如來，就是親自見到法。所以是自信，不只是相信他人。為什麼呢？如果世間的人，已經親自見到了，那個人最終不會再聽取別人的言語。憍尸迦，比如有一個人正在路上行走，假設有一個人對眾人說，這個人很稀有，身上穿著錦衣。憍尸迦，你認為怎麼樣？即使有這樣的話，其餘的眾人，會相信這個話嗎？』『不會的，世尊。』『為什麼呢？』『因為眼睛親眼見到了。』佛說：『是的，是的。憍尸迦，諸佛如來的所有弟子，因為親自見到了法，所以不聽取別人的言語，道理也是這樣。』解釋說：如果見到了自法，什麼法不是自法呢？無論是凡夫還是聖人，無論是對還是錯，凡是有所指陳，都不能超出自己的心際。像這樣相信的人，才能到達法的根源。如同《入法界體性經》所說：佛又告訴文殊師利（Manjusri，智慧的象徵）：『你知道實際嗎？』文殊師利說：『是的，世尊，我知道實際。』佛說：『文殊師利，什麼是實際？』文殊師利說：『世尊，有我所接觸的，那就是實際。所有凡夫所接觸的，那就是實際。無論是業還是果報，
【English Translation】 English version: In the Dharmadhatu (the nature of all phenomena), there is no one else to receive offerings, because the Dharmadhatu is inherently pure. Therefore, this record eliminates flowery language and only discusses the truth, not relying on names but directly revealing the mind-essence. As the Universal Virtue Contemplation Sutra says: 'In the past, on Vulture Peak, the One Reality was expounded.' Furthermore, as the verse in the Ultimate Vehicle Treatise on the Buddha-nature says: 'Although there are no skillful words, there is only true meaning; that Dharma should be received and held, like taking gold and discarding stone.' Wonderful meaning is like true gold, skillful words are like tiles and stones. Those who rely on names and not on meaning are blind with ignorance. If one personally sees the nature and enters the Mirror of the Essence, that is the Dharma-gate of self-confidence, and there will be no doubt. Then the sun can be made cold, and the moon can be made hot; even if there are thousands of different views, they cannot ultimately change it. As the Great Torch Dharani Sutra says: The Buddha said: 'Kausika (Indra, the ruler of the gods), the disciples of the Tathagata (Buddha), see all the worlds as illusions, without any doubt.' Why? Because they believe in the Tathagata, which is to see the Dharma themselves. Therefore, it is self-confidence, not just believing in others. Why? If people in the world have already seen it themselves, that person will ultimately not listen to the words of others. Kausika, for example, if a person is walking on the road, suppose someone says to the crowd, 'This person is rare, wearing brocade clothes.' Kausika, what do you think? Even if there are such words, will the rest of the crowd believe these words?' 'No, World Honored One.' 'Why?' 'Because the eyes have seen it themselves.' The Buddha said: 'Yes, yes. Kausika, all the disciples of the Buddhas and Tathagatas, because they have personally seen the Dharma, do not listen to the words of others; the principle is also the same.' Explanation: If one sees one's own Dharma, what Dharma is not one's own? Whether it is a common person or a sage, whether it is right or wrong, whatever is pointed out does not go beyond the realm of one's own mind. Those who believe in this way can reach the source of the Dharma. As the Entering the Realm of the Dharma's Essence Sutra says: The Buddha again told Manjusri (Bodhisattva of Wisdom): 'Do you know reality?' Manjusri said: 'Yes, World Honored One, I know reality.' The Buddha said: 'Manjusri, what is reality?' Manjusri said: 'World Honored One, what I come into contact with, that is reality. What all ordinary people come into contact with, that is reality. Whether it is karma or karmic retribution,'
一切諸法。悉是實際。世尊。若如是信者。即是實信。世尊。若顛倒信者。即是正信。若行非行。彼即正行。所以者何。正不正者。但有言說不可得也。是知若信唯心實義者。則不為言語所轉。聞深而不怖。聞淺而不疑。聞非深非淺而不癡。如清涼演義云。聞深不怖者。即大分深義。所謂空也。聞說于空。謂同斷滅。故令人怖。故大品云。既非先有。后亦非無。自性常空。勿生驚怖。聞淺不疑者。淺謂涉事。方便多門。則令疑惑。今知隨宜。何所疑耶。聞非深非淺。謂無所據。使身心湛然。知非深為妙有。非淺為真空。離身心相。方為勇猛。可造斯境。又此三句。亦即三觀。初空。次假。后中道。三句齊聞。一念皆會。則三觀一心。何疑不遣。
宗鏡錄卷第十
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第十一
慧日永明寺主智覺禪師延壽集
夫所度之機無量。能度之法無邊。立五行門。廣辟賢愚之路。張八教網。遍捷人天之魚。何乃以心標宗。能治一切。
答。方便有多門。則遐張八教之網。歸源性無二。乃高峙一心之宗。是以病行。憩聲聞于化城。兒行。誘凡夫于天界。兼但對帶。俯為差別之機。開示悟入。唯證
【現代漢語翻譯】 現代漢語譯本： 一切諸法，都是實際。世尊（Bhagavan，佛陀），如果有人這樣相信，那就是真正的相信。世尊（Bhagavan，佛陀），如果有人顛倒地相信，那就是正確的相信。如果行為非同尋常，那就是正確的行為。為什麼呢？因為正與不正，都只是言語上的表達，實際上是不可得的。所以要知道，如果相信唯心實義，就不會被言語所迷惑。聽到深刻的道理不會害怕，聽到淺顯的道理不會懷疑，聽到既非深刻又非淺顯的道理不會愚癡。正如清涼演義所說：『聽到深刻的道理不害怕，指的是大乘的深刻含義，也就是空性。』聽到說空性，就以為是斷滅，所以令人害怕。所以《大品般若經》說：『既不是先前存在，後來才沒有，自性本來就是空，不要感到驚慌害怕。』聽到淺顯的道理不懷疑，淺顯指的是涉及具體事務，方便法門很多，就令人疑惑。現在知道是隨順機宜，有什麼可懷疑的呢？聽到既非深刻又非淺顯的道理，指的是無所依據，使身心澄澈安然，知道非深刻是妙有，非淺顯是真空，離開身心之相，才是勇猛，可以達到這種境界。』又這三句話，也就是三觀：初觀空，次觀假，后觀中道。三句話同時聽到，一念之間全部領會，那麼三觀一心，還有什麼疑惑不能消除呢？ 宗鏡錄卷第十 丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄 宗鏡錄卷第十一 慧日永明寺主智覺禪師延壽集 所要度化的眾生根器有無量種，能夠度化的法門也有無邊數量。設立五行門，廣泛開闢賢能和愚笨之人的道路；張開八教之網，普遍捕捉人天眾生的魚。為什麼說以心為宗旨，能夠治理一切呢？ 回答：方便法門有很多，所以可以廣泛張開八教之網；歸根結底，自性沒有二致，所以可以高高樹立一心之宗旨。因此，爲了讓疲憊的修行者在化城休息，爲了引導凡夫到天界，兼說、但說、對說、帶說，都是爲了適應不同根器的眾生。開示悟入，唯有證悟。
【English Translation】 English version: All dharmas are the actual reality. World-Honored One (Bhagavan, the Buddha), if one believes in this way, then that is true belief. World-Honored One (Bhagavan, the Buddha), if one believes in a reversed way, then that is correct belief. If the conduct is non-ordinary, then that is correct conduct. Why? Because right and wrong are merely verbal expressions, and are actually unattainable. Therefore, know that if one believes in the true meaning of mind-only, then one will not be swayed by words. One will not be afraid upon hearing profound teachings, will not doubt upon hearing shallow teachings, and will not be deluded upon hearing teachings that are neither profound nor shallow. As Qingliang's commentary says: 'Not being afraid upon hearing profound teachings refers to the profound meaning of Mahayana, which is emptiness.' Hearing about emptiness, one might think it is annihilation, thus causing fear. Therefore, the Mahaprajnaparamita Sutra says: 'It is neither pre-existent nor non-existent later; its self-nature is always empty. Do not be alarmed or afraid.' Not doubting upon hearing shallow teachings refers to shallow teachings involving specific matters, with many expedient methods, which may cause doubt. Now knowing that it is according to the appropriate occasion, what is there to doubt? Hearing teachings that are neither profound nor shallow refers to having no basis, allowing the body and mind to be clear and at peace, knowing that non-profound is wondrous existence, and non-shallow is true emptiness. Only by being free from the appearance of body and mind is one courageous and able to reach this state.' Furthermore, these three sentences are also the three contemplations: first, contemplation of emptiness; second, contemplation of provisional existence; and third, contemplation of the Middle Way. Hearing all three sentences simultaneously, one comprehends everything in a single thought, then the three contemplations are of one mind, and what doubts cannot be dispelled? Zong Jing Lu, Volume 10 Engraved in the Bingwu Year by the Directorate of the Great Treasury Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu Zong Jing Lu, Volume 11 Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yongming Temple The capacities of beings to be liberated are immeasurable, and the methods to liberate them are boundless. Establishing the Five Practices Gate, widely opening the path for the wise and the foolish; spreading the Net of Eight Teachings, universally catching the fish of humans and devas. Why is it said that taking the mind as the principle can govern everything? Answer: There are many expedient methods, so the Net of Eight Teachings can be widely spread; ultimately, the self-nature is not two, so the principle of one mind can be highly established. Therefore, to allow weary practitioners to rest in the Transformation City, and to guide ordinary people to the realm of the devas, the combined teaching, the exclusive teaching, the relative teaching, and the accompanying teaching are all to accommodate beings of different capacities. Opening, showing, awakening, and entering, only through realization.
一乘之道。如千方共治一病。萬義俱顯一心。令不執見徇文。失真法之味。所冀研心究理。得正覺之原。如法華玄義云。一心五行。即是三諦三昧。聖行。即真諦三昧。梵行。嬰兒行。病行。即俗諦三昧。天行。即中道王三昧。又圓三三昧。圓破二十五有。即空故。破二十五惡業見思等。即假故。破二十五無知。即中故破二十五無明。即一而三。即三而一。一空一切空。一假一切假。一中一切中。故名如來行。又如來室。冥熏法界。慈善根力。不動真際。和光塵垢。以病行慈悲應之。示。種種身。如聾如啞。說種種法。如狂如癡。有生善機。以嬰兒行慈悲應之。婆婆啝啝木牛楊葉。有入空機。以聖行慈悲應之。執持糞器。狀有所畏。有入假機。以梵行慈悲。應之。慈善根力。見如是事。踞師子床。寶機承足。商估賈人。乃遍他國。出入息利。無處不有。有入中機。以天行慈悲應之。如駃馬見鞭影。行大直道。無留難。故無前無後。不併不別。說無分別法。諸法從本來。常自寂滅相。圓應眾機。如阿修羅琴。若漸引入圓。如前所說。若頓引入圓。如今所說。入圓等證。更無差別。為顯別圓初入之門。慈善根力。令漸頓人。見如此。說此一心法門。橫通豎徹。攝盡恒沙之義。故號總持。能為萬法之宗。遂稱無上。若但論事
行。失佛本宗。如金光明經疏云。如王子飼虎。尸毗貸鴿。皆舍父母遺體。非捨己身。己身者。法性實相是也。釋論云。持戒為皮。禪定為血。智慧為骨。微妙善心為髓。為他說戒。能遮罪修福。無相最上。非持非犯尸波羅蜜者。是施己皮也。說諸禪定。神通變化。不起滅定。現諸威儀者。是施己血也。說法皆悉到於一切智地者。是施己骨也。檀忍等。應是肉也。說甚深法相。諸佛行處。不一不二言語道斷。心行處滅。微妙中道者。是施己髓也。將此充足飢餓眾生。況余飲食。余飲食者。即是人天二乘。戒皮。定血。慧骨。真諦之髓耳。法華經云。于余深法中。示教利喜者。即其義也。是以能說此法門者。是徹佛真心施於己髓矣。又此一心宗。若全揀門。則心非一切。神性獨立。若全收門。一切即心。妙體周遍。若非收非揀則遮照兩亡。境智俱空。名義雙絕。可謂難思妙術。點瓦礫以成金。無作神通。攪江河而為酪。轉變自在。隱顯隨時。或卷或舒。能同能別。實乃能治之妙。何病而不痊。巧度之門。何機而不湊。洗除心垢。拔出疑根。言言盡契本心。一一皆含真性。法法是金剛之句。塵塵具秘密之門。如入法界體性經云。文殊言。諸法性不壞。是故名金剛句。華嚴經頌云。若於佛及法。其心了平等。二念不現前。當
踐難思位。勝天王般若經云。菩薩摩訶薩。一切境界。無有一法不通達者。修行如是智波羅蜜。二乘外道不能掩蔽。以智觀察。從初發心。至入涅槃。皆悉明瞭。能以一法知一切境界。一切境界即是一法。何以故。如如一故。不見我能修及所修法。無二無別。自性離故。是名菩薩摩訶薩。行般若波羅蜜。通達智般若波羅蜜。思益經云。網明謂梵天言。是五百比丘從座起者。汝當爲作方便。引導其心。入此法門。令得信解。離諸邪見。梵天言。善男子。縱使令去至恒河沙劫。不能得出如此法門。譬如癡人。畏於虛空。舍空而走。在所至處。不離虛空。此諸比丘。亦復如是。雖復遠去。不出空相。不出無相相。不出無作相。又如一人求索虛空。東西馳走。言我欲得空。我欲得空。是人但說虛空名字。而不得空。于空中行。而不見空。此諸比丘。亦復如是。欲求涅槃。行涅槃中。而不得涅槃。所以者何。涅槃者。但有名字。猶如虛空。但名字。不可得取。涅槃亦復如是。但有名字而不可得。是知一切不信眾生。邪見外道。徒生厭離。枉自妄求究竟。一心位中。未曾暫出。故密嚴經偈云。如飯一粒熟。余粒即可知。諸法亦如是。知一即知彼。譬如鉆酪者。嘗之以指端。如是諸法性。可以一觀察。楞伽經偈云。譬如鏡中像。雖見
【現代漢語翻譯】 現代漢語譯本：踐難思位。《勝天王般若經》說：『菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）。一切境界，沒有一法不通達的。修行這樣的智波羅蜜（Prajna-paramita，智慧的完美），二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）外道不能掩蔽。以智慧觀察，從最初發心，到進入涅槃（Nirvana，寂滅），都完全明瞭。能以一法了知一切境界，一切境界即是一法。』為什麼呢？如如（Tathata，真如）是一的緣故。不見我能修及所修的法，無二無別，自性遠離的緣故。這叫做菩薩摩訶薩，行般若波羅蜜，通達智般若波羅蜜。《思益經》說：網明（Jālinīprabha，梵天名）對梵天（Brahmā，色界天主）說：『這五百比丘從座位上站起來，您應當為他們提供方便，引導他們的心，進入這個法門，使他們得到信解，遠離各種邪見。』梵天說：『善男子，縱使讓他們去到恒河沙劫（Gaṅgā sand kalpa，極長的時間單位），也不能得出這樣的法門。譬如愚癡的人，畏懼虛空，捨棄虛空而逃走，無論到什麼地方，都不能離開虛空。這些比丘，也像這樣，即使遠離，也不能超出空相（Śūnyatā-lakṣaṇa，空性的表相），不能超出無相相（Animitta-lakṣaṇa，無相的表相），不能超出無作相（Apranihita-lakṣaṇa，無作的表相）。又如一個人求索虛空，東西奔走，說我要得到空，我要得到空。這個人只是說虛空的名字，而不能得到空，在虛空中行走，而不能見到空。這些比丘，也像這樣，想要尋求涅槃，在涅槃中行走，而不能得到涅槃。』為什麼呢？涅槃，只是一個名字，猶如虛空，只是一個名字，不可得取。涅槃也像這樣，只是一個名字而不可得。由此可知一切不信的眾生，邪見外道，徒然產生厭離，枉自妄求究竟，一心位中，未曾暫時離開。所以《密嚴經》的偈頌說：『如飯一粒熟，余粒即可知。諸法亦如是，知一即知彼。譬如鉆酪者，嘗之以指端。如是諸法性，可以一觀察。』《楞伽經》的偈頌說：『譬如鏡中像，雖見』
【English Translation】 English version: 'Practicing the position of difficult thought'. The Śrīmālādevī Siṃhanāda Sūtra says: 'A Bodhisattva-mahāsattva (great Bodhisattva), in all realms, there is not a single dharma that is not thoroughly understood. Cultivating such Prajna-paramita (perfection of wisdom), the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and external paths cannot obscure it. Observing with wisdom, from the initial aspiration to entering Nirvana (liberation), all is completely clear. Able to know all realms with one dharma, all realms are one dharma.' Why? Because Suchness (Tathata) is one. Not seeing that 'I' can cultivate and the dharma that is cultivated, without duality or difference, because the self-nature is detached. This is called a Bodhisattva-mahāsattva, practicing Prajna-paramita, thoroughly understanding the Prajna-paramita of wisdom. The Vimalakīrti Nirdeśa Sūtra says: Jālinīprabha (a Brahma) said to Brahma (lord of the Form Realm): 'These five hundred bhikshus who have risen from their seats, you should provide them with a means to guide their minds into this Dharma gate, so that they may gain faith and understanding, and be free from all wrong views.' Brahma said: 'Good man, even if they were to go for as many kalpas (aeons) as there are sands in the Ganges River (Gaṅgā sand kalpa), they could not escape from this Dharma gate. It is like a foolish person who fears emptiness, abandoning emptiness and running away, but wherever they go, they cannot escape from emptiness. These bhikshus are also like this; even if they go far away, they cannot escape from the characteristic of emptiness (Śūnyatā-lakṣaṇa), cannot escape from the characteristic of no-sign (Animitta-lakṣaṇa), cannot escape from the characteristic of no-action (Apranihita-lakṣaṇa). Furthermore, it is like a person seeking emptiness, running east and west, saying, 'I want to obtain emptiness, I want to obtain emptiness.' This person only speaks the name of emptiness, but cannot obtain emptiness, walking in emptiness, but not seeing emptiness. These bhikshus are also like this, wanting to seek Nirvana, walking in Nirvana, but not obtaining Nirvana.' Why? Nirvana is only a name, like emptiness, only a name, and cannot be grasped. Nirvana is also like this, only a name and cannot be obtained. It is known that all unbelieving beings, those with wrong views and external paths, vainly generate aversion and detachment, and futilely seek ultimate attainment, never having temporarily left the state of one mind. Therefore, the verse in the Ghanavyūha Sūtra says: 'As one grain of rice is cooked, the remaining grains can be known. All dharmas are also like this; knowing one is knowing the others. Like one who churns milk, tasting it with the tip of a finger. Thus, the nature of all dharmas can be observed with one.' The verse in the Laṅkāvatāra Sūtra says: 'Like an image in a mirror, although seen'
而非有。于妄想鏡中。愚夫見有二。法集經云。爾時海慧菩薩。白佛言。世尊。菩薩欲愿見涅槃。應觀虛妄分別寂滅之心。如是之處得於涅槃。是名勝妙法集。大乘本生心地觀經。觀心品云。爾時文殊師利菩薩摩訶薩。白佛言。世尊。如佛所說。告妙德等五百長者。我為汝等。敷演心地微妙法門。我今為是啟問如來。云何為心。云何為地。乃至薄伽梵。告諸佛母無垢大聖。文殊師利菩薩摩訶薩言。大善男子。此法名為十方如來。最勝秘密。心地法門。此法名為一切凡夫。入如來地。頓悟法門。此法名為一切菩薩。趣大菩提。真實正路。此法名為三世諸佛。自受法樂。微妙寶宮。此法名為一切饒益有情。無盡寶藏。此法能引諸菩薩眾。到色究竟自在智處。此法能引詣菩提樹。後身菩薩。真實導師。此法能雨世出世財。如摩尼寶。滿眾生愿。此法能生十方三世一切諸佛。功德本原。此法能消一切眾生。諸惡業果。此法能與一切眾生。所求愿印。此法能度一切眾生。生死險難。此法能息一切眾生。苦海波浪。此法能救苦惱眾生。而作急難。此法能竭一切眾生。老病死海。此法善能出生諸佛因緣種子。此法能與生死長夜。為大智炬。此法能破四魔兵眾。而作甲冑。此法即是正勇猛軍。戰勝旍旗。此法即是一切諸佛。無上法輪。
【現代漢語翻譯】 現代漢語譯本 『而非有』：在虛妄的鏡子中，愚笨的人會看到二元對立的存在。 《法集經》中說：『那時，海慧菩薩對佛說：世尊，菩薩如果希望見到涅槃（Nirvana，解脫），應當觀察虛妄分別寂滅的心。像這樣，就能證得涅槃。這被稱為殊勝微妙的法集。』 《大乘本生心地觀經·觀心品》中說：『那時，文殊師利菩薩摩訶薩（Manjusri Bodhisattva Mahasattva）對佛說：世尊，正如您所說，告訴妙德等五百位長者，我為你們敷演心地微妙法門。我現在為此向如來（Tathagata）請問，什麼是心？什麼是地？』乃至薄伽梵（Bhagavan，世尊）告訴諸佛之母無垢大聖，文殊師利菩薩摩訶薩說：『大善男子，此法名為十方如來最勝秘密心地法門。此法名為一切凡夫進入如來地的頓悟法門。此法名為一切菩薩趨向大菩提的真實正路。此法名為三世諸佛自受法樂的微妙寶宮。此法名為一切饒益有情的無盡寶藏。此法能引導諸菩薩眾到達色究竟天的自在智處。此法能引導詣菩提樹的後身菩薩，是真實的導師。此法能像摩尼寶（Mani jewel）一樣降下世間和出世間的財富，滿足眾生的願望。此法能生出十方三世一切諸佛的功德本源。此法能消除一切眾生的諸惡業果。此法能給予一切眾生所求的愿印。此法能度脫一切眾生脫離生死險難。此法能平息一切眾生的苦海波浪。此法能救助苦惱的眾生，在危急時提供幫助。此法能竭盡一切眾生的老病死海。此法善於出生諸佛的因緣種子。此法能為生死長夜帶來大智的火炬。此法能破除四魔的兵眾，作為甲冑。此法就是正勇猛軍，是戰勝的旗幟。此法就是一切諸佛的無上法輪（Dharmacakra）。』
【English Translation】 English version 'Not being, either': In the mirror of delusion, foolish people see duality. The Dharma Samgraha Sutra says: 'At that time, Bodhisattva Wisdom of the Sea said to the Buddha: World Honored One, if a Bodhisattva wishes to see Nirvana (Nirvana, liberation), they should contemplate the mind that is the cessation of false discriminations. In this way, one can attain Nirvana. This is called the supreme and wonderful Dharma Collection.' The Contemplation of the Mind Ground Sutra of the Great Vehicle's Original Birth says in the Contemplation of the Mind chapter: 'At that time, Manjusri Bodhisattva Mahasattva (Manjusri Bodhisattva Mahasattva) said to the Buddha: World Honored One, as you have said, tell the five hundred elders, including Wonderful Virtue, that I will expound for you the subtle Dharma gate of the mind ground. I now ask the Tathagata (Tathagata) about this: What is the mind? What is the ground?' Then, the Bhagavan (Bhagavan, World Honored One) said to the Immaculate Great Sage, the mother of all Buddhas, Manjusri Bodhisattva Mahasattva: 'Great good man, this Dharma is called the Most Supreme Secret Mind Ground Dharma Gate of the Tathagatas of the Ten Directions. This Dharma is called the Sudden Enlightenment Dharma Gate for all ordinary beings to enter the ground of the Tathagata. This Dharma is called the True and Correct Path for all Bodhisattvas to proceed towards Great Bodhi. This Dharma is called the Subtle and Precious Palace where the Buddhas of the Three Times enjoy the Dharma. This Dharma is called the Inexhaustible Treasure that benefits all sentient beings. This Dharma can lead all Bodhisattvas to the place of the Unobstructed Wisdom in the Akanistha Heaven. This Dharma can lead the Bodhisattva who will attain enlightenment under the Bodhi tree in their next life, and is a true guide. This Dharma can rain down worldly and other-worldly wealth like a Mani jewel (Mani jewel), fulfilling the wishes of sentient beings. This Dharma can generate the source of merit for all Buddhas of the Ten Directions and Three Times. This Dharma can eliminate the evil karmic results of all sentient beings. This Dharma can grant the wish-fulfilling seal to all sentient beings. This Dharma can deliver all sentient beings from the dangers of birth and death. This Dharma can calm the waves of the sea of suffering for all sentient beings. This Dharma can rescue suffering sentient beings and provide help in times of emergency. This Dharma can exhaust the sea of old age, sickness, and death for all sentient beings. This Dharma is skillful in generating the seeds of the causes and conditions for all Buddhas. This Dharma can be a torch of great wisdom in the long night of birth and death. This Dharma can break the armies of the four maras, serving as armor. This Dharma is the righteous and courageous army, the banner of victory in battle. This Dharma is the unsurpassed Dharma wheel (Dharmacakra) of all Buddhas.'
此法即是最勝法幢。此法即是擊大法鼓。此法即是吹大法螺。此法即是大師子王。此法即是大師子吼。此法猶如國大聖王。善能正法。若順王化。獲大安樂。若違王化。尋被誅滅。善男子。三界之中。以心為主。能觀心者。究竟解脫。不能觀者。究竟沉淪。眾生之心。猶如大地。五穀五果。從大地生。如是心法。生世出世。善惡五趣。有學無學。獨覺菩薩。及於如來。以是因緣。三界唯心。心名為地。一切凡夫。親近善友。聞心地法。如理觀察。如說修行。自利教他。贊勵慶慰。如是之人。能斷二障。速圓眾行。疾得阿耨多羅三藐三菩提。爾時大聖文殊師利菩薩。白佛言。世尊。如佛所說。唯將心法。為三界主。心法本元。不染塵穢。云何心法。染貪瞋癡。於三世法。誰說為心。過去心已滅。未來心未至。現在心不住。諸法之內性不可得。諸法之外相不可得。諸法中間都不可得。心法本來無有形相。心法本來無有住處。一切如來尚不見心。何況餘人得見心法。一切諸法。從妄想生。以是因緣。今者世尊。為大眾說。三界唯心。愿佛哀愍。如實解說。爾時佛告文殊師利菩薩言。如是如是。善男子。如汝所問。心心所法。本性空寂。我說眾喻。以明其義。善男子。心如幻法。由遍計生。種種心想。受苦樂故。心如水流。念
【現代漢語翻譯】 現代漢語譯本： 此法就是最殊勝的法幢（佛教用語，比喻佛法如旗幟一樣，能夠引導眾生）。此法就是敲擊大法鼓（比喻佛法能夠震醒眾生）。此法就是吹大法螺（比喻佛法能夠廣為傳播）。此法就是大獅子王（比喻佛法具有無畏的力量）。此法就是大獅子吼（比喻佛法能夠降伏一切邪魔外道）。此法猶如國家偉大的聖王，善於施行正法。如果順從聖王的教化，就能獲得巨大的安樂；如果違背聖王的教化，很快就會被誅滅。善男子，在三界（欲界、色界、無色界）之中，以心為主宰。能夠觀照自心的人，最終能夠解脫；不能觀照自心的人，最終會沉淪。眾生的心，猶如大地，五穀五果，都從大地生長出來。同樣，世間和出世間的一切法，善惡五趣（地獄、餓鬼、畜生、人、天），有學之人、無學之人，獨覺（辟支佛）、菩薩，以及如來，都是從心法所生。因為這個緣故，所以說三界唯心，心被稱作地。一切凡夫，親近善知識，聽聞心地法門，如理觀察，按照所說的去修行，自利利他，讚歎鼓勵，慶賀安慰。這樣的人，能夠斷除煩惱障和所知障，迅速圓滿各種修行，快速證得阿耨多羅三藐三菩提（無上正等正覺）。 這時，大聖文殊師利菩薩（Manjushri Bodhisattva）對佛說：『世尊，正如您所說，只將心法作為三界的主宰，心法的本源，本來不被塵埃污穢所染。為什麼心法會染上貪婪、嗔恨、愚癡呢？對於過去、現在、未來這三世的法，誰能說它是心呢？過去的心已經滅去，未來的心尚未到來，現在的心也無法停留。在諸法之內，自性不可得；在諸法之外，外相不可得；在諸法中間，也都不可得。心法本來就沒有形狀，心法本來就沒有住處。一切如來尚且不能見到心，更何況其他人能夠見到心法呢？一切諸法，都是從妄想中產生。因為這個緣故，今天世尊您為大眾宣說三界唯心，希望佛您慈悲憐憫，如實地解說。』 這時，佛告訴文殊師利菩薩（Manjushri Bodhisattva）說：『是這樣的，是這樣的。善男子，正如你所問，心和心所法，它們的本性都是空寂的。我用一些比喻，來闡明其中的含義。善男子，心就像幻術一樣，由普遍的計度而產生，種種的心念，感受著痛苦和快樂。心就像流水一樣，唸唸'
【English Translation】 English version: This Dharma is the most supreme Dharma banner (Dharma Dhvaja, a Buddhist term, symbolizing that the Dharma is like a flag, capable of guiding sentient beings). This Dharma is striking the great Dharma drum (Dharma Dundubhi, symbolizing that the Dharma can awaken sentient beings). This Dharma is blowing the great Dharma conch (Dharma Shankha, symbolizing that the Dharma can be widely spread). This Dharma is the great lion king (Maha Simha Raja, symbolizing that the Dharma has fearless power). This Dharma is the great lion's roar (Simhanada, symbolizing that the Dharma can subdue all demons and heretics). This Dharma is like a great and wise king of a country, skilled in administering the true Dharma. If one follows the king's teachings, one will obtain great happiness; if one violates the king's teachings, one will soon be executed. Good man, in the three realms (Triloka: Desire Realm, Form Realm, Formless Realm), the mind is the master. Those who can observe their own minds will ultimately be liberated; those who cannot observe their own minds will ultimately sink. The minds of sentient beings are like the earth, from which the five grains and five fruits grow. Likewise, all Dharmas, both worldly and otherworldly, the good and evil five destinies (Gati: hell, hungry ghosts, animals, humans, gods), those who are learning, those who have nothing more to learn, Pratyekabuddhas (Solitary Buddhas), Bodhisattvas, and Tathagatas (Thus Come Ones), all arise from the Dharma of the mind. For this reason, it is said that the three realms are only mind; the mind is called the earth. All ordinary people, approaching good friends, hearing the Dharma of the mind-ground, observing it according to reason, practicing as instructed, benefiting themselves and others, praising and encouraging, congratulating and comforting, such people can cut off the two obscurations (avarana: klesha avarana and jneya avarana), quickly perfect all practices, and quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). At that time, the great sage Manjushri Bodhisattva said to the Buddha: 'World Honored One, just as you said, only taking the Dharma of the mind as the master of the three realms, the original source of the Dharma of the mind is originally not stained by dust and defilement. Why does the Dharma of the mind become stained with greed, hatred, and delusion? Regarding the Dharmas of the past, present, and future, who can say that it is the mind? The past mind has already ceased, the future mind has not yet arrived, and the present mind cannot stay. Within all Dharmas, self-nature is unattainable; outside all Dharmas, external appearance is unattainable; in the middle of all Dharmas, everything is unattainable. The Dharma of the mind originally has no form, the Dharma of the mind originally has no dwelling place. Even all Tathagatas cannot see the mind, let alone others being able to see the Dharma of the mind? All Dharmas arise from delusion. For this reason, today, World Honored One, you are speaking to the assembly that the three realms are only mind. May the Buddha have compassion and explain it truthfully.' At that time, the Buddha said to Manjushri Bodhisattva: 'It is so, it is so. Good man, as you have asked, the mind and mental factors (citta and caitta), their nature is empty and still. I will use some metaphors to clarify their meaning. Good man, the mind is like an illusion, arising from pervasive calculation, various thoughts, experiencing suffering and happiness. The mind is like flowing water, thought after thought.'
念生滅。於前後世。不暫住故。心如大風。一剎那間遍歷方所故。心如燈焰。眾和合而得生故。心如電光。須臾之頃。不久住故。心如虛空。客塵煩惱。所覆障故。心如猿猴。游五欲樹。不暫住故。心如畫師。能畫世間種種色故。心如僮僕。為諸煩惱所策役故。心如獨行。無第二故。心如國王。起種種事得自在故。乃至善男子。如是所說。心心所法。無內無外。亦無中間。于諸法中求不可得。去來現在。亦不可得。超越三世。非有非無。心懷染著。從妄緣現。緣無自性。心性本空。如是空性。不生不滅。無來無去。不一不異。非斷非常。本無生處。亦無滅處。亦非遠離。非不遠離。如是心等。不異無為。無為之體。不異心等。心法之體。本不可說。非心法者。亦不可說。何以故。若無為是心。即名斷見。若離心法。即名常見。永離二相。不著二邊。如是悟者。名見真諦。悟真諦者。名為賢聖。一切聖賢。性本空寂。無為法中。戒無持犯。亦無小大。無有心王。及心所法。無苦無樂。如是法界。自性無垢。無上中下差別之相。何以故。是無為法。性平等故。如眾河水。流入海中。盡同一味。無別相故。此無垢性。是無等等。遠離於我。及離我所。此無垢性。非實非虛。此無垢性。是第一義。無盡滅相。體本不生。此無垢
【現代漢語翻譯】 現代漢語譯本 念頭的生滅，存在於前世和後世之間，沒有片刻的停 dwelling 。所以說，心就像狂風，在一剎那間就能遍及各個地方。心就像燈焰，由眾多條件聚合才能產生。心就像閃電，轉瞬即逝，不能長久停留。心就像虛空，被客塵煩惱所覆蓋和障礙。心就像猿猴，在五欲之樹上游蕩，沒有片刻的停 dwelling 。心就像畫師，能夠描繪世間種種色彩。心就像僮僕，被各種煩惱所驅使。心就像獨自前行的人，沒有第二個伴侶。心就像國王，能夠發起各種事情，得到自在。 乃至善男子，像這樣所說的心和心所法，沒有內部，沒有外部，也沒有中間。在一切法中尋求，是不可得的。過去、現在、未來，也是不可得的。超越了過去、現在、未來三世，既非有，也非無。心懷染著，是從虛妄的因緣顯現出來的。因緣沒有自性，心性本來是空。像這樣的空性，不生不滅，無來無去，不一不異，不是斷滅，也不是恒常。本來沒有產生的地方，也沒有滅亡的地方，既非遠離，也非不遠離。像這樣的心等等，與無為法沒有差別。無為法的本體，與心等等沒有差別。心法的本體，本來是不可說的。不是心法的東西，也是不可說的。為什麼呢？如果說無為法就是心，那就叫做斷見。如果離開心法，那就叫做常見。永遠離開這兩種相，不執著于兩種極端。像這樣覺悟的人，叫做見到真諦。覺悟真諦的人，叫做賢聖。一切聖賢，其自性本來是空寂的。在無為法中，沒有戒律的持守和違犯，也沒有大小之分。沒有心王，也沒有心所法，沒有痛苦，也沒有快樂。像這樣的法界，自性沒有垢染，沒有上下中等的差別之相。為什麼呢？因為這無為法，其自性是平等的。就像眾多的河流，流入大海之中，都變成同一種味道，沒有分別的相狀。這沒有垢染的自性，是無與倫比的，遠離了我，以及我所擁有的。這沒有垢染的自性，非實非虛。這沒有垢染的自性，是第一義諦，沒有窮盡和滅亡的相狀，其本體本來不生。 此無垢性（This stainless nature）
【English Translation】 English version Thoughts arise and cease, existing between the past and future lives, without dwelling for a moment. Therefore, the mind is like a great wind, traversing all directions in an instant. The mind is like a lamp flame, arising from the aggregation of many conditions. The mind is like lightning, fleeting and not abiding for long. The mind is like empty space, covered and obstructed by the dust of afflictions. The mind is like a monkey, wandering on the tree of the five desires, without dwelling for a moment. The mind is like a painter, capable of depicting all kinds of colors in the world. The mind is like a servant, driven by various afflictions. The mind is like a solitary traveler, without a second companion. The mind is like a king, able to initiate various affairs and attain freedom. Furthermore, good son, as it is said, the mind and mental phenomena have no inside, no outside, and no middle. Seeking them among all phenomena, they are unattainable. The past, present, and future are also unattainable. Transcending the three times of past, present, and future, they are neither existent nor nonexistent. The mind with attachments arises from illusory conditions. Conditions have no self-nature, and the nature of the mind is originally empty. Such emptiness is neither born nor extinguished, neither coming nor going, neither one nor different, neither annihilated nor permanent. Originally, there is no place of arising, nor is there a place of ceasing, neither far nor not far. Such mind and so on are no different from the unconditioned (Nirvana). The essence of the unconditioned is no different from the mind and so on. The essence of the mind-dharma is originally unspeakable. That which is not mind-dharma is also unspeakable. Why? If the unconditioned is the mind, it is called annihilationism. If it is apart from the mind-dharma, it is called eternalism. Forever departing from these two aspects, not clinging to the two extremes. One who awakens in this way is said to have seen the true reality (Satya). One who awakens to the true reality is called a sage. All sages, their nature is originally empty and still. In the unconditioned dharma, there is no upholding or violating of precepts, nor is there small or large. There is no mind-king, nor are there mental phenomena, no suffering, and no happiness. Such is the dharma-realm, its nature is without defilement, without the aspects of superior, middle, and inferior distinctions. Why? Because this unconditioned dharma, its nature is equal. Just as the waters of many rivers, flowing into the sea, all become the same taste, without different aspects. This stainless nature is incomparable, far from 'I' and far from 'mine'. This stainless nature is neither real nor unreal. This stainless nature is the ultimate meaning, without the aspect of exhaustion and cessation, its essence is originally unborn. This stainless nature
性。常住不變。最勝涅槃。我樂凈故。此無垢性。遠離一切。平等體無異故。若有善男子善女人。欲求阿耨多羅三藐三菩提者。應當一心。修習如是心地觀法。
大智度論。問云。般若波羅蜜。是菩薩第一道。一相。所謂無相。何以故。說是種種道。
答曰。是道皆入一道中。所謂諸法實相。初學有種種別。后皆同一無有差別。譬如劫盡燒時。一切所有。皆同虛空。故知越此弘修。絕進步之地。離斯方便。無成佛之期。乃至從初得道。畢至涅槃。于中能化所化。師弟始終。本末同時。機應一際。俱不出自心矣。如臺教云。心王即如來。心數即弟子。但眾生剎那相續。日夜常生無量百千眾生。心王十數邪。一切法邪。魔眷屬也。心王十數正。則一切法正。今時學道行人。須善得此意。若修智慧。但當內起慧數思惟分別。因此發半滿智慧。自行化他。即同舍利弗。莊嚴雙樹也。如是一一約心數行成。化十弟子。一一之行。顯由心也。若能諦觀心性。即是見佛性。住大涅槃。即同如來。具足莊嚴娑羅雙樹也。若觀行心明者。見心王。即是法王。心數即大弟子。莊嚴雙樹之義。猶如眼見。問。臺宗觀心語密。疏豈盡心。還原集云。法華經云。受持行誰經。稱揚何佛道。華嚴經云。色經論。受想行識經論。若隨自意
【現代漢語翻譯】 現代漢語譯本 性。常住不變。最勝涅槃（Nirvana，寂滅）。我樂凈故。此無垢性。遠離一切。平等體無異故。若有善男子善女人。欲求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）者。應當一心。修習如是心地觀法。
《大智度論》問云。般若波羅蜜（Prajna-paramita，智慧到彼岸）。是菩薩第一道。一相。所謂無相。何以故。說是種種道。
答曰。是道皆入一道中。所謂諸法實相。初學有種種別。后皆同一無有差別。譬如劫盡燒時。一切所有。皆同虛空。故知越此弘修。絕進步之地。離斯方便。無成佛之期。乃至從初得道。畢至涅槃。于中能化所化。師弟始終。本末同時。機應一際。俱不出自心矣。如臺教云。心王即如來（Tathagata）。心數即弟子。但眾生剎那相續。日夜常生無量百千眾生。心王十數邪。一切法邪。魔眷屬也。心王十數正。則一切法正。今時學道行人。須善得此意。若修智慧。但當內起慧數思惟分別。因此發半滿智慧。自行化他。即同舍利弗（Sariputra）。莊嚴雙樹也。如是一一約心數行成。化十弟子。一一之行。顯由心也。若能諦觀心性。即是見佛性。住大涅槃。即同如來。具足莊嚴娑羅雙樹也。若觀行心明者。見心王。即是法王。心數即大弟子。莊嚴雙樹之義。猶如眼見。問。臺宗觀心語密。疏豈盡心。還原集云。《法華經》云。受持行誰經。稱揚何佛道。《華嚴經》云。色經論。受想行識經論。若隨自意
【English Translation】 English version The nature. Permanently abiding and unchanging. The most supreme Nirvana (Nirvana, extinction). Because of 'I', joy, and purity. This immaculate nature. Is far from everything. Because the equal essence has no difference. If there are good men and good women. Who wish to seek Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, right and perfect enlightenment). They should wholeheartedly. Cultivate such methods of contemplating the mind-ground.
The Mahaprajnaparamita-sastra asks: 'Prajna-paramita (Prajna-paramita, perfection of wisdom). Is the first path of a Bodhisattva. One aspect. Namely, no aspect. Why then. Are various paths spoken of?'
The answer is: 'These paths all enter into one path. Namely, the true aspect of all dharmas. Initial learning has various differences. Later, they are all the same without any difference. It is like when the kalpa ends and burns. Everything is the same as empty space. Therefore, know that surpassing this vast cultivation. Cuts off the ground for progress. Without these skillful means. There is no hope of becoming a Buddha. Even from the initial attainment of the Way. Until the end of Nirvana. Within this, those who can transform and those who are transformed. Teacher and disciple, from beginning to end. Origin and end are simultaneous. The opportunity and response are one. All do not come from one's own mind. As the Tiantai teaching says: The mind-king is the Tathagata (Tathagata). The mind-numbers are the disciples. But sentient beings are constantly continuing in every moment. Day and night, countless hundreds of thousands of sentient beings are constantly born. If the mind-king's ten numbers are evil. Then all dharmas are evil. They are the retinue of Mara. If the mind-king's ten numbers are correct. Then all dharmas are correct. Those who practice the Way now. Must understand this meaning well. If cultivating wisdom. Then one should internally arise wisdom-numbers to contemplate and discriminate. Because of this, develop partial and complete wisdom. Benefit oneself and transform others. This is the same as Sariputra (Sariputra). Adorning the twin trees. In this way, each and every one is accomplished by practicing according to the mind-numbers. Transforming ten disciples. Each and every practice. Is manifested by the mind. If one can truly contemplate the nature of the mind. That is seeing the Buddha-nature. Abiding in great Nirvana. That is the same as the Tathagata. Fully adorning the twin Sala trees. If one's contemplation and practice of the mind is clear. Seeing the mind-king. That is the Dharma-king. The mind-numbers are the great disciples. The meaning of adorning the twin trees. Is like seeing with one's eyes. Question: The Tiantai school's contemplation of the mind is esoteric in language. Can the commentary exhaust the mind? The Huan Yuan Collection says: The Lotus Sutra says: Who receives, upholds, practices the sutra. What Buddha's path is praised? The Avatamsaka Sutra says: The sutras and treatises on form. The sutras and treatises on sensation, perception, volition, and consciousness. If according to one's own intention'
語。亦得云。眼經論。耳鼻舌身意。貪嗔癡經論。所以然者。經云。知眼無生無自性。說空寂滅無所有。六根同此經。經只是法。知眼空法。即眼經論。耳。空法。即是耳。經論。諸界亦爾。道理必須實照。不可虛談為自欺也。行住坐臥。受持陰界入。為行誰經。於色上發智。即是受行色經。乃至隨一切處。悟即是受持一切處經。是乘從三界中出。至薩婆若中住。以不動故。即是其義。若堅信深思。則如法住。經云。如法住者。如彼六根性空法。而假言住也。稱揚何佛道者。瓔珞經云。實智性為法身。若見實性。即是稱揚法身佛。聞身有實性。即于陰界入。得空三昧。六度七覺。三賢十地妙覺等。以報前功。即是稱揚報身佛。得前諸法。應眾生身。即是稱揚應身佛。此則于身內。一念見三佛。眾生不觀察。雖近而不見。大集經云。無出之出。是名佛出。無禪之禪。是名正禪。無脫之脫。是名正脫。魔逆經云。魔請文殊解縛。文殊云。無人縛汝。汝自想為縛也。魔即語云。我畢竟永不解脫。經云。本自無縛。其誰求解。若使法界有繫縛者。我即解脫。此真實不生不滅也。當於心行中求。無智人中。莫說此經。恐生邪見。藥反成病。知離名為法。覺法名為佛。知離者。色性離。受想行識亦自離。從一性空法。而假出三寶之
【現代漢語翻譯】 現代漢語譯本： 語。也可以這樣說：眼經論、耳鼻舌身意經論、貪嗔癡經論。為什麼這樣說呢？因為經中說：知道眼無生無自性，宣說空寂滅無所有。六根也是同樣的道理。經就是法，知道眼是空法，就是眼經論；耳是空法，就是耳經論。諸界也是如此。道理必須真實照見，不可虛假談論，自欺欺人。行住坐臥，受持陰界入，這是行持誰的經呢？在色上生髮智慧，就是受行色經，乃至隨順一切處，覺悟就是受持一切處經。這是乘坐它從三界中出來，到達薩婆若（一切智）中安住，因為不動的緣故，就是這個意思。如果堅信深思，就能如法安住。經中說：如法安住的人，就像那六根性空之法，而假言安住啊。稱揚什麼佛道呢？《瓔珞經》中說：實智性是法身，如果見到實性，就是稱揚法身佛。聞身有實性，就在陰界入中，得到空三昧，六度七覺，三賢十地妙覺等，用來回報之前的功德，就是稱揚報身佛。得到前面的諸法，應化眾生之身，就是稱揚應身佛。這樣就在身內，一念之間見到三佛。眾生不觀察，雖然很近卻看不見。《大集經》中說：無出而出，這叫做佛出；無禪之禪，這叫做正禪；無脫之脫，這叫做正脫。《魔逆經》中說：魔請文殊（智慧的象徵）解縛，文殊說：沒有人束縛你，你只是自己想成被束縛了。魔就說：我畢竟永遠不解脫。經中說：本來就沒有束縛，誰來求解脫呢？如果法界有繫縛，我就來解脫。這是真實不生不滅的。應當在心行中求，不要在無智慧的人中說這部經，恐怕產生邪見，藥反而變成病。知道離叫做做法，覺悟法叫做佛。知道離，就是色性離，受想行識也各自離。從一性空法，而假立三寶之名。
【English Translation】 English version: It can also be said: 'Eye Sutra Treatise', 'Ear, Nose, Tongue, Body, and Mind Sutra Treatise', 'Greed, Anger, and Ignorance Sutra Treatise'. Why is this so? Because the sutra says: 'Knowing that the eye has no birth and no self-nature, it speaks of emptiness, stillness, extinction, and non-possession.' The six roots are the same in this principle. The sutra is simply the Dharma. Knowing that the eye is empty Dharma is the 'Eye Sutra Treatise'; the ear is empty Dharma, which is the 'Ear Sutra Treatise'. The various realms are also like this. The principle must be truly illuminated and not falsely discussed to deceive oneself. Walking, standing, sitting, lying down, receiving and upholding the skandhas, realms, and entrances, whose sutra is this practice? When wisdom arises on form, it is receiving and practicing the 'Form Sutra'. Even in all places, enlightenment is receiving and upholding the sutra of all places. This is riding it out of the three realms and dwelling in Sarvajna (all-knowing), because of its immovability, which is the meaning. If one firmly believes and deeply contemplates, then one dwells in accordance with the Dharma. The sutra says: 'Those who dwell in accordance with the Dharma are like the nature of the six roots being empty Dharma, and falsely speaking of dwelling.' What Buddha's path is praised? The '瓔珞 Sutra' says: 'Real wisdom nature is the Dharmakaya (Dharma body). If one sees the real nature, one is praising the Dharmakaya Buddha.' Hearing that the body has real nature, one obtains the emptiness samadhi (state of meditative consciousness) in the skandhas, realms, and entrances, the six paramitas (perfections), the seven factors of enlightenment, the three worthy stages, the ten grounds, wonderful enlightenment, etc., to repay previous merits, which is praising the Sambhogakaya (reward body) Buddha. Obtaining the previous Dharmas, responding to the bodies of sentient beings, is praising the Nirmanakaya (transformation body) Buddha. Thus, within the body, in a single thought, one sees the three Buddhas. Sentient beings do not observe, and although it is near, they do not see it. The '大集 Sutra' says: 'No coming forth is called the coming forth of the Buddha; no Dhyana (meditation) is called right Dhyana; no liberation is called right liberation.' The '魔逆 Sutra' says: 'The demon asked Manjushri (symbol of wisdom) to untie the bonds. Manjushri said: No one has bound you; you yourself imagine that you are bound.' The demon then said: 'I will never be liberated after all.' The sutra says: 'Originally there were no bonds; who is there to seek liberation? If the Dharma realm had bonds, I would liberate it.' This is truly unborn and unceasing. One should seek it in the mind's actions, and do not speak this sutra among those without wisdom, lest it give rise to wrong views, and the medicine turns into a disease. Knowing separation is called Dharma, awakening to Dharma is called Buddha. Knowing separation is that the nature of form is separate, and sensation, perception, volition, and consciousness are also separate. From the one nature of empty Dharma, the names of the Three Jewels are falsely established.
名。黃檗和尚云。爾若擬著一法。印早成也。印著有。四生文出來。印著空即空界無想文現。如今但知決定不印一切物。此印與虛空不一不異。虛空不空。本印不有。見十方虛空世界諸佛出世。如電一種。觀一切蠢動。如響一種。千經萬論。只說汝之一心。一切法不生不滅。即是大涅槃果。所以道。果滿菩提。圓華開世界起。故知菩提果滿。結自心華。世界緣興。始於識浪。如昔有東國元曉法師。義相法師。二人同來唐國尋師。遇夜宿荒。止於冢內。其元曉法師。因渴思漿。遂于坐側。見一泓水。掬飲甚美。及至來日觀見。元是死屍之汁。當時心惡。吐之。豁然大悟。乃曰。我聞佛言。三界唯心。萬法唯識。故知美惡在我。實非水乎。遂卻返故園廣弘至教。故知無有不達此者。頓息游心。任負笈攜囊。廣歷三乘之學肆。縱尋師訪友。遍參法界之禪扃。若欲絕學棲神。究竟應須歸於宗鏡。如大涅槃經云。佛言。云何菩薩信順一實。菩薩了知一切眾生。皆歸一道。一道者。謂大乘也。釋曰。大乘者。所言大者。即眾生心性。能包能遍。至小無內。無一塵而能入。至大無外。無一法而不含。所言乘者。以運載為義。能執行人。直至薩婆若海。是知此海不遙。心寶常現。則趙璧非貴。隋珠未珍。善友徒泛滄波。卞和虛傳荊岫。
【現代漢語翻譯】 現代漢語譯本 名。黃檗（Huángbò）和尚說：『你如果打算執著于任何一種法，那就早就被印記束縛了。印著『有』，四生（sì shēng）的文書就顯現；印著『空』，空界（kōng jiè）無想（wú xiǎng）的文書就出現。如今只要知道絕對不印一切事物，這個印記與虛空（xū kōng）不一不異。虛空不空，本印不有。見到十方虛空世界諸佛出世，就像閃電一樣；觀察一切蠢動，就像迴響一樣。千經萬論，只是在說你的這一顆心。一切法不生不滅，就是大涅槃（dà niè pán）的果。』所以說，果滿菩提（pú tí），圓華開，世界起。因此知道菩提果滿，結自心之華，世界因緣而興起，開始於識浪（shì làng）。 就像過去東國的元曉（Yuán Xiǎo）法師、義相（Yì Xiāng）法師，兩人一同來到唐國尋訪名師。遇到夜晚，寄宿在荒野，停留在墳墓里。元曉法師因為口渴想喝水，於是在座位旁邊，看到一洼水，捧起來喝，覺得非常美味。等到第二天觀看時，發現原來是死屍的汁液。當時心中厭惡，吐了出來，豁然大悟，於是說：『我聽佛說，三界（sān jiè）唯心，萬法唯識（wàn fǎ wéi shì）。因此知道美醜在於我的心，實際上並非水本身。』於是返回故園，廣泛弘揚至高的教義。因此知道沒有誰不能通達這個道理，立刻停止遊蕩的心，任憑揹著書箱，廣泛經歷三乘（sān shèng）之學，縱然尋師訪友，遍參法界的禪關。如果想要絕學棲神，最終應該歸於宗鏡（zōng jìng）。 就像《大涅槃經（Dà Niè pán Jīng）》所說，佛說：『什麼是菩薩信順一實（yī shí）？菩薩了知一切眾生，都歸於一道（yī dào）。一道，就是指大乘（dà shèng）。』解釋說：『所謂大乘，所說的大，就是眾生的心性，能夠包容能夠周遍，小到沒有內部，沒有一粒微塵能夠進入；大到沒有外部，沒有一法不包含。所謂乘，是以運載為意義，能夠執行人，直至薩婆若（sà pó rě）海。』因此知道此海不遙遠，心寶常常顯現，那麼趙璧（Zhào bì）就不珍貴，隋珠（Suí zhū）也不稀罕。善友白白地漂浮在滄波之中，卞和（Biàn Hé）虛假地傳揚荊山的美玉。
【English Translation】 English version Name. Abbot Huangbo (Huángbò) said: 'If you intend to cling to any dharma, you would have been sealed long ago. If sealed with 'existence,' the document of the Four Births (sì shēng) appears; if sealed with 'emptiness,' the document of the Realm of Emptiness (kōng jiè) and Non-Thought (wú xiǎng) manifests. Now, just know to absolutely not seal any object; this seal is neither identical nor different from the void (xū kōng). The void is not empty; the original seal does not exist. Seeing the Buddhas appearing in the ten directions of the void world is like a flash of lightning; observing all that wriggles is like an echo. Thousands of sutras and treatises only speak of your one mind. All dharmas are neither born nor extinguished, which is the fruit of Great Nirvana (dà niè pán).' Therefore, it is said, 'When the fruit is full, Bodhi (pú tí) blossoms, the world arises.' Thus, know that when the Bodhi fruit is full, the flower of one's own mind is formed, and the world arises from conditions, beginning with the waves of consciousness (shì làng). Like in the past, the Dharma Master Wonhyo (Yuán Xiǎo) and Dharma Master Uisang (Yì Xiāng) of the Eastern country came together to the Tang Dynasty to seek teachers. Encountering night, they lodged in the wilderness, staying in a tomb. Dharma Master Wonhyo, feeling thirsty, saw a pool of water beside his seat, scooped it up and drank it, finding it very delicious. When he looked at it the next day, he discovered it was the juice of a corpse. At that moment, his heart felt disgusted, and he vomited it out, suddenly realizing the truth. He then said, 'I heard the Buddha say, 'The Three Realms (sān jiè) are only mind, all dharmas are only consciousness (wàn fǎ wéi shì).' Therefore, I know that beauty and ugliness are in my mind, and it is not actually the water itself.' He then returned to his homeland and widely propagated the supreme teachings. Therefore, know that there is no one who cannot understand this principle, immediately ceasing the wandering mind, allowing himself to carry the book bag, widely experiencing the learning of the Three Vehicles (sān shèng), even if seeking teachers and visiting friends, extensively participating in the Chan gate of the Dharma Realm. If one wishes to abandon learning and dwell in the spirit, one should ultimately return to the Mirror of the Source (zōng jìng). As the Mahāparinirvāṇa Sūtra (Dà Niè pán Jīng) says, the Buddha said: 'How does a Bodhisattva faithfully accord with the One Reality (yī shí)? The Bodhisattva understands that all sentient beings return to the One Path (yī dào). The One Path refers to the Mahayana (dà shèng).' It is explained: 'The so-called Mahayana, the 'Great' that is spoken of, is the mind-nature of sentient beings, which can encompass and pervade, so small that there is no interior, not a single mote of dust can enter; so large that there is no exterior, not a single dharma is not contained. The so-called 'Vehicle' is defined by its ability to transport, capable of transporting people directly to the ocean of Sarvajña (sà pó rě).' Therefore, know that this ocean is not far away, the treasure of the mind constantly appears, then the Jade of Zhao (Zhào bì) is not precious, and the Pearl of Sui (Suí zhū) is not rare. Good friends vainly float in the vast waves, and Bian He (Biàn Hé) falsely praises the jade of Mount Jing.
若入宗鏡。不動神情。剎那之間。其寶自現。何須遍參法界。廣歷叢林。當親悟時。實非他得。如寒山子詩云。昔年曾入大海中。為探摩尼誓懇求。直到龍宮深密藏。金關鎖斷鬼神愁。龍王守護安身里。寶劍星寒勿處搜。賈客卻歸門內去。明珠元在我心頭。杜順和尚偈云。遊子謾波波。巡山禮土坡。文殊只者是。何處覓彌陀。石鞏和尚弄珠吟云。如意珠。大圓鏡。亦有中人喚作性。分身百億我珠分。無始本凈如今凈。日用真珠是佛陀。何勞逐物浪波波。隱顯即今無二相。對面看珠識得么。
問。一切萬法皆唯識性者。云何有虛有實。立色立空。真俗二諦之門。性相雙通之道。
答。森羅影現。皆唯心之本宗。差別跡分。盡唯識之妙性。唯識之性。略有二種。一者虛妄。即遍計所執。二者真實。即圓成實。於前唯識性。所遣清凈。於後唯識性。所證清凈。又有二種。一者世俗。即依他起。二者勝義。即圓成實。於前所斷清凈。於後所得清凈。又相即依他起。該有為之門。性即圓成實。通無漏之道。又色。即依他起之相。空。即圓成實之性。斯則虛實真俗。性相有空。徹本窮原。皆唯識性矣。慈恩云。識性識相。皆不離心。心所心王。以識為主。歸心泯相。總言唯識。唯遮境有。執有者。喪其真。識簡心空。
【現代漢語翻譯】 現代漢語譯本 若能深入宗鏡（Zongjing，指禪宗的宗門心鏡），達到不動神情的境界，剎那之間，自性的寶藏自然顯現。又何必四處參訪法界，廣泛遊歷各個叢林呢？當親自體悟之時，這體悟實在不是從他人處得來的。如同寒山子（Hanshanzi，唐代詩人，以隱居和詩歌聞名）的詩所說：『往年我曾進入大海之中，爲了探尋摩尼寶珠（Manibaozhu，如意寶珠）而懇切尋求。一直到龍宮深密的寶藏，金色的門鎖緊閉，鬼神也為此發愁。龍王守護著寶珠安身的地方，寶劍寒光閃爍，不要到處搜尋。尋寶的商人卻回到家門之內，才發現明珠原來就在自己的心中。』杜順和尚（Dushun Heshang，華嚴宗創始人）的偈語說：『遊子徒然奔波忙碌，巡山禮拜各處土坡。文殊菩薩（Wenshu Pusa，智慧的象徵）就在這裡，何必到處尋找阿彌陀佛（Amituo Fo，西方極樂世界的佛）？』石鞏和尚（Shigong Heshang，禪宗大師）的弄珠吟唱道：『如意珠（Ruyizhu，能滿足願望的寶珠），大圓鏡（Dayuanjing，比喻清凈的心性），也有人稱它為自性。分身百億，我的寶珠也隨之分化。無始以來本就清凈，如今依然清凈。日用之中所體現的真珠就是佛陀，何必追逐外物而隨波逐流？隱沒和顯現當下就是不二之相，面對面看著寶珠，你認識它了嗎？』 問：如果說一切萬法都是唯識（Weishi，唯識宗的核心概念，指一切現象皆由意識所生）的自性，那麼為什麼會有虛幻和真實，設立色（Se，物質）和空（Kong，空性），建立真諦（Zhendi，真理）和俗諦（Sudi，世俗諦）二諦之門，以及性相雙通（Xingxiang Shuangtong，體性與現象相互融通）的道理呢？ 答：世間萬物的顯現，都是唯心（Weixin，一切唯心所造）的根本宗旨。種種差別的跡象，都是唯識的妙用。唯識的自性，大致有兩種：一是虛妄，即遍計所執（Bianjisuozhi，虛妄分別的執著）；二是真實，即圓成實（Yuanchengshi，圓滿成就的真實）。對於前者唯識的自性，是所要去除的清凈；對於後者唯識的自性，是所要證得的清凈。又有兩種：一是世俗，即依他起（Yitaqi，依因緣而生起）；二是勝義，即圓成實。對於前者是所要斷除的清凈，對於後者是所要獲得的清凈。相，即依他起，涵蓋有為法（Youweifa，因緣和合而成的法）之門；性，即圓成實，通達無漏法（Wuloufa，超越煩惱的法）的道路。色，即依他起的相；空，即圓成實的性。這樣看來，虛幻與真實，真諦與俗諦，體性與現象，有與空，追溯到本源，都是唯識的自性。慈恩大師（Cien Dashi，玄奘法師的弟子窺基）說：『識性與識相，都不離於心。心所（Xin suo，心的作用）與心王（Xin wang，心識的主體），以識為主導。歸於心而泯滅現象，總而言之就是唯識。唯識是爲了遮止外境的實有，執著于實有的人，會喪失其真性。識能簡擇，使心空寂。』
【English Translation】 English version If one enters the Zongjing (宗鏡, 'Mirror of the Sect,' referring to the mind-mirror of the Chan school), and attains a state of unmoved spirit and expression, in an instant, the treasure of one's own nature will naturally manifest. Why then is it necessary to widely visit the Dharma realms and extensively travel through various monasteries? When one personally realizes enlightenment, this realization is truly not obtained from others. As Hanshanzi's (寒山子, Tang dynasty poet known for his reclusive life and poetry) poem says: 'In past years, I once entered the great ocean, earnestly seeking to find the Mani jewel (摩尼寶珠, wish-fulfilling jewel). I went all the way to the dragon palace's deep and secret treasury, where golden gates were locked tight, causing even ghosts and spirits to worry. The dragon king guards the place where the jewel rests, its sword gleaming with cold starlight, do not search for it everywhere. The merchant seeking the jewel returns home, only to find the bright pearl was originally in his own heart.' Dushun Heshang's (杜順和尚, founder of the Huayan school) verse says: 'The wandering son vainly rushes about, touring mountains and bowing at earthen slopes. Manjushri Bodhisattva (文殊菩薩, symbol of wisdom) is right here, why seek Amitabha Buddha (阿彌陀佛, Buddha of the Western Pure Land) elsewhere?' Shigong Heshang's (石鞏和尚, Chan master) 'Playing with the Pearl' sings: 'The wish-fulfilling pearl (如意珠), the great round mirror (大圓鏡), some also call it the self-nature. Dividing into hundreds of billions, my pearl also divides accordingly. From beginningless time, it has been pure, and it is still pure now. The true pearl used daily is the Buddha, why bother chasing after external things and drifting with the waves? Concealment and manifestation are non-dual in this very moment, looking at the pearl face to face, do you recognize it?' Question: If all phenomena are the nature of Weishi (唯識, 'Consciousness-only,' the core concept of the Yogacara school, referring to all phenomena arising from consciousness), then why are there illusion and reality, the establishment of form (色) and emptiness (空), the two gates of the true truth (真諦) and the conventional truth (俗諦), and the principle of the mutual penetration of essence and phenomena (性相雙通)? Answer: The manifestation of all things in the universe is the fundamental principle of 'everything is created by the mind' (唯心). The traces of all differences are the wonderful function of Weishi. The nature of Weishi roughly has two types: one is illusion, which is the discriminated attachment (遍計所執); the other is reality, which is the perfectly accomplished reality (圓成實). For the former nature of Weishi, it is the purity to be removed; for the latter nature of Weishi, it is the purity to be attained. There are also two types: one is conventional, which is dependent arising (依他起); the other is ultimate, which is the perfectly accomplished reality. For the former, it is the purity to be severed; for the latter, it is the purity to be obtained. The 'appearance' is dependent arising, encompassing the gate of conditioned phenomena (有為法); the 'essence' is the perfectly accomplished reality, leading to the path of unconditioned phenomena (無漏法). Form is the appearance of dependent arising; emptiness is the essence of the perfectly accomplished reality. Thus, illusion and reality, true truth and conventional truth, essence and phenomena, existence and emptiness, tracing back to the origin, are all the nature of Weishi. Cien Dashi (慈恩大師, Kuiji, Xuanzang's disciple) said: 'The nature of consciousness and the appearance of consciousness are inseparable from the mind. Mental functions (心所) and the mind-king (心王) are guided by consciousness. Returning to the mind and extinguishing phenomena, in short, it is Weishi. Weishi is to prevent the real existence of external objects; those who cling to real existence will lose their true nature. Consciousness can discern, making the mind empty and still.'
滯空者。乖其實。是以佛心如海。無一流而不入。佛心如鏡。無一像而不生。佛心如珠。無一寶而不雨。佛心如地。無一種而不成。萬像現於法身。諸義生於般若。則一文一字。一念一塵。皆入不二之法門。盡住不思議解脫矣。如金剛三昧經云。若住大海。則括眾流。住於一味。則攝諸味。無行經偈云。菩提非菩提。佛陀非佛陀。若知是一相。是為世間導。故知能了此一際無相之宗。可為明為導。為師為匠。普救群迷。不憩化城。直至寶所。故經云。常樂觀寂滅。一相無有二。其心不增減。現無量神力。又華嚴經出現品云。佛子。譬如有大經卷。量等三千大千世界。書寫三千大千世界中事。一切皆盡。乃至此大經卷。雖復量等大千世界。而全住在一微塵中。如一微塵。一切微塵皆亦如是。時有一人。智慧明達。具足成就清凈天眼。見此經卷。在微塵內。于諸眾生。無少利益。即作是念。我當以精進力。破彼微塵。出此經卷。令得饒益一切眾生。作是念已。即起方便。破彼微塵。出此大經。令諸眾生。普得饒益。如於一塵。一切微塵應知悉然。佛子。如來智慧。亦復如是。無量無礙。普能利益一切眾生。具足在於眾生身中。但諸凡愚。妄想執著。不知不覺。不得利益。爾時如來。以無障礙清凈智眼。普觀法界一切眾生。
【現代漢語翻譯】 現代漢語譯本 滯空者，實在是精妙啊。因此，佛心就像大海一樣，沒有哪一條河流不匯入其中；佛心就像明鏡一樣，沒有哪一個影像不顯現其中；佛心就像寶珠一樣，沒有哪一種寶物不從中降下；佛心就像大地一樣，沒有哪一種種子不能生長。萬象顯現在法身之中，諸般義理生髮于般若智慧之中，那麼即使是一文一句，一念一塵，都進入了不二的法門，完全安住在不可思議的解脫境界之中了。 如同《金剛三昧經》所說：『如果安住于大海，就能包容所有的河流；安住於一種滋味，就能攝取所有的滋味。』《無行經》的偈頌說：『菩提（bodhi，覺悟）不是菩提，佛陀（Buddha，覺者）不是佛陀，如果知道它們是一相，就是世間的導師。』所以說，能夠明瞭這唯一無相之宗的人，可以成為明眼人，成為導師，成為老師，成為工匠，普遍救度眾生，不滯留在化城（huacheng，比喻虛幻的境界），直到到達寶所（baosuo，比喻真實的涅槃境界）。 所以經書上說：『常常樂觀寂滅的境界，一切諸法都是一相，沒有差別。其心不增不減，顯現無量的神通力量。』又《華嚴經·出現品》中說：『佛子，譬如有一個巨大的經卷，大小相當於三千大千世界（sanqiandadaqian shijie，佛教宇宙觀中的一個宇宙），書寫了三千大千世界中的一切事物，全部都寫盡了。乃至這個巨大的經卷，雖然大小相當於大千世界，卻完全安住在一粒微塵之中。就像這一粒微塵一樣，一切微塵也都如此。 當時有一個人，智慧明達，具足成就清凈天眼，看見這個經卷在微塵之內，對於眾生沒有絲毫利益，就想：我應當用精進的力量，打破那個微塵，取出這個經卷，讓它能夠饒益一切眾生。這樣想了之後，就發起方便，打破那個微塵，取出這個大經，讓眾生普遍得到利益。就像在一粒微塵中所做的一樣，一切微塵都應當知道也是如此。佛子，如來的智慧也是這樣，無量無礙，普遍能夠利益一切眾生，具足存在於眾生身中。但是那些凡夫愚人，妄想執著，不知不覺，不能得到利益。這時，如來用無障礙的清凈智慧之眼，普遍觀察法界一切眾生。
【English Translation】 English version The one who abides in emptiness is truly wonderful. Therefore, the Buddha's mind is like the sea, in which every stream flows; the Buddha's mind is like a mirror, in which every image is reflected; the Buddha's mind is like a jewel, from which every treasure rains down; the Buddha's mind is like the earth, in which every seed grows. All phenomena appear in the Dharmakaya (Dharmakaya, the body of the law), and all meanings arise from Prajna (Prajna, wisdom). Then, even a single word, a single phrase, a single thought, a single mote of dust, all enter the gate of non-duality and completely abide in inconceivable liberation. As the Diamond Samadhi Sutra says: 'If one abides in the great ocean, one encompasses all streams; abiding in one flavor, one absorbs all flavors.' The verse in the Wu Xing Sutra says: 'Bodhi (bodhi, enlightenment) is not Bodhi, Buddha (Buddha, the awakened one) is not Buddha. If one knows they are of one form, that is the guide of the world.' Therefore, know that one who understands this principle of the one formless essence can be a seer, a guide, a teacher, and a craftsman, universally saving all beings, not resting in the illusory city (huacheng, a metaphor for an illusory state), until reaching the treasure place (baosuo, a metaphor for the true state of Nirvana). Therefore, the sutra says: 'Always be optimistic about the state of tranquility and extinction; all dharmas are of one form, without duality. Their minds neither increase nor decrease, manifesting immeasurable spiritual powers.' Furthermore, in the Appearance Chapter of the Avatamsaka Sutra it says: 'Buddha-child, suppose there is a great scripture, the size of a three-thousand-great-thousand world system (sanqiandadaqian shijie, a universe in Buddhist cosmology), in which all the events of the three-thousand-great-thousand world system are written, completely and exhaustively. Even though this great scripture is the size of a great-thousand world system, it completely resides within a single dust mote. Just as with this one dust mote, all dust motes are likewise. At that time, there was a person, wise and enlightened, possessing pure heavenly vision, who saw this scripture within the dust mote, bringing no benefit to beings. He thought: 'I shall use the power of diligence to break open that dust mote and bring forth this scripture, so that it may benefit all beings.' Having thought this, he initiated skillful means, broke open that dust mote, and brought forth this great scripture, so that all beings universally received benefit. Just as was done with one dust mote, know that it should be understood to be the same with all dust motes. Buddha-child, the wisdom of the Tathagata (Tathagata, the thus-gone one) is also like this, immeasurable and unobstructed, universally able to benefit all beings, fully present within the bodies of beings. However, those foolish ordinary people, with their deluded thoughts and attachments, are unaware and unawakened, and do not receive benefit. At that time, the Tathagata, with unobstructed and pure wisdom eyes, universally observes all beings in the Dharma realm.'
而作是言。奇哉奇哉。此諸眾生。云何具有如來智慧。愚癡迷惑。不知不見。我當教以聖道。令其永離妄想執著。自於身中。得見如來廣大智慧與佛無異。即教彼眾生修習聖道。令離妄想。離妄想已。證得如來無量智慧。利益安樂。一切眾生。釋曰。大千經卷者。即如來智慧。在一微塵中。即是全在一眾生心中。一切微塵。皆亦如是。即一切法界眾生皆含佛智。以情塵自隔。不能內照。空埋金藏抂蔽靈臺。如斗沒額珠。醉迷衣寶。不因指示。何以發明。故先德云。破塵出卷者。恒沙佛法。一心中曉。是知水未入海則不咸。薪未入火則不燒。境未歸心則不等。但以宗鏡收之。萬法皆同一照。是非俱泯。逆順同歸。無一心而非佛心。無一事而非佛事。未見剎那頃。不是如來得菩提時。無有芥子許。非是菩薩捨身命處。故先德云。心非境外故無得。境非心外故無相。即心是境故甚深。即境是心故難入。如肇法師云。即事無不異。即空無不一。極上窮下。齊以一觀。乃應平等也。臺教云。如地無差別。草木若干。若干無若干。無若干若干。又如約心論法。約法論心。心有諸數。法無諸數。心不離法。法不離心。無數而數。數而無數耳。所以起信論云。複次真如。依言說分別。有二種義。云何為二。一者如實空。以能究竟顯實故
【現代漢語翻譯】 現代漢語譯本：於是這樣說：『太奇妙了！太奇妙了！這些眾生，為何都具有如來的智慧，卻愚癡迷惑，不知不見？我應當教導他們聖道，使他們永遠脫離妄想執著，在自身中，得見如來廣大的智慧，與佛沒有差別。』 於是教導那些眾生修習聖道，使他們脫離妄想。脫離妄想之後，便證得如來無量的智慧，利益安樂一切眾生。 解釋說：『大千經卷』，就是如來的智慧，在一微塵中，就是全部在一個眾生的心中。一切微塵，都也是這樣。就是一切法界的眾生都包含佛的智慧，因為情慾塵埃的阻隔，不能向內照見，白白埋沒了金礦，遮蔽了靈臺，如同額頭上遺失了寶珠，醉酒迷失了衣服里的寶物，不依靠指示，怎麼能夠發現？所以前代的賢者說：『破除塵埃，顯現經卷，恒河沙數般的佛法，在一心中明白。』 可見水沒有進入大海就不會變咸，柴沒有進入火焰就不會燃燒，境界沒有歸於心就不會平等。只要用宗鏡來收攝，萬法都同一照見，是非都消失，逆境順境都歸於同一處，沒有一個心不是佛心，沒有一件事不是佛事。沒有見到剎那之間，不是如來證得菩提的時候，沒有芥菜籽那麼大的地方，不是菩薩捨棄身命的地方。所以前代的賢者說：『心不是身外之物，所以沒有得到；境界不是心外之物，所以沒有形象。』 即心就是境，所以非常深奧；即境就是心，所以難以進入。如同肇法師所說：『即事沒有不不同的，即空沒有不相同的。』 從最高處到最低處，都用同一的觀點來看待，才能達到平等。 天臺宗的教義說：『如同大地沒有差別，草木卻有若干種。若干種沒有若干種，沒有若干種的若干種。』 又如從心來論法，從法來論心，心有諸多數目，法沒有諸多數目，心不離開法，法不離開心，無數而數，數而無數罷了。所以《起信論》說：『其次，真如，依據言語解說分別，有兩種意義。』 什麼是兩種？一是如實空，因為能夠究竟地顯現實相的緣故。
【English Translation】 English version: And then he said, 'How wonderful! How wonderful! These sentient beings, why do they all possess the wisdom of the Tathagata (如來, Thus Come One), yet they are foolish and deluded, not knowing and not seeing? I shall teach them the holy path, so that they may forever be free from delusional thoughts and attachments, and within themselves, see the vast wisdom of the Tathagata, being no different from the Buddha.' Then he taught those sentient beings to cultivate the holy path, so that they would be free from delusional thoughts. Having freed themselves from delusional thoughts, they would realize the immeasurable wisdom of the Tathagata, benefiting and bringing happiness to all sentient beings. The explanation says: 'The Great Thousand Sutra Scrolls' are the wisdom of the Tathagata. In one tiny mote of dust, it is entirely within the heart of one sentient being. All motes of dust are also like this. That is, all sentient beings in the entire Dharma Realm contain the Buddha's wisdom, but because of the obstruction of emotional dust, they cannot see inward, vainly burying the gold mine and obscuring the spiritual platform, like a jewel lost on the forehead, or being drunk and losing the treasure in one's clothes. Without instruction, how can it be discovered? Therefore, the former sage said, 'Breaking through the dust to reveal the scrolls, the Buddha's teachings as numerous as the sands of the Ganges are understood in one mind.' It can be seen that water does not become salty until it enters the sea, firewood does not burn until it enters the fire, and a state is not equal until it returns to the mind. As long as it is collected with the Mirror of the Source, all dharmas are seen in the same light, right and wrong disappear, and adversity and obedience return to the same place. There is no one mind that is not the Buddha's mind, and no one thing that is not the Buddha's work. Not seeing in an instant is not the time when the Tathagata attained Bodhi (菩提, enlightenment), and there is no place as small as a mustard seed that is not where the Bodhisattva (菩薩, enlightenment being) gave up his life. Therefore, the former sage said, 'The mind is not outside the realm, so there is no attainment; the realm is not outside the mind, so there is no form.' That is, the mind is the realm, so it is very profound; the realm is the mind, so it is difficult to enter. As Dharma Master Zhao (肇法師) said, 'In terms of phenomena, there is nothing that is not different; in terms of emptiness, there is nothing that is not the same.' From the highest to the lowest, viewing them all with the same perspective is the way to achieve equality. The Tiantai (天臺) teaching says, 'Like the earth without difference, there are many kinds of grasses and trees. Many kinds are not many kinds, and not many kinds are many kinds.' Also, like discussing the Dharma from the perspective of the mind, and discussing the mind from the perspective of the Dharma, the mind has many numbers, but the Dharma has no numbers. The mind does not leave the Dharma, and the Dharma does not leave the mind, countless yet countable, countable yet countless. Therefore, the Awakening of Faith Treatise (起信論) says, 'Furthermore, Suchness (真如, true thusness), according to verbal explanation and differentiation, has two meanings.' What are the two? One is true emptiness, because it can ultimately reveal reality.'
。二者如實不空。以有自體具足無漏性功德故。所言空者。從本已來。一切染法。不相應故。謂離一切法差別之相。以無虛妄心念故。當知真如自性。非有相。非無相。非非有相。非非無相。非有無俱相。非一相。非異相。非非一相。非非異相。非一異俱相。乃至總說。一切眾生。以有妄心念念分別。皆不相應。故說為空。若離妄心。實無可空故。所言不空者。以顯法體空無妄故。即是真心。常恒不變。凈法滿足。則名不空。亦無有相可取。以離念境界。唯證相應故。真如者。古釋云。遣妄曰真。顯理曰如。觀和尚拂此義云。無法非真。何有妄可遣耶。則真非真矣。無法不如。何稱理可顯耶。故如非如矣。斯則無遣無立。為非安立之真如矣。此釋甚妙。故信心銘云。良由取捨。所以不如。立即是取。遣即是舍。今無遣無立。道自玄會矣。豈有真妄當情乎。如百論序云。儻然靡據。而事不失真。蕭焉無寄。而理自玄會。反本之道。著于茲矣。可謂無心合道。理事俱通。又真如自相。唯離念境界。則不可以有無思。故云非有相。非無相。非非有相。非非無相。非有無俱相。何者。若有二。可得名俱。今有即無故。則有外無無可與有俱。今無即有故。則無無外有可與無俱故。亦有亦無。相違不立。言不俱不立者。若定有有無
。遮彼有無。有俱非句。今有即無。何有非無。今無即有。何有非有。故雙非亦寂。故知言亡四句。無句可亡。了此無句。即真亡矣。
問。一心平等。理絕偏圓。云何教中。又說諸法異。
答。隨情說異。雖異而同。對執說同。雖同而異。將同破異。將異破同。雖同雖異。非異非同。如雲捉子之矛。刺子之楯。亦如騎賊馬逐賊。以聲止聲。所以云。朝四暮三。令眾狙而喜悅。苦涂水洗。養嬰兒以適時。皆是俯順機宜。善權方便。如莊子云。勞神明為一。而不知其同也。謂之朝三。何謂朝三。狙公賦曰。朝三而暮四。眾狙皆怒曰。然則朝四而暮三。眾狙皆悅。名實未虧。而喜怒為用。亦曰是也。注云。夫四之與三。眾狙妄生喜怒。非之與是。世人競起愛憎。聖人還以是非。止世人之是非。狙公又將四三以息眾狙之三四。達人於一。豈一勞神明于其間哉。大涅槃經云。譬如女人。生育一子。嬰孩得病。是女愁惱求覓良醫。良醫既至。合三種藥。酥乳石蜜。與之令服。因告女人。兒服藥已。且莫與乳。須藥消已。方乃與之。是時女人。即以苦味。用涂其乳。語其兒言。我乳毒涂。不可復觸。其兒渴乏。欲得乳母。聞毒氣便舍遠去。其藥消已。母乃洗乳。喚子與之。是時小兒。雖復渴乏。先聞毒氣。是故不來。
【現代漢語翻譯】 現代漢語譯本 遮蔽了有和無，以及既有又非有，既無又非無的說法。如果現在說『有』就是『無』，那麼怎麼會有『非無』呢？如果現在說『無』就是『有』，那麼怎麼會有『非有』呢？所以，雙重否定也歸於寂靜。因此，要知道語言文字斷絕了四句（有、無、亦有亦無、非有非無），沒有哪一句可以被斷絕。領悟到這種無句的境界，才是真正的斷絕。
問：一心平等，道理上超越了偏頗和圓滿。為什麼教義中又說諸法是不同的呢？
答：這是隨順眾生的根性而說的不同，雖然不同，但本質上是相同的。爲了破除對『異』的執著，所以說『同』，雖然說『同』，但現象上又是不同的。用『同』來破除『異』，用『異』來破除『同』。雖然有『同』有『異』，但最終既不是『異』也不是『同』。這就像用能刺穿一切的矛，去刺能抵擋一切的盾一樣。又像是騎著強盜的馬去追趕強盜，用聲音來停止聲音。所以說，『朝三暮四』，讓猴子們感到高興；用苦水塗抹乳房，爲了在適當的時候餵養嬰兒。這些都是爲了順應時機，善巧方便。如同莊子所說：『勞費精神去追求統一，卻不知道它們本來就是相同的，這就叫做朝三。』什麼叫做朝三呢？養猴人分配食物說：『早上三個，晚上四個。』猴子們都很生氣。於是養猴人說：『那麼早上四個，晚上三個。』猴子們就高興了。名義和實質沒有改變，而喜怒卻因此而起作用，也可以說是這樣。註釋說：『四和三，猴子們妄生喜怒；非和是，世人競相產生愛憎。聖人就用是非，來止息世人的爭論。養猴人又用四三來平息猴子們的三四。通達的人對於統一的道理，哪裡會勞費精神在這些上面呢？』《大涅槃經》中說：『譬如女人，生育一個孩子，嬰兒得了病，這女人就憂愁煩惱，尋求良醫。良醫來了之後，調配三種藥：酥、乳、石蜜，給孩子服用。並告訴女人，孩子服藥后，暫且不要餵奶，等藥消化了之後，再餵給他。這時，女人就用苦味的東西，塗在自己的乳房上，告訴她的孩子說：『我的乳房塗了毒藥，不能再碰了。』孩子口渴飢餓，想要吃奶，聞到毒氣就捨棄遠離。等藥力消退後，母親才洗凈乳房，呼喚孩子來吃。這時，小兒雖然仍然口渴飢餓，但因為先前聞到過毒氣，所以不敢過來。』
【English Translation】 English version It obscures existence and non-existence, as well as the statements of both existence and non-existence, and neither existence nor non-existence. If we now say 'existence' is 'non-existence,' then how can there be 'not non-existence'? If we now say 'non-existence' is 'existence,' then how can there be 'not existence'? Therefore, double negation also returns to silence. Thus, know that language and words sever the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence), and there is no phrase that can be severed. Realizing this state of no phrase is the true severance.
Question: The one mind is equal, and in principle, it transcends partiality and completeness. Why do the teachings also say that all dharmas (phenomena) are different?
Answer: These differences are spoken according to the dispositions of sentient beings. Although different, they are essentially the same. To break the attachment to 'difference,' 'sameness' is spoken, but although 'sameness' is spoken, phenomena are different. 'Sameness' is used to break 'difference,' and 'difference' is used to break 'sameness.' Although there is 'sameness' and 'difference,' ultimately it is neither 'difference' nor 'sameness.' This is like using a spear that can pierce anything to pierce a shield that can defend against anything. It is also like riding a thief's horse to chase the thief, using sound to stop sound. Therefore, it is said, 'three in the morning and four in the evening' made the monkeys happy; bitter water was applied to the breast to feed the baby at the appropriate time. These are all skillful means to adapt to the situation. As Zhuangzi said, 'To labor the spirit to seek unity, without knowing that they are originally the same, this is called three in the morning.' What is called three in the morning? The monkey keeper distributed food, saying, 'Three in the morning and four in the evening.' The monkeys were all angry. So the monkey keeper said, 'Then four in the morning and three in the evening.' The monkeys were happy. The name and substance were not changed, but joy and anger arose from it. It can also be said to be like this. The commentary says, 'Four and three, the monkeys falsely generate joy and anger; non- and is-, people compete to generate love and hate. The sage uses right and wrong to stop the arguments of the world. The monkey keeper also used four and three to pacify the monkeys' three and four. A person who understands unity, how would they labor their spirit in these matters?' The Nirvana Sutra says, 'For example, a woman gives birth to a child, and the infant becomes ill. The woman is worried and seeks a good doctor. When the good doctor arrives, he mixes three medicines: ghee (clarified butter), milk, and rock candy, and gives them to the child to take. He tells the woman, 'After the child takes the medicine, do not give him milk for now. Wait until the medicine has been digested before giving it to him.' At this time, the woman applies something bitter to her breasts and tells her child, 'My breasts are coated with poison and cannot be touched again.' The child is thirsty and hungry and wants to drink milk, but when he smells the poison, he abandons it and goes far away. After the medicine has worn off, the mother washes her breasts and calls the child to eat. At this time, although the child is still thirsty and hungry, because he smelled the poison before, he does not come.'
母復告言。為汝服藥。故以毒涂。汝藥既消。我已洗竟。汝便可來。飲乳無苦。其兒聞已。漸漸還飲。經合。譬意。譬無我等。猶如毒涂。說如來藏。如喚子飲。或時說我。或說無我。皆為適機。如彼涂洗。如義海云。謂塵事相是異。克體唯法是無異。只由法體不異。即異義方成。以不失體故。只由塵事差別。即。不異義方成。以不壞緣。方言理也。故經云。奇哉世尊。于無異法中。能說諸法異。如森羅雖異。不能自異。虛妄雖同。不能自同。以無體故。法法常生。以無用故。塵塵恒寂。皆是世間分別。眾生妄情。于平等法中。自生差別。向無二相處強立多端。猶若畫師邈成高下之相狀。或如金匠。鍛出大小之器形。萬法體常虛。但唯自心變。大莊嚴論偈云。譬如工畫師。畫平起凹凸。如是虛分別。于無見能所。譬如善巧畫師。能畫平壁起凹凸相。實無高下。而見高下。不真分別。亦復如是。于平等法界。無二相處。而常見有能所二相。是故不應怖畏。云何不須怖畏。以自心變故。如畫凹凸。由自手畫故。
宗鏡錄卷第十一
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第十二
慧日永明寺主智覺禪師延壽集
夫唯一心法。云
【現代漢語翻譯】 現代漢語譯本：母親又告訴孩子們說：『爲了讓你們吃藥，所以才用毒藥塗抹在乳頭上。現在你們的藥效已經消退，我也已經清洗乾淨了，你們就可以過來喝奶了，不會再有痛苦。』孩子們聽了之後，漸漸地又回來喝奶了。這就像佛經中的譬喻，譬如『無我』等教義，就像用毒藥塗抹一樣。宣說『如來藏』（tathāgatagarbha，一切眾生皆具的佛性），就像呼喚孩子喝奶一樣。有時說『我』，有時說『無我』，都是爲了適應不同的根機。就像塗抹和清洗毒藥一樣。如同義海所說，塵世的現象是不同的，但就其本體而言，法是沒有差異的。正因為法的本體沒有差異，所以現象的差異才能成立，因為沒有失去本體的緣故。正因為塵世的現象有差別，所以沒有差異的意義才能成立，因為沒有破壞因緣的緣故。這才是從現象上來說理。所以經中說：『奇哉世尊（Śākyamuni，釋迦牟尼佛），在沒有差異的法中，能夠說出諸法的差異。』就像森羅萬象雖然不同，但不能自己使自己不同；虛妄的現象雖然相同，但不能自己使自己相同，因為沒有本體的緣故。法法常生，因為沒有固定不變的自性；塵塵恒寂，因為沒有作用的緣故。這些都是世間的分別，眾生的虛妄情執，在平等的法中，自己產生差別，在沒有二相的地方強行建立多種端緒。就像畫師描繪出高低不同的形狀，或者像金匠鍛造出大小不同的器物。萬法的本體本來是空虛的，但只是自心的變化。大莊嚴論的偈頌說：『譬如工畫師，畫平起凹凸，如是虛分別，于無見能所。』就像善於繪畫的畫師，能夠在平坦的墻壁上畫出凹凸的景象，實際上並沒有高低，但卻能看到高低，這種不真實的分別也是這樣。在平等的法界中，沒有二相的地方，卻常常看到能所二相。所以不應該感到害怕。為什麼不需要害怕呢？因為這是自心的變化，就像畫中的凹凸，是由自己的手畫出來的緣故。 《宗鏡錄》卷第十一 丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》 《宗鏡錄》卷第十二 慧日永明寺主智覺禪師延壽集 所謂唯一心法，云云
【English Translation】 English version: The mother further said to her children: 'To make you take the medicine, I applied poison to the nipples. Now that the effect of the medicine has worn off, and I have washed them clean, you can come and drink the milk without any suffering.' Upon hearing this, the children gradually returned to drink the milk. This is like the analogy in the Buddhist scriptures, such as the teachings of 'non-self' (anatta), which are like applying poison. Explaining the 'Tathāgatagarbha' (the Buddha-nature inherent in all beings), is like calling the children to drink milk. Sometimes speaking of 'self', sometimes speaking of 'non-self', are all to suit different capacities. Just like applying and washing away the poison. As the ocean of meaning says, the phenomena of the mundane world are different, but in terms of their essence, the Dharma is without difference. It is precisely because the essence of the Dharma is without difference that the differences in phenomena can be established, because the essence is not lost. It is precisely because the phenomena of the mundane world have differences that the meaning of non-difference can be established, because the conditions are not destroyed. This is speaking of principle from the perspective of phenomena. Therefore, the scripture says: 'How wondrous, World Honored One (Śākyamuni, the Buddha), in the Dharma without difference, you are able to speak of the differences of all dharmas.' Just as the myriad phenomena, although different, cannot make themselves different; the false phenomena, although the same, cannot make themselves the same, because they have no inherent substance. Dharma arises constantly, because it has no fixed self-nature; dust is eternally still, because it has no function. These are all the discriminations of the world, the deluded emotions of sentient beings, who create differences in the equal Dharma, and forcibly establish multiple ends in the place where there are no two aspects. It is like a painter depicting high and low shapes, or like a goldsmith forging objects of different sizes. The essence of all dharmas is originally empty, but it is only a transformation of one's own mind. The verse in the Mahāvyūha Sūtra says: 'For example, a skilled painter, paints flat surfaces to appear concave and convex, so are false discriminations, in what is seen as subject and object.' Just like a skilled painter who can paint concave and convex appearances on a flat wall, there is actually no height, but one sees height, this unreal discrimination is also like that. In the equal Dharma realm, in the place where there are no two aspects, one often sees the two aspects of subject and object. Therefore, one should not be afraid. Why is there no need to be afraid? Because it is a transformation of one's own mind, like the concavity and convexity in the painting, which is painted by one's own hand. Zong Jing Lu, Scroll 11 Engraved in the year Bingwu by the Grand Treasury Supervisor Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu Zong Jing Lu, Scroll 12 Compiled by Chan Master Yanshou, Abbot of Huiri Yongming Temple The so-called one mind Dharma, etc.
何教中廣立名字。
答。如來名號。十方不同。般若一法。說種種名。解脫亦爾。多諸名字。故大般若經云。如一切法名。唯客所攝。於十方三世。無所從來。無所至去。亦無所住。一切法中無名。名中無一切法。非合非散。但假施設。所以者何。以一切法與名。俱自性空。大方等大集經云。爾時佛告陀羅尼自在王菩薩。善男子。第一義者。謂無有諸法。若無諸法。云何說空。無名字法。說為名字。如是名字。亦無住處。名下之法。亦復如是。是以法從心生。名因法立。所生之心無處。能生之法亦然。則心境皆空。俱無處所。論云。心能為一切法作名。若無心。則無一切名字。當知世出世名字。皆從心起。以心隨緣。應物立號。略有五義。而立假名。一從義故。二隨緣故。三依俗故。四因時故。五約用故。云何從義。無量義經云。無量義者。從一法生。故知因義立名。因名顯義。云何隨緣。涅槃經云。其味真正。停留雪山。隨其流處。得種種名。隨其流處者。即是隨染凈之緣。得凡聖之號。云何依俗。經云。一法有多名。實法中即無。不失法性故。流佈於世間。云何因時。涅槃經云。佛性因時節有異。說凈不凈。何者。在垢染時稱眾生。處清凈時名諸佛。云何約用。如因心立法。隨法得名。處聖稱真。居凡號俗
【現代漢語翻譯】 何種教義廣泛設立各種名稱？
回答：如來的名號在十方世界各不相同。《般若》這一法，有種種不同的名稱。解脫也是如此，有很多名稱。所以《大般若經》說：『如一切法的名稱，都只是客體所攝，於十方三世，無所從來，無所至去，也沒有任何住處。一切法中沒有名稱，名稱中沒有一切法，非合非散，只是假施設。』為什麼呢？因為一切法與名稱，都自性本空。《大方等大集經》說：『當時佛告訴陀羅尼自在王菩薩：善男子，第一義諦是指沒有諸法。如果沒有諸法，又怎麼說空呢？沒有名字的法，被說為名字。這樣的名字，也沒有住處。名字之下的法，也是如此。』因此，法從心生，名因法立。所生之心沒有處所，能生之法也是這樣。那麼心和境都空，都沒有處所。論中說：『心能為一切法作名稱，如果沒有心，就沒有一切名字。』應當知道世間和出世間的名字，都從心起。因為心隨因緣，應事物而立名號。大致有五種意義，而設立假名：一是從義的緣故，二是隨緣的緣故，三是依俗的緣故，四是因時的緣故，五是約用的緣故。
什麼是從義呢？《無量義經》說：『無量義，從一法生。』所以知道因義立名，因名顯義。
什麼是隨緣呢？《涅槃經》說：『其味真正，停留雪山，隨其流處，得種種名。』隨其流處，就是隨染凈的因緣，得到凡聖的名號。
什麼是依俗呢？經中說：『一法有很多名稱，在實法中即沒有，不失法性，流佈於世間。』
什麼是因時呢？《涅槃經》說：『佛性因時節有異，說凈不凈。』什麼意思呢？在垢染時稱為眾生，處清凈時名為諸佛。
什麼是約用呢？如因心立法，隨法得名，處聖位稱為真，居凡位號為俗。
【English Translation】 In what teaching are names widely established?
Answer: The names of Tathagata (如來, one of the titles of a Buddha) differ in the ten directions. The one Dharma (法, the teachings of the Buddha) of Prajna (般若, wisdom) has various names. So is liberation, which has many names. Therefore, the Great Prajna Sutra (大般若經) says: 'Like all the names of dharmas, they are only included by the guest, from the ten directions and three times (十方三世, past, present, and future), they come from nowhere, go nowhere, and dwell nowhere. There is no name in all dharmas, and there are no all dharmas in names, neither combined nor scattered, but only provisionally established.' Why? Because all dharmas and names are empty in their own nature. The Great Vaipulya Mahasamghata Sutra (大方等大集經) says: 'At that time, the Buddha told Dharani (陀羅尼, mantras) Self-Mastery King Bodhisattva (自在王菩薩, a bodhisattva): Good man, the first meaning is that there are no dharmas. If there are no dharmas, how can emptiness be spoken of? The dharma without a name is spoken of as a name. Such a name also has no dwelling place. The dharma under the name is also like this.' Therefore, dharma arises from the mind, and name is established because of dharma. The mind that arises has no place, and the dharma that can arise is also like this. Then both mind and object are empty, and both have no place. The treatise says: 'The mind can make names for all dharmas. If there is no mind, there will be no names.' It should be known that all worldly and transcendental names arise from the mind. Because the mind follows conditions, it establishes names according to things. There are roughly five meanings for establishing provisional names: one is because of meaning, two is because of following conditions, three is because of following customs, four is because of time, and five is because of usage.
What is 'because of meaning'? The Infinite Meaning Sutra (無量義經) says: 'Infinite meaning arises from one dharma.' Therefore, it is known that names are established because of meaning, and meaning is revealed because of names.
What is 'following conditions'? The Nirvana Sutra (涅槃經) says: 'Its taste is truly genuine, staying in the Snow Mountains (雪山, Himalayas), and according to its flowing place, it obtains various names.' 'According to its flowing place' means following the conditions of defilement and purity, and obtaining the names of ordinary and holy.
What is 'following customs'? The sutra says: 'One dharma has many names, but in the real dharma, there is none, without losing the nature of dharma, it spreads in the world.'
What is 'because of time'? The Nirvana Sutra (涅槃經) says: 'Buddha-nature (佛性, the potential for Buddhahood) differs because of time, speaking of purity and impurity.' What does it mean? When in defilement, it is called sentient beings (眾生, all living beings), when in purity, it is called Buddhas (諸佛, enlightened beings).
What is 'because of usage'? For example, because of the mind, dharma is established, and names are obtained according to dharma. In the position of a sage, it is called true, and in the position of an ordinary person, it is called common.
。似金作器。隨器得名。在指曰镮。飾臂名釧。則一心不動。執別號而萬法成差。真金匪移。認異名而千器不等。若知法法全心作。器器盡金成。名相不能幹。是非焉能惑。又如圓器與方器。名字不同。若生金與熟金。言說有異。推原究體。萬法皆空。但有意言。名義差別。動即八識。凝為一心。得旨忘緣。觸途無寄。如大涅槃經云。佛言。善男子。如來所有一切善行。悉為調伏諸眾生故。譬如醫王。所有醫方。悉為療治一切病苦。善男子。如來世尊。為國土故。為時節故。為他語故。為人故。為眾根故。於一法中。作二種說。於一名法。說無量名。於一義中。說無量名。于無量義。說無量名。云何一名說無量名。猶如涅槃。亦名涅槃。亦名無生。亦名無出。亦名無作。亦名無為。亦名歸依。亦名窟宅。亦名解脫。亦名光明。亦名燈明。亦名彼岸。亦名無畏。亦名無退。亦名安處。亦名寂靜。亦名無相。亦名無二。亦名一行。亦名清涼。亦名無暗。亦名無礙。亦名無諍。亦名無濁。亦名廣大。亦名甘露。亦名吉祥。是名一名作無量名。云何一義說無量名。猶如帝釋。亦名帝釋。亦名憍尸迦。亦名婆蹉婆。亦名富蘭陀。亦名摩佉婆。亦名因陀羅。亦名千眼。亦名舍脂夫。亦名金剛。亦名寶頂。亦名寶幢。是名一義說無量
【現代漢語翻譯】 現代漢語譯本： 就像用黃金製作器物，隨著器物的不同而有不同的名稱。戴在手指上叫做『镮』（huán，戒指），裝飾手臂叫做『釧』（chuàn，手鐲）。如果一心不動，執著于不同的名稱，萬法就會產生差別；真正的黃金本質不變，只是因為認識到不同的名稱，才有了千種不同的器物。如果知道一切法都是由心所造，那麼一切器物都是由黃金所成。名稱和表象就不能干擾你，是非又怎麼能迷惑你呢？又比如圓形的器物和方形的器物，名字不同；就像生金和熟金，說法不同。推究其根本，萬法皆空。只要有言語，就有名稱和意義的差別。動念即是八識的作用，凝定則歸於一心。領悟宗旨而忘卻外緣，所接觸的一切都無所寄託。如同《大涅槃經》所說：佛說：『善男子，如來所有的一切善行，都是爲了調伏眾生。譬如醫王，所有的醫方，都是爲了治療一切病苦。善男子，如來世尊，爲了國土的緣故，爲了時節的緣故，爲了他方語言的緣故，爲了人的根性的緣故，爲了眾生根器的緣故，在一種法中，作兩種說法；在一個名稱的法中，說無量的名稱；在一個意義中，說無量的名稱；在無量的意義中，說無量的名稱。』 『什麼叫做一個名稱說無量的名稱呢？譬如涅槃（niè pán，佛教最高境界），也叫做涅槃，也叫做無生，也叫做無出，也叫做無作，也叫做無為，也叫做歸依，也叫做窟宅，也叫做解脫，也叫做光明，也叫做燈明，也叫做彼岸，也叫做無畏，也叫做無退，也叫做安處，也叫做寂靜，也叫做無相，也叫做無二，也叫做一行，也叫做清涼，也叫做無暗，也叫做無礙，也叫做無諍，也叫做無濁，也叫做廣大，也叫做甘露，也叫做吉祥。這叫做一個名稱說無量的名稱。什麼叫做一個意義說無量的名稱呢？譬如帝釋（dì shì，天神），也叫做帝釋，也叫做憍尸迦（jiāo shī jiā），也叫做婆蹉婆（pó cuō pó），也叫做富蘭陀（fù lán tuó），也叫做摩佉婆（mó qū pó），也叫做因陀羅（yīn tuó luó），也叫做千眼，也叫做舍脂夫（shě zhī fū），也叫做金剛，也叫做寶頂，也叫做寶幢。這叫做一個意義說無量的名稱。』
【English Translation】 English version: It is like making utensils from gold; each utensil gets its name according to its form. What is worn on the finger is called a 『huan』 (ring), and what adorns the arm is called a 『chuan』 (bracelet). If the mind is not moved, clinging to different names will cause the myriad dharmas to become different; the true gold does not change, but recognizing different names makes a thousand utensils unequal. If you know that all dharmas are made entirely by the mind, then all utensils are made entirely of gold. Names and appearances cannot disturb you, and how can right and wrong confuse you? Furthermore, like round utensils and square utensils, their names are different; like raw gold and refined gold, the ways of speaking about them are different. Tracing back to the source and investigating the essence, all dharmas are empty. As long as there are words, there are differences in names and meanings. A thought arising is the function of the eight consciousnesses, and stillness is returning to the one mind. Grasp the essence and forget the conditions, and everything you encounter has no attachment. As the Mahāparinirvāṇa Sūtra says: The Buddha said, 『Good man, all the good deeds of the Tathagata are for the sake of taming all sentient beings. It is like a physician king, all of whose medical prescriptions are for the sake of curing all suffering. Good man, the Tathagata, the World-Honored One, for the sake of the country, for the sake of the season, for the sake of other languages, for the sake of people, for the sake of the roots of beings, speaks in two ways within one dharma; within one named dharma, he speaks of limitless names; within one meaning, he speaks of limitless names; within limitless meanings, he speaks of limitless names.』 『What is meant by one name speaking of limitless names? For example, Nirvana (niè pán, the ultimate state of enlightenment in Buddhism), is also called Nirvana, also called non-birth, also called non-arising, also called non-action, also called non-doing, also called refuge, also called dwelling, also called liberation, also called light, also called lamp light, also called the other shore, also called fearlessness, also called non-retreat, also called peaceful abode, also called stillness, also called no-form, also called non-duality, also called one practice, also called coolness, also called no-darkness, also called unobstructed, also called non-contention, also called non-turbidity, also called vastness, also called nectar, also called auspiciousness. This is called one name speaking of limitless names. What is meant by one meaning speaking of limitless names? For example, Indra (dì shì, a deity), is also called Indra, also called Kauśika (jiāo shī jiā), also called Vāsava (pó cuō pó), also called Purandara (fù lán tuó), also called Maghavan (mó qū pó), also called Indra (yīn tuó luó), also called Thousand-Eyed, also called Śacīpati (shě zhī fū), also called Vajra, also called Jewel Peak, also called Jewel Banner. This is called one meaning speaking of limitless names.』
名。云何于無量義說無量名。如佛名為如來。義異名異。亦名阿羅訶。義異名異。亦名三藐三佛陀。義異名異。亦名船師。亦名導師。亦名正覺。亦名明行足。亦名大師子王。亦名沙門。亦名婆羅門。亦名寂靜。亦名施主。亦名到彼岸。亦名大醫王。亦名大象。亦名大龍王。亦名施眼。亦名大力士。亦名大無畏。亦名寶聚。亦名商主。亦名得脫。亦名大丈夫。亦名天人師。亦名大分陀利。亦名獨無等侶。亦名大福田。亦名大智慧海。亦名無相。亦名具足八智。如是一切義異名異。善男子。是名無量義。中說無量名。復有一義說無量名。所謂如陰。亦名為陰。亦名顛倒。亦名為諦。亦名四念處。亦名四食。亦名四識住處。亦名為有。亦名為道。亦名為時。亦名眾生。亦名為世。亦名第一義。亦名三修。謂身戒心。亦名因果。亦名煩惱。亦名解脫。亦名十二因緣。亦名聲聞辟支佛。亦名地獄餓鬼畜生人天。亦名過去現在未來。是名一義說無量名。善男子。如來世尊。為眾生故。廣中說略。略中說廣。第一義諦。說為世諦。說世諦法。為第一義諦。云何名為廣中說略。如告比丘。我今宣說十二因緣。云何名為十二因緣。所謂因果。云何名為略中說廣。如告比丘。我今宣說苦集滅道。苦者。所謂無量諸苦。集者。所謂無量煩惱
【現代漢語翻譯】 現代漢語譯本 名。為什麼在無量義中說無量名呢？比如佛名為如來（Tathagata），意義不同，名稱也不同。也名為阿羅訶（Arhat），意義不同，名稱也不同。也名為三藐三佛陀（Samyaksambuddha），意義不同，名稱也不同。也名為船師，也名為導師，也名為正覺，也名為明行足，也名為大師子王，也名為沙門（Sramana），也名為婆羅門（Brahmana），也名為寂靜，也名為施主，也名為到彼岸，也名為大醫王，也名為大象，也名為大龍王，也名為施眼，也名為大力士，也名為大無畏，也名為寶聚，也名為商主，也名為得脫，也名為大丈夫，也名為天人師，也名為大分陀利（Pundarika），也名為獨無等侶，也名為大福田，也名為大智慧海，也名為無相，也名為具足八智。像這樣一切意義不同，名稱也不同。善男子，這叫做無量義中說無量名。又有一種意義說無量名，就是說如陰，也名為陰（Skandha），也名為顛倒，也名為諦（Satya），也名為四念處，也名為四食，也名為四識住處，也名為有，也名為道，也名為時，也名為眾生，也名為世，也名為第一義，也名為三修，就是身戒心，也名為因果，也名為煩惱，也名為解脫，也名為十二因緣，也名為聲聞辟支佛，也名為地獄餓鬼畜生人天，也名為過去現在未來。這叫做一義說無量名。善男子，如來世尊，爲了眾生的緣故，廣中說略，略中說廣，第一義諦，說為世諦，說世諦法，為第一義諦。怎樣叫做廣中說略呢？比如告訴比丘，我現在宣說十二因緣。怎樣叫做十二因緣呢？就是因果。怎樣叫做略中說廣呢？比如告訴比丘，我現在宣說苦集滅道。苦，就是無量諸苦。集，就是無量煩惱。
【English Translation】 English version Name. Why are countless names spoken within the immeasurable meaning? For example, the Buddha is named Tathagata (Thus Gone One), the meaning is different, and the name is different. Also named Arhat (Worthy One), the meaning is different, and the name is different. Also named Samyaksambuddha (Perfectly Enlightened One), the meaning is different, and the name is different. Also named Ferryman, also named Guide, also named Perfect Enlightenment, also named Perfect in Knowledge and Conduct, also named Great Lion King, also named Sramana (Ascetic), also named Brahmana (Priest), also named Tranquility, also named Benefactor, also named Gone to the Other Shore, also named Great Physician King, also named Great Elephant, also named Great Dragon King, also named Giver of Eyes, also named Great Strength, also named Great Fearlessness, also named Treasure Trove, also named Merchant Chief, also named Liberated, also named Great Man, also named Teacher of Gods and Humans, also named Great Pundarika (White Lotus), also named Unique Without Equal, also named Great Field of Merit, also named Great Ocean of Wisdom, also named Without Form, also named Complete with Eight Wisdoms. Like this, all meanings are different, and names are different. Good man, this is called speaking countless names within immeasurable meaning. Furthermore, there is one meaning that speaks countless names, that is, like the Skandhas (aggregates), also named Skandhas, also named Inverted, also named Truth (Satya), also named Four Foundations of Mindfulness, also named Four Nutriments, also named Four Abodes of Consciousness, also named Existence, also named Path, also named Time, also named Sentient Beings, also named World, also named Ultimate Meaning, also named Three Trainings, namely body, precepts, and mind, also named Cause and Effect, also named Afflictions, also named Liberation, also named Twelve Links of Dependent Origination, also named Sravaka (Hearer) Pratyekabuddha (Solitary Buddha), also named Hell, Hungry Ghosts, Animals, Humans, and Gods, also named Past, Present, and Future. This is called one meaning speaking countless names. Good man, the Thus Come World Honored One, for the sake of sentient beings, speaks briefly within the extensive, and speaks extensively within the brief, speaks the First Principle Truth as Conventional Truth, and speaks the Conventional Truth as the First Principle Truth. What is called speaking briefly within the extensive? For example, telling the Bhikshus (monks), 'I now proclaim the Twelve Links of Dependent Origination.' What is called the Twelve Links of Dependent Origination? That is, cause and effect. What is called speaking extensively within the brief? For example, telling the Bhikshus, 'I now proclaim suffering, accumulation, cessation, and path.' Suffering is countless sufferings. Accumulation is countless afflictions.
。滅者。所謂無量解脫。道者。所謂無量方便。云何名為第一義諦。說為世諦。如告比丘。吾今此身。有老病死。云何名為說世諦。為第一義諦。如告憍陳如。汝得法故。名阿若憍陳如。是故隨人隨意隨時。故名如來知諸根力。善男子。我若當於如是等義。作定說者。則不得稱我為如來具知根力。善男子。有智之人。當知香象所負。非驢所勝。一切眾生。所行無量。是故如來。種種為說。無量之法。何以故。眾生多有諸煩惱故。若使如來說於一行。不名如來具足成就。知諸根力。故知。法本無名。因心建立。是以大聖隨順世諦。曲徇機宜。廣略不同。一多無定。將有說攝歸無說。用有名引入無名。究竟咸令到于本心寂滅之地。故經云。佛告舍利弗。汝慎勿為利根之人。廣說法語。鈍根之人。略說法也。又名因體立。體逐名生。體空而名無所施。名虛而體無所起。名體互寂。萬法無生。唯一真心。更無所有。永嘉集云。是以體非名而不辯。名非體而不施。言體必假其名。語名必藉其體。今之體外施名者。此但名。其無體耳。豈有體當其名耶。譬夫兔無角而施名。此則名其無角耳。豈有角當其名耶。無體而施名。則名無實名也。名無實名。則所名無所名。所名既無。則能名不有也。何者。設名本以名其體。無體何以當其名
【現代漢語翻譯】 現代漢語譯本： 『滅』指的是無量的解脫，『道』指的是無量的方便。什麼叫做第一義諦？可以把它說成是世俗諦。例如，我告訴比丘們，我現在這個身體，有衰老、疾病和死亡。什麼叫做說是世俗諦？就是爲了說明第一義諦。例如，我告訴憍陳如（Ajnatakaundinya，五比丘之一），你因為證得了佛法，所以叫做阿若憍陳如（Ajnatakaundinya）。因此，如來是隨著不同的人、不同的意願、不同的時間來說法的，所以叫做如來具知諸根力。善男子，如果我對這些道理作固定的說法，就不能稱我為如來具知根力。善男子，有智慧的人應當知道，香象（強壯的大象）所能負擔的，不是驢所能勝任的。一切眾生所行的道路是無量的，所以如來才為他們宣說種種無量的佛法。為什麼呢？因為眾生大多有各種煩惱的緣故。如果如來只說一種法，就不能叫做如來具足成就，知諸根力。所以要知道，法本來沒有名字，是因心而建立的。因此，大聖（佛）隨順世俗諦，委婉地順應眾生的根機和需要，說法或廣或略，或一或多，沒有定規。有時將有說的法歸於無說，用有名相引入無名相，最終使他們都到達本心的寂滅之地。所以經中說，佛告訴舍利弗（Sariputra，佛陀十大弟子之一）：『你不要為利根的人廣說佛法，為鈍根的人略說法。』又說，名是因體而立的，體是隨著名而生的。如果體是空的，那麼名就沒有地方可以施用；如果名是虛假的，那麼體就沒有地方可以生起。名和體互相寂滅，萬法不生，只有一顆真心，除此之外，什麼都沒有。永嘉集（禪宗典籍）中說：『因此，體不是通過名就無法顯明，名不是通過體就無法施用。說體必定要借用名，說名必定要憑藉體。現在在體外施加名，這只是名，而沒有體罷了。哪裡有體來對應這個名呢？譬如兔子沒有角卻給它安上角的名字，這只是給它沒有角這件事安個名字罷了。哪裡有角來對應這個名字呢？沒有體卻安上名，那麼這個名就是沒有實際意義的名。名沒有實際意義，那麼所命名的對象也就沒有什麼可以命名的了。所命名的對象既然沒有，那麼能命名的也就沒有了。為什麼呢？設立名本來是爲了命名那個體，沒有體，用什麼來對應這個名呢？』
【English Translation】 English version: 'Cessation' refers to immeasurable liberation, and 'the Path' refers to immeasurable skillful means. What is called the First Truth? It can be described as the Conventional Truth. For example, I tell the Bhikkhus (monks), 'This body of mine now has old age, sickness, and death.' What is called speaking the Conventional Truth? It is to explain the First Truth. For example, I told Ajnatakaundinya (one of the first five disciples of the Buddha), 'Because you have attained the Dharma (teachings), you are called Ajnatakaundinya.' Therefore, the Tathagata (Buddha) speaks according to different people, different intentions, and different times, and is therefore called the Tathagata who fully knows the faculties and powers. Good man, if I were to make fixed statements about these meanings, I could not be called the Tathagata who fully knows the faculties and powers. Good man, a wise person should know that what a strong elephant can bear is not what a donkey can handle. The paths taken by all sentient beings are immeasurable, so the Tathagata speaks various immeasurable Dharmas for them. Why? Because most sentient beings have various afflictions. If the Tathagata only spoke of one Dharma, he could not be called the Tathagata who has fully accomplished the knowledge of the faculties and powers. Therefore, know that Dharma originally has no name; it is established because of the mind. Therefore, the Great Sage (Buddha) follows the Conventional Truth, subtly accommodating the faculties and needs of sentient beings, speaking extensively or briefly, one or many, without fixed rules. Sometimes he brings what is spoken back to the unspoken, using named concepts to lead into the nameless, ultimately enabling them all to reach the place of quiescence of the original mind. Therefore, the Sutra (Buddhist scripture) says, the Buddha told Sariputra (one of the ten principal disciples of the Buddha): 'You should not extensively preach the Dharma to those of sharp faculties, and briefly preach the Dharma to those of dull faculties.' It is also said that names are established because of the substance, and the substance arises following the name. If the substance is empty, then the name has nowhere to be applied; if the name is false, then the substance has nowhere to arise. Name and substance are mutually quiescent, the myriad Dharmas do not arise, there is only one true mind, and nothing else. The Yongjia Collection (a Chan Buddhist text) says: 'Therefore, the substance cannot be distinguished without the name, and the name cannot be applied without the substance. Speaking of the substance must borrow the name, and speaking of the name must rely on the substance. Now, applying a name outside of the substance, this is only a name, and there is no substance. Where is the substance to correspond to this name? For example, a rabbit has no horns but is given the name of horns; this is only giving a name to the fact that it has no horns. Where are the horns to correspond to this name? Applying a name without a substance, then this name is a name without reality. If the name has no reality, then the object being named has nothing to be named. Since the object being named does not exist, then the one who names does not exist either. Why? Setting up a name was originally to name the substance; without the substance, what is there to correspond to the name?'
。言體本以當其名。無名何以當其體。當無當而非體。名無名而非名。此則何獨體而元虛。亦乃名而本寂也。然而無體當名。由來若此。名之有當。何所云為。夫體不自名。假他名而名我體。名非自設。假他體以施我名。若體之未形。則名何所名。若名之未設。則體何所明。然而明體。雖假其名。不為不名而無體耳。設名要因其體。無體則名之本無。如是則體不名生。名生於體耳。今之體在名前。名從體后。辯者。此則設名以名其體。故知體。是名原矣。則名之所由緣起于體。體之元緒。何所因依。夫體不我形。假緣會而成體。緣非我會。因會體而成緣。若體之未形。則緣何所會。若緣之未會。則體何所形。體形則緣會而形。緣會則體形而會。體形而會。則明形無別會。形無別會。則會本無也。緣會而形。則明會無別形。會無別形。即形本無也。是以萬法從緣。無自體耳。體而無自。故名性空。性之既空。雖緣會而非有。緣之既會。雖性空而不無。是以緣會之有。有而非有。性空之無。無而不無。何者。會則性空。故言非有。空則緣會。故曰非無。今言不有不無者。非是離有別有一無也。亦非離無別有一有也。如是則明法非有無故。以非有非無名耳。不是非有非無。既非有無。又非非有非非無也。如是則何獨言語道斷
【現代漢語翻譯】 現代漢語譯本： 言語的本體是爲了對應它的名稱而存在的。如果沒有名稱，又用什麼來對應本體呢？說對應又好像不是本體，說名稱沒有名稱又好像不是名稱。這樣看來，不僅本體原本就是空虛的，名稱也原本就是寂靜的。然而，沒有本體卻要對應名稱，由來就是這樣。名稱的對應，又有什麼作用呢？本體不能自己命名自己，要藉助其他的名稱來命名自己的本體；名稱也不是自己設立的，要藉助其他的本體來施加自己的名稱。如果本體還沒有形成，那麼名稱又命名什麼呢？如果名稱還沒有設立，那麼本體又如何顯明呢？然而，顯明本體，雖然藉助了名稱，但不能因為沒有名稱就沒有本體。設立名稱要根據本體，沒有本體，那麼名稱的根本就沒有。這樣看來，是本體不在名稱之前產生，而是名稱從本體之後產生。現在說本體在名稱之前，名稱在本體之後，辯論者認為，這是設立名稱來命名本體，所以知道本體是名稱的根源。那麼名稱所由來的緣起于本體，本體的最初頭緒，又因依于什麼呢？本體不是自己形成自己，而是藉助因緣聚合而成本體；因緣不是自己聚合自己，而是因為聚合本體而成因緣。如果本體還沒有形成，那麼因緣又聚合什麼呢？如果因緣還沒有聚合，那麼本體又如何形成呢？本體形成，那麼因緣聚合而形成；因緣聚合，那麼本體形成而聚合。本體形成而聚合，那麼說明形成沒有離開聚合；形成沒有離開聚合，那麼聚合的本性就是空無的。因緣聚合而形成，那麼說明聚合沒有離開形成；聚合沒有離開形成，那麼形成的本性就是空無的。因此，萬法都是從因緣而生，沒有自己的本體。本體沒有自己，所以叫做性空。性的本性既然是空，雖然因緣聚合也不是實有；因緣既然聚合，雖然性空也不是完全沒有。因此，因緣聚合而有，有而不是實有；性空而無，無而不是全無。為什麼呢？聚合就是性空，所以說不是實有。空就是因緣聚合，所以說不是全無。現在說不有不無，不是離開有另外有一個無，也不是離開無另外有一個有。這樣就說明法不是有也不是無，所以用非有非無來命名它。不是非有非無，既不是有也不是無，又不是不是有也不是不是無。這樣就達到了言語道斷的境界。
【English Translation】 English version: The essence of speech exists to correspond to its name. If there is no name, what can correspond to the essence? To say it corresponds is not the essence, and to say the name has no name is not a name. Thus, not only is the essence originally empty, but the name is also originally tranquil. However, to correspond to a name without an essence is how it has always been. What is the purpose of the correspondence of a name? The essence cannot name itself; it borrows other names to name its own essence. The name is not self-established; it borrows other essences to apply its own name. If the essence has not yet formed, then what does the name name? If the name has not yet been established, then how is the essence made clear? However, clarifying the essence, although it borrows its name, does not mean that without a name there is no essence. Establishing a name must be based on the essence; without an essence, then the origin of the name is nonexistent. Thus, the essence is not born before the name, but the name is born after the essence. Now, to say that the essence is before the name and the name is after the essence, debaters believe that this is establishing a name to name the essence, so they know that the essence is the origin of the name. Then, the arising of the name originates from the essence; what does the original beginning of the essence depend on? The essence does not form itself; it forms through the assembly of conditions. Conditions do not assemble themselves; they assemble because of the essence. If the essence has not yet formed, then what do the conditions assemble? If the conditions have not yet assembled, then how does the essence form? When the essence forms, the conditions assemble and form; when the conditions assemble, the essence forms and assembles. When the essence forms and assembles, it is clear that the formation is not separate from the assembly; if the formation is not separate from the assembly, then the nature of the assembly is originally empty. When conditions assemble and form, it is clear that the assembly is not separate from the formation; if the assembly is not separate from the formation, then the nature of the formation is originally empty. Therefore, all dharmas arise from conditions and have no self-essence. Because the essence has no self, it is called 'emptiness of nature' (性空, xìng kōng). Since the nature is empty, although conditions assemble, it is not truly existent; since conditions assemble, although the nature is empty, it is not completely nonexistent. Therefore, the existence of the assembly of conditions is existent but not truly existent; the nonexistence of the emptiness of nature is nonexistent but not completely nonexistent. Why? Assembly is emptiness of nature, so it is said to be not truly existent. Emptiness is the assembly of conditions, so it is said to be not completely nonexistent. Now, to say neither existent nor nonexistent is not to say that there is a separate nonexistence apart from existence, nor is it to say that there is a separate existence apart from nonexistence. Thus, it is clear that the dharma is neither existent nor nonexistent, so it is named 'neither existent nor nonexistent'. It is not neither existent nor nonexistent; it is neither existent nor nonexistent, nor is it not not existent and not not nonexistent. Thus, it reaches the state where the path of language is cut off.
。亦乃心行處滅也。如是則名體既空。言思自絕。可謂萬機泯跡。獨朗真心矣。
問。唯心妙旨。一切無名者。若眾生之號。乃假施為。諸佛之名。豈虛建立。
答。因凡立聖。聖本無名。從俗顯真。真元不立。並依世俗文字。對待而生。文字又空。空亦無寄。若是上機大士。胡假名相發揚。對境而唸唸知宗。遇緣而心心契道。如大智度論云。如經說。師子雷音佛國。寶樹莊嚴。其樹常出無量法音。所謂一切法畢竟空。無生無滅等。其土人民。生便聞此法音。故不起噁心。得無生法忍。當此之時。何處有三寶名字。但了無生之旨。自然一體。三寶。常現世間。若取差別之名。即失真常之理。但了一切法。無自性。則一切處佛出世。無一法而非宗。如先德云。佛出世者。今如來出現。全以塵無性。法界緣起。菩提涅槃。以為如來身也。此身通三世間。是故於一切國土。一切眾生。一切事物。一切緣起。一切業報。一切塵毛等。各各顯現菩提涅槃等。為佛出世也。若一處不了。即不成佛。亦不出現。何以故。由不了處。仍是無明。是故不成佛。不出現也。是以諸佛出世。知機知時。俯為下根。示生減劫。空拳誘引。黃葉提撕。若上上機人。則諸佛不出不沒。故經云。有佛無佛。性相常住。華嚴經頌云。如心諸
【現代漢語翻譯】 現代漢語譯本：這也就是心和行為都止息的地方。這樣就叫做本體和現象都空寂，言語和思慮自然斷絕。可以說是萬種機巧都消失了軌跡，唯有清明的真心獨自顯現。
問：唯心妙旨，一切都是沒有名稱的。如果說眾生的名號，是假借施設的。那麼諸佛的名號，難道是虛妄建立的嗎？
答：因為有凡夫才設立聖人，聖人本來沒有名稱。從世俗來彰顯真理，真理原本就不是設立的。都是依靠世俗的文字，對待而產生。文字又是空性的，空性也沒有寄託之處。如果是上等根器的修行人，哪裡需要假借名相來發揚？面對境界而唸唸知曉宗旨，遇到因緣而心心相應于道。如《大智度論》所說：如經中所說，師子雷音佛國（Śīṃhanāda-megha-nirghoṣa，佛國名稱），寶樹莊嚴，那裡的樹木常常發出無量的法音，所說的是一切法畢竟空，無生無滅等等。那裡的民眾，一生下來就聽到這種法音，所以不起噁心，得到無生法忍。在這個時候，哪裡有三寶（triratna，佛、法、僧）的名字？只要明瞭無生的宗旨，自然就一體。三寶，常常顯現在世間。如果執取差別的名相，就失去了真常的道理。只要明瞭一切法，沒有自性，那麼一切處都是佛出世，沒有一法不是宗旨。如先德所說：佛出世，就是現在如來出現，完全以塵埃無自性，法界緣起，菩提（bodhi，覺悟）涅槃（nirvāṇa，寂滅）作為如來身。這個身通達三世間，所以在一切國土，一切眾生，一切事物，一切緣起，一切業報，一切塵毛等等，各自顯現菩提涅槃等等，作為佛出世。如果一處不明白，就不能成佛，也不會出現。為什麼呢？因為不明白的地方，仍然是無明，所以不能成佛，不會出現。因此諸佛出世，知道時機，俯就下根之人，示現生於減劫，用空拳來誘導，用黃葉來止啼。如果是上上根機的人，那麼諸佛不出不沒。所以經上說：有佛無佛，自性常住。《華嚴經》的偈頌說：如心諸
【English Translation】 English version: This is also where the mind and its activities cease. In this state, both the essence and phenomena are perceived as empty. Speech and thought naturally come to an end. It can be said that all machinations disappear without a trace, and only the clear true mind shines alone.
Question: The wonderful essence of Mind-Only is that everything is without name. If the names of sentient beings are merely provisional designations, then are the names of all Buddhas falsely established?
Answer: Because of the existence of ordinary beings, sages are established, but sages originally have no name. Truth is revealed through the conventional, but truth itself is not established. Both arise in dependence on worldly language and are relative to each other. Language is also empty, and emptiness has no place to rest. If one is a person of superior capacity, why would they need to rely on names and forms to propagate the Dharma? Facing objects, they are mindful of the principle in every thought. Encountering conditions, their minds are in accord with the Path in every moment. As the Mahāprajñāpāramitāśāstra says: As the sutra says, in the Buddha-field of Lion's Roar Sound (Śīṃhanāda-megha-nirghoṣa), adorned with jeweled trees, those trees constantly emit limitless Dharma sounds, speaking of the ultimate emptiness of all dharmas, no arising, no ceasing, and so on. The people of that land, from birth, hear these Dharma sounds, and therefore do not give rise to evil thoughts, and attain the forbearance of non-origination. At this time, where are the names of the Three Jewels (triratna, Buddha, Dharma, Sangha)? As long as one understands the principle of non-origination, it is naturally one. The Three Jewels constantly appear in the world. If one grasps at the names of distinctions, one loses the principle of true constancy. As long as one understands that all dharmas have no self-nature, then in every place, the Buddha appears in the world, and there is no dharma that is not the principle. As a former master said: The Buddha's appearance in the world is the present appearance of the Tathagata, entirely using the non-self-nature of dust, the dependent origination of the Dharma realm, bodhi (enlightenment), and nirvana (liberation) as the body of the Tathagata. This body pervades the three realms, and therefore, in all lands, all sentient beings, all things, all dependent origination, all karmic retributions, all dust motes, etc., each manifests bodhi, nirvana, etc., as the Buddha's appearance in the world. If one place is not understood, one cannot become a Buddha, nor will one appear. Why? Because the place that is not understood is still ignorance, therefore one cannot become a Buddha and will not appear. Therefore, when the Buddhas appear in the world, they know the opportunity and the time, and condescend to those of lower capacity, showing birth in the age of decline, using an empty fist to entice, and yellow leaves to stop crying. If one is a person of the highest capacity, then the Buddhas neither appear nor disappear. Therefore, the sutra says: Whether there is a Buddha or not, the nature and characteristics are always abiding. The verse in the Avataṃsaka Sūtra says: Like the mind, all
佛爾。如佛眾生然。心佛與眾生。是三無差別。只是一法。名別理同。何者。覺此無依無住絕待不思議心不動時。入十信之初。號不動智佛。不覺此絕待真心。不守自性隨緣差別時。名法身。流轉五道。號曰眾生。但有迷悟之名。不離一心之體。更有何法而作凡聖名字為差別乎。如文殊般若經云。佛言。佛法無上耶。文殊答。無有一法如微塵許名為無上。又經云。如世尊說此法時。無有菩薩得是三昧諸陀羅尼門。亦復無彼諸佛所說語言句義。乃至不說一文字句。無人聽聞。無人得解。無人成佛。如此等法。是實言者。於後末世。五百歲時。此經法門弘閻浮提。遍行流佈。熾然不滅。是真實語。
問。既萬機泯跡。獨朗真心者。云何教中說。此是凡夫法。此是聖人法。
答。以一切法。緣生無性故。不得凡夫法。不得聖人法。以無性緣生故。若真若俗。不相混濫。如雲。一切即一皆同無性。一即一切。因果歷然。雖即歷然。不失無性之理。雖即無性。不壞緣生之道。然又雖但了一心。而於諸法。一一了知。分明無惑。如華嚴經云。菩薩摩訶薩。知一切法。皆同一性。所謂無性。無種種性。無無量性。無可算數性。無可稱量性。無色無相。若一若多。皆不可得。而決定了知。此是諸佛法。此是若薩法。此是獨
【現代漢語翻譯】 現代漢語譯本 佛說：如佛與眾生，實際上，心、佛與眾生，這三者是沒有差別的，只是一法，名稱不同而道理相同。為什麼這麼說呢？覺悟到這無所依賴、無所執著、超越對待、不可思議的心不動時，就進入十信的最初階段，號為不動智佛。不覺悟這超越對待的真心，不守護自性而隨順因緣差別時，就名為法身，流轉於五道之中，號為眾生。但有迷惑和覺悟的名稱，不離一心之本體。除此之外，還有什麼法可以作為凡夫和聖人的名字來區分呢？如《文殊般若經》所說：佛說：『佛法是無上的嗎？』文殊回答：『沒有一法像微塵那樣可以稱為無上的。』又經中說：『如世尊說此法時，沒有菩薩得到這種三昧和諸陀羅尼門，也沒有諸佛所說的語言句義，乃至不說一個文字句，沒有人聽聞，沒有人理解，沒有人成佛。』如此等等的法，是真實之言。在後世末法時期，五百年後，此經法門將在閻浮提弘揚，普遍流行，熾盛而不滅，這是真實之語。
問：既然萬機都泯滅了軌跡，唯獨顯現真心，那麼為什麼經教中又說，這是凡夫的法，這是聖人的法呢？
答：因為一切法都是因緣生起而沒有自性的，所以既不能說有凡夫法，也不能說有聖人法。因為沒有自性而由因緣生起，所以真和俗不會混淆。如經中所說：『一切即一，皆同無性；一即一切，因果歷然。』雖然是歷然分明，但不失無性的道理；雖然是無性，但不破壞因緣生起的法則。然而，雖然只是瞭解一心，但對於諸法，一一了知，分明沒有疑惑。如《華嚴經》所說：菩薩摩訶薩，知道一切法，都同一自性，所謂無性、無種種性、無無量性、無可算數性、無可稱量性、無色無相，若一若多，皆不可得。而能決定了知，這是諸佛法，這是菩薩法，這是獨覺法。
【English Translation】 English version The Buddha said: 'Like the Buddha and sentient beings, in reality, the mind, the Buddha, and sentient beings are not different. They are just one Dharma, with different names but the same principle. Why is this so? When one awakens to this mind that is without reliance, without attachment, beyond duality, and inconceivable, and when this mind is unmoving, one enters the initial stage of the Ten Faiths, and is called the Immovable Wisdom Buddha (不動智佛). If one does not awaken to this true mind that transcends duality, and does not guard one's own nature but follows the differences of conditions, it is called the Dharmakaya (法身), which transmigrates through the five paths, and is called sentient beings. There are only the names of delusion and enlightenment, and one does not depart from the essence of the one mind. Besides this, what other Dharma can be used to differentiate between the names of ordinary beings and sages?' As the Manjushri Prajna Sutra (文殊般若經) says: The Buddha said, 'Is the Buddha Dharma supreme?' Manjushri replied, 'There is not a single Dharma, even as small as a dust mote, that can be called supreme.' Also, the sutra says, 'When the World Honored One spoke this Dharma, no Bodhisattva attained this Samadhi and the gates of all Dharanis, nor were there any words or meanings spoken by the Buddhas, not even a single word or sentence was spoken, no one heard, no one understood, no one became a Buddha.' Such Dharmas are true words. In the future, in the age of Dharma decline, after five hundred years, this Dharma gate of this sutra will be propagated in Jambudvipa (閻浮提), spreading widely and flourishing without ceasing. These are true words.'
Question: 'Since all activities have vanished without a trace, and only the true mind is revealed, why do the teachings say, 'This is the Dharma of ordinary beings, and this is the Dharma of sages?'
Answer: 'Because all Dharmas arise from conditions and have no inherent nature, one cannot say there is a Dharma of ordinary beings, nor can one say there is a Dharma of sages. Because they arise from conditions without inherent nature, the true and the conventional are not confused. As it is said, 'All is one, all is the same in having no inherent nature; one is all, cause and effect are clearly distinct.' Although they are clearly distinct, the principle of no inherent nature is not lost; although there is no inherent nature, the way of arising from conditions is not destroyed. However, although one only understands the one mind, one knows each and every Dharma clearly without confusion. As the Avatamsaka Sutra (華嚴經) says: 'The Bodhisattva Mahasattva knows that all Dharmas have the same nature, which is called no nature, no various natures, no immeasurable natures, no countable natures, no measurable natures, without color or form, whether one or many, all are unattainable. And he decisively knows that this is the Dharma of the Buddhas, this is the Dharma of the Bodhisattvas, this is the Dharma of the Pratyekabuddhas.'
覺法。此是聲聞法。此是凡夫法。此是善法。此是不善法。此是世間法。此是出世間法。此是過失法。此是無過失法。此是有漏法。此是無漏法。乃至此是有為法。此是無為法。是為第七如實住。
問。一心之法。云何盡能周遍含容。出生圓具一切法耶。
答。夫心者。神妙無方。至理玄邈。三際求而罔得。二諦推而莫知。無像無名。不可以測其深廣。無依無住。不可以察其指蹤。細入無間之中。不可以言其小。大包乾象之外。不可以語其深。至道虛玄。孰能令有。幽靈不墜。孰能令無。跡分法界而非多。性合真空而非。體凝一道而非靜。用周萬物而匪勞。如如意珠天上勝寶。狀如芥粟。有大功能。凈妙五欲。七寶琳瑯。非內畜。非外入。不謀前後。不擇多少。不作粗妙。稱意豐儉。降雨瀼瀼不添不盡。利濟無窮。蓋是色法。尚能如是。豈況心神靈妙。寧不具一切法耶。故經云。佛言。一切聲聞獨覺菩薩。皆共此一妙清凈道。皆同此一究竟清凈。更無第二。我依此故。密意說言。唯有一乘。乃至譬如虛空。遍一切處。皆同一味。不障一切所作事業。如是世尊。依此諸法。皆無自性。皆同一味。不障一切聲聞緣覺。及諸大士。所修事業。寒山子詩云。余家住此號寒山。山巖棲息離煩喧。泯時萬像無痕跡。舒
【現代漢語翻譯】 現代漢語譯本 覺法（對事物真相的覺悟）。這是聲聞法（通過聽聞佛法而證悟的修行方法）。這是凡夫法（普通人的行爲準則）。這是善法（有益的行為）。這是不善法（有害的行為）。這是世間法（與世俗相關的法則）。這是出世間法（超越世俗的法則）。這是過失法（錯誤的行動）。這是無過失法（正確的行動）。這是有漏法（受煩惱影響的行為）。這是無漏法（不受煩惱影響的行為）。乃至這是有為法（因緣和合而成的現象）。這是無為法（不依賴因緣的永恒狀態）。這就是第七種如實住（安住於事物真實本性的狀態）。
問：一心（統一的心）的法，怎麼能夠周遍含容、圓滿具足一切法呢？
答：心啊，是如此的神妙莫測，至理是如此的玄奧深遠。在過去、現在、未來三世中尋求，也無法找到它的軌跡；用世俗諦和勝義諦兩種真理來推究，也無法完全瞭解它。它沒有形狀，沒有名稱，無法測量它的深廣。它沒有依靠，沒有住處，無法觀察它的軌跡。它細微到可以進入沒有間隙的事物之中，不能用『小』來形容它；它廣大到可以包容整個宇宙，不能用『深』來形容它。至高的真理是虛空玄妙的，誰能讓它存在？幽深靈妙的本性不會墜落，誰又能讓它不存在？它的跡象分佈在整個法界，但並非是多；它的自性與真空相合，但並非是空無。它的本體凝聚成唯一的道，但並非是靜止；它的作用周遍萬物，但並非是勞累。就像如意寶珠，是天上殊勝的珍寶，形狀像芥菜籽一樣微小，卻有巨大的功能。它能變現清凈美妙的五欲（色、聲、香、味、觸），以及琳瑯滿目的七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀），這些都不是從內部產生，也不是從外部進入。它不考慮先後，不選擇多少，不製造粗糙或精妙，能隨意滿足人們的願望，或多或少。它降下甘霖，滋潤萬物，不會增加也不會減少，利益救濟無窮無盡。僅僅是物質的色法，尚且能夠如此，更何況是心神，它的靈妙不可思議，怎麼會不具備一切法呢？所以經中說：佛說，一切聲聞（通過聽聞佛法而證悟的修行者）、獨覺（不依賴他人教導而獨自證悟的修行者）、菩薩（發願救度一切眾生的修行者），都共同遵循這一條微妙清凈的道路，都共同達到這一個究竟清凈的境界，再沒有第二條道路。我依此緣故，秘密地宣說，只有唯一的一乘（成佛之道）。乃至譬如虛空，遍佈一切處，都只有一種味道，不會阻礙一切所作的事業。同樣的，世尊依此宣說，一切諸法，都沒有自性，都只有一種味道，不會阻礙一切聲聞、緣覺，以及諸位大菩薩所修行的事業。寒山子的詩說：『我的家住在這裡，名叫寒山，在山巖中棲息，遠離煩惱喧囂。當一切泯滅時，萬象都了無痕跡，舒』
【English Translation】 English version 'Awakening to the Dharma' (understanding the truth of things). This is the 'Śrāvakayāna Dharma' (the practice of enlightenment through hearing the Buddha's teachings). This is the 'Dharma of ordinary beings' (the code of conduct for ordinary people). This is 'wholesome Dharma' (beneficial actions). This is 'unwholesome Dharma' (harmful actions). This is 'worldly Dharma' (laws related to the mundane world). This is 'transcendental Dharma' (laws that transcend the mundane world). This is 'faulty Dharma' (wrong actions). This is 'faultless Dharma' (correct actions). This is 'Dharma with outflows' (actions influenced by afflictions). This is 'Dharma without outflows' (actions not influenced by afflictions). Even this is 'conditioned Dharma' (phenomena arising from causes and conditions). This is 'unconditioned Dharma' (the eternal state independent of conditions). This is the seventh 'dwelling in reality as it is' (abiding in the true nature of things).
Question: How can the Dharma of 'one mind' (unified mind) encompass, contain, and perfectly embody all Dharmas?
Answer: Ah, the mind is so wonderfully unfathomable, the ultimate truth is so profound and distant. Seeking it in the three times—past, present, and future—one cannot find its trace; examining it with the two truths—conventional and ultimate—one cannot fully understand it. It has no form, no name, and one cannot measure its depth and breadth. It has no reliance, no dwelling, and one cannot observe its traces. It is so subtle that it can enter into things without gaps, and one cannot describe it as 'small'; it is so vast that it can encompass the entire universe, and one cannot describe it as 'deep'. The supreme truth is empty and mysterious; who can make it exist? The profound and spiritual nature does not fall; who can make it not exist? Its traces are distributed throughout the entire Dharma realm, but it is not many; its nature is in harmony with emptiness, but it is not void. Its essence is condensed into the one path, but it is not still; its function pervades all things, but it is not laborious. It is like the 'wish-fulfilling jewel', a supreme treasure in the heavens, shaped like a mustard seed, yet possessing great power. It can manifest pure and wonderful five desires (form, sound, smell, taste, touch), and a dazzling array of seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, amber), which are neither produced from within nor enter from without. It does not consider before or after, does not choose much or little, does not create coarse or subtle, and can fulfill people's wishes at will, whether much or little. It sends down sweet rain, nourishing all things, neither increasing nor decreasing, benefiting and saving endlessly. If even material phenomena can be like this, how much more so is the mind, with its inconceivable spirituality? How could it not possess all Dharmas? Therefore, the sutra says: The Buddha said, 'All Śrāvakas (practitioners who attain enlightenment through hearing the Buddha's teachings), Pratyekabuddhas (practitioners who attain enlightenment independently), and Bodhisattvas (practitioners who vow to save all beings) all follow this one subtle and pure path together, and all attain this one ultimate purity together; there is no second path.' For this reason, I secretly declare that there is only one Yana (Buddha Vehicle). Even like space, pervading all places, there is only one taste, and it does not hinder all activities. Similarly, the World Honored One declares that all Dharmas have no self-nature, and all have only one taste, and do not hinder the activities of all Śrāvakas, Pratyekabuddhas, and great Bodhisattvas. Han Shanzi's poem says: 'My home is here, named Cold Mountain, dwelling in mountain rocks, far from the noise of afflictions. When all is extinguished, all phenomena leave no trace, spread'
即周流遍大千。光影騰輝照心地。無有一法當現前。方知摩尼一顆寶。妙用無窮處處圓。還原觀云。定光顯現無念觀者。謂一乘教中白凈寶網。萬字輪王之寶珠。此珠體性明徹。十方齊照。無思成事。念者。皆從。雖現奇功。心無念慮。若人入此大妙止觀門中。無思念慮。任運成事。如彼寶珠。遠近齊照。分明顯現。廓徹虛空。不為二乘外道。塵霧煙雲之所障蔽。清涼疏云。猶一日宮。千光並照。隨舉一法。有無量門。然有二義。一約相類。如一無常門。有生老病死。聚散合離。得失成壞。三災四相。外器內身。剎那一期。生滅轉變。染凈隱顯。皆無常門。余亦如是。二就性融。不可盡也。謂法性寂寥。雖無諸相。無相之相。不礙繁興。是以依體普現。若月入百川。尋影之月。月體不分。即體之用。用彌法界。體用交徹。故不思議。
輔行記。問云。一心既具十法界因果。但觀於心。何須觀具。
答。一家觀門。永異諸說。該攝一切十方三世若凡若聖一切因果者。良由觀具。具即是假。假即空中。理性雖具。若不觀之。但言觀心。則不稱理。小乘奚嘗不觀心耶。但迷一心具諸法耳。
問。若不觀具。為屬何教。
答。別教教道。從初心來。但云次第生於十界。斷亦次第。故不觀具。或稟通教
【現代漢語翻譯】 現代漢語譯本：即周流遍佈整個大千世界。光明和影像騰飛閃耀，照亮人的心地。沒有任何一種法可以呈現在眼前。這才知道摩尼寶珠（如意寶珠，能滿足一切願望的寶珠）是一顆多麼珍貴的寶物。它的奇妙作用無窮無盡，處處圓滿。還原觀云，定光顯現的無念觀，指的是一乘教（引導眾生達到唯一佛果的教法）中的白凈寶網（裝飾華麗的寶網），萬字輪王（擁有法輪的統治者）的寶珠。這顆寶珠的本體明亮清澈，十方世界同時照耀。無需思慮就能成就一切事情，凡是念及它的人，一切都能如願。即使顯現出奇異的功用，心中也沒有任何念頭和思慮。如果有人進入這種大妙止觀的法門中，沒有思慮和念頭，一切事情自然而然地成就，就像那顆寶珠一樣，遠近同時照耀，分明地顯現出來，廓清整個虛空，不會被二乘（聲聞乘和緣覺乘）、外道（佛教以外的宗教）的塵霧煙雲所遮蔽。《清涼疏》說，就像一個太陽照耀，千道光芒同時照耀。隨便舉出一個法，就包含著無量的法門。然而這裡有兩種含義：一是約相類，比如一個無常門，就包含著生老病死、聚散合離、得失成壞、三災四相（水災、火災、風災和刀兵災）、外在的器世界和內在的身體，剎那之間就是一個時期，生滅轉變，染污和清凈，隱藏和顯現，都屬於無常門。其他的法門也可以這樣理解。二是就性融，不可窮盡。意思是法性寂靜空虛，雖然沒有各種表相，但沒有表相的這種『相』，不妨礙各種現象的繁榮興盛。因此，依靠本體而普遍顯現，就像月亮映入百川之中，尋找到的只是月亮的影子，而月亮的本體並沒有被分割。這就是本體的作用，而這種作用遍佈整個法界。本體和作用相互交融，所以不可思議。
《輔行記》中問道：『一心既然具備十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的因果，只要觀心就可以了，為什麼還要觀具（觀想所依據的事物）呢？』
回答：『天臺宗的觀門，永遠不同於其他的說法。它能夠涵蓋十方三世的一切，無論是凡夫還是聖人，一切的因果，這是因為觀具，觀具就是假，假就是空中。理性雖然具備，如果不去觀想它，只是說觀心，那就不能夠符合真理。小乘難道不觀心嗎？只是迷惑於一心具備諸法罷了。』
問道：『如果不觀具，屬於哪種教法呢？』
回答：『別教（藏教，次第漸進的教法）的教道，從最初發心開始，只是說次第產生十界，斷除也是次第的，所以不觀具。或者屬於通教（三乘共修的教法）。』
【English Translation】 English version: It pervades the entire great chiliocosm. The light and shadows soar and shine, illuminating the mind. There is not a single dharma that can appear before one's eyes. Only then does one realize that the Mani jewel (wish-fulfilling jewel) is a precious treasure. Its wondrous functions are infinite and perfect everywhere. Returning to the contemplation of clouds, the manifestation of fixed light in the non-thought contemplation refers to the white and pure jeweled net (ornate jeweled net) in the One Vehicle teaching (teaching that guides all beings to the single Buddha fruit), the jewel of the Chakravartin King (ruler possessing the Dharma wheel). The essence of this jewel is bright and clear, illuminating the ten directions simultaneously. It accomplishes everything without thought. Those who think of it will have all their wishes fulfilled. Even when manifesting extraordinary functions, the mind has no thoughts or considerations. If one enters this gate of great and wondrous cessation and contemplation, without thoughts or considerations, everything is naturally accomplished, just like that jewel, illuminating near and far simultaneously, clearly manifesting, clarifying the entire void, not obscured by the dust, fog, smoke, and clouds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and external paths (religions outside of Buddhism). The 'Qingliang Commentary' says that it is like one sun shining, with a thousand rays of light shining simultaneously. Randomly picking one dharma contains countless gates. However, there are two meanings here: first, according to similarity, such as one impermanence gate, which includes birth, old age, sickness, death, gathering, scattering, union, separation, gain, loss, success, failure, the three calamities and four signs (water, fire, wind, and war), the external world and the internal body, a moment being a period, arising, ceasing, changing, defilement, purity, concealment, and manifestation, all belonging to the impermanence gate. The other dharmas can be understood in the same way. Second, according to the fusion of nature, which is inexhaustible. It means that the nature of dharma is silent and empty. Although it has no various appearances, the 'appearance' of no appearance does not hinder the flourishing of various phenomena. Therefore, it universally manifests relying on the essence, just like the moon reflected in a hundred rivers. What is found is only the shadow of the moon, while the essence of the moon is not divided. This is the function of the essence, and this function pervades the entire Dharma realm. The essence and function interpenetrate each other, so it is inconceivable.
The 'Auxiliary Commentary' asks: 'Since one mind possesses the causes and effects of the ten Dharma realms (hells, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, buddhas), it is enough to contemplate the mind. Why is it necessary to contemplate the supports (objects upon which contemplation is based)?'
The answer is: 'The Tiantai school's gate of contemplation is forever different from other explanations. It can encompass everything in the ten directions and three times, whether ordinary or sage, all causes and effects. This is because of the supports of contemplation. The supports of contemplation are provisional, and the provisional is emptiness. Although the principle is possessed, if one does not contemplate it, merely saying to contemplate the mind is not in accordance with the truth. Do the Śrāvakayāna not contemplate the mind? They are merely deluded about the one mind possessing all dharmas.'
The question is asked: 'If one does not contemplate the supports, to which teaching does it belong?'
The answer is: 'The teaching of the Separate Teaching (gradual teaching) begins from the initial aspiration, merely saying that the ten realms arise in sequence, and cessation is also sequential, so it does not contemplate the supports. Or it belongs to the Common Teaching (teaching practiced by the three vehicles).'
。即空但理。或稟三藏。寂滅真空。如此等人。何須觀具。何者。藏通但云心生六界。觀有巧拙。即離不同。是故此兩教不須觀具。尚不識具。況識空中。若不爾者。何名發心畢竟二不別。成正覺已。何能現於十界身土。又復學者。縱知內心具三千法。不知我遍彼三千。彼彼三千。互遍亦爾。茍順凡情。生內外見。應照理體。本無四性。心佛眾生。三無差別。能知此者。依俙識心。華嚴論云。以一心大智之印。印無始三世。總在一時。無邊諸法。智印咸遍。以智等諸佛故。以智等眾生心故。以智等諸法故。以智無中邊表裡。三世長短近遠故。為智。過虛空量故。如世虛空。無所了知。如無分別智虛空。一念而能分別過虛空等法門。是故經頌言。一切虛空猶可量。諸佛說法不可說。又頌云。普光明智等虛空。虛空但空。智自在。所以無量義經云。無量義者。從一法生。即知一法能生無量義。所謂一心。一一法皆生無量義者。以心遍一切法。一一法無非心故。以略代總。故知略心能含萬法。歷一切教。若境若智。若人若法。隨諸事釋。一一向心為觀。觀慧彌成。如海吞流。似薪益火。以不能深達故。為遍為小。以不能諦觀故。住有住空。是以聲聞。睹斯大事。自鄙無堪。或號泣而聲振大千。或云。同共一法中。而不得此事
【現代漢語翻譯】 現代漢語譯本 即空但理：指的是隻理解空性的道理，而沒有實際的觀行體驗。 或稟三藏（Sānzàng）：或者僅僅是學習經、律、論三藏的學者。 寂滅真空：執著于寂滅的空性。 如此等人，何須觀具：對於這樣的人，哪裡需要使用觀行的工具（觀具）呢？ 何者：為什麼呢？ 藏通但云心生六界：因為藏教和通教只是說心能生出六道輪迴。 觀有巧拙，即離不同：觀行有巧妙和笨拙之分，理解和證悟的程度也因此不同。 是故此兩教不須觀具：所以說，藏教和通教的修行者不需要觀具。 尚不識具，況識空中：他們尚且不認識觀具的真實含義，更何況是認識空性呢？ 若不爾者，何名發心畢竟二不別：如果不是這樣，那又怎麼能說發心和最終的證悟沒有差別呢？ 成正覺已，何能現於十界身土：成佛之後，又怎麼能示現於十法界的身和國土呢？ 又復學者，縱知內心具三千法：再者，修行人即使知道內心具有三千種法。 不知我遍彼三千，彼彼三千，互遍亦爾：卻不知道『我』遍及那三千種法，並且那三千種法彼此互相遍及也是如此。 茍順凡情，生內外見：如果順從凡夫的情感，就會產生內外對立的見解。 應照理體，本無四性：應該照見真如理體，本來就沒有地、水、火、風四種性質。 心佛眾生，三無差別：心、佛、眾生，這三者沒有差別。 能知此者，依俙識心：能夠理解這一點的人，是依靠彷彿相似的意識心。 華嚴論云：『以一心大智之印，印無始三世，總在一時，無邊諸法，智印咸遍。以智等諸佛故，以智等眾生心故，以智等諸法故，以智無中邊表裡，三世長短近遠故。為智，過虛空量故。』： 《華嚴論》中說：『用一心的大智慧之印，印證無始以來的過去、現在、未來三世，總括在同一時間，無邊無際的諸法，都被智慧之印普遍印證。因為智慧與諸佛相等，因為智慧與眾生的心相等，因為智慧與一切諸法相等，因為智慧沒有中間、邊際、表面和裡面，三世的長短、遠近都是如此。因為智慧，超過了虛空的量。』 如世虛空，無所了知：就像世間的虛空，沒有什麼了知。 如無分別智虛空，一念而能分別過虛空等法門：就像無分別智的虛空，在一念之間就能分別超過虛空等等的法門。 是故經頌言：『一切虛空猶可量，諸佛說法不可說。』：所以經中的偈頌說：『一切虛空還可以測量，諸佛所說的法是不可說的。』 又頌云：『普光明智等虛空，虛空但空，智自在。』：又有偈頌說：『普遍光明的智慧等於虛空，虛空只是空無一物，而智慧是自在的。』 所以無量義經云：『無量義者，從一法生。』：所以《無量義經》說：『無量義，是從一法而生的。』 即知一法能生無量義：由此可知，一法能夠生出無量義。 所謂一心：所謂的一法，就是一心。 一一法皆生無量義者，以心遍一切法，一一法無非心故：每一法都能生出無量義，是因為心遍及一切法，每一法都不是心之外的東西。 以略代總，故知略心能含萬法：用簡略的心來代替總體的法，所以知道簡略的心能夠包含萬法。 歷一切教，若境若智，若人若法，隨諸事釋，一一向心為觀，觀慧彌成：經歷一切教法，無論是所觀的境界，還是能觀的智慧，無論是修行的人，還是所修的法，隨著各種事情來解釋，每一件事都指向內心，作為觀行的對象，觀行的智慧就會更加圓滿。 如海吞流，似薪益火：就像大海吞沒河流，像柴火助長火焰。 以不能深達故，為遍為小：因為不能深入通達，所以認為法是普遍的，也是微小的。 以不能諦觀故，住有住空：因為不能如實地觀察，所以執著于有，或者執著于空。 是以聲聞，睹斯大事，自鄙無堪：因此，聲聞乘的修行者，看到這種大事，自認為沒有能力做到。 或號泣而聲振大千：或者號啕大哭，聲音震動整個大千世界。 或云：『同共一法中，而不得此事』：或者說：『我們共同修習一種法門，卻不能理解這件事。』
【English Translation】 English version 'Empty but in principle': Refers to understanding the principle of emptiness only, without actual practice and experience. 'Or rely on the Three Baskets (Sānzàng)': Or merely scholars who study the Sutra, Vinaya, and Shastra of the Three Baskets. 'Quiescent and empty vacuum': Attachment to the quiescent emptiness. 'For such people, why need tools for contemplation': For such people, where is the need to use tools for contemplation (contemplation tools)? 'Why?': Why? 'The Store and Common only say that the mind gives rise to the six realms': Because the Store Teaching and the Common Teaching only say that the mind can give rise to the six realms of reincarnation. 'Contemplation has skill and clumsiness, and separation is different': Contemplation has skillful and clumsy distinctions, and the degree of understanding and realization is therefore different. 'Therefore, these two teachings do not need tools for contemplation': Therefore, it is said that practitioners of the Store Teaching and the Common Teaching do not need tools for contemplation. 'They do not even recognize the tools, let alone recognize emptiness': They do not even recognize the true meaning of the tools for contemplation, let alone recognize emptiness? 'If not, what is it called that the initial aspiration and the ultimate realization are not different': If not, how can it be said that the initial aspiration and the final realization are not different? 'Having attained perfect enlightenment, how can one manifest in the bodies and lands of the ten realms': After becoming a Buddha, how can one manifest in the bodies and lands of the ten dharma realms? 'Moreover, scholars, even if they know that the inner mind possesses three thousand dharmas': Furthermore, even if practitioners know that the inner mind possesses three thousand kinds of dharmas. 'They do not know that 'I' pervades those three thousand, and those three thousand mutually pervade each other': But they do not know that 'I' pervades those three thousand dharmas, and that those three thousand dharmas mutually pervade each other as well. 'If one follows ordinary emotions, one will generate internal and external views': If one follows the emotions of ordinary people, one will generate opposing views of internal and external. 'One should illuminate the principle of reality, which originally has no four natures': One should illuminate the true nature of reality, which originally has no four natures of earth, water, fire, and wind. 'Mind, Buddha, and sentient beings are not different': Mind, Buddha, and sentient beings, these three are not different. 'Those who can know this rely on the semblance of consciousness': Those who can understand this rely on the seemingly similar consciousness. 'The Avatamsaka Sutra says: 'Using the seal of the great wisdom of one mind, seal the beginningless three worlds, all at one time, the boundless dharmas, the seal of wisdom pervades all. Because wisdom is equal to the Buddhas, because wisdom is equal to the minds of sentient beings, because wisdom is equal to all dharmas, because wisdom has no middle, edge, surface, or inside, the length, distance, and proximity of the three worlds are all like this. Because of wisdom, it exceeds the measure of emptiness.'': The Avatamsaka Sutra says: 'Using the seal of the great wisdom of one mind, seal the beginningless past, present, and future three worlds, encompassing them all at the same time, the boundless and infinite dharmas are all universally sealed by the seal of wisdom. Because wisdom is equal to the Buddhas, because wisdom is equal to the minds of sentient beings, because wisdom is equal to all dharmas, because wisdom has no middle, edge, surface, or inside, the length, distance, and proximity of the three worlds are all like this. Because of wisdom, it exceeds the measure of emptiness.' 'Like worldly emptiness, there is nothing to know': Like worldly emptiness, there is nothing to know. 'Like the emptiness of non-discriminating wisdom, in one thought it can distinguish dharmas beyond emptiness': Like the emptiness of non-discriminating wisdom, in one thought it can distinguish dharmas beyond emptiness and so on. 'Therefore, the sutra verse says: 'All emptiness can still be measured, the Buddha's teachings cannot be spoken.'': Therefore, the verse in the sutra says: 'All emptiness can still be measured, the teachings spoken by the Buddhas are unspeakable.' 'Another verse says: 'Universal light wisdom is equal to emptiness, emptiness is only empty, wisdom is free.'': Another verse says: 'Universal light wisdom is equal to emptiness, emptiness is only empty, wisdom is free.' 'Therefore, the Infinite Meaning Sutra says: 'Infinite meaning arises from one dharma.'': Therefore, the Infinite Meaning Sutra says: 'Infinite meaning arises from one dharma.' 'It is known that one dharma can generate infinite meanings': From this, it can be known that one dharma can generate infinite meanings. 'The so-called one mind': The so-called one dharma is one mind. 'Each dharma generates infinite meanings because the mind pervades all dharmas, and each dharma is not outside the mind': Each dharma can generate infinite meanings because the mind pervades all dharmas, and each dharma is not something outside the mind. 'Using the brief to represent the whole, it is known that the brief mind can contain all dharmas': Using the brief mind to represent the whole, it is known that the brief mind can contain all dharmas. 'Through all teachings, whether it is the object or wisdom, whether it is the person or the dharma, explain according to various matters, each pointing to the mind as the object of contemplation, the wisdom of contemplation will become more complete': Through all teachings, whether it is the object of contemplation or the wisdom of contemplation, whether it is the person practicing or the dharma being practiced, explain according to various matters, each pointing to the inner mind as the object of contemplation, the wisdom of contemplation will become more complete. 'Like the sea swallowing rivers, like firewood fueling fire': Like the sea swallowing rivers, like firewood fueling fire. 'Because one cannot deeply understand, one considers the dharma to be universal and small': Because one cannot deeply understand, one considers the dharma to be universal and small. 'Because one cannot truly observe, one dwells in existence or emptiness': Because one cannot truly observe, one clings to existence or clings to emptiness. 'Therefore, the Shravakas, seeing this great matter, consider themselves incapable': Therefore, practitioners of the Shravaka vehicle, seeing this great matter, consider themselves incapable. 'Some wail and cry, their voices shaking the entire great chiliocosm': Some wail and cry, their voices shaking the entire great chiliocosm. 'Or say: 'We practice the same dharma, but we cannot understand this matter.'': Or say: 'We practice the same dharma, but we cannot understand this matter.'
。若菩薩聞茲妙旨。懺悔前非。或云從無量劫來。為無我之所漂流。或言我等歸前。儘是邪見人也。如上所失。皆是不達自心。廣大圓融。能包能遍故。何以能包能遍。以無相故。如太虛無相。不拒諸相發揮。能含十方凈穢國土。所以昔人云。夫萬化非無宗。而宗之者無相。虛相非無契。而契之者無心。內外並冥。緣智俱寂。是故若能如是體道。千萬相應。可謂正法中人。真佛弟子。若違斯旨。妄起有心。悉墮邪修。不入宗鏡。如古德歌云。只為無心學無學。亦復正修于不修。若人不知如此處。不得稱名為比丘。洞山和尚云。吾家本住在何方。鳥道無人到處鄉。君若出家為釋子。能行此路萬相當。所以初祖大師云。若一切作處。即無作處。無作法。即見佛。若見相時。則一切處見鬼。何者。若作時無作者。無作法。即人法俱空。覺此成佛。若迷無作法。則幻相現前。故經云。凡所有相皆是虛妄。如熱病所見。豈非鬼耶。所以古德云。萬法浩然。宗一無相。又云。念滿一萬八千遍。遍遍入于無相定。亦云。無相道場。無相法門等。是以若於宗鏡發真最省心力。華嚴經云。以少方便。疾得菩提。古德云。學雖不多。可齊上賢。即斯意矣。又此一心。皆因理事無礙。得有如是周遍含容。如理事無礙觀云。但理事镕融。存亡逆
【現代漢語翻譯】 現代漢語譯本 若菩薩聽聞這些精妙的旨意，懺悔之前的過錯，或者說從無量劫以來，被『無我』（Anatta, 沒有永恒不變的自我）的觀念所漂流。或者說我們以前所持有的見解，完全是邪見。像以上這些過失，都是因為不瞭解自心廣大圓融，能夠包容一切、周遍一切的緣故。為什麼能夠包容一切、周遍一切呢？因為自心是『無相』（Animitta, 沒有固定不變的形態）的。就像虛空沒有固定的形態，所以不會拒絕各種現象的顯現，能夠包含十方清凈和污穢的國土。所以古人說：『萬物的變化並非沒有根本，而能作為其根本的是無相。虛幻的現象並非沒有契合之處，而能契合它的是無心。內外都達到冥合，因緣和智慧都寂靜。』因此，如果能夠這樣體悟『道』（Dhamma, 真理、佛法），千萬種現象都能與之相應，就可以說是正法中的人，真正的佛弟子。如果違背這個旨意，妄自生起有分別的心，就會墮入邪門歪道的修行，不能進入『宗鏡』（Zongjing, 禪宗的鏡子，比喻自性）。就像古代的禪師所說：『只因爲無心去學習無學之法，也就在真正地修行于不修之法。如果有人不知道這個道理，就不能被稱為比丘（Bhikkhu, 佛教出家人）。』洞山和尚說：『我的家本來住在哪裡？在鳥兒飛翔的道路上，沒有人到達的鄉野。你如果出家成為釋迦牟尼佛的弟子，能夠行走這條道路，就萬事相應。』所以初祖大師菩提達摩（Bodhidharma）說：『如果在一切作為之處，就是無作為之處。證悟無作為之法，就能見到佛。如果執著于外相，那麼在一切地方都會見到鬼。』為什麼呢？如果在作為的時候沒有作者的執著，證悟無作為之法，就是人法皆空，覺悟這個道理就能成佛。如果迷惑于無作為之法，那麼虛幻的現象就會顯現。所以經書上說：『凡是所有相，都是虛妄的。』就像得了熱病所看到的東西，難道不是鬼嗎？所以古代的禪師說：『萬法浩瀚，其根本在於一，而一也是無相的。』又說：『念滿一萬八千遍，每一遍都進入無相的禪定。』也說：『無相的道場，無相的法門』等等。因此，如果在『宗鏡』中發起真修，最能節省心力。《華嚴經》（Avatamsaka Sutra）說：『以少的方便，迅速獲得菩提（Bodhi, 覺悟）。』古德說：『學問即使不多，也可以與上等的賢人齊平。』就是這個意思。而且，這唯一的心，都是因為『理事無礙』（the non-obstruction between principle and phenomena）的緣故，才能有這樣周遍含容的作用。就像『理事無礙觀』所說：『只要理和事能夠融合貫通，存在和消亡、順境和逆境
【English Translation】 English version If a Bodhisattva hears these wonderful teachings, repents of past mistakes, or says that from countless kalpas (aeons) they have been drifting due to the notion of 『Anatta』 (no-self). Or they say that our previous views were entirely wrong. Such errors are all due to not understanding that one's own mind is vast, all-encompassing, and pervasive. Why is it all-encompassing and pervasive? Because it is 『Animitta』 (signless). Just as the great void is without form, it does not reject the manifestation of various forms, and can contain the pure and impure lands of the ten directions. Therefore, the ancients said: 『The myriad transformations are not without a source, and that which is their source is signless. Illusory appearances are not without a correspondence, and that which corresponds to them is no-mind. Both inner and outer are merged in darkness, and both conditions and wisdom are still.』 Therefore, if one can thus embody the 『Dhamma』 (truth, the Buddha's teachings), then thousands of phenomena will correspond to it, and one can be said to be a person of the true Dharma, a true disciple of the Buddha. If one violates this principle and falsely gives rise to a discriminating mind, one will fall into heretical practices and will not enter the 『Zongjing』 (Zen mirror, a metaphor for self-nature). As an ancient master sang: 『Only because of no-mind does one learn the unlearned, and also truly cultivates the uncultivated. If a person does not know this place, he cannot be called a Bhikkhu (Buddhist monk).』 Zen Master Dongshan said: 『Where is my home originally located? In the path of birds, in a village where no one goes. If you leave home to become a disciple of Shakyamuni Buddha, if you can walk this path, then everything will correspond.』 Therefore, the First Patriarch Bodhidharma said: 『If in all actions there is no action, and one realizes the Dharma of no-action, then one will see the Buddha. If one clings to appearances, then one will see ghosts everywhere.』 Why? If in action there is no attachment to the actor, and one realizes the Dharma of no-action, then both person and Dharma are empty, and awakening to this principle is to become a Buddha. If one is deluded about the Dharma of no-action, then illusory appearances will manifest. Therefore, the scriptures say: 『All forms are illusory.』 Like what is seen in a feverish dream, is it not a ghost? Therefore, ancient masters said: 『The myriad Dharmas are vast, their essence is one, and that one is also signless.』 It is also said: 『Recite it fully eighteen thousand times, and each time enter into signless samadhi (meditative state).』 It is also said: 『Signless Bodhimanda (place of enlightenment), signless Dharma gate,』 and so on. Therefore, if one initiates true practice in the 『Zongjing』, it is most effortless. The 『Avatamsaka Sutra』 (Flower Garland Sutra) says: 『With few expedient means, one quickly attains Bodhi (enlightenment).』 Ancient masters said: 『Even if one's learning is not much, one can be equal to the superior sages.』 This is the meaning. Moreover, this one mind is all because of the 『non-obstruction between principle and phenomena』 that it can have such a pervasive and all-encompassing function. As the 『Contemplation of Non-obstruction between Principle and Phenomena』 says: 『As long as principle and phenomena can be fused and interconnected, existence and extinction, favorable and adverse circumstances
順。通有十門。一理遍於事門。謂能遍之理。性無分限。所遍之事。分位差別。一一事中。理皆全遍。非是分遍。何以故。彼真理不可分故。是故一一纖塵。皆攝無邊真理。無不圓足。二。事遍於理門。謂能遍之事。是有分限。所遍之理。要無分限。此有分限之事。于無分限之理。全同非分同。何以故。以事無體。還如理故。是故一塵不壞。而遍法界也。如一塵。一切法亦然。思之。又一理性不唯無分故。在一切處。而全體在於一內。二不唯分故。常在一中。全在一切處。一事法不唯分故。常在此恒在他方。二不唯無分故。遍一切處。而不移本位。又一。由理性不唯無分故。不在一事外。二不唯分故。不在一事內。一事法不唯分故。常在此處而無在。二不唯無分故。常在他處而無在。是故無在無不在。而在此在彼。無障礙也。此全遍門。超情離見。非世喻能況。如全一大海。在一波中。而海非小。如一小波匝于大海。而波非大。同時全遍於諸波。而海非異。俱時各匝于大海。而波非一。又大海全遍一波時。不妨舉體全遍諸波。一波全匝大海時。諸波亦各全匝互不相礙。思之。釋曰。以海為真理。以波為事。況理事相遍。而非一異。則海處波而不小。同濕性而廣狹無差。波匝海而非大。不壞相而一多全匝。
問。
【現代漢語翻譯】 現代漢語譯本 順。通有十門。一、理遍於事門：指的是能周遍的理體，其自性沒有界限和分別，所周遍的事物，雖然有分位和差別，但在每一件事物中，理體都是完全周遍，而不是部分周遍。為什麼呢？因為真理是不可分割的。因此，即使是一粒微塵，也包含著無邊的真理，沒有不圓滿具足的。 二、事遍於理門：指的是能周遍的事物，是有界限和分別的，所周遍的理體，必然是沒有界限和分別的。這有界限的事物，對於沒有界限的理體，是完全相同而不是部分相同。為什麼呢？因為事物的本體是空無自性，與理體相同。因此，一粒微塵不會壞滅，而能周遍整個法界。就像一粒微塵一樣，一切法也是如此，要仔細思考。而且，理體不僅沒有分別，所以在一切處，而全體存在於一個之內；二，不僅有分別，所以常在一個之中，而全體存在於一切處。一個事法不僅有分別，所以常在此處也常在其他地方；二，不僅沒有分別，所以周遍一切處，而不移動本來的位置。而且，一，由於理體不僅沒有分別，所以不在一件事物之外；二，不僅有分別，所以不在一件事物之內。一個事法不僅有分別，所以常在此處而無所不在；二，不僅沒有分別，所以常在他處而無所不在。因此，無所不在也無所不在此處，在此處在彼處，沒有障礙。這種全遍的道理，超越了情感和見解，不是世間的比喻能夠相比的。就像整個大海，存在於一個波浪之中，而大海並沒有變小；就像一個小波浪環繞著大海，而波浪並沒有變大。同時完全周遍于各個波浪，而大海並沒有不同；同時各自環繞著大海，而波浪並不是一個。而且，大海完全周遍於一個波浪時，不妨礙它整體周遍于各個波浪；一個波浪完全環繞大海時，各個波浪也各自完全環繞，互不相礙，要仔細思考。解釋說：用大海比喻真理，用波浪比喻事物，比喻理和事相互周遍，而不是一也不是異。那麼，大海存在於波浪之中而沒有變小，因為具有相同的濕性，而廣狹沒有差別；波浪環繞著大海而沒有變大，因為沒有破壞其本來的相狀，而一和多完全周遍。 問：
【English Translation】 English version Shun. There are ten gates of penetration. First, the gate of principle pervading phenomena: This refers to the principle that can pervade, whose nature has no limits or divisions. The phenomena that are pervaded, although having positions and differences, in each and every phenomenon, the principle is completely pervasive, not partially pervasive. Why? Because the true principle is indivisible. Therefore, even a single mote of dust contains boundless truth, without being incomplete. Second, the gate of phenomena pervading principle: This refers to the phenomena that can pervade, which have limits and divisions. The principle that is pervaded must be without limits or divisions. This limited phenomenon, in relation to the unlimited principle, is completely the same, not partially the same. Why? Because the substance of phenomena is empty and without self-nature, like the principle. Therefore, a single mote of dust is not destroyed, but pervades the entire Dharma Realm. Just like a single mote of dust, all dharmas are also like this; contemplate it carefully. Moreover, the nature of principle is not only without division, so it is in all places, and the whole exists within one; second, it is not only with division, so it is always in one, and the whole exists in all places. A single dharma of phenomena is not only with division, so it is often here and also often in other places; second, it is not only without division, so it pervades all places, without moving from its original position. Moreover, one, because the nature of principle is not only without division, so it is not outside of one phenomenon; second, it is not only with division, so it is not inside of one phenomenon. A single dharma of phenomena is not only with division, so it is often here and yet nowhere; second, it is not only without division, so it is often in other places and yet nowhere. Therefore, nowhere and yet everywhere, being here and being there, there is no obstruction. This principle of complete pervasion transcends emotions and views, and cannot be compared to worldly analogies. Just like the entire ocean, existing within a single wave, and yet the ocean has not become smaller; just like a small wave encircling the ocean, and yet the wave has not become larger. Simultaneously completely pervading all the waves, and yet the ocean is not different; simultaneously each encircling the ocean, and yet the waves are not one. Moreover, when the ocean completely pervades a single wave, it does not hinder it from completely pervading all the waves; when a wave completely encircles the ocean, each wave also completely encircles, without hindering each other; contemplate it carefully. Explanation: Use the ocean as an analogy for truth (真理, Zhenli), and the waves as an analogy for phenomena (事物, Shiwu), to illustrate the mutual pervasion of principle and phenomena, which is neither one nor different. Then, the ocean exists within the wave without becoming smaller, because it has the same wetness, and the breadth and narrowness have no difference; the wave encircles the ocean without becoming larger, because it does not destroy its original form, and one and many completely pervade. Question:
理既全遍一塵。何故非小。既不同塵而小。何得說為全體遍一塵。一塵全匝于理性。何故非大。若不同理而廣大。何得全遍於理性。既成矛盾。義甚相違。
答。理事相望。各非一異。故全收而不壞本。先理望事。有其四句。一真理與事非異故。真理全體在事中。二真理與事非一故。真理體性恒無邊際。三以非一即非異故。無邊理性。全在一塵。四以非異即非一故。一塵理性。無有分限。次事望理。亦有四句。一事法與理非異故。全匝于理性。二事法與理非一故。不壞於一塵。三。以非一即非異故。一小塵匝于無邊理性。四。以非異即非一故。一塵匝無邊理性。而塵不大。思之。
問。無邊理性。全遍一塵時。外諸事處。為有理性。為無理性。若塵外有理。則非全體遍一塵。若塵外無理。則非全遍一切事。義甚相違。
答。以一理性融故。多事無礙故。得全在內而全在外。無障無礙。各有四句。先就理四句。一以理性全體在一切事中時。不礙全體在一塵處。是故在外則在內。二全體在一塵中時。不礙全體在餘事處。是故在內則在外。三以無二之性。各全在一切中時。是故亦在內亦在外。四以無二之性。非一切故。是故。非內非外。前三句。明與一切法非異。此之一句。明與一切法非一。良為非一非
【現代漢語翻譯】 現代漢語譯本： 理體既然是完全周遍於一微塵之中，為什麼說它不是小的呢？如果它與微塵不同，因而顯得小，又怎麼能說它是全體周遍於一微塵之中呢？一微塵完全包含著理性，為什麼說它不是大的呢？如果它與理不同，因而顯得廣大，又怎麼能完全周遍于理性之中呢？這已經構成了矛盾，意義非常不符。
回答：理和事相互觀望，各自都不是絕對的同一或差異。因此，能夠完全包容而不破壞其根本。先從理的角度來看事，有四種說法：一是真理與事不是不同的，所以真理的全體存在於事中。二是真理與事不是同一的，所以真理的體性恒常沒有邊際。三是因為非一即非異，所以無邊的理性，完全在一微塵中。四是因為非異即非一，所以一微塵的理性，沒有分界和限制。其次，從事的角度來看理，也有四種說法：一是事法與理不是不同的，所以完全包含于理性之中。二是事法與理不是同一的，所以不破壞其作為一微塵的本性。三是因為非一即非異，所以一小微塵包含于無邊的理性之中。四是因為非異即非一，所以一微塵包含無邊的理性，而微塵並不因此變大。仔細思考這些。
提問：無邊的理性，完全周遍於一微塵時，微塵之外的其他事物處所，是有理性，還是沒有理性？如果微塵之外有理性，那就不是全體周遍於一微塵。如果微塵之外沒有理性，那就不是完全周遍於一切事物。這意義非常矛盾。
回答：因為一個理性融合的緣故，多個事物之間沒有障礙的緣故，所以能夠完全在內而又完全在外，沒有阻礙。各有四種說法。先就理來說四句：一是理性全體在一切事物中時，不妨礙全體在一微塵處。所以說，在外即在內。二是在一微塵中時，不妨礙全體在其餘事物處。所以說，在內即在外。三是因為無二的體性，各自完全在一切之中時，所以說，也在內也在外。四是因為無二的體性，不是一切，所以說，非內非外。前三句，說明與一切法不是不同的。這一句，說明與一切法不是同一的。確實是因為非一非異的緣故。
【English Translation】 English version: Since principle (理, lǐ) is completely pervasive in a single mote of dust, why is it said to be not small? If it is different from the dust and therefore appears small, how can it be said to be entirely pervasive in a single mote of dust? Since a single mote of dust fully encompasses principle, why is it said to be not large? If it is different from principle and therefore appears vast, how can it be entirely pervasive in principle? This constitutes a contradiction, and the meanings are greatly contradictory.
Answer: Principle and phenomena (事, shì) are viewed in relation to each other, and each is neither absolutely identical nor different. Therefore, they can be fully inclusive without destroying their fundamental nature. First, viewing phenomena from the perspective of principle, there are four statements: First, true principle is not different from phenomena, so the entirety of true principle exists within phenomena. Second, true principle is not identical to phenomena, so the nature of true principle is eternally without limit. Third, because non-identity implies non-difference, boundless principle is entirely within a single mote of dust. Fourth, because non-difference implies non-identity, the principle within a single mote of dust has no boundaries or limitations. Next, viewing principle from the perspective of phenomena, there are also four statements: First, phenomenal dharmas (事法, shì fǎ) are not different from principle, so they are fully contained within principle. Second, phenomenal dharmas are not identical to principle, so they do not destroy their nature as a single mote of dust. Third, because non-identity implies non-difference, a small mote of dust encompasses boundless principle. Fourth, because non-difference implies non-identity, a single mote of dust encompasses boundless principle, yet the dust does not become large. Consider these carefully.
Question: When boundless principle is completely pervasive in a single mote of dust, do other places outside the dust have principle, or do they not have principle? If there is principle outside the dust, then it is not entirely pervasive in a single mote of dust. If there is no principle outside the dust, then it is not completely pervasive in all things. This meaning is very contradictory.
Answer: Because of the fusion of a single principle and because multiple phenomena are unobstructed, it is possible to be completely within and completely without, without obstruction. There are four statements for each. First, regarding the four statements about principle: First, when the entirety of principle is in all things, it does not hinder the entirety from being in a single mote of dust. Therefore, being outside is being inside. Second, when the entirety is in a single mote of dust, it does not hinder the entirety from being in other things. Therefore, being inside is being outside. Third, because of the nature of non-duality, when each is completely in everything, therefore, it is also inside and also outside. Fourth, because of the nature of non-duality, it is not everything, therefore, it is neither inside nor outside. The first three statements explain that it is not different from all dharmas. This one statement explains that it is not identical to all dharmas. Indeed, it is because of non-identity and non-difference.
異故。內外無礙。次就事四句。一一塵全匝于理時。不礙一切事法亦全匝。是故在內即在外。二一切法各匝理性時。不礙一塵亦全匝。是故在外則在內。三。以諸法同時各匝故。是故全內亦全外。無有障礙。四以諸事法各不壞故。彼此相望。非內非外。思之。釋曰。以理在一為內。在多為外。事亦以一為內。以多為外。何故如是。一多內外。相遍相在而無障礙。唯是一心圓融故。寄理事以彰之。以體寂邊。目之為理。以用動邊。目之為事。以理是心之性。以事是心之相。性相俱心。所以一切無礙。如上無邊分限差別之事。唯以一理性镕融。自然大小相含。一多即入。如金鑄十法界像。若消镕則無異相。如和融但是一金。以理性為洪爐。镕萬事為大冶。則銷和萬法。同會一真。三依理成事門。謂事無別體。要因真理而得成立。以諸緣起。皆無自性故。由無性理。事方成故。如波要因於水。能成立故。依如來藏。得有諸法。當知亦爾。思之。四事能顯理門。謂由事攬理故。則事虛而理實。以事虛故。全事中之理。挺然露現。猶如波相虛。令水體露現。當知此中。道理亦爾。思之。五以理奪事門。謂事既攬理成。遂令事相皆盡。唯一真理。平等顯現。以離真理外。無片事可得故。如水奪波。波無不盡。此則水存於已。壞波令
【現代漢語翻譯】 現代漢語譯本 異故，內外沒有阻礙。接下來就事相的四句來解釋：每一微塵都完全周遍于理性時，不妨礙一切事法也完全周遍。所以在內也就是在外。二，一切法各自周遍理性時，不妨礙一微塵也完全周遍。所以在外也就是在內。三，因為諸法同時各自周遍，所以完全在內也完全在外，沒有障礙。四，因為諸事法各自不壞，彼此相對而望，非內非外。仔細思考。 解釋說：以理在'一'為內，在'多'為外。事相也以'一'為內，以'多'為外。為什麼這樣說呢？'一'和'多'、內外，互相周遍、互相存在而沒有障礙，只是因為一心圓融的緣故。借用理和事來彰顯這一點。以體性寂靜的一面，稱之為理；以作用生動的一面，稱之為事。以理是心的體性，以事是心的相狀。體性和相狀都歸於心，所以一切沒有阻礙。如同上面無邊分限差別的事相，只是用一個理性來镕融，自然大小互相包含，'一'和'多'互相即入。如同用金鑄造十法界的像，如果消镕了就沒有不同的形象，如同和融了就只是一塊金。以理性為洪爐，镕煉萬事為大冶，那麼銷和萬法，共同匯歸於一真。 三，依理成事門。意思是事相沒有別的自體，要依靠真理才能成立。因為諸緣起都沒有自性，由於沒有自性的理，事相才能成立。如同波浪要依靠水，才能成立。依靠如來藏（Tathagatagarbha，如來法身），才能有諸法。應當知道也是這樣。仔細思考。 四，事能顯理門。意思是由於事相包含著理，那麼事相是虛幻的而理是真實的。因為事相是虛幻的，所以整個事相中的理，挺然顯露出來。猶如波浪的相狀是虛幻的，使得水的本體顯露出來。應當知道這裡面的道理也是這樣。仔細思考。 五，以理奪事門。意思是事相既然包含著理而成立，於是使得事相都消失，只有一真理平等顯現。因為離開真理之外，沒有一片事相可以得到。如同水淹沒了波浪，波浪沒有不消失的。這則是水存在於自身，破壞波浪使之消失。
【English Translation】 English version Because of the difference, there is no obstruction inside or outside. Next, regarding the four phrases concerning phenomena: When each dust particle completely pervades the principle, it does not hinder all phenomena from also completely pervading. Therefore, being inside is the same as being outside. Second, when all dharmas each pervade the nature of reality, they do not hinder even a single dust particle from also completely pervading. Therefore, being outside is the same as being inside. Third, because all dharmas simultaneously pervade each other, therefore being completely inside is also completely outside, without any obstruction. Fourth, because all phenomena do not destroy each other, they are neither inside nor outside when viewed in relation to each other. Ponder this. The explanation says: Considering the principle to be 'one' is inside, and considering it to be 'many' is outside. Phenomena are also considered 'one' to be inside and 'many' to be outside. Why is it like this? 'One' and 'many,' inside and outside, mutually pervade and exist without obstruction, simply because of the perfect fusion of the one mind. This is illustrated by borrowing principle and phenomena. The aspect of stillness of the substance is called principle; the aspect of activity of the function is called phenomena. Principle is the nature of the mind, and phenomena are the characteristics of the mind. Nature and characteristics both belong to the mind, so everything is without obstruction. Like the boundless, limited, and differentiated phenomena mentioned above, they are all fused by one principle, naturally containing each other in size, and 'one' and 'many' enter into each other. Like casting images of the Ten Dharma Realms from gold, if they are melted down, there will be no different forms, just like when they are harmonized, there is only one gold. Using principle as the great furnace and smelting all things as the great forge, then melting and harmonizing all dharmas, they will all converge into one truth. Third, the gate of establishing phenomena based on principle. This means that phenomena have no separate self-nature; they must rely on true principle to be established. Because all arising conditions have no self-nature, phenomena can only be established due to the principle of no-self-nature. Just as waves must rely on water to be established. Relying on the Tathagatagarbha (如來藏, the womb of the Tathagata), there can be all dharmas. You should know that it is also like this. Ponder this. Fourth, the gate of phenomena revealing principle. This means that because phenomena embrace principle, phenomena are illusory while principle is real. Because phenomena are illusory, the principle within the entire phenomenon is clearly revealed. Just as the appearance of waves is illusory, causing the substance of water to be revealed. You should know that the principle here is also like this. Ponder this. Fifth, the gate of principle seizing phenomena. This means that since phenomena are established by embracing principle, this causes all phenomena to disappear, and only the one true principle is equally revealed. Because apart from true principle, no single phenomenon can be obtained. Just as water overwhelms waves, and no wave fails to disappear. This means that water exists in itself, destroying the waves and causing them to disappear.
盡。六事能隱理門。謂真理隨緣。成諸事法。然此事法既匝于理。遂令事顯理不現也。如水成波。動顯靜隱。經云。法身流轉五道。名曰眾生。故令眾生現時。法身不現也。七真理即事門。謂凡是真理。必非事外。以是法無我理故。事必依理。以理虛無體故。是故此理。舉體皆事。方為真理。如水即波。動而非濕。八。事法即理門。謂緣起事法。必無自性。舉體即真故。說眾生即如。不待滅也。如波動相。舉體即水無異也。九真理非事門。謂即事之理。而非是事。以真妄異故。實非虛故。所依非能依故。如即波之水非波。以動濕異故。十事法非理門。謂全理之事。事恒非理。性相異故。能依非所依故。是故舉體全理。而事相宛然。如全水之波。波恒非水。以動義非濕故。華嚴經云。如色與非色。此二不為一。又云。生死及涅槃。分別各不同。釋曰。理事逆順自在者。事理相望。各有四義。四義中。皆二義逆。二義順。謂依理成事。真理即事。順也。以理奪事。真理非事。逆也。事能顯理。事法即理。順也。事能隱理。事法非理。逆也。欲成即成。欲壞即壞。故云自在。成不礙壞。壞不礙成。顯不礙隱。隱不礙顯。故云無礙。正成時即壞等。故云同時。五對皆無前卻。故云頓起。又上四對。何以約理望事。但云成等。不
【現代漢語翻譯】 現代漢語譯本 盡。六、事能隱理門（'事能隱理門'）：意思是真理隨著因緣變化，成就各種事相法。然而，這些事相法既然周遍于真理，就使得事相顯現而真理隱沒。就像水變成波浪，動相顯現而靜止隱沒。《經》中說：『法身流轉於五道，名為眾生。』因此，使得眾生顯現時，法身不顯現。 七、真理即事門（'真理即事門'）：意思是凡是真理，必定不是在事相之外的。因為一切法都是無我的真理，所以事相必定依存於真理。因為真理是虛無本體，所以這個真理，整個本體都是事相，才成為真理。就像水就是波浪，動卻不是濕。 八、事法即理門（'事法即理門'）：意思是緣起的事相法，必定沒有自性，整個本體就是真理。所以說眾生就是如來，不需要滅度。就像波浪的動相，整個本體就是水，沒有差異。 九、真理非事門（'真理非事門'）：意思是即事相的真理，而不是事相。因為真和妄是不同的，真實不是虛妄，所依不是能依。就像即波浪的水不是波浪，因為動和濕是不同的。 十、事法非理門（'事法非理門'）：意思是全體是真理的事相，事相始終不是真理。因為自性和現象不同，能依不是所依。因此，即使全體是真理，事相仍然宛然存在。就像全體是水，波浪始終不是水，因為動的意義不是濕。華嚴經說：『如色與非色，此二不為一。』又說：『生死及涅槃，分別各不同。』 解釋：理事逆順自在，事和理相互觀望，各有四種意義。四種意義中，都有兩種是逆，兩種是順。意思是依理成就事相，真理就是事相，這是順。以理奪取事相，真理不是事相，這是逆。事相能夠顯現真理，事相法就是真理，這是順。事相能夠隱藏真理，事相法不是真理，這是逆。想要成就就成就，想要壞滅就壞滅，所以說自在。成就不妨礙壞滅，壞滅不妨礙成就，顯現不妨礙隱藏，隱藏不妨礙顯現，所以說無礙。正在成就時就是壞滅等，所以說同時。五對都沒有先後，所以說頓起。又上面四對，為什麼只從真理的角度來看事相，只說成就等，不說
【English Translation】 English version End. Six: The Gate of Affairs Concealing Principle (Shi Neng Yin Li Men). This means that true principle changes with conditions, accomplishing all kinds of phenomenal dharmas. However, since these phenomenal dharmas pervade the principle, they cause the phenomena to appear while the principle is hidden. It's like water becoming waves, where movement is apparent and stillness is hidden. The Sutra says: 'The Dharmakaya flows through the five paths, called sentient beings.' Therefore, when sentient beings appear, the Dharmakaya is not apparent. Seven: The Gate of True Principle Being Identical to Affairs (Zhen Li Ji Shi Men). This means that all true principles must not be outside of phenomena. Because all dharmas are the principle of no-self, phenomena must rely on principle. Because principle is a void substance, this principle, the entire substance, is phenomena, and only then does it become true principle. It's like water being identical to waves, moving but not wet. Eight: The Gate of Phenomenal Dharmas Being Identical to Principle (Shi Fa Ji Li Men). This means that the phenomenal dharmas arising from conditions must have no self-nature, and the entire substance is true principle. Therefore, it is said that sentient beings are thusness (Tathata), without needing to be extinguished. It's like the movement of waves, the entire substance is water, without difference. Nine: The Gate of True Principle Not Being Affairs (Zhen Li Fei Shi Men). This means that the true principle that is identical to phenomena is not phenomena. Because truth and delusion are different, reality is not illusion, and that which is relied upon is not that which can rely. It's like the water that is identical to waves is not waves, because movement and wetness are different. Ten: The Gate of Phenomenal Dharmas Not Being Principle (Shi Fa Fei Li Men). This means that the phenomena that are entirely principle are always not principle. Because nature and appearance are different, and that which can rely is not that which is relied upon. Therefore, even if the entire substance is principle, the appearance of phenomena still exists distinctly. It's like waves that are entirely water are always not water, because the meaning of movement is not wetness. The Avatamsaka Sutra says: 'Like form and non-form, these two are not one.' It also says: 'Birth and death and Nirvana, are distinctly different.' Explanation: The principle and affairs are free in reverse and forward order. Affairs and principle look at each other, each having four meanings. In the four meanings, there are two that are reverse and two that are forward. It means that relying on principle to accomplish phenomena, true principle is phenomena, this is forward. Taking away phenomena with principle, true principle is not phenomena, this is reverse. Phenomena can reveal principle, phenomenal dharmas are principle, this is forward. Phenomena can conceal principle, phenomenal dharmas are not principle, this is reverse. Wanting to accomplish, it accomplishes; wanting to destroy, it destroys, therefore it is said to be free. Accomplishment does not hinder destruction, destruction does not hinder accomplishment, manifestation does not hinder concealment, concealment does not hinder manifestation, therefore it is said to be unobstructed. At the time of accomplishment, it is destruction, etc., therefore it is said to be simultaneous. The five pairs have no precedence or delay, therefore it is said to be sudden arising. Also, the above four pairs, why only look at phenomena from the perspective of principle, only say accomplishment, etc., and not say
云顯等。約事望理。但云顯等。不云成等。深有所以。何者。事從理生。可許云成。理非新有。但可言顯。事成必滅。故得云壞。真理常住。故但云隱。其即之與一離之與異。大旨則同。細明亦異。理無形相。但可即事。而事有萬差。故言。與理冥一理絕諸相。故云離事。事有差異。故云異理。上約義別。有此不同。若統收者。應成五對無礙之義。一相遍對。二相成對。三相害對。四即相對。五不即對。五中前四。明事理不離。后一明事理不即。又五對之中。共有三義。成顯一對。是事理相作義。奪隱及不即二對。是事理。相違義。相遍及相即二對。是事理不相礙義。又由第二相作。故有第四相即。由相即。故相遍。由有第三相違。故有第五不即。又若無不即。無可相遍。故說真空妙有。各有四義。約理望事。即真空四義。一廢己成他義。即依理成事門。二泯他顯己義。即真理奪事門。三自他俱存義。即真理非事門。四。自他俱泯義。即真理即事門。由其即故。而互泯也。又初及三即理遍事門。以自存故。舉體成他故遍他也。后約事望理。即妙有四義。一顯他自盡。即事能顯理門。二自顯隱他義。即事能隱理門。三自他俱存義。即事法非理門。四自他俱泯義。即事法即理門。又初及三即事遍於理門。以自存故。而能顯
他。故遍他也。故說約空有存亡無礙。真空隱顯自在。理事。镕融者。镕。冶也。謂初銷義。融。和也。謂終成義。以理镕事。事與理融。觀之於心。即名此觀。觀事當俗。觀理當真。今觀理事無礙。中道第一義觀。自然悲智相導。成無住行。又理事十門。總分五對。一理事相遍。二理事相成。三理事相害。四理事相即。五理事相非。理即性空真理。一相無相。事即染凈心境。互為緣起。起滅時分。此彼相貌。不可具陳。相遍二門。是全遍全同。理不可分故。華嚴經。頌云。法性遍在一切處。一切眾生及國土。三世悉在無有餘。亦無形相而可得。三句即全遍。末句即不可分。相成二門。依理。成事。則如因水成波。似依空立色。真如不守自性。能隨萬緣。事能顯理。則如影像表鏡明。識智表本性。華嚴經頌云。了知一切法。自性無所有。如是解諸法。即見盧舍那。相害二門。以理奪事。如水奪波。事能隱理。似煙鬱火。相即二門。真理即事。如水不離冰。若但是空。出於事外。則不即事。今即法為無我理。離事何有理耶。事法即理。則緣起無性。一切眾生亦如也。相非二門。能所有異。真妄不同。則于解常自一。于諦常自二。相即則非二。相非則非一。非一故不壞俗諦。非二故不隱真諦。此真諦性空之理。空而不空。
斯俗諦幻有之事有而不有。不有之有。有不礙空。不空之空。空不絕有。彼此無寄。遞互相成。若心內定一法是有。即墮常。若心外執法是無。即沉斷。俱成見網。不入圓宗。如上圓融。約理事無礙訖。
宗鏡錄卷第十二
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第十三
慧日永明寺主智覺禪師延壽集
夫前已明一心理事無礙。今約周遍含容觀中事事無礙者。如法界觀序云。使觀全事之理。隨事。而一一可見。全理之事。隨理而一一可融。然後一多無礙。大小相含。則能施為隱顯。神用不測矣。乃至欲使學人。冥此境于自心。心慧既明。自見無盡之義。此周遍含容觀。亦具十門。一理如事門。謂事法既虛。相無不盡。理性真實。體無不現。此則事無別事。即全理為事。是故菩薩。雖復看事。即是觀理。然說此事。為不即理。釋云。由此真理全為事故。如事顯現。如事差別。大小一多。變易無量。又此真理。即與一切千差萬別之事。俱時歷然顯現。如耳目所對之境。亦如芥瓶。亦如真金。為佛菩薩比丘。及六道眾生形像之時。與諸像一時顯現。無分毫之隱。亦無分毫不像。今理性亦爾。無分毫隱。亦無分毫不事。不同真空。
【現代漢語翻譯】 現代漢語譯本： 世俗諦認為幻有的事物，說它有，但又不是真的有。說它沒有，但又不是真的沒有。有不妨礙空，不空的空。空不隔絕有，彼此之間沒有依賴，互相成就。如果內心執著于某一種法是實有，那就落入了常見。如果向外執著於法是空無，那就沉溺於斷見。這兩種情況都會形成見解的羅網，無法進入圓融的宗門。以上所說的圓融，是就理和事之間沒有障礙而言。
《宗鏡錄》卷第十二
丙午年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
現代漢語譯本： 《宗鏡錄》卷第十三
慧日永明寺住持智覺禪師延壽 輯
前面已經闡明了一心理事無礙的道理，現在要說明的是，從周遍含容觀的角度來看，事和事之間也是沒有障礙的。比如《法界觀序》里說：『要使觀行者能夠看到全體事相的理體，隨著每一件事相，都能一一顯現。全體理體的作用，隨著每一條理路，都能一一融合。』這樣，就能達到一和多沒有障礙，大和小互相包含的境界，從而能夠施展隱顯變化的神通，其作用不可測度。乃至要使學人，將這種境界融入自己的內心。心智一旦明瞭，自然就能領悟到無窮無盡的意義。』這種周遍含容觀，也具備十個門徑。第一是理如事門。意思是說，事法是虛幻不實的，它的相貌沒有不窮盡的；理性是真實存在的，它的本體沒有不顯現的。這樣，事就不是獨立於理之外的事，而是全體理的顯現。所以菩薩雖然在觀察事相，實際上就是在觀照理體。然而，（爲了方便理解）說這個事相，並不是直接就是理體。解釋說，這是因為真理完全顯現為事相的緣故，所以它會如事相一樣顯現，如事相一樣有差別，有大小一多，有變易無量。而且，這種真理，是和一切千差萬別的事相，同時歷歷分明地顯現出來的，就像耳目所面對的境界一樣，也像芥子納須彌，也像真金可以化現為佛、菩薩、比丘，以及六道眾生的形象一樣，與各種形象同時顯現，沒有絲毫的隱藏，也沒有絲毫的不像。現在的理性也是這樣，沒有絲毫的隱藏，也沒有絲毫的不像事相。這和真空不一樣。
【English Translation】 English version: The mundane truth (sūtra satya) considers illusory phenomena as existing yet not truly existing. Saying they don't exist, yet they are not truly non-existent. Existence does not obstruct emptiness, emptiness that is not empty. Emptiness does not sever existence, they are mutually independent and complete each other. If the mind clings to a single dharma (law/phenomenon) as truly existent, it falls into eternalism. If the mind clings to external dharmas as non-existent, it sinks into nihilism. Both become nets of views, unable to enter the perfect school. The above-mentioned perfect fusion refers to the unobstructedness between principle (li) and phenomena (shi).
Zong Jing Lu (Record of the Source Mirror) Volume 12
Engraved by the Grand Repository Supervisor of the Bingwu Year Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
English version: Zong Jing Lu (Record of the Source Mirror) Volume 13
Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yongming Temple
Having previously clarified the unobstructedness between principle (li) and phenomena (shi) in the one mind, we will now discuss the unobstructedness among phenomena from the perspective of the all-encompassing contemplation. As the preface to the 'Fa Jie Guan' (Contemplation of the Dharmadhatu) states: 'It enables the practitioner to see the principle of the entire phenomenon, manifesting in each and every phenomenon. The function of the entire principle can be integrated into each and every principle.' Then, one and many become unobstructed, large and small contain each other, enabling the manifestation of hidden and apparent transformations, with unfathomable divine functions. Furthermore, it aims to enable practitioners to merge this realm into their own minds. Once the wisdom of the mind is clear, they will naturally see the meaning of the inexhaustible.' This all-encompassing contemplation also possesses ten gates. The first is the gate of principle being like phenomena. This means that since phenomena are illusory, their appearances are inexhaustible. The nature of principle is real, and its essence is fully manifested. Thus, phenomena are not separate from principle, but rather the entire principle manifests as phenomena. Therefore, when a Bodhisattva observes phenomena, they are actually contemplating principle. However, (for ease of understanding) it is said that this phenomenon is not directly the principle. This is because the true principle fully manifests as phenomena, appearing as phenomena, differentiating as phenomena, with large and small, one and many, and limitless transformations. Moreover, this true principle, together with all the myriad different phenomena, simultaneously and clearly manifests, just like the realm perceived by the ears and eyes, like a mustard seed containing Mount Sumeru, or like pure gold transforming into the forms of Buddhas, Bodhisattvas, Bhikkhus (monks), and beings of the six realms, appearing simultaneously with all forms, without the slightest concealment, and without the slightest dissimilarity. The nature of principle is also like this, without the slightest concealment, and without the slightest dissimilarity from phenomena. This is different from pure emptiness (śūnyatā).
但觀理奪事門中。唯是空理現也。故菩薩雖復看事。即是觀理。然說此事為不即理者。以事虛無體。而不壞相。所以觀眾生。見諸佛。觀生死。見涅槃。以全理之事恒常顯現。是以事既全理。故不即理。若也即理。是不全矣。如金鑄十法界像。一一像。全體是金。不可更言即金也。二事如理門。謂諸事法與理非異故。事隨理而圓遍。遂令一塵普遍法界。法界全體遍諸法時。此一微塵。亦如理性全在一切法中。如一微塵。一切事法亦爾。釋云。一一事。皆如理普遍廣大。如理徹於三世。如理常住本然。例一切諸佛菩薩。緣覺聲聞。及六道眾生。一一皆爾。乃至一塵一念。性相作用。行位因果。無不圓足。三事含理事門。謂諸事法與理非一故。存本一事。而為廣容。如一微塵。其相不大。而能容攝無邊法界。由剎等諸法。既不離法界故。俱在一塵中現。如一塵。一切法亦爾。此理事融通。非一非異故。總有四句。一。一中一。二一切中一。三一中一切。四一切中一切。各有所由。思之。釋云。一中一者。上一是能含。下一是所含。下一是能遍。上一是所遍。餘三句。一一例知。四通局無礙門。謂事與理非一即非異故。令此事法不離一處。即全遍十方一切塵內。非異即非一故。全遍十方而不動一位。即遠即近。即遍即住。無
【現代漢語翻譯】 現代漢語譯本 但觀理奪事門中，唯是空理現也。（觀理奪事：觀察真理而捨棄對事物的執著）因此，菩薩即使觀察事物，實際上也是在觀察真理。然而，說此事不即是理，是因為事物的體性是虛無的，但其表相卻不會消失。所以，觀察眾生，能見到諸佛；觀察生死，能見到涅槃。因為完全體現真理的事物恒常顯現，所以事物既然完全體現真理，就不等同於真理。如果等同於真理，就不是完全體現了。比如用金鑄造十法界（十法界：佛教中的十種境界）的像，每一個像，整體都是金，不能再說它等同於金了。 二、事如理門，是指諸事法與理不是不同的。因為事物隨著理而圓滿周遍，所以能使一粒微塵普遍存在於法界（法界：宇宙萬有）。當法界的全體周遍于諸法時，這一粒微塵，也像理性一樣完全存在於一切法中。像一粒微塵一樣，一切事法也是如此。解釋說，每一件事，都如理一樣普遍廣大，如理一樣貫穿於過去、現在、未來三世，如理一樣恒常存在於本然的狀態。例如一切諸佛、菩薩（菩薩：立志修行以達到佛的境界的人）、緣覺（緣覺：通過觀察事物因緣而覺悟的人）、聲聞（聲聞：聽聞佛法而修行證果的人），以及六道眾生（六道眾生：天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），每一個都是如此。乃至一粒微塵、一個念頭，其性相作用、行位因果，沒有不圓滿具足的。 三、事含理事門，是指諸事法與理不是一回事。儲存原本的一件事物，而能廣闊地容納。比如一粒微塵，其相貌不大，卻能容納無邊法界。由於剎土（剎土：佛所居住的國土）等諸法，既然不離開法界，就都存在於一粒微塵中顯現。像一粒微塵一樣，一切法也是如此。這種理事融通，非一非異，所以總共有四句：一、一中一；二、一切中一；三、一中一切；四、一切中一切。各自有其道理，仔細思考。解釋說，『一中一』，上面的是能包含的，下面的是所包含的；下面的是能周遍的，上面的是所周遍的。其餘三句，一一類推可知。 四、通局無礙門，是指事與理非一即非異。使這件事法不離開一處，就完全周遍於十方一切塵土之內。非異即非一，就完全周遍於十方而不動一位。即遠即近，即周遍即安住，沒有...
【English Translation】 English version In the 'Observing Principle Overriding Phenomena' gate, only the principle of emptiness manifests. Therefore, even when a Bodhisattva (Bodhisattva: one who seeks enlightenment) observes phenomena, they are actually observing the principle. However, to say that phenomena are not identical to the principle is because the essence of phenomena is emptiness, yet their appearance does not disappear. Thus, observing sentient beings allows one to see all Buddhas; observing birth and death allows one to see Nirvana (Nirvana: a state of perfect peace). Because phenomena that fully embody the principle constantly manifest, phenomena, being a complete manifestation of the principle, are not identical to the principle. If they were identical, it would not be a complete manifestation. For example, if gold is used to cast images of the Ten Dharma Realms (Ten Dharma Realms: the ten states of existence in Buddhism), each image is entirely gold; one cannot further say that it is identical to gold. Second, the 'Phenomena as Principle' gate means that all phenomena are not different from the principle. Because phenomena follow the principle and are perfectly pervasive, it enables a single dust mote to pervade the entire Dharma Realm (Dharma Realm: the universe and all its phenomena). When the entirety of the Dharma Realm pervades all phenomena, this single dust mote, like the principle, is fully present in all phenomena. Just as with a single dust mote, so it is with all phenomena. It is explained that each phenomenon is universally vast like the principle, penetrates the three times (past, present, and future) like the principle, and constantly abides in its original state like the principle. For example, all Buddhas, Bodhisattvas (Bodhisattva: one who seeks enlightenment), Pratyekabuddhas (Pratyekabuddhas: one who attains enlightenment through observing dependent origination), Sravakas (Sravakas: one who attains enlightenment through hearing the teachings), and beings in the six realms (six realms: the realms of gods, humans, asuras, animals, hungry ghosts, and hell beings) are each like this. Even a single dust mote, a single thought, its nature, characteristics, function, activity, position, cause, and effect are all perfectly complete. Third, the 'Phenomena Containing Principle and Phenomena' gate means that all phenomena are not one and the same as the principle. Preserving the original phenomenon allows for broad containment. For example, a single dust mote, though small in appearance, can contain the boundless Dharma Realm. Because lands (lands: Buddha's realm) and other phenomena do not depart from the Dharma Realm, they all manifest within a single dust mote. Just as with a single dust mote, so it is with all phenomena. This interpenetration of principle and phenomena, being neither one nor different, can be summarized in four phrases: 1. One within one; 2. One within all; 3. All within one; 4. All within all. Each has its own reason; contemplate them carefully. It is explained that 'one within one' means the former is the container, and the latter is the contained; the latter is the pervader, and the former is the pervaded. The remaining three phrases can be understood by analogy. Fourth, the 'Unobstructed Interpenetration of Universality and Particularity' gate means that phenomena and principle are neither one nor different. This allows the phenomenon to not depart from one place, yet fully pervade all dust motes in the ten directions. Being neither different nor one, it fully pervades the ten directions without moving from its position. It is both far and near, both pervasive and abiding, without...
障無礙。五廣狹無礙門。謂事與理非一即非異故。不壞一塵。而能廣容十方剎海。由非異即非一故。廣容十方法界。而微塵不大。是則一塵之事。即廣即狹。即大即小。無障無礙。六遍容無礙門。謂此一塵望於一切。由普遍即是廣容故。遍在一切中。時即復還攝一切諸法。全住自中。又由廣容即是普遍故。令此一塵。還則遍在自內一切差別法中。是故此塵。自遍他時。即他遍自。能容能入。同時遍攝無礙。思之。七攝入無礙門。謂彼一切望於一法。以入他即是攝他故。一切全入一中之時。即彼全一還覆在自一切之內。同時無礙。思之。又由攝他即是入他故。一法全在一切中時。還令一切恒在一內。同時無礙。思之。釋云。此上無礙。猶如鏡燈。即十鏡互入。如九鏡入彼一鏡中時。即攝彼一鏡還入九鏡之內。同時互動。故云無礙。八交涉無礙門。謂一望於一切。有攝有入。通有四句。謂一攝一切。一入一切。一切攝一。一切入一。一攝一。一入一。一切攝一切。一切入一切。同時交參無礙。釋云。一攝一。一入一者。如東鏡攝彼西鏡。入我東鏡中時。即我東鏡。入彼西鏡中去。一切攝一切。一切入一切者。圓滿常如。此句。但以言不頓彰故。假前三句句皆圓滿。九相在無礙門。謂一切望一亦有攝有入。亦有四句。謂攝一
入一。攝一切入一。攝一入一切。攝一切入一切。同時交參無礙。釋云。此與前四句不同。前但此彼同時攝入。今則欲入彼時。必別攝余法。帶之將入彼中。發起重重無盡之勢。攝一入一者。如東鏡能攝南鏡。帶之將入西鏡之中。即東鏡為能攝能入。南鏡為所攝。西鏡為所入也。此則釋迦世尊。攝文殊菩薩。入普賢中也。攝一切入一者。如東鏡攝餘八鏡。帶之將入南鏡之中時。東鏡為能攝能入。八鏡為所攝。南鏡為所入。則一佛攝一切眾生帶之同入一眾生中也。攝一入一切者。如東鏡能攝南鏡。帶之將入餘八鏡中。攝一切入一切者。如東鏡攝九鏡。帶之將入九鏡之中時。東一鏡為能攝能入。九鏡為所攝。亦即便為所入也。此句正明諸法。互相涉入。一時圓滿。重重無盡也。今現見鏡燈。但入一燈當中之時。則鏡鏡中各有多多之燈。無前後也。則知諸佛菩薩。六道眾生。不有則已。有。即一剎那中。便徹過去未來現在十方。一切凡聖中也。十普融無礙門。謂一切及一普皆同時。更互相望。一一具前兩重四句。普融無礙。準前思之。令圓明顯現。稱行境界。無障無礙。深思之令現在前。是以前九門。文不頓顯故。此攝令同一剎那。既總別同時。則重重無盡也。又華嚴演義云。夫能所相入。心境包含。總具四義。能成無礙。
【現代漢語翻譯】 現代漢語譯本 入一：將一切攝入於一。（意為將所有事物歸納為一個整體。） 攝一切入一：將所有事物攝入於一。（強調整體性。） 攝一入一切：將一攝入於一切。（意為將個體融入整體。） 攝一切入一切：將所有事物攝入于所有事物。（強調普遍聯繫和相互包含。） 同時交參無礙：同時互相交織滲透，沒有任何阻礙。（描述了事物之間相互作用的和諧狀態。） 解釋說：這與前面的四句不同。前面只是此與彼同時攝入，現在則是想要進入彼時，必須另外攝取其他法，帶著它一起進入彼中，發起重重無盡的趨勢。 攝一入一者：比如東邊的鏡子能夠攝入南邊的鏡子，帶著它一起進入西邊的鏡子之中，那麼東邊的鏡子就是能攝能入，南邊的鏡子就是所攝，西邊的鏡子就是所入。這就像釋迦世尊（Sakyamuni Buddha）攝入文殊菩薩（Manjusri Bodhisattva），進入普賢（Samantabhadra）之中。 攝一切入一者：比如東邊的鏡子攝入其餘八面鏡子，帶著它們一起進入南邊的鏡子之中時，東邊的鏡子就是能攝能入，八面鏡子就是所攝，南邊的鏡子就是所入。那麼就是一佛（Buddha）攝入一切眾生，帶著他們一同進入一個眾生之中。 攝一入一切者：比如東邊的鏡子能夠攝入南邊的鏡子，帶著它一起進入其餘八面鏡子中。 攝一切入一切者：比如東邊的鏡子攝入九面鏡子，帶著它們一起進入九面鏡子之中時，東邊的一面鏡子就是能攝能入，九面鏡子就是所攝，也同時就是所入。這句話正是說明諸法互相涉入，一時圓滿，重重無盡。 現在親眼看到鏡燈，當它進入一盞燈當中時，那麼鏡子中的每一面鏡子中都有很多很多的燈，沒有先後之分。那麼就知道諸佛菩薩（Bodhisattvas），六道眾生，不是沒有，一旦有，就在一剎那中，便貫穿過去、未來、現在十方一切凡聖之中。 十普融無礙門：說的是一切及一普遍都同時，互相觀望，每一個都具備前面兩重四句，普遍融合沒有阻礙。按照前面的思路思考，使圓滿明顯地顯現，符合行為的境界，沒有障礙沒有阻礙。深入思考使它現在眼前，這是因為前面的九門，文辭沒有完全顯現的緣故，這裡將它們攝取使之在同一剎那。既然總體和個別同時存在，那麼就是重重無盡。 又《華嚴演義》說：能夠和所相互進入，心和境相互包含，總共具備四種意義，能夠成就沒有阻礙。
【English Translation】 English version Entering into One: Comprehending all into one. (Meaning to summarize all things into a single whole.) Comprehending all into one: Taking all things into one. (Emphasizing wholeness.) Comprehending one into all: Taking one into all. (Meaning to integrate the individual into the whole.) Comprehending all into all: Taking all things into all things. (Emphasizing universal connection and mutual inclusion.) Simultaneous interpenetration without obstruction: Simultaneously interweaving and permeating each other, without any hindrance. (Describing the harmonious state of interaction between things.) Explanation: This is different from the previous four sentences. The previous ones only involved the simultaneous inclusion of 'this' and 'that,' but now, in order to enter 'that,' it is necessary to separately take in other dharmas, bringing them along into 'that,' initiating a trend of endless layers. Comprehending one into one: For example, the eastern mirror can reflect the southern mirror, bringing it into the western mirror. Then the eastern mirror is the one that can comprehend and enter, the southern mirror is what is comprehended, and the western mirror is what is entered. This is like Sakyamuni Buddha (Sakyamuni Buddha) taking Manjusri Bodhisattva (Manjusri Bodhisattva) into Samantabhadra (Samantabhadra). Comprehending all into one: For example, the eastern mirror reflects the other eight mirrors, bringing them into the southern mirror. Then the eastern mirror is the one that can comprehend and enter, the eight mirrors are what are comprehended, and the southern mirror is what is entered. Then it is one Buddha (Buddha) taking all sentient beings, bringing them together into one sentient being. Comprehending one into all: For example, the eastern mirror can reflect the southern mirror, bringing it into the other eight mirrors. Comprehending all into all: For example, the eastern mirror reflects nine mirrors, bringing them into the nine mirrors. Then the eastern mirror is the one that can comprehend and enter, the nine mirrors are what are comprehended, and also what are entered. This sentence precisely explains that all dharmas interpenetrate each other, are perfected at once, and are endlessly layered. Now, seeing the mirror lamp, when it enters one lamp, then each mirror in the mirrors has many, many lamps, without any order. Then we know that the Buddhas (Buddhas) and Bodhisattvas (Bodhisattvas), the beings of the six realms, are not non-existent; once they exist, in an instant, they penetrate the past, future, and present, and all the ordinary and holy beings in the ten directions. The Tenth Universal Interpenetration Without Obstruction Gate: It says that all and one are universally simultaneous, looking at each other, each possessing the previous two sets of four sentences, universally merging without obstruction. Think according to the previous ideas, so that the perfect and obvious appears, in accordance with the realm of action, without hindrance or obstruction. Think deeply to make it appear before you. This is because the previous nine gates were not fully revealed in the text, so here they are taken in to be in the same instant. Since the general and the individual exist simultaneously, then it is endlessly layered. Also, the Huayan Commentary says: The ability and the object enter each other, the mind and the environment contain each other, possessing a total of four meanings, which can achieve no obstruction.
一稱性義。二不壞相義。三不即義。四不離義。由稱性故不離。由不壞相故不即。又如諸剎入毛孔。皆有稱性。及不壞相義。今毛上取稱性義。故知法性之無外。剎上取不壞相義故。不遍稱性之毛。以一毛稱性故。能含廣剎。以廣剎不壞相故。能入一毛。又內外緣起。非即非離。亦有二義。一約內外共為緣起。由不即故。有能所入。由不離故。故得相入。二約內外緣起。與真法性。不即不離。此復二義。一由內外不即法性。有能所入。不離法性故。毛能廣包。剎能遍入。二者。毛約不離法性。如理而包。剎約不即法性。不遍毛孔。思之。此事事無礙觀。如群臣對王。各各全得王力。猶諸子對父。一一全得為父。又如百僧同住一寺。各各全得受用。而寺不分。若空中大小之華。一一遍納無際虛空。而華不壞。則十方一切眾生。全是佛體而無分劑。以不知故。甘稱眇劣。稟如來之智德。反墮愚盲。具廣大之威神。而跧小器。所以志公云。法性量同太虛。眾生髮心自小。如上無礙。但是一心。如海涌千波。鏡含萬像。非一非異。周遍圓融。互奪互成。不存不泯。遂得塵含法界。無虧大小。念包九世廷促同時等事現前。此乃華嚴一部法界緣起自在法門。如在掌中。爛然可見。又非獨華嚴之典。乃至一代時教。難思之妙旨。十方
【現代漢語翻譯】 現代漢語譯本： 一、稱性義（chēng xìng yì）：指事物完全符合其本性的意義。 二、不壞相義（bù huài xiàng yì）：指事物的本相不會被破壞的意義。 三、不即義（bù jí yì）：指事物之間不是完全等同的意義。 四、不離義（bù lí yì）：指事物之間不是完全分離的意義。 因為符合本性，所以不分離；因為本相不壞，所以不完全等同。又比如，許多佛剎進入一個毛孔中，都具有稱性義和不壞相義。現在從毛孔上取稱性義，所以知道法性的無邊無際；從佛剎上取不壞相義，所以佛剎不能遍佈于符合本性的毛孔。因為一根毛孔符合本性，所以能夠包含廣大的佛剎；因為廣大的佛剎本相不壞，所以能夠進入一根毛孔。此外，內外諸法的緣起，非等同也非分離，也有兩種意義：一是內外共同作為緣起，因為不完全等同，所以有能入和所入；因為不分離，所以能夠相互容入。二是內外緣起與真如法性，非等同也非分離。這又有兩種意義：一是由於內外不完全等同於法性，所以有能入和所入；因為不離法性，所以毛孔能夠廣闊地包容，佛剎能夠普遍地進入。二是毛孔依據不離法性的道理而包容，佛剎依據不完全等同於法性的道理，不能遍佈毛孔。仔細思考這些，這是事事無礙的觀想。如同群臣面對國王，各自完全得到國王的力量；又如同兒子面對父親，每一個都完全成為父親的後代。又如同百位僧人同住一座寺廟，各自完全得到受用，而寺廟沒有被分割。如果空中大小的花朵，每一朵都普遍容納無邊的虛空，而花朵沒有損壞，那麼十方一切眾生，全是佛的本體而沒有分別。因為不知道這個道理，甘願自稱為渺小卑劣，稟受如來的智慧和功德，反而墮落為愚癡盲昧，具備廣大的威德神通，卻蜷縮在狹小的器量中。所以志公禪師說：『法性的量如同太虛空，眾生髮的心卻很小。』像上面所說的無礙，都只是一心所顯現的。如同大海涌起千層波浪，鏡子包含萬千景象，非一非異，周遍圓融，互相奪取互相成就，不存留也不泯滅，於是能夠達到微塵包含法界，沒有虧損大小，一念包含過去、現在、未來九世，延長時間和縮短時間等事情顯現在眼前。這正是《華嚴經》一部經所說的法界緣起自在法門，就像在手掌中一樣，清清楚楚地可以看見。而且不僅僅是《華嚴經》的經典，乃至佛陀一代時教中，難以思議的微妙旨意，十方
【English Translation】 English version: 1. The meaning of 'conforming to nature' (chēng xìng yì): Refers to the meaning of things completely conforming to their inherent nature. 2. The meaning of 'non-destructive characteristics' (bù huài xiàng yì): Refers to the meaning of the original form of things not being destroyed. 3. The meaning of 'non-identity' (bù jí yì): Refers to the meaning that things are not completely identical to each other. 4. The meaning of 'non-separation' (bù lí yì): Refers to the meaning that things are not completely separated from each other. Because of conforming to nature, they are not separated; because the original form is not destroyed, they are not completely identical. Furthermore, for example, many Buddha-lands entering a single pore all possess the meaning of conforming to nature and non-destructive characteristics. Now, taking the meaning of conforming to nature from the pore, we know the boundlessness of Dharma-nature; taking the meaning of non-destructive characteristics from the Buddha-lands, the Buddha-lands cannot pervade the pores that conform to nature. Because a single pore conforms to nature, it can contain vast Buddha-lands; because the vast Buddha-lands have non-destructive characteristics, they can enter a single pore. In addition, the arising of internal and external dharmas, neither identical nor separate, also has two meanings: one is that the internal and external together serve as the cause of arising; because they are not completely identical, there is that which can enter and that which is entered; because they are not separate, they can mutually contain each other. The second is that the arising of internal and external is neither identical nor separate from true Dharma-nature. This again has two meanings: one is that because the internal and external are not completely identical to Dharma-nature, there is that which can enter and that which is entered; because they are not separate from Dharma-nature, the pore can broadly contain, and the Buddha-land can universally enter. The second is that the pore relies on the principle of not being separate from Dharma-nature to contain, while the Buddha-land relies on the principle of not being completely identical to Dharma-nature and cannot pervade the pore. Think carefully about these things; this is the contemplation of unobstructedness in all phenomena. It is like ministers facing a king, each fully obtaining the king's power; it is also like sons facing a father, each fully inheriting the father's lineage. It is also like hundreds of monks living in the same temple, each fully receiving its benefits, yet the temple is not divided. If the flowers in the sky, large and small, each universally contain boundless space, yet the flowers are not destroyed, then all sentient beings in the ten directions are entirely the body of the Buddha without division. Because they do not know this principle, they willingly call themselves insignificant and inferior, receiving the wisdom and virtue of the Tathagata, yet falling into ignorance and blindness, possessing vast power and spiritual abilities, yet shrinking into small vessels. Therefore, Zen Master Zhigong said: 'The measure of Dharma-nature is like the great void, but the minds of sentient beings are small.' The unobstructedness mentioned above is all manifested by a single mind. It is like the ocean surging with thousands of waves, a mirror containing myriad images, neither one nor different, universally complete and harmonious, mutually taking and mutually accomplishing, neither existing nor disappearing, thus achieving the state where a dust mote contains the Dharma-realm, without diminishing its size, and a single thought encompasses the past, present, and future nine ages, extending time and shortening time, and such things appear before one's eyes. This is precisely the Dharma-realm origination of the Avatamsaka Sutra's unobstructed Dharma-gate, as clear as in the palm of one's hand. Moreover, it is not only the Avatamsaka Sutra, but even the inconceivable and subtle meaning of the Buddha's teachings throughout his life, the ten directions
諸佛無作之神通。觀音秘密之悲門。文殊法界之智海。一時顯現。洞鑑無疑矣。若非智照深達自心。又焉能悟此希奇之事。如先德云。證佛地者。為塵空無我無性是也。乃至稱理而言。非智所知。如空中鳥飛之時跡。不可求依止跡處也。然空中之跡。既無體相可得。然跡非無。此跡尋之逾廣。要依鳥飛。方詮跡之深廣。當知佛地。要因心相。而得證佛地之深廣。然證入此地。不可住于寂滅。一切諸佛。法不應爾。當示教利喜。學佛方便。學佛智慧。夫佛智慧者。即一切種智。所以般若經中。以種智為佛。則無種不知。無種不見。斯乃以無知知一切知。以無見見一切見。如華嚴離世間品。十種無下劣心中雲。菩薩摩訶薩。又作是念。三世所有一切諸佛。一切佛法。一切眾生。一切國土。一切世間一切三世。一切虛空界。一切法界。一切語言施設界。一切寂滅涅槃界。如是一切種種諸法。我當以一念相應慧。悉知悉覺。悉見悉證。悉修悉斷。然于其中。無分別。離分別。無種種。無差別。無功德。無境界。非有非無。非一非二。以不二智。知一切二。以無相智。知一切相。以無分別智。知一切分別。以無異智知一切異。以無差別智。知一切差別。以無世間智。知一切世間。以無世智。知一切世。以無眾生智。知一切眾生。
【現代漢語翻譯】 現代漢語譯本： 諸佛無需造作的神通，觀音（Avalokiteśvara）秘密的慈悲之門，文殊（Mañjuśrī）法界的智慧之海，一時全部顯現，洞徹明鑑毫無疑問。如果不是智慧觀照深刻通達自心，又怎麼能夠領悟這種稀奇的事情呢？如同先賢所說：『證得佛地的人，視塵世為空，無我無自性。』乃至按照真理而言，不是智慧所能知曉的，就像鳥在空中飛行，它的軌跡不可尋求，沒有可以依止的地方。然而空中的軌跡，既然沒有實體可以得到，但軌跡並非不存在。這種軌跡越尋找越廣闊，要依靠鳥的飛行，才能詮釋軌跡的深廣。應當知道佛地，要依靠心相，才能證得佛地的深廣。然而證入此地，不可停留在寂滅之中，一切諸佛，他們的法則不應該是這樣。應當示現教導，利益眾生，使他們歡喜，教導學習佛的方便法門，學習佛的智慧。佛的智慧，就是一切種智。所以《般若經》中，以種智代表佛，那麼就沒有什麼不知道的，沒有什麼看不見的。這就是用無知來知一切知，用無見來見一切見。如同《華嚴經·離世間品》中，十種無下劣心中說：『菩薩摩訶薩，又這樣想，三世所有一切諸佛，一切佛法，一切眾生，一切國土，一切世間，一切三世，一切虛空界，一切法界，一切語言施設界，一切寂滅涅槃界，像這樣一切種種諸法，我應當用一念相應的智慧，全部知曉，全部覺悟，全部看見，全部證得，全部修習，全部斷除。然而在其中，沒有分別，遠離分別，沒有種種，沒有差別，沒有功德，沒有境界，非有非無，非一非二。用不二的智慧，知曉一切二。用無相的智慧，知曉一切相。用無分別的智慧，知曉一切分別。用無異的智慧，知曉一切異。用無差別智，知曉一切差別。用無世間智，知曉一切世間。用無世智，知曉一切世。用無眾生智，知曉一切眾生。』
【English Translation】 English version: The unobstructed spiritual powers of all Buddhas, the secret gate of compassion of Avalokiteśvara (觀音, the Bodhisattva of Compassion), the wisdom ocean of Mañjuśrī's (文殊, the Bodhisattva of Wisdom) Dharma realm, all manifest at once, clearly and undoubtedly. If one's wisdom does not deeply penetrate one's own mind, how can one awaken to such a rare and wonderful event? As a former sage said, 'One who has attained the Buddha-ground sees the world as empty, without self, and without inherent nature.' Even when speaking according to the truth, it is not something that wisdom can fully grasp, like the traces of a bird flying in the sky, which cannot be sought or relied upon. However, although the traces in the sky have no tangible form to be obtained, the traces are not non-existent. The more one seeks these traces, the wider they become, and it is only by relying on the bird's flight that one can explain the depth and breadth of the traces. One should know that the Buddha-ground relies on the mind's characteristics to attain the depth and breadth of the Buddha-ground. However, upon entering this ground, one should not dwell in quiescence and extinction. The Dharma of all Buddhas should not be like this. One should demonstrate teaching, benefit beings, and bring them joy, teaching the expedient means of learning from the Buddha and the wisdom of the Buddha. The wisdom of the Buddha is the all-knowing wisdom. Therefore, in the Prajñā Sūtra, the all-knowing wisdom represents the Buddha, so there is nothing that is not known, nothing that is not seen. This is to know all knowledge with non-knowledge, and to see all seeing with non-seeing. As it is said in the 'Leaving the World' chapter of the Avataṃsaka Sūtra, in the ten kinds of non-inferior minds: 'A Bodhisattva-Mahāsattva thinks thus: All Buddhas of the three times, all Buddha-Dharma, all sentient beings, all lands, all worlds, all three times, all realms of empty space, all Dharma realms, all realms of linguistic designation, all realms of quiescent Nirvāṇa—all such various Dharmas, I shall, with wisdom corresponding to a single thought, fully know, fully awaken, fully see, fully realize, fully cultivate, fully abandon. Yet within them, there is no discrimination, no separation, no variety, no difference, no merit, no realm, neither existence nor non-existence, neither one nor two. With non-dual wisdom, know all duality. With the wisdom of no-form, know all forms. With the wisdom of no-discrimination, know all discriminations. With the wisdom of no-difference, know all differences. With the wisdom of no-worldly-realm, know all worldly realms. With the wisdom of no-world, know all worlds. With the wisdom of no-sentient-beings, know all sentient beings.'
以無執著智。知一切執著。以無住處智。知一切住處。以無雜染智。知一切雜染。以無盡智。知一切盡。以究竟法界智。於一切世界示現身。以離言音智。示不可說言音。以一自性智。入于無自性。以一境界智。現種種境界。知一切法不可說。而現大自在言說。證一切智地。為教化調伏一切眾生故。於一切世間示現大神通變化。是為第十無下劣心。如上微細剖析理事根源。方見全佛之眾生。惺惺不昧。全眾生之佛。歷歷無疑。悟本而似達家鄉。得用而如親手足。云何迷真抱幻。捨實憑虛。辜負己靈沉埋家寶。高推上聖。自鄙下凡。都為但誦空文。未窮實義。唯記即心是佛之語。親省何年。只學萬法唯識之言。誰當現證。既乖教觀。又闕明師。雖稱紹隆。但成自誑。宗鏡委細。正為斯人。使了其義而識其心。披其文而見其法。感諸聖苦口。愧先賢用心。覽卷方知。終不虛謬。如高拂雲霧。豁睹青天。似深入龍宮。親逢至寶。始悟從來未諦。學處粗浮。可驗時中。全無力量。未到實地。莫言其深。未至劬勞。莫言其苦。唯當見性。可以息言。且諸聖所以垂言教者。普為生盲凡夫。令不著生死。眇目二乘。令不住涅槃。夜視小菩薩。令舍于權乘。羅縠。別菩薩。令不執教道。此為未知有自心。即具如是廣大神德。無邊妙用者
【現代漢語翻譯】 現代漢語譯本： 以無執著的智慧，了知一切執著的本性；以不住于任何地方的智慧，了知一切住處皆是虛妄；以無雜染的智慧，了知一切雜染的根源；以無盡的智慧，了知一切終將消逝；以究竟法界的智慧，在一切世界示現其身；以離於言語音聲的智慧，示現那不可言說的言語音聲；以一自性的智慧，融入那無自性的境界；以一境界的智慧，顯現種種不同的境界。 了知一切法皆不可說，卻能展現出大自在的言說；證得一切智地（Buddha's omniscience），爲了教化調伏一切眾生，於一切世間示現大神通變化。這就是第十種無下劣心（the tenth non-inferior mind）。 如上這般微細地剖析事理的根源，才能見到全體佛性的眾生，清醒而不迷惑；才能見到全體眾生的佛性，歷歷分明而毫無疑問。領悟根本就像回到家鄉，獲得運用就像親手足一般自然。 為何還要迷戀虛幻，捨棄真實而依賴虛妄？辜負了自己的靈性，埋沒了家中的珍寶。高推聖賢，自輕自賤。都是因為只誦讀空洞的文字，而沒有窮究其中的真實含義。只記住『即心是佛』這句話，何時才能親自體悟？只學習『萬法唯識』的理論，誰又能真正現證？ 既不符合教義的觀行，又缺乏明師的指導，雖然號稱紹隆佛法，實際上只是自欺欺人。《宗鏡錄》的精微細緻，正是爲了這樣的人而設。使他們瞭解其中的含義而認識自己的心，披閱其中的文字而見到其中的佛法。感念諸佛菩薩的苦口婆心，慚愧於先賢大德的用心良苦。讀完此書才知道，終究沒有虛假謬誤。 就像高高拂去雲霧，豁然開朗地看到青天；又像深入龍宮，親眼見到無上珍寶。這才醒悟到過去所學的不夠透徹，所學之處粗淺浮泛，可以從日常生活中驗證，完全沒有力量。沒有到達真實的境地，不要說它深奧；沒有經歷過辛勤的努力，不要說它艱苦。只有證悟自性，才能停止言說。 而且諸佛聖賢之所以垂示言教，普遍是爲了那些如同盲人一般的凡夫，使他們不執著于生死；爲了那些如同眇目一般的二乘（Śrāvaka and Pratyekabuddha），使他們不住于涅槃；爲了那些如同夜視一般的小菩薩，使他們捨棄權巧方便的乘法；爲了那些如同羅縠一般的別教菩薩，使他們不執著于教條。這是爲了讓那些還不知道自己心中就具備如此廣大神德、無邊妙用的人。
【English Translation】 English version: With the wisdom of non-attachment, one knows the nature of all attachments; with the wisdom of non-abiding, one knows that all abodes are illusory; with the wisdom of non-contamination, one knows the source of all defilements; with the wisdom of the endless, one knows that all things will eventually perish; with the wisdom of the ultimate Dharmadhatu (ultimate reality), one manifests the body in all worlds; with the wisdom that transcends speech and sound, one demonstrates the ineffable speech and sound; with the wisdom of one's own nature, one merges into the realm of no-self; with the wisdom of one realm, one manifests various realms. Knowing that all dharmas (phenomena) are inexpressible, yet one can display the great and unhindered speech; attaining the ground of omniscience (Sarvajñāna-bhūmi), in order to teach and subdue all sentient beings, one manifests great supernatural powers and transformations in all worlds. This is the tenth non-inferior mind. Only by subtly analyzing the roots of principles and phenomena as above, can one see the sentient beings of the whole Buddha-nature, awake and not confused; only then can one see the Buddha-nature of all sentient beings, clearly and without doubt. Realizing the root is like returning home, and obtaining the use is as natural as one's own hands and feet. Why still cling to illusion, abandoning reality and relying on the unreal? Betraying one's own spirituality, burying the treasures of one's own home. Highly praising the sages, belittling oneself as an ordinary person. All because one only recites empty words, without thoroughly investigating their true meaning. Only remembering the phrase 'Mind is Buddha', when will one personally realize it? Only learning the theory of 'All dharmas are consciousness-only', who will truly manifest it? Neither conforming to the practice of the teachings, nor lacking the guidance of a clear teacher, although claiming to carry on the Dharma, one is actually deceiving oneself. The subtlety and detail of the Zong Jing Lu (Record of the Source Mirror) is precisely for such people. To enable them to understand its meaning and recognize their own mind, to read its words and see the Dharma within. Appreciating the earnest advice of all Buddhas and Bodhisattvas, ashamed of the diligent efforts of the virtuous predecessors. Only after reading this book will one know that there are no falsehoods or errors. It is like brushing away the clouds and mist, suddenly seeing the clear sky; it is like entering the dragon palace, personally encountering the supreme treasures. Only then does one awaken to the fact that what one has learned in the past is not thorough enough, and what one has learned is superficial and shallow, which can be verified in daily life, completely without power. Without reaching the real ground, do not say it is profound; without experiencing diligent effort, do not say it is difficult. Only by realizing one's nature can one stop speaking. Moreover, the reason why all Buddhas and sages impart teachings is universally for those ordinary people who are like the blind, so that they do not cling to birth and death; for those Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) who are like the one-eyed, so that they do not abide in Nirvana; for those small Bodhisattvas who are like those with night vision, so that they abandon the expedient vehicles; for those distinct Bodhisattvas who are like fine silk, so that they do not cling to doctrines. This is for those who do not yet know that their own mind possesses such vast divine virtues and boundless wonderful functions.
。分明開示。令各各自知。十方諸佛。莫不承我威光。一切異生。莫不賴我恩力。勸生忻慕。進道弘修。破一微塵。出大千經卷。然後以定慧力。內外莊嚴。發起本妙覺心。真如相用。似磨古鏡。如瑩神珠。光徹十方。影透法界。無令一小含識。不承此光。猶如善財。一生可辦。又如龍女。親獻靈山。如來印可。故云我獻寶珠。世尊納受。是事疾不。答言。甚疾。女言。以汝神力。觀我成佛。復速於此。是知才悟此法。因果同時。成道度生。不出一剎那之際。如法華經信解品云。疾走往捉。又譬喻品云。其疾如風。豈滯多生抂修功行。有如是速疾唸唸相應之力。而不肯承當。故諸聖驚嗟。廣為開演。布八教網。備三乘車。大小俱收。權實並載。提攜誘引。密赴機宜。或見或聞。而前而後。悉令入此一乘金剛寶藏。以為究竟。如方便品中。引。十方三世諸佛。皆以無量無數方便。種種因緣。譬喻言詞。而為眾生演說諸法。是法皆為一佛乘故。是諸眾生。從佛聞法。究竟皆得一切種智。則不可迷諸佛方便門。執其知解。領成現之語。起法我之心。如般若經中。佛言。我於一切法無所執故。得常光一尋。身真金色。是以但於人法二執俱亡。一道常光自現。還同釋迦。親證金色之身。所以諸佛教門。皆為顯宗破執。依前住著。
【現代漢語翻譯】 現代漢語譯本： 分明開示，令他們各自知曉。十方諸佛，沒有不承受我的威光；一切不同的眾生，沒有不依賴我的恩德力量。勸導他們生起歡喜羨慕之心，精進修道，弘揚佛法。破開一粒微塵，顯現出大千世界的經卷。然後用禪定和智慧的力量，從內到外莊嚴自身，發起本有的微妙覺悟之心。真如的體性和作用，就像擦亮的古鏡，如同磨亮的神珠，光明照徹十方，影子穿透法界。不要讓哪怕一個微小的有情眾生，不承受這光明。就像善財童子，一生就能成就；又像龍女，親自在靈山獻上寶珠，得到如來的認可。所以說『我獻上寶珠，世尊納受』，這件事快不快？回答說：『非常快。』龍女說：『以你的神通力量，觀察我成佛，比這還要快。』由此可知，一旦領悟了這個法門，因和果同時顯現。成道度化眾生，不出一剎那之間。如《法華經·信解品》所說：『疾走往捉。』又如《譬喻品》所說：『其疾如風。』難道還要停留在多生多劫中枉費功夫修行嗎？有這樣迅速、唸唸相應的力量，卻不肯承擔，所以諸位聖者驚歎，廣泛地為他們開示演說，佈下八教之網，準備三乘之車，大小乘全部收納，權法和實法一同承載，提攜誘導，秘密地適應眾生的根機。或者見到，或者聽到，或前或后，全部讓他們進入這一乘金剛寶藏，作為究竟的歸宿。如《方便品》中引用：十方三世諸佛，都用無量無數的方便，種種因緣，譬喻言詞，為眾生演說諸法，這些法都是爲了一個佛乘的緣故。這些眾生，從佛那裡聽聞佛法，最終都能得到一切種智。那麼就不可迷惑于諸佛的方便之門，執著于自己的知解，領會成現成的語言，生起法我和我執之心。如《般若經》中，佛說：『我對於一切法沒有執著，所以得到常光一尋，身體呈現真正的金色。』因此，只要對於人我和法我兩種執著全部消亡，一道常光自然顯現，還如同釋迦牟尼佛，親自證得金色之身。所以諸佛的教門，都是爲了顯揚宗義，破除執著，如果依舊執著于以前的觀念，那就不對了。
【English Translation】 English version: Clearly reveal and instruct, enabling each of them to understand for themselves. All Buddhas in the ten directions invariably receive my majestic light; all different beings invariably rely on the power of my grace. Exhort them to generate joy and admiration, to diligently cultivate the path and propagate the Dharma. Break open a single mote of dust to reveal the sutras of the great thousand world system. Then, with the power of Samadhi and wisdom, adorn oneself internally and externally, and awaken the original, wondrously enlightened mind. The essence and function of True Thusness are like a polished ancient mirror, like a burnished divine pearl, its light illuminating the ten directions, its shadow penetrating the Dharma realm. Do not allow even a single tiny sentient being to not receive this light. Just like Sudhana, who can accomplish it in one lifetime; and like the Dragon Girl, who personally offered a jewel on Vulture Peak and received the Tathagata's approval. Therefore, it is said, 'I offer a precious jewel, and the World-Honored One accepts it.' Is this matter swift? The answer is, 'Extremely swift.' The Dragon Girl said, 'With your supernatural power, observe my attainment of Buddhahood, which is even faster than this.' From this, it is known that once one awakens to this Dharma, cause and effect manifest simultaneously. Attaining enlightenment and liberating beings do not take even a kshana (an extremely short period of time). As the 'Faith and Understanding' chapter of the Lotus Sutra says, 'Running swiftly to seize.' And as the 'Parable' chapter says, 'Its swiftness is like the wind.' How could one linger in multiple lifetimes, vainly cultivating meritorious deeds? Having such swift, moment-to-moment corresponding power, yet being unwilling to accept it, the sages are astonished and extensively expound and explain it for them, spreading the net of the Eight Teachings, preparing the three vehicles, encompassing both the Great and Small Vehicles, carrying both provisional and real teachings, lifting up and guiding, secretly adapting to the capacities of beings. Whether seeing or hearing, whether before or after, all are enabled to enter this One Vehicle Vajra Treasury as the ultimate destination. As quoted in the 'Expedient Means' chapter: 'All Buddhas of the ten directions and three periods of time, all use immeasurable and countless expedient means, various causes and conditions, parables and words, to expound the various Dharmas for sentient beings. These Dharmas are all for the sake of the One Buddha Vehicle. These sentient beings, hearing the Dharma from the Buddha, will ultimately attain all-knowing wisdom.' Then one must not be deluded by the expedient means of the Buddhas, clinging to one's own understanding, comprehending it as ready-made language, and giving rise to the ego of Dharma and self. As the Buddha said in the Prajna Sutra, 'Because I have no attachment to any Dharma, I obtain a constant light of one fathom, and my body is truly golden.' Therefore, as long as both the attachment to self and the attachment to Dharma are completely extinguished, a single ray of constant light will naturally manifest, returning to the same as Shakyamuni Buddha, personally realizing the golden body. Therefore, all the Buddha's teachings are for the purpose of revealing the doctrine and breaking attachments. If one continues to cling to previous notions, that is incorrect.
反益迷心。如熱金丸。執則燒手。令甘露聖教。出苦良緣。若遇斯人。有損無益。如方便品偈云。舍利弗當知。諸佛法如是。以萬億方便。隨宜而說法。其不習學者。不能曉了此。汝等既已知。諸佛世之師。隨宜方便事。無復諸疑惑。心生大歡喜。自知當作佛。故知若不習定學慧。且不知隨宜之說。妄認為真。不可徇文。以為悟道。直如善財登閣。龍女獻珠。當此之時。自然親見。應須克己辦事。曉夜忘疲。若問程而不行。家鄉轉遠。似見寶而不取。還受貧窮。所以古德頌云。學道先須細識心。細中之細細難尋。可中。尋到無尋處。方信凡心是佛心。故知即於一念生死心中。能信有諸佛不思議事。甚為難得。如大涅槃經云。佛言。若有人。能以藕根絲。懸須彌山。可思議不。不也世尊。善男子。菩薩摩訶薩。於一念頃。悉能得量一切生死。是故複名不可思議。
問。理唯一道。事乃萬差。云何但了一心。無邊佛事悉皆圓滿。
答。出世之道。理由心成。處世之門。事由心造。若以唯心之事。一法即一切法。舒之無邊。以唯心之理。一切法即一法。卷之無跡。因卷而說一。此法未曾一。因舒而說多。此法未曾多。非一非多。有而不有。而多而一。無而不無。一多相依。互為本末。通有四義。一相成義。則一
【現代漢語翻譯】 現代漢語譯本： 顛倒的理解會迷惑心智，就像熾熱的金丸，執著於它就會灼傷手。甘露般的聖教，本是脫離苦海的良好機緣，如果遇到這種人，只會帶來損害而毫無益處。如同《方便品》中的偈頌所說：『舍利弗，你應該知道，諸佛的教法就是這樣，用萬億種方便法門，隨順眾生的根器而說法。那些不學習的人，不能理解這些道理。你們既然已經知道，諸佛是世間的導師，所做的事情都是隨順眾生的根器而施設方便，就不要再有任何疑惑，心中生起大歡喜，自己知道將來必定成佛。』因此可知，如果不學習禪定和智慧，就不能理解隨順眾生根器而說的方便之說，錯誤地認為那是真實的道理，不能拘泥於文字，就以為自己悟道了。真正的悟道，就像善財童子登上樓閣，龍女獻上寶珠，在那個時候，自然能夠親眼見到。應當克制自己，努力辦事，不分晝夜，忘記疲勞。如果只是詢問路程而不行動，離家鄉就會越來越遠；就像見到寶物而不去拿取，仍然要遭受貧窮。所以古代的德行高尚之人作偈頌說：『學道首先要仔細地認識自己的心，在細微之中，最細微之處難以尋覓。如果能夠在不可尋覓之處尋覓到，才能相信凡夫的心就是佛心。』因此可知，就在這一念生死的凡心中，能夠相信有諸佛不可思議的事情，是非常難得的。如同《大涅槃經》所說：佛說：『如果有人，能夠用藕根的絲，懸掛須彌山，這可以思議嗎？』回答說：『不可以，世尊。』佛說：『善男子，菩薩摩訶薩，在一念之間，就能夠度量一切生死，所以又名為不可思議。』 問：理只有一個，事卻有萬千差別，為什麼只要明瞭一個心，無邊的佛事就都能圓滿？ 答：出世間的道路，其理由於心而成就；處世間的方法，其事由心而創造。如果從唯心的角度來看，一法即一切法，展開來說，是無邊無際的；從唯心的道理來看，一切法即一法，收攏起來，沒有絲毫痕跡。因為收攏而說一，這個法從來沒有真正地成為一；因為展開而說多，這個法從來沒有真正地成為多。非一非多，有而不像有；而多而一，無而不像無。一和多相互依存，互為根本和末端。總共有四種含義：一是相成義，那麼一
【English Translation】 English version: Reversed understanding迷(mí) (deluded) confuses the mind, like a hot golden ball; clinging to it burns the hand. The sacred teachings like sweet dew are originally a good opportunity to escape suffering. If one encounters such a person, there will be harm without benefit. As the verse in the 『Expedient Means』 chapter says: 『Śāriputra (舍利弗), you should know that the Buddhas』 Dharma (法) is like this, using hundreds of millions of expedient means (方便), teaching according to what is suitable. Those who do not study cannot understand this. Since you already know that the Buddhas are teachers of the world, and that their actions are expedient, have no more doubts, and let great joy arise in your hearts, knowing that you will surely become Buddhas.』 Therefore, if one does not study meditation and wisdom, one cannot understand the expedient teachings, mistakenly taking them for the truth, and cannot cling to the words, thinking that one has attained enlightenment. True enlightenment is like Sudhana (善財) ascending the tower, or the Dragon Girl (龍女) offering a pearl; at that time, one will naturally see it oneself. One should restrain oneself, work hard, forgetting fatigue day and night. If one only asks about the journey without walking, one will be further from home; like seeing treasure without taking it, one will still suffer poverty. Therefore, an ancient virtuous one praised: 『To study the Way, one must first carefully recognize the mind, the finest of the fine, difficult to find. If one can find it where there is no finding, then one can believe that the ordinary mind is the Buddha-mind.』 Therefore, it is known that within this one thought of birth and death, being able to believe in the inconceivable matters of the Buddhas is very rare. As the Mahāparinirvāṇa Sūtra (大涅槃經) says: The Buddha said, 『If someone could hang Mount Sumeru (須彌山) with a lotus root thread, is that conceivable?』 『No, World Honored One.』 『Good man, a Bodhisattva Mahāsattva (菩薩摩訶薩) can measure all of birth and death in a single thought, therefore it is also called inconceivable.』 Question: Principle is only one, but matters are ten thousand different. Why is it that by understanding only one mind, all boundless Buddha-deeds are completely fulfilled? Answer: The path of transcending the world, its principle is accomplished by the mind; the methods of dealing with the world, its affairs are created by the mind. If from the perspective of mind-only, one Dharma (法) is all Dharmas, expanding it is boundless; from the principle of mind-only, all Dharmas are one Dharma, contracting it leaves no trace. Because of contraction, one is spoken of, but this Dharma has never truly become one; because of expansion, many are spoken of, but this Dharma has never truly become many. Neither one nor many, having but not like having; and many but one, without but not like without. One and many depend on each other, mutually being root and branch. In general, there are four meanings: first, the meaning of mutual accomplishment, then one
多俱立。以互相持。有力俱存也。二相害義。形奪兩亡。以相依故。各無性也。三互存義。以此持彼。不壞彼而在此。彼持此亦爾。經頌云。一中解無量。無量中解一。四互泯義。以此持彼。彼相盡而唯此。以彼持此。此相盡而唯彼。經云。知一即多多即一。又由彼此相成。資攝無礙。是故得有大小即入。一多相容。遠近互持。主伴融攝。致使塵塵現而無盡。等帝網以參差。故得事事顯而無窮。若定光而隱映。又一多無礙之義。古德以喻顯示。如數十錢法。此有二體。一異體。二同體。就異體中有二。一相即。二相入。又以諸緣。起法有二義。一空有義。此即自體。二有力無力義。此望力用。由初義故約相即。由后義故得相入。初空有義中。由自若有時他必無。故他即自。何以故。由他無性。以自作故。二由自若空時他必有。故自即他故。何以故。由自無性。用他作故。以空有無二體故。所以常相即。若不爾者。緣起不成。有自性等過。二力用中。自有全力。所以能攝他。他全。無力故。所以能入自。不據自體。故非相即。力用交徹故。成相入。十數為譬者。復有二門。一異體門。二同體門。就異體門中復有二。一者一中多。多中一。如經頌云。一中解無量。無量中解一。了彼互生起。當成無所畏。此約相說。二者一
【現代漢語翻譯】 多俱立（duō jù lì）：互相支援，有力的都存在。二相害義：形態被奪取，兩者都消失，因為互相依存，各自沒有自性。三互存義：用這個支援那個，不破壞那個而存在於此，那個支援這個也是這樣。經文偈頌說：『一中解無量，無量中解一。』四互泯義：用這個支援那個，那個的相貌消失而只有這個，用那個支援這個，這個的相貌消失而只有那個。經文說：『知一即多多即一。』又由於彼此互相成就，互相資助攝取沒有障礙，所以能夠有大小互相進入，一多互相容納，遠近互相支援，主伴互相融合攝取，以至於微塵都顯現而沒有窮盡，像帝釋天的網一樣參差交錯，所以事事物物都顯現而無窮無盡，像定光一樣隱約閃耀。 又一多無礙的意義，古代的德行高尚之人用比喻來顯示，就像數十個錢的法則。這有二種體性：一是異體，二是同體。就異體中又有二：一是相即，二是相入。又用諸緣，生起法有二義：一空有義，這即是自體；二有力無力義，這是指力用。由於最初的空有義，所以說是相即；由於後面的有力無力義，所以能夠相入。最初的空有義中，由於自己如果有時，他必定沒有，所以他就是自己。為什麼呢？因為他沒有自性，用自己來作為他。二是由自己如果空時，他必定有，所以自己就是他。為什麼呢？因為自己沒有自性，用他來作為自己。因為空有沒有二種體性，所以常常相即。如果不是這樣，緣起就不能成立，會有自性等等過失。 二力用中，自己有全部的力量，所以能夠攝取他，他全部沒有力量，所以能夠進入自己。不依據自體，所以不是相即。力用互相交徹，所以成就相入。用十個數作為比喻，又有二個門：一是異體門，二是同體門。就異體門中又有二：一是一中多，多中一。如經文偈頌說：『一中解無量，無量中解一。了彼互生起，當成無所畏。』這是從相貌上來說。二是
【English Translation】 Duo Ju Li (多俱立, mutual support): Supporting each other, those with strength all exist. Two aspects of harm: Form is taken away, and both disappear, because they depend on each other, each has no self-nature. Three aspects of mutual existence: Using this to support that, without destroying that and existing here, that supporting this is also like this. The sutra verse says: 'In one, understand the immeasurable; in the immeasurable, understand one.' Four aspects of mutual annihilation: Using this to support that, that's appearance disappears and only this remains; using that to support this, this's appearance disappears and only that remains. The sutra says: 'Knowing one is knowing many, knowing many is knowing one.' Furthermore, because they accomplish each other, mutually aid and embrace without obstruction, therefore there can be large and small entering each other, one and many accommodating each other, near and far supporting each other, principal and subordinate merging and embracing, to the extent that dust particles all appear without end, like the net of Indra with its varied interconnections, so that all things appear without limit, like the flickering light of a fixed star. Moreover, the meaning of unobstructedness between one and many, ancient virtuous people used metaphors to illustrate, like the rule of several tens of coins. This has two natures: one is different bodies, and the other is the same body. Within different bodies, there are two: one is inter-identity, and the other is inter-penetration. Furthermore, using various conditions, the arising of phenomena has two meanings: one is emptiness and existence, which is the self-nature; the other is powerful and powerless, which refers to the function of power. Because of the initial meaning of emptiness and existence, it is said to be inter-identical; because of the latter meaning of powerful and powerless, it can inter-penetrate. In the initial meaning of emptiness and existence, because if oneself exists, the other must not exist, therefore the other is oneself. Why? Because the other has no self-nature, using oneself to act as the other. Two, if oneself is empty, the other must exist, therefore oneself is the other. Why? Because oneself has no self-nature, using the other to act as oneself. Because emptiness and existence have no two natures, they are always inter-identical. If it were not so, dependent origination could not be established, and there would be faults such as self-nature. In the second aspect of power and function, oneself has full power, so it can embrace the other; the other has no power at all, so it can enter oneself. Not based on self-nature, so it is not inter-identical. The power and function interpenetrate each other, thus achieving inter-penetration. Using the ten numbers as a metaphor, there are also two doors: one is the door of different bodies, and the other is the door of the same body. Within the door of different bodies, there are also two: one is one in many, and many in one. As the sutra verse says: 'In one, understand the immeasurable; in the immeasurable, understand one. Understanding their mutual arising, one will become fearless.' This is speaking from the aspect of appearance. Two is
即多。多即一。如經頌云。一即是多多即一。義味。寂滅悉平等。遠離一異顛倒相。是名菩薩不退住。此約理說。
問。既其各各無性。那得成其一多耶。
答。此由法界實德。緣起力用。普賢境界相應。所以一多常成。不增不減也。次明一即多。多即一者。如似一即十緣成故。若十非一。一不成故。何但一不成。十亦不成。如柱若非舍。爾時則無舍。若有舍亦有柱。即以柱即是舍。故有舍復有柱。一即十十即一故。成一覆成十也。
問。若一即十。此乃無有一。若十即一。此乃無有十。那言一之與十。復言以即故得成耶。
答。一即非一者。是情謂一。今所謂緣成一。緣成一者。非是情謂一故。經頌云。一亦不為一。為破諸數故。淺智著諸法。見一以為一。
問。前明一中多。多中一者。即一中有十。十中有一。此明一即十有何別耶。
答。前明一中十者。離一無有十。而十非是一。若此明一即十者。離一無有十。而十即是一。緣成故也。二同體門者。還如前門。相似。還明一中多。多中一。一即多。多即一。今就此門中說者。前異體門言一中十者。以望后九故名一中十。此門言一中十者。即一中有九故言一中十也。
問。若一中即有九者。此與前異體門中一即十有何
【現代漢語翻譯】 現代漢語譯本： 即多就是一。如經文偈頌所說：『一就是多，多就是一，義理、寂滅完全平等，遠離一和異的顛倒之相。』這叫做菩薩不退轉的住處。這是從理體上來說的。 問：既然它們各自沒有自性，那怎麼能成就一和多呢？ 答：這是由於法界真實的功德，緣起的力量和作用，與普賢（Samantabhadra）境界相應，所以一和多常常成就，不增加也不減少。接下來闡明一即是多，多即是一。比如一是由十種因緣和合而成，如果十不是一，一就不能成立。不僅一不能成立，十也不能成立。如同柱子如果不是房屋，那時就沒有房屋。如果有房屋，也就有柱子。就是因為柱子就是房屋，所以有房屋也有柱子。一即是十，十即是一，所以成就一也成就十。 問：如果一就是十，這乃是沒有一。如果十就是一，這乃是沒有十。那怎麼說一和十，又說因為『即』而得以成就呢？ 答：一即非一，是凡夫的情識認為是一。現在所說的是因緣和合而成的一。因緣和合而成的一，不是凡夫的情識認為是一。經文偈頌說：『一也不認為是一，爲了破除各種數量的執著。淺薄的智慧執著于諸法，看見一就認為是一。』 問：前面闡明一中有多，多中有一，就是一中有十，十中有一。這和闡明一即是十有什麼區別呢？ 答：前面闡明一中十，是離開一就沒有十，而十不是一。如果這裡闡明一即是十，是離開一就沒有十，而十就是一，因為是因緣和合而成。二、同體門，還和前面的異體門相似，還是闡明一中有多，多中有一，一即是多，多即是一。現在就這個同體門來說，前面的異體門說一中十，是以望向後面的九，所以叫做一中十。這個同體門說一中十，就是一中包含有九，所以說一中十。 問：如果一中就包含有九，這和前面的異體門中一即是十有什麼區別呢？
【English Translation】 English version: 'Many' is 'one.' As the sutra verse says: 'One is many, many is one; the meaning and the quiescence are all equal, far from the inverted appearances of one and different.' This is called the non-retreating abode of a Bodhisattva. This is discussed from the perspective of principle. Question: Since each of them has no self-nature, how can they become one and many? Answer: This is due to the real virtues of the Dharmadhatu (realm of phenomena), the power and function of dependent origination, and the correspondence with the realm of Samantabhadra (Universal Worthy Bodhisattva), so one and many are always accomplished, neither increasing nor decreasing. Next, it explains that one is many and many is one. For example, one is formed by ten conditions. If ten are not one, one cannot be established. Not only can one not be established, but ten cannot be established either. Just as if a pillar is not a house, then there is no house. If there is a house, there is also a pillar. That is, because the pillar is the house, there is a house and there is a pillar. One is ten, and ten is one, so one is accomplished and ten is accomplished. Question: If one is ten, then there is no one. If ten is one, then there are no ten. How can it be said that one and ten are accomplished because of 'is'? Answer: 'One is not one' means that sentient beings consider it as one. What is now called 'one formed by conditions' is not what sentient beings consider as one. The sutra verse says: 'One is also not considered as one, in order to break all attachments to numbers. Shallow wisdom is attached to all dharmas, seeing one and taking it as one.' Question: Earlier, it was explained that in one there are many, and in many there is one, that is, in one there are ten, and in ten there is one. What is the difference between this and explaining that one is ten? Answer: Earlier, it was explained that in one there are ten, meaning that without one there are no ten, and ten is not one. If here it is explained that one is ten, it means that without one there are no ten, and ten is one, because it is formed by conditions. Secondly, the 'Gate of Same Substance' is similar to the previous 'Gate of Different Substances.' It still explains that in one there are many, and in many there is one, one is many, and many is one. Now, speaking from this 'Gate of Same Substance,' the previous 'Gate of Different Substances' said that in one there are ten, because it looks towards the later nine, so it is called 'in one there are ten.' This 'Gate of Same Substance' says that in one there are ten, meaning that in one there are nine, so it is said 'in one there are ten.' Question: If in one there are nine, what is the difference between this and the previous 'Gate of Different Substances' where one is ten?
別耶。
答。此中言有九者。有于自體九而一不是。九若前異體說者。一即是彼異體十。而十不離一。
問。一中既自有九者。應非緣成義。
答。若非緣成。豈得有九耶。
問。一體云何得有九。
答。若無九即無一。次明同體門中一即十者。還言一者。緣成。故一即十。何以故。若十非一。一不成故。一即十既爾。一即二三亦然。
問。此中言自體一即十者。與前同體一中十有何別耶。
答。前明自體中有十。而一非是十。此明一即十而一即是十。以此為異。
問。此明一體即十。為攝法盡不。
答。隨智差別故。亦盡亦不盡。何者。如一若攝十。即不為盡。若具說。即無盡也。
問。為攝自門無盡。為攝余門亦無盡耶。
答。一無盡。余亦無盡。若余不盡。一亦不盡。若一成。一切即成。若一不成。一切即不成。是故此攝法。即無盡復無盡。成一之義也。於三四義。猶若虛空。即是盡。更不攝余。故名無盡。故知亦攝盡不盡也。
問。既言一即能攝者。為只攝一中十。亦得攝他處十。
答。攝他十亦有盡不盡義。何以故。離他無自故。一攝他處。即無盡。而成一之義。他處十義如虛空。故有盡。經云。菩薩在於一地。普攝一
切諸地功德。此宗鏡錄。是一乘別教。不思議門。圓融無盡之宗。不同三乘教中所說。如上一多無礙之義。不可以意解情思。作限量之見。唯凈智眼。以六相十玄該之。方盡其旨耳。則知融攝無邊。包含匪外。如法華神力品云。諸佛於此得阿耨多羅三藐三菩提。諸佛於此轉於法輪。諸佛於此而般涅槃。又經云。慈悲為佛眼。正念為佛頭。妙音為佛耳。香林為佛鼻。甘露為佛口。四辯為佛舌。六度為佛身。四攝為佛手。平等為佛指。戒定為佛足。種智為佛心。金光明經疏云。法性身佛者。非是凡夫二乘。下地之所能見。唯應度者。示令得見。此即無身之身。無相之相。一切智為頭。第一義諦髻。八萬四千法門發。大悲眼。中道白毫。無漏鼻。十八空舌。四十不共齒。弘誓肩。三三昧腰。如來藏腹。權實智手。定慧足。如此等相。莊嚴法性身佛也。牛頭初祖云。諸佛於此得菩提者。此是心處得菩提。色處轉法輪。眼處入涅槃。若爾者。身中究竟解脫。法身。常在。凈土具足。更少何物。復更何求。初發心時。便成正覺。此宗鏡中。所有智行主伴。皆同一際。才有信者。悉同法流。但如一圓鏡之中。無別分析。如華嚴論云。此經法門。總是十方諸佛。同行共行。更無新故。如大王路。發跡登之者即是。無奈不行之何。一念隨
【現代漢語翻譯】 現代漢語譯本： 斷除諸地的功德。這部《宗鏡錄》是一乘別教，不可思議之門，圓融無盡的宗旨。不同於三乘教中所說的，例如上一多無礙的意義，不可以用意識去理解，用情感去思量，產生分別的見解。只有用清凈的智慧之眼，以六相（總相、別相、同相、異相、成相、壞相）十玄（同時具足相應門、一多相容不同門、秘密隱顯俱成門、微細互用相攝門、因陀羅網境界門、託事顯法生解門、十世隔法異成門、唯心迴轉善成門、舉一全收事事成門、力能顯用無盡門）來概括它，才能完全領會它的旨意。這樣才能明白它融攝無邊，包含一切。如同《法華經·神力品》所說：『諸佛於此（指法華經）得阿耨多羅三藐三菩提（無上正等正覺）。諸佛於此轉於法輪。諸佛於此而般涅槃（圓寂）。』又經中說：『慈悲為佛眼，正念為佛頭，妙音為佛耳，香林為佛鼻，甘露為佛口，四辯（義辯、法辯、辭辯、應辯）為佛舌，六度（佈施、持戒、忍辱、精進、禪定、智慧）為佛身，四攝（佈施、愛語、利行、同事）為佛手，平等為佛指，戒定為佛足，種智（一切種智）為佛心。』《金光明經疏》中說：『法性身佛，不是凡夫二乘（聲聞、緣覺），下地菩薩所能見到的，只有應被度化的人，才示現令其得見。』這就是無身之身，無相之相。以一切智為頭，第一義諦為髮髻，八萬四千法門為頭髮，大悲為眼，中道白毫，無漏為鼻，十八空為舌，四十不共法為牙齒，弘大的誓願為肩，三三昧（空三昧、無相三昧、無作三昧）為腰，如來藏為腹，權智實智為手，定慧為足。如此等等的相，莊嚴了法性身佛。 牛頭初祖（牛頭法融禪師）說：『諸佛於此得菩提，是指在心處得到菩提。在色處轉法輪，在眼處入涅槃。』如果這樣說，那麼身中究竟解脫，法身常在，凈土具足，還缺少什麼呢？還要求什麼呢？初發心時，便成就正覺。這部《宗鏡》中，所有的智慧和行為，主體和伴隨者，都同一際。只要有信心的，都同入法流。就像一個圓鏡之中，沒有分別分析。如同《華嚴論》所說：『這部經的法門，總是十方諸佛，同行共行，更沒有新舊之分。』如同大王之路，開始行走的人就能到達，無奈那些不走的人又能怎麼樣呢？一念隨順。
【English Translation】 English version: Cutting off the merits of all grounds. This 'Zong Jing Lu' (Record of the Source Mirror) is a special teaching of the One Vehicle, the gate of the inconceivable, the doctrine of perfect fusion without end. It differs from what is said in the teachings of the Three Vehicles, such as the meaning of 'one and many without obstruction' mentioned above. It cannot be understood with intentional interpretation or emotional thought, creating discriminatory views. Only with the pure wisdom eye, encompassing it with the Six Characteristics (Totality, Particularity, Similarity, Difference, Integration, Disintegration) and Ten Profound Principles (Simultaneous Correspondence, Inter-containment of One and Many, Mutual Completion of Secrecy and Manifestation, Subtle Inter-functioning and Mutual Inclusion, Realm of Indra's Net, Manifestation of Dharma through Events, Different Completion of Ten Ages, Transformation by Mind, Complete Inclusion in One, Limitless Manifestation of Power), can its essence be fully grasped. Then one will know that it fuses and gathers the boundless, containing everything without exception. As the 'Supernatural Powers' chapter of the 'Lotus Sutra' says: 'The Buddhas attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) through this (referring to the Lotus Sutra). The Buddhas turn the Dharma wheel through this. The Buddhas enter Nirvana (Parinirvana) through this.' Also, the sutra says: 'Compassion is the Buddha's eye, Right Mindfulness is the Buddha's head, Wonderful Sound is the Buddha's ear, Fragrant Forest is the Buddha's nose, Ambrosia is the Buddha's mouth, the Four Eloquences (Eloquence of Meaning, Eloquence of Dharma, Eloquence of Expression, Eloquence of Responsiveness) are the Buddha's tongue, the Six Perfections (Generosity, Morality, Patience, Diligence, Meditation, Wisdom) are the Buddha's body, the Four Embracing Dharmas (Giving, Kind Speech, Beneficial Action, Identification) are the Buddha's hands, Equality is the Buddha's fingers, Precepts and Samadhi are the Buddha's feet, Omniscience (All-Knowing Wisdom) is the Buddha's heart.' The commentary on the 'Golden Light Sutra' says: 'The Dharmakaya Buddha is not seen by ordinary beings, the Two Vehicles (Shravakas and Pratyekabuddhas), or Bodhisattvas of lower stages. Only those who are to be liberated are shown it so they may see it.' This is the body without body, the form without form. All-Knowing Wisdom is the head, the Supreme Truth is the topknot, the eighty-four thousand Dharma gates are the hair, Great Compassion is the eye, the white hair between the eyebrows representing the Middle Way, Non-Outflow is the nose, the Eighteen Emptinesses are the tongue, the Forty Unshared Dharmas are the teeth, the vast vows are the shoulders, the Three Samadhis (Emptiness Samadhi, Signlessness Samadhi, Non-Action Samadhi) are the waist, the Tathagatagarbha is the abdomen, Expedient Wisdom and Real Wisdom are the hands, Samadhi and Wisdom are the feet. Such characteristics adorn the Dharmakaya Buddha. The First Patriarch of Niu-tou (Niutou Farong Chan Master) said: 'The Buddhas attain Bodhi through this, meaning they attain Bodhi in the mind. They turn the Dharma wheel in the realm of form, and enter Nirvana in the realm of the eye.' If that is so, then ultimate liberation is within the body, the Dharmakaya is always present, the Pure Land is complete, what is lacking? What else is there to seek? At the moment of initial aspiration, one attains perfect enlightenment. In this 'Zong Jing', all wisdom and actions, the main and the accompanying, are all of the same essence. As long as there is faith, all enter the flow of Dharma. It is like a round mirror, without separation or analysis. As the 'Avatamsaka Sutra Commentary' says: 'The Dharma gates of this sutra are always the same practice and shared practice of all Buddhas in the ten directions, with no distinction between new and old.' It is like the road of the great king, those who start walking on it will reach the destination, but what can be done about those who do not walk? A single thought in accordance with...
善根。少分見性。智慧現前。總是不離佛正覺根本智故。不離普賢行故。如普賢一念中少分善心。總是向法流者。故經云。聞如來名號。及所說法門。聞而不信。猶能畢竟至於金剛智地。何況信修者也。又云。此華嚴經中。解行法門。修學悟入。必能成就十住法門。住佛種性。生一來家。為佛真子。不同權教初地菩薩。以誓願成佛。此華嚴經。直論實證位。不論誓願。為此教門。總一時一際。一法界。無異念。前後情絕。凡聖一性。不論情繫。應以無念無作法界照之可見。若立情見。不可信也。設生信者。玄信佛語。故非是自見。若自見者。情絕想亡。心與理合。智與境冥。方知萬境。性相通收。若不如斯。心常彼此。是非競作。垢凈何休。若也稱性情亡。法界重玄之門自達。一多純雜。自在含容。總別之門。圓融自在。于利生之法。善達諸根。隨所堪能。悉皆成益。敬承親近者。皆能拔之。所以稱性。故凡行一事。悉遍法界。若隨事作。則有分限。如摩訶般若經云。欲以一食。供養十方。各如恒河沙等諸佛及僧。當學般若波羅蜜。欲以一衣。華香瓔珞。粖香涂香燒香。燈燭幢幡華蓋等。供養諸佛及僧。當學般若波羅蜜論。
問曰。菩薩若以一食供養一佛及僧。尚是難事。何況十方如恒河沙等諸佛及僧。
【現代漢語翻譯】 現代漢語譯本 善根，少分見性（見到自性的一小部分），智慧現前，總是離不開佛的正覺根本智，離不開普賢行（Samantabhadra's practice）。如同普賢菩薩在一念中所生起的少分善心，總是趨向于佛法之流。所以經中說：『聽聞如來的名號以及所說的法門，即使聽了不相信，最終也能到達金剛智地（Vajra wisdom）。更何況是相信並修習的人呢？』又說：『這部《華嚴經》中，理解和實踐的法門，修學和領悟，必定能成就十住法門，安住于佛的種性，生於如來之家，成為佛的真子。』這不同於權教（expedient teachings）的初地菩薩，以誓願來成就佛果。《華嚴經》直接論述實證的果位，不談誓願。因為這個教門，總是一時一際，一法界，沒有不同的念頭，前後之情斷絕，凡夫和聖人同一自性，不談情感的束縛。應該以無念無作的法界來照見，才能明白。如果立於情感和見解，就不可信了。即使生起信心，也是玄妙地相信佛語，所以不是自己的見解。如果是自己的見解，情感斷絕，妄想消亡，心與理相合，智慧與境界冥合，才能知道萬境的體性和現象是相互貫通的。如果不是這樣，心常有彼此之分，是非爭論不斷，垢染和清凈何時才能停止？如果能夠稱合自性，情感消亡，法界重玄之門自然通達。一和多，純和雜，自在地包含和容納，總和別的法門，圓融自在。對於利益眾生的方法，善於瞭解眾生的根器，隨著他們所能承受的，都使他們得到利益。恭敬承事和親近的人，都能拔濟他們。所以說稱合自性，因此凡是做一件事，都遍及法界。如果隨事而作，則有分限。如《摩訶般若經》（Mahaprajna Paramita Sutra）說：『想要用一份食物，供養十方，每一方都有如恒河沙數那麼多的諸佛和僧眾，應當學習般若波羅蜜（Prajna Paramita）。想要用一件衣服，華香瓔珞，粖香涂香燒香，燈燭幢幡華蓋等，供養諸佛和僧眾，應當學習般若波羅蜜。』 問：菩薩如果用一份食物供養一尊佛和僧眾，尚且是難事，何況是供養十方如恒河沙數那麼多的諸佛和僧眾呢？
【English Translation】 English version Good roots, a small glimpse of seeing the nature (a small part of seeing one's own nature), wisdom manifests, always inseparable from the Buddha's perfect enlightenment fundamental wisdom, inseparable from Samantabhadra's practice. Just like the small amount of good intention that Samantabhadra arises in a single thought, it always tends towards the flow of the Dharma. Therefore, the sutra says: 'Hearing the names of the Tathagatas and the Dharma doors they speak, even if one hears and does not believe, one can ultimately reach the Vajra wisdom ground.' How much more so for those who believe and practice? It also says: 'In this Avatamsaka Sutra, the Dharma doors of understanding and practice, cultivation and realization, will surely accomplish the ten abodes, abide in the Buddha's nature, be born into the Tathagata's family, and become true sons of the Buddha.' This is different from the Bodhisattvas of the expedient teachings who achieve Buddhahood through vows. The Avatamsaka Sutra directly discusses the position of actual realization, not vows. Because this teaching, in general, is one time, one moment, one Dharma realm, without different thoughts, the emotions of before and after are cut off, ordinary beings and sages are of the same nature, not discussing the bondage of emotions. One should illuminate with the Dharma realm of no thought and no action to understand. If one stands on emotions and views, it is unbelievable. Even if faith arises, it is mysteriously believing the Buddha's words, so it is not one's own view. If it is one's own view, emotions are cut off, delusions cease, the mind merges with the principle, and wisdom merges with the realm, then one knows that the essence and phenomena of all realms are interconnected. If it is not like this, the mind always has distinctions of self and other, right and wrong are constantly debated, when will defilement and purity cease? If one can accord with one's nature and emotions cease, the profound gate of the Dharma realm will naturally be understood. One and many, pure and mixed, freely contain and accommodate, the Dharma doors of general and specific, are perfectly integrated and free. Regarding the methods of benefiting sentient beings, one is good at understanding the faculties of sentient beings, and according to what they can bear, all of them are benefited. Those who respectfully serve and are close to them can all be rescued. Therefore, it is said to accord with one's nature, so every action pervades the Dharma realm. If one acts according to the matter, then there are limits. As the Mahaprajna Paramita Sutra says: 'If you want to use one meal to offer to the ten directions, each direction having Buddhas and Sanghas as numerous as the sands of the Ganges River, you should study Prajna Paramita. If you want to use one piece of clothing, flower garlands, fragrant necklaces, powdered incense, scented incense, burning incense, lamps, banners, flower canopies, etc., to offer to the Buddhas and Sanghas, you should study Prajna Paramita.' Question: If a Bodhisattva uses one meal to offer to one Buddha and Sangha, it is already a difficult matter, how much more so to offer to Buddhas and Sanghas as numerous as the sands of the Ganges River in the ten directions?
答曰。供養功德。在心不在事也。若菩薩以一食大心。悉供養十方諸佛及僧。亦不以遠近為礙。是故諸佛。皆見皆受。是知但運一心。廣大無際。功德智慧。二種莊嚴。六度萬行。無不圓滿。則知一毫空性。法界無差。一微塵中。具十方分。是以法華會上。十方佛國。通為一土。分身共座。同證一乘。亦如華嚴教明。此土說法。十剎咸然。仰先聖之同歸。令後學之堅信。偶斯教者。莫大良緣。如秉大炬以燭幽關。炳然見性。似駕迅航而渡深濟。倏爾登真。故云一句染神。必當成佛二字經耳。七世不沈。所利唯人。所約唯己。百福殊相。同入無生。萬善異流。俱會平等。今宗鏡中。亦復如是。正直舍方便。但說無上道。一切諸法中。唯以等觀入。若執方便。廣辯諸乘。則失佛本懷。違于大旨。如法王經云。若定根機。為小乘人。說小乘法。為闡提人。說闡提法。是斷佛性。是滅佛身。是說法人。當歷百千萬劫。墮諸地獄。何以故。眾生之性。即是法性。從本已來無有增減。云何于中。分別藥病。如是解者。即一切法。無非佛法矣。
問。如何是一切法皆是佛法。
答。一切法唯心。心即是佛。心即是法。
如學人問忠國師。經云。一切法皆是佛法。殺害還是佛法不。
答。一切施為。皆是佛
【現代漢語翻譯】 現代漢語譯本 答：供養的功德，在於心而不在於事。如果菩薩以一餐之食，懷著廣大的心，全部供養十方諸佛以及僧眾，也不因距離遠近而有所阻礙。因此，諸佛都能見到並接受供養。由此可知，只要運用一心，其廣大是無邊無際的，功德和智慧兩種莊嚴都能成就，六度萬行沒有不圓滿的。那麼就明白一毫之微的空性，與整個法界沒有差別。一粒微塵之中，具備十方世界。因此在《法華經》的法會上，十方佛國，融通為一個國土，諸佛分身共同就座，一同證悟一佛乘。也像《華嚴經》所闡明的，在此土說法，十方佛剎都能感受到。仰仗先聖的共同歸宿，使後來的學習者堅定信心。遇到這樣的教義，是莫大的良緣。如同手持巨大的火炬來照亮幽暗的關隘，明亮地見到自性；好比駕駛快速的航船來渡過深邃的河流，迅速地登上真如的彼岸。所以說，一句佛法染于神識，必定能夠成佛，兩個字的經文也能使人七世不沉淪，所利益的唯有人，所約束的唯有自己。百種福德殊異的相狀，最終都進入無生之境；萬種善行不同的流向，最終都彙集于平等之境。如今《宗鏡錄》中，也是這樣，正直地捨棄方便之法，只說無上的佛道。一切諸法之中，唯有通過等觀才能進入。如果執著于方便之法，廣泛地辯論各種乘，就會失去佛陀的本懷，違背了大的宗旨。如《法王經》所說，如果確定眾生的根機，為小乘根機的人，說小乘法；為斷善根的人，說斷善根法，這是斷滅佛性，是滅壞佛身。這樣的說法之人，應當經歷百千萬劫，墮入各種地獄。為什麼呢？眾生的自性，就是法性，從本來就沒有增減。為什麼要在其中，分別藥物和疾病呢？這樣理解的人，就會明白一切法，沒有不是佛法的。 問：如何是一切法皆是佛法？ 答：一切法唯心所現，心即是佛，心即是法。 如同學人問忠國師：經中說，一切法皆是佛法，殺害還是佛法嗎？ 答：一切施為，都是佛（法）。
【English Translation】 English version Answer: The merit of offering lies in the mind, not in the act itself. If a Bodhisattva, with a single meal and a great mind, offers it entirely to all the Buddhas and Sangha (community of monks) in the ten directions, distance is no obstacle. Therefore, all Buddhas see and receive it. Thus, it is known that by simply employing a single mind, vast and boundless, both merit and wisdom are achieved, and the Six Perfections (dana-paramita (generosity), sila-paramita (virtue, ethics), ksanti-paramita (patience), virya-paramita (effort, energy), dhyana-paramita (meditation), prajna-paramita (wisdom)) and myriad practices are all perfected. Then one understands that the emptiness of a single hair is no different from the entire Dharma Realm (totality of all things). Within a single dust mote, the ten directions are contained. Therefore, in the assembly of the Lotus Sutra (Saddharma Pundarika Sutra), the Buddha lands of the ten directions merge into one land, and the manifested bodies of the Buddhas sit together, jointly realizing the One Vehicle (Ekayana). It is also like the teaching clarified in the Avatamsaka Sutra (Flower Garland Sutra), where the Dharma is spoken in this land, and all the ten Buddha-fields resonate. Relying on the shared destination of the ancient sages, it strengthens the faith of later learners. Encountering such teachings is a great and auspicious opportunity, like holding a great torch to illuminate a dark gate, clearly seeing one's nature; like sailing a swift ship to cross a deep river, quickly reaching the shore of True Thusness (Tathata). Therefore, it is said that a single phrase of Dharma imprints the spirit and will surely lead to Buddhahood, and even a two-character sutra can prevent one from sinking for seven lifetimes. What is benefited is only people, and what is restrained is only oneself. The hundred forms of blessings, though different in appearance, all enter the realm of non-origination; the myriad streams of goodness, though flowing in different directions, all converge in equality. Now, in the Zong Jing Lu (Record of the Source Mirror), it is also like this: directly abandoning expedient means and only speaking of the unsurpassed Buddha-way. Among all dharmas, only through equal contemplation can one enter. If one clings to expedient means and widely debates the various vehicles, one will lose the original intention of the Buddha and go against the great purpose. As the Dharma King Sutra (Dharma-raja Sutra) says, 'If one determines the capacity of beings and speaks the Small Vehicle (Hinayana) to those of the Small Vehicle, and speaks the teachings for those who have severed their roots of goodness (icchantika), one is destroying the Buddha-nature and annihilating the Buddha-body.' Such a speaker should experience hundreds of thousands of kalpas (eons) and fall into various hells. Why? Because the nature of sentient beings is the Dharma-nature, and from the beginning, there has been no increase or decrease. Why then, within it, should one distinguish between medicine and disease? One who understands in this way will realize that all dharmas are none other than Buddha-dharma. Question: How is it that all dharmas are Buddha-dharma? Answer: All dharmas are only manifestations of the mind; the mind is the Buddha, and the mind is the Dharma. It is like when a student asked National Teacher Zhong: 'The sutra says that all dharmas are Buddha-dharma. Is killing also Buddha-dharma?' Answer: All actions are Buddha (dharma).
智之用。如人用火。香臭不嫌。亦如其水。凈穢非污。以表佛智也。是知火無分別。蘭艾俱焚。水同上德。方圓任器。所以文殊執劍于瞿曇。鴦掘持刀于釋氏。豈非佛事乎。若心外見法。而生分別。直饒廣作勝妙之事。亦非究竟。
問。心性本凈。寂照無遺。何假智光而爲鑑達。
答。心是正因。雖然了照。以客塵煩惱所遮。若無智慧了因。而不能顯。古德云。智照心原。即是了因。如空與日。略有十義。以辯難思。一謂日與空。非即非離。二非住非不住。三如日善作破暗良緣。顯空之要。四雖覆滅暗顯空。空無損益。五理實無損。事以推之暗蔽永除。性乃無增。空界所含。萬像皆現。六而此虛空。性雖清凈。若無日光。則有暗起。七非以虛空。空故。自能除暗。暗若除者。必假日光。八日若無空。無光無照。空若無日暗不自除。九然此暗性。無來無去。日之體相。亦不生不滅。十但有日照空。則乾坤洞曉。以智慧日。照心性空。亦復如是。釋曰。一智與心。非即非離。云何非即。以智是能照。心。是所照。能所異故。云何非離。智是心之用。用不離體故。二非住非不住。云何非住。智性離故。云何非不住。與心相應故。三智慧破客塵。顯了心性。四智雖去塵現性。而心本無隱顯。五心雖本空。要盡客塵
【現代漢語翻譯】 現代漢語譯本 智慧的運用，就像人使用火一樣，不會因為是香的還是臭的而有所嫌棄；也像水一樣，不會因為是乾淨的還是污穢的而有所沾染。這用來表示佛的智慧。由此可知，火沒有分別心，蘭花和艾草都會一起焚燒；水具有相同的德性，放在方的容器里就方，放在圓的容器里就圓。所以文殊菩薩在瞿曇（Gautama，釋迦牟尼佛的姓）身邊執劍，鴦掘摩羅（Angulimala，佛教人物，原為殺人狂魔，后被佛陀感化）在釋迦牟尼（Sakyamuni，釋迦牟尼佛）身邊持刀，難道不是佛的事業嗎？如果心外求法，而生起分別心，即使廣做殊勝美妙的事情，也不是究竟之道。
問：心性本來清凈，寂然照耀，沒有遺漏，為什麼還要藉助智慧的光芒來鑑別通達呢？
答：心是正因（hetu，產生結果的主要原因）。雖然能夠明瞭照耀，但被客塵煩惱所遮蔽，如果沒有智慧這種了因（pratyaya，輔助正因產生結果的條件），就不能顯現。古德說：『智慧照亮心的本源，就是了因。』就像虛空和太陽的關係，略有十個方面的意義，用來辨析難以思議之處：一是太陽和虛空，非即非離；二是太陽非住于虛空，也非不存於虛空；三是太陽善於作為破除黑暗的良好因緣，是顯現虛空的關鍵；四是太陽即使消滅黑暗，顯現虛空，虛空本身也沒有任何損益；五是道理上確實沒有損失，從現象上推論，黑暗永遠消除，心性也就沒有增加。虛空所包含的萬象都能顯現；六是而這虛空，本性雖然清凈，如果沒有日光，就會有黑暗產生；七不是因為虛空本身是空的，就能自己消除黑暗，黑暗如果被消除，必定要藉助日光；八是太陽如果沒有虛空，就沒有光芒和照耀，虛空如果沒有太陽，黑暗也不會自己消除；九是然而這黑暗的性質，無來無去，太陽的體相，也不生不滅；十是隻要有太陽照耀虛空，那麼天地就一片明亮。用智慧的太陽，照耀心性的虛空，也是這樣。解釋說：一是智慧和心，非即非離。為什麼說非即？因為智慧是能照，心是被照，能照和被照是不同的。為什麼說非離？因為智慧是心的作用，作用不離本體。二是非住非不住。為什麼說非住？因為智慧的性質是離散的。為什麼說非不住？因為智慧與心相應。三是智慧能夠破除客塵，顯現心性。四是智慧雖然去除塵垢，顯現本性，而心本來就沒有隱沒和顯現。五是心雖然本來是空，但要去除客塵。
【English Translation】 English version The use of wisdom is like a person using fire, not disliking it whether it is fragrant or foul; it is also like water, not being stained whether it is clean or dirty. This is to represent the wisdom of the Buddha. From this, it can be known that fire has no discrimination, burning orchids and mugwort together; water has the same virtue, being square in a square container and round in a round container. Therefore, Manjusri (Manjusri Bodhisattva, the Bodhisattva of Wisdom) holds a sword beside Gautama (Gautama, the clan name of Sakyamuni Buddha), and Angulimala (Angulimala, a Buddhist figure, originally a murderous maniac, later converted by the Buddha) holds a knife beside Sakyamuni (Sakyamuni, the Buddha). Are these not the deeds of the Buddha? If one seeks the Dharma outside the mind and gives rise to discrimination, even if one performs vast and wonderful deeds, it is not the ultimate path.
Question: The nature of the mind is originally pure, serenely illuminating without omission. Why then rely on the light of wisdom for discernment and understanding?
Answer: The mind is the direct cause (hetu, the main cause for producing a result). Although it is capable of clear illumination, it is obscured by the defilements of adventitious dust. If there is no wisdom as the enabling cause (pratyaya, the condition that assists the direct cause in producing a result), it cannot be manifested. An ancient master said, 'The illumination of wisdom shines on the origin of the mind, which is the enabling cause.' It is like the relationship between space and the sun, with roughly ten aspects to analyze the inconceivable: First, the sun and space are neither identical nor separate; second, the sun neither dwells in space nor does it not dwell in space; third, the sun is good at being a favorable condition for breaking through darkness, and is the key to revealing space; fourth, even if the sun eliminates darkness and reveals space, space itself has neither gain nor loss; fifth, in principle, there is indeed no loss, and inferring from phenomena, darkness is forever eliminated, and the nature is without increase. All phenomena contained in space can appear; sixth, although this space is pure in nature, if there is no sunlight, darkness will arise; seventh, it is not because space itself is empty that it can eliminate darkness on its own. If darkness is to be eliminated, it must rely on sunlight; eighth, if the sun has no space, it has no light and no illumination, and if space has no sun, darkness will not eliminate itself; ninth, however, the nature of this darkness has no coming and no going, and the essence of the sun is neither born nor does it die; tenth, as long as the sun shines on space, then heaven and earth are completely bright. Using the sun of wisdom to illuminate the emptiness of the mind-nature is also like this. Explanation: First, wisdom and mind are neither identical nor separate. Why are they not identical? Because wisdom is the illuminator, and the mind is what is illuminated; the illuminator and what is illuminated are different. Why are they not separate? Because wisdom is the function of the mind, and the function is not separate from the substance. Second, they neither dwell nor do they not dwell. Why do they not dwell? Because the nature of wisdom is dispersed. Why do they not not dwell? Because wisdom is in accordance with the mind. Third, wisdom can break through adventitious dust and reveal the mind-nature. Fourth, although wisdom removes dust and reveals the nature, the mind originally has no concealment or manifestation. Fifth, although the mind is originally empty, it is necessary to exhaust the adventitious dust.
。方能普現法界。六心雖清凈。若無智光。則為客塵所蔽。七非心自空。不染客塵。塵若除者。要因智光。八智無心不照。心無智不明。九客塵。雖盡。本無來去。智雖起照。亦無生滅。十但得智光。則心性湛然寂照。法界洞朗。究竟清凈。故知萬法無修。策修而至無修。本性雖空。亦由修空而顯空。今宗鏡所錄。深有所以。只為眾生無智不修。而墮愚闇。不照心性。枉陷輪迴。若不得宗鏡之智光。何由顯於心寶。且眾生無漏智性。本自具足。以客塵所蔽。似鏡昏塵。但能知鏡本明。塵即慚盡。客塵盡處。真性朗然。如大涅槃經云。如大村外。有娑羅林。中有一樹。先林而生。足一百年。是時林主。灌之以水。隨時修治。其樹陳朽。面板枝葉。悉皆脫落。唯貞實在。如來亦爾。所有陳故。悉已除盡。唯有一切真實法在。所以一缽和尚歌云。萬代金輪聖王子。只者真如靈覺是。菩提樹下度眾生。度盡眾生出生死。不生死。真丈夫。無形無相大毗盧。塵勞滅盡真如在。一顆圓明無價珠。
宗鏡錄卷第十三
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第十四
慧日永明寺主智覺禪師延壽集
夫釋迦文佛。開眾生心。成佛知見。達磨
【現代漢語翻譯】 方能普遍顯現整個法界。六根（眼、耳、鼻、舌、身、意）雖然清凈，如果沒有智慧的光芒，就會被客塵（煩惱）所遮蔽。七識（末那識）並非自身本空，而是被客塵所染污，要去除這些塵垢，必須依靠智慧的光芒。智慧沒有心就無法照亮，心沒有智慧就無法明白。客塵雖然消盡，但本來就沒有來去；智慧雖然生起照耀，也沒有生滅。只要得到智慧的光芒，心性就會湛然寂靜而照耀，法界就會洞徹明朗，最終達到清凈。因此，要知道萬法本無需修，通過策勵修行才能達到無修的境界；本性雖然是空，也要通過修空才能顯現空性。現在《宗鏡錄》所記載的，意義深遠，只是因為眾生沒有智慧而不修行，從而墮入愚昧黑暗，不能照見心性，白白陷入輪迴。如果得不到《宗鏡錄》的智慧之光，又如何能顯現心中的珍寶呢？而且眾生無漏的智慧本性，本來就具足，只是被客塵所遮蔽，就像鏡子被灰塵矇蔽一樣。只要能知道鏡子本來是明亮的，灰塵就會慚愧而消盡，客塵消盡之處，真性自然顯現。如《大涅槃經》所說：『就像大村外，有一片娑羅林（Sal grove），其中有一棵樹，比其他樹先長出來一百年。這時，林主用水灌溉它，隨時修剪治理。這棵樹陳舊朽爛，面板枝葉都脫落了，只有貞實的部分還在。如來（Tathagata）也是這樣，所有陳舊的東西都已除盡，只有一切真實法存在。』所以一缽和尚的歌說：『萬代的金輪聖王子，就是這真如靈覺。菩提樹下度眾生，度盡眾生出生死。不生死，真丈夫，無形無相大毗盧（Vairocana），塵勞滅盡真如在，一顆圓明無價珠。』
《宗鏡錄》卷第十三
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第十四
慧日永明寺主智覺禪師延壽集
釋迦文佛（Sakyamuni Buddha）開啟眾生的心，成就佛的知見。達磨（Bodhidharma）
【English Translation】 Then one can universally manifest the entire Dharma Realm. Although the six senses (eye, ear, nose, tongue, body, and mind) are pure, without the light of wisdom, they will be obscured by adventitious dust (afflictions). The seventh consciousness (Manas) is not inherently empty, but is defiled by adventitious dust. To remove this dust, one must rely on the light of wisdom. Wisdom cannot illuminate without the mind, and the mind cannot understand without wisdom. Although adventitious dust is exhausted, it originally has no coming or going; although wisdom arises and shines, it has no birth or death. As long as one obtains the light of wisdom, the mind-nature will be serene and illuminating, the Dharma Realm will be clear and bright, and one will ultimately attain purity. Therefore, know that all dharmas do not require cultivation; by encouraging cultivation, one can reach the state of no cultivation; although the original nature is empty, it is through cultivating emptiness that emptiness is revealed. The records in the Zong Jing Lu (Record of the Source Mirror) are profound and meaningful, simply because sentient beings lack wisdom and do not cultivate, thus falling into ignorance and darkness, unable to illuminate their mind-nature, and vainly trapped in reincarnation. If one does not obtain the wisdom light of the Zong Jing Lu, how can one reveal the treasure within the heart? Moreover, the unconditioned wisdom-nature of sentient beings is inherently complete, but it is obscured by adventitious dust, like a mirror covered in dust. As long as one knows that the mirror is originally bright, the dust will be ashamed and disappear. Where adventitious dust is exhausted, the true nature will naturally manifest. As the Nirvana Sutra says: 'Like outside a large village, there is a Sala grove, in which there is a tree that grew a hundred years before the other trees. At this time, the master of the grove irrigates it with water and prunes it at any time. This tree is old and decayed, and its skin, branches, and leaves have all fallen off, but only the true part remains. The Tathagata is also like this, all the old things have been removed, and only all the true dharmas remain.' Therefore, the monk Yibo's song says: 'The holy prince of the golden wheel of ten thousand generations is just this true thusness and spiritual awareness. Under the Bodhi tree, he delivers sentient beings, delivering all sentient beings from birth and death. Not birth and death, a true man, formless and without appearance, the great Vairocana, the dust of labor is extinguished, and true thusness remains, a round and bright priceless pearl.'
Zong Jing Lu, Volume 13
Engraved by the Grand Repository Supervision Office in the Bingwu Year Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 14
Compiled by Chan Master Zhijue Yanshou, Abbot of Huiri Yongming Temple
Sakyamuni Buddha opens the minds of sentient beings and enables them to attain the knowledge and vision of the Buddha. Bodhidharma
初祖。直指人心。見性成佛。若體此一心。云何是成佛之理。
答。一心不動。諸法無性。以無性故。悉皆成佛。華嚴經云。佛子。如來成正覺時。于其身中。普見一切眾產生正覺。乃至普見一切眾生入涅槃。皆同一性。所謂無性。無何等性。所謂無相性。無盡性。無生性。無滅性。無我性。無非我性。無眾生性。無非眾生性。無菩提性。無法界性。無虛空性。亦復無有成正覺性。知一切法皆無性故。得一切智。大悲相續。救度眾生。佛子。譬如虛空。一切世界。若成若壞。常無增減。何以故。虛空無生故。諸佛菩提。亦復如是。若成正覺。不成正覺。亦無增減。何以故。菩提無相無非相。無一無種種故。佛子。假使有人。能化作恒河沙等心。一一心復化作恒河沙等佛。皆無色無形無相。如是盡恒河沙等劫。無有休息。佛子。于汝意云何。彼人化心。化作如來。凡有幾何。如來性起。妙德菩薩言。如我解于仁所說義。化與不化。等無有別。云何問言。凡有幾何。普賢菩薩言。善哉善哉。佛子。如汝所說。設一切眾生。於一念中悉成正覺。與不成正覺。等無有異。何以故。菩提無相故。若無有相。則無增減。佛子。菩薩摩訶薩。應如是知。成等正覺。同於菩提。一相無相。疏釋云。所以知佛智遍者。無一眾生不有
【現代漢語翻譯】 現代漢語譯本 初祖（禪宗初祖菩提達摩）。直指人心，見性成佛。如果體悟了這個一心，那麼如何理解成佛的道理呢？
答：一心不動，諸法無自性。因為沒有自性，所以一切都能夠成佛。《華嚴經》說：『佛子，如來成正覺時，在他的身中，普遍見到一切眾產生正覺，乃至普遍見到一切眾生入涅槃，都同一自性，就是無自性。』沒有哪種自性呢？就是沒有相的自性，沒有窮盡的自性，沒有生的自性，沒有滅的自性，沒有我的自性，沒有非我的自性，沒有眾生的自性，沒有非眾生的自性，沒有菩提（覺悟）的自性，沒有法界（宇宙萬法）的自性，沒有虛空的自性，也沒有成正覺的自性。知道一切法都沒有自性，所以得到一切智慧，大悲心相續不斷，救度眾生。佛子，譬如虛空，一切世界，無論是形成還是壞滅，始終沒有增減。為什麼呢？因為虛空沒有生滅的緣故。諸佛的菩提（覺悟），也是這樣。無論是成正覺，還是不成正覺，也沒有增減。為什麼呢？因為菩提沒有相，也沒有非相，沒有一，也沒有種種的分別。
佛子，假設有人，能夠化作出恒河沙那麼多的心，每一個心又化作出恒河沙那麼多的佛，這些佛都沒有顏色，沒有形狀，沒有相。這樣經過恒河沙那麼多的劫，沒有休息。佛子，你認為怎麼樣？那個人所化出的心，化作的如來，總共有多少呢？如來性起妙德菩薩說：『依我理解仁者所說的意義，化與不化，完全沒有差別。怎麼能問有多少呢？』普賢菩薩說：『好啊，好啊，佛子，正如你所說，假設一切眾生，在一念之間全部成正覺，與不成正覺，也沒有什麼不同。為什麼呢？因為菩提沒有相的緣故。如果沒有相，就沒有增減。』佛子，菩薩摩訶薩，應當這樣理解，成等正覺，與菩提相同，都是一相，也就是無相。疏釋說：之所以知道佛的智慧是普遍的，是因為沒有一個眾生不具有（佛性）。
【English Translation】 English version The First Patriarch (Bodhidharma, the first patriarch of Zen Buddhism). Directly points to the human mind, seeing one's nature and becoming a Buddha. If one embodies this one mind, how should one understand the principle of becoming a Buddha?
Answer: The one mind is unmoving, and all dharmas (phenomena) are without inherent nature. Because they are without inherent nature, all can become Buddhas. The Avatamsaka Sutra says: 'Buddha-child, when the Tathagata (Buddha) attains perfect enlightenment, within his body, he universally sees all sentient beings attaining perfect enlightenment, and even universally sees all sentient beings entering Nirvana, all sharing the same nature, which is no-nature.' What kind of nature is without? It is the nature without form, the nature without end, the nature without birth, the nature without death, the nature without self, the nature without non-self, the nature without sentient beings, the nature without non-sentient beings, the nature without Bodhi (enlightenment), the nature without Dharmadhatu (the realm of all phenomena), the nature without emptiness, and also without the nature of attaining perfect enlightenment. Knowing that all dharmas are without inherent nature, one attains all wisdom, and great compassion continues uninterrupted, saving sentient beings. Buddha-child, just like space, all worlds, whether they are formed or destroyed, always remain without increase or decrease. Why? Because space has no birth. The Bodhi (enlightenment) of all Buddhas is also like this. Whether one attains perfect enlightenment or does not attain perfect enlightenment, there is also no increase or decrease. Why? Because Bodhi has no form, nor non-form, no one, nor various distinctions.
Buddha-child, suppose there is someone who can transform into as many minds as there are sands in the Ganges River, and each mind transforms into as many Buddhas as there are sands in the Ganges River, and these Buddhas have no color, no shape, and no form. If this continues for as many kalpas (eons) as there are sands in the Ganges River, without rest. Buddha-child, what do you think? How many Tathagatas (Buddhas) in total are transformed by the minds that person has transformed? The Bodhisattva Wondrous Virtue, arising from the nature of the Tathagata, said: 'According to my understanding of the meaning you have spoken, there is absolutely no difference between transforming and not transforming. How can one ask how many there are?' The Bodhisattva Universal Virtue said: 'Excellent, excellent, Buddha-child, just as you said, suppose all sentient beings attain perfect enlightenment in a single thought, there is no difference between attaining perfect enlightenment and not attaining perfect enlightenment. Why? Because Bodhi has no form. If there is no form, there is no increase or decrease.' Buddha-child, a Bodhisattva Mahasattva (great being) should understand in this way, that attaining perfect enlightenment is the same as Bodhi, both are one form, which is no-form. The commentary explains: The reason why we know that the wisdom of the Buddha is universal is because there is not a single sentient being that does not possess (Buddha-nature).
本覺。與佛體無殊故。經云。佛智潛流。即似佛智遍他眾生。今顯眾生自有佛智。故云遍耳。此有三意。一明無一眾生不有。則知無性者。非眾生數。謂草木等。已過五性之見。二者。眾生在纏之因。已具出纏之果法。故云有如來智慧。非但有性後方當成。亦非理先智后。是知涅槃。對昔方便。且說有性。後學尚謂談有藏無。況聞等有果智。誰當信者。三彼因中之果智。即他佛之果智。以圓教宗。自他因果。無二體故。不爾此說眾生有果。何名說佛智耶。斯則玄又玄矣。非華嚴宗。無有斯理。疑雲。涅槃云。佛性者。名為智慧。有智慧時。則無煩惱。今有佛智。那作眾生。釋云。謂顛倒故不證。豈得言無。如壯士迷於額珠。豈是膚中無寶。謂若先無。離倒寧有。既離則現。明本不無。如貧得珠。非今授與。是以涅槃。恐不修行。故云。言定有者。即為執著。恐不信有。故云。若言定無。則為妄語。乍可執著。不可妄語。又如來藏等經。說。有九種喻。喻如來藏。謂如青蓮華。在泥水中。未出泥。人無貴者。又如貧女而懷聖胎。如大價寶。垢衣所纏。如摩尼珠。落在深廁。如真金像弊衣所覆。如庵羅樹。華實未開。亦如稻米在糠𥢶中。如金在礦。如像在模。皆是塵中有佛身義。與此大同也。又此無性理。能成一切。能壞
【現代漢語翻譯】 現代漢語譯本 本覺（Běn jué）：與佛的本體沒有差別。經書上說：『佛的智慧潛在地流動』，就像佛的智慧遍佈其他眾生一樣。現在顯明眾生自身具有佛的智慧，所以說『遍』。這裡有三重含義：一是說明沒有一個眾生不具有佛性，由此可知那些沒有佛性的，不屬於眾生的範疇，比如草木等，這已經超越了五性的見解。二是眾生在被煩惱纏縛的因地，已經具備了解脫煩惱的果法，所以說具有如來的智慧，並非只是具有佛性之後才成就，也不是先有理後有智。由此可知，《涅槃經》（Niè pán jīng）相對於過去的方便說法，姑且說有佛性，後學者尚且認為談論有如來藏（rú lái zàng）是虛無的，更何況是聽說眾生具有果地的智慧，誰會相信呢？三是因地中的果智，就是他方佛的果智，因為圓教的宗旨認為，自和他人的因果，沒有兩個本體。否則，如果說眾生具有果，又怎麼能說是佛的智慧呢？這真是玄妙又玄妙啊！不是華嚴宗（Huá yán zōng），沒有這樣的道理。有人懷疑說，《涅槃經》說：『佛性，名為智慧。有智慧時，就沒有煩惱。』現在有佛智，為什麼還是眾生呢？解釋說：因為顛倒迷惑所以不能證得，難道能說沒有嗎？就像壯士迷失了額頭上的寶珠，難道是面板中沒有寶物嗎？如果先前沒有，離開顛倒又怎麼會有呢？既然離開了顛倒就顯現，說明本來就存在。就像窮人得到了寶珠，不是現在才被授予。因此，《涅槃經》是擔心人們不修行，所以說：『如果說一定有，那就是執著。』又擔心人們不相信有，所以說：『如果說一定沒有，那就是妄語。』寧可執著，也不可妄語。又如《如來藏經》（Rú lái zàng jīng）等經書，說了九種比喻來比喻如來藏，比如青蓮花在泥水中，沒有出離泥土，人們不會看重它。又如貧窮的女子懷了聖胎，又如價值連城的寶物被污垢的衣服纏繞，又如摩尼珠（mó ní zhū）落在深廁中，又如真金的佛像被破舊的衣服覆蓋，又如庵羅樹（ān luó shù）的花和果實還沒有開放，也像稻米在糠秕中，又像金子在礦石中，又像佛像在模子里。這些都是塵土中有佛身的含義，與此處的說法非常相同。又這種無性的道理，能成就一切，也能破壞一切。
【English Translation】 English version Original Enlightenment (Běn jué): It is no different from the Buddha's essence. The sutra says, 'The Buddha's wisdom flows subtly,' just as the Buddha's wisdom pervades other sentient beings. Now it is revealed that sentient beings themselves possess the Buddha's wisdom, hence the term 'pervades.' There are three meanings here: First, it clarifies that there is not a single sentient being that does not possess Buddha-nature, thus knowing that those without Buddha-nature do not belong to the category of sentient beings, such as plants and trees, which have already surpassed the view of the five natures. Second, sentient beings in the causal stage of being entangled in afflictions already possess the resultant Dharma of liberation from afflictions, hence it is said that they possess the wisdom of the Tathagata (Rú lái), not just that they will achieve it after possessing Buddha-nature, nor is it that principle comes before wisdom. From this, it can be known that the Nirvana Sutra (Niè pán jīng), in contrast to past expedient teachings, tentatively speaks of having Buddha-nature, and later scholars still consider discussing the Tathagatagarbha (Rú lái zàng) as nihilistic, let alone hearing that sentient beings possess the wisdom of the resultant stage, who would believe it? Third, the resultant wisdom in the causal stage is the resultant wisdom of other Buddhas, because the tenet of the perfect teaching is that the causes and effects of oneself and others are not two separate entities. Otherwise, if it is said that sentient beings possess the result, how can it be called the Buddha's wisdom? This is truly profound and mysterious! It is not the Huayan School (Huá yán zōng) that possesses such a principle. Someone doubts and says, 'The Nirvana Sutra says, 'Buddha-nature is called wisdom. When there is wisdom, there are no afflictions.' Now there is Buddha-wisdom, why are they still sentient beings?' The explanation is: Because of delusion and confusion, they cannot attain it, can it be said that it does not exist? Just like a strong man losing the jewel on his forehead, is it that there is no treasure in his skin? If it did not exist before, how could it exist after leaving delusion? Since it appears after leaving delusion, it shows that it originally existed. Just like a poor person obtaining a jewel, it is not being given now. Therefore, the Nirvana Sutra is afraid that people will not practice, so it says, 'If you say it definitely exists, then it is attachment.' It is also afraid that people will not believe it exists, so it says, 'If you say it definitely does not exist, then it is a lie.' It is better to be attached than to lie. Furthermore, the Sutra of the Tathagatagarbha (Rú lái zàng jīng) and other sutras, speak of nine metaphors to illustrate the Tathagatagarbha, such as a blue lotus flower in muddy water, not yet emerging from the mud, people do not value it. Also, like a poor woman conceiving a holy child, like a priceless treasure wrapped in dirty clothes, like a mani jewel (mó ní zhū) falling into a deep latrine, like a golden Buddha statue covered in tattered clothes, like an amra tree (ān luó shù) whose flowers and fruits have not yet bloomed, also like rice in chaff, like gold in ore, like a statue in a mold. These all have the meaning of the Buddha-body in the dust, which is very similar to what is said here. Moreover, this principle of no-nature can accomplish everything and can also destroy everything.
一切。則一成一切成。一壞一切壞。一成一切成者。即因果交徹。于中有二。一明生佛不二華嚴經云。如來成正覺時。于其身中。普見一切眾產生正覺等。凈名經云。一切眾生。即菩提相。即菩提相。於何不成。二明能所不二。即華嚴經云。皆同一性。所謂無性。凈名經云。不行是菩提。離意法故。法即是所。意即是能。良以心境。同一性故。生佛亦然。是以真心。不守自性故。舉體隨緣。成諸萬法。性即體也。以諸法唯心所現。各無自體。虛假相依。無決定性。以無性故。能隨異緣成立一切。若有定性。猶如金石。各有堅性。不可令易。今此無性。猶如於水。遇冷成冰。逢火便暖。故中論偈云。集若有定性。先來所不斷。於今云何斷。道若有定性。先來所不修。於今云何修。故知若有定性。一切諸法皆悉不成。若無定性。一切皆成。又若眾生各各有性。自體不移。則永作眾生。無因成佛。所以無性理同。以有空義。故一切法得成。於畢竟空中。熾然建立一切法。若此一微塵法成。則盡十方虛空界一切異法一時成。若有一微塵異法不成者。此間一毫之法亦不成。失圓頓義。以一心一切心故。若悟宗鏡成佛。即一切處成佛。所以金剛經云。所在之處。則為有佛。若有一微塵處不成佛。則不入宗鏡中。故經云。唯我一人者
【現代漢語翻譯】 現代漢語譯本： 一切法如果成就，則一切法都成就；一個法如果壞滅，則一切法都壞滅。一個法成就，一切法都成就，這是因為因果交相滲透。其中有兩點：一是說明眾生與佛沒有分別。《華嚴經》說：『如來成正覺時，在他的身中，普遍見到一切眾產生正覺等。』《維摩詰經》說：『一切眾生，就是菩提的相，既然是菩提的相，又有什麼不能成就的呢？』二是說明能與所沒有分別。《華嚴經》說：『都同一自性，所謂的無自性。』《維摩詰經》說：『不行就是菩提，因為遠離意和法。』法就是所，意就是能。因為心和境，同一自性，眾生與佛也是這樣。因此真心，不固守自己的本性，所以全體隨順因緣，成就各種萬法。性就是體。因為諸法都是心所顯現，各自沒有自體，虛假相依，沒有決定的自性。因為沒有自性，所以能夠隨順不同的因緣成立一切法。如果有了決定的自性，就像金石，各有堅固的性質，不可改變。現在這種無自性，就像水，遇冷就結成冰，遇到火就變暖。所以《中論》的偈頌說：『如果集有定性，先前所不斷滅的，現在怎麼能斷滅呢？道如果有了定性，先前所不修習的，現在怎麼能修習呢？』所以知道如果有了定性，一切諸法都不能成就；如果沒有定性，一切法都能成就。又如果眾生各各有自己的本性，自體不改變，那就永遠做眾生，沒有因緣成佛。所以無自性的道理相同，因為有空性的意義，所以一切法才能成就。在畢竟空中，熾盛地建立一切法。如果這一微塵法成就，那麼盡十方虛空界一切不同的法一時都成就。如果有一微塵不同的法不成就，那麼這裡一毫毛的法也不能成就，就失去了圓頓的意義。因為一心就是一切心。如果領悟宗鏡而成佛，那麼一切處都成佛。所以《金剛經》說：『所在之處，就是有佛。』如果有一微塵處不成佛，那麼就不入宗鏡中。所以經上說：『唯我一人者』（指佛）。 （宗鏡：指宗門之眼，能照見萬法本性的智慧。金剛經：佛教經典，宣講空性和般若智慧。）
【English Translation】 English version: If all dharmas are accomplished, then all dharmas are accomplished; if one dharma is destroyed, then all dharmas are destroyed. That one dharma is accomplished and all dharmas are accomplished means that cause and effect interpenetrate each other. There are two points in this: First, it explains that sentient beings and Buddhas are not different. The Avatamsaka Sutra (Flower Garland Sutra) says: 'When the Tathagata achieves perfect enlightenment, within his body, he universally sees all sentient beings achieving perfect enlightenment, etc.' The Vimalakirti Sutra says: 'All sentient beings are the aspect of Bodhi; since it is the aspect of Bodhi, what cannot be accomplished?' Second, it explains that the subject and object are not different. The Avatamsaka Sutra says: 'All have the same nature, which is called no-nature.' The Vimalakirti Sutra says: 'Non-action is Bodhi because it is apart from intention and dharma.' Dharma is the object, and intention is the subject. Because the mind and the environment have the same nature, sentient beings and Buddhas are also like this. Therefore, the true mind does not guard its own nature, so the whole body follows conditions and accomplishes all dharmas. Nature is the substance. Because all dharmas are manifested by the mind, each has no self-nature, falsely relies on each other, and has no definite nature. Because there is no self-nature, it can follow different conditions to establish all things. If there is a definite nature, like gold and stone, each has a firm nature and cannot be easily changed. Now this no-nature is like water, which becomes ice when it encounters cold and becomes warm when it encounters fire. Therefore, the verses in the Madhyamaka-karika (Treatise on the Middle Way) say: 'If aggregation has a fixed nature, what has not been cut off before, how can it be cut off now? If the path has a fixed nature, what has not been cultivated before, how can it be cultivated now?' Therefore, knowing that if there is a fixed nature, all dharmas cannot be accomplished; if there is no fixed nature, all dharmas can be accomplished. Also, if each sentient being has its own nature, and the self-nature does not change, then it will forever be a sentient being and have no cause to become a Buddha. Therefore, the principle of no-nature is the same, because there is the meaning of emptiness, so all dharmas can be accomplished. In the ultimate emptiness, all dharmas are established vigorously. If this one dust-mote dharma is accomplished, then all different dharmas in the entire ten directions and empty realms are accomplished at the same time. If one dust-mote different dharma is not accomplished, then even a hair's breadth of dharma here cannot be accomplished, and the meaning of perfect and sudden teaching is lost. Because one mind is all minds. If one realizes the Mirror of the Sect (Zong Jing) and becomes a Buddha, then one becomes a Buddha everywhere. Therefore, the Diamond Sutra says: 'Wherever it is, there is a Buddha.' If there is one dust-mote place where one does not become a Buddha, then one does not enter the Mirror of the Sect. Therefore, the sutra says: 'Only I alone' (referring to the Buddha). (Zong Jing: Refers to the eye of the Zen school, the wisdom that can illuminate the nature of all dharmas. Diamond Sutra: A Buddhist scripture that expounds emptiness and prajna wisdom.)
。三界六道凡聖無非我。是一是人故。唯我一人耳。故知若離此而修。皆成權漸。如待空華而結果朝焰水以成冰。任滿三祇。不入真實。但自觀心見佛。了諸法空。則不動念而親睹毫光。靡運身而遍參法界。如佛在忉利。一夏安居。佛以神力制諸人天。不知處所。夏受歲已。佛攝神足。欲還閻浮。爾時須菩提。于石室中住。自思惟言。佛忉利下。當至佛所禮佛耶。為不至耶。復自思惟。佛常說法。若人以智慧力。觀佛法身。是名見佛中最。佛時已從忉利下閻浮提。四眾皆集。人天相見。座中有佛。及轉輪王。諸天大集。眾會莊嚴。先未曾有。須菩提念。今此大眾。雖復殊特。勢不久停。磨滅之法。皆歸無常。因此無常。觀之初門。悉知諸法。空無有實。作是觀時。即得道證。時一切眾。欲先見如來。禮拜供養。有蓮華色比丘尼。常為他人。呼為淫女。欲除惡名。便化為輪王。七寶千子。眾人見之。皆悉避座。化王見佛。還複本身。為比丘尼。最先禮佛。佛告尼言。非汝先禮我。唯須菩提。最初禮我。所以者何。須菩提觀諸法空。為見法身。得真供養。供養中最。非供養生身。名供養也。是知若不自信心佛求他勝緣。功業雖勤。終非究竟。如華嚴如來出現品云。佛子。設有菩薩。于無量百千億那由他劫。行六波羅蜜。修
習種種菩提分法。若未聞此如來不思議大威德法門。或時聞已。不信不解。不順不入。不得名為真實菩薩。以不能生如來家故。又以從緣故。緣亦無自性。則一切不成。唸唸散壞。如隨差別雜染之緣。因名言建立。故號眾生。于諸緣中求眾生性了不可得。則眾生體空。即是壞義。以有諸法故。則空義得顯。若此一眾生義不成。則盡十方法界一切眾生。悉皆不成。故名一壞一切壞。所以諸佛。知一切法。皆無性故。得成就一切智。起同體悲。相續不斷。盡未來際。廣度有情。以一心無性成佛之理。愿一切眾生與我無異。知眾生本來一心不動。常合天真。以無性故。不覺隨緣六趣升降。抂受妄苦。虛墮輪迴。所以能起大悲。相續度脫。若無此無性之理。則大化不成。善惡凡聖。不可移易。若能如是解悟。則是入不思議方便法門。佛藏經云。諸法若有決定體性。如析毛髮百分之一者。是則諸佛不出於世。亦終不說諸法空。並證頓義。華嚴經頌云。能於一念悉了知。一切眾生無有餘。了彼眾生心自性。達無性者所行道。不退轉法輪經云。爾時三菩薩。住世尊前。以曼陀蓮華。散於佛上。散已。作如是言。我於此法。深生信解。無有疑惑。其第一者。白佛言。世尊。若有人說如來。我即如來。於此法中。都無疑惑。第二菩薩復白
{ "translations": [ "現代漢語譯本", "修習種種菩提分法（趨向覺悟的各種方法）。如果未曾聽聞如來不可思議大威德法門，或者有時聽聞了，卻不相信、不理解、不順從、不進入，就不能稱為真實的菩薩，因為不能生於如來之家。又因為一切法都是從因緣而生，因緣本身也沒有自性，那麼一切都不能成就，唸唸散壞，就像隨順差別雜染的因緣。因為名言的建立，所以稱為眾生。在各種因緣中尋求眾生的自性，最終是不可得的，那麼眾生的本體就是空的，這就是壞滅的意義。因為有諸法的存在，所以空性的意義才能顯現。如果這一個眾生的意義不能成立，那麼盡十方世界一切眾生，都不能成立，所以說一壞一切壞。因此，諸佛知道一切法都沒有自性，才能成就一切智，生起同體大悲，相續不斷，直到未來際，廣泛地度化有情眾生。以一心無性成就佛的道理，愿一切眾生與我沒有差別，知道眾生本來一心不動，常合天真，因為無性，所以不覺隨緣六道升降，枉受虛妄的痛苦，虛空地墮入輪迴。所以能生起大悲心，相續不斷地度脫眾生。如果沒有這無性的道理，那麼大化就不能成就，善惡凡聖，不可改變。如果能夠這樣理解覺悟，就是進入了不可思議方便法門。《佛藏經》說，諸法如果有一個決定的體性，哪怕像分析毛髮百分之一那麼小，那麼諸佛就不會出現於世，也終究不會說諸法空，並證得頓悟的意義。《華嚴經》偈頌說，能在一念之間完全了知，一切眾生沒有剩餘，瞭解那些眾生的心自性，通達無性者所行之道。《不退轉法輪經》說，當時三位菩薩，住在世尊面前，用曼陀羅花，散在佛的身上，散完之後，這樣說，『我對於此法，深深地生起信解，沒有疑惑。』其中第一位，對佛說，『世尊，如果有人說如來，我就是如來，對於此法中，都沒有疑惑。』第二位菩薩又對佛說" ], "english_translations": [ "English version", "Cultivating various limbs of enlightenment (Bodhi-paksa-dharma). If one has not heard of this inconceivable great majestic virtue Dharma-door of the Tathagata (Thus Come One), or having heard it, does not believe, understand, accord with, or enter into it, one cannot be called a true Bodhisattva, because one cannot be born into the family of the Tathagata. Moreover, because all dharmas arise from conditions (pratyaya), and conditions themselves have no self-nature (svabhava), then nothing can be accomplished, and thoughts are scattered and destroyed, like following differentiated and defiled conditions. Because of the establishment of names and words (namarupa), they are called sentient beings (sattva). Seeking the self-nature of sentient beings within various conditions, one ultimately cannot find it, then the essence of sentient beings is empty, which is the meaning of destruction. Because there are dharmas, the meaning of emptiness (sunyata) can be revealed. If the meaning of this one sentient being cannot be established, then all sentient beings throughout the ten directions and realms cannot be established, hence it is said that if one is destroyed, all are destroyed. Therefore, all Buddhas, knowing that all dharmas have no self-nature, attain all-knowing wisdom (sarvajna), and arise with the same-body compassion (samanatmaka-karuna), continuously and without interruption, until the end of the future, extensively liberating sentient beings. With the principle of achieving Buddhahood through the non-self-nature of the one mind, may all sentient beings be no different from me, knowing that the original one mind of sentient beings is unmoving, constantly united with naturalness. Because of non-self-nature, they unknowingly follow conditions, rising and falling in the six realms (sadgati), wrongly enduring illusory suffering, and vainly falling into samsara (cyclic existence). Therefore, they can arise with great compassion, continuously liberating them. If there is no principle of non-self-nature, then great transformation cannot be accomplished, and good, evil, ordinary, and holy cannot be changed. If one can understand and awaken in this way, then one has entered the inconceivable expedient Dharma-door. The Sutra of the Buddha-store (Buddha-pitaka-sutra) says, 'If dharmas had a definite nature, even as small as one-hundredth of a hair, then all Buddhas would not appear in the world, and would never speak of the emptiness of dharmas, and would not realize the meaning of sudden enlightenment.' The Avatamsaka Sutra (Flower Garland Sutra) verse says, 'Able to fully know in one thought, all sentient beings without remainder, understanding the self-nature of those sentient beings' minds, reaching the path traveled by those who understand non-self-nature.' The Sutra of the Non-retrogressing Wheel of Dharma (Avivartaniya-dharma-cakra-sutra) says, 'At that time, three Bodhisattvas, dwelling before the World-Honored One, scattered Mandarava flowers upon the Buddha. Having scattered them, they spoke thus, 'I deeply generate faith and understanding in this Dharma, without any doubt.' The first of them said to the Buddha, 'World-Honored One, if someone says Tathagata, I am the Tathagata, in this Dharma, I have no doubt.' The second Bodhisattva again said to the Buddha,'" "" ] }
佛言。世尊。若有人。稱說世尊。我即世尊。亦於此法悉無疑惑。第三菩薩白佛言。世尊。若有人稱說阿羅訶三藐三佛陀。我即阿羅訶三藐三佛陀。亦於此法悉無疑惑。乃至阿難白佛言。世尊。云何菩薩作如是說。佛言。此三菩薩。善解假名故。作是說故。知但是凡聖諸法。皆是假名。從心建立。若能了達一切平等。即知凡聖諸法。不出假名。假名不出真如之性。如大般若經云。爾時善現。告欲色界諸天眾言。汝諸天眾。說我善現。佛真弟子。隨如來生。云何善現隨如來生。謂隨如來真如生故。所以者何。如來真如。無來無去。善現真如。亦無來無去。故說善現隨如來生。如來真如。即一切法真如。一切法真如。即如來真如。如是真如。無真如性。亦無不真如性。善現真如。亦復如是。故說善現隨如來生。釋曰。若如來真如。即一切法真如者。非獨善現隨如來生。乃至一切法界眾生。悉隨如來生。何者。以如來真如。即自真如故。如是真如無真如性者。以此真如。是言說中極。亦不可立。故云。喚作如如。早是變也。既無真如之性。亦無非真如之性。如是了達。方為究竟真如矣。雁腋經云。爾時舍利弗。問諸比丘言。大德。何緣說如是語。我今始於六師出家。諸比丘言。大德舍利弗。從今已往。六師諸佛。等同一相。
【現代漢語翻譯】 現代漢語譯本 佛說：『世尊，如果有人稱說世尊（Bhagavan，佛的稱號），說『我就是世尊』，並且對於這個法沒有絲毫疑惑。』第三位菩薩對佛說：『世尊，如果有人稱說阿羅訶三藐三佛陀（Arahat-Samyak-saṃbuddha，應供、正遍知），說『我就是阿羅訶三藐三佛陀』，並且對於這個法沒有絲毫疑惑。』乃至阿難（Ānanda，佛陀的十大弟子之一）對佛說：『世尊，菩薩如何才能這樣說呢？』佛說：『這三位菩薩，善於理解假名（prajñapti，為事物所安立的名稱）的含義，所以這樣說。因為他們知道一切凡夫和聖人的諸法，都只是假名，是從心中建立的。如果能夠了達一切平等，就知道凡夫和聖人的諸法，都離不開假名。假名也離不開真如（tathatā，事物的真實本性）之性。』 如《大般若經》（Mahāprajñāpāramitā Sūtra）所說：『當時，善現（Subhūti，佛陀的十大弟子之一）告訴欲界（Kāmadhātu）的諸天眾說：『你們這些天眾，說我善現是佛的真正弟子，隨如來（Tathāgata，佛的稱號）而生。』為什麼說善現隨如來而生呢？因為隨如來的真如而生。為什麼呢？因為如來的真如，無來無去，善現的真如，也無來無去，所以說善現隨如來而生。如來的真如，就是一切法的真如，一切法的真如，就是如來的真如。這樣的真如，沒有真如的自性，也沒有非真如的自性。善現的真如，也是如此。所以說善現隨如來而生。』 解釋說：如果如來的真如，就是一切法的真如，那麼不僅僅是善現隨如來而生，乃至一切法界的眾生，都隨如來而生。為什麼呢？因為如來的真如，就是自己的真如。像這樣的真如沒有真如的自性，因為這個真如，是言語所能表達的極限，也是不可設立的。所以說：『稱作如如，早就變了。』既然沒有真如的自性，也沒有非真如的自性，這樣了達，才是究竟的真如。 《雁腋經》說：『當時，舍利弗（Śāriputra，佛陀的十大弟子之一）問諸比丘（bhikkhu，出家修行的男性佛教徒）說：『大德們，為什麼說這樣的話？我今天才從六師（Six heretical teachers）那裡出家。』諸比丘說：『大德舍利弗，從今以後，六師和諸佛，等同一相。』
【English Translation】 English version The Buddha said: 'World-Honored One, if someone claims to be the World-Honored One (Bhagavan, title of the Buddha), saying, 'I am the World-Honored One,' and has no doubt about this Dharma, [that is acceptable].' The third Bodhisattva said to the Buddha: 'World-Honored One, if someone claims to be an Arahat-Samyak-saṃbuddha (Arahat-Samyak-saṃbuddha, worthy of offerings, perfectly enlightened), saying, 'I am an Arahat-Samyak-saṃbuddha,' and has no doubt about this Dharma, [that is acceptable].' Then Ānanda (Ānanda, one of the ten great disciples of the Buddha) said to the Buddha: 'World-Honored One, how can a Bodhisattva say such a thing?' The Buddha said: 'These three Bodhisattvas, being skilled in understanding the meaning of conventional designations (prajñapti, names established for things), speak in this way. Because they know that all dharmas of ordinary beings and sages are merely conventional designations, established from the mind. If one can fully understand all equality, one knows that the dharmas of ordinary beings and sages do not go beyond conventional designations. Conventional designations also do not go beyond the nature of Suchness (tathatā, the true nature of things).' As the Mahāprajñāpāramitā Sūtra says: 'At that time, Subhūti (Subhūti, one of the ten great disciples of the Buddha) told the assembly of devas (devas, gods) in the Desire Realm (Kāmadhātu): 'You devas say that I, Subhūti, am a true disciple of the Buddha, born following the Tathāgata (Tathāgata, title of the Buddha).' Why is it said that Subhūti is born following the Tathāgata? Because he is born following the Suchness of the Tathāgata. Why? Because the Suchness of the Tathāgata has no coming and no going, and the Suchness of Subhūti also has no coming and no going, therefore it is said that Subhūti is born following the Tathāgata. The Suchness of the Tathāgata is the Suchness of all dharmas, and the Suchness of all dharmas is the Suchness of the Tathāgata. Such Suchness has no nature of Suchness, and also no nature of non-Suchness. The Suchness of Subhūti is also like this. Therefore it is said that Subhūti is born following the Tathāgata.' The explanation says: If the Suchness of the Tathāgata is the Suchness of all dharmas, then not only Subhūti is born following the Tathāgata, but even all sentient beings in the entire Dharma Realm are born following the Tathāgata. Why? Because the Suchness of the Tathāgata is one's own Suchness. Such Suchness has no nature of Suchness, because this Suchness is the limit of what can be expressed in words, and it is also impossible to establish. Therefore it is said: 'Calling it Suchness is already a change.' Since there is no nature of Suchness, and also no nature of non-Suchness, understanding it in this way is the ultimate Suchness. The Gaṇḍavyūha Sūtra says: 'At that time, Śāriputra (Śāriputra, one of the ten great disciples of the Buddha) asked the bhikshus (bhikkhu, a Buddhist monk): 'Venerable ones, why do you say such a thing? I have only just left the Six Heretical Teachers (Six heretical teachers) to become a monk.' The bhikshus said: 'Venerable Śāriputra, from now on, the Six Heretical Teachers and all the Buddhas are of the same nature.'
無增無減。大德舍利弗。我等今知。諸師不異。于出家中。無所分別。故言出家。舍利弗言。大德。何緣說言。從今佛非我尊。諸比丘言。大德舍利弗。我從今往。自然明瞭。熾然明瞭。不假餘明。我自歸依。非余歸依。自歸自尊。是故說言。佛非我尊。何以故。我不離佛。佛不離我。乃至舍利弗言。大德何故。說。從今往。說無有業。諸比丘言。大德舍利弗。我從今往。知一切說。究竟涅槃。是中無有調伏。無非調伏。以是故言。我說無業。如來藏經云。世尊。告金剛慧言。善男子。我以佛眼。觀一切眾生。貪慾恚癡。諸煩惱中。有如來智。如來眼。如來身。結加趺坐。儼然不動。善男子。一切眾生。雖在諸趣。煩惱身中有如來藏。常無染污。德相備足。如我無異。楞伽經云。如來藏自性清凈。轉三十二相。入於一切眾生身中。華嚴入法界品中。鞞瑟胝羅居士。得菩薩解脫不般涅槃際法門。常供養栴檀座佛塔。告善財言。我開栴檀座如來塔門時。得三昧。名佛種無盡。善男子。我念念中入此三昧。唸唸得知一切無量殊勝之事。乃至善男子。我唯得此菩薩所得不般涅槃際解脫。如諸菩薩摩訶薩。以一念智。普知三世。一念遍入。一切三昧。如來智日恒照其心。於一切法。無有分別。了一切佛。悉皆平等。如來及我。一
【現代漢語翻譯】 現代漢語譯本 無增無減。大德舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。我們現在明白了，諸位老師之間沒有差別，在出家修行這件事上，沒有什麼分別。所以才說出家修行。舍利弗問：『大德，為什麼說從今以後佛陀不再是你們的尊者呢？』眾比丘回答：『大德舍利弗，我們從今以後，自然明瞭，熾盛明瞭，不再借助其他光明。我們自己皈依自己，不皈依其他，自己皈依自己，自己尊重自己。所以才說佛陀不再是我們的尊者。為什麼呢？因為我不離開佛陀，佛陀也不離開我。』乃至舍利弗問：『大德，為什麼說從今以後，不再有業呢？』眾比丘回答：『大德舍利弗，我們從今以後，知道一切言說最終都歸於涅槃（Nirvāṇa，佛教術語，指解脫生死輪迴的境界），其中沒有需要調伏的，也沒有不需要調伏的。因此才說，我說沒有業。』 《如來藏經》中說：世尊告訴金剛慧（Vajramati，菩薩名）說：『善男子，我以佛眼觀察一切眾生，在貪慾、嗔恚、愚癡等各種煩惱之中，有如來的智慧、如來的眼睛、如來的身體，結跏趺坐，端正不動。善男子，一切眾生雖然在各種境界中，但在煩惱之身中卻有如來藏（Tathāgatagarbha，指一切眾生皆具有的成佛的可能性），常無染污，功德相好完備具足，和我沒有差別。』 《楞伽經》中說：『如來藏自性清凈，轉變出三十二相（Lakṣaṇa，佛的三十二種殊勝的相貌），進入一切眾生的身中。』 《華嚴經·入法界品》中，鞞瑟胝羅（Veṣṭhila）居士，得到菩薩的解脫『不般涅槃際』法門，經常供養栴檀座佛塔，告訴善財（Sudhana，求法者）說：『我打開栴檀座如來塔門時，得到三昧（Samādhi，指精神專注的狀態），名為「佛種無盡」。善男子，我念念之中進入此三昧，唸唸得知一切無量殊勝之事。』乃至『善男子，我唯獨得到這菩薩所得的「不般涅槃際」解脫。如諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），以一念的智慧，普遍知曉三世，一念遍入一切三昧，如來的智慧之日光恒常照耀他們的心，對於一切法，沒有分別，明瞭一切佛，悉皆平等，如來和我，是一樣的。』
【English Translation】 English version Without increase or decrease. Great virtuous Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom). We now understand that there is no difference among the teachers, and there is no distinction in the matter of leaving home. Therefore, it is said to leave home. Śāriputra said, 'Great virtuous ones, why do you say that from now on the Buddha is no longer your venerable one?' The monks replied, 'Great virtuous Śāriputra, from now on, I am naturally clear, intensely clear, and no longer rely on other light. I take refuge in myself, not in others, I take refuge in myself, and I respect myself. Therefore, it is said that the Buddha is no longer my venerable one. Why? Because I do not leave the Buddha, and the Buddha does not leave me.' Then Śāriputra said, 'Great virtuous ones, why do you say that from now on, there is no karma?' The monks replied, 'Great virtuous Śāriputra, from now on, I know that all speech ultimately leads to Nirvāṇa (the Buddhist term for the state of liberation from the cycle of birth and death), in which there is nothing to be tamed and nothing that does not need to be tamed. Therefore, it is said that I say there is no karma.' The Tathāgatagarbha Sūtra says: The World-Honored One told Vajramati (a Bodhisattva) , 'Good man, with my Buddha-eye, I observe all sentient beings, and in the various afflictions of greed, hatred, and delusion, there is the wisdom of the Tathāgata, the eye of the Tathāgata, the body of the Tathāgata, sitting in the lotus position, upright and unmoving. Good man, although all sentient beings are in various realms, in their afflicted bodies there is the Tathāgatagarbha (the potential for Buddhahood inherent in all beings), which is always unpolluted, and its virtuous characteristics are complete and perfect, no different from me.' The Laṅkāvatāra Sūtra says: 'The Tathāgatagarbha is pure in nature, transforming into the thirty-two marks (Lakṣaṇa, the thirty-two auspicious marks of a Buddha), entering into the bodies of all sentient beings.' In the Gaṇḍavyūha Sūtra of the Avataṃsaka Sūtra, the householder Veṣṭhila, having obtained the Bodhisattva's liberation of 'not entering the realm of Nirvāṇa,' constantly makes offerings to the sandalwood seat Buddha-stūpa, and tells Sudhana (a seeker of Dharma), 'When I open the door of the sandalwood seat Tathāgata-stūpa, I attain a samādhi (a state of mental concentration) called "inexhaustible Buddha-seed." Good man, in every moment I enter this samādhi, and in every moment I know all immeasurable and excellent things.' Even 'Good man, I only attain this liberation of "not entering the realm of Nirvāṇa" obtained by the Bodhisattvas. Like all Bodhisattva-mahāsattvas (great Bodhisattvas), with one thought of wisdom, they universally know the three times, and in one thought they enter all samādhis. The sun of the Tathāgata's wisdom constantly shines on their hearts, and for all dharmas, there is no distinction, and they understand that all Buddhas are equal, and the Tathāgata and I are one.'
切眾生。等無有二。知一切法。自性清凈。無有思慮。無有動轉。而能普入一切世間離諸分別。住佛法印。悉能開悟法界眾生。又頌云。如心境界無有量。諸佛境界亦復然。如心境界從意生。佛境如是應觀察。法華經云。如是我成佛已來。甚大久遠。壽命無量。阿僧祇劫。常住不滅。眾有疑雲。成道既久。常此教化。中間所有。然燈毗婆沙尸棄等佛。成道入滅。說法度眾生。復是誰耶。古釋云。於是中間說然燈佛等。成道入滅。如是皆以智慧方便。善巧分別。說於他佛。非離我身。別有彼佛。金剛經論云。眾生身內有佛亦非密。身外有亦非密。乃至非身內。非身外有。非非內。非非外有。並非密也。眾生即是。故名為密。寶藏論云。不遣一法。不得一法。不修一法。不證一法。性凈天真可謂大道乎。真一是以遍觀天下。莫非真人。孰得此理。同其一倫。臺教云。只觀十法界眾生。即是佛。十法界。眾生陰佛陰。無毫芥之殊。三世佛事。眾生四儀。無不圓足。華嚴論云。若少見性者。亦得佛乘。如大海中一毫之渧。乃至多渧。一一渧中。皆得大海。如是菩薩五位之中。十位十地一一位內。皆有佛果。如彼海水一毫之渧。不離佛性。得諸行故。以彼佛性。而有進修。如華嚴經。直以全佛果不動智等。十智如來。示凡信修。
如有凡夫。頓升寶位。身持王位。遍知臣下。一切群品。無不該含。華嚴經中法門。菩薩行相。亦復如是。從初發心十住之始。頓見如是如來法身佛性。無作智果。遍行普賢一切萬行。隨緣不滯。悉皆無作。涅槃經云。佛性非是作法。但為客塵煩惱所覆故。是故今從十住初位。以無作三昧自體應真。煩惱客塵。全無體性。唯真體用。無貪瞋癡。任運即佛。故一念相應。一念成佛。一日相應。一日成佛。何須數劫。漸漸而修。多劫積修。三祇至果。心緣劫量。見障何休。諸佛法門。本非時攝。計時立劫。非是佛乘。又經云。一切世界海微塵數劫。所有諸佛出興於世。親近供養者。明無功之智遍周。無法不佛。佛即法也。十方虛空。無有間缺。針鋒毛端。無不是一切法一切佛故。但有微塵許是非染凈心。皆不是見佛也。以智眼印之。又云。都舉佛剎微塵數佛者。智滿行遍。無非佛故。皆悉承事者。即聖凡同體。無一不佛。法。空無間也。以普眼觀之。徹其心境無不佛也。智隨諸行。一切皆佛故。如是見者。以事而論。亦實如是。表法而論。一切總實。是佛故。若一法一物不是佛見者。當知是人。即是邪見。非正見也。即有能所是非。諸見競生。不得入此普賢文殊智眼境界。是以若有異想雜念。續續而起。故號眾生。則能所
互興。是非交諍。即是邪見。若了妄念無相。外境自虛。則一切剎塵。無非正覺。所以釋摩訶衍論云。一念初起無有初相者。謂心起者。無有初相可知。而言知初相。即謂無念者。則是除疑。令生勝解。謂有眾生作如是疑。極解脫道。會本覺時。微細初生。知得有耶。知得無耶。若知有者。極解脫道。當非無念。所以者何。知有初念。有初念故。若知無者。極解脫道。當不能有。所以者何。既無初念。待何念無。立解脫有。如是疑故。今自通言。所知之相。從本已來。自性空無。能知之智。從本已來。無有起時。既無所覺之相。亦無能覺之智。豈可得言有細初相。智慧可知。而言說知初相者。即是現示無念道理。所以者何。法性之理。雖無所知之初起相。亦無能知之始覺智。而能通達無所知相。無能知智。無所有覺。都非空無。是故今且依此道理。作如是說。知初相耳。是故一切眾生。不名為覺。以從本來。唸唸相續。未曾離念。故說無始。無明者。即是成立上無念義。謂金剛已還。一切眾生。獨力業相大無明念。未出離故。則是現示一切眾生皆是有念。名為眾生。一切諸佛皆得無念。名為佛故。自此已下。現示始覺境界。周遍圓滿。謂大覺者。已到彼岸。遍知一切無量眾生。一心流轉。作生住異滅四相。故如論云。
若得無念者。則知心相生住異滅故。以何義故。如是知耶。得自無念時。一切眾生平等得。故如論云。以無念等故。以何義故。唯一行者。得無念時。一切眾生悉得無念。一一眾生。皆悉各各有本覺故。此義云何。謂一行者。始覺圓滿。同本覺時。遍同一切無量眾生。本覺心中。非自本覺。所以者何。自性本覺。遍眾生界。無不至故。清凈覺者。得無念時。一切眾生皆得無念者。清凈覺者。斷無明時。一切眾生亦可斷耶。若爾何過。若始覺者。斷無明時。一切眾生皆得斷者。何故上言。金剛已還。一切眾生。獨力業相大無明念未出離故。不名為覺。若諸眾生。無始無明未得出離。而與諸佛同得無念者。無念等義。唯有言說。無有實義。豈可得言一切眾生皆有本覺。亦有始覺。決斷此難。則有二門。一者自宗決斷。二者望別決斷。自宗決斷者。此論正宗。為欲現示一切眾生。同一相續。無差別故。可得一修行者。無始無明究竟斷時。一切眾生亦同斷盡。一修行者滿始覺時。一切眾生亦同得滿。是故三身本有契經中作如是說。爾時世尊。告文殊言。文殊師利。我由二等而成正覺。一者斷等。二者得等。言斷等者。我極解脫道初發起時。一切眾生所有無始無明。一時究竟頓決斷故。言得等者。我初成道滿始覺時。一切眾生皆
【現代漢語翻譯】 現代漢語譯本： 如果證得無念，就能知曉心念的生起、安住、變異和滅亡。這是根據什麼道理而知曉的呢？因為證得自身無念之時，一切眾生平等地證得無念。所以如《論》中所說：『因為無念是平等的。』根據什麼道理，唯獨一位修行者證得無念時，一切眾生都能證得無念呢？因為每一個眾生，都各自具有本覺（本來就具有的覺悟）。這又是什麼道理呢？因為一位修行者，他的始覺（開始的覺悟）圓滿時，就與本覺相同，普遍地與一切無量眾生的本覺心相同。並非只是他自己的本覺，這是為什麼呢？因為自性本覺，遍及眾生界，無處不到達。清凈覺者證得無念時，一切眾生都能證得無念，那麼，清凈覺者斷除無明時，一切眾生也可以斷除無明嗎？如果這樣，有什麼過失呢？如果始覺者斷除無明時，一切眾生都能斷除無明，那麼為什麼前面說，金剛位以下的，一切眾生，由於獨力業相的大無明念還沒有出離，所以不稱為覺悟？如果眾生，無始以來的無明還沒有得出離，卻與諸佛一同證得無念，那麼無念平等等的意義，就只有言說，沒有實際意義。怎麼能說一切眾生既有本覺，也有始覺呢？要決斷這個難題，有兩種途徑：一是自宗的決斷，二是望別宗的決斷。自宗的決斷是：此論的正宗，是爲了顯示一切眾生，同一相續，沒有差別。所以可以認為一位修行者，無始以來的無明究竟斷除時，一切眾生也一同斷盡。一位修行者圓滿始覺時，一切眾生也一同得到圓滿。所以三身本有的契經中這樣說：當時世尊告訴文殊菩薩說：『文殊師利，我由兩種平等而成正覺：一是斷平等，二是得平等。』所說斷平等，是指我極解脫道初發起時，一切眾生所有的無始無明，一時究竟頓然決斷。所說得平等，是指我初成道圓滿始覺時，一切眾生都
【English Translation】 English version: If one attains no-thought (Wu-nian), then one knows the arising, abiding, changing, and ceasing of thoughts. By what meaning is this known? Because when one attains no-thought oneself, all sentient beings equally attain it. Therefore, as stated in the Treatise: 'Because no-thought is equal.' By what meaning is it that when only one practitioner attains no-thought, all sentient beings attain no-thought? Because each and every sentient being inherently possesses original enlightenment (Benjue). What is the meaning of this? It means that when the initial enlightenment (Shijue) of one practitioner is perfected, it is the same as the original enlightenment, universally the same as the original enlightenment mind of all limitless sentient beings. It is not just their own original enlightenment. Why is this? Because the self-nature original enlightenment pervades the realm of sentient beings, reaching everywhere. When a pure enlightened one attains no-thought, all sentient beings attain no-thought. Then, when a pure enlightened one cuts off ignorance (Wuming), can all sentient beings also cut it off? If so, what is the fault? If when the initially enlightened one cuts off ignorance, all sentient beings can cut it off, then why was it said earlier that all sentient beings below the Vajra stage, because the great ignorance-thought of independent karma has not yet been liberated, are not called enlightened? If sentient beings have not been liberated from beginningless ignorance, yet attain no-thought together with all Buddhas, then the meaning of no-thought being equal is only in words, without actual meaning. How can it be said that all sentient beings have both original enlightenment and initial enlightenment? To resolve this difficulty, there are two approaches: one is the resolution from our own school, and the other is the resolution from the perspective of other schools. The resolution from our own school is: the main purpose of this treatise is to show that all sentient beings are of the same continuous stream, without difference. Therefore, it can be considered that when one practitioner ultimately cuts off beginningless ignorance, all sentient beings also cut it off together. When one practitioner perfects initial enlightenment, all sentient beings also attain perfection together. Therefore, the sutra inherent in the Three Bodies says as follows: At that time, the World Honored One told Manjushri (Wenshu) Bodhisattva: 'Manjushri, I attain perfect enlightenment through two equalities: one is the equality of cutting off, and the other is the equality of attaining.' The equality of cutting off means that when I initially arouse the path of ultimate liberation, all sentient beings' beginningless ignorance is instantly and completely cut off. The equality of attaining means that when I initially attain the path and perfect initial enlightenment, all sentient beings all'
滿足故。是名二等故。望別決斷者。舉圓滿者望眾生界。無一一法。而非清凈。舉諸眾生望無上尊。入無明藏。無所覺知。皆悉清凈。無所障礙。無念等義。而得成立。入無明藏。無所覺知。上上所說文。無相違過。舉此一隅。應廣觀察。自此已下。融諸始覺。令同本覺。謂五十一分。滿始覺時。實無轉勝漸次之果。亦無究竟圓滿之極。所以者何。一切始覺四相。俱時。而得住止。皆無自立。從本已來。一味平等。自性圓滿。契同無二一相覺。故如論云。而實無有始覺之異。以四相俱時而有皆無自立。本來平等。同一覺故。起信疏云。豁然大悟。覺了自心。本無所轉。今無所諍。本來平等。種種夢念。動其心原。覺心初起者。是明所覺相。心。初起者。依無明有生相之心體令動念。今乃證知。離本覺無不覺。即動念是靜心。故言覺心初起。如迷東為西。悟時乃知西即是東。心無初相者。本由不覺有心生起。今既覺故。心無所起。故言無初相。今究竟位。動念都盡。唯一心在。故言無初相。無明永盡。歸一心原。更無起動。故言得見心性。心即常住。更無所進。名究竟覺。未至心原。夢念未盡。欲滅此動。望到彼岸。而今既見心性。夢相都盡。覺知自心。本無流轉。今無明靜息。常自一心。是以證知佛地無念。此是舉因
而證果也。馬祖大師云。汝若欲識心。只今語言。即是汝心。喚此心作佛。亦是實相法身佛。亦名為道。經云。有三阿僧祇百千名號。隨世應處立名。如隨色摩尼珠。觸青即青。觸黃即黃。體非一切色。如指不自觸。如刀不自割。如鏡不自照。隨緣所見之處。各得其名。此心與虛空齊壽。乃至輪迴六道。受種種形。即此心未曾有生。未曾有滅。為眾生不識自心。迷情妄起諸業受報。迷其本性。妄執世間風息四大之身。見有生滅。而靈覺之性。實無生滅。汝今悟此性。名為長壽。亦名如來壽量。喚作本空不動性。前後諸聖只會此性為道。今見聞覺知。元是汝本性。亦名本心。更不離此心別有佛。此心本有。今有。不假造作。本凈今凈。不待瑩拭。自性涅槃。自性清凈。自性解脫。自性離故。是汝心性。本自是佛。不用別求佛。汝自是金剛定。不用更作意凝心取定。縱使凝心斂唸作得。亦非究竟。志公和尚生佛不二科云。眾生與佛不殊。大智不異於愚。何用外求珍寶。身內自有明珠。正道邪道不二。了知凡聖同途。迷悟本無差別。涅槃生死一如。究竟攀緣空寂。推求憶想清虛。無有一法可得。蕭然直入無餘。傅大士頌云。還原去。何須次第求。法性無前後。一念一時修。又頌云。凡地修聖道。果地習凡因。恒行無所踐。常
度無度人。真覺大師歌云。雪山肥膩更無雜。純出醍醐我常納。一性圓通一切性。一法遍含一切法。一月普現一切水。一切水月一月攝。諸佛法身入我性。我性同共如來合。一地具足一切地。非色非心非行業。彈指圓成八萬門。剎那滅卻阿鼻業。一切數句非數句。與吾靈覺何交涉。百門義海云。發菩提者。今了達一切眾生。及塵毛等無性之理。以成佛菩提智故。所以于佛菩提身中。見一切眾產生等正覺。又眾生及塵毛等。全以佛菩提之理成眾生故。所以于眾生菩提中。見佛修菩提行。是故佛是眾生之佛。眾生即佛之眾生。縱有開合。終無差別。如是見者。名菩提心。起同體大悲。教化眾生也。
又策林問云。眾生為迷。諸佛為悟。體雖是一約用有差。若以眾生通佛。佛亦合迷。若以佛通眾生。眾生合悟。
答。恒以非眾生為眾生。亦以非佛為佛。不礙存而恒奪。不妨壞而常成。隨緣且立眾生之名。豈有眾生可得。約體。權施法身之號。寧有諸佛可求。莫不妄徹真原。居一相而恒有。真該妄末。入五道而常空。情談則二界難通。智說乃一如易就。然後雙非雙。是即互壞互成。見諸佛于眾生身。觀眾生於佛體。仰山和尚問溈山和尚云。真佛住何處。溈山云。以思無思之妙。反靈焰之無窮。思盡還原。性相常住
【現代漢語翻譯】 現代漢語譯本： 度無度人：度化眾生卻不執著于度化眾生這件事本身。 真覺大師歌云：真覺大師的歌中唱到：'雪山上的牛乳純凈濃郁沒有雜質，完全提煉出醍醐（最好的美味），我經常享用。一個自性圓融貫通一切自性，一個佛法遍含一切佛法。一輪明月普遍顯現在一切水中，一切水中的月亮都攝於一輪明月之中。諸佛的法身融入我的自性，我的自性與如來融合爲一體。一塊土地具足一切土地的功用，它非色、非心、也非行業（善惡行為）。彈指間圓滿成就八萬法門，剎那間滅除阿鼻地獄的罪業。一切有數量的語句和沒有數量的語句，與我的靈覺又有什麼關係呢？' 百門義海云：百門義海中說：'發起菩提心的人，現在了達一切眾生以及微塵毛髮等都沒有自性的道理，以此成就成佛的菩提智慧。所以能在佛的菩提身中，見到一切眾產生就等正覺（無上正等正覺）。又因為眾生以及微塵毛髮等，完全以佛的菩提之理成就眾生，所以能在眾生的菩提心中，見到佛修菩提行。因此，佛是眾生的佛，眾生即是佛的眾生。縱然有開合，最終也沒有差別。像這樣見解的人，名為菩提心，生起同體大悲，教化眾生。' 又策林問云：策林又問：'眾生是迷惑的，諸佛是覺悟的，本體雖然是一個，但從作用上來說有差別。如果用眾生來貫通佛，佛也應該有迷惑的時候；如果用佛來貫通眾生，眾生也應該覺悟。' 答：'總是以非眾生的角度來看待眾生，也以非佛的角度來看待佛。不妨礙存在而總是去除執著，不妨礙壞滅而總是成就。隨順因緣而暫時安立眾生的名稱，哪裡有真實的眾生可以得到？依于本體，權且施設法身的稱號，哪裡有諸佛可以尋求？沒有不是從虛妄中徹悟真實本源的，處於一相之中而恒常存在；真實涵蓋虛妄的末端，進入五道輪迴而常是空寂的。用情識談論，那麼二界（聖凡）難以貫通；用智慧來說，那麼一如之理容易成就。然後雙非雙是，即是互相壞滅互相成就。在眾生身上見到諸佛，在佛的本體中觀察眾生。' 仰山和尚問溈山和尚云：仰山和尚問溈山和尚說：'真佛住在哪裡？' 溈山云：溈山說：'用思慮卻又超越思慮的玄妙，返回靈明光焰的無窮無盡。思慮窮盡，迴歸本源，自性與現象恒常安住。'
【English Translation】 English version: 'Du wu du ren': To liberate beings without being attached to the act of liberation itself. Master Zhenjue's Song says: 'The milk from the snow mountain is pure and rich without impurities, completely refined into ghee (the best delicacy), which I often enjoy. One nature perfectly interpenetrates all natures, one Dharma pervades and contains all Dharmas. One moon universally appears in all waters, and all the moons in the water are gathered into one moon. The Dharmakaya (Dharma body) of all Buddhas enters my nature, and my nature merges with the Tathagata (Thus Come One). One land possesses all the functions of all lands; it is neither form, nor mind, nor karma (actions). In a snap of a finger, one can perfectly accomplish eighty thousand Dharma gates, and in an instant, extinguish the karmic debts of Avici Hell (hell of incessant suffering). All numerable sentences and innumerable sentences, what do they have to do with my spiritual awareness?' 'Bai Men Yi Hai Yun': 'Bai Men Yi Hai' (Ocean of Meanings of the Hundred Gates) says: 'One who arouses Bodhicitta (the mind of enlightenment) now understands the principle that all sentient beings, as well as dust motes and hairs, are without inherent nature, thereby achieving the Bodhi wisdom of becoming a Buddha. Therefore, in the Bodhi body of the Buddha, one sees all sentient beings attaining Samyak-sambuddha (perfect and complete enlightenment). Furthermore, because sentient beings, as well as dust motes and hairs, are entirely formed by the Bodhi principle of the Buddha, one sees the Buddha practicing Bodhi conduct in the Bodhi mind of sentient beings. Therefore, the Buddha is the Buddha of sentient beings, and sentient beings are the sentient beings of the Buddha. Even with opening and closing, there is ultimately no difference. One who sees in this way is called Bodhicitta, arousing great compassion of oneness, and teaching sentient beings.' Furthermore, Ce Lin asked: 'Sentient beings are deluded, and Buddhas are enlightened. Although the essence is one, there is a difference in function. If sentient beings are used to penetrate the Buddha, the Buddha should also have delusion; if the Buddha is used to penetrate sentient beings, sentient beings should also be enlightened.' Answer: 'Always regard sentient beings as non-sentient beings, and also regard the Buddha as non-Buddha. It does not hinder existence but always removes attachment, it does not hinder destruction but always achieves. Following conditions, the name of sentient beings is temporarily established, but where can real sentient beings be found? Based on the essence, the title of Dharmakaya is provisionally bestowed, but where can Buddhas be sought? There is none who does not thoroughly awaken to the true origin from delusion, residing in one aspect while being eternally present; truth encompasses the end of delusion, entering the five paths of reincarnation while always being empty. Discussing with emotions, then the two realms (holy and mundane) are difficult to connect; speaking with wisdom, then the principle of oneness is easily achieved. Then, neither affirming nor denying, that is, mutually destroying and mutually achieving. Seeing Buddhas in the bodies of sentient beings, observing sentient beings in the essence of the Buddha.' Venerable Yangshan asked Venerable Weishan: 'Where does the true Buddha reside?' Weishan said: 'Use the subtlety of thinking without thinking, return the infinite spiritual radiance. When thinking is exhausted, return to the origin, and the nature and phenomena will eternally abide.'
。事理不二真佛如如。斯則無住無離。能見真佛。履平等道矣。故云六道之道。離善之惡。離惡之善。二乘之道。離漏之無漏。菩薩之道。離邊之中。諸佛之道。無離無至。何以故。一切諸法即是佛道故。所以先德云。夫大道唯心。即心是佛。只依一心而修。即是根本之智。亦是無分別智。即能分別。無窮。自具一切智故。不同起心遍計。故知凡有心者。悉皆成佛。如今行是佛行。坐是佛坐。語是佛語。默是佛默。所以云阿鼻依正。常處極聖之自心。諸佛法身。不離下凡之一念。此非分得。可謂全收。以不信故。決定為凡。以明瞭故。舊來成佛。然成佛之義。約性虛玄。隨相對機。即有多種。如華嚴演義云。隨門不同。種種有異。門唯有多。且略分四。一約性。即一真法界。二約相。即無盡事法。三性相交徹。顯此二門。不即不離。四以性融相。德用重重。初約體門者。
問。體是佛不。
答。應成四句。一是佛。法性身無所不至故。經云。性空即是佛故。二非佛。絕能所覺為其性故。平等真法界。非佛非眾生故。三亦佛非佛。以法性身無自性故。四雙非。性與無性。雙泯絕故。經頌云。無中無有二。無二亦復無。三世一切空。是則諸佛見。二就相門有二。一情。二非情。真心隨緣。變能所故。然此二門
【現代漢語翻譯】 現代漢語譯本：事和理是不二的，這才是真正的佛，如如不動。這樣就達到了無住無離的境界，能夠見到真正的佛，行走在平等的道路上。所以說，六道眾生的道路，是離開善的惡，離開惡的善；二乘（聲聞乘和緣覺乘）的道路，是離開有漏的無漏；菩薩的道路，是離開邊見的中道；諸佛的道路，是無離無至。為什麼呢？因為一切諸法就是佛道。所以古代的德行高尚之人說，大道就在心中，心就是佛。只要依靠這顆心來修行，就是根本的智慧，也是無分別智，能夠分辨無窮的事物，自身具備一切智慧。這不同於生起心念去普遍地分別。所以要知道，凡是有心的人，都能夠成佛。現在所做的是佛的行，所坐的是佛的坐，所說的是佛的語，所默的是佛的默。所以說，阿鼻地獄的依報和正報，常常處於極聖的自心中；諸佛的法身，不離開下凡眾生的一念。這並非是分得的，可以說是全部收攝。因為不相信，所以決定成為凡夫；因為明白了這個道理，所以本來就是佛。然而成佛的意義，從本性上來說是虛玄的，隨著相對的根機，就有多種說法。如《華嚴演義》所說，隨著門徑的不同，種種說法也有差異。門徑有很多，這裡略分為四種：一是約性，即一真法界；二是約相，即無盡的事法；三是性相交徹，顯現這兩個門徑，不即不離；四是以性融相，德用重重。首先是約體門： 問：體是佛嗎？ 答：應該分成四句來回答。一是體是佛。因為法性身無所不在。經中說，性空就是佛。二是非佛。因為體是斷絕能覺和所覺的。平等的真法界，非佛非眾生。三是亦佛非佛。因為法性身沒有自性。四是雙非。體性和無體性，都泯滅了。經中的偈頌說，無中沒有二，沒有二也沒有。三世一切都是空，這就是諸佛所見。二是就相門來說，有情和非情兩種。真心隨著因緣，變現出能和所。然而這兩個門徑
【English Translation】 English version: The principle and the phenomenon are not two, this is the true Buddha, unmoving as suchness. Thus, one achieves the state of no dwelling and no departing, able to see the true Buddha and walk on the path of equality. Therefore, it is said that the path of the six realms is to depart from the evil of good and to depart from the good of evil; the path of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) is to depart from the defiled of the undefiled; the path of the Bodhisattva is to depart from the extremes and abide in the middle way; the path of the Buddhas is neither departing nor arriving. Why? Because all dharmas are the Buddha's path. Therefore, the ancient virtuous ones said, 'The great path is only the mind, and the mind is the Buddha.' Just rely on this one mind to cultivate, which is the fundamental wisdom, also the non-discriminating wisdom, which can distinguish infinite things and inherently possesses all wisdom. This is different from arising thoughts to universally discriminate. Therefore, know that all those with a mind can become Buddhas. Now, the actions are the Buddha's actions, the sitting is the Buddha's sitting, the speech is the Buddha's speech, the silence is the Buddha's silence. Therefore, it is said that the dependent and the direct retribution of Avīci hell are always in the self-mind of the utmost sage; the Dharmakāya of the Buddhas does not leave the one thought of ordinary beings. This is not partially obtained, but can be said to be fully received. Because of disbelief, one is determined to be an ordinary being; because of understanding this principle, one is originally a Buddha. However, the meaning of becoming a Buddha, in terms of nature, is mysterious and profound, and according to the relative capacity, there are many kinds of explanations. As the 'Huayan Yanyi' says, according to the different paths, there are various differences. There are many paths, and here they are briefly divided into four: first, according to nature, which is the One True Dharma Realm (Eka-satya-dharma-dhātu); second, according to phenomena, which is the endless phenomena; third, the interpenetration of nature and phenomena, revealing these two paths, neither identical nor separate; fourth, using nature to merge with phenomena, the virtues and functions are layered upon layered. First, regarding the aspect of the body: Question: Is the body the Buddha? Answer: It should be answered in four statements. First, the body is the Buddha. Because the Dharmakāya (Dharma-kāya) of the Dharma-nature is omnipresent. The sutra says, 'Emptiness of nature is the Buddha.' Second, the body is not the Buddha. Because its nature is to cut off the able and the perceived. The equal and true Dharma Realm is neither Buddha nor sentient beings. Third, the body is both Buddha and not Buddha. Because the Dharmakāya of the Dharma-nature has no self-nature. Fourth, the body is neither Buddha nor not Buddha. Both nature and non-nature are extinguished. The verse in the sutra says, 'In non-being, there is no two, and there is no two either. All of the three worlds are empty, and this is what the Buddhas see.' Second, regarding the aspect of phenomena, there are two kinds: sentient and non-sentient. The true mind follows conditions and transforms into the able and the perceived. However, these two paths
。各分染凈。謂無明熏真如成染緣起。真如熏無明成凈緣起。染成萬類。凈至成佛。以修凈緣。斷彼染緣。方得成佛。依此二義。則生佛不同。于凈緣中。復有因果。因有純雜。果有依正。若約純門。隨一菩薩。盡未來際。唯修一行。一一皆然。若約雜門。萬行齊修。盡未來際。若約因門。盡未來際。常是菩薩。若約果門。盡未來際。常是如來。經云。為眾生故。唸唸新新。成等正覺。若雙辯門。盡未來際。修因得果。若約雙非。盡未來際。非因非果。便同真性。前之三門。雙具悲智。雙融心境。第三性相交徹門。曲有四門。一以性隨相。同第二門。二寄相歸性。同第一門。三雙存無礙。具上二門。依此則悲智雙運。性相齊驅。寂照雙流。成大自在。四互奪雙亡。則性相俱絕。沒同果海。無成不成。第四以性融相門。相雖萬差。無不即性。性德無盡。全在相中。以性融相。相如於性。令上諸門。皆無障礙。因果交徹。純雜相融。事事相參。重重無盡。今就性門四句之內。是即佛門。不取餘三。就相門中。約有情門。是凈非染。是果非因。是一分義。非此所用。就交徹門。佛則性相雙融。生則會相歸性。今經正約第四。以性融相。一成一切皆成。謂以佛之凈性。融生之染。以佛一性。融生之多。令多染生。隨一真性。皆
【現代漢語翻譯】 現代漢語譯本：各種區分染與凈的說法，是指無明（avidyā，佛教術語，指對事物真相的迷惑和無知）薰染真如（tathatā，佛教術語，指宇宙萬物的本性或真實狀態）而形成染緣的生起，真如薰染無明而形成凈緣的生起。染緣成就萬物種類，凈緣達到成就佛果。通過修習凈緣，斷除那些染緣，才能成就佛果。依據這兩種意義，那麼眾生與佛就有所不同。在凈緣之中，又有因和果。因有純粹和雜染之分，果有依報和正報之分。如果按照純粹的方面來說，任何一位菩薩，在整個未來世，只修習一種行門，每一位菩薩都是如此。如果按照雜染的方面來說，萬種修行同時進行，直到未來世。如果按照因的方面來說，直到未來世，永遠是菩薩。如果按照果的方面來說，直到未來世，永遠是如來（tathāgata，佛的稱號之一）。經中說：『爲了眾生的緣故，唸唸新新，成就等正覺（samyak-saṃbodhi，完美的覺悟）。』如果同時辨別因和果，直到未來世，修習因才能得到果。如果按照雙重否定來說，直到未來世，既非因也非果，便與真性相同。前面的三種門，同時具備悲和智，同時融合心和境。第三種性相交徹門，又有四種門：一是依性隨相，與第二門相同；二是寄相歸性，與第一門相同；三是雙存無礙，具備以上兩種門，依據此門，則悲智雙運，性相齊驅，寂照雙流，成就大自在。四是互相奪取，雙雙消亡，則性和相都斷絕，沒入果海，無所謂成就或不成就。第四種以性融相門，相雖然有萬種差別，沒有不即是性的。性德無盡，完全在相中。以性融相，相就如同性。令以上各種門，都沒有障礙。因果交徹，純雜相融，事事相參，重重無盡。現在就性門四句之內來說，這就是佛門，不取其餘三種。就相門中，按照有情門來說，是凈而非染，是果而非因，這只是一部分的意義，不是這裡所用的。就交徹門來說，佛則是性相雙融，眾生則是會相歸性。這部經正是按照第四種，以性融相，一成就一切都成就，就是以佛的凈性，融合眾生的染污，以佛的單一性，融合眾生的多種性，令多種染污的眾生，都隨順於單一的真性。
【English Translation】 English version: Various distinctions between purity and defilement refer to ignorance (avidyā) perfuming the True Thusness (tathatā), resulting in the arising of defiled conditions; and the True Thusness perfuming ignorance, resulting in the arising of pure conditions. Defilement gives rise to all kinds of beings, while purity leads to the attainment of Buddhahood. By cultivating pure conditions and severing those defiled conditions, one can attain Buddhahood. Based on these two meanings, sentient beings and Buddhas are different. Within pure conditions, there are also cause and effect. Causes can be pure or mixed, and effects can be dependent or principal. If we consider the pure aspect, any Bodhisattva, throughout the entire future, only cultivates one practice; each Bodhisattva is like this. If we consider the mixed aspect, myriad practices are cultivated simultaneously, until the end of the future. If we consider the aspect of cause, until the end of the future, one is always a Bodhisattva. If we consider the aspect of effect, until the end of the future, one is always a Tathāgata. The sutra says: 'For the sake of sentient beings, moment by moment, renewing and renewing, attaining perfect enlightenment (samyak-saṃbodhi).' If we distinguish both cause and effect, until the end of the future, cultivating the cause leads to obtaining the effect. If we consider double negation, until the end of the future, neither cause nor effect, then it is the same as True Nature. The previous three doors simultaneously possess compassion and wisdom, simultaneously merging mind and environment. The third door of interpenetration of nature and characteristics has four doors: first, following characteristics according to nature, which is the same as the second door; second, returning characteristics to nature, which is the same as the first door; third, simultaneously existing without obstruction, possessing the above two doors, based on this, compassion and wisdom operate together, nature and characteristics advance together, stillness and illumination flow together, achieving great freedom. Fourth, mutually seizing and both vanishing, then both nature and characteristics are cut off, submerged in the ocean of effects, without achievement or non-achievement. The fourth door of merging characteristics with nature: although characteristics have myriad differences, none are not identical to nature. The virtue of nature is inexhaustible, entirely within characteristics. By merging characteristics with nature, characteristics are like nature. Making all the above doors without obstruction. Cause and effect interpenetrate, purity and mixture merge, things participate in each other, endlessly layered. Now, within the four phrases of the nature door, this is the Buddha door, not taking the other three. Within the characteristic door, according to the sentient being door, it is pure and not defiled, it is effect and not cause, this is only a partial meaning, not what is used here. According to the interpenetration door, the Buddha is the dual merging of nature and characteristics, sentient beings are the returning of characteristics to nature. This sutra is precisely according to the fourth, merging characteristics with nature, one achievement is all achievements, that is, using the pure nature of the Buddha to merge the defilement of sentient beings, using the single nature of the Buddha to merge the multiple natures of sentient beings, causing the multiple defiled sentient beings to all follow the single True Nature.
如於佛。已成佛竟。非唯有情。會。萬類相。融為佛體。無不皆成。故肇公云。會萬物而成已者。其唯聖人乎。又云。故聖人空同其體。萬物無非我。以佛之性融於物性。同佛皆成。以物之性融佛之相故。令三業等於萬類。即今經意。而非余門。故云隨門不同。今是成佛門也。頓教多同約性四門。終教即同性相交徹。始教有二門。幻有即空。同會相歸性。但唯心現。多同第二。小乘人天。皆同相門。由此有云。無情成佛。是約性相相融。以情之性。融無情相。以無情相。隨性融同有情之相。故說無情。有成佛義。若以無情不成佛義。融情之相。亦得說言。諸佛眾生不成佛也。以成與不成。情與無情。無二性故。法界無限故。佛體普周故。色空無二故。法無定性故。十身圓融故。緣起相由故。生界無盡故。為因周遍故。遠離斷常故。萬法虛融故。故說一成一切成也。非謂無情亦有覺性。同情成佛。若許此成。則能修因。無情變情。情變無情。便同邪見。是以性非巧拙。解有精粗。智妙而見在須臾。機鈍而悟經塵劫。所以古德云。夫佛體幽玄非即色蘊。亦不離色蘊。一異性空。真性自現。如密嚴經偈云。碎抹于金礦。礦中不見金。智者巧融煉。真金方乃顯。分剖于諸色。乃至為極微。及析求諸蘊。若一若異性。佛體不可見
。亦非無有佛。且如悟入宗鏡中。成佛不離一念。若前念是凡。后念是聖。此猶別教所收。今不動無明。全成正覺。故華嚴論云。如將寶位。直授凡庸。如夜夢千秋。覺已隨滅。傅大士白梁武帝云。今欲將如意寶珠。清凈解脫。照徹十方。光色微妙。難可思議。意欲施於人主。若受者。疾得阿耨多羅三藐三菩提。故知若一念決定信受者。不間剎那。便登覺位。如維摩經云。維摩詰言。然汝等便發阿耨多羅三藐三菩提心。是即出家。是即具足。又法華經云。爾時龍女。有一寶珠。價直三千大千世界。持以上佛。佛即受之。龍女謂智積菩薩尊者舍利弗言。我獻寶珠。世尊納受。是事疾不。答言。甚疾。女言。以汝神力觀我成佛。復速於此。故知一切含生。心珠朗耀。理無前後。明昧隨機。或因斗而隱膚中。對明鏡而顯現。或因游而沉水底。在安徐而得之。或處輪王髻中。建大功而受賜。或系貧人衣里。惺智愿而猶存。宗鏡明文。同證於此。如是信者。究竟無餘。即是一念知一切法。是道場。成就一切智故。據此諸聖開示。心佛瞭然。設有抱疑退屈之者。雖未信受。若成佛之理。未曾暫虧。如人不識真金。認為銅鐵。銅鐵但有虛名。金性未曾暫變。如今執者。不知本是。卻謂今非。亦匪昔迷。而方始悟。如上廣引。委曲證明
【現代漢語翻譯】 現代漢語譯本：並非沒有佛。例如，在悟入宗鏡中，成佛不離一念。如果前念是凡夫，后念是聖人，這仍然屬於別教所攝。現在是不動無明，完全成就正覺。所以《華嚴論》說：『如同將寶位，直接授予凡庸。』如同夜晚夢見千年，醒來后隨即消滅。傅大士對梁武帝說：『現在想將如意寶珠（梵語：Cintamani，能滿足一切願望的寶珠），清凈解脫，照徹十方，光色微妙，難以思議，想施與人主。如果接受者，迅速獲得阿耨多羅三藐三菩提（梵語：Anuttara-samyak-sambodhi，無上正等正覺）。』所以知道如果一念決定信受的人，不間剎那，便登上覺悟的地位。如同《維摩經》說：維摩詰（梵語：Vimalakirti）說：『你們便發阿耨多羅三藐三菩提心，這就是出家，這就是具足。』又《法華經》說：『當時龍女，有一寶珠，價值三千大千世界，拿來獻給佛。佛立即接受了它。』龍女對智積菩薩（梵語：Jnanasagara）和尊者舍利弗（梵語：Sariputra）說：『我獻寶珠，世尊納受，這件事快不快？』回答說：『很快。』龍女說：『用你們的神力觀察我成佛，比這還快。』所以知道一切含靈眾生，心珠朗耀，道理上沒有先後，明暗隨緣。或者因為爭鬥而隱藏在面板中，對著明鏡而顯現。或者因為遊玩而沉在水底，在安詳緩慢中得到它。或者處在輪王（梵語：Cakravartin）的髮髻中，建立大功而受到賞賜。或者繫在貧人的衣服里，覺醒智慧願望而仍然存在。《宗鏡》的明文，共同證明了這一點。像這樣相信的人，究竟沒有剩餘，就是一念知一切法，是道場，成就一切智慧的緣故。根據這些聖人的開示，心佛瞭然。即使有抱有懷疑退縮的人，雖然沒有信受，但成佛的道理，未曾暫時虧損。如同人不認識真金，認為它是銅鐵。銅鐵只有虛名，金的性質未曾暫時改變。如今執迷不悟的人，不知道本來就是，卻說現在不是。也不是過去迷惑，而現在才開始覺悟。如上面廣泛引用，詳細證明。 English version: It is not that there is no Buddha. For example, in realizing the Mirror of the Source, becoming a Buddha is inseparable from a single thought. If the previous thought is that of a common person and the subsequent thought is that of a sage, this is still within the scope of the Separate Teaching. Now, without moving ignorance, one completely accomplishes perfect enlightenment. Therefore, the Huayan Sutra commentary says: 'It is like directly bestowing a precious throne upon an ordinary person.' It is like dreaming of a thousand autumns at night, which vanishes upon awakening. Layman Fu Dashi said to Emperor Wu of Liang: 'Now I wish to take the Mani jewel (Cintamani, wish-fulfilling jewel), pure and liberated, illuminating the ten directions, its light and color subtle and inconceivable, and bestow it upon the ruler of men. If the recipient accepts it, they will quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).' Therefore, know that if one has a single thought of decisive faith and acceptance, without an instant's delay, they ascend to the position of enlightenment. As the Vimalakirti Sutra says: Vimalakirti said, 'Then you should generate the mind of Anuttara-samyak-sambodhi; that is ordination, that is complete attainment.' Also, the Lotus Sutra says: 'At that time, the Dragon Girl had a precious jewel, worth three thousand great thousand worlds, which she offered to the Buddha. The Buddha immediately accepted it.' The Dragon Girl said to Bodhisattva Jnanasagara (Jnanasagara) and Venerable Sariputra (Sariputra): 'I offered the jewel, and the World-Honored One accepted it; is this matter quick or not?' They replied, 'Very quick.' The Dragon Girl said, 'Observe my attainment of Buddhahood with your spiritual powers; it is even quicker than this.' Therefore, know that the mind-jewel of all sentient beings shines brightly; in principle, there is no before or after; brightness or dimness depends on conditions. Or it is hidden in the skin because of strife, and appears when facing a clear mirror. Or it sinks to the bottom of the water because of play, and is obtained in peace and tranquility. Or it is located in the topknot of a Wheel-Turning King (Cakravartin), and is bestowed as a reward for establishing great merit. Or it is tied in the clothing of a poor person, and remains even when wisdom and aspirations awaken. The clear words of the Mirror of the Source jointly attest to this. Those who believe in this way ultimately have nothing remaining; it is precisely knowing all dharmas in a single thought, which is the bodhimanda, the place of enlightenment, because of accomplishing all wisdom. According to the teachings of these sages, the mind and Buddha are clear. Even if there are those who harbor doubts and retreat, although they have not believed and accepted, the principle of becoming a Buddha has never been temporarily diminished. It is like a person who does not recognize true gold and thinks it is copper and iron. Copper and iron only have an empty name; the nature of gold has never been temporarily changed. Those who are now attached and deluded do not know what is originally so, but say that it is not so now. It is not that they were deluded in the past, but are only now beginning to awaken. As extensively quoted above, it is thoroughly proven.
【English Translation】 English version: It is not that there is no Buddha. For example, in realizing the Mirror of the Source, becoming a Buddha is inseparable from a single thought. If the previous thought is that of a common person and the subsequent thought is that of a sage, this is still within the scope of the Separate Teaching. Now, without moving ignorance, one completely accomplishes perfect enlightenment. Therefore, the Huayan Sutra commentary says: 'It is like directly bestowing a precious throne upon an ordinary person.' It is like dreaming of a thousand autumns at night, which vanishes upon awakening. Layman Fu Dashi said to Emperor Wu of Liang: 'Now I wish to take the Mani jewel (Cintamani, wish-fulfilling jewel), pure and liberated, illuminating the ten directions, its light and color subtle and inconceivable, and bestow it upon the ruler of men. If the recipient accepts it, they will quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).' Therefore, know that if one has a single thought of decisive faith and acceptance, without an instant's delay, they ascend to the position of enlightenment. As the Vimalakirti Sutra says: Vimalakirti said, 'Then you should generate the mind of Anuttara-samyak-sambodhi; that is ordination, that is complete attainment.' Also, the Lotus Sutra says: 'At that time, the Dragon Girl had a precious jewel, worth three thousand great thousand worlds, which she offered to the Buddha. The Buddha immediately accepted it.' The Dragon Girl said to Bodhisattva Jnanasagara (Jnanasagara) and Venerable Sariputra (Sariputra): 'I offered the jewel, and the World-Honored One accepted it; is this matter quick or not?' They replied, 'Very quick.' The Dragon Girl said, 'Observe my attainment of Buddhahood with your spiritual powers; it is even quicker than this.' Therefore, know that the mind-jewel of all sentient beings shines brightly; in principle, there is no before or after; brightness or dimness depends on conditions. Or it is hidden in the skin because of strife, and appears when facing a clear mirror. Or it sinks to the bottom of the water because of play, and is obtained in peace and tranquility. Or it is located in the topknot of a Wheel-Turning King (Cakravartin), and is bestowed as a reward for establishing great merit. Or it is tied in the clothing of a poor person, and remains even when wisdom and aspirations awaken. The clear words of the Mirror of the Source jointly attest to this. Those who believe in this way ultimately have nothing remaining; it is precisely knowing all dharmas in a single thought, which is the bodhimanda, the place of enlightenment, because of accomplishing all wisdom. According to the teachings of these sages, the mind and Buddha are clear. Even if there are those who harbor doubts and retreat, although they have not believed and accepted, the principle of becoming a Buddha has never been temporarily diminished. It is like a person who does not recognize true gold and thinks it is copper and iron. Copper and iron only have an empty name; the nature of gold has never been temporarily changed. Those who are now attached and deluded do not know what is originally so, but say that it is not so now. It is not that they were deluded in the past, but are only now beginning to awaken. As extensively quoted above, it is thoroughly proven.
。只為即生死中。有不思議性。于塵勞內。具大菩提身。以障重之人。聞皆不信。甘稱絕分。唯言我是凡夫。既不能承紹佛乘弘持法器。遂乃一向順眾生之業。背覺合塵。生死之海彌深。煩惱之籠轉密。所以遍集祖佛言教。頓釋群疑。令于言下發明。直見無生自性。方知與佛無異。萬法本同。始信真詮。有茲深益。
問。六祖云。善惡都莫思量。自然得入心體。洞山和尚云。學得佛邊事。猶是錯用心。今何廣論成佛之旨。
答。今宗鏡錄。正論斯義。以心冥性佛。理合真空。豈於心外妄求隨他勝境。如華嚴記云。若達真空。尚不造善。豈況惡乎。若邪說空。謂豁達無物。或言無礙。不妨造惡。若真知空。善順於理。恐生動亂。尚不起心慕善。惡背于理。以順妄情。豈當可造。若云無礙不礙造惡。何不無礙不礙修善而斷惡耶。厭修善法。尚恐有著心。恣情造惡。何不懼著。明知邪見惡眾生也。乃至入理觀佛。猶恐起心。更造業思。特違至理。故楞伽經云。佛告大慧。前聖所知。轉相傳授。妄想無性。菩薩摩訶薩。獨一靜處。自覺觀察。不由於他。離見妄想。上上升進。入如來地。是名自覺聖智相。又云。一切無涅槃。無有涅槃佛。無有佛涅槃。遠離覺所覺。所覺是相。能覺是見。遠離覺所覺。名自覺聖智。
【現代漢語翻譯】 現代漢語譯本：只因爲在生死之中，存在著不可思議的自性。在塵世的煩惱中，具備著偉大的菩提之身（覺悟的身體）。因為業障深重的人，聽了都不相信，甘願自認為沒有成佛的資格，只說自己是凡夫俗子，既不能繼承佛的教誨，弘揚佛法，於是就一味地順從眾生的業力，背離覺悟而與塵世同流合污，在生死的苦海中越陷越深，煩惱的牢籠也越來越緊密。所以廣泛收集祖師和佛的言教，一下子消除各種疑惑，使人們在聽聞之後立即明白，直接見到不生不滅的自性，才知道自己與佛沒有什麼不同，萬法原本相同，才開始相信真正的佛法，有這樣深刻的益處。
問：六祖慧能（禪宗六祖）說：『善與惡都不要去思量，自然就能進入心體的境界。』洞山良價（禪宗大師）和尚說：『學得佛法邊上的事情，仍然是錯誤地用心。』現在為什麼還要廣泛地談論成佛的宗旨呢？
答：《宗鏡錄》這本書，正是論述這個道理。因為心與自性、佛是相冥合的，道理上符合真空的境界。怎麼能在心外妄求，追隨外在的殊勝境界呢？如同《華嚴經記》所說：『如果通達真空的道理，尚且不造善業，更何況是惡業呢？』如果邪說空性，認為豁達空無一物，或者說沒有障礙，不妨礙造惡業。如果真正知道空性，行善是順應道理，恐怕產生動亂，尚且不生起心去羨慕善，作惡是違背道理，順從虛妄的情感，怎麼可以造作呢？如果說沒有障礙，不妨礙造惡，為什麼不沒有障礙，不妨礙修善而斷惡呢？厭惡修習善法，尚且恐怕執著於心，放縱情感造惡，為什麼不害怕執著呢？很明顯這是邪見惡眾生啊！乃至以入理的智慧觀佛，還恐怕生起心念，更造作新的業力，特別違背至高的道理。所以《楞伽經》說：佛告訴大慧菩薩（人名），過去聖人所知道的，輾轉相傳，妄想是沒有自性的。菩薩摩訶薩（大菩薩）獨自在安靜的地方，自覺地觀察，不依靠他人，遠離各種見解和妄想，不斷上升進步，進入如來的境界，這叫做自覺聖智的相。又說：一切法都沒有涅槃（寂滅），沒有涅槃佛，沒有佛的涅槃，遠離能覺和所覺。所覺是現象，能覺是見解。遠離能覺和所覺，叫做自覺聖智。
【English Translation】 English version: It is only because within the cycle of birth and death, there exists an inconceivable inherent nature. Within the defilements of the mundane world, one possesses the great Bodhi-body (body of enlightenment). Because people with heavy karmic obstacles do not believe it when they hear it, they willingly claim they are unqualified for Buddhahood, merely stating that they are ordinary beings. Since they cannot inherit the Buddha's teachings and uphold the vessel of Dharma, they simply follow the karma of sentient beings, turning their backs on enlightenment and uniting with the mundane world, sinking deeper into the sea of birth and death, and tightening the cage of afflictions. Therefore, the teachings of patriarchs and Buddhas are widely collected to dispel all doubts at once, enabling people to understand immediately upon hearing, directly seeing the unarisen self-nature, and realizing that they are no different from the Buddha, that all dharmas are originally the same, and only then beginning to believe in the true teachings, with such profound benefits.
Question: The Sixth Patriarch Huineng (the Sixth Patriarch of Zen Buddhism) said, 'Do not think about good or evil, and you will naturally enter the essence of the mind.' The Venerable Dongshan Liangjie (a Zen master) said, 'Learning about things on the periphery of Buddhism is still using the mind incorrectly.' Why are we now broadly discussing the essence of attaining Buddhahood?
Answer: This 'Zong Jing Lu' (Record of the Source Mirror) precisely discusses this meaning. Because the mind merges with the self-nature and the Buddha, and the principle aligns with the realm of emptiness. How can one seek externally and pursue external superior states? As the 'Avatamsaka Sutra Commentary' says, 'If one understands emptiness, one does not even create good karma, let alone evil karma.' If one falsely speaks of emptiness, thinking it is a state of open emptiness where nothing exists, or says there are no obstacles and it is okay to create evil karma, then they are wrong. If one truly knows emptiness, doing good aligns with reason, fearing that it will cause disturbance, one does not even think of admiring good. Doing evil goes against reason, following deluded emotions, how can one create it? If one says there are no obstacles and it is okay to create evil, why not have no obstacles and cultivate good to cut off evil? Disliking the practice of good, fearing attachment to the mind, indulging in emotions and creating evil, why not fear attachment? It is clear that this is an evil being with wrong views! Even when contemplating the Buddha with the wisdom of entering the principle, one still fears arising thoughts and creating new karma, which is especially contrary to the supreme principle. Therefore, the 'Lankavatara Sutra' says: The Buddha told Mahamati (name of a Bodhisattva), 'What the past sages knew was transmitted from one to another, that delusion has no self-nature. Bodhisattvas Mahasattvas (great Bodhisattvas) observe alone in quiet places, self-consciously, not relying on others, separating from views and delusions, rising and progressing upwards, entering the realm of the Tathagata (Thus Come One), this is called the aspect of self-aware sacred wisdom.' It also says: 'All dharmas have no Nirvana (extinction), there is no Nirvana Buddha, there is no Buddha's Nirvana, separating from the knower and the known. The known is phenomena, the knower is views. Separating from the knower and the known is called self-aware sacred wisdom.'
以亡能所處成佛故。夫限量所知。從他外學。欲窮般若海。莫得其源。如於恒河中投一升鹽。水無鹽味。飲者不覺。若內照發明。徹法原底。無理不照。無事不該。如經云。佛言。我住于無念法中。得如是黃金色身。三十二相。放大光明。照無餘世界。
宗鏡錄卷第十四 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第十五
慧日永明寺主智覺禪師延壽集
問。既博地凡夫。位齊諸佛者。云何不具諸佛神通作用。
答。非是不具。但眾生不知。故華嚴宗云。諸佛證眾生之體。用眾生之用。所以志公和尚歌云。日昳未。心地。何曾安了義。他家文字有親疏。莫起功夫求的意。任蹤橫絕忌諱。長在人間不居世。運用元來聲色中。凡夫不了爭為計。如有學人問大安和尚。如何是諸佛神通。師云。汝從何處來。對云。江西來。師云。莫不謾語不。對云。終不謬言。學人再問。如何是神通。師云。果然妄語。斯皆可驗。並是現前日用不知故。諸佛將眾生心中真如體相用三大之因。為法報化三身之果。豈可更論具不具耶。如今若實未薦者。但非生因之所生。唯在了因之所了。大涅槃經云。生因者。如泥作瓶。了因者。如燈照物。若智燈才照。凡聖一如。若意解觀之。真俗似別。然
【現代漢語翻譯】 現代漢語譯本： 以亡失能所的處所成就佛果。要知道，『所知』（通過學習而獲得的知識）是從他人那裡、從外部學來的。想要窮盡般若（智慧）之海，卻無法找到源頭。就像在恒河中投入一升鹽，水沒有鹹味，飲用的人也不會察覺。如果向內觀照，啓發自身，徹底了解法的根源，那麼沒有道理不能照亮，沒有事物不能涵蓋。正如經中所說：佛說：『我安住于無念的法中，得到這樣黃金色的身軀，三十二相，放出大光明，照亮沒有剩餘的世界。』
宗鏡錄卷第十四 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第十五
慧日永明寺主智覺禪師延壽集
問：既然博地凡夫（指未開悟的凡人），地位與諸佛相同，為什麼不具備諸佛的神通作用？
答：並非不具備，只是眾生不知道。所以華嚴宗說：諸佛證悟的是眾生的本體，運用的是眾生的作用。因此志公和尚的歌說：『日已過午，心地，何曾安立了義？他家的文字有親疏，莫要費力去尋求真意。任憑縱橫，絕無禁忌，長久地在人間，卻不執著於世間。運用本來就在聲色之中，凡夫不明白，爭論著作為計較。』如果有人問大安和尚：『什麼是諸佛的神通？』大安和尚說：『你從哪裡來？』回答說：『從江西來。』大安和尚說：『莫非在說謊？』回答說：『終究不會說假話。』學人再次問：『什麼是神通？』大安和尚說：『果然是妄語。』這些都可以驗證，都是因為對眼前日常的運用不了解。諸佛將眾生心中的真如體相用三大之因，作為法身、報身、化身這三身之果。哪裡還需要討論具備不具備呢？如今如果確實還沒有領悟的人，只要不是從生因所生，而只是從了因所瞭解。大涅槃經說：『生因，比如用泥土製作瓶子；了因，比如用燈照亮物體。』如果智慧之燈才照亮，凡夫和聖人就一樣。如果用意念去理解觀察，真諦和俗諦就好像有區別。然而
【English Translation】 English version: By extinguishing the place of subject and object, one attains Buddhahood. Know that 『what is known』 (knowledge acquired through learning) comes from others, from external studies. Desiring to exhaust the sea of Prajna (wisdom), one cannot find its source. It is like throwing a liter of salt into the Ganges River; the water has no salty taste, and the drinker does not perceive it. If one illuminates inwardly, enlightening oneself, thoroughly understanding the origin of the Dharma, then there is no principle that cannot be illuminated, and no matter that cannot be encompassed. As the sutra says: The Buddha said, 『I dwell in the Dharma of non-thought, and attain such a golden-colored body, with thirty-two marks, emitting great light, illuminating the world without remainder.』
Zong Jing Lu (Record of the Source Mirror) Volume 14 Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu Volume 15
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yongming Temple
Question: Since ordinary beings (Bo Di Fan Fu) (referring to unenlightened mortals) have the same status as all Buddhas, why do they not possess the supernatural powers and functions of all Buddhas?
Answer: It is not that they do not possess them, but that sentient beings do not know it. Therefore, the Huayan School says: The Buddhas realize the essence of sentient beings, and utilize the functions of sentient beings. Therefore, Zen Master Zhigong's song says: 『The sun has passed noon, the mind-ground, has it ever established the ultimate meaning? The words of others have closeness and distance, do not exert effort to seek the true meaning. Let it be free and unrestrained, without taboos, dwelling in the human world for a long time, yet not attached to the world. Its function is originally within sound and form, ordinary people do not understand, and argue about it as a calculation.』 If someone asks Great Master An: 『What are the supernatural powers of all Buddhas?』 Great Master An says: 『Where do you come from?』 The reply is: 『From Jiangxi.』 Great Master An says: 『Are you not lying?』 The reply is: 『I will never speak falsely.』 The student asks again: 『What are supernatural powers?』 Great Master An says: 『Indeed, it is false speech.』 These can all be verified, because they do not understand the present daily use. The Buddhas take the true suchness essence and function in the minds of sentient beings as the cause of the three great factors, and make them the result of the three bodies of Dharmakaya (Dharmakāya), Sambhogakaya (Saṃbhogakāya), and Nirmanakaya (Nirmāṇakāya). Where is there any need to discuss whether they possess them or not? Now, if there are those who have not yet realized it, as long as it is not born from the cause of production, but only understood from the cause of understanding. The Great Nirvana Sutra says: 『The cause of production is like making a bottle from clay; the cause of understanding is like using a lamp to illuminate objects.』 If the lamp of wisdom shines, ordinary beings and sages are the same. If one observes with intentional understanding, the true and the conventional seem different. However,
世間多執事相。迷於真理。故法華經云。取相凡夫。隨宜為說。金剛經云。但凡夫之人。貪著其事。所以一切經論。皆破眾生身心事相等執。如寶藏論離微品云。夫經論者。莫不就彼凡情。破彼根量。種種方便。皆不住于形事。若不住形事者。則不須一切言說。及以離微也。故經云。隨宜說法。意趣難解。雖說種種之乘。皆是權接方便助道法也。然非究竟解脫涅槃。如有人于虛空中畫作種種色相。及種種音聲。然彼虛空。實無異相。受入變動。故知諸佛化身。及以說法。亦復如是。于實際中。都無一異。是以天地合離。虛空合微。萬物動作。變化無為。夫神中有智。智中有通。通有五種。智有三種。何為五種通。一曰道通。二曰神通。三曰依通。四曰報通。五曰妖通。妖通者。狐貍老變。木石精化。附傍人神。聰慧奇異。此謂妖通。何謂報通。鬼神逆知。諸天變化。中陰了生。神龍隱變。此謂報通。何謂依通。約法而知。緣身而用。乘符往來。藥餌靈變。此謂依通。何謂神通。靜心照物。宿命記持。種種分別。皆隨定力。此謂神通。何謂道通。無心應物。緣化萬有。水月空華。影像無主。此謂道通。何謂三智。一曰真智。二曰內智。三曰外智。何謂外智。謂分別根門。識了塵境。博覽古今。皆通俗事。此名外智。何謂
【現代漢語翻譯】 現代漢語譯本 世間之人大多執著於事物表象，因此迷惑于真理。《法華經》說：『對於執著于表象的凡夫，應根據他們的根器，方便地為他們說法。』《金剛經》說：『只是凡夫俗子，貪戀執著於世間之事。』所以一切經論，都是爲了破除眾生對於身心、事物表象等等的執著。比如《寶藏論·離微品》說：『經論的宗旨，沒有不是爲了順應凡夫的情感，破除他們的認知侷限。種種方便法門，都不執著于外在的形態和事物。』如果不住于形相事物，那麼就不需要一切言說，以及離微分析了。所以經上說：『隨順眾生的根器而說法，其中的深意難以理解。』雖然宣說種種不同的乘，都是權巧方便，輔助修道的法門，並非究竟的解脫涅槃。就像有人在虛空中繪畫各種色彩和形象，發出各種聲音，然而虛空本身，實際上並沒有任何差異、接受、納入或變動。所以要知道諸佛的化身以及說法，也是如此，在實際的真如本性中，根本沒有差別。因此，天地聚合分離，虛空聚合為微塵，萬物運動變化，都是無為自然的。神識之中有智慧，智慧之中有神通，神通有五種，智慧有三種。什麼是五種神通？一是道通，二是神通，三是依通，四是報通，五是妖通。妖通，是指狐貍年老變化，木頭石頭成精，依附於人的神識，表現出聰明奇異，這叫做妖通。什麼是報通？鬼神能夠預知未來，諸天能夠變化，中陰身能夠清楚地知道自己的去向，神龍能夠隱身變化，這叫做報通。什麼是依通？依靠法術而知曉，憑藉身體而運用，乘坐符咒往來，藥物產生靈驗的變化，這叫做依通。什麼是神通？靜下心來觀察事物，能夠記住前世的經歷，能夠進行種種分辨，這些都隨著禪定的力量而產生，這叫做神通。什麼是道通？無心而應物，隨緣而化育萬物，如同水中的月亮，空中的花朵，影像沒有自主性，這叫做道通。什麼是三種智慧？一是真智，二是內智，三是外智。什麼是外智？是指能夠分辨六根，認識瞭解六塵境界，博覽古今，通曉世俗之事，這叫做外智。什麼是
【English Translation】 English version Most people in the world are attached to the appearances of things, and are therefore deluded about the truth. Therefore, the Lotus Sutra says: 'For ordinary people who are attached to appearances, the Dharma should be taught expediently according to their capacity.' The Diamond Sutra says: 'It is just that ordinary people are greedy and attached to their affairs.' Therefore, all sutras and treatises aim to break through sentient beings' attachments to their bodies and minds, and to the appearances of things. For example, the Ratnaguna-samcaya-gatha, in the chapter on 'Leaving Subtle Matters,' says: 'The purpose of sutras and treatises is none other than to accord with the feelings of ordinary people and to break through their limitations of perception. All kinds of expedient means do not dwell on external forms and matters.' If one does not dwell on forms and matters, then there is no need for all speech and subtle analysis. Therefore, the sutra says: 'Teaching the Dharma according to the capacity of sentient beings, the profound meaning is difficult to understand.' Although various vehicles are taught, they are all provisional and expedient means to assist the path, and are not ultimate liberation and Nirvana. It is like someone painting various colors and images in the empty sky, and making various sounds, but the empty sky itself has no difference, acceptance, inclusion, or change. Therefore, know that the transformation bodies of the Buddhas and their teachings are also like this; in actual reality, there is no difference at all. Therefore, the union and separation of heaven and earth, the aggregation of emptiness into dust, and the movement and transformation of all things are all natural and unconditioned. Within the spirit there is wisdom, and within wisdom there is Abhijna (神通, supernatural power). There are five kinds of Abhijna, and three kinds of wisdom. What are the five kinds of Abhijna? First is Dao Tong (道通, the Abhijna of the Way), second is Shen Tong (神通, supernatural power), third is Yi Tong (依通, dependent Abhijna), fourth is Bao Tong (報通, retributive Abhijna), and fifth is Yao Tong (妖通, demonic Abhijna). Yao Tong refers to old foxes transforming, trees and stones becoming spirits, attaching to people's spirits, and displaying cleverness and strangeness; this is called Yao Tong. What is Bao Tong? Ghosts and spirits can foresee the future, the Devas (諸天, gods) can transform, the Antarabhava (中陰, intermediate state) being clearly knows where it is going, and the Nagas (神龍, divine dragons) can hide and transform; this is called Bao Tong. What is Yi Tong? Knowing by relying on spells, using by relying on the body, traveling back and forth by riding on talismans, and medicines producing miraculous changes; this is called Yi Tong. What is Shen Tong? Calming the mind to observe things, being able to remember past lives, and being able to make various distinctions; these all arise from the power of Samadhi (禪定, meditative concentration); this is called Shen Tong. What is Dao Tong? Responding to things without intention, transforming and nurturing all things according to conditions, like the moon in the water and flowers in the air, images without autonomy; this is called Dao Tong. What are the three kinds of wisdom? First is Zhen Zhi (真智, true wisdom), second is Nei Zhi (內智, inner wisdom), and third is Wai Zhi (外智, outer wisdom). What is Wai Zhi? It refers to being able to distinguish the six sense organs, recognize and understand the realms of the six sense objects, extensively read the past and present, and understand worldly affairs; this is called Wai Zhi. What is
內智。自覺無明。割斷煩惱。心意寂靜。滅無有餘。此名內智。何謂真智。體解無物。本來寂靜。通達無涯。凈穢不二。故名真智。真智道通不可名目。余所有者。皆是邪偽。偽則不真。邪則不正。惑亂心生。迷於本性。是以深解離微。達彼諸有。自性本真。出於群品。夫智有邪正。通有真偽。若非法眼精明。難可辯了。是以俗間多信邪偽。少信正真。大教偃行。小乘現用。故知妙理難顯也。百丈廣語云。應物隨形。變現諸趣。離我我所。猶屬小用。是佛事門收。大用者。大身隱於無形。大音匿於希聲。龐居士偈云。世人多重金。我愛剎那靜。金多亂人心。靜見真如性。心通法亦通。十八斷行蹤。但自心無礙。何愁神不通。如是解者。方入宗鏡之中。所有施為。皆入律行。自然成辦一切佛事。如凈名私記云。得入律行者。如優波離章。是名奉律。是名善解。端坐不用。經營辦供養具。而常作佛事。心行中求。已上並約性用心通。不約事解。或諸家兼事說者。或云眾生理具。諸佛事圓。或云眾生在因。諸佛證果。或云眾生客塵所遮。諸佛種現俱盡。或云眾生妄見所隔。諸佛五眼。圓通。又臺教。多約本跡。明凡聖不二。辯生佛之因果。故肇法師云。本跡雖殊。不思議一。所以湛然尊者。約三觀四教十如十乘。一念三千等
【現代漢語翻譯】 現代漢語譯本 內智：自覺覺悟，破除無明（avidyā，對事物真相的迷惑），斷絕煩惱，使心意達到寂靜的狀態，滅盡一切執著，不留餘地。這被稱為內智。 何謂真智？體悟理解一切事物皆無自性，本來就是寂靜的。通達無邊無際的真理，視清凈與污穢為平等不二。因此稱為真智。真智所通達的道路，無法用言語名相來描述。其餘所有的，都是邪見和虛偽。虛偽則不真實，邪見則不正當，導致迷惑和混亂產生，使人迷失本來的自性。所以要深刻理解遠離細微的差別，通達一切諸有的實相，自性本來就是真實的，超越於一切事物之上。智有邪正之分，通達有真偽之別，如果不是法眼（dharma-cakṣus，能見真理之眼）精明，很難分辨清楚。因此世俗之人大多相信邪見和虛偽，很少相信正見和真實。偉大的佛法教義被擱置，小乘的修行方法卻被廣泛採用。由此可知，微妙的真理難以顯現。 百丈禪師的廣語說：『應物隨形，變現諸趣，離我我所，猶屬小用。』這是佛事門中的收斂。大用則是：大身隱藏於無形之中，大音隱匿於無聲之中。 龐居士的偈語說：『世人多重金，我愛剎那靜。金多亂人心，靜見真如性。心通法亦通，十八斷行蹤。但自心無礙，何愁神不通。』 如此理解的人，才能進入宗鏡之中，所有的行為，都符合戒律，自然成就一切佛事。如《維摩詰經私記》所說：『得入律行者，如優波離（Upāli，佛陀十大弟子之一，持戒第一）章，是名奉律，是名善解。』即使端坐不動，不用經營準備供養的器具，也常常在做佛事，在心行中尋求。以上都是從自性用心的角度來說明通達，而不是從事相的理解來說明。 或者各家兼顧事相來說，或者說眾生本具一切理體，諸佛的事業已經圓滿。或者說眾生處於因地，諸佛已經證得果位。或者說眾生被客塵（klesha，煩惱）所遮蔽，諸佛的種子和現行都已經滅盡。或者說眾生被妄見所隔閡，諸佛具有五眼（pañca-cakṣus，肉眼、天眼、慧眼、法眼、佛眼），圓滿通達。 又天臺宗，多從本跡（本門和跡門）的角度，闡明凡夫與聖人並非二元對立，辨析眾生與佛的因果關係。所以肇法師說：『本跡雖殊，不思議一。』因此湛然尊者，從三觀（空觀、假觀、中觀）、四教（藏教、通教、別教、圓教）、十如（十如是相）、十乘觀法（觀不可思議境、起慈悲心、立弘誓願、善巧方便、堅持正念、修止觀、不退轉、隨緣、具足力、近善知識）和一念三千等角度進行闡述。
【English Translation】 English version Inner Wisdom: Consciously realizing and awakening, severing ignorance (avidyā, delusion about the true nature of things), cutting off afflictions, bringing the mind to a state of stillness, and extinguishing all attachments without residue. This is called Inner Wisdom. What is True Wisdom? It is the realization and understanding that all things are without inherent self-nature and are inherently still. It is penetrating the boundless truth, viewing purity and defilement as equal and non-dual. Therefore, it is called True Wisdom. The path attained by True Wisdom cannot be described with words or names. All the rest are false views and falsehoods. Falsehood is not true, and false views are not right, leading to confusion and delusion, causing people to lose their original nature. Therefore, one must deeply understand and stay away from subtle differences, penetrate the true nature of all phenomena, and the self-nature is originally true, transcending all things. Wisdom has right and wrong, and understanding has truth and falsehood. If one's Dharma Eye (dharma-cakṣus, the eye that sees the truth) is not clear, it is difficult to distinguish. Therefore, most people in the world believe in false views and falsehoods, and few believe in right views and truth. The great teachings of the Buddha are set aside, while the practices of the Small Vehicle are widely adopted. From this, it can be seen that the subtle truth is difficult to manifest. Chan Master Baizhang's Extensive Sayings state: 'Responding to things according to their forms, manifesting in various realms, being free from self and what belongs to self, is still a small use.' This is the gathering in of the Buddha's activities. The great use is: the great body is hidden in the formless, and the great sound is concealed in the soundless. Layman Pang's verse says: 'The world values gold, I love a moment of stillness. Much gold disturbs the mind, stillness reveals the true nature. When the mind is clear, the Dharma is also clear, cutting off the traces of the eighteen practices. As long as one's own mind is unobstructed, why worry that spiritual powers will not be attained?' Only those who understand in this way can enter the Mirror of the Sect, and all actions will be in accordance with the precepts, naturally accomplishing all Buddha activities. As the Private Record of the Vimalakirti Sutra says: 'Those who enter the practice of the precepts, like the chapter of Upāli (one of the Buddha's ten great disciples, foremost in upholding the precepts), are called upholding the precepts and are called good understanding.' Even if one sits still and does not prepare offerings, one is still constantly engaged in Buddha activities, seeking within the mind. The above is all explained from the perspective of understanding through the use of self-nature, not from the perspective of understanding through phenomena. Or some schools consider both phenomena and principle, or say that all beings are inherently complete with all principles, and the activities of all Buddhas are already perfect. Or they say that beings are in the causal stage, and Buddhas have already attained the fruition. Or they say that beings are obscured by defilements (klesha, afflictions), and the seeds and manifestations of all Buddhas have been extinguished. Or they say that beings are separated by deluded views, and Buddhas possess the Five Eyes (pañca-cakṣus, the physical eye, the heavenly eye, the wisdom eye, the Dharma eye, and the Buddha eye), with complete and unobstructed understanding. Furthermore, the Tiantai school often explains from the perspective of the Original and Manifest (the Original Gate and the Manifest Gate), clarifying that ordinary beings and sages are not dualistic, and analyzing the causal relationship between beings and Buddhas. Therefore, Dharma Master Zhao said: 'Although the Original and Manifest are different, they are inconceivably one.' Therefore, Venerable Zhanran explains from the perspectives of the Three Contemplations (emptiness, provisional existence, and the middle way), the Four Teachings (Tripitaka teaching, shared teaching, distinct teaching, and perfect teaching), the Ten Suchnesses (the ten aspects of reality), the Ten Vehicles of Contemplation (contemplating the inconceivable realm, arousing compassion, making great vows, skillful means, upholding right mindfulness, cultivating cessation and contemplation, non-regression, adapting to conditions, possessing strength, and associating with good teachers), and the Three Thousand Realms in a Single Thought.
。於此跡門。論其十妙。若知跡門尚妙。本門可知。遂撮略色心不二等十門。明權實之宗。辯能所之化。故云。為實施權。則不二而二。開權顯實。則二而不二。斯則始終明不二。十門者。一色心不二門者。且十如鏡乃至無諦。一一皆有總別二意。總在一念。分別色心。何者。初十如中。相唯在色。性唯在心。體力作緣。義兼色心。因果唯心。報唯約色。十二因緣。苦業兩兼。惑唯在心。四諦。則三兼色心。滅唯在心。二諦三諦。皆俗具色心。真中唯心。一實諦及無諦。準此可見。既知別已。攝別入總。一切諸法。無非心性。一性無性。三千宛然。當知心之色心。即心名變。變名為造。造謂體用。是則非色非心。而色而心。唯色唯心。良由於此。故知但識一念。遍見己他生佛。他生他佛。尚與心同。況己心生佛。寧乖一念。故彼彼境法。差而不差。二內外不二門者。凡所觀境。不出內外。外謂托彼依正色心。即空假中。即空假中妙故。色心體絕。唯一實性。無空假中。色心宛然。豁同真凈。無復眾生七方便異。不見國土凈穢差品。而帝網依正。終自炳然。所言內者。先了外色心一念無念。唯內體三千即空假中。是則外法全為心性。心性無外。攝無不周。十方諸佛法界有情。性體無殊。一切咸遍。誰云內外色心己他。此
【現代漢語翻譯】 現代漢語譯本 在此跡門（顯現之門）中，討論其十種玄妙。如果知道跡門尚且玄妙，那麼本門（根本之門）就可知曉了。於是概括了色心不二等十個方面，闡明權實之宗（權巧方便與真實究竟的宗旨），辨析能所之化（能觀與所觀的轉化）。所以說，『爲了實施權巧，則不二而二；開啟權巧，顯現真實，則二而不二』。這便是始終闡明不二之理。這十門是： 一、色心不二門：且如十如是鏡子，乃至無諦（沒有真諦），每一個都具有總別二種含義。總的來說，都在一念之中；分別來說，色與心又是什麼呢？最初的十如是中，相唯屬於色，性唯屬於心，體力作緣，義兼顧色心，因果唯屬於心，報唯約於色。十二因緣，苦業兩者兼具，惑唯屬於心。四諦，則三者兼顧色心，滅唯屬於心。二諦三諦，都俗諦具足色心，真諦中唯有心。一實諦及無諦，可以依此類推。既然知道了區別，就將區別攝入總體。一切諸法，沒有不是心性的。一性無性，三千世界宛然存在。應當知道心的色心，即心之名是變，變之名為造，造謂體用。這樣就既非色非心，又是色又是心，唯色唯心。實在是因為這個緣故，所以知道只要認識一念，就能普遍見到自己、他人、眾生的佛性。他人、他方的佛，尚且與心相同，何況自己的心、眾生的佛性，難道會違背一念嗎？所以彼彼境法，差別而不差別。 二、內外不二門：凡所觀之境，不出內外。外，是指依託彼方的依報和正報的色心，即是空假中（空、假、中三諦）。因為空假中玄妙的緣故，色心體絕，唯有一實性。沒有空假中，色心宛然，豁然如同真凈，不再有眾生七方便（七種方便法門）的差異，不見國土凈穢的差別。而帝網（因陀羅網）的依報和正報，終究是自身顯現的。所說的內，是先了解外在色心一念無念，唯有內在的三千世界即是空假中。這樣外在的法完全是心性，心性沒有外在，攝受無所不周。十方諸佛法界有情，性體沒有差別，一切都普遍存在。誰說有內外色心自己他人呢？
【English Translation】 English version Here, in this Trace Gate (Gate of Manifestation), we discuss its ten mysteries. If we know that the Trace Gate is already wondrous, then the Original Gate (Fundamental Gate) can be known. Thus, we summarize ten aspects such as the non-duality of form and mind, clarifying the doctrine of Provisional and Real (expedient means and ultimate truth), and distinguishing the transformations of the Able and the Object (the observer and the observed). Therefore, it is said, 'To implement the Provisional, it is non-dual yet dual; to open the Provisional and reveal the Real, it is dual yet non-dual.' This is to consistently clarify the principle of non-duality. These ten gates are: 1. The Gate of Non-Duality of Form and Mind: For example, the ten suchnesses are like a mirror, and even No Truth (absence of fixed truth) each has two meanings, general and specific. Generally speaking, they are all within a single thought; specifically speaking, what are form and mind? In the initial ten suchnesses, appearance belongs only to form, nature belongs only to mind, power, capacity, action, and condition combine both form and mind, cause and effect belong only to mind, retribution is only related to form. The twelve links of dependent origination combine both suffering and karma, delusion belongs only to mind. The Four Noble Truths combine all three: form, mind, and the combination of both, cessation belongs only to mind. The Two Truths and Three Truths, the conventional truth possesses both form and mind, the ultimate truth possesses only mind. The One Real Truth and No Truth can be understood by analogy. Since we know the distinctions, we incorporate the distinctions into the whole. All dharmas are none other than mind-nature. One nature and no nature, the three thousand worlds are clearly present. We should know that the form and mind of the mind, the name of the mind is change, the name of change is creation, creation means substance and function. Thus, it is neither form nor mind, yet it is form and mind, only form and only mind. It is truly because of this reason that we know that as long as we recognize one thought, we can universally see the Buddha-nature of ourselves, others, and sentient beings. The Buddhas of others and other lands are still the same as the mind, how much more so are our own mind and the Buddha-nature of sentient beings, how could they deviate from a single thought? Therefore, those various realms and dharmas are different and yet not different. 2. The Gate of Non-Duality of Inner and Outer: All that is observed does not go beyond inner and outer. Outer refers to relying on the form and mind of the environment and the proper reward of that place, which are the Empty, Provisional, and Middle (the three truths of emptiness, provisional existence, and the middle way). Because the Empty, Provisional, and Middle are wondrous, the substance of form and mind is cut off, and there is only one real nature. Without the Empty, Provisional, and Middle, form and mind are clearly present, openly like true purity, and there are no longer the differences of the seven expedient means of sentient beings, and the differences between the pure and impure lands are not seen. However, the environment and proper reward of the Indra's net are ultimately manifested by themselves. The inner refers to first understanding that the external form and mind are one thought, no thought, and only the internal three thousand worlds are the Empty, Provisional, and Middle. In this way, the external dharma is entirely mind-nature, and mind-nature has no outside, encompassing everything without exception. The sentient beings of the Buddhas and Dharma realms of the ten directions have no difference in their nature, and everything is universally present. Who says there is an inner and outer form and mind, self and others?
即用向色心不二門成。三修性不二門者。性德只是界如一念。此內界如。三法具足。性雖本爾籍智起修。由修照性。由性發修。在性則全修成性。起修則全性成修。性無所移。修常宛爾。修又二種。順修逆修。順謂了性為行。逆謂背性成迷。迷了二心。心雖不二。逆順二性。性事恒殊。可由事不移心。則令迷修成了。故須一期迷了。照性成修。見性修心。二心俱泯。又了順修對性。有離有合。離謂修性各三。合謂修二性一。修二各三共發性三。是則修雖具九。九隻是三。為對性明修。故合修為二。二與一性。如水為波。二亦無二亦無波水。應知性指三障。是故具三。修從性成。成三法爾。達無修性。唯一妙乘。無所分別。法界洞朗。此由內外不二門成。四因果不二門者。眾生心因。既具三軌。此因成果。名三涅槃。因果無殊。始終理一。若爾因德已具。何不住因。但由迷因。各自謂實。若了迷性。實唯住因故。久研此因。因顯名果。只緣因果理一。用此一理為因。理顯無複果名。豈可仍存因號。因果既泯。理性自忘。只由忘智親疏。致使迷成厚薄。迷厚薄故強分三惑。義開六即。名智淺深。故如夢勤加。空冥惑絕。幻因既滿。映象果圓。空像雖即義同。而空虛像實。像實。故稱理本有。空虛故迷轉成性。是則不二而二
【現代漢語翻譯】 即以趨向色心的不二法門成就。三修性不二法門是指，自性本德即是界如一念（指眾生本具的清凈心性，與諸佛的智慧平等無二）。此內在的界如，三法（法身、報身、應身）完備具足。自性雖然本來如此，但要憑藉智慧才能開始修行。通過修行來照亮自性，又由自性來啓發修行。在自性中，則是完全的修行成就自性；開始修行，則是完全的自性成就修行。自性沒有移動，修行也常常是這樣。修行又有兩種：順修和逆修。順修是指明了自性而行，逆修是指背離自性而陷入迷惑。迷惑和明瞭是兩種心境，心雖然不是兩個，但逆順兩種自性，其性質和事相卻始終不同。可以通過事相不轉移心，從而使迷惑的修行得以成就。所以需要一個階段的迷惑和明瞭，照亮自性而成就修行，見到自性而修心，兩種心境都消失。而且明瞭順修對於自性，有分離也有結合。分離是指修行和自性各有三種，結合是指修行和自性合為一體。修行這二者各自的三種共同啓發自性的三種，這樣修行雖然具備九種，但九種只是一種。爲了對照自性來闡明修行，所以合併修行成為兩種。兩種與一種自性，就像水成為波浪，兩種也沒有兩種，也沒有波浪和水。應該知道自性指的是三障（煩惱障、業障、報障），所以具備三種。修行從自性成就，成就三種是自然而然的。通達沒有修行和自性，只有唯一微妙的佛法。沒有分別，法界清澈明亮。這是由內外不二法門成就的。四因果不二法門是指，眾生的心因，既然具備三種法則，此因成就的果，名為三涅槃（自性清凈涅槃、方便清凈涅槃、無住處涅槃）。因果沒有差別，始終道理一致。如果這樣，因的功德已經具備，為什麼不常住在因中？只是因為迷惑了因，各自認為真實。如果明瞭迷惑的自性，實際上只是常住在因中。所以長久研究此因，因顯現就名為果。只因爲因果的道理一致，用此一理作為因，道理顯現就沒有果的名稱。難道還可以仍然存在因的稱號嗎？因果既然泯滅，理性自然忘卻。只是因為忘卻智慧的親疏，導致迷惑的程度有深有淺。迷惑有深有淺，所以勉強區分三種迷惑（見惑、思惑、無明惑），闡述六即（理即、名字即、觀行即、相似即、分證即、究竟即）的含義，說明智慧的淺薄和深厚。所以如同在夢中勤奮努力，空無的黑暗消失。虛幻的因既然圓滿，映象的果也圓滿。空和像雖然相同，但意義不同，空是虛無的，像是真實的。像真實，所以稱為理本有（真如理體本來就存在）。空虛，所以迷惑轉變成為自性。這就是不二而二。
【English Translation】 It is accomplished by using the non-dual gate of directing towards the mind of form. The three non-dual gates of cultivating nature refer to the inherent virtue of self-nature, which is just the single thought of 'Dharmadhatu-Suchness' (referring to the pure mind nature inherent in sentient beings, equal and non-dual with the wisdom of all Buddhas). This inner Dharmadhatu-Suchness is complete with the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). Although self-nature is originally like this, it needs to rely on wisdom to begin cultivation. By cultivating to illuminate self-nature, and by self-nature to inspire cultivation. In self-nature, it is the complete cultivation that accomplishes self-nature; when cultivation begins, it is the complete self-nature that accomplishes cultivation. Self-nature does not move, and cultivation is always like this. There are two types of cultivation: compliant cultivation and reverse cultivation. Compliant cultivation refers to understanding self-nature and acting accordingly, while reverse cultivation refers to deviating from self-nature and falling into delusion. Delusion and understanding are two states of mind, although the mind is not two, the two natures of reverse and compliant are always different in nature and phenomena. It is possible to make the phenomena not shift the mind, so that the deluded cultivation can be accomplished. Therefore, a stage of delusion and understanding is needed, illuminating self-nature to accomplish cultivation, seeing self-nature to cultivate the mind, and both states of mind disappear. Moreover, understanding compliant cultivation in relation to self-nature has both separation and combination. Separation means that cultivation and self-nature each have three aspects, while combination means that cultivation and self-nature are one. The three aspects of each of the two cultivations jointly inspire the three aspects of self-nature, so although cultivation has nine aspects, the nine are just one. To contrast self-nature to clarify cultivation, cultivation is merged into two. The two and the one self-nature are like water becoming waves, the two are not two, and there are no waves and water. It should be known that self-nature refers to the three obstacles (affliction obstacle, karma obstacle, retribution obstacle), so it has three aspects. Cultivation is accomplished from self-nature, and accomplishing the three is natural. Attaining no cultivation and self-nature, there is only the one wonderful Dharma. There is no distinction, and the Dharmadhatu is clear and bright. This is accomplished by the non-dual gate of inner and outer. The four non-dual gates of cause and effect refer to the mind-cause of sentient beings, which has three principles. The effect accomplished by this cause is called the three Nirvanas (self-nature pure Nirvana, expedient pure Nirvana, non-abiding Nirvana). Cause and effect are not different, and the principle is consistent from beginning to end. If so, the merits of the cause are already complete, why not abide in the cause? It is only because of delusion about the cause that each considers it real. If the deluded self-nature is understood, it is actually abiding in the cause. Therefore, after long research into this cause, the cause manifests and is called the effect. It is only because the principle of cause and effect is consistent, using this one principle as the cause, the principle manifests and there is no name of effect. How can the title of cause still exist? Since cause and effect are extinguished, the rational nature is naturally forgotten. It is only because of the closeness and distance of forgetting wisdom that the degree of delusion is deep or shallow. Because delusion is deep or shallow, the three delusions (delusions of views, delusions of thought, delusions of ignorance) are reluctantly distinguished, and the meaning of the six identities (identity in principle, identity in name, identity in practice, identity in resemblance, identity in partial realization, identity in ultimate realization) is explained, illustrating the shallowness and depth of wisdom. Therefore, like diligently striving in a dream, the emptiness and darkness disappear. Since the illusory cause is complete, the mirrored effect is also complete. Although emptiness and image are the same, the meaning is different, emptiness is empty, and the image is real. Because the image is real, it is called the inherent principle (the true thusness principle originally exists). Because it is empty, delusion transforms into self-nature. This is non-dual and yet dual.
。立因果殊。二而不二。始終體一。若謂因異果。因亦非因。曉果從因。因方克果。所以三千在理。同名無明。三千果成。咸稱常樂。三千無改。無明即明。三千並常。俱體俱用。此以修性不二門成。五。染凈不二門者。若識無始即法性為無明。故可了。今無明為法性。法性之與無明。遍造諸法。名之為染。無明之與法性。遍應眾緣。號之為凈。濁水清水。波濕無殊。清濁雖即。由緣而濁成本有。濁雖本有。而全體是清。以二波理通。舉體是用故。三千因果。俱名緣起。迷悟緣起。不離剎那。剎那性常。緣起理一一理之內。而分凈穢。別則六穢四凈。通則十通凈穢。故知剎那。染體悉凈。三千未顯。驗體仍迷。故相似位。成六根遍照。照分十界各具灼然。豈六根凈人。謂十定十。分真垂跡。十界亦然。乃至果成。等彼百界。故須初心。而遮而照。照故三千恒具。遮故法爾空中。終日雙亡。終日雙照。不動此念。遍應無方。隨感而施。凈穢斯泯。亡凈穢故。以空以中。仍由空中。轉染為凈。由了染凈。空中自亡。此以因果不二門成。六依正不二門者。已證遮那。一體不二。良由無始。一念三千。以三千中。生陰二千為正。國土一千屬依。依正既居一心。一心豈分能所。雖無能所。依正宛然。是則理性名字觀行。已有不二
【現代漢語翻譯】 現代漢語譯本：確立因果的差別，二者實則不二，從始至終本體是一樣的。如果說因和果是不同的，那麼因也就不是真正的因。明白果是從因產生的，因才能實現果。所以，三千世界在理上，都可稱為無明（avidyā）。三千果報成就，都可稱為常樂（nitya-sukha）。三千世界沒有改變，無明即是明。三千世界都是常，本體和作用都是一樣的。這是通過修性不二門成就的。 五、染凈不二門：如果認識到無始以來的法性（dharmatā）就是無明，那麼就可以瞭解，現在的無明就是法性。法性和無明，普遍造作諸法，名為染。無明和法性，普遍應和各種因緣，號之為凈。渾濁的水和清澈的水，在波的濕性上沒有區別。清澈和渾濁雖然是即時的，但由於因緣而變得渾濁，這原本就存在。渾濁雖然原本就存在，但其全體都是清澈的。因為二波的道理是相通的，整個本體都在發揮作用。所以，三千世界的因果，都可稱為緣起（pratītyasamutpāda）。迷惑和覺悟的緣起，不離剎那（kṣaṇa）。剎那的自性是常，緣起的道理在每一個道理之內，區分出凈和穢。區別來說，有六穢四凈，總的來說，十界都貫通凈穢。所以知道剎那，染的本體全部是凈的。三千世界沒有顯現，驗證本體仍然是迷惑的。所以在相似位，成就六根遍照，照見十界各自具有灼然的特性。難道六根清凈的人，認為十定就是十，分真垂跡，十界也是這樣。乃至果報成就，等同於百界。所以必須在初心時，進行遮和照。因為照，所以三千世界恒常具備；因為遮，所以法爾空中，終日雙亡，終日雙照。不動此念，普遍應和各種方向，隨著感應而施予，凈和穢就此泯滅。因為亡凈穢，所以以空以中。仍然由空中，轉染為凈。因爲了解染凈，空中自然消亡。這是通過因果不二門成就的。 六、依正不二門：已經證得遮那（Vairocana），一體不二。這是因為無始以來，一念三千。在三千世界中，生陰二千為正報（sattvadhātu），國土一千屬依報（bhājanaloka）。依報和正報既然居於一心，一心怎麼能區分能和所呢？雖然沒有能和所，依報和正報依然宛然存在。這樣，在理性、名字、觀行上，就已經有了不二。
【English Translation】 English version: Establishing the difference between cause and effect, they are in reality not two, from beginning to end the essence is the same. If it is said that cause and effect are different, then the cause is not a true cause. Understanding that the effect arises from the cause, the cause can then realize the effect. Therefore, the three thousand worlds in principle can all be called ignorance (avidyā). The attainment of the three thousand fruits can all be called constant joy (nitya-sukha). The three thousand worlds have not changed, ignorance is enlightenment. The three thousand worlds are all constant, the essence and function are the same. This is achieved through the gate of non-duality of cultivation and nature. 5. The Gate of Non-Duality of Purity and Impurity: If one recognizes that the dharma-nature (dharmatā) from the beginningless past is ignorance, then it can be understood that present ignorance is dharma-nature. Dharma-nature and ignorance universally create all dharmas, which is called impurity. Ignorance and dharma-nature universally respond to all conditions, which is called purity. Turbid water and clear water have no difference in the wetness of the waves. Although clarity and turbidity are immediate, they become turbid due to conditions, which originally existed. Although turbidity originally exists, its entirety is clear. Because the principle of the two waves is interconnected, the entire essence is functioning. Therefore, the cause and effect of the three thousand worlds can all be called dependent origination (pratītyasamutpāda). The dependent origination of delusion and enlightenment is inseparable from the moment (kṣaṇa). The nature of the moment is constant, and the principle of dependent origination distinguishes purity and impurity within each principle. Distinctly speaking, there are six impurities and four purities; generally speaking, the ten realms all penetrate purity and impurity. Therefore, knowing the moment, the essence of impurity is entirely pure. The three thousand worlds have not manifested, verifying that the essence is still deluded. Therefore, in the stage of resemblance, the six roots achieve universal illumination, illuminating that each of the ten realms possesses a distinct characteristic. Could it be that those with pure six roots think that the ten samadhis are the ten, dividing the true and leaving traces, and the ten realms are also like this. Even until the attainment of the fruit, it is equal to the hundred realms. Therefore, one must, at the initial mind, perform both cessation and illumination. Because of illumination, the three thousand worlds are constantly present; because of cessation, in the dharma-nature emptiness, both vanish all day long, and both illuminate all day long. Without moving this thought, universally responding to all directions, bestowing according to the feeling, purity and impurity are thus extinguished. Because of the extinction of purity and impurity, therefore with emptiness and with the middle. Still from emptiness, transforming impurity into purity. Because of understanding purity and impurity, emptiness naturally vanishes. This is achieved through the gate of non-duality of cause and effect. 6. The Gate of Non-Duality of the Supportive and the Principal: Having already realized Vairocana (Vairocana), the one body is not two. This is because from the beginningless past, one thought is three thousand. Within the three thousand worlds, the two thousand skandhas of sentient beings are the principal reward (sattvadhātu), and the one thousand lands belong to the supportive reward (bhājanaloka). Since the supportive and principal rewards reside in one mind, how can one mind distinguish between the able and the object? Although there is no able and object, the supportive and principal rewards still clearly exist. Thus, in principle, name, contemplation, and practice, there is already non-duality.
依正之相。故使自他。因果相攝。但眾生在理。果雖未辦。一切莫非遮那妙境。然應復了。諸佛法體。非遍而遍。眾生理性。非局而局。始。終不改。大小無妨。因果理同。依正何別。故凈穢之土。勝劣之身。塵身與法身量同。塵國與寂光無異。是則一一塵剎一切剎。一一塵身一切身。廣狹勝劣難思議。凈穢方所無窮盡。若非三千空假中。安能成茲自在用。如是方知生佛等。彼此事理互相收。此以染凈不二門成。七自他不二門者。隨機利他。事乃憑本。本為一性。具足自他。方至果位。自即益他。如理性三德三諦。三千。自行。唯在空中。利他三千赴物。物機無量。不出三千。能應雖多。不出十界。十界轉現。不出一念。土土互生。不出寂光。眾生由理具三千故能感。諸佛由三千理滿故能應。應遍機遍。欣赴不差。不然。豈能如鏡現像。鏡有現像之理。形有生像之性。若一形對不能現像。則理鏡有窮。形事未通。若與映象隔。則容有是理。無有形對而不像者。若鏡未現像。由塵所遮。去塵由人磨。現像非關磨者。以喻觀法。大旨可知。應知理雖自他具足。必籍緣了為利他功。復由緣了與性一合。方能稱性施設萬端。則不起自性。化無方所。此由依正不二門成。八三業不二門者。于化他門。事分三密。隨順物理得名。不
【現代漢語翻譯】 現代漢語譯本 依報和正報的體相。因此使得自身與他者、原因與結果相互包含。但是眾生在真如理體中，果位雖然尚未成就，一切莫不都是毗盧遮那佛（Vairocana，光明遍照）的微妙境界。然而應當進一步瞭解，諸佛的法身本體，並非普遍而普遍；眾生的理性，並非侷限而侷限。從開始到終結都不改變，大小也沒有妨礙，原因和結果的道理相同，依報和正報又有什麼區別呢？所以清凈和污穢的國土，殊勝和低劣的色身，微塵般的色身與法身的量相同，微塵般的國土與常寂光土沒有差異。這就是說，一一微塵剎土即是一切剎土，一一微塵之身即是一切身，廣大和狹小、殊勝和低劣難以思議，清凈和污穢的處所無窮無盡。如果不是空、假、中這三千法，怎麼能夠成就這種自在的作用呢？像這樣才知道眾生和佛平等，彼此的事和理互相收攝。這是用染凈不二法門成就的。 七、自他不二法門：隨機施予利益，事情才有所依據。這個依據就是一性，具足自身與他者，才能達到果位。自身就是利益他者，如理性三德、三諦、三千。自身的修行，只在空的一面。利益他者的三千法應和事物，事物根機的數量無量，但不超出三千。能夠應化的雖然多，但不超出十法界。十法界輪轉顯現，不超出一念。國土與國土互相產生，不超出常寂光土。眾生由於理體中具足三千法，所以能夠感應；諸佛由於三千法理圓滿，所以能夠應化。應化普遍，根機普遍，欣然前往沒有差錯。不然，怎麼能夠像鏡子顯現影像一樣呢？鏡子有顯現影像的道理，形體有產生影像的性質。如果只有一個形體，就不能顯現影像，那麼理鏡就有窮盡。形體的事沒有貫通。如果與映象隔開，那麼容許有這個道理，沒有形體相對而不顯現影像的。如果鏡子沒有顯現影像，是因為灰塵所遮蔽，去除灰塵要靠人擦拭，顯現影像與擦拭的人無關。用這個比喻來觀察佛法，大意就可以知道了。應當知道理體雖然自身與他者都具足，必須憑藉緣和了才能作為利益他者的功用。又由於緣和了與自性合一，才能稱合自性地施設各種方法。那麼不從自性而起，教化沒有固定的處所。這是用依報和正報不二法門成就的。 八、三業不二法門：在教化他人的法門中，事情分為身、口、意三密，隨順物理而得名。
【English Translation】 English version The characteristics of the Support (依報, e-bō, environment) and the Upright (正報, zhèng-bō, the being itself). Therefore, it causes self and others, cause and effect to encompass each other. However, while sentient beings are in principle, although the fruition is not yet accomplished, everything is none other than the wondrous realm of Vairocana (遮那, zhēnà, the Illuminator). Yet, it should be further understood that the Dharma body of all Buddhas is non-universal yet universal; the inherent nature of sentient beings is non-localized yet localized. From beginning to end, it does not change; size is no obstacle. The principle of cause and effect is the same; what difference is there between the Support and the Upright? Therefore, the pure and impure lands, the superior and inferior bodies, the measure of a dust-like body is the same as the Dharma body, and the dust-like country is no different from the Land of Tranquil Light (寂光, jìguāng). That is to say, each and every dust-particle realm is all realms, each and every dust-particle body is all bodies. The vastness and narrowness, the superiority and inferiority are inconceivable; the pure and impure places are infinite. If it were not for the Three Thousand contained in emptiness, falsity, and the Middle Way (三千空假中, sānqiān kōng jiǎ zhōng), how could this free and unfettered function be accomplished? Thus, one knows that sentient beings and Buddhas are equal, and the affairs and principles of each other are mutually contained. This is accomplished through the gate of non-duality of defilement and purity. 7. The Gate of Non-Duality of Self and Other: To benefit others according to their potential, affairs must rely on the root. The root is the One Nature, complete with self and other, in order to reach the fruition. Self is to benefit others, such as the Three Virtues (三德, sāndé) and Three Truths (三諦, sāndì) of inherent nature, and the Three Thousand. Self-cultivation is only in emptiness. The Three Thousand to benefit others responds to things, and the number of potentials of things is immeasurable, but it does not exceed the Three Thousand. Although the ability to respond is many, it does not exceed the Ten Realms (十界, shíjiè). The Ten Realms transform and manifest, not exceeding a single thought. Lands are mutually generated, not exceeding the Land of Tranquil Light. Sentient beings are able to sense because they inherently possess the Three Thousand in principle; Buddhas are able to respond because the Three Thousand principles are complete. The response is universal, the potential is universal, and the joyful approach is without error. Otherwise, how could it be like a mirror reflecting images? The mirror has the principle of reflecting images, and the form has the nature of generating images. If there is only one form, it cannot reflect images, then the mirror of principle would be exhausted. The affairs of form have not been penetrated. If it is separated from the image, then it is permissible to have this principle, but there is no form that does not reflect an image. If the mirror has not reflected an image, it is because it is obscured by dust. Removing the dust requires human polishing, and the appearance of the image is not related to the polisher. Using this analogy to observe the Dharma, the general meaning can be understood. It should be known that although the principle is complete with both self and other, it must rely on conditions and understanding to be the merit of benefiting others. Furthermore, because conditions and understanding are united with the nature, one can then establish all kinds of methods in accordance with the nature. Then, without arising from self-nature, the transformation has no fixed place. This is accomplished through the gate of non-duality of the Support and the Upright. 8. The Gate of Non-Duality of the Three Karmas: In the Dharma gate of transforming others, affairs are divided into the three secrets of body, speech, and mind (三密, sānmì), named in accordance with physical principles.
同。心輪鑒機。二輪設化。現身說法。未曾毫差。在身份于真應。在法分于權實。二身若異。何故乃云即是法身。二說若乖。何故乃云皆成佛道。若唯法身。應無垂世。若唯佛道。誰施三乘。身尚無身。說必非說。身口平等。等彼意輪。心色一如。不謀而化。常冥至極。稱物施為。豈非百界一心。界界無非三業。界尚一念。三業豈殊。果用無虧。因必稱果。若信因果。方知三密有本。百界三業。俱空假中。故使稱宜遍赴為果。一一應色。一一言音。無不百界。三業具足。化復作化。斯之謂歟。故一念凡心。已有理性三密相海。一塵報色。同在本理毗盧遮那。方乃名為三無差別。此以自他不二門成。九明權實不二門者。平等大慧。常鑒法界。亦由理性。九權一實。實復九界。權亦復然。權實相冥。百界一念。亦不可分別。任運常然。至果。乃由契本一理。非權非實。而權而實。此即如前。心輪自在。致令身口。赴權實機。三業一念。無乖權實。不動而施。豈應隔異。對說。即以權實立稱。在身。則以真應為名。三業理同。權實冥合。此以三業不二門成。十受潤不二門者。物理本來。性具權實。無始熏習。或權或實。權實由熏。理恒平等。遇時成習。願行所資。若無本因。熏亦徒設。遇熏自異。非由性殊。性雖無殊。必藉
【現代漢語翻譯】 現代漢語譯本： 同體。心輪鑑照機宜，二輪設施教化，現身說法，未曾有絲毫差錯。在佛身方面，區分為真身和應身；在佛法方面，區分為權法和實法。如果真身和應身是不同的，為何又說應身即是法身？如果權法和實法是相悖的，為何又說都能成就佛道？如果只有法身，就不應有垂跡於世間的應化；如果只有佛道，那又是誰來施設三乘教法？佛身本來就不是常身，說法也必定不是固定的說法。佛身和佛口平等，等同於佛的意輪。心和色一如不二，不須謀劃而自然教化。常時冥合於至極之理，應物而施設作為，這難道不是百界一心嗎？百界之中，無一不是身口意三業的顯現。既然百界尚且只是一念，那麼三業又有什麼差別呢？果地的作用沒有虧損，是因為因地必定與果地相稱。如果相信因果，才能知道身口意三密是有根本依據的。百界三業，都是空、假、中三諦的體現。因此才能隨順眾生的根機而普遍應赴，一一應現的色身，一一發出的言音，無不具足百界三業。化身又化身，說的就是這個道理吧。所以，一念凡心，已經具有理性三密的相海；一微塵的報色，也同樣在本理毗盧遮那（Vairocana，意為光明遍照）之中。這樣才稱為三無差別。這是以自他不二門成就。 九、明權實不二門：平等大慧，常時鑑照法界，也是由於理性，九權方便歸於一實真如，而實真如又遍於九界權法之中，權法和實法相互冥合，百界一念，也不可分別，任運自然，直至果地，都是由於契合于根本的一理，非權非實，而又權而實。這就像前面所說的心輪自在，使得身口能夠應赴權實之機，三業一念，沒有違背權實之理，不須動搖而能施設教化，怎麼會有隔閡差異呢？對人說法，就以權實來立名；在佛身方面，就以真應作為名稱。三業之理相同，權實相互冥合。這是以三業不二門成就。 十、受潤不二門：物理本來，自性具足權實，從無始以來熏習，或者熏習權法，或者熏習實法。權法和實法由熏習而產生，但理性恒常平等。遇到時節因緣而形成習性，由願力和修行所資助。如果沒有根本的因，熏習也是徒勞。遇到熏習自然會產生差異，但不是由於自性不同。自性雖然沒有差別，但必須憑藉熏習。
【English Translation】 English version: Identical. The heart-wheel discerns the opportune moment, the two wheels establish transformation, manifesting the body and expounding the Dharma without the slightest deviation. In the aspect of the body, it is divided into the true body and the manifested body; in the aspect of the Dharma, it is divided into the provisional Dharma and the real Dharma. If the true body and the manifested body are different, why is it said that the manifested body is the Dharmakaya (Dharmakāya, meaning 'body of the Dharma')? If the provisional teachings and the real teachings are contradictory, why is it said that all can achieve Buddhahood? If there were only the Dharmakaya, there should be no descent into the world. If there were only Buddhahood, who would bestow the Three Vehicles? The body is ultimately without a body, and the teaching must be non-teaching. Body and mouth are equal, equal to the wheel of intention. Mind and form are one, transforming without deliberation. Constantly merging with the ultimate, acting in accordance with things, is this not the one mind of the hundred realms? In each of the hundred realms, there is nothing that is not the three karmas (three karmas, referring to body, speech, and mind). If the hundred realms are but one thought, how can the three karmas be different? The fruit's function is without deficiency, because the cause must match the fruit. If you believe in cause and effect, then you will know that the three secrets (three secrets, referring to body, speech, and mind) have a basis. The hundred realms and three karmas are all emptiness, provisionality, and the middle way. Therefore, it is possible to respond universally according to what is appropriate, each manifested form, each spoken sound, all complete with the hundred realms and three karmas. Transformation upon transformation, is this not what is meant? Therefore, in a single thought of an ordinary mind, there is already the sea of characteristics of the three secrets of reason; a single dust of the reward body is also in the fundamental principle of Vairocana (Vairocana, meaning 'the one who illuminates everywhere'). Only then is it called the three without difference. This is accomplished through the gate of non-duality of self and other. 9. Explaining the Gate of Non-duality of Provisional and Real: Impartial great wisdom constantly illuminates the Dharma realm, also due to reason, the nine provisional expedients return to the one real suchness, and the real suchness pervades the nine realms of provisional dharmas. The provisional dharmas and the real dharmas merge with each other, the hundred realms are one thought, and they cannot be distinguished, naturally and constantly, until the fruit, it is due to the agreement with the fundamental principle, neither provisional nor real, and yet provisional and real. This is like the heart-wheel being at ease as mentioned earlier, enabling the body and mouth to respond to the opportune moment of provisional and real, the three karmas are one thought, without violating the principle of provisional and real, without moving and being able to bestow teachings, how can there be separation and difference? When speaking to people, the names are established with provisional and real; in the aspect of the body, the true and manifested are used as names. The principle of the three karmas is the same, the provisional and real merge together. This is accomplished through the gate of non-duality of the three karmas. 10. The Gate of Non-duality of Receiving Nourishment: Physical things originally, the nature is complete with provisional and real, from beginningless time, there has been learning, either learning the provisional dharmas or learning the real dharmas. The provisional dharmas and the real dharmas arise from learning, but the principle is always equal. When the time and conditions are met, habits are formed, supported by vows and practice. If there is no fundamental cause, learning is in vain. When learning is encountered, differences naturally arise, but not because the nature is different. Although the nature is not different, it must rely on learning.
幻發。幻機幻感。幻應幻赴。能化所化。並非權實。然由生具非權非實。成權實機。佛亦果具非權非實。為權實應。物機應契。身土無偏。同常寂光。無非法界。故知三千同在心地。與佛心地三千不殊。四微體同。權實益等。此以權實不二門成。已上並是約理事權實因果能所等解釋。大凡理事二門。非一非異。如大智度論云。有二種門。一畢竟空門。二分別好惡門。今依分別門中。則理是所依為本。事是能依為末。又理妙難知為勝。事粗易見為劣。如今只可從勝。不可徇劣。但得理本。本立而道生。事則自然成矣。又理實應緣。無礙事之理。事因理立。無失理之事。如今不入圓信之者。皆自鄙下凡。遠推極聖。斯乃不唯失事。理亦全無。但悟一心無礙自在之宗。自然理事融通。真俗交徹。若執事而迷理。永劫沉淪。或悟理而遺事。此非圓證。何者。理事不出自心。性相寧乖一旨。若入宗鏡。頓悟真心。尚無非理非事之文。豈有若理若事之執。但得本之後。亦不廢圓修。如有學人問本凈和尚云。師還修行也無。對云。我修行與汝別。汝先修而後悟。我先悟而後修。是以若先修而後悟。斯則有功之功。功歸生滅。若先悟而後修。此乃無功之功。功不虛棄。所以融大師信心銘云。欲得心凈。無心用功。又若具智眼之人。豈得
【現代漢語翻譯】 現代漢語譯本 幻發（虛幻的顯現），幻機幻感（虛幻的根機和感受），幻應幻赴（虛幻的感應和趨赴）。能化所化（能變化的和所變化的），並非權實（並非權宜和真實）。然而由於眾生生來具有非權非實（非權宜也非真實）的根性，成就權實之機（權宜和真實的機緣）。佛也果具非權非實（果位上具有非權宜也非真實）的功德，為權實之應（權宜和真實的示現）。眾生的根機和佛的應現相互契合，身土（佛的身和國土）沒有偏頗，同於常寂光（永恒寂靜的光明），沒有一法不是法界（宇宙的本體）。所以知道三千世界同在心地（心中），與佛的心地三千世界沒有差別，四微（地、水、火、風）的本體相同，權實（權宜和真實）的利益相等。這是用權實不二的法門成就的。以上都是從理和事、權宜和真實、因果、能和所等方面解釋。 大凡理和事二門，非一非異（不是相同也不是相異）。如《大智度論》說，有兩種門，一是畢竟空門（最終空性的法門），二是分別好惡門（分別好壞的法門）。現在依照分別門中，那麼理是所依為本（理是所依賴的根本），事是能依為末（事是能夠依賴的末節）。又理妙難知為勝（理微妙難以知曉為殊勝），事粗易見為劣（事粗淺容易看見為低劣）。如今只可從勝（只能遵循殊勝的），不可徇劣（不可遷就低劣的）。只要得到理的根本，根本確立而道就產生，事則自然成就了。又理實應緣（理的真實是應和因緣），無礙事之理（沒有阻礙事的理）。事因理立（事因為理而成立），無失理之事（沒有失去理的事）。如今不入圓信（圓滿的信心）的人，都自輕自賤，推崇極聖（極端的聖人）。這不僅失去事，理也完全沒有。只要領悟一心無礙自在的宗旨，自然理事融通（理和事融合貫通），真俗交徹（真諦和俗諦相互滲透）。如果執著事而迷惑理，永劫沉淪。或者領悟理而遺忘事，這不是圓滿的證悟。為什麼呢？理事不出自心（理和事不超出自己的心），性相（體性和現象）怎麼會違背一個宗旨呢？如果進入宗鏡（禪宗的鏡子），頓悟真心，尚且沒有非理非事的說法，哪裡還有若理若事的執著？只要得到根本之後，也不廢棄圓滿的修行。如有學人問本凈和尚，『師父還修行嗎？』回答說：『我修行與你不同。你先修而後悟，我先悟而後修。』因此如果先修而後悟，這是有功之功，功歸生滅（功德歸於生滅）。如果先悟而後修，這是無功之功，功不虛棄（功德不會白費）。所以融大師《信心銘》說：『欲得心凈，無心用功（想要得到心的清凈，就不要有心去用功）。』又如果具有智慧眼的人，怎麼會……
【English Translation】 English version Illusory arising, illusory faculties and sensations, illusory responses and reactions. That which can transform and that which is transformed are neither provisional nor real. However, due to beings being born with a nature that is neither provisional nor real, they create the opportunity for the provisional and the real. Buddhas also possess in their fruition qualities that are neither provisional nor real, and thus respond with the provisional and the real. The faculties of beings and the responses of Buddhas are in perfect accord, with no bias in body or land, all being the same as the Eternally Tranquil Light. There is no dharma that is not the Dharmadhatu (universe's substance). Therefore, know that the three thousand worlds are all within the mind, and are no different from the three thousand worlds in the mind of the Buddha. The essence of the four elements (earth, water, fire, wind) is the same, and the benefits of the provisional and the real are equal. This is accomplished through the non-duality of the provisional and the real. The above explanations are all about the provisional and the real in terms of principle and phenomena, cause and effect, ability and object, and so on. Generally speaking, the two aspects of principle and phenomena are neither the same nor different. As the Mahaprajnaparamita Shastra (大智度論) says, there are two paths: one is the path of ultimate emptiness, and the other is the path of distinguishing good and evil. Now, according to the path of distinguishing, principle is the basis upon which things rely, and phenomena are the end upon which things rely. Furthermore, principle is subtle and difficult to know, and is therefore superior, while phenomena are coarse and easy to see, and are therefore inferior. Now, we should only follow the superior and not indulge in the inferior. As long as we grasp the root of principle, the root is established and the path arises, and phenomena will naturally be accomplished. Moreover, the reality of principle responds to conditions without obstructing the principle of phenomena. Phenomena are established because of principle, and there is no phenomenon that loses principle. Now, those who do not enter into complete faith all belittle themselves as ordinary beings and exalt the ultimate sages. This not only loses phenomena, but also completely lacks principle. As long as one realizes the doctrine of the unobstructed and free nature of the one mind, principle and phenomena will naturally merge and interpenetrate, and the true and the conventional will interpenetrate. If one clings to phenomena and is deluded about principle, one will sink into samsara for endless eons. Or if one realizes principle and forgets phenomena, this is not complete enlightenment. Why? Principle and phenomena do not go beyond one's own mind. How can essence and appearance contradict one another? If one enters the Zongjing (宗鏡, Mirror of the Zen School) and suddenly awakens to the true mind, there is not even a statement of non-principle and non-phenomena, how can there be an attachment to principle or phenomena? As long as one obtains the root, one does not abandon complete cultivation. If a student asks Benjing (本凈) Abbot, 'Does the master still practice?' He replies, 'My practice is different from yours. You cultivate first and then awaken, I awaken first and then cultivate.' Therefore, if one cultivates first and then awakens, this is meritorious effort, and the merit returns to arising and ceasing. If one awakens first and then cultivates, this is effortless effort, and the merit is not wasted. Therefore, Rong (融) Master's Faith Mind Inscription says, 'If you want to purify the mind, use effort without mind.' Furthermore, if one has the eye of wisdom, how can one...
妄生叨濫。況似明目之者。終不墮于溝坑。若盲禪闇證之徒。焉知六即。狂慧徇文之等。奚識一心。如今但先令圓信無疑。自居觀行之位。古人云。一生可辦。豈虛言哉。切不可迷性徇修執權害實。棄本逐末。認妄遺真。據世諦之名言。執無始之熏習。將言定旨。立解明宗。一向合塵。背于本覺。如昔人云。妄情牽引何年了。辜負靈臺一點光。又真覺大師歌云。覺即了。不施功。一切有為法不同。住相佈施生天福。猶如仰箭射虛空。勢力盡。箭還墜。招得來生不如意。爭似無為實相門。一超直入如來地。但得本。莫愁末。如凈琉璃含寶月。既能解此如意珠。自利利他終不歇且如世間有福之人。於伏藏內。得摩尼珠。法爾以種種磨治。然後自然雨寶。況悟心得道之者。亦復如是。既入佛位。法爾萬行莊嚴。悲智相續。如華嚴經中。第十法雲地菩薩。況如大摩尼珠。有十種性。十地品云。佛子。譬如大摩尼珠。有十種性。出過眾寶。何等為十。一者。從大海出。二者。巧匠治理。三者。圓滿無缺。四者。清凈離垢。五者。內外明徹。六者。善巧鉆穿。七者。貫以寶縷。八者。置在琉璃高幢之上。九者。普放一切種種光明。十者。能隨王意。雨眾寶物。如眾生心。充滿其愿。佛子。當知。菩薩。亦復如是。有十種事。出過眾
聖。何等為十。一者。發一切智心。二者。持戒頭陀。正行明凈。三者。諸禪三昧。圓滿無缺。四者。道行清白。離諸垢穢。五者。方便神通。內外明徹。六者。緣起智慧善能鉆穿。七者。貫以種種方便智縷。八者。置於自在高幢之上。九者。觀眾生行。放聞持光。十者。受佛智職墮在佛數。能為眾生。廣作佛事。故知悟道如得珠。豈無磨治莊嚴等事。
問。若不具神變。將何攝化。
答。若純取事相神通。有違真趣。如輔行記云。修三昧者。忽發神通。須急棄之。有漏之法。虛妄故也。故止觀云。能障般若。何者。種智般若。自具諸法。能泯諸相。未具已來。但安於理。何須事通。若專于通。是則障理。又不唯障理。反受其殃。如郁頭勝意之徒。即斯類矣。夫言真實神變者。無非演一乘門。談無生理。一言契道。當生死而證涅槃。目擊明宗。即塵勞而成正覺。剎那而革凡為聖。須臾而變有歸空。如此作用。豈非神變耶。所以寶積經云。文殊師利白佛言。世尊。夫說法者。為大神變。若是下劣根機。之者。諸佛大慈不令孤棄。一期方便。黃葉止啼。如維摩經云。以神通惠化愚癡眾生。若上上根人。只令觀身實相。觀佛亦然。
如昔有彭城王問諸大德等。貴若證果。即得成聖者。與我左腋出水。右腋
【現代漢語翻譯】 現代漢語譯本：聖。什麼是十種莊嚴呢？一是發起一切智心（希望獲得對一切事物全面而深刻的理解的心）。二是堅持戒律，苦行修道，行為端正清凈。三是各種禪定三昧（冥想狀態），圓滿無缺。四是修行道路清白，遠離各種污垢。五是善用方便法門和神通，內外明徹。六是憑藉緣起性空的智慧，善於鉆研透徹。七是用種種方便智慧之線貫穿。八是置於自在高幢之上（比喻達到極高的境界）。九是觀察眾生的行為，放出聞持之光（比喻以智慧引導眾生）。十是接受佛的智慧之職，位列于佛的行列，能夠為眾生廣作佛事。所以說，悟道就像得到寶珠，難道不需要打磨修飾等事嗎？
問：如果不具備神通變化，將用什麼來攝受教化眾生？
答：如果純粹追求事相上的神通，就違背了真如實相的旨趣。如《輔行記》所說，修習三昧的人，如果忽然生出神通，必須趕緊捨棄它，因為有漏之法是虛妄的。所以《止觀》說，什麼能障礙般若智慧？是種智般若。種智般若本身就具備一切諸法，能夠泯滅一切表相。在尚未具備之前，只要安住于理即可，何須追求事相上的神通？如果專注于神通，那就障礙了對真理的理解。而且不只是障礙真理，反而會遭受其害，就像郁頭藍弗（Udraka Ramaputra，一位著名的苦行者和哲學家，釋迦牟尼佛的老師之一）之流，就是這類人。所說的真實神變，無非是宣揚一乘法門，談論無生之理。一句話契合真道，就能當生死之時而證得涅槃；親眼見到就能明白宗旨，就能從塵勞煩惱而成正覺；剎那間就能使凡夫轉變為聖人，須臾之間就能使有為法迴歸空性。這樣的作用，難道不是神變嗎？所以《寶積經》說，文殊師利（Manjusri，智慧的象徵）菩薩對佛說，世尊，說法者就是大神變。如果是下劣根機的眾生，諸佛的大慈悲心也不會讓他們孤立無援，會採取一時的方便法門，用黃葉來哄小孩止啼（比喻用權宜之計引導眾生）。如《維摩詰經》所說，用神通和智慧來教化愚癡的眾生。如果是上上根器的人，只需要讓他們觀察身心的真實相狀，觀佛也是如此。
例如過去有彭城王問各位大德等：如果證得果位，就能成為聖人，那麼給我左腋出水，右腋...
【English Translation】 English version: Holy. What are the ten adornments? First, the mind of aspiring to all-knowing wisdom (the mind that hopes to gain a comprehensive and profound understanding of all things). Second, upholding the precepts and practicing asceticism, with upright and pure conduct. Third, all kinds of dhyana samadhis (meditative states), complete and without lack. Fourth, the path of practice is pure, free from all defilements. Fifth, skillfully using expedient means and supernormal powers, with inner and outer clarity. Sixth, relying on the wisdom of dependent origination and emptiness, being good at penetrating thoroughly. Seventh, stringing them together with threads of various expedient wisdoms. Eighth, placing it on the top of a high banner of freedom (metaphor for reaching the highest state). Ninth, observing the behavior of sentient beings and emitting the light of retention (metaphor for guiding sentient beings with wisdom). Tenth, receiving the office of the Buddha's wisdom, being ranked among the Buddhas, and being able to perform Buddha's work extensively for sentient beings. Therefore, it is said that enlightenment is like obtaining a precious pearl, how can there be no polishing and adorning, etc.?
Question: If one does not possess supernormal transformations, what will one use to gather and transform sentient beings?
Answer: If one purely pursues the supernormal powers in phenomena, it violates the true essence. As the 'Commentary on Assisting Practice' says, if a person who cultivates samadhi suddenly develops supernormal powers, they must quickly abandon them, because the law of leakage is false. Therefore, the 'Concentration and Insight' says, what can hinder prajna wisdom? It is the prajna of seed wisdom. The prajna of seed wisdom itself possesses all dharmas and can extinguish all appearances. Before it is fully possessed, one only needs to abide in the principle, why seek supernormal powers in phenomena? If one focuses on supernormal powers, then one hinders the understanding of the principle. Moreover, it not only hinders the principle but also suffers its harm, like the followers of Udraka Ramaputra (a renowned ascetic and philosopher, one of Siddhartha Gautama's teachers), are of this kind. The so-called true supernormal transformation is nothing more than expounding the One Vehicle Dharma, discussing the principle of non-birth. One word that accords with the true path can realize nirvana at the time of birth and death; seeing it with one's own eyes can understand the purpose, and can achieve perfect enlightenment from the dust and afflictions; in an instant, one can transform a mortal into a saint, and in a moment, one can transform existence into emptiness. Is such a function not a supernormal transformation? Therefore, the 'Ratnakuta Sutra' says, Manjusri (symbol of wisdom) Bodhisattva said to the Buddha, World Honored One, the one who preaches the Dharma is a great supernormal transformation. If they are sentient beings of inferior roots, the great compassion of the Buddhas will not leave them isolated and helpless, and they will adopt temporary expedient means, using yellow leaves to stop a child from crying (metaphor for guiding sentient beings with expedient means). As the 'Vimalakirti Sutra' says, use supernormal powers and wisdom to transform foolish sentient beings. If they are people of the highest roots, they only need to observe the true appearance of their body and mind, and the same is true for observing the Buddha.
For example, in the past, King Pengcheng asked the great virtues: If one attains the fruit, one can become a saint, then give me water from my left armpit, and my right armpit...
出火。飛騰虛空。放光動地。我即禮拜汝為師。
牛頭融大師答云。善哉善哉。不可思議。今若責我如此證果者。恐與道乖。審如是成佛者。幻師亦得作佛。且與諸大德及諸人士證者。昔釋迦在於。僧中演無上道。與僧不異。維摩在俗說解脫果。與俗不殊。勝鬘女人說大乘法。女相不改。善星比丘行闡提行。僧相不移。此乃正據其內心解與不解。以為差隔。何關色身。男女相貌。衣服好醜。若言形隨證改。貌逐悟遷是聖者。則瞿曇形改。方成釋迦。維摩相遷。乃成金粟。即知證是心證。非是形遷。悟是智變。非關相異。譬如世間任官之人。為遷改官。官高豈即貌別。又古人云。不改舊時人。只改舊時行履處。設或改形換質。千變萬化。皆是一心所為。乃至神通作用。出沒自在。易小令大。展促為長。豈離一心之內。故知萬事無有不由心者。但證自心。言下成聖。若不識道。具相奚為。故金剛經云。若以三十二相觀如來者。轉輪聖王。即是如來。又偈云。若以色見我。以音聲求我。是人行邪道。不能見如來。古人云。若不達此理。縱然步步腳踏蓮華。亦同魔作。龐居士偈云。色聲求佛道。結果反成魔。若決定取神通勝相作佛者。不唯幻士成聖。乃至天魔外道。妖狐精魅。鬼神龍蜃等。皆悉成佛。彼咸具業報五通。
【現代漢語翻譯】 現代漢語譯本 火焰升騰，飛向天空，放出光明，震動大地。我因此禮拜您為師。
牛頭融大師回答說：『好啊，好啊，真是不可思議。如果現在因為我這樣就責備我證得了果位，恐怕就違背了佛道。如果真是這樣就能成佛，那麼幻術師也能變成佛了。且讓各位大德和各位人士來證明：從前釋迦牟尼在僧眾中演說無上道，與僧眾沒有什麼不同；維摩詰居士在俗世中宣說解脫的果位，與世俗之人沒有什麼區別；勝鬘夫人宣說大乘佛法，女人的相貌也沒有改變；善星比丘奉行闡提之行（斷善根者的行為），僧人的相貌也沒有改變。』
『這正是根據他們內心理解與不理解來區分差別，與外在的色身有什麼關係呢？與男女的相貌、衣服的好壞又有什麼關係呢？如果說形體隨著證悟而改變，相貌隨著覺悟而變化才是聖人，那麼瞿曇必須改變形體，才能成為釋迦牟尼；維摩詰必須改變相貌，才能成為金粟如來。由此可知，證悟是內心的證悟，不是形體的改變；覺悟是智慧的變化，與相貌的差異無關。』
『譬如世間做官的人，因為陞遷而改變官職，官位高了難道相貌就會改變嗎？而且古人說：『不改變舊時的人，只是改變舊時行走的處所。』 假設改變形體，變換本質，千變萬化，都是一心所為。乃至神通的作用，出入隱現自在，將小的變成大的，將短的伸展為長的，難道能離開一心之外嗎？所以知道萬事沒有不由心所生的。只要證悟自心，當下就能成聖。如果不認識道，具備（再好的）相貌又有什麼用呢？』
『所以《金剛經》說：『如果以三十二相來觀察如來，那麼轉輪聖王就是如來了。』 又有偈語說：『如果以色相來看我，以音聲來求我，這個人就是在行邪道，不能見到如來。』 古人說：『如果不通達這個道理，縱然每一步都腳踏蓮花，也和魔的行為一樣。』 龐居士的偈語說：『以色相和聲音來求佛道，結果反而成了魔。』 如果一定要以神通殊勝的相貌作為佛，那麼不只是幻術師能成聖，乃至天魔外道、妖狐精魅、鬼神龍蜃等，都能成佛了。他們都具有業報所生的五神通。』
【English Translation】 English version Emitting flames, soaring into the void, radiating light, shaking the earth. Therefore, I bow to you as my teacher.
Master Niutou Rong replied: 'Excellent, excellent, it is inconceivable. If you were to blame me now for attaining such a state, it would be contrary to the Dao. If becoming a Buddha were truly like this, then illusionists could also become Buddhas. Let all the virtuous ones and gentlemen bear witness: In the past, Shakyamuni expounded the supreme path among the Sangha, yet he was no different from the Sangha. Vimalakirti expounded the fruit of liberation in the secular world, yet he was no different from the laity. Queen Srimala expounded the Mahayana Dharma, yet her female form did not change. Bhikshu Good Star practiced the conduct of an icchantika (one who has severed their roots of good), yet his monastic appearance did not change.'
'This is precisely because the difference lies in whether one understands in their heart or not, and has nothing to do with the external physical body. What does it have to do with the appearance of male or female, or whether one's clothes are beautiful or ugly? If it is said that the form changes with enlightenment, and the appearance changes with awakening, then only those are sages. Then Gautama would have to change his form to become Shakyamuni; Vimalakirti would have to change his appearance to become the Golden粟 Tathagata. From this, it can be known that enlightenment is the enlightenment of the mind, not the change of form; awakening is the transformation of wisdom, not related to the difference in appearance.'
'It is like a person in the world who is appointed to an official position. Does their appearance change when they are promoted to a higher office? Moreover, the ancients said: 'The old person does not change, only the place where they used to walk changes.' Suppose one changes form and transforms essence, undergoing thousands of transformations, all of which are done by the one mind. Even the function of supernatural powers, appearing and disappearing at will, making the small large, and extending the short into the long, can it be apart from the one mind? Therefore, know that all things are not without arising from the mind. As long as one realizes one's own mind, one can become a sage immediately. If one does not recognize the Dao, what is the use of having (good) appearances?'
'Therefore, the Diamond Sutra says: 'If one observes the Tathagata by the thirty-two marks, then the Chakravartin King is the Tathagata.' There is also a verse that says: 'If one sees me by form, or seeks me by sound, that person is practicing a heretical path and cannot see the Tathagata.' The ancients said: 'If one does not understand this principle, even if one steps on lotus flowers with every step, it is the same as the actions of a demon.' Layman Pang's verse says: 'Seeking the Buddha-path through form and sound will ultimately turn into a demon.' If one insists on taking the supernatural and excellent appearance as the Buddha, then not only illusionists can become sages, but even heavenly demons, heretics,妖狐精魅(yāohú jīngmèi, fox spirits and goblins),鬼神(guǐshén, ghosts and spirits),龍蜃(lóng shèn, dragon mirages), etc., can all become Buddhas. They all possess the five supernatural powers born from karma.'
盡能變化故。若不一一以實相勘之。何辯真偽。但先悟宗鏡。法眼圓明。則何理而不通。何事而不徹。一切佛事攝化之門。自然成就。如華嚴論云。經云。入深禪定。得佛神通者。以心稱理原。無出入體。無靜亂體。無造作性。任理自真。不生不滅。理真智應。性自遍周。三世十方。一時普應。對現色身。隨智應而化群品。而無來往。亦不變化。名佛神通。智無依止。無形無色。體無來去。性自遍周。非三世攝。而能普應三世之法。名曰神通。是故經云。智入三世。而無來往。為三世是眾生情所妄立。非實有故。為智體無形無色。不造不作。而應群品。名之為神。圓滿十方。無法不知。無根不識。名之為通。又云。法華經云。種種性相義。我及十方佛。乃能知是事。聲聞及緣覺。不退諸菩薩。皆悉不能知。此等即是門前三乘也。為未明。世間相常住。是法住法位。為三乘同厭苦集。樂修滅道之心。未明苦集。本唯智起。不了滅道。本自無修無造無作。化諸群品。如幻住世。性絕無明。即是佛故。一念相應一念佛。一日相應一日佛。何須苦死要三僧祇。但自了三界業。能空業處。任運接生。即是佛也。何須變易。方言成佛。龍天變易。豈為佛耶。三乘之人亦變易。何故待三僧祗佛方成故。十地之上。方能見性。是故經云
【現代漢語翻譯】 現代漢語譯本 因為能夠隨心所欲地變化。如果不是一一用實相來驗證，怎麼辨別真假呢？只要先領悟宗鏡（一切法的總源），法眼（智慧之眼）圓滿明亮，那麼什麼道理不能通達，什麼事情不能徹底明白？一切佛事攝受教化的門徑，自然成就。如同《華嚴論》所說：經中說，『進入深禪定，獲得佛的神通的人，用心來衡量真理，原本沒有出入的本體，沒有靜止和擾亂的本體，沒有造作的自性，任憑真理自然顯現，不生不滅。』真理真實，智慧相應，自性自然遍及周全。過去、現在、未來三世和十方世界，一時普遍相應，對眾生顯現色身，隨著智慧的感應而教化眾生，卻沒有來去，也不變化，這叫做佛的神通。智慧沒有依靠，沒有形狀和顏色，本體沒有來去，自性自然遍及周全，不被三世所包含，卻能普遍應現三世的法，這叫做神通。所以經中說，『智慧進入三世，卻沒有來去。』因為三世是眾生的情感所虛妄建立的，不是真實存在的。因為智慧的本體沒有形狀和顏色，不造作，卻能應現各種眾生，這叫做『神』。圓滿十方，沒有法不知道，沒有根源不認識，這叫做『通』。 又說，《法華經》說：『種種性相義，我及十方佛，乃能知是事。聲聞及緣覺，不退諸菩薩，皆悉不能知。』這些就是門前的三乘（聲聞乘、緣覺乘、菩薩乘）之人。因為他們沒有明白『世間相常住，是法住法位』的道理。因為三乘之人共同厭惡苦集（苦和苦的根源），喜歡修習滅道（滅苦的方法和道路）之心，沒有明白苦集本來只是由智慧而生起，不瞭解滅道本來就是沒有修習、沒有造作。教化各種眾生，如同幻化般居住在世間，自性斷絕無明，就是佛。一念相應就是一念佛，一日相應就是一日佛，何必辛苦地要經歷三大阿僧祇劫（極長的時間）？只要自己瞭解三界（欲界、色界、無色界）的業，能夠空掉產生業的地方，自然而然地接引眾生，就是佛了。何必通過變易生死（改變生死的方式）才說成佛？龍天（天龍八部）變易生死，難道就是佛嗎？三乘之人也會變易生死，為什麼一定要等待三大阿僧祇劫才能成佛呢？十地（菩薩修行的十個階段）以上的菩薩，才能見到自性。所以經中說
【English Translation】 English version Because it can transform at will. If we do not verify each and every thing with the true reality, how can we distinguish between truth and falsehood? But first, understand the Mirror of the Source (the total source of all dharmas), and the Dharma Eye (eye of wisdom) will be perfectly clear. Then, what principle will not be understood, and what matter will not be thoroughly comprehended? All the gates of Buddhist activities of embracing and transforming will naturally be accomplished. As the Huayan Sutra says: The sutra says, 'Those who enter deep dhyana (禪定, meditative state) and attain the divine powers of the Buddha, use their minds to measure the truth. Originally, there is no coming and going in the substance, no stillness or disturbance in the substance, and no artificial nature. Let the truth manifest itself naturally, without birth or death.' The truth is real, and wisdom responds accordingly. The nature is naturally pervasive and complete. The past, present, and future three times and the ten directions of the world respond universally at once, manifesting a physical body to sentient beings, transforming sentient beings according to the response of wisdom, but without coming or going, nor changing. This is called the divine power of the Buddha. Wisdom has no reliance, no shape or color. The substance has no coming or going. The nature is naturally pervasive and complete, not contained by the three times, but able to universally respond to the dharmas of the three times. This is called divine power. Therefore, the sutra says, 'Wisdom enters the three times, but without coming or going.' Because the three times are falsely established by the emotions of sentient beings, they are not truly existent. Because the substance of wisdom has no shape or color, does not create or act, but can respond to all kinds of sentient beings, this is called 'divine'. Complete in the ten directions, there is no dharma that is not known, and no root that is not recognized, this is called 'power'. Furthermore, the Lotus Sutra says: 'The meaning of various natures and characteristics, I and the Buddhas of the ten directions, are able to know this matter. Shravakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas), and non-regressing Bodhisattvas (菩薩, enlightened beings), are all unable to know.' These are the people of the Three Vehicles (聲聞乘, 緣覺乘, 菩薩乘) before the gate. Because they have not understood the principle that 'the characteristics of the world are constant, and the dharma abides in its position.' Because the people of the Three Vehicles commonly detest duhkha (苦, suffering) and samudaya (集, the cause of suffering), and delight in cultivating the mind of nirodha (滅, cessation of suffering) and marga (道, the path to cessation), they have not understood that duhkha and samudaya originally arise only from wisdom, and do not understand that nirodha and marga are originally without cultivation, without creation, and without action. Transforming all kinds of sentient beings, living in the world like an illusion, the nature is devoid of ignorance, which is the Buddha. One thought in accordance is one thought Buddha, one day in accordance is one day Buddha, why bother to suffer and die and require three great asamkhya kalpas (阿僧祇劫, extremely long periods of time)? As long as you understand the karma (業, actions) of the Three Realms (欲界, 色界, 無色界) and can empty the place where karma arises, naturally receiving sentient beings, that is the Buddha. Why must one become a Buddha through the transformation of birth and death? If the Nagas (龍, dragons) and Devas (天, gods) transform birth and death, are they Buddhas? People of the Three Vehicles also transform birth and death, why must one wait for three great asamkhya kalpas to become a Buddha? Only Bodhisattvas above the Tenth Ground (菩薩修行的十個階段, ten stages of Bodhisattva practice) can see their nature. Therefore, the sutra says
。若以色性大神力。而慾望見調御士。彼。即翳目顛倒見。彼。為不識最勝法。佛者。覺也。覺業性真。業無生滅。無得無證。不出不沒。性無變化。本來如。即是佛故。隨緣六道。行菩薩行。變化神通。接引迷流。佛非變化。凈名經云。雖成正覺。轉於法輪。不捨菩薩之道。是菩薩行故。以此善財。十住初心。于妙峰山上德云比丘所。得憶念一切諸佛境界智慧光明普見法門。即便成正覺。然後始詣諸友求菩薩道。行菩薩行。當知正覺體用之時。即心無作處。即是佛故。不須修行。設當行滿。亦不移今。故如化佛示成化相之時。苦行麻麥。剃髮持衣。舍諸飾好。藉草等事。為化外道。經中佛自和會。非佛自須如是等行。無增上慢者。豈須如是。一念任無作性。佛智慧現前。無得無證。即是佛也。還如善財證覺之後。方求菩提道。菩薩行。所以然者。為覺道之後。方堪入纏處俗無縛。始能為眾生說法解縛。若自有縛。能解彼縛。無有是處。說時前後。法是一時故。當知若欲行菩薩行。須先成正覺。又經頌云。文殊法常爾者。為文殊是諸佛之慧。不動智是體。文殊是用。以將此一切諸佛一切眾生根本智之體用門。與一切信心者作因果體用故。使依本故。迄至究竟果滿。與因不異。無二性故。方名初發心畢竟心。二種不別。
【現代漢語翻譯】 現代漢語譯本 如果憑藉色性大神通力，而想要見到調御士（佛的稱號，指善於調伏眾生煩惱的人）。那麼，他就會像眼睛被遮蔽一樣顛倒錯亂地看問題。這樣的人，是不認識最殊勝的佛法的。佛，是覺悟的意思。覺悟到業的自性是真實的。業沒有生滅，沒有所得，沒有所證，不出現，也不消失。自性沒有變化，本來就是如此。這就是佛的緣故。隨順因緣在六道中，行菩薩行，變化神通，接引迷惑的眾生。佛不是變化而來的。《凈名經》說：『雖然已經成就正覺，轉動法輪，但不捨棄菩薩之道。』這是菩薩的行持。因此，善財童子在十住位初心時，在妙峰山上德云比丘那裡，得到憶念一切諸佛境界智慧光明普見法門，就已經成就正覺。然後才開始去拜訪各位善知識，尋求菩薩道，行菩薩行。應當知道，正覺的體用之時，就是心無造作之處，就是佛的緣故。不需要修行，即使修行圓滿，也不會改變現在。所以，就像化佛示現成佛的形象時，苦行吃麻麥，剃髮穿袈裟，捨棄各種裝飾，以草為席等等，是爲了教化外道。經中佛自己調和解釋，不是佛自己需要這樣做。沒有增上慢的人，哪裡需要這樣做呢？一念安住于無作的自性，佛的智慧就顯現出來，沒有所得，沒有所證，這就是佛。就像善財童子證得覺悟之後，才尋求菩提道，菩薩行。之所以這樣，是因為覺悟道之後，才能夠進入纏縛之處，處於世俗而沒有束縛，才能為眾生說法解脫束縛。如果自己還有束縛，卻要解開別人的束縛，是沒有這樣的道理的。說的有先後，法卻是一時的緣故。應當知道，如果想要行菩薩行，必須先成就正覺。還有經中的偈頌說：『文殊法常爾』，是因為文殊是諸佛的智慧。不動智是體，文殊是用。用這個一切諸佛一切眾生根本智的體用之門，與一切有信心的人作為因果的體用，使他們依靠根本，直到究竟圓滿的果位，與因沒有差異，沒有兩種自性。才叫做初發心和畢竟心，兩種沒有差別。
【English Translation】 English version If, relying on the great supernatural power of the nature of form, one desires to see the Tathagata (a title of the Buddha, referring to one who is skilled in subduing the afflictions of sentient beings), then they will see with obscured eyes and inverted views. They will not recognize the most supreme Dharma. 'Buddha' means 'awakened.' Awakening to the true nature of karma. Karma has no birth or death, nothing to be gained, nothing to be proven, no arising, no ceasing. The nature has no change, it is originally as it is. This is the reason for the Buddha. Following conditions in the six realms, practicing the Bodhisattva path, transforming with supernatural powers, guiding the deluded. The Buddha is not a transformation. The Vimalakirti Sutra says: 'Although having attained perfect enlightenment, turning the wheel of Dharma, one does not abandon the Bodhisattva path.' This is the practice of a Bodhisattva. Therefore, Sudhana, at the initial mind of the ten abodes, at the virtuous cloud Bhikshu on Mount Myofeng, obtained the Dharma gate of remembering all Buddha realms, wisdom, light, and universal vision, and immediately attained perfect enlightenment. Then he began to visit all good friends, seeking the Bodhisattva path, practicing the Bodhisattva path. It should be known that the time of the essence and function of perfect enlightenment is the place where the mind is without action, which is the reason for the Buddha. There is no need for cultivation, and even if cultivation is complete, it will not change the present. Therefore, just as the transformation Buddha shows the appearance of becoming a Buddha, practicing asceticism with hemp and wheat, shaving the head and wearing robes, abandoning all adornments, using grass as a mat, etc., is to transform external paths. The Buddha himself harmonizes and explains in the sutra, it is not that the Buddha himself needs to do these things. Those without arrogance, why would they need to do these things? In one thought, abiding in the nature of non-action, the Buddha's wisdom manifests, there is nothing to be gained, nothing to be proven, this is the Buddha. Just as Sudhana, after attaining enlightenment, then seeks the Bodhi path, the Bodhisattva practice. The reason for this is that after awakening to the path, one is able to enter entangled places, being in the world without bondage, and can then speak Dharma to liberate sentient beings from bondage. If one is bound oneself, how can one liberate others from bondage? There is no such principle. Although the speaking is sequential, the Dharma is at one time. It should be known that if one wants to practice the Bodhisattva path, one must first attain perfect enlightenment. Also, the verse in the sutra says: 'Manjushri's Dharma is always thus,' because Manjushri is the wisdom of all Buddhas. Immovable wisdom is the essence, Manjushri is the function. Using this essence and function gate of the fundamental wisdom of all Buddhas and all sentient beings, as the essence and function of cause and effect for all those with faith, so that they rely on the root, until the ultimate complete fruition, there is no difference from the cause, there is no duality. This is called the initial aspiration and the ultimate mind, the two are not different.
明此十信心難發難信難入。聞之者。皆云。我是凡夫。何猶可得是佛。故設少分信者。即責神通道力。是故當知。且須如是正信。方始以正信正見法力加行。如法進修。分分無明薄。解脫智慧明。依自得法淺深。漸當神通德用。隨自己得。信猶未得。何索神通。說言漸漸者。不移一時。一法性一智慧。無依住無所得中漸漸故。以十玄六相義圓之。法性理中。無有漸頓。但為無始無明慣習熟。卒令契理。純熟難故。而有漸漸。
問。佛稱覺義。覺何等法。
答。無法之法。是名真法。無覺之覺。是名真覺。則妙性無寄。天真朗然。華嚴經頌云。佛法不可覺。了此名覺法。諸佛如是修。一法不可得。無字寶篋經云。爾時勝思惟菩薩白佛言。何等一法。是如來所證覺知。善男子。無有一法如來所覺。善男子。於法無覺。是如來覺。善男子。一切法不生。而如來證覺。一切法不滅。而如來證覺。是以若有覺乃眾生。無覺同木石。俱非真性。不契無緣。無覺之覺。方齊大旨。無覺故不同眾生。覺故不如木石。則一覺一切覺。無覺無不覺。無覺故慧解寂然。無不覺故虛懷朗鑒。又見心常住。稱之曰覺。一成一切成。一覺一切覺。言窮慮絕。不壞假名。故云始成正覺。
問。初發心時。便成正覺者。云何復說後心
【現代漢語翻譯】 現代漢語譯本：明白這十種信心，很難生起，很難相信，很難進入。聽到的人，都說：『我是凡夫，怎麼可能成為佛？』所以即使有少許相信的人，也要求神通和法力。因此應當知道，必須要有這樣的正信，才能以正信正見的法力加以修行，如法精進修持。逐漸地無明減少，解脫的智慧顯明。依據自己得法的深淺，逐漸地獲得神通和德用，隨著自己所得的程度而顯現。信心尚未得到，怎麼能要求神通呢？說『漸漸』，不是指一時之間。一法性一智慧，在無所依住、無所得中漸漸增長。用十玄門和六相圓融這些道理來解釋它。在法性的理體中，沒有漸和頓的區別，只是因為無始以來的無明習氣太重，突然要契合真理，很難純熟，所以才會有漸漸的過程。
問：佛被稱為『覺』，覺悟的是什麼法？
答：沒有法的法，才叫做真法；沒有覺的覺，才叫做真覺。這樣，妙性就無所寄託，天真自然顯現。《華嚴經》的偈頌說：『佛法不可覺，了此名覺法，諸佛如是修，一法不可得。』《無字寶篋經》說：『當時勝思惟菩薩問佛：什麼是一法，是如來所證悟的？』善男子，沒有一法是如來所覺悟的。善男子，對於法沒有覺悟，才是如來的覺悟。善男子，一切法不生，而如來證悟；一切法不滅，而如來證悟。』因此，如果有所覺悟，那就是眾生；沒有覺悟，就如同木頭石頭，都不是真性，不能契合無緣之理。沒有覺悟的覺悟，才符合大乘的宗旨。沒有覺悟，所以不同於眾生；覺悟，所以不同於木頭石頭。那麼，一覺一切覺，無覺無不覺。沒有覺悟，所以智慧解脫寂然；無不覺悟，所以虛空的心懷明亮如鏡。又見到心常住不變，稱之為覺。一成就一切成就，一覺悟一切覺悟。言語窮盡，思慮斷絕，但不破壞假名。所以說『始成正覺』。
問：最初發心的時候，就成就正覺，為什麼又說後來的心？
【English Translation】 English version: Understanding these ten faiths is difficult to generate, difficult to believe, and difficult to enter. Those who hear of it all say, 'I am a common mortal, how can I possibly attain Buddhahood?' Therefore, even those who have a little faith demand supernatural powers and Dharma power. Therefore, it should be known that one must have such right faith in order to cultivate with the Dharma power of right faith and right view, and diligently practice according to the Dharma. Gradually, ignorance diminishes, and the wisdom of liberation becomes clear. According to the depth of one's attainment of the Dharma, one gradually obtains supernatural powers and virtuous functions, manifesting according to one's own attainment. If faith has not yet been attained, how can one demand supernatural powers? Saying 'gradually' does not refer to a single moment. One Dharma-nature, one wisdom, gradually increases in non-reliance, non-abiding, and non-attainment. Use the meanings of the Ten Profound Gates and the Six Characteristics to perfect it. In the principle of Dharma-nature, there is no distinction between gradual and sudden, but because the habitual tendencies of beginningless ignorance are too heavy, it is difficult to suddenly accord with the truth and become fully mature, so there is a gradual process.
Question: The Buddha is called 'Awakened,' what Dharma is awakened to?
Answer: The Dharma of no-Dharma is called true Dharma; the awakening of no-awakening is called true awakening. In this way, the wonderful nature has no dependence, and the natural truth is clearly revealed. The verse in the Avatamsaka Sutra says: 'The Buddha-dharma cannot be awakened to; understanding this is called awakening to the Dharma. All Buddhas cultivate in this way; not a single Dharma can be obtained.' The Wordless Treasure Chest Sutra says: 'At that time, Bodhisattva Supreme Thought asked the Buddha: What is the one Dharma that the Tathagata has realized and awakened to?' Good man, there is not a single Dharma that the Tathagata has awakened to. Good man, non-awakening to Dharma is the Tathagata's awakening. Good man, all Dharmas do not arise, yet the Tathagata realizes and awakens to them; all Dharmas do not cease, yet the Tathagata realizes and awakens to them.' Therefore, if there is awakening, that is a sentient being; if there is no awakening, it is like wood and stone, neither of which is true nature and cannot accord with the principle of no-condition. The awakening of no-awakening accords with the great purpose. Without awakening, it is different from sentient beings; with awakening, it is different from wood and stone. Then, one awakening is all awakening, no awakening is no non-awakening. Without awakening, wisdom and liberation are silent; without non-awakening, the empty mind is bright like a mirror. Furthermore, seeing that the mind is constant and unchanging is called awakening. One accomplishment is all accomplishment, one awakening is all awakening. Words are exhausted, thoughts are cut off, but false names are not destroyed. Therefore, it is said 'initially accomplishing perfect enlightenment'.
Question: If one attains perfect enlightenment at the time of the initial arising of the mind, why is the subsequent mind spoken of?
菩提。
答。非初非后。不離初后。如大智度論云。不但以初心得。亦不離初心得。所以者何。若但以初心得。不以後心者。菩薩初發心便應是佛。若無初心。云何有第二第三心。第二第三心。以初心為根本因緣。亦不但後心。亦不離後心者。是後心亦不離初心。若無初心。則無後心。初心集種種無量功德。後心則具足。具足故。能斷煩惱習。得無上道。須菩提。此中自說難因緣。初後心心數法不俱。不俱者。則過去已滅。不得和合。若無和合。則善根不集。善根不集。云何成無上道。佛以現事譬喻答。如燈炷非獨初焰燋。亦不離初焰。非獨后焰燋。亦不離后焰。而燈炷燋。佛語須菩提。汝自見炷燋。非初非后而炷燋。我亦以佛眼見菩薩得無上道。不以初心得。亦不離初心。亦不以後心得。亦不離後心。而得無上道。燈譬菩薩道。炷喻無明等煩惱。焰如初地相應智慧。乃至金剛三昧相應智慧。燋無明等煩惱炷。亦非初心智焰。亦非後心智焰。而無明等煩惱炷燋盡。得成無上道。又如燈雖唸唸滅。而能相續破闇。心亦如是。雖唸唸不住。前後不俱。而能相續。成其覺慧。成無上道。清涼疏云。華嚴經云。了知境界。如幻如夢。如影如響。亦如變化。若諸菩薩。能與如是觀行相應。于諸法中不生二解。一切佛法疾得
【現代漢語翻譯】 現代漢語譯本 須菩提（Subhuti）。
答：非最初，也非最後，但不離最初和最後。如同《大智度論》所說：『不僅僅以最初的心獲得，也不離開最初的心獲得。』為什麼這樣說呢？如果僅僅以最初的心獲得，而不以後來的心獲得，那麼菩薩最初發心就應該是佛了。如果沒有最初的心，又怎麼會有第二、第三個心呢？第二、第三個心，以最初的心為根本因緣。也不僅僅是後來的心，也不離開後來的心，是因為後來的心也不離開最初的心。如果沒有最初的心，就沒有後來的心。最初的心積累種種無量的功德，後來的心則具足這些功德。因為具足，所以能斷除煩惱習氣，證得無上道。須菩提，這裡面自己說了難以理解的因緣。最初的心和最後的心，心和心所法不是同時存在的。不是同時存在，就是說過去的已經滅去，不能和合。如果沒有和合，善根就不能積累。善根不能積累，怎麼能成就無上道呢？佛用現實的事物來比喻回答：如同燈芯燃燒，不是僅僅最初的火焰在燃燒，但也不離開最初的火焰；不是僅僅最後的火焰在燃燒，但也不離開最後的火焰；燈芯才能燃燒。佛告訴須菩提：你自己看到燈芯燃燒，不是最初也不是最後，燈芯才能燃燒。我也用佛眼看到菩薩證得無上道，不是用最初的心證得，但也不離開最初的心；也不是用最後的心證得，但也不離開最後的心；才能證得無上道。燈比喻菩薩道，燈芯比喻無明等煩惱，火焰如同初地相應的智慧，乃至金剛三昧相應的智慧。燃燒無明等煩惱的燈芯，也不是最初的心智火焰，也不是最後的心智火焰，而無明等煩惱的燈芯燃燒殆盡，才能成就無上道。又如燈雖然唸唸生滅，但能相續不斷地破除黑暗，心也是這樣，雖然唸唸不住，前後不俱，但能相續不斷，成就覺悟的智慧，成就無上道。清涼疏中說，《華嚴經》說：『了知境界，如幻如夢，如影如響，也如變化。』如果各位菩薩，能與這樣的觀行相應，對於諸法中不產生兩種不同的理解，一切佛法很快就能獲得。'
【English Translation】 English version Subhuti (a disciple of the Buddha).
Answer: Neither the beginning nor the end, but not apart from the beginning and the end. As the Mahaprajnaparamita Shastra says: 'Not only is it attained with the initial mind, but it is also not attained apart from the initial mind.' Why is this so? If it were attained only with the initial mind and not with the subsequent mind, then a Bodhisattva should become a Buddha upon the initial arising of the aspiration. If there were no initial mind, how could there be a second or third mind? The second and third minds take the initial mind as the fundamental cause and condition. It is also not only the subsequent mind, but it is also not apart from the subsequent mind, because the subsequent mind is also not apart from the initial mind. If there were no initial mind, there would be no subsequent mind. The initial mind accumulates various immeasurable merits, and the subsequent mind perfects them. Because of this perfection, one can sever afflictions and habits and attain the unsurpassed path. Subhuti, within this, one speaks of a difficult condition. The initial and subsequent minds, the mind and mental factors, do not coexist. If they do not coexist, then the past has already ceased and cannot be combined. If there is no combination, then good roots cannot be accumulated. If good roots cannot be accumulated, how can one achieve the unsurpassed path? The Buddha answers with a simile of a present matter: Just as the wick of a lamp is consumed, it is not only the initial flame that consumes it, but it is also not apart from the initial flame; it is not only the final flame that consumes it, but it is also not apart from the final flame; only then is the wick consumed. The Buddha tells Subhuti: You yourself see the wick being consumed, not the beginning nor the end, but the wick is consumed. I also see with my Buddha-eye that a Bodhisattva attains the unsurpassed path, not with the initial mind, but also not apart from the initial mind; not with the subsequent mind, but also not apart from the subsequent mind; only then can one attain the unsurpassed path. The lamp is a metaphor for the Bodhisattva path, the wick is a metaphor for ignorance and other afflictions, the flame is like the wisdom corresponding to the first ground, up to the wisdom corresponding to the Vajra Samadhi. Consuming the wick of ignorance and other afflictions is neither the flame of the initial mind of wisdom nor the flame of the final mind of wisdom, but the wick of ignorance and other afflictions is completely consumed, and one can achieve the unsurpassed path. Furthermore, just as a lamp, although it ceases moment by moment, can continuously dispel darkness, so too is the mind. Although it does not abide moment by moment and the past and future do not coexist, it can continuously perfect the wisdom of enlightenment and achieve the unsurpassed path. Qingliang's commentary says, the Avatamsaka Sutra says: 'Understanding realms as illusion, as dreams, as shadows, as echoes, and also as transformations.' If all Bodhisattvas can correspond to such contemplation and practice, they will not generate two different understandings in all dharmas, and all Buddha-dharmas will be quickly attained.'
現前。初發心時。即得阿耨多羅三藐三菩提。知一切法。即心自性。成就慧身。不由他悟者。夫初心為始。正覺為終。何以初心便成正覺。故云知一切法。即心自性故。覺法自性。即名為佛。故經頌云。佛心豈有他。正覺覺世間。斯良證也。斯則發者。是開發之發。非發起之發也。何謂現前之相。夫佛智非深。情迷謂遠。情亡智現。則一體非遙。既言知一切法。即心自性。則知此心。即一切法性。今理現自心。即心之性。已備無邊之德矣。成就慧身者。上觀法盡也。正法當興。今諸見亡也。佛智爰起。覺心則理現。理現則智圓。若鏡凈明生。非前非后。非新非故。寂照湛然。不由他悟者。成上慧身。即無師自然智也。又不由他悟。是自覺也。知一切法。是覺他也。成就慧身。為覺滿也。成就慧身。必資理髮。見夫心性。豈更有他。若見有他。安稱為悟。既曰心性。自亦不存。寂而能知。名為正覺。故法華經云。為一大事因緣故出現於世。開示悟入佛之知見。夫一者。即古今不易之一道。大者。是凡聖之心體故。十方諸佛。為此一大事出現於世。皆令眾生。于自心中。開此知見。若立種種差別。是眾生知見。若融歸一道。是二乘知見。若一亦非一是菩薩知見。若佛知見者。當一念心開之時。如千日並照。不俟更言。即是
【現代漢語翻譯】 現代漢語譯本：當下，最初發心之時，就能證得阿耨多羅三藐三菩提（無上正等正覺）。了知一切法，即是自心的本性，成就智慧之身，不須由他人來開悟。初心是開始，正覺是終點，為何初心就能成就正覺？所以說，了知一切法，即是自心的本性。覺悟到法的自性，就叫做佛。所以經文偈頌說：『佛心豈有他，正覺覺世間』，這是很好的證明。這裡的『發』，是開發的『發』，不是發起的『發』。什麼是當下的相？佛的智慧並非深奧，只是因為情感迷惑才覺得遙遠。情感消失，智慧就顯現，那麼一體的真理並非遙不可及。既然說『知一切法，即心自性』，那麼就是知道此心，就是一切法的本性。現在真理顯現在自心中，心的本性已經具備了無邊的功德。『成就慧身』，是說向上觀察，窮盡了一切法。正法應當興盛，現在各種錯誤的見解都消失了。佛的智慧由此產生，覺悟到心，真理就顯現；真理顯現，智慧就圓滿，就像鏡子乾淨明亮，自然顯現光明，非前非后，非新非舊，寂靜而光明。『不由他悟者』，是成就上面的智慧之身，就是無師自通的智慧。『又不由他悟』，是自覺。『知一切法』，是覺他。『成就慧身』，是覺悟圓滿。成就智慧之身，必定憑藉真理的啓發，見到心的本性，哪裡還有其他的呢？如果見到有其他的，怎麼能稱為開悟？既然說是心性，自身也不存在，寂靜而能知，就叫做正覺。所以《法華經》說：『為一大事因緣故出現於世，開示悟入佛之知見。』『一』，就是古今不變的一道。『大』，是凡夫和聖人的心體。十方諸佛，爲了這一大事因緣而出現在世間，都是爲了讓眾生在自己的心中，開啟這個知見。如果建立種種差別，那是眾生的知見。如果融合歸於一道，那是二乘的知見。如果說『一』也不是『一』，那是菩薩的知見。如果是佛的知見，那麼當一念心開的時候，就像千個太陽同時照耀，不需要再說什麼，就是了。
【English Translation】 English version: Right now, at the very moment of initial aspiration, one attains Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). Knowing all dharmas (teachings, phenomena) to be the very nature of one's own mind, one accomplishes the wisdom-body, without relying on others for awakening. Initial aspiration is the beginning, and perfect enlightenment is the end. How can initial aspiration lead to perfect enlightenment? It is because one knows all dharmas to be the very nature of one's own mind. Awakening to the self-nature of dharmas is called Buddha. Therefore, the sutra verse says: 'How could the Buddha-mind be other? Perfect enlightenment awakens the world.' This is excellent proof. Here, 'arising' refers to 'unveiling', not 'initiating'. What is the aspect of 'right now'? The Buddha's wisdom is not profound; it is only because of emotional delusion that it seems distant. When emotions cease, wisdom appears, and then the oneness is not far away. Since it is said, 'Knowing all dharmas to be the very nature of one's own mind,' then it is knowing that this mind is the nature of all dharmas. Now, the truth appears in one's own mind, and the nature of the mind is already endowed with boundless virtues. 'Accomplishing the wisdom-body' means observing upwards and exhausting all dharmas. The true Dharma should flourish, and now all erroneous views disappear. The Buddha's wisdom arises from this, and when one awakens to the mind, the truth appears. When the truth appears, wisdom is perfected, like a mirror that is clean and bright, naturally reflecting light, neither before nor after, neither new nor old, in serene illumination. 'Without relying on others for awakening' means accomplishing the above wisdom-body, which is natural wisdom without a teacher. 'Also, without relying on others for awakening' is self-awakening. 'Knowing all dharmas' is awakening others. 'Accomplishing the wisdom-body' is the fulfillment of awakening. Accomplishing the wisdom-body must rely on the inspiration of truth. Seeing the nature of the mind, where else could there be? If one sees something else, how can it be called awakening? Since it is called mind-nature, even the self does not exist. Being silent and yet knowing is called perfect enlightenment. Therefore, the Lotus Sutra says: 'For the sake of one great cause and condition, [the Buddhas] appear in the world, to open, show, awaken, and cause entrance into the knowledge and vision of the Buddha.' 'One' is the unchanging path from ancient times to the present. 'Great' is the mind-essence of ordinary beings and sages. All Buddhas of the ten directions appear in the world for this one great cause and condition, all to enable sentient beings to open this knowledge and vision in their own minds. If one establishes various differences, that is the knowledge and vision of sentient beings. If one merges into one path, that is the knowledge and vision of the Two Vehicles (Shravakas and Pratyekabuddhas). If one says 'one' is not 'one', that is the knowledge and vision of Bodhisattvas. If it is the knowledge and vision of the Buddha, then at the moment when the one thought-mind opens, it is like a thousand suns shining simultaneously, there is no need to say anything more, that is it.
祖師西來。即是諸佛普現。故云唸唸釋迦出世。步步彌勒下生。何處於自心外。別求祖佛。則知眾生佛智。本自具足。若欲起心別求。即成遍計之性。故六祖云。本性自有般若之智。自用智慧觀照。不假文字。若如是者。何用更立文字。今為未知者。假以文字指歸。令見自性。若發明時。即是豁然還得本心。于本心中。無法不了。故云悟無念法者。萬法盡通。悟無念法者。見諸佛境界。是知若入無念法門。成佛不出剎那之際。若起心求道。徒勞神于塵劫之中。如釋迦文佛。從過去無量劫來。承事供養無數恒河沙等諸佛。皆不得記。何以故。以依止所行有所得故。至燃燈佛時。因獻五莖蓮華。乃得授記釋迦之號。方達五陰性空。心無所著。始見天真之佛。頓入無得之門。故將蓮華獻佛。用表證明。所以華嚴經頌云。性空即是佛。不可得思量。尚不用瞥起思量。豈況勞功永劫。
宗鏡錄卷第十五
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第十六
慧日永明寺主智覺禪師延壽集
夫即心成佛者。為即真心。為即妄心。
答。唯即真心。悟心真故。成大覺義。故稱為佛。
問。若即真心。有何勝義。若即妄心。成何過
【現代漢語翻譯】 現代漢語譯本： 祖師西來（Bodhidharma came from the West），即是諸佛普現。所以說唸唸都是釋迦（Śākyamuni）出世，步步都是彌勒（Maitreya）下生。哪裡需要在自心之外，另外去尋求祖師和佛呢？由此可知眾生的佛智，本來就已具足。如果想要起心動念另外去求，那就成了遍計所執性（parikalpita-svabhāva）。所以六祖慧能（Huineng）說：『本性自有般若（prajñā）的智慧，自己運用智慧觀照，不依賴文字。』如果像這樣，又何必再立文字呢？現在是爲了那些還不明白的人，姑且用文字來指明歸宿，使他們見到自性。如果一旦發明自性，那就是豁然開悟，重新獲得本心。在本心中，沒有什麼是不能瞭解的。所以說領悟無念法的人，萬法都能通達。領悟無念法的人，能見到諸佛的境界。由此可知，如果進入無念法門，成就佛道就在剎那之間。如果起心求道，只是徒勞地耗費精神在漫長的劫數之中。例如釋迦文佛（Śākyamuni Buddha），從過去無量劫以來，承事供養無數恒河沙數般的諸佛，都沒有得到授記。為什麼呢？因為他所依止的修行有所得的緣故。直到燃燈佛（Dīpaṃkara Buddha）時，因為獻上五莖蓮花，才得到授記釋迦之名號，這才通達五陰（pañca-skandha）性空，心中沒有執著，才見到天真之佛，頓然進入無所得之門。所以將蓮花獻給佛，用來表示證明。所以《華嚴經》（Avataṃsaka Sūtra）的偈頌說：『性空即是佛，不可得思量。』尚且不用稍微生起思量，更何況是徒勞地耗費長久的劫數呢？
《宗鏡錄》卷第十五
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第十六
慧日永明寺主智覺禪師延壽集
所謂即心成佛，是即真心成佛，還是即妄心成佛？
答：唯有即真心才能成佛。因為領悟了心的真實，才能成就大覺的意義，所以才稱為佛。
問：如果即真心成佛，有什麼殊勝的意義？如果即妄心成佛，會造成什麼過失？
【English Translation】 English version: When the Patriarch (Bodhidharma) came from the West, it was the universal manifestation of all Buddhas. Therefore, it is said that in every thought, Śākyamuni (Śākyamuni) is born into the world, and in every step, Maitreya (Maitreya) descends. Where else, outside of one's own mind, should one seek the Patriarchs and Buddhas? Thus, it is known that the Buddha-wisdom of sentient beings is inherently complete. If one desires to generate thoughts and seek externally, it becomes the nature of conceptual construction (parikalpita-svabhāva). Therefore, the Sixth Patriarch Huineng (Huineng) said: 'The fundamental nature inherently possesses the wisdom of prajñā (prajñā). Use your own wisdom to contemplate and illuminate, without relying on words.' If it is like this, what is the use of establishing words? Now, for those who do not yet understand, words are temporarily used to point the way, enabling them to see their own nature. If one awakens to this, it is a sudden enlightenment, regaining the original mind. Within the original mind, there is nothing that cannot be understood. Therefore, it is said that one who awakens to the Dharma of no-thought penetrates all Dharmas. One who awakens to the Dharma of no-thought sees the realm of all Buddhas. Thus, it is known that if one enters the Dharma gate of no-thought, achieving Buddhahood is but a moment away. If one generates thoughts to seek the Way, it is merely exhausting one's spirit in kalpas of dust. For example, Śākyamuni Buddha (Śākyamuni Buddha), from countless kalpas in the past, served and made offerings to countless Buddhas as numerous as the sands of the Ganges River, yet did not receive a prediction. Why? Because his practice relied on attainment. It was not until the time of Dīpaṃkara Buddha (Dīpaṃkara Buddha) that, by offering five lotus flowers, he received the prediction of the name Śākyamuni. Only then did he realize the emptiness of the five skandhas (pañca-skandha), with no attachment in his mind, and only then did he see the Buddha of true nature, suddenly entering the gate of no-attainment. Therefore, offering the lotus flower to the Buddha was used to express proof. Thus, the verse in the Avataṃsaka Sūtra (Avataṃsaka Sūtra) says: 'Emptiness of nature is Buddha, beyond conceptual thought.' One should not even slightly generate conceptual thought, let alone laboriously expend endless kalpas.
Zong Jing Lu, Volume 15
Engraved in the year Dingwei by the Grand Supervisor of the Great Treasury Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 16
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple
If one becomes a Buddha through mind, is it through the true mind or the deluded mind?
Answer: Only through the true mind. Because one awakens to the truth of the mind, one achieves the meaning of great enlightenment, and therefore is called a Buddha.
Question: If one becomes a Buddha through the true mind, what are the superior meanings? If one becomes a Buddha through the deluded mind, what faults would arise?
咎。
答。畢竟空門。理無眹跡。分別之道。事有開遮。妄心者。從能所生。因分別起。發浮根之暫用。成對境之妄知。若離前塵。此心無體。因境起照。境滅照亡。隨念生塵。念空塵謝。若將此影事而為佛身。既為虛妄之因。只成斷滅之果。真心者。湛然寂照。非從境生。含虛任緣。未嘗作意。明明不昧。了了常知。舒之無蹤。卷之無跡。如澄潭瑩野。明鏡懸空。萬像森羅。豁然虛鑒。不出不入。非有非無。斯則千聖冥歸。萬靈交會。信之者。徹大道之原底。體之者。成常住之法身。祖佛同指此心而成於佛。亦名天真佛。法身佛。性佛。如如佛。亦非離妄。妄無體故。亦非即真。真非即故。真妄名盡。即離情消。妙圓覺心。方能顯現。又以本具故。方能開示。故云如來正覺心。與眾生分別心。契同無二。為開示悟入之方便。是以若眾生心與諸佛心各異。如何說開。只為契同。方垂方便。如藏中無寶。徒勞掘鑿。只為有寶。不廢人功。但發信心。終當見性。故云我為汝保任此事。終不虛也。所以云。摩尼珠。人不識。如來藏里親收得。六般神用空不空。一顆圓光色非色。如是的指。何用別求耶。故心丹訣云。茫茫天下虛尋覓。未肯回頭自相識。信師行到無為鄉。始覺從來枉施力。所以華嚴論云。以無明住地煩惱
{ "translations": [ "現代漢語譯本：", "問：過失在哪裡？", "答：畢竟空門之中，真理沒有絲毫痕跡可尋。分別的道理，在於事物有開顯和遮蔽。妄心，是從能取和所取產生，因分別而生起。它發動浮游不定的感官，暫時使用，形成對外界事物的虛妄認知。如果離開外在事物，這個心就沒有本體。因外境而生起照見，外境消失則照見也消失。隨著念頭產生塵埃，念頭空寂則塵埃消散。如果將這個虛幻的影像當作佛身，既是虛妄的原因，只會造成斷滅的後果。真心，是澄澈寂靜而又明照的，不是從外境產生。它包容虛空，隨順因緣，從未刻意造作。明明朗朗，不會昏昧，清清楚楚，恒常覺知。舒展開來沒有軌跡，收攏起來沒有痕跡。如同清澈的潭水映照曠野，明亮的鏡子懸掛空中。萬千景象森然羅列，完全而空虛地照見，不向外也不向內，非有也非無。這就是千聖歸宿，萬靈交會之處。相信它的人，徹底瞭解大道的根源；體會它的人，成就常住的法身。歷代祖師和諸佛都指向這個心而成就佛果，也稱為天真佛、法身佛、自性佛、如如佛。也不是離開妄心，因為妄心沒有實體；也不是就是真心，因為真心不是可以執取的。真妄的名稱都消失，執著和分別的情感都消融，妙圓覺心，才能顯現。又因為本來就具備，才能開示。所以說，如來正覺之心，與眾生的分別心，契合相同沒有差別，是爲了開示悟入的方便。因此，如果眾生的心與諸佛的心各不相同，如何談得上開示？正因為契合相同，才施設方便。如同寶藏中沒有寶物，徒勞挖掘；正因為有寶物，才不廢棄人的努力。只要發起信心，終將見到自性。所以說，『我為你們保證這件事，終究不會虛假。』所以說，『摩尼寶珠，人不認識，如來藏里親自獲得。六種神通的作用，空而不空，一顆圓滿的光芒，色相而非色相。』這樣明白地指點，何必另外尋求呢？所以心丹訣說：『茫茫天下虛幻地尋覓，不肯回頭認識自己。相信老師，修行到達無為的境界，才發覺從前白費力氣。』所以《華嚴論》說：『以無明住地煩惱』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Q: What is the fault?", "A: Ultimately, in the realm of emptiness, there is no trace of principle to be found. The way of differentiation lies in the fact that things have manifestation and concealment. The deluded mind arises from the perceiver and the perceived, originating from differentiation. It activates fleeting senses for temporary use, forming illusory knowledge of external objects. If separated from external objects, this mind has no substance. Illumination arises due to external circumstances; when the circumstances cease, the illumination also vanishes. Thoughts give rise to defilements; when thoughts are emptied, defilements dissipate. If this illusory image is taken as the Buddha's body, it is a cause of delusion and will only result in annihilation. The true mind is serene and illuminating, not arising from external circumstances. It encompasses emptiness and adapts to conditions, never intentionally acting. It is clearly unconfused and constantly aware. When extended, it leaves no trace; when contracted, it leaves no mark. Like a clear pond reflecting the wilderness, or a bright mirror suspended in the sky, myriad images are arrayed, clearly and emptily reflected, neither going out nor coming in, neither existent nor non-existent. This is where a thousand sages converge and myriad spirits meet. Those who believe in it thoroughly understand the origin of the Great Path; those who embody it attain the permanent Dharma body. All Buddhas and patriarchs point to this mind to attain Buddhahood, also called the True Buddha, Dharma Body Buddha, Nature Buddha, Suchness Buddha. It is also not separate from delusion, because delusion has no substance; nor is it identical to truth, because truth is not something to be grasped. When the names of truth and delusion are exhausted, and attachment and differentiation are eliminated, the wondrously perfect and enlightened mind can manifest. Moreover, it can be revealed because it is inherently present. Therefore, it is said that the Tathagata's (Thus Come One) perfect enlightened mind is in harmony and without difference from the differentiating mind of sentient beings, as a means of revealing, instructing, awakening, and entering. Therefore, if the minds of sentient beings and the minds of all Buddhas were different, how could one speak of revelation? It is precisely because they are in harmony that expedient means are employed. Just as if there were no treasure in the treasury, it would be futile to dig; it is precisely because there is treasure that human effort is not wasted. Just develop faith, and one will eventually see one's nature. Therefore, it is said, 'I guarantee this matter for you, and it will never be false.' Therefore, it is said, 'The Mani (wish-fulfilling) pearl, people do not recognize; it is personally obtained from the Tathagata's womb. The six kinds of divine functions are empty yet not empty; a single round light is form yet not form.' Such clear pointing, why seek elsewhere? Therefore, the Heart Elixir Secret says, 'Vaguely searching everywhere under heaven, unwilling to turn back and recognize oneself. Believing in the teacher and practicing until reaching the realm of non-action, one then realizes that all previous efforts were in vain.' Therefore, the Avatamsaka (Flower Garland) Sutra says, 'With ignorance as the dwelling place of afflictions.'" ] }
。便為一切諸佛不動智。一切眾生。皆自有之。只為智體。無性無依。不能自了。會緣方了。故知一切眾生。皆是佛智。不得了緣。無由覺悟。了即成佛。如大品經云。有菩薩初發心。即坐道場為如佛。所以龐居士偈云。心若如。神自虛。不服藥。病自除。白蓮華。如意珠。無勞覓。莫驅驅。智者觀財色。了了如幻虛。衣食支身命。相勸學如如。時至移庵去。無物可盈餘。又古人云。一丸療萬病。不假藥方多。
問。若即真心成佛。妄覺墮凡。則妄念違宗。真心順覺。斯乃真妄有二體用分離。如何會通圓融一旨。
答。真妄無性。常契一原。豈有二心而互相即。以性凈無染。妄不可得。如幻刀不能斫石。苦霧不能染空。為不了一心之人。所以說即。
如臺教問云。無明即法性。無復無明。與誰相即。
答。如為不識冰人。指水是冰指冰是水。但有名字。寧復有二物相即耶。是知時節有異。融結隨緣。濕性常在。未曾變動。乃至即凡即聖。亦復如是。凡聖但名。一體無異。故先德釋華嚴經云。一世界。盡法界亦如是者。知一眼如。一切眼如皆然。舉譬。如一人身有手足。一切人皆有手足。是以不了此一心。皆成二見。若凡夫執著此心。造輪迴業。二乘厭棄此心求灰斷果。又凡夫無眼。將菩提智
【現代漢語翻譯】 現代漢語譯本：因此，它成為一切諸佛的不動智（指佛的智慧，堅定不動搖）。一切眾生，都本自具有這種智慧。只因爲智慧的本體，沒有自性，沒有依靠，不能自己明白，需要憑藉因緣才能明白。所以知道一切眾生，都是佛的智慧。不能明白這個因緣，就沒有辦法覺悟。明白了就成佛。如《大品經》（指《摩訶般若波羅蜜經》）所說：『有菩薩初發心，即坐道場成為如佛。』所以龐居士的偈語說：『心如果如如不動，精神自然虛靜。不用吃藥，病自然消除。白蓮花，如意珠，不用費力尋找，不要奔波勞碌。智者觀察錢財美色，明明白白如同幻影虛假。衣食維持身命，互相勸勉學習如如不動的真理。時機到了就離開茅庵而去，沒有什麼可以剩餘。』又有古人說：『一丸藥能治療萬種疾病，不需要太多的藥方。』 問：如果說真心成就佛，妄覺墮落為凡夫，那麼妄念就違背了宗（指佛法的宗旨），真心就順應了覺悟。這樣看來，真和妄有二種本體和作用，是分離的。如何會通，使之圓融為一個宗旨呢？ 答：真和妄都沒有自性，常常契合于同一個本源。哪裡有二種心而互相即是呢？因為自性清凈沒有污染，妄是不可得的。如同幻化的刀不能砍石頭，濃重的霧不能污染天空。因為是不明白一心的人，所以才說『即』。 如天臺宗（指中國佛教宗派之一）的教義問：『無明即是法性（指佛法的本性），沒有了無明，與誰相即呢？』 答：如同爲了不認識冰的人，指著水說是冰，指著冰說是水。只有名字不同，難道真的有二種東西互相即是嗎？要知道時節不同，融化和凝結隨順因緣，水的濕性始終存在，未曾改變。乃至即是凡夫即是聖人，也是這樣。凡夫和聖人只是名稱不同，本體是一個，沒有差異。所以先德解釋《華嚴經》（指佛教經典）說：『一個世界，儘是法界，也是這樣。』知道一隻眼睛如此，一切眼睛都如此。舉個例子，如同一個人身有手足，一切人都有手足。因此是不明白這一個心，都成了二種見解。如果凡夫執著這個心，造作輪迴的業。二乘（指聲聞乘和緣覺乘）厭棄這個心，求取灰身泯智的果。
【English Translation】 English version: Therefore, it becomes the immovable wisdom (referring to the Buddha's wisdom, firm and unwavering) of all Buddhas. All sentient beings inherently possess this wisdom. It is only because the essence of wisdom has no self-nature, no reliance, and cannot understand itself, that it needs to rely on conditions to understand. Therefore, know that all sentient beings are the wisdom of the Buddha. Without understanding this condition, there is no way to awaken. Understanding it is becoming a Buddha. As the Mahaprajnaparamita Sutra (referring to the Great Perfection of Wisdom Sutra) says: 'There are Bodhisattvas who initially aspire to enlightenment and immediately sit in the Bodhimanda (place of enlightenment) to become like the Buddha.' Therefore, Layman Pang's verse says: 'If the mind is like tathata (suchness), the spirit will naturally be empty and still. Without taking medicine, the illness will naturally be cured. The white lotus, the wish-fulfilling jewel, no need to search laboriously, do not rush about busily. The wise observe wealth and beauty, clearly seeing them as illusory and unreal. Clothing and food sustain the body and life, encourage each other to learn the truth of tathata. When the time comes, leave the hermitage, with nothing left over.' Also, the ancients said: 'One pill can cure ten thousand diseases, no need for too many prescriptions.' Question: If the true mind achieves Buddhahood, and deluded awareness falls into being a common mortal, then deluded thoughts go against the zong (the principles of Buddhism), and the true mind conforms to enlightenment. In this view, truth and delusion have two separate essences and functions. How can they be reconciled and integrated into one single principle? Answer: Truth and delusion have no self-nature and always accord with the same origin. How can there be two minds that are mutually identical? Because the self-nature is pure and without defilement, delusion is unattainable. Like an illusory knife cannot cut a stone, and dense fog cannot stain the sky. It is because people do not understand the one mind that we say 'identical'. As the Tiantai school (referring to one of the Chinese Buddhist schools) asks: 'Ignorance is identical to dharmata (the nature of Dharma), without ignorance, with whom is it identical?' Answer: It is like pointing to water as ice and pointing to ice as water for someone who does not recognize ice. There are only different names, are there really two things that are mutually identical? Know that the seasons are different, melting and congealing follow conditions, the wet nature of water always exists and has never changed. Even being a common mortal and being a sage are also like this. Common mortals and sages are just different names, the essence is one, without difference. Therefore, a virtuous predecessor explained the Avatamsaka Sutra (referring to a Buddhist scripture) saying: 'One world, the entire dharmadhatu (realm of Dharma) is also like this.' Knowing that one eye is like this, all eyes are like this. For example, like a person has hands and feet, all people have hands and feet. Therefore, not understanding this one mind leads to two views. If common mortals are attached to this mind, they create the karma of reincarnation. The two vehicles (referring to sravakayana and pratyekabuddhayana) reject this mind and seek the fruit of extinguishing wisdom.
照。成煩惱火燒。如大富盲兒。坐寶藏中。舉動掛礙。為寶所傷。二乘將如來四德秘藏。為無常五陰。謂是賊虎龍蛇。怕怖馳走。縛脫雖殊。取捨俱失。若諦了通達之者。不起不滅。無得無生。了此妄心念念無體。從何起執。唸唸自離。不須斷滅。尚不得一。何況二乎。故知諸法順如。證圓成。而情無理有。群情違旨。執遍計。而情有理無。順常在違。一道而何曾失體。情不乖理。千途而未暫分岐。洞之而情理絕名。了之而順違無地。是以法法盡合無言之道。唸唸皆歸無得之宗。天真自然。非於造作。如無言菩薩經云。爾時舍利弗。謂無言菩薩曰。汝族姓子。不能語言。云何欲問如來義乎。無言曰。一切諸法。悉無文字。亦無言詞。所以者何。一切眾生。皆悉自然。無諸言教。及眾想念。所以若約事備陳。則凡聖無差而差。若就理融即。則生佛差而不差。是以差與不差。俱不離真如之體。如華嚴演義云。無差之差者。是圓融上之行布也。差之無差者。是行布上之圓融也。如攬別成總。非離別外而有此總。如是融攝。無法不歸。則三乘非三。五性非五。如是妙解。方被宗鏡之光。離此見生。悉乖不二之旨。
問。若一切眾生。即心是佛者。則諸佛何假三祇百劫。積功累德方成。
答。為復學一乘實法。為復
【現代漢語翻譯】 現代漢語譯本：照見。被煩惱之火焚燒。就像一個富有的盲人，身處寶藏之中，一舉一動都受到阻礙，反而被寶物所傷害。二乘之人將如來的四德秘藏，看作是無常的五蘊，認為是賊、虎、龍、蛇，因此感到害怕而逃離。束縛和解脫雖然不同，但取捨都失去了。如果真正明瞭通達的人，就會明白不生不滅，無所得也無所生。了知這虛妄的心念唸唸皆無實體，又從何處生起執著？唸唸自然消離，不需要斷滅。尚且找不到一個實體，又哪裡會有兩個呢？所以知道一切諸法順應真如，就能證得圓成實性，而情識卻認為無理也有理，眾生的情識違背佛的旨意，執著于遍計所執性，認為有理也無理。順應真如的狀態永遠存在，違背真如的狀態也永遠存在，真如之道始終如一，何曾失去本體？情識不違背真如之理，千差萬別的途徑也未曾暫時分離。深刻地理解它，情識和真理就超越了名相；明瞭它，順應和違背就沒有立足之地。因此，一切法都與無法言說的真道相合，一切念頭都歸於無所得的宗旨。天真自然，不是人為造作。如同《無言菩薩經》所說：當時，舍利弗問無言菩薩說：『你這位族姓之子，不能說話，怎麼能問如來的義理呢？』無言菩薩回答說：『一切諸法，都沒有文字，也沒有言詞。為什麼呢？因為一切眾生，都完全是自然而然的，沒有各種言語教導，以及各種思想念頭。』所以如果從現象上詳細陳述，那麼凡夫和聖人就沒有差別而有差別；如果從理體上融合，那麼眾生和佛陀有差別而沒有差別。因此，差別與不差別，都不離開真如的本體。如《華嚴演義》所說：『無差別的差別，是圓融之上的行布；差別的無差別，是行布之上的圓融。』就像把不同的東西歸納成一個整體，並非離開不同的東西之外而有這個整體。這樣融合攝取，沒有哪個法不歸於真如。那麼三乘就不是三乘，五性就不是五性。像這樣精妙的理解，才能被宗鏡的光芒照耀。離開這種見解而生起的，都違背了不二的宗旨。 現代漢語譯本：問：如果一切眾生，即心是佛，那麼諸佛為什麼還要經歷三大阿僧祇劫、一百個劫，積累功德才能成佛？ 現代漢語譯本：答：是爲了學習一乘實法，還是爲了……
【English Translation】 English version: Illuminated. Consumed by the fire of afflictions. Like a wealthy blind child, sitting amidst a treasure trove, every movement is hindered, and instead, they are harmed by the treasures. The followers of the Two Vehicles regard the Tathagata's (如來) (Thus Come One) secret treasury of the Four Virtues as the impermanent Five Skandhas (五蘊) (aggregates of existence), considering them to be thieves, tigers, dragons, and snakes, and thus they are frightened and flee. Although bondage and liberation are different, both grasping and relinquishing are lost. If one truly understands and penetrates, they will realize that there is no arising and no ceasing, no attainment and no birth. Understanding that these deluded thoughts have no substance in each moment, from where does attachment arise? Each thought naturally departs, without the need for annihilation. One cannot even find one entity, how much less two? Therefore, knowing that all dharmas (法) (teachings, phenomena) accord with Suchness (如) (Tathata), one can realize Perfected Reality (圓成), while emotions irrationally claim reason. The emotions of beings go against the Buddha's intent, clinging to the Imagined Nature (遍計), claiming reason without reason. Accordance with permanence always exists, and opposition always exists. The Way is always one, how could it ever lose its essence? Emotions do not contradict reason, and the myriad paths have never been temporarily separated. Profoundly understanding it, emotions and reason transcend names; realizing it, accordance and opposition have no ground to stand on. Therefore, all dharmas completely align with the Way beyond words, and all thoughts return to the principle of non-attainment. Naturally genuine, not artificially created. As the Vimalakirti Sutra (無言菩薩經) (Scripture of the Silent Teaching) says: At that time, Shariputra (舍利弗) (one of the Buddha's chief disciples) said to the Silent Bodhisattva (無言菩薩): 'You, son of a good family, cannot speak, how can you ask about the meaning of the Tathagata?' The Silent Bodhisattva replied: 'All dharmas have no words, nor any language. Why? Because all beings are completely natural, without any verbal teachings or any thoughts.' Therefore, if we elaborate on phenomena, then ordinary beings and sages are not different yet different; if we merge into the principle, then sentient beings and Buddhas are different yet not different. Therefore, difference and non-difference do not depart from the essence of Suchness. As the Huayan Commentary (華嚴演義) says: 'Difference without difference is the arrangement of practice upon perfect harmony; difference without difference is the perfect harmony upon the arrangement of practice.' Just as gathering different things into a whole, this whole does not exist apart from the different things. In this way, merging and gathering, no dharma does not return to Suchness. Then the Three Vehicles (三乘) (Shravakayana, Pratyekabuddhayana, Bodhisattvayana) are not three, and the Five Natures (五性) (five types of beings) are not five. Such a subtle understanding can be illuminated by the light of the Mirror of the Doctrine (宗鏡). Arising from views apart from this, all contradict the principle of non-duality. English version: Question: If all sentient beings are inherently Buddha, then why do all Buddhas need to accumulate merit for three great asamkhya kalpas (阿僧祇劫) (incalculable eons) and one hundred kalpas to become Buddhas? English version: Answer: Is it to learn the One Vehicle (一乘) (Ekayana) of true dharma, or is it to...
趣五性權機。此論自證法門。非述化儀方便。且楞伽經說有四佛。一化佛。二報生佛。三如如佛。四智慧佛。隨機赴感。名之為化。酬其往因。名之為報。本覺顯照。名為智慧。理體無二。故曰如如。華嚴經明十種佛。所謂于安住世間成正覺佛。無著見。愿佛。出生見。業報佛。深信見。住持佛。隨順見。涅槃佛。深入見。法界佛。普至見。心佛。安住見。三昧佛。無量無依見。本性佛。明瞭見。隨樂佛。普授見。又佛總具十身。一眾生身。二國土身。三業報身。四聲聞身。五緣覺身。六菩薩身。七如來身。八智身。九法身。十虛空身。若別依五教。隨教不定。一小乘教。有二身佛。一生身。二法身。二大乘初教。有三身佛。一法身。二應身。三化身。三終教。有四身佛。一理性身。二法身。三報身。四應化身。四頓教。唯一佛身。一實性佛。五一乘圓教。有十身佛。又約性成佛。五教差別不同。小乘唯悉達一人為佛性。初教半成半不成。以有性無性分故為佛。終教凡有心者。當得作佛。除草木等。頓教無佛無性。離言說相為佛。圓教無所不有佛性。以三種世間皆是為佛。若三種世間。皆是為佛者。則內外心境。無非佛矣。又約心成佛。小乘以善心修所得為佛。初教心性為佛。終教以心相性泯為佛。頓教心本不生為佛
【現代漢語翻譯】 現代漢語譯本 趣五性權機：此論述的是自證法門，而非闡述教化儀式的方便之法。且《楞伽經》中說有四種佛：一、化佛（為度化眾生而示現的佛）；二、報生佛（因往昔業力而感生的佛）；三、如如佛（真如本性顯現的佛）；四、智慧佛（具有無上智慧的佛）。隨眾生根機而應感示現，名為『化』。酬答其往昔的因緣，名為『報』。本覺之性顯現照耀，名為『智慧』。理體本來沒有分別，所以說『如如』。 《華嚴經》闡明了十種佛，即：安住世間成正覺佛、無著見佛、愿佛、出生見佛、業報佛、深信見佛、住持佛、隨順見佛、涅槃佛、深入見佛、法界佛、普至見佛、心佛、安住見佛、三昧佛、無量無依見佛、本性佛、明瞭見佛、隨樂佛、普授見佛。 另外，佛總共具有十身：一、眾生身；二、國土身；三、業報身；四、聲聞身；五、緣覺身；六、菩薩身；七、如來身；八、智身；九、法身；十、虛空身。如果分別依據五教來劃分，則隨教義而各有不同。一、小乘教：有二身佛，即生身和法身。二、大乘初教：有三身佛，即法身、應身和化身。三、終教：有四身佛，即理性身、法身、報身和應化身。四、頓教：只有一佛身，即實性佛。五、一乘圓教：有十身佛。 又從佛性的角度來說，五教的差別也不同。小乘認為只有悉達多（Siddhartha，釋迦牟尼佛的本名）一人具有佛性。初教認為一半成就一半不成就，因為有佛性和無佛性的區別。終教認為凡是有心識的眾生，都應當能夠成佛，除了草木等無情之物。頓教認為無佛也無佛性，離於言語分別之相即是佛。圓教認為無所不有佛性，因為三種世間（眾生世間、國土世間、智正覺世間）都是佛。 如果說三種世間都是佛，那麼內外心境，沒有不是佛的了。又從心來論成佛，小乘認為通過修習善心所得的果報為佛。初教認為心性即是佛。終教認為心相和性泯滅為佛。頓教認為心本來不生即是佛。
【English Translation】 English version The interest lies in the expedient means of the five natures. This discourse concerns the Dharma gate of self-realization, not the expedient methods of transformative rituals. Moreover, the Laṅkāvatāra Sūtra states that there are four Buddhas: 1. Nirmāṇa-Buddha (化佛, Buddha of Transformation), 2. Saṃbhogakāya-Buddha (報生佛, Buddha of Reward-body), 3. Tathatā-Buddha (如如佛, Buddha of Suchness), 4. Jñāna-Buddha (智慧佛, Buddha of Wisdom). Responding to beings according to their capacities is called 'Transformation'. Requiting their past causes is called 'Reward'. The manifestation and illumination of original enlightenment is called 'Wisdom'. The principle and substance are without duality, hence it is called 'Suchness'. The Avataṃsaka Sūtra elucidates ten kinds of Buddhas, namely: the Buddha who achieves perfect enlightenment while abiding in the world, the Buddha of unobstructed vision, the Buddha of vows, the Buddha of arising vision, the Buddha of karmic retribution, the Buddha of deep faith, the Buddha of sustenance, the Buddha of compliance, the Buddha of nirvāṇa, the Buddha of profound insight, the Buddha of the Dharma realm, the Buddha of universal attainment, the Mind-Buddha, the Buddha of abiding vision, the Samādhi-Buddha, the Buddha of immeasurable and unreliant vision, the Buddha of intrinsic nature, the Buddha of clear understanding, and the Buddha of joyful compliance, the Buddha of universal bestowal. Furthermore, the Buddha possesses a total of ten bodies: 1. Sentient Being Body, 2. Land Body, 3. Karmic Retribution Body, 4. Śrāvaka (聲聞, Hearer) Body, 5. Pratyekabuddha (緣覺, Solitary Realizer) Body, 6. Bodhisattva (菩薩) Body, 7. Tathāgata (如來, Thus Come One) Body, 8. Wisdom Body, 9. Dharma Body, 10. Space Body. If distinguished according to the five teachings, they vary depending on the teaching. 1. Hīnayāna (小乘, Lesser Vehicle) teaching: there are two Buddha bodies, namely the Emanation Body and the Dharma Body. 2. Initial Mahāyāna (大乘, Greater Vehicle) teaching: there are three Buddha bodies, namely the Dharma Body, the Response Body, and the Transformation Body. 3. Final teaching: there are four Buddha bodies, namely the Rational Body, the Dharma Body, the Reward Body, and the Response-Transformation Body. 4. Sudden teaching: there is only one Buddha body, namely the Real Nature Buddha. 5. One Vehicle Perfect teaching: there are ten Buddha bodies. Moreover, from the perspective of Buddha-nature, the differences among the five teachings are also distinct. The Hīnayāna considers only Siddhartha (悉達多, the personal name of Śākyamuni Buddha) to possess Buddha-nature. The initial teaching considers it half-achieved and half-unachieved, because there is a distinction between those with and without Buddha-nature. The final teaching considers that all sentient beings with minds should be able to become Buddhas, except for inanimate objects such as plants and trees. The sudden teaching considers that there is neither Buddha nor Buddha-nature; being apart from the characteristics of verbal discrimination is Buddha. The perfect teaching considers that Buddha-nature is all-pervasive, because the three realms (the realm of sentient beings, the realm of lands, and the realm of wisdom and correct enlightenment) are all Buddha. If the three realms are all Buddha, then there is nothing, whether internal or external, mind or environment, that is not Buddha. Furthermore, from the perspective of mind in attaining Buddhahood, the Hīnayāna considers the reward obtained through cultivating good mind to be Buddha. The initial teaching considers mind-nature to be Buddha. The final teaching considers the extinction of mind-appearance and nature to be Buddha. The sudden teaching considers the original non-arising of mind to be Buddha.
。圓教以心無礙無盡為佛。又天臺明四教佛。一藏教佛。二通教佛。三別教佛。四圓教佛。若以如如佛。心佛。本性佛。誰人不具。若以國土身。法身。虛空身。何法不圓。則處處而皆是寶坊。丘陵誰立。唸唸而咸成正覺。妄想何分。如盲者不睹光明。非朝陽夕魄之過咎。似小果不聞圓頓。豈佛心妙旨之親疏。但以法弱由於根微。道廣在乎量大。淺機自感。妙有證作無常。薄福所宜。珍寶化為瓦礫。空迷己眼。錯認他身。分實際以千差。致化儀之百變。如大方等無想經云。爾時佛告大云密藏菩薩言。善男子。汝今當燃大智慧燈。破諸眾生。狂愚黑闇。若言如來。真實出生輸頭檀舍。出家學道。修習苦行。壞魔兵眾。坐于道場。成菩提道。當知是人。即是謗佛。寧當斷首。拔出其舌。終不出此虛妄之言。何以故。非是善解如來秘密語故。又大涅槃經云。若言釋迦如來。從兜率天。降神母胎。乃至八相成道。此是聲聞曲見。故云為劣解眾生。母胎出現。是以入此宗鏡。出語無過。舉念皆真。若未到斯門。說是成非。攝心猶錯。如圓覺經云。動念之與息念。皆歸迷悶。信心銘云。不識玄旨。徒勞念凈融大師云。悟此宗人。道佛不是亦得。若未信者。設唸佛亦成妄語。故知不達宗鏡。凡有見解。盡成謗佛謗法謗僧。任萬慮千思
【現代漢語翻譯】 現代漢語譯本：圓教認為心無障礙、無盡就是佛。又天臺宗闡明四教佛：一、藏教佛；二、通教佛；三、別教佛；四、圓教佛。如果從如如佛（Tathata Buddha，指真如自性的佛）、心佛（Mind Buddha，指心即是佛）、本性佛（Inherent Nature Buddha，指本自具有的佛性）的角度來說，誰人不具備呢？如果從國土身（Buddha-land body，指佛所居住的國土）、法身（Dharmakaya，指佛的法性之身）、虛空身（Space Body，指遍佈虛空的佛身）的角度來說，什麼法不圓滿呢？那麼處處都是寶坊（Treasure Stupa，指珍貴的佛塔），哪裡還需要建立丘陵？唸唸都成就正覺（Right Enlightenment，指正確的覺悟），哪裡還有妄想的分別？如同盲人看不見光明，不是朝陽和夕陽的過錯；好比小根器的人聽不到圓頓之教，難道是佛心妙旨有親疏之分嗎？只是因為法力微弱是由於根基淺薄，道義深廣在於心量廣大。淺薄的根機自然會感嘆，將妙有（Wonderful Existence，指不可思議的存在）證悟為無常（Impermanence，指事物變化無常）；微薄的福報所適合的，是將珍寶變化為瓦礫。白白地迷惑了自己的眼睛，錯誤地認為那是別人的身體。將實際（Reality，指真實）分成千差萬別，導致教化方式的千變萬化。如同《大方等無想經》（Mahavaipulya-anirdesa-sutra）所說：『這時佛告訴大云密藏菩薩（Mahamegha-guhyagarbha Bodhisattva）說：善男子，你現在應當點燃大智慧燈，破除眾生狂妄愚癡的黑暗。如果說如來（Tathagata，佛的稱號）真實地出生在輸頭檀舍（Sudhodana，凈飯王）家，出家學道，修習苦行，摧毀魔兵，坐在道場，成就菩提道（Bodhi Path，指覺悟的道路），應當知道這個人就是在誹謗佛。寧可斷頭，拔出他的舌頭，最終也不說出這種虛妄的言語。為什麼呢？因為他沒有很好地理解如來的秘密之語。』又《大涅槃經》（Mahaparinirvana Sutra）說：『如果說釋迦如來（Sakyamuni Buddha）從兜率天（Tusita Heaven）降生到母親的胎中，乃至八相成道（Eight Aspects of Enlightenment，指佛陀一生中的八個重要階段），這是聲聞（Sravaka，指聽聞佛法而修行的人）片面的見解。』所以說是為低劣理解的眾生，從母親的胎中出現。因此進入這宗鏡（Zen Mirror，指禪宗的境界），說出的話沒有過失，舉動念頭都是真實的。如果還沒有到達這個門徑，說的是是而非，收攝心念仍然是錯誤的。如同《圓覺經》（Perfect Enlightenment Sutra）所說：『動念和息念，都歸於迷惑昏沉。』《信心銘》（Faith Mind Inscription）說：『不認識玄妙的宗旨，徒勞地念誦清凈。』融大師說：『領悟這個宗旨的人，說道佛不是亦可。』如果還沒有相信的人，即使唸佛也成為妄語。所以知道不通達宗鏡，凡是有見解，都成為誹謗佛、誹謗法、誹謗僧。任憑萬千思慮。 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本：
【English Translation】 English version: The Perfect Teaching (Round Teaching) considers the unhindered and inexhaustible mind as the Buddha. Furthermore, the Tiantai school elucidates the Four Teachings of the Buddha: 1. the Tripitaka Teaching Buddha (Hinayana); 2. the Shared Teaching Buddha (Common Teaching); 3. the Distinct Teaching Buddha (Separate Teaching); 4. the Perfect Teaching Buddha (Round Teaching). If we consider the Suchness Buddha (Tathata Buddha, referring to the Buddha of true suchness nature), the Mind Buddha (Mind Buddha, referring to the mind is Buddha), the Inherent Nature Buddha (Inherent Nature Buddha, referring to the Buddha-nature that is inherently possessed), who does not possess them? If we consider the Buddha-land body (Buddha-land body, referring to the land where the Buddha resides), the Dharmakaya (Dharmakaya, referring to the Dharma-nature body of the Buddha), the Space Body (Space Body, referring to the Buddha-body that pervades space), what Dharma is not complete? Then everywhere is a Treasure Stupa (Treasure Stupa, referring to precious pagodas), where is the need to establish hills? Every thought becomes Right Enlightenment (Right Enlightenment, referring to correct enlightenment), where is the distinction of delusion? Like a blind person not seeing light, it is not the fault of the morning sun and evening twilight; like a person of small capacity not hearing the Perfect and Sudden Teaching, is it because the Buddha's wonderful meaning has closeness or distance? It is only because the Dharma is weak due to shallow roots, and the Way is broad in terms of great capacity. Shallow minds naturally feel, proving Wonderful Existence (Wonderful Existence, referring to inconceivable existence) as Impermanence (Impermanence, referring to the impermanence of things); what is suitable for meager blessings is to transform treasures into tiles. Vainly deluding one's own eyes, mistakenly recognizing another's body. Dividing reality (Reality, referring to truth) into thousands of differences, leading to hundreds of transformations in teaching methods. As the Mahavaipulya-anirdesa-sutra says: 'At that time, the Buddha told the Mahamegha-guhyagarbha Bodhisattva: Good man, you should now light the lamp of great wisdom, breaking the darkness of the madness and ignorance of all beings. If it is said that the Tathagata (Tathagata, the title of the Buddha) was truly born in the house of Sudhodana (Sudhodana, King Suddhodana), left home to study the Way, practiced asceticism, destroyed the demon soldiers, sat in the Bodhimanda, and attained Bodhi (Bodhi Path, referring to the path of enlightenment), it should be known that this person is slandering the Buddha. Rather cut off his head, pull out his tongue, and never utter such false words. Why? Because he does not well understand the secret words of the Tathagata.' Also, the Mahaparinirvana Sutra says: 'If it is said that Sakyamuni Buddha (Sakyamuni Buddha) descended from Tusita Heaven (Tusita Heaven) into his mother's womb, and even attained the Eight Aspects of Enlightenment (Eight Aspects of Enlightenment, referring to the eight important stages in the life of the Buddha), this is the one-sided view of the Sravakas (Sravaka, referring to those who practice by hearing the Dharma).』 Therefore, it is said that it is for beings of inferior understanding, appearing from the mother's womb. Therefore, entering this Zen Mirror (Zen Mirror, referring to the realm of Zen), the words spoken are without fault, and the thoughts are all true. If one has not yet reached this gate, what is said is right and wrong, and gathering the mind is still wrong. As the Perfect Enlightenment Sutra says: 'Moving thoughts and ceasing thoughts both return to confusion and dullness.' The Faith Mind Inscription says: 'Not recognizing the profound meaning, it is in vain to recite purity.' Master Rong said: 'Those who understand this purpose, saying that the Buddha is not, is also acceptable.' If those who have not yet believed, even reciting the Buddha becomes a lie. Therefore, knowing that not understanding the Zen Mirror, all views become slander of the Buddha, slander of the Dharma, and slander of the Sangha. Allowing for myriad thoughts and thousands of considerations.
。未有相應之日。才了此旨。自然一念無差。所以華嚴論云。從初發心十住之首。以三昧力。頓印三界。三世一際。諸法一味。解脫涅槃。常寂滅味。更無始終。因果一際。諸性一性。諸智一智。諸相一相。諸行一行。三世一念。一念三世。乃至十世。如是等法。自在無礙。此經法門。無始無終。名為常轉法輪。是故此經教門。依本安立。以備大根。依本一際。不立始終。為非虛妄見故。入一總得余。為法界一際故。不同權學。見未盡故。入余總得一。為法界體無礙故。如圓珠無方。如明鏡頓照。如虛空無隔。如響無依。如影不礙。如化人所生。此法門者。是該括始終一際。圓滿無礙。無成無壞。無出無沒。常轉法輪。若人了得此法門者。佛智。自然智。無師智。之所現前。為此法無出沒故。還以自然無出沒智。而自能得之。非情繫思量之所能。得也。一切權教法門。總在其中。一時而說。為諸權教。不出法界。無三世故。各依自見。無量差殊。此一乘教。是始成正覺時說。若依情。是最初成佛時說。若依智。無始終說。故知成佛說法。不離一念。如華嚴經中。毗目仙人。執善財手。即時善財。自見其身。往十方十佛剎微塵數世界中。到十佛剎微塵數諸佛所。見彼佛剎。及其眾會。諸佛相好。種種莊嚴。乃至或經。百
【現代漢語翻譯】 現代漢語譯本 未有相應之日，才瞭解此旨（宗旨）。自然一念不會有差錯。所以《華嚴論》說：『從最初發心十住之首，以三昧（Samadhi，禪定）力，頓然印定三界（欲界、色界、無色界），三世（過去、現在、未來）一際（平等），諸法一味（諸法平等），解脫涅槃（Nirvana，寂滅），常寂滅味（永恒寂靜的境界），更無始終，因果一際，諸性一性，諸智一智，諸相一相，諸行一行，三世一念，一念三世，乃至十世，如是等法，自在無礙。』此經法門，無始無終，名為常轉法輪（Dharmacakra，佛法永恒流轉）。 是故此經教門，依本安立，以備大根（根器深厚之人）。依本一際，不立始終，為非虛妄見故。入一總得余，為法界一際故。不同權學，見未盡故。入余總得一，為法界體無礙故。如圓珠無方，如明鏡頓照，如虛空無隔，如響無依，如影不礙，如化人所生。此法門者，是該括始終一際，圓滿無礙，無成無壞，無出無沒，常轉法輪。 若人了得此法門者，佛智（Buddha-jnana，佛的智慧），自然智（自發產生的智慧），無師智（無需教導而獲得的智慧），之所現前。為此法無出沒故，還以自然無出沒智，而自能得之，非情繫思量之所能得也。一切權教法門，總在其中，一時而說，為諸權教，不出法界，無三世故。各依自見，無量差殊。此一乘教（Ekayana，唯一的解脫之道），是始成正覺時說。若依情，是最初成佛時說。若依智，無始終說。故知成佛說法，不離一念。如《華嚴經》中，毗目仙人（Vimalamitra），執善財（Sudhana）手，即時善財，自見其身，往十方十佛剎微塵數世界中，到十佛剎微塵數諸佛所，見彼佛剎，及其眾會，諸佛相好，種種莊嚴，乃至或經百
【English Translation】 English version There is no corresponding day until one understands this principle (旨, purpose). Naturally, a single thought will not be mistaken. Therefore, the Avatamsaka Sutra says: 'From the very beginning of the ten abodes of initial aspiration, through the power of samadhi (三昧, meditative absorption), one instantly seals the Three Realms (三界, realms of desire, form, and formlessness), the three times (三世, past, present, and future) are one koti (際, limit/boundary), all dharmas are of one flavor (一味, equal), liberation Nirvana (涅槃, extinction of suffering), the flavor of constant stillness and extinction (常寂滅味, eternal tranquility), there is no beginning or end, cause and effect are one koti, all natures are one nature, all wisdoms are one wisdom, all forms are one form, all practices are one practice, the three times are one thought, one thought is the three times, even up to ten times, such dharmas are free and unobstructed.' This Dharma gate of the sutra has no beginning and no end, and is called the constantly turning Dharmacakra (法輪, Wheel of Dharma). Therefore, the teachings of this sutra are established according to the fundamental principle, in preparation for those with great capacity (大根, great roots). Based on the fundamental koti, it does not establish beginning or end, so as to avoid false views. Entering one, one obtains all others, because the Dharmadhatu (法界, realm of dharma) is one koti. It is different from provisional teachings, because their views are not complete. Entering the others, one obtains one, because the substance of the Dharmadhatu is unobstructed. It is like a round pearl without corners, like a bright mirror instantly illuminating, like empty space without separation, like an echo without reliance, like a shadow that does not obstruct, like something produced by a magical illusion. This Dharma gate encompasses the beginning and end as one koti, complete and unobstructed, without formation or destruction, without arising or ceasing, constantly turning the Dharmacakra. If one understands this Dharma gate, the wisdom of the Buddha (佛智, Buddha-jnana), natural wisdom (自然智, spontaneous wisdom), wisdom without a teacher (無師智, uninstructed wisdom) will manifest. Because this Dharma has no arising or ceasing, one can attain it through natural wisdom without arising or ceasing, it cannot be attained through emotional thinking and deliberation. All provisional teachings are contained within it, spoken at one time, because all provisional teachings do not go beyond the Dharmadhatu, and have no three times. Each relies on their own views, resulting in countless differences. This One Vehicle teaching (一乘教, Ekayana) is spoken at the time of initial enlightenment. According to emotion, it is spoken at the time of first becoming a Buddha. According to wisdom, there is no beginning or end to the speaking. Therefore, know that becoming a Buddha and speaking the Dharma are inseparable from a single thought. As in the Avatamsaka Sutra, when the Immortal Vimalamitra (毗目仙人) held the hand of Sudhana (善財), Sudhana immediately saw his own body going to worlds as numerous as dust motes in ten directions, arriving at the places of Buddhas as numerous as dust motes in ten Buddha-lands, seeing those Buddha-lands, their assemblies, the Buddhas' excellent marks, various adornments, even passing through hundreds of
千億不可說不可說佛剎微塵數劫。乃至時彼仙人。放善財手。善財童子。即自見身。還在本處。是知不動本位之地。而身遍十方。未離一念之中。而時經億劫。本位不動。遠近之剎歷然。一念靡移。延促之時宛爾。不依宗鏡。何以消文。萬法冥歸。終無別旨。
問。無性理同。一時成佛者。云何三乘等人。見佛有其差別。
答。隨心感現。影像不同。自業差殊。非佛有異。觀一水而俄分四等。皆自見殊。共寶器而飯色不同。非他業變。則全心是佛。全佛是心。即真如心。是法身佛。且法身無相。真性無形。形相尚無。云何差別。皆是自識。照影不同。如五百婆羅門。見灰身而起信。劬師羅長者。睹三尺而發心。無邊身菩薩。窮上界而有餘。住小聖之凡夫。觀丈六而無盡。如觀佛三昧經云。佛白父王。及敕阿難。吾今為汝。悉現具足身相。說是語已。佛從座起。令眾俱起。令觀如來。從頂順觀。至足輪相。復從足相。逆觀至頂。一一身份。分明了了。如人執鏡。自見面像。若生垢惡不善心者。若有能毀佛禁戒者。見像純黑。猶如灰人。五百釋子。但見灰人。有千比丘。見赤土色。優婆塞十六人。見黑象腳色。優婆夷二十四人。見如聚墨。比丘尼。見如白銀。優婆塞。優婆夷。有見如藍染青色。四眾悲淚。釋
【現代漢語翻譯】 現代漢語譯本 千億不可說不可說佛剎微塵數劫（極長的時間單位）。乃至當時那位仙人，放開了善財的手。善財童子立刻發覺自己，仍然身處原來的地方。由此可知，不動搖的本位之地，卻能身遍十方；未曾離開一念之間，卻經歷了億劫的時間。本位不動，遠近的佛剎清晰可見，一念也沒有轉移，時間的長短宛如幻覺。如果不依據《宗鏡錄》，又如何理解這些文字呢？萬法最終歸於同一處，沒有其他的宗旨。
問：無性的道理相同，一時成佛，為什麼三乘（聲聞乘、緣覺乘、菩薩乘）等人，見到的佛卻有差別呢？
答：隨著各自的心感應顯現，影像就不同。由於各自的業力不同，所以看到的佛的形象也不同，並非佛本身有差異。比如觀看同一條水，卻立刻分為四種不同的看法，都是各自的見解不同。共同使用一個寶器吃飯，飯的顏色卻不同，這不是其他人的業力造成的改變。那麼，整個心就是佛，整個佛就是心，也就是真如心，就是法身佛。而且法身沒有形象，真性沒有形狀，連形狀都沒有，怎麼會有差別呢？這些都是各自的意識，照見的影像不同。比如五百婆羅門，見到灰色的身體而生起信心；劬師羅長者，看到三尺高的佛像而發心。無邊身菩薩，窮盡上界還有剩餘；住在小乘境界的凡夫，觀看丈六金身也覺得沒有窮盡。《觀佛三昧經》中說，佛告訴父王，並且敕令阿難，『我現在為你們，完全顯現具足的身相。』說完這些話后，佛從座位上站起來，讓大眾都站起來，觀看如來。從頭頂開始順著觀看，直到足部的輪相；又從足部的輪相，逆著觀看直到頭頂。每一個身體的部分，都分明清楚，就像人拿著鏡子，自己看自己的面容。如果生起污垢、邪惡、不善的心，或者有能毀壞佛的禁戒的人，見到的佛像就是純黑色的，就像灰人。五百釋迦族的子弟，只見到灰人。有一千個比丘，見到的是赤土色。十六個優婆塞（男居士），見到的是黑象腳的顏色。二十四個優婆夷（女居士），見到的是像一團墨。比丘尼，見到的是像白銀。優婆塞、優婆夷，有見到的是像藍色染成的青色。四眾弟子悲傷地流淚。
【English Translation】 English version Immeasurable, unspeakable billions of Buddha-lands' worth of dust-mote kalpas (extremely long units of time). Even then, that ascetic released Sudhana's hand. Sudhana Kumara immediately realized that he was still in his original place. From this, it is known that while the unmoving original position remains, the body pervades the ten directions; without leaving a single thought, eons of time pass. The original position does not move, the distant and near Buddha-lands are clearly visible, and not a single thought shifts. The lengthening and shortening of time are like illusions. If one does not rely on the 'Zong Jing Lu' (Record of the Source Mirror), how can one understand these words? All phenomena ultimately return to the same place, with no other purpose.
Question: If the principle of no-self is the same, and enlightenment is attained simultaneously, why do those of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) see differences in the Buddha?
Answer: According to each individual's mind, the manifestations differ. Due to the differences in their own karma, the images of the Buddha they see are also different; it is not that the Buddha himself is different. For example, when looking at the same water, it is immediately divided into four different views, all due to their own different perceptions. When eating from the same precious vessel, the color of the food is different, but this is not a change caused by someone else's karma. Therefore, the entire mind is the Buddha, and the entire Buddha is the mind, which is the True Thus Mind, which is the Dharmakaya Buddha. Moreover, the Dharmakaya has no form, and the true nature has no shape. Since there is not even a shape, how can there be differences? These are all different reflections seen by their own consciousness. For example, the five hundred Brahmins, upon seeing a gray body, arose faith; the Elder Kusira, upon seeing a three-foot-tall Buddha image, generated the aspiration for enlightenment. The Bodhisattva of Boundless Body, even after reaching the upper realms, still has more to explore; the ordinary person dwelling in the realm of the Lesser Vehicle, even when viewing the sixteen-foot-tall golden body, feels that it is inexhaustible. As the 'Contemplation of Buddha Samadhi Sutra' says, the Buddha told his father, the King, and instructed Ananda, 'Now, for you, I will fully manifest the complete form of my body.' After saying these words, the Buddha rose from his seat, and had the assembly rise together to contemplate the Tathagata. Starting from the top of the head, they contemplated downwards to the wheel mark on the feet; then, starting from the wheel mark on the feet, they contemplated upwards to the top of the head. Each part of the body was clearly and distinctly visible, like a person holding a mirror and seeing their own face. If one generates defiled, evil, or unwholesome thoughts, or if there are those who can break the Buddha's precepts, the Buddha image they see will be pure black, like a gray person. The five hundred Shakya descendants only saw a gray person. One thousand monks saw a reddish-brown color. Sixteen Upasakas (male lay practitioners) saw the color of a black elephant's foot. Twenty-four Upasikas (female lay practitioners) saw something like a mass of ink. The Bhikshunis (nuns) saw something like white silver. Some Upasakas and Upasikas saw something like indigo-dyed blue. The fourfold assembly wept with sorrow.
子拔髮碎身。自述所見。乃至佛各為說。過去宿因。致茲異色。故識論云。境隨業識轉。是故說唯心。又密跡經云。一切天人見佛色量。或如黃金白銀。諸雜寶等。乃至或見丈六。或見一里。或見十里。乃至百億。無量無邊。遍虛空中。是則名為如來身密。故知隨見不同。跡分多種。不唯見佛。觀法亦然。隨智淺深。法成高下。如大涅槃經云。十二因緣。下智觀故。得聲聞菩提。中智觀故。得緣覺菩提。上智觀故。得菩薩菩提。上上智觀故。得佛菩提。乃至八相成道。不出剎那際三昧門。隨眾生見聞。自分時分。故先德云。是故如來。於一念中。八相成道。不出剎那際者。以降生時。即是成道時。即是度人時。即是入滅時。何以故。以一切法。同時俱成故。一成一切成。華嚴經云。不離覺樹。而升。釋天者。疏釋云。佛得菩提。智無不周。體無不在。無依無住。無去無來。然以自在即體之應。應隨體遍。緣感前後。有住有升。閻浮有感。見在道樹。天宮有感。見昇天上。非移覺樹之佛。而昇天宮。故云不離覺樹。而升釋殿。法慧偈云。佛子汝應觀。如來自在力。一切閻浮提。皆言佛在中。此不離也。我等今見佛。住于須彌頂。此而升也。又古師。釋有十義。一約處相入門。以一處中。有一切處故。是此天宮等。本在樹
【現代漢語翻譯】 現代漢語譯本 有人拔下頭髮，身體粉碎。各自陳述所見。於是佛陀分別給他們講述過去世的因緣，導致了這些不同的景象。所以《識論》說：『境界隨著業識而轉變。』因此說『唯心』。又《密跡經》說：『一切天人所見佛的身形大小，或者像黃金白銀，各種珍寶等，或者見到丈六金身，或者見到一里，或者見到十里，乃至百億，無量無邊，遍滿虛空。』這就是如來的身密。所以知道隨著所見不同，佛的示現也分為多種。不僅是見佛如此，觀察佛法也是這樣。隨著智慧的深淺，對佛法的理解也形成高下之別。如《大涅槃經》所說：『十二因緣，下等智慧的人觀察，可以得到聲聞菩提（Sravaka Bodhi，小乘的覺悟）；中等智慧的人觀察，可以得到緣覺菩提（Pratyekabuddha Bodhi，中乘的覺悟）；上等智慧的人觀察，可以得到菩薩菩提（Bodhisattva Bodhi，大乘的覺悟）；上上等智慧的人觀察，可以得到佛菩提（Buddha Bodhi，最高的覺悟）。』乃至八相成道（Eight Aspects of Enlightenment，佛陀示現成道的八個階段），都不出剎那際三昧門（Ksanatraya Samadhi，一念三昧）。隨著眾生的見聞，而有不同的時分。所以先德說：『因此如來，在一念之中，示現八相成道，沒有離開剎那際，是因為降生之時，就是成道之時，就是度人之時，就是入滅之時。』為什麼呢？因為一切法，同時成就的緣故。一成就，一切都成就。《華嚴經》說：『沒有離開菩提樹（Bodhi tree），而上升到釋天（Sakka，帝釋天）。』疏釋解釋說：『佛陀得到菩提，智慧無所不周遍，本體無所不在，無所依賴，無所執著，無去無來。然而以自在的本體應化，應化隨著本體而周遍，因緣感應有先後，有住有上升。閻浮提（Jambudvipa，我們所居住的世界）有感應，見到佛在菩提樹下；天宮有感應，見到佛上升到天上。不是移動菩提樹下的佛，而上升到天宮。』所以說沒有離開菩提樹，而上升到釋天之殿。法慧偈說：『佛子你應當觀察，如來自在的力量。一切閻浮提，都說佛在其中，這就是不離開。我們現在見到佛，住在須彌山頂（Mount Sumeru，佛教宇宙觀中的聖山），這就是上升。』又有古師，解釋有十種意義。一是約處所相入門，因為一處之中，有一切處，所以說此天宮等，本來就在樹下。
【English Translation】 English version Some plucked their hair and their bodies were crushed. Each described what they saw. Then the Buddha explained to each of them the past causes that led to these different appearances. Therefore, the Vijnaptimatrata-siddhi says: 'The realm transforms according to karmic consciousness.' That is why it is said 'mind-only'. Moreover, the Guhyasamaja Tantra says: 'All gods and humans see the Buddha's form and size, either like gold and silver, various treasures, or see a sixteen-foot body, or see one li (Chinese mile), or see ten li, even hundreds of millions, immeasurable and boundless, pervading empty space.' This is called the secret of the Tathagata's body. Therefore, it is known that appearances differ according to perception, and the manifestations are diverse. It is not only seeing the Buddha that is like this, but also observing the Dharma. According to the depth of wisdom, the understanding of the Dharma forms high and low distinctions. As the Mahaparinirvana Sutra says: 'The twelve links of dependent origination (Twelve Nidanas), when observed by those of lower wisdom, lead to Sravaka Bodhi (Enlightenment of Hearers); when observed by those of medium wisdom, lead to Pratyekabuddha Bodhi (Enlightenment of Solitary Realizers); when observed by those of higher wisdom, lead to Bodhisattva Bodhi (Enlightenment of Bodhisattvas); when observed by those of highest wisdom, lead to Buddha Bodhi (Enlightenment of Buddhas).' Even the Eight Aspects of Enlightenment (Eight Aspects of Enlightenment) do not go beyond the Ksanatraya Samadhi (Samadhi of the Three Moments). According to the perceptions of sentient beings, there are different times. Therefore, the ancient masters said: 'Therefore, the Tathagata, in a single moment, manifests the Eight Aspects of Enlightenment, without leaving the Ksanatraya, because the time of birth is the time of enlightenment, the time of saving people, and the time of entering Nirvana.' Why? Because all dharmas are accomplished simultaneously. When one is accomplished, all are accomplished. The Avatamsaka Sutra says: 'Without leaving the Bodhi tree (Bodhi tree), he ascends to the Trayastrimsa Heaven (Trayastrimsa Heaven).' The commentary explains: 'The Buddha attained Bodhi, his wisdom is all-pervasive, his essence is omnipresent, without reliance, without attachment, without going, without coming. However, with the self-existent essence responding, the response pervades with the essence, causes and conditions are felt in sequence, there is dwelling and ascending. Jambudvipa (Jambudvipa) feels the response, seeing the Buddha under the Bodhi tree; the heavenly palace feels the response, seeing the ascent to heaven. It is not moving the Buddha from the Bodhi tree to ascend to the heavenly palace.' Therefore, it is said that without leaving the Bodhi tree, he ascends to the Trayastrimsa Palace. The verse of Dharma Wisdom says: 'Disciple of the Buddha, you should observe the Tathagata's power of freedom. All of Jambudvipa say that the Buddha is in it, this is not leaving. We now see the Buddha dwelling on the summit of Mount Sumeru (Mount Sumeru), this is ascending.' Furthermore, ancient teachers explain that there are ten meanings. First, entering through the aspect of location, because in one place, there are all places, therefore, this heavenly palace, etc., was originally under the tree.
下。故不須起。然是彼用。故說升也。二亦約相入門。以一處。入一切處故。樹遍天中。亦不須起。欲用天宮。表法升進。故云升也。三由一切即一故。天在樹下。四由一即一切故。樹在天上。不起等準前。五。約佛身。謂此樹下身。即滿法界。遍一切處。則本來在彼。不待起也。機熟令見。故云升也。是故如來。以法界身。常在此。即是在彼。六約佛自在不思議解脫。謂坐即是行住等。在此即在彼。皆非下位測量故也。七約緣起相由門。八約法性融通門。九約表示顯法門。十約成法界大會門。不思議經云。以一切佛。一切諸法。平等平等。皆同一理。如陽焰等。一切眾生。及諸如來一切佛土。皆不離想。乃至若我分別。佛即現前。若無分別。都無所見。想能作佛。離想無有。如是三界。一切諸法。皆不離心。普賢觀經云。爾時行者。聞普賢說。深解義趣。憶持不忘。日日如是。其心漸利。普賢菩薩。教其憶念十方諸佛。隨普賢教。正心正意。漸以心眼。見東方佛。身黃金色。端嚴微妙。見一佛已。復見一佛。如是漸漸遍見東方一切諸佛。心想利故。遍見十方一切諸佛。無量壽經云。諸佛如來。是法界身。入一切眾生心想中。是故汝等。心想佛時。是心即具三十二相。八十隨形好。是心作佛。是心是佛。諸佛正遍知海
【現代漢語翻譯】 現代漢語譯本 下。所以不需要起身。然而那是他的作用，所以說是升起。第二，也是通過相入門，因為在一處，就能進入一切處。樹遍佈天中，也不需要起身。想要運用天宮，是爲了表示佛法的升進，所以說是升起。第三，因為一切即一，所以天在樹下。第四，因為一即一切，所以樹在天上。不起身等等，都和前面一樣解釋。第五，從佛身來說，這樹下的身，就是充滿法界，遍佈一切處，那麼本來就在那裡，不需要等待起身。機緣成熟了，讓他看見，所以說是升起。因此，如來以法界身，常在這裡，也就是在那裡。第六，從佛的自在不可思議解脫來說，坐就是行住等等，在這裡也就是在那裡，都不是下位者可以測量的。第七，從緣起相由門來說。第八，從法性融通門來說。第九，從表示顯法門來說。第十，從成就法界大會門來說。《不思議經》說：『以一切佛，一切諸法，平等平等，都同一理，像陽焰一樣。一切眾生，以及諸如來，一切佛土，都不離想。乃至如果我分別，佛就顯現於前；如果沒有分別，就什麼也看不見。想能成佛，離開想就沒有。』像這樣，三界一切諸法，都不離心。《普賢觀經》說：『當時修行者，聽普賢菩薩說，深刻理解其中的意義，記住而不忘記，每天都這樣，他的心就漸漸敏銳。普賢菩薩，教他憶念十方諸佛，隨著普賢菩薩的教導，正心正意，漸漸用心眼，看見東方佛，身黃金色，端莊微妙。看見一佛之後，又看見一佛，這樣漸漸遍見東方一切諸佛。因為心想敏銳，遍見十方一切諸佛。《無量壽經》說：『諸佛如來，是法界身，進入一切眾生心想中。所以你們心想佛的時候，這心就具有三十二相，八十隨形好。這心作佛，這心是佛。諸佛正遍知海。』
【English Translation】 English version Therefore, there is no need to rise. However, it is their function, hence it is said to 'ascend'. Secondly, it also enters through the aspect, because in one place, one can enter all places. The tree pervades the heavens, so there is no need to rise. Wanting to utilize the heavenly palace is to represent the advancement of Dharma, hence it is said to 'ascend'. Thirdly, because all is one, the heavens are beneath the tree. Fourthly, because one is all, the tree is in the heavens. 'No rising' etc. are explained as before. Fifthly, speaking from the perspective of the Buddha's body, this body beneath the tree is what fills the Dharma realm, pervading all places, so it is originally there, not waiting to rise. When the opportunity is ripe, let them see, hence it is said to 'ascend'. Therefore, the Tathagata, with the Dharma realm body, is always here, which is also there. Sixthly, speaking from the perspective of the Buddha's unhindered inconceivable liberation, sitting is the same as walking, standing, etc. Being here is the same as being there, none of which can be measured by those of lower standing. Seventhly, speaking from the perspective of the Dependent Origination Interdependence Gate. Eighthly, speaking from the perspective of the Dharma-nature Interpenetration Gate. Ninthly, speaking from the perspective of the Representation Manifestation Gate. Tenthly, speaking from the perspective of the Accomplishment of the Dharma Realm Assembly Gate. The Inconceivable Sutra says: 'With all Buddhas, all Dharmas, equally equal, all are of the same principle, like a mirage. All sentient beings, as well as all Tathagatas, all Buddha lands, are inseparable from thought. Even if I discriminate, the Buddha appears before me; if there is no discrimination, nothing is seen. Thought can create a Buddha, without thought there is nothing.' Like this, all Dharmas of the three realms are inseparable from the mind. The Universal Worthy Contemplation Sutra says: 'At that time, the practitioner, hearing Universal Worthy Bodhisattva speak, deeply understands the meaning, remembers and does not forget, doing so every day, his mind gradually becomes sharp. Universal Worthy Bodhisattva teaches him to remember the Buddhas of the ten directions, following Universal Worthy's teaching, with a correct mind and correct intention, gradually using the mind's eye, sees the Eastern Buddha, body of golden color, dignified and subtle. After seeing one Buddha, he sees another Buddha, thus gradually seeing all the Buddhas of the East. Because the mind's thought is sharp, he sees all the Buddhas of the ten directions. The Infinite Life Sutra says: 'All Buddhas, Tathagatas, are the Dharma realm body, entering the thoughts of all sentient beings. Therefore, when you think of the Buddha, this mind possesses the thirty-two marks, the eighty minor characteristics. This mind makes a Buddha, this mind is a Buddha. The Buddhas' ocean of perfect and complete knowledge.'
。從心想生。此無量壽經。為中下之機。作十六觀想。令韋提夫人等。暫現佛身。恐生外解。故有此說。是心是佛之文。令生實見。華嚴出現品云。佛子。譬如大海。其水潛流四天下地。及八十億諸小洲中。有穿鑿者。無不得水。而彼大海。不作分別。我出於水。佛智海水。亦復如是。流入一切眾生心中。若諸眾生觀察境界。修習法門。則得智慧清凈明瞭。而如來智。平等無二無有分別。但隨眾生心行異故。所得智慧各各不同。佛子。是為如來心相。又問明品頌云。譬如水一味。因器有差別。佛福田亦然。眾生心故異。又頌云。譬如凈明鏡。隨色而現像。佛福田如是。隨心獲眾報。起信論云。複次真如用者。謂一切諸佛。在因地時。發大慈悲。修行諸度四攝等行。觀物同己普皆救脫。盡未來際。不限劫數。如實了知自他平等。而亦不取眾生之相。以如是大方便智。滅無始無明。證本法身。任運起于不思議業。種種自在。差別作用。周遍法界真如等。而亦無有用相可得。何以故。一切如來。唯是法身。第一義諦。無有世諦。境界作用。但隨眾生見聞等故。而有種種作用不同。此用有二。一依分別事識。謂凡夫二乘心所見者。是名化身。此人不知轉識影現。見從外來。取色分限。然佛化身。無有限量。二依業識。謂諸菩薩
【現代漢語翻譯】 現代漢語譯本：從心想生。這部《無量壽經》是為中下根機的眾生，設立十六觀想，讓韋提夫人（Vaidehi，人名）等人暫時顯現佛身。這是爲了避免產生錯誤的理解，所以才有『是心是佛』的說法，使他們產生真實的見解。《華嚴經·出現品》說：『佛子，譬如大海，其水潛流四天下地，及八十億諸小洲中，有穿鑿者，無不得水。而彼大海，不作分別，我出於水。』佛智海水也是這樣，流入一切眾生心中。如果眾生觀察境界，修習法門，就能得到智慧，清凈明瞭。而如來的智慧，平等無二，沒有分別，只是隨著眾生心行的不同，所得的智慧也各不相同。佛子，這就是如來的心相。』 《華嚴經·問明品》的偈頌說：『譬如水一味，因器有差別。佛福田亦然，眾生心故異。』又說：『譬如凈明鏡，隨色而現像。佛福田如是，隨心獲眾報。』 《起信論》說：『其次，真如的功用，是指一切諸佛在因地時，發大慈悲心，修行各種佈施、持戒等行為，以四攝法等來觀物同己，普遍救度眾生，直到未來無盡的時期，不限於劫數，如實地了知自己和他人是平等的，但不執取眾生的表相。以這樣的大方便智慧，滅除無始以來的無明，證得根本法身，自然而然地產生不可思議的功業，種種自在，差別作用，周遍法界，與真如相等，但也沒有功用之相可以得到。為什麼呢？一切如來，唯是法身，是第一義諦，沒有世俗諦的境界作用，只是隨著眾生的見聞等，而有種種不同的作用。』 這種功用有兩種：一種是依據分別事識，也就是凡夫和二乘（指聲聞和緣覺）的心所見到的，這叫做化身。這些人不知道這是轉識所顯現的影像，認為是從外面來的，執取色相的界限。然而佛的化身，沒有**。另一種是依據業識，也就是諸菩薩
【English Translation】 English version: It arises from the mind. This Infinite Life Sutra (Amitabha Sutra) is designed for beings of middle and lower capacity, establishing the Sixteen Contemplations, allowing Lady Vaidehi (Vaidehi, a proper noun) and others to temporarily manifest the Buddha's body. This is to avoid generating incorrect understanding, hence the saying 'The mind is the Buddha,' to enable them to generate true insight. The Appearance Chapter of the Avatamsaka Sutra (Flower Garland Sutra) says: 'Buddha-child, it is like the great ocean, its water flowing secretly throughout the four continents and eighty billion small islands. Those who dig will invariably obtain water. But that great ocean does not discriminate, saying, 'I produce water.' The ocean of Buddha-wisdom is also like this, flowing into the hearts of all sentient beings. If sentient beings observe realms and cultivate Dharma methods, they will obtain wisdom, pure and clear. And the Tathagata's wisdom is equal and non-dual, without discrimination, but according to the different actions of sentient beings' minds, the wisdom obtained is also different. Buddha-child, this is the characteristic of the Tathagata's mind.' The verse in the Inquiries Chapter of the Avatamsaka Sutra says: 'It is like water of one flavor, differing due to the container. The field of merit of the Buddha is also like this, differing due to the minds of sentient beings.' It also says: 'It is like a clear and bright mirror, reflecting images according to colors. The field of merit of the Buddha is like this, obtaining various rewards according to the mind.' The Awakening of Faith Treatise says: 'Furthermore, the function of Suchness refers to all Buddhas, when on the causal ground, generating great compassion, cultivating various practices such as giving, upholding precepts, etc., using the Four Embracing Dharmas to view beings as equal to oneself, universally saving and liberating sentient beings, until the endless future, not limited by kalpas, truly knowing that oneself and others are equal, but not grasping the characteristics of sentient beings. With such great expedient wisdom, they extinguish beginningless ignorance, realize the fundamental Dharma-body, and naturally generate inconceivable karma, various free and different functions, pervading the Dharma Realm, equal to Suchness, but there is also no aspect of function to be obtained. Why? All Tathagatas are only the Dharma-body, the First Truth, without worldly truth's realm and function, but according to the seeing and hearing of sentient beings, there are various different functions.' This function has two types: one is based on the discriminating consciousness of affairs, which is what ordinary people and the Two Vehicles (referring to Sravakas and Pratyekabuddhas) see in their minds, and this is called the Transformation Body. These people do not know that this is the image manifested by the transformation of consciousness, thinking that it comes from outside, grasping the limits of form. However, the Transformation Body of the Buddha has no **. The other is based on karma consciousness, which is the consciousness of the Bodhisattvas.
從初發心。乃至菩薩究竟地。心所見者。名受用身。身有無量色。色有無量相。相有無量好。所住依果。亦其無量功德莊嚴。隨所應見。無量無邊。無際無斷。非於心外。如是而見。此諸功德。皆因波羅蜜等。無漏行熏。及不思議熏之所成就。具無邊喜樂功德相故。亦名報身。又凡夫等所見。是其粗用。隨六趣異。種種差別。無有無邊功德樂相。名為化身。初行菩薩。見中品用。以深信真如故。得少分見。知如來身。無去無來。無有斷絕。唯心影現。不離真如。然此菩薩猶未能離微細分別。以未入法身位故。凈心菩薩。見微細用。如是轉勝。乃至菩薩究竟地中。見之方盡。此微細用。是受用身。以有業識。見受用身。若離業識。則無可見。一切如來。皆是法身。無有彼此差別色相。互相見。故古釋云。依分別事識。謂凡夫二乘心所見者。是名化身者。凡夫二乘。未知唯識。計有外塵。即是分別事識義。今見佛身。亦謂心外。順彼事識分別計度。迷於唯心。故言從外來。不達即色是心。無有分劑。故云取色分劑不能盡知。
問。佛身何故唯眾生真心。與諸佛體平等無二。
答。但眾生迷於自理。起諸妄念。是時真如。但顯染相。以本覺內熏妄心。故有厭求。有厭求故。真用即顯。厭求劣故。相用即粗。厭求
【現代漢語翻譯】 現代漢語譯本：從最初發心，乃至菩薩的究竟地（菩薩修行的最高階段），心中所見到的佛身，名為受用身。此身具有無量的大小，每個大小又有無量的相，每個相又有無量的好。佛所居住的依報和正報，也具有無量的功德莊嚴。隨著所應見者的根器不同，所見到的佛身也無量無邊，沒有窮盡，沒有間斷，並非在心外而見。這些功德，都是因為修持波羅蜜（到達彼岸的方法）等無漏之行熏習，以及不可思議的熏習所成就的。因為具足無邊的喜樂功德之相，所以也名為報身。另外，凡夫等所見到的佛身，是其粗顯的作用，隨著六道眾生的不同，而有種種差別，沒有無邊的功德喜樂之相，名為化身。初行菩薩，見到中品的作用，因為深信真如（宇宙萬物的本性）的緣故，能夠得到少分的見解，知道如來之身，沒有來去，沒有斷絕，只是心的影像顯現，不離真如。然而，此菩薩仍然未能脫離微細的分別，因為尚未進入法身位（證悟法身的階段）的緣故。凈心菩薩，見到微細的作用，如此輾轉增勝，乃至菩薩在究竟地中，才能完全見到。此微細的作用，是受用身。因為有業識（由行為產生的意識），才能見到受用身，如果脫離業識，則無從得見。一切如來，都是法身，沒有彼此差別之色相，互相照見。所以古時的解釋說：『依據分別事識（凡夫和二乘人的意識），凡夫和二乘人心中所見到的佛身，名為化身。』凡夫和二乘人，不知道唯識（萬法唯心所現）的道理，認為有外在的塵境，這就是分別事識的含義。現在見到佛身，也認為是心外之物，順應他們的分別事識的分別計度，迷惑于唯心，所以說佛身『從外而來』，不明白即色是心，沒有分界，所以說『取色分劑不能盡知』。 問：佛身為什麼只是眾生的真心，與諸佛的本體平等無二？ 答：只是眾生迷惑于自身的真理，生起各種虛妄的念頭。這時，真如只是顯現染污之相。因為本覺（本有的覺悟）在內熏習妄心，所以產生厭離和追求。因為有厭離和追求，真如的作用就顯現出來。厭離和追求弱，那麼相和作用就粗糙；厭離和追求
【English Translation】 English version: From the initial arising of the aspiration for enlightenment, up to the ultimate stage of a Bodhisattva, what is seen in the mind is called the Sambhogakaya (Enjoyment Body). This body has limitless sizes, each size has limitless characteristics, and each characteristic has limitless qualities. The environment and retinue where the Buddha dwells also possess limitless meritorious adornments. According to what is appropriate to be seen, it is limitless, boundless, without end, and without interruption. It is not seen outside of the mind. These merits are all accomplished through the perfuming of the flawless practices such as the Paramitas (perfections), and the perfuming of the inconceivable. Because it possesses the aspect of limitless joy and meritorious qualities, it is also called the Reward Body. Furthermore, what is seen by ordinary beings is its coarse function, which varies according to the six realms, with various differences, without limitless meritorious joy, and is called the Nirmanakaya (Transformation Body). A Bodhisattva in the initial stages of practice sees the middle-grade function. Because of deep faith in Suchness (the true nature of all things), they are able to gain a small portion of insight, knowing that the body of the Tathagata (Thus Come One) has no coming or going, no interruption, but is only a reflection of the mind, inseparable from Suchness. However, this Bodhisattva is still unable to be free from subtle discriminations, because they have not yet entered the Dharmakaya (Dharma Body) stage. A Bodhisattva with a purified mind sees the subtle function, and in this way it becomes increasingly superior, until the Bodhisattva in the ultimate stage completely sees it. This subtle function is the Sambhogakaya. Because there is karmic consciousness, the Sambhogakaya can be seen. If karmic consciousness is absent, then there is nothing to be seen. All Tathagatas are the Dharmakaya, without differences in form or appearance, seeing each other. Therefore, ancient explanations say: 'Based on the discriminating consciousness of affairs (the consciousness of ordinary beings and those of the two vehicles), what is seen in the minds of ordinary beings and those of the two vehicles is called the Nirmanakaya.' Ordinary beings and those of the two vehicles do not understand the principle of Vijnanavada (Consciousness-only), believing that there are external objects, which is the meaning of discriminating consciousness of affairs. Now, seeing the Buddha's body, they also consider it to be something outside of the mind, conforming to their discriminating consciousness of affairs, being deluded by the Consciousness-only, therefore saying that the Buddha's body 'comes from outside', not understanding that form is mind, without division, therefore saying 'taking the divisions of form cannot be fully known'. Question: Why is the Buddha's body only the true mind of sentient beings, equal and non-dual with the essence of all Buddhas? Answer: It is only that sentient beings are deluded about their own inherent principle, giving rise to various false thoughts. At this time, Suchness only manifests defiled aspects. Because of the internal perfuming of the fundamental enlightenment with false mind, there arises aversion and seeking. Because there is aversion and seeking, the function of Suchness is manifested. If aversion and seeking are weak, then the form and function are coarse; if aversion and seeking are
漸增。用亦微細。如是漸漸。乃至心原。無明既盡。厭求都息。始覺同本。用還歸體。平等平等。無二無別。未至心原已還。用於識中。隨根顯現。故云識中現也。
問。若據此義。用從真起。何說言轉識現耶。
答。轉識即是賴耶中轉相。依此轉相。方起現識。現諸境界。此識即是真妄和合。
問。若據此義。乃是眾生自心中真如之用。云何說云佛報化也。
答。眾生真心。則諸佛體無差別。若隨流生死。即妄有功能。妄雖有功。離真不立。若返流出纏。真有功能。真雖有功。離妄不顯。就緣起和合中說其用耳。既從法身。起報化用。何得不是眾生真心耶。以真心是法家之身。凡聖同共一法身故。經云。心造諸如來。所以即心是佛故。
問。若真心即佛者。何故云從波羅蜜等因緣生。
答。此約本覺隨染義說。然其始覺。覺至心原。平等一際。有何差別。又即以諸佛悲智為增上。緣眾生機感。種子為因。托佛本質上。自心變影像。故云在自識中現。法界品。彌伽長者。徹見十方佛海。顯此定者。唯心之觀。知眾生界。無量無邊。皆心現故。明隨心念佛。諸佛現前。以唯心觀。遍該萬法。今約上中下根。隨自心觀。見佛不同。有其四等。一凡夫。由帶過去六道惡業習氣不盡。或
【現代漢語翻譯】 現代漢語譯本： 漸次增長，其作用也極其細微。像這樣漸漸深入，直至心之本源（心原）。當無明完全消盡，厭倦和追求都停止時，才開始覺悟到與本源相同。作用迴歸本體，平等無二，沒有差別。在尚未到達心之本源之前，作用還在識中，隨著根（感官）而顯現，所以說在識中顯現。
問：如果按照這個意義，作用是從真如產生的，為什麼又說是由轉識顯現呢？
答：轉識就是阿賴耶識（賴耶）中的轉相。依靠這個轉相，才產生現識，顯現各種境界。這個識是真妄和合的。
問：如果按照這個意義，乃是眾生自心中真如的作用，為什麼又說是佛的報身和化身呢？
答：眾生的真心與諸佛的本體沒有差別。如果隨順生死流轉，就妄有作用。妄雖然有作用，但離開真如就不能成立。如果從生死流轉中返回，脫離纏縛，真如就有作用。真如雖然有作用，但離開妄想就不能顯現。這只是就因緣和合中說它的作用罷了。既然是從法身（Dharmakaya）產生報身（Sambhogakaya）和化身（Nirmanakaya）的作用，怎麼能說不是眾生的真心呢？因為真心是法身之家，凡夫和聖人共同擁有一個法身。經中說：『心造諸如來』，所以說即心是佛。
問：如果真心就是佛，為什麼又說從波羅蜜（Paramita）等因緣而生呢？
答：這是就本覺隨順染污的意義來說的。然而，最初的覺悟，覺悟到心之本源，平等無二，有什麼差別呢？而且，也以諸佛的悲心和智慧作為增上緣，以眾生的根機感應和種子為因，依託于佛的本質上，自心變現出影像，所以說在自己的識中顯現。《法界品》中，彌伽長者（彌伽長者）徹底見到十方佛海，顯示這種禪定的人，唯有唯心之觀，知道眾生界無量無邊，都是心所顯現的。說明隨心念佛，諸佛就會現前。以唯心觀，普遍涵蓋萬法。現在根據上、中、下根器，隨著各自的內心觀想，見到的佛也不同，有四種等級。第一種是凡夫，由於帶有過去六道惡業的習氣沒有完全消除，或者
【English Translation】 English version: Gradually increasing, its function is also extremely subtle. Like this, gradually deepening, until the original source of the mind (Xin Yuan). When ignorance is completely exhausted, and weariness and seeking cease, then one begins to realize that it is the same as the original source. The function returns to the substance, equal and without difference. Before reaching the original source of the mind, the function is still in consciousness, manifesting according to the roots (senses), so it is said to manifest in consciousness.
Question: If according to this meaning, the function arises from Suchness (真如), why is it said that it is manifested by the transformed consciousness (轉識)?
Answer: The transformed consciousness is the transforming aspect in the Alaya consciousness (阿賴耶識). Relying on this transforming aspect, the present consciousness arises, manifesting various realms. This consciousness is the union of truth and delusion.
Question: If according to this meaning, it is the function of Suchness in the minds of sentient beings, why is it said to be the Reward Body (報身) and Manifestation Body (化身) of the Buddha?
Answer: The true mind of sentient beings is no different from the essence of all Buddhas. If one follows the flow of birth and death, there is a deluded function. Although delusion has function, it cannot be established apart from Suchness. If one returns from the flow of birth and death, escaping entanglement, Suchness has function. Although Suchness has function, it cannot manifest apart from delusion. It is only speaking of its function in the union of conditions. Since the Reward Body and Manifestation Body arise from the Dharmakaya (法身), how can it not be the true mind of sentient beings? Because the true mind is the home of the Dharmakaya, ordinary beings and sages share one Dharmakaya. The Sutra says: 'The mind creates all Tathagatas,' therefore it is said that the mind is Buddha.
Question: If the true mind is Buddha, why is it said to arise from the causes and conditions of Paramita (波羅蜜) etc.?
Answer: This is speaking from the meaning of original enlightenment following defilement. However, the initial enlightenment, enlightened to the original source of the mind, is equal and without difference, what difference is there? Moreover, it also takes the compassion and wisdom of all Buddhas as the enhancing condition, and the potential and seeds of sentient beings as the cause, relying on the essence of the Buddha, the mind transforms into images, so it is said to manifest in one's own consciousness. In the 'Dharmadhatu Chapter', the Elder Migajin (彌伽長者) thoroughly sees the ocean of Buddhas in the ten directions, showing that the one who reveals this samadhi is only the contemplation of mind-only, knowing that the realm of sentient beings is limitless and boundless, all manifested by the mind. It explains that following the mind to recite the Buddha, all Buddhas will appear before one. With the contemplation of mind-only, it universally encompasses all dharmas. Now, according to the superior, middle, and inferior capacities, following their own inner contemplation, the Buddhas they see are different, there are four levels. The first is ordinary beings, because they carry the residual habits of past evil karma from the six realms that have not been completely eliminated, or
見佛是樹神。天神。黑腳象。三尺等身。二小乘。由帶業生滅之見。見佛是金槍馬麥。打身出血。俱非樂相。三大乘。初終頓等。三教菩薩。由是唯識觀。佛乃是賴耶識中。轉識所現之相。故。見此佛身。唯是心現。不離真如。無有分劑。遍一切處。隨眾生根。自然顯現。此是樂相。四。一乘圓教菩薩。以法界圓明之智。依正該攝理事人法。以此之智。感見十身理事無礙。又三世融通一切。是故佛身不離十方道樹。常詣六天。智乃遍觀一切。恒無作念。十四科法身義云。經明法身者。跡指丈六同人身是聚義。而無非法。故有法身之稱。尋經之旨。以如來照體虛存為身。累盡為法。乃是所以真法身也。然即以善感應。應即隨類成異。但于見者是有。佛常無身故。經云。如來之身。是幻化身。
問。佛必無身者。云何以解感丈六耶。
答。眾生以未足之善。仰感如來至足之地。道足即能應化無方。未足故唯見其所見法。不達即身是虛幻也。
問。夫感應之道。皆由情徹冥契。故致事效于當時。內外理應是同。如婦人詣情幽冥。城為之崩。孝至而石開。此即事隨心變。云何以善感丈六。而云是虛幻身耶。
答。城崩石開。此由情感於物。物實故崩開。非虛。解感法身。法身非有。但信解為惑所壅隔
【現代漢語翻譯】 現代漢語譯本： 見佛在不同修行者眼中是不同的。樹神、天神、黑腳象等，認為佛是三尺等身的存在。二乘（小乘）的修行者，由於帶有業力生滅的見解，見佛是金槍馬麥（指佛受到的不好的待遇，如被金槍刺傷、食用馬麥），認為佛的示現並非是快樂的形象。三大乘（如初教、終教、頓教）的菩薩，由於唯識觀的認知，認為佛是阿賴耶識（Ālaya-vijñāna，藏識）中轉識所顯現的形象。因此，他們認為所見的佛身，唯是心識的顯現，不離真如（Tathātā，事物的真實本性），沒有固定的形態，遍一切處，隨眾生的根器，自然顯現，這才是快樂的形象。一乘圓教的菩薩，以法界圓明之智，依正該攝理事人法（總括現象與本質、理論與實踐、主體與客體），以此智慧，感見十身理事無礙（佛的十種身，在理和事上沒有障礙），又三世融通一切（過去、現在、未來三世融通無礙）。所以，佛身不離十方道樹（菩提樹），常詣六天（欲界六天），智慧能夠普遍觀察一切，恒常沒有造作之念。十四科法身義說，經文闡明法身（Dharmakāya，佛的法性之身），實際上是指丈六金身（佛的通常形象）同於人身，是聚集各種功德而成的，沒有哪一樣不是法，所以才有了法身的稱謂。探尋經文的旨意，是以如來的照體虛存為身，累盡為法，這才是真正的法身。然而，法身能夠以善感應，感應會隨著不同種類而呈現差異，但對於見到的人來說是真實存在的，佛本身並沒有固定的身形，所以經文說，如來之身，是幻化之身。
問：如果佛必定沒有固定的身形，那麼如何解釋眾生能夠感應到丈六金身呢？
答：眾生以未圓滿的善業，仰慕感應如來圓滿的境界。道業圓滿就能應化無方，未圓滿就只能見到他們所能理解的法，不能領悟到所見之身是虛幻的。
問：感應的道理，都是由於情感徹底溝通，才能在當時產生效果。內外之理應該是一樣的，比如婦人以至誠的情感感動了幽冥，城墻因此崩塌；孝心達到極致，石頭也會裂開。這說明事情會隨著心念而改變。為什麼以善業感應到丈六金身，卻說是虛幻之身呢？
答：城墻崩塌、石頭裂開，這是由於情感作用於實物，因為物體是真實的，所以才會崩塌和裂開，並非虛幻。而理解感應法身，是因為法身並非實有，只是因為信解被迷惑所阻礙。
【English Translation】 English version: Seeing the Buddha is different for different practitioners. Tree spirits, heavenly beings, and black-footed elephants perceive the Buddha as being three feet tall. Practitioners of the Two Vehicles (Śrāvakayāna and Pratyekayāna), due to their views of karma, birth, and death, see the Buddha as being subjected to negative experiences such as being pierced by a golden spear or consuming horse barley (referring to unpleasant treatments received by the Buddha), and thus do not perceive the Buddha's manifestation as a joyful image. Bodhisattvas of the Three Great Vehicles (such as the Initial, Final, and Sudden teachings), due to their understanding of the Consciousness-Only (Vijñānavāda) doctrine, believe that the Buddha is an image manifested from the transformed consciousness within the Ālaya-vijñāna (storehouse consciousness). Therefore, they believe that the Buddha's body they see is solely a manifestation of the mind, inseparable from the Tathātā (suchness, the true nature of things), without a fixed form, pervading all places, and naturally manifesting according to the capacities of sentient beings. This is the joyful image. Bodhisattvas of the One Vehicle (Ekayāna) Perfect Teaching, with the wisdom of the perfectly enlightened Dharmadhātu (realm of reality), comprehensively encompass phenomena and essence, theory and practice, subject and object. With this wisdom, they perceive the Ten Bodies (of the Buddha) as being unobstructed in principle and phenomena, and the three times (past, present, and future) as being interconnected. Therefore, the Buddha's body is inseparable from the Bodhi tree in all directions, constantly visiting the Six Heavens (of the Desire Realm), and wisdom can universally observe everything, constantly without any intentional thought. The meaning of the Fourteen Categories of Dharmakāya states that the scriptures explain the Dharmakāya (Dharma body of the Buddha), actually referring to the sixteen-foot golden body (the usual image of the Buddha) as being the same as a human body, formed by the accumulation of various merits, with nothing that is not Dharma, hence the term Dharmakāya. Exploring the meaning of the scriptures, it is that the Buddha's illuminating essence exists as the body, and the exhaustion of accumulated karma is the Dharma, which is the true Dharmakāya. However, the Dharmakāya can respond with goodness, and the response will vary according to different types, but it is real for those who see it. The Buddha himself does not have a fixed form, so the scriptures say that the body of the Tathāgata is an illusory body.
Question: If the Buddha definitely does not have a fixed form, how can we explain that sentient beings can sense the sixteen-foot golden body?
Answer: Sentient beings, with their incomplete good karma, aspire to sense the complete state of the Tathāgata. The completion of the path can respond and transform without limit, while incompleteness can only see the Dharma they can understand, unable to realize that the body they see is illusory.
Question: The principle of response is that only through thorough communication of emotions can effects be produced at that time. The principles of inner and outer should be the same. For example, a woman moved the underworld with sincere emotions, causing the city walls to collapse; when filial piety reaches its extreme, stones will crack. This shows that things change with thoughts. Why is it said that the sixteen-foot golden body sensed by good karma is an illusory body?
Answer: The collapse of city walls and the cracking of stones are due to emotions acting on real objects. Because the objects are real, they collapse and crack, not illusory. Understanding the sensed Dharmakāya is because the Dharmakāya is not real, but only because faith and understanding are obstructed by delusion.
。故見丈六為實。豈非人自見所感耶。
問。丈六若是虛幻。何由傳於實理耶。
答。理妙非粗不傳。猶影之傳於形也。
問。法身無形者。為即法身是丈六。為法身外別有丈六耶。
答。感法身為丈六。何有別也。如聲感谷而出響。豈容谷外別有響哉。
問。眾生為緣法身生見。為緣丈六生見耶。
答。感見法身所應。何緣見法身。如見影知有樹。不見樹也。
問。法身是常。丈六亦是常不。
答。丈六理是常。但於人是無常。故經云。如暗中樹影。非肉眼所見也。古釋云。佛常無身者。明。感應非真。法身是實。感是能感。屬眾生。應謂所應。屬佛。以眾生有感佛之善。自見不同。有見釋迦丈六彌勒千尺。或睹無邊之相。或見三尺之形。與眾生根善有淺深。遂令應身精粗隨異。故云佛真法身。猶若虛空。應物現形。如水中月。又佛常無身者。無分段變易之身。以法身至妙。不可以形質求。故云無身。據乎實理。非無妙色妙心。妙色。故能分形適變。妙心。故能虛能鑒故。天親頌云。報化非真佛。亦非說法者。金光明經云。應化二身是假名有。法身是真實有。道足即能應化無方者。以法身道足故。能應化無方。即是無所不應。無其定一之身。眾生位居信解。以未
【現代漢語翻譯】 現代漢語譯本：因此認為丈六金身是真實的，難道不是人們自己所感受到的嗎？
問：如果丈六金身是虛幻的，如何能傳達真實的道理呢？
答：精妙的道理不通過粗淺的事物就無法傳達，就像影子依附於形體一樣。
問：法身沒有形體，那麼是法身就是丈六金身，還是法身之外另有丈六金身呢？
答：感應法身而顯現為丈六金身，哪裡還有什麼區別呢？就像聲音感應山谷而發出迴響，難道山谷之外還有另外的迴響嗎？
問：眾生是因為法身而產生見解，還是因為丈六金身而產生見解呢？
答：感應所見是法身所應，哪裡是因為見到法身呢？就像見到影子就知道有樹，而不是直接見到樹。
問：法身是常住不變的，丈六金身也是常住不變的嗎？
答：丈六金身的理體是常住不變的，但對於人來說是無常的。所以經中說，就像黑暗中的樹影，不是肉眼所能見到的。古時的解釋說，佛常無身，是說感應不是真實的，法身才是真實的。感是能感，屬於眾生；應是所應，屬於佛。因為眾生有感應佛的善根，所以各自所見不同，有的見到釋迦牟尼佛的丈六金身，有的見到彌勒佛的千尺之身，或者看到無邊無際的相，或者見到三尺之形。與眾生的根性和善業有深淺，因此應化之身的精粗也隨著不同。所以說佛的真法身，就像虛空一樣，應物現形，就像水中的月亮。又說佛常無身，是沒有分段變易之身。因為法身至為精妙，不可以形體來求得，所以說無身。這是根據真實的道理來說的，並非沒有精妙的色相和精妙的心識。因為有精妙的色相，所以能夠分身適應變化；因為有精妙的心識，所以能夠虛空而能照鑒。所以天親菩薩的頌說：『報身和化身不是真佛，也不是說法者。』《金光明經》說：『應化二身是假名有，法身是真實有。』道行圓滿就能應化無方，因為法身道行圓滿，所以能應化無方，也就是無所不應，沒有固定的身形。眾生處於信解位，因為還沒有……
【English Translation】 English version: Therefore, to see the sixteen-foot body as real, is it not what people perceive themselves?
Question: If the sixteen-foot body is illusory, how can it convey the true principle?
Answer: Subtle principles cannot be conveyed without the aid of the coarse, just as a shadow is conveyed by a form.
Question: The Dharmakaya (法身) [Dharma body] is formless. Is the Dharmakaya the same as the sixteen-foot body, or is there a separate sixteen-foot body apart from the Dharmakaya?
Answer: The sixteen-foot body is a manifestation of the Dharmakaya in response to perception. How can there be a separation? It is like a sound echoing in a valley. Is there another echo outside the valley?
Question: Do sentient beings generate perception based on the Dharmakaya, or based on the sixteen-foot body?
Answer: What is perceived is a response of the Dharmakaya. Why would one perceive the Dharmakaya directly? It is like seeing a shadow and knowing there is a tree, without seeing the tree itself.
Question: The Dharmakaya is eternal. Is the sixteen-foot body also eternal?
Answer: The principle of the sixteen-foot body is eternal, but its manifestation to humans is impermanent. Therefore, the sutra says, 'Like the shadow of a tree in the dark, not seen by the physical eye.' Ancient interpretations say, 'The Buddha is always without a body,' meaning that the response is not the true form, but the Dharmakaya is real. 'Sensation' (感) [feeling] is the ability to sense, belonging to sentient beings; 'response' (應) [response] is what is sensed, belonging to the Buddha. Because sentient beings have the merit to sense the Buddha, their perceptions differ. Some see the sixteen-foot body of Shakyamuni (釋迦牟尼) [Sakyamuni], some see the thousand-foot body of Maitreya (彌勒) [Maitreya], some see boundless forms, and some see three-foot forms. The depth of sentient beings' roots and merits varies, so the refinement of the response body also varies. Therefore, it is said that the Buddha's true Dharmakaya is like empty space, manifesting forms in response to beings, like the moon in water. Furthermore, 'the Buddha is always without a body' means without a body that is subject to segmentation and change. Because the Dharmakaya is supremely subtle, it cannot be sought through physical form, hence it is said to be without a body. This is based on the true principle, not that there are no wondrous forms and wondrous minds. Because of wondrous forms, it can divide its body to adapt to changes; because of wondrous minds, it can be empty and yet illuminate. Therefore, Vasubandhu's (天親) [Vasubandhu] verse says, 'The reward body and the transformation body are not the true Buddha, nor are they the ones who preach the Dharma.' The Suvarnaprabhasa Sutra (金光明經) [Golden Light Sutra] says, 'The response body and the transformation body are nominally existent, while the Dharmakaya is truly existent.' One who has perfected the path can respond and transform without limit, because the Dharmakaya has perfected the path, so it can respond and transform without limit, meaning it responds to everything without a fixed form. Sentient beings are in the stage of faith and understanding, because they have not yet...
足之善。唯隨其所見丈六等身。不足之善者。法雲已還。信解善也。至足之地者。佛果極照。道滿菩提。名至足之地。以善未足故。不能了達丈六三尺等身。即是虛幻。唯法身及自受用身。可名真實。如婦人詣情幽冥。城為之崩者。列女傳云。杞梁妻。就其夫尸。于城下哭之。十日而城為之崩。孝至而石開者。漠書云。李廣無父。問其母曰。我父何耶。母曰。虎殺之。遂行。射虎于草中。夜見石似虎。射之沒羽。后射之終不入矣。以城石之事。隨心感變。所以崩開。理妙非粗不傳。由影之傳於形者。明丈六雖粗而能傳妙理。託事表理。寄言顯道。猶影傳於形。亦如指指月。清涼疏云。舊佛新成。曾無二體。新成舊佛。法報似分。無不應時。故即真而應。應隨性起。故即應而真。三佛圓融。十身無礙。故辯應現即顯真成。又佛身無依。應機普現。謂色無定色。若金剛之合朱紫。形無定形。猶光影之任修短。相無定相。似明鏡之對妍媸。故隨樂皆見。乃至一身多身。但由眾生分別心起。故無積無從。其猶並安千器。數步而千月不同。一道澄江。萬里而一月孤映。又如三舟共觀。一舟停住。二舟南北。南者。見月千里隨南。北者。見月千里隨北。停舟之者。見月不移。是為此月。不離中流而往南北。設百千共觀。八方各去。
【現代漢語翻譯】 現代漢語譯本： 所謂的『足之善』，僅僅是隨其所見，如丈六金身（佛像高度為一丈六尺）等。而『不足之善』，則是指法雲地（菩薩十地中的第十地）之前的信解之善。至於『至足之地』，指的是佛果的極盡照了，道業圓滿，菩提成就，因此稱為『至足之地』。因為善行尚未圓滿，所以不能完全了達丈六金身或三尺之身（指普通人身）皆是虛幻不實的，唯有法身（佛的真身）以及自受用身（佛為自身利益而顯現的報身）才能稱為真實。 如同婦人以至誠之心感應幽冥，使城池崩塌的故事。《列女傳》記載，杞梁妻在丈夫的屍體旁，于城下哭泣了十日，城墻因此崩塌。又如孝心至極而使石頭開裂的故事。《漢書》記載，李廣沒有見過父親，問母親說：『我的父親是誰？』母親說：『被老虎殺死了。』於是李廣出行，射殺老虎于草叢中。夜晚看見石頭像老虎，射箭，箭沒入羽毛。後來再射石頭，始終無法射入。以城池崩塌和石頭開裂之事，說明一切隨心感應而變化。其中的道理玄妙，不能用粗淺的方式來傳達，就像影子依附於形體一樣。說明丈六金身雖然是粗顯的形象，卻能傳達微妙的道理。借用事物來表達道理，寄託言語來顯明佛道，就像影子依附於形體，也像用手指指向月亮。 清涼疏中說：『舊佛和新成之佛，從來沒有兩個不同的本體。新成之佛和舊佛，從法身和報身來看似乎有所分別。』無不應時而現，所以從真如本體而顯現應化之身，應化之身隨真如自性而生起，所以從應化之身而證悟真如本體。三身佛圓融無礙，十身佛也是如此。所以說，辨明應化之身，就能顯現真如之體的成就。而且佛身沒有固定的依處，隨順眾生的根機而普遍顯現。所謂色（物質）沒有固定的顏色，就像金剛石可以混合紅色和紫色。形（形狀）沒有固定的形狀，就像光影可以隨著長短而變化。相（相貌）沒有固定的相貌，就像明鏡可以照出美麗的或醜陋的容顏。所以隨眾生的喜好而顯現不同的形象，乃至一身或多身，都只是由於眾生的分別心而生起。所以佛身沒有積聚，也沒有來處。就像在同一處安放千個器皿，從不同的角度觀看，就會看到千個月亮的倒影。一道澄澈的江水，綿延萬里，卻只有一個月亮的孤影映照其中。又如三條船一起觀月，一條船停住不動，另外兩條船分別向南向北行駛。向南行駛的船上的人，看到月亮隨著船向南移動千里；向北行駛的船上的人，看到月亮隨著船向北移動千里；停住不動的船上的人，看到月亮沒有移動。這輪明月，並沒有離開江水的中心而往南往北。即使有成百上千的人一起觀看，從四面八方離去。
【English Translation】 English version: The 'goodness of sufficiency' refers only to what is seen, such as the sixteen-foot golden body (a Buddha statue of sixteen feet in height). The 'goodness of insufficiency' refers to the faith and understanding before the Dharma Cloud Ground (the tenth of the ten Bodhisattva grounds). As for the 'ground of complete sufficiency,' it refers to the ultimate illumination of the Buddha-fruit, the perfection of the path, and the accomplishment of Bodhi, hence it is called the 'ground of complete sufficiency.' Because good deeds are not yet complete, one cannot fully realize that the sixteen-foot golden body or the three-foot body (referring to the ordinary human body) are all illusory and unreal. Only the Dharmakaya (the true body of the Buddha) and the Sambhogakaya (the reward body manifested by the Buddha for his own benefit) can be called real. It is like the story of a woman who, with utmost sincerity, moved the netherworld, causing the collapse of a city wall. The 'Biographies of Exemplary Women' records that the wife of Qiliang wept for ten days by her husband's corpse at the foot of the city wall, and the wall collapsed as a result. Another example is the story of extreme filial piety causing a stone to split. The 'Book of Han' records that Li Guang, having never seen his father, asked his mother, 'Who is my father?' His mother said, 'He was killed by a tiger.' Thereupon, Li Guang went out and shot a tiger in the grass. At night, he saw a stone resembling a tiger and shot an arrow, which penetrated to the feathers. Later, when he shot at the stone again, he could not penetrate it at all. The collapse of the city wall and the splitting of the stone illustrate that everything changes in response to the mind. The principle is profound and cannot be conveyed in a crude manner, just as a shadow depends on a form. This illustrates that although the sixteen-foot golden body is a coarse image, it can convey subtle principles. Using things to express principles, entrusting words to reveal the Buddha-way, is like a shadow depending on a form, or like using a finger to point at the moon. The Qingliang Commentary says: 'The old Buddha and the newly accomplished Buddha have never been two different entities. The newly accomplished Buddha and the old Buddha seem to be different from the perspective of the Dharmakaya and the Sambhogakaya.' They appear at all times, so the manifestation of the response body arises from the true nature, and the response body arises according to the true nature, so enlightenment of the true nature is attained from the response body. The three bodies of the Buddha are perfectly integrated and unobstructed, and so are the ten bodies. Therefore, it is said that clarifying the response body reveals the accomplishment of the true body. Moreover, the Buddha-body has no fixed abode, and universally manifests according to the capacities of sentient beings. So-called form (matter) has no fixed color, just as a diamond can be mixed with red and purple. Shape has no fixed shape, just as light and shadow can change with length. Appearance has no fixed appearance, just as a clear mirror can reflect beautiful or ugly faces. Therefore, different images appear according to the preferences of sentient beings, even one body or many bodies, all arising from the discriminating mind of sentient beings. Therefore, the Buddha-body has no accumulation and no origin. It is like placing a thousand vessels in the same place, and viewing them from different angles, one will see the reflections of a thousand moons. A clear river stretches for ten thousand miles, yet only one solitary moon is reflected in it. Or, like three boats viewing the moon together, one boat remains stationary, while the other two boats travel south and north respectively. Those on the boat traveling south see the moon moving south with the boat for a thousand miles; those on the boat traveling north see the moon moving north with the boat for a thousand miles; those on the stationary boat see the moon not moving. This bright moon does not leave the center of the river to go south or north. Even if hundreds or thousands of people view it together, departing in all directions.
則百千月各隨其去。是以情隔即法身成異。心通而玄旨必均。紜紜自他。于佛何預。是以真身寥廓。與法界合其體。包羅無外。與萬化齊其用。窮原莫二執跡多端。一身多身。經論異說。今說此經佛。為真為應。為一為多。若言真者。何名釋迦。居娑婆界。人天同見。若云應者。那言遮那。處蓮華藏。大菩薩見。見佛法身。若云一者。何以多處別現。若云異者。何復言而不分身。故說此經佛。並非前說。即是法界無盡身云。真應相融。一多無礙。即毗盧遮那。是釋迦故。常在此處。即他處故。遠在他方。恒住此故。身不分異。亦非一故。同時異處。一身圓滿。皆全現故。一切菩薩。不能思故。今先明十身。后彰無礙。言十身者。如前所述。今就佛上。自有十身。一菩提身。二愿身。三化身。四力持身。五相好莊嚴身。六威勢身。七意生身。八福德身。九法身。十智身。言無礙者。指歸中有十義。一用周無礙。謂于念劫剎塵等處。遮那佛現法界身云。業用無邊。悉周遍故。經頌云。如於此處見佛坐。一切塵中亦如是等。二相遍無礙。於一一差別用中。各攝一切業用。如在胎中。即有出家成道等類。如是一切自在無礙。三寂用無礙。雖現如是無邊自在。然不作意。不起念。常在三昧。不礙起用。不思議品云。於一念中。皆
【現代漢語翻譯】 則百千個月亮各自隨著它離去。因此，情執阻隔，法身就變得不同；心意相通，玄妙的旨意必然相同。紛紛擾擾的自他之別，與佛有什麼關係呢？因此，真身空曠寂寥，與法界融為一體，它的本體包容一切，沒有內外之分；它的作用與萬物齊一。追溯本源，真理只有一個，執著于表象，就會產生多種歧途。一身與多身，在經論中有不同的說法。現在所說的這部經中的佛，是真佛還是應化佛？是一還是多？如果說是真佛，為什麼又叫釋迦牟尼（Sakyamuni，能仁寂默），居住在娑婆世界（Saha World，意為堪忍世界），人天都能見到？如果說是應化佛，為什麼又說毗盧遮那佛（Vairocana，光明遍照），處在蓮華藏世界（Lotus Treasury World），只有大菩薩才能見到？如果說是一佛，為什麼又在多處分別顯現？如果說是多佛，為什麼又說佛不分身呢？所以說這部經中所說的佛，並非前面所說的佛，而是法界無盡身云，真身與應化身相互融合，一與多之間沒有障礙。即毗盧遮那佛就是釋迦牟尼佛，所以常在此處，即在他處，遠在他方。恒常安住於此，身不分異，也並非唯一，同時在不同地方，一身圓滿，全部顯現，一切菩薩都無法思議。現在先說明十身，然後彰顯無礙的道理。所說的十身，如前面所說，現在就佛自身來說，自有十身：一、菩提身（Bodhi-kaya，覺悟之身），二、愿身（Pranidhana-kaya，誓願之身），三、化身（Nirmana-kaya，變化之身），四、力持身（Adhisthana-kaya，加持之身），五、相好莊嚴身（Laksana-vyuha-kaya，具足妙相之身），六、威勢身（Anubhava-kaya，威德勢力之身），七、意生身（Manomaya-kaya，意念所生之身），八、福德身（Punya-kaya，福德所成之身），九、法身（Dharma-kaya，真理之身），十、智身（Jnana-kaya，智慧之身）。所說的無礙，指歸宗中有十種含義：一、用周無礙，指在念劫、剎塵等處，毗盧遮那佛顯現法界身云，業用無邊，全部周遍。經中的偈頌說：『如於此處見佛坐，一切塵中亦如是等。』二、相遍無礙，在每一個差別的作用中，各自包含一切業用，如在胎中，即有出家成道等事。像這樣一切自在無礙。三、寂用無礙，雖然顯現如此無邊的自在，但不作意，不起念，常在三昧（Samadhi，意為禪定），不妨礙起用。《不思議品》中說：『於一念中，皆
【English Translation】 Then hundreds of thousands of moons each follow their departure. Therefore, with emotional attachment as a barrier, the Dharmakaya (Dharma-kaya, the Body of Truth) becomes different; with the mind in communion, the profound meaning is necessarily the same. The myriad distinctions of self and other, what concern do they have with the Buddha? Therefore, the true body is vast and boundless, merging with the Dharmadhatu (Dharmadhatu, the realm of all phenomena) as its substance, encompassing all without exclusion; its function is equal to the myriad transformations. Tracing back to the origin, there is only one truth; clinging to appearances leads to multiple deviations. One body and many bodies are different interpretations in the sutras and treatises. Now, is the Buddha spoken of in this sutra true or manifested? One or many? If it is said to be true, why is he called Sakyamuni (Sakyamuni, the silent sage of the Sakyas), dwelling in the Saha World (Saha World, the world of endurance), seen by both humans and gods? If it is said to be manifested, why is it said that Vairocana (Vairocana, the light that shines everywhere) is in the Lotus Treasury World (Lotus Treasury World), seen only by great Bodhisattvas? If it is said to be one Buddha, why does he appear separately in many places? If it is said to be many Buddhas, why is it said that the Buddha does not divide his body? Therefore, the Buddha spoken of in this sutra is not the Buddha spoken of earlier, but the endless cloud of bodies of the Dharmadhatu, the true body and the manifested body interpenetrating, one and many without obstruction. That is, Vairocana is Sakyamuni, therefore he is always here, that is, in other places, far away in other realms. He constantly dwells here, the body is not divided, nor is it one, simultaneously in different places, one body is complete, all fully manifested, beyond the comprehension of all Bodhisattvas. Now, first explain the ten bodies, then reveal the principle of unobstructedness. The ten bodies, as mentioned earlier, now speaking of the Buddha himself, there are ten bodies: 1. Bodhi-kaya (Bodhi-kaya, the Body of Enlightenment), 2. Pranidhana-kaya (Pranidhana-kaya, the Body of Vow), 3. Nirmana-kaya (Nirmana-kaya, the Body of Transformation), 4. Adhisthana-kaya (Adhisthana-kaya, the Body of Empowerment), 5. Laksana-vyuha-kaya (Laksana-vyuha-kaya, the Body adorned with excellent marks), 6. Anubhava-kaya (Anubhava-kaya, the Body of majestic power), 7. Manomaya-kaya (Manomaya-kaya, the Body created by mind), 8. Punya-kaya (Punya-kaya, the Body of merit), 9. Dharma-kaya (Dharma-kaya, the Body of Truth), 10. Jnana-kaya (Jnana-kaya, the Body of Wisdom). The so-called unobstructedness refers to ten meanings in the Guizong: 1. Unobstructedness of pervasive function, referring to Vairocana Buddha manifesting the cloud of bodies of the Dharmadhatu in places such as kalpas of thought, dust motes of realms, etc., with boundless karmic functions, all completely pervasive. The verse in the sutra says: 'Just as one sees the Buddha sitting here, so it is in all dust motes.' 2. Unobstructedness of pervasive form, in each different function, each contains all karmic functions, such as in the womb, there are already matters such as leaving home and attaining enlightenment. Like this, everything is free and unobstructed. 3. Unobstructedness of quiescent function, although manifesting such boundless freedom, yet without intention, without arising thoughts, constantly in Samadhi (Samadhi, meaning meditative absorption), not hindering the arising of function. The chapter on 'Inconceivable' says: 'In one thought, all
能示現一切三世佛。教化一切眾生。而不捨離諸佛寂滅無二三昧。是為諸佛。不可譬喻。不可思議境界。譬如摩尼雨寶。天鼓出聲。皆無功用。任運成就。四依起無礙。如此所現。雖無功用。皆依海印三昧之力。而得顯現。經頌云。一切示現無有餘。海印三昧威神力。五真應無礙。即此應現無盡身云。即無生滅。即是法身平等一味。不礙業用。無有限量。六分圓無礙。即此遍法界盧舍那身。一一身。一一支分。一一毛孔。皆亦有自舍那全身。是故分處即圓滿。經頌云。如來無量功德海。一一毛孔皆悉見。七因果無礙。謂于身份毛孔處。現自舍那往昔本生。行菩薩行所受之身。及佛眉間出勝音等塵數菩薩。八依正無礙。謂此身云。即作一切器世間。經頌云。或作日月游虛空。或作河池井泉等。又亦潛身入彼諸剎。一一微細塵毛等處。皆有佛身圓滿普遍。九潛入無礙。謂入眾生界。如如來藏。雖作眾生。不失自性。故出現品云。佛智潛入眾生。又云。眾生心中。有佛成正覺等。又亦攝一切眾生。在一毛孔。善化天王頌云。汝應觀佛一毛孔。一切眾生悉在中等。十圓通無礙。謂此佛身。即理即事。即一即多。即依即正。即人即法。即此即彼。即情即非情。即深即廣。即因即果。即三身。即十身。同一無礙。如是無礙。但是一
【現代漢語翻譯】 現代漢語譯本 能示現一切過去、現在、未來三世諸佛（指時間上的過去、現在、未來），教化一切眾生，但不捨棄諸佛寂滅無二的三昧（指平等無別的禪定狀態）。這就是諸佛不可比喻、不可思議的境界。譬如摩尼寶珠降下寶物，天鼓發出聲音，都不需要任何功用，自然而然就能成就。四依（指法、義、智、斷）生起沒有障礙。如此所顯現的，雖然沒有功用，都是依靠海印三昧（指如大海般印現一切事物的禪定）的力量而顯現的。經文偈頌說：『一切示現沒有遺漏，都是海印三昧的威神之力。』 五真應無礙（指真實與應化之間沒有障礙），就是這應現無盡的身云，即無生滅，即是法身平等一味（指本體平等無差別），不妨礙業用（指各種作用），沒有**（原文此處缺失內容）。 六分圓無礙（指各個部分圓融沒有障礙），就是這遍滿法界的盧舍那身（Vairocana，報身佛）。每一個身，每一個支分，每一個毛孔，都各自有自性的盧舍那全身。所以部分之處就是圓滿。經文偈頌說：『如來無量功德海，每一個毛孔都能夠見到。』 七因果無礙（指原因和結果之間沒有障礙），是指在自身毛孔之處，顯現自身盧舍那佛往昔的本生（Jataka，指佛陀前世的故事），行菩薩行所受之身，以及佛眉間放出勝妙音聲等如塵沙數般的菩薩。 八依正無礙（指依報和正報之間沒有障礙），是指這身云，就化作一切器世間（指山河大地等物質世界）。經文偈頌說：『或者化作日月在虛空中游行，或者化作河流池塘井泉等等。』又潛身進入那些佛剎（Buddha-kshetra，指佛所居住的清凈國土），每一個微細的塵埃毛孔等處，都有佛身圓滿普遍。 九潛入無礙（指潛入沒有障礙），是指進入眾生界，如同如來藏（Tathagatagarbha，指一切眾生皆具如來智慧德相），雖然化作眾生，但不失去自性。所以《出現品》說：『佛智潛入眾生。』又說：『眾生心中，有佛成正覺等等。』又攝取一切眾生，在一毛孔之中。善化天王偈頌說：『你應該觀看佛的一個毛孔，一切眾生都在其中等等。』 十圓通無礙（指圓滿通達沒有障礙），是指這佛身，即是理也是事，即是一也是多，即是依報也是正報，即是人也是法，即是此也是彼，即是有情也是非情，即是深也是廣，即是因也是果，即是三身（指法身、報身、應身），也是十身（指十種不同型別的佛身），同一而沒有障礙。如此沒有障礙，只是一（指唯一的真如實相）。
【English Translation】 English version It can manifest all Buddhas of the three times (referring to past, present, and future in terms of time), teaching all sentient beings, without abandoning the samadhi (referring to the state of equal and undifferentiated meditation) of the Buddhas' extinction and non-duality. This is the incomparable and inconceivable realm of the Buddhas. For example, like a Mani jewel raining treasures, or a heavenly drum producing sound, all without any effort, naturally accomplishing. The four reliances (referring to Dharma, meaning, wisdom, and cessation) arise without obstruction. What is manifested in this way, although without effort, all relies on the power of the Samadhi of Ocean Seal (referring to the meditation that imprints all things like the ocean) to appear. The sutra verse says: 'All manifestations are without remainder, it is the majestic power of the Samadhi of Ocean Seal.' The fivefold true response without obstruction (referring to no obstruction between the real and the manifested), is this cloud of endlessly responding bodies, which is neither born nor dies, which is the Dharmakaya (Dharma-body) of equal and singular taste (referring to the essence being equal and without difference), not hindering karmic functions (referring to various functions), without ** (the original text is missing content here). The sixfold complete non-obstruction (referring to no obstruction between the parts), is this Vairocana body (Vairocana, the Sambhogakaya Buddha) pervading the Dharma realm. Each body, each limb, each pore, all have their own complete Vairocana body. Therefore, the part is complete. The sutra verse says: 'The Tathagata's immeasurable ocean of merit, can be seen in every pore.' The sevenfold cause and effect without obstruction (referring to no obstruction between cause and effect), refers to, at the pores of the body, manifesting one's own Vairocana Buddha's past Jataka (Jataka, referring to the stories of the Buddha's past lives), the body received from practicing the Bodhisattva path, and the Bodhisattvas as numerous as dust particles emanating from the Buddha's brow, emitting victorious sounds. The eightfold dependent and independent without obstruction (referring to no obstruction between the environment and the being), refers to this cloud of bodies, which transforms into all the container world (referring to the material world such as mountains and rivers). The sutra verse says: 'Or transforming into the sun and moon traveling in the sky, or transforming into rivers, ponds, wells, and springs, etc.' Also, it enters those Buddha-kshetras (Buddha-kshetra, referring to the pure land where the Buddha resides), in every subtle dust mote, there is the Buddha's body complete and pervasive. The ninefold unobstructed entry (referring to entering without obstruction), refers to entering the realm of sentient beings, like the Tathagatagarbha (Tathagatagarbha, referring to all beings possessing the wisdom and virtues of the Tathagata), although transforming into sentient beings, it does not lose its own nature. Therefore, the 'Appearance Chapter' says: 'The Buddha's wisdom enters sentient beings.' It also says: 'In the minds of sentient beings, there is a Buddha who attains enlightenment, etc.' Also, it gathers all sentient beings in one pore. The Good Transformation Heavenly King's verse says: 'You should observe one pore of the Buddha, all sentient beings are within it, etc.' The tenfold perfect penetration without obstruction (referring to perfect understanding without obstruction), refers to this Buddha body, which is both principle and phenomenon, which is both one and many, which is both dependent and independent, which is both person and Dharma, which is both this and that, which is both sentient and non-sentient, which is both deep and broad, which is both cause and effect, which is both the three bodies (referring to Dharmakaya, Sambhogakaya, Nirmanakaya) and the ten bodies (referring to ten different types of Buddha bodies), the same and without obstruction. Such non-obstruction is only one (referring to the one and only true suchness).
心。若有外塵。絲毫成滯。如華嚴經頌云。佛身非過去。亦復非未來。一念現出生。成道及涅槃。華嚴演義。釋見佛差別。今寄清涼。五臺求見文殊。以況法界見佛差別。總有十義。一或多機異處各感見。二。或同處各見。三或異時別見。四或同時異見。五或同時異處見。六或同處異時見。七或異時異處見。八或同時同處見。九或一人于同異互動時處。見多人所見。十或一人于同異俱時處。見一切人所見。謂同時同處。異時異處。名同異俱時處。既是一人時該多時。處遍諸處。見通諸境。故是普眼機也。故知文殊真體。尚非是一。見者自有差殊。可驗唯心。彌加深觀。又如雲。一文殊從一處東來。即一切處文殊者。一約義。復語其實德。如前溪之月。即是后溪及萬江百川之月。全入前溪。所以爾者。一切處月。不離本月故。本月落溪。則千處俱落。二約表者。文殊主般若門。若約觀照般若。智了萬境。無非般若。若白日麗天。無物不明矣。若實相般若。無法非實相故。無非般若。猶水遍波。無波非水。即大般若經云。般若波羅蜜多清凈。故色清凈。色清凈故。一切智智清凈。何以故。若般若波羅蜜多清凈。若色清凈。若一切智智清凈。無二無二分。無別無斷故。通於觀照。及實相也。
又問。佛前唯一普賢。何
【現代漢語翻譯】 現代漢語譯本 心。如果有一點點外在的塵埃，就會形成阻礙。正如《華嚴經》的偈頌所說：『佛身非過去，亦復非未來，一念現出生，成道及涅槃。』《華嚴演義》解釋了見佛的差別，現在借用清涼五臺山求見文殊菩薩的例子，來比喻在法界中見佛的差別。總共有十種情況：一、或者多個根機不同的人在不同的地方各自感應而見到；二、或者在同一個地方各自見到不同的景象；三、或者在不同的時間分別見到；四、或者在同一時間見到不同的景象；五、或者在同一時間不同的地方見到；六、或者在同一個地方不同的時間見到；七、或者在不同的時間不同的地方見到；八、或者在同一時間同一個地方見到；九、或者一個人在相同或不同的互動時間地點，見到多人所見；十、或者一個人在相同或不同的所有時間地點，見到一切人所見。所謂同時同處、異時異處，名為同異俱時處。既然是一個人，時間包含了多個時間，地點遍及所有地點，見解通達所有境界，所以是普眼根機。因此可知文殊菩薩的真體，尚且不是唯一的，見到的人自有差別，可以驗證唯心的道理。更加深入地觀察。又如說，『一文殊從一處東來，即一切處文殊』，一是約義理而言，復語其實際功德。如前溪的月亮，就是后溪以及萬江百川的月亮，完全映入前溪。之所以如此，是因為一切處的月亮，都不離本來的月亮。本來的月亮落入溪中，則千處都顯現月亮。二是約表法而言，文殊菩薩主掌般若之門。如果從觀照般若來說，智慧照了萬境，沒有不是般若的。如果像白日照耀天空，沒有東西不明白。如果從實相般若來說，沒有法不是實相，所以沒有不是般若的，就像水遍及波浪，沒有波浪不是水。即《大般若經》所說：『般若波羅蜜多清凈，所以色清凈；色清凈，所以一切智智清凈。』為什麼呢？因為般若波羅蜜多清凈，色清凈，一切智智清凈，無二無二分，無別無斷故。』貫通了觀照和實相。 又問：佛前只有一位普賢菩薩，為什麼呢？
【English Translation】 English version Mind. If there is even a trace of external dust, it becomes an obstruction. As the verse in the Avatamsaka Sutra says: 'The Buddha's body is neither past nor future; in a single moment, it appears, attaining enlightenment and nirvana.' The Avatamsaka Sutra Commentary explains the differences in seeing the Buddha. Now, I use the example of seeking to see Manjushri (Bodhisattva of Wisdom) on Mount Qingliang Wutai to illustrate the differences in seeing the Buddha in the Dharmadhatu (realm of reality). There are ten aspects in total: 1. Or multiple beings with different capacities, in different places, each perceive and see; 2. Or in the same place, each sees differently; 3. Or at different times, see separately; 4. Or at the same time, see differently; 5. Or at the same time, in different places, see; 6. Or in the same place, at different times, see; 7. Or at different times, in different places, see; 8. Or at the same time, in the same place, see; 9. Or one person, at the same or different interacting times and places, sees what many people see; 10. Or one person, at the same or different all times and places, sees what all people see. The so-called same time and same place, different times and different places, are called same and different simultaneous times and places. Since it is one person, the time encompasses multiple times, the place pervades all places, and the view penetrates all realms, therefore it is the capacity of the universal eye. Therefore, know that the true essence of Manjushri, is not even one; those who see it have their own differences, which can verify the principle of 'only mind'. Observe even more deeply. Furthermore, it is said, 'One Manjushri comes from one place in the east, which is Manjushri in all places.' One is in terms of meaning, and also speaks of its actual merit. Like the moon in the front stream, it is the moon in the back stream and the myriad rivers and hundreds of streams, completely entering the front stream. The reason for this is that the moon in all places is inseparable from the original moon. When the original moon falls into the stream, then it appears in a thousand places. Two is in terms of representation. Manjushri presides over the gate of Prajna (wisdom). If speaking from the perspective of contemplative Prajna, wisdom illuminates the myriad realms, and there is nothing that is not Prajna. If it is like the white sun shining in the sky, there is nothing that is not clear. If speaking from the perspective of reality Prajna, there is no dharma (phenomena) that is not reality, therefore there is nothing that is not Prajna, just as water pervades the waves, and there is no wave that is not water. That is, the Great Prajna Sutra says: 'Prajnaparamita (perfection of wisdom) is pure, therefore form is pure; form is pure, therefore all-knowing wisdom is pure.' Why? Because Prajnaparamita is pure, form is pure, and all-knowing wisdom is pure, without two, without two parts, without difference, without severance.' It connects contemplation and reality. Furthermore, it is asked: Why is there only one Samantabhadra (Universal Worthy Bodhisattva) before the Buddha?
以一一佛前。各有多耶。
答含有二義。一緣起相由。正約主伴。兼明即入。謂為主須一為伴必多。此一者。是即多之一。一切一也。多是全一之多。一一切也。二力用交徹。一有一切。普賢之身。不可思議。略有三類。一隨類身。隨人天等。見不同故。二漸勝身。乘六牙象等。相莊嚴故。三窮盡法界身。帝網重重。無有盡故。此第三身。含前二身。及無盡身。
又問。如上所說。則無一處無有普賢。今何不見。
釋有三意。一約機不見。是盲者過。二不見是見。見虛空身。以虛空不可見。若不見者。真見虛空。三亦遍不見處故者。明見則不遍。何者。以可見不可見。皆是普賢身。要令可見為身。則普賢身不周萬有。如智不可見。豈非智身耶。明知由有不見之處。方知遍耳。此第三身。何人能見。慧眼方見。非肉眼所見。如是慧眼。無見無不見矣。
宗鏡錄卷第十六
丁未歲高麗國分司大藏都監奉敕雕造 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第十七
慧日永明寺主智覺禪師延壽集
夫成佛之理。或云一念。或云三祇。未審定取何文。以印後學。
答。成佛之旨且非時劫。遲速之教。屬在權宜。故起信論明。為勇猛眾生。成佛在於一
【現代漢語翻譯】 一一佛前，各有多耶。
答：含有二義。一、緣起相由。正約主伴，兼明即入。謂為主須一，為伴必多。此一者，是即多之一，一切一也。多是全一之多，一一切也。二、力用交徹，一有一切。普賢（Samantabhadra，菩薩名）之身，不可思議。略有三類。一、隨類身，隨人天等，見不同故。二、漸勝身，乘六牙象等，相莊嚴故。三、窮盡法界身，帝網重重，無有盡故。此第三身，含前二身，及無盡身。
又問：如上所說，則無一處無有普賢（Samantabhadra，菩薩名）。今何不見？
釋：有三意。一、約機不見，是盲者過。二、不見是見，見虛空身。以虛空不可見，若不見者，真見虛空。三、亦遍不見處故者，明見則不遍。何者？以可見不可見，皆是普賢（Samantabhadra，菩薩名）身。要令可見為身，則普賢（Samantabhadra，菩薩名）身不周萬有。如智不可見，豈非智身耶？明知由有不見之處，方知遍耳。此第三身，何人能見？慧眼方見，非肉眼所見。如是慧眼，無見無不見矣。
宗鏡錄卷第十六
丁未歲高麗國分司大藏都監奉敕雕造 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第十七
慧日永明寺主智覺禪師延壽集
夫成佛之理，或云一念，或云三祇。未審定取何文，以印後學。
答：成佛之旨且非時劫，遲速之教，屬在權宜。故起信論明：為勇猛眾生，成佛在於一念。
【English Translation】 Before each and every Buddha, there are many more.
Answer: It contains two meanings. First, the arising of conditions is interdependent. It mainly concerns the relationship between the principal and the accompanying, while also clarifying their interpenetration. It means that to have a principal, there must be one, and to have companions, there must be many. This 'one' is one within the many, and all is one. The many are the many within the whole of one, and one is all. Second, the interaction of power and function, one contains all. The body of Samantabhadra (Universal Worthy Bodhisattva), is inconceivable. Roughly, there are three types. First, the body that accords with the type, according to humans, devas, etc., because their perceptions differ. Second, the gradually superior body, riding on six-tusked elephants, etc., with adorned appearances. Third, the body that exhausts the Dharma Realm, the net of Indra, layer upon layer, without end. This third body contains the previous two bodies, and the endless body.
Question: As mentioned above, there is no place without Samantabhadra (Universal Worthy Bodhisattva). Why can't we see him now?
Explanation: There are three meanings. First, not seeing is due to the capacity of the observer, it is the fault of the blind. Second, not seeing is seeing, seeing the body of emptiness. Because emptiness is invisible, if one does not see, one truly sees emptiness. Third, also because it is everywhere in unseen places, clarifying that seeing is not pervasive. Why? Because what is visible and invisible are both the body of Samantabhadra (Universal Worthy Bodhisattva). If only the visible is considered the body, then the body of Samantabhadra (Universal Worthy Bodhisattva) does not encompass all things. Like wisdom is invisible, is it not the body of wisdom? Clearly knowing that because there are unseen places, one knows it is pervasive. Who can see this third body? Only the eye of wisdom can see it, not the eye of flesh. Thus, the eye of wisdom is without seeing and without not seeing.
Zong Jing Lu (Record of the Source Mirror) Volume 16
Carved by the Korean National Branch of the Great Canon Bureau by Imperial Order in the Dingwei Year Taisho Tripitaka Volume 48, No. 2016 Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 17
Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yong Ming Temple
The principle of attaining Buddhahood, some say it is one thought, some say it is three kalpas. I don't know which text to definitively take to instruct later learners.
Answer: The essence of attaining Buddhahood is not about time and kalpas, the teachings of slowness and speed belong to expedient means. Therefore, the Awakening of Faith states: For courageous beings, attaining Buddhahood is in one thought.
念。為懈怠者。得果須滿三祇。但形教跡之言。盡成方便。楞嚴經鈔云。劫者。是時分義。而有成住壞空。皆由眾生。妄見所感。且妄見動。外感風輪。由愛發故。外感水輪。由堅執心。外感地輪。由研求懆故。外感火輪。由四大故。起六根。起六根故。見六塵。見六塵故。有時分。若了無明根本一念妄心。則知從心所生三界。畢竟無有。且時因境立。境尚本空。時自無體。何須更論劫數多少。但一念斷無明。何假更歷僧祇。是以首楞嚴經云。如幻三摩提彈指超無學。又云。想相為塵。識情為垢。二俱遠離。則汝法眼應時清明。云何不成無上知覺。圓覺經云。知幻即離。不作方便。離幻即覺。亦無漸次。故知長短之劫。由一念來。三乘趣果。並是夢中。說悟時事。皆無多劫耳。所以法華經。演半日為五十小劫。維摩經。演七日為一劫。又如涅槃經云。屠兒廣額。日殺千羊。后發心已。佛言。于賢劫中成佛。諸大菩薩。及阿羅漢疑雲。我等成佛即遠劫。廣額何故成佛在先。佛言。欲得早成者。即與早。欲得遠成者。即與遠。若頓見真性。即一念成佛。故知利鈍不同。遲速在我。可驗心生法生。心滅法滅矣。以三界無別法。但是一心作。一切境界。皆因動念。念若不生。境本無體。返窮動念。念亦空寂。即知迷時無失。悟
【現代漢語翻譯】 現代漢語譯本 對於懈怠的人來說，證得果位需要經歷漫長的三大阿僧祇劫（asamkhya kalpa，無法計量的時段）。但所有關於佛陀教化和示現的言語，都只是方便之說。《楞嚴經鈔》中說：『劫（kalpa）』是時間劃分的意義，而有成、住、壞、空的過程，這些都是由眾生的虛妄見解所感召的。而且，虛妄見解一旦產生，外在就會感應到風輪；由於愛慾的生髮，外在會感應到水輪；由於堅固執著的心，外在會感應到地輪；由於研究探索的急躁，外在會感應到火輪。由於四大（四大元素）的緣故，產生了六根（六種感官）；由於六根的產生，見到了六塵（六種感官對像）；由於見到六塵，才有了時間劃分。如果明白了無明（ignorance）的根本，就是一念的虛妄心，那麼就會知道，從心所產生的三界（三界：欲界、色界、無色界），畢竟是虛無的。而且，時間因境界而立，境界原本是空性的，時間自然沒有實體，何須再討論劫數的多少呢？只要一念斷除無明，何必再經歷阿僧祇劫？所以《首楞嚴經》說：『如幻三摩提（samadhi，禪定），彈指間超越無學（arhat，阿羅漢的果位）。』又說：『以思想作為塵埃，以情識作為污垢，兩者都遠離，那麼你的法眼（dharma eye）就會應時清明。』怎麼會不能成就無上知覺（anuttara-samyak-sambodhi，無上正等正覺）呢？《圓覺經》說：『知道虛幻即是遠離，不假借任何方便；遠離虛幻即是覺悟，也沒有漸進的次第。』所以知道長短的劫數，都是由一念而來的。三乘（聲聞乘、緣覺乘、菩薩乘）追求果位，都只是在夢中說覺悟時的事情，都沒有經歷多少劫。所以《法華經》將半天的時間演說為五十個小劫，《維摩經》將七天的時間演說為一個劫。又如《涅槃經》所說，屠夫廣額每天殺一千隻羊，後來發了菩提心，佛陀說他將在賢劫（bhadrakalpa，現在這個賢劫）中成佛。諸大菩薩和阿羅漢疑惑地說：『我們成佛都要經歷遙遠的劫數，廣額為什麼成佛反而先於我們？』佛陀說：『想要早點成就的，就讓他早點成就；想要晚點成就的，就讓他晚點成就。』如果頓悟真性，即在一念之間成佛。所以知道根性的利鈍不同，遲速在於自己。可以驗證心生則法生，心滅則法滅的道理。因為三界沒有別的法，都只是由一心所造作的。一切境界，都是因為動念而產生的。念頭如果不生起，境界原本就沒有實體。反過來追究動念的根源，念頭也是空寂的。這樣就知道，迷惑時沒有失去什麼，覺悟時
【English Translation】 English version For the indolent, attaining fruition requires fulfilling three asamkhya kalpas (asamkhya kalpa, immeasurable eons). However, all words about the Buddha's teachings and manifestations are merely expedient means. The Commentary on the Shurangama Sutra states: 'Kalpa (kalpa) is the meaning of time division, and there are processes of formation, dwelling, decay, and emptiness, all of which are induced by the deluded views of sentient beings.' Moreover, once a deluded view arises, the external world senses the wind wheel; due to the arising of love and desire, the external world senses the water wheel; due to the mind's firm attachment, the external world senses the earth wheel; due to the agitation of research and exploration, the external world senses the fire wheel. Because of the Four Great Elements (the four elements), the Six Roots (six sense organs) arise; because of the arising of the Six Roots, the Six Dusts (six sense objects) are seen; because of seeing the Six Dusts, there is time division. If one understands the root of ignorance (ignorance), which is the one thought of delusion, then one will know that the Three Realms (Three Realms: Desire Realm, Form Realm, Formless Realm) arising from the mind are ultimately non-existent. Moreover, time is established because of the environment, and the environment is originally empty; time naturally has no substance, so why discuss the number of kalpas? As long as one thought eradicates ignorance, why go through asamkhya kalpas? Therefore, the Shurangama Sutra says: 'Like the illusory samadhi (samadhi, meditative state), one transcends the state of no-learning (arhat, the fruit of Arhat) in the snap of a finger.' It also says: 'Taking thoughts as dust and emotional consciousness as defilement, if both are abandoned, then your Dharma Eye (dharma eye) will become clear immediately.' How can one not achieve unsurpassed perfect enlightenment (anuttara-samyak-sambodhi, unsurpassed complete enlightenment)? The Yuanjue Sutra says: 'Knowing illusion is liberation, without resorting to any expedient means; liberation from illusion is enlightenment, and there is no gradual sequence.' Therefore, know that long and short kalpas arise from one thought. The Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) pursuing fruition are only speaking about the events of enlightenment in a dream, and they do not experience many kalpas. Therefore, the Lotus Sutra expounds half a day as fifty small kalpas, and the Vimalakirti Sutra expounds seven days as one kalpa. Furthermore, as the Nirvana Sutra says, the butcher Guang'e killed a thousand sheep every day, and later developed bodhicitta (bodhicitta, the aspiration for enlightenment). The Buddha said that he would become a Buddha in the Bhadrakalpa (bhadrakalpa, the present fortunate kalpa). The great Bodhisattvas and Arhats doubted and said: 'Our becoming Buddhas will take distant kalpas, why will Guang'e become a Buddha before us?' The Buddha said: 'Those who want to achieve it early, let them achieve it early; those who want to achieve it late, let them achieve it late.' If one suddenly sees the true nature, one becomes a Buddha in one thought. Therefore, know that the sharpness and dullness of faculties differ, and the speed depends on oneself. One can verify the principle that when the mind arises, the Dharma arises; when the mind ceases, the Dharma ceases. Because there is no other Dharma in the Three Realms, it is all created by one mind. All realms arise because of moving thoughts. If thoughts do not arise, the realm originally has no substance. Reversing to investigate the source of moving thoughts, the thoughts are also empty and still. Thus, one knows that there is no loss in delusion, and in enlightenment
時無得。以無住真心。不增減故。如首楞嚴經云。佛言。富樓那。汝豈不聞。室羅城中。演若達多。忽于晨朝。以鏡照面。愛鏡中頭。眉目可見。瞋責己頭。不見面目。以為魑魅。無狀狂走。于意云何。此人何因無故狂走。富樓那言。是人心狂。更無他故。佛言。妙覺明圓。本圓明妙。既稱為妄。云何有因。若有所因。云何名妄。自諸妄想。展轉相因。從迷積迷。以歷塵劫。雖佛發明。猶不能返。如是迷因。因迷自有。識迷無因。妄無所依。尚無有生。欲何為滅。得菩提者。如寤時人。說夢中事。心縱精明。欲何因緣。取夢中物。況復無因。本無所有。如彼城中。演若達多。豈有因緣。自怖頭走。忽然狂歇。頭非外來。縱未歇狂。亦何遺失。富樓那。妄性如是。因何為在。汝但不隨分別世間業果眾生。三種相續。三緣斷故。三因不生。則汝心中演若達多。狂性自歇。歇即菩提。勝凈明心。本週法界。不從人得。何藉劬勞。肯綮修證。古釋云。頭無得失者。頭喻真性。無明迷時。性亦不失。無明歇時。亦不別得。歇即菩提者。但悟本體。五現量識。一切萬行。皆悉具足。即是菩提。如涅槃經云。一切眾生。本來成佛。無漏智性。本自具足。又頓從漸得名。俱稱方便。古釋云。若據說頓。亦是方便。若云漸頓俱是。亦謗于
【現代漢語翻譯】 現代漢語譯本 時無所得。因為無住的真心，不會增加也不會減少。如《首楞嚴經》所說：佛說：『富樓那（Purna，佛陀十大弟子之一）。你難道沒聽說過，室羅城（Sravasti，古印度城市）中，有個人名叫演若達多（Yajnadatta，經中用以比喻認妄為真的人），早晨忽然照鏡子，愛戀鏡中的頭，眉目清晰可見，又惱怒自己的頭，看不見自己的面目，以為是妖怪作祟，毫無緣由地狂奔。你認為如何？這個人是什麼原因無故狂奔？』富樓那說：『是這個人心中發狂，沒有其他原因。』佛說：『妙覺明圓，本來圓明精妙，既然稱為虛妄，怎麼會有原因？如果有所謂的原因，怎麼能稱為虛妄？只是各種虛妄的念頭，輾轉互相成為原因，從迷惑積累迷惑，經歷了漫長的塵劫。即使佛陀開示，仍然不能返回。這樣的迷惑之因，因為迷惑而存在。認識到迷惑沒有原因，虛妄沒有所依。尚且沒有產生，又想要滅除什麼？得到菩提（Bodhi，覺悟）的人，就像睡醒的人，講述夢中的事情。心中縱然精明，又有什麼因緣，去取得夢中的東西？何況本來就沒有原因，本來就一無所有。就像那城中的演若達多，哪裡有什麼因緣，自己嚇自己，追逐自己的頭？忽然狂病停止，頭不是從外面來的，縱然狂病沒有停止，又遺失了什麼？富樓那，虛妄的本性就是這樣，哪裡有什麼存在？你只要不隨順分別世間的業果眾生，這三種相續。三種因緣斷絕，三種因不生起，那麼你心中的演若達多，狂性自然停止。停止就是菩提，殊勝清凈光明的真心，本來周遍法界，不是從別人那裡得到的，何必憑藉辛勤的努力，去刻意地修行和證悟。』古德解釋說：『頭沒有得失，頭比喻真性。無明迷惑時，真性也沒有失去。無明止息時，也沒有另外得到。止息就是菩提，只要領悟本體，五種現量識，一切萬行，都完全具備，這就是菩提。』如《涅槃經》所說：『一切眾生，本來成佛，無漏的智慧本性，本來就具足。』又頓悟和漸悟，都稱為方便。古德解釋說：『如果說頓悟，也是方便。如果說漸悟和頓悟都是，那就是誹謗。
【English Translation】 English version There is no attainment at that time. Because of the non-abiding true mind, it neither increases nor decreases. As the Surangama Sutra says: The Buddha said, 'Purna (one of the ten great disciples of the Buddha), have you not heard that in the city of Sravasti (an ancient Indian city), there was a man named Yajnadatta (used in the sutra as a metaphor for mistaking illusion for reality), who suddenly looked in the mirror in the morning and fell in love with the head in the mirror, with its eyebrows and eyes clearly visible. Then he became angry with his own head, unable to see his face, and thought he was possessed by a demon, running madly for no reason. What do you think? What caused this man to run madly for no reason?' Purna said, 'It is because this man's mind is mad, there is no other reason.' The Buddha said, 'The wonderful, enlightened, bright, and perfect awareness is originally perfect, bright, and wonderful. Since it is called delusion, how can there be a cause? If there is a so-called cause, how can it be called delusion? It is only that various deluded thoughts mutually become causes, accumulating delusion upon delusion, passing through countless kalpas (aeons). Even if the Buddha explains it, it still cannot be reversed. Such a cause of delusion exists because of delusion. Recognizing that delusion has no cause, illusion has no basis. It has not even arisen, so what is there to extinguish? One who attains Bodhi (enlightenment) is like a person who wakes up from a dream and tells of the things in the dream. Even if the mind is clever, what cause or condition would there be to take things from the dream? Moreover, there is originally no cause, originally nothing at all. Like that Yajnadatta in the city, what cause or condition would there be for him to frighten himself and chase after his own head? Suddenly, the madness ceases. The head did not come from outside. Even if the madness has not ceased, what has been lost? Purna, the nature of delusion is like this, where is there any existence? You only need not follow the distinctions of the worldly karma, its results, and sentient beings, these three continuations. When the three conditions are cut off, the three causes do not arise, then the madness of Yajnadatta in your mind will naturally cease. Cessation is Bodhi, the supremely pure and bright mind, originally pervades the Dharma Realm, it is not obtained from others, why rely on diligent effort to deliberately cultivate and realize it?' Ancient masters explained: 'The head has no gain or loss, the head is a metaphor for true nature. When obscured by ignorance, true nature is not lost. When ignorance ceases, nothing is additionally gained. Cessation is Bodhi, as long as one realizes the essence, the five kinds of direct perception, all myriad practices, are fully possessed, this is Bodhi.' As the Nirvana Sutra says: 'All sentient beings are originally Buddhas, the unconditioned wisdom nature is originally complete.' Furthermore, both sudden and gradual enlightenment are called expedient means. Ancient masters explained: 'If one speaks of sudden enlightenment, it is also an expedient means. If one says that both gradual and sudden enlightenment are the same, that is slander.'
佛。俱不是。亦謗于佛。是以本覺體上。離頓漸。離言說。何處有頓漸名字。第六識動。有分別。不動。即等周法界。五現量識等。一一根皆遍法界。眼見色時。色不可得。元來等法界。法華經云。是法住法位。世間相常住。即知世間一切諸相。本來常任。何行位能知。唯佛于道場知已。導師方便說。為眾生迷不知。故說。若知。不俟更說。方知有說皆屬方便。
問。即自心成佛者。還立他佛不。若決定不立。則無諸佛之所威神建立。加被護念等。便成斷見。
答以自心性。遍一切處故。所以若見他佛。即是自佛。不壞自他之境。唯是一心。眾生如像上之模。若除模。既見自佛。亦見他佛。何者。雖見他佛。即是自佛。以自鑄出故。亦不壞他佛。以于彼本質上。雖變起他佛之形。即是自相分故。變與不變。皆是一心。所以因眾生迷悟二心。有見不見自他之理。若約真性。迷悟何從。自他俱泯。以法身無形。無自他相見之相。古德云。迷有二種。一心外取境。生想違理。故不能見無相之佛。二取內蘊相。不了性故。不見心佛。悟有二種。一了一切法。即心自性。性亦非性。情破理現。則見舍那身。稱於法性。無內外也。二了蘊性相。則見自心之佛。與舍那非一非異。如天帝釋不修天業。宮殿何以隨身。轉輪
【現代漢語翻譯】 現代漢語譯本：佛，俱不是，亦是誹謗佛。因此，本覺的本體上，遠離頓悟和漸悟，遠離言語和解說，哪裡會有頓悟和漸悟的名字呢？第六意識發動，產生分別；不發動時，就等同於周遍法界。五現量識等，每一個根都遍佈法界。眼睛看到顏色時，顏色是不可得的，本來就等同於法界。《法華經》說：『是法住於法位，世間相常住。』由此可知世間一切諸相，本來就是常任不變的。什麼修行位次能夠知曉這些呢？只有佛在道場中證悟后，作為導師才方便解說，因為眾生迷惑而不知曉，所以才說。如果知曉了，就不需要再說了。這才知道所有的說法都屬於方便之說。
問：如果說即自心成佛，那麼還需不需要設立其他的佛呢？如果決定不需要設立，那麼就沒有諸佛的威神建立，加持護念等等，那就變成了斷見。
答：因為自心性遍一切處，所以如果見到他佛，也就是見到自佛，不會破壞自他和他的境界，唯一是一心。眾生就像模子里的像，如果除去模子，既能見到自佛，也能見到他佛。為什麼呢？雖然見到他佛，也就是見到自佛，因為是從自己鑄造出來的。也不會破壞他佛，因為在他佛的本質上，雖然變現出他佛的形象，也就是自己的相分。變與不變，都是一心。所以因為眾生有迷惑和覺悟兩種心，才有見與不見自他和他的道理。如果從真性來說，迷惑和覺悟從何而來呢？自他和他的都泯滅了。因為法身無形，沒有自他和他的相見之相。古德說：『迷惑有兩種，一是心外取境，產生想法違背真理，所以不能見到無相之佛。二是取內蘊藏的相，不瞭解自性，所以不見心佛。』覺悟有兩種，一是瞭解一切法，就是心自性，自性也不是自性，情識破除，真理顯現，就能見到舍那身（舍那，Vairocana），與法性相稱，沒有內外之分。二是瞭解蘊的性相，就能見到自心之佛，與舍那（Vairocana）非一非異。就像天帝釋（天帝釋，Śakra）不修天業，宮殿怎麼會隨身呢？轉輪（轉輪，cakravartin）
【English Translation】 English version: Buddha, neither is it, is also slandering the Buddha. Therefore, on the substance of original enlightenment, it is away from sudden and gradual enlightenment, away from words and explanations, where would there be the names of sudden and gradual enlightenment? When the sixth consciousness moves, it produces discrimination; when it does not move, it is equal to pervading the entire Dharma Realm. The five present moment consciousnesses, etc., each root pervades the entire Dharma Realm. When the eyes see color, color is unattainable, originally equal to the Dharma Realm. The Lotus Sutra says: 'This Dharma abides in the Dharma position, the worldly appearances are constant.' From this, it can be known that all worldly appearances are originally constant and unchanging. What level of practice can know these? Only the Buddha, after realizing it in the Bodhi-mandala, as a guide, conveniently explains it, because sentient beings are confused and do not know, so he speaks. If they knew, there would be no need to speak further. Only then do we know that all teachings belong to expedient means.
Question: If one says that one becomes a Buddha through one's own mind, then is it still necessary to establish other Buddhas? If it is decided that it is not necessary to establish them, then there would be no majestic power established by all the Buddhas, no blessings and protection, etc., and it would become a nihilistic view.
Answer: Because the nature of one's own mind pervades all places, therefore, if one sees another Buddha, it is seeing one's own Buddha, without destroying the realm of self and other, it is only one mind. Sentient beings are like images in a mold. If the mold is removed, one can see both one's own Buddha and other Buddhas. Why? Although one sees another Buddha, it is seeing one's own Buddha, because it is cast from oneself. It also does not destroy other Buddhas, because on the essence of that other Buddha, although the form of another Buddha arises, it is one's own appearance. Change and no change are all one mind. Therefore, because sentient beings have two minds, delusion and enlightenment, there is the principle of seeing and not seeing self and other. If speaking from the true nature, where do delusion and enlightenment come from? Self and other are both extinguished. Because the Dharmakaya is formless, there is no appearance of seeing self and other. An ancient master said: 'There are two kinds of delusion: first, taking the environment outside the mind, producing thoughts that violate the truth, so one cannot see the formless Buddha. Second, taking the internal hidden appearances, not understanding the nature, so one does not see the mind-Buddha.' There are two kinds of enlightenment: first, understanding all dharmas, which is the self-nature of the mind, and the self-nature is also not self-nature, when emotions are broken and reason appears, then one can see the Vairocana (Vairocana) body, which corresponds to the Dharma nature, without inside or outside. Second, understanding the nature and appearance of the aggregates, then one can see the Buddha of one's own mind, which is neither one nor different from Vairocana (Vairocana). Just like Śakra (Śakra), the Lord of the Gods, does not cultivate heavenly deeds, how can his palace follow him? A Cakravartin (cakravartin)
王不作王因。七寶無由聚集。唯憑自善。外感勝緣。是以華嚴經云。佛子。一切如來。同一體性。大智輪中。出生種種智慧光明。佛子。汝等應知。如來於一解脫味。出生無量不可思議種種功德。眾生念言。此是如來神力所造。佛子。此非如來神力所造。佛子。乃至一菩薩。不于佛所曾種善根。能得如來少分智慧。無有是處。但以諸佛威德力故。令諸眾生見佛功德。而佛如來。無有分別。無成無壞。無有作者。亦無作法。佛子。是為如來應正等覺。出現之相。寶藏論云。夫所以真一無一而現不同。或有人唸佛佛現。念僧僧現。但彼佛非佛非非佛。而現於佛。乃至非僧非非僧。而現於僧。何以故。彼妄心。悕望現故。不覺自心所現。聖事緣起。一向為外境界。而有差別。實非佛法僧。而有異也。乃至譬如有人。于大冶邊。自作模樣。方圓自稱。愿彼融金。流入我模。以成形像。然則融金。雖成形像。其實融金。非像非非像。而現於像。彼人唸佛。亦復如是。大冶金。即喻如來法身。模樣者。即喻眾生希望。念融得佛故。以唸佛和合緣。生起種種身相。然彼法身。非相非非相。何謂非相。本無定相。何謂非非相。緣起諸相。然則法身。非現非非現。離性無性。非有非無。非心非意。不可以一切量度也。但彼凡夫隨心而有。
【現代漢語翻譯】 現代漢語譯本 國王不能憑空成為國王，七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）也不會無緣無故地聚集。一切都依賴於自身的善行，以及外部感應到的殊勝因緣。《華嚴經》中說：『佛子，一切如來，同一體性，在大智輪中，出生種種智慧光明。佛子，你們應當知道，如來從一種解脫之味中，出生無量不可思議的種種功德。』 眾生會想：『這是如來的神力所創造的。』佛子，這並非如來的神力所創造。佛子，乃至一個菩薩，如果沒有在佛那裡種下善根，是不可能得到如來少分的智慧的。沒有這樣的道理。只是因為諸佛的威德力，才讓眾生見到佛的功德。而佛如來，沒有分別，沒有成就也沒有壞滅，沒有作者，也沒有造作的方法。佛子，這就是如來應正等覺（梵文：Sammasambuddha）出現的景象。 《寶藏論》中說：『之所以真一（真實不二）無一（沒有第二個）而顯現不同，是因為有人唸佛，佛就顯現；念僧，僧就顯現。但那佛非佛也非非佛，而顯現為佛；乃至非僧也非非僧，而顯現為僧。』為什麼呢？因為妄心希望顯現，不覺察是自己心所顯現的。聖事緣起，一概認為是外在境界，而產生差別。實際上佛法僧，並沒有不同。 好比有人在大冶煉爐旁邊，自己製作模具，方圓大小自己決定，希望那融化的金子，流入我的模具，以形成形象。那麼融化的金子，雖然形成了形象，但實際上融化的金子，非像也非非像，而顯現為像。那人唸佛，也是這樣。大冶煉爐的金子，就比喻如來的法身（梵文：Dharmakaya），模具，就比喻眾生的希望。唸佛，希望融合而得到佛的緣故，以唸佛的和合因緣，生起種種身相。然而那法身，非相也非非相。什麼叫非相？本來沒有固定的相。什麼叫非非相？因緣生起諸相。那麼法身，非現也非非現，離性無性，非有非無，非心非意，不可以用一切量來衡量。但那凡夫，隨心而有（種種認知）。
【English Translation】 English version A king does not become a king without cause. The seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, amber) do not gather for no reason. Everything depends on one's own good deeds and the superior conditions sensed externally. Therefore, the Avatamsaka Sutra says: 'Buddha-children, all Tathagatas (如來), are of the same essence, and from the wheel of great wisdom, various lights of wisdom are born. Buddha-children, you should know that the Tathagata gives rise to immeasurable and inconceivable merits from one taste of liberation.' Sentient beings may think: 'This is created by the divine power of the Tathagata.' Buddha-children, this is not created by the divine power of the Tathagata. Buddha-children, even a Bodhisattva (菩薩), who has not planted good roots in the presence of the Buddha, cannot obtain even a small portion of the Tathagata's wisdom. There is no such possibility. It is only because of the majestic power of the Buddhas that sentient beings see the merits of the Buddha. But the Buddha Tathagata has no discrimination, no attainment, no destruction, no creator, and no method of creation. Buddha-children, this is the appearance of the Tathagata, the Perfectly Enlightened One (Sammasambuddha).' The Treatise on the Treasure Trove says: 'The reason why the truly one (real and non-dual) and without a second manifests differently is because when someone recites the name of the Buddha, the Buddha appears; when someone recites the name of the Sangha (僧), the Sangha appears. But that Buddha is neither Buddha nor non-Buddha, yet appears as Buddha; and even is neither Sangha nor non-Sangha, yet appears as Sangha.' Why? Because the deluded mind hopes for manifestation, and does not realize that it is manifested by its own mind. The arising of sacred events is entirely regarded as an external realm, thus creating differences. In reality, the Buddha, Dharma (法), and Sangha are not different. It is like someone who, beside a great smelting furnace, makes a mold himself, determining the shape and size, hoping that the molten gold will flow into my mold to form an image. Then, although the molten gold forms an image, in reality, the molten gold is neither image nor non-image, yet appears as an image. That person reciting the name of the Buddha is also like this. The gold in the great smelting furnace is like the Dharmakaya (法身) of the Tathagata, and the mold is like the hopes of sentient beings. Reciting the name of the Buddha, hoping to merge and obtain the Buddha, thus, through the combined conditions of reciting the name of the Buddha, various forms arise. However, that Dharmakaya is neither form nor non-form. What is meant by non-form? Originally, there is no fixed form. What is meant by non-non-form? Various forms arise from conditions. Then, the Dharmakaya is neither manifest nor non-manifest, beyond nature and without nature, neither existent nor non-existent, neither mind nor intention, and cannot be measured by any means. But that ordinary person has (various cognitions) according to his mind.'
即生現佛想。一向謂彼心外有佛。不知自心和合而有。或一向言心外無佛。即為謗正法也。釋曰。何謂非相。本無定相者。以因心所現。外相無體。從心感生。緣盡即滅。何相之有。故云本無定相。何謂非非相。緣起諸相者。既稱無定。但隨緣現。因緣和合。幻相不無。故云緣起諸相。若能不生分別。不執自他。內不執有而取諸蘊。外不執無而謗正法。則開眼閤眼。舉足下足。非見非非見。為真見佛矣。寶性論云。依佛義故。經云。佛告阿難。言。如來者。非可見法。是故眼識。不能得見故。依法義故。經云。所言法者。非可說事。以是故。非耳識所聞故。依僧義故。經云。所言僧者。名無為。是故不可身心供養。禮拜讚歎。故知三寶。如虛空相。非見聞之所及。則眾生之心佛。度佛心之眾生。若有一法對治。盡成邪見。故六祖云。邪來正度。迷來悟度。愚來智度。惡來善度。如是度者。即是真度。
問。既心外無佛。見佛是心。云何教中。有說化佛來迎。生諸凈剎。
答。法身如來。本無生滅。從真起化。接引迷根。以化即真。真應一際。即不來不去。隨應物心。又化體即真。說無來去。從真流化。現有往還。即不來相而來。不見相而見也。不來而來。似水月之頓呈。不見而見。猶行雲之忽現。
【現代漢語翻譯】 現代漢語譯本 如果有人當下就產生佛的形象，總是認為佛在自身的心外，卻不知道佛是由自心和合而成的。或者有人一味地說心外沒有佛，這就是誹謗正法。解釋說：什麼叫做『非相』？就是說本來沒有固定的相。因為是由因心所顯現，外在的相沒有實體，是從心感應而生，緣分盡了就滅亡，哪裡有什麼相可言？所以說本來沒有固定的相。什麼叫做『非非相』？就是說由因緣生起的各種相。既然稱為沒有固定的相，就隨著因緣而顯現。因緣和合，幻化的相也不是沒有。所以說是由因緣生起的各種相。如果能夠不產生分別心，不執著于自己和他人，內在不執著于『有』而執取五蘊，外在不執著于『無』而誹謗正法，那麼睜眼閉眼，抬腳落腳，非見也非非見，才是真正地見到佛。寶性論中說：依據佛的意義，經中說，佛告訴阿難，說：『如來，不是可以用眼睛看到的法。』所以眼識不能得見。依據法的意義，經中說：『所說的法，不是可以用言語表達的事。』因此，不是耳朵所能聽到的。依據僧的意義，經中說：『所說的僧，名為無為。』因此，不能用身心供養、禮拜讚歎。由此可知，三寶如同虛空之相，不是見聞所能達到的。那麼眾生的心就是佛，度化佛心的眾生。如果有一種法用來對治，全部都會變成邪見。所以六祖說：『邪來正度，迷來悟度，愚來智度，惡來善度。』這樣度化，才是真正的度化。
問：既然心外沒有佛，見佛就是見自心，為什麼經教中，有說化佛來迎接，往生到各個清凈剎土？
答：法身如來，本來沒有生滅。是從真如中生起化身，接引迷惑的眾生。因為化身即是真身，真身和應化身是一體的，所以不來不去，隨著眾生的心而應現。又化身的本體就是真身，所以說沒有來去。從真身流現出化身，現有往來，就是不來之相而來，不見之相而見。不來而來，好像水中的月亮突然顯現；不見而見，猶如飄浮的雲彩忽然出現。
【English Translation】 English version If one immediately generates the thought of a Buddha, always thinking that the Buddha is outside of one's own mind, not knowing that the Buddha is formed by the union of one's own mind. Or if one insists that there is no Buddha outside the mind, that is slandering the true Dharma. Explanation: What is meant by 'non-form'? It means that originally there is no fixed form. Because it is manifested by the causal mind, the external form has no substance, it arises from the response of the mind, and it ceases when the conditions are exhausted. What form is there to speak of? Therefore, it is said that originally there is no fixed form. What is meant by 'not non-form'? It means the various forms that arise from conditions. Since it is called having no fixed form, it manifests according to conditions. When conditions come together, the illusory forms are not non-existent. Therefore, it is said that the various forms arise from conditions. If one can avoid generating discriminating thoughts, not clinging to self and others, not clinging to 'existence' internally and grasping the five skandhas, and not clinging to 'non-existence' externally and slandering the true Dharma, then whether opening or closing the eyes, raising or lowering the feet, neither seeing nor not seeing, is truly seeing the Buddha. The Ratnagotravibhāga (寶性論) says: According to the meaning of the Buddha, the sutra says, the Buddha told Ānanda (阿難), saying: 'The Tathāgata (如來) is not a Dharma that can be seen.' Therefore, eye-consciousness cannot see it. According to the meaning of the Dharma, the sutra says: 'What is called Dharma is not something that can be spoken of.' Therefore, it cannot be heard by ear-consciousness. According to the meaning of the Sangha, the sutra says: 'What is called Sangha is named non-action (無為).' Therefore, it cannot be offered to, worshiped, or praised with body and mind. From this, it is known that the Three Jewels (三寶) are like the aspect of emptiness, not reachable by seeing or hearing. Then the mind of sentient beings is the Buddha, liberating sentient beings with the mind of the Buddha. If there is one Dharma used to counteract, all will become wrong views. Therefore, the Sixth Patriarch (六祖) said: 'Use right to liberate wrong, use enlightenment to liberate delusion, use wisdom to liberate foolishness, use goodness to liberate evil.' Liberating in this way is true liberation.
Question: Since there is no Buddha outside the mind, and seeing the Buddha is seeing one's own mind, why do the teachings say that a manifested Buddha comes to greet and one is born in various pure lands (凈剎) ?
Answer: The Dharmakāya (法身) Tathāgata (如來) originally has no birth or death. It arises from Suchness (真如) to manifest a transformation body (化身), to guide deluded beings. Because the transformation body is the true body, the true body and the manifested body are one, so it neither comes nor goes, responding to the minds of beings. Also, the essence of the transformation body is the true body, so it is said that there is no coming or going. From the true body flows the transformation body, presently there is coming and going, which is coming without the appearance of coming, seeing without the appearance of seeing. Coming without coming is like the sudden appearance of the moon in the water; seeing without seeing is like the sudden appearance of floating clouds.
問。如上所說。真體則湛然不動。化則不來而來。正是心外有他佛來迎。云何證自心是佛。
答。一是如來慈悲本願功德種子增上緣力。令曾與佛有緣眾生。唸佛修觀。集諸福智。種種萬善。功德力以為因緣。則自心感現佛身來迎。不是諸佛實遣化身而來迎接。但是功德種子本願之力。以所化眾生。時機正合。令自心見佛來迎。則佛身湛然常寂。無有去來。眾生識心。托佛本願功德勝力。自心變化。有來有去。如面映象。似夢施為。鏡中之形。非內非外。夢裡之質。不有不無。但是自心。非關佛化。則不來不去。約諸佛功德所云。有往有還。就眾生心相所說。是知凈業純熟。目睹佛身。惡果將成。心現地獄。如福德之者。執礫成金。業貧之人。變金成礫。礫非金而金現。金非礫而礫生。金生但是心生。礫現唯從心現。轉變是我。金礫何從。抱疑之徒。可曉斯旨。
問。如前剖析。理事分明。佛外無心。心外無佛。云何教中更立唸佛法門。
答。只為不信自心是佛。向外馳求。若中下根。權令觀佛色身。系緣粗念。以外顯內。漸悟自心。若是上機。只令觀身實相。觀佛亦然。如佛藏經云。見諸法實相。名為見佛。何等名為諸法實相。所謂諸法畢竟空無所有。以是畢竟空無所有法念佛。乃至又唸佛者
【現代漢語翻譯】 現代漢語譯本： 問：如上面所說，真體是湛然不動的，化身是不來而來的，這豈不是心外有其他的佛來迎接嗎？如何證明自心就是佛呢？ 答：一是如來（Tathagata，佛的稱號）慈悲本願的功德種子增上的緣力，使得曾經與佛有緣的眾生，唸佛修觀，積聚各種福德智慧，種種萬善，以這些功德力作為因緣，那麼自心就會感應顯現佛身來迎接。不是諸佛真的派遣化身前來迎接。只是功德種子和本願的力量，因為所教化的眾生，時機正好相合，使得自心見到佛來迎接。那麼佛身是湛然常寂的，沒有來去。眾生的識心，依託佛的本願功德殊勝之力，自心變化，有來有去，就像鏡子里的面容，如同夢中的作為。鏡中的形象，非內非外；夢裡的實質，不有不無。這都是自心所現，與佛的化身無關。所以說不來不去，是從諸佛功德方面來說的，有往有還，是就眾生心相來說的。由此可知，凈業純熟，就能親眼見到佛身；惡果將要成熟，心中就會顯現地獄。如同有福德的人，執取瓦礫也能變成黃金；業障深重貧窮的人，變化黃金也能變成瓦礫。瓦礫不是金子卻能顯現出金子，金子不是瓦礫卻能生出瓦礫。金子的產生只是心生，瓦礫的顯現唯獨是從心顯現。轉變的是我，金子和瓦礫又從何而來呢？心懷疑惑的人，應該明白這個道理。 問：如前面所剖析的，事和理都分明了，佛外無心，心外無佛，為什麼經典中還要設立唸佛法門呢？ 答：只因爲不相信自心是佛，向外馳求。如果是中下根器的人，就暫時讓他們觀想佛的色身，繫念粗淺的念頭，從外在顯現內在，逐漸領悟自心。如果是上等根機的人，只讓他們觀身實相，觀佛也是如此。《佛藏經》（Buddha-pitaka Sutra）中說，見到諸法實相，就叫做見佛。什麼叫做諸法實相呢？就是說諸法畢竟空無所有。用這畢竟空無所有的法來念佛，乃至又唸佛者。
【English Translation】 English version: Question: As stated above, the true essence is still and unmoving, and the manifested body comes without coming. Isn't this like having another Buddha outside the mind coming to greet us? How can we prove that our own mind is the Buddha? Answer: Firstly, it is the power of the increased conditions from the seeds of the compassionate fundamental vows and merits of the Tathagata (Buddha's title), which enables sentient beings who once had affinity with the Buddha to recite the Buddha's name, cultivate contemplation, accumulate various merits and wisdom, and all kinds of virtuous deeds. With the power of these merits as the cause and condition, their own minds will sense and manifest the Buddha's body to greet them. It is not that the Buddhas actually send manifested bodies to come and receive them. It is only the power of the seeds of merit and the fundamental vows, because the time and opportunity for the sentient beings being transformed are perfectly aligned, causing their own minds to see the Buddha coming to greet them. Thus, the Buddha's body is still and eternally tranquil, without coming or going. The consciousness of sentient beings, relying on the supreme power of the Buddha's fundamental vows and merits, transforms their own minds, resulting in coming and going, like a face in a mirror, similar to actions in a dream. The image in the mirror is neither inside nor outside; the substance in the dream is neither existent nor non-existent. These are all manifestations of one's own mind, and have nothing to do with the Buddha's transformation. Therefore, 'not coming and not going' is spoken from the perspective of the Buddhas' merits; 'going and returning' is spoken from the perspective of the minds of sentient beings. From this, we know that when pure karma is ripe, one can see the Buddha's body with one's own eyes; when evil consequences are about to mature, hell will appear in one's mind. It is like a person with good fortune who can turn gravel into gold by grasping it; a person with karmic poverty can transform gold into gravel. Gravel is not gold, yet gold can appear; gold is not gravel, yet gravel can arise. The arising of gold is only the arising of the mind; the manifestation of gravel is solely the manifestation from the mind. The transformation is me, so where do gold and gravel come from? Those who harbor doubts should understand this principle. Question: As analyzed earlier, the principles and phenomena are clearly distinguished, there is no mind outside the Buddha, and no Buddha outside the mind. Why then do the scriptures still establish the Dharma gate of Buddha-recitation? Answer: It is only because people do not believe that their own mind is the Buddha and seek externally. For those of middle or lower capacity, they are temporarily instructed to contemplate the physical form of the Buddha, focusing on coarse thoughts, manifesting the internal through the external, and gradually realizing their own mind. For those of superior capacity, they are only instructed to contemplate the true nature of the body; contemplating the Buddha is also the same. As the Buddha-pitaka Sutra (Buddha-pitaka Sutra) says, 'Seeing the true nature of all dharmas is called seeing the Buddha.' What is called the true nature of all dharmas? It means that all dharmas are ultimately empty and without anything. Using this ultimately empty and without anything dharma to recite the Buddha's name, and even those who recite the Buddha's name...
。離諸想。諸想不生。心無分別。無名字。無障礙。無慾無得。不起覺觀。何以故。舍利弗。隨所念起。一切諸想。皆是邪見。舍利弗。隨無所有。無覺無觀。無生無滅。通達是者。名爲念佛。如是念中。無貪無著。無逆無順。無名無想。舍利弗。無想無語。乃名唸佛。是中乃至無微細小念。何況粗身口意業。無身口意業處。無取無攝。無諍無訟。無念。無分別。空寂無性。滅諸覺觀。是名唸佛。舍利弗。若人成就如是念者。欲轉四天下地。隨意能轉。亦能降伏百千億魔。況弊無明。從虛誑緣起。無決定相。是法如是。無想無戲論。無生無滅。不可說。不可分別。無暗無明。魔若魔民。所不能測。但以世俗言說。有所教化。而作是言。汝唸佛時。莫取小想。莫生戲論。莫有分別。何以故。是法皆空。無有體性。不可念一相。所謂無相。是名真實唸佛。華嚴經頌云。譬如日月住虛空。一切水中皆現影。住於法界無所動。隨心現影亦復然。又頌云。譬如帝青寶。照物皆同色。眾生見佛時。同佛菩提色。釋云。諸佛菩提之色。即眾生心性之光。以心無相故。菩提亦復然。所以文殊頌云。無色無形相。無根無住處。不生不滅故。敬禮無所觀。又頌云。虛空無中邊。諸佛心亦然。心同虛空故。敬禮無所觀。華嚴入法界品中。德云
【現代漢語翻譯】 現代漢語譯本：遠離各種念頭。各種念頭都不產生。心中沒有分別。沒有名字。沒有障礙。沒有慾望也沒有得失。不生起覺知和觀察。為什麼呢？舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。隨著念頭產生，一切念想，都是邪見。舍利弗。隨著一無所有，沒有覺知沒有觀察，沒有產生沒有滅亡，通達這些，就叫做唸佛。像這樣唸佛時，沒有貪婪沒有執著，沒有違逆沒有順從，沒有名字沒有念想。舍利弗。沒有念想沒有言語，才叫做唸佛。在這種狀態中，甚至沒有細微的念頭，更何況粗大的身口意業。沒有身口意業的處所。沒有獲取沒有攝取。沒有爭執沒有訴訟。沒有念頭。沒有分別。空寂沒有自性。滅除各種覺知和觀察。這就叫做唸佛。舍利弗。如果有人成就了這樣的唸佛，想要轉動四天下（Sumeru 四周四大部洲）的地，可以隨意轉動。也能降伏百千億魔。更何況是那虛假的無明（avidyā，佛教中的根本煩惱，指對事物真相的迷惑和無知），從虛妄的因緣而生起，沒有決定的相狀。這個法就是這樣，沒有念想沒有戲論，沒有產生沒有滅亡，不可說，不可分別，沒有黑暗沒有光明，魔和魔民，都不能測度。只是用世俗的言語，來教化眾生，才這樣說：你念佛的時候，不要取小念頭，不要生起戲論，不要有分別。為什麼呢？這個法都是空，沒有自體自性，不可念一相，所謂的無相，這叫做真實的唸佛。《華嚴經》的偈頌說：譬如日月住在虛空中，一切水中都顯現影像。安住在法界中沒有動搖，隨著眾生的心顯現影像也是這樣。又說：譬如帝青寶（一種藍色的寶石），照耀萬物都呈現同樣的顏色。眾生見到佛的時候，呈現和佛一樣的菩提（bodhi，覺悟）之色。解釋說：諸佛菩提的顏色，就是眾生心性的光明。因為心沒有相狀，所以菩提也是這樣。所以文殊（Mañjuśrī，智慧的象徵，常與普賢菩薩一起侍奉釋迦牟尼佛）菩薩的偈頌說：沒有顏色沒有形狀，沒有根源沒有住處。不生不滅的緣故，恭敬頂禮那無所可觀的境界。又說：虛空沒有中間和邊際，諸佛的心也是這樣。心和虛空一樣，恭敬頂禮那無所可觀的境界。《華嚴經·入法界品》中，德云（Śrīmegha，善知識的名字）...
【English Translation】 English version: Abandon all thoughts. Let all thoughts cease to arise. Let the mind be without discrimination. Without name. Without obstruction. Without desire and without gain. Not arising with perception and observation. Why is that? Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom). With whatever thought arises, all thoughts are wrong views. Śāriputra. Following non-existence, without perception or observation, without arising or ceasing, understanding this is called mindfulness of the Buddha. In such mindfulness, there is no greed, no attachment, no opposition, no compliance, no name, no thought. Śāriputra. Without thought and without speech, this is called mindfulness of the Buddha. In this state, there is not even a subtle thought, let alone the gross actions of body, speech, and mind. There is no place for the actions of body, speech, and mind. There is no taking, no gathering. No strife, no litigation. No thought. No discrimination. Empty and still, without self-nature. Extinguishing all perceptions and observations. This is called mindfulness of the Buddha. Śāriputra. If a person achieves such mindfulness, wanting to turn the earth of the four continents (the four major continents around Sumeru), they can turn it at will. They can also subdue hundreds of thousands of millions of demons. How much more so the false ignorance (avidyā, fundamental affliction in Buddhism, referring to delusion and ignorance of the true nature of things), arising from false conditions, without a definite form. This Dharma is like this, without thought, without play, without arising, without ceasing, unspeakable, indistinguishable, without darkness, without light, not measurable by demons or their people. Only using worldly speech to teach and transform beings, saying: When you are mindful of the Buddha, do not take small thoughts, do not give rise to play, do not have discrimination. Why is that? This Dharma is all empty, without substance or self-nature, not to be mindful of one aspect, the so-called no-aspect, this is called true mindfulness of the Buddha. The verse in the Avataṃsaka Sūtra says: 'Like the sun and moon dwelling in the empty sky, all waters reflect their images. Dwelling in the Dharma realm without moving, the images appear according to the mind.' Another verse says: 'Like the lapis lazuli jewel (a blue gemstone), illuminating all things with the same color. When sentient beings see the Buddha, they share the color of the Buddha's bodhi (enlightenment).' The explanation says: The color of the Buddhas' bodhi is the light of sentient beings' mind-nature. Because the mind has no form, so too is bodhi. Therefore, Mañjuśrī's (symbol of wisdom, often serving Shakyamuni Buddha with Samantabhadra) verse says: 'Without color, without form, without root, without dwelling place. Because it neither arises nor ceases, I respectfully bow to that which cannot be observed.' Another verse says: 'The empty sky has no middle or edge, so too is the mind of the Buddhas. Because the mind is like the empty sky, I respectfully bow to that which cannot be observed.' In the Gaṇḍavyūha Sūtra of the Avataṃsaka Sūtra, Śrīmegha (name of a virtuous friend)...
比丘。入憶念一切諸佛境界。智慧光明。普見法門。乃至住一切世唸佛門。隨於自心之所欲樂。普見三世諸如來故。入不思議解脫境界品頌云。心能普集無邊業。莊嚴一切諸世間。了一切法皆是心。現身等彼眾生數。入楞伽經偈云。佛及聲聞身。辟支佛身等。複種種色身。但說是內心。大方廣如來秘密藏經云。如來密藏法。謂一切智心。乃至是心為柱。不怯不弱。不羸不壞。無有懶墮。不背不捨。順向是心。而覺了之。華手經云。一切諸法。如日明凈。隨所正觀。皆入無際。釋曰。一切諸法。皆是心光。無有瑕翳。故云如日明凈。隨所有法。能作斯觀。無不入自心無際之際。又止觀明。唸佛三昧門者。當云何念。為復念我。當從心得佛。從身得佛。佛不用心得。不用身得。不用心得佛色。不用色得佛心。何以故。心者佛無心。色者佛無色故。不用色心得三菩提。佛色已盡。乃至識已盡。佛所說盡者。是癡人不知。智者曉了。不用身口得佛。不用智慧得佛。何故。智慧索不可得。自索我了不可得。亦無所見。一切法本無所有。壞本絕本。又如夢見七寶。親屬歡樂。覺已追念。不知在何處。如是念佛。又如佛在時。三人為伯仲。聞毗耶離國淫女人。名庵羅婆利。舍衛國有淫女人。名須曼那。王舍城淫女人。名憂缽羅槃那。
【現代漢語翻譯】 現代漢語譯本 比丘們，進入憶念一切諸佛境界，智慧光明，普遍照見一切法門的境界，乃至安住於一切世間憶念佛陀的法門，隨順自己內心的喜好，普遍見到過去、現在、未來三世的一切如來。所以《入不思議解脫境界品》的偈頌說：『心能普遍聚集無邊的業力，莊嚴一切諸世間，明瞭一切法都是心的顯現，所現之身等同於眾生的數量。』《入楞伽經》的偈頌說：『佛以及聲聞的身，辟支佛的身等等，還有種種不同的色身，都只是內心的顯現。』《大方廣如來秘密藏經》說：『如來的秘密藏法，就是一切智心，乃至這個心是支柱，不怯懦不軟弱，不虛弱不敗壞，沒有懶惰，不背離不捨棄，順向這個心，從而覺悟它。』《華手經》說：『一切諸法，如同太陽般明亮清凈，隨著正確的觀察，都能進入無邊無際的境界。』解釋說：一切諸法，都是心光，沒有瑕疵污垢，所以說如同太陽般明亮清凈。隨著所有法，能夠這樣觀察，沒有不能進入自心無邊無際的境界的。 又《止觀》中說明，唸佛三昧的法門是：應當如何唸佛呢？是念我（佛）呢？還是應當從心得佛，從身得佛？佛不用心得，不用身得。不用心得佛的色相，不用色相得佛的心。為什麼呢？因為心，佛沒有心；色相，佛沒有色相。不用色相和心得三菩提（Anuttara-Samyak-Sambodhi，無上正等正覺）。佛的色相已經窮盡，乃至識也已經窮盡。佛所說的窮盡，是愚癡的人不知道，有智慧的人才明白。不用身口意得佛，不用智慧得佛。為什麼呢？因為智慧尋求不到，自己尋求我也了不可得，也無所見。一切法本來什麼都沒有，壞滅根本，斷絕根本。又如夢中見到七寶，親屬歡樂，醒來后追憶，不知道在哪裡。這樣唸佛。 又如佛在世時，三個人為結拜兄弟。聽到毗耶離國（Vaishali）的人，名叫庵羅婆利（Amrapali）；舍衛國（Shravasti）的人，名叫須曼那（Sumanā）；王舍城（Rajagriha）的**人，名叫憂缽羅槃那（Utpalavarna）。
【English Translation】 English version Bhikkhus, entering the realm of recollecting all Buddhas, the light of wisdom, universally seeing all Dharma gates, even abiding in the Dharma gate of reciting the Buddha in all worlds, according to the desires of one's own mind, universally seeing all the Tathagatas of the three times. Therefore, the verse in the chapter 'Entering the Inconceivable Liberation Realm' says: 'The mind can universally gather boundless karma, adorning all worlds, understanding that all Dharmas are manifestations of the mind, and the manifested body is equal to the number of sentient beings.' The verse in the 'Lankavatara Sutra' says: 'The body of the Buddha and Shravakas, the body of Pratyekabuddhas, etc., and various other forms, are all just manifestations of the inner mind.' The 'Mahavaipulya Tathagata Garbha Sutra' says: 'The secret Dharma of the Tathagata is the mind of all wisdom, even this mind is the pillar, not timid, not weak, not frail, not broken, without laziness, not turning away, not abandoning, following this mind, and awakening to it.' The 'Hua Shou Sutra' says: 'All Dharmas are as bright and pure as the sun, and with correct contemplation, all enter the boundless realm.' The explanation says: All Dharmas are the light of the mind, without flaws or impurities, therefore it is said to be as bright and pure as the sun. With all Dharmas, being able to contemplate in this way, there is nothing that cannot enter the boundless realm of one's own mind. Furthermore, as explained in 'Zhi Guan', the Dharma gate of the Samadhi of Buddha Recitation is: How should one recite the Buddha? Is it reciting 'me' (the Buddha)? Or should one attain the Buddha from the mind, or attain the Buddha from the body? The Buddha does not attain from the mind, nor does he attain from the body. One does not attain the Buddha's form from the mind, nor does one attain the Buddha's mind from the form. Why? Because the mind, the Buddha has no mind; the form, the Buddha has no form. One does not attain Anuttara-Samyak-Sambodhi (無上正等正覺) from form and mind. The Buddha's form has been exhausted, even consciousness has been exhausted. What the Buddha said about exhaustion is not known by the foolish, but understood by the wise. One does not attain the Buddha from body, speech, and mind, nor does one attain the Buddha from wisdom. Why? Because wisdom cannot be found, and seeking 'I' myself cannot be found, and nothing is seen. All Dharmas are originally without anything, destroying the root, severing the root. It is like seeing seven treasures and the joy of relatives in a dream, and after waking up, recalling it, not knowing where it is. Reciting the Buddha in this way. It is like when the Buddha was in the world, three people were sworn brothers. They heard of a courtesan in Vaishali (毗耶離國) named Amrapali (庵羅婆利); a courtesan in Shravasti (舍衛國) named Sumanā (須曼那); and a courtesan in Rajagriha (王舍城) named Utpalavarna (憂缽羅槃那).
有三人。各各聞人讚三女人。端正無比。晝夜專念。心著不捨。便於夢中。夢與從事。覺已心念。彼女不來。我亦不往。而淫事得辦。因是而悟。一切諸法。皆如是耶。於是往到跋陀婆羅菩薩所。問是事。跋陀婆羅答言。諸法實爾。皆從念生。如是種種為此三人。方便巧說諸法空。是時三人。即得阿鞞跋致。是知人不來往。而樂事宛然。當如是念佛。又如人行大澤。飢渴夢得美食。覺已腹空。自念一切所有法。皆如夢。當如是念佛。數數念莫得休息。用是念。當生阿彌陀國。是名如相念。大方等大集經云。佛告賢護。我念往昔。有佛世尊。號須波日。時有一人。行值曠野。飢渴困苦。遂即睡眠。夢中具得諸種上妙美食。食之既飽。無復饑虛。從是寤已。還復飢渴。是人因此。即自思惟。如是諸法。皆空無實。猶夢所見。本自非真。如是觀時。悟無生忍。得不退轉于阿耨多羅三藐三菩提。又如人以寶倚琉璃上。影現其中。亦如比丘觀骨。起種種光。此無持來者。無有是骨。是意作耳。如大方等大集經云。複次賢護。譬如比丘。修不凈觀。見新死屍。形色始變。或青或黃。或黑或赤。乃至觀骨離散。而彼骨散。無所從來。亦無所去。唯心所作。還見自心。又如鏡中像。不外來。不中生。以鏡凈故。自見其形。行人色清凈。
【現代漢語翻譯】 現代漢語譯本：有三個人，各自聽到別人稱讚三個女子，端莊美麗無比，日夜專心想念，心中執著不肯放下，於是在夢中，夢見與她們行男女之事。醒來後心中想，那女子沒有來，我也未曾前往，而淫事卻已完成。因此而領悟，一切諸法，都是如此嗎？於是前往跋陀婆羅菩薩（Bhadra-pala Bodhisattva）處，詢問此事。跋陀婆羅（Bhadra-pala）回答說，諸法確實如此，都從念頭產生。像這樣種種地為這三個人，方便巧妙地解說諸法皆空的道理。當時這三個人，立即證得阿鞞跋致（avaivartika，不退轉）。由此可知人不來往，而快樂的事情卻宛然存在。應當像這樣唸佛。又如人在廣闊的沼澤中行走，飢渴難耐時夢見得到美食，醒來后腹中空空如也。自己思念一切所有法，都如夢境一般。應當像這樣唸佛，時時念誦不要停止。用這種唸佛的方式，應當能往生阿彌陀佛國（Amitabha）。這叫做如相念。 《大方等大集經》中說，佛告訴賢護（Bhadra-pala），我回憶往昔，有佛世尊，名號須波日（Supriya）。當時有一個人，行走在曠野中，飢渴困苦，於是就睡著了。夢中完全得到了各種上妙美食，吃得飽飽的，不再感到飢餓。從睡夢中醒來后，仍然感到飢渴。這個人因此，就自己思惟，像這樣的諸法，都是空無真實的，就像夢中所見，本來就不是真實的。像這樣觀想時，領悟了無生法忍（anutpattika-dharma-kshanti），證得於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）不退轉。 又如人將寶物靠在琉璃上，影子顯現在其中。也像比丘觀想白骨，生起種種光明。這光明沒有從哪裡拿來，也沒有真實的骨頭，只是意念所造作罷了。如《大方等大集經》中說，再次，賢護（Bhadra-pala），譬如比丘，修習不凈觀，看見新死的屍體，形色開始變化，或者青色或者黃色，或者黑色或者紅色，乃至觀想白骨離散。而那些離散的白骨，沒有從哪裡來，也沒有到哪裡去，只是心所造作，還見到自己的心。又如鏡中的影像，不是從外面來，也不是從中間產生，因為鏡子清凈的緣故，自然顯現出它的形狀。行人如果色身清凈，也是如此。
【English Translation】 English version: There were three men, each of whom heard people praising three women as incomparably beautiful. Day and night, they single-mindedly contemplated them, their minds attached and unwilling to let go. Then, in a dream, they dreamt of engaging in sexual acts with them. Upon awakening, they thought, 'The women did not come, and I did not go, yet the act of lust was accomplished.' Because of this, they wondered, 'Are all dharmas like this?' So they went to Bhadra-pala Bodhisattva (Bhadra-pala Bodhisattva), and asked about this matter. Bhadra-pala (Bhadra-pala) replied, 'Indeed, all dharmas are like that, arising from thoughts. ' In this way, he skillfully and expediently explained to these three men that all dharmas are empty. At that time, the three men immediately attained avaivartika (avaivartika, non-retrogression). From this, it is known that people do not come or go, yet the joyful event is vividly present. One should contemplate the Buddha in this way. Furthermore, like a person walking in a vast swamp, suffering from hunger and thirst, who dreams of obtaining delicious food, but upon awakening, their stomach is empty. They contemplate that all existing dharmas are like dreams. One should contemplate the Buddha in this way, constantly and without ceasing. By means of this contemplation, one should be born in Amitabha's (Amitabha) Buddha Land. This is called contemplating the Buddha's form as it is. The Mahavaipulya Mahasamghata Sutra says, 'The Buddha told Bhadra-pala (Bhadra-pala), 'I recall in the past, there was a Buddha World-Honored One named Supriya (Supriya). At that time, there was a person walking in a wilderness, suffering from hunger and thirst, and so he fell asleep. In the dream, he fully obtained all kinds of supreme and wonderful foods, eating them until he was full and no longer hungry. Upon awakening from the dream, he was still hungry and thirsty. Because of this, the person then contemplated, 'All such dharmas are empty and unreal, just like what is seen in a dream, which is fundamentally not real.' When contemplating in this way, he realized the Anutpattika-dharma-kshanti (anutpattika-dharma-kshanti, the patience with the unarisen dharmas), and attained non-retrogression from Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment).' Furthermore, like a person placing a jewel against crystal, its reflection appears within it. It is also like a bhikshu contemplating bones, giving rise to various lights. This light is not brought from anywhere, and there are no real bones; it is merely created by the mind. As the Mahavaipulya Mahasamghata Sutra says, 'Moreover, Bhadra-pala (Bhadra-pala), for example, a bhikshu cultivates the contemplation of impurity, seeing a newly dead corpse, its form and color beginning to change, either blue or yellow, or black or red, even contemplating the bones scattered. And those scattered bones, do not come from anywhere, nor do they go anywhere; they are merely created by the mind, and one sees one's own mind. It is also like an image in a mirror, not coming from outside, nor arising from within; because the mirror is pure, it naturally reveals its form. If a practitioner's physical body is pure, it is also like this.'
所見者清凈。欲見佛。即見佛。見即問。問即報。聞經大歡喜。自念。佛從何所來。我亦無所至。我所念即見。心作佛。心自見。心見佛。心。是佛。心是我。心。不自知心。心不自見心。心有想為癡。心無想是泥洹。是法無可示者。皆念所為。設有其念。亦了無所有。空耳。是名佛印。無所貪。無所著。無所求。無所想。所有盡。所欲盡。無所從生。無所可滅。無所敗壞。道要道本。是印。二乘不能壞。何況魔耶。婆沙論。明。新發意菩薩。先念佛色相。相體。相業。相果。相用。得下勢力。次唸佛四十不共法。心得中勢力。次念實相佛。得上勢力。而不著色法二身。偈云。不貪著色身。法身亦不著。善知一切法。永寂如虛空。勸修者。若人慾得智慧。如大海。令無能為我作師者。於此坐不運神通。悉見諸佛。悉聞所說。悉能受持者。常行三昧。于諸功德。最為第一。此三昧。是諸佛母。佛眼。佛父。無生大悲母。一切諸如來。從此二法生。碎大千地。及草木為塵。一塵為一佛剎。滿爾世界中寶。用佈施。其福甚多。不如聞此三昧不驚不畏。況信受持讀誦為人說。況定心修習。如構牛乳頃。況能成是三昧。故無量無邊。又婆沙論云。劫火官賊怨。毒龍獸眾病。侵是人者。無有是處。此人常為天龍八部諸佛。皆共護念
【現代漢語翻譯】 現代漢語譯本： 所見之物皆是清凈的。想要見到佛，當下就能見到佛。見到佛就提問，提問就能得到回答。聽聞佛經后內心充滿歡喜。心中思忖，佛從何處而來？而我也並沒有去往任何地方。我心中所想，當下就能顯現。心能造佛，心也能見到自己。心能見到佛，心就是佛。心就是我，心卻不能自己瞭解自己，心也不能自己見到自己。心中有所想念就是愚癡，心中沒有想念就是涅槃（Nirvana）。這種法是無法用言語指示的，一切都是念頭所為。即使有念頭產生，實際上也是空無所有。這便是佛印（Buddha-seal），不貪婪，不執著，不追求，不想念。所有的一切都將止息，所有的慾望都將止息，沒有從哪裡產生，也沒有什麼可以消滅，沒有什麼可以敗壞。道（The path）的關鍵在於道的根本，這就是佛印。二乘（Śrāvakayāna and Pratyekabuddhayāna）之人無法破壞它，更何況是魔呢？ 《婆沙論》（Vibhasa）中闡明，新發意的菩薩，首先應觀想佛的色相（Rūpa-dhātu，physical form），相體（essence of the form），相業（karma of the form），相果（result of the form），相用（function of the form），從而獲得下等勢力。其次應觀想佛的四十不共法（forty unshared qualities of a Buddha），內心就能獲得中等勢力。再次應觀想實相佛（true nature of Buddha），就能獲得上等勢力，而不執著於色身和法身（Dharma-kāya，the body of the Dharma）。偈語說：『不貪著色身，法身亦不著，善知一切法，永寂如虛空。』 勸勉修行的人，如果有人想要獲得如大海般廣闊的智慧，達到沒有人能做我的老師的境界，那麼就在此禪坐，不用運用神通，就能全部見到諸佛，全部聽聞他們所說，全部能夠接受並奉持。經常修習三昧（Samadhi），對於各種功德來說，這是最為第一的。這三昧是諸佛之母，佛眼，佛父，無生大悲母。一切諸如來，都從此二法而生。 即使將大千世界（Mahā-sāhasra-lokadhātu）以及草木都粉碎成微塵，每一粒微塵代表一個佛剎（Buddha-field），用充滿這些世界的珍寶來進行佈施，其福德也非常多，但不如聽聞此三昧而不驚不畏。更何況是信受奉持、讀誦併爲人解說，更何況是靜下心來修習，哪怕只有擠一杯牛奶的時間，更何況是能夠成就此三昧。因此其功德是無量無邊的。 此外，《婆沙論》中說，劫火（fire at the end of a kalpa），官府，盜賊，怨敵，毒龍，野獸，各種疾病，如果有人侵擾這個人，那是不可能發生的。這個人經常受到天龍八部（Devas and Nāgas and the other six classes of beings）以及諸佛的共同護念。
【English Translation】 English version: What is seen is pure. If you wish to see the Buddha, you will see the Buddha immediately. Upon seeing, ask. Upon asking, receive a response. Hearing the sutra brings great joy. One contemplates, 'From where does the Buddha come? And I have not gone anywhere.' What I contemplate appears immediately. The mind creates the Buddha, and the mind sees itself. The mind sees the Buddha; the mind is the Buddha. The mind is me. The mind does not know itself; the mind does not see itself. The mind with thoughts is foolishness; the mind without thoughts is Nirvana. This Dharma cannot be shown; all is done by thought. Even if there is thought, it is ultimately empty. This is called the Buddha-seal (Buddha-mudra): without greed, without attachment, without seeking, without thinking. All possessions cease, all desires cease, without arising from anywhere, without anything to be destroyed, without anything to be ruined. The key to the path lies in the root of the path; this is the seal. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot destroy it, let alone demons. The Vibhasa (Vibhasa) explains that a newly aspiring Bodhisattva should first contemplate the Buddha's physical form (Rūpa-dhātu), the essence of the form, the karma of the form, the result of the form, and the function of the form, thereby obtaining lower power. Next, contemplate the Buddha's forty unshared qualities (forty unshared qualities of a Buddha), and the mind will obtain middle power. Then, contemplate the true nature of the Buddha (true nature of Buddha), and one will obtain upper power, without being attached to the physical body or the Dharma-body (Dharma-kāya). The verse says: 'Do not be greedy for the physical body, nor be attached to the Dharma-body. Know all dharmas well, and be eternally still like empty space.' Admonishing practitioners, if one wishes to obtain wisdom as vast as the ocean, reaching a state where no one can be my teacher, then sit in meditation here, without using supernatural powers, and you will see all the Buddhas, hear all that they say, and be able to receive and uphold it all. Constantly practice Samadhi, and for all merits, this is the foremost. This Samadhi is the mother of all Buddhas, the Buddha-eye, the Buddha-father, the mother of unproduced great compassion. All the Tathagatas are born from these two dharmas. Even if the great thousand world system (Mahā-sāhasra-lokadhātu) and all plants and trees are crushed into dust, with each dust particle representing a Buddha-field (Buddha-field), and one were to make offerings with treasures filling these worlds, the merit would be very great, but it would not be as great as hearing this Samadhi without fear or trepidation. How much more so to believe, accept, uphold, recite, and explain it to others, how much more so to calm the mind and practice it, even for the time it takes to milk a cow, how much more so to be able to accomplish this Samadhi. Therefore, its merit is immeasurable and boundless. Furthermore, the Vibhasa says that if fire at the end of a kalpa, government officials, thieves, enemies, poisonous dragons, wild beasts, or various diseases were to invade this person, it would be impossible. This person is constantly protected and remembered by the Devas and Nāgas and the other six classes of beings (Devas and Nāgas and the other six classes of beings) and all the Buddhas.
稱讚。皆共欲見。共來其所。若聞此三昧。如上四番功德皆隨喜。三世諸佛菩薩皆隨喜。復勝上四番功德。若不修如是法。失無量重寶。人天為之憂悲。如齆人。把栴檀而不嗅。如田家子。以摩尼珠博一頭牛。故知不識自心是佛。反求他法者。背道修道。其過如是。即凡夫不達心寶。飲毒食於人天。二乘遠離家珍。求除糞之傭直。故法華經云。有智若聞。則能信解。無智疑悔。則為永失。
問。夫成佛門。若論修善。則有前後。若是性善。本一心平等。諸佛既有性惡。闡提亦有性善。既同一性。俱合成佛。云何闡提不成佛耶。
答。若言性佛。何人不等。若約修成。闡提未具。臺教。
問。闡提與佛。斷何等善惡。
答。闡提斷修善盡但性善在。佛斷修惡盡。但性惡在。
問。闡提不斷性善。還能令修善起。佛不斷性惡。還令修惡起耶。
答。闡提不達性善。以不達故。還為善所染。修善得起。廣治諸惡。佛雖不斷性惡。而能達于惡。以達惡故。于惡得自在。故不為惡所染。修惡不得起。故佛永無復惡。以自在故。廣用諸惡法門。化度眾生。終日用之。終日不染。不染。故不起。那得以闡提為例耶。若闡提能達此善惡。則不復名為一闡提也。若依他人明闡提斷善盡。為阿賴耶識
【現代漢語翻譯】 現代漢語譯本： 讚歎這些功德，大家都想見聞，都來到他所在的地方。如果聽聞此三昧（Samadhi，指心專注一境而不散亂的精神狀態），就像前面所說的四種功德一樣，都會隨喜讚歎。三世（過去、現在、未來）諸佛菩薩都會隨喜讚歎，這比前面四種功德更加殊勝。如果不修習這樣的法門，就會失去無量的珍寶，人天都會為此憂愁悲傷。就像鼻子不通的人，拿著栴檀（Candana，一種名貴的香木）卻聞不到香味；又像農家的孩子，用摩尼珠（Mani，一種寶珠）去換一頭牛。所以說，不認識自己的心就是佛，反而向外尋求其他法門的人，是背離正道而修道，他的過失就是這樣。就是因為凡夫不明白自心的珍寶，所以飲毒藥，吃人天的食物。二乘（聲聞乘和緣覺乘）遠離了自己的家珍，去尋求清除糞便的傭金。所以《法華經》說：『有智慧的人如果聽聞，就能相信理解；沒有智慧的人疑惑後悔，就會永遠失去。』 問：成就佛的法門，如果從修善來說，就有先後次第。如果是本性上的善，本來一心平等。諸佛既然有本性上的惡，一闡提（Icchantika，斷絕一切善根的人）也有本性上的善。既然是同一個本性，都能夠成佛，為什麼一闡提不能成佛呢？ 答：如果說本性是佛，那麼任何人都一樣。如果從修行的成就來說，一闡提還不具備修行的條件。臺教（天臺宗的教義）是這樣說的。 問：一闡提與佛，斷絕了什麼樣的善惡？ 答：一闡提斷絕了修行的善，但本性上的善還在。佛斷絕了修行的惡，但本性上的惡還在。 問：一闡提不斷絕本性上的善，還能讓修行的善生起嗎？佛不斷絕本性上的惡，還能讓修行的惡生起嗎？ 答：一闡提不明白本性上的善，因為不明白的緣故，反而被善所污染，修行的善得以生起，廣泛地治理各種惡。佛雖然不斷絕本性上的惡，但能夠通達惡，因為通達惡的緣故，對於惡能夠自在，所以不被惡所污染，修行的惡不能生起。所以佛永遠沒有再生的惡，因為自在的緣故，廣泛地運用各種惡法門，來化度眾生，整天都在運用，整天都不會被污染。不被污染，所以惡不能生起。怎麼能用一闡提來做例子呢？如果一闡提能夠通達這善惡，那麼就不再被稱為一闡提了。如果按照其他人所說，一闡提斷絕了所有的善，是因為阿賴耶識（Alaya-vijnana，第八識，又稱藏識）的緣故。
【English Translation】 English version: Praising these merits, everyone desires to see and hear, and they all come to where he is. If they hear this Samadhi (state of meditative consciousness), they will rejoice in all the four kinds of merits mentioned above. All Buddhas and Bodhisattvas of the three times (past, present, and future) will rejoice, which is even more superior to the four kinds of merits mentioned above. If one does not cultivate such a Dharma, one will lose immeasurable treasures, and humans and devas will be saddened by it. It is like a person with a stuffy nose who cannot smell the fragrance of Candana (sandalwood); or like a farmer's child who uses a Mani (jewel) to exchange for an ox. Therefore, know that not recognizing one's own mind as Buddha and instead seeking other Dharmas externally is turning away from the path and cultivating wrongly. The fault is like this. It is because ordinary people do not understand the treasure of their own minds, so they drink poison and eat the food of humans and devas. The two vehicles (Sravaka and Pratyekabuddha) abandon their own family treasures and seek the wages of clearing dung. Therefore, the Lotus Sutra says: 'If a wise person hears it, they will be able to believe and understand; if a foolish person doubts and regrets, they will lose it forever.' Question: Regarding the Dharma of attaining Buddhahood, if we talk about cultivating good, there is a sequence. If it is inherent goodness, then the one mind is originally equal. Since Buddhas have inherent evil, and Icchantikas (those who have severed all roots of goodness) also have inherent good, and since it is the same nature, and both can attain Buddhahood, why can't Icchantikas attain Buddhahood? Answer: If you say that the nature is Buddha, then everyone is the same. If you talk about the achievement of cultivation, Icchantikas do not yet possess the conditions for cultivation. The Tiantai teachings say this. Question: What kind of good and evil do Icchantikas and Buddhas sever? Answer: Icchantikas sever all cultivated good, but inherent good remains. Buddhas sever all cultivated evil, but inherent evil remains. Question: If Icchantikas do not sever inherent good, can they still cause cultivated good to arise? If Buddhas do not sever inherent evil, can they still cause cultivated evil to arise? Answer: Icchantikas do not understand inherent good, and because they do not understand it, they are instead tainted by good, and cultivated good can arise, extensively governing all kinds of evil. Although Buddhas do not sever inherent evil, they are able to understand evil, and because they understand evil, they are able to be at ease with evil, so they are not tainted by evil, and cultivated evil cannot arise. Therefore, Buddhas never have evil again, and because they are at ease, they extensively use all kinds of evil Dharma methods to transform and liberate sentient beings, using them all day long without being tainted by them. Because they are not tainted, evil cannot arise. How can you use Icchantikas as an example? If Icchantikas can understand this good and evil, then they will no longer be called Icchantikas. If according to others, Icchantikas sever all good, it is because of the Alaya-vijnana (store consciousness).
所熏。更能起善。阿賴耶。即是無記無明。善惡依持。為一切種子。闡提不斷無記無明。故還生善。佛斷無記無明盡。無所可熏。故惡不復還生。若欲以惡化物。但作神通變現。度眾生耳。
問。若佛地斷惡盡。作神通以惡化物者。此作意方能起惡。如人畫諸色像。非是任運。如明鏡不動。色像自形。可是不思議理能應惡。若作意者。與外道何異。
答。今明闡提不斷性德之善。遇緣善發。佛亦不斷性惡。機緣所激。慈力所熏。入阿鼻。同一切惡事化眾生。以有性惡。故名不斷。無復修惡。名不常。若修性俱盡。則是斷。不得為不斷不常。闡提亦爾。性善不斷。還生善根。如來性惡不斷。還能起惡。而是解心無染。通達惡際即是實際。能以五逆相而得解脫。亦不縛不脫。行非道而通佛道。闡提染而不達。與此為異也。何謂不達。以不了無性故。是以善惡諸法。皆以無性為性。此性。即是佛性。即無住本。即法性故。此善惡性。不可斷也。即今推自心性不可得。即無住處。能遍一切處。即善惡性也。性無善惡。能生善惡。善惡可斷。性不可斷。善惡同以心性為性。若斷性惡。則斷心性。性不可斷。所以闡提不斷性善。縱墮三塗。性善不減。性惡不增。直至成佛。性善不增。性惡不減。此性即法身也。猶如明
【現代漢語翻譯】 現代漢語譯本 所熏習的（東西）。更能生起善（法）。阿賴耶（ālǎiyé，梵文Alaya的音譯，意為『藏識』），就是無記無明（既非善也非惡的無明）。善與惡依附於它，作為一切種子的來源。一闡提（yī chǎntí，梵文icchantika的音譯，意為『斷善根者』）不斷絕無記無明，所以還能生出善（法）。佛陀斷絕了無記無明，沒有什麼是可以被熏習的，所以惡（法）不再生起。如果想要用惡（事）來教化眾生，只需運用神通變化顯現，以此來度化眾生。
問：如果佛陀在佛地斷絕了所有的惡（法），那麼用神通來顯現惡（事）以教化眾生，這種作意（zuòyì，心理活動）豈不是又能生起惡（法）？就像人畫各種顏色的畫像，並非是自然而然的。如果像明鏡一樣不動，色像自然顯現，這才是不可思議的道理，能夠應現惡（事）。如果是有意為之，那和外道（wàidào，佛教以外的宗教）有什麼區別？
答：現在說明一闡提不斷絕本性中具有的善（法），遇到因緣就能顯發。佛陀也沒有斷絕本性中具有的惡（法），被機緣所激發，被慈悲的力量所熏習，進入阿鼻（ā bí，梵文Avīci的音譯，意為『無間地獄』），與一切惡事相同，以此來教化眾生。因為具有本性中的惡（法），所以稱為『不斷』。不再修習惡（法），稱為『不常』。如果修習和本性都窮盡了，那就是斷絕，不能稱為不斷不常。一闡提也是這樣，本性中的善（法）不斷絕，還能生出善根。如來本性中的惡（法）不斷絕，還能生起惡（事），但是解脫的心沒有被污染，通達惡的邊際就是實際。能夠以五逆（wǔnì，殺父、殺母、殺阿羅漢、出佛身血、破和合僧）之相而得到解脫，既不被束縛也不解脫，行於非正道而通達佛道。一闡提被染污而不通達，與此不同。什麼是不通達？因為不瞭解諸法無自性。因此，善惡諸法，都以無自性為自性。這個自性，就是佛性，就是無住的根本，就是法性。這種善惡之性，是不可斷絕的。現在推究自心之性不可得，就是無住之處，能夠遍及一切處，就是善惡之性。自性沒有善惡，能夠生出善惡。善惡可以斷絕，自性不可斷絕。善惡都以心性為自性。如果斷絕了自性中的惡（法），就是斷絕了心性。自性不可斷絕，所以一闡提不斷絕本性中的善（法），即使墮入三塗（sāntú，地獄、餓鬼、畜生），本性中的善（法）也不會減少，本性中的惡（法）也不會增加，直到成佛，本性中的善（法）不會增加，本性中的惡（法）也不會減少。這個自性就是法身。猶如明鏡。
【English Translation】 English version That which is熏習 (xūn xí, influenced by habit or environment). It can further generate good. 阿賴耶 (ālǎiyé, Ālaya, storehouse consciousness) is 無記無明 (wújì wúmíng, neutral ignorance). Good and evil rely on it, serving as the source of all seeds. 一闡提 (yī chǎntí, icchantika, one who has severed their roots of goodness) does not sever 無記無明 (wújì wúmíng, neutral ignorance), therefore, they can still generate good. The Buddha severs 無記無明 (wújì wúmíng, neutral ignorance) completely, leaving nothing to be influenced, so evil no longer arises. If one wishes to transform beings with evil, they can simply use supernatural powers to manifest transformations, thereby liberating beings.
Question: If the Buddha, in the state of Buddhahood, has severed all evil, then using supernatural powers to manifest evil to transform beings, wouldn't this 作意 (zuòyì, mental activity) give rise to evil again? It's like a person painting images of various colors, which is not spontaneous. If it were like a clear mirror that remains still, and images appear naturally, that would be an inconceivable principle capable of responding to evil. If it is intentional, how is it different from 外道 (wàidào, non-Buddhist religions)?
Answer: Now, it is explained that 一闡提 (yī chǎntí, icchantika, one who has severed their roots of goodness) does not sever the inherent goodness of their nature, and when conditions arise, goodness manifests. The Buddha also does not sever the inherent evil of their nature. When triggered by circumstances and influenced by the power of compassion, they enter 阿鼻 (ā bí, Avīci, the hell of incessant suffering), becoming the same as all evil deeds to transform beings. Because they possess inherent evil, it is called 'unsevered.' No longer cultivating evil is called 'not constant.' If both cultivation and inherent nature are exhausted, then it is severance, and it cannot be called unsevered and not constant. It is the same for 一闡提 (yī chǎntí, icchantika, one who has severed their roots of goodness). Their inherent goodness is unsevered, and they can still generate roots of goodness. The Tathagata's inherent evil is unsevered, and they can still give rise to evil, but the mind of liberation is unpolluted, and understanding the boundary of evil is the actual reality. They can attain liberation even with the appearance of 五逆 (wǔnì, five rebellious acts: patricide, matricide, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha), neither bound nor liberated, walking the non-path and yet reaching the Buddha path. 一闡提 (yī chǎntí, icchantika, one who has severed their roots of goodness) is defiled and does not understand, which is the difference. What is not understanding? It is because they do not understand the lack of inherent nature. Therefore, all dharmas, both good and evil, take non-inherent nature as their nature. This nature is Buddha-nature, the root of non-abiding, and Dharma-nature. This nature of good and evil cannot be severed. Now, examining one's own mind-nature as unattainable is the place of non-abiding, capable of pervading all places, which is the nature of good and evil. Nature has no good or evil, but it can generate good and evil. Good and evil can be severed, but nature cannot be severed. Good and evil both take mind-nature as their nature. If one severs the evil in nature, then one severs mind-nature. Nature cannot be severed, so 一闡提 (yī chǎntí, icchantika, one who has severed their roots of goodness) does not sever the goodness in their nature. Even if they fall into the 三塗 (sāntú, three evil paths: hell, hungry ghosts, and animals), the goodness in their nature will not decrease, and the evil in their nature will not increase, until they become a Buddha. The goodness in their nature will not increase, and the evil in their nature will not decrease. This nature is the Dharmakaya. It is like a clear mirror.
鏡。本無好醜眾像。能現一切好醜眾像。像有增減。明凈光體。不增不減也。鏡本無像。故能現像。佛性無善惡。能現善惡。眾生不得性。但得善惡。為善惡所拘。不得自在也。性善不壞。故地獄發佛界善。性惡不壞。故佛能現六趣惡。又性者。即是善惡等諸法之性。遍十方三世眾生國土等。一切處。無有變異。不增不減。能現善惡凡聖垢凈因果等。從性而起。故云性善性惡。若善惡等。即無定相。隨緣構習。如鏡中像。無體可得。若遇凈緣即善。若因染緣即惡。從修而得。故名修善修惡。若論性善。不唯闡提。若論性惡。不唯諸佛。以是善惡諸法之性故。即一切眾生。皆悉具有。一際平等。若覺了此性。即便成佛。故能示聖現凡。自在無礙。若論修善修惡。于上中下根。即不可定。隨修成之厚薄。任力量之淺深。得世間報而六趣升沉。成出世果而四聖高下。以不了善惡之性故。為善惡業之所拘。而不自在。若見性達道。何道不成。則法法標宗。塵塵契旨。豈唯善惡二法。而得自在耶。
問。三寶如虛空相。非見聞之所及者。教中雲何說見道。又稱見佛。
答。約本智發明。假稱名見。非眼所睹。唯證乃知。離見非見。方名真見。涅槃經云。菩薩實無所見。無所見者。即無所有。無所有者。則一切法。是
【現代漢語翻譯】 現代漢語譯本 鏡子本身並沒有美醜之分，卻能顯現一切美醜的形象。形象有增有減，但明凈的光體卻不增不減。鏡子原本沒有形象，所以才能顯現形象。佛性沒有善惡之分，卻能顯現善惡。眾生因為不能證得佛性，只能得到善惡，被善惡所束縛，不能自在。佛性本善不會毀壞，所以地獄能生髮佛界的善。佛性本惡不會毀壞，所以佛能顯現六道的惡。再說這『性』，就是善惡等一切諸法的本性，遍佈十方三世的眾生、國土等一切處，沒有變異，不增不減，能顯現善惡、凡聖、垢凈、因果等，都是從『性』而生起的，所以說『性善』、『性惡』。如果說善惡等，就沒有固定的相狀，隨著因緣而構成習性，就像鏡子中的形象，沒有實體可以得到。如果遇到清凈的因緣就是善，如果因為染污的因緣就是惡，是從修行而得到的，所以叫做『修善』、『修惡』。如果從本性上說善，不僅僅是斷善根的人（闡提）；如果從本性上說惡，不僅僅是諸佛。因為這是善惡諸法的本性，所以一切眾生都具有，一律平等。如果覺悟了這個『性』，就能成佛，所以能示現聖人，顯現凡夫，自在無礙。如果從修行上說善惡，對於上、中、下根器的人來說，就不能確定了，隨著修行成就的深淺，憑藉力量的大小，得到世間的果報就在六道中升沉，成就出世間的果報就在四聖中高下。因為不瞭解善惡的本性，所以被善惡業所束縛，不能自在。如果見性達道，什麼道不能成就呢？那麼一切法都標顯宗旨，一切塵埃都契合旨歸，豈止是善惡二法，而能得到自在呢？
問：三寶（佛、法、僧）的體性如同虛空，不是見聞所能達到的，教義中為什麼說『見道』，又稱『見佛』呢？
答：這是借用根本智慧的發明，假託名稱為『見』，不是眼睛所能看到的，只有通過證悟才能知道。離開能見的和所見的，才叫做真正的『見』。《涅槃經》說：菩薩實際上沒有什麼可見的。沒有什麼可見的，就是一無所有。一無所有的，就是一切法。
【English Translation】 English version The mirror itself has no good or bad, yet it can manifest all kinds of good and bad images. The images may increase or decrease, but the bright and pure light body neither increases nor decreases. The mirror originally has no image, so it can manifest images. The Buddha-nature has no good or evil, yet it can manifest good and evil. Sentient beings, because they cannot attain the Buddha-nature, can only obtain good and evil, and are bound by good and evil, unable to be free. The Buddha-nature is inherently good and will not be destroyed, so hell can generate the goodness of the Buddha-realm. The Buddha-nature is inherently evil and will not be destroyed, so the Buddha can manifest the evil of the six realms. Furthermore, this 'nature' is the nature of all dharmas such as good and evil, pervading all places such as sentient beings and lands in the ten directions and three times, without change, neither increasing nor decreasing, and can manifest good and evil, ordinary and holy, defilement and purity, cause and effect, etc., all arising from 'nature', so it is said 'nature is good' and 'nature is evil'. If we talk about good and evil, then there is no fixed appearance, and habits are formed according to conditions, just like the images in a mirror, with no substance to be obtained. If one encounters pure conditions, it is good; if it is due to defiled conditions, it is evil. It is obtained through cultivation, so it is called 'cultivating good' and 'cultivating evil'. If we talk about the inherent nature of good, it is not only those who have severed their roots of goodness (icchantikas); if we talk about the inherent nature of evil, it is not only the Buddhas. Because this is the nature of all dharmas of good and evil, all sentient beings possess it equally. If one awakens to this 'nature', one can become a Buddha, so one can manifest as a sage and appear as an ordinary person, freely and without hindrance. If we talk about cultivating good and evil, for those with superior, middling, and inferior faculties, it cannot be determined. Depending on the depth of cultivation and the strength of one's power, one receives worldly rewards and rises and falls in the six realms, and achieves transcendent fruits and rises and falls among the four noble ones. Because one does not understand the nature of good and evil, one is bound by the karma of good and evil and is not free. If one sees the nature and attains the Tao, what Tao cannot be achieved? Then all dharmas reveal the essence, and all dust particles accord with the purpose. How can it be only the two dharmas of good and evil that one can be free from?
Question: The nature of the Three Jewels (Buddha, Dharma, Sangha) is like space, not reachable by seeing and hearing. Why does the doctrine speak of 'seeing the path' and also call it 'seeing the Buddha'?
Answer: This is borrowing the invention of fundamental wisdom, falsely calling it 'seeing'. It is not seen by the eyes, but only known through realization. Separating from the seen and the seer is called true 'seeing'. The Nirvana Sutra says: Bodhisattvas actually have nothing to see. Having nothing to see means there is nothing at all. Having nothing at all means all dharmas are.
以法性無所有。菩薩則無所見。與法理會。假稱為見。實非見也。真性湛然。非是見法。經云。不行見法。諸佛速與受記。則是離斷常二邊。即見自身清凈。見身清凈。即是見佛清凈。乃至見一切法。悉皆清凈。無非是佛。無非是法。以自心性無生。順物遍一切處故。若一微塵不是佛者。則成翳障。不入普眼之門。唯墮能所之見。大集經云。梵天問海慧菩薩言。善男子。汝今了了見佛法不。梵天言。佛法非色。不可睹見。汝云何言了了見佛法耶。一切諸法。悉不可見。夫了了者。即是佛法。無有二相。是以來同水月。散若幻云。見猶夢形。聞如谷響。覺處即現。不從方來。迷處自無。不從此去。如圓覺經云。圓覺普照。寂滅無二。于中百千萬億不可說阿僧祇恒河沙諸佛世界。猶如空華。亂起亂滅。般若假名論偈云。如來法為身。但應觀法性。法性非所見。然亦不能知。法性者。所謂空性。無生性。此即諸佛第一義身。若見於此。名為見佛。經云。以見空性。名見如來。又法性之處。無有一物可名所知。由是彼智。亦不能知。又經言。大王。一切法性。猶如虛空。等與眾物。為所依止。而其體性。非是有物。亦非無物。能知此中。寂然無知。名爲了知。名為知者。隨俗言說。信解無生之福。多於寶施。如有頌言。若人持
【現代漢語翻譯】 現代漢語譯本 以法性本無所有，菩薩便無所執著，也就無所謂『見』。與法之真理相合，姑且稱之為『見』，實際上並非真的『見』。真性清凈湛然，不是用來看法的。《經》中說：『不行於見法，諸佛迅速為之授記』，這就是遠離斷、常二邊，即能見到自身清凈。見到自身清凈，即是見到佛的清凈，乃至見到一切法，都清凈無染，無一不是佛，無一不是法。因為自心本性無生，順應萬物而遍及一切處。如果一微塵不是佛，那就成了障礙，無法進入普眼之門，只能墮入能見、所見的對立之中。《大集經》中說，梵天問海慧菩薩：『善男子，你現在明明白白地見到佛法了嗎？』梵天說：『佛法非色，不可見。你為什麼說你明明白白地見到佛法呢？一切諸法，都不可見。』所謂『明明白白』，就是佛法，沒有二相。所以，來時如同水中月，散時如同幻化之云，所見如同夢中之形，所聞如同山谷迴響。覺悟之處當下顯現，不從任何方向而來；迷惑之處自然消失，不向任何地方而去。如同《圓覺經》所說：『圓覺之光普遍照耀，寂靜涅槃沒有分別。其中百千萬億不可說阿僧祇恒河沙諸佛世界，猶如虛空中的花朵，紛紛生起，紛紛滅去。』《般若假名論偈》說：『如來以法為身，但應觀法性。法性非能見，然亦不能知。』法性，就是所謂的空性、無生性。這就是諸佛的第一義身。如果能見到這個，就叫做見佛。《經》中說：『以見空性，名為見如來。』而且，在法性之處，沒有一物可以稱為所知。因此，那個智慧，也不能知。又《經》中說：『大王，一切法性，猶如虛空，平等地作為眾物的依託。而它的體性，非是有物，亦非無物。能知曉這其中寂然無知，就叫做了解，叫做知者。』這只是隨順世俗的說法。信解無生的福德，多於用珍寶佈施。如有頌說：『若人持』
【English Translation】 English version Because the Dharma-nature is without any inherent existence, a Bodhisattva has nothing to grasp, and thus there is no 'seeing'. When one accords with the truth of Dharma, it is tentatively called 'seeing', but in reality, it is not true 'seeing'. The true nature is clear and serene, not used to see the Dharma. The Sutra says: 'Without engaging in seeing the Dharma, the Buddhas will quickly bestow predictions upon them.' This is to be apart from the two extremes of permanence and annihilation, and one can see one's own purity. Seeing one's own purity is seeing the purity of the Buddha, and even seeing all Dharmas, all are pure and undefiled, nothing is not the Buddha, nothing is not the Dharma. Because the nature of one's own mind is unborn, it accords with all things and pervades all places. If one mote of dust is not the Buddha, then it becomes an obstruction, unable to enter the gate of the Universal Eye, and can only fall into the duality of the seer and the seen. The Mahasamghata Sutra says, Brahma asked the Bodhisattva Ocean of Wisdom: 'Good man, do you now clearly see the Buddha-dharma?' Brahma said, 'The Buddha-dharma is not form, and cannot be seen. Why do you say that you clearly see the Buddha-dharma? All Dharmas are invisible.' What is called 'clearly seeing' is the Buddha-dharma, without two aspects. Therefore, its coming is like the moon in water, its scattering is like illusory clouds, what is seen is like a dream, what is heard is like an echo in a valley. The place of awakening manifests immediately, not coming from any direction; the place of delusion naturally disappears, not going to any place. As the Surangama Sutra says: 'Perfect Enlightenment universally illuminates, stillness and extinction are without duality. Within it, hundreds of thousands of millions of inexpressible asamkhya (countless) Ganges sands of Buddha-worlds are like flowers in the sky, arising and ceasing in confusion.' The Prajnaparamita-namasamgiti says: 'The Tathagata takes Dharma as his body, one should only contemplate the Dharma-nature. The Dharma-nature is not something to be seen, yet it also cannot be known.' Dharma-nature is what is called emptiness, the nature of non-birth. This is the first meaning of the body of all Buddhas. If one sees this, it is called seeing the Buddha. The Sutra says: 'By seeing emptiness, it is called seeing the Tathagata.' Moreover, in the place of Dharma-nature, there is nothing that can be called knowable. Therefore, that wisdom also cannot know. Furthermore, the Sutra says: 'Great King, the nature of all Dharmas is like empty space, equally serving as the support for all things. But its essence is neither something that exists nor something that does not exist. Being able to know that within this there is silent non-knowing is called understanding, called a knower.' This is just following conventional speech. The merit of believing and understanding non-birth is greater than giving with treasures. As a verse says: 'If a person holds'
正法。及發菩提心。不如解于空。十六分之一。是以解第一義空。方成般若。見無生自性。始了圓宗。以真空不壞業果。尊卑宛然。不同但空不該諸有。如大涅槃經云。有業有報。不見作者。如是空法。名第一義空。所以見性之時。性本離念。非有念而可除。觀物之際。物本無形。非有物而可遣。故云離念之智。等虛空界。如大乘千缽大教王經云。是時普明菩薩。則證入毗盧遮那如來金剛法藏三昧三摩地。令一切菩薩。及一切有情眾生。同願修持。入此性凈真如法藏三昧真際觀。云何應得修入此觀。菩薩則當觀照心地。覺用心智。唯照心性。細細觀覺。覺照心體。見性無動。證覺不動。即能恒用。用觀體智。見性清凈。性自離念。離念無物。心等虛空。即證聖智。如如聖性。二俱澄寂。空同無體。性體虛靜。則是名為菩薩證入。真如法界性印。法藏真際觀門。故知法界性。即眾生心性。眾生心性。即虛空性。故大智度論云。複次舍利弗。菩薩摩訶薩。欲住內空．外空．內外空．空空．大空。第一義空．有為空．無為空．畢竟空．無始空．散空．性空．自相性諸法空．不可得空．無法空．有法空．無法有法空。當學般若波羅蜜。釋云。內空者。即內法。所謂內六入。眼耳鼻舌身意。眼空無我。無我所等。外空者。即外法
【現代漢語翻譯】 現代漢語譯本： 正法和發起菩提心，都不如理解空性的十六分之一。因此，理解第一義空，才能成就般若智慧。見到無生自性，才算瞭解圓滿的宗旨。因為真空並不破壞業果，尊卑的秩序依然存在。這不同於只執著于空，而不包含萬有的觀點。如同《大涅槃經》所說：『有業有報，不見作者。』這樣的空法，才被稱為第一義空。所以，在見性的時候，自性本來就遠離念頭，不是通過有念頭來去除念頭。觀察事物的時候，事物本來就沒有固定的形狀，不是通過去除事物來消除事物。所以說，遠離念頭的智慧，等同於虛空界。《大乘千缽大教王經》中說：『這時，普明菩薩證入了毗盧遮那如來金剛法藏三昧三摩地，讓一切菩薩和一切有情眾生，共同發願修持，進入這性凈真如法藏三昧真際觀。』如何才能修入這種觀法呢？菩薩應當觀照自己的心地，覺察用心的智慧，只觀照心性，細緻地觀覺。覺照心體，見到自性沒有動搖，證悟到不動搖的境界，就能恒常地運用。用觀照的體性智慧，見到自性清凈，自性自然遠離念頭，遠離念頭就沒有事物，心等同於虛空，就證悟了聖智。如如聖性，兩者都澄澈寂靜，空性如同沒有實體，自性本體虛空寂靜。這就叫做菩薩證入真如法界性印法藏真際觀門。』所以要知道，法界性就是眾生的心性，眾生的心性就是虛空性。所以《大智度論》說：『再者，舍利弗，菩薩摩訶薩，想要安住于內空（指內在的空性，即六根的空性），外空（指外在的空性，即六塵的空性），內外空（指內外皆空的空性），空空（指對空性的執著也空的空性），大空（指廣大的空性），第一義空（指勝義諦的空性），有為空（指有為法的空性），無為空（指無為法的空性），畢竟空（指究竟的空性），無始空（指無始以來的空性），散空（指消散的空性），性空（指自性的空性），自相性諸法空（指一切法自相本空的空性），不可得空（指不可得的空性），無法空（指沒有法的空性），有法空（指有法的空性），無法有法空（指既沒有法也沒有有法的空性），應當學習般若波羅蜜。』解釋說：『內空，就是指內在的法，也就是內六入（眼、耳、鼻、舌、身、意）。眼睛是空的，沒有我，沒有我所等等。外空，就是指外在的法。
【English Translation】 English version: Righteous Dharma and the aspiration for Bodhi are not even a sixteenth part as good as understanding emptiness. Therefore, only by understanding the ultimate emptiness (第一義空, Diyi Yi Kong - ultimate emptiness) can one achieve Prajna (般若, Bōrě - wisdom). Only by seeing the unproduced self-nature can one understand the perfect teaching. Because true emptiness does not destroy the results of karma, the order of superiors and inferiors remains intact. This is different from merely clinging to emptiness without encompassing all existence. As the Mahāparinirvāṇa Sūtra says: 'There is karma and there is retribution, but no actor is seen.' Such emptiness is called the ultimate emptiness. Therefore, at the time of seeing one's nature, the nature is originally free from thoughts; it is not through having thoughts that thoughts can be removed. When observing things, things originally have no fixed form; it is not through removing things that things can be eliminated. Therefore, it is said that the wisdom free from thoughts is equal to the realm of empty space. As the Mahāyāna Thousand Bowl Great Teaching King Sūtra says: 'At that time, Universal Light Bodhisattva then entered the Samadhi (三昧, sānmèi - concentration) of the Vajra Dharma Treasury of Vairocana Tathagata (毗盧遮那如來, Pílúzhēnà Rúlái - the cosmic Buddha), causing all Bodhisattvas and all sentient beings to jointly vow to cultivate and uphold, entering this Samadhi of the Pure Nature of Suchness Dharma Treasury, the True Realm of Contemplation.' How should one attain and cultivate entering this contemplation? The Bodhisattva should contemplate their own mind, be aware of the wisdom of using the mind, only contemplate the nature of the mind, and contemplate and be aware of it meticulously. Being aware of the body of the mind, seeing that the nature has no movement, realizing the state of non-movement, one can then constantly use it. Using the wisdom of contemplation of the essence, seeing that the nature is pure, the nature is naturally free from thoughts, free from thoughts there are no things, the mind is equal to empty space, and one then realizes the holy wisdom. The Suchness of the holy nature, both are clear and still, emptiness is like having no substance, the nature of the essence is empty and still. This is called the Bodhisattva entering the Dharma Realm Nature Seal of Suchness, the True Realm of Contemplation Gate of the Dharma Treasury.' Therefore, know that the nature of the Dharma Realm is the mind-nature of sentient beings, and the mind-nature of sentient beings is the nature of empty space. Therefore, the Mahāprajñāpāramitāśāstra says: 'Furthermore, Shariputra (舍利弗, Shèlìfú - one of the Buddha's chief disciples), if a Bodhisattva Mahasattva (菩薩摩訶薩, Púsà móhēsà - great being bodhisattva) wishes to abide in inner emptiness (內空, nèikōng - emptiness of the internal), outer emptiness (外空, wàikōng - emptiness of the external), inner-outer emptiness (內外空, nèiwàikōng - emptiness of both internal and external), emptiness of emptiness (空空, kōngkōng - emptiness of emptiness itself), great emptiness (大空, dàkōng - great emptiness), ultimate emptiness (第一義空, dìyīyìkōng - emptiness of the ultimate meaning), conditioned emptiness (有為空, yǒuwéikōng - emptiness of conditioned things), unconditioned emptiness (無為空, wúwéikōng - emptiness of unconditioned things), ultimate emptiness (畢竟空, bìjìngkōng - ultimate emptiness), beginningless emptiness (無始空, wúshǐkōng - emptiness without beginning), dispersed emptiness (散空, sànkōng - dispersed emptiness), nature emptiness (性空, xìngkōng - emptiness of nature), emptiness of the self-characteristic nature of all dharmas (自相性諸法空, zìxiàngxìng zhūfǎ kōng - emptiness of the self-nature of all dharmas), unattainable emptiness (不可得空, bùkědé kōng - emptiness of unattainability), emptiness of no dharma (無法空, wúfǎ kōng - emptiness of no dharma), emptiness of dharma (有法空, yǒufǎ kōng - emptiness of dharma), emptiness of neither dharma nor no-dharma (無法有法空, wúfǎ yǒufǎ kōng - emptiness of neither dharma nor no-dharma), one should study the Prajñāpāramitā (般若波羅蜜, Bōrě bōluómì - perfection of wisdom).' Explanation: 'Inner emptiness refers to the inner dharmas, namely the six inner entrances (眼耳鼻舌身意, yǎn ěrbí shéshēn yì - eye, ear, nose, tongue, body, and mind). The eye is empty, without self, without what belongs to self, and so on. Outer emptiness refers to the outer dharmas.'
。所謂外六入。色聲香味觸法。色空無我。無我所等。內外空者。即內外十二入。十二入中無我。無我所等。空空者。以空破內空。外空。內外空。破是三空。故名為空空。大空者。即十方空。東方無邊。故名為大。亦一切處有。故名為大。第一義空者。第一義名諸法實相。不破不壞故。是諸法實相亦空。何以故。無受無著故。若諸法實相有者。應受應著。以無實故。不受不著。若受若著。即是虛誑。有為空。無為空者。有為法。名因緣和合生。所謂五陰。十二入。十八界等。無為法。名無因緣。常不生不滅。如虛空。
問曰。有為法。因緣和合生。無自性故空。此則可爾。無為法。非因緣生法。無破無壞。常若虛空。云何空。
答曰。若除有為。則無無為。有為實相。即是無為。如有為空。無為亦空。以二事不異故。畢竟空者。一切法皆畢竟空。是畢竟空亦空。空無有法故。亦無虛實相待。複次畢竟空者。破一切法。令無遺余故。名畢竟空。若有少遺余。不名畢竟空。無始空者。如經中說。佛語諸比丘。眾生無有始。無明覆愛所繫。往來生死。始不可得。破是無始法故。名為無始空。散空者。散名別離相。如諸法和合故。有如車以輻輞轅轂。眾合為車。若離散各在一處。則失車名。五陰和合因緣。故名
【現代漢語翻譯】 現代漢語譯本 所謂外六入（指眼、耳、鼻、舌、身、意六種感覺器官）。色、聲、香、味、觸、法。色是空無自我的，沒有我所擁有的等等。內外空，就是內外十二入（六根和六塵）。十二入中沒有我，沒有我所擁有的等等。空空，是用空來破除內空、外空、內外空，破除這三種空，所以叫做空空。大空，就是十方虛空。東方沒有邊際，所以叫做大，也因為一切處都有，所以叫做大。第一義空，第一義指的是諸法實相，不破不壞，所以說諸法實相也是空。為什麼呢？因為沒有接受和執著。如果諸法實相是實在的，就應該被接受和執著。因為沒有實體，所以不接受也不執著。如果接受或執著，那就是虛假的。有為空和無為空，有為法指的是因緣和合而生的法，比如五陰（色、受、想、行、識）、十二入、十八界等等。無為法指的是沒有因緣，常住不生不滅的法，比如虛空。
問：有為法，因緣和合而生，沒有自性所以是空，這還可以理解。無為法，不是因緣所生的法，沒有破滅和損壞，常住如同虛空，為什麼也是空呢？
答：如果去除有為法，就沒有無為法。有為法的真實相，就是無為法。如同有為空，無為也空，因為這兩者沒有差別。畢竟空，一切法都是畢竟空，這個畢竟空也是空。因為空中沒有法，也沒有虛實相對待。進一步說，畢竟空，是破除一切法，使之沒有遺留，所以叫做畢竟空。如果還有少許遺留，就不能叫做畢竟空。無始空，如同經中所說，佛告訴眾比丘，眾生沒有開始，被無明覆蓋，被愛慾束縛，往來於生死輪迴，開始是不可得的。破除這種無始法，所以叫做無始空。散空，散指的是分離的相。比如諸法和合，就像車子由車輻、車輞、車轅、車轂等組合而成，如果離散，各自在一處，就失去了車的名稱。五陰和合因緣，所以叫做
【English Translation】 English version The so-called outer six entrances (referring to the six sense organs: eyes, ears, nose, tongue, body, and mind). Form (色, sè), sound (聲, shēng), smell (香, xiāng), taste (味, wèi), touch (觸, chù), and dharma (法, fǎ). Form is empty and without self, without what is owned by self, and so on. Inner and outer emptiness is the inner and outer twelve entrances (the six sense organs and the six sense objects). In the twelve entrances, there is no self, no what is owned by self, and so on. Emptiness of emptiness is using emptiness to break inner emptiness, outer emptiness, and inner and outer emptiness, breaking these three emptinesses, therefore it is called emptiness of emptiness. Great emptiness is the emptiness of the ten directions. The east is boundless, therefore it is called great, and also because it is everywhere, it is called great. Ultimate emptiness is that ultimate meaning refers to the true nature of all dharmas, which is not broken or destroyed, therefore it is said that the true nature of all dharmas is also empty. Why? Because there is no acceptance or attachment. If the true nature of all dharmas were real, it should be accepted and attached to. Because it has no substance, it is neither accepted nor attached to. If there is acceptance or attachment, then it is false. Conditioned emptiness and unconditioned emptiness: Conditioned dharmas refer to dharmas that arise from the combination of causes and conditions, such as the five skandhas (五陰, wǔyīn: form, feeling, perception, volition, and consciousness), the twelve entrances, the eighteen realms, and so on. Unconditioned dharmas refer to dharmas without causes and conditions, which are constant, neither arising nor ceasing, such as space.
Question: Conditioned dharmas arise from the combination of causes and conditions, and are empty because they have no self-nature, which is understandable. Unconditioned dharmas are not dharmas born of causes and conditions, and are without destruction or damage, constantly like space, why are they also empty?
Answer: If conditioned dharmas are removed, there would be no unconditioned dharmas. The true nature of conditioned dharmas is unconditioned dharmas. Just as conditioned dharmas are empty, unconditioned dharmas are also empty, because these two are not different. Ultimate emptiness: all dharmas are ultimately empty, and this ultimate emptiness is also empty. Because there is no dharma in emptiness, and there is no relative existence of reality and unreality. Furthermore, ultimate emptiness is to break all dharmas, so that there is no remainder, therefore it is called ultimate emptiness. If there is a slight remainder, it cannot be called ultimate emptiness. Beginningless emptiness: as it is said in the sutras, the Buddha told the bhikshus (比丘, bǐqiū), sentient beings have no beginning, covered by ignorance and bound by love, going back and forth in the cycle of birth and death, the beginning is unattainable. Breaking this beginningless dharma, therefore it is called beginningless emptiness. Scattered emptiness: scattered refers to the aspect of separation. For example, dharmas are combined, like a cart is composed of spokes, rims, shafts, hubs, etc. If they are scattered, each in its own place, they lose the name of cart. The combination of the five skandhas and causes and conditions is called
為人。若離五陰。人不可得。性空者。諸法性常空。假來相續故。似若不空。譬如水性自冷。假火故熱。止火停久。水則還冷。如經說。眼空無我。無我所。何以故。性自爾耳。自相空者。一切法有二種相。總相。別相。是。二相空。故名為相空。總相者。如無常等。別相者。諸法雖皆無常。而各有別相。如地為堅相。火為熱相。一切諸法空者。一切法有好有丑。有內有外。一切法有心生。故名為有。無自體。故空。無所得空者。一切法。乃至無餘涅槃不可得。故名無所得空。無法空。有法空。無法有法空者。無法。名法已滅。是滅無故。名無法空。有法空者。諸法因緣和合生。故有法。實性無故。名有法空。無法有法空者。取無法有法相不可得。是為無法有法空。乃至云。離我我所故空。因緣和合生故空。無常苦空無我。故名為空。始終不可得故空。唯心。故名為空。故知一切萬法。皆從心現。悉無自體。盡稱為空。所以云。若住此十八空門。當學般若。則未嘗有一法。能出我之靈臺智性矣。此十八空。下至有為世間五陰。上至無為第一義諦。收一切法。無不皆空。若不學般若。別尚餘宗。體有而未達有原。窮空而不盡空理。須歸宗鏡。內照發明。則外無一法。更有遺余矣。又此是如空。非體是空。以真心無礙。映
【現代漢語翻譯】 現代漢語譯本 關於『人』的概念，如果脫離了五陰（色、受、想、行、識，構成個體存在的五種要素），那麼『人』就無法成立。所謂的『性空』，指的是一切諸法的本性本來就是空寂的，因為因緣和合而暫時相續存在，所以看起來好像不是空。這就像水的本性是冷的，因為有了火的緣故才變熱，一旦停止加熱，時間久了，水自然會恢復到原來的冷的狀態。如同佛經所說，眼睛是空的，沒有『我』，也沒有『我所』（屬於我的東西）。為什麼呢？因為它的本性就是如此。『自相空』指的是一切法有兩種相：總相和別相。這兩種相都是空的，所以稱為『相空』。總相，比如無常等等。別相，指的是諸法雖然都是無常的，但各自有不同的相，比如地的特性是堅硬，火的特性是熱。一切諸法都是空的，指的是一切法有好有壞，有內在有外在，一切法都是由心所生，所以稱為『有』，但沒有自體，所以是空的。『無所得空』指的是一切法，乃至無餘涅槃（徹底的寂滅）都是不可得的，所以稱為『無所得空』。『無法空』、『有法空』、『無法有法空』，『無法』指的是已經滅去的法，因為已經滅去所以是空，稱為『無法空』。『有法』指的是諸法因緣和合而生，所以稱為『有法』，但其實性是空的，所以稱為『有法空』。『無法有法空』指的是，取無法和有法的相都是不可得的，這就是『無法有法空』。乃至說，因為遠離了我和我所，所以是空；因為因緣和合而生，所以是空；因為無常、苦、空、無我，所以稱為空；因為始終不可得，所以是空；因為唯心所現，所以稱為空。因此可知一切萬法，都是從心顯現的，都沒有自體，都可稱為空。所以說，如果安住于這十八空門，應當學習般若（智慧），那麼就沒有任何一法能夠超出我的靈臺智性。這十八空，下至有為世間的五陰，上至無為的第一義諦，涵蓋了一切法，沒有哪一樣不是空的。如果不學習般若，而偏重於其他宗派，那麼體會『有』卻不能通達『有』的根源，窮究『空』卻不能徹底明白『空』的道理。必須迴歸宗鏡，向內觀照，才能明白，那麼外在就沒有一法可以遺漏了。而且，這是一種如虛空般的空，而不是本體就是空。因為真心無礙，映照一切。
【English Translation】 English version Regarding the concept of a 'person,' if one separates from the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute individual existence), then a 'person' cannot be established. 'Emptiness of nature' refers to the fact that the inherent nature of all dharmas (phenomena) is originally empty and still, existing temporarily in a continuous sequence due to causes and conditions, so it seems as if it is not empty. This is like the nature of water being cold, becoming hot due to fire; once the fire is stopped and time passes, the water will return to its original cold state. As the sutra says, the eye is empty, without 'self' and without 'what belongs to self' (mine). Why? Because its nature is just like that. 'Emptiness of self-nature' refers to the fact that all dharmas have two aspects: the general aspect and the specific aspect. These two aspects are empty, so it is called 'emptiness of aspects.' The general aspect is like impermanence, etc. The specific aspect refers to the fact that although all dharmas are impermanent, they each have different characteristics, such as the characteristic of earth being solid and the characteristic of fire being hot. All dharmas are empty, referring to the fact that all dharmas have good and bad, internal and external; all dharmas are produced by the mind, so they are called 'existent,' but without inherent self-nature, so they are empty. 'Emptiness of non-attainment' refers to the fact that all dharmas, even Nirvana without remainder (complete extinction), are unattainable, so it is called 'emptiness of non-attainment.' 'Emptiness of non-dharma,' 'emptiness of existent dharma,' 'emptiness of neither non-dharma nor existent dharma.' 'Non-dharma' refers to dharmas that have already ceased; because they have ceased, they are empty, called 'emptiness of non-dharma.' 'Existent dharma' refers to dharmas that arise from the combination of causes and conditions, so they are called 'existent dharma,' but their true nature is empty, so they are called 'emptiness of existent dharma.' 'Emptiness of neither non-dharma nor existent dharma' refers to the fact that taking the characteristics of neither non-dharma nor existent dharma is unattainable; this is 'emptiness of neither non-dharma nor existent dharma.' Even to say that because of being apart from self and what belongs to self, it is empty; because it arises from the combination of causes and conditions, it is empty; because of impermanence, suffering, emptiness, and non-self, it is called empty; because it is unattainable from beginning to end, it is empty; because it is only a manifestation of the mind, it is called empty. Therefore, it can be known that all myriad dharmas are manifested from the mind, all without inherent self-nature, all can be called empty. Therefore, it is said that if one dwells in these eighteen emptiness doors, one should study Prajna (wisdom), then there will be no dharma that can surpass my intelligent nature of the spiritual platform. These eighteen emptinesses, from the five skandhas of the conditioned world to the unconditioned ultimate truth, encompass all dharmas, none of which are not empty. If one does not study Prajna but focuses on other schools, then one experiences 'existence' but cannot understand the origin of 'existence,' and one investigates 'emptiness' but cannot thoroughly understand the principle of 'emptiness.' One must return to the Mirror of the Sect, look inward to illuminate, then there will be no dharma outside that can be missed. Moreover, this is an emptiness like space, not that the substance is empty. Because the true mind is unobstructed, reflecting everything.
現萬法。如虛空不拒諸相發揮故。于真心中。能現一切。其所現一切。雖依心無體。照見五蘊皆空。然亦不著于空。能興佛事。如華嚴經頌云。十方所有諸如來。了達諸法無有餘。雖知一切皆空寂。而不于空起心念。以一莊嚴嚴一切。亦不於法生分別。如是開悟諸群生。一切無性無所觀。
問。法身之理。為復有法成。為復無法成。為復一法成。為復異法成。
答。本覺心宗。法身性地。口欲言而詞喪。心欲緣而慮亡。所以然者。說有則妙體虛玄。談無則道無不在。言生則三界無物。云滅則一體常靈。言一則各任其形。說異則同歸實相。是知不可以稱量。不可以希冀。若開方便。欲曉疑情。則不有不無。非一非異。能超四句。方會一乘。
古德問云。若眾生與諸佛同一心佛性。等有法身。則有二過。一眾生悉當成佛。則眾生界盡。二諸菩薩闕利他行。以無所化機故。
答。此所問難。並由妄見眾生界故。妄起此難。不增不減經云。大邪見者。見眾生界增。見眾生界減。以不如實知一法界故。于眾生界。起增減見。經意則一切眾生。一時成佛。佛界不增。眾生界不減。故經云。眾生即法身。法身即眾生。眾生法身。義一名異。解云。況眾生界。如虛空界。設如一鳥。飛于虛空。從西向東。經百
【現代漢語翻譯】 現代漢語譯本： 顯現萬法。如同虛空不拒絕各種現象的展現一樣，在真心中，能夠顯現一切。其所顯現的一切，雖然依心而無實體，照見五蘊皆空，然而也不執著于空，能夠興辦佛事。如《華嚴經》的偈頌所說：『十方所有諸如來，了達諸法無有餘，雖知一切皆空寂，而不于空起心念。以一莊嚴嚴一切，亦不於法生分別，如是開悟諸群生，一切無性無所觀。』 問：法身（Dharmakaya，佛的法性之身）的道理，是通過有法成就，還是通過無法成就？是通過一法成就，還是通過異法成就？ 答：本覺心宗（original enlightenment mind sect），法身性地（Dharmakaya nature ground），想要用語言表達卻詞語喪失，想要用心思去攀緣卻思慮消失。之所以這樣，是因為說有，則妙體虛玄；談無，則道無處不在；言生，則三界（Three Realms）無物；云滅，則一體常靈；言一，則各自保持其形態；說異，則共同歸於實相（true nature of reality）。由此可知，法身不可以稱量，不可以希冀。如果開啟方便之門，想要消除疑惑，那麼它既不有也不無，非一也非異，能夠超越四句（four statements），才能領會一乘（One Vehicle）。 古德問道：如果眾生與諸佛同一心佛性（Buddha-nature），同樣具有法身，那麼就會有兩個過失：一是眾生都應當成佛，那麼眾生界（sentient beings realm）就會窮盡；二是諸菩薩（Bodhisattvas）會缺少利他之行，因為沒有可以教化的對象。 答：你所提出的疑問，都是由於錯誤地看待眾生界而產生的。因為妄見而產生這樣的疑問。《不增不減經》（Anunatva Apurnatva Sutra）說：『大邪見者，見眾生界增，見眾生界減。』因為不如實地瞭解一法界（one dharma realm），所以在眾生界上產生增減的看法。經文的意思是，一切眾生一時成佛，佛界不會增加，眾生界也不會減少。所以經文說：『眾生即法身，法身即眾生。』眾生和法身，意義相同而名稱不同。解釋說，眾生界就像虛空界一樣。假設有一隻鳥，飛在虛空中，從西向東，經過百
【English Translation】 English version: Manifesting all dharmas. Just as the void does not reject the manifestation of all phenomena, in the true mind, it can manifest everything. Although all that is manifested relies on the mind and has no substance, illuminating and seeing that the five skandhas (five aggregates) are all empty, yet it is not attached to emptiness, and can engage in Buddha activities. As the verse in the Avatamsaka Sutra (Flower Garland Sutra) says: 'All the Tathagatas (Buddhas) in the ten directions, understand that all dharmas are without remainder, although they know that all is empty and still, they do not give rise to thoughts of emptiness. With one adornment, they adorn everything, and do not give rise to distinctions about dharmas, thus enlightening all sentient beings, all are without nature and without anything to observe.' Question: The principle of the Dharmakaya (Buddha's Dharma body), is it accomplished through existing dharmas, or through non-existing dharmas? Is it accomplished through one dharma, or through different dharmas? Answer: The original enlightenment mind sect, the Dharmakaya nature ground, the mouth wants to speak but words are lost, the mind wants to grasp but thoughts disappear. The reason for this is that if you say it exists, then the wonderful essence is empty and profound; if you talk about non-existence, then the Tao (the Way) is everywhere; if you say it arises, then there is nothing in the Three Realms; if you say it ceases, then the one body is always spiritually aware; if you say it is one, then each retains its form; if you say it is different, then all return to the true nature of reality. From this, we know that the Dharmakaya cannot be measured, cannot be hoped for. If you open the door of skillful means, wanting to dispel doubts, then it is neither existent nor non-existent, neither one nor different, able to transcend the four statements, then you can understand the One Vehicle. An ancient master asked: If sentient beings and all Buddhas have the same mind and Buddha-nature, and equally possess the Dharmakaya, then there will be two faults: first, all sentient beings should become Buddhas, then the realm of sentient beings will be exhausted; second, all Bodhisattvas will lack altruistic actions, because there will be no beings to be transformed. Answer: The questions you raise are all caused by falsely viewing the realm of sentient beings. Because of false views, these questions arise. The Anunatva Apurnatva Sutra (Sutra of Neither Increase Nor Decrease) says: 'Those with great wrong views see the realm of sentient beings increasing, see the realm of sentient beings decreasing.' Because they do not truly know the one dharma realm, they give rise to views of increase and decrease in the realm of sentient beings. The meaning of the sutra is that when all sentient beings become Buddhas at the same time, the Buddha realm will not increase, and the sentient being realm will not decrease. Therefore, the sutra says: 'Sentient beings are the Dharmakaya, the Dharmakaya is sentient beings.' Sentient beings and the Dharmakaya have the same meaning but different names. It is explained that the realm of sentient beings is like the realm of empty space. Suppose a bird flies in the empty space, from west to east, passing through a hundred
千年。終不得說東近西遠。何以故。虛空無分劑故。亦不得云總不飛行。以功不虛故。當知此中道理亦爾。非有滅度。令有終盡。非無終盡。有不滅度。故眾生界。甚深廣大。唯是如來智所知境。不可輒以狂心限量斟酌。起增減見。且如虛空界。雖無分劑。不礙鳥飛。類眾生界。雖不可盡。不妨滅度。但不起增減之見。去取之情。則智翼高翔。真空無滯。如華嚴疏釋。經云。佛智廣大同虛空者。量智包含而普遍。理智無分別而證入。是以太虛含眾像。眾像不能含太虛。太虛不分別眾像。眾像乃差別太虛。以況我法不能容佛智。佛智乃能容我法。有我法者。分別如來。是如來者。不分別我法。二普遍喻中。妙觀察智。無不遍知。即普遍義。成所作智。曲成無遺。即隨入義。經頌云。佛智廣大同虛空。普遍一切眾生心。此即體遍。悉了世間諸妄想。此約知遍。又云。得一切法量等心。此約證遍。智性全同於色性故。此約理遍。云何遍入。不壞能所。有證知故。經頌云。世間諸國土。一切皆隨入。智身無有色。非彼所能見。由隨於如。即入無所入。故云平等。是以虛空遍入國土。國土不遍入虛空。有國土處。必有虛空。有虛空處。或無國土。虛空之於國土。平等隨入。國土之於虛空。自有彼此。虛空可喻佛智。國土可喻三世
。三世有處。佛智必在其中。佛智知處。三世或無其體。佛智之於三世。平等隨入。三世之於佛智。自有始終。此猶約不二而二說耳。若二而不二。國土虛空。三世佛智。同一性故。皆互相入。舉一全收。普遍亦然。三世間圓融。則言思道斷。故名佛智為不思議也。大集經云。文殊言。世尊。如來若坐菩提樹下。如來世尊則有二相。一者如來。二菩提樹。如來世尊已離二相。佛言。善男子。菩提眾生。一切法性。等無差別。一味一性。如來坐于菩提樹下。見如是法。是故名為逮得菩提。我都不見離菩提外。別有一法。見一切法。皆悉平等。而是平等。不入于數。是故平等。名為無礙。又此法門。舉一則法界全收。如舉眼為門。諸根相好。及佛剎土。莫不皆是一眼中現。乃至六根。一塵一毛中現。亦如是。如雲毗盧遮那身中。具足三道六趣眾生等。此則一身含一切身。又一身遍一切身。即入重重。包遍無礙。如華嚴經頌云。有一堅密身。一切塵中見。無生亦無相。普現於諸國。
宗鏡錄卷第十七
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第十八
慧日永明寺主智覺禪師延壽集
夫諸佛法身。普遍眾生心。既同一心。云何有現
【現代漢語翻譯】 現代漢語譯本：三世（過去、現在、未來）都有處所，佛的智慧必然在其中。佛的智慧所知之處，三世或許沒有其形體。佛的智慧對於三世，平等地隨順進入。三世對於佛的智慧，自有始終。這好比是就『不二』而『二』來說。如果『二』而不『二』，國土、虛空、三世、佛智，同一體性，所以都互相進入，舉出一個就全部收攝，普遍也是這樣。三世間圓融無礙，那麼言語和思慮的道路就斷絕了，所以稱佛智為不可思議。 《大集經》說：文殊菩薩說：『世尊，如來如果坐在菩提樹下，如來世尊則有二相，一是如來，二是菩提樹。如來世尊已經遠離二相。』佛說：『善男子，菩提和眾生，一切法的體性，相等而沒有差別，同一味道同一體性。如來坐在菩提樹下，見到這樣的法，因此名為證得菩提。我都不見離開菩提之外，另有一法。見到一切法，都完全平等，而這種平等，不入于數量。所以平等，名為無礙。』 又這種法門，舉出一個就法界全部收攝，如舉眼為門，諸根相好，以及佛剎土，沒有不是在一個眼中顯現的。乃至六根，在一塵一毛中顯現，也是這樣。如說毗盧遮那佛身中，具足三道六趣眾生等。這就是一身包含一切身，又一身遍一切身，即是進入重重，包容周遍而無障礙。如《華嚴經》的偈頌說：『有一個堅固嚴密的身，在一切微塵中顯現。無生也無相，普遍顯現於各個國土。』
《宗鏡錄》卷第十七
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第十八
慧日永明寺主智覺禪師延壽集
諸佛的法身，普遍存在於眾生的心中。既然是同一心，為什麼會有顯現？
【English Translation】 English version: The three times (past, present, and future) all have locations, and the Buddha's wisdom must be within them. Where the Buddha's wisdom knows, the three times may not have their form. The Buddha's wisdom, with respect to the three times, equally and accordingly enters. The three times, with respect to the Buddha's wisdom, naturally have a beginning and an end. This is like speaking of 'two' based on 'non-duality'. If 'two' is not 'two', then lands, space, the three times, and the Buddha's wisdom are of the same nature, so they all enter each other. Picking up one includes all, and universality is also like this. When the three realms are perfectly fused, then the path of words and thoughts is cut off, so the Buddha's wisdom is called inconceivable. The Mahasamghata Sutra says: Manjushri (Bodhisattva of wisdom) said: 'World Honored One, if the Tathagata (Buddha) sits under the Bodhi tree (tree of enlightenment), the Tathagata World Honored One will have two aspects, one is the Tathagata, and the other is the Bodhi tree. The Tathagata World Honored One has already left the two aspects.' The Buddha said: 'Good man, Bodhi and sentient beings, the nature of all dharmas (teachings), are equal and without difference, of the same taste and the same nature. The Tathagata sits under the Bodhi tree and sees such a dharma, therefore it is called attaining Bodhi. I do not see any other dharma apart from Bodhi. Seeing all dharmas, they are all completely equal, and this equality does not enter into numbers. Therefore, equality is called unobstructed.' Moreover, this Dharma gate (teaching), picking up one includes the entire Dharma realm, such as taking the eye as a gate, all the roots and auspicious marks, as well as the Buddha lands, all appear in one eye. Even the six roots appear in one dust mote or one hair, and it is also like this. For example, it is said that in the body of Vairocana (universal Buddha), there are fully present beings of the three paths and six realms, etc. This is one body containing all bodies, and one body pervading all bodies, which is entering layer upon layer, encompassing and pervading without obstruction. As the verse in the Avatamsaka Sutra says: 'There is one firm and dense body, seen in all dust motes. Without birth and without form, universally appearing in all lands.'
Zong Jing Lu (Record of the Source Mirror) Volume 17
Engraved by the Grand Repository Supervisor of the Bingwu Year Taisho Tripitaka Volume 48 No. 2016 Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 18
Compiled by Chan Master Zhijue Yanshou, Abbot of Huiri Yongming Temple
The Dharma body of all Buddhas pervades the minds of all sentient beings. Since it is the same mind, why is there manifestation?
不現。
答。常現無不現時。或於一塵頓現。無不具足。或於諸塵普現。無不周遍。一處頓現者。如來眼睫。文殊寶冠。彌勒閣中。普賢毛孔。凈名室裡。摩耶腹中。芥子針鋒。近塵遠剎。各各頓現。如文殊般泥洹經云。文殊身如紫金山等。其文殊冠毗楞伽寶之所嚴飾。有五百種色。一一色中。日月星辰。諸天龍宮。世間眾生所希見事。皆于中現。維摩經云。於是長者維摩詰。現神通力。即時彼佛。遣三萬二千師子之座。高廣嚴凈。來入維摩詰室。諸菩薩大弟子。釋梵四天王等。昔所未見。其室廣博。悉包容三萬二千師子之座。無所妨礙。于毗耶離城。及閻浮提四天下。亦不迫窄。悉現如故。華嚴經入法界品。摩耶夫人。告善財言。善男子。爾時菩薩。從兜率天。將降神時。有十佛剎極微塵數諸菩薩眾。乃至與眷屬俱。從天宮下。來入我身。彼諸菩薩。於我腹中。現大神通。遊行自在。或以三千大千世界而為一步。乃至或以不可說不可說佛剎極微塵數世界而為一步。又唸唸中。十方不可說佛剎極微塵數世界。諸如來所。菩薩眾會。及四天王．三十三天．須摩天．兜率陀天．化樂天．他化自在天。乃至色界諸梵天王。俱來欲見菩薩處胎。廣大神變。恭敬供養。聽受正法。皆入我身。雖我腹中。悉能容受如是眾會。
【現代漢語翻譯】 現代漢語譯本 不現。
答：常現，無不現時。或於一塵頓現，無不具足。或於諸塵普現，無不周遍。一處頓現者，如如來眼睫，文殊（Manjusri，智慧的象徵）寶冠，彌勒（Maitreya，未來佛）閣中，普賢（Samantabhadra，大行愿）毛孔，凈名（Vimalakirti，維摩詰）室裡，摩耶（Maya，佛母）腹中，芥子針鋒，近塵遠剎，各各頓現。如《文殊般泥洹經》云：『文殊身如紫金山等，其文殊冠毗楞伽寶之所嚴飾，有五百種色，一一色中，日月星辰，諸天龍宮，世間眾生所希見事，皆于中現。』《維摩經》云：『於是長者維摩詰，現神通力，即時彼佛，遣三萬二千師子之座，高廣嚴凈，來入維摩詰室。諸菩薩大弟子，釋梵四天王等，昔所未見。其室廣博，悉包容三萬二千師子之座，無所妨礙。于毗耶離城，及閻浮提四天下，亦不迫窄，悉現如故。』《華嚴經·入法界品》：摩耶夫人告善財言：『善男子，爾時菩薩，從兜率天（Tusita Heaven，欲界天之一）將降神時，有十佛剎極微塵數諸菩薩眾，乃至與眷屬俱，從天宮下，來入我身。彼諸菩薩，於我腹中，現大神通，自在。或以三千大千世界而為一步，乃至或以不可說不可說佛剎極微塵數世界而為一步。又唸唸中，十方不可說佛剎極微塵數世界，諸如來所，菩薩眾會，及四天王、三十三天、須摩天、兜率陀天、化樂天、他化自在天，乃至諸梵天王，俱來欲見菩薩處胎，廣大神變，恭敬供養，聽受正法，皆入我身。雖我腹中，悉能容受如是眾會。』
【English Translation】 English version Not appearing.
Answer: It always appears, there is no time when it does not appear. Sometimes it appears instantly in a single mote of dust, completely and fully. Sometimes it appears universally in all motes of dust, all-pervasively. Appearing instantly in one place, such as in the eyelashes of the Tathagata (如來，another name for Buddha), in the jeweled crown of Manjusri (文殊，symbol of wisdom), in the pavilion of Maitreya (彌勒，the future Buddha), in the pores of Samantabhadra (普賢，great vows and practices), in the room of Vimalakirti (凈名，also known as 維摩詰), in the womb of Maya (摩耶，Buddha's mother), in a mustard seed, on the tip of a needle, near dust, distant lands, each appearing instantly. As the Manjusri Nirvana Sutra says: 'Manjusri's body is like a purple-gold mountain, etc. His Manjusri's crown is adorned with beryl jewels, with five hundred kinds of colors. In each color, the sun, moon, stars, heavenly dragon palaces, and things that worldly beings rarely see, all appear within.' The Vimalakirti Sutra says: 'Then the elder Vimalakirti manifested his supernatural power. Immediately, that Buddha sent thirty-two thousand lion thrones, high, broad, adorned, and pure, to enter Vimalakirti's room. The bodhisattvas, great disciples, Sakra (釋), Brahma (梵), the Four Heavenly Kings, etc., had never seen this before. The room was vast and broad, completely encompassing the thirty-two thousand lion thrones, without any obstruction. In the city of Vaisali (毗耶離), and in the four continents of Jambudvipa (閻浮提), it was not crowded, and everything appeared as before.' The Avatamsaka Sutra, chapter on Entering the Dharma Realm, Maya said to Sudhana (善財): 'Good man, at that time, when the Bodhisattva was about to descend from the Tusita Heaven (兜率天，one of the heavens in the desire realm), there were as many bodhisattvas as the number of dust motes in ten Buddha lands, even with their retinues, descending from the heavenly palace and entering my body. Those bodhisattvas, within my womb, manifested great supernatural powers, being free and at ease. Some took a step with the three thousand great thousand worlds, and some took a step with as many worlds as the number of dust motes in unspeakable, unspeakable Buddha lands. Moreover, in every thought, in the ten directions, as many worlds as the number of dust motes in unspeakable Buddha lands, the places of all the Tathagatas, the assemblies of bodhisattvas, and the Four Heavenly Kings, the Thirty-three Heavens, the Suyama Heaven, the Tusita Heaven, the Nirmanarati Heaven, the Paranirmita-vasavartin Heaven, and even all the Brahma Kings, all came to see the Bodhisattva's embryonic state, the vast and great spiritual transformations, respectfully making offerings, and listening to the true Dharma, all entering my body. Although within my womb, I was able to accommodate such assemblies.'
而身不廣大。亦不迫窄。其諸菩薩。各見自處眾會道場。清凈嚴飾。善男子。如此四天下閻浮提中。菩薩受生。我為其母。三千大千世界。百億四天下閻浮提中。悉亦如是。然我此身。本來無二亦復非一。非一處住。非多處住。何以故。以修菩薩大愿智幻莊嚴解脫門故。如先德云。廣大如法界。究竟若虛空。是處胎義。若如是者。則一切眾生。皆處摩耶胎。非獨釋迦矣。何以故。眾生心。即法界故。又若了心空。即無胎分。如菩薩處胎經云。佛告彌勒。行空菩薩。云何游至十方剎土。教化眾生。彌勒白佛言。行空菩薩。不見剎土。亦無有佛。佛自無佛。云何有佛。地水火風識界。我人壽命。皆悉空寂。以是之故。無有胎分。諸塵普現者。則橫該一切處。豎徹一切時。涉入重重。普融圓遍。古德云。一切不思議事。於一切處。悉能普現。其唯一毗盧清凈法身之應用耳。此法身者。即是心也。所以言。若能諦觀心不二。方見毗盧清凈身。一念起惡法身亦隨現。一念善心生。法身亦隨現。名為處處互現。乃至色處現。空處現。自在無礙。更莫遠推諸佛。唯自一念空心是。又如海印。普印一切。華嚴經出現品云。佛子。菩薩摩訶薩。應知如來成正覺。於一切義。無所觀察。於法平等。無所疑惑。無二無相。無行無止。無量無際
【現代漢語翻譯】 現代漢語譯本 而且身體不顯得廣大，也不顯得迫窄。那些菩薩們，各自看到自己所處的眾會道場，清凈莊嚴。善男子，就像這四天下閻浮提（Jambudvipa，指我們所居住的這個世界）中，菩薩受生，我（摩耶夫人，Mahamaya）是他們的母親。三千大千世界中，百億個四天下閻浮提中，情況都像這樣。然而我的這個身體，本來就不是二，也不是一，不住在一個地方，也不住在多個地方。為什麼呢？因為修習菩薩的大愿，以智慧幻化莊嚴解脫之門。如同先德所說：『廣大如法界，究竟若虛空』，這就是處胎的意義。如果這樣說，那麼一切眾生，都處於摩耶（Mahamaya）的胎中，並非只有釋迦牟尼（Sakyamuni）如此。為什麼呢？因為眾生的心，就是法界。而且如果了悟心是空性的，就沒有胎分。《菩薩處胎經》中說：佛告訴彌勒（Maitreya），行空的菩薩，如何遊歷到十方剎土，教化眾生？彌勒（Maitreya）回答佛說：行空的菩薩，不見剎土，也沒有佛。佛自身都沒有佛，怎麼會有佛呢？地、水、火、風、識界、我、人、壽命，都空寂。因為這個緣故，沒有胎分。諸塵普遍顯現，那麼就橫向涵蓋一切處，豎向貫穿一切時，涉入重重，普遍融合圓滿。古德說：一切不可思議的事，在一切處，都能普遍顯現，這只是毗盧遮那佛（Vairocana）清凈法身的應用罷了。這個法身，就是心。所以說，如果能仔細觀察心不是二元的，才能見到毗盧遮那佛（Vairocana）的清凈身。一念生起惡念，法身也隨之顯現；一念生起善心，法身也隨之顯現，這叫做處處互相顯現。乃至色處顯現，空處顯現，自在無礙。不要向遠處推求諸佛，只是自己一念空心就是。又像海印（Samudramudra），普遍印現一切。《華嚴經·出現品》中說：佛子，菩薩摩訶薩，應當知道如來成就正覺，對於一切義理，沒有觀察，對於法平等，沒有疑惑，無二無相，無行無止，無量無際。
【English Translation】 English version Moreover, the body is neither vast nor narrow. The Bodhisattvas each see their own assembly and Dharma-place, pure and adorned. Good man, just as in this Jambudvipa (Jambudvipa, the continent where we live) of the four continents, when a Bodhisattva is born, I (Mahamaya, the mother of all Buddhas) am their mother. In the three thousand great thousand worlds, in hundreds of millions of Jambudvipas of the four continents, it is all like this. However, this body of mine is originally neither two nor one, neither dwelling in one place nor dwelling in many places. Why? Because of cultivating the Bodhisattva's great vows, using the wisdom-illusion-adorned gate of liberation. As the ancient virtuous ones said: 'Vast as the Dharma-realm, ultimately like empty space,' this is the meaning of dwelling in the womb. If it is like this, then all sentient beings dwell in Mahamaya's womb, not just Sakyamuni (Sakyamuni). Why? Because the mind of sentient beings is the Dharma-realm. Furthermore, if one understands that the mind is empty, then there is no division of the womb. As the Bodhisattva's Womb Sutra says: The Buddha told Maitreya (Maitreya), 'How does the Bodhisattva who practices emptiness travel to the lands of the ten directions to teach sentient beings?' Maitreya (Maitreya) replied to the Buddha, 'The Bodhisattva who practices emptiness does not see lands, nor are there Buddhas. The Buddha himself has no Buddha, how can there be a Buddha? Earth, water, fire, wind, the realm of consciousness, self, others, and lifespan are all empty and still. Because of this, there is no division of the womb.' The universal manifestation of all dusts then horizontally encompasses all places and vertically penetrates all times, entering layer upon layer, universally merging and becoming complete. Ancient virtuous ones said: 'All inconceivable things can universally manifest in all places.' This is merely the application of the pure Dharma-body of Vairocana (Vairocana). This Dharma-body is the mind. Therefore, it is said: 'If one can truly observe that the mind is not dual, then one will see the pure body of Vairocana (Vairocana).' When a thought of evil arises, the Dharma-body also manifests accordingly; when a thought of goodness arises, the Dharma-body also manifests accordingly. This is called mutual manifestation in all places, even to the point where the realm of form manifests, the realm of emptiness manifests, freely and without obstruction. Do not seek the Buddhas far away; just your own one thought of empty mind is it. It is also like the Samudramudra (Samudramudra), universally imprinting everything. The Avatamsaka Sutra, in the chapter on 'Appearance', says: 'Buddha-sons, Bodhisattvas Mahasattvas should know that when the Tathagata attains perfect enlightenment, in all meanings, there is no observation; in the Dharma, there is equality, without doubt; without duality, without form, without action, without cessation, without measure, without limit.'
。遠離二邊。住于中道。出過一切文字言說。知一切眾生心念所行。根性慾樂。煩惱染習。舉要言之。於一念中。悉知三世一切諸法。佛子。譬如大海。普能印現四天下中。一切眾生色身形像。是故共說以為大海。故經中有海印三昧。疏釋云。海印三昧有十義。根器是所現。菩薩定心是能現。無不空心。故名三昧。一無心能現。經云。無有功用無分別。二現無所現。經云。如光影故。三能現與所現非一。四非異。經云。大海能現。能所異。故非一。水外求像不可得。故非異。顯此定心。與所現法。即性之相故。能所宛然。即相之性故。物我無二。五無去來。現萬法于自心。彼亦不來。羅身云於法界。未曾暫去。六廣大。經云。普悉包容無所拒。明三昧心。周於法界。則眾生色心。皆定心中物。用周法界。亦不離此心。七普現。經云。一切皆能現。又云。菩薩普印諸心行。此與廣大異者。此約所現不簡鉅細。彼約能現。其量普周。八頓現。經云。一念現故。謂無前。后。如印頓成。九常現。非如明鏡。有現不現時。十非現現。如明鏡對至。方現四天之像。不對而現。故云非現現。以不待對。是故常現該三際也。此上海印現義。隨理事能所而分十門。但是一真心寂照普現之義。若有不現者。即是客塵自遮。見網自隔。非法
身咎。摩訶衍論云。諸佛如來。法身平等。自然遍一切處。無有作意。但依眾生心現。眾生心者。猶如於鏡。鏡若有垢。色像不現。如是眾生心若有垢。法身不現。其猶日月麗天。盲者不睹。雷霆震地。聾者不聞。道契則鄰。不在身近故。福人出世。則琳瑯現矣。薄福者出。則荊棘生焉。皆由自心。有現不現。若直了心性之人。悉皆平等顯現。如洛浦和尚神劍歌云。君子得之忘彼此。小人得之自輕生。他家不用我家劍。世上高低早晚平。所以眾生。不得了然明現。皆滯有迷真。滯真迷中。滯中迷性。成三種緣集。所以成障。如天臺凈名疏云。眾生氣類。無量無邊。元其正要。不出三種緣集氣類。一有為緣集之類者。即是界內染凈國土。悉迷真滯有而起結業。稟分段生死。皆是有為緣集眾生之類。二無為緣集之類者。即是界外有餘國土。及果報土。乃至下品。中品。常寂光土。此三土眾生。迷中道佛性。滯真空無為。緣無為。起諸結業。受變易生死。是無為緣集眾生之類。三。自體法界緣集者。即菩薩迷自體起。如宗門中雲。已見不忘。今室外折伏界內有為緣集眾生。次弟子一品。折伏無為緣集眾生。后菩薩一品。即是折伏自體法界緣集眾生。
問。無為緣集。與自體緣集。為同爲異。
答。名雖有別。惑
【現代漢語翻譯】 現代漢語譯本： 身咎。《摩訶衍論》說：『諸佛如來，法身平等，自然遍一切處，沒有造作之意，只是依眾生的心而顯現。眾生的心，猶如鏡子，鏡子若有污垢，色像便不顯現。如此，眾生的心若有污垢，法身便不顯現。』這就像日月懸掛在天空，盲人卻看不見；雷霆震動大地，聾人卻聽不見。道若相契，則近在咫尺，不在於身邊的遠近。有福德的人出世，則會顯現琳瑯美玉；薄福德的人出世，則會生長荊棘。這一切都由自己的心決定，有顯現與不顯現。如果直接明瞭心性的人，一切都會平等顯現。如洛浦和尚的神劍歌所說：『君子得到它，忘記彼此；小人得到它，反而輕賤生命。他家不用我家的劍，世上的高低早晚會平等。』所以眾生不能瞭然明現，都是因為執著于『有』而迷惑了『真』，執著于『真』而迷惑了『中』，執著于『中』而迷惑了『性』，形成了三種緣的聚集，因此形成了障礙。如天臺《凈名疏》所說：『眾生的種類，無量無邊，但究其根本，不出三種緣的聚集。』一、有為緣集之類，即是界內的染凈國土，都是迷惑了『真』而執著于『有』，從而產生結業，承受分段生死，都是有為緣集眾生之類。二、無為緣集之類，即是界外的有餘國土，以及果報土，乃至下品、中品常寂光土。這三種土的眾生，迷惑了中道佛性，執著于真空無為，因無為而產生各種結業，承受變易生死，是無為緣集眾生之類。三、自體法界緣集者，即是菩薩迷惑自體而生起。如宗門中所說：『已見不忘。』現在室外折伏界內有為緣集眾生，其次弟子一品，折伏無為緣集眾生，最後菩薩一品，就是折伏自體法界緣集眾生。
問：無為緣集與自體緣集，是相同還是不同？
答：名稱雖然有區別，迷惑的根源卻相同。
【English Translation】 English version: The Fault of the Body. The Mahayanalaksana says: 'All Buddhas and Tathagatas, their Dharmakayas (法身, Dharma Body) are equal, naturally pervading all places, without any intentional effort, but appearing according to the minds of sentient beings. The minds of sentient beings are like mirrors. If a mirror is stained, images will not appear. Similarly, if the minds of sentient beings are stained, the Dharmakaya will not appear.' It is like the sun and moon shining in the sky, yet the blind cannot see them; thunder shaking the earth, yet the deaf cannot hear it. If the path aligns, it is close at hand, not dependent on physical proximity. When a blessed person is born, beautiful jade will appear; when a person with little merit is born, thorns will grow. All this is determined by one's own mind, whether it appears or not. If one directly understands the nature of the mind, everything will appear equally. As the Sword Song of the Monk of Luopu says: 'The noble person who obtains it forgets self and others; the petty person who obtains it devalues their own life. Others do not need my sword; the high and low in the world will sooner or later be equal.' Therefore, sentient beings cannot clearly manifest because they are attached to 'existence' and deluded about 'truth,' attached to 'truth' and deluded about 'the middle way,' attached to 'the middle way' and deluded about 'the nature,' forming a collection of three conditions, thus creating obstacles. As the Tiantai Vimalakirti Sutra Commentary says: 'The types of sentient beings are countless and boundless, but fundamentally, they do not go beyond the collection of three conditions.' First, those of the conditioned (有為, yuwei) condition collection are the defiled and pure lands within the realms, all deluded about 'truth' and attached to 'existence,' thus generating karmic actions and undergoing segmented birth and death. These are the sentient beings of the conditioned condition collection. Second, those of the unconditioned (無為, wuwei) condition collection are the lands of remainder outside the realms, as well as the lands of karmic retribution, even the lower and middle grades of the Land of Constant Light. These sentient beings are deluded about the Middle Way Buddha-nature, attached to empty non-action, and generate various karmic actions due to non-action, undergoing transformation birth and death. These are the sentient beings of the unconditioned condition collection. Third, those of the self-nature Dharma realm condition collection are those that arise from Bodhisattvas being deluded about their self-nature. As it is said in the Zen school: 'Once seen, never forgotten.' Now, outside the room, subdue the sentient beings of the conditioned condition collection within the realms; next, the disciple chapter subdues the sentient beings of the unconditioned condition collection; and finally, the Bodhisattva chapter subdues the sentient beings of the self-nature Dharma realm condition collection.
Question: Are the unconditioned condition collection and the self-nature condition collection the same or different?
Answer: Although the names are different, the root of delusion is the same.
體不殊。二乘迷自體。起無為。生計著。著無為。故正受無為緣集名。菩薩亦迷自體。起無為緣集。而菩薩觀。破無爲著。無為緣集未盡。此惑附體。別受自體緣集之名。如凡夫迷真。起有為緣集。學人見真。斷見思。思惟不盡。猶于真理有貪恚色。染無色之名。
問。學人有為緣集不盡。見真。猶有惑。不約真。名自體緣集。菩薩無為緣集不盡。見真。何得別受自體緣集之名。
答。二乘見真。但是空理。空理非法身。不得立自體之名。菩薩見真。實是法身。法身常在。故得別立自體緣集名也。菩薩或未知。未知故須折伏也。是故三種緣集不亡。所以法身不現。又遠大師云。緣集義者。統唯一種。或分為二。約真妄開。一妄緣集。三界虛妄。唯一心作。如夢所見。但是妄心解。二真緣集。一切諸法。皆真心起。如夢所見。皆報心作。或約心識說三。一就事緣集。從其事識。起一切法。二妄緣集。從其妄緣。起一切法。三真緣集。真識體中。具過一切恒沙性德。互相整合。故言緣集。又從真識。起一切法。故經說言。若無如來藏識。七識不住。不得厭苦。樂求涅槃。由如來藏。故起諸法。又就有為無為說三。即一有為緣集。二無為緣集。三具二緣集。
問。直了此心是佛。更用八相成道不。
答。若了此心。即是天真佛。不說成與不成。若說成佛。是助語。亦是增語。圓覺經云。一切如來。妙圓覺心。本無菩提。及與涅槃。亦無成佛。及不成佛。無妄輪迴。及非輪迴等。釋曰。本無菩提。及與涅槃者。此是二轉依號。亦是住觀語。轉煩惱。故立菩提之號。轉生死。故得涅槃之名。若了煩惱性空。生死本寂。既無所轉之相。亦無能轉之名。無不成佛者。無妄輪迴。亦無成佛者。無非輪迴。唯妙圓覺心。更無所有。如今只恐。不得宗鏡之光。若得其光。則自然入圓覺門。普照法界。所以先德云。飛錫若登故國路。莫愁天下不聞聲。龐居士頌云。十方來一會。各自學無為。此是選佛處。心通及第歸。如是則自然應念登科。隨處及第。何須受記。而待揚名者乎。如昔人歌云。不坐禪。不持律。妙覺心珠白如日。當體虛玄一物無。阿誰承受燃燈佛。
問。眾生業果。種子現行。積劫所熏。猶如膠漆。云何但了一心。頓斷成佛。
答。若執心境是實。人法不空。徒經萬劫修行。終不證於道果。若頓了無我。深達物虛。則能所俱消。有何不證。猶微塵揚于猛吹。輕舸隨於迅流。只恐不信一心。自生艱阻。若入宗鏡。何往不從。且如勇施菩薩。因犯淫慾。尚悟無生。性比丘尼。無心修行。亦證道果。何況信
【現代漢語翻譯】 現代漢語譯本： 答：若能明瞭此心，即是天真之佛，無需談論成與不成。若說成佛，乃是輔助之語，亦是增添之語。《圓覺經》云：『一切如來，妙圓覺心，本無菩提，及與涅槃，亦無成佛，及不成佛，無妄輪迴，及非輪迴等。』 釋義：『本無菩提，及與涅槃者』，此是二轉依之稱號，亦是住觀之語。轉化煩惱，故立菩提之號；轉化生死，故得涅槃之名。若明瞭煩惱之性本空，生死原本寂滅，既無所轉之相，亦無能轉之名。無不成佛者，無妄輪迴；亦無成佛者，無非輪迴。唯有妙圓覺心，更無其他所有。如今只怕不得宗鏡之光，若得其光，則自然進入圓覺之門，普照法界。所以先德云：『飛錫若登故國路，莫愁天下不聞聲。』 龐居士頌云：『十方來一會，各自學無為。此是選佛處，心通及第歸。』 如此則自然應念登科，隨處及第，何須受記，而待揚名呢？如昔人歌云：『不坐禪，不持律，妙覺心珠白如日。當體虛玄一物無，阿誰承受燃燈佛（Dipamkara Buddha）。』 問：眾生業果，種子現行，積劫所熏，猶如膠漆，為何僅明瞭一心，便能頓斷成佛？ 答：若執著心境是實，人法不空，徒經萬劫修行，終究不能證得道果。若頓悟無我，深刻通達萬物皆虛，則能所俱消，有何不能證得？猶如微塵揚于猛烈的狂風中，輕舟順著迅猛的急流。只怕不相信一心，自生艱難阻礙。若入宗鏡，何往不順從？且如勇施菩薩（Vira Datta Bodhisattva），因犯淫慾，尚且悟得無生；性比丘尼（a bhikkhuni named 'Nature'），無心修行，亦證得道果。何況信者呢？
【English Translation】 English version: Answer: If one understands this mind, one is a true Buddha, with no need to discuss becoming or not becoming. To speak of becoming a Buddha is an auxiliary statement, an added phrase. The Surangama Sutra says: 'All Tathagatas, the wonderful, perfect, enlightened mind, originally has no Bodhi, nor Nirvana, nor becoming a Buddha, nor not becoming a Buddha, no deluded Samsara, nor non-Samsara, etc.' Explanation: 'Originally has no Bodhi, nor Nirvana,' this is a title of two-fold reliance, also a statement of abiding in contemplation. Transforming afflictions, hence the title of Bodhi is established; transforming birth and death, hence the name of Nirvana is obtained. If one understands that the nature of afflictions is empty, and birth and death are originally quiescent, then since there is no aspect to be transformed, there is also no name of one who transforms. There is no one who does not become a Buddha, there is no deluded Samsara; also, there is no one who becomes a Buddha, there is no non-Samsara. Only the wonderful, perfect, enlightened mind exists, nothing else. Now, the only fear is not obtaining the light of the Zongjing Lu (Mirror of the Zen Tradition), if one obtains its light, then one will naturally enter the gate of perfect enlightenment, universally illuminating the Dharma realm. Therefore, a former virtuous one said: 'If the flying staff ascends the road to the homeland, do not worry that the world will not hear the sound.' Layman Pang's verse says: 'The ten directions come to one gathering, each learning non-action. This is the place to select Buddhas, the mind passes and returns with honors.' Thus, one will naturally pass the examination upon thought, pass everywhere, why need receive prediction and wait for fame? As an ancient person sang: 'Not sitting in meditation, not upholding the precepts, the wonderful, enlightened mind pearl is as white as the sun. The substance is empty and profound, nothing exists, who receives Dipamkara Buddha's (Dipamkara Buddha) transmission?' Question: Sentient beings' karmic results, seeds manifesting as actions, accumulated over countless eons, are like glue and lacquer. How can one suddenly sever and become a Buddha by merely understanding one mind? Answer: If one clings to the mind and environment as real, and believes that beings and dharmas are not empty, then even after cultivating for countless eons, one will ultimately not attain the fruit of the path. If one suddenly realizes no-self and deeply understands that all things are illusory, then both the subject and object will disappear, what is there that cannot be attained? It is like fine dust scattered in a fierce wind, or a light boat following a swift current. The only fear is not believing in one mind, creating difficulties and obstacles for oneself. If one enters the Zongjing Lu (Mirror of the Zen Tradition), where can one not follow? For example, Vira Datta Bodhisattva (Vira Datta Bodhisattva), even after committing sexual misconduct, still awakened to no-birth; a bhikkhuni named 'Nature' (a bhikkhuni named 'Nature'), without intentional cultivation, also attained the fruit of the path. How much more so for those who believe?
解一乘之法。諦了自心。而無克證乎。或有疑雲。豈不斷煩惱耶。解云。但諦觀殺盜淫妄。從一心上起。當處便寂。何須更斷。是以但了一心。自然萬境如幻。何者。以一切諸法。皆從心幻生。心既無形。法何有相。所以高城和尚歌云。說教本窮無相理。廣讀元來不識心。識取心。了取境。識心了境禪河靜。若能了境便識心。萬法都如闥婆影。性比丘尼。即摩登伽。首楞嚴經云。佛告阿難。摩登伽。彼尚淫女。無心修行。神力冥資。速證無學。云何汝等在會聲聞求最上乘。決定成佛。譬如以塵揚于順風。有何艱險。凈業障經云。爾時有一比丘。名無垢光。入毗舍離城。次第乞食。以不知故。入淫女家。時無垢光。入其家已。是時淫女。起染污心。作是思惟。我今必死。當與此比丘共行欲法。若不從我。我將殞命。作是念已。即便閉門。語比丘言。愿與尊者。共行欲事。若不從我。我當必死。時無垢光。語淫女言。且止。大姊。我今不應犯如此事。所以者何。佛所制戒。我應奉行。寧捨身命。不毀此戒。爾時淫女。復更思惟。我今當以咒術藥草。令此比丘共為欲事。語比丘言。我今不能令汝退轉。毀犯禁戒。但當受我所施之食。即入舍內。便咒其食。投比丘缽。咒術力故。令此比丘便失正念。起于欲心。展轉增盛。爾時
【現代漢語翻譯】 現代漢語譯本：如何理解一乘之法，真正明瞭自心，卻又似乎沒有刻意去證得什麼呢？或許有人會疑惑：難道這樣就不用斷除煩惱了嗎？我的解答是：只要仔細觀察殺、盜、淫、妄等念頭，它們都是從一心上生起的，當念頭生起的地方當下就寂滅了，又何須額外去斷除呢？因此，只要明瞭一心，自然就會覺得萬境如幻。為什麼呢？因為一切諸法，都是從心幻化而生。心既然沒有形狀，法又怎麼會有實在的相狀呢？所以高城和尚的歌唱到：『說教本來是爲了窮盡無相的道理，廣泛閱讀經典卻始終不識本心。認識本心，明瞭外境，認識心、明瞭境，禪河自然平靜。如果能夠明瞭外境，就能認識本心，萬法都如同闥婆（Gandharva，一種天神）的影子。』性比丘尼（Xing Bhikkhuni），就是摩登伽（Matanggi，一個女子）。《首楞嚴經》中說：佛告訴阿難（Ananda，佛陀的十大弟子之一），摩登伽，她尚且如此，沒有用心修行，卻因神力默默地加持，迅速證得無學果位。你們這些在法會上的聲聞（Śrāvaka，聽聞佛法而修行的弟子），為何要追求最上乘，決定成佛呢？這就像用塵土揚向順風，有什麼艱難險阻呢？《凈業障經》中說：當時有一位比丘（Bhikkhu，佛教出家男子），名叫無垢光（Wuguang），進入毗舍離城（Vaishali，古印度城市）依次乞食。因為不瞭解情況，進入了的家。當時無垢光進入她家后，這位生起了染污之心，心想：我今天必死無疑，不如與這位比丘行淫慾之事。如果他不答應，我就去死。這樣想著，她就關上門，對這位比丘說：『希望與尊者一起行淫慾之事，如果不答應，我就去死。』當時無垢光對比丘尼說：『請住手，大姐。我現在不應該犯這樣的事情。因為佛所制定的戒律，我應該奉行，寧可捨棄生命，也不能毀壞此戒。』當時又開始思索：我今天應當用咒術藥草，讓這位比丘與我行淫慾之事。於是她對比丘說：『我今天不能讓你退轉，毀犯禁戒，但請接受我所施捨的食物。』隨即進入屋內，便對食物施加咒語，投入比丘的缽中。因為咒術的力量，讓這位比丘便失去了正念，生起了淫慾之心，並且逐漸增強。當時 ...
【English Translation】 English version: How does one understand the One Vehicle (Ekayana) teaching, truly comprehend one's own mind, and yet seemingly not deliberately attain anything? Perhaps some may doubt: Does this mean there is no need to eliminate afflictions (kleshas)? My answer is: Simply observe carefully the thoughts of killing, stealing, sexual misconduct, and lying; they all arise from one's own mind. The very place where these thoughts arise is immediately tranquil, so what need is there to additionally eliminate them? Therefore, as long as one understands one's own mind, one will naturally feel that all phenomena are illusory. Why? Because all dharmas (phenomena) are manifested from the mind. Since the mind has no form, how can dharmas have any real appearance? Therefore, the High City Monk sang: 'Preaching is originally to exhaust the principle of no-form, but extensive reading of scriptures still fails to recognize the mind. Recognize the mind, understand the realm; recognize the mind, understand the realm, and the river of Zen will naturally be calm. If one can understand the realm, then one can recognize the mind; all dharmas are like the shadows of Gandharvas (Gandharva, a type of celestial being).' Bhikkhuni Xing (Xing Bhikkhuni) is Matanggi (Matanggi, a woman). The Shurangama Sutra says: The Buddha told Ananda (Ananda, one of the Buddha's ten great disciples), Matanggi, she is still so , without diligently practicing, yet due to the silent blessing of divine power, she quickly attained the state of no-more-learning (arhatship). Why do you, the Shravakas (Śrāvaka, disciples who practice by hearing the Buddha's teachings) in this assembly, seek the Supreme Vehicle (Mahayana) and resolve to become Buddhas? It is like throwing dust against the wind; what difficulties or dangers are there? The Sutra of Pure Karma Obstacles says: At that time, there was a Bhikkhu (Bhikkhu, a Buddhist monk) named Wuguang (Wuguang), who entered the city of Vaishali (Vaishali, an ancient Indian city) to beg for food in order. Because he did not know the situation, he entered the house of a . When Wuguang entered her house, this ** developed a defiled mind, thinking: 'I am certainly going to die today, I might as well have sexual relations with this Bhikkhu. If he does not agree, I will die.' Thinking this, she closed the door and said to the Bhikkhu: 'I wish to have sexual relations with you, Venerable One; if you do not agree, I will die.' At that time, Wuguang said to the Bhikkhuni: 'Please stop, elder sister. I should not commit such an act now. Because the precepts established by the Buddha, I should uphold them; I would rather give up my life than break this precept.' At that time, the ** began to think again: 'Today I should use spells and medicinal herbs to make this Bhikkhu have sexual relations with me.' So she said to the Bhikkhu: 'Today I cannot make you regress and break the precepts, but please accept the food I offer.' Then she went into the house and cast a spell on the food, putting it into the Bhikkhu's bowl. Because of the power of the spell, the Bhikkhu lost his right mindfulness and developed a lustful mind, which gradually increased. At that time ...
淫女。見此比丘。顏色變異。即前牽手。共為欲事。是時比丘。與彼淫女共相愛樂。行淫慾已。持所乞食。還詣精舍。到精舍已。生大憂悔。舉體煩熱。咄哉。何為破大戒身。我今不應受他信施。我今則是破戒之人。當墮地獄。時無垢光。向諸比丘同梵行者。說如是言。我今破戒。非是沙門。必趣地獄。時諸比丘。問無垢光。有何因緣而破此戒。時無垢光。具說上事。時諸同學。語無垢光。仁者。當知。此有菩薩摩訶薩。名文殊師利。得無生法忍。善能除滅破戒之罪。亦令眾生離諸蓋纏。我今與汝。共詣文殊師利菩薩摩訶薩所。除汝憂悔。時無垢光。猶故未食。與諸比丘。詣文殊師利法王子所。到已問訊。供養恭敬。即以上事。具白文殊師利。文殊師利語無垢光。汝今且食。食已。當共詣如來所。問如來此事。如佛所說。當共受持。比丘食已。與文殊師利。共詣佛所。到已。頂禮佛足。卻坐一面。爾時無垢光比丘。心懷恐懼。不敢問佛。於是文殊師利。即從座起。整衣服。偏袒右肩。右膝著地。合掌向佛。即以上事。具白世尊。爾時世尊告無垢光。汝實爾不。答言。實爾。佛告比丘。汝本有心。欲犯淫不。答言。不也。佛告比丘。汝本無心。云何而犯。比丘答言。我於後時。乃生欲心。如是比丘。心犯欲耶。答言。如
【現代漢語翻譯】 現代漢語譯本 見此比丘（bhikkhu，佛教僧侶）。顏色變異，即上前牽著他的手，一起做了性行為。當時，這位比丘（bhikkhu）與她互相愛慕，行了淫慾之後，拿著乞討來的食物，返回精舍（精舍，寺院）。到達精舍（精舍）后，他感到極大的憂愁和後悔，全身煩躁發熱，心想：『唉，我為何毀壞了如此重要的戒律？我不應該接受他人的供養。我現在是個破戒之人，必定會墮入地獄。』當時，無垢光（Vimalakirti）向其他的比丘（bhikkhu）同修們說道：『我現在破了戒，不再是沙門（沙門，出家人），必定會墮入地獄。』 當時，眾比丘（bhikkhu）問無垢光（Vimalakirti）：『你因何緣故破了此戒？』無垢光（Vimalakirti）便詳細地說了上述的事情。當時，眾同學告訴無垢光（Vimalakirti）：『仁者，你應該知道，這裡有一位菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩），名為文殊師利（Mañjuśrī），已證得無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的深刻理解），善於消除破戒的罪過，也能使眾生脫離各種煩惱的纏縛。我們現在與你一同前往文殊師利（Mañjuśrī）菩薩摩訶薩（bodhisattva-mahāsattva）處，消除你的憂愁和後悔。』 當時，無垢光（Vimalakirti）還未進食，便與眾比丘（bhikkhu）一同前往文殊師利（Mañjuśrī）法王子（dharma-kumāra，佛陀的繼承者）處。到達后，向文殊師利（Mañjuśrī）問訊、供養、恭敬，然後將上述的事情詳細地告訴了文殊師利（Mañjuśrī）。文殊師利（Mañjuśrī）對無垢光（Vimalakirti）說：『你先吃飯，吃完飯後，我們一起去如來（Tathāgata，佛陀）那裡，詢問此事。按照佛陀所說的，我們一起接受和奉行。』 比丘（bhikkhu）吃完飯後，與文殊師利（Mañjuśrī）一同前往佛陀處。到達后，頂禮佛足，退坐在一旁。當時，無垢光（Vimalakirti）比丘（bhikkhu）心懷恐懼，不敢問佛。於是，文殊師利（Mañjuśrī）即從座位上站起，整理衣服，袒露右肩，右膝著地，合掌向佛，然後將上述的事情詳細地稟告世尊（Bhagavan，佛陀）。 當時，世尊（Bhagavan）告訴無垢光（Vimalakirti）：『你確實做了這樣的事嗎？』回答說：『確實如此。』佛陀告訴比丘（bhikkhu）：『你原本有心想要犯淫慾嗎？』回答說：『沒有。』佛陀告訴比丘（bhikkhu）：『你原本沒有心，怎麼會犯戒呢？』比丘（bhikkhu）回答說：『我是在後來才生起欲心的。』這樣，比丘（bhikkhu）的心犯了淫慾嗎？回答說：『如…
【English Translation】 English version Seeing this bhikkhu (bhikkhu, Buddhist monk), his complexion changed, and she went forward, took his hand, and engaged in sexual acts together. At that time, the bhikkhu (bhikkhu) and she were mutually in love, and after engaging in sexual intercourse, he took the food he had begged for and returned to the vihara (vihara, monastery). Upon arriving at the vihara (vihara), he felt great sorrow and remorse, and his whole body was agitated and feverish, thinking: 'Alas, why did I break such an important precept? I should not accept the offerings of others. I am now a precept-breaker and will surely fall into hell.' At that time, Vimalakirti (Vimalakirti) said to the other bhikkhus (bhikkhu), his fellow practitioners: 'I have now broken the precept, I am no longer a śrāmaṇa (śrāmaṇa, renunciate), and I will surely fall into hell.' At that time, the bhikkhus (bhikkhu) asked Vimalakirti (Vimalakirti): 'For what reason did you break this precept?' Vimalakirti (Vimalakirti) then explained the aforementioned events in detail. At that time, the fellow practitioners told Vimalakirti (Vimalakirti): 'Virtuous one, you should know that there is a bodhisattva-mahāsattva (bodhisattva-mahāsattva, great bodhisattva) here named Mañjuśrī (Mañjuśrī), who has attained the Anutpattika-dharma-kṣānti (anutpattika-dharma-kṣānti, the acceptance that phenomena are neither produced nor destroyed), is skilled at eliminating the sins of breaking precepts, and can also liberate beings from the entanglements of various afflictions. We will now go with you to the bodhisattva-mahāsattva (bodhisattva-mahāsattva) Mañjuśrī (Mañjuśrī) to eliminate your sorrow and remorse.' At that time, Vimalakirti (Vimalakirti) had not yet eaten, and he went with the bhikkhus (bhikkhu) to the dharma-kumāra (dharma-kumāra, prince of dharma) Mañjuśrī (Mañjuśrī). Upon arriving, he greeted Mañjuśrī (Mañjuśrī), made offerings, and showed respect, and then told Mañjuśrī (Mañjuśrī) in detail about the aforementioned events. Mañjuśrī (Mañjuśrī) said to Vimalakirti (Vimalakirti): 'You should eat first, and after you have eaten, we will go together to the Tathāgata (Tathāgata, Buddha) to inquire about this matter. According to what the Buddha says, we will accept and practice it together.' After the bhikkhu (bhikkhu) had eaten, he went with Mañjuśrī (Mañjuśrī) to the Buddha. Upon arriving, he bowed at the Buddha's feet and sat to one side. At that time, the bhikkhu (bhikkhu) Vimalakirti (Vimalakirti) was fearful and did not dare to ask the Buddha. Then, Mañjuśrī (Mañjuśrī) rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and, with palms joined, faced the Buddha, and then reported the aforementioned events in detail to the Bhagavan (Bhagavan, Buddha). At that time, the Bhagavan (Bhagavan) said to Vimalakirti (Vimalakirti): 'Did you really do such a thing?' He replied: 'Indeed, I did.' The Buddha said to the bhikkhu (bhikkhu): 'Did you originally have the intention to commit sexual misconduct?' He replied: 'No.' The Buddha said to the bhikkhu (bhikkhu): 'You originally had no intention, how could you have broken the precept?' The bhikkhu (bhikkhu) replied: 'I developed the desire later.' In this way, did the bhikkhu's (bhikkhu) mind commit sexual misconduct? He replied: 'As...
是。佛告比丘。我常不言。心垢故眾生垢。心凈故眾生凈耶。答言。如是。佛告比丘。于意云何。汝曾夢中受欲之時。心覺知不。答言。覺知。佛告比丘。汝向犯欲。豈非由心而覺知耶。答言。如是。若如是者。比丘悟夢犯欲。有何差別。比丘答言。悟夢犯欲。無差別也。佛言。于意云何。我先不言。一切諸法皆如夢耶。答言。如是。佛言。于意云何。如夢諸法。是真實耶。答言。不也。佛告比丘。于意云何。悟夢二心。俱是真實耶。不也。世尊。佛告比丘。若非真實。是有法也。不也。世尊。佛告比丘。于意云何。無所有法。為有生不。不也世尊。佛告比丘。若法無生。有滅。有縛。有解脫耶。不也。世尊。佛告比丘。于意云何。無生之法。尚無所有。而當有墮三惡道耶。佛告比丘。一切諸法。本性清凈。然諸凡夫。愚小無智。于無有法。不知如故。妄生分別。以分別故。墮三惡道。復告比丘。諸法無實。而現種種所應作事。爲著貪慾嗔恚愚癡凡夫等故。分別諸法。不知如故。非是真實。復告比丘。諸法虛誑。如野馬故。諸法如夢。本性自在。逮清凈故。諸法究竟。如水中月。泡沫等故。諸法寂靜。無老病死諸過患故。諸法無取。非是色法。不可見故。諸法無聚。如虛空故。諸法無性。過諸性故。諸法甚深。過虛妄
【現代漢語翻譯】 現代漢語譯本： 佛陀對比丘說：『我不是經常說，眾生的垢染是因為心的垢染，眾生的清凈是因為心的清凈嗎？』 比丘回答說：『是的。』 佛陀對比丘說：『你認為如何？你曾經在夢中感受慾望的時候，心是否覺知？』 比丘回答說：『覺知。』 佛陀對比丘說：『你先前犯欲，難道不是由心而覺知的嗎？』 比丘回答說：『是的。』 『如果這樣，比丘在清醒時和夢中犯欲，有什麼差別？』 比丘回答說：『清醒時和夢中犯欲，沒有差別。』 佛陀說：『你認為如何？我先前不是說過，一切諸法都如夢幻嗎？』 比丘回答說：『是的。』 佛陀說：『你認為如何？如夢幻般的諸法，是真實的嗎？』 比丘回答說：『不是真實的。』 佛陀對比丘說：『你認為如何？清醒時和夢中的兩種心，都是真實的嗎？』 『不是真實的，世尊。』 佛陀對比丘說：『如果不是真實的，是有自性的法嗎？』 『不是的，世尊。』 佛陀對比丘說：『你認為如何？無自性的法，會有生嗎？』 『不會的，世尊。』 佛陀對比丘說：『如果法沒有生，會有滅、有束縛、有解脫嗎？』 『不會的，世尊。』 佛陀對比丘說：『你認為如何？無生的法，尚且什麼都沒有，又怎麼會墮入三惡道呢？』 佛陀對比丘說：『一切諸法，本性清凈，然而那些凡夫，愚昧無知，對於無自性的法，不能如實知見，妄生分別，因為分別的緣故，墮入三惡道。』 佛陀又對比丘說：『諸法沒有實體，卻顯現種種應該做的事情，爲了貪慾、嗔恚、愚癡的凡夫等，分別諸法，不能如實知見，所以不是真實的。』 佛陀又對比丘說：『諸法虛妄不實，如同野馬（指海市蜃樓）一般；諸法如夢幻，本性自在，達到清凈的緣故；諸法究竟來說，如同水中的月亮、泡沫等；諸法寂靜，沒有衰老、疾病、死亡等過患；諸法沒有執取，不是色法，不可見；諸法沒有聚集，如同虛空一般；諸法沒有自性，超越各種自性；諸法甚深，超越虛妄。』
【English Translation】 English version: The Buddha said to the Bhikkhus (monks): 'Have I not often said that beings are defiled because of the defilement of the mind, and beings are purified because of the purification of the mind?' The Bhikkhus replied: 'Yes, Lord.' The Buddha said to the Bhikkhus: 'What do you think? When you experience desire in a dream, is the mind aware of it?' The Bhikkhus replied: 'It is aware.' The Buddha said to the Bhikkhus: 'When you previously committed desire, was it not through the mind's awareness?' The Bhikkhus replied: 'Yes, it was.' 'If that is so, what is the difference between a Bhikkhu committing desire in a waking state and in a dream?' The Bhikkhus replied: 'There is no difference between committing desire in a waking state and in a dream.' The Buddha said: 'What do you think? Have I not said before that all dharmas (phenomena, teachings) are like dreams?' The Bhikkhus replied: 'Yes, Lord.' The Buddha said: 'What do you think? Are dharmas like dreams real?' The Bhikkhus replied: 'They are not real.' The Buddha said to the Bhikkhus: 'What do you think? Are the two minds, one in the waking state and one in the dream, both real?' 'They are not real, Lord.' The Buddha said to the Bhikkhus: 'If they are not real, are they dharmas with inherent existence?' 'No, Lord.' The Buddha said to the Bhikkhus: 'What do you think? Can dharmas without inherent existence arise?' 'No, Lord.' The Buddha said to the Bhikkhus: 'If dharmas have no arising, do they have cessation, bondage, or liberation?' 'No, Lord.' The Buddha said to the Bhikkhus: 'What do you think? If dharmas without arising have nothing at all, how can they fall into the three evil realms?' The Buddha said to the Bhikkhus: 'All dharmas are inherently pure, but those ordinary beings, foolish and without wisdom, do not know the nature of dharmas without inherent existence as they truly are, and they falsely generate discriminations. Because of these discriminations, they fall into the three evil realms.' The Buddha further said to the Bhikkhus: 'Dharmas have no substance, yet they manifest various things that should be done. It is for the sake of ordinary beings who are attached to greed, hatred, and delusion that they discriminate dharmas, not knowing them as they truly are, and therefore they are not real.' The Buddha further said to the Bhikkhus: 'Dharmas are false and deceptive, like a mirage (wild horse); dharmas are like dreams, inherently free, attaining purity; dharmas ultimately are like the moon in water, bubbles, and so on; dharmas are tranquil, without the faults of old age, sickness, and death; dharmas are without grasping, not form, and cannot be seen; dharmas are without aggregation, like empty space; dharmas are without inherent nature, transcending all natures; dharmas are profound, transcending falsehood.'
故。諸法廣大。無處所故。法無所作。究竟寂故。法無所依。境界空故。法無根本。畢竟空故。法離蓋纏。煩惱結使不可得故。法離熾然。性不生故。乃至爾時無垢光。聞說是法。心懷歡喜。悲喜交集。雨淚。叉手合掌。一心觀佛。即說偈言。快哉世尊大功德。諸天世人所歸仰。善覺一切勝妙法。稽首能斷諸苦行。又佛告文殊。過去有佛。號無垢光。時有比丘。名曰勇施。入難勝城。次行乞食。到長者舍。其家有女。容貌端正。見勇施已。生愛染心。乃至因託病。延請勇施說法。其後勇施。數到其家。轉相親厚。數相見故。便失正念而生欲心。即與彼女。共行淫法。心遂耽著。往來頻數。時彼女夫。見此比丘往來頻數。心生疑恚。即設方便。欲斷其命。勇施比丘。聞是事已。即以毒藥。持與彼女。而語之言。若必念我。可持此藥以殺汝夫。時長者女。即以毒藥和著食中。敕其婢使。持此飯食以飯我夫。夫食飯已。即便命終。爾時勇施。聞彼命終。心生大悔。作是思惟。今我所作。是大重惡。何名比丘。受行淫法。又斷人命。我今如是。當何所歸。生大憂惱。我若命終。當墮惡道。誰能免我如是之苦。以是事故。從一精舍。至一精舍。惶怖馳走。衣服落地。作如是言。咄哉怪哉。我今即是地獄眾生。時有精舍。名曰醯無
【現代漢語翻譯】 現代漢語譯本： 因此，一切諸法廣大無邊，因為它們沒有固定的處所。法本身不造作任何事物，因為其最終歸於寂靜。法不依賴任何事物，因為其境界本性為空。法沒有根本，因為其本質是畢竟空。法遠離一切覆蓋和纏縛，因為煩惱和結使是不可得的。法遠離熾盛的燃燒，因為其自性本不生滅。乃至那時，無垢光（Vimalaprabha，佛名）聽聞這些法理，心中充滿歡喜，悲傷與喜悅交織在一起，流下眼淚，雙手合十，一心觀想佛陀，隨即以偈頌說道：『多麼快樂啊，世尊擁有偉大的功德！您是諸天和世人所歸依和仰慕的對象。您善於覺悟一切殊勝微妙的法，我稽首頂禮能夠斷除一切痛苦的修行者。』 佛陀又告訴文殊（Manjushri，菩薩名）：『過去有一尊佛，名為無垢光（Vimalaprabha）。當時有一位比丘，名叫勇施（Viras），進入難勝城（Durjaya），依次去乞食。他來到一位長者的家中，長者家有一位女子，容貌端正美麗。她見到勇施后，心生愛慕之情，甚至假託生病，請求勇施為她說法。此後，勇施多次到她家，彼此逐漸親近。因為經常見面，便失去了正念，生起了慾望之心，於是與那位女子共同行淫。他的心沉溺於其中，往來頻繁。當時，那位女子的丈夫，看到這位比丘往來頻繁，心中產生了懷疑和憤怒，於是設法想要取他的性命。勇施比丘聽到這件事後，就拿了毒藥，交給那位女子，對她說：『如果妳真的想念我，可以用這藥來殺死妳的丈夫。』當時，那位長者的女兒，就將毒藥摻在食物中，命令她的婢女，將這飯食送給她的丈夫吃。她的丈夫吃下飯後，就立刻死了。當時，勇施聽到他死了，心中非常後悔，心想：『我現在所做的，是極重的罪惡。怎麼能稱為比丘，卻行淫法，又斷人性命？我現在這樣，應當歸向何處？』他感到極大的憂愁和煩惱，心想：『如果我死了，一定會墮入惡道，誰能免除我這樣的痛苦？』因為這件事，他從一個精舍跑到另一個精舍，驚慌恐懼地奔走，衣服掉在地上，說道：『唉呀，太可怕了！我現在就是地獄的眾生。』當時，有一個精舍，名叫醯無（Hemu）。』
【English Translation】 English version: Therefore, all dharmas are vast and without location, because they have no fixed abode. Dharma itself does not create anything, because it ultimately returns to stillness. Dharma does not rely on anything, because its realm is empty in nature. Dharma has no root, because its essence is ultimately empty. Dharma is free from all coverings and entanglements, because afflictions and attachments are unattainable. Dharma is free from intense burning, because its nature is neither born nor extinguished. Even then, Vimalaprabha (name of a Buddha) hearing these Dharma principles, his heart filled with joy, sorrow and joy intertwined, shedding tears, with palms together, single-mindedly contemplating the Buddha, then spoke in verse: 'How joyful, the World Honored One possesses great merit! You are the refuge and admiration of gods and humans. You are skilled in awakening all supreme and subtle dharmas, I bow in reverence to the practitioner who can cut off all suffering.' The Buddha further told Manjushri (name of a Bodhisattva): 'In the past there was a Buddha named Vimalaprabha. At that time there was a Bhikshu named Viras (Courageous Giver), who entered the city of Durjaya (Difficult to Conquer), going in order to beg for food. He came to the house of an elder, whose family had a daughter, with a beautiful and upright appearance. After she saw Viras, she developed feelings of love and attachment, even feigning illness, requesting Viras to expound the Dharma for her. Thereafter, Viras went to her house many times, gradually becoming close to each other. Because of frequent meetings, he lost his right mindfulness, and generated desires in his heart, so he engaged in sexual conduct with that woman. His heart became addicted to it, and he went back and forth frequently. At that time, the woman's husband, seeing this Bhikshu coming and going frequently, developed suspicion and anger in his heart, so he devised a plan to take his life. Bhikshu Viras, hearing about this, took poison and gave it to that woman, saying to her: 'If you truly miss me, you can use this poison to kill your husband.' At that time, the daughter of the elder mixed the poison into the food, and ordered her maidservant to send this food to her husband to eat. After her husband ate the food, he died immediately. At that time, Viras, hearing that he had died, felt great remorse in his heart, thinking: 'What I have done now is an extremely heavy evil. How can I be called a Bhikshu, yet engage in sexual conduct, and take a human life? Where should I turn now?' He felt great sorrow and distress, thinking: 'If I die, I will surely fall into the evil realms, who can save me from such suffering?' Because of this matter, he ran from one monastery to another, running in panic and fear, his clothes falling to the ground, saying: 'Alas, how terrible! I am now a being of hell.' At that time, there was a monastery named Hemu.'
。中有菩薩。名曰鼻掬多羅。勇施比丘。即入其房。舉身投地。時彼菩薩。問勇施言。何為以身。自投于地。答言。大德。我今即是地獄眾生。又復問言。誰乃令汝為地獄人。勇施答言。我作大罪犯于淫戒。又斷人命。時彼菩薩。語勇施言。比丘莫怖。我今力能施汝無畏。爾時勇施。聞彼菩薩施無畏聲。心生歡喜。踴躍無量。爾時鼻掬多羅菩薩。即時從地接起勇施。牽其右手。將至異處。坐林樹中。時鼻掬多羅菩薩。即時入于諸佛境界。大乘妙門。如來寶印三昧。入三昧已。即于身上出無量佛。身。皆金色。三十二相。遍林樹間。爾時諸佛。即時同聲。說是偈言。諸法同映象。亦如水中月。凡夫愚惑心。分別癡恚愛。乃至諸法常無相。寂靜無根本。無邊不可取。欲性亦如是。爾時林中。二萬天子。詣鼻掬多羅菩薩。來聽法者。聞說是偈。即得無生法忍。
問。妙圓覺心。既無所有。云何教中。說諸佛成等正覺。出現世間等事。
答。一是機熟眾生。自心感現。二是菩薩因地本願。然諸佛境界。廣大無邊。非情識所知。唯見效能了。故華嚴經云。佛子。菩薩摩訶薩。應云何知如來應正等覺境界。佛子。菩薩摩訶薩。以無障無礙智慧。知一切世間境界。是如來境界。知一切三世境界。一切剎境界。一切法境界
【現代漢語翻譯】 現代漢語譯本：其中有一位菩薩，名叫鼻掬多羅（Bhikukatarā，菩薩名）。勇施比丘進入他的房間，全身投地。當時那位菩薩問勇施說：『你為何要以身體投向地面？』回答說：『大德，我現在就是地獄的眾生。』又問：『是誰讓你成為地獄之人？』勇施回答說：『我犯下大罪，違犯了淫戒，又斷了人的性命。』當時那位菩薩對勇施說：『比丘不要害怕，我現在有能力施予你無畏。』當時勇施聽到那位菩薩施予無畏的聲音，心中生起歡喜，踴躍無量。當時鼻掬多羅菩薩立刻從地上扶起勇施，牽著他的右手，帶到別處，坐在林樹之中。當時鼻掬多羅菩薩立刻進入諸佛的境界，大乘妙門，如來寶印三昧。進入三昧后，立刻從身上出現無量佛身，都是金色，具有三十二相，遍佈林樹之間。當時諸佛立刻同聲說出這首偈語：『諸法如同映象，也像水中的月亮。凡夫愚癡迷惑的心，分別癡愛和嗔恚。乃至諸法常是無相，寂靜沒有根本，無邊不可取，欲的本性也是這樣。』當時林中，有兩萬天子來到鼻掬多羅菩薩處，來聽聞佛法，聽到這首偈語，立刻證得無生法忍。 問：妙圓覺心，既然什麼都沒有，為什麼經典中說諸佛成就等正覺，出現在世間等等事情？ 答：一是機緣成熟的眾生，自心感應顯現。二是菩薩在因地時的本願。然而諸佛的境界，廣大無邊，不是情識所能瞭解的，只有見效能夠明瞭。所以《華嚴經》說：『佛子，菩薩摩訶薩，應該如何瞭解如來應正等覺的境界？佛子，菩薩摩訶薩，以無障無礙的智慧，瞭解一切世間的境界，就是如來的境界。瞭解一切三世的境界，一切剎土的境界，一切法的境界。』
【English Translation】 English version: There was a Bodhisattva named Bhikukatarā (Bhikukatarā, name of a Bodhisattva). The Bhikshu (monk) Yongs施 (Yong Shi, name of a monk) entered his room and prostrated himself on the ground. At that time, the Bodhisattva asked Yongs施: 'Why do you throw yourself to the ground?' He replied, 'Virtuous One, I am now a being of hell.' He further asked, 'Who made you a being of hell?' Yongs施 replied, 'I have committed great sins, violated the precept against sexual misconduct, and taken human lives.' At that time, the Bodhisattva said to Yongs施: 'Bhikshu, do not be afraid. I now have the power to grant you fearlessness.' At that time, Yongs施, hearing the Bodhisattva's voice of granting fearlessness, felt joy in his heart, leaping with immeasurable delight. Then, the Bodhisattva Bhikukatarā immediately lifted Yongs施 from the ground, took his right hand, and led him to another place, sitting among the trees in the forest. At that time, the Bodhisattva Bhikukatarā immediately entered the realm of all Buddhas, the wonderful gate of the Mahayana, the Samadhi (state of meditative consciousness) of the Tathagata's (another name for Buddha) precious seal. Having entered Samadhi, he immediately emitted countless Buddha bodies from his own body, all golden in color, with the thirty-two marks, pervading the forest. At that time, all the Buddhas simultaneously spoke this verse: 'All dharmas (teachings) are like reflections in a mirror, also like the moon in water. The minds of ordinary, ignorant beings discriminate with attachment, hatred, and love. Even all dharmas are constantly without form, tranquil without root, boundless and unattainable; the nature of desire is also like this.' At that time, twenty thousand devas (heavenly beings) in the forest came to the Bodhisattva Bhikukatarā to listen to the Dharma (teachings); hearing this verse, they immediately attained the Kshanti (patience, acceptance) of non-origination. Question: Since the wonderful, perfect, enlightened mind is devoid of all things, why do the scriptures say that all Buddhas attain perfect enlightenment and appear in the world, and so on? Answer: First, it is the manifestation of the minds of sentient beings whose conditions are ripe. Second, it is the original vow of the Bodhisattvas in their causal stage. However, the realm of all Buddhas is vast and boundless, not knowable by emotional consciousness; only the seeing nature can understand it. Therefore, the Avatamsaka Sutra (name of a sutra) says: 'Buddha-son, how should a Bodhisattva-Mahasattva (a great Bodhisattva) know the realm of the Tathagata, worthy and perfectly enlightened? Buddha-son, a Bodhisattva-Mahasattva, with unobstructed and unimpeded wisdom, knows that all realms of the world are the realm of the Tathagata. He knows all realms of the three times, all realms of lands, and all realms of dharmas.'
。一切眾生境界。真如無差別境界。法界無障礙境界。實際無邊際境界。虛空無份量境界。無境界境界。是如來境界。佛子。如一切世間境界無量。如來境界亦無量。如一切三世境界無量。如來境界亦無量。乃至如無境界。境界無量。如來境界亦無量。如無境界境界。一切處無有。如來境界亦如是。一切處無有。佛子。菩薩摩訶薩。應知心境界。是如來境界。如心境界。無量無邊。無縛無脫。如來境界。亦無量無邊。無縛無脫。何以故。以如是如是。思惟分別。如是如是。無量顯現。故知凡聖無際。心境一原。真無性而即相發明。相無體而因真建立。故云智身寥廓。總萬像以成體。萬像無形。以智身而齊體。又若論化現門中。此是諸佛因地悲願之力。令機熟眾生自心感現。眾生心中諸佛。應現無窮。諸佛心內眾生。機緣不盡。所以法身無像。遇感成形。妙應無方。應念垂跡。由了平等。赴眾望。而猶若摩尼。為達無私。任群機。而如同天鼓。古頌云。佛是眾生心裡佛。隨自根堪無異物。欲知一切諸佛原。悟自無明本是佛。如佛地經云。隨諸眾生所樂。示現。平等法性。圓滿成故。論釋云。隨諸有情樂見如來色身差別。如來示現如是色身。如來雖居無戲論位。由平等智增上力故。大圓鏡智相應凈識。現琉璃等微妙色身。
【現代漢語翻譯】 現代漢語譯本：一切眾生境界，真如（Tathata，事物的真實如是的狀態）無差別境界，法界（Dharmadhatu，一切法的總稱）無障礙境界，實際（Reality）無邊際境界，虛空（Space）無份量境界，無境界境界，是如來（Tathagata，佛的稱號之一）境界。佛子，如一切世間境界無量，如來境界亦無量；如一切三世（過去、現在、未來）境界無量，如來境界亦無量；乃至如無境界境界無量，如來境界亦無量。如無境界境界一切處無有，如來境界亦如是，一切處無有。佛子，菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）應知心境界是如來境界。如心境界無量無邊，無縛無脫，如來境界亦無量無邊，無縛無脫。何以故？以如是如是思惟分別，如是如是無量顯現，故知凡聖無際，心境一原。真無性而即相發明，相無體而因真建立。故云智身寥廓，總萬像以成體，萬像無形，以智身而齊體。又若論化現門中，此是諸佛因地悲願之力，令機熟眾生自心感現。眾生心中諸佛應現無窮，諸佛心內眾生機緣不盡。所以法身（Dharmakaya，佛的法性之身）無像，遇感成形，妙應無方，應念垂跡。由了平等，赴眾望，而猶若摩尼（Mani，如意寶珠）；為達無私，任群機，而如同天鼓。古頌云：『佛是眾生心裡佛，隨自根堪無異物。欲知一切諸佛原，悟自無明本是佛。』如佛地經云：『隨諸眾生所樂，示現平等法性，圓滿成故。』論釋云：『隨諸有情樂見如來色身差別，如來示現如是色身。如來雖居無戲論位，由平等智增上力故，大圓鏡智（Mahādarśa-jñāna，如大圓鏡般照亮一切的智慧）相應凈識，現琉璃等微妙色身。
【English Translation】 English version: The realm of all sentient beings, the realm of Suchness (Tathata, the true state of things as they are) without difference, the realm of the Dharmadhatu (the totality of all dharmas) without obstruction, the realm of Reality without boundaries, the realm of Space without measure, the realm of no realm—these are the realms of the Tathagata (one of the titles of the Buddha). O son of the Buddha, just as the realms of all worlds are immeasurable, so too are the realms of the Tathagata; just as the realms of all three times (past, present, and future) are immeasurable, so too are the realms of the Tathagata; even to the point that the realm of no realm is immeasurable, so too are the realms of the Tathagata. Just as the realm of no realm is nowhere to be found, so too are the realms of the Tathagata, nowhere to be found. O son of the Buddha, a Bodhisattva-Mahasattva (a great Bodhisattva) should know that the realm of mind is the realm of the Tathagata. Just as the realm of mind is immeasurable and boundless, without bondage or liberation, so too are the realms of the Tathagata immeasurable and boundless, without bondage or liberation. Why? Because through such and such contemplation and discrimination, such and such immeasurable manifestations appear. Therefore, know that the realms of the mundane and the sacred are without limit, and that the mind and its objects share a single origin. True non-nature gives rise to phenomenal appearances, and phenomenal appearances, being without substance, are established upon the basis of truth. Therefore, it is said that the body of wisdom is vast and boundless, encompassing all phenomena to form its essence; all phenomena are without form, and are made equal through the body of wisdom. Furthermore, when discussing the gate of transformation and manifestation, this is the power of the compassionate vows made by all Buddhas during their causal stage, causing sentient beings with ripened faculties to perceive manifestations within their own minds. The Buddhas within the minds of sentient beings appear endlessly, and the opportunities for sentient beings within the minds of the Buddhas are inexhaustible. Therefore, the Dharmakaya (the body of the Buddha's Dharma nature) is without form, taking shape in response to stimuli, with wondrous responses in all directions, leaving traces in accordance with thoughts. Because of understanding equality, it fulfills the hopes of all, like a Mani (wish-fulfilling jewel); to achieve selflessness, it allows all faculties to operate, like a heavenly drum. An ancient verse says: 'The Buddha is the Buddha within the minds of sentient beings, according to their own capacities, without anything different. If you wish to know the origin of all Buddhas, realize that your own ignorance is fundamentally Buddha.' As the Buddhbhumi Sutra says: 'According to what sentient beings desire, it manifests the equal Dharma nature, thus achieving perfection.' The commentary says: 'According to the differences in the forms of the Tathagata that sentient beings wish to see, the Tathagata manifests such forms. Although the Tathagata dwells in the state of non-conceptualization, due to the power of increasing equal wisdom, the pure consciousness corresponding to the Mahādarśa-jñāna (great mirror-like wisdom) manifests subtle forms such as lapis lazuli.'
令諸有情善根成熟。自心變似如是身相。謂自心外。見如來身。如契經言。由諸如來慈善根力。有所示現。令天人等自心變異。見如來身如金色等。又如經言。若所應化無量有情。宜見琉璃末尼寶色。如來即能無礙示現種種琉璃末尼寶色。令彼自心亦如是變。乃至廣說。如是示現。一切如來。形相平等。如是平等。即是法性。是故說名平等法性。謂諸如來。隨同所化有情樂見色身形相。即各示現同處同時。異類形相。令彼自心如是變現。作利樂事。如諸有情。阿賴耶識共相種熟。各各變現世界等相。同處相似。不相妨礙。此亦如是。如色身相。餘事亦爾。由此示現。如前修習圓滿成故。平等性智。圓滿成就。度一切諸佛境界。智嚴經云。文殊師利問。無生無滅。其相云何。佛答。不生不滅。即是如來。文殊師利。譬如大地。琉璃所成。帝釋毗阇延宮殿供具等。影現其中。閻浮提人。見琉璃地諸宮殿影。合掌供養。燒香散華。愿我得生如是宮殿。我當遊戲如帝釋等。彼諸眾生。不知此地是宮殿影。乃佈施持戒。修諸功德。為得如是宮殿果報。文殊師利。如此宮殿。實無生滅。以地凈故。影現其中。彼宮殿影。亦有亦無。不生不滅。文殊師利。眾生見佛。亦復如是。以其心凈。故見佛身。佛身無為。不生不滅。不起不盡。
【現代漢語翻譯】 現代漢語譯本 爲了讓所有眾生的善根成熟，（諸佛）使他們各自的心識轉變，顯現出佛的身相。也就是說，在他們各自的心識之外，見到如來的身相。正如契經所說：『由於諸如來的慈悲和善根的力量，（如來）有所示現，使得天人等眾生的心識發生變化，見到如來的身相呈現金色等顏色。』又如經中所說：『如果所應教化的無量眾生，適宜見到琉璃末尼寶的顏色，如來就能毫無障礙地示現種種琉璃末尼寶的顏色，使他們的心識也隨之轉變。』乃至廣說。這樣的示現，一切如來的形相是平等的。這樣的平等，就是法性。所以稱為平等法性。也就是說，諸如來隨著所教化眾生喜歡見到的色身形相，就在同一處、同一時間，各自示現不同的形相，使他們的心識也隨之變現，從而利益和安樂他們。就像眾生的阿賴耶識中共同的業相種子成熟，各自變現出世界等景象，在同一處所相似顯現，互不妨礙。這種示現也是如此。不僅是色身相，其他方面也是這樣。由於這樣的示現，如前修習圓滿成就的緣故，平等性智圓滿成就，超越一切諸佛的境界。《智嚴經》中說：文殊師利（Manjushri，菩薩名）問：『無生無滅的相狀是怎樣的？』佛回答：『不生不滅，就是如來。文殊師利，譬如大地，是琉璃所成，帝釋（Indra，天神名）的毗阇延宮殿（Vaijayanta，帝釋天的宮殿名）和供具等，都顯現在其中。閻浮提（Jambudvipa，我們所居住的這個世界）的人們，見到琉璃地上顯現的宮殿影像，合掌供養，燒香散花，希望自己能夠往生到這樣的宮殿，在那裡像帝釋一樣遊戲。這些眾生，不知道這地面上的是宮殿的影像，於是佈施、持戒，修各種功德，爲了得到這樣的宮殿作為果報。文殊師利，這些宮殿，實際上並沒有生滅，因為地面清凈的緣故，影像才顯現在其中。這些宮殿的影像，也是有也是無，不生不滅。文殊師利，眾生見佛，也是這樣。因為他們的心清凈，所以能見到佛身。佛身是無為的，不生不滅，不起不盡。』
【English Translation】 English version To mature the roots of virtue of all sentient beings, (the Buddhas) transform their minds to resemble such forms, that is, outside their own minds, they see the body of the Tathagata (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha). As the sutra says, 'Due to the power of the Tathagatas' compassion and virtuous roots, they manifest appearances, causing the minds of gods and humans to transform, seeing the Tathagata's body as golden, etc.' And as the sutra says, 'If the countless sentient beings to be transformed are suited to see the colors of lapis lazuli and mani jewels, the Tathagata can effortlessly manifest various colors of lapis lazuli and mani jewels, causing their minds to transform accordingly,' and so on. Such manifestations, the forms of all Tathagatas are equal. Such equality is the Dharma-nature (Dharma-nature, the intrinsic nature of reality). Therefore, it is called the Equality Dharma-nature. That is, the Tathagatas, according to the forms and appearances of the physical bodies that the sentient beings to be transformed like to see, each manifests different forms in the same place and at the same time, causing their minds to transform accordingly, thereby benefiting and bringing happiness to them. Just as the seeds of common karma in the Alaya-consciousness (Alaya-consciousness, the storehouse consciousness) of sentient beings mature, each manifesting the appearances of worlds, etc., appearing similarly in the same place, without hindering each other. This manifestation is also like that. Not only the appearance of the physical body, but other things are also like this. Due to such manifestations, because the previously cultivated practice is perfectly accomplished, the Equality Wisdom is perfectly achieved, surpassing all the realms of the Buddhas. The Jñānālaṃkāra Sūtra says: Manjushri (Manjushri, a Bodhisattva) asked, 'What is the nature of non-arising and non-ceasing?' The Buddha answered, 'Non-arising and non-ceasing is the Tathagata. Manjushri, for example, the earth is made of lapis lazuli, and the Vaijayanta Palace (Vaijayanta, Indra's palace) and offerings of Indra (Indra, a deity) are reflected in it. The people of Jambudvipa (Jambudvipa, the continent where we live) see the images of palaces reflected on the lapis lazuli ground, and they join their palms in reverence, burn incense, and scatter flowers, hoping to be reborn in such palaces, where they can play like Indra. These beings do not know that what is on the ground are images of palaces, so they give alms, uphold precepts, and cultivate various merits, in order to obtain such palaces as a reward. Manjushri, these palaces, in reality, do not arise or cease, because the ground is pure, the images appear in it. These images of palaces are both existent and non-existent, neither arising nor ceasing. Manjushri, sentient beings seeing the Buddha is also like this. Because their minds are pure, they can see the Buddha's body. The Buddha's body is unconditioned, neither arising nor ceasing, neither beginning nor ending.'
非色非非色。不可見。非不可見。非世間非非世間。非心非非心。以眾生心凈。見如來身。散華燒香。種種供養。愿我當得如是色身。佈施持戒。作諸功德。為得如來微妙身故。如是文殊師利。如來神力。出現世間。令諸眾生。得大利益。如影如像。隨眾生見。又說如日光無心普照喻。摩尼無心雨寶喻。谷響無實喻等。其琉璃地等喻眾生心。影喻佛身。又華嚴有摩尼隨映喻。摩尼現色。喻自受用身。有其本色。但無青黃等異。青黃等異。隨機映生。又若以虛空喻佛身。即法性身。以虛空無相故。不隨方隅而有增減。以法身無形故。非依報化而現精粗。如華嚴十定品云。佛子。譬如虛空。于蟲所食芥子孔中。亦不減小。于無數世界中。亦不增廣。其諸佛身。亦復如是。見大之時。亦無所增。見小之時。亦無所減。如上諸況皆喻見佛。然于映象喻最親。如質來對鏡。鏡中見像。像是質像。機感對剎。剎中見佛。佛是心佛。故華嚴經云。化佛從敬心起。又諸喻大意。皆以體無生滅。不礙生滅。如非色約體。非不色約用。則法報一際。體用無差。俱會無生。同歸宗鏡。又若以色聲取。是行邪道。若離色聲取。未免斷無。古釋云。如華嚴偈云。色身非是佛。音聲亦復然。亦不離色聲。見佛神通力。若依權教。本影四句。體用皆分
【現代漢語翻譯】 現代漢語譯本 非色也非非色（既不是有形之色，也不是無形之空）。不可見（不能用肉眼看見）。非不可見（但也不是完全不可見）。非世間（不屬於世間法）也非非世間（但也不是完全脫離世間）。非心（不是指凡夫之心）也非非心（但也不是完全沒有心）。因為眾生的心清凈了，才能見到如來之身。散花焚香，用各種方式供養，愿我將來也能得到這樣的色身。廣行佈施，嚴持戒律，修作各種功德，爲了得到如來微妙之身。就像這樣，文殊師利（Manjushri，菩薩名），如來的神力，才顯現在世間，讓眾生得到巨大的利益。如同影子和映象，隨著眾生的心而顯現。又比如，如同日光，沒有分別心而普遍照耀一切；如同摩尼寶珠（Mani，寶珠名），沒有分別心而降下珍寶；如同山谷的迴響，沒有真實的自體等等。其中，用琉璃地來比喻眾生的心，用影像來比喻佛身。華嚴經中也有用摩尼寶珠隨物顯現影像的比喻。摩尼寶珠顯現各種顏色，比喻佛的自受用身，它本身有其本來的顏色，但沒有青黃等顏色的分別，青黃等顏色，是隨著所映照的物體而顯現的。又如果用虛空來比喻佛身，那就是法性身。因為虛空沒有形相，所以不會因為方位而有所增減；因為法身沒有固定的形狀，所以不會依賴報身和化身而顯現粗細。如同《華嚴經·十定品》所說：『佛子，譬如虛空，即使在蟲子所食的芥菜籽孔中，也不會減小；即使在無數世界中，也不會增大。諸佛的法身也是如此，見到大的時候，也不會增加，見到小的時候，也不會減少。』以上各種比喻都是爲了說明見佛的道理。然而，在所有比喻中，用映象來比喻最為貼切。如同物體對著鏡子，鏡中就會顯現影像，影像就是物體的反映。眾生的根機和感應與佛剎相應，在佛剎中就能見到佛，佛就是心佛。所以《華嚴經》說：『化佛從敬心而生起。』而且，這些比喻的大意都是說，本體沒有生滅，不妨礙生滅現象的顯現。比如，用『非色』來指本體，用『非不色』來指作用，那麼法身和報身就是一體的，本體和作用沒有差別，都匯歸於無生，共同迴歸于宗鏡。又如果執著於色相和聲音來尋求佛，那就是走入了邪道；如果完全脫離色相和聲音來尋求佛，又未免落入斷滅空。古德解釋說，如同《華嚴經》的偈頌所說：『色身不是佛，音聲也不是佛，但也不能離開色身和音聲，才能見到佛的神通力。』如果依據權巧方便的教法，那麼本體和影像就有四句的分別，本體和作用也都被區分開來。
【English Translation】 English version Neither form nor non-form (neither tangible form nor intangible emptiness). Invisible (cannot be seen with the physical eye). Not non-visible (but not entirely invisible either). Neither worldly nor non-worldly (neither belonging to the mundane world nor completely detached from it). Neither mind nor non-mind (neither referring to the ordinary mind nor completely devoid of mind). Because the minds of sentient beings are pure, they can see the body of the Tathagata (如來, Thus Come One, Buddha). Scattering flowers and burning incense, making various offerings, I vow to attain such a form body in the future. Generously giving, upholding precepts, performing various meritorious deeds, in order to attain the subtle body of the Tathagata. Thus, Manjushri (文殊師利, Bodhisattva of Wisdom), the divine power of the Tathagata, appears in the world, enabling sentient beings to obtain great benefits. Like shadows and images, appearing according to the minds of sentient beings. It is also said to be like the sunlight, impartially illuminating everything without discrimination; like the Mani jewel (摩尼, wish-fulfilling jewel), raining down treasures without discrimination; like the echo in a valley, without a real self, and so on. Among them, the crystal-clear ground is used to symbolize the minds of sentient beings, and the image is used to symbolize the body of the Buddha. The Avatamsaka Sutra (華嚴經, Flower Garland Sutra) also has the analogy of the Mani jewel reflecting images according to objects. The Mani jewel manifests various colors, symbolizing the self-enjoyment body of the Buddha, which inherently has its original color, but without distinctions such as blue or yellow. The distinctions of blue, yellow, etc., arise according to the objects being reflected. Furthermore, if emptiness is used to symbolize the body of the Buddha, that is the Dharmakaya (法身, Dharma Body, Body of Truth). Because emptiness has no form, it does not increase or decrease according to direction; because the Dharmakaya has no fixed shape, it does not depend on the Reward Body (報身, Sambhogakaya) and Manifestation Body (化身, Nirmanakaya) to manifest coarseness or refinement. As stated in the 『Ten Samadhi Chapter』 of the Avatamsaka Sutra: 『Buddha-child, it is like space, which does not diminish even in the hole of a mustard seed eaten by a worm, nor does it increase in countless worlds. The bodies of all Buddhas are also like this; when seen as large, they do not increase; when seen as small, they do not decrease.』 All the above analogies are to explain the principle of seeing the Buddha. However, among all the analogies, the analogy of the mirror image is the closest. Just as an object faces a mirror, and an image appears in the mirror, the image is a reflection of the object. The faculties and responses of sentient beings correspond to the Buddha-lands, and in the Buddha-lands, they can see the Buddha; the Buddha is the mind-Buddha. Therefore, the Avatamsaka Sutra says: 『The manifested Buddha arises from a respectful mind.』 Moreover, the main idea of these analogies is that the essence has no birth or death, and does not hinder the manifestation of birth and death phenomena. For example, 『non-form』 refers to the essence, and 『not non-form』 refers to the function, then the Dharmakaya and the Reward Body are one, the essence and function are not different, all converge into non-birth, and jointly return to the Mirror of the Source. Furthermore, if one clings to form and sound to seek the Buddha, that is entering a wrong path; if one completely detaches from form and sound to seek the Buddha, one inevitably falls into nihilistic emptiness. Ancient masters explained, as the verse in the Avatamsaka Sutra says: 『The form body is not the Buddha, nor is the sound the Buddha, but one cannot depart from form and sound to see the Buddha's divine power.』 If based on the expedient teachings, then there are four distinctions between the essence and the image, and the essence and function are also distinguished.
。若依此宗。四句皆用。知一切法。即心自性故。本質影像。亦是自心。橫豎等一切諸法。不出心性故。如般若中。了色是般若。具歷諸法。且初歷五蘊云。了色是般若。一切法趣色。色尚不可得。云何當有趣非趣。如是具歷諸法皆然。般若意。似當諸法之性。不異色性。故皆趣色。色不可得。當法性空。既無所趣。安有能趣。若智者意。一切法趣色。假觀。色尚不可得。空觀。云何當有趣非趣。即中道觀。今但要初句。以取色性為諸法依。以性普收。故皆趣色。則一色中。具一切法。是無礙之意故。隨一法。皆收法界故。若能如是解者。則凡有見聞一切境界。無非是佛出世。如大集經云。爾時眾中有一菩薩。名曰慧聚。白佛言。世尊。生老病死出於世者。即是佛出。無明愛出。即是佛出。貪恚癡出。即是佛出。一切疑網煩惱出者。即是佛出。何以故。若如是等法不出世者。佛以何緣出現於世。佛言。善哉善哉。善男子。實如所言。爾時海慧菩薩言。世尊。若有不見如是等法。是時如來。為出於世。不出於世。善男子。菩薩初發菩提心時。真實不知如是等法。是故我為而宣說之。善男子。菩薩有四種。一者初發菩提之心。二者修行菩提之道。三者堅固不退菩提。四者一生當補佛處。發心菩薩。見佛色相。見已。即發菩
【現代漢語翻譯】 現代漢語譯本：如果依照這個宗義，四句都可以使用，因為知道一切法就是自心的自性。本質和影像，也都是自心所顯現，橫向、豎向等一切諸法，都不超出心性。例如在《般若經》中，說『了知色就是般若』，具足經歷一切法。當初經歷五蘊時說，『了知色就是般若，一切法趣入。，尚且不可得，怎麼會有趣入非趣入呢？』像這樣具足經歷一切法都是如此。《般若》的意義，似乎是說諸法的自性，不異於色的自性，所以都趣入。，不可得。當法性空的時候，既然沒有所趣入，哪裡有能趣入呢？如果依智者的意思，一切法趣入色，用假觀來看，色尚且不可得，用空觀來看，怎麼會有趣入非趣入呢？這就是中道觀。現在只要初句，因為取色性作為諸法的依據，因為自性普遍攝受，所以一切法都趣入色，那麼一色之中，就具足一切法，這是無礙的意義。隨一法，都能收攝法界。如果能夠這樣理解，那麼凡所有見聞的一切境界，沒有不是佛出世。如《大集經》所說：『當時大眾中有一位菩薩，名叫慧聚（wisdom gathering），稟白佛說：世尊，生老病死出於世間，就是佛出世。無明愛（ignorance and craving）出現，就是佛出世。貪嗔癡（greed, hatred, and delusion）出現，就是佛出世。一切疑網煩惱出現，就是佛出世。為什麼呢？如果像這些法不出現於世間，佛以什麼因緣出現於世間呢？』佛說：『善哉善哉，善男子，確實如你所說。』當時海慧菩薩（ocean of wisdom）說：『世尊，如果有人不見像這些法，這時如來是出於世間，還是不出於世間呢？』佛說：『善男子，菩薩最初發菩提心（bodhi mind）的時候，真實地不知道像這些法，所以我就為他們宣說這些法。善男子，菩薩有四種：一是初發菩提心，二是修行菩提之道，三是堅固不退菩提，四是一生當補佛處。發心菩薩，見到佛的色相，見后，就發菩提
【English Translation】 English version: If according to this doctrine, all four phrases can be used, because it is known that all dharmas are the self-nature of one's own mind. Essence and image are also manifestations of one's own mind. All dharmas, horizontal and vertical, do not go beyond the nature of the mind. For example, in the Prajna Sutra, it says, 'Knowing form is Prajna,' fully experiencing all dharmas. When initially experiencing the five aggregates, it says, 'Knowing form is Prajna, all dharmas tend to. ,Still unattainable, how can there be tending to or not tending to?' It is the same when fully experiencing all dharmas in this way. The meaning of Prajna seems to be that the nature of all dharmas is not different from the nature of form, so they all tend to. , unattainable. When the nature of dharmas is empty, since there is nothing to tend to, where is the one who can tend to? If according to the meaning of the wise, all dharmas tend to form, using the provisional view, form is still unattainable, using the empty view, how can there be tending to or not tending to? This is the Middle Way view. Now, only the first phrase is needed, because taking the nature of form as the basis of all dharmas, because the nature universally embraces, so all dharmas tend to form, then within one form, all dharmas are complete, this is the meaning of unobstructedness. With any one dharma, one can gather the entire Dharma Realm. If one can understand in this way, then all that is seen and heard in all realms is none other than the Buddha appearing in the world. As the Mahasamghata Sutra says: 'At that time, among the assembly, there was a Bodhisattva named Huiju (慧聚, wisdom gathering), who said to the Buddha: World Honored One, birth, old age, sickness, and death appearing in the world are the Buddha's appearance. Ignorance and craving (無明愛) appearing are the Buddha's appearance. Greed, hatred, and delusion (貪嗔癡) appearing are the Buddha's appearance. All doubts, nets, and afflictions appearing are the Buddha's appearance. Why? If these dharmas do not appear in the world, by what conditions would the Buddha appear in the world?' The Buddha said: 'Excellent, excellent, good man, it is indeed as you say.' At that time, the Bodhisattva Haihui (海慧, ocean of wisdom) said: 'World Honored One, if someone does not see these dharmas, at this time, does the Tathagata appear in the world or not?' The Buddha said: 'Good man, when a Bodhisattva first generates the Bodhi mind (菩提心), they truly do not know these dharmas, so I speak these dharmas for them. Good man, there are four kinds of Bodhisattvas: first, those who initially generate the Bodhi mind; second, those who cultivate the path of Bodhi; third, those who are firm and unretreating in Bodhi; fourth, those who will become Buddhas in their next life. A Bodhisattva who has generated the mind, seeing the form of the Buddha, after seeing it, generates Bodhi
提之心。修行菩薩。見佛具足一切善法。見已。即發菩提之心。不退菩薩。見如來身。及一切法。皆悉平等。一生菩薩。不見如來所有功德。及一切法。何以故。所得慧眼。了了凈故。斷二見故。凈智慧故。若不見凈。不見不凈。不見非凈非不凈。是人即能明見如來。又古德釋臺教止觀云。只達一念自心是法界。十方諸佛。與一切眾生。同一無住。本一法界。為身為土。無彼無此。無根無住處。無修不修。無證不證。無凡無聖。但眾生自謂妄想纏縛為凡。為不修。為不證。謂佛為聖。為修。為證。修證凡聖。在眾生自強立之。佛位中都無此名也。諸佛所見。一切眾生凡聖身。是佛法身。一切國土。是佛國土。一切法。是佛法。一切心。是一心。極十方三際推求無纖毫許。若色若心。不是佛理。智境。朗然。周遍法界。嘗無一事。澹然身心。無所施為。佛心既然。我學佛智。如佛用心。即止觀明靜也。佛現。即我心現。現與不現。只是自心鏡上影像耳。
問。豈都無外佛可見耶。
答。自他不二。但如來有同體大悲。眾生有熏習之力。扣擊同體智鏡。隨此心上。感見相好。鏡中之像。然不離鏡。而非即鏡。隨照好醜。感者千差。相亦萬品。或機地深厚。或佛身長千萬由旬。壽命無量阿僧祇劫。以恒河沙世界
【現代漢語翻譯】 現代漢語譯本 提之心。修行菩薩見到佛陀具足一切善法。見到之後，就發起菩提之心（Bodhicitta，覺悟之心）。不退菩薩見到如來之身，以及一切法，都完全平等。一生菩薩不見如來所有的功德，以及一切法。為什麼呢？因為所得的慧眼，清澈明凈的緣故，斷除了二見（兩種錯誤的見解）的緣故，清凈智慧的緣故。如果不見清凈，不見不清凈，不見非清凈非不清凈，這個人就能明見如來。 又有古德解釋天臺宗的止觀說，只要通達一念自心就是法界（Dharmadhatu，一切法的總稱），十方諸佛，與一切眾生，同一無住，本來就是一個法界，作為身和國土，無彼無此，無根無住處，無修不修，無證不證，無凡無聖。只是眾生自己認為被妄想纏縛是凡夫，是不修，是不證；認為佛是聖人，是修，是證。修證凡聖，是眾生自己強行設立的，在佛的地位中都沒有這些名稱。諸佛所見，一切眾生凡聖之身，是佛的法身（Dharmakaya，佛的真身），一切國土，是佛的國土，一切法，是佛的法，一切心，是一心。即使在極遠的十方和過去、現在、未來三際推求，也沒有絲毫不是佛理的色或心。智慧的境界，明亮而周遍法界，常常沒有一事，恬淡的身心，無所作為。佛心既然如此，我學習佛的智慧，像佛一樣用心，就是止觀的明靜。佛顯現，就是我的心顯現。顯現與不顯現，只是自心鏡子上的影像罷了。 問：難道完全沒有外在的佛可以見到嗎？ 答：自他不二。只是如來有同體大悲（Karuna，慈悲），眾生有熏習之力，扣擊同體智鏡，隨著這個心上，感見相好（Lakshana，佛的莊嚴相）。鏡中的像，雖然不離鏡子，但並非就是鏡子。隨著照的好醜，感應的人千差萬別，相也萬種不同。或者根基深厚，或者佛身長千萬由旬，壽命無量阿僧祇劫（Asankhyeya kalpa，極長的時間單位），以恒河沙世界
【English Translation】 English version To raise the mind. A Bodhisattva (Enlightenment Being) in practice, seeing the Buddha complete with all virtuous qualities, upon seeing this, immediately generates the Bodhicitta (the mind of enlightenment). A non-regressing Bodhisattva sees the Tathagata's (Thus Come One) body and all dharmas (teachings), as completely equal. A Bodhisattva in the stage of 'Eka-jati-pratibaddha' (bound by only one more life) does not see all the merits of the Tathagata, nor all dharmas. Why? Because the wisdom eye obtained is clear and pure, because the two views (dualistic views) are severed, because of pure wisdom. If one does not see purity, does not see impurity, does not see neither purity nor impurity, that person can clearly see the Tathagata. Furthermore, an ancient virtuous one explained the Zhi Guan (Calming and Contemplation) of the Tiantai school, saying, 'Simply understanding that a single thought of one's own mind is the Dharmadhatu (the realm of all phenomena), all Buddhas in the ten directions, and all sentient beings, are the same in non-abiding, originally one Dharmadhatu, serving as body and land, without that or this, without root or dwelling place, without cultivation or non-cultivation, without realization or non-realization, without mundane or sacred. It is just that sentient beings themselves consider being entangled by delusion as mundane, as non-cultivation, as non-realization; consider the Buddha as sacred, as cultivation, as realization. Cultivation, realization, mundane, and sacred are all forcibly established by sentient beings themselves; in the Buddha's position, there are none of these names. What all Buddhas see, the bodies of all sentient beings, mundane and sacred, are the Dharmakaya (Dharma Body) of the Buddha, all lands are the Buddha's lands, all dharmas are the Buddha's dharmas, all minds are one mind. Even if one seeks in the extreme ten directions and the three periods of past, present, and future, there is not a trace of color or mind that is not the Buddha's principle. The realm of wisdom is bright and pervades the Dharmadhatu, always without a single thing, tranquil in body and mind, without any action. Since the Buddha's mind is like this, I learn the Buddha's wisdom, using my mind like the Buddha, which is the clarity and stillness of Zhi Guan. The Buddha appearing is my mind appearing. Appearing or not appearing is just an image on the mirror of one's own mind.' Question: Is there absolutely no external Buddha to be seen? Answer: Self and other are not two. It is just that the Tathagata has the great compassion of oneness (Karuna), and sentient beings have the power of habitual influence, striking the mirror of the wisdom of oneness, following this mind, one feels and sees the auspicious marks (Lakshana). The image in the mirror, although not separate from the mirror, is not the mirror itself. Depending on whether the reflection is good or bad, those who feel the response are vastly different, and the appearances are also of ten thousand kinds. Perhaps the foundation is deep and profound, or the Buddha's body is millions of yojanas (ancient Indian unit of distance) tall, with a lifespan of immeasurable Asankhyeya kalpas (incalculable eons), with Ganges sand worlds
微塵佛剎為凈妙國土。說無量無邊不可說不可說法門。或人天報殊。示現八相。一期利益。不過數百年間。如空雲水月。恍惚而生。斯皆由感者一念之心。謂佛色身來應。佛實無來去之勞。無有形之患。無可說之法。無所度之機。但眾生善緣心想。謂佛來應為我說法。實是眾生。于自心上現此相耳。
問。眾生善根。擊佛大圓智鏡。現此影像。像則屬佛。
答。明鏡屬佛。像不屬佛。像若屬佛。佛則生滅流動。像若屬眾生。眾生業結所縛。何能具此相好。但感應道交。方見此耳。
問。既是佛智鏡上像。何言眾生心上現。
答。同體圓鏡。不偏屬佛。及眾生。同一體故。但眾生磨瑩己鏡。未得全明故。能暫現此相。表進修之力。
問。若爾。眾生自感心鏡上現像。不言佛像現。佛即于眾生無力。虛致敬慕。有何益也。
答。由敬慕之心。感像現也。此真佛力。豈眾生能置哉。
問。此亦眾生自家佛力。非他佛力也。
答。佛地無自他。汝強謂自佛他佛者。眾生心不盡耳。
問。若爾。只共作一佛。不能各各自成也。
答。不共作一佛。不各各自成。此義難了。試舉喻看。如國清寺。法界也。住寺僧。古佛也。遠人暫游。暫感佛也。他日愛慕剃髮。配寺
【現代漢語翻譯】 現代漢語譯本： 微塵般的佛剎是清凈美妙的國土，宣說著無量無邊不可說、不可說的法門。或者因為人天果報不同，佛示現八相成道，一期教化所能利益的眾生，也不過數百年間。就像空中雲彩、水中月亮，恍惚而生。這些都是由於感應者一念之心的作用，認為佛的色身前來應化。佛實際上沒有來去的勞頓，沒有形體的困擾，沒有可以言說的法，沒有需要度化的對象。只是眾生有善緣，心中想著，佛來應化為我說法，實際上是眾生在自己的心上顯現出這個形象罷了。 問：眾生的善根，叩擊佛的大圓智鏡，顯現出這個影像，那麼這個影像就屬於佛了嗎？ 答：明鏡屬於佛，影像不屬於佛。影像如果屬於佛，佛就會有生滅流動。影像如果屬於眾生，眾生被業力束縛，怎麼能具有這樣的相好？只是因為感應道交，才能見到這個影像。 問：既然是佛智鏡上的影像，為什麼說是眾生心上顯現的？ 答：同體的圓鏡，不偏屬於佛，也不偏屬於眾生，因為是同一個本體。只是眾生磨礪自己的心鏡，還沒有達到完全明亮，所以只能暫時顯現這個形象，表明精進修行的力量。 問：如果這樣，是眾生自己感應，在心鏡上顯現影像，而不是說佛像顯現，那麼佛對於眾生就沒有力量，徒然令人敬慕，有什麼益處呢？ 答：由於敬慕之心，才感應到佛像顯現。這才是真正的佛力，難道是眾生能夠做到的嗎？ 問：這也就是眾生自家的佛力，不是其他佛的佛力啊。 答：佛的境界沒有自他之分。你強行說這是自佛、他佛，是眾生的心沒有窮盡罷了。 問：如果這樣，只能共同成就一個佛，不能各自成就了嗎？ 答：不是共同成就一個佛，也不是各自成就。這個道理難以理解，試著舉個例子看看。比如國清寺（寺廟名），就是法界（宇宙萬有）。住在寺里的僧人，就是古佛（過去的佛）。遠方的人暫時遊覽，就是暫時感應到佛。他日愛慕佛法而剃度出家，分配到寺中。
【English Translation】 English version: The Buddha-lands as numerous as dust motes are pure and wondrous realms, expounding immeasurable, boundless, unspeakable, and inexpressible Dharma teachings. Due to the differences in rewards for beings in the realms of gods and humans, the Buddha manifests the eight aspects of enlightenment. The benefit of a single lifetime of teaching is limited to a few hundred years, like clouds in the sky or the moon in the water, appearing and disappearing fleetingly. All of this arises from the mind of the one who perceives, believing that the Buddha's physical form comes to respond. In reality, the Buddha has no labor of coming or going, no suffering of form, no Dharma that can be spoken, and no beings to be delivered. It is only because sentient beings have good karma and think in their minds that the Buddha comes to respond and teach the Dharma for them, that sentient beings manifest this appearance on their own minds. Question: Sentient beings' roots of goodness strike the Buddha's great mirror of perfect wisdom, manifesting this image. Does this image then belong to the Buddha? Answer: The clear mirror belongs to the Buddha, but the image does not belong to the Buddha. If the image belonged to the Buddha, the Buddha would be subject to birth, death, and movement. If the image belonged to sentient beings, sentient beings would be bound by the knots of karma. How could they possess such excellent marks and qualities? Only through the interaction of responsiveness and the Way can this image be seen. Question: Since it is an image on the Buddha's wisdom mirror, why is it said to appear on the minds of sentient beings? Answer: The all-encompassing round mirror does not belong exclusively to the Buddha or to sentient beings, because it is the same entity. It is only because sentient beings have not fully polished their own mind-mirrors that they can only temporarily manifest this image, indicating the power of diligent cultivation. Question: If that is the case, if sentient beings themselves perceive and manifest an image on their mind-mirrors, and it is not said that the Buddha's image appears, then the Buddha has no power over sentient beings, and it is futile to admire and revere the Buddha. What benefit is there? Answer: It is due to the mind of admiration and reverence that the image is perceived and manifested. This is the true power of the Buddha. How could sentient beings accomplish this? Question: This is also the Buddha-power of sentient beings themselves, not the Buddha-power of other Buddhas. Answer: In the realm of the Buddha, there is no self or other. Your insistence on calling it 'self-Buddha' or 'other-Buddha' is simply because the minds of sentient beings are not yet exhausted. Question: If that is the case, can we only jointly become one Buddha, and not each individually attain Buddhahood? Answer: It is not jointly becoming one Buddha, nor is it each individually attaining Buddhahood. This principle is difficult to understand. Let's try an analogy. For example, Guoqing Temple (name of a temple) is the Dharmadhatu (the totality of all phenomena). The monks living in the temple are ancient Buddhas (Buddhas of the past). A traveler visiting temporarily is temporarily perceiving the Buddha. If one day they admire the Dharma and shave their head to become a monk, they are assigned to the temple.
。國清即我寺也。五峰松徑。臺殿房廊。悉我有也。頓得受用。不減他物。成我家也。不人人別造一寺也。不若他分一寺也。分即隨人去。常住法界不可分也。此義出涅槃經中。譬如路有一大樹。樹陰清涼。來者即納。無人遮護。無持去者。既印金口。可以奉持。又機應相關。感應緣會。能見一切無邊佛事。以佛是增上緣。廣大悲願。慈善根力。以眾生是等流果。志誠所感。根熟而見。然總不出自心。如師子現指。醉象禮足。慈母遇子。盲賊得明。城變琉璃。石舉空界。釋女瘡合。調達病痊。皆是本師。積劫熏修慈善根力。令一切眾生。自心所見。如上等事。可證今文。故大涅槃經云。佛言。善男子。如提婆達多。教阿阇世王。欲害如來。是時我入王舍大城。次第乞食。阿阇世王。即放護財狂醉之象。欲令害我。及諸弟子。乃至我于爾時。為欲降伏護財象故。即入慈定。舒手示之。即於五指出五師子。是象見已。其心怖畏。尋即失糞。舉身投地。敬禮我足。善男子。我于爾時。手五指頭。實無師子。乃是修慈善根力故。令彼調伏。複次善男子。我欲涅槃。始初發足。向拘尸那城。有五百力士。于其中路。平治掃灑。中有一石。眾欲舉棄。盡力不能。我時憐愍。即起慈心。彼諸力士。尋即見我。以足拇指。舉此大石擲置
虛空。還以手接。安置右掌。吹令碎粖。復還聚合。令彼力士。貢高心息。即為略說種種法要。令其俱發阿耨多羅三藐三菩提心。善男子。如來爾時。實不以指。舉此大石。在虛空中。還置右掌。吹令碎粖複合如本。善男子。當知即是慈善根力。令諸力士見如是事。複次善男子。此南天竺。有一大城。名首波羅。於是城中。有一長者。名曰盧至。為眾導主。已於過去無量佛所。植諸善本。善男子。彼大城中。一切人民。信伏邪道。奉事尼干。我時欲度彼長者故。從王舍城。至彼城邑。其路中間相去六十五由旬。步涉而往。為欲化度彼諸人故。彼眾尼干。聞我欲至首波羅城。即作是念。沙門瞿曇。若至此者。此諸人民。便當舍我。更不供給。我等窮悴。奈何自活。諸尼干輩。各各分散。告彼城人。沙門瞿曇今欲來此。然彼沙門。委棄父母。東西馳騁。所至之處。能令土地穀米不登。人民饑饉。死亡者眾。病瘦相尋。無可救解。瞿曇無賴。純將諸惡羅剎鬼神。以為侍從。無父無母。孤窮之人。而來咨啟為作門徒。所可教詔。純說虛空。隨其至處。初無安樂。彼人聞已。即懷怖畏。頭面敬禮尼乾子足。白言。大師。我等今者。當設何計。尼干答言。沙門瞿曇。性好叢林。流泉清水。外設有者。宜應破壞。汝等便可相與出城。
【現代漢語翻譯】 現代漢語譯本 虛空。還用手去接，安置在右掌中，吹氣使它碎成粉末，又使其複合。使那個力士，貢高我慢之心平息。就為他略說種種佛法要義，使他們都發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。善男子，如來當時，實際上並沒有用手指舉起這塊大石頭，在虛空中，又放置在右掌中，吹氣使它碎成粉末又複合如初。善男子，應當知道這就是慈善的根力，使那些力士見到這樣的事情。再次，善男子，這南天竺（Southern India），有一座大城，名叫首波羅（Sopara）。在這座城中，有一位長者，名叫盧至（Ruchi），作為大眾的引導者。他已經在過去無量佛所，種下了各種善根。善男子，那座大城中，所有的人民，都信服邪道，奉事尼干（Nigantha，耆那教）。我當時想要度化那位長者，從王舍城（Rajagriha）到那座城邑，路途相隔六十五由旬（Yojana，古印度長度單位），步行前往，爲了化度那些人。那些尼干，聽說我將要到首波羅城，就想：沙門瞿曇（Shramana Gautama，釋迦牟尼佛）如果到了這裡，這些人，就會捨棄我們，不再供養。我們窮困潦倒，如何自活？那些尼干們，各自散開，告訴城裡的人：沙門瞿曇現在要來這裡。然而那位沙門，拋棄父母，四處奔走，所到之處，能使土地穀米不豐收，人民飢餓，死亡的人很多，疾病纏身，無法救治。瞿曇無所依靠，完全帶著各種惡羅剎鬼神（Rakshasa，惡鬼），作為侍從。沒有父母，孤苦伶仃的人，前來請教，作為他的門徒。他所教導的，純粹是空洞的理論。他所到的地方，最初就沒有安樂。那些人聽了之後，就心懷恐懼，頭面敬禮尼乾子的腳，說：大師，我們現在，應當想什麼辦法？尼干回答說：沙門瞿曇，喜歡叢林，流動的泉水。外面如果有這些，應該破壞。你們可以一起出城。
【English Translation】 English version He received it with his hand and placed it on his right palm. He blew on it, causing it to crumble into dust, and then reassembled it. This calmed the arrogant minds of those strong men. Then, he briefly explained various essential Dharma teachings, causing them all to generate the mind of Anuttara-samyak-sambodhi (supreme enlightenment). Good man, at that time, the Tathagata (Buddha), in reality, did not lift that great stone with his finger, place it in the empty space, and then place it on his right palm, blowing on it to crumble it into dust and then reassembling it as before. Good man, know that this was the power of benevolent roots, causing those strong men to see such a thing. Furthermore, good man, in this Southern India, there is a large city called Sopara. In that city, there is a wealthy man named Ruchi, who is a leader of the people. He had already planted various good roots in the presence of countless Buddhas in the past. Good man, in that great city, all the people believed in heretical paths and served the Niganthas (Jain ascetics). At that time, wanting to liberate that wealthy man, I traveled from Rajagriha to that city, a distance of sixty-five yojanas (ancient Indian unit of distance), walking on foot, in order to transform those people. Those Niganthas, hearing that I was going to Sopara, thought: 'If the Shramana Gautama (ascetic Gautama, referring to the Buddha) comes here, these people will abandon us and no longer provide for us. We will be impoverished and destitute, how will we survive?' The Niganthas dispersed and told the people of the city: 'The Shramana Gautama is coming here now. However, that Shramana abandoned his parents and runs around, wherever he goes, he causes the land to have poor harvests, the people to be hungry, many people die, and illnesses follow one after another, with no remedy. Gautama is unreliable, he only brings various evil Rakshasa demons (a type of demon) as attendants. People without parents, orphans, come to him for advice and become his disciples. What he teaches is purely empty talk. Wherever he goes, there is no peace.' When those people heard this, they became frightened and bowed their heads to the feet of the Nigantha's son, saying: 'Master, what should we do now?' The Nigantha replied: 'The Shramana Gautama likes forests and flowing springs. If there are any of these outside, you should destroy them. You can all go out of the city together.'
諸有之處。斬伐令盡。莫使有遺。流泉井池。悉置糞穢。堅閉城門。各嚴器仗。當壁防護。勤自固守。彼設來者。莫令得前。若不前者。汝當安隱。我等亦當作種種術。令彼瞿曇。複道還去。彼諸人民。聞是語已。敬諾施行。斬伐樹木。污辱諸水。莊嚴器仗。牢自防護。善男子。我于爾時。至彼城已。不見一切樹木叢林。唯見諸人莊嚴器仗。當壁自守。見是事已。尋生憐愍。慈心向之。所有樹木還生如本。復更生長。其餘諸樹。不可稱計。河池泉井。其水清凈。盈滿其中。如青琉璃。生眾雜華。彌覆其上。變其城壁。為紺琉璃。城內人民。悉得徹見我及大眾。門自開闢。無能制者。所嚴器仗。變成雜華。盧至長者而為上首。與其人民俱共相隨。往至佛所。我即為說種種法要。令彼諸人。一切皆發阿耨多羅三藐三菩提心。善男子。我于爾時。實不化作種種樹木。清凈流水。盈滿河池。變其本城。為紺琉璃。令彼人民徹見於我。開其城門。器仗為華。善男子。當知皆是慈善根力。能令彼人見如是事。複次善男子。舍衛城中。有婆羅門女。姓婆私吒。唯有一子。愛之甚重。遇病命終。爾時女人。愁毒入心。狂亂失性。裸形無恥。遊行四衢。啼哭失聲。唱言。子子汝何處去。周遍城邑。無有疲已。而是女人。已於先佛植眾德本
【現代漢語翻譯】 現代漢語譯本 『諸有之處。斬伐令盡。莫使有遺。』（凡是有樹木的地方，都要砍伐乾淨，不要留下任何殘餘。）『流泉井池。悉置糞穢。』（所有的泉水、水井和池塘，都用糞便污穢。）『堅閉城門。各嚴器仗。當壁防護。勤自固守。』（緊緊關閉城門，各自準備好武器，靠著城墻防守，努力堅守。）『彼設來者。莫令得前。若不前者。汝當安隱。我等亦當作種種術。令彼瞿曇（Gotama，釋迦牟尼佛的姓氏）。複道還去。』（如果他們來了，不要讓他們靠近。如果他們不能靠近，你們就安全了。我們也會施展各種法術，讓那位瞿曇原路返回。） 『彼諸人民。聞是語已。敬諾施行。斬伐樹木。污辱諸水。莊嚴器仗。牢自防護。』（那些人民聽了這些話，恭敬地答應並執行。他們砍伐樹木，污染水源，準備武器，牢固地自我防衛。）『善男子。我于爾時。至彼城已。不見一切樹木叢林。唯見諸人莊嚴器仗。當壁自守。見是事已。尋生憐愍。慈心向之。』（善男子，我當時到達那座城后，沒有看到任何樹木叢林，只看到人們準備好武器，靠著城墻防守。看到這些情況后，我立刻生起憐憫之心，用慈悲心對待他們。） 『所有樹木還生如本。復更生長。其餘諸樹。不可稱計。河池泉井。其水清凈。盈滿其中。如青琉璃。生眾雜華。彌覆其上。』（所有被砍伐的樹木都恢復原樣，並且重新生長。其餘的樹木，數量多得無法計算。河流、池塘和泉水，水質清澈，充滿其中，像青色的琉璃一樣，生長著各種各樣的花，覆蓋在水面上。）『變其城壁。為紺琉璃。城內人民。悉得徹見我及大眾。門自開闢。無能制者。所嚴器仗。變成雜華。』（把他們的城墻變成紺青色的琉璃，城內的人民，都能夠清楚地看到我和我的大眾。城門自動打開，沒有人能夠阻止。他們準備的武器，都變成了各種各樣的花。） 『盧至（Rucī）長者而為上首。與其人民俱共相隨。往至佛所。我即為說種種法要。令彼諸人。一切皆發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。』（盧至長者為首，和他的百姓一起，來到佛陀那裡。我便為他們宣說各種佛法要義，使他們所有人都發起了無上正等正覺之心。）『善男子。我于爾時。實不化作種種樹木。清凈流水。盈滿河池。變其本城。為紺琉璃。令彼人民徹見於我。開其城門。器仗為華。』（善男子，我當時實際上並沒有變化出各種樹木，清澈的流水，充滿的河池，把他們的城變成紺青色的琉璃，讓那些人民清楚地看到我，打開他們的城門，使武器變成花。）『善男子。當知皆是慈善根力。能令彼人見如是事。』（善男子，應當知道，這都是慈善的根力，才能夠讓那些人看到這樣的景象。） 『複次善男子。舍衛城（Śrāvastī）中。有婆羅門女。姓婆私吒（Vāsiṣṭha）。唯有一子。愛之甚重。遇病命終。』（再次，善男子，舍衛城中，有一位婆羅門女子，姓婆私吒，只有一個兒子，非常愛他，但是兒子生病去世了。）『爾時女人。愁毒入心。狂亂失性。裸形。四衢。啼哭失聲。唱言。子子汝何處去。周遍城邑。無有疲已。』（當時，這位女子悲傷痛苦到了極點，精神錯亂，失去了理智，赤身裸體地在各個街口奔走，哭喊著說：『我的兒子啊，我的兒子，你去了哪裡？』她走遍了整個城市，也不覺得疲憊。）『而是女人。已於先佛植眾德本。』（而這位女子，已經在過去的佛陀那裡種下了許多功德的根本。）
【English Translation】 English version 『Cut down and destroy all places where there are trees, leaving nothing behind.』 『Fill all flowing springs, wells, and ponds with filth.』 『Firmly close the city gates, each prepare weapons, defend yourselves against the walls, and diligently guard yourselves. If they come, do not let them approach. If they cannot approach, you will be safe. We will also perform various spells to make that Gotama (Gotama, the family name of Shakyamuni Buddha) return the way he came.』 『Those people, having heard these words, respectfully agreed and carried them out. They cut down trees, polluted the waters, prepared weapons, and firmly defended themselves.』 『Good man, when I arrived at that city, I did not see any trees or forests, only people preparing weapons and defending themselves against the walls. Seeing this, I immediately felt compassion and directed loving-kindness towards them.』 『All the trees that had been cut down grew back as before, and even more grew. The remaining trees were countless. The rivers, ponds, and springs were filled with clear water, like blue lapis lazuli, and various flowers grew, covering the surface.』 『I transformed their city walls into dark blue lapis lazuli, and the people inside the city could clearly see me and the assembly. The gates opened by themselves, and no one could stop them. The weapons they had prepared turned into various flowers.』 『The elder Rucī led the people, and together they went to the Buddha. I then spoke various essential teachings to them, causing all of them to generate the mind of anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment).』 『Good man, at that time, I did not actually create various trees, clear flowing water, filled rivers and ponds, transform their city into dark blue lapis lazuli, allow the people to see me clearly, open their city gates, or turn weapons into flowers.』 『Good man, know that it was all due to the power of their roots of charity that those people were able to see such things.』 『Furthermore, good man, in the city of Śrāvastī (Śrāvastī), there was a Brahmin woman named Vāsiṣṭha (Vāsiṣṭha). She had only one son, whom she loved very much. He fell ill and died.』 『At that time, the woman was filled with sorrow and grief, lost her mind, and went mad. She ran naked through the streets, crying out, 「My son, my son, where have you gone?」 She wandered throughout the city, without tiring.』 『And this woman had already planted roots of virtue with past Buddhas.』
。善男子。我於是女。起慈愍心。是時女人。即得見我。便生子想。還得本心。前抱我身嗚𠯗我口。我時即告。侍者阿難。汝可持衣。與是女人。既與衣已。便為種種說諸法要。是女聞法。歡喜踴躍。發阿耨多羅三藐三菩提心。善男子。我于爾時。實非彼子。彼非我母。亦無抱持。善男子。當知皆是慈善根力。令彼女人見如是事。複次善男子。波羅柰城。有優婆夷。字曰摩訶斯那達多。已於過去無量光佛。種諸善根。是優婆夷。夏九十日。請命眾僧。奉施醫藥。是時眾中有一比丘。身嬰重病。良醫診之。當須肉藥。若得肉者。病則可除。若不得肉。命將不全。時優婆夷。聞醫此言。尋持黃金。遍至市𢌅。唱如是言。誰有肉賣。吾以金買。若有肉者。當等與金。周遍城市求不能得。是優婆夷。尋自取刀割其髀肉。切以為臛。下種種香。送病比丘。比丘服已。病即得差。是優婆夷。患瘡苦惱。不能堪忍。即發聲言。南無佛陀。南無佛陀。我于爾時。在舍衛城。聞其音聲。於是女人。起大慈心。是女尋見我持良藥。涂其瘡上。還合如本。我即為其種種說法。聞法歡喜。發阿耨多羅三藐三菩提心。善男子。我于爾時。實不往至波羅奈城。持藥涂是優婆夷瘡。善男子。當知皆是慈善根力。令彼女人見如是事。複次善男子。調達惡
【現代漢語翻譯】 現代漢語譯本：『善男子，我對這個女子生起慈悲憐憫之心。這時，那女子立刻就能看見我，便生起想把我當作兒子的念頭，並且恢復了本來的心智。她上前擁抱我的身體，親吻我的嘴。我當時就告訴侍者阿難：『你可以把衣服給這位女子。』給了衣服后，我就為她種種地宣說諸法的要義。這女子聽了佛法，歡喜踴躍，發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。善男子，我當時實際上不是她的兒子，她也不是我的母親，也沒有擁抱親吻之事。善男子，應當知道這都是慈善根力的作用，才讓那女子看見這樣的事情。 『再次，善男子，波羅奈城（古印度城市名，今瓦拉納西）有一位優婆夷（在家女信徒），名叫摩訶斯那達多。她已經在過去無量光佛（佛名）那裡種下了各種善根。這位優婆夷在夏季九十天里，供養僧眾醫藥。當時僧眾中有一位比丘（出家男修行者），身患重病。良醫診斷後說，必須用肉來做藥，如果能得到肉，病就可以痊癒，如果得不到肉，性命將不保。當時這位優婆夷聽到醫生這樣說，就拿著黃金，走遍市場街巷，喊著說：『誰有肉賣？我用金子買。』如果有人有肉，我願意等價交換。』她走遍城市尋找，卻找不到。這位優婆夷於是自己拿起刀割下自己大腿上的肉，切成肉羹，放入各種香料，送給生病的比丘。比丘服用了之後，病立刻就好了。這位優婆夷因為傷口疼痛，不能忍受，就發出聲音說：『南無佛陀（皈依佛），南無佛陀。』我當時在舍衛城（古印度城市名）。聽到了她的聲音，對這個女子生起大慈悲心。這女子立刻看見我拿著良藥，塗在她的傷口上，傷口恢復如初。我立刻為她種種說法，她聽了佛法，歡喜，發起了阿耨多羅三藐三菩提心。善男子，我當時實際上沒有去波羅奈城，也沒有拿藥涂這位優婆夷的傷口。善男子，應當知道這都是慈善根力的作用，才讓那女子看見這樣的事情。 『再次，善男子，提婆達多（佛陀的堂兄弟，後背叛佛陀）惡……』
【English Translation】 English version: 'Good man, I arose a heart of loving-kindness and compassion towards this woman. At that time, the woman immediately saw me and conceived the thought of me as her son, and she regained her original mind. She came forward, embraced my body, and kissed my mouth. I then told my attendant Ananda: 'You may give clothes to this woman.' After giving her the clothes, I preached to her various essential principles of the Dharma. The woman, hearing the Dharma, rejoiced and leaped for joy, and generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). Good man, at that time, I was not actually her son, nor was she my mother, nor was there any embracing or kissing. Good man, you should know that all of this was due to the power of the roots of charity, which caused the woman to see such things.' 'Furthermore, good man, in the city of Varanasi (ancient Indian city, now Varanasi), there was a Upasika (female lay devotee) named Mahasina Datta. She had already planted various good roots in the presence of the past Buddha, Immeasurable Light (name of a Buddha). This Upasika, during the ninety days of summer, offered medicine to the Sangha (monastic community). At that time, there was a Bhikshu (ordained male monastic) in the Sangha who was seriously ill. A good doctor diagnosed him and said that meat was needed as medicine. If meat could be obtained, the illness could be cured; if meat could not be obtained, his life would be in danger. At that time, this Upasika heard the doctor say this, and she took gold and went throughout the market streets, shouting: 'Who has meat to sell? I will buy it with gold.' If anyone has meat, I am willing to exchange it for gold at an equal value.' She searched throughout the city but could not find any. This Upasika then took a knife and cut off the flesh from her own thigh, cut it into broth, added various spices, and sent it to the sick Bhikshu. After the Bhikshu took it, his illness was immediately cured. This Upasika, suffering from the pain of the wound, could not bear it, and she uttered the words: 'Namo Buddhaya (Homage to the Buddha), Namo Buddhaya.' At that time, I was in Shravasti (ancient Indian city). I heard her voice and arose great compassion for this woman. The woman immediately saw me holding good medicine, applying it to her wound, and the wound was restored to its original state. I immediately preached various Dharmas to her, and she, hearing the Dharma, rejoiced and generated the mind of Anuttara-samyak-sambodhi. Good man, at that time, I did not actually go to Varanasi, nor did I apply medicine to this Upasika's wound. Good man, you should know that all of this was due to the power of the roots of charity, which caused the woman to see such things.' 'Furthermore, good man, Devadatta (Buddha's cousin who later betrayed him) evilly...'
人。貪不知足。多服酥故。頭痛腹滿。受大苦惱。不能堪忍。發如是言。南無佛陀。南無佛陀。我時住在優禪尼城。聞其音聲。即生慈心。爾時調達。尋便見我往至其所。手摩頭腹。授與鹽湯。而令服之。服已平復。善男子。我實不往調達所。摩其頭腹。授湯令服。善男子。當知皆是慈善根力。令調達見如是事。複次善男子。憍薩羅國。有諸群賊。其數五百。群黨抄劫。為害滋甚。波斯匿王。患其縱暴。遣兵伺捕。得已挑目。逐著黑闇叢林之下。是諸群賊。已於先佛植眾德本。既失目已。受大苦惱。各作是言。南無佛陀。南無佛陀。我等今者。無有救護。啼哭號啕。我時住在祇桓精舍。聞其音聲。即生慈心。時有涼風。吹香山中。種種香藥滿其眼眶。尋還得眼。如本不異。諸賊開眼。即見如來住立其前。而為說法。賊聞法已。發阿耨多羅三藐三菩提心。善男子。我于爾時。實不作風。吹香山中種種香藥。住其人前而為說法。善男子。當知皆是慈善根力。令彼群賊見如是事。複次善男子。琉璃太子。以愚癡故。廢其父王。自立為主。復念宿嫌。多害釋種。取萬二千釋種諸女。刖劓耳鼻。斷截手足。推之坑塹。時諸女人。身受苦惱。作如是言。南無佛陀。南無佛陀。我等今者。無有救護。復大號啕。是諸女人。已於先佛種
【現代漢語翻譯】 現代漢語譯本： 人因為貪得無厭，吃太多酥油，導致頭痛腹脹，承受巨大的痛苦，難以忍受，發出這樣的聲音：『南無佛陀（皈依佛陀），南無佛陀（皈依佛陀）』。當時我住在優禪尼城，聽到他們的聲音，立刻生起慈悲之心。當時提婆達多（Devadatta，佛陀的堂兄，常與佛陀作對）立刻看見我走到他們那裡，用手按摩他們的頭和肚子，給他們鹽湯喝，喝了之後就康復了。善男子，我實際上並沒有去提婆達多那裡，按摩他們的頭和肚子，給他們湯喝。善男子，應當知道這都是慈善根力的作用，讓提婆達多看到這樣的事情。 再者，善男子，憍薩羅國（Kosala，古印度十六雄國之一）有一群盜賊，大約五百人，結黨搶劫，為害非常嚴重。波斯匿王（Prasenajit，憍薩羅國國王，佛陀的信徒）為他們的放縱暴行感到憂慮，派遣士兵埋伏抓捕，抓住后挖掉他們的眼睛，把他們丟在黑暗的叢林之下。這些盜賊，已經於過去的佛那裡種下各種德本。失去眼睛后，承受巨大的痛苦，各自說道：『南無佛陀（皈依佛陀），南無佛陀（皈依佛陀）。我們現在，沒有救護。』啼哭號叫。當時我住在祇桓精舍（Jetavana Vihara，佛陀在世時重要的精舍），聽到他們的聲音，立刻生起慈悲之心。當時有涼風，吹來香山中的各種香藥，充滿他們的眼眶，立刻恢復了眼睛，和原來一樣。盜賊們睜開眼睛，立刻看見如來（Tathagata，佛陀的稱號之一）站在他們面前，為他們說法。盜賊們聽了佛法后，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。善男子，我于當時，實際上沒有製造風，吹來香山中的各種香藥，站在他們面前為他們說法。善男子，應當知道這都是慈善根力的作用，讓那些盜賊看到這樣的事情。 再者，善男子，琉璃太子（Virudhaka，憍薩羅國王子，波斯匿王之子）因為愚癡，廢黜了他的父王，自己當了國王。又想起過去的仇恨，大量殺害釋迦族人（Sakya，佛陀所在的種族）。抓來一萬二千名釋迦族的女子，割掉她們的耳朵和鼻子，砍斷她們的手和腳，把她們推進坑裡。當時這些女子，身體承受著痛苦，說道：『南無佛陀（皈依佛陀），南無佛陀（皈依佛陀）。我們現在，沒有救護。』又大聲號叫。這些女子，已經在過去的佛那裡種下各種德本。
【English Translation】 English version: People, due to insatiable greed, consumed too much ghee, resulting in headaches and abdominal distension, enduring great suffering, unable to bear it, uttered these words: 'Namo Buddha (Homage to the Buddha), Namo Buddha (Homage to the Buddha).' At that time, I was residing in Ujjeni, and upon hearing their voices, immediately arose compassion. Then Devadatta (Buddha's cousin, often opposing the Buddha) immediately saw me going to them, massaging their heads and abdomens, and giving them salt water to drink, after which they recovered. Good man, I did not actually go to Devadatta's place, massage their heads and abdomens, and give them soup to drink. Good man, know that all of this was due to the power of charitable roots, causing Devadatta to see such things. Furthermore, good man, in the country of Kosala (one of the sixteen ancient Indian Mahajanapadas), there was a group of thieves, about five hundred in number, who formed gangs to rob and plunder, causing great harm. King Prasenajit (King of Kosala, a follower of the Buddha) was worried about their unrestrained violence, and sent soldiers to lie in ambush and capture them. After capturing them, they gouged out their eyes and threw them into a dark forest. These thieves had already planted roots of virtue in the presence of past Buddhas. Having lost their eyes, they endured great suffering, each saying: 'Namo Buddha (Homage to the Buddha), Namo Buddha (Homage to the Buddha). We now have no protection.' Crying and wailing. At that time, I was residing in Jeta Grove (Jetavana Vihara, an important monastery during the Buddha's lifetime), and upon hearing their voices, immediately arose compassion. At that time, a cool breeze blew various fragrant medicines from Fragrant Mountain, filling their eye sockets, and they immediately regained their eyes, as before. The thieves opened their eyes and immediately saw the Tathagata (One of the titles of the Buddha) standing before them, teaching them the Dharma. After hearing the Dharma, the thieves aroused the Anuttara-samyak-sambodhi-citta (The mind of unsurpassed perfect enlightenment). Good man, at that time, I did not actually create the wind, blow various fragrant medicines from Fragrant Mountain, and stand before them to teach them the Dharma. Good man, know that all of this was due to the power of charitable roots, causing those thieves to see such things. Furthermore, good man, Prince Virudhaka (Prince of Kosala, son of King Prasenajit), due to ignorance, deposed his father and made himself king. Remembering past grievances, he massacred many members of the Sakya clan (Sakya, the clan to which the Buddha belonged). He captured twelve thousand Sakya women, cut off their ears and noses, severed their hands and feet, and pushed them into pits. At that time, these women, suffering in their bodies, said: 'Namo Buddha (Homage to the Buddha), Namo Buddha (Homage to the Buddha). We now have no protection.' And cried out loudly. These women had already planted various roots of virtue in the presence of past Buddhas.
諸善根。我于爾時。在竹林中。聞其音聲。即起慈心。諸女爾時見我來至迦毗羅城。以水洗瘡。以藥傅之。苦痛尋除。耳鼻手足。還復如本。我時即為略說法要。悉令俱發。阿耨多羅三藐三菩提心。即于大愛道比丘尼所。出家受具足戒。善男子。如來爾時。實不往至迦毗羅城。以水洗瘡傅藥止苦。善男子。當知皆是慈善根力。令彼女人見如是事。悲喜之心。亦復如是。善男子。以是義故。菩薩摩訶薩。修慈思惟。即是真實。非虛妄也。善男子。夫無量者。不可思議。菩薩所行。不可思議。諸佛所行。亦不可思議。是大乘典。大涅槃經。亦不可思議。以此明文。可為誠證。則知三界九有。一切染凈等法。皆不出法界眾生之心。猶如畫師。畫出一切境界。心之畫師。亦復如是。所以正法念處經云。又彼比丘。如是觀察。云何眾生有種種色。種種形相。有種種道。種種依止。又彼觀察。有種種心。種種依止。種種信解。有種種業。此如是等種種諸色。種種形相。種種諸道。種種依止。譬如黠慧善巧畫師。若其弟子。觀察善平堅滑好地。得此地已。種種彩色。種種雜色。若好若丑。隨心所作。如彼形相。心業畫師。若其弟子。亦復如是。善平堅滑業果報地。生死地界。隨其所解。作種種形相。種種諸道。種種依止。心業畫師。
【現代漢語翻譯】 現代漢語譯本 『諸位善根深厚的修行者，我那時在竹林中，聽聞她們的哀嚎，立刻生起慈悲之心。那些女子當時看見我來到迦毗羅城（Kapilavastu，釋迦牟尼佛的故鄉），便用水清洗傷口，敷上藥物，痛苦立刻消除，耳鼻手足恢復如初。我當時就為她們略微宣講佛法要義，使她們都發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。她們就在大愛道比丘尼（Mahaprajapati Gautami，佛陀的姨母，也是第一位比丘尼）那裡出家，受持具足戒。』 『善男子，如來當時實際上並沒有親自去迦毗羅城，用水洗瘡，敷藥止痛。善男子，應當明白，這都是慈善根力的作用，讓那些女人看到這樣的景象，她們的悲傷和喜悅之情也是如此。』 『善男子，因為這個緣故，菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）修習慈悲的思惟，就是真實的，不是虛妄的。善男子，無量是不可思議的，菩薩所行是不可思議的，諸佛所行也是不可思議的，大乘經典《大涅槃經》（Mahāparinirvāṇa Sūtra）也是不可思議的。』以此處經文的明確闡述，可以作為真實的證明，那麼就可以知道三界九有（trailokya-navabhava，欲界、色界、無色界，以及九種有情眾生的存在狀態），一切染污和清凈等法，都離不開法界眾生的心，就像畫師畫出一切境界一樣，心的畫師也是如此。 所以《正法念處經》（Saddharma-smṛtyupasthāna Sūtra）中說：『此外，那位比丘這樣觀察，為什麼眾生有種種顏色，種種形狀，有種種道路，種種依靠？』又觀察到『有種種心，種種依靠，種種信念和理解，有種種業。』這些如此種種的顏色，種種的形狀，種種的道路，種種的依靠，譬如聰慧善巧的畫師，或者他的弟子，觀察平整堅實光滑的好地，得到這塊地后，用種種彩色，種種雜色，無論是好是醜，都隨心所欲地創作出各種形狀。 『心的業力畫師，或者他的弟子，也是如此。在平整堅實光滑的業果報應之地，也就是生死輪迴的境界中，隨著自己的理解，創作出種種形狀，種種道路，種種依靠。』心的業力畫師就是這樣運作的。
【English Translation】 English version 『O you of virtuous roots, at that time, I was in the bamboo grove, and upon hearing their voices, I immediately arose with a heart of compassion. Those women, upon seeing me arrive at Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha), washed their sores with water and applied medicine, and their suffering was immediately relieved. Their ears, noses, hands, and feet were restored to their original state. At that time, I briefly expounded the essential Dharma for them, causing them all to generate the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment). They then renounced their homes and received the full precepts at the place of Mahaprajapati Gautami (Mahaprajapati Gautami, Buddha's aunt and the first bhikkhuni).』 『Good man, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) did not actually go to Kapilavastu at that time to wash sores with water and apply medicine to stop the pain. Good man, you should know that all of this was due to the power of virtuous roots, causing those women to see such things, and their feelings of sorrow and joy were also like that.』 『Good man, for this reason, the Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) who cultivates compassionate contemplation is being truthful, not false. Good man, the immeasurable is inconceivable, the conduct of Bodhisattvas is inconceivable, the conduct of all Buddhas is also inconceivable, and the Mahayana Sutra, the Mahāparinirvāṇa Sūtra (Mahāparinirvāṇa Sūtra), is also inconceivable.』 This clear statement in the scripture can serve as true evidence, then one can know that the three realms and nine existences (trailokya-navabhava, the desire realm, the form realm, the formless realm, and the nine states of sentient beings), all defiled and pure dharmas, do not go beyond the minds of sentient beings in the Dharma realm, just as a painter paints all kinds of scenes, so too is the painter of the mind. Therefore, the Saddharma-smṛtyupasthāna Sūtra (Saddharma-smṛtyupasthāna Sūtra) says: 『Furthermore, that Bhikshu observes in this way, why do sentient beings have various colors, various forms, various paths, and various supports?』 And he observes that 『there are various minds, various supports, various beliefs and understandings, and various karmas.』 These various colors, various forms, various paths, and various supports are like a clever and skillful painter, or his disciple, who observes a good, flat, firm, smooth ground. Having obtained this ground, he uses various colors, various mixed colors, whether good or bad, to create various shapes according to his heart's desire. 『The painter of mental karma, or his disciple, is also like this. On the flat, firm, smooth ground of karmic retribution, which is the realm of birth and death, he creates various shapes, various paths, and various supports according to his understanding.』 This is how the painter of mental karma operates.
業作眾生。又諸彩色。取白作白。取赤作赤。取黃作黃。若取鴿色。則為鴿色。取黑作黑。心業畫師。亦復如是。緣白取白。于天人中。則成白色。何義名白。欲等漏垢所不染污。故名白色。又復如是。心業畫師。取赤彩色。于天人中。能作赤色。何義名赤。所謂愛聲味觸香色。畫觀察衣。又復如是。心業畫師。取黃彩色。于畜生道。能作黃色。何義名黃。彼此遞互飲血啖肉。貪慾嗔癡。更相殺害。故名黃色。又復如是。心業畫師。取鴿彩色。攀緣觀察。于餓鬼道。作垢鴿色。何義名鴿。彼身猶如火燒林樹。飢渴所惱。種種苦逼。心業畫師嫉心所秉。癡闇所覆。又復如是。心業畫師。取黑彩色。于地獄中。畫作黑色。何義名黑。以黑業故。生地獄中。有黑鐵壁。被然被縛。得黑色身。作種種病。飢渴苦身。無量苦逼。皆是自業。非他所作。又彼比丘。觀察如是三界五道。五種彩色。生死畫衣。於三地住。謂欲界地。色無色地。心業畫師。習近淫慾。攀緣欲界種種色畫。緣色依止。有二十種。離欲四禪。以為畫筆。依十六地。是所畫處。作色界。離緣色界三摩跋提。緣無色界。畫為四處。心業畫師。廣畫如是三界大衣。又彼比丘觀察如是心業畫師。身如彩器。貪慾瞋癡。以為堅牢。攀緣之心。猶如梯隥。根如畫筆。外諸
【現代漢語翻譯】 現代漢語譯本 眾生的行為造作業力。各種顏色也是如此，取白色就呈現白色，取紅色就呈現紅色，取黃色就呈現黃色，如果取鴿色，就呈現鴿色，取黑色就呈現黑色。心識造業的畫師也是這樣，因緣于白色，就在天人中成就白色。為什麼稱為白色？因為沒有被慾望等煩惱所污染，所以稱為白色。又像這樣，心識造業的畫師，取紅色，在天人中能畫出紅色。為什麼稱為紅色？就是因為貪愛聲、味、觸、香、色，觀察所穿的衣服。又像這樣，心識造業的畫師，取黃色，在畜生道中能畫出黃色。為什麼稱為黃色？因為彼此互相飲血吃肉，貪慾嗔癡，互相殘殺，所以稱為黃色。又像這樣，心識造業的畫師，取鴿色，攀緣觀察，在餓鬼道中，畫出污穢的鴿色。為什麼稱為鴿色？因為他們的身體就像被火燒過的森林樹木，被飢餓乾渴所困擾，遭受種種痛苦的逼迫。心識造業的畫師被嫉妒心所控制，被愚癡黑暗所覆蓋。又像這樣，心識造業的畫師，取黑色，在地獄中，畫出黑色。為什麼稱為黑色？因為黑業的緣故，生在地獄中，有黑色的鐵墻，被燃燒被捆綁，得到黑色的身體，遭受種種疾病，飢餓乾渴折磨身體，無量的痛苦逼迫，這些都是自己造的業，不是別人所作。還有那位比丘，觀察三界五道，五種顏色，生死輪迴的畫衣，住在三地，就是欲界地、色界地、無色界地。心識造業的畫師，習慣於接近淫慾，攀緣欲界的種種色相圖畫。緣於色而依止，有二十種。離開慾望的四禪，作為畫筆，依靠十六地，是所畫之處。以為題材作畫。離開緣的三摩跋提，緣于無**，畫為四處。心識造業的畫師，廣泛地描繪三界這件大衣。還有那位比丘觀察這位心識造業的畫師，身體就像彩色的容器，貪慾嗔癡，作為堅固的牢籠，攀緣的心，就像梯子，根就像畫筆，外在的各種
【English Translation】 English version Sentient beings create karma through their actions. It is also the same with various colors; taking white results in white, taking red results in red, taking yellow results in yellow, if taking dove-grey, it results in dove-grey, taking black results in black. The mind-karma painter is also like this; conditioned by white, it becomes white in the realm of gods and humans. Why is it called white? Because it is not defiled by desires and other impurities, therefore it is called white. Furthermore, the mind-karma painter, taking the color red, can create red in the realm of gods and humans. Why is it called red? It is because of the attachment to sounds, tastes, touch, smells, and sights, observing the clothes one wears. Furthermore, the mind-karma painter, taking the color yellow, can create yellow in the animal realm. Why is it called yellow? Because they mutually drink blood and eat flesh, with greed, anger, and delusion, killing each other, therefore it is called yellow. Furthermore, the mind-karma painter, taking the color dove-grey, clinging and observing, creates a filthy dove-grey color in the realm of hungry ghosts (pretas). Why is it called dove-grey? Because their bodies are like forests and trees burned by fire, tormented by hunger and thirst, oppressed by various sufferings. The mind-karma painter is controlled by jealousy, covered by the darkness of ignorance. Furthermore, the mind-karma painter, taking the color black, paints black in hell. Why is it called black? Because of black karma, one is born in hell, with black iron walls, being burned and bound, obtaining a black body, suffering from various diseases, hunger and thirst tormenting the body, countless sufferings oppressing, all of which are one's own karma, not created by others. Furthermore, that Bhikshu observes the three realms and five paths, the five colors, the painted garment of birth and death, dwelling in the three realms, namely the desire realm, the form realm, and the formless realm. The mind-karma painter, accustomed to approaching lustful desires, clinging to the various colored paintings of the desire realm. Dependent on form, there are twenty kinds. The four dhyanas (meditative states) free from desire are used as painting brushes, relying on the sixteen grounds, which are the places to be painted. Painting with ** as the theme. Leaving the Samapatti (state of meditative absorption) of ** conditioned, conditioned on no **, painting in four places. The mind-karma painter widely paints such a great garment of the three realms. Furthermore, that Bhikshu observes this mind-karma painter, the body is like a colored container, greed, anger, and delusion, as a strong prison, the clinging mind, like a ladder, the roots like painting brushes, external various
境界。聲觸味色。及諸香等。如種種彩。生死如地。智如光明。勤發精進。如手相似。眾生如畫。神通如彼無量形服。有無量種業果報生。如畫成就。又彼比丘。依禪觀察。心業畫師。有異種法。如彼畫師。不生疲倦。善治彩色。各各明凈。善識好筆。畫作好色。心業畫師。亦復如是。不生疲倦。若修禪定。善治禪彩。攀緣明凈。如彩光明。修道之師。如善好筆。知禪上下。如善識知。有取有舍。如不疲倦。如是禪定心業畫師。畫彼禪地。如彼好色。又彼如是。心業畫師。若有疲倦。則畫不善。地獄餓鬼畜生道處。同業因緣。鐵杵為筆。不善彩色。畫非器人。所謂地獄餓鬼畜生。如是等色。非好色畫。廣說如前。釋曰。是以畫師運巧拙之意。執五彩之筆。于平正之地。邈出一切精粗之像。如眾生稟愚智之心。興三業之筆。于善惡之地。畫出一切。苦樂之事。又如世畫師。只畫得色陰。若心畫師。能畫五陰。又世畫不堅牢。色退像即滅。心畫經長劫。身謝業不亡。又世畫甚易知。妍丑皆可見。心畫極難審。果報莫可知。如正法念處經頌云。諸業之所作。過於巧畫師。業畫師天中。作種種樂報。種種眾彩色。現觀則可數。心業布眾彩。其數不可知。毀壁畫則亡。二俱同時滅。若身喪滅時。業畫不可失。譬如一畫師。造作眾
【現代漢語翻譯】 現代漢語譯本 境界：聲、觸、味、色，以及各種香等，就像各種各樣的色彩一樣。生死輪迴就像大地，智慧就像光明。勤奮精進，就像手一樣重要。眾生就像畫作，神通就像那無量形狀和服飾。有無量種業的果報產生，就像畫作完成一樣。還有，那位比丘，依靠禪定觀察，心就像作畫的畫師，具有各種不同的法。就像那位畫師，不會感到疲倦，善於調配色彩，使各種顏色都明亮清晰，善於識別好的畫筆，畫出美好的色彩。心就像作畫的畫師，也是這樣，不會感到疲倦。如果修習禪定，善於調配禪定的色彩，攀緣明凈，就像色彩的光明一樣。修道的導師，就像好的畫筆一樣。瞭解禪定的上下，就像善於識別一樣。有取有舍，就像不疲倦一樣。像這樣，禪定的心就像作畫的畫師，畫出禪定的境地，就像美好的色彩一樣。還有，像這樣，心就像作畫的畫師，如果感到疲倦，那麼畫作就不善，就會畫出地獄、餓鬼、畜生道的景象，這是由共同的業因緣所致。鐵杵就像畫筆，是不好的色彩，畫出不適合成為法器的人，也就是地獄、餓鬼、畜生。像這樣的色彩，不是美好的畫作。詳細的解釋如前所述。 解釋說：因此，畫師運用巧妙或笨拙的心意，執著五彩的畫筆，在平整的土地上，描繪出一切精細或粗糙的形象。就像眾生秉持愚昧或智慧的心，興起身、口、意三業的畫筆，在善或惡的土地上，畫出一切痛苦或快樂的事情。又如世間的畫師，只能畫出色陰，而心的畫師，能夠畫出五陰。而且世間的畫作不堅固，顏色褪去，影象就消失了。而心的畫作經歷漫長的劫數，身體消亡，業力也不會消失。而且世間的畫作很容易瞭解，美麗或醜陋都可以看見。而心的畫作極難審察，果報難以預知。如《正法念處經》的偈頌所說：諸業所造作的，勝過巧妙的畫師。業力的畫師在天界中，創造各種各樣的快樂果報。各種各樣的色彩，顯現出來可以計數。心的業力佈滿各種色彩，其數量不可知。毀壞墻壁，畫作就會消失，兩者同時滅亡。如果身體喪失滅亡時，業力的畫作不會消失。譬如一位畫師，創造各種各樣的...
【English Translation】 English version The realms: sound, touch, taste, form, and various fragrances, are like various colors. Birth and death are like the earth, wisdom is like light. Diligent effort is like a hand. Sentient beings are like paintings, and supernatural powers are like those immeasurable shapes and garments. There are immeasurable kinds of karmic retributions that arise, just like the completion of a painting. Furthermore, that Bhikshu (Buddhist monk), relying on meditation and observation, sees the mind as a painter, possessing various different Dharmas (teachings, laws). Just like that painter, who does not feel weary, is skilled at mixing colors, making each color bright and clear, and is good at recognizing good brushes, painting beautiful colors. The mind, like a painter, is also like this, not feeling weary. If one cultivates meditation, one is skilled at mixing the colors of meditation, clinging to clarity, just like the light of colors. The teacher of the path, is like a good brush. Understanding the ups and downs of meditation, is like being skilled at recognizing. Having taking and letting go, is like not being weary. Like this, the mind of meditation is like a painter, painting the realm of meditation, just like beautiful colors. Furthermore, like this, the mind, like a painter, if it feels weary, then the painting will not be good, and it will paint the scenes of hell, hungry ghosts, and the animal realm, which are caused by shared karmic conditions. An iron pestle is like a brush, which is a bad color, painting people who are not suitable to be vessels of Dharma (teachings, laws), namely hell, hungry ghosts, and animals. Colors like these are not beautiful paintings. The detailed explanation is as described earlier. The explanation says: Therefore, the painter uses skillful or clumsy intentions, holding the five-colored brush, on the flat ground, depicting all kinds of fine or rough images. Just like sentient beings holding foolish or wise minds, raising the brushes of body, speech, and mind karma, on the land of good or evil, painting all kinds of suffering or happiness. Moreover, like worldly painters, they can only paint the form skandha (aggregate of form), while the painter of the mind can paint the five skandhas (aggregates). Furthermore, worldly paintings are not firm, the colors fade, and the image disappears. But the paintings of the mind last for countless kalpas (eons), the body perishes, but the karma does not disappear. Moreover, worldly paintings are easy to understand, beauty or ugliness can be seen. But the paintings of the mind are extremely difficult to examine, and the karmic retributions are unpredictable. As the verse in the Saddharma Smṛtyupasthāna Sūtra (Discourse on the Establishment of Mindfulness of the True Dharma) says: What is created by all karmas, surpasses a skillful painter. The painter of karma in the heavens, creates all kinds of happy retributions. Various kinds of colors, appearing can be counted. The karma of the mind is filled with various colors, the number of which is unknowable. Destroying the wall, the painting will disappear, both will perish at the same time. If the body is lost and perishes, the painting of karma will not disappear. For example, a painter, creates various kinds of...
文飾。一心亦如是。造作種種業。五彩光色現。見之生愛樂。五根畫亦爾。如業有生死。如世巧畫師。現前則可見。心畫師微細。一切不可見。圖畫好醜形。令壁眾像現。心業亦如是。能作善惡報。是心於晝夜。思念恒不住。如是業隨心。展轉常不離。風塵煙雲熱。畫色則毀滅。舍善不善持。諸業爾乃失。又依般舟經。見佛略有四喻。一夢喻。如夢所見。從分別生。見一切佛。從自心起。二水影喻。水喻心性。則佛之月影。皆是眾生真心中物。心佛交徹。唯真心也。三幻喻。自心猶如幻術。一切佛如幻所作。謂有能幻法。方成幻事。無能念心。無所見佛。四響喻。譬如空谷。隨聲發響。悟解自心。隨念見佛。上之四喻。一正喻唯心。二唯心故空。三唯心故假。四唯心故中。又夢喻不來不去。影喻不出不入。幻喻非有非無。響喻非合非散。如經頌云。心者不知心。心者不見心。心有想則癡。無想則泥洹。是法不堅固。常立在於念。以解見空者。一切無想念。釋云。若心自見心。先心為能見。佛為所見。刀不自割。指不自觸。云何自心還見自心。能所不分。見相斯絕。故經云。心有想則癡。若無想則心冥性佛。永絕思求矣。如上是眾生自心感現。次諸佛菩薩因地願力。示現化門。無有斷絕。所以維摩經云。雖示成正覺。不
【現代漢語翻譯】 現代漢語譯本 文飾（裝飾）。一心也是如此。造作種種業（karma），五彩光色顯現，見之令人心生喜愛。五根（眼、耳、鼻、舌、身）所見的圖畫也是這樣，如同業力決定生死。如同世間的巧匠繪畫，畫在眼前就能看見；而心識的畫師則非常微細，一切都無法看見。圖畫的好壞形狀，能讓墻壁上顯現出各種形象；心識的業力也是如此，能產生善惡的報應。這顆心在日夜不停地思念，如此業力隨著心識，輾轉相隨，永不分離。如同風塵、煙雲、熱氣，會使畫的顏色毀滅；捨棄善業，不捨棄惡業，各種業力就會消失。又依據《般舟三昧經》，見到佛略有四種比喻：一、夢喻。如同夢中所見，從分別心產生，見到一切佛，都是從自己的心識生起。二、水影喻。水比喻心性，佛的月影，都是眾生真心中的事物，心與佛相互交融，唯有真心。三、幻喻。自己的心猶如幻術，一切佛如同幻術所造。有能施展幻術的法，才能成就幻事；沒有能唸的心，就沒有所見的佛。四、響喻。譬如空曠的山谷，隨著聲音發出迴響，領悟理解自己的心識，隨著念頭見到佛。以上的四種比喻，一是正喻唯心，二是唯心所以空，三是唯心所以假，四是唯心所以中。又，夢喻不來不去，影喻不出不入，幻喻非有非無，響喻非合非散。如同經文所說：『心者不知心，心者不見心，心有想則癡，無想則泥洹（涅槃）。是法不堅固，常立在於念，以解見空者，一切無想念。』解釋說：如果心自己能看見心，那麼先存在的心是能見者，佛是被見者。刀不能自己割自己，手指不能自己觸碰自己，怎麼能說自己的心還能看見自己的心呢？能見者和被見者無法區分，見相就會消失。所以經文說：『心有想則癡。』如果沒有妄想，心性就會與佛性冥合，永遠斷絕思慮追求。以上是眾生自己的心感應顯現。其次，諸佛菩薩在因地發下的願力，示現教化之門，沒有斷絕。所以《維摩詰經》說：『雖然示現成就正覺，但卻不…
【English Translation】 English version Adornment (Wen Shi). The one mind is also like this. Creating various karmas (ye), colorful lights appear, seeing them brings joy. The five roots (eye, ear, nose, tongue, body) are also like paintings, just as karma determines birth and death. Like skilled artisans painting in the world, what is painted can be seen before one's eyes; but the painter of the mind is very subtle, and everything cannot be seen. The good or bad shapes of the paintings can make various images appear on the wall; the karma of the mind is also like this, it can produce good and bad retributions. This mind is constantly thinking day and night, and thus karma follows the mind, revolving and accompanying it, never separating. Just as wind, dust, smoke, clouds, and heat will destroy the colors of a painting; abandoning good karma and not abandoning bad karma will cause various karmas to disappear. Furthermore, according to the Pratyutpanna Samadhi Sutra (Ban Zhou Jing), seeing the Buddha has roughly four metaphors: 1. Dream metaphor. Like what is seen in a dream, it arises from discrimination, and seeing all Buddhas arises from one's own mind. 2. Water reflection metaphor. Water is a metaphor for the nature of the mind, and the moon's reflection of the Buddha is all things in the true mind of sentient beings, the mind and the Buddha interpenetrate, only the true mind. 3. Illusion metaphor. One's own mind is like illusion, and all Buddhas are like what is made by illusion. Having the Dharma that can perform illusion can accomplish illusory things; without a mind that can think, there is no Buddha to be seen. 4. Echo metaphor. For example, in an empty valley, echoes are produced with sound, understanding and comprehending one's own mind, seeing the Buddha with thoughts. The above four metaphors, one is the direct metaphor of mind-only, two is mind-only therefore emptiness, three is mind-only therefore illusion, four is mind-only therefore the middle way. Also, the dream metaphor is neither coming nor going, the reflection metaphor is neither going out nor coming in, the illusion metaphor is neither existent nor non-existent, the echo metaphor is neither combined nor scattered. As the sutra says: 'The mind does not know the mind, the mind does not see the mind, the mind with thoughts is foolish, the mind without thoughts is Nirvana (Nie Pan). This Dharma is not firm, it always stands in thought, those who see emptiness with understanding have no thoughts.' The explanation says: If the mind can see itself, then the pre-existing mind is the seer, and the Buddha is the seen. A knife cannot cut itself, a finger cannot touch itself, how can one say that one's own mind can still see one's own mind? The seer and the seen cannot be distinguished, and the appearance of seeing will disappear. Therefore, the sutra says: 'The mind with thoughts is foolish.' If there are no delusions, the nature of the mind will merge with the Buddha-nature, forever cutting off thoughts and pursuits. The above is the manifestation of sentient beings' own minds. Secondly, the vows made by all Buddhas and Bodhisattvas on the causal ground, manifesting the gate of teaching, without interruption. Therefore, the Vimalakirti Sutra (Wei Mo Jie Jing) says: 'Although showing the attainment of perfect enlightenment, but not...'
舍菩薩道。雖悟即心是佛。頓成菩提。然為眾生未達。廣修福業。以導未聞。皆令開解。同歸此地。如華嚴經云。雖能一念。即成阿耨多羅三藐三菩提。然為眾生故。于無量劫行菩薩行。無有休息。是為如山增上心。又云。佛子。菩薩摩訶薩。又作是念。阿耨多羅三藐三菩提。以心為本。心若清凈。則能圓滿一切善根。于佛菩提。必得自在。欲成阿耨多羅三藐三菩提。隨意即成。若欲除斷一切取緣。住一向道。我亦能得。而我不斷。為欲究竟佛菩提故。亦不即證無上菩提。何以故。為滿本願。盡一切世界。行菩薩行。化眾生故。是為第九如金剛大乘誓願心。如上況喻。證信無疑。則佛道立成。匪由他教。終不起于余念。唯自凈於一心。可謂順佛本懷。得教正意矣。
問。佛度眾生。眾生還度佛不。
答。若約內觀。因了妄念雜識。眾生無體。發其覺慧。成自心之佛。此豈不是因眾生得度。若論外化。皆因眾生感出。若無機緣。既無所化。亦不成佛。如凈名經云。菩薩隨所化眾生而取佛土。凈度三昧經云。眾生亦度佛。若無感。佛不出世。亦不能得成三菩提。出世菩提。皆由眾生機故。
宗鏡錄卷第十八
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡
【現代漢語翻譯】 現代漢語譯本： 捨棄菩薩道，即使領悟到『即心是佛』，當下成就菩提，然而爲了尚未領悟的眾生，廣泛修習福德事業，以此引導未曾聽聞佛法之人，使他們都能開啟理解，一同歸向此地。如同《華嚴經》所說：『雖然能夠在一念之間，即成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），然而爲了眾生的緣故，于無量劫中行菩薩行，沒有休息。』這就是如山般增上的心。又說：『佛子，菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）又這樣想：阿耨多羅三藐三菩提，以心為根本，心若清凈，則能圓滿一切善根，對於佛菩提，必定得到自在。想要成就阿耨多羅三藐三菩提，隨意就能成就。如果想要除斷一切執取的因緣，安住於一向之道，我也能夠得到。然而我不除斷，爲了究竟佛菩提的緣故，也不立即證得無上菩提。為什麼呢？爲了圓滿本來的誓願，盡一切世界，行菩薩行，化度眾生的緣故。』這就是第九如金剛大乘誓願心。如同上面的比喻，證明信念沒有懷疑，那麼佛道就能立即成就，不是由於其他的教導，始終不生起其他的念頭，唯有清凈自己的這顆心，可以說是順應佛的本懷，得到教法的真正意義了。
問：佛度化眾生，眾生反過來度化佛嗎？
答：如果從內觀的角度來說，因爲了悟妄念雜識，眾生沒有實體，從而發起覺悟的智慧，成就自己心中的佛。這難道不是因為眾生而得到度化嗎？如果從外化的角度來說，都是因為眾生的感應而出現。如果沒有機緣，就沒有所要度化的對象，也無法成就佛。如同《維摩詰經》（Vimalakirti Sutra）所說：『菩薩隨著所化度的眾生而選取佛土。』《凈度三昧經》說：『眾生也度化佛。』如果沒有感應，佛就不會出世，也不能成就三菩提（tri-bodhi，三種菩提：自性菩提、受用菩提、變化菩提）。出世的菩提，都是由於眾生的根機。
《宗鏡錄》卷第十八
丁未歲分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
【English Translation】 English version: Relinquishing the Bodhisattva path, even if one realizes 'the mind itself is Buddha,' and instantly attains Bodhi, yet for the sake of sentient beings who have not yet understood, one extensively cultivates meritorious deeds to guide those who have not heard the Dharma, enabling them all to open up understanding and return together to this ground. As the Avatamsaka Sutra (Flower Garland Sutra) says: 'Although one can, in a single thought, attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment), yet for the sake of sentient beings, one practices the Bodhisattva path for immeasurable kalpas (aeons), without rest.' This is the mind that increases like a mountain. It also says: 'Buddha-child, a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great Bodhisattva) also thinks thus: Anuttara-samyak-sambodhi takes the mind as its root. If the mind is pure, then one can perfect all good roots, and with regard to Buddha-Bodhi, one will surely attain freedom. If one wishes to attain Anuttara-samyak-sambodhi, one can attain it at will. If one wishes to eliminate and sever all grasping conditions and abide in the one-pointed path, I can also attain it. However, I do not sever them, for the sake of ultimately attaining Buddha-Bodhi, nor do I immediately realize unsurpassed Bodhi. Why? In order to fulfill my original vows, to travel through all worlds, practice the Bodhisattva path, and transform sentient beings.' This is the ninth, diamond-like, Great Vehicle vow-mind. Like the above analogy, proving the belief without doubt, then the Buddha path can be immediately accomplished, not due to other teachings. One never gives rise to other thoughts, only purifying one's own mind. It can be said that this accords with the Buddha's original intention and obtains the true meaning of the teachings.
Question: The Buddha liberates sentient beings. Do sentient beings in turn liberate the Buddha?
Answer: If viewed from an internal perspective, because one understands deluded thoughts and mixed consciousness, sentient beings have no substance. Thus, one awakens wisdom and accomplishes the Buddha within one's own mind. Is this not because of sentient beings that one attains liberation? If viewed from an external perspective, all appearances arise due to the responses of sentient beings. If there are no opportunities, there is no object to be transformed, and Buddhahood cannot be accomplished. As the Vimalakirti Sutra (Vimalakirti Sutra) says: 'Bodhisattvas choose their Buddha-lands according to the sentient beings they wish to transform.' The Pure Transcendence Samadhi Sutra says: 'Sentient beings also liberate the Buddha.' If there is no response, the Buddha would not appear in the world, nor could one attain the three Bodhis (tri-bodhi, three kinds of Bodhi: self-nature Bodhi, enjoyment Bodhi, transformation Bodhi). The Bodhi of appearing in the world is all due to the faculties of sentient beings.
Zong Jing Lu (Record of the Source Mirror) Volume 18
Engraved in the year Dingwei by the Grand Repository Directorate Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
錄
宗鏡錄卷第十九
慧日永明寺主智慧禪師延壽集
夫如上所說。祖教同詮。凡曰有心。皆得成佛。如今現見眾生。何不成佛。
答。若以眾生眼觀。只見眾生界有餘。若以佛眼觀。乃知諸佛界無外。故知無明妄風。鼓心海而易動。本覺真性。睡長夢而難惺。是以首楞嚴經云。汝之心靈。一切明瞭。未曾暫昧。而迷者。目擊而不知。如美玉沉泥。自埋高價。猶貞金混礫。空匿光輝。如法華經云。我昔欲令汝得安樂。五欲自恣。于某年月日。以無價寶珠。系汝衣里。今故現在。而汝不知。勤苦憂惱。以求自活。甚為癡也。汝今可以此寶。貿易所須。常可如意。無所乏短。故知本覺常成。衣珠不失。若非圓頓之教。何以直了自心。故圓覺經云。覺成就故。當知菩薩不與法縛。不求法脫。不厭生死。不愛涅槃。不敬持戒。不憎毀禁。不重久習。不輕未學。何以故。一切覺故。是知一切眾生。皆本覺成就。以不覺故。認隨染之覺。見勝劣之境。起忻厭之心。但逐妄輪迴。頓迷真覺。然因覺。有不覺。若無真。妄無所依。故如煙無火不起。又覺因不覺。若隨器之金。還待器顯。事能顯理故。所以唯真不立。單妄不成。唯真不立者。佛果無生故。單妄不成者。無所依故。如先德頌云。一切眾生金色界
【現代漢語翻譯】 現代漢語譯本 《宗鏡錄》卷第十九 慧日永明寺住持智慧禪師延壽 輯
前面已經說過，祖師的教誨共同闡釋了一個道理：凡是有心識的，都能夠成佛。但現在我們親眼看到眾生，為什麼他們沒有成佛呢？
回答：如果用眾生的眼光來看，只能看到眾生界還有侷限。如果用佛的眼光來看，就會知道諸佛的境界是無邊無際的。所以說，無明的妄想之風，容易攪動心海；而本覺的真性，卻像在長久的睡夢中難以醒來。因此，《首楞嚴經》說：『你的心性，一切都明明白白，從未曾有片刻的昏昧。』但迷惑的人，即使親眼看見也不明白。就像美玉沉在泥里，白白埋沒了它的高貴價值；又像純金混在沙礫中，空自隱藏了它的光輝。如同《法華經》所說：『我過去想讓你得到安樂，五欲自在，在某年某月某日，用無價的寶珠繫在你的衣里，現在這寶珠仍然存在，而你卻不知道，勤勞辛苦，憂愁煩惱，爲了求生而奔波，真是太愚癡了。你現在可以用這寶珠，換取你所需要的，常常可以如意，不會缺少什麼。』所以說，本覺是常成就的，衣里的寶珠並沒有丟失。如果不是圓頓的教法，怎麼能直接明瞭自心呢？所以《圓覺經》說：『覺悟成就的緣故，應當知道菩薩不被法所束縛，也不尋求從法中解脫；不厭惡生死，也不貪愛涅槃；不恭敬持戒，也不憎恨毀戒；不看重長久的修習，也不輕視沒有學習的人。』為什麼呢？因為一切都是覺悟的緣故。由此可知，一切眾生，都本來具有覺悟的本性，因為不覺悟的緣故，就認為隨順染污的覺是真實的，看到有勝劣的境界，生起喜歡和厭惡的心，只是隨著妄想而輪迴，完全迷失了真覺。然而因為有覺悟，才會有不覺悟；如果沒有真，妄想就沒有所依。所以就像湮沒有火就不會產生一樣。又覺悟是因為不覺悟而顯現的，就像器皿中的金子，還要等待器皿來顯現它一樣，事物能夠顯現真理的緣故。所以說，唯有真不成立，單獨的妄想也不能成立。唯有真不成立，是因為佛果沒有生滅的緣故；單獨的妄想不能成立，是因為妄想沒有所依的緣故。就像先德的偈頌所說：一切眾生都具有金……
【English Translation】 English version Record
Zong Jing Lu Volume 19
Compiled by Chan Master Yanshou, Abbot of Huiri Yongming Temple
As mentioned above, the teachings of the patriarchs commonly explain that all beings with a mind can attain Buddhahood. However, we now see sentient beings, why haven't they become Buddhas?
Answer: If viewed with the eyes of sentient beings, one only sees the limitations of the realm of sentient beings. If viewed with the eyes of a Buddha, one knows that the realm of all Buddhas is boundless. Therefore, it is said that the wind of ignorance and delusion easily stirs the sea of the mind, while the true nature of original enlightenment is like being in a long dream, difficult to awaken. Thus, the Shurangama Sutra says: 'Your mind is clear and aware of everything, never having been even momentarily obscured.' But those who are deluded do not understand even when they see it directly. It is like a beautiful jade buried in mud, wasting its high value; like pure gold mixed with gravel, concealing its brilliance in vain. As the Lotus Sutra says: 'In the past, I wanted to give you peace and happiness, and freedom in the five desires. On a certain day, month, and year, I tied a priceless jewel inside your clothes. Now it is still there, but you do not know it, toiling hard, worrying and suffering, seeking to support yourself. How foolish! You can now use this jewel to trade for what you need, and you can always have your wishes fulfilled, lacking nothing.' Therefore, it is known that original enlightenment is always accomplished, and the jewel in the clothes is not lost. If not for the perfect and immediate teaching, how could one directly understand one's own mind? Therefore, the Yuanjue Sutra says: 'Because of the accomplishment of enlightenment, one should know that Bodhisattvas are not bound by the Dharma, nor do they seek liberation from the Dharma; they do not厭惡birth and death, nor do they crave Nirvana; they do not respect upholding precepts, nor do they hate breaking precepts; they do not value long practice, nor do they despise those who have not yet learned.' Why? Because everything is enlightenment. From this, it can be known that all sentient beings inherently possess the nature of enlightenment, but because of non-enlightenment, they regard the consciousness that follows defilement as real, see the realms of superiority and inferiority, and give rise to feelings of joy and aversion, merely revolving in delusion, completely losing the true enlightenment. However, because there is enlightenment, there is non-enlightenment; if there is no truth, delusion has nothing to rely on. Therefore, it is like smoke cannot arise without fire. Also, enlightenment is revealed because of non-enlightenment, just as the gold in a vessel still needs the vessel to reveal it, because things can reveal the truth. Therefore, it is said that only truth cannot be established, and single delusion cannot be established. Only truth cannot be established because the Buddha fruit has no birth and death; single delusion cannot be established because delusion has nothing to rely on. As the verse of the former virtuous one says: All sentient beings possess gold…
。白凈無垢智無壞。寶珠自在內衣中。只欲長貧在門外。清凈寶乘住四衢。文殊引導普賢扶。肥壯白牛甚多力。一念遍游無卷舒。如是寶乘不肯入。但樂勤苦門前立。不覺自身常在中。遣上恒言我不及。華嚴經頌云。欲求一切智。速成無上覺。應以凈妙心。修習菩提行。又頌云。譬如良沃田。所種必滋長。如是凈心地。出生諸佛法。是知十方諸佛中。無有一佛不信此心成佛。二十八祖內。無有一祖不見此性成祖。如今聞而不成祖佛者。皆為信不及見不諦故。但學其語。不照其心。但執其解。不深其法。何者。信。即是道故。經云。信是道原功德母。見即無疑。故經云。見苦諦。習亦除。何況現行。心外境界。但入宗鏡。方悟前非。心光透時。余瑕自盡。華嚴出現品云。佛子。菩薩摩訶薩。應知自心。唸唸常有佛成正覺。何以故。諸佛如來。不離此心成正覺故。如自心。一切眾生心亦復如是。悉有如來成等正覺。廣大周遍。無處不有。不離不斷。無有休息。入不思議方便法門。古釋云。不離此心成佛者。有二。一眾生身心。即佛所證故。佛證眾生之體。用眾生之用。二全即佛菩提性故。一性無異。此即他果在我之因。以我因成他果故。名入不思議方便法門。是以不得意者。作眾生思故。是亦不可。設作佛思。是亦不可。
【現代漢語翻譯】 現代漢語譯本 白凈無垢的智慧沒有缺損，珍貴的寶珠自在地處於內衣之中，卻只想長久地貧困于門外。清凈的寶乘停留在四通八達的道路上，有文殊菩薩引導，普賢菩薩扶持。肥壯的白牛力氣很大，一念之間就能周遊各地，沒有疲倦。像這樣的寶乘卻不肯進入，只喜歡在門前勤勞辛苦地站立。不覺察自身常常就在寶乘之中，反而向上天說自己達不到。 《華嚴經》的偈頌說：『想要尋求一切智慧，快速成就無上覺悟，應當以清凈美好的心，修習菩提之行。』 又有偈頌說：『譬如肥沃的好田地，所種植的必定滋長，像這樣清凈的心地，能出生諸佛之法。』 由此可知，十方諸佛之中，沒有一位佛不是相信此心而成就佛的。二十八祖之內，沒有一位祖師不是見到此自性而成為祖師的。如今聽聞佛法卻不能成就祖佛的人，都是因為信心不足，見地不真切的緣故。只是學習佛法的言語，卻不觀照自己的心；只是執著于對佛法的解釋，卻不深入佛法的真諦。為什麼呢？因為信就是道啊！經書上說：『信是道的根源，功德的母親。』 見地真切就沒有疑惑，所以經書上說：『見到苦諦，習氣也會消除，何況是現在的行為呢？』 心外的境界，只要進入宗鏡，才能領悟之前的錯誤。心光透徹的時候，其他的瑕疵自然會消失。《華嚴經·出現品》說：『佛子，菩薩摩訶薩，應當知道自己的心，唸唸常有佛成就正等覺。為什麼呢？諸佛如來，不離開此心而成就正等覺的緣故。如同自己的心，一切眾生的心也是這樣，都具有如來成就正等覺的潛能，廣大周遍，無處不在，不離不斷，沒有休息，進入不可思議的方便法門。』 古代的解釋說：『不離此心成佛，有兩種含義：一是眾生身心，就是佛所證悟的，佛證悟眾生的本體，運用眾生的作用；二是完全就是佛的菩提自性，這一自性沒有差別。』 這就是他人的果位在我之因中，以我的因成就他人的果位，所以叫做進入不可思議的方便法門。因此，不得意的人，如果作眾生想，也是不可以的；即使作佛想，也是不可以的。
【English Translation】 English version Pure and immaculate wisdom is without defect. The precious pearl is freely within the inner garment, yet one only desires to be perpetually poor outside the gate. The pure and precious vehicle dwells on the four-way crossroads, with Manjushri (Mañjuśrī, Bodhisattva of wisdom) guiding and Samantabhadra (Samantabhadra, Bodhisattva of practice) supporting. The fat and strong white ox is very powerful, traversing everywhere in a single thought, without weariness. Such a precious vehicle one is unwilling to enter, but delights in diligently standing laboriously before the gate. One does not realize that one's self is constantly within it, and instead sends upward the constant saying, 'I am not capable.' The verse from the Avatamsaka Sutra says: 'If you wish to seek all wisdom, and quickly accomplish unsurpassed enlightenment, you should, with a pure and wonderful mind, cultivate the practice of Bodhi.' Another verse says: 'It is like a good and fertile field, what is sown will surely grow. Likewise, a pure mind-ground will give birth to all the Buddhadharmas.' It is known that among the Buddhas of the ten directions, there is not a single Buddha who did not believe in this mind to attain Buddhahood. Within the twenty-eight patriarchs, there is not a single patriarch who did not see this nature to become a patriarch. Those who now hear but do not become patriarchs or Buddhas are all because their faith is insufficient and their seeing is not genuine. They only learn the words, but do not illuminate their minds. They only cling to the interpretations, but do not deeply understand the Dharma. Why? Because faith is the path. The sutra says: 'Faith is the source of the path and the mother of merit.' Seeing is without doubt. Therefore, the sutra says: 'Seeing the truth of suffering, even habits are eliminated, how much more so present actions?' External realms of the mind, only by entering the Zongjing (Zōngjìng, a mirror-like state of mind) can one awaken to past mistakes. When the light of the mind shines through, the remaining flaws will naturally disappear. The Appearance Chapter of the Avatamsaka Sutra says: 'Buddha-children, Bodhisattvas Mahasattvas, should know their own minds, in every thought there is a Buddha accomplishing perfect enlightenment. Why? Because the Tathagatas (Tathāgata, 'Thus-gone one', an epithet of the Buddha), do not leave this mind to accomplish perfect enlightenment. Like one's own mind, the minds of all sentient beings are also like this, all have the potential for the Tathagata to accomplish perfect enlightenment, vast and pervasive, present everywhere, without separation or cessation, without rest, entering the inconceivable expedient Dharma gate.' An ancient explanation says: 'Not leaving this mind to attain Buddhahood has two meanings: first, the body and mind of sentient beings are what the Buddha realizes, the Buddha realizes the essence of sentient beings, and uses the functions of sentient beings; second, it is entirely the Bodhi-nature of the Buddha, this nature is without difference.' This is the fruit of others in the cause of myself, using my cause to accomplish the fruit of others, therefore it is called entering the inconceivable expedient Dharma gate. Therefore, those who are not successful, if they think of themselves as sentient beings, that is also not permissible; even if they think of themselves as Buddhas, that is also not permissible.
即亦不可。非即亦不可。當凈智眼。無取諸情。經云。佛子。令依此知。無幽不盡。涅槃經云。二十五有有我者。自實名我。所謂一切諸法體實。一切眾生。有如來藏。能為佛因。名有佛性。如一切色中。皆有空性。然非獨有情。具如來之正性。一切諸法中。皆有安樂性。所以云。若以肉眼觀。無真不俗。若以法眼觀。無俗不真。又云。法身流轉五道。名曰眾生。但法身即是真如。流轉五道。即是隨緣。名曰眾生。是差別義。又由隨緣即不變故。奪差別令體空。則末寂也。由體空差別故。奪不變令隨緣。故本寂也。以全本為末故。本便隱。全末為本故。末便亡也。是則真如隨緣成眾生。未曾失於真體。故令眾生非眾生也。眾生體空即法身時。未曾無眾生故。非法身也。故二雙絕。二既互絕。則真妄平等。無可異也。故云。隨緣非有之法身。恒不異事而成立。寂滅非無之眾生。常不異真而顯現。故知煩惱即菩提。菩提即煩惱。所以勝天王般若經云。佛告勝天王言。譬如無價如意寶珠。妝飾瑩治。皎潔可愛。體圓極凈。無有垢濁。墮在淤泥。已經多時。有人拾得。取而守護。不令墮落。法性亦爾。雖在煩惱。不為所染。后復顯現。天王。諸佛如來。悉知眾生自性清凈。客塵煩惱之所覆蔽。不入自性。是故菩薩摩訶薩。行般
【現代漢語翻譯】 現代漢語譯本 『即』也不可以，『非即』也不可以。應當用清凈的智慧之眼，不要執取各種情識。經中說：『佛子，令依此知，無幽不盡。』（意思是說，依照這個道理去認識，沒有什麼幽深之處不能徹底瞭解。）《涅槃經》（Nirvana Sutra）中說：『二十五有有我者，自實名我。』（二十五種存在狀態中認為有『我』的，把自身看作真實的就叫做『我』。）所謂一切諸法的本體是真實的，一切眾生都有如來藏（Tathagatagarbha），能夠作為成佛的因，這叫做具有佛性（Buddha-nature）。就像一切色法中，都具有空性（emptiness）。然而並非只有有情眾生才具有如來的真正本性，一切諸法中，都具有安樂的本性。所以說，如果用肉眼觀察，沒有什麼是真實的而不是世俗的；如果用法眼觀察，沒有什麼是世俗的而不是真實的。又說，法身（Dharmakaya）流轉於五道（five realms），就叫做眾生。但法身就是真如（Tathata），流轉於五道，就是隨緣（conditioned），叫做眾生，這是差別之義。又因為隨緣即是不變，所以去除差別使本體空寂，就是末（end）也寂靜。因為本體空寂而有差別，所以去除不變使之隨緣，所以本（origin）也寂靜。因為把整個本作為末，所以本就隱沒；把整個末作為本，所以末就消亡。這樣，真如隨緣成為眾生，未曾失去真如的本體，所以使眾生非眾生。眾生的本體空寂就是法身時，未曾沒有眾生，所以非法身。所以二者雙重斷絕。二者既然互相斷絕，那麼真妄平等，沒有什麼差異。所以說，隨緣而顯現的法身，恒常不異於事而成立；寂滅而顯現的眾生，常常不異於真而顯現。所以知道煩惱即是菩提（Bodhi），菩提即是煩惱。所以《勝天王般若經》（Sri-paramarthavijaya-nama-prajna-paramita-sutra）中說：佛告訴勝天王說：『譬如無價的如意寶珠（Cintamani），裝飾瑩治，皎潔可愛，體圓極凈，沒有垢濁，掉在淤泥中，已經很久了。有人拾得，取而守護，不令墮落。法性也是這樣，雖在煩惱中，不為所染，後來又顯現。天王，諸佛如來都知道眾生的自性清凈，被客塵煩惱所覆蓋，不入自性。所以菩薩摩訶薩（Bodhisattva-Mahasattva），行般』
【English Translation】 English version It is also not 'is'. It is also not 'is not'. One should purify the eye of wisdom and not grasp at emotions. The sutra says: 'Disciples of the Buddha, let them rely on this knowledge, and there will be no darkness that is not exhausted.' The Nirvana Sutra says: 'Those who have an 'I' in the twenty-five realms of existence, who consider themselves real, are called 'I'.' That is, the essence of all dharmas is real, and all sentient beings have the Tathagatagarbha (womb of the Thus Come One), which can be the cause of becoming a Buddha, and this is called having Buddha-nature. Just as in all forms, there is emptiness. However, it is not only sentient beings who possess the true nature of the Tathagata, but all dharmas possess the nature of bliss. Therefore, it is said that if one observes with the physical eye, nothing is real and not mundane; if one observes with the Dharma eye, nothing is mundane and not real. It is also said that the Dharmakaya (Dharma body) transmigrates through the five realms, and is called sentient beings. But the Dharmakaya is Tathata (suchness), and transmigrating through the five realms is conditioned, and is called sentient beings, which is the meaning of difference. Moreover, because conditioned is unchanging, removing the difference makes the essence empty and still, which is the end also still. Because the essence is empty and still and there is difference, removing the unchanging makes it conditioned, so the origin is also still. Because the entire origin is taken as the end, the origin is hidden; because the entire end is taken as the origin, the end disappears. Thus, Tathata becomes sentient beings through conditioned arising, without ever losing its true essence, so that sentient beings are not sentient beings. When the essence of sentient beings is empty, it is the Dharmakaya, and there has never been a time without sentient beings, so it is not the Dharmakaya. Therefore, the two are doubly severed. Since the two are mutually severed, then truth and delusion are equal, and there is no difference. Therefore, it is said that the Dharmakaya that arises through conditions is constantly established without differing from things; the sentient beings that appear in stillness are always manifested without differing from truth. Therefore, know that affliction is Bodhi (enlightenment), and Bodhi is affliction. Therefore, the Sri-paramarthavijaya-nama-prajna-paramita-sutra (The Sutra of the Perfection of Wisdom of King Surata) says: The Buddha told King Surata: 'For example, a priceless Cintamani (wish-fulfilling jewel), adorned and polished, is bright and lovely, its body round and extremely pure, without any defilement, and has fallen into the mud for a long time. Someone picks it up, takes it and protects it, not letting it fall again. The Dharma-nature is also like this, although it is in affliction, it is not defiled by it, and later it appears again. King, all the Buddhas and Tathagatas know that the self-nature of sentient beings is pure, covered by the defilements of adventitious dust, and does not enter the self-nature. Therefore, the Bodhisattva-Mahasattva (great being), practices Praj'
若波羅蜜。應作是念。我當勇猛。勤修精進。為諸眾生。說是甚深般若波羅蜜。除其煩惱。一切眾生。皆有性凈。是故於彼。勿生下劣。應當尊重。彼即我師。如法恭敬。菩薩摩訶薩。作如是心。即生般若。阇那大悲處胎經云。魔梵釋女。皆不捨身。不受身。悉于現身得成佛故。偈云。法性如大海。不說有是非。凡夫賢聖人。平等無高下。唯在心垢滅。取證如反掌。華手經云。佛言。堅意。無礙際者。即無邊際。無邊際者。即是一切眾生性也。是名際門。入是際門。則能開演千億法藏。此法藏者。即非藏也。堅意。如來眾法藏中。有所說法。皆說是際。復有色藏。受想行識藏。是藏非藏。不在自藏。是名諸藏。以阿字門入。釋曰。阿字者。即無生義。若了心無生。則無法可得。悟此唯識。乃入道之初門。所以大品經云。無有一法可得。名曰眾生。夫言眾生者。即法身義。如不增不減經言。舍利弗。即此法身。過於恒沙。無量煩惱所纏。從無始來。隨順世間。生死濤波。去來生滅。名為眾生。是知。若云眾生即法身者。甚為難解。故先德引大涅槃經云。若有人能藕中絲。懸須彌山。可思議不。不也世尊。佛言。菩薩能以一念。稱量生死。不可思議。今明圓理難曉。但仰信而已。如聞生死有不可思議理。而但仰信。不能一
【現代漢語翻譯】 現代漢語譯本： 如果修習般若波羅蜜（Prajna Paramita，智慧到彼岸），應當這樣想：『我應當勇猛精進，為眾生宣說這甚深的般若波羅蜜，去除他們的煩惱。一切眾生，皆有本性清凈（性凈），因此對於他們，不要生起輕視之心，應當尊重他們，他們就是我的老師，要如法恭敬。』菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）這樣發心，就能生起般若（Prajna，智慧）。 《阇那大悲處胎經》說，魔（Mara，魔羅）、梵（Brahma，梵天）、釋（Sakra，帝釋天）女，都不捨棄此身，不接受其他身，都在現世之身成就佛果。偈語說：『法性如大海，不說有是非，凡夫賢聖人，平等無高下，唯在心垢滅，取證如反掌。』 《華手經》說，佛說：『堅意，無礙際（無礙際）就是無邊際（無邊際），無邊際就是一切眾生的本性。』這叫做際門（際門）。進入這個際門，就能開演千億法藏（法藏）。這個法藏，就不是藏（藏）。堅意，如來（Tathagata，如來）的眾多法藏中，所說的法，都是說這個際。還有色藏（色藏）、受想行識藏（受想行識藏），這些藏不是藏，不在自身之內，這叫做諸藏。以阿字門（阿字門）進入。解釋說：阿字，就是無生之義。如果了悟心無生，就沒有法可以得到。領悟這個唯識（唯識），是進入佛道的最初之門。所以《大品經》說，沒有一法可以得到，叫做眾生。說到眾生，就是法身（Dharmakaya，法身）之義。如《不增不減經》說：舍利弗（Sariputra，舍利弗），這個法身，被超過恒河沙數量的無量煩惱所纏繞，從無始以來，隨順世間，在生死的波濤中，來來去去，生生滅滅，叫做眾生。由此可知，如果說眾生就是法身，就很難理解。所以先德引用《大涅槃經》說：『如果有人能用藕絲，懸掛須彌山（Sumeru，須彌山），可思議嗎？』『不能，世尊。』佛說：『菩薩能以一念，稱量生死，不可思議。』現在說明圓滿的道理難以理解，只能仰信而已。就像聽到生死有不可思議的道理，而只能仰信，不能一探究竟。
【English Translation】 English version: If practicing Prajna Paramita (Prajna Paramita, Perfection of Wisdom), one should think thus: 'I shall be courageous and diligently cultivate vigor, to expound this profound Prajna Paramita for all beings, removing their afflictions. All beings possess inherent purity (性凈), therefore, do not harbor contempt for them, but respect them, for they are my teachers, and I should revere them according to the Dharma.' When a Bodhisattva Mahasattva (Bodhisattva Mahasattva, Great Bodhisattva) generates such a thought, Prajna (Prajna, Wisdom) arises. The 'Jhana Great Compassion Embryo Sutra' says that Mara (Mara, the Evil One), Brahma (Brahma, the Creator God), and the daughters of Sakra (Sakra, Lord of Gods), do not abandon their bodies, nor do they receive other bodies, but attain Buddhahood in their present bodies. A verse says: 'The nature of Dharma is like the great ocean, it does not speak of right or wrong. Ordinary people, the wise, and the saints, are equal without high or low. Only when the defilements of the mind are extinguished, is enlightenment attained as easily as turning the palm.' The 'Hua Shou Sutra' says, the Buddha said: 'Firm Intent, Unobstructed Boundary (無礙際) is Boundless Limit (無邊際), Boundless Limit is the nature of all beings.' This is called the Boundary Gate (際門). Entering this Boundary Gate, one can unfold billions of Dharma Treasures (法藏). This Dharma Treasure is not a treasure (藏). Firm Intent, in the Tathagata's (Tathagata, Thus Come One) many Dharma Treasures, whatever Dharma is spoken, all speaks of this Boundary. There are also the Form Treasure (色藏), and the Feeling, Perception, Volition, and Consciousness Treasure (受想行識藏). These treasures are not treasures, they are not within oneself, these are called the Treasures. Enter through the 'A' Syllable Gate (阿字門).' The explanation says: The 'A' syllable is the meaning of non-origination. If one understands that the mind is without origination, then there is no Dharma to be attained. Realizing this Consciousness-Only (唯識) is the initial gate to entering the Path. Therefore, the 'Great Perfection of Wisdom Sutra' says, there is not a single Dharma to be attained, which is called a being. Speaking of beings, it is the meaning of Dharmakaya (Dharmakaya, Dharma Body). As the 'Sutra of No Increase No Decrease' says: Sariputra (Sariputra, Shariputra), this Dharmakaya is entangled by countless afflictions exceeding the sands of the Ganges, from beginningless time, following the world, in the waves of birth and death, coming and going, arising and ceasing, it is called a being. From this, it is known that if one says a being is the Dharmakaya, it is very difficult to understand. Therefore, the former sage quoted the 'Great Nirvana Sutra' saying: 'If someone could use a lotus root thread to suspend Mount Sumeru (Sumeru, Mount Meru), is it conceivable?' 'No, World Honored One.' The Buddha said: 'A Bodhisattva can measure birth and death with a single thought, it is inconceivable.' Now explaining the perfect principle is difficult to understand, one can only rely on faith. Just as hearing that birth and death have an inconceivable principle, one can only rely on faith, unable to fully comprehend.
心即如來藏。故非圓意。文殊般若經云。佛告文殊。若人問汝。有幾衆生界。汝云何答。文殊言。眾生界數。如如來界。問。眾生界廣狹。答。如佛界廣狹。問。一切眾生。繫在何界。答。如如來系。眾生亦爾。問。眾生界住何處。答。住涅槃界。又云。文殊言。如虛空無數。眾生亦無數。虛空不可得。眾生亦不可得。是以于不可得中。隨世語言。有所建立。凡聖境界。方便說者。是不可思議。廣大神變。如大寶積經云。文殊師利菩薩云。複次法無出相。說出離法。是名神變。法無差別。文字分別。是名神變。法無所行。說有修行。是名神變。法無來去。說有來去。是名神變。於一道證。建立諸果。是名神變。於一味法。分別三乘。是名神變。一切諸佛。唯是一佛。說無量佛。是名神變。一切佛土。唯一佛土。說無量土。是名神變。無量眾生。即一眾生。說無量眾生。是名神變。一切佛法。唯一佛法。說無量法。是名神變。法不可示。顯示諸法。是名神變。法無所得。修習作證。是名神變。乃至爾時長老舍利弗。語商主天子言。汝聞此神變。不驚怖耶。天子答言。我即神變。云何驚怖。舍利弗言。天子。以何密意。而作是言。天曰。一切諸法。若善不善。無動而動。名大神變。是故舍利弗。作善業者。生於天上。有大
【現代漢語翻譯】 現代漢語譯本：心即是如來藏（Tathagatagarbha，如來所藏的清凈佛性），因此不是圓滿之意。文殊般若經中說：佛告訴文殊，『如果有人問你，有多少眾生界（Sattvadhatu，眾生存在的領域）？』你該如何回答？文殊說：『眾生界的數量，如同如來界（Tathagatadhatu，如來的境界）一樣。』問：『眾生界的廣闊程度？』答：『如同佛界的廣闊程度。』問：『一切眾生，繫縛在哪個界？』答：『如同如來所繫縛，眾生也是如此。』問：『眾生界住在何處？』答：『住在涅槃界（Nirvana-dhatu，寂滅的境界）。』 又說：文殊說：『如同虛空無數，眾生也無數。虛空不可得，眾生也不可得。』因此在不可得之中，隨順世俗語言，有所建立，凡夫和聖人的境界，方便說法，這是不可思議的廣大神變（Adhishthana-vikurvana，佛菩薩的加持和變化）。如同大寶積經所說：文殊師利菩薩說：『進一步說，法沒有出相，卻說出離法，這叫做神變。法沒有差別，卻用文字分別，這叫做神變。法無所行，卻說有修行，這叫做神變。法無來去，卻說有來去，這叫做神變。在於一道證悟，建立各種果位，這叫做神變。在於一味法，分別三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），這叫做神變。一切諸佛，唯是一佛，卻說無量佛，這叫做神變。一切佛土，唯一佛土，卻說無量佛土，這叫做神變。無量眾生，即一眾生，卻說無量眾生，這叫做神變。一切佛法，唯一佛法，卻說無量法，這叫做神變。法不可示，卻顯示諸法，這叫做神變。法無所得，卻修習作證，這叫做神變。』 乃至當時長老舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）對商主天子說：『你聽到這些神變，不感到驚怖嗎？』天子回答說：『我即是神變，為何要驚怖？』舍利弗說：『天子，以何種密意，而說此話？』天子說：『一切諸法，若善不善，無動而動，名為大神變。』因此舍利弗，作善業者，生於天上，有大...
【English Translation】 English version: The mind itself is the Tathagatagarbha (the womb of the Tathagata, the pure Buddha-nature within), therefore it is not the complete meaning. The Manjushri Prajna Sutra says: The Buddha told Manjushri, 'If someone asks you, how many realms of beings (Sattvadhatu, the realm of sentient beings) are there?' How would you answer? Manjushri said, 'The number of realms of beings is like the realm of the Tathagata (Tathagatadhatu, the realm of the Thus Come One).' Question: 'How vast are the realms of beings?' Answer: 'As vast as the realm of the Buddha.' Question: 'Where are all beings bound?' Answer: 'As the Tathagata is bound, so are beings.' Question: 'Where do the realms of beings reside?' Answer: 'They reside in the realm of Nirvana (Nirvana-dhatu, the state of cessation).' It also says: Manjushri said, 'As space is countless, so are beings countless. Space cannot be obtained, and beings cannot be obtained.' Therefore, within the unobtainable, following worldly language, something is established, the realms of ordinary beings and sages, expedient teachings, this is inconceivable, vast spiritual transformation (Adhishthana-vikurvana, the blessings and transformations of Buddhas and Bodhisattvas). As the Great Treasure Accumulation Sutra says: Manjushri Bodhisattva said: 'Furthermore, the Dharma has no appearance of emergence, yet it speaks of the Dharma of liberation, this is called spiritual transformation. The Dharma has no difference, yet it distinguishes with words, this is called spiritual transformation. The Dharma has no practice, yet it speaks of practice, this is called spiritual transformation. The Dharma has no coming or going, yet it speaks of coming and going, this is called spiritual transformation. In one path of realization, it establishes various fruits, this is called spiritual transformation. In one flavor of Dharma, it distinguishes the Three Vehicles (Triyana, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), this is called spiritual transformation. All Buddhas are only one Buddha, yet it speaks of countless Buddhas, this is called spiritual transformation. All Buddha lands are only one Buddha land, yet it speaks of countless Buddha lands, this is called spiritual transformation. Countless beings are one being, yet it speaks of countless beings, this is called spiritual transformation. All Buddha Dharmas are only one Buddha Dharma, yet it speaks of countless Dharmas, this is called spiritual transformation. The Dharma cannot be shown, yet it shows all Dharmas, this is called spiritual transformation. The Dharma is unobtainable, yet it cultivates and realizes, this is called spiritual transformation.' Even then, the elder Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) said to the Merchant Lord Deva: 'Are you not frightened by hearing these spiritual transformations?' The Deva replied: 'I am spiritual transformation, why should I be frightened?' Sariputra said: 'Deva, with what secret intention do you say this?' The Deva said: 'All Dharmas, whether good or bad, move without moving, this is called great spiritual transformation.' Therefore, Sariputra, those who do good deeds are born in the heavens, having great...
威德。如是善業。不可思議。一切眾生。往來生死。亦不可思議。不可思議者。名大神變。如佛所說。四種境界。不可思議。一者。業境界不可思議。二者。龍境界不可思議。三者。禪境界不可思議。四者。佛境界不可思議。以是義故。說一切法。名大神變。不應驚怖。複次舍利弗。若如來說此神變。虛空界寧有怖耶。答言。不也。天曰。若虛空不怖。云何問言汝不驚怖。舍利弗言。汝豈同虛空耶。天曰。如佛所說。若內空。外空。是虛空不。答言。如是。天曰。是故一切眾生。是虛空性。是知若一切有情無情。皆同虛空性者。何處有凡聖之異。內外之殊。且虛空性。無有起盡。何故更問成佛不成佛乎。入法界體性經云。佛問文殊。汝知法界耶。如是。世尊。我知法界。即是我界。又問。汝豈不樂法界耶。文殊曰。世尊。我不見一法非法界者。更何所樂。持世經云。若世間法。與出世間法異者。諸佛不出於世也。何者。以覺一切法平等。故名為佛。大集經云。諸眾生界及法界。若能平等觀無異。不生分別一二數。是名菩薩不退印。又云。若有菩薩。不離凡夫。能知聖法。以凡夫心。觀察聖法。密嚴經云。如來法身。住於一切眾生身中。光影外現。猶如凈彩裹摩尼珠。無所障蔽。亦復如是。是故當知。如來法身。遍在一
【現代漢語翻譯】 現代漢語譯本 威德（威力和恩德）。這樣的善業，是不可思議的。一切眾生，往來於生死輪迴之中，也是不可思議的。這不可思議的境界，就叫做大神變。正如佛所說，有四種境界是不可思議的：第一，業的境界不可思議；第二，龍的境界不可思議；第三，禪定的境界不可思議；第四，佛的境界不可思議。因為這個緣故，說一切法，都叫做大神變，不應該感到驚慌恐懼。 再次，舍利弗（佛陀的十大弟子之一），如果如來宣說這種神變，虛空界會有恐懼嗎？回答說：『不會的。』天人說：『如果虛空不恐懼，為什麼問你是否驚慌恐懼呢？』舍利弗說：『你難道等同於虛空嗎？』天人說：『正如佛所說，如果內心空寂，外在也空寂，這就是虛空，對嗎？』回答說：『是的。』天人說：『所以一切眾生，都具有虛空的本性。』由此可知，如果一切有情眾生和無情之物，都等同於虛空的本性，那麼哪裡還有凡夫和聖人的區別，內在和外在的差別呢？而且虛空的本性，沒有開始也沒有終結，為什麼還要問是否能夠成佛呢？ 《入法界體性經》中說，佛問文殊（文殊菩薩）：『你知道法界（一切法的本體）嗎？』文殊回答說：『是的，世尊，我知道法界，法界就是我的境界。』佛又問：『你難道不樂於法界嗎？』文殊說：『世尊，我沒有見到任何一個不是法法的法，又有什麼可以樂於其中的呢？』《持世經》中說，如果世間法和出世間法有所不同，那麼諸佛就不會出現在世間了。為什麼呢？因為覺悟到一切法都是平等的，所以才叫做佛。《大集經》中說，如果能夠平等地觀察眾生界和法界，沒有差別，不生起分別一和二的念頭，這就叫做菩薩的不退轉印記。 《大集經》又說，如果有菩薩，不離開凡夫的身份，能夠了解聖法，用凡夫的心，來觀察聖法。《密嚴經》中說，如來的法身，安住在一切眾生的身中，光明和影像向外顯現，就像用乾淨的綵綢包裹著摩尼寶珠（能發出寶光的珠子），沒有任何阻礙，也是這樣的。所以應當知道，如來的法身，遍在於一切...
【English Translation】 English version Vaidehi (Power and Grace). Such virtuous karma is inconceivable. All sentient beings, coming and going in the cycle of birth and death, are also inconceivable. This inconceivable state is called great divine transformation. As the Buddha said, there are four inconceivable realms: first, the realm of karma is inconceivable; second, the realm of dragons is inconceivable; third, the realm of meditation is inconceivable; fourth, the realm of Buddhas is inconceivable. For this reason, it is said that all dharmas are called great divine transformations, and one should not be alarmed or afraid. Furthermore, Shariputra (one of the Buddha's ten great disciples), if the Tathagata (another name for the Buddha) were to speak of this divine transformation, would the realm of space be afraid? The answer is, 'No.' The deva (a type of deity) said, 'If space is not afraid, why do you ask if you are alarmed or afraid?' Shariputra said, 'Are you equivalent to space?' The deva said, 'As the Buddha said, if the inner is empty and the outer is empty, is that not space?' The answer is, 'Yes.' The deva said, 'Therefore, all sentient beings have the nature of space.' From this, it is known that if all sentient and insentient beings are the same as the nature of space, then where is the difference between ordinary beings and sages, the difference between inner and outer? Moreover, the nature of space has no beginning and no end, so why ask about whether one can become a Buddha? In the Entering the Realm of Dharma's Nature Sutra, the Buddha asked Manjushri (Manjushri Bodhisattva), 'Do you know the Dharmadhatu (the essence of all dharmas)?' Manjushri replied, 'Yes, World Honored One, I know the Dharmadhatu, the Dharmadhatu is my realm.' The Buddha asked again, 'Are you not delighted in the Dharmadhatu?' Manjushri said, 'World Honored One, I have not seen any dharma that is not the Dharmadhatu, so what is there to be delighted in?' In the Sustaining the World Sutra, it is said that if worldly dharmas and supramundane dharmas were different, then the Buddhas would not appear in the world. Why? Because one realizes that all dharmas are equal, therefore one is called a Buddha. In the Great Collection Sutra, it is said that if one can equally observe the realm of sentient beings and the Dharmadhatu, without difference, and does not give rise to the thought of distinguishing one and two, this is called the irreversible seal of a Bodhisattva. The Great Collection Sutra also says that if a Bodhisattva, without leaving the state of an ordinary being, can understand the sacred dharmas, and uses the mind of an ordinary being to observe the sacred dharmas. In the Dense Array Sutra, it is said that the Dharmakaya (the body of the Dharma) of the Tathagata dwells within the bodies of all sentient beings, and the light and shadow manifest outward, like a mani jewel (a jewel that emits precious light) wrapped in clean colored silk, without any obstruction, it is also like that. Therefore, it should be known that the Dharmakaya of the Tathagata pervades all...
切諸眾生中。如佛所說。乃至枯樹蕉木。亦悉皆入。不應生害。況復余類。是故不應稱量眾生。除諸如來。無能知者。是以諸佛法身。遍一切處。夫法身者。即自心也。是法家之身。群有之性。該今徹古。遍界盈空。十方太虛。于自心內。尚如一點之云生。百千大海。向本覺中。猶若一滴之漚起。豈況假名凡聖。而非我心乎。臺教云。佛者覺義。如寶篋經云。佛界眾生界。一界無別界。此是圓智。圓覺諸法。遍一切處。無不明瞭。雖五無間皆生解脫想。雖惛盲倒惑。其理存焉。斯理灼然。世間常住。有佛不能益。無佛不能損。得之不為高。失之不為下。故言眾生即佛。此理佛也。華嚴論云。一切處文殊師利。一切處金色世界。一切處不動智佛。今之信者。當信自心無依住性妙慧解脫。是自文殊。於心無依住中。無性妙理。有自在分別。無性可動。名不動智佛。理智無二妙用自在。是故號曰妙德菩薩。是故一切諸佛。從此信生。故號文殊。為十方諸佛之母。亦號文殊。為童子菩薩。為皆以信為初生故。信心成就。即以定慧觀智力印之。契一念相應。名十住初心。便成正覺。取能行行處。號曰普賢。取妙慧無依處。號曰妙德。取善能分別知根之智。號之為不動智佛。自契相應。名為正覺。且能信處。號之曰信。自契相應。
【現代漢語翻譯】 現代漢語譯本： 對於一切眾生，正如佛所說，乃至枯樹和蕉木，都應包含在內，不應加以傷害，更何況其他種類的眾生。因此，不應該去衡量眾生，除了諸如來（Tathagata，佛的稱號之一，意為『如來者』）之外，沒有人能夠完全瞭解。所以，諸佛的法身（Dharmakaya，佛的真身，即真理之身）遍佈一切處。所謂法身，就是自心。這是法家的身，是萬物的本性，貫穿古今，遍佈宇宙。十方太虛（廣闊的空間），在自心之內，就像一點雲彩的生起；百千大海，向本覺（原始的覺悟）之中，猶如一滴水泡的出現。更何況虛假的凡夫和聖人，難道不是我的心嗎？ 臺教（天臺宗的教義）說：『佛』的意思是『覺悟』。如《寶篋經》所說：『佛界和眾生界，是一個界限，沒有區別。』這就是圓滿的智慧，圓滿覺悟一切諸法，遍佈一切處，沒有不明白的。即使是五無間地獄（佛教中最痛苦的地獄）的眾生，也能生起解脫的想法。即使是昏聵、盲目、顛倒迷惑，這個道理仍然存在。這個道理是明確的，在世間是永恒存在的。有佛不能增加什麼，沒有佛也不能減少什麼。得到它不會因此而高貴，失去它也不會因此而卑賤。所以說眾生即是佛，這個道理就是佛。 《華嚴論》說：『一切處都是文殊師利（Manjusri，智慧的象徵），一切處都是金色世界，一切處都是不動智佛（Acalabuddha，象徵堅定不移的智慧）。』現在信仰的人，應當相信自心無所依住的自性，以及妙慧解脫。這就是自己的文殊。在心中無所依住的狀態中，無自性的妙理，有自在的分別。無自性可以動搖，名為不動智佛。理智無二，妙用自在，所以號稱妙德菩薩（Manjusri的別稱）。因此，一切諸佛，都從此信心而生，所以稱文殊為十方諸佛之母。也稱文殊為童子菩薩，因為都是以信為最初的生起。信心成就，就用定慧觀智的力量來印證它，與一念相應，名為十住初心（菩薩修行過程中的第一個階段），便成就正覺（完全的覺悟）。取能行之處，號曰普賢（Samantabhadra，大行愿的象徵）。取妙慧無依之處，號曰妙德。取善於分別知根的智慧，號之為不動智佛。自己契合相應，名為正覺。能夠相信的地方，稱之為信。自己契合相應。
【English Translation】 English version: Among all sentient beings, as the Buddha said, even withered trees and banana plants should be included and not harmed, let alone other kinds of beings. Therefore, one should not measure sentient beings; no one can fully know them except for the Tathagatas (one of the titles of the Buddha, meaning 'the one who has thus come'). Therefore, the Dharmakaya (the body of truth, the true body of the Buddha) of all Buddhas pervades everywhere. The Dharmakaya is one's own mind. It is the body of the Dharma family, the nature of all existence, encompassing the past and present, filling the universe. The vastness of the ten directions, within one's own mind, is like the arising of a single cloud; the hundreds of thousands of oceans, towards the original enlightenment (original awakening), are like the arising of a single bubble. How much more so are the false names of ordinary beings and sages not my own mind? The Tiantai teachings say: 'Buddha' means 'enlightenment'. As the Ratnakuta Sutra says: 'The Buddha realm and the sentient being realm are one realm, without distinction.' This is perfect wisdom, perfect enlightenment of all Dharmas, pervading everywhere, with nothing not understood. Even beings in the five uninterrupted hells (the most painful hells in Buddhism) can give rise to the thought of liberation. Even in confusion, blindness, and delusion, the principle remains. This principle is clear and eternally present in the world. Having a Buddha does not add anything, and not having a Buddha does not subtract anything. Gaining it does not make one noble, and losing it does not make one base. Therefore, it is said that sentient beings are Buddhas; this principle is the Buddha. The Avatamsaka Sutra says: 'Everywhere is Manjusri (symbol of wisdom), everywhere is the golden world, everywhere is the Acalabuddha (symbol of unwavering wisdom).' Those who now believe should believe in the self-nature of their own mind, which is without reliance, and in the wonderful wisdom of liberation. This is one's own Manjusri. In the state of mind without reliance, the wonderful principle without self-nature has free discrimination. Without self-nature, it can be moved, and is called Acalabuddha. Reason and wisdom are not two, and their wonderful function is free, so it is called the Bodhisattva of Wonderful Virtue (another name for Manjusri). Therefore, all Buddhas arise from this faith, so Manjusri is called the mother of all Buddhas in the ten directions. Manjusri is also called the Boy Bodhisattva, because all begin with faith. When faith is accomplished, it is sealed with the power of samadhi, wisdom, contemplation, and knowledge, corresponding to a single thought, called the initial mind of the ten abodes (the first stage in the Bodhisattva's path), and then perfect enlightenment (complete awakening) is achieved. Taking the place where one can practice, it is called Samantabhadra (symbol of great vows and practices). Taking the place of wonderful wisdom without reliance, it is called Wonderful Virtue. Taking the wisdom that is good at distinguishing and knowing the roots, it is called Acalabuddha. One's own correspondence is called perfect enlightenment. The place where one can believe is called faith. One's own correspondence.
名為住心。為住佛所住妙慧解脫相。盡無生法故。若心外有佛。不名信心。名為邪見人也。一切諸佛。皆同自心。一切眾生。皆同自性。性無依故。體無差別。智慧一性。應如是知。以此同體妙慧。知諸佛心。及眾生心。應如是信解。不自欺誑。是故此經宗趣。為大心眾生設如斯法。諸佛自所乘門。一乘妙典。法界道理。令大心眾生。入佛根本。大智佛果故。一念契真。理智同現。即便佛故。為法界道理。見則無初中后故。是以世人。唯信諸佛境界。不可思議。不知眾生境界。亦不可思議。以眾生界即佛界故。如論云。一切處不動智佛者。夫一切之言。無處不遍。豈獨眾生界耶。所以華嚴私記云。今多許人學。皆得與釋尊等。亦與文殊等。一念即等。若不信。始作少時努力。靜思惟看。故知一念平等。理事無差。但靜思凝神。回光內照。有何異法能為隔越。唯自心想起。妄分高下耳。清涼疏云。佛及眾生。若以性凈而說。現今平等。而不妨迷悟之殊。是故三乘亦有差別。亦無差別。是則染凈三世一切諸法。無不平等。況稱性互收。如是解者。名為善住一切智地。如地能生。終歸於地。萬法依于佛智。究竟。還至一切智。寶性論偈云。譬如貧人舍。地有珍寶藏。彼人不能知。寶又不能言。眾生亦如是。于自心舍中。有不
【現代漢語翻譯】 現代漢語譯本：名為住心（安住於心）。因為安住于佛所安住的微妙智慧解脫之相，窮盡無生之法。如果認為心外有佛，這不叫信心，而是邪見之人。一切諸佛，都與自己的心相同。一切眾生，都與自己的自性相同。自性沒有依靠，本體沒有差別，智慧只有一個自性，應該這樣理解。用這同體的微妙智慧，瞭解諸佛的心，以及眾生的心，應該這樣信解，不自己欺騙自己。所以這部經的宗旨，是為具有大心的眾生設立這樣的法門，是諸佛自己所乘坐的法門，是唯一的微妙經典，是法界的道理，讓具有大心的眾生，進入佛的根本，獲得大智慧的佛果。一念與真理相契合，理性與智慧同時顯現，就是佛的境界。因為是法界的道理，所以見到的事物沒有初始、中間和最後。因此世人，只相信諸佛的境界不可思議，不知道眾生的境界，也同樣不可思議。因為眾生界就是佛界。如《論》中所說：『一切處不動智佛』，『一切』這個詞，沒有哪個地方不遍及，難道僅僅是眾生界嗎？所以《華嚴私記》中說：『現在很多人學習，都能與釋尊（釋迦牟尼佛）相等，也與文殊（文殊菩薩）相等，一念之間就相等。』如果不相信，開始稍微努力一下，靜下心來思考看看。所以知道一念是平等的，事和理沒有差別。只要靜下心來，集中精神，回過頭來向內觀照，還有什麼不同的法能夠阻隔呢？只是自己的心生起念頭，虛妄地分別高下罷了。《清涼疏》中說：『佛和眾生，如果從自性清凈的角度來說，現在是平等的，但這不妨礙迷和悟的差別。』所以三乘（聲聞乘、緣覺乘、菩薩乘）既有差別，也沒有差別。這樣，染污、清凈、過去、現在、未來的一切諸法，沒有不平等的。更何況稱合自性的互相收攝。這樣理解的人，叫做善於安住於一切智地。就像大地能夠生長萬物，最終歸於大地一樣，萬法依靠佛的智慧，最終還是回到一切智。寶性論偈說：『譬如貧窮人的房屋，地下有珍寶的寶藏，那個人不能知道，珍寶又不能說話。眾生也是這樣，在自己的心中，有不
【English Translation】 English version: It is called abiding-mind. Because it abides in the wonderful wisdom and liberation aspect where Buddhas abide, exhausting the un-born Dharma. If there is a Buddha outside the mind, it is not called faith, but a person with wrong views. All Buddhas are the same as one's own mind. All sentient beings are the same as one's own nature. The nature has no reliance, the substance has no difference, and wisdom has one nature. One should know it this way. With this wonderful wisdom of the same substance, knowing the minds of all Buddhas and the minds of sentient beings, one should believe and understand it this way, without deceiving oneself. Therefore, the purpose of this sutra is to establish such a Dharma for sentient beings with great minds. It is the gate that all Buddhas themselves ride, the wonderful scripture of the One Vehicle, the principle of the Dharma Realm, enabling sentient beings with great minds to enter the root of the Buddha and attain the fruit of the Buddha's great wisdom. One thought aligns with the truth, and reason and wisdom appear simultaneously, which is the state of Buddhahood. Because it is the principle of the Dharma Realm, what is seen has no beginning, middle, or end. Therefore, worldly people only believe that the realm of the Buddhas is inconceivable, but they do not know that the realm of sentient beings is also inconceivable. Because the realm of sentient beings is the Buddha realm. As the treatise says: 'The Buddha of unmoving wisdom in all places,' the word 'all' pervades everywhere, is it only the realm of sentient beings? Therefore, the Private Record of the Avatamsaka Sutra says: 'Now many people who study can be equal to Shakyamuni (Sakyamuni Buddha), and also equal to Manjusri (Manjusri Bodhisattva), equal in one thought.' If you don't believe it, start by making a little effort, quietly contemplate and see. Therefore, know that one thought is equal, and there is no difference between principle and phenomena. Just quietly concentrate your mind, turn the light inward and illuminate, what different Dharma can separate them? It is only one's own mind that arises thoughts, falsely distinguishing high and low. The Qingliang Commentary says: 'Buddhas and sentient beings, if speaking from the perspective of the purity of nature, are equal now, but this does not hinder the difference between delusion and enlightenment.' Therefore, the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) have differences and also have no differences. Thus, all Dharmas of defilement, purity, past, present, and future are all equal. Moreover, they are mutually inclusive in accordance with their nature. One who understands in this way is called well-abiding in the ground of all wisdom. Just as the earth can produce all things and ultimately returns to the earth, all Dharmas rely on the wisdom of the Buddha and ultimately return to all wisdom. The Ratnagotravibhāga (Treatise on the Buddha-nature) verse says: 'For example, in the house of a poor person, there is a treasure hidden in the ground, but that person cannot know it, and the treasure cannot speak. Sentient beings are also like this, in their own mind, there is an un'
可思議。無盡法寶藏。雖有此寶藏。不能自覺知。以不覺知故。受生死貧苦。譬如珍寶藏。在彼貧人宅。人不言我貧。寶不言在此。如是法寶藏。在眾生心中。眾生如貧人。佛性如寶藏。為欲令眾生。得此珍寶故。彼諸佛如來。出現於世間。無生義云。大師恒引如來藏經言。眾生身中有佛三十二相。八十種好。坐寶蓮華。與佛無異。但為煩惱所覆故。未能得用。此是具有佛知見根性。未有知見用。即時猶故愚。乃至譬如小兒。具有大人六根。與大人不異。在其身中。而未能有大人用。至漸長大。復須學問。乃有大人知見力用也。若根性是有。作用。豈無。如種子本甘。結果非苦。只恐不知有。自認作凡夫。真性常瞭然。未曾暫隱覆。如佛言。如來實無秘藏。何以故。如秋滿月。處空顯露。清凈。無翳。人皆睹見。又祖師云。五陰本來空。師子何曾在窟。故知但是眾生不了。自稱為秘。然雖無秘藏。而有密語。密語難解。唯智慧知。如百丈和尚云。只如今語言。鑑照分明。覓其形相不可得。是密語。所以宗鏡之光。無時不照。常關日用。昧者不知。所以無所希望。經偈云。眾生界悉等。平若虛空界。其能了此等。成佛道不難。又偈云。其無所相者。一切無所念。無心無所生。佛道不難得。月藏經云。佛言。是故於法平等
{ "translations": [ "現代漢語譯本", "不可思議。無盡的法寶藏（Dharma Treasure Trove）。雖然擁有這個寶藏，卻不能自覺地認知。因為不自覺認知的緣故，承受生死的貧困苦難。譬如珍貴的寶藏，就在那貧窮人的家中。人不說自己貧窮，寶藏也不說就在這裡。如此這般的法寶藏，就在眾生的心中。眾生如同貧窮的人，佛性（Buddha-nature）如同寶藏。爲了要讓眾生，得到這珍貴的寶藏的緣故，那些諸佛如來，才出現於世間。", "無生義（The Meaning of Non-Origination）中說：『大師常常引用《如來藏經》（Tathāgatagarbha Sūtra）說，眾生的身中具有佛的三十二相（thirty-two marks of a Buddha），八十種好（eighty minor marks of a Buddha），坐在寶蓮華上，與佛沒有差異。只是被煩惱所覆蓋的緣故，未能得用。』這是具有佛的知見根性（potential for Buddha-knowledge and vision），但還沒有知見的作用。即使如此仍然愚昧，乃至譬如小孩子，具有大人一樣的六根（six sense faculties），與大人沒有差異，就在他的身中，而未能有大人的作用。等到漸漸長大，又必須學習，才會有大人的知見力量。如果根性是甘甜的，結果不會是苦澀的。只是恐怕不知道有佛性，自己認為自己是凡夫。真性常常明瞭，未曾暫時隱藏覆蓋。如佛所說：『如來實在沒有秘藏。』為什麼呢？如同秋天的滿月，在空中顯露，清凈，沒有陰翳，人們都看見。", "又有祖師說：『五陰（five aggregates）本來是空，獅子何曾在窟中？』所以知道只是眾生不瞭解，自己稱之為秘密。然而雖然沒有秘藏，卻有密語。密語難以理解，只有智慧才能理解。如百丈和尚說：『只是如今的語言，鑑照分明，尋找它的形相卻不可得，這就是密語。』所以宗鏡的光芒，無時無刻不在照耀，常常關乎日常使用，迷惑的人不知道，所以無所希望。經中的偈頌說：『眾生界都平等，平等到如同虛空界。誰能瞭解這種平等，成佛道就不難。』", "又有偈頌說：『對於無所相的人，一切無所念。無心無所生，佛道不難得到。』《月藏經》（Chandra-garbha Sūtra）中說：佛說：『因此對於法要平等。』" ], "english_translations": [ "English version", "Inconceivable. An inexhaustible Dharma Treasure Trove. Although possessing this treasure, one cannot consciously recognize it. Because of not consciously recognizing it, one suffers the poverty and hardship of birth and death. It is like a precious treasure, located in the home of a poor person. The person does not say he is poor, and the treasure does not say it is here. Such is the Dharma Treasure Trove, located in the hearts of sentient beings. Sentient beings are like poor people, and Buddha-nature is like a treasure. In order to enable sentient beings to obtain this precious treasure, those Buddhas and Tathagatas appear in the world.", 'The Meaning of Non-Origination states: \'The Master often quotes the Tathāgatagarbha Sūtra, saying that in the bodies of sentient beings are the thirty-two marks of a Buddha, the eighty minor marks of a Buddha, sitting on a jeweled lotus flower, no different from the Buddha. It is only because they are covered by afflictions that they cannot be used.\' This is having the root nature of Buddha-knowledge and vision, but not yet having the function of knowledge and vision. Even then, one is still foolish, even like a small child, having the six sense faculties like an adult, no different from an adult, within his body, but not yet having the function of an adult. When gradually growing up, one must also learn, and then one will have the power of an adult\'s knowledge and vision. If the root nature is sweet, the result will not be bitter. It is only feared that one does not know that one has Buddha-nature, and considers oneself an ordinary person. The true nature is always clear, never temporarily hidden or covered. As the Buddha said: \'The Tathagata really has no secret treasure.\' Why? Like the full moon in autumn, revealed in the sky, pure, without shadows, everyone sees it.', "Also, a Patriarch said: 'The five aggregates are originally empty, where has the lion ever been in a cave?' Therefore, know that it is only that sentient beings do not understand, and call it a secret themselves. However, although there is no secret treasure, there are secret words. Secret words are difficult to understand, only wisdom can understand. As Zen Master Baizhang said: 'Just like the language of today, clearly illuminating, but seeking its form is impossible to obtain, this is the secret word.' Therefore, the light of the Zongjing (Mirror of the Source), shines at all times, always concerning daily use, but those who are deluded do not know, so there is nothing to hope for. The verse in the sutra says: 'The realm of sentient beings is all equal, equal like the realm of empty space. Whoever can understand this equality, achieving the Buddha-path is not difficult.'", "Also, a verse says: 'For those who have no characteristics, there is no thought of anything. Without mind, without anything arising, the Buddha-path is not difficult to obtain.' The Chandra-garbha Sūtra says: The Buddha said: 'Therefore, one should be equal regarding the Dharma.'" ] }
。思惟觀察。不離眾生有法。不離法有眾生。如眾生體性。即是我體性。如我體性。即是一切法體性。如一切法體性。即是佛法體性。如是觀諸法平等時。眾生即陰不可得。離陰不可得。和合不可得。離和合亦不可得。非法非非法。是人如是得住無相。是名法平等。是知一切法常成正覺。無有不成正覺時。如經云。凡真實法。不捨自相。取于余相。若舍非正覺。成等正覺。則非真實。正覺者。曾無有時不成正覺。故知一切眾生。皆住覺地。非是舍不覺。而取正覺。則一覺一切覺。常成正覺。無有不覺時。如虛空湛然。無有成壞。若執有成不成。斯屬情見。若以智照。何往不真。唸唸而常見法身。塵塵而盡成佛國。但以自眼有翳。妙見不通。違背己靈沉溺家寶。雖同一性。要以智明。如樂蘊奇音。指妙則宮商應節。人懷覺性。智巧則動用冥真。得失在人。精粗任己。所以善逝按指。發海印之光。含識舉心。現塵勞之相。如古釋眾生佛性。譬若箜篌。具有五義。一有箜篌身。二有中間聲。三有弦絳。四有彈箜篌人。五有所彈得曲。此五是喻。我等五陰。似箜篌。身中真如佛性似聲。六度萬行。似弦絳。巧便智慧。似彈箜篌人。我等以巧便智修行六度。當來成佛。一塵一毛。皆遍法界。似彈奏之曲也。故沈休文。佛知不異眾
生知義云。故知凡夫之知。與佛之知不異。由於所知之事異。知不異也。沈約六道相續作佛義云。相續不滅。所以能受知。若今生陶練之功漸積。則來果所識之理轉精。轉精之知來應。以至於佛。而不斷不煉也。若今生無明。則來果所識轉闇。轉闇之知亦來應。以至於六趣也。故知眾生之識。相續不斷。但由精粗分其升降耳。又古師計云。一切如來因地發願。度盡眾生。生界不盡。不取正覺。現見眾生沉淪九有。故知諸佛未合有成。成則違誓。彼答不正。華嚴記中。約如實義釋。諸佛皆有悲智二門。以大悲故。窮未來際無成佛時。故菩薩闡提。不成佛也。以大智故。唸唸速成。又欲化盡諸眾生界。自須速成。方能廣化。不懼違昔。盡竟誠言。又了眾生之本如。故化而無化。是則常成亦常不成。亦常化而常無化。悲智自在。何局執耶。如上釋者。此猶是約理事雙通。若直就宗明。如華嚴經云。如來初成正覺時。于自身中。見一切眾生。已成佛竟。已涅槃境。又經云。爾時世尊。復依一切住持藏法如來之相。為菩薩宣說般若。一切有情住持遍滿甚深理趣勝藏法門。謂一切有情。皆如來藏。普賢菩薩。自體遍故。一切眾生。皆金剛藏。以金剛藏。所灌灑故。一切眾生。皆正法藏。一切皆依。正語轉故。一切眾生。皆妙業藏。
【現代漢語翻譯】 現代漢語譯本： 生知義說道。因此可知，凡夫的認知與佛的認知並沒有不同，只是由於所認知的事物不同，認知本身並沒有不同。沈約在《六道相續作佛義》中說，相續不滅，所以能夠接受認知。如果今生陶冶鍛鍊的功夫逐漸積累，那麼來世所認識的道理就會更加精純。更加精純的認知自然會到來，直至成佛，而沒有中斷或停止鍛鍊。如果今生愚昧無知，那麼來世所認識的道理就會更加昏暗。更加昏暗的認知也會自然到來，直至墮入六道輪迴。因此可知，眾生的意識相續不斷，只是由於精細和粗糙的差別而區分其升降。還有古時的法師認為，一切如來在因地發願，要度盡一切眾生，如果眾生界沒有窮盡，就不證得正覺。現在看到眾生沉淪於三界九有之中，因此可知諸佛還沒有成就，如果成就了就違背了誓言。這種回答是不正確的。《華嚴經》的註疏中，依據如實之義解釋說，諸佛都有悲智二門。因為大悲的緣故，窮盡未來際也沒有成佛之時，所以菩薩和一闡提（斷善根的人）不能成佛。因為大智的緣故，唸唸迅速成就。而且想要化度盡一切眾生界，自身必須迅速成就，才能廣為化度，不必擔心違背過去的誓言，最終實現誠實的誓願。而且了知眾生的本性如如不動，所以化度而無化度，這就是常成也常不成，也常化度也常無化度，悲智自在，何必拘泥於一種執見呢？如上面的解釋，這還是依據理事雙通的觀點。如果直接就宗門來說明，如《華嚴經》所說，如來初成正覺時，在自身中，見到一切眾生，已經成佛完畢，已經進入涅槃之境。又經中說，這時世尊，又依據一切住持藏法如來之相，為菩薩宣說般若，一切有情住持遍滿甚深理趣勝藏法門，說一切有情，都是如來藏（tathāgatagarbha，一切眾生皆有佛性），普賢菩薩（Samantabhadra），自體周遍的緣故。一切眾生，都是金剛藏（vajragarbha，堅固不壞的佛性），以金剛藏所灌灑的緣故。一切眾生，都是正法藏（saddharmagarbha，包含一切正法的佛性），一切都依靠正語運轉的緣故。一切眾生，都是妙業藏（subhakarmagarbha，積聚一切善業的佛性）。
【English Translation】 English version: Shengzhiyi said: 'Therefore, it can be known that the knowledge of ordinary beings is not different from the knowledge of the Buddha. The difference lies in the objects of knowledge, not in the knowledge itself.' Shen Yue, in his 'Meaning of the Continuity of the Six Paths Leading to Buddhahood,' said: 'Continuity is not extinguished, therefore it can receive knowledge. If the effort of cultivation in this life gradually accumulates, then the principles understood in the next life will become more refined. This increasingly refined knowledge will naturally arise, leading to Buddhahood, without interruption or cessation of cultivation. If there is ignorance in this life, then the knowledge understood in the next life will become more obscured. This increasingly obscured knowledge will also naturally arise, leading to the six realms of reincarnation.' Therefore, it can be known that the consciousness of sentient beings continues without interruption, but its ascent and descent are distinguished by its refinement or coarseness. Furthermore, ancient teachers reckoned that all Tathagatas (Tathāgata, 如來) made vows in their causal stage to liberate all sentient beings. If the realm of sentient beings is not exhausted, they will not attain perfect enlightenment. Now, seeing sentient beings sinking in the nine abodes of the triple world, it can be known that the Buddhas have not yet achieved Buddhahood, for if they did, they would be violating their vows. This answer is incorrect. In the commentary on the Avatamsaka Sutra (Huayan Jing, 華嚴經), it is explained according to the meaning of reality that all Buddhas have two gates: compassion and wisdom. Because of great compassion, there is no time when they will attain Buddhahood, even to the end of the future, so Bodhisattvas (Bodhisattva, 菩薩) and Icchantikas (icchantika, 一闡提) (those who have severed their roots of goodness) cannot attain Buddhahood. Because of great wisdom, they quickly attain Buddhahood in every moment. Moreover, if they wish to transform and liberate all realms of sentient beings, they must quickly attain Buddhahood themselves in order to widely transform others, without fearing that they will violate their past vows, and ultimately fulfill their sincere vows. Furthermore, understanding the fundamental nature of sentient beings as suchness, they transform without transforming, which means they are constantly becoming and constantly not becoming, constantly transforming and constantly not transforming. With compassion and wisdom being unconstrained, why be attached to one fixed view? As explained above, this is still based on the view of the dual accessibility of principle and phenomena. If we directly explain it from the perspective of the Zen school, as the Avatamsaka Sutra says, when the Tathagata first attained perfect enlightenment, he saw within himself that all sentient beings had already completed their Buddhahood and had already entered the state of Nirvana. Moreover, the sutra says, 'At that time, the World Honored One, relying on the aspect of the Tathagata of all abiding treasure dharmas, proclaimed Prajna (Prajna, 般若) to the Bodhisattvas, the supreme treasure dharma gate of the profound principle that all sentient beings abide in and pervade, saying that all sentient beings are the Tathagatagarbha (tathāgatagarbha, 如來藏) (the womb of the Tathagata, the Buddha-nature inherent in all beings), because Samantabhadra Bodhisattva's (Samantabhadra, 普賢菩薩) self-nature is all-pervading. All sentient beings are the Vajragarbha (vajragarbha, 金剛藏) (the diamond womb, the indestructible Buddha-nature), because they are sprinkled with the Vajragarbha. All sentient beings are the Saddharmagarbha (saddharmagarbha, 正法藏) (the treasure of the true Dharma, containing all true teachings), because everything relies on the turning of true speech. All sentient beings are the Subhakarmagarbha (subhakarmagarbha, 妙業藏) (the treasure of wonderful karma, accumulating all good deeds).'
一切事業。加行依故。法華經云。舍利弗。當知。我本立誓願。欲令一切眾。如我等無異。如我昔所愿。今者已滿足。化一切眾生。皆令入佛道。斯則成佛度生。大愿大化悉圓滿矣。如有不信此說。自尚未成。焉能度彼。
問。眾生即佛。佛即眾生。入一心門。因果交徹。故經云。若彌勒得菩提者。一切眾生皆亦應得。此俱成佛得菩提義。為是理成。為是事成。
答。三乘多約理成。或云。法身即等。報化未圓。亦云。一念成佛。皆從理說。今一乘宗。理事齊等。古德云。此出自華嚴大意。難以取解。然諸眾生。若於人天位中觀之。具足人法二我。小乘唯是五蘊實法。大乘或說但心所現。或說幻有即空。人法俱遣。或說唯如來藏。具恒沙性德故。眾生即在纏法身。法身眾生。義一名異。猶據理說。更有說言。相本自盡。性本自現。不可說言。即佛不即佛等。若依華嚴宗。舊來成竟。亦涅槃竟。非約同體。此成即是彼成。若爾。何以現有眾生。非即佛耶。若就眾生見解位看者。尚不見唯心即空。安見圓教中事。如迷東為西。正執西故。若諸情頓破。則法界圓現。無不已成。猶彼悟人。西處全東。是以善財龍女。皆是凡夫一生親證。三乘權教信不及人。稱為示現。如玄義格云。人謂善財龍女。是法身菩薩。化
【現代漢語翻譯】 現代漢語譯本：一切事業的成就，都依賴於前期的準備和努力。正如《法華經》所說：『舍利弗，你應該知道，我最初立下誓願，想要讓一切眾生，都和我一樣，沒有任何差別。』就像我過去所發的願望，現在已經圓滿實現了，教化一切眾生，都讓他們進入成佛的道路。這就是成就佛果，度化眾生，偉大的願望和教化都圓滿完成的意義。如果有人不相信這種說法，那是因為自己尚未成就，又怎麼能夠度化他人呢？
問：眾生就是佛，佛就是眾生，進入一心法門，因果相互交融。所以經中說：『如果彌勒能夠證得菩提，那麼一切眾生也都應該能夠證得。』這種共同成佛證得菩提的意義，是基於理性的成立，還是基於事實的成立呢？
答：三乘教法大多是基於理性的成立。或者說，法身是平等的，報身和化身尚未圓滿。也有說，一念之間就能成佛，這些都是從理上來說的。現在一乘宗的觀點是，理性和事實是同等重要的。古德說，這出自《華嚴經》的深奧含義，難以理解。然而，如果從人天道的角度來看待眾生，他們具足人我和法我兩種執著。小乘認為五蘊是真實存在的。大乘或者說一切都是心識的顯現，或者說幻有即是空性，人我和法我都應該捨棄。或者說只有如來藏，具足恒河沙數般的性德。所以，眾生就是被煩惱纏縛的法身，法身和眾生，只是名稱不同，意義相同，這仍然是基於理性的說法。還有一種說法是，相本來就是寂滅的，性本來就是顯現的，無法說成是即佛或者不即佛等等。如果依照華嚴宗的觀點，一切本來就已經成就，涅槃也已經成就，不是說本體相同。這種成就就是彼種成就。如果這樣，為什麼現在還有眾生，而不是佛呢？如果從眾生的見解來看，他們尚且不能理解唯心即是空性，又怎麼能理解圓教中的事呢？就像迷失方向，把東看成西，並且執著于西。如果各種情執頓然破除，那麼法界就會圓滿顯現，一切都已成就。就像迷路的人一旦醒悟，就會發現西邊其實就是東邊。因此，善財童子（Sudhana）和龍女（Naga maiden）都是凡夫，在一生中親身證悟。三乘權教的修行者不相信他們，認為他們是示現。就像《玄義格》所說，人們認為善財童子和龍女是法身菩薩的化身。
【English Translation】 English version: All undertakings are accomplished through preliminary practices and efforts. As the Lotus Sutra says, 'Shariputra (舍利弗), you should know that I originally made a vow to make all beings like me, without any difference.' Just as my past vows have now been fulfilled, transforming all beings and leading them onto the path to Buddhahood. This is the meaning of achieving Buddhahood and liberating beings, the great vow and transformation are all perfectly fulfilled. If someone does not believe this, it is because they have not yet achieved it themselves, how can they liberate others?
Question: Sentient beings are Buddhas, and Buddhas are sentient beings. Entering the gate of the One Mind, cause and effect interpenetrate. Therefore, the sutra says, 'If Maitreya (彌勒) attains Bodhi, then all beings should also attain it.' Does this meaning of jointly attaining Buddhahood and Bodhi arise from reason or from fact?
Answer: The Three Vehicles (三乘) mostly rely on the establishment of reason. Or it is said that the Dharmakaya (法身) is equal, while the Sambhogakaya (報身) and Nirmanakaya (化身) are not yet complete. It is also said that one thought can achieve Buddhahood, all of which are based on reason. Now, the One Vehicle (一乘) school holds that reason and fact are equally important. Ancient masters said that this comes from the profound meaning of the Avatamsaka Sutra (華嚴經), which is difficult to understand. However, if we view sentient beings from the perspective of humans and devas, they possess both the ego of person and the ego of dharma. The Hinayana (小乘) considers the five skandhas to be real. The Mahayana (大乘) either says that everything is a manifestation of consciousness, or that illusory existence is emptiness, and both the ego of person and the ego of dharma should be abandoned. Or it is said that only the Tathagatagarbha (如來藏) possesses countless qualities of inherent nature. Therefore, sentient beings are the Dharmakaya bound by afflictions, Dharmakaya and sentient beings are different names with the same meaning, which is still based on reason. There is also a saying that the characteristics are inherently exhausted, and the nature is inherently manifest, so it cannot be said to be either identical to or not identical to the Buddha. According to the Avatamsaka school, everything has already been accomplished from the beginning, and Nirvana has also been accomplished, not in the sense of the same entity. This accomplishment is that accomplishment. If so, why are there still sentient beings now, and not Buddhas? If we look at it from the perspective of sentient beings' understanding, they cannot even understand that mind-only is emptiness, how can they understand the matters in the perfect teaching? It is like being lost and mistaking east for west, and clinging to the west. If all emotional attachments are suddenly broken, then the Dharmadhatu (法界) will be fully manifested, and everything will be accomplished. Just like a lost person who suddenly awakens will realize that the west is actually the east. Therefore, Sudhana (善財童子) and the Naga maiden (龍女) are both ordinary people who personally realized enlightenment in one lifetime. Practitioners of the Three Vehicles of expedient teachings do not believe them and consider them to be manifestations. As the 'Profound Meaning' says, people think that Sudhana and the Naga maiden are manifestations of Dharmakaya Bodhisattvas.
為幻技。一時悅凡人。令自強不息耳。議曰。若爾。聖有誑凡之愆。凡無即聖之分。教門徒設。用學何為。故不然也。
問。若是實從凡頓成佛者。何故經中唯此二人。別更無耶。
答。日月在天。盲者不見。經說一產生佛者。數如微塵。五千卷經。卷卷有即生得道。只如達磨禪師。傳佛心印。言下見性。便為得道。取相之徒。指為外道。論云。金色世界不動智佛。一切處。文殊。俱是自心法性。非外來物。又云。十信。十住。十行。十向。十地。為華嚴。覺了自心。大方廣。是佛。先自見性。為佛身心。齊修五位。為莊飾也。亦同天臺。初發心時。即觀涅槃行道。比喻蓮華。華果同時義。同印即心成佛。鴦崛魔羅經云。鴦崛魔羅與文殊師利。普詣十方。各十世界諸如來所。問如是義。云何釋迦牟尼佛。住娑婆世界。不般涅槃解脫之際。彼諸如來。悉答我言。釋迦牟尼佛。即我等身。彼佛自當決汝所疑。故知遍剎之身。只是一身。分亦不多。聚亦非一。如首楞嚴三昧經云。若善男子。善女人。求佛道者。聞首楞嚴三昧義趣。信解不疑。當知是人。必于佛道不復退轉。何況信已。受持讀誦。為他人說。如說修行。時諸釋梵。護世天王。皆作是念。我等今者。當爲如來敷師子座。正法座大人座。大莊嚴座。大
【現代漢語翻譯】 現代漢語譯本：這就像幻術一樣。暫時使凡人感到愉悅，讓他們自強不息罷了。有人議論說，如果這樣，聖人就有欺騙凡人的過錯，凡人就沒有成為聖人的可能。設立教門徒勞無益，學習它有什麼用呢？所以不是這樣的。
問：如果是真的從凡人立刻成佛，為什麼經典中只有這兩人（指鴦崛魔羅和文殊師利），沒有其他的例子呢？
答：太陽和月亮在天上，盲人卻看不見。經典中說一生就能成佛的人，數量多如微塵。五千卷經書中，每一卷都有立刻得道的內容。就像達磨禪師（Bodhidharma），傳授佛的心印，在言語之下見到自性，就成為得道。那些執著于外在表象的人，將此視為外道。《論》中說，金色世界不動智佛（Akshobhya Buddha），一切處，文殊（Manjusri）。都是自心的法性，不是從外面來的東西。又說，十信、十住、十行、十向、十地，是《華嚴經》所說的內容。覺悟了自心，就是大方廣佛。先見到自性，就是佛的身心。同時修習五位（五位：指資糧位、加行位、通達位、修習位、究竟位），是爲了莊嚴自身。也如同天臺宗所說，初發心時，就觀想涅槃，修行正道，比喻蓮花，花和果同時出現。與印宗所說的即心成佛相同。《鴦崛魔羅經》（Angulimaliya Sutra）中說，鴦崛魔羅（Angulimala）與文殊師利（Manjusri），一同前往十方，每個方向的十個世界中諸如來處，詢問這樣的道理。為什麼釋迦牟尼佛（Sakyamuni Buddha）住在娑婆世界（Sahā world），不進入涅槃解脫的境界？那些如來都回答說，釋迦牟尼佛就是我們的身體。那尊佛自然會為你解答疑惑。所以知道遍佈所有剎土的身，只是一個身，分開也不多，聚集也不是一個。如《首楞嚴三昧經》（Śūraṅgama Samādhi Sūtra）中說，如果善男子、善女人，求佛道的人，聽聞《首楞嚴三昧經》的意義，相信理解而不懷疑，應當知道這個人，必定在佛道上不會退轉。更何況相信之後，受持讀誦，為他人解說，按照所說的去修行。這時諸釋（Śakra）、梵（Brahma），護世天王，都會這樣想，我們現在應當為如來鋪設獅子座，正法座，大人座，大莊嚴座，大...
【English Translation】 English version: It is like a magic trick. It temporarily pleases ordinary people, encouraging them to strive for self-improvement. Some argue that if this is the case, the sages are at fault for deceiving ordinary people, and ordinary people have no chance of becoming sages. Establishing religious orders would be futile; what would be the point of studying them? Therefore, it is not like that.
Question: If it is truly possible to instantly become a Buddha from being an ordinary person, why are there only these two examples (referring to Angulimala and Manjusri) in the scriptures, and no others?
Answer: The sun and moon are in the sky, but the blind cannot see them. The scriptures say that those who can become Buddhas in one lifetime are as numerous as dust particles. In the five thousand volumes of scriptures, every volume contains the possibility of attaining enlightenment immediately. Just like Bodhidharma, who transmitted the mind-seal of the Buddha, seeing one's nature upon hearing his words is considered enlightenment. Those who cling to external appearances regard this as heresy. The 'Treatise' says that Akshobhya Buddha in the golden world, everywhere, and Manjusri, are all the Dharma-nature of one's own mind, not something that comes from outside. Furthermore, it says that the ten faiths, ten abodes, ten practices, ten dedications, and ten grounds are what the Avatamsaka Sutra speaks of. Awakening to one's own mind is the Great Expansive Buddha. First seeing one's nature is the body and mind of the Buddha. Simultaneously cultivating the five stages (five stages: referring to the stages of accumulation, preparation, insight, cultivation, and consummation) is for adorning oneself. It is also similar to what the Tiantai school says: at the initial arising of the mind, one contemplates Nirvana and practices the right path, like a lotus flower, where the flower and fruit appear simultaneously. It is the same as what the Yin Zong school says about becoming a Buddha through the mind. The Angulimaliya Sutra says that Angulimala and Manjusri together went to the ten directions, to the Tathagatas in ten worlds in each direction, asking about such principles. Why does Sakyamuni Buddha dwell in the Saha world and not enter the state of Nirvana and liberation? Those Tathagatas all replied that Sakyamuni Buddha is our body. That Buddha will naturally resolve your doubts. Therefore, know that the body that pervades all Buddha-fields is just one body; dividing it does not make it more, and gathering it does not make it one. As the Śūraṅgama Samādhi Sūtra says, if good men and good women, those who seek the Buddha-path, hear the meaning of the Śūraṅgama Samādhi, believe and understand without doubt, they should know that these people will certainly not regress on the Buddha-path. How much more so if, after believing, they receive, uphold, recite, and explain it to others, and practice according to what is said. At that time, all the Śakras, Brahmas, and Guardian Kings of the World will all think, 'We should now prepare for the Tathagata a lion throne, a throne of the true Dharma, a throne for great people, a throne of great adornment, a great...'
轉法輪座。當令如來。於我此座。說首楞嚴三昧。是中人人。各各自謂。唯我為佛敷師子座。餘人不能。乃至須臾之間。于如來前。有八萬四千億那由他寶師子座。悉于眾會無所妨礙。一一天子。不見餘座。各作是念。我獨為佛。敷師子座。佛當於我所敷座上。說首楞嚴三昧。時釋梵護世天王。敷座已竟。各白佛言。唯愿如來。坐我座上。說首楞嚴三昧。即時世尊。現大神力。遍坐八萬四千億那由他師子座上。諸天各各見佛。坐其所敷座上。不見餘座。有一帝釋。語余釋言。汝觀如來。坐我座上。是釋梵護世天王。各相謂言。汝觀如來。坐我座上。有一釋言。如來今者。但在我座。不在汝座。乃至時梵眾中。有一梵王。名曰等行。白佛言。世尊。何等如來。為是真實。我座上是。餘座上是。佛告等行。一切諸法。皆空如幻。從和合有。無有作者。皆從憶想分別而起。無有主故。隨意而出。是諸如來。皆是真實。云何為實。是諸如來。本自不生。是故為實。是諸如來。今後亦無。是故為實。是諸如來。非四天攝。是故為實。諸陰界入。皆所不攝。是故為實。是諸如來。如先中后。等無差別。是故為實。梵王。是諸如來。等無差別。所以者何。是諸如來。以色如故等。以受想行識如故等。以是故等。是諸如來。以過去世如
【現代漢語翻譯】 現代漢語譯本 轉法輪座。當時，讓如來（Tathagata，佛的稱號）在我的這個座位上，宣講首楞嚴三昧（Śūraṅgama Samādhi，一種深奧的禪定）。在這裡的每個人，都各自認為，只有我才能為佛陀鋪設獅子座（象徵莊嚴和權威的座位），其他人不能。乃至極短的時間內，在如來面前，出現了八萬四千億那由他（nayuta，極大的數字單位）個寶貴的獅子座，這些座位在集會中互不干擾。每一位天子，都看不見其他的座位，各自想著：只有我才能為佛陀鋪設獅子座，佛陀將會在我所鋪設的座位上，宣講首楞嚴三昧。 當時，釋（Śakra，帝釋天）、梵（Brahmā，大梵天）和護世天王們，鋪設座位完畢后，各自對佛說：『唯愿如來，坐在我的座位上，宣講首楞嚴三昧。』即時，世尊（Bhagavan，佛的稱號）顯現大神力，遍坐在八萬四千億那由他獅子座上。諸天各自看見佛陀坐在他們所鋪設的座位上，看不見其他的座位。 有一位帝釋（Śakra）對其他的帝釋說：『你看如來，坐在我的座位上。』那些釋、梵、護世天王們，也各自互相說：『你看如來，坐在我的座位上。』有一位帝釋說：『如來現在，只在我的座位上，不在你的座位上。』 乃至當時梵眾中，有一位梵王（Brahmā，大梵天），名叫等行，對佛說：『世尊，哪一位如來，才是真實的？是在我的座位上，還是在其他的座位上？』佛告訴等行：『一切諸法，皆是空性，如同幻象，從因緣和合而生，沒有作者，都從憶想分別而起，沒有主宰，隨意顯現。這些如來，都是真實的。』 『如何說是真實呢？這些如來，本來就不生，所以是真實的。這些如來，今後也不會滅，所以是真實的。這些如來，不受四天王所管轄，所以是真實的。諸陰（skandha，五蘊）、界（dhātu，十八界）、入（āyatana，十二入）都不能包含他們，所以是真實的。這些如來，如先前、中間、後來，都是一樣的，沒有差別，所以是真實的。』 『梵王，這些如來，都是一樣的，沒有差別。為什麼呢？這些如來，以色（rūpa，色蘊）的如如（tathatā，真如）故而平等，以受（vedanā，受蘊）、想（saṃjñā，想蘊）、行（saṃskāra，行蘊）、識（vijñāna，識蘊）的如如故而平等，因此是平等的。這些如來，以過去世的如如……』
【English Translation】 English version Turning the Dharma Wheel Seat. At that time, may the Tathagata (Tathagata, title of the Buddha) speak the Śūraṅgama Samādhi (Śūraṅgama Samādhi, a profound state of meditation) on this seat of mine. Each person here thinks to themselves, 'Only I can set up the lion throne (a seat symbolizing dignity and authority) for the Buddha; others cannot.' Even in a very short time, in front of the Tathagata, there appeared eighty-four trillion nayutas (nayuta, an extremely large numerical unit) of precious lion thrones, none of which interfered with the assembly. Each deva (deva, a celestial being) could not see the other thrones, and each thought, 'Only I can set up the lion throne for the Buddha, and the Buddha will speak the Śūraṅgama Samādhi on the throne I have set up.' At that time, Śakra (Śakra, Indra), Brahmā (Brahmā, the Great Brahma), and the Guardian Kings of the World, having finished setting up the thrones, each said to the Buddha, 'May the Tathagata please sit on my throne and speak the Śūraṅgama Samādhi.' Immediately, the Bhagavan (Bhagavan, title of the Buddha) manifested great spiritual power and sat on eighty-four trillion nayutas of lion thrones. Each of the devas saw the Buddha sitting on the throne they had set up and could not see the other thrones. One Śakra (Śakra) said to the other Śakras, 'Look, the Tathagata is sitting on my throne.' Those Śakras, Brahmās, and Guardian Kings of the World also said to each other, 'Look, the Tathagata is sitting on my throne.' One Śakra said, 'The Tathagata is only on my throne now, not on yours.' Then, in the Brahma assembly, there was a Brahma King (Brahmā, the Great Brahma) named Equal Conduct, who said to the Buddha, 'Bhagavan, which Tathagata is real? The one on my throne, or the ones on the other thrones?' The Buddha said to Equal Conduct, 'All dharmas (dharma, teachings or phenomena) are empty, like illusions, arising from the combination of causes and conditions, without an author, all arising from memory and discrimination, without a master, appearing at will. These Tathagatas are all real.' 'How are they real? These Tathagatas are originally unborn, therefore they are real. These Tathagatas will not be extinguished in the future, therefore they are real. These Tathagatas are not governed by the Four Heavenly Kings, therefore they are real. The skandhas (skandha, the five aggregates), dhātus (dhātu, the eighteen elements), and āyatanas (āyatana, the twelve sense bases) cannot contain them, therefore they are real. These Tathagatas are the same in the past, present, and future, without difference, therefore they are real.' 'Brahma King, these Tathagatas are all the same, without difference. Why? These Tathagatas are equal because of the suchness (tathatā, suchness) of rūpa (rūpa, form aggregate), equal because of the suchness of vedanā (vedanā, feeling aggregate), saṃjñā (saṃjñā, perception aggregate), saṃskāra (saṃskāra, mental formations aggregate), and vijñāna (vijñāna, consciousness aggregate), therefore they are equal. These Tathagatas are equal because of the suchness of the past…'
故等。以未來世如故等。以現在世如故等。以如幻法故等。以如影法故等。以無所有法故等。以無所從來。無所從去故等。是故如來。名為平等。如一切法等。是諸如來。亦復如是。釋曰。首楞嚴三昧者。即一切事究竟堅固。何者。以能見心性。名為上定。信入此者。亦名王三昧。以此三昧。歷一切事。豈非究竟堅固耶。如釋梵護世諸天。各見佛坐自座。此乃實證自心。所以經云。皆從憶想分別而起。無有主故隨意而出。是諸如來皆是真實。云何為實。是諸如來本自不生。是故為實者。以諸如來。本自不生。即是自心生。然其自心。又如幻夢。皆不出平等真如之性。所以經云。譬如真金。雖復鍛磨。不失其性。是諸大士。亦復如是。隨所試處。皆能示現不思議法性。寶性論偈云。如彼毗琉璃。清凈大地中。天主帝釋身。于中映象現。如是眾生心。清凈大地中。諸佛如來身。于中映象現。故知即心而見佛者。可謂現身成道矣。如禪要經云。佛言。善男子。若外相求雖經劫數。終不能得。于內覺觀。如一念頃。即得阿耨多羅三藐三菩提。是以行位齊成。速登妙果。以凡聖同體。迷悟似分。若信入之時。不從外得。所以云。生死與道合。如明與暗合。故云水中鹹味。色里膠青。李長者論云。此華嚴經。十住為見道。十行十向
【現代漢語翻譯】 現代漢語譯本 因此，（如來）以未來世的平等性，現在的平等性，如幻之法的平等性，如影之法的平等性，一無所有的平等性，無所從來、無所從去的平等性而平等。（因此）如來被稱為『平等』，因為他與一切法平等。一切如來也是如此。（釋曰：）首楞嚴三昧（Śūraṅgama-samādhi，一切事究竟堅固的禪定）是指在一切事物中達到究竟堅固的狀態。為什麼這麼說呢？因為能夠見到自心本性，這被稱為最上等的禪定。信入這種禪定的人，也被稱為王三昧。因為這種三昧能夠歷經一切事物，難道不是究竟堅固嗎？比如釋梵護世諸天（Śakra, Brahmā, Lokapāla，帝釋天、大梵天和護世諸天）各自看到佛陀坐在自己的座位上，這實際上是實證了自心。所以經中說，『一切都從憶想分別而起，沒有主宰，隨意顯現。』一切如來都是真實的，如何理解『真實』呢？一切如來本來就不生，所以說是真實的。因為一切如來本來就不生，就是自心生。然而自心又如幻夢，都不超出平等真如之性。所以經中說，『譬如真金，即使經過鍛打磨礪，也不會失去其本性。』一切大士（Mahāsattva，偉大的菩薩）也是如此，無論在什麼地方，都能示現不可思議的法性。寶性論（Ratnagotravibhāga，又名《究竟一乘寶性論》）的偈頌說：『如同毗琉璃（Vaiḍūrya，一種寶石）清凈的大地上，天主帝釋（Devendra Śakra，眾神之王）的身影在其中顯現。同樣，在眾生的清凈心中，諸佛如來（Tathāgata，佛的稱號）的身影在其中顯現。』所以說，能夠即心見佛的人，可以說是現身成道了。如禪要經（Dhyāna Sūtra，禪定相關的經典）中說：佛說：『善男子，如果向外尋求，即使經過無數劫，最終也不能得到。在內覺觀，如一念頃，就能得到阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』因此，修行位次同時成就，迅速登上妙果。因為凡夫和聖人本體相同，迷和悟似乎有分別。如果信入的時候，不是從外而得，所以說，『生死與道合，如明與暗合』，所以說『水中鹹味，色里膠青』。李長者（Li Zhangzhe，人名)論述說，這部華嚴經（Avataṃsaka Sūtra，大方廣佛華嚴經），十住位是見道位，十行十向
【English Translation】 English version Therefore, (the Tathāgata) is equal because of the equality of the future world, the equality of the present world, the equality of the illusory dharma, the equality of the shadow-like dharma, the equality of the non-existent dharma, and the equality of having nowhere to come from and nowhere to go to. (Therefore) the Tathāgata is called 'equal' because he is equal to all dharmas. All Tathāgatas are also like this. (Commentary:) Śūraṅgama-samādhi (the samadhi of ultimate firmness in all things) refers to the state of achieving ultimate firmness in all things. Why is this so? Because being able to see the nature of one's own mind is called the supreme samadhi. One who believes and enters this samadhi is also called the King Samadhi. Because this samadhi can go through all things, is it not ultimately firm? For example, Śakra, Brahmā, and the Lokapālas (the guardian deities) each see the Buddha sitting on their own seats, which is actually the actualization of one's own mind. Therefore, the sutra says, 'Everything arises from recollection and discrimination, without a master, appearing at will.' All Tathāgatas are real, how to understand 'real'? All Tathāgatas are originally unborn, so it is said to be real. Because all Tathāgatas are originally unborn, it is the birth of one's own mind. However, one's own mind is like an illusion or a dream, and does not go beyond the nature of equal Suchness. Therefore, the sutra says, 'For example, true gold, even if it is forged and polished, will not lose its nature.' All Mahāsattvas (great Bodhisattvas) are also like this, and can show inconceivable dharma nature wherever they are. The verse of the Ratnagotravibhāga (also known as the Uttaratantraśāstra) says: 'Like the image of Devendra Śakra (the king of gods) appearing in the clear earth of Vaiḍūrya (a gemstone). Similarly, the bodies of all Buddhas Tathāgatas (the title of the Buddha) appear in the pure minds of sentient beings.' Therefore, it can be said that one who sees the Buddha through one's own mind has attained enlightenment in this very life. As the Dhyāna Sūtra (scriptures related to meditation) says: The Buddha said: 'Good man, if you seek externally, even after countless kalpas, you will ultimately not be able to obtain it. By observing internally, in a single thought, you can attain Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment).' Therefore, the stages of practice are accomplished simultaneously, and one quickly ascends to the wonderful fruit. Because the essence of ordinary beings and sages is the same, delusion and enlightenment seem to be separate. If one believes and enters, it is not obtained from the outside, so it is said, 'Birth and death are united with the Tao, like light and darkness are united,' so it is said, 'Saltiness in water, glue in color.' Li Zhangzhe (a person's name) commented that this Avataṃsaka Sūtra (the Flower Garland Sutra), the ten abodes are the stages of seeing the Tao, the ten practices and ten directions
十地十一地為加行。修行令慣熟故。佛果於初。先現以普賢悲願。令智悲大用。慣熟自在故。以自如來根本普光明智先現故。始終本末。總無延促時日分劑故。以法身根本智。如實而言。不同三乘權教。情所解故。皆須約本而觀之。畢竟佛果慣習已成。普賢行已滿。一往但以教化一切眾生為常恒。從初至末。無始無終。無成無壞。但以普遍十方一切六道。以智對現利生。為永業也。從初發心。起信修行時。發如是信樂。發如是志願。起如是志求見如是道。從初發心住。以定觀力。契會法身。顯根本普光明智。照知一切自他生死海。性自解脫。但為教化眾生。令其破執。離妄想苦故。亦不見自身成佛不成佛故。若也起心圖成佛念。當知此人去佛道遠。若也但以法身無性之力。自他性離。無成壞心。起方便力。興大願力。起大悲門。無作而作。發無限志。愿。教化一切法界中。無性眾生。使令迷解。還令省得自心無性之理。妄想繫著自無。不言成佛。不言不成佛。不可作如是圖念之情。如此華嚴經。安立五位教門。但為引接未得謂得。未至謂至。未滿云滿。滯染凈障。于菩提道。及菩薩行。有止足心。有休息想。安立五十重因果。一百一十重法門。使不滯住。止息休廢之心。滿普賢願行。至無盡極。又云。此華嚴經。直示
本身本法。出超情見。無始無終。三世相絕。一圓真報。不生不滅。不常不斷。性相無礙。自在果海法門。直授上上根人。教門行相。勢分如是。不同權學。依次第漸漸而成。只如登峰九仞。不可以絕其蹤。履十層之級者。不可亡其跡。常見官階一品。但以為臣。聞古士夫。忽有身登九五。明珠頓照。普見無方。澤霖大海。渧渧皆滿。一塵空性。法界無差。品類有情強生留系。根器不等。權實不同。以此教門。千差萬別。須知權實。識假修真。不可久滯權宗。迷其實教者也。
故智儼法師問。一地即攝一切諸地功德者。一法即具。何用余門耶。
答曰。若無餘門。一門。即不成故。如一升攝一斗。若無升時。此斗即不成。
問。若無升。即無斗者。今舉一升。即得一斗。以不得一升。不得斗者。一行不具一切也。
答。十升合成一斗。既無其升時。將何作鬥。故知無升即無鬥。有升即有鬥。今舉升即鬥。斗升之外。無別升斗也。如龜毛兔角。不可得也。初心即成佛。成外無別修。其相如虛空故。是故初心成佛者。非謂不具諸功德。如經說。普莊嚴童子。一生得聞善熏習。二產生其解行。三生得入果海。同一緣起。而此三生。只在一念。猶如遠行。到在初步。然此初步之到。非謂無於後步。明
【現代漢語翻譯】 現代漢語譯本 本身本法：出自超脫情見的境界，沒有起始也沒有終結，超越過去、現在、未來三世的侷限。它是一種圓滿真實的報身，不生不滅，既非恒常也非斷滅，自性與現象之間沒有任何阻礙。這是自在果海的法門，直接傳授給具有上上根器的人。教門的修行方式，其力量和作用就是這樣。它不同於權宜之學，後者需要依循次第，逐漸成就。正如攀登高聳的山峰，不能斷絕攀登的足跡；登上十層階梯，不能忘記走過的痕跡。常見世俗官階達到一品，人們就認為他是個了不起的臣子。但如果聽說古代有賢士，忽然身登九五之尊（指帝位），就像明珠頓然照亮四方，普遍地施予恩澤，如同甘霖滋潤大海，每一滴都充滿滋養。一微塵中也包含著空性，與整個法界沒有差別。各種品類的有情眾生，由於強烈的執著而產生羈絆，根器也各不相同，因此權宜之法與真實之法也各有側重。因此，教門才會有千差萬別。要知道什麼是權宜之法，什麼是真實之法，要認識虛假的，修習真實的，不可長期停留在權宜之法中，而迷惑于真實教義。
所以智儼法師問道：『如果說一個菩薩地就包含了所有菩薩地的功德，那麼一法就具備了一切，為什麼還需要其他的法門呢？』
回答說：『如果沒有其他的法門，那麼這一法門也就無法成立。』例如，一升可以容納一斗，如果沒有升，那麼斗也就無法形成。
（智儼法師）問：『如果沒有升，就沒有鬥，那麼現在舉出一個升，就得到一斗。如果得不到一個升，就得不到鬥，那麼一行（修行）就不具備一切了。』
回答：『十升合成為一斗，既然沒有升的時候，用什麼來做斗呢？所以知道沒有升就沒有鬥，有升就有鬥。現在舉出升就是鬥，在斗和升之外，沒有其他的升和鬥了。』就像烏龜的毛和兔子的角一樣，是根本不可能得到的。最初發心修行就能夠成就佛果，在成就佛果之外，沒有其他的修行。它的狀態就像虛空一樣。所以說，最初發心修行就能夠成就佛果，並不是說不具備所有的功德。』如經中所說，普莊嚴童子，一生得聞善法熏習，二生形成理解和修行，三生得以進入果海。』這都是同一個緣起，而這三生，只在一念之間。猶如遠行，到達就在最初一步。然而這最初一步的到達，並不是說沒有之後的步驟，這很明顯。
【English Translation】 English version Itself is the fundamental Dharma: It originates from transcending emotional views, without beginning or end, surpassing the limitations of the three times (past, present, and future). It is a complete and true Sambhogakaya (reward body), neither arising nor ceasing, neither constant nor discontinuous, with no obstruction between nature and phenomena. This is the Dharma gate of the Free and Unobstructed Ocean of Fruition, directly transmitted to those with the highest faculties. The practice of this teaching, its power and function, is just like this. It is different from expedient learning, which requires gradual achievement step by step. Just as climbing a towering peak cannot sever the traces of climbing, ascending ten steps cannot forget the marks of the journey. It is common to see a worldly official reaching the first rank, and people consider him a remarkable minister. But if one hears of an ancient worthy who suddenly ascends to the position of the 'Nine-Five' (referring to the emperor's throne), it is like a bright pearl suddenly illuminating all directions, universally bestowing grace, like sweet rain nourishing the great ocean, every drop filled with nourishment. Even a single dust mote contains emptiness, with no difference from the entire Dharma realm. Various kinds of sentient beings, due to strong attachments, create bonds, and their faculties are also different, so expedient methods and true methods each have their emphasis. Therefore, teachings have countless differences. One must know what is expedient and what is true, recognize the false and cultivate the true, and not remain long in expedient methods, confused about the true teachings.
Therefore, Dharma Master Zhiyan asked: 'If one Bodhisattva ground encompasses the merits of all Bodhisattva grounds, then one Dharma possesses everything. Why are other Dharma gates needed?'
The answer is: 'If there were no other Dharma gates, then this one Dharma gate could not be established.' For example, one 'sheng' (a unit of volume) can hold one 'dou' (another unit of volume), but if there is no 'sheng', then the 'dou' cannot be formed.
(Dharma Master Zhiyan) asked: 'If there is no 'sheng', then there is no 'dou', then now if we present one 'sheng', we get one 'dou'. If we cannot get one 'sheng', we cannot get 'dou', then one practice does not encompass everything.'
The answer is: 'Ten 'sheng' combine to form one 'dou'. Since there is no time when there is a 'sheng', what will you use to make a 'dou'? Therefore, know that without a 'sheng', there is no 'dou', and with a 'sheng', there is a 'dou'. Now, presenting a 'sheng' is a 'dou', and outside of 'dou' and 'sheng', there are no other 'sheng' and 'dou'.' It's like the fur of a tortoise or the horn of a rabbit, which are fundamentally impossible to obtain. Initially aspiring to practice can achieve Buddhahood, and outside of achieving Buddhahood, there is no other practice. Its state is like emptiness. Therefore, saying that initially aspiring to practice can achieve Buddhahood does not mean that it does not possess all merits. As the sutra says, 'Child Universal Adornment, in one life heard the good Dharma and was influenced, in the second life formed understanding and practice, and in the third life was able to enter the ocean of fruition.' These are all the same arising of conditions, and these three lives are only in one thought. Like traveling far, arrival is in the first step. However, this arrival of the first step does not mean that there are no subsequent steps, this is very clear.
。此童子得入果海。非不久植善根。
問。既久修始得。云何言一念得耶。
答。言久修善根者。即在三乘教攝。從三乘入一乘。即是一念始修具足。故經云。初發心時。便成正覺。譬眾川入海。才入一滴。即稱周大海。無始無終。若余百川水之極深。不及入大海之一滴。即用三乘中修多劫。不及一乘之一念。又此時劫不定。或一念即無量劫。無量劫即一念。一生即無量生。無量生即一生。如十玄門。時處無礙。又大乘明一念成佛義有二。一者。會緣以入實。性無多少故。明一念成佛。二者。行行才滿。取最後念。名為一念成佛。如人遠行。以後步為到。若一乘明一念成佛者。如大乘取后一念成佛。即入一乘。以後即初。初念即是成。何以故。以因果相即。同時相應故。欲論其成者。成覆成。成覆成也。眾生欲在後成者。在後覆在后。在後覆在后也。今舉一念成者。即與佛同位。未具究竟故。復有淺深之殊矣。如人始出門。及以久遊行他土。雖同在空中。而遠近有別。是故十信十住等五位。各各言成佛者。而復辯其淺深。此中須善思之。心要箋云。心心作佛。無一心而非佛心。處處道成。無一塵而非佛國。是故真妄物我。舉一全收。心佛眾生。渾然齊致。是知迷則人隨於法。法萬差而人不同。悟則法隨於
【現代漢語翻譯】 現代漢語譯本：這個童子能夠證入果海（證得佛果的境界），並非是短暫地種下善根就能達到的。
問：既然需要長久的修行才能證得，為什麼又說一念之間就能證得呢？
答：所說的長久修習善根，是指在聲聞乘、緣覺乘、菩薩乘這三乘教法中修行。從三乘進入一乘（佛乘），就是在一念之間開始修行就圓滿具足了。所以經中說，『初發心時，便成正覺』。譬如眾多的河流匯入大海，才流入一滴水，就稱為周遍大海，無始無終。如果其他百川的水再深，也比不上流入大海的一滴水。也就是說，用三乘的方法修習多劫，也比不上一乘的一念。而且，這個時候的時劫是不定的，或者一念就是無量劫，無量劫就是一念，一生就是無量生，無量生就是一生。如同十玄門（華嚴宗提出的十種玄妙的法門），時間和空間都沒有障礙。另外，大乘闡明一念成佛的含義有兩種：一是會合因緣而證入實性，因為自性沒有多少的差別，所以說一念成佛。二是修行圓滿，取最後的念頭，稱為一念成佛。如同人遠行，以後面的腳步作為到達。如果一乘闡明一念成佛，如同大乘取后一念成佛，就進入了一乘，以後就是最初，最初的念頭就是成就。為什麼呢？因為因果相互即是，同時相應。如果要論其成就，成就又成就，成就又成就。眾生想要在後面成就，在後面又在後面，在後面又在後面。現在舉出一念成就，就是與佛同等地位，因為沒有完全究竟，所以又有淺深的差別了。如同人剛出門，以及長久地在其他地方，雖然同樣在空中，而遠近有區別。因此，十信、十住等五位，各自說成佛，而又辨別其淺深。這其中需要好好思考。心要箋說：『心心作佛，沒有一個心不是佛心。處處道成，沒有一塵不是佛國。』因此，真妄、物我，舉出一個就全部收攝。心、佛、眾生，渾然齊一。由此可知，迷惑時人隨從於法，法有萬千差別而人各不相同；覺悟時法隨從於
【English Translation】 English version: This child was able to enter the Ocean of Fruition (the state of attaining Buddhahood), not by planting good roots for a short time.
Question: Since it takes a long time of cultivation to attain, why is it said that it can be attained in a single thought?
Answer: The so-called long cultivation of good roots refers to cultivation within the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Entering the One Vehicle (Buddhayāna) from the Three Vehicles means that beginning cultivation in a single thought is complete and sufficient. Therefore, the sutra says, 'At the moment of initial aspiration, one attains perfect enlightenment.' It is like numerous rivers flowing into the ocean; just entering a single drop is called pervading the great ocean, without beginning or end. If the water of other hundreds of rivers is extremely deep, it is not comparable to a single drop entering the great ocean. That is to say, cultivating for many kalpas using the methods of the Three Vehicles is not comparable to a single thought of the One Vehicle. Moreover, the time and kalpas at this time are not fixed; perhaps a single thought is immeasurable kalpas, and immeasurable kalpas are a single thought; one lifetime is immeasurable lifetimes, and immeasurable lifetimes are one lifetime. It is like the Ten Profound Gates (ten kinds of profound Dharmas proposed by the Huayan school), where time and space are unobstructed. Furthermore, the Mahayana explains the meaning of attaining Buddhahood in a single thought in two ways: first, uniting conditions to enter reality, because the nature has no difference in quantity, it is said that one attains Buddhahood in a single thought; second, when the practice is complete, taking the last thought is called attaining Buddhahood in a single thought. It is like a person traveling far, taking the last step as arrival. If the One Vehicle explains attaining Buddhahood in a single thought, like the Mahayana taking the last thought to attain Buddhahood, then one enters the One Vehicle, and the future is the beginning, and the initial thought is the accomplishment. Why? Because cause and effect are mutually identical and correspond simultaneously. If one wants to discuss its accomplishment, it is accomplishment upon accomplishment, accomplishment upon accomplishment. If sentient beings want to achieve it later, it is later and later, later and later. Now, citing the accomplishment in a single thought means being in the same position as the Buddha, but because it is not completely ultimate, there are differences in depth. It is like a person just leaving the house and staying in other places for a long time; although they are both in the air, there is a difference in distance. Therefore, the five stages of the Ten Faiths, Ten Dwellings, etc., each say that they have attained Buddhahood, but they also distinguish their depth. This requires careful consideration. The 'Essential Commentary on the Mind' says: 'Every thought makes a Buddha; there is no thought that is not a Buddha's thought. Everywhere the path is accomplished; there is not a speck of dust that is not a Buddha-land.' Therefore, truth and falsehood, things and self, taking one includes all. Mind, Buddha, and sentient beings are completely unified. From this, we know that when deluded, people follow the Dharma, and the Dharma has myriad differences, and people are different; when enlightened, the Dharma follows
人。人一致而融萬境。止觀云。觀眾生相。如諸佛相。眾生界量。如諸佛界量。眾生界住。如虛空住。以不住法。以無相法。住般若中。不見凡法。云何舍。不見聖法。云何取。但住實際。如此觀眾生真佛法界。身子云。諦了此義。是名菩薩摩訶薩。彌勒云。是人近佛座。佛覺此法故。文殊云。聞此法不驚。即是見佛。佛云。即住不退地。具六波羅蜜。具一切佛法矣。如上所說。教理無虧。只是正解難生。信力不具。若信而不解。則日夜長無明。若解而不信。則日夜長邪見。信而且解。方契此宗。契此宗人。甚為希有。不唯十方諸佛與我相應。大地山河一時同證。如真覺大師歌云。法中王。最高勝。恒沙諸佛同共證。我今解此如意珠。信受之者皆相應。百丈和尚云。但是一切照用。任聽縱橫。啼笑語言。皆成佛慧。如是解者。無一時不成佛。無一人不得道。天真自然。何關造作。故法華經云。又見諸如來。自然成佛道。法界印云。初發心時便正覺。苦樂平等一味佛。又云。寂法分別名眾生。舊來不動名為佛。融大師頌云。法忍先將三毒共。佛性常與六情俱。但信研心出妙寶。何煩衣外覓明珠。傅大士頌云。佛亦不離心。心亦不離佛。心寂即涅槃。心能則有物。物則變成魔。無物即見佛。若能如是用。十八從何出。龐居
【現代漢語翻譯】 現代漢語譯本 人。人與萬境融為一體。止觀中說，觀察眾生的相，如同諸佛的相；眾生界的量，如同諸佛界的量；眾生界的安住，如同虛空的安住。以不住之法，以無相之法，安住于般若中，不見凡夫之法，又何來捨棄？不見聖人之法，又何來取用？只需安住于實際。如此觀照眾生、真佛、法界。舍利弗說，透徹明瞭此義，就稱為菩薩摩訶薩（偉大的菩薩）。彌勒菩薩說，這樣的人接近佛的座位，因為佛覺悟了此法。文殊菩薩說，聽聞此法而不驚恐，就是見佛。佛說，即安住于不退轉之地，具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），具足一切佛法了。如上所說，教義和道理沒有缺失，只是正確的理解難以產生，信的力量不具足。如果相信而不理解，那麼日夜增長無明。如果理解而不相信，那麼日夜增長邪見。既相信又理解，才能契合此宗。契合此宗的人，非常稀有。不僅十方諸佛與我相應，大地山河一時共同證悟。如真覺大師的歌所說：『法中王，最高勝，恒河沙數諸佛共同證。我今理解此如意珠，信受它的人都相應。』百丈懷海禪師說：『只要一切照用，任憑聽任縱橫，啼哭、歡笑、語言，都成為佛的智慧。』如此理解的人，沒有一時不成佛，沒有一人不得道。天真自然，與造作無關。所以《法華經》說：『又見諸如來，自然成佛道。』法界印說：『初發心時便正覺，苦樂平等一味佛。』又說：『寂靜之法分別名為眾生，舊來不動名為佛。』融大師的頌說：『法忍首先將三毒（貪嗔癡）共同轉化，佛性常常與六情（眼耳鼻舌身意）同在。只要相信並研磨自心，就能產生妙寶，何必在衣外尋找明珠。』傅大士的頌說：『佛也不離心，心也不離佛。心寂靜就是涅槃，心能動就有事物。事物就會變成魔，沒有事物就見到佛。如果能這樣用，十八界（六根、六塵、六識）從何處產生？』龐居士
【English Translation】 English version People. People are in harmony and merge with all realms. The Shikan (Śamatha-Vipassanā) says: 'Observe the appearance of sentient beings as the appearance of all Buddhas; the measure of the realm of sentient beings as the measure of the realm of all Buddhas; the dwelling of the realm of sentient beings as the dwelling of emptiness. With the Dharma of non-dwelling, with the Dharma of no-appearance, dwell in Prajna (wisdom), not seeing mundane Dharmas. How to abandon? Not seeing sacred Dharmas. How to take? Just dwell in reality.' Thus, observe sentient beings, the true Buddha, and the Dharma realm. Shariputra (Śāriputra) said, 'Clearly understanding this meaning is called a Bodhisattva Mahasattva (great Bodhisattva).' Maitreya (Maitreya) said, 'This person is close to the Buddha's seat because the Buddha awakened to this Dharma.' Manjushri (Mañjuśrī) said, 'Hearing this Dharma without being startled is seeing the Buddha.' The Buddha said, 'Immediately dwelling in the irreversible ground, possessing the six Paramitas (perfections: generosity, morality, patience, diligence, concentration, and wisdom), possessing all Buddha Dharmas.' As mentioned above, the teachings and principles are without flaw, but correct understanding is difficult to arise, and the power of faith is insufficient. If one believes without understanding, then ignorance will increase day and night. If one understands without believing, then wrong views will increase day and night. Only by believing and understanding can one be in accord with this school. Those who are in accord with this school are very rare. Not only do the Buddhas of the ten directions correspond with me, but the great earth, mountains, and rivers simultaneously attain enlightenment. As Master Zhenjue's (True Enlightenment) song says: 'King of the Dharma, most supreme, Buddhas as numerous as the sands of the Ganges jointly attest. I now understand this wish-fulfilling jewel; those who believe and accept it all correspond.' Zen Master Baizhang (Hyakujo) said: 'As long as all illumination and function are allowed, let listening be free and uninhibited; crying, laughing, and language all become the wisdom of the Buddha.' Those who understand in this way will become Buddhas at every moment, and no one will fail to attain the Way. Natural and spontaneous, what does it have to do with fabrication? Therefore, the Lotus Sutra says: 'And also see all the Tathagatas (Thus Come Ones), naturally accomplishing the Buddha Way.' The Dharma Realm Seal says: 'At the moment of first aspiration, one attains right enlightenment; suffering and joy are equal, one flavor of Buddha.' It also says: 'The Dharma of stillness, when differentiated, is called sentient beings; that which has not moved from the beginning is called Buddha.' Master Rong's verse says: 'Dharma forbearance first transforms the three poisons (greed, hatred, and delusion) together; Buddha-nature is always with the six senses (eye, ear, nose, tongue, body, and mind). Just believe and grind the mind to produce wondrous treasures; why bother searching for a bright pearl outside the robe?' Layman Pang's (Pang Yun) verse says: 'The Buddha is not apart from the mind, and the mind is not apart from the Buddha. The mind being still is Nirvana; the mind being active has things. Things will turn into demons; without things, one sees the Buddha. If one can use it like this, where do the eighteen realms (six senses, six sense objects, and six consciousnesses) come from?'
士偈云。不用苦多聞。看他彼上人。百億及日月。纂在一毛鱗。心但寂無相。即出無明津。若能如是學。幾許省精神。寒山子詩云。寄語諸仁者。復以何為懷。達道自見性。見性即如來。天真元具足。修證轉差回。棄本卻逐末。只守一場呆。志公和尚歌云。佛體本是心作。那得文字中覓。將佛求佛辛苦。坐地自致徭役。一缽和尚歌云。莫更將身造水泡。百毛流血是誰教。不如靜坐真如地。頂上從他鵲作巢。萬代金輪聖王子。只者真如靈覺是。菩提樹下度眾生。度盡眾生出生死。不生死。真丈夫。無形無相大毗盧。塵勞滅盡真如在。一顆圓明無價珠。布袋和尚歌云。只個心心心是佛。十方世界最靈物。縱橫妙用可憐生。一切不如心真實。騰騰自在無所為。閑閑究竟出家兒。若睹目前真太道。不見纖毫也大奇。萬法何殊心何異。何勞更用尋經義。心王本自絕多知。智者只明無學地。
問。凡聖皆同一心真性。成佛。云何見有前後。
答。見雖前後。性且不虧。跡任升沉理亦無爽。如昏睡心中有覺悟之性。以眠熟未惺故。寤來即現。似嬰孩身內具大人之相。以力用未充故。長成即備。一切眾生。以無明夢未惺。覺道力未具。則佛性未現。法身未圓。豈是一切含生。而不具如來藏性。
古德問云。佛性共有
【現代漢語翻譯】 士偈說：『不用費力去廣泛地聽聞，看看那些高僧大德，百億個世界和日月，都包含在一根毫毛的鱗片中。心中只要寂靜無相，就能超出無明的困境。如果能夠這樣學習，可以節省多少精神啊！』 寒山子的詩說：『告訴各位仁者，你們又在追求什麼呢？通達真理自然能見到自性，見到自性就是如來。天真的本性本來就具足，通過修行反而會產生偏差。拋棄根本卻去追逐末節，只是徒勞地守著一場空。』 志公和尚的歌說：『佛的本體本來就是心所造，哪裡能在文字中尋找？將佛來求佛，真是辛苦，坐在原地自己給自己找麻煩。』 一缽和尚的歌說：『不要再用身體去製造水泡般的幻象，百毛流血是誰教你的？不如安住于真如之地，任憑喜鵲在頭頂上築巢。』 『萬代的金輪聖王子，就是這真如靈覺。在菩提樹下度化眾生，度盡眾生脫離生死。不生不死的，才是真丈夫。無形無相的大毗盧遮那佛（Vairocana，佛的名字）。塵世的煩惱滅盡，真如本性就顯現，就像一顆圓明無價的寶珠。』 布袋和尚的歌說：『就是這個心，心，心就是佛，十方世界最靈妙的東西。縱橫自在的妙用，真是令人憐愛，一切都不如心真實。』 『騰騰自在，無所作為，閒適自在，才是真正的出家人。如果能看到眼前的真大道，即使看不到絲毫，也是非常奇妙。萬法有什麼不同？心又有什麼差異？何必再費力去尋找經書的意義？心王本來就斷絕了多餘的知識，智者只要明白無學的境界。』
問：凡人和聖人都有同一顆心，同一個真性，成佛，為什麼看起來有先後呢？
答：見證雖然有先後，但本性並沒有虧損。事蹟任憑升沉，真理也沒有差錯。比如昏睡的心中具有覺悟的本性，因為睡得很熟還沒有醒來，所以覺悟要等到醒來后才會顯現。又像嬰兒的身體里具有大人的相貌，因為力量還沒有充足，所以要等到長大后才會具備。一切眾生，因為無明的夢還沒有醒來，覺悟的道力還沒有具備，所以佛性還沒有顯現，法身還沒有圓滿。難道一切有情眾生，而不具備如來藏性（Tathagatagarbha，如來藏）嗎？
古德問道：佛性是共有的嗎？
【English Translation】 The Gatha of a Scholar says: 'No need to toil in extensive learning, look at those eminent monks. Hundreds of billions of worlds and suns and moons, are contained within a single hair's scale. If the mind is only still and without form, it will transcend the ford of ignorance. If one can learn in this way, how much energy can be saved!' Han Shan's (Cold Mountain) poem says: 'Tell all you benevolent ones, what are you cherishing again? Attaining the Dao naturally reveals the self-nature, seeing the self-nature is thus the Tathagata (Tathagata, meaning 'Thus Come One', a title for the Buddha). The original true nature is inherently complete, cultivation and realization instead bring deviation. Abandoning the root and chasing the branch, only guarding a field of foolishness.' Zen Master Zhigong's song says: 'The Buddha's essence is originally made by the mind, how can it be sought in words? Taking the Buddha to seek the Buddha is laborious, sitting in place and bringing trouble upon oneself.' Monk Yibo's song says: 'Do not further use the body to create water bubble-like illusions, who taught you to bleed from every pore? It is better to abide in the land of True Thusness (Bhutatathata, ultimate reality), letting magpies build nests on your head.' 'The holy prince of the golden wheel for ten thousand generations, is just this True Thusness and spiritual awareness. Under the Bodhi tree, he delivers sentient beings, delivering all sentient beings from birth and death. Not being born and not dying, is the true hero. The formless and imageless great Vairocana (Vairocana, name of a Buddha). When the defilements of the world are extinguished, True Thusness is present, like a perfect and priceless pearl.' Monk Budai's (Cloth Bag) song says: 'Just this mind, mind, mind is the Buddha, the most spiritual thing in the ten directions. The wonderful function of freedom and ease, is truly pitiable, everything is not as real as the mind.' 'Soaring freely, doing nothing, leisurely and ultimately a renunciate. If one can see the true great Dao before one's eyes, even if one sees not a hair, it is also greatly wondrous. What is different about the myriad dharmas? What is different about the mind? Why bother to seek the meaning of scriptures? The mind-king originally cuts off excessive knowledge, the wise only understand the ground of no-learning.'
Question: Ordinary beings and sages all have the same mind and true nature, becoming a Buddha, why does it seem to have a sequence?
Answer: Although the seeing has a sequence, the nature is not deficient. Events may rise and fall, but the principle is without error. For example, in a drowsy mind there is the nature of awakening, because one is deeply asleep and has not yet awakened, so the awakening will appear after waking up. It is like an infant's body having the appearance of an adult, because the strength is not yet sufficient, so it will be complete after growing up. All sentient beings, because the dream of ignorance has not yet awakened, the power of awakening the Dao has not yet been equipped, so the Buddha-nature has not yet appeared, and the Dharma-body has not yet been perfected. Could it be that all sentient beings do not possess the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) nature?
An ancient master asked: Is Buddha-nature shared?
。諸佛。成佛時。眾生盡合成佛。若言各別有。應是無常。
答。佛性與一切眾生共有。所證是一。能證有前後。是故諸佛成道。我等輪迴。前後約時。性無本末。如昔人云。法身一相。瞻仰異容。正教無偏。說聽殊旨。故攝論偈云。眾生罪不現。如月于破器。遍滿諸世間。由法光如日。釋云。如破器中。水不得住。水不住故。月則不現。如是有情身中。無有奢摩他水。佛月不現。佛雖不現。然遍一切施作佛事。譬如日光。遍滿世間作諸佛事。成熟有情。又如今己眼不明者。皆為執著凡聖。有所繫故。如萬回和尚歌云。黑白兩亡開佛眼。不繫一法出蓮叢。真空不壞靈智性。妙用恒常無作功。聖智本來成佛道。寂光非照自圓通。
宗鏡錄卷第十九
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第二十
慧日永明寺主智覺禪師延壽集
夫正因佛性。眾生共有。經云。不由觀智所顯。則道常披露。云何異生。迷而不悟。
答。智論云。眾生心性。猶如利刀。唯用割泥。泥無所成。刀日就損。理體常妙。眾生自粗。能善用之。即合本妙。又譬如一器中水淡味恒然。若著甘草則甜。下黃連則苦。眾生心水。亦復如是。起妄染
【現代漢語翻譯】 現代漢語譯本： 問：諸佛成佛的時候，所有眾生都一起成佛了嗎？如果說成佛是各自獨立的，那應該是無常的。
答：佛性與一切眾生共同擁有，所證悟的境界是同一個。能證悟有先後順序，所以諸佛成道，而我們還在輪迴。先後是就時間而言，佛性本身沒有本末之分。如同過去的人所說：『法身只有一個相，瞻仰卻有不同的容貌；正教沒有偏頗，說法和聽法卻有不同的旨趣。』所以《攝大乘論》的偈頌說：『眾生的罪業沒有顯現，就像月亮在破損的器皿中無法顯現一樣。佛法遍滿所有世間，依靠法光就像太陽一樣。』解釋說，就像破損的器皿中，水無法停留，水無法停留，月亮就不會顯現。同樣，在有情眾生的身中，沒有奢摩他（止，samatha）之水，佛的月亮就不會顯現。佛雖然不顯現，卻遍滿一切處做著佛事，譬如日光，遍滿世間做著各種佛事，成熟有情眾生。又如現在眼睛不明亮的人，都是因為執著凡聖，有所牽繫。就像萬回和尚的歌所說：『黑白兩亡開佛眼，不繫一法出蓮叢。真空不壞靈智性，妙用恒常無作功。聖智本來成佛道，寂光非照自圓通。』
《宗鏡錄》卷第十九
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第二十
慧日永明寺主智覺禪師延壽集
正因佛性，眾生共同擁有。《經》上說：『不由觀智所顯，則道常披露。』為什麼不同的眾生，迷惑而不覺悟呢？
答：《智論》說：『眾生的心性，猶如鋒利的刀，只用來割泥，泥沒有什麼成就，刀卻日益磨損。』理體本來是微妙的，眾生自己變得粗糙。如果能善於運用它，就能與本來的微妙相合。又譬如一個器皿中的水，淡味是恒常的，如果放入甘草就變甜，放入黃連就變苦。眾生的心水，也是如此，生起虛妄的染著。
【English Translation】 English version: Question: When all Buddhas attain Buddhahood, do all sentient beings attain Buddhahood together? If it is said that each attainment of Buddhahood is separate, then it should be impermanent.
Answer: Buddha-nature is shared by all sentient beings, and the state of enlightenment attained is the same. The ability to attain enlightenment has a sequence, so the Buddhas attain enlightenment, while we are still in Samsara (輪迴). The sequence refers to time, but Buddha-nature itself has no beginning or end. It is like what the ancients said: 'The Dharmakaya (法身) has only one form, but the appearance of veneration is different; the true teaching has no bias, but the explanation and listening have different purposes.' Therefore, the verse in the Mahāyānasaṃgraha (攝大乘論) says: 'The sins of sentient beings are not manifested, just as the moon cannot be seen in a broken vessel. The Dharma pervades all worlds, relying on the light of the Dharma like the sun.' The explanation says, just as in a broken vessel, water cannot stay, and if water cannot stay, the moon will not appear. Similarly, in the bodies of sentient beings, there is no samatha (奢摩他) water, and the moon of the Buddha will not appear. Although the Buddha does not appear, he pervades everywhere doing Buddha-work, like the sunlight, pervading the world doing various Buddha-works, maturing sentient beings. Furthermore, those whose eyes are not clear now are all because they are attached to the mundane and the sacred, and are bound by something. It is like the song of Monk Wanhui (萬回和尚): 'When black and white are both gone, the Buddha-eye opens; not bound by a single Dharma, one emerges from the lotus cluster. True emptiness does not destroy the spiritual wisdom-nature; its wondrous function is constant and without effort. Sacred wisdom originally accomplishes the Buddha-path; serene light is not illumination, but self-perfected thorough understanding.'
Zong Jing Lu (宗鏡錄) Volume 19
Engraved by the Grand Repository Supervisor of the Bingwu Year Taisho Tripitaka Volume 48, No. 2016 Zong Jing Lu
Zong Jing Lu Volume 20
Compiled by Chan Master Zhijue Yanshou (智覺禪師延壽), Abbot of Hui Ri Yong Ming Temple
The true cause of Buddha-nature is shared by all sentient beings. The Sutra says: 'If it is not revealed by contemplative wisdom, then the path is always disclosed.' Why are different beings deluded and not enlightened?
Answer: The Mahāprajñāpāramitāśāstra (智論) says: 'The mind-nature of sentient beings is like a sharp knife, only used to cut mud; the mud achieves nothing, but the knife is worn down day by day.' The principle-essence is originally subtle, but sentient beings themselves become coarse. If one can use it well, then it can be combined with the original subtlety. It is also like the water in a vessel, the bland taste is constant; if sweet grass is added, it becomes sweet, and if Coptis chinensis (黃連) is added, it becomes bitter. The mind-water of sentient beings is also like this, giving rise to false defilements.
則凡。冥真空則聖。其心之性。未嘗變異。如華嚴經偈云。譬如凈日月。皎鏡在虛空。影現於眾水。不為水所雜。菩薩凈法輪。當知亦如是。現世間心水。不為世所雜。如華嚴疏云。一切法有二。一是所迷。謂緣起不實。故如幻。緣成。故無性。二是能迷。遍計無物。故如空。妄計。故無相。又以不覺。故不知有。以不信。故不承當。但起無明。空成倒想。如夜繩不動。疑之為蛇。闇室本空。怖之有鬼。故知本無迷悟。妄有升沉。昔迷悟而似迷。今悟迷而非悟。但以內見自隔。客塵所遮。于體上分遠近之情。向性中立凡聖之量。如勝思惟梵天所問經云。梵天問文殊師利。比丘云何親近於佛。答言。梵天。若比丘于諸法中。不見有法。若近若遠。是則名為親近於佛。大集經云。不覺一法。微相者。乃能了知如來出世。無出之出。即是佛出。是以若不見一法。常見諸佛。則千里同風。若見一法。不見諸佛。則對面胡越。故知背心合境。頓起塵勞。背境合心。圓照法界。何者。心是所依。法是能依。能依從所依起。如水是所依。波是能依。離水無波。離心無法。又心是能生。法是所生。如木能生火。木是能生。火是所生。離木無火。離心無法。故知不即心為道者。如千人排門。無一得入。若了心頓入者。猶一人拔關。能通萬
【現代漢語翻譯】 現代漢語譯本：那麼，凡夫俗子執迷於表象，而證悟了冥真空性（指超越一切表象的真實本性）的人則是聖人。他們的心性和本性，從未改變或變異。正如《華嚴經》的偈語所說：『譬如清凈的日月，明亮地懸掛在虛空中，影子顯現在眾多的水中，卻不會被水所混雜。菩薩清凈的法輪（指佛法的教義和實踐），應當知道也是如此。顯現在世間的心水之中，卻不會被世俗所混雜。』 正如《華嚴經疏》所說：『一切法有兩種，一是所迷，指的是緣起（指事物相互依存的產生）不真實，所以如幻象一般。因緣和合而成，所以沒有自性。二是能迷，普遍地認為沒有實物，所以如虛空一般。虛妄地計較，所以沒有真實的相狀。』又因為不覺悟，所以不知道實相的存在；因為不相信，所以不肯承擔。只是生起無明（指對事物真相的迷惑），憑空產生顛倒的妄想。就像夜晚繩子靜止不動，卻懷疑它是蛇；黑暗的房間本來空無一物，卻害怕有鬼。所以知道本來沒有迷悟，只是虛妄地有升沉。過去迷惑時好像真的迷惑，現在覺悟了才知道迷惑並非真實。只是因為內在的偏見自我隔絕，被外來的塵埃所遮蔽，在本體上區分遠近的情感，在本性中設立凡聖的界限。正如《勝思惟梵天所問經》所說：梵天問文殊師利（Manjushri，智慧的象徵）：『比丘（指佛教的出家修行者）如何親近於佛？』文殊師利回答說：『梵天，如果比丘在諸法（指一切事物和現象）中，不見有任何法，無論是近還是遠，這就叫做親近於佛。』 《大集經》說：『不覺察一法（指最小的現象）的細微相狀的人，才能了知如來（指佛）出世，是無出之出，也就是真正的佛出世。』因此，如果不見一法，卻能常見諸佛，那麼即使相隔千里也能同心同德；如果只見一法，卻不見諸佛，那麼即使面對面也如同身處胡越（指遙遠的地方）。所以知道背離自心而執著于外境，就會立刻生起煩惱；背離外境而回歸自心，就能圓滿地照亮整個法界。為什麼呢？因為心是所依，法是能依，能依從所依而生起，就像水是所依，波浪是能依，離開水就沒有波浪，離開心就沒有法。而且心是能生，法是所生，就像木頭能生火，木頭是能生，火是所生，離開木頭就沒有火，離開心就沒有法。所以知道不直接以心為道的人，就像千人擁擠著推門，沒有一人能夠進入；如果明白了心而頓悟的人，就像一人拔開門閂，就能暢通無阻。
【English Translation】 English version: Thus, ordinary people are attached to appearances, while those who realize the emptiness of the true nature (referring to the true nature beyond all appearances) are sages. Their minds and natures have never changed or varied. Just as the verse in the Avatamsaka Sutra says: 'Like the pure sun and moon, brightly hanging in the empty sky, their reflections appear in many waters, yet they are not mixed with the water. The pure Dharma wheel (referring to the teachings and practices of Buddhism) of the Bodhisattva (a being striving for enlightenment), should be known to be like this as well. It appears in the mind-water of the world, yet it is not mixed with the world.' As the commentary on the Avatamsaka Sutra says: 'All dharmas (referring to all things and phenomena) have two aspects: one is what is deluded, referring to dependent origination (the interdependent arising of things) being unreal, so it is like an illusion. Because it is formed by conditions, it has no inherent nature. The other is what causes delusion, universally thinking there is no substance, so it is like emptiness. Falsely calculating, so it has no real form.' Furthermore, because of non-awakening, one does not know the existence of true reality; because of disbelief, one is unwilling to accept it. One only gives rise to ignorance (referring to the confusion about the truth of things), and creates inverted delusions out of thin air. Just like a rope still at night is mistaken for a snake; a dark room is originally empty, but one is afraid of ghosts. Therefore, know that there is originally no delusion or enlightenment, only falsely arising and falling. In the past, delusion seemed real, but now that one is enlightened, one knows that delusion is not real. It is only because of internal prejudice that one isolates oneself, and is obscured by external dust, distinguishing between near and far emotions in the essence, and establishing the boundaries of ordinary and holy in the nature. As the Vimalakirti Nirdesa Sutra says: Brahma (a celestial being) asked Manjushri (symbol of wisdom): 'How does a Bhikshu (a Buddhist monastic) get close to the Buddha?' Manjushri replied: 'Brahma, if a Bhikshu, in all dharmas (referring to all things and phenomena), does not see any dharma, whether near or far, this is called getting close to the Buddha.' The Mahasamghata Sutra says: 'One who does not perceive the subtle appearance of a single dharma (referring to the smallest phenomenon) can know that the Tathagata (referring to the Buddha) appears in the world, which is an appearance without appearance, that is, the true appearance of the Buddha.' Therefore, if one does not see a single dharma, but can always see all Buddhas, then even if separated by thousands of miles, they can be of one heart and mind; if one only sees a single dharma, but does not see all Buddhas, then even face to face, they are like being in Hu and Yue (referring to distant places). Therefore, know that turning away from one's own mind and clinging to external circumstances will immediately give rise to afflictions; turning away from external circumstances and returning to one's own mind can perfectly illuminate the entire Dharma realm. Why? Because the mind is what is relied upon, and the dharma is what relies on it, and what relies on it arises from what is relied upon, just as water is what is relied upon, and waves are what rely on it, without water there are no waves, without mind there is no dharma. Moreover, the mind is what can produce, and the dharma is what is produced, just as wood can produce fire, wood is what can produce, and fire is what is produced, without wood there is no fire, without mind there is no dharma. Therefore, know that those who do not directly take the mind as the path are like thousands of people crowding to push the door, none of whom can enter; if one understands the mind and has a sudden enlightenment, it is like one person pulling open the latch, which can be unobstructed.
匯。得宗鏡之要者。其斯謂乎。是以妙性無虧。迷悟自得。一法不動。向背俄分。如首楞嚴經云。佛言。富樓那。又汝問言。地水火風。本性圓融。周遍法界。疑水火性。不相陵滅。又徴虛空。及諸大地。俱遍法界。不合相容。富樓那。譬如虛空體非群相。而不拒彼諸相發揮。所以者何。富樓那。彼太虛空。日照則明。云屯則暗。風搖則動。霽澄則清。氣凝則濁。土積成霾。水澄成映。于意云何。如是殊方諸有為相。為因彼生。為復空有。若彼所生。富樓那。且日照時。既是日明。十方世界同爲日色。云何空中更見圓日。若是空明。空應自照。云何中宵雲霧之時。不生光曜。當知是明。非日非空。不異空日。觀相元妄。無可指陳。猶邀空華。結為空果。云何詰其相陵滅義。觀性元真。唯妙覺明。妙覺明心。先非水火。云何復問不相容者。真妙覺明。亦復如是。汝以空明。則有空現。地水火風各各發明。則各各現。若俱發明。則有俱現。云何俱現。富樓那。如一水中。現於日影。兩人同觀水中之日。東西各行。則各有日隨二人去。一東一西。先無準的。不應難言。此日是一。云何各行。各曰既雙。云何現一。宛轉虛妄。無可憑據。富樓那。汝以色空相傾相奪。于如來藏。而如來藏。隨為色空。周遍法界。是故於中。風動
【現代漢語翻譯】 現代漢語譯本：能夠領會《宗鏡錄》要旨的人，大概就是這樣吧。因此，妙性本來就沒有虧損，覺悟與迷惑都是自己造成的。本體一法本來不動，背離與趨向卻在頃刻間區分開來。如同《首楞嚴經》所說：佛說：『富樓那（Purna，人名）。你又問，地、水、火、風（earth, water, fire, wind）的本性圓融，周遍法界（Dharmadhatu，宇宙），疑惑水火的性質互相不能侵凌消滅。又質問虛空以及諸大地，都周遍法界，不能互相容納。富樓那，譬如虛空，本體並非各種現象，但不拒絕各種現象的顯現。這是為什麼呢？富樓那，那太虛空，太陽照耀就明亮，云聚集就昏暗，風搖動就動盪，雨後放晴就清澈，氣凝聚就渾濁，塵土堆積就形成霧霾，水澄清就映照萬物。你認為如何？像這樣不同地方的各種有為現象，是由於虛空而產生，還是本來就存在於虛空之中？如果是由於虛空而產生，富樓那，且說太陽照耀時，既然是太陽的光明，十方世界都同樣是太陽的顏色，為什麼空中還能看到圓圓的太陽？如果是虛空本身光明，虛空應該自己照亮，為什麼在半夜雲霧的時候，不產生光亮？應當知道，這光明，非太陽也非虛空，不異於虛空和太陽，觀察現象原本是虛妄的，沒有什麼可以指明陳述的，就像想要在虛空中摘取花朵，結成實在的果實一樣。怎麼能追問它們互相侵凌消滅的意義呢？觀察自性原本是真實的，唯有微妙覺明。微妙覺明之心，本來就不是水火，怎麼又問它們不能相容呢？真妙覺明，也是這樣。你以虛空光明，就有了虛空的顯現；地、水、火、風各自顯發光明，就各自顯現；如果都顯發光明，就都有顯現。怎麼都有顯現呢？富樓那，如同一水中，顯現出太陽的影子，兩個人同時觀看水中的太陽，向東西方向各自行走，那麼各自都有一個太陽隨著二人離去，一個向東一個向西，事先沒有固定的位置。不應該難以理解地說，這個太陽是一個，為什麼各自離去？各自的太陽既然是兩個，為什麼顯現為一個？完全是虛妄的，沒有什麼可以作為依據。富樓那，你以色（rupa，物質）和空（sunyata，空性）互相傾軋爭奪，在如來藏（Tathagatagarbha，如來藏），而如來藏，隨著成為色和空，周遍法界。因此，在如來藏中，風動』
【English Translation】 English version: Those who grasp the essence of the 『Zong Jing Lu』 are probably like this. Therefore, the wonderful nature is originally without deficiency, and enlightenment and delusion arise from oneself. The one dharma of the essence is originally unmoving, yet turning away and turning towards are distinguished in an instant. As the Shurangama Sutra says: The Buddha said: 『Purna (person's name), you also ask, the fundamental nature of earth, water, fire, and wind (earth, water, fire, wind) is perfectly fused, pervading the Dharmadhatu (Dharmadhatu, the universe), and you doubt that the natures of water and fire cannot invade and destroy each other. You also question that emptiness and the great earth both pervade the Dharmadhatu and cannot accommodate each other. Purna, it is like emptiness, whose essence is not the various phenomena, yet it does not reject the manifestation of those phenomena. Why is this? Purna, that great emptiness, when the sun shines, it is bright; when clouds gather, it is dark; when the wind blows, it moves; when the rain clears, it is clear; when the air condenses, it is turbid; when dust accumulates, it forms haze; when water clears, it reflects all things. What do you think? Like these various conditioned phenomena in different places, are they produced because of emptiness, or do they originally exist within emptiness? If they are produced because of emptiness, Purna, let's say when the sun shines, since it is the light of the sun, the ten directions of the world are all the color of the sun, why can we still see a round sun in the sky? If emptiness itself is bright, emptiness should illuminate itself, why doesn't it produce light during cloudy nights? It should be known that this light is neither the sun nor emptiness, yet it is not different from emptiness and the sun. Observing phenomena is originally illusory, and there is nothing that can be pointed out and stated, just like wanting to pick flowers in emptiness and form real fruits. How can one question the meaning of their mutual invasion and destruction? Observing the nature is originally true, only the wonderful and enlightened awareness. The mind of wonderful and enlightened awareness is originally not water or fire, so why ask if they cannot accommodate each other? The true and wonderful enlightened awareness is also like this. You use emptiness and light, then there is the appearance of emptiness; earth, water, fire, and wind each manifest their light, then each appears; if they all manifest their light, then they all appear. How do they all appear? Purna, like in one water, the shadow of the sun appears, two people look at the sun in the water at the same time, and walk in the east and west directions respectively, then each has a sun following the two people away, one to the east and one to the west, without a fixed position beforehand. It should not be difficult to understand and say that this sun is one, why do they each leave? Since each sun is two, why does it appear as one? It is completely illusory, and there is nothing to rely on. Purna, you use form (rupa, material) and emptiness (sunyata, emptiness) to encroach and seize each other, in the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata), and the Tathagatagarbha, as it becomes form and emptiness, pervades the Dharmadhatu. Therefore, in the Tathagatagarbha, the wind moves』
空澄。日明云暗。眾生迷悶。背覺合塵。故發塵勞。有世間相。我以妙明不生不滅。合如來藏。而如來藏。唯妙覺明。圓照法界。故知妙覺明心。湛然不動。因業發現。隨為色空。周遍法界。眾生背其本覺。妄執情塵。翻于平等一真覺中。認所現差別之境界。隨發明處強說是非。如於虛空體中。定其差別。實謂虛妄顛倒。無理可憑。凡掛聖智真詮。悉為破其顛倒。若知顛倒不實。自然無法可論。如華嚴經云。以智入於一切佛法。為眾生說。令除顛倒。然知不離眾生有顛倒。不離顛倒有眾生。不于顛倒內有眾生。不于眾生內有顛倒。亦非顛倒是眾生。亦非眾生是顛倒。顛倒非內法。顛倒非外法。眾生非內法。眾生非外法。一切諸法。虛妄不實。速起速滅。無有堅固。如夢如影。如幻如化。誑惑愚夫。如疏釋云。經文有四對。前三對二互相望。后一對當體以辯。前三對中。前二不離。后一不即。即顯生之與倒。非即離也。眾生即能起顛倒之人。乃染分依他。顛倒即所起之妄。是遍計所執。初對明不離者。謂依似執實。故。離生無倒。依執似起。離倒無生。第二對明不相在。重釋前義。言不離者。明因果相待緣成。非先有體。二物相在。因中無果。故倒內無生。若必有者。則應遍計是依他起。果中無因。故生內無到若要令有
【現代漢語翻譯】 空澄（Kōng Chéng，人名）。日光明亮時，雲朵便顯得昏暗。眾生因此感到迷惑困頓，背離了覺悟而與塵世相合，所以生髮了塵勞，產生了世間的種種表象。我以微妙光明的、不生不滅的本性，與如來藏（Rúlái Zàng，如來所證悟的真如自性）相合。而如來藏，唯有微妙覺明，能夠圓滿地照耀整個法界。因此可知，微妙覺明之心，是湛然不動的。由於業力的顯現，便隨之化為色和空，周遍于整個法界。眾生背離了他們本有的覺悟，虛妄地執著于情塵，反而在這平等而唯一的真覺之中，去認知那所顯現的差別的境界，並隨著所顯現之處，強行地分辨是非。這就好比在虛空的本體之中，去確定種種差別一樣，實在是虛妄顛倒，沒有任何道理可以依憑。凡是涉及聖智的真實詮釋，都是爲了破除這種顛倒。如果知道顛倒是不真實的，自然就沒有什麼法可以討論了。正如《華嚴經》（Huáyán Jīng）所說：『以智慧進入一切佛法，為眾生宣說，令其去除顛倒。』然而要知道，不能離開眾生而有顛倒，也不能離開顛倒而有眾生。不是在顛倒之內有眾生，也不是在眾生之內有顛倒。也不是顛倒就是眾生，也不是眾生就是顛倒。顛倒不是內在的法，顛倒也不是外在的法。眾生不是內在的法，眾生也不是外在的法。一切諸法，都是虛妄不實的，迅速生起又迅速滅去，沒有什麼是堅固的，如同夢境、如同影子、如同幻術、如同變化，迷惑愚笨之人。』正如疏釋所說：『經文有四對，前三對是互相觀望，后一對是就本體來辨析。前三對中，前二是不離，后一是不即。這顯示了生與顛倒，並非即是也非離也。眾生即是能夠生起顛倒之人，乃是染分依他。顛倒即是所生起的虛妄，是遍計所執。初對說明不離，是說依似執實。所以，離開生就沒有顛倒，依執似而生起，離開顛倒就沒有生。第二對說明不相在，是重釋前義。說不離，是說明因果相待而緣成，並非先有本體，二物相在。因中沒有果，所以顛倒內沒有生。如果必定要有，那麼就應該遍計是依他起。果中沒有因，所以生內沒有倒，如果要令有』
【English Translation】 Kong Cheng (Kōng Chéng, a name). When the sun is bright, the clouds appear dark. Sentient beings are thus confused and bewildered, turning away from enlightenment and aligning with the dust of the world, hence generating afflictions and worldly appearances. I, with my wondrously bright, unborn and undying nature, unite with the Tathagatagarbha (Rúlái Zàng, the true nature of Suchness realized by the Tathagata). And the Tathagatagarbha is solely wondrously enlightened and bright, capable of perfectly illuminating the entire Dharmadhatu. Therefore, it can be known that the wondrously enlightened and bright mind is serenely unmoving. Due to the manifestation of karma, it transforms into form and emptiness, pervading the entire Dharmadhatu. Sentient beings turn away from their inherent enlightenment, falsely clinging to emotional dust, and instead, within this equal and singular true enlightenment, recognize the differentiated realms that appear, forcibly distinguishing right from wrong according to where they appear. This is like defining differences within the essence of emptiness, which is truly false, inverted, and without any reason to rely upon. All true interpretations involving sacred wisdom are intended to dispel this inversion. If one knows that inversion is unreal, then naturally there is nothing to discuss. As the Avatamsaka Sutra (Huáyán Jīng) says: 'Entering all Buddha-dharmas with wisdom, speaking to sentient beings, causing them to remove inversion.' However, it should be known that there is no inversion without sentient beings, and no sentient beings without inversion. There are no sentient beings within inversion, and no inversion within sentient beings. Neither is inversion sentient beings, nor are sentient beings inversion. Inversion is not an internal dharma, and inversion is not an external dharma. Sentient beings are not an internal dharma, and sentient beings are not an external dharma. All dharmas are false and unreal, arising and ceasing rapidly, with nothing being solid, like dreams, like shadows, like illusions, like transformations, deceiving foolish people.' As the commentary explains: 'The sutra text has four pairs, the first three pairs are viewed mutually, and the last pair is analyzed based on the essence. Among the first three pairs, the first two are inseparable, and the last one is not identical. This shows that birth and inversion are neither identical nor separate. Sentient beings are those who can generate inversion, which is the defiled dependent origination. Inversion is the falsehood that arises, which is the completely conceptualized. The first pair explains inseparability, saying that it relies on seeming to grasp reality. Therefore, without birth, there is no inversion; relying on grasping seeming arises, without inversion, there is no birth. The second pair explains non-coexistence, which is a reinterpretation of the previous meaning. Saying inseparable explains that cause and effect depend on each other and arise from conditions, not that there is a pre-existing essence, and the two things coexist. There is no effect in the cause, so there is no birth within inversion. If it must exist, then the completely conceptualized should be dependent origination. There is no cause in the effect, so there is no inversion within birth, if you want to make it exist'
者。則應無有不倒眾生。第三對明不即。不壞因果。能所遍計之二相故。由前三對。則知生倒非一非異。非即非離。第四對當體以辯。倒心托境方生。故非內法。若是內者。無境應有境。由情計。故非外法。若是外者。智者于境。不應不染。既非內外。寧在中間。則當體自虛。將何對他。以明即離。眾生亦爾。即蘊求無。故非內法。離蘊亦無。故非外法。既非內外。亦絕中間。本性自空。何能起倒。將何對他。明非即離。既如是知。則自無倒。為物說此倒惑自除。因謂由不達緣成不堅。妄生遍計。故云誑惑愚夫。實則愚夫自誑。若獼猴執月。非月執獼猴。又中觀論偈云。有倒不生倒。無倒不生倒。倒者不生倒。不倒亦不倒。若於顛倒時。亦不生顛倒。汝可自觀察。誰生於顛倒。已顛倒者。則更不生顛倒。已顛倒故。不顛倒者。亦不顛倒。無有顛倒。故顛倒時。亦無顛倒。有二過故。汝今除憍慢心。善自觀察。誰為顛倒者。複次諸顛倒不生。云何有此義。無有顛倒故。何有顛倒者。顛倒種種因緣破故。墮在不生。彼貪著不生。謂不生是顛倒實相。是故偈說。云。何名不生為顛倒。乃至無漏法。尚不名為不生相。何況顛倒是不生相。無顛倒何有顛倒者。因倒者有倒故。
問。云何一切顛倒。不成妄耶。
答。
【現代漢語翻譯】 現代漢語譯本 那麼，應該沒有不顛倒的眾生了。第三對說明不即，不壞因果，能取和所取二相的遍計執性。通過前面三對的分析，就知道生起顛倒既不是一也不是異，既不是即也不是離。第四對從本體上進行辨析，顛倒之心依託外境才產生，所以不是內在的法。如果是內在的，沒有外境也應該有顛倒。由於情識的計度，所以不是外在的法。如果是外在的，有智慧的人面對外境，不應該不被染污。既然不是內在也不是外在，難道在中間嗎？那麼本體自然是虛空的，用什麼來對待它，以說明即或離呢？眾生也是這樣，在五蘊中尋求（自我），卻找不到，所以不是內在的法。離開五蘊，也找不到（自我），所以不是外在的法。既然不是內在也不是外在，也斷絕了中間的可能性。本性本來就是空性的，怎麼能生起顛倒？用什麼來對待它，以說明非即非離呢？既然這樣知道了，那麼自身就沒有顛倒。為他人說這些，顛倒迷惑自然消除。因為認為由於不明白緣起性空，妄生遍計執性，所以說『誑惑愚夫』，實際上是愚夫自己欺騙自己。如果像獼猴抓月亮，不是月亮抓獼猴。又《中觀論》的偈頌說：『有顛倒不生顛倒，無顛倒不生顛倒，顛倒者不生顛倒，不顛倒也不顛倒。』如果在顛倒的時候，也不生顛倒。你可以自己觀察，誰生於顛倒？已經顛倒的人，則更不生顛倒，因為已經顛倒了。不顛倒的人，也不顛倒，因為沒有顛倒。所以在顛倒的時候，也沒有顛倒，因為有二種過失。你現在除去憍慢之心，好好地觀察，誰是顛倒者？再次，諸顛倒不生，怎麼會有這個意義呢？因為沒有顛倒，哪裡有顛倒者呢？顛倒的種種因緣被破除，所以墮入不生。他們貪著不生，認為不生是顛倒的實相。所以偈頌說：『什麼叫做不生為顛倒？』乃至無漏法，尚且不叫做不生相，何況顛倒是不生相？沒有顛倒，哪裡有顛倒者？因為有顛倒者才有顛倒。 問：為什麼一切顛倒，不是虛妄的呢？ 答：
【English Translation】 English version Then, there should be no non-deluded beings. The third pair explains non-identity, without destroying cause and effect, and the two aspects of the perceived and the perceiver in the nature of pervasive computation. Through the previous three pairs of analysis, it is known that the arising of delusion is neither one nor different, neither identical nor separate. The fourth pair distinguishes from the essence itself. The mind of delusion arises relying on external objects, so it is not an internal dharma. If it were internal, there should be delusion even without external objects. Due to the calculation of emotions, it is not an external dharma. If it were external, wise people facing external objects should not be undefiled. Since it is neither internal nor external, is it in the middle? Then the essence is naturally empty, what can be used to treat it, to explain identity or separation? Beings are also like this, seeking (self) in the five aggregates, but cannot find it, so it is not an internal dharma. Separated from the five aggregates, (self) cannot be found either, so it is not an external dharma. Since it is neither internal nor external, it also cuts off the possibility of the middle. The inherent nature is originally empty, how can delusion arise? What can be used to treat it, to explain non-identity and non-separation? Since it is known in this way, then there is no delusion in oneself. Speaking these to others, delusion and confusion will naturally be eliminated. Because it is believed that due to not understanding the emptiness of dependent origination, pervasive computation is falsely generated, so it is said 'deceiving foolish people', in fact, it is the foolish people who deceive themselves. If it is like a monkey grasping the moon, it is not the moon grasping the monkey. Also, the verse in the Madhyamaka-karika (Treatise on the Middle Way) says: 'With delusion, delusion does not arise; without delusion, delusion does not arise; the deluded do not give rise to delusion; the non-deluded are also not deluded.' If in the time of delusion, delusion does not arise either. You can observe for yourself, who arises in delusion? Those who are already deluded will not give rise to delusion, because they are already deluded. Those who are not deluded are also not deluded, because there is no delusion. So in the time of delusion, there is also no delusion, because there are two faults. Now remove the mind of arrogance and observe well, who is the deluded one? Furthermore, all delusions do not arise, how can there be this meaning? Because there is no delusion, where is the deluded one? The various causes and conditions of delusion are broken, so they fall into non-arising. They are attached to non-arising, thinking that non-arising is the real aspect of delusion. So the verse says: 'What is called non-arising as delusion?' Even the unconditioned dharma is not called the aspect of non-arising, let alone delusion being the aspect of non-arising? Without delusion, where is the deluded one? Because there is delusion because of the deluded one. Question: Why are all delusions not false? Answer:
只為因情所執。遂成虛妄。以執本空。妄即非妄。如起信鈔云。所執本空。與真心不動。迭相成立。只為所執本空。所以真心不動。只由真心不動。故得所執本空。何異萬像本空。明鏡不動。何謂真妄迭相成立。以迷真起妄。妄因真立。悟妄即真。真從妄顯。
問。如何得離倒不自誑無過耶。
答如大集經云。如第五大。如第七情。如十九界。無出無入。無生無滅。無有造作。無心意識。乃名無過。
問。若心性本凈。云何說客塵染。
答心本清凈。跡亦清凈。體亦清凈。用亦清凈。以不離一心。別有清凈。以妄塵不能染。真法不能凈。何者。離心無異法。豈有染能染耶。亦離心無真法。豈有凈能凈耶。則刀不能自割。指不能自觸。大莊嚴論偈云。已說心性凈。而為客塵染。不離心真如。別有心性凈。不離心之真如。別有異心。謂依他相。說。為自性清凈。此中應知。說心真如。名之為心。即說此心。為自性清凈。此心即是阿摩羅識。又一切眾生。未見性者。雖客塵所隱。五陰所埋。任經生死往來。其性不昧。或遇善友開發。終自顯明。以是出世間常住心寶。豈世間無常敗壞生滅之法。而能墮壞。如貧女室中金藏。雖未掘而匪移。若力士額上寶珠。任斗沒而常在。猶雪山筒中藥味。暫流出而
【現代漢語翻譯】 現代漢語譯本：只因爲對情感的執著，才形成了虛妄。因為執著于原本是空性的事物，虛妄也就不是真正的虛妄了。如同《起信鈔》所說：『所執著的事物原本是空性的，與真心不動搖，相互成立。』正因為所執著的事物原本是空性的，所以真心才不會動搖。正因為真心不動搖，所以才能明白所執著的事物原本是空性的。這與萬象原本是空性的，明鏡不會動搖，有什麼區別呢？什麼叫做真與妄相互成立？因為迷惑于真，才產生了妄，妄因真而存在。領悟了妄即是真，真從妄中顯現。
問：如何才能遠離顛倒、不自欺、沒有過失呢？
答：如同《大集經》所說：如同第五大（地、水、火、風、空），如同第七情（喜、怒、哀、樂、愛、惡、欲），如同十九界（六根、六塵、六識，加上意根），沒有出入，沒有生滅，沒有造作，沒有心意識，這才叫做沒有過失。
問：如果心性原本是清凈的，為什麼說有客塵染污呢？
答：心原本是清凈的，它的跡象也是清凈的，它的本體也是清凈的，它的作用也是清凈的。因為不離一心，另外沒有清凈可言。因為虛妄的塵埃不能染污，真實的佛法也不能凈化。為什麼呢？離開了心，就沒有其他的法，哪裡有染污和能染污呢？同樣，離開了心，就沒有真實的佛法，哪裡有清凈和能清凈呢？這就好比刀不能自己割自己，手指不能自己觸碰自己。《大莊嚴論》的偈頌說：『已經說了心性是清凈的，卻被客塵所染污，不離心之真如，另外有心性清凈。』不離心之真如，另外有異心，這是指依他相而說的。說為自性清凈，這裡應該知道，說心真如，就叫做心，也就是說的這個心，是自性清凈的。這個心就是阿摩羅識（Amala-vijñāna）。而且一切眾生，沒有見到自性的人，雖然被客塵所遮蔽，被五陰（色、受、想、行、識）所埋沒，任憑經歷生死往來，其自性也不會被矇蔽。如果遇到善知識的啓發，終究會自己顯現出來。這是出世間常住的心寶，怎麼會被世間無常敗壞生滅的法所墮落破壞呢？如同貧女房間里的金礦，雖然沒有挖掘出來，也不會轉移；如同力士額頭上的寶珠，任憑在戰鬥中掉落，也始終存在；就像雪山筒中的藥味，暫時流出
【English Translation】 English version: It is only because of attachment to emotions that delusion arises. Because of clinging to what is fundamentally empty, delusion is not truly delusion. As the 'Qixin Chao' (Commentary on the Awakening of Faith) says: 'What is clung to is fundamentally empty, and the unmoving true mind establishes each other.' It is precisely because what is clung to is fundamentally empty that the true mind does not move. It is precisely because the true mind does not move that one can realize what is clung to is fundamentally empty. How is this different from the myriad phenomena being fundamentally empty and the clear mirror not moving? What does it mean for truth and delusion to establish each other? Because of delusion about the truth, delusion arises, and delusion exists because of the truth. When delusion is realized, it is truth, and truth is revealed from delusion.
Question: How can one be free from inversion, not deceive oneself, and be without fault?
Answer: As the 'Mahasamghata Sutra' says: Like the fifth great element (earth, water, fire, wind, space), like the seventh emotion (joy, anger, sorrow, pleasure, love, hate, desire), like the nineteen realms (six senses, six sense objects, six consciousnesses, plus the mind-basis consciousness), there is no coming out, no going in, no birth, no death, no creation, no mind-consciousness. This is called being without fault.
Question: If the nature of the mind is originally pure, why is it said to be defiled by adventitious dust?
Answer: The mind is originally pure, its traces are also pure, its essence is also pure, and its function is also pure. Because there is no purity apart from the one mind. Because false dust cannot defile, and true Dharma cannot purify. Why? Apart from the mind, there is no other Dharma, so where is there defilement and what can defile? Likewise, apart from the mind, there is no true Dharma, so where is there purity and what can purify? It is like a knife cannot cut itself, and a finger cannot touch itself. The verse in the 'Mahavyutpatti' says: 'It has been said that the nature of the mind is pure, but it is defiled by adventitious dust. Apart from the true suchness of the mind, there is another purity of the mind.' Apart from the true suchness of the mind, there is a different mind, which refers to the dependent nature. It is said to be self-nature purity. Here it should be known that saying the true suchness of the mind is called the mind, which is to say that this mind is self-nature purity. This mind is the Amala-vijñāna (immaculate consciousness). Moreover, all sentient beings who have not seen their nature, although obscured by adventitious dust and buried by the five skandhas (form, feeling, perception, mental formations, consciousness), even if they experience birth and death, their nature will not be obscured. If they encounter the guidance of a good friend, it will eventually manifest itself. This is the eternal mind-treasure of transcendence, how can it be corrupted and destroyed by the impermanent, decaying, and arising-and-ceasing dharmas of the world? Like the gold mine in the room of a poor woman, although it has not been excavated, it will not be moved; like the jewel on the forehead of a strong man, even if it falls in battle, it will always be there; like the medicinal flavor in the tube of the snow mountain, temporarily flowing out
恒存。如大地底下金剛。縱穿斫而不壞。是以大涅槃經云。迦葉菩薩白佛言。世尊。我從今日。始得正見。世尊。自是之前。我等悉名邪見之人。世尊。二十五有。有我。不也。佛言。善男子。我者。即是如來藏義。一切眾生。悉有佛性。即是我義。如是我義。從本已來。常為無量煩惱所覆。是故眾生不能得見。善男子。如貧女人。舍內多真金之藏。家人大小。無有知者。時有異人。善知方便。語貧女人。我今雇汝。汝可為我耘除草穢。女即答言。我不能也。汝若能示我子金藏。然後乃當速為汝作。是人復言。我知方便。能示汝子。女人答言。我家大小。尚自不知。況汝能知。是人復言。我今審能。女人答言。我亦欲見並可示我。是人即于其家。掘出真金之藏。女人見已。心生歡喜。生奇特想。宗仰是人。善男子。眾生佛性。亦復如是。一切眾生。不能得見。如彼寶藏。貧人不知。善男子。我今普示一切眾生。所有佛性。為諸煩惱之所覆蔽。如彼貧人。有真金藏。不能得見。如來今日。普示眾生諸覺寶藏。所謂佛性。而諸眾生。見是事已。心生歡喜。歸仰如來。善方便者。即是如來。貧女人者。即是一切無量眾生。真金藏者。即佛性也。乃至譬如王家。有大力士。其人眉間有金剛珠。與餘力士。角力相撲。而彼力士。
【現代漢語翻譯】 現代漢語譯本 恒常存在，如同大地底下的金剛，即使縱向穿鑿也不會損壞。因此《大涅槃經》中說，迦葉菩薩（Kāśyapa Bodhisattva，佛陀的十大弟子之一）對佛說：『世尊，我從今天開始，才真正獲得了正見。世尊，在此之前，我們都可以說是持有邪見的人。』世尊，在二十五有（二十五種存在狀態）中，有『我』嗎？佛說：『善男子，『我』，就是如來藏（Tathāgatagarbha，一切眾生皆具的成佛可能性）的意義。一切眾生，都具有佛性（Buddha-nature），這就是『我』的意義。這樣的『我』的意義，從根本以來，常常被無量的煩惱所覆蓋，所以眾生不能得見。』 『善男子，比如一個貧窮的女人，家中藏有很多真金，家人大小，沒有一個人知道。這時有一個異人，善於使用方法，告訴貧窮的女人說：『我現在僱傭你，你可以為我去除雜草。』女人回答說：『我不能。如果你能指示我金子的藏處，然後我就可以很快為你做。』那人又說：『我知道方法，能指示你金子。』女人回答說：『我家大小，尚且自己都不知道，何況你能知道。』那人又說：『我現在確實能知道。』女人回答說：『我也想見，並且可以指示給我。』那人就在她家，挖掘出真金的寶藏。女人看見后，心中生起歡喜，生起奇特的想法，宗仰這個人。』 『善男子，眾生的佛性，也是這樣。一切眾生，不能得見，如同那寶藏，貧窮的人不知道。善男子，我現在普遍指示一切眾生，所有的佛性，被各種煩惱所覆蓋遮蔽，如同那貧窮的人，有真金的寶藏，卻不能得見。如來今天，普遍指示眾生各種覺悟的寶藏，所謂的佛性，而各種眾生，見到這件事後，心中生起歡喜，歸仰如來。』善於使用方法的人，就是如來，貧窮的女人，就是一切無量的眾生，真金的寶藏，就是佛性。 乃至譬如王家，有一位大力士，他的眉間有一顆金剛珠（vajra jewel），與其他力士角力相撲，而那位力士，
【English Translation】 English version It is eternally existent, like a vajra (diamond) beneath the earth, which cannot be destroyed even if pierced through vertically. Therefore, the Mahāparinirvāṇa Sūtra says: Kāśyapa Bodhisattva (one of the Buddha's ten great disciples) said to the Buddha: 'World-Honored One, from today onwards, I have truly attained right view. World-Honored One, before this, we were all people with wrong views.' World-Honored One, in the twenty-five realms of existence (twenty-five states of being), is there a 'self' (ātman)? The Buddha said: 'Good man, 'self' is the meaning of the Tathāgatagarbha (Buddha-nature, the potential for Buddhahood in all beings). All sentient beings possess Buddha-nature, which is the meaning of 'self'. This meaning of 'self' has been constantly covered by immeasurable afflictions since the beginning, therefore sentient beings cannot see it.' 'Good man, for example, a poor woman has a treasure of true gold hidden in her house, and none of her family members know about it. At this time, a stranger who is skilled in methods tells the poor woman: 'I will hire you now, and you can remove the weeds for me.' The woman replies: 'I cannot. If you can show me the location of the gold treasure, then I will quickly do it for you.' The man then says: 'I know the method and can show you the gold.' The woman replies: 'My family members do not even know about it themselves, how could you know?' The man says again: 'I truly know now.' The woman replies: 'I also want to see it and you can show it to me.' The man then digs out the treasure of true gold in her house. After the woman sees it, joy arises in her heart, she has extraordinary thoughts, and she reveres this man.' 'Good man, the Buddha-nature of sentient beings is also like this. All sentient beings cannot see it, just like the treasure, which the poor person does not know about. Good man, I now universally show all sentient beings that all Buddha-nature is covered and obscured by various afflictions, just like the poor person who has a treasure of true gold but cannot see it. Today, the Tathāgata (Buddha) universally shows sentient beings the treasure of enlightenment, which is called Buddha-nature, and after all sentient beings see this, joy arises in their hearts, and they take refuge in the Tathāgata.' The one skilled in methods is the Tathāgata, the poor woman is all immeasurable sentient beings, and the treasure of true gold is Buddha-nature. Furthermore, for example, in a royal family, there is a strongman who has a vajra jewel (vajra jewel) between his eyebrows, and he wrestles with other strongmen, and that strongman,
以頭牴觸。其額上珠。尋沒膚中。都不自知。是珠所在。其處有瘡。即命良醫。欲自療治。時有明醫。善知方藥。即如是瘡。因珠入體。是珠入皮。即便停住。是時良醫。尋問力士。卿額上珠。為何所在。力士驚答。大師醫王。我額上珠。乃無去耶。是珠今者。為何所在。將非幻化。憂愁啼哭。是時良醫。慰喻力士。汝今不應生大愁苦。汝因斗時。寶珠入體。今在皮里。影現於外。汝曹斗時。瞋恚毒盛。珠陷入體。故不自知。是時力士。不信醫言。若在皮里。膿血不凈。何緣不出。若在筋里。不應可見。汝今云何欺誑於我。時醫執鏡。以照其面。珠在鏡中。明瞭顯現。力士見已。心懷驚怪。生奇特想。善男子。一切眾生。亦復如是。不能親近善知識故。雖有佛性。皆不能見。而為貪淫。瞋恚愚癡。之所覆蔽。故墮地獄。畜生。餓鬼。阿修羅旃陀羅。剎利婆羅門毗舍首陀。生如是等種種家中。因心所起種種業緣。雖受人身。聾盲瘖啞。拘躄癃跛。於二十五有。受諸果報。貪淫瞋恚愚癡覆心。不知佛性。如彼力士。寶珠在體。謂呼失去。眾生亦爾。不知親近善知識故。不識如來微密寶藏。修學無我。喻如非聖。雖說有我。亦復不知我之真性。我諸弟子。亦復如是。不知親近善知識故。修學無我。亦復不知無我之處。尚自不
【現代漢語翻譯】 現代漢語譯本： （力士）用頭去牴觸（對方），他額頭上的寶珠，隨即陷入面板之中，自己完全不知道，也不知道寶珠在哪裡。他受傷的地方生了瘡，就請來好醫生，想要自己治療。當時有一位明醫，很擅長方藥，他觀察這個瘡，是因為寶珠進入了體內，這寶珠進入面板，就停留在那裡。這時，好醫生就問力士：『你的額頭上的寶珠，現在在哪裡？』力士驚慌地回答：『大師醫王，我的額頭上的寶珠，難道不是沒有了嗎？這寶珠現在，在哪裡呢？莫非是幻化消失了？』於是憂愁地啼哭。這時，好醫生安慰力士：『你現在不應該生起這麼大的愁苦。你因為爭鬥的時候，寶珠進入了體內，現在就在面板裡面，影子顯現在外面。你們爭鬥的時候，嗔恚的毒性很盛，寶珠陷入體內，所以自己不知道。』這時，力士不相信醫生的話：『如果在面板裡面，膿血不乾淨，怎麼會不出來？如果在筋裡面，不應該能看見。你現在怎麼欺騙我？』當時醫生拿著鏡子，來照他的臉，寶珠在鏡子中，明明白白地顯現出來。力士看見后，心中感到驚怪，生起奇特的想法。 『善男子，一切眾生，也是這樣。因為不能親近善知識（指能夠引導人們走向正道的良師益友），雖然有佛性（指所有眾生都具有成佛的潛能），都不能看見，而被貪淫、嗔恚、愚癡所覆蓋遮蔽，所以墮入地獄、畜生、餓鬼、阿修羅（均為六道輪迴中的惡道），以及旃陀羅（古印度社會中的賤民）、剎利（古印度社會中的統治階級和武士階級）、婆羅門（古印度社會中的祭司階級）、毗舍（古印度社會中的商人階級）、首陀（古印度社會中的農民和勞動者階級）等各種家庭中。因為內心所產生的種種業緣，即使獲得了人身，也會聾、盲、瘖啞、拘攣、跛足，在二十五有（佛教宇宙觀中的二十五種存在狀態）中，承受各種果報。貪淫、嗔恚、愚癡覆蓋了內心，不知道佛性，就像那位力士，寶珠就在體內，卻以為丟失了。眾生也是這樣，因為不知道親近善知識，不認識如來（指佛陀）的秘密寶藏，修學無我（佛教教義，認為沒有永恒不變的『我』），就像不是聖人一樣。即使說有『我』，也不知道『我』的真性。我的弟子們，也是這樣，不知道親近善知識，修學無我，也不知道無我在哪裡，尚且不…』
【English Translation】 English version: (The strong man) used his head to butt (the opponent). The jewel on his forehead immediately sank into his skin. He was completely unaware and did not know where the jewel was. The place where he was injured developed a sore, so he invited a good doctor to treat it himself. At that time, there was a skilled doctor who was very good at prescriptions. He observed the sore, which was caused by the jewel entering the body. The jewel entered the skin and stayed there. At this time, the good doctor asked the strong man, 'Where is the jewel on your forehead now?' The strong man answered in surprise, 'Great Master, King of Physicians, has the jewel on my forehead disappeared? Where is the jewel now? Could it have vanished into thin air?' Then he wept in sorrow. At this time, the good doctor comforted the strong man, 'You should not be so distressed now. Because you were fighting, the jewel entered your body and is now inside your skin, its shadow visible on the outside. When you were fighting, the poison of anger was very strong, and the jewel sank into your body, so you did not know it yourself.' At this time, the strong man did not believe the doctor's words, 'If it were inside the skin, with unclean pus and blood, how could it not come out? If it were inside the tendons, it should not be visible. How are you deceiving me now?' At that time, the doctor held up a mirror to shine on his face. The jewel was clearly visible in the mirror. After the strong man saw it, he felt surprised and had a peculiar thought. 'Good man, all sentient beings are also like this. Because they cannot be close to good teachers and friends (referring to virtuous teachers and friends who can guide people to the right path), although they have Buddha-nature (referring to the potential for all beings to become Buddhas), they cannot see it, and are covered and obscured by greed, anger, and ignorance. Therefore, they fall into hell, the animal realm, the realm of hungry ghosts, and the Asura realm (all of which are evil paths in the six realms of reincarnation), as well as various families such as Chandalas (outcasts in ancient Indian society), Kshatriyas (the ruling and warrior class in ancient Indian society), Brahmins (the priestly class in ancient Indian society), Vaishyas (the merchant class in ancient Indian society), and Shudras (the peasant and laborer class in ancient Indian society). Because of the various karmic conditions arising from the mind, even if they obtain a human body, they will be deaf, blind, mute, crippled, or lame, and in the twenty-five existences (the twenty-five states of existence in Buddhist cosmology), they will receive various karmic retributions. Greed, anger, and ignorance cover the mind, and they do not know the Buddha-nature, just like that strong man, the jewel was in his body, but he thought he had lost it. Sentient beings are also like this, because they do not know to be close to good teachers and friends, they do not recognize the secret treasure of the Tathagata (referring to the Buddha), and they study non-self (a Buddhist doctrine that believes there is no permanent and unchanging 'self'), as if they were not sages. Even if they say there is a 'self', they do not know the true nature of the 'self'. My disciples are also like this, they do not know to be close to good teachers and friends, they study non-self, and they do not know where non-self is, and they still do not...'
知無我真性。況復能知有我真性。善男子。如來如是。說諸眾生。皆有佛性。喻如良醫示彼力士。金剛寶珠。是諸眾生。為諸無量億煩惱等之所覆蔽。不識佛性。若盡煩惱。爾時乃得證知了了。如彼力士。于明鏡中。見其寶珠。善男子。如來秘藏。如是無量不可思議。複次善男子。譬如雪山。有一味藥。名曰樂味。其味極甜。在深叢下。人無能見。有人聞香。即知其地。當有是藥。過去往世。有轉輪王。於此雪山。為此藥故。在在處處。造作木筒。以接是藥。是藥熟時。從地流出。集木筒中。其味真正。王既沒已。其後是藥。或醋或咸。或甜或苦。或辛或淡。如是一味。隨其流處有種種異。是藥真味。停留在山。猶如滿月。凡人薄福。雖以钁斸。加功困苦。而不能得。復有聖王。出現於世。以福因緣。即得是藥真正之味。善男子。如來秘藏。其味亦爾。為諸煩惱叢林所覆。無明眾生不能得見。一味藥者。喻如佛性。以煩惱故。出種種味。所謂地獄。畜生。餓鬼。天人男女。非男非女。剎利。婆羅門毗舍首陀。佛性雄猛。難可沮壞。是故無有能殺害者。若有殺者。則斷佛性。如是佛性。終不可斷。性若可斷。無有是處。如我性者。即是如來秘密之藏。如是秘藏。一切無能同沮壞燒滅。雖不可壞。然不可見。若得成就阿耨
【現代漢語翻譯】 現代漢語譯本 不知沒有『我』（ātman）的真實自性，又怎麼能知道有『我』的真實自性呢？善男子，如來是這樣說的，一切眾生都有佛性（Buddha-dhātu），好比良醫向力士展示金剛寶珠，這些眾生被無量億的煩惱所覆蓋，不能認識佛性。如果斷盡煩惱，那時才能證知清楚明白，就像力士在明鏡中見到他的寶珠。善男子，如來的秘密藏是這樣無量不可思議。 再者，善男子，譬如雪山，有一種藥，名叫樂味，味道極其甜美，生長在深密的叢林下，人們無法看見。有人聞到香味，就知道那個地方有這種藥。過去往世，有轉輪王（cakravartin-rāja）爲了得到這種藥，在雪山的各處建造木筒，用來接取這種藥。這種藥成熟時，從地裡流出，聚集在木筒中，味道純正。轉輪王去世后，這種藥有時變酸，有時變咸，有時變甜，有時變苦，有時變辣，有時變淡，這樣一種味道，隨著流出的地方不同而有種種差異。這種藥的真味，停留在雪山上，猶如滿月。凡夫福薄，即使用鋤頭挖掘，費盡力氣，也不能得到。又有聖王出現於世，憑藉福德因緣，就能得到這種藥的真正味道。善男子，如來的秘密藏，它的味道也是這樣，被煩惱叢林所覆蓋，無明眾生不能得見。『一味藥』，比喻佛性，因為煩惱的緣故，顯現出種種味道，所謂地獄、畜生、餓鬼、天人、男女、非男非女、剎帝利（kṣatriya）、婆羅門（brāhmaṇa）、吠舍（vaiśya）、首陀羅（śūdra）。佛性雄猛，難以摧毀，所以沒有能夠殺害它的人。如果有人能殺害它，那就是斷滅佛性，但這樣的佛性，終究是不可斷滅的。如果佛效能被斷滅，那是沒有道理的。像我的自性，就是如來的秘密藏。這樣的秘密藏，一切都不能共同摧毀、燒滅。雖然不可壞，但卻不可見。如果能夠成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）
【English Translation】 English version They do not know the true nature of no-self (anātman), how then could they know the true nature of self (ātman)? Good son, thus the Tathāgata speaks, that all beings have Buddha-nature (Buddha-dhātu), like a good physician showing a vajra jewel to a strong man. These beings are covered by countless billions of afflictions and do not recognize the Buddha-nature. If they exhaust their afflictions, then they will realize it clearly, like the strong man seeing his jewel in a clear mirror. Good son, the secret treasury of the Tathāgata is thus immeasurable and inconceivable. Furthermore, good son, it is like a snow mountain that has a medicine called 『Delightful Flavor,』 which is extremely sweet. It grows under deep thickets, and people cannot see it. Someone who smells its fragrance knows that this medicine is there. In the past, there was a Wheel-Turning King (cakravartin-rāja) who, for the sake of this medicine, built wooden tubes everywhere on this snow mountain to collect it. When the medicine ripened, it flowed out from the ground and gathered in the wooden tubes, its flavor being pure and true. After the king passed away, this medicine sometimes became sour, sometimes salty, sometimes sweet, sometimes bitter, sometimes spicy, sometimes bland. Thus, this one flavor had various differences depending on where it flowed. The true flavor of this medicine remained on the mountain, like a full moon. Ordinary people with little merit, even if they dig with hoes and toil arduously, cannot obtain it. Then a Sage King appears in the world, and by virtue of his meritorious causes, he obtains the true flavor of this medicine. Good son, the secret treasury of the Tathāgata is also like this. Covered by the thickets of afflictions, ignorant beings cannot see it. The 『one flavor medicine』 is a metaphor for Buddha-nature. Because of afflictions, it produces various flavors, such as hell, animals, hungry ghosts, gods, humans, male, female, neither male nor female, Kshatriyas (kṣatriya), Brahmins (brāhmaṇa), Vaishyas (vaiśya), and Shudras (śūdra). Buddha-nature is fierce and difficult to destroy, so there is no one who can kill it. If someone could kill it, that would be severing Buddha-nature, but such Buddha-nature is ultimately indestructible. If Buddha-nature could be severed, there would be no such thing. Like my nature, it is the secret treasury of the Tathāgata. Such a secret treasury cannot be jointly destroyed or burned by anything. Although it is indestructible, it is invisible. If one attains Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi)
多羅三藐三菩提。爾乃證知。以是因緣。無能殺者。迦葉菩薩。復白佛言。世尊。若無殺者。應當無有不善之業。佛告迦葉。實殺生。何以故。善男子。眾生佛性。住五陰中。若壞五陰。名曰殺生。若有殺生。即墮惡趣。以業因緣。而有剎利。婆羅門等毗舍首陀。及旃陀羅。若男若女。非男非女。二十五有差別之相。流轉生死。非聖之人。橫計於我。大小諸相。猶若稗子。或言如豆。乃至拇指。如是種種妄生憶想。妄想之相。無有真實。出世我相。名為佛性。如是計我。是名最善。複次善男子。譬如有人。善知伏藏。即取利钁斸地直下。磐石沙礫。直過無難。唯至金剛。不能穿徹。夫金剛者。所有刀斧不能沮壞。善男子。眾生佛性。亦復如是。一切論者。天魔波旬。及諸人天。所不能壞。五陰之相。即是起作。起作之相。喻若石沙。可穿可壞。佛性者。喻如金剛。不可沮壞。以是義故。壞五陰者。名為殺生。善男子。必定當知佛法。如是不可思議。是知雖有佛性。久翳塵勞。須以止觀熏修。乃得明凈。如貧女得藏中之寶。猶力士見鏡里之珠。方親悟自心妙覺圓滿。又如何行於止觀。得契真修。但了能觀之心。所觀之境。各各性離。即妄心自息。此名為止。常作此觀。不失其照。故名為觀。斯則即止即觀。即觀即止。無
【現代漢語翻譯】 現代漢語譯本 阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。那時才能真正證悟。因為這個因緣，所以沒有能被殺的。迦葉菩薩（Kasyapa）又對佛說：『世尊，如果沒有殺生，就應該沒有不善的業。』佛告訴迦葉：『確實有殺生。』為什麼呢？善男子，眾生的佛性，住在五陰（skandha，色、受、想、行、識）之中。如果破壞五陰，就叫做殺生。如果有殺生，就會墮入惡趣。因為業的因緣，才會有剎帝利（Kshatriya，統治階級）、婆羅門（Brahmana，祭司階級）等、吠舍（Vaishya，商人階級）、首陀羅（Shudra，奴隸階級），以及旃陀羅（Chandala，賤民）。或者男、或者女、或者非男非女，二十五種有差別的相，在生死中流轉。不是聖人的人，橫生計較於『我』，大小諸相，就像稗子，或者說像豆子，乃至像拇指。像這樣種種妄生憶想，妄想之相，沒有真實。出世間的『我』相，名為佛性。像這樣計較『我』，這叫做最善。再次，善男子，譬如有人，善於知道伏藏（埋藏的寶藏），就拿來利钁（挖掘工具）挖掘地面，一直向下，磐石沙礫，直接穿過沒有困難，唯獨到了金剛（vajra，堅硬無比的物質），不能穿透。那金剛，所有的刀斧都不能損壞它。善男子，眾生的佛性，也像這樣。一切論者，天魔波旬（Mara，佛教中的魔王），以及諸人天，都不能破壞它。五陰的相，就是起作（生滅變化）。起作的相，比喻像石頭沙子，可以穿透可以破壞。佛性，比喻像金剛，不可損壞。因為這個緣故，破壞五陰，叫做殺生。善男子，必定應當知道佛法，是這樣不可思議。要知道雖然有佛性，長久被塵勞（煩惱）遮蔽，需要用止觀（samatha-vipassana，禪定和智慧）熏修，才能明凈，就像貧窮的女子得到藏中的寶物，又像力士見到鏡子里的珠子，才親自領悟自心妙覺圓滿。又如何行於止觀，才能契合真正的修行？只要瞭解能觀的心，所觀的境，各自本性分離，妄心自然止息，這叫做止。常常作這樣的觀，不失去它的照用，所以叫做觀。這就是即止即觀，即觀即止，沒有
【English Translation】 English version Anuttara-samyak-sambodhi (supreme complete enlightenment). Only then can one truly realize it. Because of this cause and condition, there is no one who can be killed. Kasyapa Bodhisattva (Kasyapa) further said to the Buddha: 'World Honored One, if there is no killing, there should be no unwholesome karma.' The Buddha told Kasyapa: 'Indeed, there is killing.' Why? Good man, the Buddha-nature of sentient beings dwells within the five skandhas (form, feeling, perception, mental formations, and consciousness). If one destroys the five skandhas, it is called killing. If there is killing, one will fall into the evil realms. Because of the karmic causes and conditions, there are Kshatriyas (ruling class), Brahmanas (priest class), Vaishyas (merchant class), Shudras (laborer class), and Chandalas (outcastes). Whether male, female, or neither, the twenty-five different forms transmigrate through birth and death. Those who are not sages wrongly calculate 'self,' with various large and small characteristics, like weeds, or like beans, or even like thumbs. Such are the various false recollections and thoughts, the appearances of delusion, which have no reality. The 'self' of transcendence is called Buddha-nature. To calculate 'self' in this way is called the most virtuous. Furthermore, good man, it is like a person who knows well where treasures are hidden. He takes a sharp pickaxe and digs straight down into the ground, passing through bedrock and gravel without difficulty, until he reaches diamond (vajra), which he cannot penetrate. That diamond, all axes and knives cannot destroy it. Good man, the Buddha-nature of sentient beings is also like this. All theorists, Mara (the demon king), and all humans and devas cannot destroy it. The appearance of the five skandhas is arising and ceasing (changing). The appearance of arising and ceasing is like stones and sand, which can be penetrated and destroyed. Buddha-nature is like diamond, which cannot be destroyed. For this reason, destroying the five skandhas is called killing. Good man, you must know that the Buddhadharma is inconceivable in this way. Know that although there is Buddha-nature, it is long obscured by the dust of afflictions. It must be cultivated with samatha-vipassana (tranquility and insight meditation) to become clear and pure, like a poor woman obtaining a treasure from a hidden store, or like a strong man seeing a pearl in a mirror, and then personally realizing the wonderful enlightenment and perfection of his own mind. Furthermore, how does one practice samatha-vipassana to accord with true cultivation? Simply understand that the mind that observes and the object that is observed are each separate in nature, and the deluded mind will naturally cease. This is called samatha (stopping). Constantly practice this contemplation, without losing its illumination, so it is called vipassana (observing). This is samatha-vipassana, vipassana-samatha, without
能所觀。是名止觀。如先德云。法性寂然名止。寂而常照名觀。非能所觀。有其二事。所以華嚴經頌云。若有欲知佛境界。當凈其意如虛空。遠離妄想及諸取。令心所向。皆無礙。疏釋云。一離妄取。如彼凈空無雲翳故。斯即真止。二觸境無滯。如彼凈空無障礙故。斯即真觀。此觀。不作意以照境。則所照無涯。此止。體性離而息妄故。諸趣皆寂。若斯則不拂不瑩。而自凈矣。無凈之凈。乃冥契法原。不修之修。則闇蹈佛境矣。故知唯一心真智。是我本身。湛然常存。現前明凈。自然以智慧嘴。啄破無明㲉。飛出三界。自在無礙。此時方得見性瞭然。更有何法而堪比對。如丹霞孤寂吟云。不迷須有不迷心。看時淺淺用時深。此個真珠若采事。豈同樵客負黃金。黃金烹煉轉為新。此珠含光未示人。了則毛端吞巨海。始知大地一微塵。
問。諸佛心。遍一切眾生心。能現凡心。眾生身。遍一切諸佛身。能作聖體。為復轉動互遍而成。為當一體。
答。若言轉動。即成造作。若言互遍。則有二心。是以常住一心。猶若虛空之體。凡聖二號。還同空里之華。青黃起滅雖殊。匪越太虛之性。迷悟升沉有異。未離真覺之原。又如一室千燈。光光涉入。一鏡萬像。影影交羅。非異非同。不來不去。達斯旨者。唯佛洞知。
【現代漢語翻譯】 現代漢語譯本： 能觀之智與所觀之境，這就被稱為止觀。正如先德所說：『法性寂靜不動，名為止；寂靜之中常能照見，名為觀。』並非能觀與所觀是兩件事。所以《華嚴經》的偈頌說：『若有人想知道佛的境界，應當清凈自己的心意如同虛空，遠離虛妄的念頭和各種執取，使心所向往之處，都沒有任何障礙。』疏釋中解釋說：『一是遠離虛妄的執取，就像那清凈的虛空沒有云彩遮蔽一樣，這就是真正的止。二是接觸外境沒有滯礙，就像那清凈的虛空沒有障礙一樣，這就是真正的觀。』這種觀，不是刻意地去照見外境，因此所照見的範圍沒有邊際。這種止，其體性是遠離妄念而止息妄想，因此一切趣向都寂靜。如果這樣，就不需要拂拭也不需要磨礪，自然就清凈了。沒有清凈的清凈，才是與法性之源暗中契合。不修之修，才是暗中進入佛的境界。』所以要知道，唯一的心真之智，就是我本身的本性，湛然常存，現前明凈，自然以智慧之嘴，啄破無明的蛋殼，飛出三界，自在無礙。此時才能見性明瞭，還有什麼法可以相比呢？就像丹霞和尚孤寂地吟唱道：『不迷需要有不迷的心，看時覺得淺顯，用時才知深奧。這個真珠如果被採到，哪裡能和樵夫揹負的黃金相比呢？黃金經過烹煉會變得更新，這顆寶珠含著光芒卻不輕易示人。明白了就能用毫毛之端吞下巨大的海洋，才知道大地不過是一粒微塵。』 問：諸佛的心，遍及一切眾生的心，能顯現凡夫的心和眾生的身體，遍及一切諸佛的身體，能化作聖人的身體。這是轉動互遍而成的呢？還是本來就是一體的呢？ 答：如果說是轉動，那就成了造作。如果說是互遍，那就有了兩個心。因此，常住的一心，就像虛空的體性一樣。凡夫和聖人這兩個名稱，就像虛空中的花朵一樣。青色和黃色，生起和滅去雖然不同，卻沒有超出太虛的本性。迷惑和覺悟，上升和沉淪雖然有差異，卻沒有離開真覺的本源。又像一間屋子裡有成千上萬盞燈，光光相互涉入。一面鏡子里有成千上萬個影像，影影相互交錯。非異非同，不來不去。通達這個旨意的，只有佛才能完全知曉。
【English Translation】 English version: The ability to observe and the object of observation are called '止觀' (zhǐ guān, cessation and contemplation). As the ancient sages said, 'The nature of Dharma is serene and still, which is called '止' (zhǐ, cessation); in stillness, it constantly illuminates, which is called '觀' (guān, contemplation).' It is not that the ability to observe and the object of observation are two separate things. Therefore, the verse in the Avatamsaka Sutra says, 'If one wishes to know the realm of the Buddha, one should purify one's mind like the empty sky, stay away from delusional thoughts and all attachments, so that wherever the mind goes, there are no obstacles.' The commentary explains, 'First, to be free from delusional attachments is like the pure sky without clouds, which is true '止' (zhǐ, cessation). Second, to be unhindered when encountering external objects is like the pure sky without obstacles, which is true '觀' (guān, contemplation).' This contemplation does not intentionally illuminate the environment, so the scope of illumination is limitless. This cessation, its nature is to be away from delusion and to stop delusion, so all tendencies are quiet. If so, there is no need to dust or polish, and it will naturally be pure. The purity without purity is to secretly coincide with the origin of Dharma. The cultivation without cultivation is to secretly enter the realm of the Buddha.' Therefore, know that the one true wisdom of the mind is my own nature, which is serene and constantly present, clear and bright before me, naturally using the beak of wisdom to peck open the eggshell of ignorance, flying out of the three realms, free and unhindered. Only then can one see the nature clearly, and what other Dharma can be compared? It's like Danxia (丹霞, a Chan Buddhist monk) chanting in solitude, 'To not be deluded requires a mind that is not deluded. It seems shallow when looking at it, but it is profound when using it. If this true pearl is mined, how can it be compared to a woodcutter carrying gold? Gold becomes new after being refined. This pearl contains light but is not easily shown to others. Understanding it means swallowing the vast ocean with the tip of a hair, and then one knows that the earth is just a speck of dust.' Question: The mind of all Buddhas pervades the minds of all sentient beings, and can manifest the minds of ordinary people and the bodies of sentient beings. It pervades the bodies of all Buddhas and can transform into the bodies of sages. Is this formed by rotating and interpenetrating, or is it originally one? Answer: If it is said to be rotating, then it becomes artificial. If it is said to be interpenetrating, then there are two minds. Therefore, the constant and abiding one mind is like the nature of emptiness. The two names of ordinary people and sages are like flowers in the sky. Although the arising and ceasing of blue and yellow are different, they do not exceed the nature of great emptiness. Although delusion and enlightenment, rising and falling are different, they have not left the origin of true awareness. It is also like thousands of lamps in one room, with light interpenetrating light. Ten thousand images in a mirror, with shadows interweaving shadows. Neither different nor the same, neither coming nor going. Only the Buddha fully knows those who understand this meaning.
是以萬有。即真。無轉變相。華嚴經云。知心如幻。出生一切諸法境界。周遍無盡。不匱不息。大集經云。住一心中。能知一切眾生諸心。觀眾生心。悉皆平等。如幻化相。本性清凈。觀諸眾生身業平等。皆如水月。見諸眾生悉在己身。己身亦在眾生身中。猶如影現。能令眾生悉作佛身。亦令己身作眾生身。一切無有能轉動者。又經頌云。諸佛一似大圓鏡。我身猶若摩尼珠。諸佛法身入我體。我身常入諸佛軀。雖然互入。而無所入。若有所入。即成二法。
問。若實心外無法。獨標宗者。無諸佛則無能化之人。無眾生則無所化之眾。全歸無寄。何以紹隆。
答。只謂了唯心故。成平等之佛。達唯識故。行同體之悲。若不直下頓悟斯宗。則自他二利俱失。何者。不入一心平等。違成佛之正宗。不了同體大悲。墮愛見之妄想。如維摩經觀眾生品云。爾時文殊師利。問維摩詰言。菩薩云何觀于眾生。維摩詰言。譬如幻師。見所幻人。菩薩觀眾生為若此。如智者見水中月。如鏡中見其面像。如熱時焰。如呼聲響。如空中雲。如水聚沫。如水上泡。如芭蕉堅。如電久住。如第五大。如第六陰。如第七情。如十三入。如十九界。菩薩觀眾生為若此。如無色界色。如焦谷芽。如須陀洹身見。如阿那含入胎。如阿羅漢三毒
【現代漢語翻譯】 現代漢語譯本：這就是萬有的實相，即是真如，沒有轉變的表象。《華嚴經》說：『了知心如幻化，能生出一切諸法境界，周遍無盡，永不匱乏，永不停息。』《大集經》說：『安住於一心之中，能知一切眾生的心念。觀察眾生的心，全部都是平等無二的，如同幻化之相，其本性清凈。觀察所有眾生的身業都是平等的，都如同水中的月亮。見到所有眾生都在自身之中，自身也在眾生身中，猶如影子顯現。能令眾生都成就佛身，也能令自身化作眾生之身，一切都沒有能夠轉動改變的。』又有經文偈頌說：『諸佛就像一面大圓鏡，我的身體猶如摩尼寶珠（意為如意寶珠，能發出光明）。諸佛的法身進入我的身體，我的身體也常進入諸佛的軀體。』雖然互相進入，但實際上並沒有進入。如果有所進入，就成了二法對立。
問：如果確實是心外無法，唯獨標榜自心是宗，那麼沒有諸佛就沒有能教化之人，沒有眾生就沒有所教化之眾。全部歸於空無，無所寄託，又如何繼承和發揚光大呢？
答：正因爲了悟唯心，才能成就平等之佛；通達唯識，才能行同體大悲。如果不直接頓悟這個宗旨，那麼自利和他利都會失去。為什麼呢？不入一心平等，就違背了成就佛的正宗；不瞭解同體大悲，就會墮入愛見（對自我的執著）的妄想。如《維摩經·觀眾生品》說：當時，文殊師利（Manjusri，菩薩名）問維摩詰（Vimalakirti，在家菩薩名）說：『菩薩如何觀察眾生？』維摩詰說：『譬如幻術師，見到所幻化的人。菩薩觀察眾生就像這樣。如智者見到水中的月亮，如在鏡子中見到自己的面像，如熱天時的陽焰，如呼喊的聲音的迴響，如空中的云，如水聚整合的泡沫，如水上的氣泡，如芭蕉樹沒有堅實的心，如閃電不能長久停留，如第五大（地、水、火、風之外的空大），如第六陰（意識），如第七情（末那識），如十三入（六根加六塵再加意根），如十九界（六根、六塵、六識加意根、意塵、意識）。菩薩觀察眾生就像這樣。如沒有染污的顏色，如焦芽敗種，如須陀洹（Sotapanna，小乘初果）還有身見，如阿那含（Anagamin，小乘三果）還會入胎，如阿羅漢（Arhat，小乘四果）還有三毒（貪嗔癡）。』
【English Translation】 English version: This is the reality of all existence, which is Suchness, without any changing appearances. The Avatamsaka Sutra (Huayan Jing) says: 'Knowing the mind to be like an illusion, it gives rise to all realms of phenomena, pervading endlessly, never lacking, never ceasing.' The Mahasamghata Sutra (Daji Jing) says: 'Dwelling in one mind, one can know the minds of all sentient beings. Observing the minds of sentient beings, all are equal, like illusory appearances, their nature being pure. Observing the physical actions of all sentient beings to be equal, all are like the moon in water. Seeing all sentient beings within oneself, and oneself within the bodies of sentient beings, like a reflection appearing. One can cause all sentient beings to become Buddhas, and also cause oneself to become a sentient being. Nothing can move or change this.' Furthermore, a sutra verse says: 'All Buddhas are like a great round mirror, my body is like a Mani jewel (a wish-fulfilling jewel that emits light). The Dharmakaya (Dharma body) of all Buddhas enters my body, and my body constantly enters the bodies of all Buddhas.' Although they enter each other, there is actually no entering. If there is entering, it becomes two separate entities.
Question: If there is truly no Dharma outside the mind, and one solely emphasizes the mind as the doctrine, then without Buddhas there would be no one to transform, and without sentient beings there would be no one to be transformed. Everything returns to emptiness, with nothing to rely on. How can this be inherited and promoted?
Answer: It is precisely because of understanding the mind-only that one achieves the Buddha of equality; it is through comprehending consciousness-only that one practices compassion of oneness. If one does not directly and suddenly awaken to this doctrine, then both self-benefit and the benefit of others will be lost. Why? Not entering the equality of one mind violates the true doctrine of becoming a Buddha; not understanding the great compassion of oneness leads to the delusions of love and attachment. As the Vimalakirti Sutra (Weimo Jing), chapter on 'Observing Sentient Beings,' says: At that time, Manjusri (Wenshu Shili, a Bodhisattva) asked Vimalakirti (Weimo Jishi, a lay Bodhisattva), 'How does a Bodhisattva observe sentient beings?' Vimalakirti said, 'Like a magician seeing the people he has conjured. A Bodhisattva observes sentient beings in this way. Like a wise person seeing the moon in water, like seeing one's face in a mirror, like shimmering heat in hot weather, like the echo of a sound, like clouds in the sky, like foam gathered in water, like bubbles on water, like the firmness of a banana tree (which has no solid core), like lightning that does not stay long, like the fifth great element (beyond earth, water, fire, and wind), like the sixth aggregate (consciousness), like the seventh emotion (Manas consciousness), like the thirteen entrances (six senses plus six sense objects plus mind), like the nineteen realms (six senses, six sense objects, six consciousnesses plus mind, mind objects, mind consciousness). A Bodhisattva observes sentient beings in this way. Like a color without defilement, like a scorched seed, like the body view of a Stream-enterer (Sotapanna, the first stage of Arhatship), like an Anagamin (the third stage of Arhatship) still entering the womb, like an Arhat (the fourth stage of Arhatship) still having the three poisons (greed, hatred, and delusion).'
。如得忍菩薩貪恚毀禁。如佛煩惱習。如盲者見色。如入滅盡定出入息。如空中鳥跡。如石女兒。如化人煩惱。如夢所見已寤。如滅度者受身。如無煙之火。菩薩觀眾生為若此。文殊師利言。若菩薩作是觀者。云何行慈。維摩詰言。菩薩作是觀已。自念。我當爲眾生。說如斯法。是即真實慈也。凈名私記釋云。今明觀眾生品大精。只依其中一句行則足。得一句攝心。常照行之。一切萬行足。只今汝自觀。觀汝身心。如此畢竟空。即是菩薩觀眾生。菩薩名道。道能通。通汝色心本性。令離虛妄。即是菩薩。菩薩只在汝身中。觀汝身心。如第三手。為畢竟無身心。此中示人坐禪用心法大好。只觀身心。如此。無可作。定亂。是非。一異。一切平等。即坐禪法。不同今時。計有心可得。言我心亂。欲除亂取定。大成顛倒。須覺知魔事。又今時欲度眾生。應須曉夜。觀汝心中所起煩惱性。即是度眾生。只詺此觀煩惱智。名佛耳。釋迦已觀煩惱。已得作佛竟。說教留與。今凡夫依教修行。若言別有佛。別有許多世界眾生。佛次第度竟。然後成佛。若爾。釋迦已成佛竟。今那得猶見有眾生滿世間。當知不爾。夫言竟者盡也。已上觀眾生竟。次觀如來者。如阿閦佛品云。爾時世尊。問維摩詰。汝欲見如來。為以何等觀如來乎。維摩詰
【現代漢語翻譯】 現代漢語譯本：如果得到安忍的菩薩貪婪、嗔恚、毀壞戒律，就像佛有煩惱習氣一樣。就像盲人看見顏色，就像進入滅盡定后出入的呼吸，就像空中的鳥跡，就像石女的兒子，就像幻化的人有煩惱，就像夢中所見醒來后消失，就像已經滅度的人又接受身體，就像沒有煙的火。菩薩這樣看待眾生。文殊師利（Manjusri，菩薩名）說：『如果菩薩這樣觀察，如何行慈悲呢？』維摩詰（Vimalakirti，居士名）說：『菩薩這樣觀察后，自己想：我應當為眾生宣說這樣的法。這就是真實的慈悲。』《凈名私記》解釋說：『現在闡明觀眾生品的大精髓，只要依其中的一句來修行就足夠了。得到一句攝住心，常常照著它來修行，一切萬行就都足夠了。現在你自己觀察，觀察你的身心，如此畢竟空，就是菩薩觀眾生。菩薩名為道，道能夠通達，通達你的色身和心識的本性，使之遠離虛妄，就是菩薩。菩薩只在你的身中，觀察你的身心，如第三隻手，因為畢竟沒有身心。』這裡向人們展示了坐禪用心的極好方法，只要觀察身心，如此，無可作為，定亂、是非、一異，一切平等，就是坐禪的方法。不同於現在的人，認為有心可以得到，說我的心亂，想要去除亂而取得定，大成顛倒。須要覺知這是魔事。又現在想要度化眾生，應當曉夜觀察你心中所起的煩惱的本性，就是度化眾生。只稱呼這觀察煩惱的智慧為佛。釋迦（Sakyamuni，佛名）已經觀察煩惱，已經得作成佛完畢，說法教留下來給後人。現在凡夫依據教法修行。如果說另外有佛，另外有許多世界眾生，佛次第度化完畢，然後成佛，如果這樣，釋迦已經成佛完畢，現在怎麼還能看見有眾生充滿世間呢？應當知道不是這樣。所謂『竟』就是盡也。以上是觀眾生完畢。接下來是觀如來，如《阿閦佛品》所說：『當時世尊問維摩詰：你想要見如來，用什麼方法來觀察如來呢？』維摩詰 （Vimalakirti，居士名）
【English Translation】 English version: If a Bodhisattva who has attained forbearance is greedy, hateful, and breaks precepts, it is like the Buddha having afflictive habits. It is like a blind person seeing colors, like the in-and-out breaths of one who has entered the cessation of perception and sensation, like the tracks of birds in the sky, like the child of a barren woman, like the afflictions of a magically created person, like what is seen in a dream after waking up, like a liberated one receiving a body, like fire without smoke. This is how a Bodhisattva views sentient beings. Manjusri (Manjusri, name of a Bodhisattva) said, 'If a Bodhisattva observes in this way, how does he practice loving-kindness?' Vimalakirti (Vimalakirti, name of a layperson) said, 'After a Bodhisattva observes in this way, he thinks to himself: I should explain such a Dharma for sentient beings. This is true loving-kindness.' The Private Record of Vimalakirti explains: 'Now clarifying the great essence of the chapter on observing sentient beings, it is sufficient to practice according to just one sentence within it. Obtain one sentence to gather the mind, and constantly illuminate and practice it, and all myriad practices will be sufficient.' Now, observe yourself, observe your body and mind, and realize that they are ultimately empty. This is the Bodhisattva observing sentient beings. Bodhisattva is named the Path, and the Path can penetrate, penetrating the nature of your form and mind, causing them to be free from falsehood. This is the Bodhisattva. The Bodhisattva is only within your body, observing your body and mind, like a third hand, because there is ultimately no body or mind.' Here, it shows people a very good method for using the mind in meditation. Just observe the body and mind in this way, and there is nothing to do, no fixed or chaotic, no right or wrong, no one or different, everything is equal. This is the method of meditation. It is different from people nowadays, who think that the mind can be obtained, saying that my mind is chaotic, wanting to remove the chaos and obtain samadhi, which is a great inversion. One must be aware that this is a demonic affair. Furthermore, now wanting to liberate sentient beings, one should observe day and night the nature of the afflictions that arise in your mind, which is liberating sentient beings. Just call this wisdom of observing afflictions the Buddha. Sakyamuni (Sakyamuni, name of a Buddha) has already observed afflictions and has already completed becoming a Buddha, leaving the teachings for later generations. Now, ordinary people practice according to the teachings. If it is said that there is another Buddha, and there are many sentient beings in other worlds, and the Buddha liberates them one by one, and then becomes a Buddha, if that were the case, Sakyamuni has already completed becoming a Buddha, so how can we still see sentient beings filling the world? One should know that it is not like that. The so-called 'completed' means exhausted. The above is the completion of observing sentient beings. Next is observing the Tathagata, as the chapter on Akshobhya Buddha says: 'At that time, the World Honored One asked Vimalakirti: You want to see the Tathagata, what method do you use to observe the Tathagata?' Vimalakirti (Vimalakirti, name of a layperson)
言。如自觀身實相。觀佛亦然。我觀如來。前際不來。后際不去。今則不住。不觀色。不觀色如。不觀色性。不觀受想行識。不觀識如。不觀識性。非四大起。同於虛空。六入無積。眼耳鼻舌身心已過。不在三界。三垢已離。順三脫門。三明與無明等。不一相。不異相。不自相。不他相。非無相。非取相。不此岸。不彼岸。不中流。而化眾生。觀于寂滅。而不永滅。不此不彼。不以此不以彼。不可以智知。不可以識識。無晦無明。無名無相。無強無弱。非凈非穢。不在方。不離方。非有為。非無為。無示無說。不施不慳。不戒不犯。不忍不恚。不進不怠。不定不亂。不智不愚。不誠不欺。不來不去。不出不入。一切言語道斷。非福田。非不福田。非應供養。非不應供養。非取非舍。非相非無相。同真際。等法性。不可稱。不可量。過諸稱量。非大非小。非見非聞。非覺非知。離眾結縛。等諸智。同眾生。于諸法無分別。一切無失。無觸無惱。無作無起。無生無滅。無畏無憂。無喜。無厭。無著。無已有。無當有。無今有。不可以一切言說。分別顯示。世尊。如來身為若此。作如是觀。以斯觀者。名為正觀。若他觀者。名為邪觀。天臺凈名疏。釋。不觀色不觀色如。不觀色性者。不觀色者。心如幻師。幻作種種色。若知
幻師是誑。則不得所幻之色。今色從心幻師幻出。尚不得此心。何處見有此色。故不應觀色。不觀如者。若見色與如異。是則泯色入如。今不見色如之別。故不觀如。不觀性者。即不觀佛性。不觀色。是空俗。不觀如。是空真。不觀佛性。是空中道。以其計中道有佛性。而起順道愛生。是為頂墮。故經云。我及涅槃。是二皆空。唯有空病。空病亦空。今不觀性。是無順道愛故。夫受世間差別果報。皆為一念心異。分別情生。取眾生相。為凡。執諸佛境為聖。如經所說。觀眾生如幻師見幻。觀如來則三際體空。二見於是雙消。情量為之俱泯。則可以成諸佛之喜。除菩薩之憂。信此一心。能入宗鏡。是以法華神力品偈云。能持是經者。令我及分身。滅度多寶佛。一切皆歡喜。古聖云。道俗之不夷。二際之不泯。菩薩之憂也。大方等大集經云。佛法者。名一切法。一切法者。名為佛法。佛法性。即一切法性。如一切法性。即佛法性。佛法性。一切法性。無有差別。故知性無有異。隨見成差。其體常融。假名有別。所以經云。一切諸法。及諸佛法。但假名字。亦非是法。亦非非法。不退轉法輪經云。佛及菩提。有聲無實。亦無方所。諸法亦然。華嚴經頌云。知諸世間悉平等。莫非心語一切業。眾生幻化無有實。所有果報從茲起
【現代漢語翻譯】 現代漢語譯本 幻師是虛假的（誑：欺騙，虛假）。如果這樣，就無法得到所幻化出來的色（色：此處指一切可見的物質現象）。現在這色是從心的幻師幻化出來的，尚且無法得到這個心，又從哪裡能看到這色呢？所以不應該觀察色。不觀察如（如：真如，事物的本性）的意思是，如果認為色與如是不同的，那就是泯滅色而進入如。現在不認為色與如之間有區別，所以不觀察如。不觀察性（性：佛性，眾生本具的覺悟之性）的意思就是不觀察佛性。不觀察色，是空俗諦（俗諦：世俗諦，指世間事物的表象）。不觀察如，是空真諦（真諦：真理，指超越世間表象的真實）。不觀察佛性，是空中道（中道：不偏執于空或有，亦即實相）。因為有人執著于中道，認為其中有佛性，因而生起順著道的愛著，這就是頂墮（頂墮：修行上的錯誤）。所以經上說：『我及涅槃，是二皆空。唯有空病，空病亦空。』現在不觀察性，就是沒有順著道的愛著。凡是承受世間差別果報，都是因為一念心的差異，分別的情感產生，執取眾生相，這就是凡夫。執著諸佛境界，這就是聖人。如經中所說，觀察眾生如幻師所見的幻象，觀察如來則三際（三際：過去、現在、未來）體性皆空。兩種見解於是雙雙消除，情感和思量也一同泯滅，這樣就可以成就諸佛的歡喜，消除菩薩的憂愁。相信這一個心，就能進入宗鏡（宗鏡：指禪宗的根本）。所以《法華經·神力品》中的偈頌說：『能持是經者，令我及分身，滅度多寶佛，一切皆歡喜。』古聖說：『道與俗不能平等，二際不能泯滅，這是菩薩的憂愁啊。』《大方等大集經》說：『佛法，名為一切法。一切法，名為佛法。佛法性，即一切法性。如一切法性，即佛法性。佛法性，一切法性，沒有差別。』所以知道性沒有不同，隨著見解而產生差別，其體性常常融合，只是假名上有區別。所以經上說：『一切諸法，及諸佛法，但假名字，亦非是法，亦非非法。』《不退轉法輪經》說：『佛及菩提（菩提：覺悟），有聲無實，也沒有固定的處所，諸法也是這樣。』《華嚴經》的偈頌說：『知道所有世間都是平等的，沒有不是心和語言所造作的業。眾生如幻化般沒有真實性，所有的果報都從此產生。
【English Translation】 English version A magician is deceptive. Therefore, one cannot obtain the color that is conjured. Now, this color is conjured from the mind, the magician. Yet, one cannot even grasp this mind. Where, then, can one see this color? Therefore, one should not observe color. Not observing 'suchness' (如: suchness, the true nature of things) means that if one sees color as different from suchness, then one is obliterating color to enter suchness. Now, one does not see a distinction between color and suchness; therefore, one does not observe suchness. Not observing 'nature' (性: nature, Buddha-nature, the inherent potential for enlightenment) means not observing Buddha-nature. Not observing color is emptiness of the mundane (俗諦: conventional truth). Not observing suchness is emptiness of the ultimate (真諦: ultimate truth). Not observing Buddha-nature is emptiness of the Middle Way (中道: the Middle Way, avoiding extremes). Because one clings to the Middle Way, thinking there is Buddha-nature within it, and thus arises attachment to following the path, this is called 'falling from the peak' (頂墮: falling from the peak, a serious error in practice). Therefore, the sutra says, 'I and Nirvana are both empty. Only the disease of emptiness remains, and even the disease of emptiness is empty.' Now, not observing nature means there is no attachment to following the path. All the differentiated karmic retributions one receives in the world arise from a single thought of difference, from the arising of discriminating emotions, and from grasping at the appearance of sentient beings. This is the ordinary person. Clinging to the realms of the Buddhas is the sage. As the sutra says, observe sentient beings as a magician seeing an illusion; observe the Tathagata (如來: Tathagata, 'Thus Gone One', an epithet of the Buddha) as the three times (三際: past, present, and future) being empty in essence. These two views are thus both eliminated, and emotions and thoughts are both extinguished. Then one can achieve the joy of all the Buddhas and remove the sorrow of the Bodhisattvas. Believing in this one mind, one can enter the 'Mirror of the Source' (宗鏡: Mirror of the Source, a metaphor for the fundamental nature of mind). Therefore, the verse in the 'Supernatural Powers' chapter of the Lotus Sutra says, 'Those who can uphold this sutra will cause me and my emanations, and the extinct Buddha Prabhutaratna (多寶佛: Prabhutaratna, 'Abundant Treasures Buddha'), all to rejoice.' An ancient sage said, 'The inequality of the sacred and the secular, the non-obliteration of the two realms, is the sorrow of the Bodhisattva.' The Mahavaipulya Mahasamghata Sutra says, 'The Dharma of the Buddha is called all dharmas. All dharmas are called the Dharma of the Buddha. The nature of the Dharma of the Buddha is the nature of all dharmas. As the nature of all dharmas is, so is the nature of the Dharma of the Buddha. The nature of the Dharma of the Buddha and the nature of all dharmas are without difference.' Therefore, know that nature has no difference; it becomes different according to one's view. Its essence is always fused, and only the names are different. Therefore, the sutra says, 'All dharmas and all Buddha-dharmas are merely provisional names; they are neither dharma nor non-dharma.' The Sutra of the Unwavering Wheel of Dharma says, 'The Buddha and Bodhi (菩提: Bodhi, enlightenment) have sound but no substance, and no fixed place. All dharmas are also like this.' The verse in the Avatamsaka Sutra says, 'Knowing that all worlds are equal, there is nothing that is not the karma of mind and speech. Sentient beings are like illusions, without reality; all karmic retributions arise from this.'
。又頌云。諸法寂滅非寂滅。遠離此二分別心。知諸分別是世見。入于正位分別盡。法華經安樂行品云。複次菩薩摩訶薩。觀一切法空。如實相。不顛倒。不動不退。不轉。如虛空無所有性。一切語言道斷。不生不出不起。無名無相。實無所有。無量無邊。無礙無障。但以因緣有。從顛倒生故。說常樂觀如是法相。是名菩薩摩訶薩。第二親近處。又如來壽量品云。諸善男子。如來所演經典。皆為度脫眾生。或說己身。或說他身。或示己身。或示他身。或示己事。或示他事。諸所言說。皆實不虛。所以者何。如來如實知見三界之相。無有生死。若退若出。亦無在世。及滅度者。非實非虛。非如非異。不如三界。見於三界。如斯之事。如來明見無有錯謬。以諸眾生有種種性。種種欲。種種行。種種憶想分別故。欲令生諸善根。以若干因緣。譬喻言詞。種種說法。所作佛事。未曾暫廢。故知若以正宗門。尚無在世之人。亦無滅度之者。何況有能化所化之異乎。若以佛事門。則教海宏深。智燈廣照。隨機善巧。寧容暫廢耶。
所以大智度論。問云。若五陰空無佛。即是邪見。云何菩薩發心求作佛。
答曰。此中言無佛。破著佛想。不言取無佛相。若有佛尚不令取。何況取無佛邪見。又佛常寂滅。無戲論相。若人分
別戲論。常寂滅事。是人亦墮邪見。離是有無二邊。處中道。即是諸法實相。諸法實相。即是佛。何以故。得是諸法實相。名為得佛。大般若經云。諸菩薩眾。尚不得法。何況非法。尚不得道。何況非道。又云。于生死法。不起不墮。于諸聖道。不離不修。釋云。于生死法不起者。自性常空故。不落離邊。不墮者。不隨流轉故。不落即邊。于諸聖道不離者。性常相應故。不落斷邊。不修者。天真具足故。不落常邊。如清涼疏云。不著一多。能立一切者。不著于有。能安立故。即真俗镕融。謂世俗幻有之相。相本自空。勝義真空之理。理常自有。有是空有非常有。斯有未曾不空。空是有空。非斷空。此空何嘗不有。有空空有。體一名殊。名殊故真俗互乖。迢然不雜。體一故空有相順。冥然不二。一與不一不即不離。镕融無礙。菩薩智契其原。所以迥絕無寄而善修安立。又云。良以事虛攬理。無不理之事。理實應緣。無礙事之理。所以寂而常照。照而常寂。故終日知見而無知見也。乃至菩薩悲智相成。出沒無礙。悲故常行世間。智故不染世法。融通有三。一悲無不智故。則世無不離。是以常在世間未曾不出。二智無不悲故。離無不世。是以恒超世表。無不游世。三雙融故。動靜無二唯是一念。所謂無念。無念等故。世與出
【現代漢語翻譯】 現代漢語譯本 不要戲論。常寂滅的事情，如果有人這樣想，也是墮入了邪見。要離開有和無這兩種極端，處於中道，那就是諸法的實相。諸法的實相，就是佛。為什麼呢？因為得到這諸法的實相，就叫做得到佛。《大般若經》說：『諸位菩薩，尚且不執著於法，更何況非法？尚且不執著于道，更何況非道？』又說：『對於生死之法，不起不墮；對於各種聖道，不離不修。』解釋說：『對於生死之法不起，是因為自性本來是空，所以不落入離邊。不墮，是因為不隨波逐流，所以不落入即邊。對於各種聖道不離，是因為自性常常相應，所以不落入斷邊。不修，是因為天真本自具足，所以不落入常邊。』 如清涼疏所說：『不執著於一和多，卻能建立一切，是因為不執著于有，才能安立一切。』這就是真諦和俗諦的融合。世俗的幻有之相，其相本來是空；勝義的真空之理，其理常常是自有。有是空有，不是非常的有，這種有從來沒有不空的。空是有空，不是斷滅空，這種空何嘗沒有有呢？有空空有，本體是一個，名稱不同。名稱不同，所以真諦和俗諦互相乖離，截然不雜。本體是一個，所以空和有互相順應，冥然不二。一與不一，不即不離，融合無礙。菩薩的智慧契合其本源，所以能夠迥絕無所依傍，而善於修習安立。 又說：『正是因為事相是虛幻的，攬攝了真理，沒有不是真理的事相；真理是真實的，應合了因緣，沒有障礙事相的真理。』所以寂靜而常常照見，照見而常常寂靜。因此終日知見而無知見。乃至菩薩的悲和智相互成就，出入沒有障礙。因為有悲心，所以常常在世間行化；因為有智慧，所以不被世間法所染污。融通有三種：一是悲心沒有不包含智慧的，所以世間沒有不能脫離的，因此常常在世間而未曾離開。二是智慧沒有不包含悲心的，脫離沒有不包含世間的，因此恒常超越世間，無處不在世間游化。三是悲智雙融，動靜沒有二致，唯一念，就是所謂的無念。因為無念平等，所以世間和出世間沒有分別。
【English Translation】 English version Do not engage in frivolous discussions. The matter of constant stillness and extinction (常寂滅事) [the state of Nirvana], if someone thinks in this way, they are also falling into wrong views. One must depart from the two extremes of existence and non-existence, and abide in the Middle Way, which is the true nature of all dharmas (諸法實相) [the ultimate reality of all phenomena]. The true nature of all dharmas is the Buddha. Why? Because attaining this true nature of all dharmas is called attaining Buddhahood. The Mahaprajnaparamita Sutra (大般若經) says: 'Even the Bodhisattvas do not cling to dharmas, let alone non-dharmas; they do not cling to the path, let alone non-paths.' It also says: 'Regarding the dharmas of birth and death, they neither arise nor fall; regarding the various noble paths, they neither depart nor cultivate.' The explanation says: 'Regarding the dharmas of birth and death, they do not arise because their self-nature is always empty, thus they do not fall into the extreme of separation. They do not fall because they do not follow the flow, thus they do not fall into the extreme of identity. Regarding the various noble paths, they do not depart because their nature is always in accordance, thus they do not fall into the extreme of annihilation. They do not cultivate because their innate nature is complete, thus they do not fall into the extreme of permanence.' As the Qingliang Commentary (清涼疏) says: 'Not clinging to one or many, yet able to establish all things, is because not clinging to existence, one is able to establish all things.' This is the fusion of the true and conventional truths. The illusory appearances of the conventional world are inherently empty in their nature; the principle of the ultimate emptiness of the supreme truth is always self-existent in its principle. Existence is empty existence, not a permanent existence; this existence has never not been empty. Emptiness is existent emptiness, not annihilation emptiness; this emptiness has never not had existence. Existence and emptiness, emptiness and existence, are one in essence but different in name. Because the names are different, the true and conventional truths are mutually divergent, distinctly separate. Because the essence is one, emptiness and existence are mutually harmonious, mysteriously non-dual. One and not one, neither identical nor separate, fused and unobstructed. The Bodhisattva's wisdom accords with its origin, so they are able to be completely independent and without reliance, and skillfully cultivate and establish. It is also said: 'Precisely because phenomena are illusory, embracing the principle, there is no phenomenon that is not the principle; the principle is real, responding to conditions, there is no principle that obstructs phenomena.' Therefore, it is still and constantly illuminating, illuminating and constantly still. Thus, all day long there is knowing and seeing, yet there is no knowing and seeing. Even the Bodhisattva's compassion and wisdom mutually accomplish each other, entering and exiting without obstruction. Because of compassion, they constantly act in the world; because of wisdom, they are not defiled by worldly dharmas. There are three kinds of fusion: first, compassion is never without wisdom, so the world is never without liberation, therefore they are constantly in the world and have never left. Second, wisdom is never without compassion, liberation is never without the world, therefore they constantly transcend the world, and are always wandering in the world. Third, because of the dual fusion of compassion and wisdom, movement and stillness are not two, only one thought, which is called no-thought (無念) [the absence of conceptual thought]. Because no-thought is equal, there is no distinction between the world and transcendence.
世。無有障礙。如華嚴經云。菩薩摩訶薩。知善巧說法。示現涅槃。為度眾生。所有方便。一切皆是心想建立。非是顛倒。亦非虛誑。何以故。菩薩了知一切諸法。三世平等。如如不動。實際無住。不見有一眾生。已受化。今受化。當受化。亦自了知無所修行。無有少法。若生若滅而可得者。而依於一切法。令所愿不空。是為第九如實住。又頌云。菩薩能於一念頃。觀等眾生無數佛。又復於一毛端中。盡攝諸法皆明見。以此真見故。成無緣慈。普令法界眾生。見聞獲益。所以經云。譬如日月。不作往來照明之心。以諸眾生福德力故。自行往反。壞諸闇冥。若入此宗鏡中。則無一法可取。皆同性故。無一法可舍。絕異相故。是以聖人常善救人。而無棄人。常善救物。故無棄物。夫云善者。莫非知宗。方為究竟之上善。若救人成同體之悲。若救物歸無相之理。則善外無法。何棄之乎。
宗鏡錄卷第二十
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第二十一
慧日永明寺主智覺禪師延壽集
夫一切真俗等法。各有理事。通別行相。果報歷然。云何一向就己消融。未入斯宗。恐成空見。
答。得本方了末。執末則違宗。若不觀
【現代漢語翻譯】 現代漢語譯本：
世間沒有障礙。如《華嚴經》所說：『菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩），善於巧妙說法，示現涅槃（nirvāṇa，寂滅），爲了度化眾生，所有方便法門，一切都是心念所建立，不是顛倒，也不是虛妄。』為什麼呢？因為菩薩了知一切諸法，過去、現在、未來三世平等，如如不動，實際無所住，不見有一個眾生，已經受到教化，現在受到教化，將來受到教化。也自己了知沒有什麼修行，沒有絲毫的法，無論是生起還是滅去是可以得到的。而依於一切法，令所愿不落空。這是第九種如實住。又有頌說：『菩薩能在一念頃，觀見等同眾生數量的無數佛。又在一毛端中，完全攝盡諸法，都明瞭看見。』因為這種真見，成就無緣慈悲，普遍令法界眾生，見聞獲益。所以經上說：『譬如日月，不作往來照明之心，因為眾生福德力的緣故，自行往返，破除各種黑暗。』如果進入此宗鏡中，就沒有一法可以執取，因為都同一體性；沒有一法可以捨棄，因為超越了差異之相。因此聖人常常善於救助人，而沒有拋棄人；常常善於救助萬物，所以沒有拋棄萬物。所謂『善』，沒有不是瞭解根本宗旨，才算是究竟的上善。如果救助人成就同體大悲，如果救助萬物歸於無相之理，那麼善之外就沒有其他法，又怎麼會拋棄呢？
《宗鏡錄》卷第二十
丙午年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第二十一
慧日永明寺主智覺禪師延壽集
一切真俗等法，各有事和理，通和別，行和相，果報分明。為什麼一味地就自己消融呢？沒有進入這個宗旨，恐怕會成為空見。
回答：得到根本才能瞭解末節，執著末節就違背宗旨。如果不觀察……
【English Translation】 English version:
There are no obstacles in the world. As the Avataṃsaka Sūtra (Flower Garland Sutra) says: 'Bodhisattva-mahāsattvas (great bodhisattvas), are skilled in preaching the Dharma, manifesting nirvāṇa (liberation), and for the sake of liberating sentient beings, all expedient means are established by the mind, and are neither inverted nor false.' Why? Because bodhisattvas understand that all dharmas (phenomena) in the three times—past, present, and future—are equal, unmoving like tathatā (suchness), and actually without abiding. They do not see a single sentient being who has already been transformed, is being transformed now, or will be transformed in the future. They also understand that there is no practice, and not a single dharma (phenomenon), whether arising or ceasing, that can be obtained. Yet, relying on all dharmas (phenomena), they ensure that their vows are not in vain. This is the ninth true abiding. Furthermore, a verse says: 'Bodhisattvas can, in a single moment, observe countless Buddhas equal to the number of sentient beings. And within a single hair-tip, they completely encompass all dharmas (phenomena), seeing them all clearly.' Because of this true seeing, they achieve causeless compassion, universally benefiting sentient beings in the dharmadhātu (realm of dharma) through what they see and hear. Therefore, the sutra says: 'For example, the sun and moon do not have the intention of going back and forth to illuminate, but because of the power of sentient beings' merit, they go back and forth on their own, destroying all darkness.' If one enters this mirror of the school, then there is no dharma (phenomenon) that can be grasped, because they are all of the same nature; there is no dharma (phenomenon) that can be discarded, because they transcend different appearances. Therefore, sages are always good at saving people, and do not abandon anyone; they are always good at saving things, and therefore do not abandon anything. What is called 'good' is nothing other than understanding the fundamental principle, which is the ultimate supreme good. If saving people leads to the great compassion of oneness, if saving things returns to the principle of non-appearance, then there is no dharma (phenomenon) outside of good, so why would one abandon it?
Zong Jing Lu (Record of the Source Mirror) Volume 20
Engraved by the Great Treasury Supervision Office in the year of Bingwu T48, No. 2016 Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 21
Compiled by Chan Master Yanshou of Huiri Yongming Temple
All true and mundane dharmas (phenomena) each have their own principle and phenomena, common and distinct characteristics, actions and appearances, and clear karmic retributions. Why should one unilaterally dissolve them into oneself? Without entering this school, one might fall into empty views.
Answer: By obtaining the root, one can understand the branches; clinging to the branches violates the principle. If one does not observe...
心。法無來處。若但修有為事行。不達自心無為。則迷事失宗。果歸生滅。若體理行事。雙照無違。只恐一向偏修。理事俱失。如大寶積經云。假使造寶塔。其數如恒沙。不如剎那頃。思惟於此經。又只為一心是萬行之原。因。茲能起同體之悲。無緣之化。如起信鈔云。若信一味空理。則欣厭都絕。若信一向法相。則聖凡懸隔。斯皆不能起行修進。今令信一心是凡聖之原。但由迷悟使之有異。是則必能起行修進。望佛果故。是知真心不守自性。隨緣升降。果報歷然。又隨緣不失自性。緣假無實。境智冥寂。所以起信論云。所謂雖念諸法自性不生。而復即念。因緣和合。善惡之業。苦樂等報。不失不壞。雖念因緣善惡業報。而亦即念性不可得。若云果報不失。即須具修萬行。若云性不可得。當知唯是一心。且萬行之初無先五戒。若依事相。報在人天。藏教但證無常。通教空無自性。別教歷別。因果不融。唯圓教觀心。即具法界。所以大涅槃經云。雖信別相。不信一體無差別相。名信不具。信不具故。所有禁戒。亦不具足。故所有多聞。亦不具足。何謂信不具。未了一法即一切法。信豈圓耶。何謂戒不具。未知戒性如虛空。戒豈具耶。何謂聞不具。未聞如來常不說法。是為具足多聞。聞豈具耶。若入宗鏡。寧唯戒善。乃至
諸佛果德。菩薩萬行。靡有一法。而非所被。則唸唸了知。法法圓滿。且如五戒者。戒從心生。心因戒立。若心不起。為四德萬行之基。若心妄生。作六趣三塗之本。則無善而不攝。無惡而不收。故臺教云。此五戒。亦是大乘法門。束此五戒。為三乘。即對三無失。三不護。三輪不思議化。三密。三軌。三身。三佛性。三般若。三涅槃。三智。三德等。無量三法門。橫豎無邊際。與虛空法界等。亦是無盡藏法門。亦是無量義三昧。舉要言之。即是一切佛法也。天臺金光明經疏云。五戒者。天地之大忌。上對五星。下配五嶽。中成五藏。犯之者。陵天觸地。自伐其身也。一不殺者。害命名事殺。不害命名事不殺。法門解者。析法名理殺。體法名理不殺。若作意防護。如馬著勒。如牧牛執杖者。報在人道。百二十年。唯得肉眼。若任運性成。如河注海者。報在六天。極長者。九百二十六億七千萬歲。唯得天眼。若加修定戒無常。苦空無我等慧者。報在變易。壽七百阿僧祇。唯得慧眼。若加修常無常等慧。報在蓮華藏海。受法性身。分得五眼。分得常壽。比佛猶是諸根不具。壽命損減。若圓教人。持事不殺戒。又持理不殺戒。不壞身因。常隨一相。不斷癡愛。起于明脫。體陰界入無所傷毀。若子若果。不生不滅。成就智慧。
【現代漢語翻譯】 現代漢語譯本 諸佛的果德（修成正果的諸佛所具有的功德），菩薩的萬行（菩薩為利益眾生所修的各種善行），沒有哪一種不是由五戒所包含的。因此，唸唸都能明瞭，一切法都是圓滿具足的。比如五戒，戒律從內心生起，內心也因戒律而得以確立。如果內心不起惡念，五戒就是四德（常、樂、我、凈）和萬行的基礎；如果內心妄念叢生，五戒就會成為六道輪迴和三惡道的根本。所以，五戒包含了所有的善，也防止所有的惡。因此，天臺宗說，這五戒也是大乘佛法。將這五戒歸納起來，就是三乘（聲聞乘、緣覺乘、菩薩乘），對應於三無失（身無失、口無失、意無失），三不護（戒不護、定不護、慧不護），三輪不思議化（身輪不思議化、語輪不思議化、意輪不思議化），三密（身密、語密、意密），三軌（教化軌、智軌、行軌），三身（法身、報身、應身），三佛性（正因佛性、了因佛性、緣因佛性），三般若（實相般若、觀照般若、文字般若），三涅槃（性凈涅槃、方便凈涅槃、圓凈涅槃），三智（一切智、道種智、一切種智），三德（法身德、般若德、解脫德）等等，無量的三法門，橫向縱向都沒有邊際，與虛空法界相等，也是取之不盡用之不竭的法門，也是無量義三昧。總而言之，五戒就是一切佛法。 天臺宗《金光明經疏》中說，五戒是天地間最大的禁忌，向上對應五星，向下對應五嶽，中間對應五臟。違犯五戒的人，就是冒犯天，觸怒地，自我摧殘。第一條是不殺生，傷害生命叫做殺，不傷害生命叫做不殺。從法門的角度來解釋，分析法而明白其理叫做理殺，體悟法而明白其理叫做理不殺。如果刻意防護，就像給馬套上籠頭，像牧童拿著鞭子一樣，來世會在人道中得到果報，壽命一百二十年，只能得到肉眼。如果任其自然，習性使然，就像河流注入大海一樣，來世會在六慾天中得到果報，壽命極長，有九百二十六億七千萬歲，只能得到天眼。如果加上修習禪定，了悟戒律的無常、苦、空、無我等智慧，來世會在變易土中得到果報，壽命七百阿僧祇劫，只能得到慧眼。如果加上修習常與無常等智慧，來世會在蓮華藏海中，得到法性之身，分得五眼（肉眼、天眼、慧眼、法眼、佛眼），分得常壽。與佛相比，仍然是諸根不全，壽命有所減損。如果是圓教之人，既持事相上的不殺戒，又持理性上的不殺戒，就不會破壞自身的因，常隨一相，不斷除癡愛，從無明中解脫出來，體悟五陰、十二入、十八界，無所傷毀，無論是因還是果，都不生不滅，成就智慧。
【English Translation】 English version The fruition of all Buddhas (the merits and virtues possessed by Buddhas who have attained enlightenment), and the myriad practices of Bodhisattvas (various virtuous deeds practiced by Bodhisattvas to benefit sentient beings), there is not a single Dharma (principle or teaching) that is not encompassed by the Five Precepts. Therefore, in every moment, one can clearly understand that all Dharmas are complete and perfect. For example, the Five Precepts: precepts arise from the mind, and the mind is established by precepts. If the mind does not give rise to evil thoughts, the Five Precepts are the foundation for the Four Virtues (permanence, bliss, self, purity) and myriad practices; if the mind gives rise to deluded thoughts, the Five Precepts will become the root of the Six Realms of Rebirth and the Three Evil Paths. Therefore, the Five Precepts encompass all good and prevent all evil. Thus, the Tiantai school says that these Five Precepts are also the Great Vehicle Dharma. Summarizing these Five Precepts, they are the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), corresponding to the Three Non-losses (body, speech, and mind), the Three Non-protections (precepts, concentration, wisdom), the Three Wheels of Inconceivable Transformation (body wheel, speech wheel, mind wheel), the Three Mysteries (body, speech, and mind), the Three Models (teaching, wisdom, practice), the Three Bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya), the Three Buddha-natures (causal Buddha-nature, enlightening Buddha-nature, conditional Buddha-nature), the Three Prajñās (reality Prajñā, contemplation Prajñā, textual Prajñā), the Three Nirvāṇas (self-purifying Nirvāṇa, expedient purifying Nirvāṇa, complete purifying Nirvāṇa), the Three Wisdoms (omniscience, knowledge of the path, knowledge of all kinds), the Three Virtues (Dharmakāya virtue, Prajñā virtue, liberation virtue), and so on, countless Three Dharma Gates, horizontally and vertically without boundaries, equal to the space of the Dharma Realm, and also an inexhaustible Dharma Gate, and also the Samādhi of Immeasurable Meanings. In short, the Five Precepts are all the Buddha-Dharma. The Tiantai school's commentary on the Golden Light Sutra says that the Five Precepts are the greatest taboos of heaven and earth, corresponding to the five stars above, the five sacred mountains below, and the five internal organs in the middle. Those who violate the Five Precepts offend heaven, anger the earth, and destroy themselves. The first precept is non-killing: harming life is called killing, not harming life is called non-killing. From the perspective of the Dharma Gate, analyzing the Dharma and understanding its principle is called 'principle killing', realizing the Dharma and understanding its principle is called 'principle non-killing'. If one deliberately protects, like putting a bridle on a horse, like a shepherd holding a staff, one will receive retribution in the human realm in the next life, with a lifespan of one hundred and twenty years, and will only obtain the physical eye. If one lets it be natural, according to habit, like a river flowing into the sea, one will receive retribution in the Six Desire Heavens in the next life, with an extremely long lifespan of nine hundred and twenty-six billion seven hundred million years, and will only obtain the heavenly eye. If one adds the practice of meditation, realizing the impermanence, suffering, emptiness, and non-self of the precepts, one will receive retribution in the Land of Transformation, with a lifespan of seven hundred asaṃkhya kalpas, and will only obtain the wisdom eye. If one adds the practice of wisdom such as permanence and impermanence, one will receive retribution in the Lotus Treasury Sea, obtaining the Dharma-nature body, partially obtaining the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), and partially obtaining eternal life. Compared to the Buddha, one is still incomplete in the faculties and has a reduced lifespan. If one is a person of the Perfect Teaching, who observes both the phenomenal non-killing precept and the rational non-killing precept, one will not destroy one's own cause, constantly follow the one aspect, not cut off ignorance and love, and be liberated from ignorance, realizing the five skandhas, twelve entrances, and eighteen realms, without harm or destruction, whether it is cause or effect, neither arising nor ceasing, and achieving wisdom.
居寂光土。常壽湛然。五眼具足。得根自在。得命自在。修短自任。是則名為究竟持戒。諸根具足。命不損減。圓人何但持是之戒。唯殺唯慈。亦作事殺。亦作理殺。如仙預大王。殺五百婆羅門。與其見佛之眼。與其十劫之壽。又作法門殺者。析蕩塵累。凈諸煩惱。如樹神折枝。不受怨鳥。如劫火燒木灰炭雙亡。故楞伽經云。殺無明父。害貪愛母。斷隨眠怨。壞陰和合。斷七識身。若有作者。現證法身。此逆即順。鴦崛云。我誓斷陰界入不能持不殺戒。一切塵勞。是如來種。斷此種盡。乃名為佛。成就金剛微妙法身。湛然應一切。垂形九道。隨其所宜。示長短命。任其所見。用缺具根。而化度之。二不盜者。不與取名事盜。與取名事不盜。法門者。如佛言。他物莫取。名法門不盜。菩提無與者。而取菩提。是名法門盜。若持戒作業求可意果者。無常速朽。悉是他物。臭如糞果。害如毒食。有智之人。所不應求。云何慇勤。飲苦食毒。而自傷毀。洄洑困苦。豈過有流。三障障佛。第一義天之所舍離。是盜。非不盜也。又二乘以四諦智。觀身受心法。厭惡生死。欣求涅槃。涅槃心起。即取他物。即非時取證。即不待所說因。燋種不生。見苦斷集。修道造盡。非求法也。謂有涅槃。成涅槃見。若有著空。諸佛不度。身長三百
【現代漢語翻譯】 居於寂光凈土（清凈光明的佛土），常住不滅，湛然常寂。具備天眼、肉眼、慧眼、法眼、佛眼五種智慧之眼，獲得根（六根：眼、耳、鼻、舌、身、意）的自在，獲得壽命的自在，壽命長短隨心所欲。這就是究竟持戒的境界：諸根完具，壽命沒有損減。圓滿之人哪裡僅僅是持守這些戒律？ 唯有殺和慈悲，也存在『作事殺』和『作理殺』。例如仙預大王，殺死了五百個婆羅門，卻給予了他們見佛的機緣，給予了他們十劫的壽命。又如『法門殺』，是指解析滌盪塵世的牽累，清凈各種煩惱。如同樹神折斷樹枝，不受怨恨的鳥兒侵擾；如同劫火焚燒木頭，灰燼和木炭一同消亡。《楞伽經》說：『殺死無明的父親，害死貪愛的母親，斷除隨眠的怨敵，破壞五陰的和合，斷除七識之身。』如果有人這樣做，就能立即證得法身。這種『逆』就是『順』。鴦崛摩羅（Angulimala）說：『我發誓斷除陰、界、入，不能持守不殺戒。』一切塵勞，都是如來的種子，斷盡這些種子，才稱為佛，成就金剛微妙的法身。 湛然常寂地應化一切，垂示形體於九道（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩），隨著眾生根性的適宜，示現長短不同的壽命，任憑眾生所見，運用殘缺或完具的根器，來教化度脫他們。 第二條，不盜戒：未經允許而取用他物，稱為『事盜』；經過允許而取用，稱為『事不盜』。『法門』是指，如佛所說：『他人的東西不要拿取』，這稱為『法門不盜』。菩提（覺悟）是沒有人給予的，而要自己去證取菩提，這稱為『法門盜』。如果持戒是爲了作業，以求得如意的果報，那麼這種果報無常而迅速朽壞，都是屬於他人的東西，臭穢如同糞便，危害如同毒藥，有智慧的人，不應該去追求。為何還要慇勤地飲苦食毒，而自我傷害、自我摧毀？在生死輪迴中困苦掙扎，難道還有比這更有害的嗎？ 三障（煩惱障、業障、報障）障礙成佛，第一義諦（最高的真理）也會捨棄你，這就是盜，而不是不盜。此外，二乘（聲聞乘和緣覺乘）以四諦（苦、集、滅、道）的智慧，觀察身、受、心、法，厭惡生死，欣求涅槃（寂滅）。涅槃之心一生起，就是取用他物，就是非時取證，就是不等待所說的因緣。如同焦芽敗種，不能生長。見苦斷集，修道造盡，這不是求法，而是認為存在一個涅槃，成就了涅槃見。如果執著于空，諸佛也無法度化。身長三百由旬（Yojana）
【English Translation】 Residing in the Pure Land of Tranquil Light (the pure and luminous Buddha-land), eternally abiding in serene stillness. Possessing the five eyes (the eyes of gods, flesh, wisdom, Dharma, and Buddha), attaining freedom of the senses (the six senses: eyes, ears, nose, tongue, body, and mind), attaining freedom of lifespan, with the length of life at will. This is called the ultimate precept-holding: complete senses, with no diminution of lifespan. How could a perfect person merely uphold these precepts? There is only killing and compassion, and there is also 'killing by action' and 'killing by principle'. For example, King Xianyu killed five hundred Brahmins, but gave them the opportunity to see the Buddha and gave them ten kalpas (aeons) of life. Also, 'killing by Dharma' refers to analyzing and cleansing the entanglements of the world, purifying all afflictions. Like a tree spirit breaking branches, undisturbed by resentful birds; like a fire at the end of a kalpa burning wood, with ashes and charcoal disappearing together. The Lankavatara Sutra says: 'Kill the father of ignorance, harm the mother of greed, cut off the enemy of latent tendencies, destroy the union of the five skandhas (form, feeling, perception, mental formations, and consciousness), cut off the seven consciousnesses.' If someone does this, they will immediately realize the Dharmakaya (Dharma body). This 'reversal' is 'obedience'. Angulimala said: 'I vow to cut off the skandhas, realms, and entrances, unable to uphold the precept of not killing.' All defilements are the seeds of the Tathagata (Thus Come One), and only by cutting off these seeds completely is one called a Buddha, achieving the adamantine, subtle Dharmakaya. Serenely and constantly responding to everything, manifesting forms in the nine realms (hells, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, and bodhisattvas), showing different lengths of life according to the suitability of beings' natures, using incomplete or complete faculties to teach and liberate them according to what beings see. The second precept, not stealing: taking something without permission is called 'stealing by action'; taking something with permission is called 'not stealing by action'. 'Dharma' refers to what the Buddha said: 'Do not take what belongs to others,' this is called 'Dharma not stealing'. Bodhi (enlightenment) is not given by anyone, but must be realized by oneself, this is called 'Dharma stealing'. If one holds precepts in order to perform actions to seek desirable results, then such results are impermanent and quickly decay, and all belong to others, as foul as excrement, as harmful as poison, which wise people should not seek. Why diligently drink bitterness and eat poison, harming and destroying oneself? Struggling in the cycle of birth and death, is there anything more harmful than this? The three obstacles (affliction obstacle, karma obstacle, retribution obstacle) obstruct Buddhahood, and the First Principle (the highest truth) will abandon you, this is stealing, not not-stealing. Furthermore, the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) use the wisdom of the Four Noble Truths (suffering, accumulation, cessation, path) to observe the body, feelings, mind, and phenomena, detesting birth and death, and rejoicing in Nirvana (extinction). The moment the mind of Nirvana arises, it is taking what belongs to others, it is realizing proof out of time, it is not waiting for the causes and conditions that are spoken of. Like scorched sprouts and rotten seeds, they cannot grow. Seeing suffering and cutting off accumulation, cultivating the path and creating exhaustion, this is not seeking the Dharma, but thinking that there is a Nirvana, achieving the view of Nirvana. If one is attached to emptiness, the Buddhas cannot liberate them. A body three hundred yojanas (Yojana) long
由旬。而無兩翅。墮三無為坑。飢餓羸瘦。體生瘡癬。豈非貧窮困苦耶。又不見佛。不聞法。不入眾數。豈非第一義天。遠離耶。此猶名盜。非不盜也。若別人從淺至深。舍一取一。來已更復來。去已更復去。悉是辱于去來相。亦是不與而取。取已而舍。亦是貧窮。舍已更取。數數去取。即是困苦。不與第一義天相應。即是遠離。此猶名盜。非不盜也。圓人觀法實相。受亦不受。不受亦不受。亦受亦不受亦不受。非受非不受亦不受。不取是菩提。障諸取故。是法平等。無有高下。不高故不取。不下故不捨。如是觀者。觀如來藏。具足無缺。是如意珠。隨意出寶。即修羅琴。任意出聲。即是大富。大富故無取。即第一義天。故不遠離。是名究竟。持不盜戒。圓人亦有盜。法門者。菩提無與者。而取菩提。如海吞流。不隔萬派。如地荷負檐四重檐。眾生悉度。煩惱悉斷。法門悉知。佛道悉成。三不淫者。男女身會名事淫。法門解者。若心染法是淫。若關禁七支。如猿著鎖。擎一油缽過諸大眾。割捨樂觸樂求于未來。凈潔五欲。如市易法。如銅錢博金錢。此乃增長欲事。非不欲也。若斷欲界粗弊之慾。染著色無色界禪定之樂。如冰魚蟄蟲。墮長壽天。是為一難。貪著禪味。名大縛。是染欲法。非不欲也。若憎生死。愛涅槃。
【現代漢語翻譯】 現代漢語譯本： 由旬（Yojana，古印度長度單位）。而沒有兩翅膀，墮入三無為坑（三界之外，無色界之上的境界）。飢餓羸弱，身體生瘡癬。這難道不是貧窮困苦嗎？又見不到佛，聽不到法，不入僧團。這難道不是與第一義天（ परमार्थ， ultimate truth）遠離嗎？這仍然叫做盜，並非不盜。如果別人從淺到深，捨棄一個而取一個，來了又去，去了又來，都是被去來之相所束縛。也是不給而取，取了又舍，這也是貧窮。舍了又取，屢次去取，就是困苦。不與第一義天相應，就是遠離。這仍然叫做盜，並非不盜。 圓融之人觀法實相，受也不受，不受也不受，亦受亦不受亦不受，非受非不受亦不受。不取就是菩提（Bodhi，覺悟），因為能障蔽各種取著。此法平等，沒有高下。不高所以不取，不下所以不捨。這樣觀照的人，觀如來藏（Tathagatagarbha，如來法身），具足無缺，是如意珠（Cintamani，能滿足願望的寶珠），隨意出寶，即是修羅琴（Asura lute，阿修羅的樂器），任意出聲，就是大富。因為大富所以無取，即是第一義天，所以不遠離。這叫做究竟持不盜戒。 圓融之人也有盜法門。菩提沒有給予者，而取菩提，如海吞納河流，不隔絕任何支流。如大地荷載四重檐的房屋，眾生全部度脫，煩惱全部斷除，法門全部知曉，佛道全部成就。三不淫戒，男女身體的結合叫做事淫。法門解脫的人，如果心染著於法就是淫。如果關閉禁錮七支，如猿猴被鎖鏈束縛，擎著一油缽走過大眾，割捨快樂的觸覺，爲了未來而求樂，清凈五欲，如市場交易，如用銅錢博取金錢，這乃是增長慾望之事，並非沒有慾望。如果斷除欲界粗鄙的慾望，染著於色界和無色界禪定的快樂，如冰魚和蟄蟲，墮入長壽天，這是一難。貪著禪定的滋味，叫做大縛，這是染欲之法，並非沒有慾望。如果憎恨生死，喜愛涅槃（Nirvana，寂滅）。
【English Translation】 English version: Yojana (Yojana, an ancient Indian unit of length). Without two wings, falling into the three formless realms (beyond the three realms, the realm above the formless realm). Hungry and emaciated, the body covered with sores and scabies. Isn't this poverty and suffering? Moreover, not seeing the Buddha, not hearing the Dharma, not entering the Sangha. Isn't this being far away from the First Principle (Paramartha, ultimate truth)? This is still called stealing, not not stealing. If others go from shallow to deep, abandoning one and taking another, coming and going, all are bound by the appearance of coming and going. It is also taking without giving, taking and then abandoning, this is also poverty. Abandoning and then taking, repeatedly taking and abandoning, is suffering. Not corresponding to the First Principle is being far away. This is still called stealing, not not stealing. A person of perfect understanding observes the true nature of reality, accepting and not accepting, not accepting and not accepting, both accepting and not accepting and not accepting, neither accepting nor not accepting and not accepting. Not taking is Bodhi (Bodhi, enlightenment), because it can obstruct all attachments. This Dharma is equal, without high or low. Not high, therefore not taking; not low, therefore not abandoning. Those who observe in this way, observe the Tathagatagarbha (Tathagatagarbha, the womb of the Thus Come One), complete and without lack, it is the Cintamani (Cintamani, a wish-fulfilling jewel), producing treasures at will, it is the Asura lute (Asura lute, a musical instrument of the Asuras), producing sounds at will, it is great wealth. Because of great wealth, there is no taking, which is the First Principle, therefore not being far away. This is called ultimately upholding the precept of not stealing. A person of perfect understanding also has the Dharma gate of stealing. Bodhi has no giver, yet taking Bodhi, like the sea swallowing rivers, not separating any tributaries. Like the earth carrying a four-tiered roof, all beings are liberated, all afflictions are cut off, all Dharma gates are known, the Buddha path is all accomplished. The three precepts of non-lust, the union of male and female bodies is called sexual misconduct. Those who are liberated from the Dharma gate, if the mind is attached to the Dharma, it is sexual misconduct. If closing and restraining the seven limbs, like a monkey bound by chains, holding an oil bowl and passing through the crowd, cutting off the pleasure of touch, seeking pleasure in the future, purifying the five desires, like market transactions, like using copper coins to gamble for gold coins, this is increasing the matter of desire, not without desire. If cutting off the coarse desires of the desire realm, being attached to the pleasure of the dhyana of the form and formless realms, like ice fish and hibernating insects, falling into the heavens of long life, this is one difficulty. Being greedy for the taste of dhyana is called great bondage, this is the Dharma of lust, not without desire. If hating birth and death, loving Nirvana (Nirvana, extinction).
棄之直去。涉路不回。諸有色聲。不能染屈。如八風不動須彌。若聞菩薩勝妙功德。甄迦羅琴聲。迦葉起舞。不能自持。毗嵐風至。破如腐草。是染欲。非不染欲也。若菩薩惡生死如糞穢。惡涅槃如怨鳥。舍於二邊。志存中道。起順道法愛生。名頂墮。是菩薩旃陀羅。既無方便。此慧被縛。不能勝怨。己所修治。為無慧利。是染欲法。非不欲也。圓人觀一心三諦。即空何所染。即假何所凈。即中何所邊。即空即假何所中。即空故。無我人。十六知見。依正等愛。即假故。無空無相無愿等愛。即中故。無佛菩提轉法輪度眾生等愛。三諦清凈。名畢竟凈。唯佛一人具凈戒。餘人皆名污戒者。圓人又有染愛法門。如和須蜜多女。人見人女。天見天女。見者即得見佛三昧。執手者得到佛三昧。嗚者得極愛三昧。抱者得冥如三昧。亦如魔界行不污菩薩。變為無量身。共無量天女從事。皆令發菩提心。又先以欲拘牽。后令入佛智。斯乃非欲之慾。以欲止欲。如以楔出楔。將聲止聲。四不妄語者。法門者。未得謂得。凡夫癡人。于下苦中。橫生樂想。豎我慢幢。打自大鼓。執有與無諍。執無與有諍。起六十二見。破慧眼。不見於真實。備口四過。三十三天。黃葉生死。謂是真金。非想自地。謬計涅槃。此非妄語。誰是妄語耶。二乘競
執瓦礫。歡喜持出。生滅度想。生實未盡。寧得滅度。生安樂想。所作未辦。寧得安隱。其實未得一切解脫。未得謂得。豈非妄語耶。佛為別教人。四門說實相。執於一有。隔礙三門。乃至執非有非無。不融有無。夫實相者。言語道斷。心行處滅。云何以字。字于無字。云何以數。數于無數。豈非妄語耶。圓人如實而觀。如實而說。如實觀者。非內觀。乃至非離內外觀。亦不以無觀。得是智慧。如實說者。一切實。乃至非實非不實等。如是皆名諸法實。經云。諸佛皆實語。即是以佛道聲。令一切聞。圓人亦有妄語法門。無車說車。誘戲童子。無樂說樂。止彼啼兒。若有眾生。因虛妄說得利益者。佛亦妄說。又言。我是貪慾尸利等。我是天是人。實非天人。將虛以出虛。令得不虛耳。五不飲酒。法門解者。迷惑倒見名酒。夫酒為不善。諸惡根本。飲酒招狂。外道等是。即世間醉也。大經云。從昔已來。常為聲色所醉。流轉生死。三界人天。通有此醉。二乘無明酒未吐。如半瘧人。大經引醉歸之。世間無常樂。而言我凈。如來實我凈。而言無常樂。如彼醉人。見日月轉。此二乘醉也。菩薩無明未盡。不了了見。夜睹畫像。譬如醉人。朦朧見道。迦葉云。自此已前。我等悉名邪見人也。此是菩薩醉。圓人行如來行。具煩惱性
【現代漢語翻譯】 現代漢語譯本 執著于瓦礫，卻歡喜地拿出來，並認為已經證得生滅的解脫，但實際上生滅並未完全斷盡，怎麼能得到真正的解脫呢？認為已經得到了安樂，但實際上該做的事情還沒有完成，怎麼能得到真正的安穩呢？實際上並沒有得到一切解脫，卻認為自己已經得到，這難道不是妄語嗎？ 佛陀為別教（區別于圓教的教法）之人，用四門（有、無、亦有亦無、非有非無）宣說實相，但如果執著于其中一『有』，就會被這一『有』隔礙住其他三門。乃至執著于『非有非無』，也不能融通有和無。真正的實相，是言語無法表達，心念無法到達的境界。怎麼能用文字去描述那無法描述的境界？怎麼能用數量去計算那無法計算的事物？這難道不是妄語嗎？ 圓教之人如實地觀察，如實地宣說。如實地觀察，不是向內觀察，乃至不是脫離內外去觀察，也不是用『無』去觀察，而是證得真正的智慧。如實地宣說，一切都是真實的，乃至『非實非不實』等等，這些都可稱為諸法的實相。《涅槃經》說，諸佛都說真實的話，就是用佛道的聲音，讓一切眾生聽聞。圓教之人也有妄語的法門，比如沒有車卻說有車，以此來引誘嬉戲的孩童；沒有快樂卻說有快樂，以此來止住啼哭的嬰兒。如果有眾生因為虛妄的言說而得到利益，佛陀也會用虛妄的言說。 又比如佛陀說：『我是貪慾』、『我是尸利（吉祥）』等等，或者說『我是天人』，但實際上並非天人，這是用虛妄的言說來引導眾生脫離虛妄，從而得到真實。 對於『不飲酒』這一法門的理解，迷惑顛倒的見解就是酒。酒是不善的，是諸惡的根本。飲酒會招致瘋狂，外道等就是如此，這是世間的醉。 《大涅槃經》說，從過去以來，眾生常常被聲色所迷惑，在生死中流轉。三界人天，都普遍存在這種醉。 二乘（聲聞、緣覺）之人無明之酒未吐盡，就像半瘧疾之人。《大涅槃經》將醉歸結於世間無常卻說常樂，實際上如來說的是真實的我、凈，卻說無常樂，就像醉酒之人，看到日月在轉動。這是二乘的醉。 菩薩無明未盡，不能完全明瞭地看見，就像在夜晚看畫像，又像醉酒之人，朦朧地看到道路。迦葉尊者說：『從此以前，我們都被稱為邪見之人。』這是菩薩的醉。 圓教之人行持如來的行，具足煩惱的本性。
【English Translation】 English version Clinging to rubble, yet joyfully bringing it forth, and thinking that one has attained the extinction of birth and death, but in reality, birth and death have not been completely exhausted, how can one attain true liberation? Thinking that one has attained bliss, but in reality, what needs to be done has not been completed, how can one attain true peace? In reality, one has not attained complete liberation, yet one thinks that one has, is this not false speech? The Buddha, for those of the Separate Teaching (different from the Perfect Teaching), uses the Four Gates (existence, non-existence, both existence and non-existence, neither existence nor non-existence) to expound the Real Mark, but if one clings to one 'existence,' one will be obstructed by this 'existence' from the other three gates. Even clinging to 'neither existence nor non-existence' cannot integrate existence and non-existence. The true Real Mark is a realm beyond the reach of language and the cessation of mental activity. How can one use words to describe that which cannot be described? How can one use numbers to count that which cannot be counted? Is this not false speech? A person of the Perfect Teaching observes truthfully and speaks truthfully. To observe truthfully is not to observe internally, nor even to observe apart from internal and external, nor to observe with 'non-existence,' but to attain true wisdom. To speak truthfully is that everything is real, even 'neither real nor unreal,' etc., all of these can be called the Real Mark of all dharmas. The Nirvana Sutra says that all Buddhas speak truthfully, which is to use the voice of the Buddha-path to let all beings hear. A person of the Perfect Teaching also has the expedient of false speech, such as saying there is a cart when there is no cart, to entice playful children; saying there is joy when there is no joy, to stop crying infants. If there are beings who benefit from false speech, the Buddha will also use false speech. For example, the Buddha says, 'I am greed,' 'I am Shiri (auspiciousness),' etc., or says, 'I am a deva,' but in reality is not a deva, this is using false speech to guide beings away from falsehood, thereby attaining truth. Regarding the understanding of the precept of 'not drinking alcohol,' deluded and inverted views are alcohol. Alcohol is unwholesome and the root of all evils. Drinking alcohol leads to madness, as seen in the heretics, etc., this is worldly intoxication. The Maha-parinirvana Sutra says that from the past, beings have always been intoxicated by sound and form, transmigrating in birth and death. The beings of the Three Realms, including devas and humans, universally have this intoxication. Those of the Two Vehicles (Shravakas and Pratyekabuddhas) have not completely vomited out the alcohol of ignorance, like a person with a half-cured malaria. The Maha-parinirvana Sutra attributes intoxication to saying that the world is permanent and blissful when it is impermanent, while the Tathagata speaks of the true Self and Purity, yet says impermanent and not blissful, like a drunken person seeing the sun and moon spinning. This is the intoxication of the Two Vehicles. Bodhisattvas have not exhausted their ignorance and cannot see completely clearly, like looking at a painting at night, or like a drunken person vaguely seeing the road. Kashyapa said, 'From now on, we are all called people of wrong views.' This is the intoxication of the Bodhisattva. A person of the Perfect Teaching practices the practice of the Tathagata, possessing the nature of afflictions.
。能知如來秘密之藏。雖有肉眼。名為佛眼。所可見者。更不復見。是則五住正習。一時無有餘。酒法既除。何所可醉。圓人亦有飲酒法門。鴦崛云。持真空瓶。盛實相酒。變化五道。宣揚哮吼。波斯匿醉。轉更多恩。末利后飲。佛言持戒。入于酒肆。自立其志。亦立他志。夫得其門者。逆順俱當。失其柄者。操刀傷手。是知能以塵勞煩惱為佛事者。斯乃見一切法皆實相矣。於一心實相中。不見有世間過。患障礙之法。則何所舍。亦不見有出世殊勝尊妙之法。則何所取。但為未入實相門中。見有凡聖種種差別。而生忻厭者。遂乃徇彼機宜。隨其所作。善巧方便。而化導之。皆令入此一際平等無諍無失自證法門。究竟常樂。如是開示。不負前機。若解肘后之方。似探囊中之寶。實為第一之說。括盡初終。開大施之門。復誰前後。得自己法身之髓。到一心智海之源。初阿已攝無邊。過茶無字可說。
問。夫戒是軌持。全依事相。大綱所立。出自四分等律文。今宗鏡中。云何于萬行之門。皆稱第一。
答。夫萬行之由。皆為契真顯本。若違真逐末。不識教宗。凡一切眾生。皆本具自性之律。若鈍根者。則漸以相示。若上器者。直從性明。如傅大士云。持律本為制生心。我今無心過戒律。首楞嚴云。持犯但束身。
【現代漢語翻譯】 現代漢語譯本：能夠知曉如來秘密的寶藏，雖然有肉眼，也稱為佛眼。所能見到的，不再是尋常之物。這樣，五住地的煩惱習氣，一時全部斷盡，沒有剩餘。如同酒的害處已經去除，還有什麼可以讓人沉醉的呢？圓教根性的人也有飲酒的法門。鴦崛摩羅（Angulimala，一位曾是強盜后被佛陀度化的尊者）說：『拿著真空的瓶子，盛滿實相的酒，變化為五道眾生，宣揚佛法，發出獅子吼。』波斯匿王（Prasenajit，古印度拘薩羅國國王，佛陀的信徒）醉了，反而更加感恩。末利夫人（Mallika，波斯匿王的王后）飲酒後，佛說要持戒。進入酒館，堅定自己的意志，也堅定他人的意志。能夠掌握其中門徑的人，順境逆境都能應對得當；失去把柄的人，即使拿著刀也會傷到自己。由此可知，能夠將塵世的勞苦煩惱轉化為佛事的人，才是真正見到一切法都是實相。在唯一的心、實相中，看不到世間的過患和障礙之法，那麼又有什麼需要捨棄的呢？也看不到出世間殊勝尊妙之法，那麼又有什麼需要獲取的呢？只是因為還沒有進入實相之門，才看到凡夫和聖人有種種差別，從而產生喜歡和厭惡。於是順應眾生的根機，隨著他們所作所為，用善巧方便來化導他們，使他們都進入這同一真際、平等無諍、無失自證的法門，最終獲得常樂。像這樣開示，才不辜負之前的根機。如果理解了肘後方（Elbow-Behind Recipes，指簡便有效的秘方），就像從囊中取寶一樣容易。這實在是第一等的說法，概括了從開始到結束的全部內容。開啟廣大的佈施之門，又何分先後呢？得到自己法身的精髓，到達一心智慧之海的源頭。最初的阿字（Ā，梵文字母，代表萬法的本源）已經攝盡無邊，超過了茶字（cha，梵文字母）所能表達的範圍，沒有什麼可以再說的了。 問：戒律是規範和持守，完全依賴於事相，是根據大綱所設立的，出自《四分律》等律文。現在《宗鏡錄》中，為什麼在萬行之門中，都稱戒律為第一呢？ 答：萬行的產生，都是爲了契合真如，顯現本性。如果違背真如而追逐末節，不認識佛教的宗旨，那麼一切眾生本來就具備自性的戒律。如果是鈍根的人，就逐漸用事相來開示；如果是上等根器的人，就直接從本性上來說明。如同傅大士（Fu Dashi，南北朝時期著名居士）所說：『持戒本來是爲了制止生滅之心，我現在沒有生滅之心，所以超越了戒律。』《首楞嚴經》（Shurangama Sutra）說：『持戒和犯戒只是束縛身體。』
【English Translation】 English version: One who can know the secret treasury of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), though possessing physical eyes, is said to have the Buddha-eye. What can be seen is no longer the ordinary. Thus, the residual habits of the five abodes (five types of delusion) are all eradicated at once, with nothing remaining. Just as the harm of alcohol has been removed, what is there to be intoxicated by? Those of perfect enlightenment also have a method of drinking. Angulimala (Angulimala, a person who was once a bandit and later converted by the Buddha) said, 'Holding the bottle of emptiness, filling it with the wine of true reality, transforming into the five paths of beings, proclaiming the Dharma, roaring like a lion.' King Prasenajit (Prasenajit, the king of Kosala in ancient India, a follower of the Buddha) is drunk, but is even more grateful. After Queen Mallika (Mallika, the queen of King Prasenajit) drinks, the Buddha says to uphold the precepts. Entering the tavern, strengthen one's own resolve, and also strengthen the resolve of others. One who grasps the key can handle both favorable and adverse circumstances; one who loses the handle will injure their hand even with a knife. Thus, one who can transform the toils and afflictions of the world into Buddha-work truly sees that all dharmas are the true reality. In the one mind, the true reality, one does not see the faults and obstacles of the world, so what is there to abandon? Nor does one see the superior and wonderful dharmas of transcendence, so what is there to grasp? It is only because one has not entered the gate of true reality that one sees the various differences between ordinary beings and sages, thus giving rise to liking and disliking. Therefore, one adapts to the capacities of beings, according to their actions, using skillful means to guide them, so that they all enter this one reality, equal and without contention, the self-realized Dharma gate, ultimately attaining constant joy. Such instruction does not fail the previous opportunity. If one understands the Elbow-Behind Recipes (Elbow-Behind Recipes, referring to simple and effective secret recipes), it is as easy as taking treasure from a bag. This is truly the foremost teaching, encompassing everything from beginning to end. Opening the gate of great giving, who is before or after? Obtaining the essence of one's own Dharmakaya (Dharmakaya, the body of the Buddha's teachings), reaching the source of the wisdom-sea of the one mind. The initial 'Ā' (Ā, a Sanskrit letter representing the origin of all dharmas) has already encompassed the boundless, exceeding what can be expressed by the letter 'cha' (cha, a Sanskrit letter), there is nothing more to say. Question: Precepts are norms and observances, relying entirely on phenomena, established according to the outline, originating from the Vinaya texts such as the Dharmaguptaka Vinaya. Now, in the Zongjing Lu, why is it that among the myriad practices, precepts are called the foremost? Answer: The arising of the myriad practices is all for the sake of aligning with true reality and revealing the original nature. If one goes against true reality and pursues the superficial, not recognizing the purpose of the teachings, then all beings inherently possess the precepts of their own nature. If one is of dull capacity, then one is gradually shown through phenomena; if one is of superior capacity, then one is directly enlightened from the nature. As Fu Dashi (Fu Dashi, a famous lay Buddhist during the Northern and Southern Dynasties) said, 'Upholding precepts was originally to restrain the arising mind; now I have no arising mind, so I transcend the precepts.' The Shurangama Sutra (Shurangama Sutra) says, 'Upholding and violating precepts only bind the body.'
非身何所束。如是之機。如是之教。豈須戒耶。已自知各具佛性戒故。然于初心凡夫。及出假菩薩。亦不壞於事相。遮性二戒。悉皆等持。以初心自行根劣故。須理事相資。以久行化他圓滿故。須權實雙備。且如凡夫二乘。菩薩諸佛。凡持戒者。莫不皆由一心所起。以凡夫全不自知垢凈之戒因。從自心生。罪福之戒果。當自心受。二乘雖知由心轉變。執有前塵。權小菩薩。雖不執前境實有。住無自性空。都不了外本無空。皆自心變。諸大菩薩。正了唯心。空有雙泯。無明未盡。功德未圓。理行猶虧。尚居因位。諸佛則圓證真唯識性。離念清凈。故經云。唯佛一人持凈戒。其餘盡名破戒者。如六行法雲。次就戒明人心別。有六不同。先明粗凡。依戒起罪。謂有愚人。身雖持戒。不知看心。復不護口。自謂己能。毀他破戒。由此惡說。壞人敬信。便成罪業。當生惡道。次明凡夫。身口持戒。未學觀慧。唯成福行。次明二乘。出世道戒。謂二乘人。觀生空時。離凡我倒。則成道戒。次明大乘小菩薩。觀相空慧。心凈明時。離取相罪。即名為戒。次明大乘。大菩薩戒。謂觀唯心。本無外色。無色可破。相空亦無。離取相過。故名為戒。此則不同小菩薩戒。雖離著有。仍著空相。此大菩薩。知空亦空。無空可著。則證大空。故智
【現代漢語翻譯】 現代漢語譯本： 如果不是身體，又是什麼被束縛呢？像這樣的機緣，像這樣的教導，難道還需要戒律嗎？因為已經知道各自本具佛性之戒。然而對於初發心的凡夫，以及出假位的菩薩，也不破壞事相上的戒律。遮戒和性戒，都要平等地受持。因為初發心的人，自行的力量薄弱，需要從理和事相上互相輔助。因為長期修行化度他人已經圓滿，所以需要權巧和真實雙重具備。且如凡夫、二乘、菩薩、諸佛，凡是持戒的人，沒有不是由一心所生起的。因為凡夫完全不知道垢凈的戒因，是從自己的心生起的，罪福的戒果，當由自己的心來承受。二乘雖然知道由心轉變，但執著於前塵。權小菩薩，雖然不執著前境實有，卻住在無自性的空上，都不瞭解外境本來就是空，都是自心變現的。諸大菩薩，真正了達唯心，空和有都泯滅，但無明尚未斷盡，功德尚未圓滿，理和行還有虧欠，尚且住在因位。諸佛則圓滿證得真唯識性，遠離妄念而清凈。所以經中說：『只有佛一人持凈戒，其餘都名為破戒者。』如《六行法》所說：『其次就戒來闡明人心的差別，有六種不同。』先說明粗淺的凡夫，依戒而起罪。說的是有愚癡的人，身體雖然持戒，卻不知道觀照自己的心，又不守護自己的口，自以為自己能行，譭謗他人破戒。由於這樣的惡語，破壞他人對佛法的敬信，便會造成罪業，當生惡道。其次說明凡夫，身口持戒，但沒有學習觀慧，只能成就福德之行。再次說明二乘，出世道的戒律。說的是二乘人，觀照生空的時候，遠離凡夫的我見顛倒，就能成就道戒。再次說明大乘的小菩薩，觀照相空的智慧，心清凈明亮的時候，遠離取相的罪過，就名為戒。再次說明大乘的大菩薩戒，說的是觀照唯心，本來沒有外在的色法，沒有色法可以被破壞，相空也沒有，遠離取相的過失，所以名為戒。這不同於小菩薩戒，雖然離開了執著有，仍然執著于空相。這位大菩薩，知道空也是空，沒有空可以執著，就能證得大空，所以有智慧。
【English Translation】 English version: If not the body, what is bound? Such an opportunity, such a teaching, does it still require precepts? Because it is already known that each inherently possesses the precepts of Buddha-nature. However, for beginners and Bodhisattvas in the stage of expedient manifestation, the phenomenal aspects of precepts are not violated. Both prohibitive and intrinsic precepts are equally upheld. Because beginners have weak self-cultivation, they need mutual assistance from both principle and phenomena. Because long-term practice of transforming others is complete, both expedient and real aspects are needed. Furthermore, like ordinary beings, Two Vehicles, Bodhisattvas, and Buddhas, all who uphold precepts arise from a single mind. Because ordinary beings are completely unaware that the cause of pure and impure precepts arises from their own mind, and the result of sinful and meritorious precepts is received by their own mind. Although those of the Two Vehicles know that it transforms from the mind, they cling to past objects. Provisional Small Vehicle Bodhisattvas, although not clinging to the reality of past objects, dwell in emptiness without self-nature, and do not understand that external objects are originally empty, all transformations of their own mind. Great Bodhisattvas truly understand the mind-only, where emptiness and existence are both extinguished, but ignorance is not yet exhausted, merit is not yet complete, principle and practice are still lacking, and they still reside in the causal stage. Buddhas fully realize the true nature of consciousness-only, pure and free from thoughts. Therefore, the sutra says: 'Only the Buddha alone upholds pure precepts, the rest are all called precept-breakers.' As the Six Practices Dharma says: 'Next, based on the precepts, clarify the differences in people's minds, there are six differences.' First, explain the coarse ordinary beings, who create offenses based on precepts. It refers to foolish people who, although upholding precepts with their bodies, do not know how to observe their minds, nor do they guard their mouths, presuming themselves capable, slandering others for breaking precepts. Due to such evil speech, they destroy others' respect and faith in the Dharma, thus creating sinful karma, and will be born in evil realms. Next, explain ordinary beings who uphold precepts with body and mouth, but have not learned wisdom, only accomplishing meritorious deeds. Next, explain the precepts of the Two Vehicles, the path of liberation. It refers to those of the Two Vehicles who, when contemplating the emptiness of existence, are free from the delusions of self, thus accomplishing the precepts of the path. Next, explain the Small Vehicle Bodhisattvas of the Great Vehicle, who, when contemplating the wisdom of the emptiness of phenomena, and the mind is pure and bright, are free from the sin of grasping at appearances, and are called precepts. Next, explain the Great Vehicle Bodhisattva precepts, which refer to contemplating the mind-only, where there are originally no external forms, no forms can be broken, phenomenal emptiness is also absent, free from the fault of grasping at appearances, therefore called precepts. This is different from the Small Vehicle Bodhisattva precepts, which, although leaving attachment to existence, still cling to the aspect of emptiness. This Great Bodhisattva knows that emptiness is also empty, there is no emptiness to cling to, and thus realizes great emptiness, therefore possessing wisdom.
論云。破諸法皆空。唯有空在。而取相著之。大空者。破一切法空。空亦復空。以此文證。著空是過。大根離之。故名為戒。次明佛戒。謂證唯心。離念常凈。無明垢盡。即成佛戒。但佛心中。具諸功德。離過義邊。則名為戒。諸大菩薩。雖具功德。無明未盡。則不同佛。故佛凈戒。與因有異。如上所說。六種持戒。雖即優劣不同。皆是一心所作。以凡小不了唯心。證空取相。取相者。成罪福之垢。證空者。背圓常之門。若入宗鏡之中。自成戒德。則不為空有諸緣所動。豈非第一耶。戒法既爾。萬行例然。所以華嚴論云。夫小乘戒為情有宗。為如來創為凡夫造業處。言是應作。是不應作。說善不善。如此立教。未為實有。如此有教。且約凡情虛妄之處。橫系諸惡。以教制之。令生人天。是故戒序云。若欲生天上。及生人中者。常當護戒足。勿令有毀損。眾生有為作業。虛妄非實德。故生人天。無常。虛妄非實。未得法身智身。非為實有宗。且為情有宗。于小乘中。為軌持教也。如華嚴經持戒即不然。經云。身是梵行耶。身業四威儀。乃至佛法僧。十眾七遮。和尚羯磨壇頭等。是梵行耶。如是諦觀求梵行者。了不可得。是故名為清凈梵行。如梵行品說。如是清凈行者。名持佛性戒。得佛法身故。乃至初發心時。便成正覺
【現代漢語翻譯】 現代漢語譯本： 論中說，破除一切法的空性，只剩下空本身，卻執著于空的表象。所謂『大空』，是破除一切法的空性，連空本身也是空的。用這段文字可以證明，執著于空是一種過失。大根器的人遠離這種執著，所以稱為『戒』。 接下來闡明佛戒，指的是證悟唯心，遠離妄念，達到恒常清凈的狀態。當無明煩惱完全消除時，就成就了佛戒。只是佛的心中，具足一切功德，從遠離過失的角度來說，就稱為『戒』。諸位大菩薩，雖然也具備功德，但無明煩惱尚未完全消除，因此與佛不同。所以佛的清凈戒，與因地的戒有所不同。 如上所說的六種持戒方式，雖然有優劣之分，但都是一心所為。因為凡夫和小乘修行者不瞭解唯心，證悟空性后反而執著于表象。執著于表象，就會形成罪業和福報的污垢；證悟空性後背離圓滿常住的法門。如果能夠進入宗鏡的境界，自然成就戒德，就不會被空有等各種因緣所動搖。這難道不是第一等的戒嗎？ 戒法既然如此，其他萬行也是同樣的道理。所以《華嚴論》中說，小乘戒是為『情有宗』（認為有情眾生真實存在）設立的，是如來最初為凡夫創造造業之處。說什麼是應該做的，什麼是不應該做的，說什麼是善，什麼是不善，像這樣建立教義，並不是真正的實有。這樣設立教義，只是針對凡夫虛妄的情執，強行施加各種禁制，以此來教導他們，讓他們能夠轉生到人天善道。所以戒序中說，『如果想要生到天上，以及生到人間，應當常常守護戒足，不要讓它有毀損。』眾生所做的有為之業，都是虛妄不實的，因此生到人天善道，也是無常的，虛妄不實的，沒有得到法身和智身，不是真正的實有宗，只是爲了『情有宗』，在小乘中，作爲規範和持守的教義。 如《華嚴經》中所說的持戒就不是這樣。《華嚴經》中說，『身體是梵行嗎？』身體的四威儀，乃至佛法僧三寶，十眾七遮（比丘戒中的十種重罪和七種輕罪），和尚、羯磨（僧團的集體議事），壇頭等等，是梵行嗎？像這樣仔細觀察，尋求梵行的人，最終會發現梵行是不可得的。所以這被稱為清凈梵行。如《梵行品》所說，像這樣清凈修行的人，稱為持佛性戒，因為他們已經證得了佛的法身。乃至初發菩提心的時候，就成就了正等正覺（Anuttara-samyak-sambodhi）。
【English Translation】 English version: The treatise says: 'Having broken through all dharmas as empty, only emptiness remains, and one becomes attached to its appearance.' 'Great emptiness' means breaking through the emptiness of all dharmas, so that even emptiness is empty. This passage proves that attachment to emptiness is a fault. Those with great roots detach from it, hence it is called 'precept' (戒, śīla). Next, the Buddha's precepts are explained, referring to the realization of mind-only (唯心, citta-mātra), being constantly pure by being free from thoughts. When ignorance (無明, avidyā) and defilements are completely eliminated, one achieves the Buddha's precepts. It is just that the Buddha's mind is complete with all merits, and from the perspective of being free from faults, it is called 'precept'. Although the great Bodhisattvas also possess merits, their ignorance is not yet completely eliminated, so they are different from the Buddha. Therefore, the Buddha's pure precepts are different from the precepts of the cause (因, hetu). The six kinds of precept-holding mentioned above, although different in superiority and inferiority, are all done by one mind. Because ordinary people and those of the Small Vehicle (小乘, Hinayana) do not understand mind-only, they grasp at appearances after realizing emptiness. Grasping at appearances creates the defilements of sin and merit; realizing emptiness turns away from the gate of perfect constancy. If one can enter the realm of the Mirror of the Source (宗鏡, Zongjing), one will naturally achieve the virtue of precepts, and will not be moved by emptiness, existence, or any other conditions. Isn't this the foremost? Since the precepts are like this, the myriad practices are the same. Therefore, the Huayan Treatise says: 'The Small Vehicle precepts are established for the 'sentient-being-existence school' (情有宗, a view that sentient beings truly exist), and are the place where the Tathagata initially created karma for ordinary people. Saying what should be done and what should not be done, saying what is good and what is not good, establishing teachings in this way is not truly real. Establishing teachings in this way is only aimed at the false attachments of ordinary people, forcibly imposing various prohibitions to teach them, so that they can be reborn in the realms of humans and gods. Therefore, the precept preface says: 'If you want to be born in the heavens, and to be born among humans, you should always protect your precept-feet, and not let them be damaged.' The conditioned actions performed by sentient beings are all false and unreal, so being born in the heavens and among humans is impermanent, false, and unreal. Not having attained the Dharma-body (法身, dharmakāya) and Wisdom-body (智身, jñānakāya), it is not a truly real school, but only for the 'sentient-being-existence school', as a teaching of norms and upholding in the Small Vehicle.' The precept-holding described in the Huayan Sutra is not like this. The Huayan Sutra says: 'Is the body the pure conduct (梵行, brahmacarya)? Are the four dignities of the body, and even the Three Jewels (三寶, triratna) of Buddha, Dharma, and Sangha, the ten groups and seven prohibitions (十眾七遮, the ten major and seven minor offenses in the monastic code), the abbot, the karma (羯磨, karma, monastic procedures), the altar, etc., the pure conduct?' Observing carefully in this way, those who seek pure conduct will ultimately find that pure conduct is unattainable. Therefore, this is called pure conduct. As the Brahmacarya Chapter says, those who practice purely in this way are called holders of the Buddha-nature precepts, because they have already attained the Buddha's Dharma-body. Even at the time of first arousing the Bodhi-mind (菩提心, bodhicitta), they achieve complete and perfect enlightenment (正等正覺, Anuttara-samyak-sambodhi).
。以持佛性戒故。與佛體齊。理事平等。混真法界。如是持戒。不見自身能持戒者。不見他身有破戒者。非凡夫行。非賢聖行。不見自身發菩提心。不見諸佛成等正覺。若好若惡。若有。少法可得。不名凈行。當如是觀。如是性戒。即法身也。法身者。即如來智慧也。如來智慧者。即正覺也。是故不同小乘有取捨故。然雖無取捨。于理行二門。亦不廢具修。如寒山子詩云。五嶽俱成粉。須彌一寸山。大海一滴水。吸在我心田。生長菩提子。遍蓋天中天。為報慕道者。慎勿繞十纏。夫九結十纏。性雖空寂。初心學者。且須離之。是以諸佛所說深經。先誡不可於新發意菩薩前說。慮種子習重。發起現行。又觀淺根浮信解不及。如。凈名經云。佛說淫怒癡性。即是解脫。又云。不斷淫怒癡。亦不與俱。故云得之者。隱傍之者現。若於淫怒癡。情生味著。得其事者。則道隱。若傍善觀之。了其性者。則道現。雖了而不著。故云亦不與俱。若非久行根熟菩薩。方能理事無礙。如先德偈云。久種善根深。逢塵塵不侵。不是塵不侵。自是我無心。
問。法身無像。真土如空。皆是一心。無別依正。云何教中。廣談身土。
答。只於自心性相。分身土之名。以自心相義名身。自心性義名土。清涼疏。
問。法性身土
【現代漢語翻譯】 現代漢語譯本：以持佛性戒的緣故，與佛的本體齊等，在理和事上平等，融合于真實的法界。這樣持戒，不見自身是能持戒的人，不見他人是有破戒的人。不是凡夫的行為，也不是賢聖的行為。不見自身發起菩提心，不見諸佛成就正等正覺。如果認為好或壞，如果有絲毫的法可以獲得，就不能稱為清凈的行為。應當這樣觀察。這樣的性戒，就是法身。法身，就是如來的智慧。如來的智慧，就是正覺。因此不同於小乘有取捨的觀念。然而雖然沒有取捨，在理和行兩個方面，也不廢棄具足修習。如同寒山子的詩所說：『五嶽都化為粉末，須彌山變成一寸小山，大海變成一滴水，都被我吸入心田。生長出菩提子，遍蓋天中之天。爲了告訴仰慕佛道的人，千萬不要被十纏所困擾。』九結（Navaklesha）和十纏（Dasa bandhana），其自性雖然空寂，但對於初學的人，還是必須遠離它們。因此諸佛所說的深奧經典，事先告誡不可在新發意的菩薩面前說，是考慮到種子習氣深重，會引發現行。又觀察到淺根浮信的人理解不了。如《維摩詰所說經》（Vimalakirti Sutra）所說：『佛說淫怒癡的自性，就是解脫。』又說：『不斷淫怒癡，也不與它們同在。』所以說得到它的人，道就隱沒；靠近它的人，道就顯現。如果對於淫怒癡，產生情感和執著，得到其事，那麼道就隱沒。如果靠近它，善於觀察它的自性，那麼道就顯現。雖然瞭解它，但不執著它，所以說也不與它們同在。如果不是久經修行的根基成熟的菩薩，就不能在理和事上做到無礙。如先德的偈語所說：『久種善根深，逢塵塵不侵。不是塵不侵，自是我無心。』 問：法身（Dharmakaya）沒有形象，真土（True Land）如同虛空，都是一心，沒有別的依報和正報。為什麼經典中，廣泛談論身和土？ 答：只是在自心的性相中，區分身和土的名稱。以自心的相義名為身，自心的性義名為土。《清涼疏》（Qingliang Commentary）說。 問：法性身土（Dharmata body and land）
【English Translation】 English version: Because of upholding the precepts of Buddha-nature, one is equal to the Buddha's essence, equal in principle and phenomena, and merged into the true Dharma realm. Holding precepts in this way, one does not see oneself as the one who can uphold the precepts, nor does one see others as those who break the precepts. It is not the conduct of ordinary people, nor is it the conduct of the virtuous and the saints. One does not see oneself generating Bodhicitta (the mind of enlightenment), nor does one see all Buddhas attaining perfect enlightenment. If one considers good or bad, if there is even a little Dharma (teaching) that can be obtained, it cannot be called pure conduct. One should observe in this way. Such precepts of nature are the Dharmakaya (the body of the Dharma). The Dharmakaya is the wisdom of the Tathagata (the thus-gone-one). The wisdom of the Tathagata is perfect enlightenment. Therefore, it is different from the Hinayana (small vehicle) which has the concept of acceptance and rejection. However, although there is no acceptance or rejection, in the two aspects of principle and practice, one does not abandon complete cultivation. As the poem of Hanshanzi (Cold Mountain) says: 'The five peaks all turn to powder, Sumeru (the central world-mountain) becomes an inch-high mountain. The great ocean becomes a drop of water, absorbed into my heart. Growing Bodhi seeds, covering the heaven of heavens. To tell those who admire the Way, be careful not to be entangled by the ten fetters.' The nine bonds (Navaklesha) and ten fetters (Dasa bandhana), although their nature is empty and still, beginners must still stay away from them. Therefore, the profound sutras spoken by all Buddhas, beforehand warn not to speak in front of newly initiated Bodhisattvas, considering that the seeds of habit are deep and will trigger present actions. Also, observe that those with shallow roots and superficial faith cannot understand. As the Vimalakirti Sutra says: 'The Buddha said that the nature of lust, anger, and ignorance is liberation.' It also says: 'Without cutting off lust, anger, and ignorance, nor being with them.' Therefore, it is said that those who obtain it, the Way is hidden; those who are close to it, the Way is revealed. If one has emotions and attachments to lust, anger, and ignorance, obtaining its affairs, then the Way is hidden. If one is close to it, skillfully observing its nature, then the Way is revealed. Although understanding it, one is not attached to it, so it is said that one is not with them either. If it is not a Bodhisattva with long practice and mature roots, one cannot be unobstructed in principle and phenomena. As the verse of the former virtuous one says: 'Long planted good roots deep, encountering dust, dust does not invade. It is not that dust does not invade, it is that I have no mind.' Question: The Dharmakaya (the body of the Dharma) has no form, the True Land (True Land) is like emptiness, all is one mind, there are no other dependent rewards and proper rewards. Why do the scriptures extensively discuss body and land? Answer: It is only in the nature and characteristics of one's own mind that the names of body and land are distinguished. The characteristic meaning of one's own mind is called body, and the nature meaning of one's own mind is called land. The Qingliang Commentary says. Question: Dharmata body and land
。為別不別。別則不名法性。性無二故。不別則無能依所依。
答。經論異說。統收法身。略有十種。一依佛地論。唯以清凈法界。而為法身。亦以法性而為其土。性雖一味。隨身土相。而分二別。智論云。在有情數中。名為佛性。在非情數中。名為法性。假說能所。而實無差。唯識論云。雖此身土。體無差別。而屬佛法。性相異故。謂法性屬佛。為法性身。法性屬法。為法性土。性隨相異。故云爾也。今言如虛空者。唯識論云。此之身土。俱非色攝。雖不可說形量大小。然隨事相。其量無邊。譬如虛空。遍一切處。故如虛空言。通喻身土。二或唯大智而為法身。所證真如為法性土。故無性攝論云。無垢無掛礙。智為法身故。若爾。云何言身相如虛空。智體無礙。同虛空故。三亦智亦如而為法身。梁攝論中。及金光明經。皆云。唯如如及如如智獨存。名法身故。此則身含如智。土則唯如。四境智雙泯而為法身。經云。如來法身。非心非境。土亦隨爾。依於此義。諸契經中。皆說如來身土無二。此則依真之言。顯無能所。方曰依真。成如空義。五。此上四句。合為一無礙法身。隨說皆得。土亦如之。六此上總別五句。相融形奪。泯茲五說迥然無寄。以為法身。土亦如也。此上單就境智以辯。七通攝五分及悲願等。
【現代漢語翻譯】 現代漢語譯本：問：『為別不別』是什麼意思？如果有所區別，就不能稱之為法性（Dharmata）。因為法性的本質是無二無別的。如果不區別，那麼能依（支持者）和所依（被支持者）的概念又從何而來呢？ 答：經論中有不同的說法，總括起來關於法身（Dharmakaya）的論述，大概有十種。第一種依據《佛地經論》，認為只有清凈法界（Visuddha-dhatu）才是法身，也認為法性（Dharmata）是它的國土。法性雖然只有一個本質，但隨著身和國土的表相，可以分為兩種區別。智度論（Mahaprajnaparamita-sastra）說：『在有情眾生中，稱為佛性（Buddha-dhatu）；在非有情事物中，稱為法性。』這只是假借能和所的概念，實際上沒有差別。《唯識論》（Vijnaptimatrata-sastra）說：『雖然法身和國土，本體沒有差別，但因為屬於佛法，其性質和表相不同。』法性屬於佛，是法性身；法性屬於法，是法性土。性質隨著表相而不同，所以這樣說。現在說『如虛空』，《唯識論》說：『這法身和國土，都不是色法所包含的。雖然不能說它有形狀大小，但隨著事物表相，它的量是無邊的，譬如虛空，遍及一切處。』所以說『如虛空』，是普遍地比喻法身和國土。第二種說法認為只有大智慧（Mahamati）才是法身，所證悟的真如（Tathata）是法性土。所以《無性攝論》（Asanga's Compendium of Abhidharma）說：『無垢無掛礙的智慧是法身。』如果這樣，為什麼說身相如虛空呢？因為智慧的本體無礙，如同虛空。第三種說法認為智慧和真如都是法身。《梁攝論》和《金光明經》都說：『只有真如以及真如智獨自存在，稱為法身。』這樣，法身包含真如和智慧，國土則只有真如。第四種說法認為境和智都泯滅才是法身。經中說：『如來的法身，非心非境。』國土也隨之如此。依據這個意義，各種契經中，都說如來的身和國土沒有分別。這是依據真諦的說法，顯示沒有能和所，才說是依據真諦，成就如虛空的意義。第五種說法是將以上四句合併爲一個無礙法身，隨便怎麼說都可以，國土也如此。第六種說法是將以上總和分別的五句，相互融合，泯滅這五種說法，完全沒有寄託，以此作為法身，國土也如此。以上只是單獨就境和智來辨析。第七種說法是普遍攝取五分法身（Panca-skandha-dharmakaya）以及悲願等。 English version: Question: What does 'to differentiate or not to differentiate' mean? If there is differentiation, it cannot be called Dharmata (法性, the nature of reality). Because the essence of Dharmata is non-dual. If there is no differentiation, then where do the concepts of the supporter (能依) and the supported (所依) come from? Answer: There are different explanations in the sutras and treatises. To summarize, there are roughly ten types of discussions about Dharmakaya (法身, the body of the Dharma). The first, according to the Yogacarabhumi-sastra (佛地經論), considers only the pure Dharmadhatu (清凈法界, the realm of Dharma) as the Dharmakaya, and also considers Dharmata (法性, the nature of reality) as its land. Although Dharmata has only one essence, it can be divided into two distinctions according to the appearance of the body and land. The Mahaprajnaparamita-sastra (智度論) says: 'In sentient beings, it is called Buddha-dhatu (佛性, Buddha-nature); in non-sentient things, it is called Dharmata.' This is just borrowing the concepts of the subject and object, but in reality, there is no difference. The Vijnaptimatrata-sastra (唯識論) says: 'Although this body and land have no difference in essence, because they belong to the Buddha-dharma, their nature and appearance are different.' Dharmata belongs to the Buddha, it is the Dharmata-kaya; Dharmata belongs to the Dharma, it is the Dharmata-dhatu. The nature differs according to the appearance, so it is said this way. Now, saying 'like space,' the Vijnaptimatrata-sastra says: 'This body and land are not included in the realm of form. Although it cannot be said to have a shape or size, its measure is boundless according to the appearance of things, like space, pervading everywhere.' Therefore, saying 'like space' is a universal metaphor for the Dharmakaya and the land. The second view considers only great wisdom (Mahamati, 大智慧) as the Dharmakaya, and the Suchness (Tathata, 真如) realized is the Dharmata-dhatu. Therefore, Asanga's Compendium of Abhidharma (無性攝論) says: 'Immaculate and unhindered wisdom is the Dharmakaya.' If so, why is it said that the appearance of the body is like space? Because the essence of wisdom is unhindered, like space. The third view considers both wisdom and Suchness as the Dharmakaya. The Liang Commentary on the Mahayana-samgraha (梁攝論) and the Suvarnaprabhasa Sutra (金光明經) both say: 'Only Suchness and the wisdom of Suchness exist alone, called the Dharmakaya.' In this way, the Dharmakaya contains Suchness and wisdom, while the land is only Suchness. The fourth view considers the extinction of both the object and wisdom as the Dharmakaya. The sutra says: 'The Dharmakaya of the Tathagata is neither mind nor object.' The land also follows this. According to this meaning, various sutras say that the body and land of the Tathagata are not separate. This is based on the statement of ultimate truth, showing that there is no subject or object, and it is said to be based on ultimate truth, achieving the meaning of being like space. The fifth view is to combine the above four sentences into an unobstructed Dharmakaya, which can be said in any way, and the land is also the same. The sixth view is to integrate the above five sentences, both general and specific, and extinguish these five statements, with no reliance at all, and take this as the Dharmakaya, and the land is also the same. The above is only a separate analysis of the object and wisdom. The seventh view is to universally include the five aggregates of the Dharmakaya (Panca-skandha-dharmakaya, 五分法身) as well as compassion and vows, etc.
【English Translation】 Question: What does 'to differentiate or not to differentiate' mean? If there is differentiation, it cannot be called Dharmata (法性, the nature of reality). Because the essence of Dharmata is non-dual. If there is no differentiation, then where do the concepts of the supporter (能依) and the supported (所依) come from? Answer: There are different explanations in the sutras and treatises. To summarize, there are roughly ten types of discussions about Dharmakaya (法身, the body of the Dharma). The first, according to the Yogacarabhumi-sastra (佛地經論), considers only the pure Dharmadhatu (清凈法界, the realm of Dharma) as the Dharmakaya, and also considers Dharmata (法性, the nature of reality) as its land. Although Dharmata has only one essence, it can be divided into two distinctions according to the appearance of the body and land. The Mahaprajnaparamita-sastra (智度論) says: 'In sentient beings, it is called Buddha-dhatu (佛性, Buddha-nature); in non-sentient things, it is called Dharmata.' This is just borrowing the concepts of the subject and object, but in reality, there is no difference. The Vijnaptimatrata-sastra (唯識論) says: 'Although this body and land have no difference in essence, because they belong to the Buddha-dharma, their nature and appearance are different.' Dharmata belongs to the Buddha, it is the Dharmata-kaya; Dharmata belongs to the Dharma, it is the Dharmata-dhatu. The nature differs according to the appearance, so it is said this way. Now, saying 'like space,' the Vijnaptimatrata-sastra says: 'This body and land are not included in the realm of form. Although it cannot be said to have a shape or size, its measure is boundless according to the appearance of things, like space, pervading everywhere.' Therefore, saying 'like space' is a universal metaphor for the Dharmakaya and the land. The second view considers only great wisdom (Mahamati, 大智慧) as the Dharmakaya, and the Suchness (Tathata, 真如) realized is the Dharmata-dhatu. Therefore, Asanga's Compendium of Abhidharma (無性攝論) says: 'Immaculate and unhindered wisdom is the Dharmakaya.' If so, why is it said that the appearance of the body is like space? Because the essence of wisdom is unhindered, like space. The third view considers both wisdom and Suchness as the Dharmakaya. The Liang Commentary on the Mahayana-samgraha (梁攝論) and the Suvarnaprabhasa Sutra (金光明經) both say: 'Only Suchness and the wisdom of Suchness exist alone, called the Dharmakaya.' In this way, the Dharmakaya contains Suchness and wisdom, while the land is only Suchness. The fourth view considers the extinction of both the object and wisdom as the Dharmakaya. The sutra says: 'The Dharmakaya of the Tathagata is neither mind nor object.' The land also follows this. According to this meaning, various sutras say that the body and land of the Tathagata are not separate. This is based on the statement of ultimate truth, showing that there is no subject or object, and it is said to be based on ultimate truth, achieving the meaning of being like space. The fifth view is to combine the above four sentences into an unobstructed Dharmakaya, which can be said in any way, and the land is also the same. The sixth view is to integrate the above five sentences, both general and specific, and extinguish these five statements, with no reliance at all, and take this as the Dharmakaya, and the land is also the same. The above is only a separate analysis of the object and wisdom. The seventh view is to universally include the five aggregates of the Dharmakaya (Panca-skandha-dharmakaya, 五分法身) as well as compassion and vows, etc.
所行恒沙功德。無不皆是此法身收。以修生功德。必證理故。融攝無礙。即此所證真如體大。為法性土。依於此義。身土迥異。今言身相。即諸功德。言如虛空。即身之性。華嚴經云。解如來身。非如虛空。一切功德無量妙法所圓滿故。八通收報化。色相功德。無不皆是此法身收故。攝論中。三十二相等。皆法身攝。又法華經云。微妙凈法身。具相三十二。然有三義。一相即如故。歸理法身。二智所現故。屬智法身。三當相併是功德法故。名為法身。其所依土。則通性相。凈穢無礙。我此土凈。而汝不見。眾生見燒。凈土不毀。色即是如。相即非相。身土事理。互動依持。通有四句。一謂色身。依色相土。二色身。依法性土。三法身。依法性土。四法身。依色相土。此上猶通諸大乘教。九通攝三種世間。皆為一大法身。具十佛故。其三身等。並此中智正覺攝故。土亦如之。即如空身而示普身。於何不具。此唯華嚴。十上分權實。唯以第九屬於此經。若據融攝及攝同教。總前九義為一總句。是謂如來無礙身土。又諸土無礙。通有十種。諸教說土。或謂但是無常。或云心變。理事懸隔。一多不融。故今要辯無礙。一理事無礙。謂全同真性。而剎相宛然。經頌云。華藏世界海。法界無差別。莊嚴悉清凈故。二成壞無礙故。謂
【現代漢語翻譯】 現代漢語譯本 所行恒沙功德，無不皆為此法身所收。因為修習而生的功德，必定證得真理，融攝一切而無有障礙。這所證悟的真如本體廣大，即是法性土（Dharmata-land）。依據這個道理，身（kaya）和土（ksetra）迥然不同。現在所說的身相，即是諸種功德；說如虛空，即是身的本性。《華嚴經》（Avatamsaka Sutra）說：『理解如來身，並非如同虛空，而是由一切功德和無量妙法所圓滿。』八通（指八種神通）所包含的報身（Sambhogakaya）和化身（Nirmanakaya）的色相功德，無不都是此法身所收攝。如《攝大乘論》（Mahāyānasaṃgraha）中說，三十二相（lakṣaṇa）等，都屬於法身所攝。又《法華經》（Lotus Sutra）說：『微妙清凈的法身，具足三十二相。』然而有三種含義：一是相即是如（tathata），歸於理法身（Dharmakaya as principle）；二是智慧所顯現，屬於智法身（Dharmakaya as wisdom）；三是當下的相就是功德法，所以名為法身。其所依之土，則通於性（svabhāva）和相（lakṣaṇa），清凈和污穢都沒有障礙。『我的此土清凈，而你卻看不見，眾生所見是燃燒，但凈土不會被毀壞。』色即是如，相即是非相。身和土的事和理，相互依存。總共有四句：一是色身（Rupakaya）依於色相土（Rupa-ksetra）；二是色身依於法性土；三是法身依於法性土；四是法身依於色相土。以上仍然通於諸大乘教義。九通（指九種無礙）攝取三種世間，都成為一大法身，具足十佛（Dasabuddha）的緣故。其三身等，都由此中智正覺所攝，土也是如此。即如虛空之身而示現普身，有什麼不具備的呢？這唯有《華嚴經》才這樣說。十上（指十種無礙）區分權（provisional）和實（real），唯有第九種屬於此經。如果根據融攝和攝同教義，總之前九義為一句總括，這就是如來無礙的身土。 又諸土無礙，總共有十種。諸教所說的土，或者說是無常的，或者說是心識變現的，事和理懸隔，一和多不能融合。所以現在要辨明無礙。一、理事無礙：指完全等同於真性，而剎土的相狀宛然存在。《經》中的偈頌說：『華藏世界海（Lotus Treasury World Sea），法界沒有差別，莊嚴都清凈。』二、成壞無礙：指
【English Translation】 English version The merits of actions, as numerous as the sands of the Ganges, are all contained within this Dharmakaya (法身, body of dharma). Because the merits arising from cultivation inevitably lead to the realization of truth, they are integrated without obstruction. The vastness of the thus-attained true suchness (真如, tathata) is the Dharmata-land (法性土). According to this principle, the kaya (身, body) and ksetra (土, land) are distinctly different. The kaya-form now spoken of is all merits; to say it is like space is to describe the nature of the kaya. The Avatamsaka Sutra (華嚴經) says: 'Understanding the Tathagata's (如來) kaya is not like understanding space, because it is perfected by all merits and immeasurable wonderful dharmas.' The reward and transformation kaya's (報身 and 化身) form and merits, encompassed by the eight kinds of supernatural powers (八通), are all contained within this Dharmakaya. As stated in the Mahāyānasaṃgraha (攝大乘論), the thirty-two marks (三十二相) and so on are all included within the Dharmakaya. Furthermore, the Lotus Sutra (法華經) says: 'The subtle and pure Dharmakaya possesses the thirty-two marks.' However, there are three meanings: first, the marks are identical to suchness (如), returning to the Dharmakaya as principle (理法身); second, they are manifested by wisdom, belonging to the Dharmakaya as wisdom (智法身); third, the marks themselves are meritorious dharmas, hence they are called Dharmakaya. The land upon which it relies encompasses both nature (性) and form (相), with no obstruction between purity and impurity. 'My land is pure, but you do not see it; beings see it burning, but the pure land is not destroyed.' Form is identical to suchness, and marks are non-marks. The affairs and principles of kaya and land mutually support each other. There are four statements in general: first, the Rupakaya (色身, form body) relies on the Rupa-ksetra (色相土, form-land); second, the Rupakaya relies on the Dharmata-land; third, the Dharmakaya relies on the Dharmata-land; fourth, the Dharmakaya relies on the Rupa-ksetra. The above still applies to the teachings of the Great Vehicle (Mahayana). The nine kinds of unobstructedness (九通) encompass the three realms, all becoming one great Dharmakaya, possessing the ten Buddhas (十佛). The three kayas and so on are all encompassed by the wisdom and right enlightenment within this, and the land is also like this. It manifests the universal kaya like the empty kaya, what is not possessed? Only the Avatamsaka Sutra speaks in this way. The ten kinds of unobstructedness (十上) distinguish between provisional (權) and real (實), with only the ninth belonging to this sutra. If based on the integration and inclusion of similar teachings, the previous nine meanings are summarized into one general statement, which is the unobstructed kaya and land of the Tathagata. Furthermore, there are ten kinds of unobstructedness of lands in general. The lands spoken of in various teachings are either said to be impermanent or transformations of mind, with affairs and principles separated and oneness and multiplicity unable to merge. Therefore, it is now necessary to clarify unobstructedness. First, the unobstructedness of principle and affairs: refers to being completely identical to true nature, while the characteristics of the Buddha-land are clearly present. The verse in the sutra says: 'The Lotus Treasury World Sea (華藏世界海), the Dharma Realm (法界) has no difference, the adornments are all pure.' Second, the unobstructedness of formation and destruction: refers to
成即壞。壞即成等。三廣狹無礙。不壞相而普周故。經頌云。體相如本無差別。無量國土悉周遍等。四相入無礙。經頌云。以一剎種入十方。十方入一亦無餘。亦是一多無礙。五相即無礙。經云。無量世界即一界故。六微細無礙。經頌云。清凈珠王布若云。炳然顯現諸佛影等。七隱顯無礙。謂染凈異類。隱顯等殊。見不同故。八重現無礙。謂于塵中。見一切剎。剎內塵中見剎亦然。重重無盡。如帝網故。九主伴無礙。凡一世界。必有一切。以為眷屬。經頌云。毗盧遮那昔所行。種種剎海皆清凈。種種剎。即眷屬也。十三世無礙。一念融故。如上無礙。皆是一心。若有異法相參。則不能融攝。如大集經云。佛言。善男子。云何菩薩自凈其國。如諸佛土。若菩薩知一切法。無國無非國。至一切處。無至無不至。若菩薩見法對六情。皆知是佛法。亦不見凡夫法佛法有異。作是念。此一切法。皆是佛法。佛法至一切處故。一切諸法及佛法。但假名字。亦非是法。亦非非法。是故我等。不應取著。以自土凈故。知諸佛國凈。此與法平等。等。眼界是佛界。耳鼻舌身意法界是佛界。我不應分別。有尊有卑。菩薩如是。至一切法平等處。是為菩薩自凈其國。如諸佛土。則知主伴依正。不離五蘊。五蘊性空。即是平等。又見法從緣。則
【現代漢語翻譯】 現代漢語譯本： 『成』即是『壞』，『壞』即是『成』等等。三、廣狹無礙：不破壞其本來的面貌而普遍周遍的緣故。經文偈頌說：『本體和相貌本來沒有差別，無量的國土全部都周遍』等等。四、相入無礙：經文偈頌說：『用一個剎土的種子進入十方，十方進入一個也毫無剩餘』，這也是一多無礙。五、相即無礙：經文說：『無量的世界即是一個世界』的緣故。六、微細無礙：經文偈頌說：『清凈的寶珠像云一樣鋪開，明亮地顯現諸佛的影像』等等。七、隱顯無礙：指的是染污和清凈是不同的種類，隱藏和顯現等等各有不同，因為見解不同。八、重現無礙：指的是在微塵中，看見一切剎土，在剎土內的微塵中看見剎土也是這樣，重重無盡，像帝釋天的網一樣。九、主伴無礙：凡是一個世界，必定有一切作為眷屬。經文偈頌說：『毗盧遮那佛過去所行的地方，種種剎土的海洋都清凈』，種種剎土，就是眷屬。十、三世無礙：因為一念融合的緣故。像以上所說的無礙，都是一心。如果存在不同的法相互摻雜，就不能融合攝取。如同《大集經》所說：佛說：『善男子，菩薩如何清凈自己的國土，像諸佛的國土一樣？如果菩薩知道一切法，沒有國土和非國土的區別，到達一切處，沒有到達和沒有不到達的區別。如果菩薩看見法與六根相對，都知道這是佛法，也不認為凡夫法和佛法有什麼不同。這樣想：這一切法，都是佛法，佛法到達一切處。一切諸法和佛法，都只是假借名字，既不是法，也不是非法。因此我們，不應該執著。因為自己的國土清凈，所以知道諸佛的國土清凈。這與法是平等的。』等等。眼界是佛界，耳鼻舌身意法界是佛界。我不應該分別，有尊貴有卑賤。菩薩像這樣，到達一切法平等之處，這就是菩薩清凈自己的國土，像諸佛的國土一樣。就知道主和伴、依報和正報，不離五蘊。五蘊的自性是空，就是平等。又看見法從因緣生起，那麼
【English Translation】 English version: 'Becoming' is 'decaying', 'decaying' is 'becoming', and so on. Three, unobstructedness of vastness and narrowness: because it does not destroy its original appearance and is universally pervasive. The sutra verse says: 'The essence and appearance are originally without difference, and immeasurable lands are all pervasive,' and so on. Four, unobstructedness of interpenetration: The sutra verse says: 'Using a single land's seed to enter the ten directions, the ten directions entering one also have no remainder,' which is also the unobstructedness of one and many. Five, unobstructedness of identity: The sutra says: 'Immeasurable worlds are the same as one world' because of this. Six, unobstructedness of subtlety: The sutra verse says: 'Pure jewel kings are spread out like clouds, clearly manifesting the shadows of all Buddhas,' and so on. Seven, unobstructedness of concealment and manifestation: This refers to the fact that defilement and purity are different kinds, and concealment and manifestation, etc., are different because of different views. Eight, unobstructedness of repeated manifestation: This refers to seeing all lands in a dust mote, and seeing lands in the dust motes within the lands is also the same, endlessly repeated, like Indra's net. Nine, unobstructedness of principal and retinue: In any one world, there must be everything as its retinue. The sutra verse says: 'The places where Vairocana (Buddha) formerly walked, all the oceans of lands are pure,' the various lands are the retinue. Ten, unobstructedness of the three times: Because of the fusion of a single thought. Like the unobstructedness mentioned above, it is all one mind. If there are different dharmas mixed together, they cannot be fused and absorbed. As the Mahasamghata Sutra says: The Buddha said: 'Good man, how does a Bodhisattva purify his own land, like the lands of all Buddhas? If a Bodhisattva knows all dharmas, there is no distinction between land and non-land, reaching all places, there is no distinction between reaching and not reaching. If a Bodhisattva sees dharmas in relation to the six senses, he knows that these are all Buddha-dharmas, and he does not see any difference between mundane dharmas and Buddha-dharmas. Thinking thus: all these dharmas are Buddha-dharmas, and Buddha-dharmas reach all places. All dharmas and Buddha-dharmas are merely provisional names, neither dharma nor non-dharma. Therefore, we should not be attached. Because one's own land is pure, one knows that the lands of all Buddhas are pure. This is equal to the dharma.' And so on. The eye realm is the Buddha realm, the ear, nose, tongue, body, mind, and dharma realms are the Buddha realm. I should not discriminate, there is no noble or base. The Bodhisattva is like this, reaching the place of equality of all dharmas, this is the Bodhisattva purifying his own land, like the lands of all Buddhas. Then one knows that the principal and retinue, the dependent and the proper, are not separate from the five skandhas (form, feeling, perception, mental formations, and consciousness). The nature of the five skandhas is emptiness, which is equality. Furthermore, seeing that dharmas arise from conditions, then
知國由心現。國由心現。故有而即空。空為法性。萬法由生。見法性原。是真智慧。所以諸佛他受用土。隨根不同。見有差別故。法華經云。我凈土不毀。眾生見燒盡。昔人云。如人于餓鬼火處見水。餓鬼於人水處見火。亦如羅剎宮殿與人宮殿。同在一處。互不相見。他受用土。亦復如是。若自受用土。故是遍周。不即三界。不離三界故。若法性土。即起滅常如。故知佛土難思。不可作存滅染凈之見矣。又古德釋有三義。一自性身土既同所證。明是體同。如一室之空。二自受用。如千燈光。同遍室內。三他受用。及變化二土。正證於前。亦相似名同。而隨機見異。如首楞嚴經云。循業發現者。隨眾生業果。皆能顯現。如釋迦出世。國土狹小。海水增盈。彌勒下生。世界寬弘四大海減。菩薩在會。無諸丘坑。聲聞處中。穢惡充滿。故知隨諸一切有情。而出應現。寬狹凈穢。總是眾生心量所成。佛果無作。裕公云。心則諸佛證之以為法身。境則諸佛證之以為凈土。則二皆所證。智為能證。慈恩疏云。
問。凈土以何為體。
答。準攝論云。以唯識智為體。為佛及菩薩。唯識智為體。即金剛般若論云。智習唯識通。如是取凈土。若佛地論。以佛自在無漏心為體。非離佛凈心外。別有實等凈心色也。又云。色等即
【現代漢語翻譯】 現代漢語譯本：知曉國土是由心識顯現的。國土由心識顯現，所以存在即是空性。空性即是法性。萬法由此而生。見到法性的本源，才是真正的智慧。因此，諸佛的他受用土（Buddha's Sambhogakāya Pure Land，佛為菩薩顯現的凈土），隨著眾生根器的不同，所見也有差別。正如《法華經》所說：『我的凈土永不毀壞，而眾生卻見其被焚燒殆盡。』古人說，就像人在餓鬼所見的火處看到水，餓鬼在人所見的水處看到火。又如羅剎（Rākṣasa，惡鬼）的宮殿和人的宮殿，同在一處，卻互相看不見。他受用土也是如此。至於自受用土（Buddha's Nirmāṇakāya Pure Land，佛為自身證悟而顯現的凈土），則是遍佈周全，既不侷限於三界（Trailokya，欲界、色界、無色界），也不脫離三界。至於法性土（Dharmakāya Pure Land，法身佛所居的凈土），即是生滅常如。所以要知道佛土是難以思議的，不可執著于存在、滅亡、染污、清凈等見解。另外，古德解釋『有』有三種含義：一是自性身土（Svabhāvakāya，法身）既然共同證得，說明本體是相同的，如同一室之空。二是自受用，如千燈之光，共同照遍室內。三是他受用以及變化二土（Nirmāṇakāya，應化身），正好印證了前面所說的，也只是相似地名稱相同，而隨著機緣不同所見各異。如《首楞嚴經》（Śūraṅgama Sūtra）所說：『循業發現者，隨眾生業果，皆能顯現。』如釋迦（Śākyamuni，佛教創始人）出世時，國土狹小，海水增盈；彌勒（Maitreya，未來佛）下生時，世界寬廣，四大海減少；菩薩在法會上，沒有丘陵坑洼；聲聞（Śrāvaka，小乘修行者）所處的地方，污穢充滿。所以要知道，隨著一切有情眾生的不同，而出現相應的顯現，寬廣狹小、清凈污穢，都是眾生心量所造成的。佛果是無為而成的。裕公說：『心則是諸佛所證悟而成為法身，境則是諸佛所證悟而成為凈土。』那麼心和境都是所證悟的，智慧是能證悟的。慈恩疏中說：
問：凈土以什麼為體？
答：根據《攝大乘論》（Mahāyānasaṃgraha）所說，以唯識智為體。是佛和菩薩的唯識智為體。即《金剛般若論》（Vajracchedikā Prajñāpāramitā Sūtra）所說：『智習唯識通，如是取凈土。』如果按照《佛地論》（Buddhabhūmi Sūtra），以佛自在無漏心為體。並非脫離佛的清凈心之外，另有真實的清凈色等存在。又說，色等即是……
【English Translation】 English version: Know that the land arises from the mind. The land arises from the mind; therefore, existence is emptiness. Emptiness is the Dharma-nature. All phenomena arise from this. Seeing the origin of the Dharma-nature is true wisdom. Therefore, the Sambhogakāya Pure Land (Buddha's Sambhogakāya Pure Land, the Pure Land manifested by the Buddha for Bodhisattvas) of all Buddhas differs according to the roots of beings. As the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) says, 'My Pure Land is never destroyed, yet beings see it consumed by fire.' An ancient person said, 'It is like a person seeing water in a place of fire seen by hungry ghosts, and hungry ghosts seeing fire in a place of water seen by people. It is also like the palaces of Rākṣasas (Rākṣasa, evil spirits) and the palaces of people, being in the same place but not seeing each other.' The Sambhogakāya Pure Land is also like this. As for the Nirmāṇakāya Pure Land (Buddha's Nirmāṇakāya Pure Land, the Pure Land manifested by the Buddha for his own enlightenment), it is all-pervasive, neither within nor outside the Three Realms (Trailokya, Desire Realm, Form Realm, Formless Realm). As for the Dharmakāya Pure Land (Dharmakāya Pure Land, the Pure Land where the Dharmakāya Buddha resides), it is the constant suchness of arising and ceasing. Therefore, know that the Buddha-land is inconceivable and should not be viewed with notions of existence, destruction, defilement, or purity. Furthermore, ancient worthies explain 'existence' in three ways: first, since the Svabhāvakāya (Svabhāvakāya, Dharmakāya) and the land are jointly realized, it shows that the essence is the same, like the emptiness of a room. Second, the self-enjoyment is like the light of a thousand lamps, illuminating the entire room. Third, the Sambhogakāya and Nirmāṇakāya Pure Lands precisely confirm what was said earlier, and are only similar in name, while the perceptions vary according to the occasion. As the Śūraṅgama Sūtra (Śūraṅgama Sūtra) says, 'Those who follow karma to manifest, can manifest according to the karmic results of all beings.' For example, when Śākyamuni (Śākyamuni, the founder of Buddhism) appeared in the world, the land was small and the sea increased; when Maitreya (Maitreya, the future Buddha) descends, the world will be wide and the four great seas will decrease; Bodhisattvas at the assembly will have no hills or pits; the place where Śrāvakas (Śrāvaka, practitioners of Hinayana) are, is filled with filth. Therefore, know that according to all sentient beings, corresponding manifestations appear, and the width, narrowness, purity, and impurity are all formed by the measure of the minds of beings. The Buddha-fruit is uncreated. Yugong said, 'The mind is what all Buddhas realize as the Dharmakāya, and the realm is what all Buddhas realize as the Pure Land.' Then both the mind and the realm are what is realized, and wisdom is what realizes. The Ciensi Commentary says:
Question: What is the substance of the Pure Land?
Answer: According to the Mahāyānasaṃgraha (Mahāyānasaṃgraha), it takes the Consciousness-Only Wisdom as its substance. It is the Consciousness-Only Wisdom of Buddhas and Bodhisattvas that is its substance. That is, the Vajracchedikā Prajñāpāramitā Sūtra (Vajracchedikā Prajñāpāramitā Sūtra) says, 'Wisdom practices Consciousness-Only thoroughly, thus one attains the Pure Land.' According to the Buddhabhūmi Sūtra (Buddhabhūmi Sūtra), it takes the Buddha's unhindered, non-outflow mind as its substance. There is no real pure form, etc., apart from the Buddha's pure mind. It also says that form, etc., are...
是佛凈心所感。離佛自心之外。別無能感。如是假實之色。皆不離佛凈心。即此凈心。能顯假實之色故。經云。青色青光。黃色黃光等是也。天臺無量壽疏云。夫樂邦之與苦域。金寶之與泥沙。胎獄之望華池。棘林之比瓊樹。誠由心分垢凈。見兩土之升沉。行開善惡。睹二方之粗妙。喻于形端則影直。源濁則流昏。乃至可謂微行妙觀。至道要術者哉。此經心觀為宗。實相為體。記云。妙觀至道者。業行雖多。以心觀為要術。一念心起。凈土宛然。無作體如。故言微行。一心三觀。皆空假中。能所雖分。互照不思議。境要在心原。即觀功也。橫周豎窮。平等無二。三觀因圓。三德果滿。皆由心要義成。故言至道要術。肇法師云。萬事萬形。皆由心成。心有高下。故丘陵是生。又云。佛土常凈。豈待變而後飾。蓋是變眾人之所見耳。是以眾生見為土石山河。皆是自業之影起。菩薩純為妙慧。即是真智之所為。離凡聖心。無真俗境。如華嚴論云。此華嚴經。明。緣起法界門。理事無二。無緣不寂。無事不真。十方世界。一真性海。大智圓周。為國土境界。總為性海。為一真法界。非有情無情。隨業說故。為華嚴中純真境界。總為智故。十住菩薩以慧為國。十行菩薩以智為國。十回向十地以妙為國。不說情與無情二見差別。以
華嚴經為彰本法。異三乘權學教故。是無情是有情。有生有滅故。
問。一切身土。八微所成。云何唯心而無質礙。
答。執色極微有質礙性。是小乘宗。非通大旨。人水鬼火。豈在異方。毛海芥山。誰論鉅細。一塵一識。萬境萬心矣。若迷心而觀色。則通塞宛然。若了色而明心。乃是非絕矣。所以古德云。若知色即空。觀色非耶。若迷色不空。觀色是耶。若知空即色。觀空非耶。若觀空異色。觀空是耶。此乃解惑異途。自分妍丑。何關色空二境。以辯邪正耶。若曉此宗途。常色觀而恒正。若迷斯旨趣。雖空觀以恒邪。且夫眾生不了二空。皆為執心色實有。觀心不妙。照境無功。既不解即色明空。又不能微細剖析。罔知粗細色聚。焉窮真妄心原。今對深淺之機。略標性相之義。令圓頓之根不濫。使中下之智無遺。如先德云。如來出世。本為度生。有情迷執根深。妄計實有我法。佛即巧設方便。令除顛倒之心。於色聚中。遣其分析。顯彼二執我法皆空。觀心析時。有如刀用。顯所析者。色雖無量。不越兩般。一者俱礙。二者所礙。俱礙色者。謂五根五境。能造四大。此乃總體。于中別者。即青黃赤白。此四是實。長短方圓粗細高下。若正若不正。此十是假。依實有故。名為形色。能礙於他。亦被他礙。故名
【現代漢語翻譯】 現代漢語譯本 《華嚴經》是爲了彰顯根本佛法，不同於三乘權宜之學的教義。因此，無論是無情之物還是有情眾生，都有生有滅。
問：一切身軀和國土，都是由八種極微之物構成，為什麼說是唯心所現而沒有實質性的阻礙呢？
答：執著於色法的極微具有實質性的阻礙，這是小乘宗的觀點，不符合大乘的宗旨。人看到的是水，鬼看到的是火，難道水和火存在於不同的地方嗎？毫毛、大海、芥子、山嶽，誰會去爭論它們的大小呢？一塵包含一識，萬境包含萬心。如果迷惑於心而觀察色法，那麼就會覺得處處都是阻礙；如果明白了色法而認識到心，那麼是非的爭論自然就消失了。所以古德說：『如果知道色即是空，那麼觀色就不是錯誤的。如果迷惑於色不空，那麼觀色就是錯誤的。如果知道空即是色，那麼觀空就不是錯誤的。如果認為空不同於色，那麼觀空就是錯誤的。』這只是爲了解決疑惑而採取的不同途徑，各自認為自己是美的，別人是醜的，與色和空這兩種境界的邪正有什麼關係呢？如果明白了這種宗旨，那麼經常觀色也是正確的；如果迷惑于這種旨趣，那麼即使觀空也是錯誤的。況且眾生不瞭解人空和法空（二空），都認為心和色是真實存在的。觀心不得要領，照見外境也沒有作用。既不理解即色明空，又不能進行微細的剖析，不瞭解粗細的色聚，又怎麼能窮盡真妄之心的根源呢？現在針對不同深淺的根機，簡要地標明性相的意義，使圓頓之根不會被濫用，使中下之智不會被遺漏。正如先德所說：『如來出世，本來是爲了度化眾生。有情眾生迷惑執著根深蒂固，錯誤地認為有真實的我和法。佛就巧妙地設立方便法門，使他們去除顛倒之心。在色聚之中，引導他們進行分析，顯示他們所執著的我法都是空性的。觀心分析的時候，就像刀的作用一樣。顯示所分析的對象，色法雖然無量無邊，但不超出兩種：一種是俱礙，一種是所礙。俱礙色，指的是五根（眼根、耳根、鼻根、舌根、身根）和五境（色境、聲境、香境、味境、觸境），能造作四大（地、水、火、風）。這是總體而言。其中具體來說，就是青、黃、赤、白四種顏色，這四種是真實的。長、短、方、圓、粗、細、高、下，正與不正，這十種是假象，依賴於實有而存在，所以稱為形色，能阻礙其他事物，也被其他事物所阻礙，所以稱為俱礙。』
【English Translation】 English version The Avatamsaka Sutra (Hua Yan Jing) is to reveal the fundamental Dharma, different from the teachings of the expedient learning of the Three Vehicles. Therefore, whether sentient or insentient beings, there is birth and death.
Question: All bodies and lands are composed of eight subtle particles. Why is it said that they are only manifestations of the mind and have no substantial obstruction?
Answer: To cling to the idea that the ultimate particles of form have substantial obstruction is the view of the Hinayana school, which does not accord with the main purpose of Mahayana. Do humans see water and ghosts see fire? Are water and fire in different places? Who argues about the size of a hair, the ocean, a mustard seed, or a mountain? One dust contains one consciousness, and myriad realms contain myriad minds. If you are deluded by the mind and observe form, then you will feel that there are obstructions everywhere. If you understand form and recognize the mind, then the disputes of right and wrong will naturally disappear. Therefore, an ancient master said: 'If you know that form is emptiness, then observing form is not wrong. If you are deluded that form is not empty, then observing form is wrong. If you know that emptiness is form, then observing emptiness is not wrong. If you think that emptiness is different from form, then observing emptiness is wrong.' These are just different paths taken to resolve doubts, each thinking that they are beautiful and others are ugly. What does this have to do with the correctness or incorrectness of the two realms of form and emptiness? If you understand this principle, then constantly observing form is also correct. If you are deluded by this purpose, then even observing emptiness is wrong. Moreover, sentient beings do not understand the emptiness of persons and the emptiness of phenomena (two emptinesses), and they all think that the mind and form are real. Observing the mind without understanding the key points, illuminating the external world is also ineffective. Since they do not understand that form is emptiness, they cannot perform subtle analysis, do not understand the coarse and fine aggregates of form, and how can they exhaust the origin of the true and false minds? Now, in response to the different capacities of beings, I will briefly indicate the meaning of nature and characteristics, so that the roots of the perfect and sudden teaching will not be abused, and the wisdom of the middle and lower beings will not be missed. As the former master said: 'The Tathagata appeared in the world to liberate sentient beings. Sentient beings are deeply deluded and attached, mistakenly thinking that there is a real self and dharma. The Buddha skillfully established expedient methods to remove their inverted minds. Among the aggregates of form, he guides them to analyze and shows that the self and dharma they cling to are empty. When observing the mind and analyzing, it is like the function of a knife. Showing the object being analyzed, although form is immeasurable, it does not exceed two types: one is mutually obstructive (俱礙, ju ai), and the other is what is obstructed (所礙, suo ai). Mutually obstructive form refers to the five roots (eye, ear, nose, tongue, body) and the five objects (form, sound, smell, taste, touch), which can create the four great elements (earth, water, fire, wind). This is in general terms. Specifically, there are the four colors of blue, yellow, red, and white, which are real. Long, short, square, round, coarse, fine, high, low, correct and incorrect, these ten are illusions, dependent on the real, so they are called shapes and colors, which can obstruct other things and are also obstructed by other things, so they are called mutually obstructive.'
俱礙。依此分析。成極略色。極略色。即法處收。復有光影明暗。煙雲塵霧迥色表色。空一顯色等。皆是假有。由被他礙。不能礙他。名所礙色。依此假想分析之時。名極迥色。極迥色。即法處攝。三顯示行相及所依定者。謂瑜伽師作觀行時。依四靜慮根本定心。與慧俱時。托彼根境。及與外色為質。于自識上變影而緣。於一色聚之中。初析為二。觀此二分。色上。我法都無。了了分明。不沈不掉。復恐二分色里。我法猶存。更以慧心。析為四別。如是乃至鄰虛一相。更不可析。名色後邊。若更析之。便為非色。依斯假立。極略極迥二種極微。推覓我法。實體都無。達遍計空。悟依他假。便能引起。二空無漏根本智生。即證二空。所顯真理。又佛國者。如今一國之內。皆天子所握領。無不屬於國者。今亦爾。隨心一想一緣。有情無情。若色若心。皆是實。智所照之境。無不了其性相。故名佛國。天臺凈名疏云。隨成就眾生。則佛土凈。隨佛土凈。則說法凈。隨說法凈。則智慧凈。隨智慧凈。則其心凈。隨其心凈。則一切功德凈。是故寶積菩薩。欲得凈土。當凈其心。隨其心凈。則佛土凈者。觀心性本凈。猶如虛空。即是性凈之境。境。即國也。觀智覺悟。此心。名之為佛。初觀名因。觀成名果。若論自行。即是心王無
染。若論化他。即是心數解脫。智慧數為大臣。能排諸數上惑。以還心原清凈土也。故云。心凈即佛土凈也。又隨四教所明四心。此四種心凈。即四種佛國悉凈。此四種心。只是一自性清凈心。此心若凈。一切佛土皆悉凈也。如鏡明則照遠。鈴響則聲高。心凈則智行俱清。意虛則境界咸寂。凡曰垢凈。無有不由心者。乃一凈一切凈矣。或見成住壞空。皆是眾生善惡業現。如首楞嚴經云。思報招引惡果。此思業交。則臨終時。先見惡風。吹壞國土。亡者神識。被吹上空。旋落乘風。墮無間獄。古釋云。思者意也。國土不壞。由心分別。見國土壞。由意思影像。法塵生滅。報處還然。能受生滅之遷變。又生人見國土。死人則見壞。皆由意生法生。心滅境滅。十四科凈土義云。經有恒沙佛國者。皆是聖人接物之近跡。佛實無土。何以明之。夫未免形累者。故須托土以自居。八住已上。永脫色累。照體獨立。神無方所。用土何為。而言有者。以眾生解微惑重。未堪真化故。以人天福樂。引之。令行戒善。或以三乘四果。誘之。勸修道品。然涉善之功。自然冥歸菩提。因起貪報之惑。故流轉生死。實即土屬眾生。故無國而不穢。凈屬於佛。故無國而不凈。故經云。我凈土不毀。此之謂矣。
問。所明凈土。敬如高旨。但尋
【現代漢語翻譯】 現代漢語譯本： 染。若論化他，即是心數解脫（通過修行達到精神和智慧的解脫）。智慧數為大臣（智慧如同大臣），能排諸數上惑（能夠排除各種各樣的迷惑），以還心原清凈土也（從而使心回到原本清凈的狀態）。故云：『心凈即佛土凈也』（所以說，心清凈，佛土也就清凈）。又隨四教所明四心（根據四教所闡明的四種心），此四種心凈（這四種心清凈），即四種佛國悉凈（就是四種佛國都清凈）。此四種心，只是一自性清凈心（這四種心，只是一個自性清凈心）。此心若凈（這個心如果清凈），一切佛土皆悉凈也（一切佛土都清凈）。如鏡明則照遠（如同鏡子明亮就能照得很遠），鈴響則聲高（鈴鐺響亮聲音就高亢），心凈則智行俱清（心清凈，智慧和行為都清凈），意虛則境界咸寂（意念空虛，境界就都寂靜）。凡曰垢凈（凡是說到污垢和清凈），無有不由心者（沒有不是由心造成的）。乃一凈一切凈矣（所以說，一處清凈，一切都清凈了）。或見成住壞空（或者看到成、住、壞、空），皆是眾生善惡業現（都是眾生善惡業的顯現）。如《首楞嚴經》（《首楞嚴經》）云：『思報招引惡果（思念的果報會招引惡果），此思業交（這種思念的業力交織），則臨終時（那麼臨終的時候），先見惡風（首先看到惡風），吹壞國土（吹壞國土），亡者神識（亡者的神識），被吹上空（被吹到空中），旋落乘風（旋轉落下，乘著風），墮無間獄（墮入無間地獄）。』古釋云：『思者意也（古代的解釋說，思就是意念），國土不壞（國土並沒有壞），由心分別（是由心分別出來的），見國土壞（看到國土壞），由意思影像（由意念產生的影像），法塵生滅（法塵生滅），報處還然（果報之處也是這樣），能受生滅之遷變（能夠感受生滅的變遷）。』又生人見國土（活著的人看到國土），死人則見壞（死去的人則看到國土壞），皆由意生法生（都是由意念產生法），心滅境滅（心滅，境界就滅）。十四科凈土義云（十四科凈土義說）：『經有恒沙佛國者（經書上說有恒河沙數般的佛國），皆是聖人接物之近跡（都是聖人接引眾生的方便示現）。佛實無土（佛實際上沒有固定的國土），何以明之（用什麼來證明呢）？夫未免形累者（那些還沒有脫離形體束縛的），故須托土以自居（所以需要依託國土來居住）。八住已上（八住以上的菩薩），永脫色累（永遠脫離了色界的束縛），照體獨立（照見本體，獨立存在），神無方所（精神沒有固定的處所），用土何為（要國土做什麼呢）？而言有者（而說有國土的），以眾生解微惑重（是因為眾生理解力弱，迷惑深重），未堪真化故（不能承受真實的教化）。以人天福樂（用人天福報的快樂），引之（來引導他們），令行戒善（讓他們持戒行善），或以三乘四果（或者用三乘四果），誘之（來誘導他們），勸修道品（勸他們修習道品）。然涉善之功（然而行善的功德），自然冥歸菩提（自然暗中歸向菩提），因起貪報之惑（因為生起貪求果報的迷惑），故流轉生死（所以流轉于生死之中）。實即土屬眾生（實際上國土屬於眾生），故無國而不穢（所以沒有哪個國土是不污穢的），凈屬於佛（清凈屬於佛），故無國而不凈（所以沒有哪個國土是不清凈的）。故經云：『我凈土不毀（所以經書上說：我的凈土不會毀壞）』，此之謂矣（說的就是這個道理）。』 問。所明凈土。敬如高旨。但尋 English version: Dyeing. If we discuss transforming others, it is the liberation of the mind and its functions (achieving mental and wisdom liberation through practice). Wisdom is like a great minister, capable of dispelling various delusions, thereby returning the mind to its original pure state. Therefore, it is said, 'When the mind is pure, the Buddha-land is pure.' Furthermore, according to the four types of minds explained in the Four Teachings, when these four types of minds are pure, then all four types of Buddha-lands are pure. These four types of minds are just one self-nature pure mind. If this mind is pure, then all Buddha-lands are pure. Just as a bright mirror reflects far, and a ringing bell sounds loud, when the mind is pure, both wisdom and conduct are clear; when the mind is empty, all realms are tranquil. All talk of defilement and purity arises from the mind. Therefore, one purity leads to all purity. Or seeing formation, existence, decay, and emptiness, all are manifestations of sentient beings' good and evil karma. As the Shurangama Sutra says, 'Thoughts of retribution attract evil consequences. When these karmic thoughts intertwine, at the time of death, one first sees evil winds blowing and destroying the land. The consciousness of the deceased is blown into the sky, spinning and falling with the wind, and falling into the Avici Hell.' Ancient commentaries say, 'Thought is intention. The land is not destroyed, but is distinguished by the mind. Seeing the land destroyed is due to the image of thought. The arising and ceasing of dharma dust, the place of retribution is also like this, able to receive the changes of arising and ceasing.' Furthermore, the living see the land, while the dead see its destruction, all arising from the mind and the arising of dharmas; when the mind ceases, the realm ceases. The 'Fourteen Categories of Pure Land Meaning' says, 'The sutras speak of Buddha-lands as numerous as the sands of the Ganges, all are the expedient traces of sages receiving beings. The Buddha actually has no land. How can this be explained? Those who have not escaped the burden of form must rely on a land to dwell in. Those above the Eighth Stage (of Bodhisattvas) have permanently escaped the burden of form, illuminating the body and standing independently, the spirit has no fixed place. What use is land? The reason for saying there is land is because sentient beings' understanding is weak and their delusions are heavy, unable to bear true transformation. They are led by the blessings and happiness of humans and gods, causing them to practice precepts and do good, or they are enticed by the Three Vehicles and Four Fruits, encouraging them to cultivate the Paths. However, the merit of engaging in good naturally and secretly returns to Bodhi, because of the delusion of greed for retribution, therefore they transmigrate in birth and death. In reality, land belongs to sentient beings, therefore there is no land that is not impure; purity belongs to the Buddha, therefore there is no land that is not pure. Therefore, the sutra says, 'My pure land is not destroyed,' this is what it means.' Question: The Pure Land you describe is highly esteemed. But searching
【English Translation】 Modern Chinese Translation: Contamination. If we talk about transforming others, it is the liberation of the mind and its functions (achieving mental and wisdom liberation through practice). Wisdom is like a great minister, capable of dispelling various delusions, thereby returning the mind to its original pure state. Therefore, it is said, 'When the mind is pure, the Buddha-land is pure.' Furthermore, according to the four types of minds explained in the Four Teachings, when these four types of minds are pure, then all four types of Buddha-lands are pure. These four types of minds are just one self-nature pure mind. If this mind is pure, then all Buddha-lands are pure. Just as a bright mirror reflects far, and a ringing bell sounds loud, when the mind is pure, both wisdom and conduct are clear; when the mind is empty, all realms are tranquil. All talk of defilement and purity arises from the mind. Therefore, one purity leads to all purity. Or seeing formation, existence, decay, and emptiness, all are manifestations of sentient beings' good and evil karma. As the Shurangama Sutra says, 'Thoughts of retribution attract evil consequences. When these karmic thoughts intertwine, at the time of death, one first sees evil winds blowing and destroying the land. The consciousness of the deceased is blown into the sky, spinning and falling with the wind, and falling into the Avici Hell.' Ancient commentaries say, 'Thought is intention. The land is not destroyed, but is distinguished by the mind. Seeing the land destroyed is due to the image of thought. The arising and ceasing of dharma dust, the place of retribution is also like this, able to receive the changes of arising and ceasing.' Furthermore, the living see the land, while the dead see its destruction, all arising from the mind and the arising of dharmas; when the mind ceases, the realm ceases. The 'Fourteen Categories of Pure Land Meaning' says, 'The sutras speak of Buddha-lands as numerous as the sands of the Ganges, all are the expedient traces of sages receiving beings. The Buddha actually has no land. How can this be explained? Those who have not escaped the burden of form must rely on a land to dwell in. Those above the Eighth Stage (of Bodhisattvas) have permanently escaped the burden of form, illuminating the body and standing independently, the spirit has no fixed place. What use is land? The reason for saying there is land is because sentient beings' understanding is weak and their delusions are heavy, unable to bear true transformation. They are led by the blessings and happiness of humans and gods, causing them to practice precepts and do good, or they are enticed by the Three Vehicles and Four Fruits, encouraging them to cultivate the Paths. However, the merit of engaging in good naturally and secretly returns to Bodhi, because of the delusion of greed for retribution, therefore they transmigrate in birth and death. In reality, land belongs to sentient beings, therefore there is no land that is not impure; purity belongs to the Buddha, therefore there is no land that is not pure. Therefore, the sutra says, 'My pure land is not destroyed,' this is what it means.' Question: The Pure Land you describe is highly esteemed. But searching
玄宗。不以事為凈。凈取無穢。此即行業不同。報至不雜。是以石沙之人。不得同天踐七珍之土。今疑畜生業與人異。而同履石沙之地。以乖所立義耶。
答。畜生所以得與人同踐石沙者。良由一毫微善同人。俱免燒煮之痛。以善微故。不及人為苦。然爐鑊與石沙。為善。輕重雖異。而事實相鄰。所以猶與人同踐石沙之地。善勝事精。而域絕故。石沙之人。絕階於七珍之土也。
問。凈穢似無定質。如釋摩男。捉瓦成金。餓鬼見水成火。云何凈穢域絕耶。
答。因緣之法。誠有此理。但經云。如釋摩男。此莫不是示旨。欲明法無定相以祛眾生封滯之甚耳。餓鬼惑故。見水為火。不遂是火也。所以域絕者。石沙之人。不得同生安養故也。釋云。凈取無穢者。不以形為凈。取無形為凈。又云。七珍無石沙之穢為凈。不取七珍為凈。若畜生與人善業相鄰。所以同履石沙。善勝事精者。人天業殊故。人絕階七珍之土。畜生不及。人為苦者。緣遭鞭楚烹宰。及自互相食啖等苦。人無此事故。云不及人為苦。爐鑊者。輕趣與人同處故。經云。諸小地獄。在鐵圍山間。或海邊曠野等是也。若阿鼻獄等。即與人別居。天善為勝。七珍事精。所以與人限域隔絕。
問中難釋摩男。明人中即受天報。何故云人絕階
【現代漢語翻譯】 現代漢語譯本：
問：玄宗認為，不以行為本身為凈，而是取其沒有污穢之處才為凈。這就是行業不同，果報也不同。因此，處在石沙之地的人，不能與在天界踐踏七寶蓮花的人一樣。現在疑惑畜生的行業與人不同，卻共同踩在石沙地上，這豈不是與您所立的義理相悖嗎？
答：畜生之所以能與人共同踩在石沙地上，是因為它們有一點點微小的善業與人相同，都能免於被燒煮的痛苦。因為善業微小，所以受苦不及人類。然而，爐鑊地獄與石沙地，雖然善業的輕重不同，但事實是相鄰的。所以仍然與人共同踩在石沙地上。善業殊勝，行為精妙，所以境界隔絕，處在石沙之地的人，無法進入七寶蓮花的境界。
問：凈與穢似乎沒有固定的性質。比如釋摩男，能把瓦片變成黃金；餓鬼看到水變成火焰。怎麼能說凈與穢的境界是隔絕的呢？
答：因緣之法，確實有這樣的道理。但經書上說，像釋摩男那樣，這莫不是一種示現，想要說明法沒有固定的相狀，以此來消除眾生執著停滯的弊病罷了。餓鬼因為迷惑，所以看到水變成火焰，但那並不是真正的火焰。所以說境界隔絕，是因為處在石沙之地的人，不能一同往生安養凈土。經書中說，『取其無穢為凈』，不是以形體為凈，而是取其無形為凈。又說，七寶蓮花沒有石沙的污穢才為凈，不是取七寶蓮花本身為凈。如果畜生與人的善業相鄰，所以共同踩在石沙地上，善業殊勝，行為精妙，是因為人天行業的差別，所以人類才能進入七寶蓮花的境界，畜生不能。說畜生受苦不及人類，是因為它們遭受鞭打、烹煮宰殺，以及互相吞食等痛苦，人類沒有這些事，所以說不及人類受苦。爐鑊地獄，是因為輕微的罪業與人同處一地，經書中說，各種小地獄，在鐵圍山間，或者海邊曠野等地方。如果是阿鼻地獄等，就與人類分別居住。天人的善業殊勝，七寶蓮花的事業精妙，所以與人類的區域隔絕。
問中難釋摩男，說明人在人間就能接受天界的果報，為什麼說人類無法進入七寶蓮花的境界呢？ English version:
Question: According to the Xuanzong school, purity is not based on the act itself, but on the absence of defilement. This means that different karmas lead to different retributions. Therefore, those in the realm of stone and sand cannot be the same as those in the heavens who tread upon the land of seven treasures (sapta-ratna). Now, I wonder if the karma of animals is different from that of humans, yet they both tread on the land of stone and sand. Doesn't this contradict the principle you have established?
Answer: The reason why animals can tread on the land of stone and sand together with humans is that they share a tiny bit of good karma with humans, thus both are spared the pain of being burned and boiled. Because their good karma is small, their suffering is less than that of humans. However, the hells of furnaces and cauldrons and the land of stone and sand, although the weight of good karma differs, are adjacent in reality. Therefore, they still tread on the land of stone and sand together with humans. Good karma is superior, and actions are refined, so the realms are separate. Those in the realm of stone and sand cannot enter the realm of the seven treasures.
Question: Purity and impurity seem to have no fixed nature. For example, Sh釋摩男 (釋摩男, a person's name) could turn tiles into gold, and hungry ghosts see water as fire. How can you say that the realms of purity and impurity are separate?
Answer: The law of conditions (pratītyasamutpāda) does indeed have such a principle. But the sutras say that like Sh釋摩男 (釋摩男, a person's name), this is probably a manifestation, wanting to explain that the Dharma has no fixed form, in order to eliminate the attachment and stagnation of sentient beings. Hungry ghosts see water as fire because of delusion, but it is not actually fire. The reason why the realms are separate is that those in the realm of stone and sand cannot be reborn together in the Pure Land of Bliss (Sukhāvatī). The sutras say, 'Taking the absence of defilement as purity' does not mean taking form as purity, but taking formlessness as purity. It also says that the seven treasures are pure because they have no defilement of stone and sand, not taking the seven treasures themselves as purity. If the good karma of animals and humans is adjacent, then they tread on the land of stone and sand together. Good karma is superior, and actions are refined, because of the difference between the karma of humans and gods, so humans can enter the realm of the seven treasures, but animals cannot. Saying that the suffering of animals is less than that of humans is because they suffer from being whipped, cooked, slaughtered, and eating each other, etc. Humans do not have these things, so it is said that their suffering is less than that of humans. The hells of furnaces and cauldrons are because minor sins are in the same place as humans. The sutras say that various small hells are in the mountains between the Iron Ring Mountains (Cakravāḍaparvata), or on the wilderness by the sea, etc. As for the Avīci hell, it is separate from humans. The good karma of the gods is superior, and the actions of the seven treasures are refined, so they are separated from the human realm.
The question challenges Sh釋摩男 (釋摩男, a person's name), explaining that humans can receive heavenly rewards in the human realm. Why do you say that humans cannot enter the realm of the seven treasures?
【English Translation】 Question: The Xuanzong school believes that purity is not based on the act itself, but on the absence of defilement. This means that different karmas lead to different retributions. Therefore, those in the realm of stone and sand cannot be the same as those in the heavens who tread upon the land of seven treasures (sapta-ratna). Now, I wonder if the karma of animals is different from that of humans, yet they both tread on the land of stone and sand. Doesn't this contradict the principle you have established? Answer: The reason why animals can tread on the land of stone and sand together with humans is that they share a tiny bit of good karma with humans, thus both are spared the pain of being burned and boiled. Because their good karma is small, their suffering is less than that of humans. However, the hells of furnaces and cauldrons and the land of stone and sand, although the weight of good karma differs, are adjacent in reality. Therefore, they still tread on the land of stone and sand together with humans. Good karma is superior, and actions are refined, so the realms are separate. Those in the realm of stone and sand cannot enter the realm of the seven treasures. Question: Purity and impurity seem to have no fixed nature. For example, Shimo Nan (釋摩男, a person's name) could turn tiles into gold, and hungry ghosts see water as fire. How can you say that the realms of purity and impurity are separate? Answer: The law of conditions (pratītyasamutpāda) does indeed have such a principle. But the sutras say that like Shimo Nan (釋摩男, a person's name), this is probably a manifestation, wanting to explain that the Dharma has no fixed form, in order to eliminate the attachment and stagnation of sentient beings. Hungry ghosts see water as fire because of delusion, but it is not actually fire. The reason why the realms are separate is that those in the realm of stone and sand cannot be reborn together in the Pure Land of Bliss (Sukhāvatī). The sutras say, 'Taking the absence of defilement as purity' does not mean taking form as purity, but taking formlessness as purity. It also says that the seven treasures are pure because they have no defilement of stone and sand, not taking the seven treasures themselves as purity. If the good karma of animals and humans is adjacent, then they tread on the land of stone and sand together. Good karma is superior, and actions are refined, because of the difference between the karma of humans and gods, so humans can enter the realm of the seven treasures, but animals cannot. Saying that the suffering of animals is less than that of humans is because they suffer from being whipped, cooked, slaughtered, and eating each other, etc. Humans do not have these things, so it is said that their suffering is less than that of humans. The hells of furnaces and cauldrons are because minor sins are in the same place as humans. The sutras say that various small hells are in the mountains between the Iron Ring Mountains (Cakravāḍaparvata), or on the wilderness by the sea, etc. As for the Avīci hell, it is separate from humans. The good karma of the gods is superior, and the actions of the seven treasures are refined, so they are separated from the human realm. The question challenges Shimo Nan (釋摩男, a person's name), explaining that humans can receive heavenly rewards in the human realm. Why do you say that humans cannot enter the realm of the seven treasures?
於七珍之土。又舉餓鬼。欲明人不絕鬼限域。可即人報成鬼報耶。
答云示旨者。示現意也。意除封迷。常之極。所云不遂是火者。餓鬼雖自業惑所迷。見水為火。然水不從惑成火。遂者從也。因緣之法。誠有此理者。謂如來說法。有二種門。一謂因緣門。二謂因果門。因緣門者。即無定質。因果門者。即有定義。又經明一切世間凈穢國土。皆是菩薩行所成。眾生業共感。若娑婆緣熟。即華藏是娑婆。若華藏緣熟。即娑婆是華藏。若無行無感。世界不成。則離心之外。更無一法。如華藏世界海者。略有二因。一約眾生如來藏識。即是香海。亦法性海。依無住本。是謂風輪。亦妄想風。於此海中。有因果相。恒沙性德。即是正因之華。世出世間。未來果法。皆悉含攝。故名為藏。若以法性為海。心即是華。含藏亦爾。然此藏識相分之中。半為外器。不執受故。半為內身。執為自性。生覺受故。如來藏識。何緣如此。法如是故。行業引故。二約諸佛。謂以大愿風。持大悲海。生無邊行華。含藏二利。染凈果法。重疊無礙。故所感剎。相狀如之。所以重重無盡。皆是凡聖之心。真如性故。上之大海。既是藏識。今明心華之內。攝諸種子。一一種子。不離藏識海。故有多香海。然一一具于性德故。皆有莊嚴故。又夫一切
【現代漢語翻譯】 現代漢語譯本：在七寶莊嚴的土地上。又舉例說明餓鬼，意在說明人不會完全脫離鬼道的界限。難道人可以立即因為自身的行為而得到鬼道的果報嗎？
回答說，『示旨』是指示顯現的意思。如果能去除封閉和迷惑，就能達到常的極致。所說的『不遂是火』，意思是說，餓鬼雖然因為自身的業力和迷惑，看到水認為是火，但水並不會因為迷惑而變成火。『遂』是順從的意思。因緣之法，確實有這個道理。』這是說，如來說法有兩種途徑：一是因緣門，二是因果門。因緣門是沒有固定性質的，而因果門是有明確定義的。經書中還說明，一切世間的清凈和污穢的國土，都是菩薩的修行所成就，是眾生共同的業力所感應。如果娑婆世界的因緣成熟，那麼華藏世界就是娑婆世界；如果華藏世界的因緣成熟，那麼娑婆世界就是華藏世界。如果沒有修行，沒有感應，世界就不會形成。那麼，除了心之外，就沒有其他任何法。比如華藏世界海（Garland Store Ocean of Worlds），大致有兩個原因：一是就眾生的如來藏識（Tathagatagarbha-alaya-vijnana）來說，它就是香海，也是法性海（Dharmata Ocean），它以無住為根本，這就是風輪，也是妄想風。在這個海中，有因果之相，恒河沙數般的自性功德，就是正因之華，世間和出世間的一切未來果法，都包含在其中，所以叫做『藏』。如果以法性為海，那麼心就是華，包含和儲藏也是一樣的道理。然而，在這個藏識的相分之中，一半是外在的器世界，因為不執著於它；一半是內在的身體，因為執著於它為自性，從而產生感覺和感受。如來藏識為什麼會這樣呢？因為法的本性就是如此，是業力的牽引所致。二是就諸佛來說，他們用大愿的風，托起大悲的海，生出無邊的修行之華，包含著自利和利他的果法，重重疊疊，沒有障礙，所以所感應的剎土，其相狀也是如此。所以重重無盡，都是凡夫和聖人的心，都是真如的本性。上面的大海，既然是藏識，現在說明心華之內，包含著各種種子，每一種種子，都不離開藏識海，所以有很多香海。然而，每一種都具備自性功德，所以都具有莊嚴。而且，一切……』
【English Translation】 English version: In the land of seven treasures. Also, the example of hungry ghosts is raised to clarify that people do not completely escape the boundaries of the ghost realm. Can a person immediately receive the retribution of the ghost realm due to their actions?
The answer is that 'showing the purpose' means showing manifestation. If one can remove closure and delusion, one can reach the extreme of constancy. What is said as 'not succeeding is fire' means that although hungry ghosts are deluded by their own karma and delusion, seeing water as fire, water does not become fire because of delusion. 'Succeeding' means following. The law of cause and condition does indeed have this principle.' This means that the Tathagata teaches the Dharma through two paths: one is the door of causes and conditions, and the other is the door of cause and effect. The door of causes and conditions has no fixed nature, while the door of cause and effect has a clear definition. The scriptures also state that all the pure and impure lands of the world are achieved by the practice of Bodhisattvas, and are the common karmic response of sentient beings. If the conditions of the Saha world (娑婆) mature, then the Garland Store Ocean of Worlds (華藏世界海) is the Saha world; if the conditions of the Garland Store Ocean of Worlds mature, then the Saha world is the Garland Store Ocean of Worlds. If there is no practice and no response, the world will not form. Then, apart from the mind, there is no other Dharma. For example, the Garland Store Ocean of Worlds has roughly two causes: one is in terms of the Tathagatagarbha-alaya-vijnana (如來藏識) of sentient beings, which is the fragrant ocean, and also the Dharmata Ocean (法性海). It takes non-abiding as its root, which is the wind wheel, and also the wind of delusion. In this ocean, there are the appearances of cause and effect, and the merits of self-nature like the sands of the Ganges are the flowers of the right cause. All future fruits of the world and beyond are contained within it, so it is called 'store'. If the Dharmata is taken as the ocean, then the mind is the flower, and containing and storing are the same principle. However, in the aspect of this store consciousness, half is the external world, because it is not attached to; half is the internal body, because it is attached to as self-nature, thus producing feelings and sensations. Why is the Tathagatagarbha-alaya-vijnana like this? Because the nature of the Dharma is like this, it is caused by the attraction of karma. The second is in terms of the Buddhas, who use the wind of great vows to support the ocean of great compassion, producing boundless flowers of practice, containing the fruits of self-benefit and benefiting others, overlapping without obstruction, so the lands they respond to have such appearances. Therefore, the endless layers are all the minds of ordinary people and sages, and are the nature of Suchness. Since the ocean above is the store consciousness, now it is explained that within the flower of the mind, there are various seeds, and each seed does not leave the ocean of store consciousness, so there are many fragrant oceans. However, each one possesses the merits of self-nature, so each one has adornments. Moreover, everything...'
諸法。隨緣幻生。體用俱無。隱顯互起。或多中現一。一中現多。若不知起盡之根由。則任運但隨境轉。或隨好境而忻集。或逐惡緣而怖生。若能明瞭一切凡聖等法。悉是自心境界。以此一印。眾怖潛消。所以持地經云。佛告阿逸多菩薩。於一切法。於一切菩薩法。莫生恐怖。於一切辟支佛法。亦莫恐怖。於一切聲聞法。亦莫恐怖。於一切凡夫法。亦莫恐怖。乃至於靜于亂。亦莫恐怖。于假于實。亦莫恐怖。于信不信。亦莫恐怖。于善念不善念。亦莫恐怖。于住不住。亦莫恐怖。如是菩薩。於一切法。莫生恐怖。阿逸多。我于往昔修如是等無異法故。得成正覺。悉能了知一切眾生心之境界。而於所知不起知相。以我所證隨機演說。能令聞法諸菩薩等。獲得光明陀羅尼印。得法印故。永不退轉。釋曰。了一無畏法。能除五怖畏。入此一心門。當生歡喜地。又云。心凈得佛土功德凈。故云。欲得凈土果者。當凈其心。舉果勸因。謂由心也。云何稱凈。若行者不得心。處則心無起滅。無起滅故。是曰凈心。又大品經云。空故。離故。不生故。寂滅故。名之為凈。隨其心凈則佛土凈者。明因則是心。此明心外無境界。隨心而生。心既清凈。外報相亦凈。凈穢從心。自無體質。豈有相礙而異處。是故行業不同。各各異見。行業同
【現代漢語翻譯】 現代漢語譯本 一切諸法，都隨著因緣而虛幻產生，其本體和作用都是空無的。隱沒和顯現相互交替發生，或者在眾多事物中顯現出一個，或者在一個事物中顯現出眾多。如果不知道這些生起和消逝的根源，那麼就會任憑命運擺佈，隨著外在環境而轉變。或者因為美好的環境而欣喜聚集，或者因為惡劣的因緣而恐懼產生。如果能夠明白一切凡夫和聖賢等法，都是自己內心的境界，以這種認識作為印證，所有的恐懼都會悄然消失。所以《持地經》中說，佛告訴阿逸多（Ajita，彌勒菩薩的別名）菩薩：『對於一切法，對於一切菩薩法，不要產生恐懼；對於一切辟支佛（Pratyekabuddha，緣覺）法，也不要產生恐懼；對於一切聲聞法，也不要產生恐懼；對於一切凡夫法，也不要產生恐懼；乃至對於安靜和混亂，也不要產生恐懼；對於虛假和真實，也不要產生恐懼；對於相信和不相信，也不要產生恐懼；對於善念和不善念，也不要產生恐懼；對於停留和不停留，也不要產生恐懼。』像這樣的菩薩，對於一切法，都不會產生恐懼。阿逸多，我過去就是因為修習這樣平等無二的法，才得以成就正覺，完全能夠了解一切眾生的內心境界，並且對於所知之境不起執著的知見。我用我所證悟的道理，隨機應變地進行演說，能夠讓聽聞佛法的菩薩們，獲得光明陀羅尼印（Dharani，總持），因為得到法印的緣故，永遠不會退轉。 解釋說：『瞭解了無畏之法，就能夠消除五種怖畏，進入這唯一的真心之門，應當生起歡喜。』又說：『心清凈就能得到佛土的功德清凈。』所以說：『想要得到凈土的果報，應當清凈自己的心。』這是舉果勸因，意思是說，一切都源於心。怎樣才叫做清凈呢？如果修行者不執著於心，那麼心就沒有生滅。沒有生滅的緣故，就叫做凈心。』又《大品經》（Mahaprajnaparamita Sutra）中說：『因為空性的緣故，因為遠離的緣故，因為不生的緣故，因為寂滅的緣故，所以叫做清凈。』隨著心的清凈，佛土也就清凈，這說明因就是心。這說明心外沒有境界，一切都隨著心而生。心既然清凈，外在的果報相也清凈。清凈和污穢都源於心，自身沒有實體，哪裡會有相互妨礙而不同的地方呢？所以行業不同，各人的見解也不同，行業相同
【English Translation】 English version All Dharmas arise illusionally depending on conditions, their essence and function being empty. Concealment and manifestation arise mutually, or one appears within many, or many appear within one. If one does not know the root cause of arising and ceasing, then one will be at the mercy of circumstances, changing with the external environment. One might rejoice and gather due to favorable circumstances, or fear and arise due to adverse conditions. If one can understand that all mundane and sacred Dharmas are merely the realm of one's own mind, then with this understanding as a seal, all fears will silently disappear. Therefore, the 'Holding Earth Sutra' says, the Buddha told Ajita (Ajita Bodhisattva, another name for Maitreya Bodhisattva): 'Regarding all Dharmas, regarding all Bodhisattva Dharmas, do not generate fear; regarding all Pratyekabuddha (Solitary Buddha) Dharmas, also do not generate fear; regarding all Shravaka (Hearer) Dharmas, also do not generate fear; regarding all ordinary being Dharmas, also do not generate fear; even regarding stillness and chaos, do not generate fear; regarding falsity and truth, do not generate fear; regarding belief and disbelief, do not generate fear; regarding good thoughts and bad thoughts, do not generate fear; regarding dwelling and non-dwelling, do not generate fear.' A Bodhisattva like this does not generate fear regarding any Dharma. Ajita, in the past, I attained perfect enlightenment because I cultivated such equal and undifferentiated Dharmas, and I am fully capable of understanding the mental realms of all sentient beings, and I do not generate attached views regarding what is known. I use what I have realized to teach according to the circumstances, enabling the Bodhisattvas who hear the Dharma to obtain the Light Dharani (Dharani, a mnemonic device) seal, and because they have obtained the Dharma seal, they will never regress. The explanation says: 'Understanding the Dharma of fearlessness can eliminate the five fears, and entering this gate of the one mind, one should generate joy.' It also says: 'A pure mind obtains the merit of a pure Buddha-land.' Therefore, it is said: 'Those who wish to obtain the fruit of a pure land should purify their minds.' This is encouraging the cause by citing the result, meaning that everything originates from the mind. What is called purity? If a practitioner does not cling to the mind, then the mind will have no arising or ceasing. Because there is no arising or ceasing, it is called a pure mind.' Furthermore, the 'Mahaprajnaparamita Sutra' says: 'Because of emptiness, because of detachment, because of non-arising, because of extinction, it is called purity.' As the mind is pure, the Buddha-land is also pure, which shows that the cause is the mind. This shows that there are no realms outside the mind, and everything arises with the mind. Since the mind is pure, the external retribution is also pure. Purity and defilement both originate from the mind, and there is no substance in themselves, so how can there be mutual obstruction and different places? Therefore, different karmas lead to different views, and the same karma
故。所以見不異。如聲和響順。形直影端。凈穢之異。皆由心作。若無心分別。垢凈何生。見垢實性。即無凈相。豈有二法相待而論差別乎。故華嚴經頌云。佛剎無分別。無憎無有愛。但隨眾生心。如是見有殊。所以對機立教。于分別門中。論眾生凈心。非唯一種。不可雷同。古釋有四。一真實凈。謂無漏善心。二相似凈。謂有漏善心。三究竟凈。謂佛世尊。四不究竟凈。謂十地已下。乃至凡夫。又四句料簡體相凈穢。一體凈相穢。謂佛現穢土相。佛心清凈無漏故。經云。為欲度斯下劣人故。示是眾惡不凈土耳。二體穢相凈。如十地已還。本識。及有漏六七識。並地前凡夫一切有漏心。所現凈土。是有漏。故名體穢。以依如來清凈佛土。自識變似凈土相現。名相凈。三體相俱凈。如佛及十地已還。無漏心中。所現凈土。四體相俱穢。如有漏心所現穢土。若分別凈土凈心。更有多種。復有究竟凈心。未究竟凈心。有有漏凈心。無漏凈心。有有相凈心。無相凈心。有伏現行凈心。斷種子凈心。有自力凈心。他力凈心。諸佛隨機。說無定法。若論大旨。尚不得一凈。何況多門。此乃一心真如。不守自性。隨緣對處。有淺有深。或垢或凈。不可滯理。妨事。守一疑諸。迷卷舒之門。起通局之見。雖同一旨。約相差別不無。雖云
【現代漢語翻譯】 現代漢語譯本 因此，所見之物並無差異。如同聲音和諧則迴響順暢，形體正直則影子端正。凈與穢的差異，都是由心所造作。如果心中沒有分別，垢與凈又從何而生？見到垢的真實體性，就沒有所謂的凈相。哪裡會有兩種對立的法相，可以用來討論差別呢？所以《華嚴經》的偈頌說：『佛剎沒有分別，沒有憎恨也沒有愛戀，只是隨著眾生的心，所見到的景象各有不同。』因此，爲了適應不同根機的眾生而設立教法，在分別的法門中，討論眾生的凈心，並非只有一種，不可一概而論。古德的解釋有四種：一是真實凈，指無漏的善心；二是相似凈，指有漏的善心；三是究竟凈，指佛世尊；四是不究竟凈，指十地菩薩以下，乃至凡夫。 又有四句來概括體相的凈穢：一體凈相穢，指佛示現穢土之相，佛的心是清凈無漏的。經中說：『爲了度化這些下劣之人，才示現這種充滿惡與不凈的國土。』二體穢相凈，如十地菩薩以下，還未成佛的菩薩的本識，以及有漏的六七識，還有地前凡夫的一切有漏心，所顯現的凈土。因為是有漏的，所以稱為體穢。因為依靠如來清凈的佛土，自己的識變現出相似的凈土之相，所以稱為相凈。三是體相俱凈，如佛以及十地菩薩以上，在無漏心中所顯現的凈土。四是體相俱穢，如有漏心所顯現的穢土。 如果分別凈土和凈心，還有多種分類。又有究竟凈心、未究竟凈心，有有漏凈心、無漏凈心，有有相凈心、無相凈心，有伏現行凈心、斷種子凈心，有自力凈心、他力凈心。諸佛隨機說法，沒有固定的法。如果從大的宗旨來說，尚且得不到一個『凈』，何況是多種門徑？這乃是一心真如，不守自性，隨著因緣和所處的境地，有淺有深，或垢或凈。不可執著于道理而妨礙行事，執守一種而懷疑其他，迷惑于卷舒的開合，產生通達與侷限的見解。雖然宗旨相同，但就現象上的差別來說，並非沒有不同。雖然說
【English Translation】 English version Therefore, what is seen is not different. Just as a sound is harmonious and the echo is smooth, a form is upright and the shadow is straight. The difference between purity and impurity is all created by the mind. If there is no discrimination in the mind, how can impurity and purity arise? Seeing the true nature of impurity, there is no so-called pure appearance. How can there be two opposing Dharmas to discuss the difference? Therefore, the verse in the Avatamsaka Sutra says: 'Buddha-fields have no discrimination, no hatred and no love, but according to the minds of sentient beings, the scenes seen are different.' Therefore, to adapt to sentient beings of different capacities, teachings are established, and in the gate of discrimination, the pure mind of sentient beings is discussed, which is not only one kind and cannot be generalized. The ancient interpretations are four: first, true purity, which refers to the un-leaked good mind; second, similar purity, which refers to the leaked good mind; third, ultimate purity, which refers to the World Honored One Buddha; and fourth, non-ultimate purity, which refers to the bodhisattvas below the Ten Grounds (Dashabhumi), and even ordinary people. There are also four sentences to summarize the purity and impurity of the essence and appearance: one is that the essence is pure and the appearance is impure, which refers to the Buddha manifesting the appearance of an impure land, and the Buddha's mind is pure and un-leaked. The sutra says: 'In order to save these inferior people, this land full of evil and impurity is shown.' The second is that the essence is impure and the appearance is pure, such as the fundamental consciousness of bodhisattvas below the Ten Grounds who have not yet become Buddhas, as well as the leaked sixth and seventh consciousnesses, and all the leaked minds of ordinary people before the grounds, which manifest pure lands. Because it is leaked, it is called impure essence. Because it relies on the pure Buddha-field of the Tathagata, one's own consciousness transforms into a similar pure land appearance, so it is called pure appearance. The third is that both the essence and appearance are pure, such as the pure lands manifested in the un-leaked minds of the Buddha and the bodhisattvas above the Ten Grounds. The fourth is that both the essence and appearance are impure, such as the impure lands manifested by the leaked mind. If we distinguish between pure land and pure mind, there are many classifications. There are also ultimate pure mind, non-ultimate pure mind, leaked pure mind, un-leaked pure mind, appearance-possessing pure mind, appearance-less pure mind, subdued-manifesting pure mind, seed-severed pure mind, self-powered pure mind, and other-powered pure mind. The Buddhas teach according to the circumstances, and there is no fixed Dharma. If we talk about the great purpose, we cannot even get one 'purity', let alone multiple paths? This is the one mind Tathata, not adhering to its own nature, and according to the conditions and the environment, there are shallow and deep, impure and pure. It is not possible to cling to the principle and hinder the action, cling to one and doubt the others, be confused by the opening and closing of the scroll, and generate views of thoroughness and limitation. Although the purpose is the same, there are differences in the phenomena. Although it is said
有異。順體一如不動。何者。若言其一。則安養寶方。娑婆丘隴。若言其異。十方佛國。一道清虛。若言其有。無邊凈剎。猶若虛空。若言其無。妙土交羅。如天帝網。所以精超四句。妙出百非。道不可以一言詮。理不可以一義宣。故如上所說。身土唯心。但將世間所見所聞之法驗之。自然可解。且如河嶽不靈。為人所感。何者。土木瓦石。豈有所知。皆精志在人。從識所變。或非人所附。俱不出心。如皇唐國史。德宗皇帝。貞元七年。驃國有使。重譯來朝。上乃親聘。使者云。自秦漢已來。未曾通於中國。上又問。何以知朕臨朝。對曰。我國三年。牛馬頭向東而臥。水無巨浪。海不揚波。所以知中夏有華風。乃陛下之聖德。乃至珠還合浦。劍去吳都。虎負子而過江。鳳呈祥而入境。牛虎無計度分別。珠劍本屬於無情。豈能感德知恩。抱強負弱。全是人心之所變。真唯識義之所成。如篤善則天堂現前。習惡則火車盈側。命富則珠珍溢藏。業貧則茆土攢身。但以宗鏡照之。萬事難逃影響矣。
宗鏡錄卷第二十一
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第二十二
慧日永明寺主智覺禪師延壽集
夫真心無形。妙體絕相。云何
【現代漢語翻譯】 現代漢語譯本：有差異。順應本體則一體如如不動。為什麼這樣說呢？如果說它是一，那麼安養（An'yang，極樂世界）的寶地和娑婆（Suōpó，我們所處的世界）的丘陵，都是一樣的。如果說它是異，那麼十方佛國，都是一道清虛之境。如果說它是有，那麼無邊的清凈剎土，就像虛空一樣。如果說它是無，那麼美妙的國土交錯羅列，就像天帝的因陀羅網。所以說，它精妙地超越了四句（有、無、亦有亦無、非有非無），玄妙地超出了百非（對「有」的各種否定）。道不可以一句話來完全表達，理不可以用一個義理來完全宣說。所以如上面所說，身土唯心，只要將世間所見所聞的法來驗證它，自然可以理解。比如河嶽失去了靈氣，是被人心所感應的。為什麼呢？土木瓦石，難道有什麼知覺嗎？都是因為人的精神意志在那裡，從意識所變化出來的。或者是非人所依附，都離不開心。比如皇唐國史記載，德宗皇帝貞元七年，驃國（Biāo Guó，古代國家名）有使者，經過多次翻譯前來朝見。皇帝親自接見他們。使者說，自從秦漢以來，未曾與中國通好。皇帝又問，你們怎麼知道我登基臨朝呢？使者回答說，我國三年以來，牛馬的頭都朝向東方而臥，水面沒有巨大的波浪，海面也不掀起波濤。所以知道中夏有美好的風尚，是陛下的聖德所致。乃至珠還合浦（Zhū huán Hépǔ，珍珠回到合浦），劍去吳都（Jiàn qù Wú dū，寶劍離開吳都）。老虎揹著小老虎過江，鳳凰呈現吉祥的徵兆而進入國境。牛虎沒有計算和分別的能力，珍珠寶劍本來屬於無情之物，怎麼能感應到恩德，知道報恩，逞強欺弱呢？這完全是人心所變化出來的，是真唯識的道理所成就的。如果積累善行，那麼天堂就會顯現在眼前；如果習慣作惡，那麼地獄的火車就會充滿在身旁。如果命中註定富有，那麼珠寶珍寶就會充滿倉庫；如果業力導致貧窮，那麼茅草泥土就會堆積在身上。只要用宗鏡來照耀，任何事情都難以逃脫它的影響。
《宗鏡錄》卷第二十一
丙午年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第二十二
慧日永明寺主智覺禪師延壽集
真心沒有形狀，妙體超越了表相。為什麼...
【English Translation】 English version: There are differences. Conforming to the substance, it is unified and unmoving. Why is this so? If it is said to be one, then the precious lands of An'yang (安養, the Pure Land of Amitabha) and the hills and mounds of Saha (娑婆, this world we inhabit) are the same. If it is said to be different, then the Buddha lands of the ten directions are all a realm of pure emptiness. If it is said to exist, then the boundless pure lands are like empty space. If it is said to not exist, then the wonderful lands are intertwined like the net of Indra. Therefore, it subtly transcends the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence), and wonderfully surpasses the hundred negations (various negations of 'existence'). The Dao cannot be fully expressed in a single word, and the principle cannot be fully proclaimed in a single meaning. Therefore, as mentioned above, the body and land are only mind. Just verify it with the laws seen and heard in the world, and it can be naturally understood. For example, the rivers and mountains lose their spiritual power because they are influenced by people's minds. Why? Do earth, wood, tiles, and stones have any knowledge? It is all because the spirit and will of people are there, transformed from consciousness. Or it is attached to by non-humans, but it does not go beyond the mind. For example, according to the national history of the Tang Dynasty, in the seventh year of Zhenyuan of Emperor Dezong, envoys from Pyu (驃國, an ancient kingdom) came to court after multiple translations. The emperor personally received them. The envoys said that since the Qin and Han dynasties, they had never been on good terms with China. The emperor then asked, 'How do you know that I have ascended the throne and am in court?' The envoys replied, 'For three years in our country, the heads of cattle and horses have been facing east while lying down, there are no huge waves on the water, and the sea does not stir up waves. Therefore, we know that there is a beautiful custom in China, which is due to Your Majesty's sage virtue.' Even the pearl returned to Hepu (珠還合浦, the pearl returned to Hepu), and the sword left Wudu (劍去吳都, the sword left Wudu). The tiger carried its cub across the river, and the phoenix presented auspicious omens and entered the country. Cattle and tigers have no ability to calculate and distinguish, and pearls and swords originally belong to inanimate objects. How can they sense virtue, know gratitude, and bully the weak? It is entirely transformed by people's minds and accomplished by the principle of true consciousness-only. If you accumulate good deeds, then heaven will appear before you; if you are accustomed to doing evil, then the hellish fire carts will be full beside you. If you are destined to be rich, then jewels and treasures will fill the warehouse; if karma leads to poverty, then thatch and soil will pile up on your body. Just use the Zongjing (宗鏡) to illuminate it, and nothing can escape its influence.
Zong Jing Lu (宗鏡錄) Volume 21
Engraved by the Dazang Ducal Office in the Bingwu Year Taisho Tripitaka Volume 48 No. 2016 Zong Jing Lu (宗鏡錄)
Zong Jing Lu (宗鏡錄) Volume 22
Compiled by Chan Master Yanshou of Huiri Yongming Temple, Zhijue
The true mind has no form, and the wonderful substance transcends appearances. Why...
有報化莊嚴等事。
答諸佛法身如真金。相好似金莊嚴具。以金作具。體用全同。從心現色。性相無二。
如起信論問云。若佛法身。無有種種差別色相。云何能現種種諸色。
答。以法身是色實體故。能現種種色。謂從本已來。色心無二。以色本性。即心自性。說名智身。以心本性。即色自性。說名法身。依於法身。一切如來所現色身。遍一切處。無有間斷。十方菩薩。隨所堪任。隨所愿樂。見無量受用身。無量莊嚴土。各各差別。不相障礙。無有斷絕。此所現色身。一切眾生心意識。不能思量。以是真如自在甚深用故。故知所現一切依正二報。供具莊嚴等無邊佛事。皆從一心而起。如華嚴經云。以從波羅蜜所生一切寶蓋。於一切佛境界清凈解所生一切華帳。無生法忍所生一切衣。入金剛法無礙心所生一切鈴網。解一切法如幻心所生一切堅固香。周遍一切佛境界如來座。心所生一切佛眾寶妙座。供養佛不懈心所生一切寶幢。解諸法如夢歡喜心所生佛所住一切寶宮殿。無著善根無生善根所生一切寶蓮華云。一切堅固香云。一切無邊色華云。一切種種色妙衣云。一切無邊清凈栴檀香云。一切妙莊嚴寶蓋云。一切燒香云。一切妙鬘云。一切清凈莊嚴具云。皆遍法界。出過諸天。供養之具。供養于佛。其
【現代漢語翻譯】 現代漢語譯本：有報身和化身所呈現的莊嚴景象等事。
回答：諸佛的法身就像真金一樣，佛的相好就像用金子製作的莊嚴器具。用金子製作器具，本體和作用完全相同。從心顯現出外在的形象，自性和現象沒有差別。
如《起信論》中問道：『如果佛的法身沒有各種各樣的差別色相，怎麼能夠顯現出種種的色相呢？』
回答：因為法身是色相的實體，所以能夠顯現種種色相。這是因為從根本上來說，色和心沒有分別。色的本性就是心的自性，所以稱為智身；心的本性就是色的自性，所以稱為法身。依靠法身，一切如來所顯現的色身，遍佈一切處，沒有間斷。十方菩薩，根據各自的能力和願望，見到無量的受用身，無量的莊嚴國土，各有差別，互不障礙，沒有斷絕。這些所顯現的色身，一切眾生的心意識都無法思量，因為這是真如自在甚深的功用。所以知道所顯現的一切依報和正報，供養器具和莊嚴等等無邊的佛事，都是從一心而生起的。如《華嚴經》所說：『用從波羅蜜（paramita，到彼岸）所生的一切寶蓋，用從對一切佛境界清凈理解所生的一切華帳，用無生法忍所生的一切衣，用入金剛法無礙心所生的一切鈴網，用理解一切法如幻的心所生的一切堅固香，周遍一切佛境界如來座，用心所生的一切佛眾寶妙座，用供養佛不懈的心所生的一切寶幢，用理解諸法如夢的歡喜心所生佛所住的一切寶宮殿，用無著善根和無生善根所生的一切寶蓮華云，一切堅固香云，一切無邊色華云，一切種種色妙衣云，一切無邊清凈栴檀香云，一切妙莊嚴寶蓋云，一切燒香云，一切妙鬘云，一切清凈莊嚴具云，都遍佈法界，超出諸天，作為供養的器具，供養于佛。』
【English Translation】 English version: There are matters such as the manifested glorious appearances of the Reward Body and the Transformation Body.
Answer: The Dharmakaya (法身, Dharma Body) of all Buddhas is like true gold, and the auspicious marks and characteristics are like ornaments made of gold. When ornaments are made of gold, the substance and function are entirely the same. The external form manifests from the mind, and the nature and appearance are not different.
As asked in the Awakening of Faith in the Mahayana: 'If the Dharmakaya (法身, Dharma Body) of the Buddha does not have various different forms and appearances, how can it manifest various forms and appearances?'
Answer: Because the Dharmakaya (法身, Dharma Body) is the substance of form, it can manifest various forms. This is because, from the beginning, form and mind are not separate. The nature of form is the nature of mind, so it is called the Wisdom Body; the nature of mind is the nature of form, so it is called the Dharmakaya (法身, Dharma Body). Relying on the Dharmakaya (法身, Dharma Body), the manifested form bodies of all Tathagatas (如來, Thus Come Ones) pervade all places without interruption. The Bodhisattvas (菩薩, Enlightenment Beings) of the ten directions, according to their abilities and wishes, see immeasurable enjoyment bodies and immeasurable glorious lands, each with differences, without obstructing each other, and without ceasing. These manifested form bodies cannot be conceived by the minds and consciousnesses of all sentient beings, because this is the profound function of True Thusness (真如, Suchness) being at ease. Therefore, it is known that all manifested circumstantial and direct rewards, offering implements, adornments, and other boundless Buddha activities arise from one mind. As stated in the Avatamsaka Sutra (華嚴經, Flower Garland Sutra): 'Using all the jeweled canopies born from the Paramitas (波羅蜜, Perfections), using all the flower curtains born from the pure understanding of all Buddha realms, using all the robes born from the forbearance of non-origination of dharmas, using all the bell nets born from entering the unobstructed mind of the Vajra (金剛, Diamond) Dharma, using all the solid incense born from the mind that understands all dharmas as illusions, the Tathagata's (如來, Thus Come One) seat pervading all Buddha realms, all the wonderful jeweled seats of the Buddha assembly born from the mind, all the jeweled banners born from the unremitting mind of offering to the Buddha, all the jeweled palaces where the Buddha dwells born from the joyful mind that understands all dharmas as dreams, all the jeweled lotus flower clouds born from non-attachment good roots and non-origination good roots, all the solid incense clouds, all the boundless colored flower clouds, all the various colored wonderful robe clouds, all the boundless pure sandalwood incense clouds, all the wonderfully adorned jeweled canopy clouds, all the burning incense clouds, all the wonderful garland clouds, all the pure adornment implement clouds, all pervade the Dharma Realm, surpassing all the heavens, as offering implements, offering to the Buddha.'
諸菩薩一一身。各出不可說百千億那由他菩薩。皆充滿法界虛空界。其心等於三世諸佛。以從無顛倒法所起。解深密經云。爾時曼殊室利白佛言。世尊。如來成等正覺。轉正法輪。入大涅槃。如是三種。當知何相。佛告曼殊室利。善男子。當知此三皆無二相。謂非成等正覺。非不成等正覺。非轉正法輪。非不轉正法輪。非入大涅槃。非不入大涅槃。何以故。如來法身究竟凈故。如來化身常示現故。釋曰。非成等正覺者。以法身究竟凈故。離常見故。入第一義諦故。非眾生見聞故。非不成等正覺者。以化身常示現故。離斷見故。約世俗諦故。隨機熟有情心現故。然法報雖分。真化一際。又法身普遍有二。一隨相各別遍。以法身遍在一切大小相中不壞相故。二圓融總攝遍。以法身無相。能融一切有相總攝歸一體故。色身即體之用遍。智身修成。如體之遍。遂則十身布影。散分十剎之中。一體分光。不動一塵之內。色身如日之影。隨現世間。智身似日之光。照臨法界。又佛身諸根。一一相好。皆遍法界。以諸根體同故。若眼為門。諸根相好。及佛剎土。莫不皆是一眼中現。如經云。眾生身中有如來眼。如來耳等。以佛法身共眾生性。無別體故。皆從無性而起。起不違真。因法界而生。生不礙事。所以一切諸佛。於一切世界。
【現代漢語翻譯】 現代漢語譯本 諸菩薩一一身，各自化現出不可說百千億那由他（極大的數量單位）菩薩，這些菩薩充滿整個法界（宇宙）和虛空界。他們的心與過去、現在、未來三世諸佛平等，因為他們是從無顛倒的法中生起的。《解深密經》中說：當時，曼殊室利（文殊菩薩）問佛說：『世尊，如來成就正等正覺（完全覺悟），轉正法輪（宣講佛法），入大涅槃（圓寂），這三種狀態，應當瞭解它們具有什麼樣的特徵？』佛告訴曼殊室利：『善男子，應當知道這三種狀態都沒有二元對立的特徵，也就是說，既不是成就正等正覺，也不是沒有成就正等正覺；既不是轉正法輪，也不是沒有轉正法輪；既不是入大涅槃，也不是沒有入大涅槃。』為什麼呢？因為如來的法身（佛的真身）是究竟清凈的，如來的化身（佛的應化身）是常時示現的。 解釋說：『不是成就正等正覺』，是因為法身究竟清凈，遠離了常見（執著于永恒不變的見解）；進入了第一義諦（最高的真理）；不是眾生所能見聞的。『不是沒有成就正等正覺』，是因為化身常時示現，遠離了斷見（執著於一切皆空的見解）；是依據世俗諦（相對的真理）；隨著眾生根性的成熟而顯現。然而，法身和報身（佛的受用身）雖然有所區分，但真如和化現是一體的。而且，法身普遍存在有兩種方式：一是隨相各別遍，因為法身遍在於一切大小的現象中，不會破壞其各自的形態；二是圓融總攝遍，因為法身沒有固定的形態，能夠融合一切有形態的事物，總攝歸於一體。色身（佛的肉身）是本體的顯現和運用，智慧之身是通過修行成就的，如同本體的普遍存在。因此，十身（佛的十種化身）佈滿身影，分散在十方剎土之中，一體分化光明，不動搖一微塵之內。色身如同太陽的影子，隨著世間的需要而顯現；智慧之身如同太陽的光芒，照耀著整個法界。而且，佛身的各個根（眼、耳、鼻、舌、身、意），每一個相好（莊嚴的特徵），都遍佈法界，因為諸根的本體是相同的。如果以眼為門戶，那麼諸根的相好，以及佛的剎土，沒有不是在一個眼中顯現的。如經中所說：眾生的身中具有如來的眼，如來的耳等等，因為佛的法身與眾生的本性，沒有不同的本體，都是從無自性而生起的。生起不違背真如，因法界而產生，產生不妨礙事相。所以一切諸佛，在一切世界。
【English Translation】 English version Each and every Bodhisattva emanates from their body an unspeakable number of hundreds of thousands of billions of Nayutas (an immense number) of Bodhisattvas, all of whom fill the Dharma Realm (universe) and the Space Realm. Their minds are equal to the Buddhas of the three times (past, present, and future), because they arise from the non-inverted Dharma. The Samdhinirmocana Sutra states: At that time, Manjushri (Bodhisattva of Wisdom) said to the Buddha: 'World Honored One, the Tathagata (Buddha) attains complete and perfect enlightenment, turns the wheel of the Dharma (teaches the Dharma), and enters Great Nirvana (final liberation). How should we understand the characteristics of these three states?' The Buddha told Manjushri: 'Good son, you should know that these three states have no dualistic characteristics, that is, neither attaining complete and perfect enlightenment nor not attaining complete and perfect enlightenment; neither turning the wheel of the Dharma nor not turning the wheel of the Dharma; neither entering Great Nirvana nor not entering Great Nirvana.' Why? Because the Dharmakaya (Buddha's Dharma body) of the Tathagata is ultimately pure, and the Nirmanakaya (Buddha's transformation body) of the Tathagata is constantly manifested. It is explained: 'Not attaining complete and perfect enlightenment' is because the Dharmakaya is ultimately pure, and is apart from the common view (attachment to the idea of permanence); it enters the First Principle (ultimate truth); it is not something that sentient beings can see or hear. 'Not not attaining complete and perfect enlightenment' is because the Nirmanakaya is constantly manifested, and is apart from the annihilationist view (attachment to the idea of complete emptiness); it is based on the conventional truth (relative truth); it manifests according to the maturity of sentient beings' minds. However, although the Dharmakaya and Sambhogakaya (Buddha's reward body) are distinct, the true nature and manifestation are one. Moreover, the Dharmakaya is universally present in two ways: first, it is universally present in each distinct form, because the Dharmakaya is present in all forms, large and small, without destroying their individual forms; second, it is universally present in a complete and harmonious way, because the Dharmakaya has no fixed form and can integrate all forms, encompassing them into one. The Rupakaya (Buddha's physical body) is the manifestation and function of the essence, and the Wisdom Body is achieved through practice, like the universality of the essence. Therefore, the ten bodies (ten forms of Buddha) spread their shadows, scattered throughout the ten directions, and the one body divides its light, without moving within a single dust mote. The Rupakaya is like the shadow of the sun, appearing according to the needs of the world; the Wisdom Body is like the light of the sun, illuminating the entire Dharma Realm. Moreover, each of the Buddha's faculties (eyes, ears, nose, tongue, body, mind), and each of the marks and characteristics (auspicious features), pervades the Dharma Realm, because the essence of the faculties is the same. If the eye is the gateway, then the marks and characteristics of the faculties, as well as the Buddha's lands, are all manifested in one eye. As the sutra says: In the bodies of sentient beings, there are the eyes of the Tathagata, the ears of the Tathagata, etc., because the Dharmakaya of the Buddha and the nature of sentient beings have no different essence, and all arise from no self-nature. Arising does not contradict the true nature, it arises from the Dharma Realm, and arising does not hinder phenomena. Therefore, all Buddhas, in all worlds.
皆是得菩提處。若以真身。則稱性遍周。若以應身。則隨機普現。所以天親云。廣略相入者。諸佛有二種身。一法性法身。二方便法身。由法性法身故。生方便法身。由方便法身故。顯出法性法身。此二種身。異而不可分。一而不可同。是故廣略相入。法身無相故。則能無不相。是故相好莊嚴。即是法身也。法身無知故。則能無不知。是故一切種智。即是真實智慧。故華嚴論云。法身相好。一際無差。曉公起信論疏序云。原夫大乘之為本也。蕭焉寂滅。湛爾沖玄。玄之又玄。豈出萬像之表。寂之又寂。猶在百家之談。非像表也。五目不能睹其容。在言里也。四辯莫能談其狀。此明真體。與一切法非一非異。華嚴經疏序云。冥真體于萬化之域。顯德相於重玄之門。記釋云。此明無礙。則與諸法非一異矣。如肇公云。道遠乎哉。觸事而真。亦體即萬化矣。故云冥真體于萬化之域。顯德相於重玄之門者。明相不礙體也。重玄即是理體。明德相只在體上。若離體有相。相非玄妙。勝德之相。名為德相。言重玄者。借老子之言。老子云。玄之又玄。眾妙之門。彼以有名無名。同謂之玄。河上公云。玄者。天也。天中復有天。莊子云。天即自然。則自然亦自然也。依此而生萬物。故云眾妙之門。今宗鏡中。亦復如是。無法不收。無
【現代漢語翻譯】 現代漢語譯本： 這些都是證得菩提（覺悟）之處。如果從真身（如來藏）來說，則是稱合本性而周遍一切處；如果從應身（佛為度化眾生而示現的化身）來說，則是隨著不同的根機而普遍示現。所以天親菩薩說，『廣略相入』，諸佛有兩種身：一是法性法身（佛的真如自性身），二是方便法身（佛為教化眾生而示現的身）。由於法性法身，才產生方便法身；由於方便法身，才顯現出法性法身。這兩種身，既有區別又不可分割，既是一體又不可等同。所以說廣略相入。法身沒有固定的相狀，所以才能無所不相，因此佛的相好莊嚴，就是法身。法身沒有分別知解，所以才能無所不知，因此一切種智（佛所具有的通曉一切事物的智慧），就是真實的智慧。所以《華嚴論》說，法身的相好，在一真法界中沒有差別。曉公《起信論疏序》說，探究大乘佛法的根本，是蕭然寂滅，深邃玄妙的境界。玄妙又玄妙，難道能超出萬象之外嗎？寂靜又寂靜，仍然在各種言論之中。不是在萬象之外，而是五眼都不能看見它的容貌；存在於言語之中，四種辯才也無法描述它的狀態。這說明真如本體，與一切法非一非異。《華嚴經疏序》說，在萬化的領域中冥合真如本體，在重玄之門中顯現功德之相。記釋中說，這說明無礙，就與諸法非一非異了。如同肇公所說，道難道遙遠嗎？接觸事物就能體會到真理，也是本體即是萬化。所以說在萬化的領域中冥合真如本體，在重玄之門中顯現功德之相，說明相不妨礙本體。重玄就是理體，說明功德之相只在本體上。如果離開本體而有相，那麼相就不是玄妙的。殊勝功德之相，稱為德相。說到重玄，是借用老子的話。老子說，『玄之又玄，眾妙之門』。他認為有名和無名，都叫做玄。河上公說，玄就是天，天中還有天。莊子說，天就是自然，那麼自然也是自然。依靠它而產生萬物，所以說是眾妙之門。現在《宗鏡》中，也是這樣，沒有哪種法不被收攝，沒有哪種 法不攝。
【English Translation】 English version: These are all places where Bodhi (enlightenment) is attained. If speaking of the True Body (Tathagatagarbha), it is all-pervasive in accordance with its nature; if speaking of the Response Body (the manifested body of the Buddha to liberate sentient beings), it universally appears according to different capacities. Therefore, Vasubandhu (Tianqin) said, 'The broad and the concise interpenetrate.' The Buddhas have two kinds of bodies: first, the Dharmata Dharmakaya (the Dharma-nature Body of the Buddha); second, the Upaya Dharmakaya (the expedient Body of the Buddha). Because of the Dharmata Dharmakaya, the Upaya Dharmakaya arises; because of the Upaya Dharmakaya, the Dharmata Dharmakaya is revealed. These two kinds of bodies are different yet inseparable, one yet not the same. Therefore, the broad and the concise interpenetrate. Because the Dharmakaya has no fixed form, it can assume all forms; therefore, the adornments of auspicious marks are the Dharmakaya. Because the Dharmakaya has no discriminating knowledge, it can know everything; therefore, the Omniscience (the Buddha's wisdom that knows all things) is true wisdom. Therefore, the Huayan Sutra commentary says, 'The auspicious marks of the Dharmakaya are undifferentiated in the realm of reality.' Xiaogong's preface to the commentary on the Awakening of Faith says, 'Investigating the root of Mahayana, it is a state of serene extinction, a profound and mysterious realm. Mysterious beyond mysterious, how can it be beyond the myriad phenomena? Silent beyond silent, it is still within the discussions of various schools. It is not beyond phenomena, but the five eyes cannot see its form; it exists within words, but the four kinds of eloquence cannot describe its state.' This explains that the true essence is neither one nor different from all dharmas. The preface to the Huayan Sutra commentary says, 'Merge the true essence within the realm of myriad transformations, reveal the virtuous aspects within the gate of profound mystery.' The commentary explains, 'This explains non-obstruction, which is neither one nor different from all dharmas.' As Zhao Gong said, 'Is the Tao far away? It is realized through contact with things,' also, the essence is the myriad transformations. Therefore, it is said, 'Merge the true essence within the realm of myriad transformations, reveal the virtuous aspects within the gate of profound mystery,' explaining that form does not obstruct essence. Profound mystery is the principle of essence, explaining that virtuous aspects are only on the essence. If there is form apart from essence, then the form is not mysterious. The aspects of supreme virtue are called virtuous aspects. Speaking of profound mystery, it borrows the words of Lao Tzu. Lao Tzu said, 'Mystery beyond mystery, the gate of all wonders.' He considers both the named and the unnamed as mystery. He Shang Gong said, 'Mystery is heaven, and within heaven there is heaven.' Zhuangzi said, 'Heaven is nature, then nature is also nature.' Relying on it, all things arise, therefore it is said to be the gate of all wonders. Now, in the Zongjing (Mirror of the Zen Sect), it is also like this, no dharma is not included, no dharma is not encompassed.
德不備。可謂心之至妙幽玄矣。清涼記引華嚴經頌云。佛以法為身。清凈如虛空。
問云。佛身既知虛空。何緣現於金色等。云何令人悟于虛空。
答。有三意。一體雖無相。為物現相。物宜見故。隨他意耳。二若不現相。云何令人悟于無相。如不因言。豈顯無言之理。三如虛空。言。取其清凈無相。非離相求。相即無相。不乖空故。經頌云。佛住甚深真法性。寂滅無相同虛空。而於第一實義中。示現種種所行事。此一偈。總收前三意。肇論云。用即寂。寂即用。用寂體一同出而異名。更無無用之寂主于用也。寂用元是一體。同從理出而有異名也。非謂離用之外。別有一寂。為用之主也。故云。般若之體。非有非無。虛不失照。照不失虛。故曰不動等覺而建立諸法。如鏡鑑像。虛不失照。似日遊空。照不失虛。又不動等覺建立諸法。則寂而常用。不壞緣生而觀實相。則用而常寂。斯乃千差萬用。別相異名。俱同出一真心體矣。所以又云。經稱聖人。無為而無所不為。無為故。雖動而寂。無所不為故。雖寂而動。雖寂而動故。物莫能一。雖動而寂。故物莫能二。物莫能二故。逾動逾寂。物莫能一故。逾寂逾動。法性如是。動寂難量。焉能一其寂而二其動哉。故名不能名。相不能相矣。又云。所以聖人。戢玄
機于未兆。藏冥運于既化。總六合以鏡心。一去來以成體。古今通。始終。同窮本極末。莫之與二。浩然大均。乃曰涅槃。所以聖人玄機。預察于未來鋒芒。未兆之事。冥運過去已。變化之緣。則心鏡能照萬事。十方三世。無有遺余。今古去來。始終本末。莫不同一心無二之體。是以入佛境界經云。如來如實知本際中際后際。如彼法本際不生。未來際不去。現在際不住。如實知彼法足跡。如一法。一切法亦如是。如一切法。一法亦如是。文殊師利。而一多不可得。故知生佛同一莊嚴。同一慈心。同一悲體。如諸法無行經云。文殊師利言。一切眾生。皆成就大悲。名不動相。文殊師利。云何是事名不動相。世尊。一切眾生。無起無作相。皆入如來平等法中。不出大悲之性。以惱悲無分別故。是故一切眾生。皆成就大悲。名不動相。故知萬法不動。悲惱何分。一真匪移。垢凈誰別。然雖現莊嚴。皆如海印。如古德云。謂香海澄停。湛然不動。四天下中色身形像。皆于其中而有印文。如印印物。亦猶澄波萬頃。晴天無雲。列宿星月炳然齊現。無來無去。非有非無。不一不異。如來智海。識浪不生。澄停清凈。至明至靜。無心頓現一切眾生心念根欲。心念根欲。並在智中。如海含像。故經頌云。如海普現眾生身。以此說名為大
【現代漢語翻譯】 現代漢語譯本：於事情尚未顯露端倪之時就已洞察。將深藏的執行規律蘊含于已經發生的變化之中。總覽天地六合來映照內心，將過去、現在、未來融為一體。貫通古今，始終如一，窮盡本源與末端，沒有絲毫差別。浩瀚廣大而又均平，這就是所謂的涅槃。因此，聖人能夠預先察覺未來可能出現的端倪，對於那些尚未顯現的事情。深藏的執行規律蘊含于已經發生的變化之中，那麼心如明鏡，能夠照見萬事萬物，十方三世，沒有遺漏。古往今來，始終本末，都與一心無二的本體相同。所以，《入佛境界經》中說：『如來如實地知道本際（根本的邊際）、中際（中間的邊際）、后際（最後的邊際）。如同那法的本際不生，未來際不去，現在際不住。如實地知道那法的足跡，如一法，一切法也是這樣。如一切法，一法也是這樣。』文殊師利（菩薩名），而一和多是不可得的。所以知道生佛（眾生和佛）是同一莊嚴，同一慈心，同一悲體。如《諸法無行經》中說：文殊師利說：『一切眾生，都成就大悲，名為不動相。』文殊師利，什麼是名為不動相的事呢？世尊，一切眾生，沒有起心動念，沒有造作，都進入如來平等的法中，不超出大悲的本性，因為煩惱和悲心沒有分別的緣故。所以一切眾生，都成就大悲，名為不動相。』所以知道萬法不動，悲和惱有什麼分別呢？一真不變，垢和凈又有什麼區別呢？雖然顯現莊嚴，都如海印（指平靜的海面能映現萬物）。如古德所說：『好比香海澄澈平靜，湛然不動，四天下中所有色身形像，都在其中顯現印文，如同用印章蓋在物體上。』也好像澄澈的波濤萬頃，晴朗的天空沒有一絲雲彩，天上所有的星辰日月都明亮地顯現出來，無來無去，非有非無，不一不異。如來的智慧之海，不起識浪，澄澈平靜，至明至靜，不用心思就能頓然顯現一切眾生的心念根欲，心念根欲，都在智慧之中，如同大海容納萬象。所以經中偈頌說：『如海普現眾生身，因此說名為大。』
【English Translation】 English version: To perceive the signs before they manifest. To conceal the hidden workings within transformations that have already occurred. To encompass the universe in order to mirror the mind, and to integrate past, present, and future into a single entity. To connect the ancient and the modern, the beginning and the end, exhausting the origin and the ultimate, without any difference. Vast and impartial, this is called Nirvana. Therefore, the sage can foresee the subtle mechanisms of the future, even before they emerge. The hidden workings are contained within the transformations that have already taken place, so the mind, like a clear mirror, can reflect all things, in all directions and throughout all times, without omission. Past and present, beginning and end, all share the same non-dual essence of the one mind. Thus, the Entering the Buddha Realm Sutra says: 'The Tathagata (another name for Buddha) truly knows the origin, the middle, and the end. Like the origin of that Dharma (Buddhist teachings) which is unborn, the future which does not go, and the present which does not stay. Truly knowing the footprints of that Dharma, as one Dharma, so are all Dharmas. As all Dharmas, so is one Dharma.' Manjushri (Bodhisattva's name), one and many are unattainable. Therefore, know that sentient beings and Buddhas share the same adornment, the same compassion, and the same essence of sorrow. As the Sutra on the Absence of Actions in All Dharmas says: Manjushri said, 'All sentient beings achieve great compassion, called the Immovable Aspect.' Manjushri, what is this thing called the Immovable Aspect? World-Honored One, all sentient beings, without arising thoughts, without actions, all enter the Tathagata's equal Dharma, not exceeding the nature of great compassion, because affliction and compassion are not separate. Therefore, all sentient beings achieve great compassion, called the Immovable Aspect.' Therefore, know that all Dharmas are immovable, what distinction is there between sorrow and affliction? The one truth is unmoving, what difference is there between defilement and purity? Although adornments appear, they are all like the sea-seal (an analogy for how the mind reflects all things). As the ancient virtuous one said: 'It is like a fragrant sea, clear and still, completely unmoving, all the forms and images in the four continents appear within it, like seals imprinted on objects.' It is also like ten thousand acres of clear waves, a clear sky without clouds, all the stars and moon in the sky appear brightly, without coming or going, neither existent nor non-existent, neither one nor different. The Tathagata's sea of wisdom does not generate waves of consciousness, clear and still, supremely bright and supremely quiet, without intention, it suddenly reveals the thoughts, roots, and desires of all sentient beings, the thoughts, roots, and desires are all within wisdom, like the sea containing all images. Therefore, the sutra verse says: 'Like the sea universally manifesting the bodies of sentient beings, therefore it is called great.'
海。菩提普印諸心行。是故正覺名無量。非唯智現物。心。亦依此智。頓現萬形。普應諸類。賢首品頌云。或現童男童女形。天龍及與阿修羅。乃至摩睺羅伽等。隨其所樂悉令見。眾生形相各不同。行業音聲亦無量。如是一切皆能現。海印三昧威神力。以此海印三昧之力。頓現一切。為眾生不知故。佛方便力。垂諸教跡。是以昔人云。佛興由生迷實。說法示于真實。不動真際。建立諸法。則性不可壞。不壞假名。而說實相。則相不可壞。斯則天魔外道等。皆法印。故無能壞。且五逆四魔尚法界印。況無漏凈智一真相好。而能障實相之妙旨耶。故華嚴經頌云。清凈慈門剎塵數。共生如來一妙相。一一諸相莫不然。是故見者無厭足。法華經偈云。深達罪福相。遍照於十方。微妙凈法身。具相三十二。則法身為一切法之印。無有一法出此印文。臺教云。如無行經云。五逆即菩提。菩提即五逆。逆與菩提。不出心性。故無二相體。既不二故不可壞。以逆本來無自性故。苦即實相。陰死二魔即法界印。煩惱即實相。煩惱魔即法界印。業即實相。天魔即法界印。魔既即印。印豈壞印。大論云。有菩薩教人修空。斷一切念。后時才起一念有心。便為魔動。即便憶念本所修空。魔為之滅。修空尚爾。況復觀之即法界印。是知心有即縛。
【現代漢語翻譯】 現代漢語譯本 海（指海印三昧）。菩提（覺悟）普遍印證一切心行，因此正覺（佛）被稱為無量。不僅僅是智慧顯現事物，心也依賴這種智慧，瞬間顯現萬千形態，普遍應和各種眾生。賢首品中的偈頌說：『或者顯現童男童女的形象，天、龍以及阿修羅，乃至摩睺羅伽等，隨他們所喜好的都讓他們看見。眾生的形相各自不同，行業音聲也無量。像這樣的一切都能顯現，這是海印三昧的威神之力。』 憑藉這海印三昧的力量，瞬間顯現一切。因為眾生不知道這個道理，所以佛以方便之力，垂示各種教法。因此古人說：『佛出現是因為眾生迷惑于實相，所以說法來開示真實。』在不動的真如實際之上，建立各種法，那麼自性是不可破壞的。不破壞假名，而說實相，那麼相也是不可破壞的。這樣一來，天魔外道等，都是法印，所以沒有誰能破壞它。且五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）和四魔（煩惱魔、陰魔、死魔、天魔）尚且是法界印，何況無漏清凈的智慧和一真相好，能夠障礙實相的妙旨呢？ 所以《華嚴經》中的偈頌說：『清凈慈悲的法門如剎塵般眾多，共同產生如來的一妙相。每一一諸相無不如此，因此見到的人沒有厭足。』《法華經》的偈頌說：『深刻通達罪福的真相，普遍照耀於十方。微妙清凈的法身，具足三十二相。』那麼法身就是一切法的印，沒有一法能超出這個印文。臺教說，如《無行經》所說：『五逆即是菩提，菩提即是五逆。逆與菩提，不出心性，所以沒有二相的體性。』既然不二，所以不可破壞，因為逆本來沒有自性。 苦即是實相，陰魔和死魔即是法界印，煩惱即是實相，煩惱魔即是法界印，業即是實相，天魔即是法界印。魔既然即是印，印怎麼會破壞印呢？《大智度論》說：『有菩薩教人修空，斷絕一切念頭，後來才生起一個有心的念頭，就被魔所動。』隨即憶念原本所修的空，魔就消滅了。修空尚且如此，何況觀想即是法界印呢？由此可知，心有所執著就是束縛。
【English Translation】 English version The sea (referring to Samudramudra Samadhi). Bodhi (enlightenment) universally seals all mental activities, therefore the Perfectly Enlightened One (Buddha) is called immeasurable. It is not only wisdom that manifests things, but the mind also relies on this wisdom, instantly manifesting myriad forms, universally responding to all kinds of beings. The verse in the 'Worthy Leader' chapter says: 'Sometimes appearing as boys and girls, gods, dragons, and Asuras, even Mahoragas, all are allowed to see whatever they desire. The forms of beings are different, their actions and sounds are also immeasurable. All of this can be manifested, this is the majestic power of Samudramudra Samadhi.' By the power of this Samudramudra Samadhi, everything is instantly manifested. Because beings do not know this principle, the Buddha uses expedient means to impart various teachings. Therefore, the ancients said: 'The Buddha appears because beings are deluded about reality, so he teaches to reveal the truth.' Upon the immovable reality, establishing all dharmas, then the nature is indestructible. Without destroying provisional names, while speaking of true reality, then the form is also indestructible. In this way, heavenly demons, external paths, etc., are all Dharma seals, so no one can destroy it. Moreover, the five rebellious acts (matricide, patricide, killing an Arhat, causing a Buddha to bleed, and creating schism in the Sangha) and the four Maras (Klesha-mara, Skandha-mara, Mrtyu-mara, and Devaputra-mara) are still the Dharma Realm seal, how much more so can the flawless pure wisdom and the one true mark obstruct the wonderful essence of true reality? Therefore, the verse in the Avatamsaka Sutra says: 'Pure and compassionate Dharma doors are as numerous as dust particles in countless lands, together producing one wonderful mark of the Tathagata. Each and every mark is like this, therefore those who see it are never satisfied.' The verse in the Lotus Sutra says: 'Deeply understanding the nature of sin and merit, universally illuminating the ten directions. The subtle and pure Dharma body, possessing the thirty-two marks.' Then the Dharma body is the seal of all dharmas, and no dharma can go beyond this seal. The Tiantai teaching says, as the 'No-Action Sutra' says: 'The five rebellious acts are Bodhi, and Bodhi is the five rebellious acts. Rebellious acts and Bodhi do not go beyond the nature of the mind, so there is no duality in their essence.' Since they are not two, they cannot be destroyed, because rebellious acts originally have no self-nature. Suffering is true reality, the Skandha-mara and Mrtyu-mara are the Dharma Realm seal, afflictions are true reality, Klesha-mara is the Dharma Realm seal, karma is true reality, Devaputra-mara is the Dharma Realm seal. Since Mara is the seal, how can the seal destroy the seal? The Mahaprajnaparamita Sastra says: 'There is a Bodhisattva who teaches people to cultivate emptiness, cutting off all thoughts, and later when a thought of having a mind arises, they are moved by Mara.' Immediately recalling the emptiness originally cultivated, the Mara is extinguished. Cultivating emptiness is like this, how much more so is contemplating that it is the Dharma Realm seal? From this, it can be known that attachment in the mind is bondage.
心無即解。若了於心。何縛何解。
問。心無自性。生滅無恒。體用俱空。如何起行。
答。雖自體常空。不壞緣生之因果。而無有作者。寧亡善惡之業門。故心王論云。觀心空王。玄妙難測。無形無相。有大神力。能滅千災。成就萬德。本性雖空。能施法則。觀之無形。呼之有聲。為大法將。持戒傳經。水中鹹味。色里膠青。決定是有。不見其形。心王亦爾。身內居停。面門出入。應物隨情。自在無礙。所作皆成。清涼疏釋經云。法界如幻者。即體從緣。一切法如實際。即事而寂。世人皆謂實際不變。而謂諸法無常。理實圓融。世間之相。即是常住。然古德以七喻展轉釋疑。一疑雲。世間幻火。不成燒用。佛現益物。豈同幻耶。釋云。如影。亦有應質陰覆等義。豈是實耶。然諸法喻。各有三義。一緣成義。二無實義。三有用義。意取無實。故不著也。二疑雲。若佛如影。菩薩何以起行往求。因既不虛。果寧非實。釋云如夢。夢亦三義。無體現實。與覺為緣。謂有夢走而驚覺故。菩薩行亦爾。證理故空。無明未盡故似實。能與佛果為緣。勤勇不已豁然覺悟。如夢渡河。三疑雲。若菩薩行如夢。何以經說此是菩薩行。此是二乘行。釋云如響。緣成無本。稱聲大小。聖教亦爾。機感無本。隨機異聞。四疑雲。
【現代漢語翻譯】 現代漢語譯本 心若能達到無的境界，就能得到解脫。如果真正領悟了心的本質，哪裡還會有束縛和解脫的分別呢？
問：心沒有自性，生滅變化沒有恒常，本體和作用都是空性的，那麼如何發起修行呢？
答：雖然心的自體本來就是空性的，但不會破壞因緣生起的因果法則，而且沒有造作者。也不會廢棄善惡的業力之門。《心王論》中說：『觀照心如同空王，玄妙深奧難以測度。它沒有形狀和相貌，卻有巨大的神力，能夠消除千種災難，成就萬種功德。』心的本性雖然是空性的，卻能施展法則。觀察它時沒有形狀，呼喚它時卻有聲音。它是大法的將領，能夠持戒和傳經。就像水中含有鹹味，顏料中含有膠質一樣，可以確定它們是存在的，只是看不見它們的形狀。心王也是如此，它寄居在身體之內，從面部的門戶出入，隨著外物的變化而產生情感，自由自在，沒有阻礙，所做的事情都能成功。《清涼疏》解釋經文說：『法界如幻，是指本體隨因緣而生。一切法如實際，是指事相本來寂靜。』世人都認為實際是不變的，而認為諸法是無常的。但實際上，真理是圓融的，世間的相狀就是常住的。然而，古代的德行高尚之人用七個比喻來反覆解釋疑惑。第一個疑惑是：世間的幻火不能用來燒東西，佛所顯現的利益眾生的事物，怎麼能和幻象一樣呢？解釋說：就像影子一樣，也有隨著實物而產生陰影等作用，難道是真實的嗎？然而，諸法的比喻，各有三種含義：一是因緣成就的含義，二是無實體的含義，三是有作用的含義。取其無實體的含義，所以不執著。第二個疑惑是：如果佛像影子一樣，菩薩為什麼要發起修行去追求佛果呢？如果原因是真實的，那麼結果怎麼能不是真實的呢？解釋說：就像夢一樣。夢也有三種含義：沒有實體，顯現為現實，與醒覺有因緣關係。因為有夢中奔跑而驚醒的情況。菩薩的修行也是如此，證悟真理所以是空性的，無明沒有斷盡所以好像是真實的，能夠與佛果結緣。勤奮勇猛，永不停息，最終豁然覺悟，就像夢中渡河一樣。第三個疑惑是：如果菩薩的修行像夢一樣，為什麼經典中說這是菩薩的修行，這是二乘的修行呢？解釋說：就像回聲一樣，因緣和合而沒有本體，隨著聲音的大小而變化。聖人的教誨也是如此，機緣感應沒有本體，隨著根機的不同而聽到不同的教法。第四個疑惑是：
【English Translation】 English version The mind without thought is liberation. If you understand the mind, what bondage or liberation is there?
Question: The mind has no self-nature, its arising and ceasing are impermanent, its essence and function are both empty. How can one then initiate practice?
Answer: Although its self-nature is always empty, it does not destroy the cause and effect arising from conditions, and there is no creator. Nor does it abolish the gates of good and evil karma. Therefore, the Xin Wang Lun (Treatise on the Mind King) says: 'Observe the mind as the Empty King, profound and difficult to fathom. It has no form or appearance, yet possesses great spiritual power, capable of extinguishing a thousand calamities and accomplishing myriad virtues.' Although its fundamental nature is empty, it can enact laws. When observed, it has no form; when called upon, it has a voice. It is the great Dharma general, upholding precepts and transmitting scriptures. Like saltiness in water, or glue in color, it is definitely present, though its form is unseen. The Mind King is also like this, residing within the body, entering and exiting through the facial orifices, responding to things according to feelings, free and unhindered, accomplishing all that it does.' The Qingliang Commentary explains the sutra, saying: 'The Dharmadhatu (Dharma Realm) is like an illusion, meaning its essence arises from conditions. All dharmas (phenomena) are like reality, meaning events are inherently tranquil.' People generally believe that reality is unchanging, while phenomena are impermanent. But in truth, the principle is perfectly harmonious; the appearance of the world is itself permanence. However, ancient virtuous ones used seven metaphors to repeatedly explain and dispel doubts. The first doubt is: worldly illusory fire cannot be used for burning. How can the Buddha's manifestation of benefiting beings be the same as an illusion? The explanation is: like a shadow, it also has the function of corresponding to the substance and casting shade, etc. Is it real? However, the metaphors for all dharmas each have three meanings: first, the meaning of arising from conditions; second, the meaning of being without substance; and third, the meaning of being useful. The meaning of being without substance is taken, so there is no attachment. The second doubt is: if the Buddha is like a shadow, why do Bodhisattvas (enlightenment beings) initiate practice and strive to seek enlightenment? If the cause is not empty, how can the result not be real? The explanation is: like a dream. A dream also has three meanings: it has no substance, it appears as reality, and it has a causal relationship with awakening. Because there is the situation of running in a dream and being startled awake. The practice of Bodhisattvas is also like this; realizing the principle, it is empty; because avidya (ignorance) is not exhausted, it seems real; it can form a causal relationship with the fruit of Buddhahood. Diligent and courageous, never ceasing, ultimately awakening suddenly, like crossing a river in a dream. The third doubt is: if the practice of Bodhisattvas is like a dream, why do the scriptures say, 'This is the practice of Bodhisattvas, this is the practice of Pratyekabuddhas (Solitary Buddhas) and Arhats (worthy ones)'? The explanation is: like an echo, arising from conditions and having no substance, changing according to the loudness of the sound. The teachings of the sages are also like this, the response to potential is without substance, and different teachings are heard according to different capacities. The fourth doubt is:
果行可然。世間未悟。此應是實。釋云。如化。心業神力所持。無實有用。五疑雲。若皆如化。何有差別之身。釋云。如幻。六疑雲。身若如幻。何有報類不同。釋云。如心。以心無形如幻故。雖如幻不定。無有自性。然隨緣現。能成眾善。如大寶積經云。菩薩摩訶薩。復作是念。此緣起法。因果不壞。雖復是心法性。無有自性。無有作用。無有主宰。然此諸法。依止因緣而得生起。我當隨其所欲積集善根。既積集已修相應行。終不捨離是心法性。複次舍利子。菩薩摩訶薩。云何此中積集之相。舍利子。是諸菩薩摩訶薩。作如是觀。積集之相。是心本性。猶如幻化。無有一法而可施者。是心法性。而能佈施一切眾生。迴向積集。莊嚴佛土。是則名為善根積集。又舍利子。是心本性。如夢所見。其相寂靜。是心法性。而能積集守護尸羅。皆為迴向神通作用。是則名為善根積集。又舍利子。是心本性。猶如陽焰。究竟滅盡。是心法性。而能修習一切可樂忍辱之力。迴向積習莊嚴菩提。是則名為善根積習。又舍利子。心本性者。如水中月。究竟遠離積習之相。是心法性。而能發起一切正勤。迴向成熟無量佛法。是則名為善根積習。又舍利子。心本性者。不可取得。不可睹見。是心法性。而能修習一切靜慮解脫三摩地三摩缽底
【現代漢語翻譯】 現代漢語譯本： 如果行為是可行的，那麼世間就不會有未覺悟的人了。這應該是真實的。解釋說：如同幻化一般，由心識的業力和神通力所維持，沒有實體但有作用。《五疑論》中說：『如果一切都如幻化，為何會有差別之身？』解釋說：如同幻覺。《六疑論》中說：『身體如果如幻覺，為何會有報應種類不同？』解釋說：如同心識。因為心識沒有形狀，如同幻覺一樣，雖然如幻覺般不定，沒有自性，但隨因緣顯現，能成就各種善行。如同《大寶積經》所說：『菩薩摩訶薩，又這樣想：這緣起法，因果不會壞滅。雖然是心法性，沒有自性，沒有作用，沒有主宰，然而這些法，依靠因緣而得以生起。我應當隨其所欲積集善根，既已積集，就修習相應的行為，終不捨離這心法性。』 其次，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）。菩薩摩訶薩，如何在此中積集的相狀呢？舍利子，這些菩薩摩訶薩，作這樣的觀想：積集的相狀，是心之本性，猶如幻化，沒有一法可以施捨。這心之法性，卻能佈施一切眾生，迴向積集，莊嚴佛土。這便稱為善根積集。還有，舍利子，這心之本性，如夢中所見，其相寂靜。這心之法性，卻能積集守護戒律（Śīla），都爲了迴向神通作用。這便稱為善根積集。還有，舍利子，這心之本性，猶如陽焰，究竟滅盡。這心之法性，卻能修習一切可樂的忍辱之力，迴向積習莊嚴菩提（bodhi，覺悟）。這便稱為善根積習。還有，舍利子，心之本性，如水中之月，究竟遠離積習之相。這心之法性，卻能發起一切正勤，迴向成熟無量佛法。這便稱為善根積習。還有，舍利子，心之本性，不可取得，不可睹見。這心之法性，卻能修習一切靜慮（dhyāna，禪定）、解脫（vimoksha，從束縛中解脫）、三摩地（samādhi，專注，禪定）、三摩缽底（samāpatti，等至，入定）。'
【English Translation】 English version: If actions were truly feasible, there would be no unenlightened beings in the world. This should be the reality. It is explained: like an illusion (māyā), sustained by the karma and spiritual power of the mind, without substance but with function. The 'Five Doubts' state: 'If everything is like an illusion, why are there different bodies?' It is explained: like a phantasm. The 'Six Doubts' state: 'If the body is like a phantasm, why are there different kinds of retribution?' It is explained: like the mind. Because the mind has no form, like an illusion, although it is impermanent like an illusion, without inherent nature, it manifests according to conditions and can accomplish all kinds of good deeds. As the Mahāratnakūṭa Sūtra says: 'The Bodhisattva Mahāsattva further contemplates thus: This dependent origination (pratītyasamutpāda) is a law where cause and effect are not destroyed. Although it is the nature of mind, without inherent nature, without function, without a master, yet these dharmas arise depending on conditions. I should accumulate roots of virtue according to my desire, and having accumulated them, I will cultivate corresponding practices, never abandoning this nature of mind.' Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), how is the aspect of accumulation in this? Śāriputra, these Bodhisattva Mahāsattvas contemplate thus: The aspect of accumulation is the inherent nature of mind, like an illusion, without a single dharma that can be given. This nature of mind, however, can give to all sentient beings, dedicating the accumulation to adorn the Buddha-land. This is called the accumulation of roots of virtue. Also, Śāriputra, this inherent nature of mind is like what is seen in a dream, its appearance is serene. This nature of mind, however, can accumulate and guard the precepts (Śīla), all for the sake of dedicating to the function of spiritual powers. This is called the accumulation of roots of virtue. Also, Śāriputra, this inherent nature of mind is like a mirage, ultimately extinguished. This nature of mind, however, can cultivate all delightful powers of patience (kṣānti), dedicating the accumulation to adorn enlightenment (bodhi). This is called the accumulation of roots of virtue. Also, Śāriputra, the inherent nature of mind is like the moon in water, ultimately far from the aspect of accumulation. This nature of mind, however, can initiate all right diligence, dedicating to the maturation of immeasurable Buddha-dharmas. This is called the accumulation of roots of virtue. Also, Śāriputra, the inherent nature of mind cannot be obtained, cannot be seen. This nature of mind, however, can cultivate all meditative stabilizations (dhyāna), liberations (vimoksha), samādhi (concentration), and samāpatti (attainment).'
。迴向諸佛勝三摩地。是則名為善根積習。又舍利子。觀此心性。本非色相。無見無對。不可了知。是心法性。而能修習一切慧句差別說智。迴向圓滿諸佛智慧。是則名為善根積習。又舍利子。心無所緣。無生無起。是心法性。而能建立無量善法。攝受色相。如是名為善根積習。又舍利子。心無所因。亦無所生。是心法性。而能攝受覺分法因。是則名為善根積習。又舍利子。心性遠離。六種境界。亦不生起。是心法性。而能引發菩提境界。因所生心。是則名為善根積習。舍利子。如是名為菩薩摩訶薩。依般若波羅蜜多。故於一切心。隨心觀察。修習念住。複次舍利子。是菩薩摩訶薩。又依般若波羅蜜多故。於一切住隨心觀。為求證得勝神通故。繫縛其心。修學通智。得神通已但以一心。而能善知一切心相。既了知已依心自體。宣說諸法。又云。化樂天王白佛言。世尊。彼實際者。遍一切處。無有一法而非實際。世尊。謂菩提者。亦是實際。世尊。何者是菩提。一切法是菩提。離自性故。乃至五無間業亦是菩提。何以故。菩提無自性。五無間業亦無自性。是故無間業亦是菩提。是以了心本性。自體無生。從無生中建立諸法。觀無性之心。說無性之教。隨凈緣而無性成佛。隨染緣而無性為凡。不見纖塵。暫出性空之理。未
有一念。能違平等之門。所以大般若經偈云。有法不成有法。無法不成無法。有法不成無法。無法不成有法。釋曰。有不成有無不成無者。以一體故。無能成所成。有不成無無不成有者。自既不成。焉能成他。故知各無自體。互不成就。大集經云。一切諸法。究竟無生。一切諸法。無性無生。無起無出。是以緣不生因。因不生緣。自性不生自性。他性不生他性。自性不生他性。他性不生自性。是故說一切諸法。自性無生。勝思惟梵天所問經云。爾時普華菩薩語舍利弗。汝入滅盡定能聽法耶。答言。善男子。入滅盡定。無有二行而能聽法也。大德舍利弗。汝信諸法。皆是自性滅盡不。答言。如是。諸法皆是自性滅盡之相。我信是說。普華曰。若如是者。則舍利弗。常一切時不能聽法。何以故。以一切諸法。常是自性滅盡相。是以諸法本空。但是緣起。緣會則似有。緣散則似無。有無唯是因緣。萬法本無生滅。如真金隨工匠而器成。即金體不變。似虛谷任因緣而響發。與法性無違。如有頌云。如人掘路土。私人造為像。愚人謂像生。智者言路土。后時官欲行。還將像填路。像本無生滅。路亦非新故。是知但是一土。生滅唯是因緣。例如一心萬法。更無前後。何者。掘路成像時。土亦不減。壞像填路時。土亦不增。以不失本
【現代漢語翻譯】 現代漢語譯本 一個念頭，就能違背平等的法門。所以《大般若經》的偈語說：『有法不能成就為有法，無法不能成就為無法。有法不能成就為無法，無法不能成就為有法。』解釋說：『有』不能成就『有』，『無』不能成就『無』，因為是一體的緣故，沒有能成就和所成就。『有』不能成就『無』，『無』不能成就『有』，自己既然不能成就，又怎麼能成就其他事物呢？所以知道一切事物各自沒有自體，互相不能成就。《大集經》說：『一切諸法，究竟沒有生起。一切諸法，沒有自性，沒有生起，沒有起始，沒有出現。』因此，緣不能生因，因不能生緣，自性不能生自性，他性不能生他性，自性不能生他性，他性不能生自性。所以說一切諸法，自性本無生。《勝思惟梵天所問經》說：『當時普華菩薩問舍利弗：你進入滅盡定，能聽聞佛法嗎？』舍利弗回答說：『善男子，進入滅盡定，沒有二種作用而能聽聞佛法。』大德舍利弗，你相信諸法，都是自性滅盡嗎？』舍利弗回答說：『是的，諸法都是自性滅盡的相狀，我信受這個說法。』普華說：『如果這樣，那麼舍利弗，你永遠都不能聽聞佛法。為什麼呢？因為一切諸法，常是自性滅盡的相狀。』因此，諸法本來是空，只是因緣生起。因緣聚合就好像存在，因緣離散就好像不存在。『有』和『無』只是因緣所致，萬法本來沒有生滅。如同真金隨著工匠的技藝而製成器物，但金的本體並沒有改變。又像空曠的山谷隨著因緣而發出迴響，與法性沒有違背。如有頌說：『如同有人挖掘道路的泥土，私人用它來製造佛像，愚笨的人認為佛像產生了，聰明的人說這只是道路的泥土。後來官府要修路，又將佛像填回道路。佛像本來沒有生滅，道路也不是新的或舊的。』由此可知，這只是一堆泥土，生滅只是因緣所致。例如一心和萬法，更沒有先後。為什麼呢？挖掘道路製造佛像時，泥土也沒有減少；毀壞佛像填回道路時，泥土也沒有增加。因為沒有失去泥土的本體。
【English Translation】 English version A single thought can violate the gate of equality. Therefore, the verse in the Mahaprajnaparamita Sutra says: 'Existing dharmas do not become existing dharmas; non-existing dharmas do not become non-existing dharmas. Existing dharmas do not become non-existing dharmas; non-existing dharmas do not become existing dharmas.' The explanation is: 'Existing' cannot become 'existing,' and 'non-existing' cannot become 'non-existing' because they are one entity; there is no 'able to accomplish' and 'accomplished.' 'Existing' cannot become 'non-existing,' and 'non-existing' cannot become 'existing' because if one cannot accomplish oneself, how can one accomplish others? Therefore, know that all things lack inherent existence and cannot accomplish each other. The Mahasamnipata Sutra says: 'All dharmas ultimately have no arising. All dharmas are without nature, without arising, without beginning, without appearance.' Therefore, conditions do not give rise to causes, and causes do not give rise to conditions. Self-nature does not give rise to self-nature, other-nature does not give rise to other-nature, self-nature does not give rise to other-nature, and other-nature does not give rise to self-nature. Therefore, it is said that all dharmas are without inherent arising. The Vimalakirti Nirdesa Sutra says: 'At that time, Bodhisattva Universal Worthy asked Shariputra: 'When you enter the Samadhi of Cessation, can you hear the Dharma?' Shariputra replied: 'Good man, when entering the Samadhi of Cessation, there are no two functions by which one can hear the Dharma.' Great Virtue Shariputra, do you believe that all dharmas are inherently extinguished?' Shariputra replied: 'Yes, all dharmas are characterized by inherent extinction. I believe this statement.' Universal Worthy said: 'If that is the case, then Shariputra, you can never hear the Dharma. Why? Because all dharmas are always characterized by inherent extinction.' Therefore, all dharmas are fundamentally empty, but arise from conditions. When conditions gather, they seem to exist; when conditions scatter, they seem not to exist. 'Existence' and 'non-existence' are only due to conditions; all phenomena fundamentally have no birth or death. Like pure gold that is shaped into vessels by a craftsman, the essence of the gold does not change. Like an empty valley that echoes sounds due to conditions, it does not contradict the Dharma-nature. As a verse says: 'Like a person digging earth from a road, and a private individual using it to make an image. A foolish person thinks the image is born, but a wise person says it is road earth. Later, when the government wants to travel, they use the image to fill the road. The image fundamentally has no birth or death, and the road is neither new nor old.' Therefore, know that it is only one earth, and birth and death are only due to conditions. For example, one mind and myriad dharmas have no before or after. Why? When digging the road to make the image, the earth does not decrease; when destroying the image to fill the road, the earth does not increase. Because the essence of the earth is not lost.
土故。如成佛時心亦不增。為凡時心亦不減。以心隨緣時。不失自性故。又像生但是緣生。像滅唯從緣滅。像無自體故。如成佛但是凈緣生。為凡亦是染緣起。凡聖本無生故。是知萬法從緣。皆無自性。本未曾生。今亦無滅。如文殊師利觀幻頌云。此會眾善事。從本未曾為。一切法亦然。悉等於前際。所以正作時。無作。以無作者故。當爲時不為。以無自性故。任從萬法縱橫。常等未生之際。假使群生出沒。不離無性之宗。又昔有龐居士。命女靈照曰。吾當先逝。汝可後來。專候日中。可蛻斯㲉。靈照曰。午即午矣。有蝕陽精。居士怪之。自臨窗下。其靈照。忽爾回登父座。俄爾坐亡。居士笑云。甚為鋒捷。空華落影。陽焰翻波。吾道于先。吾行於后。遂往于相公為喪主。告于公曰。但願空諸所有。慎勿實諸所無。言訖而逝。斯亦不墮有無之見。妙得無生之旨矣。
問。菩提即自身心者。云何教中說。菩提者不可以身心得。
答。夫言菩提之道即心者。乃是自性清凈心。湛然不動。蓋是正覺無相之真智。其道虛玄。妙絕常境。聰者無以容其聽。智者無以運其知。辯者無以措其言。像者無以狀其儀。以迷人不了。執色陰為自身。認能知為自心。故經云。身如草木。無所覺知。心如幻化。虛妄不實。所以除其
執取之心。故云菩提者不可身心得也。菩提非是觸塵。不可以身得。菩提非是法塵。不可以心得。若就了人。即達陰身本空。妄心無相。以本空故。法身常現。以無相故。真心不虧。如此發明。五陰即菩提。離是無菩提。不可以菩提而求菩提。不可以菩提而得菩提。文殊云。我不求菩提。何以故。菩提即我。我即菩提故。維摩經云。不觀是菩提。離諸緣故。菩提非所觀之境。則無能緣之心。所觀境空。即實相菩提。能緣心寂。即自性菩提。大般若經云。龍吉祥言。頗有能證菩提者不。妙吉祥曰。亦有能證。龍吉祥言。誰為證者。妙吉祥曰。若無名姓施設語言。彼為能證。龍吉祥言。彼既如是。云何能證。妙吉祥曰。彼心無生。不念菩提及菩提座。亦不愍念一切有情。以無表心無見心等。能證無上正等菩提。龍吉祥言。若爾。尊者。以何心等當得菩提。妙吉祥曰。我無所趣。亦非能趣。都無所學。非我當來詣菩提樹。坐金剛座。證大菩提。轉妙法輪。拔濟生死。所以者何。諸法無動。不可破壞。不可攝受。畢竟空寂。我以如是非趣心等。當得菩提。龍吉祥言。尊者所說。皆依勝義。令諸有情。信解是法。解脫煩惱。若諸有情煩惱解脫。便能畢竟破魔罥網。妙吉祥曰。魔之罥網。不可破壞。所以者何。魔者不異菩提增語。
【現代漢語翻譯】 現代漢語譯本： 執取之心（對菩提的執著）。所以說，菩提不是可以用身和心來得到的。菩提不是觸塵（感官的對象），所以不能用身體得到。菩提不是法塵（意識的對象），所以不能用心得到。如果就開悟的人來說，他們通達五陰（色、受、想、行、識）本性是空的，妄心沒有相狀。因為本性是空的，所以法身（佛的真身）常顯現。因為沒有相狀，所以真心不會虧損。如此闡明，五陰就是菩提，離開五陰就沒有菩提。不能用菩提來求菩提，不能用菩提來得到菩提。文殊菩薩說：『我不求菩提。』為什麼呢？因為菩提就是我，我就是菩提。維摩經說：『不觀就是菩提，因為遠離一切因緣。』菩提不是所觀的對象，所以沒有能緣的心。所觀的境是空的，就是實相菩提。能緣的心寂靜，就是自性菩提。大般若經說：龍吉祥問：『有沒有能證得菩提的人呢？』妙吉祥（文殊菩薩）說：『也有能證得菩提的人。』龍吉祥問：『誰是證得菩提的人呢？』妙吉祥說：『如果沒有名字、沒有施設語言，那就是能證得菩提的人。』龍吉祥問：『他既然是這樣，怎麼能證得菩提呢？』妙吉祥說：『他的心沒有生起，不念及菩提和菩提座，也不憐憫一切有情。以無表心、無見心等，能證得無上正等菩提。』龍吉祥問：『如果這樣，尊者您用什麼心等才能得到菩提呢？』妙吉祥說：『我無所去，也不是能去，都沒有所學，不是我將來要去菩提樹下，坐在金剛座上，證得大菩提，轉妙法輪，拔濟生死。』為什麼呢？因為諸法（一切事物）沒有動搖，不可破壞，不可攝受，畢竟空寂。我用像這樣非趣的心等，才能得到菩提。龍吉祥說：『尊者您所說的，都是依據勝義諦（最高的真理），讓一切有情相信和理解這個法，解脫煩惱。如果一切有情煩惱解脫，就能徹底破除魔的羅網。』妙吉祥說：『魔的羅網，不可破壞。』為什麼呢？因為魔不異於菩提的另一種說法。
【English Translation】 English version: The mind of grasping (attachment to Bodhi). Therefore, it is said that Bodhi cannot be obtained by body and mind. Bodhi is not a touch-object (object of the senses), so it cannot be obtained by the body. Bodhi is not a dharma-object (object of consciousness), so it cannot be obtained by the mind. If speaking of enlightened people, they understand that the nature of the five skandhas (form, feeling, perception, volition, consciousness) is empty, and the deluded mind has no form. Because the nature is empty, the Dharmakaya (the true body of the Buddha) constantly manifests. Because it has no form, the true mind is not diminished. Thus explained, the five skandhas are Bodhi; apart from them, there is no Bodhi. One cannot use Bodhi to seek Bodhi, nor can one use Bodhi to obtain Bodhi. Manjushri (Wenshu Pusa) said: 'I do not seek Bodhi.' Why? Because Bodhi is me, and I am Bodhi. The Vimalakirti Sutra says: 'Non-observation is Bodhi, because it is apart from all conditions.' Bodhi is not an object to be observed, so there is no mind that can grasp it. The object to be observed is empty, which is the Real Mark Bodhi. The mind that can grasp is tranquil, which is the Self-Nature Bodhi. The Great Perfection of Wisdom Sutra says: Dragon Auspicious asked: 'Is there anyone who can attain Bodhi?' Wonderful Auspicious (Manjushri) said: 'There are those who can attain Bodhi.' Dragon Auspicious asked: 'Who are those who attain Bodhi?' Wonderful Auspicious said: 'If there is no name, no established language, that is who can attain Bodhi.' Dragon Auspicious asked: 'Since he is like that, how can he attain Bodhi?' Wonderful Auspicious said: 'His mind does not arise, he does not think of Bodhi or the Bodhi seat, nor does he pity all sentient beings. With a mind without expression, a mind without seeing, etc., he can attain unsurpassed, complete, and perfect Bodhi.' Dragon Auspicious asked: 'If so, venerable one, with what mind, etc., will you attain Bodhi?' Wonderful Auspicious said: 'I have nowhere to go, nor am I able to go, I have nothing to learn, it is not that I will go to the Bodhi tree in the future, sit on the Vajra seat, attain great Bodhi, turn the wonderful Dharma wheel, and deliver beings from birth and death.' Why? Because all dharmas (all things) are unmoving, indestructible, un-graspable, and ultimately empty and still. I will attain Bodhi with a mind of non-going, etc., like this. Dragon Auspicious said: 'What the venerable one has said is all based on the supreme truth (the highest truth), allowing all sentient beings to believe and understand this Dharma, and be liberated from afflictions. If all sentient beings are liberated from afflictions, they will be able to completely destroy the net of Mara (the demon).' Wonderful Auspicious said: 'The net of Mara cannot be destroyed.' Why? Because Mara is no different from another way of speaking about Bodhi.
何以故。魔及魔軍。性俱非有。都不可得。是故我說魔者不異菩提增語。龍吉祥言。菩提何謂。妙吉祥曰。言菩提者。遍諸時處一切法中。譬如虛空。都無障礙。於時處法。無所不在。菩提亦爾。無障礙故。遍在一切時處法中。如是菩提。最為無上。仁今欲證何等菩提。龍吉祥言。欲證無上。妙吉祥曰。汝今應正無上菩提。非可證法。汝欲證者。便行戲論。何以故。無上菩提。離相寂滅。仁今欲取。成戲論故。譬如有人。作如是說。我令幻士。坐菩提座。證幻無上正等菩提。如是所言。極成戲論。以諸幻士尚不可得。豈令能證幻大菩提。幻于幻法。非合非散。無取無舍。自性俱空。諸佛世尊。說一切法。不可分別。皆如幻事。汝今欲證無上菩提。豈不便成分別幻法。然一切法。皆不可取。亦不可舍。無成無壞。非法於法。能有造作。及有滅壞。無法於法。能有和合。及有別離。所以者何。以一切法。非合非散。自性皆空。離我我所。等虛空界。無說無示。無贊無毀。無高無下。無損無益。不可想像。不可戲論。本性虛寂。皆畢竟空。如幻如夢。無對無比。寧可於彼起分別心。龍吉祥言。善哉尊者。我今由此。定得菩提。何以故。由尊者為我說深法故。妙吉祥曰。吾於今者。未曾為汝有所宣說。若顯若密。若深若淺。云
何令汝能得菩提。所以者何。諸法自性。皆不可說。汝謂我說甚深法者。為行戲論。然我實非能說者。諸法自性。亦不可說。如有人言。我能辯說幻士識相。謂諸幻士。識有如是如是差別。彼由此說。害自實言。所以者何。夫幻士者。尚非所識。況有識相。汝今謂我說甚深法。令汝證得無上菩提。亦復如是。以一切法。皆如幻事。畢竟性空。尚不可知。況有宣說。是以一切眾生之性。即是無相平等菩提。于自性中。云何有能證所證之差別乎。如般若經云。覺法自性。離諸分別。為菩提故。又經云。諸所有行。皆有所是。無所是。是菩提。何者。若有所是。即立所證之境。便有能證之心。能所盡處。名為大覺。大覺之義。唯悟自心。如大毗盧遮那成佛經云。爾時金剛手菩薩復白佛言。世尊。誰尋求一切智。誰為菩提成正覺者。誰發起一切智智。佛言。秘密主。自心尋求菩提及一切智。何以故。本性清凈故。心不在內。不在外。及兩中間。心不可得故。乃至欲識知菩提。當如是識知自心。莊嚴菩提心經云。佛言。菩提心者。非有非造。離於文字。菩提即是心。心即是眾生。若能如是解。是名菩薩修菩提心。是則心外無菩提。何所求耶。菩提外無心。何所得耶。如華嚴經云。知一切法。無相是相。相是無相。無分別是分別。
【現代漢語翻譯】 現代漢語譯本： 『你如何才能證得菩提？』 這是因為一切法的自性，都是不可言說的。如果你認為我所說的是甚深之法，那就是在進行戲論。實際上，我並非能說之人，一切法的自性也是不可言說的。比如有人說，『我能辨別解說幻術師的識相』，說這些幻術師的識有這樣那樣的差別。他這樣說，就損害了他所說的真實之語。為什麼呢？因為幻術師本身尚且無法被認識，更何況是他的識相呢？你現在認為我說甚深之法，能讓你證得無上菩提，也是同樣的道理。因為一切法都如幻象一般，畢竟是空性的，尚且不可知，更何況是宣說呢？因此，一切眾生的自性，就是無相平等的菩提。在自性之中，怎麼會有能證和所證的差別呢？如《般若經》所說：『覺悟法的自性，遠離一切分別，是爲了菩提的緣故。』 又有經書說：『所有的一切行為，都有所是和無所是。無所是，就是菩提。』 為什麼呢？如果有所是，就設立了所證的境界，便有了能證的心。能證和所證都消失的地方，就叫做大覺。大覺的意義，唯有領悟自己的心。如《大毗盧遮那成佛經》（Mahavairocana Sutra）所說：『當時金剛手菩薩（Vajrapani Bodhisattva）又對佛說：世尊，是誰在尋求一切智（Sarvajna）？是誰爲了菩提（Bodhi）而成正覺？是誰發起一切智智（Sarvajnajnana）？』 佛說：『秘密主（Guhyapaka），是自心在尋求菩提和一切智。為什麼呢？因為本性是清凈的。心不在內，不在外，也不在兩者之間，心是不可得的。』 乃至想要認識菩提，應當這樣認識自己的心。《莊嚴菩提心經》（Bodhicittalamkara Sutra）說：佛說：『菩提心，非有非造，遠離文字。菩提就是心，心就是眾生。如果能這樣理解，就叫做菩薩修菩提心。』 那麼，心外沒有菩提，還求什麼呢？菩提外沒有心，又能得到什麼呢？如《華嚴經》（Avatamsaka Sutra）所說：『了知一切法，無相就是相，相就是無相，無分別就是分別。』
【English Translation】 English version: 『How can you attain Bodhi (Enlightenment)?』 The reason is that the self-nature of all dharmas (phenomena) is unspeakable. If you think that what I speak is profound Dharma, then you are engaging in frivolous talk. In reality, I am not one who can speak, and the self-nature of all dharmas is also unspeakable. For example, if someone says, 『I can discern and explain the characteristics of a magician's consciousness,』 saying that these magicians' consciousnesses have such and such differences. By saying this, he harms his own truthful words. Why? Because the magician himself is not even recognizable, let alone his consciousness characteristics. You now think that I speak profound Dharma, enabling you to attain unsurpassed Bodhi, and it is the same principle. Because all dharmas are like illusions, ultimately empty in nature, and not even knowable, let alone speakable. Therefore, the self-nature of all sentient beings is the non-dual, equal Bodhi. Within self-nature, how can there be a difference between the one who attains and what is attained? As the Prajna Sutra (Perfection of Wisdom Sutra) says: 『Awakening to the self-nature of dharmas, being apart from all discriminations, is for the sake of Bodhi.』 And another sutra says: 『All actions have what is and what is not. What is not, is Bodhi.』 Why? If there is what is, then the realm of what is attained is established, and there will be a mind that can attain. The place where both the attainable and the attaining disappear is called Great Awakening. The meaning of Great Awakening is only to awaken to one's own mind. As the Mahavairocana Sutra says: 『At that time, Vajrapani Bodhisattva again said to the Buddha: World Honored One, who is seeking Sarvajna (all-knowing wisdom)? Who is becoming perfectly enlightened for Bodhi? Who is initiating Sarvajnajnana (wisdom of all-knowing)?』 The Buddha said: 『Guhyapaka (Lord of Secrets), it is one's own mind that seeks Bodhi and Sarvajna. Why? Because the fundamental nature is pure. The mind is not within, not without, nor in between. The mind is unattainable.』 Even to the point of wanting to recognize Bodhi, one should recognize one's own mind in this way. The Bodhicittalamkara Sutra says: The Buddha said: 『The Bodhi-mind is neither existent nor created, and is apart from words. Bodhi is the mind, and the mind is sentient beings. If one can understand in this way, it is called a Bodhisattva cultivating the Bodhi-mind.』 Then, there is no Bodhi outside the mind, what else is there to seek? There is no mind outside of Bodhi, what else can be attained? As the Avatamsaka Sutra says: 『Knowing all dharmas, non-form is form, form is non-form, non-discrimination is discrimination.』
分別是無分別。非有是有。有是非有。無作是作。作是無作。非說是說。說是非說。不可思議。知心與菩提等。知菩提與心等。心及菩提與眾生等。又頌云。雖盡未來際。遍游諸佛剎。不求此妙法。終不成菩提。故知心法妙故。當體即是。若向外遠求則失真道。故云善財遍巡諸友。不出娑羅之林。慈氏受一產生佛之功。不離一念無生性海。所以凈名經云。若彌勒得阿耨多羅三藐三菩提者。一切眾生皆亦應得。所以者何。一切眾生即菩提相。若彌勒滅度者。一切眾生亦當滅度。所以者何。諸佛知一切眾生。畢竟寂滅。即涅槃相。不復更滅。故知已成不更成。已滅不更滅。為未知者。方便說成。方便說滅。若執方便。則失本宗。如大莊嚴法門經云。爾時文殊師利。語金色女言。如是五陰體性。即是菩提體性。菩提體性。即是一切諸佛體性。如汝身中五陰體性。即是一切諸佛體性。諸佛體性。即是一切眾生五陰體性。是故我說。汝身即是菩提。複次覺五陰者。名覺菩提。何以故。非離五陰佛得菩提。非離菩提佛覺五陰。此方便知一切眾生悉同菩提。菩提亦同一切眾生。是故我說。汝身即是菩提。大寶積經云。菩提者。名心平等。無所起故。菩提者。名眾生平等。本無生故。乃至菩提者。性相如是。若於此法。有所愿求。徒自
【現代漢語翻譯】 現代漢語譯本： 分別是無分別。非有是有，有是非有。無作是作，作是無作。非說是說，說是非說。這是不可思議的境界。 了知自心與菩提（bodhi，覺悟）是等同的，了知菩提與自心是等同的，自心以及菩提與一切眾生是等同的。 又有頌說：『即使窮盡未來世，遍游所有佛剎（buddhakṣetra，佛的國土），如果不尋求此微妙之法，終究不能成就菩提。』 所以要知道心法是如此微妙，當體即是實相。如果向外遠處尋求，就會失去真正的道路。所以說善財童子遍訪諸位善知識，卻沒有離開娑羅樹林。 彌勒（Maitreya）菩薩接受一生補處成佛的功德，也沒有離開一念不生的自性真如之海。所以《維摩詰經》說：『如果彌勒能夠證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），那麼一切眾生也都應該能夠證得。』 為什麼呢？因為一切眾生即是菩提的相。如果彌勒已經滅度，那麼一切眾生也應當滅度。為什麼呢？諸佛了知一切眾生，畢竟是寂滅的，即是涅槃（nirvana，寂滅）之境，不再有更進一步的滅度。 所以要知道已經成就的不會再次成就，已經滅度的不會再次滅度。這是為那些尚未了知的人，方便地宣說成就，方便地宣說滅度。如果執著于這些方便之說，就會失去根本的宗旨。 如《大莊嚴法門經》所說：『當時，文殊師利（Mañjuśrī）菩薩對金色女說：這樣的五陰（pañca-skandha，色、受、想、行、識五種構成要素）的體性，就是菩提的體性。菩提的體性，就是一切諸佛的體性。如同你身中的五陰體性，就是一切諸佛的體性。諸佛的體性，就是一切眾生的五陰體性。因此我說，你的身體就是菩提。』 『進一步說，覺悟五陰的人，就叫做覺悟菩提。為什麼呢？不是離開五陰，佛才能證得菩提；也不是離開菩提，佛才能覺悟五陰。』 『這是方便地讓人知道一切眾生都與菩提相同，菩提也與一切眾生相同。因此我說，你的身體就是菩提。』 《大寶積經》說：『菩提，名為心平等，因為沒有生起之處。菩提，名為眾生平等，本來就沒有出生。』乃至『菩提的體性和相狀就是這樣。如果對於此法，有所愿求，只是徒勞。』
【English Translation】 English version: They are non-discrimination. Non-existence is existence, existence is non-existence. Non-action is action, action is non-action. Non-speaking is speaking, speaking is non-speaking. This is inconceivable. Knowing that one's own mind is equal to Bodhi (bodhi, enlightenment), knowing that Bodhi is equal to one's own mind, one's own mind and Bodhi are equal to all sentient beings. Furthermore, a verse says: 'Even if one exhausts the future, traveling through all Buddha-lands (buddhakṣetra, Buddha's realm), without seeking this wonderful Dharma, one will never attain Bodhi.' Therefore, know that the Dharma of the mind is so wonderful, it is the reality itself. If one seeks externally and far away, one will lose the true path. Therefore, it is said that Sudhana visited all the good friends, but did not leave the Sāla forest. Maitreya (Maitreya) Bodhisattva receives the merit of becoming a Buddha in one lifetime, without leaving the unarisen nature of the self-nature true thusness sea. Therefore, the Vimalakirti Sutra says: 'If Maitreya can attain Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), then all sentient beings should also be able to attain it.' Why? Because all sentient beings are the aspect of Bodhi. If Maitreya has passed into extinction, then all sentient beings should also pass into extinction. Why? The Buddhas know that all sentient beings are ultimately in stillness and extinction, which is Nirvana (nirvana, extinction), and there is no further extinction. Therefore, know that what has been accomplished will not be accomplished again, and what has been extinguished will not be extinguished again. This is a convenient way of speaking about accomplishment and extinction for those who do not yet know. If one clings to these expedient teachings, one will lose the fundamental principle. As the Mahavyuha Dharma Sutra says: 'At that time, Manjushri (Mañjuśrī) Bodhisattva said to the golden-colored woman: The nature of these five skandhas (pañca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) is the nature of Bodhi. The nature of Bodhi is the nature of all Buddhas. Just as the nature of the five skandhas in your body is the nature of all Buddhas. The nature of the Buddhas is the nature of the five skandhas of all sentient beings. Therefore, I say that your body is Bodhi.' 'Furthermore, one who awakens to the five skandhas is called awakening to Bodhi. Why? It is not apart from the five skandhas that the Buddha attains Bodhi; nor is it apart from Bodhi that the Buddha awakens to the five skandhas.' 'This is a convenient way to let people know that all sentient beings are the same as Bodhi, and Bodhi is the same as all sentient beings. Therefore, I say that your body is Bodhi.' The Maharatnakuta Sutra says: 'Bodhi is called equality of mind, because there is no place of arising. Bodhi is called equality of sentient beings, because there is originally no birth.' Even 'The nature and characteristics of Bodhi are like this. If one has any desires for this Dharma, it is in vain.'
疲勞。何以故。如菩提性。菩薩應行。能如是行。名為正行。思益經偈云。菩薩不壞色。發行菩提心。知色即菩提。是名行菩提。如色菩提然。等入于如相。不壞諸法性。是名行菩提。不壞諸法性。則為菩提義。是菩提義中。亦無有菩提。正行第一義。是名行菩提。瓔珞經云。發心住者。是人始從具縛。未識三寶。乃至值佛菩薩教法中起一念。便信發菩提心。既云始從凡夫最初發心。明知此中發心。該於初后。
問。此既是初。何得乃具后諸行位。及普賢德耶。
古德釋此。略有二門。一行布次第門。謂從微至著。從淺至深。次第相承。以階彼岸。二圓融通攝門。謂一位即具一切位等。如華嚴經所說。亦如大品等中。一行具一切行。此中有二門。一緣起相由門。二法界融攝門。前中普攬一切始終諸位。無邊行海。同一緣起。為普賢行德。良以諸緣相望。略有二義。一約用。由相待故。有有力無力義。是故得相收及相入也。二約體。由相作故。有有體無體義。是故得相即及相是也。又有二菩提。一性凈。二圓凈。從緣起者。即是圓凈。圓凈復二。一明緣起。萬行為緣故。二明性起。全是真如性凈功德之所顯。又緣起無性。即性凈故。如法華經偈云。諸佛兩足尊。知法常無性。佛種從緣起。是故說一乘義耳。
【現代漢語翻譯】 現代漢語譯本：疲勞。為什麼呢？因為菩提的本性就是如此。菩薩應當這樣修行，能夠這樣修行，就叫做正行。《思益經》的偈頌說：『菩薩不執著於色相，發起菩提心。了知色相即是菩提，這叫做修行菩提。如色相與菩提一樣，平等地進入如實的境界。不破壞諸法的本性，這叫做修行菩提。不破壞諸法的本性，就是菩提的意義。在這菩提的意義中，也沒有一個實在的菩提存在。以正行作為第一義，這叫做修行菩提。』《瓔珞經》說：『發心住的修行者，最初還是被煩惱束縛的人，不認識三寶（佛、法、僧），乃至遇到佛菩薩的教法，生起一念信心，便發起菩提心。』既然說是從凡夫最初發心，就說明這裡所說的發心，包含了最初和最終的階段。
問：既然這是最初的發心，為什麼能夠具備後來的各種修行位次，以及普賢（Samantabhadra）的功德呢？
古德解釋這個問題，大概有兩個方面：一是按部就班的次第門，即從細微到顯著，從淺顯到深奧，次第相承，以達到彼岸。二是圓融通攝門，即一個位次就具備一切位次等等，如同《華嚴經》所說，也如同《大品般若經》等經中所說，一個修行就具備一切修行。這裡面又有兩個方面：一是緣起相由門，二是法界融攝門。前者普遍包含一切從始至終的位次，無邊的修行大海，都是同一個緣起，作為普賢的行德。因為各種因緣相互觀望，大概有兩種意義：一是就作用而言，由於相互對待，有有力無力的意義，所以能夠相互收攝和相互進入。二是就本體而言，由於相互作用，有有本體無本體的意義，所以能夠相互即是和相互就是。又有兩種菩提，一是性凈，二是圓凈。從緣起產生的，就是圓凈。圓凈又分為兩種：一是說明緣起，萬行作為因緣的緣故；二是說明性起，完全是真如性凈功德所顯現的。而且緣起沒有自性，就是性凈的緣故。如同《法華經》的偈頌所說：『諸佛兩足尊，了知法常無自性，佛種從因緣而生起，所以說一乘的道理。』
【English Translation】 English version: Fatigue. Why is that? It is because such is the nature of Bodhi. Bodhisattvas should practice in this way; being able to practice in this way is called Right Practice. The verse in the Siyi Jing (Scripture on the Thought of the Inconceivable) says: 'Bodhisattvas do not cling to form, and generate the Bodhi mind. Knowing that form is Bodhi, this is called practicing Bodhi. Like form and Bodhi being the same, equally entering the realm of Suchness. Not destroying the nature of all dharmas, this is called practicing Bodhi. Not destroying the nature of all dharmas is the meaning of Bodhi. Within this meaning of Bodhi, there is also no real Bodhi. Taking Right Practice as the ultimate meaning, this is called practicing Bodhi.' The Yingluo Jing (Garland Sutra) says: 'Those who dwell in the Initial Aspiration stage are initially bound by afflictions, not recognizing the Three Jewels (Buddha, Dharma, Sangha), until they encounter the teachings of Buddhas and Bodhisattvas, and in a single thought, they believe and generate the Bodhi mind.' Since it is said that it starts from the initial aspiration of ordinary beings, it is clear that the aspiration mentioned here encompasses both the beginning and the end.
Question: Since this is the initial aspiration, how can it possess all the subsequent stages of practice and the virtues of Samantabhadra (Universal Worthy)?
Ancient masters explained this in roughly two ways: First, the gradual sequential approach, which progresses from the subtle to the obvious, from the shallow to the profound, in successive stages, to reach the other shore. Second, the perfect and all-encompassing approach, where one stage contains all stages, as described in the Avatamsaka Sutra (Flower Garland Sutra), and also as in the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), where one practice contains all practices. Within this, there are two aspects: First, the aspect of interdependent origination; second, the aspect of the interpenetration of the Dharmadhatu (realm of reality). The former universally includes all stages from beginning to end, and the boundless ocean of practices shares the same interdependent origination, as the virtues of Samantabhadra's practice. Because various conditions look to each other, there are roughly two meanings: First, in terms of function, due to mutual dependence, there is the meaning of strength and weakness, so they can mutually contain and mutually enter. Second, in terms of essence, due to mutual action, there is the meaning of having substance and not having substance, so they can mutually be and mutually are. There are also two types of Bodhi: First, the inherently pure; second, the perfectly pure. That which arises from interdependent origination is the perfectly pure. The perfectly pure is further divided into two: First, explaining interdependent origination, with myriad practices as the cause; second, explaining the arising of nature, which is entirely manifested by the virtues of the true Suchness and inherent purity. Moreover, interdependent origination has no self-nature, which is the inherently pure. As the verse in the Lotus Sutra says: 'The two-footed honored ones among Buddhas know that dharmas are always without self-nature. The Buddha-seed arises from conditions, therefore, the meaning of the One Vehicle is taught.'
又有二義。一約行布展轉義。二約圓融展促無礙義。如善財見仙人執手。一一佛所經無量劫。故知修短難思。特由於此。如賢首菩薩云。信大乘者猶為易。能信此法倍更難。以初心即具一切德。故難信也。又設於夢中。驚懼。怖令發菩提心。尚得稱為大菩薩摩訶薩。何況正信之發。開發之發。如大涅槃經。如來性品云。迦葉菩薩白佛言。世尊。云何未發菩提心者。得菩提因。佛告迦葉。若有聞是大涅槃經。言我不用發菩提心。誹謗正法。是人即于夢中見羅剎像。心中怖懼。羅剎語言。咄。善男子。汝今若不發菩提心。當斷汝命。是人惶怖。寤已即發菩提之心。是人命終。若在三惡趣。及在人天。續復憶念菩提之心。當知是人。是大菩薩摩訶薩也。
問。經云。佛言學我法者。唯證乃知。今言菩提者。不可以身心得。無修無證。則初發菩提心人。如何趣向。
答。若能信悟菩提。無相不可取。無性不可修。如是明達。即是真證。如大樹緊那羅王所問經云。菩薩已復應更作如是思惟。是中何者是我。誰為我所法。誰能得成諸佛菩提。為身得耶。為心得耶。乃至如是觀時。分明了了見是身相。不得菩提。亦知是心。不得菩提。何以故。諸法無有以色證色。以心證心故。然彼于言說中。知一切法。雖無色無形。無
【現代漢語翻譯】 現代漢語譯本： 又有兩種含義。一是就修行佈施的逐漸展開而言，二是就圓融無礙的展開與收縮而言。例如善財童子見到仙人執手，就經歷了諸佛所經歷的無量劫。因此可知時間長短難以思議，特別是因為這個緣故。如同賢首菩薩所說：『相信大乘佛法還算容易，能夠相信這種法門就更加困難。』因為最初發心就具備一切功德，所以難以置信。又比如在夢中，通過驚嚇、恐怖來促使人發起菩提心，尚且可以被稱為大菩薩摩訶薩（Mahāsattva），更何況是真正生起、開發菩提心呢？如同《大涅槃經·如來性品》所說：迦葉菩薩（Kāśyapa Bodhisattva）問佛說：『世尊，沒有發起菩提心的人，如何得到菩提的因呢？』佛告訴迦葉：『如果有人聽聞《大涅槃經》（Mahāparinirvāṇa Sūtra），說我不需要發起菩提心，誹謗正法，這個人就會在夢中見到羅剎（Rākṣasa）的形象，心中感到恐懼。羅剎說：『喂，善男子，你現在如果不發起菩提心，我就要斷你的命。』這個人驚慌恐懼，醒來后就發起菩提之心。這個人命終之後，即使在三惡趣，或者在人天道，仍然能夠憶念菩提之心。應當知道，這個人就是大菩薩摩訶薩。』
問：經中說，『佛說學習我的法門的人，只有證悟才能知道。』現在說菩提不可以身心獲得，無修無證，那麼最初發菩提心的人，如何趨向菩提呢？
答：如果能夠相信並領悟菩提沒有形相，不可執取，沒有自性，不可修習，像這樣明白通達，就是真正的證悟。如同《大樹緊那羅王所問經》（Drumakinnararājaparipṛcchā Sūtra）所說：『菩薩應該進一步這樣思考：這裡面什麼是我？什麼是我的法？誰能夠成就諸佛的菩提？是身體得到嗎？是心得到嗎？乃至這樣觀察的時候，清清楚楚地看到這個身體的相狀，不能得到菩提，也知道這個心，不能得到菩提。為什麼呢？因為諸法沒有用色來證明色，用心來證明心的緣故。然而他在言說中，知道一切法，雖然沒有顏色沒有形狀，沒有……』
【English Translation】 English version: Furthermore, there are two meanings. First, it refers to the gradual unfolding of practice and giving. Second, it refers to the unobstructed unfolding and contraction of perfect fusion. For example, when Sudhana (Śreṣṭhidāraka) saw the immortal holding his hand, he experienced countless kalpas (aeons) that the Buddhas had gone through. Therefore, it can be known that the length of time is inconceivable, especially because of this reason. As Bodhisattva Srisambhava (Śrīsaṃbhava Bodhisattva) said: 'Believing in the Mahayana (Great Vehicle) is still easy, but being able to believe in this Dharma (teachings) is even more difficult.' Because the initial aspiration embodies all virtues, it is difficult to believe. Furthermore, even in a dream, being frightened and terrified to arouse the Bodhicitta (aspiration for enlightenment) can still be called a Mahāsattva (Great Being). How much more so is the true arising and development of Bodhicitta? As the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra), 'On the Buddha-Nature' says: Kashyapa Bodhisattva (Kāśyapa Bodhisattva) asked the Buddha: 'World Honored One, how can those who have not aroused Bodhicitta obtain the cause of Bodhi (enlightenment)?' The Buddha told Kashyapa: 'If someone hears the Mahāparinirvāṇa Sūtra and says, 'I do not need to arouse Bodhicitta,' and slanders the true Dharma, that person will see the image of a Rakshasa (demon) in a dream and feel fear in their heart. The Rakshasa says: 'Hey, good man, if you do not arouse Bodhicitta now, I will cut off your life.' That person is terrified and, upon waking up, immediately arouses the Bodhi-mind. After that person dies, even if they are in the three evil realms or in the realms of humans and gods, they will still remember the Bodhi-mind. You should know that this person is a Mahāsattva.'
Question: The sutra says, 'The Buddha said that those who study my Dharma can only know through realization.' Now it is said that Bodhi cannot be obtained through body and mind, and there is no cultivation or realization. Then how can those who initially arouse Bodhicitta approach Bodhi?
Answer: If one can believe and understand that Bodhi has no form, cannot be grasped, has no self-nature, and cannot be cultivated, such clear understanding is true realization. As the Drumakinnararājaparipṛcchā Sūtra (The Questions of the Drumakinnararaja Sutra) says: 'The Bodhisattva should further contemplate in this way: What here is 'I'? What is 'my' Dharma? Who can attain the Bodhi of all Buddhas? Is it the body that attains it? Is it the mind that attains it? Even when observing in this way, one clearly sees that this body cannot attain Bodhi, and also knows that this mind cannot attain Bodhi. Why? Because the Dharmas do not use form to prove form, or mind to prove mind. However, in speech, he knows all Dharmas, although they have no color, no shape, no...'
相無漏。無可睹見。無有證知。亦非無證。何以故。以一切諸如來身無有漏故。又諸如來身無漏故。心亦無漏。又諸如來心無漏故。色亦無漏。若能如是知無所發。能發此心。若入宗鏡中。是名真發。既能發心。便又為他開示。則諸聖同贊。功德無涯。如經偈云。發心畢竟二不別。如是二心先心難。雖自未度先度他。是故我禮初發心。
宗鏡錄卷第二十二
丁未歲高麗國分司大藏都監奉敕雕造 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第二十三
慧日永明寺主智覺禪師延壽集
夫菩提之道。不可圖度。約一期方便寧無指示。如何是菩提之相。
答。若約究竟菩提。體常冥寂。如。凈名經云。寂滅是菩提。離諸相故。若以無相之相。于方便門中。不無顯示。令初發菩提心人。分明無惑故。如先德云。謂寂照無二。為菩提相。猶如明鏡。無心為體。鑑照為用。合為其相。亦即禪宗即體之用。自知。即用之體恒寂。知寂不二為心之相。又云。理智相攝。以離理無智。離智無理。如珠之明故。以珠是體。明是用。用不離體。體不離用。明不離珠。珠不離明故。
問。有念即眾生。無念即佛。云何言凡聖一等。
答。眾生雖起念。不覺念本無念。與佛無
【現代漢語翻譯】 現代漢語譯本 相是無漏的，無法被看見，沒有證知，也不是沒有證知。為什麼呢？因為一切諸如來身都沒有漏失的緣故。而且諸如來身沒有漏失的緣故，心也沒有漏失。而且諸如來心沒有漏失的緣故，色也沒有漏失。如果能夠這樣了知，就不會有所行動。能夠發起此心，如果進入宗鏡中，這叫做真發心。既然能夠發心，便又為他人開示，那麼諸聖都會讚歎，功德無邊無際。如經中的偈子所說：『發心和畢竟空性二者沒有差別，像這樣的兩種心，先發心是困難的。雖然自己還沒有得度，卻先去度他人，因此我禮敬最初發心的人。』
《宗鏡錄》卷第二十二
丁未歲高麗國分司大藏都監奉敕雕造 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第二十三
慧日永明寺主智覺禪師延壽集
菩提之道，不可思議。爲了一個時期的方便，難道沒有指示嗎？什麼是菩提的相呢？
答：如果從究竟菩提來說，其本體常處於冥寂狀態。如《凈名經》（Vimalakirti Sutra）所說：『寂滅是菩提，因為遠離一切相。』如果以無相之相，在方便之門中，並非沒有顯示，爲了讓初發菩提心的人，能夠分明而沒有疑惑。如先德所說：『寂照無二，是菩提的相。』猶如明鏡，以無心為本體，鑑照為作用，合起來就是它的相。也就是禪宗即體之用。自己知道，即用之體恒常寂靜，知道寂靜和鑑照不二就是心的相。』又說：『理智相互攝持，因為離開理就沒有智，離開智就沒有理，如珠子的光明一樣。』因為珠子是體，光明是用，用不離體，體不離用，光明不離珠子，珠子不離光明。
問：有念就是眾生，無念就是佛，為什麼說凡夫和聖人是一樣的呢？
答：眾生雖然生起念頭，卻不覺知念頭本來就是無念的，與佛沒有差別。
【English Translation】 English version The characteristic is without outflows (Asrava). It cannot be seen, there is no proof of knowledge, nor is it without proof. Why? Because all the bodies of the Tathagatas (如來) [Those who have thus gone] are without outflows. Moreover, because the bodies of the Tathagatas are without outflows, the mind is also without outflows. Furthermore, because the minds of the Tathagatas are without outflows, form is also without outflows. If one can understand this way, one will not act impulsively. If one can generate this mind, and enter the Mirror of the Doctrine (宗鏡), this is called true generation of the mind. Since one can generate the mind, one then teaches others, then all the sages will praise, and the merits will be boundless. As the verse in the sutra says: 'The generation of the mind and ultimate emptiness are not different. Such two minds, the first generation of the mind is difficult. Although one has not yet crossed over oneself, one first crosses over others. Therefore, I pay homage to the one who first generates the mind.'
Zong Jing Lu (宗鏡錄) [Record of the Source Mirror] Volume 22
Carved by order of the Great Treasury Supervision Office of the Goryeo Kingdom in the year Dingwei Taisho Tripitaka Volume 48, No. 2016 Zong Jing Lu
Zong Jing Lu Volume 23
Compiled by Chan Master YanShou (延壽), ZhiJue (智覺), Abbot of HuiRi YongMing Temple
The path of Bodhi (菩提) [Enlightenment] cannot be conceived or measured. Speaking in terms of a temporary expedient, is there no indication? What is the characteristic of Bodhi?
Answer: If speaking of ultimate Bodhi, its essence is always in a state of profound stillness. As the Vimalakirti Sutra (凈名經) [Vimalakirti Nirdesa Sutra] says: 'Extinction is Bodhi, because it is apart from all characteristics.' If with the characteristic of no-characteristic, within the gate of expedient means, there is not no display, in order to allow those who initially generate the Bodhi mind to be clear and without doubt. As the former virtuous ones said: 'Stillness and illumination being non-dual is the characteristic of Bodhi.' It is like a bright mirror, taking no-mind as its essence, and reflecting as its function, combining them is its characteristic. This is also the Chan (禪) [Zen] school's function of the essence. Knowing oneself, that is, the essence of the function is always still. Knowing that stillness and illumination are non-dual is the characteristic of the mind.' It is also said: 'Reason and wisdom mutually embrace, because without reason there is no wisdom, and without wisdom there is no reason, like the brightness of a pearl.' Because the pearl is the essence, and brightness is the function, the function does not leave the essence, the essence does not leave the function, brightness does not leave the pearl, and the pearl does not leave the brightness.
Question: Having thought is a sentient being, having no thought is a Buddha. How can it be said that ordinary beings and sages are the same?
Answer: Although sentient beings generate thoughts, they do not realize that the original nature of thought is no-thought, which is no different from the Buddha.
念等。妄墮有念中。佛得無念。知念本無。眾生雖現在念中。佛知念即無念。斯則佛無念。與眾生無念義同。又以眾生不知念空。于念成事似有差別。若實了念空。則于苦樂境。不生執受。何者。以境從念生。心空則境何有。既無有境。相縛自除。能所俱空。誰生取著。既不取著。生死自無。如圓覺經云。知是空華。即無流轉。亦無身心受彼生死。
問。即心成佛之宗。曹溪正意。見性達道之旨。靈鷲本懷。如今信不及人。謂不現證。古今悟者。請垂指南。
答。若親見。無一人而非佛。若不信。無一佛而非人。迷則常作佛之眾生。悟則現證眾生之佛。人佛不異。妄見成差。迷悟雖殊。本性恒一。如過去有佛。號住無住。發願使己國眾生。同日同時成佛。即日同滅度。又賢劫前有佛。號平等。亦愿己國。及十方眾生。亦同日成佛。即日滅度。如寶積經云。是時妙慧童女。重白目連。以我如是真實言故。于未來世。當得成佛。亦如今日釋迦如來。乃至若我此言非虛妄者。令斯大眾身皆金色。說是語已眾皆金色。又思益經云。思益菩薩。放右掌寶光。一切四眾。皆如佛相。下方四菩薩踴出。欲禮世尊。乃發願言。今此眾會。其色無異。當知一切法。亦復如是。此語不虛。愿釋迦如來現異相。令我禮敬。即時釋
【現代漢語翻譯】 現代漢語譯本：念頭等等。虛妄墮入有念之中。佛證得無念，知曉念頭的本質是空無。眾生雖然現在處於念頭之中，佛卻知道念頭即是無念。這樣說來，佛的無念與眾生的無念意義相同。又因為眾生不瞭解念頭的空性，在念頭上形成事物，似乎存在差別。如果真正了悟念頭的空性，那麼對於苦樂的境界，就不會產生執著和接受。為什麼呢？因為境界是從念頭產生的，心如果空了，境界又在哪裡呢？既然沒有境界，相互束縛自然消除，能認知的主體和被認知的客體都空了，誰還會產生執取和執著呢？既然不產生執取和執著，生死自然就沒有了。如同《圓覺經》所說：『知道這是虛幻的空花，就不會有流轉，也不會有身心去承受那生死。』 問：即心成佛的宗旨，曹溪（指六祖慧能大師）所傳達的真正含義，見性成佛的要旨，靈鷲山（佛陀說法之地）所傳承的根本思想。如今有人不相信，說沒有親身驗證。請為古今開悟者指明方向。 答：如果親眼見到，沒有一個人不是佛。如果不相信，沒有一尊佛不是人。迷惑時，常常是作為佛的眾生；覺悟時，當下就驗證了作為眾生的佛。人與佛沒有不同，虛妄的見解造成了差別。迷惑和覺悟雖然不同，但本性始終如一。例如過去有一尊佛，名為住無住（佛名），發願使自己的國土中的眾生，在同一天同一時刻成佛，也在同一天滅度。又如賢劫之前有一尊佛，名為平等（佛名），也發願自己的國土以及十方眾生，也在同一天成佛，同一天滅度。如同《寶積經》所說：『這時妙慧童女，再次對目連（佛陀弟子）說，因為我這樣真實的話語，在未來世，應當能夠成佛，也像今天的釋迦如來一樣。』乃至『如果我說的話不是虛妄的，讓這裡的大眾身體都變成金色。』說完這些話，大眾的身體都變成了金色。又如《思益經》所說：思益菩薩（菩薩名）放出右掌的寶光，一切四眾弟子，都如同佛的相貌。下方四位菩薩涌出，想要禮敬世尊，於是發願說：『現在這裡的眾會，他們的顏色沒有差異，應當知道一切法，也是如此。』這句話不是虛假的，愿釋迦如來（佛名）顯現異相，讓我禮敬。當時釋迦如來
【English Translation】 English version: Thoughts and so on. Delusion falls into the realm of having thoughts. The Buddha attains no-thought, knowing that the essence of thought is emptiness. Although sentient beings are currently in thought, the Buddha knows that thought is no-thought. Thus, the Buddha's no-thought has the same meaning as the no-thought of sentient beings. Furthermore, because sentient beings do not understand the emptiness of thought, they form things from thoughts, seemingly creating differences. If one truly understands the emptiness of thought, then one will not generate attachment or acceptance towards states of suffering and joy. Why? Because states arise from thought, and if the mind is empty, where are the states? Since there are no states, mutual bondage naturally disappears. The subject and object are both empty, so who will generate grasping and attachment? Since there is no grasping and attachment, birth and death naturally cease. As the Surangama Sutra says, 'Knowing that these are empty flowers, there will be no transmigration, nor will the body and mind undergo birth and death.' Question: The principle of becoming a Buddha through the mind, the true meaning conveyed by Caoxi (referring to the Sixth Patriarch Huineng), the essence of attaining the Way through seeing one's nature, the fundamental thought inherited from Vulture Peak (the place where the Buddha preached). Now some people do not believe it, saying that there is no personal verification. Please point the way for those enlightened in the past and present. Answer: If one sees it directly, there is no one who is not a Buddha. If one does not believe it, there is no Buddha who is not a person. When deluded, one is often a sentient being who is a Buddha; when enlightened, one immediately verifies the Buddha who is a sentient being. People and Buddhas are not different; false views create differences. Although delusion and enlightenment are different, the inherent nature is always the same. For example, in the past there was a Buddha named Dwelling in No-Dwelling (Buddha's name), who vowed to enable the sentient beings in his land to become Buddhas on the same day and at the same time, and also to pass away on the same day. Also, before the Bhadrakalpa there was a Buddha named Equality (Buddha's name), who also vowed that his land and the sentient beings of the ten directions would also become Buddhas on the same day and pass away on the same day. As the Ratnakuta Sutra says, 'At that time, the maiden Prajna-mati again said to Maudgalyayana (Buddha's disciple), because of my true words, in the future I should be able to become a Buddha, just like the Shakyamuni Tathagata (Buddha's name) today.' Even 'If my words are not false, let the bodies of the assembly here all become golden.' After saying these words, the bodies of the assembly all became golden. Also, as the Vimalakirti Nirdesa Sutra says, the Bodhisattva Vimalakirti (Bodhisattva's name) emitted a precious light from his right palm, and all the fourfold assembly looked like Buddhas. Four Bodhisattvas emerged from below, wanting to pay homage to the World Honored One, and then vowed, 'Now the colors of this assembly are not different; one should know that all dharmas are also like this.' These words are not false; may the Shakyamuni Tathagata (Buddha's name) manifest a special sign, so that I may pay homage.' At that time, Shakyamuni
迦如來。踴起七多羅樹。坐師子座。又最勝王經云。佛言。修菩提行者。于諸聖境。體非一異。不捨于俗。不離於真。依於法界。行菩提行。時善女天白佛言。世尊。如上所說。菩提正行。我今當學。時梵天王問曰。此菩提行。難可修行。汝今云何于菩提行而得自在。善天女曰。我今依於此法。得安樂住。是實語者。愿令一切五濁惡世。無量無數無邊眾生。皆得金色三十二相。非男非女。坐寶蓮華。受無量樂。乃至說是語已。一切五濁惡世所有眾生。皆悉金色。具大人相。非男非女。坐寶蓮華。受無量樂。猶如他化自在天宮。釋曰。于諸聖境體非一異者。即是不捨于俗。是不一。不離於真。是不異。若一即壞真俗。若異。即成斷常。不斷不常。即是依於法界。非真非俗。乃曰修習菩提。故云我依此法。得安樂住。所以善天女悟。五濁質成真金之色。閻浮提迷。大人相成惡業之身。是知若智照之。即世法而成佛法。若以情執之。即佛法而成世法。一心實不動。二見自成差。同共一法中。別成凡聖解。若了非男非女之體。現具三十二相。坐寶蓮華。若執是男是女之形。常系二十五有沈無明海。故知信力所及。發真實言。可驗。現證法門。頓明心佛矣。
問。此猶敘古引文。如何是即今之佛。
答。如今一念才
【現代漢語翻譯】 現代漢語譯本： 迦如來（Kāśyapa Tathāgata）。躍起至七多羅樹（seven Tala trees）的高度，安坐于師子座（lion throne）之上。又《最勝王經》（Golden Light Sutra）中說，佛言：『修習菩提行的人，對於諸聖境（holy realms），體性既非單一也非差異。不捨棄世俗，不脫離真諦。依於法界（Dharmadhatu），行菩提行。』 當時，善女天（Good Woman）對佛說：『世尊，如您上面所說的菩提正行，我現在應當學習。』 當時，梵天王（Brahma）問道：『這菩提行，難以修行，你現在如何能于菩提行中獲得自在？』 善天女說：『我現在依於此法，得安樂住。』 『如果我所說的是真實語，愿令一切五濁惡世（five defilements），無量無數無邊的眾生，都能得到金色三十二相（thirty-two marks of a great man），非男非女，坐于寶蓮華（treasure lotus），享受無量快樂。』 乃至說完這些話之後，一切五濁惡世所有的眾生，都變成金色，具足大人之相，非男非女，坐于寶蓮華上，享受無量快樂，猶如他化自在天宮（Paranirmitavasavartin）。 釋曰：『于諸聖境體非一異者，即是不捨于俗，是不一；不離於真，是不異。若一即壞真俗，若異，即成斷常。不斷不常，即是依於法界，非真非俗，乃曰修習菩提，故云我依此法，得安樂住。』 所以善天女領悟，五濁之質轉成真金之色，閻浮提（Jambudvipa）眾生迷惑，大人之相變成惡業之身。由此可知，若以智慧觀照，即世間法而成佛法；若以情執之，即佛法而成世間法。一心實不動，二見自成差別。同共一法中，別成凡聖之解。若了悟非男非女之體，便能顯現具足三十二相，坐于寶蓮華。若執著是男是女之形，常被繫縛於二十五有（twenty-five realms of existence），沉溺於無明之海。 故知信力所及，發真實言，可以驗證。現證法門，頓明心佛矣。 問：此猶敘古引文，如何是即今之佛？ 答：如今一念才
【English Translation】 English version: Kāśyapa Tathāgata. Leapt up to the height of seven Tala trees, and sat upon a lion throne. Furthermore, the Golden Light Sutra says, the Buddha said: 'Those who cultivate the Bodhi conduct, regarding all holy realms, their essence is neither one nor different. Not abandoning the mundane, not departing from the truth. Relying on the Dharmadhatu, practice the Bodhi conduct.' At that time, the Good Woman said to the Buddha: 'World Honored One, as you have said above regarding the correct practice of Bodhi, I shall now learn it.' At that time, Brahma asked: 'This Bodhi conduct is difficult to cultivate, how can you now attain freedom in the Bodhi conduct?' The Good Woman said: 'I now rely on this Dharma, and attain peaceful abiding.' 'If what I say is true, may all sentient beings in the immeasurable, countless, and boundless five defilements of the evil world, all attain the golden thirty-two marks of a great man, neither male nor female, sitting upon a treasure lotus, enjoying immeasurable bliss.' Even after saying these words, all sentient beings in the five defilements of the evil world, all became golden, possessing the marks of a great man, neither male nor female, sitting upon a treasure lotus, enjoying immeasurable bliss, like the Paranirmitavasavartin heaven. Explanation: 'Regarding all holy realms, their essence is neither one nor different, meaning not abandoning the mundane, which is not one; not departing from the truth, which is not different. If it is one, then it destroys both truth and mundane; if it is different, then it becomes annihilation or permanence. Neither annihilation nor permanence, is relying on the Dharmadhatu, neither truth nor mundane, thus it is said to cultivate Bodhi, therefore it is said I rely on this Dharma, and attain peaceful abiding.' Therefore, the Good Woman realized that the substance of the five defilements transformed into the color of true gold, while the beings of Jambudvipa are deluded, the marks of a great man become the body of evil karma. From this it can be known that if one illuminates with wisdom, then mundane Dharma becomes Buddha Dharma; if one clings with emotion, then Buddha Dharma becomes mundane Dharma. The one mind is truly unmoving, the two views create differences. Within the same Dharma, different understandings of ordinary and holy arise. If one understands the essence of neither male nor female, then one can manifest the thirty-two marks, sitting upon a treasure lotus. If one clings to the form of male or female, one is constantly bound to the twenty-five realms of existence, sinking in the sea of ignorance. Therefore, it is known that the power of faith reaches, uttering truthful words, can be verified. Directly witnessing the Dharma, one suddenly understands the mind is Buddha. Question: This is still narrating ancient quotations, what is the Buddha of this very moment? Answer: Now, a single thought just
起。了不可得。無有處所。是過去佛。過去不有。未來亦空。是未來佛。即今唸唸不住。是現在佛。但一念起時。莫執莫斷。不取不捨。則三際無蹤。一念圓具十法界。非因非果而因而果之法。若能如是一念而達者。則唸唸相應。唸唸成佛。凡聖悉等。今古皆齊。故云了了識心。惺惺見佛。是佛是心。是心是佛。唸唸佛心。心心念佛。欲得早成。戒心自律。凈戒律。心凈心即佛。除此心。王更無別佛。欲求萬法。莫染一物。心性雖空含真體實。入此法門。端坐成佛。如是則十方諸佛。同一法身。若慾念外施功。心外求佛。便落他境。無有得時。遂即前後情生。凡聖緣起。徒經時劫。枉用功夫。所以華嚴論云。不如一念緣起無生。超彼三乘權學等見。
問。一念成佛已入信門。如何得目前了了分明而見。
答。目前無物。是真見佛。如文殊師利巡行經。以經中說文殊。遍巡五百比丘房。皆見寂定。因以為名。最後難捨利弗。以顯甚深般若。問舍利弗言。我時見汝。獨處一房。結加趺坐。折伏其身。汝為當坐禪耶不耶。答云坐。難云。為當欲令未斷者斷故。坐禪耶等。因此廣顯性空無得之理意。五百比丘從座而起。於世尊前。高聲唱言。從今已去。更不復見文殊身。不復聞其名字。如是方處。速應舍離。所有
【現代漢語翻譯】 現代漢語譯本： 起，了不可得（不可獲得）。無有處所（沒有固定的處所）。這是過去佛（過去諸佛的狀態）。過去已不存在，未來也是空無。這是未來佛（未來諸佛的狀態）。當下每一念頭都在生滅不住。這是現在佛（現在諸佛的狀態）。只要一念生起時，不要執著，不要斷滅，不取不捨，那麼過去、現在、未來三際就了無軌跡。一念之中圓滿具備十法界。這是非因非果，卻又因因而果的法則。如果能這樣在一念中通達，那麼唸唸相應，唸唸成佛。凡夫和聖人完全平等，過去和現在完全一致。所以說，明明白白地認識自己的心，清清楚楚地見到佛。佛就是心，心就是佛。念念不忘佛心，心心念著佛。想要早日成就，就要用戒律約束自己。清凈的戒律，心清凈，心就是佛。除了這顆心，再沒有別的佛。想要尋求萬法，就不要沾染任何事物。心性雖然是空，卻包含著真實的本體。進入這個法門，端坐就能成佛。這樣，十方諸佛，都是同一個法身。如果想要在念頭之外施加功夫，在心外尋求佛，就會落入外境，永遠無法得到。於是就會產生前後情執，凡夫和聖人的因緣生起，白白地經過漫長的時間，枉費功夫。所以《華嚴論》說，不如一念緣起無生，超越那些三乘權教的學習和見解。
問：一念成佛已經進入了信門，如何才能在目前了了分明地見到佛？
答：目前沒有事物，才是真正見到佛。就像《文殊師利巡行經》所說，經中說文殊（Manjushri，智慧的象徵）普遍巡視五百比丘（bhiksu，佛教僧侶）的房間，都見到他們處於寂靜禪定的狀態，因此而得名。最後為難捨利弗（Sariputra，佛陀的十大弟子之一），以此來彰顯甚深的般若（prajna，智慧）。問舍利弗說：『我時常看見你，獨自在一個房間里，結跏趺坐（坐禪的姿勢），折伏你的身心。你是在坐禪嗎？』舍利弗回答說：『是的，我在坐禪。』文殊菩薩問道：『你是爲了讓那些沒有斷除煩惱的人斷除煩惱而坐禪嗎？』因此廣泛地闡明了性空無所得的道理。五百比丘從座位上站起來，在世尊（釋迦牟尼佛）面前，高聲唱言：『從今以後，我們不再看見文殊菩薩的身影，不再聽見他的名字。』像這樣的地方，應該迅速舍離所有。
【English Translation】 English version: The arising is unattainable and without a fixed location. This is the past Buddha (Buddhas of the past). The past does not exist, and the future is also empty. This is the future Buddha (Buddhas of the future). Each thought in the present moment is constantly arising and ceasing. This is the present Buddha (Buddhas of the present). As soon as a thought arises, do not cling to it, do not cut it off, do not grasp it, do not reject it. Then the three times (past, present, and future) will be without trace. Within a single thought, the ten Dharma realms are fully present. This is the Dharma that is neither cause nor effect, yet it is both cause and effect. If one can realize this in a single thought, then thought after thought will be in accord, and thought after thought will become Buddha. Ordinary beings and sages are completely equal, and the past and present are completely the same. Therefore, it is said, 'Clearly recognize the mind, and vividly see the Buddha.' The Buddha is the mind, and the mind is the Buddha. Thought after thought, be mindful of the Buddha-mind; mind after mind, be mindful of the Buddha. If you want to achieve enlightenment quickly, discipline yourself with precepts. Pure precepts, a pure mind, the mind is the Buddha. Apart from this mind, there is no other Buddha. If you want to seek the myriad dharmas, do not be attached to anything. Although the nature of the mind is empty, it contains the true essence. Enter this Dharma gate, and you can become a Buddha by sitting in meditation. In this way, all the Buddhas of the ten directions share the same Dharma body. If you want to exert effort outside of your thoughts, and seek the Buddha outside of your mind, you will fall into external realms and never attain enlightenment. Then, emotional attachments will arise, and the conditions for ordinary beings and sages will arise, wasting time and effort in vain. Therefore, the Huayan Sutra says, 'It is better to realize the unarising of conditioned arising in a single thought, surpassing the provisional teachings and views of the three vehicles.'
Question: If one thought becomes a Buddha and has already entered the gate of faith, how can one see it clearly and distinctly at present?
Answer: When there is nothing in front of you, that is the true seeing of the Buddha. As the 'Manjushri's Circumambulation Sutra' says, the sutra says that Manjushri (Manjushri, symbol of wisdom) universally toured the rooms of five hundred bhikshus (bhiksu, Buddhist monks), and saw them all in a state of quiet samadhi, hence the name. Finally, he challenged Sariputra (Sariputra, one of the Buddha's ten great disciples) to reveal the profound prajna (prajna, wisdom). He asked Sariputra, 'I often see you alone in a room, sitting in the lotus position (meditation posture), subduing your body and mind. Are you meditating?' Sariputra replied, 'Yes, I am meditating.' Manjushri Bodhisattva asked, 'Are you meditating to help those who have not cut off their afflictions to cut them off?' Therefore, he extensively explained the principle of emptiness and non-attainment. The five hundred bhikshus rose from their seats and, in front of the World Honored One (Shakyamuni Buddha), loudly proclaimed, 'From now on, we will no longer see the form of Manjushri Bodhisattva, nor will we hear his name.' Such places should be quickly abandoned.
文殊一切住處。亦莫趣向。所以者何。文殊煩惱解脫一相說故等。舍利弗。令文殊為決了。文殊言。實無文殊而可得故。若實無文殊可得者。彼亦不可見等。廣為說法。四百比丘漏盡得果。一百比丘更謗。陷入地獄。后還得道。廣如彼說。所以無見是真見。無聞是真聞。不見不聞文殊。是真見真聞文殊矣。若不信此說。雖起謗而陷獄。以曾聞故。終熏種而得道。何況聞而信耶。則成道不隔於一念。故知宗鏡。見聞無不獲益矣。所以寶積經云。無畏女言。大迦葉。諸法永無。不可示現。是故大迦葉。一切法皆無。若法本無。云何可見彼清凈法界。大迦葉。若欲見清凈如來。彼善男子善女人。應善凈自心。時大迦葉語無畏言。云何善凈自心。女言。大迦葉。如自身真如。及一切法真如。若信彼者。不作不失。如是見自心清凈故。迦葉問言。自心以何為體。女言。空為體。若證彼空。信自身故。即信真如空。以一切法性寂靜故。又云。如來者。即虛空界。是故虛空即是如來。此中無一物可分別者。華手經云。一切法如即是如來。如來即是一切法如。是故世尊。無所住處。是如來義。又報化如影。空無去來。心凈佛現。則云佛來。佛亦不來。心垢不現。即云佛去。佛亦不去。斯即來而非來。去而非去。佛既無來去。心亦不生滅
【現代漢語翻譯】 現代漢語譯本 文殊菩薩的一切住處，也不要執著追求。為什麼呢？因為文殊菩薩所說的煩惱解脫，是平等一相的緣故。舍利弗，讓文殊菩薩來為大家決斷疑惑。文殊菩薩說：『實際上沒有一個可以得到的文殊。』如果實際上沒有文殊可以得到，那麼文殊也是不可見的等等。』文殊菩薩廣泛地為大家說法，四百個比丘斷盡煩惱，證得阿羅漢果。一百個比丘反而誹謗，因此墮入地獄。後來又因為曾經聽聞佛法而最終得道。這些詳細的內容都記載在那部經中。所以，『無見』才是真正的見，『無聞』才是真正的聞。不見不聞的文殊，才是真正見到、聽聞到文殊。如果不相信這種說法，即使因為誹謗而墮入地獄，也會因為曾經聽聞佛法的緣故，最終被佛法熏習而種下善根，從而得道。更何況是聽聞佛法並且相信的人呢？那麼成就佛道，就只在一念之間。所以要知道，《宗鏡錄》中說，見聞佛法沒有不獲得利益的。 所以《寶積經》中說，無畏女說：『大迦葉，一切諸法都是永恒不存在的，無法用現象來顯示。』所以，大迦葉，一切法都是空無的。如果法本來就是空無的，又怎麼能見到那清凈的法界呢？大迦葉，如果想要見到清凈的如來，那些善男子善女人，應當好好地清凈自己的心。』當時大迦葉問無畏女說：『怎樣才能好好地清凈自己的心呢？』無畏女說：『大迦葉，就像自身真如，以及一切法真如一樣。如果相信這些，就不會造作，也不會失去。這樣見到自己的心清凈的緣故。』迦葉問說：『自心以什麼為本體呢？』無畏女說：『以空為本體。如果證悟了那個空性，相信自身，就是相信真如空，因為一切法的自性都是寂靜的。』 經中又說：『如來，就是虛空界。所以虛空就是如來。』這裡面沒有一樣東西是可以分別的。《華手經》中說：『一切法如就是如來，如來就是一切法如。』所以世尊沒有固定的住處，這就是如來的意義。』 還有，應化身如影子一般，空無，沒有來去。心清凈，佛就顯現，就說佛來了。佛實際上沒有來。心污垢，佛就不顯現，就說佛去了。佛實際上也沒有去。這就是來而非來，去而非去。佛既然沒有來去，心也就沒有生滅。
【English Translation】 English version Do not seek or cling to any of Manjushri's (Bodhisattva of Wisdom) abodes. Why? Because Manjushri speaks of the liberation from afflictions as being of a single, equal nature. Shariputra (one of the Buddha's chief disciples), let Manjushri resolve your doubts. Manjushri says, 'In reality, there is no Manjushri to be obtained.' If in reality there is no Manjushri to be obtained, then he is also not visible, and so on.' Manjushri extensively preached the Dharma, and four hundred monks exhausted their outflows and attained the fruit of Arhatship. One hundred monks instead slandered, and thus fell into hell. Later, they regained the path due to their previous hearing of the Dharma. The details are as described in that scripture. Therefore, 'no seeing' is true seeing, and 'no hearing' is true hearing. Not seeing or hearing Manjushri is truly seeing and hearing Manjushri. If one does not believe this teaching, even if one falls into hell due to slander, one will eventually be influenced by the seeds of Dharma and attain the path because of having heard it before. How much more so for those who hear and believe? Then, the attainment of the path is not separated by even a single thought. Therefore, know that in the 'Zong Jing Lu', there is no seeing or hearing that does not bring benefit. Therefore, the 'Ratnakuta Sutra' says, the Fearless Woman said, 'Mahakashyapa (one of the Buddha's principal disciples), all dharmas (phenomena) are eternally non-existent and cannot be shown through appearances.' Therefore, Mahakashyapa, all dharmas are empty. If dharmas are originally empty, how can one see that pure Dharma realm? Mahakashyapa, if you wish to see the pure Tathagata (Buddha), those good men and good women should purify their own minds well.' At that time, Mahakashyapa asked the Fearless Woman, 'How can one purify one's own mind well?' The woman said, 'Mahakashyapa, like one's own Suchness (true nature) and the Suchness of all dharmas. If one believes in these, one will not create or lose. Thus, seeing one's own mind as pure.' Kashyapa asked, 'What is the essence of one's own mind?' The woman said, 'Emptiness is the essence. If one realizes that emptiness and believes in oneself, one believes in the emptiness of Suchness, because the nature of all dharmas is quiescent.' The sutra also says, 'The Tathagata is the realm of empty space. Therefore, empty space is the Tathagata.' There is nothing in this that can be distinguished. The 'Hua Shou Sutra' says, 'All Dharma-Suchness is the Tathagata, and the Tathagata is all Dharma-Suchness.' Therefore, the World Honored One has no fixed abode; this is the meaning of the Tathagata.' Furthermore, the manifested body is like a shadow, empty, without coming or going. When the mind is pure, the Buddha appears, and it is said that the Buddha has come. But the Buddha has not actually come. When the mind is defiled, the Buddha does not appear, and it is said that the Buddha has gone. But the Buddha has not actually gone. This is coming but not coming, going but not going. Since the Buddha has no coming or going, the mind also has no birth or death.
。如是解者。可見真佛矣。故金剛經云。若人言。如來若來若去若坐若臥。是人不解我所說義。如來者。無所從來。亦無所去。故名如來。則知若人若法。俱不出一如之道。如是通達。六根所對。無非見自性如如佛矣。此以不見為真見。見實為真佛。肇法師云。佛者何也。蓋窮理盡性。大覺之稱也。生法師云。以見實為佛。如是則亦名真見道。亦名真供養。
問。如何是真供養。
答。契如理之心。無見佛之想。了自法身。是真供養。寶積經云。真供養者。無佛想。無能見佛。何況供養。若供養佛。當供養自身。
問。自身如何供養。
答。若捨己徇塵。是名違背。能迴光反照。隨順真如。境智冥合。是真供養。故維摩經云。無前無後。一時供養。此是運無舍無得之意。起一際平等之心。則遍十方供養一切如來。盡法界含靈。一時受潤。如是之供。施莫大焉。所以寶雨經云。如理思惟。即是供養一切如來。
問。云何如理思惟。
答。但一切不思惟。是真思惟。以頓悟一心。無法可思量故。是以十方諸佛。證心成道。故稱如理。若了自心。能順佛旨。即是供養一切如來。若不依此如理悟心。則隨事施為。心外見佛。設經多劫。皆不成真實供養。為背諸佛指授故。如華嚴經頌云。
【現代漢語翻譯】 現代漢語譯本：這樣理解，才能見到真正的佛。所以《金剛經》說：『如果有人說，如來有來有去、有坐有臥，這個人就不理解我所說的意義。如來，無所從來，亦無所去，所以名叫如來。』由此可知，若人若法，都不出一如之道。這樣通達，六根所對，無非見到自性如如佛了。這是以不見為真見，見實相為真佛。肇法師說：『佛是什麼呢？是窮究真理、徹悟自性的，大覺悟者的稱謂。』生法師說：『以見實相為佛。』這樣，也就名為真見道，也名為真供養。
問：什麼是真供養？
答：契合如理之心，沒有見佛的念想，了悟自身法身，就是真供養。《寶積經》說：『真供養，是沒有佛的念想，沒有能見佛的人，何況是供養。如果供養佛，應當供養自身。』
問：自身如何供養？
答：如果捨棄自己而順從塵俗，這叫做違背。能夠迴光反照，隨順真如，境與智冥合，就是真供養。所以《維摩詰經》說：『無前無後，一時供養。』這是運用無舍無得的意念，生起一際平等之心，就遍及十方供養一切如來，整個法界包含的眾生，一時都得到滋潤。這樣的供養，沒有比這更大的了。所以《寶雨經》說：『如理思惟，就是供養一切如來。』
問：怎樣是如理思惟？
答：只要一切都不思惟，就是真思惟。因為頓悟一心，沒有法可以思量。因此十方諸佛，證悟心性而成就道果，所以稱為如理。如果了悟自心，能夠順應佛的旨意，就是供養一切如來。如果不依此如理悟心，那麼隨事施為，心外見佛，即使經過多劫，都不能成就真實的供養。因為違背了諸佛的指授。如《華嚴經》的偈頌說：
【English Translation】 English version: Understanding in this way, one can see the true Buddha. Therefore, the Diamond Sutra says, 'If someone says that the Tathagata (如來) [Thus Come One] comes or goes, sits or lies down, that person does not understand the meaning of what I say. The Tathagata (如來) [Thus Come One] comes from nowhere and goes nowhere, hence the name Tathagata (如來) [Thus Come One].' From this, we know that neither person nor Dharma (法) [teachings] goes beyond the One Suchness (一如之道) [the path of oneness]. Understanding this, the six senses encounter nothing but seeing the self-nature, the Thusness Buddha (如如佛) [the Buddha of Suchness]. This is taking non-seeing as true seeing, and seeing reality as the true Buddha. Dharma Master Zhao (肇法師) said, 'What is Buddha? It is the title for one who has exhausted the principles and fully realized their nature, a greatly enlightened one.' Dharma Master Sheng (生法師) said, 'Taking seeing reality as Buddha.' Thus, it is also called true seeing the path, and also called true offering.
Question: What is true offering?
Answer: To be in accord with a mind that is in accordance with principle, without the thought of seeing a Buddha, and understanding one's own Dharmakaya (法身) [Dharma body], is true offering. The Ratnakuta Sutra (寶積經) [Collection of Treasures Sutra] says, 'True offering is without the thought of Buddha, without one who can see Buddha, let alone making offerings. If offering to the Buddha, one should offer to oneself.'
Question: How does one offer to oneself?
Answer: If one abandons oneself to follow the dust (塵) [worldly desires], this is called disobedience. Being able to turn the light inward and reflect, following Suchness (真如) [true thusness], where the realm and wisdom merge in darkness, is true offering. Therefore, the Vimalakirti Sutra (維摩經) [Vimalakirti Nirdesa Sutra] says, 'Without before, without after, offering at once.' This is using the intention of no abandonment and no attainment, giving rise to a mind of equality in all realms, then one universally offers to all Tathagatas (如來) [Thus Come Ones] in the ten directions, and all sentient beings (含靈) [containing spirits] in the entire Dharma Realm (法界) [realm of Dharma] are nourished at once. Such an offering is the greatest of all. Therefore, the Ratnamegha Sutra (寶雨經) [Precious Rain Sutra] says, 'Thinking in accordance with principle is offering to all Tathagatas (如來) [Thus Come Ones].'
Question: How is thinking in accordance with principle?
Answer: Simply not thinking about anything is true thinking. Because of the sudden enlightenment of the one mind, there is no Dharma (法) [teaching] that can be contemplated. Therefore, all the Buddhas of the ten directions attain the Way (道) [path] by realizing their minds, hence it is called being in accordance with principle. If one understands one's own mind and can follow the Buddha's will, it is offering to all Tathagatas (如來) [Thus Come Ones]. If one does not rely on this understanding of the mind in accordance with principle, then acting according to events and seeing the Buddha outside the mind, even after many kalpas (劫) [eons], one will not achieve true offering, because one has turned one's back on the instructions of all the Buddhas. As the Avatamsaka Sutra (華嚴經) [Flower Garland Sutra] says in its verses:
設於唸唸中。供養無量佛。未知真實法。不名為供養。云何真實法。所謂了心真如無生之旨故。是以思益經問云。誰能供養佛。佛言。能通達無生際者。文殊般若經云。佛問文殊。汝云何供養佛。答言。世尊。若幻人心數滅。我則供養佛。臺教云。供養佛者。只是隨順佛語。今順佛教。修三觀心。即是供養佛。為破五住得解脫故。即供養法。三諦理和。即供養僧。又眾行心資觀智心。即供養佛。觀智心開發境界。即供養法。境智心和。即供養僧。此是真實供養。亦名法供養。如義海云。謂以無生心中。施一切珍寶。乃至微塵。皆能攝於法界。即以此法界塵而作供養。此供養。乃至遍通三世一切諸如來前。無不顯現。彼諸如來無不攝受。何以故。由塵即法界。是理與佛法界相應。是故遍至一切。名廣大供養。無空過者。何謂無空過。以心通即法通。法遍即心遍。一切處無非見理故。悉皆通達。則是一一承事無空過者。亦不礙香華等種種供養。以內外唯心故。破執顯宗。故有是說。又若於正觀心中。不唯供養。乃至行道禮拜。一切施為。皆須就已。方得其力。如三藏勒那云。正觀修誠禮者。此明自禮自身佛。不緣他境他身佛。何以故。一切眾生。自有佛性平等本覺。隨順法界。緣起熾然。但為迷故。唯敬他身。己身佛性。
【現代漢語翻譯】 現代漢語譯本 安立於每一個念頭之中，供養無量的佛。如果不知道真實的佛法，就不能稱之為供養。什麼是真實的佛法呢？就是了悟心性的真如，達到無生的境界。所以《思益經》中問道：『誰能夠供養佛？』佛回答說：『能夠通達無生之境界的人。』《文殊般若經》中說：佛問文殊菩薩：『你如何供養佛？』文殊菩薩回答說：『世尊，如果虛幻的人心和念頭都滅盡了，我就供養了佛。』 天臺宗的教義說：『供養佛，就是隨順佛的教誨。』現在隨順佛教，修習空、假、中三觀，就是供養佛。爲了破除五住煩惱，得到解脫，就是供養法。三諦之理圓融無礙，就是供養僧。又以眾多的修行之心，資助觀智之心，就是供養佛。觀智之心開發境界，就是供養法。境界與智慧之心圓融無礙，就是供養僧。這才是真實的供養，也叫做『法供養』。 如《義海》所說：『以無生之心，佈施一切珍寶，乃至微塵，都能攝入法界。』就用這法界中的微塵來作供養。這種供養，乃至遍及三世一切諸如來之前，沒有不顯現的。那些如來沒有不攝受的。為什麼呢？因為微塵即是法界，這個道理與佛的法界相應，所以遍及一切處，名為廣大供養，沒有空過之處。 什麼叫做沒有空過之處呢？因為心通達，就是法通達；法周遍，就是心周遍。一切處沒有不是見到真理的，全部都通達，就是一一承事都沒有空過之處。也不妨礙香、花等等種種供養，因為內外都是唯心所現。破除執著，顯明宗義，所以有這樣的說法。 又如果在正觀的心中，不只是供養，乃至行道、禮拜，一切的施為，都必須就自身來做，才能得到它的力量。如三藏勒那（Tripitaka Ratna，寶藏）所說：『正觀修習真誠的禮拜，這是說明自己禮拜自身之佛，不攀緣其他的境界、其他的身佛。』為什麼呢？一切眾生，自有佛性，平等本覺，隨順法界，緣起熾然。只是因為迷惑的緣故，只敬重他身，而忽略了自身的佛性。
【English Translation】 English version Establishing in every thought, offering to immeasurable Buddhas. If one does not know the true Dharma, it cannot be called offering. What is the true Dharma? It is realizing the true nature of the mind, reaching the state of no-birth. Therefore, the Si Yi Jing (Seng-i ching, Sutra of the Thoughtful Inquiry of Vimalakirti) asks: 'Who can make offerings to the Buddha?' The Buddha replies: 'One who can understand the realm of no-birth.' The Manjushri Prajna Sutra (Wenshu banruo jing, Manjushri's Wisdom Sutra) says: The Buddha asked Manjushri Bodhisattva: 'How do you make offerings to the Buddha?' Manjushri Bodhisattva replied: 'World Honored One, if the illusory human mind and thoughts are extinguished, then I have made offerings to the Buddha.' The Tiantai (T'ien-t'ai) school's doctrine says: 'Offering to the Buddha is simply following the Buddha's teachings.' Now, following the Buddha's teachings, cultivating the three contemplations of emptiness, provisional existence, and the middle way, is offering to the Buddha. To break through the five categories of delusion and attain liberation is offering to the Dharma. The perfect harmony of the three truths is offering to the Sangha. Furthermore, using the mind of numerous practices to support the mind of contemplative wisdom is offering to the Buddha. The mind of contemplative wisdom developing the realm is offering to the Dharma. The perfect harmony of the realm and the wisdom mind is offering to the Sangha. This is the true offering, also called 'Dharma offering'. As the Yi Hai (Yi Hai, Ocean of Meaning) says: 'Using the mind of no-birth to give all treasures, even a mote of dust, can encompass the Dharma realm.' Use this mote of dust in the Dharma realm to make offerings. This offering, even reaching before all the Tathagatas (Rulai, Thus Come Ones) of the three times, is not without manifestation. Those Tathagatas are not without receiving it. Why? Because a mote of dust is the Dharma realm, this principle corresponds to the Buddha's Dharma realm, therefore it pervades all places, called vast offering, without any passing in vain. What is meant by not passing in vain? Because when the mind is connected, the Dharma is connected; when the Dharma is pervasive, the mind is pervasive. There is no place where one does not see the truth, all are completely understood, which means that every service is not in vain. It also does not hinder incense, flowers, and other various offerings, because both inside and outside are manifestations of the mind only. Breaking through attachments and revealing the essence, therefore there is such a saying. Furthermore, if in the mind of right contemplation, not only offering, but even walking the path, prostrating, and all actions, must be done based on oneself in order to obtain its power. As Tripitaka Ratna (Sanzang Lena, Treasure of the Three Baskets) says: 'Right contemplation cultivating sincere prostration, this explains that one is prostrating to the Buddha within oneself, not clinging to other realms or other Buddha bodies.' Why? All sentient beings inherently possess Buddha-nature, equal and original enlightenment, following the Dharma realm, the arising of conditions is blazing. It is only because of delusion that one only respects other bodies and neglects one's own Buddha-nature.
妄認為惡。若能反照本覺。則解脫有期。經云。不觀佛。不觀法。不觀僧。以見自身他身平等正法性故。如涉遠道。要藉自身。欲見佛性。要觀己佛。體同無二。是名正觀禮。
問。若心外無相。相外無心。如是圓通。名真供養者。云何教中說供養諸佛。得福無量。
答。如前已說。諦了一心。理事無礙。云何堅執疑境疑心。故維摩經云。各見世尊在其前。法華經偈云。乾闥緊那羅。各供養其佛。牛頭初祖釋云。如觀貪即見貪性。貪即是眾生。悟貪性智即是佛。貪眾生自見佛在其前。一切例爾。又各供養其佛者。即是於一一法門。各自發明。如理思惟。即是各供養佛。設爾。事法香華供養者。經云。十方諸佛。機宜感出。既隨感現。何離自心。如靈山四眾八部。各隨根力心念。見佛不同。如龍見是大龍王。鬼見是大鬼王等。則心外無法之詮。有文有理。空外執色之見。無理無文。設有惡慧邪見之人。抱疑不信之者。擬陳狂解強欲破之。似將一蚊嘴擬吸大海之水。如以十指爪。欲壞妙高之山。我此圓頓之詮。真如之理。如刀斷水。似風吹光。徒自勞神。反招深咎。
問。如上剖析。義理雖明。猶是因他方便強說。云何得如今親自現證。得見自心之佛。
答。當自審問。
問。如何審問。
答。還就人覓。豈有歇時。欲絕纖疑。應須親到。
問。豈無他助之力。發自智照之心。
答。無正無助。非自非他。若以智求智則成解。解背圓宗。若起照心。照則立境。隨照失旨。皆是彰事。不契斯宗。若了真心。自然無心合道。合道則言語道斷。無心則境智俱閑。如龐居士偈云。須彌頹。五嶽崩。大海竭。十方空。乾坤尚納毛頭裡。日月猶潛毫相中。此是西國那提子。示疾不起現神通。妙德啟口問不二。忘言入理顯真宗。
問。如上所說。即心成佛之旨。事已皎然。只如禪宗從上先德云。如今須知十方諸佛出身處。空知有佛。不得成佛。如何是諸佛出身處。
答。石牛生象子。木女孕嬰兒。諸佛從中出。最初成道時。
問。既眾生已成。理事圓備。則諸佛何以出世。更化眾生。
答。眾生不如是知。所以須化。故經云。俱同一性。所謂無性。大悲相續。救度眾生。隨門不同。種種有異。約成佛門。一切成也。同一無性。故得現成。妄性本虛。生元是佛。真性叵得。非今始成。故皆成也。物物無性。故成種智。證斯同體。而起大悲。一得永常。故云相續。只由不知無性故。教化不絕。雖現報化。法體不遷。如隨色之摩尼。眾相現而本體不動。似應聲之虛谷。群響發
【現代漢語翻譯】 現代漢語譯本 答：還要向人尋求，難道有停止的時候嗎？想要斷絕細微的疑惑，應當親自證到。
問：難道沒有其他助力的力量，能從智慧觀照之心生髮出來嗎？
答：沒有正助，非自非他。如果用智慧去尋求智慧，那就成了知解，知解背離了圓滿的宗旨。如果生起觀照之心，觀照就設立了境界，隨著觀照就失去了宗旨，這些都是在彰顯事相，不契合這個宗旨。如果了悟真心，自然無心而與道相合。與道相合，那麼言語的道路就斷絕了；無心，那麼境界和智慧都空閑了。如同龐居士的偈語所說：『須彌山崩塌，五嶽傾倒，大海乾涸，十方空無，乾坤尚且能容納在毛尖里，日月仍然潛藏在毫毛相中。』這位是西國的那提子（Nādaputra，耆那教的創始人），示現疾病不起，展現神通。妙德菩薩開口問不二法門，忘卻言語而入于真理，顯現了真宗。
問：如上面所說，即心成佛的宗旨，事理已經很明白了。只是禪宗歷代先德說：『如今要知道十方諸佛出身的地方。』只知道有佛，卻不能成佛。什麼是諸佛出身的地方？
答：石牛生出象的幼崽，木女懷了嬰兒。諸佛從中出生，最初成道的時候。
問：既然眾生已經成就，事理圓滿具備，那麼諸佛為什麼還要出世，再次教化眾生？
答：眾生不如實地知道這個道理，所以需要教化。所以經中說：『都同一體性，所謂無性。大悲心相續不斷，救度眾生。』隨著法門不同，種種有所差異。從成佛的法門來說，一切都已成就。同一無性，所以能夠現成。妄性本來是虛妄的，生元就是佛。真性不可得，不是現在才成就的，所以都已成就。物物無性，所以成就一切種智。證悟這個同體，而生起大悲心。一旦獲得就永遠常在，所以說相續不斷。只因爲不知道無性，所以教化才不會斷絕。雖然示現應化身，法體卻不會改變。如同隨著顏色而改變的摩尼寶珠（Maṇi，如意寶珠），各種相貌顯現而本體不動。好像迴應聲音的空谷，各種聲響發出而空谷本身不變。
【English Translation】 English version Answer: Still seeking from others? Will there ever be a time of cessation? To sever subtle doubts, one must personally arrive.
Question: Is there no other assisting power that arises from the mind of wisdom and illumination?
Answer: There is no principal or assistant, neither self nor other. If one uses wisdom to seek wisdom, it becomes understanding, and understanding deviates from the perfect teaching. If one raises a mind of illumination, illumination establishes a realm, and following illumination, one loses the essence. All of these are manifesting phenomena and do not accord with this teaching. If one understands the true mind, naturally one is without mind and unites with the Dao. Uniting with the Dao, the path of words is cut off; without mind, both realm and wisdom are at leisure. As Layman Pang's verse says: 'Mount Sumeru collapses, the five peaks crumble, the great sea dries up, the ten directions are empty. The universe still fits within the tip of a hair, the sun and moon still hide within the mark of a hair.' This is Nādaputra (founder of Jainism) of the Western Country, showing illness and not rising, manifesting supernatural powers. Mañjuśrī opens his mouth to ask about non-duality, forgetting words and entering into truth, revealing the true teaching.
Question: As said above, the principle of 'mind is Buddha' is already clear. But Zen masters of the past have said, 'Now you must know the birthplace of all Buddhas in the ten directions.' Knowing only that there is a Buddha, one cannot become a Buddha. What is the birthplace of all Buddhas?
Answer: A stone cow gives birth to an elephant calf, a wooden woman conceives an infant. Buddhas emerge from within, at the time of their initial enlightenment.
Question: Since sentient beings are already accomplished and principle and phenomena are perfectly complete, why do Buddhas still appear in the world to further transform sentient beings?
Answer: Sentient beings do not know this truth as it is, so they need to be transformed. Therefore, the sutra says: 'All are of the same nature, which is called no-nature. Great compassion continues without interruption, saving sentient beings.' According to different doors, there are various differences. From the perspective of the door of becoming a Buddha, everything is already accomplished. Being of the same no-nature, it is thus readily accomplished. Deluded nature is originally empty, the origin of birth is Buddha. True nature cannot be obtained, it is not just now accomplished, so all are already accomplished. All things are without nature, so they accomplish all-knowing wisdom. Realizing this same body, great compassion arises. Once obtained, it is eternally constant, so it is said to continue without interruption. It is only because of not knowing no-nature that teaching is not cut off. Although manifesting responsive and transformed bodies, the Dharma body does not change. Like a Maṇi (wish-fulfilling jewel) that changes with color, various appearances manifest but the essence does not move. Like an empty valley that responds to sound, various sounds arise but the valley itself does not change.
而起處無心。不著自他。豈見眾生之相。本非出沒。常冥大覺之原。華嚴經云。佛身無有生。而能示出生。法性如虛空。諸佛于中住。又頌云。無體無住處。亦無生可得。無相亦無形。所現皆如影。思益經云。大迦葉言。善男子。幻所化人。離於自相。無異無別。無所志願。汝亦如是耶。若如是者。汝云何能利益無量眾生。網明言。阿耨多羅三藐三菩提性。即是一切眾生性。一切眾生性。即是幻性。幻性即是一切法性。於是法中。我不見有利。不見無利。又云。網明菩薩白佛言。世尊。若有菩薩。希望功德利。而發菩提心者。不名發大乘也。所以者何。一切法無功德利。以無有對處故。若有眾生可度。而求功德之利。斯則心外見法。全不識心。何名發大乘心也。以絕待心。無對處故。如楞伽經云。佛語外道言。若能了達有無等法。一切皆是自心所見。不生分別。不取外境。于自處住。自處住者。是不起義。不起於何。不起分別。此是我法。非汝有也。我法者。即眾生心也。以不知不信故。自成疏外。有亦同無。所以祖師西來。只為直示眾生。令自知有。頓入凡聖平等真原。如勝天王般若經云。菩薩摩訶薩。行般若波羅蜜。得心微細。作是思惟。世間熾然大火之聚。所謂貪慾火。瞋恚煙。愚癡闇。云何當令一切眾生皆得
出離。若能通達諸法平等。名為出離。如實知法。猶如幻相。善觀因緣。而不分別。是以若欲舍劣就勝。厭異忻同。欲令凡聖一倫。垢凈平等者。無有是處。但明宗鏡。萬法自齊。即究竟出離三界火宅義。亦是與諸子同住秘密藏義。如雲。若夫以齊而齊不齊者。未齊矣。以齊而齊于齊者。未齊焉。余聞善齊天下者。以不齊而齊天下者也。何須夷岳實淵。然後方平。續鳧截鶴。於焉始等。故知但了法法皆如。自然平等。則青松綠蕙不見短長。鵬翥蜎飛。自忘大小。如肇論云。是以經云諸法不異者。豈曰續鳧截鶴。夷岳盈壑。然後無異哉。誠以不異於異故。雖異而不異耳。乃至經云。般若與諸法。亦不一相。亦不異相。信矣。莊子南華經云。長者不為有餘。短者不為不足。故鳧脛雖短。續之則憂。鶴脛雖長。斷之則悲。故性長非所斷。性短非所續。以明境智雖異而同。不待同而後同也。若能如上了達同異二門。或諸佛出世不出世。眾生可度不可度。乃至有無高下。皆絕疑矣。若執同則滯寂。若執異則兩分。迷此同異二門。皆智不自在。金剛辯宗云。以有鏡故。男女之像于中現。以有法身故。而能處處應現往。只緣鏡中本無像。所以能現男女像。佛身本無身。所以能現一切身。眾生機感。無緣之慈任運能應。若定有身。即為
所礙。肇論云。佛非天非人。而能天能人耳。故一切菩薩。皆以無所得為方便。能入無量無邊塵勞幻網。以心外無法故。方成無所得慧。若心外有一毫所得。云何成無緣之慈。同體之化。以宗鏡明。故能廣照世間。觀生也。如石女之懷兒。觀住也。若陽焰之翻浪。觀異也。同浮雲之萬變。觀死也。猶狂華之謝空。是以深達無生。知皆無我。空生空滅。幻墜幻升。愍彼愚迷。盲無慧目。遂乃發無能作之智照。開無所舍之檀門。秉自性空之戒心。具無所起之精進。圓無所傷之法忍。修無所住之禪門。了無身而相好莊嚴。達無說而縱橫辯說。遊戲性空之世界。建立水月之道場。陳列如幻之供門。供養影響之善逝。遍習空華之萬行。施為谷響之度門。降伏映象之魔軍。大作夢中之佛事。廣度如化之含識。同證寂滅之菩提。
問。絕待真心。本無名相。云何成佛。又作異生。若云隨順世法立此假名。又因何法而得成立。
答。實際理中。本無凡聖可得。以一切眾生。迷無性理。以無性故。不覺起妄。于真空中。妄立名相。故名為凡。了名相空。複稱為聖。凡聖之號。因五法成。猶如幻化。名相非真。且如幻以術成。形因業有。術業俱假。形幻同空。俱有迷悟之名。本無凡聖之體。五法者。瑜伽論云。一名。二相。三
【現代漢語翻譯】 現代漢語譯本： 所障礙。《肇論》說：『佛非天非人，而能天能人罷了。』所以一切菩薩，都以無所得作為方便，能夠進入無量無邊的塵勞幻網。因為心外無法，才成就無所得的智慧。如果心外有一絲一毫的所得，怎麼能成就無緣之慈、同體之化呢？因為宗鏡明澈，所以能夠廣泛照耀世間。 觀察生，如同石女懷孩子；觀察住，如同陽焰翻滾波浪；觀察異，如同浮雲萬般變化；觀察死，猶如狂花凋謝于空。因此深刻通達無生，知道一切皆無我。空生空滅，幻墜幻升。憐憫那些愚昧迷惑的人，盲目而沒有智慧的眼睛，於是發起無能作的智慧之光，開啟無所舍的佈施之門，秉持自性空的戒心，具足無所起的精進，圓滿無所傷的法忍，修習無所住的禪定之門，了知無身而相好莊嚴，通達無說而縱橫辯說，遊戲于性空的世界，建立水月般的道場，陳列如幻的供養之門，供養如影如響的善逝（佛的稱號），普遍修習空華般的萬行，施行谷響般的度化之門，降伏映象般的魔軍，大作夢中的佛事，廣度如幻的含識（眾生），共同證得寂滅的菩提（覺悟）。 問：絕待真心，本來沒有名相，如何成佛，又如何成為異生（凡夫）？如果說是隨順世間法而立此假名，又是因何法而得以成立？ 答：實際理地中，本來沒有凡夫和聖人可以得到。因為一切眾生，迷惑于無自性的道理，因為無自性，所以不覺悟而生起妄想，在真空中，妄立名相，所以稱為凡夫。了知名相是空，又稱為聖人。凡夫和聖人的稱號，因五法而成，猶如幻化，名相併非真實。且如幻術以法術而成，形體因業力而有，法術和業力都是虛假的，形體和幻象同樣是空。都有迷惑和覺悟的名稱，本來沒有凡夫和聖人的本體。五法是：《瑜伽師地論》說：一名，二相，三...
【English Translation】 English version: obstructed. The Zhaolun (Treatise of Zhao) says, 'The Buddha is neither a deva (god) nor a human, but is capable of being both a deva and a human.' Therefore, all Bodhisattvas take non-attainment (wu suo de) as a means to enter the immeasurable and boundless net of defilements and illusions. Because there is no dharma outside the mind, they can achieve the wisdom of non-attainment. If there were even a hair's breadth of attainment outside the mind, how could they achieve causeless compassion and transformation of the same essence? Because the Mirror of the Source is clear, it can widely illuminate the world. Observing birth is like a barren woman conceiving a child; observing abiding is like heat haze churning waves; observing change is like the myriad transformations of floating clouds; observing death is like a wild flower withering in the sky. Therefore, deeply understanding non-origination, knowing that all is without self. Empty origination and empty cessation, illusory falling and illusory rising. Pitying those who are ignorant and deluded, blind and without the eyes of wisdom, they then generate the wisdom-illumination of non-action, open the gate of giving without attachment, uphold the precept-mind of self-nature emptiness, possess the diligence of non-arising, perfect the Dharma-patience of non-harming, cultivate the gate of meditation without abiding, understand that without a body, the marks and characteristics are adorned, comprehend that without speaking, there is eloquent and unrestrained discourse, playing in the world of emptiness of nature, establishing a water-moon-like mandala (sacred space), displaying illusory gates of offering, making offerings to the Sugata (Buddha) who is like a shadow and echo, universally practicing the myriad practices of empty flowers, performing the gate of deliverance like a valley echo, subduing the army of demons like reflections in a mirror, greatly performing the Buddha-work in a dream, widely delivering sentient beings like illusions, together realizing the Bodhi (enlightenment) of nirvana (liberation). Question: The absolute true mind, originally without name or form, how does it become a Buddha, and how does it become a different being (ordinary being)? If it is said that these provisional names are established in accordance with worldly dharmas, then by what dharma are they established? Answer: In the realm of actual principle, there are originally no ordinary beings or sages to be attained. Because all sentient beings are deluded about the principle of no-self-nature, and because of no-self-nature, they do not awaken and give rise to delusion, falsely establishing names and forms in empty space, therefore they are called ordinary beings. Understanding that names and forms are empty is again called a sage. The titles of ordinary being and sage are formed by five dharmas, like an illusion, names and forms are not real. For example, illusion is formed by magic, and form exists because of karma. Both magic and karma are false, and form and illusion are equally empty. Both have the names of delusion and enlightenment, but originally have no substance of ordinary being or sage. The five dharmas are: The Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says: one, name; two, form; three...
妄想。四正智。五真如。古釋云。名相妄想三法成。凡正智真如成聖。名相妄想者。是凡夫法。名相二法。是凡夫境。妄想一法。是凡夫六識。迷事緣境而起。故名妄想。經偈云。不了心及緣。則生二妄想。正智真如者。是聖人法。正智。是聖人對治金剛。緣修無漏斷惑智。亦名能覺智。真如。是聖人心中所證之理。真如是體。正智是用。異者未曾異。同者未曾同。同者是真如。異者是正智。正智常用。故障生滅。真如常體。故無生滅。體用無礙。法界不思議真實義也。又凡夫心惑。不達名相空故。妄計為有。迷有不空。名之為妄。從妄起心。名之為想。正智者。覺知名相本來空寂。以知空故。妄想自息。息妄歸真。顯理分明。正智現前。不立名相。故名正智。經偈云。了心及境界。妄想不復生。真如者。即此正智心性真故。即名真如。故知但是一法。無中。執有成凡。達有本空成聖。不唯五法。乃至恒沙。義出無邊。理恒一道。此唯心之道。即是如來行處。步步履法空故。亦是摩訶衍處。唸唸無所得故。如持世經云。佛言。諸善男子。是故我說。一切法是如來行處。如來行處。是無行處。何以故。一切法行處。是中無法可行。是故說無行處。文殊悔過經云。文殊師利言。吾往古時。希望諸法。求空處所。游于閑居。
【現代漢語翻譯】 現代漢語譯本 妄想（錯誤的觀念）。四正智（四種正確的智慧）。五真如（五種真實如如的境界）。 古時的解釋說：『名相、妄想這三種法成就了凡夫。凡是正智、真如成就了聖人。』名相、妄想，是凡夫的法。名相這兩種法，是凡夫所執著的境界。妄想這一法，是凡夫的六識，迷惑於事物，攀緣外境而生起，所以叫做妄想。經中的偈語說：『不瞭解心和外緣，就會產生兩種妄想。』 正智、真如，是聖人的法。正智，是聖人用來對治煩惱的金剛，通過修習無漏的智慧來斷除迷惑，也叫做能覺智。真如，是聖人在心中所證悟的真理。真如是本體，正智是作用。說它們不同，卻又從未不同；說它們相同，卻又從未相同。相同之處在於都是真如，不同之處在於正智的作用。正智經常起作用，所以有生滅變化；真如是永恒的本體，所以沒有生滅。本體和作用之間沒有障礙，這就是法界不可思議的真實意義。 此外，凡夫的心被迷惑，不明白名相本性是空的，所以錯誤地認為它們是真實存在的。迷惑于『有』，認為『有』不是空性的，這就叫做『妄』。從這種錯誤的觀念出發而產生的心念，就叫做『想』。正智，就是覺知到名相本來就是空寂的。因為知道空性，所以妄想自然止息。止息妄想，迴歸真如，真理顯現得清清楚楚，正智就會現前，不再執著于名相，所以叫做正智。經中的偈語說：『瞭解了心和境界，妄想就不會再生起。』 真如，就是這正智的心性是真實的，所以叫做真如。由此可知，這只是一種法。在沒有中，執著于有，就成了凡夫；通達有本來是空性的，就成了聖人。不僅僅是這五法，乃至像恒河沙數一樣多的法，其意義都是無邊無際的，而真理卻始終只有一個。這唯心之道，就是如來所行之處，每一步都踐行法空的道理。這也是摩訶衍（大乘）的境界，唸唸都無所得。正如《持世經》所說：『佛說：諸位善男子，因此我說，一切法都是如來所行之處。如來所行之處，是沒有行處。為什麼呢？一切法行處，其中沒有法可以行。所以說沒有行處。』《文殊悔過經》說：『文殊師利說：我往昔的時候，希望瞭解諸法，尋求空寂的處所，在閑靜的地方遊歷。』
【English Translation】 English version Delusion (erroneous conceptions). Four Right Wisdoms (four kinds of correct wisdom). Five Suchness (five kinds of true and unchanging states). Ancient explanations say: 'Name and form, and delusion, these three dharmas constitute a common mortal. All Right Wisdom and Suchness constitute a sage.' Name and form, and delusion, are the dharmas of common mortals. Name and form, these two dharmas, are the realms grasped by common mortals. Delusion, this one dharma, is the six consciousnesses of common mortals, being deluded by things, clinging to external realms and arising, therefore it is called delusion. A verse in the sutra says: 'Not understanding the mind and conditions, then two delusions arise.' Right Wisdom and Suchness are the dharmas of sages. Right Wisdom is the vajra (diamond) used by sages to counteract afflictions, cutting off delusion through cultivating non-outflow wisdom, also called the wisdom of awakening. Suchness is the truth realized in the hearts of sages. Suchness is the substance, Right Wisdom is the function. Saying they are different, yet they have never been different; saying they are the same, yet they have never been the same. The sameness lies in Suchness, the difference lies in the function of Right Wisdom. Right Wisdom is constantly functioning, so there is arising and ceasing; Suchness is the eternal substance, so there is no arising and ceasing. Substance and function are unobstructed, this is the inconceivable true meaning of the Dharma Realm. Furthermore, the minds of common mortals are deluded, not understanding that the nature of name and form is empty, so they mistakenly believe they are real. Being deluded by 'existence', believing that 'existence' is not empty, this is called 'delusion'. The thoughts that arise from this erroneous conception are called 'thinking'. Right Wisdom is the awareness that name and form are originally empty and still. Because of knowing emptiness, delusion naturally ceases. Ceasing delusion and returning to Suchness, the truth appears clearly, Right Wisdom will manifest, no longer clinging to name and form, therefore it is called Right Wisdom. A verse in the sutra says: 'Understanding the mind and realms, delusion will no longer arise.' Suchness is that the nature of this Right Wisdom mind is true, therefore it is called Suchness. From this, it can be known that it is only one dharma. In non-existence, clinging to existence, one becomes a common mortal; understanding that existence is originally empty, one becomes a sage. It is not only these five dharmas, but even dharmas as numerous as the sands of the Ganges, their meanings are boundless, while the truth is always one. This path of mind-only is where the Tathagata (Buddha) walks, every step practicing the principle of the emptiness of dharmas. This is also the realm of Mahayana (Great Vehicle), with no attainment in every thought. As the Holding the World Sutra says: 'The Buddha said: Good men, therefore I say, all dharmas are the place where the Tathagata walks. The place where the Tathagata walks is the place of no walking. Why? In the place of walking of all dharmas, there is no dharma that can be walked. Therefore, it is said to be the place of no walking.' The Manjushri's Repentance Sutra says: 'Manjushri said: In the past, I hoped to understand all dharmas, seeking a place of emptiness, wandering in quiet places.'
限節知足。少欲為得。不能識知。一切法空。心無所著。爾乃可謂。靜處宴坐。住於法界。釋曰。若了人法二空。見真唯識性。即常在三昧。住真法界矣。
問。云何說入此宗鏡。一念相應。見道速疾。超過劫量。
答。實有斯理。世況可知。若不直下頓悟自心。功德圓滿。即於心外妄求。徒經劫數。若能內照。如船遇便風。一念圓成所作無滯。如大涅槃經云。譬如有人。在大海中。乘船欲渡。若得順風。須臾之間。則能得過無量由旬。若不得者。雖復久住。經無量歲不離本處。有時船壞。沒水而死。眾生如是。在於愚癡生死大海。乘諸行船。若得值遇大般涅槃猛利之風。則能疾到無上道岸。若不值遇當久流轉無量生死。或時破壞。墮于地獄畜生餓鬼。故知不遇宗鏡之風。有為行船。終不能速度生死之波。直至涅槃之岸。有茲大利。廣集無勞。唯囑后賢。轉相傳授。如法句經云。善知識者。有大功德。能令汝等。于貪慾瞋恚愚癡邪見。五欲五蓋眾塵勞中。建立佛法。不起一心。得大功德。譬如有人。持堅牢船。渡于大海。不動身心。而到彼岸。故知入宗鏡中。即凡即聖。可謂不斷煩惱而入涅槃。不斷五欲而凈諸根矣。所以華嚴論云。十住初位。以無作三昧。自體應真。煩惱客塵。本無體性。唯真體用。無
【現代漢語翻譯】 現代漢語譯本 知足於有限的節度，以少欲為獲得。如果不能認識到一切法皆空，心中有所執著，那就不能稱之為在安靜的地方安然禪坐，安住於法界。釋義說：如果瞭解人空和法空這兩種空性，見到真實的唯識之性，那就是常常處於三昧之中，安住在真實的法界了。
問：為什麼說進入此《宗鏡》，一念相應，見道迅速，超過漫長的劫數？
答：確實有這樣的道理，世俗的情況可以作為例證。如果不能直接頓悟自心，功德圓滿，那麼在心外妄求，只是徒勞地經過漫長的劫數。如果能夠向內觀照，就像船遇到順風一樣，一念之間就能圓滿完成所作之事，沒有阻礙。如《大涅槃經》所說：『譬如有人，在大海中，乘船想要渡過。如果得到順風，須臾之間，就能渡過無量由旬（yojana，古印度長度單位）。如果得不到順風，即使長久停留，經過無量歲月也無法離開原來的地方，有時船還會損壞，沉入水中而死。眾生也是這樣，處於愚癡生死的苦海中，乘坐諸行之船。如果能夠遇到大般涅槃（Mahāparinirvāṇa，大乘佛教的最高境界）猛烈的風，就能迅速到達無上道的彼岸。如果不能遇到，就會長久地流轉于無量的生死之中，有時還會破壞沉淪，墮入地獄、畜生、餓鬼道。』所以知道不遇到《宗鏡》的風，以有為之行乘船，終究不能快速地渡過生死的波濤，到達涅槃的彼岸。有這樣巨大的利益，廣泛地收集並不費力，只是囑託後來的賢者，互相傳授。如《法句經》所說：『善知識（kalyāṇa-mittatā，指引正道的朋友）有很大的功德，能夠使你們在貪慾、瞋恚、愚癡、邪見、五欲、五蓋、眾多塵勞中，建立佛法，不起分別心，得到大的功德。譬如有人，持有堅固的船，渡過大海，不動身心，而到達彼岸。』所以知道進入《宗鏡》中，即凡夫即聖人，可以說是不斷煩惱而入涅槃，不斷五欲而清凈諸根了。所以《華嚴論》說：十住（Daśa-bhūmi，菩薩修行的十個階段）初位，以無作三昧（anabhisaṃskāra-samādhi，不造作的三昧）自體應真，煩惱客塵，本來沒有體性，唯有真如的體和用，沒有……
【English Translation】 English version Knowing limitation and contentment. Taking little desire as gain. If one cannot recognize that all dharmas are empty, and the mind is attached, then one cannot be said to be peacefully sitting in meditation in a quiet place, abiding in the Dharmadhātu (法界, the realm of Dharma). The explanation says: If one understands the emptiness of both person and Dharma, and sees the true nature of consciousness-only, then one is constantly in samādhi (三昧, a state of meditative consciousness), abiding in the true Dharmadhātu.
Question: Why is it said that entering this 'Mirror of the Sect' (宗鏡), with one thought in accordance, one quickly sees the path, surpassing countless kalpas (劫, an immense period of time)?
Answer: Indeed, there is such a principle. The worldly situation can be understood as an example. If one cannot directly and suddenly awaken to one's own mind, and perfect merit and virtue, then seeking outside the mind is merely a futile passage through countless kalpas. If one can look inward, like a boat encountering a favorable wind, in one thought, one can perfectly accomplish what needs to be done without hindrance. As the 'Mahāparinirvāṇa Sūtra' (大涅槃經) says: 'Suppose there is a person in the great ocean who wants to cross by boat. If they get a favorable wind, in a short time, they can cross countless yojanas (由旬, an ancient Indian unit of distance). If they do not get it, even if they stay for a long time, they will not leave their original place for countless years, and sometimes the boat will be damaged, sinking into the water and dying. Sentient beings are like this, in the ocean of ignorance and birth and death, riding the boat of various actions. If they can encounter the fierce wind of the Great Nirvāṇa (大般涅槃, the ultimate state of liberation in Mahayana Buddhism), they can quickly reach the shore of the unsurpassed path. If they do not encounter it, they will long wander in countless births and deaths, and sometimes be destroyed and fall into hell, the animal realm, or the realm of hungry ghosts.' Therefore, knowing that without encountering the wind of the 'Mirror of the Sect', riding the boat of conditioned actions, one will ultimately not be able to quickly cross the waves of birth and death to reach the shore of Nirvāṇa. There is such a great benefit, widely gathering it is not laborious, only entrusting it to later sages to pass on to each other. As the 'Dhammapada' (法句經) says: 'A good friend (kalyāṇa-mittatā, 善知識) has great merit and virtue, and can enable you to establish the Buddha-dharma in greed, hatred, delusion, wrong views, the five desires, the five hindrances, and the many defilements, without arising a single thought, and obtain great merit and virtue. For example, a person holding a strong boat crosses the great ocean, without moving body and mind, and reaches the other shore.' Therefore, knowing that entering the 'Mirror of the Sect' is both ordinary and saintly, it can be said that one enters Nirvāṇa without cutting off afflictions, and purifies the senses without cutting off the five desires. Therefore, the 'Huayan Treatise' (華嚴論) says: In the first stage of the Ten Abodes (Daśa-bhūmi, 十住), with the unconditioned samādhi (anabhisaṃskāra-samādhi, 無作三昧), the self-nature responds to the truth, afflictions are like guest dust, originally without substance, only the essence and function of true thusness, without...
貪瞋癡。任運即佛。故一念相應一念佛。一日相應一日佛。此宗鏡錄中。前後皆悉微細委曲。一一直指示了。見即便見。不在意思。才信入時。理行俱備。終不更興惡行。似有纖疑。若不如然爭稱圓頓。以了心外無境故。則唸唸歸宗。何有虛幻能惑。所以寶藏論云。一切如幻。其幻不實。知幻是幻。守真抱一。又如學人問大梅和尚。師常言神性獨立。學人不識。乞師指示。答。阿誰教汝問。問。莫不問者便是不。答。若不是。是阿誰能如是問。問。神性非是聲色。師所示。問者是神性。學人只識得聲色。不識真性。乞師指示。如何得識。答。譬如大寶藏。眾寶皆具足。上福德人見。直捉得明月寶珠。薄福德者。只見銅鐵之類。非是藏中無寶。亦非主藏者不與。我如今向汝道。性不是聲色。汝只見聲色。我亦無過。汝知么。此神性。火不能燒。水不能溺。須臾能到千里萬里。山河石壁不能礙。汝如今揚眉動目彈指謦咳。口喃喃問答。總是此性。喚作大道。常在目前。雖在目前難睹。汝若疑惑不信受。破法墮惡道。若是上根者。聞言下便會。更不作諸惡。喚作一受不退常寂然。中根者。親近善知識。近於智者。數數聞說。不久還會。若是下根。千遍萬遍與說。元來不會。雖然記得少許。如破布裹明珠。出門還漏卻。汝知么
【現代漢語翻譯】 現代漢語譯本 貪（tan，指貪婪）瞋（chen，指憎恨）癡（chi，指愚癡）。任運（ren yun，指順其自然）即佛。所以一念相應一念佛，一日相應一日佛。這些在《宗鏡錄》中，前後都詳細地闡述了。一旦指示明白了，見到就是見到了，不在於思索。一旦真正相信並深入理解，理論和實踐就都具備了，最終不會再產生惡行。如果還有一絲疑惑，如果不是這樣，又怎能稱得上是圓滿頓悟呢？因為明白了心外無境，那麼唸唸都回歸本源，哪裡還有虛幻能夠迷惑呢？所以《寶藏論》說：『一切如幻，其幻不實，知幻是幻，守真抱一。』 又如學人問大梅和尚：『您常說神性獨立，學人不明白，請您指示。』大梅和尚答：『是誰教你問的？』學人問：『莫非問者就是？』大梅和尚答：『如果不是，是誰能這樣問？』學人問：『神性不是聲色，您所指示的，問者就是神性。學人只認識聲色，不認識真性，請您指示，如何才能認識？』大梅和尚答：『譬如一個大寶藏，各種寶物都具備。有大福德的人見到，直接就能抓住明月寶珠；福德淺薄的人，只能看到銅鐵之類的東西。不是寶藏中沒有寶物，也不是掌管寶藏的人不給。我現在告訴你，神性不是聲色，你只看到聲色，我也沒辦法。你明白嗎？』 『這神性，火不能燒，水不能淹。須臾之間就能到達千里萬里，山河石壁也不能阻礙。你現在揚眉、動眼、彈指、咳嗽，口中喃喃自語地問答，都是這神性。它被稱為大道，常常就在眼前，雖然就在眼前卻難以見到。你如果疑惑不信受，就會破法墮入惡道。如果是上根器的人，聽了這話當下就能領會，不再做各種惡事，這叫做一受不退，常寂然。中等根器的人，親近善知識，靠近有智慧的人，多次聽聞解說，不久也會明白。如果是下等根器的人，即使說千遍萬遍，原本還是不會明白。雖然記得少許，就像用破布包裹明珠，出門還是會漏掉。你明白嗎？』
【English Translation】 English version Greed (tan), hatred (chen), and delusion (chi). Allowing things to happen naturally (ren yun) is itself Buddhahood. Therefore, one thought in accordance is one thought of Buddha, one day in accordance is one day of Buddha. These are all explained in detail in the 'Zong Jing Lu' (Compendium of Mirrors), both before and after. Once it is clearly pointed out, seeing is seeing, it is not about thinking. Once you truly believe and deeply understand, both theory and practice are complete, and ultimately you will not generate evil deeds again. If there is still a trace of doubt, if it is not like this, how can it be called perfect and sudden enlightenment? Because it is understood that there is no realm outside the mind, then every thought returns to the source, where can illusion confuse you? Therefore, the 'Bao Zang Lun' (Treatise on the Treasure Store) says: 'Everything is like illusion, its illusion is unreal, knowing illusion is illusion, guarding the truth and embracing oneness.' Furthermore, a student asked Great Master Damei: 'You often say that the divine nature is independent, but the student does not understand, please instruct me.' Great Master Damei replied: 'Who taught you to ask?' The student asked: 'Could it be that the one who asks is it?' Great Master Damei replied: 'If it is not, who can ask like this?' The student asked: 'The divine nature is not sound or form. You indicated that the one who asks is the divine nature. The student only recognizes sound and form, but does not recognize the true nature. Please instruct me, how can I recognize it?' Great Master Damei replied: 'It is like a great treasure store, all kinds of treasures are complete. Those with great merit can see and directly grasp the bright moon pearl; those with shallow merit can only see things like copper and iron. It is not that there are no treasures in the treasure store, nor that the one who manages the treasure store does not give them. I am now telling you, the divine nature is not sound or form, you only see sound and form, I can't help it. Do you understand?' 'This divine nature cannot be burned by fire or drowned by water. In an instant, it can reach thousands of miles, and mountains, rivers, and stone walls cannot obstruct it. You are now raising your eyebrows, moving your eyes, snapping your fingers, coughing, and murmuring questions and answers, all of this is this divine nature. It is called the Great Way, and it is often right in front of you, but although it is right in front of you, it is difficult to see. If you doubt and do not believe, you will break the Dharma and fall into evil paths. If you are a person of superior capacity, you will understand immediately upon hearing these words, and you will no longer do various evil deeds. This is called one acceptance without regression, always in stillness. People of medium capacity will be close to good teachers and wise people, and after hearing explanations many times, they will soon understand. If you are a person of inferior capacity, even if you are told thousands of times, you will still not understand. Although you remember a little, it is like wrapping a bright pearl in a torn cloth, and it will still leak out when you go out. Do you understand?'
。佛道不遠。迴心即是。若悟則剎那。不悟恒沙劫。
問。此一心宗。成佛之道。還假歷地位修證不。
答。此無住真心。實不可修。不可證。不可得。何以故。非取果。故不可證。非著法。故不可得。非作法。故不可修。以本凈非瑩。法爾天成。若論地位。即在世諦行門。亦不失理。以無位中。論其地位。不可起決定有無之執。經明十地差別。如空中鳥跡。若圓融門。寂滅真如。有何次第。若行布門。對治習氣。升進非無。又染凈階位。皆依世俗名字分別。則似分階降。不壞一心。譬如眾生位如土器。菩薩位如銀器。諸佛位如金器。土銀金等三種器量雖殊。然一一器中虛空。遍滿平等。無有差別。虛空。即喻一心法身平等之理。諸器。即況根器地位階降不同。道本無差。隨行有異。夫論行解。頓漸不同。現行煩惱有淺深。薰染習氣有厚薄。不可一向。各在當人。業輕則易圓。障深則難斷。只如登八地菩薩。親證無生法忍。觀一切法。如虛空性。此猶是漸證無心。至十地中。尚有二愚。入等覺位。一分無明未盡。猶如微煙尚須懺悔。又若未自住三摩地中。不信心外無法。如患眼翳者。不信空中無花。以分別智。解心不亡。但緣他境。未住自地。如首楞嚴經云。十方如來。及大菩薩。于其自住三摩地中。見
【現代漢語翻譯】 現代漢語譯本：佛與道並不遙遠，只要回心轉意當下就是。如果領悟了，就在一剎那間；如果不領悟，則要經歷恒河沙數般的劫難。
問：這唯一的心宗，成就佛的道路，還需要經歷各個階位的修行和證悟嗎？
答：這無住的真心，實際上是不可修、不可證、不可得的。為什麼呢？因為它不是通過追求果位而得到的，所以不可證；因為它不是執著于某種法而得到的，所以不可得；因為它不是通過人為造作而得到的，所以不可修。因為它本來就是清凈的，無需雕琢，自然天成。如果從階位來說，那就在世俗諦的修行層面，也不失道理。因為在沒有階位中，討論它的階位，不可執著于決定性的有或無。經典中闡明十地的差別，就像空中鳥的痕跡一樣。如果從圓融的角度來看，寂滅的真如，有什麼次第可言呢？如果從次第修行的角度來看，爲了對治習氣，提升進步並非沒有。而且染與凈的階位，都是依據世俗的名字分別而來的，似乎有階位的劃分，但不破壞一心。譬如眾生的階位就像土器，菩薩的階位就像銀器，諸佛的階位就像金器。土器、銀器、金器等三種器物的容量雖然不同，然而每一個器物中的虛空，都是遍滿和平等的，沒有差別。虛空，就是比喻一心法身平等的道理。各種器物，就是比喻根器和地位階降的不同。道本來沒有差別，隨著修行而有差異。談論修行和理解，有頓悟和漸悟的不同。現行的煩惱有深淺，薰染的習氣有厚薄，不可一概而論，各人情況不同。業障輕的就容易圓滿，障礙深的就難以斷除。就像登上八地菩薩，親自證悟無生法忍（Anutpattika-dharma-kshanti，對一切法不生不滅的真理的證悟），觀察一切法，如同虛空的性質。這仍然是漸次證悟無心。到了十地中，還有二種愚昧。進入等覺位（Samantabhadra，普賢菩薩的果位），還有一分無明沒有斷盡，就像微小的煙塵一樣，尚且需要懺悔。如果還沒有安住於三摩地（Samadhi，禪定）中，不相信心外無法，就像患有眼翳的人，不相信空中沒有花。因為用分別智，認為心沒有消失，只是攀緣于其他境界，沒有安住于自己的本位。就像《首楞嚴經》（Surangama Sutra）所說：十方如來，以及大菩薩，在他們自己安住的三摩地中，所見到的。
【English Translation】 English version: The Buddha and the Tao are not far apart. Turning your mind around is enlightenment itself. If you awaken, it's in an instant; if you don't, it takes countless kalpas like the sands of the Ganges.
Question: This singular doctrine of the mind, the path to Buddhahood, does it still require traversing stages of practice and realization?
Answer: This non-abiding true mind is truly uncultivatable, unrealizable, and unobtainable. Why? Because it is not obtained by seeking a result, hence unrealizable; it is not attached to any dharma, hence unobtainable; it is not created by any action, hence uncultivatable. Because it is inherently pure, not polished, naturally complete. If we speak of stages, that is within the realm of worldly truth and practice, and it is not unreasonable. Because in the absence of stages, discussing its stages, one should not cling to a definitive existence or non-existence. The sutras explain the differences of the ten bhumis (ten grounds or stages of a Bodhisattva's path), like the traces of birds in the sky. If from the perspective of perfect integration, the tranquil extinction of true suchness (Tathata, 真如), what order is there? If from the perspective of sequential practice, to counteract habitual tendencies, progress is not absent. Moreover, the stages of defilement and purity are all distinguished based on conventional names, seemingly dividing into stages, but not destroying the one mind. For example, the stage of sentient beings is like an earthenware vessel, the stage of Bodhisattvas is like a silver vessel, and the stage of Buddhas is like a golden vessel. Although the capacities of earthenware, silver, and golden vessels are different, the emptiness within each vessel is all-pervading, equal, and without difference. Emptiness is a metaphor for the principle of the equality of the one mind's Dharmakaya (法身, Dharma Body). The various vessels are metaphors for the different capacities, stages, and levels of beings. The Tao is inherently without difference, but varies with practice. When discussing practice and understanding, there are differences between sudden and gradual enlightenment. Manifested afflictions have varying depths, and ingrained habitual tendencies have varying thicknesses. One cannot generalize; it depends on the individual. Those with lighter karmic obstacles will easily attain completion, while those with deeper obstacles will find it difficult to sever them. Just like a Bodhisattva who has ascended to the eighth bhumi, personally realizing the Anutpattika-dharma-kshanti (無生法忍, acceptance of the non-arising of all dharmas), observing all dharmas as being of the nature of emptiness. This is still a gradual realization of no-mind. Even in the tenth bhumi, there are still two obscurations. Entering the stage of Samantabhadra (等覺位, the stage just before Buddhahood), there is still a portion of ignorance not yet exhausted, like a faint wisp of smoke, still requiring repentance. Furthermore, if one has not yet abided in Samadhi (三摩地, meditative absorption), and does not believe that there is nothing outside the mind, it is like someone with cataracts in their eyes, not believing that there are no flowers in the sky. Because with discriminating wisdom, they believe that the mind has not ceased, but is merely clinging to other realms, not abiding in its own ground. As the Surangama Sutra (首楞嚴經) says: The Tathagatas (如來, Thus Come Ones) of the ten directions, and the great Bodhisattvas, in their own abiding Samadhi, see.
與見緣。並所想相。如虛空華。本無所有。所云大菩薩者。即八地已上。若八地菩薩。尚心外見凈土。以智緣理。不名自住。若十地菩薩。雖心外不見境。猶有色心二習。是以有頌云。唯佛一人持凈戒。其餘併名破戒者。故知若入宗鏡究竟一乘門中。方云持戒。方云見道。且知見有四。一知而不見。初地至九地。二見而不知。即十地。三。亦見亦知。唯佛。四不見不知。地前異生等。若得直下無心。量出虛空之外。又何用更歷階梯。如未頓合無心。一念有異者。直須以佛知見治之。然後五忍明其正修。六即揀其叨濫。則免墮增上慢。究竟圓滿佛乘。若入宗鏡中。則為普機。菩薩乘不思議乘。依普門法。一位一切位。如善財一生具五位等。皆是普法相收。此普賢機。乃見一切所見。聞一切所聞。即普眼境也。普法相收者。以心外無法。故名為普。一切行位。皆在心中。豈不相收耶。於行布門。似分深淺。又玄義格云。圓教四十二位。同一真理。就智論之。遂分明晦。太虛一也。日行空中。具有中旦。圓教登住。如船入海。似日遊空。智皆無作。行亦無為。運運道風。自然增進。如止觀云。入佛正宗免墮邪倒。創發圓信之人。須明十種觀法。十種觀法者。一觀不思議境。二發真正菩提心。三巧安止觀。四破諸法遍。五善識
【現代漢語翻譯】 現代漢語譯本 與見緣（與所見之境結緣）。並所想相（以及所想之境）。如虛空華（如同虛空中的花朵），本無所有（本來就是不存在的）。所云大菩薩者（所說的大菩薩），即八地已上（就是指八地以上的菩薩）。若八地菩薩（如果八地菩薩），尚心外見凈土（仍然在心外見到凈土），以智緣理（用智慧去攀緣真理），不名自住（不能稱為安住自性）。若十地菩薩（如果十地菩薩），雖心外不見境（雖然在心外見不到境界），猶有色心二習（仍然有色法和心識兩種習氣）。是以有頌云（所以有偈頌說）：『唯佛一人持凈戒（只有佛陀一人才能真正持守清凈的戒律），其餘併名破戒者（其餘的人都可以說是破戒的人）。』故知若入宗鏡究竟一乘門中（所以要知道，如果進入《宗鏡錄》所闡述的究竟一乘法門中），方云持戒（才能說是真正持戒），方云見道（才能說是真正見道）。 且知見有四（要知道知見有四種）：一知而不見（知道卻不能親見），初地至九地（指初地到九地的菩薩）。二見而不知（親見卻不能完全瞭解），即十地（指十地菩薩）。三亦見亦知（既能親見又能完全瞭解），唯佛（只有佛陀）。四不見不知（既不能親見也不能瞭解），地前異生等（指初地之前的凡夫等）。若得直下無心（如果能夠當下達到無心的境界），量出虛空之外（其境界之廣大超越虛空），又何用更歷階梯（又何必再經歷次第的修行階梯呢）？如未頓合無心（如果未能立即契入無心的境界），一念有異者（哪怕只有一念的差別），直須以佛知見治之（也必須用佛的知見來修正）。然後五忍明其正修（然後用五忍來明確其正確的修行），六即揀其叨濫（用六即來揀擇那些冒濫者），則免墮增上慢（就可以避免墮入增上慢的陷阱），究竟圓滿佛乘（最終圓滿佛的教法）。 若入宗鏡中（如果進入《宗鏡錄》的境界中），則為普機（就是普門之機），菩薩乘不思議乘（菩薩乘和不可思議乘）。依普門法（依靠普門之法），一位一切位（一個位次即一切位次），如善財一生具五位等（如善財童子一生中具足五位等），皆是普法相收（都是普法所包含的）。此普賢機（這普賢菩薩的根機），乃見一切所見（能夠見到一切所能見到的），聞一切所聞（能夠聽到一切所能聽到的），即普眼境也（就是普眼的境界）。普法相收者（普法所包含的意思是），以心外無法（因為心外沒有法），故名為普（所以稱為普）。一切行位（一切的修行位次），皆在心中（都在心中），豈不相收耶（難道不是包含在其中嗎）？ 於行布門（在行布門中），似分深淺（似乎有深淺之分）。又玄義格云（《法華玄義》中說），圓教四十二位（圓教的四十二個位次），同一真理（都是同一個真理）。就智論之（從智慧的角度來論述），遂分明晦（就有了明和暗的區別）。太虛一也（太虛空是一個整體），日行空中（太陽在空中執行），具有中旦（具有中午和早晨的區別）。圓教登住（圓教的登住位），如船入海（如同船進入大海），似日遊空（如同太陽在空中執行）。智皆無作（智慧都是無為而作），行亦無為（修行也是無為而為），運運道風（運轉道風），自然增進（自然增進）。如止觀云（如《止觀》中所說），入佛正宗免墮邪倒（進入佛的正宗，就可以避免墮入邪見顛倒）。創發圓信之人（初發圓頓信仰的人），須明十種觀法（必須明白十種觀法）。 十種觀法者（十種觀法是）：一觀不思議境（觀察不可思議的境界），二發真正菩提心（發起真正的菩提心），三巧安止觀（巧妙地安住于止觀），四破諸法遍（破除對諸法的執著），五善識（善於認識）
【English Translation】 English version Linked with the conditions of seeing, and the appearances of thoughts, like flowers in the sky, are fundamentally without substance. The so-called great Bodhisattvas are those of the Eighth Ground and above. If an Eighth Ground Bodhisattva still sees the Pure Land outside the mind, using wisdom to grasp at principles, they are not considered self-abiding. If a Tenth Ground Bodhisattva, although not seeing external realms outside the mind, still has the two habits of form and mind. Therefore, there is a verse saying: 'Only the Buddha alone upholds pure precepts; all others are named as breakers of precepts.' Thus, know that only when entering the ultimate One Vehicle gate of the Zong Jing (Mirror of the School, a Buddhist text), can one be said to uphold precepts and to see the Path. Furthermore, know that there are four kinds of knowing and seeing: First, knowing without seeing, which refers to Bodhisattvas from the First to the Ninth Grounds. Second, seeing without knowing, which refers to the Tenth Ground. Third, both seeing and knowing, which is only the Buddha. Fourth, neither seeing nor knowing, which refers to ordinary beings before the First Ground. If one attains direct, immediate no-mind, measuring beyond the expanse of emptiness, then what need is there to go through gradual stages? If one has not yet instantly merged with no-mind, and there is even a single thought of difference, one must directly use the Buddha's knowledge and vision to correct it. Then, the Five Forbearances clarify the correct practice, and the Six Identities distinguish those who are presumptuous, thus avoiding falling into arrogance and ultimately perfecting the Buddha Vehicle. If one enters the Zong Jing, then it is for all capacities, the Bodhisattva Vehicle, the Inconceivable Vehicle. Relying on the Universal Gate Dharma, one position is all positions, such as Sudhana (a youth in the Gandavyuha Sutra) possessing the five positions in one lifetime, all of which are encompassed by the Universal Dharma. This Samantabhadra (a Bodhisattva representing practice and vows) capacity is to see all that is seen and hear all that is heard, which is the realm of the Universal Eye. 'Encompassed by the Universal Dharma' means that since there is no Dharma outside the mind, it is called Universal. All practices and positions are within the mind; how can they not be encompassed? In the gate of gradual practice, there seems to be a distinction between deep and shallow. Moreover, the Profound Meaning states that the forty-two positions of the Perfect Teaching are the same in true principle. Discussing it from the perspective of wisdom, there is a distinction between clarity and obscurity. The great void is one, but the sun moving in the sky has midday and dawn. Ascending to the stage of abiding in the Perfect Teaching is like a boat entering the sea, like the sun traveling in the sky. Wisdom is all uncreated, and practice is also non-doing. The wind of the Path turns and turns, naturally increasing. As the Stopping and Contemplation says, 'Entering the Buddha's true lineage avoids falling into wrong views and inversions.' Those who initially develop perfect faith must understand the ten contemplations. The ten contemplations are: First, contemplating the inconceivable realm; second, generating true Bodhicitta (the mind of enlightenment); third, skillfully establishing shamatha-vipassana (calm abiding and insight); fourth, breaking through all pervasive dharmas; fifth, skillfully recognizing
通塞。六三十七品調適。七對治助開。八善知位次。九安忍強軟兩賊。十順道法愛不生。如是不濫。方入圓乘。且最初一念信解之心。能成五品。臺教云。若人宿植深厚。或值善知識。或從經卷。圓聞妙理。謂一法一切法。一切法一法。非一非一切。不可思議。起圓信解。信一心中。具十法界。如一微塵。有大千經卷。欲聞此心。而修圓行。圓行者。一行一切行。略言為十。謂識一念心平等具足。不可思議。傷已昏沉慈及一切。又知此心常寂常照。用寂照心。破一切法。即空。即假。即中。又識一心諸心。若通若塞。能於此心具足道品。得菩提路。又解此心正助之法。又識己心及凡聖心。又安心不動不墮。不退不散。雖識一心無量功德。不生染著。十心成就。舉要言之。其心念念悉與諸波羅蜜相應。是名圓教初隨喜品。從此具修十法。得入圓教初發心住。分真即中。初阿后茶。發心畢竟二不別。以行位念三不退故。臺教接人上住於此。邇后直至十行十回向十地等妙二覺位。所有智斷升進。任運無功。唸唸圓滿無上菩提。又廣釋不可思議境者。如華嚴經頌云。心如工畫師。造種種五陰。一切世間中。莫不從心造。種種五陰者。十法界五陰也。法界者。有三義。十數是能依。法界是所依。能所合稱。故言十法界。又此十法
【現代漢語翻譯】 現代漢語譯本 通塞：六、三十七品調適。七、對治助開。八、善知位次。九、安忍強軟兩賊。十、順道法愛不生。如是不濫，方入圓乘。且最初一念信解之心，能成五品。《臺教》云：『若人宿植深厚，或值善知識（kalyāṇa-mitra，指善友），或從經卷，圓聞妙理，謂一法一切法，一切法一法，非一非一切，不可思議，起圓信解。信一心中，具十法界（dasa-dhātu，指十種不同的存在領域），如一微塵，有大千經卷。欲聞此心，而修圓行。』圓行者，一行一切行。略言為十，謂識一念心平等具足，不可思議。傷已昏沉慈及一切。又知此心常寂常照，用寂照心，破一切法，即空、即假、即中。又識一心諸心，若通若塞，能於此心具足道品（bodhipakkhiyadhamma，指菩提的組成部分），得菩提路。又解此心正助之法。又識己心及凡聖心。又安心不動不墮，不退不散。雖識一心無量功德，不生染著。十心成就，舉要言之，其心念念悉與諸波羅蜜（pāramitā，指達到彼岸的方法）相應，是名圓教初隨喜品。從此具修十法，得入圓教初發心住。分真即中，初阿后茶。發心畢竟二不別，以行位念三不退故。《臺教》接人上住於此，邇后直至十行、十回向、十地等妙二覺位，所有智斷升進，任運無功，唸唸圓滿無上菩提（anuttarā-samyak-saṃbodhi，指無上正等正覺）。 又廣釋不可思議境者，如《華嚴經》頌云：『心如工畫師，造種種五陰（pañca-khandha，指構成個體的五種要素），一切世間中，莫不從心造。』種種五陰者，十法界五陰也。法界者，有三義。十數是能依，法界是所依，能所合稱，故言十法界。又此十法
【English Translation】 English version Obstruction and Free Flow: Six, the thirty-seven factors of harmonization. Seven, antidotes aiding in opening. Eight, skillful knowledge of positions. Nine, peaceful endurance against the two thieves of strength and weakness. Ten, following the path, love of the Dharma does not arise. If one is not indiscriminate in this way, then one can enter the Perfect Vehicle. Moreover, the very first thought of faith and understanding can accomplish the Five Grades. The Tiantai teaching says: 'If a person has deeply planted roots from previous lives, or encounters a good teacher (kalyāṇa-mitra), or learns from scriptures, and hears the wonderful principle of perfect understanding, which states that one dharma is all dharmas, all dharmas are one dharma, neither one nor all, inconceivable, and arises with perfect faith and understanding. Believing that within one mind, there are the Ten Dharma Realms (dasa-dhātu), like a single dust mote containing the great thousand sutras. Desiring to hear this mind, one cultivates perfect practice.' Perfect practice means one practice is all practices. Briefly speaking, it is ten, which means recognizing that the one thought-moment of mind is equal, complete, and inconceivable. Compassion towards all who are injured by dullness and drowsiness. Also, knowing that this mind is always still and always illuminating, using the still and illuminating mind to break all dharmas, which is emptiness, provisionality, and the middle way. Also, recognizing the one mind as all minds, whether obstructed or free-flowing, one can fully possess the factors of enlightenment (bodhipakkhiyadhamma) within this mind, and attain the path to enlightenment. Also, understanding the correct and auxiliary methods of this mind. Also, recognizing one's own mind and the minds of ordinary and noble beings. Also, pacifying the mind, not moving, not falling, not retreating, not scattering. Although recognizing the immeasurable merits of the one mind, one does not generate attachment. With the accomplishment of the ten minds, to put it briefly, each thought of the mind is in accordance with all the perfections (pāramitā), this is called the Initial Joy Grade of the Perfect Teaching. From this point on, one fully cultivates the ten dharmas and attains the Initial Dwelling of Initial Aspiration in the Perfect Teaching. Dividing the real is the Middle Way, initially 'A' and finally 'Cha'. The initial aspiration and the ultimate state are not different, because of the three non-retreats of practice, position, and thought. The Tiantai teaching receives people and places them in this dwelling, and thereafter, up to the positions of the Ten Practices, Ten Dedications, Ten Grounds, and Equal and Wonderful Enlightenment, all wisdom and severance advance effortlessly, and each thought is perfectly complete with unsurpassed enlightenment (anuttarā-samyak-saṃbodhi). Furthermore, to broadly explain the inconceivable realm, as the verse in the Avatamsaka Sutra says: 'The mind is like a skilled painter, creating all kinds of aggregates (pañca-khandha), in all the worlds, nothing is not made from the mind.' The various aggregates are the aggregates of the Ten Dharma Realms. The Dharma Realm has three meanings. The ten numbers are the dependent, and the Dharma Realm is the depended upon, the combination of the dependent and the depended upon is called the Ten Dharma Realms. Also, these ten dharmas
。各各因。各各果。不相混濫。故言十法界。又此十法。一一當體皆是法界。故言十法界。十法界通稱陰入界。其實不同。三塗是有漏惡陰界入。三善是有漏善陰界入。二乘是無漏有漏陰界入。菩薩是亦有漏亦無漏陰界入。佛是非有漏非無漏陰界入。釋論云。法無上者。涅槃是。即非有漏非無漏法也。無量義經云。佛無諸大陰界入者。無前九陰界入也。今言有者。有涅槃常住陰界入也。大經云。因滅無常色。獲得常色。受想行識。亦復如是。常樂重沓。即積聚義。慈悲覆蓋。即陰義。以十種陰界不同故。名五陰世間也。攬五陰通稱眾生。眾生不同。攬三塗陰。罪苦眾生。攬人天陰。受樂眾生。攬無漏陰。真聖眾生。攬慈悲陰。大士眾生。攬常住陰。尊極眾生。大論云。眾生無上者。佛是。豈與凡下同。大經云。歌邏羅時名字異。乃至老時名字異。芽時名字異。乃至果時名字亦異。且約一期。十時差別。況十異眾生。寧得不異。故名眾生世間也。十種所居。通稱國土世間者。地獄依赤鐵住。畜生依地水空住。修羅依海畔海底住。人依地住。天依宮殿住。六度菩薩。同人依地住。通教菩薩惑未盡。同依人天住。斷惑盡者。依方便土住。別圓菩薩。惑未盡者。同人天方便等住。斷惑盡者。依實報土住。如來依常寂光土住。仁
【現代漢語翻譯】 現代漢語譯本： 各個因緣，各個果報，不會互相混淆錯亂，所以說有十法界。而且這十法，每一個當體都是法界，所以說十法界。十法界總稱為陰、入、界，但實際上各不相同。三惡道（三塗）是有漏的惡陰、界、入。三善道是有漏的善陰、界、入。二乘（聲聞、緣覺）是無漏和有漏的陰、界、入。菩薩是既有有漏也有無漏的陰、界、入。佛是非有漏也非無漏的陰、界、入。《釋論》說：『法無上者，涅槃是。』指的就是非有漏非無漏法。《無量義經》說：『佛無諸大陰界入者』，是沒有前九種陰、界、入。現在說有，是有涅槃常住的陰、界、入。《大般涅槃經》說：『因滅無常色，獲得常色，受想行識，亦復如是。』常樂重沓，就是積聚的意思。慈悲覆蓋，就是陰的意思。因為十種陰、界不同，所以名為五陰世間。 總括五陰，通稱為眾生。眾生各不相同。總括三惡道的陰，是罪苦眾生。總括人天的陰，是享受快樂的眾生。總括無漏的陰，是真聖眾生。總括慈悲的陰，是大士眾生。總括常住的陰，是尊極眾生。《大智度論》說：『眾生無上者，佛是。』難道能和凡夫下等眾生相同嗎？《大般涅槃經》說：『歌邏羅（kalala，受精卵最初形態）時名字不同，乃至老時名字不同；芽時名字不同，乃至果時名字也不同。』且說一期生命，就有十種時節的差別，何況是十種不同的眾生，怎麼能不不同呢？所以名為眾生世間。 十種所居住的地方，總稱為國土世間。地獄眾生依赤鐵而住，畜生依地、水、空而住，修羅（asura，阿修羅）依海邊、海底而住，人依地而住，天依宮殿而住。修六度（paramita，波羅蜜）的菩薩，和人一樣依地而住。通教菩薩，煩惱未盡，也依人天而住。斷盡煩惱的，依方便土而住。別教、圓教菩薩，煩惱未盡的，和人天、方便土等同住。斷盡煩惱的，依實報土而住。如來依常寂光土而住。
【English Translation】 English version: Each cause, each effect, are not mixed up or confused, therefore it is said there are the Ten Dharma Realms. Moreover, each of these ten dharmas, in its very essence, is a Dharma Realm, hence the Ten Dharma Realms. The Ten Dharma Realms are collectively referred to as skandhas (陰), entrances (入), and realms (界), but in reality, they are different. The Three Evil Paths (三塗) are the defiled (有漏) evil skandhas, realms, and entrances. The Three Good Paths are the defiled good skandhas, realms, and entrances. The Two Vehicles (二乘, Shravakas and Pratyekabuddhas) are the undefiled (無漏) and defiled skandhas, realms, and entrances. Bodhisattvas are both defiled and undefiled skandhas, realms, and entrances. Buddhas are neither defiled nor undefiled skandhas, realms, and entrances. The Shastra (釋論) says: 'The unsurpassed dharma is Nirvana,' which refers to the non-defiled and non-undefiled dharma. The Infinite Meaning Sutra (無量義經) says: 'The Buddha does not have the great skandhas, realms, and entrances,' meaning they do not have the first nine types of skandhas, realms, and entrances. Now, when it is said they have, it means they have the permanent skandhas, realms, and entrances of Nirvana. The Mahaparinirvana Sutra (大般涅槃經) says: 'Because impermanent form is extinguished, permanent form is obtained; feeling, perception, volition, and consciousness are also like this.' Constant joy is accumulated. Compassion covers, which is the meaning of skandha. Because the ten types of skandhas, realms, and entrances are different, it is called the world of the five skandhas (五陰世間). Encompassing the five skandhas, they are collectively called sentient beings (眾生). Sentient beings are different. Encompassing the skandhas of the Three Evil Paths are suffering sentient beings. Encompassing the skandhas of humans and devas are sentient beings who experience joy. Encompassing the undefiled skandhas are true saintly sentient beings. Encompassing the skandhas of compassion are great Bodhisattvas. Encompassing the permanent skandhas are supremely honored sentient beings. The Mahaprajnaparamita Shastra (大智度論) says: 'The unsurpassed sentient being is the Buddha.' How can they be the same as ordinary, inferior sentient beings? The Mahaparinirvana Sutra says: 'The name is different at the kalala (歌邏羅, the initial stage of the fertilized egg) stage, and the name is different even at old age; the name is different at the sprout stage, and the name is different even at the fruit stage.' Moreover, speaking of one lifetime, there are ten different stages, how much more so are the ten different types of sentient beings, how can they not be different? Therefore, it is called the world of sentient beings (眾生世間). The ten types of dwelling places are collectively called the world of lands (國土世間). Hell beings dwell on red-hot iron, animals dwell on land, water, and in the air, asuras (修羅) dwell by the sea and under the sea, humans dwell on land, and devas dwell in palaces. Bodhisattvas who cultivate the six perfections (六度) dwell on land like humans. Bodhisattvas of the Common Teaching (通教), whose afflictions are not yet exhausted, also dwell among humans and devas. Those who have exhausted their afflictions dwell in the expedient land (方便土). Bodhisattvas of the Distinct and Perfect Teachings (別圓), whose afflictions are not yet exhausted, dwell in the same places as humans, devas, and the expedient land. Those who have exhausted their afflictions dwell in the Land of Actual Reward (實報土). The Tathagata dwells in the Land of Eternally Tranquil Light (常寂光土).
王經偈云。三賢十聖住果報。唯佛一人居凈土。凈土不同故。名國土世間也。此三十種世間悉從心造。又十種五陰。一一各具十法。謂如是相性體力作因緣果報本末究竟等。此是十如。五陰世間。眾生世間。國土世間。即是三種世間。此一心具十法界。一法界又具十法界。即百法界。一法界具三十種世間。百法界具三千種世間。此三千在一念心。若無心而已。介爾有心。即具三千。亦不言一心在前。一切法在後。亦不言一切法在前。一心在後。例如八相遷物。物在相前。物不被遷。相在物前。亦不被遷。前亦不可。后亦不可。只物論相遷。只相遷論物。今心亦如是。若從一心生一切法者。此則是縱。若心一時含一切法者。此即是橫。縱亦不可。橫亦不可。只心是一切法。一切法是心。故非縱非橫。非一非異。玄妙深絕。非識所識。非言所言。所以稱為不可思議境。意在於此。既自了達一心不思議境。遂起同體大悲。發真正菩提心等。已下九種觀門成熟。華嚴論云。如三乘中。亦說根本智后得智。今欲令三乘人迴心。指此金色世界不動智佛。令使直認是自心能分別智。本無所動。文殊師利。即是自心善揀擇無相妙慧。覺首目首等菩薩。即是自心隨信解中所見之理智。如是三乘之人未迴心者。定當不信。何以故。為立三阿
【現代漢語翻譯】 現代漢語譯本 王經中的偈語說：『三賢十聖安住于果報之中，只有佛陀一人安住于清凈的凈土。』因為凈土不同，所以稱為國土世間。這三十種世間都由心所造。又有十種五陰，每一種五陰都各自具有十法，即如是相、性、體、力、作、因、緣、果、報、本末究竟等。這就是十如，五陰世間、眾生世間、國土世間，就是三種世間。這一心具足十法界，一個法界又具足十法界，即百法界。一個法界具足三十種世間，百法界具足三千種世間。這三千種世間存在於一念心中。如果沒有心也就罷了，稍微有一點心，就具足三千。也不能說一心在前，一切法在後；也不能說一切法在前，一心在後。例如八相遷物，物在相前，物不會被遷動；相在物前，也不會被遷動。說在前不行，說在後也不行，只能就物來論相的遷動，只能就相的遷動來論物。現在心也是這樣。如果說從一心生出一切法，這則是縱向的；如果說心一時包含一切法，這則是橫向的。縱向也不可以，橫向也不可以，只能說心就是一切法，一切法就是心。所以非縱非橫，非一非異，玄妙深奧到了極點，不是意識所能認識的，不是言語所能表達的，所以稱為不可思議境。意圖就在於此。既然自己了達一心不可思議境，於是生起同體大悲，發起真正的菩提心等等。以下九種觀門成熟。《華嚴論》說，如三乘中，也說根本智、后得智。現在想要讓三乘人回心轉意，指著這金色世界不動智佛（指自性佛），讓他們直接認識到這是自心能分別的智慧，本來沒有動搖。文殊師利（智慧的象徵），就是自心善於揀擇的無相妙慧。覺首、目首等菩薩（指菩薩），就是自心隨順信解中所見到的理智。像這樣，三乘之人沒有回心轉意的人，一定不會相信。為什麼呢？因為立了三阿僧祇劫（極長的時間單位）。
【English Translation】 English version The verse in the Wang Sutra says: 'The Three Sages and Ten Saints dwell in the retribution of karma, only the Buddha alone dwells in the pure Pure Land.' Because the Pure Land is different, it is called the Land World. These thirty kinds of worlds are all created from the mind. Furthermore, there are ten kinds of Five Skandhas (form, feeling, perception, mental formations, and consciousness), each of which possesses ten dharmas, namely, suchness of appearance (相), nature (性), entity (體), power (力), action (作), cause (因), condition (緣), effect (果), retribution (報), and ultimate conclusion (本末究竟). These are the Ten Suchnesses. The Five Skandha World, the sentient being world, and the land world are the three worlds. This one mind possesses the Ten Dharma Realms, and one Dharma Realm possesses the Ten Dharma Realms, which is the Hundred Dharma Realms. One Dharma Realm possesses thirty kinds of worlds, and the Hundred Dharma Realms possess three thousand kinds of worlds. These three thousand kinds of worlds exist in one thought of mind. If there is no mind, then that's it; if there is even a slight bit of mind, then it possesses three thousand. It cannot be said that the one mind is in front and all dharmas are behind; nor can it be said that all dharmas are in front and the one mind is behind. For example, in the eight aspects of moving objects, if the object is in front of the aspect, the object will not be moved; if the aspect is in front of the object, it will not be moved either. Saying it's in front is not right, saying it's behind is not right either. One can only discuss the movement of the aspect in relation to the object, and only discuss the object in relation to the movement of the aspect. Now, the mind is also like this. If it is said that all dharmas arise from one mind, then this is vertical; if it is said that the mind contains all dharmas at once, then this is horizontal. Neither vertical nor horizontal is acceptable; one can only say that the mind is all dharmas, and all dharmas are the mind. Therefore, it is neither vertical nor horizontal, neither one nor different, profoundly mysterious to the extreme, not knowable by consciousness, not expressible by words, and therefore called the Inconceivable Realm. The intention lies in this. Since one has realized the inconceivable realm of the one mind, one then arises with great compassion of oneness and generates the true Bodhi mind, and so on. The following nine kinds of contemplation gates are matured. The Huayan Sutra says that in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), fundamental wisdom (根本智) and subsequent wisdom (后得智) are also discussed. Now, wanting to turn the minds of the people of the Three Vehicles, pointing to this Immovable Wisdom Buddha (不動智佛) of the golden world, let them directly recognize that this is the discriminating wisdom of their own mind, which is originally unmoved. Mañjuśrī (文殊師利, symbol of wisdom) is the wonderful wisdom of non-attachment that is good at discerning in one's own mind. Bodhisattvas such as Awakening Leader (覺首) and Eye Leader (目首) are the rational intellect seen in one's own mind according to faith and understanding. Like this, those of the Three Vehicles who have not turned their minds will certainly not believe. Why? Because they have established three asamkhya kalpas (阿僧祇劫, extremely long units of time).
僧祇劫后當得佛故。為直自認身及心總是凡夫。但信佛有不動智等。不自信自心是根本不動智佛。與佛無異。以是義故。不成此教法界乘中以根本智為信心。此經信心。應當如是直信。自心分別之性。是法界性中根本不動智佛。金色世界。是自心無染之理。文殊師利。是自心善揀擇妙慧。覺首目首等菩薩。是隨信心中理智現前。以信因中契諸佛果法分毫不謬。方成信心。從此信已。以定慧進修。經歷十住十行十回向十地十一地。日月歲劫時復無遷。法界如本。不動智佛如舊。而成一切種智海。教化眾生。因果不遷。時劫不改。方成信也。若立僧祇定實身。是凡夫。凡聖二途時劫移改。心外有佛。不成信心。又如圓覺經云。金剛藏菩薩白佛言。世尊。若諸眾生本來成佛。何故復有一切無明。若諸無明眾生本有。何因緣故。如來複說本來成佛。十方異生本成佛道。後起無明。一切如來。何時復生一切煩惱。唯愿不捨無遮大慈。為諸菩薩。開秘密藏。乃至佛言。善男子。一切世界。始終生滅。前後有無。聚散起止。唸唸相續。循還往復。種種取捨。皆是輪迴。未出輪迴而辯圓覺。彼圓覺性。即同流轉。若免輪迴無有是處。譬如動目。能搖湛水。又如定眼。猶迴轉火。云駛月運。舟行岸移。亦復如是。善男子。諸旋未息。彼物
【現代漢語翻譯】 現代漢語譯本： 因為（你）認為經過僧祇劫后才能成佛，所以直接認為自身和心都是凡夫，只是相信佛具有不動智等功德，不相信自己的心是根本不動智佛，與佛沒有差別。因為這個原因，不能成就此教法界乘中以根本智為信心的教義。此經的信心，應當這樣直接相信：自心的分別之性，就是法界性中的根本不動智佛，金色世界，是自心沒有染污的真理，文殊師利（Manjushri，智慧的象徵），是自心善於分辨的微妙智慧，覺首（Awakening Leader）、目首（Eye Leader）等菩薩，是隨著信心心中理智的顯現。因為相信因地與諸佛的果法分毫不差，才能成就信心。從此信之後，以定慧進修，經歷十住、十行、十回向、十地、十一地，日月歲劫的時間都沒有改變，法界如本來一樣，不動智佛如舊，從而成就一切種智海，教化眾生，因果不改變，時間劫數不改變，才能成就信心。如果認為僧祇劫后才能成就真實的身體，認為（現在的）身體是凡夫，凡夫和聖人是兩條道路，時間劫數會改變，心外有佛，就不能成就信心。 又如《圓覺經》（Surangama Sutra）所說：金剛藏菩薩（Vajragarbha Bodhisattva）問佛說：『世尊，如果一切眾生本來就已成佛，為什麼還會有一切無明？如果一切無明是眾生本來就有的，因為什麼緣故，如來又說本來成佛？十方不同的眾生本來就已成就佛道，後來才生起無明，一切如來，什麼時候又會生起一切煩惱？唯愿您不捨棄無遮的大慈悲，為諸位菩薩，開示秘密的寶藏。』乃至佛說：『善男子，一切世界，從開始到結束，有生有滅，有前有後，有有有無，有聚集有消散，有開始有停止，唸唸相續，循環往復，種種取捨，都是輪迴。還沒有脫離輪迴而談論圓覺，那圓覺的自性，就與流轉相同了。如果想要免除輪迴，是沒有這種道理的。譬如轉動眼睛，能夠搖動清澈的水。又如眼睛定了下來，仍然覺得火在旋轉。雲彩飛快地移動，好像月亮在執行，船在行駛，好像岸在移動，也是這樣。善男子，各種旋轉還沒有停止，那些事物』
【English Translation】 English version: Because (you) believe that one can only become a Buddha after countless kalpas (aeons), you directly consider yourself and your mind to be ordinary beings, merely believing that the Buddha possesses qualities such as immovable wisdom (Acalabuddhi), without believing that your own mind is the fundamental immovable wisdom Buddha, no different from the Buddha. For this reason, you cannot achieve the doctrine of the Dharma Realm Vehicle (Dharmadhatu-yana) that takes fundamental wisdom as faith. The faith in this sutra should be a direct belief: the discriminating nature of one's own mind is the fundamental immovable wisdom Buddha in the Dharma Realm nature, the golden world is the untainted truth of one's own mind, Manjushri (Manjushri, symbol of wisdom) is the wonderful wisdom of one's own mind that is good at discerning, and bodhisattvas such as Awakening Leader (Bodhisattva Jue Shou) and Eye Leader (Bodhisattva Mu Shou) are the manifestation of reason and wisdom in the mind following faith. Because you believe that the causal ground is not different from the fruit Dharma of all Buddhas, you can achieve faith. After this faith, cultivate diligently with meditation and wisdom, experiencing the ten abodes (Dasabhumi), ten practices (Dasacarya), ten dedications (Dasaparinamana), ten grounds (Dasabhumi), and the eleventh ground (Ekadasabhumi), the time of days, months, years, and kalpas does not change, the Dharma Realm is as it was originally, the immovable wisdom Buddha is as before, thereby achieving the ocean of all-knowing wisdom (Sarvajna), teaching sentient beings, the cause and effect do not change, and the time and kalpas do not change, only then can faith be achieved. If you believe that a real body can only be achieved after countless kalpas, and that (the current) body is an ordinary being, that ordinary beings and sages are two different paths, that time and kalpas will change, and that there is a Buddha outside the mind, then you cannot achieve faith. Furthermore, as the Surangama Sutra (Surangama Sutra) says: Vajragarbha Bodhisattva (Vajragarbha Bodhisattva) asked the Buddha: 'World Honored One, if all sentient beings are originally Buddhas, why is there still all ignorance (Avidya)? If all ignorance is inherent in sentient beings, for what reason does the Tathagata (Tathagata) say that they are originally Buddhas? Different beings in the ten directions have originally achieved Buddhahood, and only later arise ignorance, when will all Tathagatas again generate all afflictions (Kleshas)? May you not abandon your unconditioned great compassion, and reveal the secret treasure to all bodhisattvas.' Then the Buddha said: 'Good man, all worlds, from beginning to end, have birth and death, have before and after, have existence and non-existence, have gathering and scattering, have beginning and stopping, moment after moment continuing, cycling back and forth, all kinds of taking and discarding, are all samsara (Samsara). If you discuss perfect enlightenment (Yuanjue) without escaping samsara, then the nature of perfect enlightenment is the same as flowing. If you want to avoid samsara, there is no such principle. For example, moving the eyes can shake clear water. Also, like fixed eyes, you still feel the fire is rotating. The clouds move quickly, as if the moon is moving, the boat is sailing, as if the shore is moving, it is also like this. Good man, the various rotations have not stopped, those things'
先住。尚不可得。何況輪轉生死垢心。曾未清凈。觀佛圓覺而不旋復。是故汝等。便生三惑。善男子。譬如幻翳妄見空華。幻翳若除。不可說言。此翳已滅。何時更起一切諸翳。何以故。翳華二法。非相待故。亦如空華滅于空時。不可說言。虛空。何時更起空華。何以故。空本無華。非起滅故。生死涅槃。同於起滅。妙覺圓照。離於華翳。善男子。當知虛空。非是暫有。亦無暫無況復如來圓覺隨順。而為虛空平等本性。善男子。如銷金礦。金非銷有。既已成金。不重為礦。經無窮時。金性不壞。不應說言。本非成就。如來圓覺。亦復如是。故知圓覺妙心。如虛空之性。生死涅槃。即空華之相。翳眼不無起滅。真性。何曾有無。如礦藏金。金非礦有。又非銷得。要以銷成。迷時如未凈之金。悟了若已成之寶。真金不動。垢凈俄分。妙性無虧。迷悟自得。所以不思議佛境界經云。爾時須菩提。又問言。大士。汝決定住於何地。為住聲聞地。為住辟支佛地。為住佛地耶。文殊師利菩薩言。大德。汝應知我決定住於一切諸地。須菩提言。大士。汝可亦決定住凡夫地耶。答曰。如是。何以故。一切諸法。及以眾生。其性即是決定正位。我常住此正位。是故我言。決定住于凡夫地也。須菩提。又問言。若一切法及以眾生。即是決定
正位者。云何建立諸地差別。而言此是凡夫地。此是辟支佛地。此是佛地耶。文殊師利菩薩言。大德。譬如世間以言說故。于虛空中。建立十方。所謂此是東方。此是南方。乃至此是上方。此是下方。雖虛空無差別。而諸方有如是如是種種差別。此亦如是。如來於一切法決定正位中。以善方便立於諸地。所謂此是凡夫地。此是聲聞地。此是辟支佛地。此是菩薩地。此是佛地。雖正位無差別。而諸地有別耳。所以天臺云。四教如空中四點。四點雖歷然。不壞虛空性。然此地位。至究竟位中。若理若行。方可窮盡。如菩薩瓔珞本業經云。佛子。第四十二地。名寂滅心妙覺地。常住一相。第一無極。湛若虛空。一切種智。照達無生。有諦始終。唯佛窮盡。眾生根本。有始有終。佛亦照盡。乃至一切煩惱。一切眾生果報。佛一念心。稱量盡原。一切佛國。一切佛因。一切菩薩神變。亦一念一時知。住不可思議二諦之外。獨在無二。是知先得宗本。然後煉磨。于煉磨時。不失道本。如巧鍊金。不失銖兩。于圓漸內。階降寧無。從有為而至無為。因生忍而成法忍。圓融不壞行布。壞則失全理之事。行布不礙圓融。礙則失全事之理。然雖理事一際。因果同時。生熟之機似分。初后之心不混。直至妙覺。如月圓時。始盡因門。方冥果海
【現代漢語翻譯】 現代漢語譯本： 正位者（指證得正位的人）。如何建立諸地的差別，從而說這是凡夫地，這是辟支佛地（Pratyekabuddha-yāna，緣覺乘），這是佛地呢？ 文殊師利菩薩（Mañjuśrī Bodhisattva）說：『大德，譬如世間因為言說的緣故，在虛空中建立十方，所謂這是東方，這是南方，乃至這是上方，這是下方。雖然虛空沒有差別，但各個方向有這樣那樣的種種差別。』 『這也像這樣，如來（Tathāgata）在一切法決定正位中，以善巧方便建立諸地，所謂這是凡夫地，這是聲聞地（Śrāvaka-yāna，聲聞乘），這是辟支佛地，這是菩薩地（Bodhisattva-yāna，菩薩乘），這是佛地。雖然正位沒有差別，但諸地有差別。』 所以天臺宗說：『四教（指藏、通、別、圓四教）如空中四點，四點雖然歷歷分明，但不破壞虛空的體性。』然而此地位，到究竟位中，若理若行，方可窮盡。如《菩薩瓔珞本業經》說：『佛子，第四十二地，名叫寂滅心妙覺地，常住一相，第一無極，湛然如虛空，一切種智（Sarvākārajñāna，一切種類的智慧）照達無生，有諦始終，唯佛窮盡。眾生根本，有始有終，佛也照盡。乃至一切煩惱，一切眾生果報，佛一念心，稱量盡原。一切佛國，一切佛因，一切菩薩神變，也一念一時知。住不可思議二諦（指世俗諦和勝義諦）之外，獨在無二。』 可知先得宗本，然後煉磨。在煉磨時，不失道本。如巧妙地鍊金，不失分毫。在圓漸（指圓教的漸修）內，階降難道沒有嗎？從有為而至無為，因生忍而成法忍。圓融不壞行布（指修行次第），壞則失全理之事。行布不礙圓融，礙則失全事之理。 然而雖然理事一際，因果同時，生熟之機似分，初后之心不混。直至妙覺（指佛果），如月圓時，始盡因門，方冥果海。
【English Translation】 English version: Rightly Positioned One. How are the distinctions of the various grounds established, such that it is said, 'This is the ground of an ordinary person, this is the ground of a Pratyekabuddha (辟支佛地，Solitary Buddha), this is the ground of a Buddha'? Mañjuśrī Bodhisattva (文殊師利菩薩) said, 'Great Virtue, it is like in the world, due to speech, the ten directions are established in empty space, such that it is said, 'This is the East, this is the South, even up to this is the Above, this is the Below.' Although empty space has no distinctions, the various directions have such and such various distinctions.' 'It is also like this. The Tathāgata (如來) in the decided right position of all dharmas (一切法), with skillful means, establishes the various grounds, such that it is said, 'This is the ground of an ordinary person, this is the ground of a Śrāvaka (聲聞地，Disciple of Buddha), this is the ground of a Pratyekabuddha (辟支佛地), this is the ground of a Bodhisattva (菩薩地), this is the ground of a Buddha.' Although the right position has no distinctions, the various grounds have distinctions.' Therefore, the Tiantai School says, 'The Four Teachings (四教，referring to the Tripitaka Teaching, Shared Teaching, Distinct Teaching, and Perfect Teaching) are like four points in empty space. Although the four points are distinctly clear, they do not destroy the nature of empty space.' However, this position, until the ultimate position, both in principle and practice, can be fully exhausted. As the Brahma-net Sutra says, 'Buddha-son, the forty-second ground is called the Ground of Wondrous Enlightenment of Quiescent Mind, constantly abiding in one aspect, the first without limit, clear like empty space, the All-Knowing Wisdom (一切種智，Sarvākārajñāna) illuminates and reaches non-arising, having the beginning and end of truth, only the Buddha exhausts it. The root of sentient beings, having a beginning and an end, the Buddha also exhausts it. Even all afflictions, all the karmic retributions of sentient beings, the Buddha, with one thought-moment, measures and exhausts their origin. All Buddha-lands, all Buddha-causes, all the spiritual transformations of Bodhisattvas, are also known in one thought-moment. Abiding outside the inconceivable Two Truths (二諦，Conventional Truth and Ultimate Truth), alone in non-duality.' It can be known that one first obtains the fundamental principle, and then refines it. In the time of refining, one does not lose the root of the path. Like skillfully refining gold, one does not lose a fraction. Within the gradual perfection (圓漸，gradual cultivation of the Perfect Teaching), are there no stages of descent? From the conditioned to the unconditioned, due to the patience of birth, one achieves the patience of dharma. Perfect fusion does not destroy the arrangement of practice (行布，order of practice); destroying it loses the matter of the entire principle. The arrangement of practice does not obstruct perfect fusion; obstructing it loses the principle of the entire matter. However, although principle and matter are one boundary, and cause and effect are simultaneous, the opportunity for ripening seems distinct, and the mind of beginning and end is not confused. Until wondrous enlightenment (妙覺，perfect enlightenment), like the time when the moon is full, one begins to exhaust the gate of cause, and then merges into the ocean of effect.
。如華嚴經云。佛子。譬如乘船。欲入大海。未至於海。多用功力。若至海已但隨風去。不假人力。以至大海。一日所行。比于未至。其未至時。設經百歲亦不能及。佛子。菩薩摩訶薩。亦復如是。積集廣大善根資糧。乘大乘船。到菩薩行海。於一念頃。以無功用智。入一切智智境界。本有功用行。經于無量百千億那由他劫。所不能及。
問。入實觀者。一尚不存。云何廣明十法。
答。夫入實觀者。是觀諸法之實。一法既實。萬法皆然。則一實一切實。如知蜜性甜。則一切蜜皆甜。則不假諸多觀門。但了不思議一法。自然橫周法界。皆同此旨。大根一覽。蕩爾無遺。如上醫治患。見草童舞而眾疾咸消。又直聞其言。病自除愈。則何須軫候。更待施方。又如上醫以非藥為藥。中醫以藥為藥。下醫藥成非藥。非藥為藥者。如雲無有一物不是藥者。攬草皆成。豈云是藥非藥。如行非道而通佛道。即煩惱而成菩提。一切世法純是佛法。以藥為藥者。即應病與藥。隨手痊癒。附子治風。橘皮消氣等。如觀根授法。不失其時。思覺多者。修數息觀。淫慾多者。修不凈觀等。藥為非藥者。即不識病原。反增其疾。如說法者。不逗其機。淺根起于謗心。下士聞而大笑。醍醐上味。為世珍奇。遇斯等人。翻成毒藥。如上上
【現代漢語翻譯】 現代漢語譯本： 如《華嚴經》所說：『佛子，譬如乘坐船隻，想要進入大海。在尚未到達大海時，需要耗費大量的功力。如果到達大海，只需順風而行，無需藉助人力，便能到達大海。一天所行的路程，比未到達時，即使經過一百年也無法相比。』佛子，菩薩摩訶薩也是如此，積累廣大的善根資糧，乘坐大乘船隻，到達菩薩行海。在一念之間，以無功用智，進入一切智智（指佛的智慧）的境界。原本用功修行的路程，即使經過無量百千億那由他劫（極長的時間單位）也無法達到。 問：『進入實觀（證悟實相）的人，連『一』都不存在，如何廣泛闡明十法（指各種修行方法）？』 答：『進入實觀的人，是觀察諸法的實相。一旦明白一法的實相，萬法皆是如此。那麼，明白一實，就明白一切實。如同知道蜂蜜的性質是甜的，那麼一切蜂蜜都是甜的。因此不需要諸多的觀門，只要瞭解不可思議的一法，自然橫遍法界，都與此旨相同。大根器的人一眼就能看透，徹底明白，沒有遺漏。如同高明的醫生治療疾病，看到孩童舞蹈，各種疾病就都消除了。又如同直接聽到他的話語，疾病自然痊癒。那麼何須診脈，更等待施藥。又如同高明的醫生以非藥為藥，中等的醫生以藥為藥，下等的醫生用藥反而成了非藥。以非藥為藥，如同說沒有一樣東西不是藥。隨便採摘草藥都能治病，哪裡還分是藥非藥。如同行走非正道卻能通往佛道，即煩惱轉成菩提（覺悟）。一切世間法純粹是佛法。以藥為藥，即根據病情用藥，隨手就能痊癒。如用附子治療風病，用橘皮消除氣滯等。如同觀察根器傳授佛法，不失去時機。思慮多的人，修習數息觀（通過計數呼吸來集中注意力）；淫慾多的人，修習不凈觀（觀想身體的污穢不凈）等。藥成為非藥，即不認識疾病的根源，反而加重病情。如同說法的人，不契合聽者的根機，淺薄的人產生誹謗之心，下等根器的人聽了哈哈大笑。醍醐（比喻佛法）是上等的美味，被世人視為珍奇，遇到這種人，反而變成毒藥。』
【English Translation】 English version: As the Avatamsaka Sutra says: 'Buddha-child, it is like embarking on a ship, desiring to enter the great ocean. Before reaching the ocean, much effort and strength are required. If one reaches the ocean, one simply follows the wind, without relying on human power, to reach the great ocean. The distance traveled in a day is incomparable to that before reaching the ocean; even if one were to spend a hundred years before reaching it, one could not compare.' Buddha-child, Bodhisattvas-Mahasattvas are also like this, accumulating vast roots of goodness and resources, embarking on the great vehicle ship, and reaching the ocean of Bodhisattva practices. In a single thought-moment, with non-contrived wisdom, they enter the realm of all-knowing wisdom (Buddha's wisdom). The path of contrived practice, even after countless hundreds of thousands of billions of nayutas (extremely long units of time), cannot compare. Question: 'For one who enters the contemplation of reality (realizing the true nature of things), even 'one' does not exist. How can one extensively explain the ten dharmas (various methods of practice)?' Answer: 'One who enters the contemplation of reality observes the reality of all dharmas. Once the reality of one dharma is understood, all dharmas are the same. Then, understanding one reality is understanding all realities. It is like knowing that the nature of honey is sweet, then all honey is sweet. Therefore, there is no need for many gates of contemplation; simply understanding the one inconceivable dharma naturally pervades the entire dharma realm, all sharing the same meaning. Those with great capacity can see through it at a glance, completely understanding without omission. It is like a skilled doctor treating illness, seeing children dancing, and all diseases are eliminated. Or like directly hearing his words, and the illness heals itself. Then why is there a need to diagnose the pulse, or wait for a prescription? It is also like a skilled doctor using non-medicine as medicine, a mediocre doctor using medicine as medicine, and an inferior doctor using medicine that becomes non-medicine. Using non-medicine as medicine is like saying that there is nothing that is not medicine. Picking any herb can become medicine, where is there a distinction between medicine and non-medicine? It is like walking a non-path but reaching the Buddha path, that is, transforming afflictions into Bodhi (enlightenment). All worldly dharmas are purely Buddha-dharmas. Using medicine as medicine is like prescribing medicine according to the illness, and healing immediately. For example, using aconite to treat wind disorders, using tangerine peel to eliminate qi stagnation, etc. It is like observing the capacity and teaching the Dharma accordingly, not missing the opportunity. Those with many thoughts should practice the counting breaths contemplation (focusing attention by counting breaths); those with much lust should practice the impurity contemplation (contemplating the impurity of the body), etc. Medicine becoming non-medicine is like not recognizing the root of the illness, and instead increasing the illness. It is like a Dharma speaker not aligning with the listener's capacity, shallow people giving rise to slander, and inferior people laughing loudly. Ambrosia (a metaphor for the Buddha's teachings) is a supreme delicacy, regarded as precious by the world, but encountering such people, it turns into poison.'
根人。才悟其宗。不俟言說。所以古聖云。上士見我詩。把著滿面笑。楊修見幼婦。一覽便知妙。或遮障深厚。根思遲迴。須備歷觀門。對治種現。如加減修合。服食后差。臺教約中下之根。備歷十乘觀法。然雖具十不離一門。如法華玄義云。明入實觀者。即十乘觀法。一不思議境。即是一實四諦。謂生死苦諦不可思議。即空即假即中。即空。故方便凈。即假。故圓凈。即中。故性凈。三凈一心中得。名大涅槃。凈名經云。一切眾生。即大涅槃。故名不可思議四諦也。不可覆滅。此即生死之苦諦。是無作之滅諦。亦是集道也。煩惱集諦不可思議。即空即假即中。即空故名一切智。即假。故名道種智。即中。故名一切種智。三智一心中得。名大般若。凈名經云。一切眾生。即菩提相。不可復得。此即煩惱之集。而是無作道諦。亦是苦滅。故名不思議一實四諦也。亦是真善妙色。何者。生死即空。故名真。生死即假。故名善。生死即中。故名妙。此名有門不可思議境也。二發真正心者。一切眾生。即大涅槃。云何顛倒以樂為苦。即起大悲。興兩誓願。令未度者度。令未斷者斷。一切煩惱。即是菩提。云何愚闇以道為非。即起大慈。興兩誓願。令未知者知。令未得者得。無緣慈悲。清凈誓願。慈善根力。任運吸取一切眾生也
【現代漢語翻譯】 現代漢語譯本： 對於根器深厚的人，一旦領悟了其宗旨，便無需過多的言語解釋。所以古代聖賢說：『上等根器的人見到我的詩，拿在手裡滿面笑容。』就像楊修見到曹操的幼女，看一眼便知其奧妙。如果遮蔽很深厚，根器和思維遲鈍，就必須經歷各種觀門，對治各種種子和現行。如同加減修補，服藥後效果緩慢。天臺宗的教義是針對中下根器的人，完備地經歷十乘觀法。然而，雖然具備十種觀法，但都離不開一實之門。如《法華玄義》所說：『明白入于實相觀的人，就是運用十乘觀法。』 一、不思議境，就是一實四諦。所謂的生死苦諦不可思議，即空即假即中。即空，所以方便清凈；即假，所以圓滿清凈；即中，所以自性清凈。三種清凈在一心中獲得，名為大涅槃。《維摩詰經》說：『一切眾生，即是大涅槃。』所以名為不可思議四諦。不可再次滅除，這即是生死的苦諦，是無作的滅諦，也是集諦和道諦。 煩惱集諦不可思議，即空即假即中。即空，所以名為一切智；即假，所以名為道種智；即中，所以名為一切種智。三種智慧在一心中獲得，名為大般若。《維摩詰經》說：『一切眾生，即是菩提相，不可再次獲得。』這即是煩惱的集諦，而是無作的道諦，也是苦諦和滅諦。所以名為不思議一實四諦。也是真善妙色。為什麼呢？生死即空，所以名為真；生死即假，所以名為善；生死即中，所以名為妙。這名為有門不可思議境。 二、發起真正心的人，認為一切眾生即是大涅槃，為何顛倒地以快樂為痛苦？因此生起大悲心，發起兩種誓願，令未被度化的人得到度化，令未斷除煩惱的人斷除煩惱。一切煩惱，即是菩提，為何愚昧黑暗地認為道不是道？因此生起大慈心，發起兩種誓願，令未知道的人知道，令未得到的人得到。無緣慈悲，清凈誓願，慈善根力，自然地攝取一切眾生。
【English Translation】 English version: For individuals with sharp faculties (根人, gēn rén, root beings), once they comprehend the essence of the teachings, further explanation becomes unnecessary. Hence, ancient sages said, 'Superior individuals, upon seeing my poems, hold them with smiling faces.' Like Yang Xiu (楊修) meeting Cao Cao's (曹操) young daughter, a single glance reveals the subtlety. However, if obscurations are profound and faculties are dull, one must thoroughly experience various gates of contemplation, counteracting seeds and manifestations (種現, zhǒng xiàn, seeds and present actions). It's akin to gradual addition and subtraction, or the delayed effects after taking medicine. The Tiantai (天臺) teachings are aimed at individuals with middling to lower faculties, comprehensively experiencing the ten modes of contemplation (十乘觀法, shí shèng guān fǎ, ten vehicles of contemplation). Although possessing the ten modes, they are inseparable from the one reality (一實, yī shí, one reality). As the Fa Hua Xuan Yi (法華玄義, Dharma Flower Profound Meaning) states, 'Those who understand entering the contemplation of reality utilize the ten modes of contemplation.' First, the inconceivable realm (不思議境, bù sī yì jìng, inconceivable realm) is the one reality of the four noble truths (一實四諦, yī shí sì dì, one reality four noble truths). The suffering of birth and death (生死苦諦, shēng sǐ kǔ dì, suffering of birth and death) is inconceivable, being simultaneously emptiness, provisional existence, and the middle way (空假中, kōng jiǎ zhōng, emptiness, provisional existence, middle way). Being emptiness, it is pure through skillful means; being provisional existence, it is perfectly pure; being the middle way, it is pure in nature. Attaining these three purities in one mind is called great nirvana (大涅槃, dà niè pán, great nirvana). The Vimalakirti Sutra (凈名經, jìng míng jīng) says, 'All beings are great nirvana.' Therefore, it is called the inconceivable four noble truths. It cannot be extinguished again. This is the suffering of birth and death, the uncreated cessation, and also the accumulation and the path. The accumulation of afflictions (煩惱集諦, fán nǎo jí dì, accumulation of afflictions) is inconceivable, being simultaneously emptiness, provisional existence, and the middle way. Being emptiness, it is called all-knowing wisdom; being provisional existence, it is called wisdom of the paths; being the middle way, it is called all-encompassing wisdom. Attaining these three wisdoms in one mind is called great prajna (大般若, dà bō rě, great prajna). The Vimalakirti Sutra says, 'All beings are the aspect of bodhi (菩提, pú tí, bodhi), which cannot be attained again.' This is the accumulation of afflictions, but it is the uncreated path, and also suffering and cessation. Therefore, it is called the inconceivable one reality of the four noble truths. It is also true, good, and wonderful form. Why? Birth and death are emptiness, therefore it is called true; birth and death are provisional existence, therefore it is called good; birth and death are the middle way, therefore it is called wonderful. This is called the inconceivable realm of the gate of existence. Second, those who generate a true mind (真正心, zhēn zhèng xīn, true mind) believe that all beings are great nirvana. Why do they perversely take pleasure as suffering? Therefore, they generate great compassion (大悲, dà bēi, great compassion) and make two vows: to liberate those who have not been liberated, and to cut off the afflictions of those who have not cut them off. All afflictions are bodhi. Why do they foolishly and darkly consider the path not to be the path? Therefore, they generate great loving-kindness (大慈, dà cí, great loving-kindness) and make two vows: to let those who do not know, know; and to let those who have not attained, attain. Unconditional loving-kindness and compassion, pure vows, and the power of virtuous roots naturally embrace all beings.
。三安心者。既體解成就。發心具足。豈可臨池觀魚。不肯結網裹糧束腳。安坐不行。修行之要。不出定慧。譬如陰陽調適。萬物秀實。雨旱不節燋爛豈生。若兩輪均平。是乘能運。二翼具足。堪任飛昇。體生死即涅槃名為定。達煩惱即菩提名為慧。於一心中。巧修定慧。具足一切行也。四破法遍者。以此妙慧。如金剛斧。所擬皆碎。如無翳目所臨皆朗。若生死即涅槃者。分段變易。苦諦皆破。若煩惱即菩提者。四住五住。集諦皆破。雖復能破。亦不有所破。何者。生死即涅槃。故無所破也。五識通塞者。如主兵寶。取捨得宜。強者綏之。弱者撫之。知生死過患名為塞。即是涅槃名為通。知煩惱雜亂名為塞。即是菩提名為通。始從外道四見。乃至圓教四門。皆識通塞。節節執著即是塞。節節亡泯名為通。若不識諸法夷險。非但行法不前。亦亡去重寶也。六善識道品者。觀生死即涅槃。十界生死色陰。皆非凈非不凈。乃至識陰。非常非不常。能破八顛倒。即法性四念處。念處中。具道品三解脫。及一切法。又知涅槃即生死。顯四枯樹。知生死即涅槃。顯四榮樹。知生死涅槃不二即一實諦。非枯非榮。住大涅槃也。七善修對治者。若正道多障。應須助道。觀生死即涅槃。治報障。觀煩惱即菩提。治業障煩惱障也。八善知次
【現代漢語翻譯】 現代漢語譯本 三、安心：既然已經體悟理解併成就，發菩提心也已具足，怎麼可以像在池塘邊看魚一樣，不肯結網、準備乾糧、束緊腳步，只是安坐不動呢？修行的要點，不外乎定和慧。譬如陰陽調和適宜，萬物才能生長茂盛；如果雨澇乾旱沒有節制，焦枯腐爛又怎麼能生長呢？如果兩個車輪均衡平穩，這輛車才能執行；如果兩隻翅膀都具備，才能勝任飛昇。體悟生死就是涅槃，這叫做定；通達煩惱就是菩提，這叫做慧。在一念心中，巧妙地修習定和慧，就能具足一切修行。 四、破法遍：憑藉這種微妙的智慧，就像金剛斧一樣，所向披靡；就像沒有眼翳的眼睛一樣，所見皆明。如果明白生死就是涅槃，那麼分段生死和變易生死的苦諦都能破除；如果明白煩惱就是菩提，那麼見惑、思惑、塵沙惑、無明惑的集諦都能破除。雖然能夠破除，但也不認為有所破除。為什麼呢？因為生死就是涅槃，所以沒有什麼可以破除的。 五、識通塞：就像善於用兵的主帥一樣，取捨適宜。對於強大的，就安撫；對於弱小的，就撫慰。知道生死的過患叫做塞，體悟生死就是涅槃叫做通。知道煩惱的雜亂叫做塞，體悟煩惱就是菩提叫做通。從外道的四種邪見到圓教的四門，都要明白什麼是通，什麼是塞。在每個環節都執著就是塞，在每個環節都放下就是通。如果不明白諸法中的平坦和險峻，非但修行不能前進，也會失去珍貴的寶物。 六、善識道品：觀察生死就是涅槃，十法界（Ten Realms）的生死和色陰（rupa-skandha）都不是清凈也不是不清凈，乃至識陰（vijnana-skandha）都不是常也不是無常，能夠破除八種顛倒，這就是法性的四念處（Four Foundations of Mindfulness）。在四念處中，具足道品（Thirty-seven Factors of Enlightenment）、三解脫門（Three Doors to Liberation）以及一切法。又知道涅槃就是生死，顯現四種枯樹；知道生死就是涅槃，顯現四種榮樹；知道生死和涅槃不二，就是一實諦（One Reality），既非枯也非榮，安住于大涅槃（Mahaparinirvana）。 七、善修對治：如果正道上障礙很多，就應該輔助修道。觀察生死就是涅槃，可以對治果報的業障；觀察煩惱就是菩提，可以對治行為的業障和煩惱障。 八、善知次第
【English Translation】 English version Three, Peace of Mind: Now that one has realized and accomplished understanding, and the aspiration for Bodhi (Enlightenment) is complete, how can one be like watching fish by the pond, unwilling to weave a net, prepare provisions, and tighten one's steps, just sitting idly? The essence of cultivation lies in nothing other than Samadhi (Concentration) and Prajna (Wisdom). It is like the Yin and Yang being harmoniously balanced, so that all things can flourish; if rain and drought are not regulated, how can scorching and rotting produce anything? If the two wheels are balanced and even, the carriage can move; if the two wings are complete, one can be capable of ascending. Realizing that Samsara (birth and death) is Nirvana, this is called Samadhi; understanding that Kleshas (afflictions) are Bodhi, this is called Prajna. In one thought, skillfully cultivating Samadhi and Prajna, one can complete all practices. Four, Pervading the Destruction of Dharmas: Relying on this subtle wisdom, like a Vajra (diamond) axe, everything it aims at is shattered; like eyes without cataracts, everything it sees is clear. If one understands that Samsara is Nirvana, then the suffering of both segmented and transformational Samsara can be destroyed; if one understands that Kleshas are Bodhi, then the delusions of views, thoughts, dust and sand, and ignorance can be destroyed. Although one can destroy, one does not think that there is anything to destroy. Why? Because Samsara is Nirvana, so there is nothing to destroy. Five, Understanding Passage and Obstruction: Like a general skilled in warfare, one should take and discard appropriately. For the strong, appease them; for the weak, comfort them. Knowing the faults of Samsara is called obstruction; realizing that Samsara is Nirvana is called passage. Knowing the chaos of Kleshas is called obstruction; realizing that Kleshas are Bodhi is called passage. From the four wrong views of external paths to the four gates of the perfect teaching, one must understand what is passage and what is obstruction. Clinging to each stage is obstruction; letting go of each stage is passage. If one does not understand the plains and dangers in all Dharmas, not only will one's practice not advance, but one will also lose precious treasures. Six, Skillfully Recognizing the Factors of Enlightenment: Observing that Samsara is Nirvana, the Samsara and Rupa-skandha (form aggregate) of the Ten Realms are neither pure nor impure, and even the Vijnana-skandha (consciousness aggregate) is neither permanent nor impermanent, one can destroy the eight inversions, which are the Four Foundations of Mindfulness of Dharma-nature. Within the Four Foundations of Mindfulness, the Thirty-seven Factors of Enlightenment, the Three Doors to Liberation, and all Dharmas are complete. Also, knowing that Nirvana is Samsara reveals the four withered trees; knowing that Samsara is Nirvana reveals the four flourishing trees; knowing that Samsara and Nirvana are not two is the One Reality, neither withered nor flourishing, abiding in Mahaparinirvana (Great Nirvana). Seven, Skillfully Cultivating Antidotes: If there are many obstacles on the right path, one should assist the path. Observing that Samsara is Nirvana can cure the karmic obstacles of retribution; observing that Kleshas are Bodhi can cure the karmic obstacles of actions and the obstacles of Kleshas. Eight, Skillfully Knowing the Order
位者。生死之法。本即涅槃。理涅槃也。解知生死即涅槃。名字涅槃也。勤觀生死即涅槃。觀行涅槃也。善根功德生。即相似涅槃也。真實慧起。即分真涅槃也。盡生死底。即究竟涅槃也。觀煩惱即菩提亦如是。九善安忍者。能安內外強軟遮障。不壞觀心。若觀生死即涅槃。不為陰入境。病患業魔禪。二乘菩薩等境所動壞也。若觀煩惱即菩提。不為諸見增上慢境所動也。十無法愛者。既過障難。道根成立。諸功德生。觀生死即涅槃故。諸禪三昧功德生。觀煩惱即菩提故。諸陀羅尼無畏不共諸般若生。觀生死涅槃不二故。法身實相生。相似功德。順理而生。喜起順道法愛生。名法愛。不上不退。名為頂墮。此愛若起。即當疾滅。已愛若滅已破無明。開佛知見。證實相體。觀生死即涅槃故。證得解脫。煩惱即菩提故。證得般若。此二不二。證得法身。一身無量身。無上寶聚。如意圓珠。眾法具足。是名有門入實。證得經體。三門亦如是。乃至歷一切法門亦如是。
問。若即心是佛者。則一切含生。皆有此心。盡得成佛。教中雲何不見授劫國名號之記。
答。劫國名號。乃是出世化門之中現前別記。欲知真記者。凈名經云。一切眾生亦如也。一切法亦如也。華嚴經頌云。顯佛自在力。如說圓滿經。無量諸眾生。
悉受菩提記。又頌云。一一心念中。普觀一切法。安住真如地。了達諸法海。又頌云。一一微塵中。能證一切法。如是無所礙。周行十方國。斯則人法心境。悉記成佛。以一念具足。一塵不虧。唸唸證真。塵塵合體。同居常寂光土。俱號毗盧遮那。終無異土別身。聖強凡劣。與三世佛一時成道。前後情消。共十類生同日涅槃始終見絕。免起有情無情之妄解。不生心內心外之邪思。可謂上無所求。下無可化。冥真履實。得本歸宗。俱登一際解脫之門。盡受平等菩提之記。
又古德問云。既色心不二修性一切。何不見木石受菩提記耶。
答。一一諸色。但唯心故。心外無法。豈唯心滅而色猶存。佛但記有情。攝無情也。譬如幻事。要藉幻心。心在幻中。能持幻事。若其心滅。幻事同無。故但滅心。不復滅事。眾生色心。亦復如是。皆如幻相。一切外境。從幻心生。豈猶滅心而存幻色。此即有情得記。無情亦然。是故無情。不須別記。玄義格云。真佛者。從初發心。即體一真法界。全同古佛。相極三際。全現一塵。性海無邊。表裡不可得。信此法故。名為發心。心無異念。故名為證。證成名佛。的無方處。又圓教入初住人。心同法界。神無方所。何用天衣天座。四眾圍繞。夫立劫國名號授記作佛者。為引未發心
【現代漢語翻譯】 現代漢語譯本 完全接受成佛的授記。又有頌說：『每一個心念中，普遍觀察一切法，安住在真如的境地，徹底明瞭諸法的海洋。』又有頌說：『每一個微塵中，能夠證悟一切法，這樣無所障礙，周遊十方國土。』這就是說，人、法、心、境，全部被授記成佛。因為一念具足一切，一塵也不虧缺。唸唸證悟真如，塵塵與本體相合，一同居住在常寂光土，都稱為毗盧遮那（Vairocana，光明遍照）。最終沒有不同的國土和不同的身軀，沒有聖人強大凡人弱小的區別，與過去、現在、未來三世諸佛同時成道，前後之分消融，與十類眾生同一天涅槃，始終的見解斷絕。免除執著有情無情的錯誤理解，不產生心內心外的邪惡思想。可以說是向上沒有什麼可以追求的，向下沒有什麼可以教化的。暗合真理，踐行實在，得到根本，迴歸本源。共同登上同一解脫之門，完全接受平等的菩提之記。
又有古德問道：『既然色（rūpa，物質）心（citta，精神）不二，修行本性一切，為什麼不見木頭石頭接受菩提之記呢？』
回答說：『一切諸色，都只是唯心所現，心外沒有法。難道只是心滅了而色還存在嗎？佛只是給有情授記，也包括了無情。譬如幻術之事，需要憑藉幻心。心在幻境中，能夠維持幻事。如果心滅了，幻事也就不存在了。所以只是滅心，不再滅事。眾生的色心，也是這樣，都如幻相。一切外境，從幻心生起。難道會只是滅了心而還存在幻色嗎？這就是有情得到授記，無情也是這樣。所以無情，不需要另外授記。』玄義格說：『真佛，從最初發心，就與一真法界本體相同，完全與過去的佛相同。相遍及過去、現在、未來三際，完全顯現在一微塵中。自性之海無邊無際，表裡不可得。相信這個法，就叫做發心。心中沒有其他的念頭，所以叫做證。證成，就叫做佛，的的確確沒有方位處所。』又圓教進入初住位的人，心同法界，神沒有固定的處所。哪裡需要天衣天座，四眾圍繞呢？設立劫、國、名號、授記作佛，是爲了引導沒有發心的人。
【English Translation】 English version They all receive the prediction of Bodhi. Furthermore, a verse says: 'In each and every thought, universally observe all dharmas, abide in the ground of Suchness, and thoroughly understand the ocean of all dharmas.' Another verse says: 'In each and every mote of dust, one can realize all dharmas. Thus, without any obstruction, one travels throughout the ten directions.' This means that beings, dharmas, mind, and realms are all predicted to become Buddhas. Because one thought is complete in itself, and one mote of dust is not lacking. Thought after thought realizes Suchness, and mote after mote merges with the essence, dwelling together in the Land of Eternal Tranquil Light, all called Vairocana (光明遍照, the Illuminator). Ultimately, there are no different lands or separate bodies, no distinction between the strength of the holy and the weakness of the mundane. They attain enlightenment simultaneously with the Buddhas of the three times (past, present, and future), the distinction between before and after disappears, and they enter Nirvana on the same day as the ten categories of beings, severing the view of beginning and end. They avoid the false understanding of sentient and non-sentient, and do not give rise to the evil thoughts of inside and outside the mind. It can be said that there is nothing to seek above, and nothing to transform below. They secretly accord with truth, practice reality, obtain the root, and return to the source. Together, they ascend the gate of liberation of the One Reality, and fully receive the prediction of equal Bodhi.
Furthermore, an ancient worthy asked: 'Since form (rūpa, matter) and mind (citta, spirit) are not two, and cultivating the nature is everything, why do we not see wood and stone receiving the prediction of Bodhi?'
The answer is: 'All forms are only manifestations of the mind. There is no dharma outside the mind. How can it be that the mind is extinguished while form still exists? The Buddha only predicts sentient beings, which includes non-sentient beings. For example, in the case of illusion, it requires the illusory mind. The mind is in the illusion, and can maintain the illusory phenomena. If the mind is extinguished, the illusory phenomena will also cease to exist. Therefore, only the mind is extinguished, and the phenomena are not extinguished again. The form and mind of sentient beings are also like this, all like illusory appearances. All external realms arise from the illusory mind. How can it be that the mind is extinguished while the illusory form still exists? This means that sentient beings receive the prediction, and non-sentient beings are also included. Therefore, non-sentient beings do not need a separate prediction.' The profound meaning states: 'The true Buddha, from the initial arising of the mind, is identical to the essence of the One True Dharma Realm, completely the same as the Buddhas of the past. The appearance pervades the three times (past, present, and future), and is fully manifested in a single mote of dust. The ocean of nature is boundless, and inside and outside cannot be obtained. Believing in this dharma is called the arising of the mind. There are no other thoughts in the mind, so it is called realization. Realization is called Buddha, and there is truly no location or place.' Furthermore, those who enter the initial dwelling stage of the perfect teaching, their minds are the same as the Dharma Realm, and their spirits have no fixed location. Why would they need heavenly robes and heavenly seats, surrounded by the four assemblies? Establishing kalpas, countries, names, and predicting Buddhahood is to guide those who have not yet aroused the mind.
者令嚮慕耳。若愛著身土。情未盡耳。所以華嚴論云。初發心時。便成正覺。於一剎那際。皆得此之法。不許于剎那際外有別時。當知即非本法故。若有人于佛法中見佛成道。作劫量延促處所而生見者。信亦未成。未論修道。若解者。本來全得。處迷者。自沒輪迴。又云。但有所見境界。及如來名號。總是自心佛果所會之法。若自心不會。對面無睹見之期。
宗鏡錄卷第二十三
丁未歲高麗國分司大藏都監奉敕雕造 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第二十四
慧日永明寺主智覺禪師延壽集
夫成佛本理。但是一心者。云何更立文殊普賢行位之因。釋迦彌勒名號之果。乃至十方諸佛國土。神通變現。種種法門。
答。此是無名位之名位。無因果之因果。是心作因。是心成果。是心標名。是心立位。普賢觀經云。大乘因者。即是實相。大乘果者。亦是實相。釋論云。初觀實相。名因。觀竟名果。故知初后皆心。因果同證。只為根機莫等。所見不同。若以一法逗機。終不齊成解脫。須各各示現。引物歸心。雖開種種之名。皆是一心之義。若違自心。取外佛相勝妙之境。則是顛倒。所以華嚴經頌云。若以威德色種族。而見人中調御師。是為病眼顛倒見。復
【現代漢語翻譯】 現代漢語譯本： 這些話令人心生嚮往。如果仍然執著于身體和土地，那就是情執未了。所以《華嚴論》說：『初發心時，便已成就正覺，在一剎那之間，都能獲得這種法。』不允許在剎那之外另有其他時間，應當明白，如果那樣就不是本來的法了。如果有人在佛法中見到佛成道，就以劫為單位來衡量時間的久暫，以處所來衡量空間的遠近，並因此產生種種見解，那麼他的信心都還沒有真正建立，更不用說修道了。如果真正理解的人，本來就完全具備了（成佛的條件）；處在迷惑中的人，則是自己沉沒于輪迴之中。』又說：『只要是所見到的境界，以及如來的名號，都是自心佛果所顯現的法。如果自心不能領會，即使面對面也無法見到。』 《宗鏡錄》卷第二十三 丁未年高麗國分司大藏都監奉敕雕造 大正藏第48冊 No. 2016 《宗鏡錄》 《宗鏡錄》卷第二十四 慧日永明寺住持智覺禪師延壽 輯 如果說成就佛果的根本道理，只是唯一的心，那麼為什麼還要設立文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行愿的象徵）的行位之因，釋迦（Sakyamuni，佛教創始人）、彌勒（Maitreya，未來佛）的名號之果，乃至十方諸佛的國土、神通變現、種種法門呢？ 回答：這些是沒有名位的名位，沒有因果的因果。是心創造了因，是心成就了果，是心標立了名，是心設立了位。《普賢觀經》說：『大乘的因，就是實相；大乘的果，也是實相。』《釋論》說：『最初觀實相，稱為因；觀完實相，稱為果。』所以知道從始至終都是心，因和果共同證得。只是因為眾生的根器不同，所見也不同。如果只用一種法來引導眾生，終究不能使他們全部獲得解脫，必須各自示現不同的法門，引導眾生迴歸自心。雖然開示了種種不同的名相，但都是一心的道理。如果違背了自己的心，去追求外在佛的形象和殊勝的境界，那就是顛倒。所以《華嚴經》的偈頌說：『如果憑藉威德、相貌、種族，來觀察人中的調御師（佛），這就是病眼所見的顛倒之相。』
【English Translation】 English version: These words cause one to yearn. If one is still attached to the body and land, it means the emotional attachments are not yet exhausted. Therefore, the Huayan Sutra commentary says: 'At the very moment of initial aspiration, one achieves perfect enlightenment, and in a single ksana (moment), one obtains this Dharma.' It does not allow for a separate time outside of the ksana. One should know that if it were so, it would not be the original Dharma. If someone, in the Buddha-dharma, sees the Buddha's attainment of enlightenment and measures the duration of time in terms of kalpas (aeons) and creates views based on locations, then their faith has not yet been established, let alone discussing cultivation. If one understands, one originally possesses everything. Those who are lost in delusion are themselves submerged in samsara (cycle of rebirth).』 It also says: 『Whatever one sees as realms and the names of the Tathagatas (Buddhas), are all the Dharma manifested by one's own mind's Buddha-fruit. If one's own mind does not comprehend, even face to face, there is no prospect of seeing.』 Zong Jing Lu (Record of the Source Mirror) Volume 23 Commissioned by the Great Tripitaka (Buddhist Canon) Supervision Office of Goryeo (Korea) in the year Dingwei to be carved. Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu Zong Jing Lu Volume 24 Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple If the fundamental principle of attaining Buddhahood is simply the One Mind, then why establish the causes of the practices and positions of Manjusri (symbol of wisdom) and Samantabhadra (symbol of great vows), the fruits of the names of Sakyamuni (founder of Buddhism) and Maitreya (future Buddha), and even the Buddha-lands of the ten directions, supernatural transformations, and various Dharma-gates? Answer: These are names and positions without names and positions, causes and effects without causes and effects. It is the mind that creates the cause, the mind that achieves the effect, the mind that establishes the name, and the mind that establishes the position. The Samantabhadra Contemplation Sutra says: 'The cause of the Mahayana (Great Vehicle) is the Tathata (Suchness, Reality), and the fruit of the Mahayana is also the Tathata.' The Shastra says: 'Initially contemplating Tathata is called the cause, and completing the contemplation is called the fruit.' Therefore, know that from beginning to end, it is all the mind, and cause and effect are jointly realized. It is only because the capacities of beings are not equal, and what they see is different. If one uses only one Dharma to guide beings, one will ultimately not enable them all to achieve liberation. One must manifest various Dharma-gates individually to guide beings back to the mind. Although various names are opened up, they are all the meaning of the One Mind. If one goes against one's own mind and grasps at external Buddha-images and sublime realms, then that is delusion. Therefore, the verse in the Huayan Sutra says: 'If one sees the Tathagata (One Thus Come), the tamer of humans, through power, virtue, appearance, or lineage, that is a distorted view of diseased eyes.'
不能知最勝法。又頌云。假使百千劫。常見於如來。不依真實義。而觀救世者。是人取諸相。增長癡惑網。繫縛生死獄。盲冥不見佛。云何不見佛。一為不識自心。二為不明隱顯。何者。眾生之因。隱於本覺。諸佛之果。顯於法身。因隱之本覺。是果顯之法身。果能成因。則佛之眾生。果顯之法身。是因隱之本覺。因能辦果。則眾生之佛。故云凡聖交徹。理事相含矣。所云釋迦牟尼者。釋迦。此云能仁。牟尼。此云寂默。能仁者。即心性無邊。含容一切。寂默者。即心體本寂。動靜不幹。故號釋迦牟尼。覺此名佛。彌勒者。此云慈氏。即是一心真實之慈。以心不守自性。任物卷舒。應現無方。成無緣化。故稱慈氏。阿彌陀者。此云無量壽。即如理為命。以一心真如性無盡故。乃曰無量壽。阿閦者。此云不動。即一心妙性湛然不動。妙覺位不能增。無明地不能減。故稱不動。如三藏勒那云。遍入法界禮者。良由行者。想觀自己身心等法。從本已來。不離法界諸佛身外。亦不在諸佛身內。亦不在我外。亦不在我內。自性平等。本無增減。今禮一佛。遍通諸佛。所有三乘位地無漏。我身既遍。隨佛亦遍。乃至法界。空有二境。依正兩報。莊嚴供具。隨緣遍滿。不離法界。隨心無礙。並薦供養。隨喜頂禮。如一室中。懸百千鏡
。有人觀鏡。鏡皆像現。佛身清凈。明逾彼鏡。遞相涉入。鏡無不照。影無不現。此則攝他為總。入他為別。一身既爾。乃至一切法界。凡聖之身。供養之具。皆助隨喜。悉同供養。既知我身在佛身內。如何顛倒妄造邪業。不生愧恥。又諸佛德用既齊。名號亦等。隨稱何名。名無不盡。如稱一阿彌陀佛名。禮召。一切諸佛。無不周備。西天云阿彌陀佛。此云無量壽。豈有一佛非長壽也。設一切佛不化眾生。但一佛化生。即功歸法界。法界德用遍周。是名遍入法界禮也。楞伽經云。佛告大慧。以四等故。如來應等正覺。于大眾中唱如是言。我爾時作拘留孫。拘那含牟尼。迦葉佛。云何四等。謂字等。語等。法等。身等。是名四等。云何等義。所謂同一名字。同一梵聲。同一乘門。同一真體。乃至同一心。同一智。同一覺。同一道。如鴦崛摩羅。與文殊師利。共遊十方。所見十方諸佛。彼佛皆稱釋迦佛者。即我身是。又法華經明。十方諸佛。皆是釋迦分身。則阿閦彌陀。悉本師矣。本師即我心矣。釋云。非獨彌陀阿閦。十方諸佛。皆我本師。海印頓現。且法華分身。有多凈土。如來何不指己凈土。而令別往彌陀妙喜。思之。故知賢首彌陀等。皆本師矣。復何怪哉。言賢首者。即壽量品中。過百萬阿僧祇剎。最後勝蓮華世界
【現代漢語翻譯】 現代漢語譯本：有人觀看鏡子，鏡子里會顯現各種影像。佛的身軀清凈無染，光明勝過鏡子。彼此互相涉入，鏡子沒有不照見的，影像沒有不顯現的。這就是攝取他者為總體，進入他者為差別。一個身體既然如此，乃至一切法界，凡夫和聖人的身體，供養的物品，都幫助隨喜，完全相同于供養。既然知道我的身體在佛身之內，為何還要顛倒妄想，造作邪惡的行業，不生慚愧羞恥之心呢？ 而且諸佛的德行和作用既然相同，名號也相等。隨便稱念哪個名號，名號的功德都沒有不完備的。比如稱念一聲阿彌陀佛（Amitabha Buddha）的名號，就等於禮敬召請了一切諸佛，沒有不周全具備的。西天（印度）稱阿彌陀佛，這裡（中國）翻譯為無量壽。難道有一尊佛不是長壽的嗎？假設一切佛都不化度眾生，只要一尊佛化度眾生，功德就歸於法界。法界的德行和作用遍及周全，這叫做遍入法界禮。 《楞伽經》（Laṅkāvatāra Sūtra）說，佛告訴大慧（Mahamati）菩薩：因為有四種平等，如來應正等覺，在大眾中這樣宣說：我那時作拘留孫佛（Krakucchanda Buddha），拘那含牟尼佛（Kanakamuni Buddha），迦葉佛（Kāśyapa Buddha）。什麼是四種平等呢？就是字平等，語平等，法平等，身平等。這叫做四種平等。什麼是平等的意思呢？就是說同一名字，同一梵音，同一乘門，同一真體。乃至同一心，同一智，同一覺，同一道。如同鴦崛摩羅（Aṅgulimāla）與文殊師利（Mañjuśrī）菩薩，共同遊歷十方世界，所見十方諸佛，那些佛都稱釋迦佛（Śākyamuni Buddha）的名字，那就是我的身體。 而且《法華經》（Lotus Sutra）闡明，十方諸佛，都是釋迦佛的分身，那麼阿閦佛（Akshobhya Buddha），阿彌陀佛，都是本師了。本師就是我的心啊。解釋說，不僅僅是阿彌陀佛、阿閦佛，十方諸佛，都是我的本師。海印三昧頓時顯現。而且《法華經》的分身，有很多凈土，如來為什麼不指明自己的凈土，而讓眾生另外前往阿彌陀佛的極樂世界，或者妙喜世界呢？仔細思考這個問題。所以知道賢首菩薩（Buddha-fields），阿彌陀佛等，都是本師啊。又有什麼奇怪的呢？說到賢首，就是《壽量品》（Chapter on the Duration of Life of the Tathagata）中，經過百萬阿僧祇（asaṃkhya）劫的剎土，最後的勝蓮華世界。
【English Translation】 English version: Someone looks at a mirror, and all images appear in the mirror. The Buddha's body is pure and clean, its brightness surpassing the mirror. They interpenetrate each other, and there is nothing the mirror does not reflect, and no image that does not appear. This is taking others as the whole, and entering others as the distinction. Since one body is like this, even to all of the Dharma Realm, the bodies of ordinary beings and sages, and the objects of offering, all assist in rejoicing and are completely the same as offering. Since we know that my body is within the Buddha's body, why should we be deluded and create evil karma, without feeling ashamed? Moreover, since the virtues and functions of all Buddhas are the same, their names are also equal. Whichever name is recited, the merit of the name is complete. For example, reciting the name of Amitabha Buddha (Amitabha Buddha) once is equivalent to reverently inviting all Buddhas, without anything lacking. The Western Heaven (India) calls him Amitabha Buddha, and here (China) it is translated as Immeasurable Life. Is there any Buddha who is not long-lived? Suppose all Buddhas do not transform sentient beings, as long as one Buddha transforms sentient beings, the merit belongs to the Dharma Realm. The virtues and functions of the Dharma Realm pervade completely, and this is called the Prostration of Pervading the Dharma Realm. The Laṅkāvatāra Sūtra says, the Buddha told Mahamati Bodhisattva: Because of the four equalities, the Tathagata, the Perfectly Enlightened One, proclaims in the assembly: 'I was Krakucchanda Buddha, Kanakamuni Buddha, and Kāśyapa Buddha.' What are the four equalities? They are equality of letters, equality of language, equality of Dharma, and equality of body. This is called the four equalities. What is the meaning of equality? It means the same name, the same Brahma sound, the same vehicle, the same true essence. Even the same mind, the same wisdom, the same enlightenment, the same path. Like Aṅgulimāla and Mañjuśrī Bodhisattva, traveling together in the ten directions, all the Buddhas they saw in the ten directions called themselves Śākyamuni Buddha, that is my body. Moreover, the Lotus Sutra clarifies that all Buddhas in the ten directions are emanations of Śākyamuni Buddha, then Akshobhya Buddha (Akshobhya Buddha) and Amitabha Buddha are all original teachers. The original teacher is my mind. It is explained that not only Amitabha Buddha and Akshobhya Buddha, but all Buddhas in the ten directions are my original teachers. The Samadhi of the Ocean Seal manifests instantly. Moreover, the emanations in the Lotus Sutra have many pure lands, why doesn't the Tathagata point to his own pure land, but instead directs beings to Amitabha Buddha's Pure Land of Ultimate Bliss, or the World of Wonderful Joy? Think carefully about this question. Therefore, we know that the Buddha-fields, Amitabha Buddha, etc., are all original teachers. What is so strange about that? Speaking of the Buddha-fields, it is the World of Supreme Lotus Flowers in the Chapter on the Duration of Life of the Tathagata, after hundreds of thousands of asaṃkhya kalpas.
之如來也。經中偈云。或見蓮華勝妙剎。賢首如來住其中。若此不是嘆本師者。說他如來在他國土。為何用耶。且如總持教中。亦說三十七尊。皆遮那一佛所現。謂毗盧遮那如來內心。證自受用。成於五智。從四智流言四如來。謂大圓鏡智。流出東方阿閦如來。平等性智。流出南方寶生如來。妙觀察智。流出西方無量壽如來。成所作智。流出北方不空成就如來。法界清凈智。即自當毗盧遮那如來。言三十七者。五方如來。各有四大菩薩在於左右。覆成二十。謂中方毗盧遮那如來。四大菩薩者。一金剛波羅蜜菩薩。二。寶波羅蜜菩薩。三法波羅蜜菩薩。四羯磨波羅蜜菩薩。東方阿閦如來。四菩薩者。一金剛薩埵菩薩。二金剛王菩薩。三金剛愛菩薩。四。金剛善哉菩薩。南方寶生如來。四菩薩者。一。金剛寶。二金剛威光。三金剛幢。四金剛笑。西方無量壽如來。亦名觀自在王如來。四菩薩者。一金剛法。二金剛劍。三金剛因。四金剛利。北方不空成就如來。四菩薩者。一金剛業。二金剛法。三金剛藥叉。四金剛拳。已有二十五及四攝八供養。故三十七。言四攝者。即鉤索鎖鈴。八供養者。即燒散燈涂華鬘歌舞。皆上有金剛。下有菩薩。然此三十七尊。各有種子。皆是本師智用流出。與今華嚴經中海印頓現。大意同也。
【現代漢語翻譯】 現代漢語譯本 如同如來。經中的偈頌說：『或者見到蓮花勝妙的佛剎（清凈莊嚴的國土），賢首如來（釋迦牟尼佛的尊號）住在其中。』如果這說的不是讚歎本師（根本的老師，即釋迦牟尼佛），那麼說其他的如來在其他的國土，又有什麼用呢？而且在總持教（密教）中，也說三十七尊，都是毗盧遮那佛（Vairocana，報身佛）所顯現。意思是毗盧遮那如來內心，證得自受用，成就五智。從四智流出四如來，即大圓鏡智，流出東方阿閦如來（Akshobhya）；平等性智，流出南方寶生如來（Ratnasambhava）；妙觀察智，流出西方無量壽如來（Amitabha）；成所作智，流出北方不空成就如來（Amoghasiddhi）。法界清凈智，就是毗盧遮那如來自己。所說的三十七尊，是五方如來，每一方各有四大菩薩在左右，就成了二十尊。中間的毗盧遮那如來，四大菩薩是：一、金剛波羅蜜菩薩（Vajra-paramita）；二、寶波羅蜜菩薩（Ratna-paramita）；三、法波羅蜜菩薩（Dharma-paramita）；四、羯磨波羅蜜菩薩（Karma-paramita）。東方阿閦如來，四大菩薩是：一、金剛薩埵菩薩（Vajrasattva）；二、金剛王菩薩（Vajraraja）；三、金剛愛菩薩（Vajraraga）；四、金剛善哉菩薩（Vajrasadhu）。南方寶生如來，四大菩薩是：一、金剛寶（Vajraratna）；二、金剛威光（Vajratejas）；三、金剛幢（Vajraketu）；四、金剛笑（Vajrahasa）。西方無量壽如來，也名觀自在王如來（Avalokitesvara-raja），四大菩薩是：一、金剛法（Vajradharma）；二、金剛劍（Vajratiksna）；三、金剛因（Vajrahetu）；四、金剛利（Vajranetra）。北方不空成就如來，四大菩薩是：一、金剛業（Vajrakarma）；二、金剛護（Vajraraksha）；三、金剛藥叉（Vajrayaksha）；四、金剛拳（Vajramusti）。已經有二十五尊，加上四攝（四種攝取眾生的方法）和八供養，所以是三十七尊。四攝是：鉤、索、鎖、鈴。八供養是：燒香、散花、燈、涂香、華鬘、歌、舞。上面都有金剛，下面都有菩薩。這三十七尊，各有種子字（Bija），都是本師的智慧作用流出，與現在《華嚴經》中海印三昧頓然顯現的道理相同。
【English Translation】 English version It is like the Tathagata. The verse in the sutra says: 'Perhaps one sees the lotus-adorned, supremely wonderful Buddha-land, where the Worthy Leader Tathagata (another name for Shakyamuni Buddha) dwells.' If this is not praising the original teacher (the fundamental teacher, Shakyamuni Buddha), then what is the use of talking about other Tathagatas in other Buddha-lands? Moreover, in the teachings of the Dharani (mantra) school, it is also said that the thirty-seven deities are all manifestations of Vairochana Buddha (Vairocana, the Sambhogakaya Buddha). This means that Vairochana Tathagata, within his mind, realizes self-enjoyment and attains the five wisdoms. From the four wisdoms flow the four Tathagatas: from the Great Perfect Mirror Wisdom flows Akshobhya Tathagata (Akshobhya) in the East; from the Wisdom of Equality flows Ratnasambhava Tathagata (Ratnasambhava) in the South; from the Wisdom of Wonderful Observation flows Amitabha Tathagata (Amitabha) in the West; and from the Wisdom of Accomplishing Actions flows Amoghasiddhi Tathagata (Amoghasiddhi) in the North. The Wisdom of the Pure Dharmadhatu is Vairochana Tathagata himself. The so-called thirty-seven deities are the five Dhyani Buddhas, each with four great Bodhisattvas on their left and right, making twenty. The four great Bodhisattvas of Vairochana Tathagata in the center are: 1. Vajra-paramita Bodhisattva (Vajra-paramita); 2. Ratna-paramita Bodhisattva (Ratna-paramita); 3. Dharma-paramita Bodhisattva (Dharma-paramita); 4. Karma-paramita Bodhisattva (Karma-paramita). The four Bodhisattvas of Akshobhya Tathagata in the East are: 1. Vajrasattva Bodhisattva (Vajrasattva); 2. Vajraraja Bodhisattva (Vajraraja); 3. Vajraraga Bodhisattva (Vajraraga); 4. Vajrasadhu Bodhisattva (Vajrasadhu). The four Bodhisattvas of Ratnasambhava Tathagata in the South are: 1. Vajraratna (Vajraratna); 2. Vajratejas (Vajratejas); 3. Vajraketu (Vajraketu); 4. Vajrahasa (Vajrahasa). Amitabha Tathagata in the West, also known as Avalokitesvara-raja Tathagata (Avalokitesvara-raja), has four Bodhisattvas: 1. Vajradharma (Vajradharma); 2. Vajratiksna (Vajratiksna); 3. Vajrahetu (Vajrahetu); 4. Vajranetra (Vajranetra). The four Bodhisattvas of Amoghasiddhi Tathagata in the North are: 1. Vajrakarma (Vajrakarma); 2. Vajraraksha (Vajraraksha); 3. Vajrayaksha (Vajrayaksha); 4. Vajramusti (Vajramusti). There are already twenty-five, plus the four means of attraction (four ways to gather beings) and the eight offerings, hence thirty-seven. The four means of attraction are: hook, rope, chain, and bell. The eight offerings are: incense, scattered flowers, lamps, scented ointment, garlands, song, and dance. Above are all Vajras, and below are all Bodhisattvas. These thirty-seven deities each have seed syllables (Bija), all of which flow from the wisdom and function of the original teacher, which is the same principle as the sudden manifestation in the Samudra-mudra Samadhi in the Avatamsaka Sutra.
問。若依此義。豈不違于平等意趣。平等意趣云。言即我者。依于平等意趣而說。非即我身。如何皆說為本師耶。
答。中平等之言。乃是一義。唯識尚說一切眾生中有屬多佛。多佛共化以為一佛。若屬一佛。佛能示現以為多身。十方如來。一一皆爾。今正一佛能為多身。依此而贊本師爾。
如弟子問傅大士。從來啟佛文疏。那隻啟釋迦。而不稱彌勒耶。
答曰。十方諸佛。共一法身。何必須二。又三身十身。隨用而說。約其本性。唯一身而已。如冥室希光。隨孔而照。光雖萬殊。而本之者一所謂真法身也。亦是隨機所現。形相不同。如出現品頌云。譬如梵王住自宮。普現三千諸梵處。一切人天鹹得見。實不分身向于彼。諸佛現身亦如是。一切十方無不遍。其身無數不可稱。亦不分身不分別。方知不是他佛智遍自。則乃自佛智遍他。亦非自因趣他果。本是他果承我因。則因果同時。凡聖一際。是以了無二相。能過魔界。不得一法。安住佛乘。若取相則沈六入之海。起念則投五陰之城。皆是眾生隨差別情。起自他見。則影分多月。跡任殊形。不離一真。各現心水。故融大師云。不離五陰有佛。經言。如心佛亦爾。如佛眾生然。又云。離心求菩提。譬如天與地。那有丈六身。身無丈六也。大品云
【現代漢語翻譯】 現代漢語譯本：
問：如果按照這個意思，豈不是違背了平等的意趣？平等意趣說，『言即我者』，是依據平等的意趣而說的，並非就是我的身體。為什麼都說（諸佛）是本師（根本的老師）呢？ 答：『中平等』的說法，乃是一個道理。唯識宗還說一切眾生中有多佛存在，多佛共同化現為一個佛。如果屬於一個佛，佛就能示現為多個身。十方如來，每一位都是這樣。現在正因為一佛能化現為多個身，所以才依此讚歎本師。 例如弟子問傅大士：『向來啟請佛的文疏，為什麼只啟請釋迦牟尼佛（Sakyamuni Buddha），而不稱念彌勒佛（Maitreya Buddha）呢？』 傅大士回答說：『十方諸佛，共用一個法身（Dharmakaya）。何必需要兩個？又三身（Trikaya）、十身（Dasakaya），隨著需要而說。就其本性而言，只有一個身而已。如同黑暗的房間里有一絲光亮，隨著孔洞而照耀。光雖然有萬千不同，但其根本來源只有一個，這就是所謂的真法身。』這也是隨著機緣所現，形相不同。如《出現品》的偈頌說：『譬如梵王（Brahma）住在自己的宮殿，普遍顯現在三千大千世界的各個梵天之處。一切人天都能夠看見，實際上梵王並沒有分身前往那裡。諸佛顯現身形也是這樣，一切十方世界無不遍及。其身無數不可稱量，也不分身，不作分別。』由此可知，不是他佛的智慧遍及自身，而是自身佛的智慧遍及他方。也不是從自身的原因趣向他方的結果，而是本來是他方的結果承接我的原因。這樣，原因和結果同時存在，凡夫和聖人處於同一境界。因此了無二相，能夠超越魔界。不執著于任何一個法，安住在佛乘（Buddhayana）中。如果執著于相，就會沉溺於六入（Sadayatana）之海；如果生起念頭，就會投入五陰（Pancakkhandha）之城。這些都是眾生隨著差別的感情，生起自他之見，就像一個月亮在不同人的眼中顯現出多個影子，足跡隨著不同的形狀而變化。實際上不離一真法界，各自顯現在心水之中。所以融大師說：『不離五陰而有佛。』經中說：『如心佛亦爾，如佛眾生然。』又說：『離心求菩提（Bodhi），譬如天與地。』哪裡有丈六金身（通常佛像的高度）？身本來就沒有丈六之相。《大品經》（Mahaprajnaparamita Sutra）說：
【English Translation】 English version:
Q: If according to this meaning, wouldn't it contradict the intention of equality? The intention of equality says, 'The word 'I' is spoken based on the intention of equality, not referring to my physical body.' Why are all (Buddhas) said to be the original teacher (root teacher)? A: The term 'middle equality' refers to a single principle. The Vijnanavada school even says that among all sentient beings, there are multiple Buddhas. These multiple Buddhas jointly transform into one Buddha. If it belongs to one Buddha, the Buddha can manifest into multiple bodies. All Tathagatas (Thus Come Ones) in the ten directions are like this. Now, precisely because one Buddha can transform into multiple bodies, we praise the original teacher based on this. For example, a disciple asked Fu Dashi (Great Master Fu): 'In the memorial presented to the Buddhas, why do you only invoke Sakyamuni Buddha (Sakyamuni Buddha) and not mention Maitreya Buddha (Maitreya Buddha)?' Fu Dashi replied: 'The Buddhas of the ten directions share one Dharmakaya (Dharmakaya, the body of truth). Why would we need two? Furthermore, the Trikaya (Trikaya, three bodies) and Dasakaya (Dasakaya, ten bodies) are spoken of according to the need. In terms of their fundamental nature, there is only one body. It is like a ray of light in a dark room, shining through different holes. Although the light appears in myriad forms, its fundamental source is one, which is the so-called true Dharmakaya.' This is also manifested according to the opportunity, with different forms and appearances. As the verse in the 'Emergence Chapter' says: 'For example, Brahma (Brahma) resides in his own palace, universally appearing in the Brahma heavens of the three thousand great thousand worlds. All humans and devas can see him, but in reality, Brahma does not divide his body to go there. The Buddhas manifest their bodies in the same way, pervading all ten directions without exception. Their bodies are countless and immeasurable, neither dividing nor differentiating.' From this, we can know that it is not the wisdom of another Buddha pervading oneself, but the wisdom of one's own Buddha pervading others. It is also not from one's own cause leading to another's result, but originally another's result inheriting my cause. In this way, cause and effect exist simultaneously, and the ordinary and the holy are in the same realm. Therefore, there are no two distinct characteristics, and one can transcend the realm of demons. Not clinging to any single dharma, one abides in the Buddhayana (Buddhayana, Buddha Vehicle). If one clings to appearances, one will sink into the sea of the six entrances (Sadayatana, six sense bases); if one generates thoughts, one will plunge into the city of the five skandhas (Pancakkhandha, five aggregates). These are all due to sentient beings, according to their differentiated emotions, giving rise to the view of self and other, just like one moon appearing as multiple reflections in different people's eyes, and footprints changing with different shapes. In reality, it does not depart from the one true realm, each appearing in the water of the mind. Therefore, Master Rong said: 'Without departing from the five skandhas, there is Buddha.' The sutra says: 'As the mind is like the Buddha, so the Buddha is like sentient beings.' It also says: 'Seeking Bodhi (Bodhi, enlightenment) apart from the mind is like the distance between heaven and earth.' Where is the sixteen-foot golden body (referring to the height of a typical Buddha statue)? The body originally has no sixteen-foot form. The Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) says:
。不以身為佛。用種智為佛。若相好是佛。輪王是也。今多許人身中佛。那不見。為煩惱故。經云。具煩惱眾生。雖近而不見。只在身內。甚近而不見。又我等無智故。不覺內衣里。有無價寶珠。乃至心者。信也。謂有前識。法隨相行。則煩惱名識。不名心也。意者。憶也。憶想前境起于妄。並是妄識。不幹心事。心非有無。有無不染。心非垢凈。垢凈不污。乃至迷悟凡聖行來去住。並是妄識非心。心本不生。今亦無滅。若知自心如此。佛亦然。故云直心是道場。無虛假故。經云。世間如是身。諸佛身亦然。了知其自性。是則說名佛。是以一身無量身。皆同佛體。以無性理同故。所以志公云。食時辰。無明本是釋迦身。坐臥不知元是道。作么忙忙受苦辛。華嚴私記云。從如是我聞已來。乃至一切經中。菩薩眾。聲聞眾。莊嚴具。華幡幢蓋。七珍寶等事。並是如來凈業所起。或作法名云名。並是凈心中事。文殊則是眾生現行分別心。普賢則是眾生塵勞業行心。觀音即是眾生大悲心。勢至即眾生志智心。如華嚴經云。一切處文殊者。文殊雖東來。而即一切處。以是法界之身。不動之智。觸境斯了。六根三業。儘是文殊。實相體周。萬像森羅。無非般若。何有一處非文殊哉。凈名疏云。定自在王菩薩者。用一心三觀。能觀心
【現代漢語翻譯】 現代漢語譯本 不以色身作為佛，而是以一切種智（Sarvajna，佛所證得的智慧）作為佛。如果相好（lakṣaṇa-vyāñjana，佛的三十二相八十種好）是佛，那麼轉輪聖王（cakravartin，擁有統治世界的理想明王的稱號）也是佛了。現在很多人認為佛在人身中，卻看不見，這是因為被煩惱所遮蔽。經中說：『具有煩惱的眾生，即使（佛）很近也看不見。』（佛）就在自身之內，非常近卻看不見。又因為我們沒有智慧，所以不覺察到內衣里有無價寶珠。乃至心，指的是信心。認為有前識，法隨著相而行，那麼煩惱就叫做識，不叫做心。意，指的是憶念。憶想之前的境界而生起虛妄，這些都是妄識，與心無關。心非有非無，有無都不能沾染它。心非垢非凈，垢凈都不能玷污它。乃至迷惑、覺悟、凡夫、聖人、行、來、去、住，這些都是妄識，不是心。心本來不生，現在也不會滅。如果知道自己的心是這樣的，佛也是這樣。所以說直心是道場，因為沒有虛假。經中說：『世間是這樣的身，諸佛的身也是這樣。瞭解其自性，這就叫做佛。』因此一身是無量身，都與佛的本體相同，因為無性的道理相同。所以志公禪師說：『吃飯時，無明（avidyā，佛教中的根本無明）本來就是釋迦牟尼佛的身。坐臥不知道本來就是道，為什麼忙忙碌碌地受苦呢？』《華嚴私記》中說：『從「如是我聞」開始，乃至一切經中，菩薩眾（bodhisattva-saṃgha），聲聞眾（śrāvaka-saṃgha），莊嚴具，華幡幢蓋，七珍寶等事物，都是如來的清凈業所生起。或者作為法名，都是清凈心中的事情。文殊菩薩（Mañjuśrī）則是眾生現行的分別心。普賢菩薩（Samantabhadra）則是眾生塵勞業行心。觀音菩薩（Avalokiteśvara）即是眾生大悲心。勢至菩薩（Mahāsthāmaprāpta）即是眾生志智心。』如《華嚴經》所說：『一切處都是文殊菩薩。』文殊菩薩雖然從東方來，卻即在一切處。因為是法界之身，不動之智，接觸境界就能明瞭。六根（ṣaḍindriya）三業（trīṇi karmāṇi）都是文殊菩薩。實相本體周遍，萬象森羅，無一不是般若（prajñā，智慧），哪裡有一處不是文殊菩薩呢？《凈名疏》中說：『定自在王菩薩，用一心三觀，能觀心』
【English Translation】 English version It is not the physical body that is the Buddha, but the all-knowing wisdom (Sarvajna) that is the Buddha. If the marks and characteristics (lakṣaṇa-vyāñjana) are the Buddha, then the Wheel-Turning King (cakravartin) is also the Buddha. Now, many people believe that the Buddha is within the human body, yet they cannot see him, because they are obscured by afflictions. The sutra says: 'Beings with afflictions, even if (the Buddha) is near, cannot see him.' (The Buddha) is within oneself, very near, yet unseen. Moreover, because we lack wisdom, we do not realize that there is a priceless jewel within our inner garment. Even the mind refers to faith. Believing that there is prior consciousness, and that the Dharma follows after appearances, then affliction is called consciousness, not mind. Intention refers to recollection. Recalling past states and giving rise to delusion, these are all deluded consciousnesses, and have nothing to do with the mind. The mind is neither existent nor nonexistent; existence and nonexistence cannot taint it. The mind is neither defiled nor pure; defilement and purity cannot stain it. Even delusion, enlightenment, ordinary beings, sages, going, coming, departing, and abiding, these are all deluded consciousnesses, not the mind. The mind is originally unborn, and now it will not cease. If one knows one's own mind to be like this, then the Buddha is also like this. Therefore, it is said that the direct mind is the place of enlightenment, because it is without falsehood. The sutra says: 'The body in the world is like this, and the bodies of all Buddhas are also like this. Understanding its self-nature, this is called the Buddha.' Therefore, one body is countless bodies, all the same as the Buddha's essence, because the principle of no-self is the same. Therefore, Zen Master Zhigong said: 'When eating, ignorance (avidyā) is originally the body of Shakyamuni Buddha. Sitting and lying down without knowing is originally the Tao, why are you busily suffering?' The Private Record of the Avatamsaka Sutra says: 'From "Thus have I heard" onwards, even in all the sutras, the bodhisattva assembly (bodhisattva-saṃgha), the śrāvaka assembly (śrāvaka-saṃgha), adornments, flower banners, canopies, the seven treasures, and other things, are all produced by the pure karma of the Tathagata. Or as Dharma names, they are all matters within the pure mind. Mañjuśrī Bodhisattva is the currently active discriminating mind of beings. Samantabhadra Bodhisattva is the mind of beings' defiled karma. Avalokiteśvara Bodhisattva is the great compassionate heart of beings. Mahāsthāmaprāpta Bodhisattva is the mind of beings' will and wisdom.' As the Avatamsaka Sutra says: 'Everywhere is Mañjuśrī Bodhisattva.' Although Mañjuśrī Bodhisattva comes from the East, he is present everywhere. Because it is the body of the Dharma realm, the immovable wisdom, one can understand upon contact with any state. The six senses (ṣaḍindriya) and three karmas (trīṇi karmāṇi) are all Mañjuśrī Bodhisattva. The essence of reality pervades, and all phenomena are arrayed, none of which is not prajñā (wisdom). Where is there a place that is not Mañjuśrī Bodhisattva? The Commentary on the Vimalakirti Sutra says: 'The Samadhi-自在王 Bodhisattva uses the three contemplations in one mind to contemplate the mind.'
性。名為上定。得此上定。於一切真俗禪定。即得自在如國王也。寶積菩薩者。一心三觀。正觀心性雖空。具足萬行之法寶聚。故名寶積也。妙生菩薩者。觀心不生。則一切法不生。般若妙生也。故經云。色不生。般若生。觀世音菩薩者。請觀音經云。觀於心脈。使想一處。即見觀世音也。如是等菩薩。隨舉一觀門。別以標菩薩名。引物歸心。若一人各具一切觀門。即名字互通。即是字等。語等。身等。法等。以一切法。本自無名。無名而有名者。皆從心起故。心即名也。其能如是解者。即于正觀心中。見一切菩薩諸佛也。乃至聲聞十大弟子。皆是自心十善法數。又云。十心數者。三藏教毗曇偈云。想欲更樂慧。念思及解脫。作意于境界。三摩提以痛。此心通大地。數法。扶心王。起一切諸心。數如國。有十臣。共輔佐一主。若君臣共行非道。國內人民。悉皆作惡。君臣相輔共行正治。國內人民。悉皆有道。今眾生有心王。通十心數。若念不善。即有無量。不善煩惱數法起。若心王十數相扶念善。即有無量諸善功德智慧心數而起也。複次。心王即是師。十數即是十弟子。如師資共作惡。即化一切人皆惡。如師資共作善。則化一切人修善。心王及十心數法亦如是。故此經云。弟子眾塵勞。隨意之所轉也。今一切眾生。皆
【現代漢語翻譯】 性，名為上定（最高的禪定）。得到這種上定，對於一切真俗禪定，就能像國王一樣自在。寶積菩薩（積累功德的菩薩）是指一心三觀，正確地觀察心性本空，卻具足萬行之法寶聚，所以名為寶積。妙生菩薩（由智慧而生的菩薩）是指觀察心不生，則一切法不生，般若智慧由此妙生。所以經中說：『色不生，般若生。』觀世音菩薩（聽世界聲音的菩薩）是指請觀音經所說：『觀察心脈，使意念集中於一處，就能見到觀世音。』像這些菩薩，隨便舉出一個觀門，特別用來標示菩薩的名字，引導事物歸於內心。如果一個人各自具備一切觀門，那麼名字就可以互相通用，這就是字等、語等、身等、法等。因為一切法，本來就沒有名字，沒有名字而有名者，都是從心而起，所以心就是名。如果能夠這樣理解，就能在正觀心中，見到一切菩薩諸佛。乃至聲聞十大弟子，都是自心十善法數的體現。又說，十心數是指三藏教毗曇偈所說：『想、欲、更樂、慧，念、思及解脫，作意于境界，三摩提以痛。』此心通大地，數法，扶心王，起一切諸心。數法就像國家有十個大臣，共同輔佐一個君主。如果君臣共同行非道，國內人民都會作惡；君臣互相輔助共同行正道，國內人民都會有道。現在眾生有心王，統領十心數。如果意念不善，就會有無量不善煩惱的數法生起；如果心王與十數互相扶持意念善，就會有無量諸善功德智慧心數生起。再次，心王就是老師，十數就是十個弟子。如果師徒共同作惡，就會教化一切人都作惡；如果師徒共同行善，就會教化一切人都修善。心王及十心數法也是這樣。所以此經說：『弟子眾塵勞，隨意之所轉也。』現在一切眾生，都……' 現代漢語譯本：性，名為上定（最高的禪定）。得到這種上定，對於一切真俗禪定，就能像國王一樣自在。寶積菩薩（積累功德的菩薩）是指一心三觀，正確地觀察心性本空，卻具足萬行之法寶聚，所以名為寶積。妙生菩薩（由智慧而生的菩薩）是指觀察心不生，則一切法不生，般若智慧由此妙生。所以經中說：『色不生，般若生。』觀世音菩薩（聽世界聲音的菩薩）是指請觀音經所說：『觀察心脈，使意念集中於一處，就能見到觀世音。』像這些菩薩，隨便舉出一個觀門，特別用來標示菩薩的名字，引導事物歸於內心。如果一個人各自具備一切觀門，那麼名字就可以互相通用，這就是字等、語等、身等、法等。因為一切法，本來就沒有名字，沒有名字而有名者，都是從心而起，所以心就是名。如果能夠這樣理解，就能在正觀心中，見到一切菩薩諸佛。乃至聲聞十大弟子，都是自心十善法數的體現。又說，十心數是指三藏教毗曇偈所說：『想、欲、更樂、慧，念、思及解脫，作意于境界，三摩提以痛。』此心通大地，數法，扶心王，起一切諸心。數法就像國家有十個大臣，共同輔佐一個君主。如果君臣共同行非道，國內人民都會作惡；君臣互相輔助共同行正道，國內人民都會有道。現在眾生有心王，統領十心數。如果意念不善，就會有無量不善煩惱的數法生起；如果心王與十數互相扶持意念善，就會有無量諸善功德智慧心數生起。再次，心王就是老師，十數就是十個弟子。如果師徒共同作惡，就會教化一切人都作惡；如果師徒共同行善，就會教化一切人都修善。心王及十心數法也是這樣。所以此經說：『弟子眾塵勞，隨意之所轉也。』現在一切眾生，都……
【English Translation】 Nature is called the highest Samadhi (highest state of meditation). Obtaining this highest Samadhi, one gains freedom like a king over all true and mundane Samadhis. Bodhisattva Ratnakuta (Bodhisattva of accumulated treasures) refers to the one who, with a single-minded contemplation of the three aspects, correctly observes that the nature of the mind is empty, yet possesses the treasure trove of ten thousand practices, hence the name Ratnakuta. Bodhisattva Adbhutodbhava (Bodhisattva of wonderful arising) refers to observing that when the mind does not arise, all dharmas do not arise; wonderful Prajna (wisdom) arises from this. Therefore, the sutra says: 'When form does not arise, Prajna arises.' Bodhisattva Avalokiteshvara (Bodhisattva who perceives the sounds of the world) refers to what is said in the Avalokiteshvara Sutra: 'Observe the heart meridian, concentrate thoughts in one place, and you will see Avalokiteshvara.' Such Bodhisattvas, each representing a specific gate of contemplation, are particularly named to guide beings back to the mind. If one person possesses all gates of contemplation, then the names can be used interchangeably, meaning that words, language, body, and dharma are equal. Because all dharmas are originally without names, and those that have names arise from the mind, therefore the mind is the name. Those who can understand in this way will see all Bodhisattvas and Buddhas in the correct contemplation of the mind. Even the ten great disciples of the Shravakas (listeners), are manifestations of the ten wholesome dharmas of one's own mind. Furthermore, it is said that the ten mental factors are as described in the Abhidhamma verses of the Tripitaka teachings: 'Thought, desire, further joy, wisdom, mindfulness, reflection, and liberation, attention to the object, Samadhi with feeling.' This mind pervades the great earth, enumerates dharmas, supports the mind-king, and gives rise to all minds. The enumeration of dharmas is like a country with ten ministers, jointly assisting one ruler. If the ruler and ministers jointly engage in unrighteous conduct, the people of the country will all do evil; if the ruler and ministers assist each other and jointly govern righteously, the people of the country will all have the Way. Now sentient beings have a mind-king, governing the ten mental factors. If the intention is unwholesome, then countless unwholesome afflictions and enumerated dharmas will arise; if the mind-king and the ten factors support each other and intend wholesomeness, then countless wholesome merits, virtues, and wisdom mental factors will arise. Furthermore, the mind-king is like a teacher, and the ten factors are like ten disciples. If the teacher and disciples jointly do evil, they will transform everyone to do evil; if the teacher and disciples jointly do good, they will transform everyone to cultivate goodness. The mind-king and the ten mental factors are also like this. Therefore, this sutra says: 'The multitude of disciples are defiled, turned by whatever they wish.' Now all sentient beings are... English version: Nature is called the highest Samadhi (highest state of meditation). Obtaining this highest Samadhi, one gains freedom like a king over all true and mundane Samadhis. Bodhisattva Ratnakuta (Bodhisattva of accumulated treasures) refers to the one who, with a single-minded contemplation of the three aspects, correctly observes that the nature of the mind is empty, yet possesses the treasure trove of ten thousand practices, hence the name Ratnakuta. Bodhisattva Adbhutodbhava (Bodhisattva of wonderful arising) refers to observing that when the mind does not arise, all dharmas do not arise; wonderful Prajna (wisdom) arises from this. Therefore, the sutra says: 'When form does not arise, Prajna arises.' Bodhisattva Avalokiteshvara (Bodhisattva who perceives the sounds of the world) refers to what is said in the Avalokiteshvara Sutra: 'Observe the heart meridian, concentrate thoughts in one place, and you will see Avalokiteshvara.' Such Bodhisattvas, each representing a specific gate of contemplation, are particularly named to guide beings back to the mind. If one person possesses all gates of contemplation, then the names can be used interchangeably, meaning that words, language, body, and dharma are equal. Because all dharmas are originally without names, and those that have names arise from the mind, therefore the mind is the name. Those who can understand in this way will see all Bodhisattvas and Buddhas in the correct contemplation of the mind. Even the ten great disciples of the Shravakas (listeners), are manifestations of the ten wholesome dharmas of one's own mind. Furthermore, it is said that the ten mental factors are as described in the Abhidhamma verses of the Tripitaka teachings: 'Thought, desire, further joy, wisdom, mindfulness, reflection, and liberation, attention to the object, Samadhi with feeling.' This mind pervades the great earth, enumerates dharmas, supports the mind-king, and gives rise to all minds. The enumeration of dharmas is like a country with ten ministers, jointly assisting one ruler. If the ruler and ministers jointly engage in unrighteous conduct, the people of the country will all do evil; if the ruler and ministers assist each other and jointly govern righteously, the people of the country will all have the Way. Now sentient beings have a mind-king, governing the ten mental factors. If the intention is unwholesome, then countless unwholesome afflictions and enumerated dharmas will arise; if the mind-king and the ten factors support each other and intend wholesomeness, then countless wholesome merits, virtues, and wisdom mental factors will arise. Furthermore, the mind-king is like a teacher, and the ten factors are like ten disciples. If the teacher and disciples jointly do evil, they will transform everyone to do evil; if the teacher and disciples jointly do good, they will transform everyone to cultivate goodness. The mind-king and the ten mental factors are also like this. Therefore, this sutra says: 'The multitude of disciples are defiled, turned by whatever they wish.' Now all sentient beings are...
有心王十通心數法。若遇天魔外道。愛論見論。即起諸煩惱。流轉生死。如為惡君惡臣。惡師惡弟子之所化也。今佛為法王。十弟子為法臣。即是正法之師。正法弟子。用慧行行行正法。共化眾生。心王十通心數法。若眾生信受。修行慧行。即見論諸煩惱滅。成一切見道無量諸善心數法也。若眾生信受。修習行行。即破一切天魔生死不善諸心數法。成修道無量善心數法也。故經云。心王若正。則六臣不邪。複次此十數。即是十法門。悉能通入涅槃也。初以十數為種子。從此修習。遂致成道。如合抱之樹。起于毫末也。今法王欲以半滿之教。化諸眾生。先當隨其樂欲。故此經云。先以欲句牽。后令入佛智也。今十弟子各弘一法者。人以類聚。物以群分。隨其樂欲。各用一行法門。攝為眷屬也。雖各掌一法門。何曾不具十德。如十心數。隨有一起。十數即隨起。雖用一數當名。而實有十數也。別對十弟子者。初想數。即對富樓那。想數偏強從想入道。是故聲聞弟子中。說法第一也。成論云。識得實法。想得假名。富樓那用想數分明。故能分別名相。無礙。辯才無滯。于說法人中。最為第一。欲數。對大迦葉。用善欲數入道故。諸弟子中。頭陀第一也。一切善法。欲為其本。迦葉絕世榮華。志存出要。樂在山林。是則善欲心
【現代漢語翻譯】 現代漢語譯本 有心王十通心數法。如果遇到天魔外道，喜歡爭論見解，就會產生各種煩惱，在生死中流轉，就像被惡君、惡臣、惡師、惡弟子所教化一樣。現在佛是法王（Dharma Raja，佛陀的尊稱），十大弟子是法臣（Dharma Minister，輔佐佛陀弘揚佛法的弟子），他們是正法的老師和弟子，用智慧的行為來實踐正法，共同教化眾生。心王十通心數法，如果眾生信受奉行，修習智慧的行為，就能消除各種爭論和煩惱，成就一切見道（Path of Seeing，佛教修行中的一個階段）的無量善心數法（innumerable wholesome mental factors）。如果眾生信受奉行，修習實踐，就能破除一切天魔生死的不善心數法，成就修道（Path of Cultivation，佛教修行中的一個階段）的無量善心數法。 所以經中說，『心王如果正，那麼六臣就不會邪惡。』而且這十個數，就是十法門（Ten Dharma Gates，通往涅槃的十種修行方法），全部都能通入涅槃（Nirvana，解脫）。最初以十數為種子，從此修習，最終成就道果，就像合抱的大樹，也是從細小的萌芽開始的。現在法王想要用半滿之教（expedient and ultimate teachings，權巧方便的教法和究竟圓滿的教法）來教化眾生，首先應當順應他們的喜好和慾望，所以這部經說，『先用慾望的鉤子牽引，然後讓他們進入佛的智慧。』現在十大弟子各自弘揚一種法門，是因為人以類聚，物以群分，順應眾生的喜好和慾望，各自用一種法門來攝受眷屬。雖然各自掌管一種法門，難道不具備十種功德嗎？就像十心數，隨著一個心數的生起，十個數也隨之生起，雖然用一個數來命名，但實際上具備十個數。 分別對應十大弟子來說，最初的想數（perception，認知），對應富樓那（Purna，佛陀的弟子，以善於說法著稱）。想數特別強，從想入道，所以是聲聞弟子（Sravaka，聽聞佛法而修行的弟子）中，說法第一。成論（Tattvasiddhi Sastra，成實論，佛教論書）說，『認識真實法，想得假名。』富樓那用想數分明，所以能夠分別名相，沒有障礙，辯才無滯，在說法的人中，最為第一。欲數（desire，願望），對應大迦葉（Mahakasyapa，佛陀的弟子，以苦行著稱）。用善欲數入道，所以在諸弟子中，頭陀（ascetic practices，苦行）第一。一切善法，慾望是它的根本。迦葉捨棄世間的榮華富貴，志向在於解脫，喜歡在山林中修行，這就是善欲心。
【English Translation】 English version There is the Mind-King's Ten Penetrations and Mental Functions Dharma. If one encounters demonic forces or externalist paths, and delights in debating views, then all sorts of afflictions arise, causing one to transmigrate through birth and death, just as if being transformed by an evil ruler, evil ministers, evil teachers, or evil disciples. Now, the Buddha is the Dharma Raja (Dharma King), and the ten disciples are the Dharma Ministers, who are teachers and disciples of the Proper Dharma, using wisdom and practice to cultivate the Proper Dharma, together transforming sentient beings. If sentient beings believe and accept the Mind-King's Ten Penetrations and Mental Functions Dharma, and cultivate wisdom and practice, then they will see the cessation of debates and afflictions, accomplishing immeasurable wholesome mental functions of the Path of Seeing. If sentient beings believe and accept, cultivate and practice, then they will destroy all demonic forces, birth and death, and unwholesome mental functions, accomplishing immeasurable wholesome mental functions of the Path of Cultivation. Therefore, the sutra says, 'If the Mind-King is upright, then the six ministers will not be evil.' Moreover, these ten numbers are the Ten Dharma Gates, all of which can lead to Nirvana. Initially, the ten numbers are used as seeds, and from this, one cultivates, eventually attaining the Path, just like a tree that can be embraced, which starts from a tiny sprout. Now, the Dharma Raja wishes to transform sentient beings with the expedient and ultimate teachings, first according to their desires and inclinations. Therefore, this sutra says, 'First use the hook of desire to pull them, then lead them into the Buddha's wisdom.' Now, the ten disciples each propagate one Dharma gate because people gather by type, and things are divided by group, according to their desires and inclinations, each using one Dharma gate to gather their retinue. Although each manages one Dharma gate, how could they not possess ten virtues? Just like the ten mental functions, with the arising of one, all ten arise accordingly. Although one number is used for naming, in reality, there are ten numbers. Specifically corresponding to the ten disciples, the initial perception corresponds to Purna. Perception is particularly strong, entering the Path through perception, therefore he is the foremost in speaking Dharma among the Sravaka disciples. The Tattvasiddhi Sastra says, 'Knowing the real Dharma, perceiving the false names.' Purna uses perception clearly, therefore he can distinguish names and forms without obstruction, and his eloquence is unimpeded, being the foremost among Dharma speakers. Desire corresponds to Mahakasyapa. Entering the Path through wholesome desire, therefore he is the foremost in ascetic practices among the disciples. For all wholesome Dharmas, desire is its root. Kasyapa abandoned worldly glory and wealth, his aspiration lies in liberation, delighting in practicing in the mountains and forests, this is a wholesome desire.
發。舍世惡欲也。更樂。對迦栴延。即起此數。研核義理入道故。聲聞中。論義第一也。問答往復。更相涉入。論義不窮。無滯無闕。以其偏修更樂數故。能如是也。慧數。對身子。用慧數入道故。于諸聲聞中。智慧第一。法輪之將也。念數。對優波離。用念持律入道。于諸聲聞中。持律第一也。憶持不忘。名之爲念。波離身口對緣。詮量輕重而無忘失。持律之上也。思數。對羅云。因秘行入道。諸聲聞中密行第一也。行陰。即是思數。思數若利。修諸戒行。覆藏功德。密行之上也。解脫。對善吉。用此數法。修空解脫入道故。諸聲聞中。解空第一。無諍三昧。蕭然獨脫。不與物競也。作意境界。憶數。對阿那律。因其失眼。佛令起此。數修天眼入道故。聲聞中。天眼第一。夫修天眼。必須住心緣境。取日月星光相而修。發天眼通也。三摩提數。對目連。是定數偏利。修此定進道故。諸聲聞中。禪定第一。痛數。對阿難。當受數強利。聽受聞持以入道故。諸聲聞中。多聞總持第一。痛。通。言受。以領納為義故。此數分明領持佛法。如完器盛水也。是十數弟子共輔如來。莊嚴半滿四枯四榮之教。引眾生入中道。見佛性。住大涅槃。即是住不思議解脫也。是知自利實行。利他權門。若師若弟。若教若觀。終不出眾生心數
【現代漢語翻譯】 現代漢語譯本：捨棄世俗的邪惡慾望。更樂，是針對迦旃延（Kātyāyana，論議第一的弟子）而言的，他由此開始計數，研習義理而入道，所以在聲聞弟子中，論議第一。問答往復，互相深入，論辯義理無窮無盡，沒有滯礙和缺失，因為他偏重於修習更樂的計數方法，所以能夠這樣。慧數，是針對舍利弗（Śāriputra，智慧第一的弟子）而言的，他用智慧的計數方法入道，所以在各位聲聞弟子中，智慧第一，是佛陀法輪的將領。念數，是針對優波離（Upāli，持律第一的弟子）而言的，他用憶念持戒入道，所以在各位聲聞弟子中，持律第一。憶持不忘，就叫做念。優波離的身口對應因緣，衡量輕重而沒有忘失，是持律之上者。思數，是針對羅睺羅（Rāhula，密行第一的弟子）而言的，他因為秘密修行而入道，在各位聲聞弟子中是密行第一。行陰，就是思數。思數如果精進，修習各種戒行，覆藏功德，是密行之上者。解脫，是針對須菩提（Subhūti，解空第一的弟子）而言的，他用這種計數方法，修習空性解脫而入道，所以在各位聲聞弟子中，解空第一，達到無諍三昧，清靜獨立，不與外物相爭。作意境界，憶數，是針對阿那律（Aniruddha，天眼第一的弟子）而言的，因為他失去了眼睛，佛陀讓他開始用這種計數方法，修習天眼而入道，所以在聲聞弟子中，天眼第一。修習天眼，必須住心緣境，取日月星光之相而修，才能發起天眼通。三摩提數，是針對目犍連（Maudgalyāyana，禪定第一的弟子）而言的，這是禪定計數方法特別有利，修習這種禪定而精進道業，所以在各位聲聞弟子中，禪定第一。痛數，是針對阿難（Ānanda，多聞第一的弟子）而言的，他當受的計數方法特別強，聽受聞持而入道，所以在各位聲聞弟子中，多聞總持第一。痛，通，就是受，以領納為意義。這種計數方法分明地領受和保持佛法，就像完整的器皿盛水一樣。這十位弟子共同輔助如來，莊嚴半滿四枯四榮的教法，引導眾生進入中道，見到佛性，安住于大涅槃，也就是安住于不可思議的解脫。由此可知，自利是實際的修行，利他是權巧的方便之門。無論是師父還是弟子，無論是教法還是觀行，最終都離不開眾生的心數。
【English Translation】 English version: Abandoning worldly evil desires. 'More joy' refers to Kātyāyana (the foremost in debate), who initiated this counting, studying the principles and entering the path, hence being the foremost in debate among the Śrāvakas (hearers). Questioning and answering back and forth, delving into each other's ideas, debating principles endlessly, without stagnation or deficiency, because he focused on cultivating the counting method of 'more joy,' thus enabling him to do so. 'Wisdom counting' refers to Śāriputra (the foremost in wisdom), who used the counting method of wisdom to enter the path, hence being the foremost in wisdom among the Śrāvakas, and a general of the Buddha's Dharma wheel. 'Mindfulness counting' refers to Upāli (the foremost in discipline), who used mindfulness to uphold the precepts and enter the path, hence being the foremost in discipline among the Śrāvakas. Remembering and upholding without forgetting is called mindfulness. Upāli's body and speech correspond to conditions, measuring the weight and importance without forgetting, being superior in upholding the precepts. 'Thought counting' refers to Rāhula (the foremost in secret practice), who entered the path through secret practice, being the foremost in secret practice among the Śrāvakas. The 'form aggregate' is the 'thought counting.' If the 'thought counting' is diligent, cultivating various precepts and practices, concealing merits, being superior in secret practice. 'Liberation' refers to Subhūti (the foremost in understanding emptiness), who used this counting method, cultivating emptiness and liberation to enter the path, hence being the foremost in understanding emptiness among the Śrāvakas, attaining the 'non-contention samādhi,' being pure and independent, not competing with external things. 'Directing the mind to the object,' 'memory counting,' refers to Aniruddha (the foremost in divine eye), because he lost his eyes, the Buddha instructed him to initiate this counting method, cultivating the divine eye to enter the path, hence being the foremost in divine eye among the Śrāvakas. To cultivate the divine eye, one must dwell the mind on the object, taking the form of the sun, moon, and stars to cultivate, in order to develop the divine eye power. 'Samādhi counting' refers to Maudgalyāyana (the foremost in meditation), this is the counting method of meditation being particularly beneficial, cultivating this meditation to advance in the path, hence being the foremost in meditation among the Śrāvakas. 'Feeling counting' refers to Ānanda (the foremost in hearing), his counting method of receiving is particularly strong, listening, receiving, and upholding to enter the path, hence being the foremost in hearing and total retention among the Śrāvakas. 'Feeling' is synonymous with 'reception,' taking 'receiving and accepting' as its meaning. This counting method clearly receives and upholds the Buddha's Dharma, like a complete vessel holding water. These ten disciples together assist the Tathāgata (如來), adorning the teachings of 'half and full, four withered and four flourishing,' guiding sentient beings to enter the Middle Way, see the Buddha-nature, and dwell in the Great Nirvāṇa, which is dwelling in inconceivable liberation. Thus, it is known that self-benefit is actual practice, benefiting others is a skillful means. Whether it is the teacher or the disciple, whether it is the teaching or the contemplation, ultimately, it does not depart from the counting of sentient beings' minds.
法門。一一同歸宗鏡。乃至一切言說義理。行位進修。悉皆是心。無不收盡。以一切語言。由覺觀心。一切諸行。由於思心。一切義理。由於慧心故。又心王即佛寶。心數。即僧寶。所緣實際。無王無數。即法寶。善入實際。王數之功力用足矣。心心數法不行。故名行般若波羅蜜。普賢觀云。觀心無心。法不住法。我心自空。罪福無主。即是無心無數。名為正觀。是心數塵勞若不盡者。觀則不訖。故經言。眾生不度。我不成正覺。即此意也。若能如是解者。無一佛菩薩名。及一法門。不于正觀心中現。故法華經云。若有人信汝所說。則為見我。亦見於汝。及比丘僧。並諸菩薩。何者。聞經心信無疑。覺此信心明凈。即是見佛。慧數分明。是見身子。諸數分明。是見眾比丘。慈悲心凈。是見菩薩。黃檗和尚云。諸佛與一切眾生。唯是一心。更無別法。覺心即是。唯此一心即是佛。見此心即是見佛。佛即是心。心即是眾生。眾生即是佛。佛即是心。為眾生時。此心亦不減。為佛時。此心亦不添。但悟一心。更無少法可得。此即真佛。文殊當真空無礙之理。普賢當離相無盡之行。諸大菩薩所表。人皆有之。不離一心。悟之即是。但能無心。便是究竟。學道人。不直下無心。累劫修行。終不成道。不如言下自認取本法。此法即
【現代漢語翻譯】 現代漢語譯本： 法門，一一都歸於宗鏡。乃至一切言說義理，行持位次進修，全部都是心，沒有不包含的。因為一切語言，都源於覺觀心；一切諸行，都源於思心；一切義理，都源於慧心。所以，心王就是佛寶，心數就是僧寶，所緣的實際，無王無數，就是法寶。善於進入實際，王數的功能作用就足夠了。心心數法不行，所以叫做行般若波羅蜜（Prajnaparamita，智慧到彼岸）。《普賢觀》說：『觀心無心，法不住法，我心自空，罪福無主』，這就是無心無數，名為正觀。如果心數塵勞沒有窮盡，觀行就不會結束。所以經上說：『眾生不度，我不成正覺』，就是這個意思。如果能夠這樣理解，沒有一佛菩薩的名號，及一個法門，不在正觀心中顯現。所以《法華經》說：『若有人信汝所說，則為見我，亦見於汝，及比丘僧，並諸菩薩。』為什麼呢？聞經心信無疑，覺悟此信心明凈，就是見佛。慧數分明，就是見舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）。諸數分明，就是見眾比丘。慈悲心凈，就是見菩薩。黃檗（Huangbo，唐代禪宗大師）和尚說：『諸佛與一切眾生，唯是一心，更無別法。覺心即是。唯此一心即是佛。見此心即是見佛。佛即是心。心即是眾生。眾生即是佛。佛即是心。為眾生時，此心亦不減；為佛時，此心亦不添。但悟一心，更無少法可得。此即真佛。』文殊（Manjusri，象徵智慧的菩薩）代表真空無礙的道理，普賢（Samantabhadra，象徵大行的菩薩）代表離相無盡的行持。諸大菩薩所代表的，人人都具有，不離一心，悟到它就是。只要能夠無心，便是究竟。學道的人，不直接無心，累劫修行，終究不能成道。不如當下就認識到本法，此法即是……
【English Translation】 English version: All Dharma gates ultimately lead to the Mirror of the Source. Even all verbal expressions, meanings, principles, practices, stages of progress, and cultivation are entirely within the mind, encompassing everything. This is because all language arises from the perceiving and contemplating mind; all actions arise from the thinking mind; and all meanings and principles arise from the wisdom mind. Therefore, the Mind-King is the Buddha Jewel (Buddha Ratna), the mental functions are the Sangha Jewel (Sangha Ratna), and the actual reality that is the object of focus, without king or number, is the Dharma Jewel (Dharma Ratna). Skillfully entering into reality, the function and power of the king and its numbers are sufficient. When the mind and its functions do not operate, it is called practicing Prajnaparamita (wisdom that reaches the other shore). The Universal Worthy Contemplation Sutra (普賢觀) says: 'Contemplate the mind as no-mind, the Dharma does not abide in Dharma, my mind is naturally empty, and sin and merit have no owner.' This is no-mind and no-number, called Right Contemplation. If the defilements of the mind and its functions are not exhausted, contemplation will not be complete. Therefore, the sutra says: 'If sentient beings are not liberated, I will not attain perfect enlightenment,' which is the meaning of this. If one can understand in this way, there is not a single name of a Buddha or Bodhisattva, nor a single Dharma gate, that does not appear in the mind of Right Contemplation. Therefore, the Lotus Sutra (法華經) says: 'If someone believes what you say, they will see me, and also see you, and the Bhikshu Sangha, and all the Bodhisattvas.' Why? Hearing the sutra with unwavering faith, realizing that this faith is clear and pure, is seeing the Buddha. The wisdom functions being distinct is seeing Sariputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom). All the functions being distinct is seeing the assembly of Bhikshus. The compassionate mind being pure is seeing the Bodhisattvas. Master Huangbo (黃檗) said: 'The Buddhas and all sentient beings are only one mind, there is no other Dharma. Awakening to the mind is it. This one mind is the Buddha. Seeing this mind is seeing the Buddha. The Buddha is the mind. The mind is sentient beings. Sentient beings are the Buddha. The Buddha is the mind. When it is for sentient beings, this mind does not diminish; when it is for the Buddha, this mind does not increase. Only awaken to the one mind, and there is no other Dharma to be attained. This is the true Buddha.' Manjusri (文殊, the Bodhisattva of wisdom) represents the principle of emptiness and unobstructedness, and Samantabhadra (普賢, the Bodhisattva of great practice) represents the practice of being free from characteristics and inexhaustible. What the great Bodhisattvas represent, everyone possesses, not separate from the one mind, realizing it is it. As long as one can be no-mind, that is the ultimate. A practitioner of the Way, if they do not directly become no-mind, will cultivate for countless eons and ultimately not attain the Way. It is better to recognize the original Dharma directly. This Dharma is...
心。心外無法。絕諸思量。故曰言語道斷。心行處滅。此心是本原清凈佛。蠢動畜生。與佛菩薩一體。只為妄想分別。造種種業果。本佛上實無一物。虛通寂靜。明妙安樂而已。但于見聞覺知認取本心。然本心不屬見聞覺知。亦不離見聞覺知。但莫于見聞覺知上起解。亦不離見聞覺知覓心。不即不離。不住不著。世人聞道。諸佛皆傳心法。將謂心上別有一法可證可取。遂將心覓法。不知心即是法。法即是心。不可將心更求於心。歷千劫終無得日。不如當下無心。便是本法。乃至出家。皆不出一念心地。故香嚴和尚偈云。從來求出家。未詳出家稱。起坐只尋常。更無少殊勝。以心外更無別出家法。有何勝境可求所以凈名經云。無利無功德。是名出家。則阿難未悟斯宗。但觀如來勝相求身出家。遂懺悔云。我身雖出家。心不入道。臺教云。觀一念心。凈若虛空。不為二邊桎梏所礙。平等大慧。無住無著。即名出家。以中觀自資活法身慧命。名為乞士。觀五住煩惱。即是菩提。是名破惡。一切諸邊顛倒。無非中道。即是怖魔。天臺拾得頌云。無瞋是持戒。心凈是出家。我性與汝合。一切法無差。夫出塵之人。心不依物故。經云。出家放曠。猶若虛空。志公歌云。言下不求無處所。暫時喚作出家人。所以先德云。汝若悟此事了
【現代漢語翻譯】 現代漢語譯本 心，即是本心，心外沒有其他法。它超越了一切思慮分別，所以說『言語道斷，心行處滅』。這顆心是本原清凈的佛性。即使是蠕動的蟲子和畜生，與佛菩薩也是一體的。只因爲有了虛妄的念想和分別，才造作了種種業果。原本的佛性上實際上什麼都沒有，只是虛空通達、寂靜無染，光明玄妙、安寧快樂罷了。只要在見聞覺知中認識到本心即可。然而，本心既不屬於見聞覺知，也不脫離見聞覺知。只是不要在見聞覺知上產生執著和理解，也不要脫離見聞覺知去尋找心。不即不離，不住不著。世人聽說諸佛都傳授心法，就以為在心外還有另一種法可以證得和獲取，於是就用這顆心去尋找法，卻不知道心即是法，法即是心。不可用這顆心再去尋求另一顆心，即使經歷千劫也終究沒有得到的一天。不如當下放下一切心念，這就是本來的法。乃至出家，都離不開這一念心地。所以香嚴和尚的偈子說：『從來求出家，未詳出家稱。起坐只尋常，更無少殊勝。』因為心外沒有其他的出家之法，還有什麼殊勝的境界可以追求呢？所以《維摩詰經》說：『無利無功德，是名出家。』阿難（Ananda，佛陀十大弟子之一）未領悟這個宗旨，只是觀察如來的殊勝相貌，爲了追求身相上的出家，於是懺悔說：『我身雖出家，心不入道。』天臺宗（Tiantai school，中國佛教宗派）的教義說：『觀一念心，凈若虛空，不為二邊桎梏所礙，平等大慧，無住無著，即名出家。』用中觀的智慧來滋養活潑的法身慧命，這叫做乞士（Bhiksu，佛教出家眾）。觀察五住煩惱，就是菩提（Bodhi，覺悟），這叫做破惡。一切諸邊的顛倒，無非都是中道。這就是怖魔（Mara，佛教中的魔）。天臺拾得（Shi De，唐代高僧）的頌說：『無瞋是持戒，心凈是出家。我性與汝合，一切法無差。』凡是出離塵世的人，心不依附於外物，所以經書上說：『出家放曠，猶如虛空。』志公（Zhi Gong，南北朝高僧）的歌說：『言下不求無處所，暫時喚作出家人。』所以先德說：『你如果領悟了這件事』
【English Translation】 English version The mind is the original mind, and there is no other Dharma outside the mind. It transcends all thoughts and discriminations, hence it is said, 'Words are cut off, and the activity of the mind ceases.' This mind is the originally pure Buddha-nature. Even wriggling insects and animals are one with Buddhas and Bodhisattvas. It is only because of false thoughts and discriminations that they create various karmic consequences. In the original Buddha-nature, there is actually nothing, only emptiness, unobstructedness, stillness, bright mystery, and peace and joy. Just recognize the original mind in seeing, hearing, feeling, and knowing. However, the original mind neither belongs to seeing, hearing, feeling, and knowing, nor is it separate from seeing, hearing, feeling, and knowing. Just do not generate attachments and understandings on seeing, hearing, feeling, and knowing, nor seek the mind apart from seeing, hearing, feeling, and knowing. Neither identical nor separate, neither dwelling nor attached. When people hear that all Buddhas transmit the mind-Dharma, they think that there is another Dharma outside the mind that can be attained and acquired. Therefore, they use this mind to seek the Dharma, but they do not know that the mind is the Dharma, and the Dharma is the mind. It is impossible to use this mind to seek another mind. Even if they go through thousands of kalpas, there will never be a day of attainment. It is better to let go of all thoughts in the present moment, and this is the original Dharma. Even becoming a monk or nun cannot be separated from this one thought of the mind-ground. Therefore, Zen Master Xiangyan's (Xiangyan, a Zen master) verse says: 'From the beginning, I sought to leave home, but I did not understand the meaning of leaving home. Rising and sitting are just ordinary, and there is no slight difference.' Because there is no other Dharma of leaving home outside the mind, what other superior state can be sought? Therefore, the Vimalakirti Sutra says: 'Without benefit or merit, this is called leaving home.' Ananda (Ananda, one of the ten great disciples of the Buddha) did not understand this principle, but only observed the Buddha's superior appearance, seeking to leave home in terms of physical appearance. Therefore, he repented and said: 'Although my body has left home, my mind has not entered the Way.' The Tiantai (Tiantai school, a school of Chinese Buddhism) teaching says: 'Observe the one thought of the mind, pure like empty space, not obstructed by the shackles of the two extremes, equal great wisdom, without dwelling or attachment, this is called leaving home.' Using the wisdom of the Middle Way to nourish the lively Dharma-body and wisdom-life is called a Bhiksu (Bhiksu, a Buddhist monastic). Observing the five dwelling afflictions is Bodhi (Bodhi, enlightenment), this is called breaking evil. All perverted views of the extremes are none other than the Middle Way. This is called fearing Mara (Mara, the demon in Buddhism). Shide (Shi De, a high monk in the Tang Dynasty) of Tiantai's verse says: 'Without anger is keeping precepts, purity of mind is leaving home. My nature is united with yours, and all Dharmas are without difference.' Those who have left the dust of the world do not attach their minds to external objects, so the scriptures say: 'Leaving home is unrestrained, like empty space.' Zhi Gong's (Zhi Gong, a high monk in the Southern and Northern Dynasties) song says: 'Without seeking a place to dwell under words, temporarily call it a person who has left home.' Therefore, the ancient virtuous one said: 'If you understand this matter'
。但隨時著衣吃飯。任運騰騰。故知此事。唯自己知。別無方便。故云一飲一啄。各自有分。豈非悟心出家。非從事得。又云。觀一一心中。皆具王數。為成觀故。王數相扶而取開悟。或於想數入道。或於欲數入道。隨所宜者。心王心數而共攻之。化取塵勞諸心。而作佛事。作此觀未悟。觀行。如乳。若發無漏觀行。如酪。若破塵沙。如生熟酥。若破無明觀。如醍醐。至醍醐時。王數功畢。大寶積經偈云。如來觀眾生。於法建立者。以心能知心。彼則真佛子。故云從佛口生。從法化生。以知心故。一切法門如在掌中。為未知者方便解釋。皆令信入。此宗鏡內。則無有一法而非佛事。飲食為佛事者。凈名疏云。於法等者于食亦等。如大品經云。一切法趣味。是趣不過。味尚不可得。云何當有趣非趣。今言。一切法趣味。味即是食。當知食即是不思議法界。以食中含受一切法。一切法不出食法界也。食若是有。一切法是有。食若是無。一切法皆無。今食不可思議故。尚不見是有。云何當有趣。尚不見是無。云何當有非趣。若觀食不見趣非趣。即是中道三昧。名真法喜禪悅之食。而能通達趣非趣法。即雙照二諦。得二諦三昧法喜禪悅之食。是名食等。諸法亦等者。一切諸法趣陰入界。乃至一切種智。陰入界。一切種智不可得
【現代漢語翻譯】 現代漢語譯本： 只是隨時穿衣吃飯，任其自然而然。所以知道這件事，只有自己才能明白，沒有其他方便的途徑。所以說，『一飲一啄，各自有分』，難道不是說開悟在於內心，而非外在行為嗎？ 又說，觀察每一個心中，都具備『王數』（心王與心所，心王為主，心所為輔）。爲了成就觀行，『王數』互相輔助而取得開悟。或者從想蘊（想數）入道，或者從欲（欲數）入道，根據適合自己的方法，心王與心所共同努力，轉化塵勞煩惱的諸心，而做佛事。 做這種觀行，未開悟時，觀行如乳。如果發起無漏觀行，如酪。如果破除塵沙惑，如生酥熟酥。如果破除無明惑，如醍醐。到達醍醐時，『王數』的功用完畢。《大寶積經》的偈頌說：『如來觀察眾生，對於佛法建立信心者，以心能瞭解心，他們就是真正的佛子。』 所以說，從佛口生，從法化生。因爲了解心，一切法門就像在掌中一樣。為那些還不瞭解的人方便解釋，都讓他們信服。這《宗鏡錄》內，就沒有一法不是佛事。 飲食是佛事，維摩詰經疏中說：『於法等者，于食亦等。』如《大品經》說：『一切法趣味，是趣不過。』味道尚且不可得，怎麼會有趣非趣呢？現在說，一切法趣味，味就是食。應當知道食就是不可思議的法界。因為食中包含一切法，一切法不出食法界。 食如果是有，一切法是有。食如果是無，一切法皆無。現在食不可思議，所以尚且不見是有，怎麼會有趣呢？尚且不見是無，怎麼會有非趣呢？如果觀察食不見趣非趣，就是中道三昧，名為真法喜禪悅之食，而能通達趣非趣法，就是雙照二諦，得到二諦三昧法喜禪悅之食，這叫做食等。 諸法亦等，一切諸法趣向陰入界（五陰、十二入、十八界），乃至一切種智（佛的智慧），陰入界，一切種智都不可得。
【English Translation】 English version: Simply wearing clothes and eating at any time, letting things take their natural course. Therefore, know that this matter can only be understood by oneself; there is no other convenient way. Hence it is said, 'Each drink and each peck is allotted.' Doesn't this mean that enlightenment lies within the mind, not in external actions? It is also said that observing each mind, all possess 'Wang Shu' (the king and ministers of the mind, with the mind-king as the principal and mental functions as the assistants). To accomplish contemplation, 'Wang Shu' mutually support each other to attain enlightenment. One may enter the path through the Skandha of Thought (thought-numbers) or through Desire (desire-numbers), according to what is suitable for oneself. The mind-king and mental functions work together to transform the defilements and afflictions of the mundane world, and perform Buddha-deeds. Performing this kind of contemplation, before enlightenment, the contemplation is like milk. If one initiates uncontaminated contemplation, it is like cream. If one breaks through the delusions of dust and sand, it is like raw or cooked butter. If one breaks through ignorance, it is like ghee. When one reaches ghee, the function of 'Wang Shu' is complete. The verse in the Mahāratnakūṭa Sūtra says: 'The Tathāgata observes sentient beings, those who establish faith in the Dharma, with the mind able to know the mind, they are the true children of the Buddha.' Therefore, it is said to be born from the Buddha's mouth and transformed by the Dharma. Because one understands the mind, all Dharma-gates are like in the palm of one's hand. For those who do not yet understand, convenient explanations are given to make them believe and enter. Within this Zong Jing Lu, there is no Dharma that is not a Buddha-deed. Eating and drinking are Buddha-deeds. The commentary on the Vimalakīrti Sūtra says: 'Equality in Dharma is also equality in food.' As the Mahāprajñāpāramitā Sūtra says: 'All Dharma-flavors are the ultimate flavor.' Flavor is unattainable, so how can there be 'flavor' or 'non-flavor'? Now it is said that all Dharma-flavors, flavor is food. One should know that food is the inconceivable Dharma-realm. Because food contains all Dharmas, and all Dharmas do not go beyond the Dharma-realm of food. If food exists, all Dharmas exist. If food does not exist, all Dharmas do not exist. Now food is inconceivable, so it is not seen as existing; how can there be 'flavor'? It is not seen as non-existing; how can there be 'non-flavor'? If one observes food and does not see 'flavor' or 'non-flavor', that is the Middle Way Samādhi, called the food of true Dharma-joy and Chan-joy, and one can penetrate the Dharma of 'flavor' and 'non-flavor', which is to illuminate the Two Truths simultaneously, and obtain the food of Two Truths Samādhi, Dharma-joy, and Chan-joy. This is called equality in food. All Dharmas are also equal, all Dharmas tend towards the Skandhas, Āyatanas, and Dhātus (the five aggregates, twelve entrances, and eighteen realms), up to all-knowing wisdom (Buddha's wisdom). The Skandhas, Āyatanas, and Dhātus, and all-knowing wisdom are unattainable.
故。云何當有趣非趣。而宛然具足趣非趣者。則一切諸法皆有三諦之理。如智度論明。一剎那中。有生住滅三相之喻也。又如香積佛國之香飯。經云。無盡戒定慧。解脫。解脫知見。功德具足者。所食之餘。終不可盡。以一心真如無盡之理。五分法身資熏之功。自體性空無作妙用。豈有盡乎。又云。若未發大乘意食此飯者。至發意乃消。已發意食此飯者。得無生忍。然後乃消。已得無生忍食此飯者。至一生補處。然後乃消。譬如有藥。名曰上味。其有服者。身諸毒滅。然後乃消。此飯如是。滅除一切諸煩惱毒。然後乃消。如諸大菩薩。雖復捨生受生。後身之中。識中有種子。種子遇緣。還生。香飯。相續不斷。流至初地。發無漏心。斷惑證真。名之為消。非是食滅名為消也。故知食此飯者。何法不消。又云。彼國菩薩。聞香入律。即獲一切德藏三昧。得此三昧者。菩薩所有功德。皆悉具足。是以若從香入法界。自身即是眾香世界。自心即是香積如來。無量功德。一心圓滿。悟入此者。何假外求。香界既然。十八界亦爾。儘是棲神之地。皆為得道之場。如阿難白佛言。未曾有也。世尊。此香飯能作佛事。佛言。如是如是。阿難。或有佛土。以佛光明而作佛事。有以諸菩薩而作佛事。有以佛所化人而作佛事。有以菩提樹而
【現代漢語翻譯】 現代漢語譯本 所以，怎樣才能理解『有趣』與『非趣』，而又能完整地具備『趣』與『非趣』的道理呢？ 那麼，一切諸法都具有三諦之理。 就像《智度論》所闡明的那樣，一剎那間，有生、住、滅三種相狀的比喻。 又如香積佛國（Xiangji Buddha Land）的香飯，經中說：『無盡的戒、定、慧，解脫，解脫知見，功德具足的人，所食用的剩餘，終究是不可窮盡的。』 因為一心真如（Ekayāna-tathatā）具有無盡的道理，五分法身（Five aggregates of the Dharma body）資助熏習的功用，自體性空（Svabhāva-śūnyatā）具有無作的妙用，怎麼會有窮盡呢？ 又說：『如果未發大乘意（Mahāyāna-citta）的人食用此飯，要到發起大乘意時才能消化。 已經發起大乘意的人食用此飯，得到無生忍（Anutpattika-dharma-kṣānti）之後才能消化。 已經得到無生忍的人食用此飯，要到一生補處（Ekajāti-pratibaddha）菩薩的地位才能消化。』 譬如有一種藥，名叫上味，服用它的人，身上的各種毒素都會消滅，然後才能消化。 這香飯也是這樣，滅除一切諸煩惱毒，然後才能消化。 就像諸大菩薩，雖然捨棄此生而又受生，在後世的識（Vijñāna）中，有種子存在，種子遇到因緣，還會生起。 香飯的功用，相續不斷，流至初地（Prathamā-bhūmi），發起無漏心（Anāsrava-citta），斷惑證真，這叫做消化，不是食物消失叫做消化。 所以要知道食用此飯的人，有什麼法不能消化呢？ 又說：『那個佛國的菩薩，聞到香氣就進入律儀，立即獲得一切德藏三昧（Guṇadhāraṇī-samādhi）。 得到此三昧的人，菩薩所有的功德，都完全具備。』 因此，如果從香氣進入法界（Dharmadhātu），自身就是眾香世界，自心就是香積如來（Xiangji Tathāgata），無量功德，一心圓滿。 領悟到這個道理的人，何必向外尋求呢？ 香界是這樣，十八界（Eighteen dhātus）也是這樣，都是安身立命的地方，都是得道的場所。 就像阿難（Ānanda）對佛說：『未曾有啊！ 世尊，這香飯能作佛事。』 佛說：『是這樣的，是這樣的，阿難，有的佛土，用佛的光明來作佛事，有的用諸菩薩來作佛事，有的用佛所化的人來作佛事，有的用菩提樹（Bodhi tree）來作佛事。
【English Translation】 English version Therefore, how can one understand 'having interest' and 'having no interest,' while also fully possessing both 'interest' and 'no interest'? Then, all dharmas possess the principle of the Three Truths. As the Mahāprajñāpāramitāśāstra explains, in a single moment, there is the analogy of the three characteristics of arising, abiding, and ceasing. Furthermore, like the fragrant rice of Xiangji Buddha Land (Xiangji Buddha Land), the sutra says: 'Those who are complete with endless precepts, concentration, wisdom, liberation, liberating knowledge and vision, and merit, the remainder of what they eat will never be exhausted.' Because the One Mind True Thusness (Ekayāna-tathatā) has the principle of endlessness, the Five Aggregates of the Dharma Body (Five aggregates of the Dharma body) aid in the function of cultivation, and the self-nature emptiness (Svabhāva-śūnyatā) has the wonderful function of non-action, how can there be exhaustion? It also says: 'If those who have not aroused the Mahayana mind (Mahāyāna-citta) eat this rice, it will only be digested when they arouse the mind. Those who have already aroused the mind eat this rice, it will only be digested after they obtain the Acceptance of the Non-arising of Dharmas (Anutpattika-dharma-kṣānti). Those who have already obtained the Acceptance of the Non-arising of Dharmas eat this rice, it will only be digested when they reach the position of a Bodhisattva Bound by One More Birth (Ekajāti-pratibaddha).' It is like a medicine called Superior Flavor, those who take it will have all the poisons in their body eliminated, and then it will be digested. This fragrant rice is also like this, eliminating all the poisons of afflictions, and then it will be digested. Like the great Bodhisattvas, although they renounce this life and are born again, in the consciousness (Vijñāna) of the subsequent life, there are seeds, and when the seeds encounter conditions, they will arise again. The function of the fragrant rice continues uninterrupted, flowing to the First Ground (Prathamā-bhūmi), arousing the non-outflow mind (Anāsrava-citta), cutting off delusion and realizing truth, this is called digestion, it is not the disappearance of food that is called digestion. Therefore, know that for those who eat this rice, what dharma cannot be digested? It also says: 'The Bodhisattvas of that Buddha Land, upon hearing the fragrance, enter the precepts, and immediately obtain the Samadhi of the Treasury of All Virtues (Guṇadhāraṇī-samādhi). Those who obtain this samadhi, all the merits of the Bodhisattvas are completely fulfilled.' Therefore, if one enters the Dharmadhatu (Dharmadhātu) from fragrance, one's own body is the world of all fragrances, and one's own mind is Xiangji Tathagata (Xiangji Tathāgata), with immeasurable merits, perfectly fulfilled in one mind. Those who awaken to this, why seek externally? The realm of fragrance is like this, and so are the Eighteen Dhatus (Eighteen dhātus), all are places to dwell in spirit, all are places to attain the Way. Just as Ananda (Ānanda) said to the Buddha: 'Unprecedented! World Honored One, this fragrant rice can perform Buddha-works.' The Buddha said: 'It is so, it is so, Ananda, some Buddha Lands perform Buddha-works with the light of the Buddha, some perform Buddha-works with the Bodhisattvas, some perform Buddha-works with those transformed by the Buddha, and some perform Buddha-works with the Bodhi tree (Bodhi tree).
作佛事。有以佛衣服臥具而作佛事。有以飯食而作佛事。有以園林臺觀而作佛事。有以三十二相八十隨形好而作佛事。有以佛身而作佛事。有以虛空而作佛事。眾生應以此緣。得入律行。有以夢。幻。影。響。鏡中像。水中月。熱時焰。如是等喻而作佛事。有以音聲語言文字而作佛事。或有清凈佛土。寂寞。無言。無說。無示無識。無作無為。而作佛事。如是阿難。諸佛威儀進止。諸所施為。無非佛事。阿難。有此四魔八萬四千諸煩惱門。而諸眾生為之疲勞。諸佛即以此法而作佛事。是名入一切諸佛法門。菩薩入此門者。若見一切凈好佛土。不以為喜。不貪不高。若見一切不凈佛土。不以為憂。不礙不沒。但于諸佛生清凈心。歡喜恭敬。未曾有也。諸佛如來。功德平等。為教化眾生故。而現佛土不同。阿離。汝見諸佛國土地有若干。而虛空無若干也。如是見諸佛色身有若干耳。其無礙慧無若干也。又如華嚴經中。具足優婆夷。得菩薩無盡福德藏解脫門。能于如是一小器中。隨諸眾生種種欲樂。出生種種美味飲食。悉令充滿。乃至東方一世界。不可說不可說佛剎微塵數世界中。所有一生所繫菩薩。食我食已。皆菩提樹下。坐于道場。降伏魔界。成阿耨多羅三藐三菩提。如東方。南西北方四維上下。亦復如是。又如明智居
【現代漢語翻譯】 現代漢語譯本 作佛事，有以佛的衣服臥具來作佛事，有以飯食來作佛事，有以園林臺觀來作佛事，有以佛的三十二相和八十隨形好來作佛事，有以佛身來作佛事，有以虛空來作佛事。眾生應當以此因緣，得以進入戒律的修行。有以夢、幻、影、響、鏡中像、水中月、熱時焰等譬喻來作佛事。有以音聲語言文字來作佛事。或者有清凈的佛土，寂靜、無言、無說、無示、無識、無作、無為，而作佛事。像這樣，阿難（Ananda，佛陀的十大弟子之一），諸佛的威儀進退，一切所作所為，沒有不是佛事的。阿難，有這四魔和八萬四千種煩惱之門，眾生因此感到疲勞。諸佛就用這些法來作佛事，這叫做進入一切諸佛的法門。菩薩進入此門，如果見到一切清凈美好的佛土，不因此而歡喜，不貪戀也不自高；如果見到一切不清凈的佛土，不因此而憂愁，不被障礙也不沉沒。只是對於諸佛生起清凈心，歡喜恭敬，這是前所未有的。諸佛如來，功德平等，爲了教化眾生，才示現出不同的佛土。阿離（音譯名），你看見諸佛國土的土地有若干不同，而虛空卻沒有若干不同。像這樣，看見諸佛的色身有若干不同罷了，而其無礙的智慧卻沒有若干不同。又如《華嚴經》中，具足優婆夷（Upasika，在家女居士），得到菩薩無盡福德藏解脫門，能于這樣一個小小的器皿中，隨著眾生種種的慾望和快樂，出生種種美味的飲食，全部令其充滿，乃至東方一個世界，不可說不可說佛剎微塵數世界中，所有一生補處菩薩，吃了我的食物后，都在菩提樹下，坐在道場，降伏魔界，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。像東方一樣，南西北方四維上下，也是這樣。又如明智居
【English Translation】 English version Performing Buddha-deeds: some do Buddha-deeds with the Buddha's clothes and bedding; some do Buddha-deeds with food and drink; some do Buddha-deeds with gardens, groves, pavilions, and terraces; some do Buddha-deeds with the thirty-two marks and eighty minor characteristics of a Buddha; some do Buddha-deeds with the Buddha's body; some do Buddha-deeds with emptiness. Sentient beings should, through these conditions, be able to enter the practice of the precepts. Some do Buddha-deeds with metaphors such as dreams, illusions, shadows, echoes, images in a mirror, the moon in water, and mirages in hot weather. Some do Buddha-deeds with sounds, speech, language, and writing. Or there are pure Buddha-lands, silent, without words, without speaking, without showing, without knowing, without acting, without doing, that perform Buddha-deeds. Thus, Ananda (one of the ten principal disciples of the Buddha), the Buddhas' dignified deportment, their movements, and all their actions are nothing but Buddha-deeds. Ananda, there are these four demons and eighty-four thousand gates of afflictions, by which sentient beings are wearied. The Buddhas use these very dharmas to perform Buddha-deeds. This is called entering the dharma-gate of all Buddhas. Bodhisattvas who enter this gate, if they see all pure and beautiful Buddha-lands, are not delighted, not greedy, and not arrogant. If they see all impure Buddha-lands, they are not worried, not obstructed, and not submerged. They only generate a pure mind towards all Buddhas, with joy and reverence, which is unprecedented. The Buddhas and Tathagatas (Thus Come Ones) have equal merit and virtue, but for the sake of teaching and transforming sentient beings, they manifest different Buddha-lands. Ali (transliteration), you see that the lands of the Buddhas' countries are diverse, but emptiness is not diverse. Likewise, seeing the Buddhas' physical bodies as diverse is merely that; their unobstructed wisdom is not diverse. Furthermore, as in the Avatamsaka Sutra, the Upasika (female lay devotee) Endowed with Virtue obtained the liberation gate of the Bodhisattva's inexhaustible treasury of merit, and is able to, within such a small vessel, according to the various desires and pleasures of sentient beings, produce various delicious foods, completely filling them, even to the east, in one world, in unspeakable, unspeakable Buddha-lands, as many as dust motes, all the Bodhisattvas bound by only one more life, after eating my food, all sit under the Bodhi tree, in the place of enlightenment, subduing the realm of demons, attaining Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). Just as in the east, so too in the south, west, north, the four intermediate directions, above and below. Furthermore, like the wise
士。得隨意出生福德藏解脫門。爾時居士。知眾普集。須臾繫念。仰視虛空。如其所須。悉從空下。一切眾會。普皆滿足。然後復為說種種法。所謂得美食而充足者。與說種種集福德行。離貧窮行。知諸法行。成就法喜禪悅食行。修習具足諸相好行。增長成就難屈伏行。善能了達無上食行。成就無盡大威德力降魔怨行。得好飲而充足者。與其說法。令于生死。舍離愛著。入佛法味等。且如優婆夷器內。明智居士空中。隨意而出無限珍羞。繫念而雨眾多美食。凡來求者。皆赴所須。得之者。盡證法門。食之者。咸成妙道。可謂無一塵而不具足佛事。無一法而不圓滿正宗。但隨眾生心。應所知量。循業發現。所見不同。外道見為自然。凡夫見為生死。聲聞見為四諦。緣覺見為因緣。小菩薩見為但空。大菩薩見為中道。諸佛見為實相。若入宗鏡。諸見並融。色塵為佛事者。如頻婆娑羅王。因佛口放五色光照頂。后證阿那含果。又如寶積等五百長者。見佛凈土。證無生法忍。此是睹色也。香塵為佛事者。即香飯普熏三千大千。及欲色界。諸天聞香入室。又燒香者。謂以智火發輝。萬行普周遍故。涂香者。以性凈水和之飾法身故。粖香者。以金剛智破令無實故。又如慈悲不凈觀等斷諸惡者。如安息香能辟惡邪。正見智慧無惡不斷
。又十善行等生歡喜香。如沉檀等。即攝根器。行施悅自他等。味塵為佛事者。食此飯者。身安快樂。譬如樂莊嚴國。觸塵為佛事者。以手捫摸我。一何快乃爾。光明為佛事者。涅槃經云。遇斯光者。一切煩惱皆悉消除。夫放光者。即是一心智慧之光。以能照萬法之性故。即不隨塵墮其愚闇。如義海云。顯光明者。謂見塵法界真如事理之時。顯了分明。此是智慧光明照也。若無智光。則理事不顯。但見法時。即是光明。由積智功圓。是故放一光明。則法界無不顯示。常觀察一切法界。是為放光明照一切。此宗鏡光。即是諸佛毫光。普照法界。如華嚴經云。如來眉間有大人相。名遍法界光明雲。摩尼寶華以為莊嚴。放大光明。具眾寶色。猶如日月。洞徹清凈。其光普照十方國土。于中顯現。一切佛身。復出妙音。宣暢諸法。法華經云。放一毫光照萬八千佛土。光中悉見菩薩六度莊嚴。眾生受報好醜等事。又云。放一凈光。照無量國。大乘本生心地觀經云。爾時會中有一菩薩。名師子吼。睹如來放金色光明。四向觀視。海會大眾。發大音聲。而作是言。乃至以是因緣。如來不久從三昧起。當爲演說心地觀門大乘妙法。告諸大眾。無量一切人天福樂。速求出世阿耨多羅三藐三菩提。所以者何。今日世尊。從胸臆中。放金色光
【現代漢語翻譯】 現代漢語譯本： 又以十善行等產生歡喜之香，如同沉香、檀香等，以此來攝受不同根器的眾生。行佈施等善行，使自己和他人皆感到喜悅。將味塵作為佛事，食用此飯的人，身心安穩快樂，譬如生活在樂莊嚴國一般。將觸塵作為佛事，用手觸控我，是多麼的快樂啊！將光明作為佛事，《涅槃經》中說：『遇到此光明者，一切煩惱都將消除。』 所謂放光，即是一心智慧之光，因為它能夠照亮萬法的本性，因此不會隨著塵埃而墮入愚昧黑暗。如《義海》所說：『顯現光明，是指在見到塵法界真如事理的時候，顯現得清清楚楚，這是智慧光明照耀。』 如果沒有智慧之光，那麼事理就不會顯現。但見到法的時候，就是光明。由於積累智慧功德圓滿，所以放出一道光明，整個法界沒有不顯示的。經常觀察一切法界，這就是放出光明照耀一切。此宗鏡之光，就是諸佛的眉間白毫光，普遍照耀法界。如《華嚴經》所說：『如來眉間有大人相，名為遍法界光明雲（指佛的眉間白毫相，其光明遍照整個法界，如雲一般），用摩尼寶華來莊嚴，放出大光明，具有各種寶色，猶如日月，洞徹清凈，其光明普遍照耀十方國土，在光明中顯現一切佛身，又發出美妙的聲音，宣揚各種佛法。』《法華經》說：『放出一道毫光，照耀萬八千佛土，在光明中完全可以見到菩薩以六度來莊嚴自身，以及眾生所受的善惡報應等事。』又說：『放出一道清凈的光芒，照耀無量國土。』《大乘本生心地觀經》說：『當時法會中有一位菩薩，名叫師子吼（菩薩名），看到如來放出金色光明，向四面觀看，看到海會大眾，發出巨大的聲音，說道：乃至以此因緣，如來不久將從三昧中起身，將為我們演說心地觀門大乘妙法，告訴各位大眾，無量一切人天福樂，要趕快尋求出世的阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為今天世尊，從胸臆中，放出金色光芒。』
【English Translation】 English version: Furthermore, the ten wholesome actions generate a fragrance of joy, like sandalwood and agarwood, which attracts beings of various capacities. Performing acts of generosity and other virtuous deeds brings joy to oneself and others. Regarding the sense of taste as a Buddha-activity, those who partake in this meal experience peace and happiness in body and mind, as if living in the Land of Joyful Adornment. Regarding the sense of touch as a Buddha-activity, to touch me with one's hand is a source of great delight! Regarding light as a Buddha-activity, the Nirvana Sutra states: 'Those who encounter this light will have all their afflictions eliminated.' The emission of light refers to the light of wisdom from the single mind, as it illuminates the nature of all dharmas, preventing one from falling into ignorance and darkness due to worldly defilements. As the Meaning Ocean states: 'The manifestation of light refers to the clear and distinct appearance of the true suchness of phenomena and principles in the realm of phenomena when perceived. This is the illumination of wisdom light.' Without the light of wisdom, principles and phenomena would not be apparent. However, the very act of seeing phenomena is itself light. Through the accumulation of complete wisdom, the emission of a single ray of light reveals everything in the entire dharma realm. Constantly observing all dharma realms is the act of emitting light to illuminate everything. This light of the Mirror of the Doctrine is the light from the urna (a tuft of white hair between the eyebrows of the Buddha) of all Buddhas, universally illuminating the dharma realm. As the Avatamsaka Sutra states: 'Between the eyebrows of the Tathagata (another name for Buddha) is the mark of a great person, called the Cloud of Light Universally Illuminating the Dharma Realm, adorned with mani (jewel) lotuses, emitting great light with various precious colors, like the sun and moon, clear and pure. Its light universally illuminates the ten directions, manifesting within it all the bodies of the Buddhas, and emitting wondrous sounds, proclaiming all the dharmas.' The Lotus Sutra states: 'Emitting a ray of light from the urna, illuminating eighteen thousand Buddha lands, one can see within the light the Bodhisattvas (enlightenment beings) adorning themselves with the six paramitas (perfections), and the good and bad retributions received by sentient beings.' It also states: 'Emitting a pure light, illuminating countless lands.' The Great Vehicle Sutra of the Origin of Mind-Ground Contemplation states: 'At that time, in the assembly, there was a Bodhisattva named Lion's Roar, who, seeing the Tathagata emitting golden light, looked in all four directions at the great assembly, and uttered a great sound, saying: 'Due to this cause and condition, the Tathagata will soon arise from samadhi (meditative state) and will expound for us the Mind-Ground Contemplation, the wonderful dharma of the Great Vehicle, and tell all of you, the countless blessings and joys of humans and devas (gods), to quickly seek the anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) of transcending the world. Why? Because today, the World-Honored One is emitting golden light from his chest.'
。所照之處。皆如金色。佛所顯示。意趣甚深。一切世間聲聞緣覺。盡思度量所不能知。汝凡夫不觀自心。是故漂流生死海中。諸佛菩薩能觀心故。度生死海。到于彼岸。三世如來。法皆如是。放此光明。非無因緣。釋曰。夫金色光者。表所說宗。如文殊住方。須彌南面。皆同一色。無復異文。如寶篋經云。文殊師利言。大德須菩提。如須彌山王光。所照處。悉同一色。所謂金色。如是須菩提。般若光照一切結使。悉同一色。謂佛法色。此之心色。可謂明逾日月。量逸太虛。照燭包含。無幽不盡。所以大般若經云。若幽冥世界。及於一一世界中間日月等光所不照處。為作光明。應學般若波羅蜜多。寶積經云。我有光明。名無生。持其名者。獲無所得。華嚴論云。光明覺品者。為令信心自以自心光明。覺照一切世間無盡大千世界。總佛境界。自亦同等。以心隨光。一一照之。心境合一內外見亡。初三千大千世界已次還以東方為首。光至東方十三千世界。照百三千大千世界。如是十方十重。倍倍。週迴。十方圓照。身心。一性。無礙遍周。同佛境界。一一作意。如是觀察。然後以無作方便定印之。入十住初心。生如來智慧家。為如來智慧法王之真子。一如光明所照。如經具明。不可作佛光明自無其分。須當自以心光如佛光
【現代漢語翻譯】 現代漢語譯本：所照之處，都像金色一樣。佛所顯示的意趣非常深奧，一切世間的聲聞（Śrāvaka，聽聞佛法而修道者）、緣覺（Pratyekabuddha，不依師教，自己悟道的修行者），用盡心思度量也無法知曉。你作為凡夫，不觀照自己的心，所以才在生死苦海中漂流。諸佛菩薩因為能夠觀照自己的心，所以才能度過生死苦海，到達彼岸。過去、現在、未來三世的如來（Tathāgata，佛的稱號之一），他們的法都是這樣的。釋放這樣的光明，並非沒有原因和緣由。釋迦牟尼佛解釋說：金色光，象徵著所說的宗旨。就像文殊菩薩（Mañjuśrī）所住的方位，須彌山（Sumeru）的南面，都呈現同一種顏色，沒有其他不同的色彩。如同《寶篋經》所說：文殊師利菩薩說，大德須菩提（Subhūti），就像須彌山王的光芒，所照耀的地方，都呈現同一種顏色，就是金色。像這樣，須菩提，般若（Prajñā，智慧）的光芒照耀一切煩惱，都呈現同一種顏色，就是佛法的顏色。這心的顏色，可以說是比日月還要明亮，容量超過了太空。照亮和包含一切，沒有幽暗之處不能照到。所以《大般若經》說，如果幽冥世界，以及每一個世界中間，日月等光芒所不能照到的地方，爲了給它們帶來光明，應當學習般若波羅蜜多（Prajñāpāramitā，通過智慧到達彼岸）。《寶積經》說，我有一種光明，名為無生（Anutpāda），持有這個名號的人，可以獲得無所得。 《華嚴論》說，光明覺品，是爲了讓有信心的人，用自己的心光，覺照一切世間無盡的大千世界，總體的佛的境界，自己也同樣如此。用心跟隨光明，一一照耀。心和境界合為一體，內外之見都消失了。首先從三千大千世界開始，然後再次以東方為首，光明到達東方十三千世界，照耀一百零三千大千世界。像這樣十方，十重，倍增，週迴，十方圓滿照耀。身心，同一體性，沒有阻礙地普遍周遍，與佛的境界相同。一一用心作意，像這樣觀察。然後用無作方便定印來印證它。進入十住（Daśabhūmi）的初心，生在如來的智慧之家，成為如來智慧法王的真子。就像光明所照耀的地方，如經文所詳細說明。不可以認為佛的光明自己沒有份，必須用自己的心光像佛光一樣。
【English Translation】 English version: Wherever it shines, it is all like gold. The meaning revealed by the Buddha is very profound, and all the Śrāvakas (those who hear the Buddha's teachings and practice the path) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) in the world cannot comprehend it even with their utmost contemplation. You, as an ordinary person, do not observe your own mind, and therefore drift in the sea of birth and death. Because the Buddhas and Bodhisattvas are able to observe their own minds, they can cross the sea of birth and death and reach the other shore. The Tathāgatas (one of the titles of the Buddha) of the past, present, and future all have the same Dharma. The release of this light is not without cause or reason. Śākyamuni Buddha explained: The golden light symbolizes the purpose of what is being said. Just like the direction where Mañjuśrī (the Bodhisattva of Wisdom) resides, the south side of Mount Sumeru (the central mountain in Buddhist cosmology), all appear in the same color, without any other different colors. As stated in the 'Treasure Chest Sutra': Mañjuśrī Bodhisattva said, 'Virtuous Subhūti, just like the light of Mount Sumeru, wherever it shines, it all appears in the same color, which is gold. In this way, Subhūti, the light of Prajñā (wisdom) illuminates all afflictions, and they all appear in the same color, which is the color of the Buddha's Dharma. The color of this mind can be said to be brighter than the sun and moon, and its capacity exceeds the vastness of space. It illuminates and encompasses everything, leaving no dark place unilluminated. Therefore, the 'Great Prajñā Sutra' says, 'If there are dark worlds, and places in between each world that the light of the sun and moon cannot reach, in order to bring them light, one should study Prajñāpāramitā (the perfection of wisdom to reach the other shore).' The 'Ratnakūṭa Sutra' says, 'I have a light called Anutpāda (non-arising), and those who hold its name can obtain nothing to be obtained.' The 'Avataṃsaka Sutra Commentary' says, 'The chapter on the Light of Awakening is to enable those with faith to use the light of their own minds to illuminate all the endless great chiliocosms of the world, the overall realm of the Buddha, and to be the same as it. Use the mind to follow the light, illuminating each and every one. The mind and the realm merge into one, and the views of inside and outside disappear. Starting from the trichiliocosm first, then starting again with the east, the light reaches the thirteen thousand worlds in the east, illuminating one hundred and three thousand great chiliocosms. In this way, the ten directions, ten layers, doubling, circling, the ten directions are fully illuminated. Body and mind, the same nature, universally pervasive without obstruction, the same as the Buddha's realm. Contemplate with each and every intention, observe in this way. Then use the Mudra (seal) of non-action and expedient Samādhi (meditative consciousness) to seal it. Enter the initial mind of the Ten Abodes (Daśabhūmi), born in the house of the Tathāgata's wisdom, becoming the true son of the Tathāgata's wisdom Dharma King. Just like the place illuminated by the light, as the sutra explains in detail. One cannot think that one does not have a share in the Buddha's light, one must use one's own mind light like the Buddha's light.
。開覺其心。圓照法界。華嚴疏云。因中分別法相。決了真理。無虧理事。不減佛法。故得一念悉解多門。所以放一光。總圓福智。涅槃疏云。放光照文殊者。見色知心。文殊睹光。遂解佛意。凈名私記云。或有光明而作佛事。何故如此。體遍虛空。同於法界。畜生蟻子。有情無情。皆是佛子。此即是解脫法。即是須彌入芥子。如上解釋。方了佛所說經。即同凈名之見。不同二乘唯見空解脫故。法華經云。但離虛妄名為解脫。其實未得一切解脫。若得一切解脫者。豈有一法非佛事乎。菩提樹為佛事者。此樹色香微妙。復出法音。見聞嗅觸。皆悟聖道。衣服臥具為佛事者。昔閻浮提王。得佛袈裟。懸置高幢。以示國人。有病之者。睹見歸命。病皆除愈。發菩提心。因此悟道。大集經云。爾時五百大聲聞。各以己身所著郁多羅僧。奉虛空藏。奉上衣已一時同聲。說如是言。其有眾生。深發阿耨多羅三藐三菩提心者。快得善利。于如是大智法藏中。不墮其外。所上之衣。即便不現。時諸聲聞。問虛空藏言。衣。何所至耶。虛空藏答言。入我藏中。華手經云。佛言。我今當現神通之力。令諸菩薩自知所愿。發心行道。凈佛國土。成就眾生。及成佛時。世界嚴凈。聲聞菩薩。眾數。如是。演說正法。度人。如是。壽命長短。佛法
【現代漢語翻譯】 現代漢語譯本 開啟覺悟之心，圓滿照耀整個法界（Dharmadhatu）。《華嚴疏》中說：『在因地中分別諸法之相，徹底明瞭真理，理事圓融無虧，不減損佛法。』所以能在一念之間完全理解多種法門。因此，佛陀放出一道光明，總攝圓滿的福德和智慧。《涅槃疏》中說：『放光照耀文殊（Manjusri），是讓（人們）見色知心。文殊看到光明，於是理解佛的意圖。』《凈名私記》中說：『或者有光明而作佛事。』為什麼這樣說呢？因為（佛的）本體遍佈虛空，等同於法界。畜生、螞蟻，有情眾生、無情之物，都是佛子。這就是解脫之法，就是須彌山（Sumeru）進入芥子之中。如以上解釋，才能明白佛所說的經，如同《維摩詰經》（Vimalakirti Sutra）中的見解，不同於二乘（Sravaka and Pratyekabuddha）只見到空性的解脫。 《法華經》（Lotus Sutra）中說：『僅僅離開虛妄，名為解脫，其實並未得到一切解脫。』如果得到一切解脫，難道會有一法不是佛事嗎？菩提樹（Bodhi tree）成為佛事，是因為此樹的色、香微妙，並且發出法音，見聞嗅觸，都能領悟聖道。衣服、臥具成為佛事，是因為過去閻浮提王（King Jambudvipa）得到佛陀的袈裟（Kasaya），懸掛在高高的旗桿上，展示給國人。有生病的人，看到后歸命，疾病都消除了，併發菩提心，因此悟道。《大集經》（Mahasamgraha Sutra）中說：『當時五百大聲聞，各自將自己所穿的郁多羅僧（Uttarasanga，上衣）奉獻給虛空藏菩薩（Akasagarbha）。奉獻上衣后，一時同聲說：『如果有眾生，深深發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），就能快速獲得善利，不會從如此廣大的智慧法藏中墮落出去。』所奉獻的衣服，隨即消失不見。當時諸位聲聞問虛空藏菩薩說：『衣服，到哪裡去了呢？』虛空藏菩薩回答說：『進入我的藏中。』《華手經》（Hastakavarta Sutra）中說：佛說：『我現在應當顯現神通之力，讓諸位菩薩自己知道所愿，發心修行，清凈佛國土，成就眾生，以及成佛時，世界莊嚴清凈，聲聞菩薩的眾數如此，演說正法，度化眾生如此，壽命長短，佛法
【English Translation】 English version Opening the mind of enlightenment, perfectly illuminating the entire Dharmadhatu (法界). The Huayan Commentary (華嚴疏) says: 'In the causal stage, differentiate the characteristics of dharmas, thoroughly understand the truth, principles and phenomena are perfectly integrated without deficiency, and the Buddhadharma is not diminished.' Therefore, one can fully understand multiple Dharma gates in a single thought. Thus, the Buddha emits a ray of light, encompassing perfect merit and wisdom. The Nirvana Commentary (涅槃疏) says: 'Emitting light to illuminate Manjusri (文殊), is to let (people) see form and know the mind. Manjusri sees the light and then understands the Buddha's intention.' The Private Record of Vimalakirti (凈名私記) says: 'Or there is light that performs Buddha-deeds.' Why is this so? Because (the Buddha's) essence pervades the void, equal to the Dharmadhatu. Animals, ants, sentient beings, and insentient things are all Buddha-children. This is the Dharma of liberation, which is Mount Sumeru (須彌山) entering a mustard seed. As explained above, one can understand the sutras spoken by the Buddha, like the view in the Vimalakirti Sutra (維摩詰經), different from the liberation of emptiness seen only by the Two Vehicles (Sravaka and Pratyekabuddha). The Lotus Sutra (法華經) says: 'Merely leaving falsehood is called liberation, but in reality, one has not attained all liberation.' If one attains all liberation, how could there be a single dharma that is not a Buddha-deed? The Bodhi tree (菩提樹) becomes a Buddha-deed because the color and fragrance of this tree are subtle, and it emits Dharma sounds. Seeing, hearing, smelling, and touching can all awaken one to the holy path. Clothing and bedding become Buddha-deeds because in the past, King Jambudvipa (閻浮提王) obtained the Buddha's Kasaya (袈裟), hung it on a high flagpole, and showed it to the people of the country. Those who were sick, upon seeing it and taking refuge, had their illnesses cured, and they developed Bodhicitta (菩提心), thus attaining enlightenment. The Mahasamgraha Sutra (大集經) says: 'At that time, the five hundred great Sravakas (聲聞) each offered their own Uttarasanga (郁多羅僧, upper garment) to Akasagarbha Bodhisattva (虛空藏菩薩). After offering the upper garment, they said in unison: 'If there are sentient beings who deeply generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, the mind of unsurpassed, complete, and perfect enlightenment), they will quickly obtain good benefits and will not fall out of this vast treasury of wisdom.' The offered garments immediately disappeared. At that time, the Sravakas asked Akasagarbha Bodhisattva: 'Where have the garments gone?' Akasagarbha Bodhisattva replied: 'They have entered my treasury.' The Hastakavarta Sutra (華手經) says: The Buddha said: 'I shall now manifest the power of supernatural abilities, so that all Bodhisattvas may know their own wishes, generate the mind to practice, purify the Buddha-lands, accomplish sentient beings, and when they attain Buddhahood, the world will be adorned and pure, the number of Sravakas and Bodhisattvas will be like this, expounding the true Dharma, liberating sentient beings like this, the length of life, the Buddhadharma
。如是。形色相好。正行。如是。滅度之後。法住久近。令諸菩薩各于衣中。見如是事。得斷所疑。乃至偈云。佛入三昧故。令我得是眼。及諸總持門。遍入一切法。故知成佛度生。不離自身心內。乃至所受用法中。如大乘千缽大教王經云。曼殊室利菩薩。手中吠琉璃缽內。傍看有何等相。大迦葉。則從座而起。便於世尊前。頭面作禮而去。大迦葉則于曼殊室利前。頭面禮敬訖。便於缽內觀看。乃見缽中。有百億三千大千世界。百億無色界。百億色界。百億六慾界。有百億須彌山。百億四天下。百億南閻浮提。百億娑訶世界。百億釋迦如來。百億千臂千缽曼殊室利菩薩。百億迦葉。在曼殊缽內。有百億世界。世界中有百億大迦葉。各各向曼殊前。請問大乘法義。虛空為佛事者。如文殊滅色像現虛空相。以化阇王。因得悟道。又如大集會中。虛空藏來時。純現虛空相。經云。虛空藏菩薩謂阿難言。大德。我以自身證知。是故如所證知。能如是說。何以故。我身即是虛空。以虛空證知一切法。為虛空印所印。又如虛空藏菩薩。以虛空為庫藏。雨十方無量阿僧祇世界。所雨寶物飲食衣服。故偈云。虛空無高故。下亦不可得。諸法亦如是。其性無高下。又偈云。虛空藏菩薩。得虛空庫藏。充足諸有情。此藏無窮盡。諸煩惱門為
【現代漢語翻譯】 如你所說，形色相好，正行皆是如此。滅度之後，佛法住世時間長短，爲了讓各位菩薩在各自的衣物中，見到這些事情，從而斷除疑惑。乃至偈語說：『佛陀進入三昧的緣故，讓我得到這樣的天眼，以及各種總持法門，普遍進入一切法。』因此可知，成就佛陀，度化眾生，不離自身心之內，乃至所受用之法中。如同《大乘千缽大教王經》所說，曼殊室利菩薩（Manjushri Bodhisattva，文殊菩薩）手中的吠琉璃缽（Vaidurya bowl，一種琉璃製成的缽）內，向旁邊看有什麼景象？大迦葉（Mahakasyapa，摩訶迦葉）於是從座位上站起來，在世尊面前，頭面頂禮而去。大迦葉於是向曼殊室利菩薩頭面禮敬完畢，便向缽內觀看，看見缽中，有百億三千大千世界，百億無熱惱池，百億香水海，百億六慾天界，有百億須彌山（Sumeru，佛教中的世界中心），百億四天下，百億南閻浮提（Jambudvipa，我們所居住的這個世界），百億娑婆世界（Saha World，我們所處的世界），百億釋迦如來（Sakyamuni Buddha，釋迦牟尼佛），百億千臂千缽曼殊室利菩薩，百億迦葉。在曼殊缽內，有百億世界，世界中有百億大迦葉，各自向曼殊室利菩薩請問大乘佛法的意義。以虛空作為佛事，如同文殊菩薩滅除色相，顯現虛空之相，以此來教化阿阇世王（Ajatasattu，頻婆娑羅王的兒子），因此得以領悟佛道。又如《大方廣佛華嚴經》中，虛空藏菩薩（Akasagarbha Bodhisattva，虛空藏菩薩）來臨時，完全顯現虛空之相。經中說：『虛空藏菩薩對阿難（Ananda，佛陀的十大弟子之一）說：大德，我以自身證悟了真理，因此如我所證悟的，才能這樣說。』為什麼呢？我的身體就是虛空，以虛空證悟一切法，被虛空之印所印證。又如虛空藏菩薩，以虛空作為庫藏，向十方無量阿僧祇世界，降下寶物、飲食、衣服。所以偈語說：『虛空沒有高處，所以低處也不可得。諸法也是這樣，其自性沒有高下之分。』又有偈語說：『虛空藏菩薩，得到虛空庫藏，充足所有有情眾生，這個庫藏無窮無盡，各種煩惱之門被……』
【English Translation】 As you said, forms and colors, excellent appearances, and right conduct are all like that. After Nirvana, the duration of the Dharma's presence in the world, in order to allow all Bodhisattvas to see these things in their respective robes, thereby dispelling doubts. Even the verse says: 'Because the Buddha entered Samadhi, it allowed me to obtain such a divine eye, as well as various Dharani gates, universally entering all Dharmas.' Therefore, it is known that achieving Buddhahood and liberating sentient beings are inseparable from one's own mind, and even in the Dharma one receives and uses. Just as the Mahayana Thousand Bowl Great Teaching King Sutra says, what is the appearance when looking beside the Vaidurya bowl (Vaidurya bowl, a bowl made of lapis lazuli) in the hand of Manjushri Bodhisattva (Manjushri Bodhisattva, the Bodhisattva of Wisdom)? Mahakasyapa (Mahakasyapa, one of the Buddha's principal disciples) then rose from his seat and prostrated himself before the World Honored One and departed. Mahakasyapa then prostrated himself before Manjushri Bodhisattva and looked into the bowl, and saw in the bowl hundreds of billions of three thousand great thousand worlds, hundreds of billions of Anavatapta lakes, hundreds of billions of fragrant seas, hundreds of billions of six desire realms, hundreds of billions of Mount Sumeru (Sumeru, the center of the Buddhist universe), hundreds of billions of four continents, hundreds of billions of Jambudvipa (Jambudvipa, the continent where we live), hundreds of billions of Saha Worlds (Saha World, the world we inhabit), hundreds of billions of Sakyamuni Buddhas (Sakyamuni Buddha, the historical Buddha), hundreds of billions of thousand-armed, thousand-bowl Manjushri Bodhisattvas, and hundreds of billions of Kasyapas. Within Manjushri's bowl, there are hundreds of billions of worlds, and within each world, there are hundreds of billions of Mahakasyapas, each asking Manjushri about the meaning of the Mahayana Dharma. Taking emptiness as the Buddha's work is like Manjushri eliminating form and appearance, manifesting the aspect of emptiness, in order to transform King Ajatasattu (Ajatasattu, son of King Bimbisara), thereby attaining enlightenment. Furthermore, as in the Great Vaipulya Sutra, when Akasagarbha Bodhisattva (Akasagarbha Bodhisattva, the Bodhisattva of the Treasury of Space) arrives, he appears purely as the aspect of emptiness. The sutra says: 'Akasagarbha Bodhisattva said to Ananda (Ananda, one of the Buddha's ten great disciples): 'Virtuous one, I know this through my own realization, therefore, as I have realized, I can speak in this way.' Why? My body is emptiness itself, and with emptiness, I realize all Dharmas, sealed by the seal of emptiness.' Furthermore, Akasagarbha Bodhisattva uses emptiness as a treasury, raining down treasures, food, and clothing upon countless Asankhya worlds in the ten directions. Therefore, the verse says: 'Emptiness has no high, so low is also unattainable. All Dharmas are also like this, their nature has no high or low.' Another verse says: 'Akasagarbha Bodhisattva, obtains the treasury of emptiness, fulfilling all sentient beings, this treasury is endless, the gates of all afflictions are...'
佛事者。如經云。煩惱是道場。知如實故。仁王經云。眾生未成佛。菩提為煩惱。眾生若成佛。煩惱為菩提。猶如下醫以藥成非藥。上品良醫用非藥為藥。眾生將諸佛心為塵勞門。諸佛用眾生心成菩提道。亦如福德者。執石成金。業貧者。變金為石。法無定相。迴轉由心。道絕名言。理無變異。如眼色等。一一皆具十法界。不瞬世界。瞪視得無生法忍。即眼為法界。見華謝而悟無常。證辟支佛果。即色為法界故。經云。菩薩有一照法性冠。著此冠時。一切諸法悉現在心。諸事亦爾。又如輪王有一床寶。聖王居上。即能離欲。逮得四禪。玉女雖見。如睹佛像。不生欲心。是以色為所造。心為能造。未有一法非是我心。若迷所造。則成世塵。若悟能造。則為妙旨。又打髑髏作聲。知過去善惡生死之處。即聲為法界。是知直觀本理。理具諸法。若無妙觀。日用不知。若能了知。則見一切萬法。皆具一心。不思議圓頓之理。故肇法師云。聖遠乎哉。體之即神。道遠乎哉。觸事而真。可謂心境俱宗矣。若得宗鏡之明。任運能照。若色若心。無不通達。是以華嚴經云。此諸供具。皆是無上心所成。無作法所印。如華藏世界。山河草木皆成佛事。善財童子。見聞覺知悉入法界。即知一切諸法。皆是佛法。併爲宗鏡之光。靡現一塵之跡
。釋論云。不以敗壞色。得趣平等道。觀色不異。乃能等於大乘。如明與暗共合。而汝不見。謂明暗異。欲知其義。如彼日光。又日出時。暗不向十方。暗常在無所歸趣。明亦如是。與暗共合。生死與道合。道即是生死。是以生死如暗。大道如明。不去暗而即明。不動生死而是道故。化人為佛事者。如須扇多佛。留化佛度眾生。大集經云。時化比丘語舍利弗言。大德。汝意將無謂我今者異於汝耶。舍利弗言。不也。比丘。何以故。如來常說一切諸法。皆悉如化。如如來說。我亦如化。大德。若有人能供養如來。即是供養化無異也。時舍利弗。語不可說菩薩言。善男子。誰入是化。今作是說。大德。如鏡中像。其誰在中。而有像現。善男子。無在中者。直以清凈四大因緣。故有像現。大德。化亦如是。法性凈故。能作此說。善男子。若爾者。一切眾生何故不能如是宣說。大德。鏡之背後。俱不離鏡。像何不現。善男子。鏡背四大不清凈故。大德。眾生亦爾。不能清凈法界性故。不能宣說。寂寞無言為佛事者。即示心輪。雖無言說。不妨有寂寞之樂。若非樂者。何得言作佛事耶。若佛不示心。十地不知。若示心者。蜫蟲能知。當知是示心義。此間亦用無說無示為佛事。如凈名杜口。文殊稱述。又如大集經云。清凈。寂靜。
【現代漢語翻譯】 現代漢語譯本： 解釋中說：不通過厭惡或捨棄色法，才能證得平等之道。觀察色法與真如不二無別，才能等同於大乘境界。如同光明與黑暗同時存在，而你卻看不見，認為光明與黑暗是不同的。要理解這個道理，就像陽光一樣。當太陽升起時，黑暗並沒有逃向四面八方，黑暗始終存在，無所歸依。光明也是如此，與黑暗同時存在。生死與道合一，道即是生死。因此，生死就像黑暗，大道就像光明。不是離開黑暗才得到光明，不是停止生死才是道，而是當下即是。化現的人做佛事，就像須扇多佛（Sushantabuddha，過去佛名），留下化身佛來度化眾生。《大集經》中說：當時化現的比丘對舍利弗（Sariputra，智慧第一的佛陀弟子）說：『大德，你是不是認為我與你不同呢？』舍利弗說：『不是的，比丘。為什麼呢？如來（Tathagata，佛的稱號）常說一切諸法，都像幻化一樣。正如如來說，我也是如幻如化。大德，如果有人能夠供養如來，就是供養幻化之身，沒有分別。』當時舍利弗對不可說菩薩說：『善男子，誰進入了這個幻化之中，現在說這些話？』大德，就像鏡子中的影像，是誰在鏡子裡面，而有影像顯現呢？善男子，沒有誰在裡面，只是因為清凈的四大因緣和合，所以有影像顯現。大德，幻化也是如此，因為法性清凈的緣故，才能說這些話。』善男子，如果這樣，為什麼一切眾生不能像這樣宣說呢？大德，鏡子的背面，雖然沒有離開鏡子，為什麼影像不顯現呢？善男子，鏡子背面的四大不清凈的緣故。大德，眾生也是這樣，因為不能清凈法界自性的緣故，所以不能宣說。寂寞無言地做佛事，就是顯示心輪。雖然沒有言語，不妨礙有寂寞的快樂。如果不是快樂，怎麼能說是做佛事呢？如果佛不顯示心，十地菩薩也不知道。如果顯示心，昆蟲也能知道。應當知道這就是顯示心的意義。這裡也用無說無示作為佛事，就像維摩詰（Vimalakirti，一位著名的在家菩薩）杜口不言，文殊菩薩（Manjusri，智慧的象徵）稱讚述說。又如《大集經》中說：清凈，寂靜。
【English Translation】 English version: The commentary states: 'Not by rejecting or being disgusted with form can one attain the path of equality. Observing form as non-different from Suchness is equivalent to the Great Vehicle. It is like light and darkness coexisting, yet you do not see it, thinking light and darkness are different. To understand this meaning, it is like the sunlight. When the sun rises, darkness does not flee to the ten directions; darkness is always present, with nowhere to go. Light is also like this, coexisting with darkness. Samsara (birth and death) merges with the Path; the Path is Samsara. Therefore, Samsara is like darkness, and the Great Path is like light. It is not by leaving darkness that one attains light, nor by stopping Samsara that one attains the Path; rather, it is immediate.' A manifested being performing Buddha-work is like Sushantabuddha (name of a past Buddha), who left behind a manifested Buddha to liberate sentient beings. The Mahasamghata Sutra says: 'At that time, the manifested Bhikshu (monk) said to Sariputra (the Buddha's disciple known for his wisdom): 'Venerable One, do you perhaps think that I am different from you?' Sariputra said: 'No, Bhikshu. Why? The Tathagata (Buddha's title) always says that all dharmas (teachings, phenomena) are like illusions. Just as the Tathagata says, 'I am also like an illusion.' Venerable One, if someone can make offerings to the Tathagata, it is the same as making offerings to an illusion, without any difference.' At that time, Sariputra said to the Unspeakable Bodhisattva: 'Good man, who enters into this illusion and is now saying these words?' Venerable One, it is like an image in a mirror; who is inside the mirror that causes the image to appear? Good man, there is no one inside; it is simply because of the pure union of the four great elements that the image appears. Venerable One, illusion is also like this; because the nature of Dharma is pure, it can speak these words.' Good man, if that is so, why can't all sentient beings proclaim it in this way? Venerable One, the back of the mirror, although not separate from the mirror, why does the image not appear? Good man, it is because the four great elements on the back of the mirror are not pure. Venerable One, sentient beings are also like this; because they cannot purify the nature of the Dharma realm, they cannot proclaim it.' Performing Buddha-work in silence and without words is to reveal the heart-wheel. Although there are no words, it does not hinder the joy of silence. If it were not joyful, how could it be said to be performing Buddha-work? If the Buddha does not reveal the heart, the Ten Bhumis (stages of a Bodhisattva's path) will not know. If the heart is revealed, even insects can know. It should be known that this is the meaning of revealing the heart. Here, too, non-speaking and non-showing are used as Buddha-work, just as Vimalakirti (a famous lay Buddhist) remained silent, and Manjusri (symbol of wisdom) praised and described it. Furthermore, as the Mahasamghata Sutra says: 'Pure, silent.'
光明。無諍。如是四法。等入一界一法一句。如是四法。即是涅槃。遠煩惱故。名之為清凈。畢竟凈故。名曰寂靜。無闇冥故。名曰光明。不可說故。名為無諍。以是故言。釋迦如來。默無所說。是以語默動靜。無非佛事。故先德云。雲臺寶網。盡演妙音。毛孔光明。皆能說法。香積世界。餐香飯而三昧顯。極樂佛國。聽風柯而正念成。絲竹可以傳心。目擊以之存道。既語默視瞬皆說。則見聞覺知盡聽。茍能得法契神。何必要因言說。如琴中傳意于秦王。脫荊軻之手。相如調文君之女。終獲隨車。帝釋有法樂之臣。馬鳴有和羅之技。皆絲竹傳心也。目擊存道者。莊子云。夫子欲見溫伯雪子。久而不見。及見。寂無一言。及出。子路怪而問曰。夫子欲見溫伯雪子久矣。何以寂無一言。子曰。若斯人者。目擊而道存。亦不可以容聲者矣。雲臺說法者。華嚴經云。于虛空中。成大光明雲網臺。時光臺中。以諸佛威神力故而說頌言。佛無等等如虛空。十力無量勝功德。人間最勝世中上。釋師子法加於彼。寶網說法者。華嚴經云。其師子座。摩尼為臺。蓮華為網。乃至復以諸佛威神所持。演說如來廣大境界。毛孔說法者。入法界品云。世界海微塵數菩薩。俱來向佛所。於一切毛孔中出。說一切眾生語言海音聲云。光明說法者。現
【現代漢語翻譯】 現代漢語譯本 光明，無諍，如是四法，等入一界一法一句。如是四法，即是涅槃（Nirvana，意為解脫）。遠離煩惱的緣故，稱之為清凈；畢竟清凈的緣故，稱之為寂靜；沒有闇冥的緣故，稱之為光明；不可言說的緣故，稱之為無諍。因此說，釋迦如來（Śākyamuni，佛教創始人）沉默不語。所以說，言語、沉默、行動、靜止，無一不是佛事。所以前人說，雲臺寶網，都在演奏美妙的聲音；毛孔的光明，都能說法。香積世界，食用香飯而三昧（Samadhi，意為禪定）顯現；極樂佛國，聽風吹樹枝的聲音而正念成就。絲竹樂器可以傳遞心意，目光接觸可以儲存道。既然言語、沉默、觀看、眨眼都在說法，那麼見、聞、覺、知都在聽法。如果能夠得法契合精神，何必要依靠言語？如同琴聲中傳遞心意給秦王，擺脫荊軻的手；司馬相如調戲卓文君的女兒，最終得以隨車而去。帝釋天（Indra，佛教護法神）有演奏法樂的臣子，馬鳴菩薩有和羅（和羅，一種樂器）的技藝，都是絲竹傳遞心意。目光接觸儲存道的人，莊子說，孔子想見溫伯雪子很久了，卻一直沒見到。等到見到時，寂靜無言。離開后，子路感到奇怪而問道：『老師想見溫伯雪子很久了，為什麼寂靜無言？』孔子說：『像這樣的人，目光接觸就能儲存道，也不可以發出聲音啊。』雲臺說法，出自《華嚴經》，經中說：『在虛空中，形成巨大的光明雲網臺，時光臺中，憑藉諸佛的威神力而說頌：佛無等等如虛空，十力無量勝功德，人間最勝世中上，釋師子法加於彼。』寶網說法，出自《華嚴經》，經中說：『那師子座，用摩尼寶為臺，蓮花為網，乃至又憑藉諸佛的威神力所加持，演說如來廣大的境界。』毛孔說法，出自《入法界品》，經中說：『世界海微塵數菩薩，都來到佛的處所，從一切毛孔中發出，說一切眾生的語言海音聲云。』光明說法，
【English Translation】 English version Light, Non-contention, these four dharmas, equally enter one realm, one dharma, one phrase. These four dharmas are Nirvana (Nirvana, meaning liberation). Because of being far from afflictions, it is called purity; because of ultimate purity, it is called tranquility; because of no darkness, it is called light; because it cannot be spoken, it is called non-contention. Therefore, it is said that Śākyamuni Tathagata (Śākyamuni, the founder of Buddhism) is silent and says nothing. Therefore, speech, silence, action, and stillness are all Buddha-activities. Therefore, the former worthies said that the cloud platform and jeweled net are all playing wonderful sounds; the light from the pores can all expound the Dharma. In the Fragrant Accumulation World, eating fragrant rice reveals Samadhi (Samadhi, meaning meditation); in the Land of Ultimate Bliss, listening to the sound of the wind blowing through the branches brings about right mindfulness. String and bamboo instruments can convey the mind, and eye contact can preserve the Tao. Since speech, silence, seeing, and blinking are all expounding the Dharma, then seeing, hearing, feeling, and knowing are all listening to the Dharma. If one can obtain the Dharma and accord with the spirit, why is it necessary to rely on words? Just as the Qin king received the intention through the sound of the zither, escaping from the hands of Jing Ke; Sima Xiangru teased the daughter of Zhuo Wenjun, and finally was able to follow her in her carriage. Indra (Indra, a Buddhist protector deity) has ministers who play Dharma music, and Aśvaghoṣa Bodhisattva has the skill of playing the harala (harala, a musical instrument), all of which are conveying the mind through string and bamboo instruments. Those who preserve the Tao through eye contact, Zhuangzi said, Confucius wanted to see Wenbo Xuezi for a long time, but never saw him. When he finally saw him, he was silent and said nothing. After leaving, Zilu felt strange and asked: 'Teacher, you wanted to see Wenbo Xuezi for a long time, why were you silent and said nothing?' Confucius said: 'For a person like this, eye contact can preserve the Tao, and it is not possible to make a sound.' The cloud platform expounding the Dharma comes from the Avataṃsaka Sūtra, which says: 'In the empty space, a great cloud net platform of light is formed, and in the light of time, by the power of the Buddhas, a verse is spoken: The Buddha is unequaled like empty space, the ten powers are immeasurable and have victorious merits, the most victorious in the human world and above the world, the law of the Śākya lion is added to him.' The jeweled net expounding the Dharma comes from the Avataṃsaka Sūtra, which says: 'That lion throne, with mani jewels as the platform, and lotus flowers as the net, and even supported by the power of the Buddhas, expounds the vast realm of the Tathagata.' The pores expounding the Dharma comes from the Gaṇḍavyūha Sūtra, which says: 'Bodhisattvas as numerous as the dust motes in the ocean of worlds, all come to the Buddha's place, and from all the pores, they emit the sound clouds of the languages of all beings.' The light expounding the Dharma,
相品云。爾時諸菩薩光明中。同時發聲。說此頌言。諸光明中出妙音。普遍十方一切國。演說佛子諸功德。能入菩提之妙道。乃至逆順善惡。無非佛事。如從二乘止佛。是順行。從地獄止魔王。是逆行。又如釋迦純行善。調達純行惡。身子志誠信。善星堅不信等。妍丑同歸。無非佛事。故經云。平等真法界。諸佛不能行不能到。又云。實際理地。大魔王不能行不能到。以佛魔俱不出法界之門。實際之地。以是一法故。若有行有到。則有人有法。在法界之外。成二見故。所以首楞嚴三昧經云。佛授魔女佛記。后魔聞諸女得記作佛。來白佛言。我今于自眷屬。不得自在。是時天女示怯弱相。而宣妙理。復語魔言。汝莫愁惱。我等今者。不出汝界。所以者何。魔界如。佛界如。不二不異。我等不離如是魔界。魔界即佛界故。魔界無有定法可示。佛界亦無定法可示。一切諸法。皆無定性。無定性故。無有眷屬及非眷屬。若能了此一際法門。可謂當魔跡而履佛跡。居俗流而泛法流。但了自心。則眾妙普會。故云妙法。亦喻蓮華。華開之時。即須蕊檯子。種種皆現。喻眾生心開。悲智行愿。亦開。此妙法常住。即一心為佛果種子。所以如來得此一法。即具足一切法。是故於一微塵。一毛孔中。與無量微塵毛孔悉等。如來於中演說一
【現代漢語翻譯】 現代漢語譯本 相品中說，當時各位菩薩的光明中，同時發出聲音，說了這首偈語：『諸光明中出妙音，普遍十方一切國，演說佛子諸功德，能入菩提之妙道。』 乃至順行和逆行，善和惡，沒有哪一樣不是佛事。比如從二乘（聲聞乘和緣覺乘）止息而歸向佛，這是順行；從地獄止息而歸向魔王，這是逆行。 又比如釋迦牟尼佛純粹行善，提婆達多純粹行惡，舍利弗（智慧第一的佛陀弟子）志向真誠而信，善星比丘（曾侍奉佛陀二十年但最終墮落）堅決不信等等，美和丑最終都歸於一處，沒有哪一樣不是佛事。所以經中說：『平等真法界，諸佛不能行不能到。』又說：『實際理地，大魔王不能行不能到。』 因為佛和魔都沒有超出法界的範圍，實際的境地，因為這是一體的緣故。如果有所行有所到，那就有人有法，在法界之外，成為二元對立的見解。所以《首楞嚴三昧經》中說，佛給魔女授記，後來魔聽到眾女得到授記將成佛，來告訴佛說：『我現在對自己的眷屬，不能夠自在。』 這時天女示現出怯弱的樣子，而宣說微妙的道理，又對魔說：『你不要愁惱。我們現在，不出你的界限。』為什麼呢？魔界如，佛界如，不二不異。我們不離開這樣的魔界，魔界即是佛界。魔界沒有一定的法可以指示，佛界也沒有一定的法可以指示。一切諸法，都沒有一定的自性。沒有一定的自性，就沒有眷屬和非眷屬。 如果能夠明瞭這一際法門，就可以說是踏著魔的足跡而行佛的足跡，身處世俗的洪流而泛遊于佛法的洪流。只要明瞭自心，那麼一切美好的事物都會普遍彙集。所以說妙法，也比喻為蓮花。蓮花開放的時候，花須、花蕊、蓮子、蓮臺等等，種種都顯現出來。比喻眾生的心開啟，慈悲、智慧、行持、願力，也開啟。這妙法常住，就是以一心為佛果的種子。所以如來得到這一法，就具足一切法。因此在一微塵、一毛孔中，與無量微塵毛孔完全相等。如來在其中演說一。
【English Translation】 English version The 'Aspects' chapter says: 'At that time, from the light of all the Bodhisattvas, voices arose simultaneously, reciting this verse: 'From within the light, wondrous sounds emerge, pervading all countries in the ten directions, expounding the merits of the Buddha's children, enabling entry into the wondrous path of Bodhi (enlightenment).' 'Even going along with or against, good and evil, none are not Buddha-activities. For example, from stopping at the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and returning to the Buddha, this is going along; from stopping at hell and returning to the demon king (Māra), this is going against.' Furthermore, like Śākyamuni (the historical Buddha) purely practicing good, Devadatta (a cousin of the Buddha and his rival) purely practicing evil, Śāriputra (one of the Buddha's chief disciples, known for his wisdom) sincerely believing, Sundari Nanda (a monk who served the Buddha for 20 years but eventually fell) firmly not believing, etc., beauty and ugliness ultimately return to the same place, none are not Buddha-activities. Therefore, the sutra says: 'The equal and true Dharma-realm, Buddhas cannot go to or arrive at.' It also says: 'The actual ground of principle, the great demon king (Mahāmāra) cannot go to or arrive at.' Because neither the Buddha nor the demon is outside the gate of the Dharma-realm, the actual ground, because it is one Dharma. If there is going and arriving, then there is person and Dharma, outside the Dharma-realm, becoming dualistic views. Therefore, the Śūraṅgama Samādhi Sutra says that the Buddha gave a prophecy to a demon girl. Later, the demon heard that the girls had received prophecies and would become Buddhas, and came to tell the Buddha: 'Now I am not free with my own retinue.' At this time, the heavenly girl showed a timid appearance, and proclaimed the wonderful principle, and said to the demon: 'Do not worry. We now, do not go out of your boundary.' Why? The demon realm is like this, the Buddha realm is like this, not two, not different. We do not leave this demon realm, the demon realm is the Buddha realm. The demon realm has no fixed Dharma to indicate, the Buddha realm also has no fixed Dharma to indicate. All Dharmas have no fixed nature. Because there is no fixed nature, there are no retinue and non-retinue.' If one can understand this one-boundary Dharma-gate, it can be said to be treading on the demon's footprints while walking the Buddha's footprints, dwelling in the secular flow while floating in the Dharma flow. Only understanding one's own mind, then all wonderful things will universally gather. Therefore, the wonderful Dharma is also likened to a lotus flower. When the lotus flower blooms, the stamens, pistils, seeds, lotus platform, etc., all appear. It is a metaphor for the opening of sentient beings' minds, compassion, wisdom, practice, and vows also opening. This wonderful Dharma abides permanently, that is, taking the one mind as the seed of the Buddha-fruit. Therefore, the Tathagata (another name for the Buddha) obtains this one Dharma, and then possesses all Dharmas. Therefore, in one mote of dust, one pore, it is completely equal to countless motes of dust and pores. The Tathagata expounds one within it.
切法。法理重重。不可盡也。以重重妙故。愍眾生不知心妙。但逐粗浮。若開悟時。不隔剎那。便成佛果。所以首楞嚴經云。彈指超無學。如闇室中寶。蘭燭才然。一時頓現。故云心開意解。得法眼凈。亦云心目開明。以見法界體。心內心外無一毫塵相故。得法眼明凈。若見有無。皆成障翳。是知非獨心為佛事門。乃至恒沙萬行萬德之根本。如瑜伽論云。若有人問言。菩薩以何為本。應決定答言。以大悲為本。大涅槃經云。若有人問。誰是一切諸善根本。當言慈是。以是義故。實非虛妄。善男子。能為善者。名實思惟。實思惟即名為慈。慈即如來。慈。即大乘。夫。言實思惟者。無非真實心是。若入宗鏡中。似處栴檀室。純一無雜。湛爾混融。唸唸盡證法門。步步皆參知識。如華嚴經中。或以音聲。或現妙色。或以奇香。或以上味。或以妙觸。或以法鏡。或內六根。或四威儀。或弟子人物。或一切所作。或順行正法。或逆施邪道。凡有見聞。皆堪攝物。所以入法界品云。於一毛孔。出一切佛妙法音。又頌云。諸寶羅網相扣磨。演佛音聲常不絕。又普賢行品頌云。佛說菩薩說。剎說眾生說。三世一切說。乃至密嚴經中。金剛藏菩薩。遍身毛孔出聲說法。是以橫該十方一切處。豎徹三際一切時。常轉法輪。無斷無盡。所以
【現代漢語翻譯】 現代漢語譯本： 切法（斷除煩惱的方法）。法理重重疊疊，不可窮盡。因為有這重重疊疊的妙理，所以憐憫眾生不瞭解自心的奧妙，只追逐粗淺浮躁的事物。如果一旦開悟，不用一剎那的時間，就能成就佛果。所以《首楞嚴經》說：『彈指之間就能超越無學果位，就像黑暗房間中的寶物，一旦點燃蘭燈，立刻全部顯現。』所以說心開意解，得到法眼清凈，也說心目開明，從而見到法界的本體，因為心中和心外沒有一絲塵埃的相狀，所以得到法眼明凈。如果執著于有和無，都會成為障礙。由此可知，不僅僅是心作為佛事之門，乃至是恒河沙數萬行萬德的根本。如《瑜伽師地論》所說：『如果有人問，菩薩以什麼為根本？應該肯定地回答說，以大悲為根本。』《大涅槃經》說：『如果有人問，誰是一切諸善的根本？應當說是慈。』因為這個緣故，真實不虛妄。善男子，能夠行善的人，叫做如實思惟。如實思惟就叫做慈，慈就是如來，慈就是大乘。所謂如實思惟，無非是真實心。如果進入宗鏡中，就像身處旃檀室，純一無雜，湛然混融，唸唸都在印證法門，步步都在參訪善知識。如《華嚴經》中說，或者用音聲，或者顯現妙色，或者用奇香，或者用上味，或者用妙觸，或者用法鏡，或者用內六根，或者用四威儀，或者用弟子人物，或者用一切所作，或者順行正法，或者逆施邪道，凡是有見聞，都能夠攝受萬物。所以《入法界品》說：『於一毛孔中，出一切佛的妙法音。』又偈頌說：『諸寶羅網互相扣擊磨蕩，演說佛的音聲，常不斷絕。』又《普賢行品》偈頌說：『佛說，菩薩說，剎土說，眾生說，三世一切說。』乃至《密嚴經》中，金剛藏菩薩，遍身毛孔都發出聲音說法。因此，橫遍十方一切處，豎窮過去、現在、未來一切時，常轉法輪，沒有斷絕，沒有窮盡。所以
【English Translation】 English version: The method of severance (Chifa). The principles of Dharma are layered and inexhaustible. Because of these profound and layered principles, it is out of compassion for sentient beings who do not understand the subtlety of their own minds, but instead pursue coarse and superficial things. If one awakens, it takes no more than an instant to achieve Buddhahood. Therefore, the Shurangama Sutra says: 'In the snap of a finger, one transcends the state of no-more-learning, like a treasure in a dark room, instantly revealed when a lamp is lit.' Hence, it is said that the mind opens and understanding arises, and one attains the purity of the Dharma eye. It is also said that the mind's eye opens and becomes clear, thereby seeing the essence of the Dharma realm, because there is not a speck of dust within or without the mind, thus attaining the clear and pure Dharma eye. If one clings to existence or non-existence, both become obstructions. Thus, it is known that the mind is not only the gateway to Buddhist practice, but also the root of countless virtues and practices, as numerous as the sands of the Ganges River. As the Yogacara-bhumi-sastra states: 'If someone asks, what is the root of a Bodhisattva? One should definitively answer, great compassion is the root.' The Nirvana Sutra says: 'If someone asks, who is the root of all good? One should say it is loving-kindness.' Because of this meaning, it is true and not false. Good men, those who can do good are called 'true contemplation'. True contemplation is called loving-kindness, loving-kindness is the Tathagata, and loving-kindness is the Mahayana. The so-called 'true contemplation' is none other than the true mind. If one enters the Mirror of the Source, it is like being in a sandalwood chamber, pure and unmixed, serene and harmonious, with every thought verifying the Dharma, and every step visiting a wise teacher. As the Avatamsaka Sutra says, 'Either with sound, or manifesting wondrous forms, or with wondrous fragrance, or with supreme flavors, or with wondrous touch, or with the mirror of Dharma, or with the inner six senses, or with the four dignities, or with disciples and people, or with all actions, either following the right Dharma, or acting against the evil path, all that is seen and heard can gather all things.' Therefore, the Chapter on Entering the Dharma Realm says: 'From a single pore, emanates the wondrous Dharma sound of all Buddhas.' And the verse says: 'The nets of jewels strike and grind against each other, proclaiming the Buddha's voice, constantly without ceasing.' And the verse in the Chapter on the Conduct of Samantabhadra says: 'The Buddha speaks, the Bodhisattvas speak, the lands speak, sentient beings speak, all speak in the three times.' Even in the Ghanavyuha Sutra, the Bodhisattva Vajragarbha emits the Dharma from every pore of his body. Therefore, horizontally encompassing all places in the ten directions, and vertically penetrating all times in the past, present, and future, the Dharma wheel is constantly turned, without interruption, without end. Therefore,
何僧祇品偈云。彼諸一一如來等。出不可說梵音聲。于彼一一梵音中。轉不可說凈法輪。于彼一一法輪中。雨不可說修多羅。于彼一一修多羅。分別諸法不可說。于彼一一諸法中。又說諸法不可說等。故知若順旨冥宗。雖不說法。觸境。而常聆妙音。或緣背障深。設居佛會。當說而不聞一字。如演秘密教。同席異聞。似談華嚴宗。二乘不見。可謂幽玄莫測。唯除種如來相善根之人。至妙難思。不入一切餘眾生之手。又雜華嚴飾論云。眾生流轉生死。所以不得真道。誠由不識心源。若識心源者。能捨邪執歸於正道。乃至云。一切眾生心識。一剎那中遍至十方。速疾無癡直過石壁。至處無畏。如師子故。如經云。于師子胸臆中住。則知一心法界。法界一心。涵蓋十方。不露絲髮。豈唯心具。身亦遍含。且如十身中。有國土身虛空身。云何不具耶。如禪波羅蜜云。眾生身內世間。與外國土。義相關。行者三昧智慧愿智之力。諦觀身時。即知此身。具仿天地一切法俗之事。所以者何。如此身相。頭圓象天。足方法地。內有空種。即是虛空。腹溫暖。法春夏。背剛強法秋冬。四季體四時。大節十二法十二月。小節三百六十法三百六十日。鼻口出氣息。法山澤溪谷之風氣。眼目。法日月。眼開閉。法晝夜。發法星辰。眉為北斗。脈
【現代漢語翻譯】 現代漢語譯本： 《何僧祇品偈》中說：『那些一一如來等（指諸佛），發出不可說的梵音聲。在那一一梵音中，轉動不可說的清凈法輪。在那一一法輪中，降下不可說的修多羅（指經文）。在那一一修多羅中，分別諸法不可說。在那一一諸法中，又說諸法不可說等。』由此可知，如果順應佛的旨意，暗合佛的宗旨，即使不說法，接觸外境，也能時常聽到微妙的音聲。或者因為背離佛法的障礙太深，即使身處佛的法會，也會聽不到一個字。如同宣講秘密教義，同座的人聽到的卻不一樣。好似談論《華嚴宗》，二乘（指聲聞乘和緣覺乘）之人卻無法理解。可以說是幽深玄妙難以測度，只有種下如來相好善根的人才能領悟。至妙的道理難以思議，不會落入其他一切眾生之手。又《雜華嚴飾論》中說：『眾生流轉生死，所以不能證得真道，實在是因為不認識心源。如果認識心源，就能捨棄邪見，歸於正道。』乃至說：『一切眾生的心識，在一剎那間就能遍至十方，速度極快，沒有阻礙，直接穿過石壁，到達之處無所畏懼，如同獅子一樣。』如經中所說：『住在獅子的胸臆中。』由此可知，一心就是法界，法界就是一心，涵蓋十方，不露一絲一毫。豈止是心具備，身體也遍含一切。且如十身中，有國土身、虛空身，怎麼會不具備呢？如《禪波羅蜜》中說：『眾生身內的世間，與外國土，意義相關聯。修行人憑藉三昧（指禪定）智慧和愿智的力量，仔細觀察自身時，就能知道此身，具備倣傚天地一切法俗之事。』這是什麼原因呢？因為此身之相，頭圓象徵天，足方象徵地，內有空種，就是虛空。腹部溫暖，象徵春夏，背部剛強，象徵秋冬。四季對應四時，大節十二對應十二月，小節三百六十對應三百六十日。鼻口呼出的氣息，象徵山澤溪谷的風氣。眼目，象徵日月。眼睛的開閉，象徵晝夜。頭髮象徵星辰。眉毛象徵北斗。脈
【English Translation】 English version: The Gatha in the 'What Sanghati' chapter says: 'Those Buddhas, each and every one (referring to all Buddhas), emit unspeakable Brahma sounds. Within each and every one of those Brahma sounds, they turn the unspeakable pure Dharma wheel. Within each and every one of those Dharma wheels, they rain down unspeakable Sutras (referring to scriptures). Within each and every one of those Sutras, they distinguish the unspeakable Dharmas. Within each and every one of those Dharmas, they again speak of the unspeakable Dharmas, and so on.' From this, we can know that if one aligns with the Buddha's intention and secretly accords with the Buddha's principle, even without speaking the Dharma, one can constantly hear the wonderful sounds by encountering external circumstances. Or, because the obstacles of turning away from the Dharma are too deep, even if one is in the Buddha's assembly, one will not hear a single word. It is like expounding secret teachings, where those sitting together hear different things. It is like discussing the 'Huayan School', which those of the Two Vehicles (referring to Sravaka Vehicle and Pratyekabuddha Vehicle) cannot understand. It can be said to be profound and mysterious, difficult to fathom, and only those who have planted the roots of good fortune with the marks of a Tathagata can comprehend it. The ultimate and wonderful principle is inconceivable and will not fall into the hands of all other beings. Furthermore, the 'Garland Sutra Ornamentation Treatise' says: 'Beings transmigrate in birth and death, and therefore cannot attain the true path, truly because they do not recognize the source of the mind. If they recognize the source of the mind, they can abandon wrong views and return to the right path.' And it says: 'The consciousness of all beings can reach the ten directions in an instant, with great speed, without obstruction, directly passing through stone walls, and arriving without fear, like a lion.' As the Sutra says: 'Dwelling in the lion's chest.' From this, we can know that one mind is the Dharma realm, and the Dharma realm is one mind, encompassing the ten directions, without revealing a single thread. It is not only the mind that possesses everything, but the body also encompasses everything. For example, among the ten bodies, there are the land body and the space body, how can they not possess everything? As the 'Zen Paramita' says: 'The world within the body of beings is related in meaning to foreign lands. When practitioners carefully observe their own bodies with the power of Samadhi (referring to meditation), wisdom, and vow-wisdom, they can know that this body possesses the affairs of all worldly and secular things that imitate heaven and earth.' What is the reason for this? Because the form of this body, the round head symbolizes heaven, the square feet symbolize earth, and the empty seed within is empty space. The warm abdomen symbolizes spring and summer, and the strong back symbolizes autumn and winter. The four seasons correspond to the four times, the twelve major joints correspond to the twelve months, and the three hundred and sixty minor joints correspond to the three hundred and sixty days. The breath exhaled from the nose and mouth symbolizes the wind of mountains, marshes, streams, and valleys. The eyes symbolize the sun and moon. The opening and closing of the eyes symbolizes day and night. The hair symbolizes the stars. The eyebrows symbolize the Big Dipper. The pulse
為江河。骨為玉石。皮肉為地土。毛法叢林。五藏在內。在天法五星。在地法五嶽。在陰陽法五行。在世法五常。內為五神。修為五德。使者為八卦。治罪為五刑。主領為五官。升爲五云。化為五龍。心為朱雀。腎為玄武。肝為青龍。肺為白虎。脾為句陳。此五種眾生。則攝一切世間禽獸。悉在其內。亦為五姓。謂宮商角徵羽。一切萬姓。並在其內。對書典。則為五經。一切書史從此出。若對工巧。即是五明。六藝。一切技術悉出其間。當知人身雖小。義與天地相關。如此說身。非但直是五陰世間。亦是國土世間。又身內王法治正義。行者於三昧內愿智之力。即復覺知身內。心為大王。上義下仁。故居在百重之內。出則有前後左右官屬侍衛。肺為司馬。肝為司徒。脾為司空。腎為大海。中有神龜呼吸元氣。行風致雨。通氣四支。四支為民子。左為司命。右為司錄。主錄人命。齊中太一君。亦人之主。柱天大將軍。特進君王。主身內萬二千大神。太一有八使者。八卦是也。合為九卿。三焦開元。為左社右稷。主奸賊。上焦通氣入頭。中為宗廟。王者于間治化。若心行正法。群下皆隨。則治正清夷。故五藏調和。六腑通適。四大安樂。無諸疾惱。終保年壽。若心行非法。則群僚作亂。互相殘害。故四大不調。諸根闇塞。因
【現代漢語翻譯】 現代漢語譯本 江河是人的血液和津液所化。骨頭化為玉石。皮肉化為地土。毛髮化為叢林。五臟安於體內。在天對應五星（金木水火土），在地對應五嶽（東嶽、西嶽、中嶽、南嶽、北嶽）。在陰陽方面對應五行（金木水火土），在世俗倫理方面對應五常（仁義禮智信）。內在於人身為五神，修為則體現為五德（君臣、父子、夫婦、兄弟、朋友）。使者對應八卦（乾坤震巽坎離艮兌），治罪對應五刑（墨、劓、剕、宮、大辟），主領對應五官（耳、目、口、鼻、身）。升騰為五色祥雲，化為五色神龍。心對應朱雀，腎對應玄武，肝對應青龍，肺對應白虎，脾對應句陳。這五種對應關係涵蓋了一切世間的禽獸，也對應了五姓（宮、商、角、徵、羽），一切姓氏都包含在其中。對應于書典，則為五經（詩、書、禮、易、春秋），一切書史都由此而出。若對應于工巧技藝，即是五明（聲明、工巧明、醫方明、因明、內明），六藝（禮、樂、射、御、書、數），一切技術都由此而出。應當知道人身雖小，其意義卻與天地相關聯。如此解說人身，不僅僅是五陰（色、受、想、行、識）世間，也是國土世間。而且人身之內也有王法治理的意義。修行者在三昧（正定）中，憑藉愿智的力量，就能覺知自身內部：心為大王，上義下仁，所以居於百重保護之內。出行則有前後左右的官屬侍衛。肺為司馬，肝為司徒，脾為司空，腎為大海，其中有神龜呼吸元氣，行風致雨，通氣於四肢。四肢如同百姓子民，左為司命，右為司錄，主管記錄人的壽命。齊中太一君，也是人的主宰，柱天大將軍，特別進用君王，主管身內一萬二千大神。太一有八個使者，就是八卦。合起來就是九卿。三焦開元，為左社右稷，主管奸賊。上焦通氣入頭，中間為宗廟，王者在此治理教化。如果心行正法，群下都會隨從，那麼治理就會清正太平，所以五臟調和，六腑通暢，四大安樂，沒有各種疾病困擾，最終可以保全壽命。如果心行非法，那麼群僚就會作亂，互相殘害，所以四大不調，諸根閉塞，因此……
【English Translation】 English version Rivers and streams are transformed from blood and body fluids. Bones become jade and stone. Skin and flesh become earth and soil. Hair becomes forests. The five viscera reside within. In the heavens, they correspond to the five planets (metal, wood, water, fire, earth); on earth, they correspond to the five sacred mountains (Mount Tai, Mount Hua, Mount Heng in the west, Mount Heng in the south, Mount Heng in the north). In terms of yin and yang, they correspond to the five elements (metal, wood, water, fire, earth); in terms of worldly ethics, they correspond to the five constant virtues (benevolence, righteousness, propriety, wisdom, trustworthiness). Internally, they are the five spirits; cultivation manifests as the five virtues (ruler and subject, father and son, husband and wife, brothers, friends). Messengers correspond to the eight trigrams (Qian, Kun, Zhen, Xun, Kan, Li, Gen, Dui); punishment corresponds to the five punishments (tattooing, nose cutting, foot cutting, castration, death penalty); leadership corresponds to the five officials (ears, eyes, mouth, nose, body). They ascend as five-colored auspicious clouds and transform into five-colored dragons. The heart corresponds to the Vermilion Bird, the kidneys to the Black Tortoise, the liver to the Azure Dragon, the lungs to the White Tiger, and the spleen to Gouchen. These five correspondences encompass all the birds and beasts in the world and also correspond to the five surnames (Gong, Shang, Jiao, Zhi, Yu), encompassing all surnames. Corresponding to books and classics, they are the Five Classics (the Book of Poetry, the Book of History, the Book of Rites, the Book of Changes, the Spring and Autumn Annals), from which all historical writings originate. If corresponding to craftsmanship, they are the five sciences (sound, craftsmanship, medicine, logic, inner knowledge), the six arts (rites, music, archery, charioteering, writing, mathematics), from which all techniques originate. It should be known that although the human body is small, its meaning is related to heaven and earth. Explaining the body in this way is not only the world of the five aggregates (form, sensation, perception, volition, consciousness) but also the world of the land. Moreover, within the human body, there is also the meaning of governance by royal law. Practitioners, in samadhi (right concentration), through the power of aspirational wisdom, can become aware of their own internal state: the heart is the great king, valuing righteousness above and benevolence below, therefore residing within a hundredfold protection. When going out, there are officials and attendants serving before, behind, to the left, and to the right. The lungs are the minister of war, the liver the minister of education, the spleen the minister of works, the kidneys the great sea, in which there is a divine turtle breathing primordial energy, causing wind and rain, and circulating energy to the four limbs. The four limbs are like the people, the left is the director of destiny, the right is the director of records, in charge of recording people's lifespans. The Great One in the center is also the master of the person, the Pillar of Heaven General, specially advancing the king, in charge of the twelve thousand great gods within the body. The Great One has eight messengers, which are the eight trigrams. Together, they are the nine ministers. The Triple Burner opens the origin, being the left altar of the soil and the right altar of grain, in charge of traitors. The upper burner circulates energy into the head, the middle is the ancestral temple, where the king governs and teaches. If the heart practices the right Dharma, all below will follow, then the governance will be clear and peaceful, so the five viscera are harmonious, the six bowels are unobstructed, the four great elements are at peace, without various diseases troubling, and ultimately lifespan can be preserved. If the heart practices unlawful things, then the officials will rebel, harming each other, so the four great elements are not in harmony, the senses are blocked, therefore...
此抱患致終。皆由行心惡法故。經言。失魂即亂。失魄則狂。失意則惑。失志則忘。失神則死。當知外立王道治化。皆身內之法。如是等義。具如提謂經說。又明內世間義相關者。上來所說。並與外義。相關。所以者何。佛未出時。諸神仙世智等。亦達此法名義相對故。說前為外世間義也。是諸神仙。雖復世智辯聰。能通達世間。若住此分別。終是心行理外。未見真實。于佛法不名聖人。猶是凡夫。輪迴三界二十五有。未出生死。若化眾生。名為舊醫。亦名世醫。故涅槃經云。世醫所療。治差已。還復發。若是如來療治者。差已不復發。此如下說。今言內義世間者。即是如來出世。廣說一切教門名義之相。以化眾生。行者于定心內。意欲得知佛法教門主對之相。三昧智慧善根力故。即便覺知。云何知。如佛說。五戒義。為對五藏。若四大。五陰。十二入。十八界。四諦。十二因緣。悉人身內也。即知四大。此義。為對五藏。風對肝。火對心。水對腎。地對肺脾。言聞五陰之名。尋即覺知對身五藏。色對肝。識對脾。想對心。受對腎。行對肺。名雖不次。而義相關。若聞十二入十八界。亦復即知對內五陰。一入三界。義自可見。二入三界。今當分別。五識悉為意入界。外五塵。內法塵。以為法入界。此即二入三界相關。
【現代漢語翻譯】 現代漢語譯本 此抱患以致死亡，都是由於心行惡法所致。經書上說：『失去魂魄就會精神錯亂，失去魄力就會發狂，失去意志就會迷惑，失去志向就會遺忘，失去精神就會死亡。』應當知道，外在建立的王道治理教化，都是內在身心的法則。像這樣的道理，詳細記載在《提謂經》（Típó Jīng）中。又說明內在世間的意義相關聯之處，是上面所說的，都與外在的意義相關聯。為什麼這麼說呢？在佛陀未出世時，諸神仙和世間智者等，也通達這種法則，因為名義相對，所以說前面是外世間的意義。這些神仙，即使有世間的智慧和辯才，能夠通達世間，如果執著于這種分別，終究是心行在道理之外，沒有見到真實。在佛法中不被稱為聖人，仍然是凡夫，在三界二十五有中輪迴，沒有脫離生死。如果教化眾生，被稱為舊醫，也稱為世醫。所以《涅槃經》（Nièpán Jīng）說：『世間醫生所治療的疾病，治好后還會復發。如果是如來所治療的，治好后就不會復發。』這些將在下面說明。現在所說的內在世間，就是如來出世，廣泛宣說一切教門名義的相狀，用來教化眾生。修行人在定心中，想要得知佛法教門的主對之相，憑藉三昧、智慧和善根的力量，就能覺知。如何覺知呢？例如佛陀所說的五戒的意義，是對應五臟。如果說四大、五陰、十二入、十八界、四諦、十二因緣，都在人身之內。就能知道四大，這個意義，是對應五臟。風對應肝，火對應心，水對應腎，地對應肺脾。聽到五陰的名稱，立刻就能覺知對應身體的五臟。色對應肝，識對應脾，想對應心，受對應腎，行對應肺。名稱雖然不按順序，但意義相關聯。如果聽到十二入和十八界，也立刻就能知道對應內在的五陰。一入三界，意義自然可見。二入三界，現在應當分別。五識都歸於意入界，外五塵和內法塵，歸於法入界。這就是二入三界相關聯。
【English Translation】 English version This embracing of illness leading to death is all due to the mind practicing evil dharmas. The sutra says: 'Loss of the soul leads to disorder; loss of the vital spirit leads to madness; loss of intention leads to confusion; loss of aspiration leads to forgetfulness; loss of spirit leads to death.' It should be known that the establishment of kingship and governance externally are all laws within the body. Such meanings are fully explained in the Típó Jīng (提謂經, Sutra of Trapusa and Bhallika). Furthermore, clarifying the interconnectedness of the meaning of the inner world, what has been said above is all related to the external meaning. Why is this so? Before the Buddha appeared in the world, various deities and worldly wise individuals also understood this dharma because names and meanings are relative. Therefore, the former is described as the meaning of the external world. Although these deities possess worldly wisdom and eloquence and can comprehend the world, if they dwell on these distinctions, their minds ultimately act outside of the truth, and they do not see reality. In the Buddha's Dharma, they are not called sages but are still ordinary beings, transmigrating within the Three Realms and Twenty-five Existences, not liberated from birth and death. If they transform sentient beings, they are called old physicians or worldly physicians. Therefore, the Nièpán Jīng (涅槃經, Nirvana Sutra) says: 'What worldly physicians heal will relapse after being cured. If it is the Tathagata who heals, it will not relapse after being cured.' This will be explained below. Now, the inner world being spoken of is when the Tathagata appears in the world, extensively expounding the aspects of the names and meanings of all teachings to transform sentient beings. Practitioners, within the samadhi of their minds, wishing to know the corresponding aspects of the main teachings of the Buddha's Dharma, through the power of samadhi, wisdom, and good roots, will immediately become aware. How do they become aware? For example, the meaning of the Five Precepts spoken by the Buddha corresponds to the Five Organs. If one speaks of the Four Great Elements, Five Skandhas, Twelve Entrances, Eighteen Realms, Four Noble Truths, and Twelve Links of Dependent Origination, they are all within the human body. One will then know that the meaning of the Four Great Elements corresponds to the Five Organs: wind corresponds to the liver, fire corresponds to the heart, water corresponds to the kidneys, and earth corresponds to the lungs and spleen. Upon hearing the names of the Five Skandhas, one immediately becomes aware that they correspond to the Five Organs of the body: form corresponds to the liver, consciousness corresponds to the spleen, thought corresponds to the heart, sensation corresponds to the kidneys, and volition corresponds to the lungs. Although the names are not in order, their meanings are interconnected. If one hears of the Twelve Entrances and Eighteen Realms, one immediately knows that they correspond to the inner Five Skandhas. One entrance in the Three Realms, the meaning is naturally visible. Two entrances in the Three Realms, now they should be distinguished. The five consciousnesses all belong to the mind entrance realm, while the outer five sense objects and the inner dharma objects belong to the dharma entrance realm. This is how the two entrances are interconnected in the Three Realms.
意識界者。初生五識為根。對外法塵。即生意識。名意識界。若聞五根。亦知對內五藏。憂根對肝。苦根對心。喜根對胏。樂根對腎。舍根對脾。五根因緣。則具有三界。所以者何。憂根對欲界。苦根對初禪。喜根對二禪。樂根對三禪。舍根對四禪。乃至四空定。皆名舍俱禪。當知三界。亦與五藏。其義相關。聞說四生。亦覺知此義關五藏。所以者何。欲界具五根。五根關五藏。五藏關四大。對四生。一切卵生。多是風大性。身能輕舉故。一切濕生。多是水大性。因濕而生故。一切胎生。多屬地大性。其身重鈍故。一切化生。多屬火大性。火體無而欻有故。亦有光明故。如來為化三界四生故。說四諦十二因緣六波羅蜜。當知此三法藥神丹。悉是對治眾生。五藏五根五陰故說。所以者何。如佛說一心四諦義。當知集諦對肝。因。屬初生故。苦諦對心。果。是成就故。道諦對肺。金。能斷截故。滅諦對腎。冬藏之法。已有還無故。一心已對脾。開通四諦故。乃至十二因緣六波羅蜜。類此可知也。此種法藏。則廣攝如來一切教門。是故行者。若心明利。諦觀身相。即便覺了一切佛法名義。故華嚴經言。明瞭此身者。即是達一切。是則說內義世間義相關之相。意在幽微。非悟勿述。如上廣引諸聖微言。則知我之身心。世出世間
【現代漢語翻譯】 現代漢語譯本： 意識界，以初生的五識為根基，對外接觸外在的法塵，隨即產生意識，這被稱為意識界。如果通過五根（眼、耳、鼻、舌、身）來聽聞，也能知曉其對應于內在的五臟。憂根對應于肝臟，苦根對應於心臟，喜根對應于脾臟，樂根對應于腎臟，舍根對應于肺臟。五根的因緣關係，實際上包含了三界（欲界、色界、無色界）。為什麼這麼說呢？憂根對應于欲界，苦根對應于初禪，喜根對應於二禪，樂根對應於三禪，舍根對應於四禪，乃至四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），都可稱為舍俱禪。應當明白，三界的含義，也與五臟的含義相關聯。聽聞關於四生（卵生、濕生、胎生、化生）的說法，也能覺察到這層含義與五臟相關聯。為什麼這麼說呢？欲界具備五根，五根關聯五臟，五臟關聯四大（地、水、火、風）。對應於四生，一切卵生生物，大多具有風大的性質，所以身體能夠輕盈舉動。一切濕生生物，大多具有水大的性質，因為因潮濕而生。一切胎生生物，大多屬於地大的性質，所以身體沉重遲鈍。一切化生生物，大多屬於火大的性質，因為火的本體無而忽有，並且具有光明。如來爲了教化三界四生的眾生，宣說了四諦（苦、集、滅、道）、十二因緣、六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若）。應當明白，這三種法藥神丹，都是爲了對治眾生的五臟、五根、五陰（色、受、想、行、識）而宣說的。為什麼這麼說呢？比如佛陀所說的一心四諦之義，應當明白，集諦對應于肝臟，是因，屬於初生。苦諦對應於心臟，是果，是成就。道諦對應于肺臟，屬金，能夠斷截。滅諦對應于腎臟，是冬藏之法，已經有了又歸於無。一心已經對應于脾臟，能夠開通四諦。乃至十二因緣、六波羅蜜，都可以依此類推。這種法藏，廣泛地涵蓋了如來的一切教法。因此，修行者如果心智明利，仔細觀察自身，就能覺悟一切佛法的名義。所以《華嚴經》說：『明瞭此身者，即是通達一切。』這就是說內在的含義與世間含義相互關聯的相狀，意蘊深遠微妙，非開悟者不可述說。如上廣泛引用諸聖的精微言論，就能明白我們的身心與世間、出世間的關係。
【English Translation】 English version: The realm of consciousness is rooted in the initial arising of the five consciousnesses. When these come into contact with external 'dharma-dusts' (dharmadhātu) , consciousness arises, and this is called the realm of consciousness. If one listens through the five roots (eye, ear, nose, tongue, body), one can also know that they correspond to the internal five organs. The root of sorrow corresponds to the liver, the root of suffering corresponds to the heart, the root of joy corresponds to the spleen, the root of pleasure corresponds to the kidneys, and the root of equanimity corresponds to the lungs. The causal conditions of the five roots actually encompass the three realms (desire realm, form realm, formless realm). Why is this so? The root of sorrow corresponds to the desire realm, the root of suffering corresponds to the first 'dhyana' (meditative state), the root of joy corresponds to the second 'dhyana', the root of pleasure corresponds to the third 'dhyana', and the root of equanimity corresponds to the fourth 'dhyana', and even the four formless 'samadhis' (meditative absorptions) (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception) can all be called 'equanimity-accompanied dhyana'. It should be understood that the meaning of the three realms is also related to the meaning of the five organs. Hearing about the four types of birth (egg-born, womb-born, moisture-born, and transformation-born), one can also perceive that this meaning is related to the five organs. Why is this so? The desire realm possesses the five roots, the five roots are related to the five organs, and the five organs are related to the four great elements (earth, water, fire, wind). Corresponding to the four types of birth, all egg-born beings mostly have the nature of the wind element, so their bodies can move lightly. All moisture-born beings mostly have the nature of the water element, because they are born from moisture. All womb-born beings mostly belong to the earth element, so their bodies are heavy and dull. All transformation-born beings mostly belong to the fire element, because the essence of fire appears suddenly from nothing and possesses light. The 'Tathagata' (Buddha), in order to teach and transform beings in the three realms and the four types of birth, expounded the Four Noble Truths (suffering, origin, cessation, path), the Twelve Links of Dependent Origination, and the Six 'Paramitas' (perfections) (generosity, morality, patience, effort, concentration, wisdom). It should be understood that these three kinds of 'dharma-medicines' (teachings as medicine) are all taught to counteract the five organs, five roots, and five 'skandhas' (aggregates) (form, feeling, perception, mental formations, consciousness) of sentient beings. Why is this so? For example, regarding the meaning of the One Mind and the Four Noble Truths as taught by the Buddha, it should be understood that the 'Samudaya' (truth of the origin of suffering) corresponds to the liver, it is the cause, belonging to the initial arising. The 'Dukkha' (truth of suffering) corresponds to the heart, it is the effect, it is the accomplishment. The 'Marga' (truth of the path to the cessation of suffering) corresponds to the lungs, it belongs to metal, it can cut off. The 'Nirodha' (truth of the cessation of suffering) corresponds to the kidneys, it is the method of winter storage, it already exists and then returns to nothing. The One Mind already corresponds to the spleen, it can open up the Four Noble Truths. And so on for the Twelve Links of Dependent Origination and the Six 'Paramitas', it can be understood by analogy. This kind of 'dharma-treasure' (teachings as treasure) broadly encompasses all the teachings of the 'Tathagata'. Therefore, if a practitioner's mind is clear and sharp, and they carefully observe their own body, they will awaken to the meaning of all the names and terms of the 'Buddha-dharma' (Buddha's teachings). Therefore, the 'Avatamsaka Sutra' (Flower Garland Sutra) says: 'Those who understand this body clearly, understand everything.' This is to say that the inner meaning and the worldly meaning are related to each other, the meaning is profound and subtle, and should not be spoken of by those who are not enlightened. As above, extensively quoting the subtle words of the sages, one can know the relationship between our body and mind and the world, both mundane and supramundane.
。一切凈穢國土。真俗法門。配當無差。靡不具足。故云。一塵含法界。九世剎那分。又云。解則十方一心中。迷則方寸千里外。若能如是正解圓通。則十方世界擎在掌中。四海波瀾吸歸毛孔。有何難哉。可謂密室靜坐。成佛不久矣。
宗鏡錄卷第二十四
丁未歲高麗國分司大藏都監奉敕雕造 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第二十五
慧日永明寺主智覺禪師延壽集
夫一代時教。了義諸經。雖題目不同。能詮有別。皆目一心之旨。終無識外之文。凡掛一言。盡歸宗鏡。橫周法界。皆同此釋。如稱妙法蓮華經者。妙法即是絕待真心。稱之曰妙。蓮華以出水無著為義。即喻心性。隨流墮凡而不染垢。返流出塵而不著凈。乃至下之七喻。比況皆同。火宅。即是第八識體。起四倒八苦之火。燒三界五陰之身。鬼神。配利使諸見之邊邪。禽蟲。喻鈍使根隨之煩惱。乃至一切經教。無量法門。或譬喻說。或因緣說。或廣略說。或橫豎說。所有名相句義。皆是心王心所之法。若迷一念心。執著外境。隨處生著。即入火宅義。若悟一念心。通達一切。無非實相。即出火宅義。但是生煩惱時有業留處。即是繫縛。即是生死。若了煩惱性空無有業處。即是解脫。即是得道。
【現代漢語翻譯】 現代漢語譯本：一切清凈和污穢的國土，真諦和俗諦的法門，都恰當而沒有差別地具備。所以說：『一微塵包含整個法界，短暫的念頭包含過去、現在、未來九個時段。』又說：『理解了，十方世界都在心中；迷惑了，即使是方寸之地也感覺有千里之遙。』如果能夠這樣正確地理解和圓融貫通，那麼十方世界就好像掌握在手掌之中，四海的波濤都可以吸入毛孔。這有什麼困難的呢？可以說是進入了秘密的房間，成佛指日可待了。
《宗鏡錄》卷第二十四
丁未年高麗國分司大藏都監奉旨雕造 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第二十五
慧日永明寺住持智覺禪師延壽 輯
一代時教（佛教的所有教義），了義諸經（究竟意義的經典），雖然題目不同，能詮（表達）的方式有差別，但都指向一心（唯一的真心）的宗旨，沒有在意識之外的文字。凡是涉及一句話，都歸於宗鏡（根本的鏡子）。橫向周遍法界（宇宙），都相同于這種解釋。比如稱《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra）這部經，『妙法』就是絕待真心（超越相對的真心），稱之為『妙』。蓮華（蓮花）以出水而不沾染為意義，就比喻心性（心的本質），隨波逐流墮入凡塵而不被污染，返回本源脫離塵世而不執著于清凈。乃至下面的七個比喻，所作的比況都相同。火宅（燃燒的房屋）就是第八識（阿賴耶識）的本體，生起四倒（四種顛倒的見解）和八苦（八種痛苦）之火，焚燒三界（欲界、色界、無色界）五陰（色、受、想、行、識）之身。鬼神（鬼和神）配比利使（使人產生貪慾）和諸見（各種錯誤的見解）的邊邪（偏離正道的邪見）。禽蟲（鳥和昆蟲）比喻鈍使（使人變得遲鈍）和根隨之煩惱（由感官產生的煩惱）。乃至一切經教（所有的經典教義），無量法門（無數的修行方法），或者用譬喻來說明，或者用因緣來說明，或者用簡略來說明，或者用橫向和縱向來說明，所有的名相（名稱和術語）、句義（句子和含義），都是心王（心的主體）和心所（心的附屬）的法。如果迷惑於一念心（一個念頭），執著于外境，隨處產生執著，就進入了火宅的意義。如果領悟一念心，通達一切，沒有不是實相（真實的本質）的，就脫離了火宅的意義。只要產生煩惱時有業力停留的地方，就是繫縛（束縛），就是生死（生死輪迴）。如果了悟煩惱的本性是空無所有的，沒有業力存在的地方，就是解脫（解脫自在），就是得道（證悟真理）。
【English Translation】 English version: All pure and impure lands, the Dharma gates of truth and convention, are appropriately and without difference fully equipped. Therefore, it is said: 'A single dust mote contains the entire Dharma realm, and a fleeting moment encompasses the nine periods of time.' It is also said: 'When understood, the ten directions are within one's mind; when confused, even an inch feels like a thousand miles away.' If one can thus correctly understand and achieve complete interpenetration, then the ten directions of the world are as if held in the palm of one's hand, and the waves of the four seas can be absorbed into one's pores. What difficulty is there? It can be said that one has entered the secret chamber, and enlightenment is not far off.
Zong Jing Lu (Record of the Source Mirror) Volume 24
Carved by order of the Goryeo Kingdom's Branch Office of the Great Canon Supervisor in the Dingwei Year Taisho Tripitaka Volume 48, No. 2016 Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 25
Compiled by Chan Master Zhijue Yanshou, Abbot of Huiri Yongming Temple
The teachings of a lifetime, the sutras of definitive meaning, although the titles are different and the means of expression vary, all aim at the principle of the One Mind, and there is no text outside of consciousness. Whatever involves a single word returns to the Source Mirror. Horizontally encompassing the Dharma realm, all interpretations are the same. For example, when referring to the 'Saddharma Puṇḍarīka Sūtra' (Lotus Sutra), '妙法(miào fǎ)' (Wonderful Dharma) is the absolute true mind, called '妙(miào)' (Wonderful). The lotus flower, with its meaning of emerging from the water without attachment, is a metaphor for the nature of the mind, flowing with the current and falling into the mundane without being defiled, returning to the source and leaving the dust without being attached to purity. Even the seven metaphors below have the same comparisons. The '火宅(huǒ zhái)' (burning house) is the body of the eighth consciousness (Ālaya-vijñāna), giving rise to the fire of the four inversions and the eight sufferings, burning the body of the three realms (desire realm, form realm, formless realm) and the five aggregates (form, feeling, perception, volition, consciousness). '鬼神(guǐ shén)' (Ghosts and spirits) are associated with the edges of 利使(lì shǐ) (greed) and the various views. '禽蟲(qín chóng)' (Birds and insects) are metaphors for the dullness and the煩惱(fán nǎo) (afflictions) that follow the roots. Even all the sutras and teachings, the immeasurable Dharma gates, whether explained through metaphors, or through causes and conditions, or in brief or in detail, or horizontally or vertically, all the names, terms, phrases, and meanings are the Dharma of the mind-king and mind-objects. If one is deluded by a single thought, attached to external objects, and generates attachment everywhere, one enters the meaning of the burning house. If one awakens to a single thought, understands everything, and there is nothing that is not reality, one leaves the meaning of the burning house. As long as there is a place where karma remains when煩惱(fán nǎo) (afflictions) arise, it is bondage, it is birth and death. If one understands that the nature of煩惱(fán nǎo) (afflictions) is empty and there is no place where karma exists, it is liberation, it is attainment of the Way.
如思益經云。佛言。我坐道場時。唯得顛倒所起煩惱畢竟空性。以無所得故得。以無所知故知。如雲不得一法。即與授記。是斯旨也。若信解品內。法喻之文。長者。即是心王。窮子。即是妄念。一念才起。五陰俱生。背覺合塵。名為舍父。伶俜五趣。號五十年。歸家。是返本還原。付財。是悟心得記。三草二木。同會一心。化壘草菴。即示真實。系珠。指懷中之佛性。鑿井出心地之智泉。乃至觀音品中雲。若三千大千國土滿中怨賊者。即眾生十使利鈍煩惱。遍一切處惱亂行人。稱為怨賊。若遇順境而起軟賊。即是華箭射體。若遇逆緣而起強賊。即是毒箭入心。利使見賊煩惱遍一切處者。如經云。處處皆有。魑魅魍魎。以依言執法。隨處起見解故。若鈍使怨怨煩惱遍一切處者。如經云。諸惡蟲輩。交橫馳走。以觸目睹境。逆順交馳。唸唸憎愛。隨處動結故。有一商主者。即是心王。將諸商人者。即是眼等六識。商人。貨易珍寶義。若眼商人。被色塵所易。貨眼自性之珍寶。若耳商人。被聲塵所易。貨耳自性之珍寶等。赍持重寶者。即是俱懷佛性。經過險路者。即是三界之險有。六趣之迷津。其中一人作是唱言者。即是意根能起隨念計度之分別。常引導五根入于善惡。諸善男子。勿得恐怖。汝等應當一心稱觀世音菩薩名
【現代漢語翻譯】 現代漢語譯本： 正如《思益經》所說，佛說：『我坐在菩提道場時，只是證得了由顛倒妄想所產生的煩惱，其畢竟是空性的。因為沒有獲得任何東西，所以才獲得；因為沒有了知任何東西，所以才了知。』 如經中所說『不得一法，即與授記』，就是這個意思。如果看《信解品》中的法喻之文，『長者』，就是指心王；『窮子』，就是指妄念。一個妄念才剛生起，五陰就一起產生。背離覺悟而與塵世相合，就叫做『舍父』。在五道中漂泊流浪，號稱『五十年』。『歸家』，是返回本源，恢復本性。『付財』，是領悟心性而得到授記。『三草二木』，共同匯歸於一心。『化壘草菴』，就是顯示真實。『系珠』，是指懷中的佛性。『鑿井』，是涌出心地中的智慧泉源。乃至《觀音品》中說，『如果三千大千世界遍滿怨賊』，就是指眾生的十種根本煩惱，這些煩惱遍佈一切處，惱亂修行人，所以稱為怨賊。如果遇到順境而生起『軟賊』，就是像花箭射中身體一樣。如果遇到逆境而生起『強賊』，就是像毒箭射入心中一樣。『利使見賊煩惱遍一切處』，如經中所說，『處處皆有魑魅魍魎』，因為依著言語文字而執法，隨處生起見解的緣故。『鈍使怨怨煩惱遍一切處』，如經中所說，『諸惡蟲輩，交橫馳走』，因為觸目所見都是境界，逆境順境交替而來，唸唸之間都是憎恨和愛戀，隨處產生執著的緣故。『有一商主』，就是指心王。『將諸商人』，就是指眼等六識。『商人貨易珍寶』，是說如果眼識這個商人，被色塵所迷惑，就出賣了眼識自性的珍寶；如果耳識這個商人，被聲塵所迷惑，就出賣了耳識自性的珍寶等等。『赍持重寶』，就是指都懷有佛性。『經過險路』，就是指三界中的危險處境，六道輪迴的迷途。『其中一人作是唱言』，就是指意根能夠生起隨念計度的分別。常常引導五根進入善惡之中。『諸善男子，勿得恐怖，汝等應當一心稱觀世音菩薩名』。
【English Translation】 English version: As stated in the Siyi Sutra (Si Yi Jing 思益經), the Buddha said: 'When I sat at the Bodhi (Daochang 道場) tree, I only attained the ultimate emptiness of the afflictions arising from inverted thoughts. Because there was nothing to be obtained, I obtained it; because there was nothing to be known, I knew it.' As the sutra says, 'If one does not obtain a single dharma (Fa 法), then a prophecy (Shouji 授記) is given,' this is the meaning. If we look at the metaphors in the Faith and Understanding Chapter (Xin Jie Pin 信解品), the 'elder' (Zhangzhe 長者) refers to the mind-king (Xin Wang 心王); the 'prodigal son' (Qiongzi 窮子) refers to deluded thoughts (Wangnian 妄念). As soon as a single deluded thought arises, the five skandhas (Wu Yin 五陰) arise together. Turning away from enlightenment and uniting with the dust of the world is called 'abandoning the father' (She Fu 舍父). Wandering in the five realms (Wu Qu 五趣) is called 'fifty years' (Wu Shi Nian 五十年). 'Returning home' (Gui Jia 歸家) is returning to the origin and restoring the original nature. 'Entrusting wealth' (Fu Cai 付財) is realizing the mind-nature and receiving the prophecy. The 'three grasses and two trees' (San Cao Er Mu 三草二木) together converge in one mind. 'Transforming the thatched hut' (Hua Lei Cao An 化壘草菴) is revealing the truth. 'Tying the jewel' (Xi Zhu 系珠) refers to the Buddha-nature (Foxing 佛性) in the bosom. 'Digging a well' (Zao Jing 鑿井) is bringing forth the wisdom-spring (Zhi Quan 智泉) from the mind-ground. Furthermore, in the Avalokitesvara Chapter (Guanyin Pin 觀音品), it says, 'If the three thousand great thousand worlds (San Qian Da Qian Guotu 三千大千國土) are filled with enemies and thieves' (Yuan Zei 怨賊), this refers to the ten fundamental afflictions (Shi Shi 十使) of sentient beings (Zhong Sheng 眾生). These afflictions pervade everywhere, disturbing practitioners, and are therefore called enemies and thieves. If 'soft thieves' (Ruan Zei 軟賊) arise when encountering favorable circumstances, it is like flower arrows shooting the body. If 'strong thieves' (Qiang Zei 強賊) arise when encountering adverse conditions, it is like poison arrows entering the heart. 'The sharp afflictions of seeing-thieves pervade everywhere' (Li Shi Jian Zei Fan Nao Bian Yi Qie Chu 利使見賊煩惱遍一切處), as the sutra says, 'Everywhere there are goblins and monsters' (Chi Mei Wang Liang 魑魅魍魎), because one clings to words and laws, and arises views everywhere. 'The dull afflictions of resentment-thieves pervade everywhere' (Dun Shi Yuan Yuan Fan Nao Bian Yi Qie Chu 鈍使怨怨煩惱遍一切處), as the sutra says, 'All kinds of evil insects crisscross and run rampant' (Zhu E Chong Bei Jiao Heng Chi Zou 諸惡蟲輩交橫馳走), because one's eyes are constantly encountering objects, and adverse and favorable conditions alternate, with hatred and love arising in every thought, and attachments forming everywhere. 'There was a merchant leader' (You Yi Shang Zhu 有一商主), which refers to the mind-king. 'Leading the merchants' (Jiang Zhu Shang Ren 將諸商人) refers to the six consciousnesses (Liu Shi 六識) such as the eye. 'Merchants trading treasures' (Shang Ren Huo Yi Zhen Bao 商人貨易珍寶) means that if the eye-consciousness merchant is deluded by the dust of form (Se Chen 色塵), he sells the treasure of the eye-consciousness's own nature; if the ear-consciousness merchant is deluded by the dust of sound (Sheng Chen 聲塵), he sells the treasure of the ear-consciousness's own nature, and so on. 'Carrying heavy treasures' (Chi Chi Zhong Bao 赍持重寶) means that they all possess Buddha-nature. 'Passing through dangerous roads' (Jing Guo Xian Lu 經過險路) refers to the dangerous situations in the three realms (San Jie 三界), and the迷津迷津 of the six paths of reincarnation (Liu Qu 六趣). 'One of them cried out' (Qi Zhong Yi Ren Zuo Shi Chang Yan 其中一人作是唱言) refers to the mind-root (Yi Gen 意根) being able to give rise to the discrimination of following thoughts and calculations. It constantly leads the five roots (Wu Gen 五根) into good and evil. 'Good men, do not be afraid, you should single-mindedly call upon the name of Avalokitesvara Bodhisattva (Guanshiyin Pusa 觀世音菩薩).'
號。是菩薩能以無畏施於眾生。汝等若稱名者。於此怨賊。即得解脫者。若了一心。則無外境。眼不為色所劫。乃至意不為法所劫。即當處解脫。所以華嚴經頌云。一中解無量。無量中解一。了彼互生起。當成無所畏。即是於一心中。能了萬法。互生互滅。無有自性。萬境皆空。不為所怖。即是以無畏施於眾生。於此根塵怨賊。即時解脫。眾商人聞。俱發聲言。南無觀世音菩薩。稱其名故。即得解脫者。六根都會一心。即是俱發聲言。才了唯心。諸境自滅。即是稱其名故即得解脫。以無法對治。不生欣戚故。所以方便品云。十方佛土中。唯有一乘法。如法華名相云。經云。色涅槃。受想行識涅槃。此中亦爾。色法華。受想行識法華。經云。色非染非凈。色生般若生。色性虛微名妙色。體。自離假名為法。色無塵垢。借喻蓮華。文字性空。目之為經。經者。以身心為義。如來在乎陰界。陰界即如。何異之有。略統始終以為心要。啓發心路。名之為序。悟心將發。達本來空。即是悟佛知見。一色寂滅。一切色亦然。一切聲亦然。即是十方佛同說法華。諸法從本來。常自寂滅相。此是何物法。並是眼法。乃至意法。身心皆寂滅。佛子。行此寂滅道。即是佛也。所以古師云。妙法者。是如來靈智體也。或名大方廣佛華嚴經者。
【現代漢語翻譯】 號。這是菩薩能夠以無畏施予眾生。你們如果稱念我的名字，就能從此怨賊手中解脫。如果明瞭一心，就沒有外在的境界。眼不被色所迷惑，乃至意不被法所迷惑，當下就能解脫。所以《華嚴經》的偈頌說：『一中解無量，無量中解一，了彼互生起，當成無所畏。』這就是在心中，能夠明瞭萬法，互相生起互相滅亡，沒有自性。萬境皆空，不被所怖畏，這就是以無畏施予眾生，從此根塵怨賊中，立刻解脫。眾商人聽了，一起發出聲音說：『南無觀世音菩薩』（皈依觀世音菩薩）。稱念他的名字，就能得到解脫。六根都歸於一心，就是一起發出聲音。才明瞭唯心，各種境界自然消滅，就是稱念他的名字就能得到解脫。因為沒有法可以對治，不產生欣喜或悲傷。所以《方便品》說：『十方佛土中，唯有一乘法。』如《法華》名相所說：經中說，色（物質現象）涅槃，受（感受）、想（思想）、行（行為）、識（意識）涅槃，這裡也是一樣。色是法華，受想行識也是法華。經中說，色非染非凈，色生般若（智慧）生，色的本性虛幻微妙，稱為妙色。體，自然脫離虛假，稱為法。色沒有塵垢，借用蓮花來比喻。文字的本性是空，稱之為經。經，以身心為義。如來存在於陰界（五蘊），陰界就是如（真如），有什麼不同呢？概括始終，作為心要，啓發心路，稱之為序。領悟心將要生髮，通達本來空性，就是領悟佛的知見。一色寂滅，一切色也一樣。一切聲也一樣，就是十方佛共同宣說法華。諸法從本來，常自寂滅相，這是什麼法？都是眼法，乃至意法。身心都寂滅，佛子，行此寂滅道，就是佛。所以古師說：『妙法，是如來的靈智體。』或者名為《大方廣佛華嚴經》。
【English Translation】 This is how a Bodhisattva bestows fearlessness upon sentient beings. If you recite my name, you will be liberated from these bandits. If you understand the one mind, there are no external realms. The eye is not captivated by form, nor is the mind captivated by phenomena; you will be liberated right then and there. Therefore, the verse in the Avatamsaka Sutra says: 'Within the one, understand the limitless; within the limitless, understand the one. Comprehend their mutual arising, and you will attain fearlessness.' This means that within the one mind, you can understand all dharmas, arising and ceasing mutually, without inherent existence. All realms are empty, and you are not frightened by them. This is bestowing fearlessness upon sentient beings, and you are immediately liberated from these sense-organs and sense-objects, these bandit-like enemies. Upon hearing this, all the merchants exclaimed together, 'Namo Guan Shi Yin Pusa' (Homage to Avalokiteśvara Bodhisattva). By reciting his name, one attains liberation. The six senses converging into one mind is what it means to exclaim together. Only when you understand the mind-only, do all realms naturally cease. This is what it means to be liberated by reciting his name, because there is no dharma to counteract, and no joy or sorrow arises. Therefore, the Expedient Means Chapter says: 'In the Buddha lands of the ten directions, there is only the one vehicle dharma.' As the Lotus Sutra's terms and characteristics state: The sutra says, 'Form (rupa) is nirvana, sensation (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are nirvana.' It is the same here. Form is the Lotus Flower, sensation, perception, volition, and consciousness are also the Lotus Flower. The sutra says, 'Form is neither defiled nor pure; when form arises, prajna (wisdom) arises; the nature of form is subtle and profound, called wondrous form.' The substance, naturally free from the false, is called dharma. Form is without dust or defilement, using the lotus flower as a metaphor. The nature of words is empty, called the sutra. The sutra takes the body and mind as its meaning. The Tathagata exists within the skandha realms (five aggregates), the skandha realms are suchness (tathata), what difference is there? Summarizing the beginning and the end as the essential point, illuminating the path of the mind, is called the preface. When the mind is about to arise, realizing its original emptiness, is realizing the Buddha's knowledge and vision. When one form is extinguished, all forms are also the same. All sounds are also the same, which means that all Buddhas in the ten directions are jointly expounding the Lotus Flower. All dharmas from the beginning, always have the characteristic of stillness and extinction. What dharma is this? It is all eye-dharma, and even mind-dharma. Body and mind are all extinguished. Disciple of the Buddha, practice this path of stillness and extinction, and you are a Buddha. Therefore, an ancient master said: 'The wondrous dharma is the Tathagata's spiritual wisdom body.' Or it is called the Great Expansive Buddha Flower Adornment Sutra.
大方廣者。是一心所證之法。佛華嚴者。即一心能證之人。攝所歸能。人法冥合。皆是一心。大者。即是凡聖一心真如體大。以真如性遍一切處故。方者。即是真如相大。能具足無漏性功德故。廣者。即是真如用大。能生世出世間諸善根故。佛者。是一心無作之果海。華者。是一心萬行之因門。嚴者。是一心妙用之莊嚴。經者。是一心真如無盡之妙理。如破塵所出之卷。仰空所寫之文。乃至八十卷中。所有長行短頌。一文一字。如善財所見五十三位善知識。若人若神。或男或女等。一一皆是自心逐位所證法門。如三乘說解而非行。如說人名字而不識其人。若此宗鏡一乘之理。說者。即行即解。如看其面。不說其名而自識也。或託事說。或立況說。若大乘中所明。託事以顯法。即以異事而顯異法。多是一事表一法。如室表慈悲。衣表忍辱等。今明一事。即法即人。即依即正。具無盡德。隨一事即攝無盡。以稱性為事。事何有盡。從真起相。相復何窮。又三乘所說教門。但以別教而詮別義。所以得理而忘教。若入此圓宗者。而教即是義。以一法才興。即一切無邊萬法。皆悉同時具足相應故。此一法外。更無餘法。所以經云。知從一法出一切法。而能各各分別演說。以一切法種種義。究竟皆是一義故。以一心能生一切萬法。
【現代漢語翻譯】 現代漢語譯本 『大方廣』是指一心所證悟的法。『佛華嚴』是指一心能證悟的人。攝受所證之法，歸於能證之人，人與法冥合，皆歸於一心。『大』，即是凡夫與聖人同一心性的真如本體之大，因為真如的體性遍及一切處。『方』，即是真如的相大，能具足一切無漏的性功德。『廣』，即是真如的用大，能生出世間和出世間的各種善根。『佛』，是一心無為而成的果海。『華』，是一心萬行的因門。『嚴』，是一心妙用的莊嚴。『經』，是一心真如無盡的妙理，如同從微塵中展現出的卷軸，如同在天空中書寫的文字。乃至八十卷《華嚴經》中，所有的長行和短頌，一文一句，都如同善財童子所見的五十三位善知識，無論是人是神，是男是女，每一個都是自心隨著所證悟的位次而顯現的法門。三乘的說法只是解說而不能實踐，如同只說人的名字而不認識其人。如果能理解《宗鏡錄》這一乘的道理，那麼說法者，即是修行，即是證悟，如同看到人的面容，即使不說其名字也能認識他。或者借托事物來說明，或者建立比況來說明。大乘中所闡明的，借托事物來顯現法，即用不同的事物來顯現不同的法，大多是一件事物代表一種法，如房屋代表慈悲，衣服代表忍辱等。現在闡明一件事物，即是法，即是人，即是依報，即是正報，具足無盡的功德。隨一件事物就能攝受無盡的功德，因為是以稱合自性的方式來行事，事物怎麼會有窮盡呢？從真如生起現象，現象又怎麼會有窮盡呢？而且，三乘所說的教門，只是用別教來詮釋個別的義理，所以得到了義理卻忘記了教法。如果進入這圓融的宗門，那麼教法即是義理，因為一個法才興起，一切無邊的萬法，都同時具足相應。在這一個法之外，更沒有其他的法。所以經中說：『知道一切法都是從一個法中生出來的，並且能夠各自分別演說。』因為一切法種種的義理，最終都是一個義理。以一心能生一切萬法。
【English Translation】 English version 'Great, Vast, and Extensive' refers to the Dharma (law) realized by the One Mind. 'Buddha Avatamsaka' refers to the person who can realize the One Mind. Embracing the realized (object) and returning to the realizing (subject), the person and the Dharma merge in mysterious union, all being the One Mind. 'Great' signifies the greatness of the true suchness (Tathata) substance of the One Mind shared by ordinary beings and sages, because the nature of true suchness pervades all places. 'Vast' signifies the greatness of the aspect of true suchness, capable of fully possessing flawless qualities and virtues. 'Extensive' signifies the greatness of the function of true suchness, capable of generating all wholesome roots of both mundane and supramundane realms. 'Buddha' is the sea of fruition of the One Mind's non-action. 'Avatamsaka' is the causal gate of the One Mind's myriad practices. 'Adornment' is the adornment of the One Mind's wonderful function. 'Sutra' is the inexhaustible, wondrous principle of the One Mind's true suchness, like a scroll emerging from a speck of dust, like writing in the sky. Even within the eighty fascicles, all the prose and verses, every phrase and word, are like the fifty-three good advisors seen by Sudhana (Shancai Tongzi), whether they are humans or deities, male or female, each one is a Dharma gate realized by one's own mind according to its position. The teachings of the Three Vehicles (Triyana) are merely explanations without practice, like knowing a person's name without recognizing the person. If one understands the principle of the One Vehicle (Ekayana) in the Zong Jing Lu (Mirror Record), then the speaker is practicing and understanding simultaneously, like seeing a person's face and recognizing them without speaking their name. Sometimes it is explained by borrowing events, or by establishing analogies. As explained in the Mahayana, borrowing events to reveal the Dharma means using different events to reveal different Dharmas, often one event represents one Dharma, such as a room representing compassion, clothing representing forbearance, and so on. Now, clarifying one event, it is both Dharma and person, both dependent and principal, possessing inexhaustible virtues. Following one event, it encompasses the inexhaustible, because it acts in accordance with its nature, how can events have an end? From true suchness arises phenomena, how can phenomena have an end? Furthermore, the teachings of the Three Vehicles only use specific teachings to interpret specific meanings, so they obtain the principle but forget the teaching. If one enters this perfect and harmonious school, then the teaching is the meaning, because as soon as one Dharma arises, all the boundless myriad Dharmas are simultaneously complete and corresponding. Outside of this one Dharma, there is no other Dharma. Therefore, the sutra says: 'Knowing that all Dharmas come from one Dharma, and being able to separately explain them.' Because all the various meanings of all Dharmas ultimately are one meaning. With the One Mind, one can generate all myriad Dharmas.
演出無邊義趣。展即遍滿法界。還攝種種法義。歸於一心。不動一心。而演諸義。不壞諸義。而顯一心。即卷常舒。如來於一言語中。演說無邊契經海。即舒常卷。一切法門無盡海。同會一法道場中。如草木四微。從地而生。還歸地滅。猶波浪鼓動。依水而起。還覆水源。故經頌云。佛智通達凈無礙。一念普知三世法。皆從心識因緣起。生滅無常無自性。故清涼疏云。華嚴經者。統唯一真法界。謂總該萬有。即是一心也。或名維摩經者。此云凈名。即是一切眾生自性清凈心。此心弗澄而自清。弗磨而自瑩。處凡而不垢。在聖而不凈。故云自性清凈。所言名者。以心無形。但有名故。文中所說。以四海之渺彌。攝歸毛孔。用須彌之高廣。內入芥中。飛佛土於十方。未移本處。擲大千于界外。含識莫知。日月懸于毫端。供具現於體內。腹納劫燒之焰。火事如然。口吸十方之風。身無損減。斯皆自心轉變。不動而遠近俄分。一念包容。無礙而大小相入。天臺疏云。以須彌之高廣。內芥子中。無所增減。須彌山王本相如故。而四天王忉利諸天。不覺不知己之所入。唯應度者。乃見須彌入芥子中。是名不可思議解脫法門。又以四大海水入一毛孔。不嬈魚鱉黿鼉水性之屬。而彼大海本相如故。諸龍鬼神阿修羅等。不覺不知己之所入
【現代漢語翻譯】 現代漢語譯本： 演說無邊無際的義理趣味。展開時，就遍滿整個法界。收攝時，又將種種法義，歸於一心。不改變一心，而演說諸種義理。不破壞諸種義理，而彰顯一心。就是收卷時也常是舒展的，如來在一句話語中，演說無邊無際的契經（qì jīng，佛教經典）之海。就是舒展時也常是收卷的，一切法門無盡之海，共同彙集在一法道場中。如同草木的四種微細元素，從地而生，最終還歸於地而消滅。又如波浪的鼓動，依水而起，最終又恢復到水源。所以經文讚頌說：『佛的智慧通達清凈沒有障礙，一念之間普遍知曉過去、現在、未來三世的法，一切都從心識因緣而生起，生滅變化無常沒有自性。』所以清涼疏（qīng liáng shū，《華嚴經疏》）中說：『《華嚴經》（Huá yán jīng）這部經，總括唯一的真如法界，就是總括萬有，也就是一心。』或者名為《維摩經》（Wéi mó jīng），這裡翻譯為凈名，就是一切眾生自性清凈的心。這顆心不需澄澈而自然清凈，不需磨礪而自然光瑩，處於凡俗而不染污，處於聖境而不更加清凈。所以說自性清凈。所說的『名』，是因為心沒有形狀，只是有個名稱而已。經文中所說，用四海的渺小，收攝歸於一個毛孔。用須彌山（Xū mí shān，佛教中的山名）的高廣，納入芥子（jiè zǐ，芥菜籽）之中。將佛土飛到十方，卻沒有移動原來的位置。將大千世界（dà qiān shì jiè，佛教宇宙觀中的一個世界）拋到世界之外，有情眾生都不知道。日月懸掛在毫毛的末端，供養的器具顯現在體內。腹中容納劫火（jié huǒ，世界末日的大火）燃燒的火焰，火的事情就像平常一樣。口中吸入十方之風，身體沒有絲毫損傷減少。這些都是自心的轉變，不移動而遠近立刻區分，一念之間包容一切。沒有阻礙而大小互相進入。天臺疏（Tiān tái shū，《維摩經疏》）中說：『用須彌山的高廣，納入芥菜籽中，沒有增加也沒有減少。須彌山王的本來面貌依舊如故，而四天王（Sì tiān wáng，佛教護法神）和忉利天（Dāo lì tiān，佛教欲界第二天）的諸天，不覺得也不知道自己已經進入其中。只有應該被度化的人，才能看見須彌山進入芥菜籽中。這叫做不可思議解脫法門。』又將四大海水納入一個毛孔中，不驚擾魚、鱉、黿（yuán，一種鱉）、鼉（tuó，揚子鱷）等水生動物，而那大海的本來面貌依舊如故。諸龍（lóng，佛教護法神）、鬼神、阿修羅（ā xiū luó，一種神）等等，不覺得也不知道自己已經進入其中。
【English Translation】 English version: It performs boundless meanings and interests. When unfolded, it pervades the entire Dharma Realm. When retracted, it gathers all kinds of Dharma meanings and returns to the One Mind. Without moving the One Mind, it expounds all meanings. Without destroying all meanings, it reveals the One Mind. It is constantly unfolded even when retracted. The Tathagata (Rú lái, 'Thus Come One', an epithet of the Buddha) expounds the boundless ocean of Sutras (qì jīng, Buddhist scriptures) in one word. It is constantly retracted even when unfolded. The endless ocean of all Dharma doors assembles in the One Dharma field. It is like the four subtle elements of grass and trees, arising from the earth and returning to the earth to perish. It is like the stirring of waves, arising from water and returning to the source of water. Therefore, the Sutra praises: 'The Buddha's wisdom is penetrating, pure, and unobstructed. In one thought, it universally knows the Dharma of the three periods of time (past, present, and future). All arise from the causes and conditions of the mind consciousness, arising and ceasing, impermanent and without self-nature.' Therefore, the Qingliang Commentary (qīng liáng shū, Commentary on the Avatamsaka Sutra) says: 'The Avatamsaka Sutra (Huá yán jīng) unifies the One True Dharma Realm, which encompasses all existence, which is the One Mind.' Or it is named the Vimalakirti Sutra (Wéi mó jīng), which is translated here as 'Pure Name,' which is the self-nature pure mind of all sentient beings. This mind is naturally pure without being clarified, naturally bright without being polished, undefiled in the mundane, and not more pure in the sacred. Therefore, it is said to be self-nature pure. The so-called 'name' is because the mind has no form, but only a name. As stated in the text, the vastness of the four seas is gathered into a pore. The height and breadth of Mount Sumeru (Xū mí shān, the central mountain in Buddhist cosmology) is placed within a mustard seed (jiè zǐ). Flying the Buddha lands to the ten directions does not move the original location. Throwing the great thousand world system (dà qiān shì jiè, a large cosmological unit in Buddhism) outside the boundary, sentient beings do not know. The sun and moon hang on the tip of a hair, and offerings appear within the body. The belly contains the flames of the kalpa fire (jié huǒ, the fire at the end of an aeon), and the fire events are as usual. The mouth inhales the winds of the ten directions, and the body has no damage or reduction. All of these are transformations of the mind. Without moving, near and far are immediately distinguished, and one thought encompasses everything. Without obstruction, large and small enter into each other. The Tiantai Commentary (Tiān tái shū, Commentary on the Vimalakirti Sutra) says: 'Using the height and breadth of Mount Sumeru, placing it within a mustard seed, there is no increase or decrease. The original appearance of Mount Sumeru remains the same, and the Four Heavenly Kings (Sì tiān wáng, guardian deities in Buddhism) and the gods of the Trayastrimsa Heaven (Dāo lì tiān, the second heaven in the desire realm) do not feel or know that they have entered within. Only those who are to be liberated see Mount Sumeru entering the mustard seed. This is called the inconceivable liberation Dharma door.' Furthermore, placing the four great seas into one pore does not disturb the fish, turtles, soft-shelled turtles (yuán), alligators (tuó), and other aquatic creatures, and the original appearance of the great sea remains the same. The dragons (lóng, mythical creatures in Buddhism), ghosts, spirits, asuras (ā xiū luó, a type of demigod), and others do not feel or know that they have entered within.
。於此眾生。亦無所嬈。此是明不思議之大用也。正以實慧與真性合。故得有斯莫測之用。此如大智論偈云。水銀和真金。能涂諸色像。功德和法身。處處應現往。若須彌高廣。內于芥子而無增減。亦不迫迮。不覺不知者。具不思議解脫者。跡居依報之境。得自在也。此義難解。有師言。神力能爾。今謂不思議性。非天人修羅佛之所作。神力何能爾。有師言。小無小相。大無大相。故得入也。今謂小是小。大是大。是自性小大。不得相入者。小大大小。既是他性之小大。何得入也。今解。華嚴經。明一微塵有大千經卷。觀眾生一念無明心。即是如來心。若見此心。則能以須彌入芥子。無相妨也。下諸不思議事。窮劫說不能盡。皆是此意耳。所以然者。此經云。諸佛解脫。當於眾生心行中求。若觀眾生心行。得諸佛解脫。住此解脫。則能現如是種種不思議事也。所以然者。諸方便教。明二乘得偏真之理解脫。是思議解脫。如得玻璃珠。不能雨寶。大乘圓教。明菩薩中道圓真真性解脫。即是不思議解脫。如得如意珠。能雨大千寶也。見眾生心行真性。得芥子須彌真性。一如無二如。若得芥子真性之小。能容須彌之大。得須彌真性。則須彌之大。不礙芥子之小。舉此一意。可以例下諸事也。而言其中眾生不覺。唯應度者乃能
【現代漢語翻譯】 現代漢語譯本：對於這裡的眾生，也沒有任何擾亂。這就是彰顯不可思議的巨大作用啊。正是因為真實的智慧與真如本性相合，所以才能有這樣不可測度的作用。這就像《大智度論》中的偈語所說：『水銀和真金混合，能夠塗飾各種顏色和形象。功德與法身相合，處處應化顯現。』如果須彌山那樣高廣，納入芥子之中而沒有增減，也不會感到擁擠。不覺不知的人，是具備不可思議解脫的人，他們的軌跡居住在依報之境，獲得了自在。這個道理難以理解。有法師說，是神通力能夠做到這樣。我認為不可思議的本性，不是天人、阿修羅、佛所能創造的，神通力又怎麼能做到這樣呢？有法師說，小沒有小的相狀，大沒有大的相狀，所以能夠進入。我認為小就是小，大就是大，這是自性的小大。不能相互進入的，小大大小，既然是他性的，又怎麼能進入呢？現在解釋，《華嚴經》闡明一微塵中有大千經卷，觀察眾生一念無明心，就是如來心。如果見到這個心，就能以須彌山納入芥子之中，沒有阻礙。下面各種不可思議的事情，窮盡劫數也說不完，都是這個意思啊。之所以這樣，是因為這部經說：『諸佛的解脫，應當在眾生的心行中尋求。』如果觀察眾生的心行，得到諸佛的解脫，安住于這種解脫，就能顯現這樣種種不可思議的事情啊。之所以這樣，是因為各種方便教法，闡明二乘獲得偏頗真實的理解和解脫，是思議解脫，如同得到玻璃珠，不能下寶雨。大乘圓教，闡明菩薩中道圓滿真實的真性解脫，就是不可思議解脫，如同得到如意珠，能夠下大千世界的寶雨。見到眾生心行的真性，得到芥子須彌的真性，一樣沒有兩樣。如果得到芥子真性的小，能夠容納須彌的大。得到須彌真性，那麼須彌的大，不妨礙芥子的小。舉出這個意思，可以類推下面的各種事情。至於說其中的眾生沒有察覺，只有應該被度化的人才能察覺。 English version: For the beings here, there is also no disturbance. This is manifesting the great function of the inconceivable. It is precisely because true wisdom is united with true nature that such unfathomable function is obtained. This is like the verse in the Mahaprajnaparamita-sastra (Da Zhi Du Lun): 'Quicksilver mixed with true gold can coat various colors and images. Merit and the dharmakaya unite, manifesting everywhere in response.' If Mount Sumeru (Xumi, high mountain in Buddhist cosmology) is so high and wide, it can be placed within a mustard seed without increase or decrease, nor feeling cramped. Those who are unaware and unknowing are those who possess inconceivable liberation, their traces residing in the realm of dependent retribution, obtaining freedom. This principle is difficult to understand. Some teachers say that it is divine power that can do this. I say that the inconceivable nature is not created by gods, humans, asuras, or Buddhas. How can divine power do this? Some teachers say that the small has no small appearance, and the large has no large appearance, so they can enter. I say that small is small, and large is large. This is the self-nature of small and large. Those that cannot enter each other, the small and large, since they are of other natures, how can they enter? Now I explain, the Avatamsaka Sutra (Hua Yan Jing) clarifies that one tiny dust mote contains great thousands of sutra scrolls, observing the one thought of ignorance in sentient beings' minds, which is the Tathagata (Rulai, 'Thus Come One', Buddha) mind. If you see this mind, then you can put Mount Sumeru into a mustard seed without obstruction. The various inconceivable things below, even if described for endless eons, cannot be exhausted, all of which are this meaning. The reason for this is that this sutra says: 'The liberation of all Buddhas should be sought in the mind and conduct of sentient beings.' If you observe the mind and conduct of sentient beings, obtain the liberation of all Buddhas, and abide in this liberation, then you can manifest such various inconceivable things. The reason for this is that the various expedient teachings clarify that the two vehicles obtain a partial and true understanding of liberation, which is conceivable liberation, like obtaining a glass bead that cannot rain treasures. The Great Vehicle perfect teaching clarifies that the bodhisattva's (pusa, enlightened being) middle way, perfect and true nature liberation, is inconceivable liberation, like obtaining a wish-fulfilling jewel that can rain treasures of the great thousand worlds. Seeing the true nature of sentient beings' minds and conduct, obtaining the true nature of the mustard seed and Mount Sumeru, are the same without difference. If you obtain the smallness of the true nature of the mustard seed, you can contain the greatness of Mount Sumeru. Obtaining the true nature of Mount Sumeru, then the greatness of Mount Sumeru does not obstruct the smallness of the mustard seed. Citing this one meaning, you can extrapolate to the various things below. As for saying that the beings within it are unaware, only those who should be saved can be aware.
【English Translation】 English version: For the beings here, there is also no disturbance. This is manifesting the great function of the inconceivable. It is precisely because true wisdom is united with true nature that such unfathomable function is obtained. This is like the verse in the Mahaprajnaparamita-sastra (Da Zhi Du Lun): 'Quicksilver mixed with true gold can coat various colors and images. Merit and the dharmakaya unite, manifesting everywhere in response.' If Mount Sumeru (Xumi, high mountain in Buddhist cosmology) is so high and wide, it can be placed within a mustard seed without increase or decrease, nor feeling cramped. Those who are unaware and unknowing are those who possess inconceivable liberation, their traces residing in the realm of dependent retribution, obtaining freedom. This principle is difficult to understand. Some teachers say that it is divine power that can do this. I say that the inconceivable nature is not created by gods, humans, asuras, or Buddhas. How can divine power do this? Some teachers say that the small has no small appearance, and the large has no large appearance, so they can enter. I say that small is small, and large is large. This is the self-nature of small and large. Those that cannot enter each other, the small and large, since they are of other natures, how can they enter? Now I explain, the Avatamsaka Sutra (Hua Yan Jing) clarifies that one tiny dust mote contains great thousands of sutra scrolls, observing the one thought of ignorance in sentient beings' minds, which is the Tathagata (Rulai, 'Thus Come One', Buddha) mind. If you see this mind, then you can put Mount Sumeru into a mustard seed without obstruction. The various inconceivable things below, even if described for endless eons, cannot be exhausted, all of which are this meaning. The reason for this is that this sutra says: 'The liberation of all Buddhas should be sought in the mind and conduct of sentient beings.' If you observe the mind and conduct of sentient beings, obtain the liberation of all Buddhas, and abide in this liberation, then you can manifest such various inconceivable things. The reason for this is that the various expedient teachings clarify that the two vehicles obtain a partial and true understanding of liberation, which is conceivable liberation, like obtaining a glass bead that cannot rain treasures. The Great Vehicle perfect teaching clarifies that the bodhisattva's (pusa, enlightened being) middle way, perfect and true nature liberation, is inconceivable liberation, like obtaining a wish-fulfilling jewel that can rain treasures of the great thousand worlds. Seeing the true nature of sentient beings' minds and conduct, obtaining the true nature of the mustard seed and Mount Sumeru, are the same without difference. If you obtain the smallness of the true nature of the mustard seed, you can contain the greatness of Mount Sumeru. Obtaining the true nature of Mount Sumeru, then the greatness of Mount Sumeru does not obstruct the smallness of the mustard seed. Citing this one meaning, you can extrapolate to the various things below. As for saying that the beings within it are unaware, only those who should be saved can be aware.
見之者。眾生既不見小大真性之理。豈覺知也。其有得度之機。即見此事也。又若能觀此真性。入觀行即。相似即。因此必得如來滅度。故言乃能見之。故法華經明六根清凈云。唯獨自明瞭。餘人所不見也。經言。又以四大海水入一毛孔者。正報得自在也。若會海水不思議真性。即是一毛不思議真性者。能以海水入一毛孔。于正報之身。無所妨損也。輔行記釋云。且約一念剎那心所起。故言小也。即此一念。具足法身一切佛法。即是能容須彌之大。大小常遍。理事無礙。事理本來相即故。所以不斷煩惱而入涅槃。只指凡夫一念剎那心。具足難思法身之體。本來相在故。是故方便教中之人。迷於相在不思議理。縱聞常住。解惑分岐。故別教道中。仍存異解。唯于圓教。始末一如。故五分法身。不逾凡質。所以云。欲見如來心。但觀眾生心。則諸佛眾生。是名。心常契旨。有識無情。是號。法本同原。認名號而世諦成差。觀體性而真門一等。法華經法師功德品云。菩薩于凈身。悉見世所有。唯獨自明瞭。餘人所不見。古釋云。何意不見。有我相故耳。無我即見性。了人法二空。真心自現。即是凈身。于真心中。世間所有一切境界悉于中現。故首楞嚴經云。諸法所生。唯心所現。性空無伴名獨。若取陰界入。即名餘人。為陰
【現代漢語翻譯】 現代漢語譯本 『見之者』，是指眾生既然不能領會小大真性的道理，又怎麼能覺察知道呢？如果有人具備得度的機緣，就能見到這件事。又如果能夠觀照此真性，進入觀行位，也就是相似即佛的階段，因此必定能夠得到如來的滅度，所以說『乃能見之』。《法華經》闡明六根清凈時說：『唯獨自明瞭，餘人所不見也。』 經文說：『又以四大海水入一毛孔者』，是指正報（自身）獲得了自在。如果能夠領會海水不可思議的真性，也就是一毛孔不可思議的真性，就能將四大海水納入一毛孔之中，對於正報之身，沒有任何妨礙和損害。《輔行記》解釋說：『且約一念剎那心所起，故言小也。』就是說，這一個念頭，具足法身一切佛法，也就是能容納須彌山之大。大小常遍，事理無礙，事理本來就是相即的。所以不斷煩惱而入涅槃，只是指凡夫一念剎那心，具足難以思議的法身之體，本來就存在。因此，方便教中的人，迷惑于相在的不思議理，即使聽聞常住之說，理解上也會產生分歧。所以在別教的修行道路中，仍然存在不同的理解。只有在圓教中，始末才是一如的。所以五分法身，不超出凡夫的資質。所以說：『欲見如來心，但觀眾生心。』那麼諸佛和眾生，就叫做心常契合。有識無情，就叫做法本同源。執著于名號，世俗的諦理就會產生差別；觀照體性，真如之門就是一樣的。《法華經·法師功德品》說：『菩薩于凈身，悉見世所有，唯獨自明瞭，餘人所不見。』古時的解釋說：『為什麼別人看不見呢？因為有我相的緣故。』沒有我相就能見到自性，了達人法二空，真心自然顯現，這就是凈身。在真心中，世間所有的一切境界都於其中顯現。所以《首楞嚴經》說：『諸法所生，唯心所現。』自性空無所有，沒有伴侶，所以叫做『獨』。如果執取陰、界、入，就叫做『餘人』，因為陰、界、入都是虛妄不實的。
【English Translation】 English version 'Those who see it' refers to sentient beings who, not understanding the principle of the true nature of small and large, how can they be aware of it? If someone has the opportunity to be saved, they will see this matter. Furthermore, if one can contemplate this true nature and enter the stage of practice and contemplation, which is the stage of resemblance to Buddhahood, then one will surely attain the Nirvana of the Tathagata. Therefore, it is said, 'Then one can see it.' The Lotus Sutra clarifies when the six senses are purified, saying, 'Only one is self-aware, others cannot see it.' The sutra says, 'Furthermore, taking the four great seas into a single pore' refers to the attainment of freedom in the principal reward (oneself). If one can understand the inconceivable true nature of the seawater, which is the inconceivable true nature of a single pore, then one can take the four great seas into a single pore without any hindrance or harm to the principal reward body. The 'Commentary on Supporting Practices' explains, 'It is based on the arising of a single thought in an instant, hence it is called small.' That is to say, this single thought fully possesses all the Buddha-dharma of the Dharmakaya, which is the greatness of being able to contain Mount Sumeru. Small and large are constantly pervasive, and there is no obstruction between phenomena and principle. Phenomena and principle are originally identical. Therefore, entering Nirvana without ceasing afflictions simply refers to the mind of an ordinary person in a single instant, fully possessing the body of the inconceivable Dharmakaya, which is originally present. Therefore, people in the expedient teachings are deluded by the inconceivable principle of inherent existence. Even if they hear of permanence, their understanding will be divergent. Therefore, in the path of the separate teachings, different understandings still exist. Only in the perfect teaching are the beginning and the end the same. Therefore, the fivefold Dharmakaya does not exceed the qualities of an ordinary person. Therefore, it is said, 'If you want to see the mind of the Tathagata, just contemplate the minds of sentient beings.' Then the Buddhas and sentient beings are called minds that are always in accord. Having consciousness but no emotion is called the origin of the Dharma being the same. Attachment to names and titles leads to differences in worldly truth; contemplation of the essence leads to equality in the gate of true reality. The 'Merits of the Dharma Masters' chapter of the Lotus Sutra says, 'Bodhisattvas in a pure body see all that exists in the world, only they are self-aware, others cannot see it.' Ancient explanations say, 'Why can't others see it? Because they have the ego-self.' Without the ego-self, one can see one's nature, understand the emptiness of both persons and dharmas, and the true mind will naturally appear. This is the pure body. In the true mind, all the realms of the world appear within it. Therefore, the Surangama Sutra says, 'All phenomena arise from the mind alone.' The self-nature is empty and without companions, hence it is called 'alone'. If one clings to the skandhas (陰), realms (界), and entrances (入), then one is called 'others', because the skandhas, realms, and entrances are all illusory and unreal.
所覆。不見自性。龐居士偈云。居士元無病。方丈現有疾。唯憂二乘者。緣事不得出。所以訶穢食。純說波羅蜜。上方一盂飯。氣滿於七日。不假日月光。心王照斯室。文殊問不二。忘言功自畢。過去既如然。現在還同一。若能達此理。無求總成佛。牛頭凈名私記云。經明於一毛孔中見摩耶身。摩耶胎中行無量步。如不可說微塵世界闊。一日行無量步。是何物法門。亦作室中容三萬二千師子座說。又作須彌入芥子說。涅槃經中。作藕絲懸須彌山說。大品中作針鋒上無邊身菩薩名說。只是一意。一解千從。當於觀智心行中求。若事相上看終不得。經云。是名不可思議解脫法門。明一切法。當體自解脫。色大故般若大。色如虛空。萬法例爾。故知諸佛凡有所說。雖約事言。皆是即相明宗。終無別意。故法華經云。十方諦求更無餘乘。唯宗一法矣。
靈辯和尚華嚴論問云。大小凈穢。相各差別。云何而得大小相即。
答。性非性故。如像入鏡中。像如本而鏡中現。鏡如本而容眾像。俱無增減。以無性故。一念入一切世界不思議住故。是故心藏功德無邊。或云金剛般若波羅蜜經者。即是本心不動。喻。若金剛。般若真智。乃靈臺妙性。達此而即到涅槃彼岸。昧此而住生死迷津。文中所說應無所住而生其心者。起念
【現代漢語翻譯】 現代漢語譯本： 所覆蓋的，是見不到自性的。龐居士的偈語說：『居士我本來沒有病，反而是方丈您現在有疾病。我只擔憂那些執著於二乘法的人，因為他們被外在事物所束縛而無法解脫。』所以訶責那些不清凈的食物，完全是爲了闡述波羅蜜。上方的一缽飯，其氣息足以充滿七日。不依靠日月的光芒，心王自身就能照亮這個房間。文殊菩薩問什麼是不二法門，忘卻言語的功用自然就完成了。過去既然是這樣，現在也同樣如此。如果能夠通達這個道理，不求任何東西也能夠成佛。牛頭法融在《凈名私記》中說，《維摩詰經》闡明在一毛孔中見到摩耶夫人之身（釋迦牟尼佛的母親），在摩耶夫人的胎中行走無量步，如同不可說微塵世界那樣寬廣。一日行走無量步，這是什麼樣的法門呢？也說是房間中容納三萬二千個獅子座。又說是須彌山進入芥子之中。在《涅槃經》中，說是用藕絲懸掛須彌山。《大品般若經》中，說是針尖上站立著無邊身菩薩的名字。這都只是一個意思，理解了一個，就能理解千萬個。應當在觀智的心行中去尋求，如果只從現象上去看，最終是無法理解的。《維摩詰經》說：『這就是不可思議解脫法門。』闡明一切法，其本體自身就是解脫。色（物質現象）廣大，所以般若（智慧）也廣大。色如同虛空，萬法都是如此。所以要知道諸佛凡有所說，雖然是就事相而言，都是即事相來闡明宗義，最終沒有其他的意義。所以《法華經》說：『在十方世界仔細尋求，再沒有其他的乘，唯有佛乘這一法。』
靈辯和尚在《華嚴論》中問道：大小、凈穢，它們的相狀各有差別，如何能夠使大小相互融合呢？
回答：因為它們的自性不是固定不變的。就像影像進入鏡子中，影像如其本來面目而在鏡中顯現，鏡子如其本來面目而容納眾多的影像，都沒有增加或減少。因為沒有固定的自性，所以一念可以進入一切世界，安住于不可思議的境界。因此，心藏的功德是無邊的。或者說，《金剛般若波羅蜜經》，就是指本心不動。比喻說，如同金剛，般若就是真正的智慧，是靈臺的微妙自性。通達了這個，就到達了涅槃的彼岸；迷惑了這個，就停留在生死輪迴的迷途之中。經文中所說的『應無所住而生其心』，是指生起念頭。
【English Translation】 English version: What is covered is not seeing one's own nature (自性, self-nature). A verse by Layman Pang (龐居士) says: 'I, the layman, originally have no illness, but the abbot now has a disease. I only worry about those of the Two Vehicles (二乘者, referring to Śrāvakas and Pratyekabuddhas), because they are bound by external matters and cannot escape.' Therefore, he criticizes impure food, purely to explain Pāramitā (波羅蜜, perfection). A bowl of rice from above, its energy fills seven days. Not relying on the light of the sun and moon, the King of Mind (心王, mind as the ruler) illuminates this room. Mañjuśrī (文殊, bodhisattva of wisdom) asks about non-duality (不二, non-duality), and the merit of forgetting words is naturally completed. Since the past was like this, the present is also the same. If one can understand this principle, one can become a Buddha without seeking anything. Niu-tou Farong (牛頭法融, Chan Buddhist master) in his private notes on the Vimalakīrti Sutra (凈名私記) says, 'The sutra explains seeing the body of Māyā (摩耶, Buddha's mother) in a single pore, walking countless steps in Māyā's womb, as wide as unspeakable dust-mote worlds. Walking countless steps in a single day, what kind of Dharma (法, law/teaching) is this? It is also said that the room accommodates thirty-two thousand lion thrones. It is also said that Mount Sumeru (須彌, the central world-mountain in Buddhist cosmology) enters a mustard seed. In the Nirvana Sutra (涅槃經), it is said that Mount Sumeru is suspended by a lotus root thread. In the Mahāprajñāpāramitā Sūtra (大品般若經), it is said that the name of the Bodhisattva of boundless body stands on the tip of a needle. This is all just one meaning; understanding one, one understands thousands. One should seek it in the mind and practice of contemplative wisdom (觀智心行), and if one only looks at the phenomena, one will never understand it. The sutra says, 'This is called the inconceivable liberation Dharma gate (不可思議解脫法門).' It explains that all dharmas (一切法, all phenomena), in their very essence, are self-liberated. Because form (色, material phenomena) is vast, Prajñā (般若, wisdom) is also vast. Form is like space, and all dharmas are the same. Therefore, know that all that the Buddhas say, although spoken in terms of phenomena, is all about clarifying the essence through phenomena, and ultimately there is no other meaning. Therefore, the Lotus Sutra (法華經) says, 'Searching diligently in the ten directions, there is no other vehicle, only the One Vehicle (一法, Buddha Vehicle).'
Lingbian (靈辯, a monk) asked in his commentary on the Avataṃsaka Sūtra (華嚴論): 'Great and small, pure and impure, their characteristics are different. How can great and small be mutually inclusive?'
Answer: 'Because their nature is not fixed. It is like an image entering a mirror. The image appears in the mirror as it is, and the mirror contains many images as it is, without any increase or decrease. Because there is no fixed nature, a single thought can enter all worlds, abiding in an inconceivable state. Therefore, the treasury of the mind contains boundless merits. Or, the Vajracchedikā Prajñāpāramitā Sūtra (金剛般若波羅蜜經), is referring to the unmoving original mind (本心不動). It is like a diamond (金剛, indestructible), Prajñā is true wisdom, the subtle nature of the spiritual platform (靈臺妙性). Understanding this, one reaches the other shore of Nirvana (涅槃彼岸); being deluded about this, one remains in the maze of birth and death (生死迷津). What the sutra says, 'One should produce the mind without dwelling anywhere (應無所住而生其心),' refers to arising thoughts.'
即是住著。心若不起。萬法無生。即心遍一切處。一切處遍心。如是了達。頓入自宗。故云若是經典所在之處。則為有佛。以心遍即法遍。以法即佛故。以智通即境通。以境即心故。如華嚴經云。如來成正覺身。究竟無生滅故。如一毛孔遍法界。一切毛孔悉亦如是。當知無有少許處空無佛身。何以故。如來成正覺時。無處不至故。是以若不悟自心遍一切處。則心外見法。顛倒輪迴。豈得稱正遍知成善逝之者。如經云。凡所有相。皆是虛妄。若見諸相非相。則見如來。以瞥有一毫起處。悉落見聞。從分別生。俱非真實。若不達無相即相。則是取相凡夫。若了相即無相。則成唯心大覺。既不可取相求悟。亦不可離相思真。不即不離。覺性自現。又云。一切諸佛及諸佛阿耨多羅三藐三菩提法。皆從此經出。以十方三世一切如來悟心成佛。乃至三寶四諦。並從心出。覺此名佛。軌此名法。和此名僧。金剛辯宗云。金剛般若波羅蜜經者。一切如來悟心之門也。了無明之妄心。即妙慧之真心。故曰悟心。經云。過去心不可得。現在心不可得。未來心不可得。悟三世之妄心不可得而有真心。故曰悟心。般若不壞假名論云。若菩薩心不住法而行佈施。如人有目。日光明照。見種種色者。如人有目者。得無生忍也。日光明照者。決定了知
【現代漢語翻譯】 現代漢語譯本： 這就是住著的狀態。如果心不起念，萬法就不會產生。即是心遍佈一切處，一切處都遍佈著心。如果能夠這樣了達，就能頓悟而進入自己的宗門。所以說，如果經典所在之處，就如同有佛存在。因為心遍佈即是法遍佈，法即是佛的緣故。以智慧通達即是境界通達，境界即是心的緣故。如同《華嚴經》所說：『如來成就正覺之身，究竟沒有生滅。』如同一個毛孔遍佈法界，一切毛孔也都如此。應當知道沒有絲毫之處是空無佛身的。為什麼呢？因為如來成就正覺時，無處不至。因此，如果不領悟自心遍佈一切處，那就是在心外見法，顛倒輪迴，怎麼能稱得上是正遍知、成就善逝的人呢？如同經中所說：『凡是所有相，都是虛妄。如果見到諸相非相，就能見到如來。』因為稍微有一點念頭生起，都落在見聞之中，從分別產生，都不是真實的。如果不通達無相即是相，那就是執著于相的凡夫。如果了悟相即是無相，就能成就唯心的大覺悟。既不能執著于相來求得覺悟，也不能脫離相來思念真如。不即不離，覺性自然顯現。 又說：『一切諸佛以及諸佛的阿耨多羅三藐三菩提法（Anuttara-samyak-sambodhi-dharma，無上正等正覺之法），都從此經中產生。』因為十方三世一切如來都是通過領悟自心而成就佛果，乃至三寶（佛、法、僧），四諦（苦、集、滅、道），都是從心中產生。覺悟此心名為佛，遵循此心名為法，和合此心名為僧。《金剛辯宗》說：『《金剛般若波羅蜜經》（Vajracchedika-prajnaparamita-sutra）是一切如來悟心之門。』了悟無明的妄心，就是妙慧的真心，所以說是悟心。經中說：『過去心不可得，現在心不可得，未來心不可得。』領悟到過去、現在、未來三世的妄心不可得，而有真心存在，所以說是悟心。《般若不壞假名論》說：『如果菩薩心不住於法而行佈施，就像人有眼睛，在陽光照耀下，能看見種種顏色一樣。』如同人有眼睛，就是得到了無生忍（anutpattika-dharma-ksanti，對諸法不生不滅的證悟）。陽光照耀，就是決定了知。
【English Translation】 English version: This is the state of abiding. If the mind does not arise, the myriad dharmas will not be produced. That is, the mind pervades all places, and all places pervade the mind. If one can understand this, one can have a sudden awakening and enter one's own school. Therefore, it is said that wherever the scriptures are, it is as if the Buddha is present. Because the mind pervades, the Dharma pervades, and the Dharma is the Buddha. With wisdom attained, the realm is attained, and the realm is the mind. As the Avatamsaka Sutra says: 'The Tathagata (Tathagata, Thus Come One) attains the body of perfect enlightenment, ultimately without birth or death.' Just as one pore pervades the Dharma realm, so do all pores. It should be known that there is no place that is empty of the Buddha's body. Why? Because when the Tathagata attains perfect enlightenment, there is no place that he does not reach. Therefore, if one does not realize that one's own mind pervades all places, then one sees the Dharma outside the mind, and is subject to inverted cycles of rebirth. How can one be called the Samyak-sambuddha (Samyak-sambuddha, Perfectly Enlightened One) and the Sugata (Sugata, Well-Gone One)? As the sutra says: 'All forms are illusory. If one sees all forms as non-forms, then one sees the Tathagata.' Because even a slight thought arises, it falls into seeing and hearing, arises from discrimination, and is not real. If one does not understand that non-form is form, then one is an ordinary person attached to form. If one understands that form is non-form, then one achieves the great awakening of the mind-only. One cannot grasp form to seek enlightenment, nor can one think of the truth apart from form. Neither identical nor separate, the nature of awakening manifests itself. It is also said: 'All Buddhas and the Anuttara-samyak-sambodhi-dharma (Anuttara-samyak-sambodhi-dharma, unsurpassed, complete and perfect enlightenment) of all Buddhas come from this sutra.' Because all the Tathagatas of the ten directions and three times attain Buddhahood through realizing their own minds, even the Three Jewels (Buddha, Dharma, Sangha) and the Four Noble Truths (suffering, accumulation, cessation, path) arise from the mind. Awakening to this is called Buddha, following this is called Dharma, and harmonizing with this is called Sangha. The Vajra Differentiation School says: 'The Vajracchedika-prajnaparamita-sutra (Vajracchedika-prajnaparamita-sutra, Diamond Sutra) is the gateway to the enlightenment of the mind for all Tathagatas.' Realizing the deluded mind of ignorance is the true mind of wonderful wisdom, so it is called enlightenment of the mind. The sutra says: 'The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable.' Realizing that the deluded minds of the past, present, and future are unattainable, and that there is a true mind, so it is called enlightenment of the mind. The Prajna Non-Destructive Hypothetical Name Treatise says: 'If a Bodhisattva (Bodhisattva, enlightenment being) practices giving without dwelling in the Dharma, it is like a person with eyes who can see all kinds of colors in the sunlight.' Like a person with eyes, one obtains the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, patience with the uncreate). Sunlight shining means definite knowledge.
諸法無性。見種種色者。悟一切法。不生不滅。不斷不常。不一不異。不來不出。無所得等。菩薩如是行不住施。速成正覺。得大涅槃。釋曰。云何行不住施速證菩提。以了一切法即心自性。不住於法。寂照無涯。成觸目之菩提。得現前之三昧。若住一法。為境所留。失心智之光。入愚癡之闇。金剛經義云。常見自性。唸唸不離。故云佛在。正見性時。恒沙數劫只如今時。故名爾時。知心是佛。即是佛付囑。了。於法應無所住行於佈施。十方國土中。唯有一乘法。只是一心。心即是法。法即是心。更住何法。故言不住。若離心別有法可得。即生執心。住於法相。即是無目之人。故稱最上第一希有之法。修此法者。現世成佛。十方合為一相。見一切佛及諸眾生。本無差別。見三世之事。狀如彈指。此豈不是希有之法。又如諸了義經中雲。聽法之眾。從十方世界外來者。即是悟心為來。若迷此宗。乃遠在他方之外。如華嚴論云。十佛剎微塵數世界外來者。明從迷入信。故號為來。言彼世界。中有佛。號不動智者。為明不動智佛。是十方凡聖共有根本之智。明於此。智慧起信心。故號之為來。此不動智佛。一切眾生。常自有之。若取相隨迷。即塵障無盡。若一念覺迷達相。即凈若虛空。但為隨迷稱外。悟處言來。而實佛剎本
【現代漢語翻譯】 現代漢語譯本： 一切法的自性本空。能見到種種色相的人，就能領悟一切法，不生不滅，既非斷滅也非恒常，既非單一也非差異，沒有來處也沒有去處，沒有可以執取的東西等等。菩薩如果這樣修行不住于佈施，就能迅速成就正覺，證得大涅槃。 解釋說：怎樣做到不住于佈施而迅速證得菩提呢？因為已經明瞭一切法就是自心的本性，所以不住著于任何法，心如寂靜之光，照亮無邊無際，成就觸目所及皆是菩提的境界，獲得當下顯現的三昧。如果執著于任何一個法，就會被外境所束縛，失去心智的光明，陷入愚癡的黑暗。《金剛經義》中說：『常見自性，唸唸不離。』所以說佛就在眼前。真正見到自性的時候，恒河沙數般的劫數也只如同現在這一刻，所以稱為『爾時』。知道心就是佛，就是佛的咐囑。明瞭對於法應該無所執著而行佈施，在十方國土中，只有唯一的一乘法，就是一心。心就是法，法就是心，還執著于什麼法呢？所以說不住著。如果離開心而另外尋求一個法，就會產生執著心，執著於法的表象，就如同沒有眼睛的人。所以稱之為最上第一希有之法。修習此法的人，現世就能成佛。十方世界合為一體，見到一切佛和所有眾生，本來就沒有差別。見到過去、現在、未來三世的事情，就像彈指一揮間。這難道不是希有之法嗎？ 又如諸了義經中說，聽法的聽眾，從十方世界之外而來，就是領悟到心就是來處。如果迷惑于這個宗旨，就遠離到其他地方之外。如《華嚴論》中說：『從十佛剎微塵數世界之外而來』，說明是從迷惑進入到信仰。所以稱為『來』。說那個世界中，有佛，名為不動智（Achala-jnana，不可動搖的智慧），是爲了說明不動智佛，是十方凡夫和聖人共同擁有的根本智慧。明白了這個智慧，就能生起信心，所以稱之為『來』。這個不動智佛，一切眾生本來就具有。如果執著于外相而隨之迷惑，就會被無盡的塵埃所遮蔽。如果一念覺悟，通達外相的虛幻，就會清凈如虛空。只是因為隨順迷惑而稱為『外』，在覺悟之處稱為『來』，而實際上佛剎（Buddha-kshetra，佛的國土）本來如此。
【English Translation】 English version: All dharmas are without inherent existence. Seeing various forms means realizing all dharmas are unborn and unceasing, neither permanent nor impermanent, neither one nor different, neither coming nor going, without anything to be attained, and so on. If a Bodhisattva practices giving without dwelling on it in this way, they will quickly attain perfect enlightenment and achieve great Nirvana. It is explained: How can one quickly attain Bodhi by practicing giving without dwelling on it? Because one has realized that all dharmas are the very nature of one's own mind, one does not dwell on any dharma. The mind is like a still light, illuminating boundlessly, achieving the state where everything one sees is Bodhi, and attaining the Samadhi that is present right now. If one clings to any single dharma, one will be bound by external objects, lose the light of wisdom, and enter the darkness of ignorance. The meaning of the Diamond Sutra says: 'Constantly see your own nature, never departing from it in thought after thought.' Therefore, it is said that the Buddha is right before you. When one truly sees one's nature, countless kalpas are just like this very moment, so it is called 'at that time'. Knowing that the mind is the Buddha is the Buddha's entrustment. Understanding that one should practice giving without dwelling on anything, in the ten directions of the Buddha-lands, there is only the One Vehicle Dharma, which is just one mind. The mind is the Dharma, and the Dharma is the mind. What other dharma is there to cling to? Therefore, it is said 'without dwelling'. If one seeks a dharma apart from the mind, one will give rise to attachment and cling to the appearance of dharmas, like a person without eyes. Therefore, it is called the supreme, foremost, and rarest of dharmas. Those who cultivate this dharma will attain Buddhahood in this very life. The ten directions merge into one form, seeing all Buddhas and all sentient beings as fundamentally without difference. Seeing the events of the past, present, and future is like a snap of the fingers. Is this not a rare dharma? Furthermore, as it is said in various definitive sutras, the audience listening to the Dharma, coming from beyond the ten directions of the world, means realizing that the mind is the place of origin. If one is deluded about this principle, one is far away beyond other places. As the Avatamsaka Sutra says: 'Coming from beyond worlds as numerous as dust motes in ten Buddha-lands', it explains the transition from delusion to faith. Therefore, it is called 'coming'. Saying that in that world, there is a Buddha named Achala-jnana (immovable wisdom), is to clarify that the immovable wisdom Buddha is the fundamental wisdom shared by all ordinary beings and sages in the ten directions. Understanding this wisdom allows one to generate faith, so it is called 'coming'. This immovable wisdom Buddha is inherent in all sentient beings. If one clings to appearances and follows delusion, one will be obscured by endless dust. If one awakens in a single thought and understands the illusory nature of appearances, one will be as pure as empty space. It is only because of following delusion that it is called 'outside', and at the place of awakening, it is called 'coming', but in reality, the Buddha-kshetra (Buddha-field) is originally like this.
無遠近內外等障。亦無去來。無邊佛剎。不出毛孔微塵之表。今致遠近。意令初信心者。心廣大故。言其從彼世界中來。又明從迷悟入。故言為來。是以入宗鏡中。理當絕學。百氏之說。一教能明。萬化之端。一言可蔽。或云。香積雲此有四十二恒河世界者。即是經歷四十二位心地法門。成云。散華瓔珞。空中成四柱之寶臺者。即是常樂我凈一心四德之涅槃。所以華嚴經云。此華蓋等。皆是無生法忍之所生起。或佛言彼時鹿王者。即我身是。即結會古今。明自心一際之法。或教中凡有空中發聲告示。言下息疑者。並是頓悟自心。非他境界。或法華移天人於他土。即是三變心田。或維摩取妙喜來此方。斯乃即穢明凈。或丈室容於高座。寶蓋現於大千。未離兜率已般涅槃。不起樹王。而升忉利。執手經無量之劫。登閣見三世之因。釋迦眉間出菩薩身云之眾。普賢毛孔。示諸佛境界之門。小器出無限之嘉羞。仰空雨難窮之珍寶。不動此處。遍坐道場。十剎寶坊。合為一土。聞經於五十小劫。猶若剎那之時。現通七日之中。舒之為一大劫。乃至恒沙法聚。無量義門。舉一例諸。俱不出自心之法。故知菩薩隨世所作。皆表一心。故凈名經云。不捨道法。現凡夫事。如華嚴經云。一念於一切處。為一切眾生示成正覺。是菩薩園林。
【現代漢語翻譯】 現代漢語譯本 沒有遠近內外等障礙，也沒有來去。無邊的佛國剎土，不會超出毛孔微塵的表面。現在說到遠近，是爲了讓初發心的修行者，心量廣大。說他們從那個世界而來，也是爲了說明從迷惑到覺悟的轉變，所以說是『來』。因此，進入宗鏡之中，道理上應當斷絕一切學習，各種學派的說法，一個教義就能明白；萬千變化的開端，一句話就可以概括。或者有人說，香積菩薩說這裡有四十二恒河沙數的世界，那就是經歷了四十二位心地法門。成就時，散開的鮮花和瓔珞，在空中形成四根柱子的寶臺，那就是常樂我凈一心四德的涅槃。所以《華嚴經》說，這些華蓋等等，都是從無生法忍中所生起的。或者佛說當時的鹿王，就是我的身體。這就是總結古今，闡明自心一際的法。或者經書中凡是有空中發聲告示，一聽就消除疑惑的，都是頓悟自心，不是其他的境界。或者《法華經》中將天人移到其他國土，就是三次改變心田。或者維摩詰菩薩將妙喜世界取到這裡，這就是從污穢到清凈的轉變。或者丈室能容納高大的座位，寶蓋顯現在大千世界。還沒有離開兜率天就已經示現涅槃，沒有離開菩提樹王，就已經升到忉利天。執手經歷了無量劫，登上樓閣見到了三世的因果。釋迦牟尼佛眉間放出菩薩化身雲彩般的眾多菩薩，普賢菩薩的毛孔，顯示諸佛境界的門。小的器皿中能取出無限美好的食物，仰望天空降下難以窮盡的珍寶。不離開這個地方，就能遍坐所有道場。十方佛國的寶坊，合為一個國土。聽經五十年小劫，就像一剎那的時間。示現神通七天之中，展開就如一個大劫。乃至恒河沙數般的法門聚集，無量義門，舉出一個例子，其他的都可以類推，都離不開自心的法。所以知道菩薩隨著世間所作所為，都是爲了表述一心。所以《凈名經》說，不捨棄修道的法則，示現凡夫俗事。如同《華嚴經》所說，一念之間在一切處，為一切眾生示現成就正覺，這就是菩薩的園林。
【English Translation】 English version There are no obstructions of distance, interior, or exterior. There is also no going or coming. Limitless Buddha lands do not extend beyond the surface of a hair-pore dust mote. Now, mentioning distance is to encourage those with initial faith to broaden their minds. Saying they come from that world also clarifies the transition from delusion to enlightenment, hence the term 'coming'. Therefore, entering the Mirror of the Source, in principle, should cut off all learning. The teachings of hundreds of schools can be understood through one doctrine; the beginning of myriad transformations can be encompassed by one word. Some say that the Fragrant Accumulation Buddha speaks of forty-two Ganges River worlds here, which means experiencing the forty-two stages of the mind-ground Dharma gate. When accomplished, scattered flowers and necklaces form a jeweled platform with four pillars in the air, which is Nirvana with the four virtues of permanence, bliss, self, and purity of one mind. Therefore, the Avatamsaka Sutra says that these flower canopies, etc., all arise from the forbearance of non-birth. Or the Buddha says that the Deer King at that time was my own body. This is to summarize the past and present, clarifying the Dharma of the one boundary of one's own mind. Or when there are announcements from the air in the scriptures, resolving doubts upon hearing, it is all a sudden awakening of one's own mind, not another's realm. Or in the Lotus Sutra, moving gods and humans to other lands is transforming the field of the mind three times. Or Vimalakirti bringing the Land of Wonderful Joy to this place is transforming defilement into purity. Or a ten-foot square room accommodating a high seat, a jeweled canopy appearing in the great thousand world system. Not yet leaving the Tushita Heaven, already manifesting Nirvana; not rising from the Bodhi tree, yet ascending to the Trayastrimsa Heaven. Holding hands through countless eons, ascending the pavilion to see the causes of the three periods of time. Shakyamuni Buddha emitting from his brow a cloud-like multitude of Bodhisattvas, the pores of Samantabhadra Bodhisattva revealing the doors to the realms of all Buddhas. Small vessels producing limitless delicacies, looking up to the sky raining down inexhaustible treasures. Without moving from this place, one can sit in all the Bodhimandas. The precious realms of the ten directions are combined into one land. Hearing the sutra for fifty small kalpas is like a moment in time. Manifesting supernatural powers within seven days, extending it into a great kalpa. Even the gatherings of Dharma like the sands of the Ganges River, the doors of immeasurable meanings, taking one example, all others can be inferred, all inseparable from the Dharma of one's own mind. Therefore, know that all actions of Bodhisattvas in accordance with the world express one mind. Therefore, the Vimalakirti Sutra says, 'Without abandoning the laws of the path, manifesting the affairs of ordinary people.' As the Avatamsaka Sutra says, 'In one thought, in all places, for all sentient beings, showing the attainment of perfect enlightenment,' this is the garden of the Bodhisattva.
法身。周遍盡虛空一切世界故。又云。一切菩薩行。遊戲神通。皆得自在。是菩薩宮殿。善遊戲諸禪解脫三昧智慧故。是以正報依報。皆成佛法。所以凈名私記云。取妙喜來此土者。辯于凈穢無二也。彼界雖來入此土。亦不增減。本性如故。雖來畢竟不動。何意如此。好自思之。故知萬法施為。隱顯往復。若事若理。皆不出一真心矣。
如是解者。稱可佛心。發智明而若千日照空。攝眾義而如百川歸海。畢竟更無一法現於心外。及在心中。乃至下及眾生無明。上該諸佛種智。皆是無生性空妙旨。如摩訶般若經云。爾時釋提桓因。及三千大千世界中。諸天。化作華。散佛菩薩摩訶薩比丘僧及須菩提上。亦供養般若波羅蜜。是時三千大千世界華。悉周遍于虛空中。化成華臺。端嚴殊妙。須菩提心念。是天子所散華。天上未曾見如是華。此華是化華。非樹生華。是諸天子所散華。從心樹生。非樹生華。釋提桓因知須菩提心所念。語須菩提言。大德。是華非生華。亦非意樹生。須菩提語釋提桓因言。憍尸迦。汝言是華非生華。亦非意樹生。憍尸迦。若是非生法。不名為華。釋提桓因語須菩提言。大德。非但是華不生。色亦不生。受想行識亦不生。須菩提言。憍尸迦。非但是華不生。色亦不生。若不生。是不名為色。受想
【現代漢語翻譯】 現代漢語譯本：法身（Dharmakaya）。周遍于整個虛空和一切世界。又說，一切菩薩的行持，遊戲神通，都能夠自在無礙，這是菩薩的宮殿，善於遊戲于各種禪定、解脫、三昧和智慧之中。因此，正報（自身）和依報（環境）都成爲了佛法。所以《凈名私記》中說，從妙喜世界取物來到此土，是爲了辨明清凈和污穢沒有分別。那個世界的物體即使來到此土，也不會增加或減少，其本性依然如故。雖然來了，但畢竟沒有動搖。為何如此？好好思考。所以知道萬法的施為，隱沒顯現，往來反覆，無論是事相還是理體，都不離這一顆真心。 如此理解，就能夠契合佛心。啓發智慧的光芒，如同千日照耀天空；收攝眾多的義理，如同百川歸入大海。畢竟再沒有一法顯現在心外，或者存在於心中。乃至下至眾生的無明，上至諸佛的種智，都是無生性空的妙旨。如同《摩訶般若經》所說：當時釋提桓因（Śakra devānām Indra），以及三千大千世界中的諸天，變化出花朵，散佈在佛、菩薩摩訶薩（Bodhisattva-mahāsattva）、比丘僧（bhiksu-samgha）以及須菩提（Subhūti）的身上，也供養般若波羅蜜（Prajñāpāramitā）。當時三千大千世界的花朵，都周遍于虛空中，化成華臺，端莊殊妙。須菩提心想：這些天子所散的花，天上未曾見過這樣的花。此花是變化出來的花，不是樹上生長的花。是諸天子所散的花，從心樹生出，不是樹上生長的花。釋提桓因知道須菩提心中所想，對須菩提說：大德，這花不是生出來的花，也不是意樹生出來的。須菩提對釋提桓因說：憍尸迦（Kauśika），你說這花不是生出來的花，也不是意樹生出來的。憍尸迦，如果是非生法，就不能稱為花。釋提桓因對須菩提說：大德，不僅僅是花不生，色（rūpa）也不生，受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）也不生。須菩提說：憍尸迦，不僅僅是花不生，色也不生，如果不生，就不能稱為色，受、想
【English Translation】 English version: The Dharmakaya (法身). It pervades the entire void and all worlds. Furthermore, it is said that all the practices of Bodhisattvas, their playful supernormal powers, are all freely attained. This is the palace of the Bodhisattvas, skilled in playing in various meditations, liberations, samadhis, and wisdoms. Therefore, both the principal reward (oneself) and the dependent reward (environment) become the Buddhadharma. Thus, the Private Record of Vimalakirti says that taking objects from the Land of Wonderful Joy to this land is to distinguish that there is no difference between purity and defilement. Even if objects from that world come to this land, they will not increase or decrease; their original nature remains the same. Although they come, they ultimately do not move. Why is this so? Ponder it well. Therefore, know that the actions of all dharmas, their concealment and manifestation, their comings and goings, whether in phenomena or principle, do not depart from this one true mind. Such an understanding accords with the Buddha's mind. It illuminates the light of wisdom like a thousand suns shining in the sky; it gathers the meanings of the many like a hundred rivers returning to the sea. Ultimately, there is no dharma that appears outside the mind or exists within the mind. Even down to the ignorance of sentient beings and up to the seed wisdom of all Buddhas, all are the wonderful principle of no-birth and emptiness. As the Mahaprajnaparamita Sutra says: At that time, Śakra devānām Indra (釋提桓因), and the devas of the three thousand great thousand worlds, transformed into flowers and scattered them on the Buddha, Bodhisattva-mahāsattvas (菩薩摩訶薩), the bhiksu-samgha (比丘僧), and Subhūti (須菩提), and also made offerings to Prajñāpāramitā (般若波羅蜜). At that time, the flowers of the three thousand great thousand worlds pervaded the void and transformed into flower platforms, dignified and wonderfully adorned. Subhūti thought: These flowers scattered by the devas, such flowers have never been seen in the heavens. These flowers are transformed flowers, not flowers grown on trees. They are flowers scattered by the devas, born from the mind-tree, not flowers grown on trees. Śakra devānām Indra, knowing what Subhūti was thinking, said to Subhūti: Great Virtue, these flowers are not born flowers, nor are they born from the mind-tree. Subhūti said to Śakra devānām Indra: Kauśika (憍尸迦), you say that these flowers are not born flowers, nor are they born from the mind-tree. Kauśika, if it is a non-born dharma, it cannot be called a flower. Śakra devānām Indra said to Subhūti: Great Virtue, not only are flowers not born, rūpa (色) is also not born, vedanā (受), saṃjñā (想), saṃskāra (行), vijñāna (識) are also not born. Subhūti said: Kauśika, not only are flowers not born, rūpa is also not born, if it is not born, it cannot be called rūpa, vedanā, saṃjñā
行識亦不生。若不生。是不名為識。六入六識六觸。六觸因緣生諸受。亦如是。檀波羅蜜不生。若不生。是不名檀波羅蜜。乃至般若波羅蜜不生。若不生。是不名般若波羅蜜。乃至一切種智不生。若不生。是不名一切種智。故知萬法都會無生。千途盡歸宗鏡。如先德云。今佛之三身十波羅蜜。乃至菩薩利他等行。並依自法融轉而行。即眾生心中有真如體大。今日修行引出法身。由心中有真如相大。今日修行引出報身。由心中有真如用大。今日修行引出化身。由心中有真如法性自無慳貪。今日修學。順法性無慳。引出檀波羅蜜等。所以華嚴經頌云。文殊法常爾。法王唯一法。一切無礙人。一道出生死。又頌云。金剛鐵圍數無量。悉能置在一毫端。若明至大有小相。菩薩以此初發心。以大小無性。廣狹隨緣。若能明見至大無外之相。即至小無內之相。皆是一毫端心地法門。名為見道。故云菩薩以此初發心。如是解者。不易凡身。生如來家。成真佛子。義海云。生佛家者。真如法界無生。菩提涅槃為家。如見塵無生無性時。即此智從無生法顯。即為生佛家也。經頌云。於法不分別。是則從如生。又云。普於三世佛。法中而化生。但契義理。即名生佛家也。是佛之子。亦名為佛出現也。故知凡掛文言。盡為心跡。乃至稱為真如
【現代漢語翻譯】 現代漢語譯本：行識也不生起。如果不生起，那就不叫做識。六入、六識、六觸，六觸因緣所生的諸受，也是如此。檀波羅蜜（Dān bō luó mì，佈施的完成）不生起。如果不生起，那就不叫做檀波羅蜜。乃至般若波羅蜜（Bō rě bō luó mì，智慧的完成）不生起。如果不生起，那就不叫做般若波羅蜜。乃至一切種智（Yī qiè zhǒng zhì，佛陀所具有的對一切事物和一切道理的智慧）不生起。如果不生起，那就不叫做一切種智。所以知道萬法最終都會歸於無生，千條道路最終都歸於宗鏡。如先德所說，現在佛的三身、十波羅蜜，乃至菩薩利他的行為，都是依據自身的法性融合轉化而行。即眾生心中有真如（Zhēn rú，事物的真實本性）的體大，今日修行引出法身（Fǎ shēn，佛的法性之身）。由於心中有真如的相大，今日修行引出報身（Bào shēn，佛的報應之身）。由於心中有真如的用大，今日修行引出化身（Huà shēn，佛的化現之身）。由於心中有真如法性自然沒有慳貪，今日修學，順應法性沒有慳貪，引出檀波羅蜜等。所以《華嚴經》（Huá yán jīng）頌說：『文殊（Wén shū）的法常常如此，法王（Fǎ wáng，佛）只有一種法，一切無礙的人，從一道出生死。』又頌說：『金剛（Jīn gāng）、鐵圍（Tiě wéi）數量無量，都能放置在一毫端。如果明白至大有小的相，菩薩因此初發心。』因為大小沒有自性，廣狹隨因緣而變。如果能夠明見至大無外的相，即至小無內的相，都是一毫端心地法門，名為見道。所以說菩薩因此初發心。如此理解的人，不改變凡夫之身，就能生在如來家，成為真佛子。《義海》（Yì hǎi）說：『生佛家的人，真如法界無生，菩提（Pú tí，覺悟）涅槃（Niè pán，寂滅）為家。』如見到塵無生無性時，即此智從無生法顯現，即為生佛家。經頌說：『對於法不分別，這就是從如生。』又說：『普遍在三世佛的法中化生。』只要契合義理，就叫做生佛家。是佛的兒子，也名為佛出現。所以知道凡是掛在文言上的，都是心的痕跡，乃至稱為真如。
【English Translation】 English version: The activity of consciousness does not arise either. If it does not arise, it is not called consciousness. The six entrances, six consciousnesses, six contacts, and the various sensations arising from the conditions of the six contacts are also like this. Dān bō luó mì (Dān bō luó mì, Perfection of Giving) does not arise. If it does not arise, it is not called Dān bō luó mì. Even Bō rě bō luó mì (Bō rě bō luó mì, Perfection of Wisdom) does not arise. If it does not arise, it is not called Bō rě bō luó mì. Even Yī qiè zhǒng zhì (Yī qiè zhǒng zhì, the Buddha's wisdom regarding all things and principles) does not arise. If it does not arise, it is not called Yī qiè zhǒng zhì. Therefore, know that all dharmas ultimately return to non-arising, and a thousand paths ultimately return to the ancestral mirror. As the former sages said, the three bodies of the Buddha, the ten pāramitās, and even the bodhisattva's altruistic actions, are all performed based on the fusion and transformation of their own dharma nature. That is, there is the great essence of Zhēn rú (Zhēn rú, the true nature of things) in the minds of sentient beings, and today's practice brings forth the Dharmakāya (Fǎ shēn, the Dharma body of the Buddha). Because there is the great aspect of Zhēn rú in the mind, today's practice brings forth the Sambhogakāya (Bào shēn, the reward body of the Buddha). Because there is the great function of Zhēn rú in the mind, today's practice brings forth the Nirmāṇakāya (Huà shēn, the transformation body of the Buddha). Because the dharma nature of Zhēn rú naturally has no stinginess, today's study and practice, in accordance with the dharma nature of non-stinginess, brings forth Dān bō luó mì and so on. Therefore, the Huá yán jīng (Huá yán jīng) says in a verse: 'The dharma of Wén shū (Wén shū) is always like this, the Dharma King (Fǎ wáng, the Buddha) has only one dharma, and all unobstructed people are born and die from one path.' Another verse says: 'The number of Vajras (Jīn gāng) and Iron Mountains (Tiě wéi) is immeasurable, and they can all be placed on the tip of a hair. If you understand that the greatest has the appearance of the smallest, the bodhisattva initially aspires to enlightenment because of this.' Because the size has no self-nature, and the breadth and narrowness change according to conditions. If one can clearly see the aspect of the greatest without exterior, that is, the aspect of the smallest without interior, all are the mind-ground dharma gate of the tip of a hair, called seeing the path. Therefore, it is said that the bodhisattva initially aspires to enlightenment because of this. One who understands in this way can be born into the family of the Tathāgata without changing the body of an ordinary person, and become a true son of the Buddha. The Yì hǎi (Yì hǎi) says: 'Those who are born into the Buddha's family, the Zhēn rú Dharmadhātu is unborn, and Bodhi (Pú tí, enlightenment) and Nirvāṇa (Niè pán, extinction) are their home.' Just as when seeing that dust is unborn and without nature, this wisdom manifests from the unborn dharma, which is to be born into the Buddha's family. The sutra says in a verse: 'Not discriminating against the dharma, this is born from Suchness.' It also says: 'Universally transforming and being born in the dharma of the Buddhas of the three times.' As long as it accords with the meaning and principle, it is called being born into the Buddha's family. Being a son of the Buddha is also called the appearance of the Buddha. Therefore, know that all that is attached to written words is a trace of the mind, and even called Zhēn rú.
。亦名為跡。若能尋跡得本。自然絕跡歸宗。或迷跡徇塵。則為失本。所以了之者。本跡雖殊。不思議一。昧之者。本跡俱迷。隨情自異。故大寶積經云。我證菩提無差別跡。何名為跡。真如法性二俱名跡。諸法實際亦名為跡。無生無滅亦名為跡。今時多執方便言教之跡。失於一心正義之本。是以宗鏡所示。皆令尋跡得本。雖遍引言詮。慇勤委細。同指於此。故天王般若經云。利根性人。說文知義。若能說文知義。見法識心。方入宗鏡中。頓消疑慮。則不用天眼觀。徹見十方界。不用天耳聽。遍聞法界聲。不假神足通。疾至十方際。端坐寂不動。諸佛常現前。如般舟三昧經云。何因致現在諸佛悉在前立三昧如是。跋陀和。其有比丘．比丘尼．優婆塞．優婆夷。持戒完具。獨一處心。西方阿彌陀佛今現在。隨所聞當念。去是間千億萬佛剎。其國名須摩提。在眾菩薩中央說經。一切常念阿彌陀佛。佛告跋陀和。譬如人臥。在於夢中。見所有金銀珍寶。父母兄弟妻子親屬知識。相與娛樂。喜樂無比。及其覺已為人說之。自念夢中所見。如是。跋陀和。菩薩。若沙門。白衣。所聞西方阿彌陀佛。當念彼方佛。不得缺戒。一心念。若一日晝夜。若七日七夜。過七日已后。見阿彌陀佛。于覺不見。于夢中見之。譬如夢中所見。不知
晝夜。亦不知內。亦不見外。亦不用在冥中故不見。不用有所蔽礙故不見。如是跋陀和。菩薩。心當如是念時。諸佛國界。名大阿彌山。其有幽冥之處。悉為開闢。目亦不蔽。心亦不礙。是菩薩摩訶薩。不持天眼徹視。不持天耳徹聽。不持神足到其佛剎。不於是間終。不生彼間佛剎。爾乃見。便於此間坐見阿彌陀佛。聞所說法。悉受持得。從三昧起。悉能具足。為人說之。如上所說。皆是頓入之門。以備上根。非為權漸。今則傍明佛旨。略贊經文。大意並依先德解釋。即何理而不盡。何事而不窮。然更在後賢智眼明斷。以佛意深奧。一句能生無量義故。
問。如上所說。芥納須彌。毛吞巨海。既唯一心。須彌為復入芥子。不入芥子。若言入。經何故云。須彌本相如故。若言不入。又云。唯應度者見之。
答。若有所入處。即失諸法自性。若言不入。又成二見。又或云。小是大家之小。大是小家之大。或云。芥子須彌各無自性。此皆是以空納空。有何奇特。故知未入宗鏡。情見難忘。局大小於方隅。立見聞于妙道。致使一真潛隱。萬法不融。今明正義者。所謂入而不入。即識須彌之本相。不入而入。解了諸法之自宗。還原觀云。所言入者。性相俱泯。體同法界。入無入相。名為入也。經偈云。如來深境界。
【現代漢語翻譯】 現代漢語譯本 晝夜都不知曉內在，也看不見外在。也不是因為處在黑暗中所以看不見，也不是因為被什麼東西遮蔽阻礙所以看不見。像這樣，跋陀和（Batuohe，人名）。菩薩的心應當這樣想的時候，諸佛的國界，名為大阿彌山（Da Amituoshan，佛國名），其中所有幽暗的地方，全部被開闢。眼睛也不會被遮蔽，心也不會被阻礙。這位菩薩摩訶薩，不需要依靠天眼來徹視，不需要依靠天耳來徹聽，不需要依靠神足通到達那個佛剎，不需要在這個世間終結，也不需要往生到那個佛剎。就能看見。就在這裡坐著就能看見阿彌陀佛（Amituofo，佛名），聽聞他所說的法，全部接受並領會。從三昧中出來，全部能夠完整地為人解說。像上面所說的，都是頓悟的法門，用來為上等根器的人準備的，不是爲了權宜之計的漸悟。現在就順便闡明佛的旨意，簡略地讚美經文。大意都依照先賢的解釋，那麼還有什麼道理不能窮盡，什麼事情不能明白呢？然而更需要後來的賢人以智慧的眼光來明辨決斷，因為佛的意旨深奧，一句話就能產生無量的意義。
問：像上面所說的，芥子能容納須彌山（Xumi，山名），毛孔能吞沒大海。既然只有一個心，那麼須彌山究竟是進入了芥子，還是沒有進入芥子？如果說進入了，經文中為什麼說，須彌山的本來面貌還是和原來一樣？如果說沒有進入，又說，只有應該被度化的人才能看見。
答：如果有什麼進入的地方，就失去了諸法的自性。如果說沒有進入，又形成了二元對立的見解。又或者說，小的是大家的小，大的是小家的大。或者說，芥子和須彌山各自都沒有自性。這些都是用空來容納空，有什麼奇特之處？所以知道還沒有進入宗鏡（Zongjing，佛教術語），情見難以忘懷。把大小侷限在方位角落，把見聞建立在微妙的道理上，導致一真法界潛藏隱沒，萬法不能融合。現在闡明正義的人說，所謂進入而不進入，就是認識須彌山的本來面貌。不進入而進入，就是了解諸法的自性。還原觀（Huanyuan Guan，佛教著作）中說，所說的進入，是自性和現象都泯滅，本體與法界相同，進入而沒有進入的相狀，就叫做進入。經文偈語說，如來（Rulai，佛的稱號）的深奧境界。
【English Translation】 English version Neither day nor night, one is unaware of the inner, nor does one see the outer. It is not because one is in darkness that one does not see, nor is it because one is obstructed that one does not see. Thus, Batuohe (name of a person). When a Bodhisattva's mind thinks in this way, the Buddha realms, named Da Amituoshan (name of a Buddha land), all the dark places within them are opened up. The eyes are not obscured, and the mind is not hindered. This Bodhisattva-Mahasattva does not rely on the heavenly eye to see through, does not rely on the heavenly ear to hear through, does not rely on supernatural powers to reach that Buddha-land, does not end in this world, nor is reborn in that Buddha-land. Then one can see. Right here, sitting, one can see Amituofo (name of a Buddha), hear the Dharma he speaks, and receive and understand it all. Emerging from Samadhi, one can fully explain it to others. As mentioned above, these are all paths to sudden enlightenment, prepared for those with superior faculties, not for gradual enlightenment as a temporary measure. Now, we will incidentally clarify the Buddha's intention and briefly praise the scriptures. The general meaning follows the interpretations of the ancient sages, so what principle is not exhausted, what matter is not understood? However, it further requires later wise individuals to discern and decide with wisdom, because the Buddha's intention is profound, and one sentence can generate limitless meanings.
Question: As mentioned above, a mustard seed can contain Mount Xumi (name of a mountain), and a pore can swallow the great ocean. Since there is only one mind, does Mount Xumi enter the mustard seed, or does it not enter the mustard seed? If it enters, why does the scripture say that the original appearance of Mount Xumi remains the same? If it does not enter, it also says that only those who are to be saved can see it.
Answer: If there is a place to enter, then the self-nature of all dharmas is lost. If it is said that it does not enter, then it forms a dualistic view. Or it is said that the small is the small of the large, and the large is the large of the small. Or it is said that neither the mustard seed nor Mount Xumi has self-nature. These are all using emptiness to contain emptiness, what is so special about that? Therefore, it is known that one has not yet entered the Zongjing (Buddhist term), and emotional views are difficult to forget. Limiting size to corners, establishing seeing and hearing on subtle principles, causing the one true Dharma realm to be hidden and obscured, and the myriad dharmas cannot be integrated. Now, those who clarify the correct meaning say that entering without entering is to recognize the original appearance of Mount Xumi. Not entering but entering is to understand the self-nature of all dharmas. The Huanyuan Guan (name of a Buddhist text) says that the so-called entering is when both self-nature and phenomena are extinguished, the essence is the same as the Dharma realm, entering without the appearance of entering is called entering. The verse in the scripture says, 'The profound realm of the Tathagata (title of a Buddha).'
其量等虛空。一切眾生入。而實無所入。華嚴經云。悉入法界而無所入。若別有一入處。則入時失本相。不得說種種諸法。以當體自虛。名入法界。無別可入。則不壞種種。又經云。雖諸法無一無異。而說一異。故知要由事相歷然不入。方得相資相遍耳。若入則失緣。則無諸緣各異義。不入則壞性用。不得力用交徹。則無互遍相資義。若具入不入。則成俱存無礙義。具此三緣。方成緣起。了此緣性。則能變通。遂乃方而能圓。小而能大。狹而能廣。短而能長。無非我心神德自在。則觸目皆是須彌入芥。舉足住不思議解脫矣。故古人云。納須彌于芥中。擲大千于方外。皆吾心常分也。豈假於他術乎。則是眾生全力。非待證聖方具。所以諸佛于不二法中。現妙神通。菩薩向無性理內。成大佛事。故信心銘云。極大同小。不見邊表。極小同大。忘絕境界。傅大士頌云。須彌芥子父。芥子須彌爺。山海坦然平。敲冰來煮茶。是以一法為宗。千途競入。五嶽崢嶸而不峻。四溟浩渺而不深。三毒四倒而非凡。八解六通而非聖。
問。如何是坦然平處。
答。千尋滄海底。萬仞碧峰頭。日出當中夜。華開值九秋。
問。如上所說。即心即佛之旨。西天此土。祖佛同詮。理事分明。如同眼見。云何又說非心非佛。
【現代漢語翻譯】 現代漢語譯本： 其量等同虛空，一切眾生都包含在內，但實際上並沒有『進入』這個動作。正如《華嚴經》所說：『完全進入法界，但實際上無所入。』如果真的存在一個可以進入的『地方』，那麼在進入的時候就失去了其本來的面貌，也就無法描述種種諸法了。因為諸法當體自性是空虛的，所以才說『進入法界』，而實際上並沒有一個可以進入的『地方』，這樣才不會破壞諸法的種種差別相。經中又說：『雖然諸法無一無異，但也可以說它們是一或異。』由此可知，必須保持事相歷歷分明而不互相『進入』，才能互相資助、互相周遍。如果『進入』，就會失去緣起的條件，那麼諸緣各自不同的意義也就不存在了。如果不『進入』，就會破壞其自性和作用，就無法產生力量和作用的交相輝映，也就沒有互相周遍、互相資助的意義。如果同時具備『進入』和『不進入』，就能成就俱存無礙的意義。具備這三種緣起條件，才能成就緣起。瞭解這種緣起的自性，就能靈活變通，於是方正可以變成圓融，渺小可以變成宏大，狹窄可以變成寬廣，短暫可以變成長久，無一不是我心神妙德行的自在顯現。那麼，觸目所及都是須彌山進入芥子之中，舉手投足都是不可思議的解脫境界了。所以古人說：『將須彌山納入芥子之中，將大千世界拋到方外，』這都是我心本有的常分，難道需要藉助其他法術嗎？這就是眾生本具的全部力量，並非要等到證悟成聖才具備。所以諸佛在不二法門中，展現妙用神通；菩薩在無自性的真理中，成就廣大的佛事。所以《信心銘》說：『至大與至小相同，看不到邊際和表面；至小與至大相同，忘卻了所有的境界。』傅大士的頌詞說：『須彌山是芥子的父親，芥子是須彌山的爺爺。山海坦然平坦，敲冰來煮茶。』因此，以一法為宗旨，千條道路競相進入；五嶽高聳卻不顯得陡峭，四海浩瀚卻不顯得深邃；三毒四倒並非凡夫俗子，八解六通並非聖賢。
問：什麼是坦然平坦的境界？
答：千尋深的海底，萬仞高的山峰頂，日出在半夜時分，花開在九月金秋。
問：如上所說，即心即佛的宗旨，在西天（指印度）和此土（指中國），祖師和佛都同樣詮釋，事和理都分明，如同親眼所見。為什麼又說非心非佛呢？
【English Translation】 English version: Its measure is equal to the void. All sentient beings enter, yet in reality, there is no 'entering.' As the Avatamsaka Sutra says: 'Completely entering the Dharmadhatu, yet there is no entering.' If there truly existed a 'place' to enter, then upon entering, one would lose its original nature, and it would be impossible to describe the various dharmas. Because the inherent nature of all dharmas is emptiness, it is said 'entering the Dharmadhatu,' but in reality, there is no 'place' to enter, so that the various distinctions of dharmas are not destroyed. The sutra also says: 'Although all dharmas are neither one nor different, one can say they are one or different.' From this, it is known that one must maintain the distinct appearances of phenomena without 'entering' each other, in order to mutually support and pervade each other. If 'entering,' one would lose the conditions for dependent origination, and the meaning of each condition being different would no longer exist. If not 'entering,' one would destroy its own nature and function, and there would be no interpenetration of power and function, and there would be no meaning of mutual pervasion and support. If one possesses both 'entering' and 'not entering,' one can achieve the meaning of coexisting without obstruction. Possessing these three conditions of dependent origination, one can achieve dependent origination. Understanding this nature of dependent origination, one can be flexible and adaptable, so that squareness can become roundness, smallness can become greatness, narrowness can become broadness, and shortness can become length. Nothing is not a manifestation of the divine virtue and freedom of my mind. Then, everything one sees is Mount Sumeru entering a mustard seed, and every movement is an inconceivable state of liberation. Therefore, the ancients said: 'To contain Mount Sumeru in a mustard seed, to throw the great thousand worlds beyond the square,' these are all the inherent constant aspects of my mind, do I need to rely on other magic? This is the full power of sentient beings, not something that one only possesses upon attaining sagehood. Therefore, the Buddhas manifest wondrous spiritual powers in the non-dual dharma, and the Bodhisattvas accomplish great Buddha deeds in the principle of no-self-nature. Therefore, the 'Faith Mind Inscription' says: 'The greatest is the same as the smallest, one cannot see the edge or surface; the smallest is the same as the greatest, forgetting all boundaries.' The verse of Great Scholar Fu says: 'Mount Sumeru is the father of the mustard seed, the mustard seed is the grandfather of Mount Sumeru. Mountains and seas are naturally flat, boiling ice to make tea.' Therefore, taking one dharma as the principle, a thousand paths compete to enter; the Five Peaks are towering but do not appear steep, the Four Seas are vast but do not appear deep; the three poisons and four inversions are not those of ordinary people, the eight liberations and six supernatural powers are not those of sages.
Question: What is the state of natural flatness?
Answer: The bottom of a thousand-fathom deep sea, the top of a ten-thousand-cubit high peak, the sun rises in the middle of the night, flowers bloom in the ninth month of autumn.
Question: As mentioned above, the principle of 'mind is Buddha' is explained in the same way by the patriarchs and Buddhas in the Western Heaven (referring to India) and this land (referring to China). The matter and principle are clear, as if seen with one's own eyes. Why then is it said 'neither mind nor Buddha'?
答。即心即佛。是其表詮。直表示其事。令親證自心。了了見性。若非心非佛。是其遮詮。即護過遮非。去疑破執。奪下情見依通。意解妄認之者。以心佛俱不可得故。是以云非心非佛。此乃拂下能心。權立頓教泯絕無寄之門。言語道斷。心行處滅。故亦是一機入路。若圓教。即此情盡體露之法。有遮有表。非即非離。體用相收。理事無礙。今時學者。既無智眼。又闕多聞。偏重遮非之詞。不見圓常之理。奴郎莫辯。真偽何分。如棄海存漚。遺金拾礫。掬泡作寶。執石為珠。所以經云。譬如癡賊。棄捨金寶。擔負瓦礫。此之謂也。今當纂集。正為于茲。且心之與佛。皆世間之名。是之與非。乃分別之見。空論妄想。曷得真歸。所以祖師云。若言是心是佛。如牛有角。若言非心非佛。如兔無角。並是對待強名邊事。若因名召體。豁悟本心。證自真知。分明無惑者。終不認名滯體。起有得心。去取全亡。是非頓息。亦不一向離之。妄起絕言之見。亦不一向即之而墮執指之譏。如華嚴論云。滯名即名立。廢說即言生。並是背覺合塵。捨己徇物。若實親省。現證自宗。尚無能證之智心。及所證之妙理。豈況更存能知能解有得有趣之妄想乎。近代或有濫參禪門。不得旨者。相承不信即心即佛之言。判為是教乘所說。未得幽
【現代漢語翻譯】 現代漢語譯本： 問：『即心即佛』（當下這一念心就是佛）是什麼意思？ 答：『即心即佛』是直接表達。它直接揭示了實相，使人能夠親自體證自己的心，清清楚楚地見到自性。如果說『非心非佛』（不是心，也不是佛），那是爲了遮蔽過失，防止謬誤，去除疑惑，破除執著，消除情見的依賴，斷絕那些通過臆測和錯誤理解來妄加認同的人的念頭，因為心和佛都是不可得的。所以才說『非心非佛』。這實際上是爲了拂去能認知的心，權且設立頓悟的教法，泯滅一切依附的門徑，達到言語道斷，心行寂滅的境界。因此，這也是一種入門的途徑。 如果是圓教的觀點，這就是情執斷盡，本體顯露的方法。既有遮蔽，也有表達，非即非離，體和用相互包容，理和事之間沒有障礙。然而，現在的學人，既沒有智慧的眼光，又缺乏廣博的聞見，偏重於遮非的言辭，而看不到圓融常住的真理。就像奴僕和郎主都分不清，真和偽也無法分辨。如同拋棄大海而只留下水泡，丟棄黃金而撿拾瓦礫，把水泡當成寶貝，把石頭當成珍珠。所以經中說，譬如愚癡的賊人，捨棄金銀珠寶，卻揹負瓦礫。說的就是這種情況。現在我將要纂集這些內容，正是爲了糾正這些錯誤。而且，心和佛，都是世俗間的名稱；是和非，都是分別的見解。空談妄想，怎麼能得到真正的歸宿呢？所以祖師說，如果說『是心是佛』，就像牛有角一樣；如果說『非心非佛』，就像兔子沒有角一樣。這些都是對待的、勉強的名稱，是邊際的事情。如果因為名相而領悟本體，豁然開悟本心，證得自己的真實智慧，分明沒有疑惑的人，終究不會執著于名相而滯留在本體上，生起有所得的心，去取完全消失，是非頓時止息。也不會一味地遠離名相，妄起斷絕言語的見解，也不會一味地執著于名相而落入執指忘月的譏諷。 正如《華嚴論》所說：『滯著于名相，就會建立名相；廢棄言說，就會產生言說。』這些都是背離覺悟而迎合塵俗，捨棄自己而追逐外物。如果真正親身證悟，現前證實自己的宗門，尚且沒有能證悟的智慧心，以及所證悟的微妙真理，更何況還存在能知能解、有所得、有趣味的妄想呢？近代或許有人濫竽充數地參與禪門，卻不得要領，互相承襲不相信『即心即佛』的說法，認為這是教乘所說的，沒有得到深奧的道理。 English version: Q: What does 'The Mind itself is Buddha' mean? (This very thought of the present moment is Buddha) A: 'The Mind itself is Buddha' is a direct expression. It directly reveals the true nature, enabling people to personally experience their own mind and clearly see their self-nature. If it is said 'Neither Mind nor Buddha,' it is to shield against faults, prevent errors, remove doubts, break down attachments, eliminate the reliance on emotional views, and cut off the thoughts of those who wrongly identify through speculation and misunderstanding, because both mind and Buddha are unattainable. That's why it is said 'Neither Mind nor Buddha.' This is actually to brush away the mind that can cognize, temporarily establish the sudden enlightenment teaching, and extinguish all paths of dependence, reaching the realm where words are cut off and the activities of the mind cease. Therefore, this is also a path to enter. From the perspective of the Round Teaching, this is the method of exhausting emotional attachments and revealing the essence. There is both shielding and expression, neither identical nor separate, essence and function embrace each other, and there is no obstacle between principle and phenomena. However, present-day learners lack both the eye of wisdom and extensive learning, focusing on the words of negation and not seeing the truth of perfect and constant abiding. They cannot distinguish between servant and master, nor can they discern between truth and falsehood. It is like abandoning the ocean and only keeping the bubbles, discarding gold and picking up tiles, treating bubbles as treasures, and holding stones as pearls. Therefore, the sutra says, 'It is like a foolish thief who abandons gold and jewels but carries tiles.' This is what it refers to. Now I am going to compile these contents precisely to correct these errors. Moreover, both mind and Buddha are worldly names; right and wrong are discriminating views. Empty talk and delusion, how can one attain true refuge? Therefore, the patriarch said, 'If you say 'The Mind is Buddha,' it is like a cow having horns; if you say 'Neither Mind nor Buddha,' it is like a rabbit having no horns.' These are all relative and forced names, matters of the periphery. If, because of names and forms, one comprehends the essence, suddenly awakens to the original mind, attains one's own true wisdom, and is clearly without doubt, one will ultimately not cling to names and forms and remain stuck in the essence, giving rise to a mind of attainment, with taking and leaving completely disappearing, and right and wrong ceasing instantly. Nor will one one-sidedly distance oneself from names and forms, falsely giving rise to the view of cutting off words, nor will one one-sidedly cling to names and forms and fall into the ridicule of mistaking the finger for the moon. As the Huayan Sutra says: 'Clinging to names and forms, names and forms will be established; abandoning speech, speech will arise.' These are all turning away from enlightenment and conforming to the dust, abandoning oneself and pursuing external things. If one truly personally realizes and presently confirms one's own school, there is not even a mind of wisdom that can realize, nor the subtle truth that is realized, let alone the delusions of being able to know and understand, having attainment, and finding interest? In modern times, there may be those who participate in the Chan school without understanding the essence, inheriting the disbelief in the saying 'The Mind itself is Buddha,' judging it to be what the Teaching Vehicle says, without attaining the profound principle.
【English Translation】 Modern Chinese translation: Q: What does 'The Mind itself is Buddha' (即心即佛) (the present moment is Buddha) mean? A: 'The Mind itself is Buddha' is a direct expression. It directly reveals the reality, enabling people to personally experience their own mind and clearly see their self-nature. If it is said 'Neither Mind nor Buddha' (非心非佛), it is to shield against faults, prevent errors, remove doubts, break down attachments, eliminate the reliance on emotional views, and cut off the thoughts of those who wrongly identify through speculation and misunderstanding, because both mind and Buddha are unattainable. That's why it is said 'Neither Mind nor Buddha.' This is actually to brush away the mind that can cognize, temporarily establish the sudden enlightenment teaching, and extinguish all paths of dependence, reaching the realm where words are cut off and the activities of the mind cease. Therefore, this is also a path to enter. From the perspective of the Round Teaching, this is the method of exhausting emotional attachments and revealing the essence. There is both shielding and expression, neither identical nor separate, essence and function embrace each other, and there is no obstacle between principle and phenomena. However, present-day learners lack both the eye of wisdom and extensive learning, focusing on the words of negation and not seeing the truth of perfect and constant abiding. They cannot distinguish between servant and master, nor can they discern between truth and falsehood. It is like abandoning the ocean and only keeping the bubbles, discarding gold and picking up tiles, treating bubbles as treasures, and holding stones as pearls. Therefore, the sutra says, 'It is like a foolish thief who abandons gold and jewels but carries tiles.' This is what it refers to. Now I am going to compile these contents precisely to correct these errors. Moreover, both mind and Buddha are worldly names; right and wrong are discriminating views. Empty talk and delusion, how can one attain true refuge? Therefore, the patriarch said, 'If you say 'The Mind is Buddha,' it is like a cow having horns; if you say 'Neither Mind nor Buddha,' it is like a rabbit having no horns.' These are all relative and forced names, matters of the periphery. If, because of names and forms, one comprehends the essence, suddenly awakens to the original mind, attains one's own true wisdom, and is clearly without doubt, one will ultimately not cling to names and forms and remain stuck in the essence, giving rise to a mind of attainment, with taking and leaving completely disappearing, and right and wrong ceasing instantly. Nor will one one-sidedly distance oneself from names and forms, falsely giving rise to the view of cutting off words, nor will one one-sidedly cling to names and forms and fall into the ridicule of mistaking the finger for the moon. As the Huayan Sutra (華嚴論) says: 'Clinging to names and forms, names and forms will be established; abandoning speech, speech will arise.' These are all turning away from enlightenment and conforming to the dust, abandoning oneself and pursuing external things. If one truly personally realizes and presently confirms one's own school, there is not even a mind of wisdom that can realize, nor the subtle truth that is realized, let alone the delusions of being able to know and understand, having attainment, and finding interest? In modern times, there may be those who participate in the Chan school without understanding the essence, inheriting the disbelief in the saying 'The Mind itself is Buddha,' judging it to be what the Teaching Vehicle says, without attaining the profound principle.
玄。我自有宗門向上事在。唯重非心非佛之說。並是指鹿作馬。期悟遭迷。執影是真。以病為法。只要門風緊峻。問答尖新。發狂慧而守癡禪。迷方便而違宗旨。立格量而據道理。猶入假之金。存規矩而定邊隅。如添水之乳。一向于言語上取辦。意根下依通。都為能所未亡。名相不破。若實見性。心境自虛。匿跡韜光。潛行密用。是以全不悟道。唯逐妄輪迴。起法我見。而輕忽上流。恃錯知解。而摧殘未學。毀金口所說之正典。撥圓因助道之修行。斥二乘之菩提。滅人天之善種。但欲作探玄上士。效無礙無修。不知返墮無知。成空見外道。唯觀影。跡莫究圓常。積見不休。徒自疲極。如孔子迷津問漁父。漁父曰。人有畏影惡跡。疾走不休。絕力而死。不知處陰以休影。靜處以息跡。愚亦甚矣。何不一心為道。息諍除非。自然過量超情。還淳返樸。若以道自養則不失。以道濟他則不誑。以道治國則國泰。以道修家則家安。故不可頃克忘道矣。所以道德經云。故失道而後德。失德而後仁。失仁而後義。失義而後禮。失禮者。忠信之薄日以衰薄。而亂之首。莊子云。五色不亂。孰為文彩。五聲不亂。孰為律呂。白玉無瑕。孰為圭璋。殘樸以為器者。工匠之罪。毀道德而為仁義者。聖人之罪。君能焚符破璽。賊盜自止。割斗折
衡而民不諍。聖人生而賊盜起。聖人死而賊盜止。故知仁義禮智信。而利天下者少。害天下者多矣。曷如開示如是不思議大威德廣大法門。普蔭十方。群生等潤。可謂深達妙旨。冥合真歸。如香象渡河。步步到底。似養由駕箭。一一穿楊。盡為破的之文。皆是窮源之說。此是圓頓義。非權宜門。如水月頓呈。更無來去。猶明鏡頓照。豈有初終。如首楞嚴疏鈔云。若聞此經。即悟得。微塵毛孔一切眾生。皆在我本覺中。推一切物皆無自性。則除無明。無明若除。一時頓證。則是頓得。不從修得。如觀音入流亡所。阿難自慶不歷僧祇獲法身等。並是頓也。
宗鏡錄卷第二十五
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第二十六
慧日永明寺主智覺禪師延壽集
夫如上所說。妙旨難聞。云何頓斷疑心。生於圓信。
答。所以云難信者。如一微塵中有大千經卷。人無信者。實相之理。止在心中。無勞遠覓。近而不識。說之不信。故云難信。是以須具大信。方斷纖疑。此是難解難入之門。難省難知之法。如針鋒上。立無邊身菩薩。將藕孔中絲。懸須彌之山。不思議中不思議。絕玄妙中絕玄妙。所以法華會上。身子三請。四眾驚
【現代漢語翻譯】 現代漢語譯本： 衡量百姓，百姓就不會爭訟。聖人出現，盜賊就興起。聖人死去，盜賊就停止。所以知道仁義禮智信，而對天下有利的少，對天下有害的多啊。何不如開示像這樣不可思議大威德廣大法門，普遍廕庇十方，使眾多眾生得到同樣的滋潤，這可說是深刻通達微妙的宗旨，暗合于真如的歸宿。如同香象渡河，步步到底；好似養由基射箭，箭箭穿楊。全部是射中靶心的文章，都是窮究根源的說法。這是圓頓的義理，不是權宜之門。如同水中月亮頓時顯現，更沒有來去；猶如明鏡頓時照耀，哪裡有初始和終結。如《首楞嚴疏鈔》所說：『如果聽聞此經，就領悟到微塵毛孔里的一切眾生，都在我本覺之中。推究一切事物都沒有自性，就能去除無明。無明如果去除，一時頓然證悟，這就是頓悟，不是從修行而得。』如觀音菩薩入流亡所，阿難自慶不經歷漫長的時間就獲得法身等等，都是頓悟。 《宗鏡錄》卷第二十五 丁未年分司大藏都監開板 《大正藏》第48冊 No. 2016 《宗鏡錄》 《宗鏡錄》卷第二十六 慧日永明寺住持智覺禪師延壽 輯 像上面所說的，微妙的宗旨難以聽聞，如何才能頓然斷除疑心，生起圓滿的信心？ 回答：之所以說難以相信，就像一粒微塵中包含著大千世界的經卷，人沒有信心，實相的道理，只在心中，不用費力遠求。近在眼前卻不認識，說了也不相信，所以說難以相信。因此必須具備大信心，才能斷除細微的疑惑。這是難以理解難以進入的法門，難以領悟難以知曉的法。如同在針尖上，站立著無邊身菩薩；將藕孔中的絲，懸掛須彌山（Sumeru Mountain）。不可思議中的不可思議，絕妙玄奧中的絕妙玄奧。所以法華會上，舍利弗（Sariputra）三次請求，四眾震驚。
【English Translation】 English version: Measuring the people, the people will not contend. When a sage is born, thieves arise. When a sage dies, thieves cease. Therefore, knowing benevolence, righteousness, propriety, wisdom, and trustworthiness, those who benefit the world are few, and those who harm the world are many. Why not reveal such an inconceivable, greatly powerful, and vast Dharma gate, universally sheltering the ten directions, so that all living beings receive equal nourishment? This can be said to deeply understand the subtle purpose and secretly accord with the return to Suchness. Like an elephant crossing a river, step by step to the bottom; like Yang Youji shooting arrows, each arrow pierces the willow. All are writings that hit the mark, all are sayings that exhaust the source. This is the meaning of sudden enlightenment, not a provisional gate. Like the moon in the water appearing suddenly, there is no coming or going; like a bright mirror shining suddenly, how can there be a beginning or end? As the Shoulengyan Shu Chao says: 'If you hear this sutra, you will realize that all sentient beings in the dust mote pores are in my original enlightenment. Investigating all things as having no self-nature, then ignorance is removed. If ignorance is removed, one attains sudden enlightenment at once, which is sudden attainment, not obtained through cultivation.' Like Guanyin (Avalokitesvara) entering the stream and forgetting the self, Ananda rejoicing that he obtained the Dharma body without going through countless kalpas, etc., are all sudden enlightenments. Zong Jing Lu, Volume 25 Engraved in the year Dingwei by the Grand Treasury Supervisor Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu Zong Jing Lu, Volume 26 Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yongming Temple As mentioned above, the subtle purpose is difficult to hear. How can one suddenly cut off doubt and generate complete faith? Answer: The reason it is said to be difficult to believe is like a great thousand world of sutras within a single dust mote. People without faith, the principle of reality, only exists in the heart, without the need to seek far away. It is near but not recognized, and saying it is not believed, so it is said to be difficult to believe. Therefore, one must have great faith to cut off subtle doubts. This is a gate difficult to understand and difficult to enter, a Dharma difficult to realize and difficult to know. Like on the tip of a needle, stands an immeasurable-bodied Bodhisattva; using a thread from a lotus root hole, hangs Mount Sumeru (Sumeru Mountain). Inconceivable within inconceivable, utterly profound within utterly profound. Therefore, at the Lotus Assembly, Shariputra (Sariputra) requested three times, and the four assemblies were astonished.
疑。只如五千退席之人。皆有得聖果之者。聞說十方佛土中。唯有一乘法。開權顯實。直指自心。尚乃懷疑拂席而起。何況末法機劣之人。遮障既深。見惑尤重。情塵尚壅。慾火猶燒。而能荷檐斯大事者歟。是以妙得其門。成佛匪離於當念。若失其旨。修因徒困於多生。唯在信心。別無方便。以是入道之原。功德之母故。所以古聖云。明者德隆于即日。昧者望絕於多生。會旨者山嶽易移。乖宗者錙銖難入。此宗鏡錄。不揀內道外道。利根鈍根。但見聞信入者。皆頓了一心。理事圓足。如圓覺經云。譬如大海不讓小流。乃至蚊虻及阿修羅。飲其水者。皆得充滿。如華嚴經頌云。深心信解常清凈者。古釋云。與理相應。方曰深心。若昔染今凈。凈則有始。始即必終。非常凈也。信煩惱即菩提。方為常凈。由稱本性而發心故。本來是佛。更無所進。如在虛空。退至何所。慨眾生迷此。起同體大悲。悼昔不知。誓期當證。有悲。故不為無邊所寂。有智。故不為有邊所動。不動不寂。直入中道。是謂真正發菩提心。又云。信佛身名等於眾生。則知我名。如佛名也。信佛法門隨宜而立。知我妄念苦集。亦全法門。信佛意業光明遍照。則知自心無不知覺。則一切因果理事。皆眾生性有。如性非金玉。雖琢不成寶器。良以眾生。包性。
德而為體。約智海以為源。故須開示。所以般若文殊分云。若知我性。即知無法。若知無法。即無境界。若無境界。即無所依。若無所依。即無所住。如是開示。如是信入。則是真實句。亦是金剛句。以無虛假及可破壞。故云爾。如大集經云。真實句者。如一法。一切法亦如是。如一切法。一法亦如是。又云。一眾生心。一切眾生心悉皆平等。名金剛句。是知無有一法可得。名深信。堅固。如金剛不可沮壞。無信心中能見佛。若有一法可信。即是邪見。一切不信。方成其信。如般若經云。若念一切法。不念般若波羅蜜。不念一切法。則念般若波羅蜜。如是解者。可謂深達實相。善說法要矣。所以云。無一法。可得。名深達實相。如法華經偈云。于諸過去佛。在世或滅后。若有聞法者。無一不成佛。諸佛本誓願。我所行佛道。普欲令眾生。亦同得此道。未來世諸佛。雖說百千億。無數諸法門。其實為一乘。諸佛兩足尊。知法常無性。佛種從緣起。是故說一乘。是法住法位。世間相常住。于道場知已。導師方便說。天人所供養。現在十方佛。其數如恒沙。出現於世間。安隱眾生故。亦說如是法。知第一寂滅。以方便力故。雖示種種道。其實為佛乘。釋曰。本師以出至梵天之舌相。演真實言。放一萬八千之毫光。現希奇瑞。
乃至地搖六動。天雨四華。謦欬彈指之聲。周聞十剎。百千諸佛世界。一道融通。引三世之覺王。同詮此旨。付十方之大士。共顯斯宗。故十方諦求更無餘法。論位是最實之位。言詮乃第一之詮。可謂究竟指歸。真實行處。若但志心讀誦。靈感難思。毛孔孕紫檀之香。舌表變紅蓮之色。何況信解悟入。如說修行。供養則福過正遍知。行處則可起如來塔。有斯大事。孰不歸依。除不肖人。實難信受。又如神力品偈云。以佛滅度后。能持是經者。諸佛皆歡喜。現無量神力。囑累是經故。讚美受持者。于無量劫中。猶故不能盡。是人之功德。無邊無有窮。如十方虛空。不可得邊際。能持是經者。則為已見我。亦見多寶佛。及諸分身者。故知證此一毫之靈智。量逾無盡之太虛。如觀牖隙之中。遠見十方之際。現神力以囑累。恐墜斯文。發歡喜以讚揚。唯精斯旨。今者與諸有緣信士。遇茲正教之人。自緬曩生。障深垢重。諸佛出世。不睹毫光。得廁嘉筵。親聞正法。復思夙願。微有良因。于末法中。偶斯遺教。既欣遭遇。傍愍未聞。遂乃略出要詮。遍示後學。可謂醍醐之正味。不覺不知。甘露之妙門。不問不信。如斯大失。實可驚心。是以安樂行品云。佛告文殊師利菩薩摩訶薩。於後末世。法欲滅時。有持是法華經者。于在家出
【現代漢語翻譯】 現代漢語譯本： 乃至大地六種震動。（地搖六動：指大地以六種方式震動，象徵佛法的影響力巨大）天空中降下四種天花。（天雨四華：指天空中降下四種花，表示對佛法的讚美和供養）清凈的咳嗽聲和彈指的聲音，周遍傳到十方剎土。（謦欬彈指之聲。周聞十剎：形容佛法傳播的迅速和廣泛）成百上千諸佛的世界，融合成一道光明。（百千諸佛世界。一道融通：象徵所有佛法的最終統一）引導過去、現在、未來三世的覺王（諸佛），共同闡釋這個宗旨。（引三世之覺王：指引過去、現在、未來三世諸佛。同詮此旨：共同闡釋《法華經》的宗旨）交付給十方的大菩薩，共同顯揚這個宗門。（付十方之大士。共顯斯宗：將《法華經》的宗旨交付給十方菩薩，共同弘揚）所以，在十方世界中尋求，再沒有比這更好的法了。（故十方諦求更無餘法：強調《法華經》的至高無上）論及果位，這是最真實的果位。（論位是最實之位：指《法華經》所證的果位是最真實的）言語詮釋，這是第一的詮釋。（言詮乃第一之詮：指《法華經》的言語詮釋是最殊勝的）可以說是究竟的歸宿，真實的修行之處。（可謂究竟指歸。真實行處：指《法華經》是最終的歸宿和真實的修行方法）如果只是專心讀誦，靈驗感應難以思議。（若但志心讀誦。靈感難思：即使只是專心讀誦《法華經》，也會有不可思議的靈驗）毛孔中散發出紫檀的香氣，舌頭呈現出紅蓮的顏色。（毛孔孕紫檀之香。舌表變紅蓮之色：形容讀誦《法華經》的功德）更何況是信解、悟入、如所說修行。（何況信解悟入。如說修行：更何況是相信、理解、領悟並按照《法華經》的教導修行）供養《法華經》的福報超過供養正遍知佛。（供養則福過正遍知：供養《法華經》的福報超過供養佛）修行《法華經》的地方可以建造如來塔。（行處則可起如來塔：修行《法華經》的地方可以建造佛塔）有這樣的大事，誰不歸依呢？（有斯大事。孰不歸依：有這樣殊勝的功德，誰不歸依呢？）除非是不肖之人，實在難以相信接受。（除不肖人。實難信受：只有不賢良的人，才難以相信和接受） 又如《神力品》的偈頌說：『在佛陀滅度后，能夠受持這部《法華經》的人，諸佛都會歡喜，顯現無量的神力，囑託流傳這部經。（以佛滅度后。能持是經者。諸佛皆歡喜。現無量神力。囑累是經故：佛陀滅度后，受持《法華經》的人，諸佛都會歡喜並顯現神力來囑託）讚美受持《法華經》的人，在無量劫中，也無法說盡這個人的功德，功德無邊無盡，就像十方虛空一樣，沒有邊際。（讚美受持者。于無量劫中。猶故不能盡。是人之功德。無邊無有窮。如十方虛空。不可得邊際：讚美受持《法華經》的人，他們的功德無量無邊，如同虛空）能夠受持這部《法華經》的人，就是已經見到我（釋迦牟尼佛），也見到多寶佛（多寶佛：過去佛，為證明《法華經》的真實性而出現），以及諸佛的分身。（能持是經者。則為已見我。亦見多寶佛。及諸分身者：受持《法華經》的人，就如同見到了釋迦牟尼佛、多寶佛以及諸佛的分身）』所以知道，證得這微小的一點靈智，其量也超過無盡的太虛。（故知證此一毫之靈智。量逾無盡之太虛：證得《法華經》的智慧，其功德超過虛空）就像從窗戶的縫隙中，可以遠遠看到十方世界。（如觀牖隙之中。遠見十方之際：比喻通過《法華經》可以洞察宇宙真理）顯現神力來囑託，是害怕這部經墜落。（現神力以囑累。恐墜斯文：諸佛顯現神力來囑託，是害怕《法華經》失傳）發出歡喜來讚揚，只是爲了精通這部經的宗旨。（發歡喜以讚揚。唯精斯旨：諸佛發出歡喜來讚揚，是爲了讓人們精通《法華經》的宗旨） 現在我和各位有緣的信士，遇到這部正教經典的人，應該反思自己過去生中，業障深重，罪垢很多，諸佛出世，都未能見到佛的光明。（今者與諸有緣信士。遇茲正教之人。自緬曩生。障深垢重。諸佛出世。不睹毫光：現在和各位有緣的信士，遇到《法華經》這部正教經典，應該反思自己過去生中業障深重，以至於諸佛出世都未能見到佛的光明）能夠參與這美好的聚會，親自聽聞正法，又想到過去所發的誓願，稍微有一點善的因緣，在末法時代，偶然遇到這部遺教。（得廁嘉筵。親聞正法。復思夙願。微有良因。于末法中。偶斯遺教：能夠參與聽聞《法華經》的法會，親自聽聞正法，又想到過去所發的誓願，稍微有一點善的因緣，在末法時代，偶然遇到《法華經》）既然欣喜于這次的遭遇，又憐憫那些沒有聽聞的人，於是略微地闡釋其中的要義，普遍地開示給後來的學人。（既欣遭遇。傍愍未聞。遂乃略出要詮。遍示後學：既然欣喜于這次的遭遇，又憐憫那些沒有聽聞《法華經》的人，於是略微地闡釋其中的要義，普遍地開示給後來的學人） 這可以說是醍醐般的正味，不知不覺地進入甘露般的妙門。（可謂醍醐之正味。不覺不知。甘露之妙門：比喻《法華經》是最好的味道，能讓人不知不覺地進入甘露般的解脫之門）不問不信，是多麼大的損失，實在令人震驚。（不問不信。如斯大失。實可驚心：如果不聞不問，不相信《法華經》，是多麼大的損失，實在令人震驚）所以《安樂行品》說：『佛告訴文殊師利菩薩摩訶薩，在後來的末世，佛法將要滅亡的時候，有受持這部《法華經》的人，無論是在家還是出家……』（是以安樂行品云。佛告文殊師利菩薩摩訶薩。於後末世。法欲滅時。有持是法華經者。于在家出…：引用《法華經·安樂行品》中的話，說明在末法時代受持《法華經》的重要性）
【English Translation】 English version: Even to the point that the earth shook in six ways. (地搖六動: The earth shook in six ways, symbolizing the immense influence of the Buddha's teachings.) The heavens rained down four kinds of flowers. (天雨四華: The heavens rained down four kinds of flowers, representing praise and offerings to the Dharma.) The sound of a clear cough and a snap of the fingers, spread throughout the ten directions. (謦欬彈指之聲. 周聞十剎: Describes the swift and widespread dissemination of the Dharma.) Hundreds of thousands of Buddha worlds, merged into one light. (百千諸佛世界. 一道融通: Symbolizes the ultimate unity of all Buddhist teachings.) Guiding the Awakened Kings (Buddhas) of the past, present, and future, to jointly explain this purpose. (引三世之覺王: Refers to the Buddhas of the past, present, and future. 同詮此旨: Jointly explain the purpose of the Lotus Sutra.) Entrusting it to the great Bodhisattvas of the ten directions, to jointly reveal this doctrine. (付十方之大士. 共顯斯宗: Entrusting the purpose of the Lotus Sutra to the Bodhisattvas of the ten directions to propagate it together.) Therefore, seeking in the ten directions, there is no other Dharma better than this. (故十方諦求更無餘法: Emphasizes the supreme nature of the Lotus Sutra.) Speaking of the attainment of Buddhahood, this is the most real attainment. (論位是最實之位: Refers to the attainment of Buddhahood through the Lotus Sutra as the most real.) In terms of verbal explanation, this is the foremost explanation. (言詮乃第一之詮: Refers to the verbal explanation of the Lotus Sutra as the most excellent.) It can be said to be the ultimate destination, the place of true practice. (可謂究竟指歸. 真實行處: Refers to the Lotus Sutra as the ultimate destination and the true method of practice.) If one only reads and recites with a focused mind, the spiritual responses are inconceivable. (若但志心讀誦. 靈感難思: Even just reading and reciting the Lotus Sutra with a focused mind will bring about inconceivable spiritual responses.) The pores of the skin emit the fragrance of sandalwood, and the tongue transforms into the color of a red lotus. (毛孔孕紫檀之香. 舌表變紅蓮之色: Describes the merits of reading and reciting the Lotus Sutra.) How much more so for those who believe, understand, enter into, and practice as taught. (何況信解悟入. 如說修行: How much more so for those who believe, understand, realize, and practice according to the teachings of the Lotus Sutra.) The merit of making offerings to the Lotus Sutra surpasses that of making offerings to a Samyak-sambuddha (正遍知, perfectly enlightened Buddha). (供養則福過正遍知: The merit of making offerings to the Lotus Sutra surpasses that of making offerings to a Buddha.) The place where the Lotus Sutra is practiced can be used to build a stupa for the Tathagata (如來, Thus Come One). (行處則可起如來塔: A stupa can be built in the place where the Lotus Sutra is practiced.) With such great matters, who would not take refuge? (有斯大事. 孰不歸依: With such great merits, who would not take refuge?) Except for those who are unworthy, it is truly difficult to believe and accept. (除不肖人. 實難信受: Only those who are unworthy find it difficult to believe and accept.) Moreover, as the verse in the 'Supernatural Powers' chapter says: 'After the Buddha's Parinirvana (滅度, passing away), those who can uphold this Lotus Sutra, all the Buddhas will rejoice, manifesting immeasurable supernatural powers, entrusting the transmission of this Sutra. (以佛滅度后. 能持是經者. 諸佛皆歡喜. 現無量神力. 囑累是經故: After the Buddha's passing, those who uphold the Lotus Sutra will be rejoiced by all the Buddhas, who will manifest supernatural powers to entrust its transmission.) Praising those who receive and uphold the Lotus Sutra, even in immeasurable kalpas (劫, eons), one still cannot exhaust the merits of this person, the merits are boundless and endless, like the space of the ten directions, which has no boundaries. (讚美受持者. 于無量劫中. 猶故不能盡. 是人之功德. 無邊無有窮. 如十方虛空. 不可得邊際: Praising those who receive and uphold the Lotus Sutra, their merits are boundless and endless, like the space of the ten directions.) Those who can uphold this Lotus Sutra, it is as if they have already seen me (Sakyamuni Buddha), and also seen Prabhutaratna Buddha (多寶佛, a Buddha from the past who appears to verify the truth of the Lotus Sutra), and the Buddhas' emanations. (能持是經者. 則為已見我. 亦見多寶佛. 及諸分身者: Those who uphold the Lotus Sutra are as if they have seen Sakyamuni Buddha, Prabhutaratna Buddha, and the Buddhas' emanations.)' Therefore, know that realizing this tiny bit of spiritual wisdom, its measure surpasses the endless great void. (故知證此一毫之靈智. 量逾無盡之太虛: Realizing the wisdom of the Lotus Sutra, its merit surpasses the void.) It is like looking through a crack in a window, one can see the distant edges of the ten directions. (如觀牖隙之中. 遠見十方之際: A metaphor for how the Lotus Sutra allows one to see the truth of the universe.) Manifesting supernatural powers to entrust, is out of fear that this text will be lost. (現神力以囑累. 恐墜斯文: The Buddhas manifest supernatural powers to entrust the Sutra, fearing it will be lost.) Expressing joy to praise, is only to master the essence of this Sutra. (發歡喜以讚揚. 唯精斯旨: The Buddhas express joy to praise, to encourage mastery of the Sutra's essence.) Now, I and all the faithful who have a connection, those who encounter this true teaching, should reflect on our past lives, where karmic obstacles were deep and defilements were heavy, and even when Buddhas appeared in the world, we did not see their light. (今者與諸有緣信士. 遇茲正教之人. 自緬曩生. 障深垢重. 諸佛出世. 不睹毫光: Now, those who encounter the Lotus Sutra should reflect on their past lives, where karmic obstacles were deep, so they did not see the light of the Buddhas.) Being able to participate in this auspicious gathering, personally hearing the true Dharma, and thinking of the vows made in the past, with a slight cause of goodness, in the Dharma-ending Age (末法, the degenerate age after the Buddha's passing), we accidentally encounter this teaching. (得廁嘉筵. 親聞正法. 復思夙願. 微有良因. 于末法中. 偶斯遺教: Being able to participate in the Dharma assembly, hearing the true Dharma, and thinking of past vows, with a slight cause of goodness, we encounter the Lotus Sutra in the Dharma-ending Age.) Since we rejoice in this encounter, and pity those who have not heard, we will briefly explain the essential meaning, and universally reveal it to later learners. (既欣遭遇. 傍愍未聞. 遂乃略出要詮. 遍示後學: Rejoicing in this encounter and pitying those who have not heard the Lotus Sutra, we will briefly explain its essential meaning to later learners.) This can be said to be the true flavor of ghee (醍醐, the purest form of milk), unknowingly entering the wondrous gate of nectar (甘露, ambrosia). (可謂醍醐之正味. 不覺不知. 甘露之妙門: The Lotus Sutra is like the best flavor, leading one unknowingly to liberation.) Not asking and not believing, is such a great loss, truly alarming. (不問不信. 如斯大失. 實可驚心: Not asking and not believing in the Lotus Sutra is a great loss.) Therefore, the 'Peaceful Practices' chapter says: 'The Buddha told Manjushri Bodhisattva Mahasattva, in the later Dharma-ending Age, when the Dharma is about to perish, there will be those who uphold this Lotus Sutra, whether they are laypeople or renunciates...' (是以安樂行品云. 佛告文殊師利菩薩摩訶薩. 於後末世. 法欲滅時. 有持是法華經者. 于在家出…: Quoting the Lotus Sutra, emphasizing the importance of upholding the Lotus Sutra in the Dharma-ending Age.)
家人中。生大慈心。于非菩薩人中。生大悲心。應作是念。如是之人。則為大失。如來方便隨宜說法。不聞不知。不覺。不問。不信不解。其人雖不問不信不解是經。我得阿耨多羅三藐三菩提時。隨在何地。以神通力。智慧力。引之令得住是法中。釋曰。于在家出家四眾之中。生大慈心者。即是示如來一心方便門。慈能與樂。俱令信入。同證大般涅槃四德之樂。于非菩薩人中。生大悲心者。即是外道邪見。不生正信之人。悲能拔苦。即是示如來一心解脫門。皆令悟解。永拔分段變易二死之苦。此宗鏡錄。於後若遇有緣信心。或曉夜忘疲。精勤披覽。以悟為限。莫告劬勞。是以諸大菩薩。皆思過去波流苦海。作不利益之事。喪無數身。都無利益。又今猶處生死惡業之中。皆是過去世中。妙行不勤故。今者偶斯正典。可謂坐參。但仗三寶威神。諸佛加備。無諸難事。早得心開。普及一切法界含生。皆同此悟。即斯愿矣。須知圓宗罕遇。若芥子投于針鋒。正法難聞。猶盲龜值于木孔。若非夙熏乘種。久積善根。焉偶斯文。親得傳受。應須慶幸。荷佛慈恩。所以古人或重。教輕財。則輸金若市。或忘身為法。則立雪幽庭。且金是身外之浮財。豈齊至教。命是一期之業報。曷等真詮。是故因聞般若深經以為乘種。遂得乘急。常聆
【現代漢語翻譯】 現代漢語譯本： 於家人之中，生起廣大的慈愛之心；對於非菩薩之人，生起廣大的悲憫之心。應當這樣想：『這樣的人真是太可惜了，如來以方便法門，隨順根機說法，他們卻不聽聞、不知道、不覺悟、不詢問、不相信、不理解。』即使他們不詢問、不相信、不理解這部經，當我證得阿耨多羅三藐三菩提（無上正等正覺）時，無論身在何處，都將以神通力、智慧力引導他們，使他們安住於此法中。 解釋說：對於在家、出家的四眾弟子之中，生起廣大的慈愛之心，這便是顯示如來一心方便之門。慈能給予快樂，使他們都信受奉行，共同證得大般涅槃（偉大的寂滅）的常、樂、我、凈四德之樂。對於非菩薩之人，生起廣大的悲憫之心，這便是指外道邪見，不生起正信之人。悲能拔除痛苦，這便是顯示如來一心解脫之門，使他們都領悟理解，永遠拔除分段生死和變易生死的痛苦。 這部《宗鏡錄》說，以後如果遇到有緣有信心的人，或者不分晝夜，忘記疲勞，精勤地閱讀，以領悟為目標，不要怕辛苦。因此，諸大菩薩都思念過去在波濤洶涌的苦海中，做了沒有利益的事情，喪失了無數的身體，都沒有得到利益。而且現在仍然處於生死惡業之中，都是因為過去世中，沒有勤奮地修習妙行。現在有幸遇到這部正典，可以說是坐著就能參悟。只要依靠三寶的威神之力，諸佛的加持庇佑，沒有各種困難的事情，早日開啟心智，普及一切法界眾生，都和我們一樣領悟，這就是我們的願望。 要知道圓頓之宗很難遇到，就像芥菜子投向針尖一樣；正法難以聽聞，就像盲龜遇到木孔一樣。如果不是過去世熏習了佛乘的種子，長久積累了善根，怎麼會遇到這部經文，親自得到傳授？應當慶幸，感謝佛的慈悲恩德。所以古人有的看重佛法而輕視錢財，拿出金錢就像趕集一樣；有的忘記自身爲了佛法，在幽靜的庭院裡立在雪中。而且金錢是身外的浮財，怎麼能和至高的教法相比？生命是一期的業報，怎麼能和真實的詮釋相比？因此，因為聽聞般若深經而作為佛乘的種子，於是能夠快速地證悟，常常聽聞。
【English Translation】 English version: Among family members, generate great loving-kindness. Towards those who are not Bodhisattvas, generate great compassion. One should think thus: 'Such people are truly a great loss. The Tathagata, with skillful means, preaches according to their capacity, yet they do not hear, do not know, do not perceive, do not inquire, do not believe, do not understand.' Even if they do not inquire, do not believe, do not understand this sutra, when I attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), wherever I may be, I will use my supernatural powers and wisdom to guide them and enable them to abide in this Dharma. Explanation: Generating great loving-kindness towards the four assemblies of lay and monastic disciples is to reveal the Tathagata's gate of skillful means of one mind. Loving-kindness can give joy, enabling all to believe and enter, and together realize the joy of the four virtues of Great Nirvana (Great extinction): permanence, bliss, self, and purity. Generating great compassion towards those who are not Bodhisattvas refers to those with heretical views who do not generate right faith. Compassion can remove suffering, which is to reveal the Tathagata's gate of liberation of one mind, enabling all to awaken and understand, and forever eradicate the suffering of the two deaths of sectional transmigration and transformation. This 'Zong Jing Lu' says that if later one encounters someone with affinity and faith, or who diligently studies day and night, forgetting fatigue, with the goal of enlightenment, do not complain of hardship. Therefore, all great Bodhisattvas contemplate the past in the turbulent sea of suffering, doing unprofitable things, losing countless bodies, without any benefit. Moreover, now still being in the midst of the evil karma of birth and death is all because in past lives, one did not diligently cultivate wonderful practices. Now, having the good fortune to encounter this correct scripture, it can be said that one can attain enlightenment while sitting. Relying on the majestic power of the Three Jewels and the blessings of all Buddhas, without any difficult matters, one can quickly open one's mind and universally enable all sentient beings in the Dharma realm to have the same enlightenment. This is our vow. Know that the perfect and sudden school is rare to encounter, like a mustard seed thrown at the tip of a needle; the true Dharma is difficult to hear, like a blind turtle encountering a wooden hole. If not for the seeds of the Buddha-vehicle cultivated in past lives and the accumulation of good roots, how could one encounter this text and personally receive its transmission? One should rejoice and be grateful for the Buddha's compassionate grace. Therefore, the ancients either valued the teachings and despised wealth, offering gold as if at a market, or forgot themselves for the sake of the Dharma, standing in the snow in a secluded courtyard. Moreover, gold is external floating wealth, how can it compare to the supreme teachings? Life is a karmic retribution of one lifetime, how can it equal the true explanation? Therefore, because of hearing the profound Prajna Sutra, it becomes the seed of the Buddha-vehicle, thus enabling quick enlightenment and constant listening.
妙音。可以身座肉燈。歸命供養。皮紙骨筆。繕寫受持。如大涅槃經云。佛言。善男子。于乘緩者。乃名為緩。于戒緩者。不名為緩。菩薩摩訶薩。於此大乘。心不懈慢。是名本戒。為護正法。以大乘水而自澡浴。是故菩薩雖現破戒。不名為緩。止觀云。戒急乘緩者。事戒嚴急。纖毫不犯。三種觀心。了不開解。以戒急故。人天受生。或隨禪梵世。耽湎定樂。世雖有佛說法度人。而於其等全無利益。設得值遇。不能開解。震旦一國。不覺不知。舍衛三億。不聞不見。著樂諸天。及生難處。不來聽受。是此意也。譬如系人。或以財物求諸大力。申延日月。冀逢恩赦。在人天中。亦復如是。冀善知識化導修乘。即能得脫。若於人天不修乘者。果報若盡。還墮三途。百千佛出。終不得道。若理事俱緩者。永墜泥犁。失人天果報。神明惛塞。無得道期。迴轉沉淪。不可度脫。故知處世俗家。拘三界獄。不求一念出離。猶如散禁之人。應須生如來家。遇善知識。聽聞正法。如理思惟。事戒理乘。雙行雙照。身律心慧。俱習俱持。以戒急故。受人天之身。以乘急故。紹祖佛之位。如是則方諧本願。不負初心。可以上合慈風。下同悲仰。難逢良便。恐慮緣差。深勸諸賢。莫成後悔。又我此宗鏡所錄之文。但為最上根人。不入餘眾生手
。唯令佛種不斷。聞于未聞。誓報慈恩。不孤本願。若涉名利。非被此機。如古德釋華嚴教所被機。五簡非器。一違真非器。謂不發菩提心。不求出離。依傍此經求名求利。莊飾我人。經非彼緣。故非其器。經云。為名利說法。是為魔業。又云。不凈說法墮惡道等。二背正非器。謂詐現大心。偽飾邪善。近滅人天。遠違成佛。墮阿鼻獄。多劫受苦。經云。忘失菩提心。修諸善根。是為魔業。三乖實非器。謂雖不邪偽。然隨自執見。以取經文。遂令超情至教。迥不入心。故成非器。地論云。聞作聞解。不得不聞。又如隨聲取義五過失等。此上三位。俱是凡愚眾生境界。經云。此經不入一切餘眾生之手。唯除菩薩。良以此經。非是眾生流轉之緣。故不入手。四狹劣非器。謂一切二乘無廣大心。亦非此器。經云。一切聲聞緣覺。不聞此經。何況受持。五守權非器。謂三乘共教諸菩薩等。隨自宗中修行。未滿初阿僧祇。此亦非器。經云。菩薩摩訶薩。雖無量億那由他劫。行六波羅蜜。修習道品。若未聞此經。雖聞不信受持隨順。是等猶為假名菩薩。
問。瓔珞經等。十千劫修十信行滿。何故此中無量億等時。不信此經。
答。以彼但於行布位中。修行信等。於此圓融普賢十信。一攝一切。猶未聞信。故知不偶斯文
【現代漢語翻譯】 現代漢語譯本 唯有令佛種（Buddha-dhatu，成佛的種子）不斷絕。聽聞過去未曾聽聞的教法，發誓報答佛陀的慈悲恩德，不辜負最初的誓願。如果涉及到名利，就不是此經所要度化的對象。如同古代大德解釋《華嚴經》所要度化的對象，有五種簡擇，不是合適的器皿： 一、違背真理的非器：指不發菩提心（bodhicitta，覺悟之心），不尋求出離輪迴，而是依傍此經追求名利，裝飾自我和他人。經典不是為此因緣而設，因此不是合適的器皿。經中說：『爲了名利說法，這是魔的事業。』又說：『以不清凈的心說法，會墮入惡道等等。』 二、背離正道的非器：指虛假地顯現大乘之心，偽裝邪惡為善良，使人天果報迅速滅盡，長遠地違背成佛之道，墮入阿鼻地獄（Avici，無間地獄），經歷多劫的痛苦。經中說：『忘失菩提心，修習各種善根，這是魔的事業。』 三、違背真實的非器：指雖然不邪惡虛偽，但隨順自己的執著見解，來理解經文，以致於超越常情的至高教義，完全不能進入內心，因此成為非器。地論中說：『聽聞時按照自己聽聞的來理解，就不能真正聽聞。』又如隨聲音來抓取意義的五種過失等等。以上三種情況，都是凡夫愚昧眾生的境界。經中說：『此經不入一切其餘眾生之手，唯有菩薩才能接受。』正是因為此經，不是眾生流轉輪迴的因緣，所以不會入手。 四、狹隘低劣的非器：指一切聲聞（Sravaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，獨自悟道的修行者）沒有廣大的心量，也不是此經的合適器皿。經中說：『一切聲聞和緣覺，不聽聞此經，更何況是受持。』 五、守護權宜之道的非器：指三乘共教（Triyana，聲聞乘、緣覺乘、菩薩乘）中的諸位菩薩等，隨順自己在宗派中的修行，還沒有圓滿初阿僧祇劫（asamkhya-kalpa，無數大劫），這也是非器。經中說：『菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），即使經過無量億那由他（nayuta，數量單位）劫，修行六波羅蜜（paramita，到達彼岸的方法），修習道品（bodhipaksa-dharma，菩提分的修行），如果未曾聽聞此經，即使聽聞也不信受奉持隨順，這些人仍然是假名菩薩。』 問：《瓔珞經》等經典中說，修行十千劫圓滿了十信位，為什麼此經中說要經過無量億劫的時間，還不相信此經呢？ 答：因為他們只是在行布位中，修行信等，而此經是圓融的普賢十信，一信就包含了一切。他們還沒有聽聞這種信，所以可知他們與此經的教義不相契合。
【English Translation】 English version Only to ensure that the Buddha-dhatu (seed of Buddhahood) is not 끊어진. To hear what has not been heard before, vowing to repay the compassionate grace of the Buddha, and not to betray the original vow. If it involves fame and profit, it is not the object to be saved by this sutra. Just as the ancient virtuous ones explained the objects to be saved by the Avatamsaka Sutra, there are five selections, which are not suitable vessels: 1. Non-vessel that violates the truth: refers to not generating bodhicitta (the mind of enlightenment), not seeking liberation from samsara, but relying on this sutra to seek fame and profit, and to decorate oneself and others. The sutra is not intended for this cause, so it is not a suitable vessel. The sutra says: 'To preach for fame and profit is the work of a demon.' It also says: 'To preach with an impure mind will lead to falling into evil paths, etc.' 2. Non-vessel that deviates from the right path: refers to falsely manifesting the Mahayana mind, disguising evil as good, causing the rewards of humans and devas to quickly perish, and in the long run, deviating from the path to Buddhahood, falling into Avici (the hell of incessant suffering), and experiencing suffering for many kalpas. The sutra says: 'Forgetting the bodhicitta and cultivating various roots of goodness is the work of a demon.' 3. Non-vessel that violates reality: refers to not being evil or false, but following one's own clinging views to understand the sutra, so that the supreme teachings that transcend ordinary feelings cannot enter the heart at all, thus becoming a non-vessel. The Treatise on the Stages of the Earth says: 'Hearing and understanding according to what one has heard cannot lead to true hearing.' Also, like the five faults of grasping meaning according to sound, etc. The above three situations are all the realms of foolish ordinary beings. The sutra says: 'This sutra does not enter the hands of all other sentient beings, only bodhisattvas can receive it.' It is precisely because this sutra is not the cause of sentient beings' transmigration in samsara that it will not enter their hands. 4. Narrow and inferior non-vessel: refers to all Sravakas (disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) who do not have a vast mind and are not suitable vessels for this sutra. The sutra says: 'All Sravakas and Pratyekabuddhas do not hear this sutra, let alone receive and uphold it.' 5. Non-vessel that guards expedient means: refers to all the bodhisattvas in the shared teachings of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) who follow their own practice in their own schools and have not yet completed the first asamkhya-kalpa (countless great kalpas), this is also a non-vessel. The sutra says: 'Bodhisattva-mahasattvas (great bodhisattvas), even if they spend countless billions of nayutas (units of quantity) of kalpas practicing the six paramitas (methods of reaching the other shore) and cultivating the bodhipaksa-dharmas (practices of the factors of enlightenment), if they have not heard this sutra, even if they hear it, they do not believe, receive, uphold, and follow it, these people are still nominally bodhisattvas.' Question: The Inga Sutra and other sutras say that cultivating the ten faiths for ten thousand kalpas completes the ten faith positions. Why does this sutra say that it takes countless billions of kalpas to not believe in this sutra? Answer: Because they are only cultivating faith, etc., in the position of practice, while this sutra is the perfect and integrated Samantabhadra's ten faiths, one faith encompasses everything. They have not yet heard of this kind of faith, so it can be known that they are not in harmony with the teachings of this sutra.
。虛功累劫。才聞此旨。便入圓通。但不涉前五非器之中。則永固一乘之佛種。可以手得。可以心傳。深囑后賢。無失法利。又若過去。曾聞此法。未得信入。以法力所熏。方起疑心。若未曾聞。疑終不起。如入大乘論云。薄福之人。不生於疑。能生疑者。必破諸有。是以著有眾生。皆因染習。如輕毛之不定。垢凈隨緣。猶素絲之攬色。青黃任受。悉是聞熏之力。各入三乘之門。況聞宗鏡之中。速發一乘之種。但有心者。熏皆得成。華嚴論云。如世間一切井泉。以海為體。若人飲者。皆得海味。一體無異。但隨業力而得鹹味。此經亦爾。若有大心眾生。聞持信入。便得如來法身佛性。大悲智味。闡提之人。無所堪任。然如來智性。常作生因。故知具大信根者。聞之成佛。如不信者。即是闡提。然雖不信。亦熏其種。故云如來智性。常作生因。所以法華經偈云。若有聞法者。無一不成佛。昔泥蛤聞法而生天。廄象聽經而悛惡。比丘戲笑而獲果。女人思惟而悟空。何況聞宗鏡中純圓頓教。如善見律論云。昔佛在世時。到瞻婆羅國迦羅池邊。為眾說法。時彼池中。有其一蛤。聞佛池邊說法之聲。即從池出。入草根下。聽佛說法。時有一人。持杖放牛。見佛在坐。為眾說法。即往佛所。欲聞法故。以杖刺地。誤著蛤頭。即便命
【現代漢語翻譯】 現代漢語譯本： 虛度無數劫，才得以聽聞這個宗旨，便能進入圓滿通達的境界。只要不涉及前五識（眼識、耳識、鼻識、舌識、身識）的範疇，就不是不堪造就的器皿，那麼永固一乘（唯一佛乘）的佛種，就可以親手獲得，可以用心傳承。我深深地囑咐後來的賢者，不要失去這佛法的利益。 又如果過去曾經聽聞過這個法門，但未能生起信心而入，因為佛法的力量所熏習，才會生起疑惑。如果從未聽聞過，疑惑終究不會產生。如同《入大乘論》所說：『福薄的人，不會產生疑惑。能夠產生疑惑的人，必定能破除諸有（三有：欲有、色有、無色有）。』因此，執著于『有』的眾生，都是因為染習，如同輕毛的不穩定，隨著垢染或清凈而改變，又像白色的絲綢染色，染成青色或黃色都隨其所受。這些都是聞法熏習的力量，各自進入聲聞乘、緣覺乘、菩薩乘三乘之門。更何況聽聞《宗鏡錄》中的純圓頓教，能迅速萌發一乘的種子。只要有心，熏習都能成功。《華嚴論》說：『如同世間一切井泉，都以大海為本體。如果有人飲用井水，都能得到海水的味道，一體沒有差異。只是隨著業力的不同而得到鹹味。』這部經也是如此，如果有大心的眾生，聽聞、受持、信入，便能得到如來的法身佛性、大悲智味。斷善根的人（闡提），沒有什麼可以勝任的。然而如來的智慧之性，常常作為生長的因。所以知道具足大信根的人，聽聞就能成佛。如果不信的人，就是斷善根的人。然而即使不信，也熏習了他的種子。所以說如來的智慧之性，常常作為生長的因。所以《法華經》的偈頌說：『如果有聽聞佛法的人，沒有一個不能成佛。』從前泥蛤聽聞佛法而生天，馬廄中的象聽經而改過遷善，比丘開玩笑而獲得果位，女人思惟而證悟空性。更何況聽聞《宗鏡錄》中純粹圓滿的頓教。 如同《善見律論》所說：從前佛陀在世的時候，到達瞻婆羅國迦羅池邊，為大眾說法。當時那個池中，有一隻蛤蟆，聽聞佛陀在池邊說法的聲音，就從池中出來，進入草根下，聽佛說法。當時有一個人，拿著杖放牛，看見佛陀在坐，為大眾說法，就前往佛陀那裡，想要聽聞佛法，用杖刺地，不小心刺到蛤蟆的頭，蛤蟆就死了。
【English Translation】 English version: After countless kalpas of futile effort, one finally hears this principle and enters the realm of perfect understanding. As long as one is not among those whose five senses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) are unsuitable vessels, then the Buddha-seed of the One Vehicle (Ekayana) can be firmly secured, obtained by hand, and transmitted by heart. I deeply urge future sages not to lose this benefit of the Dharma. Furthermore, if in the past one has heard this Dharma but has not been able to enter into it with faith, it is because of the influence of the Dharma that doubts arise. If one has never heard it, doubts will never arise. As stated in the Mahāyānasaṃgraha (Compendium of the Mahayana): 'Those with little merit do not give rise to doubts. Those who can give rise to doubts will surely destroy all existences (the three realms of existence: desire realm, form realm, formless realm).' Therefore, sentient beings attached to 'existence' are all due to ingrained habits, like the instability of light feathers, changing with defilement or purity, or like white silk absorbing colors, accepting blue or yellow as it receives. These are all the power of hearing and being influenced, each entering the doors of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). How much more so when hearing the pure, perfect, and immediate teachings in the Zongjing Lu (Mirror of the Zen Tradition), one can quickly sprout the seed of the One Vehicle. As long as one has a mind, the influence can be accomplished. The Avataṃsaka Sūtra (Flower Garland Sutra) says: 'Like all wells and springs in the world, they have the ocean as their essence. If people drink from them, they all obtain the taste of the ocean, without any difference in essence. However, they obtain a salty taste according to their karma.' This sutra is also like this. If there are sentient beings with great minds who hear, uphold, and enter with faith, they will obtain the Dharma-body Buddha-nature, the taste of great compassion and wisdom. Those who have severed their roots of goodness (icchantikas) are incapable of anything. However, the wisdom-nature of the Tathagata always acts as a cause for growth. Therefore, know that those who possess great roots of faith will become Buddhas upon hearing it. Those who do not believe are icchantikas. However, even if they do not believe, their seeds are still influenced. Therefore, it is said that the wisdom-nature of the Tathagata always acts as a cause for growth. Therefore, the verse in the Lotus Sutra says: 'If there are those who hear the Dharma, there is not one who will not become a Buddha.' In the past, a mud clam heard the Dharma and was reborn in heaven, a stable elephant listened to the sutras and reformed its evil ways, a bhikkhu joked and obtained fruition, and a woman contemplated and realized emptiness. How much more so when hearing the pure, perfect, and immediate teachings in the Zongjing Lu. As stated in the Samantapāsādikā (Vinaya Commentary): In the past, when the Buddha was in the world, he arrived at the edge of the Kāla pool in Campā, teaching the Dharma to the assembly. At that time, in that pool, there was a frog that heard the sound of the Buddha teaching the Dharma by the pool, and it came out of the pool, entered under the roots of the grass, and listened to the Buddha teaching the Dharma. At that time, there was a person holding a staff and herding cattle, who saw the Buddha sitting and teaching the Dharma to the assembly, and went to the Buddha, wanting to hear the Dharma, and stabbed the ground with his staff, accidentally hitting the frog's head, and the frog died.
終。生忉利天。以福報故。宮殿縱廣十二由旬。與諸天女。娛樂受樂。即乘宮殿。往至佛所。頭頂禮足。佛知故問。汝是何人。忽禮我足。神通光明。相好無比。照徹此間。蛤天即以偈而答曰。往昔為蛤身。於水中覓食。聞佛說法聲。出至草根下。有一牧牛人。持杖來聽法。杖劖刺我頭。命終生天上。佛以蛤人所說偈。為四眾說法。是時眾中八萬四千人。皆得道跡。蛤天人得須陀洹果。含笑而去。大智度論云。昔王不立廄于寺者。謂此王有象。可以敵國。每有怨敵。莊嚴器仗。無不克勝。后敵國皆懼。久而無敵。遂于寺中。立廄養之。久聞僧眾禮念。熏心。馴善成性。後有鄰國兵眾相侵。嚴象敵之。都不肯戰。其王憂愁。慮國衰敗。智臣白王。此象久久處之精舍。見聞善事。與之化矣。可處屠坊。令常見殺。后未經久。噁心還起。畜生尚爾。況復於人。近善不善。近惡不惡。故儒典中。亦令君子慎所習也。今若聞宗鏡。熏起一乘。廣大難量。善利無盡。雜寶藏經云。佛法寬廣。濟度無涯。至心求道。無不獲果。乃至戲笑。福不唐捐。如往昔時。有老比丘。年已朽邁。神情昏塞。見諸年少比丘。種種說法。聞說四果。心生羨尚。語少比丘言。汝等聰慧。愿以四果以用與我。諸少比丘。嗤而語言。我有四果。須得好食。然
后相與。時老比丘。聞其此語。歡喜。即設種種肴膳。請少比丘食。共食已。更相指揮。弄老比丘。語言。大德。汝在此舍一角頭坐。當與汝果。時老比丘。聞已歡喜。如語而坐。諸少比丘。即以皮鞠打其頭上。而語之言。此是須陀洹果。老比丘聞已。繫念不散。即獲初果。諸少比丘。復弄之言。雖與汝須陀洹果。然其故有七生七死。更移一角。次當與汝斯陀含果。時老比丘。獲初果故。心轉增進。即復移坐。諸少比丘。復以鞠打頭。而語之言。與汝二果。時老比丘。益加專念。即證二果。諸少比丘。復弄之言。汝今已得斯陀含果。猶有往來生死之難。汝更移坐。我當與汝阿那含果。時老比丘。如言移坐。諸少比丘。復以鞠打。而語之言。我今與汝第三之果。時老比丘。聞已歡喜。倍加至心。即時復證阿那含果。諸少比丘。復弄之言。汝今已得不還之果。然故於色無色界。受有漏身。無常遷壞。唸唸是苦。汝更移坐。次當與汝阿羅漢果。時老比丘。如語移坐。諸少比丘。復以皮鞠撩打其頭。而語之言。我今與汝彼第四果。時老比丘。一心思惟。即證阿羅漢果。得四果已。甚大歡喜。設諸肴膳種種香華。獻諸比丘。報其恩德。與少比丘。共論道品無漏功德。諸少比丘。發言滯塞。時老比丘。方語之言。我已證得阿羅漢果
【現代漢語翻譯】 現代漢語譯本 後來，（這些年輕的比丘）互相約定。當時有一位年老的比丘（bhikkhu，佛教僧侶），聽到了他們說的話，非常歡喜，就準備了各種美味的食物，請這些年輕的比丘們吃。一起吃完飯後，他們又互相使眼色，想要戲弄這位年老的比丘，（對他說，）『大德（bhadanta，對僧侶的尊稱），您就在這個房間的一個角落裡坐著，我們會給您果（phala，修行的果位）。』當時，這位年老的比丘聽了之後，非常高興，就按照他們說的話坐下了。這些年輕的比丘們就用皮球打他的頭，並且說，『這是須陀洹果（Sotāpanna-phala，預流果）。』年老的比丘聽了之後，集中精神，沒有散亂，立刻獲得了初果（Sotāpanna，預流）。 這些年輕的比丘又戲弄他說，『雖然給了您須陀洹果，但是您仍然還有七次生七次死。再換一個角落坐，接下來會給您斯陀含果（Sakadāgāmi-phala，一來果）。』當時，這位年老的比丘因為已經獲得了初果，內心更加精進，就又換了一個地方坐下。這些年輕的比丘們又用皮球打他的頭，並且說，『給您二果（Sakadāgāmi，一來）。』年老的比丘更加專心致志，立刻證得了二果。 這些年輕的比丘又戲弄他說，『您現在已經得到了斯陀含果，仍然有往來生死的苦難。您再換一個地方坐，我將會給您阿那含果（Anāgāmi-phala，不還果）。』當時，這位年老的比丘按照他們說的話換了地方坐下。這些年輕的比丘們又用皮球打他，並且說，『我現在給您第三個果位。』年老的比丘聽了之後，非常歡喜，更加全心全意，立刻又證得了阿那含果。 這些年輕的比丘又戲弄他說，『您現在已經得到了不還果，然而仍然對於色（rūpa，物質）沒有解脫，承受著有漏之身（sāsrava-kāya，有煩惱的身體），無常遷變，唸唸都是痛苦。您再換一個地方坐，接下來會給您阿羅漢果（Arahat-phala，無學果）。』當時，這位年老的比丘按照他們說的話換了地方坐下。這些年輕的比丘們又用皮球撩撥敲打他的頭，並且說，『我現在給您那第四果。』當時，這位年老的比丘一心思維，立刻證得了阿羅漢果。 得到了四果之後，他非常歡喜，準備了各種美味的食物和各種香花，獻給這些比丘，報答他們的恩德。他和這些年輕的比丘一起討論道品（bodhipakkhiyadhamma，菩提分法）和無漏功德（anāsava-guṇa，無煩惱的功德）。這些年輕的比丘們發言遲鈍，說不出話來。這時，這位年老的比丘才對他們說，『我已經證得了阿羅漢果。』
【English Translation】 English version Afterwards, they (the young bhikkhus [Buddhist monks]) made an agreement with each other. At that time, an old bhikkhu, hearing their words, rejoiced and immediately prepared various delicacies and invited the young bhikkhus to eat. After eating together, they exchanged glances, intending to tease the old bhikkhu, saying, 'Venerable Sir (bhadanta [a respectful term for monks]), please sit in a corner of this room, and we will give you a fruit (phala [the fruit of practice]).' At that time, the old bhikkhu, hearing this, was very happy and sat down as they said. The young bhikkhus then hit him on the head with a leather ball, saying, 'This is the Sotāpanna-phala [stream-enterer fruit].' The old bhikkhu, hearing this, focused his mind without distraction and immediately attained the first fruit (Sotāpanna [stream-enterer]). The young bhikkhus further teased him, saying, 'Although we have given you the Sotāpanna fruit, you still have seven births and seven deaths. Move to another corner, and next we will give you the Sakadāgāmi-phala [once-returner fruit].' At that time, the old bhikkhu, having already attained the first fruit, increased his diligence and moved to another place. The young bhikkhus again hit him on the head with a ball, saying, 'We give you the second fruit (Sakadāgāmi [once-returner]).' The old bhikkhu became even more focused and immediately attained the second fruit. The young bhikkhus further teased him, saying, 'Now that you have attained the Sakadāgāmi fruit, you still have the suffering of coming and going in birth and death. Move to another place, and we will give you the Anāgāmi-phala [non-returner fruit].' At that time, the old bhikkhu moved to another place as they said. The young bhikkhus again hit him with a ball, saying, 'We now give you the third fruit.' The old bhikkhu, hearing this, rejoiced and became even more sincere, immediately attaining the Anāgāmi fruit. The young bhikkhus further teased him, saying, 'Now that you have attained the non-returner fruit, you are still not liberated from rūpa [form/matter], and you bear a body subject to outflows (sāsrava-kāya [a body with defilements]), which is impermanent and constantly changing, with every moment being suffering. Move to another place, and next we will give you the Arahat-phala [arahat fruit].' At that time, the old bhikkhu moved to another place as they said. The young bhikkhus again teased and struck his head with a leather ball, saying, 'We now give you that fourth fruit.' At that time, the old bhikkhu contemplated with a single mind and immediately attained the Arahat fruit. Having attained the four fruits, he was very happy and prepared various delicacies and fragrant flowers, offering them to the bhikkhus to repay their kindness. He discussed with the young bhikkhus the factors of enlightenment (bodhipakkhiyadhamma [the qualities conducive to enlightenment]) and the undefiled merits (anāsava-guṇa [merits free from defilements]). The young bhikkhus were hesitant and unable to speak. At this time, the old bhikkhu then said to them, 'I have already attained the Arahat fruit.'
已。諸少比丘。聞其此音。咸皆謝悔先戲弄罪。是故行人。宜應念善。乃至戲弄猶獲實報。況至心也。又雜寶藏經云。昔有一女。聰明智慧。深信三寶。常于僧次。請一比丘就舍供養。后時便有一老比丘。次到其舍。年老根鈍。素無知曉。齋食訖已。女人至心求請說法。敷坐頭前。閉目靜坐。比丘自知不解說法。趣其泯眼。棄走還寺。然此女人。至心思惟有為之法。無常苦空。不得自在。深心觀察。即時獲得須陀洹果。既得果已。向寺求覓。欲報其恩。然此比丘。自審知棄他逃走。倍生慚恥。轉復藏避。而此女人。苦求不已。方自出現。女人見已。具說蒙得道果因緣。赍供報恩。老比丘聞。甚大慚愧。深自克責。亦復獲得須陀洹果。是故行者。應當至心精誠求法。若至心者。所求必證。如上所獲聖果。豈有前人為說深妙法耶。皆是自悟。從心所證。可驗宗鏡。達者無疑。如大乘本生心地觀經云。佛言。我今演說心地妙法。引導眾生。令入佛智。如是妙法。諸佛如來過無量劫。時乃說之。乃至以是因緣。難見難聞。菩提正道。心地法門。若有善男子。善女人。聞是妙法。一經于耳。須臾之頃。攝念觀心。熏成無上大菩提種。不久當坐菩提樹王。金剛寶座。得成阿耨多羅三藐三菩提。華嚴十地品云。金剛藏菩薩云。佛子。
【現代漢語翻譯】 現代漢語譯本： 『已。』各位年輕的比丘，聽到這個聲音，都深感慚愧，懺悔之前戲弄的罪過。所以修行之人，應該心懷善念，即使是戲弄也能獲得真實的果報，更何況是真心誠意呢？ 《雜寶藏經》中記載：過去有一女子，聰明智慧，深信三寶（佛、法、僧）。她經常在僧團中選擇一位比丘到家中供養。後來，輪到一位年老比丘到她家。這位比丘年老遲鈍，平時沒有什麼學識。齋飯完畢后，女子至誠懇切地請求比丘說法，並在他面前鋪設座位，閉目靜坐。比丘自知不善於說法，便趁她閉眼時，悄悄離開，返回寺廟。 然而，這位女子至誠懇切地思惟有為法（因緣和合而生的事物）的無常、苦、空，不得自在的本質，深入觀察。當下便證得了須陀洹果（小乘初果）。 證果之後，她前往寺廟尋找那位比丘，想要報答他的恩德。那位比丘因為知道自己棄她而逃，更加慚愧，躲藏起來。但這位女子苦苦尋覓，最終比丘才現身。女子見到比丘后，詳細說明了自己蒙受開悟證果的因緣，並帶著供養來報答他的恩情。老比丘聽后，深感慚愧，深刻地自我反省，也證得了須陀洹果。 因此，修行之人應當至誠精進地尋求佛法。如果能至誠懇切，所求必定能夠證得，就像上面所說的證得聖果一樣。難道是之前有人為她宣說了深奧微妙的佛法嗎？都是她自己領悟，從內心所證得的。這可以驗證宗門心鏡的說法，通達之人對此不會有任何懷疑。 如《大乘本生心地觀經》所說：佛說：『我現在演說心地的微妙法門，引導眾生，進入佛的智慧。』這種微妙的法門，諸佛如來經過無量劫的時間才宣說一次，因此這種因緣，難以見到，難以聽聞。菩提的正道，心地的法門，如果有善男子、善女人，聽聞這種微妙的法門，即使只是一次聽聞，在短暫的時間內，收攝心念，觀照自心，就能熏習成無上的大菩提種子，不久之後就能坐在菩提樹王下的金剛寶座上，成就阿耨多羅三藐三菩提（無上正等正覺）。 《華嚴十地品》中，金剛藏菩薩說：『佛子，』
【English Translation】 English version: 『Thus it is.』 All the young Bhikshus (monks) who heard this sound felt deeply ashamed and repented for their previous playful offenses. Therefore, practitioners should maintain good thoughts, for even playfulness can yield real rewards, let alone sincerity. The Za Bao Zang Jing (Miscellaneous Treasures Sutra) states: In the past, there was a woman who was intelligent and deeply believed in the Three Jewels (Buddha, Dharma, Sangha). She often invited a Bhikshu (monk) from the Sangha (monastic community) to her home for offerings. Later, it was the turn of an old Bhikshu (monk) to visit her house. This Bhikshu (monk) was old and dull, with little knowledge. After the meal, the woman sincerely requested him to expound the Dharma (teachings), and she laid out a seat before him, closing her eyes in meditation. The Bhikshu (monk), knowing that he was not skilled in expounding the Dharma (teachings), took advantage of her closed eyes and quietly left, returning to the temple. However, this woman sincerely contemplated the impermanence, suffering, and emptiness of conditioned dharmas (phenomena arising from causes and conditions), and their lack of inherent self. Through deep observation, she immediately attained the Srotapanna (stream-enterer) fruit (the first stage of enlightenment in Theravada Buddhism). After attaining the fruit, she went to the temple to seek the Bhikshu (monk), wanting to repay his kindness. The Bhikshu (monk), knowing that he had abandoned her and fled, felt even more ashamed and hid himself. But the woman persistently searched for him, and eventually the Bhikshu (monk) appeared. Upon seeing him, the woman explained in detail the causes and conditions by which she had attained enlightenment and brought offerings to repay his kindness. The old Bhikshu (monk), upon hearing this, felt deeply ashamed, severely reproached himself, and also attained the Srotapanna (stream-enterer) fruit. Therefore, practitioners should seek the Dharma (teachings) with sincerity and diligence. If one is sincere, what is sought will surely be attained, just as the aforementioned attainment of the holy fruit. Was it that someone had previously expounded profound and subtle Dharma (teachings) for her? It was all self-realization, attained from within the heart. This can verify the saying of the Zen mirror, and those who are enlightened will have no doubt about it. As the Dacheng Bensheng Xindi Guan Jing (Mahayana Sutra of the Contemplation of the Ground of Being) says: The Buddha said: 『I now expound the wonderful Dharma (teachings) of the ground of being, guiding sentient beings to enter the wisdom of the Buddha.』 Such wonderful Dharma (teachings) is expounded by the Buddhas and Tathagatas (ones who have thus come) only once in countless kalpas (eons). Therefore, such causes and conditions are difficult to see and difficult to hear. The right path of Bodhi (enlightenment), the Dharma (teachings) of the ground of being, if there are good men and good women who hear this wonderful Dharma (teachings), even if it is only heard once, in a short moment, collecting their thoughts and contemplating their own minds, they can cultivate the seeds of unsurpassed great Bodhi (enlightenment), and soon they will sit on the Vajra (diamond) throne under the Bodhi (enlightenment) tree king, attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).』 In the Huayan Shidi Pin (Avatamsaka Sutra, Chapter on the Ten Grounds), Vajragarbha Bodhisattva (diamond-womb bodhisattva) said: 『Buddha-child,』
此集一切種一切智功德。菩薩行法門典。若諸眾生不種善根。不可得聞。解脫月菩薩言。聞此法門。得幾所福。金剛藏菩薩言。如一切智所集福德。聞此法門。福德如是。何以故。非不聞此功德法門。而能信解受持讀誦。何況精進如說修行。是故當知。要得聞此習一切智功德法門。乃能信解受持修習。然後至於一切智地。故知若不聞此不思議廣大威德圓頓法門。何由修行。速證究竟一乘。常樂我凈大涅槃果。以眾生處不定聚中。聞小修小。遇權習權。不偶斯文。俱成大失。今所集者。所益弘多。設聞而不修。亦成其種。何況聞思修者。如先德云。如今若要直會。但不取一切相即得。更無別語。佛是自心義。亦名為道。亦云覺義。覺是靈覺之性。只今自鑑照語言。應機接物。揚眉動目。運手動足。皆是自靈覺之性。亦是心。心即道。道即佛。佛即是禪。禪之一字。非凡所測。若知諸法從心生。即不應執。執即不知。若不見本性。十二分教則為虛設。故知因教明心。何執文義。又教從心生。心由教立。離心無教。離教無心。豈心外別有教而可執乎。所以唯識疏云。若頓教門。大不由小起。即無三時前後次第。即華嚴經中。說唯一心。是初成道竟最初一說。又云。諸愚夫類從無始來。虛妄分別因緣力故。執離心外。定有真實
能取所取。如來大悲。以甘露法。授彼令服。斷妄狂心。棄執空有。證真了義。華嚴等中。說一切法皆唯有識。所以佛證唯識。說一心經。令依修學。釋云。天親造頌。成立佛經。令諸學者。了知萬法皆不離心。即大乘中道義理顯矣。是知圓中之信。此信難成。
如起信鈔。問云。此信若言本有。眾生何故沉迷。如其本無。憑何發起。
答。此信本來非有非無。以非有故。眾生沉迷。以非無故。遇緣即起。若言定無。發起何物。若言定有。何假因緣。然上所述。是約迷悟因緣說。若論此信。須不信一切法。乃能成信。亦不是非有非無。何者。以眾生不覺。似迷非迷。真性不沈故。即不是非有。以一念複本。似悟非悟。不從新得故。不是非無。故云自心起信。還信自心。又何故此心難信。以如來本覺體。即眾生心。諸佛菩薩不能見。如來本覺體。離見相故。當知眾生心綿密。亦不可見。大品經云。佛觀眾生心。五眼不能見。無自他能所相故。昔人詩云。海枯終見底。人死不知心。又云。相識滿天下。知心能幾人。是以宗鏡深旨。一心妙門。非大智而不能觀。匪大根而不能信。觀之即齊佛智。信之即入圓通。但懇志無疑。決取成辦。如管子云。利之所在。雖千仞之山。無所不上。深源之下。無所不入。商人通
【現代漢語翻譯】 現代漢語譯本：能取和所取（能認知的主體和被認知的客體）的分別，如來以大悲心，用甘露般的佛法，授予他們並令其服用，斷除虛妄顛狂之心，拋棄對空和有的執著，證悟真實究竟的意義。《華嚴經》等經典中說一切法都只是唯識所現。所以佛陀證悟了唯識，宣說《一心經》，令眾生依此修學。解釋說，天親菩薩造頌，成立佛經的義理，令學習者了知萬法都不離心，這正是大乘中道義理的顯現。由此可知，圓融中的信心，這種信心難以成就。
《起信鈔》中問道：如果這種信心本來就存在，眾生為什麼還會沉迷不悟？如果本來沒有，又憑藉什麼生起？
回答說：這種信心本來就不是有也不是無。因為不是有，所以眾生沉迷不悟；因為不是無，所以遇到因緣就會生起。如果說是完全沒有，那生起的是什麼？如果說是完全有，又何必藉助因緣？然而上面所說，是就迷和悟的因緣來說的。如果論這種信心，必須不相信一切法，才能成就信心。也不是非有非無。為什麼呢？因為眾生不覺悟，好像迷惑又好像沒有迷惑，真性沒有沉沒的緣故，就不是非有。因為一念恢復本性，好像覺悟又好像沒有覺悟，不是從新獲得的緣故，就不是非無。所以說從自心生起信心，還信自心。又為什麼這種心難以相信呢？因為如來的本覺體，就是眾生的心，諸佛菩薩都不能見，如來的本覺體，離開了見相的緣故。應當知道眾生的心綿密，也是不可見的。《大品經》說，佛觀察眾生心，五眼都不能見，因為沒有自他能所的對立相。古人詩云：『海枯終見底，人死不知心。』又云：『相識滿天下，知心能幾人。』因此，宗鏡的深奧旨趣，一心的微妙法門，不是大智慧就不能觀照，不是大根器就不能相信。觀照它就等同佛的智慧，相信它就進入圓滿通達的境界。只要懇切立志，毫不懷疑，一定可以成就。如《管子》所說：『利益所在的地方，即使是千仞的高山，沒有不攀登的；深淵之下，沒有不進入的。』商人通
【English Translation】 English version: The distinction between the grasper and the grasped (the subject that cognizes and the object that is cognized). The Tathagata, with great compassion, bestows upon them the nectar-like Dharma and causes them to ingest it, severing the deluded and deranged mind, abandoning attachment to emptiness and existence, and realizing the true and ultimate meaning. In the Avatamsaka Sutra (Flower Garland Sutra) and others, it is said that all dharmas are only manifestations of consciousness. Therefore, the Buddha realized the principle of Vijnapti-matra (唯識, Consciousness-only) and expounded the Eka-citta Sutra (一心經, Sutra of One Mind), instructing sentient beings to cultivate and learn accordingly. It is explained that Vasubandhu (天親) composed verses to establish the meaning of the Buddha's teachings, enabling learners to understand that all phenomena are inseparable from the mind, which is precisely the manifestation of the Middle Way (中道) principle of Mahayana. From this, it can be known that faith in the perfect and complete teaching is difficult to achieve.
The Awakening of Faith Commentary (起信鈔) asks: If this faith is originally present, why are sentient beings still deluded and lost? If it is originally absent, upon what does it arise?
The answer is: This faith is originally neither existent nor non-existent. Because it is not existent, sentient beings are deluded and lost; because it is not non-existent, it arises when encountering the right conditions. If it is said to be completely non-existent, then what is it that arises? If it is said to be completely existent, then why is it dependent on conditions? However, what was stated above refers to the conditions for delusion and enlightenment. If we are to discuss this faith, one must disbelieve in all dharmas in order to achieve faith. It is also not neither existent nor non-existent. Why? Because sentient beings are not awakened, it is as if they are deluded yet not deluded, because the true nature has not sunk, therefore it is not neither existent. Because with one thought returning to the original nature, it is as if they are enlightened yet not enlightened, because it is not newly obtained, therefore it is not neither non-existent. Therefore, it is said that from one's own mind arises faith, and one believes in one's own mind. Furthermore, why is this mind difficult to believe in? Because the Tathagata's original enlightened essence is the mind of sentient beings. Buddhas and Bodhisattvas cannot see the Tathagata's original enlightened essence because it is apart from the appearance of seeing. One should know that the mind of sentient beings is subtle and also cannot be seen. The Mahaprajnaparamita Sutra (大品經) says that the Buddha observes the minds of sentient beings, and the five eyes cannot see it, because there is no opposing appearance of self and other, agent and object. An ancient poem says: 'The sea may dry up and its bottom be seen, but when a person dies, their heart is not known.' Another says: 'Acquaintances fill the world, but how many are true confidants?' Therefore, the profound meaning of the Mirror of the Zen School (宗鏡), the wondrous gate of the One Mind, cannot be contemplated without great wisdom, and cannot be believed without great capacity. Contemplating it is equivalent to the wisdom of the Buddha, and believing in it enters the realm of perfect and complete understanding. Simply be earnest in your aspiration, without doubt, and resolutely strive for accomplishment. As Guanzi (管子) says: 'Where profit lies, even a mountain of a thousand ren (仞) will be climbed, and the depths of a deep spring will be entered.' Merchants通
賈。倍道兼行。夜以續日。千里不遠。利在前也。漁人入海。海水百仞。衝波迸流。宿夜不出。利在水也。此乃世間勤苦求利之志耳。如或堅求至道。曉夕忘疲。不向外求虛襟澄慮。密室靜坐。端拱寧神。利在心也。如利之所在求無不獲。況道之在心。信無不得矣。故知訓格之言。不得暫舍。可以鏤于骨。書于紳。染于神。熏于識。所以楚莊。輕千乘之國。而重申叔一言。范獻賤萬畝之田。以貴舟人片說。此乃成家立國。尚輕珍重言。況宗鏡中。言下契無生。聞之成大道。寧容輕慢乎。
問。一心具實性。凡聖是虛名者。云何作凡之時。熾然繫縛諸有。證聖之日。豁爾解脫真空。乃知不唯但名。的有其事。
答。雖有其事。如同夢中之事。設有其名。皆非得物之名。故知夢覺俱虛。名體雙寂。如凈名私記云。法相如是。豈可說乎。若說。則言有一法可得。存法作解。還是生死業。今時只欲令眾生除一切見。此中見無別義。亦無巧釋。如人夜夢。種種所見。比至覺時。總無一物。今亦爾。虛妄夢中。言有萬法。若悟其性。畢竟無一物可得。此中亦無能說能示。亦無能聞能得。是以異生非墮凡夫地。迷處全空。諸佛不證真如門。悟時無得。則不見有一法可斷。無生死所出之門。不見有一法可成。無菩提能入之
【現代漢語翻譯】 現代漢語譯本： 賈人爲了利益，加快腳步，日夜兼程，千里也不覺得遙遠，因為利益就在前方。漁人進入大海，海水深不可測，他們冒著風浪，整夜不出海，因為利益在水中。這些都是世間人勤勞辛苦追求利益的寫照。如果有人堅定地追求至高的真理（道），早晚都忘記疲憊，不向外尋求，而是虛心澄凈思慮，在密室中精進修行，端正身心，寧靜精神，那麼利益就在心中。如果利益所在之處，追求沒有不能獲得的，更何況道就在心中，相信沒有不能得到的。所以要知道訓誡格言，片刻也不能捨棄，可以銘刻在骨頭上，書寫在衣帶上，浸染在精神中，薰陶在意識中。因此，楚莊王輕視千乘之國，而重視申叔的一句話；范蠡輕視萬畝的田地，而看重船伕的一番話。這說明成就家業、建立國家的人，尚且輕視珍寶而重視言語，更何況在宗鏡中，言下就能契入無生之理，聽聞就能成就大道，怎麼能輕慢呢？
問：如果說一心具足真實的體性，凡夫和聖人只是虛假的名號，那麼為什麼在作為凡夫的時候，會被諸多的存在（有）所束縛，而在證悟成聖的時候，卻能豁然解脫，證入空性（真空）？由此可知，不僅僅是名號，而是確有其事。
答：雖然有這些事，但就像夢中的事情一樣。雖然有這些名號，但都不是真正得到實物的名號。所以要知道，夢醒之後，一切都是虛幻的，名和體都寂滅了。正如《維摩詰經私記》所說：『法相就是這樣，怎麼可以用言語來說明呢？』如果說，就意味著認為有一種法可以得到，執著於法而產生理解，這仍然是生死的業。現在只是想讓眾生去除一切見解。這裡的『見』沒有別的意思，也沒有巧妙的解釋。就像人晚上做夢，看到種種景象，等到醒來的時候，什麼都沒有。現在也是這樣，在虛妄的夢中，說有萬法，如果悟到它的本性，畢竟沒有一樣東西可以得到。這裡也沒有能說能示的人，也沒有能聞能得的人。因此，異生（凡夫）並沒有墮入凡夫之地，迷惑之處完全是空。諸佛也沒有證入真如之門，悟的時候也沒有得到什麼。這樣就看不到有一種法可以斷除，沒有生死可以出離的門徑；看不到有一種法可以成就，沒有菩提可以進入的門徑。
【English Translation】 English version: The merchant, driven by profit, doubles his pace, continuing day and night, not finding a thousand miles far, for the profit lies ahead. The fisherman enters the sea, the seawater is immeasurably deep, braving the waves, staying out all night, for the profit lies in the water. These are all depictions of worldly people diligently seeking profit. If one firmly seeks the supreme truth (Dharma), forgetting fatigue morning and evening, not seeking externally, but humbly purifying thoughts, diligently cultivating in a secluded room, rectifying body and mind, and tranquilizing the spirit, then the profit lies within the heart. If wherever profit lies, seeking never fails to obtain, how much more so when the Dharma lies within the heart, surely nothing cannot be attained. Therefore, know that instructive sayings should not be abandoned even for a moment; they can be engraved on the bones, written on the sash, imbued in the spirit, and infused in the consciousness. Thus, King Zhuang of Chu slighted the kingdom of a thousand chariots, valuing instead a single word from Shen Shu; Fan Li disregarded ten thousand acres of fields, valuing a boatman's brief remark. This shows that those who establish families and states value words over treasures, how much more so in the Zong Jing (Mirror of the Zen Tradition), where one can instantly realize non-origination upon hearing, and attain the great path, how can one be negligent?
Question: If the one mind possesses true nature, and ordinary beings (凡夫, fanfu) and sages (聖人, shengren) are merely false names, then why, when acting as an ordinary being, is one intensely bound by all existences (諸有, zhuyou), and on the day of attaining sagehood, is one suddenly liberated, realizing emptiness (真空, zhenkong)? From this, it can be known that it is not merely a name, but there is indeed a reality.
Answer: Although these things exist, they are like things in a dream. Although these names exist, they are not names that truly obtain the object. Therefore, know that both dream and awakening are illusory, name and substance are both extinguished. As the Private Record of Vimalakirti Sutra says: 'The nature of phenomena is like this, how can it be explained?' If explained, it would mean thinking there is a Dharma that can be obtained, clinging to the Dharma and creating understanding, which is still the karma of birth and death. Now, we only want to enable sentient beings to remove all views. 'View' here has no other meaning, nor any clever explanation. Just like when people dream at night, seeing all kinds of scenes, when they wake up, there is nothing at all. It is the same now. In the illusory dream, it is said that there are myriad dharmas, but if one awakens to its nature, ultimately there is nothing to be obtained. Here, there is no one who can speak or show, nor is there anyone who can hear or attain. Therefore, ordinary beings do not fall into the realm of ordinary beings, the place of delusion is completely empty. Buddhas do not realize the gate of Suchness (真如, zhenru), there is nothing to be gained at the time of enlightenment. Thus, one does not see a Dharma that can be cut off, there is no gate from which birth and death can be escaped; one does not see a Dharma that can be accomplished, there is no Bodhi that can be entered.
路。思益經云。諸佛出世。不為令眾生出生死入涅槃。但為度生死涅槃之二見耳。現寶藏經云。文殊師利言。大德迦葉。如人熱病。是人種種妄有所說。是中寧有天鬼持耶。有大明醫。飲彼人酥。熱病即愈。止不妄說。是中頗有天鬼去不。答言。不也。乃至世間如是顛倒熱病。無我我想。住我想已。流轉生死。是故如來出現於世。隨彼形色應解法門。知解我想。斷于顛倒。為彼眾生而演說法。既聞法已。除一切想。無所執著。知解想已。越度諸流。到于彼岸。名為涅槃。是中頗有我及眾生。壽命養育。人及丈夫。可涅槃者不。答言。無也。文殊言。為是利故。如來出世。但為顯示平等相故。不為生。不為滅。但為解知煩惱不實。釋曰。如來出世。但為顯示平等相者。夫執妄苦而求離。望聖量而欲修。皆是妄我施為。情識分別。是以大雄垂跡。但示正宗。破妄我。而顯真我之門。斥情識。而歸凈識之道。真我凈識。即平等相。以凈識絕分別。真我無執情。絕分別故。差別自亡。無執情故。平等自現。首楞嚴經云。由汝無始心性狂亂。知見妄發。發妄不息。勞見發塵。如勞目睛。則有狂華。于湛精明無因亂起。一切世間山河大地。生死涅槃。皆即狂勞顛倒華相。大般若經云。佛言。善現。一切法皆以無起無作為趣。諸菩薩
【現代漢語翻譯】 現代漢語譯本 《思益經》說，諸佛出現於世，不是爲了讓眾生脫離生死進入涅槃（nirvana，寂滅），而是爲了度化眾生對生死和涅槃的兩種錯誤見解。 《現寶藏經》中，文殊師利（Manjushri，智慧的象徵）說：『大德迦葉（Mahakasyapa，佛陀的十大弟子之一），比如一個人得了熱病，這個人會胡言亂語。這其中難道是有天神或鬼怪附身嗎？有一位高明的醫生，給他喝了酥油，熱病立刻痊癒，停止了胡言亂語。這其中難道是有天神或鬼怪離開了身體嗎？』迦葉回答說：『不是的。』 文殊師利繼續說：『世間也是如此，眾生顛倒，患了熱病，執著于無我卻認為有我，安住在『我想』之中，因此流轉于生死輪迴。所以如來（Tathagata，佛陀的稱號）出現於世，隨順眾生的根器和喜好，宣說相應的法門，使他們瞭解『我想』的虛妄，斷除顛倒，為這些眾生演說佛法。他們聽聞佛法后，去除一切妄想，不再執著，瞭解『我想』的虛妄后，就能超越諸種煩惱的洪流，到達解脫的彼岸，這就被稱為涅槃。』 文殊師利反問道：『在這涅槃之中，難道還有我及眾生，壽命和養育，人和丈夫，可以進入涅槃嗎？』迦葉回答說：『沒有。』文殊師利說：『爲了這個利益，如來才出現於世，只是爲了顯示平等之相，不是爲了生，也不是爲了滅，只是爲了讓眾生了解煩惱的虛幻不實。』 解釋：如來出現於世，只是爲了顯示平等之相。那些執著于虛妄的痛苦而尋求解脫，希望通過聖人的標準來修行的人，都是妄我的作為，是情識的分辨。因此，偉大的佛陀垂跡於世，只是爲了指示正宗，破除妄我，而顯現真我的門徑，斥責情識，而回歸清凈的識性。真我和清凈的識性，就是平等之相。因為清凈的識性斷絕了分別，真我沒有執著的情感。斷絕了分別，差別自然消失；沒有執著的情感，平等自然顯現。 《首楞嚴經》（Surangama Sutra）說：『由於你們無始以來的心性狂亂，錯誤的知見妄動而生髮，生髮了妄見而不停止，勞累了見性而生髮了塵垢，就像勞累了眼睛，就會產生狂花。在湛然精明的本性中，無緣無故地生起錯亂。一切世間的山河大地，生死涅槃，都是這種狂亂勞累的顛倒幻象。』 《大般若經》（Mahaprajnaparamita Sutra）說：『佛說：善現（Subhuti，佛陀的十大弟子之一），一切法都以無生無作為歸趣。』諸位菩薩
【English Translation】 English version The Si Yi Jing (Scripture on Contemplation) says: 'The Buddhas appear in the world not to cause sentient beings to be born from samsara (birth and death) and enter nirvana (liberation), but only to liberate sentient beings from the two views of samsara and nirvana.' The Xian Bao Zang Jing (Sutra of Manifesting the Treasure Trove) says: 'Manjushri (wisdom personified) said: 'Great Kashyapa (one of the Buddha's ten great disciples), it is like a person with a fever who speaks all kinds of nonsense. Is there a deva (god) or ghost possessing them? A great physician gives that person ghee (clarified butter) to drink, and the fever immediately subsides, and they stop speaking nonsense. Is there a deva or ghost leaving them?' Kashyapa replied: 'No.' Manjushri continued: 'The world is also like this. Sentient beings are deluded, suffering from the fever of clinging to the idea of 'I' when there is no 'I', dwelling in the 'I-thought', and thus transmigrating in samsara. Therefore, the Tathagata (Buddha) appears in the world, according to their forms and colors, expounding the dharma (teachings) that corresponds to their understanding, knowing and understanding the 'I-thought', cutting off delusion, and expounding the dharma for those sentient beings. After hearing the dharma, they remove all thoughts, have no attachments, and after understanding the 'I-thought', they cross over all streams and reach the other shore, which is called nirvana.' Manjushri asked: 'In this nirvana, are there 'I' and sentient beings, life and nourishment, people and husbands, who can enter nirvana?' Kashyapa replied: 'No.' Manjushri said: 'For this benefit, the Tathagata appears in the world, only to show the aspect of equality, not for birth, not for extinction, but only to let sentient beings understand that afflictions are unreal.' Explanation: The Tathagata appears in the world only to show the aspect of equality. Those who cling to illusory suffering and seek liberation, hoping to cultivate according to the standards of the sages, are all actions of the deluded 'I', the discrimination of emotions and consciousness. Therefore, the Great Hero (Buddha) left traces in the world, only to indicate the true tradition, to break the deluded 'I' and reveal the path of the true 'I', to rebuke emotions and consciousness and return to pure consciousness. The true 'I' and pure consciousness are the aspect of equality. Because pure consciousness cuts off discrimination, the true 'I' has no clinging emotions. Because discrimination is cut off, differences naturally disappear; because there are no clinging emotions, equality naturally appears. The Surangama Sutra says: 'Because of your beginningless mind-nature being confused and disordered, knowledge and views arise falsely. Arising falsely without ceasing, laboring the seeing-nature gives rise to dust. Like laboring the eyes, there will be mad flowers. In the clear and bright essence, confusion arises without cause. All the mountains, rivers, lands, birth, death, and nirvana in the world are all inverted appearances of this mad labor.' The Mahaprajnaparamita Sutra says: 'The Buddha said: 'Subhuti (one of the Buddha's ten great disciples), all dharmas (teachings) take non-arising and non-action as their goal.' All bodhisattvas (enlightenment beings)
摩訶薩。于如是趣。不可超越。何以故。無起無作中。趣與非趣。不可得故。大集經云。佛言。若有菩薩。成就自然慧。方便。而求菩提。於此五陰中。為如實覺。故求于菩提。是菩薩知色無常。而行佈施。乃至受想行識亦如是。知識無常。應行佈施。知識苦。知識無我。知識鈍。知識無智。知識如幻。知識如野馬。知識如水中月。知識如夢。知識如影。知識如響。知識如旋火輪。知識無我。知識無眾生。知識無命。知識無人。知識無主。知識無養。知識如空。知識無相。知識無愿。知識無作。知識無生。知識無起。知識無出。知識無形。知識寂靜。知識離。知識無終。知識無成。知識與虛空等。乃至知識如涅槃性。而行佈施。菩薩如是行施時。以施離故知識亦離。以識離故。知施亦離。以識施離故。知愿亦離。以愿離故。知識施愿亦離。以識施愿離故。知菩提亦離。以菩提離故。知識施愿離。而知一切法同菩提性。善男子。是為菩薩出世間檀波羅蜜。是知識空故。一切凡聖萬法皆空。以了此空故。方能行無上菩提。具足十波羅蜜。則悲智圓滿。二利無虧。具此悲智。何所為耶。佛種不斷故。佛種不斷。有何相耶。謂成三德。救護眾生。成就恩德。永斷煩惱。成於斷德。了知諸行。成於智德。是以入此宗鏡。動止唯心
【現代漢語翻譯】 現代漢語譯本： 摩訶薩（偉大的菩薩）。對於這樣的趨向，是不可超越的。為什麼呢？因為在無起無作之中，趨向與非趨向都是不可得的。《大集經》中說，佛說：『如果菩薩成就了自然智慧和方便，而尋求菩提（覺悟），對於這五陰（色、受、想、行、識）中，爲了如實覺悟的緣故而尋求菩提。』這樣的菩薩知道色是無常的，而行佈施（施捨）；乃至受、想、行、識也是這樣，知識是無常的，應當行佈施。知識是苦的，知識是無我的，知識是遲鈍的，知識是無智的，知識如幻象，知識如野馬，知識如水中月，知識如夢，知識如影，知識如響，知識如旋轉的火輪，知識是無我的，知識無眾生，知識無命，知識無人，知識無主，知識無養育者，知識如虛空，知識無相，知識無愿，知識無作，知識無生，知識無起，知識無出，知識無形，知識寂靜，知識遠離，知識無終結，知識無成就，知識與虛空相等，乃至知識如涅槃（寂滅）的本性，而行佈施。菩薩像這樣行佈施時，因為施捨是遠離的，所以知識也是遠離的。因為知識是遠離的，所以知道施捨也是遠離的。因為知識和施捨是遠離的，所以知道愿也是遠離的。因為愿是遠離的，所以知識、施捨和愿也是遠離的。因為知識、施捨和愿是遠離的，所以知道菩提也是遠離的。因為菩提是遠離的，所以知識、施捨和愿是遠離的，而知道一切法與菩提的本性相同。善男子，這就是菩薩出世間的檀波羅蜜（佈施的圓滿）。因為知識是空性的緣故，一切凡夫、聖人和萬法都是空性的。因爲了解了這個空性，才能行無上菩提，具足十波羅蜜（十種圓滿的修行），那麼悲心和智慧就圓滿了，自利利他二者都沒有虧缺。具足了這樣的悲心和智慧，是爲了什麼呢？爲了佛種不斷絕的緣故。佛種不斷絕，有什麼相呢？就是成就三德：救護眾生，成就恩德；永遠斷除煩惱，成就斷德；了知諸行，成就智德。因此進入這宗鏡，一舉一動都唯是心。
【English Translation】 English version: Mahasattva (Great Being). Such a course is insurmountable. Why? Because in non-arising and non-doing, course and non-course are unattainable. The Mahasamghata Sutra says, the Buddha said: 'If a Bodhisattva (Enlightenment Being) achieves natural wisdom and skillful means, and seeks Bodhi (Enlightenment), regarding these five skandhas (form, feeling, perception, mental formations, consciousness), seeks Bodhi for the sake of truly awakening.' Such a Bodhisattva knows that form is impermanent, and practices Dana (giving); even so are feeling, perception, mental formations, and consciousness. Knowing that consciousness is impermanent, one should practice Dana. Knowing that consciousness is suffering, knowing that consciousness is without self, knowing that consciousness is dull, knowing that consciousness is without wisdom, knowing that consciousness is like an illusion, knowing that consciousness is like a mirage, knowing that consciousness is like the moon in water, knowing that consciousness is like a dream, knowing that consciousness is like a shadow, knowing that consciousness is like an echo, knowing that consciousness is like a whirling fire wheel, knowing that consciousness is without self, knowing that consciousness is without sentient beings, knowing that consciousness is without life, knowing that consciousness is without person, knowing that consciousness is without a master, knowing that consciousness is without a nurturer, knowing that consciousness is like space, knowing that consciousness is without characteristics, knowing that consciousness is without wishes, knowing that consciousness is without action, knowing that consciousness is without birth, knowing that consciousness is without arising, knowing that consciousness is without exit, knowing that consciousness is without form, knowing that consciousness is tranquil, knowing that consciousness is detached, knowing that consciousness is without end, knowing that consciousness is without accomplishment, knowing that consciousness is equal to space, even knowing that consciousness is like the nature of Nirvana (liberation), and practices Dana. When a Bodhisattva practices Dana in this way, because giving is detached, so consciousness is also detached. Because consciousness is detached, so knowing giving is also detached. Because consciousness and giving are detached, so knowing wish is also detached. Because wish is detached, so consciousness, giving, and wish are also detached. Because consciousness, giving, and wish are detached, so knowing Bodhi is also detached. Because Bodhi is detached, so consciousness, giving, and wish are detached, and knowing that all dharmas (phenomena) are the same as the nature of Bodhi. Good man, this is the Bodhisattva's transcendental Dana Paramita (perfection of giving). Because consciousness is empty, all ordinary beings, sages, and all dharmas are empty. Because one understands this emptiness, one can practice unsurpassed Bodhi, possessing the ten Paramitas (ten perfections), then compassion and wisdom are complete, and benefiting oneself and others is without deficiency. Having such compassion and wisdom, what is it for? It is for the sake of the Buddha-seed not being cut off. What is the sign of the Buddha-seed not being cut off? It is to achieve the three virtues: saving sentient beings, achieving the virtue of grace; eternally cutting off afflictions, achieving the virtue of severance; understanding all actions, achieving the virtue of wisdom. Therefore, entering this Mirror of the Source, every movement and stillness is only mind.'
。更無一法而能破壞。如大虛空藏所問經云。譬如有情。于空中行。而彼虛空無有破壞。如是一切有情。于真如中行。而彼真如無有斷壞。菩薩如是。由以智故。於色於法。以真如印之。不于真如間斷破壞。是為菩薩以如來印。印于真如。不間斷善巧智故。
問。歸命三寶。是仗他勝緣。四諦法門。依真俗二境。乃至三乘三藏。六度六通。三十七品助道之門。十八不共果位之法。云何總歸一心正義。而悉圓通。
答。諸聖以無為而得名。圓修以無作而成行。不分別諸境。是真調伏心。了一切法空。則常在三昧。超日三昧經云。知色心空。得佛何難。斯之謂矣。故知一切諸法頗有不由心者。心攝一切。如如意珠。無不具足。且論三寶。義廣恒沙。今依古德。約五教門。略論同別二種三寶。一約觀別論三寶者。一小乘。以妄心即空為佛寶。寂滅為法寶。無諍為僧寶。二大乘初教。妄心不可得為佛寶。離思惟為法寶。無我為僧寶。三終教。妄心無自性。無礙自在為佛寶。以是寥廓名法寶。以無所求為僧寶。四頓教。以妄心本無生為佛寶。絕念為法寶。無分別為僧寶。五一乘圓教。以妄心起無初相不動為佛寶。以無非是為法寶。以無非是為僧寶。二同體三寶者。一小乘。約立事就義門。以末歸本故。佛體上覺照義
【現代漢語翻譯】 現代漢語譯本：沒有任何一種方法可以破壞它。《大虛空藏所問經》中說：『譬如有情在空中行走，而那虛空不會因此而受到破壞。同樣，一切有情在真如（Tathata，事物的真實本性）中行走，而那真如也不會因此而斷絕或毀壞。』菩薩（Bodhisattva，為救度眾生而修行的人）也是這樣，因為有智慧，所以對於色（Rupa，物質現象）和法（Dharma，佛法），都用真如之印來印證，不會在真如中產生間斷或破壞。這就是菩薩用如來（Tathagata，佛的稱號之一）之印，印在真如上，不會間斷的善巧智慧。 問：歸命三寶（Triratna，佛、法、僧），是憑藉他力殊勝的因緣；四諦法門（Four Noble Truths，苦、集、滅、道），是依據真諦和俗諦兩種境界；乃至三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）三藏（Tripitaka，經、律、論），六度（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）六通（Six Supernormal Powers，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），三十七品助道之門（Thirty-seven Limbs of Enlightenment，四念處、四正勤、四如意足、五根、五力、七菩提分、八正道分），十八不共果位之法（Eighteen Unshared Qualities of a Buddha），如何總歸於一心正義，而全部圓融貫通？ 答：諸聖者以無為（Asamskrta，不造作）而得名，圓滿的修行以無作（無所作為）而成辦。不分別諸境，是真正調伏心。瞭解一切法空（Sunyata，空性），就常在三昧（Samadhi，禪定）。《超日三昧經》中說：『知色心空，得佛何難？』說的就是這個道理。所以要知道一切諸法沒有不由心所生的。心能攝持一切，就像如意珠（Cintamani，能如意生出寶物的寶珠），無不具足。且說三寶，其義理廣大如恒河沙數。現在依據古德的說法，約五教門，略論同體和差別兩種三寶。一、約觀行差別論三寶：一、小乘（Hinayana），以妄心即空為佛寶，寂滅（Nirvana，涅槃）為法寶，無諍為僧寶。二、大乘初教，妄心不可得為佛寶，離思惟為法寶，無我（Anatta，無我）為僧寶。三、終教，妄心無自性，無礙自在為佛寶，以是寥廓名法寶，以無所求為僧寶。四、頓教，以妄心本無生為佛寶，絕念為法寶，無分別為僧寶。五、一乘圓教，以妄心起無初相不動為佛寶，以無非是為法寶，以無非是為僧寶。二、同體三寶：一、小乘，約立事就義門，以末歸本故，佛體上覺照義
【English Translation】 English version: There is no method that can destroy it. As the Mahā-śūnyatā-garbha-praśna Sūtra says: 'For example, sentient beings walk in the sky, but that sky is not destroyed. Similarly, all sentient beings walk in Tathata (the true nature of things), but that Tathata is not cut off or destroyed.' Bodhisattvas (beings who practice to save all sentient beings) are like this, because they have wisdom, they use the seal of Tathata to seal Rupa (form, material phenomena) and Dharma (teachings), and they do not create interruptions or destruction in Tathata. This is the Bodhisattva using the seal of Tathagata (one of the titles of the Buddha) to seal Tathata, without interrupting skillful wisdom. Question: Taking refuge in the Triratna (Three Jewels: Buddha, Dharma, Sangha) relies on the superior conditions of other power; the Four Noble Truths (suffering, accumulation, cessation, path) are based on the two realms of truth and conventional truth; even the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and Tripitaka (Sutras, Vinaya, Shastras), the Six Paramitas (giving, morality, patience, diligence, meditation, wisdom), the Six Supernormal Powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows), the Thirty-seven Limbs of Enlightenment (four foundations of mindfulness, four right exertions, four bases of miraculous power, five roots, five powers, seven factors of enlightenment, eightfold noble path), and the Eighteen Unshared Qualities of a Buddha, how can they all be attributed to the correct meaning of one mind and be completely and perfectly interconnected? Answer: The sages are named by Asamskrta (unconditioned), and complete cultivation is accomplished by non-action. Not distinguishing between realms is true taming of the mind. Understanding that all Dharmas are empty (Sunyata, emptiness) means always being in Samadhi (meditation). The Surya-vyuha Samadhi Sutra says: 'Knowing that form and mind are empty, what difficulty is there in attaining Buddhahood?' This is what it means. Therefore, know that all Dharmas are not born without the mind. The mind encompasses everything, like a Cintamani (wish-fulfilling jewel), complete in every way. Furthermore, the meaning of the Triratna is as vast as the sands of the Ganges. Now, according to the ancient masters, based on the five teachings, we will briefly discuss the two types of Triratna: the same essence and the different aspects. First, discussing the differences in the Triratna based on practice: 1. Hinayana (Small Vehicle), takes the illusory mind as empty as the Buddha Jewel, Nirvana (extinction) as the Dharma Jewel, and non-contention as the Sangha Jewel. 2. The initial teaching of Mahayana, takes the unobtainable illusory mind as the Buddha Jewel, detachment from thought as the Dharma Jewel, and Anatta (no-self) as the Sangha Jewel. 3. The final teaching, takes the illusory mind as without self-nature, unobstructed and free as the Buddha Jewel, takes this vastness as the Dharma Jewel, and takes non-seeking as the Sangha Jewel. 4. The sudden teaching, takes the illusory mind as originally unborn as the Buddha Jewel, cessation of thought as the Dharma Jewel, and non-discrimination as the Sangha Jewel. 5. The perfect teaching of the One Vehicle, takes the illusory mind as arising without an initial appearance and unmoving as the Buddha Jewel, takes 'nothing is not it' as the Dharma Jewel, and takes 'nothing is not it' as the Sangha Jewel. Second, the Triratna of the same essence: 1. Hinayana, based on establishing things according to meaning, because returning to the origin, the Buddha body has the meaning of awakening and illumination.
邊為佛寶。軌則義邊為法寶。違諍過盡為僧寶。二初教。約會事從理門。以能見三寶差別相即平等故。以真空為佛寶。此空離自他為法寶。此離無二為僧寶。三終教。約理事融顯門。以即事中有理。理中有事故。以本覺為佛寶。恒沙性德為法寶。性德不二為僧寶。四頓教。約絕相理實門。以三寶無為相與虛空等故為佛。佛即是法。法即是僧。五圓教。約融通無礙門。以法界諸法。無不是寶故。以覺故。約義而論皆佛寶。軌則而言。無非是法。和合而言。無不是僧。是以不動真心。成一體三寶。雖約機開五教。隨智各不同。然不離一心門。而分同別理。所以教中。但云自歸依佛等。終不云歸依於他。故云自性不歸。無所歸處。夫歸者。是還原義。眾生六根。從一心起。既背自原。馳散六塵。今舉命根總攝六情。還歸其本一心之原。故曰歸命一心。即具三寶。夫一體三寶者。只是一心。心性自能覺照。即佛寶。心體本自性離名法寶。心體無二即僧寶。思益經云。知法名為佛。知離名為法。知無為名僧。是菩薩遍行。知法名為佛者。即是真佛法身如來。佛即是法故。法即是佛。亦猶如來者。即諸法如義。次應問言。法即是佛。于義已解。何者是法故。次句云。離即是法。以一切法本性離故。心體離念。即是覺故。次應問言。
【現代漢語翻譯】 現代漢語譯本 邊（指邊界、方面）可以視為佛寶（Buddha Jewel）。軌則義邊（指軌則、法則的意義方面）可以視為法寶（Dharma Jewel）。違諍過盡（指遠離爭端過失）可以視為僧寶（Sangha Jewel）。 二、初教（Hinayana teaching）。從理門（truth aspect）約會事（phenomena）。因為能見到三寶差別相即是平等之故。以真空（emptiness）為佛寶。此空（emptiness）離自他（self and other）為法寶。此離（separation）無二（non-duality）為僧寶。 三、終教（Culmination teaching）。約理事融顯門（principle and phenomena interpenetration）。因為即事中有理（principle exists within phenomena），理中有事（phenomena exists within principle）之故。以本覺（original enlightenment）為佛寶。恒沙性德（countless inherent virtues）為法寶。性德不二（non-duality of inherent virtues）為僧寶。 四、頓教（Sudden teaching）。約絕相理實門（absolute truth）。因為三寶無為相（unconditioned nature）與虛空相等，所以佛（Buddha）即是法（Dharma）。法（Dharma）即是僧（Sangha）。 五、圓教（Perfect teaching）。約融通無礙門（perfect interpenetration）。因為法界諸法（all phenomena in the Dharma Realm），沒有不是寶的。以覺（enlightenment）的緣故，從意義上來說都是佛寶。從軌則（rules）來說，沒有不是法（Dharma）。從和合（harmony）來說，沒有不是僧（Sangha）。所以不動真心（immovable true mind），成就一體三寶（one body of the Three Jewels）。 雖然根據根機開啟五教（five teachings），隨著智慧各有不同，但不離一心門（one mind），而分同別理（different principles）。所以教中，只說『自歸依佛』等，始終不說歸依於他。所以說自性不歸，無所歸處。所謂『歸』，是還原義。眾生六根（six senses），從一心（one mind）而起。既然背離自原（original source），馳散六塵（six sense objects）。現在舉命根（life force）總攝六情（six emotions），還歸其本一心之原（original source of one mind）。所以說歸命一心，即具三寶。所謂一體三寶，只是一心。心性自能覺照，即佛寶。心體本自性離名法寶。心體無二即僧寶。 《思益經》（Vimalakirti Sutra）云：『知法名為佛，知離名為法，知無為名僧，是菩薩遍行。』知法名為佛者，即是真佛法身如來。佛即是法故，法即是佛。亦猶如來者，即諸法如義。接下來應該問，法即是佛，在意義上已經理解。什麼是法呢？下一句說，離即是法。因為一切法本性離故。心體離念，即是覺故。接下來應該問。
【English Translation】 English version The side (referring to boundary or aspect) can be regarded as the Buddha Jewel. The side of rules and principles can be regarded as the Dharma Jewel. The complete absence of disputes and faults can be regarded as the Sangha Jewel. Two, the Hinayana teaching. Approaching phenomena from the aspect of truth. Because one can see that the differentiated appearances of the Three Jewels are in fact equal. Emptiness is regarded as the Buddha Jewel. This emptiness, separate from self and other, is the Dharma Jewel. This separation, without duality, is the Sangha Jewel. Three, the Culmination teaching. Approaching the interpenetration of principle and phenomena. Because principle exists within phenomena, and phenomena exists within principle. Original enlightenment is regarded as the Buddha Jewel. Countless inherent virtues are the Dharma Jewel. The non-duality of inherent virtues is the Sangha Jewel. Four, the Sudden teaching. Approaching absolute truth. Because the unconditioned nature of the Three Jewels is equal to space, therefore the Buddha is the Dharma. The Dharma is the Sangha. Five, the Perfect teaching. Approaching perfect interpenetration. Because all phenomena in the Dharma Realm are treasures. Due to enlightenment, from the perspective of meaning, all are Buddha Jewels. From the perspective of rules, there is nothing that is not the Dharma. From the perspective of harmony, there is nothing that is not the Sangha. Therefore, the immovable true mind accomplishes the one body of the Three Jewels. Although the five teachings are opened according to the capacity of beings, and wisdom varies, they do not depart from the one mind, and different principles are distinguished. Therefore, in the teachings, it is only said 'take refuge in the Buddha oneself,' and never said to take refuge in others. Therefore, it is said that the self-nature does not return, there is nowhere to return. The so-called 'return' is the meaning of restoration. The six senses of sentient beings arise from the one mind. Since they turn away from their original source and scatter to the six sense objects, now, by taking the life force and encompassing the six emotions, they return to the original source of the one mind. Therefore, it is said that taking refuge in the one mind is to possess the Three Jewels. The so-called one body of the Three Jewels is just the one mind. The mind-nature can naturally awaken and illuminate, which is the Buddha Jewel. The mind-essence is inherently separate from names, which is the Dharma Jewel. The non-duality of the mind-essence is the Sangha Jewel. The Vimalakirti Sutra says: 'Knowing the Dharma is called Buddha, knowing separation is called Dharma, knowing non-action is called Sangha, this is the universal practice of Bodhisattvas.' Knowing the Dharma is called Buddha, which is the true Buddha, the Dharmakaya Tathagata. The Buddha is the Dharma, therefore the Dharma is the Buddha. Also, the Tathagata is the suchness of all dharmas. Next, one should ask, the Dharma is the Buddha, the meaning is already understood. What is the Dharma? The next sentence says, separation is the Dharma. Because the inherent nature of all dharmas is separation. The mind-essence is separate from thoughts, which is enlightenment. Next, one should ask.
法本自離。則無所修。何得有僧。次解云。知無為名僧。無為即法。法本自離。由知無為。故得成僧。故大品經云。由知諸法空。分別須菩提等。故大般若經云。般若甚深。知一切法本性離故。又文殊云。如佛世尊。堪受供養。以於一切法覺實性故。是故經云。如實覺一切法。名為大舍。釋曰。於一切法見心自性。即是如實究竟之覺。即是頓成佛義。三寶常現世間義。真實慈義。同體悲義。大喜舍義。具足檀波羅蜜義。一切願行成就義。
又璨大師問可大師曰。但見和尚。即知是僧。未審何者是佛。云何為法。
答曰。是心是佛。是心是法。法佛無二。汝知之乎。若有不信如上所引祖佛誠言。一體三寶歸依自心之旨。不唯後果永墮泥犁。亦乃現受人間華報。如大涅槃經云。佛告迦葉菩薩。善男子。汝今不應如諸聲聞凡夫人分別三寶。於此大乘。無有三歸分別之相。所以者何。于佛性中。即有法僧。為欲化度聲聞凡夫故。分別說三歸異相。又云。若有不識三寶常存。以是因緣唇口乾燋。如人口爽。不知甜苦辛醋鹹淡六味差別。一切眾生。愚癡無智。不識三寶是長存法。是故名為唇口乾燋。複次善男子。若有眾生。不知如來是常住者。當知是人則為生盲。若知如來是常住者。如是之人。雖有肉眼。我說是等名
【現代漢語翻譯】 現代漢語譯本：法的本體本來就是遠離一切相的，因此沒有什麼可以修習的。如果這樣，又怎麼會有僧的存在呢？解釋是：了知『無為』就叫做僧。『無為』就是法。法的本體本來就是遠離一切相的，因爲了知『無為』，所以才能成就僧。所以《大品經》（Mahāprajñāpāramitā Sūtra）說：『由於了知諸法是空性的，才能分別須菩提（Subhūti）等人。』所以《大般若經》（Mahāprajñāpāramitā Sūtra）說：『般若（Prajñā）非常深奧，因為它了知一切法的本性是遠離一切相的。』又文殊（Mañjuśrī）菩薩說：『如佛世尊（Buddha），堪受供養，因為他對一切法覺悟了真實的自性。』所以經上說：『如實地覺悟一切法，就叫做大舍（mahādāna）。』解釋說：在一切法中見到心的自性，就是如實究竟的覺悟，就是頓悟成佛的意義，三寶（Triratna）常在世間的意義，真實的慈悲的意義，同體大悲的意義，大喜大舍的意義，具足檀波羅蜜（dānapāramitā）的意義，一切願行成就的意義。 又璨大師問可大師說：『只是見到和尚（Upādhyāya），就知道是僧（Saṃgha）。不知道什麼是佛（Buddha），什麼是法（Dharma）？』 回答說：『是心是佛，是心是法，法和佛沒有分別，你知道嗎？』如果有人不相信上面所引用的祖師和佛的誠實之言，不相信一體三寶歸依自心的宗旨，不僅後果是永遠墮入泥犁（naraka），而且現在也會受到人間的惡報。如《大涅槃經》（Mahāparinirvāṇa Sūtra）說：佛告訴迦葉（Kāśyapa）菩薩：『善男子，你們現在不應該像那些聲聞（Śrāvaka）和凡夫一樣分別三寶。在這大乘（Mahāyāna）中，沒有三歸（triśaraṇa）分別的相。為什麼呢？因為在佛性（Buddhatā）中，就包含了法和僧。爲了化度聲聞和凡夫，才分別說三歸的不同的相。』又說：『如果有人不認識三寶是常存的，因為這個原因，嘴唇和口會幹燥。就像人失去了味覺，不知道甜、苦、辛、醋、咸、淡六種味道的差別。一切眾生，愚癡沒有智慧，不認識三寶是長存的法，所以叫做嘴唇和口乾燥。』再次，善男子，如果有的眾生不知道如來（Tathāgata）是常住的，應當知道這個人就是天生的盲人。如果知道如來是常住的，這樣的人，雖然有肉眼，我也說他們是...
【English Translation】 English version: The essence of Dharma is inherently detached, thus there is nothing to cultivate. How then can there be Sangha (community of practitioners)? The explanation is: Knowing 'non-action' (wuwei) is called Sangha. 'Non-action' is Dharma. The essence of Dharma is inherently detached. Because of knowing 'non-action', one can achieve Sangha. Therefore, the Mahāprajñāpāramitā Sūtra says: 'Because of knowing that all dharmas are empty, one can distinguish Subhūti (a disciple of the Buddha) and others.' Therefore, the Mahāprajñāpāramitā Sūtra says: 'Prajñā (wisdom) is very profound because it knows that the inherent nature of all dharmas is detached.' Furthermore, Mañjuśrī (Bodhisattva of wisdom) says: 'Like the World Honored One, the Buddha, he is worthy of offerings because he has awakened to the true nature of all dharmas.' Therefore, the sutra says: 'To truly awaken to all dharmas is called great giving (mahādāna).' The explanation is: Seeing the self-nature of the mind in all dharmas is truly the ultimate awakening, which is the meaning of sudden enlightenment to Buddhahood, the meaning of the Three Jewels (Triratna) constantly appearing in the world, the meaning of true loving-kindness, the meaning of great compassion as one body, the meaning of great joy and great giving, the meaning of fulfilling the dānapāramitā (perfection of giving), and the meaning of the accomplishment of all vows and practices. Furthermore, Master Can asked Master Ke, 'Just seeing the Upādhyāya (teacher), one knows it is Sangha. I don't know what is Buddha (enlightened one) and what is Dharma (teachings)?' The answer is: 'This mind is Buddha, this mind is Dharma, Dharma and Buddha are not two. Do you know this?' If someone does not believe the sincere words of the ancestral teachers and Buddhas quoted above, and does not believe in the principle of the one-body Three Jewels taking refuge in one's own mind, not only will the consequences be eternal falling into naraka (hell), but also one will receive evil retribution in the human realm in this life. As the Mahāparinirvāṇa Sūtra says: The Buddha told Kāśyapa (a disciple of the Buddha) Bodhisattva: 'Good son, you should not now distinguish the Three Jewels like those Śrāvakas (hearers) and ordinary people. In this Mahāyāna (great vehicle), there is no distinguishing aspect of the three refuges (triśaraṇa). Why? Because in the Buddhatā (Buddha-nature), Dharma and Sangha are already included. In order to transform and liberate Śrāvakas and ordinary people, the different aspects of the three refuges are separately explained.' It also says: 'If someone does not recognize that the Three Jewels are eternal, because of this reason, their lips and mouth will be dry. It is like a person losing their sense of taste, not knowing the difference between the six flavors of sweet, bitter, spicy, sour, salty, and bland. All sentient beings, foolish and without wisdom, do not recognize that the Three Jewels are eternal dharmas, therefore it is called dry lips and mouth.' Furthermore, good son, if there are sentient beings who do not know that the Tathāgata (the thus-gone one) is permanent, you should know that this person is born blind. If they know that the Tathāgata is permanent, even though such people have physical eyes, I say that they are...
為天眼。又若決定直心信伏。入宗鏡中。于剎那間唸唸見一心三寶。常現世間。或障重遮深。任經塵劫。終不省信。尚不聞三寶之名。豈遇一真之道。如法華經偈云。眾生既信伏。質直意柔軟。一心欲見佛。不自惜身命。時我及眾僧。俱出靈鷲山。我時語眾生。常在此不滅。以方便力故。現有滅不滅。乃至是諸罪眾生。以惡業因緣。過阿僧祇劫。不聞三寶名。諸有修功德。柔和質直者。則皆見我身。在此而說法。故知親見佛親聞法人難得。阿難二十年為佛侍者。尚不見佛面。唯觀救世者。輪迴六趣中。又但與緣心聽法。此法亦緣。非得法性。如大寶積經云。實行沙門。以正法身。尚不見佛。何況形色。以空遠離。尚不見法。何況貪著音聲言語。以無為法。尚不見僧。何況當見有和合眾。又舍利弗。問諸比丘。汝等從何聞法。答。無有五陰。十二入。十八界。從是聞法。又問。汝等為誰弟子。答。無得無知者是彼弟子。是以悟者方知。非言所示。又心為苦實際。名苦諦。心性無和合。名集諦。心本寂滅。名滅諦。心本圓通。名道諦。觀心空。出聲聞乘。觀心假。出菩薩乘。觀心中。出諸佛乘。觀實相心。非色非心。不同頑礙。故非色。不同受等妄情分別。故非心。非色非心。以為戒體。出律藏。廣博嚴凈經云。若能持此
經。具足一切戒。金剛三昧經。明悟本覺者。佛言。如是之人。不存二相。雖不出家。不住在家。雖無法服。雖不具戒。能以自心無為。自恣而獲聖果。大寶積經云。文殊師利言。一切諸法。畢竟寂滅。心寂滅故。名究竟毗尼。又云。若不得心。則不念戒。若不念戒。則不思慧。若不思慧。則無復起一切疑惑。既無疑惑。則不持戒。若不持戒。是則名為真持戒也。文殊師利所問經云。若以心。分別男女非男非女等。是菩薩犯波羅夷。菩薩瓔珞本業經云。一切菩薩凡聖戒。盡心為體。是故心亦盡。戒亦盡。心無盡故。戒亦無盡。大乘千缽大教王經云。一者如來一切心法。金剛自性。本來清凈。畢竟寂滅。菩薩若於大乘性中。能持十重戒者。覺心真凈。了見心性無染無著。是故菩薩能持十重戒者。是則名為不壞毗尼。又一切善惡等法。可軌可持。出經藏。觀心能研妙義。出論藏。是以檀因心舍。圓清凈之施門。戒因心持。成自性之凈律。辱因心受。具無生之大忍。進因心作。備牢強之進門。能觀心性。名為上定。則禪因心發。般若靈鑒。窮幽洞微。則智從心起。即六度門。故經云。空心不動。具足六波羅蜜。何者。經云。無可與者。名為佈施。豈心外有法。可住相耶。經偈云。戒性如虛空。持者為迷倒。寧執事法分持犯耶
【現代漢語翻譯】 現代漢語譯本： 經。《具足一切戒》（Juzuyiqie jie，意為：圓滿一切戒律）。《金剛三昧經》（Jingang Sanmei Jing，意為：金剛三昧經）。明悟本覺者。佛言：『如是之人，不存二相。雖不出家，不住在家。雖無法服，雖不具戒，能以自心無為，自恣而獲聖果。』 《大寶積經》（Da Baoji Jing，意為：大寶積經）云：『文殊師利（Wenshu Shili，意為：文殊菩薩）言，一切諸法，畢竟寂滅。心寂滅故，名究竟毗尼（Pini，意為：戒律）。』又云：『若不得心，則不念戒。若不念戒，則不思慧。若不思慧，則無復起一切疑惑。既無疑惑，則不持戒。若不持戒，是則名為真持戒也。』 《文殊師利所問經》（Wenshu Shili Suowen Jing，意為：文殊師利所問經）云：『若以心，分別男女非男非女等，是菩薩犯波羅夷（Poluoyi，意為：斷頭罪）。』 《菩薩瓔珞本業經》（Pusa Yingluo Benye Jing，意為：菩薩瓔珞本業經）云：『一切菩薩凡聖戒，盡心為體。是故心亦盡，戒亦盡。心無盡故，戒亦無盡。』 《大乘千缽大教王經》（Dacheng Qianbo Dajiao Wang Jing，意為：大乘千缽大教王經）云：『一者如來一切心法，金剛自性，本來清凈，畢竟寂滅。菩薩若於大乘性中，能持十重戒者，覺心真凈，了見心性無染無著。是故菩薩能持十重戒者，是則名為不壞毗尼。』 又一切善惡等法，可軌可持，出經藏。觀心能研妙義，出論藏。是以檀因心舍，圓清凈之施門。戒因心持，成自性之凈律。辱因心受，具無生之大忍。進因心作，備牢強之進門。能觀心性，名為上定。則禪因心發，般若靈鑒，窮幽洞微。則智從心起，即六度門。 故經云：『空心不動，具足六波羅蜜（Boluomi，意為：六度）。』何者？經云：『無可與者，名為佈施。』豈心外有法，可住相耶？經偈云：『戒性如虛空，持者為迷倒。寧執事法分持犯耶？』
【English Translation】 English version: Sutra. 'Juzuyiqie jie' (meaning: Fully possessing all precepts). 'Jingang Sanmei Jing' (meaning: Vajra Samadhi Sutra). Those who clearly understand the original enlightenment. The Buddha said: 'Such a person does not dwell on duality. Although not a monk, they do not dwell in household life. Although without monastic robes, although not fully observing the precepts, they can attain the holy fruit through the non-action of their own mind, acting freely.' The 'Da Baoji Jing' (meaning: The Great Treasure Accumulation Sutra) says: 'Manjushri (Wenshu Shili, meaning: Manjushri Bodhisattva) said, all dharmas are ultimately quiescent. Because the mind is quiescent, it is called ultimate Vinaya (Pini, meaning: discipline).』 It also says: 『If one does not attain the mind, then one does not contemplate the precepts. If one does not contemplate the precepts, then one does not contemplate wisdom. If one does not contemplate wisdom, then one will no longer give rise to all doubts. Since there are no doubts, then one does not uphold the precepts. If one does not uphold the precepts, this is called truly upholding the precepts.』 The 'Wenshu Shili Suowen Jing' (meaning: Manjushri's Questions Sutra) says: 'If with the mind, one distinguishes between male, female, neither male nor female, etc., that Bodhisattva commits a Parajika (Poluoyi, meaning: defeat).' The 'Pusa Yingluo Benye Jing' (meaning: Bodhisattva Garland Fundamental Karma Sutra) says: 'All Bodhisattva mundane and supramundane precepts take the exhausted mind as their essence. Therefore, when the mind is exhausted, the precepts are also exhausted. Because the mind is inexhaustible, the precepts are also inexhaustible.' The 'Dacheng Qianbo Dajiao Wang Jing' (meaning: Great Vehicle Thousand Bowls Great Teaching King Sutra) says: 'Firstly, all mind-dharmas of the Tathagata, the Vajra nature, are originally pure and ultimately quiescent. If a Bodhisattva, within the Great Vehicle nature, can uphold the ten major precepts, they awaken to a truly pure mind, and clearly see that the mind-nature is without defilement or attachment. Therefore, if a Bodhisattva can uphold the ten major precepts, this is called indestructible Vinaya.' Furthermore, all dharmas such as good and evil can be followed and upheld, as found in the Sutra Pitaka. Contemplating the mind can investigate profound meanings, as found in the Shastra Pitaka. Therefore, giving is due to the mind's relinquishment, perfecting the pure gate of giving. Precepts are upheld due to the mind, accomplishing the pure discipline of self-nature. Humiliation is endured due to the mind's acceptance, possessing the great forbearance of non-arising. Progress is made due to the mind's action, preparing the firm gate of progress. Being able to contemplate the mind-nature is called supreme Samadhi. Then, Dhyana arises from the mind, and Prajna illuminates like a mirror, thoroughly investigating the subtle and penetrating the hidden. Then, wisdom arises from the mind, which is the gate of the Six Perfections. Therefore, the Sutra says: 'The empty mind is unmoving, fully possessing the Six Paramitas (Boluomi, meaning: Six Perfections).' What is it? The Sutra says: 'There is nothing to give, this is called giving.' How can there be a dharma outside the mind to which one can attach? The Sutra verse says: 'The nature of precepts is like empty space; those who cling to them are deluded. Why cling to the phenomenal law, distinguishing between upholding and violating?'
。經云。忍者。於一剎那盡一切相。及諸所緣。又云。何謂菩薩能行忍辱。佛言。見心相念念滅。豈可伏捺自心。對治前境。而為忍受耶。經偈云。若能心不起。精進無有涯。又云。何謂菩薩能行精進。佛言。求心不可得。寧著有為。妄興勞慮耶。經云。不見心相。名為正定。豈避喧雜。而守靜塵耶。經云。不求諸法性相因緣。是名正慧。寧外徇文言強生知解耶。是知心外見法。盡名外道。故經云。外道樂諸見。若直了自心。則不為諸見所動。如經云。菩薩無所見者。即無所有。無所有者。則一切法。夫言無所見者。非是離一切法。云無所見。即見一切法。而無所見。以無所有。即一切法。一切法。即無所有故。首楞嚴經云。法法何狀。所以經頌云。若能除眼翳。舍離於色想。不見於諸法。則得見如來。大足法師。臨終題壁偈云。實相言思取。真如絕見聞。此是安安處。異學但云云。
宗鏡錄卷第二十六
丙午歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第二十七
慧日永明寺主智覺禪師延壽集
夫身受心法。俱無自性。了不可得。即四念處。觀善不善法從心化生。即四正勤。心性靈通。隱顯自在。即四神足。信心堅固。湛若虛空
【現代漢語翻譯】 現代漢語譯本：經中說，『忍者』（Kshanti，忍辱者）在一剎那間捨棄一切表象以及所有攀緣。經中又說，『什麼是菩薩能行的忍辱？』佛說：『見到心相念念生滅，怎麼可以壓制自己的心，用對治外在環境的方式來忍受呢？』經中的偈語說：『如果心能不起念，精進就沒有止境。』又說，『什麼是菩薩能行的精進？』佛說：『尋求心而不可得，難道要執著于有為法，徒然興起勞苦思慮嗎？』經中說：『不見心相，名為正定』（Samadhi，正確的禪定）。難道要逃避喧囂雜亂，而守護寂靜的塵境嗎？經中說：『不尋求諸法的自性、表象和因緣，這叫做正慧』（Prajna，正確的智慧）。難道要在外追逐文字言語，勉強產生知解嗎？』由此可知，在心外見法，都叫做外道。所以經中說：『外道樂於各種見解，如果直接明瞭自心，就不會被各種見解所動搖。』如經中所說：『菩薩無所見，就是無所有；無所有，就是一切法。』所謂『無所見』，不是離開一切法而說無所見，而是見到一切法而無所見。因為無所有，就是一切法；一切法，就是無所有。』《首楞嚴經》（Śūraṅgama Sūtra）中說：『法法是什麼形狀？』所以經中的頌詞說：『如果能去除眼翳，捨棄對色相的執著，不見諸法，就能見到如來。』大足法師臨終時在墻上題寫的偈語說：『實相可以用言語思慮來獲取，真如超越了見聞。這裡是安身立命之處，其他學說只是空談。』 《宗鏡錄》卷第二十六 丙午年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》 《宗鏡錄》卷第二十七 慧日永明寺住持智覺禪師延壽輯 身體感受和心法，都沒有自性，完全不可得，這就是四念處（Four Foundations of Mindfulness）。觀察善與不善之法從心化生，這就是四正勤（Four Right Exertions）。心性靈通，隱顯自在，這就是四神足（Four Bases of Spiritual Power）。信心堅固，清澈如虛空。
【English Translation】 English version: The sutra says, 'A patient one (Kshanti) relinquishes all appearances and all attachments in an instant.' The sutra also says, 'What is the forbearance that a Bodhisattva practices?' The Buddha said, 'Seeing the mind's appearances arising and ceasing moment by moment, how can one suppress one's own mind and endure by treating external circumstances as something to be overcome?' The verse in the sutra says, 'If the mind can remain unmoving, diligence has no limit.' It also says, 'What is the diligence that a Bodhisattva practices?' The Buddha said, 'Seeking the mind and finding it unattainable, should one cling to conditioned phenomena and vainly give rise to toil and worry?' The sutra says, 'Not seeing the mind's appearances is called right concentration (Samadhi).' Should one avoid noise and confusion and guard a state of quietude and stillness? The sutra says, 'Not seeking the nature, appearances, and conditions of all dharmas is called right wisdom (Prajna).' Should one outwardly pursue literary expressions and forcibly generate understanding?' From this, it is known that seeing dharmas outside the mind is all called external paths. Therefore, the sutra says, 'External paths delight in various views; if one directly understands one's own mind, one will not be moved by various views.' As the sutra says, 'A Bodhisattva who sees nothing is without possessions; being without possessions is all dharmas.' The so-called 'seeing nothing' is not speaking of seeing nothing by being apart from all dharmas, but rather seeing all dharmas and yet seeing nothing. Because being without possessions is all dharmas, and all dharmas are being without possessions.' The Śūraṅgama Sūtra says, 'What is the form of each dharma?' Therefore, the verse in the sutra says, 'If one can remove the eye disease, relinquish attachment to form, and not see dharmas, then one can see the Tathagata.' The Dharma Master Dàzú wrote on the wall before his death, 'The true aspect can be obtained through words and thoughts; true thusness transcends seeing and hearing. This is the place of peace and security; other teachings are merely empty talk.' Zōngjìnglù, Scroll 26 Engraved in the year Bǐngwǔ by the Fēnsī Dàzàng Dūjiān Taisho Tripitaka Volume 48, No. 2016, Zōngjìnglù Zōngjìnglù, Scroll 27 Compiled by Chan Master Zhìjué Yánshòu, Abbot of Huìrì Yǒngmíng Temple Both physical sensations and mental dharmas lack inherent nature and are completely unattainable; this is the Four Foundations of Mindfulness. Observing that good and unwholesome dharmas arise from the mind is the Four Right Exertions. The mind's nature is spiritually penetrating, appearing and disappearing freely; this is the Four Bases of Spiritual Power. Faith is firm and unwavering, clear like empty space.
。即五根五力。覺心不起。即七覺支。直了心性。邪正不幹。即八正道。眼如乃至意如。心境虛融。即六神通。所以舍利弗不達常寂三昧。目連通不現前。說法不當。以未得法空神通故。臺教云。觀於一心欻有一切心。觀一切心倏無諸心。心無有無。通至實相。即神通也。義海云。謂此塵無體。不動塵處。恒遍十方剎海。無來去之相。是神足通。不起于本座。遍游於十方。又見塵法界無際。而有理事教義。一切菩薩皆同證入。皆同修習此法。更無別路。是他心通。見塵法界。解行現前之時。即知過去曾於佛所。親聞此法。以觀心不斷。是故今日得了。是宿命通。又見塵性空寂。無相可得。即不二見。若見相即為二也。由無相即無有二。名天眼通。經云。不以二相見。名真天眼。又了塵無生。無性空寂。即執心不起。是漏盡通。經云。斷結空心我。是則無有生。又聞說塵法界差別之聲。即知一切聲全是耳。不復更聞也。然此聞無緣。無得。于聲。悟一切法。是常聞一切佛法。為天耳通。金剛三昧經云。大力菩薩言。何謂存三守一入如來禪。佛言。存三者。存三解脫。守一者。守一心。如入如來禪者。理觀心如。入如是地。即入實際。華嚴經頌云。佛子住於此。唸唸入三昧。一一三昧門。闡明諸佛境。禪經序云。質微則勢
【現代漢語翻譯】 現代漢語譯本 即五根（信、精進、念、定、慧五種根本的善法）五力（信力、精進力、念力、定力、慧力五種力量）。覺悟之心不生起，就是七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支）。直接明瞭心性，不被邪惡和正義所干擾，就是八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。眼根如此，乃至意根也如此，心與境虛空融合，就是六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）。所以舍利弗（智慧第一的佛陀十大弟子之一）不能通達常寂三昧（一種甚深的禪定），目連（神通第一的佛陀十大弟子之一）的神通不能顯現，說法不恰當，是因為沒有得到法空神通的緣故。《臺教》說：『觀察一個心，忽然有一切心；觀察一切心，忽然沒有諸心。心沒有有無，通達實相，就是神通。』《義海》說：『這個塵埃沒有自體，在不動的塵埃之處，恒常遍佈十方剎土，沒有來去的現象，這是神足通。不離開本座，遍游於十方。又見塵埃法界無邊無際，有理、事、教、義，一切菩薩都共同證入，都共同修習此法，沒有別的路徑，這是他心通。見塵埃法界，解行現前的時候，就知道過去曾經在佛所，親自聽聞此法，因為觀心不斷，所以今日得到了，這是宿命通。又見塵埃的自性空寂，沒有相可以得到，就是不二之見。如果見相就是二。因為沒有相，所以沒有二，名為天眼通。《經》說：『不以二相見，名為真天眼。』又明瞭塵埃無生，自性空寂，就是執著的心不生起，這是漏盡通。《經》說：『斷結空心我，是則無有生。』又聽聞解說塵埃法界差別的聲音，就知道一切聲音全是耳，不再另外聽聞了。然而這種聽聞沒有緣，沒有得到，于聲音，領悟一切法，是常聞一切佛法，為天耳通。《金剛三昧經》說：大力菩薩說：『什麼叫做存三守一進入如來禪？』佛說：『存三，是存三解脫（空解脫門、無相解脫門、無作解脫門）。守一，是守一心。如進入如來禪，以理觀察心如，進入如是之地，就是進入實際。』《華嚴經》頌說：『佛子住於此，唸唸入三昧，一一三昧門，闡明諸佛境。』《禪經序》說：『質微則勢』
【English Translation】 English version They are the Five Roots (five fundamental good dharmas: faith, vigor, mindfulness, concentration, and wisdom) and the Five Powers (the power of faith, the power of vigor, the power of mindfulness, the power of concentration, and the power of wisdom). When the mind of enlightenment does not arise, it is the Seven Factors of Enlightenment (mindfulness, investigation of phenomena, vigor, joy, tranquility, concentration, and equanimity). Directly understanding the nature of the mind, without being disturbed by evil and righteousness, is the Eightfold Path (right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). The eye is like this, and so is the mind; when the mind and environment merge in emptiness, it is the Six Supernormal Powers (heavenly eye, heavenly ear, knowledge of others' minds, knowledge of past lives, supernatural power, and extinction of outflows). Therefore, Shariputra (foremost in wisdom among the Buddha's ten great disciples) could not attain the Samadhi of Constant Stillness, and Maudgalyayana's (foremost in supernatural powers among the Buddha's ten great disciples) supernormal powers could not manifest, and his teachings were not appropriate because he had not attained the supernormal power of emptiness of dharma. The Tiantai teaching says: 'Observing one mind, suddenly there is every mind; observing every mind, suddenly there are no minds. The mind has neither existence nor non-existence, and reaching the true nature is supernormal power.' The Yihai says: 'This dust has no substance; in the place of unmoved dust, it constantly pervades the ten directions of Buddha-lands, without the appearance of coming or going; this is the supernormal power of the spiritual foot. Without leaving the original seat, one travels throughout the ten directions. Furthermore, seeing the dust-dharma realm as boundless, with principle, phenomena, teaching, and meaning, all Bodhisattvas jointly enter into it, and all jointly cultivate this dharma; there is no other path; this is the supernormal power of knowing others' minds. Seeing the dust-dharma realm, when understanding and practice manifest, one knows that in the past, one personally heard this dharma from the Buddha; because the contemplation of the mind is continuous, one attains it today; this is the supernormal power of knowing past lives. Furthermore, seeing the nature of dust as empty and still, without any form to be attained, is the non-dual view. If one sees form, it is duality. Because there is no form, there is no duality, and it is called the heavenly eye. The Sutra says: 'Not seeing with dualistic appearances is called the true heavenly eye.' Furthermore, understanding that dust is unproduced and that its nature is empty and still means that the clinging mind does not arise; this is the supernormal power of the extinction of outflows. The Sutra says: 'Cutting off the knots and emptying the mind of self, there is no birth.' Furthermore, hearing the sounds of the differences in the dust-dharma realm, one knows that all sounds are entirely the ear, and one no longer hears separately. However, this hearing has no conditions and no attainment; in sound, one awakens to all dharmas; this is constantly hearing all the Buddha's teachings, which is the heavenly ear. The Vajra Samadhi Sutra says: The Bodhisattva of Great Strength said: 'What is called preserving the three and guarding the one to enter the Tathagata's Chan?' The Buddha said: 'Preserving the three is preserving the three liberations (emptiness, signlessness, and non-action). Guarding the one is guarding the one mind. Entering the Tathagata's Chan, observing the mind as such in principle, entering such a ground, is entering reality.' The Avatamsaka Sutra verse says: 'Buddha's disciples abide in this, entering samadhi in every thought; each samadhi gate elucidates the realm of all Buddhas.' The Preface to the Chan Sutra says: 'If the substance is subtle, then the power'
重。質重則勢微。如地質重故。勢不如水。水性重故。力不如火。火不如風。風不如心。心無形故。力最無上。神通變化。八不思議。心之力也。又能所融通。自他一體。即四攝法。不得身口意。常隨智慧行。即十八不共法等。畢至得果受記。皆不離一心。如海龍王經云。心凈無垢。則為受訣。乃至佛語龍王。其心意識無所住立。則為受決。諸法如是。以無因緣。諸法本諦。覺了諸法平等無異。則成無上正真之道。究竟求本。無有受決。及成佛道。若授決者。若受決已。所以者何。諸法無形。本末悉斷。皆無有主。一切諸法。從因緣轉。乃至諸法無二。用本一故。諸法本一。離若干故。乃至無量無邊教海行門。皆是自心發現。自心引出。終無一法一行。從外而成。若起念外求。隨他勝境。悉是魔事。故經云。作斯觀者。名為正觀。若他觀者。名為邪觀。故知心正事正。心邪事邪。若未達一心。觸途皆偽。正行亦成邪行。佛門變作魔門。若入宗鏡之中。無往不利。苦行亦成妙行。邪宗即是正宗。只如五熱炙身。外道一法。若了之。則勝熱為無分別智焰之門。若昧之。則尼干作大我見嚴熾之解。是以法無邪正。道在變通。如西天尼乾子。五熱炙身。生大邪見。佛弟子謂之言曰。善男子。如世人駕牛車于路。欲速有所至。打
【現代漢語翻譯】 現代漢語譯本 重。質量重則氣勢微弱。比如地的質量重，所以氣勢不如水。水的性質重，所以力量不如火。火不如風。風不如心。心沒有形狀，所以力量最為無上。神通變化，八種不可思議的力量，都是心的力量所致。又能使能與所融通，自與他成為一體，這就是四攝法（佈施、愛語、利行、同事）。不離身口意，常常跟隨智慧而行，這就是十八不共法等等。最終達到證果和接受授記，都離不開一心。如《海龍王經》所說：『心清凈沒有垢染，就是接受授記。』乃至佛告訴龍王：『他的心意識沒有停留之處，就是接受授記。』一切諸法都是如此，因為沒有因緣。諸法的本來真諦，覺悟到諸法平等沒有差異，就能成就無上正真之道。究竟探求根本，就沒有接受授記以及成就佛道這件事。如果說有授記的人，或者已經接受授記的人，那是因為什麼呢？諸法沒有形狀，本末都已斷絕，都沒有主宰。一切諸法，從因緣而流轉。乃至諸法沒有二元對立，因為它們的本性是同一的。諸法的本性是同一的，遠離種種差別。乃至無量無邊的教海行門，都是自心所發現，自心所引出，終究沒有一種法一種修行，是從外而來而成就的。如果生起向外尋求的念頭，追隨他人的殊勝境界，都是魔事。所以經上說：『作如此觀想的人，名為正觀。如果作其他觀想的人，名為邪觀。』所以知道心正事情就正，心邪事情就邪。如果未能通達一心，接觸到的都是虛假的，正行也會變成邪行，佛門也會變成魔門。如果進入宗鏡之中，無往而不利，苦行也會變成妙行，邪宗也就是正宗。比如外道用五熱炙身的方法，如果明白了它，那麼勝熱就是無分別智慧火焰之門。如果迷惑了它，那麼尼乾外道就會產生執著于大我的嚴厲見解。因此法沒有邪正之分，道在於變通。比如西天的尼乾子，用五熱炙身，產生了大的邪見。佛的弟子對他說：『善男子，如同世人駕著牛車在路上，想要快速到達目的地，就鞭打牛。』
【English Translation】 English version Heavy. If the quality is heavy, the momentum is weak. For example, the earth's quality is heavy, so its momentum is not as good as water. Water's nature is heavy, so its power is not as good as fire. Fire is not as good as wind. Wind is not as good as mind. Mind has no form, so its power is the most supreme. Supernatural powers and transformations, the eight inconceivable powers, are all caused by the power of the mind. It can also integrate the subject and object, making self and others one, which is the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation). Not separated from body, speech, and mind, and always following wisdom, these are the Eighteen Uncommon Qualities of a Buddha, etc. Ultimately reaching the attainment of fruition and receiving prediction, all are inseparable from one mind. As the Sea Dragon King Sutra says: 'A mind that is pure and without defilement is receiving prediction.' Even the Buddha told the Dragon King: 'If his mind and consciousness have no place to dwell, that is receiving prediction.' All dharmas are like this, because there is no cause and condition. The original truth of all dharmas, realizing that all dharmas are equal and without difference, can achieve the unsurpassed, true, and correct path. Ultimately seeking the root, there is no such thing as receiving prediction or achieving Buddhahood. If there are those who give prediction, or those who have already received prediction, what is the reason for this? Dharmas have no form, the beginning and end are cut off, and there is no master. All dharmas arise from conditions. Even all dharmas are not dualistic, because their nature is the same. The nature of all dharmas is the same, and they are separate from various differences. Even the immeasurable and boundless ocean of teachings and practices are all discovered by one's own mind, and brought forth by one's own mind. Ultimately, there is not a single dharma or practice that is achieved from the outside. If one generates the thought of seeking externally, and follows the superior states of others, these are all the deeds of demons. Therefore, the sutra says: 'One who makes such contemplation is called correct contemplation. One who makes other contemplations is called wrong contemplation.' Therefore, know that if the mind is correct, things are correct; if the mind is wrong, things are wrong. If one has not realized the one mind, everything one encounters is false, and even correct practice becomes wrong practice, and the Buddha's gate becomes the demon's gate. If one enters the Mirror of the Teaching, there is nothing that is not beneficial, and even ascetic practices become wonderful practices, and wrong teachings become correct teachings. For example, the method of the tirthikas (non-Buddhists) of scorching the body with five fires, if one understands it, then the intense heat becomes the gate to the flame of non-discriminating wisdom. If one is deluded by it, then the Niganthas (Jains) will generate the severe view of clinging to a great self. Therefore, the Dharma has no right or wrong, and the path lies in adaptation. For example, the Nigantha of West India, scorching his body with five fires, generated great wrong views. The Buddha's disciple said to him: 'Good man, it is like a person driving an ox cart on the road, wanting to reach his destination quickly, so he whips the ox.'
牛即是。打車。即是。尼干聞之。勃然作色。佛弟子曰。善男子。牛喻於心。車喻于身。何得苦身而不修心。不用炙身。應當炙心。華嚴經云。復有十千緊那羅王。于虛空中。唱如是言。善男子。此婆羅門。五熱炙身時。我等所住宮殿。諸多羅樹。諸寶鈴網。諸寶繒帶。諸音樂樹。諸妙寶樹。及諸樂器。自然而出佛聲法聲。及不退轉菩薩僧聲。愿求無上菩提之聲。云某方某國。有某菩薩發菩提心。某方某國。有某菩薩修行苦行。難捨能捨。乃至清凈一切智行。某方某國。有某菩薩往詣道場。乃至某方某國。有某如來。作佛事已。而般涅槃。善男子。假使有人。以閻浮提一切草木。粖為微塵。此微塵數。可知邊際。我宮殿中寶多羅樹。乃至樂器。所說菩薩名如來名。所發大愿。所修行等。無有能知其邊際。善男子。我等以聞佛聲法聲菩薩僧聲。生大歡喜。來詣其所。時婆羅門。即為我等如應說法。令我及余無量眾生。于阿耨多羅三藐三菩提得不退轉。是以於一心正觀之中。最為樞要。少用心力。成大菩提。故華嚴私記云。此經中總是法身作多種名字。如人天十善五戒為身。聲聞四諦。緣覺十二因緣。菩薩六度。佛種智為身。身是聚義。於法身中。隨行位。功德聚處名身。若有情身相。皆是法身所起。若無情國土。盡從佛
【現代漢語翻譯】 現代漢語譯本： 『牛』就是指（你所認為的）『我』。（你）打車（的行為），就是指（你所認為的）『我』。（當時）尼干（外道）聽了這些話，勃然大怒。佛弟子就說：『善男子，牛比喻的是你的心，車比喻的是你的身體。為什麼你要如此折磨你的身體而不去修行你的心呢？不應該用火去燒你的身體，而應該用智慧之火去焚燒你的心。』《華嚴經》中說：『又有十千緊那羅王（Kinnara Kings，天龍八部之一，擅長音樂），在虛空中唱著這樣的言語：善男子，當這位婆羅門（Brahmin，印度教祭司）用五熱法炙烤身體的時候，我們所居住的宮殿中，諸多的多羅樹（Tala tree，棕櫚樹的一種），各種寶鈴網，各種寶繒帶，各種音樂樹，各種美妙的寶樹，以及各種樂器，都自然發出佛的聲音、法的聲音，以及不退轉菩薩僧的聲音，還有愿求無上菩提的聲音。』 『（這些聲音宣揚）在某方某國，有某位菩薩發起了菩提心；在某方某國，有某位菩薩修行苦行，難捨能捨，乃至清凈一切智行；在某方某國，有某位菩薩前往菩提道場；乃至在某方某國，有某位如來（Tathagata，佛的稱號），完成佛事後，而進入涅槃（Nirvana，寂滅）。善男子，假使有人，將閻浮提（Jambudvipa，我們所居住的這個世界）的一切草木，磨成微塵，這些微塵的數量，尚且可以知道邊際。而我宮殿中寶多羅樹，乃至樂器，所說菩薩的名字、如來的名字，所發的大愿，所修行的（功德）等等，沒有誰能夠知道它們的邊際。』 『善男子，我們因為聽聞佛的聲音、法的聲音、菩薩僧的聲音，生起極大的歡喜，前來這裡。當時婆羅門，就為我們如應說法，令我以及其餘無量眾生，于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）得不退轉。』因此，在（修習）一心正觀之中，（正觀）最為重要和關鍵。用很少的心力，就能成就大的菩提。所以《華嚴私記》中說：『此經中總是法身（Dharmakaya，佛的法性之身）化現為多種名字，如人天（devas and humans）的十善、五戒為身，聲聞（Sravaka，聽聞佛法而悟道的修行者）的四諦，緣覺（Pratyekabuddha，通過觀察因緣而悟道的修行者）的十二因緣，菩薩（Bodhisattva，立志成佛的修行者）的六度，佛的種智為身。身是聚集的意思，於法身中，隨著行位，功德聚集之處名為身。若有情的身相，都是法身所生起。若無情的國土，都來自於佛（的法身）。』
【English Translation】 English version: 'The ox' is 'I'. 'Taking a cart' is 'I'. When the Nigantha (a member of a Jain sect) heard this, he became furious. A Buddhist disciple said, 'Good man, the ox is a metaphor for the mind, and the cart is a metaphor for the body. Why do you torment your body without cultivating your mind? You should not burn your body; you should burn your mind.' The Avatamsaka Sutra (Flower Garland Sutra) says, 'Furthermore, there were ten thousand Kinnara Kings (celestial musicians) in the empty sky, proclaiming these words: Good man, when this Brahmin (a member of the priestly caste) is scorching his body with the five heats, the many Tala trees (a type of palm tree), the various jeweled bell nets, the various jeweled streamers, the various musical trees, the various wonderful jeweled trees, and the various musical instruments in our palaces naturally emit the sounds of the Buddha, the Dharma, and the irreversible Bodhisattva Sangha, as well as the sound of aspiring to unsurpassed Bodhi (enlightenment).' '[These sounds proclaim] that in such and such a direction, in such and such a country, a certain Bodhisattva has aroused the Bodhi mind; in such and such a direction, in such and such a country, a certain Bodhisattva is practicing asceticism, giving up what is difficult to give up, even purifying all-knowing wisdom; in such and such a direction, in such and such a country, a certain Bodhisattva is going to the Bodhi field; and in such and such a direction, in such and such a country, a certain Tathagata (Buddha) has completed the Buddha's work and entered Nirvana (liberation). Good man, suppose someone were to grind all the grasses and trees of Jambudvipa (the world we live in) into dust, the number of these dust particles could still be known. But the names of the Bodhisattvas, the names of the Tathagatas, the great vows they have made, and the practices they have cultivated, spoken by the jeweled Tala trees and musical instruments in my palace, no one can know their limits.' 'Good man, because we heard the sounds of the Buddha, the Dharma, and the Bodhisattva Sangha, we arose with great joy and came here. At that time, the Brahmin preached the Dharma to us accordingly, causing me and countless other beings to attain irreversibility in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' Therefore, in the practice of single-minded contemplation, [right contemplation] is the most important and crucial. With little mental effort, one can achieve great Bodhi. Therefore, the Private Record of the Avatamsaka Sutra says, 'In this sutra, the Dharmakaya (the body of the Dharma) manifests in various names, such as the ten good deeds and five precepts of humans and devas (gods), the Four Noble Truths of Sravakas (hearers), the Twelve Links of Dependent Origination of Pratyekabuddhas (solitary realizers), the Six Paramitas (perfections) of Bodhisattvas (enlightenment beings), and the Buddha's wisdom. 'Body' means gathering. In the Dharmakaya, according to the stage of practice, the place where merits gather is called 'body'. If sentient beings have physical forms, they are all produced by the Dharmakaya. If insentient lands exist, they all come from the Buddha [Dharmakaya].'
智所現。終無纖毫于宗鏡外。別有異體。而能建立。故經云。若一法是有非無。摩訶衍不能勝出。若更有一法。則不得稱獨尊獨勝。為萬有之所依矣。所以隨根不同。見有多種。遂於十波羅蜜。五教不同。一小乘教。不成波羅蜜。二始教。要是菩薩種性人方有故。又各有體性。或說俱空。三終教。一一皆從真如性功德起。四頓教。一一皆不可說。謂不施不慳。乃至不智不愚等。一切皆絕。若十若六皆悉亡言。五圓教。一一圓融。具德無盡。又此十波羅蜜。可以意得。一念相應心舍。則具十度。舍而不取為施。不為諸非所污。即戒。忍可非有為忍。離身心相為進。寂然不動為定。決了無生為般若。雖空不礙知相為方便。希齊佛果是愿。思擇不動為力。決斷分明為智。一念方寸。十度頓圓。故華嚴經中。七地菩薩。唸唸具足十波羅蜜。是以十度若圓。八萬四千法門。一時齊應。凡曰祖教。或淺或深。但即之於心。理無不盡。若心外行事。則取相輪迴。任歷三祇。終成妄想。是以儒童曰。昔我于無數劫。國財身命施人無數。以妄想心施。非為施也。今日以無生心五華施佛。始名施耳。故華嚴經頌云。設於無數劫。財寶施於佛。不知佛實相。此亦不名施。又云。於一切善根。生自善根想。乃至於一切行。生自行想。夫一切差別
{ "translations": [ "現代漢語譯本：", "智慧所顯現的，最終沒有絲毫在宗鏡之外，另外存在不同的本體而能夠成立。所以經中說：『如果一法是存在而不是空無，摩訶衍（大乘）就不能勝出。』如果另外還有一法，就不能稱為獨尊獨勝，作為萬有的所依了。因此，隨著根器的不同，所見也有多種，於是有了十波羅蜜（十度，即佈施、持戒、忍辱、精進、禪定、般若、方便、愿、力、智）和五教（小乘教、始教、終教、頓教、圓教）的不同。", "一、小乘教：不成立波羅蜜。", "二、始教：必須是菩薩種性的人才具有，而且各有體性，或者說都是空。", "三、終教：每一個都是從真如自性的功德生起。", "四、頓教：每一個都不可說，即不施捨也不慳吝，乃至不智也不愚癡等等，一切都斷絕，無論是十度還是六度（佈施、持戒、忍辱、精進、禪定、般若）都全部泯滅言語。", "五、圓教：每一個都圓融，具足功德而無有窮盡。", "這十波羅蜜，可以通過意念來領會。一念相應，心中捨棄，就具足十度。捨棄而不執取，就是佈施；不被各種過失所污染，就是持戒；認可一切非有，就是忍辱；遠離身心之相，就是精進；寂然不動，就是禪定；徹底了悟無生，就是般若；雖然是空，但不妨礙了知諸相，就是方便；希望達到佛果，就是愿；思擇而不動搖，就是力；決斷而分明，就是智。一念之間，方寸之地，十度頓時圓滿。所以《華嚴經》中說，七地菩薩唸唸具足十波羅蜜。因此，十度如果圓滿，八萬四千法門一時齊應。凡是祖師的教誨，或者淺顯或者深奧，只要在心中體會，道理沒有不窮盡的。如果在心外行事，就是取相輪迴，即使經歷三大阿僧祇劫，最終也成為妄想。所以儒童（釋迦牟尼佛前世修行者）說：『過去我在無數劫中，將國財身命佈施給他人無數次，但以妄想心佈施，不是真正的佈施。今天以無生心用五朵鮮花供養佛，才算是真正的佈施。』所以《華嚴經》的偈頌說：『即使在無數劫中，用財寶佈施給佛，如果不知道佛的真實相，這也不能稱為佈施。』又說：『對於一切善根，生起自善根的想法，乃至對於一切行為，生起自己行為的想法。』一切差別", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "english_translations": [ "English version:", "That which is manifested by wisdom ultimately has no part outside the Zongjing (Mirror of the Source); there is no separate entity that can be established. Therefore, the scripture says, 'If a single dharma exists and is not non-existent, Mahayana cannot surpass it.' If there were another dharma, it could not be called the uniquely honored and uniquely superior, the reliance of all existence. Thus, according to the differences in faculties, there are various views, resulting in differences in the Ten Paramitas (Perfections: Generosity, Morality, Patience, Diligence, Meditation, Wisdom, Skillful Means, Vow, Strength, and Knowledge) and the Five Teachings (Small Vehicle Teaching, Elementary Teaching, Ultimate Teaching, Sudden Teaching, and Perfect Teaching).", "1. Small Vehicle Teaching: The Paramitas are not established.", "2. Elementary Teaching: Only those with the Bodhisattva nature possess them, and each has its own essence, or it is said that all are empty.", "3. Ultimate Teaching: Each arises from the merit of the True Thusness nature.", "4. Sudden Teaching: Each is unspeakable, meaning neither giving nor being stingy, and even neither wise nor foolish, etc. All are cut off. Whether it is the Ten Perfections or the Six Perfections (Generosity, Morality, Patience, Diligence, Meditation, and Wisdom), all words are extinguished.", "5. Perfect Teaching: Each is perfectly harmonious, possessing inexhaustible merit.", "These Ten Paramitas can be understood through intention. In a moment of correspondence, relinquishing in the mind, one possesses all Ten Perfections. Relinquishing without grasping is generosity; not being defiled by various faults is morality; acknowledging all that is non-existent is patience; being apart from the characteristics of body and mind is diligence; being still and unmoving is meditation; thoroughly realizing non-birth is wisdom; although it is emptiness, it does not hinder knowing the characteristics is skillful means; hoping to attain Buddhahood is vow; contemplating without wavering is strength; decisively and clearly discerning is knowledge. In a single moment, within the square inch of the mind, the Ten Perfections are instantly perfected. Therefore, the Avatamsaka Sutra says that Bodhisattvas of the Seventh Ground possess all Ten Paramitas in every thought. Thus, if the Ten Perfections are perfected, the eighty-four thousand Dharma doors respond simultaneously. All the teachings of the Patriarchs, whether shallow or profound, as long as they are experienced in the mind, the principles are inexhaustible. If one acts outside the mind, it is grasping at appearances and being reborn in the cycle of samsara; even after going through three great asamkhya kalpas, it will ultimately become delusion. Therefore, the Youth (Shakyamuni Buddha in a past life as a practitioner) said, 'In the past, in countless kalpas, I gave my country, wealth, body, and life to others countless times, but giving with a deluded mind is not true giving. Today, offering five flowers to the Buddha with a mind of non-birth is true giving.' Therefore, the verse in the Avatamsaka Sutra says, 'Even if one gives treasures to the Buddha for countless kalpas, if one does not know the true nature of the Buddha, this cannot be called giving.' It also says, 'For all good roots, generate the thought of one's own good roots, and even for all actions, generate the thought of one's own actions.' All differences" ] }
事相。縱橫境界。若於相上觀察。則行布難明。若於體內消融。悉皆平等。故先德云。萬事驅歸體處平。是非自向心中混。所以傅大士頌云。還原去。心性不沉浮。安住王三昧。萬行悉圓收。
問。萬行唯心。則因心起行。夫道場法。則全在事相而修。云何總攝千途。咸歸一道。
答。我此宗門一乘之妙。唯以一念心。照真達俗。成無上覺。名為道場。何者。照真則理無不統。達俗則事無不圓。所以維摩經云。一念知一切法是道場。成就一切智故。什法師釋云。二乘法。以三十四心成道。大乘一念則礭然大悟。具一切智也。肇法師解云。一切智者。智之極也。明若晨曦。眾冥俱照。澄若靜淵。群像並鑒。無知而無所不知者。其唯一切智乎。何則。夫有心則有封。有封則有疆。封疆既形。則其智有涯。其智有涯。則所照不普。至人無心。無心則無封。無封則無疆。封疆既無。則其智無涯。其智無涯。則所照無際。故以一念一時。必知一切法也。又道場者。實相理遍為場。萬行通證為道。則道無不至。場無不在。若能懷道場于胸中。遺萬累于身外者。雖復形處憒鬧。跡與事鄰。乘動所游。無非道場也。所以禪要經云。棄諸蓋菩薩白佛言。世尊。曾聞如來而坐道場。道在何處。為近為遠。而可見不。佛言。善男
【現代漢語翻譯】 現代漢語譯本： 事相（現象）。縱橫境界。如果從現象上觀察，那麼行布（修行次第）難以明白。如果能在本體上消融，一切都平等。所以先德說：『萬事都歸於本體處，一切平等；是非自然在心中混淆。』所以傅大士頌道：『還原去，心性不沉浮，安住王三昧（最上等的禪定），萬行都圓滿收攝。』
問：萬行（各種修行）唯心（由心而生），那麼因心而起行。道場法（修行場所的儀軌），則完全在於事相上修持。如何總攝千條道路，都歸於一個道理？
答：我這個宗門一乘（唯一的佛法）的妙處，就在於用一念心，照見真諦，通達俗諦，成就無上覺悟，名為道場。為什麼呢？照見真諦，那麼理體沒有不統攝的；通達俗諦，那麼事相沒有不圓滿的。所以《維摩經》說：『一念知一切法是道場，成就一切智的緣故。』什法師（鳩摩羅什）解釋說：『二乘法（聲聞乘和緣覺乘），用三十四心成道。大乘（菩薩乘）一念就豁然大悟，具足一切智。』肇法師（僧肇）解釋說：『一切智，是智慧的極致。明亮如早晨的陽光，照亮一切黑暗；澄澈如平靜的深淵，映照萬物景象。無知而無所不知的，大概只有一切智吧。』為什麼呢？有心就有界限，有界限就有疆域。界限疆域形成，那麼他的智慧就有邊涯，他的智慧有邊涯，那麼所照耀的就不普遍。至人（達到極高境界的人）無心，無心就沒有界限，沒有界限就沒有疆域。界限疆域都沒有，那麼他的智慧就沒有邊涯，他的智慧沒有邊涯，那麼所照耀的就沒有邊際。所以用一念一時，必定知道一切法。』又道場，是實相（事物真實面貌）的理體周遍為場所，萬行通達證悟為道路。那麼道路沒有不到達的，場所沒有不在的。如果能把道場懷在胸中，把萬種牽累拋在身外的人，即使形體處在喧鬧之中，行跡與世事相鄰，憑藉動靜所遊歷的地方，沒有不是道場的。所以《禪要經》說：『棄諸蓋菩薩問佛說：世尊，曾經聽說如來坐在道場。道在什麼地方？是近還是遠？可以看見嗎？』佛說：『善男子，』
【English Translation】 English version: Phenomena. Vertical and horizontal realms. If one observes from the perspective of phenomena, then the arrangement of practices is difficult to understand. If one dissolves into the essence, all are equal. Therefore, an ancient master said, 'Drive all things back to the essence, where all is equal; right and wrong naturally mix in the mind.' Therefore, Great Scholar Fu praised, 'Return to the source, the mind-nature does not sink or float, abide in the King Samadhi (the highest state of meditation), all practices are perfectly gathered.'
Question: All practices arise from the mind, so actions arise from the mind. The Dharma of the Bodhimanda (place of enlightenment), however, is entirely based on practice through phenomena. How can one encompass thousands of paths and return to one principle?
Answer: The wonder of the One Vehicle (the single path to enlightenment) of our school lies in using a single thought to illuminate the truth and penetrate the mundane, achieving unsurpassed enlightenment, which is called Bodhimanda. Why? Because illuminating the truth means that no principle is not encompassed; penetrating the mundane means that no phenomenon is not perfected. Therefore, the Vimalakirti Sutra says, 'A single thought knowing all dharmas is the Bodhimanda, because it achieves all-knowing wisdom.' Master Kumarajiva explained, 'The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) achieve enlightenment with thirty-four thoughts. The Mahayana (Bodhisattvayāna) achieves sudden enlightenment with a single thought, possessing all-knowing wisdom.' Master Sengzhao explained, 'All-knowing wisdom is the ultimate of wisdom. Bright as the morning sun, it illuminates all darkness; clear as a still abyss, it reflects all images. That which is without knowledge yet knows all, is perhaps only all-knowing wisdom.' Why? Because having a mind means having boundaries, and having boundaries means having limits. Once boundaries and limits are formed, then one's wisdom has an end, and if one's wisdom has an end, then what is illuminated is not universal. A perfected person has no mind, and having no mind means having no boundaries, and having no boundaries means having no limits. If there are no boundaries and limits, then one's wisdom has no end, and if one's wisdom has no end, then what is illuminated has no limit. Therefore, with a single thought at a single moment, one will surely know all dharmas.' Furthermore, the Bodhimanda is where the principle of reality (the true nature of things) pervades as the place, and all practices penetrate and realize as the path. Then there is no path that does not lead, and no place that is not present. If one can hold the Bodhimanda in one's heart and leave behind all burdens outside one's body, even if one's form is in the midst of chaos and one's actions are adjacent to worldly affairs, wherever one travels, whether moving or still, there is no place that is not the Bodhimanda. Therefore, the Chan Yao Sutra says, 'The Bodhisattva Qizhu Gai asked the Buddha, 'World Honored One, I have heard that the Tathagata sits in the Bodhimanda. Where is the path? Is it near or far? Can it be seen?'' The Buddha said, 'Good man,'
子。法身遍滿。無非佛土。十方世界。五陰精舍。性空自離。即是道場。云何問言為近遠耶。善男子。若能悟解。道在身心。如是之人。則名為見。諸法無行經云。文殊師利言。世尊。一切眾生皆是道場。是不動相。文殊師利。云何是事名不動相。世尊。道場者。有何義。文殊師利。一切法寂滅相。無相。無生相。無所有相。不可取相。是名道場義。世尊。一切眾生。不入此道場耶。佛言。如是如是。是故世尊。一切眾生皆是道場。名不動相。華嚴經頌云。如是一切人中主。隨其所有諸境界。於一念中皆了悟。而亦不捨菩提行。又經云。一剎那心。覺一切法。究竟無餘。是妙菩提。今亦不礙事相道場。以即法恒真。相在無相。理外無事。無相在相。又無相在相。則隱顯同時。相在無相。則空有一際。悲華經云。雖修凈土。其心平等。猶如虛空。雖行道場。解了三界。無有異相。斯則行事而不失理。照理而不廢事。事理無礙。其道在中。是以觀和尚。於一心門立十凈土。成十種如來。坐十種道場。說十種法門。一金剛如來。在於金剛道場。能說金剛法門。以自心智。見我心性。此心從本來。永無諸相。猶如虛空。湛然不動。明見之心。名金剛如來。所說金剛法門者。如經偈云。菩薩智慧心。清凈如虛空。無性無依處。一
【現代漢語翻譯】 現代漢語譯本 『子，法身遍滿，無處不是佛土。十方世界，五蘊皆空。自性本空而自然解脫，當下即是道場。為何還要問遠近呢？善男子，如果能夠領悟理解，道就在身心之中。這樣的人，就可以說是見到了真理。《諸法無行經》中說，文殊師利菩薩問：『世尊，一切眾生都是道場，是不動之相。』文殊師利，什麼叫做不動之相呢？』世尊回答：『道場，有什麼意義呢？』文殊師利，一切法的寂滅之相，無相，無生之相，無所有之相，不可執取之相，這就是道場的意義。』世尊，一切眾生，都不進入這個道場嗎？』佛說：『是的，是的。』所以世尊，一切眾生都是道場，名為不動之相。《華嚴經》的偈頌說：『像這樣的一切人中之主，隨著他們所處的各種境界，在一念之間全部了悟，而且也不放棄菩提之行。』又經中說：『一剎那的心，覺悟一切法，究竟圓滿而沒有剩餘，這就是妙菩提。』現在也不妨礙事相上的道場，因為當下就是法，恒常真實，相存在於無相之中，理之外沒有事，無相存在於相之中。又無相存在於相之中，那麼隱沒和顯現同時存在。相存在於無相之中，那麼空和有成為一體。《悲華經》中說：『雖然修習凈土，他的心平等，猶如虛空。雖然行於道場，瞭解三界，沒有不同的相。』這就是行事而不失去理，照見理而不廢棄事，事和理沒有障礙，道就在其中。因此觀和尚，在『一心』的法門中建立十凈土，成就十種如來，安坐於十種道場，宣說十種法門。一、金剛如來，在於金剛道場，能夠宣說金剛法門。用自己的心智，見到自己的心性。這個心從本來，永遠沒有各種相，猶如虛空，清凈不動。明見之心的，名為金剛如來。所說的金剛法門是，如經中的偈頌說：『菩薩的智慧心，清凈猶如虛空，沒有自性沒有依靠處，一』
【English Translation】 English version 『Child. The Dharmakaya (法身) [Dharma body] pervades everything, and there is no place that is not a Buddha-land. The ten directions of the world, the five Skandhas (五蘊) [aggregates] are empty. The self-nature is empty and naturally liberated, which is the immediate Bodhimanda (道場) [place of enlightenment]. Why ask about near or far? Good son, if you can understand, the Dao (道) [path] is in the body and mind. Such a person can be said to have seen the truth. The Vimalakirti Sutra says, 『Manjushri (文殊師利) [Bodhisattva of wisdom] said: 『World Honored One, all sentient beings are Bodhimandas, which is the immovable aspect.』 Manjushri, what is called the immovable aspect?』 The World Honored One replied: 『Bodhimanda, what is its meaning?』 Manjushri, the aspect of the extinction of all Dharmas (法) [teachings], no aspect, no birth aspect, no possession aspect, the aspect of non-attachment, this is the meaning of Bodhimanda.』 『World Honored One, do all sentient beings not enter this Bodhimanda?』 The Buddha said: 『Yes, yes.』 Therefore, World Honored One, all sentient beings are Bodhimandas, called the immovable aspect.』 The verse of the Avatamsaka Sutra (華嚴經) [Flower Garland Sutra] says: 『Like all the lords among people, according to all the realms they possess, they fully understand in a single thought, and also do not abandon the practice of Bodhi (菩提) [enlightenment].』 Also, the sutra says: 『A moment of mind, awakening to all Dharmas, ultimately complete without remainder, this is wonderful Bodhi.』 Now it does not hinder the Bodhimanda in phenomena, because it is the Dharma that is eternally true, the aspect exists in the non-aspect, there is no matter outside of principle, the non-aspect exists in the aspect. Also, the non-aspect exists in the aspect, then concealment and manifestation exist simultaneously. The aspect exists in the non-aspect, then emptiness and existence become one. The Karunapundarika Sutra (悲華經) [Lotus of Compassion Sutra] says: 『Although cultivating the Pure Land, his mind is equal, like empty space. Although practicing in the Bodhimanda, understanding the three realms, there is no different aspect.』 This is to act without losing principle, to illuminate principle without abandoning matter, matter and principle are unobstructed, and the Dao is in it. Therefore, Master Guan (觀和尚), in the Dharma gate of 『one mind,』 establishes ten Pure Lands, accomplishes ten Tathagatas (如來) [Buddhas], sits in ten Bodhimandas, and speaks ten Dharma gates. First, the Vajra Tathagata (金剛如來) [Diamond Thus Come One], is in the Vajra Bodhimanda, able to speak the Vajra Dharma gate. Using one's own wisdom, seeing one's own mind-nature. This mind from the beginning, forever has no aspects, like empty space, clear and unmoving. The mind that clearly sees is called the Vajra Tathagata. The Vajra Dharma gate that is spoken is, as the verse in the sutra says: 『The Bodhisattva's wisdom mind, is pure like empty space, without self-nature and without reliance, one』
切不可得。所云十凈土者。如經云。十方國土。皆如虛空。二解脫如來。在於無著道場。能說無著法門。有為無為。一切諸法相。皆從心出。無不心也。能出自心。尚無體相。云何依心所出諸法。有實體也。即體與相。一味無別。有何所著。是名解脫如來。所說無著法門。如論云。以一切法。皆從心起。一切分別。皆分別自心。心不見心。無相可得。三般若如來。在於無住道場。能說無住法門。經云。入三世間中。自身所住處。隨求之處。永無自性。故不得住相。是故當知。一切諸相。一無住之法。隨緣之時。相即相融。從無住本。立一切法。能解無住之心。名般若如來。恒說無住法門。四摩訶衍如來。于無礙道場。說無礙法門。譬如虛空不動。出生諸色。雖出諸色。不虛空外。唯空所作色。色空無礙。融無二相。修心亦然。理事無礙。理者心也。事者身也。從本已來。色心無二。如是身心無礙。名為摩訶衍如來。說無礙法門。五菩提如來。在於無相道場。能說無相法門。經云。四大無主。身亦無我。此離能所之相。名為佛身。如是觀心不絕者。觀心行處。圓備實相。名菩提如來。一切眾生。即菩提相故。六實際如來。在於無際道場。能說實際法門。所謂以自眼見小物時。其物相入于眼內。其物至微。以無內故。則含
【現代漢語翻譯】 現代漢語譯本 切不可得。所謂的十凈土，如經文所說：『十方國土，皆如虛空。』二解脫如來（擺脫束縛的如來），在於無著道場（沒有執著的場所），能說無著法門（沒有執著的法門），有為法和無為法，一切諸法的表象，都從心產生，沒有不是心所顯現的。能夠從自心產生，尚且沒有實體和表象，又怎麼能說依心所產生的諸法，有實體呢？即本體與表象，本質上沒有差別，有什麼可以執著的呢？這叫做解脫如來，所說的無著法門。如論典所說：『因為一切法，都從心生起，一切分別，都是分別自己的心。心不能看見心，沒有表象可以獲得。』三般若如來（智慧的如來），在於無住道場（不住于任何地方的場所），能說無住法門（不住于任何地方的法門）。經文說：『進入三世間中，自身所住之處，無論尋求何處，永遠沒有自性。』所以不能執著于住相。因此應當知道，一切諸相，都是無住之法。隨順因緣的時候，表象即相互融合，從無住的根本，建立一切法。能夠理解無住的心，名為般若如來，恒常宣說無住法門。四摩訶衍如來（大乘如來），于無礙道場（沒有阻礙的場所），說無礙法門（沒有阻礙的法門）。譬如虛空不動，出生各種顏色，雖然出生各種顏色，卻不超出虛空之外，唯有虛空所造作。虛空沒有阻礙，融合而沒有兩種對立的表象。修心也是這樣，事和理沒有阻礙，理就是心，事就是身。從本來開始，色和心沒有二致。像這樣身心沒有阻礙，名為摩訶衍如來，說無礙法門。五菩提如來（覺悟的如來），在於無相道場（沒有表象的場所），能說無相法門（沒有表象的法門）。經文說：『四大沒有主宰，身體也沒有我。』這遠離能和所的對立之相，名為佛身。像這樣觀心不間斷的人，觀察心所執行之處，圓滿具備實相，名為菩提如來。一切眾生，即是菩提之相。六實際如來（真如實際的如來），在於無際道場（沒有邊際的場所），能說實際法門（真如實際的法門）。所謂用自己的眼睛看小物體時，物體的形象進入眼睛裡面，物體極其微小，因為沒有內部，就包含 一切法界。以無外故。則包一切法界。內外相入。無有掛礙。是名實際如來。說實際法門。七法性如來。在於法界道場。能說一切法界法門。如金在礦。礦壞金現。如器在泥。泥壞器出。當知一切眾生。有法性如來。在五陰（色受想行識，構成人身的五種要素）中。如在礦之金。如在泥之器。若壞五陰之礦泥。即見法性之如來。說一切法界法門。八涅槃如來。在於寂滅道場。能說寂滅法門。如人熱時。得入清涼池中。一切熱惱。悉皆除滅。如是眾生。為貪嗔癡之所燒燃。若得涅槃之池。則三毒之火。一時消滅。是名涅槃如來。說寂滅法門。九自然如來。在於無作道場。能說無作法門。如眼能見色。耳能聽聲。乃至身能覺觸。此之見覺。不由心作。本性自然。故名自然如來。說無作法門。十總持如來。在於不思議道場。能說不思議法門。如人夢中所見。于覺時憶想。夢中所見之事。歷歷分明。如在目前。此之憶想。不由心作。從本已來。性自總持。故名總持如來。說不思議法門。
【English Translation】 English version Absolutely unattainable. The so-called Ten Pure Lands, as the sutra says: 'The ten directions of lands are all like empty space.' The Two Liberation Tathagatas (Tathagatas who have escaped bondage) are in the Unattached Bodhimanda (a place without attachment), able to speak the Unattached Dharma (a Dharma without attachment). Conditioned and unconditioned dharmas, all the appearances of dharmas, arise from the mind; there is nothing that is not manifested by the mind. If that which can arise from one's own mind still has no substance or appearance, how can one say that the dharmas arising from the mind have substance? That is, the essence and appearance are essentially no different; what is there to be attached to? This is called the Liberation Tathagata, speaking the Unattached Dharma. As the treatise says: 'Because all dharmas arise from the mind, all discriminations are discriminations of one's own mind. The mind cannot see the mind; no appearance can be obtained.' The Three Prajna Tathagatas (Tathagatas of wisdom) are in the Non-Abiding Bodhimanda (a place that does not abide anywhere), able to speak the Non-Abiding Dharma (a Dharma that does not abide anywhere). The sutra says: 'Entering the three worlds, the place where one dwells, wherever one seeks, there is never any self-nature.' Therefore, one must not be attached to the appearance of dwelling. Therefore, one should know that all appearances are the Dharma of Non-Abiding. When following conditions, appearances are mutually integrated, establishing all dharmas from the root of Non-Abiding. Being able to understand the mind of Non-Abiding is called Prajna Tathagata, constantly expounding the Non-Abiding Dharma. The Four Mahayana Tathagatas (Great Vehicle Tathagatas) are in the Unobstructed Bodhimanda (a place without obstruction), speaking the Unobstructed Dharma (a Dharma without obstruction). For example, empty space is unmoving, giving rise to various colors. Although various colors arise, they do not go beyond empty space; they are only created by empty space. Empty space is unobstructed, integrated without two opposing appearances. Cultivating the mind is also like this; principle and phenomena are unobstructed. Principle is the mind, phenomena is the body. From the beginning, form and mind are not two. Like this, body and mind are unobstructed, called Mahayana Tathagata, speaking the Unobstructed Dharma. The Five Bodhi Tathagatas (Enlightenment Tathagatas) are in the Non-Apparent Bodhimanda (a place without appearance), able to speak the Non-Apparent Dharma (a Dharma without appearance). The sutra says: 'The four great elements have no master, and the body has no self.' This is the appearance of being apart from the duality of subject and object, called the Buddha-body. Like this, those who continuously contemplate the mind, observing the place where the mind operates, fully possess the true appearance, called Bodhi Tathagata. All sentient beings are the appearance of Bodhi. The Six Actual Tathagatas (Tathagatas of True Reality) are in the Boundless Bodhimanda (a place without boundaries), able to speak the Actual Dharma (the Dharma of True Reality). That is, when one sees a small object with one's own eyes, the image of the object enters the eyes. The object is extremely small; because there is no inside, it contains all the realms of Dharma. Because there is no outside, it encompasses all the realms of Dharma. Inside and outside enter each other without obstruction. This is called Actual Tathagata, speaking the Actual Dharma. The Seven Dharmata Tathagatas (Tathagatas of Dharma-nature) are in the Dharmadhatu Bodhimanda (the place of the Dharma realm), able to speak all the Dharmadhatu Dharma. Like gold in ore, when the ore is destroyed, the gold appears. Like a vessel in clay, when the clay is destroyed, the vessel emerges. One should know that all sentient beings have the Dharmata Tathagata within the five skandhas (rupa, vedana, samjna, samskara, vijnana; the five aggregates that constitute a person), like gold in ore, like a vessel in clay. If one destroys the ore and clay of the five skandhas, one will see the Tathagata of Dharmata, speaking all the Dharmadhatu Dharma. The Eight Nirvana Tathagatas are in the Quiescent Bodhimanda (the place of quiescence), able to speak the Quiescent Dharma. Like a person who is hot entering a cool pond, all heat and vexation are completely extinguished. Likewise, sentient beings are burned by greed, anger, and ignorance. If they obtain the pond of Nirvana, the fire of the three poisons will be extinguished at once. This is called Nirvana Tathagata, speaking the Quiescent Dharma. The Nine Natural Tathagatas are in the Non-Action Bodhimanda (the place of non-action), able to speak the Non-Action Dharma. Like the eye being able to see form, the ear being able to hear sound, and even the body being able to feel touch, this seeing and feeling is not done by the mind; it is natural in its original nature. Therefore, it is called Natural Tathagata, speaking the Non-Action Dharma. The Ten Dharani Tathagatas are in the Inconceivable Bodhimanda (the place of the inconceivable), able to speak the Inconceivable Dharma. Like what one sees in a dream, when one awakens and remembers, the things seen in the dream are clearly distinct, as if they are before one's eyes. This remembering is not done by the mind; from the beginning, the nature itself holds it all. Therefore, it is called Dharani Tathagata, speaking the Inconceivable Dharma.
無外法界大相。以此知一剎那心。見物相時。即后念心中。無有物相。前心后念皆自心故。明知不動塵量。遍至法界。則自心實際。遍一切處。經云。有所興業而有所作。即為魔事。六根無所進。不行諸法。名平等精進。七真如如來。在於常住道場。能說常住法門。觀心周遊于塵剎中。湛然凝寂。此凝寂心。稱至於緣。不失本體。以是故盡未來際。值緣恒不動。故名常住法也。如經云。有為無為一切諸法。有佛無佛。性相常住。無有變異。八法界如來。在於法界道場。能說法界法門。法者。實相心。界者。依此心所出諸剎。譬如大海所生諸物。皆無不海。一切諸法。皆從實相心所生。皆無不心。是故當知。眼中所見色。耳中所聞聲。皆真法也。以一切法唯一法故。如經云。一切法唯一相故。九法性如來。在於法性道場。說法性法門。不分凡聖善惡之法。名為性。是不分法法界同中。重重無盡。一中解無量。法性無盡故。所以得知皆無盡者。法界中入一一緣覓時。盡未來際無所得故。十。涅槃如來。在於寂滅道場。能說寂滅法門。一切法皆是涅槃。能得此意人者。于動作處。見寂滅法。不離生死。常得涅槃。不捨無常之身。恒得常身。經云。眾生如。一切法如。如無有生。如無有滅。以此義故。舉足下足不離道場。于念
【現代漢語翻譯】 現代漢語譯本：沒有外在的法界大相。由此可知，一剎那的心，在見到事物表象時，隨後的念頭心中，便不再有事物表象。因為前念后念都是自己的心。明確知道不動的微塵數量，遍及法界，那麼自心的實際，就遍及一切處。《經》中說：『有所興起事業而有所作為，那就是魔事。』六根沒有進取，不行於諸法，名為平等精進。七、真如如來（Tathagata of True Thusness），在於常住道場，能說常住法門。觀心周遊于塵剎中，湛然凝寂。此凝寂的心，稱至於緣，不失本體。因此，直到未來際，值遇因緣恒常不動，所以名為常住法。如《經》所說：『有為無為一切諸法，有佛無佛，性相常住，沒有變異。』八、法界如來（Tathagata of Dharma-realm），在於法界道場，能說法界法門。法，是實相心；界，是依此心所出的諸剎。譬如大海所生的一切事物，都無不是海；一切諸法，都從實相心所生，都無不是心。因此應當知道，眼中所見的色，耳中所聞的聲音，都是真法。因為一切法都是唯一法。如《經》所說：『一切法都是唯一相。』九、法性如來（Tathagata of Dharma-nature），在於法性道場，說法性法門。不分凡聖善惡之法，名為性。是不分法法界同中，重重無盡。一中解無量，法性無盡。所以得知一切都無盡，在法界中入一一緣尋覓時，直到未來際也一無所得。十、涅槃如來（Nirvana-Tathagata），在於寂滅道場，能說寂滅法門。一切法都是涅槃。能領會此意的人，在動作之處，見到寂滅法。不離生死，常得涅槃。不捨無常之身，恒得常身。《經》中說：『眾生如（Suchness of Sentient Beings），一切法如（Suchness of all Dharmas），如無有生，如無有滅。』因此義故，舉足下足不離道場，于唸唸之間。
【English Translation】 English version: There is no external Dharma-realm great appearance. From this, know that in a single moment of thought, when seeing the appearance of things, in the subsequent thought, there is no appearance of things. Because the previous and subsequent thoughts are both one's own mind. Clearly knowing that the number of immovable dust particles pervades the Dharma-realm, then the actuality of one's own mind pervades all places. The Sutra says: 'To initiate activities and engage in actions is the work of demons.' The six senses have no advancement, not acting upon all dharmas, is called equal diligence. Seven, the Tathagata of True Thusness (真如如來), is in the eternal abode, able to speak the eternal Dharma-gate. Observing the mind traveling throughout the dust realms, serenely still and tranquil. This tranquil mind, in accordance with conditions, does not lose its essence. Therefore, until the end of future eons, encountering conditions remains eternally unmoving, hence it is called the eternal Dharma. As the Sutra says: 'All conditioned and unconditioned dharmas, whether there is a Buddha or not, their nature and characteristics are eternally abiding, without change.' Eight, the Tathagata of Dharma-realm (法界如來), is in the Dharma-realm abode, able to speak the Dharma-realm Dharma-gate. Dharma is the mind of true reality; realm is the various lands that arise from this mind. Just as all things born from the great ocean are none other than the ocean, all dharmas are born from the mind of true reality, and are none other than the mind. Therefore, you should know that the colors seen by the eye and the sounds heard by the ear are all true dharmas. Because all dharmas are one Dharma. As the Sutra says: 'All dharmas are of one appearance.' Nine, the Tathagata of Dharma-nature (法性如來), is in the Dharma-nature abode, speaking the Dharma-nature Dharma-gate. Not distinguishing between the dharmas of ordinary beings, sages, good, and evil, is called nature. It is in the non-distinction of dharmas, within the sameness of the Dharma-realm, layer upon layer, endlessly. Within one, understanding the immeasurable, the Dharma-nature is endless. Therefore, knowing that all is endless, when entering each and every condition in the Dharma-realm to seek, until the end of future eons, nothing is obtained. Ten, the Nirvana-Tathagata (涅槃如來), is in the abode of stillness and extinction, able to speak the Dharma of stillness and extinction. All dharmas are Nirvana. Those who can understand this meaning, in the midst of activity, see the Dharma of stillness and extinction. Not departing from birth and death, constantly attaining Nirvana. Not abandoning the impermanent body, constantly attaining the eternal body. The Sutra says: 'Suchness of Sentient Beings (眾生如), Suchness of all Dharmas (一切法如), Suchness has no birth, Suchness has no extinction.' Because of this meaning, lifting the foot and placing it down does not depart from the abode, in every thought.
念中常作佛事。故知通達一念。法法周圓。諦了一心。門門具足。則無邊佛事。不出一塵矣。又智身。遍坐法性道場。法身。非坐而坐道場。法門身。安坐萬行道場。幻化身。安坐水月道場。智身者。即法。性是所證。以能證智安處理故。證理之處。是得道之場。法身者。法身既無能所。故曰非坐。非坐之坐。湛然安住。名坐道場。法門身者。如雲佈施是道場。不望報故等。以萬行為得道之處。即是道場。幻化身者。涅槃經云。吾今此身。是幻化身。則所得道處。如水中月。故昔人云。修習空華萬行。安坐水月道場。降伏映象天魔。證成夢中佛果。意云若因若果。皆從緣生。如夢幻故。是以若實若幻。皆是一心。以實是心之性。幻是心之相。以因了相虛。見自心性時。是得道之處。故云道場。如是解者。舉下之間無非道場矣。則唸唸皆成無盡法門。唸唸悉證法華三昧。如臺教所明。法華三昧者。即是四一。理一教一。行一人一。觀一心三諦。理一。一心三觀。行一。作觀者。人一。能詮觀境。教一。又法身。理一。般若。教一。解脫。行一。和合三法成假名。人一。即觀行如來。約六即。位位四一。於一念中。唸唸四一。一色一香。無非四一。作如此觀行。何法不是法華三昧也。何者。以教理是心之所詮。人行是心之
【現代漢語翻譯】 現代漢語譯本：心中常行佛事，因此可知通達一念，則法法周全圓融；若能明瞭此心，則門門具足。這樣，無邊的佛事，也不會超出一粒微塵。再說智身（智慧之身），是普遍安坐於法性（諸法實相）的道場；法身（佛的真身），並非以坐而坐于道場；法門身（修行法門的身體），是安坐于萬行（各種修行）的道場；幻化身（佛的應化之身），是安坐於水月（如水中月亮般虛幻）的道場。智身，即是法，法性是所證悟的真理，因為能證悟的智慧安住於此。證悟真理之處，就是得道的場所。法身，法身既然沒有能證和所證的分別，所以說『非坐』。這非坐之坐，湛然安住，就叫做安坐道場。法門身，比如像云一樣佈施就是道場，因為不期望回報等等。以萬行作為得道之處，就是道場。幻化身，《涅槃經》（Nirvana Sutra）中說：『我如今這個身體，是幻化之身。』那麼所得道的處所，就像水中的月亮。所以古人說：『修習空華萬行，安坐水月道場，降伏映象天魔，證成夢中佛果。』意思是說，無論是因還是果，都是從因緣而生，如同夢幻一般。因此，無論是真實還是虛幻，都是一心所顯現。因為真實是心的本性，虛幻是心的現象。當因了悟現象的虛幻，而見到自心本性時，就是得道之處，所以稱為道場。這樣理解，舉手投足之間無不是道場了。那麼唸唸都成就無盡的法門，唸唸都證得《法華三昧》（Lotus Samadhi）。如天臺宗所闡明的，《法華三昧》，就是四一（四種同一）：理一（真理同一）、教一（教義同一）、行一（修行同一）、人一（人同一）。觀一心三諦（空、假、中），是理一。一心三觀（空觀、假觀、中觀），是行一。作觀的人，是人一。能詮釋觀境的，是教一。又法身，是理一。《般若》（Prajna），是教一。解脫，是行一。和合這三種法，成就假名，是人一，即觀行如來（觀行而成就的如來）。約六即（六種即），位位都是四一。在一念之中，唸唸都是四一。一色一香，無不是四一。作如此觀行，什麼法不是《法華三昧》呢？為什麼呢？因為教理是心所詮釋的，人行是心所
【English Translation】 English version: Constantly performing Buddha-deeds in the mind, one knows that by penetrating a single thought, all Dharmas are perfectly complete. By truly understanding this one mind, all doors are fully equipped. Thus, boundless Buddha-deeds do not go beyond a single mote of dust. Furthermore, the Wisdom Body (Jnana-kaya) universally sits in the Dharma-nature (Dharma-dhatu) Mandala (Bodhimanda); the Dharma Body (Dharma-kaya) does not sit yet sits in the Bodhimanda; the Dharma-door Body (Dharma-pariyaya-kaya) peacefully sits in the Mandala of myriad practices; the Illusory Body (Nirmana-kaya) peacefully sits in the water-moon Mandala. The Wisdom Body is the Dharma, Dharma-nature is what is realized, because the wisdom that can realize is peacefully situated there. The place of realizing the principle is the field of attaining the Way. The Dharma Body, since the Dharma Body has neither the able nor the object, is said to 'not sit.' This non-sitting sitting, serenely abiding, is called sitting in the Bodhimanda. The Dharma-door Body, for example, giving like clouds is the Bodhimanda, because one does not expect reward, and so on. Taking myriad practices as the place of attaining the Way is the Bodhimanda. The Illusory Body, the Nirvana Sutra says, 'My present body is an illusory body.' Then the place of attaining the Way is like the moon in water. Therefore, the ancients said, 'Cultivate the myriad practices of empty flowers, peacefully sit in the water-moon Bodhimanda, subdue the mirror-image heavenly demons, and realize the Buddha-fruit in a dream.' The meaning is that whether it is cause or effect, all arise from conditions, like a dream or illusion. Therefore, whether it is real or illusory, all is one mind. Because reality is the nature of the mind, and illusion is the appearance of the mind. When one understands the illusion of appearances and sees one's own mind-nature, it is the place of attaining the Way, so it is called Bodhimanda. Understanding it in this way, every movement is nothing but the Bodhimanda. Then every thought becomes an inexhaustible Dharma-door, and every thought fully realizes the Lotus Samadhi (Saddharma-pundarika-samadhi). As explained by the Tiantai school, the Lotus Samadhi is the Four Ones (Si Yi): Principle One (Li Yi), Teaching One (Jiao Yi), Practice One (Xing Yi), and Person One (Ren Yi). Contemplating the One Mind Three Truths (emptiness, provisional existence, and the middle way) is Principle One. The One Mind Three Contemplations (contemplation of emptiness, contemplation of provisional existence, and contemplation of the middle way) is Practice One. The person who contemplates is Person One. That which can explain the object of contemplation is Teaching One. Furthermore, the Dharma Body is Principle One. Prajna is Teaching One. Liberation is Practice One. Combining these three Dharmas to form a provisional name is Person One, which is the Tathagata of contemplation and practice. According to the Six Identities (Liu Ji), each position is the Four Ones. In one thought, every thought is the Four Ones. One color and one fragrance are nothing but the Four Ones. Practicing contemplation in this way, what Dharma is not the Lotus Samadhi? Why? Because the teaching and principle are what the mind explains, and the person and practice are what the mind
所作。以俱不出一心故。云塵塵唸唸。皆是法華三昧。
問。既稱一心一身。云何立種種身相。種種法門。
答。斯乃萬化之原。一真之本。隨緣應用。猶如意珠。對物現形。若大圓鏡。是以能包萬像。是大法藏。出生無盡。是無盡藏。妙慧無窮。是大智藏。法法恒如。是如來藏。本性無形。是凈法身。體合真空。是虛空身。相好虛玄。是妙色身。妙辯無窮。是智慧身。隱顯無礙。是應化身。萬行莊嚴。是功德身。唸唸無滯。是入解脫法門。心心寥廓。是入空寂法門。六根自在。是入無礙法門。一念不生。是入無相法門。又此中旨趣。若相資。則唯廣唯大。演之無際。若相攝則唯微唯細。究之無蹤。斯乃離有無而不壞有無。標一異而非一異。則四邊之火莫能燒。百非之垢焉能染。但隨緣顯現。如空谷響。故大涅槃經云。譬如一人。多有所能。若其走時。則名走者。若收𠚫者複名𠚫者。若作飲食。名作食者。若治材木。則名工匠。鍛金銀時。言金銀師。如是一人。有多名字。法亦如是。其實是一。而有多名。故知約用分多。體恒冥一。廬山遠大師云。唯一知性。隨用分多。非全心外。別有諸數。譬如一金作種種器。非是金外別有器體。隨用別分受想行等。各守自相。得言有數。如金與器。非無差別。金器雖
【現代漢語翻譯】 現代漢語譯本： 所作所為，都未曾脫離一心。所以說，塵塵唸唸，都是《法華經》的三昧境界。 問：既然稱為一心一身，為何又設立種種身相，種種法門？ 答：這乃是萬物變化的根源，是唯一真如的根本。隨著因緣而應用，就像如意寶珠，對著不同的事物顯現不同的形狀；又像一面大圓鏡，因此能夠包容萬象，是偉大的法藏，從中出生無盡的智慧，是無盡藏；微妙的智慧無窮無盡，是偉大的智藏；一切法恒常如是，是如來藏；本性沒有形狀，是清凈法身；本體與真空相合，是虛空身；相好莊嚴虛幻玄妙，是妙色身；巧妙的辯才無窮無盡，是智慧身；隱沒和顯現沒有阻礙，是應化身；萬種修行莊嚴自身，是功德身；唸唸之間沒有停滯，是進入解脫的法門；心心之間空曠寂寥，是進入空寂的法門；六根自在無礙，是進入無礙的法門；一念不生，是進入無相的法門。而且，這其中的旨趣，如果互相資助，就唯有廣博唯有廣大，演說起來沒有邊際；如果互相攝取，就唯有細微唯有精細，探究起來沒有軌跡。這乃是既不離開有也不破壞有，標立一和異卻又不是一和異。這樣，四邊的火焰都不能燒燬它，百種非議的污垢又怎能沾染它？只是隨著因緣而顯現，如同空谷的迴響。所以《大涅槃經》說，譬如一個人，有很多才能，如果他奔跑的時候，就叫做跑者；如果他收割莊稼，又叫做收割者；如果他製作飲食，就叫做廚師；如果他整治木材，就叫做工匠；鍛造金銀的時候，就叫做金銀匠。像這樣一個人，有很多名字。佛法也是這樣，其實是一個，卻有很多名稱。所以要知道，從作用上來說是多，從本體上來說恒常冥合為一。廬山遠大師說，唯一的知性，隨著作用而分為多種，並非在全心之外，另外有諸多的數量。譬如一塊金子製作成種種器物，並非在金子之外另外有器物的本體。隨著作用而分別受、想、行等等，各自保持自己的相狀，可以說是有數量的。如同金子和器物，並非沒有差別，金器雖然
【English Translation】 English version: All actions are inseparable from the One Mind. Therefore, it is said that every dust and every thought is the Samadhi of the Lotus Sutra (Lotus Sutra Samadhi: The meditative state achieved through the practice of the Lotus Sutra). Question: Since it is called One Mind and One Body, why are various forms and various Dharma gates (Dharma gates: methods or teachings to attain enlightenment) established? Answer: This is the origin of all transformations, the root of the One True Reality. It is applied according to conditions, like a wish-fulfilling jewel (wish-fulfilling jewel: a jewel that grants all wishes), manifesting forms according to objects; like a great round mirror, it can encompass all phenomena. It is the great Dharma Treasury (Dharma Treasury: a storehouse of Buddhist teachings), giving birth to endless wisdom, it is the inexhaustible treasury; subtle wisdom is infinite, it is the great Wisdom Treasury; all Dharmas are eternally as they are, it is the Tathagata Treasury (Tathagata Treasury: the inherent Buddha-nature in all beings); the original nature has no form, it is the Pure Dharma Body (Pure Dharma Body: the essence of the Buddha's being, free from defilements); the essence merges with emptiness, it is the Empty Body; the auspicious marks are illusory and profound, it is the Wonderful Form Body; wonderful eloquence is infinite, it is the Wisdom Body; concealment and manifestation are unobstructed, it is the Response Body; myriad practices adorn it, it is the Merit Body; no stagnation between thoughts, it is entering the Dharma gate of liberation; the mind is vast and empty, it is entering the Dharma gate of emptiness and stillness; the six senses are free and unhindered, it is entering the Dharma gate of non-obstruction; not a single thought arises, it is entering the Dharma gate of non-form. Moreover, the essence of this, if they assist each other, then it is only vast and great, expounding it without limit; if they embrace each other, then it is only subtle and fine, investigating it without trace. This is neither leaving existence nor destroying existence, marking one and different but not one and different. In this way, the fire from all sides cannot burn it, and the dirt of a hundred negations cannot stain it. It only manifests according to conditions, like an echo in an empty valley. Therefore, the Mahāparinirvāṇa Sūtra (Mahāparinirvāṇa Sūtra: a major Mahayana Buddhist scripture) says, 'For example, a person has many abilities. If he is running, he is called a runner; if he is harvesting crops, he is called a harvester; if he is making food, he is called a cook; if he is working with wood, he is called a craftsman; when forging gold and silver, he is called a goldsmith or silversmith. Like this, one person has many names. The Dharma is also like this, in reality it is one, but it has many names.' Therefore, know that from the perspective of function, it is many; from the perspective of essence, it is eternally merged into one. Master Yuan of Mount Lu said, 'The one knowing nature, divided into many according to function, is not outside the whole mind, there are other numbers. For example, one gold is made into various utensils, it is not that there is a separate body of utensils outside the gold. According to function, feeling, thought, action, etc., each maintains its own form, it can be said that there are numbers. Like gold and utensils, it is not without difference, although gold utensils'
別。時無前後。心法如是。若言定一。金時。應當無其諸器。若言定別。器應非一金。心法一異。準此可知矣。是以若但指金則失器。壞於世諦。若但指器則失金。隱於真諦。所以性凈隨染。舉體成俗。即生滅門。染性常凈。本來真凈。即真如門。斯則即凈之染。不礙真而恒俗。即染之凈。不破俗而恒真。是故不礙一心。雙存二諦。乃至無量身云。無量法門。隨義雖分。一心不動。是以眾聖所歸。無非法也。法即心也。是以法能成佛。大報恩經云。佛以法為師。般若經云。我初成道。觀誰可敬。可讚。無過於法。法能成立一切凡聖故。臺教云。若觀如來藏心地法門。即是觀如來。眼耳鼻舌身意。豁然真發。得見佛性。三智現前。三身具足。故知舒為萬法。卷即一心。一中無量。無量中一。如華嚴經云。爾時文殊師利菩薩。問德首菩薩言。佛子。如來所悟。唯是一法。云何乃說無量諸法。現無量剎。化無量眾。演無量音。示無量身。知無量心。現無量神通。普能震動無量世界。示現無量殊勝莊嚴。顯示無邊種種境界。而法性中。此差別相皆不可得。時德首菩薩。以頌答曰。佛子所問義。甚深難可了。智者能知此。常樂佛功德。譬如地性一。眾生各別住。地無一異念。諸佛法如是。亦如火性一。能燒一切物。火焰無分別。
【現代漢語翻譯】 現代漢語譯本： 『別』（差別）。時間沒有先後之分。心法（Citta-dharma）就是這樣。如果說（金和器物）是固定不變的『一』，那麼在製造器物的時候，就不應該有其他的器物出現。如果說（金和器物）是固定不變的『別』（差別），那麼器物就不應該只是單一的金。心法的一和異，可以依照這個原則來理解。因此，如果只執著于『金』，就會失去器物，這會破壞世俗諦（Saṃvṛti-satya）。如果只執著于『器物』，就會失去金，這會隱藏真諦（Paramārtha-satya）。所以，自性清凈隨順因緣而染污，整體成就世俗，這就是生滅門（Saṃsāra）。染污的自性常常是清凈的，本來就是真正的清凈，這就是真如門（Tathatā）。這樣，即是清凈的染污，不妨礙真諦而恒常是世俗；即是染污的清凈，不破壞世俗而恒常是真諦。因此，不妨礙一心（Eka-citta），同時存在二諦（Dva-satya）。乃至無量的身云（Kāya-megha），無量的法門（Dharma-paryāya），隨著意義雖然有所區分，但一心不動。因此，眾聖所歸，沒有不是法（Dharma）的。法即是心。因此，法能夠成就佛（Buddha）。《大報恩經》說：『佛以法為師。』《般若經》說：『我初成道，觀察誰可以尊敬、可以讚歎，沒有超過法的。』法能夠成立一切凡夫和聖人。臺教說：『如果觀察如來藏（Tathāgatagarbha）心地法門，就是觀察如來（Tathāgata）。眼耳鼻舌身意，豁然真發，得見佛性（Buddha-dhātu），三智（Tri-jñāna）現前，三身（Tri-kāya）具足。』所以知道舒展開來就是萬法（Sarva-dharma），收捲起來就是一心。一中包含無量，無量中包含一。如《華嚴經》說：『爾時文殊師利菩薩（Mañjuśrī Bodhisattva），問德首菩薩（Guṇamukhya Bodhisattva）言：佛子，如來所證悟的，唯是一法，為何卻說無量諸法，顯現無量剎土（Buddha-kṣetra），化度無量眾生（Sattva），演說無量音聲，示現無量身形，了知無量心念，顯現無量神通，普遍能夠震動無量世界，示現無量殊勝莊嚴，顯示無邊種種境界，而法性（Dharmatā）之中，這些差別相都不可得？』當時德首菩薩，以頌回答說：『佛子所問的意義，非常深奧難以理解，有智慧的人才能瞭解這個道理，常常安樂於佛的功德。譬如地的體性是一，眾生各自住在地上，地沒有一和異的念頭，諸佛的法也是這樣。又如火的體性是一，能夠焚燒一切事物，火焰沒有分別。』
【English Translation】 English version: 『Difference』. Time has no before or after. The mind-dharma (Citta-dharma) is like this. If it is said to be a fixed 『one』 (referring to gold and objects), then when making objects, there should be no other objects appearing. If it is said to be a fixed 『difference』, then the object should not be just a single gold. The oneness and difference of mind-dharma can be understood according to this principle. Therefore, if one only clings to 『gold』, one will lose the objects, which will destroy the conventional truth (Saṃvṛti-satya). If one only clings to 『objects』, one will lose the gold, which will hide the ultimate truth (Paramārtha-satya). Therefore, the self-nature is pure and follows conditions to become defiled, the whole body becomes mundane, this is the gate of birth and death (Saṃsāra). The defiled self-nature is always pure, originally truly pure, this is the gate of Suchness (Tathatā). Thus, the defilement of purity does not hinder the truth and is always mundane; the purity of defilement does not destroy the mundane and is always true. Therefore, it does not hinder one mind (Eka-citta), and both truths (Dva-satya) exist simultaneously. Even the immeasurable cloud of bodies (Kāya-megha), the immeasurable dharma-gates (Dharma-paryāya), although differentiated according to meaning, the one mind does not move. Therefore, what all the saints return to is nothing other than the Dharma (Dharma). Dharma is the mind. Therefore, the Dharma can accomplish Buddhahood (Buddha). The 『Great Repaying Kindness Sutra』 says: 『The Buddha takes the Dharma as his teacher.』 The 『Prajna Sutra』 says: 『When I first attained enlightenment, I observed who could be respected and praised, and there was nothing greater than the Dharma.』 The Dharma can establish all ordinary beings and saints. The Tiantai teaching says: 『If one observes the Tathagatagarbha (Tathāgatagarbha) mind-ground dharma-gate, one is observing the Tathagata (Tathāgata). The eyes, ears, nose, tongue, body, and mind suddenly and truly arise, and one can see the Buddha-nature (Buddha-dhātu), the three wisdoms (Tri-jñāna) manifest, and the three bodies (Tri-kāya) are complete.』 Therefore, know that when unfolded, it is the myriad dharmas (Sarva-dharma), and when rolled up, it is one mind. One contains immeasurable, and immeasurable contains one. As the 『Avatamsaka Sutra』 says: 『At that time, Manjushri Bodhisattva (Mañjuśrī Bodhisattva) asked Guṇamukhya Bodhisattva (Guṇamukhya Bodhisattva), 『Buddha-son, what the Tathagata has realized is only one dharma, why does he speak of immeasurable dharmas, manifest immeasurable Buddha-lands (Buddha-kṣetra), transform immeasurable beings (Sattva), expound immeasurable sounds, show immeasurable bodies, know immeasurable minds, manifest immeasurable supernatural powers, universally shake immeasurable worlds, show immeasurable excellent adornments, and display boundless various realms, while in the nature of dharma (Dharmatā), these differences are all unattainable?』』 At that time, Guṇamukhya Bodhisattva replied in verse, 『The meaning of what the Buddha-son asks is very profound and difficult to understand, only the wise can understand this, and always rejoice in the merits of the Buddha. For example, the nature of the earth is one, and beings live separately on the earth, the earth has no thought of one or different, the dharmas of all Buddhas are like this. Also, like the nature of fire is one, and can burn all things, the flames have no discrimination.』
諸佛法如是。亦如大海一。波濤千萬異。水無種種殊。諸佛法如是。亦如風性一。能吹一切物。風無一異念。諸佛法如是。亦如大云雷。普雨一切地。雨滴無差別。諸佛法如是。亦如地界一。能生種種芽。非地有殊異。諸佛法如是。亦如無雲曀。普照於十方。光明無異性。諸佛法如是。亦如空中月。世間靡不見。非月往其處。諸佛法如是。譬如大梵王。應現滿三千。其身無別異。諸佛法如是。故知此宗鏡一心之旨。名具足道。是圓頓門。就緣起則無邊。約真性則無二。一多交徹。存泯同時。如法藏法師云。明不二者。若執塵與心為一。遮言不一。以心所現。非無緣故。若執塵為二。遮言不二。以離心外。無別塵故。一二無礙現前。方入不二。經頌云。無二智慧中。出人中師子。不著一二法。知無一二故。又云。若以塵唯心現。則外塵都絕。若以心全現塵。則內心都泯。泯者。泯其禮外之見。存者。存其全理之事。即泯恒存。即存恒泯。所以一心總含萬有。萬有不異一心。如起信論疏云。所謂法者。即眾生心者。出其法體。謂如來藏心。含和合二門。以其在眾生位故。若在佛地。即無和合義。以始覺同本。唯是真如。即當所顯義也。今就隨染眾生位中故。得具其二種門也。次攝一切世出世法者。辯法功能。以其此心。體
【現代漢語翻譯】 現代漢語譯本 諸佛之法就是這樣。就像大海一樣，波濤千萬種不同，但水卻沒有種種差別。諸佛之法就是這樣。就像風的性質一樣，能夠吹動一切事物，風沒有一和異的分別念頭。諸佛之法就是這樣。就像大云打雷一樣，普遍降雨到一切土地，雨滴沒有差別。諸佛之法就是這樣。就像大地一樣，能夠生長種種芽，不是地有特殊差異。諸佛之法就是這樣。就像沒有云翳的晴空一樣，普遍照耀於十方，光明沒有不同的性質。諸佛之法就是這樣。就像空中的月亮，世間沒有看不見的，不是月亮自己去到那裡。諸佛之法就是這樣。譬如大梵天王（佛教的護法神），應化顯現充滿三千大千世界，他的身體沒有分別差異。諸佛之法就是這樣。所以知道這宗鏡（指《宗鏡錄》）一心的宗旨，名為具足道，是圓頓法門。就緣起法來說是無邊的，就真性來說是沒有二的。一和多互相交融，存在和泯滅同時發生。如法藏法師（唐代華嚴宗高僧）所說：『說明不二的道理，如果執著塵和心為一，就遮止說它們不一，因為心所顯現的，不是沒有原因的。如果執著塵為二，就遮止說它們不二，因為離開心之外，沒有別的塵。一和二沒有障礙地顯現，才進入不二的境界。』經中的偈頌說：『從無二的智慧中，出現人中的獅子（指佛陀）。不執著一和二的法，因為知道沒有一和二的緣故。』又說：『如果認為塵唯獨是心所顯現的，那麼外在的塵就完全斷絕了。如果認為心完全顯現為塵，那麼內在的心就完全泯滅了。』泯滅，是泯滅其向外尋求的見解；存在，是存在其全體真理的事實。即泯滅時恒常存在，即存在時恒常泯滅。所以一心總括包含萬有，萬有不異於一心。如《起信論疏》（《大乘起信論疏》）所說：『所謂法，即眾生心者，』這是指出法的本體，謂如來藏心（一切眾生本具的清凈心性），包含和合二門，因為它在眾生位上的緣故。如果在佛地，就沒有和合的意義，因為始覺（最初的覺悟）同於本覺（本來的覺悟），唯獨是真如（不生不滅的真性），這就是應當顯現的意義。現在就隨順染污的眾生位中，所以能夠具備這兩種門。其次，攝取一切世間和出世間的法，這是辨別法的功能，因為它這個心的本體
【English Translation】 English version The Dharma of all Buddhas is like this. It is like the great ocean, with myriad different waves, but the water has no various distinctions. The Dharma of all Buddhas is like this. It is like the nature of the wind, which can blow all things, and the wind has no thought of one or different. The Dharma of all Buddhas is like this. It is like great clouds and thunder, universally raining on all lands, and the raindrops have no difference. The Dharma of all Buddhas is like this. It is like the realm of earth, which can grow various sprouts, and it is not that the earth has special differences. The Dharma of all Buddhas is like this. It is like the cloudless sky, universally illuminating the ten directions, and the light has no different nature. The Dharma of all Buddhas is like this. It is like the moon in the sky, which is seen by everyone in the world, and it is not that the moon goes to those places itself. The Dharma of all Buddhas is like this. It is like the Great Brahma King (a protector deity in Buddhism), who manifests and fills the three thousand great thousand worlds, and his body has no separate differences. The Dharma of all Buddhas is like this. Therefore, know that the essence of this Zongjing (referring to the 'Zong Jing Lu'), the One Mind, is called the Path of Perfection, and it is the Sudden Enlightenment Dharma. In terms of dependent origination, it is boundless; in terms of true nature, it is non-dual. One and many interpenetrate, existence and extinction occur simultaneously. As Dharma Master Fazang (a prominent Huayan Buddhist monk of the Tang Dynasty) said: 'To explain the principle of non-duality, if one clings to the idea that dust and mind are one, then one should negate saying they are not one, because what the mind manifests is not without cause. If one clings to the idea that dust is two, then one should negate saying they are not two, because apart from the mind, there is no separate dust. When one and two manifest without obstruction, then one enters the realm of non-duality.' The verse in the sutra says: 'From the wisdom of non-duality, emerges the lion among men (referring to the Buddha). He does not cling to the Dharma of one or two, because he knows there is no one or two.' It also says: 'If one thinks that dust is solely manifested by the mind, then external dust is completely cut off. If one thinks that the mind completely manifests as dust, then the inner mind is completely extinguished.' Extinction means extinguishing the view of seeking externally; existence means existing in the fact of the entire truth. That is, extinction is constantly existing, and existence is constantly extinguishing. Therefore, the One Mind encompasses all things, and all things are not different from the One Mind. As the 'Awakening of Faith Treatise Commentary' (the commentary on the 'Mahayana Awakening of Faith Treatise') says: 'The so-called Dharma, that is, the mind of sentient beings,' this points out the substance of the Dharma, namely the Tathagatagarbha (the pure mind nature inherent in all beings), which contains the two aspects of combination and aggregation, because it is in the position of sentient beings. If it is in the Buddha-ground, then there is no meaning of combination and aggregation, because initial awakening (the initial awakening) is the same as original awakening (the original awakening), and it is solely Suchness (the true nature of non-birth and non-death), which is the meaning that should be revealed. Now, in the position of sentient beings who follow defilement, they can possess these two aspects. Secondly, embracing all worldly and supramundane Dharmas, this is to distinguish the function of the Dharma, because the substance of this mind
相無礙。染凈同依。隨流返流。唯轉此心。是故若隨染成於不覺。即攝世間法。不變之本覺。及返染始覺。攝出世間法。猶此約生滅門辯。若約真如門者。即镕融含攝。染凈不殊。故通攝也。下文具顯三。依於此心。顯示大乘義者。釋其法名。謂依此一心宗本法上。顯示大乘三大之義。故名此心。以為法也。別中二。先責總立難。后開別釋成。前中責有二意。一云心通染凈。大乘唯凈。如何此心能顯之義。又云。心法是一。大乘義廣。如何此心能示三義。釋意云。大乘雖凈。相用必對染成。故今生滅門中。既具含染凈。故能顯也。以廢染之時。即無凈用故。此釋初意也。又心法雖一而有二門。真如門中。示大乘體。生滅門中。具示三大。大乘之義。莫過是三。是故依此一心。得顯三大之義也。又何故。真如門中雲即示。生滅門中雲能示者。以真如是不起門。與彼所顯體大。無有異相。詮旨不別。故云即示也。以是不起故。唯示于體也。生滅是起動門。染凈既異。詮旨又分。能所不同。故不云即也。自體相用者。體謂生滅門中本覺之義。是生滅之自體。生滅之因故。在生滅門中。亦辯體也。翻染之凈相。及隨染之業用。並在此門中。故具論耳。是故下文釋生滅門內。是所顯示三大之義。意在於此。何故真如門中。直云體
【現代漢語翻譯】 現代漢語譯本 相無礙（現象之間沒有障礙）。染凈同依（污染和清凈都依賴於同一個基礎）。隨流返流（順應流轉和迴歸本源）。唯轉此心（關鍵在於轉變這個心）。因此，如果順應污染，就會形成不覺（avidyā）。這包含世間法。不變的本覺（original enlightenment），以及迴歸污染的始覺（initial enlightenment），包含出世間法。這就像是從生滅門（saṃsāra-nirodha-dvāra）的角度來辨析。如果從真如門（tathatā-dvāra）的角度來看，那就是镕融含攝（完全融合包含），污染和清凈沒有差別，所以是通攝（普遍包含）。下文會詳細闡述這三點。依於此心，顯示大乘義者（依靠這個心，來顯示大乘的意義），這是解釋這個法名的含義。意思是依靠這個一心（eka-citta）的宗本法上，來顯示大乘三大（tri-mahā）的意義。所以稱這個心為法。 別中二（在別釋中分為兩部分）。先責總立難（首先責難總體的建立），后開別釋成（然後展開分別解釋來完成）。前中責有二意（前面的責難包含兩種意思）。一是說心通染凈（心同時包含污染和清凈），大乘唯凈（大乘唯有清凈），如何此心能顯之義（這個心如何能夠顯示大乘的意義）？二是說心法是一（心和法是一體的），大乘義廣（大乘的意義廣大），如何此心能示三義（這個心如何能夠展示三種意義）？ 釋意云（解釋的意思是），大乘雖凈（大乘雖然是清凈的），相用必對染成（但其現象和作用必定是相對於污染而成立的）。所以現在生滅門中（在生滅門中），既具含染凈（既包含污染也包含清凈），故能顯也（所以能夠顯示大乘的意義）。因為廢染之時（當廢除污染的時候），即無凈用故（就沒有清凈的作用了）。這是解釋第一種意思。又心法雖一而有二門（心和法雖然是一體的，但有真如門和生滅門兩種途徑）。真如門中（在真如門中），示大乘體（展示大乘的本體）。生滅門中（在生滅門中），具示三大（完整地展示三大）。大乘之義（大乘的意義），莫過是三（沒有比這三種更重要的了）。是故依此一心（所以依靠這個一心），得顯三大之義也（就能夠顯示三大意義）。 又何故（又為什麼），真如門中雲即示（在真如門中說是『即示』），生滅門中雲能示者（在生滅門中說是『能示』）？以真如是不起門（因為真如是不生不滅的途徑），與彼所顯體大（與它所顯示的體大），無有異相（沒有不同的相狀），詮旨不別（所詮釋的宗旨沒有區別），故云即示也（所以說是『即示』）。以是不起故（因為是不生不滅的），唯示于體也（所以只顯示本體）。生滅是起動門（生滅是生起變動的途徑），染凈既異（污染和清凈既然不同），詮旨又分（所詮釋的宗旨又有所區分），能所不同（能和所不同），故不云即也（所以不說『即』）。 自體相用者（自體、相、用方面），體謂生滅門中本覺之義（體指的是生滅門中的本覺的意義），是生滅之自體（是生滅的自體），生滅之因故（是生滅的原因）。在生滅門中（在生滅門中），亦辯體也（也辨析體）。翻染之凈相（轉變污染的清凈相），及隨染之業用（以及隨順污染的業用），並在此門中（都在這個途徑中）。故具論耳（所以詳細論述）。是故下文釋生滅門內（所以下文解釋生滅門內），是所顯示三大之義（所顯示的三大意義），意在於此（意義就在於此）。何故真如門中（為什麼在真如門中），直云體（直接說體）？
【English Translation】 English version 'Phenomena are unobstructed. Defilement and purity rely on the same basis. Following the flow and reversing the flow. Only transforming this mind. Therefore, if one follows defilement, it forms non-awakening (avidyā). This encompasses worldly dharmas. The unchanging original enlightenment (original enlightenment), and the initial enlightenment (initial enlightenment) that reverses defilement, encompasses supramundane dharmas. This is like distinguishing from the perspective of the saṃsāra-nirodha-dvāra (gate of birth and death). If viewed from the tathatā-dvāra (gate of Suchness), it is a complete fusion and inclusion, where defilement and purity are not different, thus it is universally encompassing. The following text will elaborate on these three points. Relying on this mind to reveal the meaning of Mahāyāna, this explains the meaning of the dharma name. It means relying on this one-mind (eka-citta) as the fundamental dharma to reveal the meaning of the three great aspects (tri-mahā) of Mahāyāna. Therefore, this mind is called the dharma.' 'In the separate analysis, there are two parts. First, there is the criticism of the overall establishment, and then the separate explanations are opened up to complete it. The previous criticism contains two meanings. One is that the mind encompasses both defilement and purity, while Mahāyāna is only pure. How can this mind reveal the meaning of Mahāyāna? The second is that the mind and dharma are one, while the meaning of Mahāyāna is vast. How can this mind demonstrate the three meanings?' 'The explanation means that although Mahāyāna is pure, its phenomena and functions must be formed in contrast to defilement. Therefore, in the gate of birth and death, since it contains both defilement and purity, it can reveal the meaning of Mahāyāna. Because when defilement is abandoned, there is no pure function. This explains the first meaning. Furthermore, although the mind and dharma are one, there are two gates: the gate of Suchness and the gate of birth and death. In the gate of Suchness, the essence of Mahāyāna is shown. In the gate of birth and death, the three great aspects are fully shown. The meaning of Mahāyāna is nothing more than these three. Therefore, relying on this one mind, one can reveal the meaning of the three great aspects.' 'Moreover, why is it said 'immediately shows' in the gate of Suchness, and 'can show' in the gate of birth and death? Because Suchness is the gate of non-arising, and there is no different appearance from the essence it reveals. The meaning is not different, so it is said 'immediately shows'. Because it is non-arising, it only shows the essence. Birth and death is the gate of arising and movement. Since defilement and purity are different, the meaning is also divided. The able and the object are different, so it is not said 'immediately'.' 'Regarding self-essence, characteristics, and function, essence refers to the meaning of original enlightenment in the gate of birth and death. It is the self-essence of birth and death, and the cause of birth and death. In the gate of birth and death, essence is also analyzed. The pure aspect of transforming defilement, and the karmic function of following defilement, are all in this gate. Therefore, it is discussed in detail. Therefore, the following text explains the meaning of the three great aspects revealed within the gate of birth and death. The meaning lies in this. Why, in the gate of Suchness, is only essence directly mentioned?'
。生滅門中。乃云自體等者。以所示三大義。還在能示生滅門中。顯非別外。故云自也。
問。真如是不起門。但示于體者。生滅是起動門。應唯示相用。
答。真如是不起門。不起不必由起。由無有起故。所以唯示體。生滅是起動門。起必賴不起。起含不起。故起中具三大。
又問。真如生滅二。門既齊相攝者。何故真如門中。唯示大乘體。不顯于相用。生滅門中。具顯三耶。
答。真如是泯相顯實相。不壞相而即泯故。得攝於生滅。已泯相而不存。故。但示于體也。生滅是攬理成事門。不壞理而成事故。得攝於真如。以成事而理不失故。具示於三大。體大者。真性深廣。凡聖染凈。皆以為依。故受大名。隨流加染而不增。返流除染而不減。又返流加凈而不增。隨流闕凈而不減。良以染凈之所不虧。始終之所不易。故云平等不增減也。相大者。二種如來藏不空之義。謂不異體之相。故云性德。如水八德。不異於水。用大者。謂隨染等幻。自然大用。報化二身。粗細之用。令諸眾生始成世善。終成出世善故也。下文顯之。何故唯言善。不云不善者。以不善法違真故。是所治故。非其用也。若爾。諸不善法。應離於真。釋云。亦不離真。以違真故。非其用也。鈔喻顯云。一心如水。真如如濕。
【現代漢語翻譯】 現代漢語譯本：在生滅門中，說『自體』等等，是因為所展示的三大（體大、相大、用大）義理，仍然在能示現生滅的門中，顯示並非是另外的、外在的，所以說是『自』。
問：真如是不起門，只是顯示體性；生滅是起動門，應該只顯示相和用。
答：真如是不起門，不起不一定依賴於起，因為沒有起，所以只是顯示體。生滅是起動門，起必定依賴於不起，起包含著不起，所以在起中具備三大。
又問：真如和生滅二門既然互相攝持，為什麼真如門中只顯示大乘體，不顯示相和用？而生滅門中，卻全部顯示三大呢？
答：真如是泯滅相而顯現實相，不壞假相而即是泯滅，所以能夠攝持生滅。因為已經泯滅了相而不存在，所以只顯示體性。生滅是攬理成事的門，不壞理而成事，所以能夠攝持真如。因為成就了事而理沒有喪失，所以全部顯示三大。體大，是指真性深廣，凡夫、聖人、染污、清凈，都以它為依靠，所以承受『大』的名稱。隨著流轉增加染污而不增加，返回本源去除染污而不減少。又返回本源增加清凈而不增加，隨著流轉缺少清凈而不減少。正是因為染污和清凈都不能虧損它，始終都不會改變，所以說是平等不增減。相大，是指兩種如來藏（Tathagatagarbha）（自性清凈如來藏和如來法身如來藏）不空的意義，是指不異於體的相，所以說是性德，就像水的八德（澄、凈、清、冷、甘、柔、潤、止渴），不異於水。用大，是指隨著染污等等幻化，自然而然的大用，報身（Sambhogakaya）和化身（Nirmanakaya）二身，粗細的作用，使各種眾生開始成就世間善，最終成就出世間善。下文會顯示這些。為什麼只說善，而不說不善呢？因為不善法違背真如，是被治理的對象，不是它的作用。如果這樣，各種不善法，應該脫離於真如。解釋說：也不脫離真如，因為違背真如，不是它的作用。鈔文用比喻來顯示：一心就像水，真如就像濕性。
【English Translation】 English version: In the realm of arising and ceasing, saying 'self-essence' and so on, is because the three great aspects (substance, attribute, and function) that are shown are still within the realm of being able to show arising and ceasing, indicating that they are not separate or external, therefore it is called 'self'.
Question: True Thusness (Tathata) is the gate of non-arising, only showing the substance; arising and ceasing is the gate of arising and moving, it should only show the attributes and function.
Answer: True Thusness (Tathata) is the gate of non-arising, non-arising does not necessarily depend on arising, because there is no arising, therefore it only shows the substance. Arising and ceasing is the gate of arising and moving, arising must depend on non-arising, arising contains non-arising, therefore within arising it possesses the three great aspects.
Question again: Since the two gates of True Thusness (Tathata) and arising/ceasing mutually encompass each other, why does the gate of True Thusness (Tathata) only show the Great Vehicle's (Mahayana) substance, and not show the attributes and function? While the gate of arising and ceasing fully shows the three aspects?
Answer: True Thusness (Tathata) is obliterating the attributes to reveal the real substance, not destroying the attributes but immediately obliterating them, therefore it is able to encompass arising and ceasing. Because it has already obliterated the attributes and they no longer exist, therefore it only shows the substance. Arising and ceasing is the gate of embracing principle to accomplish phenomena, not destroying the principle to accomplish phenomena, therefore it is able to encompass True Thusness (Tathata). Because accomplishing phenomena does not lose the principle, therefore it fully shows the three great aspects. The greatness of substance refers to the profound and vast true nature, ordinary beings, sages, defilement, purity, all take it as their reliance, therefore it receives the name 'great'. Following the flow, adding defilement does not increase it, returning to the source, removing defilement does not decrease it. Also, returning to the source, adding purity does not increase it, following the flow, lacking purity does not decrease it. It is precisely because defilement and purity cannot diminish it, and it is unchanging from beginning to end, therefore it is called equal, without increase or decrease. The greatness of attribute refers to the meaning of the two Tathagatagarbhas (Tathagatagarbha) (the self-nature pure Tathagatagarbha and the Dharmakaya Tathagatagarbha) not being empty, referring to the attribute that is not different from the substance, therefore it is called inherent virtue, like the eight virtues of water (clarity, purity, clearness, coolness, sweetness, softness, smoothness, and thirst-quenching), not different from water. The greatness of function refers to the great function that naturally follows defilement and other illusions, the Reward Body (Sambhogakaya) and Manifestation Body (Nirmanakaya), the coarse and subtle functions, causing all sentient beings to initially accomplish worldly good, and ultimately accomplish transcendental good. The following text will reveal these. Why only speak of good, and not speak of non-good? Because non-good dharmas violate True Thusness (Tathata), and are the objects to be governed, not its function. If that is the case, all non-good dharmas should be separate from True Thusness (Tathata). The explanation says: They are also not separate from True Thusness (Tathata), because violating True Thusness (Tathata) is not its function. The commentary uses an analogy to reveal: the one mind is like water, True Thusness (Tathata) is like wetness.
生滅如波。是水濕相。即示水體。是真如門。是水波相。能示水之自體相用。濕為自體。八功德相為相。鑒像潤物為用。是生滅門。真如門是體。不說相用。生滅門是相用。故具說三大自體相用。又是知生滅是真如家相。真如是生滅家體。體相雖異。而不相離也。其猶波水離異。豈得水在波外耶。豈得水不與波為自體耶。所以疏云。起含不起者。且真如不起之門。舉體成於起動生滅之相。今起中含不起。猶水起成波。波含於水。于生滅門。由有起故。示相用二大。由含不起故。示于體大也。故能具示之。又云。真如門唯示體者。無相用可示故。生滅門具示三者。事理具足故。又云。如金莊嚴具者。真如隨緣成生滅。生滅無體即真如。猶真金隨工匠之緣。成諸器物。器物無體。即是真金。應立量云。真如生滅二門。是有法。互相攝故是宗。因云不相離故。同喻如金莊嚴具。又云。真不待立。俗不待遣者。一約真故無所遣。以俗即真故。二約真故不待立。即俗之真本現故。三約俗無所乖。真即俗故。四約俗不待立。即真之差別故。由是義故。不壞生滅門。說真如門。不壞真如門。說生滅門。良以二門唯一心故。是以真俗雙融。無障礙也。釋摩訶衍論云。依本論略具三門。一者。本法所依決定門。二者。根本攝末分際門。三
【現代漢語翻譯】 生滅就像水波。'是水濕相'，就顯示了水的本體，這是'真如門'（萬物本性的入口）。'是水波相'，能夠顯示水的自體、相和用。'濕'是自體，'八功德相'是相，'鑒像潤物'是用。這是'生滅門'（現象界的入口）。'真如門'是體，不談相和用。'生滅門'是相和用，所以詳細地說明了三大——自體、相和用。而且要知道生滅是真如的家的相，真如是生滅的家的體。體和相雖然不同，但是不互相分離。這就像水和波浪的離異，難道水會在波浪之外嗎？難道水不與波浪作為自體嗎？所以疏中說，'起含不起者'，是說真如不起之門，舉整體成就起動生滅之相。現在起中包含不起，就像水起成波，波包含於水。在生滅門中，由於有起，顯示了相和用二大；由於包含不起，顯示了體大。所以能夠完全地顯示。又說，'真如門唯示體者'，是沒有相用可以顯示的緣故。'生滅門具示三者'，是事和理都具足的緣故。又說，'如金莊嚴具者'，真如隨緣成為生滅，生滅沒有自體就是真如。就像真金隨著工匠的緣分，成為各種器物，器物沒有自體，就是真金。應該立量說，真如和生滅二門，是有法，互相攝取，這是宗。原因是'不相離故'。同喻就像金和莊嚴具。又說，'真不待立，俗不待遣者'，一是就真而言，所以沒有什麼要去除的，因為俗就是真。二是就真而言，所以不需要建立什麼，因為即俗之真本來就顯現。三是就俗而言，沒有什麼相違背的，真就是俗。四是就俗而言，不需要建立什麼，因為就是真的差別。由於這個道理，不破壞生滅門，說真如門；不破壞真如門，說生滅門。實在是由於二門是唯一心的緣故。因此真俗雙融，沒有障礙。釋摩訶衍論說，依據本論，簡略地具有三門：一是本法所依決定門，二是根本攝末分際門，三
【English Translation】 Birth and death are like waves. 'Being wet' is the characteristic of water, which directly reveals the substance of water, and this is the 'True Thus Gate' (entrance to the nature of all things). 'Being a wave' can reveal the self-nature, characteristics, and functions of water. 'Wetness' is the self-nature, 'eight meritorious qualities' are the characteristics, and 'reflecting images and moistening things' are the functions. This is the 'Birth and Death Gate' (entrance to the phenomenal world). The 'True Thus Gate' is the substance, without discussing characteristics and functions. The 'Birth and Death Gate' is the characteristics and functions, so it explains in detail the three great aspects: self-nature, characteristics, and functions. Moreover, it should be known that birth and death are the characteristics of the True Thus's home, and True Thus is the substance of the Birth and Death's home. Although the substance and characteristics are different, they are not separated from each other. This is like the separation of water and waves; how could water be outside the waves? How could water not be the self-nature of the waves? Therefore, the commentary says, 'That which arises contains that which does not arise,' meaning that the gate of True Thus, which does not arise, entirely accomplishes the characteristics of arising, moving, birth, and death. Now, that which arises contains that which does not arise, just as water arises to become waves, and waves are contained in water. In the Birth and Death Gate, because there is arising, the two great aspects of characteristics and functions are revealed; because it contains that which does not arise, the great aspect of substance is revealed. Therefore, it can fully reveal it. It also says, 'The True Thus Gate only reveals the substance' because there are no characteristics and functions to reveal. 'The Birth and Death Gate fully reveals the three' because both phenomena and principle are complete. It also says, 'Like gold ornaments,' True Thus becomes birth and death according to conditions, and birth and death without substance are True Thus. Just as true gold, according to the conditions of the craftsman, becomes various utensils, and the utensils without substance are true gold. It should be established that the two gates of True Thus and birth and death are the object of law, and they mutually embrace each other, which is the proposition. The reason is 'because they are not separated from each other.' The analogy is like gold and ornaments. It also says, 'Truth does not need to be established, and convention does not need to be discarded,' firstly, in terms of truth, there is nothing to be discarded because convention is truth. Secondly, in terms of truth, there is no need to establish anything because the truth of convention is originally manifest. Thirdly, in terms of convention, there is nothing contradictory because truth is convention. Fourthly, in terms of convention, there is no need to establish anything because it is the difference of truth. Because of this reason, without destroying the Birth and Death Gate, the True Thus Gate is spoken; without destroying the True Thus Gate, the Birth and Death Gate is spoken. It is truly because the two gates are of one mind. Therefore, truth and convention are mutually integrated without obstruction. The Explanation of the Mahayana Treatise says that according to this treatise, there are briefly three gates: first, the gate of determining what the fundamental Dharma relies on; second, the gate of the fundamental embracing the end; third
者。建立二種摩訶衍門。論云。所言法者。謂眾生心者。即本法所依決定門。論云。是心即攝一切世間法。出世間法者。即是根本攝末分際門。論云。一法界心。總攝一切生滅門法。是故名為攝世間。總攝一切真如門法。是故名攝出世間。論云。依於此心。顯示摩訶衍義者。即是建立二種摩訶衍門。一者心真如門。二者心生滅門。一者一體摩訶衍。二者自體自相自用摩訶衍。作一法界。心真如門。即顯示一體摩訶衍法。作一法界。心生滅門。能示自體自相自用摩訶衍法。乃至依真如門。所趣入之摩訶衍法。唯立體名。依生滅門。所趣入之摩訶衍法。立自名。以真如門中無他相故。生滅門中有他相故。他謂一切不善品法。自謂一切清凈品法。若所對治他無。能對治自無故。唯言體。不說自焉。若所對治他有。能對治自有故。名言自不說體焉。又二種本法。各有十名。名通義別。一者名為廣大神王。此中有二。一者鳩那耶神王。二者遮毗佉羅神王。第一神王。住金剛山。一向出生吉祥神眾。第二神王。住大海中。遍通出生一切種種吉祥神眾。過患神眾。二種本法廣大神王亦復如是。一體本法。一向出生真如凈法。三自本法。自體自相自用。遍通。出生一切種種清白品法。染污品法。故自體契經中作如是說。文殊師利前白佛
【現代漢語翻譯】 現代漢語譯本： 關於建立兩種摩訶衍門（Mahāyāna-gate）：論中說，所謂的『法』，指的是眾生的心，這是根本之法所依的決定之門。論中說，這個心涵蓋了一切世間法和出世間法，這是根本統攝末端分際之門。論中說，一法界心，總括了一切生滅門法，所以稱為攝世間；總括了一切真如門法，所以稱為攝出世間。論中說，依據這個心，來顯示摩訶衍的意義，這就是建立兩種摩訶衍門：一是心真如門，二是心生滅門。一是自體摩訶衍，二是自體、自相、自用摩訶衍。以一法界心真如門，來顯示一體摩訶衍法；以一法界心生滅門，能夠顯示自體、自相、自用摩訶衍法。乃至依據真如門所趨入的摩訶衍法，隻立『體』名；依據生滅門所趨入的摩訶衍法，立『自』名。因為真如門中沒有他相的緣故，生滅門中有他相的緣故。『他』指的是一切不善品法，『自』指的是一切清凈品法。如果所要對治的『他』沒有，能對治的『自』也就沒有了，所以只說『體』，不說『自』。如果所要對治的『他』存在，能對治的『自』也存在，所以稱『自』，不說『體』。 又有兩種根本之法，各有十個名稱，名稱相同但意義不同。一是名為廣大神王，這其中有兩種：一是鳩那耶神王（Kuṇāya-devarāja），二是遮毗佉羅神王（Cāpikhara-devarāja）。第一神王住在金剛山（Vajra-parvata），一向出生吉祥的神眾；第二神王住在大海中，普遍出生一切種種吉祥的神眾和過患的神眾。兩種根本之法，廣大神王也是這樣：一體的根本之法，一向出生真如清凈之法；三自的根本之法，自體、自相、自用，普遍出生一切種種清白品法和染污品法。所以自體契經中這樣說，文殊師利（Mañjuśrī）先前稟白佛陀。
【English Translation】 English version: Regarding the establishment of two Mahāyāna-gates: The treatise states that 'dharma' refers to the minds of sentient beings, which is the decisive gate upon which the fundamental dharma relies. The treatise states that this mind encompasses all mundane and supramundane dharmas; this is the gate of fundamentally encompassing the ultimate distinctions. The treatise states that the one-dharmadhātu-mind encompasses all dharmas of arising and ceasing, hence it is called encompassing the mundane; it encompasses all dharmas of Suchness, hence it is called encompassing the supramundane. The treatise states that based on this mind, the meaning of Mahāyāna is revealed, which is the establishment of two Mahāyāna-gates: first, the mind-Suchness gate; second, the mind-arising-and-ceasing gate. First, the oneness-Mahāyāna; second, the self-essence, self-characteristics, and self-function Mahāyāna. Using the one-dharmadhātu-mind-Suchness gate to reveal the oneness-Mahāyāna-dharma; using the one-dharmadhātu-mind-arising-and-ceasing gate to reveal the self-essence, self-characteristics, and self-function Mahāyāna-dharma. Furthermore, the Mahāyāna-dharma entered through the Suchness gate is only established with the name 'essence'; the Mahāyāna-dharma entered through the arising-and-ceasing gate is established with the name 'self'. Because there are no other characteristics in the Suchness gate, and because there are other characteristics in the arising-and-ceasing gate. 'Other' refers to all unwholesome dharmas; 'self' refers to all pure dharmas. If the 'other' to be counteracted does not exist, then the 'self' that can counteract also does not exist, so only 'essence' is spoken of, not 'self'. If the 'other' to be counteracted exists, then the 'self' that can counteract also exists, so it is called 'self', not 'essence'. Furthermore, there are two kinds of fundamental dharmas, each with ten names, the names being the same but the meanings different. One is called the Great Divine King, and within this there are two: first, Kuṇāya-devarāja; second, Cāpikhara-devarāja. The first Divine King dwells on Vajra-parvata, always producing auspicious divine beings; the second Divine King dwells in the great ocean, universally producing all kinds of auspicious and harmful divine beings. The two kinds of fundamental dharmas, the Great Divine King, are also like this: the fundamental dharma of oneness always produces the pure dharma of Suchness; the fundamental dharma of the three selves—self-essence, self-characteristics, and self-function—universally produces all kinds of pure and defiled dharmas. Therefore, the Self-Essence Sutra says this: Mañjuśrī previously reported to the Buddha.
言。世尊。甚深極妙二種大乘。不覺同異。極疑眾心。如宜世尊。為眾更說。佛造作相。而告文殊言。善男子。如是二法。譬如金剛神王。及主海神王。其相各差別。謂如金剛神王。住金剛山。見諸境界。唯現金光。不現餘光。真如一心金剛神王。亦復如是。唯有凈法。無有餘法故。又如金剛王。唯出清凈眷屬。當不出生雜亂眷屬。真如一心。亦復如是。唯出生無垢清凈法故。複次譬如主海神王。住大海中。出生種種粗惡眷屬。種種善妙眷屬。生滅一心主海神王。亦復如是。出生一切染凈法故。二者名為大虛空王。此中有二。一者空自在空王。二者色自在空王。第一空王。以空容受而為自在。第二空王。以色容受而為自在。二種本法。亦復如是。一體空王。以無住處而為自在。三自空王。以有住處而為自在。故金剛三昧契經中作如是說。心如法理。自體空無。如彼空王。本無住處。一地契經中作如是說。一心法體。于諸障礙。無有障礙。令住諸法。譬如空王。於一切色得自在故。容受大種故。三者名出生龍王。此中有二。一者出生光明龍王。二者出生風水龍王。第一龍王。以凈光明而為依止。第二龍王。以風水德而為依止。二種本法出生龍王。亦復如是。一體本法。以純凈法而為其體。三自本法。以染凈法而為其德。
【現代漢語翻譯】 現代漢語譯本： 世尊，兩種甚深微妙的大乘法門，人們不能覺察它們的相同與差異，心中充滿疑惑。希望世尊您能爲了大眾，再次宣說佛所造作的法相。佛告訴文殊菩薩說：『善男子，這兩種法，譬如金剛神王和主海神王，他們的相貌各有差別。金剛神王住在金剛山，所見的境界，只顯現金光，不顯現其他的光。真如一心金剛神王也是這樣，只有清凈的法，沒有其他的法。又如金剛王，只出生清凈的眷屬，不會出生雜亂的眷屬。真如一心也是這樣，只出生無垢清凈的法。再譬如主海神王，住在大海中，出生種種粗惡的眷屬，也出生種種善妙的眷屬。生滅一心主海神王也是這樣，出生一切染污和清凈的法。』 第二種名為大虛空王，其中有兩種：一是空自在空王，二是色自在空王。第一種空王，以空來容受萬物而得自在。第二種空王，以色來容受萬物而得自在。這兩種根本的法也是這樣：一體空王，以無住處而得自在；三自空王，以有住處而得自在。所以《金剛三昧契經》中這樣說：『心如法理，自體空無，如同虛空之王，本來沒有住處。』《一地契經》中這樣說：『一心法體，對於各種障礙，沒有障礙，令其安住于諸法之中，譬如虛空之王，對於一切色都得自在，能夠容受四大種。』 第三種名為出生龍王，其中有兩種：一是出生光明龍王，二是出生風水龍王。第一種龍王，以清凈光明作為依止。第二種龍王，以風和水的功德作為依止。這兩種根本的法，出生龍王也是這樣：一體本法，以純凈的法作為它的本體；三自本法，以染污和清凈的法作為它的功德。
【English Translation】 English version: The World Honored One, the two kinds of profound and subtle Mahayana (Great Vehicle) teachings, people cannot perceive their similarities and differences, and their minds are full of doubts. May the World Honored One, for the sake of the assembly, further explain the characteristics of the Buddha's (Buddha: enlightened one) creations.' The Buddha told Manjushri (Manjushri: Bodhisattva of wisdom): 'Good son, these two dharmas (dharma: teachings), are like the Vajra (Vajra: diamond/thunderbolt) Divine King and the Ocean Lord Divine King, their appearances are different. The Vajra Divine King dwells on Vajra Mountain, and the realms he sees only manifest golden light, not other lights. The True Thusness (True Thusness: ultimate reality) One Mind Vajra Divine King is also like this, only having pure dharmas, without other dharmas. Also, like the Vajra King, only pure retinues are born, not mixed and chaotic retinues. The True Thusness One Mind is also like this, only giving birth to immaculate and pure dharmas.' 'Furthermore, like the Ocean Lord Divine King, dwelling in the great ocean, he gives birth to various coarse and evil retinues, and also gives birth to various good and wonderful retinues. The arising and ceasing One Mind Ocean Lord Divine King is also like this, giving birth to all defiled and pure dharmas.' The second is called the Great Void King, which has two types: one is the Void Free Void King, and the other is the Color Free Void King. The first Void King uses emptiness to accommodate all things and attains freedom. The second Void King uses form to accommodate all things and attains freedom. These two fundamental dharmas are also like this: the One Body Void King attains freedom through having no dwelling place; the Three Self Void King attains freedom through having a dwelling place. Therefore, the Vajrasamadhi Sutra (Vajrasamadhi Sutra: a Buddhist scripture) says: 'The mind is like the principle of dharma, its self-nature is empty and without, like the King of Void, originally having no dwelling place.' The One Ground Sutra (One Ground Sutra: a Buddhist scripture) says: 'The One Mind's dharma body, for all obstacles, has no obstacles, causing it to abide in all dharmas, like the King of Void, for all forms, attaining freedom, able to accommodate the four great elements.' The third is called the Arising Dragon King, which has two types: one is the Arising Light Dragon King, and the other is the Arising Wind and Water Dragon King. The first Dragon King uses pure light as its reliance. The second Dragon King uses the merits of wind and water as its reliance. These two fundamental dharmas, the Arising Dragon King, are also like this: the One Body fundamental dharma uses pure dharma as its essence; the Three Self fundamental dharma uses defiled and pure dharmas as its merit.
故順理契經作如是說。一心本法。純一無雜。譬如光明龍王。以凈光明而為宮殿。以凈光明而為身相。以凈光明而為徒眾。無始契經中作如是說。譬如大海中。有大龍王。名曰出生風水。從其頭頂。出生澄水。從其尾末。出生㵱嵐。由是龍故。大海水常恒相續無有斷絕。一心龍王。亦復如是。能生一切差別平等種種諸法。常恒相續無有斷絕。四者名為如意珠藏。此中有二。一者金王如意。二者滿主如意。第一如意。唯出金剛。第二如意。具足出生善不善物。二種本法。亦復如是。一。體如意。唯生凈法。三自如意。通生染凈故。如如契經中作如是說。佛告金剛藏言。佛子。譬如金翅鳥王命終。然後其心入海。為如意珠。能生金沙。利益龍王。一心本法。亦復如是。能生真理。利益圓滿者。本性智契經中作如是說。譬如遮多梨鬼為報恩故。于萬劫為如意珠。利益海生。一心如意。亦復如是。能生長生死及涅槃法故。五者名為方等。此中有二。一者白毫方等。二者亂色方等。第一方等中。唯現前天像。第二方等中。通現五趣。如是二毫。眾生身份顯了分明。譬如明鏡。二種本法。亦復如是。故攝無量契經中作如是說。清凈法界。如白必薩伊尼羅。無盡法界。如亂必薩伊尼羅故。六者名為如來藏。此中有二。一者遠轉遠縛如
【現代漢語翻譯】 現代漢語譯本 因此，順理契經這樣說：『一心本法』，純粹唯一，沒有雜質。譬如光明龍王，用清凈的光明作為宮殿，用清凈的光明作為身相，用清凈的光明作為眷屬。無始契經中這樣說：『譬如大海中，有一條大龍王，名叫出生風水。從它的頭頂，出生澄澈的水；從它的尾端，出生㵱嵐（指水氣）。因為這條龍的緣故，大海的水常常相續不斷絕。』一心龍王也是這樣，能生出一切差別平等種種諸法，常常相續不斷絕。 第四種叫做如意珠藏。這裡面有兩種：一種是金王如意，一種是滿主如意。第一種如意，只產生金剛（比喻堅固不壞的智慧）。第二種如意，能夠產生善和不善的事物。這兩種本法也是這樣：一種是體如意，只產生清凈的法；三自如意，能夠產生染污和清凈的法。正如如如契經中這樣說：佛告訴金剛藏（菩薩名）說：『佛子，譬如金翅鳥王命終之後，它的心進入大海，變成如意珠，能夠產生金沙，利益龍王。』一心本法也是這樣，能夠產生真理，利益圓滿的人。 本性智契經中這樣說：『譬如遮多梨鬼爲了報恩，在萬劫中作為如意珠，利益海生（指海洋生物）。』一心如意也是這樣，能夠生長生死和涅槃的法。 第五種叫做方等。這裡面有兩種：一種是白毫方等，一種是亂色方等。第一種方等中，只顯現前天（指欲界天）的形象。第二種方等中，普遍顯現五趣（指地獄、餓鬼、畜生、人、天）。這兩種毫相，在眾生的身份中顯現得非常分明，就像明鏡一樣。這兩種本法也是這樣。所以攝無量契經中這樣說：『清凈法界，就像白色的必薩伊尼羅（寶石名）；無盡法界，就像雜色的必薩伊尼羅。』 第六種叫做如來藏。這裡面有兩種：一種是遠離流轉，遠離束縛的如來藏。
【English Translation】 English version Therefore, the Shùnlǐ Qìjīng (Sutra Conforming to Reason) speaks thus: 『One-Mind Original Dharma』 is purely one, without any mixture. It is like the Light Dragon King (Guāngmíng Lóngwáng), who uses pure light as his palace, pure light as his physical form, and pure light as his retinue. The Wúshǐ Qìjīng (Beginningless Sutra) says thus: 『For example, in the great ocean, there is a great Dragon King named Chūshēng Fēngshuǐ (Born of Wind and Water). From the top of its head, clear water is born; from the end of its tail, 㵱嵐 (hùnlán, mist) is born. Because of this dragon, the water of the great ocean is constantly continuous without ceasing.』 The One-Mind Dragon King is also like this, able to generate all differentiated and equal various dharmas, constantly continuous without ceasing. The fourth is called Rúyì Zhūzàng (Wish-Fulfilling Jewel Treasury). Within this, there are two types: one is Jīnwáng Rúyì (Gold King Wish-Fulfilling), and the other is Mǎnzhǔ Rúyì (Full Lord Wish-Fulfilling). The first Rúyì only produces Vajra (Jīngāng, diamond, metaphor for indestructible wisdom). The second Rúyì is fully capable of producing both good and non-good things. These two kinds of original dharmas are also like this: one is the Body Rúyì, which only generates pure dharmas; the Three-Self Rúyì universally generates defiled and pure dharmas. Just as the Rúrú Qìjīng (Thus Thus Sutra) says thus: The Buddha told Vajra-garbha (Jīngāngzàng, Bodhisattva name): 『Buddha-son, for example, after the Golden-Winged Bird King (Jīnchì Niǎowáng) dies, its heart enters the sea and becomes a Wish-Fulfilling Jewel, able to generate gold sand, benefiting the Dragon Kings.』 The One-Mind Original Dharma is also like this, able to generate truth, benefiting those who are complete. The Běnxìng Zhì Qìjīng (Sutra of Original Nature Wisdom) says thus: 『For example, the Zhedūlí Ghost (Zhēduōlí Guǐ) becomes a Wish-Fulfilling Jewel for ten thousand kalpas (jié, eon) to repay kindness, benefiting the sea-born (Hǎishēng, referring to marine life).』 The One-Mind Rúyì is also like this, able to grow the dharmas of birth-and-death and Nirvana. The fifth is called Fāngděng (Square and Equal). Within this, there are two types: one is Báiháo Fāngděng (White Hair Square and Equal), and the other is Luàn Sè Fāngděng (Mixed Color Square and Equal). In the first Fāngděng, only the images of the former heavens (Qiántiān, referring to the desire realm heavens) appear. In the second Fāngděng, the five realms (Wǔqù, referring to hell, hungry ghosts, animals, humans, and heavens) universally appear. These two types of hair marks are clearly and distinctly manifested in the bodies of sentient beings, just like a bright mirror. These two kinds of original dharmas are also like this. Therefore, the Shè Wúliàng Qìjīng (Sutra of Gathering Immeasurable) says thus: 『The pure Dharma realm is like a white Bìsà Yīníluó (Bìsàyīníluó, gem name); the endless Dharma realm is like a mixed-color Bìsà Yīníluó.』 The sixth is called Rúláizàng (Tathagatagarbha). Within this, there are two types: one is the Tathagatagarbha that is far from transmigration and far from bondage.
來藏。二者與行與相如來藏。實際契經中作如是說。佛子。如來藏者。唯有覺者。唯有如如。離流轉因。離慮知縛。一一白白。是故名為如來之藏。楞伽契經中作如是說。如來藏者。為善不善因。受苦樂。與因俱。若生若滅。猶如技兒故。七者名為一法界。此中有二。一者純白一法界。二者無盡一法界。第一法界。如空劫時。第二法界。如住劫時。真如法界契經中作如是說。空種無礙。如空長時。遍種無礙。如有長時故。八者名為摩訶衍義。一者一體摩訶衍。二者自體自相自用摩訶衍。廣如前說。九者名為中實。此中有二。一者等住中實。二者別住中實。第一中實。如獨明珠。第二中實。如順明珠。中實契經中作如是說。離邊真心。若真如依。如異同珠。若生滅依。如同異珠故。十者名為一心。此中有二。一者是一。是一一心。二者是一切。是一一心。第一一心。隨所作立名。第二一心。隨能作立名。一心法契經中作如是說。爾時舍利弗白佛言。世尊。本地修多羅作如是唱。其心體性。非大非小。非法非非法。非同非異。非一非一切。何因緣故。今日自言。真如一心。因一故一。生滅一心。因多故一。將非世尊無有前後相違過耶。佛言。善男子。莫作是說。所以者何。心法非一。因所作一故。假名為一。心法非一切。
【現代漢語翻譯】 現代漢語譯本 來藏（Tathāgatagarbha，如來藏）。二者與行與相如來藏。實際契經中作如是說：『佛子，如來藏者，唯有覺者，唯有如如（Tathātā，真如），離流轉因，離慮知縛，一一白白，是故名為如來之藏。』 《楞伽契經》（Laṅkāvatāra Sūtra）中作如是說：『如來藏者，為善不善因，受苦樂，與因俱，若生若滅，猶如技兒故。』 七者名為一法界（ekadhātu，單一法界）。此中有二：一者純白一法界，二者無盡一法界。第一法界，如空劫時；第二法界，如住劫時。 《真如法界契經》中作如是說：『空種無礙，如空長時；遍種無礙，如有長時故。』 八者名為摩訶衍義（mahāyānārtha，大乘義）。一者一體摩訶衍，二者自體自相自用摩訶衍，廣如前說。 九者名為中實（madhyasāra，中核）。此中有二：一者等住中實，二者別住中實。第一中實，如獨明珠；第二中實，如順明珠。 《中實契經》中作如是說：『離邊真心，若真如依，如異同珠；若生滅依，如同異珠故。』 十者名為一心（ekacitta，一心）。此中有二：一者是一，是一一心；二者是一切，是一一心。第一一心，隨所作立名；第二一心，隨能作立名。 《一心法契經》中作如是說：『爾時舍利弗（Śāriputra）白佛言：世尊，本地修多羅（sūtra，經）作如是唱，其心體性，非大非小，非法非非法，非同非異，非一非一切，何因緣故，今日自言，真如一心，因一故一，生滅一心，因多故一，將非世尊無有前後相違過耶？』 佛言：『善男子，莫作是說。所以者何？心法非一，因所作一故，假名為一。心法非一切。
【English Translation】 English version Tathāgatagarbha (如來藏, the Womb of the Thus-Come-One). These two, with action and appearance, are the Tathāgatagarbha. The Actual Sutra says thus: 'Buddha-son, the Tathāgatagarbha is only the awakened one, only Thusness (如如, Tathātā), free from the cause of transmigration, free from the bondage of thought and knowledge, each and every one pure white. Therefore, it is called the Tathāgatagarbha.' The Laṅkāvatāra Sūtra (楞伽契經) says thus: 'The Tathāgatagarbha is the cause of good and non-good, experiencing suffering and joy, together with the cause, whether arising or ceasing, like a stage performer.' The seventh is called the ekadhātu (一法界, single realm of dharma). There are two within this: one is the purely white single realm of dharma, and the other is the endless single realm of dharma. The first realm of dharma is like the time of the empty kalpa; the second realm of dharma is like the time of the abiding kalpa. The True Thusness Dharma Realm Sutra says thus: 'The empty seed is unobstructed, like the long time of emptiness; the pervasive seed is unobstructed, like the long time of existence.' The eighth is called mahāyānārtha (摩訶衍義, the meaning of the Great Vehicle). One is the one-body Great Vehicle, and the other is the self-essence, self-appearance, and self-function Great Vehicle, as explained extensively before. The ninth is called madhyasāra (中實, the essence of the middle). There are two within this: one is the equally abiding essence of the middle, and the other is the separately abiding essence of the middle. The first essence of the middle is like a single bright pearl; the second essence of the middle is like a compliant bright pearl. The Essence of the Middle Sutra says thus: 'The true mind apart from extremes, if relying on True Thusness, is like different and same pearls; if relying on arising and ceasing, it is like same and different pearls.' The tenth is called ekacitta (一心, one mind). There are two within this: one is one, the one one-mind; and the other is all, the one one-mind. The first one-mind is named according to what is done; the second one-mind is named according to what is capable of doing. The One-Mind Dharma Sutra says thus: 'At that time, Śāriputra (舍利弗) said to the Buddha: World-Honored One, the local sūtra (修多羅) proclaims thus, its mind-essence is neither large nor small, neither dharma nor non-dharma, neither same nor different, neither one nor all. For what reason do you today say that True Thusness is one mind, one because of one, arising and ceasing is one mind, one because of many? Is it not that the World-Honored One has the fault of contradiction?' The Buddha said: 'Good man, do not say this. Why? The mind-dharma is not one; because what is done is one, it is falsely named one. The mind-dharma is not all.'
因所作一切。故假名一切。而言一心。不說一切心者。隨能作心立其名故。乃至廣說。是名為十。如是十名。總諸佛一切法藏根本名字訖。故知總立一心。別含多義。真如門內。無自無他。生滅門中。有善有惡。隨緣開合雖異。約性一理無差。如上十門。義味方足。又開則無量無邊之義為宗。合即二門一心之法為要。二門之內。容萬義而不亂。無邊之義。同一心而混融。是以開合自在。立破無礙。開而不繁。合而不狹。立而無得。破而無失。是為馬鳴之妙術。起信之宗體也。所謂開合立破。而不繁不狹。無得無失者。良由即是心故。設離斯旨。無法施為。若論正宗。非多非一。如天臺涅槃疏云。如是正業。不可言三。不可言一。言一則失用。言三則傷體。即體而用。即用而體。
問。既不可言三。云何說三。亦不可言一。云何說一。
答。宗非數量。非一非三。說遍恒沙。而三而一。疏云。昔為破邪。說一為三。三不乖一。今為破別。說三為一。一不乖三。如此三一乃是諸佛境界。故云即體而用。一不違三。即用而體。三不違一。體用自在。破立無礙矣。
宗鏡錄卷第二十七
丁未歲高麗國分司南海大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗
【現代漢語翻譯】 現代漢語譯本 因為所造作的一切，所以假借名相稱之為『一心』（Eka-citta，唯一的心）。不說『一切心』，是因為隨著能造作的心而建立其名稱的緣故，乃至廣泛地闡述。這被稱為十種名稱。這十種名稱，總括了諸佛一切法藏的根本名字完畢。因此可知總括地建立『一心』，分別包含多種意義。在真如門（Tathatā-dvāra，真如之門）內，沒有自性，也沒有他性。在生滅門（Saṃsāra-dvāra，生死之門）中，有善有惡。隨著因緣的開合雖然不同，但就其本性而言，其理則沒有差別。如上述的十門，其意義和味道才算完備。而且，展開則以無量無邊的意義為宗旨，合起來則以二門一心的法為要領。二門之內，容納萬種意義而不混亂。無邊的意義，與同一心而混合融洽。因此開合自在，建立和破除都沒有障礙。展開而不繁瑣，合起來而不狹隘。建立而無所得，破除而無所失。這就是馬鳴（Aśvaghoṣa）的妙術，《起信論》（Awakening of Faith）的宗旨和本體。 所謂展開、合攏、建立、破除，而不繁瑣不狹隘，無所得無所失，是因為它就是心的緣故。如果離開這個宗旨，就無法施展作為。如果論及正宗，就非多非一。如天臺（Tiantai）《涅槃疏》（Nirvana Sutra Commentary）所說：『如此正業，不可說三，不可說一。說一則失去作用，說三則損傷本體。即本體而起作用，即作用而顯本體。』 問：既然不可說三，為什麼又說三？既然不可說一，為什麼又說一？ 答：宗旨在非數量，非一非三。說遍恒河沙數，而三而一。《涅槃疏》說：『過去爲了破除邪見，說一為三，三不違背一。現在爲了破除分別，說三為一，一不違背三。』如此的三一乃是諸佛的境界。所以說即本體而起作用，一不違背三；即作用而顯本體，三不違背一。本體和作用自在，破除和建立都沒有障礙了。 《宗鏡錄》（Zong Jing Lu）卷第二十七 丁未歲高麗國分司南海大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
【English Translation】 English version Because of all that is created, it is provisionally named 'Eka-citta' (一心, One Mind). The reason for not saying 'all minds' is that its name is established according to the mind that is capable of creating, and so on, extensively explained. This is called the ten names. These ten names encompass all the fundamental names of the Dharma treasury of all Buddhas. Therefore, it is known that the 'One Mind' is established in general, containing multiple meanings separately. Within the Tathatā-dvāra (真如門, True Thusness Gate), there is no self-nature and no other-nature. Within the Saṃsāra-dvāra (生滅門, Birth and Death Gate), there is good and evil. Although the opening and closing of conditions are different, in terms of their nature, the principle is without difference. As with the above ten gates, their meaning and flavor are complete. Moreover, when opened, it takes the meaning of immeasurable and boundless as its purpose; when closed, it takes the Dharma of the two gates and one mind as its essence. Within the two gates, it accommodates myriad meanings without confusion. The boundless meanings are mixed and fused with the same one mind. Therefore, opening and closing are free, and establishing and refuting are without hindrance. Opening without being cumbersome, closing without being narrow. Establishing without gaining, refuting without losing. This is the wonderful skill of Aśvaghoṣa (馬鳴), the doctrine and essence of the Awakening of Faith (起信論). The so-called opening, closing, establishing, and refuting, without being cumbersome or narrow, without gaining or losing, is because it is the mind itself. If one departs from this principle, there is no way to act. If one discusses the orthodox doctrine, it is neither many nor one. As the Tiantai (天臺) Nirvana Sutra Commentary (涅槃疏) says: 'Such proper karma cannot be said to be three, nor can it be said to be one. Saying one loses its function, saying three harms its essence. It is function from essence, and essence from function.' Question: Since it cannot be said to be three, why is it said to be three? Since it cannot be said to be one, why is it said to be one? Answer: The doctrine is not about quantity, neither one nor three. Speaking of it pervades countless sands, yet it is three and one. The Nirvana Sutra Commentary says: 'In the past, to refute heresy, one was said to be three, three not contradicting one. Now, to refute separation, three is said to be one, one not contradicting three.' Such three and one are the realm of all Buddhas. Therefore, it is said that function arises from essence, one not contradicting three; essence manifests from function, three not contradicting one. Essence and function are free, and refuting and establishing are without hindrance. Zong Jing Lu (宗鏡錄) Volume 27 Published by the South Sea Great Canon Supervision Office of Goryeo in the year Dingwei Taisho Tripitaka Volume 48, No. 2016 Zong Jing Lu
鏡錄卷第二十八
慧日永明寺主智覺禪師延壽集
夫宗鏡緣起自在法門。皆談如理實德。法如是故。非約變化對治權巧。所說。一一法皆得全力。非是分力。盡為法界體。各住真如位。如大寶積經云。若人慾解一切法相。欲知一切眾生心界皆悉同等。當學般若波羅蜜。故知不歸宗鏡。何以照明。斯即無礙法門。無有一毫所隔。約華嚴宗。有十種無礙。一性相無礙。二廣狹無礙。三一多無礙。四相入無礙。五相是無礙。六隱顯無礙。七微細無礙。八帝網無礙。九十世無礙。十主伴無礙。今於事法上。辯此十無礙。例余法準知。一性相無礙者。如經云。此蓮華葉。即具此十義。謂此華葉。即同真性。不礙事相宛然。二廣狹無礙。即此華葉。其必普周無有邊際。而恒不捨本位分劑。此則分即無分。無分即分。經云。此諸華葉。普覆法界。三一多無礙。即此華葉。具無邊德。不可言一。融無二相。不可言多。四相入無礙。此一華葉。舒已。遍入一切差別法中。復能攝取彼一切法令入己內。是故即舒恒攝。同時無礙。五相即無礙。此一華葉。必廢己同他。舉體全是彼一切法。而恒攝他同己。令彼一切即是己體。是故己即是他己不立。他即是己他不存。他己存亡。同時顯現。六隱顯無礙。此華葉既遍一切。彼一切法亦
【現代漢語翻譯】 現代漢語譯本 《宗鏡錄》卷第二十八
慧日永明寺住持智覺禪師延壽 輯
宗鏡所闡述的緣起自在法門，都在談論符合真理的真實功德。因為法本就是如此，所以不是用變化、對治、權宜之法所能概括的。其中所說的每一種法都具有全部的力量，而不是部分的力量。全部都成為法界的本體，各自安住在真如的地位。如同《大寶積經》所說：『如果有人想要了解一切法的真相，想要知道一切眾生的心界都是相同平等的，就應當學習般若波羅蜜（prajnaparamita，智慧到彼岸）。』由此可知，不歸於宗鏡，又用什麼來照明呢？這就是無礙的法門，沒有絲毫的阻隔。按照華嚴宗（Huayan school）的觀點，有十種無礙：一、性相無礙；二、廣狹無礙；三、一多無礙；四、相入無礙；五、相即無礙；六、隱顯無礙；七、微細無礙；八、帝網無礙；九、十世無礙；十、主伴無礙。現在就事相之法上，辨析這十種無礙，其餘的法可以類推得知。一、性相無礙，如經文所說：『這蓮花葉，就具足這十種意義。』意思是說這蓮花葉，就等同於真性，不妨礙事相宛然存在。二、廣狹無礙，就是這蓮花葉，其必定普遍周遍而沒有邊際，卻始終不捨棄其本位和分際。這就是分即是無分，無分即是分。經文說：『這些蓮花葉，普遍覆蓋法界。』三、一多無礙，就是這蓮花葉，具足無邊的功德，不可說是一，融攝而沒有二相，不可說是多。四、相入無礙，這一片蓮花葉，舒展開來，遍入一切差別法中，又能攝取那一切法，令其進入自身之內。所以說舒展和攝取是同時而無礙的。五、相即無礙，這一片蓮花葉，必定揚棄自身而等同於他物，整個本體完全就是那一切法，卻始終攝取他物而等同於自身，使那一切法就是自身的本體。所以說自身就是他物，自身不成立；他物就是自身，他物不存在。他物和自身的存亡，同時顯現。六、隱顯無礙，這蓮花葉既然周遍一切，那一切法也
【English Translation】 English version Mirror Record, Volume 28
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yongming Temple
The Dharma gate of dependent origination and self-mastery, as expounded in the Mirror Record, all discuss the real virtues that accord with truth. Because the Dharma is such, it cannot be encompassed by expedient means of transformation, counteraction, or skillful devices. Each and every Dharma spoken of therein possesses complete power, not partial power. All become the substance of the Dharma Realm, each abiding in the position of Suchness (tathata). As the Great Treasure Accumulation Sutra (Maharatnakuta Sutra) says: 'If a person wishes to understand the characteristics of all dharmas, and wishes to know that the mind realms of all sentient beings are all equal, then they should study Prajnaparamita (perfection of wisdom).' From this, it can be known that without returning to the Mirror Record, what can be used to illuminate? This is the unobstructed Dharma gate, without the slightest obstruction. According to the Huayan school, there are ten kinds of non-obstruction: 1. Non-obstruction of nature and characteristics; 2. Non-obstruction of vastness and narrowness; 3. Non-obstruction of one and many; 4. Non-obstruction of mutual entry; 5. Non-obstruction of mutual identity; 6. Non-obstruction of concealment and manifestation; 7. Non-obstruction of subtlety; 8. Non-obstruction of the net of Indra; 9. Non-obstruction of the ten periods of time; 10. Non-obstruction of principal and attendant. Now, based on the Dharma of phenomena, these ten non-obstructions are analyzed, and the rest of the dharmas can be inferred accordingly. 1. Non-obstruction of nature and characteristics, as the sutra says: 'This lotus leaf possesses these ten meanings.' This means that this lotus leaf is identical to true nature, without hindering the distinct existence of phenomena. 2. Non-obstruction of vastness and narrowness, that is, this lotus leaf must be universally pervasive without boundaries, yet it always does not abandon its original position and allotted share. This is to say that division is non-division, and non-division is division. The sutra says: 'These lotus leaves universally cover the Dharma Realm.' 3. Non-obstruction of one and many, that is, this lotus leaf possesses boundless virtues, and cannot be said to be one; it is fused and without duality, and cannot be said to be many. 4. Non-obstruction of mutual entry, this one lotus leaf, when unfolded, enters into all differentiated dharmas, and can also gather all those dharmas, causing them to enter within itself. Therefore, unfolding and gathering are simultaneous and unobstructed. 5. Non-obstruction of mutual identity, this one lotus leaf must abandon itself and be identical to others, its entire substance is completely all those dharmas, yet it always gathers others and is identical to itself, causing all those dharmas to be its own substance. Therefore, self is other, self is not established; other is self, other does not exist. The existence and extinction of self and other appear simultaneously. 6. Non-obstruction of concealment and manifestation, since this lotus leaf pervades everything, all those dharmas also
皆普遍。此能遍彼。則此顯彼隱。彼能遍此。則彼顯此隱。如是此彼各有隱顯無礙。七微細無礙。又此華葉中。悉能顯現微細剎土。炳然齊現。無不具足。經云。一塵中微細國土。曠然安住。八帝網無礙。又此華葉。一一塵中。各有無邊諸世界海。世界海中復有微塵。此微塵內復有世界。如是重重不可窮盡。非是心識思量境界。九十世無礙。此一華葉。橫遍十方。豎該九世。以時無別體。依華以立。華既無礙。時亦如之。十主伴無礙。又此華葉。理無孤起。必攝無量眷屬圍繞。經云。此蓮華。有世界海微塵數蓮華。以為眷屬。此經所有眷屬。互為主伴。具德圓滿。是故見此華葉。即是見於無盡法界。非是托此別有所表。經云。此華葉等。皆從無生法忍所起。此一華葉。既具十種無礙。餘一切事皆亦如是。斯十玄門。不出事理。若從事理無礙交參。則有因陀羅網門。微細相容門。純雜具德門等。若依事理逆順相融。則有具足相應門。隱顯俱成門。相即自在門等。是以一多相入而非一。以相資不壞自相各各現。故非一。以一多相即而非異。以一多相攝互泯絕。故非異。則宗鏡之內。凡有一法一塵。悉各具此十無礙門。如一蓮華葉。法爾如是。若不見者。圓信不成。皆局方隅。盡為權漸。終不能一多即入心境融通耳。記釋蓮
【現代漢語翻譯】 現代漢語譯本 皆普遍：指所有的事物都普遍存在，互相聯繫。 此能遍彼：指這個事物能夠普遍地包含那個事物。 則此顯彼隱：那麼這個事物顯現時，那個事物就隱藏起來。 彼能遍此：指那個事物能夠普遍地包含這個事物。 則彼顯此隱：那麼那個事物顯現時，這個事物就隱藏起來。 如是此彼各有隱顯無礙：像這樣，這個事物和那個事物各有隱顯，互不障礙。 七、微細無礙：指微小的事物和廣大的事物之間沒有障礙。又，在這片花葉中，完全能夠顯現微細的剎土（Buddha-land），清晰地同時顯現，沒有不具備的。《華嚴經》說：『一粒微塵中，安住著廣闊的國土。』 八、帝網無礙：指如同帝釋天宮的因陀羅網（Indra's net）一樣，每個節點都反映著其他所有節點，互相映照，沒有障礙。又，在這片花葉的每一粒微塵中，都有無邊的世界海（world-sea）。世界海中又有微塵，這些微塵內又有世界。像這樣重重疊疊，沒有窮盡，不是心識能夠思量到的境界。 九、十世無礙：指過去、現在、未來等十個時段之間沒有障礙。這片花葉，橫向遍及十方，縱向包含九世。因為時間沒有獨立的實體，是依花而建立的。花既然沒有障礙，時間也像花一樣沒有障礙。 十、主伴無礙：指主要的事物和附屬的事物之間沒有障礙。又，這片花葉，從理上來說不會孤立存在，必定包含著無量的眷屬圍繞。《華嚴經》說：『這朵蓮花，有世界海微塵數（world-sea dust-particle number）的蓮花作為眷屬。』這部經的所有眷屬，互相作為主伴，具備功德，圓滿具足。所以，見到這片花葉，就是見到了無盡的法界（Dharma-realm），不是借這片花葉來表達其他的東西。《華嚴經》說：『這些花葉等，都是從無生法忍（non-origination Dharma-acceptance）所生起的。』這片花葉，既然具備了十種無礙，其餘一切事物也都是這樣。 這十玄門（ten profound gates），沒有超出事和理的範疇。如果從事和理的無礙交融來看，就有因陀羅網門（Indra's net gate）、微細相容門（minute mutual containment gate）、純雜具德門（pure and mixed virtue gate）等。如果依據事和理的逆順相融來看，就有具足相應門（perfect correspondence gate）、隱顯俱成門（simultaneous concealment and manifestation gate）、相即自在門（mutual identity and freedom gate）等。 因此，一和多互相進入，但又不是一。因為互相資助，不破壞各自的相，各自顯現，所以不是一。一和多互相即是，但又不是異。因為一和多互相包含，互相泯滅，所以不是異。那麼，在宗鏡（Zen mirror）之內，凡是有一法一塵，都各自具備這十無礙門，就像一片蓮花葉一樣，本來就是這樣。如果不能見到這一點，圓滿的信心就不能成就，都會侷限於某個角落，最終都只是權宜之計，不能達到一多相即、心境融通的境界。記錄和解釋蓮花。
【English Translation】 English version All are universal: This refers to all things being universally present and interconnected. This can pervade that: This means that this thing can universally contain that thing. Then this manifests and that conceals: Then when this thing manifests, that thing is concealed. That can pervade this: This means that that thing can universally contain this thing. Then that manifests and this conceals: Then when that thing manifests, this thing is concealed. Thus, this and that each have unobstructed concealment and manifestation: Like this, this thing and that thing each have concealment and manifestation, without obstructing each other. 7. Unobstructedness of the minute: This refers to there being no obstruction between minute things and vast things. Also, within this flower petal, subtle Buddha-lands (剎土) can be fully manifested, appearing clearly and simultaneously, lacking nothing. The Sutra says: 'Within a single dust mote, vast lands peacefully abide.' 8. Unobstructedness of Indra's net: This refers to, like Indra's net (因陀羅網) in the palace of Indra, each node reflecting all other nodes, illuminating each other, without obstruction. Also, within each dust mote of this flower petal, there are boundless world-seas (世界海). Within the world-seas, there are again dust motes, and within these dust motes, there are worlds. Like this, layer upon layer, without end, not a realm that the mind can conceive. 9. Unobstructedness of the ten times: This refers to there being no obstruction between the ten periods of time, such as past, present, and future. This flower petal horizontally pervades the ten directions and vertically encompasses the nine worlds. Because time has no independent entity, it is established based on the flower. Since the flower has no obstruction, time is also like the flower, without obstruction. 10. Unobstructedness of principal and attendant: This refers to there being no obstruction between the principal thing and the attendant things. Also, this flower petal, in principle, will not exist in isolation, but must contain countless retinue members surrounding it. The Sutra says: 'This lotus flower has lotus flowers equal to the dust particles of world-seas (世界海微塵數) as its retinue.' All the retinue members of this Sutra mutually serve as principal and attendant, possessing virtues and being perfectly complete. Therefore, seeing this flower petal is seeing the endless Dharma-realm (法界), not using this flower petal to express something else. The Sutra says: 'These flower petals, etc., all arise from the non-origination Dharma-acceptance (無生法忍).' Since this flower petal possesses the ten kinds of unobstructedness, all other things are also like this. These ten profound gates (十玄門) do not go beyond the scope of phenomena and principle. If viewed from the unobstructed interpenetration of phenomena and principle, there are the Indra's net gate, the minute mutual containment gate, the pure and mixed virtue gate, etc. If viewed according to the reverse and forward interpenetration of phenomena and principle, there are the perfect correspondence gate, the simultaneous concealment and manifestation gate, the mutual identity and freedom gate, etc. Therefore, one and many enter each other, but are not one. Because they mutually support each other, without destroying their respective appearances, each manifests, so they are not one. One and many are mutually identical, but are not different. Because one and many mutually contain each other and mutually annihilate each other, so they are not different. Then, within the Zen mirror (宗鏡), every single Dharma and every single dust mote each possess these ten unobstructed gates, just like a lotus flower petal, which is naturally like this. If one cannot see this point, perfect faith cannot be achieved, and one will be limited to a certain corner, ultimately only expedient means, unable to reach the state of one and many being mutually identical and the mind and environment interpenetrating. Record and explanation of the lotus.
華十玄門。一同時具足相應門者。夫十玄十對。凡舉一事。必具十玄。凡一玄門。必收十對。泛明一法。一一圓收。十對者。一教義。二事理。三境智。四行位。五因果。六依正。七體用。八人法。九逆順。十感應。如一蓮華具茲十對。萬法例爾。一教義。謂見此蓮華。能生解故。二事理。華即是事。舉體同真故。三境智。華是所觀。同智性故。四行位。是萬行華。隨位別故。五因果。因事之華攬成果故。六依正。全是所依。亦能依故。七體用。體同真性。用應機故。八人法。恒攬為人。攝為法故。九逆順。逆同五熱。順十度故。十感應。遍應一切。亦能感故。如一華既爾。餘一切事。準以知之。如事法既爾。余教義等一切皆然。準思可見。妙嚴品喻佛身云。譬如虛空。具含眾像。此舉佛身具足諸法也。又晉經性起品頌云。三世一切劫。佛剎及諸法。諸根心心所。一切虛妄法。於一佛身中。此法皆悉現。是故說菩提。無量無有邊。亦約佛身心具也。又普賢三昧品云。能令一切國土所有微塵。悉能容受無邊法界。據能具之言。但以業用。總由德相。本自具足。即是德相。令總見之。即為業用。下業用準之。十行品云。此菩薩。于其身中。現一切剎。一切眾生。一切諸佛。入法界品云。善財見普賢一一身份。一一毛孔。皆
【現代漢語翻譯】 現代漢語譯本 華十玄門。 一、同時具足相應門：所謂『十玄』、『十對』，凡是舉出一件事，必定具備『十玄』；凡是一個『玄門』，必定包含『十對』。普遍闡明一個法，每一個都圓滿收攝。『十對』是：一、教義；二、事理；三、境智；四、行位；五、因果；六、依正；七、體用；八、人法；九、逆順；十、感應。例如一朵蓮花就具備這『十對』，萬法也是如此。 一、教義：看見這朵蓮花，能生起理解的緣故。 二、事理：蓮花就是事，整個本體都與真理相同。 三、境智：蓮花是所觀的對象，與智慧的體性相同。 四、行位：是萬種修行的蓮花，隨著位階而有所區別。 五、因果：以作為『事』的蓮花，來包含成果。 六、依正：完全是所依的，也能作為能依的。 七、體用：本體與真性相同，作用則應合機緣。 八、人法：總是包含著人，也收攝為法。 九、逆順：逆同於五熱（煩惱），順同於十度（波羅蜜）。 十、感應：普遍應合一切，也能產生感應。 像一朵蓮花這樣，其餘一切事物，可以依此來理解。像『事法』這樣，其餘的『教義』等等一切也是這樣，可以依此來思考理解。《妙嚴品》中用比喻佛身說：『譬如虛空，具含眾像』，這是說佛身具足一切諸法。還有晉譯《華嚴經·性起品》中的偈頌說：『三世一切劫，佛剎及諸法，諸根心心所，一切虛妄法，於一佛身中，此法皆悉現。是故說菩提，無量無有邊。』也是就佛的身心具足來說的。還有《普賢三昧品》說：『能令一切國土所有微塵，悉能容受無邊法界。』根據『能具』的說法，只是從業用上說，總的來說是由德相，本來就具足，就是德相，使總的看見，就是業用。下面的業用可以依此來類推。《十行品》說：『此菩薩，于其身中，現一切剎，一切眾生，一切諸佛。』《入法界品》說：『善財見普賢一一身份，一一毛孔，都…』
【English Translation】 English version The Ten Profound Gates of the Avatamsaka (Hua) School. 1. The Gate of Simultaneous Correspondence and Completeness: The 'Ten Profound' and 'Ten Aspects' mean that whenever a thing is mentioned, it necessarily possesses the 'Ten Profound'; whenever a 'Profound Gate' is mentioned, it necessarily encompasses the 'Ten Aspects'. Universally elucidating a single dharma, each one is completely gathered in. The 'Ten Aspects' are: 1. Doctrine and Meaning (教義); 2. Phenomena and Principle (事理); 3. Realm and Wisdom (境智); 4. Practice and Position (行位); 5. Cause and Effect (因果); 6. Dependent and Proper (依正); 7. Essence and Function (體用); 8. Person and Dharma (人法); 9. Opposition and Accordance (逆順); 10. Influence and Response (感應). For example, a single lotus flower possesses these 'Ten Aspects', and all dharmas are like this. 1. Doctrine and Meaning: Seeing this lotus flower can give rise to understanding. 2. Phenomena and Principle: The lotus flower is a phenomenon, and its entire essence is identical to truth. 3. Realm and Wisdom: The lotus flower is the object of contemplation, and it is identical to the nature of wisdom. 4. Practice and Position: It is the lotus flower of myriad practices, which varies according to the stage. 5. Cause and Effect: Using the lotus flower as a 'phenomenon' to encompass the result. 6. Dependent and Proper: It is entirely what is depended upon, and it can also serve as what depends. 7. Essence and Function: The essence is identical to true nature, and the function responds to the occasion. 8. Person and Dharma: It always encompasses people and is also gathered into the dharma. 9. Opposition and Accordance: Opposition is the same as the five hot (afflictions), and accordance is the same as the ten perfections (paramitas). 10. Influence and Response: Universally responding to everything and also able to generate influence. Just like a single lotus flower, all other things can be understood in this way. Just like 'phenomenal dharma', all the other 'doctrines and meanings' etc. are also like this, and can be understood by thinking about it. The 'Wonderful Adornments Chapter' uses the analogy of the Buddha's body, saying: 'It is like empty space, which contains all images', this is saying that the Buddha's body is complete with all dharmas. Also, the verse in the Jin translation of the Avatamsaka Sutra, 'Chapter on the Arising of Nature' says: 'All kalpas of the three times, Buddha lands and all dharmas, All roots, mind and mental states, all illusory dharmas, Within a single Buddha's body, all these dharmas appear. Therefore, it is said that Bodhi is immeasurable and without limit.' This is also speaking of the completeness of the Buddha's body and mind. Also, the 'Samantabhadra Samadhi Chapter' says: 'It can cause all the dust motes in all lands to be able to contain the boundless dharma realm.' According to the statement of 'being able to contain', it is only speaking from the perspective of karmic function, generally speaking it is due to virtuous characteristics, which are originally complete, which are virtuous characteristics, causing them to be seen generally, which is karmic function. The karmic function below can be inferred from this. The 'Chapter on the Ten Practices' says: 'This Bodhisattva, within his body, manifests all lands, all sentient beings, all Buddhas.' The 'Chapter on Entering the Dharma Realm' says: 'Sudhana saw Samantabhadra's every body part, every pore, all...'
有十方一切世界。三千界中地水等輪。諸山河海。人天宮殿。種種時劫。諸佛菩薩。如見現在世界。如是。前際后際一切世界中悉爾明見。乃至十方剎塵中。現三世一切境界。一切佛剎。一切眾生。一切佛出興。一切菩薩。及聞佛菩薩眾會言音。斯並是同時具足相應門也。二廣狹自在門者。先明廣狹。後會通純雜。先明廣狹者。如善財嘆樓閣云。不動本處。而能普詣一切佛剎者之所住處。入法界品摩耶夫人云。又善男子。彼妙光明入我身時。我身形量雖不逾本。然其實已超過世間。所以者何。我身爾時量同虛空。悉能容受十方菩薩。受生莊嚴諸宮殿故。如是等文。皆廣狹自在也。次會通純雜者。如雲萬行紛披。比華開錦上。此是諸藏純雜具德門。然有二意。一者。若以契理為純。萬行為雜。則是事理無礙。非事事無礙。設如菩薩大悲為純。盡未來際唯見行悲。余行如虛空。若約雜門即萬行俱修者。此二門異。亦不成事事無礙。二者。如一施門。一切萬法皆悉名施。所以名純。而此施門即具諸度行。故名為雜。如是純之與雜不相障礙。故名具德者。則事事無礙義成。而復一中具諸度。諸度存。即相入門。若一即諸度。復似相即門。故不存之。賢首。改為廣狹自在門。若華開錦上者。意取五彩相宣。華色雖異。一一之線皆
【現代漢語翻譯】 現代漢語譯本 有十方一切世界，三千大千世界中的地、水等元素構成的輪，以及諸多的山河、海洋，人天居住的宮殿，種種不同的時間和劫數，諸佛菩薩，都如同親眼見到現在的世界一樣。像這樣，過去和未來的一切世界中，都能清楚地看見。乃至十方如微塵般眾多的佛土中，顯現過去、現在、未來三世的一切境界，一切佛的剎土，一切眾生，一切佛的出現和興盛，一切菩薩，以及聽聞佛菩薩大眾集會的言語聲音。這些都是同時具足相應門（Samakāla-sahabhū-pratyaya-dvāra）的體現。 二、廣狹自在門（vistīrna-saṃkṣipta-svatantra-dvāra）：先說明廣狹，然後會通純雜。先說明廣狹，例如善財童子讚歎樓閣說：『不移動原來的位置，而能夠普遍到達一切佛剎的住所。』入法界品中摩耶夫人說：『又，善男子，那妙光明進入我身體時，我的身形大小雖然沒有超過原來的樣子，但實際上已經超過了世間。為什麼呢？我的身體在那時大小如同虛空，完全能夠容納十方菩薩受生的莊嚴宮殿。』像這樣的經文，都是廣狹自在的體現。 其次，會通純雜，例如說萬行紛繁，好比在錦緞上開放鮮花。這是諸藏純雜具德門（garbha-śuddha-miśra-guṇa-dvāra）。然而有兩種含義：一者，如果以契合真理為純，萬行為雜，那麼就是事理無礙，而不是事事無礙。假設菩薩以大悲為純，盡未來際只看見行悲，其餘的行就像虛空一樣。如果按照雜門來說，就是萬行都修習，這兩種門是不同的，也不能成就事事無礙。二者，例如一個佈施門，一切萬法都可以稱為佈施，所以稱為純。而這個佈施門就具備各種度（pāramitā）的修行，所以稱為雜。像這樣，純與雜不互相障礙，所以稱為具德，那麼事事無礙的意義就成立了。而且一個法中具備各種度，各種度存在，就是相入門（paraspara-praveśa-dvāra）。如果一個法就是各種度，又像是相即門（paraspara-samāveśa-dvāra），所以不保留它。賢首（Xianshou）改為廣狹自在門。如果說像鮮花在錦緞上開放，意思是取五彩互相輝映，花的顏色雖然不同，每一條線都...
【English Translation】 English version There are all the worlds in the ten directions. The wheels of earth, water, and other elements in the three thousand great thousand worlds, as well as the various mountains, rivers, seas, and palaces of humans and gods, various times and kalpas, Buddhas and Bodhisattvas, are all seen as clearly as the present world. In this way, everything in the past and future worlds can be clearly seen. Even in the dust-like numerous Buddha lands in the ten directions, all the realms of the past, present, and future are manifested, all the Buddha lands, all sentient beings, all the appearances and flourishing of Buddhas, all Bodhisattvas, and hearing the voices of the Buddha and Bodhisattva assemblies. These are all manifestations of the Samakāla-sahabhū-pratyaya-dvāra (Simultaneous Mutual Correspondence Door). Second, the Vistīrna-saṃkṣipta-svatantra-dvāra (Door of Freedom of Expansion and Contraction): First explain expansion and contraction, then reconcile purity and mixture. First explain expansion and contraction, for example, Sudhana (Śreṣṭhidāraka) praises the pavilion, saying: 'Without moving from its original place, it can universally reach the abodes of all Buddha lands.' In the chapter on entering the Dharma Realm, Lady Maya (Māyādevī) says: 'Also, good man, when that wonderful light enters my body, although the size of my body does not exceed its original form, it has actually surpassed the world. Why? At that time, the size of my body is like space, completely able to accommodate the adorned palaces of the birth of Bodhisattvas.' Such scriptures are all manifestations of the freedom of expansion and contraction. Next, reconcile purity and mixture, for example, it is said that the myriad practices are numerous, like flowers blooming on brocade. This is the Garbha-śuddha-miśra-guṇa-dvāra (Door of Pure and Mixed Merits of the Womb). However, there are two meanings: First, if taking accordance with truth as pure and the myriad practices as mixed, then it is unobstructedness between phenomena and principle, not unobstructedness between phenomena and phenomena. Suppose a Bodhisattva takes great compassion as pure, and only sees the practice of compassion for the rest of the future, and the rest of the practices are like empty space. If according to the mixed door, that is, all the myriad practices are cultivated, these two doors are different, and the unobstructedness between phenomena and phenomena cannot be achieved. Second, for example, a single door of giving (dāna), all the myriad dharmas can be called giving, so it is called pure. And this door of giving possesses the cultivation of various perfections (pāramitās), so it is called mixed. In this way, purity and mixture do not obstruct each other, so it is called possessing merits, then the meaning of unobstructedness between phenomena and phenomena is established. Moreover, one dharma possesses various perfections, and the existence of various perfections is the Paraspara-praveśa-dvāra (Door of Mutual Entry). If one dharma is all the various perfections, it is like the Paraspara-samāveśa-dvāra (Door of Mutual Identity), so it is not retained. Xianshou (賢首) changed it to the Door of Freedom of Expansion and Contraction. If it is said that it is like flowers blooming on brocade, it means taking the mutual reflection of five colors, although the colors of the flowers are different, each line is...
悉通過。通喻于純。異喻于雜。故常通常異。名為無礙。不同繡畫但異不通。釋曰。若異而不通。失一性圓融之道。若通而不異。無萬行莊嚴之門。今常異常通。無間無斷。則真體冥寂。不礙隨緣。大用現前。無妨正性。可謂比華開錦上。猶云起長空矣。又賢首意云。萬行純雜。有通事理無礙。及單約事說。故廢之耳。謂同一法界故純。不壞事相故雜。此即事理無礙也。一行長行故純。不妨余行故雜。此但約事也。故昔廢之而立廣狹。今欲會取。即事同理而遍。故純。不壞一多。故雜。則亦有事事無礙義耳。如以入門取之。則一切皆入。入中有多法門。故名為雜。如妙嚴品。說諸眾海各各唯一解脫門。純也。普賢菩薩得不思議解脫。雜也。入法界品中慈行童女云。我於三十六恒河沙佛所。修得此法。彼諸如來各以異門。令我入是般若波羅蜜普莊嚴門。即純雜無礙也。又善財童子所求。諸善知識。各言唯知此法門。又云。多劫唯修此門者。即純門也。諸善知識皆推進云。如諸菩薩種種知見。種種修行。種種證得者。此雜門也。自言知一。推他有多。自他雖異。然屬一身。此亦純雜無礙門也。三一多相容不同門者。一多無礙。等虛室之千光。由一與多。互為緣起。力用交徹。故相涉入。是曰相容。不壞其相。故云不同。如
【現代漢語翻譯】 現代漢語譯本： 完全相同的事物是純粹的，不同的事物是混雜的。因此，『常』和『異』相互貫通，被稱為『無礙』。這不同於刺繡繪畫，它們只是不同而不相通。解釋說：如果只是不同而不相通，就失去了『一性圓融』的道理；如果只是相通而不相異，就沒有『萬行莊嚴』的法門。現在，『常』和『異』相互貫通，沒有間隔沒有斷絕，那麼真如本體就寂靜無為，不妨礙隨緣顯現，廣大的作用就在眼前，不妨礙正性。這就像在錦緞上繡花，又像雲彩從天空中升起一樣。 賢首（指賢首宗，佛教宗派名）的觀點是：萬行有純粹和混雜之分，有貫通事理的無礙，以及只從單方面來說事。所以廢除了狹隘的說法。意思是說，因為同屬於一個法界，所以是純粹的；不破壞事物的表象，所以是混雜的。這就是事理無礙。只修行一種法門是純粹的，不妨礙其他法門是混雜的。這只是從事情的層面來說。所以過去廢除了狹隘的說法而建立了廣闊的說法，現在想要會歸統一，即事情和道理相同而普遍，所以是純粹的；不破壞一和多的關係，所以是混雜的。那麼也有事事無礙的含義了。比如從入門的角度來說，一切法門都可以進入，進入之後有很多法門，所以稱為混雜。比如《妙嚴品》（《華嚴經》中的一品）中說，各種眾生海各自只有一個解脫門，這是純粹的。普賢菩薩（菩薩名）得到不可思議的解脫，這是混雜的。《入法界品》（《華嚴經》中的一品）中慈行童女說：『我於三十六恒河沙佛所，修得此法，彼諸如來各以異門，令我入是般若波羅蜜普莊嚴門』，這就是純雜無礙。還有善財童子（《華嚴經》中的人物）所求的各位善知識，各自說只知道這個法門，又說：『多劫唯修此門』，這就是純門。各位善知識都進一步說：『如諸菩薩種種知見，種種修行，種種證得』，這就是雜門。自己說知道一種，推崇他人知道多種，自己和他人雖然不同，但都屬於一身，這也是純雜無礙門。 『三一多相容不同門』是指：一和多相互容納沒有障礙，就像空房間里有無數的光芒一樣。由於一和多相互作為緣起，力量和作用相互交織，所以相互涉入，這叫做相容。不破壞它們各自的表象，所以說不同。比如...
【English Translation】 English version: Complete sameness is pure; difference is mixed. Therefore, 'constancy' and 'difference' interpenetrate, and are called 'unobstructed'. This is different from embroidery and painting, which are only different and do not interpenetrate. The explanation says: If there is only difference without interpenetration, one loses the principle of 'oneness and perfect fusion'; if there is only interpenetration without difference, there is no 'gate of myriad practices and adornments'. Now, 'constancy' and 'difference' interpenetrate, without separation or cessation, then the true essence is tranquil and unmoving, not hindering the manifestation according to conditions, and the great function is present, not hindering the true nature. This is like adding flowers to brocade, or like clouds rising in the vast sky. The view of Xianshou (referring to the Xianshou School, a Buddhist school) is: myriad practices have purity and mixture, there is unobstructedness that penetrates principle and phenomena, and there is also speaking about phenomena from a single aspect. Therefore, the narrow view is discarded. It means that because they belong to the same Dharma Realm, they are pure; because they do not destroy the appearances of things, they are mixed. This is the unobstructedness of phenomena and principle. Practicing only one Dharma gate is pure; not hindering other Dharma gates is mixed. This is only from the perspective of phenomena. Therefore, in the past, the narrow view was discarded and the broad view was established. Now, one wants to converge and unify, that is, phenomena and principle are the same and universal, so it is pure; not destroying the relationship between one and many, so it is mixed. Then there is also the meaning of unobstructedness between phenomena and phenomena. For example, from the perspective of entering a gate, all Dharma gates can be entered, and after entering, there are many Dharma gates, so it is called mixed. For example, in the 'Wonderful Adornments Chapter' (a chapter in the Avatamsaka Sutra), it says that each ocean of beings has only one gate of liberation, this is pure. Bodhisattva Samantabhadra (name of a Bodhisattva) attains inconceivable liberation, this is mixed. In the 'Entering the Dharma Realm Chapter' (a chapter in the Avatamsaka Sutra), the Maiden of Compassionate Conduct says: 'I have cultivated this Dharma at thirty-six Ganges of sands of Buddhas, and those Tathagatas each used different gates to lead me into this gate of Prajnaparamita Universal Adornment', this is pure and mixed without obstruction. Also, the virtuous youth Sudhana (a character in the Avatamsaka Sutra) sought the various good advisors, each saying that they only knew this Dharma gate, and also saying: 'For many kalpas, I have only cultivated this gate', this is the pure gate. The various good advisors all further said: 'Like the various Bodhisattvas with various views, various practices, and various attainments', this is the mixed gate. One says that they know one, and praises others for knowing many, although oneself and others are different, they all belong to one body, this is also the pure and mixed unobstructed gate. The 'Gate of One and Many Interpenetrating and Not Being the Same' refers to: one and many accommodate each other without obstruction, just like countless rays of light in an empty room. Because one and many act as mutual causes, and their powers and functions interweave, they interpenetrate, this is called accommodation. Not destroying their respective appearances, so it is said to be not the same. For example...
一室內千燈並照。燈隨盞異。一一不同。燈逐光通。光光涉入。常別常入。恒異恒融。故經頌云。一中解無量。無量中解一。了彼互生起。當成無所畏。又即如理之遍。如理之包。舒攝同時。若具作者。一或唯入。以一入一切故。二或唯攝。以一攝一切故。三即入即攝。同時無礙故。四非入非攝。以入即攝。故非入。攝即入。故非攝。五。或具前四。以是解境故。六或絕前五。以是行境故。行起解絕。故華嚴經云。此菩薩於一毛孔中。普能容納一切國土。又云。一切身中。悉能包納盡法界不可說不可說身。而眾生界無增無減。如一身。乃至遍法界一切身悉亦如是。故寂照神變。三摩地經云。于其一切有情身中。普能示現一有情身。又能於一有情身中。普現一切有情之身。有情身中。能現法身。又能於法身中。現有情身。乃至能以一心。隨念悟入一切眾生無際劫數。普現所作業果異熟。隨其所應。開悟有情。悉令現見。皆得善巧。四相即門者。廢己同他者。是相即義。以上相入。則此彼互存。如兩鏡相照。但約力用交徹明耳。今此約有體無體。故言廢己。廢己即己無體也。同他。即他有體也。如經頌云。一即是多多即一。文隨於義義隨文。如是一切展轉成。此不退人應為說。既言展轉成。即異體類相望也。不思議法品云
【現代漢語翻譯】 現代漢語譯本 一室內千燈並照（一個房間里點燃一千盞燈）。燈隨盞異（每盞燈的光亮程度隨著燈的質量而不同），一一不同（每一盞燈都各不相同）。燈逐光通（燈的光亮相互流通），光光涉入（光與光相互滲透）。常別常入（看似有區別又相互進入），恒異恒融（永遠不同又永遠融合）。故經頌云（所以經文偈頌說）：『一中解無量（從一中理解無量），無量中解一（從無量中理解一）。了彼互生起（明白它們相互產生），當成無所畏（應當成就無所畏懼）。』 又即如理之遍（又如真理的普遍性），如理之包（如真理的包容性），舒攝同時（展開和收攝同時進行）。若具作者（如果具有作者），一或唯入（一或許只是進入），以一入一切故（因為一進入一切的緣故）。二或唯攝（二或許只是收攝），以一攝一切故（因為一收攝一切的緣故）。三即入即攝（三是既進入又收攝），同時無礙故（因為同時進行沒有阻礙的緣故）。四非入非攝（四是非進入非收攝），以入即攝（因為進入就是收攝），故非入（所以非進入），攝即入（收攝就是進入），故非攝（所以非收攝）。五或具前四（五或許具備前面四種情況），以是解境故（因為這是理解的境界的緣故）。六或絕前五（六或許超越前面五種情況），以是行境故（因為這是實踐的境界的緣故）。行起解絕（實踐開始理解就停止），故華嚴經云（所以《華嚴經》說）：『此菩薩於一毛孔中（這位菩薩在一個毛孔中），普能容納一切國土（普遍能夠容納一切國土）。』 又云（又說）：『一切身中（一切身中），悉能包納盡法界不可說不可說身（都能包容盡法界不可說不可說的身），而眾生界無增無減（而眾生界沒有增加也沒有減少）。如一身（如一個身），乃至遍法界一切身悉亦如是（乃至遍法界一切身都像這樣）。』故寂照神變（所以寂照神變），三摩地經云（三摩地經說）：『于其一切有情身中（在一切有情眾生的身中），普能示現一有情身（普遍能夠示現一個有情眾生的身）。又能於一有情身中（又能夠在一個有情眾生的身中），普現一切有情之身（普遍顯現一切有情眾生的身）。有情身中（在有情眾生的身中），能現法身（能夠顯現法身）。又能於法身中（又能夠在法身中），現有情身（顯現有情眾生的身）。乃至能以一心（乃至能夠以一個心），隨念悟入一切眾生無際劫數（隨念悟入一切眾生無邊際的劫數）。普現所作業果異熟（普遍顯現所作業的果報和異熟果），隨其所應（隨著他們所應該得到的），開悟有情（開悟有情眾生），悉令現見（都讓他們親眼看見），皆得善巧（都得到善巧方便）。』 四相即門者（四相即門是指），廢己同他者（捨棄自己而與他人相同），是相即義（這就是相即的意義）。以上相入（以上是相互進入），則此彼互存（那麼此和彼互相存在），如兩鏡相照（如同兩面鏡子相互照耀），但約力用交徹明耳（只是就力量和作用相互交融而說明）。今此約有體無體（現在這裡就存在本體和不存在本體來說），故言廢己（所以說捨棄自己）。廢己即己無體也（捨棄自己就是自己沒有本體）。同他（與他人相同），即他有體也（就是他人有本體）。如經頌云（如經文偈頌說）：『一即是多多即一（一就是多，多就是一），文隨於義義隨文（文字隨著意義，意義隨著文字）。如是一切展轉成（像這樣一切輾轉成就），此不退人應為說（這應該為不退轉的人說）。』既言展轉成（既然說輾轉成就），即異體類相望也（就是不同本體的類別相互觀望）。不思議法品云（《不思議法品》說）
【English Translation】 English version A thousand lamps are lit in one room, shining together. The lamps differ according to their individual vessels, each one unique. The light from each lamp interpenetrates, with each ray of light entering into the others. They are constantly distinct yet constantly merging, perpetually different yet perpetually in harmony. Therefore, a verse in the sutra says: 'Within the one, understand the immeasurable; within the immeasurable, understand the one. Comprehend their mutual arising, and you shall attain fearlessness.' Furthermore, it is like the pervasiveness of truth, the all-encompassing nature of truth, unfolding and gathering simultaneously. If there is an agent involved, one possibility is that it only enters, because the one enters into all. A second possibility is that it only gathers, because the one gathers all. A third possibility is that it both enters and gathers, simultaneously and without obstruction. A fourth possibility is that it neither enters nor gathers, because entering is gathering, hence it does not enter; gathering is entering, hence it does not gather. A fifth possibility is that it encompasses the previous four, because this is the realm of understanding. A sixth possibility is that it transcends the previous five, because this is the realm of practice. When practice arises, understanding ceases. Therefore, the Avatamsaka Sutra says: 'This Bodhisattva, within a single pore, can universally contain all lands.' It also says: 'Within all bodies, they can encompass all the inexpressible bodies throughout the Dharma Realm, yet the realm of sentient beings neither increases nor decreases. Just as with one body, so it is with all bodies throughout the entire Dharma Realm.' Therefore, the Samadhi Sutra of Stillness and Illumination says: 'Within the bodies of all sentient beings, they can universally manifest the body of one sentient being. And within the body of one sentient being, they can universally manifest the bodies of all sentient beings. Within the body of a sentient being, they can manifest the Dharmakaya (Dharma body). And within the Dharmakaya, they can manifest the body of a sentient being. They can even, with a single mind, contemplate and enter into the countless eons of all sentient beings, universally manifesting the ripening of karmic actions and their consequences, enlightening sentient beings according to their needs, allowing them to see directly, and enabling them to skillfully attain [liberation].' The 'Gate of Fourfold Mutual Identity' refers to abandoning oneself and becoming identical with others; this is the meaning of mutual identity. The above describes mutual entering, where 'this' and 'that' mutually exist, like two mirrors reflecting each other, but only explaining the interpenetration of power and function. Now, this refers to the presence or absence of inherent substance, hence the saying 'abandoning oneself.' Abandoning oneself means that oneself has no inherent substance. 'Becoming identical with others' means that others have inherent substance. As a verse in the sutra says: 'One is many, and many is one; words follow meaning, and meaning follows words. In this way, all things are mutually accomplished; this should be spoken to those who are non-regressing.' Since it says 'mutually accomplished,' it refers to different entities observing each other. The chapter on Inconceivable Dharmas says:
。諸佛知一切佛語。即一佛語。此同類相即也。初發心品云。心以發故。即與三世一切諸佛體性平等。乃至云真實智慧等者。此顯位上下相即也。入法界品云。彌勒告大眾言。余諸菩薩。經無量百千億那由他劫。乃能滿足菩薩行愿。乃能親近諸佛菩提。此長者子。於一生內。則能凈佛剎等。五隱顯門者。如八日月者。即取明處為顯。暗處為隱。而必同時。故云俱成。不同十五日唯顯。月晦日唯隱。又暗處非無明。明處非無暗。但明顯處暗隱。暗處明隱。亦得云隱顯俱成。故云隱顯俱成。似秋空之片月。如八日月。半顯半隱。正顯即隱。不同晦日隱時無顯。不同望日顯時無隱。則明下有晦。晦下有明。如東方入處。即于東起。如明下有闇。西方起處。即于西入。如暗下有明。故稱秘密俱成。亦如夜摩天偈云。十方一切處。皆謂佛在此。或見在人間。或見在天宮。則見處為顯。不見處為隱。非佛不遍。十定品云。或見佛身。其量七肘。或見佛身。其量八肘。或見佛身。其量九肘。乃至或見佛身。不可說不可說佛剎微塵數世界量。則見七肘時。七肘顯。餘量皆隱也。余顯例然。故彼喻云。譬如月輪。閻浮提人。見其形小。而亦不減。月中住者。見其形大而亦不增。釋云。見其大。則大顯小隱。見小。則小顯大隱。而不增減。
【現代漢語翻譯】 現代漢語譯本： 諸佛了知一切佛的語言，即是一種佛的語言。這是同類事物相互即入的體現。初發心品中說：『心因為發起，就與過去、現在、未來一切諸佛的體性平等』，乃至說『真實智慧』等等，這顯示了地位上下相互即入的道理。入法界品中說：彌勒菩薩告訴大眾說：『其餘的菩薩，要經過無量百千億那由他劫，才能滿足菩薩的行愿，才能親近諸佛的菩提。』而這位長者子（指善財童子），在一生之內，就能清凈佛剎等等。五隱顯門，比如像初八的月亮，就是取明亮的地方為顯現，黑暗的地方為隱藏，而且必定是同時存在，所以說是俱成。不同於十五的月亮只有顯現，月晦之日只有隱藏。而且黑暗的地方並非沒有光明，明亮的地方並非沒有黑暗，只是明顯的地方黑暗被隱藏，黑暗的地方光明被隱藏，也可以說是隱顯俱成。所以說是隱顯俱成，就像秋天天空中的一片月亮，如同初八的月亮，一半顯現一半隱藏。正在顯現的時候就包含著隱藏，不同於晦日隱藏的時候沒有顯現，不同於望日顯現的時候沒有隱藏。那麼光明之下有晦暗，晦暗之下有光明，如同東方日出之處，就在東方升起，如同光明之下有黑暗；西方日落之處，就在西方隱沒，如同黑暗之下有光明。所以稱之為秘密俱成。也像夜摩天（Yama Heaven，六慾天之一）的偈語所說：『十方一切處，都認為佛在此。或者看見在人間，或者看見在天宮。』那麼看見的地方為顯現，沒看見的地方為隱藏，並非佛沒有遍佈。十定品中說：『或者看見佛身，其量七肘（古印度長度單位，約等於現代的30-45釐米）；或者看見佛身，其量八肘；或者看見佛身，其量九肘；乃至或者看見佛身，有不可說不可說佛剎微塵數世界那麼大。』那麼看見七肘的時候，七肘顯現，其餘的量都被隱藏了。其餘的顯現可以依此類推。所以那個比喻說：譬如月輪，閻浮提（Jambudvipa，四大部洲之一，通常指我們所居住的這個世界）的人，看見它形狀小，而月亮也沒有減小；月亮中居住的人，看見它形狀大，而月亮也沒有增大。』解釋說：『看見它大，那麼大顯現小隱藏；看見它小，那麼小顯現大隱藏，而月亮本身並沒有增大或減小。
【English Translation】 English version: The Buddhas know all the languages of all Buddhas, which is the same as one Buddha's language. This is the manifestation of mutual inclusion of things of the same kind. The chapter on Initial Aspiration states: 'Because the mind is aroused, it is equal in nature to all Buddhas of the past, present, and future,' and further mentions 'true wisdom,' etc., which demonstrates the principle of mutual inclusion of positions, both high and low. The chapter on Entering the Dharma Realm states: 'Maitreya (the future Buddha) told the assembly: 'Other Bodhisattvas would need to go through countless hundreds of thousands of billions of nayutas (a large number) of kalpas (an immense period of time) to fulfill the vows and practices of a Bodhisattva and to be close to the Bodhi (enlightenment) of all Buddhas.' However, this son of a wealthy man (referring to Sudhana), within one lifetime, can purify Buddha-lands, etc.' The five gates of concealment and manifestation are like the moon on the eighth day of the month, where the bright part is taken as the manifestation and the dark part as the concealment, and they necessarily exist simultaneously, hence the term 'co-arising.' This is different from the fifteenth day of the month, which is only manifestation, and the day of the new moon, which is only concealment. Moreover, the dark part is not without light, and the bright part is not without darkness, but in the obvious place, the darkness is concealed, and in the dark place, the light is concealed. It can also be said that concealment and manifestation co-arise. Therefore, it is said that concealment and manifestation co-arise, like a sliver of moon in the autumn sky, like the moon on the eighth day, half-manifested and half-concealed. When it is manifesting, it includes concealment, unlike the new moon when there is no manifestation during concealment, and unlike the full moon when there is no concealment during manifestation. Then, below the light, there is darkness, and below the darkness, there is light, just as the place where the sun rises in the east is where it begins in the east, like darkness under light; the place where the sun sets in the west is where it disappears in the west, like light under darkness. Therefore, it is called secret co-arising. It is also like the verse of the Yama Heaven (one of the six desire realms): 'In all places of the ten directions, everyone thinks the Buddha is here. Some see him in the human realm, and some see him in the heavenly palace.' Then, the place where he is seen is the manifestation, and the place where he is not seen is the concealment, not that the Buddha is not omnipresent. The chapter on the Ten Samadhis states: 'Some see the Buddha's body, its measure is seven cubits (an ancient Indian unit of length, approximately 30-45 centimeters in modern terms); some see the Buddha's body, its measure is eight cubits; some see the Buddha's body, its measure is nine cubits; and even some see the Buddha's body, as large as an inexpressible number of Buddha-lands of dust-motes.' Then, when seven cubits are seen, seven cubits are manifested, and the remaining measures are all concealed. The remaining manifestations can be inferred similarly. Therefore, the analogy says: 'For example, the moon, the people of Jambudvipa (one of the four continents, usually referring to the world we live in), see its shape as small, but the moon does not diminish; those who live in the moon see its shape as large, but the moon does not increase.' The explanation says: 'Seeing it as large, then the large is manifested and the small is concealed; seeing it as small, then the small is manifested and the large is concealed, but the moon itself does not increase or decrease.'
則是秘密俱成。餘一切法。類可知也。如經云。摩耶夫人。於此一處為菩薩母。三千世界為母亦然。然我此身非一處住。非多處住。亦隱顯義。此處為母。此顯彼隱等。非一處住。即是一隱。例有多顯。非多處住。即是多隱。例有一顯。亦是雙奪俱泯之句。非隱非顯秘密之義。然若約智幻。即業用門。約極位成。即德相門。六微細相容門者。經頌云。一一毛孔內。各現無數剎。即業用門。又德云比丘云。住微細唸佛門。於一毛端處。有不可說如來出現。悉至其所而承事故。此通於德相業用。刊定記云。此微細德。不同相在德。彼約別體別德。相望相在。此但當法即具一切炳然齊著。七因陀羅網門者。此帝網觀。如一華一塵。以稱性故。能攝一切。余塵余法。亦皆稱性。何有一法而不攝耶。應以塵對余剎以辯重重。欲令易見。且以一塵望余塵。謂一塵之內所含。諸剎。彼所含。剎亦攬塵成。此能成塵。亦須稱性。塵既稱性。亦須含剎。第二重內所含諸剎。亦攬塵成。塵複稱性。亦須含剎。第三重塵含第四重剎。第四重塵含第五重剎。重重塵成。重重稱性。無窮無盡。猶如鏡燈。以喻帝網。若言帝網。從喻受名。若就法立。應名重現無盡門。如一珠之內頓現萬像。如一塵內頓現諸法。但是一重。一珠現於諸珠。方成重重之
【現代漢語翻譯】 現代漢語譯本 那麼秘密就完全成就了。其餘一切法，都可以依此類推得知。如經中所說：『摩耶夫人（釋迦牟尼佛的生母），在此一處作為菩薩的母親，在三千世界作為母親也是如此。』然而，我的這個身體不是隻住在一處，也不是住在多處，這裡面也有隱和顯的含義。在此處作為母親，就是顯現，在彼處就是隱藏等等。不是隻住在一處，就是一處隱藏，例子是有多處顯現。不是住在多處，就是多處隱藏，例子是有一處顯現。這也是雙重否定，全部泯滅的語句，是非隱非顯的秘密含義。然而，如果從智幻的角度來說，就是業用門；從極位成就的角度來說，就是德相門。 六、微細相容門：經中的偈頌說：『一一毛孔內，各現無數剎（佛剎）。』這就是業用門。又有德云比丘說：『住在微細唸佛門，於一毛端處，有不可說如來出現，都到他們那裡去承事。』這貫通了德相和業用。《刊定記》中說：『這種微細的德，不同於相在德。相在德是就別體別德而言，相互觀望而存在。而這種微細的德，只是當法就具足一切，明明白白地同時存在。』 七、因陀羅網門：這種帝網觀，就像一朵花、一粒塵土，因為稱合本性，所以能夠攝取一切。其餘的塵土、其餘的法，也都是稱合本性的，怎麼會有一法不被攝取呢？應該用一粒塵土對應其餘的佛剎，來辨明重重疊疊的關係，想要讓它容易理解。姑且用一粒塵土來觀察其餘的塵土，說一粒塵土之內所包含的諸多的佛剎，那些佛剎所包含的佛剎也都是攬塵而成。這能成塵的，也必須稱合本性。塵土既然稱合本性，也必須包含佛剎。第二重之內所包含的諸多的佛剎，也都是攬塵而成。塵土又稱合本性，也必須包含佛剎。第三重塵土包含第四重佛剎，第四重塵土包含第五重佛剎，重重塵土成就，重重稱合本性，無窮無盡，猶如鏡燈，用來比喻帝網。如果說帝網，是從比喻接受名稱。如果就法來建立，應該叫做重現無盡門。就像一顆珠子之內頓時顯現萬象，就像一粒塵土之內頓時顯現諸法。但這只是一重，一顆珠子顯現在諸多的珠子上，才成就重重疊疊的。
【English Translation】 English version Then the secret will be completely accomplished. All other dharmas can be understood by analogy. As the sutra says: 'Maya (mother of Shakyamuni Buddha), in this one place is the mother of the Bodhisattva, and in the three thousand worlds is also the mother.' However, this body of mine does not dwell in one place, nor does it dwell in many places. There is also the meaning of concealment and manifestation. Being a mother in this place is manifestation, and being in that place is concealment, and so on. Not dwelling in one place is one concealment, and the example is many manifestations. Not dwelling in many places is many concealments, and the example is one manifestation. This is also a double negation, a sentence of complete annihilation, the secret meaning of neither concealment nor manifestation. However, if viewed from the perspective of intellectual illusion, it is the door of karmic function; if viewed from the perspective of ultimate attainment, it is the door of virtuous characteristics. 6. The Door of Subtle Interpenetration: The verse in the sutra says: 'Within each pore, countless lands (Buddha-fields) appear.' This is the door of karmic function. Furthermore, the Bhikshu Virtue Cloud said: 'Dwelling in the door of subtle mindfulness of the Buddha, at the tip of a hair, there appear unspeakable Tathagatas, all going to them to serve.' This connects to both virtuous characteristics and karmic function. The 'Critical Commentary' says: 'This subtle virtue is different from the virtue of mutual dependence. The virtue of mutual dependence refers to separate entities and separate virtues, existing in mutual observation. But this subtle virtue is simply that the dharma itself is complete with everything, clearly and simultaneously present.' 7. The Door of Indra's Net: This contemplation of Indra's net is like a flower or a mote of dust, because it accords with its inherent nature, it can encompass everything. The remaining dust motes and the remaining dharmas are also in accordance with their inherent nature, so how could there be a single dharma that is not encompassed? One should use a mote of dust to correspond to the remaining Buddha-fields to distinguish the layers upon layers, wanting to make it easy to understand. For the moment, use one mote of dust to observe the remaining dust motes, saying that the many Buddha-fields contained within one mote of dust, those Buddha-fields that are contained are also formed by gathering dust. That which can form dust must also accord with its inherent nature. Since the dust accords with its inherent nature, it must also contain Buddha-fields. The many Buddha-fields contained within the second layer are also formed by gathering dust. The dust again accords with its inherent nature, and it must also contain Buddha-fields. The third layer of dust contains the fourth layer of Buddha-fields, the fourth layer of dust contains the fifth layer of Buddha-fields, layers upon layers of dust are accomplished, layers upon layers accord with their inherent nature, endlessly, like mirror lamps, used to illustrate Indra's net. If one speaks of Indra's net, it receives its name from the metaphor. If one establishes it based on the dharma, it should be called the Door of Endless Reappearance. Just like within one pearl, myriad images suddenly appear, just like within one mote of dust, all dharmas suddenly appear. But this is only one layer, one pearl appearing in many pearls, only then accomplishing layers upon layers.
義。珠皆明凈。如塵稱性。一珠現於多珠。猶如一塵現於多剎塵。所現珠影。復能現影。如塵內剎塵。復能現剎。重重影明。重重互現。故言至無盡。釋曰。重重無盡者。即是一一法。皆含真如心。性無盡之理。所以互遍重重。如無盡意菩薩經云。無盡意言。以一念慧。成阿耨多羅三藐三菩提。我當如是覺了分別。舍利弗。是名菩薩一道無盡。又菩薩瓔珞本業經云。佛子。法門者。所謂十信心是。一切行本。是故十信心中。一信心。有十品信心。為百法明門。復從是有法明心中。一心。有百心故。為千法明門。復從千法明心中。一心有千心。為萬法明門。如是增進至無量明。轉勝進上上法。故為明明法門。百萬阿僧只功德。一切行。盡入此明門。釋曰。何以入此明門。以自心明故。能通萬法故。名之為門。況帝珠瑩凈。影現重重。比塵剎性明。能含萬法。如觀佛三昧海經云。佛告阿難。善法者。所謂一切無量禪定。諸唸佛法。從諸心想生。是名功德藏。雜華嚴經。一乘修行者。秘密義記云。緣起陀羅尼者。一起而一切起。見一而見一切。故一切諸法不可說不可說。一法中有十。重重現顯。此一法中所顯。一切法中亦復如是。十重重顯現。無盡無盡。如摩尼雨寶。經十不可說十無盡故。以此陀羅尼無盡寶。雨一切諸十不
【現代漢語翻譯】 義。珠皆明凈。如塵稱性。一珠現於多珠。猶如一塵現於多剎塵（極多的微塵）。所現珠影。復能現影。如塵內剎塵。復能現剎。重重影明。重重互現。故言至無盡。釋曰。重重無盡者。即是一一法。皆含真如心（清凈的本性）。性無盡之理。所以互遍重重。如無盡意菩薩經云。無盡意言。以一念慧。成阿耨多羅三藐三菩提（無上正等正覺）。我當如是覺了分別。舍利弗（佛陀的弟子）。是名菩薩一道無盡。又菩薩瓔珞本業經云。佛子。法門者。所謂十信心是。一切行本。是故十信心中。一信心。有十品信心。為百法明門。復從是有法明心中。一心。有百心故。為千法明門。復從千法明心中。一心有千心。為萬法明門。如是增進至無量明。轉勝進上上法。故為明明法門。百萬阿僧只（極大的數字單位）功德。一切行。盡入此明門。釋曰。何以入此明門。以自心明故。能通萬法故。名之為門。況帝珠瑩凈。影現重重。比塵剎性明。能含萬法。如觀佛三昧海經云。佛告阿難（佛陀的弟子）。善法者。所謂一切無量禪定。諸唸佛法。從諸心想生。是名功德藏。雜華嚴經。一乘修行者。秘密義記云。緣起陀羅尼（總持，咒語）者。一起而一切起。見一而見一切。故一切諸法不可說不可說。一法中有十。重重現顯。此一法中所顯。一切法中亦復如是。十重重顯現。無盡無盡。如摩尼雨寶。經十不可說十無盡故。以此陀羅尼無盡寶。雨一切諸十不
【English Translation】 Meaning. All the pearls are bright and pure, like dust conforming to its nature. One pearl appears in many pearls, just as one dust mote appears in many Buddha-lands of dust motes. The shadows of the pearls that appear can again manifest shadows, like Buddha-lands of dust motes within a dust mote, which can again manifest Buddha-lands. Layer upon layer of bright shadows, mutually appearing in layer upon layer, hence it is said to reach the inexhaustible. Explanation: 'Layer upon layer inexhaustible' means that each and every dharma contains the principle of the inexhaustible True Thusness (Tathata) mind (pure original nature). Therefore, they mutually pervade in layers. As the 'Inexhaustible Intent Bodhisattva Sutra' says: 'Inexhaustible Intent said, 'With one thought of wisdom, I attain Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). I shall awaken, understand, and differentiate in this way.' Shariputra (one of Buddha's disciples), this is called the Bodhisattva's one path of inexhaustibility.' Also, the 'Bodhisattva's Garland Fundamental Karma Sutra' says: 'Buddha-child, the Dharma-gate is the so-called ten faiths, which are the foundation of all practices. Therefore, within the ten faiths, one faith has ten qualities of faith, which are the hundred Dharma-illumination gates. Furthermore, from this Dharma-illumination mind, one mind has a hundred minds, thus becoming the thousand Dharma-illumination gates. Again, from the thousand Dharma-illumination minds, one mind has a thousand minds, thus becoming the ten thousand Dharma-illumination gates. Progressing in this way to immeasurable illumination, transforming and surpassing, the supreme Dharma is therefore the 'illumination of illumination' Dharma-gate. Millions of Asankhya (extremely large number) of merits and all practices entirely enter this illumination gate.' Explanation: Why do they enter this illumination gate? Because the self-mind is bright, it can penetrate all dharmas, hence it is called a gate. Moreover, the imperial pearls are lustrous and pure, with shadows appearing in layers, compared to the brightness of the dust-mote Buddha-land nature, which can contain all dharmas. As the 'Contemplation of Buddha Samadhi Sea Sutra' says: 'The Buddha told Ananda (one of Buddha's disciples), 'Good dharmas are all the immeasurable samadhis and all Buddha-recitation dharmas, arising from thoughts in the mind. This is called the treasury of merit.' The 'Miscellaneous Avatamsaka Sutra', 'Record of the Secret Meaning of the One Vehicle Practitioner' says: 'The Dependent Origination Dharani (mantra) is that when one arises, all arise; seeing one, one sees all. Therefore, all dharmas are inexpressible, inexpressible. Within one dharma, there are ten, appearing in layers. What is manifested in this one dharma is also the same in all dharmas. The ten appear in layers, inexhaustible, inexhaustible. Like the Mani-jewel raining treasures, through ten inexpressible, ten inexhaustible. With this Dharani inexhaustible treasure, it rains all the ten not.'
可說十無盡寶。此所雨寶中。又雨十無盡寶。乃至無盡無盡。故名因陀羅尼。此中所明陀羅尼。不有餘處。不出大日毗盧遮那法界身。此身即是一切眾生身。總持十不可說十無盡法。故名陀羅尼。此身中有八種五摩尼。若約圓融。不問佛眾生。皆俱圓融顯現。不可具說。凡夫不解故。不得根五用。聖者解故。得根五用。得五根用者。通名二種陀羅尼。即根本因陀羅尼。緣起陀羅尼。八種五摩尼者。一者。上方體著有五摩尼。一眼．二耳．三鼻．四舌．五口．二者。左方有五摩尼。一大指．二頭指．三中指．四無名指．五小指。三者。右方五種摩尼。即右手五指。四者。下方足亦五摩尼。一大指．二頭指．三中指．四無名指．五小指．五者。下右方五摩尼義。即右足五指。六者。就全身又五摩尼。一頭．二左手．三右手．四左足．五右足。七者。就五大五摩尼。一地．二水．三火．四風．五空。八者。就五內又五摩尼。一心．二肺．三腎．四脾．五肝。辯業用者。一眼。此雨能遍照分別十方所有善惡法。十無盡佛國土微塵數。諸佛菩薩。聲聞緣覺。十不可說體相心行。又照見世間種種所有十不可說眾生。十無盡苦樂等事。此光明寶摩尼王。若不善用。一剎那中沈苦輪迴。無有窮已。若善用。一剎那中究竟無上菩提。如一
剎那。一切剎那亦爾。二耳。此雨能分別世間種種苦樂等音聲。又無漏聖者音聲。此光明寶摩尼王。若善用。即一剎那中究竟無上菩提。若不善用。一剎那中招無出期苦。三鼻。此雨能分別一切世間種種名香。凡聖正報身份。依報宮殿等香。又人間中種種作善作惡。念善念惡。乃至念無上菩提等香。此光明寶摩尼王。若善用。一剎那中究竟無上菩提。若不善。用一剎那中招十無盡苦。四舌。此雨能分別演說十無盡佛剎塵數。一切諸佛菩薩等十不可說無漏妙法。乃至一切世間善不善身口意業行等。此光明寶摩尼王。若善用。一剎那中究竟無上菩提。若不善用。一剎那中招無出期苦。五口。此雨能分別演說十佛剎塵數。佛菩薩十不可說三業行。十無盡諸眾生所有邪正等法。此光明寶摩尼王。若善用。一剎那中究竟無上菩提。若不善用。一剎那中招無出期苦。二者。上左方摩尼。一一摩尼。周遍十不可說法界。能雨十不可說天衣天饌華香等。種種莊嚴云。此光明寶摩尼王。若善用。一剎那中究竟無上菩提。若不善用。一剎那中招無出期苦。三者。上右方五摩尼。如左方亦爾。四者。下方左五摩尼。雨能令飛行十方不可說十無盡法界虛空界佛國土海。歷事諸佛。承給供養。以此無礙神足。一剎那中。遍至十不可說一切眾生界。
【現代漢語翻譯】 現代漢語譯本 剎那（Kshana，極短的時間）。一切剎那也是如此。二耳：這雨能分辨世間種種苦樂等音聲，以及無漏聖者的音聲。這光明寶摩尼王（Cintamani，如意寶珠），如果善用，就能在一剎那中證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）；如果不好好利用，就會在一剎那中招致沒有盡頭的痛苦。三鼻：這雨能分辨一切世間種種名香，包括凡聖正報之身，依報宮殿等的香氣，以及人間種種作善作惡，念善念惡，乃至念無上菩提等的香氣。這光明寶摩尼王，如果善用，就能在一剎那中證得無上菩提；如果不好好利用，就會在一剎那中招致十種無盡的痛苦。四舌：這雨能分辨並演說十無盡佛剎（Buddha-kshetra，佛土）塵數，一切諸佛菩薩等十不可說無漏妙法，乃至一切世間善不善身口意業行等。這光明寶摩尼王，如果善用，就能在一剎那中證得無上菩提；如果不好好利用，就會在一剎那中招致沒有盡頭的痛苦。五口：這雨能分辨並演說十佛剎塵數，佛菩薩十不可說三業行，十無盡諸眾生所有邪正等法。這光明寶摩尼王，如果善用，就能在一剎那中證得無上菩提；如果不好好利用，就會在一剎那中招致沒有盡頭的痛苦。二者：上方左邊的摩尼（Mani，寶珠），每一顆摩尼，都周遍十不可說法界（Dharma-dhatu，法界），能降下十不可說天衣天饌華香等種種莊嚴云。這光明寶摩尼王，如果善用，就能在一剎那中證得無上菩提；如果不好好利用，就會在一剎那中招致沒有盡頭的痛苦。三者：上方右邊的五顆摩尼，和左邊的情況一樣。四者：下方左邊的五顆摩尼，降下的雨能令修行者飛行十方不可說十無盡法界虛空界佛國土海，經歷諸佛，承事供給供養。憑藉這種無礙神足，在一剎那中，遍至十不可說一切眾生界。
【English Translation】 English version Kshana (Kshana, an extremely short period of time). Every kshana is like this. Two ears: This rain can distinguish various sounds of suffering and joy in the world, as well as the sounds of the undefiled saints. This Light Treasure Mani King (Cintamani, wish-fulfilling jewel), if used well, can lead to the ultimate Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) in a kshana; if not used well, it will bring endless suffering in a kshana. Three noses: This rain can distinguish all kinds of famous fragrances in the world, including the fragrances of the pure and impure bodies, the dependent palaces, etc., as well as the fragrances of various good and evil deeds, good and evil thoughts, and even thoughts of Anuttara-samyak-sambodhi in the human world. This Light Treasure Mani King, if used well, can lead to the ultimate Anuttara-samyak-sambodhi in a kshana; if not used well, it will bring ten kinds of endless suffering in a kshana. Four tongues: This rain can distinguish and expound the number of dust particles in ten endless Buddha-kshetras (Buddha-fields), the ten unspeakable undefiled wonderful Dharmas of all Buddhas and Bodhisattvas, and even all the good and evil deeds of body, speech, and mind in the world. This Light Treasure Mani King, if used well, can lead to the ultimate Anuttara-samyak-sambodhi in a kshana; if not used well, it will bring endless suffering in a kshana. Five mouths: This rain can distinguish and expound the number of dust particles in ten Buddha-kshetras, the ten unspeakable karmic actions of Buddhas and Bodhisattvas, and all the right and wrong Dharmas of ten endless sentient beings. This Light Treasure Mani King, if used well, can lead to the ultimate Anuttara-samyak-sambodhi in a kshana; if not used well, it will bring endless suffering in a kshana. Secondly: The Manis (Mani, jewels) on the upper left, each Mani pervades the ten unspeakable Dharma-dhatus (Dharma-realms), and can rain down ten unspeakable clouds of heavenly clothes, heavenly delicacies, flowers, incense, and other various adornments. This Light Treasure Mani King, if used well, can lead to the ultimate Anuttara-samyak-sambodhi in a kshana; if not used well, it will bring endless suffering in a kshana. Thirdly: The five Manis on the upper right are the same as on the left. Fourthly: The five Manis on the lower left, the rain that falls can enable practitioners to fly through the ten directions, the unspeakable ten endless Dharma-realms, the realms of empty space, and the seas of Buddha-lands, experiencing all the Buddhas, serving and making offerings. With this unobstructed divine power, in a kshana, they can reach all the ten unspeakable realms of sentient beings.
示教利喜。迴向佛道。無疲無厭。此光明寶摩尼王。若善用。一剎那中究竟無上菩提。若不善用。一剎那中招無出期苦。五者。下方右五摩尼。雨無盡寶。如左亦爾。如上所說。一一身份中法界。法爾十重重。十無盡。不可窮極。如不思議品云。一切法界虛空等世界。悉以毛端周遍度量。一一毛端處。於一一念中。化不可說不可說佛剎微塵等身。乃至一一法中。說不可說不可說佛剎微塵等名句文身。充滿法界。一切眾生。無不聞者。盡一切未來際劫。常轉法輪等。此則處以毛端。該於法界。時以剎那。盡于劫海。謂於此處頓起業用。謂於此時常起業用。此亦不待因緣。諸佛法爾。六者。全身五摩尼者。若善用。名金剛輪。若不善用。名地獄猛火輪。上方摩尼者。名日月星宿摩尼。若善用。不起風雷雲霧。若不善用。現種種不吉祥事。其餘四摩尼。總名拒敵劍輪。七者。五大五摩尼。總名莊嚴佛國土。成就眾生。八者。五內摩尼。此有十義。一名因陀羅網。體備五珠者。重重無盡義。二名錠光頗梨。如頗梨鏡。頓現萬像故。三名圓鏡。普現諸法。無分別義。此二鏡。二名一義。四名滿月。清涼解脫義。息煩惱焰故。五名烈火。令無遺余義。如劫火故。六名金剛杵。拒敵義。破煩惱軍故。七名閻浮金。無礦無價義。八名無
【現代漢語翻譯】 現代漢語譯本 示教利喜，迴向佛道，無疲無厭。此光明寶摩尼王（如意寶珠的一種，能發出光明），若善用，一剎那中究竟無上菩提（最高的覺悟）。若不善用，一剎那中招無出期苦。 五者，下方右五摩尼，雨無盡寶，如左亦爾。如上所說，一一身份中法界（宇宙萬物），法爾十重重，十無盡，不可窮極。如《不思議品》云：『一切法界虛空等世界，悉以毛端周遍度量。一一毛端處，於一一念中，化不可說不可說佛剎微塵等身，乃至一一法中，說不可說不可說佛剎微塵等名句文身，充滿法界。一切眾生，無不聞者。盡一切未來際劫，常轉法輪等。』此則處以毛端，該於法界；時以剎那，盡于劫海。謂於此處頓起業用，謂於此時常起業用。此亦不待因緣，諸佛法爾。 六者，全身五摩尼者，若善用，名金剛輪（堅不可摧的輪），若不善用，名地獄猛火輪。上方摩尼者，名日月星宿摩尼。若善用，不起風雷雲霧；若不善用，現種種不吉祥事。其餘四摩尼，總名拒敵劍輪。 七者，五大五摩尼，總名莊嚴佛國土，成就眾生。 八者，五內摩尼，此有十義：一名因陀羅網（帝釋天的宮殿裝飾），體備五珠者，重重無盡義；二名錠光頗梨（一種透明的寶石），如頗梨鏡，頓現萬像故；三名圓鏡，普現諸法，無分別義。此二鏡，二名一義；四名滿月，清涼解脫義，息煩惱焰故；五名烈火，令無遺余義，如劫火故；六名金剛杵（一種法器），拒敵義，破煩惱軍故；七名閻浮金（一種純凈的黃金），無礦無價義；八名無
【English Translation】 English version Instructing brings joy, dedicating merit towards the Buddha's path, without fatigue or weariness. This radiant jewel Mani King (a type of wish-fulfilling jewel that emits light), if used skillfully, in a single kshana (instant) attains ultimate Anuttara-Samyak-Sambodhi (supreme enlightenment). If used unskillfully, in a single kshana invites suffering without end. Fifth, the five Manis below on the right shower endless treasures, as do those on the left. As mentioned above, in each and every part of the body, the Dharmadhatu (the realm of all phenomena) is naturally tenfold, endlessly infinite, and cannot be exhausted. As the 'Inconceivable' chapter says: 'All Dharmadhatu, space, and other worlds can be completely measured by the tip of a hair. At each tip of a hair, in each and every thought, transforming countless Buddha-lands' dust-mote-like bodies, and even in each and every dharma, speaking countless Buddha-lands' dust-mote-like names, phrases, and word-bodies, filling the Dharmadhatu. All sentient beings without exception hear them. Exhausting all future kalpas (eons), constantly turning the Dharma wheel, etc.' This means placing at the tip of a hair, encompassing the Dharmadhatu; time in a kshana, exhausting the ocean of kalpas. Saying that here, karmic functions arise suddenly; saying that at this time, karmic functions arise constantly. This also does not await conditions; it is the natural state of all Buddhas. Sixth, the five Manis of the whole body, if used skillfully, are called Vajra Wheel (indestructible wheel); if used unskillfully, are called Hell's Fierce Fire Wheel. The Mani above is called Sun, Moon, and Stars Mani. If used skillfully, wind, thunder, clouds, and mist do not arise; if used unskillfully, various inauspicious things appear. The remaining four Manis are collectively called Enemy-Resisting Sword Wheel. Seventh, the five great elements and five Manis are collectively called Adorning the Buddha-land, accomplishing sentient beings. Eighth, the five inner Manis have ten meanings: First, named Indra's Net (the decoration of Indra's palace), the body possessing five jewels signifies endless layers; second, named Dipankara Crystal (a type of transparent gem), like a crystal mirror, instantly manifesting all images; third, named Round Mirror, universally manifesting all dharmas, meaning without discrimination. These two mirrors, two names, one meaning; fourth, named Full Moon, meaning coolness and liberation, extinguishing the flames of affliction; fifth, named Raging Fire, meaning leaving nothing remaining, like the fire at the end of a kalpa; sixth, named Vajra Pestle (a type of ritual implement), meaning resisting enemies, destroying the army of afflictions; seventh, named Jambudvipa Gold (a type of pure gold), meaning without ore and priceless; eighth, without
價摩尼。雨寶無量。亦無類義。九名無畏印。如持世間大王印。隨所至處得無畏故。十名大日如來。奪千電烈宿。百千億十不可說日月光明義。又因陀羅網者。約喻說。網主。即天主。由宿世十不可說劫。歷事供養諸釋梵王。是故得此果報。以此寶網。莊嚴天宮殿。以化諸天眾。悉令知一切善惡業報。諸天眾見此事已。皆悉不放逸。令勤行精進。乃以此網。令類知十無盡重重法界法門。故顯其體德。備五珠者。如是無盡五珠。五五為部。其數無量。何故得如是依報莊嚴者。由一念中。如是以十無盡戒定慧解脫解脫知見五分法身等。乃至演說十不可說十無盡法門海。熏修自身心故。得如是十無盡依報。所有世界海中十不可說諸天眾。皆悉流入大日毗盧遮那果海中。如一念。一切中亦如是。不可窮盡。此皆去情思之。是名體德備五珠也。五珠者。白珠．赤珠．青珠．黃珠．黑珠。一為本法。攝餘四珠。如舉一為本法。餘四隨舉為本法亦如是。又白珠中餘四現。及本白影。影。又影現。如白珠現。影中。又影現。一切珠亦如是。如是十重重。十無盡。不可具說。又諸眾生所造作業影現。善惡無記現。又無漏聖人所證因果。上中下位分。于中皆具現。如天珠中現。一切宮殿樓閣。柱楹梠桷現如是。是時諸天。見此事已。深起慈
【現代漢語翻譯】 現代漢語譯本 價摩尼（梵語：Kāma-maṇi，如意寶珠）。雨寶無量。亦無類義。九名無畏印。如持世間大王印。隨所至處得無畏故。十名大日如來（梵語：Mahāvairocana，佛教密宗至高無上的本尊）。奪千電烈宿。百千億十不可說日月光明義。又因陀羅網（梵語：Indra's net，帝網）者。約喻說。網主。即天主（帝釋天）。由宿世十不可說劫。歷事供養諸釋梵王。是故得此果報。以此寶網。莊嚴天宮殿。以化諸天眾。悉令知一切善惡業報。諸天眾見此事已。皆悉不放逸。令勤行精進。乃以此網。令類知十無盡重重法界法門。故顯其體德。備五珠者。如是無盡五珠。五五為部。其數無量。何故得如是依報莊嚴者。由一念中。如是以十無盡戒定慧解脫解脫知見五分法身等。乃至演說十不可說十無盡法門海。熏修自身心故。得如是十無盡依報。所有世界海中十不可說諸天眾。皆悉流入大日毗盧遮那（Mahāvairocana）果海中。如一念。一切中亦如是。不可窮盡。此皆去情思之。是名體德備五珠也。五珠者。白珠．赤珠．青珠．黃珠．黑珠。一為本法。攝餘四珠。如舉一為本法。餘四隨舉為本法亦如是。又白珠中餘四現。及本白影。影。又影現。如白珠現。影中。又影現。一切珠亦如是。如是十重重。十無盡。不可具說。又諸眾生所造作業影現。善惡無記現。又無漏聖人所證因果。上中下位分。于中皆具現。如天珠中現。一切宮殿樓閣。柱楹梠桷現如是。是時諸天。見此事已。深起慈
【English Translation】 English version Kāma-maṇi (Wish-fulfilling jewel). The rain of treasures is immeasurable and without equal. The ninth name is the 'Fearless Seal', like holding the seal of a great king of the world, obtaining fearlessness wherever one goes. The tenth name is Mahāvairocana (The Great Sun Buddha), surpassing the brilliance of a thousand lightning flashes, possessing the light of hundreds of thousands of billions of unspeakable suns and moons. Furthermore, Indra's net (Indra's net) is spoken of as a metaphor. The lord of the net is the Lord of Gods (Indra). Due to serving and making offerings to various Śakra (釋) and Brahma (梵) kings for unspeakable kalpas (劫) in past lives, one obtains this karmic reward. With this precious net, one adorns the heavenly palaces, transforming all the heavenly beings, enabling them to know all good and evil karmic retributions. Upon seeing this, all the heavenly beings do not become lax, urging them to diligently practice and advance. Furthermore, with this net, one enables beings to understand the ten inexhaustible, layer upon layer, Dharma realms and Dharma gates. Therefore, its inherent virtue is revealed. 'Possessing the five jewels' means that such inexhaustible five jewels are divided into groups of five, and their number is immeasurable. Why does one obtain such adorned circumstantial rewards? Because in a single thought, one cultivates oneself with the ten inexhaustible precepts, samādhi (定), prajñā (慧), liberation, and the fivefold Dharma body of liberation-knowledge, even to the point of expounding the ten unspeakable, ten inexhaustible Dharma gate seas. Therefore, one obtains such ten inexhaustible circumstantial rewards. All the ten unspeakable heavenly beings in the world-sea flow into the fruit-sea of Mahāvairocana. Just as in one thought, so it is in everything, inexhaustible. All of this transcends emotional thought. This is called 'the inherent virtue possessing the five jewels'. The five jewels are white, red, blue, yellow, and black. One serves as the fundamental Dharma, encompassing the other four jewels. Just as taking one as the fundamental Dharma, the other four can also be taken as the fundamental Dharma. Furthermore, the other four appear within the white jewel, as well as the original white shadow. The shadow, and then the shadow appears again. Just as the white jewel appears, in the shadow, and then the shadow appears again, so it is with all the jewels. Thus, ten layers upon layers, ten inexhaustible, cannot be fully described. Furthermore, the shadows of the karmic actions created by all sentient beings appear, showing good, evil, and neutral actions. Also, the causes and effects realized by the undefiled saints, in their superior, middle, and inferior positions, are all fully present within them, just as in the heavenly jewel, all palaces, pavilions, pillars, beams, and rafters appear. At that time, the heavenly beings, upon seeing this, deeply arose with compassion.
悲心。救護心。三業中不作惡心。勤行精進。不敢放逸。又此五色珠中。隨眾生業影現。白中。天清凈業現。赤中。無記業現。青中。餓鬼畜生業現。黃中。人間種種輪轉不相舍離世善業現。黑中。地獄種種苦業現。乃至十方諸佛八相成道。靡不于中重重影現。心等五色珠因陀羅網亦如是。于中有業識細相。轉識中相。現。識粗相。目見可貪色時。眼脈走黃。黃熏隨五摩尼黃色現。是名貪業現五道業作。目見可瞋色時。目脈走青。青熏隨色摩尼青色現。是名瞋業現五道業作。目見可善可惡不識不知色時。目脈走黑。黑熏隨色摩尼黑色現。是名癡業現五道業作。純白色時。此諸天業現。表而可知。約實而言。一一業中皆具一切。如是重重無盡。即德用自在門。是根本因陀羅尼。並是實義。非變化成。此是如理智中如量境界也。皆是法性實德。法爾如是。十重重藏。十無盡藏。此約圓教法以十數顯重重。亦以十數顯無盡。又此天網能現一切影。即是意業。能雨一切寶。即是身業。能出一切音聲。即是口業。然一切諸法。皆從果海中出。然還無不歸於果海中。約實而言。至意。此中在者。正此果海之文處。此中有三。一德用自在。如珠喻。二知根海。三如根五用。如前已辯。此知根海一種。能知者。有三種人。一佛。二菩薩
【現代漢語翻譯】 現代漢語譯本： 懷有悲憫之心，救護眾生的心，身口意三業中不起惡念，勤奮精進修行，不敢放逸。而且這五色寶珠中，隨著眾生的業力顯現不同的影像。白色中，顯現天道的清凈之業；紅色中，顯現無記之業（非善非惡）；青色中，顯現餓鬼、畜生道的業；黃色中，顯現人間的種種輪迴流轉，無法舍離的世間善業；黑色中，顯現地獄的種種苦業。乃至十方諸佛八相成道的情景，無不在這寶珠中重重顯現。心就像五色寶珠，因陀羅網（Indra's Net，帝釋天之網，比喻相互關聯的世界）也是如此。其中有業識的細微之相，轉識中的相，現識的粗顯之相。當眼睛看到可以貪戀的顏色時，眼脈會呈現黃色，黃色的光芒隨著五摩尼寶珠顯現黃色，這叫做貪業顯現，造作五道之業。當眼睛看到可以嗔恨的顏色時，眼脈會呈現青色，青色的光芒隨著寶珠顯現青色，這叫做嗔業顯現，造作五道之業。當眼睛看到可善可惡，無法辨識的顏色時，眼脈會呈現黑色，黑色的光芒隨著寶珠顯現黑色，這叫做癡業顯現，造作五道之業。純白色時，顯現諸天之業。這些表面的現象是可以理解的。但從實際來說，每一個業中都包含一切業，像這樣重重無盡，就是德用自在之門，是根本陀羅尼（Dharani，總持），並且是真實的意義，不是變化而成的。這是如理智中的如量境界，都是法性的真實功德，本來就是如此。十重重藏，十無盡藏，這是用圓教的教法，用十這個數字來顯示重重，也用十這個數字來顯示無盡。而且這天網能顯現一切影像，這就是意業；能降下一切寶物，這就是身業；能發出一切音聲，這就是口業。然而一切諸法，都是從果海中生出，最終又都回歸到果海中。從實際來說，最重要的是意。這裡所說的『在』，正是指果海的文句之處。這裡面有三種含義：一是德用自在，就像寶珠的比喻；二是知根海；三是如根五用，前面已經辨析過了。這知根海一種，能知曉的人有三種：一是佛，二是菩薩。
【English Translation】 English version: A mind of compassion, a mind of saving and protecting. In body, speech, and mind, not creating evil thoughts. Diligently practicing with vigor, not daring to be lax. Moreover, within these five-colored pearls, images appear according to the karma of sentient beings. In white, the pure karma of the heavens appears. In red, indeterminate karma (neither good nor evil) appears. In blue, the karma of hungry ghosts and animals appears. In yellow, the various cycles of human existence, the worldly good karma that cannot be relinquished, appears. In black, the various suffering karmas of hell appear. Even the eightfold path to enlightenment of all Buddhas in the ten directions is reflected within them, layer upon layer. The mind is like the five-colored pearls, and so is Indra's Net (Indra's Net, a metaphor for the interconnected world). Within it are the subtle aspects of karmic consciousness, the aspects within the transforming consciousness, and the coarse aspects of manifest consciousness. When the eyes see a color that can be craved, the eye veins turn yellow, and the yellow radiance follows the yellow color of the five mani jewels. This is called the manifestation of greedy karma, creating the karma of the five paths. When the eyes see a color that can be hated, the eye veins turn blue, and the blue radiance follows the blue color of the mani jewels. This is called the manifestation of hateful karma, creating the karma of the five paths. When the eyes see a color that is neither good nor bad, and cannot be recognized, the eye veins turn black, and the black radiance follows the black color of the mani jewels. This is called the manifestation of ignorant karma, creating the karma of the five paths. When it is pure white, the karma of the heavens appears. These superficial phenomena are understandable. But in reality, each karma contains all karmas, endlessly layered. This is the gate of the freedom of virtuous function, the fundamental Dharani (Dharani, mantra), and it is the true meaning, not something transformed. This is the realm of appropriate measure within appropriate wisdom, all of which is the true virtue of Dharma-nature, naturally as it is. Ten layers of hidden treasures, ten inexhaustible treasures. This uses the teachings of the perfect teaching, using the number ten to show the layers, and also using the number ten to show the inexhaustible. Moreover, this heavenly net can manifest all images, which is mental karma; it can rain down all treasures, which is bodily karma; it can produce all sounds, which is verbal karma. However, all dharmas arise from the ocean of fruition, and ultimately return to the ocean of fruition. In reality, the most important thing is intention. The 'being' mentioned here refers precisely to the place in the text about the ocean of fruition. There are three meanings here: first, the freedom of virtuous function, like the analogy of the pearl; second, knowing the root-ocean; third, the five uses of the roots, as discussed earlier. This knowing the root-ocean, there are three types of people who can know it: first, the Buddha; second, the Bodhisattva.
。聲聞。緣覺。三凡夫。云何根海。謂大日毗盧遮那智藏海。此海中有三種波。此上三種人。次第能知。此海本來寂。云何生波浪。由忽爾念無明風。起于波浪。云何波相。此無明風動智藏海。中生波浪。譬如以鐺盛清水。初置火邊。初時細動。有如粒子。漸大動。有如細流。漸大動。有如涌騰。然此自然隨風之色。或得破種種谷。破諸草木。或滋萌五穀。成熟一切果實。若欲起此風時。最初雲霞于外顯現。然後起大風。若此拔草木根栽。及諸五穀。海上起黑雲。若此破五穀一切果實。不拔草木根栽。海上起青雲。若此成熟五穀。滋萌一切華草。海上起白黃云。若此非善非惡。海上起慶色赤云。由此三種能。知若此極細。一船師所知。若此中。二船師所知。若此極粗相。于上現。凡夫所知。如是毗盧遮那智藏海中。有三風三波。秘密難知。良以一切眾生自心處內有八辦(普𦔲反即一切眾生心腹內有八辦為革五藏。其八辦相狀。一似牛黃也)和合成蓮華。此蓮華中有正遍知海。是名毗盧遮那智藏。亦名蓮華藏莊嚴世界海。此海有三種波者。一業相。二轉相。三現相。然此蓮華藏海。有二種門。一大藏金剛門。二差別金剛門。然凡夫華未開發。聖者華已開發。此未開發華萼上有九孔。名差別金剛門。此華莖上有一大孔。是
【現代漢語翻譯】 現代漢語譯本 聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）。緣覺（Pratyekabuddha，不依賴他人教導，通過自身努力證悟的修行者）。三凡夫（三種凡夫）。什麼是根海？指的是大日毗盧遮那（Mahāvairocana，宇宙的根本佛）的智藏海（智慧的寶藏）。這個海中有三種波浪。這三種人，依次能夠知曉這些波浪。這個海本來是寂靜的，為什麼會產生波浪呢？由於忽然產生的念頭和無明（Avidyā，對事物真相的迷惑）之風，才產生了波浪。波浪的相狀是怎樣的呢？這無明之風攪動智藏海，在其中產生波浪。譬如用鐺（一種金屬炊具）盛清水，最初放在火邊。最初時細微地動，像粒子一樣。漸漸地，動得大了，像細小的水流。漸漸地，動得更大了，像涌動一樣。然而，這種自然隨風而動的現象，有時會破壞各種穀物，破壞各種草木，有時又滋養萌發五穀，成熟一切果實。如果想要興起這種風的時候，最初雲霞會在外面顯現，然後才起大風。如果這種風拔起草木的根栽，以及各種五穀，海上就會升起黑色的云。如果這種風破壞五穀和一切果實，但不拔草木的根栽，海上就會升起青色的云。如果這種風成熟五穀，滋養萌發一切花草，海上就會升起白色或黃色的云。如果這種風非善非惡，海上就會升起慶色的紅色云。由此三種能力，可以知曉這些現象。如果這種現象極其細微，只有一船師（有經驗的修行者）才能知曉。如果這種現象是中等的，二船師才能知曉。如果這種現象極其粗大，就會在上層顯現，凡夫也能知曉。像這樣，在毗盧遮那智藏海中，有三風三波，秘密難以知曉。實在是因為一切眾生自心處內有八辦（普𦔲反，即一切眾生心腹內有八辦，為革五藏。其八辦相狀，一似牛黃也）和合而成蓮華。此蓮華中有正遍知海（Samantabhadra，普遍的智慧），這被稱為毗盧遮那智藏，也稱為蓮華藏莊嚴世界海（蓮花所藏的莊嚴世界之海）。這個海有三種波：一、業相（Karma-lakṣaṇa，業力的顯現），二、轉相（Pariṇāma-lakṣaṇa，轉變的顯現），三、現相（Pratyakṣa-lakṣaṇa，現象的顯現）。然而，這蓮華藏海，有兩種門：一大藏金剛門（Mahāgarbha-vajra-dvāra），二差別金剛門（Viśeṣa-vajra-dvāra）。然而，凡夫的蓮華尚未開發，聖者的蓮華已經開發。這未開發的華萼上有九孔，名為差別金剛門。這華莖上有一個大孔，是...
【English Translation】 English version Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings). Pratyekabuddhas (those who attain enlightenment through their own efforts without relying on the teachings of others). Three types of ordinary beings. What are the root-seas? They refer to the wisdom-treasury sea of Mahāvairocana (the fundamental Buddha of the universe). In this sea, there are three kinds of waves. These three types of people can know these waves in sequence. This sea is originally tranquil, so why do waves arise? Due to sudden thoughts and the wind of Avidyā (ignorance, delusion about the true nature of things), waves arise. What is the appearance of the waves? This wind of Avidyā stirs the wisdom-treasury sea, creating waves within it. For example, if you put water in a metal pot and place it near a fire, at first it moves slightly, like particles. Gradually, the movement becomes larger, like small streams. Gradually, the movement becomes even larger, like surging. However, this natural phenomenon that follows the wind sometimes destroys various grains, destroys various grasses and trees, and sometimes nourishes and sprouts the five grains, ripening all fruits. If you want to raise this wind, first the clouds appear outside, and then a great wind arises. If this wind uproots the roots of grasses and trees, as well as the various grains, black clouds will rise on the sea. If this wind destroys the five grains and all fruits, but does not uproot the roots of grasses and trees, blue clouds will rise on the sea. If this wind ripens the five grains and nourishes and sprouts all flowers and grasses, white or yellow clouds will rise on the sea. If this wind is neither good nor evil, auspicious red clouds will rise on the sea. From these three abilities, one can know these phenomena. If this phenomenon is extremely subtle, only one boatman (an experienced practitioner) can know it. If this phenomenon is moderate, two boatmen can know it. If this phenomenon is extremely coarse, it will appear on the surface, and ordinary people can know it. In this way, in the wisdom-treasury sea of Mahāvairocana, there are three winds and three waves, which are secretly difficult to know. It is truly because within the minds of all beings, there are eight organs (普𦔲反, meaning that within the hearts and abdomens of all beings, there are eight organs, which are the leather-like five viscera. The appearance of these eight organs is similar to bezoar) that combine to form a lotus flower. In this lotus flower, there is the sea of Samantabhadra (universal wisdom), which is called the wisdom-treasury of Mahāvairocana, also called the Lotus Treasury World Sea (the sea of the adorned world contained in the lotus). This sea has three kinds of waves: 1. Karma-lakṣaṇa (the manifestation of karma), 2. Pariṇāma-lakṣaṇa (the manifestation of transformation), 3. Pratyakṣa-lakṣaṇa (the manifestation of phenomena). However, this Lotus Treasury Sea has two gates: 1. Mahāgarbha-vajra-dvāra (the great treasury vajra gate), 2. Viśeṣa-vajra-dvāra (the distinct vajra gate). However, the lotus of ordinary beings has not yet opened, while the lotus of the sages has already opened. On the calyx of this unopened flower, there are nine holes, called the Viśeṣa-vajra-dvāra. On the stem of this flower, there is one large hole, which is...
名大藏金剛門。凡眾生業將起。從大藏門風起。飄動心海。乃至涌出差別門中已。后。眼等五根面上。乃至諸根中周流。不知手舞足踏。手擎足擾動。初發微細。是名業相。諸佛境界。次漸粗涌出差別門。未現面貌。是名轉相。諸菩薩聲聞緣覺境界。後於諸根貌面中。顯現善惡相極粗。是名現相。諸凡夫境界。若諸佛現在一剎那中。了知十世九世無礙。如一剎那。一切剎那亦爾。是名知根海。又若網所張處。謂諸宮殿。若配法者。宮殿即是支末因陀羅。無盡。五體德備五珠。即是根本因陀羅。若秘密釋者。此天主因陀羅。乃是一切眾生身中實性。往昔由與毗盧遮那如來。俱同一因。及諸釋師子。俱同一善根故。又此十不可說一切諸天眾。此皆謂諸十不可說同類。十無量異類。清凈緣慮心是也。其餘一切不可說所現雜染業影。一切皆欲界。一切雜染心是也。又云。圓融國土。差別世界海等種種境界。不在心外。此有師子臆中。五華藏互交踄入。十重重十無盡。由逆順成十華藏。猶如因陀羅網互現影故。又云。五華藏者。過多不六。減少不四。一切五部。準此可知。類八五相。亦復如是。五華藏者。即五色蓮。一白蓮．二赤蓮．三青蓮．四黃蓮．五黑蓮．是五蓮華。皆悉由無生法忍所起。從大悲胎藏所生。此華相色。即師
【現代漢語翻譯】 現代漢語譯本 名大藏金剛門（Mahavajra-garbha-mukha）。凡眾生之業將要生起時，從大藏門（Mahagarbha-mukha）生起風，飄動心海，乃至從差別門中涌出之後，在眼等五根面上，乃至諸根中周流。此時眾生不知手舞足蹈，手舉起，足擾動。最初發動的非常微細，這叫做業相（karma-laksana），是諸佛的境界。其次逐漸粗大，從差別門中涌出，但還未顯現面貌，這叫做轉相（parinama-laksana），是諸菩薩、聲聞、緣覺的境界。最後在諸根面貌中，顯現善惡之相，非常粗顯，這叫做現相（pratyaksata-laksana），是諸凡夫的境界。如果諸佛現在一剎那中，了知十世、九世都沒有障礙，如同一剎那，一切剎那也是如此，這叫做知根海（jnana-indriya-samudra）。 又如因陀羅網（Indra's net）所張設之處，指的是諸宮殿。如果配合佛法來說，宮殿就是支末因陀羅（branch-end Indra），是無盡的。五體德備五珠，就是根本因陀羅（root Indra）。如果秘密解釋，此天主因陀羅（Deva-Indra）乃是一切眾生身中的實性。往昔由於與毗盧遮那如來（Vairocana Buddha）俱同一因，以及諸釋師子（釋迦牟尼佛，Sakya-simha），俱同一善根的緣故。 又此十不可說一切諸天眾，這都指的是諸十不可說同類，十無量異類，清凈緣慮心。其餘一切不可說所顯現的雜染業影，一切都是欲界，一切雜染心。 又說，圓融國土，差別世界海等種種境界，不在心外。這裡有師子臆中，五華藏互交踄入，十重重十無盡，由逆順而成十華藏，猶如因陀羅網互相顯現影像的緣故。 又說，五華藏，過多不會超過六，減少不會少於四，一切五部，準此可知。類似八五相，也是如此。五華藏，即五色蓮花：一白蓮、二赤蓮、三青蓮、四黃蓮、五黑蓮。這五蓮花，都是由無生法忍所生起，從大悲胎藏所生。此華相色，即師
【English Translation】 English version Named the Great Treasury Vajra Gate (Mahavajra-garbha-mukha). When the karma of all sentient beings is about to arise, wind arises from the Great Treasury Gate (Mahagarbha-mukha), stirring the sea of mind, and after emerging from the gates of differentiation, it flows through the five roots such as the eyes, and even through all the roots. At this time, sentient beings do not know that their hands are dancing and their feet are stomping, their hands are raised, and their feet are moving. The initial arising is very subtle, and this is called the karma-laksana (mark of karma), which is the realm of all Buddhas. Secondly, it gradually becomes coarser, emerging from the gates of differentiation, but the face has not yet appeared, and this is called the parinama-laksana (mark of transformation), which is the realm of all Bodhisattvas, Pratyekabuddhas, and Sravakas. Finally, in the faces of all the roots, the appearances of good and evil are revealed, which are very coarse, and this is called the pratyaksata-laksana (mark of manifestation), which is the realm of all ordinary beings. If all the Buddhas now know the ten ages and nine ages without hindrance in an instant, just like one instant, all instants are also like this, and this is called the jnana-indriya-samudra (ocean of knowledge-faculties). Moreover, like the place where Indra's net (Indra's net) is spread, it refers to all the palaces. If it is matched with the Dharma, the palaces are the branch-end Indra (branch-end Indra), which is endless. The five virtues of the five bodies are equipped with five jewels, which are the root Indra (root Indra). If it is secretly explained, this Deva-Indra (Deva-Indra) is the true nature in the bodies of all sentient beings. In the past, it was because he and Vairocana Buddha (Vairocana Buddha) had the same cause, and all the Sakya-simha (Sakyamuni Buddha, Sakya-simha) had the same good roots. Moreover, all the countless hosts of Devas, these all refer to the countless similar kinds, the immeasurable different kinds, and the pure mind of contemplation. All the defiled karma shadows manifested by the remaining countless things are all in the desire realm, and all are defiled minds. Moreover, it is said that the perfect and harmonious land, the various realms such as the differentiated world-sea, are not outside the mind. Here, in the chest of the lion, the five flower-treasuries intersect and enter, ten layers upon ten layers, endlessly, and the ten flower-treasuries are formed by reverse and forward order, just like the images of Indra's net appearing mutually. Moreover, it is said that the five flower-treasuries will not exceed six if there are too many, and will not be less than four if there are too few. All the five sections can be known according to this. Similarly, the eight five aspects are also like this. The five flower-treasuries are the five-colored lotuses: one white lotus, two red lotuses, three blue lotuses, four yellow lotuses, and five black lotuses. These five lotuses are all born from the non-origination Dharma-endurance, and are born from the womb of great compassion. The color of this flower aspect is the master
子臆中五種色大蓮華。此即經中所說師子勝相國是也。一約世間之五行方處釋色相者。一者肺華。三葉。白色。似半月。二者心華。赤色。有三角。三者肝華。八葉。青色具五色。四者脾華。一葉。黃色。有四隅。五者腎華。八葉。黑色。二約五大者。一風。黑色。似半月。二火。赤色。三角。三空。青色具五。四地。黃色。四方。五水。白色圓。
問。何故所配初后相違耶。
答。肺名金。金者西方白。良由肺內有息風。故名風。腎名水。水者北方黑。良由有腎為水。能形物體。性不相違也。此五華藏。若異體。謂諸華各各差別。若同體。謂住一遍應故。諸華中。各皆由一華遍應多華故。各多華全為其一華。是故能有多個一華。然彼多一華。由本一華應多華故。雖有多一華。然彼多一華。與本一華。體無差別故。是故名同體。以諸緣起門內有三義故。一不相由義。謂具自德故。二相由義。謂差別故。三無礙義。不可說故。乃至由此緣起是法界家實德故。普賢境界具德自在無障礙故。即是圓滿教主大日毗盧遮那如來。以如是圓滿镕融廣大身。于如圓滿镕融廣大蓮華藏莊嚴世界海中。攝其餘樹形等圓滿镕融廣大世界海。以如是圓滿镕融廣大十不可說法界海為境界。坐如是圓滿镕融廣大蓮華藏半月形。摩尼師
【現代漢語翻譯】 現代漢語譯本 子臆想中的五種顏色的大蓮花，這就是經文中所說的師子勝相國（Simhasanakrama，獅子勝相國，指一種觀想境界）的景象。第一種是從世間的五行方位來解釋顏色和形態：一是肺華，有三片葉子，白色，形狀像半月；二是心華，紅色，呈三角形；三是肝華，有八片葉子，青色，具備五種顏色；四是脾華，一片葉子，黃色，有四個角；五是腎華，有八片葉子，黑色。第二種是從五大（地、水、火、風、空）來解釋：一是風，黑色，形狀像半月；二是火，紅色，三角形；三是空，青色，具備五種顏色；四是地，黃色，四方形；五是水，白色，圓形。
問：為什麼所配的五行和五大，前後對應關係是相反的呢？
答：肺在五行中屬金，金在方位上是西方，顏色是白色。因為肺內有氣息流動，所以名為風。腎在五行中屬水，水在方位上是北方，顏色是黑色。因為腎臟是水，能夠形成物體，所以性質上並不矛盾。這五種華藏（Garbhadhatu，胎藏界）的顯現，如果是異體，就是說各種蓮花各有差別；如果是同體，就是說住於一處，應該互相遍及。在各種蓮花中，都是因為一朵蓮花遍及其他多朵蓮花，所以多朵蓮花完全歸屬於那一朵蓮花。因此，能夠有多朵蓮花歸屬於一朵蓮花。然而，那多朵蓮花歸屬於一朵蓮花，是因為原本那一朵蓮花遍及多朵蓮花的緣故。雖然有多朵蓮花歸屬於一朵蓮花，但是那多朵蓮花與原本那一朵蓮花，本體上沒有差別，所以名為同體。因為在諸緣起門（Pratityasamutpada，緣起）內有三種含義：一是不互相依賴的含義，指的是各自具備自身的德行；二是互相依賴的含義，指的是差別；三是無礙的含義，指的是不可言說。乃至由此緣起是法界（Dharmadhatu，法界）的真實功德，普賢（Samantabhadra，普賢菩薩）的境界具備功德，自在無障礙，即是圓滿的教主大日毗盧遮那如來（Mahavairocana，大日如來）。以這樣圓滿融合廣大的身，在如圓滿融合廣大的蓮華藏莊嚴世界海中，攝取其餘樹形等圓滿融合廣大的世界海。以這樣圓滿融合廣大的十不可說法界海為境界，坐于這樣圓滿融合廣大的蓮華藏半月形摩尼師（Mani-siṃha，寶獅子）。
【English Translation】 English version The five-colored great lotus flowers in one's mind are what the sutra refers to as the Simhasanakrama (Lion-Victorious State). The first explanation, based on the five elements and directions of the world, describes the colors and forms: First, the lung flower, with three petals, white, resembling a half-moon; second, the heart flower, red, triangular; third, the liver flower, with eight petals, blue, possessing five colors; fourth, the spleen flower, one petal, yellow, with four corners; fifth, the kidney flower, with eight petals, black. The second explanation, based on the five great elements (earth, water, fire, wind, space): First, wind, black, resembling a half-moon; second, fire, red, triangular; third, space, blue, possessing five colors; fourth, earth, yellow, square; fifth, water, white, round.
Question: Why are the correspondences between the five elements and the five great elements reversed?
Answer: The lung belongs to metal in the five elements, and metal is associated with the west and the color white. Because there is breath (wind) within the lungs, it is called 'wind.' The kidney belongs to water in the five elements, and water is associated with the north and the color black. Because the kidney is water and can form objects, there is no contradiction in its nature. These five Garbhadhatu (Womb Realm) manifestations, if they are distinct entities, mean that the flowers are each different. If they are the same entity, it means that they dwell in one place and should pervade each other. Among the various flowers, it is because one flower pervades many other flowers that the many flowers completely belong to that one flower. Therefore, there can be many flowers belonging to one flower. However, those many flowers belonging to one flower are because the original one flower pervades the many flowers. Although there are many flowers belonging to one flower, those many flowers and the original one flower are not different in essence, so they are called the same entity. Because there are three meanings within the gates of Pratityasamutpada (Dependent Origination): First, the meaning of not depending on each other, referring to each possessing its own virtues; second, the meaning of depending on each other, referring to differences; third, the meaning of unobstructedness, referring to being indescribable. Even so, this dependent origination is the true virtue of the Dharmadhatu (Realm of Reality), and the realm of Samantabhadra (Universal Worthy Bodhisattva) possesses virtues, is free, and unobstructed. This is the perfect teacher, Mahavairocana Tathagata (Great Sun Buddha). With such a perfect, fused, and vast body, within the perfect, fused, and vast Lotus Treasury Adorned World Sea, he gathers the remaining tree-shaped and other perfect, fused, and vast world seas. With such a perfect, fused, and vast ten-inexpressible Dharmadhatu seas as his realm, he sits upon such a perfect, fused, and vast Lotus Treasury half-moon-shaped Mani-siṃha (Jewel Lion).
子座。示如是圓滿镕融廣大無盡攝生威儀身云。差別業用無邊無邊。如是重重無盡無盡。而如來無來往。無功用。此皆海印三昧中炳然顯現故。亦法界法爾。故能如是。如摩尼雨寶。天鼓出音。雖無功用。所作得成就。如是所現雖廣大。而論時不過一剎那。論處不出一塵。如是一切。皆一剎那所現。如一剎那。一切剎那中亦如是。如一塵。一切塵中亦如是也。故知是心大海中。有大菩提心。龍無邊無盡。是心所有一切法無邊無盡。故名閻浮提中人之力所不能受持。如海云比丘所持性起一品。雖須彌山聚筆。四天下塵數四海墨。不能書者。良由是心性無盡故。智者不須遠求矣。
問。何故蓮唯八葉。
答謂三乘果德。體周照。而用未周。故云八葉耳。若化。周塵道中。德滿十方。乃名十葉。今約少分。四攝四無量。故名取八也。一葉表一實。五葉表五乘。又心內辦正八。和合為蓮華體。故名八葉。又一切凡夫心處。雖未能自了。其內心亦自然而有八辦。合成蓮華形。今但視照此心。令其開敷。即是三昧實故。若視此心八葉之華。即得與理相應。此八葉者。四方即是表四攝。四隅即表如來四智。此華本來無生。即是菩提心。當知一切法門。皆是從心而所有也。若解是者。心華自然開。能見佛。如雲心開意解。
【現代漢語翻譯】 現代漢語譯本： 子座上，顯示出這樣圓滿融合、廣大無盡、攝受眾生的威儀身云，其差別業用無邊無邊，像這樣重重無盡無盡。然而如來沒有來去，沒有功用，這些都是在海印三昧中明明白白地顯現的緣故，也是法界本然如此，所以能夠這樣。如同摩尼寶珠降下寶物，天鼓發出聲音，雖然沒有功用，所作的事情卻能成就。像這樣所顯現的雖然廣大，但從時間上來說不過一剎那，從空間上來說不出一微塵。像這樣的一切，都是在一剎那所顯現的。如同一剎那，一切剎那中也是這樣；如同一微塵，一切微塵中也是這樣。所以知道在這心的大海中，有大菩提心龍無邊無盡，這心中所有的一切法無邊無盡，所以說閻浮提（Jambudvipa，指我們所居住的這個世界）中人的力量不能受持。如同海云比丘所持的性起一品，即使須彌山（Mount Sumeru，佛教宇宙觀中的聖山）堆積成筆，四天下（the four continents surrounding Mount Sumeru）的塵土數量作為墨，也不能書寫，正是因為這心性無盡的緣故，智者不需要遠求了。
問：為什麼蓮花只有八片花瓣？
答：因為三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）的果德，本體周遍照耀，而作用尚未周全，所以說是八片花瓣。如果教化周遍塵世，功德圓滿十方，就稱為十片花瓣。現在只說少部分，四攝（Four Embracing Dharmas，佈施、愛語、利行、同事）和四無量心（Four Immeasurables，慈、悲、喜、舍），所以取八這個數字。一片花瓣代表一實，五片花瓣代表五乘。又內心成就正八，和合成為蓮花體，所以稱為八葉。又一切凡夫的心處，雖然未能自己明瞭，但其內心也自然而然地具有八種能力，合成蓮花形。現在只要觀照這顆心，讓它開放，就是三昧的真實。如果觀照這顆心的八葉之花，就能與真理相應。這八葉，四方代表四攝，四隅代表如來四智（Four Wisdoms，大圓鏡智、平等性智、妙觀察智、成所作智）。這花本來無生，就是菩提心。應當知道一切法門，都是從心中而有的。如果理解了這個，心花自然開放，就能見到佛，如同云開意解。
【English Translation】 English version: On the lion throne, it manifests such a perfectly fused, vast, boundless, and sentient-being-embracing majestic cloud of forms. Its differentiated functions and operations are boundless and limitless, repeating endlessly. Yet, the Tathagata neither comes nor goes, and exerts no effort. All of this is clearly revealed in the Samadhi of the Ocean Seal (海印三昧, Haiyin Sanmei), and is also the inherent nature of the Dharma Realm (法界, Dharma Realm), hence it can be so. Like a Mani jewel (摩尼, Mani) raining down treasures, or a heavenly drum emitting sounds, although there is no effort exerted, the actions are accomplished. Although what is manifested is vast, in terms of time, it is but a single kshana (剎那, kshana, an extremely short period of time); in terms of space, it does not exceed a single dust mote. All of this is manifested in a single kshana. As in one kshana, so it is in all kshanas; as in one dust mote, so it is in all dust motes. Therefore, know that within this ocean of mind, there is a great Bodhicitta (菩提心, Bodhicitta, the mind of enlightenment) dragon, boundless and limitless. All the dharmas (法, dharmas, teachings) within this mind are boundless and limitless, hence it is said that the strength of people in Jambudvipa (閻浮提, Jambudvipa) cannot uphold it. Like the 'Nature Arising' chapter held by Bhikshu Haiyun (海云比丘, Bhikshu Haiyun), even if Mount Sumeru (須彌山, Mount Sumeru) were piled up as a pen, and the dust of the four continents (四天下, the four continents surrounding Mount Sumeru) were the amount of ink in the four seas, it could not be written, precisely because this mind-nature is endless. The wise do not need to seek far.
Question: Why does the lotus only have eight petals?
Answer: Because the fruition of the Three Vehicles (三乘, Three Vehicles) – Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle – has a body that is universally illuminating, but its function is not yet complete, hence it is said to have eight petals. If the transformation pervades the realms of dust, and the merit and virtue fill the ten directions, then it is called ten petals. Now, speaking of a small portion, the Four Embracing Dharmas (四攝, Four Embracing Dharmas) and the Four Immeasurables (四無量心, Four Immeasurables), hence the number eight is taken. One petal represents one reality, and five petals represent the five vehicles. Furthermore, the inner mind accomplishes the eightfold path, which combines to form the lotus body, hence it is called eight petals. Moreover, in the minds of all ordinary beings, although they may not be self-aware, their inner minds naturally possess eight abilities, which combine to form the shape of a lotus flower. Now, simply observe and illuminate this mind, allowing it to blossom, which is the reality of Samadhi. If one observes the eight-petaled flower of this mind, one will attain correspondence with the truth. These eight petals, the four directions represent the Four Embracing Dharmas, and the four corners represent the Four Wisdoms of the Tathagata (如來四智, Four Wisdoms) . This flower is originally unborn, which is the Bodhicitta. Know that all Dharma gates (法門, Dharma gates) arise from the mind. If one understands this, the mind-flower will naturally open, and one will be able to see the Buddha, like clouds parting and understanding dawning.
即此義也。開心者。即入無生門也。又心內有四種摩尼。一者月藏。即是聲聞人。月者清涼義。由有息煩惱焰暑氣。故名戒月藏。二者日藏。即緣覺。日即慧義。以大利慧。能幹十二因緣大河。故名慧日藏。三者萎華寶。即菩薩。三藏總持。辯才無邊。可得佛果寶故。菩薩如愚如樸。凡夫不知為知。如新凈華。菩薩知為不知。如萎華。故名萎華寶。四者寶凈。即諸佛是也。摩尼寶清凈光明成就。故名寶凈。此中諸寶。凡夫愚癡。不實。實不能知。須試。而後能知實實也。譬如有伽陀羅等。四種炭火。投于其中可試。以月藏投火中。雖不出。出俱變色。以此當知非真寶。又以日藏投火中。火中則變。出則歸本色。以此當知非寶。又以萎華寶投火中。雖不出。出俱不變。假使不變。猶雨寶有失。以此當知非勝寶。又以寶凈摩尼寶投火中。雖不出。出俱不變。又雨寶無盡。初二寶為下寶。中一寶為中寶。后一寶為勝寶。如是心內四種真摩尼。試實不實。何以得知。有無量四魔。以聲聞投小叫喚地獄中已。雖不出。出俱生疲厭心。以此當知下劣性。又以緣覺投大叫喚地獄中已。于其中則生疲厭心。出則得本心。又以菩薩投火燒熱地獄中。雖不出。出俱不變。而恭敬善知識處漸有闕。由是當知。雖不變少有失乎。又以佛投阿鼻大
【現代漢語翻譯】 現代漢語譯本： 這就是這個道理。『開心』，就是進入無生之門。而且內心有四種摩尼寶珠：（一）是月藏（指聲聞乘修行者）。月亮代表清涼的意義，因為能夠止息煩惱的火焰和暑氣，所以稱為戒月藏。（二）是日藏（指緣覺乘修行者）。太陽代表智慧的意義，以廣大的智慧，能夠使十二因緣的大河干涸，所以稱為慧日藏。（三）是萎華寶（指菩薩）。總持三藏，辯才無邊，可以得到佛果的寶藏。菩薩有時表現得好像愚笨、好像質樸，凡夫不知道他們是真知，就像新開的乾淨的花朵一樣。菩薩明明知道卻表現得好像不知道，就像凋謝的花朵一樣，所以稱為萎華寶。（四）是寶凈（指諸佛）。摩尼寶珠清凈光明圓滿成就，所以稱為寶凈。這四種寶，凡夫愚癡，不能真正認識，必須經過試驗，然後才能知道哪個是真哪個是假。譬如有伽陀羅等四種炭火，可以用來試驗。把月藏投入火中，雖然拿出來時沒有變化，但拿出來后顏色會改變，由此可以知道不是真寶。又把日藏投入火中，在火中會發生變化，拿出來后又恢復原來的顏色，由此可以知道不是寶。又把萎華寶投入火中，雖然拿出來時沒有變化，但即使沒有變化，也可能因為下雨而失去光澤，由此可以知道不是殊勝的寶。又把寶凈摩尼寶投入火中，雖然拿出來時沒有變化，而且雨水也無法使其失去光澤。前兩種寶是下等寶，中間一種寶是中等寶，后一種寶是殊勝寶。像這樣，內心有四種真正的摩尼寶珠，要試驗它們是真是假，要如何才能知道呢？有無量四魔，把聲聞投入小叫喚地獄中后，雖然拿出來時沒有變化，但拿出來後會產生疲憊厭倦的心，由此可以知道是下劣的根性。又把緣覺投入大叫喚地獄中后，在其中會產生疲憊厭倦的心，出來后才能恢復本來的心。又把菩薩投入火燒熱地獄中，雖然拿出來時沒有變化，但恭敬善知識的地方漸漸有所缺失，由此可以知道，雖然沒有大的變化，但還是少有缺失。又把佛投入阿鼻大地獄中
【English Translation】 English version: This is the meaning. 'Opening the mind' means entering the gate of non-birth. Furthermore, there are four kinds of Mani jewels within the mind: (1) The Moon Treasury (referring to the Shravakas). The moon represents coolness, because it can extinguish the flames and heat of afflictions, hence it is called the 'Precept Moon Treasury'. (2) The Sun Treasury (referring to Pratyekabuddhas). The sun represents wisdom, because with great wisdom, it can dry up the great river of the twelve links of dependent origination, hence it is called the 'Wisdom Sun Treasury'. (3) The Withered Flower Jewel (referring to Bodhisattvas). They uphold the Three Pitakas, have boundless eloquence, and can attain the treasure of Buddhahood. Bodhisattvas sometimes appear foolish and simple, and ordinary people do not know that they truly know, like newly opened, clean flowers. Bodhisattvas know but act as if they do not know, like withered flowers, hence it is called the 'Withered Flower Jewel'. (4) The Pure Treasure (referring to all Buddhas). The Mani jewel is pure, bright, and perfectly accomplished, hence it is called the 'Pure Treasure'. Ordinary people are foolish and cannot truly recognize these four jewels. They must be tested to know which is real and which is false. For example, there are four kinds of charcoal fires, such as the 'Gathara', which can be used for testing. If you put the Moon Treasury into the fire, although it does not change when taken out, its color will change afterwards, from this you can know it is not a true jewel. If you put the Sun Treasury into the fire, it will change in the fire, but when taken out, it will return to its original color, from this you can know it is not a jewel. If you put the Withered Flower Jewel into the fire, although it does not change when taken out, even if it does not change, it may lose its luster due to rain, from this you can know it is not a supreme jewel. If you put the Pure Treasure Mani jewel into the fire, although it does not change when taken out, and rain cannot make it lose its luster. The first two jewels are inferior jewels, the middle jewel is a medium jewel, and the last jewel is a supreme jewel. Like this, there are four kinds of true Mani jewels within the mind. How can we test whether they are real or false? There are countless four maras. If you put the Shravaka into the Small Crying Hell, although it does not change when taken out, it will generate a tired and weary mind afterwards, from this you can know it is an inferior nature. If you put the Pratyekabuddha into the Great Crying Hell, it will generate a tired and weary mind within it, and it can only recover its original mind when it comes out. If you put the Bodhisattva into the Burning Hot Hell, although it does not change when taken out, the places where they respect good teachers and friends will gradually become deficient, from this you can know that although there is no major change, there are still some deficiencies. If you put the Buddha into the Avici Great Hell
地獄中。雖不出。出俱不變。亦無怖畏心。亦復供養善知識。度諸眾生。示現八相而不休息。常于諸道中。代一切眾生受諸苦惱。無疲厭心。譬如輪王寶馬。一剎那周行四天下。而復於一切時中。一切剎那中。周行塵方不生疲厭。又云。一切諸眾生從本以來。同一實性相。覺時不增。迷時不減。不問凡聖。唯此一大日毗盧遮那之善巧性相。及妄念時不改。凡夫時善惡無記。種種一切煩惱妄想。所見種種一切諸法。國土山河。沙石瓦礫。樹木叢林。群獸雌雄。卵㲉強弱。互相食啖。牝牡淫慾。窟穴相奪。人間男女。偷盜劫掠。貪財貪色。貪名貪利。互相殺奪。乃至已生當生現生。一切惡法性相。乃至一切諸善法。已作當作現作。乃至璧玉金銀。赤白銅鐵珠珍珂貝。一切華香幡蓋。宮殿樓閣。凡一切諸所用物像。皆此大日毗盧遮那度生德用。全此法界身云。何以故。若離此相已外。諸佛以何方便。化度一切眾生類。是故法界一法。皆諸佛法。然一切凡夫違諸差別相。起種種異見。由不知忽爾無明。計種種異見。如經中所說。依正論釋。但是一善巧方便。盤迴屈曲。成所依華藏。於一一華葉中顯十佛。令知。相雖萬差。皆是毗盧遮那十身所作。十身差別。機感多端耳。又緣起陀羅尼有二。一凈緣起。如清渚起波。二染緣起。
【現代漢語翻譯】 現代漢語譯本 在地獄中，即使脫離地獄，其本質也不會改變，也沒有任何恐懼之心。也仍然供養善知識（指引正道的良師益友），度化各種眾生，示現佛陀的八相成道而不停歇。常在各種道（六道輪迴）中，代替一切眾生承受各種苦惱，沒有疲憊厭倦之心。譬如轉輪王的寶馬，一剎那間就能周遊四天下，而且在一切時間中，一切剎那中，周遊無盡的世界也不會產生疲憊厭倦。 又說，一切眾生從本以來，都具有同一的真實自性。覺悟時不會增加，迷惑時也不會減少。不論是凡夫還是聖人，都具有這大日毗盧遮那（Dainichi Birushana，佛教密宗主尊）的善巧自性。即使在妄念紛飛時，這種自性也不會改變。凡夫在凡夫階段所產生的善、惡、無記（非善非惡）種種一切煩惱妄想，以及所見到的種種一切諸法，國土山河，沙石瓦礫，樹木叢林，群獸雌雄，卵生胎生，強弱相食，牝牡淫慾，窟穴相奪，人間男女，偷盜劫掠，貪財貪色，貪名貪利，互相殺奪，乃至已生、當生、現生的一切惡法性相，乃至一切諸善法，已作、當作、現作，乃至璧玉金銀，赤白銅鐵珠珍珂貝，一切華香幡蓋，宮殿樓閣，凡一切諸所用物像，都是這大日毗盧遮那度化眾生的德用，完全是這法界之身所顯現。 為什麼這麼說呢？如果離開了這些現象之外，諸佛用什麼方便來化度一切眾生呢？所以法界中的一切法，都是諸佛之法。然而一切凡夫違背了這些差別相，產生了種種不同的見解，由於不知道忽然產生的無明，而產生了種種不同的見解。如經中所說，依正論釋，這只是一種善巧方便，盤旋屈曲，成就了所依的華藏世界（Kegon world）。在每一片花葉中顯現十佛，讓人知道，現象雖然千差萬別，都是毗盧遮那十身（十種化身）所顯現的。十身的差別，只是爲了適應不同的根機和感應而已。 又緣起陀羅尼（Engi Dharani，描述事物起源的咒語）有兩種：一是凈緣起，如清澈的水面上泛起波浪；二是染緣起。
【English Translation】 English version In hell, even if one escapes, its essence remains unchanged, and there is no fear. One still makes offerings to good spiritual friends (beneficial teachers who guide one to the right path), liberates all beings, and manifests the eight aspects of the Buddha's enlightenment without ceasing. One constantly endures all suffering on behalf of all beings in the various realms (the six realms of reincarnation), without weariness or aversion. It is like the precious horse of a Chakravartin (universal monarch), which can travel the four continents in an instant, and yet, at all times and in every instant, travels through countless worlds without becoming tired or weary. Furthermore, it is said that all beings, from the very beginning, possess the same true nature. Awakening does not increase it, and delusion does not diminish it. Whether ordinary beings or sages, all possess this skillful nature of Dainichi Birushana (Mahavairocana, the principal deity in Shingon Buddhism). Even in the midst of deluded thoughts, this nature does not change. The good, evil, and neutral (neither good nor evil) actions of ordinary beings, all kinds of afflictions and deluded thoughts, and all the phenomena they perceive—lands, rivers, mountains, sand, gravel, trees, forests, male and female animals, those born from eggs and wombs, the strong preying on the weak, male and female lust, the seizing of dens, human men and women, stealing and plundering, greed for wealth and sex, greed for fame and profit, mutual killing and seizing, and all evil phenomena, whether already arisen, about to arise, or presently arising—and all good phenomena, whether already done, about to be done, or presently being done—even jade and gold, red and white copper, iron, pearls, gems, and shells, all flowers, incense, banners, canopies, palaces, and pavilions, all things and images used, are all the virtuous functions of Dainichi Birushana liberating beings, entirely manifested by this Dharma-realm body. Why is this so? If apart from these phenomena, what skillful means would the Buddhas use to liberate all beings? Therefore, all dharmas in the Dharma-realm are the dharmas of the Buddhas. However, all ordinary beings go against these differentiated phenomena and give rise to various different views, due to not knowing the suddenly arising ignorance, and thus give rise to various different views. As it is said in the sutras, the commentaries on the dependent and the principal, this is only a skillful means, coiling and bending, accomplishing the dependent Kegon world (Avatamsaka world). In each petal of the flower, ten Buddhas are manifested, so that one may know that although phenomena are vastly different, they are all manifested by the ten bodies (ten manifestations) of Birushana. The differences in the ten bodies are only to adapt to different capacities and responses. Furthermore, there are two types of Engi Dharani (Pratītyasamutpāda Dhāraṇī, a mantra describing the origin of things): one is pure dependent origination, like waves rising on clear water; the other is defiled dependent origination.
猶濁河鼓浪。清濁雖異。濕性無差。如凈緣返流聖地之中。染緣隨流凡境之內。凡聖雖別。一心湛然。此猶約迷悟似分。若直了一心。全成性起。無復凡聖之號。曷有清濁之文。
問。所云五根作用。皆稱光明寶摩尼王。悉能雨寶。凡夫根器。亦如是耶。
答。經云。六自在王常清凈。所以稱王。王是自在義。是以眼根任運觀色。自在無礙。經云。譬如眼光。照了前境。其光圓滿。得無增愛。又常在現量。本性不遷。豈非如王常得自在。所稱摩尼者。是雨寶義。如雲。應眼時。若千日。萬像不能逃影質。豈非雨寶義。又云。眼門放光。照破山河大地。豈非放光義。則玄鑒無遺。幽微洞察。五根隨用。亦復如是。乃至意根一念千里。無有障礙。如雲。應意時。絕分別。照燭森羅終不歇。透過山河石壁間。要且照時常寂滅。故知六根不惡。還同正覺。智者無為。愚人自縛。可謂身之寶藏。心之明珠。不說不知。空沈苦海。先聖悲愍。意在於斯矣。又所陳法喻。為未信之人。此是世間摩尼。況我心之雨寶。如將大海。比我心之宏深。且摩尼是質礙之色法。豈同丹臺無盡之法財。大海是有限之波瀾。寧等靈源不窮之性水。乃略況于少分。可謂天地懸殊。尋萬丈而未得毫釐。指百分而才言一二。切忌自屈。不肯承當
【現代漢語翻譯】 現代漢語譯本：猶如渾濁的河水翻滾著波浪，清澈與渾濁雖然不同，但濕潤的性質沒有差別。好比清凈的因緣使人返回聖地，染污的因緣使人隨波逐流於凡塵俗世。凡人和聖人雖然有區別，但一心湛然不動。這好比是根據迷惑和覺悟來區分，如果直接明瞭一心，就完全成就了自性生起，不再有凡人和聖人的稱號，哪裡還有清澈與渾濁的說法。
問：所說的五根的作用，都稱為光明寶摩尼王（能發出光明、滿足願望的寶珠），都能降下寶物，凡夫的根器，也是這樣嗎？
答：經中說：『六自在王（眼、耳、鼻、舌、身、意六根的主宰）常清凈。』所以稱為王，王是自在的意思。因此，眼根自然而然地觀看顏色，自在無礙。經中說：『譬如眼光，照亮前面的境界，其光圓滿，沒有增加貪愛。』又常常在現量（當下呈現的境界），本性不改變。難道不是像國王一樣常常得到自在嗎？所說的摩尼（寶珠），是降下寶物的意思。如經云：『應眼時，若千日，萬像不能逃影質。』難道不是降下寶物的意義嗎？又說：『眼門放光，照破山河大地。』難道不是放光的意義嗎？那麼玄妙的鑑照沒有遺漏，幽深細微之處都能洞察。五根隨著作用，也是這樣。乃至意根一念千里，沒有障礙。如經云：『應意時，絕分別，照燭森羅終不歇。透過山河石壁間，要且照時常寂滅。』所以知道六根不壞，還同於正覺。智者無所作為，愚人自己束縛自己。可以說是身體的寶藏，心中的明珠。不說不知道，空自沉淪於苦海。先聖的悲憫，用意就在這裡啊。』又所陳述的法喻，是為未相信的人而說。這只是世間的摩尼（寶珠），何況我心中的雨寶（能滿足願望的寶物）！如同用大海，來比喻我心的宏大深廣。而且摩尼（寶珠）是有質礙的色法，怎麼能同於丹臺（道教術語，指精氣神匯聚之處）無盡的法財相比？大海是有限的波瀾，怎麼能等同於靈源（智慧的源泉）無窮的自性之水？這只是略微比況于少部分，可以說是天地懸殊。尋找萬丈也找不到一絲一毫，指出百分也才說了一二。切忌自己貶低自己，不肯承擔。
【English Translation】 English version: It is like the turbulent waves of a muddy river. Although clarity and turbidity differ, the nature of wetness remains the same. Just as pure conditions lead one back to the holy land, defiled conditions cause one to drift within the realm of ordinary existence. Although there is a distinction between the ordinary and the holy, the one mind remains serenely still. This is akin to differentiating based on delusion and enlightenment. If one directly understands the one mind, it fully becomes the arising of inherent nature, with no further designations of ordinary or holy. Where then would there be talk of clarity and turbidity?
Question: The functions of the five roots (eye, ear, nose, tongue, body) are all referred to as the 'Light-emitting Treasure Mani King' (a jewel that emits light and fulfills wishes), capable of raining down treasures. Is this also the case for the faculties of ordinary beings?
Answer: The sutra says, 'The six sovereign kings (the masters of the six roots: eye, ear, nose, tongue, body, and mind) are always pure.' Therefore, they are called kings, and 'king' signifies sovereignty. Thus, the eye root naturally perceives colors, freely and without obstruction. The sutra says, 'It is like the light of the eye, illuminating the realm before it. Its light is complete, without increasing attachment.' Moreover, it is constantly in the present moment, its inherent nature unchanging. Is this not like a king who always attains freedom? The term 'Mani' (jewel) signifies raining down treasures. As it is said, 'When the eye responds, like a thousand suns, myriad forms cannot escape its reflection.' Is this not the meaning of raining down treasures? It is also said, 'The eye gate emits light, illuminating and shattering mountains, rivers, and the great earth.' Is this not the meaning of emitting light? Thus, profound discernment leaves nothing unexamined, and subtle and hidden things are thoroughly understood. The five roots, in their functions, are also like this. Even the mind root, in a single thought, travels a thousand miles without obstruction. As it is said, 'When the mind responds, it transcends discrimination, illuminating all phenomena without ceasing. It penetrates mountains, rivers, and stone walls, yet its illumination is always in stillness.' Therefore, know that the six roots are not evil; they are the same as perfect enlightenment. The wise are non-active, while the foolish bind themselves. They can be called the treasures of the body and the bright pearls of the mind. Without being told, one remains ignorant, sinking into the sea of suffering. The compassion of the ancient sages lies in this. Furthermore, the presented analogies are for those who have not yet believed. This is merely a worldly Mani (jewel); how much more so is the rain of treasures (the treasure that fulfills wishes) within my mind! It is like using the great ocean to compare the vastness and depth of my mind. Moreover, the Mani (jewel) is a material form with limitations; how can it be compared to the inexhaustible wealth of the Dharma in the dantian (an area in the body where energy is concentrated, according to Taoism)? The great ocean is a limited expanse of waves; how can it equal the inexhaustible water of inherent nature from the spiritual source (the source of wisdom)? This is merely a slight comparison to a small part; it can be said to be as different as heaven and earth. Searching ten thousand feet, one cannot find a hair's breadth; pointing out one hundred parts, one can only speak of one or two. Be careful not to belittle yourself and refuse to accept it.
耳。八託事顯法生解門者。華嚴經云。百千億那由他不可說。先住兜率宮諸菩薩眾。以從超過三界法所生。離諸煩惱行所生。周遍無礙心所生。甚深方便法所生。無量廣大智所生。堅固清凈信所增長。不思議善根所起。阿僧祇善巧變化所成就。供養佛心之所現。無作法門之所印。釋曰。此上並出因也。又云。出過諸天諸供養具。供養于佛者。即說多果也。次一因成一果。經云。以從波羅蜜。所生一切寶蓋。於一切佛境界清凈。所生一切華帳。無生法忍。所生一切衣。乃至解諸法如夢歡喜心。所生佛所住一切寶宮殿。既以無生。忍唯生於衣等。故云。一因一果。后一因成多果。謂但舉無生為因。總生諸果故。經云。無著善根。無生善根。所生。一切寶蓮華云。一切堅固香云。一切無邊色華云等。隨一事即是無盡況一事皆是稱性故。皆即是無盡法界。但隨一義。以名目之。如顯可重圓明。即名為寶。若云自在。即稱為王。若為潤益。即名云等。故金色世界。即是本性。彌勒樓閣。即是法門。勝熱婆羅門火聚刀山。即是般若。無分別智等。皆其事也。故一一事。即具無盡之法。故立具足無盡之德。不出於此。九。十世隔法異成門者。以時無別體。依華以立。一念該攝。十世融通。所以如見華開。知是芳春。茂盛結果。知是朱
【現代漢語翻譯】 現代漢語譯本 耳。八、依託事顯法生解門： 《華嚴經》說：『百千億那由他不可說，先住在兜率宮的諸位菩薩眾，以從超過三界之法所生，遠離各種煩惱之行所生，周遍無礙之心所生，甚深方便之法所生，無量廣大之智所生，堅固清凈之信所增長，不可思議之善根所起，阿僧祇（asaṃkhya，無數）善巧變化所成就，供養佛心之所現，無作法門之所印。』 釋曰：這以上都是說明原因。又說：『超出諸天各種供養之物，供養于佛』，這就是說多種結果。其次，一個原因成就一個結果。《華嚴經》說：『以從波羅蜜（pāramitā，到彼岸）所生的一切寶蓋，於一切佛境界清凈，所生的一切華帳，無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的體悟）所生的一切衣，乃至瞭解諸法如夢的歡喜心，所生佛所住的一切寶宮殿。』既然以無生法忍只生於衣等，所以說一個原因一個結果。之後，一個原因成就多個結果，就是隻舉無生作為原因，總共產生各種結果。經中說：『無著善根、無生善根所生，一切寶蓮華云，一切堅固香云，一切無邊色華云等。』隨便一件事就是無盡，何況一件事都是稱合本性的，都是無盡法界。但隨便一個意義，用來命名它，如顯示可重圓明，就名為寶。如果說是自在，就稱為王。如果爲了潤益，就名叫云等。所以金色世界，就是本性。彌勒（Maitreya，未來佛）樓閣，就是法門。勝熱婆羅門火聚刀山，就是般若（prajñā，智慧），無分別智等，都是這件事。所以每一件事，都具有無盡的法，所以立具足無盡的功德，不出於此。九、十世隔法異成門：因為時間沒有別的本體，依靠華來建立。一念包含攝取，十世融通。所以如見華開，知道是芳春，茂盛結果，知道是朱
【English Translation】 English version Ear. 8. The Gate of Relying on Phenomena to Reveal the Dharma and Generate Understanding: The Avatamsaka Sutra says: 'Hundreds of thousands of billions of nayutas (a large number) of inexpressible Bodhisattvas who dwell in Tushita Heaven, are born from the Dharma that transcends the three realms, born from practices that are free from all afflictions, born from minds that are pervasive and unobstructed, born from profound and expedient Dharmas, born from immeasurable and vast wisdom, grown from firm and pure faith, arisen from inconceivable roots of goodness, accomplished by asamkhyas (innumerable) of skillful transformations, manifested by the mind of offering to the Buddhas, and sealed by the Dharma gate of non-action.' Commentary: The above all explain the cause. It also says: 'Surpassing all the offerings of the gods, offering to the Buddhas,' which means many results. Next, one cause accomplishes one result. The Avatamsaka Sutra says: 'All the jeweled canopies born from the paramitas (perfections), the purity of all Buddha realms, all the flowered canopies born from it, all the robes born from the anutpattika-dharma-kṣānti (acceptance of the non-arising of all dharmas), and even the joyful mind that understands all dharmas as dreams, all the jeweled palaces where the Buddhas dwell.' Since the acceptance of non-arising only gives rise to robes, it is said that one cause has one result. Afterwards, one cause accomplishes many results, which means only taking non-arising as the cause, and generating all kinds of results in total. The sutra says: 'The roots of goodness without attachment, the roots of goodness without arising, give rise to all clouds of jeweled lotuses, all clouds of firm incense, all clouds of flowers of boundless colors, etc.' Any one thing is inexhaustible, let alone that every thing is in accordance with its nature, and all are inexhaustible Dharmadhatu (realm of reality). But any one meaning is used to name it, such as showing the importance of perfect clarity, which is called a jewel. If it is said to be self-existent, it is called a king. If it is for enrichment, it is called a cloud, etc. Therefore, the golden world is the original nature. The Maitreya (future Buddha) pavilion is the Dharma gate. The heat-conquering Brahmin's fire pile and knife mountain are prajna (wisdom), and non-discriminating wisdom, etc., are all this matter. Therefore, each and every thing possesses inexhaustible Dharmas, so it establishes the merit of complete inexhaustibility, which does not go beyond this. 9. The Gate of Different Accomplishments Through Separated Dharmas in the Ten Times: Because time has no separate substance, it is established by relying on the flower. One thought encompasses and gathers, and the ten times interpenetrate. Therefore, just as seeing a flower bloom, one knows it is fragrant spring, and abundant results, one knows it is vermilion.
夏。彫落為秋。收藏為冬。皆因於物。知四時也。又一念九世成十世者。九約于義。一約實體。體用相融故。常九常一無有障礙。體用相奪。離九一相。故同果海。令時融通。無礙自在。略有四重。一相泯俱盡。二相與兩存。三相隨互攝。四相是互即。初中以本從末。唯事而無理。以末歸本。唯理而無事。二中全事之理。非事。故一相無時。全理之事。非理。故九世不亂。三中由隨事之理故。令一時能容一切時。由隨理之事。故。令一切時隨理入一時中。多一反上。互入可知。四中由即理之事故。令一時即一切時。由即事之理故。令一切時即一時故。唯理。無物可相即入。唯事。相礙不可即入。要以事理相從無礙。方有即入。思之可見。又如善財一生能辦多劫之行者。如毗目仙人執手。既善友力。瞬息之間。或有佛所。見經不可說不可說佛剎微塵數劫修行不倦。何得一生不經多劫。仙人之力。長短自在故。如世王質。遇仙人棋。令斧柯爛。三歲尚謂食頃。既能以長為短。亦能以短為長。如周穆隨於幻人。雖經多年。實唯瞬息。故知世法佛法。俱不可思議。世法尚不可量。何況佛法。不應以長短之時。廣狹之處。定其旨也。十主伴圓明具德者。華嚴現相品云。眉間出勝音菩薩。與無量諸眷屬俱出。即人眷屬。佛放眉間。
【現代漢語翻譯】 現代漢語譯本 夏天，萬物凋零變為秋天，收藏積蓄變為冬天，這些都是因為外物的影響，使我們知曉四季的變化。又比如一念包含九世而成十世的情況，九世是就義理而言，一世是就實體而言。體和用相互融合，所以常常是九世和一世之間沒有障礙。如果體和用相互分離，就會失去九世和一世的相互關係。所以如同果海一樣，使得時間融通，沒有阻礙，自在無礙。大致有四重境界：一是諸相泯滅，全部消失；二是諸相併存，兩者都存在；三是諸相隨順，互相攝入；四是諸相互相即入。第一重境界中，以根本追隨末端，只有事相而沒有義理；以末端迴歸根本，只有義理而沒有事相。第二重境界中，完全是事相的義理，不是事相本身，所以一相之中沒有時間的概念；完全是義理的事相，不是義理本身，所以九世不會錯亂。第三重境界中，由於隨順事相的義理，所以使得一時能夠容納一切時；由於隨順義理的事相，所以使得一切時隨順義理進入一時之中。多個一反過來也是一樣，互相進入可以理解。第四重境界中，由於即是義理的事相，所以使得一時即是一切時；由於即是事相的義理，所以使得一切時即是一時。只有義理，沒有事物可以相互即入；只有事相，相互阻礙不能即入。需要以事和理相互隨順沒有障礙，才能有即入。仔細思考就可以明白。又比如善財童子一生能夠完成多劫的修行，如同毗目仙人執手一樣，憑藉善友的力量，在瞬間到達各個佛的處所，見到不可說不可說佛剎微塵數劫的修行而不疲倦。怎麼能說一生不經歷多劫呢？這是仙人的力量，長短時間可以自在變化。如同世上的王質，遇到仙人下棋，使得斧子的把柄都爛了，三年還以為只是一頓飯的時間。既然能以長的時間變為短的時間，也能以短的時間變為長的時間。如同周穆王跟隨幻人，雖然經過多年，實際上只是一瞬間。所以知道世間法和佛法，都是不可思議的。世間法尚且不可衡量，何況佛法呢？不應該用長短的時間、廣狹的處所，來限定它的宗旨。十主伴圓明具德，就像《華嚴經·現相品》所說，眉間出勝音菩薩（Bodhisattva of Excellent Sound emanating from the space between the eyebrows），與無量諸眷屬一同出現，這就是人和眷屬，佛從眉間放光。
【English Translation】 English version Summer, things wither and turn into autumn, collection and storage turn into winter, all because of external things, which make us know the changes of the four seasons. Furthermore, consider the case where one thought encompasses nine lifetimes to form ten lifetimes. The nine lifetimes pertain to the principle, while one lifetime pertains to the substance. Substance and function interpenetrate, so the nine lifetimes and one lifetime are often without obstruction. If substance and function are separated, the relationship between the nine lifetimes and one lifetime is lost. Therefore, like the ocean of fruits, it allows time to merge, without hindrance, freely and unrestrictedly. Roughly, there are four levels: first, all forms are annihilated and disappear completely; second, all forms coexist, both exist; third, all forms follow each other, mutually absorbing; fourth, all forms are mutually interpenetrating. In the first level, the root follows the end, there is only phenomena without principle; the end returns to the root, there is only principle without phenomena. In the second level, the principle of the entire phenomenon is not the phenomenon itself, so there is no concept of time in one form; the phenomenon of the entire principle is not the principle itself, so the nine lifetimes are not confused. In the third level, because of the principle that follows the phenomenon, one moment can contain all moments; because of the phenomenon that follows the principle, all moments follow the principle and enter into one moment. Multiple ones reversed are the same, mutual entry can be understood. In the fourth level, because it is the phenomenon that is the principle, one moment is all moments; because it is the principle that is the phenomenon, all moments are one moment. Only principle, there is nothing to mutually interpenetrate; only phenomena, mutually obstructing cannot interpenetrate. It requires that phenomena and principle follow each other without obstruction, then there can be interpenetration. Thinking about it can make it clear. Furthermore, like Sudhana (Śrīmanta, 善財童子) who can accomplish the practice of many kalpas (aeons, 劫) in one lifetime, like the immortal Bīma (毗目仙人) holding hands, relying on the power of good friends, reaching various Buddha's places in an instant, seeing the practice of inexpressible inexpressible Buddha-land dust-mote number of kalpas without fatigue. How can one say that one lifetime does not experience many kalpas? This is the power of the immortal, long and short time can be freely changed. Like the worldly Wang Zhi (王質), encountering immortals playing chess, causing the handle of the axe to rot, thinking that three years is only the time of a meal. Since one can change long time into short time, one can also change short time into long time. Like King Mu of Zhou (周穆王) following the illusionist, although many years passed, it was actually only an instant. Therefore, know that worldly dharma and Buddha dharma are both inconceivable. Worldly dharma is already immeasurable, let alone Buddha dharma? One should not use long and short time, wide and narrow places, to define its purpose. The ten main companions are perfectly enlightened and possess virtues, just like what the 'Manifestations' chapter of the Avataṃsaka Sūtra (華嚴經) says, Bodhisattva of Excellent Sound emanating from the space between the eyebrows (眉間出勝音菩薩), appearing together with countless retinues, this is the person and the retinue, the Buddha emits light from the space between the eyebrows.
光明。無量百千億光明以為眷屬。即光明眷屬。又法界修多羅。以佛剎微塵數修多羅。而為眷屬。即法眷屬。故隨一一皆有眷屬。若以余經望。但為眷屬。不為主伴。今言眷屬者。約當經中事。以為眷屬。眷屬即伴。故證主伴。此華事十玄。例于餘事。舉華既爾。一塵等事亦然。華上十門。唯約事說。謂華事上一切事。同時具足事。廣狹無礙事。一多事。乃至主伴事。此事華既帶同時十義。又具余教義等十門。謂事上有教義。同時具足教義。廣狹教義。一多乃至主伴教義。又教義至感應。各有同時等。為百門。以事所依。例余所依。謂事法既有百門。二教義為百門。乃至感應具百門。故有千門。如教義等有此千門。以所依例能依門。亦成千門。謂前以所依體事為首。今以能依玄門為首。謂同時門中。具同時教義。同時事理。同時境智。乃至同時感應。故有十門。同時門中。具廣狹等。其廣狹等。有廣狹教義等。故成百門。二廣狹具百。例同時門。三相入門具百。四相即門具百。乃至第十主伴門具百。故成千門。然其後千不異前千。但互舉為首。而成異耳。若重重取之。至於無盡者。結成無盡。言重重取者。謂如初一門中具十。十中取一。此一亦須具十具百。具千。以不相離故。如一既爾。千門各十亦然。則具十千。十
【現代漢語翻譯】 現代漢語譯本 光明。（光明指佛的光芒）以無量百千億光明作為眷屬。這就是光明眷屬。又以法界修多羅（修多羅指佛經）中如佛剎微塵數量的修多羅，作為眷屬。這就是法眷屬。所以，每一個事物都各自有其眷屬。如果用其他的經典來看，這些只是眷屬，而不是主伴關係。現在說眷屬，是根據本經中的事情，來確定眷屬。眷屬就是伴侶，所以可以證明主伴關係。這朵華的事相具有十玄門，可以作為其他事相的例子。既然舉了華，那麼一塵等其他事物也是如此。華上的十門，只是就事相來說的，指的是華的事相上的一切事相，同時具足的事相，廣狹無礙的事相，一多相即的事相，乃至主伴的事相。這件事相上的華，既帶有同時具足等十種含義，又具備其他教義等十門，指的是事相上有教義，同時具足的教義，廣狹的教義，一多乃至主伴的教義。而且教義到感應，各有同時等，成為一百門。以事相作為所依，作為其他所依的例子，指的是事法既然有一百門，那麼教義也有百門，乃至感應具備百門，所以有一千門。如同教義等有這一千門，以所依來作為能依門的例子，也成為一千門。前面是以所依的體事為首，現在以能依的玄門為首，指的是在同時門中，具備同時的教義，同時的事理，同時的境智，乃至同時的感應，所以有十門。在同時門中，具備廣狹等，而廣狹等，有廣狹的教義等，所以成為一百門。第二廣狹門具備一百，作為同時門的例子。第三相入門具備一百，第四相即門具備一百，乃至第十主伴門具備一百，所以成為一千門。然而後面的千門與前面的千門沒有不同，只是互相舉出作為首位，而形成差異罷了。如果重重取之，以至於無窮無盡，就結成無窮無盡。所說的重重取之，指的是比如最初一門中具備十種，在十種中取一種，這一種也必須具備十種、一百種、一千種，因為它們不相分離。如同一個如此，千門各自的十種也是如此，那麼就具備一萬種，十 千
【English Translation】 English version Light. Boundless hundreds of thousands of millions of lights are regarded as its retinue. This is the light retinue. Furthermore, the Dharma Realm Sutra (Sutra refers to Buddhist scriptures) uses as many Sutras as there are dust particles in a Buddha-land as its retinue. This is the Dharma retinue. Therefore, each and every thing has its own retinue. If viewed from other scriptures, these are merely retinues, not principal-accompaniment relationships. Now, when we speak of retinues, it is based on the events within this particular scripture to determine the retinue. A retinue is an accompaniment, thus proving the principal-accompaniment relationship. The ten mysteries of this flower's phenomena can be used as examples for other phenomena. Since the flower is mentioned, other things like a dust particle are also the same. The ten gates on the flower are only discussed in terms of phenomena, referring to all phenomena on the flower's phenomena, the phenomena of simultaneous completeness, the phenomena of unobstructed breadth and narrowness, the phenomena of one and many interpenetrating, and even the phenomena of principal-accompaniment. This flower in phenomena not only carries ten meanings such as simultaneous completeness, but also possesses ten gates such as other teachings, referring to the presence of teachings in phenomena, the teachings of simultaneous completeness, the teachings of breadth and narrowness, one and many, and even the teachings of principal-accompaniment. Moreover, from teachings to responses, each has simultaneity, etc., forming a hundred gates. Taking phenomena as the basis, as an example for other bases, it means that since Dharma phenomena have a hundred gates, then teachings also have a hundred gates, and even responses possess a hundred gates, thus there are a thousand gates. Just as teachings, etc., have these thousand gates, using the basis as an example for the enabling gates, it also becomes a thousand gates. Previously, the focus was on the substance of the basis, now the focus is on the enabling mysterious gates, referring to the fact that within the gate of simultaneity, there are simultaneous teachings, simultaneous principles, simultaneous realms of wisdom, and even simultaneous responses, thus there are ten gates. Within the gate of simultaneity, there are breadth and narrowness, etc., and breadth and narrowness, etc., have teachings of breadth and narrowness, etc., thus forming a hundred gates. The second gate of breadth and narrowness possesses a hundred, as an example for the gate of simultaneity. The third gate of mutual entry possesses a hundred, the fourth gate of mutual identity possesses a hundred, and even the tenth gate of principal-accompaniment possesses a hundred, thus forming a thousand gates. However, the latter thousand gates are no different from the former thousand gates, but they are merely mutually highlighted as the head, thus forming a difference. If they are taken repeatedly, to the point of being endless, then they form endlessness. The so-called taking repeatedly refers to, for example, the initial one gate possessing ten, and taking one from the ten, this one must also possess ten, a hundred, a thousand, because they are inseparable. Just as one is like this, the ten of each of the thousand gates are also like this, then they possess ten thousand, ten
千之中隨取其一亦具十千。如一千錢共為緣起。一錢為首。則具一千錢。余亦如是。則有千千。千千之中隨取其一。亦具千千。故至無盡。又重重者。一事之中亦有多境。一智之中復有多智等。更相涉入。亦無盡也。以是具德無盡法門。唯普眼境界。上智慧入。故當勤修。必成大益。
問。如何是十玄門安立所以。
答。本是一心真如妙性。無盡之理。因體用卷舒。性相即入。理事包遍。緣性依持。義分多種。略即六相。廣乃十玄。乃是諸佛菩薩德相業用。一行一法。皆具十玄。悉入宗鏡之中。一心無盡之旨。如華嚴演義云。一同時具足相應門。以是總故。貫於九門之初。二廣狹門。別中先辯此者。是別門之由。由上事理無礙中事理相遍。故生下諸門。且約事如理遍故廣。不壞事相故狹。故為事事無礙之始。三由廣狹無礙。所遍有多。以己望多。故有一多相容。相容則二體俱存。但力用交徹耳。四由此容彼。彼便即此。由此遍彼。此便即彼等。故有相即門。五由互相攝。則互有隱顯。謂攝他他所見。故。有相入門。攝他他無體故。有相即門。攝他他雖存而不可見故。有隱顯門。以為門別故。故此三門。皆由相攝而有。相入則如二鏡互照。相即則如波水相收。隱顯則如片月相映。六由此攝他。一切齊攝。彼
【現代漢語翻譯】 現代漢語譯本： 千個之中隨便取一個，也具備一萬個的性質。比如一千個錢共同構成緣起，一個錢為首，就具備一千個錢的性質，其餘的也像這樣。那麼就有一千個一千，在一千個一千之中隨便取一個，也具備一千個一千的性質。所以達到無窮無盡。還有重重疊疊的意思是，一件事之中也有多種境界，一種智慧之中又有多種智慧等等，互相牽涉進入，也是沒有窮盡的。因此，具備功德的無盡法門，只有普眼（指佛的智慧之眼）的境界，上等智慧才能進入。所以應當勤奮修行，必定成就大的利益。
問：什麼是十玄門（華嚴宗的十種玄妙的法門）安立的原因？
答：根本是唯一的心，真如妙性，無盡的道理。因為體和用的舒捲，性和相的相互融合進入，理和事相互包容周遍，緣起和自性相互依存保持，意義分為多種。簡略來說就是六相（總相、別相、同相、異相、成相、壞相），廣泛來說就是十玄。這是諸佛菩薩的德行和作用，一行一法，都具備十玄，全部進入宗鏡（比喻一切法總持的智慧）之中，是唯一心無盡的宗旨。如《華嚴演義》所說：一、同時具足相應門。因為這是總綱，所以貫穿於九門之初。二、廣狹門。在區別之中先辨別這個，是區別各門的由來。由於上面的事理無礙中事理相互周遍，所以產生下面的各個門。姑且從事情上來說，如理周遍所以廣，不破壞事情的表相所以狹。所以是事事無礙的開始。三、由於廣狹無礙，所周遍的事物有很多，以自己來看待眾多事物，所以有一多相容。相容則是兩個本體都存在，只是力量和作用相互交融貫通罷了。四、由此容納彼，彼就立即是此；由此周遍彼，此就立即是彼等等。所以有相即門。五、由互相攝入，則互相有隱顯。所謂攝入他者，他者被看見，所以有相入門。攝入他者，他者沒有本體，所以有相即門。攝入他者，他者雖然存在但不可見，所以有隱顯門。爲了區分各個門，所以這三個門，都是由相互攝入而產生的。相入就像兩面鏡子互相照耀，相即就像波浪和水相互融合，隱顯就像一片月亮相互輝映。六、由此攝入他者，一切都一起被攝入，彼
【English Translation】 English version: Even taking one out of a thousand contains the qualities of ten thousand. For example, a thousand coins together constitute a cause and condition (緣起, yuanqi). If one coin is the head, then it possesses the qualities of a thousand coins, and the rest are like this. Then there are a thousand thousands, and taking one out of a thousand thousands also possesses the qualities of a thousand thousands. Therefore, it reaches the point of being endless. Furthermore, 'layer upon layer' means that within one matter, there are also multiple realms; within one wisdom, there are multiple wisdoms, and so on, mutually involving and entering, also without end. Therefore, the Dharma gate of possessing virtuous and inexhaustible qualities can only be entered by the realm of Universal Eye (普眼, Pǔyǎn) (referring to the wisdom-eye of the Buddha) and superior intelligence. Therefore, one should diligently cultivate, and one will surely achieve great benefit.
Question: What is the reason for the establishment of the Ten Profound Gates (十玄門, Shí Xuán Mén) (ten kinds of profound Dharma gates in the Huayan school)?
Answer: The root is the one mind, the wondrous nature of True Thusness (真如, Zhēnrú), the principle of inexhaustibility. Because of the unfolding and contraction of substance and function, nature and characteristics interpenetrate and enter each other, principle and phenomena encompass and pervade, and dependent origination and self-nature rely on each other and maintain each other. The meaning is divided into many kinds. Briefly, there are the Six Aspects (六相, Liù Xiàng) (Totality, Particularity, Similarity, Difference, Formation, and Destruction), and extensively, there are the Ten Profound Gates. These are the virtuous characteristics and functions of all Buddhas and Bodhisattvas. Every practice and every Dharma possesses the Ten Profound Gates and all enter into the Mirror of the Doctrine (宗鏡, Zōngjìng) (a metaphor for the wisdom that holds all Dharmas). It is the doctrine of the one mind being inexhaustible. As the 'Commentary on the Huayan Sutra' says: 1. The Gate of Simultaneous Completeness and Correspondence. Because this is the general principle, it permeates the beginning of the nine gates. 2. The Gate of Broadness and Narrowness. Distinguishing this first among the distinctions is the origin of distinguishing the gates. Because the principle and phenomena in the above unobstructed principle and phenomena pervade each other, the following gates arise. For the time being, from the perspective of affairs, it is broad because it pervades like principle, and it is narrow because it does not destroy the appearance of affairs. Therefore, it is the beginning of the unobstructedness of affairs and affairs. 3. Because of the unobstructedness of broadness and narrowness, there are many things that are pervaded. Looking at many things from oneself, there is the mutual accommodation of one and many. Mutual accommodation means that both entities exist, but the power and function interpenetrate and permeate each other. 4. Because of this accommodating that, that immediately becomes this; because of this pervading that, this immediately becomes that, and so on. Therefore, there is the Gate of Mutual Identity. 5. Because of mutual inclusion, there is mutual concealment and manifestation. The so-called inclusion of others means that others are seen, so there is the Gate of Mutual Entry. The inclusion of others means that others have no substance, so there is the Gate of Mutual Identity. The inclusion of others means that others exist but cannot be seen, so there is the Gate of Concealment and Manifestation. In order to distinguish the gates, these three gates are all produced by mutual inclusion. Mutual entry is like two mirrors reflecting each other, mutual identity is like waves and water merging, and concealment and manifestation is like a sliver of moon reflecting each other. 6. Because of this inclusion of others, everything is included together, that
攝亦然故。有微細相容。七由互攝重重故。有帝網無盡。八由既如帝網。隨一即是一切無盡故。有託事顯法。九由上八皆是所依。所依之法既融。次辯能依。能依之時亦爾。十由法法皆然故。隨舉其一。則便為主。連帶緣起。便有伴生門。又刊定記。分德相業用。各有十玄。德相十玄者。一同時具足相應德。二相即德。三相在德。四隱顯德。五主伴德。六同體成即德。七具足無盡德。八純雜德。九微細德。十因陀羅網德。二業用十玄者。一同時具足相應用。二相即用。三相在用。四相入用。五相作用。六純雜用。七隱顯用。八主伴用。九微細用。十因陀羅網用。故知無有一法。不具無邊性德真如妙用矣。是以此重玄門。名言路絕。隨智所演。以廣見聞。唯證方知。非情所解。若親證時。悉是現量之境。處處入法界。唸唸見遮那。若但隨文義所解。只是陰識依通。當逆順境時。還成滯礙。遇差別問處。皆墮疑情。如鹽官和尚。勘講華嚴大師云。華嚴經有幾種法界。對云。略而言之。有十種法界。廣而言之。重重無盡。師豎起拂子云。是第幾種法界。當時低頭擬祇對。次師訶云。思而知。慮而解。是鬼家活計。日下孤燈。果然失照。出去。
問。諸總持陀羅尼門。差別句義。數若恒沙。云何但於一心。悉皆開演。
【現代漢語翻譯】 現代漢語譯本： 因為相互包含的緣故，存在著微細的相互容納。因為互相攝入重重疊疊的緣故，存在著如同帝釋天網般無盡的景象。因為已經如同帝釋天網一般，所以抓住其中一個，就等於抓住一切無盡的景象，因此存在著依託事物來彰顯佛法的現象。以上八點都是所依賴的基礎，所依賴的法已經融合，接下來辨析能依賴的部分，能依賴的道理也是如此。因為一切法都是如此，所以隨便舉出一個，就成爲了主體，連帶緣起，便有了伴隨而生的法門。 此外，刊定記將德、相、業、用各自分為十玄。德相十玄是：一、同時具足相應德；二、相即是德；三、相存在於德中；四、隱顯德；五、主伴德；六、同體成就即是德；七、具足無盡德；八、純雜德；九、微細德；十、因陀羅網德（Indra's net，帝釋天網） 。業用十玄是：一、同時具足相應用；二、相即是用；三、相存在於用中；四、相入用；五、相作用；六、純雜用；七、隱顯用；八、主伴用；九、微細用；十、因陀羅網用。 由此可知，沒有一種法不具備無邊的自性功德和真如妙用。因此，這個重玄法門，是言語道路斷絕的地方，隨著智慧所展現，以廣泛見聞。只有親身證悟才能明白，不是情感所能理解的。如果親身證悟的時候，全部都是現量（Pratyaksha，直接經驗）的境界，處處進入法界（Dharmadhatu，宇宙萬有），唸唸見到遮那（Vairocana，毗盧遮那佛）。如果只是隨著文字的意義去理解，只是陰識（Alaya-vijnana，阿賴耶識）的依通，當遇到順境或逆境的時候，反而會成為阻礙。遇到差別提問的地方，都會陷入疑惑的情緒。如同鹽官和尚，考察講解《華嚴經》的大師說，《華嚴經》有幾種法界？大師回答說，簡略來說，有十種法界；廣而言之，重重無盡。鹽官和尚豎起拂塵說，這是第幾種法界？當時大師低頭想要回答，鹽官和尚呵斥說，用思考來知曉，用思慮來理解，這是鬼家的活計，如同日落西山下的孤燈，果然失去了光照。出去。
問：諸總持陀羅尼門（Dharani，總持），差別句義，數量如同恒河沙一樣眾多，為什麼只在一個心中，全部都能開演？
【English Translation】 English version: Because of mutual containment, there is subtle mutual accommodation. Because of mutual inclusion layer upon layer, there is the endlessness of Indra's net (Indra's net, 帝釋天網). Because it is already like Indra's net, grasping one is equivalent to grasping all endless phenomena, therefore there is the phenomenon of relying on things to manifest the Dharma. The above eight points are all the basis of what is relied upon. Since the Dharma that is relied upon has already merged, next analyze what is capable of relying. The principle of what is capable of relying is also like this. Because all Dharmas are like this, then casually picking one out becomes the main thing. Connected origination then has the Dharma gate of accompanying birth. In addition, the 'Kan Ding Ji' divides virtue, appearance, karma, and function into ten mysteries each. The ten mysteries of virtue and appearance are: 1. Simultaneously complete and corresponding virtue; 2. Appearance is virtue; 3. Appearance exists in virtue; 4. Hidden and manifest virtue; 5. Principal and accompanying virtue; 6. The same body achieving is virtue; 7. Complete and endless virtue; 8. Pure and mixed virtue; 9. Subtle virtue; 10. Indra's net virtue. The ten mysteries of karma and function are: 1. Simultaneously complete and corresponding function; 2. Appearance is function; 3. Appearance exists in function; 4. Appearance enters function; 5. Appearance acts as function; 6. Pure and mixed function; 7. Hidden and manifest function; 8. Principal and accompanying function; 9. Subtle function; 10. Indra's net function. From this, it can be known that there is not a single Dharma that does not possess boundless self-nature merit and the wonderful function of True Thusness (Tathata, 真如). Therefore, this profound gate is where the path of words is cut off, manifested according to wisdom, in order to broadly see and hear. Only personal realization can understand, it is not something that emotions can comprehend. If one personally realizes it, it is all the realm of direct experience (Pratyaksha, 直接經驗), everywhere entering the Dharmadhatu (Dharmadhatu, 宇宙萬有), every thought seeing Vairocana (Vairocana, 毗盧遮那佛). If one only understands according to the meaning of the text, it is only the reliance of Alaya-vijnana (Alaya-vijnana, 阿賴耶識), when encountering favorable or unfavorable circumstances, it will instead become an obstacle. When encountering questions of difference, one will fall into doubts. It is like when Zen Master Yanguan examined a master lecturing on the Avatamsaka Sutra, asking, 'How many kinds of Dharmadhatu are there in the Avatamsaka Sutra?' The master replied, 'Briefly speaking, there are ten kinds of Dharmadhatu; broadly speaking, there are endless layers.' Zen Master Yanguan raised his whisk and said, 'Which kind of Dharmadhatu is this?' At that time, the master lowered his head wanting to answer. Zen Master Yanguan scolded, 'To know through thinking, to understand through deliberation, is the livelihood of ghosts, like a lonely lamp under the setting sun, indeed losing its light. Get out.'
Question: The difference in phrases and meanings of all Dharani (Dharani, 總持) gates, are as numerous as the sands of the Ganges River, why is it that in just one mind, they can all be unfolded?
答離心無說。離說無心。舒則恒沙法門。卷則一心妙旨。微塵經卷。盡大千而未展全文。普眼法門。竭大海。而不書一偈。如忉利天鼓。演莫測之真詮。雷音寶林。說無生之妙偈。安養國內。水鳥皆談苦空。華藏海中。雲臺盡敷圓旨。所以華嚴經云。譬如諸天有大法鼓。名為覺悟。若諸天子行放逸時。于虛空中。出聲告言。汝等當知。一切欲樂。皆悉無常。虛妄顛倒。須臾變壞。但誑愚夫。令其戀著。汝莫放逸。若放逸者。墮諸惡趣。後悔無及。放逸諸天。聞此音已。生大憂怖。舍自宮中所有欲樂。詣天王所求法行道。佛子。彼天鼓音無主無作。無起無滅。而能利益無量眾生。阿彌陀經云。複次。舍利弗。彼國常有種種奇妙雜色之鳥。白鶴。孔雀。鸚鵡。舍利。迦陵頻伽。共命之鳥。是諸眾鳥晝夜六時出和雅音。其音演暢五根五力。七菩提分。八聖道分。如是等法。其土眾生。聞如是音已。皆悉唸佛念法念僧。斯則皆是頓悟。自心。更無餘法。此一心法界。是諸經通體故。如來所說十二分教。親從大悲。心中之所流出。大悲心從后得智。后得智從根本智。根本智從清凈法界流出。即是本原。更無所從。無有法。離於法界而有。此一心門。是一字中王。亦名一語。亦名一句。思益經云。如佛所說。汝等集會。當行
【現代漢語翻譯】 答：離心便沒有說法，離開說法便沒有心。舒展開來，便是如恒河沙數般的法門；收攏起來，便是一心的微妙宗旨。即使是微塵般的經卷，用盡整個大千世界也無法完全展開；即使是普眼法門，竭盡大海之水也無法寫出一句偈語。如同忉利天（Trayastrimsa，佛教欲界六天之一，位於須彌山頂）的天鼓，演奏著深不可測的真理；雷音寶林，宣說著無生的微妙偈語。在安養國（Sukhavati，阿彌陀佛的凈土）內，水鳥都在談論苦空；在華藏海（Avatamsaka，華藏世界海）中，雲臺都鋪陳著圓滿的宗旨。所以《華嚴經》說：『譬如諸天有一種大法鼓，名為覺悟。如果諸天子行為放逸時，在虛空中，發出聲音告誡說：你們應當知道，一切欲樂，都是無常的，虛妄顛倒，須臾之間就會變壞，只會欺騙愚蠢的人，讓他們貪戀執著。你們不要放逸，如果放逸，就會墮入各種惡趣，後悔也來不及了。』放逸的諸天，聽到這種聲音后，產生極大的憂愁和恐懼，捨棄自己宮中所有的欲樂，前往天王那裡尋求修行的方法。佛子，那面天鼓的聲音沒有主宰，沒有造作，沒有起始，沒有滅亡，卻能夠利益無量眾生。《阿彌陀經》說：『再次，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱），那個國度常常有各種奇妙雜色的鳥，白鶴、孔雀、鸚鵡、舍利（Sari，可能是指鹙鷺或寒鴉）、迦陵頻伽（Kalavinka，一種美妙的鳥）、共命之鳥（Jivajiva，一種雙頭鳥）。這些鳥晝夜六時發出和諧的聲音，那聲音宣揚著五根、五力、七菩提分、八聖道分等法。』那個國土的眾生，聽到這樣的聲音后，都念佛、念法、念僧。這都是頓悟自心，沒有其他方法。這『一心法界』，是所有經典共同的本體。如來所說的十二分教，都是從大悲心中流露出來的。大悲心從后得智而來，后得智從根本智而來，根本智從清凈法界流出，這就是本源，再也沒有其他的來源。沒有任何法，可以離開法界而存在。這一心門，是『一』字中的王者，也叫『一語』，也叫『一句』。《思益經》說：『如佛所說，你們這些**，應當修行。』
【English Translation】 Answer: Without mind, there is no teaching; without teaching, there is no mind. When unfolded, they are countless Dharma doors like the sands of the Ganges; when rolled up, they are the wonderful essence of the One Mind. Even a scripture the size of a dust mote cannot be fully unfolded even with the entire great chiliocosm; even the Dharma door of the Universal Eye cannot be written in a single verse even with all the water of the great ocean. Like the drums of Trayastrimsa (one of the six heavens of desire in Buddhism, located on the summit of Mount Sumeru), they play unfathomable true teachings; the Thunder Sound Treasure Grove speaks of the wonderful verses of non-birth. In the Land of Sukhavati (the Pure Land of Amitabha Buddha), even the water birds discuss suffering and emptiness; in the Avatamsaka (Hua-yen) Sea, the cloud terraces all display the complete essence. Therefore, the Avatamsaka Sutra says: 'For example, the devas have a great Dharma drum called Awakening. When the devas indulge in laxity, in the empty sky, it emits a sound warning, 'You should know that all pleasures are impermanent, false, and inverted, and will change and decay in an instant, only deceiving foolish people, causing them to be greedy and attached. You must not be lax; if you are lax, you will fall into various evil realms, and it will be too late for regret.' The lax devas, hearing this sound, generate great sorrow and fear, abandon all the pleasures in their palaces, and go to the deva king to seek the path of practice. Buddha-children, that drum sound has no master, no maker, no beginning, and no end, yet it can benefit countless beings.' The Amitabha Sutra says: 'Furthermore, Sariputra (one of the ten great disciples of the Buddha, known for his wisdom), that land always has various wonderful and colorful birds: white cranes, peacocks, parrots, sari (possibly egrets or jackdaws), kalavinka (a beautiful bird), and jivajiva (a two-headed bird). These birds emit harmonious sounds day and night, six times a day, and that sound proclaims the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path.' The beings in that land, hearing such sounds, all contemplate the Buddha, the Dharma, and the Sangha. This is all sudden enlightenment of one's own mind, and there is no other method. This 'One Mind Dharma Realm' is the common essence of all scriptures. The twelve divisions of the teachings spoken by the Tathagata all flow from the heart of great compassion. Great compassion comes from subsequent wisdom, subsequent wisdom comes from fundamental wisdom, and fundamental wisdom flows from the pure Dharma Realm, which is the origin, and there is no other source. There is no Dharma that can exist apart from the Dharma Realm. This One Mind Gate is the king among the character 'one', and is also called 'one word', and also called 'one phrase'. The Siyi Sutra says: 'As the Buddha said, you **s, should practice.'
二事。若聖說法。若聖默然。何謂說法。何謂默然。答言。若說法。不違佛。不違法。不違僧。是名說法。若知法即是佛。離相即是法。無為即是僧。是名聖默然。又善男子。因四念處而有所說。名聖說法。於一切法無所憶念。名聖默然。斯正說時心契法理。即不說耳。明非緘口名不說也。如入佛境界經云。佛言。文殊師利。諸佛如來。無有。人見。無有人聞。無有人現在供養。無有人未來供養。文殊師利。諸佛如來。不說諸法一。不說諸法多。文殊師利。諸佛如來。不證菩提。諸佛如來。不依一法得名。亦非多法得名。文殊師利。諸佛如來。不見諸法。不聞諸法。不念諸法。不知諸法。不覺諸法。文殊師利。諸佛如來。不說一法。不示諸法。瓔珞經云。以一句偈。訓誨八萬四千國邑。大集經偈云。無量智者佛真子。數如十方微塵等。于無量劫咨問佛。不盡如來一字義。又云。能以一字入一切法。為眾生說。是名般若波羅蜜無涯際。總持經云。是般若波羅蜜一語。能答萬億之心。首楞嚴三昧經云。文殊言。若人得聞一句之法。即解其中千萬句義。百千萬劫敷演解說。智慧辯才不可窮盡。是名多聞。大涅槃經云。若見如來常不說法。是名具足多聞。又云。寧願少聞多解義理。不願多聞于義不了。即是入此宗鏡。一解千從
【現代漢語翻譯】 現代漢語譯本 二事：聖人說法和聖人默然。什麼是說法？什麼是默然？回答說：如果說法，不違背佛（Buddha，覺悟者），不違背法（Dharma，佛法、真理），不違背僧（Sangha，僧團），這叫做說法。如果了知法即是佛，離一切相即是法，無為即是僧，這叫做聖人默然。又，善男子，因為四念處（Four Foundations of Mindfulness，四種觀照方法）而有所說，名為聖人說法。對於一切法沒有憶念，名為聖人默然。這正是說法時心與法理相契合，即使不說也是說法。這表明不說並非指閉口不言。如《入佛境界經》所說：佛說，文殊師利（Manjushri，智慧的象徵），諸佛如來，沒有人見，沒有人聞，沒有人現在供養，沒有人未來供養。文殊師利，諸佛如來，不說諸法是一，不說諸法是多。文殊師利，諸佛如來，不證菩提（Bodhi，覺悟）。諸佛如來，不依靠一法得名，也不是依靠多法得名。文殊師利，諸佛如來，不見諸法，不聞諸法，不念諸法，不知諸法，不覺諸法。文殊師利，諸佛如來，不說一法，不示諸法。《瓔珞經》說：用一句偈語，訓誨八萬四千國邑。《大集經》偈語說：無量智者佛真子，數量如十方微塵等，于無量劫諮詢佛，不盡如來一字義。又說：能以一字入一切法，為眾生說，這叫做般若波羅蜜（Prajnaparamita，智慧的完美）無涯際。《總持經》說：這般若波羅蜜一語，能回答萬億之心。《首楞嚴三昧經》說：文殊說，如果有人聽聞一句之法，就能理解其中千萬句義，即使經過百千萬劫敷衍解說，智慧辯才也不可窮盡，這叫做多聞。《大涅槃經》說：如果見到如來常常不說法，這叫做具足多聞。又說：寧願少聞多解義理，不願多聞于義不了。這就是進入此宗鏡，一解千從。
【English Translation】 English version Two matters: the Sage's speaking and the Sage's silence. What is speaking? What is silence? The answer is: if speaking does not contradict the Buddha (the Awakened One), does not contradict the Dharma (the teachings, the truth), and does not contradict the Sangha (the community), this is called speaking. If one knows that the Dharma is the Buddha, detachment from all forms is the Dharma, and non-action is the Sangha, this is called the Sage's silence. Furthermore, good man, speaking based on the Four Foundations of Mindfulness is called the Sage's speaking. Having no recollection of any Dharma is called the Sage's silence. This is precisely when the mind aligns with the principles of the Dharma while speaking, even not speaking is speaking. This indicates that 'not speaking' does not mean keeping one's mouth shut. As the 'Entering the Buddha's Realm Sutra' says: The Buddha said, 'Manjushri (symbol of wisdom), the Tathagatas (Buddhas) have no one who sees, no one who hears, no one who makes offerings now, and no one who will make offerings in the future. Manjushri, the Tathagatas do not say that all Dharmas are one, nor do they say that all Dharmas are many. Manjushri, the Tathagatas do not attain Bodhi (enlightenment). The Tathagatas do not gain a name by relying on one Dharma, nor do they gain a name by relying on many Dharmas. Manjushri, the Tathagatas do not see Dharmas, do not hear Dharmas, do not think of Dharmas, do not know Dharmas, and do not perceive Dharmas. Manjushri, the Tathagatas do not speak of one Dharma, nor do they show Dharmas.' The 'Garland Sutra' says: 'With one verse, he instructs eighty-four thousand countries and cities.' The verse in the 'Great Collection Sutra' says: 'The Buddha's true sons, immeasurable in wisdom, are as numerous as the dust particles in the ten directions. In immeasurable kalpas (eons), they inquire of the Buddha, yet they do not exhaust the meaning of even one word of the Tathagata.' It also says: 'Being able to enter all Dharmas with one word and speak for sentient beings, this is called the boundless Prajnaparamita (perfection of wisdom).' The 'Total Retention Sutra' says: 'This one phrase of Prajnaparamita can answer the minds of billions.' The 'Shurangama Samadhi Sutra' says: 'Manjushri said, if a person hears one phrase of the Dharma, they can understand the meaning of thousands and millions of phrases within it. Even after expounding and explaining for hundreds of thousands of kalpas, their wisdom and eloquence will be inexhaustible. This is called great learning.' The 'Great Nirvana Sutra' says: 'If one sees the Tathagata constantly not speaking the Dharma, this is called having complete learning.' It also says: 'It is better to hear little and understand the meaning, than to hear much and not understand the meaning.' This is entering this Mirror of the Doctrine, understanding one and following a thousand.
。雖廣引文。只證此義。上根一覽已斷纖疑。中下再披方能具信。對根故爾。非法合然。所以勝天王般若經云。佛復告善思惟菩薩言。賢德天子。已於過去無量百千億劫修習陀羅尼門。窮劫說法。亦無終盡。善思惟菩薩白佛言。世尊。何等陀羅尼。佛言。善男子。名眾法不入陀羅尼。善男子。此陀羅尼過諸文字。言不能入。心不能量。內外眾法皆不可得。善男子。無有少法能入此者。故名眾法不入陀羅尼。何以故。此法平等。無有高下。亦無出入。無一文字從外來入。亦無一字從此法出。又無一字住此法中。亦無文字共相見者。亦不分別法與非法。是諸文字。說亦不減。不說無增。從本以來。無起造者。無壞滅者。善男子。如文字。心亦如是。如心。一切法亦如是。何以故。法離言語。亦離思量。本無生滅。故無出入。是名眾法不入陀羅尼。若能通達此法門者。辯才無盡。何以故。通達不斷無盡法故。善男子。能入虛空者。則能入此陀羅尼門。華嚴出現品云。佛子。菩薩摩訶薩。應知如來音聲遍至。普遍無量諸音聲故。應知如來音聲。隨其心樂。皆令歡喜。說法明瞭故。應知如來音聲。隨其信解。皆令歡喜。心得清涼故。應知如來音聲。化不失時。所應聞者無不聞故。應知如來音聲無生滅。如呼響故。應知如來音聲無
【現代漢語翻譯】 現代漢語譯本：雖然廣泛引用經文，但只是爲了證明這個道理。對於上等根器的人來說，看一遍就能斷除細微的疑惑；對於中下等根器的人來說，需要反覆研讀才能完全相信。這是針對不同根器的人而說的，並非不合乎佛法。所以《勝天王般若經》中說：佛陀又告訴善思惟菩薩說：『賢德天子，已經在過去無量百千億劫中修習陀羅尼門（總持法門）。即使窮盡時間說法，也無法說完。』善思惟菩薩問佛說：『世尊，什麼是陀羅尼？』佛說：『善男子，名為眾法不入陀羅尼。善男子，此陀羅尼超越一切文字，言語無法進入，心識無法衡量。內外一切法都不可得。善男子，沒有任何法能夠進入此陀羅尼，所以名為眾法不入陀羅尼。為什麼呢？因為此法平等，沒有高下之分，也沒有出入。沒有一個文字是從外面進入的，也沒有一個字是從此法中出去的。又沒有一個字停留在其中。文字之間也不會互相看見，也不會分別法與非法。這些文字，說也不會減少，不說也不會增加。從根本以來，沒有創造者，也沒有毀滅者。善男子，如同文字一樣，心也是如此。如同心一樣，一切法也是如此。為什麼呢？因為法離開了言語，也離開了思量，本來就沒有生滅，所以沒有出入。這叫做眾法不入陀羅尼。如果能夠通達此法門，辯才就會無窮無盡。為什麼呢？因為通達了不斷無盡的法。』善男子，能夠進入虛空的人，就能進入此陀羅尼門。《華嚴經·出現品》中說：『佛子，菩薩摩訶薩，應當知道如來的音聲普遍到達，普遍於無量諸音聲。應當知道如來的音聲，隨著眾生的心意喜好，都令他們歡喜，說法明瞭。應當知道如來的音聲，隨著眾生的信解，都令他們歡喜，心得清涼。應當知道如來的音聲，教化不失時機，所有應該聽到的眾生沒有聽不到的。應當知道如來的音聲沒有生滅，如同呼喚的迴響。應當知道如來的音聲沒有……』
【English Translation】 English version: Although many scriptures are cited, it is only to prove this principle. For those with superior faculties, a single glance is enough to cut off subtle doubts; for those with average or inferior faculties, repeated study is required to fully believe. This is because of different faculties, and it is not contrary to the Dharma. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says: The Buddha further told Bodhisattva Good Thinker: 'Virtuous son, the virtuous son has already cultivated the dhāraṇī (總持法門) gate for immeasurable hundreds of thousands of koṭi of kalpas in the past. Even if he were to expound the Dharma for an entire kalpa, it would not come to an end.' Bodhisattva Good Thinker asked the Buddha: 'World Honored One, what is dhāraṇī?' The Buddha said: 'Good son, it is called the Sarva-dharma-apraveśa-dhāraṇī. Good son, this dhāraṇī transcends all words; speech cannot enter it, and the mind cannot measure it. All internal and external dharmas are unattainable. Good son, there is not a single dharma that can enter this, therefore it is called the Sarva-dharma-apraveśa-dhāraṇī. Why? Because this dharma is equal, without high or low, and without coming or going. Not a single word comes in from the outside, nor does a single word go out from this dharma. Furthermore, no word dwells in this dharma, nor do words see each other. Nor does it distinguish between dharma and non-dharma. These words, speaking of them does not diminish them, and not speaking of them does not increase them. From the beginning, there is no creator, and no destroyer. Good son, just like words, so is the mind. Just like the mind, so are all dharmas. Why? Because dharma is apart from speech and apart from thought; it originally has no arising or ceasing, therefore there is no coming or going. This is called the Sarva-dharma-apraveśa-dhāraṇī. If one can penetrate this dharma gate, one's eloquence will be inexhaustible. Why? Because one has penetrated the uninterrupted and inexhaustible dharma.' Good son, one who can enter emptiness can enter this dhāraṇī gate. The Avataṃsaka Sūtra, Appearance Chapter, says: 'Buddha-child, a bodhisattva-mahāsattva should know that the Tathagata's voice reaches everywhere, universally reaching immeasurable voices. One should know that the Tathagata's voice, according to the joy of beings' minds, makes them all happy, and the Dharma is clearly explained. One should know that the Tathagata's voice, according to beings' faith and understanding, makes them all happy, and their minds are cooled. One should know that the Tathagata's voice transforms without losing the opportune time, and all who should hear it do not fail to hear it. One should know that the Tathagata's voice has no arising or ceasing, like the echo of a call. One should know that the Tathagata's voice has no...'
主。修習一切業所起故。應知如來音聲甚深。難可度量故。應知如來音聲無邪曲。法界所生故。應知如來音聲無斷絕。普入法界故。應知如來音聲無變易。至於究竟故。佛子。菩薩摩訶薩。應知。如來音聲。非量非無量。非主非無主。非示非無示。疏釋云。收上十聲。要不出三。約相則廣無量。約體則無主宰。約用則有顯示。今並雙非。以顯中道。謂莫窮其邊。故非量。隨機隨時。有聞不聞。故非無量。多緣集。故非有主。純一法界生故。非無主。當體無生。故無能示。巧顯義理。故非無示。更以四句。明體用無礙。謂一以用從體。由體無不在故。能令上十類聲。皆遍一切。非唯遍聲。亦遍一切時處眾生如來。法界等。雖復於色等皆遍。恒不雜亂。若不等遍。則音非圓。若由等遍失其音曲。則圓非音。今不壞曲而等遍。不動遍而差韻。方成圓音。二以體從用。其一一音皆具含真性。三用即體故。上十類聲皆不可得。唯第一義永離所執故。法螺恒震。妙音常寂。名寂靜音。如空谷響。有而即虛。若不即虛。非但失於一音。亦不得圓融自在。四體即用故。寂而恒宣。若天鼓無心而應一切。長風隨竅。萬吹不同。若不遍同。非。但失於能圓。亦非真一。故經云。一切眾生種種語言。皆悉不離如來法輪。何以故。言音實相。即
【現代漢語翻譯】 現代漢語譯本 主（指佛）。因為修習一切業而生起，所以應當知道如來的音聲非常深奧，難以衡量。因為是法界所生，所以應當知道如來的音聲沒有邪曲。因為普遍進入法界，所以應當知道如來的音聲沒有斷絕。因為達到究竟，所以應當知道如來的音聲沒有變易。 佛子，菩薩摩訶薩應當知道，如來的音聲，既不是可量度的，也不是不可量度的；既不是有主宰的，也不是沒有主宰的；既不是有顯示的，也不是沒有顯示的。 疏釋中說，總括以上十種音聲，總不出三種。從現象上說，廣闊無量；從本體上說，沒有主宰；從作用上說，有顯示。現在全部否定，是爲了顯示中道。意思是不要窮盡它的邊際，所以說『非量』。隨順機緣和時機，有聽聞和不聽聞，所以說『非無量』。由多種因緣聚合而成，所以說『非有主』。純粹由法界所生，所以說『非無主』。當體本無生，所以沒有能顯示的。巧妙地顯示義理，所以說『非無示』。 再用四句話，說明本體和作用之間沒有障礙。第一，用從體而來，由於本體無所不在，所以能使以上十類音聲，都遍及一切，不只是遍及音聲，也遍及一切時處眾生如來、法界等。雖然遍及色等一切，卻始終不雜亂。如果不是平等遍及，那麼音聲就不是圓滿的。如果因為平等遍及而失去了音調，那麼圓滿就不是音聲。現在不破壞音調而平等遍及，不動搖遍及而有差異的韻律，才能成就圓滿的音聲。 第二，以本體從作用而來，每一個音聲都包含著真性。第三，用即是體，所以以上十類音聲都不可得，只有第一義才能永遠遠離執著，所以法螺恒常震響，妙音常處寂靜，名為寂靜音，如同空谷迴響，有而即是虛無。如果不即是虛無，不僅失去了一個音聲，也無法得到圓融自在。 第四，體即是用，所以寂靜而恒常宣說，如同天鼓無心而應和一切，長風隨著孔竅，發出萬種不同的聲音。如果不普遍相同，不僅失去了能圓滿的作用，也不是真正的唯一。所以經中說，一切眾生的種種語言，都離不開如來的法輪。為什麼呢？因為言語音聲的真實相，就是...
【English Translation】 English version The Lord (referring to the Buddha). Because of arising from the practice of all karmas, it should be known that the Tathagata's (如來) (Thus Come One) voice is very profound and difficult to measure. Because it is born from the Dharmadhatu (法界) (Dharma Realm), it should be known that the Tathagata's voice has no crookedness. Because it universally enters the Dharmadhatu, it should be known that the Tathagata's voice has no cessation. Because it reaches the ultimate, it should be known that the Tathagata's voice has no change. Buddha's disciples, Bodhisattva Mahasattvas (菩薩摩訶薩) (Great Beings), should know that the Tathagata's voice is neither measurable nor immeasurable; neither with a master nor without a master; neither showing nor not showing. The commentary explains that summarizing the above ten voices, they do not go beyond three. In terms of phenomena, they are vast and immeasurable; in terms of essence, there is no master; in terms of function, there is display. Now, all are negated to reveal the Middle Way. It means not to exhaust its boundaries, hence 'not measurable'. According to conditions and timing, there is hearing and not hearing, hence 'not immeasurable'. It is assembled from multiple causes and conditions, hence 'not with a master'. It is purely born from the Dharmadhatu, hence 'not without a master'. The substance itself is unborn, so there is nothing to show. Skillfully showing the meaning, hence 'not without showing'. Using four sentences to illustrate that there is no obstruction between essence and function. First, function comes from essence. Because essence is omnipresent, it can make the above ten types of voices pervade everything, not only pervading voices, but also pervading all times, places, sentient beings, Tathagatas, Dharmadhatu, etc. Although it pervades everything such as form, it is always not mixed up. If it is not equally pervasive, then the voice is not complete. If the tone is lost due to equal pervasiveness, then completeness is not a voice. Now, without destroying the tone, it is equally pervasive, and without moving the pervasiveness, there are different rhythms, which can achieve a complete voice. Second, essence comes from function. Each voice contains true nature. Third, function is essence, so the above ten types of voices are unattainable. Only the first principle can forever be free from attachment, so the Dharma conch (法螺) constantly vibrates, and the wonderful sound is always in silence, called the silent sound, like an echo in an empty valley, existing and yet empty. If it is not empty, not only will one voice be lost, but one will also not be able to obtain complete freedom. Fourth, essence is function, so it is silent and constantly proclaiming, like the heavenly drum responding to everything without intention, and the long wind following the orifices, making ten thousand different sounds. If it is not universally the same, not only will the complete function be lost, but it will also not be truly one. Therefore, the sutra says that all the various languages of all sentient beings are inseparable from the Tathagata's Dharma wheel (法輪). Why? Because the true nature of speech and sound is...
法輪故。是以眾生言音。皆不出虛空性。以性無不在。則法輪遍一切處。無有間斷。止觀云。觀心攝一切教者。毗婆沙論云。心能為一切法作名。若無心。則無一切名字。當知世出世名字。悉從心起。若觀心僻越。順無明流。則有一切諸惡教起。所謂僧佉衛世。九十五種邪見教生。亦有諸善教起。五行六甲。陰陽八卦。五經子史。世智無道名教。皆從心起。云何出世名教。皆從心起。寶性論云。有一大經卷。如三千大千世界大。記大千界事。如中。如小。四天下三界等大者。皆記其事。在一微塵中。一塵既然。一切塵亦爾。一人出世。以凈天眼。見此大經卷。而作是念。云何大經在微塵內。而不饒益一切眾生。即以方便。破出此經。以益於他。如來無礙智慧經卷。具在眾生身中。顛倒覆之。不信不見。佛教眾生修八聖道。破一切虛妄。見已智慧與如來等。此約微塵附有為喻。又約空為喻者。發菩提心論云。譬如有人。見佛法滅。以如來十二部經。仰書虛空。宛然具足。一切眾生。無有知者。久久之後。更有一人。遊行于空。見經咄嗟。云何眾生不知不見。即便寫取。示導眾生。云何寫經。謂令眾生修八正道。破虛空等。修有多種。若觀心因緣生滅無常。修八正道者。即寫三藏之經。若觀心因緣即空。修八聖道。即寫通
【現代漢語翻譯】 現代漢語譯本 法輪的運轉是這樣的，所以一切眾生的言語聲音，都沒有超出虛空的本性。因為本性無所不在，所以法輪遍佈一切地方，沒有間斷。《止觀》中說，觀察自心能涵蓋一切教法。《毗婆沙論》中說，心能為一切法命名。如果沒有心，就沒有一切名字。應當知道世間和出世間的名字，都從心而起。如果觀察自心出現偏差，順著無明的潮流，就會產生一切諸惡的教法，也就是所謂的僧佉（Samkhya，數論派）、衛世（Vaisheshika，勝論派），以及九十五種邪見教法。也會產生各種善的教法，如五行、六甲、陰陽八卦、《五經》、《子史》等，這些世俗的智慧和沒有正道的名教，都從心而起。 那麼，出世間的名教，又是如何從心而起的呢？《寶性論》中說，有一部巨大的經卷，像三千大千世界那麼大，記載著大千世界的事情，如中千世界、小千世界、四天下、三界等廣大之事，都記載其中，而這部經卷卻在一粒微塵之中。一粒微塵如此，一切微塵也是如此。當有人出世，以清凈的天眼，見到這部巨大的經卷，就會這樣想：為什麼這麼大的經卷在微塵之內，卻不能利益一切眾生呢？於是就用方便法門，破開微塵，取出這部經，用來利益他人。如來無礙智慧的經卷，本來就存在於眾生的身中，只是被顛倒覆蓋，所以不相信，也看不見。佛教導眾生修習八聖道，破除一切虛妄，就能見到自己的智慧與如來相等。這是用微塵附著有為法來作比喻。如果用空來作比喻，《發菩提心論》中說，譬如有人，見到佛法將要滅亡，就把如來的十二部經，書寫在虛空中，完整無缺。一切眾生，卻沒有知道的。過了很久之後，又有一個人，在虛空中，見到這些經文，驚歎道：為什麼眾生不知道，也看不見呢？於是就抄寫下來，開示引導眾生。如何抄寫經文呢？就是讓眾生修習八正道，破除虛空等。修習有多種，如果觀察自心因緣生滅無常，修習八正道，就是抄寫三藏的經文。如果觀察自心因緣本性是空，修習八聖道，就是抄寫通
【English Translation】 English version The turning of the Dharma wheel is such that all sounds and speech of sentient beings do not go beyond the nature of emptiness. Because the nature is omnipresent, the Dharma wheel pervades all places without interruption. The '止觀' (Zhǐ Guān, Concentration and Insight) states that observing the mind encompasses all teachings. The '毗婆沙論' (Vipāśana, Abhidharma) states that the mind can name all dharmas. Without the mind, there would be no names. It should be known that all worldly and supramundane names arise from the mind. If the observation of the mind is biased and follows the flow of ignorance, then all evil teachings will arise, such as the Samkhya (數論派), Vaisheshika (勝論派), and ninety-five kinds of heretical views. Also, various good teachings arise, such as the Five Elements, Six Jia (六甲), Yin and Yang Eight Trigrams (陰陽八卦), the Five Classics (五經), Zi Shi (子史), worldly wisdom, and teachings without the Dao, all arise from the mind. Then, how do supramundane teachings arise from the mind? The '寶性論' (Ratnagotravibhāga) states that there is a great scripture, as large as a three-thousandfold great thousand world, recording the events of the great thousand world, such as the middle thousand world, small thousand world, four continents, three realms, and other vast matters, all recorded within it, and this scripture is within a single dust mote. As it is with one dust mote, so it is with all dust motes. When someone appears in the world, with pure heavenly eyes, sees this great scripture, they will think: Why is such a large scripture within a dust mote, yet it cannot benefit all sentient beings? Thus, they use skillful means to break open the dust mote and take out this scripture to benefit others. The scripture of the Tathagata's unobstructed wisdom is originally within the bodies of sentient beings, but it is covered by inversion, so they do not believe and do not see. The Buddha teaches sentient beings to cultivate the Eightfold Noble Path, to break through all illusions, and then they will see that their own wisdom is equal to the Tathagata's. This is using the analogy of a dust mote attached to conditioned dharmas. If using emptiness as an analogy, the '發菩提心論' (Bodhicittotpādaśāstra) states that, for example, someone sees that the Buddha-dharma is about to perish, so they write the twelve divisions of the Tathagata's teachings in the sky, complete and without lack. All sentient beings do not know about it. After a long time, another person sees these scriptures in the sky and exclaims: Why do sentient beings not know and not see? Thus, they copy them down and reveal and guide sentient beings. How to copy the scriptures? It is to have sentient beings cultivate the Eightfold Noble Path, to break through emptiness, etc. There are many kinds of cultivation. If one observes that the mind arises and ceases due to conditions and is impermanent, and cultivates the Eightfold Noble Path, then one is copying the scriptures of the Tripitaka. If one observes that the mind's nature is empty due to conditions, and cultivates the Eightfold Noble Path, then one is copying the 通
教之經。若觀心分別校計有無量種。凡夫二乘所不能測。法眼菩薩乃能見之。是修無量八正道。即寫別教之經。若觀心即是佛性。圓修八正道。即寫中道之經。明一切法悉出心中。心即大乘。心即佛性。自見已智慧與如來等。又觀心即假即中者。即攝華嚴之經。若觀心因緣生法生滅者。即攝三藏四阿含教如乳之經。若觀心即空者。即攝共般若如酪之經。若其觀心因緣生法。即空即假即中者。即攝方等生酥之經。若但用即空即假即中者。即攝大品熟酥之經。若用即中觀心者。即攝法華開佛知見大事正直醍醐之經。若用四句相即觀心。即有涅槃同見佛性醍醐之經。又若觀因緣。又觀因緣即是佛性。佛性即是如來。是名乳中殺人。若觀析空。又觀析空即是佛性。佛性即是如來。是名酪中殺人。若觀即空。又觀即空即是佛性。是名生酥殺人。若觀假名。又觀假名即是佛性。是為熟酥殺人。若觀即中。又觀即中即是佛性。是名醍醐殺人。今通言殺人者。取二死已斷。三道清凈。名為殺人。是名止觀攝不定教。又心攝諸教有二。一者。一切眾生心中。具足一切法門。如來明審照其心法。按彼心說。無量教法從心而出。二者。如來往昔曾作觀心。偏圓具足。依此心觀為眾生說。教化弟子。令學如來破塵出卷。仰寫空經。故有一切經教
【現代漢語翻譯】 現代漢語譯本： 關於教義的經典是這樣說的：如果觀察內心，分別計算，就會發現有無量的種類。這些是凡夫和二乘（聲聞乘和緣覺乘）所無法測度的，只有法眼菩薩才能見到。這是修習無量八正道，也就是書寫別教的經典。如果觀察內心就是佛性，圓滿修習八正道，就是書寫中道的經典。闡明一切法都出自內心，心就是大乘，心就是佛性，自己所見的智慧與如來相等。又如果觀察內心，即是假、即是中，就是攝取《華嚴經》的教義。如果觀察內心，因緣生法，有生有滅，就是攝取三藏和四阿含教，如同牛奶一樣的經典。如果觀察內心即是空，就是攝取共般若，如同奶酪一樣的經典。如果觀察內心，因緣生法，即空、即假、即中，就是攝取方等，如同生酥一樣的經典。如果只用即空、即假、即中，就是攝取大品，如同熟酥一樣的經典。如果用即中來觀察內心，就是攝取《法華經》，開啟佛的知見，是為大事，正直的醍醐之經。如果用四句相即來觀察內心，就是有涅槃，同見佛性，是醍醐一樣的經典。又如果觀察因緣，又觀察因緣就是佛性，佛性就是如來，這叫做乳中殺人。如果觀察析空，又觀察析空就是佛性，佛性就是如來，這叫做酪中殺人。如果觀察即空，又觀察即空就是佛性，這叫做生酥殺人。如果觀察假名，又觀察假名就是佛性，這叫做熟酥殺人。如果觀察即中，又觀察即中就是佛性，這叫做醍醐殺人。現在通俗地說殺人，是指取二死（分段生死和變易生死）已斷，三道（見思惑、塵沙惑、無明惑）清凈，名為殺人。這叫做止觀攝不定教。又心攝諸教有兩種：一是，一切眾生心中，具足一切法門，如來明察審視其心法，按照他們的心來說法，無量的教法從心中而出。二是，如來往昔曾經作觀心，偏圓具足，依據此心觀為眾生說法，教化弟子，令學如來破塵出卷，仰寫空經，所以有一切經教。
【English Translation】 English version: The Sutra on Teaching states: If one observes the mind and discriminates and calculates, there are immeasurable kinds. These are beyond the comprehension of ordinary people and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and only a Dharma-Eye Bodhisattva can see them. This is cultivating the immeasurable Eightfold Noble Path, which is writing the Sutra of Separate Teaching (別教). If observing the mind is identical to Buddha-nature, and perfectly cultivating the Eightfold Noble Path, it is writing the Sutra of the Middle Way (中道). It clarifies that all dharmas originate from the mind, the mind is the Mahayana, the mind is the Buddha-nature, and one's own wisdom is equal to the Tathagata. Furthermore, if observing the mind is 'neither real nor unreal, but the Middle', it encompasses the teachings of the Avatamsaka Sutra (《華嚴經》). If observing the mind, conditioned arising, with birth and death, it encompasses the Tripiṭaka (三藏) and the Four Agamas, like a sutra of milk. If observing the mind as emptiness, it encompasses the shared Prajna, like a sutra of curds. If observing the mind, conditioned arising, as emptiness, provisionality, and the Middle, it encompasses the Vaipulya (方等), like a sutra of clarified butter (生酥). If only using emptiness, provisionality, and the Middle, it encompasses the Mahaprajnaparamita Sutra (大品), like a sutra of ripened butter (熟酥). If using the Middle Way to observe the mind, it encompasses the Lotus Sutra (《法華經》), opening the Buddha's knowledge and vision, a great and upright matter, a sutra of ghee (醍醐). If using the fourfold negation to observe the mind, there is Nirvana, seeing the Buddha-nature together, a sutra of ghee. Furthermore, if observing conditions, and observing conditions as Buddha-nature, and Buddha-nature as the Tathagata, this is called 'killing a person in milk'. If observing analytical emptiness, and observing analytical emptiness as Buddha-nature, and Buddha-nature as the Tathagata, this is called 'killing a person in curds'. If observing immediate emptiness, and observing immediate emptiness as Buddha-nature, this is called 'killing a person in clarified butter'. If observing provisional names, and observing provisional names as Buddha-nature, this is called 'killing a person in ripened butter'. If observing the immediate Middle, and observing the immediate Middle as Buddha-nature, this is called 'killing a person in ghee'. Now, generally speaking, 'killing a person' means that the two deaths (分段生死 and 變易生死) have been severed, and the three paths (見思惑, 塵沙惑, and 無明惑) are purified, which is called 'killing a person'. This is called the Samatha-vipassana (止觀) encompassing the indeterminate teachings. Furthermore, the mind encompasses all teachings in two ways: first, in the minds of all sentient beings, all Dharma-gates are fully present. The Tathagata clearly examines their mind-dharma and speaks according to their minds. Immeasurable teachings emerge from the mind. Second, the Tathagata in the past practiced mind-observation, complete in both partial and perfect aspects. Based on this mind-observation, he speaks to sentient beings, teaching disciples to learn from the Tathagata, breaking through the dust and revealing the scrolls, reverently writing the Sutra of Emptiness. Therefore, there are all the sutras and teachings.
。一心止觀攝盡。華嚴經頌云。若欲三千大千界。教化一切諸群生。如雲廣佈無不及。隨其根欲悉令喜。毛端佛眾無有數。眾生心樂亦無極。悉應其心與法門。一切法界皆如是。華嚴演義云。至聖垂誥。鏡一心之玄極。大士弘闡。燭微言之幽致。雖忘懷于詮旨之域。而浩汗于文義之海。蓋欲寄象系之跡。窮無盡之趣矣。故知非言無以立其文。非文無以廣其義。非義無以窮其玄。夫得其玄者。則宗鏡無盡之旨矣。旨既無盡。不說不知。今為未知者言。不為已知者說。脫或諸宗異執。見解差殊。或空有相非。大小各諍。斯乃不窮理本。強說異同。入宗鏡中。勝負但息。如析金枝段段俱金。猶截瓊枝。寸寸是寶。
問。信入此法。還有退者不。
答。信有二種。一。若正信堅固。諦了無疑。理觀分明。乘戒兼急。如此則一生可辦。誰論退耶。二若依通之信。觀力粗浮。習重境強遇緣即退。如華嚴論云。如涅槃經。聞常住二字。尚七世不墮地獄。如華嚴經云。設聞如來名。及所說法。不生信解。亦能成種。必得解脫。至成佛故。何故經言第六住心。及從凡夫信位。猶言有退。此意若為和會。解云。十信之中勝解未成。未得謂得。便生憍慢。不近善友。不敬賢良。為慢怠故。久處人天。惡業便起。能成就大地獄業。
【現代漢語翻譯】 現代漢語譯本：一心止觀涵蓋一切。《華嚴經》的頌詞說：『如果想要在三千大千世界，教化一切眾生，就像雲彩廣佈一樣無所不及，隨著他們的根性和願望，都讓他們歡喜。每個毛孔中的佛眾無數無量，眾生的心和喜樂也無窮無盡，完全應和他們的心意給予佛法，一切法界都是這樣。』《華嚴演義》中說：『至聖之人垂示教誨，映照一心玄妙的極致；大士弘揚闡述，照亮精微言辭的幽深意境。雖然忘懷于詮釋宗旨的領域，卻浩瀚于文義的海洋。大概是想要憑藉有形的跡象，來探究無窮無盡的趣味吧。』所以知道沒有言辭就無法確立文章，沒有文章就無法擴充套件意義，沒有意義就無法窮盡玄妙。能夠領悟其玄妙的人，就能掌握宗鏡無窮無盡的宗旨。宗旨既然無窮無盡，不說就無法知曉。現在是為未知的人說，不是為已知的人說。或許各宗派有不同的執見，見解有差異，或者空有互相誹謗，大小互相爭論，這都是因為沒有窮究理之根本，而勉強說出不同之處。進入宗鏡之中，勝負之爭就會停止。就像分析金枝，每一段都是金子；又像截斷瓊枝，每一寸都是寶玉。
問：信入此法，還有退轉的人嗎？
答：信心有兩種。第一種，如果正信堅定穩固，徹底明瞭沒有懷疑，理性的觀照分明，持戒和修定並重，這樣一生就可以成就，哪裡還用談論退轉呢？第二種，如果是依附於神通的信心，觀照的力量粗淺浮泛，習氣深重，外境強烈，遇到因緣就會退轉。如《華嚴論》中說：『如《涅槃經》，聽到『常住』（Nitya-sthita，永恒存在）二字，尚且七世不墮地獄。』如《華嚴經》中說：『即使聽到如來的名號，以及如來說的法，不生起信心和理解，也能成為成佛的種子，必定能夠解脫，直至成佛。』為什麼經中說第六住心，以及從凡夫的信位，還說有退轉呢？這其中的意思應該如何調和解釋呢？解釋說：十信（Ten Faiths）之中，勝解（Adhimukti，殊勝的理解）尚未成就，沒有得到卻認為得到了，便產生驕慢之心，不親近善友，不尊敬賢良，因為驕慢懈怠的緣故，長期處於人天道中，惡業便會生起，能夠成就墮入大地獄的業。
【English Translation】 English version: The One-Mind Cessation-Contemplation encompasses everything. The verse in the Avatamsaka Sutra (Huayan Jing) says: 'If one wishes to teach and transform all sentient beings in the three thousand great thousand worlds, like clouds spreading widely without omission, according to their roots and desires, making them all rejoice. The Buddhas in each pore are countless, and the minds and joys of sentient beings are also endless, completely according with their minds and giving them the Dharma; all Dharma realms are like this.' The Avatamsaka Sutra Commentary (Huayan Yanyi) says: 'The supremely sage one imparts teachings, reflecting the profound extremity of the One-Mind; the great Bodhisattva widely elucidates, illuminating the subtle meaning of the profound words. Although forgetting the realm of interpreting the purpose, it is vast in the ocean of literary meaning. It is probably intended to rely on the traces of phenomena to explore the endless interest.' Therefore, it is known that without words, one cannot establish the text; without text, one cannot broaden the meaning; without meaning, one cannot exhaust the profound. Those who attain its profoundness will grasp the endless purpose of the Mirror of the Source (Zong Jing). Since the purpose is endless, it cannot be known without speaking. Now it is spoken for those who do not know, not for those who already know. Perhaps various schools have different attachments, and their views differ, or emptiness and existence slander each other, and the great and small contend with each other. This is because they have not exhausted the root of the principle and forcibly speak of differences. Entering the Mirror of the Source, the contention of victory and defeat will cease. Like analyzing a golden branch, each segment is gold; like cutting a jade branch, every inch is treasure.
Question: After entering this Dharma with faith, are there still those who regress?
Answer: There are two kinds of faith. First, if the right faith is firm and solid, thoroughly understanding without doubt, the rational contemplation is clear, and the practice of precepts and meditation is equally urgent, then one can accomplish it in this lifetime. Who would talk about regression? Second, if it is faith based on supernatural powers, the power of contemplation is coarse and superficial, the habitual tendencies are heavy, and the external environment is strong, one will regress upon encountering conditions. As the Avatamsaka Sutra Treatise (Huayan Lun) says: 'As in the Nirvana Sutra, hearing the two words 'Nitya-sthita' (常住, eternal abiding), one will not fall into hell for seven lifetimes.' As the Avatamsaka Sutra (Huayan Jing) says: 'Even if one hears the name of the Tathagata (如來, Thus Come One) and the Dharma (法, law/teachings) he speaks, and does not generate faith and understanding, it can still become a seed for Buddhahood, and one will surely attain liberation until becoming a Buddha.' Why does the sutra say that the sixth stage of mind (第六住心) and the stage of faith of ordinary people (凡夫信位) still have regression? How should this meaning be reconciled and explained? The explanation is: Among the Ten Faiths (十信), the superior understanding (勝解, Adhimukti) has not yet been achieved. One has not attained it but thinks one has, and then arrogance arises. One does not associate with good friends and does not respect the virtuous. Because of arrogance and laziness, one remains in the realms of humans and gods for a long time, and evil karma will arise, which can lead to the karma of falling into the great hells.
若一信不慢。常求勝友。即無此失。若權教中第六住心。可有退位。實教中為稽滯者。責令進修。如舍利弗。是示現聲聞。非實聲聞。所作方便。皆度眾生使令進策。如權教中第六住心。可說實退。何以故。為權教中地前三賢。總未見道。所修作業。皆是有為。所有無明。皆是折伏。功不強者。便生退還。若折伏有力。亦不退失。如蛇有毒。為咒力故。毒不能起。但于佛法中種于信心。謙下無慢。敬順賢良。于諸惡人。心常慈忍。于諸勝己者。咨受未聞。所聞勝法。奉行無妄。所有虛妄。依教蠲除。於三菩提道。常勤不息。夫為人生之法。法合如然。但不長惡而生。何須慮退。華嚴疏云。深心信解常清凈者。信煩惱即菩提。方為常凈。由稱本性而發菩提心。本來是佛。更無所進。如在虛空。退至何所。
宗鏡錄卷第二十八
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第二十九
慧日永明寺主智覺禪師延壽集
夫既法輪遍一切處。無有間斷。常恒說者。云何更逐會結集。說處不同。如華嚴九會之文。法華三週之說。
答。廣略不等。皆為對機。以一顯多。令入無盡。如華嚴指歸云。謂於一剎那中。則遍無盡之處。頓說如
【現代漢語翻譯】 現代漢語譯本： 如果一個人不輕慢，經常尋求殊勝的善友，就不會有退失的情況。如果在權教（方便教法）中的第六住心（菩薩修行階位），可能會有退轉；但在實教（真實教法）中，對於停滯不前者，會責令其精進修行。例如舍利弗（Śāriputra，佛陀十大弟子之一），是示現為聲聞（Śrāvaka，聽聞佛法而修行的弟子），並非真正的聲聞。他所做的一切方便，都是爲了度化眾生，使他們精進努力。如果權教中的第六住心，可以說確實會退轉。為什麼呢？因為權教中地上菩薩之前的三個賢位（三賢位），總的來說還沒有見到真道，所修的功業都是有為法（saṃskṛta，有生滅變化的法）。所有的無明（avidyā，對事物真相的迷惑）都是通過折伏（通過修行降伏煩惱）來控制的。如果降伏的力量不強，就會產生退轉。如果折伏的力量強大，也不會退失。就像蛇有毒，因為咒語的力量，毒性就不能發作。只要在佛法中種下信心，謙虛而不傲慢，尊敬順從賢良之人，對於惡人，心中常懷慈悲忍耐，對於勝過自己的人，請教未曾聽聞的佛法，對於聽聞的殊勝佛法，奉行而不虛妄，所有虛妄的想法，依照教導去除。對於證得三菩提（saṃbodhi，正等正覺）的道路，常常勤奮而不懈怠。作為人生的法則，法則應當如此。只要不增長惡念，又何須擔憂退轉呢？《華嚴疏》（Huayan Shu）中說：『深心信解，常清凈者，信煩惱即菩提（bodhi，覺悟），方為常凈。』由於稱合本性而發起菩提心，本來就是佛，更沒有什麼可以前進的。就像在虛空中，又能退到哪裡去呢？
《宗鏡錄》（Zongjing Lu）卷第二十八
丁未年分司大藏都監開板 《大正藏》（Taisho Tripitaka）第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第二十九
慧日永明寺主智覺禪師延壽集
既然法輪（Dharmacakra，佛法）遍佈一切處，沒有間斷，常常不斷地說法，為什麼還要隨著法會進行結集（saṃgīti，彙集整理佛經）呢？說法的處所不同，例如《華嚴經》（Avataṃsaka Sūtra）九會的經文，《法華經》（Lotus Sūtra）三週的說法。
回答：內容有廣有略，都是爲了適應不同的根機。用一顯示多，使人進入無盡的境界。例如《華嚴指歸》（Huayan Zhigui）中說：『在一剎那間，就遍及無盡之處，頓然宣說。』
【English Translation】 English version: If one is not arrogant and constantly seeks excellent spiritual friends, then there will be no such loss. If the sixth stage of mind (a stage in the Bodhisattva path) in the provisional teachings (expedient teachings) may have regression, in the true teachings, those who are stagnant are urged to advance in their practice. For example, Śāriputra (one of the Buddha's ten great disciples) is a manifestation of a Śrāvaka (a disciple who practices by hearing the Buddha's teachings), not a real Śrāvaka. All the skillful means he employs are to liberate sentient beings and encourage them to strive forward. If the sixth stage of mind in the provisional teachings can be said to truly regress, why is that? Because the three worthy stages (three stages before reaching the ground of a Bodhisattva) before the ground in the provisional teachings have not yet seen the true path. All the works they cultivate are conditioned (saṃskṛta, subject to arising and ceasing). All ignorance (avidyā, delusion about the true nature of things) is controlled through subjugation (subduing afflictions through practice). If the power of subjugation is not strong, then regression will occur. If the power of subjugation is strong, then there will be no loss. It is like a snake with venom; because of the power of a mantra, the venom cannot arise. As long as one plants faith in the Buddha's teachings, is humble and not arrogant, respects and obeys the virtuous, is compassionate and patient towards evil people, seeks advice from those who surpass oneself on teachings not yet heard, practices the excellent teachings heard without falsehood, and eliminates all falsehood according to the teachings, and is constantly diligent and unremitting on the path to attaining the three enlightenments (saṃbodhi, perfect enlightenment), then the law of life should be like this. As long as one does not increase evil thoughts, why worry about regression? The Huayan Commentary (Huayan Shu) says: 'Those who have deep faith and understanding and are always pure, believe that afflictions are Bodhi (bodhi, enlightenment), and only then are they truly pure.' Because the Bodhi mind is awakened in accordance with one's inherent nature, one is originally a Buddha, and there is nothing more to advance to. It is like being in empty space; where can one regress to?
Zongjing Lu, Scroll 28
Engraved by the Directorate of the Great Treasury in the year Dingwei Taisho Tripitaka, Volume 48, No. 2016, Zongjing Lu
Zongjing Lu, Scroll 29
Compiled by Chan Master Zhijue Yanshou, Abbot of Huiri Yongming Temple
Since the Dharma wheel (Dharmacakra, the Buddha's teachings) pervades everywhere without interruption, and the teachings are constantly expounded, why is there still a need to compile (saṃgīti, gathering and arranging the Buddhist scriptures) them after gatherings? The places where the teachings are expounded are different, such as the nine assemblies of the Avataṃsaka Sūtra (Flower Garland Sutra) and the three rounds of teachings in the Lotus Sūtra.
Answer: The content varies in breadth and detail, all to suit different capacities. Using one to reveal many, enabling people to enter the realm of the inexhaustible. For example, the Huayan Zhigui says: 'In a single instant, it pervades endless places, and is suddenly expounded.'
此無邊法海。
問云。準此所說。說華嚴會總無了時。何容有此一部經教。
答。為下劣眾生。于無盡說中。略取此等結集流通。故有此部。令其見聞。方便引入無際限中。如觀牖隙。見無際虛空。當知此中道理亦爾。視此一部。見無邊法海。故知若提綱撮要。一塵尚含法界。一字即演無邊。豈況九會三週之說乎。如是解者。則一時一切時。一說一切說。
又問。若此多劫常恒說者。何故如來有涅槃耶。
答。說此經佛本不涅槃。法界品中開栴檀塔。見三世佛無涅槃者。又以攝化儀之中。涅槃亦是說法攝生。與成道說法無差別故。複次。舍那佛常在華藏。恒時說法。元無涅槃。常住故。乃知出世涅槃。皆是眾生自見。諸佛本不出世。亦不涅槃故。入宗鏡中。自然二見俱絕。
問。法唯心說者。云何教立五時。聽分四眾。
答。諸佛無有色聲功德。唯有如如及如如智獨存。凡有見聞。皆是眾生自心影像。則說唯心說。聽唯心聽。離心之外。何處有法。如思益經云。梵天言。何故說不聽法者。乃為聽經。文殊言。眼耳鼻舌身意不漏。是聽法也。所以者何。于內六入。不漏色聲香味觸法。乃為聽經。乃至梵天問。得忍菩薩。汝等豈不聽是經耶。答。如我等聽。以不聽為聽。古德云。如
【現代漢語翻譯】 現代漢語譯本： 這無邊無際的法海啊。
問：依照您所說的，如果《華嚴經》的法會永遠沒有結束的時候，又怎麼會有這一部經書呢？
答：這是爲了根器低劣的眾生，在無盡的說法中，略微選取這些內容結集流傳，所以才有了這部經書，讓他們能夠見聞，方便地引入到無邊無際的境界中。就像通過窗戶的縫隙，看到無邊無際的虛空一樣。應當明白，這其中的道理也是如此。看待這部經書，就能見到無邊無際的法海。所以要知道，如果提綱挈領，即使是一粒微塵也包含著整個法界，一個字就能演說無邊的道理，更何況是九會三週的說法呢？如果這樣理解，那麼一時就是一切時，一說就是一切說。
又問：如果說是多劫以來常恒不變的說法，為什麼如來還有涅槃呢？
答：宣說這部經的佛陀本來就沒有涅槃。《法界品》中打開栴檀塔（一種香木製成的塔），就能看到三世諸佛都沒有涅槃。而且，在攝化眾生的方便法門中，涅槃也是說法度化眾生的一種方式，與成道說法沒有差別。再者，毗盧遮那佛（Vairocana，報身佛）常住在華藏世界（Lotus Treasury World），恒常說法，本來就沒有涅槃，因為祂是常住不滅的。所以要知道，佛陀的出世和涅槃，都是眾生自己所見到的，諸佛本來就不出世，也不涅槃。進入宗鏡（Zen Mirror）之中，自然兩種對立的見解都會消失。
問：如果說一切法都是唯心所現，那麼為什麼要設立五時判教（佛教根據佛陀說法的時間和內容將佛陀的教法分為五個時期），聽法者要分為四眾弟子（比丘、比丘尼、優婆塞、優婆夷）呢？
答：諸佛沒有色、聲等有相的功德，只有如如（tathata，真如）和如如智（tathata-jnana，真如之智）獨自存在。凡是所見所聞，都是眾生自己內心的影像。所以說，說法是唯心所說，聽法是唯心所聽。離開心之外，哪裡還有法呢？如同《思益經》（Vimalakirti Nirdesa Sutra）所說，梵天（Brahma）問：『為什麼說不聽法的人，反而是在聽經呢？』文殊菩薩（Manjusri）回答說：『眼、耳、鼻、舌、身、意六根不漏失，這就是聽法。』為什麼這樣說呢？因為對於內在的六入（六根），不漏失色、聲、香、味、觸、法，這才是聽經。』乃至梵天問：『得到忍辱的菩薩，你們難道不聽這部經嗎？』菩薩回答說：『我們是這樣聽的，以不聽為聽。』古德說，如同……
【English Translation】 English version: This boundless ocean of Dharma.
Question: According to what you said, if the Avatamsaka Assembly (Huayan Assembly) never ends, how can there be this one scripture?
Answer: It is for the sake of inferior beings that these contents are selected and compiled for circulation from the endless teachings. Therefore, this scripture exists so that they can see and hear it, and be conveniently introduced into the boundless realm. It is like seeing the boundless void through a crack in the window. You should understand that the principle here is also the same. By viewing this scripture, one can see the boundless ocean of Dharma. Therefore, know that if you grasp the essentials, even a single dust particle contains the entire Dharma realm, and a single word can expound boundless principles, let alone the teachings of the nine assemblies and three rounds. If understood in this way, then one time is all times, and one teaching is all teachings.
Question: If this is a constant teaching over many kalpas (aeon), why does the Tathagata (如來，another name of Buddha) have Nirvana (涅槃，the state of enlightenment)?
Answer: The Buddha who speaks this scripture does not originally have Nirvana. In the 'Dharma Realm' chapter, opening the sandalwood stupa (栴檀塔，a pagoda made of sandalwood) reveals that the Buddhas of the three times do not have Nirvana. Moreover, within the methods of embracing and transforming beings, Nirvana is also a way of teaching and saving beings, and is no different from attaining enlightenment and teaching the Dharma. Furthermore, Vairocana Buddha (毗盧遮那佛，the Reward Body Buddha) constantly dwells in the Lotus Treasury World (華藏世界，Lotus Treasury World), always teaching the Dharma, and originally has no Nirvana, because He is eternally abiding. Therefore, know that the Buddhas' appearance in the world and Nirvana are all seen by sentient beings themselves. The Buddhas do not originally appear in the world, nor do they enter Nirvana. Entering the Zen Mirror (宗鏡，Zen Mirror), naturally both dualistic views will disappear.
Question: If the Dharma is only spoken by the mind, then why establish the Five Periods of Teaching (五時判教，the classification of the Buddha's teachings into five periods based on time and content) and divide the listeners into the Four Assemblies (四眾弟子，bhikshus, bhikshunis, upasakas, and upasikas)?
Answer: The Buddhas do not have the merits of form and sound, but only tathata (如如，suchness) and tathata-jnana (如如智，the wisdom of suchness) exist alone. All that is seen and heard are images of sentient beings' own minds. Therefore, it is said that teaching is only spoken by the mind, and listening is only heard by the mind. Apart from the mind, where is there Dharma? As the Vimalakirti Nirdesa Sutra (思益經，Vimalakirti Nirdesa Sutra) says, Brahma (梵天，Brahma) asked: 'Why do you say that those who do not listen to the Dharma are actually listening to the sutra?' Manjusri (文殊菩薩，Manjusri) replied: 'If the six sense organs—eye, ear, nose, tongue, body, and mind—do not leak, that is listening to the Dharma.' Why is this so? Because for the inner six entrances (六入，the six sense organs), not leaking form, sound, smell, taste, touch, and Dharma is listening to the sutra.' Even Brahma asked: 'Bodhisattvas who have attained forbearance, do you not listen to this sutra?' The Bodhisattvas replied: 'We listen in this way, taking non-listening as listening.' An ancient master said, like...
來演出八辯洪音。聞者托起自心所現。如依狀貌。變起毫端。本質已無。影像如在。群賢結集。自隨見聞。依所聞見。結集自語。良以。離自心原。無有外境。離境亦無內心可得。諸傳法者。非授與他。但為勝緣。令自得法。自解未起。無以悟他。自解不從他來。他解寧非自起。是故結集及傳授者。皆得影像。不得本質。無有自心得他境故。是知結集。乃是自心所變之經。至傳授者。傳授自心所變之法。得影非質。思而可知。若能常善分別自心所現。能知一切外性非性。此人知見。可與佛同。所說之法。與佛無異。悟入自覺聖智樂故。寶性論偈云。天妙法鼓聲。依自業而有。諸佛說法者。眾生自業聞。如妙聲遠離。功用處身心。令一切眾生。離怖得寂靜。佛聲亦如是。離功用身心。令一切眾生。得證寂滅道。又偈云。譬如虛空中。雨八功德水。到咸等住處。生種種異味。如來慈悲云。雨八聖道水。到眾生心處。生種種解味。釋曰。如天鼓聲。應諸天所知之量。猶龍王雨。隨世間能感之緣。證自法而不同。成異味而有別。法亦如是。隨見差殊。於一乘而開出諸乘。從一法而分成多法。華嚴探玄記云。緣起唯心門者。此上一切差別教法。無不皆是唯心所顯。是故俱以唯識為體。然有二義。一本影相對。二說聽全收。初中通
【現代漢語翻譯】 現代漢語譯本 來演出八辯洪音（以八種辯才發出洪亮的聲音）。聽到這些聲音的人，托起的是自己內心所顯現的景象。如同依據事物的表象和形態，變化產生於毫毛的末端，事物的本質已經消失，而影像卻依然存在。眾賢者聚集在一起，各自隨著自己的見聞而記錄。依據所聽所見，結集自己的語言。這是因為，離開了自己的心源，就沒有外在的境界；離開了外在的境界，也無法獲得內在的心。那些傳法的人，並不是將法授予他人，而是爲了創造殊勝的因緣，使他人自己領悟佛法。如果自己沒有產生領悟，就無法使他人覺悟。自己的領悟不是從他人那裡得來的，那麼他人的領悟難道不是自己產生的嗎？因此，結集和傳授佛法的人，都得到的是影像，而不是本質。因為沒有用自己的心去獲得他人的境界。由此可知，結集，乃是自己內心所變現的經典。至於傳授者，傳授的是自己內心所變現的法。得到的是影像而不是本質，仔細思考就可以明白。如果能夠經常善於分辨自己內心所顯現的景象，就能夠知道一切外在的自性並非真實的自性。這樣的人的知見，可以與佛相同。所說的法，與佛的教法沒有差異。因為領悟並進入了自覺的聖智之樂。 《寶性論》的偈頌說：『天上的美妙法鼓之聲，是依據各自的業力而產生的。諸佛說法，眾生是依據自己的業力而聽聞的。如同美妙的聲音遠離了功用之處的身心，使一切眾生遠離怖畏而獲得寂靜。佛的聲音也是這樣，遠離了功用之處的身心，使一切眾生得以證悟寂滅之道。』 又有一首偈頌說：『譬如在虛空中，降下具有八種功德的水，到達鹹水等不同的地方，產生種種不同的味道。如來的慈悲之云，降下具有八聖道的水，到達眾生的心中，產生種種不同的理解之味。』 解釋說：如同天鼓的聲音，應和著諸天所能理解的程度；又如龍王降雨，隨著世間能夠感應的因緣。證悟自己的法而各不相同，成就不同的味道而有所區別。佛法也是這樣，隨著見解的差異，於一乘佛法中開出諸乘佛法，從一法中分出多種法。《華嚴探玄記》中說：『緣起唯心門，這以上的一切差別教法，沒有不是唯心所顯現的。因此都以唯識為本體。』然而有兩種含義：一是本和影的相對，二是說和聽全部包含。
【English Translation】 English version To perform the eight-eloquence majestic sound. Those who hear it uphold what appears from their own minds. Like relying on appearances and forms, changes arise from the tip of a hair. The essence is already gone, but the image remains. The wise gather, each following their own perceptions. Based on what is heard and seen, they compile their own words. Indeed, apart from one's own mind-source, there is no external realm. Apart from the realm, there is no inner mind to be obtained. Those who transmit the Dharma do not bestow it upon others, but create excellent conditions for others to attain the Dharma themselves. If one's own understanding has not arisen, one cannot enlighten others. One's own understanding does not come from others; how can the understanding of others not arise from themselves? Therefore, those who compile and transmit receive the image, not the essence. Because there is no obtaining the realm of others with one's own mind. Thus, it is known that compilation is the scripture transformed by one's own mind. As for those who transmit, they transmit the Dharma transformed by their own mind. Obtaining the image, not the essence, can be understood through contemplation. If one can always skillfully distinguish what appears from one's own mind, one can know that all external natures are not true natures. This person's knowledge and views can be the same as the Buddha's. The Dharma spoken is no different from the Buddha's Dharma, because they have awakened and entered the bliss of self-aware sacred wisdom. The 'Ratnagotravibhāga' verse says: 'The sound of the heavenly wondrous Dharma drum arises according to one's own karma. When the Buddhas preach the Dharma, sentient beings hear it according to their own karma. Like the wondrous sound, far from the place of effort, body, and mind, it causes all sentient beings to be free from fear and attain tranquility. The Buddha's sound is also like this, far from the place of effort, body, and mind, it causes all sentient beings to attain the path of Nirvana.' Another verse says: 'For example, in the empty sky, rain falls with water of eight qualities, reaching places like salty abodes, producing various different flavors. The clouds of the Tathagata's compassion rain down water of the Eight Noble Paths, reaching the minds of sentient beings, producing various flavors of understanding.' The explanation says: Like the sound of the heavenly drum, corresponding to the extent of what the devas can understand; also like the Dragon King raining, following the conditions that the world can sense. Realizing one's own Dharma differently, achieving different flavors with distinctions. The Dharma is also like this, with differences in views, opening up various vehicles from the One Vehicle, dividing multiple Dharmas from one Dharma. The 'Huayan Tanxuan Ji' says: 'The principle of dependent origination is only mind. All the different teachings above are manifested by mind only. Therefore, they all take consciousness-only as their essence.' However, there are two meanings: first, the relativity of the original and the shadow; second, the complete inclusion of speaking and listening.
辯諸教。總有四句。一唯本無影。如小乘教。以無唯識義故。達摩多羅等諸論師。多立此義。二亦本亦影。如大乘始教。眾生心外佛有微妙色聲等法。由聞者善根增上緣力。擊佛利他種子為因。于佛智上。文義相生。為本性相教。由佛此教增上緣力。擊聞法者有流善根種子。聞者識上文義相生。為影像相教。三十唯識論頌云。展轉增上力。二識成決定。護法論師等。悉立此義。三唯影無本。如大乘終教。離眾生心。佛果無有色身音聲。事相功德。唯有如如及如如智。大悲大愿。為增上緣。彼所化根熟眾生。心中顯佛色聲說法。是故聖教。唯是眾生心中影像。故經偈云。一切諸如來。無有說佛法。隨其所應化。而為演說法。又偈云。如來法身不思議。無色無相無倫匹。示現色像為眾生。十方受化靡不見。如是非一。龍軍。堅慧。諸論師等。並立此義。四非本非影。如頓教中。非直心外無佛色等。眾生心內所顯之佛。亦當相空。以唯是識。無別影故。色等性離。無所有故。一切無言。無言亦無故。是故聖教。即是無教之教。如經頌云。如來不出世。亦無有涅槃。又密嚴經。明佛常在法界。無出世等。龍樹等宗。多立此義。此有四說。總為一教。圓融無礙。皆不相妨。以各聖教從淺至深。攝眾生故。思之可見。第二說聽全收
【現代漢語翻譯】 現代漢語譯本： 辯論諸教義，總共有四種說法。第一種是隻有本源而沒有影像，例如小乘教義，因為它不承認唯識的意義。達摩多羅（Dharmatrata，一位論師）等許多論師都支援這種觀點。 第二種是既有本源也有影像，例如大乘始教。在眾生的心外，佛陀具有微妙的色、聲等法。由於聽聞者善根增長的因緣之力，觸動了佛陀利他的種子作為因，在佛陀的智慧上，文字和意義相互產生，這被稱為本性相教。由於佛陀這種教法的增上緣之力，觸動了聽法者有漏善根的種子，在聽聞者的識上，文字和意義相互產生，這被稱為影像相教。《三十唯識論頌》中說：『輾轉增上力，二識成決定。』護法（Dharmapala，一位論師）論師等都支援這種觀點。 第三種是隻有影像而沒有本源，例如大乘終教。離開眾生的心，佛果沒有色身和音聲，也沒有事相功德，只有如如（Tathata，真如）和如如智。以大悲大愿作為增上緣，在那些根器成熟的眾生心中，顯現佛陀的色身、音聲和說法。因此，聖教只是眾生心中的影像。所以經中的偈頌說：『一切諸如來，無有說佛法，隨其所應化，而為演說法。』又有一偈說：『如來法身不思議，無色無相無倫匹，示現色像為眾生，十方受化靡不見。』這樣的例子不止一個。龍樹（Nagarjuna，一位論師）、堅慧（Drdhamati，一位論師）等論師都支援這種觀點。 第四種是非本源也非影像，例如頓教中，不僅心外沒有佛陀的色身等，眾生心中所顯現的佛陀，也應當是當體即空的。因為一切都只是識，沒有其他的影像。色等自性是空性的，一無所有。一切都無法用語言表達，甚至連『無法用語言表達』這個概念本身也是空的。因此，聖教就是無教之教。如經中的偈頌說：『如來不出世，亦無有涅槃。』另外，《密嚴經》（Ghanavyuha Sutra）說明佛陀常在法界，沒有出世等說法。龍樹等宗派大多支援這種觀點。 這四種說法，總的來說是一個教義，圓融無礙，彼此不相妨礙。因為各種聖教都是從淺到深，攝受眾生的。仔細思考就可以明白。第二種說法是說聽雙方都完全接受。
【English Translation】 English version: In debating various teachings, there are four statements in total. The first is that there is only the original source without any reflection, such as the teachings of the Hinayana, because it does not acknowledge the meaning of Vijnanavada (Consciousness-only). Dharmatrata (a commentator) and many other commentators uphold this view. The second is that there is both the original source and the reflection, such as the initial teachings of the Mahayana. Outside the minds of sentient beings, the Buddha possesses subtle forms, sounds, and other dharmas. Due to the power of the increasing conditions of the good roots of the listeners, the seed of the Buddha's altruism is triggered as the cause, and words and meanings arise on the Buddha's wisdom. This is called the Teaching of Essential Characteristics. Due to the increasing conditions of this teaching of the Buddha, the seeds of the defiled good roots of the listeners are triggered, and words and meanings arise on the consciousness of the listeners. This is called the Teaching of Reflected Characteristics. The 'Thirty Verses on Consciousness-Only' states: 'Through the power of mutual increase, the two consciousnesses become definite.' Dharmapala (a commentator) and other commentators all uphold this view. The third is that there is only the reflection without the original source, such as the final teachings of the Mahayana. Apart from the minds of sentient beings, the Buddha-fruit does not have a physical body or sound, nor does it have phenomenal merits. There is only Tathata (Suchness) and the wisdom of Suchness. Taking great compassion and great vows as increasing conditions, the Buddha's physical body, sound, and teachings appear in the minds of those sentient beings whose faculties are mature. Therefore, the holy teachings are merely reflections in the minds of sentient beings. Thus, a verse in the sutra says: 'All the Tathagatas do not preach the Dharma; they expound the Dharma according to what is appropriate for those who are to be transformed.' Another verse says: 'The Dharmakaya of the Tathagata is inconceivable, without form, without characteristics, without equal; it manifests forms for sentient beings, and all beings in the ten directions receive transformation and see it.' There are many such examples. Nagarjuna (a commentator), Drdhamati (a commentator), and other commentators all uphold this view. The fourth is neither the original source nor the reflection, such as in the Sudden Enlightenment teachings. Not only are there no Buddha's physical bodies, etc., outside the mind, but the Buddha manifested in the minds of sentient beings should also be empty in their very nature. Because everything is only consciousness, there is no separate reflection. The nature of form, etc., is emptiness, and there is nothing to be grasped. Everything is beyond words, and even the concept of 'beyond words' is empty. Therefore, the holy teachings are the teachings of no-teaching. As a verse in the sutra says: 'The Tathagata does not appear in the world, nor is there Nirvana.' Furthermore, the Ghanavyuha Sutra (Dense Array Sutra) explains that the Buddha is always present in the Dharmadhatu (realm of reality), without appearance in the world, etc. The schools of Nagarjuna and others mostly uphold this view. These four statements, in general, constitute one teaching, perfectly harmonized and unobstructed, without contradicting each other. Because the various holy teachings are all from shallow to deep, embracing sentient beings. This can be understood through careful consideration. The second statement means that both the speaker and the listener fully accept the teachings.
者。亦四句。一離佛心外無所化眾生。況所說教。是故唯是佛心所顯。此義云何。謂諸眾生無別自體。攬如來藏以成眾生。然此如來藏。即是智證為自體。是故眾生舉體。總在佛智心中。經頌云。諸佛悉了知。一切從心轉。又云。如來菩提身中。悉見一切眾生髮菩提心成等正覺。乃至見一切眾生皆已寂滅。亦復如是。皆悉一性。以無性故。又頌云。三世一切劫。佛剎及諸法。諸根心心法。一切虛妄法。於一佛身中。此法皆悉顯。是故離佛心智。無一法可得。二總在眾生心中。以離眾生。無別佛德故。此義云何。謂佛證於眾生心中真如成佛。亦以始覺同本覺故。是故總在眾生心中。從體起用。應化身時。即是眾生心中真如用大。更無別佛。三隨一聖教全唯二心。以前二說不相離故。謂眾生心內佛。為佛心中眾生說法。佛心中眾生。聽眾生心中佛說法。如是全收。說聽無礙。是謂甚深唯識道理。四或彼聖教俱非二心。以兩俱形奪不併顯故。雙融二位無不泯故。謂佛心中眾生無聽者故。眾生心中佛無說者故。兩俱雙辯二相盡故。經云。夫說法者。無說無示。其聽法者。無聞無得。又經頌云。眾生所生不是生。亦無流轉生死中。又經頌云。如來不說法。亦不度眾生等。是故此四於一聖教圓融無礙。方為究竟。華嚴演義問云。生
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佛約體雖同。相用自別。豈得全同。釋云。從體起用。用不異體。體既眾生之體。用豈離於眾生。故依體起用。即是眾生心中真如用大。更無別佛。若爾。起信論中已有此義。何以獨明華嚴為別教耶。釋云。起信雖明始覺本覺不二體相用三大攸同。而是自心各各修證。不言生佛二互全收。是則用起信之文。成華嚴之義。又說聽全收。生佛相在者。略舉二喻。一者。如一明鏡。師弟同對說聽。以師取之。即是師鏡。弟子取之。是弟子鏡。鏡喻一心。師弟喻生佛。是謂弟子鏡中和尚。為和尚鏡中弟子說法。和尚鏡中弟子。聽弟子鏡中和尚說法。諸有知識。請詳斯喻。此喻猶恐未曉。又如水乳和同一處。而互為能和所和。且順說聽。以能和為說。所和為聽。且將水喻于佛。乳喻眾生。應言乳中之水。和水中之乳。水中之乳。受乳中之水。雖同一味。能所宛然。雖能所宛然。而互相在。相遍相攝。思以準之。又眾生心中佛者。此明眾生稱性普周。而佛不壞相在眾生心內。言為佛心中眾生說法者。此明佛心稱性普周。而眾生不壞相在佛心內也。更無別理。但說聽之異耳。是知一切眾生語言。皆法輪正體。若離眾生言說。即佛無所說。先德云。若離方言。佛則無說。聖人無心。以萬物心為心。聖人無身。亦以萬物身為身。即知聖人
【現代漢語翻譯】 現代漢語譯本 佛的本體雖然相同，但表現和作用各自不同，怎麼能完全相同呢？解釋說：從本體產生作用，作用不異於本體。本體既然是眾生的本體，作用怎麼能脫離眾生呢？所以，依據本體產生作用，就是眾生心中真如的作用廣大，沒有另外的佛。如果這樣，在《起信論》（《大乘起信論》）中已經有這個意思了，為什麼唯獨說明《華嚴經》是別教呢？解釋說：《起信論》雖然闡明了始覺（最初的覺悟）和本覺（本來的覺悟）不二，本體、相狀、作用三大方面相同，但是各自在自己的心中修行證悟，沒有說佛和眾生相互完全包含。這樣就是用《起信論》的文句，成就《華嚴經》的義理。又說聽法和說法相互完全包含，佛和眾生相互存在，這裡略舉兩個比喻。一是，像一面明鏡，師父和弟子共同面對，師父取用這面鏡子，就是師父的鏡子，弟子取用這面鏡子，就是弟子的鏡子。鏡子比喻一心，師父和弟子比喻佛和眾生。這就是說弟子的鏡子中有和尚，為和尚的鏡子中的弟子說法，和尚的鏡子中有弟子，聽弟子的鏡子中的和尚說法。各位有知識的人，請詳細思考這個比喻。這個比喻恐怕還不能理解，又如水和乳混合在一起，互相作為能和合的和所和合的。且順著說法和聽法來說，以能和合的為說法，所和合的為聽法。且用水比喻佛，用乳比喻眾生，應該說乳中的水，和合水中的乳，水中的乳，接受乳中的水，雖然同一種味道，能和所仍然分明。雖然能和所仍然分明，但是互相存在，互相遍及，互相攝受，思考並以此類推。又說眾生心中的佛，這是說明眾生本性周遍，而佛不壞滅地存在於眾生心中。說為佛心中的眾生說法，這是說明佛心本性周遍，而眾生不壞滅地存在於佛心中啊。沒有另外的道理，只是說法和聽法的不同罷了。由此可知一切眾生的語言，都是法輪的正體。如果離開眾生的言說，佛就沒有什麼可說的。先德說：『如果離開方言，佛就沒有什麼可說。』聖人沒有自己的心，以萬物的心為心；聖人沒有自己的身，也以萬物的身為身。由此可知聖人
【English Translation】 English version Although the essence of Buddha (Fo) is the same, its manifestations and functions are distinct. How can they be entirely identical? It is explained: From the essence arises function, and function is not different from essence. Since the essence is the essence of all sentient beings, how can the function be separate from sentient beings? Therefore, according to the essence, the function arises, which is the great function of Suchness (Zhenru) in the minds of sentient beings. There is no other Buddha. If so, the Awakening of Faith (Qixin Lun) already contains this meaning. Why is it exclusively stated that the Flower Garland Sutra (Hua Yan Jing) is a distinct teaching? It is explained: Although the Awakening of Faith clarifies that initial enlightenment (Shijue) and original enlightenment (Benjue) are not two, and that essence, characteristics, and function are the same in three aspects, it is each individual cultivating and realizing within their own mind. It does not say that Buddha and sentient beings mutually and completely contain each other. Thus, using the words of the Awakening of Faith completes the meaning of the Flower Garland Sutra. Furthermore, it is said that listening and speaking completely contain each other, and that Buddha and sentient beings exist within each other. Here, two metaphors are briefly given. First, like a clear mirror, teacher and disciple face it together. When the teacher uses the mirror, it is the teacher's mirror; when the disciple uses it, it is the disciple's mirror. The mirror is a metaphor for one mind, and the teacher and disciple are metaphors for Buddha and sentient beings. This means that the disciple's mirror contains the abbot (Heshang), who is speaking Dharma (Shuo Fa) to the disciple in the abbot's mirror, and the abbot's mirror contains the disciple, who is listening to the abbot speaking Dharma in the disciple's mirror. All those with knowledge, please contemplate this metaphor in detail. If this metaphor is still not understood, consider another example: like water and milk mixed together in one place, mutually acting as the one who mixes and the one who is mixed. Following the order of speaking and listening, the one who mixes is the speaker, and the one who is mixed is the listener. Let water be a metaphor for Buddha and milk be a metaphor for sentient beings. It should be said that the water in the milk mixes with the milk in the water, and the milk in the water receives the water in the milk. Although they are of the same taste, the mixer and the mixed are still distinct. Although the mixer and the mixed are distinct, they exist within each other, pervade each other, and embrace each other. Think about it and apply this analogy. Furthermore, 'the Buddha in the minds of sentient beings' means that the nature of sentient beings is universally complete, and the Buddha exists without decay within the minds of sentient beings. 'Speaking Dharma to the sentient beings in the mind of Buddha' means that the nature of the Buddha's mind is universally complete, and the sentient beings exist without decay within the mind of Buddha. There is no other principle, only the difference between speaking and listening. From this, it is known that the language of all sentient beings is the true body of the Dharma wheel (Falun). If one separates from the speech of sentient beings, then the Buddha has nothing to say. An ancient virtuous one said: 'If one separates from local languages, the Buddha has nothing to say.' The sage has no mind of his own, but takes the minds of all things as his mind; the sage has no body of his own, but takes the bodies of all things as his body. From this, it is known that the sage
無言。亦以萬物言為言矣。華嚴論云。一切凡聖境界莊嚴果報。以為教體。此乃見境發心。不待說故。見惡厭之。見善樂之。總能起善故。又一切法無非佛事故。又以一切法自性清凈以為教體。以觀察力心契自相應故。不待說故。又以行住坐臥四威儀以為教體。見敬發心。不待語故。肇論云。為莫之大。故乃反於小成。施莫之廣。故乃歸於無名。何謂小成。通百千恒沙之法門。在毛頭之心地。何謂無名。形教遍於三千。無名相之可得。故須宗說雙通。方成師匠。所以經偈云。宗通自修行。說通示未悟。真覺大師云。宗亦通。說亦通。定慧圓明不滯空。宗通是定。說通是慧。則宗說兼暢定慧雙明。二義相成。闕一不可。如法華經云。定慧力莊嚴。以此度眾生。又昔人頌云。說通宗不通。如日被云朦。宗通說亦通。如日處虛空。故知。若先了宗。說則無過。故法華序品偈云。又見諸菩薩。知法寂滅相。各于其國土。說法求佛道。又凡有詮表形於言教者。皆是明心。不詮余法。或言廣大自在。此約德相以明心。或言寂滅無為。此約離過以明心。乃至或說事。是心之事。或說理。是心之理。故云千經萬論。皆是言心。豈止宗鏡耶。如法華經云。為一大事因緣故出現於世。凡言大者。莫越於心。於五大之中虛空最大。尚為心之所
含。故首楞嚴經云。空生大覺中。如海一漚發。又云。寂照含虛空。此大非對數量稱大。又非形待稱大。故云一大事。又此一非一。如法句經頌云。森羅及萬像。一法之所印。一亦不為一。為欲破諸數。是知諸佛出世。祖師西來。皆明斯旨。非為別事矣。起信鈔云。一心該於萬有。萬有不出一心者。此但意在出體。不在收于萬法。恐存物外之見。故總該之。然諸教中。皆說萬法一心。而淺深有異。今約五教。略而辯之。一愚人法聲聞教。假說一心。謂世出世間染凈等法。皆由心造業之所感故。若推徴。則一心之義不成。以立前境。故云假說。二大乘權教。明異熟賴耶以為一心。三界萬法唯識變故。三終教。說如來藏以為一心。識境諸法皆如夢故。四頓教。泯絕染凈以說一心。為破諸數假名故。五圓教。總該萬有以為一心。事理本末無別異故。如上所說。前淺后深。淺不至深。深必該淺。所以宗鏡雖備引五教一心證明。唯指歸圓教一心。總攝前故。又如鈔云。一心為如來所說法之根本者。蓋緣如來依此一心而成就故。是則信解行證。皆依此心。從微至著。未嘗離此。若離於心得成佛者。無有是處。離此有說者。皆外道教也。所以起信論云。所言法者。謂眾生心。是心則攝一切世間出世間法。依於此心。顯示摩訶衍義。疏
釋云。辯法功能。以其此心體相無礙。染凈同依。隨流返流。唯轉此心。是故惹隨染成於不覺。則攝世間法。若不變之本覺。及返流之始覺。則攝出世間法。此猶約生滅門中辯。若約真如門者。則镕融含攝。染凈不殊。如上所指。盡理無過。然一切染凈之法。法無自立。唯心所轉。是知因心成法。法豈非心。所依既全是心。能依何得有異。以能依從所依起故。如波從水起。器自金成。本末皆同。體用無際。法苑義林雲。遍詳諸教。所說一切唯識。不過五種。一境唯識。阿毗達磨經頌云。鬼傍生人天。各隨其所應。等事心異故。許義非真實。如是等文。但說唯識所觀境者。皆境唯識。二教唯識。由自心執著等頌。皆教唯識。三理唯識。三十頌云。是諸識轉變。分別所分別。由此彼皆無。故一切唯識。如是成立唯識道理。皆理唯識。四行唯識。菩薩于定位等頌。四種尋思如實等。皆行唯識。五果唯識。佛地經言。大圓鏡智。諸處境識皆于中現。又如來功德莊嚴經頌云。如來無垢識。是凈無漏界。解脫一切障。圓鏡智相應。如是諸說。唯識得果。皆果唯識。此中所說境教理行果等。五種唯識。總攝一切唯識皆盡。然諸教中就義隨機。于境唯識種種異說。或依所執以辯唯識。楞伽經頌云。由自心執著。心似外境現。以彼境非有
【現代漢語翻譯】 釋義：辨別法的功用，在於此心本體和現象之間沒有阻礙，染污和清凈都依存於它。順著流勢或逆著流勢，都只是轉變這個心。因此，如果順著染污，就會形成不覺，從而攝取世間法；如果不改變本覺，以及逆流而上的始覺，就會攝取出世間法。這就像在生滅門中辨別一樣。如果從真如門來說，那麼一切都融為一體，染污和清凈沒有區別，就像上面所說的，窮盡真理也不過如此。然而，一切染污和清凈的法，法本身沒有自主性，都由心所轉變。由此可知，因心而成就法，法難道不是心嗎？所依的完全是心，能依的怎麼會有不同呢？因為能依是從所依產生的，就像波浪從水產生，器皿由金子做成一樣，本和末都是相同的，本體和作用沒有邊際。《法苑義林》中說，詳細考察各種教義，所說的一切唯識，不過五種：一是境唯識（percept-only, 指唯有識所觀之境），《阿毗達磨經》的偈頌說：『鬼、傍生、人、天，各自隨著他們所應得的，同樣的事物，心卻不同，所以說義不是真實的。』像這樣的經文，只是說唯識所觀的境，都是境唯識。二是教唯識（doctrine-only, 指唯有教義是識），由自心執著等偈頌，都是教唯識。三是理唯識（reason-only, 指唯有道理是識），《三十頌》說：『這是各種識的轉變，分別所分別，由此彼皆無，所以一切唯識。』像這樣成立唯識道理的，都是理唯識。四是行唯識（practice-only, 指唯有修行是識），菩薩在定位等偈頌，四種尋思如實等，都是行唯識。五是果唯識（fruition-only, 指唯有結果是識），《佛地經》說：『大圓鏡智，各種處境的識都在其中顯現。』又如《如來功德莊嚴經》的偈頌說：『如來無垢識，是清凈無漏的境界，解脫一切障礙，與圓鏡智相應。』像這些說法，唯識得到結果，都是果唯識。這裡所說的境、教、理、行、果等五種唯識，總攝一切唯識都包括在內了。然而，各種教義中，就義理隨機應變，對於境唯識有種種不同的說法，或者依據所執著來辨別唯識。《楞伽經》的偈頌說：『由自心執著，心好像外境顯現，因為那境不是真實的。』
【English Translation】 Explanation: The function of distinguishing the Dharma lies in the unobstructed nature between the essence and phenomena of this mind, where defilement and purity both depend. Whether flowing with the current or against it, it is only the transformation of this mind. Therefore, if one follows defilement, it will lead to ignorance, thereby encompassing the mundane Dharma; if one does not change the original enlightenment (本覺, benjue) and the initial enlightenment (始覺, shijue) that goes against the current, it will encompass the supramundane Dharma. This is like distinguishing within the realm of birth and death. If speaking from the perspective of Suchness (真如, zhenru), then everything is integrated, and there is no difference between defilement and purity, just as mentioned above, exhausting the truth is nothing more than this. However, all defiled and pure Dharmas have no autonomy of their own; they are all transformed by the mind. From this, it can be known that the Dharma is accomplished because of the mind; is the Dharma not the mind? Since what is relied upon is entirely the mind, how can what relies be different? Because what relies arises from what is relied upon, just as waves arise from water, and vessels are made from gold, the origin and the end are the same, and the essence and function are boundless. The Fayuan Yilin says that after examining various teachings in detail, all that is said about Consciousness-Only (唯識, Weishi) is no more than five types: First, Object-Only (境唯識, Jing Weishi, refers to only the object contemplated by consciousness), the verse in the Abhidharma Sutra says: 'Ghosts, animals, humans, and gods, each according to what they deserve, the same thing, but different minds, so it is said that the meaning is not real.' Texts like these, which only speak of the object contemplated by Consciousness-Only, are all Object-Only. Second, Doctrine-Only (教唯識, Jiao Weishi, refers to only the doctrine being consciousness), verses such as 'due to one's own mind clinging' are all Doctrine-Only. Third, Reason-Only (理唯識, Li Weishi, refers to only the reason being consciousness), the Thirty Verses say: 'These are the transformations of various consciousnesses, distinguishing what is distinguished, because of this, they are all non-existent, so everything is Consciousness-Only.' Establishing the reasoning of Consciousness-Only like this is all Reason-Only. Fourth, Practice-Only (行唯識, Xing Weishi, refers to only the practice being consciousness), verses such as 'Bodhisattvas in samadhi' and 'the four kinds of contemplation as they truly are' are all Practice-Only. Fifth, Fruition-Only (果唯識, Guo Weishi, refers to only the result being consciousness), the Buddha-bhumi Sutra says: 'The Great Perfect Mirror Wisdom, the consciousnesses of various situations all appear within it.' Furthermore, the verse in the Tathāgata Guṇālaṃkāra Sutra says: 'The Tathāgata's undefiled consciousness is a pure, unconditioned realm, free from all obstacles, corresponding to the Perfect Mirror Wisdom.' These statements, where Consciousness-Only attains results, are all Fruition-Only. The five types of Consciousness-Only mentioned here, such as object, doctrine, reason, practice, and fruition, encompass all Consciousness-Only completely. However, within various teachings, the meaning varies according to circumstances, and there are various different statements regarding Object-Only, or distinguishing Consciousness-Only based on what is clung to. The verse in the Laṅkāvatāra Sūtra says: 'Due to one's own mind clinging, the mind appears like an external object, because that object is not real.'
。是故說唯心。但依執心虛妄現故。或依有漏以明唯識。華嚴經云。三界唯心。就於世間說唯識故。或依所執及隨有為。以辯唯識。三十頌云。由假說我法。有種種相轉。彼依識所變。依識自體起。或依有情以辯唯識。無垢稱經云。心清凈故。有情清凈。心雜染故。有情雜染。或依一切無有諸法。以辯唯識。解深密經云。諸識所緣。唯識所現。或隨指事以辯唯識。阿毗達磨論。引契經頌云。鬼傍生人天。各隨其所應。隨指一事辯唯識故。如是等說無量教門。類攝諸教理義盡者。唯第五教。總說一切為唯識故。乃至辯名離合會釋者。離者別也。合者同也。諸經論各各別說諸觀等名。今合解云。但是唯識之差別義。非體異也。一名有三十二類。華嚴等經中遮境唯識。名為唯心。辯中邊論。遮邊執路。名為中道。般若經中明簡擇性。名為般若。法華經中明究竟運載。名曰一乘。此之四名。通能所觀。若約真俗境觀者。正智唯真。加行后得。並通真俗。若言證者。后得唯俗。勝鬘經中。遮余虛妄。名一實諦。顯法根本。亦名一依。由空而證。又是空性。亦名為空。彰異出纏。顯攝佛德。佛從中出。名如來藏。明體不染貞實法性。名自性清凈心。功德自體。亦名法身。能出四乘。能入二乘。亦名一乘。與法華一乘別。無垢稱經。
遮理有差別。名不二法門。大慧經中。表無起盡。亦名不生不滅。涅槃經中。彰法身因。多名佛性。離縛解脫。亦名涅槃。楞伽經中。表離言說。名不思議。瑜伽等中。顯不可施設。名非安立。攝大乘等。顯此遍常等。名圓成實。對法論等。明非妄倒。名曰真如。此之十五類名。唯所觀理。唯真智境。恐文繁廣。略舉爾所。非更無也。謂諸法界。法性。不虛妄性。不變異性。平等性。離生性。法定。法住。法位。真際。虛空界。無我。勝義不思議界等。乃至瑜伽論中。施設非施設淺深異故。名為安立非安立諦。即勝鬘經有作四聖諦。無作四聖諦。涅槃經中。亦名勝義世俗二諦。乃至解深密等。顯一切法有無事理種類差別。名為三性。顯三俱無遍計所執。亦名三無性。又瑜伽等中。明離系之方便。亦名三解脫門。表印深理。名三無生忍。大智度論。顯示差別。名四悉檀。諸論以後觀細。亦名四如實智。仁王經中位別印可。亦名五忍。如是一切。雖異名說。皆是此中唯識境智差別名也。又或說因果體。俱一識作用。成多。一類菩薩義。或因果俱說二。抉擇分中有心地說。謂本識及轉識。或唯因說三。辯中邊論頌云。識生變似義。有情我及了。或因果俱說三。三十唯識論云。謂異熟思量。及了別境識。多異熟性。故偏說之。
【現代漢語翻譯】 現代漢語譯本 這些名稱在所詮釋的道理上有差別，名為『不二法門』。《大慧經》中，表示無始無終，也叫做『不生不滅』。《涅槃經》中，彰顯法身之因，多稱為『佛性』（Buddha-nature）。離開束縛得到解脫，也叫做『涅槃』（Nirvana）。《楞伽經》中，表示離於言語，名為『不可思議』。在《瑜伽師地論》等論著中，顯示不可施設，名為『非安立』。《攝大乘論》等論著中，顯示此為普遍常在等，名為『圓成實』。《對法論》等論著中，闡明並非虛妄顛倒，名為『真如』（Tathata）。這十五類名稱，都只是所觀的道理，只是真實智慧的境界。恐怕文字繁多，略舉這些，並非僅有這些。所謂的諸法界（Dharmadhatu）、法性（Dharmata）、不虛妄性、不變異性、平等性、離生性、法定、法住、法位、真際（Bhuta-koti）、虛空界、無我（Anatta）、勝義不可思議界等，乃至《瑜伽師地論》中，由於施設與非施設的深淺不同，名為安立諦與非安立諦。即《勝鬘經》中有作四聖諦與無作四聖諦。《涅槃經》中，也名為勝義諦與世俗諦二諦。乃至《解深密經》等，顯示一切法在有無事理種類上的差別，名為三性（Trisvabhava）。顯示三性都無，即遍計所執性，也名為三無性。又《瑜伽師地論》等中，闡明脫離繫縛的方便，也名為三解脫門。表示印證甚深道理，名為三無生忍。《大智度論》顯示差別，名為四悉檀。諸論以後觀細微，也名為四如實智。《仁王經》中，按位別印可，也名為五忍。像這樣的一切，雖然用不同的名稱來說，都是此中唯識的境界與智慧的差別名稱。 又或者說因果的體性，都是一個識的作用，成就多種。這是一類菩薩的觀點。或者因果都說是二，在《抉擇分》中有心地說，即本識（Mula-vijnana）及轉識（Pravrtti-vijnana）。或者只說因是三，《辯中邊論》的頌詞說：『識生變似義，有情我及了。』或者因果都說是三，《三十唯識論》說：『謂異熟思量，及了別境識。』因為多是異熟性，所以偏重說它。
【English Translation】 English version These names have differences in the principles they interpret, and are called 'Non-duality Dharma Gate'. In the Mahamati Sutra, it represents no beginning and no end, and is also called 'Non-arising and Non-ceasing'. In the Nirvana Sutra, it highlights the cause of the Dharmakaya (Dharma-body), and is often called 'Buddha-nature'. Leaving bondage and attaining liberation is also called 'Nirvana'. In the Lankavatara Sutra, it represents being apart from words, and is called 'Inconceivable'. In the Yoga-bhumi, etc., it shows that it cannot be established, and is called 'Non-establishment'. In the Mahayana-samgraha, etc., it shows that this is universally constant, etc., and is called 'Perfected Reality'. In the Abhidharma, etc., it clarifies that it is not false or inverted, and is called 'Suchness' (Tathata). These fifteen types of names are only the principles to be observed, only the realm of true wisdom. Fearing that the text is too lengthy, I have briefly listed these, but there are not only these. The so-called Dharmadhatu (Dharma-realm), Dharmata (Dharma-nature), non-falsity, non-changeability, equality, non-birth, Dharma-fixed, Dharma-abiding, Dharma-position, Bhuta-koti (Reality-limit), space-realm, Anatta (non-self), Supreme Meaning Inconceivable Realm, etc., and even in the Yoga-bhumi, because of the different depths of establishment and non-establishment, they are called established truth and non-established truth. That is, the Srimala Sutra has the Four Noble Truths with action and the Four Noble Truths without action. In the Nirvana Sutra, they are also called the Two Truths of Supreme Meaning and Conventional Truth. Even in the Samdhinirmocana Sutra, etc., it shows the differences in the existence, non-existence, affairs, principles, and types of all dharmas, and is called the Three Natures (Trisvabhava). Showing that all three natures are non-existent, that is, the Parikalpita-svabhava (completely conceptualized nature), is also called the Three Non-natures. Also, in the Yoga-bhumi, etc., it clarifies the means of escaping bondage, and is also called the Three Doors of Liberation. Representing the seal of profound truth, it is called the Three Non-origination Endurances. The Mahaprajnaparamita-sastra shows the differences, and is called the Four Siddhanthas. The treatises later view the subtle, and are also called the Four Real Wisdoms. In the Benevolent Kings Sutra, it is approved by position, and is also called the Five Endurances. All of these, although spoken with different names, are all different names for the realm and wisdom of Vijnapti-matrata (Consciousness-only) in this. Or it is said that the nature of cause and effect is all the function of one consciousness, achieving many. This is the view of a class of Bodhisattvas. Or both cause and effect are said to be two, and in the Viniścaya-saṃgrahaṇī, there is the mind-ground saying, that is, the Mula-vijnana (root consciousness) and the Pravrtti-vijnana (evolving consciousness). Or only the cause is said to be three, the verse of the Madhyantavibhaga-karika says: 'Consciousness arises and transforms like meaning, sentient beings, self, and understanding.' Or both cause and effect are said to be three, the Thirty Verses on Consciousness-only says: 'Namely, Vipaka (resultant), Manas (thinking), and Vijnana (consciousness) that distinguishes objects.' Because it is mostly of Vipaka nature, it is emphasized.
阿陀那名。理通果。或唯果說。四佛地經等。說四智品。或因果俱說(此處闕第五義。諸本皆無)六隨順小乘經中說六識。或因果俱說七。諸教說七心界。或因果俱說八。謂八識。或因果合說九。楞伽經第九頌云。八九種種識。如水中諸波。此依無相論同性經中。彼取真如為第九識。真一俗八二合說故。今取凈位第八本識。以為第九。染凈本識各別論故。所依本故。第九複名阿末羅識故。第八染凈別說。以為九也。如是所說。諸識差別。一往而論。依成唯識論云。八識自性。不可言定異。因果性故。無定性故。如水波故。亦非定一。行相所依緣。相應異故。起滅異故。熏習異故。楞伽經頌云。心意識八種。俗故相有別。真故相無別。相所相無故。如是一切識類差別。名為唯識。此幻性識。若加行觀。唯共非自。若后得觀。自相觀。一一依他。各各證故。如上所引。是知諸佛所證。菩薩所修。若教若理。若因若果。若行若位。乃至世間出世間。一切萬法。無有纖毫一法不是心者。宗鏡大旨。見聞信向之者。如寶印所印。明鏡所照。可永絕纖疑矣。但一切毛道異生。或居不定聚者。習性易染。猶如白絲。如孟子云。人性猶湍水。決東則東。決西則西。猶如尺蠖。食黃而身黃。食蒼而身蒼。且八識藏中。十法界種子具有。隨
【現代漢語翻譯】 現代漢語譯本： 阿陀那（Ādāna，執持識）這個名稱，從理上來說是果位。或者只從果位上說，如《四佛地經》等，說到四智品。或者因果都說。六，隨順小乘的經中說到六識。或者因果都說。七，各種教義說到七心界。或者因果都說。八，指八識。或者因果合起來說九，如《楞伽經》第九頌說：『八九種種識，如水中諸波。』這是依據無相論和《同性經》中的說法，他們取真如為第九識，因為真如一和俗諦八合起來說。現在我們取清凈位的第八本識作為第九識，因為染污和清凈的本識是分別論述的，因為它是所依的根本。第九識又名阿末羅識（Amala-vijñāna，無垢識），所以第八識的染污和清凈分別來說，就成了九識。以上所說的各種識的差別，總的來說，依據《成唯識論》所說：八識的自性，不可說是一定的差異，因為是因果的性質，沒有定性，就像水波一樣。也不是一定相同，因為行相、所依、所緣、相應各不相同，生起和滅亡不同，熏習也不同。《楞伽經》的頌說：『心意識八種，俗故相有別，真故相無別，相所相無故。』像這樣一切識類的差別，名為唯識。這種幻性的識，如果用加行觀來觀察，是唯共而非自。如果用后得觀來觀察，是自相觀，一一依他，各自證得。如上面所引用的，可知諸佛所證悟的，菩薩所修行的，無論是教義還是理，無論是因還是果，無論是行還是位，乃至世間和出世間的一切萬法，沒有絲毫一法不是心所顯現的。宗鏡的大旨，見聞信向的人，就像被寶印所印，被明鏡所照，可以永遠斷絕細微的疑惑了。但是一切毛道異生，或者居住在不定聚中的人，習性容易被染污，就像白絲一樣。如孟子所說：人性就像湍急的水流，決開向東就向東流，決開向西就向西流。就像尺蠖一樣，吃黃色的東西身體就變成黃色，吃青色的東西身體就變成青色。而且八識藏中，具有十法界的種子，隨
【English Translation】 English version: The name Ādāna (grasping consciousness) is, in terms of principle, the fruition. Or it is spoken of solely in terms of fruition, as in the Four Buddha Lands Sutra and others, which speak of the four wisdom qualities. Or both cause and effect are spoken of. Six, in sutras that accord with the Hinayana, the six consciousnesses are spoken of. Or both cause and effect are spoken of. Seven, various teachings speak of the seven mind realms. Or both cause and effect are spoken of. Eight, referring to the eight consciousnesses. Or cause and effect are combined to speak of nine, as in the ninth verse of the Laṅkāvatāra Sūtra: 'The eight and nine various consciousnesses are like waves in water.' This is based on the non-characteristic theory and the Sameness Sutra, where they take Suchness as the ninth consciousness, because the one Suchness and the eight mundane truths are combined. Now we take the eighth fundamental consciousness in its pure state as the ninth consciousness, because the defiled and pure fundamental consciousnesses are discussed separately, because it is the fundamental basis. The ninth consciousness is also called Amala-vijñāna (immaculate consciousness), so the defiled and pure aspects of the eighth consciousness are spoken of separately, thus becoming nine consciousnesses. The differences between the various consciousnesses mentioned above, generally speaking, according to the Vijñaptimātratāsiddhi, the nature of the eight consciousnesses cannot be said to be definitely different, because they are of a causal nature and have no fixed nature, like water waves. Nor are they definitely the same, because their characteristics, bases, objects, and associations are different, their arising and ceasing are different, and their conditioning is different. The verse in the Laṅkāvatāra Sūtra says: 'Mind, thought, and consciousness, eight kinds, are different in appearance because of the mundane, but not different in appearance because of the true, because there is no appearance or that which is appeared to.' All such differences in the categories of consciousness are called Vijñaptimātra (consciousness-only). This illusory consciousness, if observed with progressive practice, is only common and not self. If observed with subsequent attainment, it is an observation of self-characteristics, each relying on others, each attaining individually. As quoted above, it can be known that what the Buddhas realize, what the Bodhisattvas cultivate, whether it is doctrine or principle, whether it is cause or effect, whether it is practice or stage, even all the myriad dharmas of the mundane and supramundane, there is not a single dharma that is not manifested by the mind. The great purpose of the Mirror of the Zen School, for those who see, hear, believe, and aspire, is like being stamped by a precious seal, illuminated by a bright mirror, and can forever cut off subtle doubts. But all sentient beings in the hair pores, or those who dwell in the uncertain group, their habits are easily defiled, like white silk. As Mencius said: Human nature is like rushing water, if you breach it to the east, it flows east, if you breach it to the west, it flows west. Like a looper caterpillar, if it eats yellow, its body becomes yellow, if it eats green, its body becomes green. Moreover, in the storehouse of the eight consciousnesses, the seeds of the ten dharma realms are present, following
所聞法。即發起現行。若聞宗鏡之文。即熏起佛乘種子。然須染神入心。窮源見性。不俟耳入口出。但記浮言。如荀卿子云。君子之學。入乎神。著乎心。布乎四支。動靜皆可為法。小人之學。入乎耳。出乎口。口耳之間則四寸耳。何足美七尺之軀者也。
問。十方諸佛無盡教海。廣大無邊。云何於十帙之中。而言搜盡。
答。若歷事廣分。言過無窮之教海。若撮其妙旨。理盡百卷之要文。一言已達其原。況乎十帙。以無量經教。皆是一心。所以法華經云。種種言詞。演說一法。如傅大士行路難云。君不見。心相微細最奇精。非作非緣非色名。雖復恬然非有相。若凡若聖己之靈。此靈無形而常應。雖復常應實無形。心性無來亦無去。緣慮流轉實無停。正覺覺此真常覺。方便鹿苑制尊經。又云。能知此心無隔礙。生死虛妄不能羈。而此一心皆悉具。八萬四千諸律儀。思益經云。譬如大火。一切諸焰皆是燒相。如是諸善男子。所說法。皆入法性。故知一切凡聖所有言說。皆入宗鏡之中。終無異法。所以經偈云。粗言及細語。皆歸第一義。乃至前後橫豎之說。廣略之文。一一皆為引入第一義中。若實入其中。則佛法皆平現。不用記一字。念盡一切經。不用解一法。會盡無邊義。不用說一句。常轉正法輪。不用舉
【現代漢語翻譯】 現代漢語譯本 所聽聞的佛法，立即發起實際行動。如果聽聞《宗鏡錄》的文字，就能熏習並生起成佛的種子。然而必須深入理解，用心體會，窮究根源，徹見本性。不要只是讓佛法從耳朵進去，從口裡出來，只記住一些表面的言辭。正如荀卿（荀子）所說，君子的學習，進入到精神層面，紮根于內心，遍佈於四肢，一舉一動都可以成為法則。小人的學習，從耳朵進去，從口裡出來，口和耳朵之間只有四寸的距離罷了，這又有什麼值得讚美的七尺之軀呢？
問：十方諸佛無盡的教法，廣大無邊，為什麼在十帙（帙：書套）之中，就說已經蒐羅窮盡了呢？
答：如果歷數事相，廣泛地分別，那麼言語超過無窮的教海。如果抓住其中的精妙要旨，道理就窮盡在百卷的重要文章之中。一句話已經表達了它的根源，更何況是十帙呢？因為無量的經教，都是一心所顯現。所以《法華經》說：『種種言詞，演說一法。』如同傅大士的《行路難》所說：『你沒看見嗎？心相微細最奇精，非作非緣非色名。雖復恬然非有相，若凡若聖己之靈。此靈無形而常應，雖復常應實無形。心性無來亦無去，緣慮流轉實無停。正覺覺此真常覺，方便鹿苑制尊經。』又說：『能知此心無隔礙，生死虛妄不能羈。而此一心皆悉具，八萬四千諸律儀。』《思益經》說：『譬如大火，一切諸焰皆是燒相。如是諸善男子，所說法，皆入法性。』所以知道一切凡夫聖人所有的言說，都進入《宗鏡錄》之中，終究沒有不同的佛法。所以經中的偈頌說：『粗言及細語，皆歸第一義。』乃至前後橫豎的說法，廣略的文章，一一都是爲了引入第一義之中。如果真正進入其中，那麼佛法就全部顯現，不用記住一個字，就念盡一切經。不用理解一個法，就領會無邊的意義。不用說一句話，就常轉正法輪。不用舉動。
【English Translation】 English version The Dharma that is heard immediately initiates actual practice. If one hears the text of the Zong Jing Lu (Compendium of Mirrors), it cultivates and awakens the seeds of the Buddha-vehicle. However, it is necessary to deeply understand it, absorb it into the mind, exhaustively explore its source, and see one's nature. Do not merely let the Dharma enter through the ears and exit through the mouth, only remembering superficial words. As Xun Qing (Xunzi) said, 'The learning of a gentleman enters the spirit, settles in the heart, and spreads throughout the four limbs; every movement and stillness can become a law. The learning of a petty person enters through the ears and exits through the mouth; the distance between the mouth and ears is only four inches. What is there to admire about a seven-foot body?'
Question: The inexhaustible teachings of the Buddhas of the ten directions are vast and boundless. How can it be said that they are all thoroughly searched and exhausted within ten zhi (book cases)?
Answer: If one enumerates phenomena and extensively differentiates, then words will exceed the boundless ocean of teachings. If one grasps its subtle essence, the principles are exhausted within the essential texts of a hundred scrolls. One word already expresses its origin, let alone ten zhi. Because the immeasurable scriptures and teachings are all of one mind. Therefore, the Lotus Sutra says, 'Various words and phrases expound the One Dharma.' As Fu Dashi's Hard Road to Travel says, 'Have you not seen? The mind's appearance is subtle, most wondrous and refined, not made, not conditioned, not named as form. Although it is tranquil and without appearance, it is the spirit of both ordinary and sage. This spirit is formless and constantly responsive, though constantly responsive, it is truly formless. The nature of mind neither comes nor goes, the flow of conditioned thoughts truly never ceases. The rightly enlightened one awakens to this true and constant awakening, expediently establishing the honored scriptures in the Deer Park.' It also says, 'If one can know this mind without obstruction, birth and death, being illusory, cannot bind. And this one mind completely possesses all the eighty-four thousand precepts.' The Samadhiraja Sutra says, 'It is like a great fire, all flames are the appearance of burning. Likewise, all good men, whatever Dharma they speak, all enters the nature of Dharma.' Therefore, know that all the words spoken by ordinary beings and sages all enter into the Zong Jing Lu, and there is ultimately no different Dharma. Therefore, the verse in the scripture says, 'Coarse words and fine speech all return to the First Principle.' Even the sayings of before and after, horizontal and vertical, the extensive and concise texts, each and every one is to lead into the First Principle. If one truly enters into it, then the Buddhadharma will all appear plainly, without needing to memorize a single word, one recites all the scriptures. Without needing to understand a single Dharma, one comprehends boundless meanings. Without needing to say a single sentence, one constantly turns the wheel of the Dharma. Without needing to lift.
一步。遍參法界友。何者。若記得。是想邊際。若解得。落意根中。若說得。是辯才門。若參得。墮外學地。並不于自己事。宗鏡中不收。如手撮虛空。徒勞心力。所以迎之不見其首。隨之不見其後。存之一一皆空。亡之處處咸有。故志公和尚云。佛祖言。外邊事。取著元來還不是。作意搜求實勿蹤。生死魔來任相試。先德云。第一不得於一機一教邊。守文作解。實無有定法如來可說。我宗門中不論此事。但知自心即休。不更用思前慮后。又偈云。千般比不得。萬種況不成。智者不能知。上賢亦不識。
問。既談無言之道。絕相之真。云何遍引言詮。廣明行相。
答。非言何以知乎無言。非相何能顯乎無相。華嚴經偈云。了法不在言。善入無言際。而能示言說。如響遍世間。凈名經云。夫說法者。無說無示。不言不說。故云當如法說。又云。無離文字說解脫也。法華經偈云。諸法寂滅相。不可以言宣。以方便力故。為五比丘說。又偈云。又見菩薩。安禪合掌。以千萬偈。贊諸法王。斯皆以無言顯言。言顯無言也。又華嚴經頌云。佛以法為身。清凈如虛空。所現眾色像。令入此法中。又偈云。色身非是佛。音聲亦復然。亦不離色聲。見佛神通力。金剛經云。若見諸相非相。則見如來。斯皆以相顯無相也。則
【現代漢語翻譯】 現代漢語譯本： 進一步說，遍參法界的朋友，什麼是真正的參？如果記得，那就是思想的邊際；如果理解了，就落入了意根之中；如果說出來了，那就是辯才之門；如果參與了，就墮入了外道的學地。這些都與自己的本性無關，宗鏡中不收錄這些。如同用手去抓虛空，只是徒勞心力。所以，迎面而來，看不見它的頭；跟隨而去，看不見它的尾。執著它，一切皆空；捨棄它，處處都有。所以志公和尚說：『佛祖說，外邊的事，執著了原來還不是。作意搜求實在無蹤，生死魔來任你相試。』先德說：『第一不得在一機一教邊，守著文字作解釋。』實在沒有一定的法如來可以說。我宗門中不論這件事，但知自心就夠了，不再用思前慮后。又有偈語說：『千般比不得，萬種況不成。智者不能知，上賢亦不識。』
問：既然談論無言之道，斷絕表象的真理，為什麼又要廣泛引用言語文字，詳細說明修行的狀態呢？
答：不用言語，怎麼能知道無言的境界？不用表象，怎麼能顯現無相的真理？《華嚴經》的偈語說：『瞭解佛法不在於言語，善於進入無言的境界，卻能示現言語，如同迴響遍佈世間。』《維摩詰經》說：『所謂說法的人，是無說無示，不言不說。』所以說應當如法宣說。又說：『沒有離開文字而說解脫的。』《法華經》的偈語說：『諸法的寂滅相，是不可以用言語宣說的，因為方便的力量，才為五比丘宣說。』又有偈語說：『又看見菩薩，安住在禪定中合掌，用千萬偈頌，讚歎諸法之王。』這些都是用無言來顯現言語，用言語來顯現無言啊。又有《華嚴經》的頌詞說：『佛以法為身，清凈如虛空，所顯現的各種色相，令眾生進入這佛法之中。』又有偈語說：『色身不是佛，音聲也不是佛，但也不離開色聲，才能見到佛的神通力。』《金剛經》說：『如果能見到諸相不是相，就能見到如來。』這些都是用表象來顯現無相的真理。
【English Translation】 English version: Furthermore, what is truly 'referring to all friends in the Dharma Realm'? If you remember it, it's the boundary of thought. If you understand it, you fall into the root of intention. If you speak it, it's the gate of eloquence. If you participate in it, you fall into the realm of external learning. None of these relate to your own true nature, and the Zong Jing (Mirror of the Sect) does not include them. It's like trying to grasp the void with your hand, a waste of effort. Therefore, when facing it, you cannot see its head; when following it, you cannot see its tail. If you cling to it, everything is empty; if you abandon it, it is everywhere. Therefore, Venerable Zhigong said: 'The Buddha said, external matters, clinging to them is ultimately not it. Intentionally searching for it is truly traceless; the demon of birth and death comes to test you.' A former sage said: 'First, you must not cling to one teaching or one opportunity, guarding the words and making interpretations.' There is truly no fixed Dharma that the Tathagata (Thus Come One) can speak. Our sect does not discuss this matter; simply knowing your own mind is enough, without further thinking before and after. There is also a verse that says: 'A thousand comparisons cannot match it, ten thousand analogies cannot describe it. The wise cannot know it, even the most virtuous cannot recognize it.'
Question: Since you talk about the path of no words and the truth of no appearances, why do you extensively quote words and language to explain the states of practice?
Answer: Without words, how can we know the state of no words? Without appearances, how can we reveal the truth of no appearances? The verse in the Avatamsaka Sutra (Flower Garland Sutra) says: 'Understanding the Dharma is not in words, skillfully entering the realm of no words, yet able to show words, like a resonance pervading the world.' The Vimalakirti Sutra says: 'The one who speaks the Dharma is without speaking or showing, not speaking or not saying.' Therefore, it is said that one should speak the Dharma according to the Dharma. It also says: 'There is no liberation apart from speaking through words.' The verse in the Lotus Sutra says: 'The quiescent and extinct nature of all Dharmas cannot be declared with words; because of the power of skillful means, it is spoken to the five Bhikkhus (monks).' There is also a verse that says: 'And seeing Bodhisattvas (enlightenment beings), dwelling in meditation with palms together, using thousands of verses to praise the King of all Dharmas.' These all use no words to reveal words, and words to reveal no words. Furthermore, the verse in the Avatamsaka Sutra says: 'The Buddha takes the Dharma as his body, pure like the empty space; the various forms and appearances manifested cause beings to enter this Dharma.' There is also a verse that says: 'The physical body is not the Buddha, nor is the sound; yet one cannot be apart from form and sound to see the Buddha's supernatural power.' The Diamond Sutra says: 'If one sees all appearances as non-appearances, then one sees the Tathagata.' These all use appearances to reveal the truth of no appearances.
無言不礙言。無相不礙相。故知無言即言。曾無別體。相即無相。豈有異形。故經偈云。無中無有二。無二亦復無。三界一切空。是則諸佛見。且諸佛見中。寧立有無同異見耶。故先德云。是以佛證離言。流八音于聽表。演大藏於龍宮。故知至趣非遠。功行得之則甚深。言象非近。虛懷體之而目擊。言絕之理而非絕。繁興玄籍而非興。故即言亡言也。所以無言之言。橫分教海。非有之有。高立義天。如唯識疏序鈔釋云。疏云。無言之言風警。非有之有。波騰。此四句疏文。前二句顯佛本質教。后二句顯聞者影像教。何者。謂佛說之教。離心無體。名為無言。從心現故。名之為言。此為能擊發。如似風警。即佛于利他后得智上。有三乘十二分教。蔟然顯現。即與眾生為增上緣。欲令聞者識上有文義相生。故云無言之言。風警也。非有之有。波騰者。即聞者識上文義相生。因質起教故。有似波騰。離心無體。名為非有。從心現故。名之為有。又云。悟之者。得理亡言。迷之者。執文遺旨。證之者。言理一心。是知若入宗鏡。無旨外之文可執。無文外之旨可尊。理事雙消。悟迷俱絕。
問。從禪定而發慧。因靜慮以證真。何不令息念澄神。冥宗照體。故云禪能洗根情之慾垢。摧結使之高山。滅覺觀之猛風。遮煩惱之毒
【現代漢語翻譯】 現代漢語譯本： 無言並不妨礙言說，無相併不妨礙顯現形象。因此可知，無言即是言說，兩者並無不同的本體。相即是無相，哪裡會有不同的形態？所以經中的偈頌說：『在無中沒有有和無的對立，沒有二元對立也同樣是空無。三界一切皆空，這就是諸佛所見的境界。』 那麼，在諸佛所見的境界中，難道還會設立有、無、同、異這些分別見解嗎？所以前代的賢者說：『因此，佛陀證悟了離言的境界，卻在聽覺之外流淌出八種音聲，在龍宮中演說廣大的佛法寶藏。』 由此可知，最高的境界並非遙遠，通過功行修持就能深刻地領悟。言語和形象並非淺近，以虛空的心懷去體會就能親眼目睹。言語斷絕的道理並非真的斷絕，各種玄妙的典籍繁榮興盛也並非真的興盛。所以，即言就是亡言。因此，這無言之言，橫向劃分出教法的海洋；這非有之有，高高地樹立起真理的天空。正如《唯識疏序鈔釋》所說：疏文中說：『無言之言如風的警示，非有之有如波濤的洶涌。』 這四句疏文，前兩句顯明佛陀本質的教法，后兩句顯明聽聞者影像的教法。為什麼這樣說呢？因為佛陀所說的教法，離開心識就沒有本體，所以稱為『無言』；從心識顯現出來，所以稱為『言』。這就像能夠擊發，如同風的警示。也就是佛陀在利他的后得智上，有三乘十二分教，簇擁顯現，就與眾生結下增上緣，想要讓聽聞者的心識上產生文義的形象。所以說『無言之言，風警也』。『非有之有，波騰者』，就是聽聞者的心識上產生文義的形象，因為憑藉外在的質礙而生起教法，所以好像波濤洶涌。離開心識就沒有本體，所以稱為『非有』；從心識顯現出來，所以稱為『有』。又說：『領悟的人，得到真理而忘卻言語；迷惑的人，執著文字而遺失宗旨；證悟的人，言語和真理一心不二。』 由此可知，如果進入宗鏡，就沒有宗旨之外的文字可以執著，沒有文字之外的宗旨可以尊崇。事和理都消融，悟和迷都斷絕。
問：從禪定中生髮智慧，通過靜慮來證悟真理，為什麼不讓人息滅念頭，澄凈精神，默默地契合宗門，照亮本體？所以說禪能洗滌根情（指眼、耳、鼻、舌、身五根和喜、怒、哀、樂、愛、惡、欲七情）的慾望污垢，摧毀結使（指貪、嗔、癡等煩惱）的高山，熄滅覺觀（指粗細的心理活動）的猛烈風暴，遮蔽煩惱的毒害？
【English Translation】 English version: Speechlessness does not hinder speech. Absence of form does not hinder the appearance of form. Therefore, know that speechlessness is speech, and there is no separate entity. Form is identical to the absence of form; how can there be different shapes? Thus, the verse in the sutra says: 'In the absence of being, there is no duality of being and non-being; the absence of duality is also empty. All in the triple world is empty; this is what the Buddhas see.' Moreover, in the Buddhas' vision, would they establish views of existence, non-existence, sameness, or difference? Therefore, the former sage said: 'Thus, the Buddha attained liberation from speech, yet flowed forth eight kinds of sounds beyond hearing, and expounded the great treasury of Dharma in the Dragon Palace.' From this, we know that the ultimate goal is not far; profound understanding is attained through meritorious practice. Words and images are not superficial; they are witnessed directly by embracing emptiness. The principle of the cessation of speech is not true cessation, and the flourishing of profound texts is not true flourishing. Therefore, to speak of speech is to abandon speech. Thus, this speech of speechlessness horizontally divides the ocean of teachings; this existence of non-existence highly establishes the sky of truth. As the 'Commentary on the Preface of the Vijnaptimatrata-siddhi-sastra' says: The commentary states: 'The speech of speechlessness is like the warning of the wind; the existence of non-existence is like the surging of waves.' These four lines of commentary, the first two lines reveal the Buddha's essential teaching, and the latter two lines reveal the teaching of the listener's image. Why is this so? Because the teaching spoken by the Buddha has no substance apart from the mind, so it is called 'speechlessness'; it manifests from the mind, so it is called 'speech.' This is like being able to strike and awaken, like the warning of the wind. That is, the Buddha, in his wisdom attained after benefiting others, has the teachings of the Three Vehicles and the Twelve Divisions, appearing in clusters, thus forming an enhancing condition with sentient beings, wanting to cause the listener's consciousness to produce the image of textual meaning. Therefore, it is said, 'The speech of speechlessness is like the warning of the wind.' 'The existence of non-existence is like the surging of waves' means that the listener's consciousness produces the image of textual meaning, because the teaching arises based on external conditions, so it is like the surging of waves. Apart from the mind, there is no substance, so it is called 'non-existence'; it manifests from the mind, so it is called 'existence.' It is also said: 'Those who awaken obtain the principle and forget the words; those who are deluded cling to the words and lose the meaning; those who realize it, words and principle are of one mind.' From this, we know that if one enters the Mirror of the Teaching, there are no words outside the meaning to cling to, and no meaning outside the words to venerate. Both phenomena and principle are dissolved, and both enlightenment and delusion are cut off.
Question: Since wisdom arises from dhyana (禪定, meditative absorption), and truth is realized through samadhi (靜慮, tranquil contemplation), why not have people cease thoughts, purify the spirit, silently accord with the school, and illuminate the essence? Therefore, it is said that dhyana can wash away the defilements of desire from the roots and emotions (根情, the five sense organs and the seven emotions), destroy the high mountains of kleshas (結使, afflictions), extinguish the fierce winds of vitarka and vicara (覺觀, initial and sustained thought), and shield against the poison of afflictions?
箭。曷乃廣論總別。說。佛說心。惑亂初機。有違正典。
答。夫禪有四種。一作異計。忻上厭下而修者。是外道禪。二信正因果。亦以忻厭而修者。是凡夫禪。三了生空理。證偏真之道而修者。是小乘禪。四達人法二空而修者。是大乘禪。若背教而唯成闇證。只為己眼不明。守默而但坐癡禪。所以慧心弗朗。徒興邪行。空濫真修。入道之初。教觀須具。執觀門而棄教旨。終成上慢之愚。徇他說而背自心。實招數寶之誚。所以華嚴明成就無生之慧。先賴多聞。佛藏說速入涅槃之門。皆因聽法。如佛藏經頌云。百千啞羊僧。無慧修靜慮。設經百千劫。無一得涅槃。聰敏智慧人。能聽法說法。斂念須臾頃。必速至涅槃。此頌是自利入道也。又經頌云。假使頂戴塵沙劫。身為床座遍三千。若不傳法利眾生。決定無能真報者。斯頌乃利他報恩也。華嚴明菩薩證無生慧光。皆因善巧多聞。又聞有助觀起信之功。能圓自行。說有斷疑成佛之力。可以化他。故華嚴經頌云。譬如闇中寶。無燈不可見。佛法無人說。雖智不能了。是以說圓頓教。印眾生心。開大施之門。成無邊之益。若不以此示人。雖有利他而不盡善。所益既鮮。用力尤多。若直指自心。全提家寶。如傾囊倒藏。大施無遮。徹果該因。究竟常樂。所以輔行記云。若
【現代漢語翻譯】 現代漢語譯本： 問：為何廣泛討論總相和別相，並宣說佛所說的心法，這會使初學者感到迷惑，並且有違背正典之嫌？ 答：禪有四種。第一種是執著于錯誤的見解，欣求上界而厭離地獄而修習的，這是外道禪。第二種是相信正確的因果，也以欣求和厭離之心修習的，這是凡夫禪。第三種是了悟諸法性空的道理，證得偏頗的真理而修習的，這是小乘禪。第四種是通達人空和法空的道理而修習的，這是大乘禪。如果背離教法而只是成就闇昧的證悟，只是因為自己的眼睛不明亮。只是默默地打坐，修習愚癡的禪定，這樣慧心就不能明朗，只會徒勞地興起邪行，白白地濫用真正的修行。進入佛道的初期，教和觀必須具備。執著于觀門而拋棄教義，最終會成為貢高我慢的愚人。聽從別人的說法而違背自己的心，實在會招來數他家珍的譏笑。所以《華嚴經》闡明成就無生智慧，首先依賴於多聞。佛藏說迅速進入涅槃之門，都是因為聽聞佛法。如《佛藏經》中的偈頌所說：『成百上千的啞羊僧，沒有智慧修習禪定，即使經過百千劫，也沒有一個能證得涅槃。聰敏有智慧的人，能夠聽聞佛法和宣說佛法，收攝心念在短暫的時間內，必定迅速到達涅槃。』這首偈頌是關於自利入道的。又有經中的偈頌說：『假使頭頂戴著如塵沙般多的劫數，身體作為床座遍滿三千大千世界，如果不傳揚佛法利益眾生，決定無法真正報答佛恩。』這首偈頌是關於利他報恩的。《華嚴經》闡明菩薩證得無生智慧之光，都是因為善巧地多聞。而且聽聞有輔助觀行、發起信心的功用，能夠圓滿自身的修行；宣說佛法有斷除疑惑、成就佛果的力量，可以教化他人。所以《華嚴經》中的偈頌說：『譬如黑暗中的寶物，沒有燈光就無法看見。佛法沒有人宣說，即使有智慧也不能了悟。』因此，宣說圓頓的教法，印證眾生的心，開啟廣大的佈施之門，成就無邊的利益。如果不以此教導他人，即使有利他之心，也不夠完善，所利益的人很少，花費的力氣卻很多。如果直接指示自己的心，完全提出家中的寶藏，如同傾囊倒篋，廣行無遮的佈施，徹悟果地，涵蓋因地，達到究竟的常樂。所以《輔行記》中說，如果
【English Translation】 English version: Question: Why broadly discuss the general and specific characteristics, and speak of the mind as taught by the Buddha? This can confuse beginners and seem to contradict the established scriptures. Answer: There are four types of Dhyana (禪, meditation). The first is practicing with attachment to wrong views, desiring the higher realms and disliking the lower realms; this is heretical Dhyana. The second is believing in the correct law of cause and effect, and also practicing with desire and aversion; this is the Dhyana of ordinary people. The third is understanding the principle of the emptiness of phenomena, realizing a partial truth and practicing; this is the Dhyana of the Small Vehicle (小乘, Hinayana). The fourth is understanding the emptiness of both persons and phenomena and practicing; this is the Dhyana of the Great Vehicle (大乘, Mahayana). If one turns away from the teachings and only achieves obscure realization, it is only because one's own eyes are not clear. Merely sitting in silence, practicing foolish Dhyana, will not allow wisdom to shine forth, and will only lead to futile and misguided practices, wasting true cultivation. At the beginning of entering the path, both doctrine and contemplation must be present. Clinging to the gate of contemplation while abandoning the teachings will ultimately lead to the foolishness of arrogance. Following the words of others while turning away from one's own mind will truly invite the ridicule of counting another's treasures. Therefore, the Avatamsaka Sutra (華嚴經) clarifies that achieving the wisdom of non-origination first relies on extensive learning. The Buddha-nature Sutra (佛藏經) says that the gate to quickly entering Nirvana (涅槃) is all due to listening to the Dharma (法, teachings). As the verse in the Buddha-nature Sutra says: 'Hundreds of thousands of mute sheep monks, without wisdom, practice meditation; even after hundreds of thousands of kalpas (劫, eons), not one attains Nirvana. Intelligent and wise people, able to listen to the Dharma and speak the Dharma, collecting their thoughts for a short time, will surely quickly reach Nirvana.' This verse is about self-benefit in entering the path. Another verse in the sutra says: 'Even if one carries the dust of countless kalpas on their head, and their body serves as a seat throughout the three thousand great thousand worlds, if one does not transmit the Dharma to benefit sentient beings, one will definitely not be able to truly repay the Buddha's kindness.' This verse is about benefiting others and repaying kindness. The Avatamsaka Sutra clarifies that the light of the wisdom of non-origination that Bodhisattvas (菩薩) attain is all due to skillful and extensive learning. Moreover, listening to the Dharma has the function of assisting contemplation and arousing faith, enabling the perfection of one's own practice; speaking the Dharma has the power to cut off doubts and achieve Buddhahood, enabling the transformation of others. Therefore, the verse in the Avatamsaka Sutra says: 'Like a treasure in the dark, it cannot be seen without a lamp. If the Buddha-dharma is not spoken, even the wise cannot understand it.' Therefore, speaking the perfect and sudden teachings, sealing the minds of sentient beings, opening the gate of great giving, and achieving boundless benefits. If one does not teach others in this way, even with the intention to benefit others, it is not perfect, the benefit is small, and the effort expended is great. If one directly points to one's own mind, fully presenting the family treasure, like emptying a bag and pouring out its contents, giving freely without obstruction, thoroughly understanding the result and encompassing the cause, ultimately reaching constant joy. Therefore, the Commentary on the Auxiliary Conduct (輔行記) says that if
以權法化人。法門雖開。不名傾藏。今於一心開利物門。傾秘密藏。示真實珠。心既不窮。藏亦無量。藏既無量。珠則無邊。含一切法。故名為藏。理體無缺。譬之以珠。是則開示眾生本有覺藏。非餘外來。維摩經云。法施會者。無前無後。一時供養一切眾生。是名法施之會。什法師云。若一起慈心。則十方同緣。施中之最。莫先於此。故曰無前後也。肇法師云。夫以方會人。不可一息期。以財濟物。不可一時周。是以會通無隅者。彌綸而不漏。法澤冥被者。不易時而同覆。故能即無疆為一會。而道無不潤。虛心懷德。而物自賓。曷為存濡沫之小慧。舍江海之大益。置一時之法養。而設前後之俗施乎。夫財養養身。法養養神。養神之道。存乎冥益。何則。群生流轉。以無窮。為塵路。冥冥。相承莫能自返。故大士建德。不自為身。一念之善。皆為群生。以為群生。故行愿俱果。行果。則已功立。愿果。則群生益。已功立。則有濟物之能。群生益。則有返流之分。然則菩薩始建德于內。群生以蒙益於外矣。何必待哺養啟導。然後為益乎。菩提者。弘濟之道也。是以為菩提而起慈者。一念一時。所益無際矣。則是承宗鏡之光。遍法界之照。寧有遺余乎。如首楞嚴疏鈔云。心靈萬變者。坐禪在定時。魔境千差俱不識。昔有禪
【現代漢語翻譯】 現代漢語譯本：以方便權巧之法教化世人。即使開啟了佛法的門徑，也不能稱之為完全傾囊相授。如今在眾生的一念心中開啟利益眾生的法門，傾盡如來秘密的寶藏，展示真實的如意寶珠。眾生的心性既然是無窮無盡的，如來所藏的智慧和功德也是無量的。既然是無量的，那麼如意寶珠所包含的功德利益也是無邊無際的，它含攝了一切佛法，所以稱之為『藏』。真如理體圓滿無缺，可以比喻為如意寶珠。這就是開示眾生本來就具有的覺悟寶藏，而不是從外界獲得的。 《維摩詰經》中說：『法施之會，無前無後，一時供養一切眾生，是名法施之會。』 鳩摩羅什法師說：『如果生起一念慈悲之心，那麼十方眾生都能得到利益。在所有的佈施中，沒有比這更重要的了。』所以說沒有前後之分。 僧肇法師說：『如果用世俗的方法來會聚眾人，即使很短的時間也難以做到；如果用錢財來救濟百姓，即使很短的時間也難以周全。因此，能夠通達一切而沒有遺漏的，是佛法普遍覆蓋而沒有遺漏；佛法的恩澤在無形中施予眾生，不需要很長時間就能普遍覆蓋。』所以能夠將無邊無際變為一次聚會，而佛法沒有不滋潤的地方；虛懷若谷，心存道德，萬物自然歸順。為什麼還要儲存那一點點像水沫一樣的小智慧，而捨棄像江海一樣的大利益呢？為什麼還要設定一時的財物供養，而設立有前後差別的世俗佈施呢？財物供養滋養身體，佛法供養滋養精神。滋養精神的方法，在於無形的利益。為什麼這樣說呢？因為眾生在生死輪迴中流轉，以無盡的煩惱作為道路，在黑暗中相互承襲，不能自己返回。所以大菩薩建立德行，不是爲了自己，一念之善，都是爲了眾生。因為是爲了眾生，所以修行和願力都能圓滿實現。修行圓滿，那麼自身的功德就建立起來了；願力圓滿，那麼眾生就能得到利益。自身的功德建立起來，那麼就有救濟眾生的能力；眾生得到利益，那麼就有返回真如本性的機會。如此說來，菩薩最初在內心建立德行，眾生在外部蒙受利益。何必等待餵養和啓發引導，然後才算是利益呢？菩提，是廣為救濟的道路。因此，爲了菩提而生起慈悲心的人，一念一時，所能利益的都是沒有邊際的。這就是承受宗鏡的光芒，照遍整個法界，哪裡會有遺漏呢？ 如《首楞嚴經疏鈔》中說：『心靈萬變的人，在坐禪入定時，各種魔境千差萬別都不能認識。』從前有禪 師在定中。見鬼來親。遂生愛戀。退失禪定。鬼即入其竅。故知愛見微細。能壞禪定。愛見既興。諸魔得便。況乃以愛染之心。而希無漏之果。豈不謬哉。故知但情不生。則佛境現。念不滯。則法界寬。所以道。一念不生全體現。六根才動被云遮。若也於斯真薦得。東西南北絕參差。又云。毫釐有差。天地懸隔。是知毫釐之差。則有天地之隔。況乃絲毫之謬。則有山海之隔。所以道。謬于毫釐。失於千里。故知纖塵惑目。則不見泰山。小水迷舟。則不鑒江海。是以欲得無障之慧。莫若虛其心。欲得無礙之辯。莫若空其意。心既虛。則萬境自鑒。意既空。則百流自會。故曰虛空能含萬物。清靜能鑒萬形。是以聖人虛其心。實其腹。弱其志。強其骨。常使民無知無慾。使夫智者不敢為也。為無為。則無不治。故老子云。上士聞道。勤而行之。中士聞道。若存若亡。下士聞道。大笑之。不笑。不足以為道。又云。道可道。非常道。名可名。非常名。無名天地之始。有名萬物之母。故常無慾。以觀其妙。常有欲。以觀其徼。此兩者同出而異名。同謂之玄。玄之又玄。眾妙之門。故知真常之道。不可以言詮。不可以思議。不可以有無。不可以取捨。不可以得失。不可以分別。不可以執著。不可以斷滅。不可以生滅。不可以增減。不可以一異。不可以同異。不可以內外。不可以中間。不可以遠近。不可以古今。不可以彼此。不可以是非。不可以善惡。不可以苦樂。不可以愛憎。不可以生死。不可以涅槃。不可以佛魔。不可以聖凡。不可以因果。不可以染凈。不可以真妄。不可以空有。不可以色空。不可以明暗。不可以動靜。不可以男女。不可以老少。不可以貴賤。不可以貧富。不可以上下。不可以高下。不可以大小。不可以方圓。不可以長短。不可以寬窄。不可以深淺。不可以厚薄。不可以輕重。不可以多少。不可以增損。不可以成壞。不可以始終。不可以前後。不可以左右。不可以東西南北。不可以春夏秋冬。不可以晝夜晨昏。不可以日月星辰。不可以山河大地。不可以草木叢林。不可以宮殿樓閣。不可以衣食住行。不可以聲色香味觸法。不可以眼耳鼻舌身意。不可以色受想行識。不可以地水火風空識。不可以阿賴耶識。不可以末那識。不可以意識。不可以五蘊六入十二處十八界。不可以四諦十二因緣六度萬行。不可以三藏十二部經。不可以一切法。不可以一切非 法。不可以言語道斷。不可以心行處滅。不可以如來藏自性清凈心。不可以一切賢聖。不可以一切眾生。不可以一切諸佛。不可以一切菩薩。不可以一切羅漢。不可以一切辟支佛。不可以一切天龍八部。不可以一切鬼神。不可以一切人非人等。不可以一切有情無情。不可以一切世間出世間法。不可以一切有為無為法。不可以一切有漏無漏法。不可以一切有學無學法。不可以一切善法惡法。不可以一切有記無記法。不可以一切定法不定法。不可以一切正法邪法。不可以一切生法滅法。不可以一切實法虛法。不可以一切真法俗法。不可以一切權法實法。不可以一切大乘小乘法。不可以一切顯教密教法。不可以一切頓教漸教法。不可以一切禪凈律密法。不可以一切宗門教下法。不可以一切理事人法。不可以一切因緣果報法。不可以一切三寶四恩法。不可以一切十方三世法。不可以一切過去現在未來法。不可以一切恒沙世界法。不可以一切微塵剎土法。不可以一切心佛眾生法。不可以一切即心即佛法。不可以一切非心非佛法。不可以一切是心是佛法。不可以一切無心無佛法。不可以一切心外無法法。不可以一切法外無心法。不可以一切心法俱泯法。不可以一切心法雙融法。不可以一切心法不二法。不可以一切心法一如法。不可以一切心法平等法。不可以一切心法圓融法。不可以一切心法自在法。不可以一切心法解脫法。不可以一切心法涅槃法。不可以一切心法菩提法。不可以一切心法般若法。不可以一切心法真如法。不可以一切心法法身法。不可以一切心法報身法。不可以一切心法化身法。不可以一切心法應身法。不可以一切心法圓滿報身法。不可以一切心法清凈法身法。不可以一切心法千百億化身法。不可以一切心法自受用身法。不可以一切心法他受用身法。不可以一切心法同居凈土法。不可以一切心法實報莊嚴土法。不可以一切心法方便有餘土法。不可以一切心法常寂光凈土法。不可以一切心法華藏世界法。不可以一切心法極樂世界法。不可以一切心法琉璃世界法。不可以一切心法兜率陀天法。不可以一切心法彌勒凈土法。不可以一切心法觀音凈土法。不可以一切文殊凈土法。不可以一切普賢凈土法。不可以一切地藏凈土法。不可以一切藥師凈土法。不可以一切釋迦凈土法。不可以一切阿彌陀凈土法。不可以一切毗盧遮那凈土法。不可以一切盧舍那凈土法。不可以一切燃燈凈土法。不可以一切彌陀凈土法。不可以一切未來諸佛凈土法。不可以一切過去諸佛凈土法。不可以一切現在諸佛凈土法。不可以一切十方諸佛凈土法。不可以一切三世諸佛凈土法。不可以一切恒沙諸佛凈土法。不可以一切微塵諸佛凈土法。不可以一切心佛眾生平等法。不可以一切心佛眾生一如法。不可以一切心佛眾生不二法。不可以一切心佛眾生圓融法。不可以一切心佛眾生自在法。不可以一切心佛眾生解脫法。不可以一切心佛眾生涅槃法。不可以一切心佛眾生菩提法。不可以一切心佛眾生般若法。不可以一切心佛眾生真如法。不可以一切心佛眾生法身法。不可以一切心佛眾生報身法。不可以一切心佛眾生化身法。不可以一切心佛眾生應身法。不可以一切心佛眾生圓滿報身法。不可以一切心佛眾生清凈法身法。不可以一切心佛眾生千百億化身法。不可以一切心佛眾生自受用身法。不可以一切心佛眾生他受用身法。不可以一切心佛眾生同居凈土法。不可以一切心佛眾生實報莊嚴土法。不可以一切心佛眾生方便有餘土法。不可以一切心佛眾生常寂光凈土法。不可以一切心佛眾生華藏世界法。不可以一切心佛眾生極樂世界法。不可以一切心佛眾生琉璃世界法。不可以一切心佛眾生兜率陀天法。不可以一切心佛眾生彌勒凈土法。不可以一切心佛眾生觀音凈土法。不可以一切心佛眾生文殊凈土法。不可以一切心佛眾生普賢凈土法。不可以一切心佛眾生 地藏凈土法。不可以一切心佛眾生地藏凈土法。不可以一切心佛眾生藥師凈土法。不可以一切心佛眾生釋迦凈土法。不可以一切心佛眾生阿彌陀凈土法。不可以一切心佛眾生毗盧遮那凈土法。不可以一切心佛眾生盧舍那凈土法。不可以一切心佛眾生燃燈凈土法。不可以一切心佛眾生彌陀凈土法。不可以一切心佛眾生未來諸佛凈土法。不可以一切心佛眾生過去諸佛凈土法。不可以一切心佛眾生現在諸佛凈土法。不可以一切心佛眾生十方諸佛凈土法。不可以一切心佛眾生三世諸佛凈土法。不可以一切心佛眾生恒沙諸佛凈土法。不可以一切心佛眾生微塵諸佛凈土法。
【English Translation】 English version: To transform people with expedient methods. Although the Dharma gate is opened, it is not called 'emptying the treasury'. Now, within the one mind, we open the gate of benefiting beings, emptying the secret treasury, and revealing the true pearl. Since the mind is inexhaustible, the treasury is also limitless. Since the treasury is limitless, the pearl is boundless, containing all Dharmas, hence it is called 'treasury'. The principle of reality is without deficiency, like a pearl. This is to reveal to sentient beings the inherent treasury of awakening, not something external. The Vimalakirti Sutra says, 'A Dharma-giving assembly is without before or after, simultaneously offering to all sentient beings; this is called a Dharma-giving assembly.' Master Kumarajiva said, 'If one arises with a compassionate heart, then the ten directions share the benefit. Among all giving, nothing is more important than this.' Therefore, it is said to be without before or after. Master Sengzhao said, 'To gather people with worldly methods cannot be done even in a short time; to relieve beings with wealth cannot be done all at once. Therefore, that which penetrates without limit pervades without omission; the Dharma's grace is bestowed in secret, covering all equally without regard to time.' Thus, it can transform the boundless into a single assembly, and the Way nourishes all without exception. With an empty heart cherishing virtue, beings naturally submit. Why preserve the small wisdom of mere foam, abandoning the great benefit of rivers and seas? Why set up temporary material offerings, establishing worldly giving with before and after? Material nourishment nourishes the body, Dharma nourishment nourishes the spirit. The way to nourish the spirit lies in unseen benefits. Why? Because sentient beings transmigrate in endless cycles, taking endless afflictions as their path, blindly succeeding each other, unable to return on their own. Therefore, great Bodhisattvas establish virtue, not for themselves, but every good thought is for the sake of all beings. Because it is for the sake of all beings, both practice and vows are fulfilled. When practice is fulfilled, one's own merit is established; when vows are fulfilled, sentient beings benefit. When one's own merit is established, one has the ability to help beings; when sentient beings benefit, there is a chance to return to the true nature. Thus, the Bodhisattva initially establishes virtue within, and sentient beings receive benefit externally. Why must we wait for feeding and guidance before it is considered beneficial? Bodhi (覺提) (enlightenment) is the path of vast salvation. Therefore, for those who arise with compassion for Bodhi, a single thought, a single moment, benefits immeasurably. This is to receive the light of the Zongjing (宗鏡) (Mirror of the Source), illuminating the entire Dharma realm; how could there be any remainder left out? As the Shoulengyan Shu Chao (首楞嚴疏鈔) (Commentary on the Surangama Sutra) says, 'Those whose minds are ever-changing, when sitting in meditation, cannot recognize the myriad differences of demonic states.' In the past, there was a Chan master in meditation who saw a ghost come close and developed affection, losing his samadhi (三昧) (meditative absorption). The ghost then entered his orifice. Therefore, know that subtle affection and views can destroy samadhi. Once affection and views arise, demons take advantage. How much more mistaken is it to hope for the fruit of non-outflow with a mind of attachment? Therefore, know that only when emotions do not arise does the Buddha realm appear; when thoughts do not linger, the Dharma realm is vast. Therefore, it is said, 'When a single thought does not arise, the whole manifests; when the six senses stir, they are covered by clouds. If you truly recognize this, east, west, north, and south are without difference.' It is also said, 'A difference of a hair's breadth leads to a separation of heaven and earth.' It is known that a difference of a hair's breadth leads to a separation of heaven and earth; how much more so does a slight mistake lead to a separation of mountains and seas? Therefore, it is said, 'Mistake by a hair's breadth, lose by a thousand miles.' Therefore, know that a tiny speck of dust obscures the eyes, so one cannot see Mount Tai (泰山) (a famous mountain); a small amount of water confuses the boat, so one cannot see the rivers and seas. Therefore, if you want to obtain unobstructed wisdom, it is better to empty your mind; if you want to obtain unimpeded eloquence, it is better to empty your intention. When the mind is empty, all realms are naturally reflected; when the intention is empty, all streams naturally converge. Therefore, it is said that emptiness can contain all things, and purity can reflect all forms. Therefore, sages empty their minds, fill their bellies, weaken their ambitions, and strengthen their bones, always causing the people to be without knowledge and desire, causing the wise to dare not act. Acting without acting, then there is nothing that is not governed. Therefore, Lao Tzu (老子) (founder of Taoism) said, 'Superior scholars hear the Tao (道) (the Way) and diligently practice it; middling scholars hear the Tao and are doubtful; inferior scholars hear the Tao and laugh greatly at it. If they do not laugh, it is not sufficient to be the Tao.' It is also said, 'The Tao that can be spoken is not the eternal Tao; the name that can be named is not the eternal name. Nameless is the beginning of heaven and earth; named is the mother of all things. Therefore, always be without desire to observe its subtlety; always have desire to observe its boundaries. These two come from the same source but have different names; both are called profound. Profound and again profound, the gate of all mysteries.' Therefore, know that the true and constant Tao cannot be expressed in words, cannot be conceived, cannot be with or without, cannot be taken or abandoned, cannot be gained or lost, cannot be distinguished, cannot be clung to, cannot be cut off, cannot be born or die, cannot be increased or decreased, cannot be one or different, cannot be the same or different, cannot be internal or external, cannot be in the middle, cannot be near or far, cannot be ancient or modern, cannot be this or that, cannot be right or wrong, cannot be good or evil, cannot be suffering or joy, cannot be love or hate, cannot be birth or death, cannot be nirvana (涅槃) (liberation), cannot be Buddha (佛) (enlightened one) or demon, cannot be saint or ordinary, cannot be cause or effect, cannot be defiled or pure, cannot be true or false, cannot be empty or existent, cannot be form or emptiness, cannot be light or dark, cannot be moving or still, cannot be male or female, cannot be old or young, cannot be noble or lowly, cannot be rich or poor, cannot be above or below, cannot be high or low, cannot be big or small, cannot be square or round, cannot be long or short, cannot be wide or narrow, cannot be deep or shallow, cannot be thick or thin, cannot be light or heavy, cannot be many or few, cannot be increased or decreased, cannot be formed or destroyed, cannot be beginning or end, cannot be before or after, cannot be left or right, cannot be east, west, north, or south, cannot be spring, summer, autumn, or winter, cannot be day or night, morning or dusk, cannot be sun, moon, or stars, cannot be mountains, rivers, or earth, cannot be grass, trees, or forests, cannot be palaces or pavilions, cannot be clothing, food, shelter, or transportation, cannot be sound, form, smell, taste, touch, or Dharma, cannot be eye, ear, nose, tongue, body, or mind, cannot be form, feeling, perception, volition, or consciousness, cannot be earth, water, fire, wind, space, or consciousness, cannot be alaya consciousness (阿賴耶識) (storehouse consciousness), cannot be manas consciousness (末那識) (mind consciousness), cannot be consciousness, cannot be the five aggregates, six entrances, twelve places, or eighteen realms, cannot be the four noble truths, twelve links of dependent origination, six perfections, or ten thousand practices, cannot be the three baskets or twelve divisions of scriptures, cannot be all Dharmas, cannot be all non- Dharmas, cannot be the cessation of words and paths, cannot be the extinction of mental activity, cannot be the Tathagatagarbha (如來藏) (Buddha-nature) pure mind, cannot be all sages, cannot be all sentient beings, cannot be all Buddhas, cannot be all Bodhisattvas, cannot be all Arhats (阿羅漢) (enlightened disciples), cannot be all Pratyekabuddhas (辟支佛) (self-enlightened ones), cannot be all devas (天) (gods) and nagas (龍) (dragons) of the eight divisions, cannot be all ghosts and spirits, cannot be all humans and non-humans, cannot be all sentient and non-sentient beings, cannot be all worldly and supramundane Dharmas, cannot be all conditioned and unconditioned Dharmas, cannot be all with-outflow and without-outflow Dharmas, cannot be all with-learning and without-learning Dharmas, cannot be all good and evil Dharmas, cannot be all with-mark and without-mark Dharmas, cannot be all fixed and unfixed Dharmas, cannot be all right and wrong Dharmas, cannot be all arising and ceasing Dharmas, cannot be all real and unreal Dharmas, cannot be all true and conventional Dharmas, cannot be all expedient and real Dharmas, cannot be all Mahayana (大乘) (Great Vehicle) and Hinayana (小乘) (Small Vehicle) Dharmas, cannot be all exoteric and esoteric Dharmas, cannot be all sudden and gradual Dharmas, cannot be all Chan (禪) (meditation), Pure Land, Vinaya (律) (discipline), and Esoteric Dharmas, cannot be all doctrinal and practice schools, cannot be all principle, phenomena, people, and Dharma, cannot be all cause, condition, and effect Dharmas, cannot be all three jewels and four graces Dharmas, cannot be all ten directions and three times Dharmas, cannot be all past, present, and future Dharmas, cannot be all Ganges-sand-number worlds Dharmas, cannot be all dust-mote lands Dharmas, cannot be all mind, Buddha, and sentient beings Dharmas, cannot be all 'mind is Buddha' Dharmas, cannot be all 'mind is not Buddha' Dharmas, cannot be all 'is mind is Buddha' Dharmas, cannot be all 'no mind no Buddha' Dharmas, cannot be all 'no Dharma outside the mind' Dharmas, cannot be all 'no mind outside the Dharma' Dharmas, cannot be all 'mind and Dharma both extinguished' Dharmas, cannot be all 'mind and Dharma both merged' Dharmas, cannot be all 'mind and Dharma are not two' Dharmas, cannot be all 'mind and Dharma are one suchness' Dharmas, cannot be all 'mind and Dharma are equal' Dharmas, cannot be all 'mind and Dharma are perfectly fused' Dharmas, cannot be all 'mind and Dharma are free' Dharmas, cannot be all 'mind and Dharma are liberated' Dharmas, cannot be all 'mind and Dharma are nirvana' Dharmas, cannot be all 'mind and Dharma are Bodhi' Dharmas, cannot be all 'mind and Dharma are prajna (般若) (wisdom)' Dharmas, cannot be all 'mind and Dharma are suchness' Dharmas, cannot be all 'mind and Dharma are Dharmakaya (法身) (Dharma body)' Dharmas, cannot be all 'mind and Dharma are Sambhogakaya (報身) (reward body)' Dharmas, cannot be all 'mind and Dharma are Nirmanakaya (化身) (transformation body)' Dharmas, cannot be all 'mind and Dharma are response body' Dharmas, cannot be all 'mind and Dharma are perfect reward body' Dharmas, cannot be all 'mind and Dharma are pure Dharma body' Dharmas, cannot be all 'mind and Dharma are billions of transformation bodies' Dharmas, cannot be all 'mind and Dharma are self-enjoyment body' Dharmas, cannot be all 'mind and Dharma are other-enjoyment body' Dharmas, cannot be all 'mind and Dharma are co-dwelling Pure Land' Dharmas, cannot be all 'mind and Dharma are real reward adorned land' Dharmas, cannot be all 'mind and Dharma are expedient remaining land' Dharmas, cannot be all 'mind and Dharma are constant light Pure Land' Dharmas, cannot be all 'mind and Dharma are Flower Adornment World' Dharmas, cannot be all 'mind and Dharma are Pure Land of Ultimate Bliss' Dharmas, cannot be all 'mind and Dharma are Pure Land of Lapis Lazuli' Dharmas, cannot be all 'mind and Dharma are Tushita Heaven' Dharmas, cannot be all 'mind and Dharma are Maitreya Pure Land' Dharmas, cannot be all 'mind and Dharma are Avalokiteshvara Pure Land' Dharmas, cannot be all 'mind and Dharma are Manjushri Pure Land' Dharmas, cannot be all 'mind and Dharma are Samantabhadra Pure Land' Dharmas, cannot be all 'mind and Dharma are Ksitigarbha Pure Land' Dharmas, cannot be all 'mind and Dharma are Ksitigarbha Pure Land' Dharmas, cannot be all 'mind and Dharma are Bhaisajyaguru Pure Land' Dharmas, cannot be all 'mind and Dharma are Shakyamuni Pure Land' Dharmas, cannot be all 'mind and Dharma are Amitabha Pure Land' Dharmas, cannot be all 'mind and Dharma are Vairocana Pure Land' Dharmas, cannot be all 'mind and Dharma are Rocana Pure Land' Dharmas, cannot be all 'mind and Dharma are Dipankara Pure Land' Dharmas, cannot be all 'mind and Dharma are Amitabha Pure Land' Dharmas, cannot be all 'mind and Dharma are future Buddhas Pure Land' Dharmas, cannot be all 'mind and Dharma are past Buddhas Pure Land' Dharmas, cannot be all 'mind and Dharma are present Buddhas Pure Land' Dharmas, cannot be all 'mind and Dharma are ten directions Buddhas Pure Land' Dharmas, cannot be all 'mind and Dharma are three times Buddhas Pure Land' Dharmas, cannot be all 'mind and Dharma are Ganges-sand-number Buddhas Pure Land' Dharmas, cannot be all 'mind and Dharma are dust-mote Buddhas Pure Land'.
師在山坐。見一孝子。擎一死屍來。向禪師前著。便哭云。何故。殺我阿母。禪師知是魔。思云。此是魔境。我將斧斫卻可不得解脫。便於柱上取斧。遂斫一斧。孝子走去。後覺股上濕。便看。乃見血。不期自斫。斯乃正坐禪時。心中起見。遂感外魔。來入。行人心。不知皆由自心。或自歌舞等。元是自心影像。故知若了唯心。諸境自滅。何處心外別有境魔耶。又昔有禪師坐。時見一豬來在前。禪師將是魔。則緩擎把豬鼻拽。唱叫。把火來。乃見和尚自把鼻唱叫。明知由心變。但修正定。何有魔事。如經云。汝心不明。認賊為子。五十重魔境。皆由妄心為賊子。盜汝法界中法財智寶。處三界往來。貧窮孤露之苦。
問。世間染法。有貪瞋癡為所治。出世凈法。有戒定慧為能治。則真俗互顯。能所對治。行相分明。理事具足。云何但說一心之旨。能祛萬法乎。
答。古德云。至道本乎其心。心法本乎無住。無住心體。靈知不昧。則萬法出生。皆依無住一心為體。離心之外。無別有法。如群波依水。離水無波。萬像依空。離空無像。大莊嚴論偈云。遠離於法界。無別有貪法。是故諸佛說。貪出貪余爾。如佛先說。我不說有異貪之法。能出於貪。瞋癡亦爾。由離法界。別法無體故。是故貪等法性。得貪等名。此
【現代漢語翻譯】 現代漢語譯本：禪師在山中打坐。看見一個孝子，拿著一具屍體過來，放在禪師面前，哭著說：『為什麼殺了我母親？』禪師知道這是魔，心想：『這是魔境，我即使用斧頭砍了，也無法解脫。』於是從柱子上取下斧頭，砍了一斧。孝子跑開了。後來（禪師）覺得大腿上濕了，一看，原來是血。沒想到是自己砍了自己。這是因為在正坐禪的時候，心中產生了妄見，於是感召了外魔入侵。修行人啊，不知道這一切都源於自己的心。或者（出現）自己唱歌跳舞等等（幻象），原本都是自己內心的影像。所以要知道，如果明白了唯心（一切唯心所現），各種境界自然消滅。哪裡在心外還有別的境界和魔呢？又從前有個禪師在打坐，當時看見一頭豬來到面前。禪師認為是魔，於是慢慢地抓住豬鼻子拽，喊叫：『拿火來！』（結果）卻看見和尚自己抓著自己的鼻子喊叫。明明知道是由心變現的。只要修正定，哪裡會有魔事呢？如經書所說：『你的心不明，認賊作子。』五十種魔境，都是因為妄心當作賊子，盜取你法界中的法財智寶，在三界中往來，遭受貧窮孤苦的折磨。
問：世間的染污法，有貪嗔癡作為所要對治的對象；出世間的清凈法，有戒定慧作為能對治的方法。這樣，真俗互相顯現，能所互相對應，行相分明，事理完備。為什麼只說一心的宗旨，就能去除萬法呢？
答：古德說：『至高的道，根本在於心；心法，根本在於無住。』無住的心體，靈明覺知而不昏昧，那麼萬法的出生，都依無住的一心為本體。離開心之外，沒有別的法。如同群波依水，離開水就沒有波；萬象依空，離開空就沒有像。《大莊嚴論》的偈頌說：『遠離於法界，無別有貪法，是故諸佛說，貪出貪余爾。』如佛先前所說：『我不說有異於貪的法，能夠出于貪。』嗔癡也是這樣。由於離開了法界，別的法就沒有自體。所以貪等法性，得到貪等的名字。這（貪等法性）
【English Translation】 English version: The master was meditating in the mountains. He saw a filial son carrying a corpse, placing it in front of the Chan master, and crying, 'Why did you kill my mother?' The Chan master knew it was a demon, thinking, 'This is a demonic realm. Even if I chop it with an axe, I cannot be liberated.' So he took an axe from the pillar and struck a blow. The filial son ran away. Later, he felt wetness on his thigh and saw it was blood. Unexpectedly, he had chopped himself. This was because, during proper meditation, false views arose in his mind, thus attracting external demons to invade. Practitioners, do not know that all of this originates from their own minds. Or (there appear) illusions of oneself singing and dancing, etc., which are originally images from one's own mind. Therefore, know that if one understands 'only mind' (everything is a manifestation of mind), all realms will naturally disappear. Where else outside the mind are there separate realms and demons? Furthermore, there was once a Chan master meditating, when he saw a pig coming before him. The Chan master thought it was a demon, so he slowly grabbed the pig's nose and shouted, 'Bring fire!' (As a result,) he saw the monk grabbing his own nose and shouting. Clearly, it is known that it is transformed by the mind. As long as one cultivates proper samadhi, where would there be demonic affairs? As the scriptures say, 'Your mind is unclear, recognizing a thief as your son.' The fifty kinds of demonic realms are all because the deluded mind is taken as a thief, stealing the treasures of Dharma, wealth, wisdom in your Dharma realm, wandering in the three realms, suffering the bitterness of poverty and loneliness.
Question: In worldly defiled dharmas, there are greed (tan), anger (chen), and delusion (chi) as what is to be treated. In transcendent pure dharmas, there are precepts (jie), concentration (ding), and wisdom (hui) as what is able to treat. Thus, the true and the conventional mutually manifest, the able and the treated mutually correspond, the characteristics are clear, and the principles are complete. Why only speak of the principle of one mind, which can remove all dharmas?
Answer: An ancient master said, 'The supreme Dao is rooted in the mind; the Dharma of the mind is rooted in non-abiding.' The mind-essence of non-abiding is spiritually aware and not obscured. Then the birth of all dharmas relies on the one mind of non-abiding as its essence. Apart from the mind, there are no other dharmas. Like waves relying on water, without water there are no waves; all phenomena rely on space, without space there are no phenomena. The verse in the Mahā-saṃghika-vinaya says, 'Apart from the Dharma realm, there is no separate dharma of greed. Therefore, all Buddhas say that greed comes from the remainder of greed.' As the Buddha said before, 'I do not say that there is a dharma different from greed that can come out of greed.' The same is true for anger and delusion. Because apart from the Dharma realm, other dharmas have no self-nature. Therefore, the Dharma-nature of greed, etc., obtains the name of greed, etc. This (Dharma-nature of greed, etc.)
說貪等法性。能出貪等。此義是經旨𧻠。又頌云。于貪起正思。于貪得解脫。故說貪出貪。瞋癡出亦爾。釋曰。離貪之外。無別有法。以貪法界故。則一切法趣貪。是趣不過。何者。若於貪趣正思。了貪無自性。則于貪得解脫。若於貪起邪想。迷貪生執著。則于貪被繫縛。繫縛解脫。遂成真俗二門。于真俗二門。則收盡染凈諸法。貪一法既爾。余瞋癡等八萬四千煩惱塵勞門亦然。一一遍含法界故。斯乃是諸經旨趣之門。亦可全證宗鏡大意矣。若迷方便。貪諸義門。則疑焰水以漂人。望干城而投足。憑虛自失。得實何憂。此一心之旨。萬德攸歸。若善若惡。皆能迴轉。若逆若順。悉使善成。所以十玄門中。有唯心迴轉善成門。古釋云。所言唯心迴轉者。前諸義門等。並是如來藏性。清凈真心之所建立。若善若惡。隨心所轉。故云迴轉善成。心外無別境。故言唯心也。若順轉。即名涅槃。經云。心造諸如來。若逆轉。即是生死。經云。三界虛妄。皆一心作。生死涅槃。皆不出心。是故不得定說。性是凈。及與不凈也。故涅槃經云。佛性非凈亦非不凈。凈與不凈皆唯心故。離心更無別法也。楞伽經偈云。唯心無境界。無塵虛妄見。故知逆順唯由人轉。苦樂自逐緣分。一念無住真心。塵劫未曾改變。但隨智分別。所見不同。涅
【現代漢語翻譯】 現代漢語譯本 問：關於貪婪等法的體性，它們能夠從中產生。這個意義是佛經的宗旨嗎？ 答：是的。正如頌文所說：『對於貪婪生起正確的思考，就能從貪婪中得到解脫。』所以說貪婪能從中產生，嗔恚和愚癡也是如此。 解釋：除了脫離貪婪之外，沒有其他特別的法。因為貪婪即是法界，所以一切法都趨向于貪婪。這種趨向是無法避免的。為什麼呢？如果對於貪婪生起正確的思考，瞭解貪婪沒有自性，就能從貪婪中得到解脫。如果對於貪婪生起錯誤的想像，迷惑于貪婪而產生執著，就會被貪婪所束縛。束縛和解脫，就形成了真諦和俗諦二門。在這真俗二門中，就包含了所有染污和清凈的諸法。貪婪這一法是這樣，其餘的嗔恚、愚癡等八萬四千煩惱塵勞之門也是如此。每一個都普遍包含法界。這正是諸經的宗旨和趣味之所在，也可以完全印證《宗鏡錄》的大意。 如果迷惑于方便，貪求各種義理之門，就會像懷疑火焰是水而想用來漂浮人，希望到達干城而投足於虛空。憑空自失，得到真實又有什麼憂慮呢？這一心之旨，萬德都歸向它。無論是善是惡，都能迴轉；無論是逆是順，都能使之成就善果。所以十玄門中，有唯心迴轉善成門。古時的解釋說：『所說的唯心迴轉，是指前面所說的各種義理之門等，都是如來藏性（Tathagatagarbha，一切眾生皆具的成佛的可能性），清凈真心所建立的。無論是善是惡，都隨著心而轉變，所以說是迴轉善成。』心外沒有別的境界，所以說是唯心。 如果順著心轉，就叫做涅槃（Nirvana，佛教術語，指解脫和寂滅）。經中說：『心造諸如來。』如果逆著心轉，就是生死。經中說：『三界虛妄，都是一心所造。』生死涅槃，都離不開心。所以不能肯定地說，自性是清凈的，或者是不清凈的。所以《涅槃經》（Nirvana Sutra）說：『佛性（Buddha-nature，成佛的內在可能性）非凈亦非不凈。』清凈與不清凈都是唯心所造，離開心就沒有別的法了。《楞伽經》（Lankavatara Sutra）的偈頌說：『唯心無境界，無塵虛妄見。』所以知道逆轉還是順轉，完全由人來轉變，苦樂也各自追逐因緣。一念無住的真心，經過無數劫也未曾改變，只是隨著智慧的分別，所見到的不同。
【English Translation】 English version Question: Speaking of the nature of greed and other dharmas, they can arise from it. Is this meaning the essence of the sutras? Answer: Yes. As the verse says: 'Upon greed, arise right thought, and from greed, attain liberation.' Therefore, it is said that greed arises from greed, and so do hatred and delusion. Explanation: Apart from being free from greed, there is no other special dharma. Because greed is the Dharmadhatu (Dharmadhatu, the realm of all phenomena), all dharmas tend towards greed. This tendency is unavoidable. Why? If one arises right thought upon greed, understanding that greed has no self-nature, then one can attain liberation from greed. If one arises wrong imagination upon greed, being deluded by greed and generating attachment, then one will be bound by greed. Bondage and liberation then form the two gates of truth and convention. Within these two gates of truth and convention, all defiled and pure dharmas are contained. Greed is like this, and so are the other eighty-four thousand gates of afflictions and defilements such as hatred and delusion. Each one universally contains the Dharmadhatu. This is precisely the essence and interest of the sutras, and it can also fully confirm the main idea of the 'Zong Jing Lu'. If one is deluded by expedient means, greedily seeking various gates of meaning, it will be like suspecting that flames are water and wanting to use them to float people, hoping to reach a dry city but placing one's feet in emptiness. Relying on emptiness and losing oneself, what worry is there in obtaining reality? This essence of one mind, all virtues return to it. Whether it is good or evil, it can all be turned around; whether it is adverse or favorable, it can all be made to achieve good results. Therefore, among the Ten Profound Gates, there is the Gate of Transformation by Mind and Accomplishment of Good. Ancient explanations say: 'What is meant by transformation by mind refers to the various gates of meaning mentioned earlier, etc., all of which are established by the Tathagatagarbha (Tathagatagarbha, the potential for Buddhahood inherent in all beings), the pure true mind. Whether it is good or evil, it all transforms according to the mind, so it is called transformation and accomplishment of good.' There is no other realm outside the mind, so it is called only mind. If one turns along with the mind, it is called Nirvana (Nirvana, Buddhist term referring to liberation and cessation). The sutra says: 'The mind creates all Tathagatas.' If one turns against the mind, it is birth and death. The sutra says: 'The three realms are illusory, all created by one mind.' Birth and death, Nirvana, all do not go beyond the mind. Therefore, one cannot definitively say that the nature is pure or impure. Therefore, the Nirvana Sutra (Nirvana Sutra) says: 'Buddha-nature (Buddha-nature, the inherent potential for Buddhahood) is neither pure nor impure.' Purity and impurity are all created by the mind; apart from the mind, there is no other dharma. The verse in the Lankavatara Sutra (Lankavatara Sutra) says: 'Only mind, no realm, no dust, false views.' Therefore, know that turning against or turning along is entirely transformed by people, and suffering and happiness each pursue their own conditions. The true mind of one thought without abiding has never changed throughout countless kalpas, but depending on the discrimination of wisdom, what is seen is different.
槃疏云。若言心性本凈。為惑所覆。猶屬教道。且順權說。若云本心清凈。眾生聞者。起于邪見。謂心即是。不肯修道。為令眾生斷除貪等。方見佛性故。云終不定說等。若依實理。心性本來未凈。猶如無始唯冰無水。雖全是冰。則不得云冰不是水。眾生心性。亦復如是。雖本是無明。則不得云非是三德秘藏。是故圓人。唯觀無始三道即三德。故不同權人。卻覆方見。金剛三昧經云。梵行長者言。諸法一味。云何三乘其智有異。佛言。長者。譬如江河淮海。大小異故。深淺殊故。名文別故。水在江中。名為江水。在淮中。名為淮水。在河中。名為河水。俱在海中。唯名海水。法亦如是。俱在真如。唯名佛道。是以縱橫幻境。在一性而融真。寂滅靈空。寄森羅而顯相。如華嚴經頌云。譬如一心力。能生種種心。如是一佛身。普現一切佛。華手經偈云。若欲以一念。遍知一切心。是心無形色。如幻不堅固。賢劫定意經云。見於證明。三界如幻。一切本元。無所違失。是曰一心。又云。以是名號。為無所有。有所睹見。見一切本。是曰一心。如經偈云。廣博諸世界。無量無有邊。知種種是一。知一是種種。何者。一是萬法之一。以心為自性故。所以古頌云。萬法由心生。心清萬法清。五通無障礙。心王如眼睛。月燈三昧經云
【現代漢語翻譯】 現代漢語譯本： 槃疏解釋說：如果說心性本來是清凈的，只是被迷惑所覆蓋，這仍然屬於教化的範疇，只是爲了順應權宜之計而說的。如果說本心清凈，眾生聽了之後，會產生邪見，認為心就是一切，而不肯修行。爲了讓眾生斷除貪婪等煩惱，才能見到佛性，所以說終究是不定說的等等。如果依據真實的道理，心性本來就不是清凈的，就像無始以來只有冰沒有水一樣。雖然全是冰，但不能說冰不是水。眾生的心性也是如此，雖然本來是無明，但不能說它不是三德秘藏。因此，圓教的人，只觀察無始以來的三道就是三德，所以不同於權教的人，需要去除覆蓋才能見到。 《金剛三昧經》中，梵行長者說：『諸法一味，為什麼三乘的智慧卻有差異？』佛說：『長者，譬如江、河、淮、海，大小不同，深淺不同，名稱也不同。水在江中，名為江水；在淮水中，名為淮水；在河中，名為河水；都在海中，只名為海水。法也是如此，都在真如中，只名為佛道。』因此，縱橫交錯的幻境，在同一自性中融合爲真；寂滅靈空，寄託在森羅萬象中而顯現形象。如《華嚴經》的偈頌所說：『譬如一心之力，能生種種心；如是一佛之身，普現一切佛。』《華手經》的偈語說：『如果想以一念，遍知一切心，這心沒有形狀和顏色，如幻象般不堅固。』《賢劫定意經》說：『見到證明，三界如幻，一切本元，沒有違背和缺失，這就是一心。』又說：『以這個名號，為無所有，有所睹見，見到一切的根本，這就是一心。』如經中的偈語所說：『廣博的諸世界，無量無有邊，知道種種是一，知道一是種種。』什麼是一？一是萬法之一，以心為自性。所以古時的偈語說：『萬法由心生，心清萬法清，五通無障礙，心王如眼睛。』《月燈三昧經》說
【English Translation】 English version: Pan Shu explains: If it is said that the nature of the mind is originally pure, but is covered by delusion, this still belongs to the category of teaching, and is only said to suit expediency. If it is said that the original mind is pure, sentient beings, upon hearing this, will give rise to wrong views, thinking that the mind is everything, and will not be willing to cultivate. In order to allow sentient beings to cut off greed and other afflictions, they can see the Buddha-nature, so it is said that ultimately it is not a fixed statement, etc. If according to the true principle, the nature of the mind is not originally pure, just like from the beginning there is only ice and no water. Although it is all ice, it cannot be said that ice is not water. The nature of sentient beings' minds is also like this, although it is originally ignorance, it cannot be said that it is not the secret treasury of the Three Virtues. Therefore, those of the perfect teaching only observe that the Three Paths from the beginning are the Three Virtues, so they are different from those of the provisional teaching, who need to remove the cover before they can see. In the Vajrasamadhi Sutra, the Brahmacarin Elder said: 'All dharmas are of one taste, why are the wisdoms of the Three Vehicles different?' The Buddha said: 'Elder, it is like the Yangtze River, the Yellow River, the Huai River, and the sea, which are different in size, different in depth, and different in name. Water in the Yangtze River is called Yangtze River water; in the Huai River, it is called Huai River water; in the Yellow River, it is called Yellow River water; all in the sea, it is only called sea water. The Dharma is also like this, all in Suchness (Tathata), it is only called the Buddha-way.' Therefore, the crisscrossing illusions merge into truth in the same nature; the silence and emptiness rely on the myriad phenomena to manifest their form. As the verse in the Avatamsaka Sutra says: 'For example, the power of one mind can generate all kinds of minds; likewise, the body of one Buddha universally manifests all Buddhas.' The verse in the Hastakavalambana Sutra says: 'If you want to know all minds with one thought, this mind has no shape or color, and is as impermanent as an illusion.' The Samadhinirharana Sutra of the Bhadrakalpa says: 'Seeing the proof, the three realms are like illusions, all origins are without violation or loss, this is the one mind.' It also says: 'With this name, as having nothing, there is something seen, seeing the root of everything, this is the one mind.' As the verse in the sutra says: 'The vast worlds, immeasurable and without end, know that all kinds are one, know that one is all kinds.' What is one? One is one of all dharmas, with the mind as its self-nature. Therefore, the ancient verse says: 'All dharmas are born from the mind, when the mind is pure, all dharmas are pure, the five supernatural powers are unobstructed, the mind-king is like the eyes.' The Candraprabha-samadhi Sutra says
。爾時世尊。知月光童子心所默唸。而作偈問。告月光童子言。若菩薩與一法相應。皆悉能獲最勝功德。速成阿耨多羅三藐三菩提。何謂一法。童子。若菩薩於一切法體性。如實了知。乃至偈言。諸法但說一。所謂法無相。是智者所說。如實而了知。若說如是法。菩薩了知者。彼得無礙辯。說億修多羅。導師所加護。顯示于實際。不分別假名。曾無有所說。以一知一切。以一切知一。雖有種種說。而不起于慢。其心能了知。一切法無名。隨順學諸名。而演說真實。釋曰。若如實了知一切法體性。即自心體性。觀一切法。悉皆無名無相。以假名相。說演其真實。令歸無相之真原。無名之實際。則入修多羅教海。辯說無窮。又如經云。童子。其心無性。又無形色。不可睹見。童子。如是心體性。即是佛功德體性。如是佛功德體性。即是一切諸法體性。以是義故。童子。若菩薩說一切法體性一義。如實知者。名為菩薩。寂滅於心。善解三界出離善根。如實了知。如實知見。能如實說。無有異說。乃至善解離文字法。善解分別字智。善解離語言法等。又楞伽經偈云。不生現於生。不退常現退。同時如水月。萬億國土現。一身及無量。燃火及霔雨。心心體不異。故說但是心。心中但是心。心無心而生。種種色形相。所見唯是心。
【現代漢語翻譯】 現代漢語譯本 這時，世尊知道月光童子心中所默唸的，便用偈語詢問，告訴月光童子說：『如果菩薩與一個法相應，都能獲得最殊勝的功德，迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這一個法是什麼呢？』 『童子，如果菩薩對於一切法的體性，如實地了知。』乃至偈語說：『諸法只是說一個，就是法的無相。這是智者所說的，如實地了知。如果說這樣的法，菩薩能了知，他就能得到無礙的辯才，宣說億萬修多羅（Sutra，經）。受到導師的加持和護佑，顯示于實際，不分別假名，從來沒有什麼可說的。以一知一切，以一切知一。雖然有種種說法，但不起慢心。他的心能了知，一切法沒有名稱，隨順學習各種名稱，而演說真實。』 解釋說：如果如實地了知一切法的體性，也就是自心的體性，觀察一切法，全部都是無名無相的，用假名相，宣說和演說它的真實，使之迴歸到無相的真源，無名的實際，就能進入修多羅教海，辯說無窮。又如經中所說：『童子，其心沒有自性，也沒有形狀和顏色，不可看見。童子，這樣的心體性，就是佛的功德體性。這樣的佛功德體性，就是一切諸法的體性。』因為這個緣故，童子，如果菩薩說一切法體性一義，如實地知曉，就名為菩薩，寂滅於心，善於理解三界的出離善根，如實地了知，如實地知見，能如實地說，沒有不同的說法，乃至善於理解脫離文字的法，善於理解分別文字的智慧，善於理解脫離語言的法等等。 又《楞伽經》（Laṅkāvatāra Sūtra）的偈語說：『不生卻顯現為生，不退卻常常顯現為退，同時如同水中的月亮，萬億國土顯現。一身以及無量身，燃火以及降雨。心與心的體性沒有差異，所以說只是心。心中只是心，心無心而生，種種顏色和形狀，所見到的唯有是心。』
【English Translation】 English version At that time, the World Honored One, knowing what the Moonbeam Youth was silently contemplating in his heart, asked him in verse, saying to the Moonbeam Youth: 'If a Bodhisattva is in accordance with one Dharma, they will all be able to obtain the most supreme merit and quickly achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment). What is this one Dharma?' 'Youth, if a Bodhisattva truly understands the essence of all Dharmas.' Even the verse says: 'All Dharmas are said to be one, which is the absence of characteristics of Dharmas. This is what the wise say, truly understanding it. If such a Dharma is spoken, and the Bodhisattva understands it, he will obtain unobstructed eloquence, expounding billions of Sutras (discourses). Protected and blessed by the guide, revealing the actual, not distinguishing false names, there is never anything to say. Knowing all through one, and knowing one through all. Although there are various sayings, no arrogance arises. His heart can understand that all Dharmas have no name, following and learning various names, and expounding the truth.' The explanation says: If one truly understands the essence of all Dharmas, which is the essence of one's own mind, observing all Dharmas, all are without name and form, using false names and forms to proclaim and expound their truth, causing them to return to the true source of no form, the reality of no name, then one can enter the sea of Sutra teachings, with endless eloquence. Furthermore, as it says in the Sutra: 'Youth, the mind has no self-nature, nor does it have shape or color, it cannot be seen. Youth, such a mind essence is the Buddha's merit essence. Such a Buddha's merit essence is the essence of all Dharmas.' For this reason, Youth, if a Bodhisattva speaks of the one meaning of the essence of all Dharmas, truly knowing it, he is called a Bodhisattva, tranquil in mind, good at understanding the roots of liberation from the three realms, truly understanding, truly seeing, able to speak truthfully, without different sayings, even good at understanding the Dharma of detachment from words, good at understanding the wisdom of distinguishing words, good at understanding the Dharma of detachment from language, and so on. Furthermore, the verse in the Laṅkāvatāra Sūtra (Descent to Lanka Sutra) says: 'Not born, yet appearing as born, not retreating, yet constantly appearing as retreating, simultaneously like the moon in the water, billions of lands appear. One body and countless bodies, burning fire and pouring rain. The essence of mind and mind is not different, therefore it is said to be only mind. In the mind, there is only mind, the mind is born without mind, various colors and shapes, what is seen is only the mind.'
又偈云。心中無斷常。身資生住處。唯心愚無智。無物而見有。又偈云。佛子見世間。唯心無諸法。種類非身作。得力自在成。何以故。若得心王。一切自在。要成即成。非他所礙。如持地菩薩云。我常於一切要路津口。田地。險隘。有不如法。妨損車馬。我皆平填。乃至遇毗舍如來摩頂。謂我當平心地。則世界地一切皆平。何以故。由心不平。其地即不平。如舍利弗。心有高下。見丘陵坑坎。是知提綱撮要。莫越觀心。見道不隔剎那。取證猶如反掌。陳文帝法華懺文云。理無二極。趣必同歸。但因業因心。稟萬類之識。隨見隨著。異群生之相。梁武帝金剛懺云。得之於心。然後為法。是以無言童子。妙得不言之妙。不說菩薩。深見無說之深。所云理無二極。趣必同歸者。則一法標宗。異途泯跡。不言之妙。無說之深者。若不親證自心。曷乃洞其深妙。則言思道斷。冥合斯宗矣。唐德宗皇帝云。夫萬有之法。本緣於心。心生法生。心滅法滅。故以心觀心。心外無法。心性常住。道其遠乎。如先德云。夫修道之體。自識常身。本來清凈。不生不滅。無有分別。自性圓滿。清凈之心。此是本師。故知自真心自然而有。不從外來。於三界中所有至親。莫過於心。
問。生佛同體。何故苦樂有殊。
答。諸佛悟達
【現代漢語翻譯】 現代漢語譯本： 又有偈語說：『心中沒有斷滅和恒常的分別，身體、資財、生存的處所，都只是心的顯現。愚昧無智的人，心中本無一物，卻妄見為有。』又有偈語說：『佛的弟子觀察世間，一切都只是心的顯現，沒有獨立於心之外的諸法。種種類別並非身體所造作，而是憑藉心的力量，自然成就。』為什麼呢？如果能夠掌握心王，一切都能自在成就，想要成就就能成就，不會被其他事物所阻礙。如同持地菩薩所說：『我常常在一切重要的道路、渡口、田地、險要狹窄之處，看到有不如法的情況，妨礙損壞車馬通行，我都將其剷平填實。』乃至遇到毗舍如來為我摩頂，告訴我應當平正心地，那麼世界大地一切都會平正。為什麼呢？由於心不平正，所以大地才不平正。』如同舍利弗，心中有高下之分，所以見到丘陵坑坎。由此可知，提綱挈領的關鍵，沒有超過觀心的。見道不隔剎那，取證猶如反掌。陳文帝的《法華懺文》說：『真理沒有兩個終極，歸宿必定相同。只是因為業力和心念，稟受萬類的意識，隨所見而執著，才產生了與眾生不同的種種相狀。』梁武帝的《金剛懺》說：『從心中領悟，然後才能成為佛法。』因此，無言童子巧妙地領悟了不言的奧妙，不說菩薩深刻地體悟了無說的深意。所謂『真理沒有兩個終極，歸宿必定相同』，是指以一法為宗旨，不同的途徑都消失了軌跡。『不言的奧妙，無說的深意』，如果不是親自證悟自心，又怎麼能洞察其中的深奧玄妙呢？這樣，言語思慮的道路斷絕，才能與這個宗旨冥然契合。唐德宗皇帝說：『一切萬有的法，根本都源於心。心生則法生，心滅則法滅。所以用心來觀察心，心外沒有法。心性是常住不變的，難道還說它遙遠嗎？』如同先德所說：『修道的要旨，在於認識常身，本來清凈，不生不滅，沒有分別，自性圓滿。清凈的心，就是本師。』所以要知道，自真心是自然而有的，不是從外而來。在三界之中，所有最親近的，沒有超過心的。
問：生佛同體，為什麼苦樂的感受有差別？
答：諸佛已經覺悟通達。
【English Translation】 English version: Furthermore, a gatha says: 'In the mind, there is no annihilation or permanence. The body, resources, and dwelling place are all manifestations of the mind. The foolish and ignorant, with nothing in their minds, falsely perceive existence.' Another gatha says: 'A Buddha's disciple observes the world, and all is merely a manifestation of the mind, with no dharmas existing independently outside the mind. Various categories are not created by the body, but are naturally accomplished through the power of the mind.' Why is this so? If one can grasp the 'mind-king', everything can be freely accomplished. If one desires to achieve something, it will be achieved, unhindered by anything else. It is like the Earth-Holding Bodhisattva saying: 'I often see, on all important roads, ferries, fields, and dangerous narrow places, unlawful situations that obstruct and damage the passage of vehicles and horses, and I level and fill them all.' Even when Visha Tathagata touched my head, he told me that I should level my mind, and then the entire world and earth would be level. Why is this? Because the mind is not level, the earth is not level.' It is like Shariputra, whose mind had distinctions of high and low, and therefore saw hills and valleys. From this, it is known that the key to grasping the essentials lies in observing the mind. Seeing the path is instantaneous, and attaining realization is as easy as turning one's hand. Emperor Chen Wen's 'Lotus Sutra Repentance Text' says: 'Truth has no two ultimate points, and the destination must be the same. It is only because of karma and mind that we receive the consciousness of all beings, clinging to what we see, and thus produce various appearances different from those of sentient beings.' Emperor Liang Wu's 'Diamond Sutra Repentance' says: 'Attain it in the mind, and then it becomes Dharma.' Therefore, the 'Silent Child' subtly attained the wonder of silence, and the 'Non-Speaking Bodhisattva' deeply realized the profundity of non-speaking. The saying 'Truth has no two ultimate points, and the destination must be the same' means that by taking one Dharma as the principle, different paths disappear. 'The wonder of silence, the profundity of non-speaking'—if one does not personally realize one's own mind, how can one understand its profound mystery? In this way, the path of words and thoughts is cut off, and one can merge with this principle in silence. Emperor Tang Dezong said: 'All the dharmas of the myriad existences originate from the mind. When the mind arises, the Dharma arises; when the mind ceases, the Dharma ceases. Therefore, use the mind to observe the mind; there is no Dharma outside the mind. The nature of the mind is constant and unchanging; how can it be said to be distant?' As the former sage said: 'The essence of cultivating the path lies in recognizing the constant body, which is originally pure, neither arising nor ceasing, without distinctions, and with self-nature complete. The pure mind is the original teacher.' Therefore, know that the true mind is naturally present and does not come from outside. Among all the closest relatives in the three realms, none is closer than the mind.
Question: Since sentient beings and Buddhas share the same essence, why are their experiences of suffering and happiness different?
Answer: The Buddhas have awakened and attained understanding.
。法性。皆自然。了心原。妄想不生。不失正念。我所心滅。故不受生死。即究竟常寂滅。以寂滅故。萬樂自歸。一切眾生。迷於真性。不達本心。種種妄想。不得正念。故即憎愛。以憎愛故。心器破壞。即受生死。故諸苦自現。欲知法要。守心第一。若一人不守真心得成佛者。無有是處。故云制心一處。無事不辦。一切萬法。不出自心。八萬法門。三乘位體。一切賢聖。論其宗教。莫非自心是本。文句疏云。若尋教跡。跡廣。徒自疲勞。若尋理本。本高。高不可極。日夜數他寶。自無半錢分。但觀己心之高廣。扣無窮之聖應。機成致感。逮得己利。故用觀心釋。當知種種聲教。若微若著。若權若實。皆為佛道而作筌罤。大經偈云。粗言及軟語。皆歸第一義。此之謂也。法華方便品偈云。我本立誓願。普令一切眾。亦同得此道。如我等無異。又偈云。正直舍方便。但說無上道。此正不指世間為正。不指螢光析智為正。不指燈炬體法智為正。不指星月道種智為正。乃指日光一切種智為正。此流通。非為楊葉木牛木馬而作流通。非流通半字。非流通共字。非流通別字。純是流通圓滿修多羅滿字法也。如宗鏡一光。更無餘照。不唯位高行滿。亦乃因深果圓。巧拙頓殊。遲速莫等。如大智度論云。譬如治病。苦藥鍼灸痛而得差
【現代漢語翻譯】 現代漢語譯本 法性（Dharmata，事物的真實本性）皆是自然而然的。明瞭心的本源，妄想便不會產生，也不會失去正確的念頭。『我』的執著和念頭消滅，因此不受生死的束縛，這就是究竟的常寂滅境界。因為達到寂滅的境界，一切快樂自然歸於自身。一切眾生，迷惑于真實的本性，不能領悟本來的心，產生種種虛妄的想法，無法得到正確的念頭，因此產生憎恨和愛戀。因為有憎恨和愛戀，心就像容器一樣被破壞，於是承受生死的痛苦，所以各種苦難自然顯現。想要了解佛法的要義，守護自己的心是第一位的。如果有人不守護自己的真心而能成佛，那是絕對不可能的。所以說，『制心一處，無事不辦』。一切萬法，都出自自己的心。八萬四千法門，三乘的位階和本體，一切賢聖，論述他們的宗教，沒有哪個不是以自己的心為根本。文句疏中說，如果尋找教的痕跡，痕跡繁多而廣泛，只會徒勞地讓自己疲憊；如果尋找理的根本，根本高深莫測，高到無法窮盡。就像整天替別人數著寶物，自己卻沒有半分錢。只要觀察自己心的崇高和廣闊，就能感應到無窮的聖賢的迴應。機緣成熟，就能獲得感應，從而得到自己的利益。所以用觀心來解釋。應當知道，種種音聲教誨，無論是細微還是顯著，無論是權宜之計還是真實不虛，都是爲了引導眾生走向佛道而設定的工具和陷阱。《大般涅槃經》的偈頌說：『粗俗的言語和柔和的言語，都歸於第一義諦。』說的就是這個道理。《妙法蓮華經·方便品》的偈頌說：『我最初立下誓願，普遍地讓一切眾生，也能同樣得到這個佛道，像我一樣沒有差別。』又說：『正直地捨棄方便之法，只說無上的佛道。』這裡所說的『正』，不是指世間的『正』，不是指螢火蟲般微弱的智慧為『正』，不是指燈炬所體現的法智為『正』，不是指星月所代表的道種智為『正』，而是指太陽般光芒萬丈的一切種智為『正』。這種流通，不是爲了像楊樹葉、木牛、木馬那樣的事物而作的流通，不是流通半字教，不是流通共字教，不是流通別字教，而是純粹地流通圓滿的修多羅滿字法。就像宗鏡錄的一道光明，不再需要其他的照耀。不僅僅是位階高、修行圓滿，而且是因地深厚、果地圓滿。巧妙和笨拙，頓時顯現出差別；遲緩和快速，也無法相提並論。就像《大智度論》所說：『譬如治療疾病，苦藥、鍼灸雖然痛苦，卻能使疾病痊癒。』
【English Translation】 English version Dharmata (the true nature of things) is all natural. Understanding the origin of the mind, delusional thoughts will not arise, and one will not lose right mindfulness. The attachment to 'I' and the thought of 'mine' cease, therefore one is not subject to birth and death, which is the ultimate state of constant tranquility and extinction (Nirvana). Because of reaching the state of Nirvana, all happiness naturally returns to oneself. All sentient beings are deluded by the true nature, unable to comprehend the original mind, generating all kinds of delusive thoughts, and unable to attain right mindfulness, thus giving rise to hatred and love. Because of hatred and love, the mind is like a container that is destroyed, and then suffers the pain of birth and death, so all kinds of suffering naturally appear. If you want to understand the essence of Dharma, guarding your mind is the first priority. If someone can become a Buddha without guarding their true mind, it is absolutely impossible. Therefore, it is said, 'Focusing the mind in one place, nothing is impossible.' All phenomena arise from one's own mind. The eighty-four thousand Dharma gates, the positions and essence of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), all sages, discussing their religions, none of them do not take their own mind as the root. The commentary on the text says, if you look for the traces of the teachings, the traces are numerous and extensive, which will only make you tired in vain; if you look for the root of the principle, the root is profound and immeasurable. It's like counting other people's treasures all day long, but you don't have half a penny yourself. As long as you observe the nobility and breadth of your own mind, you can sense the response of infinite sages. When the opportunity is ripe, you can get the response, so as to obtain your own benefits. Therefore, it is explained by observing the mind. It should be known that all kinds of vocal teachings, whether subtle or obvious, whether expedient or true, are all tools and traps set up to guide sentient beings to the path of Buddhahood. The verse in the Mahāparinirvāṇa Sūtra says: 'Crude words and soft words all return to the first principle.' This is what it means. The verse in the Upāya-kauśalya (Skillful Means) chapter of the Lotus Sūtra says: 'I originally made a vow to universally enable all sentient beings to attain this path of Buddhahood as well, just like me without any difference.' It also says: 'Uprightly abandon expedient methods and only speak of the supreme Buddha path.' The 'right' mentioned here does not refer to the 'right' of the world, does not refer to the wisdom as weak as a firefly as 'right', does not refer to the Dharma wisdom embodied in the lamp as 'right', does not refer to the knowledge of the path represented by the stars and moon as 'right', but refers to the all-knowing wisdom as radiant as the sun as 'right'. This kind of circulation is not for things like poplar leaves, wooden cows, and wooden horses, but is not circulating half-word teachings, not circulating shared-word teachings, not circulating separate-word teachings, but purely circulating the complete Sūtra full-word Dharma. It's like the one light of the Zong Jing Lu (Record of the Source Mirror), no other illumination is needed. It is not only that the position is high and the practice is complete, but also that the cause is deep and the result is perfect. Skillful and clumsy immediately show the difference; slow and fast cannot be compared. As the Mahāprajñāpāramitāśāstra says: 'For example, treating a disease, bitter medicine and acupuncture, although painful, can cure the disease.'
。如有妙藥。名蘇陀扇陀。病人眼見。眾疾皆愈。除病雖同。優劣法異。聲聞菩薩教化度人。亦復如是。苦行頭陀。初中后夜。勤心禪觀。苦而得道。聲聞教也。觀諸法相。無縛無解。心得清凈。菩薩教也。是以了心實相。悟在剎那。積行而成。因賒果遠。但有一毫之善。悉隨喜迴向實相之心。乃至四威儀中。觸途成觀。唸唸契旨。步步入玄。不令一塵而失真智。如箭射地。無不中者。故論云。複次。正迴向。菩薩。應作是念。如十方三世諸佛所知。用無上智慧。知諸善根相。一切智人中。佛第一勝。佛所知諸善根。必是實相。如佛所知。我亦用如是善根相迴向。譬如射地。無不著時。若射余物。或著或不著。如諸佛所知隨喜。如射地無不著。若用余道隨喜。如射余物。或著或不著。如是迴向。是為不謗諸佛。故知信解實相心。入宗鏡內。舉念皆是。無往不真。方順佛所知。不謗三寶。若得實相智慧所蔭。一切萬行悉皆成就。如大鵬影覆其子。令子增長。如今學人。但自直下內了自心。莫疑外境。心若得了。外境皆虛。一法才通。萬像盡歸心地。一輪有阻。千車悉滯修途。明明而只在自知。唸唸而無非真實。外粗叵鑒。不慮他疑。內密難窮。唯應親證。如龐居士偈云。中人樂寂靜。下士好威儀。菩薩心無礙。同凡凡不
【現代漢語翻譯】 現代漢語譯本： 如有奇妙的藥物，名為蘇陀扇陀（Suddha-sanda，意為清凈的沙），病人只要看到，所有疾病都會痊癒。雖然消除疾病的效果相同，但方法卻有優劣之分。聲聞（Śrāvaka，聽聞佛法而修行的弟子）和菩薩（Bodhisattva，立志成佛的修行者）教化度人，也是如此。苦行頭陀（Dhūta，一種苦行方式）的修行者，在初夜、中夜、后夜都勤奮地禪修觀想，通過苦行而證得道果，這是聲聞的教法。觀察諸法（Dharma，宇宙間一切事物和規律）的實相，沒有束縛也沒有解脫，使內心得到清凈，這是菩薩的教法。因此，瞭解心的真實相狀，開悟就在一剎那之間。積累修行而成，因為時間長遠結果也遠。只要有一絲一毫的善行，都隨喜並回向于實相之心。乃至在行住坐臥四威儀中，接觸任何事物都能成為觀想的對象，每一個念頭都與真理相契合，每一步都進入玄妙的境界。不讓一粒微塵遮蔽真實的智慧，就像用箭射向地面，沒有不中的。所以《論》中說：『其次，正確的隨喜迴向，菩薩應該這樣想：如十方三世諸佛所知，用無上的智慧，瞭解諸善根的相狀。一切智人中，佛是最第一殊勝的。佛所瞭解的諸善根，必定是實相。如佛所知，我也用這樣的善根相迴向。譬如射地，沒有不中的時候。如果射其他東西，有時中，有時不中。如諸佛所知而隨喜，就像射地一樣沒有不中的。如果用其他方法隨喜，就像射其他東西一樣，有時中，有時不中。』這樣迴向，就是不誹謗諸佛。所以知道信解實相之心，進入宗鏡之內，舉手投足都是真實，沒有不真實的。才順應佛所知，不誹謗三寶（佛、法、僧）。如果得到實相智慧的庇護，一切萬行都能成就，就像大鵬鳥的影子覆蓋著它的孩子，使孩子成長。如今的學人，只要直接向內瞭解自己的心，不要懷疑外在的境界。心如果明白了，外在的境界都是虛幻的。一種法門一旦通達，萬象都歸於心地。一個車輪受阻，千輛車都會停滯在修行的道路上。明明瞭了地只在于自己知道，唸唸之間沒有不是真實的。外在的粗淺難以鑑別，不必顧慮他人的懷疑。內在的精微難以窮盡，只能親自去證悟。』如龐居士的偈語說：『中等根器的人喜歡寂靜，下等根器的人喜歡威儀，菩薩的心沒有障礙，與凡夫相同但不 同。』
【English Translation】 English version: If there were a wondrous medicine named Suddha-sanda (meaning 'pure sand'), a patient, upon seeing it, would have all ailments cured. Though the effect of eliminating illness is the same, the methods have superior and inferior differences. The Śrāvakas (disciples who hear and practice the Dharma) and Bodhisattvas (beings who aspire to Buddhahood) who teach and liberate people are also like this. The practitioners of ascetic Dhūta (a form of ascetic practice), diligently meditate and contemplate during the early, middle, and late nights, attaining the path through asceticism; this is the teaching of the Śrāvakas. Observing the true nature of all Dharmas (universal laws and phenomena), without bondage or liberation, purifying the mind; this is the teaching of the Bodhisattvas. Therefore, understanding the true nature of the mind, enlightenment occurs in an instant. Accumulating practice takes time, because the time is long, the result is far away. As long as there is a trace of good deeds, all rejoice and dedicate it to the heart of true reality. Even in the four dignities of walking, standing, sitting, and lying down, contact with anything can become an object of contemplation, every thought is in harmony with the truth, every step enters the realm of the profound. Do not let a speck of dust obscure true wisdom, like shooting an arrow at the ground, none will miss. Therefore, the Treatise says: 'Furthermore, with correct dedication of merit, the Bodhisattva should think like this: As known by all Buddhas of the ten directions and three times, using supreme wisdom, understand the characteristics of all good roots. Among all-knowing beings, the Buddha is the most supreme. The good roots known by the Buddha must be true reality. As the Buddha knows, I also use such characteristics of good roots to dedicate merit. For example, shooting at the ground, there is no time when it does not hit. If shooting at other things, sometimes it hits, sometimes it does not. Rejoicing as known by all Buddhas is like shooting at the ground, none will miss. If rejoicing using other methods, it is like shooting at other things, sometimes it hits, sometimes it does not.' Such dedication of merit is not slandering the Buddhas. Therefore, knowing that believing and understanding the heart of true reality, entering the Mirror of the Doctrine, every action is true, none is untrue. Only then does it accord with what the Buddha knows, and does not slander the Three Jewels (Buddha, Dharma, Sangha). If one obtains the protection of the wisdom of true reality, all myriad practices will be accomplished, like the shadow of a Garuda bird covering its offspring, causing them to grow. Today's students, just directly understand their own minds inwardly, do not doubt the external realm. If the mind understands, the external realm is all illusory. Once one Dharma is understood, all phenomena return to the ground of the mind. If one wheel is blocked, a thousand carts will be stalled on the path of practice. Clearly and distinctly, it only lies in self-knowledge, and in every thought there is nothing that is not true. The external is crude and difficult to discern, do not worry about others' doubts. The internal is subtle and difficult to exhaust, one should only personally realize it.' As the verse of Layman Pang says: 'People of middle capacity enjoy tranquility, people of lower capacity like dignity, the Bodhisattva's mind is without obstacles, the same as ordinary people but not the same.'
知。佛是無相體。何須有相持。但令心了事。遮莫外人疑。如人渴飲水。冷暖自心知。又如外書中雲。有威名於世者。若呼其名。則可以止兒啼。魏略云。張遼為孫權所圍。遼復入。權眾破走。由是威震江東。兒啼不止。其父母以遼名恐之便止。又燉煌實錄云。宋質直。破虜有威名。兒啼。恐之即止。且孩兒未識其人。聞名即能止啼者。全證唯心矣。乃至如念觀音名號。火不能燒等。此托觀音為增上緣。並是自心所感。致茲靈驗。災祥成敗。榮辱升沉。無不由心者矣。所以融大師頌云。亦不從天生。亦不從地出。但是空心性。照世間如日。若如日照世間。何光明而不透。則觸目寓情。無非我心矣。皆成法寶。盡作家珍。自利利他。用而無盡。傅大士三諫歌云。舍世榮。舍世榮華。道理長怒力。慇勤學三諫。諫我身心還本鄉。諫意意根莫令起。諫口口根莫說彰。諫手手根莫鞭杖。三諫三王王自香。虛空自得到仙堂。仙堂不近亦不遠。徘徊只是眾中央。若欲行住仙堂里。不用匍匐在他鄉。若欲求念彌陀佛。東西南北是西方。西方彌陀觸處是。面前背後七重行。或黃或赤或紅白。或大或小或短長。天蓋正是彌陀屋。木孔木穿彌陀房。天上空。中彌陀路。草木正是彌陀鄉。日夜前後嘈嘈鬧。正是彌陀口放光。若欲禮拜彌陀佛。
【現代漢語翻譯】 現代漢語譯本 知。佛是無相之體，何須執著于有相之物？只要內心明瞭事理，就不必在意他人的疑惑。如同人口渴喝水，水的冷暖自己心裡清楚。又如外道書籍中說，有威名於世的人，如果呼喊他的名字，就可以止住小孩的啼哭。《魏略》記載，張遼被孫權包圍，張遼反擊，孫權的軍隊潰敗逃走。因此張遼威震江東，小孩啼哭不止，他們的父母用張遼的名字恐嚇他們，小孩便停止啼哭。又《敦煌實錄》記載，宋質直，破虜有威名，小孩啼哭，用他的名字恐嚇就停止啼哭。況且孩童還不認識這個人，聽到名字就能止住啼哭，完全證明了唯心主義。乃至如唸誦觀音菩薩名號，火不能燒等等，這是依託觀音菩薩為增上緣，都是自心所感，才會有這樣的靈驗。災禍吉祥，成功失敗，榮耀屈辱，陞遷沉淪，沒有不是由心造成的。所以融大師的偈頌說：『也不從天而生，也不從地而出，只是空性的心，照耀世間如太陽。』如果像太陽照耀世間，有什麼光明不能穿透？那麼觸目所及都寄託著情意，沒有不是我的心。都能成為法寶，都成為自家的珍寶，自利利他，使用起來無窮無盡。傅大士的《三諫歌》說：『捨棄世間的榮耀，捨棄世間的榮華，道理長久而憤怒的力量短暫。慇勤地學習三諫，諫我的身心迴歸本鄉，諫意念的根源不要讓它生起，諫口舌的根源不要說彰顯，諫手腳的根源不要鞭打。三諫三王，三王自然芬芳。虛空自然到達仙堂。仙堂不近也不遠，徘徊只是在眾人中央。如果想要行走居住在仙堂里，不用匍匐在其他地方。如果想要念誦彌陀佛，東西南北都是西方。西方彌陀無處不在，面前背後七重行樹。或黃或赤或紅白，或大或小或短長。天蓋正是彌陀的房屋，木孔木穿是彌陀的房間。天上空中是彌陀的路，草木正是彌陀的家鄉。日夜前後嘈嘈鬧鬧，正是彌陀的口在放光。如果想要禮拜彌陀佛，』 （張遼：三國時期曹魏名將） （孫權：三國時期吳國開國皇帝） （觀音：觀世音菩薩的簡稱，佛教中慈悲的象徵） （融大師：指永明延壽大師，宋代高僧，凈土宗祖師） （傅大士：南北朝時期梁代的居士，佛教大德） （彌陀佛：阿彌陀佛的簡稱，西方極樂世界的教主）
【English Translation】 English version Know that the Buddha is a formless entity. Why cling to forms? As long as the mind understands things, there's no need to worry about the doubts of outsiders. It's like a thirsty person drinking water, the coolness or warmth is known to oneself. Furthermore, as it is said in external texts, 'One who has great renown in the world, if his name is called, can stop a child from crying.' The Wei Lue records that Zhang Liao (Zhang Liao: A famous general of Cao Wei during the Three Kingdoms period) was surrounded by Sun Quan (Sun Quan: The founding emperor of the Wu Kingdom during the Three Kingdoms period). Liao counterattacked, and Sun Quan's army was defeated and fled. Because of this, Zhang Liao's威威震江東江東 (Jiangdong) shook Jiangdong, and children cried incessantly. Their parents would frighten them with Liao's name, and they would stop crying. Furthermore, the Dunhuang Shilu records that Song Zhizhi, who had a reputation for defeating the barbarians, could stop children from crying by frightening them with his name. Moreover, even though children do not recognize the person, hearing the name can stop their crying, which fully proves the principle of 'mind-only'. Even reciting the name of Guanyin (Guanyin: Short for Avalokiteśvara Bodhisattva, a symbol of compassion in Buddhism) prevents one from being burned by fire, etc. This relies on Guanyin as a supporting condition, and it is all felt by one's own mind, resulting in such miraculous effects. Calamities and blessings, success and failure, honor and disgrace, promotion and demotion, none are not caused by the mind. Therefore, Master Rong's (Master Rong: Refers to Master Yongming Yanshou, a prominent monk of the Song Dynasty and a patriarch of the Pure Land School) verse says: 'It is neither born from heaven, nor does it come from earth, it is only the empty nature of the mind, illuminating the world like the sun.' If it is like the sun illuminating the world, what light cannot penetrate? Then everything that meets the eye is imbued with emotion, and there is nothing that is not my mind. All can become Dharma treasures, all become family treasures, benefiting oneself and others, inexhaustible in use. Great Master Fu's (Great Master Fu: Fu Dashi, a lay Buddhist of the Liang Dynasty during the Northern and Southern Dynasties) 'Three Admonitions Song' says: 'Relinquish worldly glory, relinquish worldly splendor, reason is long and the power of anger is short. Diligently learn the three admonitions, admonish my body and mind to return to the original home, admonish the root of intention not to let it arise, admonish the root of the mouth not to speak openly, admonish the root of the hands and feet not to whip. The three admonitions are for the three kings, the three kings are naturally fragrant. Emptiness naturally reaches the celestial hall. The celestial hall is neither near nor far, lingering only in the midst of the crowd. If you want to walk and live in the celestial hall, you don't need to prostrate yourself in other places. If you want to recite Amitabha Buddha (Amitabha Buddha: The Buddha of Infinite Light, the lord of the Western Pure Land), east, west, north, and south are all the West. Amitabha Buddha of the West is everywhere, seven rows of trees in front and behind. Whether yellow, red, or white, whether large or small, short or long. The heavenly canopy is precisely Amitabha's house, the wooden holes and wooden piercings are Amitabha's room. The sky above is Amitabha's road, the grass and trees are precisely Amitabha's homeland. Day and night, before and after, noisy and bustling, it is precisely Amitabha's mouth emitting light. If you want to worship Amitabha Buddha,'
不用思想強幹忙。若不誑人是禮拜。若不求人是道場。努力自使三功作。慇勤肆力種衣糧。山河是家無盡藏。草木是人常滿倉。泥水是人常滿庫。藤蘿是人無底囊。多作功夫自成就。自行手腳熟嚴[廿/裝]。若欲往生安樂國。只是個物是西方。又歌云。諸佛村鄉在世界。四海三田遍滿生。佛共眾生同一體。眾生是佛之假名。若欲見佛看三郡。田宅園林處處停。或飛虛空中擾擾。或擲山水口轟轟。或結群朋往來去。或復孤單而獨行。或使白日東西走。或使暗夜巡五更。或烏或赤而復白。或紫或黑而黃青。或大或小而新養。或老或少舊時生。或身腰上有燈火。或羽翼上有琴箏。或游虛空亂上下。或在草木亂縱橫。或無言行自出宅。或入土坑暫寄生。或攢木孔為鄉貫。或遍草木作窠城。或轉羅網為村巷。或臥土石作階廳。諸佛菩薩家如是。只個名為舍衛城。
宗鏡錄卷第二十九 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第三十
慧日永明寺主智覺禪師延壽集
夫菩薩欲報佛恩。皆須不惜身命。護持如來正法。云何唯述一心。能報慈化。
答。覺王。最後慈敕。唯令于念處修真。首祖當初所傳。只但指人心是佛。若能信受。是真報恩。示他則不負前機。自究則克成大事
【現代漢語翻譯】 現代漢語譯本：不要在思想上強行用功。如果不欺騙人，那就是禮拜。如果不求助於人，那就是道場。努力讓自己完成身、口、意三功德。勤奮努力地耕種衣食。山河就是家，擁有無盡的寶藏。草木就是人，倉庫常常是滿的。泥水就是人，倉庫常常是滿的。藤蘿就是人，擁有無底的口袋。多下功夫自然會成就。自己動手實踐，熟練地莊嚴自身。如果想要往生安樂國（Sukhāvatī，極樂世界），要知道一切事物都指向西方（象徵著阿彌陀佛的凈土）。 又有歌唱道：諸佛的村莊鄉里就在這個世界。四海三界都遍滿眾生的生命。佛和眾生本為一體。眾生只是佛的假名。如果想要見佛，看看三郡（泛指世間），田宅園林處處都是佛的顯現。他們或者在天空中擾動，或者在山水口發出轟鳴。或者結伴成群往來，或者孤獨地獨自行動。或者讓太陽在東西之間執行，或者讓黑夜巡視五更。或者烏黑、或者赤紅、或者潔白，或者紫色、或者黑色、或者黃色、或者青色。或者巨大、或者渺小，是新生的，或者年老、或者年少，是舊時出生的。或者身腰上有燈火，或者羽翼上有琴瑟。或者在天空中上下飛舞，或者在草木中縱橫交錯。或者不說話自行走出家門，或者進入土坑暫時寄生。或者聚集在木孔中作為家鄉，或者遍佈草木作為巢穴。或者轉動羅網作為村巷，或者躺在土石上作為臺階廳堂。諸佛菩薩的家就是這樣，這個地方就叫做舍衛城（Śrāvastī，古印度城市）。 《宗鏡錄》卷第二十九 大正藏第 48 冊 No. 2016 《宗鏡錄》 《宗鏡錄》卷第三十 慧日永明寺主智覺禪師延壽集 菩薩想要報答佛恩，都必須不惜身命，護持如來正法。為什麼只說一心，就能報答佛的慈悲教化呢？ 回答：覺王（佛）最後的慈悲教誨，只是讓我們在念處（smṛtyupasthāna，四念住）修習真如。初祖（達摩）當初所傳的，只是指明人心就是佛。如果能夠信受，就是真正的報恩。向他人開示，就不會辜負前人的教誨；自己深入探究，就能成就大事。
【English Translation】 English version: Do not force effort in thought. If you do not deceive people, that is worship. If you do not seek from others, that is a sacred place. Strive to make yourself accomplish the three merits of body, speech, and mind. Diligently exert effort to cultivate food and clothing. Mountains and rivers are home, possessing endless treasures. Grasses and trees are people, and the granaries are always full. Mud and water are people, and the storehouses are always full. Vines and creepers are people, possessing bottomless bags. Put in more effort, and you will naturally achieve. Practice with your own hands and feet, and skillfully adorn yourself. If you wish to be reborn in the Land of Bliss (Sukhāvatī), know that everything points to the West (symbolizing Amitābha's Pure Land). And there is a song that says: The villages and hamlets of all Buddhas are in this world. The four seas and three realms are filled with the lives of beings. Buddhas and sentient beings are originally one body. Sentient beings are merely provisional names for Buddhas. If you wish to see the Buddha, look at the three prefectures (referring to the world), fields, residences, gardens, and forests are all manifestations of the Buddha. They either stir in the sky, or roar at the mouths of mountains and rivers. They either gather in groups to come and go, or act alone in solitude. They either make the sun run between east and west, or make the dark night patrol the five watches. They are either black, or red, or white, or purple, or black, or yellow, or green. They are either large, or small, newly born, or old, or young, born in old times. They either have lamps and fires on their waists, or have zithers and harps on their wings. They either fly up and down in the sky, or crisscross in the grasses and trees. They either leave their homes without speaking, or temporarily dwell in earthen pits. They either gather in wooden holes as their hometowns, or spread throughout the grasses and trees as their nests. They either turn nets into villages and alleys, or lie on earth and stones as steps and halls. The homes of all Buddhas and Bodhisattvas are like this; this place is called Śrāvastī (an ancient Indian city). Zong Jing Lu, Volume 29 Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu Zong Jing Lu, Volume 30 Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yongming Temple If a Bodhisattva wishes to repay the Buddha's kindness, they must not spare their life to protect and uphold the Tathagata's true Dharma. Why is it said that focusing solely on the One Mind can repay the Buddha's compassionate teachings? Answer: The Awakened King's (Buddha's) final compassionate instruction is simply to have us cultivate true suchness in the mindfulness foundations (smṛtyupasthāna). What the First Patriarch (Bodhidharma) initially transmitted was simply pointing out that the human mind is the Buddha. If one can believe and accept this, it is true repayment of kindness. To reveal it to others is not to fail the previous teachings; to investigate it oneself is to accomplish great things.
。如智者觀心論偈云。大師將涅槃。慈父有遺囑。四念處修道。當依木叉住。我等非佛子。不念此遺囑。乘緩內無道。戒緩墮三塗。由不問觀心。令他信漸薄。烏鴉不施食。豈報白鴉恩。非但田不良。無平等種子。法雨若不降。法種必燋枯。各無來世糧。失三利致苦。大法將欲頹。哀哉見此事。為是因緣故。須造觀心論。平等真法界。無行亦無到。若能問觀心。能行亦能到。即是四念處。能依木叉住。乘急內有道。戒急生人天。此是真佛子。不乖慈父囑。天龍皆慶喜。一切豈不忻。能報白鴉恩。普施烏鴉食。既有好良田。有平等種子。法雨應時降。法種皆生長。各有未來資。俱獲三利樂。為是因緣故。須造觀心論。諸來求法者。欲聞無上道。不知問觀心。聞慧終不發。諸來求法者。欲思無上道。不知問觀心。思慧終不生。諸來求法者。欲修無上道。不知問觀心。修慧終不成。諸來求法者。勤修四三昧。不知問觀心。困苦無所獲。諸來求法者。多聽得言語。不知問觀心。未得真實樂。諸來求法者。修三昧得定。不知問觀心。盲禪無所見。諸來求法者。欲懺悔眾罪。不知問觀心。罪終難得脫。諸來求法者。意欲離煩惱。不知問觀心。煩惱終不滅。諸來求法者。本欲利益他。不知問觀心。退轉令他謗。諸來求法者。欲興顯佛
法。不知問觀心。退還大污損。如此眾得失。非偈可具傳。有此諸得失。無人覺悟者。為是因緣故。須造觀心論。末世修觀心。得邪定發見。辯才無窮盡。自謂人間寶。無智者鼻嗅。野狐氣沖眼。舉尾共卻行。次第墮坑殞。為是因緣故。須造觀心論。守鼻隅安般。及修不凈觀。安般得四禪。不免泥犁苦。不凈謂無學。覆缽受女飯。設得隨禪生。墮長壽天難。為是因緣故。須造觀心論。依事法用心。無慧發鬼定。顯異動物心。事發壞佛法。命終生鬼趣。九十六眷屬。像法決定明。三師破佛法。為是因緣故。須造觀心論。內心不為道。邪諂念名利。詐現坐禪相。得名利眷屬。事發壞他信。毀損佛正道。此是扇提羅。死墮無間獄。為是因緣故。須造觀心論。說法得解脫。聽法眾亦然。不知問觀心。如貧數他寶。說者問觀心。無說亦無示。聽者問觀心。無聞亦無得。為是因緣故。須造觀心論。戒為制心馬。雖持五部律。不知問觀心。心馬終不調。律住持佛法。解外不解內。凈名訶上首。乃名真奉律。為是因緣故。須造觀心論。誦經得解脫。非為世財利。若能問觀心。破一微塵中。出大千經卷。受持讀誦者。聞持無遺忘。心開得解脫。為是因緣故。須造觀心論。勸化修供養。興顯安行人。密心為自利。倚托以資身。壤他喜舍善。
【現代漢語翻譯】 現代漢語譯本： 法。不知問觀心（觀察自心）。退還大污損。如此眾得失。非偈可具傳。有此諸得失。無人覺悟者。為是因緣故。須造觀心論（闡述觀心的論著）。末世修觀心。得邪定發見。辯才無窮盡。自謂人間寶。無智者鼻嗅。野狐氣沖眼。舉尾共卻行。次第墮坑殞。為是因緣故。須造觀心論。守鼻隅安般（通過觀察呼吸來入定），及修不凈觀（觀想身體不凈）。安般得四禪（四種禪定）。不免泥犁（地獄）苦。不凈謂無學。覆缽受女飯。設得隨禪生。墮長壽天難。為是因緣故。須造觀心論。依事法用心。無慧發鬼定。顯異動物心。事發壞佛法。命終生鬼趣。九十六眷屬。像法決定明。三師破佛法。為是因緣故。須造觀心論。內心不為道。邪諂念名利。詐現坐禪相。得名利眷屬。事發壞他信。毀損佛正道。此是扇提羅（一種外道）。死墮無間獄。為是因緣故。須造觀心論。說法得解脫。聽法眾亦然。不知問觀心。如貧數他寶。說者問觀心。無說亦無示。聽者問觀心。無聞亦無得。為是因緣故。須造觀心論。戒為制心馬。雖持五部律。不知問觀心。心馬終不調。律住持佛法。解外不解內。凈名（維摩詰）訶上首。乃名真奉律。為是因緣故。須造觀心論。誦經得解脫。非為世財利。若能問觀心。破一微塵中。出大千經卷。受持讀誦者。聞持無遺忘。心開得解脫。為是因緣故。須造觀心論。勸化修供養。興顯安行人。密心為自利。倚托以資身。壤他喜舍善。
【English Translation】 English version: The Dharma. Not knowing to inquire into 'observing the mind' (Guanxin - observing one's own mind). Returning brings great defilement and loss. Such gains and losses cannot be fully conveyed in verses. Having these gains and losses, there is no one who awakens. Because of this cause and condition, it is necessary to create the 'Treatise on Observing the Mind' (Guanxin Lun - a treatise explaining Guanxin). In the degenerate age, practicing 'observing the mind' leads to the manifestation of perverse samadhi. Eloquence is endless, claiming oneself to be a treasure of the human realm. The unwise smell with their noses, the stench of wild foxes assaults their eyes. Raising their tails, they retreat together, successively falling into pits and perishing. Because of this cause and condition, it is necessary to create the 'Treatise on Observing the Mind'. Guarding the corner of the nose with 'Anapanasati' (observing breath to attain concentration), and practicing 'impure contemplation' (contemplating the impurity of the body). 'Anapanasati' attains the four 'Dhyanas' (meditative states), but cannot avoid the suffering of 'Naraka' (hell). 'Impurity' is said to be 'no learning', receiving a woman's meal with an overturned bowl. Even if one is born according to 'Dhyana', it is difficult to fall into the 'long-lived heavens'. Because of this cause and condition, it is necessary to create the 'Treatise on Observing the Mind'. Relying on phenomenal dharmas to use the mind, without wisdom, one develops ghost-like samadhi. Manifesting strange and moving animal minds, the event destroys the Buddha's Dharma. At the end of life, one is born into the realm of ghosts, with ninety-six relatives. The semblance Dharma is definitely clear, the three teachers destroy the Buddha's Dharma. Because of this cause and condition, it is necessary to create the 'Treatise on Observing the Mind'. The inner mind is not for the 'Tao' (the path), with perverse flattery thinking of fame and gain. Falsely displaying the appearance of sitting in meditation, one obtains fame, gain, and relatives. The event destroys others' faith, damaging the Buddha's true path. This is 'Shantila' (a type of heretic), who dies and falls into the 'Avici Hell' (the hell of incessant suffering). Because of this cause and condition, it is necessary to create the 'Treatise on Observing the Mind'. Preaching the Dharma attains liberation, and so do the assembly who listen to the Dharma. Not knowing to inquire into 'observing the mind' is like a poor man counting the treasures of others. The speaker who inquires into 'observing the mind' has neither speaking nor showing. The listener who inquires into 'observing the mind' has neither hearing nor attaining. Because of this cause and condition, it is necessary to create the 'Treatise on Observing the Mind'. Precepts are for controlling the mind-horse. Although holding the 'Five-Part Vinaya' (five divisions of monastic rules), not knowing to inquire into 'observing the mind', the mind-horse will never be tamed. The 'Vinaya' (monastic rules) maintains the Buddha's Dharma, understanding the external but not the internal. 'Vimalakirti' (a wise lay Buddhist) scolds the leaders, and is thus named a true follower of the 'Vinaya'. Because of this cause and condition, it is necessary to create the 'Treatise on Observing the Mind'. Reciting scriptures attains liberation, not for worldly wealth and gain. If one can inquire into 'observing the mind', breaking open a single 'microcosmic dust' (smallest unit of matter), one can bring forth the 'Great Thousand Sutra Scrolls' (vast collection of scriptures). Those who receive, uphold, read, and recite them, hearing and holding without forgetting, their minds open and they attain liberation. Because of this cause and condition, it is necessary to create the 'Treatise on Observing the Mind'. Encouraging transformation, cultivating offerings, promoting and establishing peaceful conduct. Secretly using the mind for self-benefit, relying on it to support oneself, ruining others' joy, giving, and goodness.
駝驢以償人。若能問觀心。即如駝驃也。為是因緣故。須造觀心論。諸道各有法。了不自尋研。忽窺窬釋教。動經十數年。非但彼法拙。亦有謀壞心。此是迦毗梨。仙聖豈聽說。為是因緣故。須造觀心論。富貴而無道。多增長憍逸。若能問觀心。得真法富貴。雖高而不危。雖滿而不溢。不著世富貴。心常在道法。為是因緣故。須造觀心論。貧賤多奸諂。窺窬造眾惡。現被王法治。死墮三惡道。若能問觀心。即安貧養道。有道即真實。無為即富樂。為是因緣故。須造觀心論。四眾皆佛子。無非是法親。因執善法諍。遂結未來怨。若能問觀心。和合如水乳。皆師子之子。悉是栴檀林。為是因緣故。須造觀心論。年衰身帶疾。眼闇耳漸聾。心惛多忘漏。年不如一年。死王金翅鳥。不久吞命根。一旦業繩斷。氣絕豈能言。為是因緣故。須造觀心論。稽首十方佛。深慈觀心者。勸善諦觀察。發正覺妙樂。稽首十方法。深悲觀心者。善勸諦觀察。得真免諸苦。稽首十方僧。大眾和合海。若能善觀察。歡喜心無量。稽首龍樹師。令速得開曉。亦加舍三心。今承三寶力。起三十六問。其間諸細問。對事難可數。若觀一念心。能答此問者。當知心眼開。得入清涼池。不能答此問。奈何盲暝也。少義尚不見。那能行大道。哀哉末法中。無復
行道人。設令有三數。寧別此問也。故生悲愍心。歸命禮三寶。作此問心論。令勸者開朗。愿諸見聞者。莫生疑謗心。信受勤修習。必獲大法利。乃至偈問云。問觀自生心。云何四不說。離戲論執諍。心凈如虛空。問觀自生心。云何是魔行。業煩惱所繫。三界火宅燒。問觀自生心。云何是外道。諸見煩惱業。流轉於六道。問觀自生心。云何是三業。拙度斷見思。出三界火宅。問觀自生心。云何是巧度。三乘不斷結。得入二涅槃。問觀自生心。云何是別教。求大乘常果。菩薩斷別惑。問觀自生心。云何圓教乘。不破壞法界。住三德涅槃。問觀自生心。云何為涅槃。修四種三昧。得真無生忍。問觀自生心。云何巧成就。二十五方便。調心入正道。問觀自生心。云何知自心。起十種境界。成一心三智。問觀自生心。云何知十境。各成十法乘。游四方快樂。問觀自生心。云何不住法。入初發心住。及四十二位。問觀自生心。云何六度成。能得諸三昧。及諸陀羅尼。問觀自生心。云何得六通。用四攝行化。四辯無掛礙。問觀自生心。云何得相好。成真應二身。對緣如映象。問觀自生心。云何具十力。及四無所畏。內外照用圓。問觀自生心。云何于觀心。能得十八種。不共世間法。問觀自生心。云何得大慈。大悲三念處。愍眾無異
想。問觀自生心。云何巧方便。成就諸眾生。嚴凈一切剎。問觀自生心。云何於此心。莊嚴菩提樹。建清凈道場。問觀自生心。云何降魔怨。能制諸外道。令眾悉歸敬。問觀自生心。云何坐道場。現四種成佛。赴機無差殊。問觀自生心。云何轉四教。清凈妙法輪。一切得甘露。問觀自生心。云何現四佛。四種涅槃相。究竟滅無餘。問觀自生心。云何知依正。四土天器同。而飯色有異。問觀自生心。云何於此心。是一切根緣。通達無掛礙。問觀自生心。云何知悉檀。無形無所說。現形廣說法。問觀自生心。云何知漸頓。秘密不定教。一音說此四。問觀自生心。云何知四教。各開出四門。及一切法門。問觀自生心。云何於四教。四門十六門。作論通眾經。問觀自生心。云何住滅定。普入十法界。廣利諸眾生。問觀自生心。云何知四土。用教有增減。普利一切眾。問觀自生心。云何知此心。具一切佛法。無一法出心。問觀自生心。云何知此心。即平等法界。佛不度眾生。問觀自生心。云何知此心。法界如虛空。畢竟無所念。問觀自生心。云何無文字。一切言語斷。寂然無言說。今約觀一念自生心。略起三十六問。外觀心人。及久相逐。眷屬。行四種三昧者。彼觀心者。若能一一通達。當生心如佛想。親近受行。如四依也。門
【現代漢語翻譯】 現代漢語譯本：想。問觀自生心（觀照自身生起的心念）。云何巧方便（如何巧妙地運用方便法門）？成就諸眾生（成就一切眾生），嚴凈一切剎（莊嚴清凈一切佛土）。問觀自生心。云何於此心（如何在此心中），莊嚴菩提樹（莊嚴菩提樹），建清凈道場（建立清凈的道場）？問觀自生心。云何降魔怨（如何降伏魔怨），能制諸外道（能夠制伏各種外道），令眾悉歸敬（使大眾都歸順敬仰）？問觀自生心。云何坐道場（如何安坐道場），現四種成佛（示現四種成佛的方式），赴機無差殊（應機說法沒有差別）？問觀自生心。云何轉四教（如何轉動四教），清凈妙法輪（清凈微妙的法輪），一切得甘露（一切眾生都能得到甘露）？問觀自生心。云何現四佛（如何示現四佛），四種涅槃相（四種涅槃的相狀），究竟滅無餘（究竟寂滅沒有剩餘）？問觀自生心。云何知依正（如何了知依報和正報），四土天器同（四種國土的天人所用器物相同），而飯色有異（而飯的顏色卻有差異）？問觀自生心。云何於此心（如何在此心中），是一切根緣（是一切根塵的緣起），通達無掛礙（通達無礙）？問觀自生心。云何知悉檀（如何了知悉檀），無形無所說（無形無相，沒有什麼可以言說），現形廣說法（卻能顯現形相廣泛說法）？問觀自生心。云何知漸頓（如何了知漸教和頓教），秘密不定教（秘密和不定的教法），一音說此四（用一個聲音宣說這四種教法）？問觀自生心。云何知四教（如何了知四教），各開出四門（各自開出四門），及一切法門（以及一切法門）？問觀自生心。云何於四教（如何在四教中），四門十六門（四門和十六門），作論通眾經（作論來通達各種經典）？問觀自生心。云何住滅定（如何安住于滅盡定），普入十法界（普遍進入十法界），廣利諸眾生（廣泛利益一切眾生）？問觀自生心。云何知四土（如何了知四土），用教有增減（運用教法有增有減），普利一切眾（普遍利益一切眾生）？問觀自生心。云何知此心（如何了知此心），具一切佛法（具足一切佛法），無一法出心（沒有一法超出此心）？問觀自生心。云何知此心（如何了知此心），即平等法界（就是平等的法界），佛不度眾生（佛並沒有度眾生）？問觀自生心。云何知此心（如何了知此心），法界如虛空（法界如同虛空），畢竟無所念（畢竟沒有什麼念頭）？問觀自生心。云何無文字（如何是無文字），一切言語斷（一切言語都斷絕），寂然無言說（寂靜無言說）？今約觀一念自生心（現在就觀照一念自生之心），略起三十六問（略微提出三十六個問題）。外觀心人（外觀心的人），及久相逐（以及長久跟隨），眷屬（眷屬），行四種三昧者（修行四種三昧的人）。彼觀心者（那些觀心的人），若能一一通達（如果能夠一一通達），當生心如佛想（應當生起心念如同佛一樣），親近受行（親近接受奉行），如四依也（如同四依法一樣）。門
【English Translation】 English version: Thinking. Question: Observing the self-arising mind (contemplating the mind that arises from oneself). How to skillfully use expedient means (how to skillfully employ expedient methods)? To accomplish all sentient beings (to accomplish all sentient beings), to adorn and purify all Buddha-lands (to adorn and purify all Buddha-lands). Question: Observing the self-arising mind. How in this mind (how in this mind), to adorn the Bodhi tree (to adorn the Bodhi tree), to establish a pure Bodhimanda (to establish a pure Bodhimanda)? Question: Observing the self-arising mind. How to subdue demonic adversaries (how to subdue demonic adversaries), to control all heretics (to control all heretics), to cause all to return and revere (to cause all to return and revere)? Question: Observing the self-arising mind. How to sit in the Bodhimanda (how to sit in the Bodhimanda), to manifest the four kinds of Buddhahood (to manifest the four kinds of Buddhahood), to respond to opportunities without difference (to respond to opportunities without difference)? Question: Observing the self-arising mind. How to turn the Four Teachings (how to turn the Four Teachings), the pure and wonderful Dharma wheel (the pure and wonderful Dharma wheel), so that all may obtain the nectar (so that all may obtain the nectar)? Question: Observing the self-arising mind. How to manifest the Four Buddhas (how to manifest the Four Buddhas), the four kinds of Nirvana appearances (the four kinds of Nirvana appearances), ultimately extinguished without remainder (ultimately extinguished without remainder)? Question: Observing the self-arising mind. How to know the dependent and the principal (how to know the dependent and the principal), the four lands and heavenly vessels are the same (the four lands and heavenly vessels are the same), but the color of the food is different (but the color of the food is different)? Question: Observing the self-arising mind. How in this mind (how in this mind), is the origin of all roots and conditions (is the origin of all roots and conditions), to penetrate without hindrance (to penetrate without hindrance)? Question: Observing the self-arising mind. How to know the Siddham (how to know the Siddham), without form and nothing to say (without form and nothing to say), yet manifesting forms to widely expound the Dharma (yet manifesting forms to widely expound the Dharma)? Question: Observing the self-arising mind. How to know the gradual and the sudden (how to know the gradual and the sudden), the secret and indefinite teachings (the secret and indefinite teachings), with one sound speaking these four (with one sound speaking these four)? Question: Observing the self-arising mind. How to know the Four Teachings (how to know the Four Teachings), each opening four gates (each opening four gates), and all Dharma gates (and all Dharma gates)? Question: Observing the self-arising mind. How in the Four Teachings (how in the Four Teachings), the four gates and sixteen gates (the four gates and sixteen gates), to make treatises to understand all sutras (to make treatises to understand all sutras)? Question: Observing the self-arising mind. How to abide in the extinction samadhi (how to abide in the extinction samadhi), universally entering the ten Dharma realms (universally entering the ten Dharma realms), widely benefiting all sentient beings (widely benefiting all sentient beings)? Question: Observing the self-arising mind. How to know the Four Lands (how to know the Four Lands), using teachings with increase and decrease (using teachings with increase and decrease), universally benefiting all beings (universally benefiting all beings)? Question: Observing the self-arising mind. How to know this mind (how to know this mind), possessing all Buddha-dharmas (possessing all Buddha-dharmas), without a single dharma outside the mind (without a single dharma outside the mind)? Question: Observing the self-arising mind. How to know this mind (how to know this mind), is the equal Dharma realm (is the equal Dharma realm), the Buddha does not liberate sentient beings (the Buddha does not liberate sentient beings)? Question: Observing the self-arising mind. How to know this mind (how to know this mind), the Dharma realm is like empty space (the Dharma realm is like empty space), ultimately without any thoughts (ultimately without any thoughts)? Question: Observing the self-arising mind. How is it without words (how is it without words), all speech is cut off (all speech is cut off), silent and without speaking (silent and without speaking)? Now, regarding observing the self-arising mind in a single thought (now, regarding observing the self-arising mind in a single thought), briefly raising thirty-six questions (briefly raising thirty-six questions). Outwardly observing the mind person (outwardly observing the mind person), and those who have long followed (and those who have long followed), family members (family members), those who practice the four kinds of samadhi (those who practice the four kinds of samadhi). Those who observe the mind (those who observe the mind), if they can understand each and every one (if they can understand each and every one), they should generate the thought of the mind being like the Buddha (they should generate the thought of the mind being like the Buddha), draw near, receive, and practice (draw near, receive, and practice), like the Four Reliances (like the Four Reliances). Gate
徒眷屬。若於此無滯。是真同行。是真法王子孫。紹三寶種。使不斷絕。若不能觀於一念自生心。一一答此問者。即是天魔外道眷屬。為彼之所驅馳。方處三界牢獄。未有出離之期。若心不愜。欲求挽出者。必墮二乘三惡道坑。自斷法身慧命。誅滅菩提眷屬。是破佛法國土大乘家。哀哉哀哉。知奈何也。若觀自生心。得失如此。觀他生。共生。無因生。心亦然也。釋曰。此觀心三十六問。上等十方諸佛之慈心。無恩不報。下及法界群生之悲仰。有感皆從。乃至修行妙門。度生儀軌。教觀融攝。理事圓通。徹果該因。自他兼利。十身遍應。四土包含。但觀自一心。無不悉備。如論偈云。烏鴉不施食。豈報白鴉恩。非但田不良。無平等種子。法雨若不降。法種必燋枯。各無來世糧。失。三利致苦者。釋云。此偈明。不修念處之觀。即是無平等種子。不依木叉而住。即非良田。何者。夫觀大乘念處者。觀生死五陰之身。非枯非榮。即大寂定。涅槃經云。色解脫涅槃。乃至識解脫涅槃。若修此念處觀。即是觀一切六道眾生。即是常樂我凈大涅槃。具足佛之知見。如常不輕圓信成就。經云。施城中最下乞人。與難勝如來等。是則豈可分別是田非田。可施不可施耶。故念處觀。即平等種子。若不修。則見生死涅槃有異。凡聖有殊。
【現代漢語翻譯】 現代漢語譯本 眷屬們。如果對這個道理沒有滯礙，才是真正的同行者，才是真正的法王子孫，繼承三寶的種子，使之不斷絕。如果不能觀察一念自生之心，一一回答這些問題，那就是天魔外道的眷屬，被他們所驅使，身處三界牢獄，沒有脫離之期。如果心不滿意，想要挽救自己，必定墮入二乘或三惡道深坑，自斷法身慧命，誅滅菩提眷屬，這是破壞佛法、國家、大乘之家。可悲啊可悲，該怎麼辦呢？如果觀察自生之心，得失就是這樣。觀察他生、共生、無因生之心，也是如此。釋迦牟尼說：這觀察心的三十六問，上等同於十方諸佛的慈悲心，有恩必報；下及法界群生的悲哀仰望，有所感應都會迴應。乃至修行妙門，度生儀軌，教義和觀行相互融合，事相和理性圓融通達，從結果推及原因，自利利他兼顧，十身普遍應現，四土全部包含。只要觀察自己的一心，沒有不完備的。如《論》中的偈頌說：烏鴉不施食，怎麼能報答白鴉的恩情？不僅僅是田地不好，是沒有平等的種子。法雨如果不降下，法種必定焦枯。各自沒有來世的糧食，失去三種利益導致痛苦。釋迦牟尼說：這首偈頌說明，不修念處的觀行，就是沒有平等的種子；不依木叉（戒律）而住，就不是良田。為什麼呢？修習大乘念處觀的人，觀察生死五陰之身，非枯非榮，就是大寂定。《涅槃經》說：『色解脫就是涅槃，乃至識解脫就是涅槃。』如果修習這種念處觀，就是觀察一切六道眾生，就是常樂我凈的大涅槃，具足佛的知見，如常不輕菩薩圓滿地信受奉行而成就。《經》中說：『佈施給城中最下賤的乞丐，與佈施給難勝如來（Pradānaśūra-tathāgata）是相等的。』那麼怎麼可以分別哪些是良田，哪些不是良田，哪些可以佈施，哪些不可以佈施呢？所以念處觀，就是平等的種子。如果不修習，就會認為生死和涅槃有區別，凡人和聖人有差別。
【English Translation】 English version Companions and family members. If there is no stagnation in this understanding, then you are truly fellow practitioners, truly descendants of the Dharma Prince, inheriting the seeds of the Three Jewels, ensuring they are never cut off. If one cannot observe the mind arising from a single thought and answer these questions one by one, then they are members of the retinue of heavenly demons and external paths, driven and controlled by them, confined to the prison of the Three Realms, with no prospect of escape. If the mind is not satisfied and one seeks to pull oneself out, they will inevitably fall into the pit of the Two Vehicles or the Three Evil Paths, severing their Dharma body and wisdom life, destroying the Bodhi family. This is to destroy the Buddha's Dharma, the country, and the Great Vehicle family. Alas, alas, what can be done? If one observes the self-arising mind, the gains and losses are like this. Observing the other-arising, co-arising, and causeless-arising minds is also the same. Śākyamuni said: These thirty-six questions on observing the mind are equal to the compassionate heart of all Buddhas in the ten directions, repaying kindness without fail; and extend to the sorrowful longing of all beings in the Dharma Realm, responding to all that is felt. Furthermore, they encompass the wonderful gate of practice, the rituals for liberating beings, the integration of teachings and contemplation, the complete interpenetration of phenomena and principle, reaching from result to cause, benefiting both oneself and others, universally manifesting the ten bodies, and including the four lands. Simply by observing one's own mind, nothing is lacking. As the verse in the Treatise says: 'If a crow does not give food, how can it repay the kindness of a white crow? It is not only that the field is not good, but there are no seeds of equality. If the rain of Dharma does not fall, the seeds of Dharma will surely be scorched. Each has no provisions for the next life, losing three benefits and leading to suffering.' Śākyamuni said: This verse explains that not cultivating the contemplation of the four foundations of mindfulness is like having no seeds of equality; not abiding by the Prātimokṣa (code of monastic discipline) is not being a good field. Why? Those who cultivate the contemplation of the Great Vehicle's four foundations of mindfulness observe the body of the five aggregates of birth and death, neither withered nor flourishing, which is great stillness and samādhi. The Nirvana Sutra says: 'The liberation of form is Nirvana, and so on, the liberation of consciousness is Nirvana.' If one cultivates this contemplation of the four foundations of mindfulness, it is observing all beings in the six realms, which is the great Nirvana of permanence, bliss, self, and purity, fully possessing the knowledge and vision of the Buddha, like Sadāparibhūta (Never Disparaging) Bodhisattva perfectly believing and accomplishing. The Sutra says: 'Giving to the lowest beggar in the city is equal to giving to Pradānaśūra-tathāgata.' So how can one distinguish which are good fields and which are not, which can be given to and which cannot? Therefore, the contemplation of the four foundations of mindfulness is the seed of equality. If one does not cultivate it, one will see differences between birth and death and Nirvana, and distinctions between ordinary beings and sages.
聖是敬田。則崇仰而施。凡是悲田。則厭賤而不捨。故言無平等種子。今取王為喻者。喻無平等種子也。昔有王。但借白鴉以喻聖人。烏鴉以喻凡人。王喻眾生不修念處。不修念處平等種子之人也。故簡悲敬兩田。然內無平等種子圓觀之道。外則不能弘宣化大乘。豈能報佛恩。又破如來禁戒。則無良田。是故偈云。法雨若不降。法種則燋枯。此兩句。明四眾無戒慧之機。聖則不應。何者。涅槃經云。純陀自云。我今身有良田。無諸荒穢。唯希如來甘露法雨。雨我身田。令生法芽。而今四眾不依念處修道。則無慧種。不依木叉而住。則無良田。既無種。則眾生無感聖之機。豈能招聖法雨之應。眾生佛性之芽。何得不枯也。乃至內無善機。外無聖應。法種之芽又枯。是則失現在未來涅槃。三利之樂。乃更招三塗之苦。又偈云。能報白鴉恩。普施烏鴉食者。釋云。此偈明有平等種子。復有良田。能施烏鴉食。能報白鴉恩。何者。然佛聖人能覺悟眾生。不令為三毒諸煩惱蛇毒所傷。即是聖人于眾生有恩。如白鴉覺悟于王。不為毒蛇所害。經云。依教修行。名報佛恩。而今行者。依念處觀慧。依木叉而住。即是依教修行。名報佛恩。復能以己之行。化導一切眾生。即是普施一切烏鴉食。能報白鴉之恩。又偈云。守鼻隅安般。及修
【現代漢語翻譯】 現代漢語譯本： 聖是敬田（指值得尊敬和供養的對象）。所以要崇敬仰慕地佈施。凡是悲田（指值得憐憫和救濟的對象），就要不嫌棄厭惡地去幫助。所以說沒有平等的種子。現在用國王來比喻，是比喻沒有平等的種子。從前有個國王，只是用白烏鴉來比喻聖人，用烏鴉來比喻凡人。國王比喻眾生不修習念處。不修習念處，就是沒有平等種子的人。所以要簡擇悲田和敬田。然而內心沒有平等種子圓融觀照的道理，對外就不能弘揚宣化大乘佛法。怎麼能夠報答佛恩呢？又違犯如來制定的戒律，就沒有良田。所以偈語說：『法雨如果不降下，法種就會焦枯。』這兩句說明四眾弟子沒有戒和慧的根基，聖人就不會應現。為什麼呢？《涅槃經》中說，純陀自己說：『我現在身有良田，沒有各種荒蕪污穢，只希望如來的甘露法雨，滋潤我的身田，使它生出法芽。』而現在四眾弟子不依靠念處修道，就沒有智慧的種子；不依靠戒律而住，就沒有良田。既然沒有種子，那麼眾生就沒有感應聖人的機緣。怎麼能夠招感聖法的法雨呢？眾生佛性的萌芽，怎麼能夠不枯萎呢？乃至內心沒有善良的根基，外在沒有聖人的應現，法種的萌芽又枯萎了，這就是失去現在、未來和涅槃這三種利益的快樂，反而招來三惡道的痛苦。又有偈語說：『能夠報答白烏鴉的恩情，普遍施捨食物給烏鴉。』解釋說：這句偈語說明有平等的種子，又有良田，能夠施捨食物給烏鴉，能夠報答白烏鴉的恩情。為什麼呢？因為佛和聖人能夠覺悟眾生，不讓眾生被三毒和各種煩惱的毒蛇所傷害，這就是聖人對眾生有恩。如同白烏鴉覺悟國王，不被毒蛇所害。經中說：『依照佛的教導修行，叫做報佛恩。』而現在修行人，依靠念處觀修智慧，依靠戒律而住，這就是依照佛的教導修行，叫做報佛恩。又能用自己的修行，化導一切眾生，這就是普遍施捨食物給一切烏鴉，能夠報答白烏鴉的恩情。又有偈語說：『守護鼻端安般（anban，即安那般那，指通過覺知呼吸來達到專注和內觀的修行方法），以及修習……』 及修
【English Translation】 English version: 'Saint' refers to the field of reverence (those worthy of respect and offering). Therefore, one should give with reverence and admiration. 'Compassionate field' (those worthy of pity and relief) refers to helping without aversion or disdain. Hence, it is said there are no equal seeds. The analogy of the king is used to illustrate the absence of equal seeds. Once, there was a king who used a white crow to symbolize a saint and a crow to symbolize an ordinary person. The king symbolizes sentient beings who do not cultivate the Four Foundations of Mindfulness (Nianchu). Those who do not cultivate the Four Foundations of Mindfulness are people without equal seeds. Therefore, one should discern between the fields of compassion and reverence. However, without the principle of equal seeds and complete contemplation within, one cannot propagate and transform the Mahayana Dharma externally. How can one repay the Buddha's kindness? Furthermore, violating the precepts established by the Tathagata means having no good field. Therefore, the verse says: 'If the rain of Dharma does not descend, the seeds of Dharma will wither and dry up.' These two lines explain that the fourfold assembly lacks the foundation of precepts and wisdom, and the saint will not respond. Why? The Nirvana Sutra says that Cunda himself said: 'I now have a good field, without any barrenness or defilement, and I only hope that the Tathagata's nectar-like rain of Dharma will moisten my field and cause it to sprout Dharma.' But now, the fourfold assembly does not rely on the Four Foundations of Mindfulness to cultivate the path, so there are no seeds of wisdom; not abiding by the precepts, there is no good field. Since there are no seeds, sentient beings have no opportunity to sense the saint. How can they attract the response of the rain of the Holy Dharma? How can the sprouts of sentient beings' Buddha-nature not wither? Even if there are no good roots within and no saintly responses without, the sprouts of the seeds of Dharma will wither again, which means losing the happiness of the three benefits of the present, future, and Nirvana, and instead inviting the suffering of the three evil realms. Another verse says: 'One who can repay the kindness of the white crow and universally give food to the crows.' The explanation says: This verse explains that there are equal seeds and a good field, capable of giving food to the crows and repaying the kindness of the white crow. Why? Because the Buddha and the saints can awaken sentient beings, preventing them from being harmed by the poisonous snakes of the three poisons and various afflictions, which means that the saints are kind to sentient beings, just as the white crow awakened the king and prevented him from being harmed by the poisonous snake. The Sutra says: 'Practicing according to the teachings is called repaying the Buddha's kindness.' And now, practitioners rely on the wisdom of the Four Foundations of Mindfulness and abide by the precepts, which means practicing according to the teachings and is called repaying the Buddha's kindness. Furthermore, being able to transform and guide all sentient beings with one's own practice means universally giving food to all crows and being able to repay the kindness of the white crow. Another verse says: 'Guarding the nostrils, Anban (anban, i.e., Anapanasati, refers to the practice of achieving focus and introspection by being aware of breathing), and cultivating...' and cultivating...
不凈觀。安般得四禪。不免泥犁苦。不凈謂無學。覆缽受女飯。設得隨禪生。墮長壽天難。為是因緣故。須造觀心論者。釋云。此明事相修禪之倒也。鼻隅安般一句。標修有漏四禪章門。及修不凈觀一句。標修無漏事禪章門。守鼻隅者。安心在鼻也。安般者。數息也。以數息故。能得四禪八定。昔有比丘。得四禪。謂阿羅漢。臨命謗佛。墮于地獄也。昔有比丘。學不凈觀。少時伏心。欲想不起。自謂聖人。后出聚落乞食。見女送飯。欲心即發。情迷心醉。覆缽受于女飯。然數息得禪。設不起謗。及不墮地獄。而隨禪受生。墮長壽天難。故知若於一心四念處修道。不忘慈父囑。真孝順之子孫。但入宗鏡中。無恩而不報。是以心若正。萬法皆正。心若邪。萬法亦邪。若離自心外。欲破他邪。則立自立他。見邪見正。如卸甲入陣。棄火焚畬。欲破敵下種。無有是處。但能守護自心。即是護持正法。亦是普念十方一切如來。自心護法既爾。轉化他心亦然。則正外無邪。云何說破。邪外無正。云何說持。如是通明。真護正法。乃至圓滿具足一切法門。所以首楞嚴經偈云。將此深心奉塵剎。是則名為報佛恩。大集經云。眼識於色。是名非法。若能遠離。是名護法。故知善攝諸根。不為六塵所侵者。可謂真護法矣。法集經云。菩薩不
【現代漢語翻譯】 現代漢語譯本
不凈觀和安般念（Ānàpāna，一種呼吸禪修）即使能達到四禪的境界，也無法避免墮入泥犁（Niraya，地獄）的痛苦。所謂的不凈觀，即使是無學（Asaiksa，已證阿羅漢果位但仍需修行的聖者）之人，也可能因為接受女子的覆缽之飯而破戒。即使能夠隨禪定而轉生，也難以生到長壽天（一種色界天）。因為這些因緣，所以需要造《觀心論》的人來解釋。
這段話說明了在事相上修禪的顛倒之處。『鼻隅安般』一句，標明了修有漏四禪（指仍然受煩惱影響的四種禪定境界）的章門。『及修不凈觀』一句，標明了修無漏事禪（指不受煩惱影響的事相禪定）的章門。『守鼻隅者』，是指安心於鼻端。『安般者』，是指數息。通過數息，能夠達到四禪八定。過去有比丘，證得四禪，自以為是阿羅漢，臨終時誹謗佛陀，墮入地獄。過去有比丘，學習不凈觀，短時間內伏住了心，淫慾的念頭不起，自認為是聖人。後來出聚落乞食，見到女子送飯，淫慾之心立刻生起，心神迷惑，接受了女子的覆缽之飯。即使通過數息得到禪定，如果不誹謗佛陀，也不墮入地獄，但隨著禪定而受生，也難以生到長壽天。所以要知道，如果在『一心四念處』（觀察身、受、心、法四方面的禪修方法）修道，不忘記慈父（佛陀）的囑託，才是真正的孝順子孫，才能進入宗鏡（比喻佛的智慧），沒有恩德而不報答。因此，心如果正，萬法皆正；心如果邪，萬法也邪。如果離開自心之外，想要破除他人的邪見，那就是樹立自己，也樹立他人，見到邪見，也見到正見，如同卸下盔甲進入戰場，丟棄火種焚燒田地，想要破除敵人，又想在田里播種，沒有這樣的道理。只要能夠守護自己的心，就是護持正法，也是普遍憶念十方一切如來。自己守護心是這樣，轉化他人的心也是這樣。那麼正見之外沒有邪見，又怎麼說破除邪見呢？邪見之外沒有正見，又怎麼說護持正見呢？像這樣通達明白，才是真正護持正法，乃至圓滿具足一切法門。所以《首楞嚴經》（Śūraṅgama Sūtra）的偈頌說：『將此深心奉塵剎，是則名為報佛恩。』《大集經》（Mahāsaṃnipāta Sūtra）說：『眼識於色，是名非法，若能遠離，是名護法。』所以要知道，善於攝持諸根，不被六塵（色、聲、香、味、觸、法）所侵擾的人，才可說是真正的護法。法集經（Dharma Samuccaya Sūtra）說：菩薩不……
【English Translation】 English version
Even attaining the four Dhyānas (Jhānas, states of meditative absorption) through Impurity Contemplation (Aśubha-bhāvanā) and Ānāpāna (mindfulness of breathing) does not guarantee escape from the suffering of Naraka (Niraya, hell). Even an Asaiksa (one beyond learning, a noble disciple still in training) who practices Impurity Contemplation might break precepts by accepting food offered by a woman in an overturned bowl. Even if one is reborn according to their Dhyāna, it is difficult to be born in the Long-lived Heavens (a type of heaven in the Form Realm). It is for these reasons that there is a need for those who compose treatises on the contemplation of the mind (Guan Xin Lun).
This explains the inversions in cultivating Chan (Zen) through phenomena. The phrase 'Ānāpāna at the corner of the nose' marks the chapter on cultivating the four Dhyānas with outflows (referring to the four meditative states still influenced by defilements). The phrase 'and cultivating Impurity Contemplation' marks the chapter on cultivating phenomenal Chan without outflows (referring to phenomenal Chan free from the influence of defilements). 'Guarding the corner of the nose' means settling the mind at the tip of the nose. 'Ānāpāna' refers to counting breaths. Through counting breaths, one can attain the four Dhyānas and eight Samādhis (states of concentration). In the past, there was a Bhiksu (monk) who attained the four Dhyānas and considered himself an Arhat (liberated being), but he slandered the Buddha at the time of his death and fell into hell. In the past, there was a Bhiksu who studied Impurity Contemplation and subdued his mind for a short time, with lustful thoughts not arising, and considered himself a sage. Later, he went out to a village to beg for food and saw a woman offering food. Lustful thoughts immediately arose, his mind was confused, and he accepted the woman's food in an overturned bowl. Even if one attains Dhyāna through counting breaths, if one does not slander the Buddha and does not fall into hell, but is reborn according to their Dhyāna, it is still difficult to be born in the Long-lived Heavens. Therefore, one should know that if one cultivates the Way in the 'Four Foundations of Mindfulness' (observing the body, feelings, mind, and phenomena), and does not forget the instructions of the compassionate father (the Buddha), then one is a truly filial descendant, and can enter the Mirror of the Teaching (a metaphor for the Buddha's wisdom), and there is no kindness that is not repaid. Therefore, if the mind is correct, all phenomena are correct; if the mind is evil, all phenomena are also evil. If one tries to destroy the evil of others apart from one's own mind, then one establishes oneself and also establishes others, sees evil and also sees good, like entering the battlefield without armor, or abandoning fire to burn the fields, wanting to destroy the enemy and also wanting to sow seeds in the field, there is no such principle. If one can only guard one's own mind, that is protecting the Dharma, and also universally remembering all Tathāgatas (Buddhas) of the ten directions. Guarding one's own mind is like this, transforming the minds of others is also like this. Then there is no evil outside of the correct, so how can one speak of destroying evil? There is no correct outside of the evil, so how can one speak of upholding the correct? Understanding this thoroughly is truly protecting the Dharma, and even fulfilling all Dharma doors completely. Therefore, the verse in the Śūraṅgama Sūtra says: 'Taking this profound mind to offer to the lands of dust, this is called repaying the Buddha's kindness.' The Mahāsaṃnipāta Sūtra says: 'Eye consciousness towards form is called non-Dharma, if one can distance oneself from it, this is called protecting the Dharma.' Therefore, one should know that one who is good at gathering the senses and is not invaded by the six dusts (form, sound, smell, taste, touch, and Dharma) can be called a true protector of the Dharma. The Dharma Samuccaya Sūtra says: A Bodhisattva does not...
須守護諸法。世尊。若菩薩但能善護自心。是菩薩善護自心故。則能成就諸佛妙法。乃至見自心如幻。如是見諸法如幻。而心非內非外。二中間可得。如是見一切法。見即如心。無於色相。不可得示。不可得見。無于形礙。不可執捉。不照不住。見一切諸法。其相如是。若能如是見者。是菩薩則能得於平等之心。以得平等心故。如是菩薩不復更得於法。以平等外無差別法。了差別法即平等故。若入此平等法門。則知一切法皆悉性空。不生愛著。即是無非捨身命處耳。亦是成道處。亦是轉法輪處。亦是度生處。亦是入滅處。亦是究竟報恩處。亦是成滿大愿處。亦是萬行具足處。何者。如雲萬物得地而生。萬行得理而成者。理即心也。或行孝思。或輸忠烈。靡不由心者哉。如則天朝。孟景休。丁母憂。哀毀迨至滅性。有弟景袆在襁褓。景休自乳之。乳謂之溢。又畢構。為吏部尚書。初丁繼母蕭氏憂。盧氏二妹。俱在襁褓。構親乳之。乃至成長。斯則孝行之所感。乳出於心。非定男女之體也。
問。八萬四千法門。門門解脫。云何偏取一心門。以為真趣。
答。此一心門。是真性解脫。古佛慈敕諸佛解脫。只令于眾生心行中求不于余處求。何以故。只謂眾生心。是諸佛心。諸佛解脫。是眾生解脫。隨緣轉變。自
【現代漢語翻譯】 現代漢語譯本：應當守護一切法。世尊，如果菩薩能夠很好地守護自己的心，這位菩薩因為善於守護自己的心，就能成就諸佛的微妙之法，乃至見到自己的心如幻象。像這樣看待一切法也如幻象，而心既不在內，也不在外，在兩者之間也無法找到。像這樣看待一切法，所見即如心一般，沒有色相，無法指示，無法看見，沒有形體阻礙，不可執取，不照見也不停住。看待一切諸法，它們的相狀就是這樣。如果能夠這樣看待，這位菩薩就能得到平等之心。因為得到平等心，這樣的菩薩不再另外獲得什麼法，因為在平等之外沒有差別之法，明白差別之法就是平等。如果進入這平等法門，就知道一切法都本性空寂，不產生愛戀執著，這就是無處不可捨身性命，也是成就佛道之處，也是轉法輪之處，也是度化眾生之處，也是進入涅槃之處，也是究竟報答恩情之處，也是成就圓滿大愿之處，也是萬行具足之處。為什麼呢？就像云滋養萬物，使它們從大地生長出來一樣，萬行得理才能成就，這個『理』就是心啊。無論是行孝道，還是盡忠義，沒有不是由心而生的。比如則天朝（武則天時期），孟景休（人名）丁母憂（為母親去世守孝），哀傷過度以至於幾乎喪失生命。他有一個弟弟孟景袆（人名）還在襁褓之中，孟景休親自哺乳他。哺乳這件事，就叫做『溢』。又比如畢構（人名），擔任吏部尚書，最初為繼母蕭氏（人名）守喪，他的妻子盧氏（人名）的兩個妹妹，都在襁褓之中，畢構親自哺乳她們，直到她們長大成人。這都是孝行所感，乳汁出於真心，並非固定於男女之軀。
問：八萬四千法門（指眾多的修行法門），每個法門都能解脫，為什麼偏偏選取一心門，作為真正的歸宿？
答：這『一心門』，是真性解脫。過去諸佛慈悲敕令，諸佛的解脫，只讓在眾生的心行中尋求，不在其他地方尋求。為什麼呢？只因爲眾生的心，就是諸佛的心，諸佛的解脫，就是眾生的解脫，隨順因緣而轉變，自然如此。
【English Translation】 English version: One should guard all Dharmas. World Honored One, if a Bodhisattva can well guard his own mind, this Bodhisattva, because of his skill in guarding his own mind, will be able to accomplish the wonderful Dharmas of all Buddhas, and even see his own mind as an illusion. Viewing all Dharmas in this way, also as illusions, while the mind is neither within nor without, and cannot be found in between. Viewing all Dharmas in this way, what is seen is like the mind itself, without form or appearance, impossible to indicate, impossible to see, without physical obstruction, impossible to grasp, neither illuminating nor abiding. Viewing all Dharmas, their characteristics are like this. If one can see in this way, this Bodhisattva will be able to attain a mind of equality. Because of attaining a mind of equality, such a Bodhisattva no longer obtains any other Dharma, because outside of equality there is no differentiated Dharma, understanding that differentiated Dharma is equality. If one enters this gate of equality, then one knows that all Dharmas are empty in nature, not giving rise to love or attachment, which means there is no place where one cannot give up one's life, it is also the place of accomplishing the Buddha's path, also the place of turning the Dharma wheel, also the place of liberating sentient beings, also the place of entering Nirvana, also the place of ultimately repaying kindness, also the place of accomplishing and fulfilling great vows, also the place of perfecting all practices. Why? Just as clouds nourish all things, causing them to grow from the earth, all practices can only be accomplished through reason, and this 'reason' is the mind. Whether practicing filial piety or devoting loyalty, there is nothing that does not arise from the mind. For example, during the reign of Empress Zetian (Wu Zetian period), Meng Jingxiu (person's name) observed mourning for his mother's death, his grief was so excessive that he almost lost his life. He had a younger brother, Meng Jingyi (person's name), who was still in swaddling clothes, and Meng Jingxiu personally breastfed him. This act of breastfeeding is called 'Yi'. Also, for example, Bi Gou (person's name), who served as the Minister of Personnel, initially observed mourning for his stepmother, Xiao Shi (person's name), and his wife Lu Shi's (person's name) two younger sisters were both in swaddling clothes, and Bi Gou personally breastfed them until they grew up. This is all due to the influence of filial conduct, milk comes from the true heart, not fixed to the bodies of men and women.
Question: The eighty-four thousand Dharma gates (referring to numerous practice methods), each gate can lead to liberation, why specifically choose the one-mind gate as the true destination?
Answer: This 'one-mind gate' is the liberation of true nature. The past Buddhas compassionately decreed that the liberation of all Buddhas should only be sought in the mind and actions of sentient beings, not elsewhere. Why? Simply because the minds of sentient beings are the minds of all Buddhas, the liberation of all Buddhas is the liberation of sentient beings, changing according to conditions, naturally so.
號眾生。緣性常空。真佛不動。如冰元是水結。若欲求水。應當就冰。冰水雖殊。濕性不壞。時節有異。體性無虧。如是信入。名真解脫。其餘法門。非無進趣。若比斯宗。頓漸天隔。但明佛慧。唯接上機。所以法華會上。世尊親囑累諸大菩薩。若說此經。直入佛慧。能廣開示。真報佛恩。其有不信受者。當於余深法中。示教利喜。即是演余解脫法門。今宗鏡中。唯論不思議解脫。
如臺教問。何意不斷煩惱而入涅槃。方是不思議解脫。
答。須彌入芥。小不障大。大不即小。故云不思議耳。今有煩惱惑。不障智慧涅槃。智慧涅槃。不礙煩惱結惑。乃名不思議。又約有體無體無色無心。以明解脫無體也。若不思議觀。色心即是法性之色心。具色心不生不滅而得解脫。故知真善妙色。妙心之體也。又妙色湛然常安住。又色解脫涅槃。若無色者如死人。那得解脫也。乃至黃蜂作蜜。蜘蛛作網。皆不可思議。皆有心數法之解脫也。是知直了此心。無行不足。以一心具足萬行。無一行而非心故。且如雲佈施者。大菩薩行施等時。能觀唯議知境是心。即心外無法。三輪體空。是稱真施。持戒者。謂證唯心。離念常凈。無明垢盡。即成佛戒。但佛心中。具諸功德。離過義邊。則名為戒。忍辱者。觀眾生唯識妄見。知本
【現代漢語翻譯】 現代漢語譯本： 號召眾生。緣起之性本為空寂。真佛之體恒常不動。好比冰原本是水凝結而成，如果想要尋找水，應當從冰入手。冰和水雖然形態不同，但濕潤的性質不會改變。時節有所差異，本體性質沒有虧損。像這樣信受領悟，就叫做真正的解脫。其他的法門，並非沒有進步之處，但如果與這個宗派相比，就像頓悟和漸悟，有天壤之別。只闡明佛的智慧，只接引上等根器的人。所以在《法華經》的集會上，世尊親自囑託各位大菩薩，如果宣說此經，就能直接進入佛的智慧，能夠廣泛地開示，才是真正報答佛的恩情。如果有人不相信接受，應當在其他的甚深佛法中，進行開示教導，使他們獲利和歡喜，這就是演說其他的解脫法門。現在《宗鏡》中，只論述不可思議的解脫。
如同天臺宗所問：為什麼不斷除煩惱而進入涅槃，才是不可思議的解脫？
回答：須彌山進入芥子，小不會妨礙大，大也不會變成小，所以才說不可思議。現在有煩惱惑，不障礙智慧涅槃；智慧涅槃，不妨礙煩惱結惑，才叫做不可思議。又從有體、無體、無色、無心等方面，來說明解脫沒有實體。如果不思議觀，色和心就是法性的色和心，具備色和心不生不滅而得到解脫。所以知道真善妙色，是妙心的本體。又妙色湛然常安住，又色即解脫涅槃。如果沒有色，就像死人一樣，怎麼能得到解脫呢？乃至黃蜂釀蜜，蜘蛛結網，都不可思議，都有心數法的解脫。所以知道直接明瞭此心，無需其他修行，因為一心具足萬行，沒有一行不是心。比如談到佈施，大菩薩行佈施等行為時，能夠觀照唯識，知道境界是心，即心外無法，三輪體空，這才是真正的佈施。持戒的人，是說證悟唯心，遠離妄念，常保清凈，無明垢盡，就成就佛戒。只要佛心中，具足各種功德，遠離過失，就叫做戒。忍辱的人，觀察眾生唯識妄見，知道本來 English version: Calling out to all sentient beings. The nature of conditioned arising is inherently empty. The true Buddha is unmoving. Like ice is originally water that has frozen, if you want to find water, you should start with ice. Although ice and water have different forms, their wet nature does not change. Seasons may differ, but the essential nature is not diminished. Believing and entering in this way is called true liberation. Other Dharma doors are not without progress, but compared to this school, it is like sudden and gradual enlightenment, as different as heaven and earth. It only elucidates the wisdom of the Buddha and only receives those with superior faculties. Therefore, at the assembly of the Lotus Sutra, the World Honored One personally entrusted all the great Bodhisattvas, saying that if they preach this Sutra, they can directly enter the wisdom of the Buddha, and being able to extensively expound it is truly repaying the Buddha's kindness. If there are those who do not believe and accept it, they should be taught and guided in other profound Dharmas, so that they may benefit and rejoice, which is expounding other Dharma doors of liberation. Now, in the Zong Jing (Mirror of the Doctrine), only inconceivable liberation is discussed.
As asked in the Tiantai (Tendai) teaching: Why is it that entering Nirvana without cutting off afflictions is inconceivable liberation?
The answer: Mount Sumeru entering a mustard seed, the small does not obstruct the large, and the large is not the small, hence it is called inconceivable. Now, having afflictions does not obstruct wisdom and Nirvana; wisdom and Nirvana do not hinder afflictions, and this is called inconceivable. Furthermore, it explains that liberation has no substance in terms of having substance, not having substance, not having form, and not having mind. If one contemplates inconceivably, form and mind are the form and mind of Dharmata (Dharma-nature), possessing form and mind that neither arise nor cease, and thus attaining liberation. Therefore, know that true, good, and wonderful form is the essence of the wonderful mind. Moreover, wonderful form is serene and constantly abides, and form is liberation and Nirvana. If there were no form, like a dead person, how could one attain liberation? Even the honey-making of bees and the web-spinning of spiders are inconceivable, and they all have the liberation of mental phenomena. Therefore, know that directly understanding this mind, no practice is lacking, because one mind is complete with myriad practices, and no practice is not the mind. For example, when speaking of giving, when great Bodhisattvas perform acts of giving, they can contemplate Vijnaptimatrata (Consciousness-only), knowing that the realm is the mind, that there is no Dharma outside the mind, and that the three wheels are empty in nature, and this is called true giving. Those who uphold precepts are said to realize Vijnaptimatrata, to be constantly pure and free from thoughts, and to exhaust the defilements of ignorance, thus accomplishing the Buddha's precepts. As long as the Buddha's mind is complete with all merits and is free from faults, it is called precepts. Those who practice patience observe that sentient beings have false views of Vijnaptimatrata, knowing that originally
【English Translation】 English version: Calling out to all sentient beings. The nature of conditioned arising is inherently empty. The true Buddha is unmoving. Like ice is originally water that has frozen, if you want to find water, you should start with ice. Although ice and water have different forms, their wet nature does not change. Seasons may differ, but the essential nature is not diminished. Believing and entering in this way is called true liberation. Other Dharma doors are not without progress, but compared to this school, it is like sudden and gradual enlightenment, as different as heaven and earth. It only elucidates the wisdom of the Buddha and only receives those with superior faculties. Therefore, at the assembly of the Lotus Sutra, the World Honored One personally entrusted all the great Bodhisattvas, saying that if they preach this Sutra, they can directly enter the wisdom of the Buddha, and being able to extensively expound it is truly repaying the Buddha's kindness. If there are those who do not believe and accept it, they should be taught and guided in other profound Dharmas, so that they may benefit and rejoice, which is expounding other Dharma doors of liberation. Now, in the Zong Jing (Mirror of the Doctrine), only inconceivable liberation is discussed.
As asked in the Tiantai (Tendai) teaching: Why is it that entering Nirvana without cutting off afflictions is inconceivable liberation?
The answer: Mount Sumeru entering a mustard seed, the small does not obstruct the large, and the large is not the small, hence it is called inconceivable. Now, having afflictions does not obstruct wisdom and Nirvana; wisdom and Nirvana do not hinder afflictions, and this is called inconceivable. Furthermore, it explains that liberation has no substance in terms of having substance, not having substance, not having form, and not having mind. If one contemplates inconceivably, form and mind are the form and mind of Dharmata (Dharma-nature), possessing form and mind that neither arise nor cease, and thus attaining liberation. Therefore, know that true, good, and wonderful form is the essence of the wonderful mind. Moreover, wonderful form is serene and constantly abides, and form is liberation and Nirvana. If there were no form, like a dead person, how could one attain liberation? Even the honey-making of bees and the web-spinning of spiders are inconceivable, and they all have the liberation of mental phenomena. Therefore, know that directly understanding this mind, no practice is lacking, because one mind is complete with myriad practices, and no practice is not the mind. For example, when speaking of giving, when great Bodhisattvas perform acts of giving, they can contemplate Vijnaptimatrata (Consciousness-only), knowing that the realm is the mind, that there is no Dharma outside the mind, and that the three wheels are empty in nature, and this is called true giving. Those who uphold precepts are said to realize Vijnaptimatrata, to be constantly pure and free from thoughts, and to exhaust the defilements of ignorance, thus accomplishing the Buddha's precepts. As long as the Buddha's mind is complete with all merits and is free from faults, it is called precepts. Those who practice patience observe that sentient beings have false views of Vijnaptimatrata, knowing that originally
心外無法可瞋。精進者。如來精進。若據自行。常觀唯識。故攝論云。如來常不出觀故。寂靜。禪定者。大菩薩定。謂觀唯識不見境時。心無緣念。則是真定。智慧者。大菩薩皆觀自心。意言分別。以為境界。從初發心乃至成佛。皆作此觀。豈止四等六度。成佛化生。乃至欲托質蓮臺。永拋胎藏。生極樂等諸佛國土。遊戲神通者。皆能了達自心。無不化往。又復豈止一行一愿。凡有一切希求無不從意。故如來不思議境界經云。三世一切諸佛。皆無所有。唯依自心。菩薩若能了知諸佛。及一切法皆唯心量。得隨順忍。或入初地。捨身速生妙喜世界。或生極樂凈佛土中。金剛般若論偈云。智習唯識通。如是取凈土。起信論云。初信大乘心人。諸佛皆攝生凈土。諸法無行經云。若能教化三千大千世界中眾生。令行十善。不如菩薩如一食頃一心靜處。入一相法門。大般若經云。佛告善現。當知甚深般若波羅蜜多。是諸善法所趣向門。譬如大海。是一切水趣向門。楞伽經偈云。一切諸度中。佛心為第一。所以一切諸乘中。斯乘為究竟。臺教云。諸佛解脫。于眾生心行中求者。若觀眾生心行。入本性清凈智。窮眾生心原者。即顯諸佛解脫之果。若見眾生心空。即見佛國空。即是心行中求得三種解脫。眾生心性。即真性解脫。癡愛。
【現代漢語翻譯】 現代漢語譯本 心外沒有可以嗔恨的法。精進，要像如來的精進一樣。如果依據自身修行，應當時常觀照唯識的道理。所以《攝大乘論》說，如來常常不離開觀照（唯識之理的狀態）。寂靜、禪定，指的是大菩薩的禪定。也就是觀照唯識，不見外境時，內心沒有攀緣和思念，這就是真正的禪定。智慧，指的是大菩薩都觀照自己的心，以意識的語言分別作為境界。從最初發心乃至成佛，都這樣做觀照。豈止是四無量心、六波羅蜜，成就佛果、化度眾生，乃至想要託生于蓮花寶座，永遠拋棄胎藏，往生極樂世界等諸佛國土，遊戲神通的人，都能明瞭通達自己的心，沒有不能化生前往的。而且豈止是一行一愿，凡是所有一切的希求沒有不從心意而生的。所以《如來不思議境界經》說，三世一切諸佛，都沒有任何所有，唯獨依靠自己的心。菩薩如果能夠了知諸佛以及一切法都只是心識的顯現，就能得到隨順忍，或者進入初地（菩薩修行階位），捨棄肉身迅速往生妙喜世界，或者往生極樂清凈佛土中。《金剛般若論》的偈頌說：『以智慧修習唯識，通達之後就能取得清凈佛土。』《起信論》說：『初步信奉大乘佛法的人，諸佛都會攝受他往生凈土。』《諸法無行經》說：『如果能夠教化三千大千世界中的眾生，讓他們奉行十善，也不如菩薩用一頓飯的時間，一心安靜地處於一處，進入一相法門。』《大般若經》說：『佛告訴善現（須菩提）：應當知道甚深般若波羅蜜多，是所有善法所趨向的門徑。譬如大海，是一切水流所趨向的門徑。』《楞伽經》的偈頌說：『在一切波羅蜜中，佛心是第一。』所以一切乘（交通工具）中，這個乘（指唯識）最為究竟。天臺宗的教義說：『諸佛的解脫，要在眾生的心行中去尋求。』如果觀察眾生的心行，進入本性清凈的智慧，窮盡眾生心念的根源，就能顯現諸佛解脫的果位。如果見到眾生的心是空性的，就見到佛國也是空性的，這就是在心行中求得三種解脫。眾生的心性，就是真性解脫，去除愚癡和貪愛。
【English Translation】 English version There is no dharma outside the mind to be angry at. Diligence should be like the diligence of the Tathagata (the 'Thus Come One', an epithet of the Buddha). If based on self-practice, one should constantly contemplate the principle of Vijnaptimatrata (Consciousness-only). Therefore, the Mahāyānasaṃgraha (Compendium of the Mahayana) says, 'The Tathagata constantly does not leave contemplation.' Tranquility and Dhyana (meditation) refer to the Dhyana of the great Bodhisattvas (enlightenment beings). That is, when contemplating Vijnaptimatrata and not seeing external objects, the mind has no clinging or thoughts, which is true Dhyana. Wisdom refers to the great Bodhisattvas all contemplating their own minds, using the language of consciousness to distinguish as the realm. From the initial aspiration to enlightenment up to becoming a Buddha, all do this contemplation. It is not limited to the Four Immeasurables and the Six Paramitas (perfections). Achieving Buddhahood, transforming sentient beings, and even wanting to be born in a lotus throne, forever abandoning the womb, being born in the Pure Lands of the Buddhas such as Sukhavati (the Western Pure Land), and those who play with supernormal powers, can all understand their own minds and are all able to be reborn there. Moreover, it is not limited to one practice or one vow; all desires arise from the mind. Therefore, the Tathāgatācintyaguhyanirdeśa Sūtra (Sutra on the Inconceivable Realm of the Tathagata) says, 'All Buddhas of the three times have nothing, but rely solely on their own minds.' If Bodhisattvas can understand that all Buddhas and all dharmas are only manifestations of the mind, they can attain acceptance of the truth, or enter the first Bhumi (stage of a Bodhisattva's path), abandon the physical body and be quickly reborn in the Abhirati (Land of Wonder and Joy) world, or be born in the pure Buddha lands of Sukhavati. The verse in the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra) says, 'Cultivating Vijnaptimatrata with wisdom, one can thus attain a pure land.' The Awakening of Faith in the Mahayana says, 'Those who initially believe in the Mahayana, all Buddhas will gather them to be born in the Pure Land.' The Sarvadharmanihsvabhāvatā Sūtra (Sutra on the Absence of Inherent Existence of All Dharmas) says, 'If one can teach sentient beings in the three thousand great thousand worlds to practice the ten virtues, it is not as good as a Bodhisattva spending the time of one meal, being in a quiet place with one mind, entering the one-aspect dharma gate.' The Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says, 'The Buddha told Subhuti (one of the principal disciples of Buddha): You should know that the profound Prajnaparamita (perfection of wisdom) is the gateway to which all good dharmas lead. Just like the ocean, which is the gateway to which all waters lead.' The verse in the Lankavatara Sutra (Descent to Lanka Sutra) says, 'Among all Paramitas, the Buddha-mind is the first.' Therefore, among all Yanas (vehicles), this Yana (referring to Vijnaptimatrata) is the most ultimate. The teachings of the Tiantai school say, 'The liberation of the Buddhas should be sought in the mind and actions of sentient beings.' If one observes the mind and actions of sentient beings, enters the wisdom of the original pure nature, and exhausts the source of sentient beings' thoughts, then the fruit of the Buddhas' liberation will be revealed. If one sees that the minds of sentient beings are empty, then one sees that the Buddha-land is also empty, which is to seek the three kinds of liberation in the mind and actions. The mind-nature of sentient beings is true-nature liberation, removing ignorance and attachment.
即實慧解脫。諸不善行。即是方便解脫。是知此一心真性解脫。能空煩惱繫縛九結十使等。如一栴檀樹。改四十由旬伊蘭林悉香。能令煩惱即菩提故。又若斷惑懺罪。比余漸教。如㲲華千斤。不如真金一兩。故云若欲懺悔者。端坐念實相。則直了無生之心。當處解脫。金光明經疏云。毗盧遮那。遍一切處。若行若住。若明若暗。皆得不離見佛世尊。六根所對。無非佛法。耆婆攬草。無非藥者。普能愈病。釋摩男所執一切砂礫。皆變為寶。阿那律空器。悉滿甘露。若能如是者。所觀之罪。非復是罪。罪即實相。所觀之福。福即非福。福即實相。純是實相。是名大懺悔也。觀普賢菩薩行法經云。觀心無心。從顛倒想起。如此想心。從妄想起。如空中風。無依止處。如是法相。不生不沒。何者是罪。何者是福。我心自空。罪福無主。一切諸法。皆亦如是。無住無壞。如是懺悔。又夫有罪可露。非真懺悔。有善可見。非真隨喜。有法可趣。非真迴向。有事可求非真發願。若入宗鏡。諦了自心。則無處無方。一切清凈。如甚深大回向經云。佛言。有三種迴向。何等為三。謂過去空。當來空。現在空。無有迴向者。亦無迴向法。亦無迴向處。菩薩摩訶薩。當作是迴向。作是迴向時。三處皆清凈。以此清凈功德。與一切眾生。共迴向
【現代漢語翻譯】 現代漢語譯本： 這就是真實智慧的解脫。各種不善的行為，就是方便的解脫。由此可知，這唯一的心真性解脫，能夠空掉煩惱的束縛，如九結、十使等。就像一棵旃檀樹（sandalwood tree，一種香樹），能將四十由旬（yojana，古印度長度單位）的伊蘭林（evil-smelling forest，散發惡臭的樹林）全部變成香的，能夠使煩惱當下就是菩提。而且，如果斷除迷惑、懺悔罪過，和其餘漸教相比，就像㲲華（rough wool，粗羊毛）千斤，不如真金一兩。所以說，如果想要懺悔的人，端正坐好，唸誦實相，就能直接了悟無生之心，當下解脫。《金光明經疏》（Golden Light Sutra Commentary）中說，毗盧遮那（Vairocana，佛名），遍佈一切處，無論是行走還是站立，無論是光明還是黑暗，都能不離見到佛世尊。六根所接觸的，沒有不是佛法的。耆婆（Jivaka，名醫）拿起的草，沒有不是藥的，普遍能夠治病。釋摩男（釋迦族人名）所拿的一切砂礫，都變為寶。阿那律（Aniruddha，佛陀弟子名）的空器，全部充滿甘露。如果能夠這樣，所觀想的罪，不再是罪，罪就是實相；所觀想的福，福就不是福，福就是實相。純粹是實相，這叫做大懺悔。《觀普賢菩薩行法經》（Sutra on Contemplating the Practice of the Bodhisattva Universal Worthy）中說，觀心無心，從顛倒妄想生起。如此想念的心，從妄想生起，如空中的風，沒有依靠之處。這樣的法相，不生不滅。什麼是罪？什麼是福？我的心自然空寂，罪福沒有主人。一切諸法，也都是這樣，沒有住處，沒有壞滅。這樣的懺悔，才是真懺悔。而且，有罪可以顯露，不是真懺悔；有善可以看見，不是真隨喜；有法可以趨向，不是真迴向；有事可以祈求，不是真發願。如果進入宗鏡（Zen Mirror，禪宗的鏡子），仔細明瞭自心，就沒有處所沒有方向，一切清凈。如《甚深大回向經》（Profound Great Dedication Sutra）中說，佛說，有三種迴向，哪三種呢？就是過去空，未來空，現在空。沒有迴向的人，也沒有迴向的法，也沒有迴向的處所。菩薩摩訶薩，應當這樣迴向。作這樣的迴向時，三處都清凈。用這清凈的功德，與一切眾生，共同迴向。
【English Translation】 English version: This is the real wisdom liberation. All unwholesome actions are expedient liberation. Therefore, it is known that this single mind's true nature liberation can empty the bonds of afflictions, such as the nine fetters and ten defilements. It is like a single sandalwood tree (sandalwood tree), which can transform the forty-yojana (yojana, an ancient Indian unit of distance) I-lan forest (evil-smelling forest) entirely into fragrance, enabling afflictions to be immediately Bodhi. Moreover, if one cuts off delusion and repents of sins, compared to other gradual teachings, it is like a thousand pounds of rough wool (rough wool) being inferior to one ounce of true gold. Therefore, it is said that if one wishes to repent, sit upright and contemplate reality, then one directly understands the mind of non-birth and is liberated on the spot. The Commentary on the Golden Light Sutra (Golden Light Sutra Commentary) says that Vairocana (Vairocana, name of a Buddha) pervades all places. Whether walking or standing, whether in light or darkness, one can always see the World-Honored One without separation. Whatever the six senses encounter is none other than the Buddha-dharma. Whatever grass Jivaka (Jivaka, a famous doctor) picks up is none other than medicine, universally able to cure illnesses. All the sand and gravel held by Shakyamuni (name of a Shakya clan member) are transformed into treasures. Aniruddha's (Aniruddha, name of a Buddha's disciple) empty vessels are all filled with nectar. If one can be like this, the sins contemplated are no longer sins; sins are reality. The blessings contemplated are not blessings; blessings are reality. Purely reality, this is called great repentance. The Sutra on Contemplating the Practice of the Bodhisattva Universal Worthy (Sutra on Contemplating the Practice of the Bodhisattva Universal Worthy) says, 'Contemplate the mind as no-mind, arising from inverted thoughts. Such a mind of thought arises from delusion, like wind in the sky, with no place to rely on. Such a Dharma-aspect neither arises nor ceases. What is sin? What is blessing? My mind is naturally empty, and sin and blessing have no owner. All Dharmas are also like this, without dwelling, without destruction. Such repentance is true repentance.' Moreover, having sins that can be revealed is not true repentance; having good that can be seen is not true rejoicing; having a Dharma that can be approached is not true dedication; having something to seek is not true aspiration. If one enters the Zen Mirror (Zen Mirror), carefully understands one's own mind, then there is no place, no direction, that is not pure. As the Profound Great Dedication Sutra (Profound Great Dedication Sutra) says, the Buddha said, 'There are three kinds of dedication. What are the three? They are the past being empty, the future being empty, and the present being empty. There is no one who dedicates, no Dharma of dedication, and no place of dedication. A Bodhisattva-Mahasattva should make such a dedication. When making such a dedication, all three places are purified. With this pure merit, dedicate it together with all sentient beings.'
阿耨多羅三藐三菩提。作是迴向者。無有凡夫。及凡夫法。乃至亦無有佛。及向佛者。何以故。法性無緣。不生不滅。無所住故。法集經云。菩薩摩訶薩。於一切法。不求究竟處。何以故。是菩薩於一切法。無非究竟故。是菩薩不求解脫。一切諸法。本性寂滅。無非解脫。是菩薩不樂一法。亦不厭一法。是菩薩于諸佛法。非是自法。亦非他法。不取一法。不捨一法。法華經云。爾時佛告上行等菩薩大眾。諸佛神力。如是無量無邊不可思議。若我以是神力。于無量無邊百千萬億阿僧祇劫。為囑累故。說此經功德。猶不能盡。以要言之。如來一切所有之法。如來一切自在神力。如來一切秘要之藏。如來一切甚深之事。皆於此經宣示顯說。故知三世覺王。十方大士。一切所有諸佛之法。一切神通攝化之門。一切宗旨秘要之藏。一切甚深因果之事。皆於此心無不圓足。故云于無量無邊阿僧祇劫。囑累此法。讚歎此心無作之功。無比之德。猶不能盡。豈可率爾頃克而措言乎。此宗鏡錄。是大智所行。上根能受。絕投巖癡狂之見。舍草菴下劣之心。非限量之懷。輒可希冀。持螺何以酌海。折草焉能量天。若遇大機。又不可行於小徑。須依宗鏡。直示本心。如經云。無以穢食置於寶器。無以大海內于牛跡。是知於此生信者。甚為希有
【現代漢語翻譯】 現代漢語譯本： 阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。作這樣迴向的人，沒有凡夫，也沒有凡夫的法，乃至也沒有佛，以及趨向佛果的人。為什麼呢？因為法性沒有因緣，不生不滅，沒有固定的住所。法集經說，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）對於一切法，不尋求究竟之處。為什麼呢？因為這位菩薩認為一切法，沒有不是究竟的。這位菩薩不求解脫，因為一切諸法的本性本來就是寂滅的，沒有不是解脫的。這位菩薩不喜好一種法，也不厭惡一種法。這位菩薩對於諸佛之法，不是認為是自己的法，也不是認為是別人的法，不取一種法，也不捨一種法。《法華經》說，當時佛告訴上行等菩薩大眾，諸佛的神力，是這樣無量無邊不可思議。如果我用這樣的神力，在無量無邊百千萬億阿僧祇劫（asamkhya kalpas，無數劫）的時間裡，爲了囑託的緣故，宣說這部經的功德，還是不能說完。總而言之，如來（Tathagata，佛）一切所有的法，如來一切自在的神力，如來一切秘密重要的寶藏，如來一切甚深的事情，都在這部經中宣示顯說。所以知道三世的覺王（佛），十方的大菩薩，一切所有的諸佛之法，一切神通攝化的法門，一切宗旨秘密重要的寶藏，一切甚深因果的事情，都在此心中沒有不圓滿具足的。所以說在無量無邊阿僧祇劫的時間裡，囑託這部法，讚歎此心無為的功用，無比的德行，還是不能說完。怎麼可以隨便在短時間內就措辭表達呢？這部《宗鏡錄》，是大智慧的人所修行的，上等根器的人才能接受。要杜絕那些投巖自殺的癡狂之見，捨棄草菴中下劣的心。不是有**之懷的人，就可以隨便希望的。用海螺怎麼能舀干大海？折一根草怎麼能測量天空？如果遇到大根器的人，又不可以走小路。必須依靠《宗鏡錄》，直接指示本心。如經所說，『不要把污穢的食物放在寶貴的器皿里，不要把大海放在牛蹄印里。』由此可知，對於此法生起信心的人，是非常稀有的。
【English Translation】 English version: Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Those who make such dedication have neither ordinary beings nor the laws of ordinary beings, nor even Buddhas or those who aspire to Buddhahood. Why? Because the nature of Dharma is without conditions, neither arising nor ceasing, and dwells nowhere. The Dharma Samgraha Sutra says, 'A Bodhisattva-Mahasattva (Great Bodhisattva) does not seek an ultimate place in all dharmas.' Why? Because this Bodhisattva sees all dharmas as being ultimately complete. This Bodhisattva does not seek liberation, for all dharmas are inherently in a state of quiescence and are inherently liberated. This Bodhisattva neither delights in one dharma nor rejects another. This Bodhisattva regards the dharmas of all Buddhas as neither their own nor others' dharmas, neither grasping at one dharma nor abandoning another. The Lotus Sutra says, 'Then the Buddha told the Bodhisattva assembly, headed by Superior Practice, that the spiritual powers of the Buddhas are immeasurable, boundless, and inconceivable. If I were to use these spiritual powers to speak of the merits of this sutra for countless, boundless hundreds of thousands of millions of asamkhya kalpas (innumerable eons), I still could not exhaust them. In brief, all the dharmas possessed by the Tathagata (Buddha), all the self-mastery and spiritual powers of the Tathagata, all the secret and essential treasures of the Tathagata, and all the profound matters of the Tathagata are declared and revealed in this sutra.' Therefore, know that the Awakened Kings (Buddhas) of the three times, the great Bodhisattvas of the ten directions, all the dharmas of all the Buddhas, all the gates of supernatural transformation, all the essential treasures of the teachings, and all the profound matters of cause and effect are fully and completely contained within this mind. Therefore, it is said that even if one were to dedicate countless, boundless asamkhya kalpas to entrusting this Dharma and praising the merit of this mind's non-action and its incomparable virtue, one still could not exhaust it. How can one rashly express it in a short time? This Zong Jing Lu (Record of the Mirror of the Source) is practiced by those of great wisdom and can be received by those of superior faculties. It is to eliminate the foolish views of those who would throw themselves off cliffs and abandon the inferior minds of those in thatched huts. It is not something that those with ** ambitions can casually hope for. How can one use a conch shell to scoop out the ocean? How can one measure the sky with a blade of grass? If one encounters a person of great capacity, one should not take a small path. One must rely on the Zong Jing Lu to directly point to the original mind. As the sutra says, 'Do not place defiled food in a precious vessel, and do not contain the great ocean in a cow's footprint.' Therefore, it is known that those who generate faith in this are extremely rare.
。何者。信果佛則易。如十方諸佛。信因佛則難。如現今眾生。故起信鈔云。信過去釋迦。當來彌勒等是佛。則為易。有今信眾生心中真如。是凡聖通依。迷之則六趣無窮。悟之則三寶不斷。此為希有。如信皇后王胎則易。信貧女聖孕則難。是以染法凈法。俱是心苗。本地發生。更無餘孕。如無著菩薩。大乘莊嚴經論偈云。自界及二光。癡共諸惑起。如是諸分別。二實應遠離。釋曰。自界。謂自阿賴分種子。二光。謂能取光。所取光。此等分別。由共無明。及諸餘惑。故得生起。如是諸分別二實應遠離。二實。謂所取實。及能取實。如是二實染凈。應求遠離。釋曰。此亦攝末歸本義。論云。求唯識人云。能取及所取。此二唯心光。貪光及信光。二光無二法。釋曰。求唯識人。應知能取所取。此之二種。唯是心光。如是貪等煩惱光。及信等善法光。如是二光。亦無染凈二法。何以故。不離心光。別有貪等信等染凈法故。二光亦無相。偈曰。種種心光起。如是種種相。光體非體故。不得彼法實。釋曰。種種心光。即是種種事相。或異時起者謂貪。光瞋光等或同時起者。謂信光進。光等光體等者。如是也。染位心數。凈位心數。唯有光相而無光體。是故世尊。不說彼為真實之法。是知萬法之體。不出遮那心源。萬善之門。靡
【現代漢語翻譯】 現代漢語譯本：什麼（是難信之法）呢？相信果佛（已經成佛的佛）是容易的，比如相信十方諸佛；相信因佛（具有成佛之因的眾生）是困難的，比如相信現在的眾生。所以《起信鈔》中說：『相信過去的釋迦牟尼佛、未來的彌勒佛等是佛，這很容易；現在相信眾生心中有真如（tathata，事物的真實本性），這是凡夫和聖人共同的依據，迷惑它就會在六道輪迴中無休止地流轉，領悟它就能使三寶（佛、法、僧）永不斷絕，這才是稀有難得的。』比如相信皇后懷的是王子容易，相信貧女懷的是聖胎就難。因此，染法和凈法，都是心識的種子，從本地（自性）生髮出來，沒有其他的來源。如同無著（Asanga）菩薩在《大乘莊嚴經論》的偈頌中說：『自界及二光，癡共諸惑起。如是諸分別，二實應遠離。』解釋說：『自界』，是指自己的阿賴耶識（ālayavijñāna，藏識）中的種子；『二光』，是指能取的光和所取的光。這些分別，由於和無明（avidyā，無知）以及其他的迷惑共同作用，才得以產生。像這樣的各種分別，兩種實性都應該遠離。『二實』，是指所取實和能取實。像這樣的兩種實性，無論是染還是凈，都應該尋求遠離。解釋說：『這也是攝末歸本的含義。』論中說：『尋求唯識的人說，能取和所取，這兩種都只是心光。貪的光和信的光，兩種光沒有兩種法。』解釋說：『尋求唯識的人，應該知道能取和所取，這兩種都只是心光。像貪等煩惱的光，以及信等善法的光，像這兩種光，也沒有染和凈兩種法。』為什麼呢？因為不離開心光，另外有貪等信等染凈法。兩種光也沒有相。偈頌說：『種種心光起，如是種種相。光體非體故，不得彼法實。』解釋說：『種種心光，就是種種事相。或者不同時生起的，比如貪光、嗔光等；或者同時生起的，比如信光、精進光等。光體等，就是這樣。染位的心數，凈位的心數，只有光相而沒有光體。』因此，世尊（Śākyamuni，釋迦牟尼）不說它們是真實之法。由此可知，萬法的本體，沒有超出遮那（Vairocana，毗盧遮那佛）的心源；萬善的門徑，沒有 靡
【English Translation】 English version: What (is difficult to believe)? It is easy to believe in the Fruition Buddha (those who have already attained Buddhahood), such as believing in the Buddhas of the ten directions; it is difficult to believe in the Cause Buddha (sentient beings who possess the cause for attaining Buddhahood), such as believing in present sentient beings. Therefore, the 'Commentary on the Awakening of Faith' says: 'It is easy to believe that the past Śākyamuni (釋迦牟尼) Buddha, the future Maitreya (彌勒) Buddha, etc., are Buddhas; it is rare and difficult to believe that the True Thusness (tathata, 事物的真實本性) in the minds of sentient beings is the common basis for both ordinary beings and sages, that being deluded about it leads to endless wandering in the six realms of existence, and that realizing it enables the Three Jewels (Buddha, Dharma, Sangha) to continue uninterrupted.' For example, it is easy to believe that the queen is pregnant with a prince, but difficult to believe that a poor woman is pregnant with a holy child. Therefore, defiled dharmas and pure dharmas are both seeds of consciousness, arising from the original ground (self-nature), with no other source. Just as Asaṅga (無著) Bodhisattva said in a verse in the 'Mahāyānasaṃgraha': 'Self-realm and two lights, ignorance together with all afflictions arise. Such discriminations, the two realities should be abandoned.' The explanation says: 'Self-realm' refers to the seeds in one's own Ālayavijñāna (ālayavijñāna, 藏識); 'two lights' refers to the light of the grasper and the light of the grasped. These discriminations arise due to the combined action of ignorance (avidyā, 無知) and other afflictions. Such various discriminations, both realities should be abandoned. 'Two realities' refers to the grasped reality and the grasping reality. Such two realities, whether defiled or pure, should be sought to be abandoned. The explanation says: 'This also conveys the meaning of returning to the origin.' The treatise says: 'Those who seek only consciousness say that the grasper and the grasped are both only mind-light. The light of greed and the light of faith, the two lights are not two dharmas.' The explanation says: 'Those who seek only consciousness should know that the grasper and the grasped are both only mind-light. Like the light of afflictions such as greed, and the light of virtuous dharmas such as faith, these two lights also do not have two dharmas of defilement and purity.' Why? Because apart from the mind-light, there are no separate defiled and pure dharmas such as greed and faith. The two lights also have no characteristics. The verse says: 'Various mind-lights arise, like various characteristics. Because the light-essence is not an essence, the reality of those dharmas cannot be obtained.' The explanation says: 'Various mind-lights are various phenomena. Or those that arise at different times, such as the light of greed, the light of anger, etc.; or those that arise at the same time, such as the light of faith, the light of diligence, etc. The light-essence, etc., is like this. The mental factors in the defiled state, the mental factors in the pure state, only have the appearance of light and no light-essence.' Therefore, the World-Honored One (Śākyamuni, 釋迦牟尼) did not say that they are real dharmas. From this it can be known that the essence of all dharmas does not go beyond the mind-source of Vairocana (Vairocana, 毗盧遮那佛); the gateway to all virtues does not
越普賢行海。云何不出遮那心源。如華嚴經頌云。佛剎微塵數。如是諸剎土。能於一念中。一一塵中現。云何靡越普賢行海。如阿僧祇品頌云。於一微細毛端處。有不可說諸普賢。如一毛端一切爾。如是乃至遍法界。此遮那心。即菩提心。此普賢行。即菩提行。如華嚴經頌云。欲見十方一切佛。欲施無盡功德藏。欲滅眾生諸苦惱。宜應速發菩提心。昔人云。菩提心。即萬行之本。即此發心。便名為行。
問。若獨取一心解脫。其餘非者。則一不收一切。法界義不圓。乖此廣乘。失其遍理。
答。若圓修頓悟之機。則舉一蔽諸。無複方便。只為不入者。方便開三。乃至八萬。雖即開三本明一道。所以金剛三昧經云。如如之理。具一切法。善男子。住如理者。過三苦海。又楞伽經偈云。有無是二邊。以為心境界。離諸境界法。平等心寂靜。賢劫定意經云。若復棄捐一切所有。在於所有而無所有。是曰一心。法句經云。人壽百歲。情欣放逸。不如一日歸心空寂。傅大士頌云。諸佛不許外求名。達本真心即為正。故知萬法歸心。則道全矣。如庚桑子道全篇云。魯公卑辭以問之。庚桑子曰。吾能聽視不用耳目。非易耳目之所苦者過也。公曰。孰如是。寡人增異矣。其道若何。寡人早愿聞之。庚桑子曰。我體合於心。
【現代漢語翻譯】 現代漢語譯本：超越了普賢行海，為何又說沒有超出毗盧遮那佛（Vairocana，光明遍照）的心源呢？正如《華嚴經》中的偈頌所說：『佛剎的微塵數量，就像這樣眾多的剎土，能夠在短短一念之中，在每一顆微塵中顯現出來。』這樣說，怎麼能說沒有超越普賢行海呢？又如《阿僧祇品》中的偈頌所說：『在一根極細的毛端之處，有不可言說的眾多普賢菩薩，就像一根毛端這樣，一切毛端都是如此，像這樣乃至遍佈整個法界。』這毗盧遮那佛的心，就是菩提心（Bodhi-citta，覺悟之心）；這普賢行，就是菩提行。正如《華嚴經》中的偈頌所說：『想要見到十方一切諸佛，想要佈施無盡的功德寶藏，想要滅除眾生的一切痛苦煩惱，就應該趕快發起菩提心。』過去的人說：『菩提心，就是萬行的根本。』只要發起這個心，便可以稱之為修行。
問：如果只選取一心來解脫，其餘的都不算數，那麼就不能以一包含一切，法界的意義就不圓滿，就違背了這種廣大的乘法，失去了它普遍的道理。
答：如果能夠圓滿地修習，頓悟的機緣，那麼舉出一個就會遮蔽其他的，沒有其他的方便了。只是爲了那些沒有入門的人，才方便地開出三乘，乃至八萬四千法門。雖然開出三乘，但原本說明的還是唯一的一道。所以《金剛三昧經》說：『如如的真理，具足一切法。善男子，安住于如理的人，就能度過三苦之海。』又《楞伽經》的偈頌說：『有和無是兩種極端，被認為是心的境界。遠離各種境界的法，平等的心才能寂靜。』《賢劫定意經》說：『如果能夠捨棄一切所有，處於所有之中卻又一無所有，這就叫做一心。』《法句經》說：『人活到一百歲，心思仍然放縱散亂，不如用一天的時間歸心於空寂。』傅大士的頌說：『諸佛不允許向外尋求名相，通達根本的真心才是正道。』所以知道萬法歸於一心，那麼道就完整了。就像《庚桑子·道全篇》所說：『魯國的國君用謙卑的言辭向庚桑子請教，庚桑子說：『我能夠聽和看，但不用耳朵和眼睛，不是耳朵和眼睛所困擾的那些東西。』魯國國君說：『誰能做到這樣呢？我更加感到奇怪了。他的道是什麼樣的呢？我早就想聽聽了。』庚桑子說：『我的身體與心合一。』
【English Translation】 English version: Surpassing the sea of Samantabhadra's practices, why is it said that it does not go beyond the source of Vairocana's (光明遍照, the Buddha who embodies enlightenment) mind? As the verse in the Avatamsaka Sutra (華嚴經) says: 'The number of dust motes in Buddha-lands, like these many lands, can manifest in each dust mote in a single thought.' How can it be said that it does not surpass the sea of Samantabhadra's practices? Furthermore, as the verse in the Asankhya Chapter (阿僧祇品) says: 'At the tip of a single fine hair, there are unspeakable numbers of Samantabhadras. Just as it is at one hair tip, so it is everywhere, even pervading the entire Dharma Realm.' This Vairocana's mind is Bodhicitta (菩提心, the mind of enlightenment); this Samantabhadra's practice is Bodhicarya (菩提行, the practice of enlightenment). As the verse in the Avatamsaka Sutra says: 'If you wish to see all the Buddhas of the ten directions, if you wish to bestow endless treasures of merit, if you wish to extinguish all the suffering and afflictions of sentient beings, you should quickly arouse Bodhicitta.' An ancient person said: 'Bodhicitta is the root of all practices.' Simply arousing this mind is called practice.
Question: If only the one mind is taken for liberation, and the rest are not counted, then one cannot encompass all, the meaning of the Dharma Realm is not complete, it goes against this vast vehicle, and loses its universal principle.
Answer: If one can cultivate perfectly and have the opportunity for sudden enlightenment, then pointing out one thing will obscure the others, and there will be no other expedient means. It is only for those who have not entered that the Three Vehicles, and even eighty-four thousand Dharma-doors, are expediently opened. Although the Three Vehicles are opened, they originally explain the one and only path. Therefore, the Vajrasamadhi Sutra (金剛三昧經) says: 'The truth of Suchness (如如), is complete with all Dharmas. Good man, one who abides in Suchness, crosses the sea of the three sufferings.' Furthermore, the verse in the Lankavatara Sutra (楞伽經) says: 'Existence and non-existence are two extremes, which are taken as the realm of the mind. Separated from all Dharmas of realms, the equal mind is tranquil.' The Sagaramati Sutra (賢劫定意經) says: 'If one abandons all possessions, being in all possessions yet having nothing, this is called the one mind.' The Dhammapada (法句經) says: 'A person who lives to be a hundred years old, with a mind that is joyful and unrestrained, is not as good as one day of returning the mind to emptiness and tranquility.' The verse of Fu Dashi (傅大士) says: 'The Buddhas do not allow seeking fame externally, realizing the fundamental true mind is the right path.' Therefore, knowing that all Dharmas return to the one mind, then the Way is complete. As the Daodejing (道德經) says: 'The Duke of Lu humbly asked Gengsangzi, Gengsangzi said: 'I can hear and see, but I do not use my ears and eyes, it is not the things that trouble the ears and eyes.' The Duke of Lu said: 'Who can do this? I am even more surprised. What is his Way like? I have long wanted to hear it.' Gengsangzi said: 'My body is united with my mind.'
心合於氣。氣合於神。神合於無。其有介然之有。唯然之音。雖遠際八荒之表。邇在眉睫之內。來於我者。吾必盡知之。乃不知為是我七竅手足之覺。五藏六腑心慮之所知。其自知而已矣。何璨注云。心形泯合。神氣冥符。洞然至忘與無同體。然後心彌靜而智彌遠。神愈默而照愈彰。理極而自通。不思而玄覽。非夫至神至聖。其孰能與於此哉。斯乃靈真之要樞。重玄之妙道者也。是以內外指歸。須冥符心體。則洞照無遺矣。遂能和光萬有。體納十方。夫言和者。非有能所二法相順名和。如古德云。凡聖各別。不得名和。心體離念。不得眾生相。法界即我。我即法界名和。首楞嚴經云。觀世音菩薩白佛言。世尊。我從聞思修。入三摩地。初于聞中。入流亡所。所入既寂。動靜二相。瞭然不生。如是漸增。聞所聞盡。盡聞不住。覺所覺空。空覺極圓。空所空滅。生滅既滅。寂滅現前。忽然超越世出世間。十方圓明。獲二殊勝。一者。上合十方諸佛本妙覺心。與佛如來同一慈力。二者。下合十方一切六道眾生。與諸眾生同一悲仰。斯乃能所跡消。真俗冥合。非從事行。因異而同。但了心無自他。萬法自然一體。外書亦云。心和。即言和。言和。即言滿天下無口過。以身心和故。行滿天下無怨惡。既與萬法體和。則不共物諍。
如華手經云。佛告舍利弗。是故菩薩發菩提心。應當觀察是心空相。舍利弗。何等是心。云何空相。舍利弗。心名意識。即是識陰。意入。意界。心空相者。心無心相。亦無作者。何以故。若有作者。則有彼作而此人受。若心自作。則自作自受。舍利弗。是心相空。無有作者。無使作者。若無作者。則無作相。若人戲論。是心相者。則與無礙空無相諍。若與無礙空無相諍。是人則與如來共諍。若與如來共諍。當知是人則墜深坑。是知若入宗鏡海中。已攝餘一切法門。如登法性山。悉見諸無邊境界。如大涅槃經云。譬如有人。在大海浴。當知是人。已用諸河泉池之水。菩薩摩訶薩。亦復如是。修習如是金剛三昧。當知已為修習其餘一切三昧。又云。譬如高山。有人登之。遠望諸方。皆悉明瞭。金剛定山。亦復如是。菩薩登之。遠望諸法。無不明瞭。故知自心。無能過者。所以教中。亦名甚深法。亦名最上乘。是以一法指南。萬途歸順。但有名字差別。終無異體別陳。如有頌云。諸色心現時。如金銀隱起。金處異名生。與金無前後。且如金銀隱起。功德之形。但有異名。金體不動。例似一心。現出凡聖之道。雖立別號。心性無生。達此名空。見法如鏡。自然息意。冥合真宗矣。
宗鏡錄卷第三十
【現代漢語翻譯】 現代漢語譯本： 《華手經》中說，佛告訴舍利弗（Śāriputra，智慧第一的弟子）：「因此，菩薩（Bodhisattva，立志成佛的修行者）發起菩提心（bodhicitta，覺悟之心）時，應當觀察這顆心的空性（śūnyatā）之相。」 舍利弗，什麼是心？什麼是空的相狀？舍利弗，心名為意識，就是識陰（vijñāna-skandha，五蘊之一），意入（manāyatana，十二處之一），意界（manodhātu，十八界之一）。心的空相，是指心沒有心相，也沒有作者。為什麼呢？如果心有作者，那麼就會有『他』造作而『此人』承受的說法。如果心自己造作，那麼就是自己造作自己承受。 舍利弗，這顆心的相是空性的，沒有作者，也沒有使作者。如果沒有作者，就沒有造作之相。如果有人戲論說心有實相，那麼這個人就與無礙的空無相（śūnyatā-alakṣaṇa）相諍。如果與無礙的空無相相諍，這個人就是與如來（Tathāgata，佛的稱號）相諍。如果與如來相諍，應當知道這個人就會墜入深坑。由此可知，如果進入宗鏡海中，就已經攝取了其餘一切法門。如同登上法性山，就能完全見到諸無邊的境界。如同《大涅槃經》所說，譬如有人在大海中沐浴，應當知道這個人已經用過了諸河泉池之水。菩薩摩訶薩也是這樣，修習這樣的金剛三昧（vajra-samādhi，堅固不壞的禪定），應當知道就已經修習了其餘一切三昧。 又說，譬如高山，有人登上它，遠遠望去，各個方向都非常明瞭。金剛定山也是這樣，菩薩登上它，遠遠望去諸法，沒有不明白的。所以知道自心，沒有能超過它的。因此教中，也名為甚深法，也名為最上乘。所以一法指引方向，萬條道路都歸於順從。只是有名字的差別，終究沒有異體的分別陳述。如有頌說：諸色心顯現時，如金銀隱沒又顯現。金在不同地方有不同的名稱產生，但與金的本體沒有先後之別。比如金銀隱沒又顯現，是功德的顯現，只是有不同的名稱，金的本體沒有動搖。類似一心，顯現出凡夫和聖人的道路，雖然設立了不同的名號，但心性本無生滅。通達這個名為『空』，見法如鏡子一般清晰，自然止息妄念，暗合真宗。 《宗鏡錄》卷第三十
【English Translation】 English version: As stated in the Hua Shou Sutra, the Buddha told Śāriputra (foremost in wisdom among the disciples): 'Therefore, when a Bodhisattva (a being who aspires to Buddhahood) generates Bodhicitta (the mind of enlightenment), they should contemplate the empty nature (śūnyatā) of this mind.' 'Śāriputra, what is the mind? What is the appearance of emptiness? Śāriputra, the mind is called consciousness, which is the vijñāna-skandha (aggregate of consciousness, one of the five aggregates), manāyatana (sense base of mind, one of the twelve sense bases), and manodhātu (mind element, one of the eighteen elements). The empty nature of the mind means that the mind has no mind-appearance and no creator. Why? If the mind had a creator, then there would be the notion of 'he' creates and 'this person' receives. If the mind creates itself, then it would be self-created and self-received.' 'Śāriputra, the appearance of this mind is empty; there is no creator, nor is there a causer. If there is no creator, then there is no appearance of creation. If someone playfully argues that the mind has a real appearance, then that person is contending with unobstructed emptiness and no-appearance (śūnyatā-alakṣaṇa). If one contends with unobstructed emptiness and no-appearance, that person is contending with the Tathāgata (the thus-gone one, an epithet of the Buddha). If one contends with the Tathāgata, know that this person will fall into a deep pit. Therefore, know that if one enters the ocean of the Zong Jing, one has already encompassed all other Dharma gates. It is like climbing Mount Dharma-nature, where one can fully see all the boundless realms. As the Mahāparinirvāṇa Sūtra says, for example, if someone bathes in the great ocean, know that this person has already used the water of all rivers, springs, and ponds. Bodhisattva-Mahāsattvas are also like this; by cultivating such Vajra-samādhi (diamond-like concentration), know that they have already cultivated all other samādhis (meditative states).' 'It also says, for example, a high mountain, someone climbs it, looking far away, all directions are very clear. The Vajra concentration mountain is also like this, Bodhisattvas climb it, looking far away at all dharmas, nothing is unclear. Therefore, know that there is nothing that can surpass one's own mind. Therefore, in the teachings, it is also called the profound Dharma, and also called the supreme vehicle. Therefore, one Dharma points the way, and all paths return in obedience. There are only differences in names, and ultimately there is no separate presentation of different entities. As a verse says: When all forms and mind appear, it is like gold and silver being hidden and then emerging. Gold has different names in different places, but there is no before or after with the gold's essence. For example, gold and silver being hidden and then emerging is the manifestation of merit, but there are only different names; the essence of gold does not move. Similarly, the one mind manifests the paths of ordinary beings and sages, although different names are established, the nature of the mind is without arising or ceasing. Understanding this is called 'emptiness,' seeing the Dharma is as clear as a mirror, naturally ceasing thoughts, and secretly merging with the true source.' Zong Jing Lu, Volume 30
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第三十一
慧日永明寺主智覺禪師延壽集
夫諸佛境界。唯趣不思議一心解脫之門。何謂不思議解脫。以一切法非有而有。有而非有。非定量之所知故。稱不思議。既以非有而有。即不住于無。有而非有。即不住于有。有無不住。即于諸法悉皆解脫。以一切法不出有無故。是知一心解脫之中。無有文字。則無生死。無煩惱。無陰界。無眾生。無憂喜。無苦樂。無繫縛。無往來。無是無非。無得無失。乃至無菩提。無涅槃。無真如。無解脫。以要言之。一切世出世間諸法。悉皆無有。如首楞嚴經云。知見立知。即無明本。知見無見。斯即涅槃。無漏真凈。云何是中更容他物。如上所說。世間生死。出世涅槃等。無量差別之名。皆從知見文字所立。若無知見文字。名體本空。于妙明心中。更有何物。如六祖偈云。菩提亦非樹。明鏡亦非臺。本來無一物。何用拂塵埃。融大師云。至理無詮。非解非纏。靈通應物。常存目前。目前無物。無物宛然。不用人致。體自虛玄。又云。無物即天真。天真即大道。寒山子詩云。寒山居一窟。窟中無一物。凈潔空堂堂。皎皎明如日。糲食資微軀。布裘遮幻質。任汝千聖現。我有
【現代漢語翻譯】 現代漢語譯本 丁未年分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第三十一
慧日永明寺主智覺禪師延壽集
諸佛的境界，唯一通向不可思議的一心解脫之門。什麼是不思議解脫？因為一切法非有而有，有而非有，不是可以用定量來了解的，所以稱為不思議。既然以非有而有，就不執著于『無』。有而非有，就不執著于『有』。不執著于有無，就能對一切法都得到解脫。因為一切法都離不開有無。所以要知道，一心解脫之中，沒有文字，就沒有生死，沒有煩惱，沒有陰界（五陰、十二入、十八界），沒有眾生，沒有憂愁和喜悅，沒有痛苦和快樂，沒有束縛，沒有往來，沒有是非，沒有得失，乃至沒有菩提（覺悟），沒有涅槃（寂滅），沒有真如（事物本來的樣子），沒有解脫。總而言之，一切世間和出世間的諸法，全部都是沒有的。如同《首楞嚴經》所說：『知見上再立知見，就是無明的根本；知見上沒有知見，這就是涅槃，是無漏的真凈。』這裡面怎麼還能容納其他東西呢？像上面所說的，世間的生死，出世的涅槃等等，無數差別的名稱，都是從知見文字上建立的。如果沒有知見文字，名和體本來就是空的。在妙明心中，還有什麼東西呢？如同六祖慧能的偈語所說：『菩提（覺悟）不是樹，明鏡也不是臺。本來什麼都沒有，哪裡用得著拂去塵埃？』融大師說：『至高的道理無法用語言詮釋，既不是解脫也不是纏縛。靈妙地通達事物，常常存在於眼前。眼前沒有事物，沒有事物卻又清清楚楚地存在。不用人為地去做什麼，它的本體自然是虛空玄妙的。』又說：『沒有事物就是天真，天真就是大道。』寒山子的詩說：『寒山住在一個石窟里，石窟里什麼都沒有。乾淨空曠亮堂堂，明亮得像太陽一樣。粗糙的食物供給這微薄的身體，破舊的布衣遮蓋這虛幻的身體。任憑你千聖顯現，我自有……』
【English Translation】 English version Engraved in the year Dingwei by the Great Treasury Supervising Office Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu (Record of the Source Mirror)
Zong Jing Lu, Scroll 31
Compiled by Chan Master Yanshou, Abbot of Hui Ri Yong Ming Temple, Zhijue
The realm of all Buddhas is solely entered through the inconceivable gate of one-mind liberation. What is inconceivable liberation? It is because all dharmas are non-existent yet exist, and existent yet non-existent. They cannot be known by quantitative means, hence called inconceivable. Since they are non-existent yet exist, one does not dwell in 'non-existence'. Since they are existent yet non-existent, one does not dwell in 'existence'. Not dwelling in existence or non-existence, one is liberated from all dharmas, because all dharmas do not go beyond existence and non-existence. Therefore, know that within one-mind liberation, there are no words, thus no birth and death, no afflictions, no skandhas (five aggregates), realms (twelve entrances, eighteen realms), no sentient beings, no sorrow and joy, no suffering and happiness, no bondage, no coming and going, no right and wrong, no gain and loss, and even no Bodhi (enlightenment), no Nirvana (liberation), no Suchness (true nature), no liberation. In short, all worldly and transcendental dharmas are entirely non-existent. As the Shurangama Sutra says: 'Establishing knowledge upon knowledge is the root of ignorance; knowledge without knowledge is Nirvana, the unadulterated true purity.' How can it accommodate anything else? As mentioned above, worldly birth and death, transcendental Nirvana, and other countless different names are all established from knowledge and words. If there is no knowledge and words, names and entities are fundamentally empty. In the wondrously bright mind, what else is there? As the Sixth Patriarch's verse says: 'Bodhi (enlightenment) is not a tree, a bright mirror is also not a stand. Originally there is nothing at all, where is the dust to be wiped away?' Master Rong said: 'The ultimate principle cannot be explained, neither liberated nor bound. Responding to things with spiritual understanding, it is always present before the eyes. Before the eyes there is nothing, yet nothing is clearly present. No human effort is needed, its essence is naturally empty and profound.' He also said: 'No thing is true nature, true nature is the Great Way.' Cold Mountain's poem says: 'Cold Mountain dwells in a cave, in the cave there is nothing. Clean and empty, bright and spacious, shining like the sun. Coarse food sustains this meager body, a tattered cloth covers this illusory form. Let a thousand sages appear, I have...'
天真佛。所以大涅槃經中。佛說一百句解脫況百斤金。即諸佛無上之珍。涅槃秘密之寶。是以句句皆云真解脫者。即是如來。夫如來者。即一心真如自性中來。故云如來。又如者。不變不異。不失自性。故名為如。來者。即真如不守自性。隨緣顯現。故名為來。斯乃是不來之來。以真如性遍一切處。實無去來。從心所感。無出沒故。又經云。如來者。即是法也。故起信論云。所言法者。即眾生心。所以古德云。心本清凈。亦無凈相。方見我心。故知一百句解脫中。句句明心。心心解脫。未有一文一字不是宗鏡之指南。如經云。爾時迦葉菩薩復白佛言。世尊。唯愿哀愍。重垂廣說。大涅槃行。解脫之義。佛贊迦葉。善哉善哉。善男子。真解脫者。名曰遠離一切繫縛。若真解脫離諸繫縛。則無有生。亦無和合。譬如父母和合生子。真解脫者。則不如是。是故解脫。名曰不生。迦葉。譬如醍醐。其性清凈。如來亦爾。非因父母和合而生。其性清凈。所以示現有父母者。為欲化度諸眾生故。真解脫者。即是如來。如來解脫。無二無別。譬如春月下諸豆子。得暖氣已。尋便出生。真解脫者。則不如是。又解脫者。名曰虛無。虛無即是解脫。解脫即是如來。如來即是虛無。非作所作。凡是作者。猶如城郭樓觀卻敵。真解脫者。則不
如是。是故解脫即是如來。又解脫者。即無為法。譬如陶師。作已還破。解脫不爾。真。解脫者。不生不滅。是故解脫即是如來。如來亦爾。不生不滅。不老不死。不破不壞。非有為法。以是義故。名曰如來。入大涅槃。不老不死。有何等義。老者。為遷變。發白面皺。死者。身壞命終。如是等法。解脫中無。以無是事。故名解脫。如來亦無發白面皺有為之法。是故如來無有老也。無有老故。則無有死。又解脫者。名曰無病。所謂病者。四百四病。及餘外來侵損身者。是處無故。故名解脫。無疾病者。即真解脫。真解脫者。即是如來。如來無病。是故法身亦無有病。如是無病。即是如來。死者。名曰身壞命終。是處無死。即是甘露。是甘露者。即真解脫。真解脫者。即是如來。如來成就如是功德。云何當言如來無常。若言無常。無有是處。是金剛身。云何無常。是故如來不名命終。如來清凈。無有垢穢。如來之身。非胎所污。如分陀利。本性清凈。如來解脫。亦復如是。如是解脫。即是如來。是故如來清凈無垢。又解脫者。諸漏瘡疣永無遺余。如來亦爾。無有一切諸漏瘡疣。又解脫者。無有斗諍。譬如饑人見他飲食。生貪奪想。解脫不爾。又解脫者。名曰安靜。凡夫人言。夫安靜者。謂摩醯首羅。如是之言。即是虛妄
【現代漢語翻譯】 現代漢語譯本： 如是，因此解脫（moksha，從輪迴中解脫）即是如來（Tathagata，佛的稱號）。又解脫，即是無為法（asaṃskṛta-dharma，不依賴因緣的法）。譬如陶師，製作完畢后還會打破陶器，但解脫不是這樣。真正的解脫，不生不滅。所以解脫即是如來。如來也是這樣，不生不滅，不老不死，不破不壞，不是有為法（saṃskṛta-dharma，依賴因緣的法）。因為這個緣故，名為如來，入大涅槃（mahāparinirvāṇa，大寂滅），不老不死。有什麼意義呢？老，是遷變，頭髮變白，面容起皺。死，是身體壞滅，壽命終結。像這樣的法，在解脫中沒有。因為沒有這些事，所以名為解脫。如來也沒有頭髮變白、面容起皺這樣的有為之法。所以如來沒有老。沒有老，就沒有死。又解脫，名為無病。所謂病，是四百四病，以及其他外來的損傷身體的事。這些在解脫之處都沒有，所以名為解脫。沒有疾病，就是真正的解脫。真正的解脫，就是如來。如來沒有病，所以法身（dharma-kāya，佛的法性之身）也沒有病。這樣沒有病，就是如來。死，名為身體壞滅，壽命終結。這個在解脫之處沒有死，就是甘露（amrita，不死之藥）。這甘露，就是真正的解脫。真正的解脫，就是如來。如來成就這樣的功德，怎麼能說如來是無常的呢？如果說無常，沒有這樣的道理。這是金剛身（vajra-kāya，堅不可摧的身），怎麼會無常呢？所以如來不名為命終。如來清凈，沒有垢穢。如來的身體，不是由胎所污。如同分陀利（pundarika，白蓮花），本性清凈。如來的解脫，也是這樣。這樣的解脫，就是如來。所以如來清凈無垢。又解脫，是諸漏（āsrava，煩惱的泄漏）、瘡疣（面板上的贅生物）永遠沒有遺余。如來也是這樣，沒有一切諸漏、瘡疣。又解脫，沒有斗諍。譬如飢餓的人看見別人的飲食，生起貪婪奪取的想法，解脫不是這樣。又解脫，名為安靜。凡夫俗人說，所謂的安靜，是指摩醯首羅（Maheśvara，大自在天）。這樣的話，是虛妄的。
【English Translation】 English version: Thus it is. Therefore, liberation (moksha) is the Tathagata (Buddha's title). Moreover, liberation is the unconditioned dharma (asaṃskṛta-dharma). For example, a potter, after making a pot, may break it. Liberation is not like that. True liberation is neither born nor dies. Therefore, liberation is the Tathagata. The Tathagata is also like that, neither born nor dies, neither ages nor dies, neither breaks nor decays, not a conditioned dharma (saṃskṛta-dharma). For this reason, it is called the Tathagata, entering into the Great Nirvana (mahāparinirvāṇa), neither aging nor dying. What is the meaning of this? Aging is change, hair turning white, face wrinkling. Death is the destruction of the body, the end of life. Such dharmas are not in liberation. Because these things are not there, it is called liberation. The Tathagata also does not have conditioned dharmas such as hair turning white or face wrinkling. Therefore, the Tathagata does not age. Because there is no aging, there is no death. Moreover, liberation is called without disease. What is called disease is the four hundred and four diseases, and other external harms to the body. These are not present in liberation, therefore it is called liberation. Without disease is true liberation. True liberation is the Tathagata. The Tathagata has no disease, therefore the Dharma-kaya (dharma-kāya, the body of the Dharma) also has no disease. Such absence of disease is the Tathagata. Death is called the destruction of the body, the end of life. There is no death in liberation, which is amrita (amrita, the nectar of immortality). This amrita is true liberation. True liberation is the Tathagata. The Tathagata has achieved such merits, how can it be said that the Tathagata is impermanent? If it is said to be impermanent, there is no such reason. This is the Vajra-kaya (vajra-kāya, the indestructible body), how can it be impermanent? Therefore, the Tathagata is not called the end of life. The Tathagata is pure, without defilement. The body of the Tathagata is not defiled by the womb. Like the pundarika (pundarika, white lotus), its nature is pure. The liberation of the Tathagata is also like this. Such liberation is the Tathagata. Therefore, the Tathagata is pure and without defilement. Moreover, liberation is the complete absence of all leaks (āsrava, outflows of defilements) and warts (skin growths). The Tathagata is also like this, without any leaks or warts. Moreover, liberation has no strife. For example, a hungry person sees another's food and develops greedy thoughts of seizing it, but liberation is not like that. Moreover, liberation is called quietude. Ordinary people say that quietude refers to Maheśvara (Maheśvara, the Great Lord). Such words are false.
。真安靜者。畢竟解脫。即是如來。又解脫者。名曰安隱。如多賊處。不名安隱。清夷之處。乃名安隱。是解脫中無有怖畏。故名安隱。是故安隱。即真解脫。真解脫者。即是如來。如來者。即是法也。又解脫者。無有等侶。有等侶者。如有國王。有鄰國等。夫解脫者。則無如是。無等侶者。謂轉輪聖王。無有能與作齊等者。解脫亦爾。無有等侶。無等侶者。即真解脫。真解脫者。即是如來。轉輪法王。是故如來。無有等侶。有等侶者。無有是處。又解脫者。名無憂愁。有憂愁者。譬如國王。畏難強鄰而生憂愁。夫解脫者。則無是事。譬如壞怨。則無憂慮。解脫亦爾。是無憂畏。無憂畏者。即是如來。又解脫者。名無憂喜。譬如女人止有一子。從役遠行。卒得兇問。聞之愁苦。后復聞活便生歡喜。夫解脫中。無如是事。無憂喜者即真解脫。真解脫者。即是如來。又解脫者。無有塵垢。譬如春月。日沒之後。風。起塵霧。夫解脫中。無如是事。無塵霧者。喻真解脫。真解脫者。即是如來。譬如聖王髻中明珠。無有垢穢。夫解脫性。亦復如是。無有垢穢。無垢穢者。喻真解脫。真解脫者。即是如來。如真金性不雜沙石。乃名真寶。有人得之。生於財想。夫解脫性。亦復如是。如彼真寶。彼真寶者。喻真解脫。真解脫者。即
【現代漢語翻譯】 現代漢語譯本： 『真正的寂靜』，最終是解脫，這就是如來（Tathagata）。而解脫，名為『安隱』。如同多盜賊的地方，不能稱為安隱；清凈平坦之處，才名為安隱。這解脫之中沒有怖畏，所以名為安隱。因此，安隱即是真正的解脫，真正的解脫就是如來，如來就是法（Dharma）本身。 此外，解脫是『沒有同等伴侶』的。有同等伴侶的情況，比如國王有鄰國等等。而解脫則沒有這種情況。所謂沒有同等伴侶，就像轉輪聖王（Chakravartin），沒有人能與他齊等。解脫也是如此，沒有同等伴侶。沒有同等伴侶，就是真正的解脫，真正的解脫就是如來，是轉輪法王。所以如來沒有同等伴侶，有同等伴侶是不可能的。 此外，解脫名為『沒有憂愁』。有憂愁的情況，比如國王畏懼強大鄰國而產生憂愁。而解脫則沒有這種事情。譬如怨敵被消滅，就沒有憂慮。解脫也是如此，是沒有憂畏的。沒有憂畏，就是如來。 此外，解脫名為『沒有憂喜』。譬如一個女人只有一個兒子，被徵召遠行，突然得到兇訊，聽聞后愁苦；之後又聽說兒子還活著，便生歡喜。而解脫中，沒有這樣的事情。沒有憂喜，就是真正的解脫，真正的解脫就是如來。 此外，解脫是『沒有塵垢』的。譬如春天的夜晚，太陽落山之後，風吹起塵霧。而解脫中，沒有這樣的事情。沒有塵霧，比喻真正的解脫，真正的解脫就是如來。譬如聖王髮髻中的明珠，沒有污垢。解脫的性質也是如此，沒有污垢。沒有污垢，比喻真正的解脫，真正的解脫就是如來。如同真金的性質不摻雜沙石，才名為真寶。有人得到它，產生財富的想法。解脫的性質也是如此，如同那真寶。那真寶，比喻真正的解脫，真正的解脫就是如來。
【English Translation】 English version: 『True quietude』 is, in the end, liberation, which is the Tathagata (如來). And liberation is called 『peace and security』 (安隱). A place with many thieves cannot be called peace and security; only a clean and level place is called peace and security. In this liberation, there is no fear, so it is called peace and security. Therefore, peace and security is true liberation, true liberation is the Tathagata, and the Tathagata is the Dharma (法) itself. Furthermore, liberation is 『without equal companions』. Having equal companions is like a king having neighboring countries, and so on. But liberation does not have this. So-called without equal companions is like a Chakravartin (轉輪聖王), no one can be equal to him. Liberation is also like this, without equal companions. Without equal companions is true liberation, true liberation is the Tathagata, the Dharma King who turns the wheel. Therefore, the Tathagata has no equal companions; having equal companions is impossible. Furthermore, liberation is called 『without sorrow』. Having sorrow is like a king fearing a strong neighbor and thus having sorrow. But liberation does not have this. For example, when an enemy is destroyed, there is no worry. Liberation is also like this, it is without fear and worry. Without fear and worry is the Tathagata. Furthermore, liberation is called 『without sorrow or joy』. For example, a woman has only one son, who is conscripted for distant service. Suddenly, she receives bad news and is saddened upon hearing it; later, she hears that her son is alive and rejoices. But in liberation, there is no such thing. Without sorrow or joy is true liberation, true liberation is the Tathagata. Furthermore, liberation is 『without dust and defilement』. For example, on a spring night, after the sun sets, the wind raises dust and mist. But in liberation, there is no such thing. Without dust and mist is a metaphor for true liberation, true liberation is the Tathagata. For example, the bright pearl in the hair knot of a holy king has no impurities. The nature of liberation is also like this, without impurities. Without impurities is a metaphor for true liberation, true liberation is the Tathagata. Like the nature of true gold not mixed with sand and stone, it is called a true treasure. Someone who obtains it has thoughts of wealth. The nature of liberation is also like this, like that true treasure. That true treasure is a metaphor for true liberation, true liberation is the Tathagata.
是如來。譬如瓦瓶。破而聲㽄。金剛寶瓶。則不如是。夫解脫者。亦無㽄破。金剛寶瓶喻真解脫。真解脫者即是如來。是故如來身不可壞。其聲㽄者。如𦱔麻子盛熱之時置之日曝出聲震爆。夫解脫者無如是事。如彼金剛真寶之瓶無㽄破聲。假使無量百千之人。悉共射之。無能壞者。無㽄破聲。喻真解脫。真解脫者。即是如來。如貧寶窮人負他物故。為他所繫。枷鎖策罰受諸苦毒。夫解脫中無如是事。無有負責。猶如長者。多有財寶。無量億數。勢力自在不負他物。夫解脫者亦復如是。多有無量法財珍寶。勢力自在無所負也。無所負者。喻真解脫。真解脫者。即是如來。又解脫者。名無逼切。如春涉熱。夏日食甜。冬日冷觸。真解脫中。無有如是不適意事。無逼切者。喻真解脫。真解脫者。即是如來。又無逼切者。譬如有人飽食魚肉。而復飲乳。是人則為近死不久。真解脫中。無如是事。是人若得甘露良藥。所患得除。真解脫者。亦復如是。甘露良藥。喻真解脫。真解脫者。即是如來。云何逼切不逼切也。譬如凡人。我慢自高。而作是念。一切眾中。誰能害我。即便攜持。蛇虎毒蟲。當知是人不盡壽命。則為橫死。真解脫中。無如是事。不逼切者。如轉輪王所有神珠。能伏蜣螂。九十六種諸毒蟲等。若有聞是神珠香者。
【現代漢語翻譯】 現代漢語譯本： 是如來（Tathagata）。譬如瓦瓶，打破後會發出聲響。但金剛寶瓶則不會這樣。解脫（vimoksha）也是一樣，不會有破損。金剛寶瓶比喻真正的解脫。真正的解脫就是如來。所以如來的身體是不可摧毀的。那種聲響，就像把𦱔麻子在盛熱的時候放在太陽下曝曬，會發出震爆的聲音。但解脫中沒有這樣的事情。就像那金剛真寶的瓶子，沒有破損的聲音。即使有無量百千的人，一起射它，也不能損壞它，不會有破損的聲音。這比喻真正的解脫。真正的解脫，就是如來。就像貧窮的人因為欠別人的東西，被別人束縛，戴上枷鎖，受到鞭打，遭受各種痛苦。但在解脫中沒有這樣的事情，沒有負擔。就像長者，有很多的財寶，數量無量，勢力自在，不欠別人的東西。解脫也是這樣，有很多無量的法財珍寶，勢力自在，沒有什麼負擔。沒有什麼負擔，比喻真正的解脫。真正的解脫，就是如來。還有，解脫的意思是沒有逼迫。就像春天感到炎熱，夏天吃甜食，冬天感到寒冷。在真正的解脫中，沒有這些不適意的事情。沒有逼迫，比喻真正的解脫。真正的解脫，就是如來。還有，沒有逼迫，譬如有人飽食魚肉，又喝牛奶，這個人很快就會死亡。在真正的解脫中，沒有這樣的事情。如果這個人得到甘露良藥，他的病痛就會消除。真正的解脫也是這樣。甘露良藥，比喻真正的解脫。真正的解脫，就是如來。什麼是逼迫和不逼迫呢？譬如凡人，我慢自高，心想：『在所有人中，誰能傷害我？』於是就攜帶蛇、虎、毒蟲。要知道這個人不會活到自然壽命，而是會橫死。在真正的解脫中，沒有這樣的事情。不逼迫，就像轉輪王（Chakravartin）擁有的神珠，能夠制伏蜣螂，以及九十六種毒蟲等。如果有人聞到這神珠的香味，
【English Translation】 English version: It is the Tathagata (如來). For example, an earthenware pot, when broken, makes a sound. But a vajra (金剛) jewel pot is not like that. Liberation (解脫) is also the same; there is no breaking. The vajra jewel pot is a metaphor for true liberation. True liberation is the Tathagata. Therefore, the body of the Tathagata is indestructible. That sound is like sesame seeds placed in the hot sun, which then burst and make a loud noise. But in liberation, there is no such thing. Like that vajra true jewel pot, there is no sound of breaking. Even if countless hundreds of thousands of people were to shoot at it together, they could not break it; there is no sound of breaking. This is a metaphor for true liberation. True liberation is the Tathagata. Like a poor person who is bound by others because he owes them something, wearing shackles, being whipped, and suffering all kinds of pain. But in liberation, there is no such thing; there is no burden. Like an elder (長者) who has much wealth and treasure, countless in number, powerful and free, owing nothing to others. Liberation is also like this; it has countless Dharma (法) wealth and treasures, powerful and free, owing nothing. Owing nothing is a metaphor for true liberation. True liberation is the Tathagata. Furthermore, liberation means no oppression. Like feeling hot in spring, eating sweets in summer, and feeling cold in winter. In true liberation, there are no such unpleasant things. No oppression is a metaphor for true liberation. True liberation is the Tathagata. Furthermore, no oppression is like someone who eats their fill of fish and meat and then drinks milk; this person will soon die. In true liberation, there is no such thing. If this person obtains amrita (甘露) medicine, their illness will be cured. True liberation is also like this. Amrita medicine is a metaphor for true liberation. True liberation is the Tathagata. What is oppression and non-oppression? For example, an ordinary person, arrogant and conceited, thinks, 'Among all people, who can harm me?' So they carry snakes, tigers, and poisonous insects. Know that this person will not live out their natural lifespan but will die an unnatural death. In true liberation, there is no such thing. Non-oppression is like the divine pearl possessed by a Chakravartin (轉輪王), which can subdue dung beetles and ninety-six kinds of poisonous insects. If someone smells the fragrance of this divine pearl,
諸毒消滅。真解脫者。亦復如是。皆悉遠離二十五有。毒消滅者。喻真解脫。真解脫者。即是如來。又不逼切者。譬如虛空。解脫亦爾。彼虛空者。喻真解脫。真解脫者。即是如來。又逼切者。如近乾草。然諸燈火。近則熾然。真解脫中。無如是事。又不逼切者。譬如日月。不逼眾生。解脫亦爾。于諸眾生無有逼切。無有逼切。喻真解脫。真解脫者。即是如來。又解脫者。名無動法。猶如怨親。真解脫中。無如是事。又不動者。如轉輪王。更無聖王以為親友。若更有親。則無是處。解脫亦爾。更無有親。若有親者。亦無是處。彼王無親。喻真解脫。真解脫者。即是如來。如來者。即是法也。又無動者。譬如素衣易受染色。解脫不爾。又無動者。如婆師華。欲令有臭及青色者。無有是處。解脫亦爾。欲令有臭及諸色者。亦無是處。是故解脫。即是如來。又解脫者。名為希有。譬如水中生於蓮華。非為希有。火中生者。是乃希有。有人見之。便生歡喜。真解脫者。亦復如是。其有見者。心生歡喜。彼希有者。喻真解脫。真解脫者。即是如來。其如來者。即是法身。又希有者。譬如嬰兒。其齒未生。漸漸長大。然後乃生。解脫不爾。無有生與不生。又解脫者。名曰虛寂。無有不定。夫不定者。如一闡提。究竟不移。犯重禁者
【現代漢語翻譯】 現代漢語譯本 諸毒消滅，真正的解脫者（真解脫者），也是如此。他們完全遠離了二十五種存在形式（二十五有）。毒的消滅，比喻真正的解脫。真正的解脫者，就是如來（如來）。 又，沒有逼迫，就像虛空一樣。解脫也是如此。那虛空，比喻真正的解脫。真正的解脫者，就是如來。 又，逼迫就像靠近乾燥的草，點燃燈火。靠近就會燃燒起來。真正的解脫中，沒有這樣的事情。又，沒有逼迫，就像太陽和月亮，不逼迫眾生。解脫也是如此，對於眾生沒有逼迫。沒有逼迫，比喻真正的解脫。真正的解脫者，就是如來。 又，解脫，名為不動的法。就像怨恨和親近。真正的解脫中，沒有這樣的事情。又，不動，就像轉輪王（轉輪王），不再有其他的聖王作為親友。如果還有親友，那是不可能的。解脫也是如此，不再有親近。如果有親近，那也是不可能的。那國王沒有親近，比喻真正的解脫。真正的解脫者，就是如來。如來，就是法（法）本身。 又，不動，譬如白色的衣服容易被染色。解脫不是這樣。又，不動，就像婆師華（婆師華），想要讓它有臭味和青色，是不可能的。解脫也是如此，想要讓它有臭味和各種顏色，也是不可能的。所以解脫，就是如來。 又，解脫，名為稀有。譬如水中生長蓮花，不是稀有。火中生長蓮花，才是稀有。有人見到它，就會心生歡喜。真正的解脫者，也是如此。有人見到他，就會心生歡喜。那稀有，比喻真正的解脫。真正的解脫者，就是如來。那如來，就是法身（法身）。 又，稀有，譬如嬰兒，牙齒還沒有長出來，漸漸長大，然後才長出來。解脫不是這樣，沒有生與不生。又，解脫，名叫虛寂，沒有不定。那不定，就像一闡提（一闡提），最終不會改變。犯了重罪的人。
【English Translation】 English version The elimination of all poisons is like the true liberation (zhen jietuo zhe). They are completely दूर from the twenty-five forms of existence (ershiwu you). The elimination of poison is a metaphor for true liberation. The true liberator is the Tathagata (Rulai). Furthermore, there is no oppression, just like the empty space. Liberation is also like this. That empty space is a metaphor for true liberation. The true liberator is the Tathagata. Moreover, oppression is like approaching dry grass and lighting a lamp. Approaching it will cause it to burn. In true liberation, there is no such thing. Furthermore, there is no oppression, just like the sun and moon, which do not oppress sentient beings. Liberation is also like this, without oppression for sentient beings. No oppression is a metaphor for true liberation. The true liberator is the Tathagata. Furthermore, liberation is called the immovable Dharma. It is like resentment and closeness. In true liberation, there is no such thing. Furthermore, immovability is like the Chakravartin King (zhuanlun wang), who has no other holy kings as relatives or friends. If there were other relatives, that would be impossible. Liberation is also like this, with no closeness. If there were closeness, that would also be impossible. That king having no closeness is a metaphor for true liberation. The true liberator is the Tathagata. The Tathagata is the Dharma (fa) itself. Furthermore, immovability is like white clothes that are easily dyed. Liberation is not like this. Furthermore, immovability is like the Vasa flower (poshi hua); it is impossible to make it have a foul smell or a blue color. Liberation is also like this; it is impossible to make it have a foul smell or various colors. Therefore, liberation is the Tathagata. Furthermore, liberation is called rare. For example, a lotus flower growing in water is not rare. A lotus flower growing in fire is rare. When someone sees it, they will feel joy. The true liberator is also like this. When someone sees him, they will feel joy. That rarity is a metaphor for true liberation. The true liberator is the Tathagata. That Tathagata is the Dharmakaya (fashen). Furthermore, rarity is like a baby whose teeth have not yet grown, gradually growing up, and then growing teeth. Liberation is not like this; there is no birth or non-birth. Furthermore, liberation is called emptiness and stillness, without uncertainty. That uncertainty is like an Icchantika (yichanti), who will ultimately not change. One who has committed a serious offense.
不成佛道。無有是處。何以故。是人若於佛正法中心得凈信。爾時即便滅一闡提。若復得作優婆塞者。亦得斷滅於一闡提。犯重禁者。滅此罪已。則得成佛。是故若言畢定不移。不成佛道。無有是處。真解脫中。都無如是滅盡之事。又虛寂者。墮於法界。如法界性。即真解脫。真解脫者。即是如來。又一闡提若盡滅者。則不得稱一闡提也。何等名為一闡提耶。一闡提者。斷滅一切諸善根本。心不攀緣一切善法。乃至不生一念之善。真解脫中。都無是事。無是事故。即真解脫。真解脫者。即是如來。又解脫者。名不可量。譬如谷聚。其量可知。真解脫者。則不如是。譬如大海。不可度量。解脫亦爾。不可度量。不可量者。即真解脫。真解脫者。即是如來。又解脫者。名無量法。如一眾生。多有業報。解脫亦爾。有無量報。無量報者。即真解脫。真解脫者。即是如來。又解脫者。名為廣大。譬如大海。無與等者。解脫亦爾。無能與等。無與等者。即真解脫。真解脫者。即是如來。又解脫者。名曰最上。譬如虛空。最高無比。解脫亦爾。最高無比。高無比者。即真解脫。真解脫者。即是如來。又解脫者。名無能過。譬如師子所住之處。一切百獸無能過者。解脫亦爾。無有能過。無能過者。即真解脫。真解脫者。即是如來。又
【現代漢語翻譯】 現代漢語譯本 不成佛道，沒有這樣的道理。為什麼呢？如果這個人對於佛的正法中心生起清凈的信心，那時就能滅除一闡提（Icchantika，斷善根者）的罪業。如果又能成為優婆塞（Upasaka，在家男居士），也能斷滅一闡提的罪業。犯了重罪的人，滅除這些罪業后，就能成佛。所以，如果說必定不改變，不能成佛道，沒有這樣的道理。真正的解脫中，根本沒有像這樣滅盡的事情。再說虛寂，是落入法界之中。像法界的性質，就是真正的解脫。真正的解脫，就是如來（Tathagata，佛的稱號之一）。 再說，如果一闡提完全滅盡，那就不能稱為一闡提了。什麼叫做一闡提呢？一闡提就是斷滅一切諸善的根本，內心不攀緣一切善法，乃至不生起一念的善。真正的解脫中，根本沒有這樣的事情。因為沒有這樣的事情，就是真正的解脫。真正的解脫，就是如來。 再說，解脫的意義，是不可計量的。譬如谷堆，它的數量是可以知道的。真正的解脫，就不是這樣。譬如大海，不可測量。解脫也是這樣，不可測量。不可測量的，就是真正的解脫。真正的解脫，就是如來。 再說，解脫的意義，是無量的法。如一個眾生，有很多的業報。解脫也是這樣，有無量的果報。有無量果報的，就是真正的解脫。真正的解脫，就是如來。 再說，解脫的意義，是廣大。譬如大海，沒有可以與之相比的。解脫也是這樣，沒有能與之相比的。沒有能與之相比的，就是真正的解脫。真正的解脫，就是如來。 再說，解脫的意義，是至上。譬如虛空，最高無比。解脫也是這樣，最高無比。最高無比的，就是真正的解脫。真正的解脫，就是如來。 再說，解脫的意義，是無能勝過。譬如獅子所居住的地方，一切野獸都不能勝過它。解脫也是這樣，沒有能夠勝過的。沒有能夠勝過的，就是真正的解脫。真正的解脫，就是如來。 再說
【English Translation】 English version It is not possible to not attain Buddhahood. There is no such possibility. Why? If this person develops pure faith in the very center of the Buddha's true Dharma, at that time, they will extinguish the sin of an Icchantika (one who has severed their roots of goodness). If they can also become an Upasaka (a male lay devotee), they can also cut off and extinguish the sin of an Icchantika. One who has committed grave offenses, after extinguishing these sins, can then attain Buddhahood. Therefore, if it is said that it is definitely unchangeable and one cannot attain the path to Buddhahood, there is no such possibility. In true liberation, there is no such thing as complete extinction. Furthermore, emptiness and stillness fall within the realm of Dharma. Like the nature of the realm of Dharma, that is true liberation. True liberation is the Tathagata (one of the titles of the Buddha). Furthermore, if an Icchantika were completely extinguished, then they could not be called an Icchantika. What is called an Icchantika? An Icchantika is one who has severed all roots of goodness, whose mind does not cling to any good Dharmas, and does not even generate a single thought of goodness. In true liberation, there is no such thing. Because there is no such thing, that is true liberation. True liberation is the Tathagata. Furthermore, the meaning of liberation is immeasurable. For example, a pile of grain, its quantity can be known. True liberation is not like that. For example, the ocean, it cannot be measured. Liberation is also like that, immeasurable. That which is immeasurable is true liberation. True liberation is the Tathagata. Furthermore, the meaning of liberation is limitless Dharmas. Like a single sentient being, who has many karmic retributions. Liberation is also like that, having limitless retributions. That which has limitless retributions is true liberation. True liberation is the Tathagata. Furthermore, the meaning of liberation is vast and great. For example, the ocean, there is nothing equal to it. Liberation is also like that, there is nothing that can be equal to it. That which has nothing equal to it is true liberation. True liberation is the Tathagata. Furthermore, the meaning of liberation is supreme. For example, space, which is the highest and incomparable. Liberation is also like that, the highest and incomparable. That which is the highest and incomparable is true liberation. True liberation is the Tathagata. Furthermore, the meaning of liberation is that which cannot be surpassed. For example, the place where a lion dwells, all beasts cannot surpass it. Liberation is also like that, there is nothing that can surpass it. That which cannot be surpassed is true liberation. True liberation is the Tathagata. Furthermore
解脫者。名為無上。譬如北方。諸方中上。解脫亦爾。為無有上。無有上者。即真解脫。真解脫者。即是如來。又解脫者。名無上上。譬如北方之於東力為無上上。解脫亦爾。無有上上。無上上者。即真解脫。真解脫者。即是如來。又解脫者。名曰恒法。譬如人天。身壞命終。是名曰恒。非不恒也。解脫亦爾。非是不恒。非不恒者。即真解脫。真解脫者。即是如來。又解脫者。名曰堅住。如佉羅栴檀沉水。其性堅實。解脫亦爾。其性堅實。性堅實者。即真解脫。真解脫者。即是如來。又解脫者。名曰不虛。譬如竹葦。其體空疏。解脫不爾。當知解脫。即是如來。又解脫者。名不可污。譬如墻壁未見涂治。蚊虻在上止住遊戲。若以涂治彩畫雕飾。蟲聞彩香即便不住。如是不住。喻真解脫。真解脫者。即是如來。又解脫者。名曰無邊。譬如村落。皆有邊表。解脫不爾。譬如虛空。無有邊際。解脫亦爾。無有邊際。如是解脫。即是如來。又解脫者。名不可見。譬如空中。鳥跡難見。如是難見。喻真解脫。真解脫者。即是如來。又解脫者。名甚深。何以故。聲聞緣覺所不能入。不能入者。即真解脫。真解脫者。即是如來。又甚深者。諸佛菩薩之所恭敬。譬如孝子供養父母。功德甚深。功德甚深。喻真解脫。真解脫者。即是如來
【現代漢語翻譯】 現代漢語譯本： 解脫者，名為無上。譬如北方，在諸方中為上。解脫也是如此，是無上的。無上的，就是真正的解脫。真正的解脫，就是如來（Tathagata）。 又，解脫者，名為無上上。譬如北方相對於東方和西方來說是無上上。解脫也是如此，是無上上。無上上的，就是真正的解脫。真正的解脫，就是如來。 又，解脫者，名為恒法。譬如人天，身壞命終，這叫做恒，不是不恒。解脫也是如此，不是不恒。不是不恒的，就是真正的解脫。真正的解脫，就是如來。 又，解脫者，名為堅住。如佉羅（Khara）栴檀（Chandana）沉水，其性質堅實。解脫也是如此，其性質堅實。性質堅實的，就是真正的解脫。真正的解脫，就是如來。 又，解脫者，名為不虛。譬如竹葦，其體空疏。解脫不是這樣。應當知道解脫，就是如來。 又，解脫者，名為不可污。譬如墻壁未見涂治，蚊虻在上面止住遊戲。如果用塗料涂治，彩畫雕飾，蟲子聞到彩香，便不住留。像這樣不住留，比喻真正的解脫。真正的解脫，就是如來。 又，解脫者，名為無邊。譬如村落，都有邊表。解脫不是這樣，譬如虛空，沒有邊際。解脫也是如此，沒有邊際。這樣的解脫，就是如來。 又，解脫者，名為不可見。譬如空中，鳥跡難以看見。像這樣難以看見，比喻真正的解脫。真正的解脫，就是如來。 又，解脫者，名為甚深。為什麼呢？因為聲聞（Sravaka）緣覺（Pratyekabuddha）所不能進入。不能進入的，就是真正的解脫。真正的解脫，就是如來。 又，甚深的解脫，是諸佛菩薩所恭敬的。譬如孝順的子女供養父母，功德甚深。功德甚深的，比喻真正的解脫。真正的解脫，就是如來。
【English Translation】 English version: The liberated one is called 'unsurpassed'. Just as the north is supreme among all directions, so too is liberation unsurpassed. That which is unsurpassed is true liberation. True liberation is the Tathagata (Thus Come One). Furthermore, the liberated one is called 'most unsurpassed'. Just as the north is most unsurpassed compared to the east and west, so too is liberation most unsurpassed. That which is most unsurpassed is true liberation. True liberation is the Tathagata. Furthermore, the liberated one is called 'constant dharma'. For example, when humans and devas (gods) die and their bodies are destroyed, this is called constant, not inconstant. So too is liberation not inconstant. That which is not inconstant is true liberation. True liberation is the Tathagata. Furthermore, the liberated one is called 'firmly abiding'. Like Khara (hard) Chandana (sandalwood) and sinking water, their nature is firm and solid. So too is liberation firm and solid in nature. That which is firm and solid is true liberation. True liberation is the Tathagata. Furthermore, the liberated one is called 'not false'. Like bamboo reeds, their bodies are hollow and sparse. Liberation is not like this. Know that liberation is the Tathagata. Furthermore, the liberated one is called 'untaintable'. Like a wall that has not been painted, mosquitoes and gadflies stop and play on it. If it is painted, decorated, and carved, insects will not stay when they smell the fragrant paint. Such non-abiding is analogous to true liberation. True liberation is the Tathagata. Furthermore, the liberated one is called 'boundless'. Like villages, all have boundaries. Liberation is not like this. Like the empty sky, there are no boundaries. So too is liberation without boundaries. Such liberation is the Tathagata. Furthermore, the liberated one is called 'invisible'. Like bird tracks in the sky, they are difficult to see. Such difficulty in seeing is analogous to true liberation. True liberation is the Tathagata. Furthermore, the liberated one is called 'profoundly deep'. Why? Because Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) cannot enter it. That which cannot be entered is true liberation. True liberation is the Tathagata. Furthermore, the profoundly deep is revered by all Buddhas and Bodhisattvas. Like filial children who support their parents, their merit is profoundly deep. Profoundly deep merit is analogous to true liberation. True liberation is the Tathagata.
。又解脫者。名不可見。譬如有人。不見自頂。解脫亦爾。聲聞緣覺所不能見。不能見者。即真解脫。真解脫者。即是如來。又解脫者。名無屋宅。譬如虛空無有屋宅。解脫亦爾。言屋宅者。喻二十五有。無有屋宅。喻真解脫。真解脫者。即是如來。又解脫者。名不可取。如阿摩勒果。人可取持。解脫不爾。不可取持。不可取持。即真解脫。真解脫者。即是如來。又解脫者。名不可執。譬如幻物。不可執持。解脫亦爾。不可執持。不可執持。即真解脫。真解脫者。即是如來。又解脫者。無有身體。譬如有人。體生瘡癩。又諸癰疽癲狂乾枯。真解脫中。無如是病。無如是病。喻真解脫。真解脫者。即是如來。又解脫者。名為一味。如乳一味。解脫亦爾。唯有一味。如是一味。即真解脫。真解脫者。即是如來。又解脫者。名曰清凈。如水無泥。澄靜清凈。解脫亦爾。澄靜清凈。澄靜清凈。則真解脫。真解脫者。即是如來。又解脫者。名曰一味。如空中雨。一味清凈。一味清凈。喻真解脫。真解脫者。即是如來。又解脫者。名曰除卻。譬如滿月。無諸云曀。解脫亦爾。無諸云曀。無諸云曀。即真解脫。真解脫者。即是如來。又解脫者。名曰寂靜。譬如有人。熱病除愈。身得寂靜。解脫亦爾。身得寂靜。身得寂靜。即真解脫。
【現代漢語翻譯】 現代漢語譯本： 此外，解脫的意義是『不可見』。比如，沒有人能看見自己的頭頂。解脫也是這樣，聲聞（Śrāvaka，聽聞佛法而證悟的修行者）和緣覺（Pratyekabuddha，不依師教，自己證悟的修行者）都不能完全理解和看見。不能完全理解和看見的，就是真正的解脫。真正的解脫，就是如來（Tathāgata，佛的稱號之一）。 此外，解脫的意義是『沒有屋宅』。比如虛空沒有屋宅。解脫也是這樣。這裡說的『屋宅』，比喻二十五有（指欲界、色界、無色界中的二十五種存在狀態）。沒有屋宅，比喻真正的解脫。真正的解脫，就是如來。 此外，解脫的意義是『不可取』。比如阿摩勒果（āmalaka，一種果實），人們可以拿取和持有。但解脫不是這樣，它是不可拿取和持有的。不可拿取和持有的，就是真正的解脫。真正的解脫，就是如來。 此外，解脫的意義是『不可執』。比如幻化之物，無法執持。解脫也是這樣，無法執持。無法執持的，就是真正的解脫。真正的解脫，就是如來。 此外，解脫是沒有身體的。比如有人，身體生了瘡癩，或者各種癰疽（yōng jū，毒瘡）癲狂（diān kuáng，精神失常）乾枯（gān kū，枯竭）。真正的解脫中，沒有這樣的疾病。沒有這樣的疾病，比喻真正的解脫。真正的解脫，就是如來。 此外，解脫的意義是『一味』。比如牛奶只有一種味道，解脫也是這樣，只有一種味道。這樣的一味，就是真正的解脫。真正的解脫，就是如來。 此外，解脫的意義是『清凈』。比如水中沒有泥沙，澄澈安靜而清凈。解脫也是這樣，澄澈安靜而清凈。澄澈安靜而清凈，就是真正的解脫。真正的解脫，就是如來。 此外，解脫的意義是『一味』。比如空中的雨，只有一種清凈的味道。只有一種清凈的味道，比喻真正的解脫。真正的解脫，就是如來。 此外，解脫的意義是『除卻』。比如滿月，沒有云彩遮蔽。解脫也是這樣，沒有云彩遮蔽。沒有云彩遮蔽，就是真正的解脫。真正的解脫，就是如來。 此外，解脫的意義是『寂靜』。比如有人，熱病痊癒，身體得到寂靜。解脫也是這樣，身體得到寂靜。身體得到寂靜，就是真正的解脫。
【English Translation】 English version: Furthermore, liberation is called 'invisible.' For example, a person cannot see the top of their own head. Liberation is also like this; it cannot be fully seen by Śrāvakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment independently, without a teacher). That which cannot be fully seen is true liberation. True liberation is the Tathāgata (one of the titles of the Buddha). Furthermore, liberation is called 'without a dwelling.' Just as space has no dwelling, so too is liberation. The term 'dwelling' here refers to the twenty-five existences (referring to the twenty-five states of existence in the Desire Realm, Form Realm, and Formless Realm). Having no dwelling is analogous to true liberation. True liberation is the Tathāgata. Furthermore, liberation is called 'unobtainable.' Like an āmalaka fruit (a type of fruit) that people can pick up and hold, liberation is not like that; it is unobtainable and unholdable. That which is unobtainable and unholdable is true liberation. True liberation is the Tathāgata. Furthermore, liberation is called 'unseizable.' Like an illusion, which cannot be grasped, so too is liberation; it cannot be seized. That which cannot be seized is true liberation. True liberation is the Tathāgata. Furthermore, liberation has no body. For example, a person may have sores and scabies on their body, or various carbuncles (yōng jū, a type of boil), madness (diān kuáng, mental disorder), or dryness (gān kū, depletion). In true liberation, there are no such illnesses. The absence of such illnesses is analogous to true liberation. True liberation is the Tathāgata. Furthermore, liberation is called 'one flavor.' Just as milk has only one flavor, so too is liberation; it has only one flavor. This one flavor is true liberation. True liberation is the Tathāgata. Furthermore, liberation is called 'pure.' Just as water without mud is clear and still, so too is liberation; it is clear and still. Being clear and still is true liberation. True liberation is the Tathāgata. Furthermore, liberation is called 'one flavor.' Just as rain in the sky has only one pure flavor, this one pure flavor is analogous to true liberation. True liberation is the Tathāgata. Furthermore, liberation is called 'removal.' Like a full moon without clouds, so too is liberation; it is without clouds. Being without clouds is true liberation. True liberation is the Tathāgata. Furthermore, liberation is called 'tranquility.' Like a person who has recovered from a fever and whose body has become tranquil, so too is liberation; the body becomes tranquil. The body becoming tranquil is true liberation.
真解脫者。即是如來。又解脫者。即是平等。譬如野貓毒蛇鼠狼。俱有殺心。解脫不爾。無有殺心。無殺心者。即真解脫。真解脫者。即是如來。又平等者。譬如父母。等心於子。解脫亦爾。其心平等。心平等者。即真解脫。真解脫者。即是如來。又解脫者。無有異處。譬如有人。唯居上妙清凈屋宅。更無異處。解脫亦爾。無有異處。無異處者。即真解脫。真解脫者。即是如來。又解脫者。名曰知足。譬如饑人。值遇甘膳食之無厭。解脫不爾。如食乳糜。更無所須。更無所須。喻真解脫。真解脫者。即是如來。又解脫者。名曰斷絕。如人被縛。斷縛得脫。解脫亦爾。斷絕一切疑心結縛。如是斷疑。即真解脫。真解脫者。即是如來。又解脫者。名到彼岸。譬如大海。有此彼岸。解脫不爾。雖無此岸。而有彼岸。有彼岸者。即真解脫。真解脫者。即是如來。又解脫者。名曰默然。譬如大海。其水泛漲。多諸音聲。解脫不爾。如是解脫。即是如來。又解脫者。名曰美妙。譬如眾藥。雜訶梨勒其味則苦。解脫不爾。味如甘露。味如甘露。喻真解脫。真解脫者。即是如來。又解脫者。除諸煩惱。譬如良醫。和合諸藥。善療眾病。解脫亦爾。能除煩惱。除煩惱者。即真解脫。真解脫者。即是如來。又解脫者。名曰無窄。譬如小舍。
【現代漢語翻譯】 現代漢語譯本： 真正的解脫者，就是如來（Tathagata，佛的稱號之一）。而解脫，就是平等。比如野貓、毒蛇、鼠狼，都有殺心。解脫不是這樣，沒有殺心。沒有殺心的人，就是真正的解脫。真正的解脫者，就是如來。又如平等，比如父母，以平等之心對待子女。解脫也是這樣，其心平等。心平等的人，就是真正的解脫。真正的解脫者，就是如來。又如解脫，沒有不同的地方。比如有人，只住在最美妙清凈的屋宅里，再沒有其他地方可去。解脫也是這樣，沒有不同的地方。沒有不同的地方，就是真正的解脫。真正的解脫者，就是如來。又如解脫，名叫知足。比如飢餓的人，遇到美味的食物，吃也吃不夠。解脫不是這樣，如同吃了乳粥，再無所求。再無所求，比喻真正的解脫。真正的解脫者，就是如來。又如解脫，名叫斷絕。如同人被束縛，斷開束縛而得到解脫。解脫也是這樣，斷絕一切疑心的束縛。這樣斷絕疑惑，就是真正的解脫。真正的解脫者，就是如來。又如解脫，名叫到達彼岸。比如大海，有此岸和彼岸。解脫不是這樣，雖然沒有此岸，卻有彼岸。有彼岸的人，就是真正的解脫。真正的解脫者，就是如來。又如解脫，名叫默然。比如大海，海水氾濫上漲，有很多聲音。解脫不是這樣。這樣的解脫，就是如來。又如解脫，名叫美妙。比如各種藥物，混合訶梨勒（Haritaki，一種藥草），味道是苦的。解脫不是這樣，味道如同甘露。味道如同甘露，比喻真正的解脫。真正的解脫者，就是如來。又如解脫，去除各種煩惱。比如良醫，調和各種藥物，善於治療各種疾病。解脫也是這樣，能夠去除煩惱。去除煩惱的人，就是真正的解脫。真正的解脫者，就是如來。又如解脫，名叫沒有狹隘。比如小房子。
【English Translation】 English version: The true liberated one is the Tathagata (如來, one of the titles of the Buddha). And liberation is equality. For example, wild cats, poisonous snakes, and weasels all have the intention to kill. Liberation is not like that; it has no intention to kill. One without the intention to kill is truly liberated. The truly liberated one is the Tathagata. Furthermore, equality is like parents, who treat their children with equal hearts. Liberation is also like that; its heart is equal. One with an equal heart is truly liberated. The truly liberated one is the Tathagata. Furthermore, liberation has no different place. For example, someone only lives in the most wonderful and pure house, and has no other place to go. Liberation is also like that; it has no different place. One with no different place is truly liberated. The truly liberated one is the Tathagata. Furthermore, liberation is called contentment. For example, a hungry person encounters delicious food and cannot eat enough. Liberation is not like that; it is like having eaten milk porridge, and then needing nothing more. Needing nothing more is a metaphor for true liberation. The truly liberated one is the Tathagata. Furthermore, liberation is called severance. Like a person who is bound, and gains liberation by breaking the bonds. Liberation is also like that, severing all the bonds of doubt. Severing doubt in this way is true liberation. The truly liberated one is the Tathagata. Furthermore, liberation is called reaching the other shore. For example, the great ocean has this shore and the other shore. Liberation is not like that; although there is no this shore, there is the other shore. One who has the other shore is truly liberated. The truly liberated one is the Tathagata. Furthermore, liberation is called silence. For example, the great ocean, its waters overflowing, has many sounds. Liberation is not like that. Such liberation is the Tathagata. Furthermore, liberation is called wonderful. For example, various medicines, mixed with Haritaki (訶梨勒, a type of medicinal herb), have a bitter taste. Liberation is not like that; its taste is like nectar. Its taste being like nectar is a metaphor for true liberation. The truly liberated one is the Tathagata. Furthermore, liberation removes all afflictions. For example, a good doctor, harmonizing various medicines, is skilled at curing various diseases. Liberation is also like that, able to remove afflictions. One who removes afflictions is truly liberated. The truly liberated one is the Tathagata. Furthermore, liberation is called without narrowness. For example, a small house.
不容多人。解脫不爾。多所容受。多所容受。即真解脫。真解脫者。即是如來。又解脫者。名滅諸愛。不雜淫慾。譬如女人。多諸愛慾。解脫不爾。如是解脫。即是如來。如來如是。無有貪慾瞋恚愚癡憍慢等結。又解脫者。名曰無愛。愛有二種。一者餓鬼愛。二者法愛。真解脫者。離餓鬼愛。憐愍眾生。故有法愛。如是法愛。即真解脫。真解脫者。即是如來。又解脫者。離我我所。如是解脫。即是如來。如來者。即是法也。又解脫者。是滅盡。離諸有貪。如是解脫。即是如來。如來者。即法也。又解脫者。即是救護。能救一切諸怖畏者。如是解脫。即是如來。如來者。即是法也。又解脫者。即是歸處。若有歸依如是解脫。不求余依。譬如有人依恃于王。不求余依。雖復依王。則有動轉。依解脫者。無有動轉。無動轉者。即真解脫。真解脫者。即是如來。如來者。即是法也。又解脫者。名為屋宅。譬如有人。行於曠野。則有險難。解脫不爾。無有險難。無險難者。即真解脫。真解脫者。即是如來。又解脫者。是無所畏。如師子王。于諸百獸。不生怖畏。解脫亦爾。于諸魔眾不生怖畏。無怖畏者。即真解脫。真解脫者。即是如來。及解脫者。無有窄猍。譬如隘路。乃至不受二人並行。解脫不爾。如是解脫。即是如來。又有
【現代漢語翻譯】 現代漢語譯本： 不容納很多人。解脫不是這樣，它能容納很多。能夠容納很多的，才是真正的解脫。真正的解脫，就是如來（Tathagata，佛的稱號之一）。 此外，解脫也意味著滅除各種愛慾，不夾雜淫慾。就像世俗女人，有很多愛慾，解脫則不是這樣。這樣的解脫，就是如來。如來是這樣的，沒有貪慾、瞋恚、愚癡、驕慢等煩惱。 此外，解脫也叫做無愛。愛有兩種：一種是餓鬼的愛，一種是對於佛法的愛。真正的解脫，是遠離餓鬼的愛，憐憫眾生，所以有對於佛法的愛。這樣的對於佛法的愛，才是真正的解脫。真正的解脫，就是如來。 此外，解脫是脫離對『我』和『我所』的執著。這樣的解脫，就是如來。如來，就是法（Dharma，佛法）。 此外，解脫是滅盡，遠離對存在的貪戀。這樣的解脫，就是如來。如來，就是法。 此外，解脫是救護，能夠救護一切恐懼的人。這樣的解脫，就是如來。如來，就是法。 此外，解脫是歸宿。如果有人歸依這樣的解脫，就不再尋求其他的依靠。就像有人依靠國王，就不再尋求其他的依靠。雖然依靠國王，還會有變動，但依靠解脫，就不會有變動。沒有變動的，才是真正的解脫。真正的解脫，就是如來。如來，就是法。 此外，解脫被稱為屋宅。就像有人行走在曠野，會有危險和困難，解脫則不是這樣，沒有危險和困難。沒有危險和困難的，才是真正的解脫。真正的解脫，就是如來。 此外，解脫是無所畏懼。就像獅子王，對於各種野獸，不會產生恐懼，解脫也是這樣，對於各種魔眾，不會產生恐懼。沒有恐懼的，才是真正的解脫。真正的解脫，就是如來。解脫是沒有狹隘的。就像狹窄的道路，甚至不能容納兩個人並行，解脫則不是這樣。這樣的解脫，就是如來。還有……
【English Translation】 English version: It does not accommodate many. Liberation is not like that; it accommodates many. Accommodating many is true liberation. True liberation is the Tathagata (Tathagata, one of the titles of the Buddha). Furthermore, liberation means extinguishing all desires, without mixing in lust. Like worldly women, who have many desires, liberation is not like that. Such liberation is the Tathagata. The Tathagata is like this, without greed, hatred, ignorance, arrogance, and other afflictions. Furthermore, liberation is also called non-attachment. There are two kinds of attachment: one is the attachment of hungry ghosts, and the other is the attachment to the Dharma (Dharma, the teachings of the Buddha). True liberation is to be free from the attachment of hungry ghosts and to have compassion for all beings, thus having attachment to the Dharma. Such attachment to the Dharma is true liberation. True liberation is the Tathagata. Furthermore, liberation is to be free from attachment to 'self' and 'what belongs to self.' Such liberation is the Tathagata. The Tathagata is the Dharma. Furthermore, liberation is extinction, being free from greed for existence. Such liberation is the Tathagata. The Tathagata is the Dharma. Furthermore, liberation is protection, being able to protect all those who are fearful. Such liberation is the Tathagata. The Tathagata is the Dharma. Furthermore, liberation is a refuge. If someone takes refuge in such liberation, they will not seek other reliance. Just as someone relies on a king and does not seek other reliance. Although relying on a king, there will still be changes, but relying on liberation, there will be no changes. Being without change is true liberation. True liberation is the Tathagata. The Tathagata is the Dharma. Furthermore, liberation is called a dwelling. Just as someone walking in the wilderness will encounter dangers and difficulties, liberation is not like that; there are no dangers and difficulties. Being without dangers and difficulties is true liberation. True liberation is the Tathagata. Furthermore, liberation is fearlessness. Just as the lion king does not fear various beasts, liberation is also like that, not fearing various demons. Being without fear is true liberation. True liberation is the Tathagata. Liberation is without narrowness. Just as a narrow road cannot even accommodate two people walking side by side, liberation is not like that. Such liberation is the Tathagata. And there is...
不窄。譬如有人。畏虎墮井。解脫不爾。如是解脫。即是如來。又有不窄。如大海中。舍壞小船。得堅牢船。乘之渡海。到安隱處。心得快樂。解脫亦爾。心得快樂。得快樂者。即真解脫。真解脫者。即是如來。又解脫者。拔諸因緣。譬如因乳得酪。因酪得酥。因酥得醍醐。真解脫中。都無是因。無是因者。即真解脫。真解脫者。即是如來。又解脫者。能伏憍慢。譬如大王。慢于小王。解脫不爾。如是解脫。即是如來。如來者。即是法也。又解脫者。伏諸放逸。謂放逸者。多有貪慾。真解脫中。無有是名。無是名者。即真解脫。真解脫者。即是如來。又解脫者。能除無明。如上妙酥。除諸滓穢。乃名醍醐。解脫亦爾。除無明滓。生於真明。如是真明。即真解脫。真解脫者。即是如來。又解脫者。名為寂靜。純一無二。如空野象。獨一無侶。解脫亦爾。獨一無二。獨一無二即真解脫。真解脫者。即是如來。又解脫者。名為堅實。如竹葦𦱔麻。莖幹虛空而子堅實。除佛如來。其餘人天皆不堅實。真解脫者。遠離一切諸有流等。如是解脫。即是如來。又解脫者。名能覺了。增益於我。真解脫者。亦復如是。如是解脫。即是如來。又解脫者。名舍諸有。譬如有人。食已而吐。解脫亦爾。舍于諸有。舍諸有者。即真解脫。真解脫
【現代漢語翻譯】 現代漢語譯本 不狹隘。譬如有人，害怕老虎而掉入井中，解脫不是這樣。這樣的解脫，就是如來（Tathagata，佛的稱號之一）。還有不狹隘，如同在大海中，捨棄破舊的小船，得到堅固的船，乘坐它渡過大海，到達安穩的地方，心中得到快樂。解脫也是這樣，心中得到快樂。得到快樂的人，就是真解脫。真解脫的人，就是如來。又解脫的人，拔除各種因緣。譬如因為乳而得到酪，因為酪而得到酥，因為酥而得到醍醐（ghrita-manda，提煉乳製品后的精華）。真解脫中，都沒有這些因。沒有這些因的，就是真解脫。真解脫的人，就是如來。又解脫的人，能夠降伏驕慢。譬如大王，對小王驕慢，解脫不是這樣。這樣的解脫，就是如來。如來，就是法（Dharma，佛法）。又解脫的人，降伏各種放逸。所謂放逸的人，多有貪慾。真解脫中，沒有這樣的名稱。沒有這樣的名稱的，就是真解脫。真解脫的人，就是如來。又解脫的人，能夠去除無明（avidya，對事物真相的迷惑）。如同上妙的酥，去除各種雜質污穢，才叫做醍醐。解脫也是這樣，去除無明的雜質，產生真正的光明。這樣的真明，就是真解脫。真解脫的人，就是如來。又解脫，名為寂靜，純一無二。如同空曠原野上的大象，獨自一個沒有伴侶。解脫也是這樣，獨一無二。獨一無二就是真解脫。真解脫的人，就是如來。又解脫，名為堅實。如同竹葦、𦱔麻，莖幹虛空而種子堅實。除了佛如來，其餘的人天都不堅實。真解脫的人，遠離一切諸有流等。這樣的解脫，就是如來。又解脫，名為能夠覺了，增益於我。真解脫也是這樣。這樣的解脫，就是如來。又解脫，名為捨棄各種存在。譬如有人，吃完東西后又吐出來，解脫也是這樣，捨棄各種存在。捨棄各種存在的人，就是真解脫。
【English Translation】 English version Not narrow. For example, someone fears a tiger and falls into a well, but liberation is not like that. Such liberation is the Tathagata (Tathagata, one of the titles of the Buddha). Furthermore, it is not narrow, like abandoning a broken small boat in the great sea and obtaining a sturdy boat, riding it across the sea to a safe place, and finding joy in the heart. Liberation is also like that, finding joy in the heart. One who finds joy is truly liberated. One who is truly liberated is the Tathagata. Moreover, one who is liberated uproots all causes and conditions. For example, from milk comes curd, from curd comes butter, from butter comes ghee (ghrita-manda, the essence extracted from dairy products). In true liberation, there are none of these causes. One without these causes is truly liberated. One who is truly liberated is the Tathagata. Furthermore, one who is liberated can subdue arrogance. For example, a great king is arrogant towards a small king, but liberation is not like that. Such liberation is the Tathagata. The Tathagata is the Dharma (Dharma, the teachings of the Buddha). Furthermore, one who is liberated subdues all heedlessness. Those who are heedless often have greed. In true liberation, there is no such name. One without such a name is truly liberated. One who is truly liberated is the Tathagata. Furthermore, one who is liberated can remove ignorance (avidya, delusion about the true nature of things). Like excellent ghee that removes all impurities and filth, it is then called the essence. Liberation is also like that, removing the impurities of ignorance and giving rise to true clarity. Such true clarity is true liberation. One who is truly liberated is the Tathagata. Furthermore, liberation is called tranquility, pure and without duality. Like a wild elephant in an empty field, alone without a companion. Liberation is also like that, unique and without duality. Unique and without duality is true liberation. One who is truly liberated is the Tathagata. Furthermore, liberation is called solidity. Like bamboo reeds and hemp, the stems are hollow, but the seeds are solid. Except for the Buddha Tathagata, all other humans and gods are not solid. One who is truly liberated is far from all outflows of existence. Such liberation is the Tathagata. Furthermore, liberation is called the ability to awaken and increase the self. True liberation is also like that. Such liberation is the Tathagata. Furthermore, liberation is called abandoning all existence. For example, someone eats and then vomits, liberation is also like that, abandoning all existence. One who abandons all existence is truly liberated.
者。即是如來。又解脫者。名曰決定。如婆師華香。七葉中無。解脫亦爾。如是解脫。即是如來。又解脫者。名曰水大。譬如水大。于諸大勝。能潤一切草木種子。解脫亦爾。能潤一切有生之類。如是解脫。即是如來。又解脫者。名曰為入。如有門戶。則通路。入金性之處。金則可得。解脫亦爾。如彼門戶。修無我者則得入中。如是解脫。即是如來。又解脫者。名曰為善。譬如弟子。隨逐于師。善奉教敕得名為善。解脫亦爾。如是解脫。即是如來。又解脫者。名出世法。於一切法最為出過。如眾味中。酥乳最勝。解脫亦爾。如是解脫。即是如來。又解脫者。名四不動。譬如門閫。風不能動。真解脫者。亦復如是。如是解脫。即是如來。又解脫者。名無濤波。如彼大海。其水濤波。解脫不爾。如是解脫。即是如來。又解脫者。譬如宮殿。解脫亦爾。當知解脫。即是如來。又解脫者。名曰所用。如閻浮檀金。多有所任。無有能說是金過惡。解脫亦爾。無有過惡。即真解脫。真解脫者。即是如來。又解脫者。舍嬰兒行。譬如大人。舍小兒行。解脫亦爾。除舍五陰。除舍五陰。即真解脫。真解脫者。即是如來。又解脫者。名曰究竟。如被系者。從系得脫。洗浴清凈。然後還家。解脫亦爾。畢竟清凈。畢竟清凈。即真解脫。真解
【現代漢語翻譯】 現代漢語譯本 『解脫』就是『如來』(Tathagata，如來)。另外，『解脫』也叫做『決定』。就像婆師華香，七葉中沒有，『解脫』也是這樣。這樣的『解脫』，就是『如來』。 另外，『解脫』也叫做『水大』。譬如水大，在各種『大』中最為殊勝，能夠滋潤一切草木種子。『解脫』也是這樣，能夠滋潤一切有生命的種類。這樣的『解脫』，就是『如來』。 另外，『解脫』也叫做『為入』。如有門戶，則通路，進入金性之處，金就可以得到。『解脫』也是這樣，如同那門戶，修習『無我』的人就可以進入其中。這樣的『解脫』，就是『如來』。 另外，『解脫』也叫做『為善』。譬如弟子，隨從於師，善於奉行教敕，就可以稱作『善』。『解脫』也是這樣。這樣的『解脫』，就是『如來』。 另外，『解脫』也叫做『出世法』。在一切法中最為超出。如同各種味道中，酥乳最為殊勝。『解脫』也是這樣。這樣的『解脫』，就是『如來』。 另外，『解脫』也叫做『四不動』。譬如門檻，風不能動。真正的『解脫』，也是這樣。這樣的『解脫』，就是『如來』。 另外，『解脫』也叫做『無濤波』。如同那大海，其水有濤波，『解脫』不是這樣。這樣的『解脫』，就是『如來』。 另外，『解脫』譬如宮殿，『解脫』也是這樣。應當知道『解脫』，就是『如來』。 另外，『解脫』也叫做『所用』。如同閻浮檀金，多有用途，沒有人能夠說這金的過錯。『解脫』也是這樣，沒有過錯，就是真正的『解脫』。真正的『解脫』，就是『如來』。 另外，『解脫』是捨棄嬰兒的行為。譬如大人，捨棄小兒的行為。『解脫』也是這樣，除去捨棄五陰(skandha，構成個體經驗的五種要素)。除去捨棄五陰，就是真正的『解脫』。真正的『解脫』，就是『如來』。 另外，『解脫』也叫做『究竟』。如同被束縛的人，從束縛中解脫，洗浴清凈，然後回家。『解脫』也是這樣，畢竟清凈。畢竟清凈，就是真正的『解脫』。真正的『解脫』
【English Translation】 English version 'Liberation' is 'Tathagata' (如來). Furthermore, 'liberation' is also called 'determination'. Just like the fragrance of the Vasa flower, which is not found in the seven leaves, so is 'liberation'. Such 'liberation' is 'Tathagata'. Furthermore, 'liberation' is also called 'water element'. For example, the water element is the most superior among all elements, capable of nourishing all seeds of plants and trees. 'Liberation' is also like this, capable of nourishing all living beings. Such 'liberation' is 'Tathagata'. Furthermore, 'liberation' is also called 'entering'. If there is a gate, there is a path to enter the place of gold nature, and gold can be obtained. 'Liberation' is also like this, like that gate, those who cultivate 'no-self' can enter it. Such 'liberation' is 'Tathagata'. Furthermore, 'liberation' is also called 'goodness'. For example, a disciple who follows the teacher and diligently obeys the teachings can be called 'good'. 'Liberation' is also like this. Such 'liberation' is 'Tathagata'. Furthermore, 'liberation' is also called 'transcendental dharma'. It is the most outstanding among all dharmas. Just like among all flavors, ghee is the most superior. 'Liberation' is also like this. Such 'liberation' is 'Tathagata'. Furthermore, 'liberation' is also called 'four immovables'. For example, a threshold cannot be moved by the wind. True 'liberation' is also like this. Such 'liberation' is 'Tathagata'. Furthermore, 'liberation' is also called 'no waves'. Like the great ocean, its water has waves, but 'liberation' is not like that. Such 'liberation' is 'Tathagata'. Furthermore, 'liberation' is like a palace, so is 'liberation'. It should be known that 'liberation' is 'Tathagata'. Furthermore, 'liberation' is also called 'usefulness'. Like Jambudvipa gold, it has many uses, and no one can say the faults of this gold. 'Liberation' is also like this, without faults, it is true 'liberation'. True 'liberation' is 'Tathagata'. Furthermore, 'liberation' is abandoning the behavior of an infant. For example, an adult abandons the behavior of a child. 'Liberation' is also like this, removing and abandoning the five skandhas (五陰, the five aggregates that constitute individual experience). Removing and abandoning the five skandhas is true 'liberation'. True 'liberation' is 'Tathagata'. Furthermore, 'liberation' is also called 'ultimate'. Like a person who is bound, freed from bondage, bathes clean, and then returns home. 'Liberation' is also like this, ultimately pure. Ultimately pure is true 'liberation'. True 'liberation'
脫者。即是如來。又解脫者。名無作樂。無作樂者。貪慾瞋恚愚癡吐故。喻如有人。誤飲蛇毒。為除毒故。即服吐藥。既得吐已。毒即除愈。身得安樂。解脫亦爾。吐于煩惱諸結縛毒。身得安樂。名無作樂。無作樂者。即真解脫。真解脫者。即是如來。又解脫者。名斷四種毒蛇煩惱。斷煩惱者。即真解脫。真解脫者。即是如來。又解脫者。名離諸有。滅一切苦。得一切樂。永斷貪慾瞋恚愚癡。拔斷一切煩惱根本。拔根本者。即真解脫。真解脫者。即是如來。又解脫者。名斷一切有為之法。出生一切無漏善法。斷塞諸道。所謂若我無我。非我非無我。唯斷取著。不斷我見。我見者。名為佛性。佛性者。即真解脫。真解脫者。即是如來。又解脫者。名不空空。空空者。名無所有。無所有者。即是外道尼揵子等所計解脫。而是尼揵實無解脫。故名空空。真解脫者。則不如是。故不空空。不空空者。即真解脫。真解脫者。即是如來。又解脫者。名曰不空。如水酒酪酥蜜等瓶。雖無水酒酪酥蜜時。猶故得名為水等瓶。如是瓶等。不可說空及以不空。若言空者。則不得有色香味觸。若言不空。而復無有水酒等實。解脫亦爾。不可說色及以非色。不可說空及以不空。若言空者。則不得有常樂我凈。若言不空。誰受是常樂我凈者。以是
【現代漢語翻譯】 現代漢語譯本 『脫』（脫離）是指如來（Tathagata）。另一種解釋，『解脫』（vimoksha）名為『無作樂』（anabhogasukha）。『無作樂』是指吐出貪慾（raga）、瞋恚（dvesha）、愚癡（moha）。譬如有人誤飲蛇毒，爲了去除毒素，就服用吐藥。吐出之後，毒素就被清除，身體得到安樂。解脫也是如此，吐出煩惱（klesha）和各種結縛的毒素，身體得到安樂，這稱為『無作樂』。『無作樂』就是真正的解脫。真正的解脫就是如來。另一種解釋，『解脫』是指斷除四種毒蛇般的煩惱。斷除煩惱就是真正的解脫。真正的解脫就是如來。另一種解釋，『解脫』是指脫離各種『有』（bhava），滅除一切痛苦，獲得一切快樂，永遠斷除貪慾、瞋恚、愚癡，連根拔除一切煩惱的根本。連根拔除煩惱根本就是真正的解脫。真正的解脫就是如來。另一種解釋，『解脫』是指斷除一切有為法（samskrta-dharma），生出一切無漏善法（anasrava-kusala-dharma），斷絕各種道，即所謂『若我無我』（asti-nasti），『非我非無我』（na-asti-na-nasti），只是斷除取著（upadana），而不是斷除我見（atma-drishti）。『我見』名為佛性（Buddha-dhatu）。『佛性』就是真正的解脫。真正的解脫就是如來。另一種解釋，『解脫』名為『不空空』（asunyata-sunyata）。『空空』是指一無所有，一無所有是外道尼揵子（Nigantha）等人所計度的解脫。但尼揵子實際上並沒有解脫，所以稱為『空空』。真正的解脫不是這樣，所以稱為『不空空』。『不空空』就是真正的解脫。真正的解脫就是如來。另一種解釋，『解脫』名為『不空』（asunyata）。比如水瓶、酒瓶、酪瓶、酥瓶、蜜瓶等，即使沒有水、酒、酪、酥、蜜時，仍然可以稱為水瓶等。這樣的瓶子，不可說是空，也不可說是不空。如果說是空，那麼就不應該有色（rupa）、香（gandha）、味（rasa）、觸（sprashtavya）。如果說是不空，又沒有水酒等實質。解脫也是如此，不可說是色，也不可說不是色，不可說是空，也不可說是不空。如果說是空，那麼就不應該有常（nitya）、樂（sukha）、我（atman）、凈（subha）。如果說是不空，那麼誰來承受這常樂我凈呢？因為這樣
【English Translation】 English version 『Liberation』 (moksha) is the Tathagata (Thus Come One). Another explanation: 『Liberation』 is called 『effortless bliss』 (anabhogasukha). 『Effortless bliss』 means expelling greed (raga), hatred (dvesha), and delusion (moha). For example, if someone mistakenly drinks snake venom, they take an emetic to remove the poison. Once they vomit, the poison is eliminated, and the body finds peace. Liberation is similar; by expelling the poison of afflictions (klesha) and various bonds, the body finds peace, which is called 『effortless bliss.』 『Effortless bliss』 is true liberation. True liberation is the Tathagata. Another explanation: 『Liberation』 means cutting off the four poisonous snake-like afflictions. Cutting off afflictions is true liberation. True liberation is the Tathagata. Another explanation: 『Liberation』 means detachment from all 『existences』 (bhava), extinguishing all suffering, attaining all happiness, permanently cutting off greed, hatred, and delusion, and uprooting the root of all afflictions. Uprooting the root of afflictions is true liberation. True liberation is the Tathagata. Another explanation: 『Liberation』 means cutting off all conditioned dharmas (samskrta-dharma), giving rise to all unconditioned wholesome dharmas (anasrava-kusala-dharma), and blocking all paths, namely, 『existence and non-existence』 (asti-nasti), 『neither existence nor non-existence』 (na-asti-na-nasti), merely cutting off clinging (upadana), but not cutting off self-view (atma-drishti). 『Self-view』 is called Buddha-nature (Buddha-dhatu). 『Buddha-nature』 is true liberation. True liberation is the Tathagata. Another explanation: 『Liberation』 is called 『non-emptiness of emptiness』 (asunyata-sunyata). 『Emptiness of emptiness』 means having nothing at all, which is the liberation conceived by non-Buddhist Niganthas (Nigantha) and others. But the Niganthas actually have no liberation, so it is called 『emptiness of emptiness.』 True liberation is not like this, so it is called 『non-emptiness of emptiness.』 『Non-emptiness of emptiness』 is true liberation. True liberation is the Tathagata. Another explanation: 『Liberation』 is called 『non-emptiness』 (asunyata). For example, a water bottle, a wine bottle, a yogurt bottle, a ghee bottle, a honey bottle, etc., even when there is no water, wine, yogurt, ghee, or honey, can still be called a water bottle, etc. Such bottles cannot be said to be empty or non-empty. If it is said to be empty, then there should be no form (rupa), smell (gandha), taste (rasa), or touch (spashtavya). If it is said to be non-empty, then there is no substance like water or wine. Liberation is also like this; it cannot be said to be form or non-form, it cannot be said to be empty or non-empty. If it is said to be empty, then there should be no permanence (nitya), bliss (sukha), self (atman), or purity (subha). If it is said to be non-empty, then who experiences this permanence, bliss, self, and purity? Because of this
義故。不可說空及以不空。空者。謂無二十五有。及諸煩惱。一切苦。一切相。一切有為行。如瓶無酪。則名為空。不空者。謂真實善色。常樂我凈。不動不變。猶如彼瓶色香味觸。故名不空。是故解脫。喻如彼瓶。彼瓶遇緣。則有破壞。解脫不爾。不可破壞。不可破壞。即真解脫。真解脫者。即是如來。又解脫者。名曰離愛。譬如有人愛心希望。釋提桓因。大梵天王。自在天王。解脫不爾。若得成於阿耨多羅三藐三菩提已。無愛無疑。無愛無疑。即真解脫。真解脫者。即是如來。若言解脫有愛疑者。無有是處。又解脫者。斷諸有貪。斷一切相。一切繫縛。一切煩惱。一切生死。一切因緣。一切果報。如是解脫。即是如來。如來者。即是涅槃。一切眾生。怖畏生死諸煩惱故。故受三歸。譬如群鹿怖畏獵師。既得免離。若得一趒則喻一歸。如是三趒則喻三歸。以三趒故。得受安樂。眾生亦爾。怖畏四魔惡獵師故。受三歸依。二歸依故。則得安樂。受安樂者。即真解脫。真解脫者。即是如來。如來者。即是涅槃。涅槃者。即是無盡。無盡者。即是佛性。佛性者。即是決定。決定者。即是阿耨多羅三藐三菩提。釋曰。上來一百句解脫。文現不繁。更釋大意。只明一心真性解脫。以實慧解脫顯此真性。然後成方便慧解脫。故能
【現代漢語翻譯】 現代漢語譯本： 因為這個緣故，不能說空，也不能說不空。所謂的『空』，是指沒有二十五有（二十五種存在狀態），以及各種煩惱、一切痛苦、一切表象、一切有為的行（有條件的造作）。就像瓶子里沒有奶酪，就叫做『空』。所謂『不空』，是指真實的善色、常樂我凈（永恒的快樂、真我、純凈），不動不變化。就像那個瓶子的顏色、香味、味道、觸感，所以叫做『不空』。因此，解脫就像那個瓶子。那個瓶子遇到因緣，就會破損，但解脫不是這樣，不會被破壞。不可破壞，就是真解脫。真解脫，就是如來（Tathagata）。 另外，解脫也叫做『離愛』（遠離愛慾）。譬如有人愛慕希望成為釋提桓因（Śakro devānām indraḥ，帝釋天）、大梵天王（Mahābrahmā，色界之主）、自在天王（Īśvara，一種神），但解脫不是這樣。如果成就了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），就沒有愛慾，沒有疑惑。沒有愛慾，沒有疑惑，就是真解脫。真解脫，就是如來。如果說解脫還有愛慾和疑惑，那是不可能的。 另外，解脫就是斷除各種存在的貪慾，斷除一切表象、一切束縛、一切煩惱、一切生死、一切因緣、一切果報。這樣的解脫，就是如來。如來，就是涅槃（Nirvana）。一切眾生因為害怕生死和各種煩惱，所以皈依三寶。譬如一群鹿害怕獵人，得以逃脫。如果跳躍一次，就比喻一次皈依。這樣跳躍三次，就比喻三次皈依。因為三次跳躍，而得到安樂。眾生也是這樣，因為害怕四魔（五蘊魔、煩惱魔、死魔、天魔）這樣的惡獵人，所以皈依三寶。因為皈依二寶，就得到安樂。得到安樂，就是真解脫。真解脫，就是如來。如來，就是涅槃。涅槃，就是無盡。無盡，就是佛性（Buddha-dhātu）。佛性，就是決定。決定，就是阿耨多羅三藐三菩提。 解釋說：上面一百句解釋解脫，文字雖然不繁瑣，但更要解釋其中的大意，只是爲了說明一心真性的解脫。用真實的智慧解脫來顯現這個真性，然後成就方便智慧的解脫，所以能夠……
【English Translation】 English version: Therefore, it cannot be said to be empty, nor can it be said to be not empty. 'Empty' means the absence of the twenty-five existences (twenty-five states of being), as well as all afflictions, all suffering, all appearances, and all conditioned actions. Just as a jar without cheese is called 'empty'. 'Not empty' means true and virtuous qualities, permanence, bliss, self, and purity (eternal happiness, true self, purity), unmoving and unchanging. Just like the color, fragrance, taste, and touch of that jar, therefore it is called 'not empty'. Therefore, liberation is like that jar. That jar, when encountering conditions, will be broken, but liberation is not like that; it cannot be destroyed. Indestructible is true liberation. True liberation is the Tathagata (Tathagata). Furthermore, liberation is also called 'freedom from attachment' (freedom from desire). For example, someone loves and hopes to become Śakro devānām indraḥ (Śakro devānām indraḥ, the ruler of the gods), Mahābrahmā (Mahābrahmā, the lord of the realm of form), Īśvara (Īśvara, a type of god), but liberation is not like that. If one achieves anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), there is no love, no doubt. No love, no doubt, is true liberation. True liberation is the Tathagata. If it is said that liberation still has love and doubt, that is impossible. Furthermore, liberation is to cut off all greed for existence, to cut off all appearances, all bonds, all afflictions, all birth and death, all causes and conditions, all karmic retributions. Such liberation is the Tathagata. The Tathagata is Nirvana (Nirvana). All sentient beings, because they fear birth, death, and all kinds of afflictions, therefore take refuge in the Three Jewels. For example, a herd of deer fears the hunter and manages to escape. If they jump once, it is like one refuge. Jumping three times is like taking three refuges. Because of the three jumps, they obtain peace and happiness. Sentient beings are also like this; because they fear the evil hunter of the Four Maras (the Mara of the five aggregates, the Mara of afflictions, the Mara of death, the Mara of the heavens), they take refuge in the Three Jewels. Because they take refuge in the Two Jewels, they obtain peace and happiness. Obtaining peace and happiness is true liberation. True liberation is the Tathagata. The Tathagata is Nirvana. Nirvana is endless. Endless is Buddha-nature (Buddha-dhātu). Buddha-nature is certainty. Certainty is anuttarā-samyak-saṃbodhi. It is explained: The above hundred sentences explain liberation. Although the text is not verbose, it is even more important to explain the general meaning, which is only to explain the liberation of the true nature of the one mind. Use true wisdom liberation to manifest this true nature, and then achieve skillful means wisdom liberation, so that it can...
自覺覺他。名之為佛。即是平等法身天真之佛。所以經云。當知解脫即是如來。如來之性。即是解脫。解脫如來。無二無別。是以如來之性。即眾生性。眾生之性。即一切法性。一切法性。即是心性。以心性遍一切處故。則一切處悉是不思議解脫。以不見自性故。則隨處貪著。著即被縛。若了斯宗。縛脫俱寂。所以云。離即著。著即離。幻化門中生實義。亦無離。亦無著。何處更求無病藥。又此一百句解脫。委曲披陳。是最後指歸。究竟垂示。則涅槃之秘藏。祖佛之正宗。所以具錄全文。證明宗鏡。請不厭繁覽。所冀子細明心。斯乃解縛之原。迷悟之本。若心解則一切解。與真性而相應。若心縛則一切縛。與塵勞而共處。出要之道。於此絕言。方便之門。更無過上。此不思議真性解脫法門。一入全真。真外無法。意消能所。情斷是非。此非誦文法師。湊其智海。闇證禪伯。了此慧燈。唯除直見性人。一乘道種。方能悟入頓了無疑。此圓頓教門。唯一無分別法耳。無有際畔。不涉一多。以即邊而中故。無法可比。以即妄而真。故無法可待。豈更佛法待于佛法。唯一絕待如來法界。故出法界外。無復有法。無所可待。亦無所絕。唯證相應。不在言說。如大集經云。不待莊嚴。了知諸法。以得一總得余故。所以云。一葉落。
【現代漢語翻譯】 現代漢語譯本： 自覺覺他，名為佛（Buddha，覺悟者）。這就是平等法身（Dharmakaya，法性身）天真之佛。所以經上說：『應當知道解脫（liberation）就是如來（Tathagata，佛的稱號）。如來的自性，就是解脫。解脫與如來，沒有兩個，沒有差別。』因此，如來的自性，就是眾生的自性。眾生的自性，就是一切法的自性。一切法的自性，就是心性。因為心性遍及一切處，所以一切處都是不可思議的解脫。因為不見自性，所以隨處貪戀執著。執著就被束縛。如果明白了這種宗旨，束縛和解脫都寂滅了。所以說：『離開就是執著，執著就是離開。在幻化之門中產生真實的意義。』既沒有離開，也沒有執著，哪裡再去尋求沒有疾病的藥呢？ 這又一百句的解脫，詳細地陳述，是最後的歸宿，究竟的垂示，是涅槃（Nirvana，寂滅）的秘藏，祖佛的正宗。所以全部記錄下來，證明宗鏡。請不要嫌棄繁瑣而瀏覽。所希望的是仔細地明白心性。這是解脫的根源，迷惑和覺悟的根本。如果心解脫了，那麼一切都解脫了，與真性相應。如果心被束縛了，那麼一切都被束縛了，與塵勞共處。出離的關鍵，就在於此，無法用言語表達。方便之門，沒有比這更好的了。這不可思議的真性解脫法門，一旦進入就完全真實，真實之外沒有其他法。意念消除了能和所，情感斷絕了是非。這不是誦經的法師，聚集他們的智慧所能達到的；也不是暗中參禪的人，所能瞭解的。只有直接見到自性的人，一乘（Ekāyana，唯一的道路）的道種，才能悟入，頓然明白，毫無疑問。這圓頓的教門，唯一沒有分別的法而已。沒有邊際，不涉及一和多。因為即邊就是中，所以沒有法可以相比。因為即妄就是真，所以沒有法可以期待。難道佛法還要依賴於佛法嗎？唯一絕待的如來法界，所以在法界之外，沒有其他的法。沒有什麼可以期待，也沒有什麼可以斷絕。只有證悟相應，不在言語之中。如《大集經》所說：『不等待莊嚴，就能了知諸法。』因為得到一個，就全部得到。所以說：『一葉落下，就知道秋天來臨。』
【English Translation】 English version: 'Self-awakening and awakening others' is called Buddha (覺悟者, Awakened One). This is the true Buddha of the equal Dharmakaya (法性身, Dharma body). Therefore, the scripture says: 'It should be known that liberation (解脫) is the Tathagata (如來, Thus Come One). The nature of the Tathagata is liberation. Liberation and the Tathagata are not two, not different.' Therefore, the nature of the Tathagata is the nature of sentient beings. The nature of sentient beings is the nature of all dharmas. The nature of all dharmas is the nature of the mind. Because the nature of the mind pervades all places, all places are inconceivable liberation. Because one does not see one's own nature, one is attached to greed everywhere. Attachment is bondage. If one understands this principle, both bondage and liberation are extinguished. Therefore, it is said: 'Separation is attachment, and attachment is separation. Real meaning arises in the gate of illusion.' There is neither separation nor attachment. Where else can one seek medicine for no disease? These hundred sentences of liberation, elaborately stated, are the final destination, the ultimate instruction, the secret treasure of Nirvana (寂滅, extinction), and the orthodox tradition of the ancestral Buddhas. Therefore, the entire text is recorded to prove the Mirror of the Sect. Please do not dislike the complexity and browse through it. What is hoped is to carefully understand the nature of the mind. This is the source of liberation and the root of delusion and enlightenment. If the mind is liberated, then everything is liberated, and it corresponds to the true nature. If the mind is bound, then everything is bound, and it dwells with the defilements of the world. The way out of the essential is here, beyond words. There is no better gate of skillful means than this. Once entered, this inconceivable true nature liberation Dharma gate is completely true, and there is no Dharma outside of truth. The mind eliminates the able and the object, and the emotions cut off right and wrong. This is not something that a Dharma master who recites scriptures can achieve by gathering their wisdom; nor is it something that a Chan practitioner who meditates in secret can understand. Only those who directly see their own nature, the seed of the One Vehicle (唯一的道路, the only path), can awaken, suddenly understand, and have no doubt. This perfect and sudden teaching is only a Dharma without discrimination. It has no boundaries and does not involve one or many. Because the edge is the center, there is no Dharma to compare it to. Because delusion is truth, there is no Dharma to wait for. Does the Buddha Dharma still depend on the Buddha Dharma? Only the absolute Tathagata Dharmadhatu (法界, Dharma Realm), so outside the Dharmadhatu, there is no other Dharma. There is nothing to wait for, and nothing to cut off. Only realization corresponds, not in words. As the Mahasamghata Sutra says: 'Without waiting for adornment, one can understand all dharmas.' Because one obtains one, one obtains all. Therefore, it is said: 'One leaf falls, and one knows that autumn has arrived.'
天下秋。一塵起。大地收。一華開。天下春。一事寂。萬法真。則上根一覽。終不再疑。中下之機寧無方便。如孤寂吟云。舉一例諸足可知。何用喃喃說引詞。只見餓夫來取飽。不聞漿逐渴人飛。
問。眾生法身與佛平等。云何不起報化之用耶。
答。雖本平等。隱顯有殊。隱名如來藏。顯名法身。起信疏云。但眾生迷自真理。起于妄念。是時真如。俱現染相。不顯其用。
鈔問云。眾生心與佛體既同。眾生迷時何不起用。
答。以無明有力。起於九相。真如無力被隱故。不能現用。如水為風所擊。但起波瀾。而不能現像。石壁鈔云。論云本覺常起用者。有其二意。一約內熏。即自體相熏習義故。論云。從無始來具無漏法。備有不思議業。作境界之性。依此二義恒常熏習。二約應化不起者。但以妄染覆之。非謂本覺無此應用。亦非固心抑令不起。斯則過在於妄迷而不知。何關於覺。以本覺常具常熏故。如修竹有龍鳳之音。塵鏡有照膽之用。是知靈臺絕妙。眾生莫知。若暫返照回光。無有不得之者。如地中求水礦里求金。唯慮不肯承當沉埋心寶。宗鏡委細。意囑於斯。普勸后賢。直須知有。
宗鏡錄卷第三十一
丁未歲分司大藏都監開板 大正藏第 48 冊 No
【現代漢語翻譯】 現代漢語譯本 秋天來了，一絲塵埃升起，大地一片蕭瑟。一朵花開放，天下迎來春天。當一切寂靜，萬法才能顯現其真實。對於上根之人，一旦領悟，便不再有疑惑。對於中下根器的人，難道就沒有方便之法了嗎？就像孤獨的人吟詠雲彩，舉出一個例子，所有的情況就都可以理解了。何必還要喃喃自語，說些引導的話呢？只看見飢餓的人來尋求飽足，沒聽說過水漿會追逐口渴的人。 問：眾生的法身與佛的法身平等，為什麼不能顯現報身和化身的作用呢？ 答：雖然本體平等，但隱沒和顯現有所不同。隱沒時稱為如來藏（Tathagatagarbha，如來藏），顯現時稱為法身（Dharmakaya，法身）。《起信論疏》中說：『只是眾生迷惑了自己的真如本性，產生了虛妄的念頭。這時，真如（Tathata，真如）就顯現出染污的相狀，不能顯現其作用。』 《鈔》中問：眾生的心與佛的本體既然相同，眾生迷惑時為什麼不能顯現作用呢？ 答：因為無明（Avidya，無明）的力量強大，產生了九種相狀，真如（Tathata，真如）因為沒有力量而被遮蔽，所以不能顯現作用。就像水被風吹動，只會產生波浪，而不能顯現影像。《石壁鈔》中說：《論》中說本覺（original enlightenment，本覺）常常起作用，有兩層意思。一是就內在的熏習來說，也就是自體相熏習的意義。所以《論》中說：『從無始以來，就具備無漏之法，具備不可思議的業，作為境界的自性。』依據這兩種意義，恒常熏習。二是就應化身來說，不起作用，只是因為被虛妄的染污覆蓋了，並不是說本覺（original enlightenment，本覺）沒有這種應用，也不是故意壓制讓它不起作用。這是過錯在於虛妄的迷惑而不知道，與覺悟有什麼關係呢？因為本覺（original enlightenment，本覺）常具常熏，就像修長的竹子有龍鳳的聲音，塵封的鏡子有照亮肝膽的作用。由此可知，靈臺（mind，靈臺）是絕妙的，眾生卻不知道。如果稍微反省，迴光返照，沒有得不到的。就像從地中求水，從礦里求金，只怕不肯承擔，沉埋了心中的珍寶。《宗鏡錄》詳細地說明了這一點，希望後來的賢者，要知道有這麼回事。
【English Translation】 English version Autumn arrives, a speck of dust rises, and the earth is desolate. A flower blooms, and the world welcomes spring. When everything is silent, the truth of all dharmas manifests. For those of superior capacity, once they understand, they will no longer doubt. For those of medium or lower capacity, is there no expedient means? Like a solitary person chanting about clouds, understanding one example makes all situations comprehensible. Why mutter and speak guiding words? One only sees hungry people seeking to be full, and has not heard of broth chasing after thirsty people. Question: The Dharmakaya (Dharmakaya, 法身) of sentient beings is equal to that of the Buddha, so why can't it manifest the functions of the Sambhogakaya (Sambhogakaya, 報身) and Nirmanakaya (Nirmanakaya, 化身)? Answer: Although the essence is equal, there are differences in concealment and manifestation. When concealed, it is called the Tathagatagarbha (Tathagatagarbha, 如來藏); when manifested, it is called the Dharmakaya (Dharmakaya, 法身). The commentary on the Awakening of Faith says: 'It is only that sentient beings are deluded about their true nature of Thusness (Tathata, 真如), and give rise to false thoughts. At this time, Thusness (Tathata, 真如) manifests defiled appearances and cannot manifest its function.' The commentary asks: Since the mind of sentient beings is the same as the essence of the Buddha, why can't it function when sentient beings are deluded? Answer: Because ignorance (Avidya, 無明) has power and gives rise to the nine aspects, Thusness (Tathata, 真如) is concealed because it has no power, so it cannot manifest its function. It is like water being struck by the wind, only producing waves and not being able to manifest images. The Stone Wall Commentary says: The Treatise says that original enlightenment (original enlightenment, 本覺) always functions, which has two meanings. One is in terms of internal熏習, which is the meaning of self-nature mutual熏習. Therefore, the Treatise says: 'From beginningless time, it has possessed undefiled dharmas and inconceivable karma, which is the nature of the realm.' According to these two meanings, it is constantly熏習. Second, in terms of the responsive body, it does not function, but is covered by false defilements. It is not that original enlightenment (original enlightenment, 本覺) does not have this application, nor is it deliberately suppressed to prevent it from functioning. The fault lies in false delusion and ignorance, what does it have to do with enlightenment? Because original enlightenment (original enlightenment, 本覺) always possesses and always熏習, just like the slender bamboo has the sound of dragons and phoenixes, and the dusty mirror has the function of illuminating the liver and gallbladder. From this, it can be known that the mind (mind, 靈臺) is exquisite, but sentient beings do not know it. If one reflects even for a moment, there is nothing that cannot be obtained. It is like seeking water in the ground and gold in the mine, only fearing that one is unwilling to accept and bury the treasure of the mind. The Zong Jing Lu explains this in detail, hoping that future sages will know that there is such a thing.
. 2016 宗鏡錄
宗鏡錄卷第三十二
慧日永明寺主智覺禪師延壽集
夫華嚴經是圓滿教。所明一法才起。皆有眷屬隨生。今此何故。唯論絕待。
答。所言眷屬者。皆是理內眷屬。眾生如。佛如。一如無二如。理性相關。故稱如來。為世間之父。一切眾生。為諸佛之子。若法門眷屬者。約自證法。則禪定為父。般若為母。而生真凈法身。若化他法。則方便為父。慈悲為母。而生應化佛身。從般若真性。起同體大悲。所有萬行莊嚴。皆是性起功德。必無心外法而為主伴。如般若經云。欲為佛親侍者。及內眷屬等。應學般若。般若即心靈之性故。是以諸佛菩薩。凡有施為。皆是內秘外現。不捨道法。現凡夫事。如華嚴入法界品云。複次善男子。菩薩以般若波羅蜜為母。方便善巧為父。檀那波羅蜜為乳母。尸羅波羅蜜為養母。忍辱波羅蜜為莊嚴具。精進波羅蜜為養育者。禪那波羅蜜為浣濯人。善知識為教授師。一切菩提分為伴侶。一切善法為親屬。一切菩薩為兄弟。菩提心為家。如理修行為家法。諸地善法為家處。得諸忍法為家族。大愿現前為家教。以清凈智滿足諸行為順家法。勸發勤修不斷大乘為紹家業。法水灌頂一生所繫菩薩為王太子。成就廣大真實菩提為凈家族。鴦崛魔羅經云。
【現代漢語翻譯】 現代漢語譯本： 《宗鏡錄》卷第三十二 慧日永明寺住持智覺禪師延壽集 《華嚴經》是圓滿的教義，所闡明的一個法一旦生起，都會有眷屬隨之而生。現在這裡為何只談論絕待（超越對待）之理？ 回答：所說的眷屬，都是理體內的眷屬。眾生的如（tathata，真如），佛的如，一如無二如，理性相互關聯，所以稱為如來（Tathagata，佛的稱號之一）。如來是世間的父親，一切眾生是諸佛的兒子。如果說法門的眷屬，從自證法的角度來說，禪定是父親，般若是母親，從而產生真凈法身。如果說化他法，那麼方便是父親，慈悲是母親，從而產生應化佛身。從般若真性出發，生起同體大悲。所有的萬行莊嚴，都是自性生起的功德，一定沒有心外的法作為主伴。如《般若經》所說：『想要成為佛的親近侍者，以及內眷屬等，應當學習般若。』般若就是心靈的自性。因此，諸佛菩薩的一切施為，都是內秘外現，不捨棄道法，而示現凡夫俗事。如《華嚴經·入法界品》所說：『再次，善男子，菩薩以般若波羅蜜（Prajnaparamita，般若到彼岸）為母親，方便善巧為父親，檀那波羅蜜（Danaparamita，佈施到彼岸）為乳母，尸羅波羅蜜（Silaparamita，持戒到彼岸）為養母，忍辱波羅蜜（Ksantiparamita，忍辱到彼岸）為莊嚴具，精進波羅蜜（Viryaparamita，精進到彼岸）為養育者，禪那波羅蜜（Dhyanaparamita，禪定到彼岸）為浣濯人，善知識為教授師，一切菩提分（bodhi-paksika-dharma，三十七道品）為伴侶，一切善法為親屬，一切菩薩為兄弟，菩提心為家，如理修行為家法，諸地善法為家處，得諸忍法為家族，大愿現前為家教，以清凈智滿足諸行為順家法，勸發勤修不斷大乘為紹家業，法水灌頂一生所繫菩薩為王太子，成就廣大真實菩提為凈家族。』《鴦崛魔羅經》說：
【English Translation】 English version: Record of the Source Mirror, Volume 32 Collected by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yongming Temple The Avatamsaka Sutra (Hua Yan Jing) is a perfect teaching. When one dharma arises, all its retinue follows. Why does this text only discuss absolute truth (transcending duality)? Answer: The retinue mentioned refers to the retinue within the principle (of reality). The suchness (tathata) of sentient beings, the suchness of the Buddha, one suchness without two suchnesses, the principles are interrelated, hence the name Tathagata (Thus Come One, one of the titles of the Buddha). The Tathagata is the father of the world, and all sentient beings are the children of all Buddhas. If we speak of the retinue of the Dharma-gate, from the perspective of self-realization, dhyana (meditation) is the father, and prajna (wisdom) is the mother, giving rise to the true and pure Dharma-body. If we speak of transforming others, then skillful means are the father, and compassion is the mother, giving rise to the manifested Buddha-body. From the true nature of prajna arises great compassion of oneness. All the adornments of myriad practices are the merits arising from the nature itself. There is certainly no dharma outside the mind that serves as the main or supporting element. As the Prajna Sutra says: 'Those who wish to be close attendants of the Buddha, and inner retinue, should study prajna.' Prajna is the nature of the mind. Therefore, all actions of Buddhas and Bodhisattvas are inwardly secret and outwardly manifested, not abandoning the Dharma, but manifesting the affairs of ordinary people. As the Avatamsaka Sutra, Entering the Dharma Realm Chapter, says: 'Furthermore, good man, the Bodhisattva takes Prajnaparamita (Perfection of Wisdom) as the mother, skillful means as the father, Danaparamita (Perfection of Giving) as the wet nurse, Silaparamita (Perfection of Morality) as the nurse, Ksantiparamita (Perfection of Patience) as the adornment, Viryaparamita (Perfection of Diligence) as the nurturer, Dhyanaparamita (Perfection of Meditation) as the washer, good teachers as the professors, all the factors of enlightenment (bodhi-paksika-dharma) as companions, all good dharmas as relatives, all Bodhisattvas as brothers, the Bodhi-mind as the home, practicing according to the principle as the family law, the good dharmas of all the grounds as the family place, obtaining all the forbearance dharmas as the family, the manifestation of great vows as the family teaching, fulfilling all actions with pure wisdom as obeying the family law, encouraging diligent practice without ceasing the Great Vehicle as inheriting the family business, the Bodhisattva who is watered by the Dharma and is destined to be a Buddha in the next life is the crown prince, and the accomplishment of vast and true Bodhi is the purification of the family.' The Angulimaliya Sutra says:
佛言。一切眾生有如來藏。一切男子皆為兄弟。一切女人皆為姊妹。乃至女有佛藏。男亦如是。云何一性而自染著。以一性故。是故如來凈修梵行。住于自地。不退轉地。得如來地。維摩經偈云。智度菩薩母。方便以為父。一切眾導師。無不由是生。法喜以為妻。慈悲心為女。善心誠實男。畢竟空寂舍。弟子眾塵勞。隨意之所轉。道品善知識。由是成正覺。諸度法等侶。四攝眾妓女。歌詠誦法言。以此為音樂。總持之園苑。無漏法林樹。覺意凈妙華。解脫智慧果。八解之浴池。定水湛然滿。布以七凈華。浴此無垢人。像馬五通馳。大乘以為車。調御以一心。游於八正路。相具以嚴容。眾好飾其姿。慚愧之上服。深心為華鬘。富有七財寶。教授以滋息。如所說修行。迴向為大利。四禪為床座。從於凈命生。多聞增智慧。以為自覺音。甘露法之食。解脫味為漿。凈心以澡浴。戒品為涂香。摧滅煩惱賊。勇健無能逾。降伏四種魔。勝幡建道場。崇福疏云。實德內資。長養如母。方便外攝。度生稱父。內證深法。悅已智心。喜樂盈懷。故名為妻。肇師云。慈悲之心。虛而外適。其性柔弱。隨物不違。故如女也。善心力大。滅惡盡原。真證相應。故名為男。所證二空之理為其舍宅。外障六塵風雨。內去三毒之蟲。又有非真要。時
【現代漢語翻譯】 現代漢語譯本 佛說：一切眾生皆有如來藏（Tathagatagarbha，如來所具有的智慧和功德的儲藏）。所有男子皆為兄弟，所有女子皆為姐妹。甚至女子也有佛藏，男子也是如此。為何同一自性卻自我染著呢？正因為這同一自性，所以如來清凈地修持梵行（brahmacarya，清凈的行為），安住于自己的境界，不退轉的境界，最終證得如來地（Tathagatabhumi，佛的境界）。 《維摩經》中的偈頌說：『智慧是菩薩的母親，方便是菩薩的父親，一切導師都由此而生。以法喜為妻，以慈悲心為女，以善心誠實為男，以畢竟空寂為舍。弟子眾如同塵勞，隨其意願而轉變。道品是善知識，由此成就正覺。諸度法是同伴，四攝是眾**。歌詠誦讀佛法之言，以此為音樂。總持（dharani，總攝憶持）是園苑，無漏法是林木，覺意是清凈美妙的花，解脫智慧是果實。八解脫是浴池，定水湛然充滿，佈滿七凈華，讓無垢之人沐浴其中。像馬五神通奔馳，以大乘為車，以一心調御，游於八正道。以相好莊嚴容貌，以眾好修飾身姿，以慚愧為上衣，以深心為華鬘。富有七財寶，以教授來滋養，如所說而修行，迴向為大利益。以四禪為床座，從清凈的生命中產生。多聞增長智慧，作為自覺的聲音。以甘露法為食物，以解脫味為飲料，以清凈心來洗浴，以戒品為涂香。摧毀煩惱賊，勇健無能勝過，降伏四種魔，豎立勝利的旗幟，建立道場。』 崇福疏中說：『真實的功德是內在的資糧，像母親一樣長養。方便是外在的攝取，度化眾生如同父親。內在證悟深奧的佛法，喜悅自己的智慧之心，喜樂充滿胸懷，所以稱為妻。』 肇法師說：『慈悲之心，虛懷若谷而向外施予，其性情柔和，隨順萬物而不違背，所以像女兒一樣。善心力量強大，滅除罪惡的根源，與真實的證悟相應，所以稱為男。所證悟的二空之理（人空和法空）是其舍宅，外能遮擋六塵的風雨，內能去除三毒的蟲害。』 還有非真要。
【English Translation】 English version The Buddha said: 'All sentient beings possess the Tathagatagarbha (the womb of the Tathagata, the storehouse of wisdom and merit possessed by the Tathagata). All men are brothers, and all women are sisters. Even women have the Buddha-nature, and so do men. Why then does one's own nature become defiled? It is because of this one nature that the Tathagata practices pure conduct (brahmacarya), dwells in his own ground, the ground of non-retrogression, and attains the ground of the Tathagata (Tathagatabhumi).' The verse in the Vimalakirti Sutra says: 'Wisdom is the mother of Bodhisattvas, and skillful means are the father. All guides are born from this. Joy in the Dharma is the wife, compassion is the daughter, a good and honest heart is the son, and ultimate emptiness is the home. Disciples are like dust and toil, transformed according to their will. The factors of enlightenment are good friends, and through them, one attains perfect enlightenment. The perfections are companions, the four means of attraction are the assembly. Singing and reciting the words of the Dharma are the music. The garden of total retention (dharani), the forest of undefiled Dharma, the pure and wonderful flowers of the factors of enlightenment, the fruit of liberation and wisdom. The pool of the eight liberations, filled with the still water of samadhi, adorned with the seven pure flowers, where the stainless ones bathe. Elephants and horses gallop with the five supernormal powers, the Great Vehicle is the chariot, the mind is the charioteer, traveling on the Eightfold Noble Path. The marks and characteristics adorn the face, the minor marks embellish the form, shame and remorse are the upper garment, and profound mind is the garland. Rich in the seven treasures, nourished by teachings, practicing as taught, dedicating the merit for great benefit. The four dhyanas are the bed, born from a pure life. Extensive learning increases wisdom, which is the sound of self-awakening. The nectar of Dharma is the food, the taste of liberation is the drink, the pure mind is the bath, and the precepts are the fragrant ointment. Destroying the thieves of afflictions, courageous and unsurpassed, subduing the four maras, raising the victory banner, establishing the bodhimanda.' The Commentary of Chongfu says: 'True virtue is the inner resource, nurturing like a mother. Skillful means are the outer means of attraction, liberating beings like a father. Inner realization of profound Dharma, delighting one's own wise heart, joy filling the breast, therefore called wife.' Master Zhao said: 'The heart of compassion, humble and outwardly giving, its nature gentle, following beings without opposition, therefore like a daughter. The power of a good heart is great, extinguishing the source of evil, corresponding with true realization, therefore called son. The principle of the two emptinesses (emptiness of self and emptiness of phenomena) that is realized is the home, outwardly shielding the wind and rain of the six dusts, inwardly removing the worms of the three poisons.' There are also non-essential things.
復暫游。空為理宗。以為常宅。故云畢竟空寂舍。能轉塵勞眾生。以成佛法。昔無明郎主。恩愛魔王。今化令隨道。名為弟子。故云弟子眾塵勞。隨意之所轉。乃至三十七品之知識。六度萬行之法侶。為真實道畔。助成菩提。四攝廣被。令人喜悅。如妓女。讚誦法言。令人愛味。如音樂。以總持為苑。能攝諸法。以無漏為林。能除熱惱。以七覺凈妙之華。成八解智慧之果。湛然定水恒開覺華。用一乘為車。五通為馬。御之以一心。遊行八正道。乃至妙相嚴容。眾好飾體。慚愧為服。深心為鬘。具七聖之財。踞四禪之座。入多聞寶藏。從凈命而生。飲解脫一味之漿。得甘露究竟之食。破八萬煩惱。成五分法身。降四種魔軍。圓三菩提道。若主若伴。若因若緣。皆是宗鏡卷舒。心之體用。未曾一法建立。從外而生。
天臺凈名疏問。那忽處處對法門。約觀心作如此等說。佛意必如此也。
答曰。若言經中無對法門解釋義者。此經佛道品。普現色身菩薩。問維摩詰言。居士父母妻子親戚眷屬等。悉為是誰。大士偈答言。智度菩薩母等。凈名既是在家菩薩。何容無有父母妻子家宅。而不依事答。悉約內行法門答者。當知諸佛菩薩。不起道法。現凡夫事。雖現凡事。皆內表道法也。如佛般涅槃處在雙樹。四枯四榮。
【現代漢語翻譯】 現代漢語譯本： 再次暫時停留，卻誤以為空性是究竟的歸宿，執著於此，所以說『畢竟空寂舍』。能夠轉化塵世煩惱的眾生，使他們成就佛法。昔日的無明郎主，恩愛魔王，如今都教化他們隨從正道，成為弟子，所以說『弟子眾塵勞，隨意之所轉』。乃至三十七道品（三十七種修道的方法）的知識，六度萬行（佈施、持戒、忍辱、精進、禪定、智慧六種修行方法和萬種善行）的法侶，作為真實道路的同伴，幫助成就菩提（覺悟）。用四攝法（佈施、愛語、利行、同事）廣泛地攝受眾生，使人喜悅，如**。讚美誦讀佛法之言，使人愛慕品味，如音樂。以總持（陀羅尼，總攝憶持一切法）為園林，能夠攝持諸法。以無漏（沒有煩惱）為樹林，能夠去除熱惱。用七覺支（七種覺悟的因素）清凈微妙的華，成就八解脫（八種解脫煩惱的方法）智慧的果實。湛然平靜的定水恒常開放覺悟之華。用一乘（唯一成佛之道）為車，五通（天眼通、天耳通、他心通、宿命通、神足通）為馬，用一心來駕馭它，遵循八正道（八種正確的修行方法）。乃至用妙相莊嚴容貌，用眾多的美好來裝飾身體，以慚愧為衣，以深心為鬘（花環）。具備七聖財（信、戒、慚、愧、聞、舍、慧七種聖人的財富），安坐於四禪（四種禪定境界）之座，進入多聞的寶藏，從清凈的生命而生，飲用解脫一味的漿汁，得到甘露究竟的食物，破除八萬種煩惱，成就五分法身（戒身、定身、慧身、解脫身、解脫知見身），降伏四種魔軍（煩惱魔、五陰魔、死魔、天魔），圓滿三菩提道（正覺、等覺、無上正等覺）。無論是主還是伴，無論是因還是緣，都是宗鏡的舒捲，心的體和用，未曾有一法是從外而建立而生起的。
天臺凈名疏問：為什麼處處針對法門，依據觀心而作這樣的說法？佛的本意必定是這樣的。
回答說：如果說經中沒有針對法門解釋意義的，那麼這部經的佛道品中，普現色身菩薩問維摩詰（Vimalakirti，一位在家菩薩）說：『居士的父母、妻子、親戚、眷屬等，都是誰？』大士用偈語回答說：『智度是菩薩的母親等。』維摩詰既然是在家的菩薩，怎麼可能沒有父母妻子家宅，而不依據世俗之事來回答，卻全部依據內在修行的法門來回答呢？應當知道諸佛菩薩，不捨棄道法，而示現凡夫俗事。雖然示現凡俗之事，卻都內在表明道法。例如佛陀般涅槃（Parinirvana，圓寂）之處在雙樹，四棵樹枯萎，四棵樹榮盛。
【English Translation】 English version: Again, temporarily dwelling, one mistakenly takes emptiness as the ultimate abode, clinging to it, hence the saying 'ultimately empty and desolate dwelling'. It can transform sentient beings burdened by worldly afflictions, enabling them to accomplish the Buddha Dharma. The former lords of ignorance and kings of passionate love are now taught to follow the right path and become disciples, hence the saying 'the multitude of disciples, burdened by worldly afflictions, are transformed at will'. Even the knowledge of the Thirty-seven Limbs of Enlightenment (thirty-seven practices for enlightenment), the Dharma companions of the Six Perfections and myriad practices (the six paramitas of generosity, morality, patience, diligence, concentration, and wisdom, and countless good deeds), serve as companions on the true path, helping to achieve Bodhi (enlightenment). The Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation) are used to widely embrace sentient beings, bringing them joy, like **. Praising and reciting the words of the Dharma brings delight and savor, like music. Total Retention (Dharani, the ability to retain all Dharmas) is the garden, capable of holding all Dharmas. Non-outflow (freedom from afflictions) is the forest, capable of removing heat and vexation. The pure and subtle flowers of the Seven Factors of Enlightenment (seven aspects of awakening) accomplish the fruit of wisdom of the Eight Deliverances (eight ways to be freed from afflictions). The serene and tranquil waters of Samadhi (meditative concentration) constantly bloom with the flowers of awakening. The One Vehicle (the single path to Buddhahood) is the cart, the Five Supernatural Powers (clairvoyance, clairaudience, knowledge of others' minds, knowledge of past lives, and magical powers) are the horses, guided by a single mind, following the Eightfold Path (eight aspects of right practice). Even the adornment of the wondrous marks and the embellishment of the body with numerous beauties, shame and remorse are the clothing, profound mind is the garland. Possessing the Seven Noble Treasures (faith, morality, shame, remorse, learning, generosity, and wisdom), seated on the seat of the Four Dhyanas (four states of meditative absorption), entering the treasury of vast learning, born from a pure life, drinking the nectar of liberation, obtaining the ultimate food of ambrosia, breaking through eighty-four thousand afflictions, accomplishing the Fivefold Dharma Body (body of precepts, body of concentration, body of wisdom, body of liberation, body of knowledge and vision of liberation), subduing the Four Maras (the Mara of afflictions, the Mara of the skandhas, the Mara of death, and the Mara of the devas), perfecting the Three Bodhis (Right Enlightenment, Equal Enlightenment, and Supreme Perfect Enlightenment). Whether it is the master or the companion, whether it is the cause or the condition, all are the unfolding and rolling up of the Mirror of the Source, the essence and function of the mind, not a single Dharma is established or arises from the outside.
The Tiantai Vimalakirti Sutra Commentary asks: Why are Dharma gates addressed everywhere, and such explanations made based on contemplation of the mind? The Buddha's intention must be so.
The answer is: If it is said that there is no explanation of the meaning of Dharma gates in the sutra, then in the Buddha Path chapter of this sutra, the Bodhisattva Universally Manifesting Form asks Vimalakirti (Vimalakirti, a lay bodhisattva): 'Layman, who are your parents, wife, relatives, and family members?' The great being answers in verse: 'Wisdom is the mother of Bodhisattvas, etc.' Since Vimalakirti is a lay bodhisattva, how could he not have parents, wife, and home, and not answer according to worldly matters, but instead answer entirely according to the Dharma gates of inner practice? It should be known that Buddhas and Bodhisattvas do not abandon the Dharma, but manifest as ordinary beings. Although they manifest as ordinary matters, they all inwardly express the Dharma. For example, the place where the Buddha entered Parinirvana (Parinirvana, complete nirvana) was in the twin trees, four trees withered, and four trees flourished.
豈可直作樹木之解。且如來誠說。皆表半滿枯榮。今在毗耶菴羅樹園。欲說不思議解脫法門。不捨道法。現跡同凡。住毗耶離。豈不表極地所住法門也。華嚴經明十城十園。豈止是世間城園也。此經下文菩薩行品云。諸佛威儀。有所進止。無非佛事。何得俱作事解。都不尋思諸佛菩薩不思議教。善權秘密表發之事。又法華經云。欲說是經。應入如來室。著如來衣。坐如來座。如來室者。乃是大慈悲心。如來衣者。即是柔和忍辱。如來座者。即是一切法空。
問曰。華嚴頓教大乘。可得約行明諸法門。此方等經。及小乘教。何得亦約觀行明義。
答曰。此經既云。諸佛解脫。當於眾生心行中求。若不約觀行。豈稱斯文。若不以毗耶離菴羅樹園對諸法門。則不得約觀心解釋。何得於眾生心行中求諸佛解脫。若不於心行求解脫者。云何得住不思議解脫。若不住不思議解脫。云何於一毛孔見諸佛土變現自在。如不思議品所明也。復云何得如法華經。明。身根清凈。一切十方國土皆于身中現。又豈得如華嚴經頌。說。無量諸世界。悉從心緣起。無量諸佛國。皆于毛孔現也。如前問言。小乘不得約觀心解釋者。何故聲聞經中。佛為牧牛人說十一法。皆一一內合比丘觀心。如是等例。豈非方等及三藏經。對諸法門觀心明
【現代漢語翻譯】 現代漢語譯本： 豈可直接理解為樹木？且如來所說的，都表示半滿、枯榮的道理。現在在毗耶離（Vaisali，古印度城市）菴羅樹園（Amra garden，芒果園）中，想要宣說不可思議解脫法門，不捨棄道法，示現的跡象與凡人相同，住在毗耶離，豈不是表明極地所住的法門？《華嚴經》（Avatamsaka Sutra）中闡明十城十園，難道僅僅是世間的城園嗎？此經下文菩薩行品中說，諸佛的威儀，有所進止，無一不是佛事。怎麼能都理解為世俗之事呢？都不去尋思諸佛菩薩不可思議的教法，善巧方便所表達的事情。《法華經》（Lotus Sutra）中說，想要宣說此經，應當進入如來室，穿如來衣，坐如來座。如來室，就是大慈悲心；如來衣，就是柔和忍辱；如來座，就是一切法空。 有人問：華嚴頓教大乘，可以依據修行來闡明諸法門。這方等經（Vaipulya Sutra），以及小乘教，怎麼也能依據觀行來闡明意義呢？ 回答說：此經既然說，諸佛的解脫，應當在眾生的心行中尋求。如果不依據觀行，怎麼能符合這句話呢？如果不以毗耶離菴羅樹園來對應諸法門，就不能依據觀心來解釋。怎麼能在眾生的心行中尋求諸佛的解脫？如果不在心行中求解脫，又怎麼能安住于不可思議解脫？如果不住于不可思議解脫，又怎麼能在一毛孔中見到諸佛國土變現自在，如《不思議品》所闡明的那樣？又怎麼能像《法華經》所說的那樣，闡明身根清凈，一切十方國土都在身中顯現？又怎麼能像《華嚴經》的偈頌所說的那樣，說無量諸世界，都從心緣而起，無量諸佛國，都在毛孔中顯現呢？如前面所問，小乘不得依據觀心解釋，那麼為什麼聲聞經中，佛為牧牛人說十一法，都一一內在對應比丘的觀心呢？像這樣的例子，難道不是方等經及三藏經，對應諸法門觀心明示嗎？
【English Translation】 English version: How can it be directly interpreted as trees? Moreover, what the Tathagata (如來，another name for Buddha) speaks of all represents the principles of incompleteness and completeness, decay and flourishing. Now, in the Amra garden (菴羅樹園，mango garden) in Vaisali (毗耶離，ancient Indian city), he intends to expound the inconceivable liberation Dharma-door, without abandoning the Dharma, manifesting signs similar to ordinary beings, residing in Vaisali. Does this not indicate the Dharma-door residing in the ultimate realm? The Avatamsaka Sutra (華嚴經) clarifies the ten cities and ten gardens; are they merely worldly cities and gardens? The Bodhisattva Conduct chapter later in this sutra says that the demeanor of all Buddhas, in their movements and stillness, is none other than Buddha-work. How can it all be understood as worldly affairs? Do you not contemplate the inconceivable teachings of all Buddhas and Bodhisattvas, and the matters expressed by skillful means and secrets? Furthermore, the Lotus Sutra (法華經) says that if one wishes to expound this sutra, one should enter the Tathagata's chamber, wear the Tathagata's robe, and sit on the Tathagata's seat. The Tathagata's chamber is the great compassionate heart; the Tathagata's robe is gentleness and forbearance; the Tathagata's seat is the emptiness of all dharmas. Someone asks: The Avatamsaka Sutra's sudden teaching of Mahayana (大乘，Great Vehicle Buddhism) can be explained in terms of practice to clarify all Dharma-doors. How can this Vaipulya Sutra (方等經) and the Hinayana (小乘，Smaller Vehicle Buddhism) teachings also be explained in terms of contemplation and practice? The answer is: Since this sutra says that the liberation of all Buddhas should be sought in the minds and actions of sentient beings, how can it be in accordance with this statement if it is not based on contemplation and practice? If the Amra garden in Vaisali is not used to correspond to all Dharma-doors, then it cannot be explained based on contemplation of the mind. How can one seek the liberation of all Buddhas in the minds and actions of sentient beings? If one does not seek liberation in the mind and actions, how can one abide in inconceivable liberation? If one does not abide in inconceivable liberation, how can one see the transformation and freedom of all Buddha-lands in a single pore, as explained in the 'Inconceivable' chapter? Furthermore, how can it be like the Lotus Sutra, which clarifies that when the root of the body is pure, all lands in the ten directions appear within the body? And how can it be like the verse in the Avatamsaka Sutra, which says that countless worlds all arise from the conditions of the mind, and countless Buddha-lands all appear in pores? As asked before, if the Hinayana cannot be explained based on contemplation of the mind, then why in the Sravaka (聲聞，hearer) sutras does the Buddha speak eleven dharmas to the cowherd, all of which internally correspond to the bhikkhu's (比丘，Buddhist monk) contemplation of the mind? Are such examples not the Vaipulya Sutra and the Tripitaka (三藏，Three Baskets) sutras, which clearly indicate contemplation of the mind in relation to all Dharma-doors?
義也。故知了義教。不了義教。皆是了義。以唯一心故。所以云。圓機對教。無教不圓。理心涉事。無事非理。又云。根羸則法劣。器廣則道圓故。
問。此宗玄奧。性自天真。非生因之所生。唯了因之所了。云何廣述。諸有。差別行門。
答。夫妙達殊倫。則法法齊旨。巧通異道。乃物物咸如。夫言了因者。乃是于真心中性德顯了。故名了因。生因者。亦是信心中能生六度萬行。故名生因。生了俱心。理行非外。若不了此。取捨萬端。才入斯宗。自無高下。夫三界之有。是菩提之用。本末相遍。空有融通。豈同豁爾之無。塊然之有。如大智度論云。空有二種。一者善空。熾然修一切行。而了性空。二者惡空。恣行惡法。而欲撥令空。今論不可得空。此空不離諸法。諸法不離此空。當知一切法趣空。如瓶處空。十方界空不異瓶空。故十方空皆趣瓶空。華嚴論云。若也但修空。無想法身。即于智不能起用。若但一向生想。不見無相法身。即純是有為。又云。如是大悲。如是智慧。如是萬行。皆為長養初發心住。初生佛家之智慧大悲。令慣習自在故。時亦不改。法亦不異。智亦不遷。猶如竹葦依舊而成。初生與終。無有粗細。亦如小兒初生而後長為大。無異大也。是知差別行門。皆入畢竟空中。無有分別。
【現代漢語翻譯】 現代漢語譯本：這就是了義。所以要知道了義教（指究竟、完備的教義）和不了義教（指不究竟、不完備的教義），都是了義，因為它們都源於唯一的心。所以說，圓滿的根機面對任何教法，沒有不圓滿的。理性和心性與事物相關聯，沒有哪件事不是理性的體現。又說，根器弱小，法則顯得不足；器量廣大，道路就顯得圓滿。
問：此宗（指所討論的宗派）玄妙深奧，自性天然純真，不是由生因（指產生結果的原因）所生，而是由了因（指幫助理解的原因）所理解。為何還要廣泛講述諸多的差別行門（指不同的修行方法）？
答：如果能巧妙地通達各種不同的事物，那麼所有的法則都具有相同的旨歸；如果能巧妙地貫通各種不同的道路，那麼所有的事物都同樣如如不動。所謂『了因』，是指在真心中，自性的功德得以顯現，所以稱為『了因』。所謂『生因』，是指在信心中，能夠產生六度（佈施、持戒、忍辱、精進、禪定、智慧）萬行（各種修行），所以稱為『生因』。生因和了因都源於一心，理性和修行不是外在的。如果不明白這個道理，就會產生各種取捨。即使進入這個宗派，也無法達到高深的境界。三界（欲界、色界、無色界）的存在，是菩提（覺悟）的運用，本末相互遍及，空和有相互融合貫通，豈能等同於空無所有的『無』，或者頑固不變的『有』？如《大智度論》所說：『空有兩種，一是善空，熾盛地修習一切善行，並且了達諸法性空；二是惡空，放縱地做各種惡事，卻想要否定一切為空。』現在所說的不可得空，這種空不離一切諸法，一切諸法也不離這種空。應當知道一切法都趨向于空，就像瓶子存在於空間中，十方世界的空間與瓶子的空間沒有區別，所以十方空間都趨向于瓶子的空間。《華嚴論》說：『如果只修習空性，沒有想法身（佛的化身），那麼智慧就不能起作用。如果只執著于有，不見無相法身（超越一切形象的佛身），那就純粹是有為法（有生滅變化的法）。』又說：『像這樣的大悲心，像這樣的智慧，像這樣的萬行，都是爲了增長初發心住（菩薩修行的一個階段）。最初生於佛家的智慧大悲，使之習慣自在。』時間也不會改變它，法則也不會改變它，智慧也不會轉移它，就像竹葦依舊可以編成器物一樣。最初的生起和最終的成就，沒有粗細的差別。也像小孩子最初出生，然後長大成人，與長大后並沒有本質的區別。由此可知，各種差別行門，都進入了畢竟空（最終的空性）中，沒有分別。
【English Translation】 English version: This is the meaning of definitive teaching. Therefore, know that both definitive teachings (meaning ultimate and complete doctrines) and non-definitive teachings (meaning non-ultimate and incomplete doctrines) are definitive, because they all originate from the one mind. Thus, it is said that with a perfect capacity facing any teaching, none is imperfect. Reason and mind are involved in affairs, and no affair is not a manifestation of reason. It is also said that if the capacity is weak, the Dharma appears inadequate; if the capacity is vast, the path appears complete.
Question: This sect (referring to the sect being discussed) is profound and mysterious, its nature is naturally pure and true, not born from a productive cause (hetu-pratyaya, cause that produces a result), but understood by an illuminating cause (alambana-pratyaya, cause that helps in understanding). Why then extensively discuss the various differentiated practices (different methods of cultivation)?
Answer: If one can skillfully understand various different things, then all Dharmas have the same purpose; if one can skillfully connect various different paths, then all things are equally suchness (tathata). The so-called 'illuminating cause' refers to the manifestation of the virtues of self-nature in the true mind, hence it is called 'illuminating cause.' The so-called 'productive cause' refers to the ability to generate the six perfections (dana, sila, ksanti, virya, dhyana, prajna) and myriad practices (various cultivations) in the mind of faith, hence it is called 'productive cause.' Both productive and illuminating causes originate from the same mind, and reason and practice are not external. If one does not understand this principle, one will have various attachments and rejections. Even if one enters this sect, one will not reach a high level. The existence of the three realms (trayo dhatavah, desire realm, form realm, formless realm) is the application of Bodhi (enlightenment), the beginning and the end pervade each other, and emptiness and existence are mutually integrated and interconnected. How can it be equated with the 'nothingness' of utter emptiness, or the stubbornly unchanging 'existence'? As the Mahaprajnaparamita Sastra says: 'There are two kinds of emptiness, one is good emptiness, vigorously cultivating all good deeds and understanding the emptiness of nature; the other is evil emptiness, indulging in all evil deeds and wanting to deny everything as empty.' The emptiness of non-attainment now being discussed, this emptiness does not depart from all Dharmas, and all Dharmas do not depart from this emptiness. It should be known that all Dharmas tend towards emptiness, just as a bottle exists in space, the space of the ten directions is no different from the space of the bottle, so the space of the ten directions all tends towards the space of the bottle. The Avatamsaka Sutra says: 'If one only cultivates emptiness, without the thought-body (nirmana-kaya, emanation body of the Buddha), then wisdom cannot function. If one only clings to existence, without seeing the formless Dharma-body (dharma-kaya, the body of the Dharma, the ultimate reality), then it is purely conditioned Dharma (samskrta-dharma, Dharma that is subject to birth and death).' It also says: 'Such great compassion, such wisdom, such myriad practices, are all for the purpose of increasing the initial mind-abiding (adya-citta-sthitih, a stage of Bodhisattva practice). The wisdom and great compassion initially born in the Buddha-family, making it accustomed and at ease.' Time will not change it, the Dharma will not change it, and wisdom will not transfer it, just as bamboo reeds can still be woven into utensils. The initial arising and the final accomplishment have no difference in coarseness or fineness. It is also like a small child initially born, and then growing into an adult, there is no essential difference from when grown up. From this it can be known that all differentiated practices enter into the ultimate emptiness (atyanta-sunyata), without any distinctions.
如龍樹菩薩問曰。若菩薩知佛是福田。眾生非福田。是非菩薩法。菩薩以何力故。能令佛與畜生等。
答曰。菩薩以般若波羅蜜力故。一切法中修畢竟空心。是故於一切法無分別。如畜生。五陰．十二入．十八界。和合生。名為畜生。佛亦如是。從諸善法和合。假名為佛。若人憐愍眾生。得無量福德。于佛著心起諸惡因緣。得無量罪。是故知一切法畢竟空。故不輕畜生。不著心貴佛。複次諸法實相。是一切法無相。是無相中。不分別是佛是畜生。若分別即是取相。是故等觀。故經偈云。一切諸法中。皆以等觀入。大法炬經云。涅槃義者。本來自有。非人所為。故名涅槃。又真涅槃者。所謂一切世間。乃至若有若無。如是一切悉名涅槃。若取相分別。則非涅槃。是以若見一法異。則失唯心第一義門。便成魔事。故大集經云。于眾生生異想。是為魔業。厭有為功德。是為魔業。故天臺凈名疏云。住此觀心。不見慳相施相。而能慈悲利益眾生。所有財物。拯濟貧乏。興諸福業。供養三尊。修故造新。隨喜獎善。若是長者。一村行施。因施說法。是則一村貧民。四眾受施之徒。感恩慕德。非但歸心受化。慳吝之心。漸漸微薄。亦復學是施主舍財修福也。若在一縣。令長官司。住正觀心。所有資財。能如是財施法施
【現代漢語翻譯】 現代漢語譯本： 龍樹菩薩問道：『如果菩薩知道佛是福田（能生出無量功德的田地），而眾生不是福田，這是否符合菩薩的修行？菩薩憑藉什麼力量，能將佛與畜生等同看待？』 回答說：『菩薩憑藉般若波羅蜜（通過智慧到達彼岸）的力量，在一切法中修習畢竟空（徹底領悟空性）的心。因此，對於一切法沒有分別。比如畜生，是五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意及其對應的色、聲、香、味、觸、法）、十八界（六根、六塵、六識）和合而生，所以稱為畜生。佛也是如此，從諸善法和合，假名為佛。如果有人憐憫眾生，能得到無量福德；如果對佛執著於心，生起各種惡因緣，會得到無量罪過。因此，要知道一切法畢竟空，所以不輕視畜生，也不執著於心而尊貴佛。再次，諸法的實相，就是一切法無相。在這無相之中，不分別哪個是佛，哪個是畜生。如果分別，就是取相（執著于外在表象）。所以要平等觀待。因此經中的偈語說：『一切諸法中，皆以等觀入。』《大法炬經》說：『涅槃（寂滅）的意義，是本來就有的，不是人所造作的，所以名為涅槃。』又，真正的涅槃，就是說一切世間，乃至若有若無，像這樣的一切都叫做涅槃。如果取相分別，就不是涅槃。因此，如果見到一法不同，就失去了唯心（一切唯心所造）的第一義門（最高真理），便成為魔事。所以《大集經》說：『對於眾生生起不同的想法，這是魔業。厭惡有為功德（通過努力獲得的功德），這是魔業。』所以天臺宗《凈名疏》說：『安住于這種觀心中，不見慳吝的相和佈施的相，而能慈悲利益眾生，用所有的財物，救濟貧乏，興辦各種福業，供養三寶（佛、法、僧），修繕舊的，建造新的，隨喜讚揚善行。』如果是長者，在一個村莊施行佈施，因為佈施而說法，那麼這個村莊的貧民，四眾（比丘、比丘尼、優婆塞、優婆夷）接受佈施的人，感恩敬慕他的德行，不僅歸心接受教化，慳吝的心也漸漸微薄，也學習這位施主舍財修福。如果在縣裡，讓長官司，安住于正觀的心，用所有的資財，能夠像這樣財施法施。』
【English Translation】 English version: Nagarjuna Bodhisattva asked: 'If a Bodhisattva knows that the Buddha is a field of merit (a field that produces immeasurable merit) and sentient beings are not fields of merit, is this in accordance with the Bodhisattva's practice? By what power can a Bodhisattva equate the Buddha with animals?' The answer is: 'A Bodhisattva, through the power of Prajna Paramita (reaching the other shore through wisdom), cultivates a mind of ultimate emptiness (completely understanding emptiness) in all dharmas. Therefore, there is no distinction in all dharmas. For example, an animal is born from the combination of the five skandhas (form, feeling, perception, volition, consciousness), the twelve entrances (the six senses and their corresponding objects), and the eighteen realms (the six senses, the six objects, and the six consciousnesses), and is therefore called an animal. The Buddha is also like this, a provisional name from the combination of all good dharmas. If someone has compassion for sentient beings, they can obtain immeasurable merit; if they are attached to the Buddha in their mind and generate various evil causes, they will receive immeasurable sins. Therefore, one must know that all dharmas are ultimately empty, so one does not despise animals, nor is one attached to the mind and value the Buddha. Furthermore, the true nature of all dharmas is that all dharmas are without characteristics. In this absence of characteristics, there is no distinction between which is the Buddha and which is the animal. If there is distinction, it is grasping at characteristics (attachment to external appearances). Therefore, one should observe equally. Therefore, the verse in the sutra says: 'In all dharmas, one enters with equal observation.' The Mahadharmajyoti Sutra says: 'The meaning of Nirvana (extinction) is that it is originally existent, not made by humans, therefore it is called Nirvana.' Also, true Nirvana is said to be all worlds, even if they exist or do not exist, all such are called Nirvana. If one grasps at characteristics and makes distinctions, it is not Nirvana. Therefore, if one sees one dharma as different, one loses the first meaning gate (highest truth) of mind-only (everything is created by the mind), and becomes a demonic affair. Therefore, the Mahasamghata Sutra says: 'To have different thoughts about sentient beings is a demonic act. To be disgusted with conditioned merit (merit obtained through effort) is a demonic act.' Therefore, the Tiantai Vimalakirti Sutra Commentary says: 'Dwelling in this contemplation, one does not see the appearance of stinginess or the appearance of generosity, but is able to compassionately benefit sentient beings, using all wealth to relieve the poor, engage in various meritorious deeds, make offerings to the Three Jewels (Buddha, Dharma, Sangha), repair the old, build the new, and rejoice in and praise good deeds.' If he is an elder, giving alms in a village, and preaching the Dharma because of giving alms, then the poor people of this village, the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) who receive alms, are grateful and admire his virtue, not only returning to the heart to receive teachings, but also the stingy heart gradually weakens, and they also learn from this almsgiver to give up wealth and cultivate merit. If in a county, let the chief officials dwell in the mind of right contemplation, and with all their resources, be able to give wealth and Dharma in this way.'
者。則一縣貧民。四眾受施之徒。皆亦歸心受化。慳心自然休息。舍財修福。利益興顯。乃至一管一國。人主官僚。天王帝主。住正觀心。不見慳施。所有資財。慈愛貧民。恩惠分施。因為善巧。說四教法。州管國內。所有貧民四眾。荷恩慕德。敬仰。歸心。承事親近受道。因是慳心漸薄。皆能惠施。修諸福業。轉相教化。行恩佈德。正道居懷。是則諸州諸管。舉國人民。有善有惡。有智有道。譬如一燈然百千燈。本燈湛然。余燈遍滿。冥者皆明。明終不絕。是為四眾長者。官司國主。住檀波羅蜜無盡燈法門。攝一切眾生也。是諸所攝眾生。未來在家出家。還為眷屬。或為親戚。或為臣民。或為弟子。同生凈上。依報巍巍。七珍無量。值佛聞經。道心開發。是諸施主。若得無生法忍。住不思議解脫。昔佈施所攝眾生。得道時至。是諸施主。即于有因緣之國。示成正覺。昔佈施所攝眾生。皆來其國。一切能捨。修三乘道。若聞法華開佛知見之說。即同入大乘。乘此寶乘。游於四方。嬉戲快樂。此即凈名大士。何處更往毗耶離。別覓維摩詰耶。故知若能了此真如一心無盡之理。則一切六度四攝萬行。皆無有盡。轉示他心。亦同無盡。乃至重重涉入。遞出無窮。如無盡燈。布影分光。遍周法界。非唯凈名。是我。實乃千聖同
【現代漢語翻譯】 現代漢語譯本：如果這樣，那麼一縣的貧民，以及四眾（比丘、比丘尼、優婆塞、優婆夷）接受佈施的人們，都會歸心向化。慳吝之心自然止息，舍財修福，利益顯著。乃至一管轄區、一國，人主官僚，天王帝主，安住于正觀之心，不見慳吝和施捨的對立。將所有資財，慈愛貧民，施以恩惠，善巧地宣說四教之法。州管轄區內，國內所有貧民四眾，感念恩德，敬慕德行，敬仰歸心，承事親近，接受教導。因此慳吝之心逐漸淡薄，都能樂於佈施，修習各種福業，互相教化，施行恩惠，傳播德行，正道存於心中。這樣，各個州各個管轄區，舉國人民，無論善惡，無論有智無智，有道無道，譬如一盞燈點燃成百上千盞燈，本燈依然明亮，其餘燈光遍滿，黑暗之處皆被照亮，光明永不熄滅。這就是四眾長者，官司國主，安住于檀波羅蜜（Dānapāramitā，佈施波羅蜜）無盡燈法門，攝受一切眾生。這些被攝受的眾生，未來無論在家出家，還會成為眷屬，或者成為親戚，或者成為臣民，或者成為弟子，一同往生清凈的上方世界，依報莊嚴，七寶無量，值遇佛陀，聽聞佛經，道心開發。這些施主，如果證得無生法忍，安住于不可思議解脫，昔日佈施所攝受的眾生，得道時機成熟。這些施主，就在有因緣的國土，示現成正覺。昔日佈施所攝受的眾生，都來到這個國土，一切都能捨棄，修習三乘之道。如果聽聞《法華經》開佛知見的說法，就一同進入大乘，乘坐這寶貴的乘具，遊歷四方，嬉戲快樂。這就是凈名大士（Vimalakīrti，維摩詰）。何必再去毗耶離（Vaiśālī）尋找維摩詰（Vimalakīrti）呢？所以要知道，如果能夠明瞭這真如一心無盡的道理，那麼一切六度（六波羅蜜）四攝（四攝法）萬行，都無有窮盡，轉而開示他人，也同樣無有窮盡，乃至重重涉入，遞相傳出，無窮無盡，如無盡燈，佈施光影，遍滿法界。不僅僅是凈名（Vimalakīrti），也是我，實際上是千聖共同的境界。 English version: If so, then the poor people of a county, and the followers of the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās) who receive offerings, will all turn their hearts to conversion. The mind of stinginess will naturally cease, giving alms and cultivating blessings will bring significant benefits. Even the ruler and officials of a jurisdiction or a country, the heavenly kings and emperors, abiding in the mind of right contemplation, will not see the opposition between stinginess and giving. They will use all their resources to love the poor, bestow kindness, and skillfully preach the four teachings. Within the jurisdiction of the state, all the poor people of the four assemblies, grateful for the kindness and admiring the virtue, will respectfully turn their hearts to, serve, draw near, and receive the teachings. Because of this, the mind of stinginess will gradually diminish, and they will all be happy to give alms, cultivate various meritorious deeds, teach each other, practice kindness, spread virtue, and keep the right path in their hearts. In this way, in every state and every jurisdiction, the people of the whole country, whether good or bad, whether wise or foolish, whether with or without the Way, will be like one lamp lighting hundreds and thousands of lamps. The original lamp remains bright, and the light of the other lamps spreads everywhere, illuminating all dark places, and the light will never be extinguished. This is how the elders of the four assemblies, the officials, and the rulers of the country, abide in the endless lamp Dharma-gate of Dānapāramitā (perfection of giving), embracing all sentient beings. These sentient beings who are embraced, whether they are householders or renunciates in the future, will become family members, relatives, subjects, or disciples, and will be reborn together in the pure upper realms, with magnificent environments, immeasurable treasures, encountering the Buddha, hearing the scriptures, and developing the mind of the Way. If these donors attain the forbearance of non-origination, and abide in inconceivable liberation, the sentient beings they embraced through giving in the past will reach the time of attaining the Way. These donors will manifest enlightenment in a land with karmic connections. The sentient beings they embraced through giving in the past will all come to this land, and will be able to give up everything and cultivate the paths of the three vehicles. If they hear the teachings of the Lotus Sutra on opening the Buddha's knowledge and vision, they will all enter the Mahayana, ride this precious vehicle, travel in all directions, and rejoice in happiness. This is the great Bodhisattva Vimalakīrti (pure name). Why go to Vaiśālī (city) to find Vimalakīrti (pure name)? Therefore, know that if one can understand the endless principle of this true suchness one mind, then all the six perfections (six pāramitās), the four embracing qualities (four saṃgrahavastus), and the myriad practices will be inexhaustible. Turning to enlighten others will also be inexhaustible, and even entering layer upon layer, passing on endlessly, like an endless lamp, spreading light and shadows, pervading the Dharma realm. It is not only Vimalakīrti (pure name), but also me, and in reality, it is the common realm of a thousand sages.
【English Translation】 English version: If so, then the poor people of a county, and the followers of the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās) who receive offerings, will all turn their hearts to conversion. The mind of stinginess will naturally cease, giving alms and cultivating blessings will bring significant benefits. Even the ruler and officials of a jurisdiction or a country, the heavenly kings and emperors, abiding in the mind of right contemplation, will not see the opposition between stinginess and giving. They will use all their resources to love the poor, bestow kindness, and skillfully preach the four teachings. Within the jurisdiction of the state, all the poor people of the four assemblies, grateful for the kindness and admiring the virtue, will respectfully turn their hearts to, serve, draw near, and receive the teachings. Because of this, the mind of stinginess will gradually diminish, and they will all be happy to give alms, cultivate various meritorious deeds, teach each other, practice kindness, spread virtue, and keep the right path in their hearts. In this way, in every state and every jurisdiction, the people of the whole country, whether good or bad, whether wise or foolish, whether with or without the Way, will be like one lamp lighting hundreds and thousands of lamps. The original lamp remains bright, and the light of the other lamps spreads everywhere, illuminating all dark places, and the light will never be extinguished. This is how the elders of the four assemblies, the officials, and the rulers of the country, abide in the endless lamp Dharma-gate of Dānapāramitā (perfection of giving), embracing all sentient beings. These sentient beings who are embraced, whether they are householders or renunciates in the future, will become family members, relatives, subjects, or disciples, and will be reborn together in the pure upper realms, with magnificent environments, immeasurable treasures, encountering the Buddha, hearing the scriptures, and developing the mind of the Way. If these donors attain the forbearance of non-origination, and abide in inconceivable liberation, the sentient beings they embraced through giving in the past will reach the time of attaining the Way. These donors will manifest enlightenment in a land with karmic connections. The sentient beings they embraced through giving in the past will all come to this land, and will be able to give up everything and cultivate the paths of the three vehicles. If they hear the teachings of the Lotus Sutra on opening the Buddha's knowledge and vision, they will all enter the Mahayana, ride this precious vehicle, travel in all directions, and rejoice in happiness. This is the great Bodhisattva Vimalakīrti (pure name). Why go to Vaiśālī (city) to find Vimalakīrti (pure name)? Therefore, know that if one can understand the endless principle of this true suchness one mind, then all the six perfections (six pāramitās), the four embracing qualities (four saṃgrahavastus), and the myriad practices will be inexhaustible. Turning to enlighten others will also be inexhaustible, and even entering layer upon layer, passing on endlessly, like an endless lamp, spreading light and shadows, pervading the Dharma realm. It is not only Vimalakīrti (pure name), but also me, and in reality, it is the common realm of a thousand sages.
儔。純行救度之心。則觀音出現。常運大慈之意。則彌勒下生。乃觸途皆證法門。寓目盡成愿海。高低岳瀆。共轉根本法輪。大小鱗毛。普現色身三昧。是以從體起用。用自遍周。以性成行。行無邊際。如還原觀。從自性之體。分其二用。一海印森羅常住用。謂真如本覺也。妄盡心澄。萬像齊現。猶如大海。因風起浪。若風止浪息。海水澄清。無像不現。二法界圓明自在用。即華嚴三昧也。謂廣修萬行。稱理成德。普周法界而證菩提。何故分其二用。前海印用。是本用。亦名理行。亦名性德。后華嚴用。是修成。亦名事行。亦名修德。此二相假成其大用。謂因修顯性。以性成修。若無性。修亦不成。若無修。性亦不顯。是以離性無修。離修無性。故云萬法顯必同時。一際理無前後。斯則二而不二。又不二而二。何者。以海印用本具是所現。謂真如自性。有遍照法界義故。華嚴用是能現。以修成契理。能成萬行故。能所有異。本末似分。則非一非異。能成妙行。
問。既以心為宗。教中雲何。又說破色心論。且何心可宗。何心可破。
答。心有二種。一隨染緣所起妄心。而無自體。但是前塵。逐境有無。隨塵生滅。唯破此心。雖云可破而無所破。以無性故。百論破情品云。譬如愚人見熱時焰妄生水想。逐之
疲勞。智者告言。此非水也。為斷彼想。不為破水。如是諸法自性空。眾生取相故著。為破是顛倒故言破。實無所破。二常住真心。無有變異。即立此心。以為宗鏡。識論云。心有二種。一相應心。謂無常妄識。虛妄分別。與煩惱結使相應。二不相應心。所謂常住第一義諦。古今一相自性清凈心。今言破者。是相應心。不相應心。立為宗本。是以一切自行履踐之路。無邊化他方便之門。皆以心為本。本立而道生。萬法浩然。宗一無相。欲舉一蔽諸。指咸知海者。即此常住不動真心也。
問。眾生覺性。天真自然。何假因緣文義開析。本自無瘡。勿傷之也。
答。若執此性決定是自然者。應須現推有自然之理。且如本性。以何法為自體。如首楞嚴經云。佛告阿難。我今如是開示方便。真實告汝。汝猶未悟。惑為自然。自須甄明。有自然體。汝且觀此妙明見中。以何為自。此見為復以明為自。以暗為自。以空為自。以塞為自。阿難。若明為自。應不見暗。若復以空為自體者。應不見塞。如是乃至諸暗等相以為自者。則于明時。見性斷滅。云何見明。故知恒常之性。不逐緣生。若隨明暗幻化之法以為自體者。明暗等法緣散之時。此性應隨斷滅。
問。本性既非自然。應是因緣之性。
答。此性若是
【現代漢語翻譯】 疲勞。智者告言。『此非水也。』爲了斷除對水的錯誤認知，而不是爲了破壞水本身。正如一切諸法的自性本空，眾生因為執著于表相而產生執著。爲了破除這種顛倒的認知，所以說『破』，實際上並沒有什麼可破的。二常住真心，沒有變異。就以此心，作為宗鏡。識論說，心有兩種：一是相應心，即無常的虛妄意識，虛妄分別，與煩惱結使相應；二是不相應心，即常住的第一義諦，古今一相的自性清凈心。現在所說的『破』，是相應心。不相應心，被立為根本。因此，一切自行修行的道路，無邊教化他人的方便之門，都以心為根本。根本確立了，道就產生了，萬法浩然。宗一無相，想要舉一例而概括所有，指咸而知海的人，就是指這常住不動的真心。 問：眾生的覺性，天真自然，何必藉助因緣文義的開導分析？本來就沒有瘡，不要去傷害它。 答：如果執著于認為此覺性一定是自然的話，就應該推論出有自然之理。比如本性，以什麼法作為它的自體？如《首楞嚴經》所說：佛告訴阿難，我現在這樣開示方便，真實地告訴你，你仍然沒有領悟，迷惑地認為是自然。你必須仔細辨明，是否有自然之體。你且觀察這妙明見性中，以什麼作為它的自體？這見性是以明為自體，還是以暗為自體，還是以空為自體，還是以塞為自體？阿難，如果以明為自體，就應該看不見暗；如果以空為自體，就應該看不見塞。像這樣，如果以暗等相作為自體，那麼在明亮的時候，見性就斷滅了，怎麼能看見明亮呢？所以知道恒常之性，不隨因緣而生。如果隨順明暗幻化的法作為自體，那麼明暗等法因緣散去的時候，此性應該隨之斷滅。 問：本性既然不是自然，那應該是因緣之性。
【English Translation】 Fatigue. The wise say, 'This is not water.' It is to sever that thought, not to destroy the water. Likewise, all dharmas are empty in their self-nature. Sentient beings cling to appearances, hence their attachments. To break this inverted view, we say 'break,' but in reality, there is nothing to break. The two constant true minds have no variations. This mind is established as the Mirror of the Doctrine. The Vijnaptimatrata-sastra (Treatise on Consciousness-only) says, 'There are two types of mind: one is the associated mind, which is the impermanent deluded consciousness, false discriminations, associated with afflictions and fetters; the other is the non-associated mind, which is the constant ultimate truth, the self-nature pure mind that is the same in the past and present.' The 'breaking' mentioned now refers to the associated mind. The non-associated mind is established as the fundamental principle. Therefore, all paths of self-cultivation and the boundless gates of skillful means to transform others all take the mind as the root. When the root is established, the Dao arises, and the myriad dharmas are vast. The principle is one and without form. To illustrate one and encompass all, to point to the salt and know the sea, it refers to this constant, unmoving true mind. Question: The sentient beings' awareness is naturally pure. Why rely on causal conditions and textual analysis? It is originally without sores; do not injure it. Answer: If you insist that this nature is definitely natural, you should deduce that there is a natural principle. For example, with what dharma does the original nature take as its self-essence? As the Surangama Sutra says: The Buddha told Ananda, 'I am now revealing skillful means in this way, truthfully telling you, but you still have not awakened and are confused as to what is natural. You must carefully discern whether there is a natural substance. You should observe this wondrously bright seeing-nature. What does it take as its self? Does this seeing-nature take brightness as its self, or darkness as its self, or emptiness as its self, or obstruction as its self? Ananda, if it takes brightness as its self, it should not see darkness; if it takes emptiness as its self, it should not see obstruction. Likewise, if it takes darkness and other appearances as its self, then when there is brightness, the seeing-nature will be extinguished. How can it see brightness? Therefore, know that the constant nature does not arise with conditions. If it takes the illusory dharmas of brightness and darkness as its self, then when the conditions of brightness and darkness disperse, this nature should be extinguished along with them.' Question: Since the original nature is not natural, it should be the nature of conditions.
因緣為體者。今推以何法為因。何法為緣。應須礭定真實體性。如經云。阿難言。必此妙見性非自然。我今發明是因緣性。心猶未明。諮詢如來。是義云何。合因緣性。佛言。汝言因緣。吾復問汝。汝今因見。見性現前。此見為復因明有見。因暗有見。因空有見。因塞有見。阿難。若因明有。應不見暗。如因暗有。應不見明。如是乃至因空因塞。同於明暗。複次阿難。此見又復緣明有見。緣暗有見。緣空有見。緣塞有見。阿難。若緣。空有。應不見塞。若緣塞有。應不見空。如是乃至緣明緣暗。同於空塞。當知如是精覺妙明。非因非緣。亦非自然。非不自然。無非不非。無是非是。離一切相。即一切法。汝今云何于中措心。以諸世間戲論名相而得分別。如以手掌撮摩虛空。只益自勞。虛空云何隨汝執捉。阿難白佛言。世尊。必妙覺性非因非緣。世尊。云何常與比丘。宣說。見性其四種緣。所謂因空因明。因心因眼。是義云何。佛告阿難。我說世間諸因緣相。非第一義。阿難。吾復問汝。諸世間人說我能見。云何名見。云何不見。阿難言。世人因於日月燈光。見種種相。名之為見。若復無此三種光明。則不能見。阿難。若無明時名不見者。應不見暗。若必見暗。此但無明。云何無見。阿難。若在暗時。不見明故。名為不
【現代漢語翻譯】 現代漢語譯本 以因緣為本體，現在推究以什麼法作為因，什麼法作為緣，應當確定真實的體性。如同經中所說：阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）說：『如果這奇妙的見性不是自然而有的，我現在闡明它是因緣所生。』心中仍然不明白，所以請教如來（Tathagata，佛陀的稱號之一）。這『合因緣性』是什麼意思？ 佛（Buddha）說：『你說因緣，我再問你。你現在因為能見，見性才顯現於前。這個見，是因為光明才有見，還是因為黑暗才有見？是因為空曠才有見，還是因為阻塞才有見？』 阿難，如果因為光明才有見，就應該看不見黑暗；如果因為黑暗才有見，就應該看不見光明。像這樣，因為空曠和因為阻塞，和光明黑暗的情況相同。 『再者，阿難，這個見，是因為光明而有見，還是因為黑暗而有見？是因為空曠而有見，還是因為阻塞而有見？』 阿難，如果因為空曠才有見，就應該看不見阻塞；如果因為阻塞才有見，就應該看不見空曠。像這樣，因為光明和因為黑暗，和空曠阻塞的情況相同。應當知道，像這樣精純覺悟的奇妙光明，不是因，不是緣，也不是自然，也不是不自然，沒有『非』和『不非』，沒有『是』和『不是』，脫離一切表象，就是一切法。你現在怎麼在其中用心思量，用世間戲論的名相來分別呢？就像用手掌去抓握虛空，只會徒勞無功。虛空怎麼會隨你抓握呢？』 阿難對佛說：『世尊（Bhagavan，佛陀的稱號之一），如果奇妙的覺性不是因，也不是緣，世尊為什麼常常對比丘（bhikkhu，佛教出家男眾）宣說見性的四種緣，所謂因空、因明、因心、因眼呢？這是什麼意思？』 佛告訴阿難：『我說的是世間各種因緣的表象，不是第一義諦（paramartha-satya，佛教用語，指最高的真理）。阿難，我再問你，世間人說我能看見，怎麼叫做見？怎麼叫做不見？』 阿難說：『世人依靠日月燈光，看見種種景象，稱之為見。如果沒有這三種光明，就不能看見。』 『阿難，如果沒有光明的時候叫做不見，就應該看不見黑暗。如果一定能看見黑暗，這只是沒有光明，怎麼能說沒有見呢？阿難，如果在黑暗的時候，因為看不見光明，就叫做不
【English Translation】 English version That which takes causation as its substance, let us now investigate what dharma serves as the cause and what dharma serves as the condition. It is necessary to ascertain the true nature. As the sutra says: Ananda (one of the Buddha's ten principal disciples, known for his memory) said, 'If this wondrous seeing nature is not natural, I now elucidate that it arises from causes and conditions.' My mind is still unclear, so I consult the Tathagata (one of the titles of the Buddha). What does 'arising from causes and conditions' mean?' The Buddha said, 'You speak of causes and conditions, I ask you again. Now, because you can see, the seeing nature manifests before you. Is this seeing due to light, or due to darkness? Is it due to emptiness, or due to obstruction?' Ananda, if it is due to light, you should not see darkness; if it is due to darkness, you should not see light. Likewise, due to emptiness and due to obstruction, it is the same as light and darkness. 'Furthermore, Ananda, is this seeing due to light, or due to darkness? Is it due to emptiness, or due to obstruction?' Ananda, if it is due to emptiness, you should not see obstruction; if it is due to obstruction, you should not see emptiness. Likewise, due to light and due to darkness, it is the same as emptiness and obstruction. You should know that such pure and enlightened wondrous luminosity is neither cause nor condition, neither natural nor unnatural, without 'non-non' and without 'is-is', detached from all appearances, it is all dharmas. How can you now use your mind to contemplate within it, using the names and forms of worldly play to make distinctions? It is like using your palm to grasp at empty space, only increasing your own labor. How can empty space be grasped by you?' Ananda said to the Buddha, 'Bhagavan (one of the titles of the Buddha), if the wondrous awareness is neither cause nor condition, why does the Bhagavan often proclaim to the bhikkhus (Buddhist monks) the four conditions of seeing nature, namely due to emptiness, due to light, due to mind, and due to eye? What does this mean?' The Buddha told Ananda, 'What I speak of are the appearances of various causes and conditions in the world, not the ultimate truth (paramartha-satya, a Buddhist term referring to the highest truth). Ananda, I ask you again, worldly people say 'I can see,' what is called seeing? What is called not seeing?' Ananda said, 'Worldly people rely on the light of the sun, moon, and lamps to see various phenomena, and call it seeing. If there is none of these three lights, they cannot see.' 'Ananda, if the absence of light is called not seeing, then you should not see darkness. If you can certainly see darkness, this is only the absence of light, how can you say there is no seeing? Ananda, if in darkness, because you cannot see light, it is called not
見。今在明時。不見暗相。還名不見。如是二相。俱名不見。若復二相自相陵奪。非汝見性于中暫無。如是則知。二俱名見。云何不見。是故阿難。汝今當知。見明之時。見非是明。見暗之時。見非是暗。見空之時。見非是空。見塞之時。見非是塞。四義成就。汝復應知。見見之時。見非是見。見猶離見。見不能及。云何復說因緣自然。及和合相。汝等聲聞狹劣無識。不能通達清凈實相。吾今誨汝。當善思惟。無得疲怠妙菩提路。故知說因緣自然。皆屬世間言論。談有無真俗。悉是分別識心。當見性之時。豈留觀聽。在發明之際。焉落言思。
問。此妙明性。既非因緣自然。則無有一法不從和合而生。如無所證之真如。何由發能證之妙智。則境智和合。能成見性。
答。若智外有真如。則可為所證。真如外有智。則可為能證。今智外無如。如外無智。欲將何法以為和合非和合耶。如經云。佛告阿難。汝雖先悟本覺妙明。性非因緣。非自然性。而猶未明如是覺。元非和合生。及不和合。阿難。吾今復以前塵問汝。汝今猶以一切世間。妄想和合諸因緣性。而自疑惑。證菩提心和合起者。則汝今者。妙凈見精。為與明和。為與暗和。為與通和。為與塞和。若明和者。且汝觀明。當明現前。何處雜見。見相可辯。
【現代漢語翻譯】 現代漢語譯本 見。如今在光明的時候，看不見黑暗的景象，仍然稱之為『不見』。像這樣光明和黑暗兩種景象，都稱之為『不見』。如果這兩種景象互相侵奪，你的見性（指能見的功能）在其中並沒有絲毫的缺失。這樣就應該知道，光明和黑暗兩種景象，都可以稱之為『見』。怎麼能說『不見』呢？所以阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱），你現在應當知道，在見到光明的時候，見性並非就是光明；在見到黑暗的時候，見性並非就是黑暗；在見到空曠的時候，見性並非就是空曠；在見到阻塞的時候，見性並非就是阻塞。這四種意義都成立。你還應該知道，在能見『見性』的時候，『見性』並非就是所見的景象，見性永遠超越所見的景象，所見的景象無法觸及見性。怎麼還能說見性是因緣、自然，以及和合而成的呢？你們這些聲聞（Sravaka，聽聞佛陀教誨而修行的弟子）心胸狹窄，沒有智慧，不能通達清凈的真實相。我現在教誨你們，應當好好地思考，不要在通往妙菩提（Anuttara-samyak-sambodhi，無上正等正覺）的道路上感到疲憊懈怠。所以要知道，說見性是因緣、自然，都屬於世間的言論，談論有無、真俗，都是分別識心的作用。當見性顯現的時候，哪裡還會有觀聽的作用？在發明真理的時候，怎麼會落入言語思慮之中呢？
問：這個妙明之性，既然不是因緣、自然，那麼就沒有一法不是從和合而生的。如果沒有所證的真如（Tathata，如實、不變的真理），又怎麼能生髮出能證的妙智呢？那麼境界和智慧和合，才能成就見性。
答：如果智慧之外有真如，那麼真如就可以作為所證的對象；如果真如之外有智慧，那麼智慧就可以作為能證的主體。現在智慧之外沒有真如，真如之外沒有智慧，要用什麼方法來作為和合或者非和合呢？如經中所說：佛告訴阿難，你雖然先前領悟到本覺妙明之性不是因緣、不是自然，但你仍然沒有明白，這樣的覺性原本就不是和合而生，也不是不和合而生。阿難，我現在再次用以前的塵境來問你，你現在仍然用一切世間妄想和合的諸因緣性，來疑惑證菩提心是和合而起的。那麼你現在這個妙凈的見精（指能見的精妙本質），是與光明和合呢？還是與黑暗和合呢？是與通達和合呢？還是與阻塞和合呢？如果是與光明和合，那麼當你觀看光明的時候，當光明顯現的時候，哪裡有見性混雜其中？見性的相狀又在哪裡可以分辨出來呢？
【English Translation】 English version Seeing. Now, in a time of brightness, not seeing the aspect of darkness is still called 'not seeing.' Thus, both aspects, brightness and darkness, are called 'not seeing.' If these two aspects were to mutually usurp each other, your seeing-nature (referring to the function of seeing) would not be temporarily absent within them. Thus, you should know that both are called 'seeing.' How can it be said to be 'not seeing'? Therefore, Ananda (one of the Buddha's ten principal disciples, known for his excellent memory), you should now know that when seeing brightness, seeing is not brightness; when seeing darkness, seeing is not darkness; when seeing emptiness, seeing is not emptiness; when seeing obstruction, seeing is not obstruction. These four meanings are accomplished. You should also know that when seeing 'seeing,' seeing is not the seen. Seeing is always apart from the seen, and the seen cannot reach seeing. How can you then speak of causes and conditions, nature, and combination? You, the Sravakas (disciples who learn by hearing the Buddha's teachings), are narrow-minded and lack understanding, unable to penetrate the pure, true nature. I now instruct you, you should contemplate well, and do not become weary on the path to wondrous Bodhi (Anuttara-samyak-sambodhi, unsurpassed complete enlightenment). Therefore, know that speaking of causes and conditions and nature all belong to worldly discourse, and discussing existence and non-existence, truth and falsehood, are all the workings of the discriminating mind. When the seeing-nature manifests, where is there room for observation and listening? In the moment of revealing the truth, how can it fall into words and thoughts?
Question: This wondrously bright nature, since it is neither caused nor natural, then there is no dharma that does not arise from combination. If there were no Suchness (Tathata, the true nature of reality) to be realized, how could the wondrous wisdom to realize it arise? Then the combination of object and wisdom can accomplish seeing-nature.
Answer: If there were Suchness outside of wisdom, then it could be the object to be realized; if there were wisdom outside of Suchness, then it could be the subject that realizes. Now, there is no Suchness outside of wisdom, and no wisdom outside of Suchness. What method would you use to consider combination or non-combination? As the sutra says: The Buddha told Ananda, 'Although you have previously awakened to the original, wondrously bright nature, which is neither caused nor natural, you still do not understand that such awakening is originally neither born from combination nor from non-combination.' Ananda, I will now ask you again using the previous objects of sense. You still use all the worldly, deluded, combined natures of causes and conditions to doubt that the Bodhi mind is awakened through combination. Then, is your wondrously pure seeing-essence (referring to the subtle essence of seeing) combined with brightness? Or combined with darkness? Is it combined with unobstructedness? Or combined with obstruction? If it is combined with brightness, then when you observe brightness, when brightness appears, where is seeing mixed within it? Where can the aspect of seeing be distinguished?
雜何形像。若非見者。云何見明。若即見者。云何見見。必見圓滿。何處和明。若明圓滿。不合見和。見必異明。雜則失彼性明名字。雜失明性。和明非義。彼暗與通。及諸群塞。亦復如是。複次阿難。又汝今者。妙凈見精。為與明合。為與暗合。為與通合。為與塞合。若明合者。至於暗時明相已滅。此見即不與諸暗合。云何見暗。若見暗時。不與暗合。與明合者。應非見明。既不見明。云何明合。了明非暗。彼暗與通。及諸群塞。亦復如是。阿難白佛言。世尊。如我思惟。此妙覺元。與諸緣塵及心念慮。非和合耶。佛言。汝今又言覺非和合。吾復問汝。此妙見精非和合者。為非明和。為非暗和。為非通和。為非塞和。若非明和。則見與明必有邊畔。汝且諦觀。何處是明。何處是見。在見在明。自何為畔。阿難。若明際中必無見者。則不相及。自不知其明相所在。畔云何成。彼暗與通。及諸群塞。亦復如是。又妙見精非和合者。為非明合。為非暗合。為非通合。為非塞合。若非明合。則見與明。性相乖角。如耳與明。了不相觸。見且不知明相所在。云何甄明合非合理。彼暗與通。及諸群塞。亦復如是。乃至佛告富樓那。汝雖除疑。余惑未盡。吾以世間現前諸事。今復問汝。汝豈不聞。室羅城中演若達多。忽于晨朝。以
【現代漢語翻譯】 現代漢語譯本 雜亂的形像是什麼樣的？如果不是能見之物，又如何能見到光明？如果就是能見之物，又如何能見到見性本身？如果一定要說見性和光明是圓滿混合在一起的，那麼光明在什麼地方與見性相混合？如果光明是圓滿的，見性和光明就不應該混合。見性和光明必定是不同的，混合就會失去見性本身的光明本性。如果混合而失去了光明的本性，那麼混合光明就沒有意義。黑暗、通透以及各種阻塞的情況，也是同樣的道理。 再者，阿難（Ananda，佛陀的十大弟子之一）。現在你所擁有的這妙凈的見精，是與光明相合呢？還是與黑暗相合？是與通透相合呢？還是與阻塞相合？如果是與光明相合，那麼到了黑暗的時候，光明的現象已經消失，這個見性就不應該再與黑暗相合，又怎麼能見到黑暗呢？如果見到黑暗的時候，不是與黑暗相合，而是與光明相合，那麼就不應該見到光明。既然見不到光明，又怎麼能說是與光明相合呢？明白了光明就不是黑暗。黑暗、通透以及各種阻塞的情況，也是同樣的道理。 阿難（Ananda）對佛說：『世尊（World-Honored One，對佛的尊稱），依我思惟，這妙覺的本元，與各種外在的塵境以及心中的念頭，不是和合的關係吧？』 佛說：『你現在又說覺性不是和合的關係。我再問你，這妙見的精元如果不是和合的，那麼是不與光明和合呢？還是不與黑暗和合？是不與通透和合呢？還是不與阻塞和合？如果不是與光明和合，那麼見性和光明必定有界限。你仔細觀察，哪裡是光明？哪裡是見性？是在見性之中還是在光明之中？從哪裡作為界限？阿難（Ananda），如果在光明的邊界中一定沒有見性，那麼兩者就不相及，自己都不知道光明的現象在哪裡，界限又怎麼能成立呢？黑暗、通透以及各種阻塞的情況，也是同樣的道理。』 『還有，這妙見的精元如果不是和合的，那麼是不與光明相合呢？還是不與黑暗相合？是不與通透相合呢？還是不與阻塞相合？如果不是與光明相合，那麼見性和光明的性質和現象就相互乖離，就像耳朵和光明一樣，完全不能接觸。見性且且不知道光明的現象在哪裡，又怎麼能分辨明白和不明白，和合與不和合的道理呢？黑暗、通透以及各種阻塞的情況，也是同樣的道理。』 乃至佛告訴富樓那（Purna，佛陀的十大弟子之一）：『你雖然消除了疑惑，但其餘的迷惑還沒有完全消除。我現在用世間現前發生的事情，再來問你。你難道沒有聽說過，室羅城（Shravasti，古印度城市）中的演若達多（Yajnadatta，人名），忽然在早晨，以為……』
【English Translation】 English version What are the forms of these mixtures? If they are not what is seen, how can one see the light? If they are the very act of seeing, how can one see the seeing itself? If seeing must be complete, where does it mingle with the light? If the light is complete, seeing and light should not combine. Seeing must be distinct from light; mixing would lose the inherent luminous nature of seeing. If mixing loses the luminous nature, then mixing with light is meaningless. The same applies to darkness, unobstructedness, and all forms of obstruction. Furthermore, Ananda (one of the ten principal disciples of the Buddha). Is this wondrously pure essence of seeing that you now possess combined with light, or with darkness? Is it combined with unobstructedness, or with obstruction? If it is combined with light, then when darkness arrives, the aspect of light has already vanished. This seeing should not combine with darkness; how then can one see darkness? If when seeing darkness, it is not combined with darkness, but is combined with light, then it should not see light. Since it does not see light, how can it be said to be combined with light? Understanding light is not darkness. The same applies to darkness, unobstructedness, and all forms of obstruction. Ananda (one of the ten principal disciples of the Buddha) said to the Buddha: 'World-Honored One (a title of respect for the Buddha), as I contemplate, this wondrously enlightened origin is not combined with the various external objects of sense and the thoughts of the mind, is it?' The Buddha said: 'Now you say again that enlightenment is not combined. I ask you again, if this wondrous essence of seeing is not combined, is it not combined with light, or not combined with darkness? Is it not combined with unobstructedness, or not combined with obstruction? If it is not combined with light, then seeing and light must have boundaries. Observe carefully, where is light? Where is seeing? Is it within seeing or within light? Where is the boundary? Ananda (one of the ten principal disciples of the Buddha), if there is certainly no seeing within the boundary of light, then they do not reach each other. If one does not even know where the aspect of light is, how can a boundary be established? The same applies to darkness, unobstructedness, and all forms of obstruction.' 'Moreover, if this wondrous essence of seeing is not combined, is it not combined with light, or not combined with darkness? Is it not combined with unobstructedness, or not combined with obstruction? If it is not combined with light, then the nature and appearance of seeing and light are contradictory, like the ear and light, completely unable to touch. Seeing does not even know where the aspect of light is, how can one distinguish between understanding and not understanding, the principle of combination and non-combination? The same applies to darkness, unobstructedness, and all forms of obstruction.' Even to the point where the Buddha told Purna (one of the ten principal disciples of the Buddha): 'Although you have eliminated doubts, the remaining confusions have not been completely resolved. I will now use present matters in the world to ask you again. Have you not heard that Yajnadatta (a person's name) in Shravasti (an ancient Indian city), suddenly one morning, thought that...'
鏡照面。愛鏡中頭。眉目可見。瞋責己頭。不見面目。以為魑魅。無狀狂走。于意云何。此人何因無故狂走。富樓那言。是人心狂。更無他故。佛言。妙覺明圓。本圓明妙。既稱為妄。云何有因。若有所因。云何名妄。自諸妄想展轉相因。從迷積迷以歷塵劫。雖佛發明。猶不能返。如是迷因。因迷自有。識迷無因。妄無所依。尚無有生。欲何為滅。得菩提者。如寤時人說夢中事。心縱精明。欲何因緣取夢中物。況復無因本無所有。如彼城中演若達多。豈有因緣。自怖頭走。忽然狂歇。頭非外得。縱未歇狂。亦何遺失。富樓那。妄性如是。因何為在。汝但不隨分別世間業果眾生三種相續。三緣斷故。三因不生。則汝心中演若達多。狂性自歇。歇即菩提。勝凈明心本週法界。不從人得。何藉劬勞肯綮修證。乃至佛告阿難。即如城中演若達多。狂性因緣。若得滅除。則不狂性自然而出。因緣自然。理窮於是。阿難。演若達多。頭本自然。本自其然。無然非自。何因緣故。怖頭狂走。若自然頭因緣故狂。何不自然因緣故失。本頭不失。狂怖妄出。曾無變易。何藉因緣。本狂自然。本有狂怖。未狂之際。狂何所潛。不狂自然。頭本無妄。何為狂走。若悟本頭。識知狂走。因緣自然。俱為戲論。是故我言。三緣斷故。即菩提心。菩
【現代漢語翻譯】 現代漢語譯本 鏡子照著臉。喜愛鏡中（指鏡子裡面的）的頭。眉毛和眼睛都看得見。如果嗔怪自己的頭，就看不見自己的面目，以為是妖怪，毫無緣由地瘋狂奔走。你認為怎麼樣？這個人是什麼原因無緣無故地狂奔？富樓那（Purna，佛陀的十大弟子之一，以善於辯論著稱）說：『是這個人心裡發狂，沒有其他原因。』 佛說：『妙覺明圓（指清凈圓滿的覺性），本來就是圓滿光明的。既然稱之為虛妄，怎麼會有原因呢？如果有所謂的原因，怎麼能稱之為虛妄呢？都是各種虛妄的念頭輾轉相因，從迷惑積累迷惑，經歷了漫長的塵劫。即使佛陀來開示，也不能使他返回本真。這樣的迷惑之因，是因為迷惑而產生的。認識到迷惑本無原因，虛妄就沒有所依賴之處，本來就沒有產生，又想要滅除什麼呢？得到菩提（Bodhi，覺悟）的人，就像醒來的人講述夢中的事情，心思即使精明，又怎麼能因為什麼因緣而取得夢中的東西呢？何況本來就沒有原因，本來就什麼都沒有。就像城中的演若達多（Yajnadatta，故事中的人物，因錯認自己的頭而發狂），哪裡有什麼因緣，自己害怕自己的頭而奔走呢？忽然停止了狂亂，頭也不是從外面得到的。即使沒有停止狂亂，又遺失了什麼呢？ 富樓那（Purna），虛妄的本性就是這樣，哪裡有什麼實在的所在呢？你只要不隨順分別世間的行業果報、眾生三種相續（指眾生的生死輪迴），三種因緣斷絕的緣故，三種因就不會產生。那麼你心中的演若達多（Yajnadatta），狂亂的本性自然就會停止。停止就是菩提（Bodhi），殊勝清凈光明的真心本來就周遍法界，不是從別人那裡得到的，何必憑藉勤勞辛苦去探求修證呢？』 佛陀告訴阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）：『就像城中的演若達多（Yajnadatta），狂亂的本性因緣，如果能夠滅除，那麼不狂亂的本性自然就會顯現出來。因緣和自然，道理窮盡就在這裡。』 阿難（Ananda），演若達多（Yajnadatta）的頭本來就是自然的，本來就是如此，沒有不是自然的。因為什麼因緣而害怕自己的頭，瘋狂奔走呢？如果自然的頭是因為因緣而發狂，為什麼不因為自然的因緣而失去頭呢？本來的頭並沒有失去，狂亂的恐懼是虛妄產生的，從來沒有改變或減少。又憑藉什麼因緣呢？本來的狂亂是自然的，本來就有狂亂的恐懼，沒有發狂的時候，狂亂潛藏在哪裡呢？不狂亂是自然的，頭本來就沒有虛妄，為什麼要狂奔呢？如果領悟了本來的頭，認識到狂奔，因緣和自然，都是戲論。所以我說，三種因緣斷絕的緣故，就是菩提心（Bodhi-citta，覺悟之心）。』
【English Translation】 English version A mirror reflects a face. One loves the head in the mirror. Eyebrows and eyes are visible. If one scolds one's own head, one cannot see one's own face, thinking it is a demon, and runs madly for no reason. What do you think? What is the reason for this person's causeless madness? Purna (Purna, one of the Buddha's ten great disciples, known for his skill in debate) said: 'It is this person's mind that is mad, there is no other reason.' The Buddha said: 'The wonderful, enlightened, bright, and perfect (referring to the pure and complete awakened nature) is originally perfect and bright. Since it is called delusion, how can there be a cause? If there is a so-called cause, how can it be called delusion? It is all kinds of deluded thoughts that cause each other, accumulating delusion from delusion, and going through long kalpas of dust. Even if the Buddha comes to enlighten, he cannot make him return to his original nature. Such a cause of delusion is produced because of delusion. Recognizing that delusion has no cause, delusion has nothing to rely on, and originally there is no birth, what do you want to eliminate? The one who attains Bodhi (Bodhi, enlightenment) is like a person who wakes up and tells about things in a dream. Even if the mind is clever, how can one obtain things in a dream because of some cause? Moreover, there is originally no cause, and originally there is nothing. Just like Yajnadatta (Yajnadatta, a character in the story, who went mad because he mistook his own head) in the city, what cause is there for him to be afraid of his own head and run away? Suddenly the madness stops, and the head is not obtained from the outside. Even if the madness has not stopped, what has been lost?' Purna (Purna), the nature of delusion is like this, where is there any real existence? You only need not to follow the three continuations of the world's karma and retribution, and sentient beings (referring to the cycle of birth and death of sentient beings). Because the three conditions are cut off, the three causes will not arise. Then the madness of Yajnadatta (Yajnadatta) in your heart will naturally stop. Stopping is Bodhi (Bodhi), the supreme, pure, bright mind originally pervades the Dharma realm, and is not obtained from others. Why rely on hard work to seek and prove it?' The Buddha told Ananda (Ananda, one of the Buddha's ten great disciples, known for his outstanding memory): 'Just like Yajnadatta (Yajnadatta) in the city, if the cause of his madness can be eliminated, then the nature of not being mad will naturally appear. Cause and nature, the principle is exhausted here.' Ananda (Ananda), Yajnadatta's (Yajnadatta) head is originally natural, it is originally so, and there is nothing that is not natural. What is the cause for being afraid of one's own head and running madly? If the natural head is mad because of cause, why not lose the head because of the natural cause? The original head has not been lost, and the madness and fear are produced falsely, and there has never been any change or reduction. What cause is needed? The original madness is natural, and there is originally madness and fear. When there is no madness, where is the madness hidden? Not being mad is natural, and the head originally has no delusion, why run madly? If you realize the original head and recognize the madness, cause and nature are both playfulness. Therefore, I say that because the three conditions are cut off, it is the Bodhi-citta (Bodhi-citta, the mind of enlightenment).'
提心生。生滅心滅。此但生滅。滅生俱盡。無功用道。若有自然。如是則明。自然心生。生滅心滅。此亦生滅。無生滅者。名為自然。猶如世間諸相雜和成一體者。名和合性。非和合者。稱本然性。本然非然。和合非合。合然俱離。離合俱非。此句方名無戲論法。菩提涅槃。尚在遙遠。釋曰。若悟本頭識知狂走。因緣。自然俱為戲論者。若實發明。悟了本頭。一靈真性。非動非靜。非得非失。非生非滅。非合非離。則知無始已來。三界伶俜。六趣狂走。是迷是倒。是妄是虛。皆是情想結成。識心鼓動。則知本覺真性。非因非緣。亦非自然。非不自然。非和非合。非不和合。盡成戲論。悉墮邪思。且無住真心。豈存名相及與處所。若欲以識心圖度。句義詮量。而求真實者。如繫風捕影。理可然乎。所以祖師云。非自然。非因緣。妙中之妙。玄中玄。森羅萬像光中現。尋之不見有根原。如上剖析。此為未識本頭。不知狂走之人。令離句絕非。言思道斷。此方始除世間分別戲論之法。于自見性大道之中。尚猶賒遠。應須親到。不俟更言。似鏡照容。直須心眼相似。如人飲水。方能冷暖自知。故云唯證乃知難可測。未到之者徒自狂迷。
問。法門無量。皆有破執顯道之功。何故偏贊一心。以為綱骨。
答。此是起
【現代漢語翻譯】 現代漢語譯本：提念生起。生滅之心止滅。這只是生滅現象。生滅都止息了。是無功用的道。如果認為有自然，這樣就說明，自然之心生起，生滅之心止滅。這也是生滅現象。沒有生滅的，才叫做自然。就像世間各種現象混合成為一體，叫做和合性。不是和合的，稱為本然性。本然不是自然，和合不是結合。和合和自然都遠離，遠離和和合都不是。這句話才可稱為無戲論法。菩提（覺悟）涅槃（寂滅）還在遙遠的地方。解釋說，如果領悟了本來的面目，認識到狂妄的念頭，因緣（條件），自然（本性）都是戲論。如果真正地發明，悟到了本來的面目，一靈真性，非動非靜，非得非失，非生非滅，非合非離。就知道從無始以來，三界（欲界、色界、無色界）漂泊不定，六趣（地獄、餓鬼、畜生、阿修羅、人、天）狂奔亂走，是迷惑是顛倒，是虛妄是虛假，都是情慾和妄想結合而成，識心在鼓動。就知道本覺真性，非因非緣，也不是自然，也不是不自然，不是和合，也不是不和合，全部都是戲論，全部都陷入邪思。況且無住的真心，哪裡還存在名相以及處所。如果想要用識心來揣測，用語句來衡量，而求得真實，就像繫住風，捕捉影子，怎麼可能呢？所以祖師說，非自然，非因緣，是妙中之妙，玄中之玄。森羅萬象在光中顯現，尋找卻找不到根源。像上面這樣剖析，這是為那些不認識本來的面目，不知道狂妄念頭的人，讓他們遠離語句，斷絕言語和思慮。這樣才開始去除世間的分別戲論之法。在自己見性的道路之中，還很遙遠。應該親自到達，不需要再說。就像鏡子照容貌，必須心眼相似。像人喝水，才能自己知道是冷是暖。所以說只有親自驗證才能知道，難以測度。沒有到達的人只是徒勞地狂妄迷惑。 問：法門無量，都有破除執著，顯現真道的功用。為什麼偏偏讚揚一心，作為綱領和關鍵？ 答：這是開始。
【English Translation】 English version: When a thought arises. The mind of arising and ceasing ceases. This is merely arising and ceasing. When both ceasing and arising are exhausted, it is the path of no effort. If there is such a thing as 'naturalness,' then it is clear that the 'natural' mind arises, and the mind of arising and ceasing ceases. This too is arising and ceasing. That which has no arising and ceasing is called 'natural.' It is like worldly phenomena that are mixed and combined into one entity, which is called 'harmonious nature.' That which is not harmonious is called 'original nature.' Original nature is not natural, and harmony is not combined. Both harmony and naturalness are abandoned, and neither abandonment nor harmony remains. Only this statement can be called the 'non-conceptual dharma.' Bodhi (enlightenment) and Nirvana (liberation) are still far away. It is explained that if one awakens to the original face and recognizes the wild thoughts, conditions (hetu), and naturalness (svabhava) as mere plays, if one truly discovers and awakens to the original face, the one true nature, which is neither moving nor still, neither gaining nor losing, neither arising nor ceasing, neither combining nor separating, then one knows that since beginningless time, the Three Realms (desire realm, form realm, formless realm) have been adrift, and the Six Realms (hell, hungry ghosts, animals, asuras, humans, gods) have been running wild. It is delusion, inversion, falsity, and emptiness, all formed by emotions and thoughts, with the mind of consciousness stirring. Then one knows that the original awakened true nature is neither caused nor conditioned, neither natural nor unnatural, neither harmonious nor unharmonious, all becoming plays and falling into wrong thinking. Moreover, where does the true mind without abiding exist in names, forms, and places? If one tries to fathom it with the mind of consciousness, to measure it with words and meanings, and to seek the truth, it is like trying to tie up the wind or catch a shadow. How is that possible? Therefore, the patriarch said, 'Neither natural nor conditioned, it is the most wondrous of the wondrous, the most profound of the profound. The myriad phenomena appear in the light, but when you search for it, you cannot find its origin.' The above analysis is for those who do not recognize the original face and do not know the wild thoughts, to let them abandon words and cut off speech and thought. Only then can one begin to remove the worldly dharma of conceptual play. In the great path of seeing one's own nature, it is still far away. One should arrive personally, without further words. It is like a mirror reflecting the face; the eye of the mind must be similar. Like a person drinking water, one can know for oneself whether it is cold or warm. Therefore, it is said that only through personal verification can one know it, and it is difficult to measure. Those who have not arrived are merely deluded and confused. Question: The Dharma doors are immeasurable, and all have the function of breaking attachments and revealing the path. Why do you particularly praise the One Mind as the key and essence? Answer: This is the beginning.
惑之初。發真之始。迷悟之本。染凈之由。故云。至妙靈通。目之曰道。則心外無道。道外無心。微妙甚深。凡小非分。菩薩分知。唯佛窮了。以彼二乘但覺四住。不了無明故。此無明所起之識。非其境也。菩薩十信之初。創發心時。即觀本識自性緣起因果之體。得成正信。攝論云。菩薩初起。應先觀諸法如實因緣。此之謂也。如實因緣。莫非一心本識。斯則發真之始也。起信論云。以不覺一法界故。心不相應。無明分別。生諸染心。一法界者。即無二真心為一法界。此非算數云一。謂如理虛融。平等不二。故稱為一。斯則起惑之初也。又因不識無明作眾生。了此無明成諸佛。斯則迷悟之本也。又一法界。舉體全作生滅門。舉體全作真如門。順法界。則出離解脫。違法界。則繫縛輪迴。斯乃染凈之由也。是以千聖仰之。為母為師。群賢歸之。如王如導。諸經綱骨。萬法指南。撮要言之。罔逮于茲矣。故經云。心為法本。心作天堂。心作地獄。若離眾生心。更有何真俗等事。以一切法但如影響故。如向居士云。影由形起。響逐聲來。弄影勞形。不知形是影本揚聲止響。不識聲是響根。除煩惱身而求涅槃者。喻去形而覓影。離眾生心而求佛道者。喻默聲而尋響。故知迷悟一途。愚智非別。無名作名。因其名則是非生矣。無
理作理。因其理則諍論起矣。幻作非真。誰非誰是。虛妄非實。何有何空。將知得無所得。失無所失矣。故知但了一心。則萬法皆寂。如華嚴經。解脫長者告善財言。我若欲見安樂世界。阿彌陀如來。隨意即見。我若欲見栴檀世界。金剛光明如來。妙香世界。寶光明如來。蓮華世界。寶蓮華光明如來。妙金世界。寂靜光如來。妙喜世界。不動如來。善住世界。師子如來。鏡光明世界。月覺如來。寶師子莊嚴世界毗盧遮那如來。如是一切。悉皆即見。然彼如來不來至此。我身亦不往詣于彼。知一切佛及與我心。悉皆如夢。知一切佛猶如影像。自心如水。知一切佛所有色相。及以自心。悉皆如幻。知一切佛及以己心。悉皆如響。我如是知。如是憶念。所見諸佛。皆由自心。善男子。當知菩薩。修諸佛法。凈諸佛剎。積集妙行。調伏眾生。發大誓願。入一切智。自在。遊戲不可思議解脫之門。得佛菩提。現大神通。遍往一切十方法界。以微細智普入諸劫。如是一切。悉由自心。是故善男子。應以善法。扶助自心。應以法水。潤澤自心。應于境界。凈治自心。應以精進。堅固自心。應以忍辱。坦蕩自心。應以智證。潔白自心。應以智慧。明利自心。應以佛自在。開發自心。應以佛平等。廣大自心。應以佛十力。照察自心。疏釋
【現代漢語翻譯】 現代漢語譯本： 理就是理。如果執著于理，爭論就會產生。幻象並非真實，誰對誰錯呢？虛妄不實，哪裡有存在和空無？要知道得到即是無所得，失去即是無所失。所以要知道只要明瞭一顆心，那麼萬法皆寂靜。如同《華嚴經》中，解脫長者告訴善財童子說：『我如果想見安樂世界（Sukhavati），阿彌陀如來（Amitabha），隨時就能見到。我如果想見栴檀世界（Candana），金剛光明如來（Vajraprabha）；妙香世界（Gandhavati），寶光明如來（Ratnaprabha）；蓮華世界（Padmavati），寶蓮華光明如來（Ratnapadmaprabha）；妙金世界（Suvarna），寂靜光如來（Santaprabha）；妙喜世界（Abhirati），不動如來（Akshobhya）；善住世界（Susthita），師子如來（Simha）；鏡光明世界（Adarsaprabha），月覺如來（Candrajnana）；寶師子莊嚴世界（Ratnasimhavyuha）毗盧遮那如來（Vairocana）。像這樣的一切，都能立刻見到。然而那些如來不會來到這裡，我的身體也不會前往那裡。知道一切佛和我的心，都像夢一樣。知道一切佛猶如影像，自心如水。知道一切佛的所有色相，以及自己的心，都像幻象。知道一切佛以及自己的心，都像迴響。我這樣知道，這樣憶念，所見到的諸佛，都是由自己的心所顯現。善男子，應當知道菩薩，修習諸佛的法，清凈諸佛的剎土，積聚微妙的修行，調伏眾生，發起大誓願，進入一切智，自在遊戲不可思議解脫之門，得到佛的菩提，顯現大神通，遍往一切十方法界，以微細的智慧普遍進入諸劫。像這樣的一切，都是由自己的心所顯現。所以善男子，應當用善法，扶助自己的心；應當用法水，潤澤自己的心；應當在境界中，清凈治理自己的心；應當用精進，堅固自己的心；應當用忍辱，坦蕩自己的心；應當用智證，潔白自己的心；應當用智慧，明利自己的心；應當用佛的自在，開發自己的心；應當用佛的平等，廣大自己的心；應當用佛的十力，照察自己的心。』疏釋
【English Translation】 English version: Reason is reason. Because of clinging to reason, disputes arise. Illusion is not real; who is right and who is wrong? Falsehood is not reality; where is existence and non-existence? Know that gaining is not gaining, and losing is not losing. Therefore, know that if one understands the one mind, then all dharmas are still. As in the Avatamsaka Sutra, the Elder Vimoksha (Liberation) told Sudhana (Virtuous Youth): 'If I wish to see the Sukhavati (Land of Bliss) world, Amitabha (Immeasurable Light) Tathagata (Thus Come One), I can see him at will. If I wish to see the Candana (Sandalwood) world, Vajraprabha (Diamond Light) Tathagata; the Gandhavati (Fragrant) world, Ratnaprabha (Jewel Light) Tathagata; the Padmavati (Lotus) world, Ratnapadmaprabha (Jewel Lotus Light) Tathagata; the Suvarna (Golden) world, Santaprabha (Peaceful Light) Tathagata; the Abhirati (Joyful) world, Akshobhya (Immovable) Tathagata; the Susthita (Well-established) world, Simha (Lion) Tathagata; the Adarsaprabha (Mirror Light) world, Candrajnana (Moon Knowledge) Tathagata; the Ratnasimhavyuha (Jewel Lion Adornment) world, Vairocana (Illuminator) Tathagata. Like this, all can be seen immediately. However, those Tathagatas do not come here, nor does my body go to them. Knowing that all Buddhas and my mind are like dreams. Knowing that all Buddhas are like reflections, and the self-mind is like water. Knowing that all the forms of all Buddhas, and the self-mind, are like illusions. Knowing that all Buddhas and the self-mind are like echoes. I know and remember in this way that all the Buddhas I see are manifested by my own mind. Good man, you should know that Bodhisattvas cultivate the dharmas of all Buddhas, purify the Buddha-lands, accumulate wonderful practices, tame sentient beings, make great vows, enter into all wisdom, freely play in the gate of inconceivable liberation, attain Buddha's Bodhi (Enlightenment), manifest great spiritual powers, and travel throughout the ten directions of the Dharma realms, entering all kalpas (eons) with subtle wisdom. All of this is manifested by the self-mind. Therefore, good man, you should use good dharmas to support your self-mind; you should use the water of Dharma to moisten your self-mind; you should purify and govern your self-mind in the realm of experience; you should use diligence to strengthen your self-mind; you should use patience to make your self-mind open and broad; you should use wisdom to purify your self-mind; you should use wisdom to make your self-mind bright and sharp; you should use the freedom of the Buddha to develop your self-mind; you should use the equality of the Buddha to broaden your self-mind; you should use the ten powers of the Buddha to illuminate and examine your self-mind.' Exegesis.
云。心該萬法。謂非但一念觀佛。由於自心。菩薩萬行。佛果體用。亦不離心。亦去妄執之失。謂有計云。萬法皆心。任之是佛。驅馳萬行。豈不唐勞。今明。心雖即佛。久翳塵勞。故以萬行增修。令其瑩徹。但說萬行由心。不說不修為是。又萬法即心。修何礙心。故云卷舒變化。唯心所在。壽夭得喪。唯心所宰。故詩三百。一言可蔽矣。教五千。一心能貫之。實入道之要津。修行之玄鏡。實謂深談佛旨。妙達真空。低頭舉手而盡入圓因。發念興心而皆同本果。掘凡夫之乾土。見諸佛之水泉。抽二乘之焦芽。結常樂之果實。變毒藥而成甘露。轉酥酪而作醍醐。定父子而全付家珍。拂權跡而頓開寶藏。今宗鏡所錄。唯窮祖佛正宗。若欲見道修行。無出自身心之內。如華嚴經頌云。身為正法藏。心為無礙燈。照了諸法空。名曰度眾生。故知身為法聚。無一法出我身田。心為慧光。無一智離我心海。若迷之者。則身為苦聚病原。心作無明怨賊。先須察所治過患之跡。方立能治功德之門。則一切眾生所造過患。莫越身心。若欲對治。唯戒以慧。若修身戒。則戒急而妙行成。若修心慧。則乘急而真性顯。故得乘戒兼急。理行俱圓。正助相資。方入宗鏡。內外朗鑒。一道清虛。如大涅槃經云。複次不修身者。不能觀身。雖無過咎。
【現代漢語翻譯】 現代漢語譯本： 云：心該攝萬法。意思是不僅一念觀佛，源於自心，菩薩的萬種修行，佛果的本體和作用，也都不離自心。這也去除了妄自執著的過失。有人認為，萬法皆是心，任其自然就是佛，那驅使進行各種修行，豈不是白費力氣？現在說明，心雖然就是佛，但長久被塵世煩惱所遮蔽，所以要用萬種修行來增進修養，使其明澈。只是說萬種修行源於心，不是說不修行就是對的。而且萬法即是心，修行又有什麼妨礙心呢？所以說卷舒變化，唯心所在；壽命長短，得失成敗，唯心所主宰。所以《詩經》三百篇，可以用一句話概括；佛教五千教義，可以用一心貫穿。這實在是入道的要津，修行的玄妙鏡子。這實在是深刻地談論了佛的旨意，巧妙地通達了真空的道理。低頭舉手都完全進入圓滿的因地，發念興心都與根本的果地相同。挖掘凡夫的乾土，就能見到諸佛的水泉；抽出二乘的焦芽，就能結出常樂的果實；變毒藥成為甘露，轉酥酪作成醍醐；確定父子關係而完全交付家珍，拂去權宜的痕跡而立刻開啟寶藏。現在《宗鏡錄》所記載的，只是窮究祖師和佛的正宗。如果想要見道修行，沒有超出自身心之外的。如《華嚴經》的偈頌所說：『身體是正法寶藏，心是無礙的明燈，照亮了諸法的空性，這叫做度化眾生。』所以要知道身體是法的聚集，沒有一法超出我的身田；心是智慧的光芒，沒有一智離開我的心海。如果迷惑的人，那麼身體就是痛苦的聚集，疾病的根源，心就成了無明的怨賊。首先要考察所要治療的過患的痕跡，然後才能建立能夠治療的功德之門。那麼一切眾生所造的過患，沒有超過身心的。如果想要對治，只有用戒和慧。如果修身持戒，那麼戒律嚴格而妙行成就；如果修心增慧，那麼禪定迅速而真性顯現。所以能夠使戒和慧都迅速增進，理和行都圓滿。正行和助行互相資助，才能進入《宗鏡錄》的境界。內外都明亮照徹，一道清凈虛空。如《大涅槃經》所說：『再次，不修身的人，不能觀身，即使沒有過錯。』 云（Cloud）：心該萬法（The mind encompasses all dharmas）。謂非但一念觀佛（It means that not only the single thought of contemplating the Buddha），由於自心（arises from one's own mind），菩薩萬行（the myriad practices of Bodhisattvas），佛果體用（the essence and function of the Buddha-fruit），亦不離心（also do not depart from the mind）。亦去妄執之失（This also removes the error of false attachments）。謂有計云（Some people argue），萬法皆心（'all dharmas are mind'），任之是佛（'letting it be is Buddhahood'），驅馳萬行（'driving and rushing through myriad practices'），豈不唐勞（'wouldn't that be in vain?'）。今明（Now it is explained），心雖即佛（although the mind is Buddha），久翳塵勞（it has long been obscured by worldly defilements），故以萬行增修（therefore, myriad practices are used to increase cultivation），令其瑩徹（to make it clear and transparent）。但說萬行由心（It only says that myriad practices arise from the mind），不說不修為是（it doesn't say that not cultivating is correct）。又萬法即心（Moreover, all dharmas are mind），修何礙心（what harm does cultivation do to the mind?）。故云卷舒變化（Therefore, it is said that rolling and unrolling, changing and transforming），唯心所在（are only where the mind is）；壽夭得喪（longevity and brevity, gain and loss），唯心所宰（are only governed by the mind）。故詩三百（Therefore, the three hundred poems of the Book of Odes），一言可蔽矣（can be covered by one word）；教五千（the five thousand teachings of Buddhism），一心能貫之（can be penetrated by one mind）。實入道之要津（This is truly the essential ferry for entering the Way），修行之玄鏡（the profound mirror of practice）。實謂深談佛旨（It truly means deeply discussing the Buddha's intent），妙達真空（subtly reaching the true emptiness）。低頭舉手而盡入圓因（Bowing the head and raising the hand all enter the perfect cause），發念興心而皆同本果（arising thoughts and initiating the mind are all the same as the original fruit）。掘凡夫之乾土（Digging the dry earth of ordinary beings），見諸佛之水泉（one sees the water spring of all Buddhas）；抽二乘之焦芽（Pulling out the scorched sprouts of the Two Vehicles），結常樂之果實（one bears the fruit of permanence and bliss）；變毒藥而成甘露（Transforming poison into sweet dew），轉酥酪而作醍醐（turning curds into ghee）；定父子而全付家珍（Determining father and son and fully entrusting the family treasures），拂權跡而頓開寶藏（brushing away expedient traces and suddenly opening the treasure trove）。今宗鏡所錄（Now what is recorded in the Zongjing Lu (The Record of the Source Mirror)），唯窮祖佛正宗（only exhausts the orthodox lineage of the ancestral Buddhas）。若欲見道修行（If you want to see the Way and practice），無出自身心之內（there is nothing outside of your own body and mind）。如華嚴經頌云（As the verse in the Avatamsaka Sutra says）：身為正法藏（'The body is the treasury of the true Dharma'），心為無礙燈（'the mind is the unobstructed lamp'），照了諸法空（'illuminating the emptiness of all dharmas'），名曰度眾生（'this is called liberating sentient beings'）。故知身為法聚（Therefore, know that the body is a gathering of dharmas），無一法出我身田（no dharma goes beyond my body-field）；心為慧光（the mind is the light of wisdom），無一智離我心海（no wisdom leaves my mind-sea）。若迷之者（If one is deluded），則身為苦聚病原（then the body is a gathering of suffering and the source of illness），心作無明怨賊（the mind becomes the ignorant enemy thief）。先須察所治過患之跡（First, one must examine the traces of the faults to be treated），方立能治功德之門（then one can establish the door of merit that can cure）。則一切眾生所造過患（Then the faults created by all sentient beings），莫越身心（do not exceed body and mind）。若欲對治（If you want to counteract them），唯戒以慧（only with precepts and wisdom）。若修身戒（If one cultivates the precepts of the body），則戒急而妙行成（then the precepts are urgent and the wonderful practices are accomplished）；若修心慧（if one cultivates the wisdom of the mind），則乘急而真性顯（then the vehicle is urgent and the true nature is revealed）。故得乘戒兼急（Therefore, one can make both the vehicle and the precepts urgent），理行俱圓（both principle and practice are complete）。正助相資（The main and auxiliary support each other），方入宗鏡（then one enters the Zongjing）。內外朗鑒（Inside and outside are clearly reflected），一道清虛（one path is clear and empty）。如大涅槃經云（As the Maha Nirvana Sutra says）：複次不修身者（Furthermore, those who do not cultivate the body），不能觀身（cannot contemplate the body），雖無過咎（even if there is no fault）。
【English Translation】 English version: Cloud: The mind encompasses all dharmas. This means that not only the single thought of contemplating the Buddha arises from one's own mind, but also the myriad practices of Bodhisattvas and the essence and function of the Buddha-fruit do not depart from the mind. This also removes the error of false attachments. Some people argue that 'all dharmas are mind,' and 'letting it be is Buddhahood,' so 'driving and rushing through myriad practices, wouldn't that be in vain?' Now it is explained that although the mind is Buddha, it has long been obscured by worldly defilements. Therefore, myriad practices are used to increase cultivation, to make it clear and transparent. It only says that myriad practices arise from the mind; it doesn't say that not cultivating is correct. Moreover, all dharmas are mind; what harm does cultivation do to the mind? Therefore, it is said that rolling and unrolling, changing and transforming, are only where the mind is; longevity and brevity, gain and loss, are only governed by the mind. Therefore, the three hundred poems of the Book of Odes can be covered by one word; the five thousand teachings of Buddhism can be penetrated by one mind. This is truly the essential ferry for entering the Way, the profound mirror of practice. It truly means deeply discussing the Buddha's intent, subtly reaching the true emptiness. Bowing the head and raising the hand all enter the perfect cause; arising thoughts and initiating the mind are all the same as the original fruit. Digging the dry earth of ordinary beings, one sees the water spring of all Buddhas; pulling out the scorched sprouts of the Two Vehicles, one bears the fruit of permanence and bliss; transforming poison into sweet dew, turning curds into ghee; determining father and son and fully entrusting the family treasures, brushing away expedient traces and suddenly opening the treasure trove. Now what is recorded in the Zongjing Lu (The Record of the Source Mirror) only exhausts the orthodox lineage of the ancestral Buddhas. If you want to see the Way and practice, there is nothing outside of your own body and mind. As the verse in the Avatamsaka Sutra says: 'The body is the treasury of the true Dharma, the mind is the unobstructed lamp, illuminating the emptiness of all dharmas, this is called liberating sentient beings.' Therefore, know that the body is a gathering of dharmas, no dharma goes beyond my body-field; the mind is the light of wisdom, no wisdom leaves my mind-sea. If one is deluded, then the body is a gathering of suffering and the source of illness, the mind becomes the ignorant enemy thief. First, one must examine the traces of the faults to be treated, then one can establish the door of merit that can cure. Then the faults created by all sentient beings do not exceed body and mind. If you want to counteract them, only with precepts and wisdom. If one cultivates the precepts of the body, then the precepts are urgent and the wonderful practices are accomplished; if one cultivates the wisdom of the mind, then the vehicle is urgent and the true nature is revealed. Therefore, one can make both the vehicle and the precepts urgent, both principle and practice are complete. The main and auxiliary support each other, then one enters the Zongjing. Inside and outside are clearly reflected, one path is clear and empty. As the Maha Nirvana Sutra says: 'Furthermore, those who do not cultivate the body cannot contemplate the body, even if there is no fault.'
而常是怨。善男子。譬如男子。有怨常逐。伺求其便。智者覺已。繫心慎護。若不慎護。則為所害。一切眾生身亦如是。常以飲食。冷暖將養。若不如是將護守慎。即當散壞。善男子。如婆羅門奉事火天。常以香華。讚歎禮拜。供養奉事。期滿百年。若一觸時。尋燒人手。是火雖得如是供養。終無一念報事者恩。一切眾生亦復如是。雖于多年。以好香華瓔珞衣服。飲食臥具。病瘦醫藥。而供給之。若遇內外諸惡緣。即時滅壞。都不憶念往日供給衣服之恩。善男子。譬如有王。畜四毒蛇。置之一篋。以付一人。仰令瞻養。是四蛇中。誤一生瞋。則能害人。是人恐怖。常求飲食。隨時守護。一切眾生四大毒蛇。亦復如是。若一大嗔則能壞身。善男子。如人久病。應當至心求醫療治。若不勤求必死不疑。一切眾生身亦如是。常應攝心。不令放逸。若放逸者。則便滅壞。善男子。譬如壞瓶。不耐風雨。打擲椎壓。一切眾生身亦如是。不耐飢渴寒熱風雨。打擊惡罵。善男子。如癰未熟。常當善護。不令人觸。設有觸者。則大苦痛。一切眾生身亦如是。善男子。如騾懷妊。自害其軀。一切眾生身亦如是。內有風冷。身則受苦。善男子。譬如芭蕉。生實則枯。一切眾生身亦如是。善男子。亦如芭蕉。內無堅實。一切眾生身亦如是。善
【現代漢語翻譯】 現代漢語譯本 總是充滿怨恨。善男子，譬如有一個人，總有仇敵跟隨著他，伺機尋找機會加害。聰明人覺察到這種情況后，就會約束自己的心，謹慎地加以防備。如果不謹慎防備，就會被仇敵所害。一切眾生的身體也是這樣，需要經常用飲食、冷暖來調養。如果不能像這樣加以保護和謹慎對待，身體就會散壞。 善男子，比如婆羅門（Brahman，古印度祭司）供奉火天（Agni，火神），經常用香花讚歎禮拜，供養侍奉，期望滿一百年。如果（火）稍微觸碰到（人），就會燒傷人的手。這火雖然得到這樣的供養，最終也不會有一念報答侍奉者的恩情。一切眾生也是這樣，雖然多年來用好的香花、瓔珞、衣服、飲食、臥具、生病時的醫藥來供給身體，如果遇到內外各種惡劣的因緣，就會立刻滅壞，完全不記得往日供給衣服的恩情。 善男子，譬如有一個國王，養了四條毒蛇，放在一個箱子里，交給一個人，命令他餵養。這四條蛇中，如果有一條生起嗔恨心，就能傷害人。這個人感到恐懼，經常尋找食物，隨時守護它們。一切眾生的四大（地、水、火、風）毒蛇也是這樣，如果有一大（種）嗔恨，就能破壞身體。 善男子，比如一個人久病，應當至誠懇切地尋求醫療救治。如果不勤奮尋求，必定會死亡無疑。一切眾生的身體也是這樣，應當經常收攝心念，不放縱。如果放縱，就會滅壞。 善男子，譬如一個破瓶子，經不起風雨、打擊、捶打和擠壓。一切眾生的身體也是這樣，經不起飢餓、口渴、寒冷、炎熱、風雨、打擊和惡罵。 善男子，比如癰（yōng，毒瘡）還沒有成熟，應當經常好好保護，不讓人觸碰。如果有人觸碰，就會非常痛苦。一切眾生的身體也是這樣。 善男子，比如騾子懷了孕，會傷害自己的身體。一切眾生的身體也是這樣，體內有風寒，身體就會受苦。 善男子，譬如芭蕉樹，結了果實就會枯萎。一切眾生的身體也是這樣。 善男子，也像芭蕉樹一樣，內部沒有堅實的東西。一切眾生的身體也是這樣。善
【English Translation】 English version And is always resentment. Good man, for example, a man has an enemy who constantly follows him, seeking an opportunity to harm him. A wise man, realizing this, will restrain his mind and guard against it carefully. If he does not guard against it carefully, he will be harmed by the enemy. The body of all sentient beings is also like this, requiring constant nourishment with food, drink, warmth, and coolness. If it is not protected and treated with care in this way, it will disintegrate. Good man, for example, a Brahman (Brahman, ancient Indian priest) worships the fire deity (Agni, god of fire), constantly praising and bowing with incense and flowers, offering service, hoping for a hundred years. If the (fire) slightly touches (a person), it will burn the person's hand. Although this fire receives such offerings, it will ultimately not have a single thought of repaying the kindness of the one who serves it. All sentient beings are also like this, although for many years they are provided with good incense, flowers, necklaces, clothes, food, bedding, and medicine when sick, if they encounter various adverse internal and external conditions, they will immediately perish, completely forgetting the kindness of the clothes provided in the past. Good man, for example, a king keeps four poisonous snakes in a box and entrusts them to a person, ordering him to feed them. Among these four snakes, if one develops anger, it can harm the person. This person is afraid and constantly seeks food, guarding them at all times. The four great elements (earth, water, fire, wind) poisonous snakes of all sentient beings are also like this, if there is a great (kind of) anger, it can destroy the body. Good man, for example, a person who has been sick for a long time should sincerely seek medical treatment. If he does not diligently seek it, he will surely die. The body of all sentient beings is also like this, one should constantly restrain the mind and not be lax. If one is lax, it will perish. Good man, for example, a broken bottle cannot withstand wind and rain, blows, hammering, and pressure. The body of all sentient beings is also like this, it cannot withstand hunger, thirst, cold, heat, wind, rain, blows, and curses. Good man, for example, a carbuncle (yōng, a boil) that is not yet ripe should be carefully protected, not allowing anyone to touch it. If someone touches it, it will be very painful. The body of all sentient beings is also like this. Good man, for example, a mule that is pregnant will harm its own body. The body of all sentient beings is also like this, if there is wind-cold inside, the body will suffer. Good man, for example, a banana tree will wither when it bears fruit. The body of all sentient beings is also like this. Good man, also like a banana tree, there is nothing solid inside. The body of all sentient beings is also like this. Good
男子。如蛇鼠狼。各各相於常生怨心。眾生四大。亦復如是。善男子。譬如鵝王。不樂冢墓。菩薩亦爾。于身冢墓。亦不貪樂。善男子。如栴陀羅。七世相繼。不捨其業。是故為人之所輕賤。是身種子。亦復如是。種子精血。究竟不凈。以不凈故。諸佛菩薩之所輕訶。善男子。是身不如魔羅耶山。生於栴檀。亦不能生優缽羅華。分陀利華。瞻婆羅華。摩利迦華。婆師迦華。九孔常漏膿血不凈。生處臭穢。醜陋可惡。常與諸蟲共在一處。善男子。譬如世間。雖有上妙清凈園林。死屍至中。則為不凈。眾共舍之。不生愛著。色界亦爾。雖復凈妙。以有身故。諸佛菩薩。悉共舍之。善男子。若有不能作如是觀。不名修身。不修戒者。善男子。若不能觀。戒是一切善法梯隥。亦是一切善法根本。如地悉是一切樹木。所生之本。戒是諸善根之導首也。如彼商主導諸商人。戒是一切善法勝幢。如天帝釋所立勝幢。戒能永斷一切惡業。及三惡道。能療惡病。猶如藥樹。戒是生死險道資糧。戒是摧結惡賊鎧仗。戒是滅結毒蛇良咒。戒是度惡業行橋樑。若有不能如是觀者。名不修戒。不修心者。不能觀心輕躁動轉。難捉難調。馳騁奔逸。如大惡象。唸唸迅速。如彼電光。躁擾不住。猶如獼猴。如幻如焰。乃是一切諸惡根本。五欲難滿。如
【現代漢語翻譯】 現代漢語譯本： 『善男子，比如蛇、老鼠、豺狼，各自之間常常懷有怨恨之心。眾生的四大（地、水、火、風），也是如此。』 『善男子，譬如鵝王，不喜歡居住在墳墓中。菩薩也是這樣，對於這個身體的墳墓，也不貪戀。』 『善男子，比如旃陀羅（賤民），七世相繼從事賤業，不肯捨棄。因此被人輕賤。這個身體的種子，也是如此。種子是精血，終究是不乾淨的。因為不乾淨的緣故，諸佛菩薩都輕視呵責它。』 『善男子，這個身體不如摩羅耶山（出產香木的山），即使生長栴檀（香木），也不能生長優缽羅華（藍色蓮花）、分陀利華（白色蓮花）、瞻婆羅華（金色蓮花）、摩利迦華（茉莉花）、婆師迦華（夜香樹）。九個孔竅常常流出膿血等不乾淨的東西，出生之處臭穢不堪，醜陋可憎，常常與各種蟲子共處一地。』 『善男子，譬如世間，即使有上等美妙清凈的園林，一旦有死屍進入其中，就會變得不乾淨，大家都捨棄它，不生愛戀。身體也是如此，即使再清凈美妙，因為有身體的緣故，諸佛菩薩都捨棄它。』 『善男子，如果有人不能作這樣的觀想，就不能稱為修身，也不能稱為修戒。』 『善男子，如果不能觀想，戒是一切善法的階梯，也是一切善法的根本，如同大地是所有樹木生長的根本。戒是所有善根的引導者，如同商隊首領引導商人。戒是一切善法的殊勝旗幟，如同天帝釋（帝釋天）所豎立的旗幟。戒能永遠斷除一切惡業以及三惡道（地獄、餓鬼、畜生），能治療惡病，猶如藥樹。戒是生死險道的資糧，戒是摧毀煩惱惡賊的鎧甲兵器，戒是滅除煩惱毒蛇的良藥咒語，戒是度過惡業之行的橋樑。如果有人不能這樣觀想，就不能稱為修戒。』 『不修心的人，不能觀想心輕浮躁動，難以捉摸調伏，奔馳放逸，如同大惡象。念頭迅速，如同閃電的光芒，躁動不安，猶如獼猴，如幻如焰，乃是一切罪惡的根本，五欲（財、色、名、食、睡）難以滿足，如同...
【English Translation】 English version: 『Good man, it is like snakes, rats, and wolves, each constantly harboring resentment towards the others. The four elements (earth, water, fire, and wind) of sentient beings are also like this.』 『Good man, just as the goose king does not delight in tombs, so too do Bodhisattvas not crave or delight in the tomb of the body.』 『Good man, like a Chandalas (outcastes), who continue their lowly work for seven generations without abandoning it, and are therefore despised by people, so too is the seed of this body. The seed is semen and blood, which are ultimately impure. Because of this impurity, all Buddhas and Bodhisattvas despise and rebuke it.』 『Good man, this body is not like the Malaya Mountains (mountains producing fragrant wood), which, even if they produce sandalwood, cannot produce Utpala flowers (blue lotus), Pundarika flowers (white lotus), Champaka flowers (golden lotus), Mallika flowers (jasmine), or Vasika flowers (night-blooming jasmine). The nine orifices constantly leak impure things like pus and blood. The place of birth is foul and disgusting, ugly and hateful, and constantly shares a space with various insects.』 『Good man, just as in the world, even if there is a supremely wonderful and pure garden, if a corpse enters it, it becomes impure, and everyone abandons it, not generating any attachment. The body is also like this; even if it is pure and wonderful, because it has a body, all Buddhas and Bodhisattvas abandon it.』 『Good man, if someone cannot cultivate such contemplation, they cannot be called a cultivator of the body, nor can they be called a cultivator of precepts.』 『Good man, if one cannot contemplate, precepts are the ladder to all good dharmas, and also the root of all good dharmas, just as the earth is the root from which all trees grow. Precepts are the guide of all good roots, like a merchant leader guiding merchants. Precepts are the supreme banner of all good dharmas, like the victorious banner erected by Sakra (Indra). Precepts can permanently cut off all evil karma and the three evil paths (hell, hungry ghosts, animals), and can cure evil diseases, like a medicinal tree. Precepts are the provisions for the perilous path of samsara, precepts are the armor and weapons to destroy the evil thieves of afflictions, precepts are the good medicine and mantra to extinguish the poisonous snakes of afflictions, precepts are the bridge to cross over the path of evil karma. If someone cannot contemplate in this way, they cannot be called a cultivator of precepts.』 『One who does not cultivate the mind cannot contemplate the mind's lightness, restlessness, and agitation, its difficulty to grasp and tame, its running and galloping like a great evil elephant. Thoughts are rapid, like the flash of lightning, restless and unstable, like a monkey, like an illusion or a mirage, and are the root of all evils. The five desires (wealth, sex, fame, food, and sleep) are difficult to satisfy, like...
火獲薪。亦如大海。吞受眾流。如曼陀山。草木滋多。不能觀察生死虛妄。[耳*完]惑致患。如魚吞鉤。常先引導。諸業隨從。猶如貝母引導諸子。貪著五欲。不樂涅槃。如駝食蜜乃至於死。不顧芻草。深著現樂。不觀後過。如牛貪苗不懼杖楚。馳騁周遍二十五有。猶如疾風吹兜羅毦。所不應求。求無厭足。如無智人求無熱火。常樂生死。不樂解脫。如稔婆蟲樂稔婆樹。迷惑愛著生死臭穢。猶如獄囚樂獄卒女。亦如廁豬樂處不凈。若有不能如是觀者。名不修心。不修慧者。不觀智慧有大勢力。如金翅鳥。能壞惡業。壞無明暗。猶如日光。能拔陰樹。如水漂物。焚燒邪見。猶如猛火。慧是一切善法根本。佛菩薩母之種子也。若有不能如是觀者。名不修慧。乃至若有修集身戒心慧。如上所說。能觀諸法。同如虛空。不見智慧。不見智者。不見愚癡。不見愚者。不見修集。及修集者。是名智者。如是之人。則能修集身戒心慧。是人能令地獄果報。現世輕受。是人設作極重惡業。思惟觀察。能令輕微。作是念言。我業雖重。不如善業。譬如㲲華雖復百斤。終不能敵真金一兩。如恒河中投一升鹽。水無鹹味。飲者不覺。如巨富者。雖多負人千萬寶物。無能繫縛令其受苦。如大香象。能壞鐵鎖自在而去。智慧之人。亦復如是。然
上雖觀身不凈。為破凡夫執此毒身以為苦本。不種菩提之果。唯陷五欲之泥。不能自利兼他。所以訶破。若乃假茲業跡。以續正因。不入煩惱大海之中。難求覺寶。非處塵勞糞壤之地。奚生凈華。是以華嚴經云。不厭生死苦。方成普賢行。又如大寶積經云。佛告優波離。聲聞乘人。乃至。不應起於一念更受後身。是名聲聞持清凈戒。然于菩薩。名大破戒。乃至菩薩摩訶薩修行大乘。能于無量阿僧祇劫。堪忍受身。不生厭患。是名菩薩持清凈戒。于聲聞乘。名大破戒。今宗鏡所錄。總諸大乘經了義妙旨。只為悟宗行菩薩道故。闡觀音普門之慧。跡任方圓。入普賢無盡之宗。運心無際。
宗鏡錄卷第三十二
丁未歲分司大藏都監雕造 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第三十三
慧日永明寺主智覺禪師延壽集
夫道無可修。法無可問。才悟大旨。萬事俱休。故云言語道斷。心行處滅。既云宗鏡。何乃廣引身戒心慧之文。法華經云。三藏學者。尚不許親近。既違大乘之經教。何成後學之信門。
答。經中所斥三藏學者。即是小乘戒定慧。戒則但持身口。斷四住枝葉之病苗。定則形同枯木。絕現外威儀之妙用。慧則唯證偏空。失中道不空之圓理
【現代漢語翻譯】 現代漢語譯本： 雖然（菩薩）觀察身體是不清凈的，這是爲了破除凡夫執著這個充滿毒素的身體，認為它是痛苦的根源，不種下菩提（bodhi，覺悟）的果實，只陷入五欲（five desires，色、聲、香、味、觸）的泥潭，不能自利利他。所以要呵斥破除這種執著。如果能夠憑藉這些業的痕跡，來延續正因，那麼即使不進入煩惱的大海之中，也難以尋找到覺悟的珍寶；不在塵勞糞壤之地，又怎麼能生出清凈的蓮花呢？因此《華嚴經》（Avatamsaka Sutra）說：『不厭惡生死的痛苦，才能成就普賢（Samantabhadra）的行愿。』又如《大寶積經》（Maharatnakuta Sutra）說：佛告訴優波離（Upali）：『聲聞乘（Sravakayana）的人，乃至不應該生起一念想要再次受生的念頭，這叫做聲聞持清凈戒。然而對於菩薩（Bodhisattva）來說，這叫做大破戒。』乃至菩薩摩訶薩（Bodhisattva-Mahasattva）修行大乘（Mahayana），能夠在無量阿僧祇劫（asamkhya kalpas，無數劫）中，堪能忍受受生，不生厭患，這叫做菩薩持清凈戒，對於聲聞乘來說，這叫做大破戒。』現在《宗鏡錄》（Zongjing Lu）所收錄的，總括了各大乘經典了義的精妙旨意，只是爲了領悟宗門，行菩薩道，所以才闡揚觀音（Avalokitesvara）普門示現的智慧，行跡隨方圓而任運自如，進入普賢無盡的宗門，運用心念沒有邊際。
《宗鏡錄》卷第三十二
丁未年分司大藏都監雕造 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第三十三
慧日永明寺住持智覺禪師延壽 輯
道本來就無可修，法本來就無可問，一旦領悟了大旨，萬事就都停止了。所以說言語的道路斷絕，心念的行處滅盡。既然名為《宗鏡》，為什麼還要廣泛引用身戒心慧的文字呢？《法華經》（Lotus Sutra）說：『三藏（Tripitaka）學者，尚且不許親近。』既然違背了大乘的經教，又怎麼能成為後學者的信仰之門呢？
回答：經中所斥責的三藏學者，就是小乘（Hinayana）的戒定慧。戒律只是持守身口，斷除四住地（four abodes of clinging）枝葉的病苗；禪定則形同枯木，斷絕了外在威儀的妙用；智慧則只是證悟了偏空的道理，失去了中道不空的圓滿真理。
【English Translation】 English version: Although (a Bodhisattva) observes the body as impure, this is to break the attachment of ordinary people who cling to this poisonous body, considering it the root of suffering, not planting the seeds of bodhi (enlightenment), only sinking into the mire of the five desires (rupa, sabda, gandha, rasa, sparsa), unable to benefit themselves and others. Therefore, this attachment must be rebuked and broken. If one can rely on these traces of karma to continue the right cause, then even without entering the ocean of afflictions, it is difficult to find the treasure of enlightenment; without being in the dusty and filthy land, how can pure lotus flowers grow? Therefore, the Avatamsaka Sutra says: 'Not being averse to the suffering of birth and death, one can then accomplish the vows of Samantabhadra.' Furthermore, as the Maharatnakuta Sutra says: The Buddha told Upali: 'Those of the Sravakayana (Vehicle of Hearers) should not even give rise to a single thought of wanting to be reborn again; this is called Sravakas upholding the pure precepts. However, for a Bodhisattva, this is called a great transgression.' Furthermore, a Bodhisattva-Mahasattva practicing the Mahayana (Great Vehicle) is able to endure rebirth for immeasurable asamkhya kalpas (countless eons), without giving rise to aversion; this is called a Bodhisattva upholding the pure precepts; for the Sravakayana, this is called a great transgression.' Now, what is recorded in the Zongjing Lu (Record of the Source Mirror) summarizes the profound and subtle meanings of the definitive teachings of the major Mahayana sutras, solely for the purpose of understanding the essence of the school and practicing the Bodhisattva path. Therefore, it elucidates the wisdom of Avalokitesvara's universal manifestation, with traces that are freely adaptable to circumstances, entering the inexhaustible school of Samantabhadra, and employing the mind without limit.
Zongjing Lu, Volume 32
Carved by the Great Treasury Directorate in the Dingwei Year Taisho Tripitaka, Volume 48, No. 2016, Zongjing Lu
Zongjing Lu, Volume 33
Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yongming Temple
The Tao is originally beyond cultivation, and the Dharma is originally beyond questioning. Once the great principle is understood, all matters cease. Therefore, it is said that the path of language is cut off, and the realm of mental activity is extinguished. Since it is named 'Source Mirror,' why then are the texts on body, precepts, mind, and wisdom widely cited? The Lotus Sutra says: 'Scholars of the Tripitaka are not even allowed to be approached.' Since it violates the teachings of the Mahayana sutras, how can it become the gate of faith for later learners?
Answer: The scholars of the Tripitaka criticized in the sutra are those of the Hinayana's precepts, concentration, and wisdom. Precepts only maintain the body and speech, cutting off the diseased sprouts of the four abodes of clinging; concentration is like a withered tree, severing the wonderful function of external demeanor; wisdom only realizes the principle of partial emptiness, losing the complete truth of the Middle Way that is not empty.
。故稱貧所樂法。墮下劣之乘。為凈名所訶。是愚人之法。今此圓宗定慧。尚不同大乘初教無相之空。及大乘別教偏圓之理。豈與三藏灰斷定慧之所論乎。此宗鏡錄戒定慧。乃至一事一行。一一皆入法界。具無邊德。是無盡宗趣。性起法門。無礙圓通。實不思議。如臺教云。如鏡有像。瓦礫不現。中具諸相。但空即無。微妙凈法身。具相三十二。觀和尚云。凡聖交徹。即凡心而見佛心。理事雙修。依本智而求佛智。古德釋云。禪宗失意之徒。執理迷事。云性本具足。何假修求。但要亡情。即真佛自現。法學之輩。執事迷理。何須孜孜修習理法。合之雙美。離之兩傷。理行雙修。以彰圓妙。休心絕念名理行。興功涉有名事行。依本智者。本覺智。此是因智。此虛明不昧名智。成前理行。亡情顯理。求佛智者。即無障礙解脫智。此是果智。約圓明決斷為智。成前事行。以起行成果故。此則體性同故。所以依之。相用異故。所以求之。但求相用。不求體性。前亡情理行。即是除染緣起以顯體性。興功事行。即是發凈。緣起以成相用。無相宗云。如上所說。相用可然。但依本智。情亡則相用自顯。以本具故。何須特爾起於事行。圓宗云。性詮本具。亡情之時。但除染分相用。自顯真體者無事行。彼起凈分相用。無因得生。如金
【現代漢語翻譯】 因此被稱為貧乏者所喜愛的法門。墮入下劣的乘（Hinayana，小乘）。被維摩詰（Vimalakirti）所呵斥，是愚人的法門。如今這圓融宗的定慧，尚且不同於大乘初教的無相之空，以及大乘別教偏圓之理。又怎麼能與三藏（Tripitaka）灰身滅智的定慧相提並論呢？這《宗鏡錄》所說的戒定慧，乃至一事一行，都一一進入法界（Dharmadhatu），具足無邊的功德，是無盡的宗趣，性起法門（the doctrine of the origination of all things from the self-nature of the Tathagata），無礙圓通，實在不可思議。如天臺教（Tiantai school）所說：『如鏡子有影像，瓦礫不會顯現，鏡中具足各種影像，但鏡子本身是空無所有的。』微妙清凈的法身（Dharmakaya），具足三十二相。觀和尚說：『凡夫與聖人相互交融，即在凡夫心中見到佛心；理事雙修，依靠本有的智慧而求得佛的智慧。』古德解釋說：『禪宗（Zen school）失去意旨的人，執著于理而迷惑於事，說自性本來具足，何必修求？只要去除情慾，真佛自然顯現。法相宗（Dharmalaksana school）的人，執著於事而迷惑于理，認為何須勤勤懇懇地修習理法？』合在一起則雙美，分開則兩傷。理事雙修，才能彰顯圓融的妙處。休止妄心，斷絕妄念，名為理行；興功作法，涉及有相，名為事行。依靠本智，即本覺智，這是因地的智慧。這虛明不昧的覺性名為智，成就前面的理行。去除情慾而顯現真理，求佛智，即無障礙解脫智，這是果地的智慧。從圓滿明澈的角度決斷為智，成就前面的事行。因為發起修行才能成就果報，所以體性相同，因此依靠它；相用不同，因此求取它。只求相用，不求體性，前面的去除情慾的理行，就是去除染污的因緣而顯現體性；興功的事行，就是發起清凈的因緣而成就相用。無相宗（Nirakara school）說：『如上所說，相用可以理解，但依靠本智，情慾去除，相用自然顯現，因為本來具足，何須特別地發起事行？』圓宗（Perfect Teaching）說：『自性詮釋本來具足，去除情慾的時候，只是去除染污的相用，真如本體自然顯現，沒有事行，那麼發起清凈的相用，沒有原因怎麼能產生呢？』比如金子 English version: Therefore, it is called the Dharma (law) that the poor delight in. Falling into the inferior vehicle (Hinayana), it is rebuked by Vimalakirti (Pure Name), and is the Dharma of fools. Now, the Samadhi (concentration) and Prajna (wisdom) of this Perfect School are not even the same as the emptiness of no-form in the initial teachings of the Mahayana, nor the partial and complete principles of the Distinct Teaching of the Mahayana. How can they be compared to the Samadhi and Prajna discussed by the Sravakas (hearers) of the Tripitaka (Three Baskets) who extinguish their bodies and minds? The precepts, Samadhi, and Prajna mentioned in this 'Zong Jing Lu' (Record of the Source Mirror), even a single matter or action, all enter the Dharmadhatu (Dharma Realm), possessing boundless virtues. It is an inexhaustible doctrine, the Dharma-gate of nature-origination (the doctrine of the origination of all things from the self-nature of the Tathagata), unobstructed and perfectly interpenetrating, truly inconceivable. As the Tiantai school (Tiantai school) says: 'Like a mirror having images, tiles and pebbles do not appear. It contains all kinds of images, but it is empty.' The subtle and pure Dharmakaya (Dharma body) possesses the thirty-two marks. Master Guan said: 'The ordinary and the holy interpenetrate, seeing the Buddha-mind through the ordinary mind; principle and practice are cultivated together, seeking the Buddha-wisdom based on the original wisdom.' An ancient master explained: 'Those who have lost the meaning of Zen (Zen school) cling to principle and are deluded about practice, saying that the self-nature is originally complete, so why cultivate? Just eliminate emotions, and the true Buddha will naturally appear.' Those of the Dharmalaksana school (Dharmalaksana school) cling to practice and are deluded about principle, thinking why diligently cultivate the principles of Dharma? Combining them is doubly beautiful, separating them is doubly harmful. Principle and practice should be cultivated together to manifest the perfection of the round. Ceasing the mind and cutting off thoughts is called principle-practice; engaging in meritorious deeds and involving forms is called practice-practice. Relying on original wisdom is the wisdom of original enlightenment, which is the wisdom of the cause. This clear and unconfused awareness is called wisdom, which accomplishes the preceding principle-practice. Eliminating emotions and revealing principle, seeking Buddha-wisdom is the unobstructed liberation-wisdom, which is the wisdom of the fruit. Judging from the perspective of perfect clarity and decisiveness is wisdom, which accomplishes the preceding practice-practice. Because initiating practice leads to the accomplishment of fruition, the essence is the same, so we rely on it; the characteristics and functions are different, so we seek it. Only seeking the characteristics and functions, not seeking the essence, the preceding principle-practice of eliminating emotions is eliminating defiled conditions to reveal the essence; the practice-practice of engaging in meritorious deeds is initiating pure conditions to accomplish the characteristics and functions. The Nirakara school (Nirakara school) says: 'As mentioned above, the characteristics and functions are understandable, but relying on original wisdom, when emotions are eliminated, the characteristics and functions will naturally appear, because they are originally complete, so why specially initiate practice-practice?' The Perfect Teaching (Perfect Teaching) says: 'The nature-explanation is originally complete, when eliminating emotions, only the defiled characteristics and functions are eliminated, and the true essence will naturally appear. Without practice-practice, then initiating pure characteristics and functions, how can they arise without a cause?' For example, gold.
【English Translation】 Therefore, it is called the Dharma (law) that the poor delight in. Falling into the inferior vehicle (Hinayana), it is rebuked by Vimalakirti (Pure Name), and is the Dharma of fools. Now, the Samadhi (concentration) and Prajna (wisdom) of this Perfect School are not even the same as the emptiness of no-form in the initial teachings of the Mahayana, nor the partial and complete principles of the Distinct Teaching of the Mahayana. How can they be compared to the Samadhi and Prajna discussed by the Sravakas (hearers) of the Tripitaka (Three Baskets) who extinguish their bodies and minds? The precepts, Samadhi, and Prajna mentioned in this 'Zong Jing Lu' (Record of the Source Mirror), even a single matter or action, all enter the Dharmadhatu (Dharma Realm), possessing boundless virtues. It is an inexhaustible doctrine, the Dharma-gate of nature-origination (the doctrine of the origination of all things from the self-nature of the Tathagata), unobstructed and perfectly interpenetrating, truly inconceivable. As the Tiantai school (Tiantai school) says: 'Like a mirror having images, tiles and pebbles do not appear. It contains all kinds of images, but it is empty.' The subtle and pure Dharmakaya (Dharma body) possesses the thirty-two marks. Master Guan said: 'The ordinary and the holy interpenetrate, seeing the Buddha-mind through the ordinary mind; principle and practice are cultivated together, seeking the Buddha-wisdom based on the original wisdom.' An ancient master explained: 'Those who have lost the meaning of Zen (Zen school) cling to principle and are deluded about practice, saying that the self-nature is originally complete, so why cultivate? Just eliminate emotions, and the true Buddha will naturally appear.' Those of the Dharmalaksana school (Dharmalaksana school) cling to practice and are deluded about principle, thinking why diligently cultivate the principles of Dharma? Combining them is doubly beautiful, separating them is doubly harmful. Principle and practice should be cultivated together to manifest the perfection of the round. Ceasing the mind and cutting off thoughts is called principle-practice; engaging in meritorious deeds and involving forms is called practice-practice. Relying on original wisdom is the wisdom of original enlightenment, which is the wisdom of the cause. This clear and unconfused awareness is called wisdom, which accomplishes the preceding principle-practice. Eliminating emotions and revealing principle, seeking Buddha-wisdom is the unobstructed liberation-wisdom, which is the wisdom of the fruit. Judging from the perspective of perfect clarity and decisiveness is wisdom, which accomplishes the preceding practice-practice. Because initiating practice leads to the accomplishment of fruition, the essence is the same, so we rely on it; the characteristics and functions are different, so we seek it. Only seeking the characteristics and functions, not seeking the essence, the preceding principle-practice of eliminating emotions is eliminating defiled conditions to reveal the essence; the practice-practice of engaging in meritorious deeds is initiating pure conditions to accomplish the characteristics and functions. The Nirakara school (Nirakara school) says: 'As mentioned above, the characteristics and functions are understandable, but relying on original wisdom, when emotions are eliminated, the characteristics and functions will naturally appear, because they are originally complete, so why specially initiate practice-practice?' The Perfect Teaching (Perfect Teaching) says: 'The nature-explanation is originally complete, when eliminating emotions, only the defiled characteristics and functions are eliminated, and the true essence will naturally appear. Without practice-practice, then initiating pure characteristics and functions, how can they arise without a cause?' For example, gold.
中雖有眾器。除礦但能顯金。若不施功造作。無因得成其器。豈金出礦已。不造不作。自然得成於器。若亡情則不假事行。佛令具修。豈不虛勞學者。是以八地已能離念。佛勸方令起於事行。知由離念不了。所以經頌云。法性真常離心念。二乘於此亦能得。不以此故為世尊。但以甚深無礙智。此勸皆是事行故。是知果佛。須性相具足。因行。必須事理雙修。依本智如得金。修理行如去礦。修事行如造作。求佛智如成器也。又華嚴演義云。若執禪者。則依本智性。無作無修。鏡本自明。不拂不瑩。若執法者。須起事行求依他勝緣以成己德。併爲偏執。故辯雙行。依本智者。約理。無漏智性本具足故。而求佛智者。約事。無所求中吾故求之。心鏡本凈。久翳塵勞。恒沙性德。並埋塵沙煩惱。是故須以隨順法性。無慳貪等。修檀等六波羅蜜故。諸佛已證。我未證故。又理不礙事。不妨求故。事不礙理。求無求故。若此之修。修即無修。為真修矣。如上開示。本末無遺。理備行周。因圓果滿。可謂其車高廣。又多僕從而侍衛之。方能入此。一乘。歸於宗鏡。若初心入已。須冥合真空。唯在心行。非從口說。直下步步著力。唸唸相應。如大死人。永絕余想。若非懇志。曷稱丈夫。但有虛言。終成自誑。如天臺拾得頌公。東陽海水
【現代漢語翻譯】 現代漢語譯本：即使有各種各樣的器具，只有採礦才能顯現黃金。如果不加以製造，就沒有辦法使它成為器具。難道黃金從礦里出來后，不經過製造，就能自然成為器具嗎？如果斷絕了情感，就不需要任何行為。佛陀卻讓人全面修行，這難道不是讓學者白費力氣嗎？因此，八地菩薩已經能夠遠離妄念，佛陀卻勸他們開始行動。這是因為僅僅遠離妄念還不夠。所以經文偈頌說：『法性真常，離心念，二乘（聲聞乘和緣覺乘）於此亦能得。不以此故為世尊，但以甚深無礙智。』這些勸導都是關於行動的。由此可知，果位的佛陀，必須具備自性和現象兩方面的圓滿。因地的修行，必須事和理雙修。依靠本有的智慧，就像得到了黃金；修理行，就像去除礦石；修行事行，就像製造器具；追求佛的智慧，就像成就器具一樣。此外，《華嚴演義》中說：如果執著于禪定，那就是依靠本有的智慧自性，無作無修，就像鏡子本來就是明亮的，不用拂拭擦拭。如果執著於法相，就必須發起事行，尋求依他勝緣來成就自己的功德。這兩種都是片面的執著，所以要辯證地雙管齊下。依靠本有智慧的人，是從理上來說，無漏的智慧自性本來就具足。而追求佛的智慧的人，是從事上來說，在無所求之中，我仍然要追求它。心鏡本來是清凈的，只是被塵勞遮蔽了很久，恒河沙數般的自性功德，都被埋沒在塵沙般的煩惱之中。所以必須以隨順法性的方式，不慳吝貪婪等等，修習佈施等六波羅蜜。諸佛已經證得了，我還沒有證得。而且，理不妨礙事，不妨礙追求；事不妨礙理，追求就是無所求。如果這樣修行，修行就是無修，才是真正的修行。如上所述，本末都已開示，沒有遺漏。理備行周，因圓果滿。可以說，只有車子高大寬廣，又有許多僕人侍衛，才能進入這一乘，歸於宗鏡。如果初心已經進入，就必須冥合真空，只在心行上下功夫，不是用口說。直接一步一個腳印地努力，唸唸相應，就像一個已經死去的人，永遠斷絕了其他的想法。如果不是真心實意，怎麼能稱得上是大丈夫呢？如果只是空話，最終只會自欺欺人。就像天臺山的拾得和尚頌揚公，東陽的海水一樣。 English version: Even though there are various instruments, only mining can reveal gold. If it is not manufactured, there is no way to make it into an instrument. Could it be that after gold comes out of the mine, without being manufactured, it can naturally become an instrument? If emotions are extinguished, no action is needed. However, the Buddha instructs to cultivate comprehensively. Isn't this making scholars work in vain? Therefore, the eighth-ground Bodhisattva is already able to be free from delusion, but the Buddha advises them to start taking action. This is because merely being free from delusion is not enough. Therefore, the sutra verse says: 'The Dharma-nature is true and constant, free from mind and thought. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can also attain this. Not for this reason are they called World Honored Ones, but because of their profound and unobstructed wisdom.' These exhortations are all about action. From this, it can be known that the Buddha of the fruition must possess both the completeness of self-nature and phenomena. The practice in the causal stage must cultivate both phenomena and principle. Relying on inherent wisdom is like obtaining gold; cultivating practice is like removing ore; cultivating action is like manufacturing instruments; seeking the wisdom of the Buddha is like accomplishing an instrument. Furthermore, the Huayan Yanyi says: If one is attached to meditation, then one relies on the inherent wisdom-nature, without action or cultivation, just like a mirror that is inherently bright, without needing to be wiped or polished. If one is attached to phenomena, one must initiate action, seeking reliance on other favorable conditions to accomplish one's own virtues. Both of these are one-sided attachments, so one must dialectically take both approaches. Those who rely on inherent wisdom are speaking from the perspective of principle, the uncontaminated wisdom-nature is inherently complete. And those who seek the wisdom of the Buddha are speaking from the perspective of phenomena, in the midst of not seeking, I still seek it. The mind-mirror is inherently pure, but it has been obscured by the dust of labor for a long time, and the virtues of self-nature, as numerous as the sands of the Ganges, are buried in the afflictions like dust and sand. Therefore, one must cultivate the Six Perfections, such as generosity, without stinginess or greed, in accordance with the Dharma-nature. The Buddhas have already attained it, but I have not yet attained it. Moreover, principle does not hinder phenomena, it does not hinder seeking; phenomena does not hinder principle, seeking is non-seeking. If one cultivates in this way, cultivation is non-cultivation, and it is true cultivation. As explained above, the root and the branch have been revealed, without omission. Principle is complete and practice is thorough, the cause is perfect and the fruit is fulfilled. It can be said that only when the cart is tall and wide, and there are many servants and attendants to guard it, can one enter this One Vehicle and return to the Zongjing. If the initial mind has already entered, one must merge with the empty nature, and only put effort into the actions of the mind, not with words. Directly, step by step, put forth effort, with every thought corresponding, like a dead person, forever cutting off other thoughts. If one is not sincere, how can one be called a great person? If there are only empty words, one will ultimately deceive oneself. Like the monk Shide of Tiantai Mountain praising Duke, the seawater of Dongyang.
【English Translation】 Even though there are various instruments, only mining can reveal gold. If it is not manufactured, there is no way to make it into an instrument. Could it be that after gold comes out of the mine, without being manufactured, it can naturally become an instrument? If emotions are extinguished, no action is needed. However, the Buddha instructs to cultivate comprehensively. Isn't this making scholars work in vain? Therefore, the eighth-ground Bodhisattva is already able to be free from delusion, but the Buddha advises them to start taking action. This is because merely being free from delusion is not enough. Therefore, the sutra verse says: 'The Dharma-nature is true and constant, free from mind and thought. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can also attain this. Not for this reason are they called World Honored Ones, but because of their profound and unobstructed wisdom.' These exhortations are all about action. From this, it can be known that the Buddha of the fruition must possess both the completeness of self-nature and phenomena. The practice in the causal stage must cultivate both phenomena and principle. Relying on inherent wisdom is like obtaining gold; cultivating practice is like removing ore; cultivating action is like manufacturing instruments; seeking the wisdom of the Buddha is like accomplishing an instrument. Furthermore, the Huayan Yanyi says: If one is attached to meditation, then one relies on the inherent wisdom-nature, without action or cultivation, just like a mirror that is inherently bright, without needing to be wiped or polished. If one is attached to phenomena, one must initiate action, seeking reliance on other favorable conditions to accomplish one's own virtues. Both of these are one-sided attachments, so one must dialectically take both approaches. Those who rely on inherent wisdom are speaking from the perspective of principle, the uncontaminated wisdom-nature is inherently complete. And those who seek the wisdom of the Buddha are speaking from the perspective of phenomena, in the midst of not seeking, I still seek it. The mind-mirror is inherently pure, but it has been obscured by the dust of labor for a long time, and the virtues of self-nature, as numerous as the sands of the Ganges, are buried in the afflictions like dust and sand. Therefore, one must cultivate the Six Perfections, such as generosity, without stinginess or greed, in accordance with the Dharma-nature. The Buddhas have already attained it, but I have not yet attained it. Moreover, principle does not hinder phenomena, it does not hinder seeking; phenomena does not hinder principle, seeking is non-seeking. If one cultivates in this way, cultivation is non-cultivation, and it is true cultivation. As explained above, the root and the branch have been revealed, without omission. Principle is complete and practice is thorough, the cause is perfect and the fruit is fulfilled. It can be said that only when the cart is tall and wide, and there are many servants and attendants to guard it, can one enter this One Vehicle and return to the Zongjing. If the initial mind has already entered, one must merge with the empty nature, and only put effort into the actions of the mind, not with words. Directly, step by step, put forth effort, with every thought corresponding, like a dead person, forever cutting off other thoughts. If one is not sincere, how can one be called a great person? If there are only empty words, one will ultimately deceive oneself. Like the monk Shide of Tiantai Mountain praising Duke, the seawater of Dongyang.
清。水清復見底。靈源流法泉。斫水刀無痕。我見頑愚士。燈心拄須彌。寸樵煮大海。足抹大地石。蒸沙成飯無。磨磚將為鏡。說食終不飽。直須著力行。恢恢大丈夫。堂堂六尺士。枉死埋冢下。可惜孤標物。龐居士詩云。讀經須解義。解義即修行。若依了義學。即入涅槃城。如其不解義。多見不如盲。尋文廣佔地。心牛不肯耕。田田總是草。稻從何處生。故知須在心行。忍力成就。忍有二種。一生忍。二法忍。若於法忍。觀行易成。以了唯心故。內外平等。如大智度論云。法忍者。于內六情不著。于外六塵不受。能於此二不作分別。何以故。內相如外。外相如內。二相俱不可得故。一相故。因緣合故。其實空故。一切法相常清凈故。何謂一切法相常清凈。以同遵一道故。所以華嚴疏云。一道甚深者。亦名一乘。佛佛皆同。一真道故。佛佛所乘。同觀心性。萬行齊修。自始至終。更無異徑。故為一道。
問。真心常住遍一切處者。即萬法皆真。云何而有四時生滅。
答。了真心不動故。則萬法不遷。即常住義。若見萬法遷謝。皆是妄心。以一切境界唯心妄動。心若不起。外境本空。以從識變故。若離心識。則尚無一法常住。豈況有萬法遷移。
問。如今現見。物像榮枯。時景代謝。如何微細披剝。
【現代漢語翻譯】 現代漢語譯本 清澈。水清澈見底。靈性的源泉流淌著佛法的甘泉。用刀砍水不會留下痕跡。我看到那些愚頑的人，就像用燈芯去支撐須彌山（佛教中的聖山），用一寸柴火去煮沸大海，用腳去抹平大地上的石頭，蒸沙子想要做成米飯是不可能的，用磚頭去打磨想要做成鏡子也是不可能的，光說食物的名字終究不能飽腹。必須真正努力去實踐修行。心胸寬廣，行為正直的大丈夫，堂堂正正的六尺之軀，如果枉然死去埋在墳墓下，真是可惜了這高潔的品格。龐居士的詩說：讀經必須理解其中的含義，理解含義就是修行。如果依照究竟的義理去學習，就能進入涅槃城（佛教中解脫的境界）。如果不能理解經文的含義，看得再多也如同盲人。只是在文字上廣泛地佔據篇幅，心中的牛卻不肯耕田。田地裡總是長滿雜草，稻子又從哪裡生長出來呢？所以要知道必須在心地上修行，忍辱的力量才能成就。忍有兩種：一生忍，二法忍。如果在法忍上下功夫，觀照修行就容易成就，因爲了解一切唯心所現的緣故，內外平等。如《大智度論》所說：『法忍者，對於內在的六根（眼、耳、鼻、舌、身、意）不執著，對於外在的六塵（色、聲、香、味、觸、法）不接受。能夠對於這內外二者不作分別。為什麼呢？因為內相如外相，外相如內相，二者都不可得，所以是一相。因為因緣和合的緣故，其實是空性的緣故，一切法的相狀本來就是清凈的緣故。』什麼是一切法的相狀本來就是清凈的呢？因為共同遵循唯一的道路的緣故。所以《華嚴疏》說：『一道甚深，也叫做一乘（佛教中唯一的解脫之道），諸佛都是相同的，因為是唯一的真如之道。諸佛所乘的，都是共同觀照心性，萬種修行一起進行，從始至終，更沒有其他的路徑，所以稱為一道。』 問：真心常住，遍及一切處，那麼萬法都應該是真實的，為什麼會有四季的生滅變化呢？ 答：瞭解真心是不動搖的，那麼萬法就不會遷變，這就是常住的意義。如果看到萬法遷變衰謝，那都是妄心所見。因為一切境界都是心識妄動所顯現的。心如果不動，外在的境界本來就是空性的，因為是從心識變化而來的緣故。如果離開了心識，那麼尚且沒有一法是常住的，更何況有萬法的遷移變化呢？ 問：如今親眼所見，物體的形象有繁榮和枯萎，時節景像有更替代謝，如何才能細緻地分析辨別這些現象呢？
【English Translation】 English version Clear. The water is clear and the bottom is visible. The spiritual source flows with the spring of Dharma. A knife cannot leave a mark when cutting water. I see those stubborn and foolish people, like using a lamp wick to support Mount Sumeru (the sacred mountain in Buddhism), using an inch of firewood to boil the ocean, using feet to smooth the stones on the earth, trying to cook rice from sand is impossible, trying to make a mirror by grinding bricks is also impossible, merely talking about food will never satisfy hunger. One must truly strive to practice cultivation. A magnanimous and upright person, a dignified six-foot body, if dying in vain and buried under a tomb, it is a pity for this noble character. Layman Pang's poem says: 'Reading scriptures requires understanding the meaning, understanding the meaning is cultivation. If one learns according to the ultimate meaning, one can enter the city of Nirvana (the state of liberation in Buddhism). If one cannot understand the meaning of the scriptures, seeing more is like being blind. Merely occupying space extensively with words, the ox of the mind is unwilling to plow the field. The fields are always full of weeds, where will the rice grow from? Therefore, one must know that cultivation must be done in the mind, and the power of patience can be achieved. There are two kinds of patience: one is patience with life, and the other is patience with the Dharma. If one puts effort into patience with the Dharma, contemplation and cultivation will be easily achieved, because one understands that everything is manifested by the mind. Inner and outer are equal. As the Mahaprajnaparamita Sastra says: 'Those who are patient with the Dharma do not cling to the inner six senses (eye, ear, nose, tongue, body, mind), and do not accept the outer six dusts (form, sound, smell, taste, touch, dharma). They can make no distinction between these inner and outer. Why? Because the inner aspect is like the outer aspect, and the outer aspect is like the inner aspect, both are unattainable, so they are one aspect. Because of the combination of causes and conditions, because it is actually empty, because the characteristics of all dharmas are always pure.' What is meant by 'the characteristics of all dharmas are always pure'? Because they all follow the one path. Therefore, the Huayan Commentary says: 'The one path is very profound, also called the One Vehicle (the only path to liberation in Buddhism), all Buddhas are the same, because it is the one true path. What the Buddhas ride on is the common contemplation of the nature of the mind, and the simultaneous practice of myriad practices, from beginning to end, there is no other path, so it is called the one path.' Question: If the true mind is constant and pervades all places, then all dharmas should be true. Why are there the arising and ceasing of the four seasons? Answer: Understanding that the true mind is unmoving means that the myriad dharmas do not change, which is the meaning of constancy. If you see the myriad dharmas changing and decaying, it is all seen by the deluded mind. Because all realms are manifested by the deluded movement of the mind. If the mind does not arise, the external realm is originally empty, because it comes from the transformation of consciousness. If one departs from consciousness, then there is not even one dharma that is constant, let alone the migration and change of the myriad dharmas. Question: Now, as we see with our own eyes, the images of objects have prosperity and decay, and the seasons change and replace each other. How can we meticulously analyze and distinguish these phenomena?
明見不遷之旨。
答。但當見性。自斷狐疑。余曾推窮。似信斯理。不遷論云。旋風偃岳而常靜。江河競注而不流。野馬漂鼓而不動。日月曆天而不周。疏云。前風非后風。故偃岳而常靜。前水非后水。故競注而不流。前氣非后氣。故漂鼓而不動。前日非後日。故歷天而不周。鈔云。然自體念念不同。則初一念起時。非第二念時。乃至最後吹著山時。非初起時。則無前念風體。定從彼來吹其山也。且山從初動時。以至倒臥地時。其山自體。唸唸不同。則初一念動時。非第二念動時。乃至最後著地時。非初動時。則無初動山體。定從彼來至著地時。斯皆風不至。山嶽不著地。雖旋嵐偃岳未曾動也。以此四物。世為遷動。然雖則倒岳歷天。皆不相知相到。唸唸自住。各各不遷。且如世間稱大。莫過四大。四大中動。莫越風輪。以性推之。本實不動。如義海云。鑒動寂者。為塵隨風。飄飏是動。寂然不起是靜。而今靜時。由動不滅。即全以動成靜也。今動時由靜不滅。即全以靜成動也。由全體相成。是故動時正靜。靜時正動。亦如風本不動。能動諸物。若先有動。則失自體。不復更動。今觀此風。周遍法界。湛然不動。寂爾無形。推此動由。皆從緣起。且如密室之中。若云有風。風何不動。若云無風。遇緣即起。或遍
【現代漢語翻譯】 現代漢語譯本： 關於明見不遷的宗旨。
回答：只需明心見性，自然能斷除疑惑。我曾深入研究，似乎相信這個道理。《不遷論》中說：『旋風吹倒山嶽卻始終是靜止的，江河奔騰流淌卻從未真正流動，野馬奔跑揚起塵土卻從未移動，太陽日復一日地執行于天空卻從未完成一週。』
疏解說：之前的風不是之後的風，所以說吹倒山嶽卻始終是靜止的；之前的河水不是之後的河水，所以說奔騰流淌卻從未真正流動；之前的氣息不是之後的氣息，所以說野馬奔跑揚起塵土卻從未移動；之前的太陽不是之後的太陽，所以說日復一日地執行于天空卻從未完成一週。
鈔本中說：然而自體念念不同，那麼最初一念生起時，就不是第二念時，乃至最後吹到山時，也不是最初生起時，那麼就沒有之前的風體，一定是從那裡來吹動山。而且山從最初動時，以至倒臥在地時，那山自體，唸唸不同，那麼最初一念動時，不是第二念動時，乃至最後著地時，不是最初動時，那麼就沒有最初動時的山體，一定是從那裡來到達著地時。這些都是風沒有到達，山嶽沒有著地，即使是旋風吹倒山嶽也未曾動過。用這四種事物，世人認為是遷動。然而即使是山嶽倒塌，太陽執行于天空，都互不相知，互不到達，唸唸自住，各自不遷。而且世間所稱的『大』，沒有超過四大（地、水、火、風，四大元素）。四大之中，動，沒有超過風輪。用自性來推究，本來實際上是不動的。如《義海》所說：『觀察動與寂的人，被塵世所牽隨，隨風飄蕩是動，寂然不動是靜。』而現在靜止時，由於動沒有滅，就完全是用動來成就靜。現在動時，由於靜沒有滅，就完全是用靜來成就動。由於全體互相成就，所以動時正是靜，靜時正是動。也像風本來不動，卻能動諸物。如果先有動，就失去了自體，不再能動。現在觀察這風，周遍法界，湛然不動，寂靜無形。推究這動的由來，都是從因緣生起。比如在密室之中，如果說有風，風為何不動？如果說沒有風，遇到因緣就會生起，或者周遍。
【English Translation】 English version: The principle of clearly seeing non-movement.
Answer: Simply see your nature, and you will naturally cut off doubts. I have investigated deeply and seem to believe in this principle. The 'Treatise on Non-Movement' says: 'A whirlwind fells mountains, yet is always still; rivers rush and pour, yet do not flow; a mirage drifts and drums, yet does not move; the sun and moon traverse the sky, yet do not complete a circuit.'
The commentary explains: 'The previous wind is not the subsequent wind, therefore it fells mountains yet is always still. The previous water is not the subsequent water, therefore it rushes and pours yet does not flow. The previous air is not the subsequent air, therefore a mirage drifts and drums yet does not move. The previous sun is not the subsequent sun, therefore it traverses the sky yet does not complete a circuit.'
The notes say: 'However, the self is different in every thought. Then, when the first thought arises, it is not the time of the second thought, and even when it finally blows against the mountain, it is not the time of the initial arising. Then there is no previous wind-body that definitely comes from there to blow the mountain. Moreover, from the time the mountain first moves until it falls to the ground, the mountain itself is different in every thought. Then, when the first thought moves, it is not the time of the second thought, and even when it finally touches the ground, it is not the time of the initial movement. Then there is no initial moving mountain-body that definitely comes from there to reach the time of touching the ground. All these are that the wind does not arrive, and the mountains do not touch the ground. Even though a whirlwind fells mountains, it has never moved.' Using these four things, the world considers them to be moving. However, even though mountains collapse and the sun traverses the sky, they do not know each other, do not reach each other, abide in each thought, and each does not move. Moreover, what the world calls 'great' does not exceed the Four Great Elements (earth, water, fire, wind). Among the Four Great Elements, movement does not exceed the wind-wheel. Using nature to investigate, it is fundamentally not moving. As the 'Ocean of Meaning' says: 'Those who observe movement and stillness are led by the dust, drifting with the wind is movement, and still and unarising is stillness.' And now, in stillness, because movement has not ceased, it is entirely using movement to accomplish stillness. Now, in movement, because stillness has not ceased, it is entirely using stillness to accomplish movement. Because the whole mutually accomplishes, therefore movement is precisely stillness, and stillness is precisely movement. It is also like the wind, which is fundamentally not moving, yet can move all things. If there were movement first, it would lose its self-nature and no longer be able to move. Now, observing this wind, it pervades the Dharma Realm, is serenely unmoving, and silently formless. Investigating the origin of this movement, it all arises from conditions. For example, in a sealed room, if it is said that there is wind, why does the wind not move? If it is said that there is no wind, it will arise when it encounters conditions, or pervade.
法界拂。則滿法界生。故知風大不動。動屬諸緣。若於外十方虛空中。設不因人拂。或自起時。亦是龍蜃鬼神所作。以鬼神屬陰。至晚則風多故。乃至劫初劫末成壞之風。並因眾生業感。世間無有一法不從緣生。緣會則生。緣散則滅。若執自然生者。只合常生。何得緊縵不定。動靜無恒故知悉從緣起。又推諸緣和合成事。各各不有。和合亦無。緣。緣之中。俱無自性。但是心動。反推自心。心亦不動。以心無形。故起處不可得。即知皆從真性起。真性即不起。方見心性遍四大性。體合真空。性無動靜。以因相彰動。因動對靜。動相既無。靜塵亦滅。故首楞嚴經云。性風真空。性空真風。又不遷之宗。豈離動搖之境。無生之旨。匪越生滅之門。故金剛三昧經云。因緣所生義。是義滅非生。滅諸生滅義。是義生非滅。是以起恒不起。不起恒起。如此通達不落斷常。可正解一心不遷之義矣。如先德云。夫物性無差。悟即真理。真即不變。物自湛然。常情所封。于不動中妄以為動。道體淵默。語路玄微。日用而不知者。物不遷也。事像可觀。稱之為物。物體各住。故號不遷。不遷故。隨流湛然清凈。為物故。與四像而所相依。故知無生不生。無形不形。處性相而守一者。其為不遷論焉。所以不遷論云。是以如來。因群情之所滯
。即方言以辯惑。乘莫二之真心。吐不一之殊教。乖而不可異者。其唯聖言乎。故談真有不遷之稱。導俗有流動之說。雖復千途異唱。會歸同致矣。而徴文者。聞不遷。則謂昔物不至今。聆流動者。而謂今物可至昔。既曰古今。而欲遷之者何耶。是以言往不必往。古今常存。以其不動。稱去不必去。謂不從今至古。以其不來。不來故。不馳騁于古今。不動故。各性住於一世。然則群籍殊文。百家異說者。茍得其會。豈文言能惑之哉。是以人之所謂住。我則言其去。人之所謂去。我則言其住。然則去住雖殊。其致一也。故經云。正言似反。誰當信者。斯言有由矣。何者。人則求古於今。謂其不住。吾則求今于古。知其不去。今若至古。古應有今。古若至今。今應有古。今而無古。以知不來。古而無今。以知不去。若古不至今。今亦不至古。事各性住。有何物而可去來。然則四像風馳。旋機電卷。得意毫微。雖速而不轉也。是以如來。功流萬世而常存。道通百劫而彌固。成山假就於始簣。修途托至於初步者。果以功業不可朽故也。功業不可朽故。雖在昔而不化。不化故不遷。不遷故。則湛然矣。故經云。三災彌淪而行業湛然。信其言也。何者。夫果不俱因。因因而果。因因而果。因昔不滅。果不俱因。因不來今。不滅不來
【現代漢語翻譯】 現代漢語譯本 用各種方言來辨明疑惑，秉承非此即彼的真心，闡述不盡相同的教義。雖然各不相同卻又不能互相違背的，大概只有聖人的言論了吧！所以談論真理有『不遷』的說法，引導世俗有『流動』的說法。即使有千萬條不同的道路，最終也會彙集到同一個目標。然而那些咬文嚼字的人，聽到『不遷』，就說過去的事物不會到現在；聽到『流動』，就說現在的事物可以到過去。既然說了古今，又要讓它遷徙，這是為什麼呢？因此，說往不一定真的往，古今常常存在，因為它不動；說去不一定真的去，說的是不從現在到過去，因為它不來。不來，所以不在古今之間馳騁；不動，所以各自的本性安住在當下一世。既然如此，那麼眾多的典籍不同的文字，各家不同的學說，如果能夠理解它們的共同之處，難道會被文字言語所迷惑嗎？因此，別人所說的『住』（停留），我卻說它是『去』（離開）；別人所說的『去』（離開），我卻說它是『住』（停留）。那麼，『去』和『住』雖然說法不同，它們的道理卻是一樣的。所以經書上說：『正直的言語聽起來好像是相反的，誰會相信呢？』這話是有原因的。為什麼呢？別人從現在去追求古代，認為它不住留；我從古代來認識現在，知道它不離去。如果現在能到古代，古代就應該有現在；如果古代能到現在，現在就應該有古代。現在沒有古代，就知道它不來；古代沒有現在，就知道它不去。如果古代不到現在，現在也不到古代，事物各自安住于本性，有什麼東西可以去來呢？既然如此，那麼四相如風般飛逝，意識如閃電般轉動，領悟了其中的精微，即使速度再快也不會改變。因此，如來的功德流傳萬世而長存，道行貫通百劫而更加穩固。堆成山要從最初的一筐土開始，修遠路要從最初的一步開始，這正是因為功業不會腐朽的緣故啊！功業不會腐朽，所以在過去也不會消逝；不消逝，所以不遷變；不遷變，所以是湛然不動的。所以經書上說：『即使經歷了三災，行業仍然是湛然不動的。』這話是可信的。為什麼呢？果報不會和因同時產生，而是因產生因，因產生果。因產生因，過去的因不會消滅；果報不會和因同時產生，因不會來到現在。不消滅，不來臨
【English Translation】 English version Using various dialects to clarify doubts, adhering to the true mind of neither this nor that, expounding the diverse teachings that are not uniform. That which, though different, cannot be contradicted, is perhaps only the words of the sages! Therefore, in discussing truth, there is the saying of 'non-transience,' and in guiding the world, there is the saying of 'flowing.' Even if there are thousands of different paths, they will eventually converge to the same goal. However, those who are pedantic, upon hearing 'non-transience,' say that things of the past will not come to the present; upon hearing 'flowing,' say that things of the present can go to the past. Since we speak of past and present, why do we want to make it transient? Therefore, saying 'going' does not necessarily mean truly going; past and present always exist, because they do not move. Saying 'leaving' does not necessarily mean truly leaving; it means not going from the present to the past, because it does not come. Not coming, therefore it does not gallop between past and present; not moving, therefore each nature abides in the present lifetime. If this is the case, then the numerous scriptures with different texts, and the various schools with different theories, if one can understand their common ground, how can one be misled by words and language? Therefore, what others call 'abiding,' I call 'leaving'; what others call 'leaving,' I call 'abiding.' Then, although 'leaving' and 'abiding' are different in expression, their principle is the same. Therefore, the scripture says: 'Upright words sound like the opposite; who will believe them?' There is a reason for this saying. Why? Others seek the past in the present, thinking that it does not abide; I recognize the present from the past, knowing that it does not depart. If the present could go to the past, the past should have the present; if the past could come to the present, the present should have the past. The present has no past, so we know it does not come; the past has no present, so we know it does not go. If the past does not come to the present, and the present does not go to the past, and things each abide in their own nature, what is there that can go and come? Since this is the case, then the four characteristics (四像) [birth, aging, sickness, and death] are like the wind rushing by, and consciousness is like lightning flashing. If one understands the subtle essence of it, even if it is very fast, it will not change. Therefore, the merits of the Tathagata (如來) [the thus-gone one, an epithet of the Buddha] flow for myriad ages and endure, and the path penetrates hundreds of kalpas (百劫) [an immense period of time] and becomes more firm. Building a mountain starts from the first basket of earth, and traversing a long road starts from the first step; this is precisely because merit and karma cannot decay! Because merit and karma cannot decay, they do not vanish in the past; not vanishing, therefore not transient; not transient, therefore it is serene and unmoving. Therefore, the scripture says: 'Even if the three calamities (三災) [calamities that destroy the world] pervade, the actions remain serene.' This saying is believable. Why? The fruit does not arise simultaneously with the cause, but cause produces cause, and cause produces fruit. Cause produces cause, and the past cause does not perish; the fruit does not arise simultaneously with the cause, and the cause does not come to the present. Not perishing, not coming.
。則不遷之致明矣。復何惑于去留。躊躇于動靜之間哉。然則乾坤倒覆。無謂不靜。洪流滔天。無謂其動。若能契神于即物。斯不遠而可知矣。古釋云。前言。古今各性住於一世不相往來者。則壯老。不同一色。定為嬰兒。無匍匐時。乃至老年。則無相續。失親屬法。無父無子。應唯嬰兒得父。余則匍匐老年不應有分。則前功便失。有斷滅過。從此便明功流始簣。初步。因果等。相續不失。不斷不常。不一不異。不來不去。故圓正不遷理也。乘莫二之真心。吐不一之殊教者。諸聖依一心之正宗。逗機演差別之教跡。雖九流八教不等。而不遷。一念無虧。故云雖千途異唱。會歸同致矣。而隨文迷旨者。但執權門生滅之言。妄見世相去來之事。因此以為流動。隨境輪迴。殊不知生死去來。畢竟無性。所以中觀論破三時無去。一已去無去者。去法已謝。二未去無去者。去法未萌。三去時無去者。正去無住。又以去者。去法。二事俱無。若無去者。即無去法。亦無方所。去者即是人。以法因人致。離人無有法。離法無有人。故鈔云。觀方知彼去。去者不至方者。明三時無去來。以辯不遷也。如人初在東方。卓立不動。則名未去。未去故。未去不得名為去。若動一步。離本立處。反望本立處。名已去。已去故。已去不得名為去。
【現代漢語翻譯】 現代漢語譯本：那麼不遷的道理就顯明瞭。又有什麼可疑惑于離開或留下，猶豫於行動或靜止之間呢？既然如此，即使天地顛倒，也不能說是不靜止；即使洪水滔天，也不能說是動。如果能夠將精神與事物契合，那麼真理就不遠而可以知曉了。古釋說：『前言，古今各自的性質都存在於一個時代，互不往來。』如果這樣，那麼壯年和老年就不會是同一種狀態。如果一定要說嬰兒是固定的，那麼嬰兒就沒有爬行的時候，乃至老年就沒有相續，失去了親屬的法則，沒有父親也沒有兒子。應該只有嬰兒才能有父親，其餘爬行和老年都不應該有份。那麼之前的功勞就白費了，有斷滅的過失。從此就明白了功勞的積累是從最初的簣土開始，初步、因果等都是相續而不失去，不斷也不常，不一也不異，不來也不去。所以圓滿正直的不遷是真理。憑藉著不二的真心，闡述不一的殊勝教義，諸位聖人依據一心（Eka-citta）的正宗，根據根機來演說差別的教跡。雖然九流八教（Jiu Liu Ba Jiao）不等同，但不遷的一念沒有虧損，所以說即使有千萬條不同的唱誦，最終都會歸於同一個目標。而那些跟隨文字而迷惑宗旨的人，只是執著于權宜之門的生滅之言，錯誤地看到世間萬物的來來去去，因此認為事物是流動的，隨著環境而輪迴。卻不知道生死去來，畢竟沒有自性。所以《中觀論》（Madhyamaka-karika）破斥三時沒有去：一、已經去的沒有去，因為去的法已經消逝；二、還沒有去的沒有去，因為去的法還沒有萌生；三、正在去的沒有去，因為正在去的沒有停留。又因為去者、去法，這兩件事都沒有。如果沒有去者，就沒有去法，也沒有方所。去者就是人，法因人而產生，離開人就沒有法，離開法就沒有人。所以鈔文說：『觀察方向就知道他去了，去者沒有到達方者。』說明三時沒有去來，用來辯證不遷的道理。比如人最初在東方，站立不動，就叫做未去。因為未去，所以未去不能叫做去。如果動一步，離開原本站立的地方，回頭看原本站立的地方，叫做已去。因為已去，所以已去不能叫做去。
【English Translation】 English version: Then the principle of immutability is clearly revealed. What further doubts can there be about leaving or staying, hesitations between action and stillness? Since this is so, even if heaven and earth were overturned, it could not be said to be not still; even if a great flood were raging, it could not be said to be moving. If one can unite one's spirit with things, then the truth is not far off and can be known. The ancient commentary says: 'Previous words, the natures of ancient and modern times each reside in one age, not interacting with each other.' If this were the case, then the prime of life and old age would not be the same state. If one must say that an infant is fixed, then the infant would not have a crawling stage, and even old age would not have continuity, losing the laws of kinship, having neither father nor son. Only the infant should have a father, and the rest, crawling and old age, should not have a share. Then the previous merits would be wasted, and there would be the fault of annihilation. From this, it becomes clear that the accumulation of merit begins with the initial basket of earth, the initial step, cause and effect, etc., are continuous without loss, neither constant nor annihilated, neither one nor different, neither coming nor going. Therefore, the perfect and upright immutability is the truth. Relying on the non-dual true mind, expounding the unique and excellent teachings, all the sages rely on the true doctrine of the one mind (Eka-citta), and according to the capacity of beings, they expound the different traces of teaching. Although the nine schools and eight teachings (Jiu Liu Ba Jiao) are not the same, the one thought of immutability is not diminished, so it is said that even though there are thousands of different chants, they will eventually return to the same goal. But those who are confused by the words and miss the point are only attached to the words of birth and death in the expedient gate, falsely seeing the coming and going of worldly phenomena, and therefore think that things are flowing and revolving with the environment. But they do not know that birth, death, coming, and going ultimately have no self-nature. Therefore, the Madhyamaka-karika refutes that there is no going in the three times: first, there is no going in what has already gone, because the dharma of going has already passed away; second, there is no going in what has not yet gone, because the dharma of going has not yet arisen; third, there is no going in what is going, because what is going has no abiding. Moreover, because the goer and the dharma of going, both of these things are absent. If there is no goer, there is no dharma of going, and there is no place. The goer is the person, and the dharma arises because of the person. Without the person, there is no dharma; without the dharma, there is no person. Therefore, the commentary says: 'Observing the direction, one knows that he has gone, but the goer has not reached the direction.' This explains that there is no coming and going in the three times, in order to argue for the principle of immutability. For example, if a person is initially in the east, standing still, it is called not yet gone. Because not yet gone, not yet gone cannot be called gone. If one moves one step, leaving the original standing place, and looks back at the original standing place, it is called already gone. Because already gone, already gone cannot be called gone.
惑人便轉計云。動處則有去。此中有去時。非已去未去。是故去時去。龍樹便以相待破云。若有已去未去。則有去時。若無已去未去。則無去時。故偈云。離已去未去。去時亦無去。如因兩邊短。有中間長。若無兩邊短。即無中間長也。青目即以相違破。何者。去時者。謂半去半未去。名曰去時。則一法中有二墮相違。去義不成。是故去時亦無去。故偈云。已去無有去。未去亦無去。離已去未去。去時亦無去也。如一人從東方行至西方時。望其從東至西。如似有去。故言知彼去。然步步中三時無去。則無去法。既無去法。即無去人從此至彼。故言去者不至方也。去者。謂人也。已上一經一論。皆明三時無去。以標宗辯不遷也。此來去因果不遷。即會中道八不意也。如論偈云。不生亦不滅。不常亦不斷。不一亦不異。不來亦不去。能說是因緣。善滅諸戲論。我稽首禮佛。諸說中第一。今以因果會釋八不義。言不生者。如二十時為因。三十時為果。若離二十有今三十。可言有生。若離二十。則三十不可得。是故不生。故中論云。離劫初谷。今谷不可得。是故不生。不滅者。則二十時不無。故不滅。若二十時滅。今不應有三十時。中論云。若滅。今應無谷。而實有谷。是故不滅也。不常者。則三十時無二十時。是故不常。中
【現代漢語翻譯】 現代漢語譯本 惑人便轉變計較說：『在運動的地方就有去。這其中有「去時」，不是「已去」也不是「未去」，所以「去時」才會有去。』 龍樹（Nagarjuna）（佛教中觀派創始人）就用相對待的理論來破斥說：『如果存在「已去」和「未去」，那麼才會有「去時」；如果不存在「已去」和「未去」，那麼就不會有「去時」。』 所以偈頌說：『離開「已去」和「未去」，「去時」也沒有去。』 就像因為兩邊短，所以有中間長；如果沒有兩邊短，就沒有中間長一樣。 青目（Pingala）（龍樹菩薩的弟子，著有《中論釋》）就用相違背的理論來破斥。 什麼是相違背呢？「去時」指的是一半去一半未去，叫做「去時」，那麼一個法中就有兩種互相矛盾的狀態，去的意義就不能成立。所以「去時」也沒有去。所以偈頌說：『「已去」沒有去，「未去」也沒有去，離開「已去」和「未去」，「去時」也沒有去。』 就像一個人從東方走到西方時，看他從東到西，好像有去。所以說知道他去了。然而每一步中，過去、現在、未來三時都沒有去，那麼就沒有去的法。既然沒有去的法，就沒有去的人從這裡到那裡。所以說去的人沒有到達目的地。』 「去者」指的是人。 以上一經一論，都說明三時沒有去，以此來標明宗義，辯論不遷。 這來去因果不遷，就契合中道八不的意義。 就像論偈說：『不生也不滅，不斷也不常，不一也不異，不來也不去。能夠說這種因緣，善於止息各種戲論。我稽首禮敬佛陀，在一切說法中最為第一。』 現在用因果來解釋八不的意義。 說「不生」是指，比如二十時為因，三十時為果。如果離開二十時而有現在的三十時，可以說有生。如果離開二十時，那麼三十時就不可得。所以說「不生」。所以《中論》（Mūlamadhyamakakārikā）說：『離開最初的谷，現在的谷就不可得。』 所以說「不生」。 「不滅」是指，二十時沒有消失，所以不滅。如果二十時消失了，現在就不應該有三十時。《中論》說：『如果滅了，現在應該沒有谷。』 但實際上有谷，所以說「不滅」。 「不常」是指，三十時沒有二十時，所以不常。
【English Translation】 English version The deluded person then changed his argument, saying: 'Where there is movement, there is going. In this, there is a 'time of going' (gati-kāla), which is neither 'already gone' (gata) nor 'not yet gone' (agata). Therefore, the 'time of going' is when there is going.' Nāgārjuna (founder of the Madhyamaka school of Buddhism) then refuted this with the theory of relativity, saying: 'If there is 'already gone' and 'not yet gone,' then there is a 'time of going'; if there is no 'already gone' and 'not yet gone,' then there is no 'time of going'.' Therefore, the verse says: 'Apart from 'already gone' and 'not yet gone,' the 'time of going' also has no going.' It is like how there is a long middle because the two sides are short; if there are no short sides, there is no long middle. Pingala (Nāgārjuna's disciple, author of Commentary on the Middle Treatise) then refuted this with the theory of contradiction. What is contradiction? 'Time of going' refers to half gone and half not yet gone, which is called 'time of going.' Then, in one dharma, there are two contradictory states, and the meaning of going cannot be established. Therefore, the 'time of going' also has no going. Therefore, the verse says: ''Already gone' has no going, 'not yet gone' also has no going, apart from 'already gone' and 'not yet gone,' the 'time of going' also has no going.' It is like a person walking from east to west; looking at him going from east to west, it seems like there is going. Therefore, it is said that he is known to be going. However, in each step, the three times (past, present, future) have no going, then there is no dharma of going. Since there is no dharma of going, there is no person going from here to there. Therefore, it is said that the goer does not reach the destination.' 'Goer' refers to the person. The above sutra and treatise both explain that the three times have no going, in order to mark the doctrine and argue for non-motion. This non-motion of coming and going, cause and effect, corresponds to the meaning of the Eight No's of the Middle Way. It is like the verse in the treatise says: 'Neither birth nor death, neither permanence nor cessation, neither identity nor difference, neither coming nor going. Being able to explain this dependent origination, one is skilled at extinguishing all fabrications. I bow my head and pay homage to the Buddha, the foremost among all speakers.' Now, the meaning of the Eight No's is explained using cause and effect. Saying 'no birth' refers to, for example, twenty units of time being the cause and thirty units of time being the effect. If there are now thirty units of time apart from the twenty units of time, it can be said that there is birth. If apart from the twenty units of time, then the thirty units of time cannot be obtained. Therefore, it is said 'no birth.' Therefore, the Mūlamadhyamakakārikā says: 'Apart from the initial grain, the present grain cannot be obtained.' Therefore, it is said 'no birth.' 'No death' refers to the fact that the twenty units of time have not disappeared, so there is no death. If the twenty units of time disappeared, there should not be thirty units of time now. The Middle Treatise says: 'If it is destroyed, there should be no grain now.' But in reality, there is grain, so it is said 'no death.' 'No permanence' refers to the fact that the thirty units of time do not have the twenty units of time, so it is not permanent.
論云。如谷芽時。種則變壞。是故不常。不斷者。因二十有三十相續。是故不斷。中論云。如從谷有芽。是故不斷。若斷。不應相續。不一者。二十不與三十同體。各性而住。故不一。中論云。如谷不作芽。芽不作谷。是故不一。不異者。不離二十有三十。若二十姓張。三十不異。中論云。若異。何故分別谷芽谷莖谷葉。是故不異。不來者。二十不至三十時。是故不來。不出者。二十時當處自寂。不復更生。故不出也。達此理者。則離一切戲論。契會中道。則真諦矣。是知于真諦中。無一法可得。豈有去來。如大涅槃經云。爾時世尊。問彼菩薩。善男子。汝為到來。為不到來。琉璃光菩薩言。世尊。到亦不來。不到亦不來。我觀是義。都無有來。世尊。諸行若常。亦復不來。若是無常。亦無有來。若人見有眾生性者。有來不來。我今不見眾生定性。云何當言有來不來。有憍慢者。見有去來。無憍慢者。則無去來。有取行者。見有去來。無取行者。則無去來。若見如來畢竟涅槃。則有去來。不見如來畢竟涅槃。則無去來。不聞佛性。則有去來。聞佛性者。則無去來。般若燈論。問。汝為已行名初發。為未行名初發。為行時名初發耶。三皆不然。如偈曰。已去中無發。未去亦無發。去時中無發。何處當有發。釋曰。已去中
【現代漢語翻譯】 現代漢語譯本：論中說，就像谷芽生髮的時候，種子就變壞了，所以說不是常恒的。說不是斷滅的，是因為二十和三十（指代不同的階段或狀態）是相續的，所以說不是斷滅的。《中論》中說，就像從穀子生出芽，所以不是斷滅的。如果斷滅了，就不應該有相續。說不是同一的，是因為二十和三十不是同一個本體，各自具有不同的性質，所以說不是同一的。《中論》中說，就像穀子不能變成芽，芽不能變成穀子，所以說不是同一的。說不是相異的，是因為不離開二十和三十，如果二十姓張，三十也不會不同。《中論》中說，如果相異，為什麼要分別谷芽、谷莖、谷葉呢？所以說不是相異的。說不是從他處來的，是因為二十不會到三十的時候，所以說不是從他處來的。說不是不出的，是因為二十的時候，就在它自身的地方寂滅，不再重新產生，所以說不是不出的。通達這個道理的人，就能遠離一切戲論，契合中道，這就是真諦了。由此可知，在真諦中，沒有一法可以得到，哪裡會有去來呢？ 就像《大涅槃經》中說的那樣，當時世尊問那位菩薩：『善男子，你是到來了，還是沒有到來？』琉璃光菩薩回答說：『世尊，到來也不是來，不到來也不是來。我觀察這個道理，根本沒有來。世尊，諸行如果是常恒的，也就沒有來；如果是無常的，也沒有來。如果有人見到有眾生自性，就有來不來；我現在沒有見到眾生有固定的自性，怎麼能說有來不來呢？有憍慢的人，見到有去來；沒有憍慢的人，就沒有去來。有取著行為的人，見到有去來；沒有取著行為的人，就沒有去來。如果見到如來畢竟涅槃，就有去來；沒有見到如來畢竟涅槃，就沒有去來。沒有聽聞佛性，就有去來；聽聞佛性的人，就沒有去來。』 《般若燈論》中說：『你說是已經走過的路程叫做初發，還是沒有走過的路程叫做初發，還是行走的時候叫做初發呢？』這三種說法都不對。就像偈頌所說：『已去之中沒有發，未去之中也沒有發，去時之中沒有發，哪裡會有發呢？』解釋說，已去之中...
【English Translation】 English version: The treatise says: 'Like when a grain sprouts, the seed is transformed and ruined, therefore it is not permanent.' 'Not discontinuous' means that twenty and thirty (referring to different stages or states) are continuous, therefore it is not discontinuous. The Madhyamaka-karika (中論) says: 'Like a sprout from a grain, therefore it is not discontinuous. If it were discontinuous, there should be no continuity.' 'Not one' means that twenty and thirty are not the same entity, each abiding with its own nature, therefore it is not one. The Madhyamaka-karika says: 'Like a grain not becoming a sprout, a sprout not becoming a grain, therefore it is not one.' 'Not different' means that it does not depart from twenty and thirty. If twenty is named Zhang, thirty will not be different. The Madhyamaka-karika says: 'If different, why distinguish between grain sprout, grain stem, and grain leaf? Therefore it is not different.' 'Not coming' means that twenty does not arrive at the time of thirty, therefore it is not coming. 'Not not-arising' means that at the time of twenty, it is itself extinguished in its own place, and no longer arises again, therefore it is not not-arising. One who understands this principle will be free from all conceptual proliferation (戲論, xi lun), and will be in accord with the Middle Way (中道, zhong dao), which is the ultimate truth (真諦, zhen di). Therefore, it is known that in the ultimate truth, there is not a single dharma (法, dharma) to be obtained, so how could there be going and coming? Like the Mahaparinirvana Sutra (大涅槃經, Da Niepan Jing) says: 'At that time, the World Honored One asked that Bodhisattva: 'Good man, have you arrived, or have you not arrived?' The Lapis Lazuli Light Bodhisattva (琉璃光菩薩, Liuli Guang Pusa) replied: 'World Honored One, arriving is also not coming, and not arriving is also not coming. I observe this meaning, and there is no coming at all. World Honored One, if all phenomena (諸行, zhu xing) are permanent, then there is also no coming; if they are impermanent, then there is also no coming. If someone sees that there is a self-nature (眾生性, zhong sheng xing) of beings, then there is coming and not coming; I now do not see that beings have a fixed self-nature, how can I say that there is coming and not coming? Those who are arrogant see going and coming; those who are not arrogant have no going and coming. Those who grasp at actions see going and coming; those who do not grasp at actions have no going and coming. If one sees the Tathagata's (如來, Rulai) ultimate Nirvana (涅槃, Niepan), then there is going and coming; if one does not see the Tathagata's ultimate Nirvana, then there is no going and coming. If one has not heard of Buddha-nature (佛性, Fo xing), then there is going and coming; those who have heard of Buddha-nature have no going and coming.' The Prajnapradipa-mulatika (般若燈論, Banruo Deng Lun) says: 'Do you say that the path already traveled is called the initial arising, or the path not yet traveled is called the initial arising, or the time of traveling is called the initial arising?' All three of these are not correct. Like the verse says: 'In the gone there is no arising, in the not-gone there is also no arising, in the time of going there is no arising, where then is there arising?' The explanation says, in the gone...
無發者。謂去作用。于彼已謝故。未去亦無發者。謂未行無去。去則不然。去時中無發者。謂已去未去等皆無去義。云何可說去時有去。如是三種。俱無初發。是故偈言。何處當有發。又偈云。無已去未去。亦無彼去時。于無去法中。何故妄分別。釋云。妄分別者。如翳目人于虛空中。或見毛髮蠅等。皆無體故。又偈云。是故去無性。去者亦復然。去時及諸法。一切無所有。又偈云。未滅法不滅。已滅法不滅。滅時亦不滅。無生何等滅。釋曰。第一句者。以滅空故。譬如住。第二句者。如人已死不復更死。第三句者。離彼已滅及未滅法。更無滅時。有俱過故。是故定知滅時不滅。第四句者。其義云何。一切諸法皆不生故。言無生者。生相無故。無生有滅。義則不然。如石女兒。乃至複次汝言滅者。為有體滅耶。為無體滅耶。二俱不然。如偈曰。法若有體者。有則無滅相。釋曰。以相違故。譬如水火。由如是故。偈曰。一法有有無。于義不應爾。複次偈曰。法若無體者。有滅亦不然。如無第二頭。不可言其斷。是以既無來去之法。亦無住止之時。以因法明時。亦因時辯法。法既無有。時豈成耶。如中觀論偈云。時住不可得。時去亦叵得。時若不可得。云何說時相。因物故有時。離物何有時。物尚無所有。何況當有時。釋
【現代漢語翻譯】 現代漢語譯本 『無發者』，是指已經停止作用的事物。因為作用已經完結，所以說『無發』。『未去亦無發者』，是指沒有發生作用的事物，因為沒有開始，所以沒有作用。如果已經開始，那就不是『未去』了。『去時中無發者』，是指在作用的過程中，無論是已經作用的、還是未作用的，都沒有作用的意義。怎麼能說在作用的過程中有作用呢？像這樣三種情況，都沒有最初的作用。所以偈語說：『何處當有發？』 又有偈語說：『無已去未去，亦無彼去時。于無去法中，何故妄分別？』解釋說：『妄分別』，就像眼睛有毛病的人，在虛空中看到毛髮、蒼蠅等，這些都是沒有實體的。 又有偈語說：『是故去無性，去者亦復然。去時及諸法，一切無所有。』 又有偈語說：『未滅法不滅，已滅法不滅，滅時亦不滅，無生何等滅？』解釋說：第一句，因為滅是空性的，就像『住』一樣。第二句，就像人已經死了，不會再死一次。第三句，離開已經滅的和未滅的法，就沒有其他的『滅時』，因為它們是同時發生的。所以可以確定『滅時』是不滅的。第四句，它的意思是：一切諸法都是不生的，說『無生』，是因為沒有生的現象。沒有生，哪裡會有滅呢？就像石女的兒子一樣。 進一步說，你所說的『滅』，是有實體的滅呢？還是沒有實體的滅呢？這兩種說法都不對。就像偈語所說：『法若有體者，有則無滅相。』解釋說：因為『有』和『滅』是相互矛盾的，就像水和火一樣。因此，偈語說：『一法有有無，于義不應爾。』 進一步，偈語說：『法若無體者，有滅亦不然。』就像沒有第二個頭，就不能說它被砍斷了。 因此，既然沒有來去的作用，也沒有停留的時間。因為通過『因法』來闡明時間，也通過時間來辨別『法』。『法』既然沒有實體，時間又怎麼能成立呢？就像《中觀論》中的偈語所說：『時住不可得，時去亦叵得。時若不可得，云何說時相？因物故有時，離物何有時？物尚無所有，何況當有時？』
【English Translation】 English version 'No arising' refers to things whose function has ceased. Because the function has ended, it is said 'no arising'. 'Not gone, also no arising' refers to things whose function has not begun; because there is no beginning, there is no function. If it has already begun, then it is not 'not gone'. 'In the time of going, no arising' refers to the process of functioning; whether it is already functioning or not yet functioning, there is no meaning of arising. How can it be said that there is arising in the time of going? Like these three situations, there is no initial arising. Therefore, the verse says: 'Where should there be arising?' Also, there is a verse that says: 'No gone, no not gone, also no time of going. In the absence of going, why falsely discriminate?' The explanation says: 'False discrimination' is like a person with diseased eyes seeing hairs, flies, etc. in empty space; these have no substance. Also, there is a verse that says: 'Therefore, going has no nature, the goer is also thus. The time of going and all dharmas, all are without substance.' Also, there is a verse that says: 'The unextinguished dharma is not extinguished, the extinguished dharma is not extinguished, the time of extinguishing is also not extinguished, what extinguishing is there in the unarisen?' The explanation says: The first line, because extinguishing is emptiness, like 'abiding'. The second line, like a person who is already dead will not die again. The third line, apart from the already extinguished and the unextinguished dharmas, there is no other 'time of extinguishing', because they occur simultaneously. Therefore, it can be determined that the 'time of extinguishing' is not extinguished. The fourth line, its meaning is: all dharmas are unarisen; saying 'unarisen' is because there is no phenomenon of arising. Without arising, where would there be extinguishing? Like the son of a barren woman. Furthermore, you say 'extinguishing', is it extinguishing with substance or extinguishing without substance? Both of these are incorrect. Like the verse says: 'If dharma has substance, then there is no aspect of extinguishing.' The explanation says: Because 'having' and 'extinguishing' are contradictory, like water and fire. Therefore, the verse says: 'One dharma having being and non-being, in meaning it should not be so.' Furthermore, the verse says: 'If dharma has no substance, then extinguishing is also not so.' Like not having a second head, it cannot be said that it is cut off. Therefore, since there is no function of coming and going, there is also no time of abiding. Because time is clarified through 'causal dharmas', and 'dharmas' are distinguished through time. Since 'dharmas' have no substance, how can time be established? Like the verse in the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) says: 'The abiding of time is not obtainable, the going of time is also not obtainable. If time is not obtainable, how can the aspect of time be spoken of? Because of things, there is time; apart from things, what time is there? Things are already without substance, how much more so time?'
曰。如上引證。直指世間。皆即事辯真。從凡見道。目前現證。可以絕疑。去法既然。乃至六趣輪迴。四時代謝。皆是不遷。常住一心之道。然則群籍殊文。百家異說。茍得其會。豈文言能惑哉者。若達萬法唯我一心。觀此心性尚未曾生。云何說滅。尚不得靜。云何說動。如楞嚴會上。即時如來於大眾中。屈五輪指。屈已復開。開已又屈。謂阿難言。汝今何見。阿難言。我見如來百寶輪掌眾中開合。佛告阿難。汝見我手眾中開合。為是我手有開有合。為復汝見有開有合。阿難言。世尊。寶手眾中開合。我見如來手自開合。非我見性自開自合。佛言。誰動誰靜。阿難言。佛手不住。而我見性尚無有靜。誰為無住。佛言。如是。乃至云何汝今以動為身。以動為境。從始洎終。唸唸生滅。遺失真性。顛倒行事。性心失真。認物為己。輪迴是中。自取流轉。故知見性不遷。理周法界。但是認物為己。背覺合塵。若以動為身。以動為境。則顛倒行事。性心失真。境實不遷。唯心妄動。可謂云駛月運。舟行岸移矣。故論云。是以言往不必往。古今常存。以其不動。稱去不必去。謂不從今至古。以其不來。不來。故不馳騁于古今。不動。故各性住於一世。此乃是法法各住真如之位。無有一物往來。亦未曾一念暫住。皆不相待。豈非不
遷乎。若能如是通達。己眼圓明。何似有之幻塵。一期之異說。而能惑我哉。又古釋云。百家異說。豈文言之能惑者。此明於三教不惑。各立其宗。儒有二十七家。若契五常之理。即無惑也。黃老有二十五家。若契虛無。亦無惑也。釋有十二分教。若了本心。亦無惑也。然則三教雖殊。若法界收之。則無別原矣。若孔老二教。百氏九流。總而言之。不離法界。其猶百川歸於大海。若佛教圓宗。一乘妙旨。別而言之。百家猶若螢光。寧齊巨照。如大海不歸百川也。然則四像風馳。旋機電卷。得意毫微。雖速而不轉者。四像。則四時也。旋機者。北斗七星也。雖寒來暑往。斗轉星移。電轉風馳。剎那不住。若得意者。了於一心毫微之密旨。則見性而不動也。果不俱因。因因而果者。譬如為高山。初覆一簣之土為因。直至壘土成山。此初一簣土。雖未成山。初不至后。而亦不滅。又終因此一簣土成山。故云果不俱因。因因而果。因因而果。因不昔滅。果不俱因。因不來今。不滅不來。則不遷之致明矣。又如千里之程。起于初步。雖未即到。果不俱因。然全因初步之功。能達千里之路。則因因而果。故云成山假就於始簣。修途托至於初步。又如初發一念菩提善心之因。究竟成就無上妙覺之果。即最初一念不亡。若初一念已滅。
{ "translations": [ "現代漢語譯本：", "遷滅嗎？如果能夠這樣通達，自己的眼光就會像圓鏡一樣明亮，又怎麼會被那些虛幻的塵埃，一時的不同說法所迷惑呢？而且古代的解釋說，各種不同的說法，難道是文字言語所能迷惑的嗎？這是說明對於儒、道、佛三教不會迷惑，各自建立自己的宗旨。儒家有二十七家，如果符合五常的道理，就不會被迷惑。黃老之學有二十五家，如果符合虛無的道理，也不會被迷惑。佛教有十二分教，如果明白了本心，也不會被迷惑。既然這樣，那麼三教雖然不同，如果用法界來統攝它們，就沒有區別了。如果說孔子和老子的二教，以及諸子百家，總而言之，都不離法界，就像百川歸於大海一樣。如果說佛教的圓滿宗義，一乘的微妙宗旨，分別而言之，百家就像螢火蟲的光芒，怎麼能和太陽的巨大光芒相比呢？就像大海不會歸於百川一樣。既然這樣，那麼四象像風一樣飛逝，旋機像閃電一樣轉動，領悟了其中細微的奧妙，即使速度很快也不會被迷惑。四象，指的是四季。旋機，指的是北斗七星。即使寒來暑往，斗轉星移，閃電轉動，風馳電掣，剎那不停留，如果領悟了其中奧妙的人，明白了心中細微的秘密宗旨，就能見到自性而不動搖。果不俱因，因因而果，譬如堆積高山，最初覆蓋一筐土作為因，直到堆積泥土成為山，這最初的一筐土，雖然沒有成為山，最初沒有到達後來，但也不會消滅。又最終因為這一筐土而成為山，所以說果不俱因，因因而果。因因而果，原因是不會消滅的。果不俱因，原因不會從過去來到現在。不消滅不來，那麼不遷滅的道理就明白了。又如千里的路程，開始於最初的一步，雖然沒有立刻到達，果不俱因。然而完全依靠最初一步的功勞，能夠到達千里的路程，那麼就是因因而果。所以說，成山是憑藉最初的一筐土，修路是依靠最初的一步。又如最初發起的菩提善心之因，最終成就無上妙覺之果，最初的一念不會消失。如果最初的一念已經消滅，", "English version:", "Is it transient? If one can thoroughly understand in this way, one's own eyes will be as clear as a round mirror. How can one be deluded by illusory dust and temporary different views? Moreover, ancient explanations say, 'How can various different views be deluded by words and language?' This clarifies that one is not deluded by the three teachings of Confucianism, Taoism, and Buddhism, each establishing its own tenets. Confucianism has twenty-seven schools. If they align with the principles of the Five Constant Virtues, then one will not be deluded. The teachings of Huang-Lao (Yellow Emperor and Lao Tzu) have twenty-five schools. If they align with emptiness and non-being, then one will not be deluded. Buddhism has the twelve divisions of teachings. If one understands one's original mind, then one will not be deluded.' Since this is the case, although the three teachings are different, if they are encompassed by the Dharmadhatu (universe), there is no difference. If we speak of the teachings of Confucius and Lao Tzu, and the hundred schools of thought, in general, they do not depart from the Dharmadhatu, just as hundreds of rivers flow into the ocean. If we speak of the perfect teachings of Buddhism, the wonderful essence of the One Vehicle, separately, the hundred schools are like the light of fireflies, how can they compare to the great illumination of the sun? It is like the ocean not returning to the hundreds of rivers. Since this is the case, the Four Images (four seasons) rush by like the wind, the revolving mechanism (Big Dipper) turns like lightning. If one comprehends the subtle secrets within, even if the speed is fast, one will not be deluded. The Four Images refer to the four seasons. The revolving mechanism refers to the Big Dipper. Even if cold comes and heat goes, the stars of the Big Dipper turn and shift, lightning flashes and wind rushes, not stopping for a moment, if one who comprehends the subtle secrets within one's mind, one can see one's nature and not be moved. 'The result does not exist simultaneously with the cause; the cause becomes the cause of the result.' For example, building a high mountain, initially covering a basket of earth is the cause, until the accumulation of earth becomes a mountain. This initial basket of earth, although it has not become a mountain, initially does not reach the later stage, but it will also not disappear. And ultimately, because of this basket of earth, a mountain is formed, therefore it is said, 'The result does not exist simultaneously with the cause; the cause becomes the cause of the result.' Cause becomes the cause of the result; the cause does not perish in the past. The result does not exist simultaneously with the cause; the cause does not come from the past to the present. Not perishing and not coming, then the principle of non-transience is clear. Also, like a journey of a thousand miles, it begins with the first step. Although one does not immediately arrive, the result does not exist simultaneously with the cause. However, entirely relying on the merit of the first step, one can reach the journey of a thousand miles, then it is the cause becoming the cause of the result. Therefore, it is said, 'Forming a mountain relies on the initial basket of earth; cultivating a path relies on the initial step.' Also, like the initial arising of a thought of Bodhi (enlightenment) as the cause of a good heart, ultimately achieving the result of unsurpassed wonderful enlightenment, the initial thought will not disappear. If the initial thought has already perished," "" ] }
則不能成佛果。故云是以如來功流萬世而常存。道通百劫而彌固。以其不滅不來。成功成業。因不虛棄。事不唐捐。則知萬法俱不遷矣。豈更猶豫于動靜之間哉。若能觸境而明宗。契神于即物。假使天翻地覆。海沸山崩。尚不見動靜之兆眹。況其餘之幻化影響乎。
問。一切真俗等法。有相有用。有因有緣。云何一向作觀心釋耶。
答。若不回觀自心。則失佛法大旨。高推諸聖。不慕進修。枉處沉淪。於己絕分。如不效觀心進道者。如抱石沉淵。夜行去燭。則于佛智海。必死無疑。向涅槃城。故難措足。是以十方諸佛起教之由。唯說一切眾生佛性。大般涅槃一心秘密之藏。若凡若聖。悉入其中。如世尊言。此大般涅槃。是十方諸佛放捨身命之處。安置諸子。悉入其中。我亦自住其中。何者。以覺自心性故。名為佛性。以從性起無漏功德。自行化他。法利無盡。故稱為藏。以難信難知。故云秘密。以法性幽奧。故名涅槃。可謂無量法寶之所出。生。猶四大海。一切萬法之所依處。如十方空。若不遇之。大失法利。有暫聞者。功德無邊。如大般涅槃經中所贊。佛告迦葉菩薩。善男子。如是微妙大涅槃經。乃至一切法之寶藏。譬如大海。是眾寶藏。是涅槃經。亦復如是。即是一切字義秘藏。善男子。如須彌山。
【現代漢語翻譯】 現代漢語譯本：那麼就不能成就佛果。所以說如來的功德流傳萬世而長存，道行貫通百劫而更加穩固。因為其不生不滅，成就功德和事業，因緣不會虛假拋棄，事情不會徒勞無功。由此可知萬法都不會遷變。哪裡還需要在動與靜之間猶豫呢？如果能夠接觸外境而明白根本，在接觸事物時與真理相契合，即使天翻地覆，海水沸騰山峰崩塌，尚且看不到動靜的預兆，更何況其他的虛幻變化呢？
問：一切真諦和俗諦等法，有現象和作用，有原因和條件，為什麼一概用觀心來解釋呢？
答：如果不回頭觀照自己的心，就會失去佛法的大旨，高推諸佛菩薩，不思進取修行，白白地沉淪，與自己毫無關係。如果不能傚法觀心來精進修道，就像抱著石頭沉入深淵，黑夜裡行走卻熄滅了蠟燭，那麼在佛的智慧之海中，必定無疑地會死去，前往涅槃之城，也就難以立足。因此，十方諸佛興起教化的原因，只是爲了宣說一切眾生都具有佛性。《大般涅槃經》一心秘密的寶藏，無論凡夫還是聖人，都包含在其中。如同世尊所說，這部《大般涅槃經》，是十方諸佛放下身命的地方，安置所有的弟子，都進入其中，我自己也安住其中。為什麼呢？因為覺悟了自心的本性，所以稱為佛性。因為從本性生起無漏的功德，自己修行化度他人，佛法的利益無窮無盡，所以稱為寶藏。因為它難以置信難以理解，所以稱為秘密。因為法性幽深奧妙，所以名為涅槃。可以說是無量法寶所出生的地方，猶如四大海；一切萬法所依靠的地方，如同十方虛空。如果不遇到它，就會大大地失去佛法的利益。即使只是暫時聽到，功德也無邊無際，如同《大般涅槃經》中所讚歎的。佛告訴迦葉（Kāśyapa，人名，意為飲光）菩薩：『善男子，像這樣微妙的《大涅槃經》，乃至一切法的寶藏，譬如大海，是各種寶藏的所在。這部《涅槃經》也是這樣，就是一切文字和意義的秘密寶藏。善男子，如同須彌山（Sumeru，山名，意為妙高山）。』
【English Translation】 English version: Then one cannot achieve Buddhahood. Therefore, it is said that the Tathagata's (如來，another name of Buddha) merits flow for myriad ages and constantly remain, and the path penetrates hundreds of kalpas (劫，an extremely long period of time) and becomes even more solid. Because it neither arises nor ceases, accomplishing merits and deeds, causes and conditions are not falsely abandoned, and actions are not in vain. From this, it is known that all dharmas (法，teachings or laws) do not change. Why hesitate between movement and stillness? If one can understand the fundamental principle upon encountering circumstances, and align the spirit with things as they are, even if the heavens overturn and the earth is upended, the seas boil and mountains collapse, one would still not see any signs of movement or stillness, let alone other illusory transformations?
Question: All true and mundane dharmas have appearances and functions, causes and conditions. Why are they all explained through contemplation of the mind?
Answer: If one does not turn inward to contemplate one's own mind, one will lose the great purpose of the Buddha's teachings, highly esteem the sages, and not aspire to advance in cultivation, vainly sinking into samsara (沉淪，cycle of rebirth) and having no connection to oneself. Those who do not emulate the practice of contemplating the mind to advance on the path are like embracing a stone and sinking into the abyss, or walking in the dark without a candle. Then, in the ocean of Buddha's wisdom, one will undoubtedly die, and it will be difficult to set foot towards the city of Nirvana (涅槃，liberation). Therefore, the reason why the Buddhas of the ten directions arise to teach is only to proclaim that all sentient beings possess Buddha-nature (佛性，the potential for enlightenment). The secret treasury of the One Mind in the Mahāparinirvāṇa Sūtra (大般涅槃經，The Great Nirvana Sutra) encompasses both ordinary beings and sages. As the World-Honored One (世尊，another name of Buddha) said, this Mahāparinirvāṇa Sūtra is the place where the Buddhas of the ten directions relinquish their bodies and lives, placing all their disciples within it, and I myself also dwell within it. Why? Because awakening to the nature of one's own mind is called Buddha-nature. Because from this nature arise unconditioned merits, benefiting oneself and transforming others, the benefits of the Dharma are inexhaustible, therefore it is called a treasury. Because it is difficult to believe and difficult to understand, it is called secret. Because the nature of Dharma is profound and mysterious, it is called Nirvana. It can be said to be the place where countless Dharma treasures originate, like the four great oceans; the place where all dharmas rely, like the ten directions of space. If one does not encounter it, one will greatly lose the benefits of the Dharma. Even a temporary hearing of it brings boundless merit, as praised in the Mahāparinirvāṇa Sūtra. The Buddha told the Bodhisattva Kāśyapa (迦葉，a disciple of Buddha): 'Good man, this subtle Mahāparinirvāṇa Sūtra, even the treasury of all dharmas, is like the great ocean, which is the treasury of various treasures. This Nirvana Sutra is also like that, being the secret treasury of all words and meanings. Good man, like Mount Sumeru (須彌山，the central mountain in Buddhist cosmology).'
眾藥根本。是經亦爾。即是菩薩戒之根本。善男子。譬如虛空。是一切物之所住處。是經亦爾。即是一切善法住處。善男子。譬如猛風。無能繫縛。一切菩薩行是經者。亦復如是。不為一切煩惱惡法之所繫縛。善男子。譬如金剛。無能壞者。是經亦爾。雖有外道惡邪之人。不能破壞。善男子。如恒河沙。無能數者。如是經義。亦復如是。無能數者。善男子。是經典者。為諸菩薩而作法幢。如帝釋幢。善男子。是經即是趣涅槃城之商主也。如大導師。引諸商人趣向大海。善男子。是經能為諸菩薩等。作法光明。如世日月。能破諸暗。善男子。是經能為病苦眾生。作大良藥。如雪山中微妙藥王。能治眾病。善男子。是經能為一闡提杖。猶如羸人因之得起。乃至善男子。是經即是金剛利斧。能伐一切煩惱大樹。即是利刀。能割習氣。即是勇健。能摧魔怨。即是智火。焚煩惱薪。即因緣藏。出辟支佛。即是聞藏。生聲聞人。即是一切諸天之眼。即是一切人之正道。即是一切畜生依處。即是餓鬼解脫之處。即是地獄無上之尊。即是一切十方眾生無上之器。即是十方過去未來現在諸佛之父母也。是知了此一心總持涅槃秘密之藏。如上所贊。眾德攸歸。所有一毫之功。隨真如無盡之理。力齊法界。福等虛空。皆能成就菩提無作妙果。
若未悟斯旨。設有進修。但成有為。終不得道。任經多劫勤苦修行。唯成拙度之門。終無勝報之事。如大智度論云。如舍利弗弟子。羅頻周比丘。持戒精進。乞食六日。而不能得。乃至七日。命在不久。有同道者乞食持與。鳥即持去。時舍利弗語目犍連。汝大神力。守護此食。令彼得之。即時目連。持食往與。始欲向口。變成為泥。又舍利弗乞食持與。而口自合。最後佛來持食與之。以佛福德無量因緣故。令彼得食。是比丘食已。心生歡喜。倍加信敬。佛告比丘。有為之法。皆是苦相。為說四諦。即時比丘漏盡意解。得阿羅漢道。故知信一乘之福。福等真如。持四句之功。功齊大覺。所以楞伽經云。佛告大慧。此是過去未來現在如來應供等正覺。性自性第一義心。以性自性第一義心。成就如來世間出世間上上法真心之德。以第一義心。究竟獲世出世等菩提勝果之福。
問。萬法唯識者。于諸識中。何識究竟。
答。唯阿摩羅識。此云無垢凈識。無有變異。可為究竟。三無性論云。識如如者。謂一切諸行。但唯是識。此識二義。故稱如如。一攝無倒者。謂十二入等一切諸法。但唯是識。離亂識外。無別余法。故一切諸法。皆為識攝。此義決定。故稱攝無倒如如。二無變異者。明此亂識。即是分別依他。似塵
【現代漢語翻譯】 現代漢語譯本 若未能領悟這個宗旨，即使有所進修，也只是成就了有為之法，終究無法得道。縱然經歷多個劫數勤苦修行，也只是成就了笨拙的法門，終究沒有殊勝的回報。如同《大智度論》所說，如舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）的弟子羅頻周比丘（Rāhula，佛陀的兒子）持戒精進，乞食六日而不能得到食物，乃至第七日，生命垂危。有同修乞食后拿來給他，鳥卻叼走了。當時舍利弗告訴目犍連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）：『你神通廣大，守護這份食物，讓他得到。』目犍連立刻拿著食物去給他，剛要送到口邊，食物卻變成了泥土。後來舍利弗乞食給他，他的嘴卻自動合上。最後佛陀親自拿著食物給他，因為佛陀福德無量，因緣具足，才讓他得到食物。這位比丘吃完食物后，心中生起歡喜，更加信敬。佛陀告訴比丘：『有為之法，都是苦相。』併爲他說四諦（cattyāri-āryasatyāni，佛教的基本教義，包括苦、集、滅、道），比丘立刻漏盡意解，證得阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）道。所以知道，信奉一乘（ekayāna，通往解脫的唯一道路）的福德，福德等同真如（tathatā，事物的真實本性）；持誦四句偈的功德，功德等同大覺（mahābodhi，偉大的覺悟，指成佛）。所以《楞伽經》（Laṅkāvatāra Sūtra）說，佛陀告訴大慧（Mahāmati，菩薩名）：『這是過去、未來、現在如來應供等正覺（Tathāgata Arhat Samyak-saṃbuddha，佛陀的十個稱號之一）的性自性第一義心（svabhāva-svabhāva-paramārtha-citta，自性本空的究竟之心）。以性自性第一義心，成就如來世間出世間上上法真心之德。以第一義心，究竟獲得世間出世間等菩提（bodhi，覺悟）勝果之福。』 問：萬法唯識（vijñānamātra，一切事物皆為識所變現）的觀點中，在各種識之中，哪個識才是究竟的？ 答：唯有阿摩羅識（amalavijñāna，無垢識）。此識又稱為無垢凈識，沒有變異，可以作為究竟。三無性論（Tri-svabhāva-nirdeśa）說：『識如如者，是指一切諸行，都只是識。』此識有二義，所以稱為如如。一是攝無倒者，是指十二入（dvādaśa āyatanāni，眼、耳、鼻、舌、身、意六根及其對應的六境）等一切諸法，都只是識，離開亂識之外，沒有其他法。所以一切諸法，都為識所攝。此義是決定的，所以稱為攝無倒如如。二是無變異者，說明此亂識，就是分別依他，類似塵土。
【English Translation】 English version If one does not comprehend this principle, even with diligent practice, it only results in conditioned actions and ultimately fails to attain enlightenment. Even after countless kalpas (aeon) of diligent cultivation, it only leads to a clumsy path, devoid of any superior rewards. As the Mahaprajnaparamita Sastra (Mahāprajñāpāramitā-śāstra, Great Treatise on the Perfection of Wisdom) states, like Rahula (Rāhula, son of the Buddha), a disciple of Sariputra (Śāriputra, one of the Buddha's ten principal disciples, known for his wisdom), who diligently upheld the precepts and begged for food for six days without success, and by the seventh day, his life was in danger. A fellow practitioner begged for food and brought it to him, but a bird snatched it away. Then Sariputra said to Maudgalyayana (Maudgalyāyana, one of the Buddha's ten principal disciples, known for his supernatural powers): 'You have great supernatural powers, protect this food so that he may receive it.' Immediately, Maudgalyayana took the food to him, but as he was about to put it in his mouth, it turned into mud. Later, Sariputra begged for food and brought it to him, but his mouth closed automatically. Finally, the Buddha came and gave him food, and because of the Buddha's immeasurable merit and causes, he was able to receive the food. After eating the food, the Bhiksu (monk) felt joy in his heart and increased faith and reverence. The Buddha told the Bhiksu: 'All conditioned dharmas (phenomena) are characterized by suffering.' And he explained the Four Noble Truths (cattyāri-āryasatyāni, the fundamental teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation), and the Bhiksu immediately exhausted his defilements and attained the state of Arhat (Arhat, a liberated being who has extinguished all afflictions). Therefore, it is known that the merit of believing in the One Vehicle (ekayāna, the single path to liberation) is equal to Suchness (tathatā, the true nature of things), and the merit of upholding a four-line verse is equal to Great Enlightenment (mahābodhi, the great awakening, referring to Buddhahood). Therefore, the Lankavatara Sutra (Laṅkāvatāra Sūtra) says, the Buddha told Mahamati (Mahāmati, name of a Bodhisattva): 'This is the self-nature of the mind of the Tathagata Arhat Samyak-saṃbuddha (Tathāgata Arhat Samyak-saṃbuddha, one of the ten titles of the Buddha) of the past, future, and present, the ultimate meaning. With the self-nature of the mind of the ultimate meaning, one achieves the virtues of the true mind of the Tathagata's supreme dharma in the world and beyond. With the ultimate meaning of the mind, one ultimately obtains the blessings of the supreme fruit of Bodhi (bodhi, enlightenment) in the world and beyond.' Question: In the view that all dharmas are only consciousness (vijñānamātra, all phenomena are manifestations of consciousness), among all the consciousnesses, which consciousness is ultimate? Answer: Only the Amala consciousness (amalavijñāna, stainless consciousness). This consciousness is also called the stainless pure consciousness, without any alteration, and can be considered ultimate. The Trisvabhava-nirdesa (Tri-svabhāva-nirdeśa) says: 'Consciousness as Suchness refers to all actions, which are only consciousness.' This consciousness has two meanings, therefore it is called Suchness. First, the 'comprehending without inversion' refers to all dharmas such as the twelve ayatanas (dvādaśa āyatanāni, the six sense organs and their corresponding six objects), which are only consciousness, and there is no other dharma apart from the disturbed consciousness. Therefore, all dharmas are comprehended by consciousness. This meaning is definite, therefore it is called 'comprehending without inversion Suchness'. Second, the 'without alteration' explains that this disturbed consciousness is dependent on discrimination and is similar to dust.
識所顯。由分別性永無故。依他性亦不有。此二無所有。即是阿摩羅識。唯有此識。獨無變異。故稱如如。又云。一切世出世間境。不過唯識。是如量境界。此唯識。由外境成。外境既無。唯識亦無。境無相。識無生。是一切諸法平等。通以如理故。以理量二門。一切性相收盡。以識相妙有。是如量門。以識性真空。是如理門。若理量雙消。則唯真性。又阿摩羅識有二種。一所緣。即是真如。二本覺。即真如智。能緣即不空如來藏。所緣即空如來藏。十二門論。明。唯識真實。辯一切諸法。唯有凈識。無有能疑。亦無所疑。唯識有二。一方便。謂先觀唯有阿賴耶識。無餘境界。現得境智二空。除妄識已盡。名為方便唯識。二正觀唯識。遣蕩生死虛妄識心。及以境像。一切皆淨盡。唯有阿摩羅清凈心也。
問。萬法唯識。佛住識不。
答。若阿賴耶。此云藏識。能藏一切雜染品法。令不失故。我見愛等。執藏以為自內我故。此名唯在異生有學。阿陀那。此名執持。執持種子及色根故。此名通一切位。我執若亡。即舍賴耶。名阿陀那。持無漏種。則妄心斯滅。真心顯現。則佛住無垢凈識。故經云。心若滅者生死盡。即是妄心滅。非心體滅。所以起信論云。複次分別心生滅相者。有二種別。一粗。謂相應心。二
【現代漢語翻譯】 現代漢語譯本：識所顯。由分別性永無故。依他性亦不有。此二無所有。即是阿摩羅識（Amala-vijñāna，清凈識）。唯有此識。獨無變異。故稱如如。又云。一切世出世間境。不過唯識。是如量境界。此唯識。由外境成。外境既無。唯識亦無。境無相。識無生。是一切諸法平等。通以如理故。以理量二門。一切性相收盡。以識相妙有。是如量門。以識性真空。是如理門。若理量雙消。則唯真性。又阿摩羅識（Amala-vijñāna，清凈識）有二種。一所緣。即是真如（Tathātā，事物的真實本性）。二本覺。即真如智。能緣即不空如來藏（Atathātā-tathāgatagarbha，非空如來藏）。所緣即空如來藏（Śūnyatā-tathāgatagarbha，空性如來藏）。十二門論。明。唯識真實。辯一切諸法。唯有凈識。無有能疑。亦無所疑。唯識有二。一方便。謂先觀唯有阿賴耶識（Ālaya-vijñāna，藏識）。無餘境界。現得境智二空。除妄識已盡。名為方便唯識。二正觀唯識。遣蕩生死虛妄識心。及以境像。一切皆淨盡。唯有阿摩羅（Amala，清凈）清凈心也。
問。萬法唯識。佛住識不。
答。若阿賴耶（Ālaya，藏）。此云藏識。能藏一切雜染品法。令不失故。我見愛等。執藏以為自內我故。此名唯在異生有學。阿陀那（Ādāna，執取）。此名執持。執持種子及色根故。此名通一切位。我執若亡。即舍賴耶（Ālaya）。名阿陀那（Ādāna）。持無漏種。則妄心斯滅。真心顯現。則佛住無垢凈識。故經云。心若滅者生死盡。即是妄心滅。非心體滅。所以起信論云。複次分別心生滅相者。有二種別。一粗。謂相應心。二
【English Translation】 English version: Manifested by consciousness. Because the nature of discrimination is eternally absent, the dependent nature is also non-existent. These two being devoid of existence constitute the Amala-vijñāna (pure consciousness). Only this consciousness is uniquely without alteration, hence it is called 'Suchness' (Tathātā). Furthermore, it is said that all worldly and transcendental realms are nothing more than consciousness. This is the realm of 'correct measure'. This consciousness is formed by external objects. Since external objects are non-existent, consciousness is also non-existent. When objects are without characteristics and consciousness is without arising, this is the equality of all dharmas, universally understood through reason. Through the two gates of reason and measure, all characteristics and natures are completely encompassed. The wondrous existence of the characteristics of consciousness is the gate of 'correct measure', while the true emptiness of the nature of consciousness is the gate of 'correct reason'. If both reason and measure are extinguished, then only true nature remains. Furthermore, the Amala-vijñāna (pure consciousness) has two aspects: firstly, the object of cognition, which is Suchness (Tathātā, the true nature of things); secondly, original enlightenment, which is the wisdom of Suchness. The subject of cognition is the non-empty Tathāgatagarbha (Atathātā-tathāgatagarbha, the non-empty Tathagata-womb), and the object of cognition is the empty Tathāgatagarbha (Śūnyatā-tathāgatagarbha, the emptiness Tathagata-womb). The Treatise on the Twelve Gates clarifies that only consciousness is real, arguing that all dharmas are only pure consciousness, without any possibility of doubt or anything to be doubted. There are two types of only-consciousness: firstly, expedient means, which involves initially contemplating that there is only the Ālaya-vijñāna (storehouse consciousness) without any other realms, thereby manifesting the emptiness of both object and wisdom. The elimination of deluded consciousness is called expedient only-consciousness. Secondly, correct contemplation of only-consciousness, which dispels the illusory consciousness-mind of birth and death, as well as all images of objects, purifying everything completely, leaving only the pure mind of Amala (pure).
Question: If all dharmas are only consciousness, does the Buddha reside in consciousness?
Answer: The Ālaya (Ālaya, storehouse), which is called the storehouse consciousness, can store all defiled dharmas, preventing them from being lost. It is clung to as an inner self through views of self and attachment. This name only exists in ordinary beings and those still learning. Ādāna (Ādāna, grasping) means holding, holding seeds and sense faculties. This name applies to all stages. If the attachment to self is lost, then the Ālaya (Ālaya) is abandoned, and it is called Ādāna (Ādāna), holding the non-outflow seeds. Then the deluded mind ceases, and the true mind manifests. Thus, the Buddha resides in immaculate pure consciousness. Therefore, the sutra says, 'If the mind is extinguished, birth and death cease,' which means the deluded mind is extinguished, not the essence of the mind. Therefore, the Awakening of Faith Treatise says, 'Furthermore, regarding the characteristics of the arising and ceasing of the discriminating mind, there are two distinctions: firstly, coarse, referring to the associated mind; secondly,'
細。謂不相應心。粗中之粗。凡夫智境。粗中之細。及細中之粗菩薩智境。此二種相。皆由無明熏習力起。然依因依緣。因是不覺。緣是妄境。因滅則緣滅。緣滅故相應心滅。因滅。故不相應心滅。
問。若心滅者。云何相續。若相續者。云何言滅。
答。實然。今言滅者。但心相滅。非心體滅。如水因風而有動相。以風滅故。動相即滅。非水體滅。若水滅者。動相應斷。以無所依。無能依故。以水體不滅。動相相續。眾生亦爾。以無明力。令其心動。無明滅故。動相即滅。非心體滅。若心滅者。則眾生斷。以無所依。無能依故。以心體不滅。心動相續。釋曰。論明粗細二種心境。皆由無明熏習力起。然依因依緣。因是不覺。緣是妄境者。只謂不覺自心。妄生外境。故知境無自性。從心而生。和合而起。故云心生即法生。因滅則緣滅矣。以水體不滅。動相相續者。此況真心自體。非動非止。因無明風起。生死動搖。若妄風息時。心之動相即滅。非心體滅。以心體是所依。萬法是能依。若無所依。能依非有。故知一心之體。為群有之依。猶如太虛。作萬像之體。又本識有二義。一妄染義。凡夫所住。二真凈義。八地所住。佛地單住真如。但名無垢識。
問。諸佛單住真如名無垢識者。無垢凈識。即是
【現代漢語翻譯】 現代漢語譯本 細：指的是不相應心（與客觀事物不相應的心理活動）。粗中之粗：指凡夫的認知境界。粗中之細以及細中之粗：指菩薩的認知境界。這兩種現象，都是由無明（對事物真相的迷惑）的熏習力量產生的。然而，它們依賴於因和緣。因是不覺（對真理的無知），緣是虛妄的境界。因滅則緣滅，緣滅則相應心滅。因滅，因此不相應心也滅。
問：如果心滅了，如何相續？如果相續，又怎麼說是滅呢？
答：確實如此。現在所說的滅，只是心相的滅，不是心體的滅。就像水因為風而產生波動的現象，因為風停止了，波動的現象就滅了，但水的本體並沒有滅。如果水滅了，波動的現象也應該斷絕，因為沒有了所依賴的基礎，也沒有能產生波動的能力。因為水的本體沒有滅，所以波動的現象可以相續。眾生也是這樣，因為無明的力量，使他們的心產生動搖。無明滅了，動搖的現象就滅了，但心體並沒有滅。如果心滅了，那麼眾生就斷滅了，因為沒有了所依賴的基礎，也沒有能存在的能力。因為心體沒有滅，所以心的動搖現象可以相續。解釋：論中說明粗細兩種心境，都是由無明的熏習力量產生的。然而，它們依賴於因和緣，因是不覺，緣是虛妄的境界，這只是說不覺悟自己的心，虛妄地產生外在的境界。所以要知道境界沒有自性，是從心而生，和合而起。所以說心生則法生，因滅則緣滅了。用水的本體不滅，波動的現象相續來比喻真心自體，非動非止。因為無明之風而產生生死動搖。如果虛妄的風停止時，心的動搖現象就滅了，但心體並沒有滅。因為心體是所依賴的基礎，萬法是能依賴的。如果沒有所依賴的基礎，能依賴的也就沒有了。所以要知道一心之體，是萬物存在的依據，就像太虛一樣，作為萬象的本體。而且本識有兩種含義：一是妄染義，凡夫所處的境界；二是真凈義，八地菩薩所處的境界。佛的境界只是安住于真如，只稱為無垢識。
問：諸佛只是安住于真如，稱為無垢識，那麼無垢凈識就是
【English Translation】 English version 』Subtle』 refers to the non-corresponding mind (mental activities that do not correspond to objective things). 』Coarse within the coarse』 refers to the cognitive realm of ordinary people. 』Coarse within the subtle』 and 』subtle within the coarse』 refer to the cognitive realm of Bodhisattvas. These two kinds of phenomena are all caused by the power of ignorance (delusion about the true nature of things). However, they depend on cause and condition. The cause is non-awareness (ignorance of the truth), and the condition is the illusory realm. When the cause ceases, the condition ceases; when the condition ceases, the corresponding mind ceases. When the cause ceases, the non-corresponding mind also ceases.
Question: If the mind ceases, how can it continue? If it continues, how can it be said to cease?
Answer: Indeed. What is meant by cessation here is only the cessation of the mind's appearance, not the cessation of the mind's essence. It is like the phenomenon of waves arising from water due to wind. When the wind stops, the phenomenon of waves ceases, but the essence of the water does not cease. If the water ceased, the phenomenon of waves should also be cut off, because there would be no basis to rely on, and no ability to generate waves. Because the essence of the water does not cease, the phenomenon of waves can continue. Sentient beings are also like this. Because of the power of ignorance, their minds are stirred. When ignorance ceases, the phenomenon of agitation ceases, but the mind's essence does not cease. If the mind ceased, then sentient beings would be cut off, because there would be no basis to rely on, and no ability to exist. Because the mind's essence does not cease, the mind's agitation can continue. Explanation: The treatise explains that the two kinds of mental states, coarse and subtle, are all caused by the power of ignorance. However, they depend on cause and condition. The cause is non-awareness, and the condition is the illusory realm. This simply means not being aware of one's own mind and falsely generating external realms. Therefore, it should be known that realms have no self-nature, but arise from the mind, coming together and arising. Therefore, it is said that when the mind arises, the Dharma arises; when the cause ceases, the condition ceases. Using the analogy of the water's essence not ceasing and the phenomenon of waves continuing, it illustrates the true mind's essence, which is neither moving nor still. Because of the wind of ignorance, the agitation of birth and death arises. When the wind of delusion ceases, the mind's agitation ceases, but the mind's essence does not cease. Because the mind's essence is the basis of reliance, and the myriad dharmas are what rely on it. If there is no basis of reliance, then what relies on it will not exist. Therefore, it should be known that the essence of the one mind is the basis for the existence of all things, like the great void, serving as the essence of all phenomena. Moreover, the Alaya Consciousness has two meanings: one is the meaning of delusion and defilement, which is the realm where ordinary people dwell; the other is the meaning of true purity, which is the realm where the eighth-ground Bodhisattvas dwell. The realm of the Buddhas only abides in Suchness (Tathata), and is only called the Immaculate Consciousness (Amala-vijnana).
Question: If the Buddhas only abide in Suchness (Tathata) and are called the Immaculate Consciousness (Amala-vijnana), then the Immaculate Pure Consciousness is
常住真心。為復諸佛決定有心。決定無心。
答。據體。則言亡四句。意絕百非。約用。則唯智慧明。非情所及。華嚴經云。佛子。如來心意識俱不可得。但應以智無量故。知如來心。古釋云。如來心。意識俱不可得者。約體遮詮也。但應以智無量故。知如來心者。寄用表詮也。一師云。識等有二。一染。二凈。佛地無有漏染心及心所。而有凈分心及心所。果位之中。智強識劣故。於心王上。以顯無染。約彼智所。以明無量。若必無王所。智依何立。經云。如來無垢識。是凈無漏界。解脫一切障。圓鏡智相應。則有心王明矣。一師云。以無積集思量等義故。說心等叵得。就無分別智以顯無量。非無心體。上之二解。俱明心意識有。又云。佛果實無心意意識及余心法。云不可得。唯有大智。故言智無量故。知如來心。經云。唯如如及如如智獨存。佛地。論中。五法攝大覺性。唯一真法界及四智菩提。不言更有餘法。此二說約無。若依前有。未免增益。亦不能通不可得言。若依后無。未免損減。亦不通能知佛心言。既云知如來心。不可言無心。可知明非無心矣。又心既是無。智何獨立。亦違涅槃滅無常識。獲常識義。若有無二義雙取。未免相違。若互泯雙非寧逃戲論。若后宗言唯如智者。以心即同真性。故曰唯如。
【現代漢語翻譯】 現代漢語譯本：常住真心，是爲了回覆諸佛究竟是有心，還是究竟是無心的問題。
回答：從本體上來說，言語無法表達四句（有、無、亦有亦無、非有非無），心思也無法觸及百種錯誤觀點。從作用上來說，只有智慧能夠明白，不是情感所能達到的。《華嚴經》說：『佛子，如來的心、意、識都不可得，但應當以智慧無量來了解如來的心。』古時的解釋說：『如來的心、意、識都不可得，』這是從本體上遮止詮釋。『但應當以智慧無量來了解如來的心，』這是借用作用來表達詮釋。一位法師說：『識等有染污和清凈兩種。佛地沒有有漏的染污心和心所，而有清凈的心和心所。在果位中，智慧強而識微弱，所以在心王上，顯示沒有染污，憑藉那智慧，來表明無量。』如果一定沒有心王和心所，智慧又依靠什麼而成立呢？經中說：『如來無垢識，是清凈無漏的境界，解脫一切障礙，與圓鏡智相應。』那麼心王是明明存在的。一位法師說：『因為沒有積集思量等意義，所以說心等不可得，就無分別智來顯示無量，並非沒有心體。』以上兩種解釋，都說明心意識是存在的。又有人說：『佛果實際上沒有心、意、意識以及其他心法，說不可得，只有大智慧，所以說智慧無量，才能瞭解如來的心。』經中說：『只有如如和如如智獨自存在於佛地。』論中，五法攝取大覺的體性，只有一真法界和四智菩提，沒有說還有其他法。這兩種說法是就『無』而言的。如果依照前面的『有』，未免增益，也不能解釋『不可得』的說法。如果依照後面的『無』，未免損減，也不能解釋『能知佛心』的說法。既然說『知如來心』，就不能說沒有心，可知這表明並非沒有心。而且心如果是無，智慧又如何獨立？也違背了涅槃經中滅無常識，獲得常識的意義。如果『有』和『無』兩種意義都取，未免互相矛盾。如果互相泯滅，兩種都不肯定，又怎能逃脫戲論？如果后一種觀點說只有如如智，是因為心等同於真性，所以說『唯如』。
【English Translation】 English version: The constantly abiding true mind. Is it to resolve whether all Buddhas ultimately have a mind or ultimately have no mind?
Answer: According to the essence (體), words fail to capture the four possibilities (有, 無, 亦有亦無, 非有非無 - existence, non-existence, both, neither), and thought cannot reach the hundred wrong views. Regarding its function (用), only wisdom can understand, not emotions. The Avatamsaka Sutra (華嚴經) says: 'Buddha-son, the Tathagata's (如來) mind, thought, and consciousness are all unattainable, but one should understand the Tathagata's mind through immeasurable wisdom.' An ancient interpretation says: 'The Tathagata's mind, thought, and consciousness are all unattainable,' this is a negation from the perspective of essence. 'But one should understand the Tathagata's mind through immeasurable wisdom,' this is an affirmation from the perspective of function. One teacher says: 'Consciousness and so on have two aspects: defiled and pure. In the Buddha-land (佛地), there are no defiled minds or mental factors with outflows (有漏), but there are pure minds and mental factors. In the fruition stage, wisdom is strong and consciousness is weak, so on the mind-king (心王), it is shown that there is no defilement, and through that wisdom, immeasurability is indicated.' If there were definitely no mind-king and mental factors, what would wisdom rely on to be established? The sutra says: 'The Tathagata's undefiled consciousness is a pure, outflow-free realm, liberating all obstacles, corresponding to the Great Perfect Mirror Wisdom (圓鏡智).' Then the mind-king is clearly present. One teacher says: 'Because there is no accumulation of thought or deliberation, it is said that mind and so on are unattainable, using non-discriminating wisdom to show immeasurability, not that there is no mind-essence.' The above two explanations both affirm the existence of mind, thought, and consciousness. Another says: 'The Buddha-fruit (佛果) actually has no mind, thought, consciousness, or other mental dharmas, saying they are unattainable, only great wisdom exists, so it is said that immeasurable wisdom is needed to understand the Tathagata's mind.' The sutra says: 'Only Suchness (如如) and Suchness-wisdom (如如智) exist alone in the Buddha-land.' In the treatise, the five dharmas encompass the nature of great enlightenment, only the One True Dharma Realm (一真法界) and the Four Wisdoms of Bodhi (四智菩提), it is not said that there are other dharmas. These two statements are from the perspective of 'non-existence.' If one relies on the former 'existence,' one cannot avoid adding something, nor can one explain the statement 'unattainable.' If one relies on the latter 'non-existence,' one cannot avoid subtracting something, nor can one explain the statement 'able to know the Buddha's mind.' Since it is said 'know the Tathagata's mind,' one cannot say there is no mind, it can be known that this indicates there is no absence of mind. Moreover, if the mind is non-existent, how can wisdom stand alone? It also contradicts the meaning in the Nirvana Sutra (涅槃經) of extinguishing impermanent consciousness and attaining permanent consciousness. If both 'existence' and 'non-existence' are taken, one cannot avoid contradiction. If they are mutually annihilated, and neither is affirmed, how can one escape frivolous debate? If the latter view says only Suchness-wisdom exists, it is because the mind is the same as true nature, so it is said 'only Suchness.'
照用不失。故云如智。豈離心外而別有如。是則唯如。不乖于有。前宗以純如之體。故有凈心。心既是如。有之何失。是知即真之有。與即有之真。二義相成。有無無礙。正消經意者。言不可得者。以心義深玄。言不及故。寄遮顯深。言但以智知如來心者。托心所寄表顯深。云何深玄。欲言其有。同如絕相。欲言其無。幽靈不竭。欲謂之情。無殊色性。欲謂無情。無幽不徹。是知佛心即有即無。即王即數。心中非有意。亦非不有意。意中非有心。亦非不有心。數。非依于王。亦非不依王。一一皆爾。圓融無礙。清涼記釋云。言佛無心有智。成相違過。心王最勝。尚說為無。智無所依。豈當獨立。如無君主。何有臣下。今先別會二宗。后通合二宗。先會法性宗意云。心即是如。智即如智。離心無如。則知有如已有心矣。況即體之用。稱如智。即用之體。即是真如。如一明珠。珠體即如。明即如智。豈得存如亡於心矣。前宗以純如。下。會法相宗意云。即如之有。有豈乖如。如鏡即虛。則有心無失。是知即真之有。通會二宗。即真之有。是法相宗。即有之真。是法性宗。兩不相離。方成無礙真佛心矣。又心中非有意亦復非無意者。非有。是不即義。二相別故。亦非不有。是不離義。無二體故。又非有者。以無二體。互攝盡
【現代漢語翻譯】 現代漢語譯本： 照用不失（照用而不失去其本性）。所以說如智（如實之智慧）。難道是離開心之外而另有『如』嗎？這樣說來，就唯有『如』，不違背『有』。之前的宗派認為本體是純粹的『如』，所以有清凈心。心既然就是『如』，那麼『有』又有什麼損失呢？由此可知，即真是『有』，與即『有』之真，這兩種意義相輔相成，有無之間沒有障礙。這正是解釋經文的本意。說『不可得』，是因為心的意義深奧玄妙，言語無法完全表達，所以借用遮蓋來顯明深意。說『只用智慧來了解如來心』，是依託心所寄託之物來表顯深意。什麼是深奧玄妙呢？想要說它『有』，它又與『如』一樣超越了表象；想要說它『無』，它的幽深靈妙又永不窮盡。想要說它有情，它又與無情之物沒有區別；說它無情，它又無所不通徹。由此可知，佛心即是有即是無，即是君王又是臣民。心中並非有意，也並非沒有意；意中並非有心，也並非沒有心。臣民，並非依賴君王，也並非不依賴君王。一切都是如此，圓融無礙。清涼澄觀大師的註解說：如果說佛沒有心而只有智慧，就會造成相互矛盾的過失。心王是最殊勝的，尚且說它為『無』，智慧沒有所依賴，怎麼能獨立存在呢？如同沒有君主，哪裡來的臣下呢？現在先分別會通兩個宗派的觀點，然後再綜合會通兩個宗派的觀點。先會通法性宗的觀點說：心即是『如』，智慧即是『如智』，離開心就沒有『如』，那麼就知道有『如』就已經有心了。更何況本體的作用，稱之為『如智』，作用的本體，就是真如。如同一顆明珠，珠子的本體就是『如』，光明就是『如智』，怎麼能儲存『如』而失去心呢？之前的宗派認為本體是純粹的『如』，以下是會通法相宗的觀點：即『如』之『有』，『有』怎麼會違背『如』呢？如同鏡子即是空虛，那麼有心就沒有損失。由此可知，即真是『有』，這是綜合會通兩個宗派的觀點。即真是『有』，是法相宗的觀點；即『有』之真，是法性宗的觀點。兩者不相分離，才能成就沒有障礙的真佛心。又，心中並非有意，也並非沒有意，『非有』，是不即不離的意義，因為兩種表象是不同的。『也並非沒有』，是不離的意義，因為沒有兩個本體。又，『非有』，是因為沒有兩個本體，互相包含窮盡。 English version: 'Illumination and application without loss' (Illuminating and applying without losing its original nature). Therefore, it is said to be 'like wisdom' (wisdom that is like reality). Could it be that there is 'likeness' separate from the mind? In this case, there is only 'likeness', which does not contradict 'existence'. The previous school believed that the substance was pure 'likeness', so there is a pure mind. Since the mind is 'likeness', then what is lost in 'existence'? From this, it can be known that 'existence' is truth, and truth is 'existence'. These two meanings complement each other, and there is no obstacle between existence and non-existence. This is the true meaning of explaining the scriptures. Saying 'unattainable' is because the meaning of the mind is profound and mysterious, and words cannot fully express it, so it is used to cover up and reveal the deep meaning. Saying 'only use wisdom to understand the Tathagata's mind' is to rely on the things entrusted by the mind to express the deep meaning. What is profound and mysterious? If you want to say it 'exists', it is like 'likeness' and transcends appearance; if you want to say it 'does not exist', its profound and mysterious spirit is endless. If you want to say it has feelings, it is no different from inanimate things; if you say it is inanimate, it is all-pervasive. From this, it can be known that the Buddha's mind is both existence and non-existence, both king and subject. There is no intention in the mind, nor is there no intention; there is no mind in the intention, nor is there no mind. Subjects do not depend on the king, nor do they not depend on the king. Everything is like this, perfectly harmonious and unobstructed. Qingliang Chengguan's commentary says: If you say that the Buddha has no mind but only wisdom, it will cause a contradictory fault. The mind-king is the most supreme, and it is said to be 'non-existent', wisdom has nothing to rely on, how can it exist independently? Like a country without a monarch, where do the subjects come from? Now, first, we will separately understand the views of the two schools, and then comprehensively understand the views of the two schools. First, understand the view of the Dharma-nature school, saying: The mind is 'likeness', wisdom is 'like wisdom', without the mind there is no 'likeness', then you know that having 'likeness' already has a mind. What's more, the function of the substance is called 'like wisdom', and the substance of the function is true reality. Like a bright pearl, the substance of the pearl is 'likeness', and the light is 'like wisdom', how can you save 'likeness' and lose the mind? The previous school believed that the substance was pure 'likeness', the following is to understand the view of the Dharma-character school: 'Existence' is 'likeness', how can 'existence' violate 'likeness'? Just like a mirror is emptiness, then there is no loss of mind. From this, it can be known that 'existence' is truth, this is a comprehensive understanding of the views of the two schools. 'Existence' is truth, is the view of the Dharma-character school; truth is 'existence', is the view of the Dharma-nature school. The two are inseparable, in order to achieve the unobstructed true Buddha-mind. Also, there is no intention in the mind, nor is there no intention, 'non-existence', is the meaning of neither identical nor different, because the two appearances are different. 'Also not non-existent', is the meaning of not leaving, because there are no two substances. Also, 'non-existent', is because there are no two substances, mutually containing exhaustively.
【English Translation】 Modern Chinese Translation: 照用不失 (zhào yòng bù shī) (Illumination and application without loss). 故云如智 (gù yún rú zhì) (Therefore, it is said to be 'like wisdom'). 豈離心外而別有如 (qǐ lí xīn wài ér bié yǒu rú) (Could it be that there is 'likeness' separate from the mind)? 是則唯如 (shì zé wéi rú) (In this case, there is only 'likeness'), 不乖於有 (bù guāi yú yǒu) (which does not contradict 'existence'). 前宗以純如之體 (qián zōng yǐ chún rú zhī tǐ) (The previous school believed that the substance was pure 'likeness'), 故有淨心 (gù yǒu jìng xīn) (so there is a pure mind). 心既是如 (xīn jì shì rú) (Since the mind is 'likeness'), 有之何失 (yǒu zhī hé shī) (then what is lost in 'existence')? 是知即真之有 (shì zhī jí zhēn zhī yǒu) (From this, it can be known that 'existence' is truth), 與即有之真 (yǔ jí yǒu zhī zhēn) (and truth is 'existence'), 二義相輔相成 (èr yì xiāng fǔ xiāng chéng) (These two meanings complement each other), 有無之間沒有障礙 (yǒu wú zhī jiān méi yǒu zhàng ài) (and there is no obstacle between existence and non-existence). 這正是解釋經文的本意 (zhè zhèng shì jiě shì jīng wén de běn yì) (This is the true meaning of explaining the scriptures). 說『不可得』 (shuō 'bù kě dé') (Saying 'unattainable'), 是因為心的意義深奧玄妙 (shì yīn wèi xīn de yì yì shēn ào xuán miào) (is because the meaning of the mind is profound and mysterious), 言語無法完全表達 (yán yǔ wú fǎ wán quán biǎo dá) (and words cannot fully express it), 所以借用遮蓋來顯明深意 (suǒ yǐ jiè yòng zhē gài lái xiǎn míng shēn yì) (so it is used to cover up and reveal the deep meaning). 說『只用智慧來瞭解如來心』 (shuō 'zhǐ yòng zhì huì lái liǎo jiě rú lái xīn') (Saying 'only use wisdom to understand the Tathagata's mind'), 是依託心所寄託之物來表顯深意 (shì yī tuō xīn suǒ jì tuō zhī wù lái biǎo xiǎn shēn yì) (is to rely on the things entrusted by the mind to express the deep meaning). 什麼是深奧玄妙呢 (shén me shì shēn ào xuán miào ne) (What is profound and mysterious)? 想要說它『有』 (xiǎng yào shuō tā 'yǒu') (If you want to say it 'exists'), 它又與『如』一樣超越了表象 (tā yòu yǔ 'rú' yī yàng chāo yuè le biǎo xiàng) (it is like 'likeness' and transcends appearance); 想要說它『無』 (xiǎng yào shuō tā 'wú') (if you want to say it 'does not exist'), 它的幽深靈妙又永不窮盡 (tā de yōu shēn líng miào yòu yǒng bù qióng jìn) (its profound and mysterious spirit is endless). 想要說它有情 (xiǎng yào shuō tā yǒu qíng) (If you want to say it has feelings), 它又與無情之物沒有區別 (tā yòu yǔ wú qíng zhī wù méi yǒu qū bié) (it is no different from inanimate things); 說它無情 (shuō tā wú qíng) (if you say it is inanimate), 它又無所不通徹 (tā yòu wú suǒ bù tōng chè) (it is all-pervasive). 由此可知 (yóu cǐ kě zhī) (From this, it can be known), 佛心即是有即是無 (fó xīn jí shì yǒu jí shì wú) (that the Buddha's mind is both existence and non-existence), 即是君王又是臣民 (jí shì jūn wáng yòu shì chén mín) (both king and subject). 心中並非有意 (xīn zhōng bìng fēi yǒu yì) (There is no intention in the mind), 也並非沒有意 (yě bìng fēi méi yǒu yì) (nor is there no intention); 意中並非有心 (yì zhōng bìng fēi yǒu xīn) (there is no mind in the intention), 也並非沒有心 (yě bìng fēi méi yǒu xīn) (nor is there no mind). 臣民 (chén mín) (Subjects), 並非依賴君王 (bìng fēi yī lài jūn wáng) (do not depend on the king), 也並非不依賴君王 (yě bìng fēi bù yī lài jūn wáng) (nor do they not depend on the king). 一切都是如此 (yī qiē dōu shì rú cǐ) (Everything is like this), 圓融無礙 (yuán róng wú ài) (perfectly harmonious and unobstructed). 清涼澄觀大師的註解說 (qīng liáng chéng guān dà shī de zhù jiě shuō) (Qingliang Chengguan's commentary says): 如果說佛沒有心而只有智慧 (rú guǒ shuō fó méi yǒu xīn ér zhǐ yǒu zhì huì) (If you say that the Buddha has no mind but only wisdom), 就會造成相互矛盾的過失 (jiù huì zào chéng xiāng hù máo dùn de guò shī) (it will cause a contradictory fault). 心王是最殊勝的 (xīn wáng shì zuì shū shèng de) (The mind-king is the most supreme), 尚且說它為『無』 (shàng qiě shuō tā wèi 'wú') (and it is said to be 'non-existent'), 智慧沒有所依賴 (zhì huì méi yǒu suǒ yī lài) (wisdom has nothing to rely on), 怎麼能獨立存在呢 (zěn me néng dú lì cún zài ne) (how can it exist independently)? 如同沒有君主 (rú tóng méi yǒu jūn zhǔ) (Like a country without a monarch), 哪裡來的臣下呢 (nǎ lǐ lái de chén xià ne) (where do the subjects come from)? 現在先分別會通兩個宗派的觀點 (xiàn zài xiān fēn bié huì tōng liǎng gè zōng pài de guān diǎn) (Now, first, we will separately understand the views of the two schools), 然後再綜合會通兩個宗派的觀點 (rán hòu zài zōng hé huì tōng liǎng gè zōng pài de guān diǎn) (and then comprehensively understand the views of the two schools). 先會通法性宗的觀點說 (xiān huì tōng fǎ xìng zōng de guān diǎn shuō) (First, understand the view of the Dharma-nature school, saying): 心即是『如』 (xīn jí shì 'rú') (The mind is 'likeness'), 智慧即是『如智』 (zhì huì jí shì 'rú zhì') (wisdom is 'like wisdom'), 離開心就沒有『如』 (lí kāi xīn jiù méi yǒu 'rú') (without the mind there is no 'likeness'), 那麼就知道有『如』就已經有心了 (nà me jiù zhī dào yǒu 'rú' jiù yǐ jīng yǒu xīn le) (then you know that having 'likeness' already has a mind). 更何況本體的作用 (gèng hé kuàng běn tǐ de zuò yòng) (What's more, the function of the substance), 稱之為『如智』 (chēng zhī wèi 'rú zhì') (is called 'like wisdom'), 作用的本體 (zuò yòng de běn tǐ) (and the substance of the function), 就是真如 (jiù shì zhēn rú) (is true reality). 如同一顆明珠 (rú tóng yī kē míng zhū) (Like a bright pearl), 珠子的本體就是『如』 (zhū zi de běn tǐ jiù shì 'rú') (the substance of the pearl is 'likeness'), 光明就是『如智』 (guāng míng jiù shì 'rú zhì') (and the light is 'like wisdom'), 怎麼能儲存『如』而失去心呢 (zěn me néng bǎo cún 'rú' ér shī qù xīn ne) (how can you save 'likeness' and lose the mind)? 之前的宗派認為本體是純粹的『如』 (zhī qián de zōng pài rèn wéi běn tǐ shì chún cuì de 'rú') (The previous school believed that the substance was pure 'likeness'), 以下是會通法相宗的觀點 (yǐ xià shì huì tōng fǎ xiàng zōng de guān diǎn) (the following is to understand the view of the Dharma-character school): 即『如』之『有』 (jí 'rú' zhī 'yǒu') ('Existence' is 'likeness'), 『有』怎麼會違背『如』呢 (『yǒu』 zěn me huì wéi bèi 『rú』 ne) (how can 'existence' violate 'likeness')? 如同鏡子即是空虛 (rú tóng jìng zi jí shì kōng xū) (Just like a mirror is emptiness), 那麼有心就沒有損失 (nà me yǒu xīn jiù méi yǒu sǔn shī) (then there is no loss of mind). 由此可知 (yóu cǐ kě zhī) (From this, it can be known), 即真是『有』 (jí zhēn shì 'yǒu') ('Existence' is truth), 這是綜合會通兩個宗派的觀點 (zhè shì zōng hé huì tōng liǎng gè zōng pài de guān diǎn) (this is a comprehensive understanding of the views of the two schools). 即真是『有』 (jí zhēn shì 'yǒu') ('Existence' is truth), 是法相宗的觀點 (shì fǎ xiàng zōng de guān diǎn) (is the view of the Dharma-character school); 即『有』之真 (jí 'yǒu' zhī zhēn) (truth is 'existence'), 是法性宗的觀點 (shì fǎ xìng zōng de guān diǎn) (is the view of the Dharma-nature school). 兩者不相分離 (liǎng zhě bù xiāng fēn lí) (The two are inseparable), 才能成就沒有障礙的真佛心 (cái néng chéng jiù méi yǒu zhàng ài de zhēn fó xīn) (in order to achieve the unobstructed true Buddha-mind). 又 (yòu) (Also), 心中並非有意 (xīn zhōng bìng fēi yǒu yì) (there is no intention in the mind), 也並非沒有意 (yě bìng fēi méi yǒu yì) (nor is there no intention), 『非有』 (『fēi yǒu』) ('non-existence'), 是不即不離的意義 (shì bù jí bù lí de yì yì) (is the meaning of neither identical nor different), 因為兩種表象是不同的 (yīn wèi liǎng zhǒng biǎo xiàng shì bù tóng de) (because the two appearances are different). 『也並非沒有』 (『yě bìng fēi méi yǒu』) ('Also not non-existent'), 是不離的意義 (shì bù lí de yì yì) (is the meaning of not leaving), 因為沒有兩個本體 (yīn wèi méi yǒu liǎng gè běn tǐ) (because there are no two substances). 又 (yòu) (Also), 『非有』 (『fēi yǒu』) ('non-existent'), 是因為沒有兩個本體 (shì yīn wèi méi yǒu liǎng gè běn tǐ) (is because there are no two substances), 互相包含窮盡 (hù xiāng bāo hán qióng jìn) (mutually containing exhaustively).
故。亦非不有者。二相不壞。力用交徹故。
宗鏡錄卷第三十三
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第三十四
慧日永明寺主智覺禪師延壽集
夫境識俱遣。眾生界空。諸佛究竟成得何法。
答。一切異生。因識對境。于生死中妄生執著。起常等四倒。二乘之人。于涅槃中妄求解脫。起無常等四倒。諸佛如來。因境識俱空。能離八倒。成得真常樂我凈四波羅蜜。寶性論云。依二種法。如來法身有凈波羅蜜。一者本來自性清凈。以同相故。二者離垢清凈。以勝相故。有二種法。如來法身有我波羅蜜。一者遠離諸外道邊。以離虛妄我戲論故。二者遠離諸聲聞邊。以離無我戲論故。有二種法。如來身有樂波羅蜜。一者遠離一切苦。二者遠離一切煩惱習氣。有二種法。如來法身有常波羅蜜。一者不滅一切諸有為行。以離斷見邊故。二者不取無為涅槃。以離常見邊故。勝鬘經云。世尊見諸行無常。是斷見。非正見。見涅槃常。是常見。非正見。妄想見故。作如是見。所以如來。唯證四德涅槃秘密之藏。
問。既經云。見諸行無常是斷見非正見。見涅槃常是常見非正見者。云何教中。或說無我。又說於我。豈不相違
【現代漢語翻譯】 故，並非不存在。二相（兩種狀態）不互相破壞，力量和作用相互交融貫通。
宗鏡錄卷第三十三
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第三十四
慧日永明寺主智覺禪師延壽集
如果境界和意識都被捨棄，眾生界空無，那麼諸佛究竟成就了什麼法？
答：一切凡夫俗子，因為意識與外境相對，所以在生死輪迴中妄生執著，產生常、樂、我、凈四種顛倒。二乘（聲聞乘和緣覺乘）之人，在涅槃中妄求解脫，產生無常、無樂、無我、無凈四種顛倒。諸佛如來，因為境界和意識都空無，所以能夠遠離八種顛倒，成就真常、真樂、真我、真凈四種波羅蜜（到達彼岸的方法）。《寶性論》說，依靠兩種法，如來法身具有凈波羅蜜：一是本來自性清凈，因為具有相同的體性；二是遠離垢染清凈，因為具有殊勝的體性。有兩種法，如來法身具有我波羅蜜：一是遠離諸外道的邊見，因為遠離虛妄的我戲論；二是遠離諸聲聞的邊見，因為遠離無我的戲論。有兩種法，如來身具有樂波羅蜜：一是遠離一切痛苦；二是遠離一切煩惱習氣。有兩種法，如來法身具有常波羅蜜：一是不滅一切諸有為行，因為遠離斷見邊；二是不取無為涅槃，因為遠離常見邊。《勝鬘經》說，世尊認為見到諸行無常，是斷見，不是正見；見到涅槃常，是常見，不是正見。因為妄想顛倒，所以產生這樣的見解。所以如來，唯有證得四德涅槃秘密之藏。
問：既然經中說，見到諸行無常是斷見，不是正見；見到涅槃常是常見，不是正見。那麼為什麼佛教中，有時說無我，有時又說有我，難道不是互相矛盾嗎？
【English Translation】 Therefore, it is not non-existent. The two aspects (two states) do not destroy each other; their power and function interpenetrate and permeate.
Zong Jing Lu (Record of the Source Mirror) Volume 33
Engraved by the Dazang Supervising Office in the Dingwei Year Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 34
Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yongming Temple
If both the realm (境, jing) and consciousness (識, shi) are relinquished, and the realm of sentient beings (眾生界, zhong sheng jie) is empty, then what Dharma (法, fa) do all Buddhas ultimately attain?
Answer: All ordinary beings (一切異生, yi qie yi sheng) cling to external objects through consciousness, thus falsely generating attachments in the cycle of birth and death, giving rise to the four inversions of permanence, bliss, self, and purity (常等四倒, chang deng si dao). Those of the Two Vehicles (二乘, er cheng) falsely seek liberation in Nirvana, giving rise to the four inversions of impermanence, suffering, non-self, and impurity (無常等四倒, wu chang deng si dao). The Tathagatas (如來, rulai), because both the realm and consciousness are empty, are able to be free from the eight inversions and attain the four Paramitas (波羅蜜, boluomi) of true permanence, true bliss, true self, and true purity. The Ratnagotravibhāga (寶性論, Baoxing Lun) says that relying on two kinds of Dharma, the Dharmakaya (法身, fashen) of the Tathagata has the Paramita of purity: first, the purity of original self-nature, because it has the same essence; second, the purity of being free from defilements, because it has a superior essence. There are two kinds of Dharma by which the Dharmakaya of the Tathagata has the Paramita of self: first, being far from the views of external paths, because it is free from the false and illusory play of self; second, being far from the views of the Shravakas (聲聞, shengwen), because it is free from the play of non-self. There are two kinds of Dharma by which the body of the Tathagata has the Paramita of bliss: first, being far from all suffering; second, being far from all afflictions and habitual tendencies. There are two kinds of Dharma by which the Dharmakaya of the Tathagata has the Paramita of permanence: first, not extinguishing all conditioned phenomena, because it is far from the extreme of annihilationism; second, not grasping unconditioned Nirvana, because it is far from the extreme of eternalism. The Śrīmālādevī Siṃhanāda Sūtra (勝鬘經, Shengman Jing) says that the World-Honored One sees impermanence in all phenomena, which is a view of annihilation, not a correct view; seeing permanence in Nirvana is a view of eternalism, not a correct view. Because of deluded thoughts, such views arise. Therefore, the Tathagata only realizes the secret treasury of Nirvana with the four virtues.
Question: Since the sutra says that seeing impermanence in all phenomena is a view of annihilation and not a correct view, and seeing permanence in Nirvana is a view of eternalism and not a correct view, then why does the teaching sometimes speak of non-self and sometimes speak of self? Isn't this contradictory?
耶。
答。夫說常與無常。我與無我。但形言跡。皆是方便。所以肇論云。菩薩于計常之中。演非常之教。以佛初出世。便欲說圓常之妙門。真我之佛性。為一切外道。皆妄執神我。遍十方界。起于常見。若說真常樂我凈。恐濫邪解。且一時拂下情塵故。云無常無樂無我無凈。又二乘及權假菩薩。不知諸佛秘旨。執方便門匆匆取證。皆住無我之理以為究竟。世尊又愍不達。遂乃具說常樂我凈。若有於此究竟之說。明見真我佛性。人木蟲塵。分明無惑。尚不住于中道。豈更見有常無常我無我二見之所亂乎。或若雖聞常樂我凈之名。只作常樂我凈之解。隨語生見。昧自真心。則我無我之藥。成我無我之病。故知真我難辯。非證不明。如大涅槃經云。譬如二人。共為親友。一是王子。一是貧賤。如是二人。互相往反。是時貧人。見是王子有一好刀。凈妙第一。心中貪著。王子后時捉持是刀。逃至他國。於是貧人。後於他家寄臥止宿。即于眠中䆿語刀刀。傍人聞之。收至王所。時王問言。汝言刀者。何處得耶。是人具以上事答王。王今設所屠割臣身。分張手足。欲得刀者。實不可得。臣與王子。素為親厚。先與一處。雖曾眼見。乃至不敢以手𢴤觸。況當故取。王復問言。卿見刀時。相貌何類。答言。大王。臣所見者。如
【現代漢語翻譯】 現代漢語譯本 問：關於常與無常，我與無我（ātman and anātman）的說法，都只是言語的表象，是方便之法（upāya）。《肇論》中說：『菩薩在執著于常的眾生中，宣說無常的教義。』這是因為佛陀最初出世時，本想宣說圓滿常住的妙法和真我的佛性（Buddha-dhātu）。但一切外道（tīrthika）都妄自執著于神我（ātman），遍佈十方世界，產生了常見的邪見。如果直接宣說真常樂我凈（nitya, sukha, ātman, subha），恐怕會引起錯誤的理解。所以暫時拂去眾生的情塵，說無常、無樂、無我、無凈。此外，二乘（śrāvaka and pratyekabuddha）以及權假菩薩（bodhisattva），不瞭解諸佛的秘密旨意，執著于方便之門匆忙取證，都住在無我的道理中，以為達到了究竟。世尊又憐憫他們不能通達，於是詳細地宣說常樂我凈。如果有人對這究竟的說法，能夠明見真我佛性，那麼人、木頭、蟲子、塵土，都會分明而沒有疑惑。這樣的人尚且不住于中道（madhyamā-pratipad），又怎麼會被常與無常、我與無我這兩種見解所迷惑呢？或者，如果有人雖然聽聞了常樂我凈的名詞，卻只按照常樂我凈的字面意思去理解，隨語言而生起見解，迷惑了自己的真心，那麼我與無我的藥物，就會變成我與無我的疾病。所以說真我難以辨別，不經過實證就無法明白。如同《大涅槃經》（Mahāparinirvāṇa-sūtra）所說：『譬如兩個人，是親密的朋友，一個是王子，一個是貧賤之人。這兩人互相往來。當時貧人看見王子有一把好刀，清凈美妙第一。心中貪戀著。王子後來拿著這把刀，逃到其他國家。於是貧人在別人家寄宿，在睡夢中說胡話，唸叨著刀、刀。旁邊的人聽見了，把他抓到國王那裡。國王問他說：『你說刀，是從哪裡得到的？』這人把以上的事情都告訴了國王。國王現在就算要屠割我的身體，分割我的手腳，想要得到那把刀，實際上也是不可能的。我與王子，本來就是親密的朋友，先前在一起，雖然曾經親眼見過那把刀，甚至不敢用手去觸控，更何況是故意拿取。』國王又問他說：『你見刀的時候，刀的相貌是什麼樣的？』回答說：『大王，我所見到的，就像……』
【English Translation】 English version Q: Regarding the statements of permanence and impermanence (nitya and anitya), self and non-self (ātman and anātman), they are merely verbal expressions and expedient means (upāya). As stated in the Zhao Lun: 'Bodhisattvas, amidst those attached to permanence, expound the teachings of impermanence.' This is because when the Buddha first appeared in the world, he initially intended to proclaim the wonderful Dharma of perfect permanence and the Buddha-nature (Buddha-dhātu) of the true self. However, all the non-Buddhist (tīrthika) heretics were falsely attached to a divine self (ātman), pervading the ten directions, giving rise to the wrong view of permanence. If he had directly proclaimed true permanence, bliss, self, and purity (nitya, sukha, ātman, subha), it would have risked causing wrong interpretations. Therefore, he temporarily brushed aside the emotional defilements of beings, saying impermanence, no bliss, no self, and no purity. Furthermore, the Two Vehicles (śrāvaka and pratyekabuddha) and provisional Bodhisattvas (bodhisattva), not understanding the secret intentions of the Buddhas, clung to the expedient means and hastily sought enlightenment, dwelling in the principle of non-self as the ultimate. The World-Honored One, pitying their lack of understanding, then fully explained permanence, bliss, self, and purity. If someone can clearly see the true self Buddha-nature in this ultimate teaching, then people, wood, insects, and dust will be distinct and without doubt. Such a person would not even dwell in the Middle Way (madhyamā-pratipad), how could they be confused by the two views of permanence and impermanence, self and non-self? Or, if someone, although hearing the terms permanence, bliss, self, and purity, only understands them according to their literal meanings, giving rise to views based on language, and obscuring their own true mind, then the medicine of self and non-self will become the disease of self and non-self. Therefore, it is known that the true self is difficult to discern, and cannot be understood without realization. As the Mahāparinirvāṇa-sūtra says: 'For example, two people are close friends, one is a prince, and the other is a poor person. These two people interact with each other. At that time, the poor person saw that the prince had a good knife, pure, wonderful, and the best. He coveted it in his heart. Later, the prince took the knife and fled to another country. Then the poor person stayed overnight at someone else's house, and in his sleep, he babbled, saying knife, knife. The person next to him heard it and took him to the king. The king asked him, 'Where did you get the knife you are talking about?' The person told the king all the above things. Even if the king now wants to slaughter my body and divide my hands and feet to get that knife, it is actually impossible. The prince and I were originally close friends, and we were together before. Although I once saw that knife with my own eyes, I didn't even dare to touch it with my hand, let alone deliberately take it.' The king then asked him, 'When you saw the knife, what did it look like?' He replied, 'Great King, what I saw was like...'
羖羊角。王聞是已。欣然而笑。語言。汝今隨意所至。莫生憂怖。我庫藏中。都無是刀。況汝乃于王子邊見。時王即問諸群臣言。汝等曾見如是刀不。言已崩背。尋立餘子。紹繼王位。復問輔相。卿等曾於官藏之中。見是刀不。諸臣答言。臣等曾見。覆復問言。其狀何似。答言。大王。如羖羊角。王言我庫藏中。何處當有如是相刀。次第四王。皆檢校求索不得。卻後數時。先逃王子。從他國還。來至本土。復得為王。既登王位。復問諸臣。汝見刀不。答言。大王。臣等皆見。覆復問言。其狀何似。答言。大王。其色清凈。如優缽羅華。復有答言。形如羊角。復有說言。其色紅赤。猶如火聚。復有答言。猶如黑蛇。時王大笑。卿等皆悉不見我刀真實之相。善男子。菩薩摩訶薩亦復如是。出現於世。說我真相。說已捨去。喻如王子持凈妙刀。逃至他國。凡夫愚人。說言。一切有我有我。如彼貧人止宿他舍䆿語刀刀。聲聞緣覺。問諸眾生。我有何相。答言。我見我相大如拇指。或言如米。或如稗子。有言我相住在心中。熾然如日。如是眾生。不知我相。喻如諸臣不知刀相。菩薩如是說於我法。凡夫不知。種種分別。妄作我相。如問刀相。答似羊角。是諸凡夫。次第相續而起邪見。為斷如是諸邪見故。如來示現。說于無我。喻
【現代漢語翻譯】 現代漢語譯本 『羖羊角』（Gǔ yáng jiǎo，一種彎曲的羊角）。國王聽了這話，高興地笑了，說：『你現在可以隨意去任何地方，不要害怕。我的倉庫里根本沒有這樣的刀。何況你是在王子那裡看到的。』當時，國王就問各位大臣：『你們曾見過這樣的刀嗎？』（大臣）說（前任國王）已經駕崩，於是立了他的兒子繼承王位。新國王又問輔佐大臣：『你們曾在官府的倉庫里見過這把刀嗎？』大臣們回答說：『我們曾見過。』國王又問：『它是什麼樣子的？』回答說：『大王，它像羖羊角。』國王說：『我的倉庫里，哪裡會有像這種形狀的刀呢？』之後的幾任國王，都檢查尋找，但沒有找到。後來，先前逃走的王子從別的國家回來，回到了自己的國家，又當上了國王。他登上王位后，又問各位大臣：『你們見過那把刀嗎？』回答說：『大王，我們都見過。』國王又問：『它是什麼樣子的？』回答說：『大王，它的顏色清澈明亮，像優缽羅華（Ūtpala，藍色蓮花）。』還有人說，形狀像羊角。還有人說，顏色紅赤，像燃燒的火焰。還有人說，像一條黑蛇。』當時，國王大笑說：『你們都沒有看到我的刀的真實樣子。』 善男子，菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）也是這樣，出現在世間，說了『我』的真相，說完就離開了，就像王子拿著純凈美妙的刀，逃到別的國家。凡夫愚人說：『一切有我，有我。』就像那些窮人寄宿在別人家裡，胡亂地說著『刀，刀』。聲聞緣覺（Śrāvaka-Pratyekabuddha，聲聞和緣覺乘的修行者）問各位眾生：『我的相是什麼樣的？』回答說：『我見到的我的相，大如拇指。』或者說像米粒，或者像稗子。有人說我的相住在心中，像太陽一樣熾熱。』像這樣的眾生，不知道我的相，就像那些大臣不知道刀的相。菩薩也是這樣說『我』的法，凡夫不知道，種種分別，胡亂地造作我的相，就像問刀的相，回答說像羊角。這些凡夫，次第相續地產生邪見。爲了斷除這些邪見，如來（Tathāgata，佛陀的稱號）示現，說『無我』。
【English Translation】 English version 『Gǔ yáng jiǎo』 (A type of curved goat horn). The king, upon hearing this, laughed with joy and said, 『You may now go wherever you please; do not be afraid. There is no such knife in my treasury. Moreover, you saw it at the prince』s place.』 At that time, the king asked his ministers, 『Have any of you seen such a knife?』 (The ministers) said (the former king) had already passed away, so they installed his son to succeed to the throne. The new king then asked the assisting ministers, 『Have you ever seen this knife in the official treasury?』 The ministers replied, 『We have seen it.』 The king then asked, 『What does it look like?』 They replied, 『Your Majesty, it resembles a Gǔ yáng jiǎo.』 The king said, 『Where in my treasury would there be a knife of such a shape?』 The subsequent kings all inspected and searched, but could not find it. Later, the prince who had previously fled returned from another country, came back to his own country, and became king again. After ascending the throne, he again asked the ministers, 『Have you seen that knife?』 They replied, 『Your Majesty, we have all seen it.』 The king then asked, 『What does it look like?』 They replied, 『Your Majesty, its color is clear and bright, like an Ūtpala (Blue lotus).』 Others said it resembled a goat horn. Still others said its color was red, like a burning flame. Others said it was like a black snake.』 At that time, the king laughed loudly and said, 『None of you have seen the true appearance of my knife.』 Good man, the Bodhisattva-mahāsattva (Great Bodhisattva) is also like this, appearing in the world, speaking the truth of 『self,』 and leaving after speaking, just like the prince holding the pure and wonderful knife, fleeing to another country. Ordinary, foolish people say, 『Everything has a self, has a self.』 Just like those poor people lodging in someone else』s house, rambling on about 『knife, knife.』 Śrāvaka-Pratyekabuddhas (Practitioners of the Śrāvaka and Pratyekabuddha vehicles) ask all beings, 『What does the appearance of self look like?』 They reply, 『The appearance of self that I see is as big as a thumb.』 Or they say it is like a grain of rice, or like a barnyard millet. Some say the appearance of self resides in the heart, blazing like the sun.』 Such beings do not know the appearance of self, just like those ministers do not know the appearance of the knife. The Bodhisattva also speaks the Dharma of 『self』 in this way, but ordinary people do not understand, making various distinctions, and falsely creating the appearance of self, just like asking about the appearance of the knife and answering that it resembles a goat horn. These ordinary people, in successive order, continuously give rise to wrong views. In order to cut off these wrong views, the Tathāgata (Title of the Buddha) appears and speaks of 『no-self.』
如王子語諸臣言。我庫藏中無如是刀。善男子。今日如來所說真我。名曰佛性。如是佛性。我佛法中喻如凈刀。善男子。若有凡夫能善說者。即是隨順無上佛法。若有善能分別隨順宣說。是等當知即是菩薩相貌。
問。平等空門。一心大旨。既美惡無際。凡聖俱圓。何乃受潤有差。苦樂不等。
答。萬事由人自召。唯心一理無虧。美惡但自念生。果報焉從他得。如傳奧法師云。但以內有惡業。則外感邪魔。若內起善心。則外值諸佛。斯則善惡在己。而由人乎哉。是以西施愛江。嫫母嫌鏡。實為癡也。且君子尚求諸已。而不怨天尤人。況菩薩歟。若能深信斯談。則可以虛心絕想。頓入法空矣。故起信論云。或有眾生無善根力。則為諸魔外道鬼神之所惑亂。若於坐中現形恐怖。或現端正男女等相。當念唯心境界。則滅。終不為惱。是知聖者。正也。心正即聖。故云心正可以辟邪。如日月。正當天。草木無邪影。故知此心是凡聖之宅。根境之原。只為凡夫執作賴耶之識。成生死苦惱之因。聖者達為如來藏心。受涅槃常樂之果。若云阿賴耶識。則有名無體。以情執有。不究竟故。當證聖時。其名即舍。若云如來藏心。則有名有體。以本有非執故。至未來際不斷故。如以金作镮。镮相虛。金體露現。如來藏作賴耶。
【現代漢語翻譯】 現代漢語譯本： 如王子對眾臣說，我的庫藏中沒有這樣的刀。善男子，今天如來說的真我，名字叫做佛性（Buddha-nature）。這樣的佛性，在我的佛法中比喻為凈刀。善男子，如果有凡夫能夠很好地說出佛性，就是隨順無上佛法。如果有人能夠善於分別、隨順地宣說佛性，這樣的人應當知道就是菩薩的相貌。
問：平等空性之門，一心的大旨，既然美與惡沒有界限，凡夫與聖人都是圓滿的，為什麼感受到的滋潤有差別，苦與樂不相等呢？
答：萬事由人自己招感，唯心一理沒有虧損。美與惡只是從自己的念頭產生，果報又從哪裡能從他人那裡得到呢？如同傳奧法師所說：『只要內心有惡業，那麼外在就會感召邪魔。如果內心生起善心，那麼外在就會遇到諸佛。』這樣看來，善與惡在於自己，難道是由別人造成的嗎？因此西施喜歡江河，嫫母嫌棄鏡子，實在是愚癡啊。況且君子尚且要求自己，而不怨天尤人，更何況是菩薩呢？如果能夠深信這些話，就可以虛心絕念，立刻進入法空的境界了。所以《起信論》說：『或者有眾生沒有善根的力量，就會被各種魔、外道、鬼神所迷惑擾亂。如果在坐禪中顯現恐怖的形象，或者顯現端正的男女等形象，應當念唯心境界，這些現象就會消失，終究不會被困擾。』由此可知，聖者，就是心正的人。心正就是聖人，所以說心正可以辟邪，如同日月，正當天空，草木沒有斜影。所以知道這顆心是凡夫與聖人的住所，根與境的源頭。只是因為凡夫執著地把它當作阿賴耶識（Ālaya-vijñāna），成為生死苦惱的原因。聖人通達它為如來藏心（Tathāgatagarbha），承受涅槃常樂的果報。如果說是阿賴耶識，那麼有名無實，因為情執而有，不究竟的緣故。當證得聖位時，這個名字就捨棄了。如果說是如來藏心，那麼有名有實，因為本來就有而不是執著產生的緣故，直到未來際也不會斷絕的緣故。如同用金子做成戒指，戒指的形狀是虛假的，金子的本體顯露出來。如來藏心作用為阿賴耶識。
【English Translation】 English version: As the prince said to his ministers, 'There is no such knife in my treasury.' Good man, the 'true self' that the Tathagata (如來，another name for Buddha) speaks of today is called Buddha-nature (佛性). This Buddha-nature is likened to a pure knife in my Buddha-dharma (佛法，Buddha's teachings). Good man, if a common person can speak well about it, that is in accordance with the supreme Buddha-dharma. If someone is good at distinguishing and speaking in accordance with it, you should know that such a person has the appearance of a Bodhisattva (菩薩，an enlightened being).'
Question: 'The gate of equality and emptiness, the great principle of one mind, since beauty and ugliness have no boundaries, and ordinary beings and sages are both complete, why is the received nourishment different, and suffering and happiness unequal?'
Answer: 'All things are summoned by people themselves. The one principle of mind is without deficiency. Beauty and ugliness arise only from one's own thoughts. From where else can karmic retribution be obtained? As Dharma Master Chuan Ao said: 'If there is evil karma within, then external demons will be attracted. If good thoughts arise within, then external Buddhas will be encountered.' Thus, good and evil lie within oneself. Is it caused by others? Therefore, Xi Shi (西施，a famous beauty in ancient China) loved the river, and Mo Mu (嫫母，a notoriously ugly woman in ancient China) disliked the mirror. This is truly foolish. Moreover, a gentleman seeks within himself and does not blame heaven or others, let alone a Bodhisattva. If one can deeply believe in these words, then one can empty one's mind and thoughts and immediately enter the realm of Dharma-emptiness. Therefore, the Awakening of Faith in the Mahayana (起信論) says: 'Or there may be sentient beings without the power of good roots, who are confused and disturbed by various demons, heretics, and ghosts. If terrifying forms appear during meditation, or if handsome men and beautiful women appear, one should contemplate the realm of mind-only, and these phenomena will disappear and will not cause trouble.' From this, it is known that a sage is one whose mind is upright. An upright mind is a sage. Therefore, it is said that an upright mind can ward off evil, like the sun and moon, directly in the sky, where plants and trees have no crooked shadows. Therefore, know that this mind is the dwelling of ordinary beings and sages, the source of roots and objects. It is only because ordinary beings cling to it as the Alaya-vijñana (阿賴耶識，storehouse consciousness), becoming the cause of the suffering of birth and death. Sages understand it as the Tathāgatagarbha (如來藏，womb of the Tathagata), receiving the fruit of Nirvana's (涅槃，liberation from suffering) constant joy. If it is called Alaya-vijñana, then it has a name but no substance, because it exists due to emotional attachment and is not ultimate. When one attains sagehood, this name is abandoned. If it is called Tathāgatagarbha, then it has both name and substance, because it is inherently present and not produced by attachment, and it will not be cut off until the future. It is like using gold to make a ring. The shape of the ring is illusory, but the substance of the gold is revealed. The Tathāgatagarbha functions as the Alaya-vijñana.'
賴耶相虛。藏性現。今眾生以隨情執重故。多認賴耶。不信有如來藏。以不信故。自既輕慢。又毀滅他人。謗法之愆。無過此失。唸唸昧如來法界之性。步步造眾生業果之因。惡業日新。苦緣無盡。于安隱處。生衰惱心。向解脫中。成繫縛果。受焰口針喉之體。經劫而飢火焚燒。作披毛戴角之身。觸目而網羅縈絆。或墮無間獄。抱劇苦而常處火輪。或生修羅宮。起。斗諍而恒雨刀劍。或暫居人界。剎那而八苦交煎。或偶處天宮。倏忽而五衰陷墜。長沈三障。不出四魔。皆為不知如來藏心。失唯識妙性。背真慈父傭賃外方。舍大智王。依投他國。是以諸佛驚入火宅。祖師特地西來。指真歸而不歸。示正見而弗見。都為藏識熏處。無始堅牢。執情厚而如萬疊冰崖。疑根深而似千重闇室。今者廣搜玄奧。不厭文繁。和會千聖之微言。洞達百家之秘說。無一法不順。能成孝義之門。無一念不和。盡為無諍之道。則六入空聚。畢竟無人。五陰舍中。豁然虛寂。是以內無所作。外無所依。外無所依。萬有不能絆。內無所作。千慮不能馳。遂得靜佛邊疆。絕一塵而作亂。匡法國土。無一境而不降。可謂會天性於此時。更無異種。定父子於今日。唯我家風。如鴦崛魔羅經云。常受人天一切快樂。族姓殊勝。悉皆具足。斯由聞知。一切眾
【現代漢語翻譯】 現代漢語譯本： 『賴耶』（Alaya, 阿賴耶識，藏識）之相是虛幻的，『如來藏』（Tathagatagarbha, 佛性）的體性才會顯現。現在的眾生因為隨著情感執著深重，大多隻承認『賴耶』，不相信有『如來藏』。因為不相信的緣故，自己既輕慢，又詆譭他人，這種誹謗佛法的罪過，沒有比這更大的了。唸唸之間都迷惑于『如來』法界的體性，步步都在造作眾生業果的原因。惡業日益滋生，痛苦的因緣沒有窮盡。在安穩的地方，生起衰老煩惱的心；向著解脫之中，成就係縛的果報。承受『焰口』（Preta, 餓鬼）針喉之苦，經歷劫數而被飢餓之火焚燒；做披毛戴角的畜生之身，觸目所及都是網羅纏繞。或者墮入『無間』（Avici, 無間地獄）地獄，抱著巨大的痛苦而常處火輪之中；或者生在『修羅』（Asura, 阿修羅）宮，興起爭鬥而恒常下著刀劍之雨；或者暫時居住在人界，剎那之間就被生老病死等八苦交相煎熬；或者偶爾處在天宮，轉眼之間就被五衰之相所陷墜。長久地沉淪在三障之中，不能超出四魔的境界，都是因為不知道『如來藏』心，喪失了『唯識』（Yogacara, 唯識宗）的妙性，背離了真正的慈父而受僱於外方，捨棄了大智之王而依投于其他國家。因此諸佛驚歎于眾生身處火宅之中，祖師們特地從西方而來。指明真性卻不迴歸，展示正見卻不能看見，都是因為藏識的熏習之處，無始以來就堅固牢靠，執著的情感深厚得像萬疊冰崖，懷疑的根源深沉得像千重暗室。現在廣泛搜尋玄妙的道理，不厭棄文字的繁瑣，調和千聖的微妙言論，洞達百家的秘密學說，沒有一法不順應，能夠成就孝義的門風，沒有一念不祥和，全部都是無諍的道路。那麼六入（六根）的空聚，畢竟沒有主人；五陰（五蘊）的舍宅之中，豁然虛空寂靜。因此內心沒有造作，外在沒有依賴。外在沒有依賴，萬有都不能束縛；內心沒有造作，千般思慮都不能馳騁。於是能夠安定佛的邊疆，杜絕一塵的作亂；匡正國家的國土，沒有一個境界不被降伏。可以說是於此時體會天性，更沒有其他異種；於今日確定父子關係，唯有我家的家風。正如《鴦崛魔羅經》（Angulimaliya Sutra）所說：『常常承受人天的一切快樂，族姓殊勝，全部都具足。』這都是由於聽聞知曉一切眾生都有如來藏的緣故。
【English Translation】 English version: The appearance of 『Alaya』 (Alaya-vijnana, storehouse consciousness) is illusory, and only then does the nature of 『Tathagatagarbha』 (Buddha-nature) manifest. Nowadays, because sentient beings are heavily attached to their emotions, most only acknowledge 『Alaya』 and do not believe in the existence of 『Tathagatagarbha』. Because of this disbelief, they both belittle themselves and slander others. There is no greater transgression than this slander of the Dharma. In every thought, they are deluded about the nature of the 『Tathagata』s』 Dharma realm, and in every step, they are creating the causes for the karmic consequences of sentient beings. Evil karma increases daily, and the causes of suffering are endless. In places of peace and security, they give rise to thoughts of decay and affliction; towards liberation, they achieve the fruit of bondage. They endure the suffering of 『Preta』s』 (hungry ghost) needle-like throat, being burned by the fire of hunger for eons; they take on the form of animals with fur and horns, surrounded by nets and snares wherever they look. Or they fall into 『Avici』 (uninterrupted hell), embracing immense suffering and constantly dwelling in the wheel of fire; or they are born in the palace of 『Asuras』 (demi-gods), engaging in strife and constantly being rained upon by swords. Or they temporarily reside in the human realm, instantly tormented by the eight sufferings of birth, old age, sickness, and death; or they occasionally dwell in the heavenly palace, only to be plunged into the decline of the five signs of decay in an instant. They sink deeply into the three obstacles and cannot escape the realm of the four maras, all because they do not know the mind of the 『Tathagatagarbha』, lose the wonderful nature of 『Yogacara』 (Consciousness-only school), turn their backs on the true compassionate father and hire themselves out to foreign lands, abandon the king of great wisdom and rely on other countries. Therefore, all Buddhas are alarmed by sentient beings dwelling in a burning house, and the Patriarchs came from the West for this very reason. They point out the true nature but it is not returned to, they show the right view but it is not seen, all because the place where the storehouse consciousness is conditioned is firmly established from beginningless time, the attachment is as deep as ten thousand layers of icy cliffs, and the root of doubt is as deep as a thousand dark rooms. Now, we extensively search for profound principles, not disliking the complexity of the text, harmonizing the subtle words of a thousand sages, and thoroughly understanding the secret teachings of a hundred schools. There is not a single Dharma that does not comply, capable of achieving the virtues of filial piety, and not a single thought that is not harmonious, all being the path of non-contention. Then the empty gathering of the six entrances (six sense organs) ultimately has no owner; within the house of the five aggregates (skandhas), there is vast emptiness and stillness. Therefore, there is no action within, and no reliance without. Without external reliance, all things cannot bind; without internal action, a thousand thoughts cannot roam. Thus, one can pacify the borders of the Buddha, eliminating the disturbance of a single speck of dust; rectify the country's territory, with no realm that is not subdued. It can be said that at this time, one experiences the nature of heaven, and there is no other kind; today, the relationship between father and son is established, and only our family's style remains. As the 『Angulimaliya Sutra』 says: 『Always receiving all the happiness of humans and gods, with noble lineage, all fully endowed.』 This is all because of hearing and knowing that all sentient beings have the Tathagatagarbha.
生悉有如來常住藏故。乃至若彼眾生。去來現在。於五趣中。支節不具。輪轉生死。受一切苦。斯由輕慢如來藏故。
問。但了一心。不求諸法。紹隆三寶。自行化他。得圓滿妙覺位不。
答。覺心無易。則開佛知見。佛知見開。無幽不矚。不二之相。佛眼所見。一實之道。佛智所知。照窮法界之邊。洞徹真原之底。上成諸佛。下化眾生。靡不由茲自他俱利。夫欲正修行者。不歸宗鏡。皆墮邪修。或滯權小。此宗鏡正義。過去十方一切諸佛。於此圓修已成。現在一切諸佛現成。未來一切諸佛當成。過去一切菩薩已學。現在一切菩薩現學。未來一切菩薩當學。所以起信論明。須先正念真如之法。石壁鈔云。謂一切行門。皆從真如所起。以是行原故。非真流之行。無以契真。何有契真之行。不從真起。此乃是所信法中之根本故。所以萬緣所起。起自真如。會緣所入。入于真如。菩薩發心。先念真如。菩薩起信。亦先信真如。菩薩所行。亦契會真如。
又問。云何是信真如之相。
答。不信一切法。是信真如之相。以真如理中。本無諸法。若見諸法為有。是信諸法。不信真如。是以無夙植廣大菩提一乘種子之因緣者。卒難起信。故祖師頌云。大緣與信合。或得入宗鏡者。是知非小緣矣。如楞伽經云
【現代漢語翻譯】 現代漢語譯本：因為眾生本來就具有如來常住藏（Tathāgatagarbha，如來藏），乃至那些眾生，無論過去、現在、未來，在五趣（五道輪迴）中，肢體殘缺不全，在生死輪迴中，承受一切痛苦，都是因為輕慢如來藏的緣故。
問：僅僅明瞭一心，不追求其他諸法，紹隆三寶（佛、法、僧），自己修行教化他人，能夠證得圓滿妙覺的果位嗎？
答：覺悟之心沒有改變，就能開啟佛的知見。佛的知見開啟，沒有幽暗之處不能照見。不二的實相，是佛眼所見；一實的道理，是佛智所知。上能照徹法界的邊際，下能洞察真如本源的底部。上能成就諸佛，下能教化眾生，沒有不是由此而來的，自利利他。想要真正修行的人，如果不歸宗于《宗鏡錄》，都會墮入邪修，或者停留在權巧小乘。這《宗鏡錄》的正義，過去十方一切諸佛，依此圓滿修行已經成就；現在一切諸佛正在成就；未來一切諸佛將要成就。過去一切菩薩已經學習；現在一切菩薩正在學習；未來一切菩薩將要學習。所以《起信論》闡明，必須先正確地憶念真如之法。《石壁鈔》說，一切行門，都從真如所生起，因為這是修行的根本。不是從真如流出的修行，無法契合真如。哪裡有契合真如的修行，不是從真如生起的呢？這乃是所信之法中的根本。所以萬緣所生起，都源自真如；會歸諸緣所入，都入于真如。菩薩發菩提心，首先憶念真如；菩薩生起信心，也首先相信真如；菩薩所行，也契合真如。
又問：什麼是信真如的相狀？
答：不相信一切法，就是相信真如的相狀。因為在真如的理體中，本來就沒有諸法。如果認為諸法是實有的，那就是相信諸法，不相信真如。因此，沒有宿世種植廣大菩提一乘種子因緣的人，很難生起信心。所以祖師偈頌說：『大因緣與信心結合，才能進入《宗鏡錄》』，由此可知這並非小因緣啊。如《楞伽經》所說。
【English Translation】 English version: Because sentient beings inherently possess the Tathāgatagarbha (the Womb of the Thus-Come One, the Buddha-nature), even those sentient beings who, in the past, present, and future, are in the five realms (of reincarnation), with incomplete limbs, revolving in the cycle of birth and death, enduring all suffering, it is all due to disrespecting the Tathāgatagarbha.
Question: Merely understanding the One Mind, not seeking other dharmas, continuing the Three Jewels (Buddha, Dharma, Sangha), practicing oneself and transforming others, can one attain the position of perfect and wonderful enlightenment?
Answer: If the awakened mind does not change, then the knowledge and vision of the Buddha will be opened. When the knowledge and vision of the Buddha are opened, there is no darkness that cannot be illuminated. The non-dual reality is what the Buddha's eye sees; the one true principle is what the Buddha's wisdom knows. It illuminates the edge of the Dharma realm above and penetrates the bottom of the true origin below. It accomplishes all Buddhas above and transforms all sentient beings below. There is nothing that does not come from this, benefiting both oneself and others. Those who wish to practice correctly, if they do not return to the Zong Jing Lu (Mirror of the Source), will all fall into wrong practice, or remain in expedient small vehicles. The correct meaning of this Zong Jing Lu is that all Buddhas of the past ten directions have already achieved complete cultivation through this; all Buddhas of the present are achieving it now; all Buddhas of the future will achieve it. All Bodhisattvas of the past have already learned it; all Bodhisattvas of the present are learning it now; all Bodhisattvas of the future will learn it. Therefore, the Awakening of Faith explains that one must first correctly contemplate the Dharma of Suchness (真如, zhenru). The Stone Cliff Commentary says that all practices arise from Suchness, because this is the origin of practice. Practices that do not flow from Suchness cannot accord with Suchness. How can there be practices that accord with Suchness that do not arise from Suchness? This is the root of the Dharma to be believed. Therefore, all phenomena arise from Suchness; all phenomena return to Suchness. When a Bodhisattva generates the aspiration for enlightenment, they first contemplate Suchness; when a Bodhisattva generates faith, they also first believe in Suchness; what a Bodhisattva practices also accords with Suchness.
Question: What is the characteristic of believing in Suchness?
Answer: Not believing in all dharmas is the characteristic of believing in Suchness. Because in the principle of Suchness, there are originally no dharmas. If one sees dharmas as real, that is believing in dharmas and not believing in Suchness. Therefore, those who do not have the causes and conditions of planting the seeds of the vast Bodhi One Vehicle in past lives find it difficult to generate faith. Therefore, the Patriarch's verse says: 'Great causes and conditions combine with faith, then one can enter the Zong Jing Lu,' from which it can be known that this is not a small cause and condition. As the Laṅkāvatāra Sūtra says.
。爾時世尊告大慧菩薩。攝受大乘者。則攝受諸佛菩薩緣覺聲聞。攝受諸佛菩薩緣覺聲聞者。則攝受一切眾生。攝受一切眾生者。則攝受正法。攝受正法者。則佛種不斷。佛種不斷者。則能了知得殊勝入處。知得殊勝入處。菩薩摩訶薩常得化生。建立大乘。十自在力。現眾色像。通達眾生形類希望煩惱諸相。如實說法。如實者。不異。如實者。不來不去相。一切虛偽息。是名如實。又云。佛言。但覺自心現量。妄想不生。安隱快樂。世事永息。安隱快樂者。則寂靜妙常。世事永息者。則攀緣已斷。可謂遇圓滿寶藏。頓絕希求。到常樂涅槃。更無所至。是凡聖之際。如達家鄉。為迷悟之依已窮根本。大涅槃經云。金剛寶藏。無所缺減。華嚴經偈云。種種變化無量力。一切世界微塵等。欲悉了達從心起。菩薩以此初發心。寶藏論本際品云。是以本際無名。名于無名。本際無相。名于無相。名相既立。妄惑遂生。真一理沈。道宗事隱。是以無名之樸。遍通一切。不可名目。過限量界。一體無二。故經云。森羅及萬像。一法之所印。即本際也。然本際之理。無自無他。非一非異。包含一氣。該入萬有。若復有人自性清凈。含一而生。中無妄想。即謂聖人。然實際中。亦無聖人法如微塵許而有異也。若復有人自性清凈。含一而生
【現代漢語翻譯】 現代漢語譯本： 這時，世尊告訴大慧菩薩：『攝受大乘，就是攝受諸佛、菩薩、緣覺、聲聞。攝受諸佛、菩薩、緣覺、聲聞，就是攝受一切眾生。攝受一切眾生，就是攝受正法。攝受正法，佛種就不會斷絕。佛種不絕，就能了知獲得殊勝的入處。知得殊勝入處，菩薩摩訶薩就能常得化生，建立大乘，具足十自在力，顯現各種色相，通達眾生的形貌種類、希望、煩惱等各種表象，如實說法。如實，就是不異。如實，就是不來不去的相狀，一切虛妄止息，這就叫做如實。』 又說：『佛說，只要覺悟自心現量，妄想不生，就能安穩快樂，世間事永遠止息。安穩快樂，就是寂靜妙常。世間事永遠止息，就是攀緣已經斷絕。這就可以說是遇到了圓滿的寶藏，頓時斷絕了希求，到達常樂涅槃，更無所至。這是凡聖的分界，如同到達家鄉，是迷悟的依據，已經窮盡了根本。《大涅槃經》說，金剛寶藏，沒有絲毫缺減。《華嚴經》的偈語說，種種變化有無量的力量，一切世界如同微塵一樣，想要完全了達，都是從心而起，菩薩因此初發心。《寶藏論·本際品》說，因此本際沒有名稱，名為無名。本際沒有相狀，名為無相。名稱和相狀一旦建立，虛妄迷惑就隨之產生，真一的道理就沉沒了，道宗的事業就隱蔽了。因此，無名的樸素，遍通一切，不可名狀，超越**界，一體無二。所以經上說，森羅萬象，都是一法所印，就是本際。然而本際的道理，無自無他，非一非異，包含一氣，涵蓋萬有。如果有人自性清凈，含一而生，心中沒有妄想，就稱為聖人。然而在實際中，也沒有聖人的法像微塵那樣細微的差異。如果有人自性清凈，含一而生』
【English Translation】 English version: At that time, the World Honored One told Mahamati Bodhisattva: 'To embrace the Mahayana is to embrace all Buddhas, Bodhisattvas, Pratyekabuddhas (those enlightened for themselves), and Sravakas (disciples who hear the teachings). To embrace all Buddhas, Bodhisattvas, Pratyekabuddhas, and Sravakas is to embrace all sentient beings. To embrace all sentient beings is to embrace the True Dharma. To embrace the True Dharma ensures that the Buddha-seed will not be extinguished. If the Buddha-seed is not extinguished, one can realize and attain a supreme entry point. Having attained a supreme entry point, the Bodhisattva-Mahasattva will constantly be reborn through transformation, establish the Mahayana, possess the ten powers of自在(ten kinds of mastery), manifest various forms and appearances, understand the forms, types, hopes, and afflictions of all beings, and teach the Dharma truthfully. Truthfully means without difference. Truthfully means the state of neither coming nor going, where all falsehood ceases. This is called Truthfulness.' Furthermore, it is said: 'The Buddha said, 'Simply awaken to the self-mind's present awareness, and when妄想(delusion) does not arise, there will be peace and happiness, and worldly affairs will cease forever. Peace and happiness is寂靜妙常(serene, tranquil, wondrous, and constant). The cessation of worldly affairs means that clinging has been severed. This can be said to be encountering a perfect treasure, instantly ceasing all seeking, and arriving at常樂涅槃(eternal bliss of Nirvana), beyond which there is nothing further to reach. This is the boundary between the ordinary and the holy, like arriving home, the basis of delusion and enlightenment, having exhausted the root. The Mahaparinirvana Sutra says, 'The Vajra Treasure contains no deficiency.' The verse in the Avatamsaka Sutra says, 'Various transformations have immeasurable power, all worlds are like dust motes, wanting to fully understand, all arise from the mind, the Bodhisattva thus initially aspires.' The Ratnagotravibhāga, in the chapter on the Origin, says, 'Therefore, the 本際(original ground) is without name, named 'without name.' The 本際(original ground) is without form, named 'without form.' Once names and forms are established,虛妄(false)惑(delusion) arises, the truth of oneness sinks, and the affairs of the 道宗(path's lineage) are hidden. Therefore, the uncarved simplicity of 'without name' pervades all, is beyond description, transcends **界(boundaries), and is one body without duality. Thus, the sutra says, 'The myriad phenomena and all forms are imprinted by one Dharma,' which is the 本際(original ground). However, the principle of the 本際(original ground) has no self and no other, is neither one nor different, contains one energy, and encompasses all existence. If someone's self-nature is pure, born containing oneness, and without妄想(delusion) in their mind, they are called a sage. However, in reality, there is no difference in the Dharma of a sage, not even as small as a dust mote. If someone's self-nature is pure, born containing oneness.'
。中有妄想。自然濁亂。則謂凡夫。然實際中。亦無凡夫法如微塵許而有異也。故經云。佛性平等。廣大難量。凡聖不二一切圓滿。咸備草木。周遍螻蟻。乃至微塵毛髮。莫不含一而生。故云能了知一萬事畢也。是以眾生皆乘一而生。故云一乘。若迷故則異。覺故則一。故云前念是凡。后念即聖。又云。一念知一切法也。是以一即一切。一切即一。故云以一之法。功成萬像。故經云。一切若有心。即迷。一切。若無心。即。遍十方。故真一萬差。萬差真一。譬如海涌千波。千波即海。一切皆無有異也。乃至萬物含一而生。即彼萬物亦為一也。何以故。以本一故末則無異。譬如檀生檀枝。非椿木也。故法華經偈云。十方佛土中。唯有一乘法。一乘者。即一心也。一切萬有。十方虛空。皆從真如一心之種子所現。如檀生檀枝。蘭生蘭葉。乃至本末中邊。更無異相。故云。一即一切。一切即一。若能如是。何慮不畢。若能如是究竟圓通。此外更無不了之法。則無理而不明。無事而不盡。以一法能成一切法故。如華嚴疏云。若入此觀法。則智與心相應。是以因由心學。果是心成。境由心現。解由心起。分位神通是心。力用造作是心。現起分別是心。抉擇所得是心。乃至尋求知識。造詣佛土。並皆是心。心外無得。何所疑耶。故
知心垢則娑婆現相。心凈則華藏含空。迴轉而恒起識輪。交羅而匪離心網。故海幢不起寂定。廣作十方佛事之門。善財不出道場。遍歷一百十城之法。是以文殊即自心能證之妙慧。善財至彌勒。一心佛果滿后。卻令見文殊。因位將極。令返照心原。更無有異。未始動念故。再訪文殊不見其身者。但了自心空般若故。是真見文殊。普賢是自心所證法界無盡妙行。善財雖遍法界參諸善友。欲見普賢。不假別指。便於初會始成之處。如來座前。而起念求隨念即見。普賢在如來前。初無動移。此正顯觀心即見希奇之相。見聞證入。由睹前相。即是見心。所以普賢身相如虛空遍一切處。故以普眼菩薩等入百千三昧求覓普賢不見。只謂離念入定。厭境求真。不知塵塵是文殊。唸唸即普賢故。是以善財一人。運悲智而橫廣十方。修願行而豎窮三際。從初至后。因滿果圓。明顯一心以為榜樣。總攝一切。始行菩薩。諸觀行人。皆仿此修。離此觀心。別無殊勝。乃至六度萬行。若不了自心。皆成權漸。果歸生滅。報在人天。若能運心。福智無盡。如大智度論云。菩薩摩訶薩。知諸法實相。無取無舍。無所破壞。行不可得般若波羅蜜。以大悲心。還修福行。福行初門。先行佈施。菩薩行般若波羅蜜。智慧明利。能分別施福。施物雖同。福德
【現代漢語翻譯】 現代漢語譯本： 心若被塵垢污染，則娑婆世界（指充滿煩惱和痛苦的現實世界）的種種現象就會顯現。心若清凈，則華藏世界（指清凈莊嚴的佛國凈土）便能含容虛空。念頭迴轉，恒常生起認識的輪轉。各種事物交錯羅列，也從未離開心的網路。 所以海幢比丘不離開寂靜的禪定，廣泛地開展十方世界的佛事。善財童子不離開道場，遍訪一百一十座城市，學習佛法。 因此，文殊菩薩就是自心能夠證悟的微妙智慧。善財童子參訪彌勒菩薩后，一心圓滿佛果，卻又被指示去見文殊菩薩。這是因為因位的修行即將達到極致，所以讓他反觀自心的本源，其實並沒有什麼不同。因為從未動過念頭，所以再次拜訪文殊菩薩卻不見其身，這正是因為已經了悟了自心空性的般若智慧，所以才是真正見到了文殊菩薩。 普賢菩薩是自心所證悟的法界無盡的妙行。善財童子雖然遍及法界參訪各位善友，想要見到普賢菩薩，卻不需要其他的指引，就在最初相遇、開始修行的地方，在如來佛的座前，只要起心動念，隨念就能見到。普賢菩薩就在如來佛前，從未移動。這正是顯示了觀心就能見到希奇景象的道理。見聞覺知，證入佛法，都是由於看到了眼前的景象，而這景象就是見心。 所以普賢菩薩的身相如同虛空一樣遍及一切處。因此，普眼菩薩等人進入百千種三昧禪定，想要尋找普賢菩薩卻找不到，只是認為要離開妄念，進入禪定，厭惡外境，追求真理，卻不知道每一粒微塵都是文殊菩薩的顯現，每一個念頭都是普賢菩薩的示現。因此，善財童子一人，運用慈悲和智慧，橫向擴充套件到十方世界，修持願行，縱向窮盡過去、現在、未來三際。從開始到最後，因地圓滿，果地成就，明顯地以一心作為榜樣，總攝一切開始修行的菩薩和各種觀行者，都效仿這種修行方式。離開這種觀心的方法，就沒有其他殊勝之處。乃至六度萬行，如果不能了悟自心，都會變成權巧方便，最終歸於生滅，果報也只能在人天道中。 如果能夠運用心性，福德和智慧就會無窮無盡。正如《大智度論》所說：『菩薩摩訶薩，知諸法實相，無取無舍，無所破壞，行不可得般若波羅蜜，以大悲心，還修福行，福行初門，先行佈施。菩薩行般若波羅蜜，智慧明利，能分別施福，施物雖同，福德』
【English Translation】 English version: When the mind is defiled by impurities, the phenomena of the Saha world (referring to the world of suffering and afflictions) appear. When the mind is pure, the Avatamsaka world (referring to the pure and adorned Buddha-land) contains emptiness. Thoughts revolve, constantly giving rise to the wheel of consciousness. Various things are intertwined, yet never separate from the network of the mind. Therefore, Bhikshu Haichuang does not leave the stillness of samadhi (deep meditative state), extensively engaging in the Buddha-activities of the ten directions. Sudhana (a seeker of enlightenment) does not leave the Bodhimanda (place of enlightenment), visiting one hundred and ten cities, learning the Dharma. Thus, Manjushri (Bodhisattva of Wisdom) is the wonderful wisdom that the self-mind can realize. After Sudhana visits Maitreya (the future Buddha), and his one-mind fulfills the Buddha-fruit, he is instructed to see Manjushri again. This is because the practice of the causal stage is about to reach its peak, so he is made to reflect on the origin of his own mind, which is actually no different. Because he has never moved a thought, he revisits Manjushri but does not see his body, which is precisely because he has already realized the Prajna (wisdom) of the emptiness of his own mind, and therefore has truly seen Manjushri. Samantabhadra (Bodhisattva of Universal Goodness) is the wonderful practice of the Dharma-realm, which is realized by the self-mind. Although Sudhana visits all the good friends throughout the Dharma-realm, wanting to see Samantabhadra, he does not need other guidance, but at the place where he first met and began his practice, in front of the seat of the Tathagata (Buddha), as soon as he has a thought, he can see him. Samantabhadra is in front of the Tathagata, never moving. This shows the principle that seeing the mind is seeing the wonderful phenomena. Seeing, hearing, and entering the Dharma are all due to seeing the phenomena in front of you, and this phenomenon is seeing the mind. Therefore, the form of Samantabhadra is like space, pervading everywhere. Therefore, Bodhisattva Universal Eye and others enter hundreds of thousands of Samadhis, seeking Samantabhadra but not finding him, only thinking of leaving thoughts, entering Samadhi, disliking the environment, and pursuing the truth, but not knowing that every dust is a manifestation of Manjushri, and every thought is a manifestation of Samantabhadra. Therefore, Sudhana alone, using compassion and wisdom, extends horizontally to the ten directions, cultivating vows and practices, vertically exhausting the past, present, and future three periods. From beginning to end, the causal ground is complete, and the fruit ground is achieved, clearly taking the one-mind as an example, encompassing all the Bodhisattvas who begin to practice and all kinds of practitioners, all imitating this practice method. Apart from this method of observing the mind, there is no other superiority. Even the Six Paramitas (perfections) and myriad practices, if one cannot realize one's own mind, will all become expedient means, and ultimately return to birth and death, and the retribution will only be in the realms of humans and devas (gods). If one can use the mind, merit and wisdom will be endless. As the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom) says: 'Bodhisattva Mahasattvas, knowing the true nature of all dharmas, without taking or giving, without destroying anything, practice the unattainable Prajnaparamita, with great compassion, still cultivate meritorious deeds, the first door of meritorious deeds, first practice giving. Bodhisattvas practice Prajnaparamita, with bright and sharp wisdom, able to distinguish the merit of giving, although the objects of giving are the same, the merit'
多少。隨心優劣。如舍利弗以一缽飯上佛。佛即回施狗。而問舍利弗。汝以飯施我。我以飯施狗。誰得福多。舍利弗言。如我解佛法義。佛施狗得福多。舍利弗者。於一切人中智慧最上。而佛福田最為第一。不如佛施狗惡田得福極多。以是故知。大福從心生。不在田也。如舍利弗。千萬億倍。不及佛心。
問曰。如汝說福田妙故得福多。而舍利弗施佛不得大福。
答曰。良田雖復得福多。而不如心。所以者何。心為內主。田是外事。菩薩本緣經偈云。若行慧施時。福田雖不凈。能生廣大心。果報無有量。故知福從心生。不因田出。別請五百阿羅漢。不如依次一凡僧。何者。以平等心福勝。取捨心福微。則勝劣由心。豈在田乎。施法既爾。六度萬行亦然。所以清涼鈔云。因該果海。果徹因原。以極果由於始信。信依本智而起。今不離本智故。斯則以因成果。攝果酬因。然因有二種。一約本有。恒沙性德。信解行愿等無不具故。二約修起。謂依本信德而起信心。依本解德而起解心。如起信論云。以知法性無慳貪故。隨順修行檀波羅蜜等故。一一修起。皆帶本有。俱來至果。無間道中。一時頓圓。解脫道中。因果交徹。名為得果。果亦有二。一者本有菩提涅槃。一切佛性本覺具故。二者修起今證菩提。始覺悟故
【現代漢語翻譯】 現代漢語譯本：多少在於你的心如何。隨你的心是好是壞而定。比如，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）用一缽飯供養佛陀，佛陀卻轉而把飯施捨給狗。然後問舍利弗：『你用飯供養我，我用飯施捨給狗，誰得到的福報更多？』舍利弗回答說：『依我理解的佛法義理，佛陀施捨給狗得到的福報更多。』舍利弗在所有人中智慧最為上乘，而佛陀是福田（puṇyakṣetra，指能夠帶來福報的場所或對像）中最為第一的。即便如此，也不如佛陀施捨給惡田（指不值得施捨的對象）所得的福報極大。因此可知，大的福報是從內心生出的，不在於福田本身。舍利弗的智慧，即使有千萬億倍，也比不上佛陀的慈悲心。
有人問：『如果像你所說，因為福田殊勝所以得到福報多，那麼舍利弗供養佛陀為什麼沒有得到更大的福報呢？』
回答說：『良田雖然能夠得到更多的福報，但不如內心重要。』為什麼呢？因為心是內在的主宰，田是外在的事物。《菩薩本緣經》的偈語說：『如果以智慧行佈施時，福田雖然不凈，但能生起廣大的心，果報是無法衡量的。』所以可知，福報是從內心生出的，不是因為福田而產生的。單獨供養五百位阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），不如依次供養一位凡夫僧。為什麼呢？因為以平等心佈施，福報殊勝；以分別取捨心佈施，福報微小。所以福報的勝劣在於心，難道在於福田嗎？佈施佛法是這樣，六度萬行（ṣaṭ pāramitā，菩薩修行的六種主要方法：佈施、持戒、忍辱、精進、禪定、智慧）也是如此。所以清涼澄觀的《華嚴疏鈔》說：『因包含果海，果徹悟因地。』極果（指最終的佛果）源於最初的信心，信心依根本智慧而生起。現在不離根本智慧，所以是以因成就果，以果酬報因。然而因有兩種：一是約本有，恒河沙數般的自性功德，信解行愿等無不具備；二是約修起，即依據本有的信德而生起信心，依據本有的解德而生起解心。如《起信論》所說：『因為知道法性沒有慳貪，所以隨順修行檀波羅蜜（dāna-pāramitā，佈施波羅蜜）等。』每一次的修起，都帶有本有的功德，一同到達果位。在無間道（nirantarā-mārga，斷除煩惱障的道路）中，一時頓然圓滿。在解脫道（vimukti-mārga，證得解脫的道路）中，因果交相輝映，這叫做得果。果也有兩種：一是本有的菩提（bodhi，覺悟）涅槃（nirvāṇa，寂滅），一切佛性本覺具足；二是修起今證菩提，始覺悟故。
【English Translation】 English version: It depends on your heart. It depends on whether your heart is good or bad. For example, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) offered a bowl of rice to the Buddha, but the Buddha turned around and gave the rice to a dog. Then he asked Śāriputra, 'You offered rice to me, and I gave rice to a dog. Who gets more merit?' Śāriputra replied, 'According to my understanding of the meaning of the Buddha's teachings, the Buddha gets more merit by giving to the dog.' Śāriputra is the most intelligent of all people, and the Buddha is the foremost of all fields of merit (puṇyakṣetra, referring to a place or object that can bring merit). Even so, it is not as much as the merit gained by the Buddha giving to a bad field (referring to an object that is not worthy of giving). Therefore, it can be known that great merit arises from the heart, not from the field of merit itself. The wisdom of Śāriputra, even if it is a trillion times greater, cannot compare to the compassionate heart of the Buddha.
Someone asked: 'If, as you say, one gets more merit because the field of merit is excellent, then why didn't Śāriputra get more merit by offering to the Buddha?'
The answer is: 'Although a good field can get more merit, it is not as important as the heart.' Why? Because the heart is the inner master, and the field is an external thing. The verse in the Bodhisattva Jataka Sutra says: 'If you give with wisdom, although the field of merit is not pure, you can generate a vast heart, and the karmic reward is immeasurable.' Therefore, it can be known that merit arises from the heart, not from the field. Offering to five hundred Arhats (Arhat, a saint who has exhausted afflictions and attained liberation) individually is not as good as offering to one ordinary monk in order. Why? Because giving with an equal mind is more meritorious; giving with a discriminating mind is less meritorious. So the superiority or inferiority of merit lies in the heart, not in the field. Giving the Dharma is like this, and so are the six perfections and ten thousand practices (ṣaṭ pāramitā, the six main methods of practice for Bodhisattvas: giving, morality, patience, diligence, meditation, and wisdom). Therefore, Qingliang Chengguan's Commentary on the Avatamsaka Sutra says: 'The cause encompasses the sea of effects, and the effect thoroughly understands the ground of the cause.' The ultimate fruit (referring to the final Buddhahood) originates from the initial faith, and faith arises from the fundamental wisdom. Now, without leaving the fundamental wisdom, it is to accomplish the fruit with the cause, and to repay the cause with the fruit. However, there are two kinds of causes: one is about the inherent, the merits of self-nature like sands of Ganges, all of faith, understanding, practice, and vows are fully possessed; the other is about cultivation, that is, arising faith based on the inherent virtue of faith, and arising understanding based on the inherent virtue of understanding. As the Awakening of Faith in the Mahayana says: 'Because knowing that the nature of Dharma has no stinginess, therefore following and practicing dāna-pāramitā (dāna-pāramitā, the perfection of giving) and so on.' Each cultivation is accompanied by inherent merits, and together they reach the fruit. In the uninterrupted path (nirantarā-mārga, the path of cutting off the obstacles of affliction), it is suddenly and completely fulfilled at once. In the path of liberation (vimukti-mārga, the path of attaining liberation), cause and effect interpenetrate, which is called attaining the fruit. There are also two kinds of fruits: one is the inherent bodhi (bodhi, enlightenment) and nirvana (nirvāṇa, extinction), all Buddha-nature and original enlightenment are fully possessed; the other is the cultivation and present realization of bodhi, because of the initial enlightenment.
。始覺同本。無復始本之異。名究竟覺。則二果無礙。然二因本從本覺體上起來。則二因與本果無礙。始覺既同本覺。則果全同於二因。則二因與二果交徹。故因該果海。果徹因原。又初發心時。便成正覺。因該果也。雖得佛道。不捨菩薩行。果徹因也。華嚴論云。善財一念發心。頓無能所。了三世性。性絕古今。自覺自心。本來是佛。不成正覺。不證菩提。身心性相無證修者。不成不壞。本來如是。隨緣動寂。不壞有無。所行諸行。皆唯智起。斯宗鏡旨。是善巧智之所知。廣大心之所信。如華嚴經云。知一切眾生種種所緣。唯是一相。悉不可得。一切諸法。皆如。金剛善巧智。是以上至妙覺極聖之位。中及大權菩薩修行之門。下至底下凡夫生死之地。皆同一心。無有高下。迷之自墮。悟之即升。迷悟似殊。真心靡易。古德云。不鏡方寸。虛負性靈。又云。自己不明。則是空受例物。如此開示。不負前機。持王庫之真刀。得雪山之正味。證解信入之者。直紹寶王。見聞隨喜之人。能成佛種。斯恩難報。莫等尋常。任肩負頂戴。盡塵沙劫中。亦不能報一句之恩。仰思曠古求法之人。釋迦文等。投身大火。翹足深林。析骨剜身。剝皮刺血。乃至常啼東請。善財南求。藥王燒手。普明刎頭。皆是知恩報德之人。為法忘軀之士
【現代漢語翻譯】 現代漢語譯本：開始覺悟時，發現始覺與本覺並無差別，沒有始本的差異，這稱為究竟覺。這樣一來，二果（指聲聞、緣覺之果）之間就沒有障礙。然而，二因（指正因、緣因）本來是從本覺的本體上生起的，那麼二因與本果（指佛果）之間就沒有障礙。始覺既然等同於本覺，那麼果就完全等同於二因，那麼二因與二果相互交融貫通，所以說因包含果海，果徹悟因的本源。又如，最初發心的時候，便成就正覺，這是因包含果。即使證得了佛道，也不捨棄菩薩的修行，這是果徹悟因。華嚴論中說：『善財童子一念發心，當下就沒有能所的對立，了達三世的體性，體性超越古今，自覺自心，本來就是佛。』不需另外成就正覺，不需另外證得菩提，身心性相沒有能證、能修的人，不生不滅，本來就是這樣。隨順因緣而動或靜，不壞滅有或無。所修行的種種行為，都只是智慧的顯現。這個宗鏡的宗旨，是善巧智慧所能瞭解的，是廣大心量所能相信的。如《華嚴經》所說：『瞭解一切眾生種種的攀緣，其實只是一種現象，完全不可得。一切諸法，都如如不動。』金剛善巧智，是以上至妙覺極聖的果位，中及大權菩薩修行的法門，下至最底層的凡夫生死輪迴之地，都同一顆心，沒有高下之分。迷惑就會自己墮落，覺悟就能立即提升。迷惑和覺悟看似不同，但真心卻始終不變。古德說：『不反觀自心，就白白辜負了本有的靈性。』又說：『自己不明白，就是白白地接受外物的擺佈。』這樣開示，才不辜負之前的根機。持有王庫中的真刀，得到雪山的正味。證悟、理解、信受、進入的人，直接繼承寶王的法脈。見聞隨喜的人，能夠成就佛的種子。這樣的恩德難以報答，不要等閒視之。即使肩負頂戴，經歷無盡的塵沙劫，也不能報答一句佛法的恩德。仰慕追思曠古以來求法的人，如釋迦文（Sakyamuni，佛教創始人）等，投身於大火之中，單足站立於深林之中，析骨剜身，剝皮刺血，乃至常啼菩薩（Sadāprarudita，一位菩薩的名字）東行求法，善財童子（Sudhana，一位童子的名字）南行參訪，藥王菩薩（Bhaisajyaraja，一位菩薩的名字）焚燒手臂，普明菩薩（Samantabhadra，一位菩薩的名字）割下頭顱，都是知恩報德的人，都是為法忘軀的修行者。 。
【English Translation】 English version: When one begins to awaken, one realizes that the initial awakening and the original awakening are not different, there is no difference between the beginning and the origin, this is called ultimate awakening. In this way, there is no obstacle between the two fruits (referring to the fruits of Sravakas and Pratyekabuddhas). However, the two causes (referring to the fundamental cause and the conditional cause) originally arise from the essence of the original awakening, then there is no obstacle between the two causes and the original fruit (referring to the Buddha fruit). Since the initial awakening is the same as the original awakening, then the fruit is completely the same as the two causes, then the two causes and the two fruits interpenetrate each other, so it is said that the cause encompasses the sea of fruits, and the fruit thoroughly understands the origin of the cause. Furthermore, when one first generates the aspiration for enlightenment, one immediately achieves perfect enlightenment, this is the cause encompassing the fruit. Even after attaining Buddhahood, one does not abandon the practice of a Bodhisattva, this is the fruit thoroughly understanding the cause. The Avatamsaka Sutra states: 'When Sudhana (Sudhana, name of a youth) generates a single thought of aspiration, there is immediately no duality of subject and object, understanding the nature of the three times, the nature transcends past and present, self-aware of one's own mind, which is originally Buddha.' There is no need to separately achieve perfect enlightenment, no need to separately attain Bodhi, body, mind, nature, and characteristics have no one who can attain or cultivate, neither arising nor ceasing, originally like this. Following conditions, moving or still, not destroying existence or non-existence. All the practices performed are only manifestations of wisdom. The essence of this Mirror of the Sect is what skillful wisdom can understand, and what a vast mind can believe. As the Avatamsaka Sutra says: 'Understanding all beings' various attachments, it is actually only one phenomenon, completely unattainable. All dharmas are like Thusness.' Vajra skillful wisdom is the same heart from the highest position of wonderful enlightenment and ultimate sage, to the middle and great powerful Bodhisattvas' practice methods, to the lowest ordinary people's place of birth and death, there is no high or low distinction. Delusion will cause one to fall, awakening can immediately elevate. Delusion and awakening seem different, but the true mind remains unchanged. An ancient master said: 'If you do not reflect on your own mind, you will have wasted your inherent spirituality.' Another said: 'If you do not understand yourself, you will be passively manipulated by external things.' Such teachings do not fail the previous opportunities. Holding the true sword in the king's treasury, obtaining the true flavor of the snow mountain. Those who realize, understand, believe, and enter, directly inherit the lineage of the Treasure King. Those who see, hear, rejoice, and follow, can cultivate the seeds of Buddhahood. Such kindness is difficult to repay, do not take it lightly. Even if shouldering and carrying on the head, experiencing endless kalpas of dust and sand, one cannot repay the kindness of a single sentence of Dharma. Admiring and remembering those who have sought the Dharma since ancient times, such as Sakyamuni (Sakyamuni, founder of Buddhism), throwing themselves into great fires, standing on one foot in deep forests, analyzing bones and gouging flesh, peeling skin and piercing blood, even Sadāprarudita (Sadāprarudita, name of a Bodhisattva) traveling east to seek the Dharma, Sudhana (Sudhana, name of a youth) traveling south to visit, Bhaisajyaraja (Bhaisajyaraja, name of a Bodhisattva) burning his arms, Samantabhadra (Samantabhadra, name of a Bodhisattva) cutting off his head, all are people who know and repay kindness, all are practitioners who forget themselves for the sake of the Dharma. .
。今勸後學。生殷重心。勿得自輕。虛擲光景。
問。妙明真心。覺王秘旨。理雖圓頓。正解難成。更希善巧之門。重證將來之信。
答。前已引法說。今更將喻明。此宗鏡。一心。是諸法自性。如一珠有八萬四千孔。入一孔全收珠體。似一月影現一切水。一一影不離月輪。又若分白栴檀。片片而本香無異。猶布青陽令。處處而春色皆同。是則一法明心。萬緣指掌。皎然法喻。可以收疑。
問。凡曰提宗。直陳正義。何須引喻。廣具繁文。
答。為未直下頓悟之人。不無方便。如方便心論云。若就喻者。凡聖同解。然後可說。如言是心動發。猶如迅風。一切凡夫知風動故。便得決了心為輕躁。若不知者。不得為喻。
問曰。何故不但說正義而說喻也。
答曰。凡說喻者。為明正義。又云。凡欲立義。當依四種知見。何等為四。一者現見。二者比知。三以喻知。四隨經教。又法華經云。智者可以譬喻得解。今但取正解圓明。非論法說喻說。若不悟道。徒執絕言。今所言者。皆是提宗唱道之言。極妙窮原之說。如雲萬句浮言。不及一句妙理。千般魚目不及徑寸明珠。夫一句妙理者。即宗鏡之言也。斯言不可辯而自通。不可解而自釋。所以云。善言不辯。辯言不善。
問。佛旨
【現代漢語翻譯】 現代漢語譯本：現在勸告後來的學習者，生起深厚的信心，不要輕視自己，虛度光陰。
問：妙明真心（指清凈光明的本心），覺王秘旨（諸佛覺悟的秘密旨意），道理雖然圓滿頓悟，但正確的理解難以成就。更希望有善巧方便的法門，來加深將來證悟的信心。
答：前面已經引用佛法來解說，現在再用比喻來闡明。這《宗鏡錄》所說的『一心』，是諸法的自性。如同一顆寶珠有八萬四千個孔，進入一個孔就完全包含了整個珠體。又像一個月亮，在一切水中顯現倒影，每一個倒影都不離開月輪的本體。又好比分割白旃檀（一種名貴的香木），每一片都具有相同的香味。又如同頒佈春天的命令，處處都呈現出相同的春色。因此，明白一個法就能明瞭一切心，掌握萬事萬物如同在手掌中一樣清晰。佛法和比喻都如此明瞭，可以消除疑惑。
問：凡是闡述宗義，應該直接陳述正義，為什麼需要引用比喻，廣泛地使用繁瑣的文字？
答：爲了那些不能直接頓悟的人，不能沒有方便法門。如《方便心論》所說：『如果用比喻，凡夫和聖人都能理解，然後才可以解說。』例如說『心動發』，就像迅猛的風一樣。一切凡夫都知道風是會動的，因此就能確定心是輕浮躁動的。如果不知道風會動，就不能用這個比喻。
問：為什麼不只說正義而要說比喻呢？
答：凡是說比喻，都是爲了闡明正義。《方便心論》又說：『凡是想要建立義理，應當依據四種知見。』哪四種呢？一是現見，二是比知，三是以比喻來知，四是隨順經教。』又《法華經》說：『智者可以通過譬喻而得到理解。』現在只是爲了取得正確的理解和圓滿的明悟，而不是討論佛法解說和比喻解說哪個更好。如果不悟道，只是執著于言語的斷絕，是沒有用的。現在所說的，都是闡述宗義、宣揚佛道的言語，是極其精妙、窮究本源的說法。正如所說：『一萬句空洞的言語，比不上一句精妙的道理；一千種魚眼睛，比不上直徑一寸的明珠。』所謂一句精妙的道理，就是《宗鏡錄》所說的。這些言語不可辯駁而自然通達，不可解釋而自然明白。所以說：『善於言說的人不辯論，辯論的人不善於言說。』
問：佛的旨意是什麼？
【English Translation】 English version: Now I exhort later learners to generate deep faith, not to belittle themselves, and not to waste time.
Question: The wondrously bright true mind (referring to the pure and luminous original mind), the secret teaching of the Awakened King (the secret meaning of the Buddhas' enlightenment), although the principle is perfect and sudden, correct understanding is difficult to achieve. I further hope for skillful means to deepen the faith for future realization.
Answer: I have already quoted the Dharma to explain, and now I will further clarify with metaphors. The 'one mind' in this 'Zong Jing Lu' is the self-nature of all dharmas. Like a pearl with eighty-four thousand holes, entering one hole completely encompasses the entire pearl. It is also like one moon appearing as reflections in all waters, each reflection not separate from the moon's orb. Furthermore, it is like dividing white sandalwood (a precious fragrant wood), each piece having the same inherent fragrance. It is also like issuing the command of spring, everywhere presenting the same spring scenery. Therefore, understanding one dharma illuminates all minds, and grasping all phenomena is as clear as in the palm of one's hand. Both the Dharma and the metaphors are so clear that they can dispel doubts.
Question: Whenever expounding a doctrine, one should directly state the correct meaning. Why is it necessary to use metaphors and extensive, elaborate language?
Answer: It is for those who cannot directly attain sudden enlightenment that expedient means are necessary. As the 'Upaya-hrdaya-karika' ('Treatise on the Heart of Expedient Means') says: 'If using metaphors, both ordinary beings and sages can understand, and then it can be explained.' For example, saying 'the mind moves,' is like a swift wind. All ordinary people know that the wind moves, so they can determine that the mind is light and restless. If one does not know that the wind moves, this metaphor cannot be used.
Question: Why not only speak of the correct meaning but also speak of metaphors?
Answer: All metaphors are spoken to clarify the correct meaning. The 'Upaya-hrdaya-karika' also says: 'Whenever one wants to establish a principle, one should rely on four kinds of knowledge.' What are the four? First, direct perception; second, inference; third, knowing through metaphors; and fourth, following the scriptures.' Also, the 'Lotus Sutra' says: 'The wise can gain understanding through parables.' Now, we only seek correct understanding and perfect enlightenment, not discussing whether Dharma explanation or metaphor explanation is better. If one does not awaken to the Way, merely clinging to the cessation of words is useless. What is being said now are all words that expound the doctrine and proclaim the Way, extremely subtle and thoroughly investigating the source. As it is said: 'Ten thousand empty words are not as good as one subtle principle; a thousand kinds of fish eyes are not as good as a pearl one inch in diameter.' The so-called one subtle principle is what the 'Zong Jing Lu' speaks of. These words are self-evident without argument, and self-explanatory without interpretation. Therefore, it is said: 'Good words do not argue; argumentative words are not good.'
Question: What is the Buddha's intention?
開頓漸之教。禪門分南北之宗。今此敷揚。依何宗教。
答。此論見性明心。不廣分宗判教。單提直入。頓悟圓修。亦不離筌罤而求解脫。終不執文字而迷本宗。若依教。是華嚴。即示一心廣大之文。若依宗。即達磨。直顯眾生心性之旨。如宗密禪師。立三宗三教。和會祖教。一際融通。禪三宗者。一息妄修心宗。二泯絕無寄宗。三直顯心性宗。教三種者。一密意依性說相教。二密意破相顯性教。三顯示真心即性教。先敘禪宗。初息妄修心宗者。說眾生雖本有佛性。而無始無明覆之不見。故輪迴生死。諸佛已斷妄想故。見性了了。出離生死。神通自在。當知凡聖功用不同。外境由心故。各有分限。故須背境觀心。息滅妄念。念盡即覺。無所不知。如鏡昏塵。塵盡明現。須修禪觀。遠離喧雜。調息調身。心注一境等。二泯絕無寄宗者。說凡聖等法。皆如夢幻。都無所有。本來空寂。非今始無。即此達無之智亦不可得。平等法界。無佛眾生。法界亦是假名。心既不有。誰言法界。無修不修。無佛不佛。設有一法勝過涅槃。我說亦如夢幻。無法可拘。無佛可作。凡有所作。皆是迷妄。如了達本來無事。心無所寄。方免顛倒。始名解脫。三直顯心性宗者。說一切諸法。若有若空。皆唯真性。無相無為。體非一切。謂非凡
【現代漢語翻譯】 現代漢語譯本：什麼是頓悟漸修的教義？禪宗分為南北兩派。現在我所宣揚的，是依據哪個宗派的教義呢？
回答：此論旨在見性明心，不廣泛地劃分宗派和教義，而是直接切入，頓悟圓滿修習。也不離棄方便法門（筌quán，捕魚的竹器；罤tí，捕兔子的網），而求解脫。最終不執著于文字，而迷失根本宗旨。如果依據教義，那就是華嚴宗，它展示了一心廣大的經文。如果依據宗派，那就是達摩宗，它直接揭示眾生心性的宗旨。正如宗密禪師所做的那樣，他建立了三宗三教，調和祖師的教義，達到一際融通的境界。禪宗的三宗是：一是息妄修心宗，二是泯絕無寄宗，三是直顯心性宗。教義的三種是：一是密意依性說相教，二是密意破相顯性教，三是顯示真心即性教。先敘述禪宗。首先，息妄修心宗認為，眾生雖然本來具有佛性（Buddha-nature），但由於無始以來的無明（ignorance）覆蓋，所以無法看見。因此在生死輪迴中流轉。諸佛（Buddhas）已經斷除了妄想，所以能夠清楚地見到自性，脫離生死輪迴，獲得神通自在。應當明白，凡夫和聖人的功用不同，外境由心所生，所以各有侷限。因此必須背離外境，觀照內心，息滅妄念。妄念止息，就是覺悟，無所不知。就像鏡子被灰塵覆蓋，灰塵去除，光明自然顯現。必須修習禪觀，遠離喧囂雜亂，調理呼吸，調理身體，將心專注於一個境界等等。
第二，泯絕無寄宗認為，凡夫和聖人等一切法，都如同夢幻泡影，空無所有，本來就是空寂的，不是現在才沒有的。即使是這種通達空無的智慧也是不可得的。平等法界（Dharmadhatu），沒有佛（Buddha），也沒有眾生（sentient beings）。法界也只是一個假名。心既然不存在，誰又來說法界呢？沒有修與不修，沒有佛與非佛。假設有一種法勝過涅槃（Nirvana），我也說它如同夢幻。沒有什麼可以拘束，沒有什麼可以造作。凡有所作為，都是迷惑顛倒。如果能夠了達本來無事，心中無所寄託，才能免除顛倒，才能稱作解脫。
第三，直顯心性宗認為，一切諸法，無論是有還是空，都只是真性（true nature）的顯現，無相無為，本體不是任何事物，所謂不是凡夫
【English Translation】 English version: What is the teaching of gradual enlightenment? The Chan school is divided into the Northern and Southern schools. Which school's teachings am I expounding now?
Answer: This discourse focuses on seeing one's nature and clarifying the mind, without broadly dividing into schools and doctrines. It directly enters, with sudden enlightenment and complete cultivation. It also does not abandon expedient means (quán, a bamboo tool for catching fish; tí, a net for catching rabbits) to seek liberation. Ultimately, it does not cling to words and become lost in the fundamental principle. If based on doctrine, it is the Avatamsaka (Huayan) school, which demonstrates the vastness of the one mind. If based on school, it is the Bodhidharma school, which directly reveals the essence of sentient beings' minds. Just as Chan Master Zongmi did, he established three schools and three teachings, harmonizing the ancestral teachings to achieve a unified and interconnected realm. The three schools of Chan are: first, the school of ceasing delusion and cultivating the mind; second, the school of extinguishing and having no reliance; and third, the school of directly revealing the nature of mind. The three types of teachings are: first, the teaching of implicitly relying on nature to explain phenomena; second, the teaching of implicitly breaking phenomena to reveal nature; and third, the teaching of revealing the true mind as nature. First, I will describe the Chan school. First, the school of ceasing delusion and cultivating the mind believes that although sentient beings inherently possess Buddha-nature, it is covered by beginningless ignorance, so they cannot see it. Therefore, they transmigrate in the cycle of birth and death. The Buddhas have already cut off delusional thoughts, so they can clearly see their nature, escape the cycle of birth and death, and attain supernatural powers and freedom. It should be understood that the functions of ordinary beings and sages are different, and external environments are produced by the mind, so each has limitations. Therefore, one must turn away from external environments, contemplate the inner mind, and cease delusional thoughts. When delusional thoughts cease, it is enlightenment, and one knows everything. It is like a mirror covered with dust; when the dust is removed, the light naturally appears. One must practice Chan meditation, stay away from noise and chaos, regulate breathing, regulate the body, and focus the mind on one state, and so on.
Second, the school of extinguishing and having no reliance believes that all dharmas, such as ordinary beings and sages, are like dreams and illusions, empty and without substance, and have always been empty and still, not just now. Even this wisdom of understanding emptiness is unattainable. In the equal Dharmadhatu, there are no Buddhas and no sentient beings. Dharmadhatu is also just a false name. Since the mind does not exist, who is there to speak of Dharmadhatu? There is no cultivation or non-cultivation, no Buddha or non-Buddha. If there is a dharma that surpasses Nirvana, I would also say that it is like a dream. There is nothing to be bound by, nothing to be created. All actions are delusion and confusion. If one can understand that there is originally nothing to do, and the mind has no reliance, then one can avoid delusion and be called liberated.
Third, the school of directly revealing the nature of mind believes that all dharmas, whether existent or empty, are merely manifestations of true nature, which is without form and without action. The essence is not anything, so-called not ordinary beings
非聖。然即體之用。謂能凡能聖等。于中指示心性。復有二類。一云。即今能言語動作貪嗔慈忍造善惡受苦樂等。即汝佛性。即此本來是佛。除此無別佛。了此天真自然故。不可起心修道。道即是心。性如虛空不增不減。但隨時隨處。息業養神。自然神妙。此為真悟。二云。諸法如夢。諸聖同說。妄念本寂。塵境本空。本空之心。靈知不昧。即此空寂之知。是汝真性。任迷任悟。心本自知。不藉緣生。不因境起。知之一字。眾妙之門。若頓悟此空寂之知。知且無念無形。誰為我相人相。覺諸相空。心自無念。念起即覺。覺之即無。修行妙門。唯在此也。此上兩說。皆是會相歸性。故同一宗。次佛教三種。一密意依性說相教者。佛說三界六道。悉是真性之相。但是眾生迷性而起。無別自體。故云依性。然根鈍者。本難開悟。故且隨他所見境相。說法。漸漸度之。故云說相。說未彰顯。故云密意。此一教中。自有三類。一人天因果教。說善惡業報。令知因果。二斷惑滅苦教。說三界無安。皆如火宅之苦。令斷業惑之集。修道證滅等。三將識破境教。說上生滅等法。不關真如。但各是眾生無始已來。法爾有八種識。于中第八識是其根本。頓變根身器界種子。轉生七識。各能變現自分所緣。此八識外。都無實法。
問。
【現代漢語翻譯】 現代漢語譯本 並非聖人之道。而是本體之用，說的是能成為凡人也能成為聖人等等。其中指示心性，又有兩種說法。一種說：『就是現在能說話動作、貪婪嗔恨、慈悲忍耐、造作善惡、感受苦樂等等，就是你的佛性。就是這個本來就是佛，除了這個沒有別的佛。』瞭解這個天真自然，所以不可起心修道。道就是心，性如虛空不增不減。只要隨時隨地，停止業力，涵養精神，自然神妙。這才是真正的覺悟。另一種說：『諸法如夢，諸聖都這樣說。妄念本來寂靜，塵境本來空虛。本來空寂的心，靈明覺知而不昏昧。就是這個空寂的覺知，是你的真性。』任憑迷惑或者覺悟，心本來自己知道，不依靠外緣而生，不因為外境而起。『知』這一個字，是眾妙之門。如果頓悟這個空寂的覺知，覺知且沒有念頭沒有形相，誰會執著於我相人相呢？覺悟到諸相皆空，心自然沒有念頭。念頭生起就覺察，覺察到就消滅。修行的妙門，就在這裡了。以上兩種說法，都是會相歸性，所以屬於同一宗。其次是佛教的三種教法。一是密意依性說相教，佛說三界六道，都是真性的顯現，但是眾生迷惑本性而生起，沒有別的自體，所以說是依性。然而根器遲鈍的人，本來難以開悟，所以暫且順應他們所見到的境相，說法引導，漸漸度化他們，所以說是說相。所說尚未完全彰顯，所以說是密意。這一教中，又有三類。一是人天因果教，說善惡業報，使人知道因果。二是斷惑滅苦教，說三界沒有安樂，都像火宅一樣充滿痛苦，使人斷除業惑的集聚，修道證得寂滅等等。三是將識破境教，說上生滅等等法，與真如無關，只不過是眾生無始以來，本來就有的八種識。其中第八識是其根本，頓然變現根身器界種子，轉生出七識，各自能夠變現自己所緣的境界。這八識之外，都沒有真實存在的法。 問。
【English Translation】 English version It is not the way of the sages. Rather, it is the function of the substance, referring to the ability to be both ordinary and saintly, and so on. Within this, it points to the nature of the mind, and there are two categories. One says: 'That which is now able to speak, act, be greedy, be angry, be compassionate, be patient, create good and evil, and experience suffering and joy, etc., is your Buddha-nature (Buddha-nature: inherent potential for enlightenment). This is originally Buddha; there is no other Buddha besides this.' Understanding this naturalness, one should not initiate the mind to cultivate the Way. The Way is the mind, and the nature is like space, neither increasing nor decreasing. Simply at any time and in any place, cease karmic actions and nourish the spirit, and it will naturally be wondrous. This is true enlightenment. The other says: 'All dharmas (dharmas: phenomena, teachings) are like dreams, as all sages have said. Deluded thoughts are originally still, and the realms of dust are originally empty. The mind that is originally empty and still is spiritually aware and not obscured. This empty and still awareness is your true nature.' Whether deluded or enlightened, the mind inherently knows itself, not arising from conditions and not originating from external realms. The single word 'knowing' is the gateway to all wonders. If one suddenly awakens to this empty and still knowing, and knowing has no thoughts and no forms, who would cling to the notions of self and others? Realizing that all forms are empty, the mind naturally has no thoughts. When a thought arises, be aware of it; when aware of it, it vanishes. The wondrous gateway to cultivation lies solely in this.' These two explanations above both converge on returning to the nature from phenomena, so they belong to the same school. Next are the three types of Buddhist teachings. First is the teaching of 'hidden meaning relying on nature to explain phenomena.' The Buddha said that the Three Realms (Three Realms: realm of desire, realm of form, realm of formlessness) and the Six Paths (Six Paths: realms of existence in cyclic existence) are all manifestations of the true nature, but sentient beings arise from delusion of their inherent nature, without a separate self-entity, therefore it is said to be 'relying on nature.' However, those with dull faculties are inherently difficult to enlighten, so for the time being, the teachings follow the realms and appearances they perceive, gradually guiding and liberating them, therefore it is said to be 'explaining phenomena.' What is said is not yet fully revealed, therefore it is said to be 'hidden meaning.' Within this one teaching, there are three categories. First is the teaching of 'human and heavenly causes and effects,' which speaks of good and evil karmic retribution, enabling people to understand cause and effect. Second is the teaching of 'severing delusions and extinguishing suffering,' which speaks of the Three Realms having no peace, all being like a burning house filled with suffering, enabling people to sever the accumulation of karmic delusions and cultivate the path to attain extinction, and so on. Third is the teaching of 'using consciousness to break through realms,' which speaks of the arising and ceasing of phenomena, etc., being unrelated to True Thusness (True Thusness: ultimate reality), but rather being the eight consciousnesses that sentient beings have had since beginningless time. Among them, the eighth consciousness is the root, suddenly transforming the roots, body, realms, and seeds, and giving rise to the seven consciousnesses, each able to transform and manifest its own object of perception. Outside of these eight consciousnesses, there are no truly existing dharmas. Question.
如何變耶。
答。我法分別熏習力故。諸識生時。變似我法。六七二識。無明覆故。緣此執為實我法。如患夢者。患夢力故。心似種種外境相現。夢時執為實有外物。寤來方知唯夢所變。我此身相及外世界。亦復如是。唯識所變。迷故執有我及諸境。既悟本無我法。唯有心識。遂依此二空之智。修唯識觀。及六度四攝等行。漸漸伏斷煩惱所知二障。證二空所顯真如。十地圓滿。轉八識成四智菩提。真如障盡。成法性身大涅槃之果。此第三將識破境。與禪門息妄修心宗而相扶會。以知外境皆空故。不修外境事相。唯息妄修心也。息我法之妄。修唯識之心。二密意破相顯。性教者。據真實了義。則妄執本空。更無可破。無漏諸法。是真性隨緣妙用。永不斷絕。又不應破。但為一類眾生。執虛妄相。障真如實性。難得玄悟故。佛且不揀善惡垢凈性相一切訶破。以真性及妙用不無。而且云無。故云密意。又意在顯性。語乃破相。意不形於言中。故云密也。此教說。前教中所變之境。既皆虛妄。能變之識。豈獨真實。心境互依。空而似有。且心不孤起。托境方生。境不自生。由心故現。心如境謝。境滅心空。皆假眾緣無自性故。是以一切諸法。無不是空。凡所有相。皆是虛妄。是故空中無五陰六根因緣四諦。無智亦無得。
【現代漢語翻譯】 現代漢語譯本 問：如何產生『我』（ātman，靈魂）和『法』（dharma，事物）的錯覺？ 答：由於我法分別的熏習力量，當各種識（vijñāna，意識）生起時，會變現出類似『我』和『法』的假象。第六識（末那識，manas）和第七識（阿賴耶識，ālayavijñāna）被無明（avidyā，無知）所覆蓋，因此執著于這些假象，認為它們是真實的『我』和『法』。就像患病做夢的人，由於疾病和夢境的力量，心中會顯現出各種各樣的外境。做夢時，他們執著于這些外境，認為它們是真實存在的。醒來后，才知道這一切都只是夢境的變現。我們的身體和外在世界也是如此，都是唯識所變現的。因為迷惑，所以執著于『我』和各種外境。一旦覺悟到本來就沒有『我』和『法』，只有心識，就可以依憑這二空的智慧，修習唯識觀，以及六度（pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）和四攝（saṃgrahavastu，佈施、愛語、利行、同事）等行，逐漸降伏和斷除煩惱障（kleśāvaraṇa）和所知障（jñeyāvaraṇa）這二障，證得二空所顯現的真如（tathātā，實相），達到十地（bhūmi）圓滿，將八識（aṣṭa vijñāna，眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）轉為四智菩提（bodhi，大智慧），真如的障礙完全消除，成就法性身（dharmakāya）大涅槃（mahāparinirvāṇa）的果位。這第三種『將識破境』的方法，與禪宗的『息妄修心』的宗旨相互扶持。因為知道外境皆空，所以不修外境的事相，只修息滅妄念，修養心性。息滅我法的虛妄，修養唯識的真心。二密意：破相顯性教，從真實了義的角度來說，虛妄的執著本來就是空的，沒有什麼可以再破除的。無漏的諸法，是真性隨緣的妙用，永遠不會斷絕，也不應該破除。但爲了某些執著于虛妄之相，被虛妄之相障礙了真如實性，難以獲得玄妙覺悟的眾生，佛陀暫且不區分善惡垢凈，將一切性相都加以呵斥和破除。因為真性和妙用並非不存在，卻說它們不存在，所以說是密意。而且意在顯現真性，言語卻在破除假相，意圖沒有直接在言語中表達出來，所以說是『密』。這種教法說，前一種教法中所變現的境界既然都是虛妄的，那麼能變現的心識難道就真實嗎？心和境相互依存，空而看似存在。而且心不是孤立產生的，要依託于外境才能生起。外境也不是自己產生的，而是由心而顯現。心隨著境的消失而消失，境滅則心空，這一切都是依靠各種因緣，沒有自性的緣故。因此，一切諸法，沒有不是空的。凡是所有相，都是虛妄的。所以，在空中，沒有五蘊（skandha，色、受、想、行、識）、六根（ṣaḍindriya，眼、耳、鼻、舌、身、意）、因緣（hetupratyaya，原因和條件）、四諦（āryasatya，苦、集、滅、道），沒有智慧，也沒有獲得。
【English Translation】 English version Question: How do the illusions of 『ātman』 (self, soul) and 『dharma』 (things, phenomena) arise? Answer: Due to the force of habitual discrimination between self and phenomena, when various vijñānas (consciousness) arise, they manifest semblances of 『self』 and 『dharma』. The sixth consciousness (manas, the thinking faculty) and the seventh consciousness (ālayavijñāna, the storehouse consciousness) are obscured by avidyā (ignorance), and therefore cling to these semblances, believing them to be real 『self』 and 『dharma』. It is like a person who is ill and dreaming; due to the power of the illness and the dream, various external environments appear in their mind. While dreaming, they cling to these external environments, believing them to be real. Upon awakening, they realize that it was all just a transformation of the dream. Our physical body and the external world are also like this, all transformations of consciousness (vijñāna). Because of delusion, we cling to 『self』 and various external environments. Once we awaken to the fact that there is fundamentally no 『self』 or 『dharma』, only consciousness, we can rely on this wisdom of the two emptinesses (śūnyatā, emptiness of self and phenomena), cultivate the Vijñānavāda (Yogācāra) view, and practice the Six Pāramitās (generosity, morality, patience, diligence, concentration, wisdom) and Four Saṃgrahavastus (giving, kind speech, beneficial action, cooperation), gradually subduing and severing the two obscurations: kleśāvaraṇa (obscuration of afflictions) and jñeyāvaraṇa (obscuration of knowledge). We then realize the tathātā (suchness, true nature) revealed by the two emptinesses, attain the perfection of the Ten Bhūmis (stages of the bodhisattva path), transform the Eight Consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, manas-consciousness, ālayavijñāna-consciousness) into the Four Wisdoms of Bodhi (enlightenment), completely eliminate the obscuration of tathātā, and achieve the fruit of Dharmakāya (body of dharma) Mahāparinirvāṇa (great complete nirvana). This third method of 『using consciousness to break through the environment』 supports the Zen school's principle of 『ceasing delusion and cultivating the mind』. Because we know that external environments are all empty, we do not cultivate the appearances of external environments, but only cultivate ceasing delusion and cultivating the mind. Cease the delusion of self and dharma, and cultivate the true mind of Vijñāna. The two secret intentions: the teaching of revealing the nature by breaking through the appearances, from the perspective of true and complete meaning, the deluded clinging is fundamentally empty, and there is nothing more to break through. The undefiled dharmas are the wonderful functions of the true nature adapting to conditions, and will never be cut off, nor should they be broken through. But for some beings who cling to illusory appearances, whose true nature is obscured by illusory appearances, and who find it difficult to attain profound enlightenment, the Buddha temporarily does not distinguish between good and evil, defiled and pure, and scolds and breaks through all characteristics. Because the true nature and wonderful functions are not non-existent, but it is said that they are non-existent, therefore it is called a secret intention. Moreover, the intention is to reveal the nature, but the words are breaking through the appearances, and the intention is not directly expressed in the words, therefore it is called 『secret』. This teaching says that since the realms transformed in the previous teaching are all illusory, then is the consciousness that transforms them truly real? Mind and environment are mutually dependent, empty but seemingly existent. Moreover, the mind does not arise in isolation, but arises by relying on the environment. The environment does not arise by itself, but appears because of the mind. The mind disappears as the environment disappears, and the environment disappears as the mind becomes empty. All of this is because it relies on various conditions and has no self-nature. Therefore, all dharmas are not not empty. All appearances are illusory. Therefore, in emptiness, there are no five skandhas (form, feeling, perception, volition, consciousness), six indriyas (eye, ear, nose, tongue, body, mind), hetupratyaya (causes and conditions), Four Āryasatyas (suffering, origination, cessation, path), no wisdom, and no attainment.
生死涅槃。平等如幻。此教與禪門泯絕無寄宗全同。三顯示真心即性教。直示自心即是真性。不約事相而示。亦不約破相而示。故云即性。不是方便隱密之意。故云示也。此教說。一切眾生。皆有空寂真心。無始本來。性自清凈。明明不昧。了了常知。盡未來際常住不滅。名為佛性。亦名如來藏。亦名心地。達磨所傳。是此心也。
問。既云性自了了常知。何須諸佛開示。
答。此言知者。不是證知。意說真性不同虛空木石。故云知也。非如緣境分別之識。非如照體了達之智。直是真如之性。自然常知。起信論云。真如者。自體真實識知。華嚴經云。真如照明為性。又問明品。說。智與知異。智局于聖。不通於凡。知即凡聖皆有。通於理智。覺首等諸菩薩。問文殊師利菩薩。何等是佛境界智。何等是佛境界知。文殊頌答云。諸佛智自在。三世無所礙。如是慧境界。平等如虛空。又頌云。非識所能識。亦非心境界。其性本清凈。開示諸群生。既云本凈。不待斷障。即知。群生本來皆有。但以惑翳而不自知。故法華中開示令得清凈者。即是寶性論中。離垢清凈也。此心雖自性清凈。終須悟修。方得究竟。經論所明。有二種清凈。二種解脫。或只得離垢清凈解脫故。毀禪門即心即佛。或只知自性清凈解脫故。輕
【現代漢語翻譯】 現代漢語譯本 生死涅槃（Shengsi Niepan，生死與涅槃）。平等如幻。此教與禪門泯絕無寄宗全同。三顯示真心即性教。直示自心即是真性。不約事相而示。亦不約破相而示。故云即性。不是方便隱密之意。故云示也。此教說。一切眾生。皆有空寂真心。無始本來。性自清凈。明明不昧。了了常知。盡未來際常住不滅。名為佛性（Foxing，佛的本性）。亦名如來藏（Rulaizang，如來的寶藏）。亦名心地（Xindi，心的土地）。達磨（Damo，菩提達摩）所傳。是此心也。
問：既云性自了了常知。何須諸佛開示？
答：此言知者。不是證知。意說真性不同虛空木石。故云知也。非如緣境分別之識。非如照體了達之智。直是真如之性。自然常知。起信論（Qixin Lun）云。真如者。自體真實識知。華嚴經（Huayan Jing）云。真如照明為性。又問明品。說。智與知異。智局于聖。不通於凡。知即凡聖皆有。通於理智。覺首（Jueshou）等諸菩薩。問文殊師利菩薩（Wenshu Shili Pusa）。何等是佛境界智。何等是佛境界知。文殊頌答云。諸佛智自在。三世無所礙。如是慧境界。平等如虛空。又頌云。非識所能識。亦非心境界。其性本清凈。開示諸群生。既云本凈。不待斷障。即知。群生本來皆有。但以惑翳而不自知。故法華中開示令得清凈者。即是寶性論（Baoxing Lun）中。離垢清凈也。此心雖自性清凈。終須悟修。方得究竟。經論所明。有二種清凈。二種解脫。或只得離垢清凈解脫故。毀禪門即心即佛。或只知自性清凈解脫故。輕
【English Translation】 English version Birth and death, Nirvana (Shengsi Niepan, birth and death and Nirvana). Equality is like illusion. This teaching is completely the same as the Zen school's doctrine of absolute non-reliance. The three displays of true mind are the teaching of inherent nature. Directly pointing to one's own mind is the true nature. It is not shown by relying on phenomena, nor is it shown by relying on breaking phenomena. Therefore, it is called 'inherent nature.' It is not a convenient or hidden meaning, therefore it is called 'showing.' This teaching says that all sentient beings have an empty and silent true mind. From the beginningless beginning, its nature is inherently pure, clearly and unconfused, constantly and knowingly aware. It remains eternally without extinction throughout the endless future, and is called Buddha-nature (Foxing, Buddha-nature). It is also called the Tathagatagarbha (Rulaizang, the treasury of the Tathagata). It is also called the Mind-ground (Xindi, the land of the mind). What Bodhidharma (Damo, Bodhidharma) transmitted is this mind.
Question: Since it is said that the nature itself is constantly and knowingly aware, why is it necessary for all Buddhas to enlighten and reveal it?
Answer: This 'knowing' is not cognitive knowing. It means that the true nature is different from empty space, wood, and stone. Therefore, it is called 'knowing.' It is not like the consciousness that discriminates objects, nor is it like the wisdom that illuminates and understands the essence. It is simply the nature of Suchness, naturally and constantly knowing. The Awakening of Faith (Qixin Lun) says: 'Suchness is the self-nature, truly knowing.' The Avatamsaka Sutra (Huayan Jing) says: 'Suchness illuminates and is its nature.' Furthermore, the 'Questioning and Illumination' chapter says that wisdom and knowing are different. Wisdom is limited to the sages and does not extend to ordinary beings. Knowing is possessed by both sages and ordinary beings, and extends to both principle and wisdom. Bodhisattvas such as Jueshou asked Manjushri Bodhisattva (Wenshu Shili Pusa): 'What is the wisdom of the Buddha's realm? What is the knowing of the Buddha's realm?' Manjushri replied in verse: 'The wisdom of all Buddhas is free and unhindered in the three worlds. Such is the realm of wisdom, equal like empty space.' Another verse says: 'It cannot be known by consciousness, nor is it the realm of the mind. Its nature is originally pure, revealing and enlightening all sentient beings.' Since it is said to be originally pure, it does not need to be freed from obstacles. It is known that sentient beings originally possess it, but they are obscured by delusion and do not know it themselves. Therefore, the 'opening and revealing to attain purity' in the Lotus Sutra is the 'purity free from defilements' in the Ratnagotravibhāga (Baoxing Lun). Although this mind is inherently pure, it ultimately requires awakening and cultivation to attain ultimate realization. As explained in the sutras and treatises, there are two kinds of purity and two kinds of liberation. Some only attain purity and liberation from defilements, therefore they criticize the Zen school's 'mind is Buddha.' Others only know the inherent purity and liberation, therefore they belittle
于教相。斥于持律坐禪調伏等行。不知必須頓悟自性清凈自性解脫。漸修令得離垢清凈離障解脫。成圓滿清凈究竟解脫。若身若心。無所壅滯同釋迦佛。經問云何佛境界智。此問證悟之智。云何佛境界知。此問本有真心。答智云。諸佛智自在。三世無所礙。答知云。非識所能識。亦非心境界。識是分別。分別非真知。唯無念方見。又若以智證之。即屬所詮之境。真知非境界故。瞥起照心。即非真知故。非心境界。以不起心為玄妙。以集起名心。起心看即妄想。故非真知。是以真知必虛心遺照。言思道斷矣。北宗看心。是失真旨。若有可看。即是境界也。寶藏論云。知有有壞。知無無敗。其知之智有無不計。既不計有無。即自性無分別之知。是以此真心自體之知。即無緣心。不假作意。任運常知。非涉有無。永超能所。水南和尚云。即體之用曰知。即用之體為寂。如即燈之時。即是光。即光之時即是燈。燈為體。光為用。無二而二也。又云。知之一字。眾妙之門。如是開示靈知之心。即是真性。與佛無異。故名顯示真心即性教。全同禪門第三直顯心性之宗。既馬鳴摽心為本原。文殊擇知為真體。如何破相之黨。但云寂滅。不許真如。說相之家。執凡異聖。不許即佛。今約教判定。正為斯人。故西域傳。心多兼經論。無二
途也。但以此方迷心執文。以名為體故。達磨善巧。揀文傳心。摽舉其名(心是名也)默示其體(知是心也)喻以壁觀。令絕諸緣。絕諸緣時。問斷滅不。答。雖絕諸念。亦不斷滅。問。以何證驗。云不斷滅。答。了了自知。言不可及。師即印云。只此是自性清凈心。更勿疑也。若所答不契。即但遮諸非。更令觀察。畢竟不與他先言知字。直待他自悟。方驗真實。是親證其體。然後印之。令絕余疑。故云。默傳心印。所言默者。唯默知字。非總不言。六代相傳。皆如此也。至荷澤時。他宗競起。欲求默契。不遇機緣。又思惟達磨懸絲之記。(達磨云。我法第六代后。命若懸絲)恐宗旨滅絕。遂言知之一字。眾妙之門。
問。悟此心已如何修之。還依初說相教中。令坐禪不。
答。若惛沉厚重難可策發。掉舉猛利不可抑伏。貪嗔熾盛觸境難制者。即用前教中種種方便。隨病調伏。若煩惱微薄。慧解明利。即依本宗。一行三昧。如起信論云。若修止者。住于靜處。端身正意。不依氣息形色。乃至唯心無外境界。法句經偈云。若學諸三昧。是動非是禪。心隨境界流。云何名為定。即不起滅定。現行坐之威儀。不於三界。現攀緣之身意。然此教中。以一真心性。對染凈諸法。全揀全收。全揀者。如上所說。但克體
【現代漢語翻譯】 現代漢語譯本： 這是途徑。但因為這種方式，人們迷惑於此，執著于文字。因為把名相當作本體的緣故。達磨（Bodhidharma）善於運用技巧，捨棄文字而傳達心意，標舉其名（心就是名），默默地顯示其體（知就是心），用壁觀來比喻，使人斷絕各種因緣。在斷絕各種因緣的時候，問：是否斷滅了？回答：雖然斷絕了各種念頭，但也沒有斷滅。問：用什麼來驗證，說沒有斷滅？回答：明明白白地自己知道，言語無法表達。師父就印證說：『這就是自性清凈心，不要再懷疑了。』如果所回答的不契合，就只是遮止各種錯誤，再讓他觀察。始終不先告訴他『知』字，一直等到他自己領悟，才驗證是否真實，是親自證悟了本體，然後才印證他，使他斷絕其餘的疑惑。所以說，默默地傳達心印。所說的『默』，只是對『知』字保持沉默，不是完全不說話。六代相傳，都是這樣。到了荷澤（Heze）的時候，其他宗派競相興起，想要尋求默契，但沒有遇到機緣。又思慮到達磨（Bodhidharma）懸絲的預言（達磨（Bodhidharma）說：『我的法在第六代之後，命運就像懸掛的絲線』），恐怕宗旨滅絕，於是說『知』之一字，是眾妙之門。 問：領悟了這個心之後，如何修行呢？還要依照最初所說的相教中，讓人坐禪嗎？ 答：如果昏沉厚重難以策發，掉舉猛利難以抑制，貪嗔熾盛觸境難以控制的人，就用前面相教中的種種方便，隨著病癥來調伏。如果煩惱輕微，慧解明利，就依照本宗的一行三昧。如《起信論》（Awakening of Faith in the Mahayana）所說：『如果修止，就住在安靜的地方，端正身體，專一心思，不依靠氣息形色，乃至唯心無外境界。』《法句經》（Dhammapada）的偈頌說：『如果學習各種三昧，這是動而不是禪。心隨著境界流轉，怎麼能叫做定呢？』就是不起滅定，展現出坐禪的威儀，不在三界中，展現出攀緣的身意。然而這個教法中，用一真心性，來對待染凈諸法，完全揀擇，完全收攝。完全揀擇，就像上面所說的，只是克定本體。
【English Translation】 English version: This is the path. However, people are confused by this method and cling to the words, because they take the name as the substance. Bodhidharma was skilled in using skillful means, abandoning the words and transmitting the mind, highlighting the name (mind is the name), and silently showing its substance (knowing is the mind), using wall-gazing as a metaphor, causing people to cut off all conditions. When cutting off all conditions, ask: Is it annihilated? Answer: Although all thoughts are cut off, it is not annihilated. Ask: What is the proof that it is not annihilated? Answer: Clearly and distinctly knowing it oneself, words cannot reach it. The master then affirmed, 'This is the self-nature pure mind, do not doubt it anymore.' If the answer does not match, then just block all errors and let him observe again. He never tells him the word 'knowing' first, until he realizes it himself, then he verifies whether it is true, personally realizing the substance, and then affirms him, causing him to cut off other doubts. Therefore, it is said that the mind seal is transmitted silently. The 'silence' mentioned is only silent about the word 'knowing', not completely silent. This is how it has been passed down for six generations. When it came to Heze, other sects rose up to seek tacit understanding, but did not encounter the opportunity. He also pondered Bodhidharma's prophecy of the hanging thread (Bodhidharma said, 'After the sixth generation of my Dharma, fate is like a hanging thread'), fearing that the doctrine would be extinguished, so he said that the word 'knowing' is the gate of all wonders. Question: After realizing this mind, how should one cultivate it? Should one still follow the initial teachings of the phenomenal teachings and have people practice seated meditation? Answer: If one is dull and heavy and difficult to arouse, or restless and agitated and difficult to suppress, or if greed and anger are rampant and difficult to control when encountering situations, then use the various skillful means in the previous phenomenal teachings to subdue them according to the illness. If afflictions are slight and wisdom and understanding are clear and sharp, then follow the one-practice samadhi of this sect. As the Awakening of Faith in the Mahayana says, 'If one cultivates cessation, one should dwell in a quiet place, straighten the body and focus the mind, not relying on breath, form, or even the mind without external realms.' The verse in the Dhammapada says, 'If you learn various samadhis, this is movement and not meditation. The mind flows with the realm, how can it be called concentration?' That is, not arising from the extinction samadhi, displaying the demeanor of seated meditation, not in the three realms, displaying the clinging body and mind. However, in this teaching, the one true mind-nature is used to treat all defiled and pure dharmas, completely selecting and completely gathering. Completely selecting, as mentioned above, is only to define the substance.
直指。靈知。即是心性。余皆虛妄。故云非識非心。非境非智。乃至非性非相。非佛非眾生。離四句絕百非也。全收者。染凈諸法。無不是心。心迷故。妄起惑業。乃至四生六道雜穢國土。心悟故。從體起用。四等六度。乃至四辯六通妙身凈剎。無所不現。既是此心現諸法故。法法全即真心。如人夢所現事。事事皆人。如金作器。器器皆金。如鏡現影。影影皆鏡。故華嚴經云。知一切法。即心自性。成就慧身。不由他悟。起信論云。三界虛偽。唯心所作。離心則無六塵境界。乃至一切分別。皆分別自心。心不見心。無相可得。故云一切法如鏡中像。楞伽經云。寂滅者。名為一心。一心者。名如來藏。能遍興造一切趣生。造善造惡。受苦受樂。果與因俱。故知一切無非心也。全揀門。攝前第二破相教。全收門。攝前第一說相教。將前望此。此則迥異於前。將此望前。前則全同於此。深必該淺。淺不至深。深者直顯出真心之體。方于中揀一切收一切也。如是收揀自在。性相無礙。方能於一切悉無所住。唯此名爲了義。上之三教。攝盡一代經論之所宗。三義全殊。一法無別。就三義中。第一第二空有相對。第三第一性相相對。皆迢然易見。唯第二第三破相與顯性相對。講者。禪者。俱迷為同是一宗一教。皆以破相便為真性。
【現代漢語翻譯】 現代漢語譯本： 直指：直接指出。靈知（能知能覺的本性）：即是心性。其餘的都是虛妄的。所以說非識（不是意識），非心（不是妄心），非境（不是外在境界），非智（不是分別智），乃至非性（不是自性），非相（不是現象），非佛（不是佛），非眾生（不是眾生）。遠離四句（有、無、亦有亦無、非有非無），斷絕一切相對的分別（百非）。 全收者：全部收攝。染凈諸法（污染和清凈的一切事物），沒有不是心所顯現的。心迷昧的緣故，妄想生起迷惑和業力，乃至四生（胎生、卵生、濕生、化生）六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）雜穢國土（充滿雜染的國土）。心覺悟的緣故，從本體生起妙用，四等（慈、悲、喜、舍）六度（佈施、持戒、忍辱、精進、禪定、般若），乃至四辯（法、義、辭、樂說辯）六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）妙身凈剎（清凈莊嚴的佛土），沒有不顯現的。既然是此心顯現諸法，所以法法全體就是真心。如同人夢中所顯現的事物，事事都是人（的心的顯現）。如同黃金製作成器物，器物個個都是黃金。如同鏡子顯現影像，影像個個都是鏡子（的反映）。所以《華嚴經》說：『知道一切法，就是心自己的本性，成就智慧之身，不由他人開悟。』《起信論》說：『三界（欲界、色界、無色界）虛假不實，唯有心所造作。離開心就沒有六塵境界（色、聲、香、味、觸、法），乃至一切分別，都是分別自己的心。心不能看見心，沒有相可以得到。』所以說一切法如鏡中像。《楞伽經》說：『寂滅，名為一心。一心，名為如來藏（如來清凈的藏識），能普遍興造一切眾生的趣向和生滅，造善造惡，受苦受樂，果與因同時存在。』所以知道一切沒有不是心（的顯現）的。 全揀門：全部揀別。攝前第二破相教（破除一切表象的教義）。全收門：攝前第一說相教（闡述現象的教義）。將前面的教義與此相比，此則與前迥然不同。將此與前相比，前則完全等同於此。深刻的必然包含淺顯的，淺顯的不能達到深刻的。深刻的直接顯露出真心的本體，才能從中揀別一切，收攝一切。如此收攝和揀別自在，自性和現象沒有障礙，才能在一切事物中都沒有執著。唯有這才能稱爲了義（究竟的意義）。 上面的三種教義，概括了一代經論所宗。三種意義完全不同，一個法也沒有差別。就三種意義中，第一第二空有相對，第三第一性相相對，都非常容易看清。唯有第二第三破相與顯性相對，講解的人、禪修的人，都迷惑地認為是同一宗同一教義，都以破相就認為是真性。
【English Translation】 English version: Direct pointing: Directly pointing out. Luminous awareness (the nature of knowing and perceiving): This is the very nature of mind. All else is illusory. Therefore, it is said to be neither consciousness (not the discriminating consciousness), nor mind (not the deluded mind), nor object (not external objects), nor wisdom (not discriminating wisdom), not even nature (not inherent nature), nor form (not phenomena), nor Buddha (not Buddha), nor sentient beings (not sentient beings). It is apart from the four propositions (existence, non-existence, both existence and non-existence, neither existence nor non-existence), and cuts off all relative distinctions (the hundred negations). Complete inclusion: Completely encompassing. All phenomena, whether defiled or pure, are none other than manifestations of the mind. Because the mind is deluded, false thoughts arise, leading to delusion and karma, and even to the four kinds of births (womb-born, egg-born, moisture-born, transformation-born) and the six realms (heaven realm, human realm, asura realm, hell realm, hungry ghost realm, animal realm) of impure lands. Because the mind is enlightened, it gives rise to wonderful functions from its essence, such as the four immeasurables (loving-kindness, compassion, joy, equanimity) and the six perfections (generosity, discipline, patience, diligence, concentration, wisdom), and even the four kinds of eloquence (eloquence of Dharma, meaning, language, and joyful speech), the six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows), and the wonderful body and pure lands (pure and adorned Buddha lands). There is nothing that is not manifested. Since it is this mind that manifests all phenomena, every phenomenon is entirely the true mind. It is like the things that appear in a person's dream, everything is the person (manifestation of the mind). It is like gold made into utensils, every utensil is gold. It is like a mirror reflecting images, every image is the mirror (reflection). Therefore, the Avatamsaka Sutra says: 'Knowing all dharmas is the self-nature of the mind, accomplishing the body of wisdom, without relying on others for enlightenment.' The Awakening of Faith says: 'The three realms (desire realm, form realm, formless realm) are false and unreal, made only by the mind. Apart from the mind, there are no six sense objects (form, sound, smell, taste, touch, dharma), and even all distinctions are distinctions of one's own mind. The mind cannot see the mind, and no form can be obtained.' Therefore, it is said that all dharmas are like images in a mirror. The Lankavatara Sutra says: 'Quiescence is called the one mind. The one mind is called the Tathagatagarbha (the pure store consciousness of the Tathagata), which can universally create all beings' tendencies and births and deaths, creating good and evil, experiencing suffering and joy, with cause and effect existing simultaneously.' Therefore, know that everything is none other than the mind (manifestation). Complete discrimination: Completely distinguishing. It encompasses the second teaching of breaking through appearances (the doctrine of breaking through all appearances). Complete inclusion: It encompasses the first teaching of explaining appearances (the doctrine of expounding phenomena). Comparing the previous teachings with this, this is completely different from the previous. Comparing this with the previous, the previous is completely the same as this. The profound necessarily includes the shallow, but the shallow cannot reach the profound. The profound directly reveals the essence of the true mind, so that it can discriminate everything and encompass everything. Only in this way, with the freedom of inclusion and discrimination, and with no obstruction between nature and phenomena, can one be without attachment to anything. Only this can be called the ultimate meaning (the ultimate meaning). The above three teachings encompass what is upheld by the sutras and treatises of a lifetime. The three meanings are completely different, but there is no difference in a single dharma. Among the three meanings, the first and second are relative in terms of emptiness and existence, and the third and first are relative in terms of nature and phenomena, all of which are very easy to see. Only the second and third, breaking through appearances and revealing nature, are confused by lecturers and Chan practitioners as being the same sect and the same teaching, and they all take breaking through appearances to be the true nature.
故今廣辯空宗性宗。有其十異。空宗唯破相。性宗唯顯性。權實有異。遮表全殊。不可以遮詮遣蕩排情破執之言。為表詮直示建立顯宗之教。又不可以逗機誘引一期權漸之說。為最。后全提見性真實之門。如上判教分宗。言約義豐。最為殊絕。初則歷然不濫。后。則一味融通。可釋群疑。能歸宗鏡。十異者。一法義真俗異者。空宗未顯真性。但以一切差別之相為法。法是俗諦。照此諸法。無為無相無生無滅為義。義是真諦。性宗以一真之性為法。空有等種種差別為義。經云。無量義者。從一法生。華嚴經云。法者知自性。義者知生滅。二心性二名異者。空宗一向目諸法。本原為性。性宗多目諸法本原為心。起信論云。一切諸法。從本已來。唯是一心。良由所說本性。不但空寂。而乃自然常知故。應目為心。三性字二體異者。空宗以諸法無性為性。性宗以虛明常住不空之體為性。性字雖同。而體異也。四真智真知異者。空宗以分別為知。無分別為智。智深知淺。性宗以能證聖理之妙慧為智。以該於理智。通於凡聖之真性為知。知通智局。華嚴經云。真如照明為性。起信論云。真如自體。真實識知。五有我無我異者。空宗以有我為妄。無我為真。性宗以無我為妄。有我為真。故涅槃經云。無我者。名為生死。我者。名為如
【現代漢語翻譯】 現代漢語譯本 因此現在廣泛辨析空宗和性宗。有十個不同之處。空宗只破除表相，性宗只彰顯自性。權巧和真實有所不同。遮詮和表詮完全不同。不能用遮詮遣蕩、排遣情執的言語，作為表詮直接開示、建立顯宗的教義。也不能把逗引根機、誘導眾生的一時權宜漸進之說，作為最終完全提倡見性成佛的真實法門。像以上判教分宗，言簡意賅，最為殊勝。開始時涇渭分明，後來則融會貫通。可以解釋眾人的疑惑，能夠迴歸《宗鏡錄》。這十個不同之處是： 一、法義真俗不同：空宗沒有顯現真性，只是把一切差別之相作為法（dharma）。法是俗諦（saṃvṛti-satya）。照見這些諸法，無為、無相、無生、無滅為義。義是真諦（paramārtha-satya）。性宗以一真之性為法，空有等等種種差別為義。《經》中說：『無量義（ananta-artha）者，從一法生。』《華嚴經》（Avataṃsaka Sūtra）說：『法者，知自性；義者，知生滅。』 二、心性二名不同：空宗一向把諸法的本原稱為性。性宗多把諸法的本原稱為心。《起信論》（Awakening of Faith in the Mahāyāna）說：『一切諸法，從本已來，唯是一心。』這是因為所說的本性，不但是空寂，而且是自然常知，所以應該稱為心。 三、性字二體不同：空宗以諸法無性為性。性宗以虛明常住不空的本體為性。性字雖然相同，但本體不同。 四、真智真知不同：空宗以分別為知，無分別為智。智深知淺。性宗以能證聖理的妙慧為智，以包含理智、通於凡聖的真性為知。知通智局。《華嚴經》說：『真如（tathātā）照明為性。』《起信論》說：『真如自體，真實識知。』 五、有我無我不同：空宗以有我為妄，無我為真。性宗以無我為妄，有我為真。所以《涅槃經》（Nirvana Sutra）說：『無我者，名為生死；我者，名為如（tathata）。』
【English Translation】 English version Therefore, I will now extensively discuss the differences between the Śūnyatā (emptiness) school and the Svabhāva (self-nature) school. There are ten differences. The Śūnyatā school only negates appearances, while the Svabhāva school only reveals self-nature. The provisional and the real are different. Exclusion and expression are completely distinct. One cannot use the language of exclusion, rejection, and dispelling emotional attachments as the teaching of direct expression, establishment, and manifestation of the Svabhāva school. Nor can one take the expedient and gradual teachings that entice and guide beings as the ultimate, fully advocating the true path of seeing one's nature. Like the above classification of teachings and schools, the language is concise and the meaning is rich, making it most extraordinary. Initially, they are clearly distinct, but later they become unified and integrated. This can resolve the doubts of the masses and lead them back to the Mirror of the Source. The ten differences are: 1. Differences in the Truth and Conventional aspects of Dharma and Meaning: The Śūnyatā school does not reveal true nature, but only takes all differentiated appearances as Dharma (法). Dharma is conventional truth (saṃvṛti-satya). Seeing these dharmas, non-action, non-form, non-birth, and non-death are meaning. Meaning is ultimate truth (paramārtha-satya). The Svabhāva school takes the one true nature as Dharma, and all kinds of differences such as emptiness and existence as meaning. The Sutra says: 'Immeasurable meanings (ananta-artha) arise from one Dharma.' The Avataṃsaka Sūtra (華嚴經) says: 'Dharma is knowing self-nature; meaning is knowing birth and death.' 2. Differences in the Two Names of Mind and Nature: The Śūnyatā school consistently refers to the origin of all dharmas as nature. The Svabhāva school often refers to the origin of all dharmas as mind. The Awakening of Faith in the Mahāyāna (起信論) says: 'All dharmas, from the beginning, are only one mind.' This is because the nature being discussed is not only empty and still, but also naturally and constantly knowing, so it should be called mind. 3. Differences in the Two Entities of the Word 'Nature': The Śūnyatā school takes the non-nature of all dharmas as nature. The Svabhāva school takes the luminous, constant, and non-empty essence as nature. Although the word 'nature' is the same, the essence is different. 4. Differences in True Wisdom and True Knowledge: The Śūnyatā school takes discrimination as knowledge and non-discrimination as wisdom. Wisdom is deep and knowledge is shallow. The Svabhāva school takes the wonderful wisdom that can realize the sacred principle as wisdom, and the true nature that encompasses both principle and wisdom and pervades both ordinary and holy beings as knowledge. Knowledge is comprehensive and wisdom is limited. The Avataṃsaka Sūtra says: 'Suchness (tathātā) illuminating is nature.' The Awakening of Faith says: 'The self-essence of Suchness is true knowing.' 5. Differences in Self and Non-Self: The Śūnyatā school takes the existence of self as delusion and the non-existence of self as truth. The Svabhāva school takes the non-existence of self as delusion and the existence of self as truth. Therefore, the Nirvana Sutra (涅槃經) says: 'Non-self is called birth and death; self is called Suchness (tathata).'
來。六遮詮表詮異者。遮謂遣其所非。表謂顯其所是。又遮者。揀卻諸餘。表者。直示當體。如諸經所說。真如妙性。每云不生不滅。不垢不凈。無因無果。無相無為。非凡非聖。非性非相等。皆是遮詮。遣非蕩跡。絕想祛情。若云知見覺照。靈鑒光明。朗朗昭昭。堂堂寂寂等。皆是表詮。若無知見等體。顯何法為性。說何法不生不滅等。必須認得現今瞭然而知。即是我之心性。方說此知不生不滅等。如說鹽云不淡是遮。云咸。是表。說水云不幹。是遮。云濕。是表。空宗但遮。性宗有遮有表。今時人皆謂遮言為深。表言為淺。故唯重非心非佛。無為無相。乃至一切不可得之言。良由只以遮非之詞為妙。不欲親自證認法體。故如此也。又若實識我心。不同虛空。性自神解。非從他悟。豈藉緣生。若不對機隨世語言。于自性上尚無表示真實之詞。焉有遮非方便之說。如今實未親證見性之人。但效依通。情傳意解。唯取言語中妙。以遮非泯絕之文。而為極則。以未見諦故。不居實地。一向托空。隨言所轉。近來尤盛。莫可遏之。若不因上代先賢。多聞廣學。深入教海。妙達禪宗。何能微細指陳。始終和會。顯出一靈之性。剔開萬法之原。是以具錄要文。同明宗鏡。七認名認體異者。謂佛法世法。一一皆有名體。且如世間稱
大。不過四物。如智論云。地水火風。是四物名。堅濕暖動。是四物體。今且說水。設有人問。每聞澄之即清。混之即濁。堰之即止。決之即流。而能溉灌萬物。洗滌群穢。此是何物。(舉功能義用而問之)答云。是水(舉名答也)愚者認名謂已解。智者應更問云。何者是水(徴其體也)答云。濕即是水(克體指也)佛法亦爾。設有人問。每聞諸經云。迷之即垢。悟之即凈。縱之即凡。修之即聖。能生世出世間一切諸法。此是何物(此舉功能義用問也)答云。是心(舉名答也)愚者認名便為已識。智者應更問。何者是心(徴其體也)答。知即是心(指其體也)此一言最親最的。餘字余說皆疏。如雲非性非相能言能語等是體。緣慮動用等是心。即何異他之所問也。以此而推。水之名體。名唯一字。余皆義用。濕之一字。貫于清濁等萬用萬義之中。心之名體亦然。知之一字。亦貫于貪瞋慈忍善惡苦樂萬用萬義之處。直須悟得。水是名。不是水。濕是水。不是名。即清濁凝流。無義不通也。以例心是名。不是心。知是心。不是名。即真妄善惡。無義不通也。空宗相宗。為對初學及淺機。恐隨言生執故。但標名而遮其非。唯廣義用而引其意。性宗為對久學及上根。令忘言認體故。一言直示(達磨云。指一言以直示。即是知字一
【現代漢語翻譯】 現代漢語譯本： 大。不過是四種事物（四物：指地、水、火、風四大元素）。如《大智度論》所說，地、水、火、風是這四種事物的名稱，堅硬、潮濕、溫暖、流動是這四種事物的本體。現在先說水。假設有人問：『常常聽說澄清它就清澈，攪渾它就渾濁，築堤攔住它就停止，決堤放開它就流動，而且能夠灌溉萬物，洗滌各種污穢，這是什麼東西？』（這是舉出水的功能、作用來提問）回答說：『是水。』（這是舉出名稱來回答）愚笨的人認為知道名稱就理解了，聰明的人應該進一步問：『什麼是水？』（這是追問水的本體）回答說：『潮濕就是水。』（這是直接指出水的本體） 佛法也是這樣。假設有人問：『常常聽各種經典說，迷惑它就污濁，覺悟它就清凈，放縱它就成為凡夫，修行它就成為聖人，能夠產生世間和出世間的一切諸法，這是什麼東西？』（這是舉出心的功能、作用來提問）回答說：『是心。』（這是舉出名稱來回答）愚笨的人認為知道名稱就認識了，聰明的人應該進一步問：『什麼是心？』（這是追問心的本體）回答說：『知覺就是心。』（這是直接指出心的本體） 這一句話最親切、最直接。其餘的文字、其餘的說法都比較疏遠。比如說什麼『非自性、非表相，能言能語』等是本體，『緣慮動用』等是心，這和別人所問的有什麼不同呢？由此推論，水的名稱和本體，名稱只有一個字，其餘都是功能作用。『濕』這一個字，貫穿于清澈、渾濁等萬種作用、萬種意義之中。心的名稱和本體也是這樣。『知』這一個字，也貫穿于貪婪、嗔恨、慈悲、忍耐、善良、邪惡、痛苦、快樂等萬種作用、萬種意義之處。必須直接領悟到，『水』是名稱，不是水，『濕』才是水，不是名稱，那麼清澈、渾濁、凝結、流動，沒有哪種意義不通達。以此類推，『心』是名稱，不是心，『知』才是心，不是名稱，那麼真實、虛妄、善良、邪惡，沒有哪種意義不通達。空宗、相宗，是爲了針對初學者和淺根機的人，恐怕他們隨著言語產生執著，所以只標明名稱而遮蔽它的非本質，只廣泛闡述功能作用而引導他們的意念。性宗是爲了針對久學的人和上等根器的人，讓他們忘記言語而認識本體，所以用一句話直接指示（達摩（Bodhidharma）說：『用一句話直接指示』，就是指『知』這個字）。
【English Translation】 English version: Great. But it's just four elements (四物: refers to the four great elements of earth, water, fire, and wind). As the Mahaprajnaparamita Shastra says, earth, water, fire, and wind are the names of these four elements, while hardness, wetness, warmth, and motion are their substance. Now, let's talk about water. Suppose someone asks: 'I often hear that when it's clarified, it becomes clear; when it's mixed, it becomes turbid; when it's dammed, it stops; when it's released, it flows; and it can irrigate all things and wash away all impurities. What is this?' (This is asking by citing the function and use of water.) The answer is: 'It's water.' (This is answering by citing the name.) A foolish person thinks they understand by knowing the name, but a wise person should further ask: 'What is water?' (This is inquiring about the substance of water.) The answer is: 'Wetness is water.' (This is directly pointing to the substance of water.) The Buddhadharma is also like this. Suppose someone asks: 'I often hear in various sutras that when one is deluded about it, it becomes defiled; when one is enlightened to it, it becomes pure; when one indulges in it, one becomes a common person; when one cultivates it, one becomes a sage; and it can generate all dharmas of the mundane and supramundane worlds. What is this?' (This is asking by citing the function and use of mind.) The answer is: 'It's mind.' (This is answering by citing the name.) A foolish person thinks they recognize it by knowing the name, but a wise person should further ask: 'What is mind?' (This is inquiring about the substance of mind.) The answer is: 'Awareness is mind.' (This is directly pointing to the substance of mind.) This one sentence is the most intimate and direct. The other words and other explanations are all more distant. For example, saying that 'it's neither self-nature nor appearance, it can speak and talk' is the substance, and 'conceptual thought and activity' is the mind, what difference is there from what others ask? From this reasoning, the name and substance of water, the name is only one word, and the rest are all functions and uses. The one word 'wetness' permeates all the myriad functions and myriad meanings such as clarity and turbidity, congealing and flowing. The name and substance of mind are also like this. The one word 'awareness' also permeates all the myriad functions and myriad meanings such as greed, hatred, compassion, patience, goodness, evil, suffering, and joy. One must directly realize that 'water' is the name, not water; 'wetness' is water, not the name, then clarity, turbidity, congealing, and flowing, there is no meaning that is not understood. By analogy, 'mind' is the name, not mind; 'awareness' is mind, not the name, then truth, falsehood, goodness, and evil, there is no meaning that is not understood. The Emptiness school (空宗) and the Characteristics school (相宗) are for beginners and those with shallow faculties, fearing that they will become attached to words, so they only mark the name and obscure its non-essence, only broadly explain the functions and uses and guide their thoughts. The Nature school (性宗) is for those who have studied for a long time and those with superior faculties, so that they forget words and recognize the substance, so they directly indicate with one sentence (Bodhidharma (達磨) said: 'Directly indicate with one sentence', which refers to the word 'awareness').
言。若言即心是佛。此乃四言矣)若領解不謬。親照靈知之性。方于體上照察義用。故無不通矣。八二諦三諦異者。空宗唯二諦。性宗攝一切性相及自體。總為三諦。以緣起色等諸法為俗諦。緣無自性。諸法即空為真諦。一真心體。非空非色。能空能色。為中道第一義諦。九三性空有異。空宗說有。即遍計依他。空。即圓成。性宗即三法皆具空有之義。遍計。即情有理無。依他。即相有性無。圓成。即情無理有。十佛德空有異。空宗說。佛以空為德。無有少法。是名菩提。性宗一切諸佛自體。皆有常樂我凈。十身十智。相好無盡。性自本有。不待機緣。十異歷然二門奐矣。故須先約三種佛教。證三宗禪心。然後禪教雙亡。佛心俱寂。俱寂則唸唸皆佛。無一念而非佛心。雙亡。即句句皆禪。無一句而非禪教。如此則自然聞泯絕無寄之說。知是破我執情。聞息妄修心之言。知是斷我習氣。執情破而真性顯。即泯絕是顯性之宗。習氣盡而佛道成。即修心是成佛之行。頓漸互顯。空有相成。若能如是圓通。則為他人說。無非妙方。聞他人說。無非妙藥。藥之與病。只在執之與通。故先德云。執則字字瘡疣。通則文文妙藥。如上依教依宗。撮略和會。挑抉宗旨之本末。開析法義之差殊。校量頓漸之異同。融即真妄之和合。對會遮
表之回互。褒貶權實之淺深。可謂卷教海之波瀾。湛然掌內。簇義天之星象。奐若目前。則頓釋群疑。豁然妙旨。若心外立法立境。起斗諍之端倪。識上變我變人。為勝負之由漸。遂乃立空破有。賓有非空。崇教毀禪。宗禪斥教。權實兩道。常為障礙之因。性相二宗。永作怨仇之見。皆為智燈焰短。心鏡光昏。終不能入無諍之門。履一實之道矣。
宗鏡錄卷第三十四
丁未歲高麗國分司大藏都監奉敕雕造 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第三十五
慧日永明寺主智覺禪師延壽集
夫說此法門。是無始終說。不定方所。亦無時分。以無時之時。理無間斷。無處之處。說遍十方故。一切佛。法爾皆于無盡世界。常轉如是無盡法輪。令諸眾生反本還原。窮未來際。無有休息。華嚴疏云。夫心冥至道。則渾一古今。法界無生。本亡時分。故經頌云。諸佛得菩提。實不計于日。又云。此圓教法門。以會緣入實體者有二。一以本收末。以諸聖教從真流故。不異於真。二會相顯性。謂彼一切差別教法。從緣無性。即是真如。是故虛相本盡。真性本現。如來言說。皆順於如。故金剛三昧經云。如我說者。義語非文。眾生說者。文語非義。又理事無礙體者。謂
一切教法。雖舉體即真。不礙十二分等事相宛然顯現。雖真如舉體為一切。不礙一味湛然平等。夫一乘三乘。一性五性。就機則三約法則一。新熏則五。本有無二。若入理雙拂。則三一兩亡。若約佛化儀。則能三能一。是故競執是非。達無違諍。大集五部雖異。不離法界本原。涅槃各說身因。佛許無非正說。此宗鏡機。是圓教攝。則圓根所對。大小俱含。故先德云。教海宏深。包含無外。色空交映。德用重重。語其橫收。五教乃至人天。總無不包。方顯深廣。其猶百川不攝大海。大海必攝百川。雖攝百川。同一鹹味。故隨一滴迥異百川。前之四教不攝於圓。圓必攝四。雖攝於四。圓以貫之。故十善五戒。亦圓教攝。今依宗鏡。若約教唯依一心而說。則何教非心。何心非教。諸經通辯。皆以一心真法界為體。如來所說十二分教。親從大悲心中之所流出。大悲心從后得智。后得智從根本智。根本智從清凈法界流出。即是本原。更無所從。無有法離於法界而有。華嚴經頌云。未曾有一法。得離於法性。即一切眾生迷悟本。若不迷此。即不成迷。以無顛倒執著輪迴生死故。若不悟此即不成悟。以無如法修行證窮果故。所以真如一心。為迷悟依。夫立教之本。無出意言。以意詮量。從言開演。故基師云。至理澄寂。是非之論息言
【現代漢語翻譯】 現代漢語譯本 一切教法，雖然整體就是真如（Tathata，佛教術語，指宇宙萬物的本體），不妨礙十二分教（Dvadasanga-buddhavacana，佛經的十二種分類）等事相宛然顯現。雖然真如整體就是一切，不妨礙一味湛然平等。所謂一乘（Ekayana，唯一能使眾生解脫的教法）三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），一性五性（佛教關於眾生根性的分類），就眾生的根機來說有三種，就法則來說是一種。新熏是五性，本有是無二。如果從理上來說，應該全部否定，那麼三和一都消失了。如果從佛的教化方式來說，就能三能一。所以爭執是非，通達了就沒有違背和爭論。大集經（Mahasamgraha Sutra）的五部雖然不同，不離開法界（Dharmadhatu，諸法總相）的本源。涅槃經（Nirvana Sutra）各自講述佛身和成佛的原因，佛允許這些說法沒有不是正當的。這個宗鏡的機用，是圓教（Perfect Teaching）所包含的，那麼就是圓滿根性所對應的，大小乘都包含在內。所以前代的賢者說，教法的海洋宏大深遠，包含一切沒有遺漏。色和空交相輝映，功德和作用重重疊疊。說它的橫向收攝，五教乃至人天，總沒有不包含的，才顯得深廣。這就像百川不能收攝大海，大海必定收攝百川。雖然收攝百川，都是同一種鹹味。所以哪怕一滴水也和百川迥然不同。之前的四教不能收攝圓教，圓教必定收攝四教。雖然收攝四教，圓教用圓融的道理貫穿它們。所以十善五戒，也是圓教所包含的。現在依據宗鏡，如果從教義上來說，只是依據一心而說，那麼什麼教義不是心呢？什麼心不是教義呢？各種經典普遍辯論，都以一心真法界為本體。如來說的十二分教，親身從大悲心中流出。大悲心從后得智（智證差別事相之智），后得智從根本智（智證真如平等之智），根本智從清凈法界流出，這就是本源，再也沒有什麼可以追溯的了。沒有任何法可以離開法界而存在。《華嚴經》（Avatamsaka Sutra）的偈頌說：『未曾有一法，得離於法性。』一切眾生的迷惑和覺悟都以此為根本。如果不迷惑這個，就不會有迷惑，因為沒有顛倒執著輪迴生死。如果不覺悟這個，就不會有覺悟，因為沒有如法修行證得究竟的果位。所以真如一心，是迷惑和覺悟的依據。建立教義的根本，沒有超出意和言。用意來衡量，從言語來開演。所以基師說：『至理澄寂，是非的爭論止息。』
【English Translation】 English version All teachings, although their entirety is True Thusness (Tathata, the ultimate reality), do not hinder the distinct manifestation of the twelve divisions of scriptures (Dvadasanga-buddhavacana). Although True Thusness is the entirety of everything, it does not hinder the uniform, serene, and equal nature. The One Vehicle (Ekayana, the single path to liberation) and the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), the One Nature and the Five Natures (classifications of beings' inherent capacities), are threefold in terms of beings' capacities but one in terms of the Dharma. Newly acquired is fivefold, while inherently there is no duality. If one enters the principle and negates both, then the three and the one both vanish. If one considers the Buddha's teaching methods, then one can be three and can be one. Therefore, clinging to right and wrong, one attains non-opposition and non-contention. The five sections of the Mahasamgraha Sutra, though different, do not depart from the original source of the Dharmadhatu (the realm of all phenomena). The Nirvana Sutras each speak of the body and causes of Buddhahood, and the Buddha allows that none of these are incorrect teachings. The function of this Mirror of the Doctrine is encompassed by the Perfect Teaching, and thus it corresponds to perfect faculties, containing both the Great and Small Vehicles. Therefore, a former sage said, 'The ocean of teachings is vast and profound, encompassing everything without exception. Form and emptiness reflect each other, and virtues and functions overlap. Speaking of its horizontal inclusion, the Five Teachings, even humans and devas, are all included without exception.' This reveals its depth and breadth. It is like a hundred rivers not encompassing the great ocean, but the great ocean necessarily encompassing the hundred rivers. Though it encompasses the hundred rivers, it is all of the same salty taste. Therefore, even a single drop is vastly different from the hundred rivers. The previous four teachings do not encompass the Perfect Teaching, but the Perfect Teaching necessarily encompasses the four. Though it encompasses the four, the Perfect Teaching permeates them. Therefore, the ten good deeds and five precepts are also encompassed by the Perfect Teaching. Now, according to the Mirror of the Doctrine, if we speak of teachings based solely on the One Mind, then what teaching is not the Mind? What Mind is not the teaching? The various sutras universally discuss and take the One Mind, True Dharmadhatu as their essence. The twelve divisions of teachings spoken by the Tathagata (another name for Buddha) flow directly from the heart of Great Compassion. The heart of Great Compassion comes from subsequent wisdom (wisdom of differentiating phenomena), subsequent wisdom comes from fundamental wisdom (wisdom of the equality of True Thusness), and fundamental wisdom flows from the pure Dharmadhatu. This is the original source, and there is nothing further to trace. No Dharma exists apart from the Dharmadhatu. The verse in the Avatamsaka Sutra says, 'Never has there been a single Dharma that can be separated from the Dharma-nature.' The delusion and enlightenment of all sentient beings are rooted in this. If one is not deluded about this, then there will be no delusion, because there is no inverted clinging to the cycle of birth and death. If one does not awaken to this, then there will be no enlightenment, because there is no practice according to the Dharma to attain the ultimate fruit. Therefore, True Thusness, the One Mind, is the basis for delusion and enlightenment. The foundation for establishing teachings does not go beyond intention and speech. It is measured by intention and unfolded from speech. Therefore, Master Ji said, 'Ultimate truth is clear and still, and the debate of right and wrong ceases.'
。般若幽玄。一異之情絕慮。息情慮故。非識非心。絕言論故。非聲非說。法非聲說。說遍塵沙。理無識心。心該法界。心該法界。斯乃非心作心。說遍塵沙。此亦無說為說。非心作心。心開二種。無說為說。說乃兩門。心開二種者。一心生滅門。二心真如門。釋生滅門者。只如三界循環斯皆妄識。四生盤泊。並是惑心。榮辱迅譬石光。古今駛過拍鞠。此則生滅門也。釋真如門者。只如摩羅凈識。湛若太虛。佛性明珠。皎同朗月。隱顯雖異。膚內更明。染凈緣分。法身澄止。此則真如門也。言說乃兩門者。一大機受法。則教說滿乘。二小聖聞思。則藏開半字。神鍇和尚云。教起所由者。如來一代說法。欲令眾生悟佛知見。佛知見者。所謂平等真心。諸法無二。無二之法。即是實性。實性之體。離有離無。不生不滅。理自恒真。不由觀智所顯。道常顯露。實無翳障。平等真心者。若法相宗。真即是智。將智證真。三乘無別。即是真家之心。依主釋也。若法性宗。真即是心。體同名別。真心即平等。持業釋也。故經云。泥洹真法寶。眾生從種種門。入。種種之門。是能通所通唯一道。又云。經說門不同。或文字為門。大品經明四十二字門是也。或觀行為門。釋論明菩薩修三三昧緣諸法實相是也。或智慧為門。法華經云。其
【現代漢語翻譯】 現代漢語譯本 般若的幽深玄妙之處，在於斷絕了一異的分別心。息滅情慮的緣故，它既不是識，也不是心。斷絕言論的緣故，它既不是聲音，也不是言說。法並非聲音和言說所能表達，但言說卻遍及塵沙。真理沒有識心，心卻涵蓋整個法界。心涵蓋整個法界，這便是非心而作心。言說遍及塵沙，這也就是無說而為說。非心而作心，心開啟兩種門徑。無說而為說，言說開啟兩種門徑。心開啟兩種門徑，一是心生滅門，二是心真如門。解釋生滅門，就像三界循環，這都是虛妄的意識。四生輪迴，都是迷惑的心。榮辱迅速如石火，古今飛逝如拍球。這就是生滅門。解釋真如門，就像摩羅（Māra，魔羅，障礙）清凈的意識，湛然如太虛。佛性明珠，皎潔如同朗月。隱沒和顯現雖然不同，內在卻更加明亮。染污和清凈的因緣，法身澄澈止息。這就是真如門。言說開啟兩種門徑，一是大根器的人接受佛法，那麼教說就充滿整個大乘。二是小乘聖人聽聞和思考，那麼藏教就開啟一半的文字。神鍇和尚說，教法興起的緣由是，如來一代的說法，想要讓眾生領悟佛的知見。佛的知見，就是所謂的平等真心，諸法沒有二致。沒有二致的法，就是實性。實性的本體，遠離有和無，不生不滅，真理自然恒常，不是通過觀智所能顯現的。道常顯露，實際上沒有遮蔽和障礙。平等真心，如果從法相宗的角度來看，真就是智，用智來證真，三乘沒有區別，這就是真家的心，是依主釋。如果從法性宗的角度來看，真就是心，本體相同而名稱不同，真心就是平等，是持業釋。所以經中說，『涅槃（Nirvana）是真正的法寶，眾生從種種門徑進入。』種種的門徑，是能通和所通的唯一道路。又說，『經書所說的門徑不同，或者以文字為門徑』，《大品經》（Mahāprajñāpāramitā Sūtra）中說明了四十二字門就是如此。『或者以觀行為門徑』，《釋論》中說明菩薩修習三種三昧（Samādhi，三摩地，禪定），緣于諸法實相就是如此。『或者以智慧為門徑』，《法華經》（Lotus Sūtra）中說，
【English Translation】 English version The profound mystery of Prajna (般若, Wisdom) lies in severing the feelings of difference and sameness. Because of ceasing emotional thoughts, it is neither consciousness nor mind. Because of cutting off speech and debate, it is neither sound nor speech. The Dharma (法, Law) is not something that sound and speech can express, yet speech pervades countless sands. Truth has no conscious mind, yet the mind encompasses the entire Dharma realm. The mind encompasses the entire Dharma realm; this is acting with the mind without a mind. Speech pervades countless sands; this is speaking without speaking. Acting with the mind without a mind, the mind opens two paths. Speaking without speaking, speech opens two gates. The mind opens two paths: one is the gate of the mind's arising and ceasing, and the other is the gate of the mind's Suchness (真如, True Thusness). Explaining the gate of arising and ceasing, just like the cycle of the Three Realms (三界, Triloka), all of this is false consciousness. The four births (四生, Four kinds of birth) revolve, all of which are deluded minds. Honor and disgrace are as swift as a spark from a stone, and the past and present rush by like a ball being struck. This is the gate of arising and ceasing. Explaining the gate of Suchness, just like the pure consciousness of Māra (摩羅, the obstructing demon), it is serene like the great void. The pearl of Buddha-nature (佛性, Buddhatā), is as bright as the clear moon. Although concealment and manifestation are different, the inner nature is even brighter. The conditions of defilement and purity, the Dharma body (法身, Dharmakāya) is clear and still. This is the gate of Suchness. Speech opens two gates: one is that those with great capacity receive the Dharma, then the teachings fill the entire Mahayana (大乘, Great Vehicle). The second is that Sravakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas) hear and contemplate, then the Tripitaka (藏, Three Baskets) opens half of the words. The Venerable Shenkai said, 'The reason why the teachings arise is that the Tathagata (如來, Thus Come One) speaks for a lifetime, wanting to enable sentient beings to awaken to the Buddha's knowledge and vision. The Buddha's knowledge and vision is the so-called equal and true mind, all dharmas are without duality. The dharma without duality is reality. The substance of reality is apart from existence and non-existence, neither arising nor ceasing, the truth is naturally constant, not manifested by contemplative wisdom. The Tao is always revealed, and there is actually no obscuration or hindrance.' The equal and true mind, if viewed from the perspective of the Dharmalaksana school (法相宗, Consciousness-only School), truth is wisdom, using wisdom to prove truth, the three vehicles are no different, this is the mind of the true family, which is a dependent possessive compound. If viewed from the perspective of the Dharmata school (法性宗, Essence-Nature School), truth is the mind, the substance is the same but the name is different, the true mind is equality, which is an appositional compound. Therefore, the sutra says, 'Nirvana (泥洹, extinction) is the true treasure of the Dharma, sentient beings enter from various gates.' The various gates are the only path that can be passed through. It also says, 'The gates spoken of in the sutras are different, or use words as the gate,' the Mahaprajnaparamita Sutra (大品經, Great Perfection of Wisdom Sutra) explains that the forty-two letter gates are like this. 'Or use contemplation as the gate,' the Shastra (釋論, Treatise) explains that Bodhisattvas (菩薩, Enlightenment Being) cultivate three Samadhis (三昧, concentration), which are related to the reality of all dharmas. 'Or use wisdom as the gate,' the Lotus Sutra (法華經, Lotus Sutra) says,
智慧門難解難入是也。或理為門。大品經云。明無生法。無來無去。即是佛也。依教門通觀。依觀門通智。依智門通理。理為門。復通何處。教觀智等諸門。悉依于理。能依是門。所依何得非門。雖無所通。究竟遍通。是妙門也。則眾妙之門。一真心之所依也。華嚴經云。譬如日出先照高山。日譬于佛。光譬說教。日即無緣之慈。非出而出。隨眾機之所扣。非照而照。說華嚴如高山。說方等如食時。說般若如禺中。說法華如正中。說涅槃如平地。若菩薩大人。蒙般若光。諸法之用。二乘之人。既無此用。譬如七日嬰兒。若視日輪。令眼失光。以無明全在。喪一切智明故。外道闇證。譬如夜遊。以未承正教之照故。菩薩利他。譬如日中。作務施運役之功。然平地高山。同承日照。小根大器。咸稟教光。約能照則無淺深。對所照自分前後。如大車等賜。一雨普沾。道絕始終。理無偏黨。若得宗鏡一乘之光。平等大慧。自他兼利。更無差別。故大涅槃經云。譬如有人。以新毒藥涂大鼓。于眾中擊令出聲。雖無心欲聞。若有聞者。遠近皆死。唯除一人不橫死者。謂一闡提。才聞即能破無明惑。名為近死。聞未即益。作後世因。名為遠死。止觀釋云。一切眾生心性正因。譬之如乳。聞了因法。名為置毒。正因不斷。如乳四微。五
【現代漢語翻譯】 智慧之門難以理解和進入。或者說，『理』（Dharma, 真理）就是門。《大品經》（Mahaprajnaparamita Sutra）中說：『明白無生之法，無來無去，就是佛。』依據教門通達觀行，依據觀門通達智慧，依據智慧門通達真理。真理是門，又通向何處呢？教、觀、智等諸門，都依據于真理。能依據的是門，所依據的怎麼能不是門呢？雖然沒有所通之處，但究竟是普遍通達的，這就是妙門。那麼，眾妙之門，就是一心真心的所依之處。《華嚴經》（Avatamsaka Sutra）中說：『譬如太陽出來先照耀高山。』太陽比喻佛，光比喻所說的教法。太陽就是無緣大慈，不是出於有意而出，而是隨著眾生的根機而應現；不是出於有意而照，而是自然照耀。說《華嚴經》如同高山，說《方等經》如同吃飯時，說《般若經》如同中午，說《法華經》如同正午，說《涅槃經》如同平地。如果菩薩大人，蒙受般若之光，就能運用諸法。二乘之人，既然沒有這種運用，譬如七日大的嬰兒，如果看太陽，就會讓眼睛失去光明，因為無明完全存在，喪失一切智的光明。外道暗中證悟，譬如夜遊，因為沒有承受正教的照耀。菩薩利益他人，譬如在太陽下，從事勞作和施捨的功德。然而，平地和高山，同樣承受太陽的照耀；小根器和大根器，都接受教法的光明。就太陽能照耀來說，沒有深淺之分；就所照耀的對象來說，各有先後之別。如同大車等的賞賜，一場雨普遍沾濕。道超越始終，真理沒有偏袒。如果得到宗鏡一乘的光明，平等大慧，自利利他，更沒有差別。所以《大涅槃經》（Mahaparinirvana Sutra）中說：『譬如有人，用新毒藥塗在大鼓上，在眾人中敲擊發出聲音，雖然沒有想要聽的心，但如果有聽到的人，無論遠近都會死亡。唯獨一人不會橫死，就是一闡提（Icchantika, 斷善根者）。』才聽到就能破除無明惑，名為近死；聽到后沒有立即受益，作為後世的因，名為遠死。《止觀》（Mohe Zhiguan）中解釋說：『一切眾生的心性是正因，譬如乳；聽聞了因之法，名為置毒。正因不斷，如乳的四微。』
【English Translation】 The gate of wisdom is difficult to understand and enter. Or, 『Li』 (Dharma, Truth) is the gate. The 『Mahaprajnaparamita Sutra』 says: 『Understanding the Dharma of non-origination, without coming or going, is Buddhahood.』 Based on the gate of teachings, one attains insight through contemplation; based on the gate of contemplation, one attains wisdom; based on the gate of wisdom, one attains truth. Truth is the gate, but where does it lead? The gates of teachings, contemplation, wisdom, etc., all rely on truth. That which relies is the gate, how can that which is relied upon not be a gate? Although there is nowhere to pass through, it is ultimately universally accessible, and this is the wonderful gate. Then, the gate of all wonders is the place where the one true mind relies. The 『Avatamsaka Sutra』 says: 『It is like the sun rising and first illuminating the high mountains.』 The sun is a metaphor for the Buddha, and the light is a metaphor for the teachings spoken. The sun is unconditioned great compassion, not intentionally rising, but appearing according to the capacity of sentient beings; not intentionally shining, but naturally illuminating. Speaking of the 『Avatamsaka Sutra』 is like a high mountain, speaking of the 『Vaipulya Sutras』 is like mealtime, speaking of the 『Prajna Sutras』 is like midday, speaking of the 『Lotus Sutra』 is like noon, and speaking of the 『Nirvana Sutra』 is like flat ground. If a Bodhisattva Mahasattva receives the light of Prajna, they can utilize all Dharmas. Those of the Two Vehicles, since they do not have this utilization, are like a seven-day-old infant who, if they look at the sun, will lose the light in their eyes, because ignorance is fully present, losing the light of all wisdom. Heretics attain enlightenment in darkness, like wandering at night, because they have not received the illumination of the correct teachings. Bodhisattvas benefit others, like working and giving alms in the sun. However, flat ground and high mountains equally receive the sun's illumination; those with small capacity and those with great capacity all receive the light of the teachings. In terms of the sun's ability to illuminate, there is no difference in depth; in terms of the objects illuminated, there are differences in sequence. Like the gift of great carts, etc., one rain universally moistens. The path transcends beginning and end, and truth has no partiality. If one obtains the light of the One Vehicle of the Mirror of the Teaching, equal great wisdom, benefiting both oneself and others, there is no further difference. Therefore, the 『Mahaparinirvana Sutra』 says: 『It is like someone who coats a large drum with new poison and strikes it in a crowd, making a sound. Although there is no intention to hear it, if there are those who hear it, they will die, whether near or far. Only one person will not die an unnatural death, and that is an Icchantika (one who has severed their roots of goodness).』 Upon hearing, they can immediately break through the delusion of ignorance, called near death; hearing without immediate benefit, serving as a cause for future lives, called distant death. The 『Mohe Zhiguan』 explains: 『The mind-nature of all sentient beings is the direct cause, like milk; hearing the enabling cause Dharma is called placing poison. The direct cause is not severed, like the four subtle elements of milk.』
味雖變。四微恒存。是故毒隨四微。味味殺人。眾生心性。亦復如是。正因不壞。了因之毒。隨正奢促。處處得發。或理髮。教行證發。如辟支佛利根。根熟出無佛世。自然得悟。理髮亦爾。久植善根。今生雖不聞圓教。了因之毒任運自發。若聞華嚴日照高山即得悟者。此是教發。聞已思惟。思惟即悟。是為觀行發。若是六根凈位。進破無明。是相似證發。若見道損生。亦是證發。今依華嚴立五教。天臺立四教。乃至八教。且華嚴一心立五教。約識而論者。一如小乘教。但有六識賴耶。但得其名。二大乘始教。但得一分生滅之義。以其真理未能體通。但說凝然不作諸法。第三大乘終教。於此賴耶。得理事通體。不生滅與生滅和合。非一非異。以許真如隨緣而作諸法。以阿賴耶識所熏凈法。與能薰染法各差別。故非一。能熏所熏。但一心作無有他。故非異。始教約法相差別門說。終教約體相容門說。為第一義真心也。謂如來藏性。依此有諸趣等。第四頓教。即一切法。唯一真心。差別相盡。離言絕慮。不可說也。以一切染凈相盡。無有二法可以體會。故不可說。如凈名所顯入不二門也。第五圓教。約性海圓明法界所起。唯一法界性。起心。即具十德。
問。云何一心約就諸教。得有如是差別義耶。
答。約
【現代漢語翻譯】 現代漢語譯本 味道即使改變，地、水、火、風四微（四大元素）仍然存在。因此，毒性隨著四微，每種味道都能致人于死地。眾生的心性也是如此。正因（根本佛性）不會壞滅，了因（智慧）之毒，隨著正因的增長或衰減，處處都能引發。或者從理上引發，或者從教、行、證上引發。例如辟支佛（獨覺佛）是利根之人，根機成熟后出生在沒有佛陀的時代，自然就能覺悟，從理上引發也是如此。長久以來種植善根，今生即使沒有聽聞圓滿的教法，了因之毒也會自然而然地引發。如果聽聞《華嚴經》，如同陽光照耀高山一樣立即就能覺悟的人，這是從教法上引發。聽聞之後進行思惟，思惟之後就能覺悟，這稱為觀行引發。如果是六根清凈位，進一步破除無明，這是相似證引發。如果見道位上有所損失，這也是證引發。現在依據《華嚴經》建立五教，天臺宗建立四教，乃至八教。且說《華嚴經》一心建立五教，從識的角度來論述：第一是小乘教，只有六識和阿賴耶識，但只是有名而已。第二是大乘始教，只得到一部分生滅的意義，因為其真理未能完全通達，只是說凝然不動，不造作諸法。第三是大乘終教，對於阿賴耶識，得到理事通達的本體，不生滅與生滅和合，非一非異。因為允許真如隨著因緣而造作諸法。以阿賴耶識所熏習的清凈法，與能熏習的染污法各有差別，所以說非一。能熏習和所熏習，只是一心所造作，沒有其他的，所以說非異。始教是從法相差別門來說，終教是從體相容門來說，是第一義真心，也就是如來藏性，依靠它才有諸趣等等。第四是頓教，即一切法，唯一真心，差別相完全消失，離開言語，斷絕思慮，不可說。因為一切染污和清凈的相都消失了，沒有兩種法可以體會，所以不可說。如同《維摩詰經》所顯示的進入不二法門。第五是圓教，從性海圓明法界所生起，唯一法界性，一起心動念，就具足十種功德。
問：為什麼一心就諸教來說，會有如此的差別意義呢？
答：約
【English Translation】 English version Even if the taste changes, the four elements (earth, water, fire, and wind) always remain. Therefore, poison follows the four elements, and every taste can kill. The mind-nature of sentient beings is also like this. The direct cause (fundamental Buddha-nature) will not be destroyed, and the poison of the enabling cause (wisdom), depending on the increase or decrease of the direct cause, can be triggered everywhere. It can be triggered from the principle, or from teaching, practice, and realization. For example, Pratyekabuddhas (Solitary Buddhas) are those with sharp faculties. When their faculties mature and they are born in an age without a Buddha, they can naturally awaken, which is triggered from the principle. It is also like this for triggering from the principle. Having planted good roots for a long time, even if they have not heard the perfect teaching in this life, the poison of the enabling cause will naturally be triggered. If those who hear the Avatamsaka Sutra and immediately awaken like the sun shining on a high mountain, this is triggered from the teaching. After hearing, they contemplate, and after contemplating, they awaken, which is called triggering from contemplation and practice. If it is the position of the purity of the six senses, further breaking through ignorance, this is triggering from similar realization. If there is loss in the stage of seeing the path, this is also triggering from realization. Now, based on the Avatamsaka Sutra, five teachings are established, and the Tiantai school establishes four teachings, and even eight teachings. Moreover, the Avatamsaka Sutra establishes five teachings based on one mind, discussing from the perspective of consciousness: First is the Hinayana teaching, which only has the six consciousnesses and the Alaya consciousness, but only in name. Second is the beginning teaching of Mahayana, which only obtains a portion of the meaning of arising and ceasing, because its truth has not been fully understood, it only speaks of being still and unmoving, not creating all dharmas. Third is the final teaching of Mahayana, which obtains the principle and phenomena of the Alaya consciousness, non-arising and non-ceasing harmonizing with arising and ceasing, neither one nor different. Because it allows the Thusness to create all dharmas according to conditions. The pure dharmas cultivated by the Alaya consciousness are different from the defiled dharmas that can be cultivated, so it is said to be not one. The cultivator and the cultivated are only created by one mind, there is nothing else, so it is said to be not different. The beginning teaching speaks from the perspective of the difference of dharma characteristics, and the final teaching speaks from the perspective of the integration of essence and characteristics, which is the true mind of the first meaning, that is, the Tathagatagarbha-nature, upon which there are all realms and so on.
Question: Why does one mind have such different meanings in relation to the teachings?
Answer: About
法通收。由此甚深所起一心。具五義門。隨以一行攝化眾生。一小乘。攝義從名門。二始教。攝理從事門。三終教。理事無礙門。四頓教事盡理顯門。五圓教。性海具德門。五義相顯。唯一心轉。秘密義記云。佛子。善聽。譬如暗家寶。人不知故。無燈明故。于彼𢴤觸誤。謂為蛇所毒。由誤故。毒氣入身。其身膀脹。受種種苦。智者見已。即將燈明。示以利寶。其所螫人即見此寶。身內毒氣即能除愈。以得此寶故。飛行無礙。見人恭敬。諸惡者。皆以慈心相向。噁心消滅。由無怨仇故得無所畏。無所畏故。安隱快樂。行者亦爾。由不知法性家內實德寶故。為八萬四千塵勞。由知親近善友聞法故。返塵勞垢。為八萬四千道品法。除自然執。又知因緣空。又知佛性常住。又知言語道亡。心行處滅。又開悟法界緣起。由是一切諸法。從一地不至一地。會是凈心中。是故諸煩惱及諸凈心。不從他方來。一手反覆耳。智者不須疑也。又前所譬。暗家實寶。即是顯清凈法門。為對治染法。對治有五。一者小乘教。即對治外道。不依。因緣。起自然執。二初教。即對治小乘。由於因緣。有執。已前總名有為緣起。三者終教。即對治初教。一切諸法無常苦空無我。執。此名無為緣起。由真如隨緣。名為無為緣起。四者頓教。即對治終教
【現代漢語翻譯】 現代漢語譯本： 法通收（Fatong 收，人名）。由此甚深（shen shen，非常深奧）所起一心，具五義門（wu yi men，五種意義的途徑或方法）：隨以一行（yi xing，一種修行方法）攝化眾生。一、小乘（Xiao cheng，佛教的一個主要分支）。攝義從名門（she yi cong ming men，通過名稱來理解意義的途徑）。二、始教（Shi jiao，佛教教義的初始階段）。攝理從事門（she li cong shi men，通過實踐來理解真理的途徑）。三、終教（Zhong jiao，佛教教義的最終階段）。理事無礙門（li shi wu ai men，真理與實踐之間沒有障礙的途徑）。四、頓教（Dun jiao，佛教中強調頓悟的教派）。事盡理顯門（shi jin li xian men，當所有行為都停止時，真理就會顯現的途徑）。五、圓教（Yuan jiao，佛教中最圓滿的教義）。性海具德門（xing hai ju de men，自性之海具備所有美德的途徑）。五義相顯，唯一心轉（wei yi xin zhuan，五種意義相互彰顯，都源於一心）。 秘密義記（Mi mi yi ji，秘密意義的記錄）云：『佛子（Fo zi，佛陀的弟子），善聽。譬如暗家寶（an jia bao，黑暗房間里的寶藏），人不知故，無燈明故，于彼𢴤觸誤，謂為蛇所毒。由誤故，毒氣入身，其身膀脹，受種種苦。智者見已，即將燈明，示以利寶。其所螫人即見此寶，身內毒氣即能除愈。以得此寶故，飛行無礙，見人恭敬，諸惡者，皆以慈心相向，噁心消滅。由無怨仇故得無所畏。無所畏故，安隱快樂。行者亦爾，由不知法性家內實德寶故，為八萬四千塵勞（ba wan si qian chen lao，無數的煩惱）。由知親近善友聞法故，返塵勞垢，為八萬四千道品法（ba wan si qian dao pin fa，通往覺悟的八萬四千種方法）。除自然執（chu zi ran zhi，去除對事物自性的執著）。又知因緣空（yin yuan kong，因緣是空性的）。又知佛性常住（Fo xing chang zhu，佛性是永恒存在的）。又知言語道亡，心行處滅（yan yu dao wang, xin xing chu mie，語言的道路消失，思想行為的場所滅絕）。又開悟法界緣起（fa jie yuan qi，開悟到法界的緣起）。由是一切諸法，從一地不至一地，會是凈心中。是故諸煩惱及諸凈心，不從他方來，一手反覆耳。智者不須疑也。』 又前所譬，暗家實寶，即是顯清凈法門（xian qing jing fa men，顯現清凈的法門），為對治染法（dui zhi ran fa，爲了對治污染的法）。對治有五：一者小乘教，即對治外道（wai dao，非佛教的宗教或哲學），不依因緣，起自然執。二初教，即對治小乘，由於因緣，有執。已前總名有為緣起（you wei yuan qi，有條件的起源）。三者終教，即對治初教，一切諸法無常苦空無我（wu chang ku kong wu wo，一切事物都是無常的、痛苦的、空虛的、無我的）執。此名無為緣起（wu wei yuan qi，無條件的起源）。由真如隨緣（zhen ru sui yuan，真如隨著條件而變化），名為無為緣起。四者頓教，即對治終教。
【English Translation】 English version: Fatong received. From this profound (shen shen) single-mindedness arises, possessing five aspects of entry (wu yi men): accordingly, using one practice (yi xing) to gather and transform sentient beings. First, the Hinayana (Xiao cheng, a major branch of Buddhism). Gathering meaning from the gate of names (she yi cong ming men). Second, the Initial Teaching (Shi jiao, the initial stage of Buddhist teachings). Gathering principle from the gate of practice (she li cong shi men). Third, the Final Teaching (Zhong jiao, the final stage of Buddhist teachings). The gate of unobstructed principle and practice (li shi wu ai men). Fourth, the Sudden Teaching (Dun jiao, a school of Buddhism emphasizing sudden enlightenment). The gate where practice ceases and principle manifests (shi jin li xian men). Fifth, the Perfect Teaching (Yuan jiao, the most complete Buddhist teachings). The gate of the nature-sea possessing virtues (xing hai ju de men). The five aspects manifest each other, solely the one mind turns (wei yi xin zhuan). The Secret Meaning Record (Mi mi yi ji) says: 'Disciples of the Buddha (Fo zi), listen well. It is like a treasure in a dark house (an jia bao), people do not know it, and there is no lamp, so they mistakenly touch it and think they have been poisoned by a snake. Because of this mistake, the poison enters the body, which becomes swollen and suffers all kinds of pain. A wise person sees this and immediately brings a lamp to show the precious treasure. The person who was stung sees the treasure, and the poison inside the body is immediately removed and healed. Because of obtaining this treasure, they can fly without obstruction, see people with respect, and all evil people treat them with kindness, and evil thoughts disappear. Because there is no hatred, they obtain fearlessness. Because of fearlessness, they are peaceful and happy. Practitioners are also like this, because they do not know the real treasure of virtue within the nature of Dharma, they are subject to eighty-four thousand defilements (ba wan si qian chen lao). Because they know to be close to good friends and hear the Dharma, they turn the defilements into eighty-four thousand paths of practice (ba wan si qian dao pin fa). They remove the attachment to inherent existence (chu zi ran zhi). They also know that conditions are empty (yin yuan kong). They also know that Buddha-nature is eternal (Fo xing chang zhu). They also know that the path of language ceases, and the place of mental activity is extinguished (yan yu dao wang, xin xing chu mie). They also awaken to the dependent origination of the Dharma-realm (fa jie yuan qi). Therefore, all dharmas, from one ground not reaching another ground, meet in the pure mind. Therefore, all afflictions and pure minds do not come from elsewhere, it is just a flip of the hand. The wise should not doubt this.' Furthermore, the previous analogy of the real treasure in the dark house is the manifestation of the pure Dharma gate (xian qing jing fa men), to counteract defiled dharmas (dui zhi ran fa). There are five counteractions: First, the Hinayana teaching, which counteracts external paths (wai dao, non-Buddhist religions or philosophies), which do not rely on conditions and give rise to attachment to inherent existence. Second, the Initial Teaching, which counteracts the Hinayana, which has attachment due to conditions. All of the above is generally called conditioned origination (you wei yuan qi). Third, the Final Teaching, which counteracts the Initial Teaching, which is attached to the idea that all dharmas are impermanent, suffering, empty, and without self (wu chang ku kong wu wo). This is called unconditioned origination (wu wei yuan qi). Because True Suchness follows conditions (zhen ru sui yuan), it is called unconditioned origination. Fourth, the Sudden Teaching, which counteracts the Final Teaching.
。唸唸紛紛。起有言說。即自體緣起。窮源儘性。一念不生。故為自體。五者圓教。即對治頓教。寂默言說。心行處滅。一切歸寂源。不能一即一切。一切即一自在等。此法界緣起。動靜具足。故名性起。圓融無礙。取捨都盡。即三毒即佛故。若小乘雖隨起對治。唯知第六識。不知由心有諸法故。言心者。即八識心王。又小乘不知常樂我凈心。萬法主故。不可得故。如虛空故不可治。雖有如是法。以不知所因故。不知由心有萬法故。不覺心源故。唯取小果。皆滅色取空。若不滅色取空。知色即是空。即得入初教。次初教人。如上諸次第所起法。皆言識變有。識外不有。識者。即第八識。約識性亦不可得。才證此心。即知諸法因緣生。緣生無自性。雖證此法。猶有剎那生滅。故名有為。證凝然真如故。次終教人云。一切諸法不出一心。是一心。譬如大海濕性。依一心。所有諸法。如大海波瀾。雖攝波入水。而不滅波浪。雖波瀾紛紛起。而不減寂水。如是雖攝萬境入一心。而不減萬境。雖萬境紛紛起。而不減一心。何以故。一心所有故。是故真該妄末。妄達真源。性相融通。本末平等。雖自性無生。不失義果。雖不失業果。自性無生。雖得一心。不得無盡。故不得重重。故名一實諦。自此已前諸教。依漸次階位。即名漸教
【現代漢語翻譯】 現代漢語譯本：唸唸紛紛，起于言說，即是自體緣起。窮究根源，窮盡本性，一念不生，故稱為自體。第五是圓教，即對治頓教，寂靜無言，心行之處滅盡，一切歸於寂靜之源。不能一即一切，一切即一，自在等等。此法界緣起，動靜具足，故名性起，圓融無礙，取捨都盡，即三毒（貪嗔癡）即是佛。若小乘（聲聞乘）雖隨順生起對治之法，唯知第六識（意識），不知諸法由心而生，所謂心者，即八識心王（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）。又小乘不知常樂我凈之心，乃萬法之主，不可得，如虛空般不可治理。雖有如是之法，以不知其所因，不知萬法由心而生，不覺悟心之本源，故唯取小果（阿羅漢果），皆滅色取空。若不滅色取空，知色即是空，即得入初教（始教）。 其次，初教之人，如上諸次第所生起之法，皆言是識變所現，識外別無所有。所謂識者，即第八識（阿賴耶識），約識之自性亦不可得。才證悟此心，即知諸法因緣生，緣生無自性。雖證悟此法，猶有剎那生滅，故名有為。證悟凝然真如故。 其次，終教之人說，一切諸法不出一心，即是一心。譬如大海之濕性，依於一心，所有諸法，如大海之波瀾。雖攝波浪入水，而不滅波浪；雖波瀾紛紛生起，而不減寂靜之水。如是，雖攝萬境入一心，而不減萬境；雖萬境紛紛生起，而不減一心。何以故？因萬境皆一心所有故。是故，真如涵蓋妄念之末，妄念通達真如之源，性相融通，本末平等。雖自性無生，不失業果；雖不失業果，自性無生。雖得一心，不得無盡，故不得重重，故名一實諦。自此以前諸教，依漸次階位，即名漸教。
【English Translation】 English version: Thoughts arise one after another, originating from speech, which is the self-nature origination. Exhaustively investigating the source and fully realizing the nature, not a single thought arises, hence it is called self-nature. The fifth is the Perfect Teaching, which is the antidote to the Sudden Teaching. In silence and without speech, the realm of mental activity ceases, and everything returns to the source of stillness. It cannot be that one is all, and all is one, with自在(self-mastery) and so on. This 法界(Dharmadhatu) origination, complete with both movement and stillness, is therefore named 性起(nature origination), perfectly融通(harmonious) and without obstruction, completely abandoning taking and rejecting, meaning that the 三毒(three poisons: greed, hatred, and delusion) are themselves the Buddha. If the 小乘(Hinayana) follows the arising of antidotes, it only knows the sixth consciousness (意識, consciousness), not knowing that all dharmas arise from the mind. The so-called mind is the eight consciousnesses (八識心王, eight consciousness kings: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, 末那識(manas consciousness), 阿賴耶識(alaya consciousness)). Furthermore, the 小乘(Hinayana) does not know the 常樂我凈(eternal, joyful, self, pure) mind, which is the master of all dharmas, unattainable, and unmanageable like empty space. Although there are such dharmas, because they do not know the cause, do not know that all dharmas arise from the mind, and do not awaken to the source of the mind, they only attain the small fruit (阿羅漢果, Arhat fruit), all extinguishing form and grasping emptiness. If one does not extinguish form and grasp emptiness, but knows that form is emptiness, then one can enter the initial teaching (始教, beginning teaching). Next, those in the initial teaching, like the dharmas arising in the above sequence, all say that they are transformations of consciousness, and there is nothing outside of consciousness. The so-called consciousness is the eighth consciousness (阿賴耶識, alaya consciousness), and even the nature of consciousness is unattainable. Only when one realizes this mind does one know that all dharmas arise from conditions, and conditioned arising has no self-nature. Although one realizes this dharma, there is still momentary arising and ceasing, hence it is called 有為(conditioned). Therefore, one realizes the 凝然真如(quiescent Suchness). Next, those in the final teaching say that all dharmas do not go beyond one mind, which is the one mind. It is like the wetness of the great ocean. Relying on the one mind, all dharmas are like the waves of the great ocean. Although the waves are absorbed into the water, the waves are not extinguished; although the waves arise one after another, the stillness of the water is not diminished. Likewise, although all realms are absorbed into one mind, the myriad realms are not diminished; although the myriad realms arise one after another, the one mind is not diminished. Why? Because all realms belong to the one mind. Therefore, 真如(Suchness) encompasses the end of delusion, and delusion penetrates the source of 真如(Suchness), nature and appearance融通(harmonize), and the root and branch are equal. Although self-nature is unborn, the karmic result is not lost; although the karmic result is not lost, self-nature is unborn. Although one attains one mind, one does not attain the inexhaustible, therefore one does not attain 重重(layer upon layer), hence it is called 一實諦(one true reality). All the teachings before this, based on gradual stages, are called 漸教(gradual teaching).
。次頓教者。一念不生。即是佛也。何以故。一切諸法從本以來。常自寂滅相。下自眾生。上盡諸佛。一切所作事不遺一毛。諸皆如夢。故成佛度生。猶此夢攝。不明一中多。多中一。一即多。多即一等。次圓教所明。以十十無盡顯其義。以十十重重辯其相。隨舉為主。萬法為伴。由主不防伴。伴不防主。俱周遍法界。
問。如上所說重重無盡者。且何物重重。何物無盡。何法廣大。何法圓融。何法包含。何法秘密。
答。則是一切凡聖。心相重重。心性無盡。是心廣大。是心圓融。是心包含。是心秘密。若無此。一心為宗。則教門無一法可興。諸佛無一字可說。既全歸心旨。廣備信根。圓解已周。纖疑不起。不可唯憑口說。密在心行。但以定水。潛澄。慧燈轉耀。若一向持文。求理執教談宗。如入海算。塵砂仰空。數星宿。終不親見。去道尤賒。昔人云。如天地。終日轟轟。不及真理。是故學人去文取理。端坐凝情。以心眼自看。是名專住一境。修定勝因也。又圓教義者。本末融通。理事無礙。說真妄。則凡聖昭昭而交徹。語法界。則理事歷歷而相收。佛知見一偈。開示而無遺。大涅槃一章。必盡其體用。如華嚴經云。無有智外如為智所入。亦無如外智慧證於如。又云。無有少法與法同止。以舉心攝境
【現代漢語翻譯】 現代漢語譯本：接下來是頓教的教義。一念不生，當下就是佛。為什麼呢？因為一切諸法從根本上來說，本來就是寂滅的。下至眾生，上至諸佛，一切所作所為，哪怕細微如一根毫毛，都像夢一樣虛幻。所以成佛度化眾生，也如同夢境一般。如果不明白一即是多，多即是一，一就是多，多就是一個道理，那麼接下來圓教所闡明的，用十十無盡來彰顯其義理，用十十重重來辨析其現象，隨便舉出一個為主，萬法都來做伴。因為主不妨礙伴，伴也不妨礙主，都周遍于整個法界。 問：像上面所說的重重無盡，那麼究竟是什麼是重重，什麼是無盡？什麼法廣大，什麼法圓融？什麼法包含，什麼法秘密？ 答：那就是一切凡夫和聖人的心相重重，心性無盡。這顆心廣大，這顆心圓融，這顆心包含，這顆心秘密。如果沒有這以『一心』為宗旨的教義，那麼所有的教門就沒有一法可以興盛，諸佛也沒有一字可以宣說。既然完全歸於心之旨要，廣泛具備信根，圓滿理解已經周全，細微的疑惑也不會產生。不可以只憑口說，秘密在於內心的修行。只要用定水，悄悄地澄澈，慧燈自然轉動照耀。如果一味地執著于文字，追求義理，執著于教條，談論宗派，就像在海里數沙子，仰望天空數星星，最終也無法親眼見到真理，離道就更加遙遠了。古人說，像天地一樣，終日轟轟作響，也比不上真正的道理。因此，學人應該捨棄文字而領會義理，端坐凝神，用自己的心眼去看，這叫做專心安住於一個境界，修習禪定的殊勝因緣。還有，圓教的義理，本末融通，事理無礙。說真妄，那麼凡夫和聖人就昭然分明而又相互交融；說法界，那麼事和理就歷歷分明而又相互包容。佛的知見用一個偈頌，開示而沒有遺漏。大涅槃經用一個章節，必定窮盡它的體和用。如同《華嚴經》所說：『沒有在智慧之外的如來可以被智慧所入，也沒有在如來之外的智慧能夠證悟如來。』又說：『沒有少許的法與法能夠共同存在，』這是因為舉心動念就攝取了境界。
【English Translation】 English version: Next is the teaching of the Sudden School. A single thought not arising is immediately Buddhahood. Why is that? Because all dharmas, from their very origin, are inherently in a state of tranquil extinction. From sentient beings below to all Buddhas above, everything done, not even a single hair is left out, is like a dream. Therefore, becoming a Buddha and liberating beings is also contained within this dream. If one does not understand that one is many, and many is one, that one is identical to many, and many is identical to one, then the Perfect Teaching explains that the meaning is revealed through the endlessness of ten times ten, and the phenomena are distinguished through the layers upon layers of ten times ten. Whatever is chosen as the main focus, all other dharmas accompany it. Because the main does not obstruct the companions, and the companions do not obstruct the main, all pervade the entire Dharma Realm. Question: As mentioned above, regarding the layers upon layers of endlessness, what exactly is layered, and what is endless? What dharma is vast, what dharma is all-encompassing? What dharma is inclusive, and what dharma is secret? Answer: It is precisely the mind-appearances of all ordinary beings and sages that are layered, and the nature of the mind that is endless. This mind is vast, this mind is all-encompassing, this mind is inclusive, and this mind is secret. If there were no such teaching with 'One Mind' as its principle, then in all the teachings, there would not be a single dharma that could flourish, and the Buddhas would not have a single word to say. Since everything completely returns to the essence of the mind, broadly possessing roots of faith, and complete understanding is already thorough, even the slightest doubt will not arise. One should not rely solely on verbal explanations; the secret lies in the practice of the heart. Simply use the water of samadhi to quietly clarify, and the lamp of wisdom will naturally turn and shine. If one clings to the words, seeks the meaning, adheres to doctrines, and discusses schools, it is like counting grains of sand in the ocean, or looking up at the sky to count the stars; one will never personally see the truth, and will be even further from the path. The ancients said, 'Like heaven and earth, constantly rumbling, it is not as good as true principle.' Therefore, students should abandon the words and grasp the meaning, sit upright and concentrate the mind, and look with the eyes of the heart. This is called focusing exclusively on one state, cultivating the superior cause of samadhi. Furthermore, the meaning of the Perfect Teaching is that the beginning and the end are interconnected, and principle and phenomena are unobstructed. Speaking of truth and delusion, then ordinary beings and sages are clearly distinct and yet interpenetrating; speaking of the Dharma Realm, then principle and phenomena are distinctly clear and yet mutually inclusive. The Buddha's knowledge and vision, with a single verse, are revealed without omission. The Great Nirvana Sutra, with a single chapter, will surely exhaust its essence and function. As the Avatamsaka Sutra says, 'There is no Tathagata (如來) [Thus Come One] outside of wisdom that can be entered by wisdom, nor is there wisdom outside of the Tathagata that can realize the Tathagata.' It also says, 'There is not the slightest dharma that can coexist with another dharma,' because the arising of a thought immediately encompasses the realm.
。則無心外之境。舉境攝心。則無境外之心。以性無二相即性故。相隨性融。隨一皆攝。是以性外無相。則何法不融。理中立事。則何門不入。可謂觸目菩提。一念圓證。所以無量義經云。無量義者。從一法生。其一法者。所謂無相。古人云。此是出生義。法華經云。究竟至於一切智地。此是收入之法。則三乘萬化。從實相生。究竟還歸一實相。則初后不離一心。本末咸居正位。如法華經云。心相體信。入出無難。可以知大乘家業。紹佛種位。又初則一出無量。后乃無量歸一。今無量非無量。一亦非一。即證法華三昧。又先德目為教海者。以含眾法。喻如大海。傍無邊涯。連天一色。空徹海底。海映空天。即是圓教。總攝諸教歸真。並皆空凈。理事無礙。如交映色空。色不礙空。空不礙色。德用重重。即唯明唯深。具十玄門。重重無盡。即事事無礙。如海十德。互相周遍。即心海包容。深廣無際矣。所以守護國界主陀羅尼。經偈云。一字演說一切法。多劫無有窮盡時。一一字門亦復然。此住寶篋真言地。生法師釋。法華經。一毫之善。舉手低頭。皆已成佛。言。無非佛流。即涅槃意。乃至外道典籍。亦佛法流。況內法耶。大小等教。皆從如來大悲所流故。是知無有一法不從心原性空而出。如源出水。似空出云。以十方
【現代漢語翻譯】 現代漢語譯本：那麼就沒有心外之境。舉起（所有）境來攝入（這顆）心，那麼就沒有境外之心。因為自性沒有兩種不同的相，就是自性本身。相隨順自性而融合，隨順任何一個（相）都全部攝入（自性）。因此，自性之外沒有相，那麼什麼法不能融合呢？在真理之中建立事相，那麼什麼門不能進入呢？可以說是觸目所及皆是菩提，一念之間圓滿證悟。所以《無量義經》說：『無量義，從一法生』，這『一法』，就是所謂的無相。古人說，這是出生的意義。《法華經》說：『究竟至於一切智地』，這是收入之法。那麼三乘萬化，從實相而生，最終還是迴歸一實相。那麼從開始到最後都不離一心，從根本到末梢都安住在正位。如《法華經》所說：『心相體信，入出無難』，可以知道大乘的家業，繼承佛的種性地位。又開始時，一能生出無量，後來，無量回歸於一。現在說無量，但又不是真的無量；說一，也不是真的一。這就是證得《法華經》的三昧。還有先德將（佛）教比作教海，因為它包含眾多法門，就像大海一樣，旁邊沒有邊際，連線天邊都是一樣的顏色，空明澄澈直至海底，大海映照著天空，這就是圓教，總攝一切教法迴歸真如，全部都是空寂清凈，理事沒有障礙，就像交相輝映的色和空，色不妨礙空，空不妨礙色，功德和作用重重疊疊，就是唯明唯深，具足十玄門，重重無盡，就是事事無礙，就像大海的十種功德，互相周遍，這就是心海包容，深廣無際了。所以《守護國界主陀羅尼經》的偈頌說：『一字演說一切法，多劫無有窮盡時，一一字門亦復然，此住寶篋真言地。』生法師解釋《法華經》說，即使是『一毫之善，舉手低頭』，都已經成佛，意思是，沒有不是從佛性流出的。這就是涅槃的意義。乃至外道的典籍，也是佛法的流出，更何況是內法呢？大小等教，都是從如來大悲心中流出的。所以要知道沒有一法不是從心原性空而出，就像源頭流出水，像天空出現云，以十方（世界）…… English version: Then there is no realm outside the mind. Raising all realms to gather into this mind, then there is no mind outside the realm. Because the nature has no two different aspects, it is the nature itself. Aspects follow the nature and merge, following any one (aspect) all are gathered into (the nature). Therefore, outside the nature there is no aspect, then what dharma cannot merge? Establishing phenomena within the truth, then what gate cannot be entered? It can be said that everything seen is Bodhi, and perfect enlightenment is attained in a single thought. Therefore, the Infinite Meaning Sutra says: 'Infinite meaning arises from one dharma,' and this 'one dharma' is what is called no-aspect. The ancients said that this is the meaning of arising. The Lotus Sutra says: 'Ultimately reaching the ground of all-knowing wisdom,' this is the method of gathering in. Then the three vehicles and myriad transformations arise from the true aspect, and ultimately return to the one true aspect. Then from beginning to end, they do not leave the one mind, and from root to branch, they all abide in the correct position. As the Lotus Sutra says: 'Mind and aspect are believed in their essence, entering and exiting without difficulty,' one can know the great vehicle's family business and inherit the Buddha's lineage position. Also, in the beginning, one can produce infinite, and later, infinite returns to one. Now, saying infinite, but it is not truly infinite; saying one, it is also not truly one. This is realizing the Samadhi of the Lotus Sutra. Furthermore, the former sages compared the (Buddha's) teachings to a sea of teachings, because it contains numerous dharma gates, just like the ocean, without boundaries on the sides, connecting to the sky with the same color, clear and transparent to the bottom of the sea, the sea reflecting the sky, this is the perfect teaching, encompassing all teachings returning to Suchness, all being empty and pure, principle and phenomena without obstruction, like the inter-reflecting of form and emptiness, form not obstructing emptiness, emptiness not obstructing form, merit and function layered upon layered, it is only clear and only deep, possessing the Ten Profound Gates, layered upon layered without end, it is unobstructed in all phenomena, like the ten virtues of the sea, mutually pervasive, this is the mind-sea encompassing, deep and boundless. Therefore, the verse of the Dhāraṇī Sutra of the Lord Who Protects the National Borders says: 'One word expounds all dharmas, for many kalpas without end, each and every word-gate is also thus, this abides in the ground of the Jewel Casket True Word.' Master Sheng explained the Lotus Sutra, saying that even 'a hair's breadth of goodness, raising the hand or bowing the head,' has already become a Buddha, meaning that there is nothing that does not flow from the Buddha-nature. This is the meaning of Nirvana. Even the scriptures of external paths are also outflows of the Buddha-dharma, let alone the internal dharma? The teachings of the Great and Small Vehicles all flow from the great compassion of the Tathagata. Therefore, know that there is not a single dharma that does not come from the emptiness of the original nature of the mind, like water flowing from a source, like clouds emerging from the sky, with the ten directions (worlds)...
【English Translation】 English version: Then there is no realm outside the mind. Raising all realms to gather into this mind, then there is no mind outside the realm. Because the nature has no two different aspects, it is the nature itself. Aspects follow the nature and merge, following any one (aspect) all are gathered into (the nature). Therefore, outside the nature there is no aspect, then what dharma cannot merge? Establishing phenomena within the truth, then what gate cannot be entered? It can be said that everything seen is Bodhi, and perfect enlightenment is attained in a single thought. Therefore, the Infinite Meaning Sutra says: 'Infinite meaning arises from one dharma,' and this 'one dharma' is what is called no-aspect. The ancients said that this is the meaning of arising. The Lotus Sutra says: 'Ultimately reaching the ground of all-knowing wisdom,' this is the method of gathering in. Then the three vehicles and myriad transformations arise from the true aspect, and ultimately return to the one true aspect. Then from beginning to end, they do not leave the one mind, and from root to branch, they all abide in the correct position. As the Lotus Sutra says: 'Mind and aspect are believed in their essence, entering and exiting without difficulty,' one can know the great vehicle's family business and inherit the Buddha's lineage position. Also, in the beginning, one can produce infinite, and later, infinite returns to one. Now, saying infinite, but it is not truly infinite; saying one, it is also not truly one. This is realizing the Samadhi of the Lotus Sutra. Furthermore, the former sages compared the (Buddha's) teachings to a sea of teachings, because it contains numerous dharma gates, just like the ocean, without boundaries on the sides, connecting to the sky with the same color, clear and transparent to the bottom of the sea, the sea reflecting the sky, this is the perfect teaching, encompassing all teachings returning to Suchness, all being empty and pure, principle and phenomena without obstruction, like the inter-reflecting of form and emptiness, form not obstructing emptiness, emptiness not obstructing form, merit and function layered upon layered, it is only clear and only deep, possessing the Ten Profound Gates, layered upon layered without end, it is unobstructed in all phenomena, like the ten virtues of the sea, mutually pervasive, this is the mind-sea encompassing, deep and boundless. Therefore, the verse of the Dhāraṇī Sutra of the Lord Who Protects the National Borders says: 'One word expounds all dharmas, for many kalpas without end, each and every word-gate is also thus, this abides in the ground of the Jewel Casket True Word.' Master Sheng explained the Lotus Sutra, saying that even 'a hair's breadth of goodness, raising the hand or bowing the head,' has already become a Buddha, meaning that there is nothing that does not flow from the Buddha-nature. This is the meaning of Nirvana. Even the scriptures of external paths are also outflows of the Buddha-dharma, let alone the internal dharma? The teachings of the Great and Small Vehicles all flow from the great compassion of the Tathagata. Therefore, know that there is not a single dharma that does not come from the emptiness of the original nature of the mind, like water flowing from a source, like clouds emerging from the sky, with the ten directions (worlds)...
如來證心成佛。佛即是心。所有萬善萬德悲智願行。無不從此流矣。又約金師子章論五教者。一此師子雖是因緣之法。唸唸生滅。實無師子可得。名愚人法。是聲聞教。二即此緣生諸法。各無自性。徹底唯空。名大乘初教。三雖復徹底唯空。不礙幻法宛然。緣生幻有。二相雙存。名大乘終教。四即此師子與金二相。互奪兩亡。情謂不存。俱無有力。空有雙泯。名言路絕。棲心無寄。名大乘頓教。五即此情盡體露之法。混成一塊。繁興大用。起必全真。萬像紛然。參而不雜。一切即一。皆同無性。一即一切。因果歷然。力用相收。卷舒自在。名一乘圓教。此名最上乘也。次天臺立四教者。一藏教。明因緣生滅四諦理。正教小乘。傍化菩薩。二通教。三人同稟。明因緣即空無生四真諦。正為菩薩。傍通二乘。教理。智斷行位因果皆空。三人同證。此藏通二教。俱不識常住真心。皆以滅心為極果。三別教。是不共之名。明因緣假名無量四聖諦理。約化菩薩。不共二乘。若教別者。具演恒沙佛法。別為菩薩。若理別者。藏識有恒沙俗諦之理。乃至智斷行位因果。俱與三教事別。雖知一心不空無盡之理。即今未具。猶待次第生起。執教道而不融。據行布而成別。四圓教。明不思議因緣無作四諦教理。正說中道。即一切法圓理不偏
。智圓。則一成一切成。斷圓。則不斷而斷。行圓。則一心具足萬行。位圓。則一地具足一切地。因圓。則雙照二諦。自然流入薩婆若海。果圓。則妙覺不思議三德之果。即一念心圓具法界。約觀心明四教者。凈名疏云。今但論即心行用。識一切教門。皆從初心觀行而起。四教既攝一切經教。若一念觀心分明。能分別一念無明因緣所生之心。四辯歷然。則一切經教大意。皆約觀心通達。就此即為四意。第一約觀心明三藏教相者。即是觀一念因緣所生之心生滅。析假入空。約觀門起一切三藏教也。若觀生滅四諦入道。即是修多羅藏。故增一阿含云。佛告諸比丘。謂一切法者。只是一法。何等為一法。心是一法。離心無一切法也。智度論云。從初轉法輪經。至大涅槃。結修多羅藏。此只是約心生滅說四聖諦。即是法歸法本之義也。觀心出一切毗尼藏者。佛制戒時。問諸比丘。汝何心作。若有心作。即是犯戒。有犯故有持也。若無心作。則不名犯。犯義不成。不說持也。故重心發戒。無心則不發戒。若言。從心出阿毗曇藏者。四卷略說。名毗曇心。達磨多羅處中而說。名為雜心。如此皆是約心。而辯毗曇無比法者。分別諸心心數法。一切法不可比也。第二約觀心明通教者。觀心因緣所生一切法。心空則一切法空。是為體假入
【現代漢語翻譯】 現代漢語譯本 智圓（智慧圓滿）。則一成一切成。斷圓（斷除煩惱圓滿）。則不斷而斷。行圓（修行圓滿）。則一心具足萬行。位圓（果位圓滿）。則一地具足一切地。因圓（因地圓滿）。則雙照二諦（真諦和俗諦）。自然流入薩婆若海（一切智慧之海）。果圓（果地圓滿）。則妙覺不思議三德（法身德、般若德、解脫德）之果。即一念心圓具法界（宇宙萬有）。 約觀心明四教者。《凈名疏》云：『今但論即心行用。識一切教門。皆從初心觀行而起。四教既攝一切經教。若一念觀心分明。能分別一念無明因緣所生之心。四辯歷然。則一切經教大意。皆約觀心通達。』就此即為四意。第一約觀心明三藏教相者。即是觀一念因緣所生之心生滅。析假入空。約觀門起一切三藏教也。若觀生滅四諦入道。即是修多羅藏（經藏）。故《增一阿含經》云：『佛告諸比丘。謂一切法者。只是一法。何等為一法。心是一法。離心無一切法也。』《智度論》云：『從初轉法輪經，至大涅槃，結修多羅藏。』此只是約心生滅說四聖諦。即是法歸法本之義也。 觀心出一切毗尼藏（律藏）者。佛制戒時。問諸比丘。汝何心作。若有心作。即是犯戒。有犯故有持也。若無心作。則不名犯。犯義不成。不說持也。故重心發戒。無心則不發戒。若言。從心出阿毗曇藏（論藏）者。四卷略說。名《毗曇心》。達磨多羅處中而說。名為《雜心》。如此皆是約心。而辯毗曇無比法者。分別諸心心數法。一切法不可比也。第二約觀心明通教者。觀心因緣所生一切法。心空則一切法空。是為體假入空。
【English Translation】 English version Wisdom perfected (Zhì yuán). Then, if one thing is accomplished, everything is accomplished. Severance perfected (Duàn yuán). Then, severance occurs without severing. Practice perfected (Xíng yuán). Then, one mind fully possesses myriad practices. Position perfected (Wèi yuán). Then, one ground fully possesses all grounds. Cause perfected (Yīn yuán). Then, it illuminates both the two truths (Dì). Naturally flowing into the ocean of Sarvajña (Sā pó rě hǎi - the ocean of all wisdom). Fruit perfected (Guǒ yuán). Then, the fruit of wondrous enlightenment, the inconceivable three virtues (Sān dé - Dharmakāya, Prajñā, and Liberation). That is, in one thought, the mind fully encompasses the entire Dharmadhātu (Fǎ jiè - the universe). Regarding clarifying the Four Teachings through contemplation of the mind, the commentary on the Vimalakīrti Sutra states: 'Now, we only discuss the function of the mind in action. Understanding all teachings arises from the initial contemplation and practice of the mind. Since the Four Teachings encompass all scriptures, if one clearly contemplates the mind in a single thought and can distinguish the mind arising from the conditions of ignorance in that thought, with the four kinds of eloquence evident, then the main idea of all scriptures can be understood through contemplation of the mind.' This constitutes four meanings. First, clarifying the characteristics of the Three Pitakas (Sān cáng) through contemplation of the mind means contemplating the arising and ceasing of the mind arising from conditions in a single thought, analyzing the provisional to enter emptiness, and establishing all the Three Pitakas based on the gateway of contemplation. If one contemplates the Four Noble Truths (Sì dì) of arising and ceasing to enter the path, that is the Sūtra Pitaka (Xiū duō luó cáng). Therefore, the Ekottara Āgama Sutra states: 'The Buddha told the Bhikshus, saying that all dharmas are only one dharma. What is that one dharma? The mind is that one dharma. Apart from the mind, there are no dharmas.' The Mahāprajñāpāramitopadeśa states: 'From the first turning of the wheel of Dharma to the Great Nirvāṇa, the Sūtra Pitaka is compiled.' This only speaks of the Four Noble Truths based on the arising and ceasing of the mind, which is the meaning of the Dharma returning to its source. Clarifying the Vinaya Pitaka (Pí ní cáng) through contemplation of the mind: When the Buddha established the precepts, he asked the Bhikshus, 'With what mind did you act?' If there was intention in the action, then it is a transgression, and because there is transgression, there is upholding. If there was no intention in the action, then it is not called a transgression, and the meaning of transgression is not established, so there is no upholding. Therefore, importance is placed on the intention when taking the precepts; without intention, the precepts are not taken. If it is said that the Abhidhamma Pitaka (Ā pí tán cáng) comes from the mind, the four-fascicle summary is called the 'Abhidhamma Heart'. Dharmatrāta speaks of it in a moderate way, calling it the 'Miscellaneous Heart'. All of this is based on the mind, and discussing the incomparable dharmas of the Abhidhamma means distinguishing all mental factors; all dharmas are incomparable. Second, clarifying the Common Teaching through contemplation of the mind means contemplating that all dharmas arise from the conditions of the mind. If the mind is empty, then all dharmas are empty. This is taking emptiness as the substance.
空。一切通教所明行位因果。皆從此起也。第三約觀心明別教者。觀心因緣所生。即假名。具足一切恒沙佛法。依無明阿賴耶識。分別無量聖諦。一切別教所明行位因果。皆從此起也。第四約觀心明圓教者。觀心因緣所生。具足一切十法界法。無所積聚。不縱不橫。不思議中道二諦之理。一切圓教所明行位因果。皆從此起。如輪王頂上明珠。是則四教皆從一念無明心起。上來數引華嚴經。明破微塵出三千大千世界經卷。義意在此也。又約頓漸不定秘密。通前四教總立八教。一頓教。如華嚴無聲聞乘。故名為頓。二漸教。即三藏及方等般若。漸引入圓教。三不定教。謂一音異解。或說大而得小果。或說小而得大道。故名為不定。四秘密教。此有二種。一顯露秘密。謂同席異聞。不得道。果互不相知。故名秘密。二秘密秘密。唯佛能證。密令眾生而得開悟。不可指示。總前四教而成八教。又教分五味。釋論云。旃延子明六度限劑而滿者。此調雜血眾生為乳也。大品云。菩薩發心與薩婆若相應者。此欲調乳入酪也。大品云。菩薩發心遊戲神通凈佛國土。又如凈名中得不思議解脫者。皆能變身登座。而復能受屈被訶者。此欲調酪為生酥就熟酥也。大品云。菩薩發心。即坐道樹。成正覺。轉法輪。度眾生者。是調熟酥為醍醐也。
【現代漢語翻譯】 現代漢語譯本 空。一切通教所闡明的修行位次、因緣和結果，都由此開始。第三，從觀心的角度闡明別教，觀心所產生的因緣，即是假名，它具足了一切如恒河沙數般眾多的佛法。它依賴於無明阿賴耶識，分別無量聖諦。一切別教所闡明的修行位次、因緣和結果，都由此開始。第四，從觀心的角度闡明圓教，觀心所產生的因緣，具足了一切十法界（Ten Dharma Realms）的法，沒有積聚，不縱不橫，是不可思議的中道二諦（Two Truths）之理。一切圓教所闡明的修行位次、因緣和結果，都由此開始。如同輪王頂上的明珠。因此，四教（Four Teachings）都從一念無明心開始。上面多次引用《華嚴經》（Avatamsaka Sutra），闡明打破微塵而出現三千大千世界（Three Thousand Great Thousand Worlds）經卷的意義就在於此。又從頓、漸、不定、秘密的角度，連同前面的四教，總共建立八教。一是頓教，如《華嚴經》沒有聲聞乘（Śrāvakayāna），所以稱為頓。二是漸教，即三藏（Tripiṭaka）以及方等（Vaipulya）般若（Prajna），逐漸引入圓教。三是不定教，指一音異解，或者說大而得到小果，或者說小而得到大道，所以稱為不定。四是秘密教，這有兩種。一是顯露秘密，指同席異聞，不得道果，互相不相知，所以稱為秘密。二是秘密秘密，只有佛才能證得，秘密地使眾生開悟，不可指示。總合前面的四教而成為八教。教法又分為五味。釋論說，旃延子（Katyayaniputra）闡明六度（Six Perfections）的限劑而圓滿，這是調和雜血眾生為乳。大品（Mahāprajñāpāramitā Sūtra）說，菩薩發心與薩婆若（Sarvajna，一切智）相應，這是想要調乳入酪。大品說，菩薩發心遊戲神通，清凈佛國土，又如《維摩詰經》（Vimalakirti Sutra）中得到不可思議解脫的人，都能變身登座，而且能夠受屈被呵，這是想要調酪為生酥就熟酥。大品說，菩薩發心，即坐道樹，成正覺，轉法輪，度眾生，這是調熟酥為醍醐。
【English Translation】 English version Emptiness. All the stages of practice, causes, and effects explained by the Common Teaching (Tōngjiào) originate from this. Thirdly, explaining the Distinct Teaching (Biéjiào) from the perspective of observing the mind: the conditions arising from observing the mind are nominal existence (Jiǎmíng), complete with all Buddha-dharmas as numerous as the sands of the Ganges. It relies on the ignorance of the Alaya-consciousness (Ālāyavijñāna), distinguishing immeasurable noble truths (Arya-satya). All the stages of practice, causes, and effects explained by the Distinct Teaching originate from this. Fourthly, explaining the Perfect Teaching (Yuánjiào) from the perspective of observing the mind: the conditions arising from observing the mind are complete with all the dharmas of the Ten Dharma Realms (Shí Fǎjiè), without accumulation, neither vertical nor horizontal, the inconceivable Middle Way (Madhyamaka) of the Two Truths (Dve Satya). All the stages of practice, causes, and effects explained by the Perfect Teaching originate from this, like a bright pearl on the crown of a Wheel-Turning King (cakravartin). Therefore, the Four Teachings (Sìjiào) all originate from a single thought of ignorance. The repeated citations of the Avatamsaka Sutra (Huáyán Jīng) above, explaining the meaning of breaking a dust mote to reveal the scriptures of the Three Thousand Great Thousand Worlds (Sānqiān Dàqiān Shìjiè), lie in this. Furthermore, from the perspectives of Sudden, Gradual, Indeterminate, and Secret teachings, together with the preceding Four Teachings, a total of Eight Teachings are established. First, the Sudden Teaching (Dùnjiào), such as the Avatamsaka Sutra, which has no Hearer Vehicle (Śrāvakayāna), is therefore called Sudden. Second, the Gradual Teaching (Jiànjiào), namely the Tripiṭaka (Sānzàng) and the Vaipulya (Fāngděng) Prajna (Bōrě), gradually leading into the Perfect Teaching. Third, the Indeterminate Teaching (Bùdìngjiào), referring to different interpretations from the same sound, or speaking of the great and obtaining small fruit, or speaking of the small and obtaining the great path, is therefore called Indeterminate. Fourth, the Secret Teaching (Mìmìjiào), which has two types. First, the Revealed Secret, referring to different hearings in the same seat, not attaining the fruit of the path, not knowing each other, is therefore called Secret. Second, the Secret Secret, which only the Buddha can realize, secretly causing sentient beings to awaken, cannot be indicated. Combining the preceding Four Teachings forms the Eight Teachings. The teachings are also divided into Five Flavors. The Shìlùn says that Katyayaniputra (Zhānyánzǐ) explains the limits of the Six Perfections (Liùdù) and fulfills them, this is harmonizing mixed-blood sentient beings into milk. The Mahāprajñāpāramitā Sūtra (Dàpǐn) says that the Bodhisattva's aspiration corresponds to Sarvajna (Sāpóruò, all-knowing), this is wanting to transform milk into curds. The Mahāprajñāpāramitā Sūtra says that the Bodhisattva aspires to play with supernatural powers, purifying the Buddha-lands, and like those who attain inconceivable liberation in the Vimalakirti Sutra (Jìngmíng Jīng), they can transform their bodies and ascend the seat, and can also endure being wronged and scolded, this is wanting to transform curds into raw butter and then cooked butter. The Mahāprajñāpāramitā Sūtra says that the Bodhisattva aspires, immediately sits under the Bodhi tree, attains perfect enlightenment, turns the Dharma wheel, and liberates sentient beings, this is transforming cooked butter into ghee.
此乃從一開一。接引酥酪之機。后即會一歸一。成熟醍醐之眾。終無別法。更有卷舒。本跡相收。機應冥合。又分半滿之教。小乘為半。大乘為滿。又三乘為半。一乘為滿。如涅槃經明半字及滿字等。說半字故。半字即顯。滿字即隱。今日說滿字者。滿字即顯。半字即隱。此即約緣而說隱顯。又如月喻品。此方見半。他方見滿。而彼月性。本無虧盈。隨緣所見。故有增減。此即是大乘宗中說也。如智儼法師。依華嚴一乘宗辯者。不待說與不說。常半而常滿。隱顯無別時。如彼月性。常滿而常半。增減無異路。正同宗鏡所錄法門。隱則一心無相。顯則萬法標形。不壞前後而同時。常居一際而前後。當舒即卷。當卷即舒。故知以教照心。以心明教。諸佛所說。悉是自心。輔行記引華嚴經頌云。諸佛悉了知。一切從心轉。若能如是解。彼人真見佛。寶性論云。有神通人。見佛法滅。以大千經卷。藏一塵中。又華嚴云。善哉善哉。云何如來在於身中而不覺知。故明四諦十二因緣境。八萬四千法門。不出一心。若得此意。八年廣演法華。在乎一念。經五十劫。詎動剎那。例一代逗機。居於心性。十方佛事。宛然矚目。乃至涅槃三德。在一心中。則大經一部。全標方寸。無邊教法。攝一剎那。千枝萬葉。同宗一根。眾籍群經咸詮一
【現代漢語翻譯】 現代漢語譯本： 這是從一開端到最終歸一的過程，如同接引初學者從『酥酪』（指小乘教義）到最終使他們領悟『醍醐』（指大乘教義）的成熟階段。最終沒有其他方法，只有開合卷舒，本跡相互收攝，根機與教義冥冥中相合。又分『半』和『滿』的教義，小乘為『半』，大乘為『滿』。或者說，三乘為『半』，一乘為『滿』。例如《涅槃經》中闡明『半字』和『滿字』的譬喻：說『半字』時，『半字』就顯現，『滿字』就隱沒；今天說『滿字』時，『滿字』就顯現，『半字』就隱沒。這正是依據因緣來說明隱顯的道理。又如《月喻品》所說，此方世界見到的月亮是『半月』，他方世界見到的月亮是『滿月』，而月亮的本性，原本沒有虧缺和盈滿。只是隨著所處的因緣不同，所見到的月亮才會有增減的變化。這正是大乘宗的說法。如同智儼法師依據《華嚴經》的一乘宗所辯論的那樣：不論說與不說，月亮常是『半月』也常是『滿月』，隱顯沒有分別的時間。如同月亮的本性，常是『滿月』也常是『半月』，增減沒有不同的路徑。這與《宗鏡錄》所記載的法門相同：隱沒時，一心無相；顯現時，萬法呈現形態。不破壞前後而同時存在，常居於一際而有前後之別。應當舒展時就舒展，應當收卷時就收卷。因此可知，用教義來照亮自心，用自心來明白教義。諸佛所說的一切，都是自心的顯現。《輔行記》引用《華嚴經》的偈頌說：『諸佛完全了知，一切都從心轉變。如果能夠這樣理解，這個人才是真正見到了佛。』《寶性論》說：『有神通的人，見到佛法將要滅亡，用大千世界的經卷，藏在一粒微塵之中。』《華嚴經》又說：『善哉善哉，為何如來就在自身之中，而人們卻不覺知呢？』因此說明四諦、十二因緣的境界，以及八萬四千法門，都不離一心。如果領悟了這個道理，八年廣演《法華經》，就在一念之間；經歷五十劫，也不過是剎那。如同佛陀一代的教化，都是爲了適應眾生的根機，而這一切都存在於心性之中。十方諸佛的事業，宛然就在眼前。乃至涅槃的三德，都在一個心中。那麼，《大涅槃經》一部，完全標示在方寸之間。無邊的教法，都攝於一剎那。千枝萬葉，同宗同根。眾多的典籍群經，都在詮釋同一個真理。
【English Translation】 English version: This is a process from the beginning to the ultimate unity, like guiding beginners from 'curd' (referring to Hinayana teachings) to the mature stage of realizing 'ghee' (referring to Mahayana teachings). Ultimately, there is no other method, only opening and closing, unfolding and enfolding, with the fundamental and manifested aspects mutually embracing, and the faculties and teachings mysteriously aligning. Furthermore, there is the division of 'partial' and 'complete' teachings, with Hinayana being 'partial' and Mahayana being 'complete'. Or, the Three Vehicles are 'partial', and the One Vehicle is 'complete'. For example, the Nirvana Sutra clarifies the analogy of 'partial word' and 'complete word': when the 'partial word' is spoken, the 'partial word' appears, and the 'complete word' is hidden; today, when the 'complete word' is spoken, the 'complete word' appears, and the 'partial word' is hidden. This is precisely explaining the principle of concealment and manifestation based on conditions. Also, as stated in the Chapter on the Moon Analogy, the moon seen in this world is a 'half-moon', while the moon seen in other worlds is a 'full moon', but the nature of the moon originally has no deficiency or fullness. It is only that, depending on the different conditions, the moon seen will have changes of increase and decrease. This is precisely the teaching of the Mahayana school. Just as Dharma Master Zhiyan argued based on the One Vehicle school of the Avatamsaka Sutra: regardless of whether it is spoken or not, the moon is always a 'half-moon' and always a 'full moon', and there is no separate time for concealment and manifestation. Like the nature of the moon, it is always a 'full moon' and always a 'half-moon', and there are no different paths for increase and decrease. This is the same as the Dharma gate recorded in the Zong Jing Lu: when concealed, the One Mind is without form; when manifested, the myriad dharmas present their shapes. It does not destroy the before and after but exists simultaneously, always residing in one boundary but with distinctions of before and after. When it should unfold, it unfolds; when it should enfold, it enfolds. Therefore, it can be known that using the teachings to illuminate one's own mind, and using one's own mind to understand the teachings. Everything spoken by the Buddhas is a manifestation of one's own mind. The Fu Xing Ji quotes a verse from the Avatamsaka Sutra saying: 'All Buddhas completely know that everything transforms from the mind. If one can understand in this way, that person has truly seen the Buddha.' The Ratnagotravibhāga says: 'There are people with supernatural powers who see that the Buddhadharma is about to perish, and they hide the sutras of the great thousand world system within a single dust mote.' The Avatamsaka Sutra also says: 'Excellent, excellent, why is the Tathagata within oneself, yet people do not realize it?' Therefore, it is explained that the realms of the Four Noble Truths and the Twelve Links of Dependent Origination, as well as the eighty-four thousand Dharma gates, do not depart from the One Mind. If one understands this principle, expounding the Lotus Sutra extensively for eight years is within a single thought; experiencing fifty kalpas is no more than a moment. Like the Buddha's teachings throughout his lifetime, they are all to adapt to the faculties of sentient beings, and all of this exists within the nature of the mind. The activities of the Buddhas in the ten directions are clearly visible before one's eyes. Even the three virtues of Nirvana are within one mind. Then, the entire Mahaparinirvana Sutra is completely marked within the square inch of the heart. The boundless teachings are all contained within a single moment. The thousands of branches and leaves share the same origin and root. The numerous scriptures and texts all explain the same truth.
法。如上所引。五味八教半滿等文。然雖分判一代時教。皆是一心融攝。一理全收。分而非多。聚而非一。散而不異。合而不同。恒沙義門。無盡宗趣。皆於一乘圓教宗鏡中現。所以古德云。契之於心。然後以之為法。在心為法。形言為教。法有自相共相。教有遮詮表詮。故知就事雖分。約理常合。乃至開為恒沙法門。究竟不離一心之旨。若從一心中方便開示成其教跡者。即不可定其權實時分前後。以是如來逗機一期方便。竊不得自生決定解耶有乖正法。如法華玄義云。約五味半滿相成者。若直論五味。猶同南師。但得方便。若直論半滿。猶同北師。但得其實。今明五味不離半滿。半滿不離五味。五味有半滿。則有慧方便解。半滿有五味。則有方便慧解。權實俱游。如鳥二翼。雖復俱游。行藏得所。若華嚴頓滿大乘家業。但明一實。不須方便。唯滿不半。于漸成乳。三藏客作。但是方便。唯半不滿。于漸成酪。若方等彈訶。則半滿相對。以滿斥半。于漸成生酥。若大品領教。帶半論滿。半則通為三乘。滿則獨為菩薩。于漸成熟酥。若法華付財。廢半明滿。若無半字方便調熟鈍根。則亦無滿字開佛知見。于漸成醍醐。如來慇勤稱歎方便者。半有成滿之功。意在此也。次約觀分別者。唯識宗立二種觀。華嚴宗立四觀。天臺
【現代漢語翻譯】 現代漢語譯本 法。如上文所引用，五味八教、半滿等說法。雖然對如來一代時教進行了判分，但都由一心融攝，全部包含在一個理中。分而不散，聚而不一，散而不異，合而不同。如恒河沙數般的義門，無盡的宗旨意趣，都顯現在一乘圓教的宗鏡之中。所以古德說：『契合於心，然後才能作為法。』存在於心中的是法，形諸言語的是教。法有自相和共相，教有遮詮和表詮。因此可知，就事相而言雖有分別，但從理上來說常常是統一的。乃至開顯為恒河沙數般的法門，最終也不離一心的宗旨。如果從一心中方便開示而成就教跡，就不可執著于權實、時分的前後。因為這是如來應機施設的一期方便，切不可自生決定之解，否則就有違背正法的危險。如《法華玄義》所說：『從五味半滿相互成就的角度來說，如果只談五味，就如同南方的老師，只得到了方便；如果只談半滿，就如同北方的老師，只得到了真實。現在說明五味不離半滿，半滿不離五味。五味中有半滿，就有了智慧方便的理解；半滿中有五味，就有了方便智慧的理解。權實並用，如同鳥的雙翼，雖然一起扇動，但寶藏卻能得到安放。』如果華嚴宗是頓滿大乘的家業，只說明一實之理，不需要方便，只有滿而沒有半，相當於漸次成熟的乳。三藏教是為客人打工，只是方便，只有半而沒有滿，相當於漸次成熟的酪。如果方等經是彈呵之教，則是半滿相對，用滿來斥責半，相當於漸次成熟的生酥。如果大品經是領教之教，帶著半來論說滿，半則通於三乘，滿則獨為菩薩，相當於漸次成熟的熟酥。如果法華經是付財之教，廢除半而彰顯滿，如果沒有半字的方便來調熟鈍根，也就沒有滿字來開佛的知見，相當於漸次成熟的醍醐。如來慇勤地稱歎方便，是因為半有成就滿的功用，意圖就在於此。其次從觀的角度來分別，唯識宗立二種觀，華嚴宗立四觀，天臺宗...
【English Translation】 English version Dharma. As quoted above, the doctrines of the Five Flavors and Eight Teachings, the Partial and the Complete, etc. Although the teachings of the Buddha's lifetime are divided and classified, they are all integrated by the One Mind and fully contained within a single principle. Divided but not scattered, gathered but not one, dispersed but not different, united but not the same. Countless gates of meaning, endless aims and interests, all appear in the 'Mirror' of the One Vehicle Perfect Teaching. Therefore, an ancient master said: 'Attune it to the mind, and then use it as Dharma.' What exists in the mind is Dharma, what takes the form of words is Teaching. Dharma has its self-nature and common nature, Teaching has its exclusive and inclusive expressions. Thus, it is known that although there are distinctions in phenomena, they are always unified in principle. Even when expanded into countless Dharma gates, they ultimately do not depart from the essence of the One Mind. If the traces of teaching are established through expedient teachings from the One Mind, then one should not be attached to the priority of provisional and real, or the sequence of time. Because this is the Buddha's expedient means for a lifetime, responding to the capacity of beings, one must not generate a determined understanding on one's own, lest it deviate from the True Dharma. As the 'Profound Meaning of the Lotus Sutra' says: 'From the perspective of the mutual accomplishment of the Five Flavors and the Partial and Complete, if one only discusses the Five Flavors, it is like the teachers of the South, who only attain the expedient; if one only discusses the Partial and Complete, it is like the teachers of the North, who only attain the real. Now, it is explained that the Five Flavors are inseparable from the Partial and Complete, and the Partial and Complete are inseparable from the Five Flavors. When the Five Flavors contain the Partial and Complete, there is understanding of wisdom and expedient; when the Partial and Complete contain the Five Flavors, there is understanding of expedient and wisdom. Provisional and real go hand in hand, like the two wings of a bird, although they flap together, the treasure is secured.' If the Avatamsaka School is the complete and sudden great vehicle family business, it only explains the principle of One Reality, without the need for expedient, only complete and not partial, like milk gradually maturing. The Tripitaka teaching is like working for a guest, it is only expedient, only partial and not complete, like yogurt gradually maturing. If the Vaipulya Sutras are teachings of rebuke, then the partial and complete are relative, using the complete to criticize the partial, like ghee gradually maturing. If the Prajna Sutras are teachings of leadership, discussing the complete with the partial, the partial is common to the Three Vehicles, the complete is unique to the Bodhisattvas, like clarified butter gradually maturing. If the Lotus Sutra is the teaching of entrusting the treasure, abolishing the partial and revealing the complete, if there is no expedient of the word 'partial' to ripen dull roots, then there will be no seeing the Buddha's knowledge with the word 'complete', like the gradual maturation into the finest ghee. The Buddha earnestly praises the expedient, because the partial has the function of accomplishing the complete, the intention lies in this. Secondly, from the perspective of distinguishing contemplation, the Yogacara School establishes two kinds of contemplation, the Avatamsaka School establishes four contemplations, the Tiantai School...
教立三觀。普賢門立十觀。唯識二觀者。一唯心識觀。二真如實觀。進趣大乘方便經云。若依一實境界修信解者。應當學習二種觀道。一唯心識觀。二真如實觀。學唯心識觀者。所謂於一切時一切處。隨身口意所有作業。悉當觀察。知唯是心。乃至一切境界。若心往念。皆當察知。勿令使心無記攀緣。不自覺知。于唸唸間。悉應觀察。隨心所有緣念。當使心隨逐彼念。令心自知。知已內心自生想念。非一切境界有念有分別也。所謂內心自生長短好惡。是非得失。衰利有無等見。無量諸想。而一切境界。未曾有想起于分別。當知一切境界。自無分別想。故即自非長非短。非好非惡。乃至非有非無。離一切相。如是觀察一切法。唯心想生。若使離心。則無一法一相而能自見有差別也。真如實觀者。思惟心性無生無滅。不住見聞覺知。永離一切分別之想。華嚴四觀者。此約一心真如法界。就理事行布圓融。成四種法界。對此法界。為四種觀門。此四觀門。法本如是。故依法而觀。故名為觀。一事觀。謂迷悟因果。染凈歷然。二理觀。謂我法俱空。平等一相。三理事無礙觀。謂彼此相遍。隱顯成奪。同時無礙。四事事無礙觀。謂觀事法以理融故。相即相入。重重無盡。若依此一心無礙之觀。唸唸即是華嚴法界。唸唸即是毗盧遮
【現代漢語翻譯】 現代漢語譯本： 教立三觀：天臺宗立空、假、中三觀。普賢門立十觀。唯識宗立二觀：一為唯心識觀，二為真如實觀。《進趣大乘方便經》中說：『如果依據一實境界修習信解，應當學習兩種觀道：一為唯心識觀，二為真如實觀。』學習唯心識觀，就是在一切時一切處，隨著身口意所做的一切行為，都要觀察，知道這一切都只是心的作用。乃至一切境界，如果心生起念頭，都要覺察知道，不要讓心無記攀緣，不自覺知。在每一個念頭之間，都應當觀察，隨著心所緣的念頭，要讓心隨逐那個念頭，讓心自己知道。知道后，內心自然生起想念，並非一切境界有念頭有分別。所謂內心自己生起長短好壞、是非得失、衰敗利益、有無等等見解，無量諸多的想法，而一切境界，未曾有念頭生起而加以分別。應當知道一切境界，自己沒有分別想，所以自己就不是長不是短，不是好不是壞，乃至不是有不是無，遠離一切相。這樣觀察一切法，都是唯心想所生。如果離開心，就沒有一法一相能夠自己顯現出差別。 真如實觀，是思維心性無生無滅，不住于見聞覺知，永遠離開一切分別之想。華嚴四觀：這是就一心真如法界，從理事行布圓融的角度，成就四種法界。針對這四種法界，設立四種觀門。這四觀門，法本就是如此，所以依據法而觀，故名為觀。一、事觀：指迷悟因果，染污清凈，歷歷分明。二、理觀：指我法皆空，平等一相。三、理事無礙觀：指彼此互相遍及，隱沒顯現，成就奪取，同時無礙。四、事事無礙觀：指觀察事法以理融通的緣故，互相即入，重重無盡。如果依據這一心無礙之觀，唸唸就是華嚴法界，唸唸就是毗盧遮那（Vairocana，佛名）。
【English Translation】 English version: The teaching establishes three contemplations: The Tiantai school establishes the three contemplations of emptiness (空, kong), provisional existence (假, jia), and the middle way (中, zhong). The Universal Worthy (普賢, Puxian) school establishes ten contemplations. The Yogācāra (唯識, Weishi) school establishes two contemplations: first, the contemplation of mere consciousness (唯心識觀, Weixinshi guan); second, the contemplation of true suchness (真如實觀, Zhenrushi guan). The Sūtra on the Means of Approaching the Great Vehicle says: 'If one cultivates faith and understanding based on the one reality realm, one should study two kinds of contemplation: first, the contemplation of mere consciousness; second, the contemplation of true suchness.' To study the contemplation of mere consciousness is to observe all actions of body, speech, and mind at all times and in all places, knowing that all of this is only the function of the mind. Even all realms, if the mind generates thoughts, one should be aware and know them, not letting the mind unconsciously cling and wander. In every thought moment, one should observe, and as the mind dwells on thoughts, one should let the mind follow those thoughts, letting the mind know itself. After knowing, thoughts naturally arise in the mind, but it is not that all realms have thoughts and discriminations. So-called, the mind itself generates long and short, good and bad, right and wrong, gain and loss, decline and benefit, existence and non-existence, etc., countless thoughts, but all realms have never generated thoughts to discriminate. One should know that all realms themselves have no discriminating thoughts, so they are neither long nor short, neither good nor bad, even neither existent nor non-existent, being apart from all characteristics. Observing all dharmas in this way, they are only generated by the mind's thoughts. If one leaves the mind, then there is not a single dharma or characteristic that can manifest itself as having differences. The contemplation of true suchness is to contemplate the nature of the mind as being without birth or death, not dwelling in seeing, hearing, feeling, or knowing, and forever being apart from all discriminating thoughts. The four contemplations of the Avataṃsaka (華嚴, Huayan) school: This is based on the one mind, the true suchness dharma realm, from the perspective of the perfect fusion of principle, phenomena, practice, and arrangement, accomplishing the four dharma realms. In response to these four dharma realms, four contemplation gates are established. These four contemplation gates, the dharma itself is like this, so one contemplates according to the dharma, therefore it is called contemplation. First, the contemplation of phenomena (事觀, Shì guan): refers to delusion and enlightenment, cause and effect, defilement and purity, being clearly distinct. Second, the contemplation of principle (理觀, Lǐ guan): refers to both self and dharma being empty, being of equal and one aspect. Third, the contemplation of non-obstruction between principle and phenomena (理事無礙觀, Lǐshì wu'ai guan): refers to each other pervading, concealment and manifestation, accomplishment and seizure, being simultaneously unobstructed. Fourth, the contemplation of non-obstruction between phenomena and phenomena (事事無礙觀, Shishi wu'ai guan): refers to observing phenomena with the reason of fusion, mutually interpenetrating, endlessly layer upon layer. If one relies on this contemplation of non-obstruction of the one mind, every thought is the Avataṃsaka dharma realm, every thought is Vairocana (毗盧遮那).
那法界。經云。若與如是觀行相應。于諸法中不生二解。一切佛法疾得現前。臺教三觀者。三觀義云。夫三寸之管。氣序不衰。一尺之表。朝陽可測。是知得其道者。豈遠乎哉。三觀詣理之妙門。今明此義。故借為喻也。仰佛法遐蹤。神功浩曠。求茲非遠。寄以一心。體之有原。總乎三智。若其假方便以致殊。會歸一道。寂然而雙照。三觀之名。出自瓔珞。經。云從假入空。名二諦觀。從空入假。名平等觀。雙照二諦。心心寂滅。自然流入薩婆若海也。
天臺疏問曰。三觀俱照二諦。有何等殊。
答曰。前觀雖照二諦。破用不等。次觀亦照二諦。破用平等。既不見中道。但是異時平等。第三觀者。得見中道。雙照二諦。即是一時平等也。若修觀心。還用前二觀雙亡雙照之方便也。雙亡方便者。初觀知俗非俗。即是俗空。次觀知真非真。即是真空。非真非俗。即是中道。因是二空觀。入中道第一義諦觀。今明一心三觀者。一明所觀不思議之境者。即是一念無明心。因緣所生十法界以為境也。此心神微妙。一念具一切三世諸心諸法。譬眠法覆心。一念之內。夢見一切諸心諸事。若正眠夢之時。謂經無量。如法華經。說夢見初發心。乃至成佛無量諸事。比其覺時。反觀。只是一念眠心也。心譬自性清凈心。眠法
【現代漢語翻譯】 現代漢語譯本：關於法界，《經》中說，如果與這樣的觀行相應，對於一切法就不會產生兩種不同的理解，一切佛法很快就會顯現。《臺教》的三觀，三觀的意義是說，即使是三寸的管子，也能察覺到氣候的變化；一尺的標桿，也能測量到朝陽的方位。由此可知，掌握了正確的方法，難道還會遙遠嗎？三觀是通往真理的絕妙法門。現在闡明這個意義，所以借用這些比喻。仰慕佛法的深遠軌跡，其神妙功用浩瀚廣闊。尋求真理並非遙遠，寄託於一心，體會它有根源，總括於三種智慧。如果憑藉方便法門以達到殊勝的境界，最終會歸於唯一的道路，寂靜而同時照亮一切。三觀的名稱出自《瓔珞經》，經中說，從假入空，名為二諦觀；從空入假，名為平等觀；同時照亮二諦，心心寂滅，自然流入薩婆若（Sarva-jna，一切智）海。
天臺疏問道：三觀都照亮二諦，有什麼不同？
回答說：前觀雖然照亮二諦，但破除和運用的作用不相同。次觀也照亮二諦，破除和運用的作用是平等的。既然沒有見到中道，就只是不同時期的平等。第三觀，能夠見到中道，同時照亮二諦，就是同一時期的平等。如果修習觀心，還是用前兩種觀的雙重泯滅和雙重照亮的方便法門。雙重泯滅的方便法門是，初觀知道俗諦不是真正的俗諦，這就是俗空；次觀知道真諦不是真正的真諦，這就是真空；非真非俗，這就是中道。因為這兩種空觀，進入中道第一義諦觀。現在闡明一心三觀，首先闡明所觀的不可思議之境，就是一念無明心，因緣所生的十法界作為觀境。這個心神微妙，一念之中具備一切三世諸心諸法。譬如睡眠遮蓋了心，一念之內，夢見一切諸心諸事。如果在真正做夢的時候，覺得經歷了無量的時間。如《法華經》所說，夢見初發心，乃至成佛的無量諸事。等到醒來反觀，只不過是一念睡眠之心。心譬如自性清凈心，睡眠
【English Translation】 English version: Regarding the Dharmadhatu (法界, Realm of Dharma), the Sutra says, 'If one is in accordance with such contemplation and practice, one will not generate two different understandings of all dharmas, and all Buddha-dharmas will quickly manifest.' The Tiantai (臺教) teaching of the Three Contemplations (三觀) states that the meaning of the Three Contemplations is that even a three-inch pipe can detect changes in the weather, and a one-foot gnomon can measure the position of the morning sun. From this, it can be known that if one grasps the correct method, how can it be far away? The Three Contemplations are the wonderful gateway to reaching the truth. Now, we elucidate this meaning, so we borrow these metaphors. Admiring the far-reaching traces of the Buddha-dharma, its miraculous function is vast and expansive. Seeking the truth is not far away; entrust it to one's single mind, realize that it has a source, and encompass it with the three wisdoms. If one relies on expedient means to reach a special state, one will eventually return to the one and only path, which is silent and simultaneously illuminates everything. The names of the Three Contemplations come from the Inraku Sutra (瓔珞經). The Sutra says, 'Entering emptiness from the provisional is called the Two Truths Contemplation (二諦觀); entering the provisional from emptiness is called the Equality Contemplation (平等觀); simultaneously illuminating the Two Truths, with mind after mind ceasing, naturally flows into the Sarva-jna (薩婆若, all-knowing) sea.'
The Tiantai commentary asks: 'The Three Contemplations all illuminate the Two Truths; what are the differences?'
The answer is: 'Although the former contemplation illuminates the Two Truths, the functions of breaking through and applying are not the same. The second contemplation also illuminates the Two Truths, but the functions of breaking through and applying are equal. Since the Middle Way (中道) is not seen, it is only equality at different times. The third contemplation is able to see the Middle Way and simultaneously illuminate the Two Truths, which is equality at the same time. If one practices contemplation of the mind, one still uses the expedient means of the double annihilation and double illumination of the first two contemplations. The expedient means of double annihilation is that the first contemplation knows that the mundane truth is not truly mundane, which is mundane emptiness (俗空); the second contemplation knows that the ultimate truth is not truly ultimate, which is ultimate emptiness (真空); neither true nor mundane, this is the Middle Way. Because of these two emptiness contemplations, one enters the contemplation of the First Principle of the Middle Way (中道第一義諦觀). Now, we elucidate the One Mind Three Contemplations (一心三觀), first elucidating the inconceivable realm that is contemplated, which is the one thought of ignorance (一念無明心), with the Ten Dharma Realms (十法界) produced by conditions as the object of contemplation. This mind is subtle and wondrous; within one thought, it possesses all the minds and dharmas of the three times. It is like sleep covering the mind; within one thought, one dreams of all minds and events. If one is truly dreaming, one feels that one has experienced immeasurable time. As the Lotus Sutra (法華經) says, one dreams of the initial aspiration, and even the immeasurable events of becoming a Buddha. When one awakens and reflects, it is only one thought of a sleeping mind. The mind is like the self-nature pure mind; sleep'
覆心。譬于無明。無量夢事。譬恒沙無知。覆一切恒沙佛法。夢事不實善惡憂喜。譬見思惑覆真空也。若不細尋夢譬。不思議之疑終無決理。故諸大乘經多說十喻。但諸法師。不圓取譬。意止偏得虛偽空邊。不見譬無量無明法性邊也。故三諦之境義不成也。二明能觀者。若觀此一念無明之心。非空非假。一切諸法亦非空非假。而能知心空假。即照一切法空假。是即一心三觀。圓照三諦之理。不斷癡愛。起諸明脫。若水澄清。珠相自現。此即觀行即也。三明證成者。若證一心三觀。即是一心三智五眼也。若得六根清凈。名相似證。即十信位也。若發真無漏。名分證真實。即此是初住也。經云。一念知一切法是道場。成就一切智故。大品經云。有菩薩從初發心。即坐道場。當知是菩薩為如佛也。智度論云。三智其實一心中得。佛。欲分別為人說。令易解故。所以次第說耳。又總明三種三觀。一者別相三觀。二者通相三觀。三者一心三觀。一別相三觀者。歷別觀三諦。若從假入空。但得觀真。尚不得觀俗。豈得觀中道也。若從空入假。但得觀俗。尚未得觀中道。若入中道正觀。方得雙照二諦。三通相三觀者。則異於此。從假入空。非但知俗假是空。真諦中道亦通是空也。若從空入假。非但知俗假是假。真空中道亦通是假。若
【現代漢語翻譯】 現代漢語譯本： 覆心，譬如無明（avidyā，對事物真相的迷惑）。無量夢事，譬如恒河沙數般的無知，覆蓋了一切如恒河沙數般的佛法。夢中的事情不真實，無論是善、惡、憂、喜，都譬如見思惑（dṛṣṭi-heya，見惑和修惑）覆蓋了真空（śūnyatā，空性）。如果不能仔細地尋思夢境的比喻，對於不可思議的疑問終究無法得到解決。所以諸部大乘經典大多講述十種比喻。但是法師們，如果不圓滿地理解這些比喻，心思停留在片面的、虛假的空性一邊，就無法見到比喻中無量無明所具有的法性。因此，三諦（tri-satya，空諦、假諦、中諦）的境界和意義就無法成立。 二、闡明能觀者。如果觀照這一念無明之心，它既非空也非假，那麼一切諸法也同樣既非空也非假。而能夠知曉心是空假，就能照見一切法也是空假。這就是一心三觀（eka-citta-tri-vidha-dhyāna，於一心中同時修習空觀、假觀、中觀），圓滿地照亮三諦的道理。不需斷除癡愛，就能生起種種明脫。如同水澄清了，寶珠的影像自然顯現。這就是觀行即。 三、闡明證成者。如果證得一心三觀，那就是一心三智五眼（eka-citta-tri-jñāna-pañca-cakṣu，於一心中證得三種智慧和五種眼力）。如果得到六根清凈（ṣaḍ-indriya-viśuddhi，眼、耳、鼻、舌、身、意六種感官的清凈），就叫做相似證，也就是十信位。如果生起真正的無漏智慧，就叫做分證真實，這就是初住位。經中說：『一念知一切法是道場，成就一切智故。』《大品經》（Mahāprajñāpāramitā Sūtra）說：『有菩薩從初發心，即坐道場。』應當知道這位菩薩如同佛一樣。《智度論》（Mahāprajñāpāramitopadeśa）說：『三種智慧實際上是在一個心中獲得的，佛爲了分別地為人解說，使人容易理解，所以才次第地解說。』 又總的闡明三種三觀。一者，別相三觀；二者，通相三觀；三者，一心三觀。一、別相三觀，就是分別地觀照三諦。如果從假入空，只能證得觀真，尚且不能觀俗。怎麼能觀中道呢？如果從空入假，只能證得觀俗，尚未能觀中道。如果入中道正觀，才能雙照二諦。 三通相三觀者，則異於此。從假入空，非但知俗假是空，真諦中道亦通是空也。若從空入假，非但知俗假是假，真空中道亦通是假，若
【English Translation】 English version: 'Covering the mind' is like ignorance (avidyā, delusion about the true nature of things). Limitless dream events are like countless grains of sand representing ignorance, covering all Buddha-dharma as numerous as the sands of the Ganges. The events in a dream are unreal, whether they are good, bad, sorrowful, or joyful, they are like the delusions of views and emotions (dṛṣṭi-heya, delusions arising from views and emotions) covering the true emptiness (śūnyatā, emptiness). If one does not carefully examine the metaphor of the dream, the doubts about the inconceivable will never be resolved. Therefore, many Mahayana sutras speak of ten metaphors. However, Dharma masters, if they do not fully grasp these metaphors, and their minds remain fixated on the one-sided, false emptiness, they will not see the Dharma-nature inherent in the limitless ignorance of the metaphor. Therefore, the realm and meaning of the Three Truths (tri-satya, the truths of emptiness, provisional existence, and the Middle Way) cannot be established. Second, clarifying the one who can contemplate. If one contemplates this single thought of ignorance, it is neither empty nor provisional, then all dharmas are also neither empty nor provisional. And if one can know that the mind is both empty and provisional, then one can illuminate that all dharmas are also empty and provisional. This is the One-Mind Three Contemplations (eka-citta-tri-vidha-dhyāna, simultaneously cultivating the contemplations of emptiness, provisional existence, and the Middle Way in one mind), fully illuminating the principle of the Three Truths. Without cutting off foolish love, one can generate various kinds of bright liberation. Just as when water becomes clear, the image of a pearl naturally appears. This is the stage of practice. Third, clarifying the one who attains realization. If one realizes the One-Mind Three Contemplations, that is the One-Mind Three Wisdoms and Five Eyes (eka-citta-tri-jñāna-pañca-cakṣu, realizing three wisdoms and five eyes in one mind). If one attains the purity of the six senses (ṣaḍ-indriya-viśuddhi, the purity of the six sense organs: eyes, ears, nose, tongue, body, and mind), it is called similar realization, which is the stage of the Ten Faiths. If one generates true, non-leaking wisdom, it is called partial realization of the truth, which is the stage of the Initial Abiding. The sutra says: 'In a single thought, knowing all dharmas is the bodhimaṇḍa, because one achieves all wisdom.' The Mahāprajñāpāramitā Sūtra says: 'There are Bodhisattvas who, from the initial arising of their minds, immediately sit on the bodhimaṇḍa.' One should know that this Bodhisattva is like a Buddha. The Mahāprajñāpāramitopadeśa says: 'The three wisdoms are actually attained in one mind, but the Buddha explains them separately for people, so that they can be easily understood, therefore they are explained in sequence.' Furthermore, generally clarifying the three types of Three Contemplations. First, the Distinctive Characteristics Three Contemplations; second, the Common Characteristics Three Contemplations; third, the One-Mind Three Contemplations. First, the Distinctive Characteristics Three Contemplations, is to separately contemplate the Three Truths. If one enters emptiness from provisional existence, one can only attain the contemplation of truth, and cannot yet contemplate provisional existence. How can one contemplate the Middle Way? If one enters provisional existence from emptiness, one can only attain the contemplation of provisional existence, and has not yet been able to contemplate the Middle Way. If one enters the Middle Way correct contemplation, then one can illuminate both truths. The three common aspect three contemplations are different from this. Entering emptiness from provisional existence, it is not only known that the provisional existence of the mundane is empty, but also that the truth and the middle way are also empty. If you enter the provisional from the empty, not only do you know that the provisional is false, but the true empty middle way is also false, if
入中道正觀。非但知中道是中。俗真通是中也。是則一空一切空。無假無中。而不空。一假一切假。無中無空。而不假。一中一切中。無假無空。而不中。但以一觀當名。解心無不通也。三一心三觀者。知一念心不可得不可說。而能圓觀三諦也。即凈名經云。一念知一切法是道場。成就一切智故。是以在境。為一諦而三諦。在心為一觀而三觀。在果為一智而三智。如一圓珠。珠相喻有。珠徹凈喻空。圓明喻中。三無前後。此喻一諦而三諦。若以明鏡照之。珠上。三義一時頓現。即喻一觀而三觀。若就鏡中觀珠。珠之與鏡非一非異。則喻心境二而不二。為真覺也。妙觀者。觀一念心為所緣境。返觀此心。從何處來。去至何所。凈若虛空。名空觀。觀境歷歷分明。名假觀。雖歷歷分明。而性常自空。而境觀歷然。名中觀。即三而一。即一而三。語默行住。不生不滅。不常不斷。不一不異。不來不去。不有不無。不住不著。不垢不凈。不愛不取。不虛不實。不縛不脫。皆不生不滅之異名。義無別也。即空不住空。即假不住假。即中不住中。是名中。何以故。為即空。空有何可住。即假。幻化影。復何可住。二邊既無可住。豈有中可住。故曰三諦無住。是名為中。當須如此。空中無空只勿空。假中無假只勿假。中中無中只勿中
【現代漢語翻譯】 現代漢語譯本： 進入中道正觀，不僅僅是知道中道是中，俗諦（世俗諦，指世間事物表面的、相對的真理）和真諦（勝義諦，指超越世俗的、絕對的真理）貫通才是中。這樣，一個空，一切皆空，沒有假和中，但又不是不空。一個假，一切皆假，沒有中和空，但又不是不假。一個中，一切皆中，沒有假和空，但又不是不中。只是用一個觀照來命名，理解了心，就沒有不通達的。三一心三觀是指，知道一念心不可得，不可說，而能圓滿地觀照空、假、中三諦。就像《維摩詰經》所說：『一念知一切法是道場，成就一切智慧的緣故。』因此，在境上，是一個諦而又是三諦；在心上，是一個觀而又是三觀；在果上，是一個智而又是三智。就像一顆圓珠，珠子的形狀比喻『有』，珠子的清澈比喻『空』，圓潤光明比喻『中』，三者沒有先後。這個比喻說明一個諦就是三諦。如果用明鏡來照它，珠子上的空、假、中三義一時頓然顯現，這就比喻一個觀就是三觀。如果就著鏡子來觀察珠子，珠子和鏡子非一非異，這就比喻心和境二而不二，是真正的覺悟。妙觀是指，觀照一念心作為所緣之境，反過來觀察這個心，從何處來，去往何處，清凈得像虛空，這叫做空觀。觀照境界歷歷分明，這叫做假觀。雖然歷歷分明，但自性常常是空，而境界和觀照歷然存在，這叫做中觀。即三而一，即一而三。語默動靜，不生不滅，不常不斷，不一不異，不來不去，不有不無，不住不著，不垢不凈，不愛不取，不虛不實，不縛不脫，都是不生不滅的不同名稱，意義沒有差別。即空不住于空，即假不住于假，即中不住于中，這叫做中。為什麼呢？因為是即空，空有什麼可以住的？是即假，如幻化之影，又有什麼可以住的？二邊既然無可住，哪裡有中可以住？所以說三諦無住，這叫做中。應當這樣：空中無空，只是不要執著于空；假中無假，只是不要執著于假；中中無中，只是不要執著于中。
【English Translation】 English version: Entering the Correct Contemplation of the Middle Way means not only knowing that the Middle Way is 'middle,' but also that the conventional truth (俗諦, sudi, the apparent, relative truth of worldly phenomena) and the ultimate truth (真諦, zhen諦, the absolute truth beyond the mundane) are both encompassed within it. Thus, if one is empty, everything is empty; there is neither provisionality nor the middle, yet it is not non-empty. If one is provisional, everything is provisional; there is neither the middle nor emptiness, yet it is not non-provisional. If one is the middle, everything is the middle; there is neither provisionality nor emptiness, yet it is not non-middle. It is simply named based on a single contemplation; understanding the mind, there is nothing that is not penetrated. The 'three minds in one' and 'three contemplations in one' refer to knowing that a single thought is unattainable and inexpressible, yet one can perfectly contemplate the three truths of emptiness, provisionality, and the middle. As the Vimalakirti Sutra says, 'Knowing all dharmas in a single thought is the bodhimanda (道場, daochang, place of enlightenment), because one achieves all wisdom.' Therefore, in terms of the object, it is one truth yet also three truths; in terms of the mind, it is one contemplation yet also three contemplations; in terms of the result, it is one wisdom yet also three wisdoms. It is like a round pearl: the form of the pearl is analogous to 'existence,' the clarity of the pearl is analogous to 'emptiness,' and the round brightness is analogous to the 'middle.' The three are without precedence or sequence. This analogy illustrates that one truth is also three truths. If one illuminates it with a clear mirror, the three meanings of emptiness, provisionality, and the middle appear simultaneously, which is analogous to one contemplation being also three contemplations. If one observes the pearl in the mirror, the pearl and the mirror are neither one nor different, which is analogous to the mind and the object being two but not two, representing true enlightenment. Wonderful contemplation means contemplating a single thought as the object of contemplation, and then turning back to observe this mind: where does it come from, and where does it go? Being as pure as empty space is called the contemplation of emptiness. Observing the realm distinctly and clearly is called the contemplation of provisionality. Although it is distinctly and clearly, its nature is always empty, and the realm and contemplation are clearly present, which is called the contemplation of the middle. It is three in one, and one in three. Speech and silence, movement and stillness, are neither arising nor ceasing, neither constant nor discontinuous, neither one nor different, neither coming nor going, neither existent nor non-existent, neither abiding nor attached, neither defiled nor pure, neither loved nor grasped, neither false nor true, neither bound nor liberated—all are different names for neither arising nor ceasing, and their meanings are not different. That is, emptiness does not abide in emptiness, provisionality does not abide in provisionality, and the middle does not abide in the middle; this is called the middle. Why? Because it is emptiness, what can emptiness abide in? It is provisionality, like an illusionary shadow, what can it abide in? Since there is nowhere to abide on either extreme, how can there be a middle to abide in? Therefore, it is said that the three truths are without abiding; this is called the middle. It should be like this: in emptiness, there is no emptiness, just do not cling to emptiness; in provisionality, there is no provisionality, just do not cling to provisionality; in the middle, there is no middle, just do not cling to the middle.
。當如是照。照中無照只勿照。若見如是理。即見萬物而自虛也。此三觀者。是不思議境。若闕一觀。境智不成。故云不思議。備收一切法。一切雖多。十法界收盡。既其镕融。一則具十成百法界。一界又具十如。一如又具三種世間。謂五陰。眾生。國土。千如則有三千世間。名不思議假。此假即空即中。若無中。攝理不遍。若無十界。收事不盡。若無十如。因果不具。若無三種世間。依正不足。故知實相。悉總諸法。重重無盡。融融無礙。猶如帝網。名不思議境也。凡聖同有此理。故云己之三千。遍彼三千。彼彼三千。互遍亦爾。故得依正終日炳然。無所分別。法界洞朗。為顯此境。故云觀不思議境也。如三觀頌云。空觀如性不可得。假觀相含法界。邊中觀體等理無二。即一而三常宛然。又空觀。了諸法無自性故。二假觀。此空處具諸法故。三中觀。空假無別體故。唯一真心故。以空是心之性。即是真空。非是但空。以假是心之相。即是妙假。非是偏假。性相分三而非三。真心冥一而非一。非一而三觀宛然。非三而一心不動。又即一而三相不同。如鏡體一有光明影像差別之相。即三而一體無異。如影像光明。俱同一鏡。又古釋三觀義云。一念心起。起無起相。徹底唯空。三際寂然。了不可得。無見聞覺知相。無眼耳
【現代漢語翻譯】 現代漢語譯本：應當這樣觀照。觀照中沒有能觀照的主體，只是不要停止觀照。如果領悟了這個道理，就能看到萬物都是虛幻的。這三種觀法，是不思議的境界。如果缺少任何一種觀法，境和智就不能成就。所以說是不可思議，因為它完備地包含了所有法。一切法雖然很多，但都被十法界收盡。既然是融合的，那麼一界就具備十界，成就百法界。一界又具備十如是（十如是：如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等）。一如是又具備三種世間，即五陰世間、眾生世間、國土世間。千如是就有三千世間，名為不可思議的假。這個假即是空，即是中。如果沒有中，就不能普遍地攝代理。如果沒有十界，就不能完全地收攝事。如果沒有十如是，因果就不完備。如果沒有三種世間，依報和正報就不充足。所以要知道實相，完全包含了所有法，重重無盡，融合無礙，猶如帝網（Indra's net），名為不可思議的境界。凡夫和聖人共同具有這個道理，所以說自己的三千世間，遍及他人的三千世間，彼此的三千世間，互相遍及也是這樣。所以能夠依報和正報終日顯現，沒有分別。法界洞徹明朗。爲了顯現這個境界，所以說觀不可思議境。如三觀頌所說：『空觀如性不可得，假觀相含法界，邊中觀體等理無二，即一而三常宛然。』又，空觀，了知諸法沒有自性；假觀，這個空處具備諸法；中觀，空和假沒有不同的本體，因為只有一個真心。因為空是心的本性，即是真空，不是僅僅是空。因為假是心的現象，即是妙假，不是偏頗的假。性相分為三而不是三，真心冥合為一而不是一。非一而三觀法宛然存在，非三而一心不動搖。又，即一而三相不同，如鏡子的本體是一個，但有光明影像差別的現象。即三而一體沒有差異，如影像光明，都同一于鏡子。又有古人解釋三觀的意義說：一念心起，起而沒有起的相狀，徹底唯空，三際（過去、現在、未來）寂然，完全不可得，沒有見聞覺知的相狀，沒有眼耳 現代漢語譯本： 現代漢語譯本：
【English Translation】 English version: One should contemplate in this way. In contemplation, there is no subject of contemplation, just do not cease contemplating. If one understands this principle, one will see that all things are illusory. These three contemplations are an inconceivable realm. If any one of these contemplations is missing, the realm and wisdom cannot be accomplished. Therefore, it is said to be inconceivable because it completely encompasses all dharmas. Although there are many dharmas, they are all contained within the Ten Dharma Realms. Since they are fused together, one realm possesses the ten realms, accomplishing the hundred Dharma Realms. One realm also possesses the Ten Suchnesses (Ten Suchnesses: such appearance, such nature, such entity, such power, such function, such cause, such condition, such effect, such retribution, such ultimate equality of beginning and end). One suchness also possesses the three realms, namely the realm of the five skandhas, the realm of sentient beings, and the realm of lands. A thousand suchnesses have three thousand realms, called the inconceivable provisional. This provisional is emptiness, which is the middle way. Without the middle way, one cannot universally encompass the principle. Without the ten realms, one cannot completely encompass the phenomena. Without the ten suchnesses, cause and effect are incomplete. Without the three realms, the dependent and the principal are insufficient. Therefore, one should know that the true aspect completely encompasses all dharmas, endlessly layered, fused without obstruction, like Indra's net, called the inconceivable realm. Ordinary beings and sages share this principle, so it is said that one's own three thousand realms pervade the three thousand realms of others, and the mutual pervasion of the three thousand realms is also like this. Therefore, the dependent and the principal can appear clearly all day long, without distinction. The Dharma Realm is clear and bright. To reveal this realm, it is said to contemplate the inconceivable realm. As the verse of the Three Contemplations says: 'The contemplation of emptiness is like nature, unattainable; the contemplation of the provisional contains the Dharma Realm; the contemplation of the middle way is equal to the principle, without duality; being one and three, it is always complete.' Furthermore, the contemplation of emptiness realizes that all dharmas have no self-nature; the contemplation of the provisional realizes that this empty place possesses all dharmas; the contemplation of the middle way realizes that emptiness and the provisional have no different entity, because there is only one true mind. Because emptiness is the nature of the mind, it is true emptiness, not merely emptiness. Because the provisional is the phenomenon of the mind, it is wonderful provisional, not biased provisional. Nature and phenomenon are divided into three but are not three; the true mind merges into one but is not one. Non-one and three contemplations exist completely; non-three and one mind does not waver. Also, being one and three, the appearances are different, like the body of a mirror is one, but there are phenomena of light, shadow, and difference. Being three and one, the entity is not different, like shadow and light, all are the same as the mirror. Also, ancient people explained the meaning of the three contemplations by saying: When a thought arises, it arises without the appearance of arising, thoroughly only emptiness, the three times (past, present, future) are silent, completely unattainable, without the appearance of seeing, hearing, feeling, and knowing, without eyes and ears English version: English version:
鼻舌身意相。空觀也。一念心起。有三千世間相。國土世間一千。山河大地日月星辰是也。五陰世間一千。染凈一切色心是也。眾生世間一千。六凡四聖假質是也。一念心起。三千性相一時起。一念心滅。三千性相一時滅也。念外無一毫法可得。法外無一毫念可得也。此心性圓明。一而能多。小而能大。染而能凈。因而能果。有而能無。故一一色。一一香。一一念。介爾有心。即具三千也。一處見多。多處見一。一念即多劫。多劫即一念。重重互現。喻天帝珠網。此假觀也。一念心起。起而無起。三際寂然。無起而起。三千性相。非空非假。雙照空假。此中觀也。說即有三名字。照時不作三一解。只念念見自心性。任運非三非一。亦不用破除身心。亦不要安立境觀。念想斷處。一切時中任運心常三觀也。人無圓機。自謂我是凡穢。我多煩惱。我智慧劣。我是生死人。此乃翳眼見空華。空實無華也。圓人觀明。觸事全同古佛。非分同也。何以故。法性圓理。三德三身。只是一念。不可分故。此圓理亦無次位。為人未能任運常觀。觀有斷續。我性未破。破而未盡故。分六即四十二位。點空接引令至無修耳。或謂凡人但有佛法身性。未有報化德用。此乃別教中解。圓觀惑業苦三本自無性。全是三德。三德本無住處。住惑業苦
【現代漢語翻譯】 現代漢語譯本 鼻、舌、身、意（指感覺器官和意識）。這是空觀（認為一切事物本質上是空性的）的體現。一個念頭生起，就包含了三千世間的景象。國土世間一千，指的是山河大地、日月星辰。五陰世間一千，指的是染污和清凈的一切色法和心法。眾生世間一千，指的是六凡（地獄、餓鬼、畜生、阿修羅、人、天）四聖（聲聞、緣覺、菩薩、佛）的假借形體。一個念頭生起，三千種性相同時生起；一個念頭滅去，三千種性相同時滅去。念頭之外沒有絲毫法可以得到，法之外也沒有絲毫念頭可以得到。這個心性是圓滿光明的，一能化為多，小能化為大，染能化為凈，因能化為果，有能化為無。所以，每一個色，每一個香，每一個念頭，只要稍微動心，就具備了三千世間。在一處能看到多處，在多處能看到一處。一個念頭就是多個劫，多個劫就是一個念頭。重重互相顯現，就像天帝的珠網一樣。這是假觀（認為一切事物都是因緣和合的假象）。一個念頭生起，生起而無所起，過去、現在、未來三際都是寂靜的。無起而起，三千種性相，非空非假，同時照見空和假，這就是中觀（認為不落兩邊，處於中道）。 說起來有三個名字（空觀、假觀、中觀），但照見的時候不要把它理解為三個或一個。只要唸唸觀照自己的心性，自然而然地就不是三也不是一。也不用破除身心，也不要安立境界和觀想。念頭和想法斷絕的地方，一切時中自然而然地保持心常在三觀之中。人如果沒有圓融的機智，就自認為我是凡夫俗子，我很污穢，我有很多煩惱，我的智慧很低下，我是生死輪迴的人。這就像眼睛有病的人看到空中的花朵一樣，實際上空中並沒有花朵。圓融的人觀照明白，接觸任何事物都和過去的佛一樣，不是一部分相同。為什麼呢？因為法性的圓滿道理，法身、報身、應身這三身，以及法身德、般若德、解脫德這三德，只是一念之間，不可分割。這個圓滿的道理也沒有次第的位次，因為人們還不能自然而然地保持常觀，觀照有間斷，我執還沒有破除，破除得還不徹底，所以才分出六即（理即佛、名字即佛、觀行即佛、相似即佛、分證即佛、究竟即佛）和四十二個位次（十住、十行、十回向、十地、等覺、妙覺），用點空的辦法接引人們達到無修的境界。或者有人認為凡人只有佛法身性，沒有報身和化身的德用，這是別教（三藏教以外的特別教義）中的解釋。圓觀認為迷惑、業、苦這三者本來就沒有自性，完全是三德的體現。而三德本來就沒有住處，卻住在迷惑、業、苦之中。
【English Translation】 English version Nose, tongue, body, and mind (referring to the sensory organs and consciousness). This is the manifestation of emptiness contemplation (viewing all things as essentially empty). When a single thought arises, it contains the appearances of three thousand worlds. The one thousand world realms refer to mountains, rivers, the earth, the sun, moon, and stars. The one thousand aggregates of existence (five skandhas) refer to all defiled and pure forms and mental phenomena. The one thousand realms of sentient beings refer to the borrowed forms of the six ordinary beings (hell beings, hungry ghosts, animals, asuras, humans, and gods) and the four noble ones (sravakas, pratyekabuddhas, bodhisattvas, and Buddhas). When a single thought arises, the three thousand natures and appearances arise simultaneously; when a single thought ceases, the three thousand natures and appearances cease simultaneously. Outside of thought, not a single dharma can be obtained; outside of dharma, not a single thought can be obtained. This mind-nature is perfectly enlightened, able to transform one into many, small into large, defiled into pure, cause into effect, and existence into non-existence. Therefore, every form, every fragrance, every thought, as long as there is a slight movement of the mind, possesses the three thousand worlds. In one place, one can see many places; in many places, one can see one place. One thought is many kalpas, and many kalpas are one thought. Layer upon layer mutually appear, like the net of jewels of Indra. This is provisional contemplation (viewing all things as provisional appearances arising from conditions). When a single thought arises, it arises without arising; the three times (past, present, and future) are all still. Arising without arising, the three thousand natures and appearances are neither empty nor provisional, simultaneously illuminating emptiness and provisionality. This is the middle way contemplation (viewing things without falling into extremes, remaining in the middle path). Speaking of it, there are three names (emptiness contemplation, provisional contemplation, and middle way contemplation), but when illuminating, do not understand it as three or one. Just contemplate one's own mind-nature in every thought, and naturally it is neither three nor one. There is no need to eliminate the body and mind, nor to establish realms and visualizations. Where thoughts and ideas cease, at all times, naturally maintain the mind constantly in the three contemplations. If people do not have perfect wisdom, they will think of themselves as ordinary beings, impure, with many afflictions, and with inferior wisdom, beings in the cycle of birth and death. This is like a person with diseased eyes seeing flowers in the sky, but in reality, there are no flowers in the sky. A person with perfect understanding contemplates clearly, and when encountering anything, is the same as the Buddhas of the past, not just partially the same. Why? Because the perfect principle of dharma-nature, the three bodies (dharmakaya, sambhogakaya, nirmanakaya), and the three virtues (dharmakaya virtue, prajna virtue, liberation virtue) are just in one thought, inseparable. This perfect principle also has no sequential positions, because people are not yet able to naturally maintain constant contemplation, contemplation is intermittent, and the ego has not yet been broken, or has not been completely broken, so the six identities (identity in principle, identity in name, identity in practice, similar identity, partial identity, ultimate identity) and the forty-two positions (ten abodes, ten practices, ten dedications, ten grounds, near-perfect enlightenment, perfect enlightenment) are divided, using the method of pointing to emptiness to guide people to the state of no cultivation. Or some people think that ordinary people only have the dharma-body nature of the Buddha, but do not have the merit and function of the reward body and transformation body, which is the explanation in the separate teaching (special teachings outside the Tripitaka teachings). The perfect contemplation believes that delusion, karma, and suffering originally have no self-nature, and are completely the manifestation of the three virtues. And the three virtues originally have no dwelling place, but dwell in delusion, karma, and suffering.
中。三身三道。悉是假名。畢竟空中。了不可得。無惡可舍。無道可證。才見有一毫理可依泊者。便是妄境牽生心。三觀不明也。學人嫌惡貪瞋癡。作意斷除。殊不知此嫌惡心自是惑也。若才覺起。即照此起處。自無性不可取捨。三觀明也。若別作對治。別作真如實相解。別作佛菩薩想。別運身心遍法界想。並非圓意。圓人即念無念耳。若謂能覺知識別者是心。此是心苗。非心性也。故云動是法王苗。寂是法王根。心性者。三觀明時是也。三觀明時。不見有情無情。佛與眾生。若罪若福。在我觀內。在我觀外。在我觀中。皆不可也。若不明三觀。妄情計佛性在身中。計遍草木上。經中喚作遍計所執性。外道所宗。四教所不攝。況圓人解乎。夫中觀難明。圓解微妙。凡言中者。有二種中。一但中。二圓中。如首楞嚴經明八還義。若析前塵。見無還處。見性獨妙。但中也。見與見緣。元是菩提。妙凈明體。云何于中有是非是。此圓中也。又空假即中。但中也。中即空假。不但中也。即是圓中。如藏通二教。是但空。即析色體塵。歸徹底自性之空。如別圓二教。是不可得空。具中道佛性不空之理。傅大士頌云。獨自精。其實離聲名。三觀一心融萬品。荊棘叢林何處生。釋曰。若能內觀返照獨精自心。何言詮所及。故云其實離
聲名。了此一念心。起處不可得。是名空觀。即于空處。見緣生法。似有現顯。故云一切法。是一切法。非於無性無像。而有得有像。是名假觀。求空不得空。尋假不得假。非空非假。全是一心。是名中觀。唸唸具三觀之法。塵塵成佛智之門。故云三觀一心融萬品。則煩惱荊棘。五陰叢林。生死根株。我慢原阜。更從何處而起。故云荊棘叢林何處生。普賢觀云。止觀十門者。一心行稱理。攝散名止。二止不滯寂。不礙觀事。三由理事交徹而必俱。遂使止觀無礙而雙運。四理事形奪而俱盡。故止觀兩亡而絕寄。五絕理事無礙之境。與泯止觀無礙之心。二而不二。故不礙心境而一味。不二而二故。不壞一味而心境。六由即理之事。收一切法故。即止之觀。亦見一切。七由此事即是彼事故。令止觀見此心即是彼心。八由前中六則一多相入而非一。七則一多相是而非異。此二不二同一法界。止觀無二之智。頓見即入二門。同一法界而無散動。九由事則重重無盡。止觀亦普眼齊照。十即此普門之智為主故。頓照普門法界時。必攝一切為伴。無盡無盡。
宗鏡錄卷第三十五
丁未高麗國分司大藏都監奉敕雕造 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第三十六
慧日永
【現代漢語翻譯】 現代漢語譯本 聲明。瞭解這一念心的生起之處不可得，這叫做空觀。即在空性之處，見到因緣生法，似乎有顯現，所以說一切法，即是一切法。不是在無自性無形象之處，而有可得的形象，這叫做假觀。尋求空性而不可得空性，尋找假象而不可得假象，非空非假，完全是一心，這叫做中觀。唸唸都具備三觀的法，塵塵都成為佛智之門。所以說三觀一心融合萬法，那麼煩惱荊棘、五陰叢林、生死根株、我慢山丘，更從何處而生起呢？所以說荊棘叢林從何處生？ 《普賢觀》說，止觀十門是：一心修行與真理相應，收攝散亂心念叫做止。二，止不滯留于寂靜，不妨礙觀照諸法。三，由於理和事相互交融而必然同時具備，於是使止觀沒有障礙而同時執行。四，理和事相互消融而完全消失，所以止觀兩方面都消失而沒有寄託。五，超越理事無礙的境界，與泯滅止觀無礙的心，二而不二，所以不妨礙心境而成為一體。不二而二，所以不破壞一體性而有心境的差別。六，由於即理之事，收攝一切法，所以即止之觀，也見到一切。七，由此事即是彼事，令止觀見到此心即是彼心。八，由前面的六則，一和多相互進入而不是一，第七則，一和多相互相是而不是異，這二者不二，同一法界，止觀無二的智慧，頓然見到即進入二門，同一法界而沒有散動。九，由事則重重無盡，止觀也普眼齊照。十，即以此普門之智為主，所以頓然照見普門法界時，必然收攝一切作為伴侶，無盡無盡。
《宗鏡錄》卷第三十五
丁未年高麗國分司大藏都監奉敕雕造 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第三十六
慧日 永明
【English Translation】 English version Statement. Understanding that the arising of this single thought is unattainable is called the Emptiness Contemplation (Śūnyatā-darśana). That is, in the state of emptiness, seeing conditioned arising (Pratītyasamutpāda) phenomena as if they appear, hence it is said that all dharmas are all dharmas. It is not that in the absence of self-nature and form, there are attainable forms; this is called the Provisional Contemplation (Prajñapti-darśana). Seeking emptiness but not attaining emptiness, searching for the provisional but not attaining the provisional, neither empty nor provisional, entirely one mind, this is called the Middle Contemplation (Madhyama-darśana). Every thought possesses the method of the three contemplations, every particle becomes the gate of Buddha's wisdom. Therefore, it is said that the three contemplations and one mind merge all phenomena, then where do afflictions, thorns, the forest of the five aggregates (Skandha), the roots of birth and death, and the mounds of pride arise from? Therefore, it is said, 'Where do the thickets of thorns arise from?' The Universal Virtue Contemplation (Samantabhadra-darśana) says that the ten gates of cessation and contemplation are: First, practicing with one mind in accordance with the truth, gathering scattered thoughts is called cessation (Śamatha). Second, cessation does not stagnate in stillness, nor does it hinder the contemplation of affairs (Vipaśyanā). Third, because principle and phenomena interpenetrate and are necessarily both present, cessation and contemplation are unobstructed and operate simultaneously. Fourth, principle and phenomena mutually negate each other and are completely exhausted, so both cessation and contemplation disappear and have no reliance. Fifth, transcending the realm of unobstructed principle and phenomena, and extinguishing the unobstructed mind of cessation and contemplation, two but not two, so it does not hinder the mind and realm from becoming one flavor. Not two but two, so it does not destroy the one flavor while maintaining the distinction of mind and realm. Sixth, because of the phenomena that is identical to principle, gathering all dharmas, so the contemplation that is identical to cessation also sees everything. Seventh, because this phenomenon is identical to that phenomenon, it causes cessation and contemplation to see this mind as that mind. Eighth, from the preceding six, one and many enter each other but are not one; in the seventh, one and many are mutually identical but not different; these two are not two, the same Dharma Realm (Dharmadhātu), the wisdom of non-duality of cessation and contemplation, suddenly sees and enters the two gates, the same Dharma Realm without scattering. Ninth, because phenomena are endlessly layered, cessation and contemplation also illuminate with universal vision. Tenth, taking this wisdom of the universal gate as the main thing, so when suddenly illuminating the universal gate of the Dharma Realm, it necessarily gathers everything as companions, endless and endless.
Zong Jing Lu (Record of the Source Mirror) Volume 35
Carved by the Goryeo Kingdom's Branch Office of the Great Canon Supervision under Imperial Order in the Dingwei Year Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu Volume 36
Hui Ri Yongming
明寺主智覺禪師延壽集
夫觀門略有二種。一依禪宗。及圓教。上上根人。直觀心性。不立能所。不作想念。定散俱觀。內外咸等。即無觀之觀。靈知寂照。二依觀門。觀心似現前境。雖權立假相。悉從心變。如觀經中。立日觀水觀等十六觀門。上生經中。觀兜率天宮彌勒內院等。諸章鈔釋云。言觀一字。理有二種。一觀矚。二觀察。初觀矚者。如前五識緣五塵境。矚對前境。顯現分明。無推度故。現量性境之所攝故。次觀察者。向自識上。安模建立。伺察推尋境分劑故。今立觀門。即當第二觀察。約能觀之心。出體有四。一克性出體。唯別境慧。此慧能揀去散亂染無記等。擇留善凈所變境故。二能所引體。定引慧故。三相應體。五蘊除色。四眷屬體。並色五蘊。
問。相應四蘊心王心所。取其何者為能觀察。
答。先辯心王。次明心所。若八識心王。唯取第六。
問。前五七八俱能緣慮。何以不取。
答。且前五識。有漏位中。唯現量緣實五塵境。第八唯現量緣三境故。種子根身器世間境。性唯無記。第七有漏位中。常緣第八見分為境。非量所收。今能觀心。因教比知變起相分。比量善性獨影境攝故。唯第六有此功能。
問。第六心王。有其幾種。
答。義說有四。一
明瞭意識。與前五識同緣五塵。分明顯了。二定中意識。引得上定。定中所起。三獨散意識。不與前五同緣。為揀明瞭。故立獨名。又非定中所起。故名為散。獨于散位而生起故。四夢中意識。于睡眠位。起此識故。
問。四中何者是能觀心。
答。得上定者。定中意識。現量觀故。未得定者。獨散意識。能為觀體。次明心所者。有五十一法。總分六位。且通辯諸識有漏位中相應者。前五識各有三十四心所相應。謂遍行五。別境五。善十一根本煩惱三貪嗔癡。中隨二大隨八。第六識三界三性。定散通論。具與五十一心所相應。第七識與十八心所相應。謂遍行五。根本煩惱四。我癡．我見．我慢．我愛。大隨八別境中慧。第八識唯與遍行心所相應。此八種識。若成無漏。唯與二十一心所相應。謂遍行別境善法。今明能觀心。但唯善性。第六識。其相應心所。隨心王說。定中心所唯二十一。謂遍行五。別境五。善十一。或尋伺中隨取一法。即二十二。尋粗伺細。不俱起故。淺深推度。思慧為體。若與散位心王相應。即二十法。於前善中除輕安故。輕安一法是定引故。有定資身。方得調暢。有輕安義。或二十一。于尋伺中隨取一故。
問。能觀心於三境之中。此何境。
答。定散二位皆獨影境。變
【現代漢語翻譯】 現代漢語譯本 明瞭意識：與前五識（眼識、耳識、鼻識、舌識、身識）一同緣於五塵（色、聲、香、味、觸），分明而了別。 二定中意識：由修習禪定而引發的上定（更高級的禪定狀態）中的意識，是禪定中所生起的。 三獨散意識：不與前五識一同緣於五塵，爲了揀別其明瞭性，所以立『獨』之名。又不是在禪定中所生起，所以名為『散』，因為它獨自在散亂的狀態中生起。 四夢中意識：在睡眠狀態中生起的意識。
問：這四種意識中，哪一種是能觀之心？
答：得到上定者的定中意識，因為它是現量（直接的、不經過推理的認知）的觀照。未得到禪定者，獨散意識可以作為能觀的本體。 接下來闡明心所法，共有五十一種，總分為六個類別。首先通論在各種識的有漏位（尚未解脫的狀態）中相應的心所法。前五識各自與三十四種心所相應，包括遍行五（作意、觸、受、想、思），別境五（欲、勝解、念、定、慧），善十一（信、慚、愧、無貪、無嗔、無癡、精進、輕安、不放逸、行舍、不害），根本煩惱三（貪、嗔、癡），中隨二（無慚、無愧），大隨八（不信、懈怠、放逸、昏沉、掉舉、失念、不正知、散亂）。 第六識（意識）在三界（欲界、色界、無色界）和三種性質（善、惡、無記）中，定中和散亂狀態都包括，具足與五十一種心所相應。第七識（末那識）與十八種心所相應，包括遍行五，根本煩惱四（我癡、我見、我慢、我愛），大隨八，別境中的慧。 第八識（阿賴耶識）只與遍行心所相應。這八種識，如果轉成無漏（解脫的狀態），則只與二十一種心所相應，包括遍行、別境、善法。現在說明能觀之心，它只是善性的。第六識，其相應的心所，隨心王（主要意識）而說。定中的心所只有二十一種，包括遍行五，別境五，善十一。或者在尋（粗略的思考）和伺（細緻的觀察）中選取一種，即二十二種，因為尋和伺是粗細不同的，不會同時生起。淺深的推度，以思和慧為本體。如果與散亂狀態的心王相應，即二十種，因為在前面的善心中除去了輕安，輕安這種法是由禪定引發的，有禪定的資助，才能得到調暢，才有輕安的意義。或者二十一種，在尋和伺中選取一種。
問：能觀之心在三種境界（自相境、共相境、獨影境）之中，屬於哪一種境界？
答：定中和散亂兩種狀態都屬於獨影境（由意識單獨變現的境界）。
【English Translation】 English version Consciousness of Clarity: It shares the same objects of the five dusts (form, sound, smell, taste, touch) with the preceding five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), being distinct and clear. Consciousness in the Two Samādhis: The consciousness arising in the superior Samādhi (higher states of meditative absorption) which is induced by the practice of Samādhi. Third, the Solitary Scattered Consciousness: It does not share the same objects with the preceding five consciousnesses. To distinguish its clarity, it is named 'Solitary'. Moreover, it does not arise in Samādhi, hence it is called 'Scattered', as it arises solely in the scattered state. Fourth, Consciousness in Dreams: The consciousness that arises during sleep.
Question: Among these four, which is the mind capable of contemplation?
Answer: The consciousness in Samādhi of those who have attained superior Samādhi, because it contemplates with direct perception (present moment awareness). For those who have not attained Samādhi, the solitary scattered consciousness can serve as the basis for contemplation. Next, explaining the mental factors, there are fifty-one in total, divided into six categories. First, a general discussion of the mental factors that correspond in the defiled (unliberated) state of the various consciousnesses. The preceding five consciousnesses each correspond to thirty-four mental factors, including the five omnipresent (universal) mental factors (Attention [Manaskara], Contact [Sparsha], Feeling [Vedana], Perception [Samjna], Volition [Chetana]), the five object-specific mental factors (Desire [Chanda], Determination [Adhimoksha], Mindfulness [Smriti], Concentration [Samadhi], Wisdom [Prajna]), the eleven wholesome mental factors (Faith [Shraddha], Shame [Hri], Embarrassment [Apatrapya], Non-attachment [Allobha], Non-hatred [Advesha], Non-delusion [Amoha], Diligence [Virya], Pliancy [Prashrabdhi], Equanimity [Upeksha], Non-violence [Avihimsa], Conscientiousness [Apramada]), the three fundamental afflictions (Greed [Raga], Hatred [Dvesha], Delusion [Moha]), the two secondary afflictions (Shamelessness [Ahrikya], Non-embarrassment [Anapatrapya]), and the eight great secondary afflictions (Non-belief [Asraddha], Laziness [Kausidya], Negligence [Styana], Torpor [Middha], Excitement [Auddhatya], Forgetfulness [Mushitasmritita], Non-introspection [Asamprajanya], Distraction [Vikshepa]). The sixth consciousness (mind-consciousness) in the three realms (desire realm, form realm, formless realm) and three natures (wholesome, unwholesome, neutral), including both Samādhi and scattered states, fully corresponds to all fifty-one mental factors. The seventh consciousness (Manas-consciousness) corresponds to eighteen mental factors, including the five omnipresent mental factors, the four fundamental afflictions (self-ignorance [Atma-moha], self-view [Atma-drishti], self-conceit [Atma-mana], self-love [Atma-sneha]), the eight great secondary afflictions, and wisdom among the object-specific mental factors. The eighth consciousness (Alaya-consciousness) only corresponds to the omnipresent mental factors. If these eight consciousnesses are transformed into the undefiled (liberated) state, they only correspond to twenty-one mental factors, including the omnipresent, object-specific, and wholesome mental factors. Now, explaining the mind capable of contemplation, it is only wholesome in nature. The mental factors corresponding to the sixth consciousness are described according to the mind-king (primary consciousness). The mental factors in Samādhi are only twenty-one, including the five omnipresent, the five object-specific, and the eleven wholesome mental factors. Or, selecting one from either investigation (Vitarka) or analysis (Vichara), making it twenty-two, because investigation and analysis are coarse and subtle, and do not arise simultaneously. The depth of inference is based on thought and wisdom. If it corresponds to the mind-king in the scattered state, it is twenty mental factors, because pliancy is removed from the preceding wholesome mental factors, as pliancy is induced by Samādhi. Only with the support of Samādhi can one attain harmony, and only then is there the meaning of pliancy. Or, twenty-one, selecting one from either investigation or analysis.
Question: Among the three types of objects (self-nature object, shared-nature object, and image-only object), to which does the mind capable of contemplation belong?
Answer: Both the Samādhi and scattered states belong to the image-only object (an object solely manifested by consciousness).
假相故。此假相分從能緣見分種生。自無其種。故名獨影。不同性境是實色。心。各有種生。如眼識緣色等。又不同帶質境。心緣心時定有質故。中間相分。從質見起。言獨影境。自有二類。一有質。即此觀心。托彼為質。二無質。緣龜毛等。
問。既有彼質。何非帶質。
答。帶質有二。一真帶質。以心緣心。如第七緣第八。第六緣余識。二似帶質。心緣色故。即此所觀。帶彼質故。通似帶質。
問。定散二位。托彼質緣。熏得何種。
答。唯熏能觀心心所見分種子。相分是假。不熏。有漏觀心。不熏無漏質種。
問。三量之中。此是何量。
答。定位現量收。散位比量攝。不通非量。非正觀故。
問。三性何性。
答。唯善性故。
問。四緣何緣。
答。四緣皆具。第六心王並實心所。皆從種生。此因緣。假相分是所緣。為緣。即前念引后念。是等無間緣。增上有二。一順。二違。順增上有二。一有力順。作此觀時。諸緣有力。隨順能觀。名有力增上。作此觀時。不障余法。雖無力。能不違他。故名無力增上。二違增上。亦有二種。一違背。作此觀時。而能違背散亂心心所。又能違背無記性等。二違損。作此觀時。而能違損諸染法故。
問
【現代漢語翻譯】 現代漢語譯本 因為是虛假的相。這個虛假的相分是從能緣見分（Nengyuan Jianfen，能認知的主觀部分）的種子生起的。它自身沒有這樣的種子，所以稱為獨影境（Duying Jing，唯識宗術語，指不反映外部真實對象的心理影像）。這與性境（Xingjing，直接由外部對像產生的認知）不同，性境是真實的色（Se，物質）和心（Xin，精神），各自都有種子生起，比如眼識緣於色等。也不同於帶質境（Daizhi Jing，通過中介反映外部對象的認知），心緣於心時一定有質（Zhi，作為中介的心理內容），中間的相分（Xiangfen，被認知的客觀部分）是從質見（Zhijian，對作為中介的心理內容的認知）生起的。說到獨影境，自身有兩類：一類是有質的，就是這種觀心，依託其他事物作為質；另一類是無質的，緣于龜毛等不存在的事物。
問：既然有那個質，為什麼不是帶質境？
答：帶質境有兩種：一種是真帶質，以心緣心，比如第七識緣于第八識，第六識緣于其他識；另一種是似帶質，心緣於色，就是這種觀心，帶有那個質，所以通屬於似帶質。
問：在禪定和散亂兩種狀態下，依託那個質來緣，熏習得到什麼種子？
答：只熏習能觀的心和心所（Xin suo，心理活動）的見分種子。相分是虛假的，不熏習。有漏（Youlou，有煩惱）的觀心，不熏習無漏（Wulou，無煩惱）的質的種子。
問：在三量（Sanliang，認識論的三種方式：現量、比量、非量）之中，這是什麼量？
答：禪定狀態屬於現量（Xianliang，直接的、不帶推理的認知），散亂狀態屬於比量（Biliang，通過推理的認知）。不屬於非量（Feiliang，錯誤的認知），因為它不是不正當的觀察。
問：屬於三性（Sanxing，善、惡、無記）中的哪一種？
答：唯有善性。
問：屬於四緣（Siyuan，因緣、所緣緣、等無間緣、增上緣）中的哪幾種緣？
答：四緣都具備。第六意識（Diliu Yishi，第六種意識，負責分別）和真實的心所，都是從種子生起的，這是因緣（Yinyuan，直接原因）。虛假的相分是所緣，作為所緣緣（Suoyuan Yuan，認知對像）。前一念引導后一念，是等無間緣（Dengwujian Yuan，連續不斷的心理過程）。增上緣（Zengshang Yuan，輔助條件）有兩種：順增上緣和違增上緣。順增上緣有兩種：一種是有力順增上，在進行這種觀想時，各種條件都很有力，順應能觀的心，稱為有力增上；在進行這種觀想時，不障礙其他法，雖然沒有力量，但能不違背其他法，所以稱為無力增上。違增上緣也有兩種：一種是違背，在進行這種觀想時，能夠違背散亂的心和心所，也能夠違背無記性（Wujixing，非善非惡的狀態）等；另一種是違損，在進行這種觀想時，能夠違損各種染污法。
問：
【English Translation】 English version Because it is a false appearance. This false appearance arises from the seed of the perceiving aspect (Nengyuan Jianfen, the subjective aspect of cognition). It does not have such a seed itself, so it is called a 'single shadow' (Duying Jing, a term in Yogācāra Buddhism referring to a mental image that does not reflect an external reality). This is different from the objective realm (Xingjing, cognition directly produced by external objects), which consists of real matter (Se, material) and mind (Xin, mental), each arising from its own seed, such as when eye consciousness perceives form. It is also different from the 'image-bearing' realm (Daizhi Jing, cognition that reflects an external object through an intermediary), where the mind perceiving the mind always has a 'substance' (Zhi, the mental content acting as an intermediary), and the objective aspect (Xiangfen, the objective aspect of cognition) in between arises from the perception of that substance (Zhijian, the perception of the intermediary mental content). Speaking of the 'single shadow' realm, there are two types: one with substance, which is this contemplation of the mind, relying on something else as its substance; the other without substance, perceiving things like turtle hair (imaginary objects).
Question: Since there is that substance, why isn't it an 'image-bearing' realm?
Answer: There are two types of 'image-bearing' realms: one is the true 'image-bearing' realm, where the mind perceives the mind, such as the seventh consciousness perceiving the eighth consciousness, or the sixth consciousness perceiving other consciousnesses; the other is the 'similar image-bearing' realm, where the mind perceives form, which is this contemplation, bearing that substance, so it generally belongs to the 'similar image-bearing' realm.
Question: In the two states of meditation and distraction, what kind of seed is perfumed by relying on that substance?
Answer: Only the seed of the perceiving aspect of the mind and mental factors (Xin suo, mental activities) that are contemplating is perfumed. The objective aspect is false and is not perfumed. Contemplation of the mind with outflows (Youlou, with afflictions) does not perfume the seed of the substance that is without outflows (Wulou, without afflictions).
Question: Among the three valid cognitions (Sanliang, three modes of valid cognition: direct perception, inference, and valid testimony), which one is this?
Answer: The state of meditation is included in direct perception (Xianliang, immediate, non-inferential cognition), and the state of distraction is included in inference (Biliang, cognition through reasoning). It does not belong to invalid cognition (Feiliang, incorrect cognition) because it is not an improper observation.
Question: Which of the three natures (Sanxing, wholesome, unwholesome, and neutral) does it belong to?
Answer: Only the wholesome nature.
Question: Which of the four conditions (Siyuan, causal condition, object condition, immediately preceding condition, and dominant condition) does it belong to?
Answer: All four conditions are present. The sixth consciousness (Diliu Yishi, the sixth consciousness, responsible for discrimination) and the real mental factors all arise from seeds, which is the causal condition (Yinyuan, direct cause). The false objective aspect is the object, serving as the object condition (Suoyuan Yuan, object of cognition). The preceding thought leads to the following thought, which is the immediately preceding condition (Dengwujian Yuan, continuous mental process). There are two types of dominant conditions (Zengshang Yuan, auxiliary conditions): favorable and unfavorable. There are two types of favorable dominant conditions: one is the powerful favorable condition, where all conditions are powerful and conducive to the contemplating mind when performing this contemplation, called the powerful dominant condition; when performing this contemplation, it does not obstruct other dharmas, and although it has no power, it can avoid conflicting with other dharmas, so it is called the powerless dominant condition. There are also two types of unfavorable dominant conditions: one is opposing, where performing this contemplation can oppose distracted minds and mental factors, and can also oppose the neutral nature (Wujixing, neither wholesome nor unwholesome state), etc.; the other is detrimental, where performing this contemplation can harm various defiled dharmas.
Question:
。於三依中。此是何依。
答。三依皆具。一因緣依。能觀心等有自種。子為因緣依。現依種故。亦名種子依。二俱有依。謂六根處。能與諸心心所為依故。今能觀第六用七八二識為所依故。亦名增上緣依。三開導依。謂前念心心所。開避引導后念心心所。取前念心王。名開導依。后念必依前念生故。即現在心望后念心。假名前念。亦名等無間緣依。
問。五果之中。此是何果。
答。能觀心體。非異熟果。唯第八識。是真異熟。二等流果。此能觀心心所。從自種生。種現俱善。流類齊等。三離系果。此有漏觀。未斷障染繫縛法故。非離系果。四士用果。有二。一人士用。此人能作此觀。人為士用。因觀心成就。即士用果。二法士用。作此觀時。諸緣法等有力。如世士伕力用。成就觀心。即士用果。五增上果。前四果中有不攝法。但于觀心有隨順義。即為其因。觀心成就。即增上果。
問。此能觀心等。具幾緣生。
答。具五緣生。一作意。警心故。二種子。生現法。三根。即第七識。四境。假相分。五根本。即第八識。若加等無間。即六緣生。如上理事雙明。方圓觀法。
問。若境本無生。心常不住。又何煩立觀。背自天真。
答。為未達本無生。而欲向外妄修者。令
【現代漢語翻譯】 現代漢語譯本：關於三依（三種所依）中，這是哪一種所依？
答：三種所依都具備。一是因緣依（hetu-pratyaya），能觀之心等有其自身的種子，以種子為因緣依，因為顯現依賴於種子，所以也稱為種子依。二是俱有依（sahabhu-pratyaya），指六根（眼、耳、鼻、舌、身、意）之處，能為諸心心所（citta-caitta）提供所依。現在能觀之心以第六識（末那識）、第七識（阿賴耶識）和第八識（阿陀那識）為所依，所以也稱為增上緣依（adhipati-pratyaya）。三是開導依（anantara-pratyaya），指前唸的心心所，開闢引導后唸的心心所。取前念心王（citta-raja），名為開導依。后念必定依賴前念而生，所以現在的心相對於后唸的心，假名為前念，也稱為等無間緣依（samanantara-pratyaya）。
問：在五果（五種結果）之中，這是哪一種果？
答：能觀之心體，不是異熟果（vipaka-phala），只有第八識才是真正的異熟。二是等流果（nisyanda-phala），這能觀的心心所，從自身種子而生，種子和顯現都是善的，流類齊等。三是離系果（visamyoga-phala），這有漏的觀，尚未斷除障礙和染污的繫縛法，所以不是離系果。四是士用果（purusakara-phala），有兩種。一是人士用，此人能作此觀，人是士用，因為觀心成就，即是士用果。二是法士用，作此觀時，諸緣法等有力，如同世間士夫的力量，成就觀心，即是士用果。五是增上果（adhipati-phala），前四果中有不包含的法，但對於觀心有隨順的意義，即以此為因，觀心成就，即是增上果。
問：這能觀之心等，具備幾種緣而生？
答：具備五種緣而生。一是作意（manaskara），警覺心識。二是種子（bija），生起顯現的法。三是根（indriya），即第七識。四是境（visaya），假立的相分。五是根本（mulakarana），即第八識。如果加上等無間緣（samanantara-pratyaya），就是六緣而生。如上所述，理事雙重明瞭，方圓觀法。
問：如果境（visaya）本無生起，心（citta）也常不住留，又何必費事建立觀行，背離自身的天真本性？
答：爲了那些尚未通達本無生，卻想要向外妄求修行的人，讓他們...
【English Translation】 English version: Among the three dependencies (trayasraya), which dependency is this?
Answer: All three dependencies are present. First, the causal dependency (hetu-pratyayasraya): the observing mind, etc., has its own seed, which serves as the causal dependency. Because manifestation relies on the seed, it is also called the seed dependency (bijasraya). Second, the co-existent dependency (sahabhu-pratyayasraya): this refers to the six sense bases (sadayatana), which can serve as the dependency for all minds and mental factors (citta-caitta). Now, the observing mind uses the sixth consciousness (manas), the seventh consciousness (alaya-vijnana), and the eighth consciousness (adana-vijnana) as its dependencies, so it is also called the dominant condition dependency (adhipati-pratyayasraya). Third, the guiding dependency (anantara-pratyayasraya): this refers to the preceding moment's mind and mental factors, which open and guide the subsequent moment's mind and mental factors. Taking the preceding moment's mind-king (citta-raja), it is called the guiding dependency. The subsequent moment necessarily arises relying on the preceding moment, so the present mind, in relation to the subsequent mind, is provisionally called the preceding moment, and is also called the immediately preceding condition dependency (samanantara-pratyayasraya).
Question: Among the five results (panca-phala), which result is this?
Answer: The essence of the observing mind is not the result of maturation (vipaka-phala); only the eighth consciousness is the true maturation. Second, the result of outflow (nisyanda-phala): this observing mind and mental factors arise from their own seeds; the seeds and manifestations are both wholesome, and their categories are equal and alike. Third, the result of separation (visamyoga-phala): this contaminated observation has not yet severed the bonds of obstructing and defiling dharmas, so it is not the result of separation. Fourth, the result of effort (purusakara-phala): there are two types. First, the effort of a person: this person can perform this observation; the person is the effort, because the observing mind is accomplished, which is the result of effort. Second, the effort of dharmas: when performing this observation, the various conditioned dharmas have power, like the power of a worldly person, accomplishing the observing mind, which is the result of effort. Fifth, the dominant result (adhipati-phala): among the previous four results, there are dharmas not included, but they have a conforming meaning for the observing mind, so they are the cause, and the observing mind is accomplished, which is the dominant result.
Question: This observing mind, etc., arises from how many conditions?
Answer: It arises from five conditions. First, attention (manaskara): to alert the mind. Second, seeds (bija): to generate manifest dharmas. Third, faculties (indriya): that is, the seventh consciousness. Fourth, objects (visaya): the provisionally established image-component. Fifth, the root (mulakarana): that is, the eighth consciousness. If we add the immediately preceding condition (samanantara-pratyaya), then it arises from six conditions. As mentioned above, both principle and phenomena are clearly illuminated, the method of circular and complete observation.
Question: If objects (visaya) are fundamentally unarisen, and the mind (citta) is constantly non-abiding, then why bother establishing observation, turning away from one's own natural purity?
Answer: For those who have not yet realized the fundamental unarisenness, but want to seek cultivation externally, to let them...
自內觀。冥合真性。如永嘉集云。誡其疏怠者。然渡海先須上船。非船何以能渡。修心必須入觀。非觀何以明心。心尚未明。相應何日。此勸守愚空坐。不慕進修者。如欲渡關津。非船靡濟。將窮生死。無智焉明。又云。妙契玄原者。夫悟心之士。寧執觀而迷旨。達教之人。豈滯言而惑理。理明則言語道斷。何言之能議。旨會則心行處滅。何觀之能思。心言不能思議者。可謂妙契寰中矣。斯乃得旨之人。奚須言境即屆寶所。終不問程。已見玉蟾。寧當執指。故般若吟云。見月休觀指。歸家罷問程。即心心是佛。何佛更堪成。
輔行記問云。四句推檢。貪慾泯然。但有妙觀。無復貪慾。何得復云而起而照。
答。防于起時理。須照。起不起俱照。照不照俱亡。亡不亡咸泯。泯不泯湛然。如是方成入空之觀。故云不見起照。起照宛然。如上所說諸觀門。一心之旨。義理昭彰。解雖分明。行須冥合。因解成行。行成解絕。不可一向執解。背道述宗。行解相應。方明宗鏡。如首楞嚴經所明。全為見性修行。不取多聞知解。所以如來。訶阿難言。非汝歷劫辛勤證修。雖復憶持十方如來十二部經清凈妙理。如恒河沙。只益戲論。汝雖談說因緣自然。決定明瞭。人間稱汝多聞第一以此積劫多聞熏習。不能免離摩登伽難。
【現代漢語翻譯】 現代漢語譯本： 向內觀察（自內觀），與真如本性冥合。如永嘉禪師的《永嘉集》所說，告誡那些疏忽懈怠的人：『想要渡海，首先必須上船，沒有船怎麼能渡過？修心必須進入內觀，沒有內觀怎麼能明心？心尚未明瞭，相應之日又在何處？』這是勸誡那些安於愚昧空坐，不思進取修行的人。如同想要渡過關口要津，沒有船就無法渡過。將要窮盡生死輪迴，沒有智慧又如何能明白真理？ 《永嘉集》又說：『微妙地契合玄妙本源（妙契玄原）』，領悟心性的修行人，寧可執著內觀而迷失宗旨嗎？通達教義的人，難道會拘泥於言語而迷惑于道理嗎？道理明白了，言語的道路就斷絕了，還有什麼言語可以議論？宗旨領會了，心念行為之處就消滅了，還有什麼內觀可以思慮？心念言語都不能思慮的，才可以說是微妙地契合了宇宙本源。』這正是說領悟宗旨的人，哪裡還需要言語境界，當下就到達寶所（指涅槃），最終不再問路程。已經見到玉蟾（指月亮），哪裡還應該執著于指頭？所以《般若吟》說：『見到月亮就停止看手指，回到家就停止問路程。即心即佛，還有什麼佛可以成就？』 《輔行記》中有人提問：『用四句來推究檢查，貪慾完全消失（貪慾泯然），只有微妙的內觀，沒有了貪慾，為什麼又說生起和照見（而起而照）？』 回答說：『爲了防止貪慾生起的時候，理智必須照見。生起也好，不生起也好，都要照見。照見和不照見，都要一起忘掉。忘掉和不忘掉，都要一起泯滅。泯滅和不泯滅，都要保持湛然清凈。』這樣才能成就入空的內觀。所以說『不見生起和照見，生起和照見卻宛然存在』。如上面所說的各種觀門，一心的宗旨，義理非常明顯。理解雖然透徹，修行必須冥合。因為理解而成就修行，修行成就了理解就消失了。不能一味地執著于理解，背離正道而空談宗門。修行和理解相互相應，才能明白宗門的精髓。如同《首楞嚴經》所闡明的，完全是爲了見性修行，不取多聞知解。所以如來呵斥阿難說：『不是你經歷累劫辛勤地證悟修行，即使憶持十方如來十二部經的清凈妙理，多如恒河沙數，也只是增加戲論。你雖然談說因緣自然，決定明瞭，人間稱你為多聞第一，用這些累劫多聞的熏習，也不能免離摩登伽女的災難。』
【English Translation】 English version: Introspect inwardly (自內觀, zì nèi guān - self-observation), and merge mystically with the true nature. As Yongjia Ji (永嘉集, Yǒngjiā Jí - Collection of Yongjia) says, admonishing those who are negligent and lazy: 'To cross the sea, one must first board a ship; without a ship, how can one cross? To cultivate the mind, one must enter contemplation; without contemplation, how can one understand the mind? If the mind is not yet understood, when will the day of correspondence arrive?' This is to advise those who are content with foolishly sitting idly, without aspiring to advance in cultivation. Just as one wishes to cross a crucial pass, without a ship, one cannot cross. About to exhaust the cycle of birth and death, without wisdom, how can one understand? Yongjia Ji also says: 'Subtly attuned to the profound origin (妙契玄原, miào qì xuán yuán)'. A practitioner who has awakened to the nature of mind, would they rather cling to contemplation and be lost in its purpose? A person who understands the teachings, would they be bound by words and confused by principles? If the principle is clear, the path of words is cut off; what words can be discussed? If the purpose is understood, the place of mental activity ceases; what contemplation can be contemplated? That which cannot be contemplated by mind and words can be said to be subtly attuned to the universe.' This is precisely saying that a person who has grasped the purpose, where is the need for verbal realms, immediately arrives at the treasure land (寶所, bǎosuǒ - refers to Nirvana), and ultimately does not ask about the journey. Having already seen the jade toad (玉蟾, yù chán - refers to the moon), how can one still cling to the finger? Therefore, the Prajna Gatha says: 'Having seen the moon, stop looking at the finger; having returned home, stop asking about the journey. The mind itself is Buddha; what Buddha is there to become?' Someone in Fu Xing Ji (輔行記, Fǔ Xíng Jì - Commentary on the Practice) asks: 'Using the four phrases to investigate and examine, greed is completely extinguished (貪慾泯然, tānyù mǐn rán), there is only subtle contemplation, and no more greed. Why then do you say 'arising and illuminating' (而起而照, ér qǐ ér zhào)?' The answer is: 'To prevent greed from arising, reason must illuminate. Whether it arises or does not arise, it must be illuminated. Illumination and non-illumination must both be forgotten. Forgetting and not forgetting must both be annihilated. Annihilation and non-annihilation must both remain serenely pure.' Only in this way can one achieve the contemplation of entering emptiness. Therefore, it is said, 'Not seeing arising and illuminating, yet arising and illuminating are clearly present.' As mentioned above, the various gates of contemplation, the purpose of one mind, the principles are very clear. Although the understanding is thorough, the practice must be mystically united. Because of understanding, practice is achieved; when practice is achieved, understanding disappears. One cannot cling to understanding alone, turning away from the right path and talking emptily about the sect. Practice and understanding correspond to each other, then one can understand the essence of the sect. As the Surangama Sutra explains, it is entirely for the sake of seeing the nature and cultivating practice, not taking much learning and intellectual understanding. Therefore, the Tathagata rebuked Ananda, saying: 'If it is not that you have diligently cultivated and realized through countless kalpas, even if you remember and hold the pure and wonderful principles of the twelve divisions of the sutras of the Tathagatas of the ten directions, as numerous as the sands of the Ganges, it only increases idle talk. Although you talk about causes and conditions naturally, with definite clarity, people call you the foremost in learning, using these countless kalpas of learning, you cannot escape the difficulty of Matangi.'
乃至阿難白佛言。世尊。我今雖承如是法音。知如來藏妙覺明心。遍十方界。含育如來十方國土。清凈寶嚴妙覺王剎。如來複責多聞無功。不逮修習。我今猶如旅泊之人。忽蒙天王賜與華屋。雖獲大宅。要因門入。唯愿如來。不捨大悲。示我在會。諸蒙闇者。捐舍小乘。畢獲如來無餘涅槃。本發心路。令有學者。從何攝伏。疇昔攀緣。得陀羅尼。入佛知見。是以佛告阿難。汝常聞我毗柰耶中。宣說修行三決定義。所謂攝心為戒。因戒生定。因定發慧。是則名為三無漏學。阿難。云何攝心。我名為戒。若諸世界六道眾生。其心不淫。則不隨其生死相續。汝修三昧本出塵勞。淫心不除。塵不可出。縱有多智禪定現前。如不斷淫。必落魔道。上品魔王。中品魔民。下品魔女。乃至汝以淫身求佛妙果。縱得妙悟。皆是淫根。根本成淫。輪轉三塗。必不能出。如來涅槃。何路修證。必使淫機。身心俱斷。斷性亦無。于佛菩提。斯可希冀。若不斷殺。修禪定者。譬如有人自塞其耳。高聲大叫求人不聞。此等名為欲隱彌露。若不斷偷。修禪定者。譬如有人水灌漏危欲求其滿。縱經塵劫。終無平復。若不斷大妄語者。如刻人糞為栴檀形。欲求香氣。無有是處。乃至造十習因。受六交報。十習因者。一者淫習。是故十方一切如來。色目行
【現代漢語翻譯】 現代漢語譯本 乃至阿難（Ananda，佛陀的十大弟子之一）對佛說：『世尊（Bhagavan，對佛的尊稱）。我如今雖然承受這樣的法音，知道如來藏（Tathagatagarbha，一切眾生皆具的佛性）妙覺明心，遍佈十方世界，包含養育如來的十方國土，清凈寶嚴的妙覺王剎。如來（Tathagata，佛的稱號之一）又責備多聞沒有實際功用，比不上修習。我現在就像寄居的旅客，忽然蒙受天王賜予華麗的房屋。雖然獲得了大宅，也要通過門戶才能進入。唯愿如來，不捨棄大悲心，指示我們這些在座的矇昧之人，捨棄小乘（Hinayana，佛教的一個主要流派），最終獲得如來無餘涅槃（nirvana，佛教的最高目標）。最初發心的道路，讓學習的人，從何處攝伏，往昔的攀緣，得到陀羅尼（dharani，總持，咒語），進入佛的知見。』 因此佛告訴阿難：『你經常聽我在毗柰耶（Vinaya，戒律）中，宣說修行的三種決定性的定義，就是所謂的攝心為戒，因戒生定，因定發慧，這就是所謂的「三無漏學」。』 阿難，什麼是攝心，我稱之為戒？如果各個世界的六道眾生（六道：天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），他們的心不淫慾，就不會隨著生死相續流轉。你修習三昧（samadhi，禪定）本來是爲了脫離塵勞，如果淫心不除，就無法脫離塵勞。縱然有再多的智慧和禪定顯現，如果不斷除淫慾，必定會墮入魔道。上品是魔王，中品是魔民，下品是魔女。甚至你用淫慾之身求佛的妙果，縱然得到妙悟，也都是淫慾的根本。根本成就淫慾，在三塗（三惡道：地獄、餓鬼、畜生）中輪轉，必定不能脫離。如來的涅槃，要通過什麼道路修證？必須使淫慾的根機，身心都斷除，斷除到連斷除的念頭都沒有，對於佛的菩提（bodhi，覺悟）才能有所希望。 如果不斷除殺生，修習禪定的人，就像有人自己堵住耳朵，高聲大叫，希望別人聽不見。這些人叫做欲蓋彌彰。如果不斷除偷盜，修習禪定的人，就像有人用水灌注有漏洞的容器，希望它裝滿。縱然經過無數劫，最終也不會平復。如果不斷除說大妄語，就像用人的糞便雕刻成栴檀（sandalwood，一種名貴的香木）的形狀，希望它散發香氣，這是不可能的。 甚至造作十種習因，承受六種交報。十種習因是：第一是淫習。因此十方一切如來，用眼睛正視淫慾的行為。
【English Translation】 English version Then Ananda (one of the ten principal disciples of the Buddha) said to the Buddha: 'Bhagavan (Blessed One, a title of respect for the Buddha), although I now receive such Dharma sounds and know that the Tathagatagarbha (the womb of the Tathagata, the Buddha-nature inherent in all beings), the wonderfully enlightened and bright mind, pervades the ten directions and contains and nurtures the Tathagata's lands in the ten directions, the pure and jeweled, wonderfully enlightened King's lands. The Tathagata (one of the titles of the Buddha) also rebukes much learning without practical use, not as good as practice. I am now like a traveler lodging temporarily, suddenly receiving a magnificent house bestowed by the Heavenly King. Although I have obtained a large house, I must enter through the gate. I only wish that the Tathagata, not abandoning great compassion, would show us, the ignorant ones in this assembly, how to abandon the Hinayana (the 'lesser vehicle', a major branch of Buddhism) and ultimately attain the Tathagata's complete nirvana (the ultimate goal of Buddhism). The path of the initial aspiration, so that learners, from where to subdue, the past clinging, to obtain dharani (a type of mantra or incantation), and enter the Buddha's knowledge and vision.' Therefore, the Buddha told Ananda: 'You have often heard me, in the Vinaya (the collection of rules and regulations for monastic life), proclaim the three definitive definitions of practice, which are called taking the mind as precepts, from precepts arises samadhi (concentration), and from samadhi arises wisdom. These are called the 'Three Non-Outflow Studies.' Ananda, what is taking the mind as precepts, which I call precepts? If the beings of the six realms (the six realms of existence: gods, humans, asuras, animals, hungry ghosts, and hell beings) in all the worlds, their minds are without lust, then they will not follow the cycle of birth and death. You cultivate samadhi originally to escape from worldly troubles, but if the mind of lust is not eliminated, you cannot escape from worldly troubles. Even if you have much wisdom and samadhi manifest, if you do not cut off lust, you will surely fall into the demonic path. The highest is the demon king, the middle is the demon people, and the lowest is the demon woman. Even if you use a lustful body to seek the Buddha's wonderful fruit, even if you attain wonderful enlightenment, it is all from the root of lust. The root becomes lust, revolving in the three evil paths (hell, hungry ghost, and animal realms), you will surely not be able to escape. What path can you cultivate to attain the Tathagata's nirvana? You must make the mechanism of lust, both body and mind, completely cut off, cut off to the point where there is no thought of cutting off, then you can hope for the Buddha's bodhi (enlightenment).' If one does not cut off killing and practices samadhi, it is like someone plugging their ears and shouting loudly, hoping that others will not hear. These people are called trying to hide what is already exposed. If one does not cut off stealing and practices samadhi, it is like someone pouring water into a leaky container, hoping to fill it. Even after countless kalpas (eons), it will never be full. If one does not cut off telling great lies, it is like carving human feces into the shape of sandalwood (a fragrant wood), hoping that it will emit fragrance, which is impossible. Even creating ten habitual causes, receiving six intertwined retributions. The ten habitual causes are: first, the habit of lust. Therefore, all the Tathagatas in the ten directions, with their eyes, directly observe the behavior of lust.
淫。同名慾火。菩薩見欲。如避火坑。二者貪習。是故十方一切如來。色目多求。同名貪水。菩薩見貪。如避瘴海。三者慢習。是故十方一切如來。色目我慢。名飲癡水。菩薩見慢。如避巨溺。四者瞋習。是故十方一切如來。色目瞋恚。名利刀劍。菩薩見瞋。如避誅戮。五者詐習。是故十方一切如來。色目奸偽。同名讒賊。菩薩見詐。如畏豺狼。六者誑習。是故十方一切如來。色目欺詐。同名劫殺。菩薩見誑。如踐蛇虺。七者怨習。是故十方一切如來。色目怨家。名違害鬼。菩薩見怨。如飲鴆酒。八者見習。是故十方一切如來。色目惡見。同名見坈。菩薩見諸虛妄遍執。如入毒壑。九者枉習。是故十方一切如來。色目怨謗。同名讒虎。菩薩見枉。如遭霹靂。十者訟習。交諠發於覆藏。是故十方一切如來。色目覆藏。同名陰賊。菩薩觀覆。如戴高山。履于巨海。六交報者。一者見報。二者聞報。三者嗅報。四者味報。五者觸報。六者思報。此六識造業。所招惡報。從六根出。各各招引惡果。臨終神識。墮無間獄。見受明暗二苦相。聞受開閉二苦相。嗅受通塞二苦相。味受吸吐二苦相。觸受合離二苦相。思受不覺覺知二苦相。一一受苦無量。具在經文。是以阿難已悟妙覺明心。知宗不昧。方乃重告善逝。密請修行。故知先
【現代漢語翻譯】 現代漢語譯本 淫習。諸佛如來稱之為『同名』（指與淫慾之名相同）。菩薩看待淫慾，如同躲避火坑。因為貪戀淫慾的習氣，所以十方一切如來，將色慾的目標稱作『多求』，又稱作『貪水』。菩薩看待貪慾，如同躲避充滿瘴氣的海洋。 慢習。因此，十方一切如來，將我慢的目標稱作『飲癡水』。菩薩看待我慢，如同躲避巨大的溺水。 瞋習。因此，十方一切如來，將瞋恚的目標稱作『利刀劍』。菩薩看待瞋恚，如同躲避被誅殺。 詐習。因此，十方一切如來，將奸詐虛偽的目標稱作『讒賊』。菩薩看待欺詐，如同畏懼豺狼。 誑習。因此，十方一切如來，將欺騙的目標稱作『劫殺』。菩薩看待欺騙，如同踩到毒蛇。 怨習。因此，十方一切如來，將怨恨的目標稱作『違害鬼』。菩薩看待怨恨，如同飲用毒酒。 見習。因此，十方一切如來，將錯誤的見解稱作『見坈』（指錯誤的見解如同深坑）。菩薩看待各種虛妄的執著，如同進入充滿毒藥的山谷。 枉習。因此，十方一切如來，將冤枉誹謗的目標稱作『讒虎』。菩薩看待冤枉，如同遭遇霹靂。 訟習。爭訟喧譁源於掩蓋隱藏。因此，十方一切如來，將掩蓋隱藏的目標稱作『陰賊』。菩薩看待掩蓋，如同頭頂高山，腳踩大海。 六交報是指：一者見報，二者聞報，三者嗅報，四者味報，五者觸報，六者思報。這六識造作惡業，所招致的惡報，從六根產生，各自招引惡果。臨終時，神識會墮入無間地獄。 見受明暗兩種苦相，聞受開閉兩種苦相，嗅受通塞兩種苦相，味受吸吐兩種苦相，觸受合離兩種苦相，思受不覺和覺知兩種苦相。每一種苦都是無量的，詳細記載在經文中。因此，阿難已經領悟了妙覺明心，知道根本不會迷惑，才再次告訴善逝（如來），秘密請求修行的方法。所以知道首先...
【English Translation】 English version Lustful habits. All Tathagatas call it 'Same Name' (meaning the same as the name of lust). Bodhisattvas see lust as avoiding a pit of fire. Because of the habit of craving lust, all Tathagatas in the ten directions call the object of desire 'Excessive Seeking', also known as 'Greedy Water'. Bodhisattvas see greed as avoiding a sea full of miasma. Habit of pride. Therefore, all Tathagatas in the ten directions call the object of arrogance 'Drinking Ignorant Water'. Bodhisattvas see arrogance as avoiding a great drowning. Habit of anger. Therefore, all Tathagatas in the ten directions call the object of anger 'Sharp Swords'. Bodhisattvas see anger as avoiding being executed. Habit of deceit. Therefore, all Tathagatas in the ten directions call the object of deceit and falsehood 'Slanderous Thieves'. Bodhisattvas see deceit as fearing jackals and wolves. Habit of deception. Therefore, all Tathagatas in the ten directions call the object of deception 'Robbery and Murder'. Bodhisattvas see deception as stepping on poisonous snakes. Habit of resentment. Therefore, all Tathagatas in the ten directions call the object of resentment 'Harmful Ghosts'. Bodhisattvas see resentment as drinking poison. Habit of views. Therefore, all Tathagatas in the ten directions call wrong views 'View Pits' (meaning wrong views are like deep pits). Bodhisattvas see all kinds of false attachments as entering a valley full of poison. Habit of injustice. Therefore, all Tathagatas in the ten directions call the object of injustice and slander 'Slanderous Tigers'. Bodhisattvas see injustice as encountering lightning. Habit of litigation. Quarrels and clamor arise from covering up and hiding. Therefore, all Tathagatas in the ten directions call the object of covering up and hiding 'Hidden Thieves'. Bodhisattvas see covering up as carrying a high mountain on their head and stepping on a vast ocean. The six reciprocal retributions are: first, retribution of seeing; second, retribution of hearing; third, retribution of smelling; fourth, retribution of tasting; fifth, retribution of touching; sixth, retribution of thinking. These six consciousnesses create evil karma, and the resulting evil retributions arise from the six roots, each attracting evil consequences. At the time of death, the consciousness will fall into the Avici Hell. Seeing experiences the two sufferings of light and darkness, hearing experiences the two sufferings of opening and closing, smelling experiences the two sufferings of passage and blockage, tasting experiences the two sufferings of sucking and spitting, touching experiences the two sufferings of union and separation, and thinking experiences the two sufferings of unawareness and awareness. Each suffering is immeasurable, as detailed in the scriptures. Therefore, Ananda has already realized the wonderful enlightened mind, knowing that the root will not be confused, and then tells the Sugata (Tathagata) again, secretly requesting the method of practice. So know first...
悟后修。應須理行冥合。若但取一期知解。不慕進修。欲證究竟菩提。無有是處。故經云。縱得妙悟。皆是淫根。以生死根本不斷故。直須保護浮囊。方渡業海。如大涅槃經云。爾時海中有羅剎者。貪等煩惱各別現行。名一羅剎。全乞。喻索交合也。乞半。喻求摩觸也。三分之一喻索行事也。手許。喻共坐等也。微塵許。喻衣相觸也。若但破四重禁等者。合全乞浮囊也。破僧殘者。合乞其半也。犯偷蘭者。合三分之一也。犯捨墮及波逸提者。合乞手許也。二罪同篇。共合手許也。破突吉羅者。合乞微塵也。故知微細須持。方全戒體。如雖乞微塵之許。終壞浮囊。豈況全半乎。是以若犯此篇。其過尤重。非唯有障大道。不出塵勞。以惡業相酬。果牽地獄。十習因既作。六交報寧亡。皆是一念惡覺心生。顛倒想起。對境作因成之假。隨情運相續之心。不以智眼正觀。遂陷凡夫業道。雖則一期徇意。罔思萬劫沉身。是以一切如來同宣。審宜刻骨。十方菩薩皆懼。實可驚心。所以華嚴經云。爾時文殊師利菩薩。問法首菩薩言。佛子。如佛所說。若有眾生受持正法。悉能除斷一切煩惱。何故復有受持正法。而不斷者。隨貪瞋癡。隨慢隨覆。隨忿隨恨。隨嫉隨慳。隨誑隨諂。勢力所轉。無有離心。能受持法。何故復於心行之內。起
【現代漢語翻譯】 現代漢語譯本： 悟后之修，應當是理論與實踐完美結合。如果僅僅滿足於一時的理解，而不努力進修，想要證得究竟菩提（bó tí，覺悟），是不可能的。所以經書上說：『即使獲得了精妙的覺悟，也都是淫慾的根源』，因為生死輪迴的根本沒有斷除。必須好好保護浮囊（fú náng，比喻戒體），才能渡過業力之海。如同《大涅槃經》（Dà Niè pán jīng）所說：『那時海中有羅剎（luó chà，惡鬼）』，貪婪等煩惱各自顯現，每一個都叫做羅剎。『全乞』，比喻索求交合。『乞半』，比喻求取摩挲觸控。『三分之一』，比喻索求行事。『手許』，比喻共同坐在一起等等。『微塵許』，比喻衣服互相接觸。如果僅僅是破了四重禁（sì chóng jìn，比丘戒律中最嚴重的四條），相當於完全破壞了浮囊。破了僧殘戒（sēng cán jiè，比丘戒律中第二嚴重的罪），相當於乞取了一半的浮囊。犯了偷蘭罪（tōu lán zuì，一種較輕的罪），相當於乞取了三分之一的浮囊。犯了捨墮（shě duò，一種罪名）以及波逸提罪（bō yì tí zuì，一種輕罪），相當於乞取了手許的浮囊。兩種罪在同一篇中，共同相當於手許。破了突吉羅罪（tū jí luó zuì，最輕微的罪），相當於乞取了微塵。所以要知道，即使是細微之處也要堅持，才能保全戒體。如同即使只乞取微塵那麼一點點，最終也會破壞浮囊，更何況是全部或一半呢？因此，如果犯了這些戒條，罪過尤其嚴重。不僅僅是障礙大道，無法脫離塵世的勞苦，而且會以惡業互相報應，最終牽引到地獄。十種習氣（shí xí qì，十種煩惱的習性）既然已經養成，六種果報（liù zhǒng guǒ bào，六道輪迴的果報）怎麼會消失呢？這些都是因為一念惡覺之心產生，顛倒的妄想生起，面對外境造作惡因所形成的假象，隨著情感運轉相續的妄心。不以智慧之眼正確觀察，就會陷入凡夫的業道。雖然一時放縱自己的意願，卻不想想萬劫沉淪的後果。因此，一切如來（rú lái，佛的稱號）共同宣說，應當深刻銘記。十方菩薩（pú sà，立志成佛的修行者）都感到畏懼，實在令人驚心。所以《華嚴經》（Huá yán jīng）上說：『那時文殊師利菩薩（Wén shū shī lì pú sà）問法首菩薩（Fǎ shǒu pú sà）說：佛子，如佛所說，若有眾生受持正法，悉能除斷一切煩惱，何故復有受持正法，而不斷者，隨貪瞋癡，隨慢隨覆，隨忿隨恨，隨嫉隨慳，隨誑隨諂，勢力所轉，無有離心，能受持法，何故復於心行之內，起』
【English Translation】 English version: Cultivation after enlightenment requires the perfect union of theory and practice. If one is content with only a temporary understanding and does not strive for further cultivation, it is impossible to attain ultimate Bodhi (bó tí, enlightenment). Therefore, the scriptures say: 'Even if one attains profound enlightenment, it is still the root of lust,' because the root of birth and death has not been severed. One must diligently protect the floating bladder (fú náng, metaphor for the precepts) in order to cross the sea of karma. As the Mahāparinirvāṇa Sūtra (Dà Niè pán jīng) says: 'At that time, there were Rakshasas (luó chà, demons) in the sea,' each manifesting various afflictions such as greed. Each one is called a Rakshasa. 'Asking for everything' is a metaphor for demanding intercourse. 'Asking for half' is a metaphor for seeking caresses and touches. 'One-third' is a metaphor for demanding actions. 'Hand's breadth' is a metaphor for sitting together, etc. 'Dust mote' is a metaphor for clothes touching each other. If one only breaks the four major precepts (sì chóng jìn, the four most serious precepts for monks), it is equivalent to completely destroying the floating bladder. Breaking a Sanghavasesa (sēng cán jiè, the second most serious offense for monks) is equivalent to asking for half of the floating bladder. Committing a Thullaccaya (tōu lán zuì, a relatively minor offense) is equivalent to asking for one-third of the floating bladder. Committing a Nissaggiya Pacittiya (shě duò, an offense requiring expiation and forfeiture) or a Pacittiya (bō yì tí zuì, a minor offense) is equivalent to asking for a hand's breadth of the floating bladder. Two offenses in the same section are jointly equivalent to a hand's breadth. Breaking a Dukkata (tū jí luó zuì, the slightest offense) is equivalent to asking for a dust mote. Therefore, one must know that even the slightest details must be upheld in order to preserve the integrity of the precepts. Just as asking for even a dust mote will eventually destroy the floating bladder, how much more so if one asks for all or half of it? Therefore, if one violates these precepts, the transgression is especially serious. Not only does it obstruct the great path and prevent one from escaping the suffering of the world, but it also leads to reciprocal retribution of evil karma, ultimately dragging one into hell. Since the ten habitual tendencies (shí xí qì, the habitual tendencies of the ten afflictions) have been formed, how can the six retributions (liù zhǒng guǒ bào, the retributions of the six realms of reincarnation) disappear? All of this arises from a single thought of evil awareness, the arising of inverted delusions, the false appearances formed by creating evil causes in response to external circumstances, and the continuous operation of the deluded mind following emotions. Without correct observation with the eye of wisdom, one will fall into the karmic path of ordinary beings. Although one indulges one's desires for a moment, one does not consider the consequences of sinking into kalpas of suffering. Therefore, all Tathagatas (rú lái, title of a Buddha) jointly proclaim that one should deeply engrave this in one's heart. All Bodhisattvas (pú sà, practitioners who aspire to become Buddhas) are fearful, which is truly alarming. Therefore, the Avatamsaka Sutra (Huá yán jīng) says: 'At that time, Manjushri Bodhisattva (Wén shū shī lì pú sà) asked Dharma Chief Bodhisattva (Fǎ shǒu pú sà): 'Son of Buddha, as the Buddha said, if there are sentient beings who uphold the Dharma, they can eliminate all afflictions. Why are there those who uphold the Dharma but do not eliminate them, following greed, anger, and delusion, following pride and concealment, following resentment and hatred, following jealousy and stinginess, following deceit and flattery, being turned by their power, without a mind of detachment, able to uphold the Dharma, why do they still arise within their minds and actions?'
諸煩惱。時法首菩薩。以頌答曰。佛子。善諦聽。所問如實義。非但以多聞。能入如來法。如人水所漂。懼溺而渴死。於法不修行。多聞亦如是。如人設美膳。自餓而不食。於法不修行。多聞亦如是。如人善方藥。自疾不能救。於法不修行。多聞亦如是。如人數他寶。自無半錢分。於法不修行。多聞亦如是。如有生王宮。而受餒與寒。於法不修行。多聞亦如是。如聾奏音樂。悅彼不自聞。於法不修行。多聞亦如是。如盲繢眾像。示彼不自見。於法不修行。多聞亦如是。譬如海船師。而於海中死。於法不修行。多聞亦如是。如在四衢道。廣說眾。好事。內自無實德。不行亦如是。大寶積經云。佛言。迦葉。若有趣菩薩乘善男子善女人等。適聞此法。不能生於如實深信。終不能得阿耨多羅三藐三菩提。何以故。由修學故證彼菩提。非不修學而能得證。若不修習得菩提者。貓兔等類。亦應證得無上菩提。何以故。不正行者。不能證得無上覺故。何以故。若不正行得菩提者。音聲言說。亦應證得無上菩提。作如是言。我當作佛。我當作佛。以此語故。無邊眾生應成正覺。永嘉集云。心與空相應。譏毀讚譽。何憂何喜。身與空相應。刀割香涂。何苦何樂。依報與空相應。施與劫奪。何得何失。心與空不空相應。愛見都忘。慈悲普
【現代漢語翻譯】 現代漢語譯本： 關於各種煩惱。當時，法首菩薩（Dharmamukha Bodhisattva）用偈頌回答說：『佛子（Buddha's disciple），好好地聽著。我將如實地解釋你所問的意義。僅僅依靠多聞，不能進入如來的佛法。就像一個人被水漂流，害怕溺水而渴死一樣。對於佛法不修行，多聞也是如此。就像一個人準備了美味的食物，自己卻餓著肚子不吃一樣。對於佛法不修行，多聞也是如此。就像一個人精通藥方，卻不能醫治自己的疾病一樣。對於佛法不修行，多聞也是如此。就像一個人數著別人的寶物，自己卻沒有半分錢一樣。對於佛法不修行，多聞也是如此。就像一個人出生在王宮，卻遭受飢餓和寒冷一樣。對於佛法不修行，多聞也是如此。就像聾子演奏音樂，取悅了別人卻自己聽不見一樣。對於佛法不修行，多聞也是如此。就像盲人繪製各種影象，展示給別人卻自己看不見一樣。對於佛法不修行，多聞也是如此。譬如海上的船師，卻在海中死去。對於佛法不修行，多聞也是如此。就像在十字路口，廣泛地宣說各種好事，自己內心卻沒有真實的德行，不修行也是如此。』 《大寶積經》（Mahāratnakūṭa Sūtra）中說：『佛（Buddha）說：迦葉（Kāśyapa），如果有人對菩薩乘（Bodhisattva Vehicle）感興趣，無論是善男子還是善女人，如果聽聞此法后，不能生起如實的深刻信心，最終不能證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。為什麼呢？因為通過修學才能證得菩提，不通過修學就不能證得。如果不通過修習就能得到菩提，那麼貓、兔子等動物也應該證得無上菩提。為什麼呢？因為行為不正的人，不能證得無上覺悟。為什麼呢？如果行為不正就能得到菩提，那麼聲音言語也應該證得無上菩提。如果這樣說：『我將成佛（Buddha），我將成佛。』僅僅因為這句話，無邊的眾生就應該成就正覺。』 《永嘉集》（Yongjia Collection）中說：『心與空相應，譏諷譭謗或讚美，有什麼可憂愁可喜悅的？身與空相應，刀割或香涂，有什麼痛苦或快樂的？依報（環境）與空相應，施捨或搶奪，有什麼得到或失去的？心與空不空相應，愛見都忘卻，慈悲普照。』
【English Translation】 English version: Regarding various afflictions. At that time, Dharmamukha Bodhisattva (法首菩薩, Bodhisattva 'Head of Dharma') answered with a verse: 'Buddha's disciple (佛子, Buddha's disciple), listen carefully. I will explain the true meaning of what you asked. Merely relying on extensive learning cannot lead to entering the Tathagata's (如來, Thus Gone One) Dharma. It's like a person being swept away by water, fearing drowning and dying of thirst. Without practicing the Dharma, extensive learning is the same. It's like a person preparing delicious food, but starving themselves and not eating it. Without practicing the Dharma, extensive learning is the same. It's like a person being skilled in prescriptions, but unable to cure their own illness. Without practicing the Dharma, extensive learning is the same. It's like a person counting other people's treasures, but having not even half a penny themselves. Without practicing the Dharma, extensive learning is the same. It's like a person being born in a royal palace, but suffering from hunger and cold. Without practicing the Dharma, extensive learning is the same. It's like a deaf person playing music, pleasing others but not hearing it themselves. Without practicing the Dharma, extensive learning is the same. It's like a blind person painting various images, showing them to others but not seeing them themselves. Without practicing the Dharma, extensive learning is the same. It's like a ship captain at sea, but dying in the sea. Without practicing the Dharma, extensive learning is the same. It's like being at a crossroads, widely proclaiming various good deeds, but having no real virtue within oneself; not practicing is the same.' The Mahāratnakūṭa Sūtra (大寶積經) says: 'The Buddha (佛) said: Kāśyapa (迦葉), if there are those interested in the Bodhisattva Vehicle (菩薩乘), whether good men or good women, if upon hearing this Dharma, they cannot generate true and deep faith, they will ultimately not attain Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). Why? Because one attains Bodhi through practice, and cannot attain it without practice. If one could attain Bodhi without practice, then cats, rabbits, and other animals should also attain unsurpassed Bodhi. Why? Because those who do not practice correctly cannot attain unsurpassed enlightenment. Why? If one could attain Bodhi without correct practice, then sounds and words should also attain unsurpassed Bodhi. If one were to say: 'I will become a Buddha (佛), I will become a Buddha,' then just because of these words, countless beings should attain perfect enlightenment.' The Yongjia Collection (永嘉集) says: 'When the mind corresponds with emptiness, what is there to worry about or rejoice in, whether it be ridicule, slander, or praise? When the body corresponds with emptiness, what is there to suffer or enjoy, whether it be being cut by a knife or anointed with fragrance? When the environment corresponds with emptiness, what is there to gain or lose, whether it be giving or robbing? When the mind corresponds with emptiness and non-emptiness, all attachments and views are forgotten, and compassion shines universally.'
救。身與空不空相應。內同枯木。外現威儀。依報與空不空相應。永絕貪求資財給濟。心與空不空非空非不空相應。實相初明。開佛知見。身與空不空非空非不空相應。一塵入正受。諸塵三昧起。依報與空不空非空非不空相應。香臺寶閣。嚴土化生。是以若不斷四重深愆。欲求一乘妙果。如塞耳大叫。難免他聞。徒灌漏卮。終無滿日。又若所行非所說。所說非所行。心口自違。相應何日。似盲畫眾像。如聾奏樂音。但悅彼情。於己無益。故知。聞之不證。解之不行。雖處多聞寶藏。如王宮凍死。虛游諸佛智海。猶水中渴亡。比況可知。應須改轍。不生慚悔。焉稱智乎。
問。此宗鏡錄于頓漸兩教。真緣二修。云何悟入。如何修行。
答。今宗鏡中依無作三昧。觀真如一心。唸唸冥真。唸唸圓滿。如臺教明。修無作三昧。觀真如實相。不見緣修作佛。亦不見真修作佛。亦不見真緣二修合故作佛。亦不離真緣二修而作佛。若無四修。即無四作。是無作三昧。豈同爾相州北道。明緣修作佛。南土大小乘師。亦多用緣修。亦不同相州南道。用真修作佛。
問。偏用何過。
答。道無諍。何得諍同水火。今明用三昧。修中道第一義諦。開無明。顯法性。忘真緣。離諍論。言語法滅。無量罪除。清凈心一
【現代漢語翻譯】 現代漢語譯本：救濟之道在於，身與空和不空相應（即身體的體驗既有空性，也有不空性）。內心如同枯木一般，沒有任何執著，外在則表現出威儀。所依賴的環境與空和不空相應，永遠斷絕貪求資財的念頭。心與空和不空，非空非不空相應，實相的最初光明顯現，開啟佛的知見。身與空和不空，非空非不空相應，一粒微塵進入正受，所有微塵的三昧都隨之生起。所依賴的環境與空和不空，非空非不空相應，香臺寶閣，莊嚴國土，化生其中。因此，如果不斷除四重深重的罪過，想要尋求一乘的妙果，就像塞住耳朵大聲叫喊，難以避免被他人聽見。徒勞地用有漏洞的杯子裝水，終究沒有滿的一天。又如果所做的事情與所說的不一致，所說的與所做的不一致，心口自相違背，又怎麼能相應呢？就像盲人畫眾多的佛像，如同聾子演奏音樂，只是讓別人高興，對自己沒有益處。所以要知道，聽聞佛法而不去證悟，理解佛法而不去實行，即使身處充滿佛法的寶藏之中，也像在王宮裡被凍死一樣。虛空地遊歷在諸佛的智慧海洋中，仍然像在水中渴死一樣。這樣的比喻應該明白，應當改變方向，不生慚愧和後悔之心，怎麼能稱得上是智慧呢？
問：這部《宗鏡錄》對於頓教和漸教，真修和緣修這兩種修行方式，應該如何領悟進入？應該如何修行？
答：現在《宗鏡錄》中依據無作三昧，觀真如一心，唸唸與真如冥合，唸唸圓滿。如天臺宗所說，修無作三昧，觀真如實相，不見緣修可以成佛，也不見真修可以成佛，也不見真修和緣修二者結合可以成佛，也不離真修和緣修而可以成佛。如果沒有這四種修法，就沒有這四種成佛的說法。這就是無作三昧。這與相州北道所說的緣修成佛不同，南方的無論是大乘還是小乘的法師，也大多采用緣修，也與相州南道所說的真修成佛不同。
問：偏執于任何一方有什麼過失？
答：道本來就沒有爭論，怎麼能像水火一樣互相爭鬥呢？現在說明運用三昧，修習中道第一義諦，開啟無明，顯現法性，忘卻真修和緣修的分別，遠離爭論。言語和法都寂滅，無量的罪過消除，清凈心唯一。
【English Translation】 English version: Salvation lies in the correspondence of the body with emptiness and non-emptiness (experiencing the body as both empty and not empty). The inner mind is like a withered tree, without any attachments, while outwardly displaying dignified conduct. The environment one relies on corresponds with emptiness and non-emptiness, forever severing the desire for wealth and possessions. The mind corresponds with emptiness and non-emptiness, neither empty nor not empty, the initial light of true reality manifests, opening the Buddha's knowledge and vision. The body corresponds with emptiness and non-emptiness, neither empty nor not empty, a single mote of dust enters correct samadhi, and the samadhi of all motes of dust arises accordingly. The environment one relies on corresponds with emptiness and non-emptiness, fragrant terraces and jeweled pavilions, adorning the land, transforming and being born within it. Therefore, if one does not cut off the four heavy transgressions, desiring to seek the wonderful fruit of the One Vehicle, it is like plugging one's ears and shouting loudly, difficult to avoid being heard by others. Futilely pouring water into a leaky cup, there will never be a day of fullness. Furthermore, if one's actions do not match one's words, and one's words do not match one's actions, with the mind and mouth contradicting each other, how can there be correspondence? It is like a blind person painting many images of Buddhas, or a deaf person playing music, only pleasing others, without benefit to oneself. Therefore, know that hearing the Dharma without realizing it, understanding the Dharma without practicing it, even if one is in a treasure trove filled with Dharma, it is like freezing to death in a royal palace. Vainly wandering in the ocean of the Buddhas' wisdom, one still dies of thirst in the water. Such analogies should be understood, one should change direction, and without generating shame or regret, how can one be called wise?
Question: Regarding the 'Zong Jing Lu' (Record of the Source Mirror) concerning the sudden and gradual teachings, and the two practices of true cultivation and conditioned cultivation, how should one awaken and enter into them? How should one practice?
Answer: Now, in the 'Zong Jing Lu', relying on the 'Wu Zuo Sanmei' (Samadhi of Non-Action), contemplate the 'Zhen Ru Yi Xin' (One Mind of True Suchness), with each thought merging with True Suchness, each thought becoming complete. As the Tiantai school explains, cultivate the 'Wu Zuo Sanmei', contemplate the true reality of True Suchness, not seeing that conditioned cultivation can become a Buddha, nor seeing that true cultivation can become a Buddha, nor seeing that the combination of true and conditioned cultivation can become a Buddha, nor apart from true and conditioned cultivation can one become a Buddha. If there are not these four cultivations, there are not these four ways of becoming a Buddha. This is the 'Wu Zuo Sanmei'. This is different from what the northern school of Xiangzhou says about conditioned cultivation becoming a Buddha, and the southern masters, whether of the Mahayana or Hinayana, also mostly adopt conditioned cultivation, and it is also different from what the southern school of Xiangzhou says about true cultivation becoming a Buddha.
Question: What is the fault of being biased towards any one side?
Answer: The Dao originally has no contention, how can it be like water and fire contending with each other? Now, I explain using samadhi, cultivating the Middle Way, the First Principle, opening up ignorance, revealing the Dharma nature, forgetting the distinctions between true and conditioned cultivation, and staying away from disputes. Words and Dharma are both extinguished, immeasurable sins are eliminated, and the pure mind is one.
。水若澄清。佛性寶珠自然現也。見佛性故。即住大涅槃。
問曰。若爾者。今云何說。
答曰。大涅槃經云。不生不生。名大涅槃。以修道得故。故不可說。豈如諸大乘論師。偏執定說。今以因緣故。亦可得說者。若解四悉檀意。如前四種說則無咎。次明證成者。若觀無明見中道者。即是入不二法門。住不思議解脫。故入不思議法門品云。若知無明即是明。明亦不可得。是為入不二法門。若入中道。即能雙照二諦。自然流入薩婆若海。今依四悉普為群機。于真緣二修中。是無作真修。頓漸四句中。若約上上根。是頓悟頓修。若約上根。或是頓悟漸修。
問。如何是真緣二修。
答。若約緣修用智成佛。真如但是境故。約緣修以明自也。真修正用真如一心為佛。萬行及智。但是福智莊嚴。故用真如一心為自。一切福智為他。若直了真如心即成佛者。是圓頓宗。若不了此心妄有修證者。是藏通等教灰斷之果。若依此心發行別修者。是別教大乘。與圓教即心便具者。所有行位功程。日劫相倍。故云即心是者疾。發心行者遲。
問。既即心是。何用更修。
答。只為是故。所以修。如鐵非金。即不可鍛成妙器。
問。如何是頓漸四句。
答。一漸修頓悟。二頓悟漸修。三
【現代漢語翻譯】 現代漢語譯本：水如果澄清了，佛性（Buddha-nature）的寶珠自然就會顯現。因為見到佛性，就能安住于大涅槃（Mahā-nirvāṇa）。
問：如果這樣，現在又該如何說呢？
答：《大涅槃經》（Mahāparinirvāṇa Sūtra）說：『不生不生』，名為大涅槃。因為是通過修行證得的，所以不可說。哪裡像那些大乘論師，偏執地固定說法。現在因為因緣的緣故，也可以說。如果理解四悉檀（catuḥ-siddhānta）的含義，像前面四種說法那樣就沒有過失。接下來闡明證成：如果觀察無明（avidyā）而見到中道（madhyamā-pratipad），就是進入不二法門（advaya-dharma-mukha），安住于不可思議解脫（acintya-vimokṣa）。所以《入不思議法門品》說：『如果知道無明就是明，明也不可得，這就是進入不二法門。』如果進入中道，就能同時照見二諦（dve satye），自然流入薩婆若海（sarvajña）。現在依據四悉檀普遍地爲了各種根器的眾生，在真修和緣修兩種修行中，是無作的真修。在頓悟和漸修四句中，如果針對上上根器的人，是頓悟頓修；如果針對上根器的人，或許是頓悟漸修。
問：什麼是真修和緣修這兩種修行？
答：如果從緣修的角度來說，是用智慧來成就佛果，真如（tathatā）只是所觀的境界。從緣修的角度來說，是爲了明白自己。真修是真正用真如一心作為佛，萬行和智慧，都只是福德和智慧的莊嚴，所以用真如一心作為自己，一切福德和智慧作為他。如果直接明瞭真如心就能成佛，這是圓頓宗的觀點。如果不明白這個心，妄自進行修行證悟，這是藏教和通教等教派灰身泯智的果報。如果依據這個心而發起不同的修行，這是別教大乘的觀點，與圓教即心本具的觀點相比，所有修行位次和功德歷程，相差無數倍。所以說，即心是佛的修行很快，發心修行的修行很慢。
問：既然即心是佛，為什麼還要修行？
答：正因為即心是佛，所以才要修行。如同鐵不是金，就不能鍛造成精妙的器具。
問：什麼是頓悟和漸修這四句？
答：一是漸修頓悟，二是頓悟漸修，三
【English Translation】 English version: If water is clear, the jewel of Buddha-nature (Buddha-nature) will naturally appear. Because of seeing Buddha-nature, one dwells in the Great Nirvana (Mahā-nirvāṇa).
Question: If that is so, how should it be explained now?
Answer: The Mahāparinirvāṇa Sūtra (Mahāparinirvāṇa Sūtra) says: 'Non-arising, non-arising' is called Great Nirvana. Because it is attained through cultivation, it cannot be spoken of. How can it be like those Mahayana (Mahāyāna) masters who stubbornly adhere to fixed doctrines? Now, because of conditions, it can also be spoken of. If one understands the meaning of the four siddhāntas (catuḥ-siddhānta), there is no fault in speaking of them as the previous four types. Next, to clarify the proof: If one observes ignorance (avidyā) and sees the Middle Way (madhyamā-pratipad), one enters the non-dual dharma gate (advaya-dharma-mukha) and dwells in inconceivable liberation (acintya-vimokṣa). Therefore, the chapter on Entering the Inconceivable Dharma Gate says: 'If one knows that ignorance is enlightenment, enlightenment is also unattainable; this is entering the non-dual dharma gate.' If one enters the Middle Way, one can simultaneously illuminate the two truths (dve satye) and naturally flow into the ocean of Sarvajña (sarvajña). Now, based on the four siddhāntas, universally for all beings of various capacities, among the two cultivations of true cultivation and conditioned cultivation, it is the non-active true cultivation. Among the four phrases of sudden enlightenment and gradual cultivation, if it is for those of the highest capacity, it is sudden enlightenment and sudden cultivation; if it is for those of the higher capacity, it may be sudden enlightenment and gradual cultivation.
Question: What are these two cultivations of true cultivation and conditioned cultivation?
Answer: If, from the perspective of conditioned cultivation, one uses wisdom to achieve Buddhahood, then Suchness (tathatā) is merely the object of observation. From the perspective of conditioned cultivation, it is to understand oneself. True cultivation is truly using the one mind of Suchness as the Buddha, and the myriad practices and wisdom are merely the adornments of merit and wisdom. Therefore, one uses the one mind of Suchness as oneself, and all merit and wisdom as others. If one directly understands the Suchness mind and becomes a Buddha, this is the view of the Perfect and Sudden School. If one does not understand this mind and falsely engages in cultivation and realization, this is the result of the annihilation of body and mind in the teachings of the Tripiṭaka and Common Schools. If one initiates different cultivations based on this mind, this is the view of the Distinct Teaching of Mahayana, which, compared to the view of the Perfect Teaching that the mind is inherently complete, the stages of practice and the process of merit are multiplied countless times. Therefore, it is said that the cultivation of 'the mind is it' is fast, while the cultivation of 'initiating the mind' is slow.
Question: Since the mind is it, why is there a need for further cultivation?
Answer: Precisely because the mind is it, there is a need for cultivation. Just as iron is not gold, it cannot be forged into exquisite tools.
Question: What are these four phrases of sudden enlightenment and gradual cultivation?
Answer: One is gradual cultivation and sudden enlightenment, two is sudden enlightenment and gradual cultivation, three is
漸修漸悟。四頓悟頓修。楞伽經中有四漸四頓。經云。大慧白佛言。世尊。云何凈除自心現流。為頓為漸。答中先明四漸。后說四頓。漸經云。佛告大慧。漸凈非頓。一如庵羅果。漸熟非頓。如來漸除眾生自心現流。亦復如是。漸凈非頓。二如陶家作器。漸成非頓。三如大地。漸生非頓。四如習藝。漸就非頓。上之四漸。約于修行。未證理故。下之四頓。約已證理故。一明鏡頓現喻。經云。譬如明鏡頓現一切無相色像。如來凈除一切眾生自心現流。亦復如是。頓現無相無所有清凈法界。二日月頓照喻。經云。如日月輪。頓照顯示一切色像。如來為離自心現習氣過患眾生。亦復如是。頓為顯示不思議勝智境界。三藏識頓知喻。經云。譬如藏識。頓分別知自心現。及身安立受用境界。彼諸報佛。亦復如是。頓熟眾生所處境界。以修行者。安處於彼色究竟天。四佛光頓照喻。經云。譬如法佛所作。依佛光明照耀。自覺聖趣。亦復如是。于彼法相有性無性惡見妄想。照令除滅。今取頓悟漸修。深諧教理。首楞嚴經云。理雖頓悟。承悟並消。事在漸修。依次第盡。如大海猛風頓息。波浪漸停。猶孩子諸根頓生。力量漸備。似曦光之頓出。霜露漸消。若即文之頓成。讀有前後。或頓悟頓修。正當宗鏡。如華嚴宗。取悟如日照。即解
【現代漢語翻譯】 現代漢語譯本 漸修漸悟，四種頓悟頓修。《楞伽經》（Laṅkāvatāra Sūtra）中有四種漸修和四種頓修。《經》中說：『大慧（Mahāmati）菩薩稟白佛陀說：世尊，如何清凈去除自心所現的流轉？是頓悟還是漸悟？』回答中先說明四種漸修，后說四種頓修。漸修的經文說：『佛告大慧，漸凈非頓，一如庵羅果（āmra，芒果），漸熟非頓。如來（Tathāgata）漸除眾生自心現流，也是這樣，漸凈非頓。二如陶家作器，漸成非頓。三如大地，漸生非頓。四如習藝，漸就非頓。』以上的四種漸修，是就修行而言，因為尚未證得真理。以下的四種頓修，是就已證得真理而言。 一、明鏡頓現喻。經文說：『譬如明鏡頓現一切無相色像，如來凈除一切眾生自心現流，也是這樣，頓現無相無所有清凈法界。』二、日月頓照喻。經文說：『如日月輪，頓照顯示一切色像，如來為離自心現習氣過患眾生，也是這樣，頓為顯示不思議勝智境界。』三、藏識（Ālaya-vijñāna）頓知喻。經文說：『譬如藏識，頓分別知自心現，及身安立受用境界，彼諸報佛（Saṃbhogakāya），也是這樣，頓熟眾生所處境界，以修行者，安處於彼色究竟天（Akaniṣṭha）。』四、佛光頓照喻。經文說：『譬如法佛（Dharmakāya）所作，依佛光明照耀，自覺聖趣，也是這樣，于彼法相有性無性惡見妄想，照令除滅。』 現在採取頓悟漸修，深合教理。《首楞嚴經》（Śūraṅgama Sūtra）說：『理雖頓悟，乘悟並消，事在漸修，依次第盡。』如大海猛風頓息，波浪漸停；猶孩子諸根頓生，力量漸備；似曦光之頓出，霜露漸消；若即文之頓成，讀有前後。或頓悟頓修，正當宗鏡，如華嚴宗（Huayan），取悟如日照，即解。
【English Translation】 English version Gradual cultivation and gradual enlightenment, or sudden enlightenment and gradual cultivation. The Laṅkāvatāra Sūtra contains four gradual and four sudden approaches. The sutra says: 『Mahāmati (Great Wisdom) Bodhisattva said to the Buddha: World Honored One, how does one purify and remove the flow of manifestations of one's own mind? Is it through sudden or gradual means?』 The answer first clarifies the four gradual approaches, and then speaks of the four sudden approaches. The gradual sutra says: 『The Buddha told Mahāmati, gradual purification is not sudden, like an āmra (mango) fruit, gradual ripening is not sudden. The Tathāgata (Thus Come One) gradually removes the flow of manifestations of sentient beings' own minds, and it is also like this, gradual purification is not sudden. Second, like a potter making a vessel, gradual completion is not sudden. Third, like the earth, gradual growth is not sudden. Fourth, like practicing an art, gradual accomplishment is not sudden.』 The above four gradual approaches pertain to cultivation, because one has not yet realized the truth. The following four sudden approaches pertain to having already realized the truth. First, the analogy of a mirror suddenly reflecting. The sutra says: 『For example, a bright mirror suddenly reflects all formless colors and images, and the Tathāgata purifies and removes the flow of manifestations of all sentient beings' own minds, and it is also like this, suddenly revealing the formless, non-existent, pure Dharma realm.』 Second, the analogy of the sun and moon suddenly illuminating. The sutra says: 『Like the sun and moon wheels, suddenly illuminating and displaying all colors and images, the Tathāgata, for sentient beings who are separated from the habitual tendencies and faults of their own mind's manifestations, also suddenly reveals the inconceivable realm of supreme wisdom.』 Third, the analogy of the Ālaya-vijñāna (store consciousness) suddenly knowing. The sutra says: 『For example, the Ālaya-vijñāna suddenly distinguishes and knows the manifestations of its own mind, and the realm of body establishment, reception, and enjoyment, and the Saṃbhogakāya (reward body) Buddhas are also like this, suddenly ripening the realm where sentient beings dwell, so that practitioners dwell in the Akaniṣṭha (highest form realm).』 Fourth, the analogy of the Buddha's light suddenly illuminating. The sutra says: 『For example, what the Dharmakāya (Dharma body) Buddha does, relying on the Buddha's light to illuminate, one consciously attains the holy path, and it is also like this, illuminating and eliminating the evil views and delusions of existence and non-existence in relation to the Dharma characteristics.』 Now, adopting sudden enlightenment and gradual cultivation deeply accords with the teachings. The Śūraṅgama Sūtra says: 『Although the principle is suddenly enlightened, the vehicle of enlightenment is also eliminated; the matter lies in gradual cultivation, which is exhausted according to the sequence.』 Like the fierce wind of the great sea suddenly ceasing, the waves gradually subside; like the roots of a child suddenly growing, the strength gradually develops; like the sudden appearance of the morning light, the frost and dew gradually disappear; if the text is suddenly completed, there is a sequence in reading. Or sudden enlightenment and sudden cultivation, which is exactly the mirror of the school, such as the Huayan (Flower Garland) school, takes enlightenment as the sun shining, which is immediate understanding.
悟證悟。皆悉頓也。又如磨鏡。一時遍磨。明凈有漸。今論。明是本明。漸為圓漸。明是本明者。恐謂拂鏡非頓。明鏡本來凈。何用拂塵埃。此是六祖。直顯本性。破其漸修。今為順經明其漸證。隨漸漸明。皆本明矣。故云明是本明。即無念體上自有真知。非別有知。知即心體也。漸為圓漸者。即天臺智者意。彼云。漸漸非圓漸。圓圓非漸圓。謂漸家亦有圓漸。圓家亦有圓漸。漸家漸者。如江出岷山。始於濫觴。漸家圓者。如大江千里。圓家漸者。如初入海。雖則漸深。一滴之水已過大江。況濫觴耶。圓家圓者。如窮海涯底故。今云。漸是圓家漸。尚過漸家之圓。況漸家之漸。禪原集云。頓門有二。一逐機頓。二化儀頓。一逐機頓者。遇凡夫上根利智。直示真法。聞即頓悟。全同佛果。如華嚴中。初發心時。即得阿耨菩提。圓覺中。觀行即成佛。二化儀頓者。謂佛初成道。為宿世緣熟上根之流。一時頓說性相事理。眾生萬惑。菩薩萬行。賢聖地位。諸佛萬德。因該果海。初心即得菩提。果徹因原。位滿猶同菩薩。此唯華嚴一經。名為頓教。其中所說諸法。是全一心之諸法。一心是全諸法之一心。性相圓融。一多自在。又約機頓漸不同。有云。先因漸修功成。而豁然頓悟。如伐木片片漸斫。一時。頓倒。亦如遠詣皇城。
【現代漢語翻譯】 現代漢語譯本 悟證悟，都是頓悟。又如磨鏡，一時全部磨好，明亮乾淨是漸進的。現在討論，『明』是本明，『漸』是圓漸。『明』是本明，是恐怕有人認為拂拭鏡子不是頓悟。明鏡本來就乾淨，何必拂去塵埃？這是六祖慧能直接顯示本性，破斥漸修。現在爲了順應經文，說明其漸證，隨著漸漸明瞭，都是本明。所以說『明』是本明，即無念的本體上自有真知，並非另外有知，知就是心體。『漸』是圓漸，即天臺智者的意思。他認為，漸漸並非圓漸，圓圓並非漸圓。說漸修的人也有圓漸，圓修的人也有圓漸。漸修家的漸，如長江發源于岷山，開始只是小水流。漸修家的圓，如大江千里奔流。圓修家的漸，如初入大海，雖然逐漸深入，一滴水已經超過大江，何況是小水流呢？圓修家的圓，如窮盡海涯底部。現在說，漸是圓修家的漸，尚且超過漸修家的圓，何況漸修家的漸？《禪原集》說，頓門有兩種，一是逐機頓，二是化儀頓。逐機頓，是遇到凡夫中根器好、智慧高的人，直接開示真法，聽聞后立即頓悟，完全等同佛的果位，如《華嚴經》中，初發心時，就得到阿耨多羅三藐三菩提。《圓覺經》中，觀行立即成佛。化儀頓，是說佛初成道時，為宿世因緣成熟的上根之人，一時頓說性相事理，眾生萬惑，菩薩萬行，賢聖地位，諸佛萬德，因賅果海，初心即得菩提，果徹因原，位滿猶同菩薩。這隻有《華嚴經》一部經，名為頓教。其中所說的諸法，是全一心之諸法，一心是全諸法之一心，性相圓融，一多自在。又根據根機頓漸的不同，有人說，先因漸修功成，而豁然頓悟，如砍伐樹木，一片片逐漸砍斫，一時全部倒下。也如遠行前往皇城。
【English Translation】 English version Enlightenment is enlightenment, all are sudden. It's also like polishing a mirror, polishing it all at once, brightness and cleanliness are gradual. Now discussing, 'brightness' is original brightness, 'gradual' is complete gradualness. 'Brightness' is original brightness, fearing that someone would say wiping the mirror is not sudden. A bright mirror is originally clean, why wipe away dust? This is the Sixth Patriarch (Huineng) directly revealing the original nature, refuting gradual cultivation. Now, to accord with the sutra, explaining its gradual realization, as it gradually becomes clear, it is all original brightness. Therefore, it is said 'brightness' is original brightness, that is, the no-thought essence inherently has true knowledge, not separate knowledge, knowledge is the mind essence. 'Gradual' is complete gradualness, that is, the meaning of Tiantai Zhiyi (智者, a famous Buddhist monk). He believes that gradualness is not complete gradualness, completeness is not gradual completeness. Saying that gradual cultivators also have complete gradualness, complete cultivators also have complete gradualness. The gradualness of gradual cultivators is like the Yangtze River originating from the Min Mountains (岷山, a mountain range), starting as a small stream. The completeness of gradual cultivators is like the Yangtze River flowing for thousands of miles. The gradualness of complete cultivators is like initially entering the sea, although gradually deepening, a drop of water has already surpassed the great river, let alone a small stream? The completeness of complete cultivators is like exhausting the bottom of the sea. Now saying, gradualness is the gradualness of complete cultivators, still surpassing the completeness of gradual cultivators, let alone the gradualness of gradual cultivators? The 'Chan Yuan Ji' (禪原集, a Zen text) says that there are two types of suddenness in the sudden school, one is suddenness according to the capacity, and the other is suddenness of transformation. Suddenness according to the capacity is when encountering ordinary people with good roots and high wisdom, directly revealing the true Dharma, upon hearing which they immediately have sudden enlightenment, completely equal to the Buddha's fruition, such as in the 'Avatamsaka Sutra' (華嚴經, Flower Garland Sutra), at the time of initial aspiration, one obtains Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete enlightenment). In the 'Surangama Sutra' (圓覺經, Sutra of Perfect Enlightenment), contemplation immediately becomes Buddhahood. Suddenness of transformation is when the Buddha initially attained enlightenment, for those with superior roots whose karmic conditions from past lives had matured, at once suddenly speaking of the nature, characteristics, events, and principles, the myriad delusions of sentient beings, the myriad practices of Bodhisattvas, the positions of sages and saints, the myriad virtues of Buddhas, the cause encompasses the sea of fruition, the initial aspiration immediately obtains Bodhi, the fruition penetrates the origin of the cause, the position is full, yet the same as a Bodhisattva. Only the 'Avatamsaka Sutra' is called the sudden teaching. The dharmas spoken within it are the dharmas of the whole one mind, the one mind is the one mind of all dharmas, nature and characteristics are perfectly integrated, oneness and multiplicity are at ease. Also, according to the difference in the suddenness and gradualness of the capacity, some say that first, through gradual cultivation, merit is achieved, and then suddenly enlightened, like felling trees, gradually chopping piece by piece, all falling down at once. It is also like traveling far to the imperial city.
步步漸行。一日頓到。有云。先因頓修。而後漸悟。如人學射。頓者。箭箭直注意在的。漸者。久始漸親漸中。此說運心頓修。不言功行頓畢。有云。漸修漸悟。如登九層之臺。足履漸高。所見。漸遠。已上皆證悟也。有云。先須頓悟。方可漸修。此約解悟。若約斷障說者。如日頓出。霜露漸消。若約成德說者。如孩初生。即具四支六根。長即漸成志氣功用。如華嚴經云。初發心時。即成正覺。三賢十聖。次第修證。若未悟而修。非真修也。良以。非真流之行。無以稱真。何有飾真之行。不從真起。經云。若未聞此法。多劫修六度萬行。竟不證真。有云。頓悟頓修者。此說上上智。根性。樂欲俱勝。一聞千悟。得大總持。一念不生。前後際斷。若斷障說。如斬一籰絲。萬條頓斷。若修德說。如染一籰絲。萬條頓色。荷澤云。見無念體。不逐物生。又云。一念與本性相應。八萬波羅蜜行。一時齊用。又頓悟者。不離此生。即得解脫。如師子兒。初生之時。是真師子。即修之時。即入佛位。如竹春生筍。不離於春。即與母齊。何以故。心空故。若除妄念。永絕我人。即與佛齊。經云。不壞世間而超世間。不捨煩惱。而入涅槃。不修頓悟。猶如野干隨逐師子。經百千劫。終不得成師子。故知若不直了自心。豈成圓頓。隨他妄
【現代漢語翻譯】 現代漢語譯本： 步步漸行，一日頓到。有人說，先因頓悟而修，而後漸悟。如同人學習射箭，『頓』是指箭箭都直接注意目標，『漸』是指長久練習后逐漸熟悉並射中目標。這種說法是運用心性頓悟而修，並非說功行一下子完成。有人說，漸修漸悟，如同登上九層高臺，腳步逐漸升高，所見也逐漸遙遠。以上都是證悟的例子。有人說，必須先頓悟，才可以漸修。這是從理解頓悟的角度來說的。如果從斷除障礙的角度來說，就像太陽一下子出來，霜露逐漸消散。如果從成就德行的角度來說，就像嬰兒剛出生，就具備四肢六根，長大后逐漸形成志向、氣概和功用。如同《華嚴經》所說，初發心時，就成就正覺，三賢十聖，次第修證。如果未悟而修，就不是真修。因為不是從真性流露出來的行為，無法稱為『真』，哪裡有修飾『真』的行為，不是從真性生起的呢？經中說，如果未聞此法，即使多劫修行六度萬行，最終也無法證得真性。有人說，頓悟頓修，這是指上上智根性的人，樂於修行且根性殊勝，一聽就能領悟很多，得到大總持，一念不生，前後念頭斷絕。如果從斷除障礙的角度來說，就像斬斷一根絲，萬條絲線一下子都斷了。如果從修德的角度來說，就像染一根絲，萬條絲線一下子都被染上顏色。荷澤大師說，見到無念的本體，不隨外物而生。又說，一念與本性相應，八萬波羅蜜行，一時齊用。而且頓悟的人，不離此生，就能得到解脫。就像獅子剛生下來的幼崽，就是真正的獅子。開始修行的時候，就進入佛的果位。就像竹子春天生筍，不離開春天，就和母親一樣高。為什麼呢？因為心空。如果去除妄念，永遠斷絕我與人的分別，就和佛一樣。經中說，不壞世間而超越世間，不捨棄煩惱而進入涅槃。不修頓悟，就像野狐跟隨獅子，即使經過百千劫，最終也無法成為獅子。所以要知道，如果不直接明瞭自心，怎麼能成就圓頓之法？跟隨其他虛妄的想法。
【English Translation】 English version: Step by step, gradually progressing. One day, sudden enlightenment arrives. Some say, first cultivate through sudden enlightenment, then gradually realize. It's like learning archery; 'sudden' means each arrow is aimed directly at the target, 'gradual' means becoming familiar and hitting the target through long practice. This saying refers to cultivating through sudden enlightenment of the mind, not saying that merit and practice are completed all at once. Some say, gradual cultivation and gradual enlightenment are like ascending a nine-story tower; as the feet gradually rise higher, what is seen gradually becomes more distant. All of the above are examples of enlightenment. Some say, one must first have sudden enlightenment before gradually cultivating. This is from the perspective of understanding enlightenment. If speaking from the perspective of cutting off obstacles, it's like the sun suddenly rising, and the frost and dew gradually disappearing. If speaking from the perspective of achieving virtue, it's like a baby being born with four limbs and six senses; as it grows, it gradually develops aspirations, spirit, and functions. As the Avatamsaka Sutra (Flower Garland Sutra) says, at the initial arising of the mind, one achieves perfect enlightenment; the Three Sages and Ten Saints cultivate and realize in sequence. If one cultivates without enlightenment, it is not true cultivation. Because actions that do not flow from true nature cannot be called 'true'; how can actions that adorn 'true' not arise from true nature? The sutra says, if one has not heard this Dharma, even if one cultivates the Six Perfections and myriad practices for many eons, one will ultimately not realize true nature. Some say, sudden enlightenment and sudden cultivation refer to those with superior wisdom, whose roots are superior, and whose desires are also superior; upon hearing once, they can understand a thousand things, attain great Dharani (total retention), and with one thought not arising, the past and future thoughts are cut off. If speaking from the perspective of cutting off obstacles, it's like cutting one thread, and ten thousand threads are cut off at once. If speaking from the perspective of cultivating virtue, it's like dyeing one thread, and ten thousand threads are dyed at once. Heze (Master Heze) said, seeing the essence of no-thought, one does not arise with external things. He also said, when one thought is in accordance with the original nature, the eighty-four thousand Paramitas (perfections) are used all at once. Moreover, those who have sudden enlightenment can attain liberation without leaving this life. Like a lion cub, when it is first born, it is a true lion. When one begins to cultivate, one enters the position of a Buddha. Like bamboo shoots sprouting in spring, they do not leave spring, and they are as tall as their mother. Why? Because the mind is empty. If one removes deluded thoughts and forever cuts off the distinction between self and others, one is the same as a Buddha. The sutra says, not destroying the world while transcending the world, not abandoning afflictions while entering Nirvana (liberation). Not cultivating sudden enlightenment is like a jackal following a lion; even after hundreds of thousands of eons, it will ultimately not become a lion. Therefore, know that if one does not directly understand one's own mind, how can one achieve the perfect and sudden Dharma? Following other deluded thoughts.
學。終不成真。此宗鏡錄。是圓頓門。即之於心。了之無際。更無前後。萬法同時。所以證道歌云。是以禪門了卻心。頓入無生慈忍力。又若用悟而修。即是解悟。若因修而悟。即是證悟。又頓教初如華嚴海會。于逝多林中。入師子顰伸三昧。大眾皆頓證法界。無有別異。后乃至將欲滅度。在拘尸那城娑羅雙樹間。作大師子吼。顯常住法。決定說言。一切眾生。皆有佛性。凡是有心。定當作佛。究竟涅槃常樂我凈。皆令安住秘密藏中。以此教法。本從世尊一真心體流出。亦只是凡聖所依一心真體。隨緣流出。展轉遍一切處。一切眾生身心之中。只各于自心靜念。如理思惟。即如是如是顯現。于宗鏡中。瞭然明白。起此無涯之一照。遍法界無際之虛空。無一塵而不被光明。凡一念而咸承照燭。斯乃般若無知之照。照豈有邊。涅槃大寂之宗。宗何有盡。故如般若無知論云。放光云。般若無所有相。無生滅相。道行雲。般若無所知。無所見。此辯智照之用。而曰無相。無知者。何也。果有無相之知。不知之照。明矣。何者。夫有所知。則有所不知。以聖心無知。故無所不知。不知之知。乃曰一切知。故經云。聖心無知。無所不知。信矣。是以聖人。虛其心而實其照。終日知未嘗知也。故能默耀韜光。虛心玄鑒。閉智塞聰。而
獨覺冥冥者矣。然則智有窮幽之鑑。而無知焉。神有應會之用。而無慮焉。神無慮故。能獨王於世表。智無知故。能玄照於事外。智雖事外。未始無事。神雖世表。終日域中。所以俯仰順化。應接無窮。無幽不察。而無照功。斯則無知之所知。聖神之所會也。然其為物。實而不有。虛而不無。存而不可論者。其唯聖智乎。何者。欲言其有。無狀無名。欲言其無。聖以之靈。聖以之靈故。虛不失照。無狀無名故。照不失虛。照不失虛故。渾而不渝。虛不失照故。動以接粗。是以聖智之用。未始暫廢。求之形相。未始可得。故寶積曰。以無心意而現行。放光曰。不動等覺而建立諸法。所以聖蹟萬端。其致一而已矣。是以般若可虛而照。真諦可亡而知。萬動可即而靜。聖應可無而為。斯則不知而自知。不為而自為矣。復何知哉。復何為哉。
問曰。夫聖人真心獨朗。物物斯照。應接無方故。動與事會。物物斯照故。知無所遺。動與事會故。會不失機。會不失機故。有會於可會。知無所遺故。必有知于可知。有知于可知故。聖不虛知。有會於可會故。聖不虛會。既知既會。而曰無知無會者何耶。若夫忘知遺會者。則是聖人無私于知。會。以成其私耳。斯可曰不自有其知。安得無知而以哉。
答曰。夫聖人功高二儀
【現代漢語翻譯】 現代漢語譯本：獨覺之人是沉浸在冥昧之中的。然而，他們的智慧具有窮盡幽深之處的洞察力，但又像是沒有知識一樣；他們的精神具有應機變化的功用，但又像是沒有思慮一樣。精神沒有思慮，所以能夠超然獨立於世俗之外；智慧沒有知識，所以能夠玄妙地照亮事物之外的真理。智慧雖然超越於世俗事務之外，但從未脫離事務；精神雖然超然於世俗之外，卻終日存在於世俗之中。因此，他們的一舉一動都順應自然變化，應對世事無窮無盡。沒有幽深之處不能察覺，卻沒有顯露任何照見的功勞。這就是無知之所知，聖神之所會。然而，它作為一種事物，真實存在卻又無法佔有，虛空無物卻又並非不存在，存在卻又無法用言語來描述，大概只有聖智才能如此吧。為什麼這麼說呢？想要說它存在，卻沒有任何形狀和名稱；想要說它不存在，聖人卻憑藉它而具有靈性。聖人憑藉它而具有靈性，所以虛空之中不會失去照見；沒有任何形狀和名稱，所以照見之中不會失去虛空。照見之中不失去虛空，所以整體圓融而不會改變；虛空之中不失去照見，所以行動起來能夠接觸到粗俗的事物。因此，聖智的功用，從未有片刻的廢棄，但如果從外在的形相上去尋求它，卻永遠無法得到。所以《寶積經》（Ratnakuta Sutra）說：『以無心意而顯現行為。』《放光經》（Astasahasrika Prajnaparamita Sutra）說：『不動的等覺之中建立一切諸法。』所以聖人的事蹟千變萬化，但其根本道理卻只有一個。因此，般若（Prajna，智慧）可以虛空卻能照見，真諦（Paramartha，第一義諦）可以忘卻卻能知曉，萬物的動盪可以即刻轉化為平靜，聖人的應化可以無為而為。這就是不知而自知，不為而自為。還知道什麼呢？還要做什麼呢？ 問：聖人的真心獨自明朗，照亮萬物，應接世事沒有固定的方式，所以行動與事物相契合；照亮萬物，所以知曉一切沒有遺漏；行動與事物相契合，所以契合不會失去時機。契合不會失去時機，所以能夠契合于可以契合的事物；知曉一切沒有遺漏，所以必然知曉可以知曉的事物。知曉可以知曉的事物，所以聖人的知不是虛假的；能夠契合于可以契合的事物，所以聖人的契合不是虛假的。既然知曉又契合，卻說無知無會，這是為什麼呢？如果說是忘記了知，遺忘了會，那就是聖人對於知和會沒有私心，從而成就了他的無私。這可以說是不把知和會據爲己有，怎麼能說是無知無會呢？ 答：聖人的功德高於天地。
【English Translation】 English version: The enlightened solitary ones are immersed in obscurity. However, their wisdom possesses the discernment to exhaust the depths of the profound, yet it is as if they have no knowledge; their spirit possesses the function of responding to changes, yet it is as if they have no deliberation. Because the spirit has no deliberation, it can stand independently beyond the world; because the wisdom has no knowledge, it can mysteriously illuminate the truth beyond things. Although wisdom transcends worldly affairs, it never departs from them; although the spirit transcends the world, it exists within the world all day long. Therefore, their every move accords with the changes of nature, and they respond to worldly affairs endlessly. There is no depth that cannot be perceived, yet they do not reveal any merit of illumination. This is what is known by the unknowing, and what is met by the sacred spirit. However, as a thing, it is real but cannot be possessed, empty but not non-existent, existing but indescribable. Perhaps only sacred wisdom can be like this. Why is that? If you want to say it exists, it has no shape or name; if you want to say it does not exist, the sage relies on it to have spirituality. Because the sage relies on it to have spirituality, emptiness does not lose illumination; because it has no shape or name, illumination does not lose emptiness. Because illumination does not lose emptiness, it is whole and unchangeable; because emptiness does not lose illumination, it can come into contact with crude things when it acts. Therefore, the function of sacred wisdom has never been abandoned for a moment, but if you seek it from external appearances, you will never be able to obtain it. Therefore, the Ratnakuta Sutra (寶積經) says: 'Manifesting actions without intention.' The Astasahasrika Prajnaparamita Sutra (放光經) says: 'Establishing all dharmas in the immovable enlightenment.' Therefore, the deeds of the sages are ever-changing, but their fundamental principle is only one. Therefore, Prajna (般若, wisdom) can be empty but can illuminate, Paramartha (真諦, ultimate truth) can be forgotten but can be known, the turbulence of all things can be instantly transformed into tranquility, and the transformation of the sages can be non-action and action. This is knowing without knowing, and acting without acting. What else is there to know? What else is there to do? Question: The true mind of the sage is uniquely clear, illuminating all things, and responding to worldly affairs without a fixed method, so action is in harmony with things; illuminating all things, so knowing everything without omission; action is in harmony with things, so harmony does not lose the opportunity. Harmony does not lose the opportunity, so it can harmonize with things that can be harmonized; knowing everything without omission, so it must know things that can be known. Knowing things that can be known, so the sage's knowledge is not false; being able to harmonize with things that can be harmonized, so the sage's harmony is not false. Since there is knowledge and harmony, why say there is no knowledge and no harmony? If it is said that knowledge is forgotten and harmony is abandoned, then it is that the sage has no selfishness in knowledge and harmony, thereby achieving his selflessness. This can be said not to possess knowledge and harmony as one's own, how can it be said to be without knowledge and harmony? Answer: The merits of the sage are higher than heaven and earth.
而不仁。明逾日月而彌昏者。豈曰木石瞽其懷。其于無知而已哉。誠以。異於人者神明。故不可以事相求之耳。子意欲令聖人不自有知。而聖人未嘗不有知。無乃乖于聖心。失於文旨者乎。何者。經云。真般若者。清凈如虛空。無知無見。無作無緣。斯則知自無知矣。豈待反照。然後無知哉。若有知性空而稱凈者。則不辯于惑智。三毒四倒。皆亦清凈。又何獨尊凈于般若。若以所知美般若。所知則非般若。所知自常凈。般若未嘗凈。亦無緣致凈。嘆于般若。然經云。般若清凈者。將無以般若體相真凈。本無惑取之知。無惑取之知。不可以知名哉。豈唯無知名無知。知自無知矣。是以聖人以無知之般若。照彼無相之真諦。真諦無兔馬之遺。般若無不窮之鑑。所以會而不差。當而無是。寂怕無知。而無不知者矣。
難曰。夫物無以自通。故立名以通物。物雖非名。果有可名之物。當於此名矣。是以即名求物。物不能隱。而論云。聖心無知。又云。無所不知。意謂無知未嘗知。知未嘗無知。斯則名教之所通。立言之本意也。然論者。欲一于聖心。異於文旨。尋文求實。未見其當。何者。若知得於聖心。無知無所辯。若無知得於聖心。知亦無所辯。若二都無得。無所復論哉。
答曰。般若義者。無名無說。非有非
無。非實非虛。斯無名之法。故非言所能言也。言雖不能言。然非言無以傳。是以聖人終日言而未嘗言也。今試為子狂言辯之。夫聖心者。微妙無相。不可為有。用之彌勤。不可為無。不可為無故。聖智存焉。不可為有。故名教絕。焉是以言知。不為。知欲以通其鑒。不知。非不知。欲以辯其相。辯相不為無。通鑑不為有。非有。故知而無知。非無。故無知而知。是以知即無知。無知即知。無以言異而異於聖心也。
難曰。夫真諦深玄。非智不測。聖智之能。在茲而顯。故經云。不得般若。不見真諦。真諦則般若之緣也。以緣求智。智則知矣。
答。以緣求智。知非知也。何者。放光云。不緣色生識。是名不見色。又云。五陰清凈。故般若清凈。般若即能知也。五陰即所知也。所知即緣也。夫知與所知。相與而有。相與而無。相與而無。故物莫之有。相與而有。故物莫之無。物莫之無故。為緣之所起。物莫之有故。緣所不能生。緣所不能生故。照緣而非知。為緣之所起故。知緣相因而生。是以知與無知。生於所知矣。何者。夫知以所知取相。故名知。真諦自無相。真智何由知。所以然者。夫所知非所知。所知生於知。所知既生知。知亦生所知。所知既相生。相生即緣法。緣法故非真。非真故非真諦。故中
【現代漢語翻譯】 現代漢語譯本： 『無』既不是實在的，也不是虛幻的。這種無法描述的法則，是言語無法表達的。雖然言語無法完全表達，但不用言語就無法傳達。因此，聖人整天都在說話，但實際上什麼也沒說。現在我嘗試為你用狂妄的言語來辯解。聖人的心境，微妙而沒有固定的形態，不能說是『有』，運用它會更加精進；也不能說是『無』，因為不能說是『無』，所以聖人的智慧存在於其中。不能說是『有』，所以名教的束縛消失了。因此，通過言語可以知道，聖人不是『為』，而是『知』，用『知』來通達其明鑑。不是『不知』，而是用『知』來辨別事物的真相。辨別真相不是『無』，通達明鑑不是『有』。不是『有』，所以『知』而『無知』；不是『無』，所以『無知』而『知』。因此，『知』就是『無知』，『無知』就是『知』，沒有什麼可以用言語來區分，而又不同於聖人的心境。
提問者說：真正的道理深奧玄妙，沒有智慧無法理解。聖人的智慧，正是在這裡顯現的。所以佛經上說：『不得般若（Prajna，智慧），不見真諦（Paramārtha-satya，最高的真理）。』真諦是般若的因緣。通過因緣來尋求智慧，智慧就能產生。
回答：通過因緣來尋求智慧，這種『知』不是真正的『知』。為什麼呢？《放光經》上說：『不依賴色（Rupa，物質）而產生識（Vijnana，意識），這叫做不見色。』又說：『五陰（Skandha，構成人身的五種要素，即色、受、想、行、識）清凈，所以般若清凈。』般若就是能知，五陰就是所知，所知就是因緣。知與所知，相互依存而存在，也相互依存而消失。相互依存而消失，所以萬物沒有自性；相互依存而存在，所以萬物沒有不存在的可能性。萬物沒有不存在的可能性，所以成為因緣所生起；萬物沒有自性，所以因緣無法使之產生。因緣無法使之產生，所以照見因緣卻不是真正的『知』；因為是因緣所生起，所以『知』與因緣相互依存而產生。因此，『知』與『無知』，都產生於所知。為什麼呢？『知』通過所知來獲取表象，所以叫做『知』。真諦本身沒有表象，真正的智慧又如何能知曉呢？之所以這樣說，是因為所知不是真正的所知，所知產生於『知』。所知既然產生了『知』，『知』也產生了所知。所知既然相互產生，相互產生就是因緣法。因為是因緣法，所以不是真實的。因為不是真實的，所以不是真諦。』
【English Translation】 English version: 'Non-being' is neither real nor illusory. This indescribable Dharma (law, teaching) cannot be expressed by words. Although words cannot fully express it, it cannot be conveyed without words. Therefore, the sage speaks all day long but has never spoken. Now I will try to argue for you with extravagant words. The sage's mind is subtle and without fixed form; it cannot be said to 'be,' for using it will make one more diligent; nor can it be said to 'not be,' because since it cannot be said to 'not be,' the sage's wisdom exists within it. It cannot be said to 'be,' so the bonds of nominal teachings disappear. Therefore, through words, it can be known that the sage is not 'doing' but 'knowing,' using 'knowing' to penetrate his clear mirror. It is not 'not knowing,' but using 'knowing' to distinguish the truth of things. Distinguishing the truth is not 'non-being,' penetrating the clear mirror is not 'being.' It is not 'being,' so 'knowing' is 'not knowing'; it is not 'non-being,' so 'not knowing' is 'knowing.' Therefore, 'knowing' is 'not knowing,' 'not knowing' is 'knowing,' and there is nothing that can be distinguished by words that is different from the sage's mind.
The questioner says: The true meaning is profound and mysterious; without wisdom, it cannot be understood. The sage's wisdom is manifested here. Therefore, the Sutra says: 'Without obtaining Prajna (wisdom), one cannot see Paramārtha-satya (the highest truth).' Paramārtha-satya is the condition for Prajna. By seeking wisdom through conditions, wisdom will arise.
The answer: Seeking wisdom through conditions, this 'knowing' is not true 'knowing.' Why? The Fangguang Jing (a sutra) says: 'Not relying on Rupa (form, matter) to produce Vijnana (consciousness) is called not seeing Rupa.' It also says: 'The Skandhas (the five aggregates constituting a person, namely form, sensation, perception, volition, and consciousness) are pure, so Prajna is pure.' Prajna is the ability to know, and the Skandhas are what is known; what is known is the condition. Knowing and what is known are mutually dependent and exist, and they are also mutually dependent and disappear. Mutually dependent and disappear, so all things have no self-nature; mutually dependent and exist, so there is no possibility that all things do not exist. There is no possibility that all things do not exist, so it becomes what is produced by conditions; all things have no self-nature, so conditions cannot cause it to arise. Conditions cannot cause it to arise, so seeing conditions is not true 'knowing'; because it is produced by conditions, 'knowing' and conditions arise interdependently. Therefore, 'knowing' and 'not knowing' both arise from what is known. Why? 'Knowing' obtains appearances through what is known, so it is called 'knowing.' Paramārtha-satya itself has no appearance, so how can true wisdom know it? The reason for this is that what is known is not truly what is known; what is known arises from 'knowing.' Since what is known has produced 'knowing,' 'knowing' also produces what is known. Since what is known produces each other, mutual production is the Dharma of conditions. Because it is the Dharma of conditions, it is not real. Because it is not real, it is not Paramārtha-satya.'
觀曰。物從因緣有。故不真。不從因緣有。故即真。今真諦。曰真。真則非緣。真非緣故。無物從緣而生也。故經云。不見有法。無緣而生。是心真智觀真諦。未嘗取所知。智不取所知。此智何由知。然智非無知。但真諦非所知故。真智亦非知。而子欲以緣求智故。以智為知。緣自非緣。於何而求知乎。
難曰。論云不取者。為無知故不取。為知然後不取耶。若無知故不取。聖人則冥若夜遊。不辯緇素之異也。若知然後不取。知則異於不取矣。
答曰。非無知故不取。又非知然後不取。知則不取故。能不取而知。
難曰。論云不取者。誠以聖心不物於物。故無惑取耶。無取則無是。無是則無當。誰當於聖心。而云聖心無所不知耶。
答曰。然無是無當也。夫無當。則物無不當。無是。則物無不是。物無不是故。是而無是。物。無不當。故。當而無當。故經云。盡見諸法。而無所見者也。
難曰。聖心非不能是。誠以無是可是。雖不是。是故當是于無是矣。是以經云。真諦無相。故般若無知者。誠以般若無有有相之知。若以無相為無相。又何累于真諦耶。
答曰。聖人無無相也。何者。若以無相為無相。無相即為相。舍有而之無。猶逃峰而赴壑。俱不免於患矣。是以至人處有而不
【現代漢語翻譯】 現代漢語譯本： 觀（觀智）：萬物由因緣和合而生，所以不是真實的。不依賴因緣而存在的，那就是真實的。現在所說的真諦，之所以稱為『真』，是因為它是非因緣的。因為真不是因緣，所以沒有事物是從因緣而生的。因此經書上說：『沒有哪一種法不是由因緣而生的。』這是以心之真智來觀察真諦，從未執取所知之物。智慧不執取所知之物，那麼這種智慧又是如何知曉的呢？然而智慧並非一無所知，只是因為真諦不是所能知曉的對象，所以真智也不是一種『知』。而你卻想用因緣來尋求智慧，所以把智慧當成了『知』。因緣本身就不是因緣，又從何處去尋求『知』呢？ 難（提問者）：《論》中說『不取』，是因為沒有知覺所以不取，還是因為知覺之後才不取呢？如果是沒有知覺所以不取，那麼聖人就如同在黑夜中游蕩，無法分辨黑色和白色之間的區別了。如果是知覺之後才不取，那麼『知』就和『不取』相異了。 答（回答者）：不是因為沒有知覺所以不取，也不是因為知覺之後才不取。是因為知覺就是不取，所以才能不取而知。 難（提問者）：《論》中說『不取』，確實是因為聖人的心不被外物所束縛，所以沒有迷惑和執取嗎？沒有執取就沒有『是』，沒有『是』就沒有『當』（恰當），誰能評判聖人的心，又怎麼能說聖人的心無所不知呢？ 答（回答者）：確實是無『是』無『當』。所謂無『當』，就是萬物沒有不恰當的；所謂無『是』，就是萬物沒有不是的。萬物沒有不是的，所以『是』而無『是』；萬物沒有不恰當的，所以『當』而無『當』。所以經書上說：『完全看見了諸法，卻沒有任何看見。』 難（提問者）：聖人的心不是不能說是，確實是因為沒有什麼是可以說的。即使不是，正因為不是，所以才恰恰是無『是』。因此經書上說：『真諦沒有相，所以般若（prajna，智慧）沒有知。』確實是因為般若沒有具有有相之『知』。如果把無相當作無相，又何必牽累真諦呢？ 答（回答者）：聖人沒有無相。為什麼呢？如果把無相當作無相，那麼無相就成了相。捨棄有而趨向無，就像逃離山峰卻奔向深谷，都無法避免災禍。因此，至人在有中安住，而不...
【English Translation】 English version: Question: Things arise from causes and conditions (因緣, hetu-pratyaya), therefore they are not real. That which does not arise from causes and conditions is real. Now, the 'Truth' (真諦, paramārtha-satya) is called 'True' because it is not conditioned. Because the True is not conditioned, no thing arises from conditions. Therefore, the scriptures say: 'No dharma (法, dharma) is seen to arise without conditions.' This is observing the Truth with the True Wisdom of the mind, never grasping at what is known. If wisdom does not grasp at what is known, how does this wisdom know? However, wisdom is not without knowledge, but because the Truth is not an object of knowledge, True Wisdom is also not a 'knowing.' But you want to seek wisdom through conditions, so you take wisdom as 'knowing.' Conditions themselves are not conditions, so where do you seek knowledge? Objection: The treatise says 'does not grasp.' Is it that it does not grasp because it has no knowledge, or does it not grasp after knowing? If it does not grasp because it has no knowledge, then the sage would be like wandering in the night, unable to distinguish between black and white. If it does not grasp after knowing, then 'knowing' is different from 'not grasping.' Reply: It is not that it does not grasp because it has no knowledge, nor is it that it does not grasp after knowing. Because knowing is not grasping, it can know without grasping. Objection: The treatise says 'does not grasp.' Is it truly because the sage's mind is not attached to things, so there is no delusion or grasping? Without grasping, there is no 'is'; without 'is,' there is no 'ought' (當, appropriate). Who can judge the sage's mind, and how can it be said that the sage's mind knows everything? Reply: Indeed, there is no 'is' and no 'ought.' What is meant by no 'ought' is that nothing is inappropriate; what is meant by no 'is' is that nothing is not. Because nothing is not, it 'is' without 'is'; because nothing is inappropriate, it is 'ought' without 'ought.' Therefore, the scriptures say: 'Completely seeing all dharmas, yet seeing nothing.' Objection: It is not that the sage's mind cannot say 'is,' but truly because there is nothing that can be said. Even if it is not, precisely because it is not, it is appropriate to say 'no is.' Therefore, the scriptures say: 'The Truth is without form (相, lakṣaṇa), so prajna (般若, prajñā, wisdom) has no knowing.' It is truly because prajna has no knowing with form. If one takes no-form as no-form, why burden the Truth? Reply: The sage has no no-form. Why? If one takes no-form as no-form, then no-form becomes form. Abandoning existence and going to non-existence is like fleeing the peak and rushing into the ravine, both cannot escape disaster. Therefore, the perfect person dwells in existence without...
有。居無而不無。雖不取于有無。然亦不捨于有無。所以和光塵勞。周旋五趣。寂然而往。怕爾而來。恬淡無為。而無不為者也。
難曰。聖心雖無知。然其應會之道不差。是以可應者應之。不可應者存之。然則聖心有時而生。有時而滅。可乎。
答曰。生滅者。生滅心也。聖人無心。生滅焉起。然非無心。但無心心耳。又非不應。但是不應應耳。是以應。會則。信若四時之質。直。以虛無為體。斯不可得而生。不可得而滅也。
難曰。聖智之無。惑智之無。俱無生滅。何以異之耶。
答曰。聖智之無者。無知。惑智之無者。知無。其無雖同。所以無者異也。何者。夫聖心虛靜。無知可無。可曰無知。非謂知無。惑智有知。故有知可無。可謂知無。非曰無知也。無知。即般若之無也。知無。即真諦之無也。是以般若之與真諦。言用。即同而異。言寂。即異而同。同故無心於彼此。異故不失於照功。是以辯同者。同於異。辯異者。異於同。斯則不可得而異。不可得而同也。何者。內有獨鑒之明。外有萬法之實。萬法雖實。然非照不得。內外相與。以成其照功。此聖所不能同。用也。內雖照而無知。外雖實而無相。內外寂然。相與俱無。此則聖所不能異。寂也。是以經云。諸法不異者。豈曰續鳧
【現代漢語翻譯】 現代漢語譯本：有。存在於無所不在之中。雖然不執著于有和無，但也並不捨棄有和無。因此能夠和光同塵，周旋於五道輪迴之中。寂靜地離去，應機而來。恬淡無為，卻又無所不為。
提問：聖人的心雖然沒有分別之知，但其應機感應的道理不會有差錯。所以，可以應機的就應機，不可以應機的就保持寂靜。那麼，聖人的心有時產生，有時消滅，可以這樣說嗎？
回答：產生和消滅的是產生和消滅的心，聖人沒有分別之心，哪裡會有產生和消滅呢？然而並非沒有心，只是沒有分別之心罷了。又並非不應機，只是不以分別之心去應機罷了。因此，應機感應，就像四季的執行一樣，正直而有規律，以虛無為本體。這樣，就既不能說它產生，也不能說它消滅。
提問：聖智的空無和迷惑之智的空無，都沒有生滅，為什麼它們是不同的呢？
回答：聖智的空無，是無知（沒有分別之知）；迷惑之智的空無，是知無（知道空無）。它們的空無雖然相同，但導致空無的原因是不同的。為什麼呢？因為聖人的心虛空寂靜，沒有分別之知可以去除，所以可以稱為『無知』，而不是說『知道空無』。迷惑之智有分別之知，所以有分別之知可以去除，可以稱為『知道空無』，而不是說『無知』。無知，就是般若（Prajna，智慧）的空無。知無，就是真諦（Paramārtha，真理）的空無。因此，般若和真諦，從作用上來說，是相同而不同的；從寂靜的本體上來說，是不同而相同的。相同，所以心中沒有彼此的分別；不同，所以不會失去照了萬物的功用。因此，說相同，是在不同之中看到相同；說不同，是在相同之中看到不同。這樣，就既不能說它們是不同的，也不能說它們是相同的。為什麼呢？因為內心有獨自明照的光明，外在有萬法的實相。萬法雖然是真實的，但如果沒有照了，就無法顯現。內外相互作用，成就了照了的功用。這是聖人所不能等同的，是作用。內心雖然照了卻無分別之知，外在雖然真實卻無固定之相。內外寂然，相互作用，都歸於空無。這是聖人所不能區分的，是寂靜的本體。所以經書上說：『諸法不異』，難道是說續鳧（Xufu，典故，比喻才能不足）嗎？
【English Translation】 English version: It exists. It exists in everything that is non-existent. Although it does not cling to existence or non-existence, it also does not abandon existence or non-existence. Therefore, it can harmonize with the dust and labor, revolving within the five realms of existence. Silently departing, responding to opportunities as they arise. Tranquil and without action, yet there is nothing that it does not do.
Question: Although the sage's mind has no discriminating knowledge, the principle of its responsive interaction is without error. Therefore, it responds to what can be responded to, and remains still with what cannot be responded to. Then, can it be said that the sage's mind sometimes arises and sometimes ceases?
Answer: What arises and ceases is the mind of arising and ceasing. The sage has no discriminating mind, so where would arising and ceasing originate? However, it is not that there is no mind, but only that there is no discriminating mind. And it is not that there is no response, but only that there is no response with a discriminating mind. Therefore, responding to opportunities is like the operation of the four seasons, upright and regular, with emptiness as its essence. In this way, it can neither be said to arise nor to cease.
Question: The emptiness of sage wisdom and the emptiness of deluded wisdom both have no arising or ceasing. Why are they different?
Answer: The emptiness of sage wisdom is 'no-knowing' (wu zhi, absence of discriminating knowledge); the emptiness of deluded wisdom is 'knowing emptiness' (zhi wu, knowing about emptiness). Although their emptiness is the same, the reasons for their emptiness are different. Why? Because the sage's mind is empty and still, with no discriminating knowledge to remove, so it can be called 'no-knowing,' not 'knowing emptiness.' Deluded wisdom has discriminating knowledge, so there is discriminating knowledge to remove, and it can be called 'knowing emptiness,' not 'no-knowing.' 'No-knowing' is the emptiness of Prajna (Prajna, wisdom). 'Knowing emptiness' is the emptiness of Paramārtha (Paramārtha, ultimate truth). Therefore, Prajna and Paramārtha, in terms of function, are the same yet different; in terms of the essence of stillness, they are different yet the same. Being the same, there is no distinction of self and other in the mind; being different, the function of illuminating all things is not lost. Therefore, speaking of sameness, it is seeing sameness within difference; speaking of difference, it is seeing difference within sameness. In this way, they can neither be said to be different nor to be the same. Why? Because within there is the light of solitary illumination, and outside there is the reality of the myriad dharmas. Although the myriad dharmas are real, they cannot be manifested without illumination. Inner and outer interact, accomplishing the function of illumination. This is what the sage cannot equate, it is the function. Although the inner illuminates without discriminating knowledge, and the outer is real without fixed form. Inner and outer are still, interacting, and both return to emptiness. This is what the sage cannot differentiate, it is the essence of stillness. Therefore, the scriptures say: 'The dharmas are not different,' does it mean Xufu (Xufu, an allusion, a metaphor for insufficient talent)?
截鶴。夷岳盈壑。然後無異哉。誠以不異於異故。雖異而不異耳。故經曰。甚奇世尊。于無異法中。而說諸法異。又云。般若與諸法。亦不一相。亦不異相。信矣。
難曰。論云。言用則異。言寂則同。未詳般若之內。則有寂用之異乎。
答曰。用即寂。寂即用。用寂體一。同出而異名。更無無用之寂。主于用也。是以智彌昧。照逾明。神彌靜。應逾動。豈曰明昧動靜之異哉。故成具曰。不為而過為。寶積曰。無心無識。無不覺知。斯則窮神盡智。極像外之談也。即之明文。聖心可知矣。釋曰。般若無知者。是一論之宏綱。乃宗鏡之大體。微妙難解。所以全引證明。夫般若者。是智用。無知者。是智體。用不離體。知即無知。體不離用。無知即知。若有知者。是取相之知。即為所知之相縛。不能遍知一切故。論云。夫有所知。則有所不知。若是無相之知。不被所知之相礙。即能遍知一切。故論云。以聖心無知。故無所不知。以要言之。但是理事無礙。非即非離。如論云。神無慮故。能獨王於世表。智無知。故。能玄照於事外者。不即事也。智雖事外。未始無事。神雖世表。終日域中者。不離事也。理非即非離。如事亦然。是以理從事顯。理徹於事。事因理成。事徹于理。理事交徹。般若方圓。故能有無齊
【現代漢語翻譯】 現代漢語譯本：截斷鴻鵠的腳，剷平高山填滿深谷，然後（萬物）就沒有差異了嗎？ 確實是因為不把差異看作差異，所以即使有差異也等於沒有差異。所以經書上說：『世尊真是太神奇了，在沒有差異的法中，卻能說出諸法的差異。』 又說：『般若（Prajna，智慧）與諸法，也不是完全相同，也不是完全相異。』 真是可信啊。
有人提問說：論中說，『從作用上說，（般若）是有差異的；從寂靜的本體上說，（般若）是相同的。』 不知道般若的內在，是否有寂靜和作用的差異呢？
回答說：作用就是寂靜，寂靜就是作用，作用和寂靜本體是一體的，只是名稱不同而已。沒有脫離作用的寂靜，也沒有主宰作用的寂靜。因此，智慧越是看似闇昧，照亮反而越是光明；精神越是看似平靜，應變反而越是靈動。難道能說有闇昧、光明、靈動、平靜的差異嗎？所以《成具》中說：『不刻意作為，卻超越了刻意作為。』 《寶積經》中說：『沒有心念，沒有意識，卻無所不知。』 這就是窮盡了精神和智慧，達到了超越現象之外的談論。從這些明確的文字中，聖人的心意就可以明白了。解釋說：『般若無知』，是這部論的宏大綱領，是宗鏡的大體。微妙難以理解，所以全部引用來證明。所謂般若，是智慧的作用；所謂無知，是智慧的本體。作用不離開本體，知就是無知；本體不離開作用，無知就是知。如果是有所知的知，那是執著于表象的知，就會被所知的表象束縛，不能普遍地瞭解一切。所以論中說：『如果有所知，就會有所不知。』 如果是無相的知，不被所知的表象所障礙，就能普遍地瞭解一切。所以論中說：『因為聖人的心是無知的，所以無所不知。』 總而言之，只是事和理之間沒有障礙，既不是相同也不是相離。如論中說：『精神沒有思慮，所以能獨自稱王於世俗之外；智慧沒有知，所以能玄妙地照亮事物之外。』 這就是不執著於事物。智慧雖然在事物之外，卻未嘗沒有事物；精神雖然在世俗之外，卻終日存在於世俗之中。這就是不脫離事物。理不是相同也不是相離，事物也是這樣。因此，理從事物中顯現，理貫穿於事物；事物因理而成就，事物貫穿于理。事和理相互貫穿，般若才能圓融。所以能夠有和無並存。
【English Translation】 English version: To cut off the crane's legs and level the mountains to fill the valleys, would there then be no difference? Indeed, it is because one does not regard difference as difference that, although there is difference, it is as if there is no difference. Therefore, the sutra says: 'How wondrous is the World-Honored One (世尊, Shìzūn, an epithet for the Buddha), who, in the Dharma (法, Dharma, the teachings of the Buddha) of no difference, speaks of the differences of all Dharmas.' It also says: 'Prajna (般若, Bōrě, wisdom) and all Dharmas are neither entirely the same nor entirely different.' Truly it is to be believed.
Someone asks: The treatise says, 'In terms of function, there is difference; in terms of the stillness, there is sameness.' I do not know whether within Prajna there is a difference between stillness and function.
The answer is: Function is stillness, and stillness is function. Function and stillness are one in essence, merely different in name. There is no stillness without function, nor is there stillness that governs function. Therefore, the more wisdom seems obscure, the more brightly it illuminates; the more the spirit seems still, the more agilely it responds. How can one say there is a difference between obscurity, brightness, agility, and stillness? Therefore, the Chengju (成具, Chéngjù, likely referring to a commentary or text) says: 'Without acting, one surpasses acting.' The Ratnakuta Sutra (寶積經, Bǎojī jīng, a collection of Mahayana sutras) says: 'Without mind, without consciousness, there is nothing that is not known.' This is to exhaust the spirit and wisdom, reaching the discussion beyond phenomena. From these clear words, the mind of the sage can be understood. The explanation says: 'Prajna is without knowledge' is the grand principle of this treatise and the great essence of the Zongjing (宗鏡, Zōngjìng, likely referring to a text or school of thought). It is subtle and difficult to understand, so it is entirely quoted for proof. What is called Prajna is the function of wisdom; what is called without knowledge is the essence of wisdom. Function does not depart from essence; knowing is not-knowing. Essence does not depart from function; not-knowing is knowing. If there is knowing with something known, that is knowing that clings to appearances, and one will be bound by the appearance of what is known, unable to universally know everything. Therefore, the treatise says: 'If there is something known, then there is something not known.' If it is knowing without appearance, not obstructed by the appearance of what is known, then one can universally know everything. Therefore, the treatise says: 'Because the mind of the sage is without knowledge, there is nothing that is not known.' In short, it is simply that there is no obstruction between principle and phenomena, neither the same nor separate. As the treatise says: 'Because the spirit is without thought, it can reign alone beyond the world; because wisdom is without knowledge, it can mysteriously illuminate beyond things.' This is not clinging to things. Although wisdom is beyond things, it never lacks things; although the spirit is beyond the world, it is always within the world. This is not departing from things. Principle is neither the same nor separate, and things are also like this. Therefore, principle is revealed from things, and principle penetrates things; things are accomplished by principle, and things penetrate principle. Principle and phenomena interpenetrate, and Prajna is then complete and perfect. Therefore, it can have existence and non-existence together.
行。權實雙運。豈可執有執無。迷於聖旨乎。所以論云。欲言其有。無狀無名。欲言其無。聖以之靈。何者。此有是不有之有。曷有其名。斯無是不無之無。寧虧其體。有無但分兩名。其性元一。不可以有為有。以無為無。故論云。非有。故知而無知者。以知自無性。豈待亡知。然後無知乎。論云。非無。故無知。而知者。以無相之知。非。同木石。無而失照。此靈知之性。雖無名相。寂照無遺。如論云。考之玄籍。本之聖意。豈復真偽殊心。空色異照耶。是以照無相。不失撫會之功。睹變動。不乖無相之旨。造有不異無。造無不異有。未嘗不有。未嘗不無。故曰。不動等覺而建立諸法。以此而推。寂用何妨。如何謂睹變之知。異無相之照乎。又論云。知即無知。無知即知。無以言異。而異於聖心也。故知若云。有之與無。同之與異。皆是世間言語。但有虛名。而無實體。豈可以不定之名言。而欲定其無言之妙性也。今總結大意。般若無知者。但是無心。自然靈鑒。非待相顯。靡假緣生。不住有無。不涉能所。非一非異。而成其妙道也。所以先德云。夫聖心無思。名言路絕。體虛不可以色。取無慮不可以心求。包法界而不大。處毫端而不微。寂寥絕於生滅。應物無有去來。鑒徹天鏡。而無鑑照之勤。智周十方。而不生
二相。森羅萬像與之同原。大哉。妙用而無心者。其唯般若無知之謂乎。鈔云。然無知之興。為破邪執。有四。論文。一一破之。一者。或執有知。為常見。二者。或執無知。為斷見。三者。亦知亦無知。為相違見。四者。非有知非無知。為戲論見。第一破常見者。惑人聞說般若者。智慧也。智則知也。慧則見也。則謂聖人同於凡夫。有心取相。知見墮于常見。不了般若。論主便則斥云。聞聖有知。謂之有心。為破此執。故云般若無知也。斯則照俗不執相。照真不著空。無執無著。即四句本亡。無種不知。而未嘗分別。以無緣之知。照實相之境。智則雖照而無知。境則雖實而無相。境智冥一故。相與寂然。能所兩亡。故云般若無知也。故云是以真智觀真諦。未嘗取所知。智不取所知。此智何由知。又云。將無以般若體相真凈。本無惑取之知。不可以知名哉。又云。夫陳有無者。夫智之生也。極于相內。法本無相。聖智何知。故中論云。若使無有有。云何當有無。有無既已無。知有無者誰。此上並破有知之常見也。第二破無知之斷見者。惑人聞經云。真般若者。無知無見。無作無緣。便謂般若。同於太虛無情之流。墮于斷見。既乖般若。論主破之。故云世稱無知者。謂木石太虛無情之流。靈鑒幽燭。形於未兆。道無隱機
【現代漢語翻譯】 現代漢語譯本： 二相（兩種表象，指現象和本質）。森羅萬象都與它同一起源。偉大啊！那妙用而無心的，大概就是般若（prajna，智慧）的無知吧。鈔文說：『然而無知的興起，是爲了破除邪惡的執著。』有四種情況。論文中，一一破除它們。一是，有人執著于有知，成為常見（認為事物恒常不變的錯誤見解）。二是，有人執著于無知，成為斷見（認為事物死後斷滅的錯誤見解）。三是，既執著于有知又執著于無知，成為相違見（自相矛盾的見解）。四是，非執著于有知也非執著于無知，成為戲論見（無意義的空談）。 第一種，破除常見。迷惑之人聽說般若就是智慧。智就是知，慧就是見。就認為聖人同於凡夫，有心去執取表象，知見落入常見之中，不瞭解般若。論主就斥責說：『聽說聖人有知，就認為他們有心。』爲了破除這種執著，所以說般若無知。這就是照見世俗而不執著于表象，照見真理而不執著于空。無執著無掛礙，四句（有、無、亦有亦無、非有非無）的根本就消失了。沒有哪一種不知，而又未曾分別。以無緣之知，照見實相之境。智雖然照見卻無知，境雖然真實卻無相。境與智冥合為一，所以表象與寂然。能與所兩方面都消失了，所以說般若無知。所以說，『因此用真智觀察真諦，未曾執取所知。』智不執取所知，這智又從何得知呢？又說：『難道是因為般若的體相真凈，本來就沒有迷惑執取的知，不可以知名嗎？』又說：『凡是陳述有無的，都是智的產生，侷限於表象之內。法本無相，聖智又知道什麼呢？』所以《中論》（Madhyamaka-karika）說：『如果本來沒有有，又怎麼會有無呢？有無既然已經沒有了，那麼知道有無的又是誰呢？』以上都是破除有知的常見。 第二種，破除無知的斷見。迷惑之人聽經說，真正的般若，無知無見，無作無緣。就認為般若，同於太虛無情之流，落入斷見。這既違背了般若。論主破除它，所以說：『世人所說的無知，是指木石太虛無情之流。』靈鑒幽燭，顯現於未兆之前，道沒有隱秘的玄機。
【English Translation】 English version: Two aspects (two kinds of appearances, referring to phenomena and essence). All phenomena and appearances share the same origin with it. How great! That wonderful function without mind, it is probably the 'no-knowing' of prajna (wisdom). The commentary says: 'However, the arising of 'no-knowing' is to break evil attachments.' There are four situations. In the treatise, they are refuted one by one. First, some are attached to 'knowing', becoming eternalism (the wrong view that things are constant and unchanging). Second, some are attached to 'no-knowing', becoming annihilationism (the wrong view that things are annihilated after death). Third, being attached to both 'knowing' and 'no-knowing', becoming contradictory views (self-contradictory views). Fourth, neither attached to 'knowing' nor attached to 'no-knowing', becoming frivolous views (meaningless empty talk). The first, refuting eternalism. Those who are deluded hear that prajna is wisdom. Wisdom is knowing, and intelligence is seeing. Then they think that sages are the same as ordinary people, having the mind to grasp appearances, and their knowledge and views fall into eternalism, not understanding prajna. The author then rebukes: 'Hearing that sages have knowledge, they think they have a mind.' To break this attachment, it is said that prajna is 'no-knowing'. This is to see the mundane without being attached to appearances, and to see the truth without being attached to emptiness. Without attachment or clinging, the root of the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence) disappears. There is no kind of not-knowing, and yet there has never been any discrimination. With knowledge without conditions, one illuminates the realm of true reality. Although wisdom illuminates, it is 'no-knowing', and although the realm is real, it is without appearance. The realm and wisdom merge into one, so appearances and stillness. Both the subject and object disappear, so it is said that prajna is 'no-knowing'. Therefore, it is said, 'Therefore, using true wisdom to observe the true meaning, one never grasps what is known.' Wisdom does not grasp what is known, so how does this wisdom know? It is also said: 'Is it because the essence of prajna is truly pure, originally without the knowledge of delusion and grasping, that it cannot be known by name?' It is also said: 'All those who state existence and non-existence are the arising of wisdom, limited to within appearances. The Dharma is originally without appearance, so what does the sage's wisdom know?' Therefore, the Madhyamaka-karika says: 'If there was originally no existence, how could there be non-existence? Since existence and non-existence are already gone, then who is it that knows existence and non-existence?' The above are all refutations of the eternalism of 'knowing'. The second, refuting the annihilationism of 'no-knowing'. Those who are deluded hear the sutras say that true prajna is 'no-knowing', 'no-seeing', 'no-doing', and 'no-conditions'. Then they think that prajna is the same as the unfeeling flow of the great void, falling into annihilationism. This contradicts prajna. The author refutes it, so he says: 'What the world calls 'no-knowing' refers to the unfeeling flow of wood, stone, and the great void.' The spiritual mirror shines in the dark, appearing before the unmanifested, and the Way has no hidden secrets.
。寧曰無知。所以論題無知者。為明聖心。無有取相之知。故云無知。非謂則無真知也。何者。般若靈鑒。無種不知。不同太虛。一向無知也。然則斷見無知。略明有十一種。論中略言三種。十一種者。一者太虛。一向空故。二者木石。謂無情故。三者聾瞽。謂根不具。無見聞故。此上三種。是論所破。四者愚癡。謂無智慧。于境不了故。五者癲狂。惡鬼惑心。失本性故。六者心亂。境多惑心。不能決斷故。七者悶絕。心神闇黑。如死人故。八者惛醉。為藥所迷故。九者睡眠。神識困熟故。十者無想定。外道伏惑。心想不行故。十一者滅盡定。二乘住寂。心智止滅故。此上並是惑倒。非般若無知也。第三破亦有知亦無知者。則是學人。聞經所明。或說般若有知。或說無知。不能正解。便生異執。論主而復破之。異執有三種。一者反照故無知。則是學人謂聖人實是有知。但以知物之時。忘卻知心。不自言我能知。此只成不私自作知解。非都不知也。二者以般若性空故無知者。則是學人謂言般若實自有知。但以知性空故。則無知。此只成性空故無知。而未是無惑取之無知。第三真諦境凈故。嘆美般若無知。何者。學人則謂般若能知真諦之境。因境凈無相故。則嘆美般若無知。此只成境是無知。般若常是有知也。此上三見。
【現代漢語翻譯】 現代漢語譯本： 寧可說它是『無知』（無知）：之所以討論『無知』，是爲了闡明聖人的心，沒有執取表象的知。所以說『無知』，不是說它就沒有真正的知。為什麼呢？般若（Prajna，智慧）的靈妙明鑑，沒有哪種事物是它不知道的，不像太虛（虛空）那樣，完全是無知。然而，斷見（認為一切斷滅的見解）的『無知』，大概有十一種。論中簡略地說了三種。這十一種是：第一種，太虛（虛空），因為它完全是空無的；第二種，木石，因為它們沒有情感；第三種，聾啞人，因為他們的感官不全，沒有見聞。以上三種，是論中所要破斥的。第四種，愚癡，因為沒有智慧，對境不明白；第五種，癲狂，被惡鬼迷惑心智，失去了本性；第六種，心亂，因為外境太多迷惑內心，不能決斷；第七種，悶絕，心神昏暗，像死人一樣；第八種，昏醉，被藥物所迷惑；第九種，睡眠，神識睏倦熟睡；第十種，無想定（Niḥsaṃjñāsamāpatti，一種禪定狀態），外道（非佛教修行者）爲了壓伏迷惑，心想不起作用；第十一種，滅盡定（Nirodha-samāpatti，一種高級禪定狀態），二乘（聲聞乘和緣覺乘）安住于寂靜，心智停止滅盡。以上這些都是迷惑顛倒，不是般若的『無知』。
第三，破斥『亦有知亦無知』的觀點。這是學人聽聞經文所闡明的，有時說般若有知，有時說般若無知，不能正確理解，便產生不同的執著。論主再次破斥這些執著。這些不同的執著有三種：第一種，因為反照的緣故而『無知』。這是學人認為聖人實際上是有知的，但當知曉事物的時候，忘記了知心，不自己說『我能知』。這只是成就了不私自作知解，並非完全不知。第二種，因為般若的自性是空性的緣故而『無知』。這是學人認為般若實際上自有知，但因為知曉自性是空性的緣故，所以『無知』。這只是成就了自性空故『無知』，而不是沒有迷惑執取的『無知』。第三種，因為真諦（Paramārtha，勝義諦）的境界清凈的緣故，而讚美般若『無知』。這是學人認為般若能知真諦的境界，因為境界清凈沒有表象的緣故，所以讚美般若『無知』。這只是成就了境界是『無知』，而般若常常是有知的。以上這三種見解。
【English Translation】 English version: It is better to say it is 'unknowing' (Wuzhi): The reason for discussing 'unknowing' is to clarify the mind of the sage, which has no knowing that grasps at appearances. Therefore, it is said to be 'unknowing,' not that it has no true knowing. Why? The spiritual mirror of Prajna (wisdom) knows everything without exception, unlike the Great Void, which is completely unknowing. However, the 'unknowing' of annihilationist views is roughly of eleven kinds. The treatise briefly mentions three. These eleven are: first, the Great Void, because it is completely empty; second, wood and stone, because they are without feeling; third, the deaf and blind, because their senses are incomplete, lacking sight and hearing. The above three are what the treatise refutes. Fourth, foolishness, because it lacks wisdom and does not understand objects; fifth, madness, because the mind is deluded by evil spirits, losing its original nature; sixth, mental confusion, because there are too many external objects confusing the mind, making it unable to make decisions; seventh, fainting, because the mind is dark and obscure, like a dead person; eighth, intoxication, because it is deluded by drugs; ninth, sleep, because the consciousness is tired and asleep; tenth, the state of No-Thought (Niḥsaṃjñāsamāpatti, a state of meditation), where non-Buddhist practitioners suppress delusion, and thoughts do not arise; eleventh, the Cessation Attainment (Nirodha-samāpatti, an advanced state of meditation), where the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) abide in stillness, and the mind and wisdom cease. All of the above are delusions and inversions, not the 'unknowing' of Prajna.
Third, refuting the view of 'both knowing and unknowing.' This is what students hear explained in the scriptures, sometimes saying that Prajna knows, and sometimes saying that Prajna does not know, unable to understand correctly, and thus generating different attachments. The author of the treatise refutes these attachments again. These different attachments are of three kinds: first, 'unknowing' because of reflection. This is where students think that sages actually have knowing, but when knowing things, they forget the knowing mind and do not say 'I can know.' This only achieves not privately creating understanding, not complete unknowing. Second, 'unknowing' because the nature of Prajna is emptiness. This is where students think that Prajna actually has knowing, but because it knows that the nature is emptiness, it is 'unknowing.' This only achieves 'unknowing' because the nature is empty, not the 'unknowing' that is without deluded grasping. Third, praising Prajna as 'unknowing' because the realm of Ultimate Truth (Paramārtha, the highest truth) is pure. This is where students think that Prajna can know the realm of Ultimate Truth, and because the realm is pure and without appearances, they praise Prajna as 'unknowing.' This only achieves that the realm is 'unknowing,' while Prajna is always knowing. The above three views.
並參亦有亦無知。俱乖聖智。論主所以破之也。第四破非有知非無知者。則是惑人。聞經云。真般若者。非有非無。無起無滅。不可說示。人。不能亡言會其玄旨。則謂般若唯是非有非無。便作非有非無之解。此並心量。乖乎真智。論主破之。故云言其非有者。言其非是有。非謂是非有。言其非無者。言其非是無。非謂是非無。非有非非有。非無非非無。此絕言之道。知何以傳。此破非有知非無知也。論若如此。則破四執之理昭然。今題目但云無知者。蓋是舉一隅而三隅反。所以智人聞說無。則不取無。不取亦有亦無。非有非無。斯則離四句。絕百非。可謂真無知也。論中分明破其四執。人自不見。故云是以聖人處有不有。此破有知也。居無不無。此破無知也。雖不取于有無。此破亦有知亦無知也。然亦不捨于有無。此破非有知非無知也。然上四破。說雖前後。辯之不同。論意只於一句中。則四句理圓。何者。處有不有。即是居無不無。即是不取有無。即是不捨有無。斯則聖心能亡四句。離諸現量。可謂無知。言偏理圓。故云無知也。今更依宗本義意。以釋般若無知。亦是一家美也。論明般若無知者。則權實二智。平等大慧也。今則以略攝廣。言約義豐。但云般若。則會二智矣。故宗本云。漚和般若者。大慧之稱也。
【現代漢語翻譯】 現代漢語譯本 『亦有亦無知』（既可以說是有知，也可以說是無知）的觀點，完全違背了聖人的智慧。龍樹菩薩（論主）因此要破斥它。第四種，破斥『非有知非無知』的觀點，這種觀點會迷惑人。聽聞佛經說，真正的般若智慧，既不是有，也不是無，沒有生起，也沒有滅亡，無法用言語表達。人們不能忘卻言語，領會其中玄妙的旨意，就認為般若只是『非有非無』，並以此來解釋。這些都是心識的分別，違背了真正的智慧。龍樹菩薩破斥它，所以說，說它『非有』，是指它不是『是有』，不是說它是『非有』；說它『非無』，是指它不是『是無』，不是說它是『非無』。『非有非非有』，『非無非非無』，這是斷絕言語的道路，又怎麼能用言語來傳達呢？這是破斥『非有知非無知』的觀點。 如果這樣說，那麼破斥四種執著的道理就非常明顯了。現在題目只說『無知』，大概是舉出一個方面，而其他三個方面都可以類推。所以智者聽聞說『無』，就不會執著于『無』，也不會執著于『亦有亦無』，『非有非無』。這樣就離開了四句，斷絕了一切戲論，可以說是真正的『無知』。論中分明地破斥了四種執著，人們自己沒有看到，所以說『聖人處於有而不執著于有』，這是破斥『有知』。『處於無而不執著于無』，這是破斥『無知』。『雖然不執著于有無』，這是破斥『亦有知亦無知』。『然而也不捨棄有無』，這是破斥『非有知非無知』。然而以上四種破斥，說法雖然有先後，辯論的方式也不同，論主的意圖只在一句話中，四句的道理就圓滿了。為什麼呢？『處於有而不執著于有』，就是『處於無而不執著于無』，就是『不執著于有無』，就是『不捨棄有無』。這樣，聖人的心就能忘卻四句，離開一切現量，可以說是『無知』。言語雖然偏頗，道理卻很圓滿，所以說是『無知』。 現在再依據宗本的義理，來解釋般若的『無知』，這也是一種美好的解釋。論中說明般若的『無知』，就是權智和實智兩種智慧，是平等的大智慧。現在用簡略的語言來概括廣大的含義，用簡約的言辭來表達豐富的意義，只說『般若』，就包含了兩種智慧。所以宗本說，『漚和般若』（Ogha-prajna），就是大智慧的稱呼。
【English Translation】 English version The view of 'knowing both existence and non-existence' is entirely contrary to the wisdom of the saints. Therefore, Nagarjuna (the author of the treatise) refutes it. Fourthly, refuting the view of 'neither knowing existence nor knowing non-existence,' which confuses people. Hearing the sutras say that true Prajna (般若，wisdom), is neither existence nor non-existence, without arising or ceasing, and cannot be expressed in words. People cannot forget words and comprehend its profound meaning, so they think that Prajna is only 'neither existence nor non-existence,' and interpret it as such. These are all discriminations of consciousness, contrary to true wisdom. Nagarjuna refutes it, so he says, 'Saying it is 'non-existence' means it is not 'is existence,' not that it is 'non-existence'; saying it is 'non-non-existence' means it is not 'is non-existence,' not that it is 'non-non-existence.' 'Neither existence nor non-existence,' this is the path of severing words, how can it be conveyed by words? This is refuting the view of 'neither knowing existence nor knowing non-existence.' If it is said in this way, then the principle of refuting the four attachments is very clear. Now the title only says 'non-knowing,' which is probably to cite one aspect, and the other three aspects can be inferred by analogy. Therefore, when the wise hear 'non-existence,' they will not be attached to 'non-existence,' nor will they be attached to 'both existence and non-existence,' 'neither existence nor non-existence.' In this way, they leave the four sentences and cut off all conceptual proliferation, which can be said to be true 'non-knowing.' The treatise clearly refutes the four attachments, but people do not see it themselves, so it says, 'Saints are in existence but not attached to existence,' which is refuting 'knowing existence.' 'Being in non-existence but not attached to non-existence,' which is refuting 'knowing non-existence.' 'Although not attached to existence and non-existence,' which is refuting 'knowing both existence and non-existence.' 'However, not abandoning existence and non-existence,' which is refuting 'neither knowing existence nor knowing non-existence.' However, the above four refutations, although the statements are in sequence and the methods of debate are different, the author's intention is only in one sentence, and the principle of the four sentences is complete. Why? 'Being in existence but not attached to existence' is 'being in non-existence but not attached to non-existence,' which is 'not attached to existence and non-existence,' which is 'not abandoning existence and non-existence.' In this way, the mind of the saint can forget the four sentences and leave all present quantities, which can be said to be 'non-knowing.' Although the words are biased, the principle is complete, so it is said to be 'non-knowing.' Now, according to the meaning of Zongben (宗本，a Buddhist commentator), to explain the 'non-knowing' of Prajna is also a beautiful explanation. The treatise explains that the 'non-knowing' of Prajna is the two wisdoms of expedient wisdom and real wisdom, which is equal great wisdom. Now, using concise language to summarize the broad meaning, and using concise words to express rich meaning, only saying 'Prajna' includes the two wisdoms. Therefore, Zongben said, 'Ogha-prajna' (漚和般若，a term for great wisdom), is the name of great wisdom.
何者。若唯般若觀于實相。而無權智涉有者。則沉滯于空。若唯權智涉有。而無般若達空者。則涉有之時。染于塵累。若能二智圓明者。則真智觀真諦而不取空。權智化物而不著有。故論云。智有窮幽之鑑。而無知焉者。此則真智照真。不取于無也。神有應會之用。而無慮焉者。此則權智涉俗。不取于有也。神無慮故。獨王於世表。智無知故。能玄照於事外者。此謂二智俱能照真。則權中有實也。智雖事外。未始無事。神雖世表。終日域中矣者。謂二智俱能照俗。則實中有權也。然則權實自在。事理混融。處有不取于塵。居無不沈于寂。真俗雙泯。空有兩亡。何實何權。誰境誰智。儻然靡據。蕭散縱橫。不取不捨。可謂平等大慧。故云般若無知也。如起信論云。所言覺義者。謂心體離念。離念相者。等虛空界。無所不遍。法界一相。即是如來平等法身。依此法身。說名本覺。離念者。即是此論之無知。無知之真知。即是本覺。本覺。即是佛一切智也。無所不遍者。即無所不知也。夫一切境界。只於一念心中。一時頓知。無有遺余。真俗並照。不墮有無也。故論云。知即無知。無知即知。無以言異。而異於聖心也。知即無知。即是真智遍知。名一切智也。無知即知。即是無種不知。名一切種智也。聖心不殊。以心無二故
【現代漢語翻譯】 現代漢語譯本： 什麼是（片面的智慧）呢？如果只有般若（Prajna，智慧）觀照實相，而沒有權智（Upaya-jnana，方便智慧）涉入世間，就會沉溺於空無。如果只有權智涉入世間，而沒有般若通達空性，那麼在涉入世間時，就會被塵世的煩惱所染污。如果能夠使兩種智慧圓滿光明，那麼真智（Jnana，真實智慧）觀照真諦（Paramartha-satya，勝義諦）而不執取空無，權智教化眾生而不執著于有。所以《大乘起信論》說：『智慧具有窮盡幽深之處的鑑察能力，但卻沒有能知的主體。』這就是真智照亮真理，不執取于空無。『精神具有應機變化的功用，但卻沒有思慮的主體。』這就是權智涉入世俗，不執取于有。精神沒有思慮，所以能獨自超脫於世俗之外；智慧沒有能知的主體，所以能玄妙地照亮事物之外的真理。』這就是說兩種智慧都能照亮真理，那麼權智中就包含著實智。智慧雖然在事物之外，但未嘗沒有事物；精神雖然超脫於世俗之外，卻終日存在於世俗之中。』這是說兩種智慧都能照亮世俗，那麼實智中就包含著權智。如此一來，權智和實智自在運用，事相和真理混合融通，處於有而不執取于塵世，居於無而不沉溺於寂靜。真諦和俗諦都消泯，空和有都消失。哪裡還有什麼實智和權智？誰的境界？誰的智慧？坦然無所依據，蕭灑自在，不取不捨，這才能稱得上是平等大慧。所以說般若無知。如《大乘起信論》所說：『所說的覺悟的意義，是指心體遠離念頭。遠離念頭的相狀，等同於虛空界，無所不遍。法界只有一個相，那就是如來的平等法身。』依據這個法身，稱為本覺。『遠離念頭』，就是此論所說的『無知』。無知的真知，就是本覺。本覺，就是佛的一切智。『無所不遍』，就是無所不知。一切境界，只在一念心中，一時全部知曉，沒有遺漏，真諦和俗諦同時照亮，不落入有和無的偏頗。所以《大乘起信論》說：『知就是無知，無知就是知，無法用言語來區分，但又不同於凡夫之心。』知就是無知，就是真智普遍知曉，稱為一切智。無知就是知，就是沒有分別的知，稱為一切種智。聖人的心沒有差別，因為心沒有二元對立的緣故。
【English Translation】 English version: What is (one-sided wisdom)? If only Prajna (wisdom) observes the true nature of reality, and there is no Upaya-jnana (skillful means wisdom) involved in the world, then one will be immersed in emptiness. If only Upaya-jnana is involved in the world, and there is no Prajna to understand emptiness, then when involved in the world, one will be contaminated by the defilements of the world. If one can make the two wisdoms perfectly bright, then Jnana (true wisdom) observes Paramartha-satya (ultimate truth) without clinging to emptiness, and Upaya-jnana teaches sentient beings without being attached to existence. Therefore, the Awakening of Faith in the Mahayana says: 'Wisdom has the ability to exhaustively examine the depths, but there is no knower.' This is Jnana illuminating the truth, not clinging to non-existence. 'Spirit has the function of responding to opportunities, but there is no subject of thought.' This is Upaya-jnana involved in the mundane, not clinging to existence. 'Spirit has no thought, so it can stand alone beyond the world; wisdom has no knower, so it can mysteriously illuminate the truth beyond things.' This means that both wisdoms can illuminate the truth, then Upaya-jnana contains Jnana. Although wisdom is beyond things, it is never without things; although spirit is beyond the world, it exists in the world all day long.' This means that both wisdoms can illuminate the mundane, then Jnana contains Upaya-jnana. In this way, Upaya-jnana and Jnana are used freely, and phenomena and truth are mixed and integrated, being in existence without clinging to the dust of the world, and dwelling in non-existence without sinking into silence. Both truth and falsehood are extinguished, and both emptiness and existence disappear. Where is there any Jnana or Upaya-jnana? Whose realm? Whose wisdom? Serene and without basis, free and unrestrained, neither taking nor abandoning, this can be called equal great wisdom. Therefore, it is said that Prajna is without knowledge. As the Awakening of Faith in the Mahayana says: 'The meaning of awakening is that the mind-essence is free from thoughts. The aspect of being free from thoughts is equal to the realm of empty space, all-pervading. The Dharma-realm has only one aspect, which is the Tathagata's equal Dharmakaya (Dharma-body).' Based on this Dharmakaya, it is called original enlightenment. 'Being free from thoughts' is the 'no-knowing' mentioned in this treatise. The true knowing of no-knowing is original enlightenment. Original enlightenment is the Buddha's all-knowing wisdom. 'All-pervading' means all-knowing. All realms are known all at once in one thought, without omission, illuminating both truth and falsehood, without falling into the bias of existence or non-existence. Therefore, the Awakening of Faith in the Mahayana says: 'Knowing is no-knowing, and no-knowing is knowing, which cannot be distinguished by words, but is different from the mind of ordinary people.' Knowing is no-knowing, which is true wisdom that knows everything, called all-knowing wisdom. No-knowing is knowing, which is knowing without discrimination, called all-kinds-of-knowing wisdom. The minds of the sages are not different, because the mind has no duality.
。唯只一智。但隨境照說有二也。二既不二。一亦非一。若約天臺。即言直緣中道。名一切智。雙照二諦。名一切種智。又佛智照空。如二乘所見。名一切智。照假。如菩薩所見。名道種智。佛智照中。皆見實相。名一切種智。故言三智一心中得。一心。即般若無知之智也。以心不屬有無。常照中道。即是自性。有大智慧光明義。遍照法界義。真實識知義。故云斯則不知而自知矣。即不假作意。故不知也。自性明照故。而自知也。以神解之性。自然寂而常照。不依他發起也。故信心銘云。虛明自照。不勞心力。又云。若體自無取相之知。故言無知。不是前念起知。至后念妄卻知想。然後名無知。若然者。則成無記之心。何名般若無知耶。蓋是無緣之智。照無相之境。真境無相。真智無知。境智冥一。理無不盡。鑒無不窮。可謂佛智見性也。又夫有取相之知。則心有間礙。不能垢凈同如。有無一旨。照空迷於辯有。知俗乖乎了真。不能圓照萬法。故云。有所不知也。永嘉集云。若以知知寂。此非無緣知。如手執如意。非無如意手。若以自知知。亦非無緣知。如手自作拳。非無不拳手。亦不知知寂。亦不自知知。不可為無知。自性瞭然故。不同於木石。手不執如意。亦不自作拳。不可為無手。以手安然故。不同於兔角。乃
至今言知者。不須知知。但知而已。則前不接滅。后不引起。前後斷續。中間自孤。當體不顧。應時消滅。知體既已滅。豁然如托空。寂爾少時間。唯覺無所得。即覺無覺。無覺之覺。異乎木石。觀和尚云。此上無緣之知。斯為禪宗之妙。以彼但顯無緣真智。以為真道。若奪之者。但顯本心。不隨妄心。未有智慧照了心原。故須能所平等。等不失照。為無知之知。此知。知于空寂無生如來藏性。方為妙耳。然上依教方便。雖分頓漸。不離一心。如有偈云。諸論各異端。修行理無二。競執有是非。達者無違諍。
宗鏡錄卷第三十六
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第三十七
慧日永明寺主智覺禪師延壽集
夫萬行教法。總約心解者。只如諸佛所說經教。皆以名句文身。詮表。方成法義。云何但明一心而已。
答。今且先約古德。機應合說。質影雙明。佛言。自從光耀。終至鶴林。不說一字。汝亦不聞。此是佛密意說。約本真法體。離言詮故。不說一字。即諸法寂滅相。不可以言宣。又但是佛不說心外一字法。教體者。護法雲。如來既實現身。實說法者。即通用說者聽者。正兼聲名句文而為教體。教體通有漏無
【現代漢語翻譯】 現代漢語譯本 至今所說的『知』，是不需要再認識的『知』。只是『知』本身而已，這樣才能做到前念不接續滅亡，后念不引起生髮。前後念頭斷絕，中間的『知』自然孤立。只顧及當下的『知』，應時就消滅了。『知』的本體既然已經滅了，就豁然如同寄託在空中，寂靜而短暫的時間裡，只覺得一無所得。隨即覺得沒有感覺，這沒有感覺的感覺，不同於木頭石頭。觀和尚說，『這以上是無緣之知』，這才是禪宗的妙處。因為他們只是顯現無緣的真智，認為這是真正的道。如果否定它，只是顯現本心，不隨順妄心。還沒有智慧照亮心的根源，所以必須能所平等，平等而不失去照見，才是無知之知。這個『知』，知曉空寂無生的如來藏性（Tathāgatagarbha），才是妙處。然而以上依據教義的方便，雖然分為頓悟和漸悟，但不離一心。如有偈語說，各種論點各有不同，修行道理沒有兩種。競相執著于有和無、是和非，通達的人沒有違背和爭論。
《宗鏡錄》卷第三十六
丁未年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第三十七
慧日永明寺主智覺禪師延壽集
如果用『心』來理解萬行教法，那麼諸佛所說的經教，都是用名句文身（Nāmakāya）來詮釋表達，才能形成法義。為什麼只說明一心而已呢？
回答：現在先用古代大德，根據機緣應合所說的道理，質和影相互映照來說明。佛說，『自從光耀（釋迦牟尼佛出生時的光芒），直到鶴林（釋迦牟尼佛涅槃的地方），沒有說一個字，你們也沒有聽到。』這是佛的秘密意圖。從本真法體的角度來說，遠離言語詮釋，所以不說一字，即諸法寂滅相（Sarva-dharmāḥ śūnyatā），不可以用言語宣說。又只是佛不說心外一字法。關於教體，護法（Dharmapāla）說，『如來既然實現身，真實說法，那麼通用說法者和聽者，正是兼具聲名句文而成為教體。』教體通於有漏和無漏。
【English Translation】 English version The 『knowing』 that is spoken of now is not a 『knowing』 that needs to be further known. It is simply 『knowing』 itself. Only then can it be that the preceding thought does not connect to extinction, and the subsequent thought does not give rise to origination. When the preceding and subsequent thoughts are severed, the 『knowing』 in the middle naturally becomes isolated. Only attending to the present 『knowing』, it vanishes in the moment. Since the substance of 『knowing』 has already vanished, it is as if entrusted to emptiness, in a silent and brief moment, only feeling that nothing is attained. Immediately, one feels no feeling, and this feeling of no feeling is different from wood and stone. The Venerable Guan said, 『Above this is unconditioned knowing,』 and this is the wonder of the Chan school. Because they only manifest unconditioned true wisdom, taking it as the true path. If one negates it, one only manifests the original mind, not following deluded thoughts. There is still no wisdom illuminating the source of the mind, so the subject and object must be equal, and equality does not lose illumination, which is knowing without knowing. This 『knowing』 knows the empty and silent unarisen Tathāgatagarbha (如來藏性), only then is it wonderful. However, the above relies on the expedient of teachings, although divided into sudden and gradual, it does not depart from the one mind. As a verse says, 『Various theories have different ends, but the principles of practice are not two. Competing to cling to existence and non-existence, right and wrong, those who are enlightened have no disagreement or contention.』
Zong Jing Lu (宗鏡錄) Scroll 36
Engraved in the year Dingwei by the Fensi Great Treasury Supervisor Taisho Tripitaka Volume 48 No. 2016 Zong Jing Lu (宗鏡錄)
Zong Jing Lu (宗鏡錄) Scroll 37
Compiled by Chan Master Zhijue Yanshou, Abbot of Huiri Yongming Temple
If one uses 『mind』 to understand the myriad practices and teachings, then the sutras and teachings spoken by all Buddhas are all expressed and explained by Nāmakāya (名句文身), only then can they form the meaning of the Dharma. Why only explain the one mind?
Answer: Now, let us first use the principles spoken by the ancient virtuous ones, according to the appropriate circumstances, with substance and shadow reflecting each other, to explain. The Buddha said, 『Since the radiance (光耀, the light when Shakyamuni Buddha was born), until the Crane Grove (鶴林, the place where Shakyamuni Buddha entered Nirvana), not a single word was spoken, and you did not hear it either.』 This is the Buddha's secret intention. From the perspective of the true substance of the Dharma, it is far from verbal explanation, so not a single word is spoken, which is the characteristic of the quiescence of all dharmas (Sarva-dharmāḥ śūnyatā 諸法寂滅相), which cannot be declared in words. Furthermore, it is only that the Buddha does not speak of a single word of Dharma outside the mind. Regarding the teaching body, Dharmapāla (護法) said, 『Since the Tathagata (如來) has manifested his body and truly speaks the Dharma, then the speaker and the listener in general, precisely possess sound, name, sentence, and text to become the teaching body.』 The teaching body encompasses both defiled and undefiled.
漏影像本質。即是合宜。聞者。根性已熟。遂感激。如來識上。有文義相生。佛以慈悲本願緣力。即為眾生說三乘法。所有聲名句文。是正無漏本質教。若是三乘五性眾生。佛邊聽法。不能親聞。自變相分而緣。所有聲名句文。即取有漏無漏。是影像兼教。即以質教為本。能現影像故。影像教為末。依質有故。由此取本質教。為正教體。影像教為兼教體。無性菩薩難云。我宗但取眾生識上影像相分為教體者。即不違唯識。汝護法。若取佛本質聲名句文為教體者。即是心外有法。何成唯識。護法答。唯識之宗。約親相分。眾生聽時。變起相分而緣。非取他質以為自性。然他本質。即佛菩薩。亦成唯識。故不相違。
問。何不唯取本質為正教體。即休。
答。緣眾生不能親聞無漏質故。必資影像。
問。若爾。何不唯取影像為教體。是親聞故。
答。雖即親聞。必假本質。是以唯識論云。展轉增上力。二識成決定。言展轉增上力者。即佛與眾生。互為增上緣。言二識成決定者。即眾生根決定。如來悲決定。謂眾生根熟。合聞法決定。如來即有悲決定。決定與眾生說法。為增上緣故。又諸師影質有無不同。應須四句分別。一唯質無影。即小乘有部等。二唯影無質。即龍軍無性。三俱句。即護法親光
【現代漢語翻譯】 現代漢語譯本： 遺漏影像的本質，就是合適的。聽聞者，根性已經成熟，於是心懷感激。如來識海中，有文義相生。佛以慈悲本願的緣力，就為眾生說三乘法。所有的聲名句文，是真正的無漏本質教。如果是三乘五性的眾生，在佛的身邊聽法，不能親自聽聞，自身變現相分而緣。所有的聲名句文，就取有漏無漏，是影像兼教。就以本質教為根本，能夠顯現影像的緣故。影像教為末，依本質而有。因此取本質教，作為正教體。影像教作為兼教體。無性菩薩質疑說，『我宗只取眾生識上的影像相分作為教體，就不違背唯識。你護法，如果取佛的本質聲名句文作為教體，就是心外有法，如何成就唯識？』護法回答說，『唯識的宗旨，是就親相分而言。眾生聽法時，變起相分而緣，不是取他人的本質作為自己的自性。然而他人的本質，即佛菩薩，也成就唯識，所以不相違背。』
問：為什麼不只取本質作為正教體，就停止爭論呢？
答：因為眾生不能親自聽聞無漏的本質，必須憑藉影像。
問：如果這樣，為什麼不只取影像作為教體呢？因為是親自聽聞的緣故。
答：雖然是親自聽聞，必須憑藉本質。所以《唯識論》說：『輾轉增上力，二識成決定。』所說『輾轉增上力』，就是佛與眾生，互相作為增上緣。所說『二識成決定』，就是眾生根決定，如來悲決定。就是眾生根成熟，合聞法決定。如來即有悲決定，決定與眾生說法，作為增上緣的緣故。又各家關於影和質的有無看法不同，應當用四句來分別。一是唯有質而無影，即小乘有部等。二是唯有影而無質，即龍樹（Nagarjuna）和無性（Asanga）。三是俱有，即護法（Dharmapala）和親光（Sthiramati）。
【English Translation】 English version: Omitting the essence of the image is appropriate. Those who hear it, their roots are mature, and they are grateful. In the Tathagata's (如來) [Tathagata: 'Thus Come One', an epithet of the Buddha] consciousness, meaning and words arise together. The Buddha (佛) [Buddha: The awakened one] uses the power of compassion and original vows to teach the Three Vehicles (三乘) [Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna] to sentient beings. All sounds, names, phrases, and texts are the true, undefiled, essential teachings. If beings of the Three Vehicles and Five Natures (五性) [Five Natures: the different capacities of beings for enlightenment] listen to the Dharma (法) [Dharma: the teachings of the Buddha] near the Buddha but cannot hear directly, they transform their own appearances and connect with it. All sounds, names, phrases, and texts then take on both defiled and undefiled aspects, becoming the combined image-teachings. The essential teaching is the foundation because it can manifest images. The image-teaching is secondary, dependent on the essence. Therefore, the essential teaching is taken as the primary teaching body, and the image-teaching as the secondary teaching body. Asanga (無性) [Asanga: a major exponent of the Yogacara school of Buddhism] Bodhisattva (菩薩) [Bodhisattva: an enlightened being who postpones their own nirvana to help others] questions, 'If our school only takes the image-appearance on sentient beings' consciousness as the teaching body, then it does not contradict the Consciousness-Only (唯識) [Consciousness-Only: a school of Buddhist philosophy]. You, Dharmapala (護法) [Dharmapala: a major commentator on Vasubandhu's works], if you take the Buddha's essential sounds, names, phrases, and texts as the teaching body, then there is Dharma outside the mind, how can it be Consciousness-Only?' Dharmapala replies, 'The principle of Consciousness-Only is based on the directly perceived appearance. When sentient beings listen, they transform and arise appearances to connect with, not taking others' essence as their own nature. However, others' essence, that is, the Buddhas and Bodhisattvas, also becomes Consciousness-Only, so there is no contradiction.'
Question: Why not just take the essence as the primary teaching body and stop the debate?
Answer: Because sentient beings cannot directly hear the undefiled essence, they must rely on images.
Question: If so, why not just take the image as the teaching body? Because it is directly heard.
Answer: Although it is directly heard, it must rely on the essence. Therefore, the Vijnaptimatrata-siddhi (唯識論) [Vijnaptimatrata-siddhi: a major text of the Yogacara school] says, 'Through mutual increasing power, the two consciousnesses become definite.' 'Mutual increasing power' means the Buddha and sentient beings mutually act as increasing conditions. 'The two consciousnesses become definite' means the roots of sentient beings are definite, and the compassion of the Tathagata is definite. That is, when the roots of sentient beings are mature, the agreement to hear the Dharma is definite. The Tathagata then has a definite compassion, determined to teach the Dharma to sentient beings, acting as an increasing condition. Furthermore, different schools have different views on the existence or non-existence of image and essence, which should be distinguished by four possibilities. First, only essence without image, such as the Sarvastivada (有部) [Sarvastivada: an early Buddhist school] of the Hinayana (小乘) [Hinayana: 'the lesser vehicle', a term sometimes used to refer to early Buddhist schools]. Second, only image without essence, such as Nagarjuna (龍樹) [Nagarjuna: a major philosopher of the Madhyamaka school] and Asanga (無性). Third, both exist, such as Dharmapala (護法) and Sthiramati (親光) [Sthiramati: a major commentator on Vasubandhu's works].
。四俱非。即龍猛清辯。謂彼計勝義門中。不辯教體。全撥菩提涅槃為空故。已上約四句料簡門中。質影雙通。護法為勝。然若約名句文身。解釋。詮表。皆是意言分別。凡有詮量。不出心識。乃至能說所說。並屬見聞覺知。心含善惡。諸心數等。無有一法出於心外。當知此心諸法之都。顯事合理。心可軌持。故稱曰經。豈止於心。乃至一切六塵。悉皆是經。以心遍一切處故。如法華玄義云。曆法明經者。若以經為正翻。何法是經。舊用三種。一用聲為經。如佛在金口演說。但有聲音詮辯。聽者得道。故以聲為經。大品云。從善知識所聞也。二用色為經。若佛在世。可以聲為經。今佛去世。紙墨傳持。應用為色經。大品云。從經卷中聞。三用法為經。故云修我法者。證乃自知。又塵為經。若於此土耳識利者。能于聲塵分別取悟。則聲是其經。于余非經。若意識利者。自能研心思惟取決。法是其經。于余非經。眼識利者。文字詮量而得道理。色是其經。于余非經。此方用三塵而已。餘三識鈍。鼻嗅紙墨。則無所知。身觸經卷。亦不能解。舌啖文字寧別是非。若他土亦用六塵。亦偏用一塵。如凈名曰。以一食施一切。于食等者。於法亦等。於法等。于食亦等。此即偏用舌根所對為經。或有國土。以天衣觸身即得道。此偏用
{ "translations": [ "四俱非，即龍猛（Nāgārjuna，印度佛教中觀學派創始人）和清辯（Bhāvaviveka，印度佛教中觀自續派創始人）。他們認為在勝義諦（paramārtha-satya，佛教的最高真理）的層面，不討論教義的本體，完全否定菩提（bodhi，覺悟）和涅槃（nirvāṇa，解脫）為空性。以上是從四句料簡門（一種邏輯分析方法）的角度來說，質（本質）和影（現象）都包含在內，護法（Dharmapāla，印度佛教瑜伽行唯識學派論師）的觀點更為優勝。然而，如果從名句文身（nāma-pada-vyañjana-kāya，語言的三個組成部分：名稱、句子和字身）來解釋，所有的解釋和表達都是意言分別（mano-vikalpa，意識的分別作用）。凡是有詮釋和衡量，都離不開心識（citta，心）。乃至能說和所說，都屬於見聞覺知（darśana-śruta-ghrāṇa-rasa-sparśa-vijñāna，六種感官認知）。心包含善惡，以及各種心所（caitta，心理活動）。沒有一法是出於心外的。應當知道，這個心是諸法的都城。顯現事相，符合道理，心可以作為軌範和持守，所以稱為『經』。豈止是心，乃至一切六塵（ṣaḍ-viṣaya，色、聲、香、味、觸、法），都全部是經。因為心遍及一切處。如《法華玄義》所說：『曆法明經者』，如果以經為正翻，什麼法是經呢？舊時用三種方式：一是用聲為經，如佛在金口演說，只有聲音詮釋辯論，聽者就能得道，所以用聲為經。《大品般若經》說：『從善知識所聞也』。二是用色為經，如果佛在世，可以用聲為經，現在佛去世了，用紙墨傳持，應該用色為經。《大品般若經》說：『從經卷中聞』。三是用法為經，所以說『修我法者，證乃自知』。又，塵為經，如果在這個國土，耳識敏銳的人，能從聲塵中分別取悟，那麼聲就是他的經，對其他人就不是經。如果意識敏銳的人，自己能研心思惟做出決斷，法就是他的經，對其他人就不是經。眼識敏銳的人，通過文字詮釋衡量而得到道理，色就是他的經，對其他人就不是經。此方（指中國）只用三塵而已。其餘三識遲鈍，鼻子嗅紙墨，就一無所知。身體接觸經卷，也不能理解。舌頭品嚐文字，怎麼能分辨是非。如果其他國土也用六塵，也偏用一塵。如《維摩詰經》說：『以一食施一切，于食等者，於法亦等，於法等，于食亦等』。這就是偏用舌根所對的味塵為經。或者有的國土，用天衣接觸身體就能得道，這偏用觸塵。", "現代漢語譯本結束" ], "english_translations": [ 'The four are all negated. Namely, Nāgārjuna (founder of the Madhyamaka school in Indian Buddhism) and Bhāvaviveka (founder of the Svatantrika school in Indian Buddhism). They believe that in the realm of ultimate truth (paramārtha-satya, the highest truth in Buddhism), the essence of the teachings is not discussed, and both bodhi (enlightenment) and nirvāṇa (liberation) are completely denied as emptiness. The above is from the perspective of the fourfold negation (a method of logical analysis), where both substance and shadow are included, and Dharmapāla\'s (an Indian Buddhist Yogācāra scholar) view is superior. However, if explained from the perspective of nāma-pada-vyañjana-kāya (the three components of language: name, sentence, and syllable), all explanations and expressions are mental constructs (mano-vikalpa, the discriminating function of consciousness). All interpretations and measurements cannot be separated from consciousness (citta, mind). Even the speaker and the spoken belong to seeing, hearing, feeling, and knowing (darśana-śruta-ghrāṇa-rasa-sparśa-vijñāna, the six sensory perceptions). The mind contains good and evil, as well as various mental factors (caitta, mental activities). There is no dharma (phenomenon) that exists outside the mind. It should be known that this mind is the capital of all dharmas. Manifesting phenomena aligns with reason, and the mind can be used as a standard and guide, so it is called \'sutra\'. It is not just the mind, but all six sense objects (ṣaḍ-viṣaya, form, sound, smell, taste, touch, and dharma) are all sutras. Because the mind pervades everywhere. As the \'Profound Meaning of the Lotus Sutra\' says: \'Those who clarify the sutra through dharmas\', if the sutra is translated correctly, what dharma is the sutra? In the past, three methods were used: first, using sound as the sutra, such as the Buddha speaking from his golden mouth, only the sound explains and debates, and the listener can attain the Way, so sound is used as the sutra. The Mahāprajñāpāramitā Sūtra says: \'Heard from a good teacher\'. Second, using form as the sutra, if the Buddha is in the world, sound can be used as the sutra, but now that the Buddha has passed away, it is transmitted through paper and ink, so form should be used as the sutra. The Mahāprajñāpāramitā Sūtra says: \'Heard from the sutra scroll\'. Third, using dharma as the sutra, so it is said \'Those who cultivate my dharma will know it themselves upon realization\'. Also, sense object as the sutra, if in this land (referring to China), those with sharp ear consciousness can distinguish and understand from sound objects, then sound is their sutra, and it is not a sutra for others. If those with sharp consciousness can deliberate and make decisions, dharma is their sutra, and it is not a sutra for others. Those with sharp eye consciousness can obtain the truth through textual interpretation and measurement, form is their sutra, and it is not a sutra for others. This land (referring to China) only uses three sense objects. The other three consciousnesses are dull, and the nose smells paper and ink, so it knows nothing. The body touches the sutra scroll, and it cannot understand. How can the tongue taste the words and distinguish right from wrong. If other lands also use the six sense objects, they also use one sense object. As the Vimalakirti Sutra says: \'Giving one meal to all, those who are equal to food are also equal to dharma, and those who are equal to dharma are also equal to food\'. This is the partial use of taste object perceived by the tongue as the sutra. Or in some lands, touching the body with heavenly clothes can lead to enlightenment, which is the partial use of touch object.'", "End of English version" ] }
觸為經。或見佛光明得道。此偏用色為經。或寂滅無言。觀心得道。此偏用意為經。如眾香土。以香為佛事。此偏用香為經。他方六根識利。六塵得為經。此土三根識鈍。鼻不及驢狗鹿等。云何于香味觸等。能得通達。
問。根利故。于塵是經。鈍者。塵則非經耶。
答。六塵是法界。體自是經。非根利取。方乃是經。何者。大品云。一切法趣色。是趣不過。此色。能詮一切法。如墨黑色。一劃詮一。二劃詮二。三劃詮三。豎一劃則詮王。足右劃則詮丑。足左劃則詮田。出上詮由。出下詮申。如是迴轉。詮不可盡。或一字詮無量法。無量字共詮一法。無量字詮無量法。一字詮一法。于黑墨小小回轉。詮量大異。左回詮惡。右回詮善。上點詮無漏。下點詮有漏。殺活與奪。譭譽苦樂。皆在墨中。更無一法出此墨外。略而言之。黑墨詮無量教。無量行。無量理。黑墨亦是教本。行本。理本。黑墨從初一點。至無量點。從點至字。從字至句。從句至偈。從偈至卷。從捲至部。又從一字句中。初立小行。后著大行。又從點字中。初見淺理。後到深理。是名黑色教行義。三種微發。乃至當知。黑字是諸法本。青黃赤白。亦復如是。非字非非字。雙照字非字。不可說。非不可說。不可見。非不可見。何所簡擇。何所不
簡擇。何所攝。何所不攝。何所棄。何所不棄。是則俱是。非則悉非。能于黑色。通達一切非。於一切非。通達一切是。通達一切非非非是。一切法邪。一切法正。若於黑色。不如是解。則不知字與非字。青黃赤白。有對無對。皆不能知。若於黑色通達。知余色亦如是。此即法華經意。以色為經也。聲塵亦如是。或一聲詮一法。耳根利者。即解聲愛見因緣。即空即假即中。知唇舌牙齒皆不可得。聲即非聲。非聲亦聲。非聲非非聲。聲為教行義本。種種等義。皆如上說。是即通達聲經。香味觸等。亦復如是。經云。一切世間治生產業。皆與實相不相違背。即此意也。外入皆經。周遍法界。內入亦如是。內外入亦如是。經云。非內觀得解脫。亦不離內觀得解脫等。又云。能觀心性。名為上定。心是體。夫有心者。皆當得三菩提。心是宗。制心一處。無事不辦。心是用。三界無別法。唯是一心作。覺觀心是語本。以心分別於心。證心是教相。故云華香云樹。即法界之法門。剎土眾生。本十身之正體。故華嚴經云。知一切法是正思惟藏。
問。若心外無法。唯聽無說者。云何佛言。我已所說法。如手中葉。又佛皆自說我成佛來。不說一字等。
答。古釋云。林中葉喻。據為其緣。令諸有情識變法解。名我已說如手
【現代漢語翻譯】 現代漢語譯本： 簡擇（簡要選擇）。什麼應該攝取？什麼不應該攝取？什麼應該捨棄？什麼不應該捨棄？如果說是，那麼全部都是；如果說不是，那麼全部都不是。如果能對黑色通達，就能通達一切非；對於一切非，就能通達一切是；通達一切非非非是。一切法都是邪，一切法都是正。如果對於黑色不能這樣理解，那麼就不知道字與非字，青黃赤白，有對無對，都不能知道。如果對於黑色通達，知道其餘顏色也像這樣。這就是《法華經》的意義，以色為經。聲塵（聲音的塵埃）也是這樣。或者一聲詮釋一法，耳根敏銳的人，就能理解聲愛見因緣，即空即假即中。知道唇舌牙齒都不可得，聲即非聲，非聲亦聲，非聲非非聲。聲是教行義的根本，種種等義，都如上面所說。這就是通達聲經。香味觸等，也都是這樣。《經》中說：『一切世間治理生產的行業，都與實相不相違背。』就是這個意思。外入（六根所對的六塵）都是經，周遍法界。內入（六根）也是這樣。內外入（內外六入）也是這樣。《經》中說：『不是從內觀才能得到解脫，也不是離開內觀才能得到解脫』等等。又說：『能觀心性，名為上定。』心是體。凡是有心的人，都應當得到三菩提（三種覺悟）。心是宗（宗旨）。制心一處，無事不辦。心是用（作用）。三界沒有別的法，唯是一心所作。覺觀心是語本。以心分別於心，證心是教相。所以說華香云樹，就是法界的法門。剎土眾生，本來就是十身（佛的十種化身）的正體。所以《華嚴經》說：『知道一切法是正思惟藏。』
問：如果心外無法，只有聽而沒有說，那麼為什麼佛說：『我已經所說的法，如手中的葉子。』又佛都自己說我成佛以來，不說一字等等？
答：古釋說：林中葉子的比喻，是作為一種緣起，讓有情眾生認識到變法解脫，名為我已經說如手。
【English Translation】 English version: Brief selection. What should be included? What should not be included? What should be discarded? What should not be discarded? If it is 'yes,' then it is all 'yes'; if it is 'no,' then it is all 'no.' If one can understand blackness thoroughly, one can understand all that is 'not'; regarding all that is 'not,' one can understand all that 'is'; understanding all that is 'not not not is.' All dharmas are evil, all dharmas are righteous. If one does not understand blackness in this way, then one will not know the difference between words and non-words, blue, yellow, red, white, having opposition and not having opposition; one will not be able to know any of them. If one understands blackness thoroughly, knowing that other colors are also like this, this is the meaning of the Lotus Sutra, taking color as the sutra. Sound-dust (the dust of sound) is also like this. Or one sound explains one dharma; those with sharp ears can understand the causes and conditions of sound, love, and sight, which are emptiness, provisionality, and the middle way. Knowing that lips, tongue, teeth are all unattainable, sound is not-sound, not-sound is also sound, not-sound is not-not-sound. Sound is the root of teaching, practice, and meaning; all kinds of meanings are as described above. This is understanding the sound sutra thoroughly. Fragrance, taste, touch, etc., are also like this. The Sutra says: 'All worldly affairs of governance and production do not contradict the true reality.' This is the meaning. External entrances (the six sense objects) are all sutras, pervading the entire dharma realm. Internal entrances (the six sense organs) are also like this. Internal and external entrances (the six internal and external entrances) are also like this. The Sutra says: 'One cannot attain liberation through internal contemplation alone, nor can one attain liberation apart from internal contemplation,' etc. It also says: 'Being able to contemplate the nature of the mind is called supreme samadhi.' The mind is the substance. All those who have a mind should attain the three bodhis (three kinds of enlightenment). The mind is the principle. Focusing the mind in one place, nothing is impossible. The mind is the function. There are no separate dharmas in the three realms; they are all created by the one mind. Awareness and contemplation of the mind are the root of speech. Using the mind to distinguish the mind, realizing the mind is the teaching aspect. Therefore, it is said that flower fragrance, clouds, and trees are the dharma gates of the dharma realm. The buddha-lands and sentient beings are originally the true essence of the ten bodies (ten manifestations of the Buddha). Therefore, the Avatamsaka Sutra says: 'Knowing that all dharmas are the treasury of right thinking.'
Question: If there is no dharma outside the mind, and only listening without speaking, then why did the Buddha say: 'The dharma I have spoken is like a leaf in my hand.' And the Buddha always said himself that since I became a Buddha, I have not spoken a single word, etc.?
Answer: Ancient interpretations say: The analogy of the leaf in the forest is taken as a condition, allowing sentient beings to recognize the transformation of dharma and liberation, called 'I have spoken like a hand.'
中葉。未為作緣。眾生自心未起法解。名我未說如林中葉。約為增上。名說未說。
又唯識鏡。問云。此中既云佛皆自說。何故乃言佛不說法。豈非自語相違過耶。
答。此亦是可聞者自識變生。佛實不說。但為增上也。眾生識上變此言故。故引為證。
問。但了一心。能成深觀者。若無位次。皁白何分。須合教乘以祛訛濫。教觀雙辯。方契佛心。
答。誠如所言。闕一不可。圓教觀心。須明六即。以三觀故免數他寶。以六即故。無增上心。然心非數量。豈有四六之文。理合幽玄。誰分淺深之位。但為證入有異。俄分四教之門。升進亦殊。故列六即之位。此出臺教止觀正文。簡慢濫于初心。證究竟於后位。止觀云。約六即顯是者。
問。為初心是。後心是。
答。如論云。焦炷非初。不離初。非后。不離后。若智信具足。聞一念即是。信故不謗。智故不懼。初后皆是。若無信。高推聖境。非己智分。若無智。起增上慢。謂己均佛。初后俱非。為此事故。須知六即。謂理即．名字即．觀行即．相似即．分真即．究竟即。此六即者。始凡終聖。始凡故。除疑怯。終聖故。除慢大。理即者。一念心即如來藏理。如故即空。藏故即假。理故即中。三智一心中。具不可思議。三諦一諦。非
【現代漢語翻譯】 現代漢語譯本：
中葉：如果（佛陀）沒有創造條件，眾生自心沒有生起對佛法的理解，這被稱為我沒有說法，就像森林中的樹葉一樣。爲了促成增上緣，才說（佛陀）說了或沒說。
又，《唯識鏡》中有人問：『這裡既然說佛陀都是自己說的，為什麼又說佛陀沒有說法？這難道不是自相矛盾嗎？』
答：這也可以說是能聽聞者自己意識轉變所生。佛陀實際上沒有說話，只是爲了促成增上緣。因為眾生的意識上轉變出這些言語，所以引用這些作為證據。
問：僅僅瞭解一心，就能成就深刻的觀行嗎？如果沒有位次，黑白如何區分？必須結合教法來去除錯誤和混亂。教法和觀行都精通，才能契合佛陀的心意。
答：您說的很對，缺少任何一個都不行。圓教的觀心，必須明白六即的道理。因為有三觀，所以不會數他人之寶（指不瞭解自身本具的佛性）。因為有六即，所以不會產生增上慢。然而，心不是數量，哪裡有什麼四六之分？真理應該幽深玄妙，誰又能區分淺深的位次？只是因為證入的程度不同，才區分出四教的門徑。升進的程度也不同，所以才列出六即的位次。這出自天臺宗《止觀》的正文，是爲了防止初學者輕慢和濫用，以及爲了證明最終的究竟位。止觀中說，用六即來顯明『是』。
問：是初心是『是』，還是後心是『是』？
答：如《大乘起信論》所說：『焦掉的燈芯不是最初的，但又不離最初的；不是最後的，但又不離最後的。』如果智慧和信心都具足，聽到一念當下就是。因為有信心，所以不會誹謗；因為有智慧，所以不會恐懼。最初和最後都是『是』。如果沒有信心，就高推聖境，認為不是自己智慧所能達到的。如果沒有智慧，就生起增上慢，認為自己和佛陀一樣。最初和最後都不是『是』。因為這個緣故，要知道六即的道理，即理即（Liji，the principle identity）、名字即（Mingzi ji，the verbal identity）、觀行即（Guanxing ji，the practice identity）、相似即（Xiangsi ji，the resemblance identity）、分真即（Fenzhen ji，the partial realization identity）、究竟即（Jiujing ji，the ultimate identity）。這六即，是從凡夫開始到最終成聖的階位。因為是從凡夫開始，所以可以去除疑慮和怯懦；因為最終成聖，所以可以去除傲慢和自大。理即，就是一念心當下就是如來藏的道理。如，所以即是空；藏，所以即是假；理，所以即是中。三智在一心中具足，不可思議。三諦即是一諦，不是……
【English Translation】 English version:
Middle Leaves: If (the Buddha) did not create the conditions, and sentient beings' minds did not generate understanding of the Dharma, this is called 'I did not speak the Dharma,' like leaves in a forest. It is to facilitate the 'Adhipati-pratyaya' (增上緣, dominant condition) that it is said (the Buddha) spoke or did not speak.
Furthermore, in the 'Mirror of Consciousness-Only' (唯識鏡, Weishi Jing), someone asks: 'Since it says here that the Buddhas all speak themselves, why is it also said that the Buddha does not speak the Dharma? Isn't this a self-contradiction?'
Answer: This can also be said to be generated by the transformation of the consciousness of the one who can hear. The Buddha does not actually speak, but only facilitates the 'Adhipati-pratyaya' (增上緣, dominant condition). Because sentient beings' consciousness transforms these words, these are cited as evidence.
Question: Can one achieve profound contemplation by merely understanding the One Mind? If there are no stages, how can black and white be distinguished? It is necessary to combine the teachings to remove errors and confusion. Only by being proficient in both teachings and contemplation can one accord with the Buddha's mind.
Answer: What you say is true; neither can be lacking. For contemplation of the mind in the Perfect Teaching, one must understand the principle of the Six Identities (六即, Liu Ji). Because of the Three Contemplations, one will not count others' treasures (referring to not understanding one's own inherent Buddha-nature). Because of the Six Identities, one will not generate 'Adhimana' (增上慢, arrogance). However, the mind is not a quantity; where are there divisions of four or six? The truth should be profound and mysterious; who can distinguish shallow and deep stages? It is only because the degree of realization is different that the paths of the Four Teachings are distinguished. The degree of advancement is also different, so the stages of the Six Identities are listed. This comes from the main text of the Tiantai school's 'Mohe Zhiguan' (止觀, Calmness and Insight), to prevent beginners from being disrespectful and abusing the teachings, and to prove the ultimate stage. The 'Zhiguan' says that the Six Identities are used to reveal 'is'.
Question: Is the initial mind 'is', or is the later mind 'is'?
Answer: As the 'Awakening of Faith in the Mahayana' (大乘起信論, Dasheng Qixin Lun) says: 'The charred wick is not the beginning, but it is not separate from the beginning; it is not the end, but it is not separate from the end.' If wisdom and faith are both complete, hearing one thought is immediately 'is'. Because of faith, one will not slander; because of wisdom, one will not fear. The beginning and the end are both 'is'. If there is no faith, one will highly praise the holy realm, thinking it is not attainable by one's own wisdom. If there is no wisdom, one will generate 'Adhimana' (增上慢, arrogance), thinking oneself equal to the Buddha. Neither the beginning nor the end is 'is'. For this reason, one must know the principle of the Six Identities, namely 'Liji' (理即, principle identity), 'Mingzi ji' (名字即, verbal identity), 'Guanxing ji' (觀行即, practice identity), 'Xiangsi ji' (相似即, resemblance identity), 'Fenzhen ji' (分真即, partial realization identity), and 'Jiujing ji' (究竟即, ultimate identity). These Six Identities are the stages from beginning as a common person to ultimately becoming a sage. Because it starts from a common person, it can remove doubts and timidity; because it ultimately becomes a sage, it can remove arrogance and conceit. 'Liji' (理即, principle identity) is that the one thought-moment is the principle of the 'Tathagatagarbha' (如來藏, Buddha-womb). 'Ru' (如, suchness), therefore, is emptiness; 'Zang' (藏, womb), therefore, is provisional existence; 'Li' (理, principle), therefore, is the middle way. The Three Wisdoms are complete in one mind, inconceivable. The Three Truths are one truth, not...
三非一。一色一香。一切法。一切心。亦復如。是。名為理即菩提。亦是理即止觀。即寂名止。即照名觀。名字即者。理雖即是。日用不知。以未聞三諦。全不識佛法。如牛羊眼。不解方隅。或從知識。或從經卷。聞上所說一實菩提。于名字中通達解了。知一切法皆是佛法。是為名字即菩提。亦是名字止觀。若未聞時。處處馳求。既得聞已。攀覓心息。名止。但信法性。不信其諸。名為觀。觀行即者。若但聞名口說。如蟲食木。偶得成字。是蟲不知是字非字。既不通達。寧是菩提。必須心觀明瞭。理慧相應。所行如所言。所言如所行。華首云。言說名不行。我不以言說。但心行菩提。此心口相應。是觀行菩提。釋論云。四句評聞慧。具足。如眼得。日照了無僻。觀行亦如是。雖未契理。觀心不息。如首楞嚴中射的喻。是名觀行菩提。亦名觀行止觀。恒作此想名觀。余想息名止。相似即菩提者。以其逾觀逾明。逾止逾寂。如射鄰的。名相似觀慧。一切世間治生產業。不相違背。所有思想籌量。皆是先佛經中所說。如六根清凈中說。圓伏無明名止。似中慧名觀。分真即者。因相似觀力。入銅輪位。初破無明。見佛性。開寶藏。顯真如。名發心住。乃至等覺。無明微薄。智慧轉著。如從初月。至十四日月。光垂圓。闇垂盡。
【現代漢語翻譯】 現代漢語譯本 三非一（三不是一，指空、假、中三諦並非互相獨立，而是一體），一色一香（一切色法和香氣），一切法（世間萬法），一切心（眾生之心），亦復如是（也是如此）。這被稱為理即菩提（在理上與菩提相同），也是理即止觀（在理上與止觀相同）。即寂名止（體悟寂靜的本性稱為止），即照名觀（體悟覺照的本性稱為觀）。 名字即者（處於名字即階段的人），理雖即是（雖然在理上與菩提相同），日用不知（但在日常生活中卻不自知），以未聞三諦（因為沒有聽聞空、假、中三諦的道理），全不識佛法（完全不認識佛法），如牛羊眼（就像牛羊的眼睛），不解方隅（不理解方向）。或從知識（或許從善知識處），或從經卷（或許從經書典籍中），聞上所說一實菩提（聽聞上面所說的一實菩提），于名字中通達解了（在名相概念中通達理解），知一切法皆是佛法（知道一切法都是佛法）。是為名字即菩提（這就是名字即菩提），亦是名字止觀（也是名字止觀）。 若未聞時（如果未曾聽聞佛法時），處處馳求（到處奔波尋求），既得聞已（既然已經聽聞佛法），攀覓心息（攀緣尋求的心止息），名止（稱為止）。但信法性（只是相信法性），不信其諸（不相信其他的），名為觀（稱為觀）。 觀行即者（處於觀行即階段的人），若但聞名口說（如果只是聽聞名相，口頭說說），如蟲食木（就像蟲子啃食木頭），偶得成字（偶爾啃成字形），是蟲不知是字非字（蟲子不知道是不是字），既不通達（既然不通達），寧是菩提（怎麼能說是菩提呢）。必須心觀明瞭（必須用心觀照，明白透徹），理慧相應（理性和智慧相應），所行如所言（所做的事情和所說的話一致），所言如所行（所說的話和所做的事情一致）。華首云（《華嚴經》中說），『言說名不行（言語表達不能代表實際行動），我不以言說（我不依靠言語），但心行菩提（只是用心去實踐菩提）。』此心口相應（這心和口相應），是觀行菩提（是觀行菩提）。 釋論云（《大智度論》中說），『四句評聞慧（用四句來評價聽聞佛法所獲得的智慧），具足（如果具備），如眼得（就像眼睛得到），日照了無僻（太陽照耀，沒有絲毫偏差）。』觀行亦如是（觀行也是如此），雖未契理（雖然沒有完全契合真理），觀心不息（觀照自心的功夫不停止）。如首楞嚴中射的喻（就像《首楞嚴經》中射箭的比喻）。是名觀行菩提（這稱為觀行菩提），亦名觀行止觀（也稱為觀行止觀）。恒作此想名觀（經常作這樣的觀想稱為觀），余想息名止（其他的妄想止息稱為止）。 相似即菩提者（處於相似即菩提階段的人），以其逾觀逾明（因為越觀照越明白），逾止逾寂（越止息越寂靜），如射鄰的（就像射箭接近目標）。名相似觀慧（稱為相似觀慧）。一切世間治生產業（一切世間的生產生活），不相違背（不互相違背）。所有思想籌量（所有的思想和考慮），皆是先佛經中所說（都是先佛經中所說的）。如六根清凈中說（就像《六根清凈經》中所說），圓伏無明名止（圓滿降伏無明稱為止），似中慧名觀（相似於中道的智慧稱為觀）。 分真即者（處於分真即階段的人），因相似觀力（依靠相似觀的功力），入銅輪位（進入銅輪位），初破無明（開始破除無明），見佛性（見到佛性），開寶藏（開啟寶藏），顯真如（顯現真如），名發心住（稱為發心住）。乃至等覺（乃至等覺），無明微薄（無明越來越微薄），智慧轉著（智慧越來越顯著），如從初月（就像從初一的月亮），至十四日月（到十四的月亮），光垂圓（光芒逐漸圓滿），闇垂盡（黑暗逐漸消盡）。
【English Translation】 English version 'Three are not one' (the three truths of emptiness, provisional existence, and the Middle Way are not independent but integrated), 'one color, one fragrance' (all forms and fragrances), 'all dharmas' (all phenomena in the world), 'all minds' (the minds of all sentient beings), 'are also thus'. This is called 'Principle-Identity Bodhi' (identical to Bodhi in principle), and also 'Principle-Identity Cessation-Contemplation' (identical to Cessation-Contemplation in principle). 'Immediate stillness is called cessation' (realizing the nature of stillness is called cessation), 'immediate illumination is called contemplation' (realizing the nature of awareness is called contemplation). 'Name-Identity' refers to those who, 'though identical in principle', 'do not know it in daily life', 'because they have not heard the Three Truths' and 'do not recognize the Buddhadharma at all', 'like the eyes of cattle and sheep', 'not understanding directions'. 'Perhaps from a teacher' (a knowledgeable person), 'or from scriptures', they 'hear the One Reality Bodhi mentioned above', and 'through names, they understand', 'knowing that all dharmas are Buddhadharma'. This is 'Name-Identity Bodhi', and also 'Name-Identity Cessation-Contemplation'. 'If they have not heard it', they 'seek everywhere'. 'Having heard it', the 'mind of grasping ceases', which is called 'cessation'. 'Only believing in the Dharma-nature', 'not believing in other things', is called 'contemplation'. 'Practice-Identity' refers to those who, 'if they only hear the names and speak of them', are 'like a worm eating wood', 'accidentally forming a character'. 'The worm does not know if it is a character or not'. 'Since they do not understand', 'how can it be Bodhi?' 'They must contemplate clearly with the mind', 'principle and wisdom must correspond', 'what they do is as they say', 'what they say is as they do'. The Avatamsaka Sutra says, 'Speech is not practice, I do not rely on speech, but practice Bodhi with the mind.' This 'correspondence of mind and mouth' is 'Practice-Identity Bodhi'. The Shastra says, 'The four lines evaluate the wisdom of hearing. If complete, it is like the eyes receiving the sun's illumination, without any deviation.' Practice is also like this. Although not fully aligned with the principle, the contemplation of the mind does not cease. It is like the arrow-shooting analogy in the Shurangama Sutra. This is called 'Practice-Identity Bodhi', and also 'Practice-Identity Cessation-Contemplation'. Constantly thinking this way is called 'contemplation', and ceasing other thoughts is called 'cessation'. 'Resemblance-Identity Bodhi' refers to those who, 'the more they contemplate, the clearer they become', 'the more they cease, the more tranquil they become', 'like shooting near the target'. This is called 'Resemblance-Contemplation Wisdom'. 'All worldly occupations and industries' 'do not contradict each other'. 'All thoughts and considerations' 'are what the Buddhas have said in the sutras'. As said in the 'Six Roots Purification Sutra', 'perfectly subduing ignorance is called cessation', and 'wisdom resembling the Middle Way is called contemplation'. 'Partial-Realization Identity' refers to those who, 'relying on the power of resemblance-contemplation', 'enter the Copper Wheel position', 'initially breaking through ignorance', 'seeing the Buddha-nature', 'opening the treasure', 'revealing the True Thusness', which is called 'Faith-Dwelling'. 'Even up to Equal Enlightenment', 'ignorance becomes thinner', 'wisdom becomes more apparent', 'like the moon from the first day', 'to the fourteenth day', 'the light gradually becomes full', 'the darkness gradually disappears'.
若人應以佛身得度者。即八相成道。應以九法界身得度者。以普門示現。如經廣說。是名分真菩提。亦名分真止觀。分真智斷。究竟即菩提者。等覺一轉。入于妙覺。智光圓滿。不復可增。名菩提果。大涅槃斷。更無可斷。名果果。等覺不通。唯佛能通。過茶無道可說。故名究竟菩提。亦名究竟止觀。古德約四教明六即者。若藏教執色為有。施拙度破析之因。成但空灰斷之果。通教執色心是空。了緣生無性之宗。失中道不空之理。別教從心生十法界。心但有能生十界之理性。未即便具十界之因果。如從地。生一切草木。但從一心。次第生十界也。圓教。心具十法界。不待能所生。亦無前後際。只一念是十界。只十界是一念。一切時。一切處。一切法。唸唸中體常圓滿。塵沙萬德。不欠少一分。八萬惑業。不除斷一分。不謂佛是果頭極聖。我未證得。不謂凡是底下穢濁。我應舍離。總覽法界。在一念心頭。如一圓珠瑩徹。明白。圓解。更無覺觀。進修。亦不見有凡聖。取捨。分別妄念悉盡也。以初圓信人。未得純凈。煩惱有厚薄。習氣有淺深。分別難忘。攀緣易起。心浮觀淺。惑重境強。于對治之中。故分六即。是以凡夫心性本體。實齊上聖。但凡夫未能常用本。隨境生心。分別計校。千差萬別。雖在人道。心多不定。
【現代漢語翻譯】 現代漢語譯本：如果有人應該以佛身（Buddha-kaya，佛的化身）才能得度，就示現八相成道（eight stages of attaining Buddhahood）。如果有人應該以九法界身（nine realms of existence）才能得度，就以普門示現（universal manifestation）。如經典廣泛所說。這叫做分真菩提（partial realization of Bodhi），也叫做分真止觀（partial cessation and contemplation），分真智斷（partial wisdom and severance）。究竟即菩提（ultimate Bodhi），是等覺（near-perfect enlightenment）一轉，進入妙覺（wonderful enlightenment），智慧光明圓滿，不再可以增加，叫做菩提果（fruit of Bodhi）。大涅槃斷（great Nirvana severance），更沒有可以斷除的，叫做果果（fruit of the fruit）。等覺不能通達，只有佛才能通達。過了茶（比喻極高的境界）沒有道路可以述說，所以叫做究竟菩提，也叫做究竟止觀。古德用四教（four teachings）來說明六即（six identities），如果藏教（Tripitaka teaching）執著色法為實有，施行拙度的破析之因，成就但空灰斷的果。通教（common teaching）執著色心是空，瞭解緣生無性的宗旨，失去中道不空的道理。別教（distinct teaching）從心生十法界（ten dharma realms），心但有能生十界的理性，未即便具十界的因果，如從地，生一切草木，但從一心，次第生十界。圓教（perfect teaching），心具十法界，不待能所生，也沒有前後際，只一念是十界，只十界是一念，一切時，一切處，一切法，唸唸中體常圓滿，塵沙萬德，不欠少一分，八萬惑業，不除斷一分。不認為佛是果頭極聖，我未證得，不認為凡是底下穢濁，我應舍離。總覽法界，在一念心頭，如一圓珠瑩徹，明白。圓解，更無覺觀，進修，也不見有凡聖，取捨，分別妄念悉盡。以初圓信人，未得純凈，煩惱有厚薄，習氣有淺深，分別難忘，攀緣易起，心浮觀淺，惑重境強，于對治之中，故分六即。是以凡夫心性本體，實齊上聖，但凡夫未能常用本，隨境生心，分別計校，千差萬別，雖在人道，心多不定。
【English Translation】 English version: If a person should be saved by the body of a Buddha (Buddha-kaya, the embodiment of the Buddha), then the eight stages of attaining Buddhahood (eight stages of attaining Buddhahood) are manifested. If a person should be saved by the bodies of the nine realms of existence (nine realms of existence), then universal manifestation (universal manifestation) is used, as extensively described in the scriptures. This is called partial realization of Bodhi (partial realization of Bodhi), also called partial cessation and contemplation (partial cessation and contemplation), and partial wisdom and severance (partial wisdom and severance). Ultimate Bodhi (ultimate Bodhi) is when near-perfect enlightenment (near-perfect enlightenment) transforms and enters wonderful enlightenment (wonderful enlightenment), the light of wisdom is complete and can no longer be increased, and is called the fruit of Bodhi (fruit of Bodhi). Great Nirvana severance (great Nirvana severance), there is nothing more to sever, and is called the fruit of the fruit (fruit of the fruit). Near-perfect enlightenment cannot be penetrated, only the Buddha can penetrate it. Beyond tea (an analogy for the highest state) there is no path that can be described, so it is called ultimate Bodhi, also called ultimate cessation and contemplation. Ancient sages used the four teachings (four teachings) to explain the six identities (six identities). If the Tripitaka teaching (Tripitaka teaching) clings to form as real, it implements the cause of clumsy analysis and achieves the result of mere emptiness and ash severance. The common teaching (common teaching) clings to form and mind as empty, understands the principle of dependent origination and no-self-nature, and loses the principle of the Middle Way and non-emptiness. The distinct teaching (distinct teaching) generates the ten dharma realms (ten dharma realms) from the mind, the mind only has the rationality to generate the ten realms, and does not immediately possess the cause and effect of the ten realms, like the earth, which generates all plants and trees, but only generates the ten realms in sequence from one mind. The perfect teaching (perfect teaching) is that the mind possesses the ten dharma realms, does not depend on the ability to generate, and has no before or after, only one thought is the ten realms, only the ten realms are one thought, at all times, in all places, in all dharmas, the essence is always complete in every thought, countless virtues, not lacking a single part, eighty thousand delusions and karmas, not removing or severing a single part. It is not considered that the Buddha is the ultimate sage at the head of the fruit, which I have not yet attained, nor is it considered that the ordinary is the lowest and most defiled, which I should abandon. Surveying the entire dharma realm, it is in the mind of one thought, like a round pearl, clear and bright. Perfect understanding, no more awareness and contemplation, advancement and cultivation, and no more seeing of the ordinary and the holy, taking and abandoning, all discriminating delusive thoughts are exhausted. Because the person who initially has perfect faith has not yet attained purity, afflictions have thickness and thinness, habits have shallowness and depth, discrimination is difficult to forget, clinging is easy to arise, the mind is floating and contemplation is shallow, delusion is heavy and the environment is strong, in the midst of counteracting, therefore the six identities are divided. Therefore, the original substance of the mind of ordinary people is actually equal to the highest sages, but ordinary people cannot often use the original, follow the environment to generate the mind, discriminate and calculate, with thousands of differences, although in the human realm, the mind is mostly unstable.
或發地獄心。或發餓鬼畜生心。何況人天善道。何況三乘聖道。無始妄習。何能頓遣。雖有見解。未能常照。故是凡也。若生死即涅槃。煩惱即菩提。是理即。若能暫照諦理。即坐佛座。證佛身。用佛法。當此一念圓現時。不見十方佛。異我此身此念也。解而未修。是名字即。念有分數。名觀行即。念似於境。名相似即。境入于念。名分真即。無境無念。名究竟即。雖六常一。何凡何聖。雖一常六。凡聖天絕。又六而常一故言即。一而常六。故初后不齊。當觀念時。非一非六。又譬如不離貧女家得金。即也。貧女得金即富。可喻眾生即佛。取金有次第。豈非六乎。耘除草穢。觀行伏惑也。掘土近金。似見物未分明。豈非相似。收得一分。豈非分真。盡得受用。女人歡喜。豈非究竟耶。是以頓悟宗已。復須言行相應。既得本清凈。又須離垢清凈。如大集經偈云。遠離一切諸煩惱。清凈無垢猶真實。其心能作大光明。是名寶炬陀羅尼。又云。若有不覺一切境界。及自境界。如是之人。則能調伏。
問。如來無密語。迦葉不覆藏。則眾生心常自明現。何須教觀開示。廣論橫豎。
答。只為佛之知見蘊在眾生心。雖然顯現。而迷者不知。以客塵所覆。妄見所障。雖有如無。似世間寶藏。為物所覆。莫有知者。是以
【現代漢語翻譯】 現代漢語譯本：或者發起地獄之心，或者發起餓鬼、畜生之心。更何況是人天善道，更何況是聲聞、緣覺、菩薩三乘聖道。無始以來的虛妄習氣，怎麼能一下子去除呢？即使有見解，也不能常常覺照。所以還是凡夫啊。如果說生死就是涅槃，煩惱就是菩提，這是理即（指在理上，一切眾生皆具佛性，與佛平等）。如果能暫時覺照真諦之理，就能坐在佛座上，證得佛身，運用佛法。當這一念圓滿顯現的時候，不見十方諸佛，與我此身此念有所不同。理解了而未修行，是名字即（指僅在名義上了解佛法）。念頭有分數，名為觀行即（指通過觀行，逐漸與佛相應）。念頭類似於境界，名為相似即（指觀行達到一定程度，與佛相似）。境界進入念頭，名為分真即（指部分證得真如佛性）。沒有境界也沒有念頭，名為究竟即（指完全證得真如佛性）。雖然六即常是一，哪裡還有凡夫和聖人？雖然一即常是六，凡夫和聖人的差別完全消失。又因為六即常是一，所以說『即』。因為一即常是六，所以說開始和最後不相同。當觀念的時候，非一非六。又譬如不離開貧女家而得到金子，這就是『即』啊。貧女得到金子就變得富有，可以比喻眾生即是佛。取金有次第，難道不是六即嗎？耘除草穢，是觀行伏惑啊。掘土接近金子，好像看見了東西但還不分明，難道不是相似即嗎？收取到一部分，難道不是分真即嗎？完全得到受用，女人歡喜，難道不是究竟即嗎？因此頓悟宗之後，還必須言行相應。既然得到了本來的清凈，又必須離開垢染的清凈。如《大集經》的偈頌所說：『遠離一切諸煩惱，清凈無垢猶真實，其心能作大光明，是名寶炬陀羅尼。』又說：『若有不覺一切境界，及自境界，如是之人，則能調伏。』 問：如來沒有秘密的語言，迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）沒有隱藏。那麼眾生的心常常自己明現，為什麼需要教導觀行開示，廣論橫豎呢？ 答：只因爲佛的知見蘊藏在眾生的心中，雖然顯現，但是迷惑的人不知道。因為被客塵所覆蓋，被虛妄的見解所障礙，雖然有也好像沒有一樣。好像世間的寶藏，被東西所覆蓋，沒有人知道一樣。所以才要...
【English Translation】 English version: One might give rise to a hell-being's mind, or a hungry ghost's or animal's mind. How much more so the good paths of humans and devas? How much more so the holy paths of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna)? How can beginningless deluded habits be completely eradicated at once? Even if one has understanding, one cannot constantly illuminate. Therefore, one is still a common mortal. If birth and death are identical to Nirvana, and afflictions are identical to Bodhi, this is 'identity in principle' (lǐ jí). If one can temporarily illuminate the truth, one can sit on the Buddha's seat, realize the Buddha's body, and use the Buddha's Dharma. When this single thought is fully manifest, one does not see the Buddhas of the ten directions as different from this body and this thought of mine. Understanding without practice is 'identity in name' (míngzì jí). Thoughts having a certain degree is called 'identity in practice' (guānxíng jí). Thoughts resembling the state is called 'resemblance identity' (xiāngsì jí). The state entering into thoughts is called 'partial realization identity' (fēnzhēn jí). No state and no thoughts is called 'ultimate identity' (jiūjìng jí). Although the six are constantly one, what is common and what is holy? Although one is constantly six, the distinction between common and holy is completely gone. Furthermore, because the six are constantly one, it is said to be 'identity'. Because one is constantly six, the beginning and the end are not the same. When contemplating, it is neither one nor six. It is also like finding gold without leaving the poor woman's house, this is 'identity'. The poor woman becoming rich upon finding gold can be compared to sentient beings being identical to the Buddha. Obtaining gold has a sequence, is it not the six identities? Weeding out the weeds is subduing afflictions through practice. Digging the soil close to the gold is like seeing something but not clearly, is it not resemblance identity? Receiving a portion is not partial realization identity? Fully receiving and using it, the woman rejoicing, is it not ultimate identity? Therefore, after the sudden enlightenment school, one must have corresponding words and actions. Having obtained the original purity, one must also leave behind the defiled purity. As the verse in the Mahāsaṃnipāta Sūtra says: 'Far away from all afflictions, pure and without defilement, yet real, the mind can produce great light, this is called the Jewel Torch Dhāraṇī.' It also says: 'If one does not perceive all states and one's own state, such a person can tame.' Question: The Tathāgata (如來，Tathāgata, 'Thus Gone One', an epithet of the Buddha) has no secret words, and Kāśyapa (迦葉，Mahākāśyapa, one of the Buddha's ten great disciples, known for his ascetic practices) does not conceal. Then the minds of sentient beings are always self-manifesting. Why is it necessary to teach contemplation and exposition, and broadly discuss the horizontal and vertical? Answer: It is only because the Buddha's knowledge and vision are contained within the minds of sentient beings. Although it is manifest, those who are deluded do not know. Because it is covered by external dust and obstructed by false views, although it exists, it is as if it does not. It is like a treasure in the world, covered by things, and no one knows about it. Therefore...
須的示其寶處。令親得見。遂獲其寶。利濟無窮。此亦如是。因斯方便之門。得見心寶。遂以緣了。資發。親得現前。智藏豐隆。法財具足。有茲勝利。教跡非虛。如大涅槃經云。譬如大海。雖同一咸。其中亦有上妙之水。味同於乳。喻如雪山。雖覆成就種種功德。多生諸藥。亦有毒草。諸眾生身。亦復如是。雖有四大毒蛇之種。其中亦有妙藥。大王。所謂佛性非是作法。但為煩惱客塵所覆。若剎利．婆羅門．毗舍．首陀．能斷除者。即見佛性。成無上道。所以古德云。開物性原者。良以眾生性含智海。識洞真空。但衣蔽明珠。室埋秘藏。要假開示令其悟入。須憑觀慧以契無生。又欲廣其義用。須明橫豎法門。豎唯一心。橫遍一切。心非橫豎。橫豎是心。隱顯同時。卷舒無礙。唸唸相即。法法融通。將豎約橫。則無橫而不豎。一一法皆至心原。將橫約豎。則無豎而不橫。具一切句。及一一句。皆廣等法界。所以義海云。體無別異。舉則全鋒。理不殊途。談皆頓顯。良由二邊相盡。差別體融。隨智卷舒。應機屈曲。是故言起即起。誰雲路之不通。舉多即多。孰談法之無在。故知立教皆為對機。機宜不同。教分多種。且如觀色一法。五教證入不同。初小乘。見是實色。不說性空。初教。見此色法。從緣所成。必無自性。即
【現代漢語翻譯】 現代漢語譯本 須的指示他寶藏的所在，使他親眼得見，於是獲得寶藏，利益救濟無窮。這就像這樣，通過這種方便之門，得見自心之寶，於是憑藉因緣而明瞭，資助啓發，親自體會到現前，智慧寶藏豐厚隆盛，法財具足，有這樣的殊勝利益，佛陀的教誨並非虛妄。如同《大涅槃經》所說：『譬如大海，雖然都是一樣的鹹味，但其中也有上妙的水，味道如同乳汁。』又如雪山，雖然成就種種功德，生長各種藥材，也有毒草。眾生的身體也是這樣，雖然有地水火風四大毒蛇的種類，但其中也有妙藥。大王，所謂的佛性並非是人為造作的，只是被煩惱客塵所覆蓋。如果剎帝利（Kshatriya，印度教的第二等級，武士和統治者）、婆羅門（Brahmana，印度教的最高等級，祭司）、吠舍（Vaishya，印度教的第三等級，商人和農民）、首陀羅（Shudra，印度教的最低等級，勞工和服務者）能夠斷除煩惱，就能見到佛性，成就無上道。』 所以古代德行高尚的人說：『開啟萬物本性之源的人，是因為眾生的本性包含著智慧的海洋，認識通達真空的境界，只是被衣服遮蔽了明珠，房間里埋藏著秘寶，需要憑藉開示，使他們覺悟而進入。』必須憑藉觀照智慧，才能契合無生之理。又想要擴充套件其意義和作用，必須明白橫豎法門。豎，就是一心；橫，遍及一切。心不是橫也不是豎，橫豎就是心。隱沒和顯現同時存在，收卷和舒展沒有障礙，唸唸相續，法法融通。將豎約于橫，就沒有不豎的橫，一一法都到達自心的本源。將橫約于豎，就沒有不橫的豎，具足一切句，以及一句一句，都廣大等同於法界。所以《義海》說：『本體沒有差別，舉起就全部是鋒芒。』道理沒有不同的路徑，談論都頓然顯現。是因為二邊窮盡，差別本體融合，隨著智慧收卷舒展，應合機緣屈伸。因此言語興起就興起，誰說道路不通？舉出多就多，誰說佛法不存在？ 所以要知道，建立教法都是爲了應對根機，根機不同，教法就分為多種。且如觀色一法，五教證入不同。最初的小乘，見到的就是實在的色法，不說性空。初教，見到此色法，是從因緣所生，必定沒有自性，就是空。
【English Translation】 English version He must show him where the treasure is, so that he can see it for himself, and then he obtains the treasure, benefiting and saving endlessly. It is just like this, through this expedient gate, one can see the treasure of one's own mind, and then through conditions, one understands, assists and inspires, and personally experiences the present, the treasure of wisdom is rich and prosperous, and the wealth of Dharma is complete, with such supreme benefits, the Buddha's teachings are not false. As the Mahāparinirvāṇa Sūtra says: 'For example, the great ocean, although all the same salty taste, but there are also superior and wonderful waters, the taste is like milk.' Also like the Snow Mountain, although it achieves all kinds of merits, grows all kinds of medicinal herbs, there are also poisonous grasses. The bodies of sentient beings are also like this, although there are the species of the four great poisonous snakes of earth, water, fire, and wind, there are also wonderful medicines in them. Great King, the so-called Buddha-nature is not artificially created, but is covered by the defilements of afflictions. If the Kshatriyas (Kshatriya, the second rank of Hinduism, warriors and rulers), Brahmins (Brahmana, the highest rank of Hinduism, priests), Vaishyas (Vaishya, the third rank of Hinduism, merchants and farmers), and Shudras (Shudra, the lowest rank of Hinduism, laborers and servants) can cut off afflictions, they can see the Buddha-nature and attain the unsurpassed path.' Therefore, the ancients of high virtue said: 'Those who open the origin of the nature of all things are because the nature of sentient beings contains the ocean of wisdom, and the knowledge penetrates the realm of emptiness, but the pearl is covered by clothing, and the secret treasure is buried in the room, and it needs to be enlightened by revelation so that they can awaken and enter.' One must rely on contemplative wisdom to be in accord with the principle of non-birth. And if you want to expand its meaning and function, you must understand the horizontal and vertical Dharma gates. Vertical is one mind; horizontal pervades everything. The mind is neither horizontal nor vertical, horizontal and vertical are the mind. Concealment and manifestation exist simultaneously, rolling up and stretching out are without obstruction, thoughts follow one another, and dharmas interpenetrate. If you contract the vertical to the horizontal, there is no horizontal that is not vertical, and each and every dharma reaches the origin of one's own mind. If you contract the horizontal to the vertical, there is no vertical that is not horizontal, fully possessing all sentences, and each and every sentence is as vast and equal as the Dharma realm. Therefore, the Ocean of Meaning says: 'The substance has no difference, and when raised, it is all sharpness.' The principles have no different paths, and all discussions are suddenly revealed. It is because the two sides are exhausted, and the differentiated substance is integrated, rolling and stretching with wisdom, and bending and stretching in response to opportunities. Therefore, when words arise, they arise, who says the road is not open? When many are raised, there are many, who says the Dharma is not present? Therefore, know that the establishment of teachings is all to respond to the faculties, and when the faculties are different, the teachings are divided into many kinds. For example, the one Dharma of observing form, the five teachings have different proofs of entry. The initial Śrāvakayāna sees the real form, and does not speak of emptiness of nature. The initial teaching sees this form Dharma, which arises from conditions, and must have no self-nature, which is emptiness.
空無所有。如波歸水。終教。見色空無礙。以真空不守自性。隨緣成色。即是幻色。遂賴空成。即此賴空之色。虛相無體。恒自性盡而空現。是故色即空而常泯。空即色而常存。要由自盡之色。方是空色。成色之空。乃是真空。舉體互融。無有障礙。如水入波。頓教。一色法。無非真理所收。是故此色。即真理一味等。更無別法而可顯說。水波雙絕。圓教。起即全收。一多互攝。同時成立。一塊圓明。隨舉即色。隨舉即空。義味自在。隨智取用。何以故。隨舉一門無不顯現。古德云。皆本一心而貫諸法。夫一心者。萬法之總也。分而為戒定慧。開而為六度。散而為萬行。萬行未嘗非一心。一心未嘗違萬行。然則一心者。萬法之所生。而不屬於萬法。得之者。則於法自在矣。見之者。則于教無礙矣。本非法。不可以法說。本非教。不可以教傳。豈可以軌跡而尋哉。故知但研精一法。內照分明。自然柔軟。入神。順法界之性。無心合道。履一際之門。所以大智度論云。以人心多散。如狂如賊如醉。一心敬慎。是諸功德初門。攝心得禪。便得實智慧。得實智慧。便得解脫。得解脫。便得盡苦。如是等事。皆從一心得。華嚴私記云。無縛無著迴向者。只了一切皆如故。所以無縛著耳。知一切皆無縛脫。一法既爾。一切法皆然。
所以一切法即一法。一法即一切法。若一切法皆無性。即是分身佛集。寶塔出現。須彌入芥耳。如是洞達。一解千從。則知佛向無所有中出生。法於畢竟空中建立。以無生無性故。迴轉由心。遂得集散同時。大小即入。所以森羅義趣。報化影像。乃至無量德業。廣大神通。于宗鏡中。一時顯現。且如龍蜃等類。全是業果生死之身。尚現不思議之力用。何況悟根本心。具如實智。而不能現廣大之神用乎。如華嚴經云。佛子。如羅睺阿修羅王。本身長七百由旬。化形長十六萬八千由旬。于大海中出其半身。與須彌山而正齊等。佛子。彼阿修羅王。雖化其身長十六萬八千由旬。然亦不壞本身之相。諸蘊界處。悉皆如本。心不錯亂。不于變化身而作他想。于其本身生非己想。本受生身。恒受諸樂。化身常現種種自在神通威力。佛子。阿修羅王。有貪恚癡。具足憍慢。尚能如是變現其身。何況菩薩摩訶薩。能深了達心法如幻。一切世間。皆悉如夢。一切諸佛出興於世。皆如影像。一切世界。猶如變化。言語音聲。悉皆如響。見如實法。以如實法而為其身。知一切法本性清凈。了知身心無有實體。其身普住無量境界。以佛智慧廣大光明。凈修一切菩提之行。乃至如有幻師。隨於一處。作諸幻術。不以幻地故。壞於本地。不以幻日故
【現代漢語翻譯】 現代漢語譯本 所以一切法即是一法，一法即是一切法。如果一切法都沒有自性，那就是分身佛聚集，寶塔出現，須彌山進入芥子之中。像這樣通達，理解了一個道理，就能理解千百個道理。那麼就知道佛是從一無所有中出生的，法是在畢竟空中建立的。因為無生無性，所以迴轉由心，於是能夠同時聚集和散開，大小可以互相進入。所以森羅萬象的意義和趣味，報身和化身的影像，乃至無量的功德和事業，廣大的神通，都在宗鏡中一時顯現。且如龍、蜃等生物，全是業果生死之身，尚且能顯現不可思議的力量和作用，何況是悟得了根本心，具備如實智慧的人，而不能顯現廣大的神通呢？ 如《華嚴經》所說：『佛子，如羅睺阿修羅王（Rāhu Asura-rāja，羅睺阿修羅王），本身長七百由旬（yojana，古印度長度單位），化身長十六萬八千由旬，在大海中露出半身，與須彌山（Sumeru，佛教宇宙觀中的聖山）齊平。佛子，這位阿修羅王，雖然化身長十六萬八千由旬，但也不破壞本身之相，諸蘊（skandha，構成個體的五種要素）、界（dhātu，構成經驗世界的要素）、處（āyatana，感覺器官與對像）都和原來一樣，心不迷惑錯亂，不把變化身當作其他，也不認為本身不是自己。本來的受生之身，恒常享受諸樂，化身常現種種自在神通威力。佛子，阿修羅王有貪、嗔、癡，具足驕慢，尚且能這樣變現其身，何況菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩），能深刻了達心法如幻，一切世間都像夢一樣，一切諸佛出現在世間，都像影像一樣，一切世界，猶如變化，言語音聲，都像迴響一樣，見到如實法，以如實法作為自身，知道一切法的本性清凈，了知身心沒有實體，其身普遍安住于無量境界，以佛的智慧廣大光明，清凈地修習一切菩提之行。』乃至如有幻術師，在某個地方，施展各種幻術，不會因為幻術的場地，而破壞原來的本地，也不會因為幻術的太陽。
【English Translation】 English version Therefore, all dharmas are one dharma, and one dharma is all dharmas. If all dharmas are without self-nature, then it is the gathering of emanation Buddhas, the appearance of stupas, and Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) entering a mustard seed. Understanding in this way, understanding one principle leads to understanding thousands. Then one knows that the Buddha is born from nothingness, and the Dharma is established in the ultimate emptiness. Because of no birth and no self-nature, transformation is governed by the mind, thus enabling simultaneous gathering and scattering, and the mutual entry of large and small. Therefore, the meanings and interests of all phenomena, the images of reward bodies and transformation bodies, and even immeasurable merits and deeds, and vast spiritual powers, all appear simultaneously in the Mirror of the Source. Furthermore, creatures such as dragons and sea serpents are entirely bodies of karmic consequences and birth and death, yet they can manifest inconceivable powers and functions. How much more so can those who have awakened to the fundamental mind and possess true wisdom manifest vast spiritual powers? As the Avatamsaka Sutra says: 'Buddha-child, like the Rāhu Asura-rāja (Rāhu Asura-rāja, Rāhu, the king of the Asuras), his own body is seven hundred yojanas (yojana, an ancient Indian unit of length) long, and his transformed body is one hundred and sixty-eight thousand yojanas long. He emerges half his body from the great ocean, level with Mount Sumeru. Buddha-child, although this Asura king transforms his body to be one hundred and sixty-eight thousand yojanas long, he does not destroy the appearance of his own body. The skandhas (skandha, the five aggregates that constitute an individual), dhātus (dhātu, elements that constitute the world of experience), and āyatanas (āyatana, sense organs and their objects) are all as they were originally. His mind is not confused or disordered, he does not regard the transformed body as other, nor does he think that his own body is not himself. His original body, which receives birth, constantly enjoys all pleasures, and his transformed body constantly manifests all kinds of free and powerful spiritual powers. Buddha-child, the Asura king has greed, hatred, and delusion, and is full of arrogance, yet he can transform his body in this way. How much more so can a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, a great Bodhisattva), who deeply understands that the mind and dharmas are like illusions, that all the world is like a dream, that all Buddhas appearing in the world are like images, that all worlds are like transformations, and that words and sounds are like echoes, see the true Dharma, take the true Dharma as his body, know that the nature of all dharmas is pure, and understand that body and mind have no substance, dwell universally in immeasurable realms, and purify and cultivate all Bodhi practices with the vast and bright light of the Buddha's wisdom.' Even like a magician, who performs various illusions in one place, does not destroy the original ground because of the illusory ground, nor because of the illusory sun.
。壞於本日。菩薩摩訶薩。亦復如是。于無國土。現有國土。于有國土。現無國土。于有眾生。現無眾生。于無眾生。現有眾生。無色現色。色現無色。初不亂后。后不亂初。菩薩了知一切世法。悉亦如是。同於幻化。知法幻故。知智幻。知智幻故。知業幻。知智幻業幻已。起于幻智。觀一切業。如世幻者。不于處外而現其幻。亦不于幻外而有其處。菩薩摩訶薩。亦復如是。不于虛空外入世間。亦不於世間外入虛空。何以故。虛空世間無差別故。住於世間。亦住虛空。菩薩摩訶薩。于虛空中。能見能修一切世間種種差別妙莊嚴業。於一念頃。悉能了知無數世界。若成若壞。亦知諸劫相續次第。能於一念現無數劫。亦不令其一念廣大。菩薩摩訶薩。得不思議解脫幻智。到于彼岸。住于幻際。入世幻數。思惟諸法。悉皆如幻。不違幻世。盡于幻智。了知三世與幻無別。決定通達心無邊際。如諸如來住如幻智。其心平等。菩薩摩訶薩。亦復如是。知諸世間。皆悉如幻。於一切處。皆無所著。無有我所。如彼幻師。作諸幻事。雖不與彼幻事同住。而於幻事亦無迷惑。菩薩摩訶薩。亦復如是。知一切法。到于彼岸。心不計我能入於法。亦不於法而有錯亂。
問。只如自心如何觀耶。
答。性該始終之際。體非起盡之
【現代漢語翻譯】 現代漢語譯本： 毀滅就在今天。菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）也是這樣。在沒有國土的地方，示現有國土；在有國土的地方，示現沒有國土；在有眾生的地方，示現沒有眾生；在沒有眾生的地方，示現有眾生。沒有顏色的示現顏色，有顏色的示現沒有顏色。開始不擾亂結尾，結尾不擾亂開始。菩薩了知一切世間法，都像幻化一樣。因為知道法是幻化的，所以知道智慧也是幻化的；因為知道智慧是幻化的，所以知道業也是幻化的。知道智慧和業都是幻化之後，生起幻化的智慧，觀察一切業，如同世間的幻術師一樣，不在處所之外示現幻術，也不在幻術之外有處所。菩薩摩訶薩也是這樣，不在虛空之外進入世間，也不在世間之外進入虛空。為什麼呢？因為虛空和世間沒有差別。安住於世間，也安住于虛空。菩薩摩訶薩在虛空中，能夠見到和修習一切世間種種差別美妙莊嚴的業。在一念之間，完全能夠了知無數世界，是成是壞，也知道諸劫相續的次第。能夠在一念之間示現無數劫，也不讓這一念變得廣大。菩薩摩訶薩得到不可思議解脫的幻智，到達彼岸，安住在幻化的邊際，進入世間的幻數，思惟諸法，都像幻化一樣，不違背幻化的世間，窮盡幻化的智慧，了知三世與幻化沒有差別，決定通達心沒有邊際，如同諸如來安住于如幻的智慧，他們的心是平等的。菩薩摩訶薩也是這樣，知道諸世間都像幻化一樣，在一切處所，都沒有執著，沒有我所。如同那些幻術師，做各種幻術，雖然不與那些幻術同住，但是對於幻術也沒有迷惑。菩薩摩訶薩也是這樣，知道一切法，到達彼岸，心中不計較我能夠進入法，也不因為法而有錯亂。
問：只是觀自己的心，應該如何觀呢？
答：自心的本性涵蓋始終，本體不是生起和滅盡的。
【English Translation】 English version: Destruction occurs on this very day. The Bodhisattva Mahasattva (bodhisattva mahāsattva, great bodhisattva) is also like this. In a land where there is no country, they manifest a country; in a land where there is a country, they manifest no country. Where there are sentient beings, they manifest no sentient beings; where there are no sentient beings, they manifest sentient beings. They manifest color where there is no color, and manifest no color where there is color. The beginning does not disrupt the end, and the end does not disrupt the beginning. Bodhisattvas understand that all worldly dharmas are like illusions. Because they know that dharmas are illusory, they know that wisdom is also illusory; because they know that wisdom is illusory, they know that karma is also illusory. Having realized that wisdom and karma are illusory, they generate illusory wisdom and observe all karma as if they were worldly illusionists, not manifesting illusions outside of a place, nor having a place outside of illusions. The Bodhisattva Mahasattva is also like this, not entering the world outside of emptiness, nor entering emptiness outside of the world. Why? Because emptiness and the world are not different. They abide in the world and also abide in emptiness. In emptiness, the Bodhisattva Mahasattva can see and cultivate all the various and wonderfully adorned karmas of the world. In a single thought, they can fully understand countless worlds, whether they are forming or dissolving, and they also know the sequential order of kalpas. They can manifest countless kalpas in a single thought, without making that single thought vast. The Bodhisattva Mahasattva attains the inconceivable liberation of illusory wisdom, reaches the other shore, abides at the edge of illusion, enters the illusory numbers of the world, and contemplates all dharmas as if they were illusions, not contradicting the illusory world, exhausting illusory wisdom, and knowing that the three times are no different from illusion. They definitively penetrate the mind's boundlessness, just as the Tathagatas abide in illusion-like wisdom, their minds being equal. The Bodhisattva Mahasattva is also like this, knowing that all worlds are like illusions, and in all places, they have no attachment and nothing that is 'mine.' Like those illusionists who perform various illusions, although they do not dwell with those illusions, they are not deluded by them. The Bodhisattva Mahasattva is also like this, knowing all dharmas, reaching the other shore, and not calculating in their mind that they can enter the dharmas, nor being confused by the dharmas.
Question: Just how does one contemplate one's own mind?
Answer: The nature of the mind encompasses the beginning and the end, and its essence is neither arising nor ceasing.
緣。體遍迷悟之中。性非解惑之事。又云。夫心原本凈。無為無數。非一非二。無色無相。非偏非圓。雖復覺知。亦無覺知。若念未念。四運檢心。畢竟叵得。豈可次第不次第偏圓觀耶。猶如虛空。等無有異。此之心性。畢竟無心。有因緣時。亦得明心。既有論心。即有方便正觀之義。譬如虛空。亦有陰陽時雨。心亦如是。雖無偏圓。亦論漸頓。若觀心具有性得三諦。性得三觀。及一切法無前無後。無有次第。一念具足十法界法。若觀心非空非有。則一切從心生法。亦非空非有。如是等一切諸法。在一心中。當知觀此心原。與如來等。若作如此圓觀。其人行住坐臥。皆應起塔。生如來心。如此觀心。名觀佛心也。輔行記云。心造即是心具。故引心造之文。以證心具。華嚴經偈云。心如工畫師。造種種五陰。一切世界中。無法而不造。如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別。若人慾求知。三世一切佛。應當如是觀。心造諸如來。不解今文。如何消偈心造一切。三無差別。言心造者。不出二意。一者約理。造即是具。二者約事。不出三世。三世又三。一者過造于現。過現造當。如無始來。及以現在。乃至造於盡未來際。一切諸業。不出十界。百界。千如。三千世間。二者現造于現。即是現在同業所感。逐境心
【現代漢語翻譯】 現代漢語譯本 緣。體性周遍于迷惑與覺悟之中，其本性並非解決疑惑之事。又說：『心原本清凈，無為而無數，非一非二，無色無相，非偏非圓。即使有覺知，也如同沒有覺知。』如果思念或未思念，用四種執行方式來檢查內心，最終也是無法得到的。怎麼可以用次第或不次第、偏或圓的觀點來看待呢？猶如虛空，平等而無差異。這樣的心性，畢竟是無心的。當因緣成熟時，也能明心見性。既然討論心，就有了方便正觀的意義。譬如虛空，也有陰晴雨雪，心也是如此，雖然沒有偏圓之分，也可以討論漸修或頓悟。如果觀察到心具有性得的三諦（空、假、中），性得的三觀（空觀、假觀、中觀），以及一切法無前無後，沒有次第，一念就具足十法界之法。如果觀察到心非空非有，那麼一切從心生起的法，也非空非有。像這樣一切諸法，都在一個心中。應當知道觀察此心之本源，與如來相等。如果作如此圓滿的觀想，那麼這個人行住坐臥，都應當像建塔一樣，生起如來之心。如此觀心，名為觀佛心。《輔行記》說：『心造即是心具。』所以引用『心造』的文句，來證明『心具』。《華嚴經》偈頌說：『心如工畫師，造種種五陰（色、受、想、行、識，構成個體存在的五種要素），一切世界中，無法而不造。如心佛亦爾，如佛眾生然，心佛及眾生，是三無差別。若人慾求知，三世一切佛，應當如是觀，心造諸如來。』如果不理解現在的文句，如何解釋偈頌中『心造一切』、『三無差別』的含義呢？說『心造』，不出兩種意思：一是約理來說，『造』就是『具』；二是約事來說，不出三世（過去、現在、未來）。三世又分三種：一是過去造于現在，過去和現在造于未來，就像從無始以來，以及現在，乃至造於盡未來際的一切業，不出十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛），百法界，千如，三千世間。二是現在造于現在，就是現在同業所感，追逐外境的心。
【English Translation】 English version Condition. Its essence pervades delusion and enlightenment. Its nature is not about resolving doubts. It is also said, 'The mind is originally pure, non-active and countless, neither one nor two, without color or form, neither biased nor round. Even if there is awareness, it is as if there is no awareness.' If thinking or not thinking, using the four movements to examine the mind, it is ultimately unattainable. How can one view it with sequential or non-sequential, biased or round perspectives? It is like empty space, equal and without difference. This mind-nature is ultimately without mind. When conditions are ripe, one can also realize the mind and see the nature. Since we are discussing the mind, there is the meaning of expedient right contemplation. For example, empty space also has yin and yang, sunny and rainy weather. The mind is also like this. Although there is no bias or roundness, one can discuss gradual or sudden enlightenment. If one observes that the mind possesses the three truths (emptiness, provisional existence, and the middle way) obtained by nature, the three contemplations (contemplation of emptiness, contemplation of provisional existence, and contemplation of the middle way) obtained by nature, and all dharmas without before or after, without sequence, one thought is complete with the dharmas of the ten dharma realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas). If one observes that the mind is neither empty nor existent, then all dharmas arising from the mind are also neither empty nor existent. Like this, all dharmas are in one mind. One should know that observing the origin of this mind is equal to the Tathagata (another name for the Buddha). If one makes such a complete contemplation, then this person's walking, standing, sitting, and lying down should all be like building a stupa, giving rise to the mind of the Tathagata. Contemplating the mind in this way is called contemplating the Buddha-mind. The 'Auxiliary Commentary' says, 'Mind-created is mind-possessed.' Therefore, it quotes the phrase 'mind-created' to prove 'mind-possessed.' The verse in the 'Avatamsaka Sutra' says, 'The mind is like a skilled painter, creating various skandhas (form, feeling, perception, volition, and consciousness, the five aggregates that constitute individual existence), in all worlds, there is nothing that it does not create. The mind is like the Buddha, the Buddha is like sentient beings, the mind, the Buddha, and sentient beings are three without difference. If one wishes to know all the Buddhas of the three times, one should contemplate in this way, the mind creates all the Tathagatas.' If one does not understand the current text, how can one explain the meaning of 'mind creates everything' and 'the three are without difference' in the verse? Saying 'mind creates' does not go beyond two meanings: first, speaking in terms of principle, 'creates' is 'possesses'; second, speaking in terms of phenomena, it does not go beyond the three times (past, present, and future). The three times are further divided into three: first, the past creates the present, the past and present create the future, just like from beginningless time, and the present, even creating all karmas into the endless future, it does not go beyond the ten dharma realms, hundreds of dharma realms, thousands of suchnesses, and three thousand worlds. Second, the present creates the present, which is the present feeling of shared karma, the mind chasing after external circumstances.
變。名之為造。以心有故。一切皆有。以心空故。一切皆空。如世一官。所見不同。是畏是愛。是親是怨。三者聖人變化所造。亦令眾生變心所見。並由理具。方有事用。今欲修觀。但觀理具。俱破俱立。俱是法界。任運攝得權實所現。
又問。此不思議。亦約次第。以釋十法界。與思議何別。
答。其實無別。思議。乃作從心生說。不思議。作一心具說。若能如上信解。福德無量。佛親比校。萬行難偕。如法華經偈云。若人求佛慧。於八十萬億。那由他劫數。行五波羅蜜。於是諸劫中。佈施供養佛。及緣覺弟子並諸菩薩眾。珍異之飲食。上服與臥具。栴檀立精舍。以園林莊嚴。如是等佈施。種種皆微妙。盡此諸劫數。以迴向佛道。若復持禁戒。清凈無缺漏。求于無上道。諸佛之所嘆。若復行忍辱。住于調柔地。設眾惡來加。其心不傾動。諸有得法者。懷于增上慢。為此所輕惱。如是亦能忍。若復勤精進。志念常堅固。于無量億劫。一心不懈息。又于無數劫。住于空閑處。若坐若經行。除睡常攝心。以是因緣故。能生諸禪定。八十億萬劫。安住心不亂。持此一心福。愿求無上道。我得一切智。盡諸禪定際。是人于百千。萬億劫數中。行此諸功德。如上之所說。有善男女等。聞我說壽命。乃至一念信。其福
【現代漢語翻譯】 現代漢語譯本 變，名為造。因為心中有所執著，所以一切都存在；因為心中空無一物，所以一切皆空。就像世間的一個官職，不同的人有不同的看法，有的人畏懼，有的人喜愛，有的人親近，有的人怨恨。這三種情況，是聖人變化所創造的，也使得眾生隨之改變心念和看法，都是由於理體完備，才能產生事相的作用。現在想要修習觀行，只需觀照理體完備，同時破除和建立，一切都是法界，自然而然地統攝權巧和真實的顯現。
又問：這種不可思議的境界，也是按照次第來解釋十法界，與可思議的境界有什麼區別？
答：實際上沒有區別。『思議』，是從心生起的角度來說；『不思議』，是從一心具足的角度來說。如果能夠像上面那樣信解，福德無量。佛陀親自比較，萬種修行難以匹敵。如《法華經》的偈頌所說：『如果有人求佛的智慧，在八十萬億那由他（nayuta，極大的數字單位）劫數中，修行五波羅蜜（pāramitā，佈施、持戒、忍辱、精進、禪定）。在這些劫數中，佈施供養佛，以及緣覺（pratyekabuddha，獨自覺悟者）弟子和各位菩薩（bodhisattva，立志成佛的修行者）眾，用珍奇的飲食、上等的衣服和臥具，用旃檀（candana，一種香木）建造精舍，用園林來莊嚴。像這樣的佈施，種種都非常微妙。盡此諸劫數，用來回向佛道。如果又能持守禁戒，清凈沒有缺失和遺漏，求取無上的佛道，這是諸佛所讚歎的。如果又能行持忍辱，安住在調柔之地，即使有各種惡事加身，他的心也不會動搖。那些得到一點佛法的人，懷著增上慢（adhimāna，未證言證的傲慢），因此而輕視惱害他，他也能忍受。如果又能勤奮精進，志向和信念常常堅定，在無量億劫中，一心不懈怠。又在無數劫中，住在空閑之處，或坐或經行（caṅkramaṇa，一種行走禪修），除了睡眠之外，常常收攝心念。因為這樣的因緣，能夠生出各種禪定（dhyāna，精神專注的狀態），在八十億萬劫中，安住於心不散亂。持守這一心不亂的福德，發願求取無上的佛道。我證得一切智慧，窮盡各種禪定的邊際。這個人，在百千億萬劫數中，修行這些功德，就像上面所說的。有善男子善女人等，聽我說如來壽命長遠，乃至生起一念的信心，他的福德…』
【English Translation】 English version 『Change』 is named 『creation』. Because the mind has attachments, everything exists. Because the mind is empty, everything is empty. Like a worldly official, different people have different views: some fear, some love, some are close, some resent. These three are created by the transformations of sages, also causing sentient beings to change their minds and views, all due to the completeness of the principle, which then gives rise to the function of phenomena. Now, wanting to cultivate contemplation, one only needs to contemplate the completeness of the principle, simultaneously breaking and establishing, everything is the Dharmadhatu (dharmadhātu, the realm of all phenomena), naturally encompassing the expedient and the real manifestations.
Question: Is this inconceivable realm also explained in terms of the sequence of the Ten Dharma Realms (dasa-dhātu, the ten realms of existence), and how does it differ from the conceivable realm?
Answer: Actually, there is no difference. 『Conceivable』 is explained from the perspective of arising from the mind; 『inconceivable』 is explained from the perspective of being complete within one mind. If one can believe and understand as above, the merit is immeasurable. The Buddha personally compared it, and myriad practices are difficult to match. As the verse in the Lotus Sutra says: 『If someone seeks the wisdom of the Buddha, in eighty million nayutas (nayuta, a large numerical unit) of kalpas (kalpa, an aeon), practices the five pāramitās (pāramitā, perfections of giving, morality, patience, diligence, and meditation). In these kalpas, gives offerings to the Buddha, as well as pratyekabuddha (pratyekabuddha, solitary realizers) disciples and all bodhisattvas (bodhisattva, beings who aspire to Buddhahood), with precious foods and drinks, superior clothing and bedding, builds monasteries of sandalwood (candana, a fragrant wood), adorned with gardens and forests. Such giving, in various subtle ways. Exhausting all these kalpas, dedicating it to the path of Buddhahood. If one also upholds precepts, pure without defects or omissions, seeking the unsurpassed path, praised by all Buddhas. If one also practices patience, dwelling in a state of gentleness, even if various evils befall, their mind will not waver. Those who have attained a little Dharma, harboring adhimāna (adhimāna, arrogance of claiming attainment without proof), therefore despise and annoy them, they can also endure. If one also diligently progresses, with aspiration and faith constantly firm, in immeasurable billions of kalpas, with one mind without懈怠 (xièdài, relaxation). Also in countless kalpas, dwelling in secluded places, whether sitting or walking (caṅkramaṇa, meditative walking), except for sleep, constantly gathers the mind. Because of these causes and conditions, one can generate various dhyānas (dhyāna, meditative states), in eighty million kalpas, abiding in a mind without disturbance. Upholding this merit of one-pointedness, vowing to seek the unsurpassed path of Buddhahood. I attain all wisdom, exhausting the boundaries of all dhyānas. This person, in hundreds of thousands of millions of kalpas, practices these merits, as described above. If there are good men and good women, hearing me speak of the Buddha's long lifespan, even generating a single thought of faith, their merit…』
過於彼。文句疏釋云。一念信解者。謂隨所聞處。豁爾開明。隨語而入。無有掛礙。信一切法。皆是佛法。又信佛法。不隔一切法。不得佛法。不得一切法。而見一切法。亦見佛法。即一而三即三而一。亦是行於非道。通達佛道。行於佛道。通達一切道。不得佛道一切道。而通達佛道一切道。無所有而有。而有無所有。非所有。非無所有。如門前路。通達一切東西南北。劃無壅礙。眼耳鼻舌身意。凡有所對。悉亦如是。無疑曰信。明瞭曰解。是為一念信解心也。此一念信解心。心同佛心。信齊佛信。入真實般若之性。到究竟解脫之原。所以無量無數劫中。修五波羅蜜之功德。校量信解宗鏡一念之功。萬不及一。故云不識玄旨。徒勞念靜。是以先悟宗鏡。然後圓修。理行無差。方為契當。
問。如上觀心。如何是所入能入之門。
答。能所之入。唯是一心。約智而論。假分能所。所入。即所證一心之理。能入。即能觀一心之智。又理是心之體。智是心之用。猶如日光。還照日體。以此心光。復照心體。則二而不二。體用冥一。不二而二。能所似分。今約先德。依華嚴宗。立所入能入二門。先明所入者。統唯一真法界。謂寂寥虛曠。沖深包博。總該萬有。即是一心。體絕有無。相非生滅。迷之則生死無窮。解
【現代漢語翻譯】 現代漢語譯本：
經文說：『過於彼。』文句疏釋說：『一念信解者，謂隨所聞處，豁爾開明，隨語而入，無有掛礙。』意思是說，當聽到佛法時，心中豁然開朗，能夠隨著言語深入理解，沒有任何阻礙。相信一切法都是佛法，也相信佛法不離一切法。不執著于佛法，也不執著於一切法，卻能見到一切法，也能見到佛法。即一即三，即三即一，這就像行走于非正道，卻能通達佛道；行走于佛道，卻能通達一切道。不執著于佛道和一切道，卻能通達佛道和一切道。無所有卻又存在，存在卻又無所有，既非所有，也非無所有。如同門前的道路，通達一切東西南北，毫無阻礙。眼、耳、鼻、舌、身、意，凡是所面對的，都應如此。無疑慮叫做『信』，明白透徹叫做『解』，這就是一念信解心。這一念信解心，心同佛心，信同佛信，進入真實般若的自性，到達究竟解脫的本源。因此，在無量無數劫中修習五波羅蜜（Pāramitā，佈施、持戒、忍辱、精進、禪定）的功德，與信解宗鏡一念的功德相比，連萬分之一都比不上。所以說，不認識玄妙的宗旨，徒勞地修習禪定也是白費力氣。因此，要先領悟宗鏡，然後才能圓滿地修習，使理與行沒有偏差，才能真正契合佛法。
問：如上所說的觀心，什麼是所入之門，什麼是能入之門？
答：能入和所入，都只是一個心。從智慧的角度來說，可以勉強分為能和所。所入，就是所證悟的一心之理；能入，就是能觀照一心之智。理是心的本體，智是心的作用，就像日光，反過來照耀太陽的本體。用這個心光，再照耀心的本體，那麼二而不二，體和用融為一體。不二而二，能和所看似有分別。現在根據前人的說法，依照華嚴宗（Avataṃsaka，佛教宗派名）的觀點，建立所入和能入二門。先說明所入，統統歸於一真法界（Dharmadhātu，一切法的總稱），指的是寂靜空曠，深邃廣博，總括萬有，就是一心。本體超越有無，相狀並非生滅。迷惑它，就會生死無窮；理解它，就能夠解脫。
【English Translation】 English version:
The text says: 'Beyond that.' The commentary explains: 'A moment of faith and understanding means that wherever one hears the Dharma, one suddenly becomes enlightened, entering into the meaning of the words without any hindrance.' This means that when hearing the Buddha's teachings, the mind suddenly opens up, able to deeply understand the meaning of the words without any obstruction. Believing that all Dharmas are Buddha-Dharma, and also believing that Buddha-Dharma is inseparable from all Dharmas. Not being attached to Buddha-Dharma, nor being attached to all Dharmas, yet being able to see all Dharmas, and also being able to see Buddha-Dharma. Being one and three, being three and one, this is like walking on a non-path, yet being able to penetrate the Buddha-path; walking on the Buddha-path, yet being able to penetrate all paths. Not being attached to the Buddha-path and all paths, yet being able to penetrate the Buddha-path and all paths. Being non-existent yet existing, existing yet being non-existent, neither being existent nor being non-existent. Like the road in front of the door, leading to all directions without any obstruction. The eyes, ears, nose, tongue, body, and mind, whatever they encounter, should be the same. Without doubt is called 'faith,' clear understanding is called 'understanding,' this is the mind of a moment of faith and understanding. This mind of a moment of faith and understanding, the mind is the same as the Buddha's mind, the faith is the same as the Buddha's faith, entering into the nature of true Prajna (wisdom), reaching the source of ultimate liberation. Therefore, the merit of cultivating the Five Paramitas (Pāramitā, generosity, morality, patience, diligence, meditation) for countless kalpas (aeons) is not even one ten-thousandth compared to the merit of a moment of faith and understanding in the Mirror of the Doctrine. Therefore, it is said that without recognizing the profound principle, it is futile to cultivate meditation in vain. Therefore, one must first understand the Mirror of the Doctrine, and then cultivate it completely, so that principle and practice are without deviation, and can truly accord with the Dharma.
Question: Regarding the contemplation of the mind as mentioned above, what is the gate of entry for what is entered, and what is the gate of entry for what is able to enter?
Answer: The entry of what is able and what is entered is only one mind. From the perspective of wisdom, it can be勉強 divided into able and what is entered. What is entered is the principle of the one mind that is realized; what is able to enter is the wisdom that can contemplate the one mind. Principle is the substance of the mind, and wisdom is the function of the mind, like sunlight, reflecting back on the substance of the sun. Using this light of the mind to illuminate the substance of the mind again, then two are not two, substance and function are integrated into one. Not two but two, able and what is entered seem to be separate. Now, according to the sayings of the predecessors, based on the viewpoint of the Avataṃsaka (Buddhism sect name), establish the two gates of what is entered and what is able to enter. First explain what is entered, which is unified into the One True Dharmadhātu (Dharmadhātu, the totality of all things), referring to the quiet emptiness, profound and broad, encompassing all things, which is the one mind. The substance transcends existence and non-existence, and the appearance is neither arising nor ceasing. Being deluded about it leads to endless birth and death; understanding it leads to liberation.
之則廓然大悟。為總開示。不知以何詺目強分理事二門。而理事渾融。無有障礙。一事法界。二理法界。略有二門。一性凈門。在纏不染。性恒清凈。雖遍一切。不同一切。如濕之性。遍於動靜。凝流不易。凈穢恒如。二離垢門。由對治障盡。隨位淺深。體雖湛然。隨緣有異。三事理無障礙法界。亦有二門。一相即無礙門。一心法界。含真如生滅二門。互相交徹。不壞性相。其猶攝水之波非靜。攝波之水非動。二形奪無寄門。謂無事非理。故事非事也。無理非事。故理非理也。四雙融俱離。性相渾然。而有十門。一由離相故。事壞而即理。二由離性故。理泯而即事。三由離相不壞相故。事即理而事在。以非事為事。四由離性不泯性故。理即事而理在。以非理為理。五由離相不異離性。故。事理雙奪迥超言念。六由不壞不異不泯。故。有初事理二界。俱存。爛然可見。七由不壞不泯。不異離相離性故。為一事理無礙法界。使超視聽之妙法。無不恒通見聞。絕思議之深義。未嘗礙於言念。八由以理融事。令無分劑。如理之遍。一入一切。如理之包。一切入一。故緣起之法。一一各攝法界無盡。九由因果法各全攝故。令普賢身中。佛佛無盡。佛毛孔內。菩薩重重。十因果法界差別之法。無不恒攝法界無遺故。隨一一門。一一
【現代漢語翻譯】 現代漢語譯本 於是（他）徹底醒悟。爲了總體的開示，（我）不知該用什麼名稱來勉強區分理事二門，而理事是渾然融合，沒有任何障礙的。一事法界，二理法界，略有二門：一、性凈門：在纏繞之中也不被污染，自性恒常清凈，雖然遍及一切，卻又不同於一切，就像水的濕性，遍及於動靜，凝固流動都不會改變，乾淨污穢恒常如此。二、離垢門：由於對治煩惱的障礙已經窮盡，隨著證悟地位的深淺，本體雖然湛然不動，卻隨著因緣而有所不同。三、事理無障礙法界，也有二門：一、相即無礙門：一心法界，包含真如和生滅二門，互相交融滲透，不破壞自性與現象。這就像攝取水的水波就不是靜止的，攝取水波的水就不是運動的。二、形奪無寄門：意思是說沒有哪件事不是理，所以事不是事；沒有哪個理不是事，所以理不是理。四、雙融俱離，自性與現象渾然一體，而有十門：一、由於遠離現象的緣故，事壞滅而歸於理。二、由於遠離自性的緣故，理泯滅而歸於事。三、由於遠離現象而不壞滅現象的緣故，事即是理而事仍然存在，以非事為事。四、由於遠離自性而不泯滅自性的緣故，理即是事而理仍然存在，以非理為理。五、由於遠離現象不異於遠離自性的緣故，事理雙重超越，遠遠超出言語思念。六、由於不壞滅、不異、不泯滅的緣故，最初的事界和理界，都同時存在，清晰可見。七、由於不壞滅、不泯滅、不異於遠離現象和遠離自性的緣故，成為一事理無礙法界，使得超越視聽的妙法，無不恒常通達見聞，超越思議的深刻含義，未曾障礙於言語思念。八、由於用理來融合事，使得沒有分界，如理的周遍，一進入一切，如理的包容，一切進入一，所以緣起之法，一一各自攝取法界無盡。九、由於因果之法各自完全攝取的緣故，使得普賢菩薩的身中，佛佛無盡，佛的毛孔內，菩薩重重疊疊。十、因果法界差別之法，沒有不恒常攝取法界而無遺漏的緣故，隨著每一門，每一門……
【English Translation】 English version Thereupon, (he) experienced a complete and profound awakening. For the sake of a comprehensive instruction, I do not know what name to use to forcibly distinguish between the two aspects of principle (li) and phenomena (shi), while principle and phenomena are perfectly integrated, without any obstruction. The Dharma Realm of One Phenomenon, the Dharma Realm of Two Principles, briefly has two aspects: First, the Gate of Pure Nature: Even when entangled, it is not defiled; its nature is eternally pure. Although it pervades everything, it is different from everything, like the nature of wetness in water, pervading movement and stillness; solidification and flow do not change it; purity and impurity are always the same. Second, the Gate of Freedom from Defilement: Because the obstacles of counteracting afflictions have been exhausted, according to the depth of the stage of realization, although the essence is still and clear, it varies with conditions. Third, the Dharma Realm of Non-Obstruction between Phenomena and Principle, also has two aspects: First, the Gate of Interpenetration without Obstruction: The Dharma Realm of One Mind contains the two aspects of True Thusness (Tathata) and arising and ceasing, interpenetrating each other, without destroying nature and characteristics. This is like taking the waves of water, which are not still; taking the water of the waves, which is not moving. Second, the Gate of Form Depriving without Reliance: It means that there is no phenomenon that is not principle, therefore phenomena are not phenomena; there is no principle that is not phenomena, therefore principle is not principle. Fourth, Dual Integration and Simultaneous Separation, nature and characteristics are perfectly integrated, and there are ten aspects: First, because of separating from characteristics, phenomena are destroyed and return to principle. Second, because of separating from nature, principle is extinguished and returns to phenomena. Third, because of separating from characteristics without destroying characteristics, phenomena are identical to principle, and phenomena still exist, taking non-phenomena as phenomena. Fourth, because of separating from nature without extinguishing nature, principle is identical to phenomena, and principle still exists, taking non-principle as principle. Fifth, because of separating from characteristics not differing from separating from nature, phenomena and principle are doubly transcended, far beyond words and thoughts. Sixth, because of not destroying, not differing, and not extinguishing, the initial realms of phenomena and principle both exist simultaneously, clearly visible. Seventh, because of not destroying, not extinguishing, and not differing from separating from characteristics and separating from nature, it becomes the Dharma Realm of Non-Obstruction between One Phenomenon and Principle, making the wonderful Dharma that transcends sight and hearing constantly accessible to seeing and hearing, and the profound meaning that transcends thought never obstructed by words and thoughts. Eighth, because of using principle to integrate phenomena, making it without division, like the pervasiveness of principle, one enters all, like the inclusiveness of principle, all enters one, therefore the Dharma of Dependent Origination, each and every one encompasses the Dharma Realm endlessly. Ninth, because the Dharmas of cause and effect each completely encompass, making the Buddhas endless within the body of Samantabhadra (Puxian, Universal Worthiness), and the Bodhisattvas layered within the pores of the Buddhas. Tenth, the Dharmas of the differences in the Dharma Realm of cause and effect, without constantly encompassing the Dharma Realm without omission, according to each and every aspect, each and every aspect...
位。各攝重重故。廣剎大身。輕塵毛孔。皆無盡相。以其後一。總融前九為渾融門。夫法界者。即一心之總名。萬行之歸趣。如華嚴論云。從信住行迴向十地十一地及佛果。總以法界為果體。文殊為法界理。普賢為法界智。理智妙用為一佛門。以此一門。為化群蒙分為二法。若也逐根隨俗。法門無盡。若論實理。不離無法界之中一法。一多無礙。名為普賢。始接童蒙。達無性理中。妙簡正邪。入無生慧。名號文殊。亦名童子菩薩。能同苦際。興行利生。治佛家法。名為普賢。二人蔘體。名之為佛。本來自在。名為法界。從初徹后。總此法界為體。更無別法。此品為一切諸佛因果之大都。亦是眾聖賢所行之大路。無出此也。亦是自心一切智王之所遊觀之大宅也。亦是一切眾生之所依。故名法界。二能入門有二。一果海離於說相。二因門可寄言說。今且略明無分別智證理法界。以為五門。一能所歷然。謂以無分別智。證無差別理。如日合空。雖不可分。而日非空。空非日光。二能所無二。以知一切法。即心自性。以即體之智。還照心體。舉一全收。舉理收智。智非理外。舉智收理。智體即寂。如一明珠。珠自有光。光還照珠。三能所俱泯。由智即理。故智非智。以全同理。無自體故。由理即智。故理非理。以全同智。無自
立故。如波即水。動相便虛。如水即波。靜相亦隱。動靜兩亡。性相齊離。四存泯無礙。離相離性。則能所雙泯。不壞性相。能所歷然。如波與水。雖動靜兩亡。不壞波濕。五舉一全收。上列四門。欲彰義異。理既融攝曾無二原。如海一滴。具百川味。又所入境者。即不思議解脫境界。何名不思議。心言罔及故。何法不思議。即解脫境界。解脫有二。一作用解脫。作用自在。脫拘礙故。二離障解脫。具足二智。脫二障故。二障者。即煩惱所知二障。煩惱障事。所知障理。一切眾生不證真心。皆為二障所纏。由內離障。外用無羈。二義相成。總名解脫。境界有二。一分劑境。如國疆域。各有分劑。佛及普賢德用分劑。無能及故。二所知境界。事理無邊。唯佛普賢方究盡故。由證所知無邊之境。故成德用無有邊涯。二亦相成。總為境界。此二不二。故不思議。又能入者。即普賢行愿。又人與法俱稱普義。若約人。即普賢。若約法。即普法。所言入者。能所契合。泯絕無寄。一入全真。方為真入。又不入而入。以智體即如。如外無法而可攀緣。故無可入。心行處滅。寂然無入。不失照用故。恒以一如而觀諸法。故名而入。此二無礙。方為真入。又佛境入無所入。有三。一約一切眾生即如來藏。更何所入。翻迷之悟。故云證入
【現代漢語翻譯】 現代漢語譯本 立故（建立的緣故）。譬如波浪即是水。動相便顯得虛幻。如水即是波浪。靜止的相狀也隱沒不見。動與靜兩種狀態都消失，自性與現象完全分離。四種存在泯滅而沒有阻礙。離開現象與離開自性，就能達到能與所雙雙泯滅的境界。不壞自性與現象，能與所又歷歷分明。如同波浪與水，雖然動與靜兩種狀態都消失，卻不破壞波浪的濕性。五者舉一則全部包含。上面列舉的四門，是爲了彰顯意義上的差異。但從道理上來說，它們是融會貫通的，本無二源。如同大海中的一滴水，具備百川的味道。又，所進入的境界，就是不可思議解脫境界。為什麼稱為不可思議？因為心識和言語都無法企及。什麼法是不可思議的？就是解脫境界。解脫有兩種：一是作用解脫，作用自在，脫離拘束和障礙的緣故；二是離障解脫，具足兩種智慧，脫離兩種障礙的緣故。兩種障礙，即煩惱障和所知障。煩惱障妨礙事，所知障妨礙理。一切眾生沒有證悟真心，都被這兩種障礙所纏縛。由於內在脫離障礙，外在作用就沒有羈絆。兩種意義相互成就，總稱為解脫。境界有兩種：一是分劑境，如同國家的疆域，各有分界。佛和普賢菩薩的德行和作用有分界，沒有誰能夠企及；二是所知境界，事和理無邊無際，只有佛和普賢菩薩才能究竟通達。由於證悟了所知無邊的境界，所以成就了德行和作用沒有邊際。二者也相互成就，總稱為境界。這二者不是二，所以稱為不可思議。又能進入者，就是普賢菩薩的行愿。人與法都稱為普義。如果就人而言，就是普賢菩薩；如果就法而言，就是普法。所說的進入，是能入與所入契合，泯滅一切寄託，一旦進入就完全真實，才是真正的進入。又，不進入而進入，因為智體的本體就是如，如之外沒有法可以攀緣，所以無可進入。心識的活動止息，寂靜而沒有進入，但不失去照用，所以恒常以一如的智慧來觀察諸法，所以稱為而入。這二者沒有阻礙，才是真正的進入。又，佛的境界進入而無所入，有三種含義：一是就一切眾生即是如來藏（Tathagatagarbha，如來藏），更進入什麼呢？只是從迷惑中醒悟，所以說是證入。
【English Translation】 English version The reason for establishing [this is as follows]. For example, waves are water. The aspect of movement is then illusory. As water is waves, the aspect of stillness is also hidden. When both movement and stillness cease, nature and appearance are completely separated. The four existences are extinguished without obstruction. Separating from appearance and separating from nature, then the subject and object both vanish. Without destroying nature and appearance, the subject and object are clearly distinct. Like waves and water, although both movement and stillness cease, the wetness of the waves is not destroyed. Embracing one encompasses all five. The four gates listed above are to highlight the differences in meaning. But in terms of principle, they are interconnected and have no two origins. Like a drop of water from the ocean, it contains the flavors of a hundred rivers. Moreover, the realm entered is the inconceivable liberation realm. Why is it called inconceivable? Because the mind and words cannot reach it. What dharma is inconceivable? It is the liberation realm. There are two types of liberation: first, liberation of function, where function is free and unhindered, because it is free from constraints and obstacles; second, liberation from obstructions, possessing two wisdoms, because it is free from two obstructions. The two obstructions are the afflictive obstructions (klesha-avarana) and the cognitive obstructions (jnana-avarana). Afflictive obstructions hinder affairs, and cognitive obstructions hinder principles. All sentient beings who have not realized the true mind are entangled by these two obstructions. Because of inner liberation from obstructions, external function is unconstrained. The two meanings complement each other and are collectively called liberation. There are two types of realms: first, the realm of division, like the boundaries of countries, each with its own division. The virtues and functions of the Buddha and Samantabhadra (普賢) have divisions, and no one can reach them; second, the realm of what is known, where affairs and principles are boundless, and only the Buddha and Samantabhadra can fully understand them. Because of realizing the boundless realm of what is known, the virtues and functions become boundless. The two also complement each other and are collectively called the realm. These two are not two, so they are called inconceivable. Moreover, the one who can enter is the vows and practices of Samantabhadra. Both people and dharma are called universal meaning. If referring to people, it is Samantabhadra; if referring to dharma, it is universal dharma. The so-called entering is the union of the one who can enter and the one who is entered, extinguishing all reliance, and once entered, it is completely true, which is true entering. Furthermore, entering without entering, because the essence of wisdom is suchness (tathata), and outside of suchness there is no dharma to cling to, so there is nothing to enter. The activity of the mind ceases, it is silent and without entering, but it does not lose its illuminating function, so it constantly observes all dharmas with the wisdom of suchness, so it is called entering. These two are without obstruction, which is true entering. Moreover, the Buddha's realm enters without anything to enter, there are three meanings: first, in terms of all sentient beings being the Tathagatagarbha, what else is there to enter? It is only awakening from delusion, so it is said to be realization.
。二約理。非即非異。故云入無所入。三約心。境心冥真境。故說為入。若有所入。境智未亡。豈得稱入。實無所入。方名真入。又入不入二義。上約緣起相由門。今法性融通門者。即性之一字。夫法性融通。要不壞相而即真性。入則壞緣起者。無可相入。不入則壞性者。則性不遍一切法故。由不壞性相。方是法性融通義也。二又要由不入方能入耳者。亦通二門。唯就相說。若約緣起門。要由諸緣歷然不入。方得相資遍相入耳。若約法性融通門者。要由事相歷然。方隨理融入一切法。故說若唯約理。無可即入。若雙約性相上第一義。相即不入。性即能入。若獨相獨性。俱不能入。要二相融。方能入。又若約體空。則無來無入。若唯約性。無可即入。若約相不壞。如本無差者。或唯約事。不能即入。以性融相。故得互入。是顯正入義。謂不異理之一事。全攝法性。時令彼不異理之多事。隨所依理。皆於一中現等。一事攝理既爾。多事攝理亦然。則一事隨所依理。皆于多中現。故得互入。是法性融通門。以此一門。能入萬法。故法華疏云。以實相入真。決了聲聞法。是諸經之王。實相入俗。一切治生產業。皆與實相不相違背。實相入中。諸法無非佛法。若入此三觀。即是入一切法。以諸法不出三諦故。
問。十住菩
【現代漢語翻譯】 現代漢語譯本：二、約理（從理上來說）。非即非異（不是完全相同，也不是完全相異），所以說『入無所入』。三、約心（從心上來說）。境（客觀世界）與心冥合於真境（真實境界），所以說為『入』。如果有所入，境（客觀世界）與智（智慧）尚未消亡，怎麼能稱為『入』呢？實在沒有所入，才稱為真入。 又，『入』與『不入』二義，上面是從緣起相由門（事物相互依存的緣起之門）來說的，現在是從法性融通門（法性相互融合貫通之門）來說的。這個『性』字，法性融通，要不壞相（不破壞事物的表象）而即真性（就是真實本性）。『入』如果破壞緣起，就沒有什麼可以相入的；『不入』如果破壞性，那麼性就不能遍及一切法。由於不破壞性相，才是法性融通的意義。 二、又要由『不入』才能『入』，這也貫通二門。只就相（表象）來說，如果從緣起門來說，要由諸緣歷歷分明而不入，才能相互資助而普遍相入。如果從法性融通門來說，要由事相歷歷分明，才能隨理融入一切法。所以說如果只從理上來說，沒有什麼可以立即進入的。如果雙從性相上來說，是第一義，相即不入，性即能入。如果只有相或只有性，都不能入，要二相融合，才能入。 又，如果從體空（本體空性）來說，則無來無入。如果只從性上來說，沒有什麼可以立即進入的。如果從相不壞（表象不被破壞），如本來沒有差別來說，或者只從事上來說，不能立即進入。因為性融于相，所以能夠互相進入。這是顯現正入的意義，就是不異於理的一件事，完全攝取法性，使那些不異於理的多件事，隨著所依之理，都在一中顯現。一件事攝取理既然如此，多件事攝取理也是這樣。那麼一件事隨著所依之理，都在多中顯現，所以能夠互相進入。這是法性融通門。用這一門，能夠進入萬法，所以《法華疏》說，以實相（諸法的真實相狀）入真（真諦），決斷了聲聞法（小乘佛法），是諸經之王。實相入俗（世俗），一切治生產業，都與實相不相違背。實相入中（中道），諸法無非佛法。如果進入這三種觀（空觀、假觀、中觀），就是進入一切法，因為諸法不出三諦（空諦、假諦、中諦）的緣故。 問：十住菩（提）
【English Translation】 English version: 2. Approaching from the perspective of principle (理, lǐ). It is neither identical nor different (非即非異, fēi jí fēi yì), hence the saying 'entering without entering' (入無所入, rù wú suǒ rù). 3. Approaching from the perspective of mind (心, xīn). The objective world (境, jìng) and the mind merge into the true realm (真境, zhēn jìng), hence it is said to be 'entering'. If there is something to enter, the objective world and wisdom (智, zhì) have not yet vanished, how can it be called 'entering'? Only when there is truly nothing to enter is it called true entering. Furthermore, the two meanings of 'entering' and 'not entering'. The above is discussed from the perspective of the gate of dependent origination and mutual dependence (緣起相由門, yuán qǐ xiāng yóu mén). Now it is discussed from the perspective of the gate of the interpenetration of dharma-nature (法性融通門, fǎ xìng róng tōng mén). This word 'nature' (性, xìng), the interpenetration of dharma-nature, requires not destroying the appearance (相, xiàng) while being identical to the true nature (真性, zhēn xìng). If 'entering' destroys dependent origination, there is nothing to enter. If 'not entering' destroys the nature, then the nature cannot pervade all dharmas. Because the appearance and nature are not destroyed, it is the meaning of the interpenetration of dharma-nature. 2. Moreover, one must enter through 'not entering', which also connects the two gates. Only speaking from the perspective of appearance, if from the gate of dependent origination, the various conditions must be clearly distinct and not entering, in order to mutually assist and universally enter each other. If from the gate of the interpenetration of dharma-nature, the phenomena must be clearly distinct in order to merge into all dharmas according to principle. Therefore, it is said that if only approaching from the perspective of principle, there is nothing to immediately enter. If approaching from both appearance and nature, it is the supreme meaning. Appearance is not entering, nature is able to enter. If only appearance or only nature, neither can enter. The two appearances must merge in order to enter. Furthermore, if approaching from the perspective of the emptiness of essence (體空, tǐ kōng), then there is no coming and no entering. If only approaching from the perspective of nature, there is nothing to immediately enter. If approaching from the perspective of the non-destruction of appearance, as if there were originally no difference, or only approaching from the perspective of phenomena, one cannot immediately enter. Because nature merges into appearance, they are able to mutually enter. This is revealing the meaning of correct entering, which is that one thing not different from principle completely encompasses dharma-nature, causing those many things not different from principle to manifest equally in one, according to the principle they rely on. Since one thing encompassing principle is like this, many things encompassing principle are also like this. Then one thing manifests in many according to the principle it relies on, so they are able to mutually enter. This is the gate of the interpenetration of dharma-nature. With this one gate, one can enter all dharmas. Therefore, the Fa Hua Shu (法華疏, Fǎ Huá Shū, Commentary on the Lotus Sutra) says, 'Using the true aspect (實相, shí xiàng) to enter the truth (真, zhēn), decisively resolving the sravaka (聲聞, shēng wén) dharma, it is the king of all sutras. Using the true aspect to enter the mundane (俗, sú), all productive industries are not contrary to the true aspect. Using the true aspect to enter the middle (中, zhōng), all dharmas are none other than the Buddha-dharma. If one enters these three contemplations (空觀, kōng guān, contemplation of emptiness; 假觀, jiǎ guān, contemplation of provisional existence; 中觀, zhōng guān, contemplation of the middle way), one enters all dharmas, because all dharmas do not go beyond the three truths (空諦, kōng dì, truth of emptiness; 假諦, jiǎ dì, truth of provisional existence; 中諦, zhōng dì, truth of the middle way).' Question: The ten abodes of a Bodhi (菩)
薩證入之時。唯一真如。無有境界。云何復說分劑二種境界。
答。此是不思議境界。非同情執。或存或泯。或總合。或俱離。不出一心而論舒捲。若存。非立心外之法。是存其全理之事。若泯。非壞全事之理。是泯其體外之見。則不礙心鏡而一味。不壞一味而心境。故華嚴經頌云。如來甚深境。其量等虛空。一切眾生入。而實無所入。
問。若正觀成時。以有心成。以無心成。
答。夫入此宗。不可以有無求。不可以能所辯。若以有念析歸無念。此念還成有。若以無心作空無會者。即成斷滅。皆落意地。不出見知。又若逆之。則不合事理。若順之。又成能所。只可以妙會。不可以事求。所以華嚴會意云。並須除念會意。無間相續。順法修行。若動念起心。即入魔網。以法不動念故。順法即念除。我見是妄心。違法故生死。是知法無動念。不可以有念求。又非無念。不可以無心得。應可玄會取其意耳。如說有不有。無不無等。但動心即寂。是彼法。故名順法也。若以心順於法。即有能所。非順法也。故維摩經云。法離一切觀行。肇師云。法本無相。非觀行之所能見。見之者。其唯無觀乎。如赤水求于玄珠。罔象而得之。故云藏於身。不藏於川。在於心。不在乎水。故莊子云。黃帝游于赤水之北。登
【現代漢語翻譯】 現代漢語譯本 問：當證入薩（薩埵，Sattva，有情）位時，唯一是真如（Tathata，事物的真實如是之相），沒有境界可言。為何又說有分劑二種境界呢？
答：這是不可思議的境界，不同於情執，不是存在就是泯滅，不是總合就是俱離，始終不離一心而論述舒捲。如果說存在，並非在心外建立一個法，而是存在其全理之事。如果說泯滅，並非破壞全事的理，而是泯滅其體外的見解。這樣就不妨礙心如明鏡般的一味，不破壞一味而心境分明。所以《華嚴經》的偈頌說：『如來甚深境，其量等虛空，一切眾生入，而實無所入。』
問：如果正觀成就時，是以有心成就，還是以無心成就？
答：要進入這個宗門，不可以有無來求，不可以能所來辯。如果以有念來分析歸於無念，這個念反而成了有。如果以無心來作空無的會解，那就成了斷滅，都落入了意地，沒有超出見知。如果違逆它，就不符合事理；如果順從它，又成了能所。只可以用妙會，不可以用事求。所以《華嚴經》會意說：『必須除去念頭來會意，無間斷地相續，順應法來修行。如果動念起心，就進入了魔網。』因為法不動念，所以順應法就是念除。我見是妄心，違背法就會生死。要知道法沒有動念，不可以用有念來求，又不是無念，不可以用無心來得，應該可以玄妙地領會它的意旨。比如所說的有不有，無不無等等，只要動心就寂滅，這就是彼法，所以名叫順法。如果以心順應於法，就有了能所，不是順法。所以《維摩經》說：『法離一切觀行。』肇法師說：『法本無相，不是觀行所能見到的。見到它的，大概只有無觀吧。』如同在赤水尋找玄珠，通過罔象（傳說中的水神）而得到它。所以說藏於身，不藏於川，在於心，不在乎水。所以莊子說：『黃帝游于赤水之北，登
【English Translation】 English version Question: When one attains the state of Sattva (sentient being), the only reality is Tathata (suchness, the true nature of things), without any realm of experience. Why then is it said that there are two kinds of realms in limited portions?
Answer: This is an inconceivable realm, different from emotional attachments. It is neither existence nor annihilation, neither total combination nor complete separation. It is always discussed within the context of the One Mind, in terms of expansion and contraction. If it is said to exist, it does not establish a dharma outside the mind, but rather exists as the complete principle of things. If it is said to be annihilated, it does not destroy the principle of all things, but rather annihilates the external views of the substance. Thus, it does not hinder the mind's mirror-like clarity and oneness, nor does it destroy oneness while maintaining the distinctness of mind and realm. Therefore, the verse in the Avatamsaka Sutra says: 'The realm of the Tathagata is extremely profound, its measure is equal to the void. All sentient beings enter it, yet in reality, there is nothing to enter.'
Question: If right contemplation is achieved, is it achieved with a mind of being or a mind of non-being?
Answer: To enter this school, one cannot seek with being or non-being, nor can one argue with subject and object. If one analyzes being-thought to return to non-thought, this thought will still become being. If one uses no-mind to create an understanding of emptiness and nothingness, it will become annihilation, falling into the realm of ideation, not exceeding knowledge and perception. Furthermore, if one goes against it, it will not accord with the principles of things; if one follows it, it will become subject and object. One can only understand it through subtle comprehension, not through seeking in things. Therefore, the Avatamsaka Sutra says: 'One must eliminate thoughts to comprehend the meaning, continuously and without interruption, cultivating in accordance with the Dharma. If one moves a thought or raises a mind, one enters the net of Mara (demon). Because the Dharma does not move a thought, following the Dharma means eliminating thought.' The view of self is a false mind; going against the Dharma leads to birth and death. Know that the Dharma has no moving thought; one cannot seek it with being-thought, nor is it non-thought; one cannot attain it with no-mind. One should be able to mysteriously comprehend its meaning. For example, saying 'being not being,' 'non-being not non-being,' etc., as soon as the mind moves, it is extinguished; this is that Dharma, hence it is called following the Dharma. If one uses the mind to follow the Dharma, there will be subject and object, which is not following the Dharma. Therefore, the Vimalakirti Sutra says: 'The Dharma is apart from all contemplation and practice.' Master Zhao said: 'The Dharma is originally without form, not something that can be seen by contemplation and practice. The one who sees it is probably the one without contemplation.' It is like seeking the dark pearl in the Red River, obtaining it through Wangxiang (a legendary water spirit). Therefore, it is said to be hidden in the body, not hidden in the river; it is in the mind, not in the water. Therefore, Zhuangzi said: 'The Yellow Emperor traveled north of the Red River, ascended'
崑崙之丘。南望。遺其玄珠。使智索之。而不得。使離婁索之。而不得。乃因罔象得之。黃帝曰。異哉。罔象。乃可得之。夫真不可以定求。故無心以得之。如弄珠吟云。罔象無心卻得珠。能見能聞是虛偽。然雖不落見聞。又非無知覺。如融大師信心銘云。惺惺了知。見網轉彌。寂寂無見。闇室不移。惺惺無妄。寂寂寥亮。寶印真宗。森羅一相。所以無念者。即念而無念。以念無自性。緣起即空。又緣起者。皆是真性中緣起。豈屬有無。乃至即生無生。即滅無滅。亦復如是。故寶藏論云。若言其生。無狀無形。若言其滅。今古常靈。又云。是以斬首灰形。其無以損生。金丹玉屑。其無以養生。故真生不滅。真滅不生。可謂常滅。可謂常生。其有愛生惡滅者。斯不悟常滅。愛滅惡生者。斯不悟常生。永嘉集云。故知妙道無形。萬像不乖其致。真如寂滅。眾響靡異其原。迷之則見倒惑生。悟之則順違無地。闃寂非有。緣會而能生。峨嶷非無。緣散而能滅。滅既非滅。以何滅滅。生既非生。以何生生。生滅既虛。實相常住矣。華嚴疏云。生之無生。真性湛然。無生之生。業果宛然。是知若即念存有念。即是常見。離生求無生。即是斷見。皆不達實相無生無滅之理。若正了無生。則無生無不生。豈定執有生無生之二見乎。所以
【現代漢語翻譯】 現代漢語譯本： 在崑崙山丘上，向南眺望，遺失了一顆玄珠（珍貴的寶珠，比喻自性）。於是派有智慧的人去尋找，卻沒有找到；又派離婁（古代視力極好的人）去尋找，也沒有找到。最終，卻由罔象（傳說中的神獸，象徵無心）找到了。黃帝說：『奇怪啊！罔象竟然能夠找到它。』真正的道不可以刻意追求，所以要用無心才能得到它。如同弄珠吟所說：『罔象無心卻得珠，能見能聞是虛偽。』然而，雖然不落入見聞，又不是沒有知覺。如同融大師在《信心銘》中所說：『惺惺了知，見網轉彌；寂寂無見，闇室不移。惺惺無妄，寂寂寥亮，寶印真宗，森羅一相。』所以，所謂的無念，就是在念的同時而無念，因爲念沒有自性，是因緣生起即是空。而且，所有的因緣生起，都是從真性中生起的，怎麼能歸屬於有或無呢？乃至即生即無生，即滅即無滅，也是同樣的道理。所以《寶藏論》說：『如果說它生，沒有形狀沒有形體；如果說它滅，從古至今常存靈驗。』又說：『因此，即使被斬首灰飛煙滅，也不能損害它的生命；即使服用金丹玉屑，也不能滋養它的生命。』所以，真正的生是不滅的，真正的滅是不生的，可以說是常滅，也可以說是常生。那些喜愛生而厭惡滅的人，是不明白常滅的道理；那些喜愛滅而厭惡生的人，是不明白常生的道理。《永嘉集》說：『所以知道妙道沒有形狀，萬象都不會違背它的規律；真如寂滅，各種聲音都不會偏離它的本源。』迷惑它，就會產生顛倒迷惑；領悟它，就沒有順逆的立足之地。寂靜空曠不是有，因緣聚合就能生起；高峻巍峨不是無，因緣離散就能滅亡。滅既然不是真正的滅，用什麼來滅滅呢？生既然不是真正的生，用什麼來生生呢？生滅既然是虛幻的，實相就永遠存在。《華嚴疏》說：『生而無生，真性湛然；無生而生，業果分明。』由此可知，如果執著于念而認為有念，那就是常見；離開生去尋求無生，那就是斷見。這都是不明白實相無生無滅的道理。如果真正了悟無生，那麼無生就是無所不生，怎麼能執著于有生無生這兩種見解呢？所以
【English Translation】 English version: On Kunlun Hill, looking south, a Xuanzhu (a precious pearl, symbolizing self-nature) was lost. So, wise men were sent to search for it, but they could not find it; then Li Lou (an ancient person with extremely good eyesight) was sent to search for it, but he could not find it either. In the end, it was found by Wangxiang (a mythical creature, symbolizing no-mind). The Yellow Emperor said: 'How strange! Wangxiang was actually able to find it.' The true Dao cannot be deliberately sought, so it must be obtained with no-mind. As the 'Playing with Pearl' poem says: 'Wangxiang obtains the pearl without intention, seeing and hearing are false.' However, although it does not fall into seeing and hearing, it is not without awareness. As Master Rong said in the 'Faith Inscription': 'Being fully aware, the net of views only increases; being completely without seeing, the dark room does not move. Being fully aware without delusion, being completely clear and bright, the true essence of the treasure seal, all phenomena are one aspect.' Therefore, so-called no-thought is no-thought within thought, because thought has no self-nature, arising from conditions is emptiness. Moreover, all arising from conditions arises from true nature, how can it belong to existence or non-existence? Even so, arising is no-arising, and ceasing is no-ceasing. Therefore, the 'Treasure Store Treatise' says: 'If you say it arises, it has no shape or form; if you say it ceases, it is eternally efficacious from ancient times.' It also says: 'Therefore, even if beheaded and reduced to ashes, it cannot harm its life; even if taking golden elixir and jade powder, it cannot nourish its life.' Therefore, true arising is not ceasing, and true ceasing is not arising, it can be called constant ceasing, and it can be called constant arising. Those who love arising and hate ceasing do not understand the principle of constant ceasing; those who love ceasing and hate arising do not understand the principle of constant arising. The 'Yongjia Collection' says: 'Therefore, know that the wonderful Dao has no form, and all phenomena do not violate its principles; true thusness is quiescent extinction, and all sounds do not deviate from its origin.' Being deluded by it, inverted confusion arises; realizing it, there is no place for compliance or opposition. Quiescent emptiness is not existence, it can arise from the assembly of conditions; towering and majestic is not non-existence, it can cease from the dispersal of conditions. Since ceasing is not true ceasing, what is used to cease ceasing? Since arising is not true arising, what is used to arise arising? Since arising and ceasing are illusory, the true aspect is eternal.' The 'Huayan Commentary' says: 'Arising without arising, true nature is clear; non-arising arising, karmic results are distinct.' From this, it can be known that if one clings to thought and thinks there is thought, that is eternalism; leaving arising to seek non-arising, that is nihilism. These are all not understanding the principle of true aspect of no arising and no ceasing. If one truly realizes no arising, then no arising is no non-arising, how can one cling to the two views of existence and non-existence? Therefore,
云。誰無念。誰無生。若實無生無不生。喚取機關木人問。求佛施功早晚成。若以息念歸無念。如同寒木死灰。與木人何別。豈有成佛之期耶。斯乃尚未知即念而無念。寧知一念。頓圓乎。
如有問言。夫妙行者。統唯無念。今見善見惡。愿離愿成。疲役身心。豈當爲道。
答。若斯見者。離念求于無念。尚未得於真無念也。況念無念之無礙耶。又無念。但是行之一也。豈成一念頓圓。此一念頓圓之旨。非意解所知。唯忘情可以契會。如悟玄序云。夫玄道者。不可以設功得。聖智者。不可以有心知。真諦者。不可以存我會。至功者。不可以營事為。忘言者。可以道合。虛懷者。可以理通。冥心者。可以真一。遺智者。可以聖同。雖云道合。無心於合。合者合焉。雖云聖同。不求于同。同者同焉。無心於合。則無合無散。不求于同。則無異無同。超非於百非之外。非所不能非焉。忘是于萬是之前。是所不能是焉。是所不能是。則無是矣。非所不能非。則無非矣。無異無同。則怨親不二。無非無是。則毀贊常一。是以忘言者。舍。筌罤也。虛懷者。離取著也。冥心者。不己見也。遺智者。泯能證也。若運心合道。則背道。若起念求同。則失同。若為是所是。則沒是。若為非所非。則沈非。以要言之。但得直下
【現代漢語翻譯】 現代漢語譯本：云：誰能做到沒有念頭？誰又能做到沒有生滅？如果真的沒有生滅，那就沒有不生滅的。不如問問那機關木人，求佛施功，何時才能成就？如果用止息念頭來歸於無念，就如同寒冷的木頭和死灰一般，與木人有什麼區別？難道還有成佛的希望嗎？這是因為還不懂得即念而無念的道理，又怎麼會知道一念頓圓的境界呢？
如果有人問：所謂的妙行，總歸是無念。現在看到有善有惡，希望離開又希望成就，疲憊身心，難道這就是修道嗎？
回答：如果這樣理解，離開念頭去尋求無念，還沒有得到真正的無念。更何況是念與無念之間的無礙呢？而且無念，只是修行的一種方法而已，怎麼能成就一念頓圓的境界？這一念頓圓的宗旨，不是用意念理解就能明白的，只有忘卻情感才能契合體會。如同《悟玄序》所說：玄妙的道，不是靠設立功夫就能得到的；聖人的智慧，不是靠有心就能知道的；真正的道理，不是靠存有我會就能領悟的；最高的功德，不是靠經營事務就能成就的。忘卻言語的人，可以與道相合；虛懷若谷的人，可以與理相通；冥合於心的人，可以達到真一的境界；捨棄智巧的人，可以與聖人相同。雖然說是與道相合，但心中沒有合的想法，自然就相合了；雖然說是與聖人相同，但不去追求相同，自然就相同了。心中沒有合的想法，就沒有合也沒有散；不去追求相同，就沒有差異也沒有相同。超越一切否定之外，沒有什麼不能否定的；忘卻一切肯定之前，沒有什麼不能肯定的。沒有什麼不能肯定，就沒有肯定了；沒有什麼不能否定，就沒有否定了。沒有差異也沒有相同，那麼怨恨和親近就沒有分別；沒有否定也沒有肯定，那麼譭謗和讚美就永遠一樣。所以，忘卻言語的人，是捨棄了捕魚的工具；虛懷若谷的人，是離開了取捨執著；冥合於心的人，是沒有自己的見解；捨棄智巧的人，是泯滅了能證的主體。如果用心來與道相合，那就背離了道；如果生起念頭來求得相同，那就失去了相同；如果認為什麼是對的，那就陷入了對；如果認為什麼是不對的，那就沉溺於不對。總而言之，只要能夠直下……
【English Translation】 English version: Said: Who can be without thought? Who can be without arising and ceasing? If there is truly no arising and ceasing, then there is nothing that does not arise and cease. Why not ask the mechanical wooden man, and ask the Buddha to bestow effort, when will it be accomplished? If one uses the cessation of thought to return to no-thought, it is like cold wood and dead ashes. What is the difference from the wooden man? How can there be a time to become a Buddha? This is because one does not yet understand the principle of 'being in thought yet without thought.' How can one know the realm of 'one thought perfectly complete'?
If someone asks: 'The wonderful practice is ultimately no-thought. Now we see good and evil, wishing to leave and wishing to achieve, exhausting body and mind. Is this considered the path?'
Answer: 'If one sees it this way, seeking no-thought by leaving thought, one has not yet attained true no-thought. How much more so regarding the unobstructedness between thought and no-thought? Moreover, no-thought is only one aspect of practice. How can it achieve the realm of 'one thought perfectly complete'? The essence of this 'one thought perfectly complete' cannot be understood by intellectual interpretation. Only by forgetting emotions can one be in accord with it. As the Preface to Awakening to the Profound states: 'The profound Dao cannot be attained by setting up effort; the wisdom of the sage cannot be known with a conscious mind; the true principle cannot be comprehended by retaining a sense of self; the highest merit cannot be achieved by managing affairs. Those who forget words can be in accord with the Dao; those who are humble can be in accord with the principle; those who merge with the mind can attain true oneness; those who abandon wisdom can be the same as the sage. Although it is said to be in accord with the Dao, there is no thought of accord in the mind; accord happens naturally. Although it is said to be the same as the sage, one does not seek sameness; sameness happens naturally. Without the thought of accord, there is neither accord nor separation. Without seeking sameness, there is neither difference nor sameness. Transcending beyond the hundred negations, there is nothing that cannot be negated. Forgetting before the ten thousand affirmations, there is nothing that cannot be affirmed. If there is nothing that cannot be affirmed, then there is no affirmation. If there is nothing that cannot be negated, then there is no negation. Without difference or sameness, then enemies and relatives are not two. Without negation or affirmation, then slander and praise are always the same. Therefore, those who forget words abandon the tools for catching fish; those who are humble leave behind grasping and attachment; those who merge with the mind have no self-view; those who abandon wisdom extinguish the subject of realization. If one uses the mind to accord with the Dao, then one turns away from the Dao. If one arises thoughts to seek sameness, then one loses sameness. If one considers something to be right, then one is submerged in right. If one considers something to be wrong, then one is drowned in wrong. In short, if one can only directly...'
無心。則同異俱空。是非咸泯。斯泯亦泯。茲空亦空。此猶寄言因跡對待。若得絕待頓悟一心。唯契相應。不俟更說。
宗鏡錄卷第三十七
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第三十八
慧日永明寺主智覺禪師延壽集
夫初后之位。不離本覺。能所之化。唯是一心。若悟本稱覺。則本不可得。若不可得。行位徒施。得與不得。其旨如何。
答。得而不得。始本之覺無差。不得而得。妙證之時玄會。如金剛三昧經云。佛言。善男子。五位一覺。從本利入。若化眾生。從其本處。舍利弗言。云何從其本處。佛言。本來無本處。于無處本際。入實。發菩提。而當成聖道。何以故。善男子。如手執彼空。不得非不得。論釋云。舉疑發起云。若本處。應得入。若得入。非無本處。為遣是疑。故引喻釋。手執彼空者。手執喻能入之行處。空喻所入之本。不得者。虛空無形可握故。非不得者。握內不無虛空故。本利亦爾。本來無本處性。故不可得。無本之本不無。故非不可得也。斯則悟本稱得。非向外求。若有所求即是失本。又若有所得。不得菩提。以無得故。出生菩提故。又無得之法。非在得外。要求一切法。方盡無得之
【現代漢語翻譯】 現代漢語譯本： 無心，則對立與統一的概念都將消解，是非的界限也將泯滅。這種泯滅的狀態本身也會被泯滅，這種空性的狀態本身也會被空掉。這就像是借用言語和現象來表達相對的概念。如果能夠頓悟到超越對待的唯一心性，唯有契合這種心性才是相應的，不需要再多說什麼了。
《宗鏡錄》卷第三十七
丁未年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第三十八
慧日永明寺住持智覺禪師延壽 輯
最初和最終的階段，都沒有離開根本的覺悟。能動和所動的變化，都只是唯一的心性。如果領悟到根本就稱為覺悟，那麼根本是不可執著的。如果不可執著，那麼修行和位階的施設就是徒勞的。得到與得不到，其中的要旨是什麼？
回答：得到而又得不到。最初的覺悟和根本的覺悟沒有差別。得不到而又得到，奇妙證悟的時刻玄妙地契合。如同《金剛三昧經》所說：佛說：『善男子，五位都是同一覺悟，從根本利益而入。如果教化眾生，就從他們的根本之處入手。』舍利弗（Śāriputra）(佛陀十大弟子之一，以智慧著稱)說：『如何從他們的根本之處入手？』佛說：『本來就沒有根本之處。在沒有處所的本際，進入真實，發起菩提心（bodhicitta）(覺悟之心)，然後成就聖道。』為什麼呢？善男子，如同手去抓取虛空，說得到也並非得到，說得不到也並非得不到。』論釋中解釋說：提出疑問是爲了引發開示，說：『如果有個根本之處，就應該可以進入。如果可以進入，就不是沒有根本之處。』爲了消除這個疑問，所以用比喻來解釋。『手執彼空』，手執比喻能夠進入的修行之處，虛空比喻所要進入的根本。『不得』，是因為虛空沒有形狀可以抓握。『非不得』，是因為抓握的範圍內並非沒有虛空。根本利益也是這樣。本來就沒有根本之處的自性，所以不可得到。沒有根本的根本並非不存在，所以並非不可得到。』這樣說來，領悟根本就稱為得到，不是向外尋求。如果有所尋求，那就是失去了根本。而且如果有所得，就不能得到菩提（bodhi）(覺悟)。因為沒有得到，所以才能出生菩提。而且沒有得到的法，不是在得到之外。要求一切法，才能窮盡無得的意義。
【English Translation】 English version: Without mind, the concepts of sameness and difference will both be emptied, and the boundaries of right and wrong will all be extinguished. This state of extinction will itself be extinguished, and this state of emptiness will itself be emptied. This is like using words and phenomena to express relative concepts. If one can suddenly awaken to the one mind that transcends duality, only by being in accord with this mind is there correspondence, and there is no need to say anything more.
Zong Jing Lu (Record of the Source Mirror) Volume 37
Engraved in the Dingwei Year by the Grand Repository Supervisor Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu Volume 38
Compiled by Chan Master Zhijue Yanshou, Abbot of Huiri Yongming Temple
The initial and final stages do not depart from the fundamental awakening. The transformations of the active and the passive are only the one mind. If one realizes the root and calls it awakening, then the root is unattainable. If it is unattainable, then the practice and the stages are in vain. What is the essence of attainment and non-attainment?
Answer: Attaining and yet not attaining. There is no difference between the initial awakening and the fundamental awakening. Not attaining and yet attaining, the moment of wondrous realization mysteriously accords. As the Vajrasamadhi Sutra says: The Buddha said: 'Good man, the five stages are all one awakening, entering from the fundamental benefit. If transforming sentient beings, start from their fundamental place.' Śāriputra (One of the Buddha's ten great disciples, known for his wisdom) said: 'How to start from their fundamental place?' The Buddha said: 'Originally, there is no fundamental place. In the ultimate reality of no place, enter reality, generate bodhicitta (the mind of enlightenment), and then accomplish the holy path.' Why? Good man, it is like a hand grasping at space, saying it is attained is not attained, saying it is not attained is not not attained.' The commentary explains: Raising a question is to elicit an explanation, saying: 'If there is a fundamental place, one should be able to enter. If one can enter, then it is not without a fundamental place.' To dispel this doubt, an analogy is used to explain. 'Hand grasping at space,' the hand grasping is analogous to the place of practice where one can enter, space is analogous to the root one wants to enter. 'Cannot attain,' because space has no form to grasp. 'Not not attain,' because within the grasp, there is not no space. The fundamental benefit is also like this. Originally, there is no nature of a fundamental place, so it cannot be attained. The root of no root is not non-existent, so it is not not attainable.' Thus, realizing the root is called attainment, not seeking externally. If there is seeking, then one has lost the root. Moreover, if there is attainment, one cannot attain bodhi (enlightenment). Because there is no attainment, bodhi is born. Moreover, the dharma of no attainment is not outside of attainment. To seek all dharmas is to exhaust the meaning of no attainment.
原。如發菩提心論云。于無法中。說諸法相。于無得中。說有得法。如見之事。諸佛境界。然雖求一切法。以了無得故。即無所依。無所求中。吾故求之耳。故大寶積經云。佛問文殊。依何正修行。文殊曰。正修行者。為無所依。釋曰。凡有言教所詮。並證一心之義。若心外見法。是邪修行。則有所依故。若正修行。不依一物。所依既寂。能依亦亡。能所俱空。邪正雙泯。即正修行矣。無生義云。經言。法離眼耳鼻舌身意。是故六根不能取。故言學者無取。大智度論言。譬如𧉑𧉿蟲處處能集。唯不能集火中。眾生意識。亦復如是。預是可聞見法。悉皆能緣。而不能緣般若。故知般若性離。意不能取。又能取之人。性復自空。故不能取。若以眼取。如經言。眼性復空。若以耳取。耳性又空。若以手取。手性又空。若以意取。意性又空。人與法共是一如。如不能取得如也。空不能取得空。即是學者無取。故言無得。又一念心起。有二種覺。一約有心者。察一念才起。后念不續。即不成過。所以禪門中雲。不怕念起。唯慮覺遲。又云。瞥起是病。不續是藥。以心生即是罪生時故。是以初心攝念為先。是入道之階漸。如諸經要集云。攝心一處。便是功德叢林。散慮片時。即名煩惱羅剎。所以曇光釋子。降猛虎于膝前。螺髻仙人
【現代漢語翻譯】 現代漢語譯本：如《發菩提心論》所說：『在無法之中，宣說諸法之相；在無所得之中，宣說有所得之法。』如同所見之事，皆是諸佛的境界。然而，雖然尋求一切法，因爲了悟無所得的緣故，就無所依賴。在無所依、無所求之中，我才去尋求它啊。所以《大寶積經》說，佛問文殊菩薩：『依據什麼才是正確的修行？』文殊菩薩回答說：『正確的修行，就是無所依賴。』解釋說：凡是用言語教導所詮釋的，都是爲了證明一心的道理。如果心外見法，就是邪修行，因為有所依賴的緣故。如果正確修行，就不依賴任何事物。所依賴的既然寂滅，能依賴的也消亡。能與所都空，邪與正都泯滅，這就是正確的修行了。《無生義》說：經文說，法離開了眼、耳、鼻、舌、身、意，所以六根不能獲取。所以說學者無所取。《大智度論》說：譬如𧉑𧉿蟲（一種昆蟲），處處都能聚集，唯獨不能聚集在火中。眾生的意識也是這樣，對於可以聽聞、可以見到的法，全部都能攀緣，而不能攀緣般若（智慧）。所以知道般若的體性是遠離的，意識不能獲取。而且能獲取的人，其自性也是空的，所以不能獲取。如果用眼來獲取，如經文所說，眼的體性是空的；如果用耳來獲取，耳的體性也是空的；如果用手來獲取，手的體性也是空的；如果用意識來獲取，意識的體性也是空的。人與法共同是一如，如同不能取得如一樣，空不能取得空，這就是學者無所取，所以說無所得。又，一念心生起，有兩種覺察。一是針對有心的人，覺察一念才生起，后念不相續，就不會造成過失。所以禪門中說：『不怕念頭生起，只怕覺察太遲。』又說：『念頭一閃而起是病，不相續是藥。』因為心生起就是罪生起的時候。因此，初心修行的人，攝念是首要的，這是進入道的階梯。如《諸經要集》所說：『攝心在一處，便是功德的叢林；散亂思慮片刻，就叫做煩惱的羅剎（惡鬼）。』所以曇光法師的弟子，能降伏猛虎于膝前，螺髻仙人 能斷毒龍于目前。豈虛然哉。
【English Translation】 English version: As stated in the 'Treatise on the Arousing of the Bodhi Mind': 'Within the absence of phenomena, one speaks of the characteristics of all phenomena; within the absence of attainment, one speaks of the attainment of phenomena.' Like things that are seen, they are all realms of the Buddhas. However, although seeking all phenomena, because of understanding non-attainment, one is without reliance. Within non-reliance and non-seeking, I seek it. Therefore, the 'Mahāratnakūṭa Sūtra' says, the Buddha asked Mañjuśrī (Bodhisattva of wisdom, whose name means 'Gentle Glory'): 'What is the correct practice to rely on?' Mañjuśrī replied: 'Correct practice is to be without reliance.' Explanation: All that is explained by words and teachings is to prove the principle of one mind. If one sees phenomena outside the mind, it is a wrong practice, because there is reliance. If one practices correctly, one does not rely on anything. Since what is relied upon is extinguished, what relies also disappears. Both the able and the relied upon are empty, and both wrong and right are extinguished. This is correct practice. The 'Meaning of Non-Birth' says: The sutra says that the Dharma is apart from the eye, ear, nose, tongue, body, and mind, so the six senses cannot grasp it. Therefore, it is said that the learner has no grasping. The 'Mahāprajñāpāramitāśāstra' says: 'For example, the 𧉑𧉿 insect (a type of insect) can gather everywhere, but it cannot gather in fire. The consciousness of sentient beings is also like this. It can grasp all that can be heard and seen, but it cannot grasp prajñā (wisdom). Therefore, it is known that the nature of prajñā is detached, and the mind cannot grasp it. Moreover, the person who can grasp is also empty in nature, so he cannot grasp. If one grasps with the eye, as the sutra says, the nature of the eye is empty; if one grasps with the ear, the nature of the ear is also empty; if one grasps with the hand, the nature of the hand is also empty; if one grasps with the mind, the nature of the mind is also empty. The person and the Dharma are together as one, just as one cannot grasp suchness, and emptiness cannot grasp emptiness. This is the learner's non-grasping, so it is said to be non-attainment. Furthermore, when a single thought arises, there are two kinds of awareness. One is for those who have a mind, observing that when a single thought arises, the subsequent thought does not continue, so it does not become a fault. Therefore, it is said in the Chan school: 'Do not fear the arising of thoughts, only fear the slowness of awareness.' It is also said: 'A fleeting thought is a disease, non-continuation is the medicine.' Because the arising of the mind is the time when sin arises. Therefore, for beginners in practice, controlling thoughts is the first priority, which is the gradual step into the path. As the 'Essential Collection of Sutras' says: 'Gathering the mind in one place is a forest of merit; scattering thoughts for a moment is called a rākṣasa (demon) of afflictions.' Therefore, the disciple of Dharma Master Tanguang could subdue fierce tigers before his knees, and the ascetic with the coiled hair could sever poisonous dragons before his eyes. How could it be in vain?
。宿巢禽于頂上。乃至森羅不能自觸。要須因倚諸根內想感發。何以知然。今有心感於內。事發于外。或緣于外。起染于內。故知內外相資。表裡遞用。君臣心識。不可備舍。故經云。心王若正。則六臣不邪。識意惛沈則其主不明。今悔六臣。當各慚愧制御六根。不令馳散也。法句經心意品云。昔佛在世時。有一道人。在河邊樹下學道。十二年中。貪想不除。走心散意。但念六慾目色耳聲。鼻香口味。身受心法。身靜意游。曾無寧息。十二年中。不能得道。佛知可度。化作沙門。往至其所。樹下共宿。須臾月明。有龜從河中出。來至樹下。復有水狗饑行求食。與龜相逢。便欲啖龜。龜縮其頭尾。及其四腳。藏於甲中。不能得啖。水狗小遠。復出頭足。行步如故。不能奈何。遂便得脫。於是道人。問化沙門。此龜有護命之鎧。水狗不能得其便。化沙門答言。吾念世人。不如此龜。不知無常。放恣六情。外魔得便。形壞神去。生死無端。輪轉五道。苦惱百千。皆意所造。宜自勉勵求滅度安。於是化沙門即說偈言。藏六如龜。防意如城。慧與魔戰。勝則無患。是以意地若息。則六趣俱閑。一切境魔不能為便。如龜藏六。善護其命。起信論云。若后念覺知前念。此雖名覺。猶為不覺。故約有心說。以是初行凡夫故。二約無心者
【現代漢語翻譯】 現代漢語譯本 棲息在樹頂上的鳥雀，乃至繁茂的樹木枝條都無法自行觸及。一定要依靠諸根（眼、耳、鼻、舌、身、意）和內在的思慮感發才能做到。為什麼這麼說呢？因為現在有心念在內感應，事情就從外發生；或者緣于外境，在內心產生染著。所以說內外互相資助，表裡交替作用，君主（心王）和臣子（心識）的關係，不可全部捨棄。所以經中說：『心王如果端正，那麼六臣（六根）就不會邪惡；識意如果昏沉，那麼它的主人（心王）就不明智。』現在要懺悔六臣，應當各自慚愧，控制六根，不讓它們放縱散亂。 《法句經·心意品》中說，過去佛陀在世時，有一位道人在河邊的樹下修道，十二年中，貪慾的念頭不能去除，心念散亂，總是想著六慾（色、聲、香、味、觸、法）：眼睛貪戀美色，耳朵貪戀美聲，鼻子貪戀香氣，舌頭貪戀美味，身體貪戀舒適的觸感，心意貪戀各種法。身體雖然安靜，心意卻在遊蕩，從來沒有片刻的安寧。十二年中，不能得道。佛陀知道他可以被度化，就化作一位沙門（出家修道的人），來到他所在的地方，在樹下一起住宿。一會兒月亮出來了，有一隻烏龜從河中爬出來，來到樹下。又有一隻水狗飢餓地尋找食物，與烏龜相遇，就想吃烏龜。烏龜把它的頭、尾巴，以及四隻腳都縮到甲殼中，水狗無法吃到。水狗稍微走遠后，烏龜又伸出頭和腳，像原來一樣行走。水狗沒有辦法，烏龜最終得以脫身。於是道人問化作沙門的佛陀：『這隻烏龜有保護生命的鎧甲，水狗不能夠得逞。』化作沙門的佛陀回答說：『我認為世人，不如這隻烏龜。不知道世事無常，放縱六情（六根），外面的魔（煩惱）就有了可乘之機，形體壞滅，神識離去，生死沒有盡頭，在五道（地獄、餓鬼、畜生、人、天）中輪迴，痛苦煩惱千千萬萬，都是由心意所造。應當自己勉勵，尋求滅度（涅槃）的安樂。』於是化作沙門的佛陀就說了偈語：『藏六如龜，防意如城，慧與魔戰，勝則無患。』因此，意地如果止息，那麼六趣（六道）都清閑。一切境界之魔都不能得逞，就像烏龜藏起六根，善於保護自己的生命。《起信論》中說，如果后念覺知前念，這雖然名為覺，仍然是不覺。所以就約有心（有分別心）來說，因為這是初行凡夫的緣故。二、約無心者
【English Translation】 English version Birds nesting on the treetop, and even the dense branches of the trees cannot touch them by themselves. It is necessary to rely on the six roots (eye, ear, nose, tongue, body, and mind) and inner thoughts to be inspired. Why is this so? Because now there is a feeling in the heart that responds internally, and things happen externally; or due to external circumstances, defilements arise in the heart. Therefore, it is known that the internal and external support each other, and the surface and the inside are used alternately. The relationship between the ruler (mind-king) and the ministers (mind-consciousness) cannot be completely abandoned. Therefore, the sutra says: 'If the mind-king is upright, then the six ministers (six roots) will not be evil; if the consciousness is confused, then its master (mind-king) will not be wise.' Now, repenting of the six ministers, each should be ashamed, control the six roots, and not let them run wild and scattered. The Dhammapada, Mind Chapter, says: 'In the past, when the Buddha was in the world, there was a Taoist practicing under a tree by the river. For twelve years, the thoughts of greed could not be removed, and the mind was scattered, always thinking about the six desires (form, sound, smell, taste, touch, and dharma): the eyes craving beautiful forms, the ears craving beautiful sounds, the nose craving fragrant smells, the tongue craving delicious tastes, the body craving comfortable sensations, and the mind craving various dharmas. Although the body was quiet, the mind was wandering, never having a moment of peace. For twelve years, he could not attain the Tao. The Buddha knew that he could be saved, so he transformed into a Shramana (a monk who has left home to practice) and came to where he was, lodging together under the tree. After a while, the moon came out, and a turtle crawled out of the river and came to the tree. Then a hungry water dog, seeking food, met the turtle and wanted to eat it. The turtle retracted its head, tail, and four feet into its shell, and the water dog could not eat it. After the water dog walked a little further away, the turtle stretched out its head and feet again, walking as before. The water dog could do nothing, and the turtle finally escaped. Then the Taoist asked the Buddha, who had transformed into a Shramana: 'This turtle has armor to protect its life, and the water dog cannot succeed.' The Buddha, who had transformed into a Shramana, replied: 'I think that people in the world are not as good as this turtle. They do not know impermanence, indulge the six senses (six roots), and the external demons (afflictions) have an opportunity to take advantage of them. The body is destroyed, the consciousness departs, and there is no end to birth and death, revolving in the five paths (hell, hungry ghosts, animals, humans, and gods), with thousands upon thousands of sufferings and afflictions, all created by the mind. One should encourage oneself to seek the peace of Nirvana (extinction).』 Then the Buddha, who had transformed into a Shramana, spoke the verse: 『Hide the six like a turtle, defend the mind like a city, fight the demons with wisdom, and there will be no worries if you win.』 Therefore, if the mind-ground is at rest, then the six realms (six paths) are all at ease. All the demons of the environment cannot take advantage, just like a turtle hiding its six roots, skillfully protecting its life. The Awakening of Faith in the Mahayana says, if the later thought is aware of the previous thought, although this is called awareness, it is still non-awareness. Therefore, it is spoken in terms of having a mind (discriminating mind), because this is the reason for the beginner ordinary person. Second, about having no mind
。知初起時即無初相。不待后念更滅。以正生一念之時。畢竟不可得故。如五十校計經云。菩薩問佛言。罪生覆滅。何以故。我了不見。佛問諸菩薩。汝曹心寧轉不。諸菩薩報佛言。我心轉生。設我心不轉生。亦不能與佛共語。佛問諸菩薩言。若心生時。寧還自覺心生不。諸菩薩言。我但識見因緣時。不覺初起生時。佛言。如汝所說。尚不能知心初生時。何能無罪。故知不察最初一念因成之假。寧免后念相續成事之過乎。以一切生死煩惱。皆因不覺故。若智為先導。咎何由生。又若了心外無法。則情想不生。不用加功。直入不思議地。如清涼鈔云。經明十地法體。心言路絕。釋不思議。謂言語道斷。心行處滅。據法望情。名不思議。以其法外本無情故。其義云何。情相之興。原由妄想。妄想故。便有相生。以依相故。復起心想。隨名取實。即是覺觀。依此覺觀。便起言說。依言說已。復起妄心想。取所說法。此即言語。以之為道。心以為行。於是相想熾然不息。今契法實。滅除妄想。相即不生。相不生故。立名心滅。名心滅故。名即不生。名不生故。覺觀不起。覺不起故。言說隨亡。言說亡故。不復依言取于所說。不取說故。言語道斷。心行處滅。心行滅故。名不思議。以法出情。心言不及。故不思議。是知妄想心亡
【現代漢語翻譯】 現代漢語譯本：要知道最初生起的時候就沒有最初的相狀。不需要等待後面的念頭來消滅它，因為在真正生起一個念頭的時候，畢竟是不可得的。如同《五十校計經》所說：菩薩問佛說：『罪業產生又消滅，是什麼原因呢？我完全沒有察覺。』佛問各位菩薩：『你們的心難道不流轉嗎？』各位菩薩回答佛說：『我的心在流轉生滅。如果我的心不流轉生滅，也就不能和佛對話了。』佛問各位菩薩說：『心生起的時候，難道還能自覺到心在生起嗎？』各位菩薩說：『我只是在認識到因緣的時候才能看見，不能察覺最初生起的時候。』佛說：『正如你們所說，尚且不能知道心最初生起的時候，怎麼能沒有罪業呢？』所以知道如果不考察最初一念因緣所成的虛假，怎麼能免除后念相續成事的過失呢？因為一切生死煩惱，都是因為不覺悟的緣故。如果智慧作為先導，罪過又從何而生呢？又如果了悟心外沒有法，那麼情慾和妄想就不會產生，不用再額外加功，可以直接進入不可思議的境界。如同清涼澄觀的《華嚴疏鈔》所說：經文闡明十地菩薩的法體，已經到了心和言語都無法到達的境地，解釋為不可思議。所謂『言語道斷，心行處滅』，是從法的角度來看待情慾，稱之為不可思議，因為在法之外本來就沒有情慾。其中的含義是什麼呢？情慾的產生，原本是由於虛妄的念想。因為有虛妄的念想，所以才會有相的產生。因為依賴於相，所以又生起心念和想法，隨著名相而執取為真實，這就是覺觀。依賴於這種覺觀，便會產生言說。依賴於言說之後，又生起虛妄的心念和想法，執取所說的法，這就是言語。把言語作為道路，把心念作為行為，於是相和想就熾盛而不停息。現在如果契合法的真實，滅除虛妄的念想，相就不會產生。相不產生，就立名為心滅。名心滅，名相就不產生。名相不產生，覺觀就不生起。覺觀不生起，言說就隨之消亡。言說消亡，就不再依賴言語來執取所說的法。不執取所說的法，言語的道路就斷絕了，心念行為的處所就滅除了。心念行為滅除，就稱為不可思議。因為法超出了情慾，心和言語都無法達到，所以是不可思議。由此可知，虛妄的念想之心消亡了。
【English Translation】 English version: Know that when the initial arising occurs, there is no initial characteristic. There is no need to wait for subsequent thoughts to extinguish it, because when a single thought truly arises, it is ultimately unattainable. As the 'Fifty Calculations Sutra' says: A Bodhisattva asked the Buddha: 'Why do sins arise and then perish? I do not perceive it at all.' The Buddha asked the Bodhisattvas: 'Do your minds not turn?' The Bodhisattvas replied to the Buddha: 'My mind turns and arises. If my mind did not turn and arise, I would not be able to speak with the Buddha.' The Buddha asked the Bodhisattvas: 'When a thought arises, do you consciously perceive the arising of the thought?' The Bodhisattvas said: 'I only recognize and see when conditions arise; I do not perceive the initial arising.' The Buddha said: 'As you say, you are not even able to know when the initial thought arises; how can you be without sin?' Therefore, know that if you do not examine the falsity of the initial thought arising from conditions, how can you avoid the fault of subsequent thoughts continuing to form events? Because all birth, death, and afflictions arise from non-awakening. If wisdom is the guide, how can fault arise? Furthermore, if you understand that there is no dharma outside the mind, then emotions and thoughts will not arise. Without needing to add effort, you can directly enter the realm of the inconceivable. As Qingliang's commentary says: The sutra clarifies the dharma body of the ten grounds (ten stages of Bodhisattva development), where the path of mind and speech is cut off, explained as inconceivable. 'The path of speech is cut off, the place of mental activity is extinguished' means that from the perspective of dharma, emotions are viewed as inconceivable because there are originally no emotions outside of dharma. What is the meaning of this? The arising of emotions originates from deluded thoughts. Because of deluded thoughts, characteristics arise. Because of reliance on characteristics, thoughts and ideas arise again, grasping names as reality, which is conceptualization. Relying on this conceptualization, speech arises. After relying on speech, deluded thoughts arise again, grasping the dharma that is spoken. This is speech. Taking it as a path and the mind as action, the characteristics and thoughts become intense and unceasing. Now, if one aligns with the reality of dharma and eliminates deluded thoughts, characteristics will not arise. Because characteristics do not arise, it is established as the extinction of mind. Because the mind is extinguished, names do not arise. Because names do not arise, conceptualization does not arise. Because conceptualization does not arise, speech vanishes accordingly. Because speech vanishes, one no longer relies on speech to grasp what is spoken. Because one does not grasp what is spoken, the path of speech is cut off, and the place of mental activity is extinguished. Because mental activity is extinguished, it is called inconceivable. Because dharma transcends emotions, and mind and speech cannot reach it, it is inconceivable. From this, it is known that the mind of deluded thoughts vanishes.
。境界緣滅。如灸病得穴。永斷病原。可謂覺寶之良醫矣。
問。諸法所生。唯心所現者。若從心現。即自性癡。若執緣。生即他性癡。若心緣和合而生。即共性癡。若非心非緣而生。即無因癡。如何通明免墮四執。
答。若論四性實智。于自相門中。俱不可說。若以四悉檀智。于共相門中。亦可得說。如止觀。
問。心起必托緣。為心具三千法。為緣具。為共具。為離具。若心具者。心起不用緣。若緣具者。緣具不關心。若共具者。未共各無。共時安有。若離具者。既離心離緣。那忽心具。四句尚不可得。云何具三千法耶。
答。地人云。一切解惑真妄。依持法性。法性持真妄。真妄依法性也。攝大乘論云。法性不為惑所染。不為真所凈。故法性非依持。言依持者。阿賴耶是也。無沒無明。盛持一切種子。若從地師。則心具一切法。若從攝師。則緣具一切法。此兩師各據一邊。若法性生一切法者。法性非心非緣。非心故。而心。生一切法者。非緣故。亦應緣生一切法。何得獨言法性是真妄依持耶。若言法性非依持。賴耶是依持。離法性外。別有賴耶依持。則不關法性。若法性不離賴耶。賴耶依持。即是法性依持。何得獨言賴耶是依持。又違經。經言。非內非外。亦非中間。亦不常自有。又
【現代漢語翻譯】 現代漢語譯本：境界的生滅，就像艾灸治病找準穴位，永遠斷絕病根。這可以稱得上是覺悟之寶的良醫啊。
問：諸法所生，唯心所現。如果說是從心顯現，那就是自性愚癡；如果執著于因緣而生，那就是他性愚癡；如果說是心和因緣和合而生，那就是共性愚癡；如果說不是心也不是因緣而生，那就是無因愚癡。如何才能通達明白，免於墮入這四種執著呢？
答：如果從四性實智的角度來說，在自相門中，都是不可說的。如果用四悉檀智，在共相門中，也可以說。就像止觀所說的那樣。
問：心的生起必定依託于因緣，那麼是心具足三千法，還是因緣具足？是共同具足，還是分離具足？如果說是心具足，那麼心生起就不需要因緣；如果說是因緣具足，那麼因緣具足就不關心的事；如果說是共同具足，那麼在未共同的時候各自都沒有，共同的時候又怎麼會有呢？如果說是分離具足，既然離開了心和因緣，又怎麼會是心具足呢？這四句都不可得，又怎麼能說具足三千法呢？
答：地論師說，一切解惑的真和妄，都依持於法性。法性持真和妄，真和妄依法性。攝大乘論說，法性不被迷惑所污染，也不被真所凈化，所以法性不是依持。所說的依持，是指阿賴耶識（Ālaya-vijñāna，含藏識）是依持。阿賴耶識沒有沒盡的無明，盛大地持有一切種子。如果按照地論師的觀點，那麼是心具足一切法。如果按照攝論師的觀點，那麼是因緣具足一切法。這兩位論師各自執著於一邊。如果說法性生一切法，那麼法性既不是心也不是因緣。因為不是心，所以心生一切法；因為不是因緣，所以也應該因緣生一切法。怎麼能單獨說只有法性是真妄的依持呢？如果說法性不是依持，阿賴耶識是依持，離開了法性之外，另外有一個阿賴耶識作為依持，那麼就不關法性的事了。如果法性不離開阿賴耶識，阿賴耶識的依持，就是法性的依持。怎麼能單獨說阿賴耶識是依持呢？又違背了經文。經文說，非內非外，亦非中間，也不常自有。又
【English Translation】 English version: The cessation of realms is like applying moxibustion to the correct acupoint to cure an illness, permanently cutting off the root of the disease. This can be called a good doctor of the treasure of enlightenment.
Question: All phenomena arise from the mind alone. If they arise from the mind, it is self-nature ignorance. If one clings to conditions for their arising, it is other-nature ignorance. If they arise from the combination of mind and conditions, it is co-nature ignorance. If they arise from neither mind nor conditions, it is causeless ignorance. How can one achieve thorough understanding and avoid falling into these four attachments?
Answer: If we discuss the four natures from the perspective of true wisdom, they are all unspeakable within the self-aspect door. If we use the four Siddhantas (Siddhānta, 四悉檀) wisdom, they can be spoken of within the common-aspect door, as in the 'Śamatha-vipassanā' (止觀, Zhǐ Guān, Calm Abiding and Insight).
Question: The arising of the mind must rely on conditions. Does the mind possess the three thousand dharmas (三千法, Sānqiān Fǎ) , or do the conditions possess them? Do they possess them jointly, or separately? If the mind possesses them, then the mind's arising does not need conditions. If the conditions possess them, then the conditions possessing them is unrelated to the mind. If they possess them jointly, then before the joint possession, each lacks them; how can they exist at the time of joint possession? If they possess them separately, since they are separate from the mind and conditions, how can it be the mind that possesses them? These four statements are unattainable; how can one say that they possess the three thousand dharmas?
Answer: The 'Treatise on the Ten Stages of the Bodhisattva Path' (地論, Dìlùn) says that all true and false understandings that resolve delusion rely on the Dharma-nature (法性, Fǎxìng). The Dharma-nature supports the true and false, and the true and false rely on the Dharma-nature. The 'Mahāyānasaṃgraha' (攝大乘論, Shè Dàchéng Lùn, Compendium of the Mahayana) says that the Dharma-nature is not defiled by delusion, nor purified by truth, so the Dharma-nature is not a support. What is meant by support is the Ālaya-vijñāna (阿賴耶識, Ālāyéshì, storehouse consciousness), which has inexhaustible ignorance and greatly holds all seeds. If we follow the 'Treatise on the Ten Stages of the Bodhisattva Path', then the mind possesses all dharmas. If we follow the 'Mahāyānasaṃgraha', then the conditions possess all dharmas. These two teachers each cling to one side. If the Dharma-nature gives rise to all dharmas, then the Dharma-nature is neither mind nor conditions. Because it is not the mind, the mind gives rise to all dharmas; because it is not conditions, conditions should also give rise to all dharmas. How can one say only that the Dharma-nature is the support of the true and false? If one says that the Dharma-nature is not the support, and the Ālaya-vijñāna is the support, then apart from the Dharma-nature, there is another Ālaya-vijñāna as the support, which is unrelated to the Dharma-nature. If the Dharma-nature is not separate from the Ālaya-vijñāna, and the Ālaya-vijñāna's support is the Dharma-nature's support, how can one say only that the Ālaya-vijñāna is the support? This also contradicts the sutras. The sutras say, 'Neither inside nor outside, nor in between, nor constantly self-existent.' Moreover,
違龍樹。龍樹云。諸法不自生。亦不從他生。不共不無因。更就譬檢。為當依心故有夢。依眠故有夢。眠法合心故有夢。離心離眠故有夢。若依心有夢者。不眠應有夢。若依眠有夢者。死人如眠應有夢。若眠心兩合而有夢者。眠人那有不夢時。又眠心各有夢。合可有夢。各既無夢。合不應有。若離心離眠而有夢者。虛空離二。應常有夢。四句求夢尚不得。云何于眠夢見一切事。心喻法性。夢喻賴耶。云何偏據法性賴耶。生一切法。當知四句求心不可得。求三千法亦不可得。既橫從四句生三千法不可得者。應從一念心滅生三千法耶。心滅尚不能生一法。云何能生三千法耶。若從心亦滅亦不滅生三千法者。亦滅亦不滅。其性相違。猶如水火。二俱不立。云何能生三千法耶。若謂心非滅非不滅生三千法者。非滅非不滅。非能非所。云何能生三千法耶。亦縱亦橫求三千法亦不可得。非縱非橫求三千法亦不可得。言語道斷。心行處滅。故名不可思議境。大涅槃經云。生生不可說。生不生不可說。不生生不可說。不生不生不可說。即此義也。當知第一義中一法不可得。況三千法。世諦中。一心尚具無量法。況三千耶。如佛告德女。無明內有不。不也。外有不。不也。內外有不。不也。非內非外有不。不也。佛言。如是而有。大涅槃
【現代漢語翻譯】 現代漢語譯本 違背龍樹（Nagarjuna，印度佛教哲學家，中觀學派創始人）的觀點。龍樹說：『諸法不是自己產生，也不是從其他事物產生，不是共同產生，也不是沒有原因地產生。』現在進一步用比喻來檢驗。是依靠心才會有夢，還是依靠睡眠才會有夢，是睡眠和心結合才會有夢，還是離開心和睡眠才會有夢？如果依靠心才會有夢，那麼不睡覺的時候應該有夢。如果依靠睡眠才會有夢，那麼死去的人像睡眠一樣，應該有夢。如果睡眠和心兩者結合才會有夢，那麼睡覺的人怎麼會有不做夢的時候？而且睡眠和心各自沒有夢，結合起來才可能有夢。各自既然沒有夢，結合起來不應該有夢。如果離開心和睡眠才會有夢，那麼虛空離開了兩者，應該常常有夢。用這四種情況來尋求夢都找不到，怎麼能在睡眠中夢見一切事物？心比喻法性（Dharmata，諸法的真實本性），夢比喻阿賴耶識（Alaya-vijnana，佛教唯識宗所說的第八識，又稱藏識）。為什麼偏要根據法性和阿賴耶識，產生一切法？應當知道用這四種情況來尋求心是找不到的，尋求三千法也是找不到的。既然橫向地從這四種情況產生三千法是找不到的，那麼應該從一念心的滅產生三千法嗎？心滅了尚且不能產生一法，怎麼能產生三千法呢？如果從心亦滅亦不滅的狀態產生三千法，那麼亦滅亦不滅，其性質相互矛盾，猶如水火，兩者都不能成立，怎麼能產生三千法呢？如果說心非滅非不滅的狀態產生三千法，那麼非滅非不滅，既不是能，也不是所，怎麼能產生三千法呢？無論是縱向還是橫向地尋求三千法都是找不到的，非縱向非橫向地尋求三千法也是找不到的。言語的道路斷絕，心的活動之處消滅，所以叫做不可思議的境界。《大涅槃經》（Mahaparinirvana Sutra）說：『生生不可說，生不生不可說，不生生不可說，不生不生不可說。』就是這個意思。應當知道在第一義諦（Paramartha-satya，佛教所說的真諦，勝義諦）中，一法都不可得，何況三千法。在世俗諦（Samvriti-satya，佛教所說的俗諦，世俗諦）中，一心尚且具有無量法，何況三千法呢？如佛告訴德女：『無明（Avidya，佛教指的對事物真相的迷惑）在內有嗎？』回答：『沒有。』『在外有嗎？』回答：『沒有。』『在內外有嗎？』回答：『沒有。』『在非內非外有嗎？』回答：『沒有。』佛說：『就是這樣而有。』《大涅槃經》
【English Translation】 English version Refuting Nagarjuna (Nagarjuna, Indian Buddhist philosopher, founder of the Madhyamaka school). Nagarjuna said: 'All dharmas are not self-produced, nor are they produced from others, not jointly produced, nor without a cause.' Now, let's further examine it with a metaphor. Is it because of the mind that there are dreams, or because of sleep that there are dreams, is it because sleep and mind combine that there are dreams, or is it because dreams are separate from mind and sleep? If dreams are dependent on the mind, then there should be dreams when not sleeping. If dreams are dependent on sleep, then the dead, like those who are sleeping, should have dreams. If dreams arise from the combination of sleep and mind, then how could a sleeping person not have dreams? Moreover, sleep and mind each do not have dreams; only in combination can there be dreams. Since each has no dream, the combination should not produce dreams. If dreams are separate from mind and sleep, then emptiness, being separate from both, should always have dreams. Seeking dreams through these four possibilities is still not possible. How can one dream of all things in sleep? The mind is likened to Dharmata (Dharmata, the true nature of all dharmas), and dreams are likened to Alaya-vijnana (Alaya-vijnana, the eighth consciousness in Buddhist Yogacara, also known as the storehouse consciousness). Why insist on relying on Dharmata and Alaya-vijnana to produce all dharmas? It should be known that seeking the mind through these four possibilities is unattainable, and seeking the three thousand dharmas is also unattainable. Since producing the three thousand dharmas horizontally from these four possibilities is unattainable, should the three thousand dharmas arise from the cessation of a single thought of mind? The cessation of the mind cannot even produce one dharma; how can it produce three thousand dharmas? If the three thousand dharmas arise from the state of the mind being both ceasing and not ceasing, then being both ceasing and not ceasing is contradictory in nature, like water and fire, neither of which can be established. How can it produce three thousand dharmas? If it is said that the three thousand dharmas arise from the state of the mind being neither ceasing nor not ceasing, then being neither ceasing nor not ceasing is neither the agent nor the object. How can it produce three thousand dharmas? Seeking the three thousand dharmas either vertically or horizontally is unattainable, and seeking the three thousand dharmas neither vertically nor horizontally is also unattainable. The path of language is cut off, and the place of mental activity is extinguished, hence it is called an inconceivable realm. The Mahaparinirvana Sutra (Mahaparinirvana Sutra) says: 'Birth from birth is unspeakable, birth from non-birth is unspeakable, non-birth from birth is unspeakable, non-birth from non-birth is unspeakable.' This is the meaning. It should be known that in the Paramartha-satya (Paramartha-satya, the ultimate truth in Buddhism), not even one dharma is attainable, let alone three thousand dharmas. In the Samvriti-satya (Samvriti-satya, the conventional truth in Buddhism), a single mind possesses countless dharmas, let alone three thousand dharmas? As the Buddha told the virtuous woman: 'Is ignorance (Avidya, Buddhist term for delusion about the true nature of things) within?' She replied, 'No.' 'Is it without?' She replied, 'No.' 'Is it within and without?' She replied, 'No.' 'Is it neither within nor without?' She replied, 'No.' The Buddha said, 'It exists just like that.' Mahaparinirvana Sutra.
經云。有因緣故。亦可得說。謂四悉檀因緣也。雖四句冥寂。慈悲憐愍。于無名相中。假名相說。或作世界說心具一切法。聞者歡喜。如言三界無別法。唯是一心造。即其文也。或說緣生一切法。聞者歡喜。如言五欲。令人墮惡道。善知識者。是大因緣。所謂化導令得見佛。即其文也。或言因緣共生一切法。聞者歡喜。如偈言。水銀和真金。能涂諸色像。功德和法身。應現處處往。即其文也。或言離生一切法。聞者歡喜。如言十二因緣非佛作。非天人修羅作。性自爾。即其文也。此四句即世界悉檀。說。心生三千一切法。云何為人悉檀。如言佛法如海。唯信能入。信則道原功德母。一切善法由之生。汝但發三菩提心。是則出家。禁戒具足。聞者生信。即其文也。或說緣生一切法。如言若不值佛。當於無量劫墮地獄苦。以見佛故。得無根信。如從伊蘭出生栴檀。聞者生信。即其文也。或說合生一切法。如言心水澄清。珠相自現。慈善根力。見如此事。聞者生信。即其文也。或說離生一切法。如言非內觀。得是智慧。乃至非內外觀。得是智慧。若有住著。先尼梵志。小信尚不可得。況舍邪入正。聞者生信。即其文也。是為為人悉檀四句。說心生三千一切法也。云何對治悉檀。說心治一切法。如言得一心者。萬邪滅矣。即其
文也。或說緣治一切惡。如說得聞無上大慧。明。心定如地。不可動。即其文也。或說因緣和合治一切惡。如言一分從思生。一分從師得。即其文也。或說離治一切惡。我坐道場時。不得一法。實空拳誑小兒。誘度於一切。即其文也。是為對治悉檀。心破一切惡。云何第一義悉檀。心得見理。如言心開意解。豁然得道。或說緣能見理。如言須臾聞之。即得究竟三菩提。或說因緣和合得道。駛馬見鞭影。即得正路。或說離能見理。如言無所得。即是得。已是得無所得。是名第一義四句見理。何況心生三千法耶。佛旨盡凈。不在因緣共離。即世諦。是第一義諦也。又四句俱皆可說。說因亦是。緣亦是。共亦是。離亦是。若為盲人。說乳若貝。若粖。若雪。若鵠。盲聞諸說。即得解。乳即世諦。是第一義諦。當知終日說。終日不說。終日不說。終日說。終日雙遮。終日雙照。即破即立。即立即破。經論皆爾。天親龍樹。內鑒冷然。外適時宜。各權所據。而人師偏解。學者局執。遂興矢石。各保一邊。大乖聖道也。若得此意。俱不可說。俱可說。若隨便宜者。應言無明法。法性。生一切法。如眠法。法心。則有一切夢事。心與緣合。則三種世間。三千相性。皆從心起。一性雖少而不無。無明雖多而不有。何者。指一為多。多非
【現代漢語翻譯】 現代漢語譯本 文也（這是指經文的表面意思）。或者說，通過某種方法可以對治一切惡。例如，說得到聽聞無上大智慧，心像大地一樣堅定，不可動搖，這就是經文的表面意思。或者說，因緣和合可以對治一切惡。例如，說一分智慧從思考中產生，一分從老師那裡獲得，這也是經文的表面意思。或者說，脫離一切（執著）可以對治一切惡。例如，我說當我坐在菩提道場時，沒有得到任何一個法，就像用空拳頭哄騙小孩，以此來引導他們。這就是對治悉檀（四悉檀之一，指用對治法門來破除煩惱）。心能破除一切惡。 什麼是第一義悉檀（四悉檀之一，指從究竟真理的角度來闡述佛法）？心能夠領悟真理。例如，說心開意解，豁然開悟。或者說，因緣能夠幫助領悟真理。例如，說須臾之間聽聞佛法，就能最終獲得三菩提（三種覺悟）。或者說，因緣和合能夠得道。就像駿馬看到鞭子的影子，就能找到正確的道路。或者說，脫離一切（執著）能夠領悟真理。例如，說無所得，就是得到。已經得到了無所得，這就是用第一義的四句（有、無、亦有亦無、非有非無）來領悟真理。何況心能生出三千法呢？佛的旨意是完全清凈的，不在因緣或者脫離因緣之中，這就是世俗諦（相對於真諦的世俗認知），也是第一義諦（究竟真理）。 而且，這四句都可以說。說因也是，說緣也是，說共同也是，說脫離也是。如果為盲人描述乳，無論是貝殼，還是細末，還是雪，還是白鵠，盲人聽了這些描述，就能理解乳是什麼。乳就是世俗諦，也是第一義諦。應當知道，終日說，也等於終日不說；終日不說，也等於終日說；終日雙重遮止（對有和無都否定），也等於終日雙重照耀（對有和無都肯定）。即破即立，即立即破，經論都是這樣。天親（Vasubandhu）和龍樹（Nagarjuna），內心明鑑，外在適應時宜，各自根據自己的立場來權宜說法。但是人師片面理解，學者區域性執著，於是互相攻擊，各自堅持一邊，這大大違背了聖人的教導。 如果理解了這個意思，那麼一切都不可說，一切又都可以說。如果隨順方便，應該說無明（ignorance）和法性（dharmata）產生一切法。就像睡眠和心，就會有一切夢境。心與緣結合，就會有三種世間（欲界、色界、無色界），三千種相和性，都從心中產生。一性雖然少，但並非沒有；無明雖然多，但並非真實存在。為什麼呢？因為指一為多，多並非真實。
【English Translation】 English version These are the literal interpretations of the scriptures. Alternatively, it is said that a certain method can cure all evils. For example, it is said that obtaining and hearing the supreme wisdom, the mind is as firm as the earth, immovable, which is the literal meaning of the scriptures. Alternatively, it is said that the combination of causes and conditions can cure all evils. For example, it is said that one part of wisdom comes from thinking, and one part comes from the teacher, which is also the literal meaning of the scriptures. Alternatively, it is said that detachment (from all attachments) can cure all evils. For example, I said that when I sat in the Bodhi (awakening) field, I did not obtain any dharma (teachings), just like deceiving a child with an empty fist, in order to guide them. This is Pratipaksha-siddhanta (one of the four Siddhantas, referring to using counteractive methods to break through afflictions). The mind can break through all evils. What is Paramartha-siddhanta (one of the four Siddhantas, referring to explaining the Dharma from the perspective of ultimate truth)? The mind can comprehend the truth. For example, it is said that the mind opens and the understanding dawns, and one suddenly becomes enlightened. Alternatively, it is said that conditions can help to comprehend the truth. For example, it is said that hearing the Dharma in an instant can ultimately obtain the three Bodhis (three kinds of enlightenment). Alternatively, it is said that the combination of causes and conditions can attain the path. Just like a swift horse seeing the shadow of the whip, it can find the right path. Alternatively, it is said that detachment (from all attachments) can comprehend the truth. For example, it is said that non-attainment is attainment. Having already attained non-attainment, this is using the four phrases of the first meaning (existence, non-existence, both existence and non-existence, neither existence nor non-existence) to comprehend the truth. Moreover, how can the mind produce three thousand dharmas? The Buddha's intention is completely pure, not in causes and conditions or detachment from causes and conditions, this is Samvriti-satya (conventional truth, the worldly perception relative to the true truth), and it is also Paramartha-satya (ultimate truth). Moreover, all four phrases can be said. Saying cause is also, saying condition is also, saying common is also, saying detachment is also. If describing milk to a blind person, whether it is a shell, or fine powder, or snow, or a white swan, the blind person can understand what milk is after hearing these descriptions. Milk is Samvriti-satya, and it is also Paramartha-satya. It should be known that saying all day is the same as not saying all day; not saying all day is the same as saying all day; double negation all day (negating both existence and non-existence) is the same as double affirmation all day (affirming both existence and non-existence). Breaking and establishing are simultaneous, establishing and breaking are simultaneous, the scriptures and treatises are all like this. Vasubandhu (Tianqin) and Nagarjuna (Longshu), with clear inner understanding, adapt to the times externally, each expediently speaking according to their own position. However, human teachers understand one-sidedly, and scholars cling to parts, so they attack each other and each insist on one side, which greatly violates the teachings of the saints. If this meaning is understood, then everything cannot be said, and everything can be said. If following convenience, it should be said that ignorance (avidya) and dharmata (the nature of reality) produce all dharmas. Just like sleep and mind, there will be all dream states. When the mind combines with conditions, there will be three realms (the desire realm, the form realm, the formless realm), and three thousand appearances and natures, all arising from the mind. Although one nature is small, it is not non-existent; although ignorance is much, it is not truly existent. Why? Because pointing to one as many, many is not real.
多。指多為一一非少。故名此心為不思議境也。若解一心一切心。一切心一心。非一非一切。乃至遍歷一切。皆是不可思議境。已上依臺教所說。今依華嚴無礙法界自性緣起。說不思議境界者。如華嚴入法界品中。善財童子。于毗盧遮那莊嚴藏大樓閣前。五體投地。暫時斂念。思惟觀察。以深信解大願力故。入遍一切處智慧身平等門。普現其身。在於一切如來前。一切菩薩前。一切善知識前。一切如來塔廟前。一切如來形像前。一切諸佛諸菩薩住處前。一切法寶前。一切聲聞辟支佛。及其塔廟前。一切聖眾福田前。一切父母尊者前。一切十方眾生前。皆如上說。尊重禮讚盡未來際無有休息。等虛空。無邊量故。等法界。無障礙故。等實際。遍一切故。等如來。無分別故。猶如影。隨智現故。猶如夢。從思起故。猶如像。示一切故。猶如響。緣所發故。無有生。遞興謝故。無有性。隨緣轉故。又決定知一切諸報。皆從業起。一切諸果。皆從因起。一切諸業。皆從習起。一切佛興。皆從信起。一切化現諸供養事。皆悉從於決定解起。一切化佛。從敬心起。一切佛法。從善根起。一切化身。從方便起。一切佛事。從大愿起。一切菩薩所修諸行。從迴向起。一切法界廣大莊嚴。從一切智境界而起。離於斷見。知迴向故。離於常
見。知無生故。離無因見。知正因故。離顛倒見。知如實理故。離自在見。知不由他故。離自他見。知從緣起故。離邊執見。知法界無邊故。離往來見。知如影像故。離有無見。知不生滅故。離一切法見。知空無生故。知不自在故。知願力出生故。離一切相見。入無相際故。知一切法如種生芽故。如印生文故。知質如像故。知聲如響故。知境如夢故。知業如幻故。了世心現故。了果因起故。了報業集故。了知一切諸功德法。皆從菩薩善巧方便所流出故。善財童子。入如是智。端心潔念。于樓觀前。舉體投地慇勤頂禮。不思議善根。流注身心。清涼悅澤。從地而起。一心瞻仰。目不暫舍。合掌圍繞經無量匝。作是念言。此大樓閣。是解空無相無愿者之所住處。是於一切法無分別者之所住處。是了法界無差別者之所住處。是知一切眾生不可得者之所住處。是知一切法無生者之所住處。是不著一切世間者之所住處。是不著一切窟宅者之所住處。是不樂一切聚落者之所住處。是不依一切境界者之所住處。是離一切想者之所住處。是知一切法無自性者之所住處。是斷一切分別業者之所住處。是離一切想心意識者之所住處。是不入不出一切道者之所住處。是入一切甚深般若波羅蜜者之所住處。是能以方便住普門法界者之所住處。是
【現代漢語翻譯】 現代漢語譯本 見，因爲了知無生，所以遠離無因的見解。 因爲了知正因，所以遠離顛倒的見解。 因爲了知如實的道理，所以遠離自在的見解。 因爲了知不由他，所以遠離自他的見解。 因爲了知從因緣生起，所以遠離邊執的見解。 因爲了知法界無邊，所以遠離往來的見解。 因爲了知如影像，所以遠離有無的見解。 因爲了知不生滅，所以遠離一切法的見解。 因爲了知空無生，所以了知不自在。 因爲了知願力出生，所以遠離一切相的見解，進入無相的邊際。 因爲了知一切法如種子生出嫩芽，如印章產生文字，所以了知本質如影像，了知聲音如迴響，了知境界如夢境，了知行業如幻術。 明瞭世間是心識的顯現，明瞭果報由因緣生起，明瞭報應由業力聚集，明瞭所有功德之法，都從菩薩的善巧方便中流出。 善財童子，進入這樣的智慧，端正身心，保持清凈的念頭，在樓觀前，全身投地，慇勤地頂禮，不可思議的善根，流注于身心，清涼而喜悅，從地上起來，一心瞻仰，眼睛不曾離開片刻，合掌圍繞著樓觀，經過無量圈。 他這樣想：『這座大樓閣，是那些瞭解空、無相、無愿的人所居住的地方，是對於一切法沒有分別的人所居住的地方，是了解法界沒有差別的人所居住的地方，是知道一切眾生不可得的人所居住的地方，是知道一切法無生的人所居住的地方，是不執著一切世間的人所居住的地方，是不執著一切窟宅的人所居住的地方，是不喜歡一切聚落的人所居住的地方，是不依賴一切境界的人所居住的地方，是遠離一切妄想的人所居住的地方，是知道一切法無自性的人所居住的地方，是斷除一切分別業的人所居住的地方，是遠離一切想、心、意識的人所居住的地方，是不入不出一切道的人所居住的地方，是進入一切甚深般若波羅蜜（Prajnaparamita，智慧到彼岸）的人所居住的地方，是能夠以方便安住于普門法界的人所居住的地方。』
【English Translation】 English version Seeing, because of knowing no-birth, one departs from the view of no cause. Because of knowing the right cause, one departs from the inverted view. Because of knowing the true principle, one departs from the view of self-existence. Because of knowing it is not from others, one departs from the view of self and others. Because of knowing arising from conditions, one departs from the view of clinging to extremes. Because of knowing the Dharma Realm is boundless, one departs from the view of coming and going. Because of knowing it is like an image, one departs from the view of existence and non-existence. Because of knowing no birth and no death, one departs from the view of all dharmas. Because of knowing emptiness and no-birth, one knows no self-existence. Because of knowing arising from the power of vows, one departs from the view of all characteristics, entering the boundary of no characteristics. Because of knowing all dharmas are like sprouts growing from seeds, like writing produced by a seal, one knows substance is like an image, sound is like an echo, realms are like dreams, and karma is like illusion. Understanding the world is a manifestation of mind, understanding results arise from causes, understanding retribution is the accumulation of karma, understanding all meritorious dharmas flow from the skillful means of Bodhisattvas. Sudhana (善財童子), entering such wisdom, with upright mind and pure thoughts, in front of the tower, prostrates his whole body on the ground with earnest reverence. Inconceivable roots of goodness flow into his body and mind, cool and joyful. Rising from the ground, he gazes with undivided attention, his eyes not leaving for a moment, and circumambulates the tower countless times with palms joined. He thinks thus: 'This great tower is the dwelling place of those who understand emptiness, no-characteristics, and no-desire; the dwelling place of those who have no discrimination towards all dharmas; the dwelling place of those who understand the Dharma Realm has no difference; the dwelling place of those who know all sentient beings are unattainable; the dwelling place of those who know all dharmas are unproduced; the dwelling place of those who are not attached to all worlds; the dwelling place of those who are not attached to all caves and dwellings; the dwelling place of those who do not delight in all villages; the dwelling place of those who do not rely on all realms; the dwelling place of those who are apart from all thoughts; the dwelling place of those who know all dharmas have no self-nature; the dwelling place of those who cut off all discriminating karma; the dwelling place of those who are apart from all thought, mind, and consciousness; the dwelling place of those who neither enter nor exit all paths; the dwelling place of those who enter all profound Prajnaparamita (般若波羅蜜, Perfection of Wisdom); the dwelling place of those who can abide in the universal Dharma Realm with skillful means.'
息滅一切煩惱火者之所住處。是以增上慧。除斷一切見愛慢者之所住處。是出生一切諸禪解脫三昧通明。而遊戲者之所住處。是觀察一切菩薩三昧境界者之所住處。是安住一切如來所者之所住處。是以一劫入一切劫。以一切劫入一劫。而不壞其相者之所住處。是以一剎入一切剎。以一切剎入一剎。而不壞其相者之所住處。是以一法入一切法。以一切法入一法。而不壞其相者之所住處。是以一眾生入一切眾生。以一切眾生入一眾生。而不壞其相者之所住處。是以一佛入一切佛。以一切佛入一佛。而不壞其相者之所住處。是於一念中。而知一切三世者之所住處。是於一念中。往詣一切國土者之所住處。乃至爾時善財童子。恭敬右繞彌勒菩薩摩訶薩已。而白之言。唯愿大聖。開樓閣門。令我得入。時彌勒菩薩。前詣樓閣。彈指出聲。其門即開。命善財入。善財心喜。入已還閉。見其樓閣廣博無量。同於虛空。乃至自見其身。遍在一切諸樓閣中。具見種種不可思議自在境界。彌勒三生行菩薩行。八相成道之事。爾時彌勒菩薩摩訶薩。即攝神力。入樓閣中彈指作聲。告善財言。善男子。起。法性如是。此是菩薩知諸法智因緣聚集。所現之相。如是自性。如幻如夢如影如像。悉不成就。乃至譬如幻師。作諸幻事。無所從來。無所至
【現代漢語翻譯】 現代漢語譯本：是息滅一切煩惱之火的人所居住的地方。因此增長智慧。是斷除一切見解、愛慾和傲慢的人所居住的地方。是出生一切禪定、解脫、三昧和神通光明，並且遊戲自在的人所居住的地方。是觀察一切菩薩三昧境界的人所居住的地方。是安住一切如來所行之處的人所居住的地方。因此，能以一劫進入一切劫，以一切劫進入一劫，而不破壞其本相的人所居住的地方。因此，能以一剎（kshetra，佛土）進入一切剎，以一切剎進入一剎，而不破壞其本相的人所居住的地方。因此，能以一法進入一切法，以一切法進入一法，而不破壞其本相的人所居住的地方。因此，能以一眾生進入一切眾生，以一切眾生進入一眾生，而不破壞其本相的人所居住的地方。因此，能以一佛進入一切佛，以一切佛進入一佛，而不破壞其本相的人所居住的地方。是在一念之中，而知曉一切過去、現在、未來三世的人所居住的地方。是在一念之中，前往一切國土的人所居住的地方。乃至當時，善財童子恭敬地右繞彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）之後，對他說：『唯愿大聖，開啟樓閣之門，讓我得以進入。』當時，彌勒菩薩走到樓閣前，彈指作聲，門立刻打開，命令善財進入。善財心中歡喜，進入後門又關閉。他看見樓閣廣大無量，如同虛空。乃至他看見自己，遍在於一切樓閣之中，完全看見種種不可思議的自在境界，以及彌勒菩薩三生行菩薩行，八相成道之事。當時，彌勒菩薩摩訶薩立刻收攝神通之力，進入樓閣中彈指作聲，告訴善財說：『善男子，起來。法性就是這樣。這是菩薩了知諸法之智，因緣聚集所顯現的景象。這樣的自性，如幻如夢如影如像，全部不能成就。』乃至譬如幻術師，變出各種幻象，無所從來，無所去處。
【English Translation】 English version: It is the dwelling place of those who extinguish all the fires of affliction. Therefore, it increases wisdom. It is the dwelling place of those who cut off all views, attachments, and pride. It is the dwelling place where all meditations, liberations, samadhis, and illuminating wisdom are born, and where one plays freely. It is the dwelling place of those who observe all the samadhi realms of Bodhisattvas. It is the dwelling place of those who abide in all the practices of the Tathagatas (如來，Thus Come Ones). Therefore, it is the dwelling place of those who can enter all kalpas (劫，eons) with one kalpa, and enter one kalpa with all kalpas, without destroying their characteristics. Therefore, it is the dwelling place of those who can enter all kshetras (剎，Buddha-fields) with one kshetra, and enter one kshetra with all kshetras, without destroying their characteristics. Therefore, it is the dwelling place of those who can enter all dharmas (法，teachings) with one dharma, and enter one dharma with all dharmas, without destroying their characteristics. Therefore, it is the dwelling place of those who can enter all sentient beings with one sentient being, and enter one sentient being with all sentient beings, without destroying their characteristics. Therefore, it is the dwelling place of those who can enter all Buddhas with one Buddha, and enter one Buddha with all Buddhas, without destroying their characteristics. It is the dwelling place of those who, in one thought, know all the three periods of time: past, present, and future. It is the dwelling place of those who, in one thought, go to all lands. Then, Shancai Tongzi (善財童子，Sudhana) respectfully circumambulated Maitreya Bodhisattva Mahasattva (彌勒菩薩摩訶薩，Great Bodhisattva Maitreya) and said to him, 'I wish, Great Sage, that you would open the door of the tower, so that I may enter.' At that time, Maitreya Bodhisattva went before the tower, snapped his fingers, and the door immediately opened. He commanded Shancai to enter. Shancai was delighted and, after entering, the door closed again. He saw that the tower was vast and boundless, like empty space. He even saw himself pervading all the towers, fully seeing all kinds of inconceivable, self-mastering realms, and the events of Maitreya Bodhisattva practicing the Bodhisattva path for three lives and attaining Buddhahood through the eight aspects. At that time, Maitreya Bodhisattva Mahasattva immediately withdrew his supernatural power, entered the tower, snapped his fingers, and said to Shancai, 'Good man, arise. Such is the nature of dharma. This is the appearance manifested by the accumulation of causes and conditions of the wisdom of Bodhisattvas knowing all dharmas. Such a nature, like illusion, like a dream, like a shadow, like an image, is all unachievable.' It is even like an illusionist who creates various illusions, which come from nowhere and go nowhere.
去。雖無去來。以幻力故。分明可見。彼莊嚴事。亦復如是。無所從來。亦無所去。雖無來去。然以慣習不可思議幻智力故。及由往昔大願力故。如是顯現。釋曰。彈指出聲。其門即開者。創發明處。豁見性時。名之為開。入已還閉者。所悟如本。非從新得。故云還閉。或云。慈氏菩薩彈指出聲。其門即開者。明聲是震動啓發之義。彈指者。去塵之義。塵亡執去。法門自開。善財入已。其門還閉者。以迷亡智現。名之為開。智無內外中間。無出無入。無迷無證。名為還閉。見其樓閣廣博無量。同於虛空者。智境界也。如是自性。如幻如夢如影如像。悉不成就者。總上一切不思議無邊佛事境界。以真如之性。法爾隨緣。雖即隨緣。法爾歸性。以隨緣時。似有顯現。如看幻法。不有而有。猶觀夢境。不見而見。若水中之影。非出非入。似鏡里之像。不內不外。以無性隨緣故。理不成就。以隨緣無性故。事不成就。若理事不成。即一切法俱不成。故云悉不成就。但如是如是顯現。如是如是證知。了了分明。還同宗鏡。光光涉入。影影相含。如十玄門重重無盡。十玄門者。一同時具足相應門。智儼師釋云。此約相應無前後說。此十玄門。一一皆具十法。同時具足。一教義。二理事。三境智。四行位。五因果。六依正。七體用。
【現代漢語翻譯】 現代漢語譯本： 去。雖然沒有來去。因為幻力的緣故，分明可以看見。那些莊嚴的事情，也是這樣。沒有從哪裡來，也沒有到哪裡去。雖然沒有來去，但是因為慣習不可思議的幻智力的緣故，以及由於往昔大願力的緣故，這樣顯現。解釋說：彈指發出聲音，門就打開，這是最初發明的地方，豁然開朗見到自性的時候，稱之為開。進入之後又關閉，所領悟的如同原本，不是從新得到的，所以說還關閉。或者說，慈氏菩薩（Maitreya Bodhisattva，未來佛）彈指發出聲音，門就打開，說明聲音是震動啓發的意思。彈指，是去除塵埃的意思。塵埃消亡執著去除，法門自然打開。善財（Sudhana，求道者）進入之後，門又關閉，因為迷惑消失智慧顯現，稱之為開。智慧沒有內外中間，沒有出沒有入，沒有迷惑沒有證悟，稱之為還關閉。看見那樓閣廣博無量，如同虛空，這是智慧的境界。像這樣自性，如幻如夢如影如像，全部不成就，總括上面一切不可思議無邊佛事境界，以真如（Tathata，事物的真實本性）的自性，法爾（自然而然）隨緣，雖然即是隨緣，法爾歸於自性。以隨緣的時候，好像有顯現，如同觀看幻術，不有而有。猶如觀看夢境，不見而見。如果像水中的影子，非出非入，好像鏡子里的影像，不內不外。因為無性隨緣的緣故，理不成就。因為隨緣無性的緣故，事不成就。如果理和事都不成就，那麼一切法都不成就，所以說全部不成就。但是這樣這樣顯現，這樣這樣證知，清清楚楚分明，還如同宗鏡（Zongjing，佛教術語），光光相互涉入，影影相互包含，如同十玄門（Ten Profound Gates，華嚴宗的十種觀法）重重無盡。十玄門是：一、同時具足相應門。智儼（Zhiyan，華嚴宗大師）法師解釋說：這是從相應沒有前後的角度來說。這十玄門，每一個都具備十法，同時具足。一、教義，二、理事，三、境智，四、行位，五、因果，六、依正，七、體用。
【English Translation】 English version: Gone. Although there is no going or coming. Because of the power of illusion, it can be clearly seen. Those solemn matters are also like this. They come from nowhere and go nowhere. Although there is no coming or going, they appear in this way because of the habitual, inconceivable power of illusory wisdom, and because of the great vows of the past. The explanation says: The sound of snapping fingers, the door opens, this is the place of initial discovery, when one suddenly sees one's nature, it is called opening. After entering, it closes again, what is realized is like the original, not newly obtained, so it is said to close again. Or it is said that Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha) snaps his fingers and the door opens, indicating that sound is the meaning of vibration and enlightenment. Snapping fingers means removing dust. When dust disappears and attachments are removed, the Dharma door naturally opens. After Sudhana (Sudhana, the seeker) enters, the door closes again, because delusion disappears and wisdom appears, it is called opening. Wisdom has no inside, outside, or middle, no coming out or going in, no delusion or enlightenment, it is called closing again. Seeing that the pavilion is vast and boundless, like empty space, this is the realm of wisdom. Like this self-nature, like illusion, like dream, like shadow, like image, all are not accomplished, summarizing all the inconceivable and boundless Buddha-deeds realms above, with the self-nature of Tathata (Tathata, the true nature of things), naturally following conditions, although it is following conditions, it naturally returns to self-nature. When following conditions, it seems to appear, like watching illusion, not existing yet existing. Like watching a dream, not seeing yet seeing. If it is like a shadow in the water, neither coming out nor going in, like an image in a mirror, neither inside nor outside. Because of the naturelessness following conditions, principle is not accomplished. Because of following conditions without nature, matter is not accomplished. If principle and matter are not accomplished, then all dharmas are not accomplished, so it is said that all are not accomplished. But it appears like this, and it is known like this, clearly and distinctly, still like the Zongjing (Zongjing, a Buddhist term), light interpenetrating light, shadows containing shadows, like the Ten Profound Gates (Ten Profound Gates, ten kinds of contemplation in the Huayan school) endlessly. The Ten Profound Gates are: 1. The Gate of Simultaneous Completeness and Correspondence. Master Zhiyan (Zhiyan, a master of the Huayan school) explained: This is spoken from the perspective of correspondence without before or after. Each of these Ten Profound Gates possesses ten dharmas, simultaneously complete. 1. Doctrine, 2. Principle and Matter, 3. Realm and Wisdom, 4. Practice and Position, 5. Cause and Effect, 6. Dependent and Proper, 7. Essence and Function.
八人法。九逆順。十感應。隨有一處。即具此十法。悉皆同時具足。今且據因果同時。若小乘說因果。即轉因以成果。因滅始果成。若大乘因果。亦得同時。而不彰無盡。如似舍緣以成舍。因果同時成。而不成余物。以因有親疏故。所以成有盡也。若一乘宗明。因果同時者。舉疏緣以入親。是故如舍成時。一切法界皆一時成也。若有一法不成。此舍亦不成。如似初步若到。一切步皆到。若有一步非到者。一切步皆非到也。故經云。雖成等正覺。不捨初發心。所以一成一切成。為一際法門也。二因陀羅網境界門。此約譬說。如帝釋殿上珠網一一珠中。互現一切影像。無盡。一寶珠內。千光萬色。重重交映。歷歷區分。況此一心法界中。一切人法境智。重重涉入。以真如性畢竟無盡故。重重複重重。無盡復無盡也。論云。帝網有別者。唯智慧知。非眼所見。帝網者。此網乃是眾寶絲縷所共合成。其善住法堂。縱廣四十由旬。亦是眾寶所共合成。其網一一絲孔之中。皆有明珠。其珠體瑩凈。寶網交羅。互相映現。一一珠網之中。皆有珠網全身。及四十由旬寶殿。各各全身。于中互相顯現。如珠及網所有影現。其殿一一樑棟。一一椽柱。一一墻壁。一一栱枓。一一映象之中。皆有全身殿網珠影。重重。互相映現。故云。如天帝
【現代漢語翻譯】 現代漢語譯本 八人法（指八種人所修之法）。九逆順（指九種逆和順的因緣）。十感應（指十種感應道交）。隨有一處，即具此十法。悉皆同時具足。現在且依據因果同時的道理來說明。若小乘說因果，即是轉變因以成就果，因滅之後果才生。若大乘說因果，也可以是同時，但不彰顯無盡的道理。好比憑藉材料而建成房屋，因果同時成就，但不會變成其他事物，因為因有親疏遠近的分別，所以成就的事物是有限的。若一乘宗所明，因果同時，是舉疏遠的因緣而入于親近的因緣，所以如同房屋建成時，一切法界都一時成就。若有一法不成，此房屋也不能成就。好比最初一步如果到達，一切步都到達。若有一步沒有到達，一切步都沒有到達。所以經中說：『雖然成就等正覺，不捨初發心。』所以一成就一切成就，是一際法門的道理。二因陀羅網境界門（Indra's net，帝釋天宮的寶網）。這是用譬喻來說明。如同帝釋天宮殿上的珠網，每一顆珠子中，互相顯現一切影像，無有窮盡。一顆寶珠內，千光萬色，重重交相輝映，歷歷分明。何況此一心法界中，一切人法境智，重重涉入。以真如性畢竟無盡的緣故，重重複重重，無盡復無盡。論中說：『帝網的差別，唯有智慧才能知曉，不是眼睛所能見到的。』帝網，此網乃是眾多寶物絲線共同合成。其善住法堂，縱橫四十由旬（Yojana，古印度長度單位），也是眾多寶物共同合成。其網每一絲孔之中，都有明珠。其珠體瑩潔明凈，寶網交錯羅列，互相映現。每一珠網之中，都有珠網的全身，以及四十由旬的寶殿，各自的全身，在其中互相顯現。如同珠子和網所顯現的影像，其殿的每一樑棟，每一椽柱，每一墻壁，每一栱枓，每一映象之中，都有全身的殿網珠影，重重互相映現。所以說，如同天帝。
【English Translation】 English version The Eightfold Dharma. The Nine Adverse and Favorable Conditions. The Ten Responses. Wherever one is present, all ten are present simultaneously. Now, let's discuss based on the simultaneous nature of cause and effect. According to the Hinayana (Small Vehicle) perspective on cause and effect, the cause is transformed to achieve the effect; the effect arises only after the cause ceases. According to the Mahayana (Great Vehicle) perspective, cause and effect can also be simultaneous, but the principle of endlessness is not emphasized. It's like using materials to build a house; the cause and effect are achieved simultaneously, but it doesn't become something else because the causes have varying degrees of closeness. Therefore, the achieved thing is finite. According to the One Vehicle (Ekayana) school, cause and effect are simultaneous, meaning that distant causes enter into close causes. Therefore, when a house is completed, all realms of Dharma are completed simultaneously. If one Dharma is not completed, the house cannot be completed. It's like if the first step is reached, all steps are reached. If one step is not reached, all steps are not reached. Therefore, the sutra says, 'Although one achieves perfect enlightenment, one does not abandon the initial aspiration.' Thus, one achievement is all achievements, which is the principle of the One Boundary Dharma. The second is the realm of Indra's net (Indra's net, the jeweled net in the palace of Indra). This is explained through analogy. Like the jeweled net in the palace of Indra, each jewel reflects all images endlessly. Within one jewel, there are thousands of lights and colors, overlapping and reflecting each other distinctly. How much more so in this one mind Dharma realm, where all beings, dharmas, realms, and wisdom interpenetrate each other. Because the nature of Suchness (Tathata) is ultimately endless, it overlaps endlessly. The treatise says, 'The differences in Indra's net can only be known by wisdom, not seen by the eye.' This net is made of many precious threads. The Sudharma Hall, forty Yojanas (Yojana, an ancient Indian unit of distance) in length and width, is also made of many precious materials. In each hole of the net, there is a bright pearl. The pearls are clear and bright, and the jeweled net is intertwined, reflecting each other. In each pearl net, there is the entire body of the pearl net and the forty-Yojana palace, each with its entire body, appearing within each other. Like the images reflected by the pearls and the net, each beam, each rafter, each wall, each bracket, and each mirror of the palace contains the shadows of the entire palace net and pearls, overlapping and reflecting each other. Therefore, it is said, like the heavenly emperor.
網。重重無盡。今此法門。亦復如是。一一位中。一一法中。一一塵中。一一境像中。一一名字中。及以九世十世。一一互周法界。並以真俗二智。互體交參。周遍法界。如法界品中雲。善財所參。始於文殊。末至彌勒普賢。五十三善知識。其中比丘比丘尼。優婆塞優婆夷。童男童女。仙人外道。婆羅門。長者居士。天神地神。夜神晝神。國王王妃。諸大菩薩等。各各處大道場。互為主伴。同說舍那境界。若佛出世。若不出世。此法界法爾常住。無有變異。又如善財至彌勒佛所。初登一閣。入已。見其閣中。廣博無量。同於虛空。別有不可說樓閣佈列其中。一一亦等虛空。一一閣中皆聞。彌勒菩薩。轉一生菩薩所有法門。一一閣內。境像之中。會三世事無有前後。彌勒是當來成佛。善財即始發心。一念之間而能相會。此乃依於法界智乘成佛。非論前後。以古印今。以今通古。融合無二。又以一閣是總。一智含其萬善。多閣為別。體用重重。自在無礙。此是善財。乘本不動智乘。從凡入聖。至此樓閣中。與三世佛。會同無二。總別同異帝網之門。一切眾生。有能發心乘者。亦復如是。未見普賢。起等虛空廣大心。即聞普賢名字。便見自身。入普賢身。觀普賢一一毛孔中。皆有廣大剎土。地水火風輪。咸在其中。於一念中
【現代漢語翻譯】 現代漢語譯本 網，重重疊疊，沒有窮盡。現在這個法門，也是這樣。每一個位置中，每一種法中，每一粒微塵中，每一種境界影像中，每一個名字中，以及過去、現在、未來九世和十世中，都互相周遍法界。並且用真諦和俗諦兩種智慧，互相融合交織，周遍法界。如同《法界品》中所說，善財童子參訪，開始於文殊菩薩（Manjusri，智慧的象徵），最終到彌勒菩薩（Maitreya，未來佛）和普賢菩薩（Samantabhadra，大行愿）處，五十三位善知識，其中有比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）、童男童女、仙人外道、婆羅門（Brahman，印度教祭司）、長者居士、天神地神、夜神晝神、國王王妃、諸大菩薩等，各自處於大道場，互為主伴，共同宣說毗盧遮那佛（Vairocana，光明遍照）的境界。無論佛陀出世還是不出世，這法界的規律永遠存在，沒有變異。 又如善財童子到達彌勒佛的住所，最初登上一個樓閣，進入后，看到那樓閣中，廣闊無量，如同虛空。另外有不可計數的樓閣排列在其中，每一個也等同於虛空。每一個樓閣中都能聽到彌勒菩薩宣講一生補處菩薩（Bodhisattva who will be the next Buddha）所有的法門。每一個樓閣內的境界影像中，彙集三世之事沒有先後之分。彌勒菩薩是未來成佛的佛，善財童子是剛剛發起菩提心的人，在一念之間就能相會。這是依靠法界智乘而成佛，不討論先後。用古代的印證現在，用現在的貫通古代，融合沒有差別。又以一個樓閣是總，一智慧包含萬種善行，多個樓閣是別，體和用重重疊疊，自在無礙。這是善財童子，乘坐本來不動的智慧之乘，從凡夫進入聖境，到達這樓閣中，與三世諸佛，會合沒有差別。總和別，同和異，如同帝釋天網（Indra's net）的法門。一切眾生，有能發起菩提心乘坐此乘的，也是這樣。還沒見到普賢菩薩，生起等同虛空廣大的心，就聽到普賢菩薩的名字，便見到自身，進入普賢菩薩的身中，觀察普賢菩薩每一個毛孔中，都有廣大的剎土，地水火風輪，全部在其中，在一念之間。
【English Translation】 English version The net, layer upon layer, is endless. This Dharma-gate is also like this. In each and every position, in each and every Dharma, in each and every dust mote, in each and every realm of images, in each and every name, and in the past, present, and future nine ages and ten ages, they all mutually pervade the Dharma-realm. Moreover, using the two wisdoms of truth and convention, they interpenetrate and interweave, pervading the Dharma-realm. As it is said in the 'Dharma-Realm Chapter,' Sudhana's (a seeker of enlightenment) pilgrimage began with Manjusri (symbol of wisdom) and ended with Maitreya (the future Buddha) and Samantabhadra (the Bodhisattva of Great Vows), fifty-three good advisors, including bhiksus (ordained monks), bhiksunis (ordained nuns), upasakas (laymen), upasikas (laywomen), young boys and girls, immortals and heretics, Brahmans (Hindu priests), elders and laypeople, gods of heaven and earth, gods of night and day, kings and queens, and great Bodhisattvas, each residing in the great Bodhimanda (place of enlightenment), mutually serving as host and companion, jointly proclaiming the realm of Vairocana (the all-illuminating Buddha). Whether a Buddha appears in the world or not, this Dharma-realm is eternally abiding, without change. Furthermore, when Sudhana reached Maitreya Buddha's abode, he first ascended a pavilion, and upon entering, he saw that within the pavilion, it was vast and boundless, like empty space. Separately, there were countless pavilions arranged within it, each also equal to empty space. Within each pavilion, one could hear Maitreya Bodhisattva expounding all the Dharma-gates of a Bodhisattva destined to be the next Buddha. Within the realm of images in each pavilion, the events of the three times (past, present, future) converged without sequence. Maitreya Buddha is the Buddha who will attain Buddhahood in the future, and Sudhana is one who has just aroused the Bodhi-mind (mind of enlightenment), yet they can meet in a single thought. This is relying on the Dharma-realm wisdom vehicle to attain Buddhahood, without discussing sequence. Using the ancient to verify the present, using the present to penetrate the ancient, merging without difference. Moreover, one pavilion is the totality, one wisdom contains myriad virtues, multiple pavilions are the particular, the substance and function are layered upon layered, free and unobstructed. This is Sudhana, riding the vehicle of originally unmoving wisdom, entering the realm of the sages from the realm of the ordinary, arriving at this pavilion, uniting with the Buddhas of the three times without difference. The Dharma-gate of totality and particularity, sameness and difference, is like Indra's net. All sentient beings, those who can arouse the Bodhi-mind and ride this vehicle, are also like this. Before seeing Samantabhadra, arousing a mind as vast as empty space, upon hearing Samantabhadra's name, one sees oneself, entering Samantabhadra's body, observing that in each and every pore of Samantabhadra, there are vast Buddha-lands, the wheels of earth, water, fire, and wind, all within them, in a single thought.
。舉不可說不可說步。一步。過不可說不可說佛剎。如是念唸經過不可說劫。不能盡其一毛孔之邊際。反觀自身一一毛孔。普賢亦在其中。一一毛孔。悉同虛空。不相障礙。斯乃法爾之門。恒真法界。行依理現。用稱體周。即是善財常行。普賢行滿。如華嚴經十定品云。佛子。此菩薩摩訶薩。有一蓮華。其華廣大。盡十方際。以不可說葉。不可說寶。不可說香。而為莊嚴。其不可說寶。復各示現種種眾寶。清凈妙好。極善安住。其華常放眾色光明。普照十方一切世界。無所障礙。真金為網。彌覆其上。寶鐸徐搖。出微妙音。其音演暢一切智法。此大蓮華。具足如來清凈莊嚴。一切善根之所生起。吉祥為表。神力所現。有十千阿僧祇清凈功德。菩薩妙道之所成就。一切智心之所流出。十方佛影于中顯現。世間瞻仰。猶如佛塔。眾生見者。無不禮敬。從能了幻正法所生。一切世間不可為喻。菩薩摩訶薩。於此華上結加趺坐。其身大小。與華相稱。一切諸佛神力所加。令善薩身一一毛孔。各出百萬億那由他不可說佛剎微塵數光明。一一光明。現百萬億那由他不可說佛剎微塵數摩尼寶。皆名普光明藏。種種色相以為莊嚴。無量功德之所成就。眾寶及華以為羅網。彌覆其上。散百千億那由他殊勝妙香。無量色相。種種莊嚴。復現
不思議寶莊嚴蓋。以覆其上。一一摩尼寶。悉現百萬億那由他不可說佛剎微塵數樓閣。一一樓閣。現百萬億那由他不可說佛剎微塵數蓮華藏師子之座。一一師子座。現百萬億那由他不可說佛剎微塵數光明。一一光明。現百萬億那由他不可說佛剎微塵數色相。一一色相。現百萬億那由他不可說佛剎微塵數光明輪。一一光明輪。現百萬億那由他不可說佛剎微塵數毗盧遮那摩尼寶華。一一華。現百萬億那由他不可說佛剎微塵數臺。一一臺。現百萬億那由他不可說佛剎微塵數佛。一一佛。現百萬億那由他不可說佛剎微塵數神變。一一神變。凈百萬億那由他不可說佛剎微塵數眾生眾。一一眾生眾中。現百萬億那由他不可說佛剎微塵數諸佛自在。一一自在。雨百萬億那由他不可說佛剎微塵數佛法。一一佛法。有百萬億那由他不可說佛剎微塵數修多羅。一一修多羅。說百萬億那由他不可說佛剎微塵數法門。一一法門。有百萬億那由他不可說佛剎微塵數金剛智所入法輪。差別言詞各別演說。一一法輪。成熟百萬億那由他不可說佛剎微塵數眾生界。一一眾生界。有百萬億那由他不可說佛剎微塵數眾生。于佛法中而得調伏。佛子。菩薩摩訶薩住此三昧。示現如是神通境界。無量變化。悉知如幻而不染著。夫蓮華者。則表因果同時。清凈無染
【現代漢語翻譯】 現代漢語譯本：不可思議的寶莊嚴蓋覆蓋在上面。每一顆摩尼寶（mani-jewel，如意寶珠）都顯現出百萬億那由他（nayuta，數量單位，意為極多）不可說佛剎微塵數（indescribable Buddha-lands dust-particle number，無法描述的佛土微塵數量）的樓閣。每一座樓閣，顯現出百萬億那由他不可說佛剎微塵數的蓮華藏師子之座（lotus-store lion-throne，蓮花寶座）。每一座師子座，顯現出百萬億那由他不可說佛剎微塵數的光明。每一道光明，顯現出百萬億那由他不可說佛剎微塵數的色相。每一種色相，顯現出百萬億那由他不可說佛剎微塵數的光明輪。每一個光明輪，顯現出百萬億那由他不可說佛剎微塵數的毗盧遮那摩尼寶華（Vairocana mani-jewel flower，毗盧遮那佛的摩尼寶花）。每一朵華，顯現出百萬億那由他不可說佛剎微塵數的臺。每一座臺，顯現出百萬億那由他不可說佛剎微塵數的佛。每一尊佛，顯現出百萬億那由他不可說佛剎微塵數的神變。每一種神變，凈化百萬億那由他不可說佛剎微塵數的眾生眾。每一個眾生眾中，顯現出百萬億那由他不可說佛剎微塵數的諸佛自在。每一種自在，降下百萬億那由他不可說佛剎微塵數的佛法。每一種佛法，有百萬億那由他不可說佛剎微塵數的修多羅（sutra，經）。每一部修多羅，說百萬億那由他不可說佛剎微塵數的法門。每一個法門，有百萬億那由他不可說佛剎微塵數的金剛智所入法輪（vajra-wisdom entered Dharma-wheel，金剛智慧所入的法輪）。用不同的言詞分別演說。每一個法輪，成熟百萬億那由他不可說佛剎微塵數的眾生界。每一個眾生界，有百萬億那由他不可說佛剎微塵數的眾生，在佛法中得到調伏。佛子，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）安住於此三昧（samadhi，禪定），示現如此神通境界，無量變化，完全了知如幻而不染著。蓮花，則表示因果同時，清凈無染。
【English Translation】 English version: An inconceivable jeweled-adorned canopy covered it. Each and every mani-jewel (mani-jewel, wish-fulfilling jewel) manifested a million, trillion, nayuta (nayuta, a unit of large number) inexpressible Buddha-lands dust-particle number (indescribable Buddha-lands dust-particle number) of pavilions. Each and every pavilion manifested a million, trillion, nayuta inexpressible Buddha-lands dust-particle number of lotus-store lion-thrones (lotus-store lion-throne). Each and every lion-throne manifested a million, trillion, nayuta inexpressible Buddha-lands dust-particle number of light. Each and every light manifested a million, trillion, nayuta inexpressible Buddha-lands dust-particle number of forms. Each and every form manifested a million, trillion, nayuta inexpressible Buddha-lands dust-particle number of light-wheels. Each and every light-wheel manifested a million, trillion, nayuta inexpressible Buddha-lands dust-particle number of Vairocana mani-jewel flowers (Vairocana mani-jewel flower). Each and every flower manifested a million, trillion, nayuta inexpressible Buddha-lands dust-particle number of platforms. Each and every platform manifested a million, trillion, nayuta inexpressible Buddha-lands dust-particle number of Buddhas. Each and every Buddha manifested a million, trillion, nayuta inexpressible Buddha-lands dust-particle number of spiritual transformations. Each and every spiritual transformation purified a million, trillion, nayuta inexpressible Buddha-lands dust-particle number of assemblies of beings. Within each and every assembly of beings, manifested a million, trillion, nayuta inexpressible Buddha-lands dust-particle number of Buddhas' self-mastery. Each and every self-mastery rained down a million, trillion, nayuta inexpressible Buddha-lands dust-particle number of Buddha-dharmas. Each and every Buddha-dharma had a million, trillion, nayuta inexpressible Buddha-lands dust-particle number of sutras (sutra, scripture). Each and every sutra spoke of a million, trillion, nayuta inexpressible Buddha-lands dust-particle number of Dharma-gates. Each and every Dharma-gate had a million, trillion, nayuta inexpressible Buddha-lands dust-particle number of vajra-wisdom entered Dharma-wheels (vajra-wisdom entered Dharma-wheel). Different words were used to expound them separately. Each and every Dharma-wheel matured a million, trillion, nayuta inexpressible Buddha-lands dust-particle number of realms of beings. Each and every realm of beings had a million, trillion, nayuta inexpressible Buddha-lands dust-particle number of beings who were tamed within the Buddha-dharma. O Buddha-child, the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, Great Bodhisattva) dwells in this samadhi (samadhi, meditative absorption), manifesting such spiritual powers and realms, immeasurable transformations, fully knowing them as illusory and without attachment. The lotus flower represents cause and effect simultaneously, pure and unblemished.
。況自性清凈心。能起普賢無盡之因門。圓滿舍那無作之果海。理事交徹。舒捲同時。起盡隨緣而無染著。又十定品云。譬如有人。為鬼所持。其身戰動。不能自安。鬼不現身。令他身然。菩薩摩訶薩住此三昧。亦復如是。自身入定他身起。他身入定自身起。佛子。譬如死屍。以咒力故而能起行。隨所作事。皆得成就。尸之與咒。雖各差別。而能和合成就彼事。菩薩摩訶薩住此三昧。亦復如是。同境入定異境起。異境入定同境起。佛子。譬如比丘。得心自在。或以一身作多身。或以多身作一身。非一身歿。多身生。非多身歿。一身生。菩薩摩訶薩住此三昧。亦復如是。一身入定多身起。多身入定一身起。佛子。譬如大地。其味一種。所生苗稼。種種味別。地雖無差別。然味有殊異。菩薩摩訶薩住此三昧。亦復如是。無所分別。然有一種入定多種起。多種入定一種起。乃至譬如妙光大梵天王所住之宮。名一切世間最勝清凈藏。此大宮中。普見三千大千世界諸四天下。天宮。龍宮。夜叉宮。乾闥婆宮。阿修羅宮。迦樓羅宮。緊那羅宮。摩睺羅伽宮。人間住處。及三惡道。須彌山等種種諸山。大海江河。陂澤泉源。城邑聚落。樹林眾寶。如是一切種種莊嚴。盡大輪圍所有邊際。乃至空中微細游塵。莫不皆于梵宮顯現。如於明
鏡。見其面像。菩薩摩訶薩。住此一切眾生差別身大三昧。知種種剎。見種種佛。度種種眾。證種種法。成種種行。滿種種解。入種種三昧。起種種神通。得種種智慧。住種種剎那際。又入法界品云。爾時善財童子。發是念已。即詣喜目觀察眾生夜神所。見彼夜神。在於如來眾會道場。坐蓮華藏師子之座。入大勢力普喜幢解脫。于其身上一一毛孔。出無量種變化身云。隨其所應。以妙言音而為說法。普攝無量一切眾生。皆令歡喜而得利益。乃至又出一切世界微塵數身云。普詣一切眾生之前。唸唸中示普賢菩薩一切行愿。唸唸中示清凈大愿。充滿法界。唸唸中示嚴凈一切世界海。唸唸中示供養一切如來海。唸唸中示入一切法門海。唸唸中示入一切微塵數世界海。唸唸中示於一切剎。盡未來劫清凈修行一切智道。唸唸中示入如來力。唸唸中示入一切三世方便海。唸唸中示往一切剎。現種種神通變化。唸唸中示諸菩薩一切行愿。令一切眾生住一切智。如是所作。恒無休息。所以漩洑頌云。時處帝網現重重。一切智通無掛礙。如上帝網之行。無盡之宗。若以緣起相由門。則隱顯互興。一多相入。若以法性融通門。則空有镕融。理事相即。乃至一切自在神通之慧。出入妙定之門。皆不離無盡真心。致茲無礙。須歸宗鏡。法爾照明
。更以六相十玄該之。歷然可見。三秘密隱顯俱成門。此約緣說。是以如來於一念中。八相成道。不出剎那際。以降生時。即是成道時。即是度人時。即是入滅時。何以故。以一切法同時俱成故。一成一切成。所以稱秘密。是故隱則一心無相。顯則萬法標形。性相同時。空有無礙。四微細相容安立門。此就相說。微細有二。一所容微細。以毛孔稱性。能容諸剎。諸剎存相。既不能遍。是以所容微細也。二能容微細。以一塵一毛。即能容故。一切理事主伴。一多染凈等。皆從一心中齊現。若諸門隱映。互相顯發。重重複重重。成其無盡者。即是帝網門中攝。若諸門一時炳然齊現。猶如束箭齊頭顯現。不相妨礙者。即是此微細門中攝。如經明。一微塵中。見不可說差別凈穢國土。又云。無盡佛國。不出一塵。五十世隔法異成門。此約三世說。如是十世。以緣起力故。相即復相入。而不失三世前後短長之相。故云隔法。一切教義理事等十法。相即復相入。而不失始終差別。故名異成。十世者。三世遞相即入。即成九世。束為一念。一念即是平等世。合前九為十世。如五指成拳。不失五指。十世一念。不壞短長。華嚴經頌云。無量無數劫。解之即一念。知念亦無念。如是見世間。無量諸國土。一念悉超越。經于無量劫。不動于
【現代漢語翻譯】 現代漢語譯本： 更以六相（總相、別相、同相、異相、成相、壞相）十玄（同時具足相應門、一多相容不同門、秘密隱顯俱成門、微細相容安立門、因陀羅網境界門、託事顯法生解門、十世隔法異成門、唯心迴轉善成門、阿含藏轉變生起門、華嚴三昧圓明門）賅括之，歷歷然可見。三、秘密隱顯俱成門。此約緣起而說。是以如來於一念中，八相（降兜率、入胎、住胎、出胎、出家、成道、轉法輪、入滅）成道，不出剎那之際，以降生時，即是成道時，即是度人時，即是入滅時。何以故？以一切法同時俱成故，一成一切成，所以稱之為秘密。是故隱則一心無相，顯則萬法標形，性相同時，空有無礙。四、微細相容安立門。此就現象而說。微細有二：一、所容微細，以毛孔稱性，能容諸剎（佛國），諸剎存相，既不能周遍，是以所容微細也。二、能容微細，以一塵一毛，即能容故。一切理事主伴，一多染凈等，皆從一心中齊現。若諸門隱映，互相顯發，重重複重重，成其無盡者，即是帝網（因陀羅網）門中攝。若諸門一時炳然齊現，猶如束箭齊頭顯現，不相妨礙者，即是此微細門中攝。如經明，『一微塵中，見不可說差別凈穢國土。』又云，『無盡佛國，不出一塵。』五十世隔法異成門。此約三世而說。如是十世，以緣起力故，相即復相入，而不失三世前後短長之相，故云隔法。一切教義理事等十法，相即復相入，而不失始終差別，故名異成。十世者，三世遞相即入，即成九世，束為一念，一念即是平等世。合前九為十世，如五指成拳，不失五指。十世一念，不壞短長。《華嚴經》頌云：『無量無數劫，解之即一念，知念亦無念，如是見世間。無量諸國土，一念悉超越，經于無量劫，不動于』
【English Translation】 English version: Furthermore, it encompasses them with the Six Aspects (General Aspect, Specific Aspect, Similar Aspect, Different Aspect, Completion Aspect, Destruction Aspect) and the Ten Profoundnesses (Simultaneous Completeness and Correspondence Gate, One-Many Inter-containment and Difference Gate, Secret Hidden and Manifest Co-accomplishment Gate, Subtle Inter-containment and Establishment Gate, Indra's Net Realm Gate, Relying on Things to Reveal the Dharma and Generate Understanding Gate, Ten Times Separated Dharma Different Accomplishment Gate, Mind-Only Reversal and Good Accomplishment Gate, Agama Collection Transformation and Arising Gate, Avatamsaka Samadhi Perfect Illumination Gate), which are clearly visible. Three, the Gate of Secret Hidden and Manifest Co-accomplishment. This is explained in terms of dependent origination. Therefore, the Tathagata, in a single thought, achieves enlightenment through the Eight Aspects (Descending from Tushita Heaven, Entering the Womb, Abiding in the Womb, Leaving the Womb, Renunciation, Enlightenment, Turning the Wheel of Dharma, Entering Nirvana), without exceeding an instant. At the time of birth, it is the time of enlightenment, the time of liberating beings, and the time of entering Nirvana. Why? Because all dharmas are simultaneously accomplished. One accomplishment is all accomplishments, hence it is called secret. Therefore, when hidden, it is the formlessness of the One Mind; when manifest, it is the marking of the forms of all dharmas. Nature and appearance are simultaneous, emptiness and existence are unobstructed. Four, the Gate of Subtle Inter-containment and Establishment. This is explained in terms of phenomena. There are two kinds of subtlety: First, the subtlety of what is contained, using a pore to match the nature, capable of containing all Buddha-lands (ksetras). Since the Buddha-lands exist in form and cannot be all-pervasive, therefore what is contained is subtle. Second, the subtlety of what can contain, because a single dust mote or hair can contain. All principles, events, principal and subordinate, one and many, defiled and pure, etc., all appear simultaneously from the One Mind. If the gates are hidden and reflected, mutually revealing and manifesting, repeatedly upon repetitions, forming their endlessness, then they are included in the Indra's Net Gate. If the gates appear all at once, brightly and simultaneously, like a bundle of arrows appearing with their heads aligned, without obstructing each other, then they are included in this Subtle Gate. As the sutra states, 'In a single dust mote, one sees unspeakable different pure and impure lands.' And it also says, 'Endless Buddha-lands do not exceed a single dust mote.' Five, the Gate of Ten Times Separated Dharma Different Accomplishment. This is explained in terms of the three times. These ten times, due to the power of dependent origination, interpenetrate and enter into each other, without losing the aspects of the three times' sequence, length, and shortness, hence it is called separated dharma. All teachings, principles, events, and the ten dharmas, interpenetrate and enter into each other, without losing the differences of beginning and end, hence it is called different accomplishment. The ten times are: the three times mutually entering into each other, thus forming nine times, bundled into a single thought, a single thought is the equal time. Combining the previous nine to make ten times, like five fingers forming a fist, without losing the five fingers. Ten times in a single thought, without destroying length and shortness. The Avatamsaka Sutra verse says: 'Measureless countless eons, understanding them is a single thought, knowing thought is also no-thought, thus one sees the world. Measureless lands, all surpassed in a single thought, passing through measureless eons, without moving from'
本處。不可說諸劫。即是須臾頃。莫見短與修。究竟剎那法。心住於世間。世間住於心。於此不妄起。二非二分別。又迴向品頌云。有數無數一切劫。菩薩了知即一念。於此善入菩提行。常勤修習不退轉。六諸藏純雜具德門。此約諸行說。如似就一施門說者。則一切萬法。皆悉名施。則是純。而此施門。即具諸度等萬行。名雜。如是純雜不相妨礙。故名具德。以純雜義絲毫不濫。主伴互立。能所相生。具德圓融。資攝無礙。七。一多相容不同門。此約理說。如是一多緣起。皆是法界中實德法性海印力用。故得如然。非是方便緣修所成故。隨湛寂。則論一義。隨智用。則顯多門。非一非多。恒不失體。而多而一。豈礙隨緣。此大緣起陀羅尼法。若無一即一切不成。所言一者。非自性一。緣起成故。乃至十者。皆非自性。十。由緣成故。是故一切緣起。皆無自性。隨去一緣。即一切不成。是故一中即具多者。方名緣起一耳。是以一中多。多中一。相容無礙。仍不相是。
問。一多義門。為一時圓具。為前後不同耶。
答。即圓具。即前後。逆順同體。德用自在。
問。所明來去即入之義。其相如何。
答。自位不動。而恒去來。何以故。去來不動。即一物故。但為生智顯理。故說去來等義。
【現代漢語翻譯】 現代漢語譯本 此處，不可說諸劫（kalpa，梵文，意為極長的時間單位）。即是須臾頃（極短的時間）。莫見短與修（不要執著於時間的長短）。究竟剎那法（最終領悟剎那的真諦）。心住於世間（心安住於世間）。世間住於心（世間存在於心中）。於此不妄起（對此不要妄生）。二非二分別（二元或非二元的分別）。 又迴向品頌云（《華嚴經》中的一品）：有數無數一切劫（無論可數或不可數的劫），菩薩了知即一念（菩薩明白它們只是一念之間）。於此善入菩提行（因此善巧地進入菩提的修行），常勤修習不退轉（常常勤奮修習而不退轉）。 六、諸藏純雜具德門（純粹與混雜皆具功德之門）。此約諸行說（這是就各種行為而言）。如似就一施門說者（如果就佈施這一法門來說），則一切萬法（那麼一切萬法），皆悉名施（都可以稱為佈施）。則是純（這就是純粹）。而此施門（而這個佈施法門），即具諸度等萬行（就具備了諸如六度等萬種修行）。名雜（稱為混雜）。如是純雜不相妨礙（這樣純粹與混雜互不妨礙），故名具德（所以稱為具德）。以純雜義絲毫不濫（因為純粹與混雜的意義絲毫沒有混淆），主伴互立（主要和輔助相互依存），能所相生（能動者和所動者相互產生）。具德圓融（功德圓滿融合），資攝無礙（資助和攝取沒有障礙）。 七、一多相容不同門（一與多相互容納而又不同的法門）。此約理說（這是就理體而言）。如是一多緣起（像這樣一與多的緣起），皆是法界中實德法性海印力用（都是法界中真實功德、法性、海印三昧的力用）。故得如然（所以能夠這樣）。非是方便緣修所成故（不是通過方便法門和因緣修習所成就的）。隨湛寂（隨著湛然寂靜），則論一義（就論述一的意義）。隨智用（隨著智慧的運用），則顯多門（就顯現多的法門）。非一非多（非一也非多），恒不失體（恒常不失去本體）。而多而一（而多而一），豈礙隨緣（怎麼會妨礙隨順因緣）。此大緣起陀羅尼法（這偉大的緣起陀羅尼法），若無一即一切不成（如果沒有一，那麼一切都不能成立）。所言一者（所說的一），非自性一（不是自性的一）。緣起成故（因為是緣起而成的）。乃至十者（乃至十），皆非自性（都不是自性）。十。由緣成故（十，是由因緣而成的）。是故一切緣起（所以一切緣起），皆無自性（都沒有自性）。隨去一緣（隨著去掉一個因緣），即一切不成（那麼一切都不能成立）。是故一中即具多者（所以一中就具備多），方名緣起一耳（才可稱為緣起的一）。是以一中多（因此一中有多），多中一（多中有一），相容無礙（相互容納沒有障礙），仍不相是（仍然不相互等同）。 問：一多義門（一與多的意義之門），為一時圓具（是一時圓滿具備），為前後不同耶（還是前後不同呢）？ 答：即圓具（就是圓滿具備），即前後（就是有前後）。逆順同體（逆和順都是同一本體），德用自在（功德和作用自在無礙）。 問：所明來去即入之義（所說明的來、去、即、入的意義），其相如何（它的相狀如何）？ 答：自位不動（自身的位置不動），而恒去來（卻恒常來去）。何以故（為什麼呢）？去來不動（來去與不動），即一物故（就是同一事物）。但為生智顯理（但爲了生起智慧、顯明真理），故說去來等義（所以才說來去等的意義）。
【English Translation】 English version Here, one cannot speak of kalpas (kalpa, Sanskrit, meaning an extremely long unit of time). It is just a moment (a very short time). Do not see short and long (do not be attached to the length of time). Ultimately realize the Dharma of a kshana (ultimately realize the true meaning of a kshana). The mind dwells in the world (the mind abides in the world). The world dwells in the mind (the world exists in the mind). Do not falsely arise here (do not falsely arise here). Differentiate between two and non-two (differentiate between duality and non-duality). Furthermore, the verse in the Chapter on Dedication says (a chapter in the Avatamsaka Sutra): 'Whether countable or countless kalpas, the Bodhisattva knows they are just a single thought. In this, they skillfully enter the practice of Bodhi, constantly diligently cultivating without regression.' Six, the Gate of Pure and Mixed Qualities of the Treasures. This is spoken in terms of various practices. For example, if we speak of the gate of giving, then all dharmas can be called giving. This is purity. And this gate of giving possesses all practices such as the six perfections. This is mixed. Thus, purity and mixture do not hinder each other, so it is called possessing qualities. Because the meanings of purity and mixture are not confused in the slightest, the main and auxiliary are mutually established, and the active and passive arise from each other. The qualities are complete and harmonious, and the assistance and reception are unobstructed. Seven, the Gate of Mutual Containment and Difference between One and Many. This is spoken in terms of principle. Like this arising of one and many, all are the power of the real qualities, Dharma-nature, and Samadhi of the Ocean Seal in the Dharma Realm. Therefore, it can be like this. It is not achieved through expedient means and cultivation through conditions. Following stillness, one discusses the meaning of one. Following the use of wisdom, one reveals the gates of many. Neither one nor many, it constantly does not lose its essence. And many and one, how can it hinder following conditions? This great Dharani Dharma of Dependent Origination, if there is no one, then all cannot be established. What is meant by one is not one by nature. Because it is formed by dependent origination. Even ten are not self-natured. Ten. Because it is formed by conditions. Therefore, all dependent origination has no self-nature. Following the removal of one condition, then all cannot be established. Therefore, only when one contains many can it be called the one of dependent origination. Therefore, one in many, many in one, mutually contain without obstruction, yet still are not identical. Question: Are the meanings of one and many fully present at once, or are they different before and after? Answer: They are fully present at once, and they are before and after. Reversal and順are the same essence, and the virtues and functions are freely at ease. Question: What is the nature of the meaning of coming, going, being, and entering that you are explaining? Answer: One's own position does not move, yet it constantly comes and goes. Why? Coming and going and not moving are the same thing. But in order to generate wisdom and reveal the principle, the meanings of coming and going are spoken.
問。為由智耶。法如是耶。
答。同時具足故。以一入多。多入一。故名相容。即體無前後。而不失一多之相。故曰不同。又一與多互相生起。且一依多起。則一是所起。而無力也。多是能起。故有力也。以多有力能攝一。以一無力入于多。是故此一恒是多。多依一起。準上知之。是則此多。恒在一中也。以俱有力。及俱無力。各不併故。無彼不相在也。以一有力。一無力。不相違故。有此恒相在也。緣起法界。理數常爾。如大涅槃經云。爾時樹林。其地狹小。以佛神力如針鋒處。皆有無量諸佛世尊。及其眷屬等坐而食。所食之物。亦無差別。八諸法相即自在門。此約用說。若帝網門。即互映重現。若微細門。即一時齊現。若此相即門。就三世間圓融無礙。自在即入而成無盡。如彌勒閣中。現三世之事。如上自在法門。即是其法界緣起。如理實德。非是變化。對緣方便故說也。若是大乘宗所明者。即言神力變化。故大小得相入。或云菩薩力故入。又云不二故入。不同此一乘實教所說。
問。若此宗明即入。不論神力。乃言自體常如此者。斯則渾無疆界。無終無始。何緣得辯因果教義等十法耶。
答。只以隨智差別故。舉一為主。余皆為伴。猶如帝網舉一孔為首。眾孔現中。一孔既爾。一切孔現
【現代漢語翻譯】 現代漢語譯本 問：這是由於智慧，還是法本來就是這樣？ 答：因為同時具備，所以一個可以進入多個，多個可以進入一個，因此稱為相容。本體沒有先後之分，但又不失去一和多的表象，所以說不同。而且一和多互相生起，並且一依靠多而生起，那麼一就是被生起的，沒有力量。多是能生起的，所以有力量。因為多有力量能夠攝取一，因為一沒有力量進入到多中，所以這個一恒常是多，多依靠一生起，參照上面可知。那麼這個多，恒常在一中。因為都具有力量，以及都無力量，各自不併存，所以沒有彼此不相在的情況。因為一個有力量，一個沒有力量，不相違背，所以有這種恒常相在的情況。緣起法界，道理規律本來就是這樣。如同《大涅槃經》所說：『當時樹林，那裡的土地狹小，憑藉佛的神力，像針尖的地方，都有無量諸佛世尊，以及他們的眷屬等坐著食用。所食用的食物，也沒有差別。』八、諸法相即自在門。這是從作用上來說。如果是帝網門，就是互相映照重重顯現。如果是微細門，就是一時全部顯現。如果這個相即門，就三世間圓融無礙，自在即入而成無盡。如同彌勒閣中，顯現三世的事情。如上面的自在法門，就是法界緣起，如理實德，不是變化，是對機方便才這樣說的。如果是大乘宗所闡明的，就說是神力變化。所以大小能夠相互進入。或者說是菩薩的力量所以進入。又說是不二的緣故進入。不同於這一乘實教所說的。 問：如果這個宗派闡明即入，不談神力，而是說自體本來就是這樣，那麼就完全沒有疆界，沒有終結沒有開始，怎麼能夠分辨因果教義等十法呢？ 答：只是因為隨著智慧的差別，舉出一個作為主要，其餘都作為伴隨。猶如帝釋天的網，舉出一個孔作為首要，眾多的孔在其中顯現，一個孔既然如此，一切的孔都這樣顯現。
【English Translation】 English version Question: Is this due to wisdom, or is the Dharma inherently like this? Answer: Because they are simultaneously complete, one can enter many, and many can enter one, hence they are called interpenetrating. The essence has no before or after, yet it does not lose the appearance of one and many, therefore it is said to be different. Moreover, one and many arise mutually, and one arises relying on many, then one is what is arisen and has no power. Many are what can arise, so they have power. Because many have the power to encompass one, because one has no power to enter into many, therefore this one is always many, and many arise relying on one, as can be understood from above. Then this many is always in one. Because both have power, and both have no power, they do not coexist, so there is no situation where they do not exist together. Because one has power and one has no power, they are not contradictory, so there is this constant coexistence. The Dharma realm of dependent origination, the principles and rules are always like this. As the Mahāparinirvāṇa Sūtra says: 'At that time, the forest, the land there was narrow, by the Buddha's divine power, even at the tip of a needle, there were countless Buddhas, World Honored Ones (Buddha), and their retinues sitting and eating. The food they ate was also no different.' Eight, the gate of the unobstructed self-mastery of the mutual identity of all dharmas. This is spoken of from the perspective of function. If it is the Indra's net gate, then it is mutual reflection and repeated manifestation. If it is the subtle gate, then it is simultaneous manifestation. If this gate of mutual identity, then the three realms are perfectly fused and unobstructed, and self-mastery enters and becomes endless. Like in the Maitreya Pavilion (Maitreya's tower), the events of the three times are manifested. Like the above self-mastery Dharma gate, it is the dependent origination of the Dharma realm, the real virtues according to principle, not transformation, it is said this way for the sake of expedient means. If it is what is elucidated by the Mahayana school, then it is said to be divine power transformation. Therefore, small and large can enter each other. Or it is said that it is because of the power of the Bodhisattva that they enter. It is also said that they enter because they are non-dual. This is different from what is said in the one vehicle true teaching. Question: If this school elucidates interpenetration, does not speak of divine power, but says that the self-nature is inherently like this, then there are completely no boundaries, no end and no beginning, how can one distinguish the ten dharmas such as the doctrines of cause and effect? Answer: It is only because of the difference in wisdom that one is taken as the main, and the rest are taken as companions. It is like Indra's net, where one hole is taken as the primary, and the many holes manifest within it. Since one hole is like this, all the holes manifest in this way.
。亦如是。又如諸方菩薩。皆來證誠。同其名號。一切十方證誠。皆亦如是。所以成其無盡復無盡。而不失因果先後次第。而體無增減。故經云。一切眾產生佛。佛界不增。眾生界不減。九。唯心迴轉善成門。此約心說。一切義門無盡等。諸理事。並是如來藏性。清凈真心之所建立。顯現無礙。若善若惡。若凡若聖。隨心所轉。世尊。所說華嚴身。遍七處九會。乃至十方法界虛空界一切塵中毛道。皆不離最初成道處。經云。雖復七處九會。而不離寂滅道場。又云。不離菩提樹。而升忉利天。此則萬境萬緣。皆不出一真心矣。如迴向品頌云。如是一切人中主。隨其所有諸境界。於一念中皆了悟。而亦不捨菩提行。又頌云。一切諸佛剎。佛子悉充遍。平等共一心。所作皆不空。一切毛端處。一時成正覺。如是等大愿。無量無邊際。虛空與眾生。法界及涅槃。世間佛出興。佛智心境界。
問。若一切染凈萬法。皆由心成者。如人先見障外有物。別有人去物時。心猶謂有。爾時物實無。何名由心成耶。
答。若隨虛妄心中。轉此障外物。亦隨心之有無。此亦心隨去物。不失物而轉矣。若論如來藏性真實凈心說者。此物不動本處。體應十方。性常不轉。縱移到他方。而常不動本處也。又迷時境攝心。悟時心攝境。何
【現代漢語翻譯】 現代漢語譯本：也是這樣。又如各方菩薩，都來證明和贊同，（他們的名號）與（釋迦摩尼佛）的名號相同。一切十方諸佛的證明和贊同，也都是這樣。所以成就了其無盡又無盡的功德，而不失去因果的先後次第，而本體沒有增加也沒有減少。所以經書上說：『一切眾生都成佛，佛界不會增加，眾生界也不會減少。』九、唯心迴轉善成門。這是從心來說的。一切義門無盡等等，各種事理，都是如來藏性（Tathagatagarbha-nature，如來所具有的覺悟本性）清凈真心所建立的，顯現出來沒有阻礙。無論是善是惡，無論是凡人是聖人，都隨著心而轉變。世尊所說的華嚴身（Avatamsaka body，佛的莊嚴身），遍佈七處九會（seven locations and nine assemblies，佛陀在不同地點舉行的九次華嚴經法會），乃至十方法界（ten directions of the Dharma Realm，整個宇宙）虛空界（space realm，無垠的空間）一切塵埃中的毛孔，都不離開最初成道的地方。經書上說：『即使遍佈七處九會，也不離開寂滅道場（place of enlightenment，證悟之地）。』又說：『不離開菩提樹（Bodhi tree，佛陀悟道之樹），而上升到忉利天（Trayastrimsa Heaven，佛教中的三十三天）。』這說明萬境萬緣，都不出一顆真心啊。如迴向品（Chapter on Dedication of Merit，華嚴經中的一品）的頌詞說：『像這樣一切人中的主，隨著他所擁有的各種境界，在一念之中都完全領悟，而且也不捨棄菩提行（Bodhi practice，追求覺悟的修行）。』又頌詞說：『一切諸佛的剎土（Buddha-land，佛所居住的凈土），佛子都充滿遍佈，平等共用一顆心，所做的一切都不會落空。一切毛孔的末端，一時都成就正覺（perfect enlightenment，完全的覺悟）。』像這樣的大愿，無量無邊際，如同虛空與眾生，法界以及涅槃（Nirvana，解脫），世間佛出世，佛智心境界。 問：如果一切染污和清凈的萬法，都是由心造成的，比如人先看到障礙物外面有東西，別人把東西拿走的時候，心裡還以為有。這個時候東西實際上沒有了，為什麼說是由心造成的呢？ 答：如果隨著虛妄的心中，轉變這障礙物外面的東西，也隨著心的有無而變化。這也是心隨著拿走的東西，不失去東西而轉變了。如果從如來藏性（Tathagatagarbha-nature，如來所具有的覺悟本性）真實清凈心來說，這個東西不動本處，本體應遍十方，性質常常不改變。即使移動到其他地方，也常常不動本處。迷惑的時候是境攝心，覺悟的時候是心攝境，為什麼（不是由心造成的）呢？
【English Translation】 English version: It is also like that. Furthermore, just as Bodhisattvas from all directions come to attest and affirm, their names being the same as (Sakyamuni Buddha's) name. All attestations and affirmations from the ten directions are also like this. Therefore, it accomplishes endless upon endless merits, without losing the sequential order of cause and effect, and the essence neither increases nor decreases. Hence, the scripture says: 'When all sentient beings attain Buddhahood, the Buddha realm does not increase, and the sentient being realm does not decrease.' Nine, the Gate of Wholesome Accomplishment Through Mind Transformation. This speaks from the perspective of the mind. All the endless meanings of the Dharma, and all phenomena and principles, are established by the pure true mind of the Tathagatagarbha-nature (Tathagatagarbha-nature, the inherent enlightened nature possessed by the Tathagata), manifesting without obstruction. Whether good or evil, whether ordinary or saintly, all transform according to the mind. The Avatamsaka body (Avatamsaka body, the majestic body of the Buddha) spoken of by the World-Honored One pervades the seven locations and nine assemblies (seven locations and nine assemblies, the nine Avatamsaka Sutra Dharma assemblies held by the Buddha in different locations), even to the pores of dust particles in the ten directions of the Dharma Realm (ten directions of the Dharma Realm, the entire universe) and the space realm (space realm, boundless space), never departing from the place of initial enlightenment. The scripture says: 'Even though pervading the seven locations and nine assemblies, it does not depart from the place of tranquil extinction (place of enlightenment, the place of enlightenment).' It also says: 'Without leaving the Bodhi tree (Bodhi tree, the tree under which the Buddha attained enlightenment), he ascends to the Trayastrimsa Heaven (Trayastrimsa Heaven, the Heaven of the Thirty-three Gods in Buddhism).' This illustrates that all myriad realms and conditions do not go beyond one true mind. As the verse in the Chapter on Dedication of Merit (Chapter on Dedication of Merit, a chapter in the Avatamsaka Sutra) says: 'Like this, the lord among all people, according to all the realms he possesses, fully understands in a single thought, and also does not abandon the Bodhi practice (Bodhi practice, the practice of pursuing enlightenment).' Another verse says: 'All Buddha-lands (Buddha-land, the pure land where Buddhas reside) are filled with Buddha-sons, equally sharing one mind, all that is done will not be in vain. At the tip of every pore, perfect enlightenment (perfect enlightenment, complete enlightenment) is attained at once.' Such great vows are immeasurable and boundless, like space and sentient beings, the Dharma Realm and Nirvana (Nirvana, liberation), the appearance of Buddhas in the world, the realm of the Buddha's wisdom mind. Question: If all defiled and pure phenomena are created by the mind, for example, if someone first sees something outside an obstacle, and when someone else takes the thing away, the person still thinks it is there. At this time, the thing is actually gone, so why is it said to be created by the mind? Answer: If, according to the deluded mind, the thing outside the obstacle is transformed, it also changes according to the presence or absence of the mind. This is also the mind following the thing that was taken away, transforming without losing the thing. If speaking from the perspective of the true pure mind of the Tathagatagarbha-nature (Tathagatagarbha-nature, the inherent enlightened nature possessed by the Tathagata), this thing does not move from its original place, its essence responds to all ten directions, and its nature is constantly unchanging. Even if it is moved to another place, it still does not move from its original place. When deluded, the environment controls the mind; when enlightened, the mind controls the environment. Why (is it not created by the mind)?
者。迷時但隨境轉。境正心正。境邪心邪。著邪正之緣。成善惡之業。若悟時知唯我心。心有境有。心空境空。不定空有之緣。豈成物我之別。則非空非有。能有能空。一一皆自在轉也。所以凈名經云。天魔外道。皆吾侍也。此猶約對治教中。為被物轉者。方便言轉。若直見心性之人。既無所轉之物。亦無能轉之智。總上十玄門。皆於此唯心迴轉門。成就。不出一心之義。以平等心。是一義。差別心。是多義。以一心即一切心。是相即義。是同時相應義。以一切心入一心。是相入義。以一心攝一切心。是隱義。以一切心資一心。是顯義。以不壞差別心而現平等心。是多中一義。以不隱平等心而現差別心。是一中多義。又微細心不礙廣大心。廣大心不礙微細心。是一多不同義。以一實心。是純。差別心。是雜。差別心即一實心。雜恒純。一實心即差別心。純恒雜。即諸藏純雜義。以一心帶一切心。還入一心。是帝網義。因心現境。見境識心。是託事顯法義。長劫短劫。延促時量。皆從積念而成。一心所現。是十世義。因一心正義。演難思法門。究竟指歸。言亡慮絕。即唯心迴轉義。自心既爾。彼心亦然。涉入交羅。重重無盡。十託事顯法生解門。此約智說。以智觀照。則萬法如鏡。能生正解不起邪倒。如經最初舉金色世
【現代漢語翻譯】 現代漢語譯本： 這些（眾生）在迷惑時，只是隨著外境而轉。外境正，心就正；外境邪，心就邪。執著于邪正的因緣，就形成了善惡的業。如果覺悟時，就知道只有自己的心（才是根本）。心存在，外境才存在；心空了，外境也空了。不執著于空有的因緣，哪裡會有物與我的區別呢？這樣就既非空也非有，能有也能空，一切都自在運轉。所以《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說：『天魔外道，都是我的侍從。』這還是就對治教法中，為那些被外物所轉的人，方便地說（心能）轉（外物）。如果直接見到心性的人，既沒有能被轉的外物，也沒有能轉的智慧。總而言之，前面的十玄門，都是在這個唯心迴轉門中成就的，沒有超出『一心』的意義。以平等心，就是一義；差別心，就是多義。以一心即一切心，是相即義，是同時相應義。以一切心入一心，是相入義。以一心攝一切心，是隱義；以一切心資助一心，是顯義。以不破壞差別心而顯現平等心，是多中一義；以不隱藏平等心而顯現差別心，是一中多義。又，微細心不妨礙廣大心，廣大心不妨礙微細心，是一多不同義。以一實心，是純；差別心，是雜。差別心即一實心，雜恒常是純；一實心即差別心，純恒常是雜，這就是諸藏純雜義。以一心帶著一切心，還歸入一心，是帝網義。因心顯現外境，見外境而認識心，是託事顯法義。長劫短劫，時間的長短，都是從積累的念頭而形成的，一心所顯現的，是十世義。因一心正義，演說不可思議的法門，最終的指歸，是言語止息，思慮斷絕，這就是唯心迴轉義。自己的心既然如此，其他人的心也是這樣，相互涉入交織，重重無盡。十託事顯法生解門，這是就智慧來說的。以智慧觀照，那麼萬法就像鏡子一樣，能生起正解，不起邪倒。如經文最初舉例金色世界（Golden World）……
【English Translation】 English version: Those (beings), when deluded, simply follow the external environment. If the environment is right, the mind is right; if the environment is wrong, the mind is wrong. Attaching to the conditions of right and wrong creates karmas of good and evil. If, upon awakening, one knows that only one's own mind (is fundamental). If the mind exists, the environment exists; if the mind is empty, the environment is empty. Not clinging to the conditions of emptiness and existence, how can there be a distinction between object and self? Thus, it is neither empty nor existent, capable of both existence and emptiness, with everything freely revolving. Therefore, the Vimalakīrti Nirdeśa Sūtra says: 'The heavenly demons and heretics are all my attendants.' This is still a provisional statement within the context of the remedial teachings, spoken for those who are turned by external things, conveniently saying that (the mind) can turn (external things). If one directly sees the nature of mind, there is neither an external thing to be turned nor the wisdom to turn it. In summary, the preceding ten profound gates are all accomplished within this gate of the revolving of the mind-only, not exceeding the meaning of 'one mind.' With an equal mind, there is the meaning of one; with a differentiated mind, there is the meaning of many. With one mind being all minds, there is the meaning of mutual identity, the meaning of simultaneous correspondence. With all minds entering one mind, there is the meaning of mutual entry. With one mind encompassing all minds, there is the meaning of concealment; with all minds supporting one mind, there is the meaning of manifestation. With not destroying the differentiated mind while manifesting the equal mind, there is the meaning of one within many; with not concealing the equal mind while manifesting the differentiated mind, there is the meaning of many within one. Furthermore, the subtle mind does not obstruct the vast mind, and the vast mind does not obstruct the subtle mind, there is the meaning of one and many being different. With one real mind, there is purity; with the differentiated mind, there is complexity. The differentiated mind is identical to the one real mind, complexity is always purity; the one real mind is identical to the differentiated mind, purity is always complexity, which is the meaning of purity and complexity in the various treasuries. With one mind carrying all minds, returning to one mind, there is the meaning of the Indra's net. Because of the mind manifesting the environment, seeing the environment and recognizing the mind, there is the meaning of revealing the Dharma through reliance on phenomena. Long kalpas and short kalpas, the length of time, are all formed from accumulated thoughts, what is manifested by one mind, is the meaning of the ten ages. Because of the right meaning of one mind, expounding inconceivable Dharma gates, the ultimate destination is the cessation of words and the extinction of thoughts, which is the meaning of the revolving of the mind-only. Since one's own mind is like this, so are the minds of others, mutually interpenetrating and interwoven, endlessly. The ten gates of generating understanding by revealing the Dharma through reliance on phenomena, this is spoken in terms of wisdom. With wisdom illuminating, then all dharmas are like a mirror, capable of generating right understanding and not arising with wrong inversions. As the sutra initially exemplifies the Golden World...
界。顯始起于實際之心。所見法界中。一切幢一切蓋等事。皆顯無生智行。如善財所見樓觀園林。皆入法界。如上十玄門自在無礙。皆是緣起相由。具有力無力。有體無體。即入相持。似有顯現。此宗鏡。是法界大緣起門。皆因即入二義。得有諸門成就。顯此一心無礙。以體用二法。成其即入二義。一據體。有空不空。皆同體故。有相即義。二約用。則有有力無力。互相交徹。有力持無力故。有相入義。又以用收體。更無別體。故有相入。以體收用。更無別用。故唯相即。以體用無二故常相即入。又體即是理。用即是事。無分是理。分即是事。分與無分。皆無障礙。各有四句。先理四句。一無分限。以遍一切處故。二非無分。以一法中。無不具故。三具分無分。謂分無分一味故。以全體在一法。而一切處恒滿故。如觀一塵中。見一切處法界。故四。俱。非以自體絕待故。事四句者。一有分。以隨自事相。有分劑故。二無分。以全體得理故。大品云。色前後際不可得。三具分無分。二義無礙。是故具此二義。方是事故。四俱非。以二義融故。以一切緣起。不出理事。以事故非一。以理故非異。于無差之性。隨有差之相。則性隨相異。此是不異而異。于有分之事。隨無分之理。則事隨理一。此是不一而一。不一而一。方成
【現代漢語翻譯】 界：顯現的開始源於實際之心。所見到的法界（Dharmadhatu，一切事物存在的領域）中，一切寶幢、寶蓋等事物，都顯現出無生智的執行。例如善財童子所見到的樓觀、園林，都融入法界。如同前面所說的十玄門（Ten Profound Gates）那樣自在無礙，都是緣起（dependent origination）相依的。具有力與無力，有體與無體，即能相互涉入。看似有顯現，這宗鏡（宗門之鏡）是法界的大緣起之門，都因為『即』和『入』這兩種含義，才能成就各種門。顯現出這一心是無礙的，以體（essence）和用（function）這兩種法，成就『即』和『入』這兩種含義。一，從體來說，有空與不空，都是同一本體，所以有相即的含義。二，從用來說，則有力與無力，互相交錯滲透，因為有力能支援無力，所以有相入的含義。又以用收攝體，更沒有別的體，所以有相入。以體收攝用，更沒有別的用，所以唯有相即。因為體用無二，所以常常相即相入。又體就是理（principle），用就是事（phenomena）。無分就是理，分就是事。分與無分，都沒有障礙，各自有四句。先說理的四句：一，無分限，因為它遍一切處。二，非無分，因為在一個法中，沒有不具備的。三，具分無分，意思是分與無分是一味的，因為全體在一個法中，而一切處恒常圓滿。例如觀察一微塵中，就能見到一切處的法界。四，俱非，因為它自體是絕對的。事的四句：一，有分，因為它隨著自身的事相，有分劑。二，無分，因為它全體得理。如《大品般若經》（Mahaprajnaparamita Sutra）所說，色（form）的前後際不可得。三，具分無分，兩種含義沒有障礙，所以具備這兩種含義，才是事。四，俱非，因為兩種含義融合在一起。因為一切緣起，都離不開理事。因為事，所以不是一；因為理，所以不是異。在沒有差別的自性中，隨著有差別的相，那麼自性就隨著相而異，這是不異而異。在有分的事中，隨著無分的理，那麼事就隨著理而一，這是不一而一。不一而一，才能成就。
【English Translation】 Realm: The manifestation begins from the mind of actuality. Within the Dharmadhatu (the realm of all phenomena), all canopies, banners, and other things manifest the operation of the wisdom of non-origination. For example, the pavilions and gardens seen by Sudhana (a seeker of enlightenment) all merge into the Dharmadhatu. Like the Ten Profound Gates mentioned above, they are unobstructed and free, all dependently originated. Having strength and lacking strength, having substance and lacking substance, they can interpenetrate each other. Seemingly there is manifestation, this Mirror of the Sect (Zong Jing) is the great gate of dependent origination of the Dharmadhatu, all because of the meanings of 'is' and 'enters', can various gates be accomplished. Manifesting that this one mind is unobstructed, using the two dharmas of essence (體) and function (用) to accomplish the two meanings of 'is' and 'enters'. First, from the perspective of essence, having emptiness and non-emptiness are the same essence, so there is the meaning of inter-identity. Second, from the perspective of function, there is strength and lack of strength, interpenetrating each other, because strength can support weakness, so there is the meaning of inter-entry. Furthermore, using function to encompass essence, there is no other essence, so there is inter-entry. Using essence to encompass function, there is no other function, so there is only inter-identity. Because essence and function are not two, they are always inter-identical and inter-entering. Moreover, essence is principle (理), and function is phenomena (事). Non-division is principle, and division is phenomena. Division and non-division are without obstruction, each having four phrases. First, the four phrases of principle: one, without division, because it pervades all places. Two, not without division, because within one dharma, there is nothing not possessed. Three, possessing division and non-division, meaning that division and non-division are of one flavor, because the whole is in one dharma, and all places are constantly complete. For example, observing one dust particle, one can see the Dharmadhatu in all places. Four, neither, because its self-nature is absolute. The four phrases of phenomena: one, having division, because it follows its own phenomena, having division. Two, without division, because it wholly attains principle. As the Prajnaparamita Sutra says, the past and future boundaries of form are unattainable. Three, possessing division and non-division, the two meanings are without obstruction, so possessing these two meanings is phenomena. Four, neither, because the two meanings are fused together. Because all dependent origination cannot be separated from principle and phenomena. Because of phenomena, it is not one; because of principle, it is not different. In the nature of no difference, following the appearance of difference, then the nature follows the appearance and is different, this is not different but different. In the phenomena of division, following the principle of non-division, then the phenomena follows the principle and is one, this is not one but one. Not one but one, can be accomplished.
其一。不異而異。方成其異。又理事諸法。由不異方得不一。何者。若異。即妄有體。不依真立。不依真故。即不有妄。今有妄者。由不異故。得成不一。以妄無自體故。全依真成。明妄成故。與真不一。如波依水。由不異水。遂得成波。以成波故。與濕不一。又不一方成不異。由有能依所依故。交徹不異。如有波故。說波即濕。由有濕故。說水即波。是故一異無性。全體相收。不壞大小之形。而成即入之勢。以理事各無性故。互相成立。以事無定體故。長非長相。短非短相。既無長短。即不用壞。以即相無相故。所以長劫即短劫。短劫即長劫。以無相即相故。大塵入小塵。小塵入大塵。以即故理同。以入故事異。以理即事故。非異即是非一。以事即理故。非一即是非異。由非一即非異故。令此事法。不離一處而全遍十方。由非異即非一故。全遍十方而不動一位。一無性理。自在義成。微細相容。無礙安立。如上理事融通。非一非異。非有非無。不墮邊邪。方能悟入。如理無分限。總曰無邊。事有分限。故名有邊。若依理成事。理性全隱。則無邊即邊。若會事歸理。事相全盡。則邊即無邊。今則不爾。不失理而事現。云無邊之邊。不壞事而理顯。云邊之無邊。若定言一異。非一非異。非非一非非異等。盡同戲論。不契
【現代漢語翻譯】 現代漢語譯本： 第一段。不異才能顯出差異。正是因為不異，才成就了差異。同樣，事和理等諸法，也是因為不異才能不一。為什麼呢？如果存在差異，那就是虛妄有自體，不依賴真如而存在。不依賴真如，虛妄就不能存在。現在虛妄存在，是因為它與真如不異，所以才能成就不一。因為虛妄沒有自體，完全依賴真如而成立。說明虛妄成立，與真如並不相同，就像波浪依賴水一樣，因為與水不異，才能成為波浪。因為成為波浪，所以與水（濕性）並不相同。不一才能成就不異，因為有能依和所依的關係，所以交相輝映而不異。比如因為有波浪，所以說波浪就是水；因為有水，所以說水就是波浪。因此，一和異沒有自性，全體相互包容，不破壞大小的形態，而成就即入的態勢。因為事和理各自沒有自性，所以互相成立。因為事沒有固定的本體，所以長不是真正的長相，短也不是真正的短相。既然沒有長短，就不用破壞。因為即相就是無相，所以長劫就是短劫，短劫就是短劫就是長劫。因為無相就是相，所以大塵可以進入小塵，小塵可以進入大塵。因為『即』的緣故，理是相同的；因為『入』的緣故，事是不同的。因為理就是事，所以非異就是非一；因為事就是理，所以非一就是非異。由於非一就是非異，所以此事法，不離一處而完全遍佈十方。由於非異就是非一，所以完全遍佈十方而不動一位。一無自性的道理，自在的意義得以成就。微細相互容納，無礙安立。如上所述，理事融通，非一非異，非有非無，不落入邊見邪見，才能悟入。 第二段。如果按照理來成就事，理性完全隱沒，那麼無邊就是有邊。如果會合事歸於理，事相完全消失，那麼有邊就是無邊。現在不是這樣，不失去理而事相顯現，稱為無邊的有邊；不破壞事相而理顯現，稱為有邊的無邊。如果一定說一、異、非一、非異、非非一、非非異等等，都如同戲論，不契合實際。
【English Translation】 English version: First paragraph. Only through non-difference can difference be manifested. It is precisely because of non-difference that difference is achieved. Similarly, phenomena such as 'shi' (事, phenomena) and 'li' (理, principle) can only be non-dual because of non-difference. Why is this so? If there were difference, it would mean that delusion has its own substance, not relying on 'zhenru' (真如, Suchness). If it does not rely on 'zhenru', then delusion cannot exist. Now, delusion exists because it is non-different from 'zhenru', thus achieving non-duality. Because delusion has no inherent substance, it relies entirely on 'zhenru' for its existence. This shows that the establishment of delusion is not the same as 'zhenru', just as a wave depends on water. Because it is non-different from water, it can become a wave. Because it becomes a wave, it is not the same as water (wetness). Non-duality can achieve non-difference, because there is a relationship between the dependent and the depended upon, so they interpenetrate without difference. For example, because there is a wave, we say that the wave is water; because there is water, we say that water is a wave. Therefore, oneness and difference have no self-nature, and the whole encompasses each other, without destroying the forms of large and small, thus achieving the state of 'ji ru' (即入, being identical and entering). Because 'shi' and 'li' each have no self-nature, they establish each other. Because 'shi' has no fixed substance, long is not truly long, and short is not truly short. Since there is no long or short, there is no need to destroy. Because 'ji xiang' (即相, the aspect of identity) is 'wu xiang' (無相, no aspect), therefore a long 'kalpa' (劫, aeon) is a short 'kalpa', and a short 'kalpa' is a long 'kalpa'. Because 'wu xiang' is 'xiang', a large dust particle can enter a small dust particle, and a small dust particle can enter a large dust particle. Because of 'ji', the principle is the same; because of 'ru', the phenomena are different. Because 'li' is 'shi', non-difference is non-duality; because 'shi' is 'li', non-duality is non-difference. Because non-duality is non-difference, this phenomenon does not leave one place but completely pervades the ten directions. Because non-difference is non-duality, it completely pervades the ten directions without moving a single position. The principle of one without self-nature, the meaning of freedom is achieved. The subtle mutually accommodate, and are established without hindrance. As mentioned above, 'li' and 'shi' interpenetrate, neither one nor different, neither existent nor non-existent, not falling into biased or heretical views, only then can one awaken and enter. Second paragraph. If 'shi' is achieved according to 'li', the nature of 'li' is completely hidden, then the boundless is the bounded. If 'shi' is united and returns to 'li', the appearance of 'shi' completely disappears, then the bounded is the boundless. Now it is not like this, without losing 'li' and 'shi' appears, it is called the bounded of the boundless; without destroying 'shi' and 'li' appears, it is called the boundless of the bounded. If one insists on saying one, different, not one, not different, neither not one nor not different, etc., it is all like playful arguments, not in accordance with reality.
真如。故三無性論。複次無戲論故。名為真實。無戲論者。于相等離一異虛妄故。乃至若真如與相等異。即有三過失。一者。此真如則非相等實體。二者。修觀行則不依相等為方便。得通達真如。三者。覺真如已。則應未達相等諸法。不相關故也。若真如與相等是一。亦有三過。一者。真如既無差別。相等。亦應無差別。二者。若見相等。即見真如。三者。若見真如。不能清凈。如見相等。則無有聖人。無得解脫。無有涅槃。世出世異。是故由離一異等無戲論。故無變異。無變異故。即是真實性也。是知非一非異。非有非空。此宗鏡奧旨。自在圓融。謂欲一則一。欲異則異。欲存即存。欲泯便泯。異不礙一。泯不礙存。方為自在。常一常異。常存常泯。名為圓融。又如弄珠鈴之者。其珠不住空中。不落地上。不在手裡。既不在三處。亦不住一處。不住空中。即喻不住空觀。不落地上。即喻不住假觀。不在手裡。即喻不住中觀。既不住三亦不成一。則非一非三而三而一。斯為妙矣。若未偶斯旨。所有見聞。皆墮斷常。不成玄妙。若入宗鏡。無往不真。昔所不知。而今得知。昔所不見。如今得見。如大涅槃經云。於一心中。則具足現五趣身。所以者何。以得如來大涅槃經。之勢力故。是則名為昔所不得。而今得之。乃至於
【現代漢語翻譯】 現代漢語譯本 真如（Tathata，事物的真實如是的狀態）。因此有三無性論（Trisvabhāva-nirdeśā）。再者，因為沒有戲論（Prapañca，虛妄分別），所以稱為真實。沒有戲論是指，對於相等（Samata，平等性）遠離一異等虛妄分別。如果真如與相等是不同的，就會有三種過失：第一，這個真如就不是相等的實體；第二，修觀行就不能依靠相等作為方便，來通達真如；第三，覺悟真如之後，就不應該未通達相等諸法，因為它們不相關聯。如果真如與相等是相同的，也會有三種過失：第一，真如既然沒有差別，相等也應該沒有差別；第二，如果見到相等，就等於見到真如；第三，如果見到真如，不能得到清凈，如同見到相等一樣，那麼就沒有聖人，沒有得到解脫，沒有涅槃，世間和出世間就沒有區別。因此，由於遠離一異等戲論，所以沒有變異。沒有變異，就是真實性。由此可知，非一非異，非有非空，這是宗鏡的奧旨，自在圓融。想要一是，想要異就異；想要存在就存在，想要泯滅就泯滅。異不妨礙一，泯滅不妨礙存在，這才叫做自在。常一常異，常存常泯，叫做圓融。又好像玩珠鈴的人，珠子不住在空中，不落在地上，不在手裡，既不在三處，也不住在一處。不住在空中，比喻不住在空觀；不落在地上，比喻不住在假觀；不在手裡，比喻不住在中觀。既不住三也不成一，那麼就非一非三而三而一，這就是妙處。如果未能領會這個宗旨，所有的見聞，都會墮入斷常二見，不能成就玄妙。如果進入宗鏡，無處不真。過去所不知道的，現在知道了；過去所沒有見到的，現在見到了。如同《大涅槃經》所說，在一心中，就具足顯現五趣身（五道輪迴之身）。為什麼呢？因為得到如來大涅槃經的勢力。這就是過去所沒有得到的，現在得到了，乃至到...
【English Translation】 English version Tathata (Suchness, the true state of things). Therefore, there is the Trisvabhāva-nirdeśā (Three Natures Doctrine). Furthermore, it is called reality because there is no Prapañca (conceptual proliferation, mental fabrication). 'No Prapañca' means being apart from the false discriminations of 'one' or 'different' regarding Samata (Equality). If Tathata is different from Samata, there would be three faults: First, this Tathata would not be the substance of Samata. Second, the practice of contemplation would not rely on Samata as a means to penetrate Tathata. Third, after realizing Tathata, one should not have failed to understand the dharmas of Samata, because they are not related. If Tathata is the same as Samata, there would also be three faults: First, since Tathata has no difference, Samata should also have no difference. Second, if one sees Samata, one sees Tathata. Third, if one sees Tathata, one cannot be purified, just as seeing Samata, then there would be no sages, no liberation, no Nirvana, and no distinction between the mundane and the supramundane. Therefore, because it is apart from the Prapañca of 'one' or 'different', there is no change. Because there is no change, it is the true nature. From this, it can be known that it is neither one nor different, neither existent nor non-existent. This is the profound meaning of the Mirror of the Sect, freely and perfectly integrated. If one wants it to be one, it is one; if one wants it to be different, it is different; if one wants it to exist, it exists; if one wants it to vanish, it vanishes. Difference does not hinder oneness, and vanishing does not hinder existence. This is called freedom. Constantly one and constantly different, constantly existing and constantly vanishing, is called perfect integration. It is also like someone playing with a pearl bell; the pearl does not stay in the air, does not fall on the ground, and is not in the hand. Since it is not in the three places, it also does not stay in one place. Not staying in the air is a metaphor for not dwelling in the emptiness contemplation; not falling on the ground is a metaphor for not dwelling in the provisional contemplation; not being in the hand is a metaphor for not dwelling in the middle contemplation. Since it does not dwell in the three, nor does it become one, then it is neither one nor three, yet three and one. This is the wonder. If one has not grasped this principle, all that is seen and heard will fall into the two extremes of permanence and annihilation, and will not achieve the profound mystery. If one enters the Mirror of the Sect, everything is true. What was not known in the past is now known; what was not seen in the past is now seen. As the Mahāparinirvāṇa Sūtra says, 'In one mind, the bodies of the five realms (of rebirth) are fully manifested.' Why? Because one has obtained the power of the Tathāgata's Mahāparinirvāṇa Sūtra. This is what was not obtained in the past, but is now obtained, even to...
一念中。遍知六趣眾生之心。是名菩薩昔所不知。而今得知。
宗鏡錄卷第三十八
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第三十九
慧日永明寺主智覺禪師延壽集
夫覺王明敕大教指歸。末法比丘。須於四念處修道。其旨如何。
答。此出大般涅槃經。最後垂示。總前教跡。同此指歸。以四念處。即是宗鏡所明一切眾生身受心法。如經云。佛告阿難。如汝所問。佛涅槃后依何住者。阿難。依四念處。嚴心而住。觀身性相。同於虛空。名身念處。觀受不在內外。不住中間。名受念處。觀心但有名字。名字性離。名心念處。觀法不得善法。不得不善法。名法念處。阿難。一切行者。應當依此四念處住。又云。譬如國王。安住己界。身心安樂。若在他界。則得眾苦。一切眾生。亦復如是。若能自住於己境界。則得安樂。若至他界。則遇惡魔。受諸苦惱。自境界者。謂四念處。他境界者。謂五欲也。華手經云。佛告跋陀婆羅。于爾時世。一切善人應作是念。我等當自依四念處。四念處者。于聖法中。一切諸法。皆名念處。何以故。一切諸法常住自性。無能壞故。一切諸法皆名念處者。故知即法是心。即心是法。皆同一性
【現代漢語翻譯】 現代漢語譯本 一念之中，普遍知曉六道眾生的心念，這被稱為菩薩過去所不瞭解，而現在得以知曉的境界。
《宗鏡錄》卷第三十八
丁未年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第三十九
慧日永明寺住持智覺禪師延壽 輯
覺王（佛陀）明確訓示，大教的最終歸宿，末法時期的比丘，必須在四念處（觀身、受、心、法四種對像）修習佛道，這其中的要旨是什麼？
回答：這出自《大般涅槃經》，是佛陀最後垂示的教誨，總括了之前的教法，共同指向這個歸宿。因為四念處，就是《宗鏡》所闡明的一切眾生的身、受、心、法。如經中所說：佛告訴阿難：『如你所問，佛涅槃后，我們依什麼安住？』阿難，依四念處，端正心念而安住。觀察身體的自性與現象，如同虛空一般，這稱為身念處。觀察感受不在內部，不在外部，也不在中間，這稱為受念處。觀察心念只是一個名稱，名稱的自性是空性的，這稱為心念處。觀察法，不執著于善法，也不執著于不善法，這稱為法念處。阿難，一切修行者，都應當依這四念處安住。』 經中又說：『譬如國王，安住在自己的國土，身心安樂。若在其他國土，就會遭受各種痛苦。一切眾生也是這樣，如果能安住在自己的境界，就能得到安樂。如果到了其他境界，就會遇到惡魔，遭受各種苦惱。自己的境界，就是指四念處；其他的境界，就是指五欲（色、聲、香、味、觸）。』 《華手經》中說：佛告訴跋陀婆羅：『在那個時代，一切善人都應當這樣想：我們應當自己依靠四念處。四念處，在聖法中，一切諸法，都稱爲念處。為什麼呢？因為一切諸法常住于自身的本性，沒有誰能夠破壞它。一切諸法都稱爲念處。』由此可知，即法是心，即心是法，它們都是同一自性。
【English Translation】 English version In a single thought, to universally know the minds of beings in the six realms is what is called a Bodhisattva's former ignorance, now attained knowledge.
Zong Jing Lu (Record of the Source Mirror) Volume 38
Engraved in the year Dingwei by the Grand Repository Supervisor Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 39
Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yong Ming Temple
The Awakened King (Buddha) clearly instructs, pointing to the ultimate return of the Great Teaching. Monks in the Dharma-Ending Age must cultivate the path through the Four Foundations of Mindfulness (observing body, sensations, mind, and phenomena). What is the essence of this?
Answer: This comes from the 'Mahaparinirvana Sutra', the final instruction given by the Buddha, summarizing all previous teachings and pointing to this same return. Because the Four Foundations of Mindfulness are precisely what the 'Zong Jing' clarifies as the body, sensations, mind, and phenomena of all beings. As the sutra says: 'The Buddha told Ananda: As you asked, after the Buddha's Nirvana, what should we rely on to abide?' Ananda, rely on the Four Foundations of Mindfulness, rectify your mind and abide. Observe the nature and characteristics of the body, as being the same as empty space, this is called the Foundation of Mindfulness of the Body. Observe sensations as not being inside, not being outside, and not abiding in the middle, this is called the Foundation of Mindfulness of Sensations. Observe the mind as merely having a name, the nature of the name is detachment, this is called the Foundation of Mindfulness of the Mind. Observe phenomena, not clinging to good phenomena, nor clinging to non-good phenomena, this is called the Foundation of Mindfulness of Phenomena. Ananda, all practitioners should abide by these Four Foundations of Mindfulness.' The sutra also says: 'For example, a king, abiding in his own territory, experiences peace and happiness in body and mind. If he is in another territory, he will encounter all kinds of suffering. All beings are also like this. If they can abide in their own realm, they will attain peace and happiness. If they go to another realm, they will encounter demons and suffer all kinds of afflictions. One's own realm refers to the Four Foundations of Mindfulness; the other realm refers to the five desires (form, sound, smell, taste, and touch).' The 'Hua Shou Sutra' says: The Buddha told Bhadra-pala: 'In that age, all good people should think like this: We should rely on the Four Foundations of Mindfulness ourselves. The Four Foundations of Mindfulness, in the sacred Dharma, all dharmas are called the Foundations of Mindfulness. Why? Because all dharmas constantly abide in their own nature, and no one can destroy them. All dharmas are called the Foundations of Mindfulness.' From this, we know that dharma is mind, and mind is dharma, they are all of the same nature.
。豈能壞乎。若有二法。則能相壞。大寶積經偈云。得無動處者。常住于無處。無動處者。則自心境界。此境界。即無處所。如金剛三昧經云。心無邊際。不見處所。論釋云。心無邊際者。歸一心原。心體周遍。遍十方。故無邊。週三世故無際。雖週三世。而無古今之殊。雖遍十方。而無此彼之處。故言不見處所。大法炬陀羅尼經云。夫念處者。云何念義。當知是念。無有違諍。隨順如法。趣向平等。遠離邪念。無有移轉。及諸別異。唯是一心。入不動定。若能如是。名爲念義。如天臺智者。廣述真詮。大小兼弘。教觀雙辯。末後唯說觀心論章。意亦如是。亦如祖師馬鳴菩薩。廣釋經造論。末後唯制一卷略論。名大乘起信論云。有摩訶衍。能起大乘信根。立心真如心生滅二門。總論一心。別開體用。若了此一心大旨。即是起一切眾生大乘信根。若未信者。設經無量億劫。廣大修行。不入祖佛正宗。皆是假名菩薩。以此一論之要義。總攝諸部之廣文。以源攝流。有何不盡。亦是諸聖製作大意。亦是宗鏡本懷。乃諸佛所知。群賢所證。眾德所備。萬行所弘。妙義所詮。究竟所趣。此四念處。破八顛倒。一不凈中作凈想。二苦中作樂想。三無常中作常想。四無我中作我想。此是外道凡夫四倒。又一凈中作不凈想。二樂中作苦
想。三常中作無常想。四我中作無我想。此是二乘四倒。共成八倒。是以修四念處觀。破八顛倒。于中而般涅槃。是十方諸佛出世本懷。究竟指歸秘密藏中。最後放捨身命之處。正當宗鏡大旨。一心法門。輔行記云。四念處觀者。一一念處。皆悉先明空假破倒。次以中道結成秘藏。自他俱滿。義兼大小。言俱破者。既以中道顯秘密藏。故四念處咸皆破倒。何者。以即空故。破常倒。義兼于小。以即假故。破無常倒。義兼于大。中道為正。故曰義兼大小。以即中故。雙照大小。雙非大小。即是雙照雙破八倒。三諦相即。兼無前後。破無次第。即破即立。即照即遮。四榮四枯者。大涅槃經云。東方雙者。喻常無常。南方雙者。喻樂無樂。西方雙者。喻我無我。北方雙者。喻凈不凈。四方各雙。故名雙樹。方面皆悉一枯一榮。榮喻于常等。枯喻無常等。如來於中北首而臥。入般涅槃。表非枯非榮。榮即表假。枯即表空。即是于其空假中間。而入秘藏。後分經云。東方一雙。在於佛后。西方一雙。在於佛前。南方一雙。在於佛足。北方一雙。在於佛首。入涅槃已。東西二雙合為一樹。南北二雙亦合為一。二合皆悉垂覆如來。其樹慘然。皆悉變白。常無常等。二即不二。常樂我凈。遍覆法界故。二合垂覆如來。即是如來契于秘藏
。亦是念處無非寂滅。白者。即是眾色之本。常等稱本。故名為變白。言北首者。增一阿含云。表于佛法久住北天。長阿含第四云。佛告阿難。安我頭南首。面向北。則使佛法久住不滅。況涅槃終極。不表秘藏耶。然一代教門。凡諸所表。文義顯著。莫過雙樹。以四念處。能為大小觀行初門。是故爾也。慇勤遺囑。意在於斯。又但凡夫謂身為凈。言受是樂。執心是常。計法為我。由斯四倒。而起貪愛無明。而有諸行乃至老死。苦集浩然。八萬四千煩惱火。燒於五陰舍宅。故法華經云。四面俱時歘然火起。即喻四倒。若小乘觀人。即觀身不凈。破于凈倒。觀受是苦。破於樂倒。觀心無常。破于常倒。觀法無我。破於我倒。是則由前迷心顛倒。謂身是常樂我凈故。起貪愛諸煩惱。今既觀知身是不凈。乃至苦無常無我。則不起貪愛。無明。行識。乃至老死滅。則生死河傾。涅槃海滿。即是競共推排。爭出火宅。到無畏處。為是因緣。勸為小行之人。令依念處修道也。大乘四念處者。觀生死五陰之身。非枯非榮。即大寂定。涅槃經云。色解脫涅槃。乃至識解脫涅槃。若修此念處觀。即是觀一切六道眾生。即是常樂我凈大涅槃。具足佛之知見。如常不輕圓信成就。經云。施城中最下乞人。與難勝如來等。是則豈可分別是田非田。
可施不可施耶。故念處觀。即平等種子。若不修。則見生死涅槃有異。凡聖有殊。聖是敬田。即崇仰而施。凡是悲田。則厭賤而不捨。若入一心平等法界念處法門。則無分別。夫四念處者。念即觀慧之心。處即智照之境。能所冥合。唯是一心。今依天臺四念處觀。略明四教四念處。四句分別者。若非苦非樂。結成生滅苦樂。乃至非我非無我。結成無我。是三藏意。若非苦非樂。結成無苦無樂之苦樂。屬通教攝。凈名經云。五受陰通達空無所起。是苦義。結受念處觀。如大品不凈觀。即是摩訶衍。皆不可得故。以是不凈心觀色。自念我身未脫是法。未免三界生。猶應受百千生死。故言未脫。引廣乘品。成身念處觀。諸法不生不滅。是無常義。結成心念處觀。於我無我而不二。是無我義。結成法念處觀。是通教意。若作非常非無常。結成常。非垢非凈。結成凈。非苦非樂。結成樂。非我無我。結成我。即我別教。常樂我凈斷惑。歷別來證也。若作非垢非凈。雙照垢凈。非苦非樂。雙照苦樂。非常非無常。雙照常無常。非我非無我。雙照我無我。結成圓教。圓心修習。不斷煩惱而入涅槃。又前三教藏通別等。非今所用。是以略引。今重廣引圓四念處文。助成后信。四念處觀。云。四念處者。念是觀慧。大論云。念想智。皆一
法異名。初錄心名念。次習行名想。后成辦名智。處者境也。皆不離薩婆若。能觀之智。照而常寂。名之爲念。所觀之境。寂而常照。名之為處。境寂智亦寂。智照境亦照。一相無相。無相一相。即是實相。實相即是一實諦。亦名虛空佛性。亦名大般涅槃。如是境智。無二無異。如如之境。即如如之智。智即是境。說智及智處。皆名為般若。亦例云。說處及處智。皆名為所諦。是非境之境。而言為境。非智之智。而名為智。亦名心寂三昧。亦名色寂三昧。亦是明心三昧。亦是明色三昧。請觀音經云。身出大智光。如燒紫金山。大涅槃經云。光明者。即是智慧。金光明經云。不可思議智境。不可思議智照。此諸經。皆明念只是處。處只是念。色心不二。二而不二。為化眾生。假名二說耳。此之觀慧。只觀眾生一念無明心。此心即是法性。為因緣所生。即空即假即中。一心三心。三心一心。此觀亦名一切種智。此境亦名一圓諦。一諦三諦。三諦一諦。諸佛為此一大事因緣出現於世。欲令眾生佛知見開。諸佛出世事足。大涅槃經云。王道夷坦。無量義經云。行大直道。無留難故。法華經云。具足道。雖言三智。其實一心。為向人說。令易解故。而說為三。若教道。為言。所斷煩惱。如翻大地。河海俱覆。似崩大樹。根枝悉倒
【現代漢語翻譯】 現代漢語譯本： 法的不同名稱。最初記錄心念時稱為『念』。其次練習行為時稱為『想』。最後完成時稱為『智』。『處』指的是境界。所有這些都不離薩婆若（Sarvajna，一切智）。能觀的智慧，照耀而常寂靜，稱之為『念』。所觀的境界，寂靜而常照耀，稱之為『處』。境界寂靜，智慧也寂靜；智慧照耀，境界也照耀。一相即無相，無相即一相，這就是實相。實相就是一實諦，也稱為虛空佛性，也稱為大般涅槃（Mahaparinirvana，大滅度）。這樣的境界和智慧，無二無異。如如的境界，就是如如的智慧。智慧就是境界。說智慧和智慧的處所，都稱為般若（Prajna，智慧）。也可以這樣說，說處所和處所的智慧，都稱為所諦。這不是境界的境界，卻說它是境界；這不是智慧的智慧，卻說它是智慧。也稱為心寂三昧（Samadhi，禪定），也稱為色寂三昧。也是明心三昧，也是明色三昧。《請觀音經》說：『身出大智光，如燒紫金山。』《大涅槃經》說：『光明者，即是智慧。』《金光明經》說：『不可思議智境，不可思議智照。』這些經都說明『念』就是『處』，『處』就是『念』。色和心不是二，二而不是二。爲了教化眾生，假借名稱而作二種說法罷了。這種觀慧，只觀察眾生一念的無明心。這個心就是法性，因為因緣所生，所以即空即假即中。一心即三心，三心即一心。這種觀也稱為一切種智。這種境界也稱為一圓諦。一諦即三諦，三諦即一諦。諸佛爲了這一大事因緣而出現於世，想要讓眾生開啟佛的知見。諸佛出世的事情就足夠了。《大涅槃經》說：『王道夷坦。』《無量義經》說：『行大直道，無留難故。』《法華經》說：『具足道。』雖然說有三智，其實是一心。爲了向人解說，使人容易理解，所以才說成三種。如果教導，所斷的煩惱，就像翻轉大地，河海都被覆蓋；又像崩塌大樹，根和枝都倒下。
【English Translation】 English version: Different names for Dharma. Initially, recording the mind is called 『念』 (Nian, mindfulness). Next, practicing actions is called 『想』 (Xiang, thought). Finally, accomplishing is called 『智』 (Zhi, wisdom). 『處』 (Chu, place) refers to the realm. All of these do not depart from Sarvajna (一切智, all-knowing wisdom). The wisdom that can observe, shining and constantly tranquil, is called 『念』 (Nian, mindfulness). The realm that is observed, tranquil and constantly shining, is called 『處』 (Chu, place). When the realm is tranquil, wisdom is also tranquil; when wisdom shines, the realm also shines. One aspect is no aspect, no aspect is one aspect, this is the true reality. True reality is the one true truth, also called the Buddha-nature of emptiness, also called Mahaparinirvana (大般涅槃, great complete nirvana). Such realm and wisdom are not two, not different. The realm of Suchness is the wisdom of Suchness. Wisdom is the realm. Speaking of wisdom and the place of wisdom, both are called Prajna (般若, wisdom). Similarly, speaking of the place and the wisdom of the place, both are called what is true. This is not the realm of the realm, yet it is called the realm; this is not the wisdom of wisdom, yet it is called wisdom. It is also called the Samadhi (三昧, concentration) of mind-tranquility, also called the Samadhi of form-tranquility. It is also the Samadhi of illuminating the mind, also the Samadhi of illuminating form. The Sutra of Avalokitesvara says: 『The body emits great wisdom light, like a burning purple-gold mountain.』 The Mahaparinirvana Sutra says: 『Light is wisdom.』 The Suvarnaprabhasa Sutra says: 『The realm of inconceivable wisdom, the illumination of inconceivable wisdom.』 These sutras all explain that 『念』 (Nian, mindfulness) is just 『處』 (Chu, place), 『處』 (Chu, place) is just 『念』 (Nian, mindfulness). Form and mind are not two, two and yet not two. For the sake of transforming sentient beings, names are borrowed to make two kinds of explanations. This kind of contemplative wisdom only observes the one thought of ignorance in sentient beings' minds. This mind is the Dharma-nature, because it arises from conditions, therefore it is emptiness, provisionality, and the Middle Way. One mind is three minds, three minds are one mind. This contemplation is also called all-knowing wisdom. This realm is also called the one perfect truth. One truth is three truths, three truths are one truth. All Buddhas appear in the world for this one great cause and condition, wanting to enable sentient beings to open the Buddha's knowledge and vision. The affairs of the Buddhas appearing in the world are sufficient. The Mahaparinirvana Sutra says: 『The royal path is smooth and level.』 The Infinite Meaning Sutra says: 『Walking the great straight path, without obstacles.』 The Lotus Sutra says: 『Complete with the path.』 Although it is said that there are three wisdoms, in reality it is one mind. In order to explain to people, making it easy to understand, therefore it is said to be three. If teaching the path, the afflictions that are cut off are like overturning the earth, rivers and seas are all covered; like a collapsing great tree, roots and branches all fall down.
。用此智斷惑。亦復如是。通別塵沙無明。一時清凈。無量功德。諸波羅蜜萬行法門。具足無減。佛法秘藏。悉現在前。大品經云。諸法雖空。一心具足萬行。大涅槃經云。發心畢竟二不別。法華經云。本末究竟等。等故。名妙覺平等道。當知此慧。即法界心靈之原。三世諸佛無上法母。以法常故。諸佛亦常。樂我凈等。亦復如是。亦名寶所。亦名秘藏。佛及一切之所同歸。前三藏隘路。不得並行。通教共稟共行共入。入不能深。別教紆迴。歷別遙遠。即不能達。今此念處。曠若虛空。際于無際。猶如直繩直入西海。故名圓教四念處耳。張衡曰。翔鹍仰而不逮。況青鳥與黃雀。當知前三念處所不能及。唯圓念處。孤飛獨運。陵摩絳霄。無上。無等。無等等。豎無高蓋。故言無上。橫無儔例。故言無等等。等於十方三世諸佛。言無等等也。欲重說此義。更引天親唯識論。唯是一識。復有分別識。無分別識。分別識者。是識識。無分別者。似塵識。一切法界。所有瓶衣車乘等。皆是無分別識。龍樹云。四念處。即摩訶衍。摩訶衍。即四念處。一切法趣身念處。即是一性。色得有分別色。無分別色。分別色者。如言光明。即是智慧是也。無分別色。即是法界。四大所成色。皆是無分別等。是色心不二彼既得作兩識之名。此亦
作兩色之說。若色心相對。離色無心。離心無色。若不得作此分別色。無分別色。云何得作分別識。無分別識耶。若圓說者。亦得唯色唯聲唯香唯味唯觸唯識。若合論。一一法皆具足法界。諸法等故。般若等。內照既等。外化亦等。即是四隨逐物情有難易。
大智度論云。一切法並空。何須更用十喻。
答。空有二種。一難解空。二易解空。十喻是易解空。今以易解空。喻難解空。唯識意。亦如是。但約唯識。具一切法門。而眾生有二種。一多著外色。二少著內識。如上界多著內識。下二界著外色多。著內識少。如學問人多得外解。若約唯識論者。破外向內。令觀明白。法界法皆是一識。識空十法界空。識假十法界假。識中十法界亦中。專以內心。破一切法。若外觀十法界。即見內心。當知若色若識。皆是唯識。若識若色。皆是唯色。今雖說色心兩名。其實只一念無明法性。十界即是不可思議。一心。具一切。因緣所生法。一句。名為一念無明法性心。若廣說四句成一偈。即因緣所生心。即空即假即中。故般若經云。受持一四句偈。與十方虛空等。法華經云。聞一偈。亦與菩提記。一句亦然。三句亦如是。今只觀此一心。即不可思議。十界恒現前。入心地法門。故能不起寂場。現身八會。只是一句。一句
中有無量。無量中只一句。是為不思議故。如心諸佛爾。如佛眾生然。心佛與眾生。是三無差別。諸佛解脫。當於眾生心中求。眾生心。亦于諸佛解脫中求。始是般若究竟。等。未了者。一切法正。一切法邪。不以心分別。即一切法正。若以心分別。一切法邪。心起想即癡。無想即泥洹。此不思議非青黃赤白。方圓長短。無名無相。究竟寂滅。唯當心知。口不能說。若有因緣。善方便。用四悉檀。亦可得說。為眾生無量劫自性心不為煩惱所染而染。難可了知。迷妄名染。染即覆心。不見凈性。所以久處生死。不能返本還原。原實難解。二乘尚不聞其名。何況凡夫。今佛為作習因。如大通佛所繫珠。至釋迦時方成果實。令此種子漸漸積習。后遇聲光。發此種子。轉凡入聖。漸積功德。具足大悲心。皆已成佛道。若不爾者。無明覆法性。出十法界五陰。重迷積沓。若能超悟。起二乘五陰。乃至佛陰。華嚴經頌云。心如工畫師。造種種五陰。一切世間中。無不由心造。諸陰只心作耳。觀無明心畢竟無所有。而能出十界諸陰。此即不思議。如法華經云。一念夢心。行因得果。在一念眠中。無明心與法界性合。起無量煩惱。尋此煩惱。即得法性。
問。別圓俱作此譬。云何有異。
答。別則隔歷。圓則一念具。如芥
【現代漢語翻譯】 現代漢語譯本 中有無量（無數）。無量中只一句。這是因為不可思議的緣故。如同心與諸佛的關係一樣。如同佛與眾生的關係一樣。心、佛與眾生，這三者沒有差別。諸佛的解脫，應當在眾生的心中尋求。眾生的心，也應當在諸佛的解脫中尋求。這才是般若（智慧）的究竟。明白了這個道理，一切法都是正法；不明白這個道理，一切法都是邪法。不以心去分別，那麼一切法都是正法。如果以心去分別，一切法都是邪法。心中生起妄想就是愚癡，沒有妄想就是涅槃（寂滅）。這種不可思議的境界，不是青黃赤白等顏色，也不是方圓長短等形狀，沒有名稱，沒有相狀，是究竟的寂滅。只能用心去體會，口不能說。如果有因緣，善用方便，運用四悉檀（四種成就），也可以說出來。因為眾生在無量劫以來，自性心沒有被煩惱所污染卻好像被污染了一樣，難以理解。迷惑顛倒就叫做污染，污染就遮蔽了真心，看不見清凈的本性。所以長久地處在生死輪迴中，不能返回本源。本源實在難以理解，二乘（聲聞乘和緣覺乘）尚且沒有聽過它的名字，更何況凡夫。現在佛為眾生種下學習的因，如同大通智勝佛所繫的寶珠，到釋迦牟尼佛時才結成果實。讓這個種子漸漸積累，以後遇到聲光等外緣，就能引發這個種子，轉凡入聖，逐漸積累功德，具足大悲心，最終成就佛道。如果不是這樣，無明（迷惑）就會覆蓋法性，產生十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的五陰（色、受、想、行、識），重重迷惑，層層堆積。如果能夠超越覺悟，就能生起二乘的五陰，乃至佛的五陰。《華嚴經》的偈頌說：『心如工畫師，造種種五陰，一切世間中，無不由心造。』各種五陰都是心所造作的。觀察無明心，畢竟是空無所有的，卻能產生十法界的各種五陰，這就是不可思議。如同《法華經》所說：『一念夢心，行因得果。』在一念睡眠中，無明心與法界性結合，產生無量煩惱。尋找到這個煩惱的根源，就能證得法性。 問：別教（藏教、通教、別教）和圓教（圓教）都用這個比喻，有什麼不同？ 答：別教是隔開的，圓教是一念具足。如同芥子（小的種子）。
【English Translation】 English version There is immeasurable (numberless) within. Only one sentence within the immeasurable. This is because of the inconceivable. Like the relationship between the mind and all Buddhas. Like the relationship between the Buddha and sentient beings. The mind, the Buddha, and sentient beings, these three are without difference. The liberation of all Buddhas should be sought within the minds of sentient beings. The minds of sentient beings should also be sought within the liberation of all Buddhas. This is the ultimate of Prajna (wisdom). Understanding this principle, all dharmas are correct; not understanding this principle, all dharmas are wrong. Not discriminating with the mind, then all dharmas are correct. If discriminating with the mind, all dharmas are wrong. When thoughts arise in the mind, it is ignorance; when there are no thoughts, it is Nirvana (extinction). This inconceivable state is not blue, yellow, red, or white, nor is it square, round, long, or short. It has no name, no form, and is ultimate extinction. It can only be understood with the mind, and cannot be spoken with the mouth. If there is cause and condition, and skillful means are used, employing the four siddhantas (four accomplishments), it can also be spoken. Because sentient beings, for countless kalpas, their self-nature mind has not been defiled by afflictions, yet it seems as if it has been defiled, making it difficult to understand. Delusion is called defilement, and defilement obscures the true mind, preventing one from seeing the pure nature. Therefore, one remains in the cycle of birth and death for a long time, unable to return to the origin. The origin is truly difficult to understand; even the Two Vehicles (Sravaka and Pratyekabuddha) have not heard its name, let alone ordinary people. Now the Buddha plants the seed of learning for sentient beings, like the jewel tied to the Great Universal Wisdom Buddha, which only bears fruit during the time of Shakyamuni Buddha. Let this seed gradually accumulate, and later, when encountering external conditions such as sound and light, it can trigger this seed, transforming the ordinary into the holy, gradually accumulating merit, possessing great compassion, and ultimately attaining Buddhahood. If it were not so, ignorance (delusion) would cover the Dharma nature, producing the five skandhas (form, feeling, thought, volition, consciousness) of the ten Dharma realms (hell, hungry ghosts, animals, asuras, humans, devas, Sravakas, Pratyekabuddhas, Bodhisattvas, Buddhas), with layers of delusion upon layers. If one can transcend and awaken, one can generate the five skandhas of the Two Vehicles, and even the five skandhas of the Buddha. The verse in the Avatamsaka Sutra says: 'The mind is like a skilled painter, creating various five skandhas. In all the worlds, there is nothing that is not created by the mind.' All the various skandhas are created by the mind. Observing the mind of ignorance, it is ultimately empty and without substance, yet it can produce the various skandhas of the ten Dharma realms. This is inconceivable. As the Lotus Sutra says: 'A single thought of a dream mind, performing causes and attaining results.' In a single moment of sleep, the mind of ignorance combines with the nature of the Dharma realm, producing immeasurable afflictions. By seeking the root of this affliction, one can realize the Dharma nature. Question: Both the Separate (Tripitaka, Shared, Separate) and Perfect (Perfect) teachings use this analogy, what is the difference? Answer: The Separate teaching is separated, while the Perfect teaching is complete in a single thought. Like a mustard seed (small seed).
子含須彌山。故名不思議。一微塵中有大千經卷。智人開塵出經。是一念無明心。有煩惱法。有智慧法。煩惱是惡塵善塵無記塵。開出法身般若解脫。法華經云。如是性相等。一界十界。百千法界。究竟皆等。今觀此無明心從何而生。為從無明。為從法性。為共為離。若自若他。四皆叵得。名空解脫門。只觀心性。為有為無。為共為離。若常若斷。四倒不可得。名無相解脫門。只此心性為真為緣。為共為離。非四句所作。名無作解脫門。無生而說生。是十法界性相也。無明性即是實性。亦言無明即是明。明亦不可得。是為入不二法門。但眾生迷倒。不見心之無心。明成無明爾。又大涅槃經云。其後不久。王復得病。醫占王病。定應服乳。王者。八倒眾生也。其後病者。初倒伏。后倒起。故言不久也。定服乳者。應授四榮之術也。正是今之念處意耳。又譬有人。以毒涂鼓眾中打之。近者死。遠者未死。后打毒鼓。近遠俱死。初涂四枯。止枯分段。故言未死。今涂四榮。無明根斷。故近遠俱死。亦是今四念處意也。又云。如鳥出籠才得離網。今二鳥俱飛。高翔遠逝。去住自在。正是今四念處意也。又云。初枯生死。不能照明佛法。不能開悟眾生。于佛法無功夫。于眾生無利益。故言枯雙樹。今圓顯佛法。大益眾生。夫有心
【現代漢語翻譯】 現代漢語譯本 一粒微塵中包含須彌山（Sumeru），所以叫做不可思議。一粒微塵中包含著大千世界的經卷。有智慧的人從微塵中開啟經卷。這一念無明的心，既有煩惱之法，也有智慧之法。煩惱是惡塵、善塵、無記塵。開啟后顯現法身、般若、解脫。《法華經》說：『如是性相等。一界、十界、百千法界，究竟都是平等的。』現在觀察這無明心從哪裡產生？是從無明產生，還是從法性產生？是共同產生，還是分離產生？是自己產生，還是他者產生？這四種情況都不可得，名為空解脫門。只觀察心性，是有還是無？是共同存在還是分離存在？是常還是斷？這四種顛倒都不可得，名為無相解脫門。只是這心性是真還是緣起？是共同還是分離？不是四句所能概括的，名為無作解脫門。無生而說生，是十法界的性相。無明性就是實性，也可以說無明就是明，明也不可得，這是進入不二法門。只是眾生迷惑顛倒，不見心之無心，明就變成了無明罷了。 又《大涅槃經》說：『其後不久，國王又得了病，醫生占卜國王的病，斷定應該服用乳。』這裡的國王，指的是八倒眾生。其後得病，指的是初倒伏，后倒又起，所以說不久。斷定應該服用乳，指的是應該傳授四榮之術。這正是現在的四念處的意思啊。 又比如有人，用毒塗在鼓上，在人群中敲打，靠近的人死了，遠離的人還沒死。後來再敲打毒鼓，靠近和遠離的人都死了。最初涂四枯，只是停止了枯的分段，所以說還沒死。現在涂四榮，無明的根斷了，所以靠近和遠離的人都死了。這也是現在的四念處的意思啊。 又說：『如同鳥出籠，才得以離開網。』現在兩隻鳥一起飛，高高飛翔，遠遠離去，去留自在。這正是現在的四念處的意思啊。 又說：『最初枯生死，不能照明佛法，不能開悟眾生，對於佛法沒有功夫，對於眾生沒有利益，所以說是枯雙樹。』現在圓滿顯現佛法，大大利益眾生。有心……
【English Translation】 English version A single dust mote contains Mount Sumeru (the central world-mountain), hence it is called inconceivable. Within a single dust mote are the sutras of a great chiliocosm. A wise person opens the sutras from the dust. This one thought of ignorance (avidya), contains both the dharma of afflictions (kleshas) and the dharma of wisdom (prajna). Afflictions are evil dust, good dust, and neutral dust. Opening them reveals the Dharmakaya (the body of dharma), prajna (wisdom), and liberation (moksha). The Lotus Sutra says: 'Such is the nature and appearance, etc. One realm, ten realms, hundreds of thousands of realms, are ultimately all equal.' Now, observe from where does this mind of ignorance arise? Does it arise from ignorance, or from the nature of dharma (dharmata)? Is it co-arising or arising separately? Is it self-arising or other-arising? All four possibilities are unattainable, hence it is called the 'gate of emptiness liberation'. Simply observe the nature of mind: is it existent or non-existent? Is it co-existent or separately existent? Is it permanent or impermanent? The four inversions (viparyasas) are unattainable, hence it is called the 'gate of signlessness liberation'. Simply this nature of mind: is it true or conditioned? Is it co-arising or separately arising? It is not made by the four statements, hence it is called the 'gate of wishlessness liberation'. To speak of arising when there is no arising, is the nature and appearance of the ten dharma realms. The nature of ignorance is the real nature, and it can also be said that ignorance is enlightenment, and enlightenment is also unattainable. This is entering the gate of non-duality. But sentient beings are deluded and inverted, not seeing the no-mind of mind, and enlightenment becomes ignorance. Furthermore, the Mahaparinirvana Sutra says: 'Not long after, the king became ill again. The doctor divined the king's illness and determined that he should take milk.' The king here refers to sentient beings with the eight inversions. The subsequent illness refers to the initial inversion being subdued, and then the inversion arising again, hence it is said 'not long after'. Determining that he should take milk refers to the teaching of the four honors (four kinds of offerings). This is precisely the meaning of the four foundations of mindfulness (smrtyupasthana) now. Furthermore, it is like someone who smears poison on a drum and beats it in a crowd. Those who are close die, and those who are far away do not die yet. Later, when the poisonous drum is beaten again, those who are close and those who are far away all die. Initially, smearing the four withered (four kinds of non-offerings) only stops the segmentation of the withered, hence it is said 'do not die yet'. Now, smearing the four honors cuts off the root of ignorance, hence those who are close and those who are far away all die. This is also the meaning of the four foundations of mindfulness now. Furthermore, it says: 'Like a bird leaving its cage, only then can it escape the net.' Now, two birds fly together, soaring high and flying far away, free to go and stay. This is precisely the meaning of the four foundations of mindfulness now. Furthermore, it says: 'Initially, the withered life and death cannot illuminate the Buddha-dharma, cannot enlighten sentient beings, have no skill in the Buddha-dharma, and have no benefit for sentient beings, hence it is said to be the withered twin trees.' Now, the Buddha-dharma is fully revealed, greatly benefiting sentient beings. Having a mind...
者。皆當作佛。八千聲聞。得見佛性。如秋收冬藏。成大果實。故言四榮莊嚴雙樹。大涅槃經云。不令啖酒糟麥䴰。不與特牛同共一群。不在高原。亦不下濕。下濕者。凡邪四倒也。高原者。偏曲四倒也。酒糟是愚癡。麥䴰是嗔恚。特牛是貪慾。選擇中原。安處其子。法華經云。正直舍方便。但說無上道。又諸佛法久后。要當說真實。真實者。非生死非涅槃。無邪無偏。無僻無倒。咄哉丈夫。示昔系珠。咄哉去來。寶處在近。是故從本垂跡。與法身眷屬。隱實楊權。藏高設下。共化眾生。開示正道。內秘外現。開顯令得入妙。正是此四念處也。所言四者。不可思議數也。一即無量。無量即一。一一皆是法界。三諦具足。攝一切法。出法界外。更無有法。法界無法界。具足法界。雖無法。具足諸法。是不思議數也。華嚴中雲。一微塵。具一切塵。及一切法。於一念具一切念。及一切法。塵即是色。念即是心。色心即念處之異名耳。大品經云。四念處即摩訶衍。摩訶衍即四念處者。於一念處。與三念處無二無別。一切法趣四念處。是趣不過。念處尚不可得。云何當有趣不趣。此亦不思議意同也。普賢觀經云。觀心無心。法不住法。名大懺悔。觀心既然。觀色亦爾。大涅槃經云。佛性者。亦一非一非一非非一。亦一者。一切
【現代漢語翻譯】 現代漢語譯本 這些人都應當成佛。八千聲聞，能夠得見佛性，就像秋天收穫、冬天儲藏，最終成就巨大的果實。所以說這是四榮莊嚴的雙樹（指娑羅雙樹，佛陀涅槃之處）。《大涅槃經》中說，不要讓他們吃酒糟麥麩，不要讓他們和壯牛同處一群，不要讓他們住在高原，也不要讓他們住在低濕之地。低濕之地，指的是凡夫的邪見和四種顛倒；高原，指的是偏頗的邪見和四種顛倒。酒糟代表愚癡，麥麩代表嗔恚，壯牛代表貪慾。應當選擇中原之地，安置他們的孩子。《法華經》中說，正直地捨棄方便之法，只說無上的佛道。又說，諸佛的教法，在很久以後，最終要宣說真實之法。真實之法，既非生死，也非涅槃，沒有邪見，沒有偏頗，沒有邪僻，沒有顛倒。可嘆啊，大丈夫！指示出過去繫縛的寶珠。可嘆啊，過去和未來，寶藏就在近處。因此，從根本垂示應跡，與法身眷屬一起，隱藏真實，顯揚權巧，藏起高妙，設定低下的法門，共同教化眾生，開示正道，內里秘藏，外在顯現，開啟並顯明，使眾生得以進入妙境，這正是這四念處（四種觀照方法：身念處、受念處、心念處、法念處）的意義所在。所說的『四』，是不可思議的數字。一即是無量，無量即是一，一一都是法界，三諦（空諦、假諦、中諦）圓滿具足，攝持一切法。超出法界之外，再沒有其他的法。法界即非有法界，又具足法界。雖然沒有法，卻具足諸法，這是不可思議的數字。《華嚴經》中說，一粒微塵，具足一切微塵，以及一切法。在一念之中，具足一切念頭，以及一切法。微塵就是色，念頭就是心，色和心就是念處的不同名稱。《大品般若經》中說，四念處就是摩訶衍（大乘），摩訶衍就是四念處，在一念處中，與其餘三個念處沒有差別。一切法都歸趣於四念處，這種歸趣是不會錯誤的。念處尚且不可得，怎麼會有趣向或不趣向呢？這也是不可思議的意義。《普賢觀經》中說，觀照心而無心可得，法不住於法，這叫做大懺悔。觀照心既然如此，觀照色也是如此。《大涅槃經》中說，佛性，既是一，又非一，又非非一非非非一。說『亦一』，是因為一切
【English Translation】 English version These all shall become Buddhas. The eight thousand Śrāvakas (hearers), will be able to see the Buddha-nature, like the autumn harvest and winter storage, achieving great fruits. Therefore, it is said that these are the four glorious adorned twin trees (referring to the Sal trees where the Buddha entered Parinirvana). The Mahāparinirvāṇa Sūtra says, 'Do not let them eat wine dregs and wheat bran, do not let them be in the same herd as strong oxen, do not let them live on high ground, nor let them live in low and damp places.' Low and damp places refer to the delusions and the four inversions of ordinary people; high ground refers to biased delusions and the four inversions. Wine dregs represent ignorance, wheat bran represents anger, and strong oxen represent greed. One should choose the central plains to settle their children. The Lotus Sūtra says, 'Righteously abandon expedient means, and only speak of the unsurpassed Buddha-way.' It also says, 'The Buddhas' teachings, after a long time, will ultimately proclaim the truth.' The truth is neither birth and death nor Nirvana, without delusion, without bias, without perversity, without inversion. Alas, great man! Point out the jewel tied in the past. Alas, past and future, the treasure is near. Therefore, from the root, show the traces, together with the Dharma-body family, hide the real, reveal the expedient, hide the high, set up the low, together transform sentient beings, reveal the right path, inwardly hidden, outwardly manifested, open and reveal, so that sentient beings can enter the wonderful realm, which is precisely the meaning of the Four Foundations of Mindfulness (four types of contemplation: contemplation of the body, contemplation of feelings, contemplation of mind, contemplation of dharmas). The 'four' that is spoken of is an inconceivable number. One is immeasurable, immeasurable is one, each and every one is the Dharma-realm, the three truths (emptiness, provisional existence, the middle way) are fully complete, encompassing all dharmas. Beyond the Dharma-realm, there is no other dharma. The Dharma-realm is neither a Dharma-realm, yet it fully possesses the Dharma-realm. Although there is no dharma, it fully possesses all dharmas, this is an inconceivable number. The Avataṃsaka Sūtra says, 'A single dust mote contains all dust motes, and all dharmas. In a single thought, it contains all thoughts, and all dharmas.' Dust is form, thought is mind, form and mind are different names for the Foundations of Mindfulness. The Mahāprajñāpāramitā Sūtra says, 'The Four Foundations of Mindfulness are the Mahāyāna (Great Vehicle), the Mahāyāna is the Four Foundations of Mindfulness,' in a single Foundation of Mindfulness, there is no difference from the other three Foundations of Mindfulness. All dharmas tend towards the Four Foundations of Mindfulness, this tendency is not mistaken. The Foundations of Mindfulness are already unattainable, how can there be tending or not tending? This is also the same inconceivable meaning. The Samantabhadra Contemplation Sūtra says, 'Contemplate the mind and find no mind, dharma does not abide in dharma, this is called great repentance.' Since contemplating the mind is like this, contemplating form is also like this. The Mahāparinirvāṇa Sūtra says, 'Buddha-nature is also one, not one, not not-one, not not-not-one.' Saying 'also one' is because all
眾生悉一乘故。非一者。說三乘故。非一非非一者。數非數不決定。是故當知。於四數不可決定。即不思議之四也。乃至若不依宗鏡中四念處行道。設有智解修行。皆成外道。所以云。若無念慧。一切行法。皆非佛法。非行道人。皆空剃頭。如放牧者。空著染衣。如木頭幡。雖執缽錫如病人乞具。雖讀誦經書。如盲人誦賦。雖復禮拜。如碓上下。雖復興造。媒炫客作。種樹貨易沉淪生死。蠶繭自纏。無解脫期。捨身命財。但得名施。非波羅蜜。雖復持戒。不免雞狗。雖復精進。精進無秀媚。雖復坐禪。如彼株杌。雖復知解。狂顛智慧。常在此岸。不到彼岸。不降愛見。不破取相。不得入道品。非賢聖位。不成四枯樹。非波羅蜜。何以故。無念慧故。以念慧能破邪顯正。大涅槃經云。舊醫乳藥。其實是毒。如蟲食木。偶成字耳。是蟲不知是字非字。更有新醫。從遠方來。曉八種術。謂四枯四榮。以新四枯。破其舊乳。法華經云。大火從四面而起。即斯意也。是以八種異術。破八倒之迷途。一心妙門。入一乘之種智。
問。此平等法性一乘妙心。一切眾生聲聞緣覺菩薩諸佛。悉皆共稟。云何于異生界等。此一靈性唸唸處輪迴。于聲聞乘。同共一法中。而不得此事。
答。如黃石中金。以福德爐火因緣成就。若
【現代漢語翻譯】 現代漢語譯本 眾生皆因同一佛乘的緣故，才說是一。如果說不是一，是因為有聲聞乘、緣覺乘、菩薩乘這三乘的說法。如果說既不是一，也不是非一，那是因為數量的確定與不確定是無法決定的。所以應當知道，對於四種數量是無法決定的，這就是不可思議的四種情況。乃至如果不依據宗鏡中的四念處（身念處、受念處、心念處、法念處）來修行，即使有智慧和理解，所有的修行都會變成外道。所以說，如果沒有念慧，一切行為和方法都不是佛法，修行的人也只是白白剃了頭，就像放牧的人，空穿著染色的衣服，如同木頭的旗幟。雖然拿著缽和錫杖，如同病人乞討的工具；雖然讀誦經書，如同盲人背誦文章；雖然禮拜，如同舂米的碓上下運動；雖然興建寺廟，如同媒人炫耀自己的工作。種樹和貨物交易都沉淪在生死輪迴中，如同蠶作繭自縛，沒有解脫的期限。捨棄身命和財產，只是得到一個佈施的名聲，而不是波羅蜜（到達彼岸）。雖然持戒，也免不了像雞狗一樣。雖然精進，但精進沒有美好的結果。雖然坐禪，如同枯木樁一樣。雖然有知識和理解，卻是瘋狂顛倒的智慧，常常在此岸，無法到達彼岸。不能降伏愛慾和偏見，不能破除對錶象的執著，不能進入修道的品位，不是賢聖的地位，不能成就四枯樹（指修行的四個階段，即身枯、口枯、心枯、法枯），不是波羅蜜。為什麼呢？因為沒有念慧的緣故。因爲念慧能夠破除邪惡，顯現正道。《大涅槃經》說，舊醫用的乳藥，其實是毒藥，如同蟲子咬木頭，偶爾形成了字。蟲子不知道是字還是不是字。更有新的醫生，從遠方來，懂得八種醫術，就是四枯和四榮。用新的四枯，破除舊的乳藥。《法華經》說，大火從四面燃燒起來，就是這個意思。因此，用八種不同的醫術，破除八種顛倒的迷途，用一心微妙的法門，進入一乘的種智（佛的智慧）。 問：這平等法性的一乘妙心，一切眾生、聲聞、緣覺、菩薩、諸佛，都共同稟有。為什麼在異生界（指六道眾生）等，這一靈性唸唸處於輪迴之中，而在聲聞乘，在共同的一個法中，卻不能得到這件事呢？ 答：如同黃石中的金子，需要通過福德的爐火因緣才能成就。如果
【English Translation】 English version Because all beings share the same One Vehicle (Ekayana), it is said to be 'one.' If it is said to be 'not one,' it is because of the Three Vehicles: Sravakayana (the vehicle of hearers), Pratyekabuddhayana (the vehicle of solitary realizers), and Bodhisattvayana (the vehicle of bodhisattvas). If it is said to be 'neither one nor not one,' it is because the determination and non-determination of numbers cannot be decided. Therefore, it should be known that the four numbers cannot be determined; these are the four inconceivable situations. Furthermore, if one does not practice according to the Four Foundations of Mindfulness (Sati-patthana) in the Mirror of the Sect, even if one has wisdom and understanding, all practices will become external paths (non-Buddhist paths). Therefore, it is said that without mindfulness and wisdom (Nian Hui), all actions and methods are not the Buddha's Dharma, and those who practice are just shaving their heads in vain, like shepherds, wearing dyed robes in vain, like wooden banners. Although they hold bowls and staffs, like sick people begging for tools; although they recite scriptures, like blind people reciting poems; although they prostrate, like the up-and-down movement of a rice pestle; although they build temples, like matchmakers flaunting their work. Planting trees and trading goods are all sinking into the cycle of birth and death, like silkworms making cocoons to bind themselves, with no hope of liberation. Giving up life and wealth only gains a reputation for generosity, but it is not Paramita (perfection). Although they uphold precepts, they cannot avoid being like chickens and dogs. Although they are diligent, their diligence has no beautiful results. Although they meditate, they are like dead tree stumps. Although they have knowledge and understanding, it is crazy and inverted wisdom, always on this shore, unable to reach the other shore. They cannot subdue desires and prejudices, cannot break the attachment to appearances, cannot enter the ranks of the path, are not in the position of sages, and cannot achieve the Four Withered Trees (referring to the four stages of practice: body withered, mouth withered, mind withered, and Dharma withered), which is not Paramita. Why? Because they lack mindfulness and wisdom. Because mindfulness and wisdom can break through evil and reveal the right path. The Mahaparinirvana Sutra says that the milk medicine used by old doctors is actually poison, like worms eating wood, accidentally forming words. The worms do not know whether the words are words or not. There is a new doctor who comes from afar and understands eight kinds of medical skills, namely the Four Withered and Four Flourishing. Using the new Four Withered to break the old milk medicine. The Lotus Sutra says that a great fire rises from all four sides, which is the same meaning. Therefore, using eight different medical skills to break through the eight inverted delusions, using the wonderful gate of one mind to enter the seed wisdom (Buddha's wisdom) of the One Vehicle. Question: This equal Dharma-nature, the wonderful mind of the One Vehicle, is shared by all beings, Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas. Why is it that in the realm of different beings (referring to beings in the six realms), this spiritual nature is constantly in the cycle of reincarnation, while in the Sravaka Vehicle, in the same Dharma, they cannot attain this? Answer: Like gold in yellow stone, it needs the conditions of a furnace fire of merit to be achieved. If
大福人得金。中福人得銀。下福人得銅。此亦如是。凡夫人。唯得煩惱無明。聲聞人。但證無常生滅。唯佛菩薩。究竟常樂涅槃。如大集經云。如然燈器。金則黃光。銅則赤光。其色雖異。燈無差別。法界亦爾。諸佛然之。智光無邊。聲聞然之。智光有邊。而法界性實無差別。且心之一法。微妙幽玄。見有淺深。智分優劣。須憑廣學以至法原。法華經云。其不習學者。不能曉了此。外書云。玉不琢。不成器。人不學。不知道。但堅志節。常聞未聞。熏修而觀力轉深。磨鍊而行門益凈。常起難遭之想。道業恒新。長懷慶幸之心。終無退轉。所以華嚴經云。菩薩日夜。唯愿聞法。喜法樂法。依法隨法。解法順法。到法住法行法。菩薩如是勤求佛法。所有珍財。皆無吝惜。不見有物難得可重。但于能說佛法之人。生難遭想。是故菩薩于內外財。為求佛法。悉能捨施。無有恭敬而不能行。無有憍慢而不能捨。無有承事而不能作。無有勤苦而不能受。若聞一句未曾聞法。生大歡喜。勝得三千大千世界。滿中珍寶。若聞一偈未聞正法。生大歡喜。勝得轉輪王位。若得一偈未曾聞法。能凈菩薩行。勝得帝釋梵王位。住無量百千劫。若有人言。我有一句佛所說法。能凈菩薩行。汝今若能入大火坑。受極大苦。當以相與。菩薩爾時作如是
【現代漢語翻譯】 現代漢語譯本： 大福報的人得到金子，中等福報的人得到銀子，下等福報的人得到銅。道理也是這樣。凡夫俗子，只能得到煩惱和無明（對事物真相的迷惑）。聲聞（聽聞佛陀教誨而證悟的弟子）之人，只能證得無常生滅的道理。只有佛和菩薩，才能究竟證得常樂涅槃（永恒的安樂和寂靜）。 正如《大集經》所說：『就像點燃燈的器具，金製的燈發出黃色的光，銅製的燈發出紅色的光。顏色雖然不同，燈本身並沒有差別。』法界（宇宙萬法的本體）也是如此，諸佛點燃它，智慧之光無邊無際；聲聞點燃它，智慧之光有邊有際。但法界的本性實際上沒有差別。而且心這一法，微妙而深奧，見解有深有淺，智慧有優有劣，必須憑藉廣泛的學習才能達到法的本源。 《法華經》說：『不學習的人，不能明白這個道理。』外道的書籍也說：『玉不經過雕琢，不能成為器物；人不學習，就不知道道理。』只要堅定志向和節操，經常聽聞未曾聽聞的佛法，通過熏習和修行，觀照的力量就會越來越深；通過磨練，修行的法門就會越來越清凈。經常生起難遭難遇的想法，道業就會不斷更新；長久懷著慶幸之心，最終不會退轉。 所以《華嚴經》說：『菩薩日日夜夜，只希望聽聞佛法，歡喜佛法，樂於佛法，依照佛法，隨順佛法，理解佛法，順應佛法，到達佛法，安住于佛法，修行佛法。菩薩這樣勤奮地尋求佛法，對於所有的珍貴財物，都毫不吝惜。不認為有什麼東西難以得到或值得看重，只是對於能夠宣說佛法的人，生起難遭難遇的想法。因此，菩薩爲了尋求佛法，對於內外財物，都能夠捨棄佈施，沒有恭敬而不能實行的，沒有驕慢而不能捨棄的，沒有承事而不能做的，沒有勤苦而不能承受的。』 如果聽到一句未曾聽聞的佛法，生起極大的歡喜，勝過得到充滿三千大千世界的珍寶。如果聽到一偈未曾聽聞的正法，生起極大的歡喜，勝過得到轉輪王的地位。如果得到一偈未曾聽聞的佛法，能夠清凈菩薩的修行，勝過得到帝釋（忉利天之主）和梵天（色界天之主）的地位，安住無量百千劫。如果有人說：『我有一句佛所說的法，能夠清凈菩薩的修行，你現在如果能夠進入大火坑，承受極大的痛苦，我就把它傳授給你。』菩薩那時會這樣想：
【English Translation】 English version: A person with great fortune obtains gold; a person with medium fortune obtains silver; a person with lesser fortune obtains copper. It is the same principle. Ordinary people only obtain afflictions and ignorance (Avidya, delusion about the true nature of reality). Those who are Shravakas (disciples who attain enlightenment by hearing the Buddha's teachings) only realize impermanence and arising and ceasing. Only Buddhas and Bodhisattvas ultimately attain the eternal bliss of Nirvana (liberation from suffering and the cycle of rebirth). As stated in the Mahasamghata Sutra: 'Like a lampstand, a gold one emits yellow light, and a copper one emits red light. Although the colors are different, the lamp itself is not different.' The Dharmadhatu (the realm of all phenomena) is also like this. When Buddhas ignite it, the light of wisdom is boundless. When Shravakas ignite it, the light of wisdom is limited. But the nature of the Dharmadhatu is truly without difference. Moreover, the mind, this single dharma (element of existence), is subtle and profound. Views have depths, and wisdom has superiorities and inferiorities. One must rely on extensive learning to reach the source of the Dharma. The Lotus Sutra says: 'Those who do not study cannot understand this.' External texts also say: 'Jade is not carved, it cannot become a vessel; people do not learn, they do not know the Way.' Just maintain firm resolve and integrity, constantly hear what has not been heard, cultivate and practice, and the power of contemplation will become deeper; through refinement, the gate of practice will become purer. Constantly arise the thought of encountering something rare and difficult, and the path of enlightenment will be constantly renewed; always cherish a feeling of rejoicing, and there will ultimately be no regression. Therefore, the Avatamsaka Sutra says: 'Bodhisattvas, day and night, only wish to hear the Dharma, rejoice in the Dharma, delight in the Dharma, follow the Dharma, accord with the Dharma, understand the Dharma, comply with the Dharma, arrive at the Dharma, abide in the Dharma, practice the Dharma. Bodhisattvas diligently seek the Buddha Dharma in this way, and they are not stingy with any precious wealth. They do not see anything as difficult to obtain or worthy of importance, but only towards those who can expound the Buddha Dharma do they arise the thought of encountering something rare and difficult.' Therefore, Bodhisattvas, in order to seek the Buddha Dharma, are able to give away both internal and external wealth, there is no reverence that they cannot practice, no arrogance that they cannot relinquish, no service that they cannot perform, no hardship that they cannot endure. If they hear a single verse of Dharma that they have never heard before, they will generate great joy, surpassing the gain of obtaining the Three Thousand Great Thousand Worlds filled with treasures. If they hear a single gatha (verse) of the true Dharma that they have never heard before, they will generate great joy, surpassing the gain of obtaining the position of a Chakravartin King (universal monarch). If they obtain a single gatha of Dharma that they have never heard before, and it can purify the Bodhisattva's practice, it surpasses the gain of obtaining the position of Indra (ruler of the Trayastrimsa Heaven) and Brahma (ruler of the Form Realm), abiding for immeasurable hundreds of thousands of kalpas (eons). If someone says: 'I have a single verse of Dharma spoken by the Buddha that can purify the Bodhisattva's practice, if you can now enter a great fire pit and endure extreme suffering, I will impart it to you,' the Bodhisattva will then think like this:
念。我以一句佛所說法。凈菩薩行故。假使三千大千世界。大火滿中。尚欲從於梵天之上。投身而下。親自受取。況小火坑。而不能入。然我今者為求佛法。應受一切地獄眾苦。何況人中諸小苦惱。菩薩如是發勤精進求于佛法。如其所聞。觀察修行。此菩薩得聞法已。攝心安住。于空閑處。作是思惟。如說修行。乃得佛法。非但口言而可清凈。又普賢行愿品頌云。智海廣難量。不測反增謗。牛飲水成乳。蛇飲水成毒。智學成菩提。愚學為生死。如是不了知。斯由少學過。大涅槃經偈云。或有服甘露。傷命而早夭。或有服甘露。壽命得長存。或有服毒生。有緣服毒死。無礙智甘露。所謂大乘典。如是大乘典。亦名雜毒藥。如酥醍醐等。及以諸石蜜。服消則為藥。不消則為毒。方等亦如是。智者為甘露。愚不知佛性。服之則成毒。又如木中火性。乳中酪性。緣若未具。有亦同無。眾生佛性。亦復如是。不學不知。非不成佛。如金剛三昧經云。地藏菩薩言。尊者。知有非實。如陽焰水。知實非無。如火性生。如是觀者。是人智耶。論釋曰。如經云。若說法有一如焰水迷倒。若見於法無。如盲無日倒。故知實非無。非無之義。如火性生。謂如木中有火性。分析求之。不得火相。而實不無。木中火性。鉆而求之。火必現故。一心
【現代漢語翻譯】 現代漢語譯本 念。（我）以一句佛所說法，清凈菩薩行之故。假使三千大千世界，大火充滿其中，尚且願意從梵天之上，投身而下，親自承受（這火焰）。何況小小的火坑，又怎麼不能進入呢？然而我如今爲了求得佛法，應當承受一切地獄的眾苦，更何況人世間這些微小的苦惱呢？菩薩應當這樣發起勤奮精進之心，求取佛法，如其所聽聞的（佛法），觀察並修行。這位菩薩聽聞佛法之後，收攝心神，安住在空閑之處，這樣思惟：如（佛）所說的那樣修行，才能得到佛法，並非只是口頭上說說就可以清凈的。 又《普賢行愿品》的頌詞說：『智慧之海廣大難量，不測反而會增加誹謗。牛飲水變成乳汁，蛇飲水變成毒液。用智慧學習成就菩提，愚笨的人學習則會輪迴生死。』像這樣不瞭解，這是由於學習太少造成的過失。《大涅槃經》的偈語說：『有的人服用甘露，反而會傷命而早夭；有的人服用甘露，壽命卻能得以長存。有的人服用毒藥反而生存，有的人有因緣服用毒藥而死。』無礙智慧的甘露，就是所謂的大乘經典。像這樣的大乘經典，也名為雜毒藥。如同酥油、醍醐等，以及各種石蜜，服用后消化了就是藥，不消化就是毒。方等經典也是如此，智者服用是甘露，愚笨的人不知道佛性，服用它就成了毒藥。 又如木頭中的火性，乳汁中的酪性，因緣如果還不具備，存在也如同沒有。眾生的佛性，也是如此，不學習就不知道，並非不能成佛。如《金剛三昧經》所說：地藏菩薩說：『尊者，知道有並非真實，如同陽焰之水；知道真實並非沒有，如同火性生起。』像這樣觀察的人，是具有智慧的人嗎？論釋說：如經中所說：『如果說法存在，就像陽焰之水一樣迷惑顛倒；如果認為法不存在，就像盲人沒有太陽一樣顛倒。』所以知道真實並非沒有，並非沒有的意義，就像火性生起一樣。比如木頭中有火性，分析尋找它，找不到火的形象，但實際上並非沒有。木頭中的火性，鉆木取火，火必定會顯現出來。一心（專注）。'
【English Translation】 English version Recollection. (I) rely on a single phrase of the Dharma spoken by the Buddha, for the sake of purifying the conduct of a Bodhisattva. Even if the three thousand great thousand worlds were filled with great fire, I would still be willing to cast myself down from the Brahma heaven above to personally endure (this flame). How then could I not enter a small pit of fire? However, now that I seek the Buddha Dharma, I should endure all the sufferings of all hells, let alone the minor troubles of the human world. A Bodhisattva should thus arouse a diligent and vigorous mind, seeking the Buddha Dharma, observing and practicing as he has heard (the Dharma). After hearing the Dharma, this Bodhisattva gathers his mind and dwells in a secluded place, thinking thus: Only by practicing as (the Buddha) said can one attain the Buddha Dharma; it is not purified by mere words. Moreover, the verse of the 'Universal Worthy's Conduct and Vows Chapter' says: 'The sea of wisdom is vast and immeasurable; speculation only increases slander. A cow drinks water and it becomes milk; a snake drinks water and it becomes poison. Learning with wisdom achieves Bodhi; learning with foolishness leads to rebirth and death.' Not understanding this is a fault caused by too little learning. The verse of the 'Great Nirvana Sutra' says: 'Some who take nectar are harmed and die young; others who take nectar have their lives prolonged. Some who take poison live; others die from taking poison due to their karma.' The nectar of unobstructed wisdom is the so-called Mahayana scriptures. Such Mahayana scriptures are also called mixed poisons. Like ghee, clarified butter, and various rock candies, if digested after consumption, they are medicine; if not digested, they are poison. The Vaipulya Sutras are also like this; for the wise, they are nectar; the foolish do not know the Buddha-nature, and taking them becomes poison. Furthermore, like the fire-nature in wood, and the curd-nature in milk, if the conditions are not yet present, existence is like non-existence. The Buddha-nature of sentient beings is also like this; not learning means not knowing, but it does not mean one cannot become a Buddha. As the 'Vajrasamadhi Sutra' says: Ksitigarbha Bodhisattva said: 'Venerable one, knowing that existence is not real, like the water of a mirage; knowing that reality is not non-existent, like the arising of fire-nature.' Is one who observes in this way a wise person? The commentary says: As the sutra says: 'If one says that existence is, it is like being deluded by the water of a mirage; if one sees that Dharma is non-existent, it is like a blind person without the sun.' Therefore, know that reality is not non-existent; the meaning of not non-existent is like the arising of fire-nature. For example, there is fire-nature in wood; analyzing and seeking it, one cannot find the form of fire, but in reality it is not non-existent. The fire-nature in wood, by drilling wood to obtain fire, the fire will surely appear. One-mind (concentration).
亦爾。分析諸相。不得心性。而實不無諸法中心。修道求之。一心顯故。是以含識界中。從無始來。內為五陰所縻。外為六塵所梏。觸途現境。寓目生情。如獼猴而五處俱黏。類𧉑𧉿而諸塵盡泊。所以見不超於色界。聽不出于聲塵。若投網之魚。猶處籠之鳥。進退俱阻。如羝羊之觸。籓驚懼齊臨。似乳燕之巢幕。若能知塵是識。了物唯心。不為延促之所拘。豈令大小之所轉。即能隨緣應跡。赴感徇機。不動道場。分身法界。常在此而恒在彼。不居方而不離方。入此宗門。廣大如是。會差別之跡。徹平等之原。如金剛山。純現金光。似師子王。師子圍繞。猶摩梨山內。盡出栴檀。若瞻卜林中。唯聞香氣。比須彌南面。靡現雜形。如金沙大河。無復回曲。同金剛之斧力。欲擬皆空。等無翳之日光。所臨俱朗。如入法界品中。逝多林中所現境界。頌云。汝應觀此逝多林。以佛威神廣無際。一切莊嚴皆示現。十方法界悉充滿。十方一切諸國土。無邊品類大莊嚴。于其座等境界中。色像分明皆顯現。又如慈行童女毗盧遮那藏殿內。一一壁中。一一柱中。一一鏡中。一一相中。一一形中。一一摩尼寶中。一一莊嚴具中。一一金鈴中。一一寶樹中。一一寶形像中。一一寶瓔珞中。悉見法界一切如來。從初發心。修菩薩行。成滿大愿。
【現代漢語翻譯】 現代漢語譯本： 是的。分析諸相，卻無法獲得心性，但實際上一切法都離不開心。通過修行來尋求，一心就能顯現。因此，在有情眾生的世界中，從無始以來，內在被五陰（色、受、想、行、識）所束縛，外在被六塵（色、聲、香、味、觸、法）所禁錮。一接觸事物就產生境界，眼睛一看到東西就產生情感，就像獼猴全身都被粘住一樣，又像𧉑𧉿（一種昆蟲）一樣，各種塵埃都落在上面。所以，見解無法超出**（原文缺失，應為『所見』），聽覺無法超出聲音。如同被投進網裡的魚，又像被關在籠子里的鳥，進退兩難，就像公羊用角去撞籬笆一樣，驚恐一起到來，又像乳燕在帷幕上築巢一樣。如果能夠明白塵就是識，瞭解萬物都只是心的顯現，不被時間的長短所束縛，又怎麼會被事物的大小所轉移呢？就能隨順因緣，應和事蹟，順應感應，把握時機，不離開道場，分身於法界。常常在此處，也常常在彼處，不侷限於某個方位，也不脫離任何方位。進入這個宗門，廣大就是這樣。匯合差別的跡象，徹悟平等的本源。就像金剛山，純粹是金色的光芒；又像獅子王，被眾獅子圍繞。就像摩梨山中，都出產栴檀（一種香木）；又像瞻卜林中，只能聞到香氣。就像須彌山的南面，沒有雜亂的形狀。就像金沙大河，不再回環彎曲。如同金剛的斧頭的力量，想要比擬一切皆空；又像沒有陰翳的日光，所照之處都明亮。就像《入法界品》中，逝多林（祇樹給孤獨園）所顯現的境界。偈頌說：『你應該觀看這逝多林，以佛陀的威神廣大無邊際，一切莊嚴都示現出來，十方法界都充滿。十方一切諸國土，無邊無量的各種莊嚴，在那些座位等境界中，各種色像分明地顯現出來。』又像慈行童女毗盧遮那藏殿內，每一面墻壁中，每一根柱子中，每一面鏡子中，每一個形象中，每一種形狀中，每一顆摩尼寶珠中，每一種莊嚴器具中，每一個金鈴中，每一棵寶樹中，每一個寶像中，每一個寶瓔珞中，都能看到法界一切如來，從最初發心，修行菩薩行，成就圓滿大愿。
【English Translation】 English version: Yes. Analyzing all phenomena, one cannot obtain the nature of mind, yet in reality, all dharmas are inseparable from the mind. Seeking it through practice, the one mind will manifest. Therefore, within the realm of sentient beings, from beginningless time, internally bound by the five skandhas (form, feeling, perception, mental formations, and consciousness), and externally confined by the six sense objects (form, sound, smell, taste, touch, and dharma). Upon encountering things, realms arise; upon seeing things, emotions arise, like a monkey completely stuck, or like a 𧉑𧉿 (an insect) covered in dust. Therefore, seeing cannot transcend ** (original text missing, should be 'what is seen'), and hearing cannot transcend sound. Like a fish caught in a net, or a bird trapped in a cage, both advance and retreat are obstructed, like a ram butting against a fence, fear arises all at once, like swallows nesting on a curtain. If one can understand that dust is consciousness, and that all things are merely manifestations of the mind, not bound by the length or shortness of time, how can one be swayed by the size of things? Then one can accord with conditions, respond to events, follow sensations, and seize opportunities, without leaving the place of enlightenment, manifesting bodies throughout the dharma realm. Always here, and always there, not confined to any direction, yet not separate from any direction. Entering this school, its vastness is such. Converging the traces of difference, thoroughly understanding the source of equality. Like Mount Vajra, purely golden light; like the lion king, surrounded by lions. Like Mount Malaya, producing only sandalwood; like a Champaka grove, only fragrance is smelled. Like the southern face of Mount Sumeru, no mixed forms appear. Like the Ganges River of golden sand, no longer winding. Like the power of Vajra's axe, wanting to compare everything to emptiness; like the sunlight without shadows, all that is illuminated is bright. Like the realms manifested in Jeta Grove (Jetavana Monastery) in the chapter of Entering the Dharma Realm. The verse says: 'You should observe this Jeta Grove, with the Buddha's majestic power, vast and boundless, all adornments are manifested, filling all of the ten directions. All lands in the ten directions, boundless and immeasurable various adornments, in those seats and other realms, all forms and appearances are clearly manifested.' Also, like in the Vairochana Treasury Pavilion of the Maiden of Compassionate Conduct, in each wall, in each pillar, in each mirror, in each image, in each form, in each mani jewel, in each adornment, in each golden bell, in each precious tree, in each precious image, in each precious garland, one sees all the Tathagatas of the Dharma Realm, from the initial arising of the mind, cultivating the bodhisattva path, fulfilling the great vows.
具足功德。成等正覺。轉妙法輪。乃至示現入于涅槃。如是影像。靡不皆現。如凈水中。普見虛空日月星宿。所有眾像。又如法寶髻長者宅中。得菩薩無量福德寶藏解脫門。其宅廣博。十層八門。善財入已。次第觀察。見最下層。施諸飲食。見第二層。施諸寶衣。見第三層。佈施一切寶莊嚴具。乃至見第十層。一切如來充滿其中。從初發心。修菩薩行。超出生死。成滿大愿。及神通力。凈佛國土。道場眾會。轉正法輪。調伏眾生。如是一切。悉使明見。釋曰。逝多林之無際。遮那藏之顯現。寶髻宅之廣博。皆是不思議之心。融攝無礙。十層則十波羅蜜。八門則八正道分。乃至一切莊嚴具中。示現佛事。儘是一心法門。體用周遍。重重顯道。一一提宗。以昧之者。不悟不明。以執之者。為緣為對。如盲不見。非無五色之紋。似聾不聞。豈絕五音之響。又如若逝多林里聲聞不知。恒河水中。餓鬼不見。皆是自業所障。非法隱藏。今勸未省之人。觀聽直入。猶谷中聞響。終無異音。似鏡里見形。更非他質。分明可驗。自絕思量。現證無疑。復誰前後。可謂聖遠乎哉。體之即神。道遠乎哉。觸事而真矣。
問。既以真心為宗為本。如何辯其功能湛然常住。盡未來際。
答。此心法妙故。如神不可測。無依無住。非
【現代漢語翻譯】 現代漢語譯本： 具足功德，成就無上正等正覺（Anuttara-samyak-sambodhi），轉妙法輪（Dharma Wheel），乃至示現進入涅槃（Nirvana）。這樣的影像，沒有不全部顯現的，就像在清澈的水中，普遍看見虛空中日月星辰，所有的景象。又如法寶髻（Ratnakuta）長者的宅邸中，得到菩薩無量福德寶藏解脫門（Moksha-mukha），他的宅邸廣闊，有十層八門。善財童子進入后，依次觀察，見到最下層，佈施各種飲食；見到第二層，佈施各種珍寶衣物；見到第三層，佈施一切珍寶裝飾品；乃至見到第十層，一切如來（Tathagata）充滿其中，從最初發心，修菩薩行，超越出生死，成就圓滿大愿，以及神通力量，清凈佛國土，道場眾會，轉正法輪，調伏眾生，像這樣的一切，都使之明白看見。釋迦牟尼佛說，逝多林（Jetavana）的無邊無際，遮那藏（Vairocana-garbha）的顯現，寶髻宅的廣博，都是不可思議的心，融合攝取沒有障礙。十層代表十波羅蜜（Paramita），八門代表八正道分（Arya Ashtanga Marga）。乃至一切裝飾品中，示現佛事，全部是一心法門，體用周遍，重重顯現真理，一一提出宗旨。那些迷惑的人，不領悟不明白；那些執著的人，認為是外緣和對立。如同盲人看不見，並非沒有五彩的紋路；如同聾子聽不見，難道斷絕了五音的響聲？又如逝多林里聲聞（Shravaka）不知道，恒河水中餓鬼（Preta）看不見，都是被自己的業障所障礙，並非佛法隱藏。現在勸告尚未覺悟的人，觀看聽聞直接進入，猶如山谷中聽到迴響，始終沒有不同的聲音；好像鏡子里看見身影，更不是其他的物質。分明可以驗證，自然斷絕思量，當下證悟無疑，又有誰在前誰在後呢？可以說是聖道遙遠嗎？體悟它就是神通。道遙遠嗎？接觸事物就是真理了。 問：既然以真心為宗為本，如何辨別它的功能湛然常住，直到未來際？ 答：此心法微妙的緣故，如同神一樣不可測度，無所依賴無所住著，不是……
【English Translation】 English version: Endowed with perfect merits, attaining perfect enlightenment (Anuttara-samyak-sambodhi), turning the wonderful Dharma Wheel, and even manifesting entry into Nirvana. Such images, without exception, are all manifested, just like in clear water, one universally sees the sun, moon, stars, and all images in the sky. Also, like in the mansion of the elder Ratnakuta, one obtains the Moksha-mukha (gate of liberation) of the Bodhisattva's immeasurable treasure of merits. His mansion is vast, with ten levels and eight gates. After Sudhana entered, he observed them in order, seeing on the lowest level, the giving of various foods; seeing on the second level, the giving of various precious garments; seeing on the third level, the giving of all precious ornaments; and even seeing on the tenth level, all the Tathagatas filling it, from the initial aspiration, cultivating the Bodhisattva path, transcending birth and death, accomplishing the fulfillment of great vows, as well as supernatural powers, purifying the Buddha lands, the assemblies in the Bodhimanda, turning the right Dharma Wheel, subduing sentient beings, all such things are made clearly visible. Shakyamuni Buddha said, the boundlessness of Jetavana, the manifestation of Vairocana-garbha, the vastness of Ratnakuta's mansion, are all the inconceivable mind, merging and embracing without obstruction. The ten levels represent the ten Paramitas, the eight gates represent the eightfold Noble Path (Arya Ashtanga Marga). Even in all the ornaments, the Buddha's deeds are manifested, all of which is the Dharma-gate of the One Mind, the essence and function pervading everywhere, the truth manifested layer upon layer, each and every one presenting the principle. Those who are confused do not understand or comprehend; those who are attached consider it as external conditions and opposition. Like a blind person who cannot see, it is not that there are no colorful patterns; like a deaf person who cannot hear, how can the sounds of the five tones be cut off? Also, like the Shravakas in Jetavana who do not know, the Pretas in the Ganges River who cannot see, all are obstructed by their own karmic hindrances, not that the Dharma is hidden. Now I advise those who have not yet awakened to watch and listen and enter directly, like hearing an echo in a valley, there is ultimately no different sound; like seeing a figure in a mirror, it is not another substance. It can be clearly verified, naturally cutting off thought, immediately realizing without doubt, who is before and who is after? Can it be said that the holy path is far away? Realize it and it is spiritual. Is the path far away? Touching things is the truth. Question: Since the true mind is taken as the principle and the foundation, how can its function be discerned as being clear, constant, and abiding until the end of the future? Answer: Because the Dharma of this mind is subtle, it is as immeasurable as a spirit, without reliance or dwelling, it is not...
古非今。只是有而不可見聞。非是一向空寂。蘊無盡之妙用。不斷不常。具莫測之靈通。非隱非顯。古德云。因雖涅槃永寂。而智體不無。不爾。將何窮未來際。故知此之心神。凡聖之本。盡未來際。無有斷絕。諸佛常正念此法。祖師唯的指此宗。斯乃無相之真。真何有盡。無為之道。道何有窮。如幽谷之風。相續而微聲不斷。若洪鐘之響。隨扣而清韻常生。寶藏論云。唯道無根。靈照常存。唯道無體。微妙恒真。唯道無事。古今同貴。唯道無心。萬物圓備。釋曰。夫有根則有住。住即入于闇室。如穿針不見天。拾針不見地。無根則無住。如日月光明。照見種種色。乃靈照常存矣。夫有體則差別質礙。無體則一性常通。乃微妙恒真矣。夫有事則為相所局。無事則心地坦然。乃古今同貴矣。夫有心則分別各取。無心則逆順同歸。乃萬物圓備矣。既達此常住宗體。自然盡未來際。不休息佛業。即是佛后普賢。純是利他。無始無終無盡之行。所以寶性論。有自然不休息佛業。偈云。佛體如映象。如彼琉璃地。人非不有聲。如天妙法鼓。非不作法事。如彼大雲雨。非不作利益。而地非不生。種種諸種子。如梵天不動。而非不純淑。如彼大日輪。非不破諸暗。如彼如意寶。而非不希有。猶如彼聲響。非不因緣成。猶如彼虛空。非
【現代漢語翻譯】 現代漢語譯本 古時候的道理和現在不一樣。只是『有』，但無法用眼見耳聞來感知。並非完全空寂，其中蘊含著無窮無盡的妙用。不是斷滅，也不是恒常，具備著難以測度的靈妙神通。既不隱沒，也不顯現。古代的祖師說，『真如』雖然涅槃進入永恒的寂靜，但『智體』並非不存在。如果不是這樣，又如何能夠窮盡未來的時間呢？所以要知道，這個心神，是凡人和聖人的根本，直到未來的盡頭，都不會斷絕。諸佛常常正念這個法，祖師只是明確地指出了這個宗旨。這就是無相的真如，真如哪裡會有窮盡呢？這就是無為的道，道哪裡會有盡頭呢？就像幽深山谷中的風，連續不斷地發出微弱的聲音；又像洪亮的鐘聲，隨著敲擊而清脆的韻律長久存在。《寶藏論》說，『唯道無根，靈照常存。唯道無體，微妙恒真。唯道無事，古今同貴。唯道無心，萬物圓備。』解釋說，有根就會有執住，執住就會進入黑暗的房間，就像穿針時看不見天空，拾針時看不見地面。沒有根就不會有執住，就像日月的光明，照見各種各樣的顏色，這就是靈照常存啊。有體就會有差別和阻礙，沒有體就會一性永遠通達，這就是微妙恒真啊。有事就會被現象所侷限，沒有事就會心地坦然，這就是古今都珍貴啊。有心就會分別各自取捨，沒有心就會順逆都歸於同一，這就是萬物都完備啊。既然通達了這個常住的宗體，自然直到未來的盡頭，都不會停止佛的事業，這就是佛后的普賢菩薩，完全是利益他人，沒有開始也沒有終結的無盡之行。所以《寶性論》中有自然不休息的佛業。偈頌說，『佛的身體就像鏡子中的影像，就像琉璃的地面。人並非沒有聲音，就像天上的妙法鼓。並非不作法事，就像大片的雲雨。並非不作利益，而大地並非不生長，各種各樣的種子。就像梵天不動，但並非不純熟。就像太陽，並非不破除各種黑暗。就像如意寶，並非不稀有。就像聲音，並非不因緣和合而成。就像虛空，並非不……』
【English Translation】 English version The ancient ways are different from the present. It is simply 'being' but cannot be seen or heard. It is not a state of utter emptiness, but contains endless wonderful functions. It is neither annihilation nor permanence, possessing unfathomable spiritual power. It is neither hidden nor manifest. An ancient master said, 'Although the Tathata (Suchness) enters Nirvana (extinction of suffering) and eternal stillness, the Jnana-dhatu (wisdom-essence) is not non-existent.' If it were not so, how could we exhaust the future? Therefore, know that this mind-spirit is the root of both ordinary beings and sages, and it will never be cut off until the end of the future. All Buddhas constantly maintain right mindfulness of this Dharma, and the Patriarchs only directly point to this doctrine. This is the true Anatta (no-self), how can the true have an end? This is the Asamskrta (unconditioned) path, how can the path have an end? It is like the wind in a secluded valley, continuously making faint sounds; like the sound of a great bell, with clear tones constantly arising with each strike. The Ratnagotravibhāga (Treatise on the Jewel Nature) says, 'Only the Dharma (law) has no root, yet its spiritual illumination constantly exists. Only the Dharma has no body, yet its subtle wonder is eternally true. Only the Dharma has no affairs, yet it is valued equally in ancient and modern times. Only the Dharma has no mind, yet all things are perfectly complete.' Explanation: Having a root means having attachment, and attachment leads to entering a dark room, like not seeing the sky when threading a needle, or not seeing the ground when picking up a needle. Having no root means having no attachment, like the light of the sun and moon, illuminating all kinds of colors, this is the constant existence of spiritual illumination. Having a body means having differences and obstructions, having no body means the one nature is always accessible, this is the subtle wonder that is eternally true. Having affairs means being limited by phenomena, having no affairs means the mind is open and at ease, this is why it is valued equally in ancient and modern times. Having a mind means discriminating and grasping, having no mind means both accordance and opposition return to the same, this is why all things are perfectly complete. Since one has realized this permanent essence, naturally until the end of the future, one will not cease the work of the Buddha, this is the Samantabhadra (Universal Virtue) after the Buddha, purely benefiting others, an endless practice without beginning or end. Therefore, the Ratnagotravibhāga has the naturally unceasing Buddha-work. The verse says, 'The Buddha's body is like an image in a mirror, like a vaidurya (beryl) ground. People are not without sound, like the wonderful Dharma-drum of the heavens. It is not that Dharma-activities are not performed, like great clouds and rain. It is not that benefits are not made, and the earth does not produce all kinds of seeds. Like Brahma (creator god) who is unmoving, but not without ripening. Like the great sun, not without breaking through all darkness. Like the cintamani (wish-fulfilling jewel), not without being rare. Like the sound, not without arising from conditions. Like the void, not without...'
不為一切。眾生作依止。猶如彼大地。而非不住持。一切種種物。以依彼大地。荷負諸世間。種種諸物故。依諸佛菩提。出世間妙法。成就諸白業。諸禪四無量。及以四空定。諸如來自然。常住諸世間。有如是諸業。一切非前後。作如是妙業。無生義云。若無有妙神。一向空寂者。則不應有佛出世。說法度人。故知本地有妙神。不空不斷。乃至師子吼言。佛性者。名第一義空。第一義空。名為智慧。智慧即是妙神。故云因滅。是色。獲得常住解脫之色。故知如中含有妙色。五陰常住不動。神不滅篇云。夫神者何耶。精極而為靈者也。精極則非封像之所圖。故聖人以妙物而為言。雖有上智。猶不能定。其體狀。窮其幽致。神也者。圓應無主。妙盡無名。感物而動。假數而行。感物而非物。故物化而不滅。假數而非數。故數盡而不窮。有情則可以物感。有識則可以數求。數有精粗故其性各異。智有明昧。故其照不同。推此而論。則知化以情感。神以化傳。情為化之母。神為情之根。情有會物之道。神有冥移之功。但悟徹者。反本。惑理者。逐物耳。乃至或聚散於一化。不思神道有妙物之靈。而謂精粗同盡。不亦悲乎。如火之傳於薪。猶神之傳於形。深惑者。見形朽於一生。便以為神情俱喪。猶睹火窮於一木。謂終斯都盡耳
【現代漢語翻譯】 現代漢語譯本： 不以一切眾生為依止，如同大地一般，卻又無所不住持。一切種種事物，都依賴於大地，因為它荷負著世間種種事物。依靠諸佛的菩提（覺悟），產生出世間的妙法，成就各種善業，各種禪定、四無量心（慈、悲、喜、舍），以及四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）。諸如來自然而然地常住在世間，具有這樣的各種事業，一切都不是有先後順序的。做出這樣奇妙的事業，這就是無生之義。如果不存在奇妙的神性，一切都是空寂的，那麼就不應該有佛陀出世，說法度化世人。所以要知道，本地（本源之地）存在著奇妙的神性，不是空無，也不是斷滅。乃至如獅子吼般宣稱：佛性，名為第一義空（勝義空），第一義空，名為智慧，智慧就是奇妙的神性。所以說，因為滅除了（煩惱），這個色（物質）獲得了常住解脫之色。所以要知道，如（真如）中含有奇妙的色。五陰（色、受、想、行、識）常住不動。神不滅篇中說：所謂神是什麼呢？是精微到了極點而成為靈妙的東西。精微到了極點，就不是有形有相的東西所能描繪的，所以聖人以『妙物』來稱呼它。即使有上等智慧的人，也不能確定它的具體形狀，窮盡它的幽深之處。神啊，是圓融應物而無主宰，妙到極點而無法命名。感應外物而生起作用，憑藉假借之數而執行。感應外物卻又不是外物，所以外物變化而它不滅。憑藉假借之數卻又不是數，所以數盡而它無窮。有情眾生可以用外物來感應，有識之物可以用數來尋求。數有精細和粗糙之分，所以它們的性質各不相同。智慧有明亮和昏昧之分，所以它們的照察也不同。由此推論，就知道變化憑藉情感而生，神性憑藉變化而傳。情感是變化的母親，神性是情感的根源。情感有會通萬物的途徑，神性有暗中轉移的功用。只是覺悟透徹的人，會返回本源；迷惑於事理的人，會追逐外物罷了。乃至或者聚集或者消散於一次變化之中，不思考神道有奇妙之物的靈性，而認為精微和粗糙一同消盡，這不是很可悲嗎？如同火從木柴上傳遞一樣，也如同神性從形體上傳遞一樣。深深迷惑的人，看到形體在一生中朽壞，就認為神情都喪失了，如同看到火在一根木柴上燃盡，就認為最終全部都熄滅了一樣。
【English Translation】 English version: It does not take all sentient beings as its reliance, like the great earth, yet it does not fail to abide in anything. All kinds of things rely on the great earth, because it bears the various things of the world. Relying on the Bodhi (Enlightenment) of all Buddhas, it produces the wonderful Dharma (teachings) that transcends the world, accomplishing various virtuous deeds, various Dhyanas (meditative states), the Four Immeasurables (loving-kindness, compassion, joy, equanimity), and the Four Formless Realms (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception). All Tathagatas (Buddhas), naturally and constantly abide in the world, possessing such various activities, all of which are not sequential. Performing such wonderful activities, this is the meaning of non-origination. If there were no wonderful divinity, and everything were empty and still, then there should be no Buddha appearing in the world, teaching and liberating people. Therefore, know that in the original ground there exists a wonderful divinity, which is neither empty nor discontinuous. Even to the point of roaring like a lion, it proclaims: 'Buddha-nature is called the First Principle Emptiness (ultimate emptiness), the First Principle Emptiness is called wisdom, and wisdom is the wonderful divinity.' Therefore, it is said that because of the extinction (of afflictions), this Rupa (form) obtains the permanent and liberated form. Therefore, know that in Suchness (Tathata) there contains wonderful form. The Five Skandhas (form, feeling, perception, mental formations, consciousness) are permanent and unmoving. The chapter on the Non-Extinction of the Spirit says: 'What is the spirit? It is that which is refined to the extreme and becomes spiritual. Being refined to the extreme, it cannot be depicted by forms and images, so the sages call it a 'wonderful thing.' Even those with superior wisdom cannot determine its specific shape, nor exhaust its profound depths. The spirit is responsive and without a master, wonderfully complete and without a name. It is moved by external things and operates by means of borrowed numbers. It is moved by things but is not a thing, so things change but it does not perish. It borrows numbers but is not a number, so numbers end but it is inexhaustible. Sentient beings can be moved by things, and beings with consciousness can be sought by numbers. Numbers have fine and coarse distinctions, so their natures are different. Wisdom has brightness and dimness, so their illuminations are different. From this, we can infer that change arises from emotion, and spirit is transmitted through change. Emotion is the mother of change, and spirit is the root of emotion. Emotion has a way of connecting with things, and spirit has the function of subtle transformation. Only those who are thoroughly enlightened return to the origin, while those who are deluded by reason pursue things. Even to the point of gathering or scattering in a single transformation, without considering that the way of the spirit has the spirituality of wonderful things, and thinking that the fine and coarse both perish together, is this not lamentable? It is like fire being transmitted from firewood, and like spirit being transmitted from form. Those who are deeply deluded, seeing the form decay in one lifetime, then think that both spirit and emotion are lost, just as seeing the fire extinguished in one piece of wood, they think that it is completely extinguished.'
。故知緣謝形枯。真靈不墜。如薪盡火滅。火性常然。此緣雖滅於今生。彼緣復興于異世。故般若吟云。百骸雖潰散。一物鎮長靈。可謂真心湛然常住矣。如華嚴經云。知一切幻心所緣法無量故。佛子。如如意珠。隨有所求一切皆得求者無盡。意皆滿足。而珠勢力終不匱止。菩薩摩訶薩。亦復如是。入此三昧。知心如幻。出生一切諸法境界。周遍無盡。不匱不息。何以故。菩薩摩訶薩。成就普賢無礙行智。觀察無量廣大幻境。猶如影像。無增減故。佛子。譬如凡夫。各別生心。已生現生。及以當生。無有邊際。無斷無盡。其心流轉。相續不絕。不可思議。菩薩摩訶薩。亦復如是。入此普幻門三昧。無有邊際。不可測量。何以故。了達普賢菩薩普幻門無量法故。佛子。譬如難陀摩那斯龍王。及余大龍。降雨之時。滴如車軸。無有邊際。雖如是雨雲終不盡。此是諸龍無作境界。又云。於一念中。盡知一切心非心地境界之藏。于非心處。示生於心。遠離語言。安住知慧。同諸菩薩所行之行。以自在力。示成佛道。盡未來際。常無休息。一切世間眾生劫數。妄想言說之所建立。神通願力。悉能示現。釋曰。盡知一切心非心地境界之藏者。識行於境。名之曰心。智行於境。名曰非心。故楞伽經云。得相者識。不得相者智。故知菩
薩隨順妄緣。不捨世法。于方便中。悉能示現。隨增減劫。任長短緣。乘大愿風。相續不斷。供佛利生。無有休息。如華嚴論云。十一地等覺位菩薩。以大慈悲心。行赴俗濟生之門。表自出世道滿。無更求解脫離染離凈之心。但以乘法性船。張大慈悲帆。以大智為船師。順本願風。吹諸波羅蜜網。常游生死海。漉一切眾生有著之魚。安置無依普光明之智岸。常生一切幻。住萬行功德法界無礙寶堂。如下慈氏所居樓閣是。
宗鏡錄卷第三十九
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第四十
慧日永明寺主智覺禪師延壽集
夫真心無相。云何知有不空常住湛然之體。
答。以事驗知。因用可辯。事能顯理。用能彰體。如見波生。知有水體。十八空論云。不捨離空菩薩。修學此定。止為功德善根無盡。何以故。一切諸佛。于無餘涅槃中。亦不捨功德善根門。有流果報。已盡。功德善根。本為化物故。恒有此用。如來雖入涅槃。猶隨眾生機緣。現應化兩身。導利含識。即是更起心義。故眾生不盡。應化之用亦不盡。故言雖入無餘。而不捨功德善根也。若二乘入滅。無更起心。以慈悲薄少。不化眾生。若佛入無餘。而更起心
【現代漢語翻譯】 現代漢語譯本：薩（薩埵，菩薩）隨順虛妄的因緣，不捨棄世間法，在方便法門中，完全能夠示現。隨著增劫和減劫，順應長緣和短緣，乘著大愿之風，相續不斷。供養諸佛，利益眾生，沒有休息。如《華嚴論》所說，十一地等覺位的菩薩，以大慈悲心，行入世俗救濟眾生之門，表明自己出世間的修行已經圓滿，沒有再求解脫、遠離染污、遠離清凈的心。只是乘坐法性的船，張開大慈悲的帆，以大智慧為船師，順著本願之風，吹動諸波羅蜜（到達彼岸的方法）之網，常在生死之海中游歷，撈取一切眾生中執著于有（存在）的魚，安置在無所依賴的普光明之智慧岸。常生起一切幻化，安住于萬行功德的法界無礙寶堂，如下慈氏菩薩（彌勒菩薩）所居住的樓閣一樣。
《宗鏡錄》卷第三十九
丁未年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第四十
慧日永明寺住持智覺禪師延壽 輯
真心本無形相，如何得知有不空、常住、湛然的本體？
答：可以通過事實驗證得知，通過作用可以辨別。事能顯現理，用能彰顯體。如同見到波浪生起，就知道有水的本體。《十八空論》說，不捨離空的菩薩，修學此定，只是爲了功德善根沒有窮盡。為什麼呢？因為一切諸佛，在無餘涅槃（完全寂滅的狀態）中，也不捨棄功德善根之門。有漏的果報已經窮盡，功德善根，本來是爲了教化眾生，所以恒常有此作用。如來雖然進入涅槃，仍然隨著眾生的機緣，示現應化兩身，引導利益有情眾生，這就是再次生起心的意義。所以眾生沒有窮盡，應化之用也沒有窮盡。所以說雖然進入無餘涅槃，而不捨棄功德善根。如果二乘（聲聞乘和緣覺乘）入滅，不再生起心，因為慈悲心薄弱，不教化眾生。如果佛進入無餘涅槃，而再次生起心。
【English Translation】 English version: The Sattva (Bodhisattva) accords with illusory conditions, does not abandon worldly dharmas, and is able to manifest completely within expedient means. Following the kalpas of increase and decrease, adapting to long and short conditions, riding the wind of great vows, continuing without interruption. Offering to Buddhas and benefiting sentient beings, without rest. As the Avatamsaka Sutra Commentary says, the Bodhisattvas of the eleventh ground, the Equal Enlightenment position, with great compassion, enter the gate of worldly life to relieve sentient beings, indicating that their worldly practice is complete, and they no longer seek liberation, detachment from defilement, or detachment from purity. They simply ride the boat of Dharma-nature, raise the sail of great compassion, take great wisdom as the boatman, follow the wind of original vows, blow the net of all Paramitas (methods of reaching the other shore), constantly travel in the sea of birth and death, catching all sentient beings who cling to existence, and placing them on the shore of unreliant, universally illuminating wisdom. Constantly generating all illusions, dwelling in the unobstructed treasure hall of the Dharma-realm of myriad practices and meritorious virtues, like the pavilion where Maitreya Bodhisattva resides.
Zong Jing Lu, Volume 39
Engraved in the year Dingwei by the Grand Repository Supervisor Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 40
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yongming Temple
The true mind is without form. How can we know that there is a non-empty, permanent, and serene essence?
Answer: It can be known through verifying with facts, and distinguished through function. Facts can reveal principle, and function can manifest essence. Just as seeing waves arise, we know there is a water body. The Treatise on the Eighteen Emptinesses says, 'Bodhisattvas who do not abandon emptiness study this samadhi only so that their merits and roots of goodness are inexhaustible.' Why? Because all Buddhas, even in Nirvana without remainder, do not abandon the gate of merits and roots of goodness. The fruits of conditioned existence are exhausted, but merits and roots of goodness are originally for the sake of transforming beings, so they constantly have this function. Although the Tathagata enters Nirvana, he still manifests responsive and transformative bodies according to the opportunities of sentient beings, guiding and benefiting sentient beings. This is the meaning of arising the mind again. Therefore, if sentient beings are not exhausted, the function of responsive transformation is also not exhausted. Therefore, it is said that although one enters Nirvana without remainder, one does not abandon merits and roots of goodness. If those of the Two Vehicles (Sravakas and Pratyekabuddhas) enter extinction, they no longer arise the mind, because their compassion is weak and they do not transform sentient beings. If the Buddha enters Nirvana without remainder, he arises the mind again.
者。以諸佛菩薩。三身利物無窮故。如來法身。即是一切無流法之依處。故言不捨離功德也。所以得知涅槃之中。猶有法身者。以用證體。既睹應化之用不盡。故知此身之體。常自湛然。永無遷壞。如毗婆沙師。說無涅槃。無有自相而可言無。何以故。為能顯事用故。若不依涅槃。不成智慧。智慧不成。則煩惱不滅。涅槃既能生道。道能滅惑。即是涅槃家事。既見有事。則知應有體。故不得言無也。
問。有何勝義。廣集一心正宗。于末學進修。得疾入道不。
答。若以宗鏡示人。直至道場。疾證菩提。更無迂曲。法華經偈云。演暢實相義。開闡一乘法。廣導諸眾生。令速成菩提。如有頌云。行自境界中。獲得所應得。行他境界中。如魚墮陸地。是以若行自境內。如同己物。取復何難。若行他境中。即不自在。如王失國。似鳥離空。足可知之。此是千聖入道之門。諸佛證真之路。若有入者。一入全真。博地凡夫。位齊諸佛。法華經云。乘此寶乘。直至道場。可謂頓入頓超。諸乘匪。及以三乘之人。不知諸塵唯是識。故執心外實有境界。凡夫二乘。雖有發心趣向解脫。而猶計有生死可厭。涅槃可欣。不了唯心道理。若知一切法唯是識量。舍彼事識外計分別。既了唯心。趣理速疾。異前漸悟。故論云。速趣涅
【現代漢語翻譯】 現代漢語譯本：這些（功德）是因為諸佛菩薩以其法身、報身、應身（三身）利益眾生，其功用無窮無盡。如來的法身，就是一切無漏功德的依處，所以說不捨離功德。之所以得知涅槃之中，仍然有法身存在，是因為通過（應身和化身）的功用可以證明法身本體。既然見到應身和化身的功用沒有窮盡之時，就知道法身的本體，常自清凈湛然，永遠不會變遷毀壞。如同毗婆沙師所說，沒有涅槃，是因為涅槃沒有自身的相狀，所以才說沒有。為什麼呢？因為涅槃能夠顯現事用。如果不依靠涅槃，就不能成就智慧；智慧不能成就，那麼煩惱就不能滅除。涅槃既然能夠產生道，道能夠滅除迷惑，這就是涅槃的本分之事。既然見到有事用，就知道應該有本體，所以不能說沒有涅槃。
問：有什麼殊勝的意義，能夠廣泛地彙集一心正宗的要義，使初學者能夠快速地進入修道的門徑？
答：如果用《宗鏡錄》來開示他人，（此人）直至菩提道場，能夠迅速地證得菩提，不再有任何迂迴曲折。《法華經》的偈頌說：『演暢實相義，開闡一乘法，廣導諸眾生，令速成菩提。』如有頌說：『行自境界中，獲得所應得；行他境界中，如魚墮陸地。』因此，如果在自己的境界中修行，就如同取用自己的東西一樣容易。如果在別人的境界中修行，就會感到不自在，如同國王失去了國家，好比鳥兒離開了天空。這足以說明問題。這是千聖進入佛道的門徑，是諸佛證得真如的道路。如果有人進入此門，一旦進入就完全證得真如，地位與諸佛平等。《法華經》說：『乘此寶乘，直至道場。』可謂是頓悟頓超。其他的乘，以及三乘（聲聞乘、緣覺乘、菩薩乘）之人，不知道諸塵（世間萬物）都只是識（意識）的顯現，所以執著於心外實有境界。凡夫和二乘之人，雖然有發心趣向解脫，但仍然認為有生死可以厭惡，有涅槃可以欣求，不明白唯心的道理。如果知道一切法都只是識的量度，捨棄對外境的執著和分別，既然明白了唯心的道理，趣向真理的速度就會很快，不同於之前的漸悟。所以《瑜伽師地論》說：『速趣涅槃。』
【English Translation】 English version: These (merits) are because all Buddhas and Bodhisattvas benefit sentient beings with their Trikaya (three bodies: Dharmakaya, Sambhogakaya, and Nirmanakaya), and their functions are infinite. The Dharmakaya (法身) of the Tathagata (如來) is the basis of all undefiled dharmas, so it is said that it does not abandon merits. The reason why we know that there is still Dharmakaya in Nirvana (涅槃) is because the essence of Dharmakaya can be proved by the function of Nirmanakaya (應身) and Sambhogakaya (化身). Since we see that the function of Nirmanakaya and Sambhogakaya has no end, we know that the essence of Dharmakaya is always pure and still, and will never change or be destroyed. As the Vibhasha masters said, there is no Nirvana because Nirvana has no self-nature, so it is said that there is no Nirvana. Why? Because Nirvana can manifest functions. If we do not rely on Nirvana, we cannot achieve wisdom; if wisdom cannot be achieved, then afflictions cannot be eliminated. Since Nirvana can generate the path, and the path can eliminate delusion, this is the duty of Nirvana. Since we see that there are functions, we know that there should be an essence, so we cannot say that there is no Nirvana.
Question: What is the supreme meaning that can widely gather the essentials of the One Mind Orthodox School, so that beginners can quickly enter the path of cultivation?
Answer: If you use the 'Zong Jing Lu' (宗鏡錄) to enlighten others, (this person) will quickly attain Bodhi (菩提) until the Bodhi-mandala (道場), without any detours. The verse of the 'Lotus Sutra' (法華經) says: 'Expound the meaning of true reality, open up the One Vehicle Dharma, widely guide all sentient beings, and enable them to quickly achieve Bodhi.' As the verse says: 'Walking in one's own realm, one obtains what one should obtain; walking in another's realm is like a fish falling on land.' Therefore, if you cultivate in your own realm, it is as easy as taking your own things. If you cultivate in another's realm, you will feel uncomfortable, like a king losing his country, like a bird leaving the sky. This is enough to illustrate the problem. This is the gateway for thousands of sages to enter the path, and the path for all Buddhas to attain true reality. If someone enters this gate, once they enter, they will completely attain true reality, and their status will be equal to that of all Buddhas. The 'Lotus Sutra' says: 'Ride this precious vehicle and go straight to the Bodhi-mandala.' It can be said that it is sudden enlightenment and sudden transcendence. Other vehicles, as well as people of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), do not know that all dusts (worldly things) are only manifestations of consciousness (識), so they cling to the reality of external realms outside the mind. Ordinary people and people of the Two Vehicles, although they have the aspiration to seek liberation, still think that there is samsara (生死) to be disgusted with, and Nirvana to be rejoiced in, and do not understand the principle of Mind-Only. If you know that all dharmas are only the measurement of consciousness, abandon the clinging and discrimination of external objects, and since you understand the principle of Mind-Only, the speed of approaching the truth will be very fast, which is different from the previous gradual enlightenment. Therefore, the 'Yogacarabhumi-sastra' (瑜伽師地論) says: 'Quickly approach Nirvana.'
槃。又凡夫二乘。不覺賴耶。但依分別事識資持力故。而發心修行。以不達本故。向大菩提疏而且遠。故云漸也。菩薩既了賴耶本識。則依此識資持力故。而發心修行。以了本故。向大菩提親而且近。故云速也。此宗鏡中開示大意。唯論自心妙達。何待他文。為未薦者。假以文言。示令親悟。才聞便入。目擊道存。故止觀云。直聞其言。病即除愈。如經云。佛告菩提樹神。過去有佛。名曰寶勝。滅後有長者。名曰持水。善知醫方。救諸病苦。持水有子。名曰流水。是時國內。天降災變。流水見已。自思惟言。我父年邁。不能至彼城邑聚落。便至父所。問醫方已。因得了知一切方術。遍至城邑。作如是言。我是醫師。我是醫師。善知方藥。療治一切。一切眾生。聞許治病。直聞是言。所患即除。此譬聞妙境。得入初住。以不思議境。本自圓成。長時顯現。上根才覽。直進無疑。不待舉明。重加指示。如華嚴迴向品頌云。諸佛隨宜所作業。無量無邊等法界。智者能以一方便。一切了知無不盡。是以若入此宗鏡。己眼圓明。一一皆照。自心。決定不從他學。法藏而全開身聚。智燈而高掛靈臺。步步現無盡法門。唸唸成六波羅蜜。如首楞嚴三昧經云。佛告堅意。菩薩。住首楞嚴三昧。六波羅蜜世世自知。不從他學。舉足下足。
入息出息。唸唸常有。六波羅蜜。何以故。堅意。如是菩薩。身皆是法。行皆是法。堅意。譬如有王。若諸大臣。百千種香。搗以為末。若有人來索中一種。不用餘香共相熏雜。堅意。如是百千種眾香末中。可得一種不雜余不。不也世尊。堅意。是菩薩以一切波羅蜜熏身心故。于唸唸中。常生六波羅蜜。堅意。菩薩云何于唸唸中。生六波羅蜜。堅意。是菩薩一切悉舍。心無貪著。是檀波羅蜜。心善寂滅。畢竟無惡。是尸波羅蜜。知心盡相。于諸塵中而無所傷。是羼提波羅蜜。勤觀擇心。知心離相。是毗梨耶波羅蜜。畢竟善寂。調伏其心。是禪波羅蜜。觀心知心。通達心相。是般若波羅蜜。堅意。菩薩住首楞嚴三昧。如是法門。唸唸皆有六波羅蜜。
問。依此寂滅無為之道。即入絕學絕待之門。莫不沈空。成於斷見不。
答。未入茲門。觸途虛幻。待真立俗。對色明空。才證斯宗。萬緣俱寂。如異色之鳥。投須彌而純變金光。猶三十三天。入雜林而更無分別。是以諸法無體。相待而成。皆無待而成待。若執有法。互相待成。則不成待。以有自體。各定。不假相待故。如中觀論偈云。若法有待成。未成云何待。若成已有待。成已何用待。若法因待成。是法先未成。未成則無。無則云何有因待。若是法先已成。
【現代漢語翻譯】 現代漢語譯本： 入息和出息，每一個念頭都常有六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）。為什麼呢？因為菩薩心意堅定。這樣的菩薩，全身都是佛法，一切行為都是佛法。堅意，譬如有一個國王，或者各位大臣，將成百上千種香搗成粉末。如果有人來索要其中的一種香，不會用其他的香來混合。堅意，在這成百上千種混合的香末中，可以找到一種不與其他香混合的嗎？不能，世尊。堅意，這位菩薩用一切波羅蜜薰染身心，所以在每一個念頭中，常常生起六波羅蜜。堅意，菩薩如何在每一個念頭中生起六波羅蜜呢？堅意，這位菩薩捨棄一切，心中沒有貪戀執著，這是檀波羅蜜（佈施波羅蜜）。心善於寂滅，最終沒有邪惡，這是尸波羅蜜（持戒波羅蜜）。了知心的空盡之相，在各種塵境中而沒有受到傷害，這是羼提波羅蜜（忍辱波羅蜜）。勤奮地觀察和選擇心，了知心遠離各種表相，這是毗梨耶波羅蜜（精進波羅蜜）。最終達到善良寂靜，調伏自己的心，這是禪波羅蜜（禪定波羅蜜）。觀察心，了知心，通達心的各種表相，這是般若波羅蜜（智慧波羅蜜）。堅意，菩薩安住于首楞嚴三昧（一種高級禪定），這樣的法門，在每一個念頭中都具有六波羅蜜。
問：依照這種寂滅無為的道理，就進入了絕學絕待的境界，難道不會沉溺於空，成為斷滅見嗎？
答：沒有進入這個門徑，所接觸的一切都是虛幻的。要等待真理才能建立世俗，要對照色相才能明白空性。一旦證悟了這個宗旨，所有的因緣都歸於寂靜，就像不同顏色的鳥，投入須彌山（一座巨大的山）后全部變成金色的光芒。又像三十三天（佛教中的一個天界），進入雜林后不再有任何分別。因此，一切諸法沒有自體，都是相互依存而形成的，都是依靠無待而成待。如果執著于有法，認為它們是互相依賴而成的，那就不能稱之為待，因為它們有各自的自體，是確定的，不需要互相依賴。就像《中觀論》中的偈頌所說：如果法是依靠待而成的，那麼在未成的時候，又依靠什麼來待呢？如果已經成就了，已經有了所待之物，那麼成就之後又何必再待呢？如果法是因待而成的，那麼這個法先前是沒有成就的。沒有成就，那就是不存在的，不存在又怎麼會有因待呢？如果這個法先前已經成就了，
【English Translation】 English version: With each inhalation and exhalation, every thought constantly possesses the Six Paramitas (the six perfections: generosity, morality, patience, diligence, concentration, and wisdom). Why is this so? Because the Bodhisattva's intention is firm. Such a Bodhisattva's entire body is Dharma, and all actions are Dharma. Kayan, for example, if there is a king, or various ministers, who grind hundreds and thousands of kinds of incense into powder. If someone comes to ask for one kind of incense, they will not mix it with other incenses. Kayan, in these hundreds and thousands of mixed incense powders, can one find a kind that is not mixed with other incenses? No, World Honored One. Kayan, this Bodhisattva perfumes their body and mind with all the Paramitas, so in every thought, the Six Paramitas constantly arise. Kayan, how does the Bodhisattva generate the Six Paramitas in every thought? Kayan, this Bodhisattva gives up everything, and their mind has no greed or attachment; this is Dana Paramita (the perfection of generosity). The mind is good at stillness and extinction, ultimately without evil; this is Sila Paramita (the perfection of morality). Knowing the exhausted appearance of the mind, they are not harmed in various sense objects; this is Ksanti Paramita (the perfection of patience). Diligently observing and choosing the mind, knowing that the mind is apart from all appearances; this is Virya Paramita (the perfection of diligence). Ultimately attaining goodness and stillness, subduing their mind; this is Dhyana Paramita (the perfection of concentration). Observing the mind, knowing the mind, thoroughly understanding the various appearances of the mind; this is Prajna Paramita (the perfection of wisdom). Kayan, the Bodhisattva dwells in the Surangama Samadhi (a high level of meditative concentration), and such a Dharma gate possesses the Six Paramitas in every thought.
Question: Relying on this principle of stillness and non-action, one enters the realm of transcending learning and relativity. Won't one then sink into emptiness and fall into nihilistic views?
Answer: Before entering this gate, everything one encounters is illusory. One must await truth to establish the mundane, and contrast form to understand emptiness. Once one realizes this principle, all conditions return to stillness, like birds of different colors that, when thrown into Mount Sumeru (a giant mountain), all transform into golden light. It is also like the Thirty-three Heavens (a celestial realm in Buddhism), which, when entering a mixed forest, no longer have any distinctions. Therefore, all dharmas have no self-nature; they are formed by mutual dependence, relying on non-dependence to become dependent. If one clings to the existence of dharmas, thinking they are mutually dependent, then they cannot be called dependent, because they have their own self-nature, which is fixed and does not require mutual dependence. It is like the verse in the Madhyamaka-karika (Treatise on the Middle Way): 'If a dharma is formed by dependence, then when it is not yet formed, what does it depend on? If it is already formed, and already has something to depend on, then why depend on it after it is formed? If a dharma is formed because of dependence, then this dharma was not formed before. If it is not formed, then it does not exist; if it does not exist, then how can there be dependence? If this dharma was already formed before,'
已成何用因待。是二俱不相因待。是知未成已成。俱無有待。若悟入宗鏡之時。了知虛空尚是幻生。豈更有法可為對待。如首楞嚴經云。若一人反真歸原。此十方空一時消殞。菩薩瓔珞經云。佛告天子。如吾昔求道。從無數劫分別本末。未能究盡一法定意。云何為一法。所謂無念也。菩薩得無念者。觀一切法悉皆無形。天子。吾今成佛。由此一行。得成無上正真之道。既萬法無形。對何稱有。有既不有。曷得云常。空復何空。憑誰稱斷。若心外有法。即成斷常。若法外無心。孰言空有。所以傅大士云。君不見自心非斷亦非常。普在諸方不入方。亦復不依前後際。又復非圓非短長。寂然無生亦無滅。非黑非白與青黃。雖復念慮知諸法。而實不住念中央。眾生入而無所入。雖趣六境實無傷。智者分明了知此。是故號曰法中王。故思益經云。若有於法生見。則于其人。佛不出世。世尊。若有決定見涅槃者。是人不度生死。所以者何。涅槃名為除滅諸相。遠離一切動念戲論。是以若論成壞有空。皆徇世間名字。不出外道諸見。如狗逐塊。豈達自宗。則知名字如塊。真理如人。無明癡犬。逐名言塊。種智師子。得理亡名。故知。言語從覺觀生。息覺觀。則名言絕。言思絕。則待絕亡。中觀論疏云。盡不盡門者。若唸唸遷滅。滅無
可成。若唸唸相續。續非始成。若唸唸遷滅。滅無始壞。若唸唸相續。續不可壞。故盡不盡。俱無成壞。又諸法日夜中。唸唸常滅盡。過去如水流不住。是則名盡。是事不可取。不可說。如野馬無決定性。云何可分別說有成。又唸唸生滅。常相續不斷。故名不盡。云何可分別說言。今是成時。是故盡亦無成。不盡亦無成。既無成。亦無壞。是以一切諸法。尚無有成。云何說斷。皆以實際為定量。則無有變異。
如經問。何等是真智慧。
答言。無變異相。如眾生無變異相。真智慧亦無變異。又。
問。云何是眾生相。
答。假名字畢竟離。是眾生相。如是相。則無變異。乃至如虛空無變異相。一切諸法亦無變異相。云何無變異。以無二故。亦無無二。方成真智。但云無有二。非是有無二。如華嚴經頌云。常于諸法不作二。亦復不作于不二。於二不二並皆離。知其悉是語言道。是知一切言語。皆從覺觀而生。才有覺觀。便形紋彩。發萠芽于境上。起兆朕於心中。心境對治。便為質礙。若入宗鏡。自絕言思。妙旨潛通。了無所得。又若一切修行趣佛乘人。但先得旨之後。方可以佛知見。治諸餘習。以正定水。瑩。凈禪支。用多聞慧。助生觀力。乃至習誦熏修。萬行嚴飾。若未入宗鏡。不了自心。
【現代漢語翻譯】 現代漢語譯本：如果說諸法可以成就，那麼唸唸相續，相續就不是從一開始就成就的。如果說唸唸遷滅，那麼滅就沒有一開始的壞滅。如果說唸唸相續，相續就不可壞滅。所以，盡和不盡，都沒有成就和壞滅。而且，諸法在日夜之中，唸唸都在滅盡，過去就像流水一樣無法停留，這就是所謂的『盡』。這件事是不可取、不可說的，就像野馬一樣沒有確定的性質，怎麼可以分別說有成就呢？而且，唸唸生滅，常常相續不斷，所以叫做『不盡』。怎麼可以分別說現在是成就的時候呢？所以，盡也沒有成就，不盡也沒有成就。既然沒有成就，也就沒有壞滅。因此，一切諸法，尚且沒有成就，怎麼能說斷滅呢？都以實際為標準，就沒有變異。
如經中所問：什麼是真智慧？
回答說：沒有變異的相。就像眾生沒有變異的相，真智慧也沒有變異。又問：
什麼是眾生相？
回答：假名字畢竟空離，這就是眾生相。這樣的相，就沒有變異。乃至像虛空沒有變異的相，一切諸法也沒有變異的相。為什麼沒有變異？因為沒有二元對立的緣故。也沒有沒有二元對立，才能成就真智。只是說沒有二元對立，不是說有和沒有的二元對立。如《華嚴經》的偈頌所說：『常常對於諸法不作二元對立，也不作不二元對立。對於二元和不二元都遠離，知道這一切都是語言的表達。』由此可知，一切言語，都是從覺觀而生。才有了覺觀，就形成了紋彩，在境界上發芽，在心中產生預兆。心和境相互對立，就形成了阻礙。如果進入宗鏡，自然斷絕言語思慮，微妙的旨意潛通，了無所得。而且，如果一切修行趨向佛乘的人，只要先得到宗旨之後，才可以用佛的知見，來對治各種習氣，用正定的水，來瑩潔禪支，用多聞的智慧，來幫助生起觀力，乃至習誦熏修，用萬行來莊嚴修飾。如果還沒有進入宗鏡，不瞭解自己的心。
【English Translation】 English version: If things can be accomplished, then if thoughts arise in continuous succession (niannian xiangxu), the succession is not accomplished from the beginning. If thoughts are constantly ceasing (niannian qianmie), then cessation has no initial destruction. If thoughts arise in continuous succession, then the succession cannot be destroyed. Therefore, both 'exhaustion' (jin) and 'non-exhaustion' (bujin) have neither accomplishment nor destruction. Moreover, all dharmas are constantly ceasing and exhausting moment by moment, day and night. The past is like flowing water that cannot be stopped; this is called 'exhaustion'. This matter is unattainable and unspeakable, like a wild horse with no fixed nature. How can one distinguish and say there is accomplishment? Furthermore, thoughts arise and cease moment by moment, constantly succeeding without interruption, hence the name 'non-exhaustion'. How can one distinguish and say, 'Now is the time of accomplishment'? Therefore, 'exhaustion' has no accomplishment, and 'non-exhaustion' has no accomplishment. Since there is no accomplishment, there is also no destruction. Therefore, all dharmas have no accomplishment; how can one speak of cessation? All are measured by reality (shiji), so there is no variation.
As asked in the sutra: What is true wisdom?
The answer is: It has no varying characteristics. Just as sentient beings (zhong sheng) have no varying characteristics, true wisdom also has no variation. Furthermore:
Question: What is the characteristic of sentient beings?
Answer: The provisional name (jia mingzi) is ultimately empty and detached; this is the characteristic of sentient beings. Such a characteristic has no variation. Even like space (xukong) having no varying characteristics, all dharmas also have no varying characteristics. Why is there no variation? Because there is no duality. Nor is there non-duality, to accomplish true wisdom. It is only said that there is no duality, not that there is a duality of existence and non-existence. As the verse in the Avatamsaka Sutra (Hua Yan Jing) says: 'Constantly in all dharmas, do not create duality, nor create non-duality. From both duality and non-duality, be completely detached, knowing that all are paths of language.' It is known that all language arises from perception and observation (jueguan). Only with perception and observation are patterns formed, sprouting on the realm of objects, and creating omens in the heart. The opposition of mind and object becomes an obstacle. If one enters the Mirror of the Source (Zongjing), one naturally cuts off speech and thought, and the subtle meaning subtly penetrates, with nothing attained. Moreover, if all practitioners who aspire to the Buddha Vehicle (Focheng) first obtain the essence, then they can use the Buddha's knowledge and vision to cure all remaining habits, use the water of right concentration (zhengding) to purify the branches of meditation (chanzhi), and use the wisdom of much learning (duowen hui) to help generate the power of contemplation (guanli), even practicing recitation and cultivation, adorning with myriad practices. If one has not yet entered the Mirror of the Source and does not understand one's own mind.
縱多聞習誦。俱不成就。如善星受持讀誦十二部經。獲得四禪。不達無生。返墮地獄。又如阿難多聞。不明實相。遭淫席所縛。為文殊所訶。應須先入正宗。后修福智。如琉璃之含寶月。似摩尼之置高幢。方得通透無瑕。能雨眾寶。自他兼利。豈虛構哉。又此絕待無作真心。非是斷空但空。若眾生一切妄心。世間一切幻法。以情識分別不及。故。目之為空。如洞山和尚偈云。世間塵事亂如毛。不向空門何處消。若待境緣除蕩盡。古人那得喻芭蕉。龐居士偈云。識樂眾生樂。緣繩妄走作。智樂菩薩樂。無繩亦無縛。若有發心者。直須學無作。莫道怕落空。得空亦不惡。見礦不識金。入爐始知錯。黃檗和尚云。無人敢入此門。恐畏落空。盡望涯而退。證道歌云。嗟末法。惡時代。眾生薄福難調製。去聖遠兮邪見深。魔強法弱多冤害。聞說如來頓教門。恨不滅除令瓦碎。作在心殃在身。不須怨訴更尤人。欲得不招無間業。莫謗如來正法輪。
問。悟此心宗修行之人。得圓滿普賢行不。
答。一切理智。無邊行愿。皆不出普賢一毛孔。若實入此宗鏡中。乃至凡聖之身。一一毛孔。皆能圓滿普賢之行。如華嚴經海幢比丘。入般若波羅蜜境界清凈光明三昧。經行地側。結加趺坐。入於三昧。離出入息。無別思覺。身安
【現代漢語翻譯】 現代漢語譯本：縱然博學多聞，勤奮學習背誦，如果不能真正領悟，最終也難以成就。比如善星比丘，雖然能夠受持讀誦十二部經，並且獲得了四禪的境界，但是因為沒有通達無生之理，最終還是墮入了地獄。又比如阿難尊者，雖然博聞強記，但是因為不明白實相，所以被淫席所困，受到了文殊菩薩的呵斥。因此，應該先入正宗，然後再修福修慧。這就像琉璃中包含著寶月，又像摩尼寶珠被安放在高高的旗桿上一樣，只有這樣才能通透明澈，沒有瑕疵，能夠降下眾多的珍寶，利益自己也利益他人，這難道是虛構的嗎？此外，這種絕待無作的真心，不是斷滅空，也不是頑空。眾生的一切妄心，世間的一切虛幻之法，用情識分別都無法企及，所以才稱之為『空』。就像洞山良價禪師的偈語所說：『世間塵事亂如毛，不向空門何處消。若待境緣除蕩盡，古人那得喻芭蕉。』龐蘊居士的偈語說：『識樂眾生樂，緣繩妄走作。智樂菩薩樂，無繩亦無縛。若有發心者，直須學無作。莫道怕落空，得空亦不惡。見礦不識金，入爐始知錯。』黃檗希運禪師說：『無人敢入此門，恐畏落空，盡望崖而退。』《證道歌》中說：『嗟末法，惡時代，眾生薄福難調製。去聖遠兮邪見深，魔強法弱多冤害。聞說如來頓教門，恨不滅除令瓦碎。作在心殃在身，不須怨訴更尤人。欲得不招無間業，莫謗如來正法輪。』 問：悟入此心宗的修行之人，能夠圓滿普賢菩薩的行愿嗎？ 答：一切的理性智慧，無邊的行持願力，都離不開普賢菩薩的一個毛孔。如果真正進入到這個心宗的鏡子中，乃至凡夫和聖人的身體，每一個毛孔，都能夠圓滿普賢菩薩的行愿。就像《華嚴經》中的海幢比丘，進入般若波羅蜜境界清凈光明三昧，在經行的地方旁邊，結跏趺坐，進入三昧，停止了呼吸出入，沒有其他的思慮覺察，身體安穩。
【English Translation】 English version: Though one may be extensively learned, studying and reciting scriptures, without true realization, ultimate accomplishment remains elusive. Consider the case of the Bhikshu Good Star (Shanxing biqiu) (a monk named Good Star), who, despite mastering the twelve divisions of scriptures and attaining the four Dhyanas (sì chán) (four levels of meditative absorption), failed to grasp the principle of non-origination (wú shēng) (non-birth, non-arising) and consequently fell into hell. Similarly, Ananda (Ānán) (one of the ten principal disciples of the Buddha, known for his memory), despite his vast learning, was ensnared by lustful temptations due to his lack of understanding of true reality (shí xiàng) (true nature of reality), and was rebuked by Manjusri (Wénshū) (Bodhisattva of wisdom). Therefore, one must first enter the correct lineage (zhèngzōng) (the true teaching), and then cultivate both merit and wisdom. This is akin to a precious moon contained within crystal, or a Mani jewel (Mání) (wish-fulfilling jewel) placed atop a tall banner. Only then can one become perfectly clear and flawless, capable of showering down countless treasures, benefiting both oneself and others. Is this merely a fabrication? Furthermore, this absolute and non-active true mind (zhēn xīn) (true mind) is neither annihilationist emptiness nor inert emptiness. All the deluded minds of sentient beings and all the illusory phenomena of the world are beyond the reach of emotional discrimination, hence they are referred to as 'empty'. As the verse of Zen Master Dongshan (Dòngshān) (referring to Dongshan Liangjie) states: 'The worldly affairs are as chaotic as hair, if not towards the gate of emptiness, where can they be eliminated? If one waits for the conditions to be completely eradicated, how could the ancients have used the banana tree as a metaphor?' Layman Pang's (Páng) (referring to Pang Yun) verse says: 'The joy of consciousness is the joy of sentient beings, following the rope and running wildly. The joy of wisdom is the joy of Bodhisattvas, without rope and without bondage. If there are those who aspire, they must directly learn non-action. Do not fear falling into emptiness, attaining emptiness is not bad either. Seeing ore but not recognizing gold, one realizes the mistake only when entering the furnace.' Zen Master Huangbo (Huángbò) (referring to Huangbo Xiyun) said: 'No one dares to enter this gate, fearing falling into emptiness, all retreat gazing at the cliff.' The Song of Enlightenment (Zhèngdào gē) says: 'Alas, the Dharma-ending age, an evil time, sentient beings with little merit are difficult to tame. Far from the sages, evil views are deep, demons are strong and the Dharma is weak, with much injustice and harm. Hearing of the Tathagata's (Rúlái) (another name for Buddha) sudden teaching, they hate not destroying it to smash it into pieces. Actions done in the heart bring calamity to the body, no need to complain and blame others. If you want not to incur uninterrupted karma, do not slander the Tathagata's true Dharma wheel.' Question: Can a practitioner who realizes this mind-essence (xīn zōng) (essence of mind) attain the complete and perfect practices of Samantabhadra (Pǔxián) (a Bodhisattva associated with practice and vows)? Answer: All rational wisdom and boundless practices and vows are inseparable from a single pore of Samantabhadra. If one truly enters this mirror of mind-essence, even the bodies of ordinary beings and sages, every single pore can perfectly fulfill the practices of Samantabhadra. Just like the Bhikshu Sea Banner (Hǎi chuáng biqiu) (monk with sea banner) in the Avatamsaka Sutra (Huāyán jīng) (Flower Garland Sutra), who entered the Samadhi (Sānmèi) (state of meditative absorption) of pure light in the realm of Prajnaparamita (Bōrě bōluómì) (perfection of wisdom), walked beside the place of practice, sat in the lotus position, entered Samadhi, ceased breathing in and out, and had no separate thoughts or perceptions, his body was stable.
不動。從其身份。出十法界身云。一切供具。雨無量法雨等。又如善見比丘。告善財言。我經行時。一念中一切十方。皆悉現前。智慧清凈故。一念中一切世界。皆悉現前。經過不可說不可說世界故。又如喜目觀察眾生夜神。入大勢力普喜幢解脫門。于其身上。一一毛孔。出無量種變化身云。隨其所應。以妙言音。而為說法。普攝無量一切眾生。皆令歡喜而得利益。又如善財。重觀普賢一一身份。一一毛孔。悉有三千大千世界。風輪水輪。地輪火輪。大海江河。及諸寶山。須彌鐵圍。村營城邑。宮殿園苑。一切地獄餓鬼畜生。閻羅王界。天龍八部。人與非人。欲界色界。無色界處。日月星宿。風雲雷電。晝夜月時。及以年劫。諸佛出世。菩薩眾會。道場莊嚴。如是等事。悉皆明見。如見此世界。十方所有一切世界。悉如是見。如見現在十方世界。前際后際一切世界。亦如是見。各各差別。不相雜亂。如說海幢身份之上。善見一念之中。普賢毛孔之內。盡十方法界虛空界。所有一切凡聖境界。凈穢國土。靡所不現。可證宗鏡無外。無法不含。如卷大海之波瀾。收歸一滴。猶撮十方之剎土。指在一塵。如古德云。以遮那之境界。眾妙之玄門。知識說之而不窮。善財酌之而不竭。文殊體之而寂寂。普賢證之以重重。何者。以
文殊是自心如理之體。體常湛然。以普賢是自心如量之用。用周法界。所以寶性論明。有二種修行。一如實修行。瞭如理一味。二。遍滿修行。備知一心有恒沙法界。是以悟此真如無盡之心。成得普賢無盡之行。亦云梵行已立己事已辦。如不了此而妄有所修。非唯不具普賢行門。乃至三歸五戒等一切修進之門。悉不成就。以不達本故。所以法華經云。若不能得見聞讀誦書持供養是法華經者。當知是人未善行菩薩道。以自他所隔。但為愛見之心。未達一乘。豈成同體之行。又云。此經難持。若暫持者。我則歡喜。諸佛亦然。如是之人。諸佛所嘆。是則勇猛。是則精進。是名持戒。行頭陀者。則為疾得無上佛道。故知見性修行。性周萬行。如華嚴經云。菩薩行。即如來性。如來性。即菩薩行。若明見此旨。方稱圓修。權教罔思。下位天隔。贊一念隨喜。福尚無量。何況正念修行。為人開示。所以文句疏。釋。一念隨喜者。自未有行。但隨喜法及人。功報尚多。況行到耶。隨喜心有二。若聞開權顯實。即於一念心中。解非權非實之理。信佛知見。又雙解權實。事理圓融。雖具煩惱性。能知如來秘密之藏。此即豎論隨喜。又若聞開權顯實之意。即於一心。廣解一切心。又一切法皆是佛法。無有障礙。若欲分別。辯說無窮。月四
【現代漢語翻譯】 現代漢語譯本 文殊菩薩是自心如理之本體。本體恒常清澈明凈。普賢菩薩是自心如量之作用。作用周遍整個法界。所以《寶性論》闡明，有兩種修行方式：一是如實修行，了達如理一味之境；二是遍滿修行，充分了解一心之中具有恒河沙數般的法界。因此，領悟這真如無盡之心，才能成就普賢菩薩無盡之行。也可以說梵行已經建立，該做的事情已經完成。如果不能瞭解這一點而妄自修行，不僅不具備普賢菩薩的行門，甚至三歸、五戒等一切修行的進階之門，都不能成就，因為沒有通達根本。所以《法華經》說：『如果不能得見、聽聞、讀誦、書寫、受持、供養這部《法華經》的人，應當知道這個人還沒有好好地行菩薩道。』因為自他和他人之間存在隔閡，只是爲了愛見之心，沒有通達一乘之理，怎麼能成就同體之行呢？又說：『這部經難以受持，如果能暫時受持，我就會歡喜，諸佛也是如此。這樣的人，為諸佛所讚歎，這就是勇猛，這就是精進，這就是持戒，行頭陀行的人，就能快速證得無上佛道。』所以說，見性修行，性體周遍萬行。《華嚴經》說：『菩薩行，就是如來性；如來性，就是菩薩行。』如果明白了這個宗旨，才稱得上是圓滿的修行。權教的思慮，與下位的天道相隔絕。讚歎一念隨喜的功德，福報尚且無量，何況是正念修行，為人開示呢？所以《文句疏》解釋說：『一念隨喜，是指自己還沒有修行，只是隨喜法和人，功德回報尚且很多，何況是修行到位的呢？』隨喜心有兩種：如果聽到開權顯實，就在一念心中，理解非權非實的道理，相信佛的知見；又雙重理解權實，事理圓融，雖然具有煩惱的本性，卻能知道如來秘密的寶藏。這便是豎向論述的隨喜。又如果聽到開權顯實的意義，就在一心之中，廣泛理解一切心，又一切法都是佛法，沒有障礙，如果想要分別，辯說無窮。
【English Translation】 English version Manjushri (Bodhisattva of wisdom) is the self-mind's essence of principle. The essence is always serene and clear. Samantabhadra (Bodhisattva of Universal Goodness) is the self-mind's function of measure. The function pervades the entire Dharma Realm. Therefore, the Ratnagotravibhāga (Treatise on the Buddha-nature) clarifies that there are two types of practice: first, the practice of reality, understanding the single flavor of principle; second, the pervasive practice, fully knowing that within one mind there are countless Dharma Realms like the sands of the Ganges. Therefore, realizing this true, inexhaustible mind, one can accomplish the inexhaustible practice of Samantabhadra. It can also be said that the pure conduct (brahmacarya) has been established, and one's task has been completed. If one does not understand this and engages in vain practice, not only does one not possess the practice gate of Samantabhadra, but even the three refuges, five precepts, and all other progressive gates of practice will not be accomplished, because one has not reached the root. Therefore, the Lotus Sutra says: 'If one cannot see, hear, read, recite, write, uphold, and make offerings to this Lotus Sutra, one should know that this person has not well practiced the Bodhisattva path.' Because there is separation between oneself and others, it is only for the sake of the mind of love and attachment, not having understood the one vehicle, how can one accomplish the practice of oneness? It also says: 'This Sutra is difficult to uphold. If one can uphold it even temporarily, I will rejoice, and so will all the Buddhas. Such a person is praised by all the Buddhas. This is valor, this is diligence, this is called upholding the precepts. One who practices asceticism (dhūta) will quickly attain unsurpassed Buddhahood.' Therefore, it is known that seeing the nature and practicing, the nature pervades all practices. As the Avatamsaka Sutra says: 'The Bodhisattva's practice is the Tathagata's (Buddha's) nature; the Tathagata's nature is the Bodhisattva's practice.' If one clearly sees this principle, then it can be called complete practice. The thoughts of provisional teachings are separated from the lower heavens. Praising even a single thought of rejoicing, the blessings are still immeasurable, how much more so for practicing with right mindfulness and opening and instructing others? Therefore, the Wenju Shu (Commentary on the Words and Phrases of the Lotus Sutra) explains: 'A single thought of rejoicing refers to oneself not yet having practiced, but simply rejoicing in the Dharma and people, the merit and reward are still great, how much more so for practicing to the point of accomplishment?' There are two types of rejoicing mind: if one hears of opening the provisional and revealing the real, then in a single thought, one understands the principle of neither provisional nor real, and believes in the Buddha's knowledge and vision; also, one doubly understands the provisional and real, the matter and principle are perfectly integrated, although possessing the nature of afflictions, one can know the secret treasury of the Tathagata. This is the vertical discussion of rejoicing. Also, if one hears the meaning of opening the provisional and revealing the real, then in one mind, one widely understands all minds, and all dharmas are Buddha-dharma, without obstruction. If one wants to differentiate, the arguments are endless.
月至歲。旋轉不盡。雖未得真隨喜心。能如此解。法既如此。人亦如是。此約橫論隨喜。即橫而豎。即豎而橫。故大涅槃經云。寧願少聞。多解義味。即此意也。故知才聞一心。能生隨喜。則洞了諸法。無有遺余。可謂一聞千悟。得大總持。于凡夫心能生圓信。格量功德。唯佛方知。若外道得五通者。能移山竭海。而不伏見愛。不及暖法人。二乘無學。子果俱脫。猶被涅槃縛。不知其因果俱權。通教人修因雖巧。發心不識五百由旬。得果止除四住。別人雖勝二乘。修因則偏。其門又拙。非佛所贊。皆不及初隨喜一念圓信之人。又止觀云。能如是入唯心觀者。則具一切法門。該括周備。規矩。初心送行人。到彼薩云蓋。如來積劫之所勤求。道場之所妙悟。正在茲乎。故知萬途雖別。一性無差。若未歸此自心之性。終非究竟。凡有所作。心境不亡。皆墮輪迴。不入真實。如大智度論云。複次如水性下流故。會歸於海。合為一味。諸法亦如是。一切總相別相。皆歸法性。同爲一相。是名為法性。如金剛在山頂。漸漸穿下。至金剛地際。到自性乃止。諸法亦如是。智慧分別推求已到如中。從如入自性。如無本末生滅諸法戲論。是名為法性。又如犢子。周章鳴喚。得母乃止。諸法亦如是。種種別異。取捨不同。得到自性乃止。無
復過處。是名法性。如一切菩薩求道修行。若未到宗鏡。心終不止。所以宗鏡略有二意。一為頓悟知宗。二為圓修辦事。如首楞嚴經云。佛責阿難言。非汝歷劫辛勤證修。雖復憶持十方如來十二部經清凈妙理。如恒河沙。只益戲論。汝雖談說因緣自然。決定明瞭。人間稱汝多聞第一。以此積劫多聞熏習。不能免離摩登伽難。何須待我佛頂神咒。摩登伽心淫火頓歇。得阿那含。於我法中。成精進林。愛河干枯。令汝解脫。是故阿難。汝雖歷劫。憶持如來秘密妙嚴。不如一日修無漏業。遠離世間憎愛二苦。如摩登伽。宿為淫女。由神咒力。消其愛慾。法中今名性比丘尼。與羅睺母耶輸陀羅。同悟宿因。知歷世因。貪慾為苦。一念熏修無漏善故。或得出纏。或蒙授記。如何自欺。尚留觀聽。乃至阿難等既開悟。後重請妙修行路。如經云。世尊。我今雖承如是法音。知如來藏妙覺明心。遍十方界。含育如來十方國土。清凈寶嚴。妙覺王剎。如來複責多聞無功。不逮修習。我今猶如旅泊之人。忽蒙天王賜以華屋。雖獲大宅。要因門入。唯愿如來。不捨大悲。示我在會。諸蒙闇者。捐舍小乘。畢獲如來無餘涅槃。本發心路。乃至佛告阿難。汝等若欲捐舍聲聞。修菩薩乘。入佛知見。應當審觀因地發心。與果地覺為同爲異。阿難。若
于因地。以生滅心。為本修因。而求佛乘不生不滅。無有是處。以是義故。汝當照明諸器世間可作之法。皆從變滅。阿難。汝觀世間可作之法。誰為不壞。然終不聞爛壞虛空。何以故。空非可作。由是始終無壞滅故。釋曰。詳夫諸大乘經。祖佛正意。凡從今日去紹佛乘人。先須得本。悟自真心不生不滅為因。然後以無生之旨。遍治一切。所以華嚴論云。若有習氣。還以佛知見治之。若不入佛知見。設有修行。但成折伏。終不能入諸佛駛水之流。如法華明。開示悟入佛之知見。只是于眾生心中。而論開示。以佛知見蘊在眾生心故。若宗門中。從上亦云。先須知有。然後保任。又云。頭尾須得相稱。不可理行有闕。心口相違。入我宗中。無有是處。若未悟自心無生之理。唯以生滅心為因。欲求無生之果。如蒸砂作飯。種苦求甘。因果不同。體用俱失。邪修妄習。猶九十六種。捏目生華。趣寂執權。似三乘道人。勞神費力。若入宗鏡。理行俱圓。可謂二見之良醫。釋真之皎日矣。故大涅槃經云。譬如霧露。勢雖欲住。不過日出。日既出已。消滅無餘。善男子。是諸眾生所有惡業。亦復如是。住世勢力。不過得見大涅槃日。是日既出。悉能除滅一切惡業。夫未遇宗鏡正法之日。一心實智之海。歸前所有一切修行三昧諸行。皆是
【現代漢語翻譯】 現代漢語譯本 在因地上，如果以生滅的心作為根本的修行原因，卻想求得佛乘那不生不滅的境界，這是不可能的。因為這個緣故，你應該明白，所有器世間可以造作的事物，都終將變化消滅。阿難（Ananda，佛陀的十大弟子之一），你觀察世間可以造作的事物，有什麼是不會毀壞的呢？然而，你始終不會聽到虛空會腐爛毀壞，這是為什麼呢？因為虛空不是可以造作的，因此它從始至終都不會有毀壞消滅。釋迦牟尼（釋曰）詳細考察諸大乘經典，祖師和佛的正意，凡是從今天開始繼承佛乘的人，首先必須得到根本，領悟自己真心不生不滅的本性作為修行的原因，然後用無生的道理，普遍地治理一切。所以《華嚴論》說，如果還有習氣，還要用佛的知見來治理它。如果不進入佛的知見，即使有修行，也只是成為折伏，最終不能進入諸佛迅速的法流。如《法華經》所說，開示悟入佛的知見，只是在眾生的心中，而論開示，因為佛的知見蘊藏在眾生的心中。如果禪宗中，從上代祖師也說，首先要知道有，然後保任。又說，頭尾必須相稱，不可以理和行有所缺失，心口相違。進入我的宗門中，沒有這樣的事情。如果還沒有領悟自己心性無生的道理，只以生滅心作為原因，想要尋求無生的結果，就像蒸沙子做飯，種苦瓜求甘甜，因果不同，本體和作用都失去。邪修妄習，就像九十六種外道一樣，捏著眼睛生出幻覺。追求寂滅，執著于權宜之法，就像三乘道人一樣，勞神費力。如果進入《宗鏡錄》，理和行都圓滿，可以說是二見的良醫，照亮真實的皎潔的太陽啊！所以《大涅槃經》說，譬如霧露，勢力雖然想要停留，但是不能超過太陽出來。太陽出來以後，就消滅無餘。善男子，這些眾生所有的惡業，也是這樣。在世間的勢力，不能超過得見大涅槃日。這個太陽出來以後，就能消除一切惡業。沒有遇到《宗鏡錄》正法之日，一心實智之海，歸於前面所有一切修行三昧諸行，都是
【English Translation】 English version On the causal ground, if one takes the mind of arising and ceasing as the fundamental cause for cultivation, yet seeks the Buddha Vehicle's state of non-arising and non-ceasing, there is no such possibility. For this reason, you should understand that all phenomena in the world of vessels that can be created are subject to change and destruction. Ananda (one of the ten great disciples of the Buddha), observe the phenomena in the world that can be created; what is indestructible? Yet, you will never hear of the void decaying and rotting. Why is that? Because the void cannot be created; therefore, it is without destruction from beginning to end. Shakyamuni (釋曰) elaborates on the profound meaning of the Mahayana Sutras, the true intention of the Patriarchs and Buddhas: all those who inherit the Buddha Vehicle from this day forward must first obtain the root, realizing the non-arising and non-ceasing nature of their own true mind as the cause for cultivation, and then universally govern all things with the principle of non-arising. Therefore, the Huayan Treatise says, 'If there are still habitual tendencies, one should use the Buddha's knowledge and vision to cure them. If one does not enter the Buddha's knowledge and vision, even with cultivation, it will only become suppression, and one will ultimately not be able to enter the swift current of the Buddhas.' As the Lotus Sutra clarifies, 'Opening, showing, awakening, and entering the Buddha's knowledge and vision' is only discussed within the minds of sentient beings, because the Buddha's knowledge and vision are contained within the minds of sentient beings. In the Zen school, the ancestral teachers have also said, 'First, one must know that there is; then, one must maintain it.' It is also said, 'The beginning and the end must correspond; one cannot have deficiencies in both principle and practice, and one's mind and mouth must not contradict each other. There is no such thing in my school.' If one has not yet realized the principle of the non-arising nature of one's own mind, and only takes the mind of arising and ceasing as the cause, wanting to seek the result of non-arising, it is like steaming sand to make rice, or planting bitter gourds to seek sweetness; the cause and effect are different, and both the substance and function are lost. Heretical cultivation and deluded practices are like the ninety-six kinds of external paths, creating illusions by squeezing the eyes. Pursuing quiescence and clinging to expedient means are like the practitioners of the Three Vehicles, wasting effort and energy. If one enters the Zongjing Lu, both principle and practice are complete, and it can be said to be a good physician for dualistic views, and a bright sun illuminating the truth! Therefore, the Great Nirvana Sutra says, 'For example, mist and dew, although their power wants to stay, cannot exceed the sun rising. Once the sun has risen, they are extinguished without remainder. Good men, all the evil karma of these sentient beings is also like this. Their power in the world cannot exceed seeing the Great Nirvana Sun. Once this sun has risen, it can eliminate all evil karma.' Before encountering the day of the Zongjing Lu's true Dharma, the ocean of single-minded true wisdom, all the samadhis and practices of all previous cultivation are all
無常。不成上善。以未究竟故。如經云。佛言。善男子。雖修一切契經諸定。未聞如是大涅槃經。咸言一切悉是無常。聞是經已。雖有煩惱。如無煩惱。即能利益一切人天。何以故。曉了己身有佛性故。是名為常。複次善男子。譬如眾流。皆歸於海。一切契經諸定三昧。皆歸大乘大涅槃經。何以故。究竟善說有佛性故。所以才知。有佛性。自然解行相應。如結網而終是取魚。裹糧而必須前進。如雲。若唯解而無行。同沙井之非潤。專虛而不實。似空云而無雨。是以此錄。全為修習菩薩道。圓滿普賢門。遂乃廣集了義金文。先德遺旨。皆令信順。與道相應。該括始終。自他兼利。以真如一心。性無盡故。法爾如是順性而行。無有匱息。自然圓滿。一切智慧。一切慈悲。一切三昧。一切神通。一切行愿。一切因果。一切理事。一切權實。一切行布。一切圓融。所以華嚴論云。經明。法雲地菩薩。隨心念力。廣大微細。自他相入。一多大小。互參。神通。德用自在。皆隨自心念所成故。如一切眾生作用境界。皆是自心執業所成。人天地獄畜生餓鬼善惡等報果。一依心造。如此十地菩薩。以無作法身大智之力。隨所心念。莫不十方一時自在。皆悉知見。以普光明智為體。為智體無依。稱性遍周法界。與虛空量等。周滿十方世界
【現代漢語翻譯】 現代漢語譯本：無常不能成就最上的善，因為沒有達到究竟的緣故。如同經典所說：『佛說，善男子，即使修習一切契經和禪定，如果沒有聽聞過《大涅槃經》，都會認為一切都是無常的。聽聞此經后，即使有煩惱，也如同沒有煩惱一樣，就能利益一切人天。』為什麼呢？因為曉得了自身具有佛性，這就是名為『常』。再次，善男子，譬如眾多的河流，最終都歸於大海；一切契經、禪定、三昧，最終都歸於大乘《大涅槃經》。為什麼呢？因為究竟地闡述了具有佛性。所以一旦知道具有佛性，自然解悟和修行就會相應，如同結網最終是爲了捕魚，攜帶乾糧就必須前進一樣。如同所說：『如果只有理解而沒有行動，就如同沙井一樣不能滋潤萬物，只是空虛而不實在，像空中的雲彩一樣沒有雨水。』因此，這部記錄完全是爲了修習菩薩道，圓滿普賢菩薩的行愿。於是廣泛收集了義理究竟的金玉良言，以及前代賢者的遺訓，都使人信受順從，與道相應，涵蓋始終，自利利他。以真如一心，自性沒有窮盡的緣故，自然而然地順應自性而行，沒有匱乏停息，自然圓滿一切智慧，一切慈悲，一切三昧（Samadhi，禪定），一切神通（Abhijna，超自然能力），一切行愿，一切因果，一切事理，一切權巧和真實，一切修行的次第，一切圓融。所以《華嚴論》說，經典闡明，法雲地的菩薩，隨心念的力量，廣大而微細，自身與他人相互進入，一與多、大與小，互相參與，神通和德行的運用自在，都隨著自己的心念所成就。如同一切眾生的作用和境界，都是自己的心執著于業力所造成的。人、天、地獄、畜生、餓鬼等善惡的報應，都完全依據心所造作。如此十地菩薩，以無作法身的大智慧之力，隨著心念，沒有不能在十方世界一時自在顯現的，都完全知曉和看見。以普光明智為本體，因為智慧的本體沒有依靠，稱合自性而周遍法界，與虛空的量相等，周滿十方世界。
【English Translation】 English version: Impermanence does not achieve supreme good, because it is not ultimate. As the sutra says: 'The Buddha said, 'Good man, even if you cultivate all the sutras and samadhis (Samadhi, concentration), if you have not heard the Great Nirvana Sutra, you will say that everything is impermanent. After hearing this sutra, even if you have afflictions, it is as if you have no afflictions, and you can benefit all humans and devas (devas, gods).'' Why? Because you understand that you have Buddha-nature, which is called 'permanence.' Furthermore, good man, just as many streams all return to the sea, all sutras, samadhis (Samadhi, concentration), and samapattis (Samapatti, a state of mental equipoise) all return to the Great Nirvana Sutra. Why? Because it ultimately explains that there is Buddha-nature. Therefore, once you know that you have Buddha-nature, understanding and practice will naturally correspond, just as casting a net is ultimately for catching fish, and carrying provisions requires you to move forward. As it is said: 'If there is only understanding without action, it is like a sandy well that cannot moisten anything, just empty and unreal, like empty clouds without rain.' Therefore, this record is entirely for cultivating the Bodhisattva path and fulfilling the vows of Samantabhadra (Samantabhadra, Universal Worthy Bodhisattva). Thus, it widely collects the ultimate golden words and the instructions of former sages, all of which cause people to believe and obey, corresponding to the path, encompassing the beginning and the end, benefiting oneself and others. With the one mind of Suchness (Tathata, suchness), because the nature is inexhaustible, it naturally accords with the nature and proceeds without ceasing, naturally perfecting all wisdom, all compassion, all samadhis (Samadhi, concentration), all abhijna (Abhijna, supernormal knowledges), all vows, all causes and effects, all principles and phenomena, all expedient and real, all stages of practice, and all perfect harmony. Therefore, the Huayan Treatise says that the sutra explains that the Bodhisattvas of the Dharma Cloud Ground, according to the power of their minds, are vast and subtle, self and others enter each other, one and many, large and small, mutually participate, and the use of supernatural powers and virtues is free, all accomplished according to their own minds. Just as the actions and realms of all sentient beings are all caused by their own minds clinging to karma. The rewards of good and evil, such as humans, devas (devas, gods), hells, animals, hungry ghosts, etc., are all based on what the mind creates. Thus, the Bodhisattvas of the Ten Grounds, with the power of the uncreated Dharmakaya (Dharmakaya, Dharma Body) and great wisdom, according to their minds, there is nothing that cannot be freely manifested in the ten directions at once, all fully knowing and seeing. Taking universal light wisdom as the essence, because the essence of wisdom has no reliance, it conforms to the nature and pervades the Dharma Realm, equal to the measure of space, filling the ten directions.
。以無性智。大用隨念。以不忘失智。隨念皆成。以具總別同異。成壞俱作。以廣狹大小自在智。化通無礙。以與一切眾生同體智。能變一切眾生境界。純為凈土之剎。以自他無二智。一身而作多身。多身而作一身。以法身無大小。離量之智。能以毛孔廣容佛剎。以等虛空無邊無方之智。而一念現生。滿十方而無去來。以如響智。而能響應。對現。等眾生應。形以是具足圓滿福德智。而恒居妙剎。常與一切眾生同居。若非聖所加持力。而眾生不見。如華嚴經云。佛子。譬如有人。以摩尼寶。置色衣中。其摩尼寶。雖同衣色。不捨自性。菩薩摩訶薩。亦復如是。成就知慧。以為心寶。觀一切智。普皆明現。然不捨于菩薩諸行。何以故。菩薩摩訶薩。發大誓願。利益一切眾生。度脫一切眾生。承事一切諸佛。嚴凈一切世界。安慰眾生。深入法海。為凈眾生界現大自在。給施眾生。普照世間。入于無邊幻化法門。不退不轉。無疲無厭。佛子。譬如虛空。持眾世界。若成若住。無厭無倦。無羸無朽。無散無壞。無變無異。無有差別。不捨自性。何以故。虛空自性。法應爾故。菩薩摩訶薩。亦復如是。立無量大愿。度一切眾生。心無厭倦。乃至佛子。菩薩摩訶薩。以此開示一切如來無差別性。此是無礙方便之門。此能出生菩薩眾
【現代漢語翻譯】 現代漢語譯本 以無性智，大用隨念。以不忘失智，隨念皆成。以具總別同異、成壞俱作。以廣狹大小自在智，化通無礙。以與一切眾生同體智，能變一切眾生境界，純為凈土之剎（佛土）。以自他無二智，一身而作多身，多身而作一身。以法身無大小、離量之智，能以毛孔廣容佛剎（佛土）。以等虛空無邊無方之智，而一念現生，滿十方而無去來。以如響智，而能響應，對現，等眾生應形。以是具足圓滿福德智，而恒居妙剎（佛土），常與一切眾生同居。若非聖所加持力，而眾生不見。 如《華嚴經》云：『佛子，譬如有人，以摩尼寶（珍寶）置色衣中，其摩尼寶（珍寶）雖同衣色，不捨自性。菩薩摩訶薩（偉大的菩薩），亦復如是，成就知慧，以為心寶，觀一切智，普皆明現，然不捨于菩薩諸行。何以故？菩薩摩訶薩（偉大的菩薩），發大誓願，利益一切眾生，度脫一切眾生，承事一切諸佛，嚴凈一切世界，安慰眾生，深入法海，為凈眾生界現大自在，給施眾生，普照世間，入于無邊幻化法門，不退不轉，無疲無厭。』 『佛子，譬如虛空，持眾世界，若成若住，無厭無倦，無羸無朽，無散無壞，無變無異，無有差別，不捨自性。何以故？虛空自性，法應爾故。菩薩摩訶薩（偉大的菩薩），亦復如是，立無量大愿，度一切眾生，心無厭倦。』 『乃至佛子，菩薩摩訶薩（偉大的菩薩），以此開示一切如來無差別性。此是無礙方便之門。此能出生菩薩眾。』
【English Translation】 English version With the wisdom of no-self-nature, great functions follow thoughts. With the wisdom of non-forgetfulness, all thoughts are accomplished. With the wisdom of possessing totality, difference, sameness, otherness, creation, destruction, all are done together. With the wisdom of freedom in breadth, narrowness, largeness, and smallness, transformation is unobstructed. With the wisdom of being one with all sentient beings, one can transform the realms of all sentient beings purely into Buddha-lands (Buddha realms). With the wisdom of no duality between self and others, one body can manifest as many bodies, and many bodies can manifest as one body. With the wisdom that the Dharma-body has no size and is beyond measure, one can broadly contain Buddha-lands (Buddha realms) within a pore. With the wisdom equal to space, boundless and without direction, in one thought, one appears and is born, filling the ten directions without coming or going. With wisdom like an echo, one can respond, appear, and match the forms of sentient beings. With this complete and perfect wisdom of merit and virtue, one constantly dwells in wondrous Buddha-lands (Buddha realms), always dwelling together with all sentient beings. If not for the power of the saints' blessings, sentient beings would not see it. As the Avatamsaka Sutra says: 'Buddha-child, it is like a person placing a mani jewel (precious gem) in colored clothing. Although the mani jewel (precious gem) is the same color as the clothing, it does not abandon its own nature. A Bodhisattva-Mahasattva (great Bodhisattva) is also like this, accomplishing wisdom, taking it as a mind-jewel, observing all wisdom, which is universally and clearly manifest, yet not abandoning the practices of a Bodhisattva. Why is this? A Bodhisattva-Mahasattva (great Bodhisattva) makes great vows to benefit all sentient beings, liberate all sentient beings, serve all Buddhas, adorn and purify all worlds, comfort sentient beings, deeply enter the ocean of Dharma, manifest great freedom for the sake of purifying the realms of sentient beings, give generously to sentient beings, universally illuminate the world, enter the boundless gates of illusory transformation, without retreating or turning back, without fatigue or weariness.' 'Buddha-child, it is like space, holding all worlds, whether they are forming or abiding, without weariness or fatigue, without weakness or decay, without scattering or destruction, without change or difference, without any distinction, not abandoning its own nature. Why is this? The nature of space is such, the Dharma should be so. A Bodhisattva-Mahasattva (great Bodhisattva) is also like this, establishing immeasurable great vows to liberate all sentient beings, without weariness in mind.' 'Even, Buddha-child, a Bodhisattva-Mahasattva (great Bodhisattva) uses this to reveal the non-differentiated nature of all Tathagatas. This is the gate of unobstructed skillful means. This can give birth to the assembly of Bodhisattvas.'
會。此法唯是三昧境界。此能勇進入薩婆若。此能開顯諸三昧門。此能無礙普入諸剎。此能調伏一切眾生。此能住于無眾生際。此能開示一切佛法。此于境界皆無所得。雖一切時演說開示。而恒遠離妄想分別。雖知諸法皆無所作。而能示現一切作業。雖知諸佛無有二相。而能顯示一切諸佛。雖知無色。而演說諸色。雖知無受。而演說諸受。雖知無想。而演說諸想。雖知無行。而演說諸行。雖知無識。而演說諸識。恒以法輪。開示一切。雖知法無生。而常轉法輪。雖知法無差別。而說諸差別門。雖知諸法無有生滅。而說一切生滅之相。雖知諸法無粗無細。而說諸法粗細之相。雖知諸法無上中下。而能宣說最上之法。雖知諸法不可言說。而能演說清凈言詞。雖知諸法無內無外。而說一切內外諸法。雖知諸法不可了知。而說種種智慧觀察。雖知諸法無有真實。而說出離真實之道。雖知諸法畢竟無盡。而能演說盡諸有漏。雖知諸法無違無諍。然亦不無自他差別。雖知諸法畢竟無師。而常尊敬一切師長。雖知諸法不由他悟。而常尊敬諸善知識。雖知法無轉。而轉法輪。雖知法無起。而示諸因緣。雖知諸法無有前際。而廣說過去。雖知諸法無有後際。而廣說未來。雖知諸法無有中際。而廣說現在。雖知諸法無有作者。而說諸作業。
【現代漢語翻譯】 現代漢語譯本： 是的，這種法門唯有在三昧（Samadhi，禪定）的境界中才能領會。它能使人勇猛精進，趨入薩婆若（Sarvajna，一切智）。它能開啟和顯現各種三昧之門。它能無礙地普遍進入各個佛剎（Buddha-kshetra，佛土）。它能調伏一切眾生。它能安住于沒有眾生邊際的境界。它能開示一切佛法。對於一切境界，它都沒有任何執著。雖然時時刻刻都在演說開示，卻始終遠離妄想和分別。雖然知道諸法都是無所作為的，卻能示現一切作為。雖然知道諸佛沒有兩種不同的相，卻能顯示一切諸佛。雖然知道沒有色（rupa，物質），卻演說諸色。雖然知道沒有受（vedana，感受），卻演說諸受。雖然知道沒有想（samjna，概念），卻演說諸想。雖然知道沒有行（samskara，意志），卻演說諸行。雖然知道沒有識（vijnana，意識），卻演說諸識。恒常以法輪（Dharmacakra，佛法之輪）開示一切。 雖然知道法無生，卻常轉法輪。雖然知道法無差別，卻說各種差別之門。雖然知道諸法沒有生滅，卻說一切生滅之相。雖然知道諸法沒有粗細，卻說諸法粗細之相。雖然知道諸法沒有上下，卻能宣說最上的法。雖然知道諸法不可言說，卻能演說清凈的言詞。雖然知道諸法無內無外，卻說一切內外諸法。雖然知道諸法不可了知，卻說種種智慧觀察。雖然知道諸法沒有真實，卻說出離真實之道。雖然知道諸法畢竟無盡，卻能演說斷盡一切有漏（asrava，煩惱）。雖然知道諸法無違無諍，然而並非沒有自他差別。雖然知道諸法畢竟無師，卻常尊敬一切師長。雖然知道諸法不由他人覺悟，卻常尊敬諸善知識。 雖然知道法無轉，卻轉法輪。雖然知道法無起，卻示現各種因緣。雖然知道諸法沒有前際，卻廣說過去。雖然知道諸法沒有後際，卻廣說未來。雖然知道諸法沒有中際，卻廣說現在。雖然知道諸法沒有作者，卻說各種作業。
【English Translation】 English version: Yes, this Dharma can only be comprehended in the state of Samadhi (concentration). It enables one to advance courageously into Sarvajna (all-knowing wisdom). It can open and reveal all the doors of Samadhi. It can enter all Buddha-kshetras (Buddha-fields) without obstruction. It can subdue all sentient beings. It can abide in the realm where there is no limit to sentient beings. It can reveal all the Buddha-Dharma. Regarding all realms, it has no attachment whatsoever. Although it constantly expounds and reveals, it always remains far from delusion and discrimination. Although it knows that all Dharmas are without action, it can manifest all actions. Although it knows that all Buddhas have no two different forms, it can reveal all Buddhas. Although it knows there is no rupa (form), it expounds all forms. Although it knows there is no vedana (feeling), it expounds all feelings. Although it knows there is no samjna (perception), it expounds all perceptions. Although it knows there are no samskaras (volitions), it expounds all volitions. Although it knows there is no vijnana (consciousness), it expounds all consciousnesses. It constantly uses the Dharmacakra (Wheel of Dharma) to reveal everything. Although it knows that Dharma is without arising, it constantly turns the Wheel of Dharma. Although it knows that Dharma has no difference, it speaks of various doors of difference. Although it knows that all Dharmas have no arising or ceasing, it speaks of all the appearances of arising and ceasing. Although it knows that all Dharmas have no coarse or fine aspects, it speaks of the coarse and fine aspects of all Dharmas. Although it knows that all Dharmas have no high, middle, or low, it can proclaim the supreme Dharma. Although it knows that all Dharmas are beyond words, it can expound pure words. Although it knows that all Dharmas have no inner or outer, it speaks of all inner and outer Dharmas. Although it knows that all Dharmas cannot be fully known, it speaks of various wisdom observations. Although it knows that all Dharmas have no reality, it speaks of the path of liberation from reality. Although it knows that all Dharmas are ultimately inexhaustible, it can expound the exhaustion of all asravas (outflows, defilements). Although it knows that all Dharmas have no contradiction or contention, nevertheless, there is no absence of the difference between self and others. Although it knows that all Dharmas are ultimately without a teacher, it constantly respects all teachers. Although it knows that Dharma has no turning, it turns the Wheel of Dharma. Although it knows that Dharma has no arising, it shows all causes and conditions. Although it knows that all Dharmas have no prior limit, it extensively speaks of the past. Although it knows that all Dharmas have no subsequent limit, it extensively speaks of the future. Although it knows that all Dharmas have no middle limit, it extensively speaks of the present. Although it knows that all Dharmas have no creator, it speaks of all actions.
雖知諸法無有因緣。而說諸集因。雖知諸法無有等比。而說平等不平等道。雖知諸法無有言說。而決定說三世之法。雖知諸法無有所依。而說依善法而得出離。雖知法無身。而廣說法身。雖知三世諸佛無邊。而能演說唯有一佛。雖知法無色。而現種種色。雖知法無見。而廣說諸見。雖知法無相。而說種種相。雖知諸法無有境界。而廣宣說智慧境界。雖知諸法無有差別。而說行果種種差別。雖知諸法無有出離。而說清凈諸出離行。雖知諸法本來常住。而說一切諸流轉法。雖知諸法無有照明。而恒廣說照明之法。釋曰。譬如虛空。持眾世界。若成若住。無厭無倦者。以普賢智。了一切法。皆如虛空性故。虛空之性。即凡聖身。只為眾生不了。迷為生死。變作根塵。菩薩故能對現色身。隨應說法。故云普賢身相如虛空。又偈云。心聞洞十方。生於大因力。又偈云。空生大覺中。如海一漚發。是知若法若行。皆我之心性。猶如虛空。豈有厭倦乎。若不了一切法同虛空性。執有前境相狀。可觀。隨相發心。緣塵起行。不達同體之旨。悉墮有為。盡成愛見之悲。終成厭倦。若依宗鏡。如說修行。所有一毫之功。畢趣菩提之果。是以無緣之緣。顯無化之化。謂眾生真心稱理。不可得故。若無緣。即無所化。若真心隨緣。不壞。緣起。
【現代漢語翻譯】 現代漢語譯本 雖已了知一切諸法本無因緣，卻仍然宣說諸法生起的各種因緣。雖已了知一切諸法無有高下之分，卻仍然宣說平等與不平等的修行之道。雖已了知一切諸法不可言說，卻仍然決定宣說過去、現在、未來三世之法。雖已了知一切諸法無所依賴，卻仍然宣說依靠善法才能得以解脫。雖已了知法本無身形，卻仍然廣為宣說法身。 雖已了知三世諸佛數量無邊無際，卻仍然能夠演說只有一佛。雖已了知法本無色相，卻仍然顯現種種色相。雖已了知法本無可見之物，卻仍然廣為宣說各種見解。雖已了知法本無相狀，卻仍然宣說種種相狀。雖已了知一切諸法沒有境界可言，卻仍然廣為宣說智慧的境界。 雖已了知一切諸法沒有差別，卻仍然宣說修行和果報的種種差別。雖已了知一切諸法沒有出離可言，卻仍然宣說清凈的出離之行。雖已了知一切諸法本來常住不變，卻仍然宣說一切流轉變化的法。雖已了知一切諸法沒有照明，卻仍然恒常廣為宣說照明之法。 解釋：譬如虛空，承載著無數世界，無論是世界的形成還是存在，都無厭倦之心，這是因為以普賢（Samantabhadra）的智慧，了知一切法都如同虛空的性質一樣。虛空的性質，即是凡夫和聖人的身。只因爲眾生不能了悟，迷惑于生死，將虛空變作根塵。菩薩因此能夠對現色身，隨眾生的根器而說法，所以說普賢的身相如同虛空。又有偈語說：『心聞洞十方，生於大因力。』又有偈語說：『空生大覺中，如海一漚發。』由此可知，無論是法還是修行，都是我心的本性，猶如虛空，哪裡會有厭倦呢？ 如果不能了知一切法都與虛空性質相同，執著于外在境界的相狀，認為可以觀察，隨著相狀而生心，緣著塵境而起修行，不能通達同體的旨意，就會全部落入有為法中，最終成為愛見之悲，終將產生厭倦。如果依照《宗鏡錄》所說修行，即使只有一毫的功德，最終也會趨向菩提的果實。因此，以無緣之緣，顯現無化之化，這是因為眾生的真心符合真理，不可得的緣故。如果沒有緣，就沒有所化。如果真心隨緣，也不會壞滅，這就是緣起。
【English Translation】 English version Although knowing that all dharmas (phenomena) have no causes and conditions, it is still spoken of as the collection of causes. Although knowing that all dharmas have no equal comparison, it is still spoken of as the path of equality and inequality. Although knowing that all dharmas are beyond words, it is still definitively spoken of as the dharmas of the three times (past, present, and future). Although knowing that all dharmas have nothing to rely on, it is still spoken of as relying on good dharmas to attain liberation. Although knowing that the Dharma has no body, the Dharmakaya (Dharma body) is extensively taught. Although knowing that the Buddhas of the three times are boundless, it is still possible to expound that there is only one Buddha. Although knowing that the Dharma has no color, various colors are manifested. Although knowing that the Dharma is invisible, various views are extensively taught. Although knowing that the Dharma has no form, various forms are spoken of. Although knowing that all dharmas have no realm, the realm of wisdom is extensively proclaimed. Although knowing that all dharmas have no difference, the various differences in practice and results are spoken of. Although knowing that all dharmas have no escape, pure practices of escape are spoken of. Although knowing that all dharmas are originally permanent, all flowing and changing dharmas are spoken of. Although knowing that all dharmas have no illumination, the Dharma of illumination is constantly and extensively taught. Explanation: It is like empty space, holding all the worlds, whether they are forming or abiding, without weariness. This is because, with the wisdom of Samantabhadra (普賢), all dharmas are understood to be like the nature of empty space. The nature of empty space is the body of both ordinary beings and sages. It is only because sentient beings do not understand, and are deluded by birth and death, transforming it into roots and dust. Therefore, Bodhisattvas (菩薩) are able to manifest physical bodies and teach the Dharma according to the capacity of sentient beings. Therefore, it is said that the form of Samantabhadra is like empty space. Furthermore, a verse says: 'The mind hears and penetrates the ten directions, born from the power of great causes.' Another verse says: 'In the great enlightenment born from emptiness, like a bubble arising in the sea.' From this, it is known that whether it is Dharma or practice, it is all the nature of my mind, like empty space. How can there be weariness? If one does not understand that all dharmas are the same as the nature of empty space, and clings to the appearance of external realms, thinking that they can be observed, giving rise to thoughts according to appearances, and engaging in practice based on dust, failing to understand the meaning of the same essence, one will fall entirely into conditioned dharmas, ultimately becoming the sorrow of love and attachment, and ultimately leading to weariness. If one practices according to the Zong Jing Lu (宗鏡錄), even the slightest merit will ultimately lead to the fruit of Bodhi (菩提). Therefore, with causeless causes, the un-transformation of transformation is revealed, because the true mind of sentient beings accords with the truth and is unattainable. If there is no cause, there is nothing to transform. If the true mind follows conditions, it will not be destroyed; this is dependent origination.
則亦有所化。如是則非真流之行。無以契真。非起行之真。不從行顯。良以體融行而因圓。行該真而果滿。理行兼備。因果同時。圓解圓修。方成宗鏡。又此普賢之行。全是佛智。佛智即是真心。如華嚴經頌云。佛智廣大同虛空。普遍一切眾生心。悉了世間諸妄想。不起種種異分別。則全佛智是眾生心。世間妄想。皆從眾生心變。能變之心。既是佛智。所變之境。豈成實耶。則了世間妄想皆空。終不起于異見分別。謂凡謂聖。謂有謂無等。又了世間妄想。即如量智。不起異分別。即如理智。如量觀俗。如理了真。又即體之相包含。是如量智。即相之體一味。是如理智。若理量雙消。方冥佛智。是以若欲真俗雙照。因果俱圓。不出如理如量之二智。如佛性論云。此理量二智。有二種相。一者無著。二者無礙。言無著者。見眾生界自性清凈。名為無著。是如理智相。無礙者。能通達觀無量無邊境界故。是名無礙。是如量智相。又此二智。有二義。如理智為因。如量智為果。言如理為因者。能作生死及涅槃因。如量為果者。由此理故。知于如來真俗等法。具足成就。又如理智者。是清凈因。如量智者。是圓滿因。清凈因者。由如理智。三惑滅盡。圓滿因者。由如量智。三德圓滿。故知成佛皆由二智。如理智者。即一心之體為
【現代漢語翻譯】 現代漢語譯本 那麼（心識）也就有所變化。這樣就不是真正『流』的執行，無法與真理相契合。不是從修行開始的真理，也不會從修行中顯現。實在是由於本體融合于修行而因地圓滿，修行涵蓋真理而果地成就。理與行兼備，因與果同時。圓滿的理解和圓滿的修行，才能成就宗鏡。而且這普賢（Samantabhadra）的修行，完全是佛的智慧。佛的智慧就是真心。如《華嚴經》（Avatamsaka Sutra）的偈頌所說：『佛智廣大同虛空，普遍一切眾生心，悉了世間諸妄想，不起種種異分別。』那麼全部的佛智就是眾生的心，世間的妄想，都從眾生的心變化而來。能變的心，既然是佛的智慧，所變的境界，怎麼會是真實的呢？因此了知世間的妄想皆空，最終不會產生不同的見解和分別，比如凡夫和聖人，存在和不存在等等。而且了知世間的妄想，就是如量智（knowledge of conventional truth），不起異樣的分別，就是如理智（knowledge of ultimate truth）。如量智觀察世俗，如理智了達真諦。又本體的相包含，是如量智，相的本體同一，是如理智。如果理智和量智都消除了，才能與佛智相冥合。因此如果想要真諦和俗諦雙重照見，因地和果地都圓滿，離不開如理智和如量智這兩種智慧。如《佛性論》（Treatise on Buddha-nature）所說：『這理智和量智，有兩種相。一者無著，二者無礙。』所說『無著』，是見到眾生界自性清凈，名為無著，這是如理智的相。『無礙』，是能夠通達觀察無量無邊的境界，這名為無礙，這是如量智的相。而且這兩種智慧，有兩種意義。如理智是因，如量智是果。所說如理智是因，能夠作為生死和涅槃的因。如量智是果，因為這個道理，知道如來（Tathagata）的真俗等法，具足成就。而且如理智，是清凈因，如量智，是圓滿因。清凈因，由於如理智，三惑滅盡。圓滿因，由於如量智，三德圓滿。所以知道成佛都是由於兩種智慧。如理智，就是一心（one mind）的本體。
【English Translation】 English version Then there will also be transformation. Thus, it is not the true functioning of 'flow,' and there is no way to be in accord with the truth. The truth that does not arise from practice will not be revealed from practice. It is truly because the essence merges with practice and the cause is perfected, and practice encompasses the truth and the result is fulfilled. Principle and practice are both complete, cause and effect are simultaneous. Complete understanding and complete practice are what form the Mirror of the Teaching. Moreover, this practice of Samantabhadra (Universal Worthy, a Bodhisattva), is entirely the wisdom of the Buddha. The wisdom of the Buddha is the true mind. As the verse in the Avatamsaka Sutra (Flower Garland Sutra) says: 'The Buddha's wisdom is vast like empty space, pervading the minds of all sentient beings, fully understanding all the delusions of the world, and not giving rise to various different discriminations.' Then the entire Buddha's wisdom is the mind of sentient beings, and the delusions of the world all transform from the mind of sentient beings. Since the mind that can transform is the wisdom of the Buddha, how can the transformed realm be real? Therefore, understanding that the delusions of the world are all empty, one will ultimately not give rise to different views and discriminations, such as ordinary beings and sages, existence and non-existence, and so on. Moreover, understanding the delusions of the world is knowledge of conventional truth, and not giving rise to different discriminations is knowledge of ultimate truth. Knowledge of conventional truth observes the mundane, and knowledge of ultimate truth understands the true nature. Furthermore, the mutual containment of the essence is knowledge of conventional truth, and the oneness of the essence of phenomena is knowledge of ultimate truth. If both knowledge of principle and knowledge of measure are eliminated, then one can merge with the Buddha's wisdom. Therefore, if one wishes to illuminate both truth and convention, and to perfect both cause and effect, one cannot do without the two wisdoms of knowledge of principle and knowledge of measure. As the Treatise on Buddha-nature says: 'These two wisdoms of principle and measure have two aspects. The first is non-attachment, and the second is unobstructed.' What is meant by 'non-attachment' is seeing that the nature of the realm of sentient beings is pure, which is called non-attachment, and this is the aspect of knowledge of principle. 'Unobstructed' means being able to thoroughly observe immeasurable and boundless realms, which is called unobstructed, and this is the aspect of knowledge of conventional truth. Moreover, these two wisdoms have two meanings. Knowledge of principle is the cause, and knowledge of conventional truth is the result. What is meant by knowledge of principle being the cause is that it can be the cause of both samsara (birth and death) and nirvana (liberation). Knowledge of conventional truth is the result, because of this principle, one knows that the true and conventional dharmas of the Tathagata (Thus Come One, an epithet of the Buddha) are fully accomplished. Moreover, knowledge of principle is the cause of purity, and knowledge of conventional truth is the cause of perfection. The cause of purity is that, due to knowledge of principle, the three delusions are completely extinguished. The cause of perfection is that, due to knowledge of conventional truth, the three virtues are completely perfected. Therefore, it is known that becoming a Buddha is all due to the two wisdoms. Knowledge of principle is the essence of the one mind.
因。如量智者。即一心之用為果。所以體用相即。因果同時。初后卷舒。悉於一心圓滿。乃至法界顯于塵內。寶剎現於毛端。皆是如理智中。如量境界。若但證如理之旨。普賢大用不得現前。若唯行如量之宗。文殊正智不能究竟。具此二門。方明宗鏡。所以善財一生。能辦多劫之行。古釋云。善財既因毗目仙人善友力。瞬息之間。或有佛所。見經不可說不可說佛剎微塵數劫。修行不倦。何得一生不經多劫。仙人之力。長短自在。故如世王質。遇仙之棋。令斧柯爛。三歲尚謂食頃。既能以長為短。亦能以短為長。如周穆隨於幻人。雖經多年。實唯瞬息。故不應以長短之時。廣狹之處。定其旨也。故知隨心轉變。不定。長短。心長則長。心短即短。延促是心。非於時分。一切萬法。皆是心成。離心計度。皆失宗旨。
宗鏡錄卷第四十
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第四十一
慧日永明寺主智覺禪師延壽集
夫此宗如何投湊。即得相應。
答。向之即背。近之即離。取而復失。急而復遲。千聖拱手而無計校。一門深入而忘覺知。此是心中自證法門。非待問答而得。如法華經偈云。我意難可測。亦無能問者。無問
而自說。稱歎所行道。所以先德云。諸祖共傳諸佛清凈自覺聖智真如妙心。不同世間文字所得。若有悟斯真實法性。此人則能了知三世諸佛。及一切眾生同一法界。本來平等。常恒不變。先曹山和尚偈云。從緣薦得相應疾。就體消機道卻遲。瞥起本來無處所。吾師暫說不思議。故知千聖皆目此一念心起時了不可得。是真不思議。離此決定別無殊勝。如是了者。豈非疾乎。何待消融。方能見道。若不直見其事。欲以意解情求。如將兔角之弓。駕龜毛之箭。以無手之者。擬射碎須彌之山。似傾壓沙之油。點無煙之火。貯漏卮之內。欲照破鐵圍之闇。徒役狂心。無有是處。
故思益經云。問。以何法修道。
答言。不以見聞覺知法。不以得。不以證。於一切法無相無示。名為修道。華嚴疏云。頓教者。總不說法相。唯辯真性。無有八識差別之相者。釋云。八識心王尚無差別。況心所變。豈當有耶。心生則種種法生。心滅則種種法滅。故起信論云。一切諸法。唯依妄念而有差別。若離心念。則無一切境界之相。是故一切法從本已來。離言說相。離名字相。離心緣相。畢竟平等。無有變異。唯是一心。故名真如。以一切言說。假名無實。但隨妄念。不可得故。所以疏云。一切所有。唯是妄想。一切法界。唯是絕言。
【現代漢語翻譯】 現代漢語譯本：然後自己宣說，稱讚所修行的道。所以先德說，歷代祖師共同傳授諸佛清凈自覺的聖智真如妙心，不同於世間文字所能獲得的。如果有人領悟了這個真實法性，這個人就能了知三世諸佛及一切眾生同一法界，本來平等，常恒不變。先曹山和尚的偈子說：『從緣薦得相應疾，就體消機道卻遲。瞥起本來無處所，吾師暫說不思議。』所以知道千聖都著眼於這一念心起時了不可得，這是真正的不思議。離開這個，決定沒有其他殊勝之處。像這樣了悟的人，難道不是很快嗎？何必等待消融，才能見道？如果不直接見到實情，想要用意念去理解，用情感去追求，就像用兔角做的弓，架上龜毛做的箭，讓沒有手的人，想要射碎須彌山，又像傾倒壓榨沙子的油，點燃沒有煙的火，儲存在有漏洞的杯子里，想要照破鐵圍山的黑暗，只是徒勞地役使狂亂的心，沒有這樣的道理。
所以《思益經》（思益經：一個佛教經典）中說：問：用什麼方法修道？
答：不用見聞覺知法，不用得，不用證，於一切法無相無示，名為修道。《華嚴疏》（華嚴疏：對《華嚴經》的註釋）說：頓教，總不說法相，唯辨真性，沒有八識差別之相。解釋說：八識心王尚且沒有差別，何況心所變現的？怎麼會有呢？心生則種種法生，心滅則種種法滅。所以《起信論》（起信論：佛教論著）說：一切諸法，唯依妄念而有差別。如果離開心念，則沒有一切境界之相。是故一切法從本以來，離言說相，離名字相，離心緣相，畢竟平等，沒有變異，唯是一心，故名真如。因為一切言說，假名無實，但隨妄念，不可得故。所以疏中說：一切所有，唯是妄想，一切法界，唯是絕言。
【English Translation】 English version: And then he speaks for himself, praising the path he practices. Therefore, the former sages said, all the patriarchs jointly transmit the pure, self-aware, sacred wisdom, true thusness, wonderful mind of all Buddhas, which cannot be obtained by worldly words. If someone understands this true Dharma-nature, this person will be able to know that the Buddhas of the three times and all sentient beings are in the same Dharma-realm, originally equal, constant and unchanging. The verse of the former Monk Caoshan says: 'Recommending through conditions, corresponding is swift; dissolving the mechanism in the substance, the path is slow. A fleeting arising, originally without a place; my teacher temporarily speaks of the inconceivable.' Therefore, know that all the sages focus on the moment when this one thought arises and cannot be grasped, which is truly inconceivable. Apart from this, there is definitely no other excellence. One who understands in this way, isn't it quick? Why wait for dissolution to see the path? If one does not directly see the reality, wanting to understand with intention and seek with emotion, it is like using a bow made of rabbit horns, fitting it with an arrow made of turtle hair, and having someone without hands try to shoot down Mount Sumeru. It is like pouring oil squeezed from sand, lighting a smokeless fire, storing it in a leaky cup, wanting to illuminate the darkness of the Iron Mountain Range. It is just futilely employing a mad mind; there is no such reason.
Therefore, the Sutra of the Thoughtful One (Siyi Jing: a Buddhist scripture) says: Question: With what method does one cultivate the path?
Answer: Not with the Dharma of seeing, hearing, perceiving, and knowing, not with attainment, not with realization. To all Dharmas, without characteristics, without indication, is called cultivating the path. The Commentary on the Avatamsaka Sutra (Huayan Shu: commentary on the Avatamsaka Sutra) says: The sudden teaching does not speak of Dharma characteristics at all, only distinguishes true nature, without the characteristics of the differences of the eight consciousnesses. The explanation says: Even the eight consciousnesses have no differences, let alone what is transformed by the mind? How could there be? When the mind arises, all kinds of Dharmas arise; when the mind ceases, all kinds of Dharmas cease. Therefore, the Awakening of Faith in the Mahayana (Qixin Lun: Buddhist treatise) says: All Dharmas are differentiated only based on deluded thoughts. If one is apart from mind-thought, then there are no characteristics of all realms. Therefore, all Dharmas from the beginning are apart from the characteristics of speech, apart from the characteristics of names, apart from the characteristics of mental conditions, ultimately equal, without change. Only one mind, therefore it is called true thusness. Because all speech is falsely named and without reality, but follows deluded thoughts and cannot be obtained. Therefore, the commentary says: All that exists is only delusion; all Dharma-realms are only the cessation of words.
故起信論云。言真如者。亦無有相。謂言說之極。因言遣言。此真如體。無有可遣。以一切法悉皆真故。亦無可立。以一切法皆同如故。當知一切法。不可說不可念。故名真如。以一切法性皆離言故。亦通四種法界。皆不可說。名無得物之功。物無當名之實。理本無言故。事理交徹。不可作事理說。事事相即。不可作一多說。如楞伽。雖明五法。名。相。妄想。正智。如如。五皆空寂。何者。謂迷如以成名相。妄想是生。悟名相之本如。妄便稱智。則無名相妄想。唯如智矣。智因如立。智體亦空。如假智明。本來常寂。故並空矣。況八識約事。皆緣生性空。因有我法。說二無我。我尚叵得。無我寧存。故中論偈云。諸佛或說我。或說于無我。諸法實相中。無我無非我。故雙遣也。疏云。訶教勸離。毀相泯心者。訶教者。謂以心傳心。不在文字故。勸離者。令離法。法雖無量。不出色心。離心心如。離色色如。故令皆離。則契心體離念矣。毀相約境。凡所有相。皆是虛妄故。泯心約智。了境相空。假稱為智。相既不有。智豈有真。心境兩亡。則皆泯絕。心無心相。即是安心。故說生心即妄。不生即佛。言生心者。非但生於余心。縱生菩提涅槃。觀心見性。亦曰生心。併爲妄想。念相都寂。方曰不生。寂照現前。豈不名佛
【現代漢語翻譯】 故《起信論》（《大乘起信論》）說：『所謂真如（Tathata），是沒有形相的。』這是言語所能達到的極致，通過言語來捨棄言語。這真如的本體，沒有什麼可以捨棄的，因為一切法（Dharma）都是真實的。也沒有什麼可以建立的，因為一切法都相同于真如。應當知道一切法，不可說，不可念，所以名為真如。因為一切法的自性都遠離言語，也貫通四種法界（Dharmadhatu），都是不可說的。名為『無所得物』的功用，事物沒有可以稱作名字的實體，道理原本沒有言語。事和理相互交融，不可用事和理來解釋。事事相互即是，不可用一和多來解釋。如《楞伽經》（《楞伽阿跋多羅寶經》）所說，雖然闡明五法（Five Dharmas）：名（Nama）、相（Lakshana）、妄想（Vikalpa）、正智（Samyagjnana）、如如（Tathata），五者皆是空寂的。為什麼呢？因為迷惑于真如而形成名相，妄想由此產生。領悟到名相的根本是真如，妄想便轉為智慧，那麼就沒有名相和妄想，只有真如和智慧了。智慧因真如而立，智慧的本體也是空。真如藉助智慧來顯明，本來就是常寂的，所以都歸於空。何況八識（Eight Consciousnesses）就事相而言，都是因緣生性空，因為有我（Atman）和法（Dharma）的執著，才說二無我（Dvainairatmya）。我尚且不可得，無我怎麼能存在呢？所以《中論》（《中觀論頌》）的偈頌說：『諸佛或者說我，或者說于無我，諸法實相中，無我無非我。』所以是雙重否定。疏鈔中說：『呵斥教法勸人遠離，毀壞形相泯滅心念。』呵斥教法，是指以心傳心，不在文字上。勸人遠離，是令人遠離法，法雖然無量，但不超出色（Rupa）和心（Citta）。遠離心，心就如真如；遠離色，色就如真如。所以令人都遠離，就契合心體離唸了。毀壞形相是就境界而言，凡是所有形相，都是虛妄的。泯滅心念是就智慧而言，了知境界的相是空，只是假名為智慧，相既然沒有，智慧哪裡有真？心和境兩方面都消失，就都泯滅了。心中沒有心相，就是安心。所以說生心就是妄，不生就是佛。所說生心，不只是生於其他的念頭，即使生起菩提（Bodhi）涅槃（Nirvana），觀心見性，也叫做生心，都是妄想。念頭和相都寂滅，才叫做不生。寂靜和光明顯現，豈不就是佛嗎？
【English Translation】 Therefore, the Awakening of Faith (Mahayana Shraddhotpada Shastra) says: 'What is meant by Tathata (真如, Suchness) is without any characteristics.' This is the ultimate limit of speech; using speech to relinquish speech. This essence of Tathata has nothing that can be relinquished, because all Dharmas (法, phenomena) are real. Nor is there anything that can be established, because all Dharmas are identical to Tathata. It should be known that all Dharmas are inexpressible and inconceivable; therefore, it is called Tathata. Because the nature of all Dharmas is apart from language, it also pervades the Four Dharmadhatus (法界, realms of reality), all of which are inexpressible. It is called the function of 'no obtainable thing'; things have no reality that can be named. The principle is fundamentally without language. The interpenetration of principle and phenomena cannot be explained in terms of principle and phenomena. The inter-identity of all phenomena cannot be explained in terms of one or many. As the Lankavatara Sutra (Lankavatara Sutra) says, although it elucidates the Five Dharmas (五法): Nama (名, name), Lakshana (相, characteristic), Vikalpa (妄想, discrimination), Samyagjnana (正智, right knowledge), and Tathata (如如, Suchness), all five are empty and quiescent. Why? Because delusion regarding Tathata gives rise to names and characteristics, and discrimination arises from this. When one awakens to the fundamental Tathata of names and characteristics, discrimination transforms into wisdom. Then there are no names, characteristics, or discrimination; only Tathata and wisdom remain. Wisdom is established based on Tathata, and the essence of wisdom is also empty. Tathata is illuminated through wisdom, and is originally always quiescent; therefore, all are empty. Moreover, the Eight Consciousnesses (八識), in terms of phenomena, are all dependently originated and empty in nature. Because of attachment to self (Atman, 我) and Dharma (法), the Twofold No-Self (Dvainairatmya, 二無我) is taught. If self cannot even be obtained, how can no-self exist? Therefore, the verse in the Madhyamaka Shastra (Mulamadhyamakakarika, 《中觀論頌》) says: 'The Buddhas either speak of self, or speak of no-self; in the true nature of all Dharmas, there is neither self nor non-self.' Therefore, both are negated. The commentary says: 'Reprimanding teachings and urging detachment, destroying characteristics and extinguishing the mind.' Reprimanding teachings refers to transmitting mind with mind, not relying on words. Urging detachment is to cause one to detach from Dharma. Although Dharma is limitless, it does not go beyond Rupa (色, form) and Citta (心, mind). Detaching from mind, the mind is like Tathata; detaching from form, form is like Tathata. Therefore, causing all to detach, one accords with the mind-essence of being apart from thoughts. Destroying characteristics refers to the realm of objects; all characteristics are illusory. Extinguishing the mind refers to wisdom; understanding that the characteristics of the realm are empty is provisionally called wisdom. Since characteristics do not exist, how can wisdom be real? When both mind and realm vanish, then all are extinguished. When the mind has no mind-characteristics, this is peace of mind. Therefore, it is said that arising of mind is delusion, and non-arising is Buddha. What is meant by arising of mind is not only the arising of other thoughts, but even the arising of Bodhi (菩提, enlightenment) and Nirvana (涅槃, liberation), contemplating the mind and seeing the nature, is also called arising of mind, and is all discrimination. Only when thoughts and characteristics are all quiescent is it called non-arising. When quiescence and illumination manifest, is this not called Buddha?
。故達磨碑云。心有也。曠劫而滯凡夫。心無也。剎那而登正覺。言心無者。非了心空。不生於了耳。
故韋侍御問仰山和尚了心之旨。
答云。若欲了心。無心可了。無了之了。是為真了。華嚴經頌云。一切法不生。一切法不滅。若能如是解。諸佛常現前。言如是解者。如不生。解而無解相。非謂空解于不生耳。疏云。無佛無不佛無生無不生者。重拂前跡。為迷眾生言即心即佛。既無眾生。何曾有佛。故經偈云。平等真法界。無佛無眾生。執佛言無佛。非謂是無佛。故云無不佛矣。則遣之又遣之。若少有所得。皆是妄想。故佛藏經云。於法少有所得。則與佛諍者。與佛諍者。皆入邪道。非我弟子。又只詺無佛以為真佛。故言無不佛耳。故經頌云。性空即是佛。不可得思量。若有生心。生心是妄。故說不生。佛尚不有。何有無生。作無生解。還被無生之所纏縛。故云無不生矣。又一切法不生。則般若生。故云無不生矣。則生與不生。反覆相違。亦反覆相成。唯亡言者可與道合。虛懷者可與理通矣。若亡言則止止不須說。豈強起言端乎。若虛懷則我法妙難思。寧妄生知解乎。又夫入宗鏡。法爾亡言。非智所知。唯信所及。如贊般若偈云。若人見般若。論義心皆絕。猶如日出時。朝露一時失。故祖師云。論即
【現代漢語翻譯】 現代漢語譯本：所以達摩碑上說：『心中有念，就會在漫長的劫數中滯留在凡夫的境界；心中無念，就能在剎那間證得正覺。』說『心無』，並非是完全理解了心是空性的，而是不執著于理解本身。
所以韋侍御問仰山和尚關於『了心』的宗旨。
仰山回答說：『如果想要了解心，就沒有心可以瞭解。沒有了解的瞭解，才是真正的瞭解。』《華嚴經》的偈頌說：『一切法不生，一切法不滅。如果能夠這樣理解，諸佛就會常常顯現在眼前。』說『如是解』，是指如不生那樣，理解而沒有理解的相狀，不是說空洞地理解不生。疏中說：『無佛無不佛，無生無不生』，是再次否定之前的痕跡，因為迷惑的眾生說『即心即佛』。既然沒有眾生，哪裡會有佛呢？所以經中的偈頌說：『平等真法界，無佛無眾生。』執著于佛而說無佛，不是說真的沒有佛，所以說『無不佛』。』因此，要遣除又遣除，如果稍微有所得，都是妄想。所以《佛藏經》說：『對於法稍微有所得，就是與佛爭論。與佛爭論的人，都會進入邪道，不是我的弟子。』又只是稱『無佛』為真佛，所以說『無不佛』。所以經中的偈頌說：『性空就是佛，不可思議。』如果有生心，生心就是虛妄的，所以說不生。佛尚且不存在，哪裡會有無生呢？如果把無生當作一種理解，反而會被無生所纏縛，所以說『無不生』。』又一切法不生，那麼般若智慧就會生起，所以說『無不生』。』那麼生與不生，反覆相反，也反覆相成。只有忘記言語的人，才能與道相合；只有虛懷若谷的人，才能與真理相通。如果忘記言語，那就停止吧，停止吧，不需要再說。難道還要勉強開啟話端嗎？如果虛懷若谷，那麼我法微妙難以思議，寧可胡亂產生知解嗎？又進入宗鏡，自然而然地忘記言語，不是智慧所能瞭解的，只有信心才能達到。如讚美般若的偈頌說：『如果有人見到般若（prajna, 智慧），議論的心都會斷絕，就像太陽出來時，朝露一時消失。』所以祖師說：『議論就』
【English Translation】 English version: Therefore, the Dharma Stele says: 'With mind, one lingers in the realm of ordinary beings for countless kalpas; without mind, one attains perfect enlightenment in an instant.' Saying 'without mind' does not mean completely understanding the emptiness of mind, but rather not being attached to the understanding itself.
Therefore, Vice Minister Wei asked Abbot Yangshan about the essence of 'understanding the mind'.
Yangshan replied: 'If you want to understand the mind, there is no mind to understand. The understanding without understanding is the true understanding.' The verse in the Avatamsaka Sutra says: 'All dharmas are not born, all dharmas do not perish. If one can understand in this way, all Buddhas will constantly appear before one.' Saying 'understand in this way' refers to being like non-birth, understanding without the appearance of understanding, not just understanding non-birth in a void way. The commentary says: 'No Buddha, no non-Buddha; no birth, no non-birth,' is to negate the previous traces again, because deluded beings say 'mind is Buddha.' Since there are no beings, where would there be a Buddha? Therefore, the verse in the sutra says: 'The equal and true Dharma realm, no Buddha, no beings.' Clinging to Buddha and saying no Buddha does not mean there is truly no Buddha, hence 'no non-Buddha.' Therefore, one must eliminate and eliminate again; if one gains even a little, it is all delusion. Therefore, the Buddha-garbha Sutra says: 'If one gains even a little from the Dharma, one is arguing with the Buddha. Those who argue with the Buddha all enter the wrong path and are not my disciples.' Furthermore, simply calling 'no Buddha' the true Buddha is why it is said 'no non-Buddha.' Therefore, the verse in the sutra says: 'Emptiness of nature is Buddha, beyond comprehension. If there is arising mind, arising mind is false, therefore it is said non-birth. Even Buddha does not exist, how can there be non-birth? Taking non-birth as an understanding is still being bound by non-birth, hence 'no non-birth.' Furthermore, if all dharmas are not born, then prajna (wisdom) arises, hence 'no non-birth.' So, birth and non-birth are repeatedly contradictory and repeatedly complementary. Only those who forget words can unite with the Tao; only those with an empty mind can connect with the truth. If one forgets words, then stop, stop, no need to speak further. Why force an opening of speech? If one has an empty mind, then the Dharma is subtle and difficult to conceive; would one dare to rashly generate knowledge and understanding? Furthermore, entering the Source Mirror, one naturally forgets words, which is not knowable by wisdom but only attainable by faith. As the verse praising prajna says: 'If one sees prajna (prajna, wisdom), the mind of argument will cease, like the morning dew disappearing when the sun rises.' Therefore, the patriarch said: 'Argument is'
不義。義即不論。若欲論義。終非義論。昔梁武帝。于華林園重云殿。集四部眾。自講三慧般若經。時傅大士在會。太子遣問。大士何不論義。答曰。皇帝菩薩所說。非長非短。非廣非狹。非有邊。非無邊。如如正理。復有何言。劉中丞又問。大士何不往復。眾所愿聞。答曰。日月停景。四時和適。又中天竺有出家外道馬鳴。世智辯才。善通言論。唱言。若諸比丘。能與我論義者。可打揵捶。如其不能。不足公鳴揵捶受人供養。時長老脅到彼國言。但鳴揵捶設彼來者。吾自對之。即鳴揵捶。外道即問。今日何故打此木耶。答言。北方有長老沙門。來鳴揵捶。外道問言。欲論義耶。答言。然。於是廣備論場。大眾雲集乃至。長老脅言。吾既年邁。故從遠來。又先在此坐。理應先語。外道言亦可爾耳。現汝所說。吾盡當破。長老脅即言。當今天下泰平。大王長壽。國土豐樂。無諸災患。外道默然。不知所言。論法。無對。即墮負處。伏為弟子。剃除鬚髮。度為沙彌。受具足戒。又有學人請忠國師和尚立義。師云。立了也。學人罔措。被師喝出。非公境界。故知若入宗鏡。玄鑒豁然。如臨鏡中。自見面像。見即便見。更俟發言耶。所以月上女經云。時舍利弗復問女言。眾生界者。復有幾許。其女報言。如彼過去未來現在諸佛
【現代漢語翻譯】 現代漢語譯本：
不義就是不論。如果想要討論義理，最終也不是真正的義理討論。過去梁武帝在華林園重云殿，聚集四部大眾，親自講解《三慧般若經》。當時傅大士也在場。太子派人詢問：『大士為何不討論義理？』傅大士回答說：『皇帝菩薩所說的，非長非短，非廣非狹，非有邊，非無邊，如如正理，還有什麼可說的呢？』劉中丞又問：『大士為何不來回辯論，這是大家所希望聽到的。』傅大士回答說：『日月停止執行，四季和諧適宜。』
另外，在中天竺有個出家的外道馬鳴（Ashvaghosa），他憑藉世俗的智慧和辯才，精通各種言論，揚言：『如果各位比丘，能與我辯論義理的，可以敲擊犍椎（ghanta，一種法器）。如果不能，就不配敲擊犍椎接受人們的供養。』當時長老脅尊者（Parsva）到了那個國家，說：『只管敲擊犍椎，如果他來了，我自然會與他對辯。』於是就敲擊犍椎。外道立即問道：『今天為何敲擊這木頭？』回答說：『北方有位長老沙門（shramana，出家修道者），來敲擊犍椎。』外道問道：『想要辯論義理嗎？』回答說：『是的。』於是廣泛地準備辯論場所，大眾雲集。長老脅尊者說：『我既然年邁，所以從遠方而來，又先在此就坐，理應先說話。』外道說：『也可以。現在說出你所要說的，我都會盡力駁倒。』長老脅尊者立即說：『當今天下太平，大王長壽，國土豐樂，沒有各種災難。』外道默然，不知說什麼。辯論佛法，沒有對手，立即認輸，拜服為弟子，剃除鬚髮，度為沙彌（shramanera，小沙彌），受具足戒（upasampada）。
又有學人請教忠國師和尚立義，國師說：『已經立好了。』學人不知所措，被國師呵斥出去，『這不是你所能理解的境界。』所以知道如果進入宗鏡（一種比喻，指明心見性），玄妙的智慧就會豁然開朗，如同在鏡子中照見自己的面容。見到就是見到了，還需要等待說話嗎？所以《月上女經》說，當時舍利弗（Sariputra）又問女說：『眾生界（sattvadhatu，眾生存在的範圍）有多少？』那女子回答說：『如同過去、未來、現在諸佛（Buddha）。』
【English Translation】 English version:
Unrighteousness is non-discussion. If you desire to discuss righteousness, it ultimately isn't a true discussion of righteousness. In the past, Emperor Wu of Liang, at the Chongyun Hall in Hualin Garden, gathered the fourfold assembly and personally lectured on the Three Wisdoms Prajna Sutra. At that time, Layman Fu was also present. The Crown Prince sent someone to ask: 'Why doesn't Layman Fu discuss righteousness?' Layman Fu replied: 'What the Emperor Bodhisattva speaks of is neither long nor short, neither broad nor narrow, neither with boundaries nor without boundaries, the suchness of correct principle; what more is there to say?' Minister Liu then asked: 'Why doesn't Layman Fu engage in back-and-forth debate? This is what everyone wishes to hear.' Layman Fu replied: 'The sun and moon halt their course, the four seasons are harmonious and suitable.'
Furthermore, in Central India, there was an ascetic heretic named Ashvaghosa (馬鳴), who, relying on worldly wisdom and eloquence, was well-versed in various discourses, proclaiming: 'If any bhikshus (比丘, monks) can debate righteousness with me, they may strike the ghanta (犍椎, a type of ritual instrument). If they cannot, they are not worthy of striking the ghanta and receiving offerings from people.' At that time, Elder Parsva (脅尊者) arrived in that country and said: 'Just strike the ghanta; if he comes, I will naturally debate with him.' So they struck the ghanta. The heretic immediately asked: 'Why strike this wood today?' The reply was: 'A shramana (沙門, ascetic) elder from the north has come to strike the ghanta.' The heretic asked: 'Do you wish to debate righteousness?' The reply was: 'Yes.' Thus, a debate arena was widely prepared, and the masses gathered. Elder Parsva said: 'Since I am old, I have come from afar, and having sat here first, I should speak first.' The heretic said: 'That is also acceptable. Now speak what you wish to say; I will try my best to refute it.' Elder Parsva immediately said: 'Today, the world is peaceful, the great king is long-lived, the country is prosperous and joyful, without various calamities.' The heretic was silent, not knowing what to say. In debating the Dharma, having no opponent, he immediately conceded defeat, bowed down as a disciple, shaved his head and beard, became a shramanera (沙彌, novice monk), and received the upasampada (具足戒, full monastic precepts).
Furthermore, a student asked Zen Master Zhongguo to establish a doctrine. The Zen Master said, 'It has already been established.' The student was at a loss, and was scolded out by the Zen Master, 'This is not a realm you can understand.' Therefore, know that if you enter the Zongjing (宗鏡, a metaphor for seeing one's true nature), profound wisdom will suddenly open up, like seeing your own face in a mirror. Seeing is seeing; is it necessary to wait for speech? Therefore, the Moon-like Woman Sutra says, at that time, Sariputra (舍利弗) again asked the woman, 'How many are the realms of sentient beings (sattvadhatu, 眾生存在的範圍)?' The woman replied, 'Like the Buddhas (佛) of the past, future, and present.'
境界。舍利弗言。若如此者。汝說何事。是何解釋。其女報言。依尊者問。我還依答。時舍利弗復問女言。我問何義。其女答言。問文字也。舍利弗言。彼文字滅。無有足跡。其女答言。尊者舍利弗。如是滅相。一切法中。如有問者。如有答者。二俱滅相。不可得也。華手經云。佛告跋陀婆羅。善哉善哉。如汝所說。如來道場所得法者。是法非法。亦非非法。我於此。智不能行。目不能見。無有行處。慧所不通。明不能了。問無有答。於此法中。無受無取。無垢無凈。若我說是自所得法。若以行相行是法者。則皆迷悶。佛藏經云。佛言。舍利弗。于聖法中計得寂滅。皆墮邪見。何況言說。何況說者。如是空法。以何可說。舍利弗。佛何以故。說諸語言皆名為邪。不能通達一切法者。是則皆為言說所覆。是故如來知諸語言皆為是邪。乃至少有言語不得其實。舍利弗。諸佛阿耨多羅三藐三菩提。皆無想無念。何以故。如來於法。不得體性。亦不得念。大法炬陀羅尼經云。佛告毗舍佉。應當先為說彼六波羅蜜。次第修已。然後為說空解脫門。若為眾生說此空法。或有得聞。或有思惟。或能證者。是亦不應。但有言說。何以故。如是空法。不可惟以心想知故。若彼空法。但以心想能證知者。一切眾生未修道時。亦應即是阿羅漢
【現代漢語翻譯】 現代漢語譯本 境界。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『如果這樣，你說了什麼？又解釋了什麼？』 女子回答說：『依照尊者您的問題，我還是依照問題來回答。』 當時，舍利弗又問女子說：『我問的是什麼意義？』 女子回答說：『問的是文字的意義。』 舍利弗說：『那些文字已經滅盡，沒有留下任何痕跡。』 女子回答說：『尊者舍利弗，像這樣的滅相，在一切法中，如果有提問的人，如果有回答的人，二者都是滅相，不可得啊。』 《華手經》中說：佛告訴跋陀婆羅（Bhadrapāla，賢護菩薩）：『好啊，好啊。正如你所說，如來在菩提道場所證得的法，是法又不是法，也不是非法。對於此法，智慧無法執行，眼睛無法看見，沒有可以行走的處所，智慧無法通達，光明無法明瞭，提問沒有回答。在這法中，沒有接受，沒有取捨，沒有垢染，沒有清凈。如果我說這是我自己證得的法，如果以行相來行持這個法，那麼都會陷入迷惑。』 《佛藏經》中說：佛說：『舍利弗，在聖法中執著于獲得寂滅，都會墮入邪見，更何況是言說，更何況是說話的人。像這樣的空法，用什麼可以述說呢？舍利弗，佛為什麼說一切語言都是邪的呢？不能通達一切法的人，都會被言說所覆蓋。所以如來知道一切語言都是邪的，哪怕是極少的言語也無法得到真實。舍利弗，諸佛的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），都是無想無念的。為什麼呢？如來對於法，不得其體性，也無法生起念頭。』 《大法炬陀羅尼經》中說：佛告訴毗舍佉（Viśākhā，人名）：『應當先為他們說六波羅蜜（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧），次第修習之後，然後為他們說空解脫門。如果為眾生說這個空法，或許有人聽聞，或許有人思惟，或許有人證得，但這也不應執著，只應看作是言說。為什麼呢？像這樣的空法，不能僅僅用心去想像而得知。如果這個空法，僅僅用心去想像就能證知，那麼一切眾生在未修行道的時候，也應該立即成為阿羅漢（arhat，斷盡煩惱，證得解脫的聖者）。』
【English Translation】 English version The Realm. Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) said, 'If that is so, what did you say? And what did you explain?' The woman replied, 'According to your question, Venerable One, I am still answering according to the question.' At that time, Śāriputra again asked the woman, 'What meaning did I ask about?' The woman replied, 'You asked about the meaning of words.' Śāriputra said, 'Those words have already ceased, leaving no trace.' The woman replied, 'Venerable Śāriputra, such is the nature of cessation, in all dharmas, if there is a questioner, if there is an answerer, both are of the nature of cessation, unattainable.' The Hua Shou Jing says: The Buddha told Bhadrapāla (Bhadrapāla, Bodhisattva): 'Good, good. Just as you said, the Dharma attained by the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) at the Bodhi (bodhi, enlightenment) field is Dharma and not Dharma, and also not non-Dharma. For this Dharma, wisdom cannot operate, eyes cannot see, there is no place to walk, wisdom cannot penetrate, light cannot understand, asking has no answer. In this Dharma, there is no acceptance, no rejection, no defilement, no purity. If I say that this is the Dharma I have attained myself, if one practices this Dharma with characteristics, then all will fall into delusion.' The Buddha-garbha Sutra says: The Buddha said, 'Śāriputra, clinging to the attainment of Nirvana (nirvāṇa, cessation of suffering) in the sacred Dharma, all will fall into wrong views, let alone speech, let alone the speaker. What can be used to describe such an empty Dharma? Śāriputra, why does the Buddha say that all languages are evil? Those who cannot penetrate all dharmas are all covered by speech. Therefore, the Tathagata knows that all languages are evil, even the slightest language cannot obtain the truth. Śāriputra, the anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) of all Buddhas is without thought and without念. Why? The Tathagata does not obtain the essence of the Dharma, nor can he generate thoughts.' The Great Torch Dhāraṇī Sutra says: The Buddha told Viśākhā (Viśākhā, a name): 'You should first explain to them the six pāramitās (ṣaṭ-pāramitā, giving, morality, patience, diligence, meditation, wisdom), and after practicing them in order, then explain to them the door of liberation through emptiness. If you explain this empty Dharma to sentient beings, perhaps some will hear it, perhaps some will contemplate it, perhaps some will realize it, but this should not be clung to, it should only be regarded as speech. Why? Such an empty Dharma cannot be known merely by thinking with the mind. If this empty Dharma could be realized merely by thinking with the mind, then all sentient beings should immediately become arhats (arhat, one who has extinguished all afflictions and attained liberation) even before practicing the path.'
也。毗舍佉。彼空法者。亦不可說相貌形體。若可說者。則是作相。若有作相。則有愿求。若有愿求則是三世。何以故。毗舍佉。無相法中。一切三世皆不可得。所以者何。過去未來現在等事。皆寂滅故。云何起愿。複次應觀是色。作無相想。云何觀色作無相想。當知此色。生滅輪轉。唸唸不停。毗舍佉。如是色相。不可眼見。當知彼是心識境界。唯意所知。是故不可以眼得見。毗舍佉。一切眾生。所有心意。不可言說。唯佛智知。雖可慮知。而不可見。唸唸不住。猶如幻化。云何可取而可得見。如是毗舍佉。不可以彼眾生心識。取心真相。既不可取。云何可說。何以故。以愛憎事違平等故。毗舍佉。若欲滅除愛憎想者。當勤精進。觀一切法悉皆空寂。無有取著。
問。豈無今時學路。何乃頓斷方便之門。
答。中下之機。不無學路。童蒙之訓。豈斷今時。故楞伽經云。宗通為菩薩。說通為童蒙。助觀之門。深有利益。若一向背己徇文。執學而辦。則對木人而待語。期石女以生兒。空歷塵沙。終無得理。設爾外學得成。皆非真實。如雲。寫月非真月。圖龍失本龍。如今若要真成。但能凈意內觀。則瞭然寂現。猶臨明鏡。自見其形。若以見聞妄求。如撈水月。豈有得時。所以真覺歌云。凈五眼。得五力。唯
【現代漢語翻譯】 現代漢語譯本： 『也，毗舍佉（Visakha，人名）。那空性的法，也是不可用相貌形體來描述的。如果可以用描述，那就是人為造作的相。如果有人為造作的相，就會有願望和追求。如果有願望和追求，那就是三世（過去、現在、未來）。為什麼呢？毗舍佉，在無相的法中，一切三世都是不可得的。為什麼呢？因為過去、未來、現在等事，都是寂滅的。又怎麼會生起願望呢？再次，應該觀察這色（Rupa，物質現象），作無相的想。怎麼觀察色作無相的想呢？應當知道這色，是生滅輪轉，唸唸不停的。毗舍佉，這樣的色相，是不能用眼睛看見的。應當知道那是心識的境界，只有意識才能知道。所以不能用眼睛看見。毗舍佉，一切眾生所有的心意，是不可言說的，只有佛的智慧才能知道。雖然可以思慮知道，但是不能看見，唸唸不住，就像幻化一樣。怎麼可以執取而可以得見呢？像這樣，毗舍佉，不能用眾生的心識，來取心識的真相。既然不可取，又怎麼可以說呢？為什麼呢？因為愛憎之事違背平等。毗舍佉，如果想要滅除愛憎之想，應當勤奮精進，觀察一切法都是空寂的，沒有執著。
問：難道沒有現在的學習途徑了嗎？為什麼一下子斷絕了方便之門呢？
答：對於中等和下等根器的人，不是沒有學習途徑。對於初學者的教導，怎麼會斷絕現在的學習途徑呢？所以《楞伽經》（Lankavatara Sutra）說：『宗通』是菩薩，『說通』是童蒙。輔助觀行的法門，有很深的利益。如果一味地背離自己而順從文字，執著于學習，那就如同對著木頭人等待說話，期望石女能生孩子，空經歷無數劫，最終也無法得理。即使你外在的學問有所成就，都不是真實的。如雲：『寫出的月亮不是真正的月亮，畫出的龍失去了本來的龍。』如今如果想要真正成就，只要能夠清凈意念，向內觀察，就能瞭然寂靜地顯現，就像面對明鏡，自己看見自己的形貌。如果用見聞來妄求，就像撈水中的月亮，怎麼會有得到的時候呢？所以《真覺歌》說：『凈五眼，得五力，唯』
【English Translation】 English version: Also, Visakha (name of a person). That empty Dharma (law, teaching) cannot be described by appearance or form. If it could be described, then it would be a fabricated appearance. If there is a fabricated appearance, then there will be desires and pursuits. If there are desires and pursuits, then there are the three times (past, present, and future). Why? Visakha, in the Dharma of no-appearance, all three times are unattainable. Why? Because things like past, future, and present are all in stillness and extinction. How can desires arise? Furthermore, one should observe this Rupa (form, material phenomenon), and contemplate it as having no-appearance. How does one contemplate Rupa as having no-appearance? One should know that this Rupa is in the cycle of birth and death, constantly changing from moment to moment. Visakha, such an appearance of Rupa cannot be seen with the eyes. One should know that it is the realm of consciousness, known only by the mind. Therefore, it cannot be seen with the eyes. Visakha, the minds of all sentient beings are unspeakable, known only by the wisdom of the Buddha. Although it can be contemplated and known, it cannot be seen, and it does not stay still for even a moment, like an illusion. How can it be grasped and seen? Thus, Visakha, one cannot use the consciousness of sentient beings to grasp the true appearance of the mind. Since it cannot be grasped, how can it be spoken of? Why? Because love and hatred are contrary to equality. Visakha, if one wants to eliminate thoughts of love and hatred, one should diligently practice and contemplate that all Dharmas are empty and still, without any attachment.
Question: Is there no path of learning in the present time? Why suddenly cut off the gate of expedient means?
Answer: For those of medium and lower capacity, there is indeed a path of learning. How could the teachings for beginners be cut off in the present time? Therefore, the Lankavatara Sutra (name of a sutra) says: 'Mastery of the principle (of Zen) is for Bodhisattvas, mastery of explanation is for beginners.' The methods that aid contemplation are of profound benefit. If one blindly turns away from oneself and follows the words, clinging to learning, it is like waiting for a wooden man to speak, or expecting a stone woman to give birth to a child, passing through countless kalpas in vain, and ultimately failing to attain the principle. Even if your external learning is accomplished, it is not real. As it is said: 'A painted moon is not the real moon, a drawn dragon loses the original dragon.' Now, if you want to truly achieve, just purify your mind and look inward, and it will clearly and quietly appear, like facing a bright mirror and seeing your own form. If you seek with deluded perceptions of seeing and hearing, it is like trying to scoop up the moon in the water, how can there be a time to obtain it? Therefore, the Song of True Awakening says: 'Purify the five eyes, obtain the five powers, only'
證乃知難可測。鏡里看形見不難。水中捉月爭拈得。盤山和尚云。向上一路。千聖不傳。學者勞形。如猿捉月。龐居士偈云。行學非真道。徒勞神與軀。千生尋水月。終是抂功夫。
問。如何即是。
答。是則第二頭。非則第三手。心智路絕。限量情消。所以文殊般若經云。不可解者即般若。般若非可解。非不可解。肇論云。玄道在於絕域。故不得以得之。妙智存乎物外。故不知以知之。大象隱於無形。故不見以見之。大音匿於希聲。故不聞以聞之。唯信入之時。自然洞鑑。若洞徹圓明瞭達之際。尚不因於心念。何況就他人而求自法。取彼眼而作圓通。數寶終不濟貧。說食焉能得飽。但自親到。頓入絕學之門。唯在發明。方達無為之旨。若能如是如是入理思惟。則能如是如是瞭然顯現。自然二際冥合。物我無差。契萬境以虛玄。同一心之憺怕。皆依空而立。抱一而生。是以云融曳而緩清霄。山幽隱而閑綠野。喬松倚巖而自長。修竹拂徑而長新。內則襟懷憺然。外則道性常爾。故心要箋云。若一念不生。則前後際斷。照體獨立。物我皆如。直造心原。無知無得。不取不捨。無對無修。然迷悟更依。真妄相待。若求真去妄。似棄影勞形。若體妄即真。似處陰滅影。故無心於忘照。則萬累都捐。若任運以寂知。
【現代漢語翻譯】 現代漢語譯本： 證實它才知道難以測度。鏡子里看自己的形象並不難，水中撈月怎麼能抓得到呢？盤山和尚說：『向上的一條路，歷代聖賢都不傳授，學習的人徒勞無功，就像猿猴撈月一樣。』龐居士的偈語說：『用行為去學習不是真正的道，只是徒勞地耗費精神和身體。千百世尋找水中的月亮，終究是白費功夫。』 問：如何才是『是』呢？ 答：說是『是』就落入了第二義，說不是『是』就落入了第三義。心思和智慧的道路斷絕，**情也消散。所以《文殊般若經》說：『不可理解的就是般若，般若既不是可以理解的，也不是不可以理解的。』僧肇的《肇論》說：『玄妙的道存在於絕遠的地方，所以不能用『得』來得到它；精妙的智慧存在於事物之外，所以不能用『知』來知道它。』偉大的形象隱藏於無形之中，所以不能用『見』來見到它；偉大的聲音隱藏於無聲之中，所以不能用『聞』來聽到它。只有在信仰進入的那一刻，自然就能完全明白。如果完全洞徹、圓滿明瞭的時候，尚且不依賴於心念，更何況向他人尋求自己的佛法，拿別人的眼睛來作為自己的圓通呢？數說寶物終究不能救濟貧困，空談食物又怎麼能吃飽？只要自己親身經歷，立刻進入絕學的門徑，唯有在發明本心的基礎上，才能通達無為的宗旨。如果能夠這樣這樣地深入理解，就能這樣這樣地瞭然顯現。自然就能達到主觀和客觀的融合，物與我之間沒有差別，與萬境相契合而達到虛玄的境界，與同一顆心達到恬淡安寧的狀態。一切都依靠空性而建立，抱持真一而生。因此說雲彩消融，緩慢地凈化天空；山谷幽深，隱蔽而閒適地覆蓋著綠野。高大的松樹依靠著巖石而自然生長，修長的竹子拂過小路而長久保持新鮮。內心則胸懷恬淡，外在則道性永恒如此。所以《心要箋》說：『如果一念不生，那麼前後際就斷絕了，照體獨立，物與我都如如不動。直接到達心源，無知無得，不取不捨，無對無修。』然而迷惑和覺悟相互依存，真實和虛妄相互對待。如果追求真實而去除虛妄，就像拋棄影子而使身體勞累；如果體認虛妄就是真實，就像身處陰影之中而消滅影子。所以不用心去忘卻和照見，那麼所有的牽累都會消除。如果任憑自然而寂靜地覺知，
【English Translation】 English version: Verifying it, one knows it is difficult to fathom. It is not difficult to see one's form in a mirror, but how can one grasp the moon in the water? Zen Master Panshan said, 'The path upwards is not transmitted by the thousand sages. Scholars labor in vain, like monkeys grasping at the moon.' Layman Pang's verse says, 'Practicing and learning are not the true path, merely exhausting spirit and body. Searching for the moon in the water for countless lifetimes is ultimately wasted effort.' Question: What exactly is 'is'? Answer: To say 'is' falls into the second head; to say 'is not' falls into the third hand. The path of mind and intellect is cut off, and passion vanishes. Therefore, the Manjushri Prajna Sutra says, 'That which cannot be understood is Prajna. Prajna is neither understandable nor un-understandable.' Sengzhao's Zhao Lun says, 'The profound Dao resides in a remote realm, so it cannot be obtained by 'obtaining'. Subtle wisdom exists beyond things, so it cannot be known by 'knowing'. The great image is hidden in the formless, so it cannot be seen by 'seeing'. The great sound is concealed in the silent, so it cannot be heard by 'hearing'. Only when faith enters, natural and complete understanding arises. If, at the moment of complete penetration and perfect clarity, one does not rely on mental thoughts, how much less should one seek one's own Dharma from others, or take another's eyes as one's own perfect penetration? Counting treasures will never relieve poverty; talking about food will never satisfy hunger. Only by personally arriving can one immediately enter the gate of absolute learning. Only in the discovery of one's own mind can one attain the essence of non-action. If one can thus, thus, enter into reasoned contemplation, then one can thus, thus, clearly manifest. Naturally, the two boundaries merge, and there is no difference between things and self, aligning with the myriad realms in emptiness and profundity, and sharing the same mind of tranquility and peace. All are established based on emptiness and born from embracing the One. Therefore, it is said that the dissolving clouds slowly purify the clear sky, and the secluded mountains hide and leisurely cover the green fields. Tall pines lean on rocks and grow naturally, and slender bamboos brush the path and remain ever fresh. Inwardly, the heart is tranquil; outwardly, the Dao-nature is always thus. Therefore, the Essentials of Mind commentary says, 'If a single thought does not arise, then the boundaries of before and after are cut off, the illuminating substance stands alone, and things and self are all as they are. Directly reach the source of the mind, without knowing or gaining, without taking or abandoning, without opposition or cultivation.' However, delusion and enlightenment depend on each other, and truth and falsehood are relative. If one seeks truth and abandons falsehood, it is like discarding one's shadow and tiring one's body. If one embodies falsehood as truth, it is like being in the shade and eliminating the shadow. Therefore, without mind to forgetting and illumination, all burdens are relinquished. If one allows nature to be silent and knowing,
則眾行爰起。放曠任其去住。靜鑒覺其源流。語默不失玄微。動靜未離法界。靈叟吟云。我欲學菩提。輸他釋迦先。我欲學闡提。落他調達后。不涉二家風。未免中途走。設使總不是。憑何而開口。開口不開口。切忌犯靈叟。若會個中意。望南觀北斗。傅大士頌云。人道行路難。我道行路易。入山數載余。長伸兩腳睡。行路易。路易莫思量。剎那心不異。何處不天堂。如上雖廣引先達誠言。才入宗鏡之中。法爾言思道斷。識智齊泯。勝負俱亡。四辯莫窮。群賢罔測。故凈名私記云。凈名默然。從前已來。至此究竟。實智滿足。亦如善財值彌勒入樓觀。方得究竟。今默無言。即樓觀體。大集經云。光明寂靜無諍。三句法竟。釋迦默然而住。與今無異。又如西天韻陀山中。有一羅漢名富樓那。馬鳴往見。端坐林中。志氣眇然。若不可測。神色謙退。似而可屈。遂與言曰。沙門說之。敢有所明。要必屈汝。我若不勝。便刎頸相謝。沙門默然。容無負色。亦無勝顏。扣之數四。曾無應情。馬鳴退自思惟。我負矣。彼勝矣。彼安無言。故無可屈。吾以言之。雖知言者可屈。自吾未免於言。真可愧矣。遂投出家。
問。若如上說。道體自然。則祖佛何煩出世。
答。古教云。不得一法。疾與授記。祖師云。不得一法。
【現代漢語翻譯】 現代漢語譯本：於是種種行為由此產生。放任自在地來去停留。靜心觀察覺悟其源頭和流向。言語和沉默都不失去精微之處。行動和靜止都不脫離法界。靈叟吟唱道：『我想要學習菩提（覺悟），要輸給釋迦（佛陀）在前。我想要學習闡提（斷善根的人），要落在提婆達多之後。不涉及這兩家的風範，難免中途迷失。』 假設完全不是這樣，又憑什麼開口說話呢？開口或不開口，切記不要冒犯靈叟。如果領會了其中的意思，就向南望去，觀察北斗星。傅大士作頌說：『人們說走路難，我說走路容易。入山數年之後，可以舒展雙腿安睡。走路容易，容易就不要思量。剎那間心沒有差異，哪裡不是天堂？』 以上雖然廣泛引用了先達的誠實之言，但一旦進入宗鏡（禪宗的境界）之中，自然而然地言語和思慮都斷絕了，知識和智慧一同泯滅，勝負的概念都消失了，四種辯才也無法窮盡，眾多賢人都無法測度。所以凈名私記中說：『凈名（維摩詰）的沉默，是從前以來，到此為止的究竟，真實智慧的圓滿。』 也像善財童子拜訪彌勒（菩薩）進入樓觀一樣，才得到究竟。現在沉默無言，就是樓觀的本體。《大集經》中說：『光明寂靜無諍，三句法完畢。』 釋迦（佛陀）默然而住，與現在沒有什麼不同。又如西天韻陀山中，有一位羅漢名叫富樓那（證得阿羅漢果位的修行者）。馬鳴（菩薩）前去拜訪，富樓那端坐在樹林中，志氣高遠，深不可測，神色謙遜退讓，似乎可以被折服。於是對他說：『沙門（出家人）請說吧，如果有什麼見解，必定能折服你。如果我不能勝過你，就刎頸謝罪。』 沙門（富樓那）沉默不語，臉上沒有失敗的表情，也沒有勝利的喜悅，問了他好幾次，都沒有迴應。馬鳴退下後自己思考，我失敗了，他勝利了。他安於無言，所以無法被折服。我用言語來辯論，即使知道言語可以被駁倒，但我自己還沒有免於言語，真是慚愧啊。』 於是投身出家。 問：如果像上面所說，道體是自然而然的，那麼祖師和佛陀又何必出世呢？ 答：古老的教義說：『不得一法（沒有獲得任何法），迅速地給予授記（預言成佛）。』 祖師說：『不得一法（沒有獲得任何法）。』
【English Translation】 English version: Thus, all actions arise from this. Freely allowing coming and going, staying and leaving. Quietly observing and realizing its source and flow. Speech and silence do not lose the subtle and profound. Movement and stillness do not depart from the Dharmadhatu (realm of reality). An old spirit chants: 'I want to learn Bodhi (enlightenment), I concede to Shakya (Buddha) being ahead. I want to learn Icchantika (one who has severed roots of goodness), I fall behind Devadatta. Not involving the styles of these two families, it's hard to avoid straying midway.' Supposing it's not like this at all, then what can one rely on to speak? Speaking or not speaking, be sure not to offend the old spirit. If you understand the meaning within, look south and observe the Big Dipper. Fu Daishi (Great Scholar Fu) composed a verse: 'People say walking the path is difficult, I say walking the path is easy. After several years in the mountains, I can stretch my legs and sleep. Walking the path is easy, easy, don't think too much. In an instant, the mind is not different, where is not paradise?' Although the above extensively quotes the sincere words of predecessors, once entering the Mirror of the Sect (Zen realm), naturally speech and thought are cut off, knowledge and wisdom are both extinguished, the concepts of victory and defeat disappear, the four kinds of eloquence cannot exhaust it, and many sages cannot fathom it. Therefore, the Private Record of Vimalakirti says: 'Vimalakirti's silence, from the past until now, is the ultimate, the fulfillment of true wisdom.' It is also like Sudhana's visit to Maitreya (Bodhisattva) entering the tower, only then attaining the ultimate. Now, silence is the essence of the tower. The Great Collection Sutra says: 'Light, tranquility, and non-contention, the three phrases of the Dharma are complete.' Shakya (Buddha) remained silent, no different from now. Furthermore, in the Yunta Mountain of the Western Heaven, there was an Arhat (one who has attained Arhatship) named Purna (fullness). Ashvaghosa (Bodhisattva) went to visit him. Purna sat upright in the forest, his aspiration lofty, unfathomable, his expression humble and retiring, seemingly able to be subdued. So he said to him: 'Shramana (ascetic), please speak, if you have any views, you will surely be subdued. If I cannot overcome you, I will cut my throat in apology.' The Shramana (Purna) remained silent, his face showing neither defeat nor victory, and he did not respond even after being questioned several times. Ashvaghosa retreated and thought to himself, 'I have lost, he has won. He is at peace in silence, so he cannot be subdued. I use words to argue, even though I know words can be refuted, but I myself have not escaped from words, truly I am ashamed.' Thereupon, he devoted himself to monastic life. Question: If, as stated above, the nature of the Tao is natural, then why would the Patriarchs and Buddhas bother to appear in the world? Answer: The ancient teachings say: 'Without attaining a single Dharma (no attainment of any dharma), quickly give the prediction (of Buddhahood).' The Patriarchs say: 'Without attaining a single Dharma (no attainment of any dharma).'
號曰傳心。了煩惱性空。即佛出世。故經云。貪瞋癡出。即是佛出。但令眾生絕凡聖之清無出沒之相。閑居靜住。無所施為。達斯法門。是真佛出。說如斯事。是真實慈。
問。既無心念。木石何殊。又絕見聞。如何覺悟。
答。只謂強覺妄知而能障道。唯當脫粘。內伏。發自靈知。根塵既消。光明頓發。釋摩訶衍論云。以一切法本來唯心。實無于念者。即是自宗正理。所謂法性。從無始來。唯是一心。無一法而非心故。而有妄心不覺起念。見諸境界。故說無明。若一心之性寂滅無起。即是本覺慧明。如論云。心性無起。即是大智慧光明義。又妄心起見。一向唯轉虛妄境中。不能通達真實境界。所以者何。真偽相違。不契當故。如論云。若心起見。則有不見之相。真實知見。離能所之邊見。如論云。心體若離見。即是遍照法界義。又若心有動轉相。即是無明熏習氣故。心性寂靜。無有喧動。正直無有顛倒之解。即是實智之照。如論云。若心有動。非真識知。若一心有動轉相。更有前境可緣者。能見之心。所見之境。二差別故。本覺功德。則不圓滿。而本性德。雖過恒沙。唯一心量。終無二體。所以者何。如是諸德。悉皆各各。不分其體。於一法界。其量等故。首楞嚴經云。佛告阿難。如是六根。由彼覺明
【現代漢語翻譯】 現代漢語譯本： 名為『傳心』，了悟煩惱的本性是空，就是佛出世。所以經書上說：『貪、嗔、癡出現，就是佛出現。』只要眾生斷絕凡夫和聖人的分別，沒有產生和消滅的現象，清閑安靜地居住，無所作為，通達這種法門，就是真正的佛出世。宣說這樣的事情，是真實的慈悲。
問：既然沒有心念，那和木頭、石頭有什麼區別？又斷絕了見聞，如何覺悟？
答：正是因為執著於強行覺察的虛妄認知，才會障礙修行。唯有擺脫執著，向內降伏妄心，才能煥發內在的靈性智慧。當六根和六塵都消除了，光明就會頓然顯現。《釋摩訶衍論》說：『因為一切法本來唯是心，實際上沒有念頭。』這就是我們宗派的正理，也就是所謂的法性。從無始以來，法性唯是一心，沒有一法不是心。因為有虛妄的心不覺悟而生起念頭，見到各種境界，所以說是無明。如果一心之性寂滅，沒有生起，就是本覺的智慧光明。如論中所說：『心性沒有生起，就是大智慧光明的意義。』又虛妄的心生起見解，總是隻在虛妄的境界中流轉，不能通達真實的境界。為什麼呢？因為真和偽相互違背，不能契合。如論中所說：『如果心生起見解，就會有不能看見的現象。』真實的知見，是遠離能見和所見的二元對立。如論中所說：『心體如果脫離了見解，就是遍照法界的意思。』又如果心有動轉的現象，就是無明熏習的緣故。心性寂靜，沒有喧鬧動盪，正直而沒有顛倒的理解，就是真實智慧的照耀。如論中所說：『如果心有動，就不是真正的識知。』如果一心有動轉的現象，還有之前的境界可以攀緣，能見的心和所見的境界，二者有差別，本覺的功德就不圓滿。而本性所具有的功德，雖然多如恒河沙數，但都只是一心所包含的量，終究沒有兩個本體。為什麼呢？因為這些功德，都各自不分離本體，在同一法界中，它們的量是相等的。 《首楞嚴經》說：佛告訴阿難（Ananda，佛陀的十大弟子之一）：『像這樣的六根，由於覺明的緣故』
【English Translation】 English version: It is called 'Transmitting the Mind'. Understanding that the nature of afflictions is emptiness is the Buddha's appearance in the world. Therefore, the sutra says: 'The arising of greed, anger, and ignorance is the Buddha's appearance.' Simply let sentient beings cut off the distinction between ordinary and holy, without the appearance of arising and ceasing, dwelling in leisure and stillness, without any action. Attaining this Dharma gate is the true Buddha's appearance. Speaking of such matters is true compassion.
Question: If there is no thought, what is the difference between wood and stone? And if seeing and hearing are cut off, how can one awaken?
Answer: It is precisely the clinging to forced awareness and deluded knowledge that obstructs the path. One must only detach from clinging, subdue internally, and unleash the inherent spiritual wisdom. When the six roots (eye, ear, nose, tongue, body, mind) and six dusts (form, sound, smell, taste, touch, dharma) are eliminated, the light will suddenly shine forth. The Shimoheyan Lun (釋摩訶衍論, Commentary on the Awakening of Faith) says: 'Because all dharmas are originally only mind, there is actually no thought.' This is the correct principle of our school, which is called Dharmata (法性, the nature of reality). From beginningless time, Dharmata is only one mind, and there is no dharma that is not mind. Because there is a deluded mind that is not awakened and gives rise to thoughts, seeing various realms, it is called ignorance. If the nature of the one mind is quiescent and without arising, it is the wisdom light of original enlightenment. As the treatise says: 'The nature of mind without arising is the meaning of great wisdom light.' Furthermore, the deluded mind gives rise to views, always only revolving in the realm of illusion, unable to penetrate the true realm. Why? Because truth and falsehood contradict each other and do not correspond. As the treatise says: 'If the mind gives rise to views, there will be the appearance of not seeing.' True knowledge and vision are apart from the duality of the seer and the seen. As the treatise says: 'If the mind-essence is free from views, it is the meaning of universally illuminating the Dharma realm.' Furthermore, if the mind has the appearance of movement, it is because of the influence of ignorance. The nature of mind is quiet, without noise or disturbance, upright and without inverted understanding, which is the illumination of true wisdom. As the treatise says: 'If the mind has movement, it is not true knowledge.' If the one mind has the appearance of movement, and there are still previous realms to cling to, because the seeing mind and the seen realm are different, the merits of original enlightenment will not be complete. And the merits inherent in the original nature, although as numerous as the sands of the Ganges, are only the measure of one mind, and there are ultimately no two entities. Why? Because these merits are all individually inseparable from their essence, and in one Dharma realm, their measure is equal. The Shurangama Sutra (首楞嚴經) says: The Buddha told Ananda (阿難, one of the ten great disciples of the Buddha): 'These six roots, due to that awareness and brightness'
。有明明覺。失彼精了粘妄發光。是以汝今。離暗離明。無有見體。離動離靜。元無聽質。無通無塞。嗅性不生。非變非恬。嘗無所出。不離不合。覺觸本無。無滅無生。了知安寄。汝但不循動靜合離恬變通塞生滅暗明。如是十二諸有為相。隨拔一根。脫粘內伏。伏歸元真。發本明耀。耀性發明。諸餘五粘應拔圓脫。不由前塵所起知見。明不循根。寄根明發。由是六根。互相為用。阿難。汝豈不知。今此會中。阿那律陀。無目而見。跋難陀龍。無耳而聽。殑伽神女。非鼻聞香。驕梵缽提。異舌知味。舜若多神。無身有觸。如來光中。映令暫現。既為風質。其體元無。諸滅盡定。得寂聲聞。如此會中。摩訶迦葉。久滅意根。圓明瞭知。不因心念。阿難。今汝諸根。若圓拔已。內瑩發光。如是浮塵。及器世間。諸變化相。如湯消冰。應念化成無上知覺。阿難。如彼世人。聚見於眼。若令急合。暗相現前。六根黤然。頭足相類。彼人以手。循體外繞。彼雖不見。頭足一辯。知覺是同。緣見因明。暗成無見。不明自發。則諸暗相永不能昏。根塵既消。云何覺明。不成圓妙。
問。如上所說。並約大根。如初日照高山駛馬見鞭影。若中機下品。不可孤然。未入之人。以何方便。
答。亦須自省。開發信心。若未發時
【現代漢語翻譯】 現代漢語譯本： 有明明覺（本有的明覺）。失去那些精細了別的粘妄發光（指六根攀緣外境而產生的虛妄分別）。因此你現在，離開黑暗離開光明，就沒有能見的本體；離開動搖離開靜止，本來就沒有能聽的本質；沒有通達沒有閉塞，嗅覺的自性本來不生；不是變化不是恬淡，嘗味本來沒有所出；不離散不聚合，覺觸的根本本來沒有；沒有滅亡沒有產生，了知的安立寄託在哪裡？你只要不順著動靜、合離、恬變、通塞、生滅、暗明，像這樣十二種有為相，隨便拔除一根，脫離粘著向內收伏，收伏歸於元真，發起本有的明耀，明耀的自性發明出來，其餘五種粘著應該拔除而圓滿解脫，不由於前塵所產生的知見。明性不依循根，依根而明性發起。因此六根，互相為用。阿難（佛弟子名）。你難道不知道，現在這個法會中，阿那律陀（佛弟子名，意為『無滅』），沒有眼睛卻能看見；跋難陀龍（龍名），沒有耳朵卻能聽見；殑伽神女（恒河女神），不是用鼻子聞香；驕梵缽提（佛弟子名，意為『牛跡』），用不同的舌頭知道味道；舜若多神（空神），沒有身體卻有觸覺，在如來的光中，映照令他們暫時顯現。既然是風的性質，它的本體本來沒有。那些滅盡定（一種禪定狀態）中，得到寂靜的聲聞（通過聽聞佛法而證悟的修行者），像這個法會中，摩訶迦葉（佛弟子名，意為『飲光』），很久以前就滅除了意根，圓滿明瞭地了知，不依靠心念。 阿難（佛弟子名）。現在你們的諸根，如果圓滿拔除之後，向內瑩澈而發光，像這些浮塵（比喻虛妄不實的現象），以及器世間（眾生所居住的環境），各種變化之相，像用熱水融化冰塊一樣，應念之間化成無上的知覺。阿難（佛弟子名）。像那些世間人，聚集視覺在於眼睛，如果讓他們快速閉合，黑暗的相貌就會顯現於眼前，六根昏暗，頭和腳難以分辨。那個人用手，沿著身體外圍摸索，他雖然看不見，但頭和腳一下子就能分辨出來，知覺是相同的。因為看見的緣故，依靠光明，黑暗就成了沒有看見。光明不依靠外物而自己發起，那麼各種黑暗的相貌永遠不能昏昧。根和塵既然都消除了，為什麼覺明（覺悟的明性）不能成就圓滿微妙呢？ 問：像上面所說的，都是針對上等根器的人。就像初升的太陽照耀高山，快馬才能看見鞭子的影子。如果是中等根器或下等根器的人，不能單獨依靠這些方法。還沒有入門的人，用什麼方便法門呢？ 答：也需要自我反省，開發信心。如果還沒有發起信心的時候
【English Translation】 English version: There is a clear and bright awareness (the inherent clear awareness). Losing those subtle and discriminating clinging to illusory light. Therefore, you now, apart from darkness and apart from light, have no seeing essence; apart from movement and apart from stillness, there is originally no listening substance; without passage and without obstruction, the olfactory nature does not arise; neither changing nor tranquil, tasting has no origin; neither separated nor combined, tactile sensation is fundamentally nonexistent; without cessation and without arising, where is knowing established? You only need not follow movement and stillness, union and separation, tranquility and change, passage and obstruction, arising and ceasing, darkness and light, these twelve conditioned appearances. Pluck out any one root, detach from clinging and subdue it inwardly, subdue it to return to the original truth, and emit the original brightness. When the nature of brightness is manifested, the remaining five clinging should be plucked out and completely liberated, not arising from the knowledge and views produced by the preceding dust. Brightness does not follow the root, but brightness arises from the root. Therefore, the six roots function mutually. Ananda (name of a Buddha's disciple), do you not know that in this assembly, Aniruddha (name of a Buddha's disciple, meaning 'undiminished') sees without eyes; the Nanda Dragon (name of a dragon) hears without ears; the Ganges goddess (goddess of the Ganges River) does not smell fragrance with her nose; Gavampati (name of a Buddha's disciple, meaning 'cow-like') knows flavors with a different tongue; Shunyata gods (gods of emptiness) have touch without bodies, temporarily appearing in the light of the Tathagata. Since it is the nature of wind, its substance is originally nonexistent. Those who attain stillness in the Samadhi of Cessation (a state of meditative absorption), the Shravakas (practitioners who attain enlightenment by hearing the Buddha's teachings), like Mahakashyapa (name of a Buddha's disciple, meaning 'drinking light') in this assembly, have long extinguished the root of mind, and know with complete clarity, not relying on mental thoughts. Ananda (name of a Buddha's disciple), now if your roots are completely extracted, they will shine inwardly, like these floating dust (a metaphor for illusory phenomena), and the world of vessels (the environment in which beings live), all changing appearances, like melting ice with hot water, will transform into unsurpassed awareness in an instant. Ananda (name of a Buddha's disciple), like those worldly people who gather sight in the eyes, if they quickly close them, the appearance of darkness will appear before them, the six roots will be dim, and the head and feet will be difficult to distinguish. That person uses his hand to feel around the outside of his body, and although he cannot see, he can immediately distinguish his head and feet, and the perception is the same. Because of seeing, relying on light, darkness becomes not seeing. If light arises without relying on external objects, then all appearances of darkness can never be obscured. Since the root and dust are eliminated, why cannot the awareness-brightness (the brightness of enlightenment) achieve complete and wonderful perfection? Question: As mentioned above, it is all about people with superior faculties. Just like the rising sun shines on high mountains, and a fast horse can see the shadow of the whip. If it is a person with medium or inferior faculties, they cannot rely on these methods alone. What expedient methods are there for those who have not yet entered the path? Answer: It is also necessary to self-reflect and develop faith. If faith has not yet arisen
。直須靜慮。以時研究。永斷攀緣。身心一如。以悟為限。或因聞入。或從境明。豁爾意消。真心自現。
問。境識俱無自體者。境從識生。識從何起。
答。識從真性起。
問。真性從何而起。
答。真性則無所起。
問。若無所起。云何顯現。
答。無起即起。起即無起。非起不起。是不思議起。
問。如何是不思議起。
答。紅埃飛碧海。白浪涌青岑。
問。修習此宗。聞解信人。得何法利。獲何勝報。
答。此是第一之說。無等之詮。學而不得。福猶勝於人天。聞而不信。尚結菩提之種。十方金口。同共稱揚。諸大乘經。無不具載。法華經云。一念隨喜。皆記無上菩提。一句受持。悉同如來供養。古釋華嚴出現品云。此品文旨宏奧能頓能圓。究眾生之本原。罄諸佛之淵海。根本法輪之內。更處其心。生在金輪種中。復為嫡子。妙中之妙。玄中之玄。並居凡類之心。小功而能速證。安得自欺不受。今聞解能欣。尤須自慶。故知慕斯法者。起信樂心。才舉念時。已作如來真子。始迴向際。便成無上菩提。興少學而齊上賢。施微功而獲大果。促三祇於一念。圓萬德于小成。猶長者得摩尼之珠。盡未來施而不盡。似小國獲輪王之寶。遍法界用而無窮。
【現代漢語翻譯】 現代漢語譯本：只需靜下心來思考，時常研究，永遠斷絕攀緣之心，使身心達到統一，以開悟為目標。或許因為聽聞佛法而開悟，或許從外境中明白真理。一旦豁然開朗，意念消散，真心自然顯現。
問：如果境（客觀世界）和識（主觀意識）都沒有自性，那麼境由識而生，識又從何而起呢？
答：識從真性（本性）而起。
問：真性又從何而起呢？
答：真性則無所起。
問：如果真性無所起，又如何顯現呢？
答：無起即是起，起即是無起。非起非不起，這是不可思議的起。
問：什麼是不可思議的起呢？
答：紅色的塵埃飛揚在碧藍的大海之上，白色的浪花涌現在青翠的山峰之間。
問：修習此宗（指所說的法門），聽聞、理解並相信的人，能得到什麼法益，獲得什麼殊勝的果報呢？
答：這是第一等的說法，無與倫比的詮釋。學習而不能完全領悟，其福德也勝過人天。聽聞而不相信，尚且能結下菩提的種子。十方諸佛都共同稱揚此法，諸大乘經典無不記載。 《法華經》（Lotus Sutra）說：『一念隨喜，皆記無上菩提（anuttara-samyak-sambodhi，無上正等正覺）』，『一句受持，悉同如來供養』。 古釋《華嚴經·出現品》（Gandavyuha Sutra）說：此品文旨宏大深奧，能頓悟能圓滿，窮究眾生的本源，徹底瞭解諸佛的深廣智慧。在根本法輪（Dharmacakra，佛法之輪）之中，更是處於核心地位，生在金輪種中，如同嫡子。是妙中之妙，玄中之玄，並且存在於凡夫俗子的心中，只需付出小小的努力就能迅速證悟。怎麼能自己欺騙自己而不接受呢？如今聽聞理解並能欣然接受，更應該自我慶幸。所以要知道，仰慕此法的人，生起信心和喜樂心，才剛剛舉起念頭，就已經成為如來的真子。剛開始迴向之時，便成就無上菩提。興起少許學習就能與上等賢人齊平，施與微小的功德就能獲得巨大的果報。將三大阿僧祇劫（asamkhya kalpas，無數劫）縮短為一念，在小小的成就中圓滿萬德。猶如長者得到摩尼寶珠（mani jewel），盡未來際施捨也用不完。好比小國獲得輪王（cakravartin，轉輪聖王）的寶藏，遍及法界使用也無窮無盡。
【English Translation】 English version: You only need to quietly contemplate and study diligently, permanently severing all clinging, unifying body and mind, with enlightenment as the goal. Perhaps enlightenment comes through hearing the Dharma, or perhaps understanding dawns from external circumstances. Once there is a sudden realization and thoughts dissipate, the true mind will naturally manifest.
Question: If both the object (objective world) and consciousness (subjective awareness) lack inherent existence, and the object arises from consciousness, from where does consciousness arise?
Answer: Consciousness arises from true nature (intrinsic nature).
Question: From where does true nature arise?
Answer: True nature arises from nowhere.
Question: If true nature arises from nowhere, how does it manifest?
Answer: Non-arising is arising, and arising is non-arising. Neither arising nor non-arising, this is inconceivable arising.
Question: What is inconceivable arising?
Answer: Red dust flies over the azure sea, and white waves surge among the verdant peaks.
Question: Those who study this school (referring to the Dharma taught), and hear, understand, and believe, what Dharma benefits do they obtain, and what superior rewards do they receive?
Answer: This is the foremost teaching, an unparalleled explanation. Even if one studies but does not fully comprehend, the merit is still greater than that of humans and gods. Even hearing without believing still plants the seed of Bodhi (enlightenment). All Buddhas in the ten directions praise this teaching together, and all Mahayana Sutras (Great Vehicle Sutras) contain it. The Lotus Sutra says: 'A single thought of rejoicing in it is recorded as unsurpassed Bodhi (anuttara-samyak-sambodhi, perfect enlightenment)', 'Holding and reciting a single verse is the same as making offerings to the Tathagata (Buddha)'. The ancient commentary on the Gandavyuha Sutra (Appearance Chapter of the Avatamsaka Sutra) says: The meaning of this chapter is vast and profound, capable of sudden and complete enlightenment, thoroughly investigating the origin of sentient beings, and completely understanding the profound wisdom of all Buddhas. Within the fundamental Dharma wheel (Dharmacakra, the wheel of Dharma), it is at the very core, born into the lineage of the golden wheel, like a direct descendant. It is the most wondrous of the wondrous, the most profound of the profound, and resides within the hearts of ordinary beings, requiring only a small effort for rapid realization. How can one deceive oneself and not accept it? Now, hearing, understanding, and being able to rejoice, one should especially congratulate oneself. Therefore, know that those who admire this Dharma, giving rise to faith and joy, have already become true children of the Tathagata as soon as the thought arises. At the very moment of dedicating the merit, they achieve unsurpassed Bodhi. A little learning is enough to be on par with superior sages, and a small act of giving yields great rewards. Shortening three great asamkhya kalpas (countless eons) into a single thought, perfecting myriad virtues in a small accomplishment. It is like a wealthy man obtaining a mani jewel, which cannot be exhausted even if given away for the entire future. It is like a small country obtaining the treasure of a Chakravartin (wheel-turning king), which is inexhaustible even if used throughout the entire Dharma realm.
妙德藥王。獻香華而侍立。釋迦多寶。同歡喜而證明。隨所至方。接足。而如逢善逝。說一偈處。起塔。而堪作寶坊。法利何窮。功德無盡。華嚴論云。修信解力者。常信自他凡聖。一體同如。無所依住。無我無我所。心境平等。無二相故。一切凡聖。本唯法界。無造作性。依真而住。住無所住。與一切諸佛眾生。同。一心智。住性真法界。所有分別。是一切諸佛本不動智。凡聖一真。共同此智。全信自心。是佛種智。及一切智。不於心外別有信佛之心。亦不于自心之內見自心。有佛相。故信如斯法。自力未充。以此是人。獲得人中。一切勝報。衣服飲食。隨念而至。又不唯正報。依報具足。乃至有情無情。悉皆歸順。以得法界根本。更有何事而不從乎。如華嚴經云。時大光王告言。善男子。我凈修菩薩大慈幢行。我滿足菩薩大慈幢行。乃至善男子。此妙光城。所住眾生。皆是菩薩。發大乘意。隨心所見不同。或見此城。其量狹小。或見此城。其量廣大。或見土沙以為其地。或見眾寶而以莊嚴。或見聚土以為垣墻。或見寶墻周匝圍繞。或見其地。多諸瓦石。高下不平。或見無量大摩尼寶。間錯莊嚴。平坦如掌。或見屋宅土木所成。或見殿堂。及諸樓閣。階墀窗闥。軒檻戶牖。如是一切。無非妙寶。善男子。若有眾生。
【現代漢語翻譯】 現代漢語譯本： 妙德藥王（菩薩名）。獻上香和花，恭敬地侍立著。釋迦牟尼佛和多寶佛（指多寶如來），一同歡喜地為之證明。無論到達何處，都以接足禮（佛教的一種敬禮方式）來表示，如同遇到了善逝（佛的稱號之一）。凡是宣說一個偈子的地方，就建造佛塔，可以作為珍貴的道場。佛法的利益是無窮無盡的，功德也是沒有窮盡的。《華嚴論》中說，修習信解力的人，常常相信自己和他人，凡夫和聖人，在本體上是相同的，沒有分別，沒有可以依賴或執著的地方。沒有『我』的執著，也沒有『我所』（屬於我的）的執著。心和境是平等的，沒有兩種不同的相。一切凡夫和聖人，本來都是法界（宇宙萬法的本體），沒有造作的性質，依靠真如而安住，安住在無所住的地方。與一切諸佛和眾生，同具一心之智慧，安住在自性真如的法界中。所有的分別念，是一切諸佛根本不動的智慧。凡夫和聖人在真如的本體上是相同的，共同具有這種智慧。完全相信自己的心，就是佛的種智（成佛的種子智慧）以及一切智（通達一切法的智慧）。不在心外另外尋找相信佛的心，也不在自己的心中看到自己的心有佛的形象。所以，相信這樣的法，如果自己的力量還不夠，那麼這個人就能獲得人世間一切殊勝的果報。衣服和飲食，隨著意念就能得到。而且不僅僅是正報（修行所得的果報），連依報（生活環境）也具足。乃至有情眾生和無情之物，都歸順於他。因為得到了法界的根本，還有什麼事情不能成就呢？ 如《華嚴經》中說：當時，大光王（菩薩名）告訴（善財）善男子說：『善男子，我清凈地修習菩薩的大慈幢行（菩薩以大慈為幢旗的修行）。我圓滿菩薩的大慈幢行。乃至善男子，這座妙光城（城市名）所居住的眾生，都是菩薩，發起了大乘（佛教的最高乘）的意願。隨著他們內心的想法不同，所見到的景象也不同。有的人看到這座城市，它的面積狹小；有的人看到這座城市，它的面積廣大。有的人看到用泥土沙石作為地面；有的人看到用各種珍寶來裝飾。有的人看到用泥土堆積成圍墻；有的人看到用寶墻周匝圍繞。有的人看到地面上有很多瓦片和石頭，高低不平；有的人看到無量的大摩尼寶（珍寶名），交錯裝飾，平坦如手掌。有的人看到房屋住宅是用土木建造的；有的人看到殿堂以及各種樓閣，臺階欄桿，窗戶門檻，軒敞的欄桿和窗戶，像這樣的一切，沒有不是用珍妙的寶物所造的。』善男子，如果有眾生，
【English Translation】 English version: Miao De Yao Wang (Bodhisattva's name), offering incense and flowers, stood respectfully in attendance. Shakyamuni Buddha and Prabhutaratna Buddha (referring to Many Treasures Tathagata), together rejoiced and testified to it. Wherever he went, he would show respect by kissing the feet (a form of Buddhist salutation), as if encountering a Sugata (one of the titles of the Buddha). Wherever a verse was spoken, a stupa would be built, worthy of being a precious sanctuary. The benefits of the Dharma are inexhaustible, and the merits are endless. The Avatamsaka Sutra commentary says that those who cultivate the power of faith and understanding constantly believe that themselves and others, ordinary beings and sages, are one and the same in essence, without any distinctions, without anything to rely on or be attached to. There is no attachment to 'self,' nor to 'what belongs to me.' The mind and the environment are equal, without two different aspects. All ordinary beings and sages are originally the Dharmadhatu (the essence of all phenomena), without any artificial nature, abiding in Suchness, abiding in the place of no-abiding. They share the same wisdom of one mind with all Buddhas and sentient beings, abiding in the Dharmadhatu of true nature. All discriminations are the fundamental, unmoving wisdom of all Buddhas. Ordinary beings and sages are one in true essence, sharing this wisdom together. Fully believing in one's own mind is the Buddha's seed wisdom (the seed of wisdom for becoming a Buddha) and all-knowing wisdom (wisdom that penetrates all dharmas). Not seeking a believing mind outside of one's own mind, nor seeing the image of a Buddha within one's own mind. Therefore, believing in such a Dharma, if one's own strength is not yet sufficient, then this person can obtain all the supreme rewards in the human realm. Clothing and food will come as soon as they are thought of. Moreover, not only the direct reward (the result of cultivation) is complete, but also the circumstantial reward (the living environment) is complete. Even sentient beings and inanimate objects all submit to him. Because he has obtained the root of the Dharmadhatu, what else cannot be accomplished? As the Avatamsaka Sutra says: At that time, Great Light King (Bodhisattva's name) told (Sudhana) the virtuous youth: 'Virtuous youth, I purely cultivate the Bodhisattva's great banner of compassion practice (the Bodhisattva's practice of taking great compassion as the banner). I fulfill the Bodhisattva's great banner of compassion practice. Even, virtuous youth, the beings living in this Wonderful Light City (city name) are all Bodhisattvas, having aroused the intention of the Mahayana (the highest vehicle of Buddhism). According to their different thoughts, what they see is also different. Some see this city as small in size; some see this city as vast in size. Some see the ground as made of earth and sand; some see it adorned with various treasures. Some see the walls as made of piled earth; some see precious walls surrounding it on all sides. Some see the ground with many tiles and stones, uneven and rough; some see countless great Mani jewels (jewel name), interspersed and adorned, as flat as the palm of a hand. Some see houses and dwellings made of earth and wood; some see halls and various pavilions, steps and railings, windows and doors, open verandas and windows, all of which are made of wonderful treasures.' Virtuous youth, if there are sentient beings,
其心清凈。曾種善根。供養諸佛。發心趣向一切智道。以一切智為究竟處。及我昔時修菩薩行。曾所攝受。則見此城。眾寶嚴凈。余皆見穢。善男子。此國土中一切眾生。五濁世時。樂作諸惡。我心哀愍。而欲救護。入于菩薩大慈為首。隨順。世間三昧之門。入此三昧時。彼諸眾生。所有怖畏心。惱害心。怨敵心。諍論心。如是諸心。悉自消滅。何以故。入于菩薩大慈為首順世三昧。法如是故。善男子。且待須臾。自當現見。時大光王。即入此定。其城內外。六種震動。諸寶地寶墻。寶堂寶殿。臺觀樓閣。階砌戶牖。如是一切。咸出妙音。悉向于王。曲恭敬禮。妙光城內。所有居人。靡不同時。歡喜踴躍。俱向王所。舉身投地。村營城邑。一切人眾。咸來見王。歡喜敬禮。近王所住。鳥獸之屬。互相瞻視。起慈悲心。咸向王前。恭敬禮拜。一切山原。及諸草樹。莫不迴轉。向王敬禮。陂池泉井。及以河海。悉皆騰溢。流注王前。釋摩訶衍論云。自所作之功德。迴向三處。一者真如。二者一心法。三者本覺佛性。是名為三。以何義故迴向三處。謂為欲自所作功德令平等故。迴向真如。或為欲自所作功德令廣大故。迴向一心。或為欲自所作功德令明瞭故。迴向本覺。應如是知。應如是觀。如是迴向。有何利益。謂眾多故。
【現代漢語翻譯】 現代漢語譯本 其心清凈，曾經種下善根，供養過諸佛，發心趣向于證得一切智慧的道路，以一切智慧作為最終的歸宿。因為我過去修菩薩行時，曾經攝受過他們，所以能見到此城以各種珍寶莊嚴清凈，而其他人看到的都是污穢。善男子，這個國土中的一切眾生，在五濁惡世之時，喜歡造作各種惡業，我心懷哀憫，想要救護他們，進入以菩薩大慈為首，隨順世間的三昧之門。進入此三昧時，那些眾生所有的怖畏心、惱害心、怨敵心、爭論心，這些心都自然消滅。為什麼呢？因為進入以菩薩大慈為首的順世三昧，其法就是這樣。善男子，請稍等片刻，自然會親眼見到。 這時，大光王就進入了這個禪定。城內外發生六種震動，各種珍寶構成的地面、珍寶構成的墻壁、珍寶構成的殿堂、珍寶構成的臺觀樓閣、階梯門窗，所有這些都發出美妙的聲音，都向著國王彎腰敬禮。妙光城內所有的居民，無不同時歡喜踴躍，一起向國王所在的地方，舉身投地。村莊營地城邑，所有的人眾，都來見國王，歡喜敬禮。靠近國王居住的地方，鳥獸之類，互相看著對方，生起慈悲之心，都向國王面前，恭敬禮拜。一切山原，以及各種草木，沒有不迴轉過來，向國王敬禮的。水池泉井，以及河流大海，全都騰涌溢出，流注到國王面前。 《釋摩訶衍論》說，自己所作的功德，迴向三個地方：一是真如（萬法本性的真實如是），二是「一心法」（眾生本具的清凈心性），三是本覺佛性（眾生本自具有的覺悟佛性）。這稱為三處。因為什麼緣故要回向這三處呢？因為想要使自己所作的功德平等，所以迴向真如；或者想要使自己所作的功德廣大，所以迴向一心；或者想要使自己所作的功德明瞭，所以迴向本覺。應當這樣理解，應當這樣觀察，這樣迴向。這樣迴向有什麼利益呢？就是功德眾多。
【English Translation】 English version His mind is pure. He has planted good roots. He has made offerings to all Buddhas. He has resolved to pursue the path of all-knowing wisdom (Sarvajna-marga), taking all-knowing wisdom (Sarvajna) as the ultimate destination. Because of what I embraced in my past practice of the Bodhisattva path, I see this city adorned and purified with various treasures, while others see only defilement. Good man, all beings in this land, during the age of the five turbidities (Panca-kasaya), delight in committing various evils. My heart is filled with compassion, and I desire to rescue and protect them, entering the gate of Samadhi (Samadhi) that is headed by the great compassion of the Bodhisattva, in accordance with the world. When entering this Samadhi, all the fear, malice, animosity, and contention in the minds of those beings will naturally disappear. Why? Because entering the Samadhi that is headed by the great compassion of the Bodhisattva and in accordance with the world, the Dharma (Dharma) is such. Good man, wait a moment, and you will see for yourself. At that time, King Great Light (Maha-prabha-raja) entered this Samadhi. The city, both inside and outside, shook in six ways. The ground made of treasures, the walls made of treasures, the halls made of treasures, the palaces made of treasures, the terraces, pavilions, towers, stairways, doors, and windows, all of these emitted wonderful sounds, bowing respectfully towards the king. All the residents within Wonderful Light City (Subha-prabha-nagara) rejoiced and leaped for joy at the same time, all prostrating themselves towards the king's location. Villages, camps, and cities, all the people came to see the king, rejoicing and paying their respects. The birds and beasts near the king's residence looked at each other, giving rise to compassion, and all respectfully bowed before the king. All the mountains and plains, and all the grasses and trees, without exception, turned around to pay their respects to the king. Ponds, springs, and wells, as well as rivers and seas, all surged and overflowed, flowing before the king. The Shimoheyan Lun (釋摩訶衍論) says that one's own merits should be dedicated to three places: first, Suchness (Tathata); second, the 'One Mind Dharma'; and third, the inherently enlightened Buddha-nature (Buddha-dhatu). These are called the three places. Why dedicate to these three places? It is because one wishes to make one's own merits equal, so one dedicates to Suchness; or one wishes to make one's own merits vast, so one dedicates to the One Mind; or one wishes to make one's own merits clear, so one dedicates to the inherently enlightened nature. One should understand and contemplate in this way. What are the benefits of such dedication? It is that the merits are numerous.
此義云何。譬如用一微塵置大地中。所置微塵與彼大地。等無差別。迴向法門。亦如是故。又譬如用一注水置大海中。所置注水與彼大海。等無差別。迴向法門。亦如是故。又譬如破一小有。即便與大虛空。等無差別。迴向法門。亦如是故。已說展舒功德令廣門。次說施於眾生普利門。言普利一切眾生界者。即是施於眾生普利門。謂舉廣大圓滿功德。周遍利益眾生界故。頌云。歡喜大士志心勸。無量佛子眾海中。我已超毛頭三角。過於生華之四根。第一無數粗滿訖。第二僧祇始入無。如宜汝等諸佛子。以於左右之兩手。捧于本識之明鏡。臨七識散慮之面。見六塵境界之垢。洗法執人我之咎。汝等佛子若如是。法身應化之三身。如舒伊字圓現前。常樂我凈之四德。如入達池具出生。我從四王自在處。下入大海龍宮殿。隨分窺諸契經海。總有一百洛叉數。如是諸經真實法。無量無邊差別義。摩訶衍論立義中。該攝安立具足說。有善男子善女人。若自手捧斯經卷。名捧百洛叉經者。若口自誦經本分。名誦百洛叉經者。此人所得之功德。十方世界微塵數。諸佛及大菩薩眾。各出微塵數舌相。如是微塵劫數中。不息稱說不能盡。何況觀察其義理。思惟文下之所詮。是以若人於此宗鏡之中。或介爾起心。或瞥然舉意。或偶得手觸。
【現代漢語翻譯】 現代漢語譯本 這是什麼意思呢？譬如，用一粒微塵放在大地之中，這粒微塵與大地，在本質上沒有差別。迴向法門（將功德迴向給眾生的修行方法），也是如此。又譬如，用一滴水注入大海之中，這滴水與大海，在本質上沒有差別。迴向法門，也是如此。又譬如，打破一個微小的有形之物，它就與廣大的虛空，在本質上沒有差別。迴向法門，也是如此。上面已經講了擴充套件功德，令其廣大的法門，接下來講施予眾生，普遍利益眾生的法門。所說的『普遍利益一切眾生界』，就是施予眾生，普遍利益眾生的法門。意思是說，將廣大圓滿的功德，周遍地利益眾生界。頌詞說：『歡喜的大士（菩薩的尊稱）真心勸告，無量佛子（佛的弟子）的大眾之中，我已經超越了毛頭三角（比喻極微細的差別），勝過了生華之四根（比喻煩惱的根源）。第一無數粗滿結束，第二僧祇（極長的時間單位）剛剛進入無。希望你們這些佛子，用你們左右的雙手，捧起本識（根本意識）的明鏡，面對七識（末那識）散亂思慮的面容，看到六塵（色、聲、香、味、觸、法）境界的污垢，洗去法執（對佛法的執著）和人我（對自我和他人的執著）的過錯。你們這些佛子如果這樣做，法身（佛的真身）、應化身（佛爲了度化眾生而顯現的化身）、報身（佛經過修行獲得的莊嚴身）這三身，就像舒展開的伊字（比喻圓滿），圓滿地顯現在眼前。常、樂、我、凈這四德（涅槃的四種功德），就像進入達池（比喻清凈的境界），具足出生。我從四王（四大天王）自在之處，下入大海龍宮殿，隨緣窺探各種契經海（比喻佛經的深廣）。總共有一百洛叉（古代印度數字單位，相當於十萬）的數量。像這些經典所說的真實法，無量無邊，意義差別很大。摩訶衍論（大乘論）在立義之中，包含攝取，安立具足地說。如果有善男子、善女人，如果用自己的手捧起這部經卷，就名為捧百洛叉經的人；如果用口親自誦讀經本的一部分，就名為誦百洛叉經的人。這個人所得到的功德，如同十方世界微塵的數量。諸佛以及大菩薩眾，各自伸出微塵數量的舌頭，像這樣經過微塵劫數的時間，不停地稱讚述說也不能窮盡。何況是觀察其中的義理，思惟文字之下的含義。因此，如果有人對於這部宗鏡之中，或者稍微生起信心，或者偶爾產生念頭，或者偶然用手觸控到它。』
【English Translation】 English version What is the meaning of this? For example, if one places a single mote of dust within the great earth, that mote of dust and the great earth are essentially without difference. The Dharma gate of dedication (the practice of dedicating merit to all beings) is also like this. Or, for example, if one pours a drop of water into the great ocean, that drop of water and the great ocean are essentially without difference. The Dharma gate of dedication is also like this. Or, for example, if one breaks a small entity, it becomes essentially without difference from the vast emptiness. The Dharma gate of dedication is also like this. Having spoken of expanding merit to make the gate vast, next I will speak of bestowing upon sentient beings, the gate of universal benefit. What is meant by 'universally benefiting all realms of sentient beings' is precisely the gate of bestowing upon sentient beings, the gate of universal benefit. It means to use vast and perfect merit to universally benefit the realms of sentient beings. The verse says: 'Joyful great beings (a respectful term for Bodhisattvas) sincerely exhort, within the multitude of countless Buddha-sons (disciples of the Buddha), I have transcended the triangular tip of a hair (an analogy for extremely subtle differences), surpassing the four roots of arising flowers (an analogy for the roots of afflictions). The first countless coarse completion ends, the second asamkhya (an extremely long unit of time) just enters non-being. As is fitting, you Buddha-sons, with your left and right hands, hold up the bright mirror of the fundamental consciousness (alaya-vijnana), facing the scattered thoughts of the seventh consciousness (manas-vijnana), see the defilements of the six sense objects (form, sound, smell, taste, touch, and dharma), wash away the faults of attachment to the Dharma and the self. If you Buddha-sons do thus, the three bodies of Dharma-kaya (the body of truth), Nirmana-kaya (the body of manifestation), and Sambhogakaya (the body of enjoyment), like the stretched 'I' character (an analogy for perfection), will perfectly appear before you. The four virtues of permanence, bliss, self, and purity, like entering the Dattha lake (an analogy for a pure realm), will be fully born. I, from the free abode of the Four Kings (the Four Heavenly Kings), descended into the dragon palace in the great ocean, casually glimpsing the seas of sutras (an analogy for the depth and breadth of the Buddhist scriptures). In total, there are one hundred lakshas (an ancient Indian unit of number, equivalent to one hundred thousand). Like these true Dharmas spoken of in the scriptures, they are immeasurable and boundless, with vastly different meanings. Within the establishment of meaning in the Mahayana treatises (treatises of the Great Vehicle), they are comprehensively included, established, and fully spoken of. If there are good men and good women, if they hold this scripture in their own hands, they are called those who hold one hundred lakshas of scriptures; if they personally recite a portion of the scripture with their mouths, they are called those who recite one hundred lakshas of scriptures. The merit obtained by this person is like the number of dust motes in the ten directions of the world. All the Buddhas and great Bodhisattvas, each extend tongues equal to the number of dust motes, and even after kalpas (eons) equal to the number of dust motes, ceaselessly praising and speaking, they cannot exhaust it. How much more so if one observes its meaning and contemplates what is explained beneath the words. Therefore, if a person, within this Zong Jing (Mirror of the Source), even slightly generates faith, or occasionally has a thought, or accidentally touches it with their hand.'
或暫以目觀。皆成入道之緣。盡結一乘之種。以是祖佛正訣。經論本宗。高布涅槃之天。深窮般若之海。又此中。文包義富。宗贍理圓。搜之而句句盡徹根原。編之而一一遍含旨趣。何況信解悟入。正念修行。書寫受持。開演傳佈。格量功果。唯佛乃知。非算數之可量。豈讚揚之所及。
問。唯心之體。前已略明。唯識之相。如何指示。性相雙辯。方顯正宗。理事俱通。始祛邪執。
答。欲顯正宗。先除邪執者。故須因事明理。會妄歸真。真是依妄之真。因情說會。事是從理之事。破執言明。無執而理事俱虛。離情而真妄雙絕。翳消而空華自謝。念息而幻境俄沈。今依諸聖。于眾生界中。抱教迷宗。蓋非一二。撮其樞要。無先二空。以迷人空故。起我見之愚。受妄生死。以迷法空故。違現量之境。障凈菩提。所以我法俱空。唯從識變。今立第一心法。能變識有三。一第八異熟識變。二第七思量識變。三第六了別境識變。既唯識變。我法皆虛。因此二空。故契會玄。旨以我空故。煩惱障斷。以法空故。所知障消。煩惱障斷故。證真解脫。所知障斷故。獲大菩提。然後行滿因門。心冥果海。則境識俱寂。唯一真空。
問。從上宗乘。唯令絕學。單刀直入。教外別傳。何假智慧多聞。廣論性相。言繁理隱
【現代漢語翻譯】 現代漢語譯本：或者暫時用眼睛觀看，都能成為進入佛道的因緣，全部結下成佛的種子。這是祖師和佛的正統秘訣，經書理論的根本宗旨。它像高遠的天空一樣廣佈涅槃的教義，又像深邃的大海一樣徹底探究般若的智慧。而且，這裡面文字包含的意義豐富，宗旨周全，道理圓滿。仔細研究，每一句都徹底明白根源；編排起來，每一句都普遍包含宗旨和趣味。更何況是信受理解，覺悟證入，端正念頭修行，書寫受持，開示演說傳播，衡量功德果報，只有佛才能完全知道，不是算術可以衡量的，哪裡是讚揚可以達到的。
問：唯心（一切唯心造）的本體，前面已經稍微說明。唯識（一切唯識所變）的相狀，如何指示？性（本體）和相狀都辨明，才能顯出正統的宗旨；事（現象）和理（本質）都通達，才能去除邪惡的執著。
答：想要顯出正統的宗旨，先要去除邪惡的執著。所以必須通過事情來明白道理，匯合虛妄迴歸真實。真實是依靠虛妄而顯現的真實，因為情感而說匯合。事情是從道理而來的事情，爲了破除執著而說明。沒有執著，那麼事和理都虛幻；離開情感，那麼真和妄都斷絕。眼翳消失，那麼空中的花朵自然凋謝；念頭止息，那麼幻化的境界立刻沉沒。現在依據各位聖人，在眾生界中，抱持教義而迷惑宗旨的情況，大概不止一兩種。提取其中的關鍵，沒有比二空（我空和法空）更重要的了。因為迷惑於人空，所以生起我見的愚癡，承受虛妄的生死。因為迷惑於法空，所以違背現量（當下現前的境界）的境界，障礙清凈的菩提（覺悟）。所以我法都空，完全是從識的變化而來。現在建立第一心法，能變之識有三種：第一是第八異熟識（Alaya-vijñāna）變，第二是第七思量識（Manas-vijñāna）變，第三是第六了別境識（Vijñāna）變。既然一切唯識所變，那麼我和法都是虛幻的。因此通達二空，所以契合玄妙的宗旨。因為我空，所以煩惱障斷除；因為法空，所以所知障消除。煩惱障斷除，所以證得真實的解脫；所知障斷除，所以獲得大的菩提。然後修行圓滿因地的法門，心與果地的法海冥合，那麼境界和識都寂滅，只有唯一的真空。
問：從上古以來的宗門，只是讓人停止學習，單刀直入，教外別傳。為什麼需要憑藉智慧多聞，廣泛討論性相，言語繁瑣，道理隱晦？
【English Translation】 English version: Or even just a temporary glance can become a cause for entering the path to enlightenment, planting the seeds for achieving Buddhahood. This is the authentic secret of the Patriarchs and Buddhas, the fundamental principle of scriptures and treatises. It widely disseminates the teachings of Nirvana like the vast sky, and deeply explores the wisdom of Prajna like the profound ocean. Moreover, the text here is rich in meaning, the doctrine is comprehensive, and the reasoning is complete. Upon careful examination, each sentence thoroughly reveals the origin; when arranged, each sentence universally contains the purpose and interest. Furthermore, believing, understanding, awakening, entering, maintaining right mindfulness in practice, writing, receiving, upholding, expounding, propagating, and measuring the merit and consequences, only the Buddha fully knows. It cannot be measured by arithmetic, and how can praise reach it?
Question: The essence of 'Mind-Only' (Citta-mātra), has been briefly explained earlier. How can the characteristics of 'Consciousness-Only' (Vijñapti-mātra) be indicated? Only by distinguishing both essence and characteristics can the authentic doctrine be revealed; only by understanding both phenomena and principle can evil attachments be removed.
Answer: To reveal the authentic doctrine, one must first remove evil attachments. Therefore, it is necessary to understand the principle through events, and to converge illusion and return to truth. Truth relies on illusion to manifest; convergence is spoken of because of emotions. Events arise from the principle; clarification is spoken of to break attachments. Without attachments, both events and principle are illusory; away from emotions, both truth and illusion are extinguished. When the eye disease disappears, the flowers in the sky naturally wither; when thoughts cease, the illusory realm immediately sinks. Now, according to the sages, in the realm of sentient beings, holding onto teachings while being confused about the doctrine is not just one or two cases. Extracting the key points, nothing is more important than the two emptinesses (emptiness of self and emptiness of phenomena). Because of confusion about the emptiness of self, the ignorance of self-view arises, and one endures illusory birth and death. Because of confusion about the emptiness of phenomena, one violates the realm of direct perception, obstructing pure Bodhi (enlightenment). Therefore, both self and phenomena are empty, entirely transformed from consciousness. Now, establishing the first principle of mind, there are three consciousnesses that can transform: first, the eighth Alaya-vijñāna (storehouse consciousness) transforms; second, the seventh Manas-vijñāna (thinking consciousness) transforms; third, the sixth Vijñāna (discriminating consciousness) transforms. Since everything is transformed from consciousness, both self and phenomena are illusory. Therefore, by understanding the two emptinesses, one aligns with the profound doctrine. Because of the emptiness of self, afflictive obstructions are cut off; because of the emptiness of phenomena, cognitive obstructions are eliminated. With afflictive obstructions cut off, one attains true liberation; with cognitive obstructions eliminated, one obtains great Bodhi. Then, practice fulfills the causal path, and the mind merges with the ocean of the fruition path, so both realm and consciousness are extinguished, and there is only the unique true emptiness.
Question: From the ancient Zen school, it only teaches to stop learning, directly and sharply entering, a special transmission outside the teachings. Why is it necessary to rely on wisdom and extensive learning, widely discussing essence and characteristics, with verbose language and obscure reasoning?
。水動珠昏。
答。顯宗破執。權拂學路討論。達旨。融通。非離文字解脫。法華經云。若有利根。智慧明瞭。多聞強識。乃可為說。大凡參玄之士。須具二眼。一己眼明宗。二智眼辯惑。所以禪宗云。單明自己。不了目前。如此之人。只具一眼。理孤事寡。終不圓通。只翼單輪。豈能飛運。若執只要單刀直入。不用廣參者。則善財初見妙德發明之後。不合遍參法界。故知初後心等。理行同時。所以善財至彌勒佛果圓后。卻指再見初友文殊。如先德云。文殊之妙智。宛是初心。普賢之玄門曾無別體。是則理事冥齊於一旨。本末匪越于剎那。曷乃守一疑諸。頓迷法界。舍此取。彼宰割虛空。又若以智慧為非。則大智文殊。不應稱法王之子。若以多聞是過。則無聞比丘。不合作地獄之人。應須以智慧合其多聞。終不執詮而認指。以多聞而廣其智慧。免成孤陋而面牆。所以云。有智無行。國之師。有行無智。國之用。有智有行。國之寶。無智無行。國之賊。是以智應須學。行應須修。闕智則為道之仇。無行乃國之賊。當知名相關鎖。非智鑰而難開。情想句牽。匪慧刀而莫斷。應須責躬省已。策發進修。是以復圓通之人。豈墮絕言之見。發菩提之者。不生斷滅之心。若能直了自心。即是單刀直入。最為省要。以一解千從
【現代漢語翻譯】 現代漢語譯本：水流動時，珠子就顯得昏暗。
回答：顯宗旨在破除執著，方便地引導學人進行討論，以達到理解宗旨、融會貫通的目的。並非脫離文字就能獲得解脫。《法華經》說：『如果有人根器好，智慧明瞭，博聞強記，才可以為他說法。』大凡參禪的人，必須具備兩隻眼睛：一是自己能明辨宗旨的『己眼』，二是能辨別迷惑的『智眼』。所以禪宗說：『只明白自己，不瞭解眼前的事物。』這樣的人，只具備一隻眼睛，見識孤陋，終究不能圓融通達。就像只有一隻翅膀、一個輪子，怎麼能飛翔運轉呢？如果執著于只要單刀直入，不用廣泛參學，那麼善財童子初見妙德（Manjushri，文殊菩薩）開悟之後，就不應該遍參法界了。所以要知道，初發心和最終成就的心是相同的，理論和實踐是同時進行的。所以善財童子到達彌勒（Maitreya，未來佛）佛果圓滿之後，卻被指示再次去拜見最初的善知識文殊菩薩。正如先德所說：『文殊菩薩的妙智，宛如最初的發心；普賢（Samantabhadra，菩薩名）菩薩的玄妙法門，從來沒有別的本體。』這就是說，理和事完全一致，本和末都在一剎那之間。為什麼還要固守一端而懷疑其他，一下子就迷失了整個法界呢？捨棄這個而選取那個，就像宰割虛空一樣。又如果認為智慧是不好的，那麼大智文殊菩薩，就不應該被稱為法王之子。如果認為多聞是過錯，那麼無聞比丘，就不應該墮入地獄。應該用智慧來結合多聞，始終不執著于言語文字而錯認為實相，用多聞來擴充套件智慧，避免成為孤陋寡聞、面壁而坐的人。所以說：『有智慧而沒有行動，是國家的老師；有行動而沒有智慧，是國家的力量；有智慧又有行動，是國家的寶貝；沒有智慧又沒有行動，是國家的禍害。』因此，智慧應該學習，行動應該修行。缺乏智慧，就會成為道的仇敵；沒有行動，就是國家的禍害。應當明白，名相就像鎖鏈一樣，沒有智慧的鑰匙就難以打開；情慾和妄想就像繩索一樣牽絆著你，沒有智慧的刀就無法斬斷。應該反省自身，努力進修。因此，恢復圓融通達的人，怎麼會墮入斷絕言語的見解呢？發起菩提心的人，不會產生斷滅的想法。如果能夠直接明瞭自心，就是單刀直入，最為簡要，以一理解千萬。
【English Translation】 English version: When the water moves, the pearl appears dim.
Answer: The Exoteric School aims to break through attachments, conveniently guiding students to engage in discussions, in order to achieve understanding of the principles and comprehensive integration. Liberation is not achieved by separating from words and texts. The Lotus Sutra says: 'If there are those with sharp roots, clear wisdom, extensive learning, and strong memory, then the Dharma can be preached to them.' Generally, those who engage in Chan practice must possess two eyes: one is the 'self-eye' that clearly discerns the principles, and the other is the 'wisdom-eye' that distinguishes delusions. Therefore, the Chan School says: 'Only understanding oneself, without understanding what is before one's eyes.' Such a person only possesses one eye, with limited knowledge, and ultimately cannot achieve complete understanding. It's like having only one wing and one wheel, how can one fly and operate? If one insists on only directly entering and not extensively studying, then Sudhana (善財童子, Shancai Tongzi) should not have visited the entire Dharma realm after his initial enlightenment upon seeing Manjushri (妙德, Miaode). Therefore, one should know that the initial aspiration and the final accomplishment are the same, and theory and practice occur simultaneously. Therefore, after Sudhana reached the complete fruition of Maitreya (彌勒, Mile), he was instructed to visit his initial good friend Manjushri again. As the former sage said: 'The wonderful wisdom of Manjushri is like the initial aspiration; the profound Dharma gate of Samantabhadra (普賢, Puxian) has never had a separate essence.' This means that principle and phenomena are completely unified, and the beginning and the end are within a single moment. Why hold onto one aspect and doubt others, instantly becoming lost in the entire Dharma realm? Abandoning this and choosing that is like dissecting emptiness. Furthermore, if wisdom is considered bad, then the wise Manjushri should not be called the son of the Dharma King. If extensive learning is considered a fault, then the unlearned Bhikshu should not fall into hell. One should combine extensive learning with wisdom, never clinging to words and mistaking them for reality, and expand wisdom with extensive learning, avoiding becoming ignorant and facing a wall. Therefore, it is said: 'Having wisdom without action is a teacher of the country; having action without wisdom is the strength of the country; having both wisdom and action is the treasure of the country; having neither wisdom nor action is the thief of the country.' Therefore, wisdom should be learned, and action should be cultivated. Lacking wisdom makes one an enemy of the Way; lacking action makes one a thief of the country. One should understand that names and forms are like chains, difficult to open without the key of wisdom; emotions and thoughts are like ropes that bind you, impossible to cut without the sword of wisdom. One should reflect on oneself and strive for progress. Therefore, how can those who restore complete understanding fall into the view of cutting off words? Those who arouse Bodhicitta will not generate thoughts of annihilation. If one can directly understand one's own mind, that is directly entering, which is the most concise, understanding thousands from one.
。攝法無餘故。亦是教外別傳。離此別無奇特。又此宗鏡大意。以妙悟見諦為期。不取依通齊文作解。法既真實。行須契同。唯在心知。不俟言說。為未了者。亦不絕言。究竟相應。終須親省。此是十方諸佛同證同說。古今不易。一際法門。如經云。我不見有一佛國土。其中如來不說此法。是以佛佛道同。心心理合。故知離宗鏡外。無法可說。以凡有言教。俱不出平等性故。終無有二。所以經云。如大師子。殺香象時。皆盡其力。殺兔亦爾。不生輕想。諸佛如來。亦復如是。為諸菩薩。及一闡提。演說法時。功用無二。仰唯聖旨。鑑誡昭然。豈可於平等至教之中起差別解耶。於一真眾生界中生勝劣見耶。若入宗鏡之中。自免斯咎。今所錄者。一一皆是古佛聖教。于無量億劫。舍無數身命。普為一切眾生。求此難得阿耨多羅三藐三菩提法。付囑諸大菩薩。為末代求無上菩提之人。千途異說。共顯一心。云何負恩。不生信受。如智度論云。諸摩訶衍經。皆名為法。此中求法者。書寫讀誦。正憶念。如是等。治眾生心病故。集諸法藥。不惜身命。如釋迦文佛。本為菩薩時。名曰樂法。時世無佛。不聞善語。四方求法。精勤不懈。了不能得。爾時魔變作婆羅門。而語之言。我有佛所說一偈。汝能以皮為紙。以骨為筆。以血為墨
。書寫此偈。當以與汝。樂法即時自念。我世世喪身無數。不得是利。即自剝皮。曝之令干。欲書其偈。魔便滅身。是時佛知其志心。即從下方踴出。為說深法。即得無生法忍。又如薩陀波侖。苦行求法。如釋迦文菩薩。五百釘釘身。為求法故。又如金堅王。割身。五百處為燈炷。投巖入火。如是等種種難行苦行。為眾生求法。故知善知識者。難得遭逢。譬如梵天投一芥子。安地獄針鋒之上猶易。值明師道友得聞正法甚難。如西天九十六種外道。皆求出離。因遇邪師。反沉生死。是以涅槃經云。具四因緣。能證涅槃之道。一者親近善友。二者聽聞正法。三者如理思惟。四者如說修行。若不遇善友。不得聞王法。何者。因聞正法。則能思惟信入。正念修行。有如是法利。應須殷重。生難遭想。摧我慢心。乃至遇經卷得聞。或因人舉示。如有悟入之處。皆是我師。況此宗鏡。唯錄要文。可謂端拱坐參。不出門而知天下。易辦成現。弗動足而到龍宮。是以華嚴經云。善男子。善知識者。如慈母。出生佛種故。如慈父。廣大利益故。如乳母。守護不令作惡故。如教師。示其菩薩所學故。如善導。能示波羅蜜道故。如良醫。能治煩惱諸病故。如雪山。增長一切智藥故。如勇將。殄除一切怖畏故。如濟客。令出生死瀑流故。如船師
。令到智慧寶洲故。善男子。常當如是正念思惟諸善知識。複次善男子。汝承事一切善知識。應發如大地心。荷負重任無疲倦故。應發如金剛心。志願堅固不可壞故。應發如鐵圍山心。一切諸苦無能動故。應發如給侍心。所有教令皆隨順故。應發如弟子心。所有訓誨無違逆故。應發如僮僕心。不厭一切諸作務故。應發如養母心。受諸勤苦不告勞故。應發如傭作心。隨所受教無違逆故。應發如除糞人心。離憍慢故。應發如已熟稼心。能低下故。應發如良馬心。離惡性故。應發如大車心。能運重故。應發如調順象心。恒伏從故。應發如須彌山心。不傾動故。應發如良犬心。不害主故。應發如栴陀羅心。離憍慢故。應發如牸牛心。無威怒故。應發如舟船心。往來不倦故。應發如橋樑心。濟渡忘疲故。應發如孝子心。承順顏色故。應發如王子心。遵行教命故。是以因人聞法。因法悟道。因道修行。因行成佛。豈可憍慢而不順旨乎。故世尊言。我今得成佛。最初皆因遇善友因緣。且如外道須跋陀。最後若不遇釋迦。何由舍邪歸正。故大涅槃經云。佛言。須跋陀。仁者。若受苦行便得道者。一切畜生悉應得道。是故先當調伏其心。不調伏身。以是因緣。我經中說。斫伐此林。莫斫伐樹。何以故。從林生怖。不從樹生。欲調伏身。先
【現代漢語翻譯】 現代漢語譯本： 爲了到達智慧的寶洲。善男子，應當經常這樣正確地憶念和思維各位善知識。此外，善男子，你承事一切善知識，應當發起如大地一般的心，荷負重任而沒有疲倦。應當發起如金剛一般的心，志願堅定不可摧毀。應當發起如鐵圍山一般的心，一切諸苦都不能動搖。應當發起如給侍一般的心，所有教令都隨順。應當發起如弟子一般的心，所有訓誨都沒有違逆。應當發起如僮僕一般的心，不厭倦一切諸作務。應當發起如養母一般的心，承受各種勤苦而不說勞累。應當發起如傭工一般的心，隨所接受的教導沒有違逆。應當發起如清除糞便的人一般的心，遠離驕慢。應當發起如已成熟的莊稼一般的心，能夠低下。應當發起如良馬一般的心，遠離惡性。應當發起如大車一般的心，能夠運載重物。應當發起如調順的像一般的心，恒常馴服順從。應當發起如須彌山（Sumeru，佛教宇宙觀中的山）一般的心，不傾斜動搖。應當發起如良犬一般的心，不傷害主人。應當發起如旃陀羅（Chandala，印度種姓制度中的賤民）一般的心，遠離驕慢。應當發起如母牛一般的心，沒有威嚴憤怒。應當發起如舟船一般的心，往來不倦。應當發起如橋樑一般的心，濟渡他人忘記疲勞。應當發起如孝子一般的心，承順父母的臉色。應當發起如王子一般的心，遵行教命。因此，因人聽聞佛法，因佛法而悟道，因悟道而修行，因修行而成佛。怎麼可以驕慢而不順從旨意呢？所以世尊說，『我今能夠成佛，最初都是因為遇到善友的因緣。』且如外道須跋陀（Subhadra），最後若不遇到釋迦（Shakya，釋迦牟尼佛），怎麼能夠捨棄邪道歸於正道呢？所以《大涅槃經》云，佛言：『須跋陀，仁者，如果接受苦行便能得道，那麼一切畜生都應該得道。因此，首先應當調伏其心，而不是調伏其身。』因為這個因緣，我在經中說：『砍伐此林，莫砍伐樹。』為什麼呢？從林產生恐怖，而不是從樹產生。想要調伏身，首先
【English Translation】 English version: In order to reach the treasure island of wisdom. Good man, you should always correctly remember and contemplate all virtuous friends. Furthermore, good man, in serving all virtuous friends, you should develop a mind like the earth, bearing heavy burdens without weariness. You should develop a mind like diamond, with firm and unbreakable vows. You should develop a mind like the Iron Mountain Range, unshakable by all sufferings. You should develop a mind like a servant, obedient to all instructions. You should develop a mind like a disciple, without opposition to any teachings. You should develop a mind like a slave, never tiring of any tasks. You should develop a mind like a nurturing mother, enduring all hardships without complaint. You should develop a mind like a hired worker, without resistance to any instructions received. You should develop a mind like a person who removes filth, free from arrogance. You should develop a mind like ripened grain, able to bow low. You should develop a mind like a good horse, free from evil nature. You should develop a mind like a large cart, able to carry heavy loads. You should develop a mind like a well-trained elephant, constantly submissive and obedient. You should develop a mind like Mount Sumeru (Sumeru, the mountain in Buddhist cosmology), unshakeable. You should develop a mind like a good dog, not harming its master. You should develop a mind like a Chandala (Chandala, an untouchable in the Indian caste system), free from arrogance. You should develop a mind like a cow, without anger or wrath. You should develop a mind like a boat, tireless in coming and going. You should develop a mind like a bridge, forgetting fatigue in helping others cross over. You should develop a mind like a filial son, attentive to his parents' expressions. You should develop a mind like a prince, obeying instructions. Therefore, one hears the Dharma (Dharma, Buddhist teachings) through people, realizes the Way through the Dharma, cultivates through the Way, and becomes a Buddha through cultivation. How can one be arrogant and disobedient? Therefore, the World Honored One said, 'My attainment of Buddhahood was initially due to the conditions of encountering virtuous friends.' For example, if the non-Buddhist Subhadra (Subhadra) had not encountered Shakya (Shakya, Shakyamuni Buddha) in the end, how could he have abandoned the heretical path and returned to the correct one? Therefore, the Nirvana Sutra says, the Buddha said: 'Subhadra, if one could attain the Way through ascetic practices, then all animals should attain the Way. Therefore, one should first tame the mind, not the body.' Because of this reason, I said in the sutra: 'Cut down this forest, but do not cut down the trees.' Why? Because fear arises from the forest, not from the trees. If you want to tame the body, first
當調心。心喻于林。身喻于樹。須跋陀言。世尊。我已先調伏心。佛言。善男子。汝今云何能先調心。須跋陀言。世尊。我先思惟。欲是無常。無樂無凈。觀色即是常樂清凈。作是觀已。欲界結斷。獲得色處。是故名為先調伏心。複次觀色。色是無常。如癰如瘡。如毒如箭。見無色常。清凈寂靜。如是觀已。色界結盡。得無色處。是故名為先調伏心。次復觀想。即是無常。癰瘡毒箭。如是觀已。獲得非想。非非想處。是非想非非想。即一切智。寂靜清凈。無有墜墮常恒不變。是故我能調伏其心。佛言。善男子。汝云何能調伏心也。汝今所得非想非非想定。猶名為想。涅槃無想。汝云何言。獲得涅槃。善男子。汝已先能訶責粗想。今者云何愛著細想。不知訶責。如是非想。非非想處。故名為想。如癰如瘡。如毒如箭。善男子。汝師郁頭藍弗。利根聰明。尚不能斷。如是非想非非想處。受于惡身。況其餘者。世尊。云何能斷一切諸有。佛言。善男子。若觀實想。是人能斷一切諸有。須跋陀言。世尊。云何名為實想。善男子。無想之想。名為實想。世尊。云何名為無想之想。善男子。一切法無自相他相。及自他相。無無因相。無作相。無受相。無作者相。無受者相。無法非法相。無男女相。無士夫相。無微塵相。無時節相。
【現代漢語翻譯】 現代漢語譯本 應當調伏自心。心可以比作森林，身體可以比作樹木。須跋陀（Subhadra，人名）說：『世尊（Bhagavan，佛的尊稱），我已經先調伏了我的心。』佛說：『善男子，你現在怎麼說你已經先調伏了心呢？』須跋陀說：『世尊，我先思惟，慾望是無常的，沒有快樂，沒有清凈。觀察色（rūpa，物質）就是常、樂、清凈。這樣觀察之後，欲界（Kāmadhātu，眾生輪迴的最低一層）的束縛就斷了，獲得了色界（Rūpadhātu，高於欲界的境界）。所以稱為先調伏了心。』 『再次觀察（原文有脫漏，此處指色界之樂），是無常的，像癰、像瘡、像毒、像箭。見到無色界（Arūpadhātu，高於色界的境界）是常、清凈、寂靜。這樣觀察之後，**（原文有脫漏，此處指色界之結）結盡，得到無色界。所以稱為先調伏了心。』再次觀想，（無色界）就是無常，癰瘡毒箭。這樣觀察之後，獲得非想非非想處（Naivasaṃjñānāsaṃjñāyatana，無色界的最高禪定境界）。這非想非非想處，就是一切智（sarvajña，佛的智慧），寂靜清凈，沒有墜落，常恒不變。所以我能調伏我的心。 佛說：『善男子，你怎麼能調伏你的心呢？你現在得到的非想非非想定，仍然名為想（saṃjñā，認知）。涅槃（nirvāṇa，解脫）是無想的。你怎麼說獲得了涅槃呢？善男子，你已經能夠呵斥粗糙的念頭，現在為什麼又貪戀細微的念頭，不知道呵斥呢？像這非想非非想處，故名為想，如癰如瘡，如毒如箭。』 『善男子，你的老師郁頭藍弗（Udraka Rāmaputra，一位著名的苦行者），利根聰明，尚且不能斷除這非想非非想處，受于惡身（指輪迴），何況其餘的人呢？』世尊，怎樣才能斷除一切諸有（bhava，存在）？佛說：『善男子，如果觀察真實之想，這人就能斷除一切諸有。』須跋陀說：『世尊，怎樣名為真實之想？』善男子，無想之想，名為真實之想。世尊，怎樣名為無想之想？善男子，一切法（dharma，事物）無自相（svalakṣaṇa，自身獨有的特性），他相（paralakṣaṇa，與其它事物的區別），以及自他相。無無因相（ahetulakṣaṇa，無原因的特性），無作相（kāraka lakṣaṇa，能動的特性），無受相（vedaka lakṣaṇa，感受的特性），無作者相（kāraka lakṣaṇa，能動者的特性），無受者相（vedaka lakṣaṇa，感受者的特性），無法（dharma，事物）非法（adharma，非事物）相，無男女相，無士夫相（puruṣa lakṣaṇa，丈夫的特性），無微塵相（paramāṇu lakṣaṇa，微小粒子的特性），無時節相（samaya lakṣaṇa，時間的特性）。』
【English Translation】 English version You should train your mind. The mind is like a forest, and the body is like a tree. Subhadra (a proper noun) said, 'Bhagavan (the Blessed One, a title for the Buddha), I have already subdued my mind.' The Buddha said, 'Good man, how can you say that you have already subdued your mind?' Subhadra said, 'Bhagavan, I first contemplated that desire is impermanent, without joy, without purity. Observing form (rūpa, matter) is permanent, joyful, and pure. After contemplating in this way, the bonds of the desire realm (Kāmadhātu, the lowest realm of rebirth) are broken, and the realm of form (Rūpadhātu, the realm above the desire realm) is attained. Therefore, it is called subduing the mind first.' 'Again, contemplating * (the original text is missing something, here referring to the joy of the form realm), * is impermanent, like a boil, like a sore, like poison, like an arrow. Seeing the formless realm (Arūpadhātu, the realm above the form realm) as permanent, pure, and tranquil. After contemplating in this way, the ** (the original text is missing something, here referring to the bonds of the form realm) are exhausted, and the formless realm is attained. Therefore, it is called subduing the mind first.' Again, contemplating, (the formless realm) is impermanent, a boil, a sore, poison, an arrow. After contemplating in this way, the realm of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana, the highest meditative state in the formless realm) is attained. This realm of neither perception nor non-perception is all-knowing wisdom (sarvajña, the wisdom of the Buddha), tranquil and pure, without falling, constant and unchanging. Therefore, I am able to subdue my mind. The Buddha said, 'Good man, how can you subdue your mind? The state of neither perception nor non-perception that you have attained is still called perception (saṃjñā, cognition). Nirvana (nirvāṇa, liberation) is without perception. How can you say that you have attained Nirvana? Good man, you have already been able to rebuke coarse thoughts, why are you now attached to subtle thoughts, not knowing how to rebuke them? Like this realm of neither perception nor non-perception, it is therefore called perception, like a boil, like a sore, like poison, like an arrow.' 'Good man, your teacher Udraka Rāmaputra (a famous ascetic), with sharp faculties and intelligence, was still unable to cut off this realm of neither perception nor non-perception, and received an evil body (referring to rebirth), what about others?' 'Bhagavan, how can one cut off all existences (bhava, existence)?' The Buddha said, 'Good man, if one contemplates the real thought, that person can cut off all existences.' Subhadra said, 'Bhagavan, what is called real thought?' 'Good man, the thought of no-thought is called real thought.' 'Bhagavan, what is called the thought of no-thought?' 'Good man, all dharmas (dharma, phenomena) have no self-nature (svalakṣaṇa, own characteristic), other-nature (paralakṣaṇa, distinction from other things), and self-other-nature. No causeless-nature (ahetulakṣaṇa, without cause characteristic), no acting-nature (kāraka lakṣaṇa, acting characteristic), no experiencing-nature (vedaka lakṣaṇa, experiencing characteristic), no actor-nature (kāraka lakṣaṇa, actor characteristic), no experiencer-nature (vedaka lakṣaṇa, experiencer characteristic), no dharma (dharma, phenomena) non-dharma (adharma, non-phenomena) nature, no male-female nature, no puruṣa-nature (puruṣa lakṣaṇa, man characteristic), no particle-nature (paramāṇu lakṣaṇa, particle characteristic), no time-nature (samaya lakṣaṇa, time characteristic).'
無為自相。無為他相。無為自他相。無有相。無無相。無生相。無生者相。無因相。無因因相。無果相。無果果相。無晝夜相。無明暗相。無見相。無見者相。無聞相。無聞者相。無覺知相。無覺知者相。無菩提相。無得菩提者相。無業相。無業主相。無煩惱相。無煩惱主相。善男子。如是等相。隨所滅處。名真實想。善男子。一切諸法。皆是虛假。隨其滅處。是名為實想。是名法界。名畢竟智。名第一義諦。名第一義空。
宗鏡錄卷第四十一
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第四十二
慧日永明寺主智覺禪師延壽集
夫大乘圓頓。識智俱亡。云何卻述緣生。反論因果。
答。經云。深信大乘。不謗因果。又云。深入緣起。斷諸邪見。夫唯識之旨。不出因果。正因相者。由識變故。諸法得生。以識為因。正果相者。由種識故。生諸分別法體之果。及異熟等分位之果。所以上至諸佛。下及眾生。皆因果所收。何得撥無。墮諸邪網。只為一切外道。不達緣生。唯執自然。撥無因果。二乘眇目。但證偏空。滅智灰身。遠離因果。世間業系。無聞。凡夫。五慾火燒。執著因果。盡成狂解。不體圓常。皆背法界緣起之
【現代漢語翻譯】 現代漢語譯本 無為的自性（無為自身的體性）。無為的他性（無為相對於其他事物的體性）。無為的自他性（無為既是自身又是其他事物的體性）。沒有相（沒有表象）。沒有沒有相（沒有不存在的表象）。沒有生相（沒有產生的表象）。沒有生者相（沒有產生者的表象）。沒有因相（沒有原因的表象）。沒有因因相（沒有原因的原因的表象）。沒有果相（沒有結果的表象）。沒有果果相（沒有結果的結果的表象）。沒有晝夜相（沒有白天黑夜的表象）。沒有明暗相（沒有光明黑暗的表象）。沒有見相（沒有看見的表象）。沒有見者相（沒有看見者的表象）。沒有聞相（沒有聽見的表象）。沒有聞者相（沒有聽見者的表象）。沒有覺知相（沒有感覺知覺的表象）。沒有覺知者相（沒有感覺知覺者的表象）。沒有菩提相（沒有覺悟的表象）。沒有得菩提者相（沒有獲得覺悟者的表象）。沒有業相（沒有行為的表象）。沒有業主相（沒有行為主體的表象）。沒有煩惱相（沒有煩惱的表象）。沒有煩惱主相（沒有煩惱主體的表象）。善男子，像這些表象，隨著它們滅除的地方，就叫做真實的想法。善男子，一切諸法，都是虛假的，隨著它們滅除的地方，就叫做真實的想法。這叫做法界（Dharmadhatu），叫做畢竟智（ultimate wisdom），叫做第一義諦（the ultimate truth），叫做第一義空（the ultimate emptiness）。
《宗鏡錄》卷第四十一
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第四十二
慧日永明寺主智覺禪師延壽集
大乘圓頓的教義，是識（consciousness）和智（wisdom）都消亡的境界。為什麼還要敘述緣生（dependent origination），反過來討論因果（cause and effect）呢？
回答：經書上說，『深信大乘，不謗因果』。又說，『深入緣起，斷諸邪見』。唯識（Yogacara）的宗旨，離不開因果。正因相（the aspect of the primary cause）是說，由於識的變現，諸法才能產生，以識作為原因。正果相（the aspect of the true result）是說，由於種子識（seed consciousness），產生各種分別法體的結果，以及異熟（vipaka）等分位的結果。所以上至諸佛（Buddhas），下至眾生（sentient beings），都包含在因果之中，怎麼可以否定因果，而墮入各種邪見的羅網呢？只因爲一切外道（non-Buddhist），不明白緣生，只執著于自然，否定因果。二乘（the two vehicles of Sravakas and Pratyekabuddhas）目光短淺，只證得偏空的境界，滅除智慧，如同身死灰滅，遠離因果。世間被業力束縛，沒有聽聞佛法。凡夫（ordinary people）被五**（five aggregates）所焚燒，執著于因果，全都成為狂妄的理解，不體悟圓滿常住的真理，都背離了法界緣起的真諦。
【English Translation】 English version The self-nature of the unconditioned (the inherent nature of the unconditioned itself). The other-nature of the unconditioned (the nature of the unconditioned in relation to other things). The self-other-nature of the unconditioned (the nature of the unconditioned that is both itself and other things). There is no characteristic (no appearance). There is no non-characteristic (no appearance of non-existence). There is no characteristic of arising (no appearance of arising). There is no characteristic of the ariser (no appearance of the one who arises). There is no characteristic of cause (no appearance of cause). There is no characteristic of cause of cause (no appearance of cause of cause). There is no characteristic of effect (no appearance of effect). There is no characteristic of effect of effect (no appearance of effect of effect). There is no characteristic of day and night (no appearance of day and night). There is no characteristic of light and darkness (no appearance of light and darkness). There is no characteristic of seeing (no appearance of seeing). There is no characteristic of the seer (no appearance of the one who sees). There is no characteristic of hearing (no appearance of hearing). There is no characteristic of the hearer (no appearance of the one who hears). There is no characteristic of awareness (no appearance of awareness). There is no characteristic of the aware (no appearance of the one who is aware). There is no characteristic of Bodhi (no appearance of enlightenment). There is no characteristic of the one who attains Bodhi (no appearance of the one who attains enlightenment). There is no characteristic of karma (no appearance of action). There is no characteristic of the owner of karma (no appearance of the agent of action). There is no characteristic of affliction (no appearance of affliction). There is no characteristic of the owner of affliction (no appearance of the agent of affliction). Good man, such characteristics, wherever they are extinguished, are called true thought. Good man, all dharmas are false; wherever they are extinguished, that is called true thought. This is called Dharmadhatu (法界), called ultimate wisdom (畢竟智), called the ultimate truth (第一義諦), called the ultimate emptiness (第一義空).
Zong Jing Lu (宗鏡錄) Volume 41
Engraved by the Grand Repository Supervisor of the Fensi in the Dingwei Year Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu (宗鏡錄)
Zong Jing Lu (宗鏡錄) Volume 42
Compiled by Chan Master Yanshou, Zhijue of Huiri Yongming Temple
The doctrine of the Great Vehicle's perfect and sudden enlightenment is that both consciousness (識) and wisdom (智) vanish. Why then do you describe dependent origination (緣生) and discuss cause and effect (因果) in reverse?
Answer: The sutra says, 'Deeply believe in the Great Vehicle and do not slander cause and effect.' It also says, 'Deeply enter into dependent origination and cut off all wrong views.' The essence of Yogacara (唯識) cannot be separated from cause and effect. The aspect of the primary cause (正因相) is that due to the transformation of consciousness, all dharmas arise, with consciousness as the cause. The aspect of the true result (正果相) is that due to the seed consciousness (種子識), the results of various discriminating dharma-entities arise, as well as the results of different maturation (vipaka 異熟) positions. Therefore, from the Buddhas (諸佛) above to sentient beings (眾生) below, all are contained within cause and effect. How can one deny cause and effect and fall into the net of various wrong views? It is only because all non-Buddhists (外道) do not understand dependent origination, but cling to naturalism and deny cause and effect. The two vehicles (二乘) have limited vision, only realizing a partial emptiness, extinguishing wisdom like ashes, and staying away from cause and effect. The world is bound by karma, without hearing the Dharma. Ordinary people (凡夫) are burned by the five aggregates (五**), clinging to cause and effect, all becoming wild understandings, not embodying the perfect and constant truth, and all turning away from the true meaning of the Dharmadhatu's dependent origination.
門。悉昧般若無生之旨。今所論因果者。唯以實相為因。還用實相為果。但了平等一心故。終不作前後同時之見。若能如是信入一心。皆成圓因妙果。如賢劫定意經云。指長吉祥。見者悅然。無不吉利。此者皆是一心之報。又云。其演光明。無所不照。多所安隱。是一心報。又云。威光巍巍。無見頂相。是一心報。華手經偈云。汝等觀是心。唸唸常生滅。如幻無所有。而能得大報。又偈云。是心不在緣。亦不離眾緣。非有亦非無。而能起大果。顯揚論頌云。由彼心果故。生已自然滅。后變異可得。唸唸滅應知。論曰。彼一切行。是心果故。其性才生。離滅。因緣。自然滅壞。又復后時變異可得。當知諸。行皆剎那滅。云何應知諸行是心果耶。頌曰。心熏習增上。定轉變自在。影像生道理。及三種聖教。論曰。由道理及聖教。證知諸行是心果性。道理者。謂善不善法。熏習於心。由習氣增上力故。故行得生。又脫定障心清凈者。一切諸行。隨心轉變。由彼意解自在力故。種種轉變。又由定心自在力故。隨其所欲。定心境界。影像而生。是名道理。聖教者。謂三種聖言。如經中偈云。心將引世間。心力所防護。隨心生起已。自在皆隨轉。又說。是故苾芻。應善專精。如正道理。觀察於心。乃至廣說。又說。苾芻當知。言城
【現代漢語翻譯】 現代漢語譯本： 問：悉昧（完全昧於）般若（智慧）無生之旨（根本宗旨）。今所論因果者，唯以實相（事物的真實面貌）為因，還用實相為果。但了（明白）平等一心（平等不二的真心）故，終不作前後同時之見（不執著於時間上的先後或同時）。若能如是信入一心（相信並深入理解一心），皆成圓因妙果（都能成就圓滿的因和妙好的果）。 如《賢劫定意經》云：『指長吉祥，見者悅然，無不吉利。』此者皆是一心之報（這都是一心所帶來的果報）。又云：『其演光明，無所不照，多所安隱。』是一心報（這是一心所帶來的果報）。又云：『威光巍巍，無見頂相（無法看見佛的頭頂）。』是一心報（這是一心所帶來的果報）。 《華手經》偈云：『汝等觀是心，唸唸常生滅，如幻無所有，而能得大報。』又偈云：『是心不在緣，亦不離眾緣，非有亦非無，而能起大果。』 《顯揚論》頌云：『由彼心果故，生已自然滅，后變異可得，唸唸滅應知。』論曰：彼一切行（一切行為），是心果故，其性才生，離滅（離開滅），因緣（因緣），自然滅壞。又復后時變異可得，當知諸行皆剎那滅（剎那間消滅）。 云何應知諸行是心果耶（如何得知一切行為都是心的結果呢）？頌曰：『心熏習增上，定轉變自在，影像生道理，及三種聖教。』論曰：由道理及聖教（聖人的教誨），證知諸行是心果性。道理者，謂善不善法，熏習於心，由習氣增上力故，故行得生。又脫定障心清凈者，一切諸行，隨心轉變，由彼意解自在力故，種種轉變。又由定心自在力故，隨其所欲，定心境界，影像而生。是名道理。 聖教者，謂三種聖言（聖人的言教）。如經中偈云：『心將引世間，心力所防護，隨心生起已，自在皆隨轉。』又說：『是故苾芻（比丘），應善專精，如正道理，觀察於心。』乃至廣說。又說：『苾芻當知，言城（言語之城）』
【English Translation】 English version: Question: Completely ignorant of the principle of non-origination in Prajna (wisdom). In discussing cause and effect now, we take only the true nature of reality (real aspect of things) as the cause, and also use the true nature of reality as the effect. But understanding the equality of the One Mind (the non-dual true mind), we ultimately do not hold views of before and after, or simultaneity (not clinging to the concept of time sequence or simultaneity). If one can thus believe and enter into the One Mind, all will become perfect causes and wonderful effects. As the Sagaramati-nirdeśa Sūtra says: 'Fingers are long and auspicious; those who see them are delighted, and all is auspicious.' This is all a reward of the One Mind. It also says: 'Its emitted light illuminates everything without exception, bringing much peace and security.' This is a reward of the One Mind. It also says: 'Majestic is its awe-inspiring light, without a visible crown of the head (referring to the Buddha's invisible crown).' This is a reward of the One Mind. The Hastakakṣya Sūtra verse says: 'You should observe this mind; thoughts arise and cease constantly, like illusions without substance, yet capable of yielding great rewards.' Another verse says: 'This mind is not in conditions, nor is it apart from conditions; it is neither existent nor non-existent, yet capable of producing great effects.' The Abhidharmasamuccaya verse says: 'Because of the result of that mind, it naturally ceases after arising; subsequent changes can be obtained; know that it ceases in every moment.' The treatise says: All those actions are the result of the mind; their nature arises only to cease, apart from cessation, conditions, and naturally decays. Moreover, subsequent changes can be obtained; know that all actions cease in an instant. How should one know that all actions are the result of the mind? The verse says: 'The mind is perfumed and increases; meditation transforms it freely; the principle of images arising, and the three kinds of holy teachings.' The treatise says: Through reason and the holy teachings, one knows that all actions are the nature of the mind's result. Reason is that good and bad dharmas perfume the mind; due to the increasing power of habitual tendencies, actions arise. Moreover, for those whose minds are purified by escaping the obstacles of meditation, all actions transform according to the mind; due to the power of their intentional understanding, they transform in various ways. Furthermore, due to the power of the mind in meditation, according to their desires, the realm of the mind in meditation arises as images. This is called reason. The holy teachings are the three kinds of holy words. As the verse in the sutra says: 'The mind leads the world; it is protected by the power of the mind; having arisen according to the mind, it freely transforms accordingly.' It also says: 'Therefore, Bhikshus (monks), should be skilled and diligent, observing the mind according to the correct principle.' And so on, extensively explained. It also says: 'Bhikshus should know, the city of words'
主者。即是一切有取識蘊。是名聖教。是知福隨心至。患逐心生。如響應聲。似影隨質。如阿那律。供辟支佛之一食。甘露而常盈空器。金人而用盡還生。阿那律者。此翻無貧。賢愚經云。弗沙佛末世時饑饉。有辟支佛利吒行乞。空缽無獲。有一貧人。見而悲悼。白言。勝士。能受稗不。即以所啖奉之。食已。作十八變。后更采稗。有兔跳抱其背。變為死人。無伴得脫。待暗還家。委地即成金人。拔指隨生。用腳還出。惡人惡王欲來奪之。但見死屍。而其金寶。九十劫果報充足。故號無貧。其生已后。家業豐溢。日夜增益。父母欲試之。蓋空器皿往送。發看。百味具足。而其門下。日日常有一萬二千人。六千取債。六千還直。出家已后。隨所至處。人見歡喜。欲有所須。如己家無異。又如金色王。施辟支佛一飯。后滿閻浮提。於七日內。唯雨七寶。一切人民。貧窮永斷。當知此七寶。不從。余處來。皆從彼王供養心中出。因起自心中。果不生異處。如阿那律金人。自作自受。所以福者。見為金寶。惡人觀是死屍。故知轉變從心。前塵無定。又如未開空器。甘露本無。隨福所生。百味具足。善惡之境。皆是自心。故唯識論云。境隨業識轉。是故說唯心。則無有一法不歸宗鏡。已上是世間因果。次論諸佛因果者。如華嚴論
【現代漢語翻譯】 現代漢語譯本：主者，指的是一切有執取的識蘊。這就是所謂的聖教。由此可知，福報隨著心念而來，災禍也隨著心念產生。就像聲音的迴響，如同影子跟隨形體。例如阿那律（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）供養一位辟支佛（Pratyekabuddha，又稱獨覺佛）一餐食物，甘露便常滿於空器之中；金人（指金像）的財富用盡還會再生。阿那律，翻譯為『無貧』。賢愚經中記載，在弗沙佛（Phussa Buddha，過去七佛之一）末世饑荒之時，有一位辟支佛利吒（Riccha）乞食，空缽無獲。有一位窮人，見到後感到悲傷，說道：『勝士，您能接受粗劣的食物嗎？』隨即把自己所吃的稗米供養給他。辟支佛食用后，示現十八種變化。後來窮人再去採稗米，有一隻兔子跳到他背上，變成了死人。因為沒有同伴，他得以逃脫。等到天黑回家，將死人委棄在地，立刻變成了金人。拔下一根手指，隨即又會生長出來，用腳去踩，還會生出新的金子。惡人和惡王想要來搶奪，但看到的只是死屍。而他的金銀財寶，九十劫的果報都充足，所以號稱『無貧』。他出生以後，家業豐盛，日夜增長。父母想要試探他，蓋上空的器皿送去，打開一看，百味俱全。而且在他家門下，每天都有一萬二千人，六千人來借債，六千人來還債。出家以後，無論到什麼地方，人們見到他都非常歡喜，想要什麼東西，都像在自己家一樣。又如金色王（Golden King），佈施辟支佛一餐飯，後來整個閻浮提（Jambudvipa，指我們所居住的這個世界）都充滿了七寶。在七天之內，只下七寶雨，一切人民，永遠斷絕了貧窮。應當知道這七寶，不是從其他地方來的，都是從那位國王供養的心中產生的。因起于自心，果不會在其他地方產生。就像阿那律的金人，自作自受。所以有福報的人，見到的是金銀財寶，惡人看到的卻是死屍。由此可知轉變在於心，外在事物並沒有固定的性質。又如未打開的空器，甘露本來是沒有的，隨著福報的產生，百味俱全。善與惡的境界，都是自己的心。所以唯識論（Vijnaptimatrata，唯識宗的根本論典）說：『境界隨著業識而轉變。』所以說唯心，就沒有一法不歸於宗鏡（Zongjing，指萬法歸一的本源）。以上是世間的因果。接下來討論諸佛的因果，如華嚴論（Avatamsaka Sutra，大方廣佛華嚴經的論書）所說：
【English Translation】 English version: The 'subject' refers to all aggregates of consciousness with attachment. This is called the Holy Teaching. From this, it is known that blessings follow the mind, and suffering arises from the mind, like an echo to a sound, or a shadow following a form. For example, Aniruddha (one of the ten great disciples of the Buddha, known for his foremost divine eye) offered a meal to a Pratyekabuddha (a solitary Buddha), and nectar constantly filled the empty vessel; the wealth of the golden man (referring to a golden statue) was exhausted but would regenerate. Aniruddha, translated as 'without poverty.' The Sutra of the Wise and Foolish recounts that during a famine in the final age of Phussa Buddha (one of the past seven Buddhas), a Pratyekabuddha named Riccha went begging but received nothing in his empty bowl. A poor man, seeing this, felt sorrow and said, 'Venerable one, can you accept coarse food?' He then offered the millet he was eating. After the Pratyekabuddha ate it, he manifested eighteen transformations. Later, when the poor man went to gather more millet, a rabbit jumped onto his back and transformed into a corpse. Because he had no companion, he was able to escape. When he returned home in the dark, he discarded the corpse on the ground, and it immediately transformed into a golden man. Plucking a finger would cause it to regrow, and stamping his foot would produce new gold. Evil people and wicked kings wanted to seize it, but they only saw a corpse. And his gold and jewels were sufficient for ninety kalpas (aeons) of karmic reward, hence he was called 'without poverty.' After his birth, his family's wealth flourished, increasing day and night. His parents wanted to test him, so they covered empty vessels and sent them to him. When opened, they were filled with all kinds of delicacies. Moreover, at his gate, there were always twelve thousand people daily, six thousand coming to borrow and six thousand coming to repay debts. After he renounced the world, wherever he went, people were delighted to see him, and whatever he needed was as if it were in his own home. Similarly, the Golden King (Golden King) offered a meal to a Pratyekabuddha, and later the entire Jambudvipa (the world we inhabit) was filled with seven treasures. Within seven days, only rain of seven treasures fell, and all people were forever freed from poverty. It should be known that these seven treasures did not come from elsewhere but arose from the king's mind of offering. The cause arises from one's own mind, and the effect does not arise elsewhere. Like Aniruddha's golden man, one reaps what one sows. Therefore, those with blessings see gold and jewels, while evil people see only a corpse. From this, it is known that transformation lies in the mind, and external phenomena have no fixed nature. Furthermore, like an unopened empty vessel, nectar is originally absent, but with the arising of blessings, all kinds of delicacies are present. The realms of good and evil are all one's own mind. Therefore, the Vijnaptimatrata (the fundamental treatise of the Vijnanavada school) says, 'Realms transform with karmic consciousness.' Therefore, it is said that with the mind-only, there is no dharma (phenomenon) that does not return to the Zongjing (the source to which all things return). The above is the worldly cause and effect. Next, discussing the cause and effect of the Buddhas, as the Avatamsaka Sutra (the Flower Garland Sutra) says:
云。顯佛果有三種不同。一亡言絕行。獨明法身無作果。二從行積修。行滿功成多劫始成果。三創發心時。十住初位體用隨緣所成果。初。亡言絕行。所明法身無作果者。即涅槃無行等經。是隱身不現。萬事休息。又云。羅剎為雪山童子說。諸行無常。是生滅法。生滅滅已。寂滅為樂。是無作果。不具行故。二從行積修。行滿多劫方明果者。即權教之中。說。從行修成。三僧祇劫行滿所成佛果是也。此以不了無明十二有支。本是法身智慧。壓而以空觀。折伏現行煩惱。忻別凈門。三從凡十信初心。創證隨緣運用所成果者。即華嚴經是也。十信終心。即以方便三昧。達無明十二有支。成理智大悲。即具文殊普賢。體用法界法門。又如化佛所施因果教行。定經三僧祇中。所有功德。總是修生。百劫修相好業。燃燈得光明。不殺得長壽。佈施得資財。忍辱得端正。一一因果屬對。相似具足。仍對治種種法門。始得見性成佛。如華嚴經。即不然。一念頓證法界法門。身心性相。本唯法體。施為運用。動寂皆平。任無作智。即是佛也。為一切佛法。應如是無長無短。始終畢竟法皆如是。於一真法界。任法施為。悉皆具足恒沙德用。即因即果。以此普門法界。理智諸障自無。無別對治。別修別斷。不見變化。變與不變。無異性相故
【現代漢語翻譯】 現代漢語譯本 云。顯佛果有三種不同。一、亡言絕行，獨明法身（Dharmakāya，佛的法性身）無作果。二、從行積修，行滿功成，多劫始成果。三、創發心時，十住初位，體用隨緣所成果。初、亡言絕行，所明法身無作果者，即《涅槃經》（Nirvana Sutra）、《無行經》等，是隱身不現，萬事休息。又云：羅剎（Rakshasa，惡鬼）為雪山童子說：『諸行無常，是生滅法，生滅滅已，寂滅為樂。』是無作果，不具行故。二、從行積修，行滿多劫方明果者，即權教之中，說從行修成，三僧祇劫（asamkhya-kalpa，極長的時間單位）行滿所成佛果是也。此以不了無明（avidyā，根本的迷惑）十二有支（十二因緣），本是法身智慧，壓而以空觀（śūnyatā，空性）折伏現行煩惱，忻別凈門。三、從凡十信初心，創證隨緣運用所成果者，即《華嚴經》（Avatamsaka Sutra）是也。十信終心，即以方便三昧（upāya-samādhi，善巧方便的禪定），達無明十二有支，成理智大悲，即具文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，實踐的象徵），體用法界（Dharmadhatu，宇宙萬有）法門。又如化佛所施因果教行，定經三僧祇中，所有功德，總是修生，百劫修相好業，燃燈得光明，不殺得長壽，佈施得資財，忍辱得端正，一一因果屬對，相似具足，仍對治種種法門，始得見性成佛。如《華嚴經》，即不然，一念頓證法界法門，身心性相，本唯法體，施為運用，動寂皆平，任無作智，即是佛也。為一切佛法，應如是無長無短，始終畢竟法皆如是，於一真法界，任法施為，悉皆具足恒沙德用，即因即果。以此普門法界，理智諸障自無，無別對治，別修別斷，不見變化，變與不變，無異性相故。
【English Translation】 English version It is said that there are three different types of Buddha-fruit. First, the 'cessation of words and extinction of actions,' which solely illuminates the uncreated fruit of the Dharmakāya (the body of the Dharma, the Buddha's nature body). Second, the fruit achieved through accumulating practice, where actions are perfected and merit is fulfilled over many kalpas (eons). Third, the fruit achieved at the initial arising of the aspiration for enlightenment, at the first stage of the Ten Dwellings, where essence and function accord with conditions. Firstly, the 'cessation of words and extinction of actions,' which illuminates the uncreated fruit of the Dharmakāya, refers to scriptures such as the Nirvana Sutra and the No-Action Sutra. This involves concealing the body and not appearing, with all affairs ceasing. It is also said that a Rakshasa (a demon) spoke to the Snow Mountain Hermit, 'All conditioned things are impermanent, they are subject to arising and ceasing. Having ceased, their cessation is bliss.' This is the uncreated fruit, as it does not involve practice. Secondly, the fruit achieved through accumulating practice, where actions are perfected over many kalpas, is described in provisional teachings as the Buddha-fruit achieved through practice over three asamkhya-kalpas (incalculable eons). This involves not understanding that the twelve nidānas (links of dependent origination) of ignorance (avidyā) are originally the wisdom of the Dharmakāya. Instead, one suppresses them with the contemplation of emptiness (śūnyatā), subduing manifest afflictions and rejoicing in separate pure realms. Thirdly, the fruit achieved from the initial aspiration of the Ten Faiths, manifesting in accordance with conditions, is described in the Avatamsaka Sutra. At the culmination of the Ten Faiths, one uses skillful means samādhi (upāya-samādhi) to realize that the twelve nidānas of ignorance are the wisdom of the Dharmakāya, thus embodying wisdom and great compassion. This embodies Manjusri (wisdom) and Samantabhadra (practice), and embodies the Dharma-gates of the Dharmadhatu (the realm of Dharma, the totality of existence). Furthermore, the teachings and practices of cause and effect taught by the manifested Buddhas, which require three asamkhya-kalpas to accumulate merit, are all generated through practice. One cultivates the causes of the physical marks of a Buddha for hundreds of kalpas, obtains light through offering lamps, obtains longevity through not killing, obtains wealth through giving, and obtains beauty through patience. Each cause and effect corresponds, and all are similar and complete. One must still counteract various Dharma-gates to see one's nature and become a Buddha. The Avatamsaka Sutra is different. In a single thought, one instantly realizes the Dharma-gates of the Dharmadhatu. Body, mind, nature, and characteristics are all originally the essence of the Dharma. Actions and functions, movement and stillness, are all equal. Relying on uncreated wisdom is itself Buddhahood. All Buddha-Dharma should be like this, without long or short, beginning or end. All Dharma is ultimately like this. In the one true Dharma-realm, all Dharma actions are complete with countless virtues, being both cause and effect simultaneously. With this universal Dharma-realm, the obstructions of reason and wisdom naturally disappear, without separate countermeasures, separate cultivation, or separate severing. One does not see change, as change and non-change are not different in nature or characteristics.
。普觀一切。無非法門。無非解脫。但為自心強生繫著。為多事故。沉潛苦流故。勞聖說。種種差別。于所說處。復生繫著。以此義故。聖說不同。或漸或圓。應諸根器。如此經教頓示。圓乘人所應堪受。設不堪受者。當須樂修。究竟流歸。畢居此海。是故余教。先因後果。不同此教。因果同時。為法性智海中。因果不可得故。為不可得中。因果同時無有障礙也。可得因果。即有前後。有所得者。皆是無常。非究竟說也。若先因後果者。因亦不成。故果亦壞也。緣生之法。不相續故。即斷滅故。自他不成故。如數一錢。不數后錢。無後二者。一亦不成。為剎那不相續。剎那因果壞。多劫不相續。多劫因果壞。待數后錢時。前一始成。因果亦爾。要待一時。中無間者。因果始成。若爾者。如數兩錢同數。無前無後。誰為一二。如豎二指。誰為因果。如二指等。隨心數處為因。后數為果。若是有前有後。即有中間者。還有剎那間斷。有間斷者。不成因果。若同時者。如豎二指。無先無後。誰為因果。亦皆不成。如此華嚴經因果同時者。俱無如是前後因果。及同時情量繫著。妄想有無。俱不俱。常無常等。繫著因果。但了法體非所施設。非因果系。名為因果。非情所立。同時前後之妄想也。如是者。何異楞伽漸教之說。此則
不然。乃至楞伽中。唯論破相。但救顯理。無繫著。故不論緣起。如緣起法界者。法界不成不破。但知了法如是故。是故楞伽經云。先示相似物。后當與真實。又云。得相者是識。不得相者智。如此經中。無有假法。諸法總真。純真無假。更無相似。存真存假。經云。眾生界即佛界也。如文殊。以理會行。普賢以行會理。二人體用相徹。以成一真法界。前後相收。品品之中。互相該括。前後相徹。文義更收。一法門中。具多法也。是故經偈云。于多法中為一法。於一法中為眾多。然此心是法界之都。無法不攝。非但凡聖因果。乃至逆順善惡同歸。若一一悟是自心。則事事無非正理。如經云。提婆達多。不可思議。所修行業。皆同如來。六群比丘。實非弊惡。所行之法。皆同佛行。有修善者。地獄受果。惡行之人。天上受報。如不達斯文。則逆順分岐。焉能美惡同化。然初章之內。已述正宗。若上上機人。則一聞千悟。斯皆宿習見解生知。若是中下之根。須憑開導。因他助發。方悟圓成。為此因緣。微細纂集。所以云。若有一微塵處未了。此猶有無明在。以不了處為障翳故。何況自身根門之內。日用之中。有無量應急法門。全未明一。如生盲人。每日吃一百味飯。雖然得吃。品饌何分。若言無分。又每日得吃。若言有分
【現代漢語翻譯】 現代漢語譯本：不是這樣的。乃至《楞伽經》（Laṅkāvatāra Sūtra）中，只論破除表相，但求彰顯真理，沒有執著，所以不論述緣起。如緣起法界，法界不成立也不破滅，只是了知法本就是如此。所以《楞伽經》說：『先示現相似之物，后當給予真實。』又說：『得相的是識，不得相的是智。』如此經中，沒有虛假的法，諸法都是真實的，純粹真實沒有虛假，更沒有相似。儲存真實，儲存虛假。《經》中說：『眾生界即是佛界。』如文殊菩薩（Mañjuśrī），以理來融會行，普賢菩薩（Samantabhadra）以行來融會理，二人體用相互貫通，以成就一真法界。前後相互收攝，品品之中，互相包括，前後相互貫通，文義更加收攝，一個法門中，具備多種法。所以經偈說：『于多種法中為一法，於一法中為眾多。』然而此心是法界的都城，沒有法不攝入其中，非但凡夫、聖人、因、果，乃至逆、順、善、惡都歸於此。若一一覺悟是自心，則事事無非正理。如經云：『提婆達多（Devadatta），不可思議，所修的行業，都同如來。六群比丘（group of six monks），實非弊惡，所行的法，都同佛行。』有修善的人，地獄受果報，作惡行的人，天上受果報。如不通達這些文句，則逆順分歧，怎能美惡同化？然而在第一章之內，已經敘述了正宗。若是上上根機的人，則一聽聞就千般領悟，這都是宿世的習氣、見解、生來就知。若是中下根器的人，須要憑藉開導，因他人幫助啓發，方能覺悟圓滿成就。為此因緣，微細地纂集。所以說：『若有一微塵處未了悟，這還有無明存在。』因為不了悟之處成為障礙。何況自身根門之內，日常應用之中，有無量應急法門，完全沒有明白一個。如生來就瞎眼的人，每日吃一百種味道的飯，雖然得吃，品類滋味如何區分？若說沒有區分，又每日得吃。若說有區分 又每日得吃。
【English Translation】 English version: It is not so. Even in the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra, 'Descent into Lanka Sutra'), it only discusses breaking appearances, but seeks to reveal the truth, without attachment, so it does not discuss dependent origination. Like the dependent origination of the Dharmadhātu (Dharmadhātu, 'realm of reality'), the Dharmadhātu is neither established nor destroyed, but simply knowing that the Dharma is thus. Therefore, the Laṅkāvatāra Sūtra says: 'First show similar things, then give the real.' It also says: 'Grasping at appearances is consciousness, not grasping at appearances is wisdom.' In this sutra, there are no false dharmas, all dharmas are true, purely true without falsehood, and even without similarity. Preserve the true, preserve the false. The Sutra says: 'The realm of sentient beings is the Buddha realm.' Like Mañjuśrī (Mañjuśrī, 'Gentle Glory'), using reason to harmonize practice, Samantabhadra (Samantabhadra, 'Universal Worthy') using practice to harmonize reason, the two's essence and function interpenetrate each other, to accomplish the one true Dharmadhātu. The beginning and the end mutually encompass, within each chapter, mutually including, the beginning and the end mutually interpenetrate, the meaning of the text is even more encompassing, within one Dharma gate, possessing many dharmas. Therefore, the sutra verse says: 'In many dharmas is one dharma, in one dharma are many.' However, this mind is the capital of the Dharmadhātu, there is no dharma that is not included within it, not only ordinary people, sages, cause, effect, even adversity, compliance, good, evil all return to this. If one by one realizes that it is one's own mind, then everything is nothing but correct principle. As the sutra says: 'Devadatta (Devadatta, 'God-given'), is inconceivable, the practices he cultivated are all the same as the Tathāgata. The group of six monks (group of six monks), are truly not flawed and evil, the dharmas they practice are all the same as the Buddha's practice.' There are those who cultivate good, receive the result in hell, those who do evil, receive the reward in heaven. If one does not understand these sentences, then adversity and compliance diverge, how can beauty and ugliness be assimilated? However, within the first chapter, the orthodox teaching has already been narrated. If one is of the highest capacity, then upon hearing once, they will understand a thousand times, these are all habits from past lives, views, and innate knowledge. If one is of middle or lower capacity, one must rely on guidance, because others help to inspire, then one can awaken to perfect accomplishment. For this reason, it is meticulously compiled. Therefore, it is said: 'If there is one atom that is not understood, then there is still ignorance.' Because the place of non-understanding becomes an obstacle. How much more so within one's own sense organs, in daily use, there are countless expedient Dharma gates, not even one is fully understood. Like a person born blind, eating a hundred flavors of food every day, although they get to eat, how do they distinguish the types and tastes? If one says there is no distinction, yet they get to eat every day. If one says there is a distinction yet they get to eat every day.
。設問總不知。若欲為未了之人。憑何剖析。只成自誑。反墮無知。自眼未開。焉治他目。是以善財首見文殊。已。明根本智。入聖智流中。然後遍參道友。為求差別智道。習菩薩行門。遇無厭足國王。如幻法門。見勝熱婆羅門。無盡輪解脫。尚乃迷宗失旨。對境茫然。故知佛法玄微。非淺智所及。何乃將蚊子足。擬窮滄溟之底。用蜘蛛絲。欲懸妙高之中。益抱慚顏。須申懺悔。是以般若海闊。入之者方悟無邊。法性山高。升之者乃知彌峻。伏自大雄應世。諸聖發揚。至像法初。則有馬鳴龍樹等五百論師。大弘至教。及像法中。復有護法陳那等十大菩薩。廣解深經。辯空有之宗。立唯識之理。悉是賢劫千佛。十剎能仁。同酬本願之懷。共助無緣之化。何乃持螢光而干日馭。捧布鼓而近雷門。不揆寡聞。退慚劣解。牛跡豈將大海齊量。腐草焉與靈椿等榮。今此持論。為成法器。深心好樂大乘之者。如大寶積經云。佛言。若有求大利益。善男子善女人。信我教者。后滓濁世。極覆藏時。善人難得。時聞如是等甚深法已。應為如理者說。不為不如理者。為信者說。非不信者。我今亦為如理者說。非不如理者。為信者說。非不信者。又識者愛者。貴若珠珍。不識不愛。賤同泥土。仰惟參玄之士。愿稟佛言。深囑。慕道之賢。同
【現代漢語翻譯】 現代漢語譯本：總是不明白提出的問題。如果想要為那些尚未開悟的人剖析講解，只會變成自欺欺人，反而陷入無知的境地。自己的眼睛都沒睜開，怎麼能醫治別人的眼睛呢？因此，善財童子初次拜見文殊菩薩（Manjushri，智慧的象徵）時，就已經明白了根本智，進入了聖智的河流中。然後才遍訪各地的道友，爲了尋求差別智的道路，學習菩薩的修行法門。即使遇到了無厭足國王（King Never Satisfied），學習瞭如幻法門，見到了勝熱婆羅門（Victorious Heat Brahman），學習了無盡輪解脫，尚且還會迷失宗旨，面對境界茫然不知所措。所以說，佛法玄妙深微，不是淺薄的智慧所能達到的。怎麼能用蚊子的腳，去測量大海的深度呢？用蜘蛛的絲，想要懸掛須彌山（Mount Sumeru，佛教宇宙觀中的中心山）呢？更應該感到慚愧，需要深深懺悔。因此，般若（Prajna，智慧）之海廣闊無邊，進入其中的人才能領悟到它的無邊無際；法性之山高聳入雲，攀登它的人才知道它的極其峻峭。我私下認為，自從大雄（Mahavira，釋迦牟尼佛的稱號）應世，諸位聖賢發揚佛法，到了像法時期初期，就有馬鳴（Ashvaghosa）、龍樹（Nagarjuna）等五百位論師，大力弘揚至高的教義。到了像法時期中期，又有護法（Dharmapala）、陳那（Dignaga）等十大菩薩，廣泛地解釋深奧的經典，辯論空宗和有宗的學說，確立唯識的理論。這些都是賢劫千佛（the Thousand Buddhas of the Bhadrakalpa），十方剎土的能仁（Shakyamuni，釋迦牟尼佛的稱號），共同酬報往昔的本願，共同幫助無緣大慈的教化。怎麼能拿著螢火蟲的光芒去干擾太陽的執行，捧著布做的鼓去靠近雷門呢？不衡量自己的見聞寡陋，慚愧自己的理解淺薄。牛蹄的印跡怎麼能與大海相比，腐爛的草怎麼能與靈芝相提並論呢？現在我寫這些論述，是爲了成就法器，爲了那些內心深處喜愛大乘佛法的人。正如《大寶積經》（Maharatnakuta Sutra）所說，佛說：『如果有尋求大利益的善男子善女人，相信我的教導，在後世污濁的時代，極度覆藏真理的時候，善人難以遇到，那時聽到這樣甚深的佛法后，應該為如理的人說，不為不如理的人說；為相信的人說，不為不相信的人說。』我現在也為如理的人說，不為不如理的人說；為相信的人說，不為不相信的人說。又，認識和喜愛佛法的人，要像珍視珍珠一樣珍貴；不認識和不喜愛佛法的人，就如同泥土一樣低賤。希望參禪悟道的修行人，能夠聽從佛的教誨。深深地囑咐，仰慕佛道的賢士們，共同努力。
【English Translation】 English version: They are always ignorant of the questions posed. If one wishes to analyze and explain for those who are not yet enlightened, it will only become self-deception, and instead, one will fall into ignorance. If one's own eyes have not been opened, how can one cure the eyes of others? Therefore, when Sudhana (善財童子) first met Manjushri (文殊菩薩, the embodiment of wisdom), he already understood the fundamental wisdom and entered the stream of holy wisdom. Only then did he visit fellow practitioners everywhere, seeking the path of differential wisdom and learning the practices of a Bodhisattva. Even when he encountered King Never Satisfied (無厭足國王), learning the illusory Dharma, and saw the Victorious Heat Brahman (勝熱婆羅門), learning the liberation of the endless wheel, he would still lose his way and be at a loss when facing circumstances. Therefore, it is known that the Buddha-dharma is profound and subtle, not attainable by shallow wisdom. How can one use the foot of a mosquito to measure the bottom of the vast ocean? How can one use a spider's silk to hang Mount Sumeru (妙高山, the central mountain in Buddhist cosmology)? One should feel even more ashamed and needs to deeply repent. Therefore, the sea of Prajna (般若, wisdom) is vast and boundless; those who enter it can realize its immensity. The mountain of Dharma-nature is towering; those who climb it will know its extreme steepness. I humbly believe that since Mahavira (大雄, an epithet of Shakyamuni Buddha) appeared in the world and the saints propagated the Dharma, in the early period of the Semblance Dharma age, there were five hundred masters of treatises such as Ashvaghosa (馬鳴) and Nagarjuna (龍樹), who vigorously promoted the supreme teachings. In the middle period of the Semblance Dharma age, there were ten great Bodhisattvas such as Dharmapala (護法) and Dignaga (陳那), who extensively explained the profound scriptures, debated the doctrines of emptiness and existence, and established the theory of Consciousness-only. These are all the Thousand Buddhas of the Bhadrakalpa (賢劫千佛), the capable ones (Shakyamuni, 釋迦牟尼佛) in the ten directions, jointly repaying their past vows and jointly assisting the compassionate transformation without conditions. How can one use the light of a firefly to interfere with the sun's course, or hold a cloth drum near the gate of thunder? Without measuring one's own limited knowledge, I am ashamed of my inferior understanding. How can the footprint of an ox be compared to the vast ocean, or rotten grass be equated with the spiritual fungus? Now, I write these treatises to create vessels of Dharma, for those who deeply love the Mahayana Dharma in their hearts. As the Maharatnakuta Sutra (大寶積經) says, the Buddha said: 'If there are good men and good women who seek great benefits and believe in my teachings, in the later turbid age, when the truth is extremely concealed, when good people are difficult to find, then after hearing such profound Dharma, they should speak it to those who are in accordance with the truth, not to those who are not in accordance with the truth; speak it to those who believe, not to those who do not believe.' Now I also speak to those who are in accordance with the truth, not to those who are not in accordance with the truth; I speak to those who believe, not to those who do not believe. Furthermore, those who recognize and love the Dharma should be valued as precious pearls; those who do not recognize and do not love the Dharma are as worthless as dirt. I hope that practitioners who engage in Chan meditation and seek enlightenment can heed the Buddha's teachings. I deeply urge the virtuous ones who admire the path of the Buddha to work together.
遵祖意。
問。依上標宗。甚諧正脈。何用更引言詮。廣開諸道。
答。馬鳴祖師雖標唯心一法。開出真如生滅二門。達磨直指一心。建立隨緣無礙四行。詳夫宗本無異。因人得名。故云祖師頓悟直入名禪宗。諸佛果德根本名佛性。菩薩萬行原穴名心地。眾生輪迴起處名識藏。萬法所依名法性。能生般若名智海。不可定一執多。生諸情見。是以金光明經云。法性甚深無量。無量者。非別有一法名為無量。毗盧遮那遍一切處。一切諸法。皆是佛法。甚深者。亦非別有一法名為甚深。即事而真。無非實相。可謂一中之多。當存而正泯。多中之一。在卷而亦舒。如華嚴經云。菩薩摩訶薩。知三界唯心。三世唯心。而了知其心無量無邊。是為無等住。又先德云。言雖不能言。然非言無以傳。是以聖人終日言而未嘗言也。以終日言故。不絕漚和之心。而未嘗言故。靡失般若之性。以漚和故。不違大化之門。以般若故。不見言象之跡。又經云。諸佛常依二諦說法。若不得世諦。不得第一義。以了俗無性。即是真門。何乃逐物隨情。橫生異見。局方隅之遠近。定器量之淺深。如尺蠖尋條。安前足而進後足。似癡猴得樹。放高枝而捉低枝。若能除器觀空。自亡方圓長短。知心是境。豈有高下是非。且如世諦門中。有八萬四
【現代漢語翻譯】 現代漢語譯本 遵祖意。
問：依照上面標示的宗旨，非常符合正統的脈絡。為什麼還要引用言語詮釋，廣泛開闢各種途徑？（標宗：確立宗派宗旨；正脈：正統的脈絡）
答：馬鳴（Aśvaghoṣa）祖師雖然標舉唯心一法，開出真如（Tathātā）生滅二門。達磨（Bodhidharma）直指一心，建立隨緣無礙四行。詳細來說，宗的根本沒有差異，只是因為人而有了不同的名稱。所以說祖師頓悟直入，名為禪宗。諸佛果德的根本名為佛性（Buddha-dhātu）。菩薩萬行的源頭名為心地。眾生輪迴起始之處名為識藏（Ālaya-vijñāna）。萬法所依止的名為法性（Dharmatā）。能夠產生般若（Prajñā）的名為智海。不可執著於一定，也不可執著于多，產生各種情見。因此《金光明經》說：『法性甚深無量。』所謂『無量』，並非另外有一法名為無量。毗盧遮那（Vairocana）遍一切處，一切諸法，都是佛法。所謂『甚深』，也並非另外有一法名為甚深，即事而真，無非實相（Tathātā）。可以說一中有多，應當存而正泯；多中有一，在卷而亦舒。如《華嚴經》說：『菩薩摩訶薩，知三界唯心，三世唯心，而了知其心無量無邊，是為無等住。』又前代賢德說：『言語雖然不能完全表達，然而沒有言語就無法傳達。』因此聖人終日言說而未嘗言說。因為終日言說，所以不絕漚和（Upāya）之心；而未嘗言說，所以不失去般若之性。因為漚和，所以不違背大化之門；因為般若，所以不見言象的痕跡。又經中說：『諸佛常依二諦說法，若不得世諦，不得第一義。』因爲了知俗諦無自性，就是真諦之門。為什麼還要追逐外物，隨順情感，橫生異見，侷限於方隅的遠近，評定器量的淺深，如同尺蠖尋找樹枝，安前足而進後足；好像癡猴得到樹，放高枝而捉低枝。如果能夠去除器界之見，觀空性，自然會消除方圓長短的分別。知道心就是境界，哪裡會有高下是非？且如世諦門中，有八萬四千……
【English Translation】 English version Following the Ancestral Intent.
Question: According to the above-stated principle, it is very much in line with the orthodox tradition. Why is it necessary to further introduce verbal explanations and broadly open up various paths? (標宗: Establishing the tenets of a sect; 正脈: Orthodox tradition)
Answer: Although the Patriarch Aśvaghoṣa established the single Dharma of Mind-Only, he opened up the two gates of Suchness (Tathātā) and arising and ceasing. Bodhidharma directly pointed to the One Mind and established the four practices of being unobstructed by conditions. In detail, the root of the teaching is not different; it is named differently because of people. Therefore, it is said that the Patriarch's sudden enlightenment and direct entry is called the Zen school. The root of the Buddhas' fruition is called Buddha-nature (Buddha-dhātu). The source of the Bodhisattvas' myriad practices is called the Mind-ground. The place where sentient beings' samsara begins is called the Storehouse Consciousness (Ālaya-vijñāna). That upon which all dharmas rely is called Dharma-nature (Dharmatā). That which can generate Prajñā is called the Ocean of Wisdom. One should not be attached to one or many, giving rise to various emotional views. Therefore, the Golden Light Sutra says: 'Dharma-nature is profoundly deep and immeasurable.' 'Immeasurable' does not mean that there is another Dharma called immeasurable. Vairocana pervades all places, and all dharmas are Buddha-dharma. 'Profoundly deep' does not mean that there is another Dharma called profoundly deep; being true in the midst of affairs is none other than Suchness (Tathātā). It can be said that there is multiplicity in oneness, which should be preserved and then rightly eliminated; there is oneness in multiplicity, which can be rolled up and also stretched out. As the Avataṃsaka Sūtra says: 'Bodhisattvas Mahāsattvas know that the Three Realms are Mind-Only, the Three Times are Mind-Only, and they understand that their minds are immeasurable and boundless; this is called dwelling without equal.' Furthermore, a former virtuous person said: 'Although words cannot fully express it, without words, there is no way to transmit it.' Therefore, sages speak all day long and yet have never spoken. Because they speak all day long, they do not cut off the mind of skillful means (Upāya); and because they have never spoken, they do not lose the nature of Prajñā. Because of skillful means, they do not violate the gate of great transformation; because of Prajñā, they do not see the traces of words and images. Furthermore, the sutra says: 'All Buddhas constantly rely on the Two Truths to teach the Dharma; if one does not attain the conventional truth, one cannot attain the ultimate truth.' Because one understands that conventional truth has no self-nature, it is the gate of true reality. Why then pursue external objects, follow emotions, give rise to heterodox views, confine oneself to the near and far of directions, and judge the shallowness and depth of capacities, like a measuring worm searching for a branch, placing its front feet and advancing its rear feet; like a foolish monkey getting a tree, letting go of high branches and grabbing low branches. If one can remove the view of limited capacity and contemplate emptiness, one will naturally eliminate the distinctions of square, round, long, and short. Knowing that the mind is the realm, how can there be high and low, right and wrong? Moreover, in the gate of conventional truth, there are eighty-four thousand...
千塵勞煩惱。于諸凡夫妄想中。唯生死一法最大。以有生死心境並生。若無生死。人法俱寂。故知了存今日。不可因循。夫業系四生。身居九有。得人身者。如爪上之塵。失人身者。猶大地之土。處三塗地。而永埋塵劫。居四空天。而恒沒禪支。設暫生人中。千般障難。或機鈍而難省。或根利而信邪。或身器不完。或遮障俱重。皆不可化。無由證真。如大智度論云。當知人身難得。佛世難值。好時易過。一墮諸難。永不可治。若墮地獄。燒炙屠割。何可教化。若墮畜生。共相殘害。亦不可化。若墮餓鬼。飢渴熱惱。亦不可化。若生長壽天。千萬佛過。著禪定味。故皆不覺知。如安息國。諸邊地生者。皆是人身愚。不可教化。雖生中國。或六情不具。或四支不完。或盲聾瘖啞。或不識義理。或時六情具足。諸根通利。而深著邪見。言無罪福。不可教化。故為說好時易過。墮諸難中。設無諸難。煩惱業深。仍為八苦火燒。五濁所亂。夫言苦者無量。或三苦。五苦。八苦。乃至瑜伽一百一十苦。及八萬四千塵勞之苦。皆不出流轉之苦。及行苦等。而凡夫甘處。曾不覺知。如俱舍論頌云。如以一睫毛。置掌人不覺。若置眼睛上。為苦極不安。凡夫如手掌。不覺行苦緣。智者如眼睛。睫極生厭怖。故知生老病死之苦。誰能免乎。
【現代漢語翻譯】 現代漢語譯本 無盡的塵世煩惱。在所有凡夫的妄想中，唯有生死是最大的事情。因為有了生死，心境也隨之產生。如果沒有生死，人和法都將寂滅。所以要知道珍惜今天，不可因循拖延。 業力牽繫著眾生在四生中輪迴，身處九有之中。得到人身，就像指甲上的塵土那樣稀少；失去人身，就像大地上的泥土那樣眾多。墮入三惡道，將永遠埋沒在塵劫之中；生在四空天，也將恒常沉溺於禪定之中。 即使暫時投生為人，也會遇到各種各樣的障礙和困難。有的人根器遲鈍難以開悟，有的人雖然根器敏利卻信奉邪說，有的人身體殘缺不全，有的人業障深重難以教化。這些都無法使他們證悟真理。正如《大智度論》所說：『應當知道人身難得，佛世難遇，美好時光容易流逝，一旦墮入各種苦難之中，就永遠無法解脫。』如果墮入地獄，遭受燒烤和割裂的痛苦，如何能夠教化？如果墮入畜生道，互相殘殺，也無法教化。如果墮入餓鬼道，遭受飢渴和熱惱的折磨，也無法教化。如果生在長壽天，即使千萬尊佛出世，他們也沉溺於禪定的滋味中，因此都不能覺察。 比如安息國（古代中亞國家）以及其他邊遠地區出生的人，都是愚昧無知，難以教化。即使生在中國，也有人六根不全，或者四肢殘缺，或者盲聾瘖啞，或者不識義理。有時六根具足，諸根通利，卻又深陷邪見，認為沒有罪福報應，難以教化。所以說美好時光容易流逝，一旦墮入各種苦難之中，就難以解脫。即使沒有這些苦難，煩惱業力深重，仍然會被八苦之火焚燒，被五濁所擾亂。 說到苦，有無量無邊。有三苦、五苦、八苦，乃至《瑜伽師地論》所說的110種苦，以及八萬四千種塵勞之苦，都離不開流轉之苦和行苦等等。然而凡夫卻甘於承受這些痛苦，從不覺察。正如《俱舍論》中的偈頌所說：『就像把一根睫毛放在手掌上，人不會覺得有什麼；如果放在眼睛上，就會感到非常痛苦不安。凡夫就像手掌，不覺察行苦的因緣；智者就像眼睛，對睫毛都感到厭惡和恐懼。』所以要知道生老病死的痛苦，誰又能免除呢？
【English Translation】 English version Endless worldly toils and afflictions. Among all the delusions of ordinary beings, birth and death are the greatest. Because with birth and death, the mind and its environment arise together. If there were no birth and death, both beings and phenomena would be in stillness. Therefore, know to cherish today and not procrastinate. Karma binds beings to the four modes of birth, dwelling in the nine realms of existence. Obtaining a human body is as rare as dust on a fingernail; losing a human body is as common as the soil of the earth. Falling into the three evil paths means being forever buried in the dust of kalpas; being born in the four formless realms means being constantly immersed in the bliss of meditative absorption (dhyana). Even if one is temporarily reborn as a human, one will encounter all sorts of obstacles and difficulties. Some have dull faculties and are difficult to awaken; some have sharp faculties but believe in heretical views; some have incomplete physical bodies; some have heavy karmic obstructions and are difficult to transform. All these cannot enable them to realize the truth. As the Mahaprajnaparamita Shastra says: 'One should know that a human body is difficult to obtain, encountering a Buddha's era is difficult, and good times pass easily. Once fallen into various difficulties, one can never be cured.' If one falls into hell, suffering burning and cutting, how can one be taught? If one falls into the animal realm, harming each other, one also cannot be taught. If one falls into the realm of hungry ghosts, suffering hunger, thirst, and heat, one also cannot be taught. If one is born in the long-life heavens, even if thousands of Buddhas appear, they are attached to the taste of meditative absorption and therefore do not perceive it. For example, those born in the country of An息 (Anxi, ancient Central Asian kingdom) and other remote regions are all foolish and ignorant, and difficult to teach. Even if born in China, some have incomplete six senses, or incomplete four limbs, or are blind, deaf, or mute, or do not understand the meaning of the teachings. Sometimes the six senses are complete, and the faculties are sharp, but they are deeply attached to heretical views, saying there is no sin or merit, and cannot be taught. Therefore, it is said that good times pass easily, and once fallen into various difficulties, it is difficult to be liberated. Even without these difficulties, if the afflictions and karmic forces are deep, one will still be burned by the fire of the eight sufferings and disturbed by the five defilements. Speaking of suffering, there are countless kinds. There are the three sufferings, the five sufferings, the eight sufferings, and even the 110 sufferings described in the Yogacarabhumi-sastra, as well as the eighty-four thousand dust-like sufferings, all of which are inseparable from the suffering of transmigration and the suffering of change (行苦). Yet ordinary beings are content to endure these sufferings and never realize them. As the verse in the Abhidharmakosa says: 'Like placing a single eyelash on the palm, one does not feel anything; if placed on the eye, one feels extreme pain and discomfort. Ordinary beings are like the palm, not aware of the causes of the suffering of change; wise ones are like the eye, loathing and fearing even an eyelash.' Therefore, know that the suffering of birth, old age, sickness, and death, who can escape it?
四山常來切人。如先德云。故賢與不肖。豪強羸弱。同爲四遷。一無脫者。梵王帝釋。貧窮下賤。堯舜桀紂。三皇四兇。並歸灰壤皆為苦依。夫八苦者。生苦。則眾苦積聚之因。六趣受身之本。如食糞中之果。猶餐毒樹之根。取甘露而墮坑。買上食而致死。功德黑闇。二女相隨。有智主人。二俱不受。對法論云。生苦者。眾苦所依故。眾苦逼迫故。九月十月處胎藏間。如在糞穢坑中。長受寒熱等種種眾苦。生熟藏間。如兩山迫逼。趣產門時。其苦難堪。乍出風飄。如刀割錐刺。不覺失聲。廢忘已前所有事業。名為生苦。老苦者。時分變異故苦。身份沉重。諸根熟昧。面板緩皺。行步傴曲。寢膳不安。起坐呻吟。喘息氣逆。所為縵緩。為人所輕。世情彌篤。世事皆息。名為老苦。又老者。忘若嬰兒。狂猶鬼著。以危脆衰熟之質。當易破爛壞之時。落日西垂。萎華欲謝。如甘蔗之滓。無三種出家禪誦之味。劫勇力而全因老賊。擒壯色而將付死王。猶蓮遭雹而摧殘。似車折軸而無用。若枯河乏水。不利於人。如殘炷無油。勢寧得久。病苦者。四大變易乖違故苦。百節痠疼。四支苦楚。能壞一切安隱樂事。由此經言。如人壯美。王妃竊愛。遣信私通。王便捉獲。挑其眼目。截其耳鼻。刖其手足。形容頓改。為人惡賤。病苦所逼
【現代漢語翻譯】 現代漢語譯本 四座大山經常來切割人。正如先德所說：『所以無論是賢能還是不肖之人，是豪強還是羸弱之人，都同樣經歷生、老、病、死這四種遷變，沒有誰能逃脫。』即使是梵天王（Brahmā，印度教的創造之神）和帝釋天（Indra，佛教的護法神），貧窮和富貴之人，堯舜（古代的聖賢君主）和桀紂（古代的暴君），三皇（中國傳說中的三位君主）和四兇（中國傳說中的四個惡人），最終都歸於灰土，都是苦難的依靠。這八苦是：生苦，是眾苦積聚的原因，是六道輪迴受生的根本，如同吃糞便中的果實，如同吃有毒樹的根。想要取得甘露卻掉入坑中，想要買好的食物卻導致死亡。功德和黑暗，如同兩個女子相隨，有智慧的主人，兩者都不會接受。《對法論》中說：『生苦，是眾苦所依靠的，是眾苦所逼迫的。』在母胎中九個月或十個月，如同在糞穢坑中，長期忍受寒冷和炎熱等各種苦難。在生藏和熟藏之間，如同被兩座大山逼迫。臨近生產之門時，那痛苦難以忍受。剛出生時被風吹到，如同被刀割錐刺，不由自主地失聲痛哭，忘記以前所有的事。這叫做生苦。 老苦，是因為時間流逝而產生的變化帶來的痛苦。身體變得沉重，各種感官變得遲鈍，面板鬆弛起皺紋，走路時彎腰駝背，睡覺和吃飯都不安穩，起身和坐下都很困難，喘氣和呼吸不順暢，所做的事情變得緩慢，被人輕視。世俗的情感更加濃厚，世俗的事情都停止了。這叫做老苦。而且年老時，會像嬰兒一樣健忘，像被鬼附身一樣瘋狂。用這脆弱衰老的身體，面臨容易破爛損壞的時候。如同夕陽西下，凋謝的花朵即將凋零，如同甘蔗的殘渣，沒有禪定誦經的味道。被年老的賊人劫走了勇力，被年老色衰帶到死王面前。如同蓮花遭遇冰雹而被摧殘，如同車子折斷車軸而無用。如同乾枯的河流缺少水，對人沒有益處。如同殘餘的蠟燭沒有油，怎麼能長久呢？ 病苦，是因為地、水、火、風四大元素變化不協調而產生的痛苦。渾身痠痛，四肢痛苦難受，能破壞一切安穩快樂的事情。因此經書上說：『如同一個人壯美，王妃偷偷愛慕他，派人送信私通，國王便捉住了他，挖了他的眼睛，割了他的耳朵和鼻子，砍了他的手和腳，容貌頓時改變，被人厭惡輕賤。』這就是病苦所逼迫。
【English Translation】 English version The four mountains constantly come to cut people. As the former virtuous one said: 'Therefore, whether virtuous or unworthy, powerful or weak, all equally experience the four transmigrations of birth, aging, sickness, and death, and no one can escape.' Even Brahmā (the Hindu god of creation) and Indra (the Buddhist protector deity), the poor and the rich, Yao and Shun (ancient sage rulers) and Jie and Zhou (ancient tyrants), the Three Sovereigns (legendary Chinese rulers) and the Four Fiends (legendary Chinese villains), all return to dust and are all reliant on suffering. These eight sufferings are: the suffering of birth, which is the cause of the accumulation of all sufferings, the root of being born in the six realms, like eating fruit from dung, like eating the roots of a poisonous tree. Wanting to obtain nectar but falling into a pit, wanting to buy good food but leading to death. Merit and darkness, like two women accompanying each other, a wise master will not accept either. The Abhidharma says: 'The suffering of birth is what all sufferings rely on, is what all sufferings oppress.' In the womb for nine or ten months, like being in a pit of filth, enduring cold and heat and all kinds of suffering for a long time. Between the raw and the cooked, like being pressed by two mountains. Approaching the birth gate, that suffering is unbearable. When first born and blown by the wind, like being cut by a knife or pierced by an awl, involuntarily crying out, forgetting all previous affairs. This is called the suffering of birth. The suffering of aging is the suffering brought about by changes due to the passage of time. The body becomes heavy, the senses become dull, the skin becomes loose and wrinkled, walking becomes hunched over, sleeping and eating become uneasy, getting up and sitting down become difficult, breathing becomes labored, what is done becomes slow, and one is looked down upon by others. Worldly emotions become stronger, and worldly affairs all cease. This is called the suffering of aging. Moreover, in old age, one becomes forgetful like an infant, and mad like being possessed by a ghost. With this fragile and decaying body, facing the time when it is easily broken and ruined. Like the setting sun, like a withering flower about to fade, like the dregs of sugarcane, without the taste of meditation and chanting. Valor and strength are robbed by the old thief, and youthful beauty is taken to the king of death. Like a lotus flower destroyed by hail, like a cart with a broken axle and useless. Like a dried-up river lacking water, not beneficial to people. Like a remnant candle without oil, how can it last long? The suffering of sickness is the suffering caused by the disharmony of the four great elements of earth, water, fire, and wind. The whole body aches, the four limbs are painful and unbearable, and it can destroy all peace and happiness. Therefore, the scriptures say: 'Like a man who is strong and beautiful, the king's concubine secretly loves him, and sends someone to communicate privately, and the king catches him, gouges out his eyes, cuts off his ears and nose, and cuts off his hands and feet, and his appearance is immediately changed, and he is hated and despised by others.' This is the oppression of the suffering of sickness.
。以是難堪。為人所惡。亦復如是。為苦惱愁憂之本。作死亡怖畏之由。如雹壞苗。似怨所逼。劫奪正命。摧滅壯容。減福力而退大菩提。增放逸而失真善本。此名病苦。死苦者。壽命變壞故苦。風刀解支節。無處不苦痛。張口嘆息。手足紛亂。翻睛沮沫。捫摸虛空。汗液交流。便洟零落。昔雖假以沐浴。必歸不凈。昔雖假以涂熏。必歸臭穢。昔時王位。財寶榮盛。親族婦妾萬億。於時頓舍。獨往後世。無一相隨。臥置床枕。橫屍偃仰。父母妻子槌胸哽咽。眾人號慕披髮拍頭。雖生戀仰之悲。終致永分之痛。或埋殯墳陵。肉消骨腐。或有露屍以施身肉。禽獸螻蟻。交橫樝掣。或以火焚。臭煙蓬𡋯。四面充塞。人所傷嗟。悲慟絕聲咸歸故里。唯余灰糞。獨從風土。平生意氣。觸處陵雲。一旦長辭。困沾霜月。是知祿命盡處。臨死之時。如劫風吹散。猶瀑布漂流。往無所遮。到不能脫。向深遠處。怖境常驚。于幽闇中。孤魂獨逝。怨臣恒遂曾不覺知。死王所追。無能免者。大涅槃經云。夫死者。于險難處。無有資糧。去處懸遠。而無伴侶。晝夜常行。不知邊際。深邃幽闇。無有燈明。入無門戶。而有處所。雖無痛處。不可療治。往無遮止。到不得脫。無所破壞。見者愁毒。非是惡色。而令人怖。敷在身邊。不可覺知。釋云
。于險難處者。二十五有恐畏之世。無有資糧者。無善法以自資。去處懸遠者。生死無窮也。而無伴侶者。魂靈自逝也。晝夜常行不知邊際者。隨業漂流。循環無際。深邃幽闇無有燈明者。死是后相。一入死分。昏沉難出生死長夜。故名深邃。死已。多入三塗大黑闇處。故云無有燈明。入無門戶而有處所者。死入身內。不因門戶。即身辯死。名有處所。雖無痛處者。臨欲死時。雖有五根。無有知覺也。不可療治者。報終必死。世醫拱手也。往無遮止到不得脫者。業盡報終。時至必遷。自業所追。無人繫縛。無所破壞見者愁毒者。報色雖滅。膚體不毀。而見悲酸莫不愁毒。非是惡色而令人怖者。無恐人相貌。而見者惶懼。敷在身邊不可覺知者。此明人死。在身最後邊。然不能知死之時節也。又諸識昏昧。六腑空虛。余息淹淹。心魂愀愀。無常經偈云。命根氣欲盡。支節悉分離。眾苦與死俱。此時徒嘆恨。兩目俱翻上。死刀隨業下。意想並慞惶。無能相救濟。所以先德云。人命無常。一息不追。千載長往。幽途綿邈。無有資糧。苦海攸深。船筏安寄。聖賢訶棄。無所恃怙。年事稍去。風刀不賒。豈可晏然。坐待痠痛。譬如野干失耳尾牙。詐眠望脫。忽聞斷頭。心大驚怖。遭生老病。尚不為急。死事不賒。那得不怖。怖心起
【現代漢語翻譯】 現代漢語譯本 對於處於危險和困難境地的人來說，世間充滿了二十五種恐懼。對於沒有資糧的人來說，他們沒有善法作為依靠。對於要去往遙遠地方的人來說，生死輪迴是無止境的。對於沒有伴侶的人來說，靈魂獨自離去。對於晝夜不停行走而不知邊際的人來說，他們隨業力漂流，循環無盡。對於深邃幽暗而沒有燈光照明的地方來說，死亡是最終的歸宿。一旦進入死亡的境地，就會昏沉難以脫身，生死長夜漫漫無期，所以稱為深邃。死後，大多會墮入三惡道的大黑暗之處，所以說沒有燈光照明。對於進入沒有門戶卻有處所的地方來說，死亡進入身體內部，不是通過門戶，而是直接在身體內發生，所以說有處所。雖然沒有痛處，但臨近死亡的時候，即使有五根，也沒有知覺。對於不可醫治的情況來說，壽命終結是必然的死亡，世間的醫生也無能為力。對於前往而無法阻止、到達而無法逃脫的情況來說，業力耗盡，壽命終結，時間到了必定遷移，被自己的業力所追趕，沒有人能夠束縛。對於沒有破壞但見到的人會感到悲傷的情況來說，雖然報身消滅，但身體尚未完全毀壞，見到的人感到悲傷，沒有不感到愁苦的。對於不是醜惡的顏色卻令人恐懼的情況來說，沒有令人恐懼的相貌，但見到的人會感到惶恐。對於敷在身邊卻無法察覺的情況來說，這說明人死的時候，在身體的最後階段，卻不能知道死亡的時間。而且各種意識昏昧，六腑空虛，氣息奄奄一息，心魂不安。無常經的偈語說：『命根氣息將盡，肢體全部分離，各種痛苦與死亡一同到來，此時徒勞嘆息悔恨。兩眼向上翻，死亡之刀隨著業力落下，意念和想法都驚慌失措，沒有人能夠互相救濟。』所以先德說：『人命無常，一息不來，千載長逝，幽冥之路漫長遙遠，沒有資糧，苦海深邃，船筏安放在哪裡？聖賢呵斥拋棄，沒有什麼可以依靠。年歲漸漸過去，風刀不饒人，怎麼可以安然等待痛苦的到來？』譬如野干失去耳朵、尾巴和牙齒，假裝睡覺希望逃脫，忽然聽到被砍頭的聲音，心中大驚恐懼。遭遇生老病，尚且不感到著急，死亡的事情不遠，怎麼能不感到恐懼？恐懼心生起
【English Translation】 English version For those in dangerous and difficult places, the world is full of twenty-five fears. For those without provisions (資糧, zī liáng, provisions, resources), they have no good deeds to rely on. For those going to distant places, the cycle of birth and death (生死, shēng sǐ, birth and death) is endless. For those without companions, the soul departs alone. For those who travel day and night without knowing the boundary, they drift with karma (業, yè, karma), endlessly cycling. For the deep and dark places without light, death is the final destination. Once entering the realm of death, one becomes unconscious and difficult to escape, the long night of birth and death is endless, hence it is called deep. After death, most will fall into the three evil realms (三塗, sān tú, three evil realms) of great darkness, so it is said there is no light. For entering a place without doors but with a location, death enters the body, not through doors, but directly within the body, so it is said to have a location. Although there is no pain, when approaching death, even with the five senses, there is no awareness. For incurable situations, the end of life is inevitable death, and worldly doctors are helpless. For going where one cannot prevent, and arriving where one cannot escape, karma is exhausted, life ends, and when the time comes, one must move on, chased by one's own karma, no one can bind. For that which is not destroyed but causes sadness to those who see it, although the physical body (報色, bào sè, karmic body) is destroyed, the body is not completely ruined, and those who see it feel sad, and none do not feel sorrow. For that which is not an ugly color but causes fear, there is no frightening appearance, but those who see it feel fear. For that which is spread around but cannot be perceived, this explains that when a person dies, at the very end of the body, one cannot know the time of death. Moreover, all kinds of consciousness are dim, the six organs are empty, the breath is faint, and the soul is uneasy. The verse of the Impermanence Sutra says: 'The root of life is about to end, all limbs are separated, all kinds of suffering come with death, at this time it is futile to sigh and regret. The eyes roll upwards, the knife of death falls with karma, thoughts and ideas are panicked, no one can help each other.' Therefore, the former virtuous ones said: 'Human life is impermanent, one breath does not return, a thousand years pass, the path of the underworld is long and distant, there are no provisions, the sea of suffering is deep, where can the raft be placed? Sages scold and abandon, there is nothing to rely on. Years pass by, the wind knife does not spare, how can one sit and wait for the arrival of pain?' It is like a jackal losing its ears, tail, and teeth, pretending to sleep hoping to escape, suddenly hearing the sound of being beheaded, the heart is greatly frightened. Encountering birth, old age, and sickness, one is still not anxious, the matter of death is not far off, how can one not be afraid? Fear arises
時。如履湯火。六塵五欲。不暇貪染。如阿輸柯王弟。大帝王。聞栴陀羅。朝朝振鈴。一日已盡。六日當死。雖有五欲。無一念受。行者怖畏。苦到懺悔。不惜身命。如野干決絕。無所思念。如彼怖王。是知萬禍之因。眾苦之本。皆從一念結構而生。應須密護根門。常防意地。無令妄起。暫逐前塵。如佛垂般涅槃。略說教誡經云。此五根者。心為其主。是故汝等。當好制心。心之可畏。甚於毒蛇。惡獸怨賊。大火越逸。未足喻也。動轉輕躁。但觀于蜜。不見深坑。譬如狂象無鉤。猿猴得樹。騰躍踔躑。難可禁制。當急挫之。勿令放逸。縱此心者。喪人善事。制之一處。無事不辦。是故比丘。當勤精進。折伏汝心。故知生死。難出。應須兢慎。且如二乘聖人。及自在菩薩。俱出三界之外。尚有變易之身。四種生死。何況三界之內。現行煩惱。業系凡夫分段死乎。四種生死者。則是一切阿羅漢。辟支佛。大地菩薩。由四種障。不得如來四德。一方便生死。二因緣生死。三有有生死。四無有生死。無上依經云。佛告阿難。於三界中。有四種難。一者。煩惱難。二者。業難。三者。生報難。四者。過失難。無明住地所起方便生死。如三界內煩惱難。無明住地所起因緣生死。如三界內業難。無明住地所起有有生死。如三界內生報
難。無明住地所起無有生死。如三界內過失難。應如是知。阿難。四種生死未除滅故。三種意生身。無有常樂我凈波羅蜜果。唯佛法身。是常是樂是我是凈波羅蜜。汝等應知。愛別離苦者。大涅槃經云。因愛生憂。因愛生怖。若離於愛。何憂何怖。法華經云。諸苦所因。貪慾為本。凈名經云。從癡有愛。則我病生。怨憎會苦者。大涅槃經云。觀於五道一切受生。悉是怨憎。合會大苦。若未了無生。于所生之處。無非是怨。無非是苦。何者。為境所縛。不得自在故。求不得苦者。有其二種。一者。所希望處求不能得。二者。多役功力不得果報。五陰盛苦者。生苦．老苦．病苦．死苦．愛別離苦．怨憎會苦．求不得苦。是故名為五陰盛苦。以執陰是有。為陰所籠。便成陰魔。眾苦所集。五濁者。一劫濁。四濁增劇聚在此時。瞋恚增劇刀兵起。貪慾增劇飢餓起。愚癡增劇疾疫起。三災起故。煩惱倍隆。諸見轉熾。粗弊色心。惡名穢稱。摧年減壽。眾濁交湊。如水奔昏。風波鼓怒。魚龍攪擾。無一聊賴。時使之然。如劫初光音天墮地。地使有欲。如忉利天入粗澀園。園生鬥心。是名劫濁相。煩惱濁者。貪海納流。未曾飽足。瞋虺吸毒。燒諸世間。癡闇頑嚚。過於漆墨。慢高下視陵忽無度。疑網無信。不可告實。是為煩惱濁相。
【現代漢語翻譯】 現代漢語譯本： 難。無明住地所產生的沒有生死。如同三界內的過失一樣難以避免。應當這樣理解。阿難（佛陀的弟子）。因為四種生死（分段生死、變易生死、煩惱障生死、所知障生死）沒有被消除滅盡，所以三種意生身（中有身、愿生身、化生身）沒有常、樂、我、凈的波羅蜜果（到達彼岸的果實）。只有佛的法身，才是常、樂、我、凈的波羅蜜。你們應當知道。愛別離苦，正如《大涅槃經》所說：『因為愛而產生憂愁，因為愛而產生恐懼。如果遠離了愛，哪裡會有憂愁和恐懼呢？』《法華經》說：『各種痛苦的原因，貪慾是根本。』《維摩詰經》說：『從愚癡產生愛，我的病就產生了。』怨憎會苦，正如《大涅槃經》所說：『觀察五道（地獄、餓鬼、畜生、人、天）的一切眾生，都是怨恨憎惡的結合，是巨大的痛苦。』如果不能了悟無生，那麼所生之處，沒有不是怨恨，沒有不是痛苦的。為什麼呢？因為被外境所束縛，不能得到自在的緣故。求不得苦，有兩種：一種是，所希望的地方求而不能得到；另一種是，花費很多功力卻得不到果報。五陰盛苦，包括生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦。所以叫做五陰盛苦。因為執著五陰（色、受、想、行、識）為實有，被五陰所籠罩，就變成了陰魔，是眾苦聚集的地方。五濁（劫濁、見濁、煩惱濁、眾生濁、命濁），一劫濁，四濁（見濁、煩惱濁、眾生濁、命濁）增劇聚集在這個時候。嗔恚增劇，刀兵戰亂就興起；貪慾增劇，飢餓災荒就興起；愚癡增劇，疾病瘟疫就興起。三種災難興起，煩惱更加嚴重，各種邪見更加熾盛，粗陋醜惡的身心，惡劣的名聲和污穢的稱呼，摧殘年歲減少壽命，各種污濁交織在一起，就像水流奔騰昏濁，風浪鼓動憤怒，魚龍攪擾，沒有一絲可以依賴的。這是時勢造成的。就像劫初的光音天（色界天的一種）墮落到地上，地使人產生慾望，就像忉利天（欲界天的一種）進入粗澀的園林，園林里產生爭鬥之心。這就是劫濁的相狀。煩惱濁，貪愛的海洋容納各種河流，從來沒有滿足的時候；嗔恨的毒蛇吸取毒液，焚燒各種世間；愚癡的黑暗頑固愚昧，超過漆黑的墨；傲慢高高在上輕視別人沒有限度；疑惑的網沒有信任，不可以告訴實情。這就是煩惱濁的相狀。
【English Translation】 English version: It is difficult. No birth and death arise from the abode of ignorance (Avidya-sthiti). It is as difficult as the faults within the Three Realms (Triloka). It should be understood in this way. Ananda (Buddha's disciple), because the four kinds of birth and death (caturyoni) have not been eliminated, the three kinds of mind-born bodies (manomayakaya) do not have the fruits of permanence, bliss, self, and purity, which are the Paramitas (perfections). Only the Dharma body (Dharmakaya) of the Buddha is the Paramita of permanence, bliss, self, and purity. You should know this. The suffering of separation from loved ones, as the Mahaparinirvana Sutra says: 'From love arises sorrow, from love arises fear. If one is separated from love, where is there sorrow and fear?' The Lotus Sutra says: 'The cause of all sufferings is rooted in greed.' The Vimalakirti Sutra says: 'From ignorance arises love, then my illness arises.' The suffering of encountering those one hates, as the Mahaparinirvana Sutra says: 'Observing all beings in the five paths (gati) of existence (hell, hungry ghosts, animals, humans, and gods), all are hateful encounters, a great suffering.' If one has not realized non-birth (anutpada), then in the place of birth, there is nothing that is not hatred, nothing that is not suffering. Why? Because one is bound by external objects and cannot obtain freedom. The suffering of not obtaining what one seeks, there are two kinds: one is, seeking but not obtaining what one hopes for; the other is, expending much effort but not obtaining the fruit. The suffering of the flourishing of the five aggregates (skandha), includes the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering those one hates, and the suffering of not obtaining what one seeks. Therefore, it is called the suffering of the flourishing of the five aggregates. Because one clings to the aggregates (rupa, vedana, samjna, samskara, vijnana) as real, being enveloped by the aggregates, one becomes a skandha-mara (demon of the aggregates), a gathering place of all sufferings. The five turbidities (kasaya), one, the turbidity of the eon (kalpa-kasaya), the four turbidities (drsti-kasaya, klesa-kasaya, sattva-kasaya, ayu-kasaya) increase and gather at this time. Anger increases, and wars arise; greed increases, and famine arises; ignorance increases, and epidemics arise. Because the three calamities arise, afflictions become even more severe, and various wrong views become more intense, coarse and base body and mind, evil names and filthy titles, destroy years and reduce lifespan, various turbidities intermingle, like rushing and turbid water, wind and waves stir up anger, fish and dragons stir up trouble, there is nothing to rely on. This is caused by the times. Like the Abhasvara (a type of deva in the Form Realm) falling to the earth at the beginning of the eon, the earth causes desire, like the Trayastrimsa Devas (a type of deva in the Desire Realm) entering a coarse and astringent garden, the garden gives rise to a fighting mind. This is called the appearance of the turbidity of the eon. The turbidity of afflictions (klesa-kasaya), the ocean of greed receives all kinds of rivers, never being satisfied; the venomous snake of hatred sucks poison, burning all worlds; the darkness of ignorance is stubborn and foolish, exceeding black ink; arrogance is high above, looking down on others without measure; the net of doubt has no trust, it is impossible to tell the truth. This is the appearance of the turbidity of afflictions.
見濁者。無人謂有人。有道謂無道。十六知見。六十三見等。猶如羅網。又似稠林。纏縛屈曲。不能得出。是見濁相。眾生濁者。攬於色心。立一宰主。譬如黐膠。無物不著。流浪六道。處處受生。如貧如痤。名長名富。是為眾生濁相。命濁者。朝生暮殞。晝出夕沒。波轉煙回。眴息不住。是命濁相。居此濁亂之時。遮障增劇。境飄識焰燒盡善根。業動心風。吹殘白法。著瞋魑魅之鬼趣。墮癡羅剎之網中。為貪愛王之拘留。被魔怨主之驅役。孰能頓省效此圓修。既得在中華。又難逢佛世。今須慶幸。得遇遺文。況收宗鏡之中。前後無非真實。言言可以悟道。字字唯是標宗。直須曉夜忘疲。兢兢研究。忽從聞省。悟我真心。頓為得道之人。永紹菩提之種。若未見道。唸唸緣差。一失人身。萬劫不復。所以古教云。一息有四百生滅。性命在呼吸之間。若未得道之人。只有輪迴生死。命若懸絲。若得朝聞。夕死可矣。故提謂經云。如有一人在須彌山上。以纖縷下之。一人在下。持針迎之。中有旋嵐猛風吹縷。難入針孔。人身難得。甚過於是。又菩薩處胎經偈云。盲龜浮木孔。時時猶可值。人一失命根。億劫復難是。海水深廣大。三百三十六。一針投海底。求之尚可得。又偈云。吾從無數劫。往來生死道。捨身復受身。不離胞
【現代漢語翻譯】 現代漢語譯本 見濁（Dṛṣṭi-kaṣāya，知見上的污濁）的現象是，沒有人說成有人，有道說成無道。十六知見、六十三見等等，就像羅網，又像茂密的森林，纏繞束縛，使人屈曲而不能從中脫身。這就是見濁的表相。 眾生濁（Sattva-kaṣāya，眾生自身的污濁）的現象是，執取於色（Rūpa，物質）和心（Citta，精神），設立一個主宰。譬如黏膠，沒有東西不被它粘著。眾生在六道（Ṣaḍ-gati）中流浪，處處受生，或貧窮或醜陋，或有名或富有。這就是眾生濁的表相。 命濁（Āyu-kaṣāya，壽命的污濁）的現象是，早上出生晚上死亡，白天出現夜晚消失，像波浪一樣翻轉，像煙霧一樣迴旋，一眨眼的時間都不能停留。這就是命濁的表相。 處在這樣污濁混亂的時代，遮蔽和障礙更加嚴重。外境飄搖，意識的火焰焚燒殆盡善根。業力的風吹動，吹殘了清凈的佛法。人們沉溺於嗔恨的魑魅鬼怪的境地，墮入愚癡羅剎的羅網之中，被貪愛的國王拘留，被魔怨的主人驅使。有誰能立刻醒悟，傚法這種圓滿的修行？ 即使能夠生在中土（中華），又難以遇到佛陀住世的時代。現在應當慶幸，能夠遇到佛陀遺留下來的經文。更何況《宗鏡錄》中所收錄的內容，前後沒有不是真實的。每一句話都可以使人領悟真理，每一個字都是標明宗旨。應當日夜忘記疲勞，兢兢業業地研究。如果能從聽聞和思考中醒悟，就能領悟自己的真心，立刻成為得道之人，永遠繼承菩提的種子。如果還沒有見到真理，那麼每一個念頭都會產生偏差。一旦失去人身，萬劫都難以恢復。 所以古老的教義說，一呼一吸之間有四百次的生滅，性命就在呼吸之間。如果還沒有得道，就只有輪迴生死，生命就像懸掛的絲線一樣脆弱。如果早上聽聞真理，晚上死去也可以了。《提謂經》說，如果有一個人在須彌山（Sumeru，佛教宇宙觀中的聖山）上，用細線垂下來，有一個人在下面，拿著針去迎接它，中間有旋風猛烈地吹動細線，很難進入針孔。人身難得，比這還要難。 《菩薩處胎經》的偈語說，盲龜遇到浮木孔，有時還可以遇到，人一旦失去性命，億劫都難以恢復。海水深廣，有三百三十六由旬（Yojana，古印度長度單位），把一根針投到海底，想要找到它尚且可以得到機會。 又有偈語說，我從無數劫以來，往來於生死輪迴的道路，捨棄這個身體又接受另一個身體，始終沒有離開胞胎。
【English Translation】 English version The characteristic of the Turbidity of Views (Dṛṣṭi-kaṣāya) is that no one is called someone, and the existence of the Path is denied. The sixteen views, the sixty-three views, and so on, are like a net, or a dense forest, entangling and binding, making it impossible to escape. This is the appearance of the Turbidity of Views. The characteristic of the Turbidity of Beings (Sattva-kaṣāya) is clinging to form (Rūpa) and mind (Citta), establishing a master. It is like glue, nothing is not attached to it. Beings wander in the six realms (Ṣaḍ-gati), being born everywhere, either poor or ugly, either famous or rich. This is the appearance of the Turbidity of Beings. The characteristic of the Turbidity of Life (Āyu-kaṣāya) is being born in the morning and dying in the evening, appearing in the day and disappearing in the night, turning like waves, swirling like smoke, unable to stay even for the blink of an eye. This is the appearance of the Turbidity of Life. Living in such a turbid and chaotic time, obscurations and obstacles are even more severe. The external environment sways, and the flames of consciousness burn away all good roots. The wind of karma moves, blowing away the pure Dharma. People are immersed in the realm of the goblins of anger, falling into the net of the foolish Rakshasas, being detained by the king of greed and love, and being driven by the master of demonic enemies. Who can awaken immediately and emulate this perfect cultivation? Even if one is born in the Middle Kingdom (China), it is difficult to encounter the era when the Buddha is in the world. Now one should rejoice that one can encounter the scriptures left behind by the Buddha. Moreover, the contents recorded in the Zong Jing Lu are all true from beginning to end. Every word can enable people to understand the truth, and every character marks the purpose. One should forget fatigue day and night and study diligently. If one can awaken from hearing and thinking, one can understand one's true heart, immediately become an enlightened person, and inherit the seed of Bodhi forever. If one has not yet seen the truth, then every thought will produce deviation. Once one loses the human body, it will be difficult to recover for countless kalpas. Therefore, the ancient teachings say that there are four hundred births and deaths in one breath, and life is in the breath. If one has not yet attained the Way, one can only be reborn in Samsara, and life is as fragile as a hanging thread. If one hears the truth in the morning, it is acceptable to die in the evening. The Tiwei Sutra says, if there is a person on Mount Sumeru (Sumeru, the sacred mountain in the Buddhist cosmology), hanging down a thin thread, and there is a person below, holding a needle to meet it, and in the middle there is a whirlwind blowing the thread violently, it is difficult to enter the needle hole. It is more difficult to obtain a human body than this. The verse in the Bodhisattva Embryo Sutra says, a blind turtle encountering a hole in a floating log can still be encountered sometimes, but once a person loses their life, it is difficult to recover for billions of kalpas. The sea is deep and wide, with three hundred and thirty-six yojanas (Yojana, an ancient Indian unit of length), and if you throw a needle into the bottom of the sea, you can still have a chance to find it. Another verse says, I have been traveling in the path of birth and death for countless kalpas, abandoning this body and accepting another body, and have never left the womb.
胎法。計我所經歷。記一不記余。純作白狗形。積骨億須彌。以利針地種。無不值我體。何況雜色狗。其數不可量。吾故攝其心。不貪著放逸。伏自祖教西至。賢聖交馳。皆為明心。抉擇生死。生死所起。不出根塵。因不覺而妄念忽生。迷法界而幻境潛現。從此執人執法。立自立他。隨對待而逆順牽情。逐分別而愛憎關念。遂乃竛竮五趣。匍匐四生。今欲反究妄原。須明起處。故首楞嚴經云。佛告阿難。如汝所說。真所愛樂。因於心目。若不識知心目所在。則不能得降伏塵勞。譬如國王。為賊所侵。發兵討除。是兵要當知賊所在。使汝流轉。心目為咎。故知心為群妄之原。目是諸見之本。是以生死之始。起惑之初。因迷自心而作外塵。為執妄識而為內我。由我而強為主宰。從想而建立自他。抱幻憑虛。遂成顛倒。顛倒之法。略說有三。一心顛倒。二見顛倒。三想顛倒。心如停賊主人。見是賊身。想如賊腳。根塵是賊媒。內外構連。劫盡家寶。是以見劫眼根。善聲劫耳根。善香劫鼻根。善味劫舌根。善觸劫身根。善法劫意根。善法財傾竭。智藏空虛。如怨詐親。誰有知者。如或識賊。賊無能為。若了境識心。終不更為外塵所侵。內結能縛。且如心王八法。乃至六種無為。撮要一百法門。並是眾生日用。無一時而不具。無
一念而不生。以此校量。故非閑事。若不能深濟生死。危苦急難。則往聖古賢。虛煩製作。為有深益。方可施為。聖不誑凡。真焉惑偽。今所錄者。略證此宗。尋萬丈而未得毫釐。指百分而才言一二。請不厭繁。息志。子細披尋。覽之如登寶山。信之似游海藏。又此雖假文言。一一示其真實。不可隨語生著。昧我正宗。如經云。刀輪害閻浮人頭。其失猶少。有所得心說大乘者。其罪過彼也。大智度論云。執有與無諍。乃至非有非無與有無諍。如牛皮龍繩。俱不免患。中觀論云。諸佛說空法。本為化于有。若有著于空。諸佛所不化。若定言諸法非有非無者。是名愚癡論。若失四悉檀意。自行化他。皆名著法。若得四悉檀意。自他俱無著也。又論云。佛法中不著有。不著無。有無亦不著。非有非無。非非有非非無亦不著。不著亦不著。如是則不容難。譬如以刀斫空。終無所傷。為眾生故。隨緣說法。自無所著。故般若燈論序云。觀明中道。而存中失觀。空顯第一。而得一乖空。然則司南之車。本示迷者。照膽之鏡。爲鑑邪人。無邪則鏡無所施。不迷則車不為用。斯論破申。其由此矣。若如斯者。寧容執教隨言語之所轉乎。是以若未遇宗鏡大錄。祖佛微細正意。內得見性。但外學多聞者。則身雖出家。心不入道。故大涅槃經
【現代漢語翻譯】 一念不生，以此來衡量，所以不是閑事。如果不能深刻地救濟生死、危難困苦，那麼往昔的聖賢，就白白地耗費精力進行創作了。只有對眾生有深刻的利益，才可以施行。聖人不會欺騙凡人，真實不會迷惑虛假。現在所記錄的，略微證明這個宗旨。尋找萬丈也得不到一絲一毫，指出百分之一也才說了一二。請不要嫌棄繁瑣，平息心志，仔細地披閱尋找。閱讀它就像登上寶山，相信它就像遊覽海藏。而且這些雖然借用文字言語，卻一一顯示其中的真實。不可隨著言語產生執著，而迷惑了我的正宗。如同經書所說：『刀輪傷害閻浮人（Jambudvipa，指我們所居住的這個世界）的頭，那過失還算小；有所得心而說大乘佛法的人，他的罪過超過前者。』《大智度論》說：『執著于有和執著于無爭論，乃至執著于非有非無和執著于有無爭論，就像牛皮繩和龍繩一樣，都不能免除禍患。』《中觀論》說：『諸佛說空法，本來是爲了教化執著于有的人；如果有人執著于空，諸佛就無法教化他。』如果一定說諸法非有非無，這叫做愚癡的論調。如果失去了四悉檀（catuḥ-siddhānta，四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）的意義，自己修行教化他人，都叫做執著於法。如果得到四悉檀的意義，自己和他人都沒有執著。而且論中說：『佛法中不執著于有，不執著于無，有和無也不執著，非有非無，非非有非非無也不執著，不執著也不執著。』這樣就不會被詰難。譬如用刀砍向天空，終究不會有所損傷。爲了眾生的緣故，隨順因緣說法，自己沒有執著。所以《般若燈論序》說：『觀察明瞭中道，而存有中道的觀念就失去了中道；顯揚空性為第一義，而得到一個空性的觀念就違背了空性。』那麼指南車，本來是用來指示迷路的人；照膽的鏡子，是用來鑑別邪惡的人。沒有邪惡，鏡子就沒有用處；不迷路，車子就沒有作用。這部論的破斥和闡述，大概就是這個原因了。如果像這樣，怎麼能容許執著于教義，隨著言語的轉動呢？因此，如果沒有遇到《宗鏡大錄》，瞭解祖師和佛的微妙正意，內心沒有見到自性，只是在外學習多聞，那麼身體雖然出家，心卻沒有入道。《大涅槃經》
【English Translation】 A single thought not arising, use this to measure, therefore it is not a trivial matter. If one cannot deeply relieve the suffering of birth and death, danger, hardship, and distress, then the past sages and wise men would have wasted their efforts in creating works. Only if there is profound benefit for sentient beings can it be implemented. Sages do not deceive ordinary people, and truth does not delude falsehood. What is recorded now is a brief proof of this doctrine. Searching ten thousand lengths and not obtaining a hair's breadth, pointing out one percent and only speaking of one or two. Please do not be annoyed by the complexity, calm your mind, and carefully peruse and seek. Reading it is like climbing a treasure mountain, believing it is like touring the sea treasury. Moreover, although these borrow from written language, they each show the truth within. One must not become attached to the words and obscure our true doctrine. As the sutra says: 'A wheel of knives harming the heads of people in Jambudvipa (Jambudvipa, referring to the world we live in), the fault is still small; those who speak of the Mahayana with a mind of attainment, their sin exceeds the former.' The Mahaprajnaparamita-sastra says: 'Clinging to existence and clinging to non-existence arguing, even clinging to neither existence nor non-existence and clinging to existence and non-existence arguing, like cowhide ropes and dragon ropes, both cannot avoid misfortune.' The Mūlamadhyamakakārikā says: 'The Buddhas speak of emptiness, originally to transform those who cling to existence; if someone clings to emptiness, the Buddhas cannot transform them.' If one insists that all dharmas are neither existent nor non-existent, this is called a foolish argument. If one loses the meaning of the four siddhantas (catuḥ-siddhānta, four kinds of accomplishment: world siddhanta, each for the sake of siddhanta, antidote siddhanta, first meaning siddhanta), whether one cultivates oneself or teaches others, it is called clinging to the Dharma. If one obtains the meaning of the four siddhantas, neither oneself nor others have attachment. Moreover, the treatise says: 'In the Buddha-dharma, one does not cling to existence, one does not cling to non-existence, existence and non-existence are also not clung to, neither existence nor non-existence, neither non-non-existence nor non-non-non-existence are also not clung to, not clinging is also not clung to.' In this way, there will be no room for difficulty. It is like cutting the sky with a knife, ultimately there will be no harm. For the sake of sentient beings, speaking according to conditions, oneself has no attachment. Therefore, the preface to the Prajna-pradipa-mulamadhya-maka-vrtti says: 'Observing and clarifying the Middle Way, and retaining the concept of the Middle Way loses the Middle Way; exalting emptiness as the ultimate meaning, and obtaining a concept of emptiness violates emptiness.' Then the compass car is originally used to guide those who are lost; the mirror that illuminates the gallbladder is used to distinguish evil people. Without evil, the mirror has no use; without being lost, the car has no function. The refutation and exposition of this treatise are probably for this reason. If it is like this, how can one allow clinging to doctrines, following the turning of words? Therefore, if one has not encountered the Zong Jing Da Lu, understood the subtle and correct intention of the patriarchs and Buddhas, and has not seen one's nature internally, but only learns and hears much externally, then although the body has left home, the mind has not entered the path. The Mahāparinirvāṇa Sūtra
云。佛言。汝諸比丘。身雖得服袈裟染衣。其心猶未得染大乘清凈之法。汝諸比丘。雖行乞食經歷多處。初未曾乞大乘法食。故云。雖有勝意之通。善星之辯。若不知實相之理者。不免沒魂于裂地之患。如首楞嚴經云。如第四禪。無聞比丘。妄言證聖。天報已畢。衰相現前。謗阿羅漢。身遭後有。墮阿鼻獄。又云。善星妄說一切法空。生身陷入阿鼻地獄。故知若未入宗鏡。先悟。實相真心。假饒大辯神通。長劫禪誦。終不免斯咎。若達此旨。凡所施為。舉足下足。自然不離一心涅槃之道。如月上女經云。舍利弗告月上女言。汝於今者。欲何所去。月上女報言。汝問今欲向何所去者。我今亦如舍利弗去。作如是去耳。舍利弗報月上女言。我今欲入毗耶離城。汝於今者乃從彼出。云何報言。我今乃如舍利弗去。作如是去。爾時月上女復報舍利弗言。然舍利弗。舉足下足。凡依何處。舍利弗言。我舉足下足並依虛空。女報言。我亦如是。舉足下足悉依虛空。而虛空界不作分別。是故我言亦如舍利弗去。作如是去耳。女言。舍利弗。此事且然。今舍利弗行何行。舍利弗言。我向涅槃如是行也。月上女言。舍利弗。一切諸法豈不向涅槃行也。我今者亦向行也。舍利弗問月上。若一切法向涅槃者。汝今云何不滅度。月上女言。舍利
{ "translations": [ "現代漢語譯本：", "云：佛說：『你們這些比丘，身體雖然穿上了袈裟染衣，但內心還沒有染上大乘清凈之法。你們這些比丘，雖然行乞食物，經歷很多地方，卻從未乞求過大乘的法食。』所以說，『即使有殊勝的智慧和善星（Sunaksatra，佛陀的侍者，後背叛佛陀）的辯才，如果不知道實相的道理，也免不了魂魄墮入裂地（指阿鼻地獄）的災禍。』如《首楞嚴經》所說：『如同第四禪的無聞比丘，妄自說自己證得了聖果，天上的福報享盡后，衰敗的徵兆顯現，誹謗阿羅漢，死後遭受果報，墮入阿鼻地獄。』又說：『善星妄說一切法空，活著的時候就陷入阿鼻地獄。』所以要知道，如果未進入宗鏡（指開悟），先領悟實相真心，即使有很大的辯才和神通，長久地禪修誦經，最終也免不了這種災禍。如果通達了這個宗旨，那麼所有的行為，舉足下足，自然不會離開一心涅槃之道。如《月上女經》所說：舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）告訴月上女說：『你現在想要去哪裡？』月上女回答說：『你問我現在想要去哪裡，我現在也像舍利弗一樣去，就這樣去罷了。』舍利弗告訴月上女說：『我現在想要進入毗耶離城（Vaishali，古印度城市）。你現在是從那裡出來，為什麼回答說，我現在也像舍利弗一樣去，就這樣去呢？』當時月上女又回答舍利弗說：『然而，舍利弗，舉足下足，總是依據什麼地方呢？』舍利弗說：『我舉足下足都依據虛空。』月上女回答說：『我也是這樣，舉足下足都依靠虛空。而虛空界不作分別，所以我說也像舍利弗一樣去，就這樣去罷了。』月上女說：『舍利弗，這件事暫且這樣。現在舍利弗行什麼行？』舍利弗說：『我向涅槃這樣行。』月上女說：『舍利弗，一切諸法難道不是向涅槃行嗎？我現在也是向涅槃行。』舍利弗問月上女：『如果一切法都向涅槃，你現在為什麼不滅度呢？』月上女說：『舍利", "" ], "english_translations": [ "English version:", "Cloud. The Buddha said: 'You bhikkhus (monks), although your bodies are clothed in kasaya (袈裟, monastic robes) dyed garments, your minds have not yet been dyed with the pure Dharma of the Mahayana (大乘, Great Vehicle). You bhikkhus, although you go begging for food and travel to many places, you have never begged for the Dharma food of the Mahayana.' Therefore, it is said, 'Even if one has the superior wisdom and the eloquence of Sunaksatra (善星, a former attendant of the Buddha who later betrayed him), if one does not understand the principle of true reality, one cannot avoid the calamity of one's soul falling into the split earth (referring to Avici Hell 阿鼻地獄).' As the Surangama Sutra (首楞嚴經) says: 'Like a bhikkhu of the Fourth Dhyana (第四禪, Fourth Meditation) who is ignorant, falsely claiming to have attained sainthood, when his heavenly rewards are exhausted and signs of decline appear, he slanders arhats (阿羅漢, enlightened beings), and his body suffers retribution in the afterlife, falling into Avici Hell.' It also says: 'Sunaksatra falsely claimed that all dharmas (法, teachings) are empty, and while still alive, he fell into Avici Hell.' Therefore, know that if one has not entered the Mirror of the Doctrine (宗鏡, metaphor for enlightenment), and first awakened to the true reality of the true mind, even if one has great eloquence and supernatural powers, and chants sutras in meditation for long kalpas (劫, eons), one will ultimately not avoid this fault. If one understands this principle, then all actions, raising and lowering the feet, will naturally not depart from the path of the One Mind to Nirvana (涅槃, liberation). As the Sutra of the Moon-like Woman (月上女經) says: Sariputra (舍利弗, one of the Buddha's chief disciples, known for his wisdom) said to the Moon-like Woman: 'Where do you wish to go now?' The Moon-like Woman replied: 'You ask where I wish to go now; I am now going as Sariputra goes, just going like that.' Sariputra said to the Moon-like Woman: 'I now wish to enter the city of Vaishali (毗耶離城, an ancient Indian city). You are now coming from there, so why do you reply that I am now going as Sariputra goes, just going like that?' At that time, the Moon-like Woman again replied to Sariputra: 'However, Sariputra, where do you always rely on when raising and lowering your feet?' Sariputra said: 'I rely on space when raising and lowering my feet.' The woman replied: 'I am also like that, relying on space when raising and lowering my feet. And the realm of space makes no distinctions, so I say that I am also going as Sariputra goes, just going like that.' The woman said: 'Sariputra, let this matter be as it is for now. What practice is Sariputra practicing now?' Sariputra said: 'I am going towards Nirvana in this way.' The Moon-like Woman said: 'Sariputra, are not all dharmas going towards Nirvana? I am also going towards it now.' Sariputra asked the Moon-like Woman: 'If all dharmas are going towards Nirvana, why do you not enter parinirvana (滅度, complete liberation) now?' The Moon-like Woman said: 'Sariputra,'" "" ] }
弗。若向涅槃。即不滅度。何以故。其涅槃行。不生不滅。不可得見。體無分別。無可滅度者。釋曰。其涅槃行不生不滅者。即自心無生之義。縱千途出沒。靡離涅槃之門。任萬法縱橫。豈越無生之道。故法華經偈云。佛子住此地。即是佛受用。常在於其中。經行及坐臥。如上所述。似如逆耳。本之正意。皆是擊發之心。猶石中之火。若無人扣擊。千年萬年。只成頑石。終不成火用。如孔子家語云。孔子曰。良藥苦口。而利於病。忠言逆耳。而利於行。湯武以諤諤而昌。桀紂以唯唯而亡。君無諍臣。父無諍子。兄無諍弟。士無諍友。無其過者。未之有也。故曰。君失之。臣得之。父失之。子得之。兄失之。弟得之。己失之。友得之。是以國無危亡之兆。家無悖亂之惡。父子兄弟無失。而交友無絕也。今宗鏡內。雖廣引苦切之言。皆為後學成器。普令悛惡從善。慕道進修。使法國土無背道之臣。令大乘家。絕邪見之子。是以菩薩雖能自利。又乃譏他。常為眾生不請之友。故勝鬘經云。以攝受折伏故令佛法久住。是以溈山有警策之文。無非苦口。凈名垂訶責之力。盡破執心。若佛法中有諍友。則學般若道侶。保無過失。故書云。道吾惡者。是吾師。道吾好者。是吾賊。又云。三人同行。必有我師焉。況佛法內學。出世良因
【現代漢語翻譯】 現代漢語譯本： 佛：如果趨向涅槃（佛教術語，指一種超越生死的境界），那就不會有滅度（佛教術語，指從輪迴中解脫）。為什麼呢？因為涅槃的境界，不生不滅，不可見，本體沒有分別，沒有什麼可以被滅度的。解釋：涅槃的境界不生不滅，就是指自心無生的意義。縱然經歷千百種變化，也從未離開涅槃之門；任憑萬法縱橫交錯，又怎能超出無生之道呢？所以《法華經》的偈頌說：『佛子安住於此地，就是佛所受用之處，常在於其中，行走、靜坐、安臥。』如上所述，聽起來好像很刺耳，但其根本的正意，都是爲了激發我們的真心，就像石頭中的火，如果沒有人敲擊，千年萬年，也只是一塊頑石，終究不能成為火焰。如同《孔子家語》所說：孔子說：『良藥苦口，但有利於病；忠言逆耳，但有利於行為。』商湯、周武王因為聽取直言而昌盛，夏桀、商紂王因為只聽順從之言而滅亡。君王沒有敢於直諫的臣子，父親沒有敢於勸諫的兒子，兄長沒有敢於規勸的弟弟，士人沒有敢於諍諫的朋友，沒有犯錯的，是不存在的。所以說：君王犯錯，臣子指出；父親犯錯，兒子指出；兄長犯錯，弟弟指出；自己犯錯，朋友指出。這樣，國家就沒有危亡的徵兆，家庭就沒有悖逆作亂的壞事，父子兄弟之間沒有過失，朋友之間的交往也不會斷絕。現在《宗鏡錄》中，雖然廣泛引用苦口婆心的言語，都是爲了後來的學習者能夠成器，普遍地使人改惡從善，仰慕佛道，精進修行，使法國的國土上沒有背叛佛道的臣子，使大乘佛法的家庭中，沒有產生邪見的子弟。因此，菩薩雖然能夠自利，也會規勸他人，常常做眾生不請自來的朋友。所以《勝鬘經》說：『通過攝受和折伏，才能使佛法長久住世。』因此，溈山（佛教禪宗祖師）有警策的文字，無非是苦口婆心；凈名（維摩詰，佛教在家菩薩的代表）施展訶責的力量，完全是爲了破除執著之心。如果佛法中有諍友，那麼學習般若（佛教智慧）的道友，就能保證沒有過失。所以《尚書》說：『指出我缺點的人，是我的老師；稱讚我優點的人，是我的仇人。』又說：『三人同行，必有我的老師。』更何況佛法內的學習，是出世的良好因緣呢？
【English Translation】 English version: Buddha: If one goes towards Nirvana (a Buddhist term referring to a state beyond life and death), then there is no extinction (a Buddhist term referring to liberation from reincarnation). Why? Because the state of Nirvana is neither born nor extinguished, cannot be seen, its essence has no distinctions, and there is nothing that can be extinguished. Explanation: The state of Nirvana is neither born nor extinguished, which means the meaning of the self-mind being unborn. Even if experiencing thousands of changes, it never leaves the gate of Nirvana; no matter how the myriad dharmas crisscross, how can they exceed the path of non-birth? Therefore, the verse in the Lotus Sutra says: 'A Buddha's child dwells on this ground, which is where the Buddha enjoys, constantly being in it, walking, sitting, and lying down.' As mentioned above, it sounds harsh, but its fundamental correct meaning is all to stimulate our true heart, just like the fire in the stone, if no one knocks it, for thousands of years, it will only be a stubborn stone, and will never become a flame. As the 'Family Sayings of Confucius' says: Confucius said: 'Good medicine tastes bitter, but it is beneficial to the disease; loyal words are unpleasant to the ear, but they are beneficial to conduct.' Tang and Wu prospered because they listened to direct words, Jie and Zhou perished because they only listened to obedient words. A ruler without ministers who dare to speak frankly, a father without sons who dare to advise, an elder brother without younger brothers who dare to admonish, a scholar without friends who dare to remonstrate, there is no one who does not make mistakes. Therefore, it is said: When the ruler makes a mistake, the minister points it out; when the father makes a mistake, the son points it out; when the elder brother makes a mistake, the younger brother points it out; when oneself makes a mistake, the friend points it out. In this way, the country will have no signs of danger, the family will have no rebellious evils, there will be no faults between father and son and brothers, and the friendship between friends will not be severed. Now in the 'Zong Jing Lu', although widely quoting earnest words, it is all for the later learners to become useful, universally making people change from evil to good, admire the Buddha's path, and diligently cultivate, so that there are no ministers who betray the Buddha's path in the land of France, and no children with wrong views are produced in the family of Mahayana Buddhism. Therefore, although Bodhisattvas can benefit themselves, they also advise others, often being friends who come uninvited to sentient beings. Therefore, the 'Srimala Sutra' says: 'Through acceptance and subjugation, the Buddhadharma can be maintained for a long time.' Therefore, Guishan (a Zen Buddhist master) has admonishing words, which are all earnest; Jingming (Vimalakirti, a representative of Buddhist lay bodhisattvas) exerts the power of rebuke, entirely to break the clinging mind. If there are remonstrating friends in the Buddhadharma, then the fellow practitioners of Prajna (Buddhist wisdom) can be guaranteed to have no faults. Therefore, the Book of Documents says: 'Those who point out my shortcomings are my teachers; those who praise my strengths are my enemies.' It also says: 'When three people walk together, there must be my teacher.' Moreover, the inner learning of Buddhadharma is a good cause for transcending the world.
。寧不依師匠乎。今若於初機助道門中。此宗鏡文。深資觀力。言下現證。修慧頓成。如雲為道日損。為學日益。損者損於情慾。益者益於知見。不同外道邪師。及學大乘語者。口雖說空。不損煩惱。此非善達正法。皆是惡取邪空。唯法器圓機。方能信受。堪嗟邪見垢重之人。聞亦不信。如愨疏云。歷千佛而不驚。炷萬燈而莫曙。釋云。十方無量世界眾生。佛。向身中出家成道說法度生。眾生皆不覺知。都由無明。迷本覺性。不知如來藏中出現。如來藏。即眾生第八識。故云歷千佛而不驚。以不知即心是佛故。又如一室中有一醉客。有百千盞燈。照而不醒。喻聞法不識其理。不能染神。都無省悟。故云。炷萬燈而莫曙。曙者。明也。何者為燈。即方便智為燈。照見心境界。
宗鏡錄卷第四十二
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第四十三
慧日永明寺主智覺禪師延壽集
夫初祖西來。唯傳一心之法。二祖求緣慮不安之心不得。即知唯一真心圓成周遍。當下言思道斷。達磨印可。遂得祖印大行。迄至今日。云何著于言說。違背自宗。義學三乘。自有階等。
答。前標宗門中。已唯提大旨。若決定信入。正解無差
【現代漢語翻譯】 現代漢語譯本：難道你不應該聽從師長的教誨嗎？現在如果在初學者的助道之門中，這《宗鏡錄》的文字，能深深地幫助觀照的力量，使人當下現證，修習智慧迅速成就。正如古語所說，爲了求道，要日漸減少（慾望），爲了學習，要日漸增加（知識）。減少的是情慾，增加的是知見。這與外道邪師，以及那些學習大乘佛法卻只在口頭上談論空性，而不減少煩惱的人不同。這不是真正通達正法，而是錯誤地執著于邪空。只有根器成熟的人，才能信受。可嘆那些邪見深重的人，即使聽了也不相信。正如愨疏所說：『經歷千佛出世也不驚動，點燃萬盞明燈也不覺醒。』解釋說，十方無量世界中的眾生，佛（Buddha）向他們的身中出家、成道、說法、度化眾生，眾生卻都不覺知，都是因為無明（Avidyā），迷惑了本覺之性，不知道這是從如來藏（Tathāgatagarbha）中顯現出來的。如來藏，就是眾生的第八識（Ālaya-vijñāna）。所以說『經歷千佛出世也不驚動』，因為不知道即心是佛的緣故。又如一間屋子裡有一個醉酒的人，即使有成百上千盞燈照著，也無法讓他醒來，比喻聽聞佛法卻不理解其中的道理，不能觸動心靈，毫無醒悟，所以說『點燃萬盞明燈也不覺醒』。覺醒，就是明白。什麼是燈呢？就是方便智（Upāya-jñāna）是燈，照見心的境界。
《宗鏡錄》卷第四十二
丁未年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第四十三
慧日永明寺住持智覺禪師延壽 輯
當初祖菩提達摩（Bodhidharma）西來，只傳一心之法。二祖慧可（Huike）求安心不得，後來明白唯一真心圓滿周遍，當下言語思慮都斷絕，達摩印可了他，於是得到祖師的印證，大力弘揚佛法，直到今天。為什麼還要執著于言語，違背自己的宗門呢？義學三乘，自有其階梯等級。
回答：前面標明宗門時，已經只提綱領。如果能決定信入，正確的理解沒有偏差。
【English Translation】 English version: Should you not rely on the teachings of your master? Now, if within the initial stages of assisting the path, these words of the 'Zong Jing Lu' (Record of the Source Mirror) deeply aid the power of contemplation, enabling immediate realization and the swift accomplishment of wisdom through practice. It is as the saying goes, 'For the sake of the Dao, diminish daily; for the sake of learning, increase daily.' What is diminished is emotional desire; what is increased is knowledge and insight. This is different from externalist heretics and those who study Mahayana Buddhism but only speak of emptiness without diminishing afflictions. This is not truly understanding the correct Dharma, but rather wrongly clinging to nihilistic emptiness. Only those with mature faculties can believe and accept this. It is lamentable that those with heavy defilements of wrong views will not believe even if they hear it. As Que Shu (Que's Commentary) says: 'Passing through a thousand Buddhas (Buddha) without being startled, lighting ten thousand lamps without dawning.' It explains that sentient beings in the immeasurable worlds of the ten directions are unaware that the Buddha is leaving home, attaining enlightenment, teaching the Dharma, and liberating beings within their own bodies. All this is due to ignorance (Avidyā), which obscures the inherently enlightened nature, not knowing that it manifests from the Tathāgatagarbha (Tathāgatagarbha). The Tathāgatagarbha is the eighth consciousness (Ālaya-vijñāna) of sentient beings. Therefore, it is said, 'Passing through a thousand Buddhas without being startled,' because they do not know that the mind itself is the Buddha. Furthermore, it is like a drunken person in a room, who does not awaken even when illuminated by hundreds or thousands of lamps, symbolizing hearing the Dharma but not understanding its principles, unable to touch the spirit, and having no awakening. Therefore, it is said, 'Lighting ten thousand lamps without dawning.' Dawning means understanding. What is the lamp? It is expedient wisdom (Upāya-jñāna), which illuminates the realm of the mind.
Zong Jing Lu, Volume 42
Engraved by the Difen Si Great Treasury Supervisor in the Dingwei Year Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 43
Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yongming Temple
When the First Patriarch Bodhidharma (Bodhidharma) came from the West, he only transmitted the Dharma of the One Mind. The Second Patriarch Huike (Huike), seeking peace of mind but unable to find it, then understood that the only true mind is perfectly complete and all-pervading. At that moment, words and thoughts were cut off, and Bodhidharma approved of him. Thus, he received the seal of the Patriarch and greatly propagated the Dharma until today. Why then cling to words and contradict one's own school? The three vehicles of doctrinal learning have their own levels and grades.
Answer: In the previous introduction to the school, only the main points were mentioned. If one can firmly believe and enter, the correct understanding will be without error.
。則舉一例諸。言思路絕。竊見今時學者。唯在意思。多著言說。但云心外無法。唸唸常隨境生。唯知口說于空。步步恒游有內。只總舉心之名字。微細行相不知。若論無量法門。廣說。窮劫不盡。今所錄者。為成前義。終無別旨妄有披陳。此一心法門。是凡聖之本。若不先明行相。何以深究根原。故須三量定其是非。真修匪濫。四分成其體用。正理無虧。然後十因四緣。辯染凈之生處。三報五果。鑑真俗之所歸。則能斥小除邪。刳情破執。遂乃護法菩薩。正義圓明。西天大行。教傳此土。佛日沈而再朗。慧雲散而重生。遂得心境融通。自他交徹。不一不異。觸境冥宗。非有非空。隨緣合道。若不達三量。真妄何分。若不知四分。體用俱失。故知浪說心之名字。微細行相懵然不知。終不免心境緣。拘自他見縛。目下狐疑不斷。臨終津濟何憑。所以般若是送神符。臨終能令生死無滯。只為盲無智眼。教觀不明。從無始已來。不能洞曉。違現量而失自心體。逐比非而妄認外塵。終日將心取心。以幻緣幻。似狗咬枯骨。自咽其津。如象鼻取水。還沐己體。必無前境。而作對治。自從受身。含識已來。居三界塵勞之內。猶熱病見鬼。于非怨處認怨。若翳眼生華。向無愛中起愛。妄生妄死。空是空非。都不覺知。莫能暫省。今更
【現代漢語翻譯】 現代漢語譯本 那麼就舉一個例子來說明。言語思路已經斷絕。我看到現在的學者，只注重意思，大多執著于言語。只是說『心外無法』，唸唸常常隨著外境產生。只知道口頭上說空，步步都在有中游走。只是籠統地說『心』這個名字，對於微細的行相卻不知道。如果說無量的法門，廣泛地說，窮盡劫數也說不完。現在所記錄的這些，是爲了成就前面的意義，最終沒有別的宗旨，不敢隨意地陳述。這一心法門，是凡夫和聖人的根本。如果不先明白行相，怎麼能深入研究根源？所以必須用三量來確定它的對錯，使真正的修行不至於流於濫用。用四分來完整地說明它的體和用，使正理沒有虧損。然後用十因四緣，辨別染污和清凈的產生之處。用三報五果，鑑別真實和虛假的歸宿。這樣就能斥責小乘，去除邪見，掏空情感，破除執著。於是護法菩薩的正義圓滿明瞭，西天的大乘教法傳到這片土地。佛日沉沒後再次明亮，慧云消散後重新產生。於是心境融通，自他相互滲透，不一不異，接觸外境就能契合宗門。非有非空，隨著因緣而符合真道。如果不通達三量，真和妄怎麼區分？如果不知道四分，體和用都喪失。所以說，只是空談『心』的名字，對於微細的行相卻懵然不知，最終免不了被心境因緣所拘束，被自他和合的見解所束縛。眼前狐疑不斷，臨終時依靠什麼來渡過難關？所以般若是送神符，臨終時能使生死沒有滯礙。只因爲盲人沒有智慧的眼睛，教理和觀行不明白，從無始以來，不能透徹地瞭解。違背現量而失去自心的本體，追逐比量和非量而錯誤地認為外在的塵境是真實的。整天用『心』來取『心』，用虛幻來緣起虛幻，就像狗咬枯骨，自己吞嚥自己的唾液。如同大象用鼻子取水，反而沐浴自己的身體。一定沒有前面的外境，卻要進行對治。自從受身，包含意識以來，居住在三界塵勞之內，就像得了熱病的人看見鬼，在不是仇怨的地方認為是仇怨。如同眼睛有翳而看見虛幻的花朵，向沒有愛的地方生起愛。虛妄地生，虛妄地死，空是空非，都不覺知，不能稍微地反省。現在更加
【English Translation】 English version Then let's take an example to illustrate. The train of thought is cut off. I see that scholars nowadays only focus on the meaning and are mostly attached to words. They only say 'there is no dharma outside the mind', and their thoughts constantly arise with the external environment. They only know how to talk about emptiness, and they walk in existence step by step. They only talk about the name of 'mind' in general, but they do not know the subtle appearances. If we talk about the immeasurable dharma gates, speaking extensively, it would be endless even if we exhausted kalpas. What is recorded now is to achieve the previous meaning, and ultimately there is no other purpose, and I dare not arbitrarily state it. This one mind dharma gate is the root of ordinary people and sages. If you don't first understand the appearances, how can you deeply study the root? Therefore, it is necessary to use the three proofs (San-liang) to determine its right and wrong, so that true practice does not become abusive. Use the four divisions (Si-fen) to fully explain its substance and function, so that the correct principle is not flawed. Then use the ten causes (Shi-yin) and four conditions (Si-yuan) to distinguish the place where defilement and purity arise. Use the three retributions (San-bao) and five fruits (Wu-guo) to identify the destination of truth and falsehood. In this way, one can rebuke the Hinayana, remove heresies, empty emotions, and break attachments. Then the righteous meaning of the Dharma-protecting Bodhisattvas is completely clear, and the Mahayana teachings of the Western Heaven are transmitted to this land. The sun of the Buddha sinks and then becomes bright again, and the clouds of wisdom dissipate and are reborn. Thus, the mind and environment are integrated, self and others penetrate each other, not one and not different, and contact with the external environment can fit the sect. Neither existent nor non-existent, conforming to the Tao according to conditions. If you do not understand the three proofs, how can you distinguish between truth and falsehood? If you do not know the four divisions, both substance and function are lost. Therefore, just talking about the name of 'mind', but being ignorant of the subtle appearances, will ultimately be bound by the conditions of mind and environment, and bound by the views of self and others. Doubt is constantly present, and what will you rely on to cross the difficulties at the time of death? Therefore, Prajna is a talisman for sending spirits, which can make life and death unimpeded at the time of death. It is only because blind people do not have the eyes of wisdom, and the teachings and practices are not clear, that they have not been able to thoroughly understand since beginningless time. Violating the present measure (Xian-liang) and losing the substance of one's own mind, chasing after inference (Bi-fei) and falsely recognizing external dust as real. Taking 'mind' with 'mind' all day long, using illusion to create illusion, like a dog biting a dry bone, swallowing its own saliva. Like an elephant taking water with its trunk and bathing its own body. There is certainly no previous external environment, but one wants to carry out countermeasures. Since receiving the body and containing consciousness, residing within the dust and labor of the three realms (San-jie), it is like a person with a fever seeing ghosts, recognizing enemies in places that are not enemies. Like having cataracts in the eyes and seeing illusory flowers, arising love in places where there is no love. Falsely born, falsely dead, empty is empty and non-empty, without knowing it at all, unable to reflect even for a moment. Now even more
不信。復待何時。生死海深。匪慧舟而不渡。塵勞網密。非智刃而莫揮。其四分三量。諸多義門。下當廣辯。
問。祖佛大意。貴在心行。采義徇文。只益戲論。所以文殊訶阿難云。將聞持佛佛。何不自聞聞。爭如一念還原。深諧遺旨。
答。此為未知者說。不為已知者言。為未行者言。不為已行者說。若已知已行之者。則心跡尚亡。何待言說。今只為初學未知者。己眼不開。圓機未發。須假聞慧。以助初心。為未行者。但執依通。學大乘語。如蟲食木。猶奴數錢。乃至塵沙教門。皆為此之二等。因茲見諦。如說而行。且智慧之光。如日普照。多聞之力。猶膏助明。以劣解眾生。從無始來。受無量劫洞然之苦。只為迷正信路。失妙慧門。狂亂用心。顛倒行事。何乃盲無智照。翻嫌真實慧光。貧闕法財。更祛多聞寶藏。如華嚴經云。欲度眾生。令住涅槃。不離無障礙解脫智。無障礙解脫智。不離一切法如實覺。一切法如實覺。不離無行無生行慧光。無行無生行慧光。不離禪善巧決定觀察智。禪善巧決定觀察智。不離善巧多聞。是以因聞顯心。能辯決定觀察之禪。因禪發起無行無生之慧。因慧了達諸法如實之覺。因覺圓滿無礙解脫之智。斯皆全因最初多聞之力。成就菩提。若離此宗鏡。別無成佛之門。設有所
【現代漢語翻譯】 現代漢語譯本： 不相信。還要等到什麼時候？生死之海深邃無邊，沒有智慧之舟就無法渡過；塵世煩惱之網稠密難解，沒有智慧之劍就無法斬斷。其中的四分、三量等諸多義理門徑，下面應當廣泛地辨析。
問：祖師和佛陀的大意，貴在心領神會並付諸行動。如果只是咬文嚼字，追逐文字表面的意義，只會增加戲論。所以文殊菩薩呵斥阿難說：『你只是聞持諸佛所說，為什麼不反過來聽聽自己的心？』哪裡比得上一念之間迴歸本源，深刻地契合佛的遺旨呢？
答：這些話是為那些尚未證悟的人說的，不是為已經證悟的人說的；是為那些尚未修行的人說的，不是為已經修行的人說的。如果已經是證悟且修行的人，那麼心跡都已泯滅，哪裡還需要言語？現在只是爲了那些初學且尚未證悟的人，他們的智慧之眼尚未開啟，圓融的機用尚未發動，必須藉助聽聞佛法所獲得的智慧，來輔助最初的發心。對於那些尚未修行的人，只是執著于神通和依通，學習大乘的言語，就像蟲子啃食木頭，奴隸數著錢財一樣，乃至如塵沙般眾多的教法，都是爲了這兩類人而設的。因此才能證見真諦，如佛所說的那樣去修行。而且智慧的光芒，如同太陽一樣普照一切；多聞的力量，就像燈油一樣幫助光明。因為愚昧無知的眾生，從無始以來，遭受了無量劫的痛苦，只是因為迷失了正確的信仰之路，喪失了微妙的智慧之門，狂亂地用心，顛倒地行事。為什麼反而盲目地沒有智慧的光照，反而嫌棄真實的智慧之光？貧乏缺少法財，反而拒絕多聞的寶藏？正如《華嚴經》所說：『想要度化眾生，令他們安住于涅槃（Nirvana，寂滅），就不能離開無障礙的解脫智慧；無障礙的解脫智慧，不能離開對一切法如實地覺悟；對一切法如實地覺悟，不能離開無行無生的行慧之光；無行無生的行慧之光，不能離開禪定的善巧決定觀察智；禪定的善巧決定觀察智，不能離開善巧的多聞。』因此，通過聽聞來顯發自心，能夠辨別決定觀察的禪定；通過禪定來發起無行無生的智慧；通過智慧來了達諸法如實的覺悟；通過覺悟來圓滿無礙解脫的智慧。這些都是完全依靠最初多聞的力量，才能成就菩提（Bodhi，覺悟）。如果離開了這部《宗鏡錄》，就沒有其他成佛的門徑了。假設有所
【English Translation】 English version: Disbelief. When else to wait? The sea of birth and death is deep. Without the boat of wisdom, it cannot be crossed. The net of worldly defilements is dense. Without the sword of wisdom, it cannot be wielded. The four divisions and three measures, and many other gates of meaning, should be extensively discussed below.
Question: The great intent of the Patriarchs and Buddhas lies in the mind and practice. Merely picking at meanings and following the letter only adds to frivolous debates. Therefore, Manjushri (文殊菩薩, Bodhisattva of wisdom) rebuked Ananda (阿難, Buddha's primary disciple), saying, 'You merely hold onto what the Buddhas have said; why not listen to your own mind?' How can it compare to returning to the origin in a single thought, deeply harmonizing with the Buddha's will?
Answer: These words are spoken for those who do not yet know, not for those who already know. They are spoken for those who have not yet practiced, not for those who have already practiced. If one has already known and already practiced, then even the traces of mind are extinguished; what need is there for words? Now, it is only for those beginners who do not yet know, whose eye of wisdom has not yet opened, whose perfect function has not yet been activated, that they must rely on the wisdom gained from hearing the Dharma to assist their initial aspiration. For those who have not yet practiced, they merely cling to supernatural powers and dependent powers, learning the language of the Mahayana (大乘, Great Vehicle) like a worm eating wood, like a slave counting money. Even the countless teachings like grains of sand are all for these two types of people. Therefore, one can see the truth and practice as the Buddha said. Moreover, the light of wisdom shines universally like the sun; the power of much learning is like oil adding to the brightness. Because ignorant beings, from beginningless time, have suffered immeasurable kalpas (劫, eons) of pain, it is only because they have lost the path of correct faith and lost the gate of wondrous wisdom, using their minds in a chaotic way and acting in a reversed way. Why then blindly lack the illumination of wisdom, and instead dislike the light of true wisdom? Lacking the wealth of Dharma, and further rejecting the treasure of much learning? As the Avatamsaka Sutra (華嚴經, Flower Garland Sutra) says: 'If one wishes to liberate sentient beings and lead them to abide in Nirvana (涅槃, cessation of suffering), one cannot be separated from unobstructed liberation wisdom; unobstructed liberation wisdom cannot be separated from the true realization of all dharmas; the true realization of all dharmas cannot be separated from the light of the wisdom of no-action and no-birth; the light of the wisdom of no-action and no-birth cannot be separated from the skillful and decisive observation wisdom of dhyana (禪定, meditation); the skillful and decisive observation wisdom of dhyana cannot be separated from skillful much learning.' Therefore, through hearing, one reveals the mind, and is able to discern the dhyana of decisive observation; through dhyana, one arouses the wisdom of no-action and no-birth; through wisdom, one understands the true realization of all dharmas; through realization, one perfects the wisdom of unobstructed liberation. All of this is entirely dependent on the power of much learning at the very beginning to achieve Bodhi (菩提, enlightenment). If one departs from this Zong Jing Lu (宗鏡錄, Record of the Source Mirror), there is no other gate to becoming a Buddha. Supposing there is
修。皆成魔外之法。大智度論偈云。有慧無多聞。是不知實相。譬如大暗中。有目無所見。多聞無智慧。亦不知實相。譬如大明中。有燈而無目。多聞利智慧。是所說應受。無聞無智慧。是名人身牛。且如有慧無多聞者。況如大暗中。有目而無所見。雖有智眼。而不能遍知萬法。法界緣起諸識熏習等。如處大暗之中。一無所見。是以實相遍一切法。一切法即實相。未曾有一法而出於法性。若不遍知一切法。則何由深達實相。故云亦不知實相。多聞無智慧者。況如大明中。有燈而無目。雖有多聞記持名相。而無自證真智。圓解不發。唯墮無明。大信不成。空成邪見。如大明中。雖有日月燈光。無眼何由睹見。雖聞如來寶藏。一生傳唱。聽受無疲。己眼不開。但數他寶。智眼不發。焉辯教宗。如是之人。故是不知實相。聞慧具足。方達實相之原。聞慧俱無。如牛羊之眼。豈辯萬法性相總別之方隅耶。夫學般若菩薩。不可受人牛之誚。紹佛乘大士。寧甘墮蟲木之譏。若乃智人。應須三省。是以未知心佛之寶。甘處塵勞。才聞性覺之宗。便登聖地。如賢劫定意經云。喜王菩薩。宴坐七日。過七日已。詣佛啟請。行何三昧。能悉通達八萬四千諸度法門。佛告喜王。有三昧門。名了諸法本。菩薩行時。便能通達諸度法門。諸度法門
者。諸佛有三百五十功德。一一德各修六度為因。釋曰。諸法本者。即眾生心。若隨善心。成六度門。若隨噁心。作三塗道。當樂土而為苦境。皆是心成。處地獄而變天堂。悉由心轉。或即剎那成佛。或即永劫沉淪。只在最初一念之力。故云法無定相。但隨人心。如天意樹。隨天意轉。可謂變通立驗。因果現前。不動絲毫遍窮法界。如牖隙之內。觀無際之空。似徑尺鏡中。見千里之影。有斯奇特。昧者不知。如見金為蛇。誤執寶成礫。故密嚴經偈云。譬如殊勝寶。野人所輕賤。若用飾冕旒。則為王頂戴。如是賴耶識。是清凈佛性。凡位恒雜染。佛果常保持。如美玉在水。苔衣所纏覆。賴耶處生死。習氣縈不現。於此賴耶識。有二取生相。如蛇有二頭。隨樂而同往。賴耶亦如是。與諸色相俱。一切諸世間。取之以為色。惡覺者迷惑。計為我我所。若有若非有。自在作世間。賴耶雖變現。體性恒甚深。于諸無智人。悉不能覺了。是以若能覺了。即察動心。萬境萬緣。皆從此起。若心不動。諸事寂然。入如實門。住。無分別。如入楞伽經偈云。但有心動轉。皆是世俗法。不復起轉生。見世是自心。來者是事生。去者是事滅。如實知去來。不復生分別。又若執經論無益。翻成諸聖虛功。則西土上德聲聞。徒勞結集。此方大權菩
【現代漢語翻譯】 者（zhě）：諸佛有三百五十功德（gōng dé）。一一德各修六度（liù dù）為因。釋曰：諸法本者，即眾生心。若隨善心，成六度門；若隨噁心，作三塗道（sān tú dào）。當樂土而為苦境，皆是心成；處地獄而變天堂，悉由心轉。或即剎那成佛，或即永劫沉淪。只在最初一念之力。故云法無定相，但隨人心。如天意樹，隨天意轉。可謂變通立驗，因果現前。不動絲毫遍窮法界（fǎ jiè）。如牖隙之內，觀無際之空；似徑尺鏡中，見千里之影。有斯奇特，昧者不知。如見金為蛇，誤執寶成礫。故密嚴經偈云：『譬如殊勝寶，野人所輕賤；若用飾冕旒，則為王頂戴。如是賴耶識（lài yé shí），是清凈佛性。凡位恒雜染，佛果常保持。如美玉在水，苔衣所纏覆；賴耶處生死，習氣縈不現。於此賴耶識，有二取生相。如蛇有二頭，隨樂而同往；賴耶亦如是，與諸色相俱。一切諸世間，取之以為色。惡覺者迷惑，計為我我所。若有若非有，自在作世間。賴耶雖變現，體性恒甚深。于諸無智人，悉不能覺了。』是以若能覺了，即察動心。萬境萬緣，皆從此起。若心不動，諸事寂然。入如實門，住無分別。如入楞伽經偈云：『但有心動轉，皆是世俗法；不復起轉生，見世是自心。來者是事生，去者是事滅；如實知去來，不復生分別。』又若執經論無益，翻成諸聖虛功，則西土上德聲聞，徒勞結集。此方大權菩 現代漢語譯本： 這段經文說，諸佛有三百五十種功德，每一種功德都要以修持六度作為因。解釋說，一切法的根本，就是眾生的心。如果順著善心，就能成就六度之門；如果順著噁心，就會造作三塗惡道。本來是快樂的凈土卻變成痛苦的境界，都是由心造成的；身處地獄卻能轉變成天堂，完全是由於心的轉變。或許就在一剎那間成就佛果，或許就在永恒的劫數中沉淪，關鍵就在最初一念的力量。所以說，法沒有固定的相狀，只是隨著人心而變化。就像天意樹一樣，隨著天意而轉變。可以說是變化通達，立刻應驗，因果報應就在眼前。不移動絲毫就能遍及整個法界。就像從窗戶的縫隙里，可以觀察到無邊無際的虛空；就像在直徑一尺的鏡子里，可以看到千里之外的景象。有這樣奇特之處，愚昧的人卻不知道。就像把黃金看成是蛇，錯誤地把寶物當成瓦礫。所以《密嚴經》的偈頌說：『譬如殊勝的寶物，被鄉下人輕視賤看；如果用來裝飾帝王的帽子，就會被帝王戴在頭上。像這樣，賴耶識（儲存一切經驗的根本識），就是清凈的佛性。在凡夫的地位上總是混雜著染污，在佛的果位上卻能常保清凈。就像美玉在水中，被苔蘚覆蓋纏繞；賴耶識處於生死輪迴中，被習氣所纏繞而不能顯現。』對於這賴耶識，有能取和所取兩種生相。就像蛇有兩顆頭，隨著各自的喜好一同前往；賴耶識也是這樣，與各種色相一起顯現。一切世間，都執取它作為色法。邪惡的覺悟者迷惑顛倒，把它當成『我』和『我的』。無論是存在還是不存在，都自在地造作世間。賴耶識雖然變現出各種現象，但它的體性卻恒常而深奧。對於那些沒有智慧的人，都不能覺察瞭解。因此，如果能夠覺察瞭解，就能觀察到動念的心。萬境萬緣，都是從此產生的。如果心不動搖，各種事情就寂靜下來。進入如實之門，安住于沒有分別的狀態。就像進入《楞伽經》的偈頌所說：『只要有心的動轉，都是世俗的法；不再生起動轉，就能看到世間就是自己的心。來的是事情的生起，去的是事情的滅去；如實地知道來去，不再產生分別。』如果認為研究經論沒有益處，反而成了諸位聖人的徒勞之功，那麼西土那些具有高尚品德的聲聞，就白白地辛勞結集經典了。此方的大權菩
【English Translation】 者 (zhě): The Buddhas possess three hundred and fifty merits (gōng dé). Each merit is cultivated through the Six Perfections (liù dù) as its cause. The commentary says: The root of all dharmas is the mind of sentient beings. If it follows a wholesome mind, it becomes the gateway to the Six Perfections; if it follows an evil mind, it creates the paths of the three evil realms (sān tú dào). Turning a land of bliss into a realm of suffering is all created by the mind; transforming hell into heaven is entirely due to the transformation of the mind. Perhaps in an instant, one attains Buddhahood; perhaps in endless kalpas, one sinks into samsara. It all lies in the power of the initial thought. Therefore, it is said that dharmas have no fixed form, but follow the mind of sentient beings. Like the 'as-you-wish' tree, it turns according to one's intention. It can be said to be adaptable and immediately effective, with cause and effect manifesting before one's eyes. Without moving a hair's breadth, it pervades the entire Dharma Realm (fǎ jiè). Like observing the boundless sky through a crack in the window; like seeing a thousand miles of scenery in a foot-wide mirror. There is such wonder, but the ignorant do not know. Like seeing gold as a snake, mistakenly grasping a treasure as gravel. Therefore, the verse in the Ghanavyuha Sutra says: 'For example, a precious jewel is despised by a rustic; if used to adorn a crown, it is worn on the king's head. Likewise, the Alaya Consciousness (lài yé shí) is the pure Buddha-nature. In the position of a common being, it is always mixed with defilements; in the fruit of Buddhahood, it is constantly maintained. Like a beautiful jade in water, covered by moss; the Alaya Consciousness is in samsara, obscured by habitual tendencies. In this Alaya Consciousness, there are two aspects of arising: the perceiving and the perceived. Like a snake with two heads, going together according to their desires; the Alaya Consciousness is also like this, together with all forms. All the worlds take it as form. Evil perceivers are deluded, considering it as 'I' and 'mine'. Whether it exists or does not exist, it freely creates the world. Although the Alaya Consciousness manifests various phenomena, its essence is always profound. All ignorant people cannot realize it.' Therefore, if one can realize it, one can observe the moving mind. All realms and conditions arise from this. If the mind does not move, all things are still. Entering the gate of Suchness, abiding in non-discrimination. As the verse in the Lankavatara Sutra says: 'Only when the mind moves and turns, are there worldly dharmas; no longer arising and turning, one sees the world as one's own mind. What comes is the arising of events, what goes is the cessation of events; truly knowing coming and going, one no longer generates discriminations.' Furthermore, if one insists that studying the scriptures is useless, it turns into the vain effort of all the sages, then the shravakas of high virtue in the Western Lands would have labored in vain to compile the scriptures. The great powerful Bodhi English version: This passage states that the Buddhas possess three hundred and fifty merits, each of which requires the cultivation of the Six Perfections as its cause. The explanation is that the root of all dharmas is the mind of sentient beings. If one follows a wholesome mind, one can achieve the gate of the Six Perfections; if one follows an evil mind, one will create the three evil paths. Originally a happy pure land, it becomes a realm of suffering, all caused by the mind; being in hell can be transformed into heaven, entirely due to the transformation of the mind. Perhaps in an instant, one attains Buddhahood; perhaps in eternal kalpas, one sinks into samsara, the key lies in the power of the initial thought. Therefore, it is said that dharmas have no fixed form, but change with the human mind. Like the 'as-you-wish' tree, it turns according to one's intention. It can be said to be adaptable and immediately effective, with cause and effect manifesting before one's eyes. Without moving a hair's breadth, it pervades the entire Dharma Realm. Like observing the boundless sky through a crack in the window; like seeing a thousand miles of scenery in a foot-wide mirror. There is such wonder, but the ignorant do not know. Like seeing gold as a snake, mistakenly taking a treasure as gravel. Therefore, the verse in the Ghanavyuha Sutra says: 'For example, a precious jewel is despised by a rustic; if used to adorn the king's crown, it will be worn on the king's head. Likewise, the Alaya Consciousness (the fundamental consciousness that stores all experiences), is the pure Buddha-nature. In the position of a common being, it is always mixed with defilements; in the fruit of Buddhahood, it can always be kept pure. Like a beautiful jade in water, covered by moss; the Alaya Consciousness is in samsara, obscured by habitual tendencies.' Regarding this Alaya Consciousness, there are two aspects of arising: the perceiving and the perceived. Like a snake with two heads, going together according to their desires; the Alaya Consciousness is also like this, appearing together with various forms. All the worlds grasp it as form. Evil perceivers are confused and deluded, taking it as 'I' and 'mine'. Whether it exists or does not exist, it freely creates the world. Although the Alaya Consciousness manifests various phenomena, its essence is constant and profound. For those without wisdom, they cannot perceive or understand it. Therefore, if one can perceive and understand, one can observe the moving mind. All realms and conditions arise from this. If the mind does not move, all things become still. Entering the gate of Suchness, abiding in a state of non-discrimination. Like the verse in the Lankavatara Sutra says: 'As long as there is movement of the mind, these are worldly dharmas; no longer arising and turning, one can see the world as one's own mind. What comes is the arising of events, what goes is the cessation of events; truly knowing coming and going, one no longer generates discriminations.' If one believes that studying the scriptures is useless, it turns into the vain effort of all the sages, then the shravakas of high virtue in the Western Lands would have labored in vain to compile the scriptures. The great powerful Bodhi
薩。何假翻經。如抱沉痾之人。不須妙藥。似迷險道之者。曷用導師。良醫終不救無病之人。導師亦不引識路之者。嘉餚美膳。豈可勸飽人之餐。異寶奇珍。未必動廉士之念。見與不見。全在心知。行之不行。唯關意密。實不敢以己妨于上上機人。但一心為報佛恩。依教略而纂錄。如漏管中之見。莫測義天。似偷壁罅之光。焉裨法日。今遵慈敕。教有明文。法爾沙門。須具三施。三施之內。法施為先。此八識心王。性相份量。上至極聖。下至凡夫。本末推窮。悉皆具足。只於明昧。得失似分。諸聖了之。成真如妙用。盡未來際建佛事門。眾生昧之。為煩惱塵勞。從無始來造生死事。于日用中。以不識故。莫辯心王與心所。寧知內塵與外塵。如有目之人。處闇室之內。猶生盲之者。居寶藏之中。無般若之光。何由辯真識偽。闕智眼之鑑。焉能別寶探珠。遂乃以妄為真。執常為斷。不應作而作。投虛妄之苦輪。不應思而思。集顛倒之惡業。只為不遇出世道友。未聞無上圓詮。任自胸襟。縱我情性。取一期之暫樂。積萬劫之餘殃。以日繼時。罔知罔覺。從生至老。不省不思。以無明俱時而生。以無明俱時而死。從一闇室。投一闇室。出一苦輪。入一苦輪。歷劫逾生。未有休日。此身他世。幾是脫時。宗鏡本懷。正為於此。是
以照之如鏡。何法而不明。歸之如海。何川。而不入。若千年闇室。破之唯一燈。無始塵勞。照之唯一觀。此具足詮旨。信入而不動神情。成現法門。諦了而匪勞心力。若更不信。徒抱惛迷。深囑后賢。無失法利。故法華經偈云。不求大勢佛。及與斷苦法。深入諸邪見。以苦欲舍苦。為是眾生故。而起大悲心。為不依正覺廣大威勢之力。及正念一心法威德力。於心外取法。成諸邪見。以生滅為因。以生滅為果。本出生死。重增生死。為是等故。而起大悲。拔其妄苦。以生死是眾苦之本。雖年百歲。猶若剎那。如東逝之長波。似西垂之殘照。擊石之星火。驟隙之迅駒。風裡之微燈。草頭之懸露。臨崖之朽樹。爍目之電光。若不遇正法廣大修行。則萬劫沉淪。虛生浪死。如大涅槃經云。複次菩薩修于死想。觀是壽命。常為無量怨仇所繞。唸唸損減。無有增長。猶山瀑水。不得停住。亦如朝露。勢不久停。如囚趣市。步步近死。如牽牛羊。詣于屠所。迦葉菩薩言。世尊。云何智者觀念念滅。善男子。譬如四人皆善射術。聚在一處。各射一方。俱作是念。我等四箭。俱發俱墮。復有一人作是念言。如是四箭。及其未墮。我能一時以手接取。善男子。如是之人。可說疾不。迦葉菩薩言。如是。世尊。佛言。善男子。地行鬼疾。復
【現代漢語翻譯】 現代漢語譯本： 以光明照耀，如同鏡子一般。有什麼法理不能夠明白呢？歸向大海，有什麼河流不能夠匯入呢？如同千年黑暗的房間，打破它只需要一盞燈。無始以來的塵勞煩惱，照亮它只需要一個觀照。這完整地詮釋了宗旨，深信並融入其中，心神就不會動搖，成就現世的法門，真實明白而不需要耗費心力。如果還不相信，只是徒然地抱持著昏昧迷惑。深深地囑咐後來的賢者，不要失去這佛法的利益。 所以《法華經》的偈頌說：『不求大勢佛（Mahasthamaprapta，以智慧之光普照一切，令眾生脫離三途之苦的大菩薩），以及斷絕痛苦的佛法，卻深入各種邪見，想要用痛苦來捨棄痛苦。』這是爲了這些眾生，而生起大悲心。因為他們不依靠正覺廣大威勢的力量，以及正念一心法威德的力量，在心外求法，成就各種邪見，以生滅為因，以生滅為果，本來是爲了脫離生死，反而加重了生死。爲了這些眾生，而生起大悲心，拔除他們的虛妄痛苦。因為生死是眾苦的根本，即使活到一百歲，也好像一剎那。如同向東流逝的長波，好像西邊垂落的殘陽，如同擊石的星火，如同快速從縫隙中跑過的駿馬，如同風中的微弱燈火，如同草尖上懸掛的露珠，如同懸崖邊的朽爛樹木，如同閃爍的電光。如果不能遇到正法廣大修行，那麼就會萬劫沉淪，虛度一生，白白死去。 如同《大涅槃經》所說：『再者，菩薩修習死亡之想，觀察這壽命，常常被無量的怨仇所圍繞，唸唸損減，沒有增長，好像山上的瀑布，不能夠停止，也好像早晨的露水，很快就會消失。如同囚犯走向刑場，每一步都接近死亡，如同牽著牛羊，前往屠宰場。』 迦葉菩薩（Kasyapa，佛陀十大弟子之一，以頭陀第一著稱）說：『世尊，為什麼智者要觀念念滅呢？』佛說：『善男子，譬如四個人都擅長射箭，聚集在一處，各自射向一方，都這樣想：我們四支箭，同時發射，同時墜落。又有一個人這樣想：這四支箭，在它們還沒有墜落的時候，我能夠同時用手接住。善男子，這樣的人，可以說快嗎？』迦葉菩薩說：『是的，世尊。』佛說：『善男子，地行鬼（能于地上迅速行走之鬼）的速度，比他還快。
【English Translation】 English version: It illuminates like a mirror. What Dharma cannot be understood? It returns to the sea. What river does not enter? Like a thousand-year-old dark room, breaking it requires only one lamp. Beginningless dust and labor, illuminating it requires only one contemplation. This fully explains the purpose, believing and integrating into it, the mind will not waver, achieving the Dharma gate of the present life, truly understanding without expending mental effort. If you still do not believe, you are merely holding onto ignorance and confusion. Deeply instruct future sages, do not lose the benefit of this Dharma. Therefore, the verse in the Lotus Sutra says: 'Do not seek Mahasthamaprapta (a Bodhisattva who illuminates all with the light of wisdom, enabling beings to escape the suffering of the three evil paths), nor the Dharma of cutting off suffering, but delve into various wrong views, wanting to use suffering to abandon suffering.' This is for these beings, to arouse great compassion. Because they do not rely on the power of the vast majesty of Right Enlightenment, nor the power of the Dharma's virtue of Right Mindfulness and single-mindedness, seeking Dharma outside the mind, achieving various wrong views, taking birth and death as the cause, and birth and death as the result, originally to escape birth and death, but instead increasing birth and death. For these beings, arouse great compassion, to remove their false suffering. Because birth and death are the root of all suffering, even if one lives to be a hundred years old, it is like a moment. Like a long wave flowing eastward, like the setting sun in the west, like a spark from striking a stone, like a swift horse running through a crack, like a faint lamp in the wind, like dew hanging on the tip of grass, like a rotten tree on a cliff, like flashing lightning. If one does not encounter the vast practice of the Right Dharma, then one will sink into kalpas of suffering, wasting one's life, dying in vain. As the Nirvana Sutra says: 'Furthermore, a Bodhisattva cultivates the thought of death, observing that this life is constantly surrounded by countless enemies, decreasing moment by moment, without increasing, like a waterfall in the mountains, unable to stop, also like morning dew, quickly disappearing. Like a prisoner going to the execution ground, each step approaching death, like leading cattle and sheep to the slaughterhouse.' Kasyapa Bodhisattva (one of the ten major disciples of the Buddha, known for being foremost in ascetic practices) said: 'World Honored One, why should the wise contemplate the cessation of each moment?' The Buddha said: 'Good man, for example, four people are skilled in archery, gathered in one place, each shooting in one direction, all thinking: our four arrows, shot at the same time, fall at the same time. And another person thinks: these four arrows, before they fall, I can catch them all at once with my hands. Good man, can such a person be said to be fast?' Kasyapa Bodhisattva said: 'Yes, World Honored One.' The Buddha said: 'Good man, the speed of a earth-traveling ghost (a ghost that can travel quickly on the ground) is even faster than that.'
速是人。有飛行鬼。復速地行。四天王疾。復速飛行。日月神天。復速四天王。堅疾天。復疾日月。眾生壽命。復速堅疾。善男子。一息一眴。眾生壽命四百生滅。智者若能觀命如是。是名能觀念念滅也。善男子。智者觀命。系屬死王我若能離如是死王。則得永斷無常壽命。複次智者觀是壽命。猶如河岸。臨峻大樹。亦如有人。作大逆罪。及其受戮。無憐愍者。如師子王。大飢困時。亦如毒蛇。吸大風時。猶如渴馬。護惜水時。如大惡鬼。瞋恚發時。眾生死王亦復如是。善男子。智者若能作如是觀。是則名為修集死想。善男子。智者復觀。我今出家。設得壽命七日七夜。我當於中精勤修道。護持禁戒。說法教化。利益眾生。是名智者修于死想。復以七日七夜為多。若得六日五日四日三日二日一日一時。乃至出息入息之頃。我當於中精勤修道。護持禁戒。說法教化。利益眾生。是名智者善修死想。又梁朝有高僧。奉帝請百大德試有道者。請至朝門。嚴備一百甲兵。旌旗耀日。怖百大德。九十九人。悉皆驚走。唯有一大德而無驚怖。王問和尚。何故不怕。僧答云。怕何物。我初生垓童之時。剎那剎那。唸唸已死。故知諸佛苦心。菩薩誓志。為救眾生。如是悲切。應須遞相警策。不可倏爾因循。且三界受身。未脫死地。新新
{ "translations": [ "現代漢語譯本", "速是人（速度快的人）。有飛行鬼（能飛行的鬼）復速地行（也能快速在地上行走）。四天王疾（四天王行動迅速），復速飛行（也能快速飛行）。日月神天（日月神的速度）復速四天王（比四天王還快）。堅疾天（堅疾天的速度）復疾日月（比日月神還快）。眾生壽命（眾生的壽命）復速堅疾（比堅疾天還快，因為每一刻都在流逝）。善男子，一息一眴（一呼一吸，一眨眼之間），眾生壽命四百生滅（眾生的壽命已經經歷了四百次的生滅）。智者若能觀命如是（有智慧的人如果能這樣觀察壽命），是名能觀念念滅也（就叫做能夠觀察到唸唸生滅）。善男子，智者觀命（有智慧的人觀察壽命），系屬死王（被死王所掌控），我若能離如是死王（我如果能夠脫離這樣的死王），則得永斷無常壽命（就能永遠斷除無常的壽命）。", "複次智者觀是壽命（其次，有智慧的人觀察壽命），猶如河岸（就像河岸），臨峻大樹（邊上高大的樹木）。亦如有人（也像有的人），作大逆罪（犯下滔天大罪），及其受戮（即將被處決），無憐愍者（沒有人會憐憫）。如師子王（像獅子王），大飢困時（非常飢餓的時候）。亦如毒蛇（也像毒蛇），吸大風時（吸入大量空氣的時候）。猶如渴馬（像口渴的馬），護惜水時（珍惜水的時候）。如大惡鬼（像大惡鬼），瞋恚發時（發起嗔恨的時候）。眾生死王亦復如是（眾生的死王也是這樣）。善男子，智者若能作如是觀（有智慧的人如果能夠這樣觀察），是則名為修集死想（這就叫做修習死亡的觀想）。", "善男子，智者復觀（有智慧的人進一步觀察），我今出家（我現在出家），設得壽命七日七夜（假設我還能活七天七夜），我當於中精勤修道（我應當在這段時間裡精進修行），護持禁戒（守護戒律），說法教化（說法教化），利益眾生（利益眾生）。是名智者修于死想（這就叫做有智慧的人修習死亡的觀想）。復以七日七夜為多（再以七天七夜為多），若得六日五日四日三日二日一日一時（如果能活六天、五天、四天、三天、兩天、一天、一個小時），乃至出息入息之頃（乃至一呼一吸之間），我當於中精勤修道（我應當在這段時間裡精進修行），護持禁戒（守護戒律），說法教化（說法教化），利益眾生（利益眾生）。是名智者善修死想（這就叫做有智慧的人善於修習死亡的觀想）。", "又梁朝有高僧（又，梁朝有一位高僧），奉帝請百大德試有道者（奉皇帝之命，邀請一百位高僧大德來測試有道之人）。請至朝門（請到朝廷大門），嚴備一百甲兵（嚴陣以待，準備了一百名士兵），旌旗耀日（旗幟在陽光下閃耀），怖百大德（以此來恐嚇一百位高僧大德）。九十九人（九十九人），悉皆驚走（都驚慌逃跑）。唯有一大德而無驚怖（只有一位高僧大德沒有驚慌）。王問和尚（皇帝問這位和尚），何故不怕（為什麼不怕）？僧答云（僧人回答說），怕何物（怕什麼）？我初生垓童之時（我剛出生的時候），剎那剎那（每一剎那），唸唸已死（每一個念頭都已經死了）。故知諸佛苦心（所以知道諸佛的苦心），菩薩誓志（菩薩的誓願），為救眾生（是爲了拯救眾生），如是悲切（如此悲切）。應須遞相警策（應該互相警醒勉勵），不可倏爾因循（不可片刻懈怠）。且三界受身（而且在三界中受身），未脫死地（沒有脫離死亡之地），新新（新的新的）" ], "english_translations": [ "English version", 'Speed is a person (someone who is fast). There are flying ghosts (ghosts that can fly) who are also fast on the ground. The Four Heavenly Kings are swift, and also swift in flight. The gods of the sun and moon are faster than the Four Heavenly Kings. The Firm and Swift Heaven is faster than the sun and moon. The lifespan of sentient beings is even faster than the Firm and Swift Heaven (because it is constantly passing). Good man, in a single breath and blink of an eye, the lifespan of sentient beings experiences four hundred births and deaths. If a wise person can contemplate life in this way, it is called being able to contemplate the cessation of each moment. Good man, a wise person contemplates life as being controlled by the King of Death. If I can escape from this King of Death, then I can permanently cut off impermanent life.', 'Furthermore, a wise person contemplates life as being like a riverbank with a tall tree on a steep cliff. It is also like a person who has committed a great crime and is about to be executed, with no one to pity them. Like a lion king when it is very hungry and distressed. Also like a poisonous snake when it inhales a large gust of wind. Like a thirsty horse cherishing water. Like a great evil ghost when anger arises. The King of Death for sentient beings is also like this. Good man, if a wise person can contemplate in this way, it is called cultivating the contemplation of death.', 'Good man, a wise person further contemplates: \'Now that I have left home (become a monk), even if I were to live for seven days and seven nights, I should diligently cultivate the Way during this time, uphold the precepts, teach the Dharma, and benefit sentient beings.\' This is called a wise person cultivating the contemplation of death. Furthermore, considering seven days and seven nights as a long time, if I were to live for six days, five days, four days, three days, two days, one day, one hour, or even for the duration of a single breath, I should diligently cultivate the Way during this time, uphold the precepts, teach the Dharma, and benefit sentient beings. This is called a wise person skillfully cultivating the contemplation of death.', 'Moreover, in the Liang Dynasty, there was a high-ranking monk who, upon the emperor\'s request, invited a hundred virtuous monks to test those who had attained the Way. They were invited to the palace gate, where a hundred armored soldiers were prepared, with banners shining in the sun, to intimidate the hundred virtuous monks. Ninety-nine of them were frightened and ran away. Only one virtuous monk was not afraid. The king asked the monk, \'Why are you not afraid?\' The monk replied, \'What is there to fear? From the moment I was born, in every instant, every thought has already died. Therefore, I know the suffering heart of all Buddhas and the vows of Bodhisattvas to save sentient beings. We should encourage each other and not be lazy for even a moment. Moreover, having taken a body in the Three Realms, we have not escaped the land of death, new, new.\'' ] }
生滅。唸唸輪迴。直饒天帝五欲之榮。輪王七寶之富。泰來運合。賞悅暫時。報盡緣終。悲憂長久。物極則返。因果相酬。處業系中。誰能免者。故法界箴云。莫言無畏。其禍鼎沸。勿言無傷。其禍猶長。爭如一念還原。紹隆佛種。念念不忘利物。步步與道相應。究竟同歸。莫先宗鏡。所以華嚴經云。佛子。此菩薩摩訶薩。復於一切眾生。生利益心。安樂心。慈心。悲心。憐愍心。攝受心。守護心。自己心。師心。大師心。作是念言。眾生可愍。墮于邪見。惡慧惡欲。惡道稠林。我應令彼住于正見。行真實道。又作是念。一切眾生。分別彼我。互相破壞。斗諍瞋恨。熾然不息。我當令彼住于無上大慈之中。又作是念。一切眾生。貪取無厭。唯求財利。邪命自活。我當令彼住于清凈身語意業正命法中。又作是念。一切眾生。常隨三毒。種種煩惱。因之熾然。不解。志求出要方便。我當令彼除滅一切煩惱大火。安置清涼涅槃之處。又作是念。一切眾生。為愚癡重闇妄見厚膜之所覆。故入蔭翳稠林。失智慧光明。行曠野險道。起諸惡見。我當令彼得無障礙清凈智眼。知一切法如實相。不隨他教。又作是念。一切眾生。在於生死險道之中。將墮地獄畜生餓鬼。入惡見網中。為愚癡稠林所迷。隨逐邪道。行顛倒行。譬如盲人。無
【現代漢語翻譯】 現代漢語譯本： 生滅變化，唸唸都在輪迴。縱然是天帝享受五欲的榮華，輪王擁有七寶的財富，好運來時，賞心悅目也只是暫時的。福報享盡，緣分終了，悲傷憂愁卻是長久的。事物發展到極點就會向相反的方向轉化，因果報應絲毫不爽。身處業力束縛之中，誰又能倖免呢？所以《法界箴》中說：『不要說沒有危險，那災禍會像鼎水沸騰一樣；不要說沒有傷害，那禍患還會延續很久。』不如一念迴歸本源，繼承和發揚佛的種子，念念不忘利益眾生，步步與真理相應，最終同歸于宗鏡（指佛法的根本）。所以《華嚴經》中說：『佛子，這位菩薩摩訶薩，又對一切眾生，生起利益之心、安樂之心、慈悲之心、憐憫之心、攝受之心、守護之心、自己之心、師長之心、大師之心。』他這樣想：『眾生真是可憐，墮入邪見，具有惡劣的智慧和慾望，身處充滿罪惡的道路和稠密的森林中。我應當讓他們安住于正見，行持真實的道路。』又這樣想：『一切眾生，分別彼此，互相破壞，爭鬥瞋恨，熾盛而不停止。我應當讓他們安住于無上的大慈之中。』又這樣想：『一切眾生，貪得無厭，只求財利，用不正當的手段謀生。我應當讓他們安住于清凈的身語意業和正當的謀生方法之中。』又這樣想：『一切眾生，常常跟隨貪嗔癡三毒，產生種種煩惱，因此煩惱熾盛，不明白尋求脫離苦海的方便法門。我應當讓他們熄滅一切煩惱的大火，安置在清涼的涅槃之處。』又這樣想：『一切眾生，被愚癡的厚重黑暗和虛妄的見解所覆蓋，所以進入昏暗的稠林，失去智慧的光明，行走在曠野的險惡道路上，產生各種惡劣的見解。我應當讓他們獲得沒有障礙的清凈智慧之眼，瞭解一切法的真實相狀，不隨從他人的教導。』又這樣想：『一切眾生，處在生死的險惡道路之中，將要墮入地獄、畜生、餓鬼道，進入邪惡見解的網中，被愚癡的稠林所迷惑，追隨邪道，行持顛倒的行為，譬如盲人一樣，沒有……』
【English Translation】 English version: Arising and ceasing, moment by moment, is the cycle of reincarnation. Even the heavenly emperor's enjoyment of the five desires and the wheel-turning king's possession of the seven treasures are only temporary pleasures when fortune arrives. When blessings are exhausted and the karmic connection ends, sorrow and grief are prolonged. When things reach their extreme, they revert. Cause and effect are reciprocally rewarded. Who can escape being bound by karma? Therefore, the 'Admonitions of the Dharma Realm' says: 'Do not say there is no danger, for the calamity will boil like water in a cauldron; do not say there is no harm, for the misfortune will continue for a long time.' It is better to return to the origin with a single thought, to inherit and promote the Buddha's seed, to never forget benefiting beings, to be in accord with the Way at every step, and ultimately to return to the same source, which is none other than the Mirror of the Source (宗鏡 - the fundamental principle of Dharma). Therefore, the 'Avatamsaka Sutra' says: 'Buddha-child, this Bodhisattva-Mahasattva, again, towards all sentient beings, generates a mind of benefit, a mind of peace and happiness, a mind of loving-kindness, a mind of compassion, a mind of sympathy, a mind of acceptance, a mind of protection, a mind of self, a mind of a teacher, a mind of a great teacher.' He thinks thus: 'Sentient beings are truly pitiable, fallen into wrong views, possessing evil wisdom and desires, dwelling in dense forests of evil paths. I should cause them to abide in right views and practice the true path.' And he thinks thus: 'All sentient beings discriminate between self and others, mutually destroy each other, fight and hate, blazing without ceasing. I should cause them to abide in unsurpassed great compassion.' And he thinks thus: 'All sentient beings are insatiably greedy, seeking only wealth and profit, living by improper means. I should cause them to abide in pure actions of body, speech, and mind, and in the right livelihood according to the Dharma.' And he thinks thus: 'All sentient beings constantly follow the three poisons (貪嗔癡 - greed, hatred, and delusion), generating various afflictions, thus the afflictions blaze intensely, and they do not understand how to seek expedient means to escape suffering. I should cause them to extinguish the great fire of all afflictions and place them in the cool abode of Nirvana.' And he thinks thus: 'All sentient beings are covered by the heavy darkness of ignorance and the thick membrane of false views, therefore they enter the dark and dense forest, lose the light of wisdom, walk on dangerous paths in the wilderness, and generate various evil views. I should cause them to obtain unobstructed pure wisdom eyes, to know the true nature of all dharmas as they are, and not follow the teachings of others.' And he thinks thus: 'All sentient beings are in the perilous path of birth and death, about to fall into hell, the animal realm, and the realm of hungry ghosts, entering the net of evil views, deluded by the dense forest of ignorance, following evil paths, practicing inverted actions, like blind people, without...'
有導師。非出要道。謂為出要。入魔境界。惡賊所攝。隨順魔心。遠離佛意。我當拔出如是險難。令住無畏一切智城。又作是念。一切眾生。為大瀑水波浪所沒。入欲流。有流。無明流。見流。生死洄洑。愛河漂轉。湍馳奔激。不暇觀察。為欲覺。恚覺。害覺。隨逐不捨。身見羅剎。于中執取。將其永入愛慾稠林。于所貪愛。深生染著。住我慢原阜。安六處聚落。無善救者。無能度者。我當於彼起大悲心。以諸善根而為救濟。令無災患。離染寂靜。住於一切智慧寶洲。又作是念。一切眾生。處世牢獄。多諸苦惱。常懷愛憎。自生憂怖。貪慾重械之所繫縛。無明稠林以為覆障。於三界內。莫能自出。我當令彼永離三有。住無障礙大涅槃中。又作是念。一切眾生。執著於我。諸蘊窟宅。不求出離。依六處空聚。起四顛倒行。為四大毒蛇之所侵惱。五蘊怨賊之所殺害。受無量苦。我當令彼住于最勝無所著處。所謂滅一切障礙。住無上涅槃。所以如上經云。我當令彼住于正見。行真實道。又云。令彼安置清涼涅槃之處。又云。令彼知一切法如實相。不隨他教。又云。令住無畏一切智城。又云。住於一切智慧寶洲。又云。令彼住于最勝無所著處。故知句句。悉皆指歸宗鏡。何者。若悟自心。即是正見。離顛倒故。楞伽經云。心外
【現代漢語翻譯】 現代漢語譯本 有邪師引導。不說是脫離苦海的正道，卻說是脫離苦海的正道，這是進入了魔的境界，被惡賊所控制，順從魔的心意，遠離佛的教誨。我應當救拔出這些處於危險困境中的眾生，讓他們安住在無畏的一切智慧之城。 我又這樣想，一切眾生，被巨大的瀑布波浪所淹沒，進入了欲流（Kāma-ogha，對感官享樂的渴望之流），有流（Bhava-ogha，對存在的渴望之流），無明流（Avijjā-ogha，無明之流），見流（Diṭṭhi-ogha，錯誤的見解之流），在生死輪迴中旋轉，在愛河中漂流，水流湍急奔騰，沒有時間觀察。被欲覺（Kāma-vitakka，感官慾望的思想），恚覺（Vyāpāda-vitakka，嗔恨的思想），害覺（Vihiṃsā-vitakka，傷害的思想）所追逐不捨。身見羅剎（Sakkāya-diṭṭhi rākṣasa，認為五蘊是『我』的惡鬼）在其中抓取他們，將他們永遠帶入愛慾的稠密森林。對於所貪愛的事物，深深地產生染著，住在傲慢的山丘上，安住在六處（Saḷāyatana，眼、耳、鼻、舌、身、意）的聚落中，沒有好的救助者，沒有能夠救度他們的人。我應當對他們生起大悲心，用各種善根來救濟他們，使他們沒有災患，遠離染污，獲得寂靜，安住在一切智慧的寶洲。 我又這樣想，一切眾生，處在世間的牢獄中，有很多的痛苦煩惱，常常懷有愛和憎，自己產生憂愁和恐怖，被貪慾的沉重枷鎖所束縛，被無明的稠密森林所覆蓋遮蔽，在三界（Trailokya，欲界、色界、無色界）之內，不能自己脫離。我應當讓他們永遠脫離三有（Bhava-traya，欲有、色有、無色有），安住在沒有障礙的大涅槃（Mahā-nirvāṇa）中。 我又這樣想，一切眾生，執著于『我』，把五蘊（Skandha，色、受、想、行、識）當作窟宅，不尋求出離，依靠六處（Saḷāyatana，眼、耳、鼻、舌、身、意）的空聚，生起四種顛倒（Viparyāsa，常、樂、我、凈的顛倒）的行為，被四大毒蛇（四大元素）所侵擾，被五蘊的怨賊所殺害，遭受無量的痛苦。我應當讓他們安住在最殊勝的無所執著之處，也就是滅除一切障礙，安住在無上的涅槃（Nirvāṇa）。 所以如上面的經文所說，『我應當讓他們安住在正見（Samyag-dṛṣṭi）中，行真實之道。』又說，『讓他們安置在清涼涅槃（Nirvāṇa）之處。』又說，『讓他們知道一切法的如實相，不隨從他人的教導。』又說，『讓他們安住在無畏的一切智慧之城。』又說，『安住在一切智慧的寶洲。』又說，『讓他們安住在最殊勝的無所執著之處。』所以知道句句都指向宗鏡（宗門之鏡）。為什麼呢？如果領悟了自己的心，那就是正見，因為遠離了顛倒的緣故。《楞伽經》（Laṅkāvatāra Sūtra）說，心外
【English Translation】 English version There are teachers who, not speaking of the essential path of liberation, claim it to be the essential path, thus entering the realm of demons, controlled by evil thieves, following the mind of demons, and distancing themselves from the Buddha's teachings. I shall rescue such beings from these perilous difficulties, enabling them to dwell in the fearless city of all wisdom. Furthermore, I contemplate that all sentient beings are submerged by the waves of a great waterfall, entering the streams of desire (Kāma-ogha, the flood of sensual desire), existence (Bhava-ogha, the flood of becoming), ignorance (Avijjā-ogha, the flood of ignorance), and views (Diṭṭhi-ogha, the flood of views), swirling in the eddies of birth and death, drifting in the river of love, rushing and surging swiftly, without time to observe. They are relentlessly pursued by thoughts of desire (Kāma-vitakka, thoughts of sensual pleasure), thoughts of hatred (Vyāpāda-vitakka, thoughts of ill-will), and thoughts of harm (Vihiṃsā-vitakka, thoughts of violence). The demon of self-view (Sakkāya-diṭṭhi rākṣasa, the demon of clinging to the aggregates as 'self') seizes them, leading them forever into the dense forest of love and desire. They develop deep attachments to what they crave, dwelling on the hill of pride, residing in the settlements of the six sense bases (Saḷāyatana, the six sense organs: eye, ear, nose, tongue, body, and mind), without good saviors, without anyone to liberate them. I shall generate great compassion for them, using all good roots to rescue them, so that they are free from calamity, detached from defilements, and dwell in peace on the treasure island of all wisdom. Furthermore, I contemplate that all sentient beings are confined in the prison of the world, with much suffering and distress, constantly harboring love and hatred, generating their own worries and fears, bound by the heavy shackles of greed, covered and obscured by the dense forest of ignorance, unable to escape from within the three realms (Trailokya, the realms of desire, form, and formlessness). I shall enable them to forever escape the three realms of existence (Bhava-traya, the three planes of existence: desire, form, and formlessness), dwelling in the unobstructed Great Nirvana (Mahā-nirvāṇa). Furthermore, I contemplate that all sentient beings cling to 'self', taking the aggregates (Skandha, the five aggregates: form, feeling, perception, mental formations, and consciousness) as their dwelling, not seeking liberation, relying on the empty gathering of the six sense bases (Saḷāyatana, the six sense organs: eye, ear, nose, tongue, body, and mind), engaging in the four inversions (Viparyāsa, the four distortions of perception: seeing impermanence as permanence, suffering as pleasure, non-self as self, and impurity as purity), afflicted by the four great poisonous snakes (the four elements), killed by the enemy thieves of the five aggregates, suffering immeasurable pain. I shall enable them to dwell in the most supreme, unattached place, which is the cessation of all obstacles, dwelling in unsurpassed Nirvana (Nirvāṇa). Therefore, as the sutra above says, 'I shall enable them to dwell in right view (Samyag-dṛṣṭi), practicing the path of truth.' It also says, 'Let them be placed in the cool place of Nirvana (Nirvāṇa).' It also says, 'Let them know the true nature of all dharmas, not following the teachings of others.' It also says, 'Let them dwell in the fearless city of all wisdom.' It also says, 'Dwelling on the treasure island of all wisdom.' It also says, 'Let them dwell in the most supreme, unattached place.' Therefore, know that every phrase points to the Mirror of the Zen School. Why? If one awakens to one's own mind, that is right view, because it is free from inversions. The Laṅkāvatāra Sūtra says, outside the mind
見法。名為外道。若悟自心。即是涅槃。離生死故。論云。心外有法。生死輪迴。若了一心。生死永絕。若悟自心。即是實相。離虛妄故。法華經云。唯此一事實。餘二即非真。若悟自心。即是智城。離愚癡故。思益經云。愚于陰界入。而欲求菩提。陰界入即是。離是無菩提。若悟自心。即是寶洲。具法財故。華嚴論云。寶洲在何處。即眾生心是。若悟自心。即是最勝無所著處。離住相故。若心外立法。則隨處生著。法華經云。拔出眾生。處處貪著。金剛經云。若菩薩心不住法而行佈施。如人有目。日光明照。見種種色。是知心目開明。智日普照。光吞萬像。法界洞然。豈更有一纖塵而作障翳乎。如是則空心不動。具足六波羅蜜。何者。若不見一塵。則無所取。若無所取。亦無可與。是佈施義。是大舍義。故經云。無可與者。名曰佈施。如是則慳施同倫。取捨平等。不歸宗鏡。何以裁之。如一缽和尚歌云。慳時舍。舍時慳。不離內外及中間。亦無慳。亦無舍。寂寂寥寥無可把。又證道歌云。默時說。說時默。大施門開無壅塞。有人問我解何宗。報道摩訶般若力。又若不見一塵。則無持無犯。故云若覓戒三毒。瘡痍幾時差。辱境如龜毛。忍心不可得。精進心不起。無法可對治。內外心不生。定亂俱無寄。悉入無生忍。皆
成般若門。
問。本宗大旨。舉意便知。何待敷揚。勞神述作。
答。一切施為。無非佛事。盡堪悟道。皆是入門。所以普賢佛國。以瞪目為佛事。南閻浮提。以音聲為佛事。乃至山海亭臺。衣服飲食。語默動靜。異相施為。一一提宗。皆入法界。但隨緣體妙。遇境知心。乃至見色聞。聲俱能證果。華飛釧動。儘可棲神。如論云。有國王觀華飛葉動。得辟支佛。釧動者。禪經云。有國王令宮女摩身。為镮釧鬧。令漸漸減釧。乃至唯一則不復聲。因思此聲。從因緣生。悟辟支佛。亦如獼猴。見辟支佛坐禪。後於余處。見諸外道種種苦行。乃教外道加趺而坐。手捻其口。令合其眼。諸外道嘆云。必有勝法。外道受教。皆證辟支佛。故知但遵教行者。依法不依人。無不證果。唯除不信人。千佛不能救。如華嚴經中。說。信為手。如人有手。至珍寶所。隨意採取。若當無手。空無所獲。如是入佛法者。有信心手。隨意採取道法之寶。若無信心。空無所得。如昔人云。人之無道。猶車之無軸。車無軸不可駕。人無道不可行。又云。君子無親。非道不同。何得一向略虛。不勤求至道。此宗鏡錄。是珍寶聚。能得諸佛無上大菩提法寶。一切不可思議功德。故是清凈聚。無六十二之邪見垢。八萬四千之煩惱濁故。能滿一切
【現代漢語翻譯】 現代漢語譯本 成就般若之門。
問：本宗的大旨，一舉心動念便應知曉，何必還要大費周章地敷陳揚厲，勞神著述呢？
答：一切作為，無一不是佛事；一切都可用來領悟真道，都是入道的門徑。所以普賢佛國，以瞪目注視為佛事；南閻浮提（Jambudvipa，指我們所居住的這個世界），以音聲為佛事。乃至山海亭臺，衣服飲食，言語沉默，行動靜止，各種不同的現象和作為，一一都能提點宗要，都能進入法界。只要隨順因緣體悟玄妙，面對境界明瞭自心，乃至見到顏色，聽到聲音，都能證得果位。花瓣飛舞，手鐲搖動，都可寄託精神。如論中所說，有國王觀看花瓣飛舞，樹葉飄動，從而證得辟支佛（Pratyekabuddha，又稱緣覺或獨覺，指無師自悟的修行者）的果位。至於手鐲搖動的例子，《禪經》中記載，有國王讓宮女按摩身體，因為手鐲的撞擊聲而感到厭煩，於是命令宮女逐漸減少佩戴的手鐲，直到只剩一個時，撞擊聲便不再響起。國王因此思索這聲音的產生，乃是因緣和合所生，從而領悟了辟支佛的果位。又如獼猴，看見辟支佛坐禪，後來在其他地方，看見一些外道進行種種苦行，於是教導外道們跏趺而坐，用手捏住他們的嘴巴，讓他們閉上眼睛。外道們讚歎說，這必定是殊勝的修行方法。外道們接受了獼猴的教導，都證得了辟支佛的果位。所以要知道，只要遵從教導而行，依法不依人，沒有不能證得果位的，唯獨不相信的人，即使千佛也無法救度。如《華嚴經》中所說，信心是手，就像人有了手，到了珍寶之處，便可隨意採取。如果沒了手，便一無所獲。同樣，進入佛法的人，有了信心之手，便可隨意採取道法之寶。如果沒有信心，便一無所得。正如古人所說，人沒有道，就像車沒有軸一樣。車沒有軸就無法行駛，人沒有道就無法行動。又說，君子不講親疏，只看是否道不同。怎麼可以一味地輕率虛度，不勤奮地尋求至道呢？這部《宗鏡錄》，是珍寶的聚集之處，能夠獲得諸佛無上的大菩提法寶，以及一切不可思議的功德，所以是清凈的聚集之處，沒有六十二種邪見的污垢，也沒有八萬四千種煩惱的渾濁，因此能夠滿足一切願望。
【English Translation】 English version Achieving the Prajna Gate.
Question: The main purpose of this school should be known with a single thought. Why bother to elaborate and compose, exhausting your mind in writing?
Answer: All actions are nothing but Buddha-deeds; everything can be used to realize the truth, and all are entrances to the path. Therefore, in the Buddha-land of Samantabhadra (普賢, Universal Worthy Bodhisattva), staring with eyes wide open is a Buddha-deed; in Jambudvipa (南閻浮提, the world we live in), sound is a Buddha-deed. Even mountains, seas, pavilions, clothes, food, drink, speech, silence, movement, stillness, and various phenomena and actions—each and every one can point to the essence of the school and enter the Dharma realm. Just follow the conditions to embody the subtlety, and know the mind when facing circumstances. Even seeing colors and hearing sounds can lead to the attainment of fruition. Flying flowers and moving bracelets can all be places to rest the spirit. As the treatise says, there was a king who, by observing flying flowers and moving leaves, attained the state of a Pratyekabuddha (辟支佛, Solitary Buddha). As for the moving bracelet, the 'Zen Sutra' records that a king, annoyed by the sound of the bracelets when palace women massaged him, ordered them to gradually reduce the number of bracelets they wore until only one remained, at which point the sound disappeared. The king then pondered the origin of this sound, realizing that it arose from the combination of causes and conditions, and thus attained the state of a Pratyekabuddha. Similarly, a monkey, having seen a Pratyekabuddha meditating, later saw some heretics practicing various asceticisms in other places. The monkey then taught the heretics to sit in the lotus position, pinch their mouths shut, and close their eyes. The heretics exclaimed, 'This must be a superior method!' Accepting the monkey's teaching, they all attained the state of Pratyekabuddha. Therefore, know that as long as one follows the teachings and practices, relying on the Dharma and not on the person, there is no one who cannot attain fruition, except for those who do not believe, whom even a thousand Buddhas cannot save. As the 'Avatamsaka Sutra' says, faith is like a hand. Just as a person with a hand can freely take treasures when they reach a place full of them, but if they have no hand, they will gain nothing. Likewise, those who enter the Buddha-dharma with the hand of faith can freely take the treasures of the Dharma. But without faith, they will gain nothing. As the ancients said, a person without the Way is like a cart without an axle. A cart without an axle cannot be driven, and a person without the Way cannot act. It is also said that a noble person has no favorites, only those who differ in their Way. How can one be so careless and negligent, not diligently seeking the ultimate Way? This 'Zong Jing Lu' (宗鏡錄, Record of the Source Mirror) is a gathering place of treasures, capable of obtaining the unsurpassed Great Bodhi Dharma treasure of all Buddhas, as well as all inconceivable merits. Therefore, it is a pure gathering place, free from the defilements of the sixty-two heretical views and the turbidity of the eighty-four thousand afflictions, and thus able to fulfill all wishes.
眾生愿。能凈一切眾生心。如大智度論云。是般若波羅蜜。乃至畢竟空亦不著。不可思議亦不著。是故名清凈聚。爾時須菩提。應作是念。是般若波羅蜜是珍寶聚。能滿一切眾生愿。所謂今世樂。涅槃樂。阿耨多羅三藐三菩提樂。愚癡之人而復欲破壞。是般若波羅蜜清凈聚。如如意寶珠。無有瑕穢。加虛空無有塵垢。般若波羅蜜畢竟清凈聚。而人自起邪見因緣。欲作留難破壞。譬如人眼翳見妙珍寶。謂為不凈。故知空華生病眼。空本無華。邪見起妄心。法本無見。又若以不信噁心。欲毀壞宗鏡般若正義。但自招謗罪。妙旨何虧。如人以手障矛。但自傷其手。矛無所損。夫般若說則福大。謗亦罪深。若隨情謬解。乃至不信等。皆成謗。如大涅槃經云。我今為諸聲聞弟子等。說毗伽羅論。所謂如來常存不變。若有說言。如來無常。云何是人舌不落地。若能正信。圓解無差。遍境遍空。皆同妙證。楞嚴會上。佛告阿難。十方如來。於十八界。一一修行。皆得圓滿無上菩提。于其中間亦無優劣。但汝下劣。未能于中圓自在慧。故我宣揚。令汝但於一門深入。入一無妄。彼六知根。一時清凈。是以憍陳那因聲悟道。優波尼沙陀因色悟道。香嚴童子因香悟道。乃至虛空藏菩薩因空悟道。則知自性遍一切處。皆是入路。豈局一門。而
【現代漢語翻譯】 現代漢語譯本 眾生的願望是能夠凈化一切眾生的心。正如《大智度論》所說：『這是般若波羅蜜，乃至對畢竟空也不執著，對不可思議也不執著，所以名為清凈聚。』 那時，須菩提應該這樣想：『這般若波羅蜜是珍寶聚，能夠滿足一切眾生的願望，包括今世的快樂、涅槃的快樂和阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的快樂。』愚癡的人竟然想要破壞這般若波羅蜜的清凈聚，它就像如意寶珠一樣，沒有瑕疵污穢，又像虛空一樣，沒有塵垢。般若波羅蜜是畢竟清凈的聚集，而人們自己生起邪見因緣，想要設定障礙進行破壞。譬如人的眼睛生了翳膜，看見美妙的珍寶，卻認為是污穢不凈。由此可知，空中的花是生病眼睛所見，空中本來沒有花，邪見生起虛妄的心，法本來沒有可見之物。 又如果以不相信的噁心，想要毀壞宗鏡般若的正義，只會自招誹謗的罪過，妙旨又有什麼虧損呢？如同人用手去阻擋矛，只會傷害自己的手，矛卻毫髮無損。說般若的功德很大，誹謗般若的罪過也很深重。如果隨著自己的情意錯誤地理解，乃至不相信等等，都會構成誹謗。如《大涅槃經》所說：『我現在為諸聲聞弟子等說毗伽羅論（Vikalpa，分別論），即如來常存不變。如果有人說如來無常，為什麼這個人的舌頭不掉下來？』如果能夠正確地相信，圓滿地理解沒有偏差，那麼遍及一切境界、遍及虛空，都同樣是美妙的證悟。在《楞嚴經》的法會上，佛告訴阿難：『十方如來，在十八界（十八界：六根、六塵、六識）中，一一修行，都能夠得到圓滿無上的菩提（Bodhi，覺悟），在其中間也沒有優劣之分。只是你下劣，不能在其中圓滿自在的智慧，所以我宣揚，讓你只在一個法門深入，進入一個法門沒有虛妄，那麼六根（六根：眼、耳、鼻、舌、身、意）一時清凈。』因此，憍陳那（Ajnatakaundinya）因聲音而悟道，優波尼沙陀（Upanishad）因顏色而悟道，香嚴童子因香氣而悟道，乃至虛空藏菩薩（Akasagarbha）因虛空而悟道，由此可知自性遍及一切處，都是入道的途徑，難道侷限於一個法門嗎？
【English Translation】 English version The aspiration of sentient beings is to purify the minds of all sentient beings. As stated in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom): 'This is the Prajnaparamita (Perfection of Wisdom), not even clinging to ultimate emptiness, nor clinging to the inconceivable. Therefore, it is called a pure gathering.' At that time, Subhuti (須菩提) should think: 'This Prajnaparamita is a treasure trove, capable of fulfilling all the wishes of sentient beings, including the happiness of this life, the happiness of Nirvana (涅槃), and the happiness of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed complete enlightenment).' Foolish people actually want to destroy this pure gathering of Prajnaparamita, which is like a wish-fulfilling jewel, without any flaws or impurities, and like the void, without any dust or defilement. Prajnaparamita is an ultimately pure gathering, yet people themselves give rise to causes and conditions of wrong views, wanting to create obstacles and destroy it. For example, a person with cataracts sees a wonderful treasure but considers it impure. From this, we know that flowers in the sky are seen by diseased eyes; originally, there are no flowers in the sky. Wrong views give rise to deluded minds; originally, there is nothing to be seen in the Dharma. Furthermore, if one wants to destroy the correct meaning of the Zongjing (宗鏡, Mirror of the Sect) Prajna (般若, Wisdom) with a malicious heart of disbelief, one will only bring upon oneself the sin of slander. What harm does it do to the wonderful meaning? It is like a person using their hand to block a spear; they only hurt their own hand, while the spear remains unharmed. Speaking of Prajna brings great merit, while slandering it incurs deep sin. If one misunderstands according to one's own feelings, or even disbelieves, all of this constitutes slander. As stated in the Mahaparinirvana Sutra (大涅槃經): 'I am now speaking the Vikalpa (毗伽羅, Differentiation) doctrine for the Sravaka (聲聞, Hearer) disciples, namely that the Tathagata (如來, Thus Come One) is eternally existent and unchanging. If someone says that the Tathagata is impermanent, why doesn't this person's tongue fall to the ground?' If one can correctly believe and understand without error, then throughout all realms and throughout the void, it is all the same as wonderful enlightenment. At the assembly of the Surangama Sutra (楞嚴經), the Buddha told Ananda (阿難): 'The Tathagatas of the ten directions, through cultivating each of the Eighteen Realms (十八界, Eighteen Realms: six sense organs, six sense objects, six consciousnesses), all attain complete and unsurpassed Bodhi (菩提, Enlightenment). There is no superiority or inferiority among them. It is only that you are inferior and unable to attain complete and unhindered wisdom within them. Therefore, I proclaim this, instructing you to deeply enter through one gate. Entering one gate without delusion, then the six sense organs (六根, Six Sense Organs: eye, ear, nose, tongue, body, mind) are purified at once.' Therefore, Ajnatakaundinya (憍陳那) attained enlightenment through sound, Upanishad (優波尼沙陀) attained enlightenment through color, Fragrant Accumulation Child attained enlightenment through fragrance, and even Akasagarbha Bodhisattva (虛空藏菩薩) attained enlightenment through space. From this, we know that the self-nature pervades all places and all are paths to enter the Way. How can it be limited to one gate?
專以蚊蚋之愚。翻恃鷦鷯之量。且法無遲速。見有淺深。遮障之門。各任輕重。是以文殊菩薩頌云。歸元性無二。方便有多門。聖性無不通。順逆皆方便。初心入三昧。遲速不同倫。此宗鏡錄中。並是十方諸佛大威德不思議法門。猶赫赫日輪。豈嬰孩之所視。高高法座。非矬陋之能升。唯文殊大人。普賢長子。上上根器。方堪能爾。如華嚴論云。大光王。入菩薩大慈為首三昧。顯所行慈心業用饒益自在。令後學者仿之。以明無依之智。入一切眾生心。與之同體無有別性。有情無情。皆悉同體。入此三昧所感業故。令一切眾生。及以樹林涌泉。悉皆歸流。悉皆低枝。悉皆稽首。夜叉羅剎。悉皆息惡。以明智隨一切眾生。皆與同其業用一性無二。如世間帝王。有慈悲於人。龍神順伏。鳳集麟翔。何況人焉。而不歸仰。況此大光王。智徹真原。行齊法界。慈心為首。神會含靈。與眾物而同光。為萬有之根末。如摩尼寶。與物同色。而本色不違。如聖智無心。以物心為心。而物無違也。明同體大慈悲心。與物同用。對現色身。而令發明。故山原及諸草樹。無不迴轉向王禮敬。陂池泉井。及以河海。悉皆騰溢注王前者。以智境大慈。法合如此。若眾生情識所變之境。即眾生不能為之。如蓮華藏世界中境界。盡作佛事。以是智境。
【現代漢語翻譯】 現代漢語譯本 僅僅憑藉蚊蚋般的愚蠢，反而自恃像鷦鷯一樣的度量。況且佛法沒有遲速之分，見解卻有深淺之別。遮蔽障礙的法門，各自承擔輕重不同的業力。因此文殊菩薩讚頌說：『迴歸本源，自性沒有二致，但方便法門卻有很多。聖人的智慧無所不通，順境逆境都是方便。初學者進入三昧，遲速各有不同。』這《宗鏡錄》中，都是十方諸佛大威德不可思議的法門，猶如光芒四射的太陽，豈是嬰孩所能直視？高高的法座，不是矮小鄙陋的人所能攀登。只有文殊大人、普賢長子這樣上上根器的人，才能夠勝任。如《華嚴論》所說：『大光王，進入以菩薩大慈為首的三昧，彰顯所行慈心業用的饒益自在，令後來的學習者效仿，以此來闡明無所依賴的智慧，進入一切眾生的內心，與之同體而沒有差別。』有情眾生和無情之物，都完全相同一體。進入此三昧所感召的業力，令一切眾生以及樹林涌泉，都歸順流向，都低下枝條，都叩頭致敬。夜叉（Yaksa, 守護神）羅剎（Raksa, 惡鬼）都停止作惡。以此來闡明智慧隨著一切眾生，都與他們具有相同的業用，同一自性沒有二致。如同世間的帝王，如果對人民有慈悲之心，龍神就會順從歸服，鳳凰聚集麒麟飛翔，更何況是人呢，誰能不歸順仰慕？何況這位大光王，智慧徹悟真源，行為等同法界，以慈心為首，精神與萬物相合，與眾物一同閃耀光芒，作為萬有的根本。如同摩尼寶珠（Mani jewel, 如意寶珠），與物體呈現相同的顏色，但本身的顏色並沒有改變。如同聖人的智慧沒有分別心，以萬物之心為心，而萬物也不會違背。闡明同體大慈悲心，與萬物一同發揮作用，對所顯現的色身，而令其發明。所以山原以及各種草木，沒有不迴轉方向向大王禮敬的。陂池泉井以及河海，都騰涌溢出流向大王面前，這是因為智慧境界的大慈悲，法理上就是如此。如果是眾生情識所變現的境界，那麼眾生就不能做到這樣。如同蓮華藏世界（Lotus Treasury World, 華藏世界）中的境界，全部都在做佛事，這是因為智慧境界的緣故。
【English Translation】 English version Relying solely on the foolishness of gnats, they presumptuously depend on the measure of wrens. Moreover, the Dharma has no swiftness or slowness, but views have shallowness and depth. The gates of obstruction each bear burdens of varying weight. Therefore, Manjusri Bodhisattva praises: 'Returning to the source, the nature is not dual; expedient means have many gates. The holy nature is all-pervasive; accordance and opposition are both expedient. Beginners entering samadhi differ in swiftness and slowness.' In this 'Zong Jing Lu' (Record of the Source Mirror), all are the inconceivable Dharma doors of the great power and virtue of the Buddhas of the ten directions, like the blazing sun, which infants cannot gaze upon. The high Dharma seat is not for the dwarfish and lowly to ascend. Only great beings like Manjusri and the eldest son, Samantabhadra (普賢, Universal Worthy), with the highest faculties, are capable of it. As the Avatamsaka Sutra (華嚴經) says: 'Great Light King, entering the samadhi with the Bodhisattva's great compassion as its head, manifests the beneficial and unhindered function of the compassionate actions performed, enabling later learners to emulate it, thereby illuminating the wisdom of non-reliance, entering the minds of all sentient beings, being of the same substance with them, without any difference.' Sentient and insentient beings are all of the same substance. Due to the karmic influence of entering this samadhi, all sentient beings, as well as forests and springs, all flow towards, all lower their branches, all bow their heads. Yakshas (夜叉, guardian deities) and Rakshasas (羅剎, demons) all cease their evil deeds. This is to illuminate that wisdom follows all sentient beings, all having the same function and one nature without duality. Like worldly emperors, if they have compassion for the people, dragons and spirits will submit, phoenixes will gather, and unicorns will soar. How much more so for humans, who would not return and admire? Moreover, this Great Light King, whose wisdom penetrates the true source, whose actions are equal to the Dharma realm, with compassion as the head, whose spirit unites with all beings, shining with all things, being the root of all existence. Like a Mani jewel (摩尼寶珠, wish-fulfilling jewel), taking on the color of objects, but its original color does not change. Like the wisdom of the sages without a mind of its own, taking the minds of objects as its own, and objects do not disobey. It illuminates the great compassion of the same substance, functioning with all things, manifesting a visible body, thereby causing it to be revealed. Therefore, mountains, plains, and all grasses and trees all turn to face the king and pay homage. Ponds, springs, and rivers and seas all surge and overflow, flowing before the king, because the great compassion of the wisdom realm is inherently so. If it is a realm transformed by the emotions and consciousness of sentient beings, then sentient beings cannot do this. Like the realm in the Lotus Treasury World (蓮華藏世界, Lotus Matrix World), all are doing the work of the Buddhas, because of the wisdom realm.
非情所為。故聖者以智歸情。令有情眾生報得無情草木山泉河海。悉皆隨智迴轉。以末為本。故如世間有志孝於心。冰池涌魚。冬竹抽筍。尚自如斯。況真智從慈者歟。故知得法界之妙用。用何有盡。從真性中緣起。起無不妙。則理無不事。佛法即世法。豈可揀是除非耶。事無不理。世法即佛法。寧須斥俗崇真耶。但是未入宗鏡。境智未亡。興夢念而異法現前。發焰想而殊途交應。致茲取捨。違背圓常。所以不能喧靜同觀。善惡俱化者。未聞宗鏡故耳。
問。何不依自禪宗。躡玄學正路。但一切處無著。放曠任緣。無作無修。自然合道。何必拘懷局志。徇義迷文。可謂棄靜求喧厭同好異。
答。近代相承。不看古教。唯專己見。不合圓詮。或稱悟而意解情傳。設得定而守愚闇證。所以後學訛謬。不稟師承。先聖教中。已一一推破。如雲一切處無著者。是以阿難懸知末法。皆墮此愚。于楞嚴會中。示疑起執。無上覺王。以親訶破。首楞嚴經云。阿難白佛言。世尊。我昔見佛。與大目連。須菩提。富樓那。舍利弗。四大弟子。共轉法輪。常言。覺知分別心性。既不在內。亦不在外。不在中間。俱無所在。一切無著。名之為心。則我無著名為心不。佛告阿難。汝言覺知分別心性。俱無在者。世間虛空。水陸飛行
【現代漢語翻譯】 現代漢語譯本：不是情感所能做到的。所以聖人以智慧引導情感，使有情眾生所報答的無情草木、山泉河海，都隨著智慧迴轉，以末為本。所以就像世間有志於孝道的人，心誠所至，冰池也能涌出魚，冬天的竹子也能長出筍，尚且如此，更何況是真正的智慧從慈悲中產生呢？所以知道法界的妙用，其作用哪裡會有窮盡？從真性中緣起，所起之處沒有不妙的，那麼理就無不合於事。佛法就是世間法，怎麼可以挑揀是非呢？事沒有不合于理的，世間法就是佛法，哪裡需要排斥世俗崇尚真理呢？只是因為沒有進入宗鏡的境界，境和智沒有泯滅，興起夢幻般的念頭而不同的法顯現，發出火焰般的想法而不同的道路交錯相應，導致取捨，違背了圓滿常住的真理。所以不能喧囂和寂靜一同看待，善和惡一同化解，是因為沒有聽聞宗鏡的緣故。
問：為什麼不依據自家的禪宗，沿著玄學的正路，只是在一切處所都不執著，放曠任憑因緣，無作無修，自然就合於道了，何必拘泥於心懷，侷限於志向，追逐義理而迷惑于文字呢？這可以說是拋棄安靜而追求喧鬧，厭惡相同而喜好不同。
答：近代以來互相傳授，不看古代的教義，只專注于自己的見解，不符合圓滿的詮釋。或者自稱開悟，但只是用意識去理解，用情感去傳達；即使得到了禪定，也是守著愚昧而暗中印證。所以後來的學習者產生訛誤謬誤，不遵循師長的傳承。先聖的教義中，已經一一推翻駁斥了。比如說到『一切處所都不執著』，這是阿難預先知道末法時代的人都會墮入這種愚癡，所以在楞嚴會上，示現疑惑而產生執著，無上的覺王用親自呵斥來破除。首楞嚴經說：『阿難對佛說：世尊，我過去看見佛與大目犍連、須菩提、富樓那、舍利弗這四大弟子，共同轉法輪，常常說覺知分別的心性，既不在內，也不在外，不在中間，都沒有所在，一切都不執著，名為心。那麼我的無著可以稱為心嗎？』佛告訴阿難：『你說覺知分別的心性，都沒有所在，那麼世間的虛空、水陸飛行……』
【English Translation】 English version: It is not something that emotions can accomplish. Therefore, sages guide emotions with wisdom, causing sentient beings' gratitude for insentient plants, trees, mountain springs, rivers, and seas to all revolve with wisdom, taking the end as the beginning. Thus, just as in the world, those who are devoted to filial piety, with sincerity in their hearts, can cause fish to emerge from frozen ponds and winter bamboo to sprout shoots, how much more so when true wisdom arises from compassion? Therefore, knowing the wondrous function of the Dharma realm, where would its function ever end? Arising from true nature through dependent origination, there is nothing that arises that is not wondrous, then principle is invariably in accordance with phenomena. The Buddha-dharma is worldly dharma; how can one pick and choose right and wrong? Phenomena are invariably in accordance with principle; worldly dharma is Buddha-dharma; why is it necessary to reject the mundane and venerate the true? It is only because one has not entered the realm of the Mirror of the Source, and the realm and wisdom have not been extinguished, that dreamlike thoughts arise and different dharmas manifest, fiery thoughts arise and different paths intersect and correspond, leading to acceptance and rejection, and violating the perfect and constant truth. Therefore, one cannot view noise and stillness as the same, and transform good and evil together, because one has not heard of the Mirror of the Source.
Question: Why not rely on one's own Chan (Zen) school, follow the correct path of profound learning, simply be unattached in all places, be unrestrained and allow things to follow their course, without action or cultivation, and naturally accord with the Way? Why must one be confined by one's mind, limited by one's aspirations, pursue doctrines and be deluded by words? This can be said to be abandoning tranquility and seeking noise, disliking the same and liking the different.
Answer: In recent times, those who transmit to each other do not look at the ancient teachings, but only focus on their own views, which do not accord with the complete explanation. Or they claim to be enlightened, but only use consciousness to understand and emotions to transmit; even if they attain samadhi (concentration), they are guarding ignorance and secretly verifying it. Therefore, later learners produce errors and mistakes, and do not follow the transmission of teachers. The teachings of the ancient sages have already refuted and refuted them one by one. For example, regarding 'being unattached in all places,' this is because Ananda (Buddha's attendant) foresaw that people in the Dharma-ending age would fall into this kind of ignorance, so in the Shurangama assembly, he manifested doubt and generated attachment, and the unsurpassed King of Awakening used personal rebuke to dispel it. The Shurangama Sutra says: 'Ananda said to the Buddha: World Honored One, in the past I saw the Buddha and the four great disciples, Mahamogallana (one of the Buddha's chief disciples), Subhuti (one of the Buddha's chief disciples), Purna (one of the Buddha's chief disciples), and Sariputra (one of the Buddha's chief disciples), turning the Dharma wheel together, and often said that the nature of knowing and discriminating is neither inside, nor outside, nor in between, and has no location, and is unattached to everything, which is called the mind. Then can my non-attachment be called the mind?' The Buddha told Ananda: 'You say that the nature of knowing and discriminating has no location, then the empty space of the world, the flying in water and on land...'
。諸所物像。名為一切。汝不著者。為在為無。無則同於龜毛兔角。云何不著。有不著者。不可名無。無相則無。非無則相。相有則在。云何無著。是故應知。一切無著。名覺知心。無有是處。又所言放曠任緣者。于圓覺中。猶是四病之數。圓覺經云。善男子。彼善知識。所證妙法。應離四病。云何四病。一者作病。若復有人。作如是言。我于本心。作種種行。欲求圓覺。彼圓覺性。非作得故。說名為病。二者任病。若復有人。作如是言。我等今者。不斷生死。不求涅槃。涅槃生死。無起滅念。任彼一切。隨諸法性。欲求圓覺。彼圓覺性。非任有故。說名為病。三者止病。若復有人。作如是言。我今自心。永息諸念。得一切性。寂然平等。欲求圓覺。彼圓覺性。非止合故。說名為病。四者滅病。若復有人。作如是言。我今永斷一切煩惱。身心畢竟。空無所有。何況根塵虛妄境界。一切永寂。欲求圓覺。彼圓覺性。非寂相故。說名為病。離四病者。則知清凈。作是觀者。名為正觀。若他觀者。名為邪觀。如上所說。不唯作無著任緣之解。墮于邪觀。乃至起寂然冥合之心。皆存意地。
如有學人問忠國師云。不作意時。得寂然不。
答。若見寂然。即是作意。所以意根難出。動靜皆落法塵。故知並是執見修禪
【現代漢語翻譯】 現代漢語譯本： 所有事物和現象，總稱為『一切』（yī qiè）。你說你不執著于『一切』，那麼這種不執著的狀態，是存在還是不存在呢？如果不存在，那就等同於龜毛兔角（guī máo tù jiǎo，比喻虛無縹緲根本不存在的事物），又怎麼能說是不執著呢？如果存在，那麼這種不執著的狀態就不能說是『無』。如果說沒有現象，那就等於什麼都沒有；如果說不是沒有，那就說明還有現象存在。如果現象存在，那就說明還是『有』，又怎麼能說沒有執著呢？所以應當明白，認為對『一切』都不執著，並稱之為『覺知心』（jué zhī xīn），這是不正確的。還有，所說的『放曠任緣』（fàng kuàng rèn yuán，放任自由，隨順因緣），在圓覺（yuán jué，圓滿覺悟）的境界中，仍然屬於四種病態之一。《圓覺經》（Yuán Jué Jīng）中說：『善男子，那些善知識所證悟的微妙之法，應當遠離四種病態。』什麼是四種病態呢？第一種是『作病』（zuò bìng）。如果有人說：『我對於本心（běn xīn，本來的心性），做種種修行，想要證得圓覺。』那麼，圓覺的自性，不是通過作為可以得到的，所以稱為病態。第二種是『任病』（rèn bìng）。如果有人說：『我們現在，不斷絕生死（shēng sǐ，生命的輪迴），不追求涅槃（niè pán，寂滅的境界），對於涅槃和生死，不起生滅的念頭，放任一切，隨順各種法（fǎ，事物、現象、規律），來求得圓覺。』那麼，圓覺的自性，不是通過放任可以得到的，所以稱為病態。第三種是『止病』（zhǐ bìng）。如果有人說：『我現在讓自己的心，永遠停止各種念頭，得到一切自性的寂然平等，想要證得圓覺。』那麼，圓覺的自性，不是通過止息可以契合的，所以稱為病態。第四種是『滅病』（miè bìng）。如果有人說：『我現在永遠斷絕一切煩惱（fán nǎo，使人苦惱的心理活動），身心畢竟空無所有，更何況根塵（gēn chén，感覺器官及其對像）虛妄的境界，一切都永遠寂滅，想要證得圓覺。』那麼，圓覺的自性，不是寂滅的相狀，所以稱為病態。遠離這四種病態，才能知道什麼是清凈。這樣觀察，稱為正觀（zhèng guān，正確的觀察）。如果用其他方式觀察，稱為邪觀（xié guān，錯誤的觀察）。像上面所說的，不僅僅是把不執著和任緣理解為一種方法，會墮入邪觀，甚至產生寂然冥合（jì rán míng hé，寂靜無為，與道冥合）的心態，都是存留在意識層面上的。
如果有個學人問忠國師（Zhōng Guó Shī）說：『不作意（bù zuò yì，不刻意用心）的時候，能得到寂然的狀態嗎？』
忠國師回答說：『如果見到寂然的狀態，那就是作意了。所以意根（yì gēn，意識的根源）很難擺脫，動靜都會落入法塵（fǎ chén，意識的對象）。因此要知道，這些都是執著于見解而修禪。』
【English Translation】 English version: All things and phenomena are collectively called 'everything' (yī qiè). You say you are not attached to 'everything,' then does this state of non-attachment exist or not? If it does not exist, then it is the same as tortoise hair and rabbit horns (guī máo tù jiǎo, a metaphor for something illusory and non-existent), how can you say you are not attached? If it exists, then this state of non-attachment cannot be said to be 'nothing.' If there are no phenomena, then it is the same as nothing; if it is not nothing, then it means that there are still phenomena. If phenomena exist, then it means that there is still 'existence,' how can you say there is no attachment? Therefore, it should be understood that thinking one is not attached to 'everything' and calling it 'awakened mind' (jué zhī xīn) is incorrect. Furthermore, what is called 'unrestrained and allowing conditions' (fàng kuàng rèn yuán, being unrestrained and following conditions), in the realm of Perfect Enlightenment (yuán jué), still belongs to one of the four sicknesses. The Perfect Enlightenment Sutra (Yuán Jué Jīng) says: 'Good men, the wonderful Dharma realized by those good teachers should be free from four sicknesses.' What are the four sicknesses? The first is 'making sickness' (zuò bìng). If someone says: 'I perform various practices on my original mind (běn xīn, original nature of mind) to seek Perfect Enlightenment.' Then, the nature of Perfect Enlightenment cannot be obtained through making, so it is called a sickness. The second is 'allowing sickness' (rèn bìng). If someone says: 'We now do not cut off birth and death (shēng sǐ, cycle of life and death), do not seek Nirvana (niè pán, state of extinction), and do not have thoughts of arising and ceasing regarding Nirvana and birth and death, allowing everything to follow all dharmas (fǎ, things, phenomena, laws) to seek Perfect Enlightenment.' Then, the nature of Perfect Enlightenment cannot be obtained through allowing, so it is called a sickness. The third is 'stopping sickness' (zhǐ bìng). If someone says: 'I now make my own mind permanently cease all thoughts, attain the serene equality of all natures, and seek Perfect Enlightenment.' Then, the nature of Perfect Enlightenment cannot be attained through stopping, so it is called a sickness. The fourth is 'extinguishing sickness' (miè bìng). If someone says: 'I now permanently cut off all afflictions (fán nǎo, mental activities that cause suffering), my body and mind are ultimately empty and without anything, let alone the false realms of sense organs and objects (gēn chén), everything is eternally extinguished, and I seek Perfect Enlightenment.' Then, the nature of Perfect Enlightenment is not a state of extinction, so it is called a sickness. Being free from these four sicknesses, one can know what is purity. Observing in this way is called right view (zhèng guān, correct observation). If one observes in other ways, it is called wrong view (xié guān, incorrect observation). As mentioned above, not only understanding non-attachment and allowing conditions as a method will lead to wrong view, but even generating a mind of serene merging (jì rán míng hé, serene and non-active, merging with the Tao) remains at the level of consciousness.
If a student asked National Teacher Zhong (Zhōng Guó Shī): 'When not intentionally focusing (bù zuò yì, not deliberately using the mind), can one attain a state of serenity?'
National Teacher Zhong replied: 'If you see a state of serenity, then that is intentional focusing. Therefore, the root of consciousness (yì gēn, the root of consciousness) is difficult to escape, and both movement and stillness fall into the realm of objects of consciousness (fǎ chén). Therefore, know that these are all clinging to views and practicing Chan.'
。說病為法。如蒸砂作飯。緣木求魚。費力勞功。抂經塵劫。且經中佛語幽玄。則義語非文。不同眾生情見粗浮乃文語非義。又若執任緣無著之事。盡落邪觀。得悉檀方便之門。皆成正教。是以藥病難辯。取捨俱非。但且直悟自心。自然言思道斷。境智齊泯。人法俱空。向眾生三業之中。開佛知見。就生死五陰之內。顯大菩提。則了義金文。可為繩墨。實地知識。堪作真歸。故得智炬增輝。照耀十方之際。心華髮艷。榮敷法界之中。又若深達此宗。不收不攝。即想念而成智。當語默而冥真。出入之定難親。忻厭之懷莫及。故云。忻寂不當。放逸還非。如華嚴論云。普眼等諸菩薩。以出入三昧。不得見普賢三業。及座境界故。舉幻術文字中種種幻相無所住處喻。明幻術文字之體。了無處所。如何所求。不可將出入三昧處所求之。去彼沉寂生滅。卻令想念。明想念動用。體自遍周。用而常寂。非更滅也。以是普賢。以金剛慧普入法界。於一切世界無所行無所住。知一切眾生身皆非身。無去無來。得無斷盡無差別自在神通。此明任物自真。稱之為神。不為不思。不定。不亂。不來不去。任智遍周。利生自在。知根應現。名之為通。萬法如是無出入定亂。方稱普賢所行三業作用及座。如十地菩薩座體。但言滿三千大千世界之量
【現代漢語翻譯】 現代漢語譯本： 如果說疾病就是佛法，那就好比蒸沙子想做成米飯，爬到樹上去尋找魚，只會白費力氣，徒勞無功，枉費經歷無數劫的時間。而且經書中的佛語深奧玄妙，是義理之語而非文字之語，不同於眾生情見粗淺浮泛，那是文字之語而非義理之語。又如果執著于任緣而無所執著之事，就會完全落入邪見。如果懂得悉檀（Siddhartha，成就）方便之門，一切都會成為正教。因此，藥物和疾病難以分辨，取捨都不對。但只要直接領悟自己的心，自然就會斷絕言語思慮，境和智都消失，人與法都空無。在眾生的身口意三業之中，開啟佛的知見；就在生死的五蘊之內，顯現大菩提。那麼，了義的金文就可以作為準繩，真正的知識可以作為真正的歸宿。所以才能使智慧之火更加明亮，照耀十方之際；使心之花朵綻放光彩，在法界之中繁榮盛開。又如果深刻通達此宗，不收也不攝，那麼想念就成為智慧，在言語和沉默中契合真理。出入的禪定難以親近，欣喜和厭惡的情懷都無法達到。所以說，欣喜寂靜是不對的，放縱散漫也是不對的。如《華嚴論》所說，普眼等諸菩薩，以出入三昧，不得見普賢（Samantabhadra，普遍的賢者）三業，及座境界。用幻術文字中種種幻相無所住處來比喻，說明幻術文字的本體，了無處所。如何去尋求呢？不可將出入三昧的處所去尋求它。去除那沉寂生滅，反而讓想念產生。說明想念的動用，本體自然遍及周全，運用而常寂靜，並非要再去滅除它。因此普賢以金剛慧普遍進入法界，在一切世界無所行無所住。知道一切眾生的身體都不是真實的身體，沒有來也沒有去，得到無斷盡無差別自在神通。這說明任由事物自身顯現真實，稱之為神。不思慮，不定，不亂，不來不去，任由智慧遍及周全，利益眾生自在。瞭解根機而應機顯現，稱之為通。萬法如此，沒有出入定亂，才稱得上是普賢所行的三業作用以及座。如十地菩薩的座體，只是說有充滿三千大千世界的量。
【English Translation】 English version: To say that illness is the Dharma is like trying to cook rice from steamed sand or seeking fish by climbing a tree. It's a waste of effort and labor, squandering countless kalpas (aeons). Moreover, the Buddha's words in the scriptures are profound and mysterious, representing the meaning rather than the literal text, unlike the shallow and superficial views of sentient beings, which are literal words without meaning. Furthermore, if one clings to the idea of 'allowing conditions to be without attachment,' one will completely fall into wrong views. If one understands the expedient means of Siddhartha (Siddhartha, accomplishment), everything will become the right teaching. Therefore, medicine and illness are difficult to distinguish, and both taking and rejecting are wrong. Simply directly realize your own mind, and naturally, speech and thought will cease, the realm and wisdom will both vanish, and both person and Dharma will be empty. Within the three karmas (actions) of sentient beings, open the Buddha's knowledge and vision; within the five skandhas (aggregates) of birth and death, reveal great Bodhi (enlightenment). Then, the definitive golden words can be used as a guideline, and true knowledge can be taken as the true refuge. Thus, the torch of wisdom can increase its brilliance, illuminating the ten directions; and the flower of the mind can bloom with splendor, flourishing within the Dharma realm. Furthermore, if one deeply understands this school, neither grasping nor rejecting, then thoughts become wisdom, and in speech and silence, one merges with the truth. The samadhi (meditative state) of entering and exiting is difficult to approach, and feelings of joy and aversion cannot reach it. Therefore, it is said, 'Joy in stillness is not right, and indulgence is also not right.' As the Avatamsaka Sutra (Huayan Sutra) says, the Bodhisattvas such as Universal Eye, with the samadhi of entering and exiting, cannot see the three karmas of Samantabhadra (Samantabhadra, universally worthy) and the realm of his seat. Using the analogy of the various illusory appearances in illusory words without any fixed abode, it illustrates that the essence of illusory words has no fixed place. How can one seek it? One cannot seek it in the place of the samadhi of entering and exiting. Removing that silent arising and ceasing, it instead causes thoughts to arise. It explains that the function of thoughts, the essence itself is universally complete, functioning while always being still, not needing to be extinguished again. Therefore, Samantabhadra universally enters the Dharma realm with Vajra (diamond) wisdom, without going or staying in any world. Knowing that the bodies of all sentient beings are not real bodies, without coming or going, attaining unobstructed and undifferentiated self-mastery and supernatural powers. This explains that allowing things to manifest their own truth is called 'divine.' Without thinking, without being fixed, without being confused, without coming or going, allowing wisdom to be universally complete, benefiting sentient beings freely. Understanding the roots and responding accordingly is called 'penetration.' All dharmas are like this, without entering, exiting, fixed, or confused, only then can it be called the function of the three karmas and the seat of Samantabhadra's actions. Like the seat of the Tenth Ground Bodhisattva, it is only said to have the measure of filling three thousand great thousand worlds.
。此普賢座量。量等虛空。一切法界大蓮華藏故。明知十地菩薩。智量猶隔。以此來升此位。如許乖宜。入出。如許不可說三昧之門。猶有寂用有限障。未得十地果位。后普賢菩薩大自在故。故三求普賢。三重升進。卻生想念。方始現身。及說十三昧境界之事。意責彼十地。猶有求于出世間。生死境界。未得等於十方任用自在。以此如來教令卻生想念。去彼十地中染習出世凈心故。此明十地緣真俗出世余習氣惑故。已上意明。治十地菩薩。緣真俗。二習未亡。寂亂二習未盡。于諸三昧有出入習。故未得。常入生死。猶如虛空。無作者。而常普遍。非限量所收。一切眾生及以境界。以之為體。普賢之智。猶如虛空。一切眾生。以為生體。有諸眾生。自迷智者。名為無明。普賢菩薩。隨彼迷事。十方世界。對現色身。以智無體。猶如虛空。非造作性。無有去來。非生非滅。但以等虛空之智海。於一切眾生處啟迷。智無體相。能隨等法界虛空界之大用故。豈將十地之位。諸菩薩。以出入三昧。有所推求。云何得見。是故如來為諸菩薩。說。幻術文字求其體相有可得。不。求幻之心尚不可得。如何有彼幻相可求。是故將出入三昧。及以求心。而求普賢大用無依善巧智身。了無可得。是故教諸菩薩。卻生想念。慇勤三禮。普賢菩
【現代漢語翻譯】 現代漢語譯本： 此普賢座的度量，其度量等同於虛空，因為其包含一切法界的大蓮華藏。由此可知，即使是十地菩薩的智慧度量仍然有所隔閡。憑藉此（普賢座）來提升到此果位，正如所允許的那樣和諧適宜。進出之間，無數不可說的三昧之門，仍然存在寂靜和作用上的有限障礙，尚未獲得十地果位。後來，由於普賢菩薩的大自在，所以（佛）三次請求普賢，三重提升進境，才生起想念，然後才顯現身形，並講述十三昧境界之事。這是在責備那些十地菩薩，仍然有所求于出世間和生死境界，未能達到等同於十方任運自在的境界。因此，如來教令（他們）生起想念，是爲了去除他們十地中染習的出世凈心。這說明十地菩薩仍然存在緣于真俗的出世間習氣迷惑。 以上的意思是說，要治理十地菩薩緣于真俗二諦的習氣尚未消除，寂靜和散亂兩種習氣尚未窮盡，對於各種三昧存在進出之習。因此，未能獲得常入生死的境界，猶如虛空，沒有作者，卻常普遍存在，不被**所收攝，一切眾生以及境界，都以它為本體。普賢的智慧，猶如虛空，一切眾生，都以它為生體。有些眾生，自己迷惑于智慧，這被稱為無明。普賢菩薩，隨著他們迷惑之事，在十方世界，對應顯現色身。因為智慧沒有實體，猶如虛空，沒有造作的性質，沒有去來，非生非滅，只是以等同虛空的智慧之海，在一切眾生處開啟迷惑。智慧沒有體相，能夠隨順等同法界虛空界的大用。難道要將十地的果位，諸位菩薩，以出入三昧，有所推求？又如何能夠得見？所以如來為諸位菩薩說，用幻術文字去尋求它的體相，能夠得到嗎？尋求幻術的心尚且不可得，又如何有那幻相可以尋求？因此，將出入三昧，以及求取之心，來尋求普賢大用無依善巧智身，終究是無法得到的。所以教導諸位菩薩，生起想念，慇勤地三禮普賢菩薩。
【English Translation】 English version: This Samantabhadra (普賢, Universal Worthy) seat's measure is equal to the void, because it contains the great lotus treasury of all Dharma realms. From this, it is known that even the wisdom measure of the Tenth Ground Bodhisattvas still has gaps. Relying on this (Samantabhadra seat) to ascend to this position is as harmonious and appropriate as permitted. Between entering and exiting, the countless unspeakable gates of Samadhi (三昧, concentration) still have limited obstacles in stillness and function, and have not yet attained the fruit position of the Tenth Ground. Later, due to the great freedom of Samantabhadra Bodhisattva, therefore (the Buddha) requested Samantabhadra three times, advancing three levels, before thoughts arose, and then he manifested his form and spoke of the affairs of the Thirteenth Samadhi realm. This is to reproach those Tenth Ground Bodhisattvas for still seeking liberation from the world and the realm of birth and death, failing to reach the state of being equal to the ten directions and freely functioning. Therefore, the Tathagata (如來, Thus Come One) instructed (them) to generate thoughts in order to remove the pure mind of liberation from the world that they had become accustomed to in the Tenth Ground. This explains that the Tenth Ground Bodhisattvas still have the delusion of habits of liberation from the world arising from truth and falsehood. The above meaning is to say that the habits of the Tenth Ground Bodhisattvas arising from the two truths of truth and falsehood have not yet been eliminated, and the two habits of stillness and disturbance have not been exhausted, and there is a habit of entering and exiting in various Samadhis. Therefore, they have not attained the state of constantly entering birth and death, like the void, without an author, but constantly pervasive, not collected by **, all sentient beings and realms take it as their essence. Samantabhadra's wisdom is like the void, and all sentient beings take it as their living essence. Some sentient beings are deluded by wisdom themselves, which is called ignorance (無明, ignorance). Samantabhadra Bodhisattva, according to their delusions, manifests corresponding forms in the ten directions. Because wisdom has no substance, like the void, without the nature of creation, without coming and going, neither born nor destroyed, but only with the sea of wisdom equal to the void, opening up delusions in all sentient beings. Wisdom has no form and can follow the great function of the Dharma realm and the void realm. How can the position of the Tenth Ground, all Bodhisattvas, seek something with entering and exiting Samadhi? How can they be seen? Therefore, the Tathagata said to all Bodhisattvas, can you obtain it by seeking its substance with illusory words? The mind seeking illusion is still unattainable, so how can there be that illusory appearance to seek? Therefore, using entering and exiting Samadhi, as well as the seeking mind, to seek Samantabhadra's great function, the unreliant skillful wisdom body, is ultimately unattainable. Therefore, he taught all Bodhisattvas to generate thoughts and respectfully prostrate three times to Samantabhadra Bodhisattva.
薩。方以神通力。如應現身。明智身不可以三昧處所求。為智體無所住。無所依故。若想念愿樂。即如應。現化。無有處所依止。故猶如谷響。但有應物之音。若有求即無有處所可得。佛言。普賢菩薩。今現在此道場眾會。親近我住。初無動移者。明以根本智。性自無依。名為現在此道場故。為能治有所得諸見蘊故。以無礙總別同異普光明智。與十方一切諸佛大用體同。名為眾會故。無邊差別智海。一時等用。不移根本智體。無依住智。名為親近我住。初無移故。
宗鏡錄卷第四十三
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第四十四
慧日永明寺主智覺禪師延壽集
夫若談心佛。唯唱性宗者。則舉一攝諸。不論余義。今何背已。述教迷宗。
答。夫論至教。皆為未了之人。從上稟承。無不指示。如忠國師臨終之時。學人乞師一言。師云。教有明文。依而行之。即無累矣。吾何言哉。如斯慇勤真實付屬。豈局已見。生上慢心。終不妄斥如來無上甘露。不可思議大悲所熏。金口所宣難思聖教。如雲依而行之者。且依何旨趣。不可是依文字語句而行。不可是依義路道理而行。直須親悟其宗。不可輒生孟浪。若決定信入者
【現代漢語翻譯】 現代漢語譯本：薩（Sarva，一切）。憑藉神通之力，如其所應地顯現身形。明智之身無法在三昧（Samadhi，禪定）的處所中尋求，因為智慧的本體無所住，無所依。若有想念、願望和喜樂，便會如其所應地顯現變化，沒有處所可以依止，所以就像山谷的迴響，只有應和事物之音。若有所求，便無法找到確定的處所。佛說：『普賢菩薩（Samantabhadra Bodhisattva）現在就在這個道場的集會中，親近我而住，從沒有動移。』這表明以根本智（Mula-jnana，根本智慧），其自性本來就無所依，所以稱為『現在此道場』。爲了能夠對治有所得的各種見解和蘊，以無礙的總、別、同、異、普光明智，與十方一切諸佛的大用本體相同，所以稱為『眾會』。無邊的差別智慧之海，一時平等運用，不移動根本智的本體，無所依住的智慧，稱為『親近我住，初無移故』。
《宗鏡錄》卷第四十三
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第四十四
慧日永明寺主智覺禪師延壽集
如果談論心佛，只唱揚性宗，那麼舉一便可涵蓋所有，不必討論其他意義。現在為何背離自己，闡述教義而迷惑于宗門呢？
回答：談論至高的教義，都是爲了那些尚未明瞭的人。從上代祖師那裡稟承下來的教誨，無不加以指示。如同忠國師臨終之時，學人請求老師留下一句話。國師說：『教義中有明確的文字，依照它去實行，就沒有牽累了。我還要說什麼呢？』像這樣慇勤真實地囑託，難道是侷限於自己的見解，生起高慢之心，最終胡亂斥責如來無上的甘露，不可思議的大悲所薰染，金口所宣說的難以思議的聖教嗎？如所說『依照它去實行』，那麼是依照什麼旨趣呢？不可以是依照文字語句而實行，不可以是依照義理道理而實行，必須親自領悟其宗，不可輕易地孟浪行事。如果決定信入，那麼……
【English Translation】 English version: Sarva (Sarva, all). By means of supernatural power, manifests bodies as appropriate. The body of clear wisdom cannot be sought in the place of Samadhi (Samadhi, meditative absorption), because the substance of wisdom has no dwelling and no reliance. If there are thoughts, wishes, and joys, then they will manifest and transform as appropriate, without a place to rely on, so it is like an echo in a valley, only having the sound of responding to things. If there is seeking, then no definite place can be found. The Buddha said: 'Samantabhadra Bodhisattva (Samantabhadra Bodhisattva) is now in this assembly of the Bodhimanda, dwelling close to me, never moving.' This shows that with Mula-jnana (Mula-jnana, fundamental wisdom), its nature is originally without reliance, so it is called 'now in this Bodhimanda'. In order to be able to counteract the various views and skandhas of what is attained, with unobstructed total, separate, same, different, and universally illuminating wisdom, it is the same as the great function substance of all Buddhas in the ten directions, so it is called 'assembly'. The boundless ocean of differentiated wisdom is used equally at one time, without moving the substance of fundamental wisdom, the wisdom of no reliance and dwelling, is called 'dwelling close to me, never moving from the beginning'.
Zong Jing Lu (Record of the Source Mirror) Volume 43
Engraved by the Grand Supervisor of the Great Treasury in the Dingwei Year Taisho Tripitaka Volume 48 No. 2016 Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 44
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yongming Temple
If discussing the mind-Buddha and only chanting the nature school, then grasping one encompasses all, without discussing other meanings. Why now turn away from oneself, describing teachings and being confused by the school?
Answer: Discussing the supreme teachings is all for those who have not yet understood. The teachings inherited from the previous generations of patriarchs are all indicated. Like when National Teacher Zhong was about to pass away, a student asked the teacher to leave a word. The National Teacher said: 'There are clear words in the teachings, follow them and practice them, and there will be no encumbrances. What else should I say?' Such diligent and truthful entrustment, is it limited to one's own views, giving rise to arrogance, and ultimately recklessly rebuking the unsurpassed nectar of the Tathagata, the inconceivable great compassion that is imbued, the inconceivable holy teachings spoken by the golden mouth? As it is said 'follow them and practice them', then what is the purpose to follow? It cannot be following the words and sentences, it cannot be following the meaning and reasoning, one must personally realize its school, one cannot easily act rashly. If one is determined to believe and enter, then...
。了了自知。何須他說。聞甚深法。如清風屆耳。今只為昧性徇文之者。假以言詮方便開示。直指出六根現用常住無生滅性。與佛無異。親證現知。分明無惑。免隨言語之所轉。不逐境界之所流。今於六根之中。且指見聞二性。最為顯現。可驗初心。疾入圓通。同歸宗鏡。且見性者。當見之時。即是自性。以性遍一切處故。不可以性更見於性。分明顯露。絲毫不隱。古教云。摩尼殿有四角。一角常露。祖師云。眼門放光。照破山河大地。又歌云。應眼時。若千日。萬像不能逃影質。凡夫只是未曾觀。何得自輕而退屈。是知顏貌雖童耄。見性未曾虧。明暗自去來。靈光終不昧。則是現今生滅中。指出不生滅性。方知窮子衣中寶。乃輪王髻里珠。貧女室中金。是如來藏中物。何假高推極聖。自鄙下凡。一向外求不能內省。抂功多劫。違背己靈。空滯行門。失本真性。所以首楞嚴經云。佛告阿難。若汝見時。是汝非我。見性周遍。非汝而誰。云何自疑汝之真性。性汝不真。取我求實。故知明暗差別。是可還之法。真如妙性。乃不遷之門。若隨物觀。局大小之所在。若約性見。絕器量之方圓。見性即成如來。於一毛端。建十方之寶剎。徇物即為凡庶。向真空里。現六趣之狴牢。變易在人。一性無異。迷悟由己萬法不遷。如經云
{ "translations": [ "現代漢語譯本：", "完全明白，自己知道，何須他人多說？聽聞甚深的佛法，就像清風拂過耳邊。現在只是爲了那些執迷於文字而忽略自性的人，才用言語詮釋方便開示，直接指出六根（眼、耳、鼻、舌、身、意）當下作用的常住不生滅的自性，與佛沒有差別。親自驗證，當下知曉，分明沒有疑惑，免於被言語所左右，不被境界所牽引。現在在六根之中，且指出見性和聞性，最為明顯，可以驗證初學者的心，迅速進入圓滿通達，一同迴歸宗鏡（禪宗的根本）。", "而且見性的人，在見性的時候，就是自性。因為自性遍及一切處，所以不能用自性再去見自性。分明地顯露，絲毫沒有隱藏。古德教導說：『摩尼殿有四角，一角常露。』祖師說：『眼門放光，照破山河大地。』又有歌唱道：『應眼時，若千日，萬像不能逃影質。』凡夫只是未曾觀察，為何要自我輕視而退縮呢？要知道顏貌雖然衰老，見性卻未曾虧損。明暗自己來去，靈光始終不昧。』這就是在現今的生滅之中，指出不生滅的自性。才知道窮人衣服中的寶藏，乃是轉輪王頭髻里的寶珠，貧女房間里的黃金，是如來藏中的東西。何必過分推崇極聖，自我貶低為下凡，一味向外尋求而不能向內反省，白費功夫經歷多劫，違背自己的靈性，空滯于修行法門，失去本來的真性。所以《首楞嚴經》說：『佛告訴阿難，如果汝見的時候，是汝非我，見性周遍，非汝而誰？』為何要懷疑汝的真性？性汝不真，取我求實。所以知道明暗的差別，是可以還滅的法，真如妙性，乃是不遷變的門。如果隨順事物來觀察，侷限於大小的所在；如果依據自性來見，超越了器量的方圓。見性即成如來，在一毛端上，建立十方的寶剎；隨順事物即為凡夫，向真空里，顯現六道的牢獄。變化在於人，自性沒有差異。迷惑或覺悟在於自己，萬法不遷。』如經所說", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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。波斯匿王起立白佛。我昔未承諸佛誨敕。見迦旃延毗羅胝子。咸言。此身死後斷滅。名為涅槃。我雖值佛。今猶狐疑。云何發揮。證知此心不生滅地。今此大眾。諸有漏者。咸皆愿聞。佛告大王。汝身現存今復問汝。汝此肉身。為同金剛常住不朽。為復變壞。世尊。我今此身。終從變滅。佛言。大王。汝未曾滅。云何知滅。世尊。我此無常變壞之身。雖未曾滅。我觀現前。唸唸遷謝。新新不住。如火成灰漸漸消殞殞亡不息。決知此身。當從滅盡。佛言。如是大王。汝今生齡。已從衰老。顏貌何如童子之時。世尊。我昔孩孺。膚腠潤澤。年至長成。血氣充滿。而今頹齡。迫於衰耄。形色枯悴。精神昏昧。發白面皺。逮將不久。如何見比充盛之時。佛言。大王。汝之形容。應不頓朽。王言世尊。變化密移。我誠不覺。寒暑遷流。漸至於此。何以故。我年二十。雖號年少。顏貌已老初十年時。三十之年。又衰二十。於今六十又過於二。觀五十時。宛然強壯。世尊。我見密移。雖此殂落。其間流易。且限十年。若復令我微細思惟。其變寧唯一紀二紀。實為年變。豈唯年變。亦兼月化。何直月化。兼又日遷。沉思諦觀。剎那剎那。唸唸之間。不得停住。故知我身。終從變滅。佛言。大王。汝見變化。遷改不停。悟知汝滅。亦于
【現代漢語翻譯】 現代漢語譯本 波斯匿王（Prasenajit，古印度拘薩羅國國王）起立對佛說：『我過去沒有接受諸佛的教誨，見到迦旃延（Katyayana，古印度哲學家）和毗羅胝子（Pilativatsa，古印度哲學家），他們都說，這身體死後就斷滅了，這就叫做涅槃（Nirvana，佛教術語，指解脫）。我雖然遇到了佛，現在仍然懷疑。您要怎樣開示，才能證明這個心是不生不滅的呢？現在這裡的大眾，所有還有煩惱的人，都希望聽聞。』 佛告訴波斯匿王：『你現在身體還在，我再問你，你的這個肉身，是像金剛一樣永遠存在不會朽壞呢，還是會變化壞滅呢？』 世尊，我現在這個身體，終究會變化壞滅。 佛說：『大王，你還沒有滅亡，怎麼知道會滅亡呢？』 世尊，我這個無常變化壞滅的身體，雖然還沒有滅亡，但我觀察現在，唸唸都在遷移衰謝，新的事物不能停留，像火燒成灰漸漸消散，衰減滅亡沒有停止，我確定知道這個身體，終究會壞滅。』 佛說：『是的，大王，你現在的年齡，已經開始衰老。你的容貌和童年的時候相比怎麼樣呢？』 世尊，我小時候，面板潤澤。到了成年，血氣充滿。現在年紀大了，接近衰老，臉色枯槁憔悴，精神昏昧，頭髮變白，面容皺紋增多，快要不久於人世了，怎麼能和充盛的時候相比呢？』 佛說：『大王，你的容貌，應該不是一下子就衰老的吧？』 波斯匿王說：『世尊，變化在不知不覺中遷移，我確實沒有察覺。寒暑交替，漸漸到了現在這個地步。為什麼呢？我二十歲的時候，雖然號稱年輕，但容貌已經比剛滿十歲的時候衰老了。三十歲的時候，又比二十歲的時候衰老。現在六十二歲了，看五十歲的時候，還覺得很強壯。世尊，我看到這種不知不覺的遷移，雖然最終會衰老死亡，但其中的變化，暫且以十年為限。如果讓我仔細思考，這種變化難道僅僅是十年、二十年嗎？實際上是每一年都在變化。難道僅僅是每一年在變化嗎？也包括每個月都在變化。難道僅僅是每個月在變化嗎？也包括每一天都在遷移。仔細觀察，每一個剎那（Ksana，佛教時間概念，極短的時間），每一個念頭之間，都不能停留。所以知道我的身體，終究會變化壞滅。』 佛說：『大王，你看到變化遷移不停留，領悟到你會滅亡，也是在……』
【English Translation】 English version King Prasenajit (Prasenajit, King of Kosala in ancient India) rose and said to the Buddha: 'In the past, I had not received the teachings of the Buddhas. I saw Katyayana (Katyayana, an ancient Indian philosopher) and Pilativatsa (Pilativatsa, an ancient Indian philosopher), and they all said that this body would be annihilated after death, and this is called Nirvana (Nirvana, a Buddhist term referring to liberation). Although I have met the Buddha, I am still doubtful. How can you explain it so that I can prove that this mind is neither born nor dies? Now all the people here who still have afflictions want to hear it.' The Buddha said to King Prasenajit: 'Your body is still here now, and I will ask you again, is this physical body of yours like diamond, eternally existing and not decaying, or will it change and decay?' 'World Honored One, this body of mine will eventually change and decay.' The Buddha said: 'Great King, you have not yet perished, how do you know that you will perish?' 'World Honored One, although this impermanent, changing, and decaying body of mine has not yet perished, I observe that in the present moment, every thought is moving and declining. New things cannot stay, like fire turning into ashes and gradually dissipating. Decay and death do not stop. I am certain that this body will eventually perish.' The Buddha said: 'That is so, Great King. Your current age has already begun to decline. How does your appearance compare to when you were a child?' 'World Honored One, when I was a child, my skin was smooth and moist. When I reached adulthood, my blood and energy were full. Now that I am old, approaching old age, my complexion is withered and haggard, my spirit is dim, my hair has turned white, and my face has more wrinkles. I will soon be passing away. How can I compare to when I was in my prime?' The Buddha said: 'Great King, your appearance should not have decayed all at once, right?' King Prasenajit said: 'World Honored One, the changes have been subtly shifting, and I have not noticed them. The changing of cold and heat has gradually brought me to this point. Why? When I was twenty years old, although I was called young, my appearance was already older than when I was just ten years old. At thirty years old, I was even older than at twenty years old. Now that I am sixty-two years old, looking at when I was fifty years old, I still feel strong. World Honored One, I see this subtle shift, although it will eventually decay and die, but the changes in between, let's limit it to ten years. If you let me think carefully, is this change only ten or twenty years? In fact, it changes every year. Is it only changing every year? It also includes changes every month. Is it only changing every month? It also includes changes every day. Observing carefully, every Ksana (Ksana, a Buddhist concept of time, an extremely short time), between every thought, cannot stop. So I know that my body will eventually change and decay.' The Buddha said: 'Great King, you see the changes shifting and not stopping, and you realize that you will perish, also in...'
滅時。知汝身中有不滅耶。波斯匿王合掌白佛。我實不知。佛言。我今示汝不生滅性。大王。汝年幾時見恒河水。王言。我生三歲。慈母攜我謁耆婆天。經過此流。爾時即知是恒河水。佛言。大王。如汝所說。二十之時。衰於十歲。乃至六十。日月歲時。唸唸遷變。則汝三歲。見此河時。至年十三其水云何。王言。如三歲時。宛然無異。乃至於今年六十二。亦無有異。佛言。汝今自傷發白面。皺其面必定皺于童年。則汝今時觀此恒河。與昔童時。觀河之見。有童耄不。王言。不也。世尊。佛言。大王。汝面雖皺。而此見精性未曾皺。皺者為變。不皺非變。變者受滅。彼不變者。元無生滅。云何于中受汝生死。而猶引彼末伽梨等。都言此身死後全滅。王聞是言。信知身後。捨生趣生。與諸大眾。踴躍歡喜。得未曾有。又如眾生八識之中。前眼耳鼻舌身等五根。及第八識。俱緣現量。得諸法之自性。不帶一切名言。又無二種。計度分別。隨念分別。即現前不生滅。若六七二識。落在比非二量。及具計度隨念分別。即唸唸常生滅。亦是于生滅中有不生滅性。已上經文。此是因阇王示疑。寄破外道斷見。有此方便。分別生滅不生滅二性。若不執斷常見性之人。則八識心王。同一真性。皆是實相。無有生滅。如大智度論云。當知
【現代漢語翻譯】 現代漢語譯本 滅時，你知道你身中是否有不滅之物嗎？' 波斯匿王（Prasenajit，古代拘薩羅國國王）合掌對佛說：'我實在不知道。' 佛說：'我現在向你展示不生不滅的自性。大王，你幾歲時見到恒河水？' 國王說：'我三歲時，慈母帶我去拜謁耆婆天（Jivaka，著名醫生），經過這條河流。那時就知道這是恒河水。' 佛說：'大王，如你所說，二十歲時，比十歲時衰老；乃至六十歲，日月歲時，唸唸遷變。那麼你三歲時，見到的這條河，到十三歲時，河水怎麼樣了？' 國王說：'和三歲時一樣，完全沒有不同。乃至到今年六十二歲，也沒有什麼不同。' 佛說：'你現在自己感傷頭髮變白，面容皺紋增多，你的面容必定比童年時更加皺紋。那麼你現在觀看這條恒河，和過去童年時觀看河水的見性，有童年和衰老的變化嗎？' 國王說：'沒有，世尊。' 佛說：'大王，你的面容雖然有皺紋，但是這個能見的精性卻未曾有皺紋。皺紋是變化，不皺紋就不是變化。變化的事物會經歷生滅，那個不變的事物，原本就沒有生滅。怎麼會在其中經歷你的生死呢？而你還引用末伽梨（Makali Gosala，六師外道之一）等人，都說這個身體死後就完全消滅了。' 國王聽了這些話，相信死後會捨棄此生而趣向來生，與大眾一起，踴躍歡喜，得到前所未有的體驗。 又如眾生八識（Eight Consciousnesses）之中，前眼耳鼻舌身等五根（Five Sense Organs），及第八識（Alaya-vijñana，阿賴耶識），都緣于現量（Pratyaksha，直接感知），得到諸法的自性，不帶一切名言（Nāma-rūpa，名稱和形式），又沒有兩種計度分別（Parikalpita，遍計所執）和隨念分別（Paratantra，依他起）。就是現前不生滅。如果第六識（Mano-vijnana，末那識）和第七識（Klista-mano-vijnana，末那識）落在比量（Anumana，推論）和非量（非量）這兩種量中，並且具有計度分別和隨念分別，就是念念常生滅。也是在生滅之中有不生滅性。以上經文，這是因為阇王（Ajatasattu，頻婆娑羅王之子）提出疑問，藉此破斥外道的斷滅見。有這種方便，分別生滅和不生滅兩種自性。如果不執著斷見和常見自性的人，那麼八識心王（Eight Consciousnesses）同一真性，都是實相（Tathata，真如），沒有生滅。如《大智度論》（Mahaprajnaparamita-sastra）所說，應當知道。
【English Translation】 English version At the time of extinction, do you know if there is something undying within your body?' King Prasenajit (Prasenajit, King of Kosala in ancient India) clasped his palms and said to the Buddha, 'I truly do not know.' The Buddha said, 'Now I will show you the nature of non-birth and non-death. Great King, at what age did you see the Ganges River?' The King said, 'When I was three years old, my loving mother took me to visit Jivaka (Jivaka, a famous physician), and we passed by this river. At that time, I knew it was the Ganges River.' The Buddha said, 'Great King, as you said, at the age of twenty, you are more aged than at the age of ten; and even at the age of sixty, the days, months, and years are constantly changing. So, when you were three years old and saw this river, what was the river like when you were thirteen?' The King said, 'It was exactly the same as when I was three years old, without any difference. Even now, at the age of sixty-two, there is no difference.' The Buddha said, 'Now you grieve that your hair has turned white and your face is wrinkled, and your face must be more wrinkled than in your childhood. So, when you now look at this Ganges River, is there any difference between your seeing of the river in your childhood and your seeing of the river now, in terms of childhood and old age?' The King said, 'No, World Honored One.' The Buddha said, 'Great King, although your face is wrinkled, this essence of seeing has never been wrinkled. Wrinkling is change, and not wrinkling is not change. Things that change experience birth and death, but that which does not change originally has no birth and death. How can you experience your birth and death within it? And yet you cite Makali Gosala (Makali Gosala, one of the Six Heretical Teachers), who all say that this body is completely annihilated after death.' Upon hearing these words, the King believed that after death, one would abandon this life and go to the next life, and together with the assembly, he rejoiced and was delighted, gaining an experience that had never been had before. Furthermore, among the Eight Consciousnesses (Eight Consciousnesses) of sentient beings, the five sense organs (Five Sense Organs) such as the eyes, ears, nose, tongue, and body, and the eighth consciousness (Alaya-vijñana, Alaya Consciousness), all rely on direct perception (Pratyaksha, direct perception) to obtain the self-nature of all dharmas, without any names and forms (Nāma-rūpa, name and form), and without the two kinds of conceptual discrimination (Parikalpita, conceptual discrimination) and subsequent discrimination (Paratantra, dependent origination). This is the present non-birth and non-death. If the sixth consciousness (Mano-vijnana, Manas Consciousness) and the seventh consciousness (Klista-mano-vijnana, Manas Consciousness) fall into the two measures of inference (Anumana, inference) and non-measurement (non-measurement), and have conceptual discrimination and subsequent discrimination, then they are constantly born and die in every moment. It is also that there is a non-birth and non-death nature within birth and death. The above scriptures are because King Ajatasattu (Ajatasattu, son of King Bimbisara) raised questions, thereby refuting the annihilationist views of external paths. There is this expedient to distinguish between the two natures of birth and death and non-birth and non-death. If one does not cling to the views of annihilationism and eternalism, then the Eight Consciousnesses (Eight Consciousnesses) have the same true nature, which is all Suchness (Tathata, Suchness), without birth and death. As the Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra) says, one should know.
色生時。但是空生。色滅時。但是空滅。中觀論偈云。無物從緣起。無物從緣滅。起唯諸緣起。滅唯諸緣滅。故知萬法既不從緣生。亦不非緣生。又不空亦不生。空亦不生。何者。若一切法是不空者。即無有生。以無自性空故。方能隨緣成諸幻有。若一切法是空者。亦無有生。以無自體故。無有生相。既無有生。亦無有滅。如論偈云。果不空不生。果不空不滅。以果不空故。不生亦不滅。果空故不生。果空故不滅。以果是空故。不生亦不滅。但隨心現。畢竟無生。如首楞嚴經云。佛言。善男子。我常說言。色心諸緣。及心所使。諸所緣法。唯心所現。汝身汝心。皆是妙明真精妙心中所現物。云何汝等。遺失本妙圓妙明心。寶明妙性。認悟中迷。晦昧為空。空晦昧中。結暗為色。色雜妄想。想相為身。聚緣內搖。趣外奔逸。昏擾擾相。以為心性。一迷為心。決定惑為色身之內。不知色身。外洎山河虛空大地。咸是妙明真心中物。譬如澄清百千大海棄之。唯認一浮漚體。目為全潮。窮盡瀛渤。汝等即是迷中倍人。如我垂手。等無差別。如來說為可憐愍者。如上所說。見性周遍湛然。似鏡常明。如空不動。萬像自分出沒。一性未曾往還。但隨生滅之緣。遺此妙明之性。是以一切祖教。皆指見性識心。不從生因之所生。唯從了
【現代漢語翻譯】 現代漢語譯本：當色法生起時，實際上是空性生起；當色法滅去時，實際上是空性滅去。《中觀論》的偈頌說：『沒有事物是從因緣生起的，沒有事物是從因緣滅去的。生起只是諸緣的生起，滅去只是諸緣的滅去。』因此可知，萬法既不是從因緣而生，也不是不從因緣而生；既不是不空，也不是生；空性也不是生。為什麼呢？如果一切法不是空性的，那就沒有生起。因為沒有自性空，才能隨順因緣成就各種幻有的現象。如果一切法是空性的，也沒有生起。因為沒有自體，所以沒有生起的相狀。既然沒有生起，也就沒有滅去。如《中觀論》的偈頌說：『果不是空性，就不會生起，果不是空性，就不會滅去。因為果不是空性，所以不生也不滅。果是空性，所以不生，果是空性，所以不滅。』因為果是空性的，所以不生也不滅，只是隨心顯現，畢竟沒有生起。如《首楞嚴經》說：『佛說：善男子，我常說，色、心諸緣，以及心所驅使的，諸所緣之法，都只是心所顯現的。你的身和你的心，都是從妙明真精妙心中所顯現的物體。為什麼你們要遺失本妙圓妙明心，寶明妙性，在覺悟中迷惑，把晦昧當作空性，在空晦昧中，結暗為（此處原文為星號，可能指某種障礙或迷惑），（同上）雜妄想，以妄想的相狀為身，聚集因緣在內搖動，向外奔逸，把昏擾擾的相狀，當作心性。一迷為心，就決定迷惑於色身之內，不知道色身，外至山河虛空大地，都是妙明真心中的物體。譬如把澄清的百千大海拋棄，只認一個浮漚的形體，就認為是整個潮水，窮盡了瀛渤。你們就是迷惑中的加倍之人，就像我垂手一樣，沒有差別。如來說這是可憐憫的人。』如上面所說，見性周遍湛然，像鏡子一樣常常明亮，像虛空一樣不動，萬象自然地出沒，一性未曾往還，只是隨著生滅的因緣，遺失了這妙明之性。因此一切祖師的教誨，都指明見性識心，不是從生因所生，只是從了因所生。
【English Translation】 English version: When form arises, it is actually emptiness that arises; when form ceases, it is actually emptiness that ceases. A verse from the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) states: 'No thing arises from conditions, no thing ceases from conditions. Arising is merely the arising of conditions, ceasing is merely the ceasing of conditions.' Therefore, it can be known that all dharmas (phenomena) neither arise from conditions, nor do they not arise from conditions; they are neither not empty, nor do they arise; emptiness also does not arise. Why? If all dharmas were not empty, then there would be no arising. Because there is no self-nature emptiness (svabhāva-śūnyatā), they can accord with conditions to become various illusory existences. If all dharmas were empty, there would also be no arising. Because there is no self-entity, there is no appearance of arising. Since there is no arising, there is also no ceasing. As a verse from the Mūlamadhyamakakārikā states: 'A result that is not empty does not arise, a result that is not empty does not cease. Because the result is not empty, it neither arises nor ceases. The result is empty, therefore it does not arise, the result is empty, therefore it does not cease.' Because the result is empty, it neither arises nor ceases, but merely appears according to the mind, ultimately without arising. As the Śūraṅgama Sūtra says: 'The Buddha said: Good man, I always say that form, mind, all conditions, and what the mind directs, all objects of mind, are merely what the mind manifests. Your body and your mind are all objects manifested from the wonderful, bright, true, essential, wonderful mind. Why do you lose the fundamentally wonderful, complete, bright mind, the precious, bright, wonderful nature, and become deluded in enlightenment, taking obscurity as emptiness, and in empty obscurity, bind darkness into * ( indicates a placeholder for a term, possibly an obstacle or delusion), * (same as above) mixed with deluded thoughts, taking the appearance of thoughts as the body, gathering conditions to shake internally, running outward, taking the confused appearance as the nature of the mind. Once deluded as the mind, you are determined to be deluded within the body of form, not knowing that the body of form, extending outward to mountains, rivers, empty space, and the great earth, are all objects of the wonderful, bright, true mind. It is like abandoning a clear hundred thousand great oceans, and only recognizing the form of a floating bubble, taking it as the entire tide, exhausting the Yingbo (mythical sea). You are people doubly deluded, just like my hanging hand, there is no difference. The Tathāgata (Thus Come One) says that these are pitiable people.' As mentioned above, the nature of seeing is pervasive and clear, like a mirror that is always bright, like space that does not move, all appearances naturally arise and cease, the one nature has never gone or returned, but merely follows the conditions of arising and ceasing, losing this wonderful, bright nature. Therefore, all the teachings of the patriarchs point to recognizing the nature of seeing and knowing the mind, not arising from the cause of arising, but only from the cause of understanding.
因之所了。相粗易辯。性密難明。隨轉處而莫知。在照時而方了。如今不見者。皆被三惑心牽。六塵境換。不知境元是我。翻成主被客迷。但能隨流得性之時。自然無惑。復有云。般若唯以心神契會。以心傳心。方成密付。不可以言跡事相而求者。此是為未入人。顯宗破執。恐取相背心。情求意解。故有是說。若融會而論。則隨緣體妙。即相恒真。且如正見相時。是誰見相。以六塵鈍故。名不自立。相不自施。以六根利故。強自建立。而為緣對。若能了境本寂。識自無生。則入平等真空。方稱究竟見性耳。故云見性周遍。非汝而誰。聞性者。即今聞性。具三真實。文殊簡出。現證可知。觀音入門。圓通立驗。非從行得。不墮有為。豈假功成。本來如是。首楞嚴經偈云。譬如人靜居。十方俱擊鼓。十處一時聞。此則圓真實。目非觀障外。口鼻亦復然。身以合方知。心念紛無緒。隔垣聽音響。遐邇俱可聞。五根所不齊。是則通真實。音聲性動靜。聞中為有無。無聲號無聞。非實聞無性。聲無既無滅。聲有亦非生。生滅二圓離。是則常真實。釋曰。此是直說如今一切眾生。日用現行聞性三真實之理。一圓真實。二通真實。三常真實。一圓真實者。以聞性遍一切處。十方聲塵。應時無有前後。以同時周遍。一一皆不出自性。如
【現代漢語翻譯】 現代漢語譯本 因此才能瞭解（真理）。現象粗糙容易分辨，自性隱秘難以明瞭。隨著轉變而不知，在觀照時才能明白。如今不能見到（自性）的人，都是被三惑（貪嗔癡）之心牽引，被六塵（色聲香味觸法）之境轉換。不知道境界的根源就是自己，反而成了主觀被客觀迷惑。但如果能夠隨順（因緣）流轉而證得自性的時候，自然就沒有迷惑。還有人說，般若（prajna，智慧）只能用心神契合體會，以心傳心，才能成為秘密的交付，不可以從言語事相上去尋求。這是為尚未入門的人，顯宗（exoteric Buddhism）爲了破除執著，恐怕他們執著于外相而背離本心，用情感去尋求，用意識去理解，所以才這樣說。如果融會貫通地來論，那麼隨順因緣而體現妙用，即現象本身就是恒常的真實。比如正見（samyag-drsti，正確的見解）相的時候，是誰在見相？因為六塵遲鈍，所以不能自己成立，相也不能自己施設。因為六根（眼耳鼻舌身意）敏銳，所以勉強自己建立，而成為緣對。如果能夠了知境界的本性是寂靜的，認識到自己的意識沒有生起，那麼就進入了平等真空，才能稱得上究竟的見性。所以說見性周遍，不是你又是誰？聞性（srotra-vijnana，聽覺）呢，就是現在能聽的這個聞性，具足三真實。文殊（Manjusri）菩薩簡要地指出了這一點，現在就可以驗證。觀音（Avalokitesvara）菩薩從聞性入門，圓通（perfect penetration）的效驗立刻顯現。不是從修行中得到的，不屬於有為法（conditioned phenomena）。難道需要功成嗎？本來就是這樣。首楞嚴經（Surangama Sutra）的偈頌說：『譬如人靜居，十方俱擊鼓，十處一時聞，此則圓真實。目非觀障外，口鼻亦復然，身以合方知，心念紛無緒。隔垣聽音響，遐邇俱可聞，五根所不齊，是則通真實。音聲性動靜，聞中為有無，無聲號無聞，非實聞無性。聲無既無滅，聲有亦非生，生滅二圓離，是則常真實。』解釋說：這是直接說明現在一切眾生，日常運用中現行的聞性的三真實之理。一圓真實，二通真實，三常真實。一圓真實，是因為聞性遍一切處，十方聲塵，應時沒有先後，因為同時周遍，一一都不出自性，比如
【English Translation】 English version Therefore, one can understand (the truth). Phenomena are coarse and easy to distinguish, while the nature is subtle and difficult to understand. It is unknown as it changes, and only understood when illuminated. Those who do not see (the self-nature) are all牽引 by the three afflictions (greed, hatred, and delusion) and transformed by the six dusts (form, sound, smell, taste, touch, and dharma). They do not know that the origin of the realm is themselves, and instead become confused by the subjective being misled by the objective. But if one can follow the flow (of conditions) and attain the nature, then naturally there will be no confusion. Some also say that prajna (wisdom) can only be契合 and experienced with the mind and spirit, and only heart-to-heart transmission can become a secret entrustment. It cannot be sought from words and phenomena. This is for those who have not yet entered the path. The exoteric Buddhism (顯宗) aims to break attachments, fearing that they will cling to external appearances and turn away from their original intention, seeking with emotions and understanding with consciousness. Therefore, this is said. If discussed in a融會 and comprehensive way, then following the conditions manifests妙用, and phenomena themselves are the constant truth. For example, when rightly seeing (samyag-drsti, correct view) a phenomenon, who is seeing the phenomenon? Because the six dusts are dull, they cannot establish themselves. Phenomena cannot施設 themselves. Because the six roots (eye, ear, nose, tongue, body, and mind) are sharp, they勉強 establish themselves and become objects of perception. If one can understand that the nature of the realm is寂靜, and realize that one's own consciousness does not arise, then one enters the equal emptiness, and can be called the ultimate seeing of the nature. Therefore, it is said that seeing the nature is all-pervading, who else could it be but you? The hearing nature (srotra-vijnana, auditory consciousness) is the hearing nature that can hear now, possessing the three truths. Manjusri (文殊) Bodhisattva briefly pointed this out, and it can be verified now. Avalokitesvara (觀音) Bodhisattva entered through the hearing nature, and the effect of perfect penetration (圓通) immediately manifests. It is not obtained from practice, and does not belong to conditioned phenomena (有為法). Does it need accomplishment? It is originally like this. The verse in the Surangama Sutra (首楞嚴經) says: 'For example, a person dwells in silence, drums are beaten in all ten directions, and all ten places hear at the same time. This is the perfect truth. The eyes do not see beyond the barrier, nor do the mouth and nose. The body knows by contact, and the mind is filled with thoughts. Listening to sounds through a wall, both near and far can be heard. The five roots are not the same, this is the 通 truth. The nature of sound is movement and stillness, is there existence or non-existence in hearing? No sound is called no hearing, but it is not that hearing has no nature. When sound is gone, there is no滅, and when sound is present, it is not生. The two,生 and滅, are completely離, this is the constant truth.' The explanation says: This directly explains the three truths of the hearing nature that all beings use in their daily lives. First, the perfect truth; second, the 通 truth; third, the constant truth. The perfect truth is because the hearing nature pervades all places, and the sounds of the ten directions have no before or after. Because it is simultaneously all-pervading, each and every one does not come from the self-nature, such as
水起波。波不離水。以聲處全聞。聞外無法。即是本聞。自具圓通之性。非待證聖方有斯事。故法華經偈云。父母所生耳。清凈無瑕穢。以此常耳聞。三千世界聲。又云。持是法華者。雖未得天耳。但用所生耳。功德已如是。二通真實者。且眼根見性。雖即洞然。能觀前而不觀后。鼻舌身等三根。皆以閤中知。因能所而生起。若意知根。所緣不定。唸唸遷移故。五根所不齊。唯耳根圓通無礙。聽響之際。任隔礙而遠近俱聞。妙應之時。無揀擇而大小咸備。故高城和尚歌云。應耳時。若幽谷。大小音聲無不足。十方鐘鼓一時鳴。靈光運運常相續。則處凡身而不減。居聖體而非增。常現常通。塵勞不能匿其神彩。非間非斷。天魔不能挫其威光。不壞緣生之耳根。圓具一靈之妙性。三常真實者。音聲性動靜者。動靜是音聲之體。性于聞中似有似無。若無聲時號無聞。非實聞無性。以聞性常在。若聞性隨聲塵滅。則前聲滅時。后聲不合更聞。故知聲塵自無。聞性非滅。聲塵自有。聞性非生。又非唯聞性無生。返觀聲塵亦無生滅。以從緣而起。自體全無。如華嚴論云。一切諸法。猶如谷響。楞嚴疏鈔云。如谷中無聲。無聲即無響。法界中皆無聲。一切聲皆是妄心。妄心不動時。皆無妄想。以有差別心執受。即有聲。四大。如枯木
【現代漢語翻譯】 現代漢語譯本 水起波。波不離水。如同水面泛起波浪，波浪始終不離水體。 以聲處全聞。聞外無法。即是本聞。在有聲音的地方都能完全聽聞，聽聞之外沒有其他方法，這就是本來的聽聞。 自具圓通之性。非待證聖方有斯事。自身就具備圓滿通達的本性，不是等到證得聖果之後才會有這種能力。 故法華經偈云。父母所生耳。清凈無瑕穢。所以《法華經》的偈頌說：『父母所生的耳朵，清凈沒有瑕疵污穢，』 以此常耳聞。三千世界聲。用這雙平常的耳朵，就能聽聞三千大千世界的聲音。 又云。持是法華者。雖未得天耳。但用所生耳。功德已如是。又說：『受持這部《法華經》的人，即使沒有得到天耳通，僅僅用這雙父母所生的耳朵，其功德就已經如此巨大。』 二通真實者。且眼根見性。雖即洞然。能觀前而不觀后。第二種真實是通達。眼睛的見性，雖然明澈洞達，但只能看到前面而看不到後面。 鼻舌身等三根。皆以閤中知。因能所而生起。鼻子、舌頭、身體這三種根，都是在接觸時才能感知，依賴能感知的主體和被感知的客體而產生。 若意知根。所緣不定。唸唸遷移故。五根所不齊。而意識的知覺，所緣的對象不確定，唸唸都在遷移變化，所以五根的功能並不一致。 唯耳根圓通無礙。聽響之際。任隔礙而遠近俱聞。只有耳根圓滿通達沒有障礙，在聽聲音的時候，無論有阻隔還是遙遠，都能同時聽聞。 妙應之時。無揀擇而大小咸備。在微妙應現的時候，沒有選擇，無論聲音大小都能具備。 故高城和尚歌云。應耳時。若幽谷。大小音聲無不足。所以高城和尚的歌說：『聲音應于耳時，如同空曠的山谷，無論大小的聲音都不會缺少。』 十方鐘鼓一時鳴。靈光運運常相續。十方世界的鐘鼓同時鳴響，靈性的光芒運轉不息，永遠相續。 則處凡身而不減。居聖體而非增。常現常通。塵勞不能匿其神彩。那麼，即使身處凡夫之身也不會減少，居住在聖人的身體里也不會增加，永遠顯現，永遠通達，世間的塵勞煩惱不能掩蓋它的神采。 非間非斷。天魔不能挫其威光。不間斷，不停止，天上的魔王也不能挫敗它的威光。 不壞緣生之耳根。圓具一靈之妙性。不損壞因緣所生的耳根，圓滿具備唯一靈明的妙性。 三常真實者。音聲性動靜者。第三種真實是常。聲音的體性在於動靜。 動靜是音聲之體。性于聞中似有似無。動和靜是聲音的本體，這種體性在聽聞中似有似無。 若無聲時號無聞。非實聞無性。以聞性常在。如果沒有聲音的時候叫做沒有聽聞，但並不是真的聽聞的體性消失了，因為聽聞的體性一直都在。 若聞性隨聲塵滅。則前聲滅時。后聲不合更聞。如果聽聞的體性隨著聲音的消失而消失，那麼前一個聲音消失的時候，后一個聲音就不應該再被聽到。 故知聲塵自無。聞性非滅。聲塵自有。聞性非生。所以知道聲音本身是虛無的，聽聞的體性不會消失；聲音出現的時候，聽聞的體性也不是新產生的。 又非唯聞性無生。返觀聲塵亦無生滅。以從緣而起。自體全無。而且不僅僅是聽聞的體性沒有生滅，反過來看，聲音本身也沒有生滅，因為它是由因緣而生起，自身並沒有實體。 如華嚴論云。一切諸法。猶如谷響。如同《華嚴論》所說：『一切諸法，猶如山谷中的迴響。』 楞嚴疏鈔云。如谷中無聲。無聲即無響。法界中皆無聲。楞嚴疏鈔說：『如同山谷中沒有聲音，沒有聲音就沒有迴響，法界中本來就沒有聲音。』 一切聲皆是妄心。妄心不動時。皆無妄想。以有差別心執受。即有聲。四大。如枯木一切聲音都是虛妄的心所產生的，虛妄的心不動的時候，就沒有虛妄的念頭。因為有了分別心和執著，才有了聲音。四大假合，如同枯木一般。
English version Waves arise from water. Waves are inseparable from water. Hearing encompasses all sounds. There is no Dharma outside of hearing. This is the original hearing. It inherently possesses the nature of perfect penetration. This is not something that only occurs after attaining sainthood. Therefore, the verse in the Lotus Sutra says: 'Ears born of parents are pure and without blemish.' With these ordinary ears, one can hear the sounds of the three thousand worlds. It also says: 'Those who uphold this Lotus Sutra, even if they have not attained heavenly ears (Tian Er), the merit of using their born ears is already so great.' The second truth is penetration. The seeing nature of the eye, although clear and bright, can only see what is in front and not what is behind. The three roots of nose, tongue, and body all perceive through contact, arising from the interaction of the perceiver and the perceived. If the root of mind (Yi) knows, its object is uncertain, constantly shifting from moment to moment. Therefore, the five roots are not uniform. Only the ear root is perfectly penetrating and unobstructed. When listening to sounds, it hears both near and far, regardless of obstructions. At the time of wondrous response, there is no discrimination, and both large and small sounds are fully present. Therefore, the song of the Venerable Gao Cheng says: 'When responding to the ear, like a secluded valley, there is no lack of large or small sounds.' The bells and drums of the ten directions sound simultaneously, and the spiritual light continuously revolves. Then, being in an ordinary body does not diminish it, and residing in a saintly body does not increase it. It is always present and always penetrating. Worldly defilements cannot hide its brilliance. It is neither interrupted nor broken. Heavenly demons cannot thwart its majestic light. It does not destroy the ear root born of conditions, and it perfectly possesses the wondrous nature of one spirit. The third truth is constancy. The nature of sound is movement and stillness. Movement and stillness are the substance of sound. This nature seems to be present and absent in hearing. When there is no sound, it is called no hearing, but it is not that the nature of hearing is truly absent, because the nature of hearing is always present. If the nature of hearing disappears with the disappearance of sound, then when the previous sound disappears, the subsequent sound should not be heard again. Therefore, it is known that sound itself is empty, and the nature of hearing does not disappear. When sound appears, the nature of hearing is not newly produced. Moreover, it is not only that the nature of hearing is unproduced. Looking back, sound itself is also without production or destruction, because it arises from conditions and has no inherent substance. As the Avatamsaka Sutra (Hua Yan Lun) says: 'All dharmas are like echoes in a valley.' The Lengyan Commentary (Leng Yan Shu Chao) says: 'If there is no sound in the valley, there is no echo. There is no sound in the Dharma realm.' All sounds are false mind. When the false mind does not move, there are no false thoughts. Because there is a discriminating mind and attachment, there is sound. The four great elements are like withered wood.
【English Translation】 Waves arise from water. Waves are inseparable from water. Hearing encompasses all sounds. There is no Dharma outside of hearing. This is the original hearing. It inherently possesses the nature of perfect penetration. This is not something that only occurs after attaining sainthood. Therefore, the verse in the Lotus Sutra says: 'Ears born of parents are pure and without blemish.' With these ordinary ears, one can hear the sounds of the three thousand worlds. It also says: 'Those who uphold this Lotus Sutra, even if they have not attained heavenly ears (Tian Er), the merit of using their born ears is already so great.' The second truth is penetration. The seeing nature of the eye, although clear and bright, can only see what is in front and not what is behind. The three roots of nose, tongue, and body all perceive through contact, arising from the interaction of the perceiver and the perceived. If the root of mind (Yi) knows, its object is uncertain, constantly shifting from moment to moment. Therefore, the five roots are not uniform. Only the ear root is perfectly penetrating and unobstructed. When listening to sounds, it hears both near and far, regardless of obstructions. At the time of wondrous response, there is no discrimination, and both large and small sounds are fully present. Therefore, the song of the Venerable Gao Cheng says: 'When responding to the ear, like a secluded valley, there is no lack of large or small sounds.' The bells and drums of the ten directions sound simultaneously, and the spiritual light continuously revolves. Then, being in an ordinary body does not diminish it, and residing in a saintly body does not increase it. It is always present and always penetrating. Worldly defilements cannot hide its brilliance. It is neither interrupted nor broken. Heavenly demons cannot thwart its majestic light. It does not destroy the ear root born of conditions, and it perfectly possesses the wondrous nature of one spirit. The third truth is constancy. The nature of sound is movement and stillness. Movement and stillness are the substance of sound. This nature seems to be present and absent in hearing. When there is no sound, it is called no hearing, but it is not that the nature of hearing is truly absent, because the nature of hearing is always present. If the nature of hearing disappears with the disappearance of sound, then when the previous sound disappears, the subsequent sound should not be heard again. Therefore, it is known that sound itself is empty, and the nature of hearing does not disappear. When sound appears, the nature of hearing is not newly produced. Moreover, it is not only that the nature of hearing is unproduced. Looking back, sound itself is also without production or destruction, because it arises from conditions and has no inherent substance. As the Avatamsaka Sutra (Hua Yan Lun) says: 'All dharmas are like echoes in a valley.' The Lengyan Commentary (Leng Yan Shu Chao) says: 'If there is no sound in the valley, there is no echo. There is no sound in the Dharma realm.' All sounds are false mind. When the false mind does not move, there are no false thoughts. Because there is a discriminating mind and attachment, there is sound. The four great elements are like withered wood.
。即本無聲。皆緣執故。諸大菩薩。不以音聲聽法。是知聲塵本無。皆因執有。情消執喪。萬法本虛。有無既虛。生滅何有。則知我性與如來性無異。一切世間法即是佛法故。經云。是法住法位。世間相常住。如憍陳那。因聲悟道。妙音密圓。古釋云。若有能所。未得名密。悟四諦理。推能聞及所聞。皆是自心。心即是本覺。光明。圓照法界。始覺智心。亦圓照法界。即是因聲得悟。一切眾生。依此觀亦得解脫。若聞聲可意不可意生憎愛。便被聲縛。但觀心海中是聲出處。以心海元無有相。心雖含聲。聲亦無相。無相。即於一切聲中而得解脫。故知無法不心。無心不法。如是明達。則於一切諸法。不合不散。無縛無脫矣。故佛告阿難。汝學多聞。未盡諸漏。心中徒知顛倒所因。真倒現前。實未能識。恐汝誠心由未信伏。吾今試將塵俗諸事。當除汝疑。即時如來敕羅睺羅擊鐘一聲。問阿難言。汝今聞不。阿難大眾。俱言我聞。鐘歇無聲。佛又問言。汝今聞不。阿難大眾。俱言不聞。時羅睺羅又擊一聲。佛又問言。汝今聞不。阿難大眾。又言俱聞。佛問阿難。汝云何聞。云何不聞。阿難大眾。俱白佛言。鐘聲若擊。則我得聞。擊久聲消。音響雙絕。則名無聞。如來又敕羅睺羅擊鐘。問阿難言。爾今聲不。阿難言。聲少選聲
【現代漢語翻譯】 現代漢語譯本：實際上聲音的本性是空無的，一切都是因為執著而產生的。諸位大菩薩，不是用聽聲音的方式來聽聞佛法。由此可知，聲塵的本性是空無的，一切都是因為執著才認為它存在。當情感消退，執著消失，萬法的本性就是虛幻的。既然有和無都是虛幻的，那麼生和滅又怎麼會存在呢？由此可知，我的自性與如來的自性沒有差別。一切世間法就是佛法。經書上說：『法安住在法的本位上，世間的現象是永恒不變的。』比如憍陳那（Ajñāta Kauṇḍinya，五比丘之一），因為聽到聲音而悟道，達到微妙的音聲圓融無礙的境界。古代的解釋說：『如果還有能聽的主體和所聽的客體，就不能稱為『密』。』領悟四諦的道理，推究能聽的聲音和所聽的聲音，都是自己的心。心就是本覺，光明，圓滿照耀法界。始覺的智慧之心，也圓滿照耀法界。這就是因為聲音而得到覺悟。一切眾生，依照這種方式觀察，也能得到解脫。如果聽到聲音，因為合意或不合意而產生憎恨或喜愛，就會被聲音束縛。只要觀察心海中聲音發出的地方，因為心海原本就沒有形相。心雖然包含聲音，聲音也沒有形相。沒有形相，就能在一切聲音中得到解脫。所以說，沒有哪一個法不是心，沒有哪一個心不是法。像這樣明白通達，那麼對於一切諸法，就不會聚合，也不會離散，沒有束縛，也沒有解脫了。 所以佛告訴阿難（Ānanda，佛陀十大弟子之一）：『你學習了很多，聽聞了很多，但還沒有完全斷除各種煩惱。心中只是知道顛倒的起因，真正的顛倒現前時，實際上還不能認識。恐怕你的誠心還沒有完全信服，我現在嘗試用世俗的事情，來消除你的疑惑。』當時，如來命令羅睺羅（Rāhula，佛陀之子）敲鐘一聲。問阿難說：『你現在聽到了嗎？』阿難和大眾都說：『我們聽到了。』鐘聲停止，沒有聲音了。佛又問：『你現在聽到了嗎？』阿難和大眾都說：『沒有聽到。』這時，羅睺羅又敲鐘一聲。佛又問：『你現在聽到了嗎？』阿難和大眾又都說：『聽到了。』佛問阿難：『你是怎樣聽到，又是怎樣沒有聽到的？』阿難和大眾都對佛說：『鐘聲敲響時，我們就聽到了。敲擊很久，聲音消失，音響完全停止，就叫做沒有聽到。』如來又命令羅睺羅敲鐘，問阿難說：『你現在有聲音嗎？』阿難說：『聲音漸漸變小。』
【English Translation】 English version: In reality, sound has no inherent nature; everything arises from attachment. All great Bodhisattvas do not listen to the Dharma through sound. From this, it is known that the nature of sound-dust is originally empty; everything is perceived as existent due to attachment. When emotions subside and attachments are relinquished, the nature of all dharmas is illusory. Since both existence and non-existence are illusory, how can birth and death exist? Thus, it is known that my nature is no different from the Tathagata's (如來, one of the titles of a Buddha) nature. All worldly dharmas are Buddha-dharma. The sutra says: 'The Dharma abides in its Dharma-position, and the worldly phenomena are constant.' For example, Ajñāta Kauṇḍinya (憍陳那, one of the first five disciples of the Buddha) attained enlightenment through sound, reaching the wondrous state of perfect and unobstructed sound. Ancient interpretations say: 'If there is still a subject who hears and an object that is heard, it cannot be called 'secret'.' Comprehending the truth of the Four Noble Truths, investigating the sound that is heard and the one who hears it, all are one's own mind. The mind is the original enlightenment, the light that perfectly illuminates the Dharma realm. The mind of initial enlightenment also perfectly illuminates the Dharma realm. This is attaining enlightenment through sound. All sentient beings, by observing in this way, can also attain liberation. If hearing a sound causes like or dislike, leading to hatred or love, one becomes bound by sound. Simply observe the source of the sound within the ocean of the mind, for the ocean of the mind originally has no form. Although the mind contains sound, sound also has no form. Being without form, one attains liberation in all sounds. Therefore, it is known that there is no dharma that is not mind, and no mind that is not dharma. Understanding this clearly, one will neither coalesce nor disperse in all dharmas, and there will be neither bondage nor liberation. Therefore, the Buddha told Ānanda (阿難, one of the ten principal disciples of the Buddha): 'You have learned much and heard much, but you have not yet completely eradicated all defilements. In your mind, you only know the cause of delusion, but when true delusion arises, you are actually unable to recognize it. I fear that your sincerity has not yet fully convinced you, so I will now try to use worldly matters to dispel your doubts.' At that time, the Tathagata ordered Rāhula (羅睺羅, the son of the Buddha) to strike the bell once. He asked Ānanda: 'Do you hear it now?' Ānanda and the assembly all said: 'We hear it.' The bell stopped ringing, and there was no sound. The Buddha asked again: 'Do you hear it now?' Ānanda and the assembly all said: 'We do not hear it.' Then, Rāhula struck the bell again. The Buddha asked again: 'Do you hear it now?' Ānanda and the assembly all said again: 'We hear it.' The Buddha asked Ānanda: 'How do you hear, and how do you not hear?' Ānanda and the assembly all said to the Buddha: 'When the bell rings, we hear it. When the striking ceases for a long time, the sound disappears, and the sound completely stops, it is called not hearing.' The Tathagata then ordered Rāhula to strike the bell and asked Ānanda: 'Do you have sound now?' Ānanda said: 'The sound is gradually diminishing.'
消。佛又問言。汝今聲不。阿難大眾。答言無聲。又頃。羅睺羅更來撞鐘。佛又問言。爾今聲不。阿難大眾。俱言有聲。佛問阿難。汝云何聲。云何無聲。阿難大眾。俱白佛言。鐘聲若擊。則名有聲。擊久聲消。音響雙絕。則名無聲。佛語阿難。及諸大眾。汝今云何自語矯亂。大眾阿難。俱時問佛。我今云何名為矯亂。佛言。我問汝聞。汝則言聞。又問汝聲。汝則言聲。唯聞與聲。報答無定。如是云何。不名矯亂。阿難。聲消無響。汝說無聞。若實無聞。聞性已滅。同於枯木。鐘聲更擊。汝云何知。知有知無。自是聲塵。或無或有。豈彼聞性。為汝有無。聞實云無。誰知無者。是故阿難。聲于聞中。自有生滅。非為汝聞。聲生聲滅。令汝聞性。為有為無。汝尚顛倒或聲為聞。何怪昏迷。以常為斷。終不應言。離諸動靜閉塞開通說聞無性。如重睡人。眠熟床枕。其家有人。于彼睡時搗練舂米。其人夢中聞舂搗聲。別作他物。或為擊鼓。或復撞鐘。即于夢時。自怪其鐘為石木響。於時忽寤。遄知杵音。自告家人。我正夢時。惑此舂音。將為鼓響。阿難。是人夢中。豈憶靜搖開閉通塞。其形雖寐。聞性不昏。縱汝形消。命光遷謝。此性云何為汝消滅。楞嚴疏云。擊鐘以辯真妄者。即聞性而可真。舉聲塵而辯妄。若因聲有聞。
【現代漢語翻譯】 現代漢語譯本： 消逝。佛陀又問：『你現在聽到聲音嗎？』阿難（Ananda，佛陀十大弟子之一）和大眾回答：『沒有聲音。』過了一會兒，羅睺羅（Rahula，佛陀之子）再次敲鐘。佛陀又問：『你現在聽到聲音嗎？』阿難和大眾都說：『聽到了聲音。』佛陀問阿難：『你如何解釋有時聽到聲音，有時聽不到聲音呢？』阿難和大眾一起對佛陀說：『鐘聲敲擊時，就說有聲音；敲擊過後，聲音消散，音響完全停止，就說沒有聲音。』 佛陀告訴阿難和所有在場的人：『你們現在為什麼自己說話前後矛盾呢？』大眾和阿難同時問佛陀：『我們現在為什麼被稱為前後矛盾呢？』佛陀說：『我問你是否聽到，你就說聽到；又問你聲音，你就說有聲音。僅僅是聽聞和聲音，回答就沒有定準。這樣怎麼能不叫前後矛盾呢？阿難，聲音消失沒有迴響，你說沒有聽到。如果真的沒有聽到，那麼聽聞的本性就已經滅絕，和枯木一樣。鐘聲再次敲響時，你又怎麼知道呢？知道有聲音還是沒有聲音，這只是聲音塵境，有時有，有時沒有，難道是聽聞的本性，因為聲音的有無而為你們存在或不存在嗎？如果聽聞真的沒有了，誰又知道沒有聽聞這件事呢？ 因此，阿難，聲音在聽聞之中，自然有產生和消滅。不是因為你聽聞，聲音產生和消滅，就讓你的聽聞本性，變得有時存在有時不存在。你尚且顛倒地把聲音當作聽聞，又怎麼能不奇怪你昏昧迷惑，把常住不變的當作斷滅呢？終究不應該說，離開各種動靜、閉塞、開通，就說聽聞沒有自性。就像熟睡的人，睡在床鋪上，他的家人在他睡覺的時候，正在搗練、舂米。這個人在夢中聽到舂米的聲音，卻把它當作其他東西，或者當作擊鼓，或者當作撞鐘。就在夢中，自己奇怪那鐘聲怎麼像是石頭或木頭的響聲。這時忽然醒來，立刻知道是杵臼的聲音，就告訴家人說：『我剛才做夢的時候，被這舂米的聲音迷惑了，還以為是鼓聲。』 阿難，這個人在夢中，哪裡還記得靜止、搖動、開啟、閉合、通暢、阻塞呢？他的身體雖然睡著了，聽聞的本性卻沒有昏昧。縱然你的形體消散，生命之光遷逝謝落，這聽聞的本性又怎麼會為你而消滅呢？《楞嚴疏》說，用敲鐘來辨別真妄，就是聽聞的本性是真實的，舉出聲音塵境來辨別虛妄。如果因為有聲音才有聽聞，
【English Translation】 English version: Vanished. The Buddha then asked: 'Do you hear sound now?' Ananda (one of the Buddha's ten principal disciples) and the assembly replied: 'No sound.' After a moment, Rahula (the Buddha's son) struck the bell again. The Buddha then asked: 'Do you hear sound now?' Ananda and the assembly all said: 'We hear sound.' The Buddha asked Ananda: 'How do you explain sometimes hearing sound and sometimes not hearing sound?' Ananda and the assembly together said to the Buddha: 'When the bell is struck, we say there is sound; after it is struck, the sound dissipates, and the sound completely ceases, we say there is no sound.' The Buddha told Ananda and everyone present: 'Why are you now contradicting yourselves?' The assembly and Ananda simultaneously asked the Buddha: 'Why are we now called contradictory?' The Buddha said: 'I ask you if you hear, and you say you hear; then I ask you about sound, and you say there is sound. It is only hearing and sound, and the answers are not consistent. How can this not be called contradictory? Ananda, when the sound disappears without an echo, you say there is no hearing. If there is truly no hearing, then the nature of hearing has already been extinguished, like a dry tree. When the bell is struck again, how do you know? Knowing whether there is sound or no sound, this is only the realm of sound-dust, sometimes there is, sometimes there is not. Is it that the nature of hearing, because of the presence or absence of sound, exists or does not exist for you? If hearing is truly gone, who knows the matter of not hearing?' Therefore, Ananda, sound within hearing naturally has arising and ceasing. It is not because you hear, and sound arises and ceases, that your nature of hearing becomes sometimes existent and sometimes non-existent. You are even reversing sound as hearing, how can you not be surprised that you are confused and deluded, taking the permanent as annihilation? Ultimately, one should not say that apart from various movements, stillness, obstruction, openness, one says that hearing has no self-nature. It is like a person in deep sleep, sleeping on a bed, his family is pounding cloth and husking rice while he is sleeping. This person hears the sound of husking rice in his dream, but takes it as something else, either as drumming or as striking a bell. In the dream, he himself wonders why the bell sounds like stone or wood. At this time, he suddenly wakes up, immediately knows it is the sound of the pestle and mortar, and tells his family: 'When I was dreaming just now, I was deceived by the sound of husking rice, and thought it was the sound of a drum.' Ananda, in this person's dream, where does he remember stillness, shaking, opening, closing, unobstructed, blocked? Although his body is asleep, the nature of hearing is not confused. Even if your form dissipates, and the light of life passes away, how can this nature of hearing be extinguished for you? The Shurangama Sutra Commentary says that using the striking of the bell to distinguish between truth and falsehood is that the nature of hearing is real, and raising the realm of sound-dust to distinguish falsehood. If there is hearing because there is sound,
此聞不離聲。若離聲有聞。此是真聞。汝今但執隨聲之聞。此聞不離於聲。只合是聲。不合是聲。若真聞性。如水。不滅聲塵。如風。鼓水成波。故有聞相。聲塵不起。聞相即無。而聞性不滅。以性不滅。聲塵若來。還有聞相。如水不滅。若風動時。即有波相。如色真性。遍十方界。隨心感現。則有色相。此之聞性。亦復如是。故知不認自體恒常之聞性。卻徇聲塵生滅之聞相。遂乃聞贊而生喜。聞毀而起瞋。以迷本聞故。隨聲流轉故。文殊云。眾生迷本聞。循聲故流轉。阿難。縱強記。不免落邪思。豈非隨所淪。旋流獲無妄。又云。旋汝倒聞機。返聞聞自性。性成無上道。圓通實如是。如今以聲為聞。背心循境。豈不是倒聞之機。若能旋聲塵之有流。複本聞之無妄。則是返聞自性。得本歸原。內滅翳根。外消塵境。能所既脫。本覺道成。寂照圓通。真實如是。所以佛告阿難。以諸眾生。從無始來。循諸色聲。逐念流轉。曾不開悟性凈妙常。不循所常。逐諸生滅。由是生生。雜染流轉。若棄生滅。守于真常。常光現前。根塵識心。應時消落。想相為塵。識情為垢。二俱遠離。則汝法眼。應時清明。云何不成無上知覺。是以若了聞性。即成正覺。於是心境雙融。動靜。俱泯。如觀音言。彼佛教我。從聞思修入三摩地。初于
聞中。入流亡所。所入既寂。動靜二相。瞭然不生。如是漸增。聞所聞盡。盡聞不住。覺所覺空。空覺極圓。空所空滅。生滅既滅。寂滅現前。忽然超越。世出世間。十方圓明。獲二殊勝。一者。上合十方諸佛本妙覺心。與佛如來。同一慈力。二者。下合十方一切六道眾生。與諸眾生。同一悲仰。是以初從聞性入時。先亡動靜聲塵之境。次亡能聞所聞之心。既心境俱亡。又不住無心境。及能覺所覺之智。則覺智俱空。此空亦空。方成圓覺。故云空覺極圓。空所空滅。始盡生滅之原。到寂滅本妙覺心之地。如起信論云。一切諸法。皆由妄念而有差別。若離妄念。則無境界差別之相。故知妄念空而根境謝。識想消而塵垢沈。則法眼應時清明。常光了然頓現。見聞本性既爾。諸根所現亦然。故經云。六自在王。常清凈故。又首楞嚴經偈云。一根既返原。六根成解脫。見聞如幻翳。三界若空華。聞復翳根除。塵消覺圓凈。凈極光通達。寂照含虛空。卻來觀世間。猶如夢中事。但以未覺悟。前于染凈中。有一毫見聞取捨之處。皆在三界無明長夜生死夢中。才得見性。便同覺后。自覺覺他。故名為佛。又此自心之性。遍一切處。隨處得入。非獨見聞。或意消香界而入圓通。或心開塵境而證法忍。或入水觀而達性。或審風力而悟宗。
【現代漢語翻譯】 現代漢語譯本 『聞』的過程中，進入『入流亡所』（指聽覺不再執著于外在聲塵，而是專注于內在的覺性），當『所入』（指聲塵）完全寂靜時，動與靜這兩種對立的現象，就完全不再產生。像這樣逐漸深入，能聽的主觀和所聽的客觀都消失了。即使聽覺完全消失，也不要停留在這種空無的狀態。覺察的主觀和被覺察的客觀也空掉了。空和覺達到極致的圓滿，連空本身也消滅了。生滅的現象完全滅盡，寂滅的本性就顯現出來了。忽然超越了世間和出世間的一切對立，十方世界都變得圓滿光明。證得了兩種殊勝的功德：第一，向上與十方諸佛的根本妙覺之心相合，與佛如來具有同樣的慈悲力量。第二，向下與十方一切六道眾生相合，與所有眾生具有同樣的悲憫和仰望之心。 因此，最初從聽聞的自性入手時，首先要消除動靜和聲塵的境界，然後要消除能聽的主觀和所聽的客觀。既然主觀和客觀都消失了，又不住留在沒有主觀和客觀的境界中，以及能覺察和所覺察的智慧上，那麼覺察的智慧也空掉了。連這個空也要空掉，才能成就圓滿的覺悟。所以說『空覺極圓，空所空滅』。這才能夠徹底斷絕生滅的根源，到達寂滅本妙覺心的境界。正如《起信論》所說：『一切諸法，皆由妄念而有差別。若離妄念，則無境界差別之相。』所以知道妄念空了，根塵境界也就消謝了；識想消除了，塵垢也就沉澱了。那麼法眼就會應時清明，常光就會了然地顯現出來。見聞的本性既然如此，其他諸根所顯現的也是一樣。所以經上說：『六自在王（指眼、耳、鼻、舌、身、意六根的主宰），常清凈故。』 又《首楞嚴經》的偈頌說：『一根既返源，六根成解脫。見聞如幻翳，三界若空華。聞復翳根除，塵消覺圓凈。凈極光通達，寂照含虛空。卻來觀世間，猶如夢中事。』只是因為還沒有覺悟，所以在染污和清凈中，有一點點的見聞取捨，都還在三界無明的長夜生死大夢中。一旦證得自性，就如同覺悟之後，自覺覺他，所以稱為佛。而且這個自心之性，遍及一切處，隨處都可以進入，不只是見聞。或者意念消融于香塵境界而進入圓通，或者心識開啟于塵土境界而證得法忍，或者進入水觀而通達自性，或者審察風力而領悟宗門。
【English Translation】 English version In the process of 『hearing,』 enter the 『cessation of the flow of objects』 (meaning that hearing no longer clings to external sound and dust, but focuses on the inner awareness). When the 『object of entry』 (referring to sound and dust) is completely still, the two opposing phenomena of movement and stillness completely cease to arise. Gradually deepening in this way, both the subjective ability to hear and the objective object of hearing disappear. Even when hearing completely disappears, do not dwell in this state of emptiness. The subjective awareness and the objective object of awareness also become empty. When emptiness and awareness reach the ultimate perfection, even emptiness itself is extinguished. When the phenomena of birth and death are completely extinguished, the nature of stillness and extinction manifests. Suddenly transcending all oppositions of the mundane and supramundane, the ten directions become perfectly bright. One attains two supreme merits: first, to unite upward with the fundamental wonderful mind of all Buddhas in the ten directions, possessing the same compassionate power as the Tathagata Buddha. Second, to unite downward with all sentient beings in the six realms of the ten directions, possessing the same compassion and longing as all beings. Therefore, when initially entering through the nature of hearing, one must first eliminate the realms of movement, stillness, and sound-dust, and then eliminate the subjective ability to hear and the objective object of hearing. Since both the subjective and objective have disappeared, one should not dwell in the realm of neither subjective nor objective, nor in the wisdom of being able to perceive and the object of perception. Then the wisdom of awareness also becomes empty. Even this emptiness must be emptied in order to achieve perfect enlightenment. Therefore, it is said, 『Emptiness and awareness are extremely perfect, and the emptiness of emptiness is extinguished.』 Only then can one completely cut off the source of birth and death and reach the realm of the still and extinct fundamental wonderful mind. As the Awakening of Faith states: 『All dharmas are differentiated by deluded thoughts. If one is free from deluded thoughts, there will be no appearance of differentiated realms.』 Therefore, know that when deluded thoughts are emptied, the root and dust realms also disappear; when consciousness and thought are eliminated, defilements also settle. Then the Dharma eye will become clear in response to the moment, and the constant light will clearly manifest. Since the nature of seeing and hearing is like this, the manifestations of the other senses are also the same. Therefore, the sutra says: 『The Six Sovereign Kings (referring to the masters of the six senses of eye, ear, nose, tongue, body, and mind) are always pure.』 Furthermore, the verse in the Shurangama Sutra says: 『Once one root returns to the source, the six roots become liberated. Seeing and hearing are like illusory cataracts, the three realms are like flowers in the sky. When hearing eliminates the cataract root, dust vanishes and awareness becomes perfectly pure. When purity reaches its extreme, light penetrates everywhere, stillness and illumination encompass the void. Returning to observe the world, it is like a dream.』 It is only because one has not yet awakened that in defilement and purity, even a slight bit of seeing, hearing, grasping, or rejecting remains within the long night of ignorance and the great dream of birth and death in the three realms. Once one attains self-nature, it is like awakening, self-aware and making others aware, therefore called a Buddha. Moreover, this nature of one's own mind pervades all places and can be entered anywhere, not just through seeing and hearing. One may dissolve the mind in the realm of fragrance and enter perfect penetration, or open the mind in the realm of dust and attain Dharma-endurance, or enter water contemplation and penetrate the nature, or examine the power of wind and awaken to the sect.
或刺是疼痛而純覺遺身。或了心無際而入佛知見。或觀暖觸而成火光三昧。或演法音而降伏魔怨。當此大悟之時。終不見有一境可生。一言可執。今只為迷性徇文。背心求道者。假以言說。指歸自心。從此一向內觀。舍詮究理。斯則豈不是因言悟道。藉教明宗。為此之人。不無利益。遂使初心學者。信有所歸。便能息外馳求。迴光反照。頓見自己。了了明心。如正飲醍醐親開寶藏。方悟隨言之失。深慚背己之愆。故阿難等。因世尊開示自性之後。發自慶言。消我億劫顛倒想。不歷僧祇獲法身。故能不動塵勞。現身成佛。祖佛言教。有如是不可思議之力。為是廣大無邊法利故。所以具引全文佛語為證。云何反有背己之言。論文之誚乎。若不觀心內證。法律禪師等。各有十種過患。如像法決疑經云。三師破壞佛法。略各有十過。一法師十過者。一但外求文解。而不內觀修心。釋論云。有論而無慧。所說不應受。二不融經息諍趣道。但執己非他。我慢自高。不識見心苦集。三不遵遺囑。不依念處修道。不依木叉住。非佛弟子。四經云。非禪不慧。偏慧不禪。一翅一輪。豈能遠運。五法本無說。說破貪求名利弘宣寧會聖旨。六貴耳入口出。何利於己。經云。如人數他寶。自無半錢分。無行而宣。何利於他。八又多加水乳。無道
【現代漢語翻譯】 現代漢語譯本 或者刺痛是疼痛而純粹的感覺遺忘了身體。（或刺：指感官刺激；純覺遺身：指超越身體感官的純粹意識） 或者瞭解心識的無邊無際而進入佛的知見。（佛知見：指對事物真理的透徹理解） 或者觀察溫暖的觸感而成就火光三昧。（火光三昧：一種禪定狀態，能感受到溫暖的光芒） 或者演說佛法之音而降伏魔怨。（魔怨：指內心的煩惱和外在的障礙） 當此大悟之時，始終不見有一個境界可以產生，一句話可以執著。 現在只是爲了迷惑于本性而追逐文字，背離內心而尋求佛道的人，假借言語來指引迴歸自心。 從此以後一味向內觀察，捨棄對文字的詮釋而探究真理，這豈不是因為言語而領悟佛道，憑藉教義而明白宗旨？ 對於這樣的人，並非沒有利益，於是使初學的人，確信有所歸宿，便能停止向外馳求，回過頭來反觀自身，立刻見到自己的本性，清清楚楚地明白自己的心。 如同親自飲用醍醐（醍醐：比喻佛法的精髓），親自開啟寶藏，才領悟到執著于言語的過失，深深地慚愧於背離自己的過錯。 所以阿難等，因為世尊開示自性之後，發出慶賀之言：『消除我億劫的顛倒妄想，不經歷漫長的修行就能獲得法身。』（法身：佛的真身） 所以能夠不驚動塵世的煩惱，現身成佛。 祖師和佛的言教，有如此不可思議的力量，爲了這廣大無邊的佛法利益，所以全部引用佛語作為證明，怎麼反而有背離自己的言論，譏諷文章的說法呢？ 如果不觀照內心，不向內求證，法律禪師等，各有十種過患，如《像法決疑經》所說，三師破壞佛法，大致各有十種過失。 一、法師的十種過失：一、只向外尋求文字的解釋，而不向內觀照修心。《釋論》說：『有理論而沒有智慧，所說的不應該接受。』 二、不融會貫通經典來平息爭端，趨向佛道，只是固執己見而否定他人，我慢自高，不認識見心的苦集。（苦集：佛教術語，指苦難的根源） 三、不遵守遺囑，不依靠四念處（四念處：佛教的四種觀修方法）修道，不依靠戒律生活，不是佛的弟子。 四、經書上說：『沒有禪定就沒有智慧，偏重智慧就沒有禪定，單隻一個翅膀或一個輪子，怎麼能遠行？』 五、佛法原本是不可說的，說了反而破壞了它，貪求名利而弘揚佛法，哪裡能領會聖人的旨意？ 六、只是耳朵聽進去，嘴巴說出來，對自己有什麼好處？經書上說：『如同替別人數寶，自己卻沒有半分錢。』沒有實際的修行而宣講佛法，對別人有什麼好處？ 七、又在佛法中加入太多的個人見解，沒有佛道
【English Translation】 English version Or the piercing is pain, and pure sensation forgets the body. (Or piercing: refers to sensory stimulation; pure sensation forgets the body: refers to pure consciousness that transcends physical senses) Or understanding the boundlessness of the mind and entering the Buddha's knowledge and vision. (Buddha's knowledge and vision: refers to a thorough understanding of the truth of things) Or observing the warmth of touch and achieving the fire-light samadhi. (Fire-light samadhi: a state of meditation where one feels warm light) Or expounding the Dharma sound and subduing demonic grievances. (Demonic grievances: refers to inner afflictions and external obstacles) At the time of this great enlightenment, one never sees a realm that can arise, or a word that can be clung to. Now, it is only for those who are deluded by their nature and pursue words, turning away from their hearts and seeking the Way, that we use words to guide them back to their own minds. From now on, observe inwardly, abandon the interpretation of words and explore the truth. Is this not realizing the Way through words, and understanding the purpose through teachings? For such people, it is not without benefit, so that beginners can be sure of where to return, stop seeking outwards, turn back and reflect on themselves, immediately see their own nature, and clearly understand their own minds. It is like personally drinking the nectar (nectar: a metaphor for the essence of the Dharma), personally opening the treasure, and then realizing the fault of clinging to words, and deeply regretting the mistake of turning away from oneself. Therefore, Ananda and others, after the World Honored One revealed their self-nature, uttered words of celebration: 'Eliminating my inverted thoughts of countless kalpas, I can attain the Dharma body without going through long practice.' (Dharma body: the true body of the Buddha) Therefore, one can become a Buddha without disturbing the afflictions of the world. The teachings of the patriarchs and Buddhas have such incredible power, and for the sake of this vast and boundless Dharma benefit, we quote the Buddha's words in their entirety as proof. How can there be talk of turning away from oneself and ridiculing the text? If one does not observe inwardly and seek inner proof, the Dharma Master and others each have ten faults, as stated in the Sūtra on Resolving Doubts in the Semblance Dharma, the three teachers destroy the Buddha's Dharma, each with roughly ten faults. First, the ten faults of a Dharma Master: One, only seeking external explanations of the text, without observing inwardly and cultivating the mind. The Śāstra says: 'Having theory but no wisdom, what is said should not be accepted.' Two, not integrating the scriptures to quell disputes and approach the Way, but stubbornly clinging to one's own views and denying others, being arrogant and self-important, and not recognizing the suffering and accumulation of the mind. (Suffering and accumulation: Buddhist terms referring to the root of suffering) Three, not following the will, not relying on the Four Foundations of Mindfulness (Four Foundations of Mindfulness: the four types of meditation in Buddhism) to cultivate the Way, not living according to the precepts, and not being a disciple of the Buddha. Four, the scriptures say: 'Without meditation there is no wisdom, and with an emphasis on wisdom there is no meditation. With only one wing or one wheel, how can one travel far?' Five, the Dharma is originally unspeakable, and speaking it destroys it. Seeking fame and profit to promote the Dharma, how can one understand the intention of the sages? Six, only hearing with the ears and speaking with the mouth, what benefit is there to oneself? The scriptures say: 'It is like counting treasures for others, but having no money for oneself.' Preaching the Dharma without actual practice, what benefit is there to others? Seven, adding too many personal opinions to the Dharma, there is no Dharma
之教。教誤後生。九四眾失真法利。轉就澆漓。十非但不能光顯佛法。亦乃破于佛法也。禪師十過者。一經云。假名阿練若。納衣在空閑。自謂行真道。好說我等過。二者。恃行陵他。不識戒取苦集煩惱。三無慧修定。盲禪無目。寧出生死也。四不遵遺囑。不依念處修道。不依木叉而住。非佛弟子。五無慧之禪。多發鬼定。生破壞佛法。死墮鬼道。六名利坐禪。如扇提羅。死墮地獄。七設證得禪。即墮長壽天難。八如水乳。禪教授學徒。紹三塗種子。九四眾不沾真法之潤。轉就澆漓。十非止不能光顯三寶。亦乃破佛法也。律師十過者。一但執外律。不識內戒。故被凈名訶。二執律名相。諍計是非。不識見心苦集。三然戒定慧相資。方能進道。但律不慧不禪。何能進道。四弘在名譽。志不存道。果在三塗。五不遵遺囑。不依念處修道。不依木叉而住。六執律方便小教以為正理。而障大道。七師師執律不同。弘。則多加水乳。八不依聖教傳授。誤累後生。九四眾不沾真法。轉就澆漓。十非止不能光顯三寶。亦乃破佛法也。是知若不觀心。具如上之大失。如大智度論云。菩薩摩訶薩。若欲不空食國中之施者。當學般若波羅蜜。又寶梁經云。若學大乘佛法者。受施主摶食。如須彌山。受施主衣。可敷大地。如不學者。若未墮僧
【現代漢語翻譯】 現代漢語譯本： 這些是關於（某些宗派的）過失的教導。這些教導會誤導後來的學人，導致僧團四眾（比丘、比丘尼、優婆塞、優婆夷）失去真正的佛法利益，轉而追求虛浮淺薄的東西。這不僅不能弘揚佛法，反而會破壞佛法。 禪師的十種過失是： 一、正如經中所說：『假裝居住在寂靜的阿練若（Aranya，意為寂靜處），身穿糞掃衣，自認為在修行真正的道，卻喜歡談論別人的過失。』 二、依仗自己的修行而輕視他人，不明白戒律是爲了對治苦集（苦的生起）和煩惱。 三、沒有智慧地修習禪定，就像盲人禪修一樣，沒有眼睛，怎麼能脫離生死輪迴呢？ 四、不遵循佛陀的遺囑，不依四念處（身念處、受念處、心念處、法念處）修道，不以波羅提木叉（Pratimoksha，戒律）為依止，不是佛陀的弟子。 五、沒有智慧的禪定，容易引發鬼神附體的禪定，活著的時候破壞佛法，死後墮入鬼道。 六、爲了名利而坐禪，就像扇提羅（扇提羅）一樣，死後墮入地獄。 七、即使證得了禪定，也會墮入長壽天，難以解脫。 八、像水和乳混合在一起一樣，禪師教授弟子，延續三惡道的種子。 九、四眾弟子無法得到真正佛法的滋潤，轉而追求虛浮淺薄的東西。 十、不僅不能弘揚三寶（佛、法、僧），反而會破壞佛法。 律師的十種過失是： 一、只執著于外在的戒律，不明白內在的戒律，所以被維摩詰（Vimalakirti）呵斥。 二、執著于戒律的名相，爭論是非，不明白見惑（錯誤的見解）和心識的苦集。 三、戒、定、慧三者相互資助，才能進步。但只有戒律而沒有智慧和禪定，怎麼能進步呢？ 四、弘揚戒律是爲了名譽，志向不在於道，結果只能墮入三惡道。 五、不遵循佛陀的遺囑，不依四念處修道，不以波羅提木叉為依止。 六、執著于戒律的方便小教，認為那是真正的道理，從而障礙了大道。 七、各個律師執著的戒律不同，弘揚的時候，又摻雜了許多虛假的東西。 八、不依據聖教（佛陀的教導）傳授，誤導後來的學人。 九、四眾弟子無法得到真正佛法的滋潤，轉而追求虛浮淺薄的東西。 十、不僅不能弘揚三寶，反而會破壞佛法。 由此可知，如果不觀照自心，就會有以上這些大的過失。正如《大智度論》（Mahaprajnaparamita Shastra）所說：『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），如果不想白白地食用國家的供養，就應當學習般若波羅蜜（Prajnaparamita，智慧到彼岸）。』又如《寶梁經》（Ratnakuta Sutra）所說：『如果學習大乘佛法的人，接受施主的食物，就像須彌山（Sumeru）一樣重；接受施主的衣服，可以覆蓋大地。如果不學習佛法的人，如果還沒有墮入僧……』
【English Translation】 English version: These are teachings about the faults (of certain sects). These teachings mislead later learners, causing the fourfold Sangha (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) to lose the benefits of true Dharma and turn to superficial things. This not only fails to promote the Buddha Dharma but also destroys it. The ten faults of Chan (Zen) masters are: 1. As the sutra says: 'Falsely claiming to live in a quiet Aranya (Aranya, meaning quiet place), wearing patched robes, thinking they are practicing the true path, but liking to talk about the faults of others.' 2. Relying on their own practice to despise others, not understanding that precepts are for dealing with the arising of suffering (Dukkha-samudaya) and afflictions. 3. Cultivating Samadhi (meditative concentration) without wisdom, like blind meditation, without eyes, how can one escape the cycle of birth and death? 4. Not following the Buddha's last instructions, not practicing according to the Four Foundations of Mindfulness (body, feeling, mind, and Dharma), not relying on the Pratimoksha (Pratimoksha, code of monastic discipline), not being a disciple of the Buddha. 5. Samadhi without wisdom easily leads to demonic possession, destroying the Dharma while alive and falling into the ghost realm after death. 6. Meditating for fame and profit, like Shantira (Shantira), falling into hell after death. 7. Even if one attains Samadhi, one will fall into the long-life heavens, making it difficult to be liberated. 8. Like water and milk mixed together, Chan masters teach disciples, continuing the seeds of the three evil realms. 9. The fourfold Sangha cannot receive the nourishment of true Dharma and turns to superficial things. 10. Not only failing to promote the Three Jewels (Buddha, Dharma, Sangha) but also destroying the Buddha Dharma. The ten faults of Vinaya (monastic discipline) masters are: 1. Only clinging to external precepts, not understanding internal precepts, so being scolded by Vimalakirti (Vimalakirti). 2. Clinging to the names and forms of precepts, arguing about right and wrong, not understanding the afflictions of wrong views and the arising of suffering in the mind. 3. Precepts, Samadhi, and wisdom support each other to progress on the path. But only having precepts without wisdom and Samadhi, how can one progress? 4. Promoting precepts for fame, not having the aspiration for the path, only resulting in falling into the three evil realms. 5. Not following the Buddha's last instructions, not practicing according to the Four Foundations of Mindfulness, not relying on the Pratimoksha. 6. Clinging to the expedient small teachings of precepts, thinking they are the true principle, thereby obstructing the great path. 7. Each Vinaya master clings to different precepts, and when promoting them, they mix in many false things. 8. Not transmitting according to the holy teachings (the Buddha's teachings), misleading later learners. 9. The fourfold Sangha cannot receive the nourishment of true Dharma and turns to superficial things. 10. Not only failing to promote the Three Jewels but also destroying the Buddha Dharma. From this, it can be known that if one does not contemplate one's own mind, one will have the above great faults. As the Mahaprajnaparamita Shastra (Mahaprajnaparamita Shastra) says: 'Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas), if they do not want to eat the offerings of the country in vain, they should study Prajnaparamita (Prajnaparamita, perfection of wisdom).' Also, as the Ratnakuta Sutra (Ratnakuta Sutra) says: 'If those who study Mahayana Buddhism receive the food of donors, it is as heavy as Mount Sumeru (Sumeru); if they receive the clothes of donors, they can cover the earth. If those who do not study the Dharma, if they have not yet fallen into the Sangha...'
數。十方無唾地處。維摩經亦云。敬學如師。才起學心。便有為人天之分。或聞宗鏡一句。定成佛無疑。故法華經云。若有聞是法。無一不成佛。唯除未聞者。盲冥不信人。若已聞者。皆是曩因。既受衣珠。曾親佛會。不可放逸。須志披尋。忽遇緣差。空無所得。所以瑜伽論云。不緩加行中。又能如是勇猛精進。謂我今定當趣證。所應證得。不應慢緩。何以故。我有多種橫死因緣。所謂身中。或風或熱。或痰發動。或所飲食。不正消化。住在身中。或宿食病。或為于外。蛇蝎蚰蜒百足等類。諸惡毒蟲之所蛆螫。或復為人非人類等之所驚恐。因斯夭沒。于如是等諸橫死處。恒常思惟。修無常想。住不放逸。由住如是不放逸故。恒自思惟。我之壽命。儻得更經七日六日五日四日三日二日一日一時半時須臾。或經食頃。或從入息至於出息。或從出息至於入想。乃至存活經爾所時。于佛聖教。精勤作意。修習瑜伽。劑爾所時。于佛聖教。我當決定多有所作。如是名為不緩加行。
問。義學多樂聽讀。禪宗唯精內觀。然教觀二門。闕一不可。若但觀心而不尋教。墮闇證上慢之愚。若但尋教而不觀心。受執指數寶之誚。有不達者。遞相是非。今宗鏡廣搜。祖教意足。請為微細開拆以決深疑。
答。教觀難明。須分四句
【現代漢語翻譯】 現代漢語譯本： 數。十方沒有可以吐唾沫的地方。《維摩經》也說：『尊敬學習的人如同尊敬老師。』只要生起學習的心，便有了成為人天的資格。或者聽到《宗鏡錄》中的一句，必定成佛無疑。所以《法華經》說：『如果有人聽聞這部法，沒有一個不成佛的，唯獨那些沒有聽聞的人，以及盲昧不信的人除外。』如果已經聽聞的人，都是往昔的因緣。既然已經接受了衣珠，曾經親身參與佛的法會，不可放逸。必須立志披閱尋覓，如果忽然遇到因緣差錯，就會一無所得。所以《瑜伽師地論》說：『在不懈怠的加行中，又能這樣勇猛精進，想著我現在必定要證得所應該證得的，不應該怠慢懈怠。』為什麼呢？因為我有多種橫死的因緣，比如身體中，或者風、或者熱、或者痰發動，或者所飲食的東西，不能正確消化，停留在身體中，或者宿食成病；或者因為外在的蛇、蝎、蚰蜒、百足等類的各種惡毒蟲子的蛆咬螫傷；或者又因為人或非人類等的驚嚇，因此夭折。對於像這樣的各種橫死之處，恒常思惟，修習無常想，安住于不放逸。由於安住于像這樣的不放逸，恒常自己思惟，我的壽命，或許還能再經過七日、六日、五日、四日、三日、二日、一日、一時、半時、須臾，或者經過一頓飯的時間，或者從入息到出息，或者從出息到入息，乃至存活經過這麼長的時間，對於佛的聖教，精勤作意，修習瑜伽。在這僅有的時間內，對於佛的聖教，我應當決定多做一些事情。這叫做不懈怠的加行。
問：義學的人大多喜歡聽聞和閱讀，禪宗的人只精於內觀。然而教和觀這兩門，缺少一個都不可以。如果只觀心而不尋教，就會墮入暗證和增上慢的愚癡；如果只尋教而不觀心，就會受到數指頭來寶的譏笑。有些人不明白這個道理，互相指責對方的錯誤。現在《宗鏡錄》廣泛蒐集，祖師的教義已經足夠。請您為我詳細地開解分析，以解決我心中的疑惑。
答：教和觀難以明白，需要分成四句來討論。
【English Translation】 English version: Countless are the places in all directions where one cannot spit. The Vimalakirti Sutra also says, 'Respect learning as you would respect a teacher.' As soon as the mind of learning arises, one has the qualification to become a human or a deva (deity). Or, upon hearing a single sentence from the Zong Jing Lu (Record of the Source Mirror), one will undoubtedly attain Buddhahood. Therefore, the Lotus Sutra says, 'If there are those who hear this Dharma, there will be none who do not attain Buddhahood, except for those who have not heard it, the blind and ignorant who do not believe.' Those who have already heard it are all due to past causes. Since they have received the robe-pearl, they have personally attended the Buddha's assembly, and should not be negligent. They must aspire to peruse and seek it out, lest they encounter unfavorable conditions and gain nothing. Therefore, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says, 'In unhurried practice, one can also be so courageous and diligent, thinking, 'I will definitely attain what should be attained now, and should not be slow or negligent.' Why? Because I have many causes of untimely death, such as within the body, wind, heat, or phlegm stirring, or what is eaten and drunk not being properly digested, remaining in the body, or chronic food poisoning; or externally, being stung or bitten by various venomous insects such as snakes, scorpions, centipedes, and millipedes; or being frightened by humans or non-humans, thus dying prematurely. Constantly contemplate such causes of untimely death, cultivate the thought of impermanence, and abide in non-negligence. By abiding in such non-negligence, constantly think to oneself, 'My life may last another seven days, six days, five days, four days, three days, two days, one day, one hour, half an hour, a moment, or the time it takes to eat a meal, or from inhalation to exhalation, or from exhalation to inhalation, until I live for that long.' For the Buddha's teachings, diligently apply the mind and practice yoga. In this limited time, for the Buddha's teachings, I should definitely do more.' This is called unhurried practice.
Question: Those who study doctrine mostly enjoy listening and reading, while those of the Chan (Zen) school only focus on internal contemplation. However, the two doors of doctrine and contemplation are both indispensable. If one only contemplates the mind without seeking doctrine, one will fall into the foolishness of dark attainment and arrogance; if one only seeks doctrine without contemplating the mind, one will be ridiculed for counting fingers instead of seeing the moon. Some do not understand this principle and criticize each other's faults. Now, the Zong Jing Lu (Record of the Source Mirror) extensively gathers, and the teachings of the patriarchs are sufficient. Please explain and analyze in detail to resolve my deep doubts.
Answer: Doctrine and contemplation are difficult to understand, and need to be discussed in four statements.
。如雲。一教門非理門。教是能通。理是所通。能所異故。二理門非教門。吾聞解脫之中。無有言說故。三教門即理門。文字即解脫故。四理門即教門。解脫即文字故。又以門對教。四句分別。一得教不得門。文字法師是。二得門不得教。觀慧禪師是。三得門復得教。聞慧法師是。四門教俱不得。假名阿練若是。又或隨方便之詮。則執權害實。若達圓頓之教。則了實開權。執權則教觀兩分。了實則人法一旨。人法一旨。則境智俱冥。教觀兩分。則信法雙現。信法雙現。則有觀有聞。境智俱冥。則無內無外。斯乃隨根利鈍。有此開遮。若能就旨圓融。自無取捨。則塵塵合道。信行同法行之機。唸唸歸宗。教門等觀門之旨。如是則無一心可照。誰執觀門。無一法可聞。孰論教道。方入宗鏡。與此相應。未達斯門終成隔礙。且教中具述。有二種修行人。一是信行。二是法行。薩婆多。明。此二人。位在見道。因聞入者。是為信行。因思入者。是為法行。曇無德云。位在方便。自見法少。憑聞力多。后時要須聞法得悟。名為信行。憑聞力少。自見法多。后時要須思惟得悟。名為法行。止觀云。若論利鈍者。法行利。內自觀法故。信行鈍。藉他聞故。又信行利。一聞即悟故。法行鈍。曆法觀察故。或俱利。或俱鈍。信行人聞慧利
【現代漢語翻譯】 現代漢語譯本： 如雲：一、教門非理門。教是能通達的途徑，理是所通達的境界。因為能通達和所通達不同。 二、理門非教門。我聽說解脫的境界中，沒有言語可以表達。 三、教門即是理門。文字即是解脫。 四、理門即是教門。解脫即是文字。 又以『門』對『教』，用四句來分別：一、得到『教』而未得『門』，說的是文字法師。 二、得到『門』而未得『教』，說的是觀慧禪師。 三、得『門』又得『教』，說的是聞慧法師。 四、『門』和『教』都未得，說的是假名阿練若（Aranya，指在遠離人煙的寂靜處修行的人）。 又或者，如果只隨順方便之說，就會執著權宜之法而損害真實之理；如果通達圓滿頓悟之教，就能明白真實之理而開啟權宜之法。執著權宜之法，則教和觀分為兩部分；明白真實之理，則人和法歸於一個宗旨。人和法歸於一個宗旨，則境界和智慧都歸於寂靜；教和觀分為兩部分，則信心和法門同時顯現。信心和法門同時顯現，則有觀照和聽聞；境界和智慧都歸於寂靜，則無內無外。這乃是隨著根器的利鈍，而有開啟和遮蔽的不同。如果能夠就宗旨圓融貫通，自然沒有取捨。那麼，一切塵埃都與道相合，信心和行動都符合法行的機緣；唸唸都歸於宗，教門等同於觀門的宗旨。這樣，就沒有一個心可以照見，誰來執著觀門？沒有一個法可以聽聞，誰來論說教道？才能進入宗鏡的境界，與此相應。未通達此門，終究會成為隔閡和障礙。而且教中詳細敘述，有兩種修行人：一是信行，二是法行。薩婆多（Sarvastivada，一切有部）說明，這兩種人，位在見道。因聽聞而入道的，是為信行；因思考而入道的，是為法行。曇無德（Dharmaguptaka，法藏部）說，位在方便，自己見到的法少，憑藉聽聞的力量多，以後需要通過聽聞佛法才能開悟，名為信行；憑藉聽聞的力量少，自己見到的法多，以後需要通過思惟才能開悟，名為法行。《止觀》中說，如果論利鈍，法行利，因為是內在自己觀法；信行鈍，因為是藉助他人聽聞。又信行利，一聽聞就能開悟；法行鈍，需要經歷法觀察。或者都利，或者都鈍。信行人聽聞智慧敏銳。
English version: As it is said: First, the teaching gate is not the principle gate. Teaching is the means of access, and principle is the realm accessed. Because the means and the realm are different. Second, the principle gate is not the teaching gate. I have heard that in the realm of liberation, there are no words to express it. Third, the teaching gate is the principle gate. Words are liberation. Fourth, the principle gate is the teaching gate. Liberation is words. Furthermore, using 'gate' in contrast to 'teaching,' we can distinguish them with four statements: First, one attains 'teaching' but not 'gate,' referring to a textual Dharma master. Second, one attains 'gate' but not 'teaching,' referring to a contemplative meditation master. Third, one attains both 'gate' and 'teaching,' referring to a Dharma master with both hearing and wisdom. Fourth, one attains neither 'gate' nor 'teaching,' referring to a nominally secluded Aranya (Aranya, refers to someone who practices in a quiet place away from people). Moreover, if one merely follows expedient teachings, one clings to provisional truths and harms the ultimate truth. If one understands the perfect and immediate teaching, one comprehends the ultimate truth and opens up the provisional truths. Clinging to the provisional separates teaching and contemplation into two; understanding the ultimate truth unifies person and Dharma into one principle. When person and Dharma are one principle, both realm and wisdom are extinguished; when teaching and contemplation are separated, both faith and Dharma appear. When faith and Dharma appear, there is contemplation and hearing; when realm and wisdom are extinguished, there is neither inside nor outside. This depends on the sharpness or dullness of one's faculties, resulting in opening or concealing. If one can harmonize with the ultimate principle, there will be no grasping or rejecting. Then, every mote of dust aligns with the Way, and faith and practice accord with the opportunity for Dharma practice; every thought returns to the source, and the teaching gate equals the essence of the contemplation gate. Thus, there is no single mind to illuminate; who clings to the contemplation gate? There is no single Dharma to hear; who discusses the teaching path? Only then can one enter the realm of the 'Mirror of the Source' (宗鏡), corresponding with it. Failing to understand this gate ultimately creates separation and obstacles. Furthermore, the teachings elaborate that there are two types of practitioners: one is the faith-follower (信行), and the other is the Dharma-follower (法行). Sarvastivada (Sarvastivada, the 'all exists' school) explains that these two are positioned in the path of seeing. One who enters through hearing is called a faith-follower; one who enters through thinking is called a Dharma-follower. Dharmaguptaka (Dharmaguptaka, the 'Dharma-protecting' school) says that they are positioned in the stage of expedience. One who sees little Dharma for themselves and relies heavily on the power of hearing must later attain enlightenment through hearing the Dharma, and is called a faith-follower. One who relies little on the power of hearing and sees much Dharma for themselves must later attain enlightenment through contemplation, and is called a Dharma-follower. The 止觀 (Zhi Guan, Ceasing and Contemplation) says that in terms of sharpness and dullness, the Dharma-follower is sharp because they internally contemplate the Dharma themselves; the faith-follower is dull because they rely on hearing from others. Also, the faith-follower is sharp because they attain enlightenment upon hearing; the Dharma-follower is dull because they must experience Dharma observation. Or both are sharp, or both are dull. The faith-follower has sharp hearing-wisdom.
【English Translation】 English translation line 1 English translation line 2
。修慧鈍。法行人修慧利。聞慧鈍。已上且約三師所說。自然不可偏執。觀心與教道。定據聽學與坐禪。今若得一心。萬邪滅矣。則何心而非教。若一聞千悟。獲大總持。則何教而非心。何教而非心。則心外無法。何心而非教。則法外無心。更約智者大師對法行二人。以止觀安心。隨四悉檀意。以逗機宜。俱令入道。師即問言。汝于定慧。為志何等。其人若言。我聞佛說。善知識者。如月形光。漸漸圓著。又如梯隥漸漸增高。巧說轉令心。得道大因緣。志欣渴飲。如犢逐母。當知是則信行人也。若言。我聞佛說。明鏡若不動。色像自分明。凈水無波。魚石自現。欣舍惡覺。如棄重擔。當知是則法行人也。既知根性。於一人所。八番安心。咄。善男子。無量劫來。飲狂散毒。馳逐五塵。升沉三界。猶如猛風。吹兜羅毦。大熱沸鑊。煮豆升沉。從苦至惱。從惱至苦。何不息心達本。以一其意。意若一者。何事不辦。苦集得一則不輪迴。無明得一不至於行。乃至不至老死。摧折大樹。畢故不造新。八弊得一則度彼岸。唯此為快。善巧方便。種種因緣。種種譬喻。廣贊于止。發悅其情。是名隨樂欲以止安心也。又善男子。如天亢旱。河池悉干。萬卉燋枯。百穀零落。娑伽羅王。七日構云。四方霔雨。大地沾洽。一切種子皆萌芽
【現代漢語翻譯】 現代漢語譯本 修習智慧有快慢之分。法行人修習智慧快。聞法行人修習智慧慢。以上是根據三位法師所說，自然不能偏執一端。觀心與教法，取決於聽聞學習和坐禪。現在如果能得到一心，所有的邪念都會消滅。那麼什麼心不是教法呢？如果一聽聞就能領悟千般道理，獲得大總持，那麼什麼教法不是心呢？什麼教法不是心，那麼心外就沒有法。什麼心不是教法，那麼法外就沒有心。再根據智者大師對法行人和信行人，用止觀來安心，隨順四悉檀（世界的悉檀，各各為人悉檀，對治悉檀，第一義悉檀）的意義，來適應他們的根機，都讓他們進入佛道。智者大師就問他們說：『你們對於定和慧，志向是什麼？』那人如果說：『我聽佛說，善知識就像月亮的光芒，漸漸圓滿。又像梯子一樣漸漸增高，巧妙的說法能使內心得到得道的大因緣，內心欣喜渴望，就像小牛追逐母牛一樣。』應當知道這就是信行人。如果說：『我聽佛說，明鏡如果不動，色像自然分明。清水沒有波浪，魚和石頭自然顯現。欣然捨棄惡念，就像丟棄沉重的負擔。』應當知道這就是法行人。既然知道了他們的根性，就在一個人身上，用八種方法來安心。咄，善男子，無量劫以來，飲用狂亂散漫的毒藥，追逐五欲塵勞，在三界中升沉，就像猛烈的風，吹動木棉絮，就像在大熱的沸騰的鍋里，煮豆子一樣升升沉沉，從痛苦到煩惱，從煩惱到痛苦，為什麼不停止妄心，通達根本，使心意專一呢？心意如果專一，什麼事辦不成呢？苦和集如果歸於一，就不會輪迴。無明如果歸於一，就不會有行，乃至不會有老死。摧折大樹，斷絕舊的，不再造新的。八種弊病如果歸於一，就能度過彼岸。只有這樣才快樂。善巧方便，用種種因緣，種種譬喻，廣泛地讚美止，引發他們喜悅的心情，這叫做隨順他們的喜好，用止來安心。又，善男子，就像天大旱，河裡的水都乾涸了，萬草都燒焦枯萎，百穀都凋零衰落，娑伽羅龍王（海中龍王名），七天興云，四面普降大雨，大地都濕潤了，一切種子都萌發。
【English Translation】 English version Cultivating wisdom can be fast or slow. Dharma practitioners cultivate wisdom quickly. Hearing practitioners cultivate wisdom slowly. The above is based on what the three masters said, and naturally one cannot be biased. Contemplating the mind and the teachings depends on listening, learning, and practicing meditation. Now, if one can attain single-mindedness, all evil thoughts will be extinguished. Then, what mind is not a teaching? If one can understand thousands of principles upon hearing, and attain the Great Dharani, then what teaching is not the mind? If no teaching is not the mind, then there is no Dharma outside the mind. If no mind is not a teaching, then there is no mind outside the Dharma. Furthermore, according to Great Master Zhiyi, for Dharma practitioners and faith practitioners, use cessation and contemplation to pacify the mind, following the meaning of the Four Noble Truths (the mundane truth, the truth that suits each individual, the truth of counteracting, and the ultimate truth), to adapt to their capacities, and lead them all to enter the Buddhist path. The master then asked them, 'What are your aspirations regarding meditation and wisdom?' If that person says, 'I heard the Buddha say that a good teacher is like the light of the moon, gradually becoming full. It is also like a ladder gradually increasing in height. Skillful speech can cause the mind to obtain the great cause and condition for attaining the Way, with joy and thirst, like a calf chasing its mother.' You should know that this is a faith practitioner. If they say, 'I heard the Buddha say that if a bright mirror does not move, the images will naturally be clear. If the clear water has no waves, the fish and stones will naturally appear. Gladly abandoning evil thoughts is like discarding a heavy burden.' You should know that this is a Dharma practitioner. Now that their dispositions are known, use eight methods to pacify the mind in one person. 'Hey, good man, for countless eons, you have been drinking the poison of madness and distraction, chasing after the five desires, rising and falling in the three realms, like a fierce wind blowing cotton, like boiling beans in a hot pot, rising and falling. From suffering to vexation, from vexation to suffering, why not stop the deluded mind, understand the root, and unify the mind? If the mind is unified, what cannot be accomplished? If suffering and accumulation are unified, there will be no reincarnation. If ignorance is unified, there will be no action, and even no old age and death. Break down the big tree, cut off the old, and no longer create the new. If the eight faults are unified, one can cross to the other shore. Only this is happiness. Skillful means, using various causes and conditions, various metaphors, widely praising cessation, arousing their joyful feelings, this is called pacifying the mind with cessation according to their desires. Furthermore, good man, just as when the sky is severely dry, the rivers and ponds are all dried up, all the plants are scorched and withered, and the grains are all withered and fallen, the Sagara Dragon King (name of the Dragon King in the sea), creates clouds for seven days, and rain pours down in all directions, the earth is soaked, and all the seeds sprout.
。一切根株皆開發。一切枝葉皆郁茂。一切華果皆敷榮。人亦如是。以散逸故。應生。善不復生。已生善。還退失。禪定河干。道品樹滅。萬善燋枯。百福殘悴。因華道果。不復成熟。若能閑林一意。內不出。外不入。靜云興也。發諸禪定。即是降雨也。功德叢林暖頂方便。眼智明覺。信忍順忍無生寂滅忍。乃至無上菩提。悉皆克獲。善巧方便。種種緣喻。廣贊于止。生其善根。是名隨便宜以止安心也。又善男子。夫散心者。惡中之惡。如無鉤醉象。蹋壞華池。穴鼻駱駝。翻倒負馱。疾于掣電。毒逾蛇舌。重沓五翳。埃藹曜靈。睫近霄遠。俱皆不見。若能修定。如密室中燈。能破巨闇。金鎞抉膜。空色朗然。一指二指三指皆了。大雨能淹囂塵。大定能靜狂逸。止能破散。虛妄滅矣。善巧方便。種種緣喻。廣贊于止。破其睡散。是名對治以止安心也。又善男子。心若在定。能知世間生滅法相。亦知出世不生不滅法相。如來成道。猶尚樂定。況諸凡夫。有禪定者。如夜見電光。即得見道。破無數億洞然之惡。乃至得成一切種智。善巧方便種種緣喻。廣贊于止。即會真如。是名隨第一義以止安心也。其人若言。我聞寂滅。都不入懷。若聞分別聽受無厭。即應為說。三惡燒然。駝驢重楚。餓鬼飢渴。不名為苦。癡闇無聞。不識
【現代漢語翻譯】 現代漢語譯本 一切根株都得到開發，一切枝葉都鬱鬱蔥蔥，一切花朵果實都繁榮茂盛。人也是這樣，因為散亂放逸的緣故，本應產生的善不再產生，已經產生的善也會退失。禪定的河流乾涸，道品的樹木枯萎，萬種善行焦枯，百種福報殘缺凋零，因地的花和道地的果，不再成熟。如果能夠在一片寂靜的樹林里一心一意，內心不向外馳求，外境不向內侵擾，這就像靜止的雲朵開始興起，引發各種禪定，就像降下甘霖一樣。功德的叢林得到溫暖和滋養，方便法門得以運用，眼根、智慧都變得明亮覺悟，生起信忍、順忍、無生寂滅忍，乃至最終證得無上菩提，全部都能獲得。善巧地運用各種方便法門，用種種比喻，廣泛地讚歎止的功德，使眾生生起善根，這叫做隨順眾生的根器，用止來安住其心。 還有，善男子，散亂的心是惡中最惡的，就像沒有鉤子控制的醉象，踐踏毀壞蓮花池；又像鼻子上穿了孔的駱駝，翻倒背上的重物。它比閃電還快，比毒蛇的舌頭還毒，重重疊疊的五種眼翳遮蔽了視線，塵埃遮蔽了太陽的光輝，即使眼睫毛離眼睛很近，也像離天空一樣遙遠，什麼都看不見。如果能夠修習禪定，就像在密室中點亮燈，能夠破除巨大的黑暗；又像用金針撥開眼翳，天空和色彩都變得明朗。能清楚地辨認出一根、兩根、三根手指。大雨能夠平息喧囂的塵土，大定能夠平息狂亂的心。止能夠破除散亂，虛妄就滅除了。善巧地運用各種方便法門，用種種比喻，廣泛地讚歎止的功德，破除昏沉和散亂，這叫做用止來對治散亂心。 還有，善男子，心如果安住在禪定中，就能知道世間生滅的法相，也能知道出世間不生不滅的法相。如來已經成就佛道，尚且樂於禪定，更何況是凡夫呢？有禪定的人，就像在黑夜裡見到閃電的光芒，就能見到道路，破除無數億的熾盛的惡業，乃至最終成就一切種智。善巧地運用各種方便法門，用種種比喻，廣泛地讚歎止的功德，就能與真如相應，這叫做隨順第一義諦，用止來安住其心。 如果有人說：『我聽聞寂滅之法，卻一點也不喜歡，如果聽聞分別諸法的言論，就聽不夠。』就應該為他說：三惡道的火焰熾盛燃燒，就像駱駝和驢子揹負重物，遭受鞭打；餓鬼道的眾生飢渴難耐，這些還不算苦嗎？愚癡黑暗，沒有聽聞佛法，不認識...
【English Translation】 English version All roots and stems are developed. All branches and leaves are lush and flourishing. All flowers and fruits are blooming and thriving. People are also like this. Because of distraction and dissipation, the good that should arise does not arise, and the good that has already arisen is lost. The river of Dhyana (禪定, meditation) dries up, the tree of Bodhi (道品, enlightenment) withers, myriad good deeds are scorched, and hundreds of blessings are withered and decayed. The flowers of cause and the fruits of the path no longer mature. If one can be single-minded in a quiet forest, with the inner mind not going out and the outer world not coming in, it is like still clouds rising, giving rise to various Dhyanas (禪定, meditations), which is like the descent of sweet rain. The forest of merit is warmed and nourished, the expedient means are used, the eyes and wisdom become bright and enlightened, and one generates the forbearance of faith, the forbearance of compliance, the forbearance of non-origination and extinction, and even ultimately attains Anuttara-Samyak-Sambodhi (無上菩提, unsurpassed complete enlightenment), all of which can be obtained. Skillfully using various expedient means, using various metaphors, widely praising the merits of cessation, causing sentient beings to generate good roots, this is called pacifying the mind with cessation according to the capacity of sentient beings. Furthermore, good man, a distracted mind is the worst of evils, like a drunken elephant without a hook, trampling and destroying the lotus pond; or like a camel with a pierced nose, overturning the heavy load on its back. It is faster than lightning, more poisonous than a snake's tongue, and the five layers of eye disease obscure the vision, and dust obscures the light of the sun. Even though the eyelashes are close to the eyes, they are as far away as the sky, and nothing can be seen. If one can cultivate Samadhi (禪定, meditation), it is like lighting a lamp in a dark room, which can break through the great darkness; or like using a golden needle to remove the cataract, the sky and colors become clear. One can clearly recognize one, two, or three fingers. Great rain can calm the noisy dust, and great Samadhi (禪定, meditation) can calm the wild mind. Cessation can break through distraction, and delusion is eliminated. Skillfully using various expedient means, using various metaphors, widely praising the merits of cessation, breaking through drowsiness and distraction, this is called using cessation to counteract the distracted mind. Furthermore, good man, if the mind abides in Samadhi (禪定, meditation), one can know the characteristics of the arising and ceasing of the world, and also know the characteristics of the non-arising and non-ceasing of the world beyond the world. Even the Tathagata (如來, Thus Come One), who has already attained Buddhahood, still delights in Samadhi (禪定, meditation), how much more so should ordinary people? A person who has Samadhi (禪定, meditation) is like seeing the light of lightning in the dark night, and can see the path, break through countless billions of burning evil deeds, and even ultimately attain Sarvajna (一切種智, all-knowing wisdom). Skillfully using various expedient means, using various metaphors, widely praising the merits of cessation, one can correspond to Suchness (真如, true thusness), this is called pacifying the mind with cessation according to the ultimate meaning. If someone says, 'I hear the Dharma (法, teachings) of Nirvana (寂滅, extinction), but I don't like it at all. If I hear the words of distinguishing Dharmas (法, teachings), I can't get enough of it,' then you should tell them: 'The flames of the three evil realms are burning fiercely, like camels and donkeys carrying heavy loads and being whipped; the beings in the hungry ghost realm are hungry and thirsty, are these not suffering? Ignorance and darkness, without hearing the Dharma (法, teachings), not knowing...'
方隅。乃是大苦。多聞分別樂。見法法喜樂。以善攻惡樂。無著阿羅漢。是名為最樂。從多聞人。聞甘露樂。如教觀察知道。遠離坑陷直去不回。善巧方便。種種緣喻。廣贊于觀。發悅其情。是名隨樂欲以觀安心。又善男子。月開蓮華。日興作務。商應隨主。彩畫須膠。壞不遇火。無須臾用。盲不得導。一步不前。行無觀智。亦復如是。一切種智。以觀為根。本。無量功德之所莊嚴。善巧方便。種種緣喻。廣贊于觀。生其功德。是名隨便宜以觀安心。又善男子。智者識怨。怨不能害。武將有謀。能破強敵。非風何以捲雲。非云何以遮熱。非水何以滅火。非火何以除闇。析薪之斧。解縛之刀。豈過智慧。善巧方便。種種緣喻。廣贊于觀。使其破惡。是名對治以觀安心。又善男子。井中七寶。闇室瓶盆。要待日明。日既出已。皆得明瞭。須智慧眼。觀知諸法實。一切諸法中。皆以等觀。入般若波羅蜜。最為照明。善巧方便。種種緣喻。廣贊于觀。令得悟解。是名第一義。以觀安心。如是八番。為信行人說安心也。其人若云。我樂息心。默以復默。損之又損之。遂至於無為。不樂分別。坐馳無益。此則法行根性。當爲說止。汝勿外尋。但內守一。攀覺流動。皆從妄生。如旋火輪。輟手則息。洪波鼓怒。風靜則澄。凈名經云。
【現代漢語翻譯】 現代漢語譯本： 方隅（四方角落）乃是大苦。多聞分別樂，見法法喜樂。以善攻惡樂，無著阿羅漢（不受任何事物束縛的阿羅漢），是名為最樂。從多聞人處，聽聞甘露樂。如教觀察知道，遠離坑陷直去不回。善巧方便，種種緣喻，廣贊于觀，發悅其情，是名隨樂欲以觀安心。又善男子，月開蓮華，日興作務，商應隨主，彩畫須膠，壞不遇火，無須臾用。盲不得導，一步不前。行無觀智，亦復如是。一切種智（佛陀所具有的智慧），以觀為根本。無量功德之所莊嚴。善巧方便，種種緣喻，廣贊于觀，生其功德，是名隨便宜以觀安心。又善男子，智者識怨，怨不能害。武將有謀，能破強敵。非風何以捲雲，非云何以遮熱。非水何以滅火，非火何以除闇。析薪之斧，解縛之刀，豈過智慧。善巧方便，種種緣喻，廣贊于觀，使其破惡，是名對治以觀安心。又善男子，井中七寶，闇室瓶盆，要待日明。日既出已，皆得明瞭。須智慧眼，觀知諸法實。一切諸法中，皆以等觀，入般若波羅蜜（達到智慧的彼岸），最為照明。善巧方便，種種緣喻，廣贊于觀，令得悟解，是名第一義，以觀安心。如是八番，為信行人說安心也。其人若云，我樂息心，默以復默，損之又損之，遂至於無為。不樂分別，坐馳無益。此則法行根性，當爲說止。汝勿外尋，但內守一。攀覺流動，皆從妄生。如旋火輪，輟手則息。洪波鼓怒，風靜則澄。《凈名經》云：
【English Translation】 English version: The four corners (Fang Yu) are great suffering. The joy of much learning and discernment, the joy of seeing the Dharma, the joy of overcoming evil with good, the unattached Arhat (Wu Zhu A Luohan), this is called the greatest joy. From those who have heard much, hear the joy of nectar. Observe and know according to the teachings, stay away from pitfalls and go straight without turning back. Skillful means, various analogies, widely praise contemplation, and evoke joy in their hearts, this is called settling the mind with contemplation according to one's desires. Furthermore, good man, the moon opens the lotus flower, the sun rises and performs its duties, the merchant should follow his master, the painting needs glue, if a broken thing does not encounter fire, it is of no use even for a moment. A blind man cannot be guided, he cannot take a step forward. Practice without the wisdom of contemplation is also like this. All-knowing wisdom (Buddha's wisdom) is rooted in contemplation. Adorned by immeasurable merits. Skillful means, various analogies, widely praise contemplation, and generate its merits, this is called settling the mind with contemplation according to convenience. Furthermore, good man, a wise man recognizes his enemy, and the enemy cannot harm him. A military general with strategy can defeat a strong enemy. If not for the wind, how could the clouds be rolled away? If not for the clouds, how could the heat be blocked? If not for water, how could fire be extinguished? If not for fire, how could darkness be dispelled? An axe for splitting wood, a knife for untying bonds, how could they surpass wisdom? Skillful means, various analogies, widely praise contemplation, and cause it to break evil, this is called settling the mind with contemplation as an antidote. Furthermore, good man, the seven treasures in the well, the bottles and basins in the dark room, must wait for the sun to shine. Once the sun has risen, everything becomes clear. One must have the eye of wisdom to contemplate and know the reality of all dharmas. In all dharmas, enter Prajna Paramita (reaching the other shore of wisdom) with equal contemplation, which is the most illuminating. Skillful means, various analogies, widely praise contemplation, and cause them to attain understanding, this is called the ultimate meaning, settling the mind with contemplation. These eight ways are for those who have faith to settle their minds. If that person says, 'I delight in ceasing the mind, silence upon silence, diminishing it again and again, until it reaches non-action. I do not delight in discernment, sitting and rushing is of no benefit.' This is the nature of Dharma practice, one should speak of cessation. Do not seek externally, but guard the one internally. Grasping and perceiving movement all arise from delusion. Like a spinning fire wheel, it stops when you let go. The raging waves calm when the wind stops. The Vimalakirti Sutra says:
何謂攀緣。謂有三界。何謂息攀緣。謂心無所得。瑞應經云。其得一心者。則萬邪滅矣。龍樹云。實法不顛倒。念想觀已除。言語法皆滅。無量眾罪除。清凈心常一。如是尊妙人。則能見般若。夫山中幽寂。神仙所贊。況涅槃澄靜。賢聖尊崇。佛話經云。比丘在聚。身口精勤。諸佛咸憂。比丘在山。息事安臥。諸佛皆喜。況復結跏束手。緘唇結舌。思惟寂相。心原一止。法界洞寂。豈非要道。唯此為貴。余不能及。善巧方便。種種因緣。種種譬喻。廣贊于止。發悅其心。是名隨樂欲以止安心。其人若云。我觀法相。只增紛動。善法不明。當爲說止。止是法界平正良田。何法不備。止舍攀緣。即是檀。止體非惡。即是戒。止體不動。即是忍。止無間雜。即是精進。止則決定。即是禪。止法亦無。止者亦無。即是慧。因止會非止非不止。即是方便。一止一切止。即是愿。止止愛止止見。即是力。此止如佛止無二無別。即是智。止具一切法。即是秘藏。但安於止。何用別修諸法。善巧方便。種種緣喻。令生善根。即是隨便宜以止安心也。若言我觀法相。散睡不除者。當爲說止。大有功能。止是壁定。八風惡覺不能入。止是凈水。蕩于貪淫。八倒。猶如朝露。見陽則晞。止是大慈。怨親俱愍。能破恚怒。止是大明咒。癡疑皆遣
【現代漢語翻譯】 現代漢語譯本 何謂攀緣？是指存在於三界（欲界、色界、無色界）之中的種種執著和追求。 何謂止息攀緣？是指內心沒有任何執取和希求，達到一種無所得的境界。《瑞應經》中說：『如果能夠得到一心不亂的境界，那麼所有的邪念都會消滅。』 龍樹菩薩說：『真實的法是不會顛倒的，念頭、想法和觀想都已經消除，言語和法則都寂滅，無量的罪惡都消除，清凈的心永遠保持唯一。像這樣尊貴美妙的人，才能見到般若（智慧）。』 山中的幽靜寂寞，是神仙所讚歎的，更何況涅槃（寂滅）的澄澈平靜，是賢聖所尊崇的。《佛話經》中說：『比丘如果身處人群之中，身口都非常精勤，諸佛都會感到擔憂；比丘如果身處山林之中，停止俗事安然休息，諸佛都會感到歡喜。』 更何況是結跏趺坐，雙手結印，閉口不言，思維寂靜的相狀，心念歸於一處，法界空曠寂靜，這難道不是最重要的修行方法嗎？只有這種方法最為尊貴，其他的都不能相比。善巧地運用方便法門，用種種因緣和譬喻，廣泛地讚美止（禪定），啓發和喜悅他們的心，這叫做隨順他們的意願，用止來安定他們的心。 如果有人說：『我觀察諸法的相狀，只會增加內心的紛亂和動盪，善法不能顯明。』應當為他們宣說止（禪定）。止是法界中平坦正直的良田，具備一切法。止捨棄攀緣，就是佈施（檀）。止的本體沒有惡念，就是持戒（戒）。止的本體不動搖，就是忍辱（忍）。止沒有間斷和夾雜，就是精進（精進）。止能夠做出決斷，就是禪定（禪）。止的法不存在，修止的人也不存在，就是智慧（慧）。通過止能夠領會非止非不止的道理，就是方便（方便）。修習一止，就等於修習一切止，就是愿（愿）。止能夠止息愛慾，止能夠止息邪見，就是力（力）。這種止和佛的止沒有兩樣，就是智（智）。止具備一切法，就是秘藏。只要安住于止，何必另外修習其他諸法呢？善巧地運用方便法門，用種種因緣和譬喻，使他們生起善根，這叫做隨順他們的根器，用止來安定他們的心。 如果有人說：『我觀察諸法的相狀，散亂和昏睡不能消除。』應當為他們宣說止，止具有很大的功用。止就像一道堅固的墻壁，八風（利、衰、毀、譽、稱、譏、苦、樂）和惡念都不能侵入。止就像清凈的水，能夠洗滌貪慾和淫慾，八倒（常、樂、我、凈的顛倒）就像早晨的露水，見到陽光就會消散。止是大慈悲心，對怨恨和親愛的人都一樣憐憫，能夠破除嗔恚和憤怒。止是大光明咒，能夠遣除愚癡和疑惑。
【English Translation】 English version What is meant by 'clinging'? It refers to the various attachments and pursuits that exist within the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm). What is meant by 'cessation of clinging'? It refers to the state where the mind has no attachments or desires, reaching a state of 'no attainment'. The Rui Ying Sutra says: 'If one can attain a state of single-mindedness, then all evil thoughts will be extinguished.' Nagarjuna (Long Shu) said: 'The true Dharma is not inverted; thoughts, ideas, and contemplations have already been eliminated; words and laws are all extinguished; immeasurable sins are eliminated; the pure mind is always kept as one. Such a noble and wonderful person can see Prajna (wisdom).' The quiet solitude of the mountains is praised by the immortals, let alone the clear tranquility of Nirvana (extinction), which is revered by the wise and holy. The Sutra Spoken by the Buddha says: 'If a Bhikshu (monk) is among the crowd, with body and mouth being diligent, all Buddhas will be worried; if a Bhikshu is in the mountains, ceasing affairs and resting peacefully, all Buddhas will be pleased.' Moreover, sitting in the lotus position, forming hand mudras, keeping the mouth shut, contemplating the state of stillness, the mind returning to one place, the Dharma realm being vast and silent, is this not the most important method of practice? Only this method is the most precious, and others cannot compare. Skillfully using expedient means, with various causes and conditions and metaphors, widely praising zhi (Samatha, calming meditation), inspiring and delighting their hearts, this is called according with their wishes, using zhi to pacify their minds. If someone says: 'When I observe the characteristics of phenomena, it only increases the confusion and agitation in my mind, and good Dharma cannot be manifested,' then zhi (Samatha) should be explained to them. Zhi is a flat and upright good field in the Dharma realm, possessing all Dharmas. Zhi abandoning clinging is Dana (generosity). The essence of zhi has no evil thoughts, which is Sila (precepts). The essence of zhi does not waver, which is Ksanti (patience). Zhi has no interruption or mixture, which is Virya (diligence). Zhi can make decisions, which is Dhyana (meditation). The Dharma of zhi does not exist, and the person who practices zhi does not exist, which is Prajna (wisdom). Through zhi, one can understand the principle of neither zhi nor non-zhi, which is Upaya (skillful means). Practicing one zhi is equal to practicing all zhi, which is Pranidhana (vow). Zhi can stop desire, and zhi can stop wrong views, which is Bala (power). This zhi is no different from the Buddha's zhi, which is Jnana (knowledge). Zhi possesses all Dharmas, which is the secret treasure. As long as one abides in zhi, why bother practicing other Dharmas separately? Skillfully using expedient means, with various causes and conditions and metaphors, to make them generate good roots, this is called according with their capacity, using zhi to pacify their minds. If someone says: 'When I observe the characteristics of phenomena, distraction and drowsiness cannot be eliminated,' then zhi should be explained to them, zhi has great functions. Zhi is like a solid wall, the Eight Winds (gain, loss, disgrace, fame, praise, ridicule, suffering, and joy) and evil thoughts cannot enter. Zhi is like pure water, which can wash away greed and lust, and the Eight Inversions (the inversions of permanence, joy, self, and purity) are like morning dew, which will dissipate when exposed to the sun. Zhi is great compassion, showing the same compassion to enemies and loved ones, which can break anger and rage. Zhi is the great bright mantra, which can dispel ignorance and doubt.
。止即是佛。破除障道。如阿伽陀藥。遍治一切。如妙良醫。咒枯起死。善巧方便。種種緣喻。令其破惡。是名對治以止安心。其人若言。我觀察時。不得開悟。當爲說止。止即體真。照而常寂。止即隨緣。寂而常照。止即不止。止雙遮雙照。止即佛母。止即佛父。亦即父即母。止即佛師。佛身。佛眼。佛之相好。佛藏。佛住處。何所不具。何所不除。善巧方便。種種緣喻。廣贊于止。是為第一義以止安心。彼人言。止狀沉寂。非我悅樂。當爲說觀。推尋道理。七覺中有擇覺支。八正中有正見。六度中有般若。於法門中為主為導。乃至成佛。正覺。大覺。遍覺。皆是觀慧異名。當知觀慧最為尊妙。如是廣贊。是為隨樂欲以觀安心。若勤修觀。能生信。戒定慧解脫解脫知見。知病識藥。化道大行。眾善普會。莫復過觀。是為隨便宜以觀安心。觀能破闇。能照道。能除怨。能得寶。傾邪山。竭愛海。皆觀之力。是為隨對治以觀安心。若觀法時。不得能所。心慮虛豁。朦朧欲開。但當勤觀。開示悟入。是為用第一義以觀安心。是為八番為法行人說安心也。複次人根不定。或時迴轉。薩婆多。明轉鈍為利。成論。明數習則利。此乃始終論利鈍。不得一時辯也。今明。眾生心行不定。或須臾而鈍。須臾而利。任運自爾。非關根轉
【現代漢語翻譯】 現代漢語譯本 止息妄念就是佛。破除一切修道上的障礙，就像阿伽陀藥（萬應藥），能普遍醫治一切疾病。又像高明的醫生，能用咒語使枯木復生。善用各種巧妙的方法和比喻，使人破除惡念。這叫做用『止』來對治，使心安定。如果有人說：『我觀察的時候，不能開悟。』就應當為他說『止』。『止』就是體悟真如，在觀照中保持寂靜。『止』就是隨順因緣，在寂靜中保持觀照。『止』就是不止，『止』是雙重遮遣和雙重觀照。『止』就是佛母，『止』就是佛父，也可以說『止』既是父又是母。『止』就是佛的老師、佛的身、佛的眼睛、佛的相好、佛的寶藏、佛的住所，有什麼不具備？有什麼不能去除？善用各種巧妙的方法和比喻，廣泛讚美『止』。這叫做用第一義的『止』來安定心。如果有人說：『止的狀態沉寂，不是我喜歡的。』就應當為他說『觀』。推究事物的道理，七覺支中有擇法覺支，八正道中有正見，六度中有般若。在一切法門中，『觀』是主導。乃至成佛，正覺、大覺、遍覺，都是觀慧不同的名稱。應當知道觀慧最為尊貴微妙。這樣廣泛讚美『觀』，這叫做隨順個人的喜好用『觀』來安定心。如果勤奮地修習『觀』，能生起信、戒、定、慧、解脫、解脫知見，能知病識藥，能行化導的大行，各種善法普遍彙集，沒有超過『觀』的。這叫做隨順方便用『觀』來安定心。『觀』能破除黑暗，能照亮道路，能消除怨恨，能得到珍寶，能傾覆邪見之山，能使愛慾之海枯竭，這些都是『觀』的力量。這叫做隨順對治用『觀』來安定心。如果觀法的時候，不執著能觀和所觀，心念虛空開闊，好像要開悟的樣子，只要勤奮地觀照，開示悟入。這叫做用第一義的『觀』來安定心。以上是為八種不同根性的修行人說如何安定心。再說，人的根性是不定的，有時會轉變。《薩婆多論》說明鈍根可以轉為利根，《成實論》說明通過數數修習可以使根性變得銳利。這些都是始終地討論根性的利鈍，不能一時確定。現在說明，眾生的心行是不定的，有時片刻變得遲鈍，片刻變得銳利，這是自然而然的，與根性的轉變無關。
【English Translation】 English version 'Cessation is Buddha.' Eliminate obstacles on the path. Like the Agada medicine (panacea), it universally cures all diseases. Like a skilled doctor, it can revive withered trees with mantras. Skillfully use various methods and metaphors to help people break away from evil thoughts. This is called using 'cessation' to counteract and calm the mind. If someone says, 'I cannot attain enlightenment when I observe,' then you should tell them about 'cessation.' 'Cessation' is realizing the true nature, maintaining stillness in contemplation. 'Cessation' is adapting to conditions, maintaining contemplation in stillness. 'Cessation' is non-cessation; 'cessation' is dual negation and dual illumination. 'Cessation' is the mother of Buddhas, 'cessation' is the father of Buddhas; it can also be said that 'cessation' is both father and mother. 'Cessation' is the teacher of Buddhas, the body of Buddhas, the eyes of Buddhas, the marks and characteristics of Buddhas, the treasury of Buddhas, the dwelling place of Buddhas. What is not complete? What cannot be removed? Skillfully use various methods and metaphors to widely praise 'cessation.' This is called using the ultimate meaning of 'cessation' to calm the mind. If someone says, 'The state of cessation is silent and not what I enjoy,' then you should tell them about 'contemplation.' Investigate the principles of things; among the seven factors of enlightenment is the factor of discernment, among the eightfold path is right view, among the six perfections is prajna (wisdom). In all Dharma (teachings), 'contemplation' is the leader. Even attaining Buddhahood, Right Enlightenment, Great Enlightenment, Universal Enlightenment, are all different names for contemplative wisdom. It should be known that contemplative wisdom is the most noble and wonderful. Praise 'contemplation' widely in this way; this is called using 'contemplation' to calm the mind according to personal preference. If one diligently cultivates 'contemplation,' it can generate faith, precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. It can know the illness and recognize the medicine, and it can perform the great practice of transformation and guidance. All kinds of good deeds universally gather; nothing surpasses 'contemplation.' This is called using 'contemplation' to calm the mind according to convenience. 'Contemplation' can break through darkness, illuminate the path, eliminate resentment, and obtain treasures. It can overturn the mountain of wrong views and dry up the ocean of desire; these are all the power of 'contemplation.' This is called using 'contemplation' to calm the mind according to the antidote. If, when contemplating the Dharma, one does not cling to the ability to contemplate and the object of contemplation, and the mind is empty and open, as if about to awaken, then just diligently contemplate, reveal, instruct, awaken, and enter. This is called using the ultimate meaning of 'contemplation' to calm the mind. The above is for practitioners of eight different capacities on how to calm the mind. Furthermore, people's faculties are not fixed and may change. The Sarvastivada (Sarvāstivāda) school explains that dull faculties can be transformed into sharp faculties, and the Satyasiddhi (成實論) explains that faculties can become sharper through repeated practice. These are all discussions of the sharpness and dullness of faculties from beginning to end, and cannot be determined at one time. Now it is explained that the minds of sentient beings are not fixed; sometimes they become dull for a moment, and sometimes they become sharp for a moment. This is natural and has nothing to do with the transformation of faculties.
。亦不數習。或作觀不徹。因聽即悟。或久聽不解。暫思即決。是故更論。轉根安心。若法行轉為信行。逐其根轉。用八番悉檀而授安心。若信行轉成法行。亦逐根轉。用八番悉檀而授安心。得此意。廣略自在說之。轉不轉。合有三十二安心也。自行安心者。當察此心。欲何所樂。若欲息妄。令念相寂然。是樂法行。若樂聽聞。徹無明底。是樂信行。樂寂者。知妄從心出。息心則眾妄皆靜。若欲照知。須知心原。心原不二。則一切諸法皆同虛空。是為隨樂欲自行安心。其心雖廣分別心及諸法。而信念精進毫善不生。即當凝停莫動。諸善。功德因靜而生。若凝停時。彌見沉寂。都無進忍。當計校籌量策之令起。若唸唸不住。如汗馬奔逸。即當以止。對治馳蕩。若靜默然無記。與睡相應。即當修觀。破諸昏塞。修止既久。不能開發。即應修觀。觀一切法。無礙無異。怗怗明利。漸覺如空。修觀若久。闇障不除。宜更修止。止諸緣念。無能無所。所我皆寂。空慧將生。是為自修法行。八番善巧布歷。令得心安。信行。安心者。或欲聞寂。定如須彌。不畏八動。即應聽止。欲聞利觀。破諸煩惱。如日除闇。即應聽觀。聽觀多。如日燋芽。即應聽止。潤以定水。或聽定淹久。如芽爛不生。即應聽觀。令風日發動。使善法現前。或
時馳覺。一念叵住。即應聽止。以治散心。或沉昏濛濛坐霧。即當聽觀。破此睡熟。或聽止豁豁。即專聽止。或聞觀朗朗。即專聽觀。是為自修信行。八番巧安心也。若法行心轉為信行。信行心轉為法行。皆隨其所宜。巧鉆研之。自行有三十二。化他亦三十二。合為六十四安心也。複次信法不孤立。須聞思相資。如法行者。隨聞一句。體寂湛然。夢妄皆遣。還坐思惟。心生歡喜。又聞止已。還更思惟。即生禪定。又聞于止。還即思惟。妄念皆破。又聞止已。還更思惟。朗然欲悟。又聞觀已。還更思惟。心大歡喜。又聞觀已。還更思惟。生善破惡欲悟等。準前可知。此乃聽少思多。名為法行。非都不聽法也。信行端坐。思惟寂滅。欣踴未生。起已聞止。歡喜甘樂。端坐念善。善不能發。起已聞止。信戒精進。倍更增多。端坐治惡。惡不能遣。起已聞止。散動破滅。端坐即真。真道不啟。起已聞止。豁如悟寂。是為信行。坐少聞多。非都不思惟。前作一向根性。今作相資根性。就相資中。復論轉不轉。亦有三十二安心。化他相資。亦有三十二安心。合六十四。合前為一百二十八安心也。夫心地難安。違苦順樂。今隨其所愿。逐而安之。譬如養生。或飲或食。適身立命。養法身亦爾。以止為飲。以觀為食。藥法亦兩。或丸或
【現代漢語翻譯】 現代漢語譯本： 時間飛逝，一念都難以停留，就應該聽止（Samatha，止禪），用來對治散亂的心。或者昏沉矇昧，像坐在霧中，就應當聽觀（Vipassanā，觀禪），破除這種昏睡。或者聽止後感到空曠，就專心聽止。或者聽到觀後感到明朗，就專心聽觀。這便是自我修行的信行，八種巧妙安心的方法。如果法行之心轉變為信行，信行之心轉變為法行，都隨著各自的適宜之處，巧妙地鉆研它。自行有三十二種，化他也有三十二種，合起來是六十四種安心的方法。再次，信和法不是孤立存在的，需要聽聞和思惟相互資助。如法行的人，隨聽一句，體會寂靜湛然，夢境妄念都消遣。回去坐著思惟，心中生起歡喜。又聽聞止之後，再回去思惟，就生起禪定。又聽聞關於止，再回去思惟，妄念都破除。又聽聞止之後，再回去思惟，明朗地想要開悟。又聽聞觀之後，再回去思惟，心中大歡喜。又聽聞觀之後，再回去思惟，生起善念，破除惡念，想要開悟等等，參照前面可以知道。這乃是聽得少而思惟得多，名為法行，不是完全不聽聞佛法。信行的人端坐，思惟寂滅，欣喜踴躍沒有生起，起身聽聞止，歡喜甘甜快樂。端坐念善，善念不能生髮，起身聽聞止，信戒精進，加倍增長。端坐對治惡念，惡念不能遣除，起身聽聞止，散亂動搖破滅。端坐即是真如，真道不能開啟，起身聽聞止，豁然開悟寂滅。這是信行，坐得少而聽得多，不是完全不思惟。前面是作為一向的根性，現在是作為相互資助的根性。就在相互資助中，再論述轉與不轉，也有三十二種安心的方法。化他相互資助，也有三十二種安心的方法，合起來六十四種。合前述為一百二十八種安心的方法。人的心地難以安定，違背苦而順從樂，現在隨著他的願望，順應而安定他。譬如養生，或者飲用或者食用，使身體適宜，建立生命，養育法身也是這樣。以止為飲，以觀為食，藥法也是兩種，或者製成藥丸或者...
【English Translation】 English version: Time flies, and even a single thought is hard to hold onto. One should then listen to Samatha (止, calming meditation) to treat the distracted mind. Or, if one is drowsy and muddled, as if sitting in a fog, one should listen to Vipassanā (觀, insight meditation) to break through this sleepiness. Or, if after listening to Samatha, one feels a sense of spaciousness, one should focus on listening to Samatha. Or, if after hearing about Vipassanā, one feels clarity, one should focus on listening to Vipassanā. This is self-cultivation through faith, eight skillful methods for settling the mind. If the mind of Dharma practice transforms into faith practice, or the mind of faith practice transforms into Dharma practice, one should skillfully investigate them according to their suitability. There are thirty-two types of self-practice, and thirty-two types of benefiting others, totaling sixty-four methods for settling the mind. Furthermore, faith and Dharma are not isolated; they need the mutual support of hearing and contemplation. For those who practice the Dharma, upon hearing a single phrase, they experience stillness and clarity, and dreamlike delusions are dispelled. They return to sitting and contemplating, and joy arises in their hearts. After hearing about Samatha, they return to contemplating, and meditative concentration arises. After hearing about Samatha, they return to contemplating, and delusional thoughts are all broken. After hearing about Samatha, they return to contemplating, and they clearly desire enlightenment. After hearing about Vipassanā, they return to contemplating, and great joy arises in their hearts. After hearing about Vipassanā, they return to contemplating, and the arising of good thoughts, the breaking of evil thoughts, and the desire for enlightenment, etc., can be understood by referring to the previous explanations. This is hearing little and contemplating much, called Dharma practice; it is not completely not listening to the Dharma. Those who practice through faith sit upright, contemplating stillness and extinction. If joy and elation do not arise, they rise and listen to Samatha, experiencing joy, sweetness, and pleasure. Sitting upright and contemplating goodness, if good thoughts cannot arise, they rise and listen to Samatha, and faith, precepts, and diligence increase even more. Sitting upright and treating evil thoughts, if evil thoughts cannot be dispelled, they rise and listen to Samatha, and scattering and agitation are broken. Sitting upright is the true suchness, but the true path cannot be opened; they rise and listen to Samatha, and suddenly awaken to stillness. This is faith practice, sitting little and hearing much; it is not completely not contemplating. The former is taken as a one-sided disposition, and the latter is taken as a mutually supportive disposition. Within this mutual support, discussing transformation and non-transformation, there are also thirty-two methods for settling the mind. Mutually supporting others, there are also thirty-two methods for settling the mind, totaling sixty-four. Combining with the previous ones, there are one hundred and twenty-eight methods for settling the mind. The mind is difficult to settle, resisting suffering and following pleasure. Now, according to one's wishes, one should accord with them and settle the mind. Just as in nourishing life, one either drinks or eats, making the body suitable and establishing life, so it is in nourishing the Dharma body. Samatha is like drinking, and Vipassanā is like eating. The medicine Dharma is also of two types, either made into pills or...
散。以除冷熱。治無明病。以止為丸。以觀為散。如陰陽法。陽則風日。陰則雲雨。雨多則爛。日多則燋。陰如定。陽如慧。定慧偏者。皆不見佛性。八番調和。貴在得意。一種禪師。不許作觀。唯專用止。引偈云。思思徒自思。思思徒自苦。息思即是道。有思終不睹。又一師不許作止。專在於觀。引偈云。止止徒自止。昏闇無所以。止止即是道。觀觀得會理。兩師各從一門入。以己益。教他。學者。不見意。一向服乳。漿猶難得。況復醍醐。若一向作解者。佛何故種種說耶。天不常晴。醫不專散。食不恒飯。世間尚爾。況出世耶。今隨根隨病。迴轉。自行化他。有六十四。若就三番止觀。即三百八十四。又一心止觀。復有六十四。合五百一十二。三悉檀。是世間安心。世醫所治差已。復生。一悉檀。是出世安心。如來所治。畢竟不發。世出世法。互相成顯。若離三諦。無安心處。若離止觀。無安心法。若心安於諦。一句即足。如其不安。巧用方便。令心得安。一目之羅。不能得鳥。得鳥者。羅之一目耳。眾生心行。各各不同。或多人同一心行。或一人多種心行。如為一人。眾多亦然。如為多人。一人亦然。須廣施法網之目。捕心行之鳥耳。如是委細。種種安心。利鈍齊收。自他兼利。若有聞者。頂戴修行。
宗鏡錄卷第四十四
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第四十五
慧日永明寺主智覺禪師延壽集
夫已上是引臺教明定慧二法安心。次依華嚴宗釋。華嚴經云。于眼根中入正定。於色塵中從定出。示現色性不思議。一切天人莫能知。於色塵中入正定。于眼起定心不亂。說眼無生無有起。性空寂滅無所作。疏釋云。定慧雖多。不出二種。一事。二理。制之一處。無事不辦。事定門也。能觀心性。契理不動。理定門也。明達法相。事觀也。善了無生。理觀也。諸經論中。或單說事定。或但明理定。二觀亦然。或敵體事理。止觀相對。或以事觀。對於理定。如起信論云。止一切相。乃至心不可得為止。而觀因緣生滅為觀。或以理觀。對於事定。此經云。一心不動入諸禪。了境無生名般若是也。或俱通二。此經云。禪定持心常一緣。智慧了境同三昧是也。或二俱泯。非定非散。或即觀之定。但名為定。如觀心性名上定是也。或即定之觀。但名為觀。如以無分別智觀名般若是也。或說雙運。謂即寂之照是也。所以局見之者。隨矚一文。互相非撥。偏修之者。隨入一門。皆有克證。然非圓暢。今此經文。巧顯無礙。略分五對。第一對。
【現代漢語翻譯】 現代漢語譯本 宗鏡錄卷第四十四
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第四十五
慧日永明寺主智覺禪師延壽集
以上引用天臺宗的教義，闡明定（Samadhi）慧（Prajna）二法以安定身心。接下來依據華嚴宗進行解釋。《華嚴經》說：『于眼根中入正定（Samadhi），於色塵中從定（Samadhi）出，示現色性不思議，一切天人莫能知。於色塵中入正定（Samadhi），于眼起定（Samadhi）心不亂，說眼無生無有起，性空寂滅無所作。』疏釋說：『定（Samadhi）慧（Prajna）雖然有很多種，但不超出兩種：事和理。將它們統一於一處，沒有辦不成的事，這是事定（Samadhi）之門。能夠觀照心性，契合理性而不動搖，這是理定（Samadhi）之門。明白通達法相，這是事觀。透徹瞭解無生，這是理觀。』 各種經論中，或者只說事定（Samadhi），或者只說理定（Samadhi），兩種觀也是這樣。或者對立事理，止觀相對；或者以事觀，對應于理定（Samadhi），如《起信論》說：『止息一切相，乃至心不可得為止，而觀因緣生滅為觀。』或者以理觀，對應於事定（Samadhi），此經說：『一心不動入諸禪（Dhyana），了境無生名般若（Prajna）是也。』或者兩者都通達，此經說：『禪定（Dhyana Samadhi）持心常一緣，智慧了境同三昧（Samadhi）是也。』或者兩者都泯滅，非定（Samadhi）非散亂。或者即觀之定（Samadhi），只名為定（Samadhi），如觀心性名上定（Samadhi）是也。或者即定（Samadhi）之觀，只名為觀，如以無分別智觀名般若（Prajna）是也。或者說雙運，就是寂照同時。所以侷限於片面見解的人，隨著關注某一句話，互相否定排斥。偏執于某一方面的修行者，隨著進入某一法門，都有所證悟，然而並非圓滿通暢。現在這部經文，巧妙地顯示了無礙的道理，略分為五對。第一對。
【English Translation】 English version Zong Jing Lu, Volume 44
Engraved by the Dazang Supervising Office in the Dingwei Year Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 45
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple
The above quotes the teachings of the Tiantai school, clarifying the two methods of Samadhi (定) and Prajna (慧) to pacify the mind. Next, it is explained according to the Huayan school. The Huayan Sutra says: 'Entering Samadhi (正定) through the eye-root, emerging from Samadhi (定) in the realm of color, manifesting the inconceivable nature of color, which all gods and humans cannot know. Entering Samadhi (正定) in the realm of color, with the mind undisturbed when the eye arises in Samadhi (定), speaking of the eye as unborn and without arising, its nature empty, still, and without action.' The commentary explains: 'Although there are many kinds of Samadhi (定) and Prajna (慧), they do not go beyond two types: phenomena and principle. Unifying them in one place, there is nothing that cannot be accomplished; this is the gate of phenomenal Samadhi (事定). Being able to contemplate the nature of the mind, aligning with principle without wavering, this is the gate of principle Samadhi (理定). Clearly understanding the characteristics of dharmas, this is phenomenal contemplation. Thoroughly understanding non-origination, this is principle contemplation.' In various sutras and treatises, either only phenomenal Samadhi (事定) is discussed, or only principle Samadhi (理定) is clarified; the same is true for the two contemplations. Or phenomena and principle are opposed, with cessation and contemplation being relative; or phenomenal contemplation is paired with principle Samadhi (理定), as the Awakening of Faith says: 'Ceasing all appearances, to the point where the mind cannot be obtained, is cessation, while contemplating the arising and ceasing of conditions is contemplation.' Or principle contemplation is paired with phenomenal Samadhi (事定), as this sutra says: 'With one mind unmoving, entering all Dhyanas (諸禪), understanding the realm as unborn is called Prajna (般若).' Or both are understood, as this sutra says: 'Dhyana Samadhi (禪定) maintains the mind constantly on one object, wisdom understanding the realm is the same as Samadhi (三昧).' Or both are extinguished, neither Samadhi (定) nor scattered. Or the Samadhi (定) of contemplation is simply called Samadhi (定), such as contemplating the nature of the mind is called supreme Samadhi (上定). Or the contemplation of Samadhi (定) is simply called contemplation, such as contemplating with non-discriminating wisdom is called Prajna (般若). Or it is said that they operate simultaneously, which is stillness and illumination at the same time. Therefore, those limited to a partial view, focusing on one statement, mutually negate and reject each other. Those who are biased towards one aspect of practice, entering one dharma gate, all have some realization, but it is not complete and unobstructed. Now, this sutra text skillfully reveals the principle of unobstructedness, briefly divided into five pairs. The first pair.
根境無礙。謂觀根入定。應從根出。而從境出者。為顯根境。唯是一心。緣起無二理性融通。是故根入境出耳。境入根出亦然。第二對。理事二定無礙。謂分別事相。應入事定。而入理定。欲觀性空。應入理定。而入事定。以契即事之理而不動故。入理即是入事。制心即理之事。而一緣故。入事即是入理。而經文但云。入正定。不言事理。及乎出觀。境中即云分別色相。斯事觀也。根中即云性空寂者。理觀也。亦合將根事對於境理。以辯無礙。第三對。事理二觀無礙。謂欲分別事相。應從事觀起。而反從理觀起。以所觀之境。既真俗雙融。法界不二故。分別事智。即是無生之智。二觀唯是一心故。亦應將境事理。對根事理以辯無礙。第四齣入無礙。以起定即是入定故。起定而心不亂。若以事理相望。應成四句。謂事入事起。事入理起。理入理起。理入事起。若以根境相望。又成四句。謂根事入。境事起等。一一思之。皆有所由。又或以理觀對於事止。謂契理妄息也。或事觀對於理寂。謂無念知境也。或事觀對於事寂。謂觀於一境。心不動搖也。或理觀對於理寂。亡心照極也。如百門義海云。明出入定者。謂見塵性空。十方一切真實之理。名為入定也。然此見塵無性空理空時。乃是十方之空也。何以故。由十方之心。見
【現代漢語翻譯】 現代漢語譯本 根境無礙。意思是說，觀察根而入定，本應從根出定。但如果從境出定，是爲了顯示根和境，都只是一個心。因緣生起沒有二元對立，理性融會貫通。所以從根入定卻從境出定。從境入定從根出定也是同樣的道理。 第二對，理事二定無礙。意思是說，分別事相，本應入事定。但如果入理定，想要觀察性空，本應入理定。但如果入事定，是因為契合即事之理而不動搖。入理即是入事，制心即是理之事，因為是一體的緣故。入事即是入理。而經文只是說『入正定』，沒有說事定或理定。至於出觀，境中就說『分別色相』，這是事觀。根中就說『性空寂』，這是理觀。也可以將根的事與境的理對應，來辨析無礙。 第三對，事理二觀無礙。意思是說，想要分別事相，本應從事觀開始。但反而從理觀開始，是因為所觀察的境，既是真諦和俗諦雙重融合，法界沒有二元對立的緣故。分別事智，就是無生之智。兩種觀唯是一個心。也應該將境的事理，與根的事理對應，來辨析無礙。 第四，出入無礙。因為起定就是入定。起定而心不亂。如果以事理相對照，應該形成四句：事入事起，事入理起，理入理起，理入事起。如果以根境相對照，又形成四句：根事入，境事起等等。一一思考這些，都有其原因。 又或者以理觀對應事止，意思是契合真理，妄念止息。或者事觀對應理寂，意思是無念而知境。或者事觀對應事寂，意思是觀察一個境界，心不動搖。或者理觀對應理寂，意思是忘卻心而照見極致。如《百門義海》所說：『明白出入定的人，是說見到塵的性空，十方一切真實之理，名為入定。』然而此見塵無性空理空時，乃是十方之空。為什麼呢？因為由十方的心，見。
【English Translation】 English version 'Root and Object are Unobstructed.' This means that when observing the root to enter Samadhi (Dhyana, 定), one should exit from the root. However, exiting from the object demonstrates that the root and object are merely one mind. The arising of conditions is non-dual, and the principles of reason are interconnected. Therefore, one enters Samadhi from the root but exits from the object. The same applies to entering from the object and exiting from the root. The second pair is the 'Unobstructedness of Samadhi in Phenomena and Principle.' This means that when distinguishing phenomena, one should enter Samadhi in phenomena. However, if one enters Samadhi in principle, wanting to observe emptiness (Sunyata, 空), one should enter Samadhi in principle. However, if one enters Samadhi in phenomena, it is because it aligns with the principle inherent in phenomena without wavering. Entering principle is entering phenomena, and controlling the mind is the phenomenon of principle, because they are one. Entering phenomena is entering principle. However, the sutra only mentions 'entering right Samadhi,' without specifying Samadhi in phenomena or principle. As for exiting contemplation, the context of the object mentions 'distinguishing forms,' which is observation of phenomena. The context of the root mentions 'the stillness of emptiness,' which is observation of principle. One can also correspond the phenomena of the root with the principle of the object to discern unobstructedness. The third pair is the 'Unobstructedness of Observation in Phenomena and Principle.' This means that when wanting to distinguish phenomena, one should start from observation of phenomena. However, one starts from observation of principle because the observed object is a dual fusion of both truth and convention, and the Dharmadhatu (法界) is non-dual. Distinguishing the wisdom of phenomena is the wisdom of non-arising. The two observations are merely one mind. One should also correspond the phenomena and principle of the object with the phenomena and principle of the root to discern unobstructedness. Fourth, 'Entrance and Exit are Unobstructed.' Because arising from Samadhi is entering Samadhi. Arising from Samadhi without the mind being disturbed. If one compares phenomena and principle, four statements should be formed: entering phenomena and arising in phenomena, entering phenomena and arising in principle, entering principle and arising in principle, entering principle and arising in phenomena. If one compares root and object, four statements are also formed: the phenomena of the root entering, the phenomena of the object arising, and so on. Pondering each of these, there is a reason for each. Furthermore, one can correspond observation of principle with the cessation of phenomena, meaning that aligning with truth, deluded thoughts cease. Or observation of phenomena corresponds with the stillness of principle, meaning knowing the object without thought. Or observation of phenomena corresponds with the stillness of phenomena, meaning observing one object without the mind wavering. Or observation of principle corresponds with the stillness of principle, meaning extinguishing the mind and illuminating the ultimate. As the 'Hundred Gates of Meaning Ocean' says: 'One who understands entering and exiting Samadhi is said to see the emptiness of the nature of dust, the truth of all things in the ten directions, which is called entering Samadhi.' However, when this seeing of dust has no emptiness of nature and the principle of emptiness is empty, it is the emptiness of the ten directions. Why? Because it is from the mind of the ten directions that one sees.
於一塵。是故全以十方為塵。定亦不礙事相宛然。是故起與定俱。等虛空界。但以一多融通。同異無礙。是故一入多起。多入一起。差別入一際起。一際入差別起。皆悉同時一際成立。無有別異。當知定即起。起即定。一與一切。同時成立。出入無礙也。第五對。二利體用無礙。謂于深根起。定心不亂。是體也。自利也。而不礙理。舒于廣境。是用也。人天不能知。利他也。良以。體用無二故。自利即是利他。此上十義。同爲一聚法界緣起。相即自在。菩薩善達。作用無礙。又經且約根境相對。亦應境境相對。謂色塵入正受。聲香三昧起。復應根根相對。謂眼根入正受。耳根三昧起等。云色性難思等者。即色等總持。是色。陀羅尼自在佛等。亦應云。分別眼性難思。有眼陀羅尼自在佛等。又眼中雲。性空寂滅。即眼之度門。眼等本凈。亦應云。色等度門。色等本凈。不唯取相為染。無心為凈而已也。又以智論三觀束之。分別色相等。是假名觀也。性空寂滅。是空觀也。此二不二色性難思。中道觀也。三無前後。皆是一心。上來無礙。深妙難思。始學之流。如何趣入。今當總結。但能知事理無礙。根境。一如。念慮不生。自當趣入。是以事中即理。何曾有礙。心外無境。念自不生。如是則入宗鏡之一心。成止觀之雙運。
方能究竟定慧莊嚴。自利利他。圓無盡行。又若心不安人。在三界內。未入止觀門。非習學之者。情牽萬境。意起百思。投五欲旋火之輪。未曾略暇。陷五濁狴牢之處。何省暫離。塵網千重。密密而常籠意地。愛繩萬結。條條而盡系情田。聳高阜于慢山。橫遮法界。洶長波于貪海。吞盡欲流。若蟻聚蜂攢。攀緣役役。如鼠偷狗竊。結構營營。八苦之焰長燒。二死之河恒沒。輪迴生滅。苦惱縈纏。皆是不能自安心耳。今為于生死長夜。無明塵勞。三界大夢之中。獨覺悟人。割開愛網。欲透苦原。將求如來大寂滅樂者。如前所述安心之門。直下相應。無先定慧。定是自心之體。慧是自心之用。定即慧故。體不離用。慧即定故。用不離體。雙遮則俱泯。雙照則俱存。體用相成。遮照無礙。此定慧二法。修行之要。祖佛大旨。經論同詮。所以法華經云。以禪定智慧力。得法國土。又云。定慧力莊嚴。以此度眾生。華嚴經頌云。眾生惑見恒隨縛。無始稠林未除翦。與志共俱心並生。常相羈繫不斷絕。但唯妄想非實物。不離於心無處所。禪定境排仍退轉。金剛道滅方畢竟。大涅槃經云。定慧等學。明見佛性。又云。先以定動。后以智拔。大智度論云。禪定為父。智慧為母。能生一切導師。又云。以業力故入生死。以定力故出生死。
故云禪非智無以窮其寂。智非禪無以發其照。何者。謂禪無智。但是事定。若得智慧。觀於心性。即為上定。若智不得禪。乃為散善分別。慧若有定。如密室燈。寂而能照。離動分別。成實慧故。若定慧雙運。動寂融通。則唸唸入三昧之門。寂寂運無涯之照。如上種種開示。種種證明。如是調停。如是剖析。削繁簡要。去偽存真。以無數萬億諸方便門。皆令一切含生。盡入此宗鏡。如囊中有寶。不探示之。誰有知者。猶室中金藏。未遇智人。何由發掘。若珠蔽內衣里。弗因親友所示。爭致富饒。似窮子之家珍。非長者之誘引。曷能承紹。設或明瞭信入無疑。更在當人。克己成辦。煉磨余習。直取相應。一切時中。不得忘照。自量生熟。各逐便宜。此是修定時。此是修慧時。若掉散心。須行三昧。若惛沈意。宜啟慧門。若處見修位中。此是行時。非是證時。若居究竟即內。此是證時。非是行時。不可如二乘匆匆取證。沉實際之海。溺解脫之坑。又不可效無聞比丘。妄指無生求升反墜。似苦行外道。唯投見網。期悟遭迷。斯定慧門。是真修路。照宗門之皎日。泛覺海之迅航。駕大白牛車之二輪。升第一義天之兩翼。等學而明見佛性。莊嚴而可度眾生。為法國土之王。因茲二力。出生死海之底。全假雙修。散妄亂而似風吹雲
【現代漢語翻譯】 現代漢語譯本 故說禪定沒有智慧就無法窮盡它的寂靜，智慧沒有禪定就無法煥發它的光明。為什麼這麼說呢？如果禪定沒有智慧，那就只是停留在事相上的靜止。如果獲得智慧，觀照自己的心性，那就是上等的禪定。如果智慧沒有禪定，那就是散亂的善念分別。如果智慧有禪定的支援，就像密室裡的燈，寂靜卻能照亮一切，遠離動搖和分別，成就真實的智慧。如果禪定和智慧雙管齊下，動與靜融會貫通，那麼每一個念頭都能進入三昧（Samadhi，專注）之門，寂靜之中也能發揮無限的光明。像上面種種的開示，種種的證明，這樣來調和，這樣來剖析，刪繁就簡，去偽存真，用無數萬億的方便法門，都讓一切有情眾生，完全進入這宗鏡（Zongjing，宗門之鏡）。 就像囊中有寶，不拿出來展示，誰會知道呢？又像房間里藏有金礦，沒有遇到有智慧的人，怎麼能夠發掘出來呢？如果寶珠被內衣遮蔽，不靠親友指點，怎麼能致富呢？就像窮人家裡有珍寶，沒有長者的引導，怎麼能繼承呢？ 假設有人明白了，深信不疑，更要靠自己努力，克制自己，成就自己，磨練掉剩餘的習氣，直接達到相應的境界。在任何時候，都不能忘記觀照。自己衡量自己的生熟程度，各自選擇適合自己的方法。什麼時候是修習禪定的時候，什麼時候是修習智慧的時候。如果心念散亂，就要修習三昧。如果昏沉，就應該開啟智慧之門。如果處於見道和修道的階段，這是修行的時候，不是證悟的時候。如果處於究竟的境界，這是證悟的時候，不是修行的時候。 不能像二乘（Sravakas and Pratyekabuddhas，聲聞和緣覺）那樣匆匆忙忙地去證悟，沉溺在實際之海，淹沒在解脫的坑裡。又不能像無聞比丘那樣，妄自指認無生，求升反墜。就像苦行外道，只投入見解之網，期望開悟卻遭遇迷惑。這禪定和智慧之門，是真正的修行之路，是照亮宗門的皎潔太陽，是泛遊覺悟之海的快速航船，是駕馭大白牛車的兩個輪子，是升向第一義天（Paramartha-satya，勝義諦）的兩隻翅膀。通過平等學習而明見佛性，通過莊嚴自身而可以度化眾生。成為法國土之王，依靠禪定和智慧這兩種力量，從生死苦海的底部出生，完全依靠雙修，驅散妄念和混亂，就像風吹散云一樣。
【English Translation】 English version Therefore, it is said that without wisdom, Dhyana (禪, meditation) cannot exhaust its tranquility; without Dhyana, wisdom cannot manifest its illumination. Why is this so? If Dhyana lacks wisdom, it is merely a state of fixedness. If one attains wisdom and contemplates the nature of the mind, it becomes superior Dhyana. If wisdom lacks Dhyana, it becomes scattered good deeds and discriminations. If wisdom is supported by Dhyana, it is like a lamp in a密室(mitsuro, secret chamber), silent yet illuminating, free from movement and discrimination, thus forming true wisdom. If Dhyana and wisdom operate in tandem, and movement and stillness are harmonized, then every thought enters the gate of Samadhi (三昧, concentration), and in stillness, boundless illumination operates. Like the various instructions and proofs above, such harmonization and analysis, simplifying the complex, removing the false and preserving the true, using countless billions of expedient means, all enable all sentient beings to fully enter this宗鏡(Zongjing, Mirror of the Sect). It is like having a treasure in a bag; if it is not shown, who would know? It is like having a gold mine in a room; without encountering a wise person, how can it be discovered? If a pearl is hidden under one's inner garment, without the guidance of close friends, how can one become wealthy? It is like the treasures in the home of a poor son; without the inducement of a wealthy man, how can one inherit them? Suppose one understands and deeply believes without doubt, one must rely on oneself to strive, restrain oneself, accomplish oneself, refine away remaining habits, and directly attain the corresponding state. At all times, one must not forget to contemplate. Measure one's own level of maturity and choose methods that suit oneself. This is the time to cultivate Dhyana; this is the time to cultivate wisdom. If the mind is scattered, one must practice Samadhi. If one is drowsy, one should open the gate of wisdom. If one is in the stages of seeing and cultivating, this is the time for practice, not the time for realization. If one is in the ultimate state, this is the time for realization, not the time for practice. One should not be like the二乘(Sravakas and Pratyekabuddhas, Hearers and Solitary Buddhas) who hastily seek realization, sinking into the sea of actuality, drowning in the pit of liberation. Nor should one imitate the unlearned Bhikshus (比丘, monks) who falsely point to non-birth, seeking to rise but falling instead. Like the ascetic heretics, they only cast themselves into the net of views, hoping for enlightenment but encountering delusion. These gates of Dhyana and wisdom are the true path of cultivation, the bright sun illuminating the sect, the swift ship sailing the sea of awakening, the two wheels driving the great white ox cart, the two wings ascending to the第一義天(Paramartha-satya, the ultimate truth). Through equal learning, one clearly sees the Buddha-nature; through adorning oneself, one can liberate sentient beings. Becoming the king of the Dharma kingdom, relying on the two powers of Dhyana and wisdom, one is born from the bottom of the sea of birth and death, fully relying on dual cultivation, scattering delusions and chaos like wind blowing away clouds.
。破愚闇而如日照世。動邪見之深刺。拔無明之厚根。為大覺海之陰陽。作寶華王之父母。備一乘之基地。堅萬行之垣墻。以此相應。能入宗鏡。前據臺教。明五百番安心法門。皆為逗機。對病施藥。今依祖教。更有一門。最為省要。所為無心。何者。若有心則不安。無心則自樂。故先德偈云。莫與心為伴。無心心自安。若將心作伴。動即被心謾。法華經云。破有法王。出現世間。凈名經云。除去所有。唯置一床。即是除妄心之有。外境本空。以心有法有。心空境空。故起信論云。是故當知。一切世間境界之相。皆依眾生無明妄念而得建立。如鏡中像。無體可得。唯從虛妄分別心轉。心生則種種法生。心滅則種種法滅故。是以但得無心。境自不現。既無對待。逆順何生。以逆境故。生瞋惱強賊干懷。以順境故。牽愛情華箭入體。能令心動。故稱不安。今若無心。坦然無事。則萬機頓赴而不撓其神。千難殊對而不幹其慮。所以阿難執有。而無據。七處茫然。二祖體無。而自安。言下成道。若不直了無心之旨。雖。然對治折伏。其不安之相。常現在前。若了無心。觸途無滯。絕一塵而作對。何勞遣蕩之功。無一念而生情。不假忘緣之力。又無心約教有二。一者澄湛令無。二者當體是無。澄湛令無者。則是攝念安禪。蠲消覺
【現代漢語翻譯】 破除愚昧的黑暗，就像太陽照耀世界一樣。動搖邪見的深刻刺痛，拔除無明的深厚根基。作為大覺悟之海洋的陰陽，作為寶華王（Ratnakararaja，佛名）的父母。具備一乘（Ekayana，唯一佛乘）的基礎，鞏固萬行的圍墻。以此相應，就能進入宗鏡（Zen Mirror）。 前面依據天臺宗的教義，闡明五百種安心法門，都是爲了適應不同根器的眾生，對癥下藥。現在依據禪宗的教義，更有一種法門，最為簡要。所說的『無心』，是什麼呢？如果『有心』，就會不安；『無心』，自然快樂。所以古代的德行高尚之人說：『不要與心為伴，無心心自安。如果將心作為伴侶，一動就會被心欺騙。』 《法華經》（Lotus Sutra）說：『破除有法的法王（Dharmaraja），出現在世間。』《維摩詰經》（Vimalakirti Sutra）說：『除去所有，唯置一床。』就是除去妄心的『有』。外境本來是空的，因為心『有』，所以法『有』；心空，境也空。所以《起信論》（Awakening of Faith in the Mahayana）說：『因此應當知道，一切世間境界的相，都是依靠眾生無明妄念而建立的，就像鏡中的影像，沒有實體可得，只是從虛妄分別心轉變而來。心生，則種種法生；心滅，則種種法滅。』 因此，只要得到『無心』，外境自然不會顯現。既然沒有對待，逆境和順境又從何而生？因為逆境，所以產生瞋恨惱怒，像強盜一樣侵擾內心；因為順境，所以牽動愛情，像箭一樣射入身體。這些都能使心動搖，所以說不安。現在如果『無心』，坦然無事，那麼萬機同時到來也不會擾亂精神，千難同時應對也不會干擾思慮。所以阿難（Ananda，佛陀的十大弟子之一）執著于『有』，卻沒有依據，在七處征心中茫然不知所措；二祖慧可（Huike，禪宗二祖）體會到『無』，所以自在安然，在言下開悟。 如果不直接明瞭『無心』的宗旨，即使通過對治和折伏，不安的相狀仍然會常常出現在眼前。如果明瞭『無心』，接觸任何事物都沒有阻礙。斷絕一塵而作對，何必費力遣除盪滌？沒有一念而生情，不需要藉助忘卻因緣的力量。 另外，『無心』從教義上來說有兩種：一是澄湛令無，二是當體是無。澄湛令無，就是攝念安禪，消除覺知。
【English Translation】 English version: It shatters the darkness of ignorance, like the sun illuminating the world. It shakes the deep sting of wrong views and uproots the thick roots of ignorance. It serves as the yin and yang of the great enlightenment ocean, and as the parents of Ratnakararaja (the Jewel Flower King, a Buddha's name). It prepares the foundation for the One Vehicle (Ekayana), and fortifies the walls of myriad practices. By according with this, one can enter the Zen Mirror. Previously, based on the teachings of the Tiantai school, it was explained that the five hundred methods of pacifying the mind were all to suit different capacities of beings, prescribing medicine according to the illness. Now, based on the teachings of the Zen school, there is another method that is most essential. What is meant by 'no-mind'? If there is 'mind', there will be unease; with 'no-mind', there is natural joy. Therefore, the ancient virtuous ones said: 'Do not befriend the mind; with no-mind, the mind is at peace. If you take the mind as a companion, as soon as it moves, you will be deceived by it.' The Lotus Sutra says: 'The Dharma King (Dharmaraja) who destroys existence appears in the world.' The Vimalakirti Sutra says: 'Remove everything, leaving only one bed.' This means removing the 'existence' of the deluded mind. External realms are originally empty, but because the mind 'exists', the dharmas 'exist'; when the mind is empty, the realms are also empty. Therefore, the Awakening of Faith in the Mahayana says: 'Therefore, it should be known that the appearances of all worldly realms are established based on the ignorance and deluded thoughts of sentient beings, like images in a mirror, without any substance to be obtained, only transforming from illusory discriminating minds. When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease.' Therefore, as long as one attains 'no-mind', external realms will naturally not appear. Since there is no duality, where do adverse and favorable circumstances arise from? Because of adverse circumstances, hatred and anger arise, like robbers invading the mind; because of favorable circumstances, love is stirred, like arrows piercing the body. These can cause the mind to waver, hence the saying of unease. Now, if there is 'no-mind', there is tranquility and nothing to do; then myriad affairs can be attended to simultaneously without disturbing the spirit, and thousands of difficulties can be faced without interfering with thought. Therefore, Ananda (one of the Buddha's ten great disciples) clung to 'existence' but had no basis, and was at a loss in the seven locations of the mind; Huike (the Second Patriarch of Zen) realized 'non-existence', so he was at ease, and attained enlightenment upon hearing the words. If one does not directly understand the essence of 'no-mind', even through countermeasures and subjugation, the appearance of unease will still often appear before one's eyes. If one understands 'no-mind', there is no obstruction in encountering anything. Cutting off a mote of dust to make an opponent, why bother with the effort of dispelling and cleansing? Without a single thought arising from emotion, there is no need to rely on the power of forgetting conditions. Furthermore, 'no-mind' has two aspects in terms of doctrine: one is to make it non-existent through serene contemplation, and the other is that its very nature is non-existent. To make it non-existent through serene contemplation is to gather thoughts and practice peaceful meditation, eliminating awareness.
觀。虛襟靜慮。漸至微細。當體是無者。則直了無生。以一念起處不可得故。經云。一念初起。無有初相。是真護念。寶藏論云。夫離者無身。微者無心。無身故大身。無心故大心。大心故。則智周萬物。大身故。則應備無窮。是以執身為身者。則失其大應。執心為心者。則失其大智。故千經萬論。莫不說離身心。破于執著。乃入真實。譬如金師。銷礦取金。方為器用。若有身者。則有身礙。有身礙故。則法身隱於形㲉之中。若有心者。則有心礙。有心礙故。則真智隱於念慮之中。故大道不通。妙理沉隱。六神內亂。六境外緣。晝夜惶惶。無有止息矣。夫不觀其心者。而不見其微。不觀其身者。而不見其離。若不見其離微者。則失其道要。故經云。佛說非身。是名大身。心亦如是。此謂破權歸實。會假歸真。譬如金師。銷礦取金。方為器用。滅相混融。以通大冶。大冶者。謂大道。此大道冶中。造化無窮。流出萬宗。若成若壞。體無增減。故經云。有佛無佛。性相常住。所言混融相者。但為愚夫。著相畏無相也。所以說相者。為彼外道。著于無相畏有相。所以說中道者。欲令有相無相不二也。此皆破執除疑。言非盡理。若復有人。了相無相。平等不二無取無舍無彼無此。亦無中間。則不假聖人言說。理自通也。如上所
【現代漢語翻譯】 現代漢語譯本 觀。虛懷靜思，逐漸深入到細微之處。當體悟到一切本性是空無時，就能直接了悟無生。因為一念生起之處是不可得的。經書上說：『一念最初生起時，沒有最初的相狀，這才是真正的護念。』《寶藏論》說：『所謂離，就是沒有身；所謂微，就是沒有心。沒有身，所以有廣大的身；沒有心，所以有廣大的心。』因為有廣大的心，所以智慧周遍萬物；因為有廣大的身，所以應化具備無窮。因此，執著于小身為身的人，就會失去廣大的應化；執著于小心為心的人，就會失去廣大的智慧。所以千經萬論，沒有不說要離開身心，破除執著，才能進入真實。譬如金匠，熔鍊礦石以提取黃金，才能製成器物。如果執著于身，就會有身的障礙；因為有身的障礙，法身就會隱藏在形骸之中。如果執著於心，就會有心的障礙；因為有心的障礙，真智就會隱藏在念慮之中。所以大道不通暢，妙理沉沒隱晦，六神在內擾亂，六境在外攀緣，日夜惶恐不安，沒有止息的時候。如果不觀察自己的心，就不能見到心的細微；如果不觀察自己的身，就不能見到身的離散。如果不能見到離散和細微，就會失去道的要領。所以經書上說：『佛說非身，這叫做大身。』心也是這樣。這叫做破除權巧方便，迴歸真實；會合虛假，迴歸真如。譬如金匠，熔鍊礦石以提取黃金，才能製成器物。滅除相狀，混合融通，以通向大冶。所謂大冶，就是指大道。在這大道的熔爐中，造化無窮，流出萬種宗派。無論是成是壞，本體都沒有增減。所以經書上說：『有佛無佛，自性常住。』所說的混合融通相，只是爲了愚昧的人，執著于相而畏懼無相。所以說相，是爲了那些外道，執著于無相而畏懼有相。所以說中道，是想要讓有相和無相不二。這些都是爲了破除執著，消除疑惑，言語並不能窮盡真理。如果有人能夠了達相和無相平等不二，沒有取捨，沒有彼此，也沒有中間，那麼就不需要聖人的言說，真理自然通達。就像上面所說的那樣。
【English Translation】 English version Contemplate. With a mind of emptiness and quiet contemplation, gradually reach the subtle and minute. When realizing that the essence of all things is emptiness, one directly understands no-birth (anutpāda). Because the place where a single thought arises is unattainable. The sutra says: 'When a single thought first arises, there is no initial form; this is true mindfulness.' The Baocang Lun (Treatise on the Treasure Store) says: 'That which is 'apart' means no body; that which is 'subtle' means no mind. Because there is no body, there is a great body; because there is no mind, there is a great mind.' Because of the great mind, wisdom pervades all things; because of the great body, responses are infinitely available. Therefore, those who cling to the small body as the body lose the great response; those who cling to the small mind as the mind lose the great wisdom. Therefore, thousands of sutras and ten thousands of treatises all speak of separating from body and mind, breaking through attachments, and then entering into reality. It is like a goldsmith who melts ore to extract gold, which can then be made into utensils. If one clings to the body, there will be bodily obstacles; because of bodily obstacles, the dharmakaya (法身) is hidden within the physical form. If one clings to the mind, there will be mental obstacles; because of mental obstacles, true wisdom is hidden within thoughts and considerations. Therefore, the Great Path is not accessible, the subtle principle is submerged and hidden, the six spirits are internally disordered, and the six external realms are clung to, causing anxiety day and night without ceasing. If one does not contemplate one's own mind, one cannot see its subtlety; if one does not contemplate one's own body, one cannot see its separation. If one cannot see separation and subtlety, one will lose the essential points of the Path. Therefore, the sutra says: 'The Buddha speaks of non-body; this is called the Great Body.' The mind is also like this. This is called abandoning provisional teachings and returning to reality; uniting the false and returning to the true. It is like a goldsmith who melts ore to extract gold, which can then be made into utensils. Extinguish forms and blend together to access the Great Forge. The Great Forge refers to the Great Path. In this forge of the Great Path, creation is infinite, flowing out into myriad schools. Whether it is formed or destroyed, the essence neither increases nor decreases. Therefore, the sutra says: 'Whether there is a Buddha or not, the nature and characteristics are always abiding.' The so-called blending of forms is only for the sake of foolish people who are attached to forms and fear non-form. Therefore, speaking of form is for those non-Buddhists who are attached to non-form and fear form. Therefore, speaking of the Middle Way is to make form and non-form non-dual. All of this is to break through attachments and dispel doubts; words cannot exhaust the truth. If someone understands that form and non-form are equal and non-dual, without taking or rejecting, without this or that, and without a middle ground, then they do not need the words of sages; the truth will naturally be understood. As mentioned above.
述。皆為有心成障。若乃無心。自然合道。即是離其妄心。真心不動。如釋摩訶衍論云。離心緣相者。心量有十。一者眼識心。二者耳識心。三者鼻識心。四者舌識心。五者身識心。六者意識心。七者末那識心。八者阿賴耶識心。九者多一識心。十者一一識心。如是十中。初九種心。不緣真理。后一種心。得緣真理。而為境界。今據前九作如是說。離心緣相。本有契經中。作如是說。甚深真體。非余境界。唯自所依緣為境界故。楞伽經云。非心之心量。我說為心量者。謂以非心量。為遣心量。若以非心量為是。斯即心量。今謂非心量即不思議之心量者。不礙心量故。如華嚴經云。菩薩住是不思議。即非心量。于中思議不可盡。即之心量。以二相即奪故。思與非思俱寂滅。又云。于非心處示生於心者。人多誤解。情作非情。非情作情。若執于非心處示生於心。是非情為情者。既言示生。非真無情為有情矣。大寶積經云。佛言。文殊。汝入不思議三昧耶。文殊師利言。不也世尊。我即不思議。不見有心能思議者。云何而言。入不思議三昧。我初發心。欲入是定。而今思惟。實無心相而入三昧。如人學射。久習則巧。后雖無心。以久習故。箭發皆中。我亦如是。初學不思議三昧。繫心一緣。若久習成就。更無心想。恒與定俱
【現代漢語翻譯】 現代漢語譯本： 上述種種，都是因為有心而造成的障礙。如果能夠做到無心，自然就能與道相合。也就是離開妄心，真心不動。正如《釋摩訶衍論》所說：『離心緣相』，心量有十種：一是眼識心，二是耳識心，三是鼻識心，四是舌識心，五是身識心，六是意識心，七是末那識心（Manas-vijnana，意為『意』或『末那識』），八是阿賴耶識心（Alaya-vijnana，意為『藏識』），九是多一識心，十是一一識心。這十種心中，前九種心不能緣于真理，后一種心才能緣于真理，並以此為境界。現在根據前九種心作這樣的解釋：離開心緣相。原本的契經中是這樣說的：『甚深真體，非余境界，唯自所依緣為境界故。』《楞伽經》（Lankavatara Sutra）說：『非心之心量，我說為心量者，謂以非心量，為遣心量。若以非心量為是，斯即心量。』現在所說的非心量，就是不可思議的心量，不妨礙心量。如《華嚴經》（Avatamsaka Sutra）所說：『菩薩住是不思議，即非心量，于中思議不可盡，即之心量。』因為二相即是相奪的緣故，思與非思都寂滅。又說：『于非心處示生於心』，人們大多誤解，把有情當作無情，把無情當作有情。如果執著于『于非心處示生於心』，把無情當作有情，既然說是『示生』，就不是真正的無情變為有情。《大寶積經》（Maharatnakuta Sutra）中，佛說：『文殊（Manjusri，意為『妙吉祥』），你進入不思議三昧（Samadhi，意為『三昧』）了嗎？』文殊師利（Manjusri）回答說：『不是的，世尊（Bhagavan，意為『世尊』）。我就是不思議，不見有心能夠思議的，怎麼能說進入不思議三昧呢？我最初發心，想要進入這種禪定，而現在思惟，實在沒有心相而進入三昧。』就像人學習射箭，長期練習就會熟巧，之後即使沒有用心，因為長期練習的緣故，箭發都能射中。我也是這樣，最初學習不思議三昧，把心繫於一處，如果長期練習成就，就再也沒有心想，永遠與禪定同在。
【English Translation】 English version: All the above are obstacles created by having a mind. If one can achieve no-mind, one will naturally be in harmony with the Tao. That is, leaving the deluded mind, the true mind remains unmoved. As stated in the Shimoheyan Lun: 'Leaving the mind's connection with phenomena,' there are ten types of mind-measurements: first, the eye-consciousness mind; second, the ear-consciousness mind; third, the nose-consciousness mind; fourth, the tongue-consciousness mind; fifth, the body-consciousness mind; sixth, the mind-consciousness mind; seventh, the Manas-vijnana (Manas-vijnana, meaning 'mind' or 'Manas consciousness'); eighth, the Alaya-vijnana (Alaya-vijnana, meaning 'storehouse consciousness'); ninth, the more-one-consciousness mind; and tenth, the each-and-every-consciousness mind. Among these ten minds, the first nine cannot connect with the truth, while the last one can connect with the truth and take it as its realm. Now, based on the first nine minds, such an explanation is made: leaving the mind's connection with phenomena. The original sutras say: 'The profound true essence is not the realm of others, but only the realm of what one relies on.' The Lankavatara Sutra says: 'The mind-measurement of no-mind, I call mind-measurement, meaning using no-mind-measurement to dispel mind-measurement. If one takes no-mind-measurement as being, then that is mind-measurement.' The no-mind-measurement now spoken of is the inconceivable mind-measurement, which does not hinder mind-measurement. As the Avatamsaka Sutra says: 'Bodhisattvas abide in the inconceivable, which is no-mind-measurement; within it, deliberation cannot be exhausted, which is mind-measurement.' Because the two aspects are mutually exclusive, thought and non-thought both cease. It also says: 'Showing the arising of mind in the place of no-mind,' people often misunderstand, taking sentient beings as non-sentient and non-sentient beings as sentient. If one clings to 'showing the arising of mind in the place of no-mind,' taking non-sentient beings as sentient, since it is said to be 'showing,' it is not truly non-sentient beings becoming sentient. In the Maharatnakuta Sutra, the Buddha (Bhagavan) said: 'Manjusri (Manjusri, meaning 'gentle glory'), have you entered the inconceivable Samadhi (Samadhi, meaning 'concentration')?' Manjusri replied: 'No, World Honored One (Bhagavan). I am the inconceivable, and I do not see a mind that can conceive; how can I say that I have entered the inconceivable Samadhi? When I first aspired to enter this state of meditation, and now I contemplate, there is truly no mind-appearance to enter Samadhi.' It is like a person learning archery, who becomes skilled through long practice, and later, even without using the mind, the arrows hit the mark because of long practice. I am also like this; when I first learned the inconceivable Samadhi, I focused my mind on one point, and if I achieve it through long practice, I will no longer have any thoughts and will always be with Samadhi.
。又先德云。一念妄心才動。即具世間諸苦。如人在荊棘林。不動。即刺不傷。妄心不起。恒處寂滅之樂。一念妄心才動。即被諸有刺傷。故經云。有心皆苦。無心乃樂。當知妄心不起。始合法身寂滅樂也。
問。本自無心。妄依何起。
答。為不了本自無心名妄。若知本自無心。即妄無所起。真無所得。
問。何故有心即妄。無心即無妄。
答。以法界性空寂。無主宰故。有心即有主宰。有主宰即有分劑。無心即無主宰。無主宰即無分劑。無分劑即無生死。
問。無心者。為當離心是無心。即心得無心。
答。即心得無心。
問。即心是有心。云何得無心。
答。不壞心相。而無分別。
問。豈不辯知也。
答。即辯知無能所。是無心也。豈渾無用。始是無心。譬如明鏡照物。豈有心耶。當知一切眾生。恒自無心。心體本來常寂。寂而常用。用而常寂。隨境鑒辯。皆是實性自爾。非是有心方始用也。只謂眾生。不了自心常寂。妄計有心。心便成境。以即心無心故。心恒是理。即理無理故。理恒是心。理恒是心故。不動心相。心恒是理故。不得心相。不得心相故。即是眾生不生。不動心相故。即是佛亦不生。以生佛俱不生故。即凡聖。常自平等法界性
【現代漢語翻譯】 現代漢語譯本： 又，前代賢者說：『一個妄念才動，就具備了世間所有的痛苦。』就像人在荊棘林中，不動，刺就不會傷到你。妄心不生起，就恒常處於寂滅的快樂中。一個妄念才動，就被各種『有』刺傷。所以經書上說：『有心皆苦，無心乃樂。』應當知道妄心不生起，才符合法身寂滅的快樂。
問：本來就沒有心，妄念依什麼生起？
答：因為不瞭解本來就沒有心，所以叫做妄。如果知道本來就沒有心，那麼妄念就沒有生起的地方，真也就沒有什麼可以得到的。
問：為什麼有心就是妄，無心就是沒有妄念？
答：因為法界的體性是空寂的，沒有主宰。有心就是有主宰，有主宰就是有分別。無心就是沒有主宰，沒有主宰就是沒有分別。沒有分別就沒有生死。
問：無心，是離開心才是無心，還是即心而得無心？
答：即心而得無心。
問：即心是有心，怎麼能得到無心？
答：不壞心相，而沒有分別。
問：難道不是在辨別認知嗎？
答：就是在辨別認知中沒有能認知的主體和被認知的客體，這就是無心。難道完全沒有作用，才是無心嗎？譬如明鏡照物，難道有心嗎？應當知道一切眾生，恒常是無心的。心體本來常寂，寂靜而起作用，起作用而常寂靜。隨著外境鑑別分辨，都是實性的自然而然，不是有心才開始起作用。只是因為眾生，不瞭解自己的心常寂靜，妄自認為有心，心就變成了外境。因為即心就是無心，所以心恒常是理。即理就是無理，所以理恒常是心。理恒常是心，所以不動心相。心恒常是理，所以得不到心相。得不到心相，就是眾生不生。不動心相，就是佛也不生。因為生和佛都不生，就是凡夫和聖人，常自處於平等法界的體性。
【English Translation】 English version: Furthermore, a former virtuous person said, 'The moment a deluded thought arises, it contains all the sufferings of the world.' It's like being in a forest of thorns; if you don't move, the thorns won't hurt you. If deluded thoughts don't arise, you are constantly in the bliss of stillness and extinction (Nirvana). The moment a deluded thought arises, you are pricked by various 'existences'. Therefore, the sutra says, 'With mind, all is suffering; without mind, there is bliss.' You should know that only when deluded thoughts do not arise, does it accord with the bliss of the Dharmakaya's (法身) [Dharma Body] stillness and extinction.
Question: Originally there is no mind, so on what does delusion arise?
Answer: Because of not understanding that originally there is no mind, it is called delusion. If you know that originally there is no mind, then delusion has nowhere to arise, and truth has nothing to be attained.
Question: Why is it that having mind is delusion, and having no mind is without delusion?
Answer: Because the nature of the Dharmadhatu (法界) [Dharma Realm] is empty and still, without a ruler. Having mind is having a ruler, and having a ruler is having divisions. Having no mind is having no ruler, and having no ruler is having no divisions. Having no divisions is having no birth and death.
Question: 'No mind' – is it that leaving the mind is 'no mind', or is it attaining 'no mind' within the mind?
Answer: Attaining 'no mind' within the mind.
Question: If the mind is having mind, how can one attain 'no mind'?
Answer: Without destroying the appearance of the mind, yet without discriminations.
Question: Isn't that still discerning and knowing?
Answer: It is in discerning and knowing that there is no subject that knows and no object that is known; this is 'no mind'. Is it that only complete uselessness is 'no mind'? It's like a clear mirror reflecting objects; does it have a mind? You should know that all sentient beings are constantly without mind. The essence of the mind is originally always still. Still, yet functioning; functioning, yet always still. Following the circumstances, discerning and distinguishing, all is the self-so of the true nature. It's not that only with mind does it begin to function. It's just that sentient beings do not understand that their own mind is constantly still, and falsely assume there is mind. The mind then becomes an object. Because the mind is no-mind, the mind is constantly principle (理) [reason/truth]. Because principle is no-principle, principle is constantly mind. Because principle is constantly mind, the appearance of the mind does not move. Because the mind is constantly principle, the appearance of the mind cannot be obtained. Because the appearance of the mind cannot be obtained, it is that sentient beings are not born. Because the appearance of the mind does not move, it is that Buddhas are also not born. Because neither sentient beings nor Buddhas are born, it is that ordinary beings and sages are constantly in the equal nature of the Dharmadhatu (法界) [Dharma Realm].
也。純一道清凈。更無異法。當知但有心分別作解之處。俱是虛妄。猶如夢中。若未全覺。所見纖毫亦猶是夢中事。但得無心。即同覺后絕諸境界。但有一微塵可作修證不思議解處。俱不離三界夢中所見。經云。無有少法可得。佛即授記。無生義云。不退轉天子言。此佛土未曾思惟分別於我見與不見。我亦不思惟佛土見與不見。故知諸見從有心而生。佛土無心。故不見天子。天子有心而不生念。故言不見佛土。便成不異。故知有心無心俱空。融大師云。映象本無心。說映象無心。從無心中說無心。人說有心。說人無心。從有心中說無心。有心中說無心。是末觀。無心中說無心。是本觀。眾生計有身心。說映象破身心。眾生著映象。說畢竟空破映象。若知映象畢竟空。即身心畢竟空。假名畢竟空。亦無畢竟空。若身心本無。佛道亦本無。一切法亦本無。本無亦本無。若知本無亦假名。假名佛道。佛道非天生。亦不從地出。直是空心性。照世間如日。
智論問曰。若知心不可見。佛何以故說如實知不可見心。
答曰。有坐禪人。憶想分別。見是心如清凈珠中縷。觀白骨人。中見心次第相續生。或時見心在身。或見在緣。如無邊識處。但見識無量無邊。破如是等虛妄故。佛言。如實知眾生心。眾生心自相空。故
【現代漢語翻譯】 現代漢語譯本： 也。純然是唯一道的清凈，再沒有其他不同的法門。應當知道只要有心去分別、作出解釋的地方，全部都是虛妄的，就像在夢中一樣。如果還沒有完全覺悟，所見到的哪怕是極細微的東西，也仍然是夢中的事情。只要達到無心的境界，就如同覺悟之後斷絕了一切境界。只要有一點點微小的東西可以用來進行修行、證悟、不可思議的理解，都離不開三界夢中所見。經書上說：『沒有絲毫的法可以獲得，佛就為他授記。』無生義中說：『不退轉天子說，這個佛土未曾思惟分別於我見與不見，我也不思惟佛土見與不見。』所以知道各種見解是從有心而生起的，佛土是無心的，所以（天子）看不見（佛土）。天子有心而不生起念頭，所以說看不見佛土，便成為不異。所以知道有心和無心都是空。融大師說：『映象本來沒有心，說映象無心，是從無心中說無心。人說有心，說人無心，是從有心中說無心。有心中說無心，是末觀。無心中說無心，是本觀。』眾生執著有身心，說映象破除身心。眾生執著映象，說畢竟空破除映象。如果知道映象畢竟空，那麼身心也就畢竟空，假名畢竟空，也就沒有畢竟空。如果身心本來就沒有，佛道也就本來沒有，一切法也就本來沒有，本無也就本來沒有。如果知道本無也只是假名，假名佛道。佛道不是天生的，也不是從地裡長出來的，直接就是空的心性，照耀世間如同太陽。
《智論》提問說：『如果知道心不可見，佛為什麼還要說如實知不可見心？』
回答說：『有坐禪的人，憶想分別，看見心就像清凈珠中的絲線。觀察白骨人，在其中看見心次第相續生起。有時看見心在身體里，有時看見心在緣（條件）上，就像無邊識處（Akasanantyayana，四禪定之一），只看見識無量無邊。爲了破除像這樣的虛妄，佛說：如實知眾生心。眾生心自相是空的。』
【English Translation】 English version: Also, it is purely the oneness of purity, with no other different Dharmas. It should be known that wherever the mind differentiates and interprets, all is illusory, like in a dream. If one is not fully awakened, even the slightest thing seen is still a matter of dreams. Only by attaining a state of no-mind is one like being awakened and severing all realms. As long as there is even a tiny speck that can be used for cultivation, realization, or inconceivable understanding, it is inseparable from what is seen in the dream of the Three Realms. The sutra says, 'There is not the slightest Dharma to be obtained, and the Buddha then bestows a prediction of enlightenment.' The meaning of non-origination says, 'The Non-Returning Deva (Avivartika-deva) said, 'This Buddha-land has never contemplated or differentiated between my seeing and not seeing. Nor do I contemplate the Buddha-land's seeing and not seeing.' Therefore, it is known that all views arise from having a mind. The Buddha-land is without mind, so (the Deva) does not see (the Buddha-land). The Deva has a mind but does not generate thoughts, so he says he does not see the Buddha-land, and thus it becomes non-different. Therefore, it is known that both having a mind and having no mind are empty. Master Rong said, 'The mirror image originally has no mind. To say the mirror image has no mind is to speak of no-mind from within no-mind. People speak of having a mind, and say that people have no mind, speaking of no-mind from within having a mind. Speaking of no-mind from within having a mind is the superficial view. Speaking of no-mind from within no-mind is the fundamental view.' Sentient beings cling to having a body and mind, so speaking of the mirror image destroys the body and mind. Sentient beings cling to the mirror image, so speaking of ultimate emptiness destroys the mirror image. If one knows that the mirror image is ultimately empty, then the body and mind are ultimately empty, the provisional name is ultimately empty, and there is also no ultimate emptiness. If the body and mind are originally non-existent, then the Buddha-path is also originally non-existent, all Dharmas are also originally non-existent, and original non-existence is also originally non-existent. If one knows that original non-existence is also a provisional name, a provisional name for the Buddha-path. The Buddha-path is not born from heaven, nor does it come from the earth; it is directly the empty mind-nature, illuminating the world like the sun.
The Mahaprajnaparamita-sastra asks: 'If it is known that the mind is invisible, why does the Buddha speak of truly knowing the invisible mind?'
The answer is: 'There are those who meditate, recalling and differentiating, seeing the mind like a thread in a clear pearl. Observing a skeleton, they see the mind arising in successive order within it. Sometimes they see the mind in the body, sometimes they see it in conditions, like the Realm of Boundless Consciousness (Akasanantyayana, one of the four formless attainments). They only see consciousness as limitless and boundless. To break such illusions, the Buddha said: Truly know the minds of sentient beings. The self-nature of sentient beings' minds is empty.'
無相相。複次佛以五眼觀此心不可得。肉眼天眼緣色。故不見。慧眼緣涅槃。故不見。初學法眼。分別。知諸法善不善有漏無漏等。是法眼入實相中。則無所分別。如先說。一切法。無知者無見者。是故不應見。佛眼觀寂滅相。故不應見。乃至不如凡夫人憶想分別見。複次五眼。因緣和合生。皆是作相。虛誑不實。佛不信不用。是故言不以五眼見。又問曰。舍利弗知心相常凈。何以故問。答曰。以菩薩發阿耨多羅三藐三菩提心。深入深著故。雖聞心畢竟空。常清凈。猶憶想分別。取是無心相。以是故問是無心相心。為有為無。若有。云何言無心相。若無。何以讚歎是無等等心。當成佛道。須菩提答。是無心相中。畢竟清凈。有無不可得。不應難。舍利弗復問。何等是無心相。須菩提答。畢竟空一切諸法無分別。是名無心相。此無心相。是即心無心。非待斷滅。如經云。若有眾生。能觀一切妄念無相。則為證得如來智慧。又且無心者。不得作有無情見之解。若將心作無。此即成有。若一切處無心。如土木瓦礫。此成斷滅。皆屬意根強。知妄識邊事。是以稱不思議定者。以有無情見不及故。又澄湛是事。當體是理。事有顯理之功。亦有覆理之義。理有成事之力。亦有奪事之能。各取則兩傷。並觀則俱是。何謂顯理。若妙性
【現代漢語翻譯】 現代漢語譯本 無相之相。佛陀再次以五眼觀察此心，認為不可得。肉眼和天眼觀察色法，所以無法見到。慧眼觀察涅槃，所以無法見到。初學者用法眼，分別諸法善與不善、有漏與無漏等。當法眼進入實相之中，則不再有所分別，如先前所說，一切法，無知者，無見者，因此不應以眼見。佛眼觀察寂滅之相，所以不應以眼見，甚至不如凡夫人的憶想分別所見。 再次說明，五眼是因緣和合而生，都是造作之相，虛妄不實，佛陀不相信也不使用。因此說不以五眼見。又有人問：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）知道心相常凈，為什麼還要問呢？』回答說：『因為菩薩發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），深入執著於此。雖然聽聞心畢竟空，常清凈，仍然憶想分別，取著這無心之相。因此才問這無心之相的心，是有還是無。如果有，為何說無心相？如果無，為何讚歎這無等等心，將來能夠成就佛道？』 須菩提（Subhūti，佛陀十大弟子之一，解空第一）回答說：『這無心相中，畢竟清凈，有無都不可得，不應以此來詰難。』舍利弗（Śāriputra）再次問：『什麼是無心相？』須菩提（Subhūti）回答說：『畢竟空，一切諸法無分別，這就是無心相。』這無心相，就是心無心，並非等待斷滅。如經中所說：『若有眾生，能觀一切妄念無相，則為證得如來智慧。』 而且，所謂『無心』，不得作有無情見的解釋。如果將心看作『無』，這就成了『有』。如果一切處都無心，如同土木瓦礫，這就成了斷滅。這些都屬於意根強，只知妄識邊事。因此稱不思議定者，是因為有無情見無法企及。 澄湛是事，當體是理。事有顯理之功，也有覆理之義。理有成事之力，也有奪事之能。各取其一則兩傷，並觀則俱是。何謂顯理？若妙性
【English Translation】 English version The aspect of no-aspect. Furthermore, the Buddha observes this mind with the five eyes and finds it unattainable. The physical eye and the heavenly eye perceive form, and therefore cannot see it. The wisdom eye perceives Nirvana, and therefore cannot see it. The Dharma eye of a beginner distinguishes between good and bad, defiled and undefiled dharmas. When the Dharma eye enters into true reality, it no longer makes distinctions, as previously stated: 'All dharmas, there is no knower, no seer,' therefore one should not see with the eyes. The Buddha eye observes the aspect of quiescence, and therefore should not see with the eyes, not even like the recollections and discriminations of ordinary people. Again, the five eyes arise from the aggregation of causes and conditions, and are all fabricated appearances, false and unreal. The Buddha does not believe in them or use them. Therefore, it is said that one does not see with the five eyes. Furthermore, someone asks: 'Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) knows that the aspect of the mind is always pure, why does he still ask?' The answer is: 'Because the Bodhisattva has generated the mind of anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete and perfect enlightenment), and is deeply attached to it. Although he has heard that the mind is ultimately empty and always pure, he still recollects and discriminates, grasping onto this aspect of no-mind. Therefore, he asks whether this mind of no-mind has existence or non-existence. If it has existence, why is it said to be the aspect of no-mind? If it has no existence, why is this unequalled mind praised, which will eventually attain Buddhahood?' Subhūti (one of the ten great disciples of the Buddha, foremost in understanding emptiness) answers: 'In this aspect of no-mind, there is ultimate purity, existence and non-existence are both unattainable, and one should not question it.' Śāriputra asks again: 'What is the aspect of no-mind?' Subhūti answers: 'Ultimate emptiness, no discrimination among all dharmas, this is called the aspect of no-mind.' This aspect of no-mind is the mind that is no-mind, not waiting for annihilation. As the sutra says: 'If there are sentient beings who can observe all deluded thoughts as having no aspect, then they will realize the wisdom of the Tathagata.' Moreover, the term 'no-mind' should not be interpreted as having views of existence or non-existence, or sentience or non-sentience. If one regards the mind as 'non-existent,' this becomes 'existent.' If there is no mind in all places, like earth, wood, tiles, and pebbles, this becomes annihilation. These all belong to a strong sense of self, only knowing the affairs of the edge of deluded consciousness. Therefore, those who are called inconceivable samadhi are beyond the reach of views of existence, non-existence, sentience, and non-sentience. Clarity and stillness are the matter, the essence is the principle. Matter has the function of revealing principle, and also the meaning of covering principle. Principle has the power to accomplish matter, and also the ability to take away matter. Grasping each separately harms both, observing them together is both correct. What is revealing principle? If the wonderful nature
未發。須假事行助顯莊嚴。如水澄清。魚石自現。何謂成事。若功行未圓。必仗理觀引發開導。何謂覆理。若一向執事坐禪。反迷己眼。未識玄旨。徒勞念靜。何謂奪事。若天真頓朗。如日消冰。何須調心收攝伏捺。故經偈云。若學諸三昧。是動非是禪。心隨境界流。云何名為定。是以不可執一執二定是定非。但臨時隨用。圓融得力。自諳深淺。若也歸宗順旨。則理事雙消。心境俱亡。定慧齊泯。如永嘉集云。以奢摩他故。雖寂而常照。以毗婆舍那故。雖照而常寂。以優畢叉故。非照而非寂。照而常寂故。說俗而即真。寂而常照故。說真而即俗。非寂而非照故。杜口于毗耶。斯則不唯言語道斷。亦乃心行處滅。所以圓覺經云。有作思惟。從有心起。皆是六塵。妄想緣氣。非實心體。已如空華。用此思。惟辯于佛境。猶如空華。復結空果。展轉妄想。無有是處。
問。既不得作有無之解。如何是正了無心。
答。石虎山前鬥。蘆華水底沈。
問。前標宗不言法相。云何已下。更用廣說諸識種現。熏習差別義理。瑜伽唯識。百法五位事相法門。
答。祖佛大意。唯說二空。證會一心真如本性。所以百法論云。如世尊言。一切法無我。云何一切法。所謂心法。云何二無我。所謂人無我。法無我。若
【現代漢語翻譯】 現代漢語譯本： 未發[指智慧未顯發]。必須藉助事相上的修行來輔助顯現莊嚴。就像水澄清了，魚和石頭自然顯現。什麼叫做『成事』呢？如果功行尚未圓滿，必須憑藉理觀來引發開導。什麼叫做『覆理』呢？如果一味執著於事相上的坐禪，反而會迷惑自己的眼睛，不能認識玄妙的宗旨，只是徒勞地追求念頭的平靜。什麼叫做『奪事』呢？如果天真本性頓然開朗，就像太陽融化冰雪，又何須調心、收攝、伏捺呢？所以經中的偈語說：『如果學習各種三昧（Samadhi，禪定），這是動而不是禪。心隨著境界流轉，怎麼能叫做定呢？』因此，不可以執著於一方面，認為什麼是定，什麼不是定。只要臨時隨順應用，圓融無礙，自然明白其中的深淺。如果能夠歸宗順旨，那麼事和理都會消融，心和境都會消失，定和慧都會泯滅。就像永嘉集所說：『因為奢摩他（Samatha，止）的緣故，雖然寂靜卻常常照見；因為毗婆舍那（Vipassana，觀）的緣故，雖然照見卻常常寂靜；因為優畢叉（Upeksha，舍）的緣故，既非照見也非寂靜。』照見而常常寂靜，所以說俗諦就是真諦；寂靜而常常照見，所以說真諦就是俗諦；非寂靜也非照見，所以杜口于毗耶離（Vaishali，古印度城市）。這樣就不只是言語道斷，而且心行之處也滅盡。所以圓覺經說：『有作的思惟，從有心生起，都是六塵（色、聲、香、味、觸、法）的妄想緣氣，不是真實的心體，已經像空中的花朵。用這種思惟來辨別佛的境界，就像空中的花朵，又結出空中的果實，輾轉妄想，沒有是處。』 問：既然不能作有和無的理解，什麼是真正的了無心呢？ 答：石虎山前鬥，蘆華水底沉。 問：前面標明宗旨時不說法相，為什麼在後面，還要廣泛地說諸識的種子、現行、熏習、差別等義理，以及瑜伽（Yoga）、唯識（Vijnanavada）、百法（Hundred Dharmas）、五位（Five Categories）等事相法門呢？ 答：祖師和佛的大意，只是說二空（人空和法空），證會一心真如本性。所以百法論說：『如世尊所說，一切法無我。什麼是一切法呢？就是心法。什麼是二無我呢？就是人無我和法無我。』
【English Translation】 English version: Undeveloped [referring to wisdom not yet manifested]. It is necessary to rely on practice in phenomena to assist in manifesting adornment. Just as when water is clarified, fish and stones naturally appear. What is meant by 'accomplishing affairs'? If merit and practice are not yet complete, one must rely on rational contemplation to initiate and guide. What is meant by 'covering principle'? If one clings solely to sitting meditation in phenomena, one will instead delude one's own eyes, fail to recognize the profound purpose, and merely labor in vain to quiet thoughts. What is meant by 'seizing affairs'? If one's true nature suddenly dawns, like the sun melting ice, then why is there a need to regulate the mind, restrain, subdue, or suppress? Therefore, the verse in the sutra says: 'If you study various Samadhis (Samadhi, concentration), this is movement, not meditation. The mind flows with the realm of objects; how can this be called stillness?' Therefore, one should not cling to one side, thinking that something is definitely stillness or definitely not stillness. Simply adapt and apply it as needed, achieving complete harmony, and one will naturally understand the depths. If one can return to the source and accord with the purpose, then both phenomena and principle will dissolve, both mind and environment will vanish, and both stillness and wisdom will be extinguished. As Yongjia Ji says: 'Because of Samatha (Samatha, calming), although still, it constantly illuminates; because of Vipassana (Vipassana, insight), although illuminating, it is constantly still; because of Upeksha (Upeksha, equanimity), it is neither illuminating nor still.' Illuminating and constantly still, therefore it is said that the mundane truth is the ultimate truth; still and constantly illuminating, therefore it is said that the ultimate truth is the mundane truth; neither still nor illuminating, therefore one remains silent in Vaishali (Vaishali, an ancient Indian city). In this way, not only is the path of language cut off, but also the place of mental activity is extinguished. Therefore, the Surangama Sutra says: 'Deliberate thinking, arising from a mind of existence, is all the delusive energy of the six sense objects (form, sound, smell, taste, touch, and dharma), not the true substance of the mind, already like flowers in the sky. Using this thinking to discern the realm of the Buddha is like flowers in the sky, again producing empty fruits, turning into delusive thoughts, with no end.' Question: Since one should not understand it as existence or non-existence, what is true no-mind? Answer: Stone tigers fight before the mountain, reed flowers sink to the bottom of the water. Question: Earlier, when stating the doctrine, you did not mention Dharmalakshana (Dharmalakshana, the characteristics of phenomena). Why then, below, do you extensively discuss the meanings of the seeds, manifestations, perfuming, and differences of the various consciousnesses, as well as the phenomenal aspects of the Yoga (Yoga), Vijnanavada (Vijnanavada, Consciousness-only), Hundred Dharmas (Hundred Dharmas), and Five Categories (Five Categories)? Answer: The great intention of the patriarchs and Buddhas is simply to speak of the two emptinesses (emptiness of self and emptiness of phenomena), to realize and unite with the one mind, the true nature of Suchness. Therefore, the Treatise on the Hundred Dharmas says: 'As the World-Honored One said, all dharmas are without self. What are all dharmas? They are the dharmas of the mind. What are the two no-selves? They are the no-self of persons and the no-self of dharmas.'
一切眾生。但得人法俱空。知一切法。即心自性。復更有何異法而敷演乎。如瑜伽論。是無著菩薩。請彌勒所說。論云。無著菩薩。位登初地。證法光定。得大神通。事大慈尊。請說此論。理無不窮。事無不盡。文無不釋。義無不詮。疑無不遣。執無不破。行無不修。果無不證。正為菩薩。令于諸乘境行果等。皆得善巧。勤修大行。證大菩提。廣為有情。常無倒說。乃至瑜伽中行觀無少法。欲令證得。及欲現觀。或說究竟清凈真如。名為瑜伽理中最極。一切功德共相應故。
是以智者大師。于凈名疏中問云。今依龍樹之學。何意用天親之義。
答。龍樹天親。豈不同入不二法門乎。今本為佛教。隨義有所開而用釋。何得取捨定執也。若分別界外結惑生死。及諸行名義。當細尋天親所作。若觀門遣蕩。安心入道。何過龍樹。若不取地論。攝大乘論。相映望者。他或謂于非義理。多端強說也。故知菩薩製作。一一關於聖典。故非出自胸襟。廣引證明。令生聞慧。宗鏡纂集。大意亦同。若不先明識論。天親護法等。剖析根塵微細生死。又焉得依龍樹觀門遣蕩。如無差別。無可圓融。若不先胗候察其病原。何以依方施其妙藥。只如凈名居士。位臨等覺。尚有原品無明實因疾未盡。現受後有生死實果疾猶存。
【現代漢語翻譯】 現代漢語譯本：一切眾生，只要能夠證得人法皆空（人空指的是對自我的執著消失，法空指的是對一切現象的執著消失），明白一切法（一切事物和現象）即是心之自性，又有什麼其他的法需要去敷衍闡述呢？例如《瑜伽師地論》，是無著菩薩（Asanga）請彌勒菩薩（Maitreya）所說的。論中說，無著菩薩位登初地（first Bhumi），證得法光定（Dharmaloka Samadhi），得到大神通，爲了侍奉大慈大悲的世尊，請問而說此論。其中的道理沒有不窮盡的，事情沒有不完備的，文字沒有不解釋的，義理沒有不詮釋的，疑問沒有不消除的，執著沒有不破除的，修行沒有不修習的，果報沒有不證得的。正是爲了菩薩，使他們在諸乘（各種不同的修行道路）的境界、修行、果報等方面，都能得到善巧，勤奮修習大行，證得大菩提（Anuttara-samyak-sambodhi），廣泛地為有情眾生，常常沒有顛倒地說法。乃至《瑜伽師地論》中，觀行沒有絲毫的法想要去證得，以及想要現觀，或者說究竟清凈的真如（Tathata），名為瑜伽理中最極的道理，一切功德共同相應的原因。 因此，智者大師（Zhiyi）在《凈名疏》中問道：『現在依據龍樹菩薩（Nagarjuna）的學說，為什麼又要用天親菩薩（Vasubandhu）的義理呢？』 回答說：『龍樹菩薩和天親菩薩，難道不是同樣進入不二法門（Advaya）嗎？現在原本是爲了佛教，隨著義理有所開解而用以解釋，怎麼可以取捨而加以固執呢？如果分別界外的結惑生死，以及諸行名義，應當仔細尋究天親菩薩所作的論著。如果觀門遣蕩，安心入道，有什麼超過龍樹菩薩的呢？如果不取《地論》、《攝大乘論》互相映照，別人或許會認為對於非義理，多方勉強解說。』所以知道菩薩的製作，一一關係到聖典，所以不是出自胸襟。廣泛引用證明，使人產生聞慧。宗鏡的纂集，大意也相同。如果不先明識論，天親菩薩、護法菩薩（Dharmapala）等，剖析根塵微細的生死，又怎麼能夠依據龍樹菩薩的觀門遣蕩呢？如果無差別，無可圓融。如果不先診候察看其病原，又怎麼能夠依據藥方施用其妙藥呢？正如維摩詰居士（Vimalakirti），位臨等覺（Ekajati-pratibaddha），尚且還有原品無明實因的疾病沒有完全消除，現在還承受後有的生死實果的疾病仍然存在。
【English Translation】 English version: All sentient beings, if they can realize the emptiness of both person and dharma (personal emptiness refers to the disappearance of attachment to oneself, and dharma emptiness refers to the disappearance of attachment to all phenomena), and understand that all dharmas (all things and phenomena) are the self-nature of the mind, then what other dharmas need to be elaborated and expounded? For example, the Yogacarabhumi-sastra is what Asanga Bodhisattva requested Maitreya Bodhisattva to speak. The treatise says that Asanga Bodhisattva attained the first Bhumi, realized Dharmaloka Samadhi, obtained great supernatural powers, and in order to serve the greatly compassionate World-Honored One, asked and spoke this treatise. There is no principle in it that is not exhausted, no matter that is not complete, no text that is not explained, no meaning that is not interpreted, no doubt that is not dispelled, no attachment that is not broken, no practice that is not cultivated, and no fruit that is not attained. It is precisely for Bodhisattvas, so that they can gain skill in the realms, practices, and fruits of the various vehicles (various different paths of practice), diligently cultivate great practices, attain Anuttara-samyak-sambodhi, and widely and constantly speak the Dharma without inversion for sentient beings. Even in the Yogacarabhumi-sastra, there is not the slightest dharma in the contemplation practice that one wants to attain, and wants to directly perceive, or speaks of the ultimate pure Tathata, which is called the most extreme principle in Yogacara, because all merits correspond to each other. Therefore, Master Zhiyi asked in the Vimalakirti Sutra Commentary: 'Now, according to the teachings of Nagarjuna Bodhisattva, why should we use the meanings of Vasubandhu Bodhisattva?' The answer is: 'Are Nagarjuna Bodhisattva and Vasubandhu Bodhisattva not entering the Advaya Dharma Gate in the same way? Now, originally for Buddhism, it is used for explanation as the meaning is opened up, how can one choose and cling to it rigidly? If one distinguishes the afflictions, karma, birth, and death beyond the realm, as well as the names and meanings of the various practices, one should carefully study the treatises written by Vasubandhu Bodhisattva. If the contemplation gate dispels and pacifies the mind to enter the path, what surpasses Nagarjuna Bodhisattva? If one does not take the Dasabhumika-sutra and the Mahayana-samgraha to reflect each other, others may think that one is forcing explanations on non-meaningful principles.' Therefore, it is known that the productions of Bodhisattvas are all related to the sacred scriptures, so they do not originate from the chest. Extensive citations are used to generate wisdom through hearing. The compilation of the Zongjinglu has the same general meaning. If one does not first understand the treatises, Vasubandhu Bodhisattva, Dharmapala Bodhisattva, etc., and analyze the subtle birth and death of the roots and dusts, how can one rely on the contemplation gate of Nagarjuna Bodhisattva to dispel them? If there is no difference, there is no perfect integration. If one does not first diagnose and observe the origin of the disease, how can one prescribe the wonderful medicine according to the prescription? Just like Vimalakirti, who is at the level of Ekajati-pratibaddha, still has the disease of the actual cause of original ignorance not completely eliminated, and now still bears the disease of the actual fruit of future birth and death.
如凈名疏問。實報無障礙土。何得猶有煩惱四分之因疾。
答。開菩薩自體法界緣集。即有四分。所以然者。取自體一實諦。即是貪愛。舍二邊生死。即是瞋斷。迷一實諦。無明未盡。故猶有癡也。三分等取。即是等分。此即是根本之三毒。故請觀音經云。凈於三毒根。成佛道無疑。何況業系凡夫。分段生死之病。然今時多不就已子細推尋。及廣披聖典。教觀俱昧。理行全虧。唯尚隨語依通。一時遣蕩。拂跡而跡不泯。歸空而空不亡。以不出法塵。全為影事。殊不識心王心所。種現根隨。微細根塵。生滅起處。心心流注。唸唸現行。如醉如癡懵無知者。智燈既闇。定水全枯。未審何門能得清凈。但學成現高茆之語。名標眾聖之前。都無正念修行之門。跡陷群邪之後。今普使知病識藥。令得服行。凈三毒之根。見一心之性。且如馬鳴龍樹。皆是西天傳佛心印。祖師。馬鳴制大乘起信論。廣說阿賴耶等。三細識六粗相。一心真如生滅二門。龍樹制摩訶衍論。引一百本大乘經。證說八識心王。性相微細等義。云何末學。不紹先賢。可謂綆短而不勾深泉。翅弱而弗能高逝。又若不先論其事相之表。何以辯其體性之原。如世間法。未見其海。爭識其波。未見其山。寧諳其土。今欲總別雙辯。理事具陳。不達事而理非圓。
【現代漢語翻譯】 現代漢語譯本： 問：如《凈名疏》所問，實報無障礙土（真實報身佛所居住的沒有障礙的清凈國土），為何還會有煩惱四分之因疾（貪、嗔、癡、等分習氣這四種煩惱的潛在原因）？ 答：開啟菩薩自體法界緣集（菩薩從自身法界因緣和合而生），即有四分（指四種煩惱）。之所以如此，是因為執取自體一實諦（宇宙萬物的真實本體），即是貪愛；捨棄二邊生死（既不執著于生，也不執著于死），即是嗔斷；迷惑一實諦（對宇宙萬物的真實本體不瞭解），無明未盡（沒有完全消除），所以還有癡。三分等取（貪嗔癡三毒的勢力均衡），即是等分（指由貪嗔癡三毒混合而成的煩惱）。這就是根本的三毒。所以《請觀音經》說：『凈化三毒之根，成佛道無疑。』何況被業力束縛的凡夫，還有分段生死的病痛。然而現在很多人不肯仔細推敲，也不廣泛閱讀聖典，導致教理和觀行都模糊不清，理論和實踐都缺失，只崇尚隨口說說，依仗小聰明，一時之間想要全部拋棄。想要拂去痕跡，但痕跡卻無法消除；想要歸於空性，但空性卻無法真正證得。因為沒有超出法塵（認識的對象），全部都是虛幻的影子。完全不認識心王心所（心的主體和心的作用），種現根隨（種子、現行、根、隨眠），微細根塵（細微的感官和對像），生滅起處（生滅變化的起始之處），心心流注（心念相續不斷），唸唸現行（每個念頭都在當下顯現）。就像喝醉了酒一樣，如癡如呆，懵懂無知。智慧之燈已經熄滅，禪定之水已經枯竭，不知道從哪個門路才能得到清凈。只是學會了現在那些高僧大德的空話，名字排在眾多聖賢之前，卻沒有真正修行的方法，行為卻落入各種邪見之後。現在普遍讓大家知道病癥，認識藥物，從而能夠服用修行，凈化三毒的根源，見到一心之性。例如馬鳴（Aśvaghoṣa）和龍樹（Nāgārjuna），都是西天（古印度）傳佛心印的祖師。馬鳴（Aśvaghoṣa）製作了《大乘起信論》，廣泛地講述了阿賴耶識（Ālaya-vijñāna）等三細識和六粗相，一心真如生滅二門。龍樹（Nāgārjuna）製作了《摩訶衍論》，引用了一百本大乘經典，來證明和講述八識心王（Eight Consciousnesses），體性和現象微細等等含義。為什麼後來的學習者，不繼承先賢的智慧呢？這就像井繩太短而無法汲取深井中的水，翅膀太弱而無法高飛遠逝。又如果不能先討論事相的表面現象，又怎麼能辨別其體性的根源呢？就像世間法一樣，沒有見過大海，怎麼能認識海浪？沒有見過高山，怎麼能瞭解山上的泥土？現在想要總別雙辯（從總體和個別兩個方面來辨析），理事具陳（把事相和理體都陳述清楚）。不通達事相，那麼理體就無法圓滿。
【English Translation】 English version: Question: As asked in the commentary on the Vimalakīrti Nirdeśa Sūtra, 'In the Land of Actual Reward without Obstruction (the pure land where the Sambhogakāya Buddha resides, free from obstacles), how can there still be the cause of the four divisions of afflictions (the potential causes of the four types of defilements: greed, hatred, delusion, and equanimity)?' Answer: When the Bodhisattva's own Dharma Realm is opened and conditions gather (when a Bodhisattva arises from the union of conditions within their own Dharma Realm), then there are the four divisions (referring to the four types of afflictions). The reason for this is that grasping onto the one reality of the self (the true essence of all things in the universe) is greed; abandoning the two extremes of birth and death (neither clinging to birth nor clinging to death) is aversion; being deluded about the one reality (not understanding the true essence of all things in the universe), and not completely eliminating ignorance, is delusion. Taking the three divisions equally (the equal influence of greed, hatred, and delusion) is equanimity (referring to the afflictions formed by the mixture of greed, hatred, and delusion). These are the three fundamental poisons. Therefore, the Avalokiteśvara Sūtra says: 'Purify the root of the three poisons, and there is no doubt of attaining Buddhahood.' How much more so for ordinary beings bound by karma, who also have the illness of segmented birth and death. However, many people nowadays do not carefully investigate themselves, nor do they widely read the sacred texts, resulting in both doctrine and practice being unclear, and both theory and practice being deficient. They only value speaking casually and relying on cleverness, wanting to abandon everything all at once. They want to brush away the traces, but the traces cannot be erased; they want to return to emptiness, but emptiness cannot be truly realized. Because they have not gone beyond the objects of perception (Dharma-dhātu), everything is just illusory shadows. They do not recognize the mind-king and mind-objects (the main consciousness and its functions), the seeds, manifestations, roots, and latent tendencies (bīja, vartamāna, indriya, anusaya), the subtle sense organs and objects (subtle faculties and their objects), the arising and ceasing of phenomena (the beginning of arising and ceasing), the continuous flow of thoughts (the continuous succession of thoughts), and the present manifestation of each thought (each thought manifesting in the present moment). They are like being drunk, foolish, and ignorant. The lamp of wisdom has been extinguished, and the water of samādhi has dried up. They do not know from which path they can attain purity. They only learn the empty words of the current high monks, and their names are listed before the many sages, but they have no proper methods of practice, and their actions fall behind the various heretics. Now, I will universally enable everyone to know the illness and recognize the medicine, so that they can take it and practice, purify the root of the three poisons, and see the nature of the one mind. For example, Aśvaghoṣa (馬鳴) and Nāgārjuna (龍樹) were both patriarchs who transmitted the mind-seal of the Buddha in the Western Heaven (ancient India). Aśvaghoṣa (馬鳴) composed the Awakening of Faith in the Mahāyāna, extensively explaining the three subtle consciousnesses, such as the Ālaya-vijñāna (阿賴耶識), and the six coarse aspects, as well as the two aspects of the one mind: true suchness and arising and ceasing. Nāgārjuna (龍樹) composed the Mahāyāna Treatise, quoting one hundred Mahāyāna sūtras to prove and explain the meaning of the eight consciousnesses (Eight Consciousnesses), the subtle nature and phenomena of the mind-king, and so on. Why do later learners not inherit the wisdom of the former sages? This is like a well rope being too short to draw water from a deep well, or wings being too weak to fly high and far. Furthermore, if we do not first discuss the superficial phenomena of things, how can we distinguish the origin of their essence? Just like in worldly matters, if you have not seen the ocean, how can you recognize the waves? If you have not seen the mountains, how can you understand the soil on them? Now, I want to explain both the general and the specific (to analyze from both the general and specific aspects), and to present both the phenomena and the principle (to clearly state both the phenomena and the essence). If you do not understand the phenomena, then the principle cannot be complete.
不了理而事奚立。故云理隨事現。一多緣起之無邊。事得理融。千差涉入而無礙。又從總出別。因別成總。不得別而何成總。不因總而豈稱別。則理事總別。一際無差。只為今時。但唯執總滯理。見解不圓。法眼將明而不明。疑心欲斷而非斷。皆是理事成礙。總別不通。故四弘誓願云。法門無邊誓願學。佛道無上誓願成。何乃虛擲寸陰。頓違本願。守愚空坐。辜負四恩。若愚癡人。不分菽麥。似牛羊眼。罔辯方隅。現今對境。尚不圓明。臨終遇緣焉能甄別。直須達事通理。徹果窮因。無一法而不明。無一塵而不照。則見聞莫能惑。境界不能拘。故法華經云。佛所成就第一希有。難解之法。唯佛與佛。乃能究盡。諸法實相。所謂諸法。如是相。如是性。如是體。如是力。如是作。如是因。如是緣。如是果。如是報。如是本末究竟等。故知一心實相。悉是諸法。諸法所生。皆從現行善惡熏習。第八識含藏種子為因。發起染凈差別報應為果。若不微細剖析。問答決疑。則何由到一心總別之原。徹八識性相之際。古德云。提綱意在張網。不可去網存網。舉領意在著衣。不可棄衣取領。若只集而不敘。如無綱之網。若只敘而不集。如無網之綱。故知理事雙明。方通圓旨。教觀齊運。始達一乘。且如等覺菩薩。妙果將圓。卻入幻網
【現代漢語翻譯】 現代漢語譯本： 如果不明瞭事物的道理，又怎麼能成就任何事情呢？所以說，道理隨著事物而顯現。一和多，緣起而無邊際。事物因為道理而融合，千差萬別的事物相互涉入而沒有障礙。又從總體中分出個體，因為個體而成就總體。沒有個體，又怎麼能成就總體呢？不依靠總體，又怎麼能稱作個體呢？那麼，事和理，總體和個體，在一真法界中沒有差別。只是因為現在的人，只執著于總體而滯留在道理上，見解不圓滿。佛眼將要明亮卻不明亮，疑心想要斷除卻不能斷除，都是因為事和理成爲了障礙，總體和個體不能貫通。所以四弘誓願說：『法門無邊誓願學，佛道無上誓願成。』為什麼還要虛度光陰，違背本來的誓願呢？守著愚昧空坐，辜負了父母恩、眾生恩、國家恩、三寶恩。如果像愚癡的人，分不清豆子和小麥，像牛羊的眼睛一樣，不能辨別方向。現在面對境界，尚且不能圓滿明瞭，臨終遇到因緣又怎麼能分辨呢？必須通達事相，明瞭道理，徹底瞭解結果，窮盡原因，沒有一法不明白，沒有一塵不照見，那麼見聞就不能迷惑，境界也不能拘束。所以《法華經》說：『佛所成就第一希有，難解之法，唯佛與佛，乃能究竟。諸法實相，所謂諸法，如是相（相狀），如是性（性質），如是體（本體），如是力（力量），如是作（作用），如是因（原因），如是緣（條件），如是果（結果），如是報（報應），如是本末究竟等（從本到末究竟平等）。』所以知道一心實相，全部都是諸法。諸法所生，都是從現行的善惡熏習，第八識（Alaya識）含藏種子為因，發起染凈差別報應為果。如果不微細地剖析，問答決疑，又怎麼能到達一心總別之源，徹悟八識（Alaya識）性相之際呢？古德說：『提綱是爲了張開網，不能去掉網而只儲存綱。舉起衣領是爲了穿上衣服，不能丟棄衣服而只取衣領。』如果只收集而不敘述，就像沒有綱的網；如果只敘述而不收集，就像沒有網的綱。所以知道事和理都明白，才能通達圓滿的旨意；教和觀一起運用，才能到達一乘。且如等覺菩薩，妙果將要圓滿，卻進入幻網。
【English Translation】 English version: If one does not understand the principles of things, how can anything be accomplished? Therefore, it is said that principle manifests with the event. The one and the many arise dependently and are boundless. Events are integrated through principle, and the myriad differences interpenetrate without obstruction. Moreover, from the whole emerges the part, and through the part, the whole is completed. Without the part, how can the whole be achieved? Without relying on the whole, how can it be called a part? Thus, event and principle, the whole and the part, are without difference in the one reality realm. It is just that people today cling only to the whole and are stuck in principle, their understanding is incomplete. The Buddha eye is about to become clear but is not yet clear, the doubt wants to be cut off but cannot be cut off, all because event and principle have become obstacles, and the whole and the part cannot be connected. Therefore, the Four Great Vows say: 'Sentient beings are numberless, I vow to save them; Afflictions are inexhaustible, I vow to end them; Dharma gates are boundless, I vow to master them; Buddha's Way is unsurpassable, I vow to attain it.' Why waste time and violate the original vows? Holding onto ignorance and sitting idly, failing to repay the four kinds of kindness (parents, sentient beings, country, and the Three Jewels). If one is like an ignorant person who cannot distinguish between beans and wheat, like the eyes of cattle and sheep that cannot discern directions. Now, facing circumstances, one is still not completely clear, how can one discern when encountering conditions at the time of death? One must understand events and penetrate principles, thoroughly understand the results and exhaust the causes, so that there is no dharma that is not understood, and no dust that is not illuminated. Then, seeing and hearing cannot confuse, and circumstances cannot restrain. Therefore, the Lotus Sutra says: 'The Buddha has accomplished what is most rare and difficult to understand. Only a Buddha together with a Buddha can fully comprehend the true aspect of all dharmas, that is, the suchness of all dharmas: such is their appearance (相, xiang), such is their nature (性, xing), such is their substance (體, ti), such is their power (力, li), such is their function (作, zuo), such is their cause (因, yin), such is their condition (緣, yuan), such is their effect (果, guo), such is their retribution (報, bao), and such is their ultimate equality from beginning to end (本末究竟等, ben mo jiu jing deng).' Therefore, know that the one mind's true aspect is all dharmas. All that arises from dharmas comes from the habitual tendencies of good and evil actions in the present, with the seeds stored in the eighth consciousness (Alaya-vijnana) as the cause, giving rise to the differentiated retributions of purity and defilement as the result. If one does not analyze in detail, question and answer to resolve doubts, how can one reach the source of the whole and the part of the one mind, and thoroughly understand the nature and characteristics of the eight consciousnesses (Alaya-vijnana)? An ancient master said: 'Lifting the net's rope is to spread the net; one cannot remove the net and only keep the rope. Raising the collar is to put on the clothes; one cannot discard the clothes and only take the collar.' Therefore, know that when both event and principle are understood, one can penetrate the complete meaning; when both teaching and contemplation are practiced, one can reach the One Vehicle. For example, a Bodhisattva of Equal Enlightenment, whose wonderful fruit is about to be perfected, enters the net of illusion.
門。倒學凡夫事。習世間三昧。具工巧神通。今之所宗。且明大旨。須先立后破。以洗情塵。然即破立同時。而無所破。不同權教定執教相之有門。寧比小乘唯證析法之空理。今則以別成總。將偏顯圓。別成總而一際無差。偏顯圓而萬法齊旨。開合自在。隱顯無方。若執之成萬有之瘡疣。若定之為四魔之根蒂。此百法明門。大乘菩薩初地方了。乃至十方諸佛。本后二智。俱證俱緣。若不證唯識之性。不成根本智。無成佛之期。若不了唯識之相。百法明門。不成后得智。闕化他之行。此唯識百法者。乃是有為無為真俗一切法之性相根本。所以經云。若不證真如。焉能了諸行。若不證唯識真如之性。焉能了唯識百法之行相。故云根本智。證百法性。后得智。緣百法相。大乘起信論云。信成就發心。略說有三。一發正直心。如理正念真如法故。二發深重心。樂集一切諸善行故。三發大悲心。愿拔一切眾生苦故。
問。一切眾生。一切諸法。皆同一法界。無有二相。據理但應正念真如。何假復修一切善行。救一切眾生。
答。不然。如摩尼寶。本性明潔。在礦穢中。假使有人。勤加憶念。而不作方便。不施功力。欲求清凈。終不可得。真如之法。亦復如是。體雖明潔。具足功德。而被無邊客塵所染。假使有人勤加
【現代漢語翻譯】 現代漢語譯本： 門。是用來顛倒凡夫俗子的行為，學習世間的三昧（Samadhi，指精神集中和統一的狀態），具備巧妙的技能和神通。現在所宗奉的，且先明白其大要旨。必須先建立后破除，以此來洗滌情慾的塵垢。然而破除與建立是同時進行的，並且沒有什麼可以被破除的。這不同於權教（指方便教法）中那些執著于教相而設立門戶的，更不同於小乘佛教僅僅證悟分析法而得到的空理。現在我們以差別來成就總體，將片面來彰顯圓滿。以差別成就總體，達到一際平等而沒有差別；以片面彰顯圓滿，使得萬法都指向同一個旨歸。開合自在，隱顯沒有固定的方式。如果執著於它，就會成為萬有的瘡疣；如果把它固定下來，就會成為四魔（指煩惱魔、五蘊魔、死魔、天魔）的根源。這百法明門，是大乘菩薩在初地（菩薩修行階位的第一個階段）才能明白的，乃至十方諸佛，根本智（指證悟真如實性的智慧）和后得智（指證悟現象差別的智慧），都是同時證悟和同時緣起的。如果不證悟唯識的體性，就不能成就根本智，也就沒有成佛的期限。如果不瞭解唯識的相狀，百法明門就不能成為后得智，也就缺乏了化度他人的行為。這唯識百法，是有為法、無為法、真諦、俗諦一切法的體性和根本。所以經書上說，如果不證悟真如，怎麼能瞭解諸行？如果不證悟唯識真如的體性，怎麼能瞭解唯識百法的行相？所以說根本智證悟百法的體性，后得智緣起百法的相狀。《大乘起信論》說，信心成就而發起菩提心，簡略地說有三種：一是發起正直心，如理如實地正念真如法；二是發起深重心，樂於積聚一切善行；三是發起大悲心，愿拔除一切眾生的痛苦。
問：一切眾生，一切諸法，都同一於法界（Dharmadhatu，指一切法的本體），沒有兩種不同的相狀。按照道理來說，只需要正念真如就可以了，為什麼還要修一切善行，救度一切眾生呢？
答：不是這樣的。比如摩尼寶（Mani jewel，如意寶珠），其本性是明亮潔凈的，但它卻處在礦石的污穢之中。假設有人，勤奮地憶念它，卻不採取任何方便，不施加任何功力，想要得到它的清凈，最終是不可能得到的。真如的法，也是如此。其體性雖然明亮潔凈，具足一切功德，卻被無邊的客塵（指煩惱）所染污。假設有人勤奮地
【English Translation】 English version: The gate. It is to reverse the actions of ordinary people, learn the Samadhi (state of mental concentration and unification) of the world, and possess skillful skills and supernatural powers. What is now revered, let's first understand its main purpose. It is necessary to establish first and then break through, in order to wash away the dust of emotions and desires. However, breaking through and establishing are carried out simultaneously, and there is nothing that can be broken through. This is different from those who are attached to the teachings and establish sects in the expedient teachings, and even more different from the emptiness principle obtained by the Hinayana Buddhism only proving and analyzing the Dharma. Now we use difference to achieve totality, and use partiality to manifest perfection. Using difference to achieve totality, reaching a state of equality without difference; using partiality to manifest perfection, so that all Dharmas point to the same purpose. Opening and closing freely, hiding and revealing without a fixed way. If you are attached to it, it will become the sores of all things; if you fix it, it will become the root of the four demons (the demons of affliction, the five aggregates, death, and the heavens). This Hundred Dharma Gates is only understood by the Mahayana Bodhisattva in the first Bhumi (the first stage of Bodhisattva practice), and even the Buddhas of the ten directions, the Fundamental Wisdom (the wisdom of realizing the true nature of Suchness) and the Acquired Wisdom (the wisdom of realizing the differences in phenomena), are both realized and arise simultaneously. If you do not realize the nature of Consciousness-only, you cannot achieve Fundamental Wisdom, and there is no time limit for becoming a Buddha. If you do not understand the characteristics of Consciousness-only, the Hundred Dharma Gates cannot become Acquired Wisdom, and you lack the behavior of transforming others. This Consciousness-only Hundred Dharmas is the nature and root of all Dharmas, conditioned and unconditioned, true and conventional. Therefore, the scriptures say, if you do not realize Suchness, how can you understand all actions? If you do not realize the nature of Consciousness-only Suchness, how can you understand the behavior of Consciousness-only Hundred Dharmas? Therefore, it is said that Fundamental Wisdom realizes the nature of the Hundred Dharmas, and Acquired Wisdom arises from the characteristics of the Hundred Dharmas. The Mahayana Awakening of Faith Treatise says that the mind of Bodhi is aroused by the accomplishment of faith, and there are three kinds in brief: First, arouse the upright mind, righteously contemplating Suchness according to the truth; second, arouse the profound mind, delighting in accumulating all good deeds; third, arouse the great compassionate mind, vowing to remove the suffering of all sentient beings.
Question: All sentient beings and all Dharmas are the same in the Dharmadhatu (the essence of all Dharmas), without two different characteristics. According to reason, it is only necessary to rightly contemplate Suchness, why should we cultivate all good deeds and save all sentient beings?
Answer: That's not right. For example, the Mani jewel (wish-fulfilling jewel), its nature is bright and clean, but it is in the filth of the ore. Suppose someone diligently remembers it, but does not take any expedient measures, does not exert any effort, and wants to obtain its purity, it will ultimately be impossible to obtain. The Dharma of Suchness is also like this. Although its nature is bright and clean and full of all merits, it is polluted by boundless adventitious dust (referring to afflictions). Suppose someone diligently
憶念。而不作方便。不修諸行。欲求清凈。終無得理。是故要當集一切善行。救一切眾生。離彼無邊客塵垢染。顯現真法。起信疏云。一直心正念真如法者。即心平等。更無別岐何有回曲。即是二行之根本。二深心者。是窮原義。若一善不備。無由歸原。歸原之來。必具萬行。故言樂集諸善行故。即是自利之行本也。大悲心者。是普濟義。故言欲拔眾生苦故。即是利他之行本也。又此初一直心。唯正念真如之法。是宗是本。因此起深重心大悲心是行。又開此直心為十心。一廣大心。謂誓願觀一切法。悉如如故。二甚深心。謂誓願觀真如。要盡原底故。三方便心。謂推求簡擇趣真方便故。四堅固心。謂設逢極苦樂受。此觀心不捨離故。五無間心。謂觀此真理。盡未來際不覺其久故。六折伏心。謂若失念。煩惱暫起。即便覺察。折伏令盡。使觀心相續故。七善巧心。謂觀真理。不礙隨事巧修萬行故。八不二心。謂隨事萬行。與一味真理融無二故。九無礙心。謂理事既全。融通不二。還令全理之事。而相即入故。十圓明心。謂頓觀法界。全一全多。同時顯現。無障無礙故。即此十心。理行具足。且無理不能導行。無行不能成理。可謂即真如之理。成真如之行。無有一法能出唯識之性相矣。是知一心為萬法之性。萬法是一心之
【現代漢語翻譯】 現代漢語譯本： 僅僅憶念，而不採取任何行動，不修習任何法門，卻想要求得清凈，終究是不可能的。因此，必須積聚一切善行，救度一切眾生，脫離那無邊的客塵垢染，顯現真實的佛法。《起信論疏》中說：『以正直的心念真如法的人，心即是平等，更沒有其他的歧路，哪裡會有回曲呢？』這就是二種修行的根本。二深心，是窮究本源之義。如果一種善行不完備，就沒有辦法迴歸本源。迴歸本源的時候，必定具足萬行，所以說樂於積聚各種善行，這就是自利之行的根本。大悲心，是普遍救濟之義，所以說想要拔除眾生的痛苦，這就是利他之行的根本。 而且，這最初的正直心，只是正念真如之法，是宗旨是根本。因此生起的深重心和大悲心是修行。又將這正直心開為十心：一、廣大心，就是發誓愿觀察一切法，都如真如一樣。二、甚深心，就是發誓愿觀察真如，要窮盡本源。三、方便心，就是推求簡擇趨向真如的方便法門。四、堅固心，就是假設遇到極端的苦樂感受，這個觀心也不捨離。五、無間心，就是觀察這個真理，盡未來際也不覺得長久。六、折伏心，就是如果失去正念，煩惱暫時生起，就立刻覺察，折伏使之消盡，使觀心相續不斷。七、善巧心，就是觀察真理，不妨礙隨事巧妙地修習萬行。八、不二心，就是隨事修習萬行，與一味的真理融合而沒有差別。九、無礙心，就是理和事既然都完備，融通而不二，還使完全是理的事，互相即入。十、圓明心，就是頓然觀察法界，完全是一，完全是多，同時顯現，沒有障礙。這十心，理和行都具足。而且沒有理就不能引導行，沒有行就不能成就理。可以說是以真如之理，成就真如之行，沒有一法能夠超出唯識的體性和現象。要知道一心是萬法的體性，萬法是一心的現象。
【English Translation】 English version: 'Recollecting, yet without making effort, without cultivating various practices, desiring to seek purity, ultimately there is no reason to attain it. Therefore, it is necessary to accumulate all good deeds, save all sentient beings, and depart from those boundless defilements of adventitious dust, revealing the true Dharma. The Commentary on the Awakening of Faith says: 『One who with a straight mind correctly contemplates the Suchness Dharma, their mind is equal, and there are no other divergent paths, so how could there be crookedness?』 This is the root of the two practices. The two profound minds are the meaning of exhaustively investigating the origin. If one good deed is not complete, there is no way to return to the origin. When returning to the origin, one must possess myriad practices, therefore it is said to delight in accumulating all good deeds, thus it is the root of the practice of self-benefit. The great compassionate mind is the meaning of universal salvation, therefore it is said to desire to uproot the suffering of sentient beings, thus it is the root of the practice of benefiting others.' Moreover, this initial straight mind, only correctly contemplating the Dharma of Suchness (Tathata), is the principle and the root. Therefore, the profound and weighty mind and the great compassionate mind that arise from this are practices. Furthermore, this straight mind is opened into ten minds: 1. Vast Mind: Vowing to contemplate all dharmas, all being like Suchness. 2. Profound Mind: Vowing to contemplate Suchness, to exhaust the origin to the bottom. 3. Expedient Mind: Seeking and selecting expedient means to approach Suchness. 4. Firm Mind: Even if encountering extreme suffering and joy, this contemplative mind is not abandoned. 5. Uninterrupted Mind: Contemplating this truth, not feeling it long even to the end of the future. 6. Subduing Mind: If mindfulness is lost and afflictions temporarily arise, immediately becoming aware, subduing them to exhaustion, so that the contemplative mind continues without interruption. 7. Skillful Mind: Contemplating the truth, not hindering the skillful cultivation of myriad practices according to circumstances. 8. Non-Dual Mind: Cultivating myriad practices according to circumstances, merging with the single flavor of truth without difference. 9. Unobstructed Mind: Since both principle and phenomena are complete, merging and non-dual, also causing phenomena that are entirely principle to enter into each other. 10. Perfectly Clear Mind: Suddenly contemplating the Dharma Realm, entirely one, entirely many, simultaneously appearing, without obstruction. These ten minds are complete with both principle and practice. Moreover, without principle, one cannot guide practice, and without practice, one cannot accomplish principle. It can be said that with the principle of Suchness, one accomplishes the practice of Suchness, and there is no dharma that can go beyond the nature and characteristics of Consciousness-Only (Vijnaptimatrata). Know that one mind is the nature of myriad dharmas, and myriad dharmas are the phenomena of one mind.
相。相即性之相。是一中之多。性。即相之性。是多中之一。若不了性。亦不了相。其相即妄。若不識相。亦不識性。其性即孤。應須性相俱通。方得自他兼利。如首楞嚴經云。幻妄稱相。其性真為妙覺明體。是以若偏執相而成妄。定據性而沈空。今則性相融通。真妄交徹。不墮斷常之見。能成無盡之宗。故知若欲深達法原。妙窮佛旨者。非上智而莫及。豈下機而能通。所以法華經偈云。如是大果報。種種性相義。我及十方佛。乃能知是事。又見解圓明是目。行解相應是足。目足更資。理行扶助。可趣涅槃之域。能到清涼之池。若定慧未熏。如摩尼之匿礦。性相不辯。猶古鏡之未磨。慾望雨寶鑑容。無有是處。若意珠既凈。心。鏡才明。更以萬行熏修。轉加光潔。如華嚴經云。佛子。譬如金師。善巧鍊金。數數入火。轉轉明凈。調柔成就。隨意堪用。菩薩亦復如是。供養諸佛。教化眾生。皆為修行清凈地法。所有善根。悉以迴向一切智地。轉轉明凈。調柔成就。隨意堪用。然雖萬行磨練。皆是自法所行。如先德云。一切佛事無邊化門。皆依自法融轉而行。即自心中有真如體大。今日體解。引出法身。由心中有真如相大。今日了達。引出報身。由身中有真如用大。今日修行。引出化身。乃至十波羅蜜一切塵沙萬行。但是
自心中引出。未曾心外得一法行一行。若言更有從外新得者。即是魔王外道說。
問。信入此法。還有退者否。
答。信有二種。一若正信堅固。諦了無疑。理觀分明。乘戒兼急。如此則一生可辦。誰論退耶。二若依通之信。觀力粗浮習重境強。遇緣即退。如華嚴論云。如涅槃經。聞常住二字。尚七世不墮地獄。如華嚴經云。設聞如來名。及所說法。不生信解。亦能成種。必得解脫至成佛故。何故經言。第六住心。及從凡夫信位。猶言有退。此意若為和會。解云。十信之中。勝解未成。未得謂得。便生憍慢。不近善友。不敬賢良。為慢怠故。久處人天。惡業便起。能成就大地獄業。若一信不慢。常求勝友。即無此失。若權教第六住心。可有退位。實教中為稽滯者。責令進修。如舍利弗。是示現聲聞。非實聲聞。所作方便。皆度眾生使令進策。如權教中第六住心。可說實退。何以故。地前三賢總未見道。所修作業。皆是有為。所有無明。皆是折伏。功不強者。便生退還。若折伏有力。亦不退失。如蛇有毒。為咒力故。毒不能起。但于佛法中。種于信心。謙下無慢。敬順賢良。于諸惡人。心常慈忍。于諸勝己者。咨受未聞。所聞勝法。奉行無妄。所有虛妄。依教蠲除。於三菩提道。常勤不息。夫為人生之法。
【現代漢語翻譯】 現代漢語譯本： 皆是從自己心中生髮出來的。未曾從心外得到哪怕一絲一毫的修行。如果說還有從外部新獲得的，那就是魔王外道的說法。
問：信入此法，還有退轉的嗎？
答：信有兩種。一種是正信堅固，徹底明白沒有疑惑，理性觀照分明，持戒和禪定並重且精進。這樣一生就能成就，哪裡還用擔心退轉呢？另一種是依附神通的信，觀照的力量粗淺浮泛，習氣深重，外境又強，遇到因緣就會退轉。如《華嚴論》所說，如《涅槃經》所說，聽到『常住』二字，尚且七世不墮地獄。如《華嚴經》所說，即使聽到如來的名號以及所說的法，不生信解，也能成為成佛的種子，必定能夠解脫直至成佛。為什麼經中說，第六住位的心，以及從凡夫的信位，還說有退轉呢？這其中的意思該如何調和？解釋說，十信之中，勝解尚未成就，沒有得到卻以為得到了，便產生驕慢，不親近善友，不尊敬賢良，因為驕慢懈怠的緣故，長期處於人天道，惡業便會生起，能成就大地獄的業。如果一信不驕慢，常常尋求殊勝的善友，就沒有這種過失。如果是權教的第六住位的心，可能有退轉。在實教中，對於停滯不前者，責令其精進修行，如舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。是示現為聲聞，並非真正的聲聞，所作的方便，都是爲了度化眾生，使他們精進努力。如權教中的第六住位的心，可以說確實會退轉。為什麼呢？因為地上菩薩之前的三賢位，總的來說還沒有見到真道，所修的功業，都是有為法。所有的無明，都是暫時折伏。功力不強的人，便會產生退轉。如果折伏的力量強大，也不會退失。如同蛇有毒，因為咒語的力量，毒性不能發作。只要在佛法中，種下信心，謙虛恭敬沒有驕慢，尊敬順從賢良，對於各種惡人，心中常常慈悲忍耐，對於勝過自己的人，請教未曾聽聞的，對於所聽聞的殊勝佛法，奉行沒有虛妄，所有虛妄的念頭，依照佛陀的教導去除，對於三菩提道，常常勤奮不懈怠。這就是做人的法則啊。
【English Translation】 English version: All are drawn forth from one's own mind. Not even a single practice is obtained from outside the mind. If one says there is something newly obtained from outside, that is the teaching of Māra (魔王，demon king) and heretics.
Question: After entering this Dharma (法，teachings), is there regression?
Answer: There are two kinds of faith. First, if true faith is firm and solid, thoroughly understood without doubt, rational contemplation is clear, and both precepts and meditation are emphasized and urgent, then one can accomplish it in this lifetime. Who would speak of regression? Second, if faith relies on supernatural powers, the power of contemplation is coarse and superficial, habits are heavy, and the environment is strong, then one will regress upon encountering conditions. As the Huayan Treatise says, as the Nirvana Sutra says, hearing the two words 'eternal' and 'abiding,' one will not fall into hell for seven lifetimes. As the Huayan Sutra says, even if one hears the name of the Tathagata (如來，Thus Come One) and the Dharma (法，teachings) he speaks, and does not generate faith and understanding, it can still become a seed for Buddhahood, and one will surely attain liberation and Buddhahood. Why do the sutras say that the mind in the Sixth Abode and the position of faith of ordinary people still have regression? How can this meaning be reconciled? The explanation is that among the Ten Faiths, the superior understanding has not yet been achieved, and one has not attained but thinks one has, and then arrogance arises. One does not associate with good friends and does not respect the virtuous and good. Because of arrogance and laziness, one remains in the realms of humans and gods for a long time, and evil karma arises, which can accomplish the karma of the great hells. If one has faith without arrogance and constantly seeks superior friends, then there will be no such loss. If it is the mind in the Sixth Abode of the provisional teachings, there may be regression. In the true teachings, for those who are stagnant, they are urged to advance in cultivation, like Śāriputra (舍利弗，one of the ten great disciples of the Buddha, known for his wisdom). He is a manifestation of a Śrāvaka (聲聞，voice-hearer), not a real Śrāvaka (聲聞，voice-hearer). The expedient means he employs are all to liberate sentient beings and make them strive forward. Like the mind in the Sixth Abode in the provisional teachings, it can be said to truly regress. Why? Because the Three Worthies before the ground have not yet seen the Tao (道，the Way). All the work they do is conditioned. All ignorance is temporarily subdued. Those whose strength is not strong will regress. If the power of subduing is strong, one will not lose it. Like a snake with venom, because of the power of the mantra, the venom cannot arise. As long as one plants faith in the Buddha Dharma, is humble and respectful without arrogance, respects and obeys the virtuous and good, is compassionate and patient towards all evil people, consults those who are superior to oneself about what one has not heard, practices the superior Dharma one has heard without falsehood, removes all false thoughts according to the teachings, and is constantly diligent and unremitting on the path to Bodhi (菩提，enlightenment). This is the way to live one's life.
法合如然。但不長惡而生。何須慮退。華嚴疏云。深心信解常清凈者。信煩惱即菩提。方為常凈。由稱本性而發菩提心。本來是佛。更無所進。如在虛空。退至何所。
宗鏡錄卷第四十五
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第四十六
慧日永明寺主智覺禪師延壽集
夫欲顯正宗。先除邪執者。約外道小乘諸古師等。謬解唯識正理。凡有幾種。
答。不達唯識真性。邪執蓋多。宗鏡所明。正為於此。如唯識論云。復有迷謬唯識理者。或執外境如識非無。或執內識如境非有。或執諸識用別體同。或執離心無別心所。古德云。或執外境如識非無者。此即有宗。依十二處教。執心境俱有。是第一義。論云。或執內識如境非有者。釋曰。此破清辯依密意空教。撥識亦無。論云。或執識用別體同者。釋曰。即大乘一類菩薩。言八識體唯是一也。如一水鏡。多波像生。論云。或執離心無別心所者。釋曰。此即經部覺天所計。以經言士夫六界。染凈由心。無心所故。雖于蘊中亦有心所。但于識上分位假立。無別實有。慈恩大師釋護法菩薩唯識論中。略有四種。一清辯順世。有境無心。二中道大乘。有心無境。三小乘多部。有境
【現代漢語翻譯】 現代漢語譯本：
法應當是這樣的。但不增長惡念而生起善念，又何須憂慮退步呢？《華嚴疏》中說：『以深切的心信解，常保清凈的人，相信煩惱即是菩提，這才算是真正的常凈。』因為順應本性而發起菩提心，本來就是佛，更沒有什麼可以進步的。如同身處虛空之中，又能退到哪裡去呢？
《宗鏡錄》卷第四十五
丁未年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第四十六
慧日永明寺住持智覺禪師延壽 輯
想要彰顯正宗，首先要破除邪見執著。關於外道、小乘以及古代的師父們，對唯識正理的錯誤理解，大概有幾種？
回答：因為不通達唯識的真性，所以邪見執著非常多。《宗鏡錄》所闡明的，正是爲了破除這些邪見。如《唯識論》所說：『又有一些人迷惑于唯識的道理，或者執著外境如同識一樣並非不存在，或者執著內識如同外境一樣並非實有，或者執著諸識的作用不同但本體相同，或者執著離開心就沒有其他的心所。』古德說：『或者執著外境如同識一樣並非不存在』，這就是有宗，依據十二處教義，執著心和境都是存在的，這是第一義。論中說：『或者執著內識如同外境一樣並非實有』，解釋說：這是爲了破斥清辯論師依據密意空教，否定識的存在。論中說：『或者執著諸識的作用不同但本體相同』，解釋說：這是指大乘中的一類菩薩，他們認為八識的本體只有一個，就像一面水鏡，能生出許多波浪和影像。論中說：『或者執著離開心就沒有其他的心所』，解釋說：這是經部覺天的主張，因為經中說士夫有六界，染污和清凈都由心所決定，沒有心所的緣故。雖然在五蘊中也有心所，但只是在識上假立名位，並非真實存在。慈恩大師在解釋護法菩薩的《唯識論》中，大概有四種觀點：一是清辯和順世外道，認為有外境而無心；二是中道大乘，認為有心而無外境；三是小乘的多數部派，認為有外境
【English Translation】 English version:
That's how the Dharma should be. But if one doesn't increase evil and instead generates good, what need is there to worry about regression? The Huayan Shu (Commentary on the Avatamsaka Sutra) says: 'Those who deeply believe and understand, and are constantly pure, believe that afflictions are Bodhi; only then is it truly constant purity.' Because the Bodhi-mind arises in accordance with one's inherent nature, one is originally a Buddha, and there is nothing further to advance. Like being in empty space, where can one regress to?
Zong Jing Lu (Record of the Source Mirror) Volume 45
Engraved by the Great Treasury Supervision Department in the Dingwei Year T48, No. 2016 Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 46
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple
If one wishes to reveal the true teaching, one must first eliminate heretical attachments. How many kinds of erroneous understandings of the correct principles of Vijnanavada (Consciousness-only) are there among the heretics, Hinayana practitioners, and ancient teachers?
Answer: Because they do not understand the true nature of Vijnanavada, there are many heretical attachments. What the Zong Jing Lu clarifies is precisely for this reason. As the Vijnaptimatrata-siddhi Sastra (Treatise on the Establishment of Consciousness-only) says: 'Furthermore, there are those who are deluded about the principles of Vijnanavada, either clinging to the external world as if it were not non-existent like consciousness, or clinging to the internal consciousness as if it were not existent like the external world, or clinging to the idea that the functions of the various consciousnesses are different but their essence is the same, or clinging to the idea that there are no separate mental factors apart from the mind.' An ancient master said: 'Those who cling to the external world as if it were not non-existent like consciousness,' this is the existence school, relying on the teachings of the twelve sense bases, clinging to the idea that both mind and objects exist, and that this is the ultimate truth. The treatise says: 'Those who cling to the internal consciousness as if it were not existent like the external world,' the explanation says: This refutes Qingbian (Skt. Bhavaviveka) who, relying on the teachings of the secret meaning of emptiness, denies the existence of consciousness as well. The treatise says: 'Those who cling to the idea that the functions of the consciousnesses are different but their essence is the same,' the explanation says: This refers to a certain type of Bodhisattva in Mahayana, who says that the essence of the eight consciousnesses is only one, like a mirror of water that produces many waves and images. The treatise says: 'Those who cling to the idea that there are no separate mental factors apart from the mind,' the explanation says: This is the view of Jue Tian (Skt. Srikumara) of the Sautrantika school, because the sutras say that a person has six elements, and that defilement and purity are determined by the mind, and there are no mental factors. Although there are mental factors in the five aggregates, they are only nominally established on the consciousness, and are not truly existent. Master Ci'en (Kuei-chi) in his explanation of Vasubandhu's Vijnaptimatrata-siddhi Sastra, roughly has four views: First, Qingbian and the Lokayata (materialists), who believe that there are external objects but no mind; second, the Madhyamaka (Middle Way) Mahayana, who believe that there is mind but no external objects; third, most schools of Hinayana, who believe that there are external objects.
有心。四邪見一說。都無心境。又四句分別。一有見無相。謂正量師。不作相分而緣境也。二有相無見。謂清辯師。三相見俱有。餘部及大乘等。四相見俱無。即安慧等。大乘起信論云。對治邪執者。一切邪執。皆依我見。若離於我。則無邪執。是我見有二種。云何為二。一者人我見。二者法我見。人我見者。依諸凡夫說有五種。云何為五。一者聞修多羅說如來法身。畢竟寂寞。猶如虛空。以不知為破著故。即謂虛空是如來性。云何對治。明虛空相是其妄法。體無不實。以對色故。有是可見相。令心生滅。以一切色法本來是心實無外色。若無色者。則無虛空之相。所謂一切境界。唯心妄起故有。若心離於妄動。則一切境界滅。唯一真心。無所不遍。此謂如來廣大性智究竟之義。非如虛空相故。二者聞修多羅說世間諸法。畢竟體空。乃至涅槃真如之法。亦畢竟空。從本已來自空。離一切相。以不知為破著故。即謂真如涅槃之性。唯是其空。云何對治。明真如法身自體不空。具足無量性功德故。三者聞修多羅之藏無有增減。體備一切功德之法。以不解故。即謂如來之藏。有色心法自相差別。云何對治。以唯依真如義說故。因生滅故。染義。示現說差別故。四者聞修多羅說一切世間生死染法。皆依如來藏而有。一切諸法。不
【現代漢語翻譯】 現代漢語譯本： 有心（指有分別心）。關於四邪見的一種說法是，都與心境無關。又有四句分別：一是有見無相，指的是正量師（Pramāṇavādin），他們不設立相分而緣取境界。二是有相無見，指的是清辯師（Bhavyaviveka）。三是相見俱有，指的是其他部派以及大乘等。四是相見俱無，指的是安慧（Sthiramati）等人。《大乘起信論》說：『爲了對治邪執，一切邪執都依賴於我見。如果離開了「我」，就沒有邪執。我見有兩種，哪兩種呢？一是人我見，二是法我見。人我見，是依據凡夫所說，有五種。哪五種呢？一是聽聞修多羅（sūtra，佛經）說如來法身，畢竟寂寞，猶如虛空。因為不知道這是爲了破除執著，就認為虛空是如來之性。如何對治呢？說明虛空之相是虛妄之法，體性沒有真實，因為與色相對立，所以有可見之相，令心生滅。因為一切色法本來是心，實在沒有外色。如果沒有色，就沒有虛空之相。所謂一切境界，唯心妄動而有。如果心離開了妄動，那麼一切境界就滅了，唯有真心，無所不遍。這才是如來廣大性智究竟的意義，不是像虛空之相。二是聽聞修多羅說世間諸法，畢竟體空，乃至涅槃（nirvāṇa，寂滅）真如（tathatā，如實）之法，也畢竟空，從本來就是空，離開一切相。因為不知道這是爲了破除執著，就認為真如涅槃之性，唯是空。如何對治呢？說明真如法身自體不空，具足無量性功德。三是聽聞修多羅之藏沒有增減，體性具備一切功德之法。因為不理解，就認為如來之藏，有色心法自相差別。如何對治呢？因為唯依真如義說，因為生滅，所以有染義，示現說差別。四是聽聞修多羅說一切世間生死染法，都依如來藏而有，一切諸法，不』
【English Translation】 English version: Having a mind (referring to a discriminating mind). One explanation of the four wrong views is that they are all unrelated to the state of mind. There are also four distinctions: first, 'having view, without appearance,' referring to the Pramāṇavādins (those who uphold the means of valid cognition), who do not establish an appearance-aspect while cognizing objects. Second, 'having appearance, without view,' referring to Bhavyaviveka. Third, 'both appearance and view exist,' referring to other schools and Mahayana, etc. Fourth, 'neither appearance nor view exists,' referring to Sthiramati and others. The Mahāyāna-śraddhotpāda-śāstra (Awakening of Faith in the Mahayana) says: 'To counteract wrong attachments, all wrong attachments rely on the view of self. If one is free from 'self,' there are no wrong attachments. The view of self has two types. What are the two? First is the view of the self of persons, and second is the view of the self of dharmas. The view of the self of persons, according to what ordinary people say, has five types. What are the five? First, hearing the sutras (sūtra, Buddhist scriptures) say that the Dharmakaya (Dharmakāya, the body of the Dharma) of the Tathagata (Tathāgata, Thus Come One) is ultimately tranquil, like empty space. Because they do not know that this is to break attachments, they immediately think that empty space is the nature of the Tathagata. How to counteract this? Explain that the aspect of empty space is a false dharma, its essence is not real, because it is opposed to form, so there is a visible aspect, causing the mind to arise and cease. Because all forms are originally mind, there is really no external form. If there is no form, then there is no aspect of empty space. So-called all realms, only the mind arises falsely. If the mind is free from false movement, then all realms cease, only the true mind remains, all-pervading. This is the ultimate meaning of the Tathagata's vast nature and wisdom, not like the aspect of empty space. Second, hearing the sutras say that all dharmas in the world are ultimately empty in nature, even the dharmas of Nirvana (nirvāṇa, liberation) and Suchness (tathatā, reality as it is) are also ultimately empty, originally empty from the beginning, free from all aspects. Because they do not know that this is to break attachments, they immediately think that the nature of Suchness and Nirvana is only emptiness. How to counteract this? Explain that the Dharmakaya of Suchness is not empty in itself, but possesses limitless qualities and virtues. Third, hearing that the treasury of the sutras has no increase or decrease, and its essence possesses all dharmas of merit. Because they do not understand, they immediately think that the Tathagatagarbha (Tathāgatagarbha, the womb of the Thus Come One) has self-characteristic differences of form and mind. How to counteract this? Because it is only explained according to the meaning of Suchness, because of arising and ceasing, there is the meaning of defilement, showing and explaining differences. Fourth, hearing the sutras say that all worldly dharmas of birth, death, and defilement all depend on the Tathagatagarbha, and all dharmas do not.'
離真如。以不解故。謂如來藏自體具有一切世間生死等法。云何對治。以如來藏從本已來。唯有過恒沙等諸凈功德。不離不斷。不異真如義故。以過恒沙等煩惱染法唯是妄有。性自本無。從無始世來。未曾與如來藏相應故。若如來藏體有妄法。而使證會永息妄者。則無是處故。五者聞修多羅說。依如來藏。故有生死。依如來藏。故得涅槃。以不解故。謂眾生有始。以見始故。復為如來所得涅槃。有其終盡。還作眾生。云何對治。以如來藏。無前後際故。無明之相。亦無有始。若說三界外。更有眾生始起者。即是外道經說。又如來藏無有後際。諸佛所得涅槃。與之相應。則無後際故。法我見者。依二乘鈍根故。如來但為說人無我。以說不究竟。見有五陰生滅之法。怖畏生死。妄取涅槃。云何對治。以五陰法自性不生。則無有滅。本來涅槃故。複次究竟離妄執者。當知染法凈法。皆悉相待。無有自相可說。是故一切法從本已來。非色非心。非智非識。非有非無。畢竟不可說相。而有言說者。當知如來善巧方便。假以言說。引導眾生。得其旨趣者。皆為離念歸於真如。以念一切法。令心生滅。不入實智故。但是不了正因緣。皆成外道。所執。有四。一不知有情業緣。執之為道。或執自然。二不知共業所感空劫。執為渾沌之氣
【現代漢語翻譯】 現代漢語譯本： 背離了真如的道理。因為不理解的緣故，認為如來藏（Tathagatagarbha，如來法身的儲藏）自體具有一切世間的生死等法。應該如何對治這種錯誤觀念呢？因為如來藏從根本上來說，唯有超過恒河沙數那樣多的清凈功德，不曾分離，不曾斷絕，與真如的意義沒有差別。超過恒河沙數那樣多的煩惱染污之法，僅僅是虛妄存在，其自性本來就沒有。從無始以來，未曾與如來藏相應過。如果如來藏的本體具有虛妄之法，而能使證悟的人永遠止息虛妄，那是不可能的。第五種情況是，聽聞修多羅（Sutra，佛經）說，依靠如來藏，所以有生死；依靠如來藏，所以能得到涅槃（Nirvana，解脫）。因為不理解的緣故，認為眾生有開始。因為見到開始，又認為如來所得到的涅槃有終結，還會再次變成眾生。應該如何對治這種錯誤觀念呢？因為如來藏沒有前後際限。無明（ignorance）的相狀，也沒有開始。如果說在三界之外，還有眾生開始產生，那就是外道經書的說法。而且如來藏沒有後際，諸佛所得到的涅槃，與之相應，也就沒有後際。執著於法我的人，是因為二乘（聲聞乘和緣覺乘）的遲鈍根性。如來只是為他們說了人無我。因為說得不究竟，見到五陰（色、受、想、行、識）生滅之法，害怕生死，虛妄地追求涅槃。應該如何對治這種錯誤觀念呢？因為五陰法的自性不生，所以也就沒有滅，本來就是涅槃。再次，究竟地遠離虛妄執著的人，應當知道染污之法和清凈之法，都是相互依存的，沒有自身獨立的相狀可以述說。因此，一切法從根本上來說，非色非心，非智非識，非有非無，畢竟是不可言說的相狀。而有所言說，應當知道這是如來的善巧方便，假借言說，引導眾生。能夠領會其中旨趣的人，都是爲了遠離妄念，歸於真如。因為執著於一切法，會使心生滅，不能進入真實的智慧。但是不瞭解正確的因緣，都會成為外道所執著的觀點。有四種：第一種是不知有情眾生的業力因緣，執著地認為是道，或者執著地認為是自然。第二種是不知共同業力所感召的空劫，執著地認為是混沌之氣。
【English Translation】 English version: Departing from Suchness (真如, Zhenru). Because of not understanding, they claim that the Tathagatagarbha (如來藏, Rulaizang) itself possesses all worldly laws such as birth and death. How should this be countered? Because the Tathagatagarbha, from its very origin, only possesses pure merits exceeding the sands of the Ganges River, never separated, never ceasing, and not different from the meaning of Suchness. The defiled laws of affliction, exceeding the sands of the Ganges River, are merely illusory, their nature originally non-existent. From beginningless time, they have never corresponded with the Tathagatagarbha. If the essence of the Tathagatagarbha contained illusory laws, and could enable those who realize it to eternally cease illusion, that would be impossible. Fifthly, hearing the Sutras (修多羅, Xiudoluo) say that based on the Tathagatagarbha, there is birth and death; based on the Tathagatagarbha, one attains Nirvana (涅槃, Niepan). Because of not understanding, they believe that sentient beings have a beginning. Seeing a beginning, they further believe that the Nirvana attained by the Tathagata has an end, and they will revert to being sentient beings. How should this be countered? Because the Tathagatagarbha has no before or after limits. The aspect of ignorance (無明, Wuming) also has no beginning. If it is said that outside the Three Realms, there is a beginning of sentient beings, that is what is said in the heretical scriptures. Moreover, the Tathagatagarbha has no after limit. The Nirvana attained by all Buddhas corresponds to it, and thus has no after limit. Those who cling to the view of a self in phenomena do so because of the dull roots of the Two Vehicles (二乘, Ersheng). The Tathagata only speaks of the non-self of persons for them. Because it is not spoken completely, they see the laws of arising and ceasing of the Five Skandhas (五陰, Wuyin), fear birth and death, and falsely grasp at Nirvana. How should this be countered? Because the self-nature of the Five Skandhas does not arise, therefore there is no cessation, and it is originally Nirvana. Furthermore, those who ultimately depart from false attachments should know that defiled and pure laws are all mutually dependent, and there is no self-nature that can be spoken of. Therefore, all dharmas, from their very origin, are neither form nor mind, neither wisdom nor consciousness, neither existent nor non-existent, ultimately an unspeakable aspect. When there is speech, one should know that it is the skillful means of the Tathagata, using speech as a means to guide sentient beings. Those who grasp the meaning are all turning away from thoughts and returning to Suchness. Because clinging to all dharmas causes the mind to arise and cease, one cannot enter into true wisdom. However, not understanding the correct causes and conditions all becomes the views clung to by heretics. There are four: first, not knowing the karmic conditions of sentient beings, they cling to it as the path, or cling to it as nature. Second, not knowing the empty aeon caused by shared karma, they cling to it as chaotic energy.
。三不知空后成劫。執為清濁兩分。四不知上界有情下生。執為天地變化。故知見網難出。邪解易生。如止觀細推。觀諸見境者。非一曰諸。邪解稱見。又解知是見義。推理不當。而偏見分明。作決定解。名之為見。夫聽學人。誦得名相。齊文作解。心眼不開。全無理觀。據文者生。無證者死。夫習禪人。唯尚理觀。觸處心融。闇于名相。一句不識。誦文者守株。情通者妙悟。兩家互闕。論評皆失。大約邪見有三。一佛法外外道者。本原有三。一迦毗羅外道。此翻黃頭。計因中有果。二漚樓僧佉。此翻休睺。計因中無果。三勒沙婆。此翻苦行。計因中亦有果亦無果。又入大乘論。迦羅所說。有計一過。作者與作一。相與相者一。分與有分一。如是等名為計一。優樓佉計異。迦羅鳩馱計一異。若提子計非一非異。一切外道。及摩迦羅等計異。皆不離此四。從三四外道。派出枝流。至佛出時。有六大師。所謂富蘭那。迦葉姓也。計不生不滅。末伽梨拘賒梨子。計眾生苦樂。無有因緣。自然而爾。刪阇夜毗羅胝子。計眾生時熟得道。八萬劫苦儘自解脫。如縷丸。線儘自止。阿耆多翅舍欽婆羅。欽婆羅。粗衣也。計罪報之苦。以投巖拔髮代之。迦羅鳩馱迦旃延。計亦有亦無。尼犍陀若提子。計業所作。定不可改。二附佛法外道
【現代漢語翻譯】 三、不知空之後形成劫難（kalpa，宇宙形成到毀滅的一個週期）。執著于清和濁兩種分離。 四、不知道上界有情眾生下生，執著于天地變化。所以說知見之網難以逃脫，邪知邪見容易產生。如《止觀》中詳細推究，觀察各種見解的境界，不是單一的，所以稱為『諸』。邪解被稱為『見』。又解釋說『知』是『見』的含義，推理不恰當，而偏見卻分明，作出決定的解釋，這叫做『見』。那些聽講學習的人，背誦名相，按照字面意思解釋，心眼不開，完全沒有理性的觀察。依據文字的人會生搬硬套，沒有實證的人就會死板。那些習禪的人，只崇尚理性的觀察，處處心意融合，卻不熟悉名相，一句也不認識。背誦文字的人像守株待兔，情理通達的人才能巧妙領悟。兩家互相缺失，評論都會有失偏頗。 大致說來，邪見有三種。一是佛法之外的外道，其本源有三種：一是迦毗羅外道（Kapila，數論派創始人），翻譯為黃頭，認為因中本來就有果。二是漚樓僧佉外道（Ullaka，苦行外道），翻譯為休睺，認為因中本來就沒有果。三是勒沙婆外道（Rsabha，耆那教創始人），翻譯為苦行，認為因中既有果也沒有果。又《入大乘論》中，迦羅（Kala）所說，有計一，作者與作（karma，行為）是一，相與相者是一，分與有分是一，像這樣等稱為計一。優樓佉（Uluka）計異，迦羅鳩馱（Krakucchanda）計一異，若提子（Nigantha Nataputta，耆那教創始人）計非一非異。一切外道，以及摩迦羅（Makara）等計異，都離不開這四種。從這三四種外道，派生出枝流，到佛陀出世時，有六大師，所謂富蘭那（Purana Kassapa，六師外道之一，宿命論者），迦葉是他的姓，認為不生不滅。末伽梨拘賒梨子（Makkhali Gosala，六師外道之一，無因論者），認為眾生的苦樂，沒有因緣，自然而然就是這樣。刪阇夜毗羅胝子（Sanjaya Belatthiputta，六師外道之一，不可知論者），認為眾生時機成熟就能得道，八萬劫苦難結束自然解脫，像線團一樣，線用完自然停止。阿耆多翅舍欽婆羅（Ajita Kesakambalin，六師外道之一，斷滅論者），欽婆羅是粗衣的意思，認為罪報的苦難，可以用投巖、拔頭發來代替。迦羅鳩馱迦旃延（Pakudha Kaccayana，六師外道之一，常恒論者），認為亦有亦無。尼犍陀若提子（Nigantha Nataputta，耆那教創始人），認為業力所作，一定不可更改。二是附於佛法的外道。
【English Translation】 Third, they do not understand that after emptiness (sunyata) comes the formation of a kalpa (an aeon, a cycle from the formation to the destruction of the universe). They cling to the separation of purity and impurity. Fourth, they do not understand that sentient beings from the upper realms are born below, and they cling to the changes of heaven and earth. Therefore, it is said that the net of views is difficult to escape, and wrong understandings easily arise. As detailed in the Mohe Zhiguan (Great Calming and Contemplation), observing the realms of various views, they are not singular, hence the term 'various' (zhū). Wrong interpretations are called 'views'. Furthermore, it is explained that 'knowing' (zhī) is the meaning of 'view' (jiàn), but the reasoning is inappropriate, and yet the prejudice is clear, making a definitive explanation, which is called 'view'. Those who listen and learn, reciting names and terms, interpreting according to the literal meaning, their minds' eyes are not opened, and they have no rational observation at all. Those who rely on the text become rigid, and those without realization become lifeless. Those who practice Chan (Zen), only value rational observation, and their minds merge everywhere, but they are unfamiliar with names and terms, not recognizing a single phrase. Those who recite the text are like waiting for a rabbit to run into a tree stump, while those who understand the principles can have subtle insights. The two families lack each other, and their comments are all biased. Generally speaking, there are three types of wrong views. First, those of external paths outside of the Buddhadharma, whose origins are three: First, the Kapila (founder of the Samkhya school) heretics, translated as Yellow Head, who believe that the result is inherently present in the cause. Second, the Ullaka (ascetic heretic) heretics, translated as Xiūhóu, who believe that the result is inherently absent in the cause. Third, the Rsabha (founder of Jainism) heretics, translated as Ascetic Practice, who believe that the result is both present and absent in the cause. Furthermore, in the Mahayana-samgraha, what Kala said includes the belief in oneness, that the agent and the action (karma) are one, the attribute and the attributed are one, the part and the whole are one, and such are called the belief in oneness. Uluka believes in difference, Krakucchanda believes in both oneness and difference, and Nigantha Nataputta (founder of Jainism) believes in neither oneness nor difference. All heretics, as well as Makara and others who believe in difference, cannot depart from these four. From these three or four types of heretics, branches and streams are derived, and when the Buddha appeared in the world, there were six masters, namely Purana Kassapa (one of the six heretical teachers, a fatalist), Kassapa being his surname, who believed in neither birth nor death. Makkhali Gosala (one of the six heretical teachers, a non-causalist) believed that the suffering and happiness of sentient beings have no cause or condition, but are naturally so. Sanjaya Belatthiputta (one of the six heretical teachers, an agnostic) believed that sentient beings can attain the Way when the time is ripe, and after the suffering of eighty thousand kalpas is exhausted, they will naturally be liberated, like a ball of thread that stops when the thread runs out. Ajita Kesakambalin (one of the six heretical teachers, a materialist), Kesakambalin meaning coarse clothing, believed that the suffering of karmic retribution can be replaced by throwing oneself off a cliff or pulling out one's hair. Pakudha Kaccayana (one of the six heretical teachers, an eternalist) believed in both existence and non-existence. Nigantha Nataputta (founder of Jainism) believed that what is done by karma cannot be changed. Second, heretics attached to the Buddhadharma.
者。起自犢子方廣。自以聰明讀佛經書。而生一見。附佛法起。故得此名。犢子讀舍利弗毗曇。自製別義。言我在四句外。第五不可說藏中。云何四句。外道計。色即是我。離色有我。色中有我。我中有色。四陰亦如是。合二十身見。大論云。破二十身見。成須陀洹。即此義也。今犢子計我。異於六師。復非佛法。論諸皆推不受。便是附佛法邪人法也。或云。三世及無為法。為四句也。又方廣道人。自以聰明讀佛十喻。自作義云。不生不滅。如幻如化。空幻為宗。龍樹斥云。非佛法理。方廣所作。亦是邪人法也。三學佛法成外道。執佛教門而生煩惱。不得入理。大論云。若不得般若方便。入阿毗曇。即墮有中。入空。即墮無中。入毗勒。墮亦有亦無中。中論云。執非有非無。名愚癡論。倒執正法。還成邪人法也。若學摩訶衍四門。既失般若意。為邪見火所燒。四成邪人法。乃至若於觀支。忽解。無明轉。即變為明。明具一切法。或謂無明不可得。變為明。明何可得。此不可得。亦具一切法。或謂法性之明。亦可得亦不可得。非可得非不可得。一門即三門。三門即一門。此解明利。所破無不壞。所存無不立。無能逾勝。亦復自謂是無生忍。如此解者。是圓教四門見發也。又大乘四門皆成見者。實語是虛妄。生語見故。涅
【現代漢語翻譯】 現代漢語譯本 此人從犢子方廣處開始（犢子方廣：人名，創立犢子部），自恃聰明，讀佛經卻產生了片面的見解，依附佛法而另立門戶，因此得名。犢子研讀《舍利弗毗曇》（《舍利弗阿毗曇論》），擅自創立不同的義理，聲稱他的理論在四句之外，位於第五個不可說的境界之中。什麼是四句呢？外道認為：色即是我，離開色有我，色中包含我，我中包含色。受、想、行、識四陰也是如此。總共二十種身見。 《大智度論》中說，破除這二十種身見，就能證得須陀洹果，說的就是這個意思。現在犢子的理論，既不同於六師外道，又不是真正的佛法，推究其理論，處處都站不住腳，這就是依附佛法的邪人法。或者有人說，三世（過去、現在、未來）和無為法（不生不滅的法）就是四句。 又有方廣道人，自恃聰明，讀佛陀的十個譬喻，擅自解釋說：不生不滅，如幻如化，以空幻為宗旨。龍樹菩薩斥責說，這不是佛法的道理，方廣所作的，也是邪人法。通過學習佛法卻變成了外道，執著于佛教的教義而產生煩惱，無法進入真理。 《大智度論》中說，如果不能掌握般若的方便，進入阿毗曇，就會墮入有見；進入空見，就會墮入無見；進入亦有亦無見，就會墮入亦有亦無中。《中論》中說，執著于非有非無，叫做愚癡論。顛倒執著正法，反而變成了邪人法。如果學習大乘的四門，卻失去了般若的意旨，就會被邪見之火所焚燒，四門都會變成邪人法。乃至如果對於觀支（禪觀的各個組成部分）忽然有所理解，無明轉變為明，明就具備了一切法。或者認為無明不可得，轉變為明，明又有什麼可得的呢？這不可得，也具備一切法。或者認為法性的明，也可得，也不可得，非可得，非不可得，一門即是三門，三門即是一門。這種理解非常明利，所破的沒有不被摧毀的，所存的沒有不能建立的，沒有人能夠超越勝過，也自認為獲得了無生法忍。如此理解的人，是圓教四門見解的萌發。又有人認為大乘四門都成了見解，真實語變成了虛妄，產生了生語見，涅
【English Translation】 English version This person started from Duzi Fangguang (Duzi Fangguang: a person's name, founder of the Duzi sect), relying on his intelligence to read Buddhist scriptures, but generated one-sided views, and established his own sect by adhering to Buddhism, hence the name. Duzi studied the 'Shariputra Abhidhamma' (Shariputra Abhidhamma Treatise), and arbitrarily created different meanings, claiming that his theory was beyond the four sentences, located in the fifth unspeakable realm. What are the four sentences? The heretics believe that: form is me, there is me apart from form, form contains me, and I contain form. The four aggregates of sensation, perception, volition, and consciousness are also the same. A total of twenty kinds of body views. The 'Mahaprajnaparamita Shastra' says that breaking these twenty kinds of body views can attain the state of Stream-enterer, which is what it means. Now Duzi's theory is neither the same as the six heretical teachers, nor is it true Buddhism. Investigating his theory, it cannot stand everywhere. This is the evil person's law attached to Buddhism. Or some say that the three times (past, present, and future) and the unconditioned dharma (the dharma that does not arise or perish) are the four sentences. There is also the Taoist Fangguang, who relies on his intelligence to read the Buddha's ten metaphors, and arbitrarily explains that: neither arising nor ceasing, like illusion and transformation, with emptiness and illusion as the purpose. Nagarjuna Bodhisattva rebuked that this is not the truth of Buddhism, and what Fangguang did is also the evil person's law. Through studying Buddhism, he turned into a heretic, clinging to Buddhist teachings and generating煩惱(kleshas, afflictions), unable to enter the truth. The 'Mahaprajnaparamita Shastra' says that if one cannot grasp the expedient of prajna and enter the Abhidhamma, one will fall into the view of existence; entering the view of emptiness, one will fall into the view of non-existence; entering the view of both existence and non-existence, one will fall into both existence and non-existence. The 'Madhyamaka Shastra' says that clinging to neither existence nor non-existence is called foolish theory. Inverting and clinging to the correct dharma, it turns into the evil person's law. If one studies the four gates of Mahayana, but loses the meaning of prajna, one will be burned by the fire of evil views, and the four gates will become the evil person's law. Even if one suddenly understands the observation branches (the various components of meditation), ignorance turns into brightness, and brightness possesses all dharmas. Or one thinks that ignorance cannot be obtained, and it turns into brightness, so what can brightness be obtained? This unobtainable also possesses all dharmas. Or one thinks that the brightness of dharma-nature can be obtained and cannot be obtained, neither obtainable nor unobtainable, one gate is three gates, and three gates are one gate. This understanding is very clear and sharp, what is broken is not destroyed, what is preserved cannot be established, no one can surpass and overcome, and one also thinks that one has obtained the 無生法忍(anutpattika-dharma-kshanti, the patience with the non-arising of dharmas). Those who understand in this way are the budding of the views of the four gates of the perfect teaching. Also, some people think that the four gates of Mahayana have become views, true words have become false, and the view of arising words has arisen, Nirvana
槃是生死。起貪著故。多服甘露。傷命早夭。失方便門。墮于邪執。故稱內邪見也。又此土振旦。亦有其義。周弘正釋三玄雲。易判八卦陰陽吉兇。此約有明玄。老子虛融。此約無明玄。莊子自然。約有無明玄。自外枝派。祖原出此。今且約此以明得失。如莊子云。貴賤苦樂。是非得失。皆其自然。若言自然。是不破果。不辯先業。即是破因。禮制仁義。衛身安國。若不行用。滅族亡家。但現世立德。不招後世報。是為破果不破因。若言慶流後世。並前。則是亦有果亦無果也。約一計即有三行。一謂計有行善。二計有行惡。三計有行無記。如玄理分。應爾。富貴不可企求。貧賤不可怨避。生無足欣。死何勞畏。將此虛心。令居貴莫憍。處窮不悶。貪恚心息。安一懷抱。以自然訓物。作入理𠱚胤。此其德也。德有多種。若言常無慾觀其妙。無何等欲。忽玉璧。棄公相。洗耳還牛。自守高志。此乃棄欲界之慾。攀上勝出之妙。即以初禪等為妙。何以得知。莊子云。皇帝問道觀神氣。見身內眾物。以此為道。似如通明觀中。發得初禪之妙。若言諸苦所因。貪慾為本。若離貪慾。即得涅槃。此無三界之慾。此得滅止妙離之妙。又法名無染。若染於法。是染涅槃。無此染欲。得一道微妙。妙此諸欲。欲妙皆無。汝得何等。尚不識
【現代漢語翻譯】 現代漢語譯本： 執著于輪迴就是生死。因為生起貪戀執著。即使多服用甘露（Amrita，不死之藥），也會損傷性命，過早夭折。失去方便之門，就會墮入邪見執著。所以稱為內在的邪見。另外，這片土地振旦（古代中國的別稱），也有它的含義。周弘正解釋三玄（三玄指《老子》、《莊子》、《周易》）說，易經判斷八卦陰陽吉兇，這是從有形可見的角度來談論玄妙。老子的虛無融合，這是從無形不可見角度來談論玄妙。莊子的自然，是從有形和無形結合的角度來談論玄妙。從這些之外衍生出的其他流派，其根源都出自於此。現在暫且以此來闡明得失。比如莊子說，富貴貧賤，痛苦快樂，是與非，得到與失去，都是自然而然的。如果說是自然而然，就是不破除果報，不辨明先前的業力，這就是破除了因。禮制仁義，用來保衛自身，安定國家，如果不實行，就會導致滅族亡家。但只是現世建立德行，不招感後世的果報，這就是破除了果報，但不破除因。如果說福慶流傳後世，連同前世，那就是既有果報又沒有果報。大約計算一下，就包含三種行為。一是認為有行善，二是認為有行惡，三是認為有行無記（不善不惡的行為）。如果按照玄理來劃分，就應該是這樣。富貴不可強求，貧賤不可怨恨逃避。活著沒有什麼值得歡欣，死了又有什麼值得畏懼。將這種虛靜的心境，使自己身居高位時不驕傲，處於困境時不煩悶，貪婪和嗔恨之心止息，安於一種心境，用自然之道來訓導萬物，作為進入真理的開端。這就是它的德行。德行有多種。如果說經常保持無慾的狀態，來觀察其中的玄妙，那麼什麼是沒有慾望呢？忽然拋棄玉璧，捨棄公卿之位，洗耳不聽世俗之言，歸還耕牛，獨自堅守高尚的志向。這乃是捨棄欲界的慾望，攀登上勝妙的境界。就是以初禪（Dhyana，禪定）等為妙。憑什麼知道呢？莊子說，黃帝問道于觀神氣之人，看到了自身內的各種事物，以此作為道。這就像在通明觀中，發得了初禪的玄妙。如果說諸苦的根源，是貪慾為根本，如果遠離貪慾，就能得到涅槃（Nirvana，寂滅）。這就是沒有三界的慾望，這就是得到了滅盡止息的玄妙。又法名為無染，如果染著於法，就是染著于涅槃。沒有這種染著的慾望，就能得到一道微妙。玄妙勝過各種慾望，慾望和玄妙都沒有了，你又能得到什麼呢？你尚且不認識。
【English Translation】 English version: Clinging to Samsara (cycle of birth and death) is birth and death. Because of arising greed and attachment. Even if one takes much Amrita (nectar of immortality), it will damage life and cause premature death. Losing the gate of skillful means, one will fall into wrong views and attachments. Therefore, it is called internal wrong view. Furthermore, this land of Zhendan (ancient name for China) also has its meaning. Zhou Hongzheng explained the Three Mysteries (Three Mysteries refer to Laozi, Zhuangzi, and the Book of Changes) by saying that the Book of Changes judges the yin and yang, auspiciousness and inauspiciousness of the Eight Trigrams, which discusses the mystery from a visible perspective. Laozi's emptiness and fusion discusses the mystery from an invisible perspective. Zhuangzi's naturalness discusses the mystery from a combination of visible and invisible perspectives. Other schools derived from these originate from this source. Now, let's use this to clarify gains and losses. For example, Zhuangzi said that wealth and poverty, pain and pleasure, right and wrong, gain and loss are all natural. If it is said to be natural, it means not breaking the karmic result and not distinguishing the previous karma, which means breaking the cause. Rituals, propriety, benevolence, and righteousness are used to protect oneself and secure the country. If they are not practiced, it will lead to the destruction of the clan and the loss of the family. But only establishing virtue in this life without inviting future rewards is breaking the result but not breaking the cause. If it is said that blessings flow to future generations, along with the past, then it is both having and not having results. Approximately calculating, it includes three actions. First, it is considered having good deeds. Second, it is considered having evil deeds. Third, it is considered having neutral deeds (neither good nor evil). If divided according to the principles of Xuan (mystery), it should be like this. Wealth and honor cannot be sought after, poverty and lowliness cannot be resented and avoided. There is nothing to rejoice in living, and nothing to fear in dying. Use this empty and quiet state of mind to prevent arrogance when in a high position and prevent depression when in a difficult situation. Stop greed and hatred, be content with one state of mind, and use the way of nature to teach all things as the beginning of entering the truth. This is its virtue. There are many kinds of virtue. If it is said to constantly maintain a state of desirelessness to observe its mystery, then what is without desire? Suddenly abandoning jade, giving up the position of minister, washing ears and returning the ox, and independently adhering to lofty aspirations. This is abandoning the desires of the desire realm and climbing to the superior and wonderful realm. That is, taking the first Dhyana (meditative state) etc. as wonderful. How do you know? Zhuangzi said that the Yellow Emperor asked about observing the spirit and seeing all things within the body, taking this as the way. This is like developing the mystery of the first Dhyana in the Tongming observation. If it is said that the root of all suffering is greed, if one is away from greed, one can attain Nirvana (liberation). This is without the desires of the three realms, this is attaining the wonderful separation of cessation. Also, the Dharma is named undefiled. If one is defiled by the Dharma, one is defiled by Nirvana. Without this defiled desire, one can attain a subtle path. The mystery surpasses all desires, and both desire and mystery are gone, what can you attain? You still do not recognize.
欲界欲。初禪妙。況后欲妙耶。若與權論。乃是逗機漸引。覆相論欲妙。不得彰言了義而說。但息夸企之慾。觀自然之妙。譣诐之行既除。仁讓之風斯在。此皆計有自然而行善也。又計自然。任運恣氣。亦不運御從善。亦不動役作惡。若傷神和。不會自然。雖無取捨。而是行無記。行業未盡。受報何疑。若計自然作惡者。謂萬物自然。恣意造惡。終歸自然。斯乃背無慾而恣欲。違于妙而就粗。如莊周斥仁義。雖防小盜。不意大盜。揭仁義。以謀其國。本以自然息欲。乃揭自然而為惡。此義可知也。已上外道及內道執見。有二。並決真偽者。一就所起法並決。二就所依法並決。一今通從外外道四句。乃至圓四門外道見。通韋陀。乃至圓門三念處。三解脫。名數是同。所起見罪。繫縛無異。譬如金鐵二鎖。又從外道四句。乃至圓門四見。名雖清美。所起煩惱。體是污穢。譬如玉鼠二璞。又從外道四句。乃至圓門四見。雖同研煉。有成不成。譬如牛驢二乳。又從外道四句。乃至圓門四見。有害不害。譬如迦羅鎮頭二果。所計神我。乃是縛法。非自在我。各執己是。余為妄語。互相是非。何關如實。自謂真道。翻開有路。望得涅槃。方沉生死。自言諦當。終成邪僻。愛處生愛。瞋處生瞋。雖起慈悲。愛見悲耳。雖安涂割。乃生
【現代漢語翻譯】 現代漢語譯本： 對欲界（Kāmadhātu，指眾生居住的充滿慾望的世界）的慾望，與初禪（Prathama Dhyāna，色界的第一禪定）的微妙相比，更何況是更高層次的禪定呢？如果從權巧方便的角度來說，這是爲了適應不同根器的眾生，逐步引導他們。如果從遮覆真相的角度來說慾望的微妙，就不能直接了當地說明其真實含義，而是要止息誇耀和貪求的慾望，觀察自然的微妙。當奸詐虛偽的行為消除，仁愛謙讓的風尚自然存在。這些都是認為存在自然規律，並依此行善。 然而，如果認為一切都是自然而然，放任自氣，不加以引導從而行善，也不加以制止從而作惡，這樣會損傷精神的和諧，不能真正理解自然。即使沒有取捨，也是在進行無記業（Avyākrta，非善非惡的業）。業力沒有窮盡，承受果報是必然的。如果認為自然而然地作惡，認為萬物都是自然而然的，所以可以隨意作惡，最終也會迴歸自然，這實際上是背離了無慾，而放縱慾望，違背了微妙，而趨向粗鄙。就像莊周批評仁義一樣，雖然可以防止小偷，卻無法防止大盜利用仁義來謀取國家。本來是爲了通過自然來止息慾望，卻反而利用自然來作惡。這個道理是可以理解的。 以上是外道（Tīrthika，佛教以外的修行者）以及內道（佛教修行者）的執見，分為兩種，並且辨別真偽：一是就所產生的法進行辨別，二是就所依據的法進行辨別。第一，現在總括地從外道的四句（可能是指某種外道的四種觀點），乃至圓四門外道見（指達到圓滿境界的外道見解），與韋陀（Veda，古印度婆羅門教的根本經典）乃至圓門三念處（Smṛtyupasthāna，三種念住）和三解脫（可能指三種解脫法門）進行比較，雖然名目相同，但所產生的見解和罪業，以及由此產生的束縛並沒有什麼不同。這就像金鎖和鐵鎖一樣。 又從外道的四句，乃至圓門四見（指達到圓滿境界的四種見解），雖然名稱清凈美好，但所產生的煩惱，本質卻是污穢的。這就像玉石和老鼠屎一樣。又從外道的四句，乃至圓門四見，雖然同樣經過研磨鍛鍊，但有的能成功，有的不能成功。這就像牛的乳汁和驢的乳汁一樣。又從外道的四句，乃至圓門四見，有的有害，有的無害。這就像迦羅果（Kālakafala）和鎮頭果（Jentuka）一樣。 他們所認為的神我（Ātman，一種常一不變的實體），實際上是被束縛的法，而不是自在的我。他們各自堅持自己是正確的，認為別人是妄語，互相爭論是非，這與如實（Yathābhūta，如實知見）有什麼關係呢？他們自認為是真正的道路，卻反而開闢了通往有（Bhava，存在）的道路，希望得到涅槃（Nirvāṇa，解脫），卻反而沉溺於生死輪迴。他們自認為說的是真理，最終卻變成了邪僻。在愛的地方產生愛，在嗔的地方產生嗔，即使發起慈悲心，也是帶著愛見的慈悲。即使進行安撫和割捨，仍然會產生……
【English Translation】 English version: The desire for the desire realm (Kāmadhātu, the world of desire where beings reside), compared to the subtlety of the first Dhyāna (Prathama Dhyāna, the first meditation in the form realm), let alone the more profound states of meditation? If viewed from the perspective of expedient means, it is to gradually guide beings of different capacities. If viewed from the perspective of concealing the true nature of things, the subtlety of desire cannot be directly and completely explained. Instead, it is about ceasing the desire for boasting and craving, and observing the subtlety of nature. When deceitful and hypocritical behaviors are eliminated, the virtues of benevolence and humility naturally arise. These all involve believing in the existence of natural laws and acting accordingly to do good. However, if one believes that everything is natural and allows one's energy to flow freely, without guiding it towards good or restraining it from evil, it will harm the harmony of the spirit and fail to truly understand nature. Even without making choices, one is still engaging in neutral karma (Avyākrta, neither good nor evil karma). If the karmic force is not exhausted, there is no doubt that one will receive the corresponding retribution. If one believes that it is natural to do evil, thinking that all things are natural and therefore one can do evil at will, and eventually return to nature, this is actually turning away from desirelessness and indulging in desire, deviating from subtlety and moving towards crudeness. Just as Zhuang Zhou criticized benevolence and righteousness, although they can prevent petty thieves, they cannot prevent great thieves from using benevolence and righteousness to seize the state. Originally, the intention was to cease desire through nature, but instead, nature is used as an excuse to do evil. This principle can be understood. The above are the views held by externalists (Tīrthika, practitioners outside of Buddhism) and internalists (Buddhist practitioners), divided into two categories, and distinguishing between truth and falsehood: first, by distinguishing based on the phenomena that arise; second, by distinguishing based on the dharma that is relied upon. First, comprehensively comparing the four statements of externalists (possibly referring to four views of a certain externalist school), up to the views of externalists who have reached the perfect four gates (referring to the views of externalists who have reached a state of perfection), with the Vedas (Veda, the fundamental scriptures of ancient Indian Brahmanism) up to the three foundations of mindfulness (Smṛtyupasthāna, three establishments of mindfulness) and three liberations (possibly referring to three paths to liberation) of the perfect gate, although the names are the same, the views and sins that arise, and the resulting bondage, are no different. This is like gold and iron chains. Furthermore, from the four statements of externalists, up to the four views of the perfect gate (referring to four views of those who have reached a state of perfection), although the names are pure and beautiful, the afflictions that arise are inherently defiled. This is like jade and rat droppings. Furthermore, from the four statements of externalists, up to the four views of the perfect gate, although they are similarly refined and practiced, some succeed and some do not. This is like cow's milk and donkey's milk. Furthermore, from the four statements of externalists, up to the four views of the perfect gate, some are harmful and some are harmless. This is like the Kāla fruit (Kālakafala) and the Jentuka fruit (Jentuka). What they consider to be the self (Ātman, a permanent and unchanging entity) is actually a bound dharma, not a free self. They each insist that they are right, consider others to be liars, and argue with each other about right and wrong. What does this have to do with reality (Yathābhūta, seeing things as they truly are)? They consider themselves to be on the true path, but instead, they are opening the path to existence (Bhava, existence), hoping to attain Nirvana (Nirvāṇa, liberation), but instead, they are sinking into the cycle of birth and death. They consider themselves to be speaking the truth, but ultimately they become perverse. Love arises where there is love, anger arises where there is anger, and even if compassion arises, it is compassion with attachment and views. Even if there is pacification and renunciation, it still gives rise to...
滅強忍。雖一切智。世情推度。雖得神通。根本變化。有漏變化。所讀韋陀。世智所說。非陀羅尼力。非法界流。雖斷鈍使。如屈步蟲。世醫所治。差已更發。八十八使集海浩然。三界生死苦輪無際。沉著有漏。永無出期。皆是諸見幻偽。豈可為真實之道也。二約所依法異者。一切諸見。各依其法。三外外道是有漏人。發有漏法。以有漏心。著于著法。著法著心。體是諍競。非但因時捉頭拔髮。發諸見已。謂是涅槃。執成見猛毒增斗盛。所依之法非真。所發之見亦偽也。此雖邪法。若密得意。以邪相入正相。如華飛葉動。藉少因緣尚證支佛。何況世間舊法。然支佛雖正。華葉終非正教。外外密悟。而其法門但通諸見。非正法也。皆由著心於著法。因果俱斗斷奠。是邪法生邪見也。若三藏四門。是出世聖人得出世法。體是清凈。滅煩惱處。非唯佛經是正法。五百所申。亦能得道。妙勝定云。佛去世后一百年。十萬人出家。九萬人得道。二百年時。十萬人出家。一萬人得道。當知以無著心。不著無著法。發心真正。覺悟無常。唸唸生滅。朝不保夕。志求出要。不封門生染而起戲論。譬如有人。欲速見王。受賜拜職。從四門入。何暇盤停諍計好醜。知門是通途。不須諍計。如藥為治病。不應分別。速出火宅。盡諸苦際。真明
【現代漢語翻譯】 現代漢語譯本 滅除強烈的忍耐。即使擁有一切智慧（Sarvajna，指佛陀的智慧），也受世俗情感的推測衡量。即使獲得神通（Abhijna，超自然能力），也只是基於根本的、有漏的（Sasrava，指受煩惱影響的）變化，而非無漏的（Anasrava，指不受煩惱影響的）變化。所讀的《韋陀經》（Veda，古印度教的經典），以及世俗智慧所說的，都不是陀羅尼（Dharani，總持）的力量，也不是法界（Dharmadhatu，宇宙萬法的本體）的流露。即使斷除了微細的煩惱（Klesha，使人迷惑和痛苦的精神狀態），也像彎曲身體的蟲子一樣，世俗醫生所治療的疾病，痊癒后還會復發。八十八種煩惱彙集成浩瀚的海洋，三界（Trailokya，欲界、色界、無色界）生死輪迴的苦難沒有盡頭。沉溺於有漏之中，永遠沒有解脫的希望。這些都是各種見解的虛幻偽裝，怎麼能作為真實的道路呢？ 二、關於所依之法不同的問題。一切諸見，各自依據其法。三外道（Tirthika，佛教以外的修行者）是有漏之人，發起有漏之法，以有漏之心，執著于所執著之法。執著法，執著心，其本質就是爭論競爭。不僅僅是在因地時爭得頭破血流，拔頭髮，發起各種見解后，就認為是涅槃（Nirvana，解脫）。執著于形成的見解，像猛烈的毒藥一樣，增長鬥爭。所依據的法不是真實的，所發起的見解也是虛假的。這雖然是邪法，如果秘密地領悟，以邪相進入正相，就像花飛葉動一樣，憑藉少許因緣尚且能證得辟支佛（Pratyekabuddha，緣覺），何況是世間的舊法呢？然而辟支佛雖然是正的，花葉終究不是正教。外道秘密地領悟，而他們的法門只是通向各種見解，不是正法。都是由於執著心於所執著之法，因果都充滿鬥爭和斷滅，這是邪法產生邪見的緣故。如果三藏（Tripitaka，經、律、論）四門，是出世的聖人得出世之法，其本質是清凈的，是滅除煩惱的地方。不僅僅是佛經才是正法，五百位賢聖所闡述的，也能證得道果。《妙勝定經》說，佛陀去世后一百年，十萬人出家，九萬人得道；二百年時，十萬人出家，一萬人得道。應當知道以無執著的心，不執著于無執著之法，發心真正，覺悟無常，唸唸生滅，朝不保夕，立志尋求出離之道，不封閉門戶，不因貪染而生起戲論。譬如有人，想要迅速見到國王，接受賞賜和官職，從四個門進入，哪裡有空閑停下來爭論計較好壞呢？知道門是通途，不需要爭論計較。如同藥物是爲了治療疾病，不應該分別。迅速離開火宅（指充滿煩惱和痛苦的世間），窮盡一切苦難的邊際，才是真正的光明。
【English Translation】 English version Extinguishing intense endurance. Even with all-knowing wisdom (Sarvajna, referring to the wisdom of the Buddha), it is still subject to the speculation and measurement of worldly emotions. Even if one attains supernatural powers (Abhijna, supernormal abilities), it is based on fundamental, defiled (Sasrava, influenced by afflictions) changes, not undefiled (Anasrava, unaffected by afflictions) changes. The Vedas (Veda, ancient Hindu scriptures) that are read, and what worldly wisdom speaks of, are not the power of Dharani (Dharani, total retention), nor are they the flow of the Dharmadhatu (Dharmadhatu, the essence of all phenomena in the universe). Even if one cuts off subtle afflictions (Klesha, mental states that cause confusion and suffering), it is like a bent-over worm. The diseases treated by worldly doctors recur after healing. Eighty-eight kinds of afflictions gather into a vast ocean, and the suffering of the cycle of birth and death in the three realms (Trailokya, the desire realm, the form realm, and the formless realm) has no end. Sinking into defilement, there is no hope of liberation. These are all illusory disguises of various views; how can they be considered the true path? Second, regarding the difference in the laws relied upon. All views rely on their respective laws. The three non-Buddhist paths (Tirthika, practitioners outside of Buddhism) are defiled people who generate defiled laws, with defiled minds, clinging to the laws they cling to. Clinging to the law, clinging to the mind, their essence is contention and competition. It is not just that they fight and tear their hair in the causal stage, but after generating various views, they think it is Nirvana (Nirvana, liberation). Clinging to formed views is like a fierce poison, increasing strife. The law relied upon is not true, and the views generated are also false. Although this is a heretical law, if one secretly understands it, entering the correct aspect with a heretical aspect, like a flower flying and a leaf moving, one can still attain Pratyekabuddhahood (Pratyekabuddha, solitary Buddha) with a slight cause, let alone the old laws of the world. However, although the Pratyekabuddha is correct, the flower and leaf are ultimately not the correct teaching. Non-Buddhists secretly understand, but their Dharma doors only lead to various views, not the true Dharma. It is all because of clinging to the mind and clinging to the law, both cause and effect are full of struggle and annihilation. This is why heretical laws generate heretical views. If the Tripitaka (Tripitaka, Sutra, Vinaya, and Abhidharma) and the four doors are the means by which world-transcending saints attain world-transcending Dharma, its essence is pure, a place to extinguish afflictions. It is not only the Buddhist scriptures that are the true Dharma; what the five hundred sages expound can also lead to the attainment of the path. The 'Wonderful Victory Samadhi Sutra' says that one hundred years after the Buddha's passing, one hundred thousand people left home, and ninety thousand attained the path; two hundred years later, one hundred thousand people left home, and ten thousand attained the path. It should be known that with a non-clinging mind, not clinging to the non-clinging law, generating true aspiration, awakening to impermanence, with thoughts arising and ceasing moment by moment, not guaranteeing the evening what one has in the morning, aspiring to seek the path of liberation, not closing doors, and not engaging in frivolous debates due to greed. For example, if someone wants to quickly see the king, receive rewards and official positions, they would enter through the four gates. Where would they have time to stop and argue about good and bad? Knowing that the gate is a thoroughfare, there is no need to argue. Just as medicine is for curing diseases, one should not discriminate. Quickly leave the burning house (referring to the world full of afflictions and suffering), exhaust the boundaries of all suffering, and that is true light.
發時。證究竟道。畢竟無諍。無諍則無業。無業則無生死。但有道滅。心地坦然。因果俱無。斗諍俱滅。唯有正見無邪見也。複次四門。雖是正法。若以著心。著此四門。則生邪見。見四門異。于修因時。多起斗諍。譬如有人。久住城門。分別瓦木。評薄精粗。謂南是北非。東巧西拙。自作稽留。不肯前進。非門過也。著者亦爾。分別名相。廣知煩惱。多謂道品。要名聚眾。媒炫求達。打自大鼓。豎我慢幢。誇耀於他。互生斗諍。捉頭拔髮。八十八使瞋愛浩然。皆由著心。于正法門而生邪見。所起煩惱。與外外道。更無有異。論所計法。天地懸殊。方等云。種種問橋。智者所訶。人亦如是。為學道故。修此四門。三十餘年分別一門。尚未明瞭。功夫才著。年已老矣。無三種味。空生空死。唐棄一期。如彼問橋。有何利益。此由著心。著無著法而起邪見。次通教四門。體是正法。近通化城。前曲此直。巧拙雖殊。通處無別。如天門直華。余門曲陋。不住二門。俱得通進。若數瓦木。二俱遲壅。若不稽留法門。若因若果。俱無諍著。是名無著心。不著無著法。不生邪見也。複次以著心著此直門。亦生邪見。或為名為眾為勝為利。分別門相。瞋愛慢結。因此得生。譬如以毒內良藥中。安得不死。以見著毒入正法中。增長苦集
【現代漢語翻譯】 發（開悟）時，證得究竟之道，畢竟沒有爭論。沒有爭論就沒有業，沒有業就沒有生死，只有道的寂滅。心地坦然，因果皆空，鬥爭止息，唯有正見而無邪見。再次說明，四門（四念處等）雖然是正法，如果執著於心，執著于這四門，就會產生邪見，認為四門之間存在差異，在修行時，容易引發爭鬥。譬如有人，長久住在城門，分別瓦木，評論粗細，說南方好北方不好，東方巧西方拙，自己停滯不前，不肯前進，這不是城門的過錯。執著的人也是這樣，分別名相，廣泛瞭解煩惱，多說修道品，要名聲，聚集大眾，炫耀自己以求通達，敲打自己的大鼓，豎立我慢的旗幟，向他人誇耀，互相產生爭鬥，互相揪頭髮，八十八使（八十八結使）的嗔愛之心浩大，都是由於執著於心，對於正法之門而產生邪見。所產生的煩惱，與外道沒有區別。所計較的法，天地懸殊。《方等經》說，種種問橋（比喻），智者所呵斥。人也是這樣，爲了學道，修這四門，三十多年分別一門，尚未明瞭。功夫才剛開始，年紀已經老了，沒有三種味道（解脫味、離欲味、涅槃味），空生空死，白白浪費一生，如同問橋，有什麼利益呢？這是由於執著於心，執著于無執著的法而產生邪見。其次，通教的四門，本體是正法，接近化城（比喻涅槃），前面彎曲，這裡筆直，巧妙和笨拙雖然不同，但通達之處沒有區別。如同天門筆直華麗，其餘的門彎曲簡陋，不住於二門，都能通達前進。如果數瓦木，兩者都會遲緩阻塞。如果不停留在法門，無論是因還是果，都沒有爭論和執著，這叫做無著心，不執著于無執著的法，不產生邪見。再次說明，以執著心執著于這筆直的門，也會產生邪見，或者爲了名聲，爲了大眾，爲了勝利，爲了利益，分別門相，嗔恨、愛慾、傲慢等煩惱，因此而產生。譬如把毒藥放在良藥中，怎麼能不死呢？以邪見和毒藥進入正法中，增長苦集（苦諦和集諦）。
【English Translation】 At the time of enlightenment, one realizes the ultimate path, and ultimately there is no contention. Without contention, there is no karma; without karma, there is no birth and death, only the extinction of the path. The mind is at peace, both cause and effect are empty, strife ceases, and there is only right view without wrong view. Furthermore, although the Four Gates (Four Foundations of Mindfulness, etc.) are the right Dharma, if one clings to them with attachment, one will generate wrong views, seeing differences between the Four Gates. During the practice of cultivation, one easily provokes strife. For example, someone who dwells long at the city gate, distinguishing between tiles and wood, commenting on their fineness and coarseness, saying that the south is good and the north is not, the east is skillful and the west is clumsy, hindering themselves and refusing to move forward—this is not the fault of the gate. Those who are attached are also like this, distinguishing between names and forms, broadly understanding afflictions, often speaking of the qualities of the path, seeking fame, gathering crowds, showing off to seek attainment, beating their own drums loudly, raising the banner of their arrogance, boasting to others, mutually generating strife, grabbing each other's heads and pulling out hair. The vastness of anger and love from the eighty-eight fetters all arises from attachment to the mind, generating wrong views towards the gate of the right Dharma. The afflictions that arise are no different from those of external paths. The doctrines they cling to are as different as heaven and earth. The Vaipulya Sutra says that various 'bridge questions' (metaphors) are rebuked by the wise. People are also like this: for the sake of learning the path, they cultivate these Four Gates, spending more than thirty years distinguishing one gate without yet understanding it clearly. Their effort has just begun, and they are already old. They have no three tastes (taste of liberation, taste of detachment, taste of nirvana), living and dying in vain, wasting their entire life, like those who ask about the bridge—what benefit is there? This is due to attachment to the mind, clinging to the Dharma of non-attachment, and generating wrong views. Secondly, the Four Gates of the Shared Teaching (Triyāna teaching) are fundamentally the right Dharma, close to the Transformation City (Nirvana), the former being curved and this being straight. Although skillfulness and clumsiness differ, there is no difference in the place of attainment. Like the heavenly gate, which is straight and splendid, the other gates are curved and simple. Without dwelling on either gate, one can attain progress. If one counts tiles and wood, both will be slow and obstructed. If one does not linger on the Dharma gate, whether it is cause or effect, there is no contention or attachment. This is called a mind of non-attachment, not clinging to the Dharma of non-attachment, and not generating wrong views. Furthermore, with an attached mind, clinging to this straight gate will also generate wrong views, whether it is for fame, for the crowd, for victory, or for profit, distinguishing the appearance of the gate, anger, love, and the knots of pride will arise from this. For example, if you put poison in good medicine, how can you not die? If you enter the right Dharma with wrong views and poison, you will increase suffering and accumulation (Dukkha and Samudaya).
。非如來咎。利根外道。以邪相入正相。令著無著。成佛弟子。鈍根內道。以正相入邪相。令無著有著。成邪弟子。豈不悲哉。別圓四門。巧拙利鈍。俱通究竟涅槃。因不住著。果無斗諍。若封門起見。則生煩惱。與漚樓佉等。以此而觀。如明眼人。臨于涇渭。豈容迷名而不識清濁也。輔行記釋云。金鐵二鎖者。大智度論云。譬在囹圄。桎梏所拘。雖復蒙赦。更系金鎖。人為愛系。如在囹圄。雖得出家。更著禁戒。如系金鎖。今借譬此內外生著。在獄鐵鎖。如外計。逢赦。金鎖。如內計。金鐵雖殊。被縛義等。佛法雖勝。見系無差。玉鼠二璞者。璞者。玉也。鄭重玉璞。若有得者。與其厚賜。周人聞之。規其厚賜。周人風俗。名死鼠為玉璞。乃將詣鄭。鄭人笑之。其人悟已答鄭人曰。楚人鳳凰其實山雞。以楚王重鳳。有不識鳳者。路有擔山雞者。問之曰。此何鳥。擔者知其不識。乃戲曰鳳凰。其人謂實。便問擔者。販耶。答販。問幾錢。答萬錢。用價買之。擬欲上王。得已便死。楚王聞之。愧而召問。王亦謂實。乃以十萬錢賜之。故知周鄭之體。凈穢永殊。無著如鄭。起見如周。名同體異。此之謂也。有於三藏乃至圓教四門之名。義如璞。起于見愛。其如死鼠。牛驢二乳者。又論云。余處或有好語。亦從佛經中出。若
【現代漢語翻譯】 並非如來（Tathagata，意為『如來』）的過錯。利根（銳利的根器）的外道（非佛教徒），以邪相（錯誤的見解）進入正相（正確的見解），使人執著于『無著』（不執著的狀態），反而成了佛的弟子。鈍根（遲鈍的根器）的內道（佛教徒），以正相進入邪相，使原本『無著』的人反而產生了執著，成了邪弟子。這難道不是一件可悲的事情嗎？別教（區別教義）和圓教（圓滿教義）的四門（四種修行方法），無論巧妙還是笨拙，利根還是鈍根，都能通向究竟涅槃（Nirvana，意為『涅槃』）。因為不住著（不執著），所以果位上沒有爭鬥。如果封閉門戶，產生見解，就會產生煩惱，就像漚樓佉（Uluka，一種外道）等人一樣。用這種觀點來看，就像明眼人，面臨涇水和渭水，怎麼會混淆名稱而不認識清濁呢？ 《輔行記》解釋說：『金鐵二鎖』，出自《大智度論》，譬如在監獄裡，被桎梏所拘禁，即使蒙受赦免，又被繫上金鎖。人被愛慾所束縛，就像在監獄裡一樣，即使出了家，又被禁戒所束縛，就像被繫上金鎖。現在借用這個比喻，內外生起執著，在監獄裡的鐵鎖，就像外道的計較；逢赦，金鎖，就像內道的計較。金鎖和鐵鎖雖然不同，但被束縛的意義是一樣的。佛法雖然殊勝，但被見解所束縛，沒有差別。『玉鼠二璞』，璞就是玉。鄭國人看重玉璞，如果有人得到，會給予豐厚的賞賜。周國人聽說了，就圖謀那豐厚的賞賜。周國人的風俗，把死老鼠叫做玉璞，於是就拿著死老鼠去鄭國。鄭國人嘲笑他。那個人醒悟后回答鄭國人說：『楚國人把山雞當成鳳凰，因為楚王看重鳳凰。有不認識鳳凰的人，路上遇到挑著山雞的人，問他說，這是什麼鳥？』挑擔的人知道他不認識，就戲弄他說：『是鳳凰。』那個人以為是真的，就問挑擔的人：『賣嗎？』回答說：『賣。』問多少錢，回答說：『一萬錢。』用高價買了下來，打算獻給楚王。得到后，山雞就死了。楚王聽說了，感到慚愧，召來詢問。楚王也以為是真的，於是用十萬錢賞賜了他。所以知道周國和鄭國的本質，清凈和污穢永遠不同。無著就像鄭國，生起見解就像周國。名稱相同，本質不同，說的就是這個道理。有三藏（Tripitaka，意為『三藏』）乃至圓教四門的名義，就像玉璞，生起見愛，就像死老鼠。『牛驢二乳』，又《論》中說：『其他地方或許有好話，也是從佛經中出來的。』如果
【English Translation】 It is not the fault of the Tathagata (meaning 'Thus Come One'). Externalists (non-Buddhists) with sharp faculties enter the correct appearance (correct view) through incorrect appearances (wrong views), causing attachment to 'non-attachment' (a state of non-attachment), and instead become disciples of the Buddha. Internalists (Buddhists) with dull faculties enter the incorrect appearance through the correct appearance, causing those who were originally 'non-attached' to develop attachments, becoming evil disciples. Isn't this a sad thing? The four gates (four methods of practice) of the Separate Teaching (distinct teachings) and the Perfect Teaching (complete teachings), whether skillful or clumsy, sharp or dull, can all lead to ultimate Nirvana (meaning 'liberation'). Because there is no clinging (no attachment), there is no strife in the fruition. If you close the door and create views, you will generate afflictions, like the Uluka (a type of heretic) and others. Viewing it in this way is like a person with clear eyes, facing the Jing and Wei rivers, how could they confuse the names and not recognize the clear and turbid? The 'Auxiliary Conduct Record' explains: 'The two locks of gold and iron' come from the 'Mahaprajnaparamita Shastra', which is like being in prison, bound by shackles. Even if you are pardoned, you are still tied with a golden lock. People are bound by love and desire, just like being in prison. Even if you leave home (become a monk), you are still bound by precepts, just like being tied with a golden lock. Now, using this analogy, internal and external attachments arise. The iron lock in prison is like the calculations of externalists; being pardoned, the golden lock, is like the calculations of internalists. Although the golden lock and the iron lock are different, the meaning of being bound is the same. Although the Buddha's teachings are superior, there is no difference in being bound by views. 'The two jades of jade and rat', jade is jade. The people of Zheng valued jade, and if someone obtained it, they would give generous rewards. The people of Zhou heard about it and plotted for the generous rewards. The custom of the people of Zhou was to call a dead rat jade, so they took a dead rat to Zheng. The people of Zheng laughed at him. That person woke up and replied to the people of Zheng: 'The people of Chu regard the pheasant as a phoenix because the King of Chu valued the phoenix. There was someone who did not recognize the phoenix, and on the road, he met someone carrying a pheasant and asked him, 'What kind of bird is this?'' The carrier knew that he did not recognize it, so he teased him and said, 'It is a phoenix.' That person thought it was true and asked the carrier, 'Are you selling it?' He replied, 'Yes.' He asked how much it cost, and he replied, 'Ten thousand coins.' He bought it at a high price, intending to offer it to the King of Chu. After he got it, the pheasant died. The King of Chu heard about it and felt ashamed, so he summoned him to inquire. The King of Chu also thought it was true, so he rewarded him with one hundred thousand coins. Therefore, know that the essence of Zhou and Zheng, purity and impurity, are forever different. Non-attachment is like Zheng, and arising views is like Zhou. The names are the same, but the essence is different, which is what this means. The name and meaning of the Tripitaka (meaning 'Three Baskets') and even the four gates of the Perfect Teaching are like jade, and arising love and attachment are like dead rats. 'The two milks of cow and donkey', and the 'Shastra' says: 'There may be good words elsewhere, but they also come from the Buddhist scriptures.' If
非佛法。初聞以好。久則不妙。譬如驢乳。其色雖同。抨但成糞。故佛法外道語。同有不殺慈悲之言。搜窮其實。盡歸虛妄。今此亦爾。外計雖有有無等言。研核無實。儘是虛妄。佛法大小一十六門。雖云有無。但破執心。自歸正轍。故云有成不成。于外起計。如驢乳。藏等起計。如牛乳。乳名雖同。其體永別。見名雖等。所執各異。外雖除執。無理可成。藏等離著。自入正轍。又大智度論云。謂佛教。如牛乳。修得解脫。如抨得酪生熟酥等。外道教。猶彼驢乳。本非出酪之物。外道之教。無解脫味。故抨驢乳。但成屎尿。依外道教行。但招苦果。無所成益。迦羅鎮頭二果者。大涅槃經云。善男子。如迦羅林。其樹眾多。唯有一株鎮頭迦樹。二果相似。是果熟時。有一女人。悉皆拾取。鎮頭迦果。唯有一分。迦羅迦果。乃有十分。女人不識。持來詣市。凡愚不識。買迦羅迦。啖已命終。有智人輩。聞是事已。問是女人。汝於何處得是果來。女人示處。諸人即言。彼方多有無量迦羅迦樹。唯有一株鎮頭迦樹。諸人知已。笑而捨去。經譬僧伽藍清濁二眾。今藉以譬內見外見。二見名同。有害不害。如外見發。說無因果。歸於邪無。若內見起。猶執大小經論所詮。害謂損其善根。故知或名同體異。不可雷同。或名異體同。應
【現代漢語翻譯】 現代漢語譯本 這不是佛法。最初聽起來好像很好，但時間長了就不妙了。比如驢奶，顏色雖然一樣，但攪拌后只能變成糞便。所以，佛法和外道的言論，都有不殺生和慈悲的說法，但深入探究其實質，最終都歸於虛妄。現在這種情況也是如此，外道的理論雖然也有有無等說法，但仔細研究並沒有實際內容，都是虛妄的。佛法的大小乘一十六個法門，雖然也說有無，但只是爲了破除執著之心，最終迴歸正道。所以說有成就和沒有成就。對外道產生計較，就像驢奶一樣。對三藏等佛法產生計較，就像牛奶一樣。奶的名字雖然相同，但本質永遠不同。見解的名字雖然相似，但所執著的內容各不相同。外道雖然也能去除執著，但沒有真理可以成就。三藏等佛法離開執著，自然進入正道。 又如《大智度論》所說，佛法就像牛奶，通過修行可以得到解脫，就像攪拌牛奶可以得到酪、生酥、熟酥等。外道的教義，就像驢奶，本來就不是能產出酪的東西。外道的教義，沒有解脫的滋味。所以攪拌驢奶，只能變成屎尿。依照外道的教義修行，只能招來痛苦的果報，沒有任何益處。 關於迦羅鎮頭二果的比喻，《大涅槃經》中說：『善男子，比如迦羅林，那裡的樹木眾多，只有一棵鎮頭迦樹。兩種果實很相似。果實成熟的時候，有一個女人，全部都拾取了。鎮頭迦果只有一小部分，迦羅迦果佔了十分之多。女人不認識，拿到市場上去賣。愚蠢的人不認識，買了迦羅迦果，吃了之後就死了。有智慧的人，聽到這件事後，問那個女人，你從哪裡得到這些果實的？女人指出了地方。人們就說，那個地方有很多迦羅迦樹，只有一棵鎮頭迦樹。』人們知道后，笑著離開了。 這個比喻可以用來比喻僧伽藍中清凈和不清凈的兩種僧眾。現在借用這個比喻來比喻內見和外見。兩種見解名稱相同，但一個有害，一個無害。如果產生外見，就會說沒有因果，最終歸於邪見。如果產生內見，即使執著于大小乘經論所詮釋的內容，也會有害，害處在於損害其善根。所以要知道，有的名稱相同但本質不同，不能混為一談。有的名稱不同但本質相同，應該區別對待。
【English Translation】 English version This is not the Buddha-dharma. At first hearing, it seems good, but after a long time, it is not wonderful. For example, donkey's milk, although the color is the same, can only be turned into dung when churned. Therefore, both Buddha-dharma and non-Buddhist teachings have words of non-killing and compassion, but when their essence is thoroughly investigated, they all return to falsehood. This is also the case now. Although non-Buddhist theories also have statements such as existence and non-existence, upon careful examination, they have no real content and are all false. The sixteen gates of the Great and Small Vehicles of Buddha-dharma, although they speak of existence and non-existence, are only to break the mind of attachment and return to the right path. Therefore, it is said that there is accomplishment and non-accomplishment. To have calculations about non-Buddhist teachings is like donkey's milk. To have calculations about the Tripitaka and other Buddha-dharma is like cow's milk. Although the names of milk are the same, their essence is forever different. Although the names of views are similar, what they are attached to is different. Although non-Buddhists can also remove attachments, there is no truth to be accomplished. The Tripitaka and other Buddha-dharma, leaving attachments, naturally enter the right path. Furthermore, as stated in the Mahaprajnaparamita Shastra, the Buddha-dharma is like cow's milk, through cultivation one can attain liberation, just as churning cow's milk can produce cream, raw butter, and ghee. Non-Buddhist teachings are like donkey's milk, which is not something that can produce cream in the first place. Non-Buddhist teachings have no taste of liberation. Therefore, churning donkey's milk only turns into excrement. Following non-Buddhist teachings, one only invites painful consequences and gains no benefit. Regarding the analogy of the two fruits, Khararjurna and Badara, the Mahaparinirvana Sutra says: 'Good man, for example, in the Khararjurna forest, there are many trees, but only one Badara tree. The two fruits are similar. When the fruits are ripe, there is a woman who picks them all up. The Badara fruit is only a small portion, and the Khararjurna fruit accounts for ten parts. The woman does not recognize them and takes them to the market to sell. Foolish people do not recognize them and buy the Khararjurna fruit, and die after eating it. Wise people, after hearing about this, ask the woman, 'Where did you get these fruits from?' The woman points out the place. The people then say, 'That place has many Khararjurna trees, but only one Badara tree.' After the people know this, they laugh and leave. This analogy can be used to compare the pure and impure Sangha in a monastery. Now, this analogy is borrowed to compare internal and external views. The two views have the same name, but one is harmful and the other is harmless. If an external view arises, it will say that there is no cause and effect, and ultimately return to nihilism. If an internal view arises, even if one is attached to what is explained in the sutras and treatises of the Great and Small Vehicles, it will be harmful, the harm being the damage to one's roots of goodness. Therefore, one should know that some names are the same but the essence is different, and they cannot be confused. Some names are different but the essence is the same, and they should be distinguished.
須甄別。邪正既辯。玉石俄分。不濫初修。深裨後學。又華嚴演義云。此方儒道玄妙。不越三玄。周易為真玄。老子為虛玄。莊子為談玄。老子道德經云。道生一。一生二。二生三。三生萬物。注云。一者。沖和之氣也。言道動出沖和妙氣。于生物之理未足。又生陽氣。陽氣不能獨生。又生陰氣。積沖氣之一。故云一生二。生積陽氣之二。故云二生三。陰陽含孕。沖氣調和。然後萬物阜成。故云三生萬物。次下又云。萬物負陰而抱陽。沖氣以為和。上來皆明萬物自然生也。莊子宗師篇云。在太極之先。而不為高。在六合之下。而不為深。先天地生而不為久。長於上古而不為老。注云。言道之無所不在也。故在高為無高。在深為無深。在久為無久。在老為無老。無所不在。所在皆無也。又云。知天之所為。知人之所為。注云。知天之所為者。自然也。意云。但有知有為。皆不為而為。故自然也。今斷云。若以自然為因者。斷義也。即老子意。由道生一。道是自然。故以為因。是邪因也。又若謂萬物自然而生。即莊子意。則萬物自然。無使之然。故曰自然。即無因也。如烏之黑。即莊子文。涅槃經意。周易云。一陰一陽謂之道。陰陽不測謂之神。釋云。一謂無也。無陰無陽。乃謂之道。一得為無者。無是虛無。虛空不可分
【現代漢語翻譯】 現代漢語譯本 需要仔細辨別。當邪惡與正義被區分開來，就像玉石與瓦礫瞬間分離。不隨意對待最初的修行，對後來的學習大有裨益。此外，《華嚴演義》中說，此地的儒家、道家的玄妙之處，都未超出『三玄』。《周易》是『真玄』，老子是『虛玄』，莊子是『談玄』。老子的《道德經》中說：『道生一，一生二，二生三，三生萬物。』 註釋說：『一』是指沖和之氣。意思是說道運動產生沖和的妙氣，但生物的道理還不足夠，又產生陽氣，陽氣不能獨自產生，又產生陰氣。積累沖和之氣成為『一』，所以說『一生二』。產生積累的陽氣成為『二』，所以說『二生三』。陰陽相互包含孕育，沖和之氣調和，然後萬物才豐富產生，所以說『三生萬物』。接下來又說：『萬物揹負陰氣而懷抱陽氣，憑藉沖和之氣達到和諧。』 以上都是說明萬物自然而生的道理。莊子的《宗師篇》中說：『在太極之前，不認為是高；在六合之下，不認為是深。比天地產生更早，不認為是長久；比上古更長，不認為是衰老。』 註釋說：『這是說道無所不在。』 所以在高處不認為是高，在深處不認為是深，在長久不認為是長久，在衰老不認為是衰老。無所不在，所在之處皆是空無。又說：『知道天所為的，知道人所為的。』 註釋說：『知道天所為的，就是自然。』 意思是說，只要有知有為，都是不作為而作為，所以是自然。現在斷定說：如果以自然作為原因，這是斷滅的見解。這就是老子的意思，由道產生一，道是自然，所以認為道是原因，這是邪因。又如果說萬物自然而生，這就是莊子的意思，那麼萬物是自然而然的，沒有使它這樣的原因，所以說是自然，也就是沒有原因。比如烏鴉的黑色，就是莊子的文章。《涅槃經》的意思。《周易》說：『一陰一陽叫做道。陰陽變化莫測叫做神。』 解釋說：『一』是指無。沒有陰沒有陽，才叫做道。『一』可以理解為『無』，『無』是虛無，虛空不可分割。
【English Translation】 English version It is necessary to carefully discern. When evil and righteousness are distinguished, it's like jade and rubble being separated instantly. Not being careless with the initial practice is greatly beneficial to later learning. Furthermore, the 『Hua Yan Yan Yi』 says that the profound mysteries of Confucianism and Taoism in this land do not exceed the 『Three Profoundities』. The 『Zhou Yi』 (Book of Changes) is the 『True Profoundity』, Lao Tzu (Laozi) is the 『Empty Profoundity』, and Zhuang Tzu (Zhuangzi) is the 『Talking Profoundity』. Lao Tzu's 『Tao Te Ching』 says: 『The Tao (Dao) produces one, one produces two, two produces three, three produces all things.』 The commentary says: 『One』 refers to the harmonious Qi (energy). It means that the movement of the Tao produces harmonious and wondrous Qi, but the principle of creating things is not sufficient, so it produces Yang Qi (positive energy). Yang Qi cannot produce itself alone, so it produces Yin Qi (negative energy). Accumulating the harmonious Qi becomes 『one』, so it is said 『one produces two』. Producing accumulated Yang Qi becomes 『two』, so it is said 『two produces three』. Yin and Yang mutually contain and nurture each other, and the harmonious Qi is harmonized, then all things are richly produced, so it is said 『three produces all things』. Next, it says: 『All things carry Yin and embrace Yang, relying on harmonious Qi to achieve harmony.』 The above all explain the principle of all things being produced naturally. Zhuang Tzu's 『Mastering the Tao』 says: 『Before the Taiji (the Great Ultimate), it is not considered high; below the Six Directions, it is not considered deep. Earlier than the creation of heaven and earth, it is not considered long; longer than ancient times, it is not considered old.』 The commentary says: 『This is saying that the Tao is omnipresent.』 Therefore, in a high place, it is not considered high; in a deep place, it is not considered deep; in a long time, it is not considered long; in old age, it is not considered old. Omnipresent, all places are empty. It also says: 『Knowing what Heaven does, knowing what man does.』 The commentary says: 『Knowing what Heaven does is nature.』 It means that as long as there is knowing and doing, it is doing without doing, so it is nature. Now it is asserted: If nature is taken as the cause, this is a nihilistic view. This is Lao Tzu's meaning, that the Tao produces one, and the Tao is nature, so considering the Tao as the cause is a heretical cause. Also, if it is said that all things are produced naturally, this is Zhuang Tzu's meaning, then all things are natural, without a cause making them so, so it is said to be nature, which is to say there is no cause. Like the blackness of a crow, this is Zhuang Tzu's writing. The meaning of the 『Nirvana Sutra』. The 『Zhou Yi』 says: 『One Yin and one Yang are called the Tao. The unpredictable changes of Yin and Yang are called Shen (spirit).』 The explanation says: 『One』 refers to emptiness. Without Yin and without Yang, it is called the Tao. 『One』 can be understood as 『emptiness』, and 『emptiness』 is void, and the void cannot be divided.
別。唯一而已。故以一為無也。若有境。則有彼此相形。有二有三。不得為一故。在陰之時。而不見為陰之功。在陽之時。而不見為。陽之力。自然而有陰陽。自然無所營為。此則道之謂也。今斷云。若以陰陽變易能生。即是邪因。又一者無也。即是無因。若計一為虛無自然。則皆無因也。則人自然生。應常生人。不待父母等眾緣。菩提自然生。則一切果報。不由修得。又易云。寂然不動。感。而遂通天下之故。禮云。人生而靜。天之性也。感物而動。性之慾也。后儒皆以言詞小同。不觀前後本所建立。致欲渾和三教。但見言有小同。豈知義有大異。是知不入正宗。焉知言同意別。未明已眼。寧鑒名異體同。所以徇語者迷。據文者惑。恐參大旨。故錄示之。且如外道說自然以為至道。不成方便。仍壞正因。佛教亦說自然。雖成正教。猶是悉檀對治。未為究竟。以此一例。其餘可知。又直饒見超四句。始出單四句。猶有復四句。具足四句。且單四句者。一有。二無。三亦有亦無。四非有非無。復四句者。一有有有無。二無有無無。三亦有亦無有。亦有亦無無。四非有非無有。非有非無無。而言復者。四句之中。皆說有無。具足四句者。四句之中。皆具四故。第一有句具四者。謂一有有。二有無。三有亦有亦無。四有非有
非無。第二無句中具四者。一無有。二無無。三無亦有亦無。四無非有非無。第三亦有亦無具四者。一亦有亦無有。二亦有亦無無。三亦有亦無。亦有亦無。四亦有亦無。非有非無。第四非有非無具四者。一非有非無有。二非有非無無。三非有非無。亦有亦無。四非有非無。非有非無。上四一十六句。為具足四句。第四絕言四句者。一單四句外。一絕言。二復四句外。一絕言。三具足四句外。一絕言。有三絕言。上諸四見。一一皆有八十八使相應。是見即外道見故。若約佛法。歷四教四門。各生四見。又一種四門。各一絕言。如是一一六各有八十八使。六十二見。百八等惑。百法鈔云。破邪執者。即二邊之邪執。總有三種二邊。一外道斷常二邊。如有外道一向執常。即四遍常論等是。此即常見邊。又有外道一向執斷。即七斷滅論是。此即斷見邊。第二小乘假實二邊。或有小乘一向執假。即一說部等。執一切法但有假名。而無實體。即是著假邊。又有小乘一向執實。即薩婆多及犢子部等。執諸法皆實。即是著實邊。第三大小乘空有二邊。即小乘有部等。執心外有法。是著有邊。大乘清辯菩薩等。撥菩提涅槃悉無。即是著空邊。顯中道者有二。一假施設中道。二真實中道。真實中道有三。一者。能證凈分依他。是其妙有。
【現代漢語翻譯】 現代漢語譯本 『非無』。第二『無』句中包含四種情況：第一種是『無有』，第二種是『無無』，第三種是『無亦有亦無』，第四種是『無非有非無』。 第三『亦有亦無』句中包含四種情況：第一種是『亦有亦無有』，第二種是『亦有亦無無』，第三種是『亦有亦無亦有亦無』，第四種是『亦有亦無非有非無』。 第四『非有非無』句中包含四種情況：第一種是『非有非無有』，第二種是『非有非無無』，第三種是『非有非無亦有亦無』，第四種是『非有非無非有非無』。 以上四句，每一句又分出四句，總共十六句，構成了具足四句。 第四種是絕言四句，分為三種情況：第一種是單四句之外的絕言，第二種是復四句之外的絕言，第三種是具足四句之外的絕言。總共有三種絕言。 以上各種四見，每一種都與八十八使相應，這些見解都是外道見解。 如果按照佛法，歷經四教四門，每一種都會產生四種見解。又有一種四門，每一種都對應一種絕言。像這樣，每一種（四見、四教、四門、絕言）都各有八十八使、六十二見、百八等惑。《百法鈔》中說，破除邪執，就是破除二邊的邪執。總共有三種二邊：第一種是外道的斷常二邊。例如，有些外道一味執著于常，即四遍常論等，這就是常見邊。又有些外道一味執著于斷，即七斷滅論，這就是斷見邊。第二種是小乘的假實二邊。有些小乘一味執著于假，例如一說部等，認為一切法都只有假名而沒有實體，這就是著假邊。又有些小乘一味執著于實，例如薩婆多部及犢子部等，認為諸法都是真實的，這就是著實邊。第三種是大小乘的空有二邊。例如小乘的有部等，執著於心外有法，這就是著有邊。大乘的清辯菩薩等，否定菩提涅槃的存在，這就是著空邊。 顯現中道有兩種：第一種是假施設中道，第二種是真實中道。真實中道有三種：第一種是能證凈分依他，是其妙有。
【English Translation】 English version 'Non-being.' The second 'non-being' statement contains four possibilities: first, 'non-being exists'; second, 'non-being does not exist'; third, 'non-being both exists and does not exist'; fourth, 'non-being neither exists nor does not exist.' The third 'both being and non-being' statement contains four possibilities: first, 'both being and non-being exist'; second, 'both being and non-being do not exist'; third, 'both being and non-being are both being and non-being'; fourth, 'both being and non-being are neither being nor non-being.' The fourth 'neither being nor non-being' statement contains four possibilities: first, 'neither being nor non-being exists'; second, 'neither being nor non-being does not exist'; third, 'neither being nor non-being is both being and non-being'; fourth, 'neither being nor non-being is neither being nor non-being.' The above four statements, each divided into four, totaling sixteen statements, constitute the complete fourfold negation. The fourth is the four statements beyond words, divided into three situations: first, the silence beyond the single four statements; second, the silence beyond the repeated four statements; third, the silence beyond the complete four statements. There are three silences beyond words. Each of the above four views corresponds to eighty-eight fetters; these views are heretical views. According to Buddhist teachings, going through the Four Teachings and Four Gates, each will produce four views. There is also a kind of Four Gates, each corresponding to one silence beyond words. Like this, each (four views, Four Teachings, Four Gates, silence beyond words) has eighty-eight fetters, sixty-two views, and one hundred and eight delusions. The Bai Fa Chao says that breaking through wrong attachments is breaking through the wrong attachments of the two extremes. There are three kinds of two extremes in total: first, the two extremes of eternalism and annihilationism of external paths. For example, some external paths cling to eternalism, such as the Fourfold Eternalism Theory, which is the extreme of eternalism. Some external paths cling to annihilationism, such as the Seven Annihilation Theories, which is the extreme of annihilationism. Second, the two extremes of false and real in the Hinayana. Some Hinayana cling to falsity, such as the Ekavyavahārika school, believing that all dharmas are only nominally existent and have no substance, which is clinging to the extreme of falsity. Some Hinayana cling to reality, such as the Sarvāstivāda and Vātsīputrīya schools, believing that all dharmas are real, which is clinging to the extreme of reality. Third, the two extremes of emptiness and existence in the Mahayana and Hinayana. For example, the Sarvāstivāda school of Hinayana clings to the existence of dharmas outside the mind, which is clinging to the extreme of existence. The Mahayana Bhāviveka and others deny the existence of Bodhi and Nirvana, which is clinging to the extreme of emptiness. Manifesting the Middle Way has two aspects: first, the provisional Middle Way; second, the true Middle Way. The true Middle Way has three aspects: first, the pure dependent origination that can be realized, which is its wonderful existence.
智起惑盡。名曰真空。妙有真空。正處中道。二者。能證有為。是其妙有。所證真理。名曰真空。妙有真空。正處中道。三者。唯於法身上說本來實性。名為妙有。即此實性。便是真空。妙有真空。正處中道。二假施設中道者。即佛於後得智中。而假施設。亦有三種。一者。不斷不常中道。謂佛經中。說有異熟識為總報主。此陰才滅。彼陰便生。即不是斷。此破外道斷常二邊。又說生滅不定。名曰無常。即是不常。二者。不假不實中道者。謂佛經中。說一切色心從種而生者。即是不假。依此分位。或有相形。即是不實。稱實而談。正處中道。此破小乘假實二邊。三者。不有不無中道。即經說我法遍計。即是不有。依圓妙有。即是不無。離有離無。正處中道。此破大小乘空有二邊。是以欲執二邊之情。即背中道之理。才作四句之解。便失一乘之門。須知非離邊有中。亦非即邊是中。若離邊求中。則邊見未泯。若即邊是中。中解猶存。是以難解難知。唯深般若。執之如大火聚。四邊不可觸之。了之若清涼池。諸門皆可入矣。故知法無定相。迴轉隨心。執即成非。達之無咎。如四句法。通塞猶人。在法名四句。悟入名四門。妄計名四執。毀法名四謗。是知四句不動。得失空生。一法無差升沉自異。又唯心訣破一百二十種見解
【現代漢語翻譯】 現代漢語譯本：智慧生起，惑業消盡，這叫做真空（Zhenkong，True Emptiness）。妙有（Miaoyou，Wonderful Existence）與真空，正處於中道（Zhongdao，Middle Way）。 第一種情況，能夠證得有為法（Youwei，conditioned phenomena），是其妙有；所證悟的真理，叫做真空。妙有與真空，正處於中道。 第二種情況，唯有在法身（Fashen，Dharmakaya）上所說的本來真實自性，叫做妙有；這真實自性，便是真空。妙有與真空，正處於中道。 二假施設中道（Erjia Shishe Zhongdao，Two Provisional Middle Ways）是指，佛在後得智（Houdezhi，Wisdom Attained Afterwards）中，而假施設，也有三種。第一種，不斷不常中道（Buduan Buchang Zhongdao，Middle Way of Neither Interruption Nor Permanence），佛經中說有異熟識（Yishu Shi，Vipaka-vijnana，Resultant Consciousness）作為總報主，此陰（Yin，Skandha，aggregate）才滅，彼陰便生，即不是斷，這破斥了外道（Waidào，Heretics）的斷見和常見二邊。又說生滅不定，名叫無常（Wuchang，Impermanence），即是不常。 第二種，不假不實中道（Bujia Bushi Zhongdao，Middle Way of Neither False Nor Real），佛經中說一切色心（Sèxin，Form and Mind）從種子而生，即是不假；依此分位，或有相形，即是不實。稱實而談，正處於中道，這破斥了小乘（Xiaocheng，Hinayana）的假有和實有二邊。 第三種，不有不無中道（Buyou Buwu Zhongdao，Middle Way of Neither Existence Nor Non-existence），即經中說我法遍計（Wofa Bianji，Discrimination of Self and Dharma），即是不有；依圓妙有（Yuan Miaoyou，Perfect Wonderful Existence），即是不無。離有離無，正處於中道，這破斥了大乘（Dacheng，Mahayana）和小乘的空有二邊。因此，想要執著二邊之情，就背離了中道之理；才作出四句（Siju，Tetralemma）的解釋，便失去了進入一乘（Yicheng，Ekayana，One Vehicle）之門。須知不是離開邊見才有中道，也不是說邊見就是中道。如果離開邊見去尋求中道，那麼邊見就沒有泯滅；如果說邊見就是中道，那麼中道的理解仍然存在。因此，難以理解難以知曉，唯有甚深般若（Shenzhen Bore，Profound Prajna，Wisdom）。執著它就像執著一大火聚，四邊都不可觸碰；瞭解它就像清涼的池水，各個門都可以進入。所以要知道法無定相，迴轉隨心，執著就變成錯誤，通達就沒有過失。如四句法，通達或阻塞就像人一樣，在法中名叫四句，悟入名叫四門（Simen，Four Gates），妄加計度名叫四執（Sizhi，Four Attachments），譭謗佛法名叫四謗（Sibang，Four Slanders）。由此可知四句不動，得失憑空而生，一法沒有差別，升沉在於自身。又，唯心訣（Weixin Jue，Essence of Mind Only）破除一百二十種見解。
【English Translation】 English version: When wisdom arises and delusion ceases, it is called Zhenkong (真空, True Emptiness). Miaoyou (妙有, Wonderful Existence) and Zhenkong are precisely in the Zhongdao (中道, Middle Way). Firstly, that which can realize Youwei (有為, conditioned phenomena) is its Miaoyou; the truth realized is called Zhenkong. Miaoyou and Zhenkong are precisely in the Zhongdao. Secondly, only the originally true nature spoken of in the Fashen (法身, Dharmakaya, Dharma Body) is called Miaoyou; this true nature is precisely Zhenkong. Miaoyou and Zhenkong are precisely in the Zhongdao. Erjia Shishe Zhongdao (二假施設中道, Two Provisional Middle Ways) refers to the Buddha's provisional establishment in Houdezhi (后得智, Wisdom Attained Afterwards), which also has three aspects. The first is Buduan Buchang Zhongdao (不斷不常中道, Middle Way of Neither Interruption Nor Permanence). The sutras say that Yishu Shi (異熟識, Vipaka-vijnana, Resultant Consciousness) is the master of the overall retribution; when this Yin (陰, Skandha, aggregate) ceases, the other Yin arises, which is not interruption. This refutes the two extremes of interruption and permanence of the Waidào (外道, Heretics). It is also said that arising and ceasing are uncertain, called Wuchang (無常, Impermanence), which is not permanence. The second is Bujia Bushi Zhongdao (不假不實中道, Middle Way of Neither False Nor Real). The sutras say that all Sèxin (色心, Form and Mind) arise from seeds, which is not false; according to this position, there may be forms, which is not real. Speaking truthfully, it is precisely in the Middle Way. This refutes the two extremes of falsity and reality of the Xiaocheng (小乘, Hinayana). The third is Buyou Buwu Zhongdao (不有不無中道, Middle Way of Neither Existence Nor Non-existence). That is, the sutras say that Wofa Bianji (我法遍計, Discrimination of Self and Dharma) is not existence; relying on Yuan Miaoyou (圓妙有, Perfect Wonderful Existence), it is not non-existence. Being apart from existence and non-existence, it is precisely in the Middle Way. This refutes the two extremes of emptiness and existence of the Dacheng (大乘, Mahayana) and Xiaocheng. Therefore, wanting to cling to the emotions of the two extremes is to turn away from the principle of the Middle Way; making an explanation of the Siju (四句, Tetralemma) loses the gate to enter the Yicheng (一乘, Ekayana, One Vehicle). One must know that the Middle Way is not apart from the extremes, nor is it that the extremes are the Middle Way. If one seeks the Middle Way apart from the extremes, then the view of the extremes has not been eliminated; if one says that the extremes are the Middle Way, then the understanding of the Middle Way still exists. Therefore, it is difficult to understand and difficult to know, only the Shenzhen Bore (甚深般若, Profound Prajna, Wisdom) can. Clinging to it is like clinging to a great fire, the four sides cannot be touched; understanding it is like a cool pond, all gates can be entered. Therefore, know that the Dharma has no fixed form, it turns with the mind; clinging to it becomes wrong, understanding it has no fault. Like the Siju Dharma, understanding or obstruction is like a person; in the Dharma it is called Siju, enlightenment is called Simen (四門, Four Gates), false calculation is called Sizhi (四執, Four Attachments), and slandering the Dharma is called Sibang (四謗, Four Slanders). From this it can be known that the Siju does not move, gain and loss arise from emptiness, one Dharma has no difference, rising and falling are different by themselves. Furthermore, the Weixin Jue (唯心訣, Essence of Mind Only) breaks through one hundred and twenty kinds of views.
云。或和神養氣而保自然。或苦質摧形而為至道。或執無著而椿立前境。或求靜慮而伏捺妄心。或刳情滅法以凝空。或附影緣塵而抱相。或喪靈原之真照。或殞佛種之正因。或純識凝神。受報于無情之地。或澄心泯色。住果於八難之天。或著有而守干城。或撥無而同兔角。或絕見而居闇室。或立照而存所知。或認有覺。是真佛之形。或效無知。同木石之類。或執妄取究竟之果。如即泥是瓶。或忘緣趣解脫之門。似撥波求水。或外騁而妄興夢事。或內守而端居抱愚。或宗一而物像同如。或見異而各立法界。或守愚癡。無分別而為大道。或尚空見。排善惡而作真修。或解不思議性作頑空。或體真善妙色為實有。或修沈機絕想。同有漏之天。或學覺觀思惟。墮情量之域。或不窮妄性作冥初之解。或昧於幻體。立空無之宗。或認影像而為真。或舍虛妄而求實。或詺見聞性為活物。或指幻化境作無情。或起意而乖寂知。或斷念而虧佛用。或迷性功德而起色身之見。或據畢竟空。而生斷滅之心。或執大理而頓棄莊嚴。或迷漸說而一向造作。或據體離緣而堅性執。或忘泯一切而守己愚。或定人法自爾。而墮無因。或執境智和合。而生共見。或執心境混同。亂能所之法。或著分別真俗。縛智障之愚。或守一如不變而墮常。或定四相所遷
【現代漢語翻譯】 現代漢語譯本 有人通過調養精氣來保持自然狀態，有人通過折磨肉體來追求最高的真理，有人執著于無所依傍的狀態而像木樁一樣立於眼前之境，有人尋求禪定來壓制虛妄之心，有人掏空情感泯滅一切法以達到空寂的境界，有人依附於外在的影像和塵世的因緣而執著于表象，有人喪失了靈性本源的真實照見，有人斷送了成佛的正因，有人純粹以意識凝聚精神，在無情的世界裡承受果報，有人澄凈心念泯滅形色，在八難天中安住，有人執著于『有』而守護著自己的堡壘，有人否定一切而如同尋找兔角一樣徒勞，有人斷絕一切見解而居住在黑暗的房間里，有人樹立觀照而保留所知，有人認為有知覺的就是真佛的形體，有人效仿無知，如同木頭石頭一樣，有人執著于虛妄而追求究竟的果實，就像把泥土當作瓶子一樣，有人忘記因緣而尋求解脫之門，好像撥開水波來尋找水一樣，有人向外馳騁而虛妄地產生夢幻之事，有人向內守護而端坐著抱守愚昧，有人尊崇『一』而認為萬物都相同，有人看到差異而各自建立自己的法界，有人抱守愚癡，沒有分別地認為這就是大道，有人崇尚空洞的見解，排斥善惡而當作真正的修行，有人把不可思議的自性理解為頑固的空無，有人把真實美好的妙色當作真實的存在，有人修習沉寂的機巧，斷絕一切思慮，如同有漏天一樣，有人學習覺觀思惟，墮入情感計量的領域，有人不窮究虛妄的自性而作出冥頑不靈的解釋，有人不明白幻化的本體，而樹立空無的宗旨，有人把影像當作真實的，有人捨棄虛妄而尋求真實，有人把見聞的自性稱作活物，有人把幻化的境界指為無情之物，有人一起心動念就違背了寂靜的覺知，有人一斷絕念頭就虧損了佛的妙用，有人迷惑于自性的功德而產生對色身的執著，有人根據畢竟空而產生斷滅之心，有人執著于大道理而立刻拋棄莊嚴，有人迷惑于漸進的說法而一味地造作，有人根據本體而脫離因緣，從而堅固地執著于自性，有人忘記泯滅一切而抱守自己的愚昧，有人認為人法自然就是如此，從而墮入無因論，有人執著于境界和智慧的和合，從而產生共同的見解，有人執著於心境的混同，擾亂能取和所取的法則，有人執著于分別真俗，束縛于智障的愚昧，有人抱守一如不變而墮入常見，有人認為四相遷流是永恒不變的
【English Translation】 English version Some cultivate their vital energy to preserve their natural state; others torment their physical bodies in pursuit of the ultimate truth. Some cling to a state of non-attachment, standing like a post before their present circumstances. Some seek quiet contemplation to subdue their deluded minds. Some empty their emotions and extinguish all dharmas to attain a state of stillness and emptiness. Some cling to external images and worldly conditions, embracing appearances. Some lose the true illumination of their spiritual origin; others destroy the right cause for Buddhahood. Some purely condense consciousness and spirit, receiving retribution in a realm devoid of sentience. Some purify their minds and extinguish form, dwelling in the heavens of the Eight Difficulties. Some cling to existence, guarding their fortress; others deny everything, like searching for rabbit horns in vain. Some sever all views, dwelling in a dark room; others establish illumination, retaining what is known. Some recognize the sentient as the form of the true Buddha; others imitate non-sentience, like wood and stone. Some cling to delusion, seeking the ultimate fruit, like mistaking mud for a vase. Some forget conditions, seeking the gate of liberation, like parting the waves to find water. Some outwardly indulge in deluded dreams; others inwardly remain, stubbornly embracing ignorance. Some venerate oneness, considering all things the same; others see differences, each establishing their own dharma realm. Some cling to ignorance, considering non-discrimination as the great path; others value emptiness, rejecting good and evil as true practice. Some interpret the inconceivable nature as stubborn emptiness; others consider the true and wonderful form as truly existent. Some cultivate silent mechanisms, severing all thoughts, like the heavens of the realm of desire; others study perception and contemplation, falling into the realm of emotional measurement. Some do not exhaust the deluded nature, interpreting it as primordial darkness; others are ignorant of the illusory body, establishing the doctrine of emptiness. Some recognize images as truth; others abandon illusion, seeking reality. Some call the nature of seeing and hearing a living thing; others point to the illusory realm as non-sentient. Some, with the arising of intention, deviate from the stillness of awareness; others, with the cessation of thought, diminish the function of the Buddha. Some are deluded by the merits of their nature, giving rise to the view of the physical body; others, based on ultimate emptiness, give rise to the mind of annihilation. Some cling to great principles, immediately abandoning adornments; others are deluded by gradual teachings, constantly creating. Some, based on the essence, separate from conditions, firmly clinging to their nature; others forget to extinguish everything, stubbornly holding onto their own ignorance. Some determine that people and dharmas are naturally so, falling into causelessness; others cling to the union of realm and wisdom, giving rise to shared views. Some cling to the mixing of mind and realm, disrupting the laws of the knower and the known; others cling to distinguishing between truth and falsehood, bound by the ignorance of intellectual obstacles. Some cling to unchanging oneness, falling into permanence; others determine that the four characteristics are constantly changing.
而沉斷。或執無修而祛聖位。或言有證而背天真。或耽依正而隨世輪迴。或厭生死而喪真解脫。或迷真空而崇因著果。或昧實際而欣佛厭魔。或著隨宜所說。而守語為真。或失音聲實相。而離言求默。或宗教乘而厭自性之定。或弘禪觀而斥了義之詮。或鬥奇特而但顧出身。俄沈識海。或作凈潔而唯求玄密。反墮陰城。或起殊勝知解。而斡肉為瘡。或住本性清凈。而執藥成病。或尋文采義而飲客水。或守靜居閑而坐法塵。或起有得心。談無相大乘。或運圖度想。探物外玄旨。或廢說起絕言之見。或存詮招執指之機。或認動用而處生滅根原。或專記憶而住識想邊際。或安排失圓覺之性。或縱任虧入道之門。或起身心精進。而滯有為。或守任真無事。而沈慧縛。或專計念勤思。而失於正受。或效無礙自在。而放舍修行。或隨結使而恃本性空。或執纏蓋而妄加除斷。或保重而生法愛。或輕慢而毀佛因。或進求而乖本心。或退墮而成放逸。或語證相違而虧實地。或體用各據而乖佛乘。或欣寂而住空。失大悲之性。或泯緣而厭假。違法爾之門。或著我見而昧人空。或迷現量而堅法執。或解不兼信而滋邪見。或信不具解而養無明。或云人是而法非。或稱境深而智淺。或取而迷物性。或舍而乖即真。或離而違因。或即而亡果。或非而謗
【現代漢語翻譯】 現代漢語譯本： 或者沉溺於斷滅見。或者執著于無需修行而排斥聖位。或者說自己已經證悟卻背離了天真本性。或者沉迷於依報和正報而隨著世間的輪迴流轉。或者厭惡生死而喪失了真正的解脫。或者迷惑于真空的道理而崇尚因果報應。或者不明白實際理地而喜歡佛而厭惡魔。或者執著于隨順機宜所說的話，而把言語當作真實。或者失去了音聲的實相，而離開言語去追求沉默。或者宗奉教法和乘法，卻厭惡自性的禪定。或者弘揚禪觀，卻排斥了義的經典。或者爭鬥奇特，而只顧著表現自己，最終沉溺於識海之中。或者裝作清凈潔白，而只求玄妙隱秘，反而墮入陰暗的城池。或者生起殊勝的知解，卻把原本完好的身體弄得瘡痍滿身。或者安住在本性清凈的狀態，卻執著于這種狀態而使之成為一種疾病。或者尋章摘句，追求文采義理，如同飲用客人施捨的水一樣。或者守護著靜居閒適的生活，卻坐在法塵之中。或者生起有所得的心，卻談論著無相的大乘佛法。或者運用思慮和揣測，去探究事物之外的玄妙旨趣。或者廢棄言說而生起斷絕言語的見解。或者儲存詮釋而招來執指忘月的弊端。或者認為動用就是生滅的根源。或者專注于記憶，而住在識想的邊際。或者安排造作，而失去了圓覺的本性。或者放縱任性，而虧損了入道的門徑。或者起身心精進，卻滯留在有為法中。或者守護著任真無事的狀態，卻沉溺於慧縛之中。或者專注于計念和勤奮的思考，而失去了正受。或者效仿無礙自在，而放棄了修行。或者隨順煩惱習氣，卻仗恃本性空。或者執著于纏縛和蓋障，卻妄加除斷。或者過分珍重而生起法愛。或者輕慢而毀壞成佛的因。或者急於進求而違背了本心。或者退墮而成為放逸。或者言語和證悟相互違背而虧損了實地。或者體和用各自佔據一方而違背了佛乘。或者喜歡寂靜而住在空性之中，失去了大悲的本性。或者泯滅因緣而厭惡假有，違背了法爾如是的門徑。或者執著於我見而昧於人空。或者迷惑于現量而堅固法執。或者理解不包含信心而滋長邪見。或者信心不具備理解而滋養無明。或者說人是對的而法是錯的。或者說境界深奧而智慧淺薄。或者取著而迷惑於物性。或者捨棄而違背了即真。或者離棄而違背了因。或者執著于即而亡失了果。或者說非而誹謗。 而沉斷（沉溺於斷滅見）。或執無修而祛聖位。或言有證而背天真。或耽依正而隨世輪迴。或厭生死而喪真解脫。或迷真空而崇因著果。或昧實際而欣佛厭魔。或著隨宜所說。而守語為真。或失音聲實相。而離言求默。或宗教乘而厭自性之定。或弘禪觀而斥了義之詮。或鬥奇特而但顧出身。俄沈識海。或作凈潔而唯求玄密。反墮陰城。或起殊勝知解。而斡肉為瘡。或住本性清凈。而執藥成病。或尋文采義而飲客水。或守靜居閑而坐法塵。或起有得心。談無相大乘。或運圖度想。探物外玄旨。或廢說起絕言之見。或存詮招執指之機。或認動用而處生滅根原。或專記憶而住識想邊際。或安排失圓覺之性。或縱任虧入道之門。或起身心精進。而滯有為。或守任真無事。而沈慧縛。或專計念勤思。而失於正受。或效無礙自在。而放舍修行。或隨結使而恃本性空。或執纏蓋而妄加除斷。或保重而生法愛。或輕慢而毀佛因。或進求而乖本心。或退墮而成放逸。或語證相違而虧實地。或體用各據而乖佛乘。或欣寂而住空。失大悲之性。或泯緣而厭假。違法爾之門。或著我見而昧人空。或迷現量而堅法執。或解不兼信而滋邪見。或信不具解而養無明。或云人是而法非。或稱境深而智淺。或取而迷物性。或舍而乖即真。或離而違因。或即而亡果。或非而謗
【English Translation】 English version: Or sinking into nihilistic views. Or clinging to non-cultivation while rejecting the position of a sage. Or claiming to have attained enlightenment while turning away from their innate nature. Or indulging in the dependent and the proper, thus following the cycle of worldly existence. Or being disgusted with birth and death, thus losing true liberation. Or being deluded by the emptiness of reality, thus venerating causes and clinging to effects. Or being ignorant of actual reality, thus rejoicing in Buddhas while disliking demons. Or clinging to what is said according to circumstances, thus guarding words as truth. Or losing the true aspect of sound, thus seeking silence apart from words. Or revering teachings and vehicles, thus disliking the samadhi of their own nature. Or promoting Chan contemplation, thus rejecting the explanations of definitive meaning. Or competing for the extraordinary and unique, thus only caring about their own reputation, eventually sinking into the sea of consciousness. Or acting pure and clean while only seeking the mysterious and secret, thus falling into the dark city. Or giving rise to superior knowledge and understanding, thus turning healthy flesh into sores. Or dwelling in the purity of their original nature, thus clinging to the medicine and turning it into a disease. Or seeking literary elegance and meaning, thus drinking water given by a guest. Or guarding quietude and leisure, thus sitting in the dust of Dharma. Or giving rise to a mind of attainment, thus talking about the formless Mahayana. Or employing thought and speculation, thus exploring the mysterious meaning beyond things. Or abandoning speech and giving rise to the view of absolute silence. Or preserving explanations and inviting the trap of clinging to the finger and forgetting the moon. Or recognizing movement and dwelling in the root of birth and death. Or focusing on memory and dwelling on the edge of consciousness and thought. Or arranging and fabricating, thus losing the nature of perfect enlightenment (yuanjue). Or indulging in freedom and losing the gateway to entering the path. Or engaging in physical and mental diligence, thus becoming attached to conditioned phenomena. Or guarding the state of genuine inaction, thus sinking into the bondage of wisdom. Or focusing on calculation and diligent thought, thus losing right samadhi. Or imitating unobstructed freedom, thus abandoning cultivation. Or following afflictions and relying on the emptiness of their original nature. Or clinging to entanglements and coverings, thus falsely adding elimination and cutting off. Or cherishing too much and giving rise to love of Dharma. Or being disrespectful and destroying the cause of Buddhahood. Or eagerly seeking progress and deviating from their original mind. Or falling back and becoming indulgent. Or words and realization contradicting each other, thus damaging the real ground. Or essence and function each occupying a side, thus deviating from the Buddha vehicle. Or rejoicing in stillness and dwelling in emptiness, thus losing the nature of great compassion. Or obliterating conditions and disliking the provisional, thus violating the gate of suchness. Or clinging to self-view and being ignorant of the emptiness of self. Or being deluded by direct perception and solidifying attachment to Dharma. Or understanding not accompanied by faith, thus nourishing wrong views. Or faith not accompanied by understanding, thus nourishing ignorance. Or saying that people are right but the Dharma is wrong. Or saying that the state is deep but wisdom is shallow. Or grasping and being deluded by the nature of things. Or abandoning and deviating from immediate truth. Or separating and violating the cause. Or clinging to immediacy and losing the result. Or saying 'no' and slandering. and chen duan (nihilistic views). Or clinging to wu xiu (non-cultivation) while rejecting sheng wei (the position of a sage). Or claiming to have you zheng (attainment) while turning away from tian zhen (their innate nature). Or indulging in yi zheng (the dependent and the proper), thus following shi jian lun hui (the cycle of worldly existence). Or being disgusted with sheng si (birth and death), thus losing zhen jie tuo (true liberation). Or being deluded by zhen kong (the emptiness of reality), thus venerating yin guo (causes and effects). Or being ignorant of shi ji (actual reality), thus rejoicing in Fo (Buddhas) while disliking mo (demons). Or clinging to sui yi suo shuo (what is said according to circumstances), thus guarding yu (words) as truth. Or losing yin sheng shi xiang (the true aspect of sound), thus seeking mo (silence) apart from yan (words). Or revering zong cheng (teachings and vehicles), thus disliking zi xing zhi ding (the samadhi of their own nature). Or promoting chan guan (Chan contemplation), thus rejecting liao yi zhi quan (the explanations of definitive meaning). Or competing for qi te (the extraordinary and unique), thus only caring about chu shen (their own reputation), eventually sinking into shi hai (the sea of consciousness). Or acting jing jie (pure and clean) while only seeking xuan mi (the mysterious and secret), thus falling into yin cheng (the dark city). Or giving rise to shu sheng zhi jie (superior knowledge and understanding), thus turning rou (healthy flesh) into chuang (sores). Or dwelling in ben xing qing jing (the purity of their original nature), thus clinging to yao (the medicine) and turning it into bing (a disease). Or seeking wen cai yi (literary elegance and meaning), thus drinking ke shui (water given by a guest). Or guarding jing ju xian (quietude and leisure), thus sitting in fa chen (the dust of Dharma). Or giving rise to you de xin (a mind of attainment), thus talking about wu xiang da cheng (the formless Mahayana). Or employing tu du xiang (thought and speculation), thus exploring wu wai xuan zhi (the mysterious meaning beyond things). Or abandoning shuo (speech) and giving rise to jue yan zhi jian (the view of absolute silence). Or preserving quan (explanations) and inviting zhi zhi zhi ji (the trap of clinging to the finger and forgetting the moon). Or recognizing dong yong (movement) and dwelling in sheng mie gen yuan (the root of birth and death). Or focusing on ji yi (memory) and dwelling on shi xiang bian ji (the edge of consciousness and thought). Or arranging and fabricating, thus losing yuan jue zhi xing (the nature of perfect enlightenment). Or indulging in zong ren (freedom) and losing ru dao zhi men (the gateway to entering the path). Or engaging in shen xin jing jin (physical and mental diligence), thus becoming attached to you wei (conditioned phenomena). Or guarding ren zhen wu shi (the state of genuine inaction), thus sinking into hui fu (the bondage of wisdom). Or focusing on ji nian qin si (calculation and diligent thought), thus losing zheng shou (right samadhi). Or imitating wu ai zi zai (unobstructed freedom), thus abandoning xiu xing (cultivation). Or following jie shi (afflictions) and relying on ben xing kong (the emptiness of their original nature). Or clinging to chan gai (entanglements and coverings), thus falsely adding chu duan (elimination and cutting off). Or cherishing too much and giving rise to fa ai (love of Dharma). Or being disrespectful and destroying Fo yin (the cause of Buddhahood). Or eagerly seeking jin qiu (progress) and deviating from ben xin (their original mind). Or falling back and becoming fang yi (indulgent). Or yu zheng xiang wei (words and realization contradicting each other), thus damaging shi di (the real ground). Or ti yong ge ju (essence and function each occupying a side), thus deviating from Fo cheng (the Buddha vehicle). Or rejoicing in ji jing (stillness) and dwelling in kong (emptiness), thus losing da bei zhi xing (the nature of great compassion). Or obliterating yin yuan (conditions) and disliking jia (the provisional), thus violating fa er ru shi zhi men (the gate of suchness). Or clinging to wo jian (self-view) and being ignorant of ren kong (the emptiness of self). Or being deluded by xian liang (direct perception) and solidifying fa zhi (attachment to Dharma). Or understanding not accompanied by xin (faith), thus nourishing xie jian (wrong views). Or xin (faith) not accompanied by jie (understanding), thus nourishing wu ming (ignorance). Or saying that ren (people) are right but fa (the Dharma) is wrong. Or saying that jing (the state) is deep but zhi (wisdom) is shallow. Or grasping and being deluded by wu xing (the nature of things). Or abandoning and deviating from ji zhen (immediate truth). Or separating and violating yin (the cause). Or clinging to ji (immediacy) and losing guo (the result). Or saying 'fei (no)' and slandering.
實。或是而毀權。或惡無明而背不動智門。或憎異境而壞法性三昧。或據同理而起增上慢。或貶別相而破方便門。或是菩提而謗正法輪。或非眾生而毀真佛體。或著本智而非權慧。或迷正宗而執化門。或滯理溺無為之坑。或執事投虛幻之網。或絕邊泯跡。違雙照之門。或保正存中。失方便之意。或定慧偏習而燋爛道芽。或行愿孤興而沉埋佛道。或作無作行。修有為菩提。或著無著心。學相似般若。或趣凈相而迷垢實性。或住正位而失俗本空。或立無相觀而障翳真如。或起了知心而違背法性。或守真詮而生語見。服甘露而早終。或敦圓理而起著心。飲醍醐而成毒。已上略標一百二十種見解。並是迷宗失旨。背湛乖真。捏目生華。迷頭認影。若敲冰而索火。如緣木以求魚。畏影逃空。捫風捉電。苦非甘種。砂豈飯因。皆不能以法性融通。一旨和會。盡迷方便。悉入見纏。不達正宗。皆投見網。綿密難出。如曲木曳于稠林。勢猛力強。猶𤀹河漂于香象。所以天魔外道。本無其種。修行失念。遂派其原。故知但有所重所依立知立解。絲毫見處不亡。皆成外道。如華嚴經頌云。以法無性故。無有能了知。如是解諸法。究竟無所解。以法無自體。憑何作解。如辯兔角之大小。了龜毛之短長。理事俱虛。可取笑于天下。情塵自隔。實
喪道于目前。如華嚴論云。見在即凡。情亡即佛。祖師云。不用求真。唯須息見。法華經云。此法非思量分別之所能解。圓覺經云。若以思惟心。測度如來圓覺境界。如將螢火燒須彌山。終不能著。斯皆是有作世俗之心。豈能探無作出世之旨。如先德云。俗務者。非但執耒運斤。名為俗務。坐馳五塵六慾。即是世務又專念。空無相愿。亦是世務。又念蒼生塗炭。慈悲慰拔。亦是世務。若能唸唸于無念。非念非無念。一心中覺。方非世務。是以若實悟宗之人。尚不得。無見無解。豈可更隨言執意。而起有見有解乎。如大法鏡經云。若諸菩薩。隨言取義。不如正理思擇法故。便生二十八不正見。謂初相見者。謂聞大乘經中。所說。一切諸法。皆無自性。無生無滅。本來寂靜。自性涅槃等言。不善密意。但隨此言義。便生勝解。謂佛所說一切諸法。定無自性。定無生等。執著如是無性等相。是名相見。彼執著。如是無性等相。時便謗三自性。謂遍計所執自性。依他起自性。圓成實自性等。是知若謗此三性。則撥真俗二諦等一切法。所以有無二見。為諸見本。若能斷于諸見。自然以宗鏡相應。華手經云。爾時世尊。告舍利弗。所言正見。為何謂也。舍利弗。其正見者。無高無下。等觀諸法。乃至又正見者。無一切見。何以故。
【現代漢語翻譯】 現代漢語譯本 喪失了道，就在眼前。《華嚴論》說：『現在就是凡夫，情感消失就是佛。』祖師說：『不用求真，只要停止見解。』《法華經》說：『這種法不是思量分別所能理解的。』《圓覺經》說：『如果用思惟的心，來測度如來的圓覺境界，就像用螢火蟲去燒須彌山，終究不能點燃。』這些都是有作為的世俗之心，怎麼能探求無作為的出世之旨呢？正如先賢所說：『世俗事務，不僅僅是拿著犁、揮動斧頭才叫世俗事務，心神馳騁於五塵六慾，就是世俗事務。』又專心念誦空、無相、無愿，也是世俗事務。又念及百姓身處困境，慈悲地安慰救拔，也是世俗事務。如果能唸唸不離無念，非念也非無念，一心覺悟，才不是世俗事務。』因此，如果真是悟道之人，尚且不能有無見無解，怎麼可以再跟隨著言語執著于意義，而生起有見有解呢？正如《大法鏡經》所說：『如果各位菩薩，跟隨著言語抓取意義，不以正確的道理來思考選擇法，就會產生二十八種不正見。』所謂的初相見，是指聽到大乘經典中所說的一切諸法，都沒有自性，沒有生滅，本來寂靜，自性涅槃等言語，不善於理解其秘密含義，只是跟隨著這些言語的意義，就產生殊勝的理解，認為佛所說的一切諸法，一定沒有自性，一定沒有生等。執著于這樣無自性等的相狀，這就叫做相見。他們執著于這樣無自性等的相狀時，就誹謗三自性，即遍計所執自性、依他起自性、圓成實自性等。由此可知，如果誹謗這三性，就否定了真俗二諦等一切法。所以有和無兩種見解，是各種見解的根本。如果能斷除各種見解，自然能與宗鏡相應。《華手經》說：『當時，世尊告訴舍利弗（Śāriputra）：所說的正見，是什麼意思呢？舍利弗（Śāriputra），所謂的正見，是沒有高下之分，平等地看待諸法，乃至正見是沒有一切見解。為什麼呢？』
【English Translation】 English version Losing the Dao right before one's eyes. As the Huayan Sutra (Avataṃsaka Sūtra) says: 'The present is the ordinary person; the cessation of emotions is the Buddha.' The Patriarchs said: 'There is no need to seek truth; one only needs to cease views.' The Lotus Sutra (Saddharma Puṇḍarīka Sūtra) says: 'This Dharma cannot be understood by thought and discrimination.' The Perfect Enlightenment Sutra (Yuanjue Jing) says: 'If one uses the thinking mind to measure the realm of the Tathagata's Perfect Enlightenment, it is like using a firefly to burn Mount Sumeru (Sumeru-parvata); it will never catch fire.' These are all worldly minds with action; how can they explore the meaning of non-action and transcendence? As the former sages said: 'Worldly affairs are not just holding a plow or wielding an axe; letting the mind wander in the five desires and six senses is worldly affairs.' Furthermore, focusing on emptiness, non-form, and vows is also worldly affairs. Moreover, thinking of the suffering of the people and compassionately comforting and rescuing them is also worldly affairs. If one can be mindful of non-mindfulness in every thought, neither mindful nor non-mindful, and awaken in one's heart, then it is not worldly affairs.' Therefore, if one is truly enlightened to the essence, one should not have no views or no understanding; how can one further follow words and cling to meanings, and give rise to views and understanding? As the Great Dharma Mirror Sutra says: 'If all Bodhisattvas follow words to grasp meanings and do not contemplate the Dharma with correct reasoning, they will give rise to twenty-eight incorrect views.' The so-called initial view refers to hearing the words in the Mahayana Sutras that all dharmas have no self-nature, no birth and no death, are originally tranquil, and have the nature of Nirvana, but not being skilled in understanding their secret meanings. They simply follow the meaning of these words and give rise to a superior understanding, believing that all dharmas spoken by the Buddha certainly have no self-nature, certainly have no birth, and so on. Clinging to such characteristics of no self-nature, this is called the view of characteristics. When they cling to such characteristics of no self-nature, they slander the three self-natures, namely, the self-nature of what is completely conceptualized (Parikalpita-svabhāva), the self-nature of arising from other conditions (Paratantra-svabhāva), and the self-nature of perfect accomplishment (Pariniṣpanna-svabhāva). From this, it can be known that if one slanders these three natures, one denies all dharmas such as the two truths of conventional and ultimate reality. Therefore, the two views of existence and non-existence are the root of all views. If one can cut off all views, one will naturally correspond to the Mirror of the Essence. The Hua Shou Sutra says: 'At that time, the World Honored One told Śāriputra (Śāriputra): What is meant by right view? Śāriputra (Śāriputra), right view is without high or low, equally observing all dharmas, and even right view is without all views. Why?'
諸有所見。皆是邪見。無一切見。即是正見。佛藏經云。佛言。一切諸見。皆從虛妄緣起。舍利弗。若作是念。此是正見。是人即是邪見。舍利弗。于聖法中。拔斷一切諸見根本。悉斷一切諸語言道。如虛空中。手無觸礙。諸沙門法。皆應如是。又云。佛言。舍利弗。諸佛阿耨多羅三藐三菩提。唯是一義。所謂離也。何等為離。離諸欲諸見。欲者即是無明。見者即是憶念。何以故。一切諸法。憶念為本。所有念想。即為是見。見即是邪。是以若能離見。即成諸佛。十方稽首。萬類歸依。如中觀論云。瞿曇大聖主。憐愍說是法。悉斷一切見。我今稽首禮。又夫遠離二邊。住于中道者。約華嚴經釋。略舉四種以等一切。一者染凈。約惑。二者縛脫。通惑業。三者有無。通事理。四者一異。約心境。何以有此。謂成菩提。既離細念妄惑盡。已。顯現法身智慧純凈。若為此見。未免是邊。故經云。若有見正覺。解脫離諸漏。不著一切世。此非證道眼。今了于惑。體性本空。復無所凈。故離二邊。又染凈交徹。故無住著。是曰離邊。縛脫者。謂昔常被惑業繫縛。流轉無窮。今謂菩提。釋然解脫。若為此見。即是住邊。菩薩智了本自無縛。於何有解。無縛無解。則無苦樂。故得離耳。有無通事理者。若昔謂惑有。今了惑空。昔謂心
【現代漢語翻譯】 現代漢語譯本 所有你所見到的，都是邪見。沒有任何見解，那就是正見。《佛藏經》中說，佛說：『一切的見解，都是從虛妄的因緣而生起。舍利弗（Śāriputra），如果有人這樣想：『這是正見』，這個人就是邪見。舍利弗，在神聖的佛法中，要拔除一切見解的根本，斷絕一切語言的道路，就像在虛空中，手沒有任何阻礙。所有的沙門（Śrāmaṇa）修行，都應該像這樣。』 經中又說，佛說：『舍利弗，諸佛的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），只有一個意義，那就是『離』。』什麼是『離』呢？遠離各種慾望和見解。慾望就是無明（avidyā），見解就是憶念。為什麼呢？因為一切諸法，都是以憶念為根本。所有的念頭和想法，就是見解。見解就是邪見。因此，如果能夠遠離見解，就能成就諸佛。十方眾生稽首，萬類眾生歸依。』 如《中觀論》所說：『瞿曇（Gautama）大聖主，憐憫眾生而宣說此法，完全斷除一切見解，我現在稽首禮拜。』 此外，遠離二邊，安住于中道的人，根據《華嚴經》的解釋，概括為四種，以涵蓋一切：一是染與凈，對應于迷惑；二是縛與脫，貫通迷惑和業；三是有與無，貫通事相和道理；四是一與異，對應於心和境。為什麼會有這些呢？因為成就菩提（bodhi），既然已經遠離細微的念頭和虛妄的迷惑，顯現的法身（dharmakāya）智慧就純凈無染。如果執著于這種見解，仍然無法避免落入一邊。所以經中說：『如果有人見到正覺，解脫而遠離各種煩惱，不執著於世間的一切，這並不是證道的眼睛。』 現在明白了迷惑的體性本為空性，本來就沒有什麼需要凈化的，所以遠離二邊。而且染與凈相互交融，所以沒有執著。這叫做遠離邊見。縛與脫，指的是過去常常被迷惑和業力束縛，流轉無窮，現在因為菩提而得到解脫。如果執著于這種見解，就是住在邊見。菩薩（bodhisattva）的智慧明白本來就沒有束縛，又有什麼解脫呢？沒有束縛也沒有解脫，就沒有痛苦和快樂，所以才能得到解脫。有與無貫通事相和道理，如果過去認為迷惑是存在的，現在明白了迷惑是空性的；過去認為心
【English Translation】 English version All that you see are wrong views. Having no views at all is the right view. The Buddha-garbha Sutra says: 'The Buddha said: All views arise from false conditions. Śāriputra, if one thinks, 'This is the right view,' that person has a wrong view. Śāriputra, in the sacred Dharma, uproot all the roots of views, cut off all paths of language, like a hand in the empty sky without obstruction. All practices of Śrāmaṇa should be like this.' It also says, 'The Buddha said: Śāriputra, the anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment) of all Buddhas has only one meaning, which is 'separation.' What is 'separation'? It is separation from all desires and views. Desire is avidyā (ignorance), and view is memory. Why? Because all dharmas are based on memory. All thoughts and ideas are views. Views are wrong. Therefore, if one can separate from views, one can become a Buddha. All beings in the ten directions bow their heads, and all kinds of beings take refuge.' As the Mūlamadhyamakakārikā says: 'The great sage Gautama, out of compassion, spoke this Dharma, completely cutting off all views. I now bow my head in reverence.' Furthermore, those who stay in the Middle Way, away from the two extremes, are explained in the Avataṃsaka Sūtra, summarized into four types to encompass everything: first, defilement and purity, corresponding to delusion; second, bondage and liberation, encompassing delusion and karma; third, existence and non-existence, encompassing phenomena and principle; and fourth, oneness and difference, corresponding to mind and environment. Why are these present? Because achieving bodhi, since subtle thoughts and false delusions have been abandoned, the manifested dharmakāya (Dharma body) wisdom is purely immaculate. If one clings to this view, one cannot avoid falling into one extreme. Therefore, the sutra says: 'If one sees perfect enlightenment, liberation from all defilements, and non-attachment to all the world, this is not the eye of enlightenment.' Now understanding that the nature of delusion is originally empty, and there is nothing to purify, one is separated from the two extremes. Moreover, defilement and purity interpenetrate, so there is no attachment. This is called separation from extremes. Bondage and liberation refer to being constantly bound by delusion and karma in the past, transmigrating endlessly, and now being liberated through bodhi. If one clings to this view, one is dwelling in an extreme. The wisdom of a bodhisattva understands that there is originally no bondage, so what is there to liberate? Without bondage and without liberation, there is no suffering or joy, so one can attain liberation. Existence and non-existence encompass phenomena and principle. If one previously thought that delusion existed, now one understands that delusion is empty; if one previously thought that the mind
空。今知妙有。又真樂本有。失而不知。妄苦本空。得而不覺。今日始知空者妄苦。有者涅槃。若如是知。並未離邊。又煩惱業苦。本有今無。菩提佛身。本無今有等。皆三世有法。菩提之性。不屬三世故。三世有無。皆是邊攝。真智契理。絕於三世。故離有無之二邊等。一異有二。一者。心境不了則二。契合則一。亦成於邊。二者。生佛有異。今了一性。亦名為邊。今正覺了此中無有二。亦不有無二。若善見者。如理安住。故離此邊。今一契菩提。一切都寂。故云遠離。義凈禪師云。瑜伽則真有俗無。以三性為本。中觀乃真無俗有。實二諦為先。般若大宗。含斯兩意。致使東夏則道分南北。西方乃義隔有空。如上所說。或諸凡夫執有著空。情見非一。四倒八邪之執。五謗二見之愚。或諸賢聖判教分宗。智解亦別。三時八教之道。五性十宗之科。未顯圓文。或得或失。若入宗鏡。正解分明。體用相含。心境交涉。空具德而徹萬有之表。事無礙而全一理之中。又若究竟欲免斷常邊邪之見。須明華嚴六相義門。則能任法施為。自亡能所。隨緣動寂。不壞有無。具大總持。究竟無過矣。此六相義。是辯世間法。自在無礙。正顯緣起無分別理。若善見者。得智總持門。不墮諸見。不可廢一取一雙立雙亡。雖總同時。繁興不有。
【現代漢語翻譯】 現代漢語譯本： 空。如今知曉妙有（不可思議的存在）。又真正的快樂本就存在，失去而不知。虛妄的痛苦本是空性，得到而不覺察。今日方知空即是虛妄的痛苦，有即是涅槃。若如此認知，尚未脫離邊見。又煩惱、業、苦，本來存在現在消失；菩提、佛身，本來沒有現在顯現等等，都是三世（過去、現在、未來）所攝的有法。菩提的自性，不屬於三世，所以三世的有和無，都是邊見所攝。真正的智慧契合真理，超越三世，所以脫離有和無的二邊等等。 一和異也有二。一是，心和境不瞭解則為二，契合則為一，也成為邊見。二是，眾生和佛有差異，如今明瞭一性，也名為邊見。如今真正覺悟到其中沒有二，也不存在有和無的對立。如果善於觀察的人，如理安住，所以脫離此邊見。如今一旦契合菩提，一切都寂靜，所以說遠離。 義凈禪師說，瑜伽宗認為是真有俗無，以三自性為根本。中觀宗認為是真無俗有，以二諦為先導。般若大宗，包含這兩種意思，導致東夏（中國）的佛學分為南北兩派，西方（印度）的義理隔閡于有和空。如上所說，或者有些凡夫執著于有或者空，情見各不相同，有四倒八邪的執著，五謗二見的愚癡。或者有些賢聖判斷教義劃分宗派，智慧理解也各不相同，有三時八教的說法，五性十宗的分類，未能彰顯圓滿的教義，或者有所得或者有所失。如果進入宗鏡，正確的理解就分明了，體和用相互包含，心和境相互交涉，空性具備功德而徹照萬有的表象，事相無礙而完全處於唯一的真理之中。 又如果究竟想要避免斷見和常見的邊見邪見，必須明白華嚴六相義門，就能隨順法性而行事，自然忘卻能和所，隨順因緣而動或靜，不破壞有和無，具備廣大的總持，究竟沒有超過這個的了。這六相義，是辨析世間法，自在無礙，正是彰顯緣起無分別的道理。如果善於觀察的人，得到智慧總持之門，不墮入各種見解，不可廢棄一個而取另一個，雙雙建立又雙雙捨棄。雖然總體上是同時的，繁榮興盛卻不執著于有。
【English Translation】 English version: Emptiness. Now we know the wondrous existence (inexplicable existence). Moreover, true joy is inherently present, lost and not known. Illusory suffering is inherently emptiness, attained but not perceived. Today, it is known that emptiness is illusory suffering, and existence is Nirvana. If one knows in this way, one has not yet departed from the extremes. Furthermore, afflictions, karma, and suffering, originally existed but now are gone; Bodhi and the Buddha-body, originally did not exist but now appear, etc., all are conditioned dharmas encompassed by the three times (past, present, and future). The nature of Bodhi does not belong to the three times, therefore the existence and non-existence of the three times are all encompassed by extremes. True wisdom accords with the truth, transcends the three times, thus departing from the two extremes of existence and non-existence, etc. One and different also have two aspects. First, if the mind and environment are not understood, they are two; if they are in harmony, they are one, which also becomes an extreme. Second, sentient beings and Buddhas are different, but now understanding the one nature is also called an extreme. Now, truly realizing that there is no duality in this, nor is there the opposition of existence and non-existence. If one observes well, one dwells in accordance with the truth, thus departing from this extreme. Now, once in harmony with Bodhi, everything is tranquil, hence it is said to be far away. Chan Master Yijing said that the Yogacara school believes in true existence and conventional non-existence, with the three natures as its foundation. The Madhyamaka school believes in true non-existence and conventional existence, with the two truths as its guide. The Prajna school encompasses both meanings, leading to the division of Buddhism in Dongxia (China) into northern and southern schools, and the separation of doctrines in the West (India) due to the concepts of existence and emptiness. As mentioned above, some ordinary people are attached to existence or emptiness, with differing views, clinging to the four inversions and eight deviations, and the ignorance of the five slanders and two views. Some virtuous sages judge teachings and divide schools, with different wisdom and understanding, resulting in the doctrines of the three periods and eight teachings, and the classifications of the five natures and ten schools, failing to reveal the complete teachings, either gaining or losing something. If one enters the Zongjing (Mirror of the Zen Sect), the correct understanding becomes clear, the substance and function contain each other, the mind and environment interact, emptiness possesses virtues and illuminates the appearance of all things, and phenomena are unobstructed and completely within the one truth. Furthermore, if one ultimately wants to avoid the extreme views of annihilationism and eternalism, one must understand the six aspects of the Huayan school, then one can act in accordance with the Dharma nature, naturally forgetting the able and the object, moving or being still according to conditions, without destroying existence and non-existence, possessing great dharani, and ultimately there is nothing beyond this. These six aspects are to distinguish the worldly dharmas, being free and unobstructed, precisely revealing the principle of dependent origination without discrimination. If one observes well, one obtains the gate of wisdom and dharani, not falling into various views, not discarding one and taking the other, establishing both and then abandoning both. Although overall it is simultaneous, flourishing and prosperous without being attached to existence.
縱各具別。冥寂非無。不可以有心知。不可以無心會。詳法界內。無總別之文。就果海中。絕成壞之旨。今依因門智照。古德略以喻明。六相義者。一總相。二別相。三同相。四異相。五成相。六壞相。總相者。譬如一舍。是總相。椽等是別相。椽等諸緣。和同作舍。各不相違。非作余物。故名同相。椽等諸緣。遞互相望。一一不同。名異相。椽等諸緣。一多相成。名成相。椽等諸緣。各住自法。本不作故。名壞相。又椽即是舍。為椽獨能作舍。若離椽。舍即全不成故。若得椽時。即得舍故。所以椽。非是少力。共成。皆是全力故。舍既即是椽。余瓦木等總並是椽。若卻椽即舍無故。舍壞。故不名瓦木等。是故瓦木等。即是此椽也。若不即椽者。舍即不成。椽瓦木等皆不成。今既併成。故知相即耳。椽即瓦木等。一椽既爾。餘一切緣例然。是故一切緣起法不成。即已成也。別相者。椽等諸緣。別於總故。若不別者。總義不成。由無別時。即無總故。以因別而得總故。是故別者。以總為別也。如椽即舍故。名總相。即是椽故。名別相。若不即舍。不是椽。若不即椽。不是舍。例如若不即總不名別。若不即別。不名總。
問。若相即者。云何說別。
答。只由相即。是故成別。若不相即者。總在別外。故非總
【現代漢語翻譯】 現代漢語譯本 即使各個部分有所區別，但冥寂（指真如的寂靜狀態）並非不存在。不能用有分別的心去認知，也不能用沒有任何念頭的心去領會。詳細考察法界之內，沒有總相和別相的區分。就果海（指佛果的境界）之中，沒有成就和壞滅的說法。現在依據因門（從因地修行入手）的智慧觀照，古代的德行高尚者略用比喻來說明。六相義是指：一、總相；二、別相；三、同相；四、異相；五、成相；六、壞相。 總相，譬如一間房屋，這就是總相。椽子等是別相。椽子等各種因緣，和合共同構成房屋，各自不相違背，不是構成其他事物，所以叫做同相。椽子等各種因緣，彼此互相觀察，一一不同，叫做異相。椽子等各種因緣，一多相成，叫做成相。椽子等各種因緣，各自安住于自身的法則，本來沒有造作，所以叫做壞相。 又，椽子就是房屋，難道椽子獨自能夠構成房屋嗎？如果離開椽子，房屋就完全不能構成。如果得到椽子的時候，就得到了房屋。所以椽子並非是少許的力量，共同成就，都是全部的力量。房屋既然就是椽子，其餘的瓦片木頭等總合起來都是椽子。如果去掉椽子，房屋就沒有了，房屋就壞了，所以不能說瓦片木頭等是椽子。因此，瓦片木頭等，就是這椽子。如果不就是椽子，房屋就不能構成，椽子瓦片木頭等都不能構成。現在既然都構成了，所以知道是相即的道理。椽子就是瓦片木頭等。一根椽子既然如此，其餘的一切因緣也是這樣。所以一切因緣生起的法，不成，也就是已成。 別相，椽子等各種因緣，區別于總相，如果不區別，總相的意義就不能成立。由於沒有別相的時候，就沒有總相。因為因別相而得到總相。所以別相，是以總相為別相。如椽子就是房屋，所以叫做總相。即是椽子，所以叫做別相。如果不就是房屋，就不是椽子。如果不就是椽子，就不是房屋。例如如果不就是總相，就不叫做別相。如果不就是別相，就不叫做總相。 問：如果相即，為什麼說別？ 答：正因為相即，所以成就別相。如果不相即，總相就在別相之外，所以不是總相。
【English Translation】 English version Even though each part has its distinctions, the profound stillness (referring to the tranquil state of Suchness) is not non-existent. It cannot be known with a discriminating mind, nor can it be comprehended with a mind devoid of all thoughts. Upon detailed examination within the Dharmadhatu (realm of reality), there is no distinction between the totality aspect and the individual aspect. Within the ocean of fruition (referring to the state of Buddhahood), there is no talk of formation and destruction. Now, relying on the wisdom illumination of the causal door (approaching practice from the ground of causality), the ancient virtuous ones briefly use metaphors to explain. The meaning of the Six Aspects is: 1. Totality Aspect; 2. Individuality Aspect; 3. Sameness Aspect; 4. Difference Aspect; 5. Formation Aspect; 6. Destruction Aspect. The Totality Aspect is like a house, which is the totality aspect. Rafters, etc., are the individuality aspect. Rafters and other conditions, harmoniously together, form the house, each not contradicting the other, not forming other things, hence called the Sameness Aspect. Rafters and other conditions, observing each other, each different, are called the Difference Aspect. Rafters and other conditions, one and many mutually forming, are called the Formation Aspect. Rafters and other conditions, each abiding in its own law, originally not creating, are called the Destruction Aspect. Furthermore, the rafter is the house. Can the rafter alone form the house? If separated from the rafter, the house cannot be formed at all. If the rafter is obtained, then the house is obtained. Therefore, the rafter is not a small force; together, they all contribute their full force. Since the house is the rafter, the remaining tiles, wood, etc., all together are the rafter. If the rafter is removed, the house will be gone, and the house will be destroyed, so it cannot be said that the tiles, wood, etc., are the rafter. Therefore, the tiles, wood, etc., are this rafter. If it is not the rafter, the house cannot be formed, and the rafters, tiles, wood, etc., cannot be formed. Now that they are all formed, it is known that they are interpenetrating. The rafter is the tiles, wood, etc. Since one rafter is like this, the remaining conditions are the same. Therefore, all conditioned dharmas that arise, not being formed, are already formed. The Individuality Aspect is that the rafters and other conditions are distinct from the totality aspect. If they are not distinct, the meaning of the totality aspect cannot be established. Because when there is no individuality aspect, there is no totality aspect. Because the totality aspect is obtained through the individuality aspect. Therefore, the individuality aspect takes the totality aspect as its individuality aspect. For example, the rafter is the house, so it is called the Totality Aspect. Being the rafter, it is called the Individuality Aspect. If it is not the house, it is not the rafter. If it is not the rafter, it is not the house. For example, if it is not the totality aspect, it is not called the individuality aspect. If it is not the individuality aspect, it is not called the totality aspect. Question: If they are interpenetrating, why speak of distinction? Answer: Precisely because they are interpenetrating, the distinction is established. If they are not interpenetrating, the totality aspect is outside the individuality aspect, so it is not the totality aspect.
也。別在總外。故非別也。同相者。椽等諸緣。和同作舍。不相違故。皆名舍緣。非作余物。故名同相。總相唯望一舍說。今此同相。約椽木等諸緣說。雖體各別。成力義齊。故名同相。若不同者。椽等諸緣互相違故。皆不同作舍。捨不得有。故即是斷也。若相違不作舍。而執有舍者。無因有舍。故即是常也。異相者。椽等諸緣隨自形類。相差別故。
問。若異者。應不同耶。
答。只由異故。所以同耳。今既舍成。同名緣者。當知異也。又因同不異故。方說于諸法異耳。是以經云。奇哉世尊。能于無異法中。而說諸法異。前別相者。俱椽等諸緣。別於一舍故。今異相者。椽等諸緣。遞互相望。各各異故。若不異者。壞本緣法不成舍故。即是斷。若壞緣不成舍。而執有舍。無因有者。即是常也。成相者。以諸緣各住自法。本不作故。舍義得成。若椽作舍。即失本椽法故。舍義不得。成壞相者。椽等諸緣各住自法。本不作故。是壞義。若椽作即失椽法。失椽法故。舍即無椽。不得有舍。是斷也。若失椽法而有舍者。無椽即無因。無因而有舍。即是常也。是故真如一心為總相。能攝世出世間一切法故。約攝諸法得總名。能生諸緣成別號。法法皆齊為同相。隨相不等稱異門。建立境界故稱成。不動自位而為壞。
【現代漢語翻譯】 現代漢語譯本： 也。『別』不是在『總』之外。所以不是『別』。『同相』是指椽子等各種因緣，和合共同建造房屋，不互相違背，都稱為房屋的因緣，而不是造作其他事物，所以稱為『同相』。『總相』只是針對一個房屋而言，現在這個『同相』，是針對椽子木頭等各種因緣而言。雖然本體各自不同，但成就的力量相同，所以稱為『同相』。如果不同，椽子等各種因緣互相違背，都不能共同建造房屋，房屋就不能存在，所以就是『斷滅』。如果互相違背不能建造房屋，卻執著認為有房屋，那就是沒有原因而有房屋，所以就是『常』。『異相』是指椽子等各種因緣，隨著各自的形狀種類，互相差別。
問：如果不同，應該不一樣嗎？
答：正因為不同，所以才相同。現在既然房屋已經建成，共同稱為因緣，應當知道是不同的。又因為相同不異，才說諸法是不同的。所以經中說：『奇哉世尊（Bhagavan，佛的尊稱），能在沒有差異的法中，而說諸法是不同的。』前面的『別相』，是說椽子等各種因緣，區別於一個房屋，現在的『異相』，是說椽子等各種因緣，互相看待，各自不同。如果不不同，破壞根本的因緣法，就不能建成房屋，就是『斷滅』。如果破壞因緣不能建成房屋，卻執著認為有房屋，沒有原因而有房屋，就是『常』。『成相』是指各種因緣各自安住于自己的法，本來沒有造作，房屋的意義才能成就。如果椽子造作房屋，就失去了原本椽子的法，房屋的意義就不能成就。『成壞相』是指椽子等各種因緣各自安住于自己的法，本來沒有造作，這就是『壞』的意義。如果椽子造作就失去了椽子的法，失去了椽子的法，房屋就沒有椽子，就不能有房屋，就是『斷滅』。如果失去椽子的法卻有房屋，沒有椽子就沒有原因，沒有原因卻有房屋，就是『常』。所以真如一心（Tathata-ekacitta）是總相，能夠攝取世間和出世間的一切法，因為攝取諸法而得到總的名稱，能夠產生各種因緣而成就不同的名號，法法都相同是同相，隨著相的不同而稱為異門，建立境界所以稱為成，不動搖自己的位置而稱為壞。
【English Translation】 English version: 'Also.' 'Different' is not outside of 'Total.' Therefore, it is not 'Different.' 'Same Aspect' refers to rafters and other conditions, harmoniously working together to build a house, not contradicting each other, all called the conditions for a house, not creating other things, therefore called 'Same Aspect.' 'Total Aspect' only refers to one house. Now, this 'Same Aspect' refers to rafters, wood, and other conditions. Although the entities are different, the power to achieve is the same, therefore called 'Same Aspect.' If they are different, rafters and other conditions contradict each other, unable to build a house together, the house cannot exist, therefore it is 'Cessation.' If they contradict each other and cannot build a house, yet one insists there is a house, then there is a house without a cause, therefore it is 'Permanent.' 'Different Aspect' refers to rafters and other conditions, differing according to their shapes and types.
Question: If they are different, should they not be the same?
Answer: Precisely because they are different, they are the same. Now that the house is built, collectively called conditions, it should be known that they are different. Also, because they are the same and not different, it is said that all dharmas are different. Therefore, the sutra says: 'Wonderful, World-Honored One (Bhagavan, an epithet of the Buddha), able to speak of the differences of all dharmas within the non-different dharmas.' The previous 'Separate Aspect' refers to rafters and other conditions, being separate from one house. The current 'Different Aspect' refers to rafters and other conditions, looking at each other, each being different. If they are not different, destroying the fundamental condition dharma, the house cannot be built, it is 'Cessation.' If destroying the conditions cannot build a house, yet one insists there is a house, there is a house without a cause, it is 'Permanent.' 'Accomplishment Aspect' refers to all conditions each abiding in its own dharma, originally not creating, the meaning of the house can be accomplished. If the rafter creates the house, it loses its original rafter dharma, the meaning of the house cannot be accomplished. 'Accomplishment and Destruction Aspect' refers to rafters and other conditions each abiding in its own dharma, originally not creating, this is the meaning of 'Destruction.' If the rafter creates, it loses its rafter dharma. Losing the rafter dharma, the house has no rafters, there cannot be a house, it is 'Cessation.' If losing the rafter dharma yet there is a house, without rafters there is no cause, without a cause there is a house, it is 'Permanent.' Therefore, the True Thus One Mind (Tathata-ekacitta) is the Total Aspect, able to encompass all dharmas of the mundane and supramundane worlds, because it encompasses all dharmas it obtains the total name, able to generate all conditions and accomplish different names, dharma-dharma all being the same is the Same Aspect, according to the difference of aspects it is called the gate of difference, establishing the realm therefore called Accomplishment, not moving from its own position it is called Destruction.
又云。一總相者。一合多德故。二別相者。多德非一故。三同相者。多義不相違故。四異相者。多義不相似故。五成相者。由此諸義。緣起成故。六壞相者。諸緣各住自性。不移動故。此上六相義門。是菩薩初地中觀。通世間一切法門。能入法界之宗。不墮斷常之見。若一向別逐行位而乖宗。若一向同失進修而墮寂。所以位位即佛。階降宛然。重重煉磨。本位不動。斯則同異俱濟。理事不虧。因果無差。迷悟全別。欲論大旨。六相還同夢里渡河。若約正宗。十地猶如空中鳥跡。若約圓修。斷惑。對治。習氣非無。理行相資。闕一不可。是以文殊以理印行。差別之道無虧。普賢以行會理。根本之門不廢。如上微細擇見真實識心。可謂教觀相應。境智冥合。正助齊運。目足更資。則定可以繼先德之後塵。紹覺王之末裔矣。
宗鏡錄卷第四十六
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第四十七
慧日永明寺主智覺禪師延壽集
夫言正唯識義。約有幾種識。
答。經論通辯。有八種識。一眼識。二耳識。三鼻識。四舌識。五身識。六意識。七末那識。八阿賴耶識。正文出護法菩薩唯識論十卷。此論釋天親菩薩唯識三十頌文
【現代漢語翻譯】 現代漢語譯本：
又說，一總相（ekalakṣaṇa）：因為一個整體包含多種性質。 二別相（prithaklakṣaṇa）：因為多種性質並非一個整體。 三同相（sāmānyalakṣaṇa）：因為多種意義不互相違背。 四異相（viśeṣalakṣaṇa）：因為多種意義不互相類似。 五成相（niṣpattilakṣaṇa）：因為這些意義，依緣起而成就。 六壞相（bhaṅgalakṣaṇa）：因為各種因緣各自安住于自身性質，不移動。
以上六相義門，是菩薩初地（prathamabhūmi）所觀，通達世間一切法門，能夠進入法界（dharmadhātu）的宗旨，不落入斷見（ucchedadṛṣṭi）和常見（śāśvatadṛṣṭi）的偏見。如果一味地分別追逐行位，而違背宗旨；如果一味地相同，就會失去進修，而墮入寂滅。所以說，每一位都即是佛，階梯次第分明。重重地煉磨，根本的地位不動搖。這樣就能同異兼顧，事理圓融，因果不差，迷悟全然不同。如果要論述大旨，六相還如同在夢裡渡河。如果按照正宗來說，十地（daśabhūmi）猶如空中鳥跡。如果按照圓滿的修持來說，斷除迷惑、對治煩惱、習氣並非沒有。理與行互相資助，缺一不可。因此，文殊菩薩（Mañjuśrī）以理來印證行，差別之道沒有虧損。普賢菩薩（Samantabhadra）以行來會合理，根本的法門沒有廢棄。像上面這樣微細地選擇見解，真實地認識心，可以說是教觀相應，境智冥合，正行與助行一起執行，眼睛和腳互相幫助，那麼一定可以繼承先德的遺風，紹隆覺王的末裔。 宗鏡錄卷第四十六 丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄 宗鏡錄卷第四十七 慧日永明寺主智覺禪師延壽集 要說正唯識義，大約有幾種識？ 回答：經論普遍地闡述，有八種識：一眼識（cakṣurvijñāna），二耳識（śrotravijñāna），三鼻識（ghrāṇavijñāna），四舌識（jihvāvijñāna），五身識（kāyavijñāna），六意識（manovijñāna），七末那識（mana-vijñāna），八阿賴耶識（ālayavijñāna）。正文出自護法菩薩（Dharmapāla）的《唯識論》十卷。此論解釋天親菩薩（Vasubandhu）的《唯識三十頌》。
【English Translation】 English version:
It is also said: One general characteristic (ekalakṣaṇa): because one whole contains multiple qualities. Two distinct characteristics (prithaklakṣaṇa): because multiple qualities are not one whole. Three common characteristics (sāmānyalakṣaṇa): because multiple meanings do not contradict each other. Four different characteristics (viśeṣalakṣaṇa): because multiple meanings are not similar to each other. Five accomplishing characteristics (niṣpattilakṣaṇa): because these meanings are accomplished through dependent origination. Six destroying characteristics (bhaṅgalakṣaṇa): because each condition abides in its own nature and does not move.
The above six aspects of meaning are the contemplation of the Bodhisattva's first ground (prathamabhūmi), penetrating all Dharma gates of the world, capable of entering the Dharmadhatu (dharmadhātu), and not falling into the views of annihilation (ucchedadṛṣṭi) and permanence (śāśvatadṛṣṭi). If one only distinguishes and pursues the stages of practice, deviating from the principle; if one is only the same, one will lose progress and fall into stillness. Therefore, each position is the Buddha, and the steps are distinct. Repeatedly refining, the fundamental position does not move. In this way, both sameness and difference are taken care of, principle and phenomena are complete, cause and effect are not different, and delusion and enlightenment are completely different. If you want to discuss the main idea, the six aspects are like crossing a river in a dream. According to the orthodox sect, the ten grounds (daśabhūmi) are like bird tracks in the sky. According to the complete cultivation, the cutting off of delusion, the counteracting of afflictions, and the habitual tendencies are not non-existent. Principle and practice help each other, and one is indispensable. Therefore, Mañjuśrī Bodhisattva (Mañjuśrī) uses principle to seal practice, and the path of difference is not deficient. Samantabhadra Bodhisattva (Samantabhadra) uses practice to unite with principle, and the fundamental Dharma gate is not abandoned. Like the above subtle selection of views and the true recognition of the mind, it can be said that teaching and contemplation correspond, realm and wisdom merge, the main practice and auxiliary practice operate together, and the eyes and feet help each other, then it can definitely inherit the legacy of the previous virtues and continue the descendants of the awakened king. Zong Jing Lu, Volume 46 Published by the Great Treasury Supervision Department in the Dingwei Year Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu Zong Jing Lu, Volume 47 Compiled by Zen Master Zhijue Yanshou, Abbot of Hui Ri Yongming Temple Speaking of the meaning of Correct Consciousness-Only, how many kinds of consciousness are there? Answer: According to the scriptures and treatises, there are eight kinds of consciousness: 1. Eye consciousness (cakṣurvijñāna), 2. Ear consciousness (śrotravijñāna), 3. Nose consciousness (ghrāṇavijñāna), 4. Tongue consciousness (jihvāvijñāna), 5. Body consciousness (kāyavijñāna), 6. Mind consciousness (manovijñāna), 7. Manas consciousness (mana-vijñāna), 8. Alaya consciousness (ālayavijñāna). The main text comes from the ten-volume 'Treatise on Consciousness-Only' by Bodhisattva Dharmapāla (Dharmapāla). This treatise explains the 'Thirty Verses on Consciousness-Only' by Bodhisattva Vasubandhu (Vasubandhu).
。慈恩大師。制疏釋論。此頌文。初為居士所掌。後有樂觀者。輸金一兩。慈恩成唯識論掌中樞要云。世親菩薩。樂博綜於三乘。乃遍游于諸部。知小教而非極。遂回趣于大乘。因聞誦華嚴十地品。阿毗達磨攝大乘品。遂悔謝前非。謗法先見。持刀截舌。用表深衷。其兄無著菩薩。止其自割。說以利害。汝雖以舌謗法。豈截舌而罪除。應贊釋大乘。以悔先犯。菩薩敬從兄諾。因歸妙理。遂制十地論．攝大乘論。故此二論。菩薩創歸大乘之作。既而久蘊玄宗。情恢奧旨。更為宏論。用暢深極。采撮幽機。提控精邃。著唯識三十頌。以暢大乘之妙趣也。萬像含於一字。千訓備於一言。道超群典。譽光眾聖。略誦既畢。廣釋方陳。機感未符。杳從冥往。復有護法等菩薩。賞玩頌文。各為義釋。雖分峰昆岫。竦干瓊枝。而獨擅光輝。穎標芬馥者。其唯護法一人乎。菩薩果成先劫。位克今賢。撫物潛資隨機利見。春秋二十有九。知息化之有期。厭無常以禪習。誓不離於菩提樹。以終三載。禪禮之暇。注裁斯釋。文邁旨遠。智贍名高。執破畢於一言。紛解窮於半頌。文殊水火。則會符膠漆。義等江湖。乃疏成清濁。平郊弭弭。聳層峰而接漢。堆阜峨峨。夷穹窿以坦蕩。俯鉆邃而無底。仰尋高而靡際。疏文淺義。派演不窮。浩句宏宗
【現代漢語翻譯】 現代漢語譯本：慈恩大師撰寫疏文來解釋這些論著。這首頌文最初由一位居士掌管，後來有一位名叫樂觀的人，捐獻黃金一兩。慈恩《成唯識論掌中樞要》中記載：世親菩薩（Vasubandhu，一位偉大的佛教論師），喜歡廣泛研究三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），於是遍游各個部派。他認識到小乘教法並非究竟，於是回心轉意趨向大乘。因為聽聞誦讀《華嚴經·十地品》（Dasabhumika Sutra）和《阿毗達磨攝大乘品》（Abhidharma-samgraha），於是後悔之前的錯誤，以及誹謗佛法的偏見。他拿著刀要割掉自己的舌頭，用以表達內心的深刻懺悔。他的哥哥無著菩薩（Asanga，世親菩薩的哥哥，也是一位偉大的佛教論師）阻止他自殘，並說明了利害關係：『你雖然用舌頭誹謗佛法，難道割掉舌頭就能消除罪過嗎？你應該讚頌和解釋大乘佛法，以此來懺悔之前的過錯。』世親菩薩恭敬地聽從了哥哥的勸告，因此歸入了妙理。於是他撰寫了《十地論》（Dasabhumika-vyakhya）和《攝大乘論》（Mahayana-samgraha）。所以這兩部論著，是世親菩薩最初歸向大乘時的作品。之後，這些論著蘊含著深奧的宗旨，情感恢弘，旨意深奧。他進一步撰寫了宏大的論著，用來闡述深刻而究竟的道理。他採納精微的機要，提煉和控制精深的義理，撰寫了《唯識三十頌》（Trimsika-vijnaptimatrata），用來闡述大乘佛法的妙趣。萬象包含在一個字中，千訓蘊含在一句話中。其道理超越了所有的經典，其美譽光耀著眾多的聖賢。簡略地誦讀完畢后，廣泛的解釋才開始陳述。但由於機緣感應尚未契合，因此杳無音信。後來又有護法（Dharmapala，一位著名的唯識學論師）等菩薩，賞玩這首頌文，各自為它作義理上的解釋。雖然如同分立的山峰和山丘，高聳的樹幹和瓊枝，但唯獨護法一人，他的解釋獨擅光輝，穎悟標新，芬芳馥郁。護法菩薩在過去的劫數中已經成就果位，在當今的賢者中堪稱翹楚。他撫慰萬物，暗中資助，隨機應變，有利可見。在他二十九歲的時候，知道化緣有期，厭惡無常，通過禪定修習，發誓不離開菩提樹（Bodhi tree，佛陀悟道之樹），以終了三年。在禪定禮拜的閑暇，他註釋和裁定這些解釋。他的文章超越，旨意深遠，智慧豐富，名聲高尚。執著的破除，畢於一言；紛繁的解釋，窮於半頌。文殊菩薩（Manjusri，智慧的象徵）的水火，則會合得如同膠漆；義理如同江湖，乃疏通成清濁。平坦的郊野綿延不絕，高聳的山峰連線著天漢；堆積的土丘高高峨峨，夷平了穹窿，變得坦蕩。俯身鉆研，深邃而沒有底；仰頭尋找，高遠而沒有邊際。疏文淺顯的義理，派生和演變無窮無盡；浩瀚的語句，宏大的宗旨。 English version: The Venerable Master Ci'en composed commentaries to explain these treatises. This verse initially was managed by a layperson. Later, a person named Le Guan donated one tael of gold. Ci'en's 'Essentials of Consciousness-Only Treatise' records: Bodhisattva Vasubandhu (a great Buddhist commentator) enjoyed extensively studying the Three Vehicles (Triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana), and thus traveled extensively through various schools. He realized that the Hinayana teachings were not ultimate, so he turned his mind towards the Mahayana. Because he heard the recitation of the 'Ten Stages Chapter' (Dasabhumika Sutra) of the Avatamsaka Sutra and the 'Compendium on the Mahayana' (Abhidharma-samgraha), he regretted his previous errors and the biased views of slandering the Dharma. He took a knife to cut off his tongue, to express his deep repentance. His brother, Bodhisattva Asanga (Vasubandhu's brother, also a great Buddhist commentator), stopped him from self-mutilation, explaining the advantages and disadvantages: 'Although you used your tongue to slander the Dharma, can cutting off your tongue eliminate the sin? You should praise and explain the Mahayana Dharma to repent for your previous mistakes.' Bodhisattva Vasubandhu respectfully followed his brother's advice, and thus entered the wonderful truth. Therefore, he wrote the 'Commentary on the Ten Stages Sutra' (Dasabhumika-vyakhya) and the 'Compendium on the Mahayana' (Mahayana-samgraha). So these two treatises were Vasubandhu's initial works upon turning to the Mahayana. Afterwards, these treatises contained profound principles, with vast emotions and deep meanings. He further wrote grand treatises to expound profound and ultimate principles. He adopted subtle key points, refined and controlled profound meanings, and wrote the 'Thirty Verses on Consciousness-Only' (Trimsika-vijnaptimatrata) to expound the wonderful interest of the Mahayana Dharma. The myriad phenomena are contained in one word, and thousands of instructions are contained in one sentence. Its principles surpass all scriptures, and its reputation illuminates numerous sages. After brief recitation, extensive explanations began to be presented. But because the karmic response was not yet in accord, there was no news. Later, there were Bodhisattvas such as Dharmapala (a famous Consciousness-Only commentator) who appreciated this verse and each made doctrinal explanations for it. Although like separate peaks and hills, towering trunks and jade branches, only Dharmapala's explanation uniquely possessed brilliance, insightful innovation, and fragrant richness. Bodhisattva Dharmapala had already achieved fruition in past kalpas, and is a leader among the wise of today. He soothes all things, secretly assists, adapts to circumstances, and benefits are visible. At the age of twenty-nine, knowing that the time for transformation was limited, he detested impermanence, practiced through meditation, and vowed not to leave the Bodhi tree (the tree under which the Buddha attained enlightenment) to complete three years. In the leisure of meditation and worship, he annotated and judged these explanations. His writing is transcendent, his meaning is profound, his wisdom is rich, and his reputation is high. The breaking of attachments is completed in one word; the complex explanations are exhausted in half a verse. Manjusri's (symbol of wisdom) water and fire will converge like glue and lacquer; the meaning is like a river and lake, and is dredged into clarity and turbidity. The flat suburbs stretch endlessly, and the towering peaks connect to the Milky Way; the piled mounds are high and majestic, leveling the dome and becoming flat. Bowing to study, it is deep and bottomless; looking up to find, it is high and boundless. The shallow meaning of the commentary, the derivation and evolution are endless; the vast sentences, the grand purpose.
【English Translation】 English version: The Venerable Master Ci'en composed commentaries to explain these treatises. This verse initially was managed by a layperson. Later, a person named Le Guan donated one tael of gold. Ci'en's 'Essentials of Consciousness-Only Treatise' records: Bodhisattva Vasubandhu (a great Buddhist commentator) enjoyed extensively studying the Three Vehicles (Triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana), and thus traveled extensively through various schools. He realized that the Hinayana teachings were not ultimate, so he turned his mind towards the Mahayana. Because he heard the recitation of the 'Ten Stages Chapter' (Dasabhumika Sutra) of the Avatamsaka Sutra and the 'Compendium on the Mahayana' (Abhidharma-samgraha), he regretted his previous errors and the biased views of slandering the Dharma. He took a knife to cut off his tongue, to express his deep repentance. His brother, Bodhisattva Asanga (Vasubandhu's brother, also a great Buddhist commentator), stopped him from self-mutilation, explaining the advantages and disadvantages: 'Although you used your tongue to slander the Dharma, can cutting off your tongue eliminate the sin? You should praise and explain the Mahayana Dharma to repent for your previous mistakes.' Bodhisattva Vasubandhu respectfully followed his brother's advice, and thus entered the wonderful truth. Therefore, he wrote the 'Commentary on the Ten Stages Sutra' (Dasabhumika-vyakhya) and the 'Compendium on the Mahayana' (Mahayana-samgraha). So these two treatises were Vasubandhu's initial works upon turning to the Mahayana. Afterwards, these treatises contained profound principles, with vast emotions and deep meanings. He further wrote grand treatises to expound profound and ultimate principles. He adopted subtle key points, refined and controlled profound meanings, and wrote the 'Thirty Verses on Consciousness-Only' (Trimsika-vijnaptimatrata) to expound the wonderful interest of the Mahayana Dharma. The myriad phenomena are contained in one word, and thousands of instructions are contained in one sentence. Its principles surpass all scriptures, and its reputation illuminates numerous sages. After brief recitation, extensive explanations began to be presented. But because the karmic response was not yet in accord, there was no news. Later, there were Bodhisattvas such as Dharmapala (a famous Consciousness-Only commentator) who appreciated this verse and each made doctrinal explanations for it. Although like separate peaks and hills, towering trunks and jade branches, only Dharmapala's explanation uniquely possessed brilliance, insightful innovation, and fragrant richness. Bodhisattva Dharmapala had already achieved fruition in past kalpas, and is a leader among the wise of today. He soothes all things, secretly assists, adapts to circumstances, and benefits are visible. At the age of twenty-nine, knowing that the time for transformation was limited, he detested impermanence, practiced through meditation, and vowed not to leave the Bodhi tree (the tree under which the Buddha attained enlightenment) to complete three years. In the leisure of meditation and worship, he annotated and judged these explanations. His writing is transcendent, his meaning is profound, his wisdom is rich, and his reputation is high. The breaking of attachments is completed in one word; the complex explanations are exhausted in half a verse. Manjusri's (symbol of wisdom) water and fire will converge like glue and lacquer; the meaning is like a river and lake, and is dredged into clarity and turbidity. The flat suburbs stretch endlessly, and the towering peaks connect to the Milky Way; the piled mounds are high and majestic, leveling the dome and becoming flat. Bowing to study, it is deep and bottomless; looking up to find, it is high and boundless. The shallow meaning of the commentary, the derivation and evolution are endless; the vast sentences, the grand purpose.
。陶甄有極。功逾千聖。道合百王。時有玄鑒居士。識鳳鹓之𣫍羽。委麟龍之潛跡。每罄所資。恒為供養。深誠固志。物竭積年。菩薩誘接多端。答遺茲釋。而誡之曰。我滅之後。凡有來觀。即取金一兩。脫逢神穎。當可傳通。終期既漸。奄絕玄遵。菩薩名振此州。論釋聲超彼土。有靈之類。誰不懷歡。朝聞夕殞。豈吝金璧。若市趍賢。如丘疊貨。五天鶴望。未輒流行。大師睿發天資。識假循謁。無神蹟而不瞻禮。何聖教而不披諷。聞斯妙理。殷俯諦求。居士記先聖之遺言。必今賢之是囑。乃奉茲草本。並五蘊論釋。大師賞玩。猶睹聖容。每置掌中。不殊真說。自西霏玉牒。東馳素象。雖復廣演微筌。賞之。以為秘決。及乎神棲別館。景阻炎輝。清耳目以徴思。蕩心靈而繹妙。乃曰。今者方怡我心耳。宣尼云。我有美玉蘊櫝藏之。誰為善價。我今沽諸。基。夙運單舛。九歲丁艱。自爾志托煙霞。加每庶幾緇服。浮俗塵賞。幼絕情分。至年十七遂預緇林。別奉明詔。得為門侍。自參預三千。即欣規七十。必諧善愿。福果函丈。不以散才之質。遂得隨伍譯僚。即事操觚。餐受此論。初功之際。十釋別翻。昉。尚。光。基。四人。同受潤飾。執筆。檢文。纂義。既為令范。務各有司。數朝之後。基求退跡。大師固問。基慇勤
請曰。自夕夢金容。晨趍白馬。英髦間出。靈智肩隨。聞五分以心祈。攬八藏而遐望。雖得法門之糟粕。然失玄源之淳粹。今東土榮賚。並目擊玄宗。幸復擢秀萬方。穎超千古。不立功于參糅。可謂失時者也。況群聖製作。各馳譽於五天。雖文具傳於貝葉。而義不備於一本。情見各異。稟者無依。況時漸人澆。命促慧舛。討支離而頗究。攬殊指而難悟。請錯綜群言以為一本。楷定真謬。權衡盛。則久而遂許。故得此論行焉。大師。理遣三賢。獨授庸拙。此論也。括眾經之秘。包群聖之旨。何滯不融。無幽不燭。仰之不極。俯之不測。遠之無智。近之有識。其有隱括五明。搜揚八藏。幽關每擁。玄路未通。囑猶毫毳丘盈。投之以炎爍。霜冰澗積。沃之以畏景。信巨夜之銀輝。昏旦之金鏡矣。雖複本出五天。然彼無茲糅釋。直爾十師之別作。鳩集猶難。況更摭此幽文。誠為未有。斯乃此論之因起也。
問。此八種識。行相如何。
答。經論成立。自有明文。此八種識。具三能變。一異熟能變。即第八識。二思量能變。即第七識。三了別能變。即前六識。唯識論云。識所變相。雖無量種。而能變識。類別唯三。一謂異熟。即第八識。多異熟性故。二謂思量。即第七識。恒審思量故。三謂了境。即前六識。了境粗
【現代漢語翻譯】 現代漢語譯本：請（玄奘）說道：自從晚上夢見金色的佛像，早晨騎著白馬出發，英雄豪傑輩出，卓越的智慧緊隨其後。雖然用心祈求五分律，廣泛地希望掌握八藏經，即使得到了佛法的糟粕，卻失去了玄妙根源的純粹。如今在東土受到榮寵和賞賜，並且親眼見到了玄妙的宗旨，有幸再次在萬方中脫穎而出，超越千古。不在參雜糅合上建立功業，可以說是錯失時機。況且眾多聖賢的著作，各自在五天竺（印度）享有盛譽，雖然文字完整地記載在貝葉經上，但義理並不完備於一本經書中。人們的理解各有不同，學習的人無所適從。況且世道逐漸衰敗，人心澆薄，壽命短促，智慧錯亂。探討細枝末節而想要徹底瞭解，掌握不同的觀點而難以領悟。請將各種言論錯綜複雜地編纂成一本經書，以此來判定真偽，衡量盛衰。玄奘很久之後才答應了這個請求，所以才有了這部論的刊行。大師（玄奘），（您）推辭了三賢的職位，唯獨傳授給平庸愚笨的我。這部論啊，概括了眾多經書的秘密，包含了眾多聖賢的主旨，什麼滯礙不能融化，什麼幽深不能照亮？仰望它沒有窮盡，俯視它沒有底測，遠離它沒有智慧，接近它才有認識。它能夠隱括五明（聲明、工巧明、醫方明、因明、內明），搜尋弘揚八藏（經、律、論三藏，菩薩藏、緣覺藏、聲聞藏，諸咒藏、雜藏），幽深的關鍵之處常常被擁塞，玄妙的道路尚未通達。囑託就像毫毛羽毛堆積成山丘，用炎熱的光芒投向它；霜雪冰塊在山澗中堆積，用畏懼太陽的光芒來澆灌它。它真是漫漫長夜中的銀色光輝，昏暗和光明中的金鏡啊！雖然原本出自五天竺，但那裡沒有這樣的糅合解釋。即使是分別抄錄十位論師的著作，蒐集起來都很困難，更何況是摘取這些幽深的文章，實在是前所未有。這就是這部論產生的緣起啊。 問：這八種識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識），它們的行相是怎樣的？ 答：經論的成立，自有明確的文字說明。這八種識，具有三種能變。第一種是異熟能變，就是第八識（阿賴耶識）。第二種是思量能變，就是第七識（末那識）。第三種是了別能變，就是前六識（眼識、耳識、鼻識、舌識、身識、意識）。《唯識論》說：『識所變現的相，雖然有無量種，但能變現的識，類別只有三種。第一種叫做異熟，就是第八識（阿賴耶識），因為它具有多種異熟的性質。第二種叫做思量，就是第七識（末那識），因為它恒常審察思量。第三種叫做了境，就是前六識（眼識、耳識、鼻識、舌識、身識、意識），因為它們了別外境比較粗顯。』
【English Translation】 English version: Please (Xuanzang) said: 'Since I dreamed of the golden Buddha image in the evening and set off on a white horse in the morning, heroes and talents have emerged in great numbers, and outstanding wisdom has followed closely behind. Although I have prayed with my heart for the Five Vinayas and hoped to master the Eight Pitakas extensively, even if I have obtained the dregs of the Dharma, I have lost the purity of the profound source. Now, I have received honor and rewards in the Eastern Land and have personally witnessed the profound tenets. I am fortunate to stand out again among all nations and surpass the ages. Not establishing merit in mixing and blending can be said to be missing the opportunity. Moreover, the works of many sages each enjoy a reputation in the Five Indies (India). Although the texts are completely recorded on palm-leaf manuscripts, the meanings are not complete in one scripture. People's understandings differ, and those who learn have nothing to rely on. Moreover, the world is gradually declining, people's hearts are becoming thin, life is short, and wisdom is confused. Exploring trivial details and wanting to understand thoroughly, grasping different viewpoints and finding it difficult to comprehend. Please compile various statements into one scripture in a complex manner, in order to judge the truth and falsehood, and to weigh prosperity and decline.' Xuanzang agreed to this request after a long time, so this treatise was published. Master (Xuanzang), (you) declined the positions of the Three Worthies, and only taught the mediocre and foolish me. This treatise encompasses the secrets of many scriptures and contains the main points of many sages. What stagnation cannot be melted, what depth cannot be illuminated? Looking up to it, there is no end; looking down on it, there is no bottom; far from it, there is no wisdom; close to it, there is knowledge. It can encompass the Five Sciences (Shabda-vidya (grammar and philology), Shilpa-vidya (arts and crafts), Chikitsa-vidya (medicine), Hetu-vidya (logic), Adhyatma-vidya (spiritual knowledge)) and search and promote the Eight Treasures (the three Pitakas of Sutra, Vinaya, and Abhidharma, the Bodhisattva Pitaka, the Pratyekabuddha Pitaka, the Shravaka Pitaka, the Mantra Pitaka, and the Miscellaneous Pitaka). The profound key points are often blocked, and the profound path has not yet been opened. Entrusting is like accumulating a hill of fine hairs and feathers, casting the heat of flames upon it; frost and ice accumulate in mountain streams, watering it with the light that fears the sun. It is truly the silver radiance in the long night, the golden mirror in darkness and light! Although it originally came from the Five Indies, there is no such mixing and explanation there. Even separately copying the works of ten masters is difficult to collect, let alone extracting these profound texts, which is truly unprecedented. This is the origin of this treatise. Question: What are the characteristics of these eight consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, Alaya consciousness)? Answer: The establishment of scriptures and treatises has its own clear textual explanations. These eight consciousnesses have three kinds of transformations. The first is the Vipaka transformation, which is the eighth consciousness (Alaya consciousness). The second is the Manas transformation, which is the seventh consciousness (Manas consciousness). The third is the Vijnana transformation, which is the first six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness). The 'Vijnaptimatrata-siddhi' says: 'Although there are countless kinds of appearances transformed by consciousness, there are only three categories of transforming consciousnesses. The first is called Vipaka, which is the eighth consciousness (Alaya consciousness), because it has many Vipaka natures. The second is called Manas, which is the seventh consciousness (Manas consciousness), because it constantly examines and thinks. The third is called Vijnana, which is the first six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), because they discriminate external objects relatively coarsely.'
相故。論頌曰。初阿賴耶識。異熟一切種。不可知執受。處了常與觸。作意受想思。想應唯舍受。是無覆無記。觸等亦如是。恒轉如瀑流。阿羅漢位舍。初能變識。大乘教名阿賴耶。此識有能藏所藏執藏義故。謂與雜染互為緣故。有情執為自內我故。古釋云。一能藏者。即能含藏義。猶如庫藏。能含藏寶貝。得藏名。此能含藏雜染種。故名為藏。亦即持義。二所藏者。即是所依義。猶如庫藏。是寶等所依故。此識是雜染法所依處故。三執藏者。堅守不捨義。猶如金銀等藏。為人堅守執為自內我。故名為藏。此識為染末那。堅執為我。故名為藏。起信鈔釋云。第八能藏所藏義者。且所藏義。謂此識體藏也。是根身種子器世間所藏處也。以根身等。是此識相分故。如藏中物像。如身在室內。欲覓賴耶識。只在色心中。欲覓摩尼珠。只在青黃內。次能藏義。謂根身等法。皆藏。在識身之中。如像在珠內。欲覓一切法。總在賴耶中。欲覓一切像。總在摩尼內。與前義互為能所。瑜伽論云。以八種義。證本識有。一依止執受相。二最初生起相。三有明瞭性相。四有種子性相。五業用差別相。六。身受差別相。七處無心定相。八命終時分相。又古德依論解釋證有第八識者。論云。此第八識。非是世間現量所見之境。唯憑聖言量。及
【現代漢語翻譯】 相的緣故。《論頌》說：最初的阿賴耶識（ālaya-vijñāna，又稱藏識，含藏一切種子），是異熟果，含藏一切種子，其『執受』和『處』的特性不可知，它恒常與觸（sparśa）、作意（manasikāra）、受（vedanā）、想（saṃjñā）、思（cetanā）相應，想應只與舍受（upekṣā）相應，是無覆無記（anivṛtāvyākṛta），觸等也與此類似。它像瀑流一樣恒常流轉，在阿羅漢（arhat）果位時才捨棄。這最初的能變識，在大乘佛教中稱為阿賴耶識。此識具有能藏、所藏、執藏的含義。所謂與雜染（saṃkleśa）互為因緣，有情眾生執著它為自己的內在自我。古時的解釋說：一、能藏，即能含藏的含義，猶如庫藏，能含藏寶貝，因此得名『藏』。此識能含藏雜染的種子，所以名為『藏』，也即是持有的含義。二、所藏，即是所依的含義，猶如庫藏，是寶物等所依賴的地方。此識是雜染法所依賴之處。三、執藏，是堅守不捨的含義，猶如金銀等藏，被人堅守執著為自己的內在自我，所以名為『藏』。此識被染污的末那識（manas）堅執為『我』，所以名為『藏』。《起信鈔》解釋說：第八識的能藏、所藏的含義，且說所藏的含義，是指此識的本體所藏之處，是根身（indriya-kāya）、種子（bīja）、器世間（bhājana-loka）所藏之處。因為根身等，是此識的相分（nimitta-bhāga），就像藏中的物像，如身體在室內。想要尋找阿賴耶識，只需在色心（rūpa-citta）中；想要尋找摩尼珠（maṇi），只需在青黃之中。其次說能藏的含義，是指根身等法，都藏在識身之中，就像像在珠內。想要尋找一切法，都在阿賴耶中；想要尋找一切像，都在摩尼內。與前面的含義互為能所。瑜伽論（Yoga-śāstra）說：以八種含義，證明本識（mūla-vijñāna）的存在：一、依止執受相；二、最初生起相；三、有明瞭性相；四、有種子性相；五、業用差別相；六、身受差別相；七、處無心定相；八、命終時分相。又有古德依據論典解釋證明有第八識：論中說：這第八識，不是世間現量（pratyakṣa）所能見到的境界，只能憑藉聖言量（āgama），以及 現代漢語譯本：相的緣故。《論頌》說：最初的阿賴耶識（ālaya-vijñāna，又稱藏識，含藏一切種子），是異熟果，含藏一切種子，其『執受』和『處』的特性不可知，它恒常與觸（sparśa）、作意（manasikāra）、受（vedanā）、想（saṃjñā）、思（cetanā）相應，想應只與舍受（upekṣā）相應，是無覆無記（anivṛtāvyākṛta），觸等也與此類似。它像瀑流一樣恒常流轉，在阿羅漢（arhat）果位時才捨棄。這最初的能變識，在大乘佛教中稱為阿賴耶識。此識具有能藏、所藏、執藏的含義。所謂與雜染（saṃkleśa）互為因緣，有情眾生執著它為自己的內在自我。古時的解釋說：一、能藏，即能含藏的含義，猶如庫藏，能含藏寶貝，因此得名『藏』。此識能含藏雜染的種子，所以名為『藏』，也即是持有的含義。二、所藏，即是所依的含義，猶如庫藏，是寶物等所依賴的地方。此識是雜染法所依賴之處。三、執藏，是堅守不捨的含義，猶如金銀等藏，被人堅守執著為自己的內在自我，所以名為『藏』。此識被染污的末那識（manas）堅執為『我』，所以名為『藏』。《起信鈔》解釋說：第八識的能藏、所藏的含義，且說所藏的含義，是指此識的本體所藏之處，是根身（indriya-kāya）、種子（bīja）、器世間（bhājana-loka）所藏之處。因為根身等，是此識的相分（nimitta-bhāga），就像藏中的物像，如身體在室內。想要尋找阿賴耶識，只需在色心（rūpa-citta）中；想要尋找摩尼珠（maṇi），只需在青黃之中。其次說能藏的含義，是指根身等法，都藏在識身之中，就像像在珠內。想要尋找一切法，都在阿賴耶中；想要尋找一切像，都在摩尼內。與前面的含義互為能所。瑜伽論（Yoga-śāstra）說：以八種含義，證明本識（mūla-vijñāna）的存在：一、依止執受相；二、最初生起相；三、有明瞭性相；四、有種子性相；五、業用差別相；六、身受差別相；七、處無心定相；八、命終時分相。又有古德依據論典解釋證明有第八識：論中說：這第八識，不是世間現量（pratyakṣa）所能見到的境界，只能憑藉聖言量（āgama），以及
【English Translation】 Because of the nature of characteristics. The Verse says: The initial Ālaya-vijñāna (storehouse consciousness, containing all seeds), is the Vipāka (result of actions), containing all seeds. Its characteristics of 'retention' (ādāna) and 'location' (sthāna) are unknowable. It constantly accompanies contact (sparśa), attention (manasikāra), feeling (vedanā), perception (saṃjñā), and volition (cetanā). Perception should only correspond to neutral feeling (upekṣā). It is neither obscured nor indeterminate (anivṛtāvyākṛta), and contact etc. are also similar. It constantly flows like a waterfall, and is abandoned at the stage of Arhat (arhat). This initial transforming consciousness is called Ālaya in Mahāyāna Buddhism. This consciousness has the meanings of being able to store, being stored, and being clung to. It is said to be the cause and condition for mutual defilement (saṃkleśa), and sentient beings cling to it as their inner self. Ancient explanations say: First, 'able to store' means the ability to contain, like a treasury that can contain treasures, hence the name 'store'. This consciousness can contain the seeds of defilement, so it is called 'store', which also means holding. Second, 'being stored' means being the basis of reliance, like a treasury that is the place where treasures etc. rely. This consciousness is the place where defiled dharmas rely. Third, 'clinging to' means firmly guarding and not abandoning, like a treasury of gold and silver, which people firmly guard and cling to as their inner self, hence the name 'store'. This consciousness is firmly clung to as 'I' by the defiled Manas (mind). The commentary on the Awakening of Faith says: The eighth consciousness's meaning of being able to store and being stored, and the meaning of being stored, refers to the place where the essence of this consciousness is stored, which is the place where the sense faculties (indriya-kāya), seeds (bīja), and the vessel world (bhājana-loka) are stored. Because the sense faculties etc. are the image-aspect (nimitta-bhāga) of this consciousness, like objects in a treasury, like the body in a room. If you want to find the Ālaya-vijñāna, just look in the mind of form (rūpa-citta); if you want to find the Mani jewel (maṇi), just look in the blue and yellow. Next, the meaning of being able to store means that the dharmas of the sense faculties etc. are all stored in the body of consciousness, like images in a jewel. If you want to find all dharmas, they are all in the Ālaya; if you want to find all images, they are all in the Mani. The previous meanings are mutually able and stored. The Yoga-śāstra says: With eight meanings, the existence of the fundamental consciousness (mūla-vijñāna) is proven: First, the aspect of relying on and retaining; second, the aspect of initial arising; third, the aspect of having clear nature; fourth, the aspect of having seed nature; fifth, the aspect of the difference in karmic function; sixth, the aspect of the difference in bodily feeling; seventh, the aspect of being in a state of no-mind; eighth, the aspect of the time of death. Furthermore, ancient virtuous ones explained and proved the existence of the eighth consciousness based on the scriptures: The scriptures say: This eighth consciousness is not a realm that can be seen by the present perception (pratyakṣa) of the world, but can only rely on the scriptural authority (āgama), and
以真正道理。而知有之。引七本經證之。阿毗達磨經有二頌。初頌云。無始時來界。一切法等依。由此有諸趣。及涅槃證得。無始時來界者。言界者。是因義。為第八識。從無始至今。能持一切漏無漏色心等諸法種子。又能與漏無漏種子力。令生現行。即第八與一切種子。為依持生起二因。一切法等依者。依是緣義。為第八識。能變為身器。作有情依。與一切漏無漏現行法而為所依。以能執受五色根身。與前七識現為俱有依故。即第八識能與一切現行色心等法。為增上緣依也。由此有諸趣。及涅槃證得者。此第八識。不唯獨與有漏流轉法為依持用。兼能與一切無漏順還滅法。為依持用。第二頌云。由攝藏諸法。一切種子識。故名阿賴耶。勝者我開演者。即第八識自證分。能持種故。名種子識。解深密經頌云。阿陀那識甚深細。一切種子如瀑流。我于凡愚不開演。恐彼分別執為我。阿陀那者。此云執持。為此識能執持諸法種子。及能執受色根。及根依處。亦能執取結生相續故。說此識。名阿陀那。一切種子如瀑流者。謂第八識中一切種子。若遇緣鼓擊。便生轉識現行。或種子有生住異滅。不停。如似瀑流。楞伽經頌云。譬如巨海浪。斯由猛風起。洪波鼓溟壑。無有斷絕時。藏識海常住。境界風所動。種種諸識浪。騰躍而
【現代漢語翻譯】 現代漢語譯本 以真正的道理，從而認知『有』的存在。引用七部經典來佐證。阿毗達磨經中有兩首偈頌。第一首偈頌說：『無始時來界，一切法等依。由此有諸趣，及涅槃證得。』『無始時來界』，這裡的『界』，是『因』的意思，指第八識（Alaya-vijnana，阿賴耶識）。從無始以來直到現在，它能持有一切有漏、無漏的色、心等諸法種子，又能給予有漏、無漏種子力量，使之生起現行。即第八識與一切種子，作為依持和生起的兩種因緣。『一切法等依』，這裡的『依』是『緣』的意思，指第八識能變現為身器，作為有情的所依，併爲一切有漏、無漏的現行法提供所依。因為它能執受五色根身，與前七識共同作為俱有依。即第八識能為一切現行的色、心等法，作為增上緣依。『由此有諸趣，及涅槃證得』，這第八識，不僅能為有漏流轉法提供依持作用，還能為一切無漏順還滅法提供依持作用。 第二首偈頌說：『由攝藏諸法，一切種子識。故名阿賴耶，勝者我開演。』即第八識的自證分，能持種子，所以名為種子識。《解深密經》的偈頌說：『阿陀那識甚深細，一切種子如瀑流。我于凡愚不開演，恐彼分別執為我。』『阿陀那』，意思是『執持』。因為此識能執持諸法種子，以及能執受色根，以及根的依處，也能執取結生相續，所以說此識名為阿陀那。『一切種子如瀑流』，是指第八識中的一切種子，如果遇到因緣的鼓動，便會生起轉識現行，或者種子有生、住、異、滅，不停留，就像瀑布一樣。《楞伽經》的偈頌說：『譬如巨海浪，斯由猛風起。洪波鼓溟壑，無有斷絕時。藏識海常住，境界風所動。種種諸識浪，騰躍而起。』
【English Translation】 English version Using true principles to understand the existence of 'being'. Citing seven sutras to prove it. The Abhidharma Sutra has two verses. The first verse says: 'The realm from beginningless time is the basis of all dharmas. From this, there are all destinies and the attainment of Nirvana.' 'The realm from beginningless time,' here 'realm' means 'cause,' referring to the eighth consciousness (Alaya-vijnana). From beginningless time until now, it can hold all seeds of defiled and undefiled forms, minds, etc., and can also give defiled and undefiled seeds the power to arise in manifestation. That is, the eighth consciousness and all seeds serve as the two causes of support and arising. 'The basis of all dharmas,' here 'basis' means 'condition,' referring to the eighth consciousness being able to transform into the body and its environment, serving as the basis for sentient beings and providing a basis for all defiled and undefiled manifested dharmas. Because it can grasp the five sense organs and the body, together with the first seven consciousnesses, it serves as a co-existing basis. That is, the eighth consciousness can serve as the dominant condition for all manifested forms, minds, and other dharmas. 'From this, there are all destinies and the attainment of Nirvana,' this eighth consciousness not only provides support for defiled, transmigratory dharmas, but also provides support for all undefiled, reverting dharmas. The second verse says: 'Because it contains all dharmas, it is called the all-seed consciousness. Therefore, it is called Alaya, which the victors expound.' That is, the self-cognition aspect of the eighth consciousness can hold seeds, so it is called the seed consciousness. The verse in the Sandhinirmocana Sutra says: 'The Adana consciousness is very deep and subtle, all seeds are like a waterfall. I do not expound it to the foolish, lest they grasp it as self.' 'Adana' means 'grasping and holding.' Because this consciousness can grasp and hold the seeds of all dharmas, as well as the sense organs and their bases, and can also grasp the continuity of rebirth, it is said that this consciousness is called Adana. 'All seeds are like a waterfall' refers to all the seeds in the eighth consciousness. If they encounter the stimulation of conditions, they will give rise to the manifestation of the transforming consciousness, or the seeds have arising, abiding, changing, and ceasing, without stopping, like a waterfall. The verse in the Lankavatara Sutra says: 'Like the waves of a great sea, which arise from fierce winds. The great waves beat against the deep valleys, without ceasing. The storehouse consciousness sea is always abiding, moved by the wind of the objective world. Various waves of consciousness leap and arise.'
轉生。又小乘增一阿含經云。有根本識。是諸識所依。此根本識。即是第八識。以第八識。能發起前六轉識故。二上座部。說有有分識。便是第八識。此有分識體。常不間斷。遍三界有。有謂三有。分者因義。即三有之因。皆由此識。三化地部中說有窮生死蘊。緣此第八遍三界九地。恒常有故。但有生死處。即常遍為依。直至大乘金剛心末。煩惱盡時方舍故。名窮生死蘊。若諸轉識。即無此功能。以第六識體多間斷故。入五位無心時。六識皆間斷不行。此時應不名有情。以無識任持故。即應爛壞。四。一切有部。說此識名阿賴耶。有愛樂欣喜四種阿賴耶。愛是總句。總緣三世為境。餘三是別句。別緣三世。樂是現在。欣是過去。喜是未來。即此第八識。是諸有情常執為自內我。是真愛著處。故名阿賴耶。真正理有十。一者。持種心。唯識論云。謂契經說。雜染清凈諸法種子之所集起。故名為心。若無此識。彼持種心不應有故。謂諸轉識在滅定等。有間斷故。根境作意善等。類別易起故。如電光等。不堅住故。非可熏。皆不能持種。非染凈種所集起故。二異熟心。唯識論云。如契經說。有異熟心。善惡業感。若無此識。彼異熟心不應有故者。即第八識。謂前世中。以善不善業為因。招感得今生第八異熟心是果。論云。定
【現代漢語翻譯】 現代漢語譯本 轉生。另外，小乘《增一阿含經》中說，存在根本識（根本的意識），是各種識（各種意識）所依賴的基礎。這個根本識，就是第八識（阿賴耶識）。因為第八識能夠引發前六轉識（眼識、耳識、鼻識、舌識、身識、意識）。 二、上座部（佛教部派之一）認為存在有分識（生命流的意識），這便是第八識。這個有分識的本體，恒常不間斷，遍佈三界（欲界、色界、無色界）。『有』指的是三有，『分』是因的意思，即三有的因，都源於這個識。 三、化地部（佛教部派之一）中說存在窮生死蘊（輪迴至生命終結的蘊），因為這個第八識遍佈三界九地（三界中的九種境界），恒常存在。只要有生死的地方，就以這個恒常遍在的識作為依託，直到大乘金剛心（堅固不壞的菩提心）最終生起，煩惱斷盡時才捨棄它，所以稱為窮生死蘊。而各種轉識，則沒有這種功能。因為第六識（意識）的本體經常間斷，進入五位無心（五種沒有心念的狀態）時，六識都間斷不行。此時就不應該稱為有情（有情眾生），因為沒有識來任持（支援），就應該腐爛壞滅。 四、一切有部（佛教部派之一）說這個識名為阿賴耶（儲存一切種子識的倉庫）。有愛樂欣喜四種阿賴耶。『愛』是總括性的語句，總的以三世（過去、現在、未來）為境界。其餘三個是分別性的語句，分別緣於三世。『樂』是現在，『欣』是過去，『喜』是未來。即這個第八識，是各種有情眾生恒常執著為自己的內在自我的東西，是真正愛著的地方，所以名為阿賴耶。 真正有道理的有十個方面：一、持種心（保持種子之心）。《唯識論》中說：『經書上說，雜染（不清凈）和清凈的各種法（事物）的種子，都是由它聚集生起的，所以稱為心。』如果沒有這個識，那麼這個持種心就不應該存在。因為各種轉識在滅盡定（一種禪定狀態）等情況下，會有間斷。根（感覺器官）、境（感覺對像）、作意（心理活動）、善等，類別容易生起變化。就像閃電一樣，不堅固，不能持久，所以不能夠保持種子，不是染污和清凈的種子所聚集生起的。 二、異熟心（不同結果的心）。《唯識論》中說：『經書上說，存在異熟心，由善惡業感召而來。』如果沒有這個識，那麼這個異熟心就不應該存在。即第八識。在前世中，以善或不善的業為因，招感得到今生的第八異熟心作為果報。《論》中說，決定...
【English Translation】 English version Rebirth. Furthermore, the Hinayana Agama Sutra states that there is a fundamental consciousness (mula-vijnana), which is the basis upon which all other consciousnesses (vijnanas) depend. This fundamental consciousness is the eighth consciousness (Alaya-vijnana). This is because the eighth consciousness can give rise to the first six transforming consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness). Second, the Theravada school (a Buddhist school) believes that there is a life-continuum consciousness (bhavaṅga-citta), which is the eighth consciousness. The substance of this life-continuum consciousness is constant and uninterrupted, pervading the three realms (desire realm, form realm, formless realm). 'Bhava' refers to the three existences, and 'anga' means cause, that is, the cause of the three existences all originates from this consciousness. Third, the Haimavata school (a Buddhist school) states that there is a 'ceaseless-life-skandha' (a collection of mental and physical aggregates that continues until the end of life), because this eighth consciousness pervades the nine lands of the three realms (the nine states of existence within the three realms) and is constantly present. Wherever there is birth and death, this constant and pervasive consciousness serves as the basis, until the Vajra-heart (indestructible Bodhi-mind) of the Mahayana ultimately arises and afflictions are exhausted, only then is it abandoned, hence it is called the 'ceaseless-life-skandha'. The various transforming consciousnesses do not have this function. Because the substance of the sixth consciousness (mind-consciousness) is often interrupted, when entering the five states of no-mind (five states where mental activity ceases), all six consciousnesses are interrupted and do not function. At this time, one should not be called a sentient being (a being with consciousness), because there is no consciousness to sustain it, and it should decay and perish. Fourth, the Sarvastivada school (a Buddhist school) says that this consciousness is called Alaya (a storehouse consciousness that contains all seeds of consciousness). There are four types of Alaya: love, joy, delight, and pleasure. 'Love' is a general statement, generally taking the three times (past, present, and future) as its object. The other three are specific statements, specifically related to the three times. 'Joy' is the present, 'delight' is the past, and 'pleasure' is the future. That is, this eighth consciousness is what various sentient beings constantly cling to as their inner self, and it is the place of true attachment, hence it is called Alaya. There are truly ten aspects that are reasonable: First, the 'seed-holding mind' (citta that holds seeds). The Vijnaptimatrata-siddhi-sastra states: 'The sutras say that the seeds of various defiled (impure) and pure dharmas (things) are all gathered and arise from it, hence it is called mind.' If there were no such consciousness, then this seed-holding mind should not exist. Because the various transforming consciousnesses are interrupted in states such as cessation of perception and sensation (a state of meditative absorption). The categories of sense organs (root), sense objects (object), mental attention (attention), goodness, etc., easily change. Like lightning, it is not firm and cannot last, so it cannot hold seeds, and it is not gathered and arisen from defiled and pure seeds. Second, the 'resultant mind' (mind that produces different results). The Vijnaptimatrata-siddhi-sastra states: 'The sutras say that there is a resultant mind, which is caused by good and bad karma.' If there were no such consciousness, then this resultant mind should not exist. That is, the eighth consciousness. In the previous life, using good or bad karma as the cause, one receives the eighth resultant consciousness in this life as the result. The Sastra says, definitely...
應許有真異熟識。酬牽引業。遍而無斷。變為身器。作有情依。身器離心。理非有故。三界趣生體。唯識論云。契經說。有情流轉五趣四生。若無此識。彼趣生體不應有故。須信有第八識為三界九地五趣四生之體。若無此識。即一切有情不應得有。四有執受。唯識論云。又契經說。有色根身。是有執受。若無此識。彼能執受不應有故。其有色界中有情。有五色根。及內五塵。是第八親相分。唯第八識能執受。若是余識。即無此能。五壽暖識。三證有第八識。唯識論云。又契經說。壽暖識三更互依持。得相續住。若無此識。能持壽暖令久住。識不應有故。六生死時有心。證有第八識。唯識論云。又契經說。諸有情類受生命終。心住散位作無心定。若無此識。生死時心不應有故。又將死時。由善惡業。上下身份冷觸漸起。若無此識。彼事不成。第七引緣起依。證有第八識。唯識論云。又契經說。識緣名色。名色緣識。如是二法。展轉相依。譬如束蘆。俱時而轉。若無此識。彼識自體不應有故。小乘雲。我將六識。為名色依。何要第八。論破云。眼等轉識。攝在名中。此識若無。說誰為識。論主云。眼等六識。已攝在名中。為識蘊故。須得第八為名外識支。與名色為依。又如此界人生時。中有初念心執取。結生時。由未有前
【現代漢語翻譯】 現代漢語譯本 應許有真實的異熟識（Vipāka-vijñāna，果報識）。酬償牽引業力，普遍存在且無間斷，變化為身器（身體和外在世界）。作為有情眾生的所依。身器若離開心識，在道理上是不成立的。三界眾生的生命體，《唯識論》中說，契經中說，有情眾生在五趣（地獄、餓鬼、畜生、人、天）四生（卵生、胎生、濕生、化生）中流轉，如果沒有這個識，那麼眾生的生命體就不應該存在。必須相信有第八識作為三界九地五趣四生的本體。如果沒有這個識，那麼一切有情眾生就不應該存在。 四、有執受。《唯識論》中說，又有契經說，有色根身（眼、耳、鼻、舌、身）是有執受的，如果沒有這個識，那麼能執受的功能就不應該存在。其中的中有情（中陰身），有五色根和內在的五塵（色、聲、香、味、觸），這是第八識的親相分。只有第八識才能執受，如果是其他的識，就沒有這個能力。 五、壽、暖、識。《唯識論》中說，又有契經說，壽、暖、識三者互相依存，才能持續存在。如果沒有這個識，能夠維持壽命和體溫長久存在的識就不應該存在。 六、生死時有心。《唯識論》中說，又有契經說，諸有情眾生在壽命終結時，心處於散亂的狀態，或者進入無心定。如果沒有這個識，生死時候的心就不應該存在。並且在將要死亡的時候，由於善惡業力，身體上下部分的冷觸逐漸產生，如果沒有這個識，這件事就無法成立。 七、引緣起依。《唯識論》中說，又有契經說，識緣名色（精神現象和物質現象），名色緣識，這兩種法互相依賴，就像捆在一起的蘆葦，同時轉動。如果沒有這個識，那麼這個識的自體就不應該存在。小乘佛教說，我將六識作為名色的所依，為什麼需要第八識？《唯識論》反駁說，眼等轉識包含在名中，這個識如果不存在，那麼說誰是識？論主說，眼等六識已經包含在名中，作為識蘊，必須要有第八識作為名之外的識支，與名色互為所依。又比如這個世界的人出生時，中有身的最初一念心執取，結生的時候，由於還沒有之前的經歷。
【English Translation】 English version It must be admitted that there is a true Vipāka-vijñāna (resultant consciousness). It repays the karma that draws and leads, is pervasive and continuous, and transforms into the body and its environment. It serves as the basis for sentient beings. If the body and its environment were separate from consciousness, it would be logically untenable. The life-entity of beings in the Three Realms. The Vijñaptimātratāsiddhi states: The sutras say that sentient beings transmigrate through the five destinies (hell, hungry ghosts, animals, humans, and gods) and the four forms of birth (oviparous, viviparous, moisture-born, and metamorphic). If there were no such consciousness, the life-entity of those beings would not exist. One must believe that there is an eighth consciousness as the basis of the Three Realms, the Nine Grounds, the Five Destinies, and the Four Forms of Birth. If there were no such consciousness, then all sentient beings should not exist. Four, having apprehension. The Vijñaptimātratāsiddhi states: Also, the sutras say that the sense organs (eye, ear, nose, tongue, body) are apprehended. If there were no such consciousness, then the function of apprehension should not exist. Among them, the antarābhava (intermediate being) has the five sense organs and the inner five objects (form, sound, smell, taste, touch), which are the intimate aspect of the eighth consciousness. Only the eighth consciousness can apprehend; if it were other consciousnesses, they would not have this ability. Five, life, warmth, and consciousness. The Vijñaptimātratāsiddhi states: Also, the sutras say that life, warmth, and consciousness rely on each other to continue to exist. If there were no such consciousness, the consciousness that can maintain life and warmth for a long time should not exist. Six, having mind at the time of birth and death. The Vijñaptimātratāsiddhi states: Also, the sutras say that when sentient beings reach the end of their lives, the mind is in a scattered state or enters a mindless samadhi. If there were no such consciousness, the mind at the time of birth and death should not exist. Moreover, when one is about to die, due to good and bad karma, the cold touch gradually arises in the upper and lower parts of the body. If there were no such consciousness, this event could not be established. Seven, the basis for dependent origination. The Vijñaptimātratāsiddhi states: Also, the sutras say that consciousness conditions name and form (mental and material phenomena), and name and form condition consciousness. These two dharmas depend on each other, like bundles of reeds that turn simultaneously. If there were no such consciousness, then the self-nature of this consciousness should not exist. The Hīnayāna says, 'I take the six consciousnesses as the basis of name and form, why do we need the eighth consciousness?' The Vijñaptimātratāsiddhi refutes, 'The transforming consciousnesses such as eye are included in name. If this consciousness does not exist, then who is said to be consciousness?' The author of the treatise says, 'The six consciousnesses such as eye are already included in name, as the aggregate of consciousness. It is necessary to have the eighth consciousness as the consciousness-element outside of name, to be mutually dependent with name and form.' Furthermore, when a person in this world is born, the first thought of the intermediate being grasps, and at the time of rebirth, because there is no previous experience.
六識。為名中識蘊。名色唯具三蘊。此三蘊名色。一念間。依何而住。故知信有第八識。是名外識支。與名色為依。八引識食。證有第八識。唯識論云。又契經說。一切有情。皆依食住。若無此識。彼識食體不應有故。所以佛告外道言。所為一切有情。皆依食住。此是正覺正說。余不能知。汝外道自餓己身。終無有益。食是資益義。任持義。九。引滅定有心。證有第八識。唯識論云。又契經說。住滅定者。身語心行無不皆滅。而壽不滅。亦不離暖。根無變壞。識不離身。若無此識。住滅定者。識不離身。不應有故。論主云。入滅定聖人。身語心行無不皆滅。即出入息。是身加行。受想。是心加行。尋伺。是語加行。此三加行與第六識相應。在滅定中皆悉滅故。而壽不滅者。即第八識種上。有連持一報色心不斷功能。名壽。言亦不離識者。暖觸是第八識相分。即此二法。皆不離第八識。既在滅定中。六識身語心加行皆悉不行。而有壽暖在者。明知即是第八識與壽暖為依。十引染凈心。證有第八。唯識論云。又契經說。心雜染故。有情雜染。心清凈故。有情清凈。若無此識。彼染凈心不應有故。謂染凈法以心為本。因心而生。依心而住。受彼熏。持彼種故。以心為本者。即一切染凈有為無為法。皆以第八識為根本。依心而
【現代漢語翻譯】 六識（liù shí）：指的是眼識、耳識、鼻識、舌識、身識、意識，在這裡屬於『名』中的識蘊（shì yùn）。『名色』（míng sè，五蘊中的色蘊以外的四蘊，即受、想、行、識）唯獨具備三蘊。這三蘊『名色』，在一念之間，依靠什麼而存在呢？所以可知確實存在第八識（第八識，阿賴耶識，ālài yé shí）。這被稱為外識支（wài shí zhī），作為『名色』的所依。 八、引用『識食』（shí shí，四食之一，維持有情生命的精神食糧）證明存在第八識。《唯識論》（Wéi Shí Lùn）中說：『又契經說，一切有情，皆依食住。若無此識，彼識食體不應有故。』所以佛告訴外道說：『所謂一切有情，皆依食住。』這是正覺（zhèng jué，正確的覺悟）所正確宣說的，其他人不能理解。你們外道自殘身體，最終也不會有任何益處。『食』是資益（zī yì，資助和補益）的意思，任持（rèn chí，保持）的意思。 九、引用『滅盡定』（miè jìn dìng，一種甚深的禪定狀態，在此狀態下，心識活動完全停止）中有心，證明存在第八識。《唯識論》中說：『又契經說，住滅定者，身語心行無不皆滅，而壽不滅，亦不離暖，根無變壞，識不離身。若無此識，住滅定者，識不離身，不應有故。』 論主說：進入滅盡定的聖人，身語心行沒有不滅的。即出入息（chū rù xī，呼吸）是身的加行（jiā xíng，準備行為），受想（shòu xiǎng，感受和思想）是心的加行，尋伺（xún sì，粗略和細緻的思考）是語的加行。這三種加行與第六識（第六識，意識）相應。在滅盡定中全部都滅盡了。而『壽不滅』，指的是第八識的種子之上，有連持一報色心（lián chí yī bào sè xīn，維持這一期生命的身心）不斷的功能，叫做『壽』。 『亦不離識』，暖觸（nuǎn chù，溫暖的觸覺）是第八識的相分（xiāng fēn，識所認識的對象，即客觀方面）。這兩種法，都不離開第八識。既然在滅盡定中，六識（六識，眼識、耳識、鼻識、舌識、身識、意識）的身語心加行全部不行，而有壽暖存在，明顯可知這就是第八識與壽暖作為所依。 十、引用染凈心（rǎn jìng xīn，被污染的心和清凈的心）證明存在第八識。《唯識論》中說：『又契經說，心雜染故，有情雜染。心清凈故，有情清凈。若無此識，彼染凈心不應有故。』 所謂染凈法以心為根本，因為心而生，依靠心而存在，接受心的熏習，保持心的種子。『以心為本』指的是，一切染凈有為無為法（rǎn jìng yǒu wéi wú wéi fǎ，所有染污的、清凈的、有為的、無為的法），都以第八識為根本，依靠心而...
【English Translation】 The six consciousnesses (liù shí): referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness, here belonging to the 'consciousness aggregate' (shì yùn) within 'name'. 'Name and form' (míng sè, the four aggregates other than the form aggregate in the five aggregates, namely feeling, perception, volition, and consciousness) uniquely possess three aggregates. These three aggregates of 'name and form', in a single moment, rely on what to exist? Therefore, it can be known that the eighth consciousness (eighth consciousness, Ālaya consciousness, ālài yé shí) truly exists. This is called the external consciousness support (wài shí zhī), serving as the basis for 'name and form'. 8. Quoting 'consciousness-food' (shí shí, one of the four foods, the mental nourishment that sustains the life of sentient beings) to prove the existence of the eighth consciousness. The Treatise on Consciousness-Only (Wéi Shí Lùn) states: 'Moreover, the sutras say that all sentient beings rely on food to exist. If this consciousness did not exist, the substance of that consciousness-food should not exist.' Therefore, the Buddha told the heretics: 'What is called all sentient beings, all rely on food to exist.' This is what the Perfectly Awakened One (zhèng jué, correct enlightenment) correctly proclaimed, others cannot understand. You heretics mutilate your own bodies, and ultimately there will be no benefit. 'Food' means to nourish and benefit (zī yì, to assist and benefit), to maintain (rèn chí, to hold). 9. Quoting the presence of mind in 'cessation meditation' (miè jìn dìng, a very deep state of meditation in which mental activity completely ceases) to prove the existence of the eighth consciousness. The Treatise on Consciousness-Only states: 'Moreover, the sutras say that those who abide in cessation meditation, their bodily, verbal, and mental activities all cease, but their lifespan does not cease, nor does warmth depart, the roots do not change or decay, and consciousness does not leave the body. If this consciousness did not exist, those who abide in cessation meditation, consciousness not leaving the body, should not exist.' The author of the treatise says: The sages who enter cessation meditation, their bodily, verbal, and mental activities all cease. That is, inhalation and exhalation (chū rù xī, breathing) are the bodily preparation (jiā xíng, preparatory action), feeling and perception (shòu xiǎng, feeling and thought) are the mental preparation, and initial and sustained thought (xún sì, coarse and subtle thought) are the verbal preparation. These three preparations are associated with the sixth consciousness (sixth consciousness, mind consciousness). In cessation meditation, all of them cease. And 'lifespan does not cease' refers to the fact that on the seed of the eighth consciousness, there is a function that connects and maintains the physical and mental aspects of a single retribution (lián chí yī bào sè xīn, maintaining the body and mind of this life), which is called 'lifespan'. 'Nor does it depart from consciousness', warmth and touch (nuǎn chù, warm touch) are the object-aspect (xiāng fēn, the object perceived by consciousness, i.e., the objective aspect) of the eighth consciousness. These two dharmas do not leave the eighth consciousness. Since in cessation meditation, the bodily, verbal, and mental preparations of the six consciousnesses (six consciousnesses, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) all do not function, but lifespan and warmth exist, it is clear that this is the eighth consciousness with lifespan and warmth as its basis. 10. Quoting defiled and pure mind (rǎn jìng xīn, defiled mind and pure mind) to prove the existence of the eighth consciousness. The Treatise on Consciousness-Only states: 'Moreover, the sutras say that because the mind is defiled, sentient beings are defiled. Because the mind is pure, sentient beings are pure. If this consciousness did not exist, that defiled and pure mind should not exist.' The so-called defiled and pure dharmas take the mind as their root, arise because of the mind, rely on the mind to exist, receive the熏習(xūn xí, influence) of the mind, and maintain the seeds of the mind. 'Taking the mind as the root' refers to the fact that all defiled, pure, conditioned, and unconditioned dharmas (rǎn jìng yǒu wéi wú wéi fǎ, all defiled, pure, conditioned, and unconditioned dharmas) take the eighth consciousness as their root, and rely on the mind to...
住者。即前七現行。皆依第八識而住。言受彼熏者。即第八識受彼前七識熏。言持彼種者。即第八能持前七三性染凈種子。所以密嚴經云。是身如起尸。亦如熱時焰。隨行因緣轉。非妄亦非實。為受之所牽。性空無有我。意等識所識。與心而共生。五識復更依。意識而因起。如是一切時。大地而俱轉。賴耶為于愛。所熏而增長。既自增長已。復增于余識。展轉不斷絕。猶如於井輪。以有諸識故。眾趣而生起。於是諸趣中。識復得增長。識與世間法。更互以為因。譬如河水流。前後而不斷。亦如芽與種。相續而轉生。各各相差別。分別而顯現。識行亦如是。既三和合已。而復更和合。差別相而生。如是而流轉。常無有斷絕。內外一切法。皆因此而起。愚不了唯心。汝等勤觀察。華嚴經云。善男子。諸業虛妄積集名心。末那思量。意識分別。眼等五識了境不同。愚癡凡夫。不能知覺。怖老病死求入涅槃。生死涅槃。二俱不識。於一切境。妄起分別。又由未來諸根。五塵境界斷滅。凡愚之人。以為涅槃。諸佛菩薩自證悟時。轉阿賴耶得本覺智。善男子。一切凡愚迷佛方便。執有三乘。不了三界。由心所起。不知三世一切佛法。自心現量。見外五塵。執為實有。猶如牛羊。不能知覺。生死輪中。無由出離。善男子。佛說諸法無
【現代漢語翻譯】 現代漢語譯本 『住者』，指的是前面的七個現行識，它們都依附於第八識（阿賴耶識）而存在。 『言受彼熏者』，指的是第八識接受前面七個識的熏習。 『言持彼種者』，指的是第八識能夠持有前面七個識的三性（善、惡、無記）染凈種子。 所以《密嚴經》說：『此身猶如起尸，亦如熱時焰，隨行因緣轉，非妄亦非實。為受之所牽，性空無有我。意等識所識，與心而共生。五識復更依，意識而因起。如是一切時，大地而俱轉。賴耶（Ālaya）為于愛，所熏而增長。既自增長已，復增于余識。展轉不斷絕，猶如於井輪。以有諸識故，眾趣而生起。於是諸趣中，識復得增長。識與世間法，更互以為因。譬如河水流，前後而不斷。亦如芽與種，相續而轉生。各各相差別，分別而顯現。識行亦如是，既三和合已，而復更和合。差別相而生，如是而流轉。常無有斷絕。內外一切法，皆因此而起。愚不了唯心，汝等勤觀察。』 《華嚴經》說：『善男子，諸業虛妄積集名心。末那（Manas）思量，意識分別。眼等五識了境不同。愚癡凡夫，不能知覺。怖老病死求入涅槃（Nirvana）。生死涅槃，二俱不識。於一切境，妄起分別。又由未來諸根，五塵境界斷滅。凡愚之人，以為涅槃。諸佛菩薩自證悟時，轉阿賴耶（Ālaya）得本覺智。善男子，一切凡愚迷佛方便。執有三乘。不了三界。由心所起。不知三世一切佛法。自心現量。見外五塵。執為實有。猶如牛羊。不能知覺。生死輪中，無由出離。善男子，佛說諸法無』
【English Translation】 English version 'Dwelling' refers to the preceding seven active consciousnesses, all of which rely on the eighth consciousness (Ālaya-vijñāna) to dwell. 'Saying 'receiving their perfuming'' refers to the eighth consciousness receiving the perfuming from the preceding seven consciousnesses. 'Saying 'holding their seeds'' refers to the eighth consciousness being able to hold the seeds of the three natures (good, evil, and neutral) of the preceding seven consciousnesses, both defiled and pure. Therefore, the Ghanavyūha Sūtra says: 'This body is like a corpse, also like a flame in hot weather, turning according to the conditions of action, neither false nor real. Drawn by sensation, its nature is empty and without self. Perceived by the mind and other consciousnesses, it arises together with the mind. The five consciousnesses rely on it again, and the consciousness arises because of it. At all times, the great earth turns together with it. The Ālaya (Ālaya-vijñāna) is perfumed by love and grows. Having grown itself, it increases the other consciousnesses again. Turning and never ceasing, it is like a well wheel. Because there are consciousnesses, the various destinies arise. In these destinies, consciousness grows again. Consciousness and worldly dharmas are mutually the cause. It is like a river flowing, continuously before and after. It is also like a sprout and a seed, continuously turning and arising. Each is different, appearing distinctly. The activity of consciousness is also like this. Having combined three times, it combines again. Different appearances arise, and thus it flows. It is always without ceasing. All internal and external dharmas arise because of this. Fools do not understand the mind-only; you should diligently observe.' The Avataṃsaka Sūtra says: 'Good man, the accumulation of false actions is called mind. Manas (Manas) contemplates, and consciousness distinguishes. The five consciousnesses, such as the eye, perceive different realms. Foolish ordinary people cannot perceive this. Fearing old age, sickness, and death, they seek to enter Nirvana (Nirvana). They do not understand either birth and death or Nirvana. They falsely discriminate in all realms. Furthermore, the roots of the future and the realm of the five dusts are cut off. Foolish people think this is Nirvana. When Buddhas and Bodhisattvas realize enlightenment themselves, they transform the Ālaya (Ālaya-vijñāna) and attain original wisdom. Good man, all foolish ordinary people are deluded by the Buddha's expedient means. They cling to the Three Vehicles. They do not understand the Three Realms, which arise from the mind. They do not know that all the Buddha-dharmas of the three times are the present measure of their own minds. They see the external five dusts and cling to them as real. Like cows and sheep, they cannot perceive this. In the wheel of birth and death, there is no way to escape. Good man, the Buddha said that all dharmas are without'
生無滅。亦無三世。何以故。如自心現。五塵境界。本無有故。有無諸法。本不生故。聖者自悟。境界如是。善男子。愚癡凡夫。妄起分別。無中執有。有中執無。取阿賴耶種種行相。墮于生滅二種見中。不了自心。而起分別。善男子。當知自心。即是一切佛菩薩法。由知自心即佛法故。則能凈一切剎。入一切劫。是以藏識頓變根身器世間故。為甚深之義。現量比量。俱不能量。又過量無量故。如經偈云。法界非有量。亦復非無量。牟尼悉超越。有量及無量。故知識性。淺智難明。究竟窮通。唯佛能了。是以宗鏡廣引斯文。為微密難知故。
問。唯識正義。為破我法二執。顯二空理。證一真心。云何世間及諸聖教。說有我法。
答。但是假說。唯依識變。如唯識頌云。由假說我法。有種種相轉。彼依識所變。此能變唯三。謂異熟思量。及了別境識。世間聖教。說有我法。但由假立。非實有性。我謂主宰。法謂軌持。乃至云何應知實無外境。唯有內識似外境生。實我實法。不可得故。如何實我不可得耶。諸所執我。略有三種。一者。執我體常周遍。量同虛空。隨處造業受苦樂故。二者。執我其體雖常。而量不定。隨身大小有卷舒故。三者。執我體常至細。如一極微。潛轉身中作事業故。初且非理。所以者何
【現代漢語翻譯】 現代漢語譯本 生無滅，也沒有過去、現在、未來三世。為什麼呢？因為一切都只是自心的顯現，五塵（色、聲、香、味、觸）的境界，本來就是不存在的。有和無等一切諸法，本來就不生不滅。聖者自己覺悟，境界就是這樣。善男子，愚癡的凡夫，妄自生起分別，在沒有中執著為有，在有中執著為無，執取阿賴耶識（Ālaya-vijñāna，藏識）種種的行相，墮入生滅兩種見解之中，不瞭解自己的心，而生起分別。善男子，應當知道自心，就是一切佛菩薩的法。因為知道自心就是佛法，就能清凈一切剎土（Buddhakṣetra，佛土），進入一切劫（kalpa，時劫）。因此，藏識頓然轉變根身（感覺器官和身體）和器世間（物質世界），是極其深奧的意義，現量（直接感知）和比量（推理）都無法衡量，又超過了限量和無量，所以經中的偈頌說：『法界不是有量，也不是無量，牟尼（釋迦牟尼佛的稱號）完全超越了有量和無量。』所以知識的性質，淺薄的智慧難以明白，究竟通達，只有佛才能瞭解。因此，《宗鏡錄》廣泛引用這些文字，因為這些道理微妙隱秘難以理解。
問：唯識的正義，是爲了破除我執和法執這兩種執著，顯現人空和法空的道理，證得唯一的真心。為什麼世間和各種聖教，卻說有『我』和『法』呢？
答：這些都只是假說，完全依賴於識的變現。如《唯識頌》所說：『由於假說有我法，才有種種相狀的轉變，這些都是依賴於識的變現，而能變現的只有三種，即異熟識（Vipāka-vijñāna，果報識）、思量識（Manas-vijñāna，末那識）和了別境識（Viṣaya-vijñāna，六識）。』世間和聖教，說有『我』和『法』，只是由於假立，並非真實存在。『我』指的是主宰，『法』指的是軌持。乃至應該如何知道實際上沒有外境，只有內在的識顯現出類似外境的現象呢？因為真實的我，真實的法，是不可得的。為什麼真實的我不可得呢？所執著的『我』，大致有三種：第一種，執著『我』的本體是常住不變且周遍一切的，其大小如同虛空，隨處造業並承受苦樂；第二種，執著『我』的本體雖然常住不變，但大小不定，可以隨著身體的大小而伸縮；第三種，執著『我』的本體常住不變且極其微小，如同一極微（paramāṇu，最小的物質單位），潛藏在身體中進行各種活動。第一種觀點是不合理的。為什麼呢？
【English Translation】 English version Birth has no cessation, nor are there the three times (past, present, future). Why is this? Because it is like the manifestation of one's own mind. The realms of the five dusts (form, sound, smell, taste, touch) are fundamentally non-existent. All dharmas, whether existent or non-existent, are fundamentally unborn. Sages realize this themselves; such is the realm. Good man, foolish ordinary beings, falsely give rise to discriminations, clinging to existence in non-existence, and clinging to non-existence in existence. They grasp the various aspects of Ālaya-vijñāna (storehouse consciousness), falling into the two views of birth and cessation, not understanding their own mind, and giving rise to discriminations. Good man, you should know that one's own mind is all the Buddhas and Bodhisattvas' Dharma. Because of knowing that one's own mind is the Buddha-dharma, one can purify all Buddha-lands (Buddhakṣetra) and enter all kalpas (eons). Therefore, the sudden transformation of the root-body (sense organs and body) and the container world (material world) by the storehouse consciousness is a meaning of profound depth, which neither direct perception (present moment awareness) nor inference can measure, and which also surpasses measure and immeasurable. Thus, the verse in the scripture says: 'The Dharma-realm is neither measurable nor immeasurable; the Muni (Sage, referring to Buddha) completely transcends both measurable and immeasurable.' Therefore, the nature of knowledge is difficult for shallow wisdom to understand; only the Buddha can fully comprehend it. Therefore, the Zong Jing Lu (Record of the Source Mirror) extensively quotes these texts, because these principles are subtle, secret, and difficult to know.
Question: The correct meaning of Consciousness-Only (Vijñānavāda) is to break through the two attachments to self and dharma, reveal the principles of the two emptinesses (emptiness of self and emptiness of dharma), and realize the one true mind. Why do the world and various sacred teachings speak of 'self' and 'dharma'?
Answer: These are merely provisional designations, entirely dependent on the transformations of consciousness. As the Verse on Consciousness-Only says: 'Due to the provisional designation of self and dharma, there are various aspects of transformation. These depend on the transformations of consciousness, and the transformers are only three: namely, Vipāka-vijñāna (resultant consciousness), Manas-vijñāna (thinking consciousness), and Viṣaya-vijñāna (object-discriminating consciousness).' The world and the sacred teachings speak of 'self' and 'dharma' only due to provisional establishment, not because they have real existence. 'Self' refers to mastery, and 'dharma' refers to upholding. Even to the point of how should one know that there is actually no external realm, but only internal consciousness manifesting phenomena similar to external realms? Because a real self and a real dharma are unattainable. Why is a real self unattainable? The 'self' that is clung to is roughly of three types: First, clinging to the idea that the substance of the 'self' is constant, pervasive, and its size is like space, creating karma and experiencing suffering and happiness everywhere. Second, clinging to the idea that the substance of the 'self', although constant, is of indefinite size, able to expand and contract according to the size of the body. Third, clinging to the idea that the substance of the 'self' is constant and extremely subtle, like a single paramāṇu (smallest unit of matter), hidden within the body, performing various activities. The first view is unreasonable. Why is that?
。執我常遍量同虛空。應不隨身受苦樂等。又常遍故。應無動轉如何隨身能造諸業。乃至中亦非理。所以者何。執我體常住。不應隨身而有舒捲。既有舒捲。如橐籥風。應非常住。乃至后亦非理。所以者何。我量至小。如何速巡身。如旋火輪。以轉動故。則所執我非一非常。諸有往來。非常一故。又所執我。復有三種。一者。即蘊。二者。離蘊。三者。與蘊非即非離。初即蘊我。理且不然。我應如蘊非常一故。又內諸色。定非實我。如外諸色。有質礙故。心心所法。亦非實我。不恒相續。待眾緣故。余行余色。亦非實我。如虛空等。非覺性故。中離蘊我。理亦不然。應如虛空。無作受故。后具非我。理亦不然。許依蘊立。非即離蘊。應如瓶等。非實我故。又既不可說。有為無為。亦應不可說是我非我故。彼所執實我不成。乃至如是所說。一切我執。自心外蘊。或有或無。自心內蘊一切皆有。是故我執。皆緣無常五取蘊相。妄執為我。然諸蘊相。從緣生故。是如幻有。妄所執我。橫計度故。決定非有。故契經說。苾芻當知。世間沙門婆羅門。等所有我見。一切皆緣五取蘊起。
問。若離心外。無實我及實法者。則假法亦無。以假法依真而建立故。
答。夫假法者。但是虛假。似有而轉。必不依真。如。唯識
【現代漢語翻譯】 現代漢語譯本：如果我（Ātman，靈魂）的本體是常存的，並且其量如同虛空一樣周遍，那麼它就不應該隨著身體而感受苦樂等。又因為它是常存且周遍的，所以它應該沒有動轉，如何能隨著身體造作諸業呢？乃至說我存在於身體的中間也是不合理的。為什麼這樣說呢？如果執著於我的本體是常住不變的，它就不應該隨著身體而有舒張捲縮。既然有舒張捲縮，就像風箱一樣，就應該不是常住的。乃至說我存在於身體的後方也是不合理的。為什麼這樣說呢？如果我的量非常小，如何能迅速地巡視全身，就像旋轉的火輪一樣？因為轉動，那麼所執著的我就不是單一的、不是常存的。凡是有往來，就不是常一的。又所執著的我，又有三種：一是與蘊（Skandha，構成個體的要素）相同；二是離開蘊；三是與蘊非同非異。首先說與蘊相同的我，道理上是不成立的。我應該像蘊一樣，不是常存的，也不是單一的。又內在的諸色（Rūpa，物質），一定不是真實的我，就像外在的諸色一樣，因為有質礙。心和心所法（Citta-caitta，心理活動），也不是真實的我，因為不恒常相續，依賴於眾多的因緣。其餘的行（Saṃskāra，意志）和色，也不是真實的我，就像虛空等一樣，因為沒有覺性。中間說離開蘊的我，道理上也是不成立的。應該像虛空一樣，沒有造作和感受。最後說既不與蘊相同，也不與蘊相離的我，道理上也是不成立的。如果允許它依賴於蘊而存在，既不與蘊相同，也不離開蘊，就應該像瓶子等一樣，不是真實的我。又既然不可說它是有為（Saṃskṛta，有生滅變化的）或無為（Asaṃskṛta，無生滅變化的），也應該不可說它是我或非我。所以他們所執著的真實我不成立。乃至像這樣所說的一切我執，自心外在的蘊，或者有或者沒有，自心內在的蘊一切都有。因此，我執都是緣于無常的五取蘊（Pañcupādānaskandha，產生執取的五蘊）的相狀，錯誤地執著為我。然而諸蘊的相狀，是從因緣而生的，是如幻一般的存在。妄想所執著的我，是橫加計度的，決定是不存在的。所以契經上說：『比丘（Bhikṣu，出家男子）應當知道，世間的沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）等所有關於我的見解，一切都是緣於五取蘊而產生的。』 問：如果離開心之外，沒有真實的我以及真實的法，那麼假法（Prajñapti-dharma，假名安立的法）也就沒有了，因為假法是依靠真（Tathatā，真如）而建立的。 答：所謂的假法，只不過是虛假的，好像存在一樣運轉，必定不依靠真。例如唯識（Vijñānavāda，唯識宗）。
【English Translation】 English version: If the substance of the Ātman (soul) is permanent and its measure is as pervasive as space, then it should not experience suffering and joy along with the body. Moreover, because it is permanent and pervasive, it should be without movement; how can it create various karmas along with the body? Even the idea that the self exists in the middle of the body is unreasonable. Why is this so? If one clings to the idea that the substance of the self is permanent and unchanging, it should not expand and contract with the body. Since it expands and contracts, like a bellows, it should not be permanent. Even the idea that the self exists in the rear of the body is unreasonable. Why is this so? If the measure of the self is very small, how can it quickly survey the entire body, like a rotating fire wheel? Because of its rotation, the self that is clung to is neither singular nor permanent. Whatever has coming and going is neither permanent nor singular. Furthermore, there are three kinds of self that are clung to: first, the self that is identical with the Skandhas (aggregates constituting an individual); second, the self that is separate from the Skandhas; and third, the self that is neither identical with nor separate from the Skandhas. First, the idea of a self that is identical with the Skandhas is logically untenable. The self should be like the Skandhas, neither permanent nor singular. Moreover, the internal Rūpa (matter) is definitely not the real self, just like the external Rūpa, because it has substance and obstruction. Citta-caitta (mental activities) are also not the real self, because they are not constantly continuous and depend on numerous conditions. The remaining Saṃskāra (volition) and Rūpa are also not the real self, just like space, because they lack awareness. The idea of a self that is separate from the Skandhas is also logically untenable. It should be like space, without creation or experience. Finally, the idea of a self that is neither identical with nor separate from the Skandhas is also logically untenable. If it is allowed to exist dependent on the Skandhas, being neither identical with nor separate from the Skandhas, it should be like a pot, not the real self. Moreover, since it cannot be said to be Saṃskṛta (conditioned) or Asaṃskṛta (unconditioned), it should also not be said to be self or non-self. Therefore, their clung-to real self is not established. Thus, all the self-clinging that is spoken of, the Skandhas external to one's own mind, either exist or do not exist, and all the Skandhas internal to one's own mind exist. Therefore, all self-clinging arises from the aspects of the impermanent Pañcupādānaskandha (five aggregates of clinging), falsely clinging to them as the self. However, the aspects of the Skandhas arise from conditions and are like illusions. The self that is clung to through delusion is a false calculation and is definitely non-existent. Therefore, the sutras say: 'Bhikṣus (ordained monks), you should know that all the views about the self held by Śrāmaṇas (ascetics), Brāhmaṇas (priests), and others in the world all arise from the five aggregates of clinging.' Question: If, apart from the mind, there is no real self or real dharma, then there would be no Prajñapti-dharma (conventionally designated dharma) either, because the Prajñapti-dharma is established based on the Tathatā (suchness). Answer: The so-called Prajñapti-dharma is merely false, appearing to exist and functioning as such, but it definitely does not rely on the Tathatā. For example, Vijñānavāda (Yogācāra).
論云。有作是難。若無離識實我法者。假亦應無。謂假必依真事似事共法而立。乃至答云。又假必依真事立者。亦不應理。真謂自相。假智及詮。俱非境故。謂假智詮。不得自相。唯于諸法共相而轉。亦非離此有別方便。施設自相。為假所依。然假智詮。必依聲起。聲不及處。此便不轉。能詮所詮。俱非自相。故知假說不依真事。由此但依似事而轉。似謂增益。非實有相。聲依增益似相而轉。故不可說假必依真。
問。此第八識。有幾能變。令諸識生長顯現。
答。有二能變。一因能變。二果能變。唯識論云。能變有二種。一因能變。謂第八識中。等流異熟。二因習氣。等流習氣。由七識中善惡無記。熏令生長。異熟習氣。由六識中有漏善惡。熏令生長。二。果能變。謂前二種習氣力故。有八識生。現種種相。等流習氣因緣故。八識體相差別而生。名等流果。果似因故。異熟習氣為增上緣。感第八識。酬引業力。恒相續故。立異熟名。感前六識酬滿業者。從異熟起。名異熟生。不名異熟。有間斷故。即前異熟及異熟生。名異熟果。果異因故。此中且說。我愛執藏持雜染種能變果識。名為異熟。
問。第八識廣容周遍。為萬法根原。經論同推。故稱第一。微細體性。如何指陳。
答。此體不可
【現代漢語翻譯】 現代漢語譯本： 論中有人提出這樣的疑問：如果沒有離開識的實我法，那麼假法也應該不存在。因為假法必定依賴於真實的事物、相似的事物以及共同的法則才能成立。對此，論中回答說：『假法必定依賴於真實的事物而成立』，這種說法也是不合理的。所謂『真』，指的是自相（svalaksana）。而假智和假詮（概念和語言），都不是真實的境界。因為假智和假詮無法觸及事物的自相，只能在諸法的共相（samanya-laksana）上運作。也沒有其他方法可以脫離共相來施設自相，作為假法所依賴的基礎。然而，假智和假詮必定依賴於聲音而產生，聲音無法觸及的地方，假智和假詮就無法運作。能詮釋的和被詮釋的，都不是事物的自相。因此，可以知道假說並不依賴於真實的事物，而是依賴於相似的事物而運作。所謂『似』，指的是增益（adhyaropa），並非真實存在的相狀。聲音依賴於增益的相似相狀而運作，所以不能說假法必定依賴於真實的事物。
問：這第八識（阿賴耶識，Alaya-vijnana）有幾種能變，能夠使諸識生長顯現？
答：有兩種能變。一是因能變，二是果能變。《唯識論》中說：『能變有兩種，一是因能變，指的是第八識中的等流習氣（nisyanda-vasana）和異熟習氣（vipaka-vasana）。等流習氣由第七識（末那識，Manas-vijnana）中的善、惡、無記業熏習而生長。異熟習氣由第六識（意識，Manovijnana）中的有漏善惡業熏習而生長。』二是果能變，指的是由於前兩種習氣的力量，產生八識，顯現種種相狀。由於等流習氣的因緣，八識的體相差別而生，稱為等流果，因為果相似於因。異熟習氣作為增上緣，感得第八識，酬償牽引業的力量，恒常相續，所以立名為異熟。感得前六識來酬償圓滿業的，是從異熟識生起，稱為異熟生，不稱為異熟，因為有間斷。即前述的異熟識和異熟生，稱為異熟果，因為果不同於因。這裡暫且說，我愛執藏，持有雜染種子的能變果識，稱為異熟。
問：第八識廣大包容，周遍一切，是萬法的根源，經論都這樣推崇，所以稱為第一。那麼，如何指明它微細的體性？
答：此體不可...
【English Translation】 English version: The treatise states: Someone might raise this objection: If there is no real self-nature (svalaksana) separate from consciousness, then the false (prajnapti) should also not exist. This is because the false must rely on a real thing, a similar thing, and a common principle to be established. To this, the treatise answers: 'The false must rely on a real thing to be established' is also unreasonable. What is called 'real' refers to the self-nature (svalaksana). But false knowledge (prajna) and false expression (vacana) are not real objects. Because false knowledge and false expression cannot grasp the self-nature, they can only operate on the common characteristics (samanya-laksana) of all dharmas. There is no other way to establish the self-nature apart from these common characteristics as a basis for the false. However, false knowledge and false expression must arise based on sound. Where sound cannot reach, these cannot operate. What can express and what is expressed are not the self-nature. Therefore, it can be known that false speech does not rely on real things, but operates based on similar things. What is called 'similar' refers to superimposition (adhyaropa), not a real existing appearance. Sound operates based on the superimposed similar appearance. Therefore, it cannot be said that the false must rely on the real.
Question: How many transformations (parinama) does this eighth consciousness (Alaya-vijnana) have, that cause the other consciousnesses to grow and manifest?
Answer: There are two transformations. One is the causal transformation (hetu-parinama), and the other is the resultant transformation (phala-parinama). The Vijnaptimatrata-siddhi-sastra states: 'There are two kinds of transformations. One is the causal transformation, referring to the outflowing habit-energy (nisyanda-vasana) and the ripening habit-energy (vipaka-vasana) in the eighth consciousness. The outflowing habit-energy is caused to grow by the good, evil, and neutral actions of the seventh consciousness (Manas-vijnana). The ripening habit-energy is caused to grow by the defiled good and evil actions of the sixth consciousness (Manovijnana).' Two is the resultant transformation, referring to the arising of the eight consciousnesses due to the power of the previous two kinds of habit-energy, manifesting various appearances. Due to the causal condition of the outflowing habit-energy, the substance and characteristics of the eight consciousnesses arise differently, called the outflowing result, because the result is similar to the cause. The ripening habit-energy serves as the dominant condition, causing the eighth consciousness to experience the force of the karma that draws it forth, constantly continuing, so it is named ripening. The first six consciousnesses are caused to experience the karma that fulfills them, arising from the ripening consciousness, called ripening-born, not called ripening, because there is interruption. That is, the aforementioned ripening consciousness and ripening-born consciousness are called the ripening result, because the result is different from the cause. Here, we will temporarily say that the transforming resultant consciousness that clings to self-love, stores, and holds defiled seeds is called ripening.
Question: The eighth consciousness is vast and all-encompassing, pervading everything, and is the root of all dharmas. The sutras and treatises all praise it in this way, so it is called the first. Then, how can its subtle nature be pointed out?
Answer: This substance cannot be...
說。微妙最難知。周遍法界而無住心。任持一切而不現相。如空中飛鳥。雖往來騫翥而跡不可尋。似眼裡童人。任照矚森羅而眼終不見。若月含一色。遍分萬像之形。等日耀千光。普照四天之下。類摩尼無思而雨寶。廣濟群生。猶磁石無覺而轉移。週迴六趣。密嚴經偈云。藏識持於世。猶如線穿珠。亦如車有輪。隨於業風轉。陶師運輪杖。器成隨所用。藏識與諸界。共力無不成。內外諸世間。彌綸悉周遍。譬如眾星象。佈列在虛空。風力之所持。執行常不息。如空中鳥跡。求之不可見。然鳥不離空。頡頏而進退。藏識亦如是。不離自他身。如海起波濤。如空含萬像。藏識亦如是。蘊藏諸習氣。譬如水中月。及以諸蓮華。與水不相離。不為水所著。藏識亦復然。習氣莫能染。如目有童子。眼終不自見。藏識住于身。攝藏諸種子。遍持壽暖識。如雲覆世間。業用曾不停。眾生莫能見。又云。諸仁者。一切眾色。皆阿賴耶與色習相應。變似其相。非別有體。同於愚夫妄所分別。諸仁者。一切眾生。若坐若臥。若行若立。惛醉睡眠。乃至狂走。莫不皆是賴耶識。乃至如磁石力令鐵轉移。雖無有心。似有心者。阿賴耶識。亦復如是。為生死法之所攝持。往來諸趣。非我似我。如水中有物。雖無思覺。而隨於水。流動不住。阿賴耶
識。亦復如是。雖無分別。依身執行。乃至若有於此能正觀察。知諸世間。皆是自心。是分別見。即皆轉滅。又頌云。能持世間因。所謂阿賴耶。第八丈夫識。運動於一切。如輪轉眾瓶。如油遍在麻。鹽中有鹹味。亦如無常性。普遍於諸色。
問。此識周遍。凡聖境。通為當離此。別有真性。為復即是。
答。非一非異。得此識名。不合而合。成其藏義。此阿賴耶識。即是真心不守自性。隨染凈緣。不合而合。能含藏一切真俗境界。故名藏識。如明鏡不與影像合。而含影像。此約有和合義邊說。若不和合義者。即體常不變。故號真如。因合不合。分其二義。本一真心。湛然不動。若有不信阿賴耶識。即是如來藏。別求真如理者。如離像覓鏡。即是惡慧。以未了不變隨緣隨緣不變之義。而生二執。
問。第八識變義如何。
答。變謂識體轉似二分。釋云。論明諸識體。即自證分。轉似相見二分而生。此說識體。是依他性。轉似相見二外。非無。亦依他起。依此二分。執實二取。聖說為無。非無依他中無此二分。論說唯二依他性故。此緣真智。緣于真如。無相分故。余皆有相。不爾。如何名他心智。后得智等。不外取故。許有相見二體性故。說相見種。或同或異。若同種者。即一識體。轉似二分
【現代漢語翻譯】 現代漢語譯本： 識也是如此。雖然沒有分別，卻依附身體執行。乃至如果有人能夠正確地觀察到這一點，知道所有世間的一切都是自己的心，那麼這些分別見解就會全部消滅。還有頌詞說：『能夠持世間因的是阿賴耶（Ālaya，藏識），第八丈夫識，它運動著一切，就像輪子轉動眾多的瓶子，就像油遍佈在芝麻中，鹽中有鹹味，也像無常的性質，普遍存在於各種色法中。』 問：這個識周遍于凡夫和聖人的境界，是應當離開這個識，另外尋找真實的自性呢？還是說它就是真實的自性？ 答：非一非異。得到這個識的名稱，不合而合，成就了它藏的含義。這個阿賴耶識，就是真心，不守護自己的本性，隨著染污和清凈的因緣，不合而合，能夠包含和儲藏一切真俗境界，所以叫做藏識。就像明亮的鏡子不與影像結合，卻能包含影像。這是從有和合的意義方面來說的。如果不從和合的意義來說，那麼它的本體常常不變，所以叫做真如（Tathātā，如實）。因為有合與不合，才分出兩種意義。本來就是一個真心，湛然不動。如果有人不相信阿賴耶識就是如來藏（Tathāgatagarbha，如來藏），而另外去尋求真如的道理，就像離開影像去尋找鏡子，這就是錯誤的智慧。因為不瞭解不變隨緣和隨緣不變的意義，而產生兩種執著。 問：第八識轉變的意義是什麼？ 答：轉變是指識的本體轉而相似於相分和見分這二分。解釋說：論中說明諸識的本體，就是自證分，轉而相似於相分和見分這二分而產生。這裡說識的本體是依他性（Paratantra，依他起性），轉而相似於相分和見分這二外，並非沒有，也是依他而起。依靠這二分，執著為真實，產生二取。聖人說這是沒有的，並非在依他性中沒有這二分。論中說只有二分是依他性。這種緣于真智，緣于真如，沒有相分。其餘的都有相分。如果不是這樣，怎麼能叫做他心智（Paracitta-jñāna，他心智）和后得智（Pṛṣṭhalabdha-jñāna，后得智）等呢？因為不向外取，所以允許有相分和見分這二體的自性。所以說相分和見分的種子，或者相同，或者不同。如果種子相同，那麼就是一個識的本體，轉而相似於二分。
【English Translation】 English version: Consciousness is also like this. Although without differentiation, it operates depending on the body. Even if someone can correctly observe this and know that all the worlds are one's own mind, then these discriminating views will all be extinguished. Furthermore, a verse says: 'That which can uphold the cause of the world is Ālaya (storehouse consciousness), the eighth consciousness of a great person, it moves everything, like a wheel turning many pots, like oil pervading sesame, salt having a salty taste, also like the nature of impermanence, universally present in all forms.' Question: This consciousness pervades the realms of ordinary beings and sages. Should one leave this consciousness and separately seek a true nature, or is it precisely this? Answer: Neither one nor different. Obtaining this name of consciousness, it combines without combining, accomplishing its meaning of 'store'. This Ālaya consciousness is precisely the true mind, not guarding its own nature, following defiled and pure conditions, combining without combining, able to contain and store all true and conventional realms, therefore it is called storehouse consciousness. Like a bright mirror not combining with images, yet containing images. This is spoken from the aspect of having a combining meaning. If not from the meaning of combining, then its substance is constantly unchanging, therefore it is called Tathātā (suchness). Because of combining and not combining, two meanings are distinguished. Originally it is one true mind, serenely unmoving. If someone does not believe that Ālaya consciousness is the Tathāgatagarbha (womb of the Thus-Come One), and separately seeks the principle of Tathātā, it is like seeking a mirror apart from the image, which is evil wisdom. Because they do not understand the meaning of unchanging-depending-on-conditions and depending-on-conditions-unchanging, they give rise to two attachments. Question: What is the meaning of the eighth consciousness's transformation? Answer: Transformation means that the substance of consciousness transforms to resemble the two parts of the image-part and the seeing-part. It is explained: The treatise clarifies that the substance of all consciousnesses is the self-awareness part, transforming to resemble the two parts of the image-part and the seeing-part, and arising. This says that the substance of consciousness is dependent nature (Paratantra), transforming to resemble the two external parts of the image-part and the seeing-part, not being non-existent, but also arising dependently. Relying on these two parts, clinging to them as real, giving rise to dualistic grasping. Sages say this is non-existent, not that these two parts are non-existent within dependent nature. The treatise says that only the two parts are dependent nature. This condition of true wisdom, conditions true suchness, without an image-part. The rest all have image-parts. If it were not so, how could it be called Paracitta-jñāna (knowledge of others' minds) and Pṛṣṭhalabdha-jñāna (subsequent wisdom), etc.? Because they do not grasp externally, it is permitted to have the nature of the two entities of the image-part and the seeing-part. Therefore, it is said that the seeds of the image-part and the seeing-part are either the same or different. If the seeds are the same, then it is one substance of consciousness, transforming to resemble two parts.
相用而生。如一蝸牛。變生二角。此說影像相見。離體。更無別性。是識用故。若言相見各別種者。見是自體。義用分之故。離識更無別種。即一識體。轉似見分別用而生。識為所依。轉相分種似相而起。以作用別。性各不同故。相別種生。于理為勝。故言識體轉似二分。此依他起非有似有。實非二分。似計所執二分見相。故立似名。相別有種。何名識變。不離識故。內識變時。相方生故。此顯能變相見二分。用體別有。何故。又說識似二分生。論說相見俱依自證起故。若無自證。二定不生。如無頭時。角定非有。及無鏡時。面影不起。皆于識上現相貌故。故說二分依識體生。又非唯相見二分。依識體生。乃至凡聖之身。凈穢之土。皆從識現。如彌勒菩薩云。日月燈明如來。教我修習唯心識定。入三摩地。歷劫已來。以此三昧事恒沙佛。求世名心。歇滅無有。至然燈佛出現於世。我乃得成無上妙圓識心三昧。乃至盡空如來國土。凈穢有無。皆是我心變化所現。世尊。我瞭如是唯心識故。識性流出無量如來。今得授記。次補佛處。佛問圓通。我以諦觀十方唯識。識心圓明。入圓成實。遠離依他。及遍計執。得無生忍。斯為第一。是以十方法界凈穢國土。皆是我心中變出。總是我屋宅。真妄隨心。巧拙由智。對大菩薩。闡
【現代漢語翻譯】 現代漢語譯本 相用而生，就像一隻蝸牛，變化生出兩隻角。這種說法是影像相互看見，離開本體，就沒有其他的自性，這是因為識的作用的緣故。如果說相見各有不同的種子，那麼見是自體，義用是它的分支，離開識就沒有其他的種子，即一個識體，轉變好像見和分別的作用而生起。識是所依賴的，轉變的相分種子好像相而生起，因為作用不同，自性也各不相同，所以相是不同的種子所生，在道理上是更勝一籌的。所以說識體轉變好像二分，這是依他起，非有似有，實際上不是二分，好像計所執的二分見相，所以立了『似』這個名稱。相是分別有種子的，為什麼又叫識變呢？因為不離開識的緣故，內在的識變的時候，相才產生。這顯示了能變的相見二分，作用和本體是分別存在的。為什麼又說識好像二分而生呢？論中說相和見都依靠自證而生起，如果沒有自證，相和見一定不會產生，就像沒有頭的時候，角一定不會有，以及沒有鏡子的時候，面部的影像不會產生，都是在識上顯現相貌的緣故，所以說二分依靠識體而生。又不僅僅是相見二分依靠識體而生，乃至凡夫和聖人的身體，清凈和污穢的國土，都是從識顯現的。就像彌勒菩薩（Maitreya Bodhisattva）說，日月燈明如來（Candrasūryapradīpa Tathāgata）教我修習唯心識定，進入三摩地（samādhi），經歷劫數以來，用這種三昧（samādhi）侍奉恒河沙數般的佛，求世間名利的心，歇滅沒有了。直到然燈佛（Dīpaṃkara Buddha）出現於世，我才得以成就無上妙圓識心三昧（anuttara-samyak-sambodhi）。乃至盡虛空如來國土，清凈和污穢，存在和不存在，都是我的心變化所顯現的。世尊，我瞭解了這樣的唯心識的道理，識性流出無量如來，現在得到授記，下次補處成佛。佛問圓通，我以諦觀十方唯識，識心圓明，入圓成實（Pariniṣpanna），遠離依他起（Paratantra），以及遍計執（Parikalpita），得到無生法忍（anutpāda-dharma-kṣānti），這是第一。因此十方法界的清凈和污穢的國土，都是我心中變現出來的，總的來說都是我的屋宅，真實和虛妄隨心而定，巧妙和笨拙由智慧決定，對大菩薩（Mahāsattva）闡述。
【English Translation】 English version They arise based on mutual function. Like a snail, which transforms and grows two horns. This saying refers to images seeing each other, separate from the substance, and having no other distinct nature, because of the function of consciousness. If it is said that the seeing and the seen each have different seeds, then the seeing is the self-nature, and the function is its division. Apart from consciousness, there are no other seeds. That is, one consciousness-entity transforms and appears to give rise to the function of seeing and discrimination. Consciousness is the basis of reliance, and the transformed aspect-seeds appear like aspects. Because the functions are different, the natures are also different. Therefore, the arising of different aspect-seeds is superior in principle. Thus, it is said that the consciousness-entity transforms and appears like two divisions. This is dependent arising (Paratantra), seemingly existent but not truly existent. It resembles the imagined two divisions of seeing and aspects (Parikalpita), hence the establishment of the name 'resemblance'. If aspects separately have seeds, why is it called consciousness transformation? Because it does not depart from consciousness. When the inner consciousness transforms, the aspects then arise. This reveals that the transforming aspect and seeing divisions, function and substance, exist separately. Why then is it also said that consciousness appears to arise as two divisions? The treatise says that both aspects and seeing arise relying on self-awareness (Svasamvedana). If there is no self-awareness, the two will definitely not arise, just as when there is no head, horns will definitely not exist, and when there is no mirror, the image of the face will not arise. All appear as appearances on consciousness. Therefore, it is said that the two divisions arise relying on the consciousness-entity. Moreover, it is not only the aspect and seeing divisions that arise relying on the consciousness-entity, but even the bodies of ordinary beings and sages, pure and impure lands, all manifest from consciousness. Just as Maitreya Bodhisattva said, 'Candrasūryapradīpa Tathāgata taught me to cultivate the Samadhi of Mind-Only, entering Samadhi, and over countless kalpas, I have served countless Buddhas with this Samadhi, and the mind seeking worldly fame and profit has ceased to exist. Until Dīpaṃkara Buddha appeared in the world, I was able to achieve the unsurpassed, wonderful, and perfect Samadhi of Mind-Consciousness. Even the Buddha-lands that fill the void, pure and impure, existent and non-existent, are all manifestations of my mind's transformation. World-Honored One, I understand such a principle of Mind-Only, and the nature of consciousness flows out countless Tathagatas, and now I have received the prediction and will next succeed to the Buddha's position. The Buddha asked about perfect penetration, and I, with true observation of the Mind-Only of the ten directions, the perfect clarity of the mind of consciousness, enter Pariniṣpanna, and depart from Paratantra and Parikalpita, and attain Anutpāda-dharma-kṣānti, this is the foremost. Therefore, the pure and impure lands of the ten directions are all transformed from my mind, and in general, they are all my dwelling. Truth and falsehood depend on the mind, and skill and clumsiness depend on wisdom,' expounding to the great Bodhisattvas.
彼凈方。逗劣眾生。現斯穢土。十方如來。皆是我心中流出者。古釋云。如海上漚。各各不同時。由差別心觀。即有彼此。但水體是一。即知一佛出現時。即一切佛土現。離自他相故。但眾生有處。十方如來為種種身而助化之。非但如來含於一義。一切眾生亦是我流出。
問。轉變。變現。其義同別。
答。古釋云。有唯轉變。非變現者。轉變之言。通於種現。現能熏種。種能生種。種生現行。皆名轉變。變現之言。唯現心等。能起見相。名之為變。不通於種相分色等。
問。第八本識與所生果。為復是一是異。
答。非一非異。論云。本識中親生自果。功能差別。此與本識。及所生果。不一不異。體用因果。理應爾故。釋云。本識是體。種子是用。種子是因。所生是果。此之二法。理應如是不一不異。本識望種。于出體中。攝相歸性。故皆無記。種從現行。望于本識。相用別論。故通三性。若即是一。不可說為有因果法。有體有法。若一向異。應穀麥等能生豆等。以許因果一向異故。不爾。法滅應方有用。以許體用一向異故。用體相似。氣勢必同。因果相似。功能狀貌可相隨順。非一向異。
問。阿賴耶識。與幾心所相應。
答。識論云。常與觸。作意。受。想。思。相應。
【現代漢語翻譯】 現代漢語譯本： 彼凈方（清凈的佛土）。引導低劣的眾生。顯現在這污穢的世間。十方如來（遍佈十個方向的佛）都是我心中流露出來的。古時的解釋說，就像海上的水泡，各自出現的時間不同，由於差別心的觀察，就有了彼此的分別。但水的本體是一樣的，因此知道一尊佛出現的時候，就是一切佛土顯現的時候，因為離開了自我的和他人的分別相。只是因為眾生所處的境地不同，十方如來才化現為各種各樣的身形來幫助教化他們。不僅僅是如來包含著唯一的真義，一切眾生也是從我心中流露出來的。 問：轉變、變現，它們的意義相同還是不同？ 答：古時的解釋說，有的是隻有轉變，而不是變現的。轉變這個詞，可以貫通種子和現行。現行能夠熏習種子，種子能夠產生種子，種子產生現行，這些都叫做轉變。變現這個詞，僅僅指現行的心等等，能夠生起見相，才叫做變。不貫通種子、相分、色等等。 問：第八本識（阿賴耶識）和它所產生的果，究竟是一還是異？ 答：非一非異。《瑜伽師地論》中說，本識中親生的自果，功能有差別，這和本識以及所生的果，不一也不異。體、用、因、果，道理上應該如此。解釋說，本識是體，種子是用，種子是因，所生是果。這兩種法，道理上應該是這樣不一不異的。本識相對於種子來說，在出體的過程中，攝取相而歸於性，所以都是無記（不善不惡）。種子從現行而來，相對於本識來說，相和用分別論述，所以貫通三性（善、惡、無記）。如果完全是一，就不能說有因果法，有體有用。如果完全是異，那麼應該穀子、麥子等能夠生出豆子等，因為允許因果完全是異的緣故。不是這樣的，法滅應該方才有用，因為允許體和用完全是異的緣故。用和體相似，氣勢必定相同。因和果相似，功能和狀貌可以相互隨順，不是完全是異的。 問：阿賴耶識和幾種心所相應？ 答：《成唯識論》中說，阿賴耶識常常和觸、作意、受、想、思相應。
【English Translation】 English version: That pure land guides inferior beings and manifests in this defiled world. The Tathagatas (Buddhas) of the ten directions all flow from my mind. An ancient explanation says that they are like bubbles on the sea, each appearing at different times. Due to the observation of a discriminating mind, there is the distinction of 'this' and 'that'. However, the essence of the water is the same. Therefore, when one Buddha appears, all Buddha lands manifest, because they are free from the appearance of self and other. It is only because beings are in different situations that the Tathagatas of the ten directions transform into various forms to help and teach them. It is not only that the Tathagata contains the sole truth, but all beings also flow from my mind. Question: Are 'transformation' and 'manifestation' the same or different in meaning? Answer: An ancient explanation says that there are those that are only transformation and not manifestation. The word 'transformation' encompasses both seeds and manifestations. Manifestations can influence seeds, seeds can produce seeds, and seeds can produce manifestations. These are all called transformation. The word 'manifestation' only refers to the mind of manifestation, etc., which can give rise to the appearance of perception, and is called manifestation. It does not encompass seeds, aspect-divisions, forms, etc. Question: Is the eighth consciousness (Ālaya-vijñāna) the same as or different from the fruit it produces? Answer: Neither the same nor different. The Yogācārabhūmi-śāstra says that the self-fruit directly produced from the fundamental consciousness has different functions. This is neither the same nor different from the fundamental consciousness and the fruit it produces. In terms of essence, function, cause, and effect, it should be so. The explanation says that the fundamental consciousness is the essence, the seed is the function, the seed is the cause, and what is produced is the fruit. These two dharmas should be neither the same nor different in this way. The fundamental consciousness, in relation to the seed, in the process of emerging from the essence, gathers the appearance and returns to the nature, so they are all neutral (neither good nor evil). The seed comes from manifestation, and in relation to the fundamental consciousness, appearance and function are discussed separately, so it encompasses the three natures (good, evil, and neutral). If they were completely the same, it could not be said that there are causal dharmas, with essence and function. If they were completely different, then grains, wheat, etc., should be able to produce beans, etc., because it is allowed that cause and effect are completely different. It is not so; the extinction of the essence should then be useful, because it is allowed that essence and function are completely different. Function and essence are similar, and their momentum must be the same. Cause and effect are similar, and their functions and appearances can follow each other, not being completely different. Question: With how many mental factors does the Ālaya-vijñāna correspond? Answer: The Vijñaptimātratāsiddhi-śāstra says that the Ālaya-vijñāna always corresponds with contact (sparśa), attention (manaskāra), feeling (vedanā), perception (saṃjñā), and volition (cetanā).
阿賴耶識。無始時來。乃至未轉。於一切位。恒與此五心所相應。以是遍行心所攝故。一觸者。論云。謂三和分別變異。令心心所觸境為性。受想思等所依為業。釋云。以此五種。體是遍行心所攝故。決定相應。雖復不增。亦不可減。定俱生滅。名遍行故。觸。謂三和者。即根境識。體異名三。不相乖返更相交涉。名為隨順。根。可為依。境。可為取。識三所生。可依于根而取于境。此三之上。皆有順生一切心所功能作用。名為變異。分別之用。是觸功能。謂觸之上。有似前三順生心所變異功能。說名分別。分別。即是領似異名。如子似父。名分別父。
問。何故三和。唯根獨勝。
答。一由主故。有殊勝能。名之為主。二由近故。能近生心。及心所故。三由遍故。不唯心所。亦能生心故。四由續故。常相續有。境識不爾故。境體雖能生心。心所。以非主故。又非近故。偏闕二義。不名為勝。心雖是主。近生心所。不能生心。不自在故。非遍也。偏闕一義。故非勝。境識皆不續。識。有境生故。俱闕續義。非得勝名。唯根獨勝。
問。觸自性。是實是假。
答。此觸數。定是實有。四食性故。二作意者。論云。作意。謂能警心為性。于所緣境別心為業。釋云。作意警心。有二功力。一者令心
【現代漢語翻譯】 現代漢語譯本：阿賴耶識（Ālayavijñāna，儲存一切種子識）。從無始以來，乃至尚未轉變之前，在一切階段，總是與這五種遍行心所相應。因為它們被攝屬於遍行心所的緣故。第一是觸（Sparśa）。論中說：『觸』是指根、境、識三者和合，分別產生變異，使心和心所接觸境界作為其自性，以作為受、想、思等心所的所依為作用。解釋說：因為這五種心所，本體都被攝屬於遍行心所，所以必定相應，即使不再增加，也不可能減少，決定同時生滅，所以叫做遍行。『觸』，是指三和，即根、境、識，雖然名稱不同，但本體是三者，不互相違背，而是互相交涉，稱為隨順。根可以作為所依，境可以作為所取，識由三者所生，可以依于根而取于境。在這三者之上，都具有順生一切心所的功能作用，稱為變異。分別的作用，是觸的功能。意思是說，在觸之上，有類似於前述三者順生心所的變異功能，所以稱為分別。『分別』，就是領納相似的異名，如同兒子相似父親，稱為分別父親。
問：為什麼三和之中，唯有根（Indriya，感覺器官）最為殊勝？
答：一是因為根是主導，具有殊勝的能力，所以稱之為主導。二是因為根距離近，能夠近距離地產生心和心所。三是因為根是普遍的，不僅能生心所，也能生心。四是因為根是持續的，常相續存在，而境和識則不是這樣。境的本體雖然能夠生心和心所，但因為它不是主導，又不是距離近，所以缺少了兩種意義，不能稱為殊勝。心雖然是主導，距離近能夠生心所，但不能生心，因為不自在，所以不是普遍的，缺少了一種意義，所以不殊勝。境和識都不持續，識是由境所生的，都缺少了持續的意義，所以不能得到殊勝的名稱。只有根才是最殊勝的。
問：觸的自性，是真實存在還是虛假存在？
答：這種觸數，一定是真實存在的，因為它具有四食的性質。第二是作意（Manaskāra）。論中說：『作意』是指能夠警覺心為自性，對於所緣的境界，使心特別注意為作用。解釋說：作意警覺心，有兩種功力。一是使心...
【English Translation】 English version: Ālayavijñāna (storehouse consciousness). From beginningless time, until it is transformed, at all stages, it is always associated with these five pervasive mental factors. Because they are included within the pervasive mental factors. The first is Sparśa (contact). The treatise says: 'Contact' refers to the combination of root, object, and consciousness, which differentiates and produces variations, making the mind and mental factors contact the realm as its nature, and taking the support of feeling, perception, thought, etc., as its function. The explanation says: Because these five mental factors are all included within the pervasive mental factors, they are certainly associated. Even if they do not increase, they cannot decrease. They are determined to arise and cease simultaneously, so they are called pervasive. 'Contact' refers to the three harmonies, namely root, object, and consciousness. Although the names are different, the entities are three, not contradicting each other, but interacting with each other, called compliant. The root can be the basis, the object can be taken, and the consciousness is produced by the three, which can rely on the root to take the object. Above these three, there are functional effects that smoothly generate all mental factors, called variation. The function of differentiation is the function of contact. That is to say, above contact, there is a variation function similar to the aforementioned three that smoothly generates mental factors, so it is called differentiation. 'Differentiation' is the different name for leading similar things, just like a son resembling his father, called differentiating the father.
Question: Why, among the three harmonies, is only Indriya (sense organ) the most superior?
Answer: First, because the root is the master, it has superior abilities, so it is called the master. Second, because the root is close, it can generate mind and mental factors at close range. Third, because the root is universal, it can generate not only mental factors but also mind. Fourth, because the root is continuous, it always exists continuously, while the object and consciousness are not like this. Although the entity of the object can generate mind and mental factors, because it is not the master and is not close, it lacks two meanings and cannot be called superior. Although the mind is the master and is close to generating mental factors, it cannot generate mind because it is not independent, so it is not universal, lacking one meaning, so it is not superior. The object and consciousness are not continuous, and consciousness is produced by the object, both lacking the meaning of continuity, so they cannot obtain the name of superior. Only the root is the most superior.
Question: Is the nature of contact real or false?
Answer: This number of contacts must be real, because it has the nature of the four foods. The second is Manaskāra (attention). The treatise says: 'Attention' refers to the ability to alert the mind as its nature, and to make the mind pay special attention to the object of attention as its function. The explanation says: Attention alerts the mind and has two powers. One is to make the mind...
未起而起。二者令心起已趣境。故言警。覺應起心種。引令趣境。三受者。論云。受。謂領納順違俱非境相為性。起愛為業。四想者。論云。想。謂于境取像為性。施設種種名言為業。謂要安立境分劑相。方能隨起種種名言。釋云。此中安立。取像異名。謂此是青非青等。作分劑而取其相。名為安立。由此取像。便起名言。此是青等。性類眾多。故名種種。五思者。論云。思。謂令心造作為性。于善品等役心為業。謂能取境正因等相。驅役自心令造善等。此五段是遍行所攝。故與藏識決定相應。此觸等五。與異熟識行相雖異。而時依同。所緣事等。故名相應。此識行相。極不明瞭。不能分別逆順境相。微細一類。唯與舍受相應。又此相應受。唯是異熟。隨先引業轉。不待現緣。任善惡業勢力轉故。唯是舍受。苦樂二受。是異熟生。非真異熟。待現緣故。非此相應。又由此識常無轉變。有情恒執為自內我。若與苦樂二受相應。便有轉變。寧執為我。故此但與舍受相應。釋曰。此觸等五與異熟識行相雖異。而時依同。所緣事等。故名相應者。由四等故。說名相應。謂事等。處等。時等。所依等。今約見分為行相。影像相分為所緣。自體。名事。等者。相似義。體各唯一。境相相似。故所緣事。皆名為等。以觸等五相。托本
【現代漢語翻譯】 現代漢語譯本 未起而起：指的是觸（Sparśa，接觸）和作意（Manasikara，作意）。這二者使心生起后趨向于所緣境。所以稱為『警』，警覺應該生起的心識種子，引導其趨向所緣境。 受（Vedanā，感受）：論中說，受的自性是領納順境、違境和非順非違境的相狀，其作用是產生愛。 想（Saṃjñā，概念）：論中說，想的自性是對境取像，其作用是施設種種名言。也就是說，必須安立境的分際相，才能隨之生起種種名言。解釋說，這裡所說的『安立』，是取像的別名。即對此是青色、非青色等，作出分劑而取其相，稱為安立。由此取像，便生起名言，此是青色等。性質種類眾多，所以名為種種。 思（Cetanā，意志）：論中說，思的自性是令心造作，其作用是對善品等役使心識。也就是說，能夠取境的正因等相，驅役自心令造作善等。這五段是遍行所攝，所以與阿賴耶識（Ālaya-vijñāna，藏識）決定相應。這觸等五法，與異熟識（Vipāka-vijñāna，果報識）的行相雖然不同，但時間、所依和所緣事等相同，所以名為相應。此識的行相極其不明瞭，不能分別順境和逆境的相狀，微細而單一，只與舍受（Upekṣā，不苦不樂的感受）相應。而且此相應的受，唯是異熟，隨先前的引業而轉，不依賴於現在的因緣，任由善惡業的勢力運轉，所以唯是舍受。苦受（Duhkha，痛苦的感受）和樂受（Sukha，快樂的感受）是異熟生，不是真正的異熟，依賴於現在的因緣，所以不與此相應。而且由此識常常沒有轉變，有情眾生恒常執著它為自己的內在自我。如果與苦受和樂受相應，便會有轉變，怎麼能執著它為自我呢？所以此識只與舍受相應。解釋說，此觸等五法與異熟識的行相雖然不同，但時間、所依和所緣事等相同，所以名為相應，是因為四種相同，所以說名為相應。即事相同、處相同、時相同、所依相同。現在從見分（Darśana-bhāga，認識作用）來說是行相，影像相分（Nimitta-bhāga，被認識的影像）來說是所緣，自體名為事。等，是相似的意思。體各唯一，境相相似，所以所緣事都名為等。以觸等五相，依託于本識。
【English Translation】 English version 『Not yet arisen, then arises』: This refers to Sparśa (contact) and Manasikara (attention). These two cause the mind to arise and then proceed towards the object. Therefore, it is called 『alerting,』 alerting the seeds of consciousness that should arise, guiding them towards the object. Vedanā (feeling): The treatise says that the nature of feeling is to receive the aspects of agreeable, disagreeable, and neutral objects, and its function is to generate love. Saṃjñā (perception): The treatise says that the nature of perception is to grasp the image of an object, and its function is to establish various names and terms. That is, it is necessary to establish the distinctions of the object in order to generate various names and terms accordingly. The explanation says that the 『establishing』 mentioned here is another name for grasping the image. That is, to make distinctions and grasp the aspects of this being blue, not blue, etc., is called establishing. From this grasping of the image, names and terms arise, such as this is blue, etc. Because the nature and kinds are numerous, it is called various. Cetanā (volition): The treatise says that the nature of volition is to cause the mind to create, and its function is to employ consciousness for virtuous qualities, etc. That is, it is able to grasp the aspects of the correct causes of the object, etc., driving one's own mind to create virtue, etc. These five sections are included in the omnipresent (Sarvatraga) mental factors, so they are definitely associated with Ālaya-vijñāna (store consciousness). Although the characteristics of these five, such as contact, are different from those of Vipāka-vijñāna (resultant consciousness), their time, basis, and object are the same, so they are called associated. The characteristics of this consciousness are extremely unclear, unable to distinguish the aspects of agreeable and disagreeable objects, subtle and uniform, and only associated with Upekṣā (equanimity). Moreover, this associated feeling is only resultant, turning according to the previous karma, not depending on present conditions, and turning according to the power of good and evil karma, so it is only equanimity. Duhkha (suffering) and Sukha (happiness) are resultantly born, not truly resultant, depending on present conditions, so they are not associated with this. Moreover, because this consciousness is constantly without change, sentient beings constantly cling to it as their inner self. If it is associated with suffering and happiness, there will be change, how can it be clung to as the self? Therefore, this consciousness is only associated with equanimity. The explanation says that although the characteristics of these five, such as contact, are different from those of Vipāka-vijñāna, their time, basis, and object are the same, so they are called associated, because of four similarities, so they are called associated. That is, the matter is the same, the place is the same, the time is the same, and the basis is the same. Now, from the perspective of the Darśana-bhāga (seeing-aspect), it is the characteristic; from the perspective of the Nimitta-bhāga (image-aspect), it is the object; the self-nature is called matter. 『Same』 means similar. The entities are each unique, and the aspects of the objects are similar, so the objects are all called the same. The aspects of the five, such as contact, rely on the original consciousness.
識相生。所緣既相似。故名為等。唯識為宗。不約本質名為所緣。亦非影像名為行相。時謂剎那定同一世。依謂根俱無有間。唯與舍受相應者。此有五義。一極不明瞭。是舍受相。若苦樂受。必明瞭故。受。總有五。一憂。二喜。三苦。四樂。五舍。此中憂喜入苦樂中。依三受門分別。不言憂喜。二不能分別順違境相。取中容境。是舍受相。若是余受。取違順境故。三由微細。若是余受。行相必粗。四由一類。若是余受。必是易脫。此行相定。故成一類。五相續而轉。若是余受。必有間斷。此恒相續。故唯舍受。若能分別違順境相。非真異熟。異熟者。取境定故。若粗動者。如余心。非異熟主。顯行相難知。異余識也。由此五義。必其有故。便能受熏持種相續。又解。此識極不明瞭。曾無慧念。慧念行相。極明瞭故。不能分別違順境相。顯唯舍受。非苦樂俱。及簡不與善染等。並相續而轉。顯無有欲。今有希望。方有欲起。此相續故。無有欲也。由此五義。第二義正顯唯舍受所由。所餘四義。因簡別境等故。唯與舍受俱。
問。此識既與舍受相應。如何亦是惡業異熟。
答。論云。舍受不違善惡品故。如無記法。善惡俱招。釋云。無記既寂靜。何為惡業果。舍雖寂靜。不違二故。得為惡果。不同禪定寂靜
【現代漢語翻譯】 現代漢語譯本 識的產生依賴於所緣（所觀察的對象）。因為所緣非常相似，所以稱為『等』。以唯識為根本宗旨，不以事物本質作為所緣，也不是以事物的影像作為行相（心理活動）。『時』指的是剎那，確定在同一世。『依』指的是根（感官）與其相應的對象同時存在，沒有間隔。只有與舍受（不苦不樂的感受）相應的阿賴耶識，有以下五個特點： 一、極其不明顯。這是舍受的特點。如果是苦受或樂受，必然非常明顯。感受總共有五種：憂、喜、苦、樂、舍。其中憂和喜可以歸入苦和樂中，所以按照三種感受來區分，不提憂和喜。 二、不能分辨順境和逆境。只能接受中性的境，這是舍受的特點。如果是其他的感受，會分別接受順境和逆境。 三、非常微細。如果是其他的感受，其行相必然粗顯。 四、屬於同一類。如果是其他的感受，必然容易脫離。這種行相是確定的，所以屬於同一類。 五、相續不斷地運轉。如果是其他的感受，必然會有間斷。這種識是恒常相續的，所以只與舍受相應。如果能夠分辨順境和逆境，就不是真正的異熟識。異熟識的特點是取境是確定的。如果粗顯動搖，就像其他的心識一樣，就不是異熟識的主體。這顯示了阿賴耶識的行相難以察覺，不同於其他的識。由於這五個特點，阿賴耶識才能接受熏習，保持種子，並且相續不斷。 另一種解釋是，這種識極其不明顯，從來沒有智慧的念頭。智慧念頭的行相非常明顯。它也不能分辨順境和逆境，這表明它只與舍受相應，不與苦樂相應，並且不與善或惡等相應。它相續不斷地運轉，表明它沒有慾望。只有當有希望時，才會產生慾望。因為它是相續不斷的，所以沒有慾望。由於這五個特點，第二個特點最能顯示它只與舍受相應的原因。其餘四個特點，是因為要區分所緣的境等原因，所以阿賴耶識只與舍受相應。 問：這種識既然與舍受相應，為什麼也是惡業的異熟果報？ 答：論中說：『舍受不違背善惡的性質。』就像無記法（非善非惡的法），善和惡都能招感。解釋說：無記法既然寂靜，為什麼會是惡業的果報呢？舍受雖然寂靜，但不違背善和惡，所以可以成為惡果。這不同於禪定的寂靜。
【English Translation】 English version Consciousness arises dependent on the object of perception (that which is observed). Because the objects of perception are very similar, it is called 'equal'. Taking only consciousness as its fundamental principle, it does not regard the essence of things as the object of perception, nor does it regard the image of things as its activity (mental activity). 'Time' refers to a kshana (instant), determined to be in the same lifetime. 'Dependence' refers to the simultaneous existence of the root (sense organ) and its corresponding object, without any interval. Only the Alaya consciousness, which corresponds to neutral feeling (neither pleasant nor unpleasant), has the following five characteristics: 1. Extremely unclear. This is a characteristic of neutral feeling. If it were painful or pleasant feeling, it would necessarily be very clear. There are a total of five types of feeling: sorrow, joy, pain, pleasure, and neutrality. Among these, sorrow and joy can be included in pain and pleasure, so they are distinguished according to three types of feeling, without mentioning sorrow and joy. 2. Unable to distinguish between favorable and unfavorable circumstances. It can only accept neutral circumstances, which is a characteristic of neutral feeling. If it were other feelings, it would separately accept favorable and unfavorable circumstances. 3. Very subtle. If it were other feelings, its activity would necessarily be coarse. 4. Belonging to the same category. If it were other feelings, it would necessarily be easy to detach from. This activity is fixed, so it belongs to the same category. 5. Continuously operating. If it were other feelings, there would necessarily be interruptions. This consciousness is constantly continuous, so it only corresponds to neutral feeling. If it can distinguish between favorable and unfavorable circumstances, it is not the true Vipaka (result of actions) consciousness. The characteristic of Vipaka consciousness is that the object it takes is fixed. If it is coarse and moving, like other consciousnesses, it is not the master of Vipaka consciousness. This shows that the activity of Alaya consciousness is difficult to perceive, different from other consciousnesses. Because of these five characteristics, Alaya consciousness can receive impressions, maintain seeds, and continue uninterrupted. Another explanation is that this consciousness is extremely unclear and has never had thoughts of wisdom. The activity of thoughts of wisdom is very clear. It also cannot distinguish between favorable and unfavorable circumstances, which indicates that it only corresponds to neutral feeling, not to pain and pleasure, and not to good or evil, etc. It continuously operates, indicating that it has no desires. Only when there is hope will desires arise. Because it is continuous, it has no desires. Because of these five characteristics, the second characteristic best shows the reason why it only corresponds to neutral feeling. The remaining four characteristics are because of the need to distinguish the object of perception, etc., so Alaya consciousness only corresponds to neutral feeling. Question: Since this consciousness corresponds to neutral feeling, why is it also the Vipaka result of evil karma? Answer: The treatise says: 'Neutral feeling does not contradict the nature of good and evil.' Just like neutral phenomena (neither good nor evil phenomena), both good and evil can be attracted. The explanation says: Since neutral phenomena are tranquil, why would they be the result of evil karma? Although neutral feeling is tranquil, it does not contradict good and evil, so it can become an evil result. This is different from the tranquility of meditative concentration.
。此無所能為。故通惡業感。餘七轉識設起苦樂。此識皆俱。以舍不違苦樂品故。若或苦樂不俱。於人天中。應不受苦果。以相違故。三惡趣中。應不受樂果。亦相違故。此中苦樂。皆是別招。故舍不違。
問。本識云何不與別境等五心所相應。
答。論云。互相違故。為欲。希望所樂事轉。此識任業無所希望。勝解。印持決定事轉。此識懵昧無所印持。念。唯明記曾習事轉。此識昧劣不能明記。定。能令心專注一境。此識任運剎那別緣。慧。唯簡擇得等事轉。此識微昧不能簡擇故。此不與別境相應。此識唯是異熟性故。善染污等亦不相應。惡作等四。無記性者。有間斷故。定非異熟。釋云。定能令心專注一境。此識任運剎那別緣者。定雖影像相分剎那新起。至加行時所觀本質。前後相續恒專注境。此識任運。不作加行專注本質。恒緣現在影像。所緣。但新新起。且定行相。一一剎那。深取專注。趣向所緣。此識浮疏。行相不爾。故非定位。言任運者。是隨業轉。惡作等。定非異熟者。非真異熟。不遮異熟。生。亦有惡作等。非一切時常相續故。非此相應。故知第八真識。常如舍相。以任運之緣。合恒常之道。不為垢法之所染。寧為凈法之所治。非生死之所羈。豈涅槃之能寂。是以稱為識主。故號心王。
【現代漢語翻譯】 現代漢語譯本：因此，它（阿賴耶識）無法主動作為，所以普遍感受惡業的果報。其餘七個轉識如果生起苦或樂的感受，這個阿賴耶識都會與之俱在，因為它以舍受的性質不違背苦樂的品類。如果苦樂不能同時存在，那麼在人天道中，就不應該感受苦果，因為它們是相互違背的；在三惡趣中，也不應該感受樂果，同樣是相互違背的。這裡所感受的苦樂，都是各自招感的，所以舍受並不違背它們。
問：為什麼本識（阿賴耶識）不與別境等五種心所相應呢？
答：論中說：『因為它們相互違背。』欲，是爲了希望所喜愛的事物而活動；而這個識（阿賴耶識）任由業力牽引，沒有什麼希望。勝解（Adhimoksha），是印持決定的事物而活動；而這個識懵懂無知，沒有什麼可以印持的。念（Smriti），只是清楚地記憶曾經熟悉的事物而活動；而這個識昏昧遲鈍，不能清楚地記憶。定（Samadhi），能夠使心專注於一個境界；而這個識任由業力牽引，剎那間分別緣取不同的境界。慧（Prajna），只是簡擇獲得等等的事物而活動；而這個識微弱昏昧，不能進行簡擇。』所以，這個識不與別境相應。這個識只是異熟（Vipaka）的性質，所以也不與善、染污等相應。惡作（Kaukṛtya）等四種無記性的心所，因為有間斷，所以一定不是異熟。解釋說，『定能夠使心專注於一個境界，而這個識任由業力牽引，剎那間分別緣取不同的境界』，意思是說，定雖然影像相分剎那間新起，但到了加行位時，所觀的本質前後相續，恒常專注于境界。而這個識任由業力牽引，不作加行，專注于本質，恒常緣取現在的影像，所緣的境界只是不斷地新生。而且定的行相，每一個剎那都深入地專注，趨向所緣的境界；而這個識浮淺疏略，行相不是這樣，所以不是定位。所說的『任運』，是隨業力而轉的意思。惡作等一定不是異熟，不是真正的異熟，但不遮止異熟生，也有惡作等，但不是一切時常相續，所以不與此（阿賴耶識）相應。所以要知道第八真識（阿賴耶識），常常是舍受的相狀，以任由業力牽引的因緣，符合恒常不變的道理，不被垢染之法所污染，難道會被清凈之法所治理嗎？不被生死所束縛，哪裡會被涅槃所寂滅呢？因此稱它為識主，所以號為心王。
【English Translation】 English version: Therefore, it (Ālaya-vijñāna) is incapable of acting on its own, hence it universally experiences the retribution of evil karma. If the other seven consciousnesses arise with feelings of suffering or pleasure, this consciousness is always present with them, because its nature of equanimity (upekṣā) does not contradict the categories of suffering and pleasure. If suffering and pleasure could not coexist, then in the realms of humans and gods, one should not experience the fruit of suffering, because they are mutually contradictory; in the three evil realms, one should not experience the fruit of pleasure, also because they are mutually contradictory. The suffering and pleasure experienced here are each individually summoned, so equanimity does not contradict them.
Question: Why does the fundamental consciousness (Ālaya-vijñāna) not correspond with the five mental factors such as 'attention' (manaskāra) and others?
Answer: The treatise says: 'Because they are mutually contradictory.' Desire (chanda) functions to hope for things that are liked; but this consciousness (Ālaya-vijñāna) is driven by karma and has no hope. Adhimoksha (勝解, conviction) functions to affirm and hold onto determined things; but this consciousness is ignorant and has nothing to affirm and hold onto. Smriti (念, mindfulness) functions only to clearly remember things that have been practiced; but this consciousness is dull and cannot clearly remember. Samadhi (定, concentration) can cause the mind to focus on one object; but this consciousness is driven by karma and momentarily cognizes different objects. Prajna (慧, wisdom) only functions to discern things such as gain; but this consciousness is subtle and dull and cannot discern.' Therefore, this consciousness does not correspond with 'attention' and the other mental factors. This consciousness is only of the nature of Vipaka (異熟, fruition), so it also does not correspond with good, defiled, etc. The four mental factors of indeterminate nature, such as Kaukṛtya (惡作, regret), are definitely not Vipaka because they are intermittent. The explanation says, 'Samadhi can cause the mind to focus on one object, while this consciousness is driven by karma and momentarily cognizes different objects,' meaning that although the image aspect of Samadhi arises momentarily, when it reaches the stage of application (prayoga-marga), the essence being observed is continuous and constantly focused on the object. But this consciousness is driven by karma, does not make an effort to focus on the essence, and constantly cognizes the present image, and the object cognized is only constantly newly arising. Moreover, the characteristic of Samadhi is that each moment is deeply focused and directed towards the object cognized; but this consciousness is superficial and cursory, and its characteristic is not like this, so it is not a state of Samadhi. The term 'driven by karma' means that it turns according to karma. The mental factors such as Kaukṛtya are definitely not Vipaka, not true Vipaka, but they do not preclude Vipaka-born, and there are also Kaukṛtya, etc., but they are not constantly continuous at all times, so they do not correspond with this (Ālaya-vijñāna). Therefore, know that the eighth true consciousness (Ālaya-vijñāna) is always in the state of equanimity, and with the condition of being driven by karma, it conforms to the principle of constancy and immutability, is not defiled by defiled dharmas, and how could it be governed by pure dharmas? It is not bound by birth and death, so how could it be extinguished by Nirvana? Therefore, it is called the master of consciousness, so it is called the mind-king.
邇后因一念無明。起七識波浪。遂生心所。失本心王。皆因強覺覺明。分能立所。起明瞭之解。心境歷然。運分別之情。自他宛爾。因茲有情心內。逐憎愛而結怨親。無情境中。隨想念而標形礙。遂使外則桑田變海。海變桑田。內則親作怨由。怨為親種。互為高下。反覆相酬。從茲業果恒新。苦緣不斷。是以首楞嚴經云。佛告富樓那。明妄非他。覺明為咎。所妄既立。明理不逾。以是因緣。聽不出聲。見不超色。乃至唯殺盜淫。三為根本。以是因緣。業果相續。富樓那。如是三種顛倒相續。皆是覺明明瞭知性。因了發相。從妄見生。山河大地諸有為相。次第遷流。因此虛妄。終而復始。是故若欲還原反本。旋妄冥真。但一念不生。前後際斷。分別心滅。輪迴業亡。根盡枝枯。因空果喪。無始之情塵識垢。應念全消。本來之佛眼常身。隨真頓現。
宗鏡錄卷第四十七 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第四十八
慧日永明寺主智覺禪師延壽
夫三性法門。該通萬法。于第八識。何性所攝。約有幾位。
答。論云。諸有漏種。與異熟識體無別故。無記性攝。因果俱有善等性故。亦名善等。諸無漏種。非異熟識。性所攝故。因果俱是善性攝故。唯名為善。釋云。
【現代漢語翻譯】 現代漢語譯本： 此後因為一念無明，生起七識的波浪，於是產生心所，喪失了本來的心王。這都是因為執著于覺知的明，區分了能立和所立，產生了明瞭的理解，心和境分明對立，運用分別的情感，自和他者宛然存在。因此，有情眾生內心，追逐憎恨和愛戀而結下怨仇和親情；無情的外境中，隨著想像和念頭而標立形狀和障礙。於是導致外在的桑田變成大海，大海變成桑田；內在的親人變成怨家，怨家成為親人的種子，互相爭高低，反覆地酬報。從此業果不斷更新，痛苦的因緣永無止境。所以《首楞嚴經》（Śūraṅgama Sūtra）說，佛（Buddha）告訴富樓那（Pūrṇa）：『明妄不是別的，覺明是過錯。所妄既然成立，明理就不能超越。』因為這樣的因緣，聽不能超出聲音，見不能超出顏色，乃至只有殺、盜、淫，這三者為根本。因為這樣的因緣，業果相續不斷。富樓那（Pūrṇa），像這樣三種顛倒相續，都是覺明明瞭知性，因爲了別而發相，從虛妄的見解產生。山河大地各種有為之相，次第遷流變化。因此虛妄，終結了又重新開始。所以如果想要還原返回根本，迴轉虛妄而契合真如，只要一念不生，前後際斷絕，分別心滅除，輪迴的業力消亡，根枯枝萎，因空果喪，無始以來的情塵識垢，應念全部消除，本來具有的佛眼常身，隨著真如而頓然顯現。
《宗鏡錄》卷第四十七 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第四十八
慧日永明寺住持智覺禪師延壽
三性法門，概括貫通萬法，在第八識（ālaya-vijñāna）中，屬於哪種性質所攝？大約有幾個位次？
回答：論中說，各種有漏的種子，和異熟識的體性沒有差別，所以屬於無記性所攝。因為因和果都具有善等性質，所以也稱為善等。各種無漏的種子，不是異熟識的性質所攝，因為因和果都是善性所攝，所以只稱為善。解釋說：
【English Translation】 English version: Thereafter, due to a single thought of ignorance (avidyā), the waves of the seven consciousnesses arise, and consequently, mental functions (caitta) are produced, losing the original mind-king (citta-rāja). All this is because of clinging to the awareness of awareness, distinguishing between the able and the object, giving rise to a clear understanding, where mind and environment stand distinctly opposed, employing the emotions of discrimination, where self and others are clearly present. Therefore, within the minds of sentient beings, they pursue hatred and love, forming bonds of enmity and affection; in the inanimate environment, they establish shapes and obstacles according to thoughts and ideas. Consequently, the mulberry fields transform into oceans, and oceans transform into mulberry fields externally; internally, relatives become enemies, and enemies become seeds of relatives, competing with each other, repaying each other repeatedly. From this, karmic consequences are constantly renewed, and the causes of suffering never cease. Therefore, the Śūraṅgama Sūtra says, the Buddha (Buddha) told Pūrṇa (Pūrṇa): 'Deluded awareness is nothing else; awareness itself is the fault. Once delusion is established, understanding cannot transcend it.' Because of this cause and condition, hearing cannot surpass sound, and seeing cannot surpass color, even to the point where only killing, stealing, and sexual misconduct are the root. Because of this cause and condition, karmic consequences continue uninterrupted. Pūrṇa (Pūrṇa), these three kinds of inverted continuations are all due to the knowing nature of awareness, arising from discrimination, produced from false views. Mountains, rivers, the great earth, and all conditioned phenomena successively change and flow. Because of this delusion, it ends and begins again. Therefore, if one wishes to return to the origin and revert to the root, to turn away from delusion and merge with Suchness (tathatā), one only needs to have a single thought not arise, severing the past and future, extinguishing the discriminating mind, and eliminating the karma of reincarnation, where the root withers and the branches dry up, the cause is empty and the result is lost, the emotional dust and defilements of consciousness from beginningless time will all vanish in an instant, and the Buddha-eye and eternal body that were originally present will suddenly appear along with Suchness.
Zong Jing Lu, Volume 47 Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 48
Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple
The doctrine of the three natures encompasses all phenomena. To which nature does the eighth consciousness (ālaya-vijñāna) belong? Approximately how many positions are there?
Answer: The treatise says, 'All defiled seeds are not different in substance from the fruition consciousness, therefore they are included in the indeterminate nature. Because both cause and effect have good and other natures, they are also called good, etc. All undefiled seeds are not included in the nature of the fruition consciousness, because both cause and effect are of a good nature, therefore they are only called good.' Explanation says:
此有漏種。與本第八識體無別故。性類是同。唯是無記。若能所生法。皆通善等三性。謂此種子。本能熏習。現行之因。及后所生。現行之果。皆通三性故。言因果俱善等性。即是功能差別門說。非依體門。性唯無記。此約有漏種說。若無漏種。非異熟性所攝故。故非無記。體性不順本識體故。體既不同。不可相即。又性類別。能治所治。漏無漏殊。不可相即。
問。無漏既不從識名無記性。此為何性。
答。因果俱是善性攝故。唯名為善。法爾一切無漏之法。順理違生。無惡無記。又攝論云。然第八識。總有二位。一有漏位。無記性攝。唯與觸等五法相應。但緣前說執受處境。二無漏位。唯善性攝。與二十一心所相應。為遍行別境各五及善十一。與一切心恒相應故。常樂證知所觀境故。于所觀境恒印持故。于曾受境恒明記故。世尊無有不定心故。於一切法常抉擇故。極凈信等常相應故。無染污故。無散動故。此唯亦與舍受相應。任運恒時平等轉故。以一切法為所緣境。鏡智遍緣一切法故。
問。本識於一切時中。為有間斷。為無間斷。定緣于內。定緣于外。
答。此識從初至末。無有剎那間斷。內外俱緣。瑜伽論云。阿賴耶識。於一切時無有間斷。器世間相。譬如燈焰生時。內執膏炷。外
【現代漢語翻譯】 現代漢語譯本：這種有漏的種子，和作為根本的第八識（阿賴耶識，Alaya-vijnana，儲存一切種子之處）的本體沒有區別，因此它們的性質和類別是相同的，都只是無記性（既非善亦非惡）。如果從能生和所生的法的角度來看，就都通於善、惡、無記這三種性質。這是因為這種種子，作為最初能夠熏習、產生現行（顯現的行為）的原因，以及後來所產生的、現行的結果，都通於三種性質。所以說原因和結果都具有善等性質，這是從功能差別的角度來說的，而不是從本體的角度來說的，本體的性質只是無記性。這是就著有漏的種子來說的。如果是無漏的種子，因為它不被異熟性（因果報應的性質）所包含，所以不是無記性，而且它的本體性質也不順應根本識的本體。本體既然不同，就不能說是相同的。而且性質類別也不同，一個是能調伏的，一個是所調伏的，有漏和無漏的區別很大，不能說是相同的。
問：無漏既然不從識的角度被稱為無記性，那麼它是什麼性質呢？
答：因為原因和結果都被善性所包含，所以只能被稱為善。一切無漏的法，自然而然地順應真理，違背生死輪迴，沒有惡和無記。而且《攝大乘論》（Mahayana-samgraha）中說，第八識總共有兩種狀態：一種是有漏狀態，屬於無記性，只和觸等五種心法相應，只是緣於前面所說的執受處境（被執持的境界）；另一種是無漏狀態，只屬於善性，和二十一種心所相應，包括遍行心所五個、別境心所五個，以及善心所十一個。因為它和一切心恒常相應，經常快樂地認知所觀察的境界，對於所觀察的境界恒常印持，對於曾經接受的境界恒常明記，世尊（Bhagavan，佛陀）沒有不定的心，對於一切法經常抉擇，極凈的信心等經常相應，沒有染污，沒有散動。而且這種狀態只和舍受相應，因為任運恒時地平等運轉。以一切法作為所緣境，因為鏡智（Adarsa-jnana，如鏡子般反映一切的智慧）普遍地緣於一切法。
問：根本識在一切時間中，是有間斷的，還是沒有間斷的？是固定地緣于內在，還是固定地緣于外在？
答：這個識從開始到結束，沒有剎那的間斷，內外都緣。瑜伽論（Yogacarabhumi-sastra）中說，阿賴耶識在一切時間中沒有間斷。器世間相（物質世界），譬如燈焰生起的時候，內在執持燈芯，外在...
【English Translation】 English version: This contaminated seed is not different from the fundamental eighth consciousness (Alaya-vijnana, the storehouse consciousness), so their nature and category are the same, both being only neutral (neither good nor evil). If viewed from the perspective of the dharma of what can produce and what is produced, then they all connect to the three natures of good, evil, and neutral. This is because this seed, as the initial cause that can influence and produce manifest actions, and the result of the manifest actions that are produced later, all connect to the three natures. Therefore, saying that the cause and effect both have good natures, etc., is speaking from the perspective of functional differences, not from the perspective of the essence. The nature of the essence is only neutral. This is speaking about contaminated seeds. If it is an uncontaminated seed, because it is not included in the nature of Vipaka (retribution), it is not neutral, and its essential nature does not conform to the essence of the fundamental consciousness. Since the essences are different, they cannot be said to be the same. Moreover, the nature categories are also different, one is what can be subdued, and the other is what is to be subdued. The difference between contaminated and uncontaminated is great, and they cannot be said to be the same.
Question: Since the uncontaminated is not called neutral from the perspective of consciousness, then what is its nature?
Answer: Because the cause and effect are both included in the nature of good, it can only be called good. All uncontaminated dharmas naturally conform to the truth and go against the cycle of birth and death, without evil or neutral. Moreover, the Mahayana-samgraha says that the eighth consciousness has two states in total: one is the contaminated state, which belongs to the neutral nature, and only corresponds to the five mental functions such as contact, and only relates to the object of perception mentioned earlier; the other is the uncontaminated state, which only belongs to the nature of good, and corresponds to twenty-one mental factors, including five pervasive mental factors, five specific mental factors, and eleven wholesome mental factors. Because it is constantly corresponding to all minds, it often joyfully recognizes the observed realm, constantly affirms the observed realm, constantly remembers the realm that has been received, the Bhagavan does not have an unsteady mind, constantly decides on all dharmas, extremely pure faith, etc., are constantly corresponding, without contamination, without agitation. Moreover, this state only corresponds to the feeling of equanimity, because it operates equally at all times. Taking all dharmas as the object of perception, because the Adarsa-jnana universally relates to all dharmas.
Question: Is the fundamental consciousness interrupted at all times, or is it uninterrupted? Is it fixedly related to the internal, or is it fixedly related to the external?
Answer: This consciousness, from beginning to end, has no interruption for a moment, and relates to both internal and external. The Yogacarabhumi-sastra says that the Alaya-vijnana has no interruption at all times. The appearance of the material world is like when the flame of a lamp arises, internally holding the wick, externally...
發光明。如是阿賴耶識。緣內執受。緣外器相。生起道理。應知亦爾。又緣境無廢。時無變易。從初執受剎那乃至命終。一味了別而轉。
問。阿賴耶識與諸轉識。為復作因。為復作果。
答。互為因果。經偈云。諸法于識藏。識於法亦爾。更互為果性。亦常為因性。攝大乘論。說。阿賴耶識與雜染法。互為因緣。如炷生焰展轉生燒。又如束蘆。互相依住。釋云。諸法于識藏。能攝藏也。為與諸識作二緣性。一為彼種子。二為彼所依。識於法亦爾。所攝藏也。為諸轉識與阿賴耶亦為二緣。一于現法長養彼種。二於後法轉攝植彼種。互相生故。如燈炷束蘆者。舉增上緣。喻因緣義。如燈炷與焰展轉生焰。內炷生焰如種生現。內焰燒炷。如現熏種。又如束蘆相依。為俱有因。類顯二法為喻。喻因緣義。
問。種子識與阿賴耶識。為一為異。
答。非一非異。攝論云。是不凈品法種子。在阿賴耶識中。為有別體故異。為無別體故不異。二俱有失。須明不一不異。此阿賴耶識與種子。如此共生。雖有能依所依。不由別體故異。乃至能。是假。無體。所。是依是實。有體。假實和合。異相難可分別。以無二體故。此識先未有功能。熏習生。後方有功能故。異於前。前識。但是果報。不得名一切種子。后
【現代漢語翻譯】 現代漢語譯本：發光明（指阿賴耶識所具有的照亮一切的特性）。阿賴耶識緣起于內在的執受（指對自身根身的執著）和外在的器相（指外在世界），其生起的道理，應當像這樣理解。而且，阿賴耶識緣取境界時不會停止，時間上也不會改變，從最初執受的那一剎那直到生命終結，都是以一種單一的了別作用持續運轉。
問：阿賴耶識與各個轉識（指眼識、耳識、鼻識、舌識、身識、意識、末那識）之間，是互為因，還是互為果？
答：是互為因果。經中的偈頌說：『諸法存在於識藏（指阿賴耶識），識也存在於法中。互相作為果的性質，也常常作為因的性質。』《攝大乘論》中說，阿賴耶識與雜染法（指各種煩惱和不凈之法）互為因緣，就像燈炷生出火焰，火焰又反過來燃燒燈炷一樣，輾轉相生。又像捆在一起的蘆葦，互相依靠支撐。解釋說：『諸法存在於識藏』，意思是能攝藏諸法，作為諸識的兩種緣性：一是作為它們的種子，二是作為它們所依賴的基礎。『識也存在於法中』，意思是所攝藏的識，對於各個轉識來說，也作為兩種緣：一是在現行法中滋養它們的種子，二是在後起法中反過來攝取並植入那些種子。因為它們是互相生髮的，就像燈炷和火焰、捆在一起的蘆葦一樣。這裡用燈炷和蘆葦來比喻增上緣，說明因緣的意義。就像燈炷與火焰輾轉相生，內在的燈炷生出火焰，就像種子生出現行；內在的火焰燃燒燈炷，就像現行熏習種子。又像捆在一起的蘆葦互相依靠，作為俱有因。用這些相似的事物來顯示這兩種法的關係，比喻因緣的意義。
問：種子識（指阿賴耶識中儲存的各種種子）與阿賴耶識，是一還是異？
答：非一非異。《攝論》中說：『這些不凈品法的種子，存在於阿賴耶識中，是具有獨立的自體所以是異，還是沒有獨立的自體所以不是異？』如果認為是異或不是異，都有過失。必須說明是不一不異。這個阿賴耶識與種子，就像這樣共同生起。雖然有能依（指種子）和所依（指阿賴耶識）的關係，但不是因為有獨立的自體所以是異，乃至能依是假，沒有實體；所依是實，有實體。假和實和合在一起，不同的相狀難以分辨，因為沒有兩個獨立的自體。這個識先前沒有功能，通過熏習才產生，後來才具有功能，所以與之前的識不同。之前的識，只是果報，不能稱為一切種子；後來的識，
【English Translation】 English version: 'Luminosity.' Such is the Ālaya-vijñāna (storehouse consciousness). The principle of its arising, conditioned by internal appropriation (the clinging to one's own body and mind) and external objective appearances (the external world), should be understood in this way. Moreover, its conditioning of objects is without cessation, and its duration is without change. From the initial moment of appropriation until the end of life, it continues to function with a single, undifferentiated mode of cognition.
Question: Are the Ālaya-vijñāna and the various transformation consciousnesses (the six sense consciousnesses plus mano-vijñāna and kliṣṭa-mano-vijñāna) causes or effects of each other?
Answer: They are mutually cause and effect. A verse in the scriptures says: 'All dharmas (phenomena) are in the storehouse consciousness, and consciousness is also in the dharmas. They are mutually of the nature of effect, and also constantly of the nature of cause.' The Mahāyānasaṃgraha (Compendium of the Mahāyāna) states that the Ālaya-vijñāna and defiled dharmas are mutual causes and conditions, like a wick producing a flame, which in turn burns the wick, arising in a revolving manner. It is also like a bundle of reeds, mutually supporting each other. The explanation says: 'All dharmas are in the storehouse consciousness,' meaning that it can store all dharmas, serving as two kinds of condition for the various consciousnesses: first, as their seeds; second, as the basis upon which they rely. 'Consciousness is also in the dharmas,' meaning that the consciousness which is stored also serves as two kinds of condition for the various transformation consciousnesses: first, in the present dharma, it nourishes their seeds; second, in the subsequent dharma, it conversely gathers and plants those seeds. Because they arise mutually, like a lamp wick and flame, or a bundle of reeds. Here, the lamp wick and reeds are used to illustrate the augmenting condition, explaining the meaning of cause and condition. Just as the lamp wick and flame produce flames in a revolving manner, the internal wick produces the flame, like a seed producing a manifestation; the internal flame burns the wick, like a manifestation perfuming the seed. Also, like a bundle of reeds relying on each other, serving as a co-existent cause. These similar things are used to illustrate the relationship between these two dharmas, illustrating the meaning of cause and condition.
Question: Are the seed consciousnesses (the various seeds stored in the Ālaya-vijñāna) and the Ālaya-vijñāna the same or different?
Answer: They are neither the same nor different. The Saṃgraha says: 'Are these seeds of impure dharmas, which are in the Ālaya-vijñāna, different because they have separate entities, or not different because they do not have separate entities?' It is a fault to consider them either different or not different. It must be explained that they are neither one nor different. This Ālaya-vijñāna and the seeds arise together in this way. Although there is a relationship of that which relies (the seeds) and that on which it relies (the Ālaya-vijñāna), they are not different because they have separate entities, to the extent that that which relies is provisional and without substance, while that on which it relies is real and has substance. The provisional and the real are combined together, and the different aspects are difficult to distinguish, because there are not two separate entities. This consciousness did not have functions previously, but it is produced through perfuming, and only later does it have functions, so it is different from the previous consciousness. The previous consciousness was only a result of retribution and cannot be called the all-seeds; the later consciousness,
識能為他生因。說名一切種子。前識但生自相續。后識能生自他相續。故勝於前。譬如麥種生于自芽。有功能故。說麥是芽種子。麥若陳久。或為火所損。則失功能。麥相不異。以功能壞故。不名種子。此識亦爾。若有生一切法功能。由與功能相應。說名一切種子。此功能若謝無餘。但說名果報識。非一切種子。是故非不異。
問。種子有幾多。
答。攝論云。種子有二。一外種子。但是假名。以一切法唯有識故。二內種子。則是真實。以一切法以識為本。此二種子。唸唸生滅。剎那剎那。先生后滅。無有間故。此法得成種子。何以故。常住法不成種子。一切時無差別故。複次云何外種子。如穀麥等。無熏習。得成種子。由內。外得成。是故內有熏者。外若成種子。不由自能。必由內熏習感外。故成種子。何以故。一切外法。離內則不成。是故於外不成熏習。一由內有熏習。得成種子。又第八識從種子生故。稱果報識。能攝持種子故。亦名種子識。又本識是集諦。故名種子。是苦諦。故名果報。又二果俱有與所生現行果法。俱現和合。方成種子。釋云。謂此種子。要望所生現行果法。俱時現有。現者。一顯現。二現在。三現有。三義名現。由此無性人。第七識。不名種子。果不顯現故。即顯現言。簡彼第
【現代漢語翻譯】 現代漢語譯本：識別能力是導致來世的原因，因此被稱為『一切種子』（sarva-bīja，一切法的種子）。前一刻的意識只能產生自身相續的延續，而後一刻的意識能夠產生自身和他人的相續，因此後者勝於前者。例如，麥種能夠產生麥芽，因為它具有這種功能，所以說麥是麥芽的種子。如果麥子存放太久，或者被火燒燬，就會失去這種功能。麥子的外形沒有改變，但因為功能已經損壞，所以不能被稱為種子。這個『識』（vijñāna，意識）也是如此，如果它具有產生一切法的功能，因為它與這種功能相應，所以被稱為『一切種子』。如果這種功能完全消失，就只能被稱為『果報識』（vipāka-vijñāna，異熟識），而不是『一切種子』。因此，它並非沒有區別。
問：種子有多少種？
答：《攝大乘論》（Mahāyānasaṃgraha）中說，種子有兩種：一是外種子，這只是一個假名，因為一切法都只是識的顯現；二是內種子，這是真實的，因為一切法都以識為根本。這兩種種子，唸唸生滅，剎那剎那，先生后滅，沒有間斷。這種法才能成為種子。為什麼呢？因為常住法不能成為種子，因為它在任何時候都沒有差別。其次，什麼是外種子呢？比如穀物、麥子等，沒有經過熏習，也能成為種子。這是由於內在和外在的共同作用。因此，內在有熏習，外在才能成為種子，不是靠自身的能力，而是必須通過內在的熏習來感應外在，才能成為種子。為什麼呢？因為一切外在的法，離開內在就不能成立。因此，對外在的事物不能進行熏習。只有內在有熏習，才能成為種子。而且，第八識（ālaya-vijñāna，阿賴耶識）是從種子產生的，所以被稱為『果報識』。因為它能夠攝持種子，所以也稱為『種子識』。此外，本識是集諦（samudaya-satya，苦之集起），所以被稱為種子；是苦諦（duḥkha-satya，苦之真諦），所以被稱為果報。而且，兩種果，即俱有果和所生現行果法，同時顯現和合，才能成為種子。解釋說，這種種子，需要所產生的現行果法，同時顯現存在。『現』有三種含義：一、顯現；二、現在；三、現有。這三種意義稱為『現』。因此，無性人（agotraka，沒有成佛根性的人）的第七識（manas，末那識）不能稱為種子，因為果不顯現。『顯現』一詞，是爲了簡別第七識。
【English Translation】 English version: The ability to cognize is the cause of future lives, hence it is called 'all-seeds' (sarva-bīja, all seeds). The preceding consciousness only generates the continuation of its own stream, while the subsequent consciousness can generate the continuation of both its own and others' streams, thus the latter is superior to the former. For example, a wheat seed can produce a sprout because it has this function, so wheat is said to be the seed of the sprout. If wheat is stored for too long or damaged by fire, it loses this function. The appearance of the wheat does not change, but because the function is destroyed, it cannot be called a seed. This 'consciousness' (vijñāna, consciousness) is also like this; if it has the function of generating all dharmas, it is called 'all-seeds' because it corresponds to this function. If this function disappears completely, it can only be called 'resultant consciousness' (vipāka-vijñāna, resultant consciousness), not 'all-seeds'. Therefore, it is not without difference.
Question: How many kinds of seeds are there?
Answer: The Compendium on the Mahāyāna (Mahāyānasaṃgraha) says that there are two kinds of seeds: one is external seeds, which are merely nominal, because all dharmas are only manifestations of consciousness; the other is internal seeds, which are real, because all dharmas are rooted in consciousness. These two kinds of seeds arise and cease moment by moment, instant by instant, arising first and ceasing later, without interruption. Only this kind of dharma can become a seed. Why? Because permanent dharmas cannot become seeds, as they have no difference at any time. Furthermore, what are external seeds? Such as grains, wheat, etc., which can become seeds without being perfumed. This is due to the combined action of internal and external factors. Therefore, if there is perfuming internally, the external can become a seed, not by its own ability, but must be through the internal perfuming to sense the external, in order to become a seed. Why? Because all external dharmas cannot be established without the internal. Therefore, one cannot perfume external things. Only when there is perfuming internally can it become a seed. Moreover, the eighth consciousness (ālaya-vijñāna, storehouse consciousness) arises from seeds, so it is called 'resultant consciousness'. Because it can hold seeds, it is also called 'seed consciousness'. In addition, the fundamental consciousness is the truth of origination (samudaya-satya, the truth of the arising of suffering), so it is called a seed; it is the truth of suffering (duḥkha-satya, the truth of suffering), so it is called a result. Moreover, the two results, namely the co-existent result and the produced manifest dharma, manifest and combine simultaneously, in order to become a seed. It is explained that this seed needs the manifest dharma that it produces to be present simultaneously. 'Manifest' has three meanings: 1. manifestation; 2. present; 3. existing. These three meanings are called 'manifest'. Therefore, the seventh consciousness (manas, mind consciousness) of a person without the potential for enlightenment (agotraka, someone without the seed of Buddhahood) cannot be called a seed, because the result does not manifest. The word 'manifest' is to distinguish it from the seventh consciousness.
七。現在。簡前後。現有。簡假法。體是實有。方成種子。故顯現唯在果。現有唯在因。現在通因果。和合簡相離。
問。種子為是本有。為新熏生。
答。唯識論云。一切種子。皆本性有。不從熏生。由熏習力。但可增長。如契經說。一切有情。無始時來有種種界。如惡叉聚。法爾而有。界即種子差別名故。又經偈云。無始時來界。一切法等依。界是因義。瑜伽亦說。諸種子體。無始時來性雖本有。而由染凈新所熏發。諸有情類無始時來。若般涅槃法者。一切種子皆悉具足。不般涅槃法者。便闕三種菩提種子。如是等文。誠證非一。契經說。心性凈者。說心空理所顯真如。真如是心真實性故。或說心體。非煩惱故。名性本凈。非有漏心。性。是無漏。故名本凈。由此應信。諸有情無始時來。有無漏種不由熏習。法爾成就。后勝進位。熏令增長。無漏法起。以此為因。無漏起時。復熏成種。有漏法種。類此應知。釋云。心性者。真如也。真如無為非心之因。亦非種子。能有果法。如虛空等故。非有漏心。性是無漏。名本性凈也。又若取正義。本有新熏合生現行。非有前後。一本有者。謂無始時異熟識內。法爾而生蘊處界等。功能差別。世尊。依此。說諸有情。無始時來有種種界。如惡叉聚。法爾而有。一
【現代漢語翻譯】 現代漢語譯本 七。現在。簡前後。現有。簡假法。體是實有。方成種子。所以顯現只在果位，現有隻在因位，現在貫通因果。和合簡別相離。
問：種子是本來就有的，還是新熏習產生的？（種子：bīja，指能生出果實的潛在力量；本有：prakṛti-stha，指事物原本就具有的性質；新熏生：指通過後天熏習而產生的。）
答：《唯識論》說：『一切種子，都是本性就有的，不是通過熏習產生的。』通過熏習的力量，只能使它增長。就像契經所說：『一切有情（sattva，指一切有情眾生），從無始以來就有種種界（dhātu，指構成要素），就像惡叉聚（akṣa-gūḍha，一種骰子），自然而然就存在。』界就是種子的另一種名稱。』又經中的偈頌說：『從無始以來，界是一切法的平等所依。』界就是因的意思。《瑜伽師地論》也說：『諸種子的體性，雖然從無始以來就本有，但也會被染污或清凈的新事物所熏發。』各類有情眾生從無始以來，如果是具有般涅槃法（parinirvāṇa-dharma，指能夠達到涅槃的法）的，那麼一切種子都完全具足；如果不具有般涅槃法的，就缺少三種菩提種子（bodhi-bīja，指覺悟的種子）。』像這樣的經文，實在有很多可以作為證據。契經說『心性本凈』，是指心空之理所顯現的真如（tathatā，指事物的真實如是的本性）。真如是心的真實體性。或者說心體，因為沒有煩惱，所以名為『性本凈』。不是有漏心（sāsrava-citta，指有煩惱的心），性是無漏（anāsrava，指沒有煩惱），所以名為『本凈』。由此應該相信，各類有情眾生從無始以來，就有無漏種子，不是通過熏習而成就的，而是自然而然就存在的。在後來的勝進位（指修行進步的階段），通過熏習使它增長，無漏法生起。以這個為因，無漏法生起時，又熏習成為種子。有漏法的種子，也應該這樣理解。解釋說：『心性』，就是真如。真如是無為法（asaṃskṛta-dharma，指不生不滅的法），不是心的因，也不是種子，不能產生果法，就像虛空一樣。所以說『不是有漏心，性是無漏，名為本性凈』。』又如果採取正確的理解，本有和新熏共同產生現行（指事物顯現出來的狀態），不是有先後順序的。所謂『本有』，是指從無始以來，在異熟識（vipāka-vijñāna，指儲存業果的識）內，自然而然產生的蘊（skandha，指構成要素）、處（āyatana，指感覺器官和對像）、界（dhātu，指構成要素）等功能差別。世尊依據這個，說各類有情眾生，從無始以來就有種種界，就像惡叉聚，自然而然就存在。 一
【English Translation】 English version VII. Present. Distinguishing before and after. Existing now. Distinguishing false dharmas. The substance is truly existent. Only then can it become a seed. Therefore, manifestation is only in the fruit. Existing now is only in the cause. The present pervades cause and effect. Harmonious combination distinguishes separation.
Question: Are seeds originally inherent or newly acquired through conditioning?
Answer: The Vijñaptimātratāsiddhi (Treatise on the Establishment of Consciousness-Only) states: 'All seeds are inherently existent and not produced by conditioning.' Through the power of conditioning, they can only increase. As the sutra says: 'All sentient beings, from beginningless time, have various dhātus (elements), like a collection of akṣas (dice), naturally existing.' Dhātu is another name for seed. Furthermore, the verse in the sutra says: 'From beginningless time, the dhātu is the equal basis of all dharmas.' Dhātu means cause. The Yogācārabhūmi-śāstra (Stages of Yoga Practice) also states: 'The substance of seeds, although inherently existent from beginningless time, is also conditioned by new defilements and purifications.' Sentient beings of all kinds, from beginningless time, if they possess the parinirvāṇa-dharma (the dharma of complete nirvana), then all seeds are fully present; if they do not possess the parinirvāṇa-dharma, they lack the three bodhi-bījas (seeds of enlightenment).' Such texts are numerous and provide ample evidence. The sutra says 'the nature of mind is pure,' referring to the tathatā (suchness) revealed by the principle of emptiness of mind. Tathatā is the true nature of mind. Or it refers to the substance of mind, which is called 'inherently pure' because it is free from afflictions. It is not the afflicted mind (sāsrava-citta), whose nature is free from afflictions (anāsrava), hence it is called 'inherently pure.' Therefore, it should be believed that all sentient beings, from beginningless time, have unconditioned seeds, not acquired through conditioning, but naturally accomplished. In later stages of progress, conditioning causes them to increase, and unconditioned dharmas arise. Taking this as the cause, when unconditioned dharmas arise, they are again conditioned into seeds. The seeds of conditioned dharmas should be understood in the same way. The explanation says: 'The nature of mind' is tathatā. Tathatā is an unconditioned dharma (asaṃskṛta-dharma), not the cause of mind, nor a seed, and cannot produce fruit, like space. Therefore, it is said 'it is not the afflicted mind, whose nature is free from afflictions, called inherently pure.' Furthermore, if we adopt the correct understanding, the inherently existent and the newly conditioned together produce manifestation, not in a sequential order. 'Inherently existent' refers to the functional differences of skandhas (aggregates), āyatanas (sense bases), and dhātus (elements) that naturally arise within the vipāka-vijñāna (resultant consciousness) from beginningless time. The World-Honored One, based on this, said that all sentient beings, from beginningless time, have various dhātus, like a collection of akṣas, naturally existing. One
切種子與第八識。一時而有。從此能生前七現行。現行頭上又熏種子。二新熏者。謂無始時來。數數現行熏習而有。名新熏故。世尊依此。說有情心。染凈諸法所熏習故。無量種子之所積習故。護法意云。有漏無漏種子。皆有新熏本有。合生現行。亦不雜亂。若新熏遇緣。即從新熏生。若本有遇緣。即從本有生。若偏執唯從新熏。或偏執但是本有。二俱違教。若二義俱取。善符教理。
古德問。此總未聞熏時。此本有從何而生。
答。謂從無始時來。此身與種子。俱時而有。如外草木等種。又古德解熏種義。諸法雖有新舊二種。當生現時。或從新生。或從舊生。名為二種。非謂二種於一念中。同生一現。若爾。即有多種共生一芽之過。以此準知色等相分種。並同於此。
又問。八識之中。既具本有新熏之義。何識是能熏因。所熏果。
答。依經論正義。即是前七現行識。為能熏因緣之因。熏生新熏種子。第八識。是前七現行識所熏生因緣之果。
又問。本識等雖無力能熏自種。而能親生自種。故。現行本識等得自生種。為因緣者。既不熏自種。如何能生自種。又熏與生何別。
答。熏者資熏。擊發之義。生者生起。從因生出之義。謂本識等。雖無力資熏。擊發自種之義。而有親
【現代漢語翻譯】 現代漢語譯本 種子和第八識（Alaya-vijnana，阿賴耶識，又稱藏識）是同時存在的。由此能生起前七個現行識（pravrtti-vijnana）。現行識又反過來熏習種子。新熏習的種子，指的是從無始以來，通過無數次的現行熏習而產生的，因此稱為『新熏』。世尊（釋迦牟尼佛）依此說，有情的心，被染污和清凈的諸法所熏習，積累了無量的種子。護法（Dharmapala，印度佛教論師）的觀點是，有漏（sasrava）和無漏（anasrava）的種子，都有新熏和本有（本來具有）兩種，共同產生現行，但也不會混淆。如果新熏的種子遇到因緣，就從新熏的種子生起；如果本有的種子遇到因緣，就從本有的種子生起。如果偏執地認為只從新熏的種子生起，或者偏執地認為只是本有的種子生起，這兩種觀點都違背了教義。如果兩種意義都採納，就符合教理。
古代的德行之士問道：在沒有熏習的時候，這個本有的種子是從哪裡產生的呢？
回答說：是從無始以來，這個身體和種子，同時存在的。就像外面的草木等的種子一樣。古代的德行之士解釋熏習種子的意義是：諸法雖然有新舊兩種，當生起現行的時候，或者從新種子生起，或者從舊種子生起，這叫做兩種。不是說兩種種子在一念之中，同時生起一個現行。如果是那樣，就會有多種種子共同生起一個芽的過失。由此可以推知色等相分（rupa-bhaga）的種子，也和這個道理相同。
又有人問：在八識（asta vijnana）之中，既然具有本有和新熏的意義，那麼哪個識是能熏的因，哪個識是被熏的果呢？
回答說：依據經論的正義，就是前七個現行識，作為能熏的因緣之因，熏生新熏的種子。第八識，是前七個現行識所熏生的因緣之果。
又有人問：本識等雖然沒有力量能熏習自己的種子，但是能夠親自生起自己的種子。因此，現行的本識等能夠自己生起種子，作為因緣。既然不熏習自己的種子，如何能夠生起自己的種子？而且熏習和生起有什麼區別？
回答說：熏習是資助薰染，激發啟動的意思。生起是從因產生出來的意思。意思是說，本識等雖然沒有力量資助薰染，激發啟動自己的種子的意義，但是有親
【English Translation】 English version The seeds and the eighth consciousness (Alaya-vijnana, storehouse consciousness) exist simultaneously. From this, the first seven active consciousnesses (pravrtti-vijnana) can arise. The active consciousnesses, in turn, influence and condition the seeds. The newly conditioned seeds refer to those that have arisen from countless instances of active conditioning since beginningless time, hence the term 'newly conditioned'. The World Honored One (Sakyamuni Buddha) stated that the minds of sentient beings are conditioned by defiled and pure dharmas, accumulating countless seeds. Dharmapala (Indian Buddhist philosopher) believes that both defiled (sasrava) and undefiled (anasrava) seeds have both newly conditioned and inherent (originally present) aspects, which together give rise to active manifestations, without confusion. If a newly conditioned seed encounters the appropriate conditions, it arises from the newly conditioned seed; if an inherent seed encounters the appropriate conditions, it arises from the inherent seed. To insist that it arises only from the newly conditioned seeds, or only from the inherent seeds, both contradict the teachings. Embracing both meanings aligns with the teachings.
An ancient virtuous person asked: When there is no conditioning, where do these inherent seeds come from?
The answer is: From beginningless time, this body and the seeds have existed simultaneously, like the seeds of external grasses and trees. An ancient virtuous person explained the meaning of conditioning seeds: Although dharmas have both new and old seeds, when active manifestations arise, they may arise from new seeds or from old seeds, which is called two kinds. It is not that two kinds of seeds simultaneously give rise to one active manifestation in a single moment. If that were the case, there would be the fault of multiple seeds jointly producing one sprout. From this, it can be inferred that the seeds of the objective aspect (rupa-bhaga) of form are the same.
Someone also asked: Among the eight consciousnesses (asta vijnana), since both inherent and newly conditioned meanings are present, which consciousness is the conditioning cause, and which consciousness is the conditioned result?
The answer is: According to the correct meaning of the sutras and treatises, it is the first seven active consciousnesses that serve as the conditioning cause for conditioning, giving rise to newly conditioned seeds. The eighth consciousness is the result of the conditioning by the first seven active consciousnesses.
Someone also asked: Although the fundamental consciousnesses, etc., do not have the power to condition their own seeds, they can directly give rise to their own seeds. Therefore, the active fundamental consciousnesses, etc., can give rise to their own seeds as a condition. Since they do not condition their own seeds, how can they give rise to their own seeds? And what is the difference between conditioning and giving rise?
The answer is: Conditioning means to assist and influence, to stimulate and activate. Giving rise means to arise and emerge from a cause. It means that although the fundamental consciousnesses, etc., do not have the power to assist and influence, to stimulate and activate their own seeds, they do have a direct
生自種之義。如有種性者。法爾本有無漏種子。雖有生果之能。若不得資加二位有漏諸善資熏擊發。即不能生現。須假有漏諸善資熏。方能生現。又如本識中善染等種。能引次後自類種子。雖有生義。無自熏義。如穀麥等種。雖有生芽之能。若不得水土等資熏擊發。亦不能生其現行。本識雖有生種之能。然自力劣。須假六七與熏方生。由是義故。本識等雖非能熏。而能生種。故與親種得為因緣。五根塵等諸根分。亦應然。此解。今依因位。現行。望自親所熏種。能為二緣。即是因緣。增上緣。唯除第八及六識中極劣無記。非能熏故。今按此文。現於親種得為因緣中。既除第八及六識中極劣無記。非能熏故。望自親種無因緣義。若言本識及六識中極劣無記。能生自種。得為因緣者。便犯異熟有能熏過違聖教失。
又問。如前六識所變五塵相分。不能自熏新種。須假能變心緣。方能熏自種故。五塵相分得為能熏。其極劣無記。亦假能變心緣。何故不同五塵相分。得為能熏。
答。今按。有為法分為三品。一者上品。如七轉識。及相應等。一分能緣慮故力最強。悉有力自熏。二者中品。如五塵相分等。雖有熏力。而力稍微。假心與力。彼方自熏。三者下品。即極劣無記。而極羸病無力之人。不能自起。縱人與力
扶持。亦不能起。本識等類。亦復如是。本無熏力。謂心與力。亦不能熏。由是義故。極劣無記一向無力。故非能熏。與五塵相分不同。彼自有力。但力稍劣不能獨熏。假心相助。自有半力。故是能熏。由是義故。今正解者。第八識聚。及此所變異熟五根相分。並異熟扶根等。及異熟前六識等。並無新種。以其極劣。非能熏故。從本有舊種所生。其長養五根。及此扶根。及等流五塵等相分前六識所變者。皆可各有新本二種。
問。凈法種子從聞熏生。于本識中。與不凈種子熏發之義。有何同別。
答。染凈種子皆具熏義。則增減有殊。若凈法熏。損本識。若染法熏。增本識。如攝論云。轉依名法身。由聞熏。四法得成。一信樂大乘。是大凈種子。二般若波羅蜜。是大我種子。三虛空器三昧。是大樂種子。四大悲。是大常種子。此聞熏習及四法。為四德種子。四德圓時。本識都盡。四德本來是有。不從種子生。從因作名。故稱種子。此聞熏習。非為增益本識故生。為欲滅損本識力勢故生。能對治本識。與本識性相違故。不為本識性所攝。若不凈種子。則熏習生。增益本識。與凈種有異。
問。熏習以何為義。
答。熏者發也。或猶致也。習者生也。近也。數也。即發致果於本識內。令種子生。
【現代漢語翻譯】 現代漢語譯本： 扶持，也不能自己站起來。根本識等等也是如此，本來沒有熏習的力量。如果說心和力量可以互相熏習，那也是不可能的。因為這個原因，極其微弱的無記法始終沒有力量，所以不能熏習。這和五塵的相分不同，五塵本身具有力量，只是力量稍微弱小，不能獨自熏習，需要心的幫助。五塵自身具有一半的力量，所以能夠熏習。因為這個原因，現在正確的理解是，第八識聚（Alaya-vijñana，阿賴耶識，根本識），以及它所變現的異熟五根相分，以及異熟所扶持的根等等，以及異熟的前六識等等，都沒有新的種子，因為它們極其微弱，不能熏習。它們是從本來就有的舊種子所生。而長養的五根，以及扶持這些根的，以及等流的五塵等等相分，是前六識所變現的，都可以各有新、本兩種種子。 問：清凈法的種子從聽聞熏習而生，在本識中，和不清凈種子熏發的作用，有什麼相同和不同的地方？ 答：染污和清凈的種子都具有熏習的作用，只是增減有所不同。如果是清凈法的熏習，就會損減本識；如果是染污法的熏習，就會增長本識。如《攝大乘論》所說，轉依（Paravrtti，轉變依止）名為法身（Dharmakaya），由聽聞熏習，四種法得以成就：一是信樂大乘，這是大清凈的種子；二是般若波羅蜜（Prajnaparamita，智慧到彼岸），這是大我的種子；三是虛空器三昧（Samadhi，三摩地，禪定），這是大樂的種子；四大悲（Maha-karuna，偉大的慈悲），這是大常的種子。這種聽聞熏習以及四種法，是四德（四種功德）的種子。四德圓滿的時候，本識就完全消失了。四德本來就存在，不是從種子產生的，只是從因上假立名稱，所以稱為種子。這種聽聞熏習，不是爲了增長本識而生，而是爲了滅損本識的力量而生，能夠對治本識，和本識的性質相反，所以不被本識的性質所攝。如果是不清凈的種子，那麼熏習產生，就會增長本識，這和清凈的種子有所不同。 問：熏習的含義是什麼？ 答：熏，是引發的意思，或者說是導致的意思。習，是產生的意思，靠近的意思，多次的意思。也就是在本識內引發、導致結果，使種子產生。
【English Translation】 English version: Support, yet unable to rise on its own. The fundamental consciousness (Alaya-vijñana) and similar entities are also like this, inherently lacking the power of熏習 (xunxi, perfuming or influencing). To say that the mind and power can mutually熏習 (xunxi) is also impossible. For this reason, the extremely weak neutral (無記, wu ji) dharmas are consistently powerless, thus unable to熏習 (xunxi). This differs from the aspect-divisions (相分, xiang fen) of the five sense objects (五塵, wu chen), which inherently possess power. However, their power is slightly weaker, unable to熏習 (xunxi) independently, requiring the assistance of the mind. They possess half the power themselves, thus capable of熏習 (xunxi). For this reason, the correct understanding now is that the eighth consciousness aggregate (第八識聚, di ba shi ju, Alaya-vijñana), along with the aspect-divisions (相分, xiang fen) of the resultant five roots (異熟五根, yishu wu gen) transformed by it, as well as the roots supported by the resultant force (異熟扶根, yishu fu gen), and the resultant preceding six consciousnesses (異熟前六識, yishu qian liu shi), do not possess new seeds, as they are extremely weak and unable to熏習 (xunxi). They arise from the old seeds that have been present from the beginning. However, the five roots that are nourished, as well as those supporting these roots, and the aspect-divisions (相分, xiang fen) such as the outflows of the five sense objects (等流五塵, deng liu wu chen), which are transformed by the preceding six consciousnesses, can each possess both new and original seeds. Question: The seeds of pure dharmas arise from hearing and熏習 (xunxi). Within the fundamental consciousness (本識, ben shi), what are the similarities and differences between this and the function of impure seeds? Answer: Both defiled and pure seeds possess the function of熏習 (xunxi), but their increase and decrease differ. If it is the熏習 (xunxi) of pure dharmas, it will diminish the fundamental consciousness (本識, ben shi); if it is the熏習 (xunxi) of defiled dharmas, it will increase the fundamental consciousness (本識, ben shi). As the Mahāyānasaṃgraha states, '轉依 (Paravrtti, transformation of the basis) is called 法身 (Dharmakaya, Dharma Body). Through hearing and熏習 (xunxi), four dharmas are accomplished: first, faith and joy in the Great Vehicle, which is the seed of great purity; second, Prajnaparamita (般若波羅蜜, wisdom that has reached the other shore), which is the seed of the great self; third, the Samadhi (三昧, concentration) of the vessel of space, which is the seed of great bliss; and fourth, Maha-karuna (四大悲, great compassion), which is the seed of great permanence.' This hearing and熏習 (xunxi) and the four dharmas are the seeds of the four virtues. When the four virtues are perfected, the fundamental consciousness (本識, ben shi) is completely exhausted. The four virtues are inherently present, not arising from seeds, but are named based on their cause, hence called seeds. This hearing and熏習 (xunxi) does not arise to increase the fundamental consciousness (本識, ben shi), but to diminish the power of the fundamental consciousness (本識, ben shi). It can counteract the fundamental consciousness (本識, ben shi), and because it is contrary to the nature of the fundamental consciousness (本識, ben shi), it is not included within the nature of the fundamental consciousness (本識, ben shi). If it is an impure seed, then熏習 (xunxi) arises and increases the fundamental consciousness (本識, ben shi), which differs from pure seeds. Question: What is the meaning of 熏習 (xunxi)? Answer: 熏 (xun) means to evoke or to cause. 習 (xi) means to generate, to be near, or to be frequent. That is, to evoke and cause results within the fundamental consciousness (本識, ben shi), causing seeds to arise.
近生長故。熏有二種。一習熏。謂熏心體。成染凈等事。二資熏。謂現行心境。及伽惑相資等。楞經云。大慧。不思議熏。及不思議變。是現識因。取種種塵。及無始妄想熏。是分別事識因。是以無明能熏真如。成其染法。本覺能熏無明。起其凈用。此皆不可熏處而能熏。名不思議熏。不可變異而變異。云不思議變。勝鬘經云。不染而染。難可了知。染而不染。難可了知。顯識論云。分別識者。若起安立熏習力。于第八識中。熏習力故。譬如燒香薰習衣。香體滅。而香氣猶在衣中。名為熏衣。此香不可言有。香體滅故。不可言無。香氣在故。如六識起善惡。留在熏力。于本識中。能得未來報。名為種子。
問。能熏所熏。各具幾義能成熏習。
答。各具四義令種子生長。故名熏習。唯識論云。先所熏四義者。一堅住性。二無記性。三可熏性。四和合性。古釋云。即此四義。各有所簡。論云。一堅住性。若法始終一類相續。能持習氣。乃是所熏。此遮轉識及聲風等性不堅住。故非所熏。釋云。夫為所熏識者。且須一類堅住。相續不斷能持習氣。乃是所熏。今前六轉識。若五位無心時。皆間斷故。既非堅住。非是所熏。此亦遮經部師。將色心更互持種。論主云。且如於無色界入滅定時。色心俱間斷。此時將何
法能持種。又如五根五塵。皆不通三界。亦非堅住。如何堪為所熏性。又第七識。在有漏位雖不間斷。在十地位中。亦有解脫間斷。謂得無漏時。不能持有漏種。以有漏無漏。體相違故。以第八識雖是有漏。以在因中。體無解脫。唯無覆性。即不妨亦能持無漏種。得名所熏。應立量云。前七轉識是有法。非所熏。宗因云。不堅住故。同喻如電光聲風等。
問。若言有堅住性即是所熏者。只如佛果第八。亦是堅住性。應名所熏。
答。將第二義簡。論云。二無記性。若法平等無所違逆。能容習氣。乃是所熏。此遮善染勢力強盛。無所容納。故非所熏。釋云。夫為所熏者。須唯是一類無記。即不違善惡性。方受彼熏。今佛果第八既是善性。即不容不善及無記性。非是所熏。以佛果圓滿故。如似沉麝。不受臭穢物熏。若不善性者。即是煩惱。又不容信等心所熏。互不相容納故。其所熏性。如寬心舍行之人。能容納得一切善惡事。若噁心性人。即不中。第八識似寬心舍行之人。能容一切習氣。有此義故。方名所熏。若如來第八無漏凈識。唯在因中曾所熏習。帶此舊種。非新受熏。以唯善故。違于不善等。又云。善染如沉麝非䔉等。故不受熏。無記如素帛。故能受熏。如善不容於惡。猶白不受于黑。若惡不容於善。
【現代漢語翻譯】 現代漢語譯本 法能持有種子。又如五根（眼、耳、鼻、舌、身五種感覺器官）和五塵（色、聲、香、味、觸五種感覺對像），都不通達三界（欲界、色界、無色界），也不是堅固常住的，如何能夠作為被熏習的自性呢？而且第七識（末那識），在有漏位（仍有煩惱的狀態）雖然不間斷，但在十地位（菩薩修行的十個階段）中，也有解脫和間斷。也就是說，得到無漏（沒有煩惱的狀態）時，不能持有有漏的種子，因為有漏和無漏，體性和現象是相違背的。而第八識（阿賴耶識）雖然是有漏的，因為它在因地（修行階段），本體沒有解脫，只有無覆無記性（不障礙善惡的性質），這樣不妨礙它也能持有無漏的種子，因此得名『所熏』。應該這樣立論：前七轉識（眼識、耳識、鼻識、舌識、身識、意識、末那識）是有法，不是所熏。原因是它們不堅固常住。比如電光、聲音、風等。
問：如果說具有堅固常住的自性就是所熏，那麼佛果（佛的果位）的第八識也是堅固常住的自性，應該也叫做所熏。
答：用第二種含義來簡別。論中說：『二無記性（異熟無記和有覆無記）。如果法是平等而沒有違逆的，能夠容納習氣，才是所熏。』這是遮止善染的勢力強盛，沒有容納的空間，所以不是所熏。解釋說：作為所熏的，必須是唯一的一類無記，也就是不違背善惡的自性，才能接受熏習。現在佛果的第八識已經是善性，就不容納不善和無記性，所以不是所熏。因為佛果已經圓滿。就像沉香麝香，不受臭穢之物的薰染。如果不善的自性，就是煩惱，又不容納信等心所的熏習，因為互相不相容納。而所熏的自性，就像寬心舍行的人，能夠容納一切善惡之事。如果是噁心性的人，就不行。第八識就像寬心舍行的人，能夠容納一切習氣。因為有這個含義，才叫做所熏。如果如來的第八無漏凈識，只是在因地曾經熏習過，帶有這個舊的種子，不是新接受熏習。因為它只有善性，違背不善等。又說：善染就像沉香麝香，不是蒜等，所以不受熏。無記就畫素色的絹帛，所以能夠接受熏。就像善不容納惡，如同白色不容納黑色。如果惡不容納善。
【English Translation】 English version The Dharma is capable of holding seeds. Furthermore, the five roots (eye, ear, nose, tongue, and body sense organs) and the five dusts (form, sound, smell, taste, and touch sense objects) do not penetrate the Three Realms (Desire Realm, Form Realm, Formless Realm), nor are they firm and abiding. How can they be considered as the nature to be perfumed? Moreover, the seventh consciousness (Manas-vijnana), although uninterrupted in the contaminated state (state with afflictions), also has liberation and interruption in the Ten Grounds (ten stages of a Bodhisattva's practice). That is to say, when one attains the uncontaminated (state without afflictions), it cannot hold the contaminated seeds because the contaminated and uncontaminated are contradictory in essence and appearance. However, although the eighth consciousness (Alaya-vijnana) is contaminated, because it is in the causal stage (stage of practice), its essence is not liberated, and it only has the nature of non-obstructive neutrality (neither hindering good nor evil). Thus, it does not prevent it from holding uncontaminated seeds and is therefore named 'that which is perfumed'. The following proposition should be established: The first seven transforming consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, and Manas-vijnana) are existing dharmas, but are not 'that which is perfumed'. The reason is that they are not firm and abiding, like lightning, sound, wind, and so on.
Question: If it is said that having a firm and abiding nature is 'that which is perfumed', then the eighth consciousness of the Buddha-fruit (state of Buddhahood) is also a firm and abiding nature, and should also be called 'that which is perfumed'.
Answer: This is distinguished using the second meaning. The treatise says: 'The two neutral natures (resultant neutral and obscured neutral). If a dharma is equal and without opposition, and can accommodate habitual energies, then it is 'that which is perfumed'.' This prevents the strong power of good and defilement, which have no room for accommodation, and therefore are not 'that which is perfumed'. The explanation is: To be 'that which is perfumed', it must be only one type of neutral, that is, not opposing the nature of good and evil, in order to receive the perfuming. Now, the eighth consciousness of the Buddha-fruit is already of a good nature, so it does not accommodate non-good and neutral natures, and therefore is not 'that which is perfumed', because the Buddha-fruit is complete. It is like sinking musk, which does not receive the perfuming of foul and impure things. If it is a non-good nature, that is, afflictions, then it does not accommodate the perfuming of faith and other mental factors, because they do not accommodate each other. The nature of 'that which is perfumed' is like a person with a broad mind and a giving nature, who can accommodate all good and evil things. If it is a person with an evil mind, then it is not possible. The eighth consciousness is like a person with a broad mind and a giving nature, who can accommodate all habitual energies. Because it has this meaning, it is called 'that which is perfumed'. If the Tathagata's eighth uncontaminated pure consciousness was only perfumed in the causal stage, carrying this old seed, it does not newly receive perfuming, because it is only good, opposing non-good and so on. Furthermore, it is said: Good and defilement are like sinking musk, not garlic and so on, so they do not receive perfuming. Neutral is like plain silk, so it can receive perfuming. Just as good does not accommodate evil, like white does not accommodate black. If evil does not accommodate good.
如臭不納于香。唯本識之含藏。同大虛之廣納矣。
問。若言有堅住性及無記性二義。便名所熏者。且如第五心所。同心王具此二義。應是所熏。又如無為亦有堅住性義。為所熏何失。
答。將第三義簡。論云。三可熏性。若法自在。性非堅密。能受習氣。乃是所熏。此遮心所及無為法。無為堅密。故非所熏。言自在者。正簡難陀許第八五心所變受熏。論主云。心所不自在。故依他生起。非所熏性。言性非堅密者。即簡馬鳴菩薩真如受熏。論主云。無為體堅密。如金石等。而不受熏。夫可熏者。且須體性虛疏。能容種子方得。馬鳴救云。我言真如受熏者。以真如是性。第八是相。性相不相離。若熏著相時。兼熏著性。或攝相歸性故。真如受熏何失。如將金石作指镮等。護法破云。熏相不熏性。如火燒世界。不燒虛空。今唯是第八心王。體性虛疏。方可受熏。如衣服虛疏。方能受香等熏。
問。若言有堅住性無記性及可熏性三義。即是所熏者。應可此人第八識。受他人前七識熏。以此人第八是可熏性故。
答。將第四義簡。論云。四與能熏等和合性。若與能熏同時同處。不即不離。乃是所熏。此遮他身剎那前後。無和合義。故非所熏。唯異熟識具此四義。可是所熏。非心所等。釋云。今將此人
第八。望他人前七。無同時同處和合義故。非是所熏。亦遮經部師。將前念識體。熏后念識相。不同時。亦非所熏。次能熏四義者。一有生滅。二有勝用。三有增減。四與所熏和合。此四義亦各有所簡。
且外人問。無為法。得名能熏不。
答。將第一義簡。論云。一有生滅。若法非常。能有作用生長習氣。乃是能熏。此遮無為前後不變無生長用。故非能熏。釋云。今前七識有生滅。有生長作用。乃是能熏。
問。若爾者。且如業感異熟生心。心所。及色法。不相應行等。皆有生滅。亦有作用。應是能熏。
答。將第二義簡。論云。二有勝用。若有生滅。勢力增盛能引習氣。乃是能熏。此遮異熟心心所等。勢力羸劣。故非能熏。釋云。其業惑異熟生心心所等。劣弱。無強盛作用。能熏。色法。雖有強盛。又無緣慮勝用。不相應行。二用俱闕。此非能熏。又勢用有二。一能緣用。即簡諸色為相分熏。非能緣熏。二強盛用。為不任運起。即異熟心等。有緣慮用。無強盛用。為相分熏。非能緣熏。內色等有強盛用。無能緣用。異熟心等。有能緣用。無強盛用。不相應法。二俱無。皆非能熏。即緣勢用。可致熏習。如強健人。能致功效故。
問。若有生滅及有勝用。即名能熏者。且如佛果前七
【現代漢語翻譯】 現代漢語譯本：第八，觀察其他事物在先前的七個方面，因為沒有同時同地和合的意義，所以不是被薰染的對象。這也反駁了經部師的觀點，他們認為前一念的識體可以薰染后一念的識相，因為不同時，也不是被薰染的對象。接下來是能熏的四個條件：一是有生滅，二是有殊勝的作用，三是有增減，四是與所薰染的事物和合。這四個條件也各有其簡別之處。
首先，外人提問：『無為法（Nirvana，不生不滅的永恒狀態）可以被稱為能熏嗎？』
回答：用第一個條件來簡別。《論》中說：『一是有生滅，如果法不是恒常的，能夠產生作用，生長習氣，才是能熏。』這排除了無為法前後不變，沒有生長作用，所以不是能熏。解釋說：現在的七識有生滅，有生長作用，才是能熏。
提問：『如果這樣，比如由業力感召產生的異熟生心（Vipaka-citta，果報心）、心所（Caitasika，心所法），以及色法（Rupa，物質現象）、不相應行（Citta-viprayukta-samskara，非色非心的抽像概念）等，都有生滅，也有作用，應該也是能熏。』
回答：用第二個條件來簡別。《論》中說：『二是有殊勝的作用，如果有生滅，勢力強盛，能夠引發習氣，才是能熏。』這排除了異熟心、心所等，勢力羸弱，所以不是能熏。解釋說：由業和煩惱產生的異熟生心、心所等，微弱，沒有強盛的作用，不能薰染。色法雖然有強盛，又沒有緣慮的殊勝作用。不相應行，兩種作用都缺乏，所以不是能熏。另外，勢力作用有兩種：一是能緣的作用，用來簡別諸色作為相分（Nimitta-bhaga，影像分）的薰染，不是能緣的薰染；二是強盛的作用，指不是任運而起的，即異熟心等。有緣慮的作用，沒有強盛的作用，作為相分薰染，不是能緣的薰染。內在的色法等有強盛的作用，沒有能緣的作用。異熟心等，有能緣的作用，沒有強盛的作用。不相應法，兩種作用都沒有，都不是能熏。即緣慮的勢力作用，可以導致熏習，就像強健的人，能夠產生功效一樣。
提問：『如果有生滅並且有殊勝的作用，就可以稱為能熏嗎？比如佛果（Buddha-phala，佛的果位）的前七識……』
【English Translation】 English version: Eighth, observing other things in the previous seven aspects, because there is no meaning of simultaneous, same place, and harmony, it is not what is being perfumed. This also refutes the view of the Sautrantika masters, who believe that the consciousness-essence of the previous thought can perfume the consciousness-appearance of the subsequent thought, because they are not simultaneous, it is also not what is being perfumed. Next are the four conditions for being able to perfume: first, having arising and ceasing; second, having superior function; third, having increase and decrease; fourth, being harmonious with what is being perfumed. These four conditions also each have their distinctions.
First, an outsider asks: 'Can unconditioned dharmas (Asamskrta-dharma, the unconditioned reality), be called able to perfume?'
Answer: Use the first condition to distinguish. The Treatise says: 'First, having arising and ceasing; if a dharma is not constant, able to produce function, growing habit-energy, then it is able to perfume.' This excludes the unconditioned, which is unchanging before and after, without growth function, so it is not able to perfume. Explanation: The present seven consciousnesses have arising and ceasing, have growth function, then they are able to perfume.
Question: 'If that is the case, then for example, the Vipaka-citta (resultant consciousness), Caitasika (mental factors) produced by karma, as well as Rupa (form), Citta-viprayukta-samskara (non-associated formations), etc., all have arising and ceasing, and also have function, they should also be able to perfume.'
Answer: Use the second condition to distinguish. The Treatise says: 'Second, having superior function; if having arising and ceasing, power is strong and able to induce habit-energy, then it is able to perfume.' This excludes the Vipaka-citta, mental factors, etc., whose power is weak, so they are not able to perfume. Explanation: The Vipaka-citta, mental factors, etc., produced by karma and afflictions are weak, without strong function, unable to perfume. Rupa, although having strength, also lacks the superior function of cognition. Citta-viprayukta-samskara lacks both functions, so it is not able to perfume. Furthermore, the power of function has two types: first, the function of cognition, which is used to distinguish the perfuming of Rupa as Nimitta-bhaga (image-aspect), not the perfuming of the cognizer; second, the strong function, referring to not arising spontaneously, i.e., Vipaka-citta, etc. Having the function of cognition, without strong function, perfuming as Nimitta-bhaga, not the perfuming of the cognizer. Internal Rupa, etc., have strong function, without the function of cognition. Vipaka-citta, etc., have the function of cognition, without strong function. Non-associated formations lack both, none of them are able to perfume. That is, the power of cognition can lead to perfuming, just like a strong person can produce effects.
Question: 'If having arising and ceasing and having superior function, then it can be called able to perfume? For example, the first seven consciousnesses of Buddha-phala (Buddha-fruit)...'
識。亦具此二義。應是能熏。
答。將第三義簡。論云。三有增減。若有勝用。可增可減。攝植習氣。乃是能熏。此遮佛果圓滿善法。無增無減。故非能熏。彼若能熏。便非圓滿。前後佛果。應有勝劣。
問。若言具有生滅有勝用有增減三義。即名能緣者。且如他人前七識。亦有上三義。應與此人第八熏得種不。
答。將第四義簡。論云。四與所熏和合而轉。若與所熏同時同處。不即不離。乃是能熏。此遮他身剎那前後。無和合義。故非能熏。唯七轉識及彼心所。有勝勢用。而增減者。具此四義。可是能熏。如是能熏與所熏識。俱生俱滅。熏習義成。今所熏中種子生長。如熏苣勝。故名熏習。釋云。攝論云。苣勝本來是炭。多時埋在地中。便變為苣勝。如苣勝與華。俱生俱滅。內熏習。故生香氣。又種子。是習氣之異名。習氣必由熏習而有。舉。喻如麻香氣。華熏故生。即胡麻中所有香氣。必假華熏方得香也。西方若欲作涂身香油。先以華香。取于苣勝子。聚為一處。淹令極爛。后取苣勝壓油。油遂香氣芬馥。比來胡麻中無香氣。因華熏故生。熏習義者。要俱生滅。熏習義成。非如種生芽。異時故。不同生滅故。以為喻。
問。若言須與所熏和合一處。方名能熏者。且如生亡父母。及先亡子
【現代漢語翻譯】 現代漢語譯本：識（vijñāna，了別作用）。也具備這兩種含義，應該就是能熏（能引起熏習作用的事物）。
答：用第三個含義來簡別。論中說：『三有增減』，如果具有殊勝的作用，可以增加可以減少，攝取和植入習氣，才是能熏。這遮止了佛果圓滿的善法，沒有增加也沒有減少，所以不是能熏。如果佛果的善法能夠熏習，那就不是圓滿的。前後佛果，應該有勝劣之分。
問：如果說具有生滅、有殊勝作用、有增減這三種含義，就叫做能緣（能夠攀緣外境的心識）的話，那麼其他人的前七識（眼識、耳識、鼻識、舌識、身識、意識、末那識），也有以上三種含義，應該能與此人的第八識（阿賴耶識）熏習而產生種子（bīja，潛在的可能性）吧？
答：用第四個含義來簡別。論中說：『四與所熏和合而轉』，如果與所熏同時同處，不即不離，才是能熏。這遮止了他人之身、剎那前後，沒有和合的含義，所以不是能熏。只有前七轉識以及它們相應的心所（caitasika，心理活動），有殊勝的勢力作用，而且可以增減，具備這四種含義，才可以是能熏。像這樣，能熏與所熏的識，俱生俱滅，熏習的意義才能成立。現在所熏的識中，種子生長，就像熏苣勝（一種香料）一樣。所以叫做熏習。解釋說：《攝大乘論》中說：苣勝本來是炭，長時間埋在地下，就變為苣勝。就像苣勝與花，俱生俱滅，內在熏習，所以產生香氣。而且種子，是習氣的異名。習氣必定由熏習而有。舉例說，就像麻的香氣，是花熏習后產生的。也就是胡麻中所有的香氣，必須藉助花的熏習才能產生。西方如果想要製作涂身香油，先用花香，取苣勝的種子，聚集在一起，浸泡到極爛。然後取苣勝壓榨出油，油就香氣芬芳。原本胡麻中沒有香氣，因為花的熏習才產生。熏習的意義，必須俱生俱滅，熏習的意義才能成立。不像種子生芽，是不同時，不同生滅，所以不能用作比喻。
問：如果說必須與所熏和合一處，才叫做能熏的話，那麼比如新去世的父母，以及先去世的子女
【English Translation】 English version: Consciousness (vijñāna, the function of discernment). It also possesses these two meanings, so it should be the 'able to perfume' (that which can cause the action of perfuming).
Answer: It is distinguished by the third meaning. The treatise says: 'The three have increase and decrease.' If it has a superior function, can increase and can decrease, and gathers and plants habit-energies, then it is the 'able to perfume.' This prevents the perfect good dharmas of the Buddha-fruit, which have no increase and no decrease, so they are not the 'able to perfume.' If the good dharmas of the Buddha-fruit could perfume, then they would not be perfect. The Buddha-fruits before and after should have superiority and inferiority.
Question: If it is said that having the three meanings of arising and ceasing, having a superior function, and having increase and decrease, is called the 'able to cognize' (that which can grasp external objects), then the other people's first seven consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, and manas-consciousness) also have the above three meanings, so they should be able to perfume this person's eighth consciousness (ālayavijñāna) and produce seeds (bīja, potential possibilities), right?
Answer: It is distinguished by the fourth meaning. The treatise says: 'Four, turning in harmony with what is perfumed.' If it is simultaneous and in the same place as what is perfumed, neither identical nor separate, then it is the 'able to perfume.' This prevents the bodies of others, the moments before and after, which have no meaning of harmony, so they are not the 'able to perfume.' Only the first seven transforming consciousnesses and their corresponding mental factors (caitasika, mental activities), have superior power and function, and can increase and decrease, possessing these four meanings, can be the 'able to perfume.' In this way, the 'able to perfume' and the consciousness that is perfumed, arise and cease together, and the meaning of perfuming can be established. Now, in the consciousness that is perfumed, seeds grow, just like perfuming Cyperus rotundus (a kind of spice). Therefore, it is called perfuming. Explanation: The Mahāyānasaṃgraha says: Cyperus rotundus was originally charcoal, buried underground for a long time, and then becomes Cyperus rotundus. Just like Cyperus rotundus and flowers, arising and ceasing together, internal perfuming, so they produce fragrance. Moreover, seeds are another name for habit-energies. Habit-energies must be caused by perfuming. For example, the fragrance of sesame is produced by the perfuming of flowers. That is, all the fragrance in sesame must be produced by the perfuming of flowers. If Westerners want to make body-anointing fragrant oil, they first use flower fragrance, take the seeds of Cyperus rotundus, gather them together, and soak them until they are extremely rotten. Then take Cyperus rotundus and press out the oil, and the oil will be fragrant and fragrant. Originally, there was no fragrance in sesame, but it was produced by the perfuming of flowers. The meaning of perfuming is that it must arise and cease together, and the meaning of perfuming can be established. It is not like seeds producing sprouts, which are at different times and do not arise and cease together, so it cannot be used as a metaphor.
Question: If it is said that it must be in harmony with what is perfumed in one place to be called the 'able to perfume,' then, for example, newly deceased parents, and children who died earlier
孫等。後人為作功德。此亦是熏他識。以獲福故。如何不許。
答。此有二解。一云。此但為增上。令亡者自發心。非熏他識。二云。七分之中。許獲一分。
難只此所獲一分功德。便是此人造福。他人受果。應乖唯識義。
答。有五力。唯識不判。一定力。二通力。三借識力。四大願力。五法威德力。
問。七能熏中熏第八。四分之中。約熏何分。
答。前五轉識。能熏阿賴相分種子。第六意識。能熏第八相見分種子。第七末那。唯熏第八見分種子。
問。前七識四分。何分能熏。
答。見相二分能熏種。以此二分有作用故。
問。相分是色。何能熏種。
答。但是見分與力。令相分熏種。如梟附塊而成卵㲉。又見分是自證分與力。
問。前五識與第八熏相分種者。其第八相分有三境。今熏何相分種。
答。但熏內身及外器實五塵相分種。余即不熏。以不能緣故。
問。五識於一切時。為皆熏三種。為有不爾。
答。皆熏三種。縱異界相緣時。五識須托自第八相。而熏本質種。又如二禪已上。借初禪三識緣上地三境時。亦各熏三種。其相質種。二禪已上收。見分種。即屬初禪系。以越界地地法無。故言借。若得諸根互用。緣自他
五塵境。皆熏三種子。以是性境收。本質同是第八相分故。若第六緣第八見分時。熏得見質二種。皆是心種。即與第八熏得見分種。又自熏得第六見分種。中間相分即不熏。若第六緣第八相分時。或熏三種子。為自熏得能緣見分種。若現量時。亦自熏得相分五塵種。又與第八熏得五根塵本質種。多分只熏見質二種。
問。第六緣第八三境相分時。皆與熏得三境種不。
答。只熏根身器界種。緣種子境。即不熏種。恐犯無窮過故。其第六緣五根及種子境時。皆是獨影境。有說。是性境者。即須相分是實。便有兩重五根現行。犯有情界增過。故知不可。
問。第六能緣第八四分。何言唯熏見相分種。
答。以內二分與見分。同是心種故。于見分中攝。
問。第六緣一百法時。皆熏本質種不。
答。若緣無為。並不相應行。及心所中一分假者。皆不熏本質種。實者即熏。以緣假法時。但是獨影境故。亦不熏相分種。其能緣見分種即熏。若第七識緣第八見分熏種者。但熏見質二種。定不熏相分種。其中間相分。但從兩頭合起。仍通二性。一半從本質上起者。是無覆性。一半從能緣見分上生者。是有覆性。
問。如前第三所熏中。護法難馬鳴真如受熏義。夫熏習之義。熏相不熏性。
【現代漢語翻譯】 現代漢語譯本： 五塵境（色、聲、香、味、觸五種外境），都能熏習三種種子。因為這是性境所攝，其本質與第八識（阿賴耶識）的相分相同。如果第六識（意識）緣第八識的見分時，熏習得到見分和本質兩種種子，這都是心識的種子。即與第八識熏習得到見分種子，又自己熏習得到第六識的見分種子，中間的相分則不熏習。如果第六識緣第八識的相分時，或者熏習三種種子，為自己熏習得到能緣的見分種子。如果是現量時，也自己熏習得到相分的五塵種子，又與第八識熏習得到五根塵的本質種子，大部分情況只熏習見分和本質兩種種子。
問：第六識緣第八識的三境相分時，都與熏習得到三境種子嗎？
答：只熏習根身（感覺器官和身體）、器界（外在世界）的種子。如果緣種子境，就不熏習種子，恐怕會犯無窮的過失。第六識緣五根和種子境時，都是獨影境。有人說這是性境，那麼相分必須是真實的，就會有兩重五根現行，犯了有情界增多的過失，所以知道這是不可以的。
問：第六識能夠緣第八識的四分，為什麼說只熏習見分和相分種子？
答：因為內二分（自證分和證自證分）與見分，都是心識的種子，所以在見分中攝。
問：第六識緣一百法時，都熏習本質種子嗎？
答：如果緣無為法（不受生滅變化的法），以及不相應行法，和心所法中的一部分假法，都不熏習本質種子。如果是真實的法就熏習。因為緣假法時，只是獨影境，所以也不熏習相分種子。其能緣的見分種子就熏習。如果第七識（末那識）緣第八識的見分熏習種子，只熏習見分和本質兩種，一定不熏習相分種子。其中間的相分，只是從兩頭合起來，仍然貫通二性。一半從本質上生起的是無覆無記性（不善不惡），一半從能緣的見分上生起的是有覆無記性（被煩惱覆蓋）。
問：如前面第三所熏中，護法（Dharmapala）難馬鳴（Asvaghosa）的真如受熏義，熏習的意義是熏習相狀而不熏習體性。
【English Translation】 English version: The five sense objects (form, sound, smell, taste, and touch) can all imprint three types of seeds. This is because they are included within the realm of 'svabhāva-viṣaya' (objective reality), and their essence is the same as the 'lakṣaṇa-bhāga' (characteristic aspect) of the eighth consciousness (Ālayavijñāna). If the sixth consciousness (Manovijñāna) cognizes the 'darśana-bhāga' (seeing aspect) of the eighth consciousness, it imprints two types of seeds: the 'darśana-bhāga' and the 'vastu' (substance), both of which are seeds of consciousness. That is, it imprints the 'darśana-bhāga' seed in the eighth consciousness, and it also imprints the 'darśana-bhāga' seed of the sixth consciousness itself. The intermediate 'lakṣaṇa-bhāga' is not imprinted. If the sixth consciousness cognizes the 'lakṣaṇa-bhāga' of the eighth consciousness, it may imprint three types of seeds, for itself to imprint the 'darśana-bhāga' seed of the cognizing consciousness. In the case of direct perception, it also imprints the five sense object seeds of the 'lakṣaṇa-bhāga' itself, and it also imprints the 'vastu' seeds of the five sense organs in the eighth consciousness. In most cases, it only imprints the 'darśana-bhāga' and 'vastu' seeds.
Question: When the sixth consciousness cognizes the three realms of the 'lakṣaṇa-bhāga' of the eighth consciousness, does it imprint the seeds of the three realms?
Answer: It only imprints the seeds of the 'indriya-śarīra' (sense organs and body), and the 'bhājana-loka' (receptacle world). If it cognizes the realm of seeds, it does not imprint seeds, for fear of committing the fault of infinite regression. When the sixth consciousness cognizes the five sense organs and the realm of seeds, they are all 'ekāṃśa-pratibhāsa' (illusory objects). Some say that this is 'svabhāva-viṣaya', then the 'lakṣaṇa-bhāga' must be real, and there will be two sets of five sense organs manifesting, committing the fault of increasing the sentient realm, so it is known to be impossible.
Question: The sixth consciousness can cognize the four aspects of the eighth consciousness, why is it said that only the seeds of the 'darśana-bhāga' and 'lakṣaṇa-bhāga' are imprinted?
Answer: Because the inner two aspects ('svasaṃvedana-bhāga' (self-awareness aspect) and 'saṃvedana-svasaṃvedana-bhāga' (awareness of self-awareness aspect)) and the 'darśana-bhāga' are all seeds of consciousness, so they are included within the 'darśana-bhāga'.
Question: When the sixth consciousness cognizes the hundred dharmas, does it imprint the 'vastu' seeds?
Answer: If it cognizes 'asaṃskṛta-dharma' (unconditioned dharmas), 'cittaviprayukta-saṃskāra' (non-associated formations), and a portion of the 'caitta' (mental factors) that are conceptual constructs, it does not imprint the 'vastu' seeds. If they are real dharmas, then it imprints them. Because when cognizing conceptual constructs, it is only 'ekāṃśa-pratibhāsa', so it does not imprint the 'lakṣaṇa-bhāga' seeds either. The 'darśana-bhāga' seeds of the cognizing consciousness are imprinted. If the seventh consciousness (Kliṣṭamanas) cognizes the 'darśana-bhāga' seeds imprinted in the eighth consciousness, it only imprints the 'darśana-bhāga' and 'vastu' seeds, and it definitely does not imprint the 'lakṣaṇa-bhāga' seeds. The intermediate 'lakṣaṇa-bhāga' is only combined from both ends, and still connects to two natures. Half of it arises from the 'vastu' and is 'avyākṛta' (indeterminate), and half of it arises from the cognizing 'darśana-bhāga' and is 'sākliṣṭa' (afflicted).
Question: As in the previously mentioned third type of imprinting, Dharmapala refutes Asvaghosa's meaning of 'tathatā' (suchness) receiving imprints. The meaning of imprinting is imprinting the characteristics and not imprinting the nature.
如火燒世界。不燒虛空。此真如受熏之義。如何會通。
答。夫能所之熏。約有二宗。一法相宗。二法性宗。前護法是依法相宗所難。今馬鳴是依法性宗。今法性宗。亦七識等而為能熏。八為所熏。其第八中。以如來藏隨緣成立。含有生滅不生滅義故。今言熏者。是不熏之熏。不變之變。即熏生滅門中真如隨緣之相。若真如門中即不熏。此熏變義。俱不可思議。以不染而染故。如起信論云。複次以四種法熏習義故。染凈法起。無有斷絕。一凈。謂真如。二染。謂無明。三妄心。謂業識。四妄境。謂六塵。熏習義者。如世衣服非臭非香。隨以物熏。則有彼氣。真如凈法性非是染。無明熏故。則有染相。無明染法實無凈業。真如熏故。說有凈用。云何熏習染法不斷。所謂依真如故。而起無明。為諸染因。然此無明。即熏真如。既熏習已。生妄念心。此妄念心。復熏無明。以熏習故。不覺真法。以不覺故。妄境相現。以妄念心熏習力故。生於種種差別執著。造種種業。受身心等眾苦果報。妄境熏義。有二種別。一增長分別熏。二增長執取熏。妄心熏義。亦二種別。一增長根本業識熏。令阿羅漢辟支佛一切菩薩受生滅苦。二增長分別事識熏。令諸凡夫受業系苦。無明熏義。亦二種別。一根本熏。成就業識義。二見愛熏。
【現代漢語翻譯】 現代漢語譯本：如果大火燃燒世界，卻不會燒到虛空，這體現了『真如』（Tathata，事物的真實本性）受到『熏習』（Vasanas，習氣）的含義。那麼，應該如何理解和融會貫通這一點呢？
回答：關於『能熏』（能動的熏習者）和『所熏』（被動的受熏者）之間的關係，大致有兩種宗派的觀點：一是法相宗（Yogacara），二是法性宗（Tathata）。之前護法論師的觀點是依據法相宗提出的疑問，而現在馬鳴菩薩的觀點是依據法性宗。在法性宗看來，仍然是第七識等作為『能熏』，第八識（阿賴耶識，Alaya-vijnana，藏識）作為『所熏』。第八識中，如來藏（Tathagatagarbha，如來藏識）隨因緣而成立，既含有生滅的意義，也含有不生滅的意義。現在所說的『熏』，是『不熏之熏』，是『不變之變』，也就是熏習生滅門中真如隨緣顯現的相。如果從真如門的角度來看，就是不熏習。這種熏習和變化的意義，都是不可思議的。因為它是不被染污的染污。正如《大乘起信論》（Awakening of Faith in the Mahayana）所說：『其次，由於四種法的熏習的緣故，染法和凈法生起，沒有斷絕。一是凈法，指真如；二是染法，指無明（Avidya，無知）；三是妄心，指業識（Karma-vijnana，行為的意識）；四是妄境，指六塵（色、聲、香、味、觸、法）。』熏習的含義是，就像世間的衣服，本來既不臭也不香，隨著用什麼東西熏，就有了那種氣味。真如清凈的法性本來不是染污的，因為受到無明的熏習，所以才有了染污的相。無明染污的法實際上沒有清凈的作用，因為受到真如的熏習，所以才說有清凈的作用。為什麼說熏習染法不會斷絕呢？這是因為依靠真如的緣故，才生起無明，作為各種染污的原因。然而，這種無明，又反過來熏習真如。既然熏習了，就產生妄念心。這種妄念心，又反過來熏習無明。因為熏習的緣故，不能覺悟真實的法。因為不能覺悟的緣故，虛妄的境界相就顯現出來。因為妄念心的熏習力的緣故，產生種種差別執著，造作種種業，承受身心等各種痛苦的果報。妄境的熏習含義，有兩種區別：一是增長分別熏，二是增長執取熏。妄心的熏習含義，也有兩種區別：一是增長根本業識熏，使阿羅漢（Arhat，已證悟者）、辟支佛（Pratyekabuddha，緣覺）和一切菩薩（Bodhisattva，有情覺）承受生滅的痛苦；二是增長分別事識熏，使各種凡夫承受業力束縛的痛苦。無明的熏習含義，也有兩種區別：一是根本熏，成就業識的意義；二是見愛熏。
【English Translation】 English version: If a fire burns the world but does not burn the void, this embodies the meaning of 'Tathata' (suchness, the true nature of things) being influenced by 'Vasanas' (habitual tendencies). How should this be understood and reconciled?
Answer: Regarding the relationship between 'Noseed' (the active influencer) and 'Noseed' (the passive influenced), there are roughly two schools of thought: one is the Yogacara school, and the other is the Tathata school. The previous argument by Dharmapala was based on the Yogacara school's perspective, while the current argument by Asvaghosa is based on the Tathata school. In the Tathata school's view, the seventh consciousness, etc., still act as the 'Noseed,' and the eighth consciousness (Alaya-vijnana, storehouse consciousness) acts as the 'Noseed.' Within the eighth consciousness, the Tathagatagarbha (Buddha-nature) is established according to conditions, containing both the meaning of arising and ceasing and the meaning of non-arising and non-ceasing. The 'influence' now spoken of is the 'non-influence influence,' the 'unchanging change,' which is the aspect of Tathata manifesting according to conditions within the realm of arising and ceasing. If viewed from the perspective of the Tathata realm, there is no influence. The meaning of this influence and change is inconceivable because it is defilement without being defiled. As the 'Awakening of Faith in the Mahayana' states: 'Furthermore, due to the influence of the four kinds of dharmas, defiled and pure dharmas arise without ceasing. First is the pure dharma, referring to Tathata; second is the defiled dharma, referring to Avidya (ignorance); third is the deluded mind, referring to Karma-vijnana (action consciousness); fourth is the deluded realm, referring to the six sense objects (form, sound, smell, taste, touch, dharma).' The meaning of influence is like worldly clothes, which are neither smelly nor fragrant by nature. When they are exposed to something, they take on that scent. The pure dharma-nature of Tathata is not defiled, but because of the influence of Avidya, it has the appearance of defilement. The defiled dharma of Avidya actually has no pure function, but because of the influence of Tathata, it is said to have a pure function. Why is it said that the influence of defiled dharmas does not cease? This is because, relying on Tathata, Avidya arises as the cause of various defilements. However, this Avidya, in turn, influences Tathata. Once influenced, it gives rise to deluded thoughts. These deluded thoughts, in turn, influence Avidya. Because of this influence, one cannot awaken to the true dharma. Because one cannot awaken, the illusory realm appears. Because of the influence of deluded thoughts, various discriminations and attachments arise, leading to the creation of various karmas and the suffering of various painful consequences in body and mind. The meaning of the influence of the deluded realm has two distinctions: first, increasing discrimination influence; second, increasing attachment influence. The meaning of the influence of the deluded mind also has two distinctions: first, increasing the fundamental Karma-vijnana influence, causing Arhats (liberated beings), Pratyekabuddhas (solitary realizers), and all Bodhisattvas (enlightening beings) to experience the suffering of arising and ceasing; second, increasing the discriminating consciousness influence, causing various ordinary beings to experience the suffering of being bound by karma. The meaning of the influence of Avidya also has two distinctions: first, fundamental influence, which accomplishes the meaning of Karma-vijnana; second, the influence of views and love.
成就分別事識義。云何熏習凈法不斷。謂以真如熏于無明。以熏習因緣力故。令妄念心厭生死苦求涅槃樂。以此妄心壓求因緣。復熏真如。以熏習故。則自信己身有真如法。本性清凈。知一切境界唯心妄動。畢竟無有。以能如是如實知故。修遠離法。起于種種諸隨順行。無所分別。無所取著。經于無量阿僧祇劫。慣習力故。無明則滅。無明滅故。心相不起。心不起故。境界相滅。如是一切染因染緣。及以染界心相都滅。名得涅槃。成就種種自在業用。妄心熏義。有二種別。一分別事識熏。令一切凡夫二乘。厭生死苦。隨己堪能趣無上道。二意熏。令諸菩薩發心勇猛。速疾趣入無住涅槃。真如熏義。亦二種別。一體熏。二用熏。體熏者。所謂真如從無始來。具足一切無量無漏。亦具難思勝境界用。常無間斷。熏眾生心。以此力故。令諸眾生厭生死苦求涅槃樂。自信己身有真實法。發心修行。用熏者。即是眾生外緣之力。有無量義。略說二種。一差別緣。二平等緣。差別緣者。謂諸眾生從初發心。乃至成佛。蒙佛菩薩等諸善知識。隨所應化而為現身等。平等緣者。謂一切諸佛及諸菩薩。以平等智慧。平等志願。普欲拔濟一切眾生。任運相續。常無斷絕。以此智慧熏眾生故。令其憶念諸佛菩薩。或見或聞。而作利益。入凈三
【現代漢語翻譯】 現代漢語譯本 成就分別事識義。如何使熏習清凈之法不間斷？這是用真如來熏習無明。由於熏習的因緣力量，使妄念之心厭惡生死的痛苦，追求涅槃的快樂。用這種妄心壓制追求的因緣，反過來熏習真如。因為熏習的緣故，就確信自身具有真如法（Tathata-dharma），本性清凈，知道一切境界都只是心的虛妄變動，畢竟是空無所有的。因為能夠這樣如實地瞭解，所以修習遠離之法，生起種種隨順修行的行為，沒有分別，沒有執著。經過無量阿僧祇劫（asamkhya-kalpa）的長期習慣，無明（avidya）就消滅了。無明消滅了，心相（citta-lakshana）就不生起。心相不生起，境界相（vishaya-lakshana）就消滅了。像這樣，一切染污的因、染污的緣，以及染污的界、心相都消滅了，就叫做獲得涅槃（nirvana），成就種種自在的業用。妄心的熏習意義，有兩種區別。一是分別事識的熏習，使一切凡夫和二乘（sravakas and pratyekabuddhas）厭惡生死的痛苦，根據自己的能力趨向無上道（anuttara-marga）。二是意的熏習，使諸菩薩（bodhisattvas）發心勇猛，迅速進入無住涅槃（apratisthita-nirvana）。真如的熏習意義，也有兩種區別。一是體熏，二是用熏。體熏，就是說真如從無始以來，就具足一切無量無漏的功德，也具足難以思議的殊勝境界作用，常常沒有間斷地熏習眾生的心。因為這種力量，使諸眾生厭惡生死的痛苦，追求涅槃的快樂，確信自身具有真實的法，發心修行。用熏，就是眾生外緣的力量，有無量意義，簡略地說有兩種。一是差別緣，二是平等緣。差別緣，就是說諸眾生從最初發心，乃至成佛，蒙受佛、菩薩等諸善知識，隨著所應教化的對象而示現不同的身相等。平等緣，就是說一切諸佛以及諸菩薩，以平等的智慧，平等的志願，普遍想要救拔一切眾生，自然而然地相續不斷絕。用這種智慧熏習眾生，使他們憶念諸佛菩薩，或者見到或者聽到，從而得到利益，進入清凈的三... 寶。
【English Translation】 English version Accomplishing the meaning of discriminating consciousness. How can the continuous perfuming of pure dharma be achieved? It is through perfuming ignorance (avidya) with Suchness (tathata). Due to the power of this perfuming cause and condition, the mind of deluded thoughts becomes weary of the suffering of birth and death, and seeks the bliss of nirvana. Using this deluded mind to suppress the seeking cause and condition, it in turn perfumes Suchness. Because of this perfuming, one then believes that one's own body possesses the dharma of Suchness, that its inherent nature is pure, and that all realms are merely the deluded movements of the mind, ultimately without existence. Because one is able to know this truthfully, one cultivates the dharma of detachment, arising in various conforming practices, without discrimination, without attachment. After countless asamkhya-kalpas, due to the power of habitual practice, ignorance is extinguished. With the extinction of ignorance, the mind-aspect (citta-lakshana) does not arise. With the non-arising of the mind-aspect, the realm-aspect (vishaya-lakshana) is extinguished. Thus, all defiling causes, defiling conditions, and defiling realms, along with the mind-aspect, are all extinguished, which is called attaining nirvana, accomplishing various free and unhindered karmic functions. The meaning of perfuming by the deluded mind has two distinctions. First, the perfuming of discriminating consciousness causes all ordinary beings and those of the Two Vehicles (sravakas and pratyekabuddhas) to be weary of the suffering of birth and death, and to approach the unsurpassed path (anuttara-marga) according to their capacity. Second, the perfuming of the mind causes all bodhisattvas to generate courageous resolve, and to quickly enter non-abiding nirvana (apratisthita-nirvana). The meaning of perfuming by Suchness also has two distinctions. First, body-perfuming; second, function-perfuming. Body-perfuming means that Suchness, from beginningless time, is complete with all immeasurable and un-outflowed virtues, and also possesses inconceivable and supreme realm-functions, constantly and without interruption perfuming the minds of sentient beings. Because of this power, it causes all sentient beings to be weary of the suffering of birth and death, to seek the bliss of nirvana, to believe that their own bodies possess true dharma, and to generate resolve to cultivate. Function-perfuming is the power of external conditions for sentient beings, having immeasurable meanings, briefly speaking, there are two kinds. First, differentiated conditions; second, equal conditions. Differentiated conditions mean that sentient beings, from the initial generation of resolve until becoming a Buddha, receive the blessings of Buddhas, bodhisattvas, and other virtuous friends, who manifest bodies and so on according to what is appropriate for their transformation. Equal conditions mean that all Buddhas and all bodhisattvas, with equal wisdom and equal vows, universally desire to liberate all sentient beings, naturally and continuously, without interruption. Because this wisdom perfumes sentient beings, it causes them to remember the Buddhas and bodhisattvas, or to see or hear them, and thereby receive benefits, entering the pure three... treasures.
昧。隨所斷障。得無礙眼。于唸唸中。一切世界平等顯現。見無量諸佛。及諸菩薩。華嚴記云。是則真如。亦為能熏。亦能受熏。故楞伽經云。不思議熏。不思議變。是現識因。謂不可熏而熏。故名不思議熏。真如不變而隨緣成法。名不思議變。亦即不染而染也。藏法師云。妄心通業識及事識。今據其本。言業識耳。言熏習故有染相者。真如本無相。隨熏現相。又顯妄法無體。故但云相。此釋經中。如來藏為惡習所熏等。上即生滅門中真如。言有凈用者。此是生滅門中本覺真如。故有熏義。真如門中。則無此義。由此本覺內熏不覺。令成厭求反流順真。故云用也。此釋經中。由如來藏故。能厭生死苦。樂求涅槃也。涅槃經云。闡提之人。佛性力故。還生善根。彼言佛性力者。即此本覺內熏之力耳。良以一識含此二義。更互相熏遍生染凈也。此中佛者。是覺。性者是本。故名本覺。
問。佛種從緣起者。即是熏習義。約法報化三身中。是何佛種從緣起。
答。是報身佛。由熏成故。以智為種。法身是無為斷惑所顯。不從種子生。以法報具足。能起化現。即化身是法報之用。唯報佛性。即是一切眾生聞熏種子。且如世間甘露葉上。霧露潤濕。滴入土中。一滴成一連珠。又更濕潤。生長芽莖。報佛性亦爾。我等
【現代漢語翻譯】 現代漢語譯本： 『昧』，指無明。隨著所斷除的障礙，獲得無礙眼（duwuayan，能夠無礙地觀察一切事物的智慧之眼），在每一個念頭中，一切世界平等地顯現，見到無量的諸佛（zhufuo，所有覺悟者的總稱）以及諸菩薩（pusa，立志于普度眾生的覺悟者）。《華嚴記》中說：『這就是真如（zhenru，事物的真實本性），既能作為能熏，也能作為所熏。』所以《楞伽經》中說：『不可思議的熏習，不可思議的轉變，是現識（xian shi，顯現的意識）的因。』意思是說，不可熏習的卻被熏習，所以叫做不可思議熏。真如不變卻隨順因緣成就諸法，叫做不可思議變，也就是不染而染。藏法師說：『妄心（wangxin，虛妄的心）通於業識（ye shi，與業力相關的意識）以及事識（shi shi，與事物相關的意識），現在根據它的根本，說是業識。』說因為熏習而有染相，是因為真如本來沒有相，隨著熏習而顯現相。又顯示妄法沒有自體，所以只說是相。這是解釋經中『如來藏（rulaizang，佛性的潛在狀態）為惡習所熏』等。上面說的是生滅門（shengmie men，事物生滅變化的層面）中的真如。說有凈用，這是生滅門中的本覺真如（benjue zhenru，本有的覺悟的真實本性），所以有熏習的意義。在真如門（zhenru men，直接體悟真如的層面）中，則沒有這個意義。由此本覺內在熏習不覺，使之成就厭離、求取、反流、順真，所以說是用。這是解釋經中『由於如來藏的緣故，能夠厭離生死苦，樂於求取涅槃（niepan，解脫的狀態）』。涅槃經中說：『一闡提（yichanti，斷絕善根的人）之人，由於佛性（foxing，覺悟的本性）的力量，還會生出善根。』他們所說的佛性力，就是這本覺內在熏習的力量。實在是由於一個識（shi，意識）包含這兩種意義，互相熏習而普遍產生染凈。這其中的佛，是覺悟；性，是根本。所以叫做本覺。
問：佛種（fozhong，成佛的種子）從因緣生起，就是熏習的意義。那麼，就法身（fashen，佛的法性之身）、報身（baoshen，佛的報應之身）、化身（huashen，佛的化現之身）三身中，是哪一個佛種從因緣生起？
答：是報身佛。因為熏習而成就。以智慧為種子。法身是無為（wuwei，不造作）斷惑所顯現，不從種子生。因為法身和報身都具足，能夠發起化現。化身是法身和報身的作用。只有報佛性，是一切眾生聞熏的種子。比如世間的甘露葉上，霧露潤濕，滴入土中，一滴成就一個連珠，又更加濕潤，生長芽莖。報佛性也是這樣。我們...
【English Translation】 English version: 'Mei' refers to ignorance. With the obstacles that are severed, one obtains the unobstructed eye (duwuayan, the wisdom eye that can observe all things without hindrance). In every thought, all worlds appear equally, and one sees countless Buddhas (zhufuo, the totality of all enlightened beings) and Bodhisattvas (pusa, enlightened beings who aspire to liberate all sentient beings). The Huayan Commentary says: 'This is thusness (zhenru, the true nature of things), which can both be the cause of perfuming and be perfumed.' Therefore, the Lankavatara Sutra says: 'Inconceivable perfuming, inconceivable transformation, is the cause of manifest consciousness (xian shi, manifested consciousness).' This means that what cannot be perfumed is perfumed, hence it is called inconceivable perfuming. Thusness, while unchanging, accords with conditions to accomplish all dharmas, hence it is called inconceivable transformation, which is also being defiled without being defiled. Dharma Master Zang said: 'Deluded mind (wangxin, illusory mind) connects to both karma consciousness (ye shi, consciousness related to karma) and object consciousness (shi shi, consciousness related to objects), but now, based on its root, it is said to be karma consciousness.' It is said that because of perfuming, there is the appearance of defilement, because thusness originally has no appearance, and the appearance manifests with perfuming. It also shows that deluded dharmas have no substance, so it is only called appearance. This explains the sutra's statement that 'the Tathagatagarbha (rulaizang, the potential state of Buddhahood) is perfumed by evil habits,' etc. The above refers to thusness in the realm of birth and death (shengmie men, the realm of arising and ceasing). It is said that there is pure function, which is the original enlightenment thusness (benjue zhenru, the original enlightened true nature) in the realm of birth and death, so there is the meaning of perfuming. In the realm of thusness (zhenru men, the realm of directly realizing thusness), there is no such meaning. Therefore, the inner perfuming of non-enlightenment by original enlightenment causes it to become aversion, seeking, reversal, and accordance with truth, hence it is called function. This explains the sutra's statement that 'because of the Tathagatagarbha, one can be averse to the suffering of birth and death and be happy to seek Nirvana (niepan, the state of liberation).' The Nirvana Sutra says: 'Even those who have cut off their roots of goodness (yichanti), due to the power of Buddha-nature (foxing, the nature of enlightenment), will still generate roots of goodness.' The power of Buddha-nature they speak of is the power of this inner perfuming of original enlightenment. It is truly because one consciousness (shi, consciousness) contains these two meanings, perfuming each other and universally producing defilement and purity. The Buddha in this context is enlightenment; nature is the root. Therefore, it is called original enlightenment.
Question: The Buddha-seed (fozhong, the seed of Buddhahood) arises from conditions, which is the meaning of perfuming. Then, among the three bodies of the Buddha—Dharmakaya (fashen, the Dharma body of the Buddha), Sambhogakaya (baoshen, the reward body of the Buddha), and Nirmanakaya (huashen, the transformation body of the Buddha)—which Buddha-seed arises from conditions?
Answer: It is the Sambhogakaya Buddha. It is accomplished through perfuming. Wisdom is the seed. The Dharmakaya is manifested by non-action (wuwei, non-doing) and the severing of delusions; it does not arise from a seed. Because the Dharmakaya and Sambhogakaya are both complete, they can initiate transformations. The Nirmanakaya is the function of the Dharmakaya and Sambhogakaya. Only the Sambhogakaya Buddha-nature is the seed of hearing and perfuming for all sentient beings. For example, on the leaves of the sweet dew in the world, the mist and dew moisten it, and when it drips into the soil, one drop becomes a string of pearls, and it becomes even more moist, and sprouts and stems grow. The Sambhogakaya Buddha-nature is also like this. We...
第六識見分。及耳識見分。如同甘露葉。如來大乘教法。如似霧露。耳識第六識熏得大乘種子。似潤濕。落在第八識中。如入土中生得連珠。后數資熏。至成自受用報身佛。更遇濕潤生起芽莖。故知佛種全自熏成。初學之人。爭不仗于聞法之力。且眾生雖有正因性。須假緣因發起。如大智度論云。如經中說。二因緣。發起正見。一者外聞正法。二者內有正念。又如草木內有種子。外有雨澤。然後得生。若無菩薩。眾生雖有業因緣。無由發起。然欲弘揚佛法。剖析圓宗。應須性相雙明。總別俱辯。故法華經偈云。如是大果報。種種性相義。我及十方佛。乃能知是事。今宗鏡本意。要理事分明。方顯一心體用具足。若有體而無用。如有身而無手足。若有用而無體。如有手足而無身。若無身手。人相不具。若無體用。法身不圓。釋摩訶衍論云。自性清凈無漏性德。從無始來一向明白。亦無垢累。亦無染污。而以無明而熏習故。即有垢累。無明藏海。從無始來一向闇黑。亦無智明。亦無白品。而以本覺而熏習故。即有凈用。如是染凈。但是假立。染非實染。凈非實凈。皆是幻化。無實自性。故知染凈無體。隨熏所成。若離熏習之緣。決定無法可得。若無第八識所熏之體。萬法不成。以前眾多義門。成就唯識。即知無有一法。不
【現代漢語翻譯】 現代漢語譯本 第六識見分（第六意識的能見之部分）和耳識見分（耳識的能見之部分），如同甘露葉上的露珠。如來大乘教法，就像霧露一般。耳識和第六識熏習得到大乘的種子，如同被潤濕，落在第八識（阿賴耶識）中，如同進入土中生出連珠。之後多次資助熏習，直至成就自受用報身佛（為自己享受而顯現的佛身）。再遇到濕潤，便生起芽莖。所以說佛種完全是自己熏習而成的。初學之人，怎能不依靠聽聞佛法的力量呢？ 而且眾生雖然有正因性（成佛的可能性），必須藉助緣因才能發起。如《大智度論》所說：『如經中所說，二種因緣，發起正見。一者外聞正法，二者內有正念。』又如草木內有種子，外有雨澤，然後才能生長。如果沒有菩薩，眾生雖然有業因緣，也無法發起。然而想要弘揚佛法，剖析圓滿的宗義，應當性相雙明，總別都明白。所以《法華經》偈頌說：『如是大果報，種種性相義，我及十方佛，乃能知是事。』 現在《宗鏡錄》的本意，就是要事理分明，才能顯現一心體用具足。如果只有體而沒有用，就像有身體而沒有手腳。如果只有用而沒有體，就像有手腳而沒有身體。如果沒有身體和手腳，人的相貌就不完整。如果沒有體和用，法身就不圓滿。《釋摩訶衍論》說：『自性清凈無漏性德，從無始以來一向明白，也沒有垢染，也沒有染污，但因為無明的熏習，就有了垢染。無明藏海，從無始以來一向黑暗，也沒有智慧光明，也沒有清白之品，但因為本覺的熏習，就有了清凈的作用。』 像這樣染和凈，都只是假立的，染不是真實的染，凈也不是真實的凈，都是幻化，沒有真實的自性。所以說染凈沒有自體，隨著熏習而成就。如果離開熏習的因緣，決定沒有法可以得到。如果沒有第八識所熏習的體，萬法不能成就。以前面眾多的義理，成就唯識，就知道沒有一法不是。
【English Translation】 English version The seeing-portion of the sixth consciousness (the seeing aspect of the sixth consciousness) and the seeing-portion of the ear consciousness (the seeing aspect of the ear consciousness) are like dew on a dewdrop leaf. The Tathagata's Mahayana teachings are like mist and dew. The ear consciousness and the sixth consciousness, through熏習 (xunxi, influence), obtain the seeds of Mahayana, like being moistened, and fall into the eighth consciousness (Alaya consciousness), like entering the soil and producing a string of pearls. Afterwards, they are repeatedly nourished and熏習 (xunxi, influence), until they achieve the Sambhogakaya Buddha (the reward body of the Buddha that appears for self-enjoyment). When they encounter moisture again, they sprout and grow. Therefore, it is known that the Buddha-seed is entirely formed through self-熏習 (xunxi, influence). How can beginners not rely on the power of hearing the Dharma? Moreover, although sentient beings have the 正因性 (zheng yin xing, the potential for Buddhahood), they must rely on the 緣因 (yuan yin, conditioning cause) to initiate it. As the Mahaprajnaparamita-sastra says: 'As it is said in the sutras, there are two causes and conditions that give rise to right view. The first is hearing the correct Dharma externally, and the second is having right mindfulness internally.' It is also like plants and trees that have seeds inside and rain and dew outside, and then they can grow. Without Bodhisattvas, sentient beings, although they have karmic causes and conditions, have no way to initiate it. However, if one wants to propagate the Buddha-dharma and analyze the perfect teachings, one should be clear about both 性 (xing, nature) and 相 (xiang, characteristics), and understand both the general and the specific. Therefore, the verse in the Lotus Sutra says: 'Such a great fruit and reward, the meaning of various 性 (xing, nature) and 相 (xiang, characteristics), I and the Buddhas of the ten directions, are able to know this matter.' Now, the original intention of the Zong Jing Lu is to clearly distinguish between 事 (shi, phenomena) and 理 (li, principle), so that the complete 體 (ti, substance) and 用 (yong, function) of the One Mind can be revealed. If there is only 體 (ti, substance) without 用 (yong, function), it is like having a body without hands and feet. If there is only 用 (yong, function) without 體 (ti, substance), it is like having hands and feet without a body. Without a body and hands and feet, the appearance of a person is incomplete. Without 體 (ti, substance) and 用 (yong, function), the Dharmakaya is not complete. The Shih Mo-ho-yen Lun says: 'The self-nature is pure, without outflows, and its virtuous nature has been clear from the beginningless past, without defilements or impurities. However, due to the 熏習 (xunxi, influence) of ignorance, there are defilements. The sea of ignorance has been dark from the beginningless past, without wisdom or light, and without pure qualities. However, due to the 熏習 (xunxi, influence) of original enlightenment, there are pure functions.' Thus, both defilement and purity are merely provisional. Defilement is not truly defiled, and purity is not truly pure. They are all illusions, without real self-nature. Therefore, it is known that defilement and purity have no substance and are accomplished by 熏習 (xunxi, influence). If one is separated from the conditions of 熏習 (xunxi, influence), there is definitely no Dharma to be obtained. If there is no substance 熏習 (xunxi, influence) by the eighth consciousness, the myriad dharmas cannot be accomplished. Based on the many meanings mentioned earlier, the doctrine of Consciousness-Only is established, and it is known that there is not a single dharma that is not.
從心化生。隨善惡以熏成。因修習而為種。似裹香之紙染。芬馥以騰馨。如系魚之繩近。鯹膻而作氣。況異熟本識。堅住真心。聞善法熏。則凈種子增長。因惡法發。則染種子圓成。是以內則為因。雖然本有。外為緣助。須仗新熏。遂能起果酬因。為凡作聖。故經云。佛種從緣起。故知無法不熏成。是以多聞熏習之功。須親道友。積學煉磨之力。全在當人。不可虛度時光。不勤妙行。如木中火性。是火正因。未遇人工。不成火用。如身中佛性。是佛正因。不偶凈緣。難成妙用。
問。心識無形無對。云何說受熏之義。
答。經明。若熏若變。俱不思議。約隨緣鼓動。彰熏變之相。以根本無明熏本覺時。即本覺隨動。故說為熏。又本覺之體。理雖不變。由隨緣故。故說為變。雖然熏變。染而不染。雖不熏變。不染而染。莫可以心意測。故云。不思議熏。靡可以文句詮。故云不思議變。
宗鏡錄卷第四十八
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第四十九
慧日永明寺主智覺禪師延壽集
夫一切情識。因執受得名。只如第八種子根身器等。為總有執受。為無執受。
答。種子器世。即第八緣。而不執。執
【現代漢語翻譯】 現代漢語譯本： 從心化生，隨著善惡的薰染而形成，因為修習而成為種子。就像包裹香的紙被染色一樣，散發著芬芳。如同繫著魚的繩子靠近，散發著腥臭的氣味。更何況異熟本識（Alaya-識，儲存所有經驗的根本識），堅固地安住于真心。聽聞善法薰染，那麼清凈的種子增長；因為惡法引發，那麼染污的種子圓滿成就。因此，內在是因，雖然本來就有；外在是緣助，必須依靠新的薰染，才能生起果報來酬償過去的業因，從而使凡夫成為聖人。所以經上說：『佛種從緣起』，因此知道沒有什麼是不能通過薰染而成就的。因此，多聞熏習的功用，必須親近道友；積累學習磨練的力量，完全在於自己。不可以虛度時光，不勤奮地修行。如同木頭中的火性，是火的正因，沒有遇到人工，就不能成為火的作用。如同身中的佛性，是佛的正因，不遇到清凈的因緣，難以成就妙用。
問：心識無形無對，怎麼能說接受薰染的意義呢？
答：經書上明白地說：無論是薰染還是變化，都是不可思議的。從隨順因緣而鼓動變化的角度來說明薰染和變化的相狀。當根本無明（ignorance）薰染本覺（original enlightenment）時，就是本覺隨之而動，所以說是薰染。而且本覺的本體，理體上雖然不變，由於隨順因緣的緣故，所以說是變化。雖然有薰染和變化，染污卻不被染污；雖然沒有薰染和變化，不染污卻被染污。不可以用心意去揣測，所以說『不可思議的薰染』；不可以文句來詮釋，所以說『不可思議的變化』。
《宗鏡錄》卷第四十八
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第四十九
慧日永明寺主智覺禪師延壽集
一切情識，因為執取而得到名稱。就像第八識（Alaya-識）的種子、根身、器世間等等，是總共有執取，還是沒有執取？
答：種子和器世間，是第八識的緣，而不執取。執取的是...
【English Translation】 English version: Born from the mind, shaped by the熏習 (xunxi, influence) of good and evil, and cultivated into seeds through practice. Like paper wrapped around incense, it is dyed with fragrance and emits a sweet aroma. Like a rope tied to fish, it emanates a fishy and foul odor. Moreover, the Alaya-識 (Alaya-vijnana, storehouse consciousness), firmly abides in the true mind. When influenced by hearing the good Dharma, the pure seeds grow; when triggered by evil Dharma, the defiled seeds are fully realized. Therefore, the inner is the cause, although it is inherent; the outer is the condition, requiring new 熏習 (xunxi, influence) to give rise to the fruit and repay the past karma, thereby transforming ordinary beings into sages. Hence, the sutra says: 'The Buddha-nature arises from conditions.' Thus, it is known that nothing cannot be accomplished through 熏習 (xunxi, influence). Therefore, the merit of 多聞熏習 (duowen xunxi, hearing and learning) requires close association with spiritual friends; the power of accumulating learning and refinement lies entirely within oneself. One must not waste time and not diligently practice the wonderful deeds. Like the fire nature in wood, it is the direct cause of fire, but without human intervention, it cannot become the function of fire. Like the Buddha-nature in the body, it is the direct cause of Buddhahood, but without encountering pure conditions, it is difficult to achieve wonderful function.
Question: The mind-consciousness is formless and without opposition, how can one speak of the meaning of receiving 熏習 (xunxi, influence)?
Answer: The sutras clearly state: Whether it is 熏習 (xunxi, influence) or transformation, both are inconceivable. Explain the aspects of 熏習 (xunxi, influence) and transformation from the perspective of following conditions and being stirred. When fundamental ignorance (無明,wuming) influences original enlightenment (本覺,benjue), it is the original enlightenment that moves accordingly, so it is said to be 熏習 (xunxi, influence). Moreover, the essence of original enlightenment, although unchanging in principle, is said to be transformation because it follows conditions. Although there is 熏習 (xunxi, influence) and transformation, defilement is not defiled; although there is no 熏習 (xunxi, influence) and transformation, non-defilement is defiled. It cannot be measured by the mind, so it is called 'inconceivable 熏習 (xunxi, influence)'; it cannot be explained by words and sentences, so it is called 'inconceivable transformation'.
Zong Jing Lu (Record of the Source Mirror) Volume 48
Engraved by the Grand Supervisor of the Great Treasury in the Dingwei Year Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu Volume 49
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple
All emotions and consciousnesses gain their names through attachment. Just like the seeds, root body, and world of the eighth consciousness (Alaya-識, Alaya-vijnana), is there total attachment or no attachment?
Answer: The seeds and the world are conditions of the eighth consciousness, but they are not attached to. What is attached to is...
受各具二義。且執二義者。一攝義。二持義。言攝者。即攝為自體。言持者。即持令不散。受二義者。一領義。二覺義。且領者。即領以為境。言覺者。即令生覺受。安危共同。根身具執受四義。一攝為自體。同是無記性故。二持令不散。第八能任持此身。令不爛壞。三領已為境。此根身是。第八親相分。四令生覺受。安危共同。若第八危。五根危。第八安。五根安。若器世間量。但緣非執受。即受二義中。領已為境。又言非執受者。而無攝為自體。持令不散。令生覺受三義。不似他根身。名非執受。即無受。四義中領已為境一義。
問。何以器界不似根身。第八親執受。
答。以與第八遠故。所以不攝為自體。又器界損時。第八亦不隨彼安危共同。所以不執受。若發毛爪齒膀胱宿水等。雖近。已同外器攝。所以第八亦不執受。由此第八。或持或緣。應具四句。一持而不緣。即無漏種。二緣而不持。即器界現行。三俱句。即內身根塵。四俱非。即前七現行。
問。第八何不緣前七現行。
答。有多過。故不緣。若變影緣。即第八犯緣假過。若親緣。即犯唯識義不成過。親取他心故。西明云。若變影緣。即有情界增過。以變起前七現行故。而有兩重第七等。又解。以心法要種而生。今異熟第八
【現代漢語翻譯】 現代漢語譯本：受（vedanā）具有兩種含義。而執（ādāna）具有兩種含義的人，一是攝義，二是持義。所謂攝，就是攝取為自體。所謂持，就是保持令不散失。受的兩種含義，一是領義，二是覺義。所謂領，就是領納以為境界。所謂覺，就是使之產生覺受。安危共同。根身（indriya-kāya）具有執受的四種含義：一是攝取為自體，因為同是無記性（avyākrta）的緣故；二是保持令不散失，第八識（ālaya-vijñāna）能夠任持此身，使之不腐爛損壞；三是領納已為境界，此根身是第八識的親相分（svābhāsa-bhāga）；四是使之產生覺受，安危共同。如果第八識危，五根（pañcendriya）也危；第八識安，五根也安。如果器世間（bhājana-loka）的量，只是緣（ālambana）非執受（anādāna），即受的兩種含義中，領納已為境界。又說非執受者，就沒有攝取為自體、保持令不散失、使之產生覺受這三種含義。不似他根身，名為非執受。即無受的四種含義中領納已為境界這一種含義。
問：為什麼器界（bhājana-loka）不像根身（indriya-kāya）一樣，被第八識（ālaya-vijñāna）親執受（ādāna）？
答：因為與第八識距離遠，所以不攝取為自體。又器界損壞時，第八識也不隨之安危共同，所以不執受。如果發毛爪齒膀胱宿水等，雖然近，已經同於外器攝，所以第八識也不執受。由此第八識，或持或緣，應具有四句：一是持而不緣，即無漏種（anāsrava-bīja）；二是緣而不持，即器界現行（pariṇāma）；三是俱句，即內身根塵（indriya-viṣaya）；四是俱非，即前七識（sapta-vijñāna）現行。
問：第八識為什麼不緣前七識現行？
答：因為有過失，所以不緣。如果變影緣（chāyā-ālambana），即第八識犯緣假過（parikalpita）。如果親緣（sākṣāt-ālambana），即犯唯識義不成過，因為親取他心（para-citta）的緣故。西明（地名，人名待考）說，如果變影緣，即有情界增過，因為變起前七識現行的緣故，而有兩重第七識等。又解釋說，以心法要種而生，今異熟第八（vipāka-vijñāna）。
【English Translation】 English version: 'Reception' (vedanā) has two meanings. And those who hold to the two meanings of 'grasping' (ādāna) [are concerned with]: first, the meaning of 'incorporating'; second, the meaning of 'maintaining'. 'Incorporating' means incorporating as one's own self. 'Maintaining' means maintaining so that it does not dissipate. The two meanings of 'reception' are: first, the meaning of 'experiencing'; second, the meaning of 'sensing'. 'Experiencing' means experiencing as an object. 'Sensing' means causing the arising of sensation. Shared safety and danger. The sense-organs and body (indriya-kāya) possess the four meanings of grasping: first, incorporating as one's own self, because they are both of indeterminate nature (avyākrta); second, maintaining so that it does not dissipate, the eighth consciousness (ālaya-vijñāna) is able to maintain this body, preventing it from decaying and deteriorating; third, experiencing as an object, this sense-organ body is the intrinsic aspect (svābhāsa-bhāga) of the eighth consciousness; fourth, causing the arising of sensation, shared safety and danger. If the eighth consciousness is in danger, the five sense organs (pañcendriya) are also in danger; if the eighth consciousness is safe, the five sense organs are also safe. If it is the measure of the container world (bhājana-loka), it only cognizes (ālambana) what is not grasped (anādāna), that is, among the two meanings of reception, experiencing as an object. Furthermore, saying 'not grasped' means that it does not have the three meanings of incorporating as one's own self, maintaining so that it does not dissipate, and causing the arising of sensation. Unlike other sense-organ bodies, it is called 'not grasped'. That is, it lacks the four meanings of reception, except for the one meaning of experiencing as an object.
Question: Why is it that the container world (bhājana-loka) is not directly grasped (ādāna) by the eighth consciousness (ālaya-vijñāna) like the sense-organ body (indriya-kāya)?
Answer: Because it is distant from the eighth consciousness, therefore it is not incorporated as one's own self. Also, when the container world is damaged, the eighth consciousness does not share its safety and danger, therefore it is not grasped. If it is hair, nails, teeth, bladder, or old water, although they are close, they are already included as external containers, therefore the eighth consciousness does not grasp them either. Therefore, the eighth consciousness, either maintains or cognizes, should have four possibilities: first, maintains but does not cognize, that is, the undefiled seeds (anāsrava-bīja); second, cognizes but does not maintain, that is, the manifested container world (pariṇāma); third, both, that is, the internal sense-organs and objects (indriya-viṣaya); fourth, neither, that is, the active states of the first seven consciousnesses (sapta-vijñāna).
Question: Why does the eighth consciousness not cognize the active states of the first seven consciousnesses?
Answer: Because there are faults, therefore it does not cognize. If it cognizes through reflected images (chāyā-ālambana), then the eighth consciousness commits the fault of cognizing the falsely imagined (parikalpita). If it cognizes directly (sākṣāt-ālambana), then it commits the fault of not establishing the doctrine of consciousness-only, because it directly grasps the minds of others (para-citta). Ximing (place name, person name to be verified) said that if it cognizes through reflected images, then there is the fault of increasing the realm of sentient beings, because the active states of the first seven consciousnesses arise from transformation, and there are two layers of the seventh consciousness, etc. Another explanation is that it arises from the essential seeds of mental phenomena, now the eighth consciousness is the result of maturation (vipāka-vijñāna).
微劣。設緣得前七亦不能熏種。故不緣也。
問。第八何不緣長等。
答。是假。故不緣。
問。無為是實。第八何故不緣。
答。若實無為。因位不證。若假無為。又非彼境。三量分別者。散位心心所。若具四義。即名現量。一任運緣。二不帶名言。三唯性境。四無計度分別。今第八四義。既足。極成現量。假實分別者。因中第八見分。定不緣假。唯因緣變故。因緣變具二義。一任運義。二種子義。為境從種生。識。任運緣。名因緣變。今第八所緣境。定以見分別種生。是因緣變。
問。第八與前五皆因緣變。何故前五緣境有本質。第八便無。
答。前五非根本識。緣境即須藉本質。今第八是根本識。故不假本質。忽若離自三境外。更有法與第八為質者。即心外有法。然第八若望緣定果色。及他人扶塵異界器。即有本質不遮。故知第八緣三境。唯實非假。
問。識中無漏種子。具此三義不。
答。一切有漏種子。即具三義。若是無漏種子。不隨第八成無記。唯是善性。即第八不領為境。以相違故。不妨持而不緣。三義中但具二義。
問。若不領以為境。應是心外有法。
答。但持令不散。不離識故。亦是唯識。
問。無漏種子。既不離識中有
【現代漢語翻譯】 現代漢語譯本： 微弱且低劣。假設（前七識）通過因緣能夠獲得（第八識），也不能熏習種子，所以不作為所緣。 問：為什麼第八識不緣長等法？ 答：因為長等法是假法，所以不緣。 問：無為法是實法，為什麼第八識不緣？ 答：如果是實無為法，在因位時無法證得；如果是假無為法，又不是第八識的境界。關於三種量（現量、比量、非量）的分別：散位（非禪定狀態）的心和心所，如果具備四種條件，就稱為現量：一是任運緣（自然而然地緣取），二是不帶名言（不涉及概念和語言），三是唯緣自性境（只緣取事物本身），四是沒有計度分別（沒有推理和判斷）。現在第八識完全具備這四種條件，所以是極成的現量。關於假和實的分別：因位中的第八識見分，一定不緣假法，只緣因緣所變現的。因緣變具備兩種含義：一是任運義，二是種子義。作為境界，從種子生起的識，任運緣取，稱為因緣變。現在第八識所緣的境界，一定是見分分別種子所生，是因緣變。 問：第八識和前五識都是因緣變，為什麼前五識緣境有本質，而第八識卻沒有？ 答：前五識不是根本識，緣境必須憑藉本質。現在第八識是根本識，所以不需要憑藉本質。如果離開自證分、見分、相分之外，還有其他法作為第八識的本質，那就是心外有法了。然而，第八識如果相對於緣定果色，以及他人扶塵根所依的異界器世間，就具有本質，這並不否認。所以可知第八識緣取三種境界，唯有實法而非假法。 問：識中的無漏種子，具備這三種含義嗎？ 答：一切有漏種子，都具備這三種含義。如果是無漏種子，不會隨著第八識成為無記性，而是唯有善性，第八識不領納其作為境界，因為（無漏種子和第八識的無記性）相互違背。不妨礙第八識持有無漏種子，但不緣取它。在三種含義中，只具備兩種含義。 問：如果不領納作為境界，應該就是心外有法了。 答：只是持有它，使它不散失，沒有離開識，所以也是唯識。 問：無漏種子既然沒有離開識中，有
【English Translation】 English version: It is subtle and inferior. Supposing that the previous seven consciousnesses could obtain the eighth (consciousness) through conditions, they still could not imprint seeds, therefore it is not an object of cognition. Question: Why doesn't the eighth consciousness cognize things like 'length'? Answer: Because things like 'length' are conceptual constructs (假 - jiǎ, false/provisional), it does not cognize them. Question: Unconditioned reality (無為 - wúwéi) is real, why doesn't the eighth consciousness cognize it? Answer: If unconditioned reality is truly real, it cannot be realized in the causal stage. If it is a conceptual unconditioned reality, then it is not its object. Regarding the distinction of the three kinds of valid cognition (三量 - sān liàng): the mind and mental functions in the dispersed state (散位 - sàn wèi, non-meditative state), if they possess four characteristics, are called 'present cognition' (現量 - xiàn liàng): first, spontaneous cognition (任運緣 - rèn yùn yuán), second, without linguistic expression (不帶名言 - bù dài míngyán), third, only cognizing the self-nature realm (唯性境 - wéi xìng jìng), and fourth, without conceptual discrimination (無計度分別 - wú jìdù fēnbié). Now, the eighth consciousness fully possesses these four characteristics, so it is an established present cognition. Regarding the distinction between the real and the conceptual: the seeing-aspect (見分 - jiàn fēn) of the eighth consciousness in the causal stage definitely does not cognize conceptual constructs, it only cognizes what is transformed by conditions (因緣變 - yīnyuán biàn). Transformation by conditions possesses two meanings: first, spontaneity, and second, seed-nature. As an object, the consciousness arising from seeds spontaneously cognizes, and this is called transformation by conditions. Now, the object cognized by the eighth consciousness is definitely produced from the seeds of the seeing-aspect's discrimination, it is transformation by conditions. Question: The eighth consciousness and the previous five consciousnesses are both transformations by conditions, why do the previous five consciousnesses have an external object (本質 - běnzhì, essence/substance) when cognizing, while the eighth consciousness does not? Answer: The previous five consciousnesses are not fundamental consciousnesses, so they must rely on an external object when cognizing. Now, the eighth consciousness is the fundamental consciousness, so it does not need to rely on an external object. If, apart from the self-awareness aspect (自證分 - zì zhèng fēn), the seeing-aspect, and the object-aspect (相分 - xiàng fēn), there were another dharma (法 - fǎ, phenomenon/thing) serving as the external object for the eighth consciousness, then there would be a dharma outside of the mind. However, if the eighth consciousness is considered in relation to the conditioned result-form (定果色 - dìng guǒ sè), and the different-realm material world (異界器 - yì jiè qì) supported by others' sense organs (扶塵根 - fú chén gēn), then it does have an external object, this is not denied. Therefore, it can be known that the eighth consciousness cognizes three realms, only the real and not the conceptual. Question: Do the undefiled seeds (無漏種子 - wúlòu zhǒngzǐ) in consciousness possess these three meanings? Answer: All defiled seeds (有漏種子 - yǒulòu zhǒngzǐ) possess these three meanings. If they are undefiled seeds, they will not become neutral (無記 - wújì) along with the eighth consciousness, but are only of a wholesome nature (善性 - shàn xìng). The eighth consciousness does not take them as objects, because they are contradictory (相違 - xiāngwéi). It does not prevent the eighth consciousness from holding them without cognizing them. Among the three meanings, it only possesses two. Question: If it does not take them as objects, then it should be a dharma outside of the mind. Answer: It only holds them, preventing them from scattering, it does not leave the consciousness, so it is also 'consciousness-only' (唯識 - wéishí). Question: Since the undefiled seeds do not leave the consciousness, there are
。如何不緣。
答。具三義故。所以不緣。一能對治故。即無漏然對治有污法。亦能破壞有漏法。二體性異故。以第八唯無記。無漏種子唯善性。三不相順故。以無漏種子。不順有漏第八識故。無漏善性。不順無記性故。所以不緣。
問。無漏種子是相分不。
答。有二。一云。第八不緣。非是相分攝。二云。亦是相分。因雖不緣。是果中之相分流類故。
問。種子與自證分。既不離。第八見分。如何不緣自證分。
答。種子雖與自證不相離。若見分緣時。但緣種子。不緣自證分。若緣自證分。即犯因中內緣過。喻如水中鹹味。色里膠青。
問。此第八識有幾執受。
答。有二種。攝論云。一切種子心識成熟。展轉和合。增長廣大。依二執受。一者有色諸根及所依執受。二者相名分別言說戲論習氣執受。
問。前說第八具四義。故成現量。未審三量行相如何。又八識各具幾量。
答。古德釋云。現量者。現。謂顯現。即分明證境。不帶名言。無籌度心。親得法體。離妄分別。名之為現。言量者。量度。是揩定之義。謂心於境上度量揩定法之自相。不錯謬故。名量。比量者。比謂比類。量。即量度。以比類量度而知有故。名為比量。非量者。謂心緣境時。于境
【現代漢語翻譯】 問：如何不緣？（如何不攀緣？）
答：具有三種意義，所以不攀緣。一、能對治故（因為能夠對治），即無漏法能夠對治有漏的染污法，也能破壞有漏法。二、體性異故（因為體性不同），第八識唯是無記性（非善非惡），而無漏種子唯是善性。三、不相順故（因為不相順應），無漏種子不順應有漏的第八識，無漏的善性不順應無記性，所以不攀緣。
問：無漏種子是相分嗎？
答：有兩種說法。一說，第八識不攀緣，所以不是相分所攝。二說，也是相分，因為因雖然不攀緣，但它是果中的相分流類。
問：種子與自證分既然不相離，第八識的見分如何不攀緣自證分？
答：種子雖然與自證分不相離，但見分攀緣時，只攀緣種子，不攀緣自證分。如果攀緣自證分，就犯了因中內緣的過失。譬如水中的鹹味，顏色里的膠青。
問：此第八識有幾種執受？
答：有兩種。攝論說，一切種子心識成熟，輾轉和合，增長廣大，依靠兩種執受。一是有色諸根（眼耳鼻舌身）及所依（根所依的身體）執受，二是相名分別言說戲論習氣執受。
問：前面說第八識具有四種意義，所以成為現量（直接的、不帶分別的認知）。請問三量（現量、比量、非量）的行相如何？又八識各具有幾種量？
答：古德解釋說，現量，現，是顯現，即分明證境，不帶名言，沒有籌度之心，親自體證法體，遠離虛妄分別，名為現。言量，量度，是揩定之義，指心在境上度量揩定法的自相，不錯謬，名為量。比量，比是比類，量即量度，以比類量度而知有，名為比量。非量，指心緣境時，對於境
【English Translation】 Question: How does it not cognize (How does it not grasp at objects)?
Answer: Because it possesses three meanings, therefore it does not cognize. First, it is able to counteract (able to oppose), that is, the unconditioned (anāsrava) is able to counteract the defiled (sāsrava) dharma, and is also able to destroy conditioned dharma. Second, the nature is different, because the eighth consciousness (ālaya-vijñāna) is only neutral (avyākrta), while the unconditioned seeds are only of a wholesome (kuśala) nature. Third, they are not in accordance, because the unconditioned seeds do not accord with the conditioned eighth consciousness, and the unconditioned wholesome nature does not accord with the neutral nature, therefore it does not cognize.
Question: Are the unconditioned seeds the object-aspect (nimitta-bhāga)?
Answer: There are two views. One view is that the eighth consciousness does not cognize, so it is not included in the object-aspect. The second view is that it is also the object-aspect, because although the cause does not cognize, it is the object-aspect flow in the result.
Question: Since the seeds and the self-cognition aspect (sva-saṃvedana-bhāga) are not separate, how does the perception-aspect (darśana-bhāga) of the eighth consciousness not cognize the self-cognition aspect?
Answer: Although the seeds are not separate from the self-cognition aspect, when the perception-aspect cognizes, it only cognizes the seeds and does not cognize the self-cognition aspect. If it cognizes the self-cognition aspect, it commits the fault of internal cognition in the cause. It is like the salty taste in water, or the glue and blue color in a pigment.
Question: How many kinds of grasping (grahaṇa) does this eighth consciousness have?
Answer: There are two kinds. The Saṃgrahaṇī says, 'All the seeds of mind-consciousness mature, gradually combine, increase and expand, relying on two kinds of grasping. The first is the grasping of the colored sense faculties (rūpa-indriya) and their support (āśraya). The second is the grasping of the habit-energy (vāsanā) of conceptualization (vikalpa) of appearance (nimitta), name (nāma), discriminating speech (abhilāpa), and playful discourse (prapañca).'
Question: Earlier it was said that the eighth consciousness has four meanings, so it becomes direct perception (pratyakṣa). How are the characteristics of the three kinds of valid cognition (pramāṇa) (direct perception, inference (anumāna), and invalid cognition (apramāṇa))? And how many kinds of valid cognition does each of the eight consciousnesses possess?
Answer: Ancient masters explain that direct perception, 'direct' means manifestation, that is, clearly witnessing the object, without language, without a mind of deliberation, personally experiencing the substance of the dharma, and being free from false discrimination, is called direct. Verbal cognition (śabda-pramāṇa), 'cognition' means measurement, which is the meaning of determining. It refers to the mind measuring and determining the self-nature of the dharma on the object, without error, so it is called cognition. Inference, 'inference' means analogy, 'cognition' means measurement, using analogy to measure and know existence, so it is called inference. Invalid cognition refers to when the mind cognizes an object, regarding the object
錯亂。虛妄分別。不能正知。境不稱心。名為非量。顯揚論云。現量者。有三種相。一非不現見相。二非思構所成相。三非錯亂所見相。一非不現見相者。復有四種。應知。謂由諸根不壞。作意現前時。同類生。異類生。無障礙。不極遠。同類生者。謂欲塵諸根。于欲塵境。上地諸根于上地境。已生等。若生若起。是名同類生。異類生者。謂上地諸根于下地境。若已生等。是名異類生。無障礙者。復有四種。一非覆障所礙。二非隱障所礙。三非映障所礙。四非惑障所礙。覆障所礙者。謂黑闇無明闇。不澄凈色之所覆隔。隱障所礙者。謂或藥草力。或咒術力。或神通力之所隱蔽。映障所礙者。謂少為多物之所映奪。故不可見。或飲食等。為諸毒藥之所映奪。或發毛端。為余粗物之所映奪。如是等類。無量無邊。且如小光為大光所映。不可得見。所謂日光映星月等。又如能治映奪所治。令不可得。謂不凈觀。映奪凈相。無常苦無我觀。映奪常樂我相。無相觀力。映奪眾相。惑障所礙者。謂幻化所作。或相貌差別。或復相似。或內所作目眩惛夢。悶亂酒醉。放逸癲狂。如是等類。名為惑障。若不為此四障所礙。名無障礙。不極遠者。謂非三種極遠。一處極遠。二時極遠。三推析極遠。如是總名非不現見。由非不現見。故名現
【現代漢語翻譯】 現代漢語譯本 錯亂、虛妄分別、不能正確認知、境不稱心，這些被稱為『非量』（非正確的認知方式）。 《顯揚論》中說，『現量』（直接認知）有三種特徵：一、非不現見相（不是不顯現的）；二、非思構所成相（不是由思考構成的）；三、非錯亂所見相（不是錯亂所見的）。 一、非不現見相，又有四種情況需要了解：由於諸根（感官）沒有損壞，作意（專注）現前時，同類生、異類生、無障礙、不極遠。 同類生，指欲界諸根對於欲界塵境，上地諸根對於上地境，已經生起等。若生若起，這被稱為同類生。 異類生，指上地諸根對於下地境，若已經生起等。這被稱為異類生。 無障礙，又有四種情況：一、非覆障所礙（沒有被覆蓋遮蔽）；二、非隱障所礙（沒有被隱藏遮蔽）；三、非映障所礙（沒有被映奪遮蔽）；四、非惑障所礙（沒有被迷惑遮蔽）。 覆障所礙，指被黑暗、無明（愚昧）、不澄凈的色法所覆蓋隔離。 隱障所礙，指被藥草的力量、咒術的力量、或神通的力量所隱藏遮蔽。 映障所礙，指少量被大量的事物所映奪，因此不可見。或者飲食等，被各種毒藥所映奪。或者發毛的末端，被粗大的事物所映奪。像這些等等，無量無邊。比如小光被大光所映，就無法看見，比如日光映照星月等。又比如能治療的映奪所要治療的，使其不可得見，比如不凈觀映奪凈相，無常、苦、無我觀映奪常、樂、我相，無相觀的力量映奪眾相。 惑障所礙，指幻化所作，或者相貌差別，或者相似，或者內心所作的目眩、昏沉、夢境、悶亂、酒醉、放逸、癲狂。像這些等等，被稱為惑障。如果不被這四種障礙所阻礙，就稱為無障礙。 不極遠，指不是三種極遠：一、處極遠（空間極遠）；二、時極遠（時間極遠）；三、推析極遠（分析推理極遠）。 總而言之，以上這些被稱為非不現見。由於非不現見，所以稱為現（現量）。
【English Translation】 English version Confusion, false discrimination, inability to know correctly, and circumstances not according with one's mind are called 'non-perception' (incorrect ways of knowing). The Xianyang Lun states that 'direct perception' (pratyakṣa) has three characteristics: 1. the characteristic of not being non-manifest; 2. the characteristic of not being produced by thought; 3. the characteristic of not being seen in a confused manner. 1. The characteristic of not being non-manifest has four aspects to be understood: when the sense faculties are not impaired and attention (manaskāra) is present, there arise similar kinds, dissimilar kinds, absence of obstruction, and not extremely distant. 'Similar kinds arising' refers to the sense faculties of the desire realm in relation to the objects of the desire realm, and the sense faculties of the higher realms in relation to the objects of the higher realms, which have already arisen, etc. If they arise or occur, this is called 'similar kinds arising'. 'Dissimilar kinds arising' refers to the sense faculties of the higher realms in relation to the objects of the lower realms, which have already arisen, etc. This is called 'dissimilar kinds arising'. 'Absence of obstruction' has four aspects: 1. not obstructed by covering obstacles; 2. not obstructed by hidden obstacles; 3. not obstructed by overshadowing obstacles; 4. not obstructed by delusive obstacles. 'Obstructed by covering obstacles' refers to being covered and separated by darkness, ignorance (avidyā), or impure forms. 'Obstructed by hidden obstacles' refers to being hidden and concealed by the power of herbs, the power of mantras, or the power of supernormal abilities. 'Obstructed by overshadowing obstacles' refers to a small amount being overshadowed by a large amount of things, and therefore not being visible. Or food, etc., being overshadowed by various poisons. Or the tip of a hair being overshadowed by a coarse object. Such things are immeasurable and boundless. For example, a small light is overshadowed by a large light and cannot be seen, such as sunlight overshadowing the stars and moon. Also, that which can cure overshadows that which needs to be cured, making it impossible to be seen, such as the contemplation of impurity overshadowing the appearance of purity, the contemplation of impermanence, suffering, and no-self overshadowing the appearance of permanence, pleasure, and self, and the power of the contemplation of no-characteristics overshadowing all characteristics. 'Obstructed by delusive obstacles' refers to that which is created by illusion, or differences in appearance, or similarities, or internal creations such as dizziness, faintness, dreams, confusion, drunkenness, recklessness, and madness. Such things are called delusive obstacles. If one is not obstructed by these four obstacles, it is called 'absence of obstruction'. 'Not extremely distant' refers to not being three kinds of extreme distance: 1. extreme distance in place; 2. extreme distance in time; 3. extreme distance in analytical reasoning. In summary, all of the above are called 'not non-manifest'. Because of 'not non-manifest', it is called 'direct perception' (pratyakṣa).
量。二非思構所成相者。謂建立境界。取所依境。才取便成。非思構之所成。故名為現量。三非錯亂所見相者。當有七種。一想錯亂。二數錯亂。三形錯亂。四顯錯亂。五業錯亂。六心錯亂。七見錯亂。想錯亂者。謂于非彼相。起彼相想。如於陽焰鹿渴相。起於水想。數錯亂者。謂于少數。起多增上慢。如翳眩者。於一月處。見多月像。形錯亂者。謂于余形。起余形增上慢。如於旋火。見彼輪形。顯錯亂者。謂于余顯色。起余顯色增上慢。如為迦末羅病損壞眼根。于非黃色。悉見黃相。業錯亂者。謂于無業。起有業增上慢。如執卷馳走。見樹奔流。心錯亂者。謂即於五種所錯亂義。心生喜樂。見錯亂者。謂即於五種所錯亂義。忍受顯說。安立寶重。妄想堅執。若非如是錯亂所見。名為現量。又云。現量者。如五塵色法。是第八識所變相分。前五轉識並明瞭意識。緣此之時。最初遇境。未起分別。不帶名言。能緣之智親證。境體。得法自性。名為現量得自相也。若前五識及第八識。於一切時。皆是現量。得法自相。不簡因果漏無漏位。一切皆爾。若第六識。緣彼五塵境時。于彼法體生分別心。而起言說。言說所及。不能親證。以是假智所緣。名得共相。不簡因中果位。但于境體起分別心。及起言詮之時。皆名得於共相。
【現代漢語翻譯】 現代漢語譯本： 二、非思構所成相（不是通過思考構建而成的表象）：指的是建立境界，選取所依賴的境，剛剛選取就成立，不是通過思考構建而成的，所以叫做現量（pratyakṣa，直接感知）。 三、非錯亂所見相（不是由錯亂導致的所見表象）：有七種錯亂。 1. 想錯亂（saṃjñā-viparyāsa，想顛倒）：對於不是那個事物，產生那個事物的想法。例如，對於陽焰（陽光下的塵土看起來像水）這種鹿渴相（鹿因口渴而產生的幻覺），產生水的想法。 2. 數錯亂（saṃkhyā-viparyāsa，數顛倒）：對於少數，產生多數的增上慢（adhimāna，未得謂得）。例如，眼睛有翳病的人，在一個月亮的位置，看到多個月亮的影像。 3. 形錯亂（saṃsthāna-viparyāsa，形顛倒）：對於其他的形狀，產生其他形狀的增上慢。例如，旋轉的火，看起來像輪子的形狀。 4. 顯錯亂（varṇa-viparyāsa，顏色顛倒）：對於其他的顏色，產生其他顏色的增上慢。例如，得了迦末羅病（一種眼病）損壞了眼根的人，對於不是黃色的東西，都看到黃色的表象。 5. 業錯亂（kriyā-viparyāsa，作用顛倒）：對於沒有作用的事物，產生有作用的增上慢。例如，拿著書卷奔跑，看到樹木在倒流。 6. 心錯亂（citta-viparyāsa，心顛倒）：對於以上五種錯亂的意義，內心產生喜悅。 7. 見錯亂（dṛṣṭi-viparyāsa，見顛倒）：對於以上五種錯亂的意義，忍受、宣說、安立為珍寶，妄想堅固執著。如果不是像這樣錯亂所見，就叫做現量。 又說：現量，例如五塵色法（五種感官對象，即色、聲、香、味、觸），是第八識（阿賴耶識，ālayavijñāna）所變現的相分（nimitta-bhāga，對象的顯現）。前五轉識（眼識、耳識、鼻識、舌識、身識）以及明瞭意識（mano-vijñāna，第六識），在緣取這些對象的時候，最初接觸境，還沒有產生分別，不帶有名稱概念，能夠緣取之智親自體證境的本體，獲得法的自性，叫做現量，得到自相（svalakṣaṇa，事物的獨特性質）。 如果前五識以及第八識，在一切時候，都是現量，得到法的自相，不區分因果、有漏無漏的階段，一切都是這樣。如果第六識，緣取五塵境的時候，對於那個法的本體產生分別心，並且開始言說，言說所能達到的，不能親自體證，因為這是假智所緣，叫做得到共相（sāmānya-lakṣaṇa，事物的共性）。不區分因中的果位，只要對於境的本體產生分別心，以及開始言說的時候，都叫做得到共相。
【English Translation】 English version: 2. The aspect of not being formed by thought construction: This refers to establishing a realm, selecting a dependent object. The moment it is selected, it is established. It is not formed by thought construction, therefore it is called pratyakṣa (direct perception). 3. The aspect of not being seen through confusion: There are seven types of confusion. 1. Confusion of thought (saṃjñā-viparyāsa): Regarding something that is not that thing, giving rise to the thought of that thing. For example, with respect to the mirage (dust in sunlight appearing like water), which is a deer's thirst appearance, giving rise to the thought of water. 2. Confusion of number (saṃkhyā-viparyāsa): Regarding a small number, giving rise to an increased arrogance. For example, someone with cataracts sees multiple moons in the place of one moon. 3. Confusion of form (saṃsthāna-viparyāsa): Regarding other forms, giving rise to an increased arrogance of other forms. For example, seeing the shape of a wheel in a spinning fire. 4. Confusion of appearance (varṇa-viparyāsa): Regarding other appearances, giving rise to an increased arrogance of other appearances. For example, someone whose eye faculty is damaged by kāmalā disease (a type of eye disease) sees yellow appearances in everything that is not yellow. 5. Confusion of action (kriyā-viparyāsa): Regarding something without action, giving rise to an increased arrogance of having action. For example, holding a scroll and running, seeing the trees flowing backwards. 6. Confusion of mind (citta-viparyāsa): With respect to the meaning of the above five confusions, the mind gives rise to joy. 7. Confusion of view (dṛṣṭi-viparyāsa): With respect to the meaning of the above five confusions, enduring, proclaiming, establishing as precious, delusionally clinging firmly. If it is not seen through such confusion, it is called pratyakṣa. Furthermore, it is said: Pratyakṣa is like the five sense objects (pañca-viṣaya, i.e., form, sound, smell, taste, and touch), which are the aspect-division (nimitta-bhāga) transformed by the eighth consciousness (ālayavijñāna). When the first five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) and the clear consciousness (mano-vijñāna, the sixth consciousness) cognize these objects, they initially encounter the object, have not yet given rise to discrimination, do not carry nominal concepts, and the wisdom that can cognize directly experiences the essence of the object, obtaining the self-nature of the dharma. This is called pratyakṣa, obtaining the svalakṣaṇa (unique characteristic) of the object. If the first five consciousnesses and the eighth consciousness are always pratyakṣa, obtaining the svalakṣaṇa of the dharma, without distinguishing between the stages of cause and effect, with or without outflows, everything is like this. If the sixth consciousness cognizes the five sense objects, it gives rise to a discriminating mind towards the essence of that dharma and begins to speak. What speech can reach cannot be directly experienced, because it is cognized by false wisdom, and is called obtaining the sāmānya-lakṣaṇa (common characteristic). Without distinguishing between the stages of cause and effect, as long as a discriminating mind arises towards the essence of the object and speech begins, it is called obtaining the sāmānya-lakṣaṇa.
及佛后得智緣事境時。起分別故。起言說故。亦是假智。非是得彼共相法體。但是得彼共相之義也。因此更依因明。解現量義。準因明疏略有二解。一現之量。謂前五識。依所依根。于現在世緣現有境。根亦與識同照前境。有發識用。根義顯勝。得顯現名。雖照于境。以體是色。無緣慮用不能量度。但有現義。不得量名。唯心心所量度于境。緣慮用增。體具現義。亦有量境之能。今從能發之根。顯所發識。名現之量。依士釋也。二現即量。謂明瞭意識一分。除余散意識。及獨頭起者。並取定意識。及第八識能緣見分。親緣現境作用顯現。而彼所依意根界體。非顯現故。故不取之。但就能緣見分。現即是量。持業釋也。
又古師問。若準前說。假智所詮。但得共相之義。不得共相法體。如口說色時。口應被礙。以彼色體以質礙為自相故。既不被色礙。故知不得彼體但得彼義者。且如第八識及與眼識並明瞭意識。現量智起。緣火之時。既言現量得法自相。寧不燒心。若不被燒。應不得於火之自相。何名現量境耶。若許被燒。即世間現見火時。眼不被損。便有世間現量相違過。
答曰。雖不被燒。亦得自相。名為現量。所以者何。以心細色粗故。心細無狀。色粗有形。故緣彼火時。雖得自相。然不被燒。亦名現
【現代漢語翻譯】 現代漢語譯本：當佛陀證悟后，在因緣、事物、境界生起時，由於生起分別，由於生起言說，這也是假智（虛假的智慧）。並非真正獲得彼共相（普遍相）的法體（事物本體），而只是獲得彼共相的意義。因此，更進一步依據因明（古印度邏輯學），解釋現量（直接認知）的意義。參照因明疏略，大概有兩種解釋： 一、『現之量』，指的是前五識（眼識、耳識、鼻識、舌識、身識）。它們依靠各自的所依根（眼根、耳根、鼻根、舌根、身根），在現在世緣取現有的境界。根也與識一同照了前面的境界，具有引發識的作用。根的意義顯得更為殊勝，因此得到『顯現』之名。雖然根照了境界，但因為其體是色法（物質），沒有緣慮（認知）的作用，不能量度（衡量），所以只有『現』的意義，而沒有『量』的名義。只有心和心所（心理活動）才能量度境界，緣慮的作用更強，本體具有『現』的意義，也有量度境界的能力。現在從能引發的根，來顯示所引發的識，稱為『現之量』，這是依士釋（一種語法解釋）。 二、『現即量』，指的是明瞭意識的一部分，排除其餘散亂的意識，以及獨頭意識（無根意識）。這裡也包括禪定中的意識，以及第八識（阿賴耶識）能緣的見分（認知能力）。它們親緣現前的境界，作用顯現。而它們所依靠的意根界體，因為不顯現，所以不取。只是就能夠緣慮的見分而言，『現』就是『量』，這是持業釋（一種語法解釋）。 又有古師提問：如果按照前面的說法，假智所詮釋的，只是得到共相的意義，而得不到共相的法體。比如口說『色』的時候，口應該被障礙，因為色體的自相（自身特性）就是以質礙（物質阻礙）為特性。既然口沒有被色所障礙，就知道並沒有得到色的本體，而只是得到色的意義。那麼，比如第八識以及眼識，還有明瞭意識，現量智生起，緣取火的時候，既然說現量得到法的自相，難道不會燒心嗎？如果不被燒，就應該沒有得到火的自相，那還叫什麼現量境呢？如果允許被燒，那麼世間現見火的時候，眼睛不會被損害，這就有與世間現量相違背的過失。 回答說：雖然不被燒，也能得到自相，這叫做現量。為什麼呢？因為心細而色粗。心細微沒有形狀，色粗大有形體。所以緣取火的時候，雖然得到火的自相，但不會被燒，也可以稱為現量。
【English Translation】 English version: When, after the Buddha's enlightenment, conditions, things, and realms arise, due to the arising of discrimination and speech, this is also false wisdom (jñāna). It is not truly obtaining the dharma-essence (dharma-svarūpa) of that common characteristic (sāmānya-lakṣaṇa), but only obtaining the meaning of that common characteristic. Therefore, further relying on Hetuvidyā (ancient Indian logic), the meaning of perception (pratyakṣa) is explained. According to the commentary on Hetuvidyā, there are roughly two explanations: First, 'perception as measurement' refers to the first five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness). They rely on their respective sense organs (eye-organ, ear-organ, nose-organ, tongue-organ, body-organ) to cognize existing objects in the present moment. The sense organs also illuminate the preceding objects along with the consciousnesses, having the function of initiating consciousness. The meaning of the sense organs appears more prominent, hence they receive the name 'manifestation'. Although the sense organs illuminate the objects, because their essence is matter (rūpa), they lack the function of cognition (manasikara) and cannot measure (pariccheda). Therefore, they only have the meaning of 'manifestation' but not the name of 'measurement'. Only the mind (citta) and mental factors (caitasika) can measure objects, the function of cognition being stronger, and the essence possessing the meaning of 'manifestation', also having the ability to measure objects. Now, from the sense organ that can initiate, the consciousness that is initiated is revealed, called 'perception as measurement'. This is an appositional compound (ṣaṣṭhī-tatpuruṣa). Second, 'perception is measurement' refers to a portion of clear consciousness (maniścitta), excluding the remaining scattered consciousnesses, as well as independent consciousness (svatantra-citta). This also includes consciousness in samādhi (meditative absorption), and the cognitive aspect (darśana-bhāga) that the eighth consciousness (ālayavijñāna) can cognize. They directly cognize the present objects, and their function manifests. However, the underlying root of mind (manas) and the element of mind (dhātu) are not taken because they do not manifest. Only in terms of the cognitive aspect that can cognize, 'perception' is 'measurement'. This is a determinative compound (karmadhāraya). Furthermore, an ancient teacher asked: If according to the preceding statement, what is explained by false wisdom is only obtaining the meaning of the common characteristic, and not obtaining the dharma-essence of the common characteristic. For example, when the mouth speaks of 'color' (varṇa), the mouth should be obstructed, because the self-characteristic (svalakṣaṇa) of the color-essence is characterized by material obstruction (pratigha). Since the mouth is not obstructed by color, it is known that the essence of color is not obtained, but only the meaning of color is obtained. Then, for example, when the eighth consciousness, as well as eye-consciousness, and clear consciousness, arise with perceptual wisdom, cognizing fire (agni), since it is said that perception obtains the self-characteristic of the dharma, wouldn't it burn the mind? If it is not burned, then it should not have obtained the self-characteristic of fire, so what is it called the realm of perception? If it is allowed to be burned, then when fire is seen in the world, the eyes are not damaged, which would contradict worldly perception. The answer is: Although it is not burned, it can also obtain the self-characteristic, which is called perception. Why? Because the mind is subtle and matter is coarse. The mind is subtle and without form, while matter is coarse and has shape. Therefore, when cognizing fire, although the self-characteristic of fire is obtained, it is not burned, and it can also be called perception.
量。又彼粗色。實亦不能壞於細色。何況心法。如火災起時。欲界火災。但燒欲界。然不能燒色界定地。殊妙細色故。彼色界自起火災。燒于自地。
問。既言心細色粗心緣火時。心不被燒者。如阿羅漢化火焚身。心智隨滅。此如何通。
答曰。化火焚身。但燒扶根之塵。非燒五種清凈色根。及彼心智。其五種清凈色根。及彼心智。以無所依扶塵。緣闕不生。得非擇滅。雖是定火。亦不能燒。粗細異故。定火對世火雖是細妙。對心猶粗。以是色法有形質故。比量者。此復五種。一相。二體。三業。四法。五因果。一相比量者。謂隨其所有相貌相屬。或由現在及先所推度境界。如以見幢故。比知有車。以見煙故。比知有火等。二體比量者。由現見彼自體性故。比類彼物不現見體。或現見彼一分自體。比類余分。如以現在。比類去來等。三業比量者。謂以作用。比業所依。如見遠物無有動搖鳥集其上。如是等事。比知是杌。若有動搖等事。比知是人等。四法比量者。謂於一切相屬著法。以一比余。如屬無常。比知有故。以屬苦故。比空無我。以屬生故。比有老法。以屬老故。比有死法等。五因果比量者。謂因果相比。如見物行。比有所至。見有所至。比先有行。若見有人如法事王。比知當獲廣大祿位。見大祿
【現代漢語翻譯】 現代漢語譯本：此外，粗色實際上也不能破壞細色，更何況是心法。例如，火災發生時，欲界的火災只能燒燬欲界，但不能燒燬定地（指禪定所生的色界天）。因為定地的色法殊勝微妙，所以只有定地自身發生火災時，才能燒燬自身。
問：既然說心是細的，色是粗的，心緣於火時，心不會被燒燬。但如果阿羅漢以化火焚身，心智也隨之滅亡，這又該如何解釋呢？
答：化火焚身，只是燒燬扶根的塵（指四大種所生的色法），而不是燒燬五種清凈色根（眼、耳、鼻、舌、身五根）以及心智。這五種清凈色根以及心智，因為沒有所依扶的塵，因緣闕如而不生，從而獲得非擇滅（通過智慧斷除煩惱而獲得的滅）。即使是定火，也不能燒燬它們，因為粗細不同。定火相對於世間的火來說雖然是細妙的，但相對於心來說仍然是粗的，因為它是有形質的色法。比量有五種：一、相；二、體；三、業；四、法；五、因果。一、相比量：根據事物所具有的相貌和相互關聯，或者通過現在和先前所見來推斷境界。例如，看到旗幟（幢）就知道有車，看到煙就知道有火等等。二、體比量：通過現見事物的自體性，來類比推斷未現見的事物。或者現見事物的一部分自體，來類比推斷其餘部分。例如，通過現在來類比推斷過去和未來等等。三、業比量：通過作用來推斷作用所依賴的事物。例如，看到遠處的東西沒有動搖，鳥停留在上面，像這樣的情況，就知道那是木樁（杌）。如果有動搖等情況，就知道那是人等等。四、法比量：對於一切相互關聯的法，通過一個來類比推斷其餘的。例如，因為屬於無常，就知道是有為法；因為屬於苦，就知道是空和無我；因為屬於生，就知道有老法；因為屬於老，就知道有死法等等。五、因果比量：通過因果關係來相互推斷。例如，看到物體在移動，就知道它將到達某個地方；看到它到達了某個地方，就知道它先前有移動。如果看到有人如法地侍奉國王，就知道他將來會獲得廣大的俸祿；看到獲得了大的俸祿
【English Translation】 English version: Furthermore, coarse matter cannot actually destroy subtle matter, let alone mental phenomena. For example, when a fire disaster occurs, the fire disaster in the Desire Realm only burns the Desire Realm, but cannot burn the Dhyana Grounds (定地) [the form realm heavens attained through meditative absorption]. Because the matter of the Dhyana Grounds is particularly subtle and wonderful, only when a fire disaster arises in the Dhyana Grounds themselves can it burn their own grounds.
Question: Since it is said that the mind is subtle and matter is coarse, and when the mind is associated with fire, the mind is not burned, how can we reconcile this with the fact that when an Arhat (阿羅漢) [one who has attained Nirvana] transforms fire to burn his body, his mind and wisdom also perish?
Answer: Transforming fire to burn the body only burns the dust that supports the roots (扶根之塵) [the physical elements that support the sense organs], not the five pure sense roots (五種清凈色根) [eye, ear, nose, tongue, and body] and the mind and wisdom. These five pure sense roots and the mind and wisdom, because they lack the supporting dust, and the conditions are absent, do not arise and thus attain Nirodha-samapatti (非擇滅) [cessation attained through wisdom]. Even the fire from Samadhi (定) [meditative concentration] cannot burn them, because of the difference in coarseness and subtlety. Although the fire from Samadhi is subtle and wonderful compared to worldly fire, it is still coarse compared to the mind, because it is a material phenomenon with form. There are five types of inference (比量): 1. Inference by characteristic (相); 2. Inference by substance (體); 3. Inference by function (業); 4. Inference by property (法); 5. Inference by cause and effect (因果). 1. Inference by characteristic: Inferring a state based on the characteristics and relationships it possesses, or by deducing from present and past observations. For example, seeing a banner (幢) [flag] infers the presence of a chariot, seeing smoke infers the presence of fire, and so on. 2. Inference by substance: Inferring unseen objects by observing their inherent nature. Or inferring the remaining parts by observing a portion of their inherent nature. For example, inferring the past and future based on the present, and so on. 3. Inference by function: Inferring the basis of an action by observing the action itself. For example, seeing a distant object that does not move and birds perched on it, one infers that it is a stump (杌). If there is movement, one infers that it is a person, and so on. 4. Inference by property: Inferring the remaining properties based on one property of related phenomena. For example, because it is impermanent, one infers that it is conditioned; because it is suffering, one infers that it is empty and without self; because it is subject to birth, one infers that it is subject to aging; because it is subject to aging, one infers that it is subject to death, and so on. 5. Inference by cause and effect: Inferring based on the relationship between cause and effect. For example, seeing an object moving, one infers that it will reach a certain place; seeing that it has reached a certain place, one infers that it moved previously. If one sees someone serving the king according to the Dharma, one infers that they will receive great rewards in the future; seeing great rewards
位。比知先已如法事王等。三量八識分別者。前五轉識。唯是現量。以前五識顯現證境。不作行解心。得法自性。任運轉故。第六意識遍通三量有二。一明瞭意識。與五同緣。通三量。初念得五塵自性。是現量。第二念至作解心時。若量境不謬。是比量。若心所不稱境知。即是非量。二獨頭意識有三。一散位獨頭。亦通三量。多是比非。若緣現量。此得五識引起獨散意識。說為于第一念。緣前來五識所緣五塵之境。得其自性。名現量。二定中獨頭。唯是現量。三夢中獨頭。唯是非量。若見分唯非量。內二分是現量。第七末那。約有漏位中。唯是非量。妄執第八見分為我。為法。故本來第八見分。是白凈無記。然非是我。今被第七妄執為我。不稱境知。故名非量。若第七內二分。唯現量。第八賴耶同五現量。如前已解。
問。真似現量。如何分別。
答。古釋現量有二。一真。二似。真現量者。體即五識身。五俱意。諸自證分。諸定心。兼第八識。此等諸心心所。有六義名現。一現有。簡龜毛等。二現在。簡過未。三顯現。簡種子。無作用故。四現離照現。名為現。謂能緣之心行相。遠離諸分別故。謂離隨念計度名言種類諸門等。分別心故。因明論云。此中現量。謂無分別。釋云。即顯能緣行相。不籌不度
【現代漢語翻譯】 現代漢語譯本 位。比如已經如法侍奉過國王等。關於三量（trimāṇa，衡量認知的有效性）、八識（aṣṭa-vijñāna，八種意識）的分別：前五轉識（pañca-pravṛtti-vijñāna，眼、耳、鼻、舌、身五種感官意識）唯是現量（pratyakṣa-māṇa，直接認知），因為前五識顯現地證實境界，不作分別和理解，獲得法的自性，任其運轉的緣故。第六意識（manovijñāna，意識）普遍貫通三量，有兩種情況：一，明瞭意識，與五識共同緣取，貫通三量。最初一念得到五塵（pañca-viṣaya，色、聲、香、味、觸五種感官對像）的自性，是現量。第二念乃至產生分別理解時，如果衡量境界沒有謬誤，是比量（anumāna-māṇa，推論認知）。如果心所（caitta，心理活動）不符合境界的認知，就是非量（abhrānta-māṇa，錯誤認知）。二，獨頭意識（svatantra-manaskāra，獨立意識）有三種：一，散位獨頭，也貫通三量，多數是比量和非量。如果緣取現量，這是指五識引起的獨散意識，說是于第一念，緣取前來五識所緣的五塵境界，得到它的自性，名為現量。二，定中獨頭，唯是現量。三，夢中獨頭，唯是非量。如果見分（darśana-bhāga，能見部分）唯是非量，內二分是現量。第七末那識（kliṣṭa-manas，末那識），在有漏位（sāsrava-bhūmi，有煩惱的狀態）中，唯是非量，妄執第八阿賴耶識（ālayavijñāna，阿賴耶識）的見分為我，為法。所以本來第八識的見分，是白凈無記（avyākṛta，非善非惡），然而不是我，現在被第七識妄執為我，不符合境界的認知，所以名叫非量。如果第七識的內二分，唯是現量。第八阿賴耶識同於五現量，如前面已經解釋的。\n問：真現量和似現量，如何分別？\n答：古老的解釋中，現量有兩種：一，真；二，似。真現量，它的本體就是五識身，五俱意（pañca-samprayukta-citta，與五識相應的意識），諸自證分（svasaṃvedana-bhāga，自證分），諸定心（samādhi-citta，禪定之心），兼第八識。這些心和心所，有六種含義可以稱為『現』：一，現有，簡別于龜毛等不存在的事物。二，現在，簡別於過去和未來。三，顯現，簡別于種子，因為種子沒有作用。四，現離照現，名為現，是指能緣之心行相，遠離各種分別的緣故。就是遠離隨念、計度、名言、種類等各種門類的分別心。因明論（hetuvidyā-śāstra，因明學）中說：『此中現量，謂無分別。』解釋說：『就是顯現能緣的行相，不籌劃，不揣度。』
【English Translation】 English version For example, having already served the king and others according to the Dharma. Regarding the distinctions of the three pramāṇas (trimāṇa, valid means of cognition) and eight vijñānas (aṣṭa-vijñāna, eight consciousnesses): The first five pravṛtti-vijñānas (pañca-pravṛtti-vijñāna, the five sensory consciousnesses of eye, ear, nose, tongue, and body) are only pratyakṣa-māṇa (direct perception), because the first five consciousnesses manifestly verify the realm, without making discriminations or understanding, obtaining the self-nature of the Dharma, allowing it to operate freely. The sixth manovijñāna (mind consciousness) universally penetrates the three pramāṇas, with two situations: First, clear consciousness, which co-arises with the five consciousnesses, penetrates the three pramāṇas. The initial thought obtains the self-nature of the five viṣayas (pañca-viṣaya, the five sense objects of form, sound, smell, taste, and touch), which is pratyakṣa-māṇa. From the second thought onwards, when discrimination and understanding arise, if the measurement of the realm is not mistaken, it is anumāna-māṇa (inferential cognition). If the caitta (mental activity) does not accord with the cognition of the realm, it is abhrānta-māṇa (erroneous cognition). Second, svatantra-manaskāra (independent consciousness) has three types: First, scattered independent consciousness, which also penetrates the three pramāṇas, mostly being anumāna and abhrānta. If it cognizes pratyakṣa-māṇa, this refers to the scattered consciousness arising from the five consciousnesses, said to be in the first thought, cognizing the realm of the five sense objects cognized by the preceding five consciousnesses, obtaining its self-nature, called pratyakṣa-māṇa. Second, independent consciousness in samādhi (meditative concentration) is only pratyakṣa-māṇa. Third, independent consciousness in dreams is only abhrānta-māṇa. If the darśana-bhāga (seeing-part) is only abhrānta-māṇa, the inner two parts are pratyakṣa-māṇa. The seventh kliṣṭa-manas (afflicted mind), in the sāsrava-bhūmi (contaminated state), is only abhrānta-māṇa, falsely clinging to the seeing-part of the eighth ālayavijñāna (storehouse consciousness) as self and as Dharma. Therefore, originally, the seeing-part of the eighth consciousness is avyākṛta (undetermined), yet it is not self, but now it is falsely clung to by the seventh consciousness as self, not according with the cognition of the realm, hence it is called abhrānta-māṇa. If the inner two parts of the seventh consciousness are only pratyakṣa-māṇa. The eighth ālayavijñāna is the same as the five pratyakṣa-māṇas, as explained earlier.\nQuestion: How are true and apparent pratyakṣa-māṇa distinguished?\nAnswer: In ancient explanations, there are two types of pratyakṣa-māṇa: First, true; second, apparent. True pratyakṣa-māṇa, its essence is the five vijñāna-kāyas (aggregate of five consciousnesses), the pañca-samprayukta-citta (consciousness associated with the five senses), all svasaṃvedana-bhāgas (self-cognizing parts), all samādhi-cittas (meditative minds), and also the eighth consciousness. These minds and mental factors have six meanings that can be called 'direct': First, existing, distinguishing from non-existent things like turtle hair. Second, present, distinguishing from past and future. Third, manifest, distinguishing from seeds, because seeds have no function. Fourth, 'direct' is named as 'direct' because it is apart from illumination, referring to the aspect of the cognizing mind being far from various discriminations. That is, it is far from the discriminating mind of recollection, calculation, language, categories, and other such doors. The hetuvidyā-śāstra (science of reasoning) says: 'Here, pratyakṣa-māṇa means without discrimination.' The explanation says: 'It manifests the aspect of the cognizer, without planning or estimating.'
。任運因循。照符前境故也。五現謂明現。謂諸定心澄湛。隨緣何境。皆明證故。即明證眾境。名為現量。六現謂親現。即親冥自體。若一切散心。若親于境明異自體。皆名現量。第五明現。第六親現。此二種義。簡諸邪智等。如病眼見空華毛輪等。雖離分別任運而緣。然不能明證眾境。親冥自體。故非現量也。似現量者。準理而言。有五種智。皆名似現量。一散心緣過去。二獨意緣現在。三散意緣未來。四緣三世疑智。五緣現在諸惑亂解。此等諸心能緣行相。有籌度故。皆不以自相為境故。又隨先所受分別轉故。名似現量。然有二種。一無分別心。謂愚癡人類。及任運見於空華等。雖無分別。然不分明冥證境故。名似現量。二有分別心。現帶名言。不得法之自相。妄謂分明。得境自體。名似現量。又云。男女天地等。見一合相。名似現量。此以眾緣合故。如攬眾微以成於色。合五陰以成於人。名一合相。如是見者。是有分別智。于義異轉。故名似現量。真現量者。如一合相。相不可得。金剛經云。如來說一合相。即非一合相。以從緣合。即無性故。無性之性。是所證理。如是知者。是正智生。是自相處轉。名真現量。又拂能所證跡。為真現量。謂若有如外之智與如合者。猶有所得。非真實證。能所兩亡。方為真現。
【現代漢語翻譯】 現代漢語譯本：隨順自然規律，依照先前所見之境而行。五現指明現，即指各種禪定之心澄澈平靜，隨順因緣顯現任何境界，都能清楚地證實。這種清楚地證實各種境界，就叫做現量。六現指親現，即親身冥合於自體。無論是散亂之心，還是清楚地認識到與境界不同的自體，都叫做現量。第五種明現和第六種親現，這兩種意義是爲了區別于各種邪智等。比如，患病之眼所見到的空花、毛輪等，雖然離開了分別，隨順自然規律而緣起，但不能清楚地證實各種境界，也不能親身冥合於自體，所以不是現量。類似現量的，按照道理來說，有五種智慧，都叫做類似現量。一是散亂之心緣於過去，二是獨意緣于現在，三是散意緣于未來，四是緣於三世的疑智，五是緣于現在的各種惑亂之解。這些心能夠緣起的行相，因為有籌劃思度，所以都不是以自相為境界。而且，隨著先前所接受的分別而運轉，所以叫做類似現量。然而，有兩種情況。一是無分別心，指愚癡之人，以及隨順自然規律見到空花等，雖然沒有分別，但不能分明地冥合於境界，所以叫做類似現量。二是有分別心，顯現時帶有名稱言語，不能得到法的自相，卻錯誤地認為分明地得到了境界的自體，叫做類似現量。又說，男女、天地等，見到一個聚合之相，叫做類似現量。這是因為眾多因緣聚合的緣故，如同聚集眾多微塵而形成顏色，聚合五陰而形成人，叫做一個聚合之相。這樣見到的，是有分別的智慧，在意義上發生了轉變，所以叫做類似現量。真正的現量，如同一個聚合之相，其相是不可得的。《金剛經》說：『如來說一合相，即非一合相。』因為是從因緣聚合而生，所以沒有自性。沒有自性的自性，是所證悟的真理。像這樣認知，是正智生起，是在自相之處運轉，叫做真現量。又，拂去能證和所證的痕跡，就是真正的現量。如果還有如外之智與如如（Tathata）相合，仍然有所得，不是真實的證悟。能證和所證都消失了，才是真正的現量。
【English Translation】 English version: It accords with the natural course, following the previously perceived realm. The 'five manifestations' refer to 'clear manifestation,' meaning that all meditative minds are clear and tranquil. Whatever realm arises according to conditions, it can be clearly verified. This clear verification of all realms is called 'present moment awareness' (現量, xian liang). The 'six manifestations' refer to 'intimate manifestation,' which is the intimate merging with one's own essence. Whether it is a scattered mind or a clear recognition of the self-essence different from the realm, it is called 'present moment awareness.' The fifth, 'clear manifestation,' and the sixth, 'intimate manifestation,' are meant to distinguish from various erroneous wisdoms. For example, the empty flowers and whirling hairs seen by diseased eyes, although free from discrimination and arising according to the natural course, cannot clearly verify all realms, nor intimately merge with the self-essence, so they are not 'present moment awareness.' That which resembles 'present moment awareness,' according to reason, includes five types of wisdom, all called 'pseudo-present moment awareness.' First, a scattered mind clinging to the past; second, a singular thought clinging to the present; third, a scattered thought clinging to the future; fourth, a wisdom of doubt clinging to the three times; fifth, a clinging to various confused understandings in the present. These minds, capable of clinging to appearances, are not taking the self-nature as their object because they involve deliberation and consideration. Moreover, they operate according to previously accepted discriminations, hence they are called 'pseudo-present moment awareness.' However, there are two situations. First, the non-discriminating mind, referring to ignorant people and those who naturally see empty flowers, etc. Although there is no discrimination, they cannot clearly merge with the realm, so it is called 'pseudo-present moment awareness.' Second, the discriminating mind, which manifests with names and words, cannot attain the self-nature of the Dharma, yet mistakenly believes it has clearly attained the self-essence of the realm, is called 'pseudo-present moment awareness.' Furthermore, it is said that seeing a composite appearance, such as male and female, heaven and earth, is called 'pseudo-present moment awareness.' This is because of the aggregation of numerous conditions, like gathering numerous dust motes to form a color, or aggregating the five skandhas to form a person, called a composite appearance. Such seeing is a discriminating wisdom, which transforms in meaning, hence it is called 'pseudo-present moment awareness.' True 'present moment awareness' is like a composite appearance, whose appearance is unattainable. The Diamond Sutra says: 'What the Tathagata (如來, Ru Lai) calls a composite appearance is not a composite appearance.' Because it arises from the aggregation of conditions, it has no self-nature. The self-nature of no self-nature is the truth to be realized. Knowing this is the arising of right wisdom, operating in the place of self-nature, called true 'present moment awareness.' Moreover, sweeping away the traces of the knower and the known is true 'present moment awareness.' If there is still an external wisdom that merges with Suchness (Tathata), there is still something attained, not a true realization. Only when both the knower and the known vanish is there true 'present moment awareness.'
唯識論云。若時于所緣。智都無所得。爾時住唯識。離二取相故。經云。亦無如外智慧證於如。乃是為真現量也。是以諸佛施為。悉皆現量。如守護國界主陀羅尼經云。如來悉知彼諸眾生。出息入息。種種飲食。種種資具。種種相貌。種種根器。種種行解。種種心性。死此生彼。剎那流注。生滅相續。如來悉知如是一切。現量所得。非比量知。云何現量。謂不動念。如實而知。非流注心。入於過去。如是知時。智慧具足。隨眾生心。種種說法。
問。本識變似根身器世間等。為是自變。為是共變。
答。此有四句。一共中共變。二共中不共變。三不共中不共變。四不共中共變。識論云。所言共變者。謂異熟識。由共相種成熟力故識似色等器世間相。即外大種。及所造色。雖諸有情所變各別。而相相似。處所無異。如眾燈明。各遍似一。釋云。此義意言。由自種子為因緣故。本識變為器世間相。唯外非情。此即能造及所造色。在外處。故言外大種。非心外法。且諸種子總有二種。一是共相。二不共相。何為共相。多人所感故。雖知人人所變各別。名為唯識。然有相似共受用義。說名共相。實非自變。他能用之。若能用者。此即名緣心外法故。然我此物為增上緣。令多人可共受用。名共。如山河等。不共相者
【現代漢語翻譯】 現代漢語譯本： 《唯識論》說：『如果對於所緣境，智慧完全沒有獲得，這時就安住于唯識，因為遠離了能取和所取二相。』 經中說：『也沒有像外在的智慧可以證知如如，這才是真正的現量。』 因此，諸佛的施設作為，全部都是現量。如同《守護國界主陀羅尼經》所說：『如來完全知曉那些眾生的出息入息、種種飲食、種種資具、種種相貌、種種根器、種種行解、種種心性、死於此處而生於彼處，剎那間的流注，生滅的相續，如來完全知曉這一切，是現量所得，不是通過比量而知。』 什麼是現量呢？就是不動念，如實地知曉，不是流注的心，進入過去。像這樣知曉的時候，智慧具足，隨順眾生的心，種種說法。
問：本識變現出類似根身（indriya-kaya，感覺器官和身體）、器世間（bhajana-loka，容納有情眾生的物質世界）等等，是自身變現，還是共同變現？
答：這裡有四種情況：一是共同中共同變現，二是共同中不共同變現，三是不共同中不共同變現，四是不共同中共同變現。《識論》說：『所說的共同變現，是指異熟識（vipāka-vijñāna，果報識）由於共同相的種子成熟的力量，變現出類似色等器世間的相狀，也就是外在的四大種（mahābhūta，地、水、火、風）以及所造色（upādā-rūpa，由四大種所生的色法）。雖然各個有情所變現的各不相同，但是相狀相似，處所沒有差異，如同眾多的燈光，各自普遍照耀，看起來像一個。』 解釋說：『這個意思是指，由於自身的種子作為因緣，本識變現出器世間的相狀，僅僅是外在的非情之物。』 這裡指的是能造色和所造色，在外在的處所，所以說是外大種，不是心外之法。而且，所有的種子總共有兩種，一是共相，二是不共相。什麼是共相呢？因為是多數人所感得的。雖然知道人人所變現的各不相同，名為唯識，但是有相似的共同受用的意義，所以叫做共相。實際上不是自身變現，而是他人能夠使用它。如果能夠使用它，這就叫做緣心外法了。然而，我將此物作為增上緣，使得多數人可以共同受用，叫做共。例如山河等等。不共相是
【English Translation】 English version: The Vijñānavāda (Consciousness-only doctrine) says: 'If, at the time of the object of cognition, wisdom obtains nothing at all, then one dwells in Vijñaptimātratā (Consciousness-only), because one is apart from the aspects of the two graspings (subject and object).' The Sutra says: 'Also, there is no external intelligence that can verify Tathatā (Suchness); this is true Pratyakṣa (Direct Perception).' Therefore, all the actions of the Buddhas are Pratyakṣa. As the Sutra on the Dhāraṇī of the Lord Who Protects the Kingdoms says: 'The Tathāgata (Thus-Gone One) fully knows those beings' out-breathings and in-breathings, various foods, various resources, various appearances, various faculties, various practices and understandings, various mental natures, dying here and being born there, the momentary flow, the continuous succession of arising and ceasing; the Tathāgata fully knows all of this, obtained through Pratyakṣa, not known through Anumāṇa (Inference).' What is Pratyakṣa? It is knowing as it is, without moving a thought, not with a flowing mind entering the past. When knowing in this way, wisdom is complete, according to the minds of beings, speaking in various ways.
Question: The Ālaya-vijñāna (Storehouse Consciousness) transforms into things like the indriya-kaya (sense organs and body), bhajana-loka (receptacle world), etc. Is this a self-transformation or a shared transformation?
Answer: There are four possibilities here: first, a shared transformation within a shared context; second, a non-shared transformation within a shared context; third, a non-shared transformation within a non-shared context; and fourth, a shared transformation within a non-shared context. The Vijñaptimātratāsiddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only) says: 'What is meant by shared transformation is that the vipāka-vijñāna (resultant consciousness), due to the maturing power of shared seeds, transforms into aspects of the receptacle world such as form, i.e., the external mahābhūta (great elements) and upādā-rūpa (derived form). Although the transformations of each sentient being are different, the aspects are similar, and the locations are not different, like the many lights of lamps, each shining everywhere, appearing as one.' The explanation says: 'The meaning of this is that, due to one's own seeds as the cause and condition, the Ālaya-vijñāna transforms into the aspect of the receptacle world, which is only external non-sentient matter.' This refers to the nirmāṇa-rūpa (created form) and nirmiti-rūpa (creating form), in external locations, so it is said to be external mahābhūta, not a dharma outside of the mind. Moreover, all seeds are generally of two types: shared aspects and non-shared aspects. What are shared aspects? Because they are felt by many people. Although it is known that the transformations of each person are different, called Vijñaptimātratā, there is a similar meaning of shared enjoyment, so it is called a shared aspect. In reality, it is not a self-transformation, but others can use it. If others can use it, this is called conditioning a dharma outside of the mind. However, I take this thing as a dominant condition, so that many people can share it, called shared. For example, mountains and rivers, etc. Non-shared aspects are
。若唯識理。唯自心變。名不共相。一切皆是他變。是他物。自不能用。亦名不共相。然今且約自身能用。他不得用。名為不共。如奴婢等。又釋云。共中有二。一共中共。如山河等。非唯一趣用。他趣不能用。又唯識義鏡云。共中共者。多識同變。名之為共。識已同用。重名為共。又唯識鈔云。謂多趣有情識所變色。同在一處。互相涉入。其相相似。同共受用。名共中共。初之共字。約所緣緣。后之共字。約增上緣。即無主山河等是。若有主者。即共中不共所攝。二共中不共。如己田宅。及鬼等所見猛火等物。人見為水。余趣餘人不能用故。不共相中。亦有二種。一不共中不共。如眼等根。唯自識依用。非他用故。二不共中共。如自扶根塵。他亦受用故。此言共相種者。即共中共。如眾燈明。各遍似一者。此釋共果同在一處。不相障礙。謂外器相。如眾燈明。共在一室。各各遍室。一一自別。而相相似。處所無異。此如何知各各遍也。一燈去時。其光常遍。若共為一。是則應將一燈去已。餘明不遍。又相涉入不相隔礙。故見似一。置多燈已。人影亦多故。又云。一不共中不共變。如眼等五根。唯自第八。于中有末心。第一念。托父母遺體時。變名不共。唯自第八變故。又唯自受用。複名不共。如眼識。唯依眼根發眼
【現代漢語翻譯】 現代漢語譯本： 如果按照唯識的道理，一切都是自心變現的，這就叫做『不共相』（非共同的現象）。如果一切都是他心變現的，是屬於他物，自己不能使用，也叫做『不共相』。但現在暫且就自身能使用，他人不能使用的，稱為『不共』，例如奴婢等。 另一種解釋是，『共』（共同）中有兩種：一種是『共中共』（共同中的共同），例如山河等，不是隻有單一眾生能使用，其他眾生不能使用。 《唯識義鏡》中說，『共中共』是指多個識共同變現的，稱為『共』，識已經共同使用，再次稱為『共』。 《唯識鈔》中說，是指多個趣向的有情識所變現的色法，共同在一處，互相涉入，它們的相狀相似，共同受用，稱為『共中共』。第一個『共』字，是就所緣緣（認識的對象）而言，後面的『共』字，是就增上緣（增上助緣）而言，就是指無主人的山河等。如果有主人的，就屬於『共中不共』（共同中的非共同）所攝。 第二種是『共中不共』，例如自己的田宅，以及鬼等所見的猛火等物，人卻見為水，其他趣向的其他人都不能使用。 『不共相』中，也有兩種：一種是『不共中不共』（非共同中的非共同），例如眼等根，只有自己的識才能依靠使用，不是他人能使用的。 第二種是『不共中共』（非共同中的共同），例如自己扶持的根塵，他人也能受用。 這裡所說的『共相種』，就是指『共中共』，例如眾多的燈光，各自遍照卻好像一個整體一樣。這是解釋共同的果報同在一處，互不障礙，指的是外在的器世界，就像眾多的燈光，共同在一個房間里，各自照亮房間，每一個燈光都各自不同，但相狀相似，處所沒有差異。這是如何知道每一個燈光都各自遍照呢？一個燈熄滅時，它的光芒通常遍佈整個房間。如果燈光是共同成為一體的，那麼拿走一個燈后，其餘的光芒就不應該遍佈整個房間了。而且燈光互相涉入而不互相隔礙，所以看起來像一個整體。放置多個燈后，人的影子也會增多。 又說，一種是『不共中不共變』，例如眼等五根，只有自己的第八識（阿賴耶識），在中有（中陰身）末期，第一念，依託父母的遺體時，變現出來，稱為『不共』，因為只有自己的第八識變現的緣故。又只有自己受用，又稱為『不共』。例如眼識，只有依靠眼根才能產生眼識。
【English Translation】 English version: According to the principle of Vijnanavada (Yogacara), if everything is a transformation of one's own mind, it is called 'Asadharana-laksana' (non-common characteristic). If everything is a transformation of another's mind, belonging to another object, and one cannot use it oneself, it is also called 'Asadharana-laksana'. However, for now, let's consider what one can use oneself, but others cannot, as 'Asadharana' (non-common), such as slaves. Another explanation is that there are two types of 'common' (Sādhāraṇa): one is 'common within common' (Sādhāraṇa-sādhāraṇa), such as mountains and rivers, which are not only used by a single sentient being, but other sentient beings cannot use them. The Vijnana-arthadarsana-miror states that 'common within common' refers to what is jointly transformed by multiple consciousnesses, called 'common'. When consciousness has already been used jointly, it is called 'common' again. The Vijnana-lekha states that it refers to the form (rupa) transformed by the consciousnesses of multiple sentient beings, existing together in one place, interpenetrating each other, with similar appearances, and jointly enjoyed, called 'common within common'. The first 'common' refers to the object-condition (alambana-pratyaya), and the second 'common' refers to the dominant condition (adhipati-pratyaya), which refers to ownerless mountains and rivers. If there is an owner, it is included in 'common within non-common' (Sādhāraṇa-asādhāraṇa). The second type is 'common within non-common', such as one's own fields and houses, and the fierce fire seen by ghosts, which humans see as water, and other beings or other people cannot use. Within 'Asadharana-laksana', there are also two types: one is 'non-common within non-common' (Asādhāraṇa-asādhāraṇa), such as the sense organs like the eyes, which only one's own consciousness can rely on for use, and others cannot use. The second type is 'non-common within common' (Asādhāraṇa-sādhāraṇa), such as the root-dust (rupa) that one supports oneself, which others can also enjoy. The 'common characteristic seed' mentioned here refers to 'common within common', such as the light of many lamps, each shining as if it were one. This explains that the common result is in one place, without hindering each other, referring to the external world, like many lamps together in a room, each illuminating the room, each light being different, but with similar appearances, and the location being the same. How do we know that each light illuminates separately? When one lamp is extinguished, its light usually pervades the entire room. If the lights were jointly one, then after taking away one lamp, the remaining light should not pervade the entire room. Moreover, the lights interpenetrate without obstructing each other, so they appear as one. After placing multiple lamps, the shadows of people also increase. It is also said that one is 'non-common transformation within non-common', such as the five sense organs like the eyes, which only one's own eighth consciousness (Alaya-vijnana), at the end of the intermediate state (antarabhava), in the first thought, relies on the parents' remains to transform, called 'non-common', because only one's own eighth consciousness transforms it. Also, only oneself enjoys it, also called 'non-common'. For example, eye-consciousness, which can only arise by relying on the eye-organ.
識。乃至身識依身根等。二不共中共變。即內扶塵根。初唯自第八變。名不共。變。生已后。他人亦有受用義。複名為共。
問。若許受用他人扶塵者。何名唯識。心外取法。
答。受用他人扶塵時。自識先變一重相分。在他人身上。若受用時。還受用自相分。心外無法。得成唯識。
問。若言受用自相分。因何殺他人得地獄罪。以殺自相分故。
答。自相分與他相分。同在他身處。殺自相分。亦能令他五根相分斷滅。故得罪也。三共中共變。如山河大地。眾人共業力變。又共得受用。
問。多人共變名共者。如有一樹。二十人共變。有二十重相分。忽被一人斫卻此樹。自相分無。可名唯識。餘十九人相分亦無。應非唯識。以自不斫故。
答。一人所斫相分是所隨。餘十九人相分是能隨。能隨相分。必依所隨有。故所隨既無。能隨亦滅。由此義邊。亦名唯識。故瑜伽論云。相似業生。隨順業轉。即眾人共業變時。得名相似業。其多人相分被一人受用。即名隨順業轉。又共變共受用故。四共中不共變者。如田宅妻子。多人第八共變。得名為共。若受用時。唯自前六受用。不通他人。即名不共。又如一水應四心。隨業各異見。
問。諸識各變自根。還變他根不。
答。
【現代漢語翻譯】 現代漢語譯本：識。乃至身識依身根等。二不共中共變。即內扶塵根（指構成身體的物質元素）。初唯自第八識（阿賴耶識，儲存所有經驗的根本識）變。名不共變。生已后。他人亦有受用義。複名為共。
問：若許受用他人扶塵者。何名唯識（一切唯心所造的佛教哲學）？心外取法。
答：受用他人扶塵時。自識先變一重相分（認識的對象）。在他人身上。若受用時。還受用自相分。心外無法。得成唯識。
問：若言受用自相分。因何殺他人得地獄罪？以殺自相分故。
答：自相分與他相分。同在他身處。殺自相分。亦能令他五根相分斷滅。故得罪也。三共中共變。如山河大地。眾人共業力變。又共得受用。
問：多人共變名共者。如有一樹。二十人共變。有二十重相分。忽被一人斫卻此樹。自相分無。可名唯識。餘十九人相分亦無。應非唯識。以自不斫故。
答：一人所斫相分是所隨。餘十九人相分是能隨。能隨相分。必依所隨有。故所隨既無。能隨亦滅。由此義邊。亦名唯識。故瑜伽論云：『相似業生，隨順業轉。』即眾人共業變時。得名相似業。其多人相分被一人受用。即名隨順業轉。又共變共受用故。四共中不共變者。如田宅妻子。多人第八識共變。得名為共。若受用時。唯自前六識（眼識、耳識、鼻識、舌識、身識、意識）受用。不通他人。即名不共。又如一水應四心。隨業各異見。
問：諸識各變自根。還變他根不。
答：
【English Translation】 English version: Consciousness. Even body consciousness relies on the body's sense organs, etc. Two, non-shared and shared transformations. This refers to the internal supporting dust roots (the material elements that constitute the body). Initially, only the eighth consciousness (Ālaya-vijñāna, the fundamental consciousness that stores all experiences) transforms itself. This is called non-shared transformation. After it arises, others can also experience it, so it is also called shared.
Question: If it is accepted that one can experience the supporting dust of others, what is meant by 'Vijñānavāda' (the Buddhist philosophy that everything is mind-made)? To grasp the Dharma outside of the mind.
Answer: When experiencing the supporting dust of others, one's own consciousness first transforms into a layer of objective aspect (the object of cognition) on the other person's body. When experiencing it, one is still experiencing one's own objective aspect. There is no Dharma outside of the mind, thus establishing Vijñānavāda.
Question: If it is said that one experiences one's own objective aspect, why does killing another person result in the sin of hell? Is it because one is killing one's own objective aspect?
Answer: One's own objective aspect and another's objective aspect are both located on the other person's body. Killing one's own objective aspect can also cause the destruction of the objective aspects of the other person's five sense organs. Therefore, one incurs sin. Three, shared and shared transformations, such as mountains, rivers, and the earth, are transformed by the collective karma of all beings, and are also shared for experience.
Question: If shared transformation by many people is called shared, such as a tree transformed by twenty people, resulting in twenty layers of objective aspects, and suddenly one person chops down this tree, causing their own objective aspect to disappear, can this be called Vijñānavāda? If the objective aspects of the remaining nineteen people also disappear, shouldn't it be considered non-Vijñānavāda, since they did not chop it down themselves?
Answer: The objective aspect chopped down by one person is the 'followed' (所隨), and the objective aspects of the remaining nineteen people are the 'follower' (能隨). The follower objective aspect necessarily depends on the followed. Therefore, since the followed is gone, the follower also disappears. From this perspective, it can also be called Vijñānavāda. Therefore, the Yogācārabhūmi-śāstra says: 'Similar karma arises, and compliant karma turns.' That is, when the collective karma of all beings transforms, it is called similar karma. When the objective aspects of many people are experienced by one person, it is called compliant karma turning. Moreover, it is both shared transformation and shared experience. Four, non-shared transformation within shared transformation, such as fields, houses, wives, etc., are jointly transformed by the eighth consciousness of many people, and are called shared. However, when experiencing them, only one's own first six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) experience them, and it is not accessible to others, which is called non-shared. Furthermore, like one water appearing differently to four minds, each sees it differently according to their karma.
Question: Do the various consciousnesses transform their own roots and also transform the roots of others?
Answer:
唯變似他根依處。他根於己都無用故。論頌云。識生變似義。有情我及了。此境實非有。境無故識無。釋云。八識生變似義者。即是五塵。義之言境。以依他法似實有故。變似有情者。即是五根眾生數法。情即是根。名薩埵故。變似我者。是末那能變。及了者。六識緣了。即第八緣根塵二色。第七緣我。六識緣六塵所了法義。論云。有義唯能變似依處。他根於己非所用故。似自他身五根現者。說自他識各自變義者。此唯變他根依處。他根於己都無用故。若無用亦變。何不變七識。無緣慮用而得緣故。若爾。說自他根現。文如何通。所說自他阿賴耶識。各自變為根。非自變他根。一則無用不變他根。二由不定說言自身本識變他根故。不可為證。
問。色從識變者。無色界無色。云何說變。
答。地獄眾生所見。是業果色。無色界現境。即定果色。俱不離心。慈恩云。由定中變異他身者。瑜伽論云。色無色天。變身萬億。共立毛端。是平等心。無色既無通力。即唯是定力。華嚴經說。菩薩鼻根。聞無色界宮殿之香。阿含經云。舍利弗入涅槃時。色無色天宮中。淚下如春細雨。波阇波提入涅槃時。色無色天。佛邊側立。及實色中定境者。是所變境力。為相續。為間斷。若內身多續。少分間斷。由有生一念。即便
命終故。或如蜉蝣等。生已則死故。若變外器。多分長時。隨業勢力任運變故。
問。本識定緣何法。
答。識緣實法。不緣假法。
慈恩問云。本識豈不緣極略等四色。
答。以假故不緣。如不相應法。對法論云。極略極迥。但是第六意識。可析為極微故。第八不緣。受所引色中。若定道共色。即此不緣。唯以現行思為體故。遍計所起色。唯是映象水月。此亦不緣。唯第六識遍計起故。又定所生色中。如十一切處觀。亦不緣假想色故。故此論文但緣實色。不緣假故。第八所緣必有用故。彼無實用。第八不緣。然諸法體。一者有法。二者無法。第八何故不緣無法。此任運緣。非分別故。無籌度故。后得智等有籌度故。諸六識等有分別故。由此故知。第八識體。不緣我也。第八識變。變必有用。故。不緣無用。無用。故不緣我等。以無體用故。于有法中。略有二種。一者有為。二者無為。何故此識不緣無為。若實無為。因未證故。若假無為。無體用故。皆不得緣。
問。有漏識變。有幾種變。
答。略有二種。一因緣變。二分別變。識論云。有漏識變。略有二種。一隨因緣勢力故變。二隨分別勢力故變。釋云。因緣生者。謂由先業及名言實種。即要有力。唯任運心。非由作意。其
【現代漢語翻譯】 現代漢語譯本：因為壽命終結的緣故。或者像蜉蝣等，生下來就死去。如果轉變外在的器物，大多需要很長的時間，隨著業力的勢力自然而然地轉變。
問：根本識（本識，alaya-vijñana）必定緣何種法？
答：識緣于真實的法，不緣于虛假的法。
慈恩問道：根本識難道不緣極微（paramanu）等四種色法嗎？
答：因為是虛假的，所以不緣。如同不相應法一樣。《對法論》說：『極微、極遠，都只是第六意識（mano-vijñana）所緣。』因為可以分析為極微，所以第八識（阿賴耶識，alaya-vijñana）不緣。在受所引生的色法中，如果是禪定之道共同產生的色法，那麼第八識也不緣，因為只有現行的思作為其體性。遍計所生的色法，只是映象、水中的月亮，第八識也不緣，因為只有第六識遍計而生。又在禪定所生的色法中，比如十一切處觀，也不緣假想的色法。所以這篇論文說，第八識只緣真實的色法，不緣虛假的色法。第八識所緣的必定有用處，那些沒有實用，第八識不緣。然而諸法的體性，一是『有法』，二是『無法』，第八識為什麼不緣『無法』？因為這是任運而緣，不是分別的緣故，沒有籌度的緣故。后得智等有籌度，各種第六識等有分別，由此可知，第八識的體性，不緣『我』（atman）啊。第八識的變現，變現必定有用處，所以不緣無用的。因為無用，所以不緣『我』等，因為沒有體用。在『有法』中，略有二種，一是有為法（samskrta），二是無為法（asamskrta）。為什麼這個識不緣無為法？如果是真實的無為法，因為因還沒有證得的緣故；如果是虛假的無為法，因為沒有體用的緣故，都不能緣。
問：有漏識的變現，有幾種變現？
答：略有二種，一是因緣變，二是分別變。《識論》說：『有漏識的變現，略有二種，一是隨因緣勢力而變，二是隨分別勢力而變。』解釋說：因緣所生的，是指由先前的業和名言的真實種子，即要有力，只是任運的心，不是由作意。
【English Translation】 English version: It is because of the end of life. Or like mayflies, they die after being born. If transforming external objects, it mostly takes a long time, changing naturally according to the power of karma.
Question: What kind of dharma does the fundamental consciousness (alaya-vijñana) definitely cognize?
Answer: Consciousness cognizes real dharmas, not false dharmas.
Ci En asked: Does the fundamental consciousness not cognize the four types of form, such as the extremely small (paramanu)?
Answer: Because they are false, it does not cognize them. Like non-associated dharmas. The Abhidharma says: 'Extremely small, extremely distant, are only cognized by the sixth consciousness (mano-vijñana).' Because they can be analyzed into extremely small particles, the eighth consciousness (alaya-vijñana) does not cognize them. Among the forms produced by sensation, if it is a form jointly produced by the path of meditation, then this is not cognized, because only the present thought is its essence. Forms arising from conceptual construction are only reflections in a mirror, the moon in water, and the eighth consciousness does not cognize these either, because they are only produced by the conceptual construction of the sixth consciousness. Also, among the forms produced by meditation, such as the ten all-encompassing perceptions, it does not cognize imagined forms either. Therefore, this treatise says that the eighth consciousness only cognizes real forms, not false forms. What the eighth consciousness cognizes must be useful; those that are not useful, the eighth consciousness does not cognize. However, the nature of all dharmas is either 'existent dharma' or 'non-existent dharma'. Why does the eighth consciousness not cognize 'non-existent dharma'? Because it cognizes naturally, not through discrimination, without deliberation. Subsequent wisdom and the like have deliberation, and the various sixth consciousnesses and the like have discrimination. From this, it is known that the nature of the eighth consciousness does not cognize 'self' (atman). The transformations of the eighth consciousness must be useful, so it does not cognize what is useless. Because it is useless, it does not cognize 'self' and the like, because they have no essence or function. Among 'existent dharmas', there are roughly two types: conditioned (samskrta) and unconditioned (asamskrta). Why does this consciousness not cognize unconditioned dharmas? If it is a real unconditioned dharma, it is because the cause has not yet been realized; if it is a false unconditioned dharma, it is because it has no essence or function, so it cannot be cognized.
Question: How many kinds of transformations are there in defiled consciousness?
Answer: There are roughly two kinds: transformation by cause and condition, and transformation by discrimination. The Treatise on Consciousness says: 'The transformations of defiled consciousness are roughly two kinds: one is transformation according to the power of cause and condition, and the other is transformation according to the power of discrimination.' The explanation says: What is produced by cause and condition refers to the real seeds of previous karma and names and words, which must be powerful, and is only the naturally functioning mind, not by intention.
心乃生。即五八識。隨其增上異熟因為緣。名言種為因。故變于境。分別變者。謂作意生心。是籌度心。即六七識。隨自分別作意生故。由此六七緣時。影像相分。無有實體。未必有用。初隨因緣變。必有實體用。即五八等所變之境。后隨分別變。但能為境。非必有用。即第七識等。又解。初唯第八。異熟主故。所熏處故。能持種故。變必有用。后餘七識所變色觸等。皆無實用。似本質用。如鏡中光。於三境中性境不隨心。因緣變攝。獨影帶質。皆分別變。又論云。異熟識變。但隨因緣。所變色等必有實用。若變心等便無實用。相分心等不能緣故者。顯變色等。從實種生。故所變法。必有體用。若相分心心所。如化心等。故不緣之。緣便無用。解深密經。說。諸變化心。無自依心。有依他心。佛地論云。無自緣慮實體之心。有隨見分所變相分似慮之心。如鏡中光。此即分別變。四句分別者。一因緣變。非分別變。即五識心心所。及第八識心王。為所緣相分。從自種生故。二唯分別變。非因緣變。即有漏第七識。及第八五心所。是為所變相分。唯從分別心生故。三俱句。即有漏第六。及無漏八識。以能通緣假實法故。四俱非。即不相應行。是以無實體故。不與能緣同種生故。
問。此識于善。不善有覆無記。無覆
【現代漢語翻譯】 現代漢語譯本 心識的產生，指的是前五識和第八識（阿賴耶識）。它們隨著各自的增上緣和異熟因（業力成熟的因果關係）作為條件，以名言種子（語言概念的種子）為根本原因，從而變現出外在境界。而『分別變』，指的是作意而生起的心，也就是籌量思度的心，具體指第六識（意識）和第七識（末那識）。它們隨著各自的分辨和作意而產生。因此，第六識和第七識所緣的境界，只是影像相分，並沒有真實的實體，也未必具有實際作用。最初隨因緣而變的境界，必定具有真實的實體和作用，也就是前五識和第八識所變現的境界。後來隨分別而變的境界，只能作為所緣的對象，不一定具有實際作用，比如第七識等所緣的境界。 另一種解釋是，最初只有第八識，因為它是異熟的主體，是熏習的場所，是能持種子的。所以，第八識的變現必定具有實際作用。後來其餘七識所變現的色、觸等，都沒有實際用處，只是類似於本質的作用，就像鏡子中的光影。在三種境界中，性境不隨心而轉移，屬於因緣變所攝。獨影境和帶質境，都屬於分別變。 《成唯識論》中說，異熟識（第八識）的變現，只是隨順因緣，所變現的色等必定具有實際作用。如果變現的是心等，就沒有實際作用，因為相分的心等不能被緣取。這表明，變現的色等是從真實的種子生起的，所以變現的法必定具有體和用。如果相分的心和心所，就像變化出來的心一樣，所以不能被緣取，緣取也就沒有作用。《解深密經》說，諸變化心，沒有自依心，有依他心。《佛地論》說，沒有能自己緣慮的實體之心，有隨見分所變現的相分，類似於能緣慮的心，就像鏡子中的光影。這就是分別變。 四句分別：一、因緣變，非分別變。指的是前五識的心和心所，以及第八識的心王，作為所緣的相分，是從各自的種子生起的。二、唯分別變，非因緣變。指的是有漏的第七識，以及第八識的五種心所，作為所變現的相分，僅僅是從分別心生起的。三、俱句。指的是有漏的第六識，以及無漏的第八識，因為它們能夠普遍緣取假法和實法。四、俱非。指的是不相應行法，因為它們沒有實體，不與能緣的心識同一種子生起。 問：此識（第八識）在善、不善、有覆無記、無覆無記的性質上，是如何的？
【English Translation】 English version The arising of mind refers to the first five consciousnesses and the eighth consciousness (Ālaya-vijñāna). They manifest external realms according to their respective dominant conditions and ripening causes (the causal relationship of karma maturing), with the seeds of linguistic expression (seeds of language concepts) as the fundamental cause. 『Conceptual transformation』 refers to the mind arising from volition, which is the mind of deliberation and consideration, specifically referring to the sixth consciousness (Mano-vijñāna) and the seventh consciousness (Kliṣṭa-manas). They arise according to their respective discrimination and volition. Therefore, the realms cognized by the sixth and seventh consciousnesses are merely image-aspects (nimitta-bhāga), without real substance and not necessarily having practical function. The realms initially transformed according to conditions definitely have real substance and function, which are the realms transformed by the first five consciousnesses and the eighth consciousness. The realms later transformed according to conceptualization can only serve as objects of cognition and do not necessarily have practical function, such as the realms cognized by the seventh consciousness. Another explanation is that initially, only the eighth consciousness exists because it is the subject of ripening, the place of habituation, and the holder of seeds. Therefore, the transformation of the eighth consciousness definitely has practical function. Later, the forms, touches, etc., transformed by the remaining seven consciousnesses have no practical use, but are merely similar to the function of the essence, like light and shadows in a mirror. Among the three realms, the objective realm (svabhāva-nimitta) does not change according to the mind and is included in the transformation by conditions. The reflected image (udgraha-nimitta) and the image with a basis (adhipati-nimitta) both belong to conceptual transformation. The Vijñaptimātratāsiddhi-śāstra says that the transformation of the ripening consciousness (eighth consciousness) merely follows conditions, and the forms, etc., transformed definitely have practical function. If what is transformed is mind, etc., it has no practical function because the aspect of mind, etc., cannot be cognized. This shows that the transformed forms, etc., arise from real seeds, so the transformed dharmas definitely have substance and function. If the aspect of mind and mental factors is like a magically created mind, it cannot be cognized, and cognition has no function. The Saṃdhinirmocana Sūtra says that the transformed minds have no self-reliant mind, but have other-reliant minds. The Buddhabhūmi Sūtra says that there is no mind with the substance of self-cognizing, but there is an aspect transformed according to the perceived aspect, similar to a cognizing mind, like light and shadows in a mirror. This is conceptual transformation. Fourfold distinction: 1. Transformation by conditions, not conceptual transformation. This refers to the mind and mental factors of the first five consciousnesses, and the mind-king of the eighth consciousness, as the cognized aspect, arising from their respective seeds. 2. Only conceptual transformation, not transformation by conditions. This refers to the defiled seventh consciousness and the five mental factors of the eighth consciousness, as the transformed aspect, arising solely from the conceptual mind. 3. Both. This refers to the defiled sixth consciousness and the undefiled eighth consciousness because they can universally cognize both provisional and real dharmas. 4. Neither. This refers to non-associated formations (citta-viprayukta-saṃskāra) because they have no substance and do not arise from the same seeds as the cognizing consciousness. Question: What is the nature of this consciousness (eighth consciousness) in terms of wholesome, unwholesome, obscured-indeterminate, and unobscured-indeterminate?
無記。四種法中。何法所攝。
答。論云。此識唯是無覆無記。異熟性故。異熟若是善染性者。流轉還滅應不得成。又此識是善染依故。若善染者。互相違故。應不與二俱作所依。又此識是所熏性故。若善染者。如極香臭。應不受熏。無熏習故。染凈因果俱不成立。此唯是無覆無記。覆謂染法。障聖道故。又能蔽。心令不凈故。此識非染。故無覆。記。謂善惡。有愛非愛果。及殊勝自體。可記別故比非善惡。故名無記。觸等亦如是。謂如阿賴耶識。唯是無覆無記性攝。觸。作意。受。想。思。亦爾。諸相應法。必同性故。釋云。異熟若是善染性者。流轉還滅應不得成者。善趣既是善。應不生不善。恒生善故。即無流轉。惡趣之義。由業故生死流。由苦故生死轉。惡趣翻亦然。既恒生惡應無還滅。由道故還。由滅故滅。又此識是善染依故者。此識既是果報之主。既恒是善。應不為惡依。是惡。亦應不為善依。互相違故。若善染者。如極香臭。應不受熏者。此識唯無記性。可受熏習。既無熏習。即無種子。種子若無。即是無因。因既無故。其果亦無。此唯無覆無記者。無記有三。一相應無記。謂諸無記心。心所法。二不相應無記。謂無記色。不相應法。三真實無記。謂虛空非擇滅。又廣辯四種無記。一能變無記。即
【現代漢語翻譯】 現代漢語譯本： 無記（既非善亦非惡的狀態）。這屬於四種法中的哪一種？
回答：論中說，此識僅僅是無覆無記（沒有覆蓋也沒有記錄的），因為它是異熟性（果報的性質）。如果異熟是善或染污的性質，那麼流轉（生死輪迴）和還滅（涅槃）就無法成就。而且，此識是善和染污的所依（依靠），如果是善或染污的，那麼因為互相違背，就不應該同時作為二者的所依。此外，此識是所熏性（被熏習的性質），如果是善或染污的，就像極香或極臭的東西一樣，就不應該接受熏習。沒有熏習，染污和清凈的因果都無法成立。因此，此識僅僅是無覆無記。『覆』指的是染污法，因為它障礙聖道。而且，它能遮蔽心，使心不清凈。此識不是染污的，所以是無覆。『記』指的是善和惡，有可愛和不可愛之果，以及殊勝的自體，可以被記錄和區別。此識既非善也非惡，所以稱為無記。觸等也是如此。也就是說，就像阿賴耶識（藏識）一樣，僅僅是無覆無記性所攝。觸、作意、受、想、思也是如此。因為相應的法必然是同一種性質。解釋說，如果異熟是善或染污的性質，那麼流轉和還滅就無法成就，意思是說，善趣既然是善的，就不應該生出不善，應該恒常生出善，這樣就沒有流轉。惡趣的意義是，由業而有生死流，由苦而有生死轉。惡趣反過來也是一樣，既然恒常生出惡，就應該沒有還滅。由道而還，由滅而滅。而且，此識是善和染污的所依，意思是說，此識既然是果報之主，既然恒常是善的，就不應該作為惡的所依，是惡的，也就不應該作為善的所依，因為互相違背。如果是善或染污的，就像極香或極臭的東西一樣，就不應該接受熏習，意思是說，此識僅僅是無記性，可以接受熏習。既然沒有熏習，就沒有種子。種子如果沒有，就是沒有因。因既然沒有，它的果也就沒有。此識僅僅是無覆無記，無記有三種：一是相應無記，指的是各種無記心和心所法；二是不相應無記，指的是無記色和不相應法；三是真實無記，指的是虛空和非擇滅。又廣泛辨別四種無記：一是能變無記，即阿賴耶識。
【English Translation】 English version: Unspecified (neither good nor evil). Which of the four types of dharma does this belong to?
Answer: The treatise says, 'This consciousness is only un-obscured and unspecified, because it is of the nature of resultant maturation (Vipāka). If the resultant maturation were of a good or defiled nature, then transmigration (Saṃsāra) and cessation (Nirvāṇa) could not be accomplished. Moreover, this consciousness is the basis for good and defilement. If it were good or defiled, then because they contradict each other, it should not serve as the basis for both. Furthermore, this consciousness is of a nature to be perfumed (Vāsanā). If it were good or defiled, like extremely fragrant or foul-smelling things, it should not receive perfume. Without perfuming, the causes and effects of defilement and purity could not be established. Therefore, this consciousness is only un-obscured and unspecified. 'Obscured' refers to defiled dharmas, because they obstruct the holy path. Moreover, it can obscure the mind, making it impure. This consciousness is not defiled, so it is un-obscured. 'Specified' refers to good and evil, with lovable and unlovable results, and a superior self-nature, which can be recorded and distinguished. This consciousness is neither good nor evil, so it is called unspecified. Touch (Sparśa) and so on are also like this. That is to say, like the Ālaya consciousness (store consciousness), it is only included in the nature of un-obscured and unspecified. Touch, attention (Manasikara), feeling (Vedanā), perception (Saṃjñā), and volition (Cetanā) are also like this. Because the corresponding dharmas must be of the same nature.' The explanation says, 'If the resultant maturation were of a good or defiled nature, then transmigration and cessation could not be accomplished,' meaning that since a good realm is good, it should not give rise to non-good, and should constantly give rise to good, so there would be no transmigration. The meaning of an evil realm is that birth and death flow due to karma, and birth and death turn due to suffering. The reverse is also true for an evil realm. Since it constantly gives rise to evil, there should be no cessation. Cessation is due to the path, and extinction is due to cessation. Moreover, this consciousness is the basis for good and defilement, meaning that since this consciousness is the master of resultant retribution, since it is constantly good, it should not serve as the basis for evil, and being evil, it should not serve as the basis for good, because they contradict each other. If it were good or defiled, like extremely fragrant or foul-smelling things, it should not receive perfume, meaning that this consciousness is only of an unspecified nature, and can receive perfume. Since there is no perfume, there is no seed. If there is no seed, there is no cause. Since there is no cause, there is no effect. This consciousness is only un-obscured and unspecified. There are three types of unspecified: first, corresponding unspecified, referring to various unspecified minds and mental factors; second, non-corresponding unspecified, referring to unspecified form and non-corresponding formations; third, true unspecified, referring to space and non-selective cessation. Furthermore, there are four types of unspecified that are widely distinguished: first, the transforming unspecified, which is the Ālaya consciousness.
無記心。心所法是。二所變無記。即諸色法。及諸種子等是。三分位無記。即二十四不相應行中。有假無記法分位立者是。四勝義無記。即虛空非擇滅無為是。又就第一能變無記中。更有四種無記。一異熟。二威儀。三功巧。四變化。異熟無記者。異者。別異。即因果性別。因通善惡。果唯無記。熟者。成熟。此唯屬果。因果合說。名為異熟。無記者。不能記別當果。名為無記。或於善惡中無所記別。名無記。此業感真異熟無記。即第八識。業。即善惡二思。感者。集義。招義。為此現行思。能造作感集當來總報識等五果種子。又能招感當來異熟五蘊現行果。故名業感。言真者。實也。簡命根雖是異熟。而且是假。又真者。常也。體常相續。更不間斷。遍界地有者。名真異熟無記。又若法體是異熟。從異熟識起。而無間斷。遍界地有者。名真異熟。亦名異熟生。若法體是異熟。從異熟識起有其間斷。又不遍界地者。但名異熟生。不得名真異熟。即簡六識體。必若體非異熟。又有間斷。又不遍界地。雖從異熟識起。不名真異熟。但得名異熟生。若威儀功巧變化等。雖有能作而不招善惡等果。故名無記。
問。阿賴耶識。若常。則無轉變。若斷。則不相續。如何會通。得合正理。
答。不一不異。非斷非常。
【現代漢語翻譯】 現代漢語譯本 無記心（既非善亦非惡的心）。心所法（心的附屬作用）是無記的。二所變無記：指諸色法（物質現象），以及諸種子（潛在的可能性）等。三分位無記：指二十四不相應行（既非心也非物的抽像概念）中，通過假立的無記法分位而建立的。四勝義無記：指虛空（沒有阻礙的空間）、非擇滅（通過智慧力量達到的寂滅）等無為法（不依賴因緣的永恒存在）。 又就第一能變無記中，更有四種無記：一異熟（因果報應），二威儀（行為舉止），三功巧（技能技巧），四變化（變幻莫測）。異熟無記者：異者，別異，即因果性別。因通善惡，果唯無記。熟者，成熟，此唯屬果。因果合說，名為異熟。無記者，不能記別當果，名為無記。或於善惡中無所記別，名無記。此業感真異熟無記，即第八識（阿賴耶識，儲存所有經驗的倉庫識）。業，即善惡二思（善與惡的兩種思緒）。感者，集義，招義。為此現行思，能造作感集當來總報識等五果種子。又能招感當來異熟五蘊現行果，故名業感。言真者，實也。簡命根（維持生命的根本）雖是異熟，而且是假。又真者，常也。體常相續，更不間斷，遍界地有者，名真異熟無記。又若法體是異熟，從異熟識起，而無間斷，遍界地有者，名真異熟。亦名異熟生。若法體是異熟，從異熟識起有其間斷，又不遍界地者，但名異熟生，不得名真異熟。即簡六識體（眼識、耳識、鼻識、舌識、身識、意識）。必若體非異熟，又有間斷，又不遍界地，雖從異熟識起，不名真異熟，但得名異熟生。若威儀功巧變化等，雖有能作而不招善惡等果，故名無記。 問：阿賴耶識（第八識），若常（恒常不變），則無轉變，若斷（中斷），則不相續，如何會通，得合正理？ 答：不一不異，非斷非常。
【English Translation】 English version Non-specified mind (neither good nor evil). Mental functions are non-specified. The non-specified that is transformed from the two aspects: refers to all material phenomena and all seeds (potential possibilities), etc. The non-specified of the three divisions: refers to the establishment of the non-specified dharma divisions through the hypothetical non-specified dharmas among the twenty-four non-corresponding formations (abstract concepts that are neither mind nor matter). The fourth, the ultimate non-specified: refers to unconditioned dharmas such as space (unobstructed space) and non-selective cessation (cessation achieved through the power of wisdom). Furthermore, within the first transforming non-specified, there are four types of non-specified: 1. Vipaka (karmic retribution), 2. Propriety (behavior), 3. Skillfulness (skills), 4. Transformation (unpredictable changes). The non-specified of Vipaka: 'Different' means distinct, referring to the distinct nature of cause and effect. Causes can be good or evil, while effects are only non-specified. 'Mature' means ripened, which only belongs to the effect. The combination of cause and effect is called Vipaka. 'Non-specified' means unable to distinguish the future effect, hence called non-specified. Or, it does not distinguish between good and evil, hence called non-specified. This karma-induced true Vipaka non-specified is the eighth consciousness (Alaya consciousness, the storehouse consciousness that stores all experiences). Karma refers to the two thoughts of good and evil. 'Induced' means gathering and summoning. This present thought can create and gather the seeds of the five fruits, such as the total retribution consciousness of the future. It can also summon the manifest fruit of the five aggregates of Vipaka in the future, hence it is called karma-induced. 'True' means real. It excludes the life force, which is Vipaka but is also hypothetical. Also, 'true' means constant. Its essence is constantly continuous, without interruption, and exists throughout all realms and lands, hence it is called true Vipaka non-specified. Furthermore, if the essence of a dharma is Vipaka, arises from the Vipaka consciousness, is uninterrupted, and exists throughout all realms and lands, it is called true Vipaka. It is also called Vipaka-born. If the essence of a dharma is Vipaka, arises from the Vipaka consciousness, is interrupted, and does not exist throughout all realms and lands, it is only called Vipaka-born and cannot be called true Vipaka. This excludes the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). If the essence is not Vipaka, is interrupted, and does not exist throughout all realms and lands, although it arises from the Vipaka consciousness, it is not called true Vipaka, but only Vipaka-born. If propriety, skillfulness, transformation, etc., although they have the ability to act, they do not bring about good or evil results, hence they are called non-specified. Question: If the Alaya consciousness (eighth consciousness) is permanent (constant and unchanging), then there is no transformation. If it is interrupted, then it is not continuous. How can this be reconciled to align with the correct principle? Answer: Neither identical nor different, neither interrupted nor permanent.
方契因緣唯識正理。識論云。此識非斷非常。以恒轉故。恒。謂此識無始時來。一類相續。常無間斷。是界趣生。施設本故。性堅持種。令不失故。轉。謂此識無始時來。唸唸生滅。前後變異。因滅果生。非常一故。可為轉識。熏成種故。恒言遮斷。轉表非常。猶如瀑流。因果法爾。如瀑流水。非斷非常。相續長時。有所漂溺。此識亦爾。從無始來。生滅相續。非常非斷。漂溺有情。令不出離。又如瀑流。風等。擊起諸波浪。而流不斷。此識亦爾。雖遇眾緣起眼識等。而恒相續。又如瀑流。漂水上下魚草等物。隨流不捨。此識亦爾。與內習氣外觸等法。恒相隨轉。如是法喻。意顯此識無始因果。非斷常義。謂此識性。無始時來剎那剎那。果生因滅。果生故非斷。因滅故非常。非斷非常。是緣起理。故說此識。恒轉如流。釋云。一類者。常無記義。相續者。未曾斷義。界趣生本者。即是依此識故。施設三界五趣四生。是引果故。識是界趣生之本。因滅果生非常一故者。因果性故。簡非我也。有生滅故。簡常非自性也。常一之法無因果。又若無因果。即是斷常。以是常故。如虛空等。應不受熏。若不受熏。即無生死涅槃差別。若受熏。須具四義。一無記。二堅住。三可熏。四非常一。是四相應。可為轉識熏也。
問
【現代漢語翻譯】 現代漢語譯本： 方契因緣唯識正理。《識論》說：『此識非斷非常，以恒轉故。』『恒』，是指此識從無始以來，以同一類別的狀態相續不斷，始終沒有間斷。這是施設三界（欲界、色界、無色界）、五趣（地獄、餓鬼、畜生、人、天）、四生（卵生、胎生、濕生、化生）的根本原因，因為它能持續地保持種子，使其不丟失。『轉』，是指此識從無始以來，唸唸生滅，前後變異，因滅果生，所以不是恒常不變的，可以作為轉識（眼識、耳識、鼻識、舌識、身識、意識、末那識）熏習成種子的對象。『恒』字是爲了遮止斷滅的說法，『轉』字是爲了表明不是恒常不變的。這就像瀑布一樣，因果關係自然而然。如同瀑布流水，非斷非常，相續不斷，長久地漂流，有所漂溺。此識也是如此，從無始以來，生滅相續，非常非斷，漂溺有情眾生，使他們無法出離。又如瀑布，風等外力擊起各種波浪，但水流不會斷絕。此識也是如此，雖然遇到各種因緣而生起眼識等，但其恒常相續的體性不變。又如瀑布，漂流著水面上下的魚草等物，隨流不捨。此識也是如此，與內在的習氣、外在的觸等法，恒常相隨而流轉。這樣的比喻，意在顯示此識具有無始的因果關係，既不是斷滅也不是恒常的意義。也就是說，此識的體性，從無始以來，剎那剎那，果生因滅。果生所以不是斷滅，因滅所以不是恒常。非斷非常，是緣起之理。所以說此識，恒轉如流水。 解釋說：『一類』，是常無記的意思。『相續』，是未曾斷絕的意思。『界趣生本』，就是依此識的緣故，施設三界五趣四生，是引生果報的原因。識是界趣生的根本。『因滅果生非常一故』，是因為具有因果的體性，簡別于『我』。因為有生滅，簡別于常，不是自性。恒常不變的法沒有因果。而且如果沒有因果，就是斷滅或恒常。因為是恒常的緣故，如同虛空等，應該不受熏習。如果不受熏習，就沒有生死涅槃的差別。如果要接受熏習，必須具備四個條件：一是無記性，二是堅住性，三是可熏性，四是非常一性。具備這四種相應的特性，才可以作為轉識熏習的對象。 問：
【English Translation】 English version: The correct principle of Consciousness-Only (唯識, Weishi) accords with conditions and causes. The Vijñaptimātratāsiddhi-śāstra (識論, Shì Lùn) states: 'This consciousness is neither permanent nor impermanent, because it is constantly transforming.' 'Constant' (恒, Heng) means that this consciousness, from beginningless time, continues in a homogenous stream, without interruption. It is the basis for the establishment of the Three Realms (三界, Sānjiè) [Desire Realm (欲界, Yùjiè), Form Realm (色界, Sèjiè), Formless Realm (無色界, Wúsèjiè)], the Five Destinies (五趣, Wǔqù) [hell-beings, hungry ghosts, animals, humans, and gods], and the Four Modes of Birth (四生, Sìshēng) [egg-born, womb-born, moisture-born, and transformation-born], because it constantly maintains the seeds, preventing them from being lost. 'Transforming' (轉, Zhuǎn) means that this consciousness, from beginningless time, arises and ceases in every moment, changing from moment to moment, with the cessation of the cause giving rise to the effect. Therefore, it is not permanent and can be transformed into the transforming consciousnesses [the six sense consciousnesses (眼識, 耳識, 鼻識, 舌識, 身識, 意識), manas (末那識, Mònàshí)]. 'Constant' negates permanence, while 'transforming' indicates impermanence. It is like a waterfall, where cause and effect are natural. Like the water of a waterfall, it is neither permanent nor impermanent, continuing for a long time, causing drowning. This consciousness is also like that, arising and ceasing from beginningless time, neither permanent nor impermanent, drowning sentient beings, preventing them from liberation. Furthermore, like a waterfall, wind and other forces create waves, but the flow does not stop. This consciousness is also like that; although it encounters various conditions and gives rise to eye-consciousness and so on, it continues constantly. Moreover, like a waterfall, it carries fish, grass, and other things up and down, never letting them go. This consciousness is also like that, constantly transforming along with internal habitual energies and external contacts. This analogy illustrates that this consciousness has beginningless cause and effect, and is neither permanent nor impermanent. That is to say, the nature of this consciousness, from beginningless time, arises and ceases in every moment. The arising of the effect means it is not permanent; the cessation of the cause means it is not permanent. Neither permanent nor impermanent is the principle of dependent origination. Therefore, it is said that this consciousness is constantly transforming like a stream. The explanation says: 'Homogenous' (一類, Yīlèi) means constantly neutral. 'Continuing' (相續, Xiāngxù) means never interrupted. 'The basis for the realms, destinies, and births' (界趣生本, Jièqùshēngběn) means that based on this consciousness, the Three Realms, Five Destinies, and Four Modes of Birth are established, which is the cause of generating karmic results. Consciousness is the root of realms, destinies and births. 'The cessation of the cause giving rise to the effect, therefore it is not permanent' means that it has the nature of cause and effect, distinguishing it from 'self' (我, wǒ). Because there is arising and ceasing, it is distinguished from permanence and is not self-nature. A permanent and unchanging dharma has no cause and effect. Moreover, if there is no cause and effect, it is either permanent or impermanent. Because it is permanent, like space, it should not be subject to conditioning. If it is not subject to conditioning, there would be no difference between birth, death, and nirvana (涅槃, Nièpán). If it is to be conditioned, it must have four characteristics: first, it must be neutral; second, it must be stable; third, it must be conditionable; and fourth, it must be non-permanent. With these four corresponding characteristics, it can be conditioned by the transforming consciousnesses. Question:
。此識既云恒轉如流。定有生滅去來不。
答。此識不守自性。隨緣變時。似有流轉。而實無生滅。亦非去來。如湛水起漚。漚全是水。華生空界。華全是空。識性未常去來。虛空何曾生滅。如馬祖大師云。若此生所經行之處。及自家田宅處所。父母兄弟等。舉心見者。此心本來不去。莫道見彼事則言心去。心性本無來去。亦無起滅。所經行處。及自家父母眷屬等。今所見者。由昔時見故。皆是第八含藏識中。憶持在心。非今心去。亦名種子識。亦名含藏識。貯積昔所見者。識性虛通。唸唸自見。名巡舊識。亦名流注生死。此唸唸自離。不用斷滅。若滅此心。名斷佛種性。此心本是真如之體。甚深如來藏。而與七識俱。傅大士云。心性無來亦無去。緣慮流轉實無停。又心無處所。故云無停。心體實無來去。昔所行處。了了知見。性自虛通。體無去住。不用除滅此心。若識此心。本是佛體。不須帕今有。不識心人。將此為妄。終日除滅。亦不可得滅。縱令得滅。證聲聞果。亦非究竟。只如過去諸佛恒沙劫事。見如今日。真如之性。靈通自在。照用無方。不可同無情物。佛性是生氣物。不可兀爾無知。但無心量。種種施為。如幻如化。如機關木人。畢竟無有心量。於一切處無執系。無住著。無所求。於一切時中。更
【現代漢語翻譯】 現代漢語譯本：問：既然說這個識是恒常流轉的，那麼它一定有生滅和去來嗎？ 答：這個識不固守自己的本性，隨著因緣變化的時候，好像有流轉，但實際上沒有生滅，也不是去來。就像清澈的水中生起水泡，水泡完全是水；花在空中生出，花完全是空。識的本性未曾有過去和未來，虛空又何曾有生滅？如同馬祖大師所說：如果此生所經過的地方，以及自己的田宅處所，父母兄弟等，舉心看見的，這個心本來就沒有去。不要說看見那些事物就說心去了，心性本來就沒有來去，也沒有起滅。所經過的地方，以及自己的父母眷屬等，現在所看見的，都是因為過去曾經見過，都是第八阿賴耶識中憶持在心中的，不是現在心去了。也叫做種子識，也叫做含藏識，貯藏積累過去所見到的。識的本性虛空通達，唸唸自己顯現，叫做巡舊識，也叫做流注生死。這個唸唸自然分離，不用斷滅。如果滅掉這個心，就叫做斷滅佛的種性。這個心本來就是真如的本體，甚深如來藏，而與七識一起。傅大士說：心性沒有來也沒有去，緣慮流轉實際上沒有停息。又因為心沒有處所，所以說沒有停息。心的本體實際上沒有來去，過去所行之處，清清楚楚地知道看見，本性自然虛空通達，本體沒有去住。不用去除滅這個心，如果認識這個心，本來就是佛的本體，不需要現在才有。不認識心的人，把這個當作虛妄，整天想要去除滅，也是不可能滅掉的。縱然能夠滅掉，證得聲聞果，也不是究竟。就像過去諸佛恒河沙劫的事情，看見如同今日。真如的本性，靈通自在，照用無方，不可以和無情之物相同。佛性是生氣之物，不可以呆板無知，只是沒有心量。種種施為，如幻如化，如同機關木人，畢竟沒有心量。在一切處沒有執著，沒有住著，沒有所求。在一切時間中，更加……
【English Translation】 English version: Question: Since it is said that this consciousness is constantly flowing, does it necessarily have arising and ceasing, going and coming? Answer: This consciousness does not adhere to its own nature. When it changes according to conditions, it seems to flow, but in reality, there is no arising or ceasing, nor going or coming. It is like a bubble arising in clear water; the bubble is entirely water. A flower arises in the empty realm; the flower is entirely empty. The nature of consciousness has never gone or come, and how could emptiness ever arise or cease? As Great Master Mazu said: 'If, in this life, the places one has traveled, as well as one's own fields and houses, parents, siblings, etc., are seen by the mind, this mind originally does not go. Do not say that seeing those things means the mind has gone. The nature of mind originally has no coming or going, nor arising or ceasing. The places one has traveled, as well as one's own parents and relatives, etc., that are seen now, are all because they were seen in the past. They are all memories held in the eighth Alaya consciousness; it is not that the mind has gone now.' It is also called the seed consciousness, also called the storehouse consciousness, storing and accumulating what was seen in the past. The nature of consciousness is empty and pervasive, manifesting itself in every thought, called 'patrolling old acquaintances,' also called 'flowing into birth and death.' This thought-by-thought naturally separates, without needing to be extinguished. If you extinguish this mind, it is called extinguishing the Buddha-nature. This mind is originally the essence of Suchness, the profound Tathagatagarbha, and exists together with the seven consciousnesses. Layman Fu said: 'The nature of mind has no coming or going, the flow of conditioned thoughts truly never stops.' Furthermore, because the mind has no location, it is said to have no stopping. The essence of mind truly has no coming or going. The places one has traveled in the past are clearly known and seen. The nature is naturally empty and pervasive, the essence has no going or staying. There is no need to eliminate this mind. If you recognize this mind, it is originally the essence of the Buddha, not something that needs to be newly acquired. Those who do not recognize the mind regard it as delusion, trying to eliminate it all day long, but it is impossible to eliminate. Even if you could eliminate it and attain the fruit of a Sravaka, it would not be ultimate. Just like the events of countless kalpas of past Buddhas, they are seen as if they were today. The nature of Suchness is spiritually pervasive and free, illuminating and functioning without limit, not to be equated with inanimate objects. Buddha-nature is a living thing, not to be dull and unknowing, but simply without mental calculation. All kinds of actions are like illusions, like transformations, like mechanical puppets, ultimately without mental calculation. In all places, there is no attachment, no dwelling, no seeking. At all times, even more...
無一法可得。
問。此阿賴耶識。既為一切法因。又稱引果。只如因果之法。為真實有。為假施設。
答。皆從識變。是假施設。論云。謂此正理深妙離言。因果等言。皆假施設。觀現在法有引後用。假立當果。對說現因。觀現在法有酬前相。假立曾因。對說現果。假。謂現識似彼相現。如是因果。理趣顯然。遠離二邊。契會中道。諸有智者。應順修學。釋云。今明諸法自相離言。謂觀三世。唯有現法。觀此現法。有能引生當果之用。當果雖無。而現在法有引彼用。用者。功能。行者尋見現法之上。有此功用。觀此法果。遂心變作未來之相。此似未來。實是現在。即假說此所變未來。名為當果。對此假當有之果。而說現在法為因。此未來果。即觀現在法功能。而假變也。其因亦爾。觀此現法有酬前之相。即異熟變相等。觀此所從生處。而能變為過去。實非過去。而是現在。假說所變為現法。即對此假曾有過去因。而說現在為果。而實所觀。非因非不因。非果非不果。且如於因。性離言故。非實是因。有功能故。非定不因。果亦如是。
宗鏡錄卷第四十九
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第五十
慧日永明寺
【現代漢語翻譯】 無一法可得，即沒有一個法是可以真正獲得的。
問：這個阿賴耶識（Ālaya-vijñāna，儲存一切種子識），既是一切法的因，又被稱為能引生果報，那麼這個因果之法，是真實存在的，還是隻是假立的施設呢？
答：都是從識的變化而來，是假立的施設。《瑜伽師地論》中說：『這種正理深奧微妙，超離言語。因果等等的說法，都是假立的施設。觀察現在的法有引生未來果的作用，就假立為當來的果。針對這個假立的未來果，而說現在的法是因。觀察現在的法有酬償過去業相的作用，就假立為過去的因。針對這個假立的過去因，而說現在是果。』 假立，是指現在的識顯現出相似於彼（過去或未來）的相。這樣的因果關係，其道理和趣味是顯而易見的，遠離了有和無的二邊，契合了中道。所有有智慧的人，都應該依順它來修行和學習。
解釋說：現在說明諸法的自性是超離言語的，即觀察三世，只有現在的法。觀察這個現在的法，有能引生未來果的作用。未來的果雖然還沒有產生，但是現在的法有引生它的作用。作用，就是功能。修行者尋找到現在的法之上，有這種功能作用。觀察這個法的果，於是心識變現出未來的相。這個相似於未來的相，實際上是現在的。就假立這個所變現的未來，名為當來的果。針對這個假立的、當有的果，而說現在的法是因。這個未來的果，就是觀察現在的法的功能而假立的。因也是這樣，觀察這個現在的法有酬償過去之相，即異熟變相等。觀察這個法是從哪裡產生的，而能變現為過去，實際上不是過去，而是現在。假立所變現的為現在的法，即針對這個假立的曾有的過去因，而說現在是果。而實際上所觀察到的，非因非非因，非果非非果。比如對於因，其自性是超離言語的，所以不是真實存在的因，但因為有功能，所以不是一定不是因。果也是這樣。
《宗鏡錄》卷第四十九
丁未年歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第五十
慧日永明寺
【English Translation】 Not a single dharma can be obtained.
Question: This Ālaya-vijñāna (storehouse consciousness), being the cause of all dharmas and also said to produce effects, is this law of cause and effect truly existent, or is it merely a provisional establishment?
Answer: All are transformations from consciousness and are provisional establishments. The Treatise says: 'This correct principle is profound and subtle, beyond words. Terms such as cause and effect are all provisional establishments. Observing that present dharmas have the function of leading to future effects, we provisionally establish the future effect. In relation to this provisionally established future effect, we speak of the present dharma as the cause. Observing that present dharmas have the aspect of requiting past actions, we provisionally establish the past cause. In relation to this provisionally established past cause, we speak of the present as the effect.' Provisional means that the present consciousness appears with an image similar to that (past or future). Such a relationship of cause and effect, its principle and interest are clear and evident, being far from the two extremes of existence and non-existence, and in accordance with the Middle Way. All wise individuals should follow and study it.
Explanation: Now, it is explained that the self-nature of all dharmas is beyond words, meaning that when observing the three times, there are only present dharmas. Observing this present dharma, it has the function of leading to the production of future effects. Although the future effect has not yet arisen, the present dharma has the function of leading to it. Function means capability. Practitioners find this capability on the present dharma. Observing the effect of this dharma, the mind transforms and creates the image of the future. This image similar to the future is actually present. We provisionally establish this transformed future as the future effect. In relation to this provisionally established, future effect, we speak of the present dharma as the cause. This future effect is provisionally established by observing the function of the present dharma. The cause is also like this. Observing that this present dharma has the aspect of requiting the past, that is, the transformation of the ripening result, etc. Observing where this dharma arises from, it can transform into the past, but it is actually not the past, but the present. We provisionally establish what is transformed as the present dharma, that is, in relation to this provisionally established past cause, we speak of the present as the effect. But what is actually observed is neither cause nor non-cause, neither effect nor non-effect. For example, regarding the cause, its nature is beyond words, so it is not a truly existent cause, but because it has function, it is not necessarily not a cause. The effect is also like this.
Zong Jing Lu (Record of the Source Mirror) Volume 49
Engraved by the Great Treasury Supervisor in the Dingwei Year Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 50
Hui Ri Yong Ming Temple
主智覺禪師延壽集
夫此第八識。為定是真。是假。
答。是真。是假。不可定執。首楞嚴經云。陀那微細識。習氣成瀑流。真非真恐迷我常不開演。釋曰。梵語阿陀那者。此云執持識。此識體凈。被無明熏習。水乳難分。唯佛能了。以不覺妄染故。則為習氣。變起前之七識瀑流波浪。鼓成生死海。若大覺頓了故。則為無漏凈識。執持不斷。盡未來際。作大佛事。能成智慧海。真非真恐迷者。佛意。我若一向說真。則眾生不復進修。墮增上慢。以不染而染。非無客塵垢故。又外道執此識為我。若言即是佛性真我。則扶其邪執。有濫真修。我若一向說不真。則眾生又于自身撥無。生斷見。故無成佛之期。是以對凡夫二乘前。不定開演。恐生迷倒。不達如來密旨。以此根本識。微細難知故。
問。此第八識于真俗二諦中。俱建立不。
答。染凈之本。真俗俱存。不達真異熟正唯識人。多執俗有真無。強生異見。不知諸佛密意。執遣相空理。以為究竟。此乃破遍計情執。是護過遮詮。便撥依他圓成。悉作空華之相。若無依圓。本識及一切。法皆則無體。既非實有。成大邪見。論云。外道譭謗染凈因果。亦不謂全無。但執非實故。若一切皆非實有。菩薩不應為不捨生死。精勤修集菩提資糧。誰有智者
【現代漢語翻譯】 現代漢語譯本： 主智覺禪師延壽集
問：這第八識（Alaya-識，阿賴耶識），究竟是真還是假？
答：是真也是假，不可執著於一端。《首楞嚴經》（Śūraṅgama Sūtra）說：『陀那（Ādāna）微細識，習氣成瀑流，真非真恐迷我常不開演。』解釋說：梵語『阿陀那』，這裡譯為『執持識』。此識本體清凈，被無明（avidyā）薰染，水乳交融難以分辨，只有佛才能徹底明瞭。因為不覺悟而妄生染污，就成為習氣，變現出前七識的瀑流波浪，形成生死之海。如果大覺悟而頓悟，就成為無漏清凈識，執持不斷，直到未來際，做廣大的佛事，能成就智慧之海。『真非真恐迷』，是佛的意思，我如果只說它是真，眾生就不再精進修行，墮入增上慢（abhimāna）。因為它不是沒有染污的，並非沒有客塵煩惱的緣故。而且外道執著此識為『我』（ātman），如果說它就是佛性真我，就助長了他們的邪見，混淆了真正的修行。我如果只說它不是真，眾生又會否定自身，產生斷滅見（uccheda-diṣṭi），因此沒有成佛的希望。所以對於凡夫和二乘人，不輕易開演，恐怕產生迷惑顛倒，不能領會如來的秘密旨意。因為這個根本識，非常微細難以知曉。
問：這第八識在真諦（paramārtha-satya）和俗諦（saṃvṛti-satya）這二諦中，都成立嗎？
答：它是染凈的根本，真俗二諦都存在。不通達真異熟（vipāka）的正唯識（Vijñānavāda）學者，大多執著于俗諦有而真諦無，強行產生不同的見解，不知道諸佛的秘密心意，執著于遣除表相的空性之理，以為是究竟。這只是爲了破除遍計所執（parikalpita）的情執，是護過遮詮，就否定了依他起（paratantra）和圓成實（parinispanna），都看作是空花幻影。如果沒有依他起和圓成實，本識以及一切法都將沒有本體，既然不是真實存在，就成了大邪見。《論》中說：外道譭謗染凈因果，也不是說完全沒有，只是認為不是真實的。如果一切都不是真實存在，菩薩就不應該爲了不捨棄生死，精勤地修集菩提資糧。誰會有這樣的智慧呢？
【English Translation】 English version: Collected Works of Chan Master Zhijue Yanshou
Question: Is this eighth consciousness (Alaya-vijñāna), ultimately real or unreal?
Answer: It is both real and unreal; one should not cling to either extreme. The Śūraṅgama Sūtra says: 'The subtle Ādāna consciousness, its habitual energies form a torrent. Fearing confusion between the real and unreal, I do not always expound it.' Explanation: The Sanskrit word 'Ādāna' means 'grasping consciousness.' This consciousness is pure in nature but is tainted by ignorance (avidyā), making it difficult to distinguish like milk and water. Only the Buddha can fully understand it. Because of non-awakening and false defilement, it becomes habitual energy, transforming into the torrent of waves of the first seven consciousnesses, forming the ocean of birth and death. If one has a great awakening and sudden enlightenment, it becomes a pure, undefiled consciousness, continuously grasping and acting until the end of future time, performing great Buddha deeds and able to create an ocean of wisdom. 'Fearing confusion between the real and unreal' is the Buddha's intention. If I only say it is real, sentient beings will no longer diligently cultivate and will fall into arrogance (abhimāna), because it is not without defilement; it is not without the dust of afflictions. Moreover, externalists cling to this consciousness as the 'self' (ātman). If I say it is the Buddha-nature, the true self, it would encourage their wrong views and confuse true cultivation. If I only say it is not real, sentient beings will deny themselves, giving rise to annihilationist views (uccheda-diṣṭi), and therefore have no hope of becoming a Buddha. Therefore, I do not readily expound it to ordinary people and those of the Two Vehicles, fearing that it will cause confusion and delusion, and that they will not understand the secret intention of the Tathāgata, because this fundamental consciousness is very subtle and difficult to know.
Question: Is this eighth consciousness established in both the two truths, the ultimate truth (paramārtha-satya) and the conventional truth (saṃvṛti-satya)?
Answer: It is the root of defilement and purity, and both the two truths exist within it. Those who do not understand the true other-ripening (vipāka) and are only adherents of Vijñānavāda mostly cling to the conventional truth as existent and the ultimate truth as non-existent, forcibly creating different views, not knowing the secret intention of the Buddhas, clinging to the principle of emptiness that eliminates appearances, thinking it is ultimate. This is only to break the emotional attachments of the imagined nature (parikalpita), which is a protective and concealing explanation, and then they deny the dependent nature (paratantra) and the perfectly accomplished nature (parinispanna), viewing them all as illusory flowers in the sky. If there were no dependent nature and perfectly accomplished nature, the fundamental consciousness and all dharmas would have no substance. Since they are not truly existent, it becomes a great wrong view. The Treatise says: Externalists slander the causes and effects of defilement and purity, not saying that they are completely non-existent, but only thinking that they are not real. If everything were not truly existent, Bodhisattvas should not diligently cultivate and accumulate the provisions for Bodhi in order not to abandon birth and death. Who would have such wisdom?
。為除幻敵求石女兒用為軍旅。故應信有能持種心。依之建立染凈因果。彼心即是此第八識。又契經說。有異熟心。善惡業感。若無此識。彼異熟心不應有故。謂眼等識有間斷故。非一切時是業果故。如電光等。非異熟心。異熟不應斷已更續。彼離命根等。無斯事故。眼等六識業所感者。猶如聲等非恒續故。是異熟生。非真異熟。定應許有真異熟心。酬牽引業。遍而無斷。變為身器。作有情依。身器離心。理非有故。不相應法。無實體故。諸轉識等。非恒有故。若無此識。誰變身器。復依何法恒立有情。釋云。外道亦不謂染凈等皆無。現所見故。但執非實。染因不能感惡果。善因不能感善果。以非實故。如空華等。因果不無。可信此識總立三性。若於二諦中分別有無者。我真諦中。亦非無法。但不可說為因為果。言語道斷故。俗諦之中。依他圓成有故。遍計所執是無。真異熟心酬牽引業。遍而無斷者。真異熟心。一切時相續酬牽引業。非余滿業者。有間斷者。是滿業故。余轉識不能引業。但來滿善惡之業果。引果之識。遍三界有。六識不遍無色界。無心定等。五識及意無故。無斷者。言恒續故。所以經云。深信大乘。不謗因果。但真諦中。以一切法不可得故。言語道斷故。心智路絕故。或言一切法空。此是第一義空。
【現代漢語翻譯】 現代漢語譯本：爲了消除幻象之敵，（外道）請求石女作為軍隊，所以應該相信有能持種子的心識，依靠它來建立染凈的因果。這個心識就是第八識（Alaya識，阿賴耶識）。 而且契經上說，有異熟心（Vipaka-citta，由業力成熟而產生的心識），感受善惡業的果報。如果沒有這個識，那麼異熟心就不應該存在。因為眼等識是有間斷的，不是一切時都是業的果報，就像閃電等一樣，不是異熟心。異熟不應該斷了之後又繼續，因為它離開了命根等，沒有這樣的事情。 眼等六識是業所感，就像聲音等一樣，不是恒常持續的，是異熟生，不是真正的異熟。一定應該允許有真正的異熟心，酬償牽引業（karma that draws one into rebirth），普遍而沒有間斷，轉變為身體和器世間，作為有情眾生的所依。身體和器世間離開了心識，道理上是不存在的。不相應法（citta-viprayukta-samskara，不與心識相應的行蘊）沒有實體。各種轉識等，不是恒常存在的。如果沒有這個識，誰來轉變身體和器世間？又依靠什麼法來恒常地建立有情眾生？ 解釋說，外道也不認為染污和清凈等都是沒有的，因為現在所能見到。只是執著認為它們不是真實的，染污的因不能感得惡的果報，善良的因不能感得善良的果報，因為它們不是真實的，就像空中的花朵等一樣。因果不是沒有，可以相信這個識總括地建立三性（trisvabhava，遍計所執性、依他起性、圓成實性）。如果在二諦（dvasatya，世俗諦和勝義諦）中分別有無，那麼我在真諦（paramartha-satya，勝義諦）中，也不是沒有法，只是不可說為因或為果，因為言語道斷。在俗諦（samvrti-satya，世俗諦）之中，依他起性和圓成實性是存在的，遍計所執性是沒有的。 真正的異熟心酬償牽引業，普遍而沒有間斷，真正的異熟心，一切時相續地酬償牽引業，不是其餘的圓滿業（karma that completes the rebirth）。有間斷的是圓滿業。其餘的轉識不能牽引業，只是來圓滿善惡的業果。牽引果報的識，遍佈三界（trailokya，欲界、色界、無色界）都有。六識不遍佈，因為沒有**，沒有無心定等，五識和意識就沒有了。 沒有間斷，是說恒常持續。所以經上說，深信大乘，不誹謗因果。只是在真諦中，因為一切法不可得，言語道斷，心智之路斷絕，或者說一切法空，這是第一義空（paramartha-sunyata，最究竟的空性）。
【English Translation】 English version: To eliminate the enemy of illusion, (the heretics) request a barren woman to be used as an army, therefore one should believe that there is a mind that can hold the seeds, relying on it to establish the cause and effect of defilement and purity. That mind is the eighth consciousness (Alaya-vijnana, storehouse consciousness). Moreover, the sutras say that there is a Vipaka-citta (resultant mind, the mind produced by the maturation of karma), experiencing the results of good and evil deeds. If there were no such consciousness, then the Vipaka-citta should not exist. Because the eye consciousness and other consciousnesses are intermittent, and not all the time are the results of karma, like lightning and so on, they are not Vipaka-citta. The Vipaka should not be interrupted and then continue, because it is separated from the life force and so on, and there is no such thing. The six consciousnesses such as eye consciousness are sensed by karma, just like sounds and so on, they are not constantly continuous, they are Vipaka-born, not true Vipaka. It must be allowed that there is a true Vipaka-citta, repaying the karma that draws one into rebirth, universally and without interruption, transforming into the body and the container world, serving as the basis for sentient beings. The body and the container world are not existent in principle without consciousness. Citta-viprayukta-samskara (non-associated formations) have no substance. The various transforming consciousnesses and so on are not constantly existent. If there were no such consciousness, who would transform the body and the container world? And what dharma would be relied upon to constantly establish sentient beings? It is explained that the heretics do not think that defilement and purity are all non-existent, because they can be seen now. They just cling to the view that they are not real, the cause of defilement cannot sense the evil result, and the good cause cannot sense the good result, because they are not real, like flowers in the sky and so on. Cause and effect are not non-existent, one can believe that this consciousness comprehensively establishes the three natures (trisvabhava, parikalpita-svabhava, paratantra-svabhava, parinispanna-svabhava). If one distinguishes existence and non-existence in the two truths (dvasatya, conventional truth and ultimate truth), then in the paramartha-satya (ultimate truth), there is also no non-existence of dharma, but it cannot be said to be a cause or a result, because the path of language is cut off. In the samvrti-satya (conventional truth), the paratantra-svabhava and parinispanna-svabhava exist, and the parikalpita-svabhava does not exist. The true Vipaka-citta repays the karma that draws one into rebirth, universally and without interruption, the true Vipaka-citta, continuously repays the karma that draws one into rebirth at all times, not the remaining karma that completes the rebirth. That which is intermittent is the karma that completes the rebirth. The remaining transforming consciousnesses cannot draw karma, but only come to complete the results of good and evil karma. The consciousness that draws the result, is present throughout the three realms (trailokya, desire realm, form realm, formless realm). The six consciousnesses are not universal, because there is no **, there is no mindless samadhi and so on, the five consciousnesses and the mind consciousness are not present. No interruption means constant continuation. Therefore, the sutra says, deeply believe in the Mahayana, do not slander cause and effect. It is only in the paramartha-satya that because all dharmas are unattainable, the path of language is cut off, the path of mind and wisdom is cut off, or it is said that all dharmas are empty, this is the paramartha-sunyata (ultimate emptiness).
不可得空。非是外道斷空。小乘但空等。不可起龜毛兔角之心。執蛇足鹽香之見。
問。受生命終。既依本識。生時死時。覆住何心。
答。夫論生滅之事。必住散動之心。經云。有念即魔網。不動即法印。魔網立生死之道。法印成涅槃之門。故知散亂寂靜二途。皆依本識而有。論云。契經說。諸有情類受生命終。必住散心。非無心定。若無此識。生死時心不應有故。謂生死時身心惛昧。如睡無夢。極悶絕時。明瞭轉識心不現起。又此位中。六種轉識行相所緣。不可知故。如無心位。必不現行。六種轉識行相。所緣。有必可知。如余時故。真異熟識極微細故。行相所緣。俱不可了。是引業果。一期相續。恒無轉變。是散有心。名生死心。不違正理。又說。五識此位定無。意識取境。或因五識。或因他教。或定為因。生位諸因既不可得故。受生位意識亦無。乃至又將死時。由善惡業。下上身份冷觸漸起。若無此識。彼事不成。轉識不能執受身故。眼等五識各別依故。或不行故。第六意識不住身故。境不定故。遍寄身中恒相續故。不應冷觸由彼漸生。唯異熟心。由先業力恒遍相續。執受身份。舍執受處。冷觸便生。壽暖識三不相離故。冷觸起處。即是非情。雖變亦緣。而不執受。故知定有此第八識。又契經說
【現代漢語翻譯】 現代漢語譯本：不可得空（bukede kong）：不能執著于空性。這裡說的不是外道所說的斷滅空，也不是小乘所說的偏頗的空。不要生起像龜毛兔角這樣虛妄不實的想法，也不要持有像蛇足鹽香這樣多餘無益的見解。
問：受生命終（shou sheng ming zhong）：眾生從出生到死亡，既然都依賴於阿賴耶識（alayeshishi，本識），那麼出生時和死亡時，又是處於什麼樣的心境呢？
答：要討論生滅的事情，必定是處於散動的心境。經書上說：『有念即魔網，不動即法印。』魔網是建立生死輪迴的途徑，法印是成就涅槃解脫的門徑。所以要知道散亂和寂靜這兩種途徑，都是依賴於阿賴耶識而存在的。論中說：『契經上說，一切有情眾生從出生到死亡，必定是處於散亂的心境，而不是處於無心禪定的狀態。』如果不存在這個阿賴耶識，那麼生死時候的心境就不應該存在。這是因為生死的時候，身心昏昧，就像睡覺沒有做夢一樣，或者像極度昏迷的時候，明瞭的轉識心就不會顯現出來。而且在這個狀態中，六種轉識的行相和所緣，都是無法知道的。就像無心定的狀態一樣，六種轉識必定不會現行。六種轉識的行相和所緣，如果存在，就必定可以知道，就像其他時候一樣。阿賴耶識極其微細，所以它的行相和所緣，都無法瞭解。它是引業的果報，一期生命相續不斷，恒常沒有轉變。這就是散亂有心的狀態，稱為生死心，不違背正理。』又說，五識在這個狀態下必定不存在，意識取境，或者因為五識，或者因為其他教導，或者因為禪定。出生時候的各種因緣都無法得到，所以受生時候的意識也不存在。乃至將要死亡的時候，由於善業或惡業，身體上下部分的冷觸逐漸產生。如果沒有這個阿賴耶識，這些事情就無法完成。轉識不能執受身體，因為眼等五識各自依賴不同的根，或者不行作用，第六意識不住在身體中，因為所緣的境界不確定，遍佈寄託在身體中恒常相續，所以不應該由它們產生冷觸。只有異熟心（yishu xin），由於先前的業力恒常遍佈相續，執受身體，捨棄執受的地方，冷觸便會產生。因為壽、暖、識三者不相分離，冷觸產生的地方，就是無情之物。雖然它也會變現境界，但是不再執受。所以要知道一定存在這第八識。』又契經上說 English version: 'It is not permissible to grasp at emptiness.' This does not refer to the annihilationist emptiness of externalist paths, nor the limited emptiness of the Lesser Vehicle. One should not give rise to thoughts like 'turtle hair' or 'rabbit horns' (guimao tujiao, impossible things), nor hold onto views like 'snake feet' or 'salt fragrance' (shezu yanxiang, superfluous or mistaken ideas).
Question: 'When a being receives life and then ends it (shou sheng ming zhong), since it relies on the alaya-consciousness (alayeshishi, fundamental consciousness), what state of mind does it abide in at the time of birth and death?'
Answer: 'To discuss the matter of arising and ceasing, one must abide in a scattered and agitated state of mind. The sutra says, 'With thought, there is the net of Mara; without movement, there is the Dharma seal.' The net of Mara establishes the path of birth and death; the Dharma seal accomplishes the gate of nirvana. Therefore, know that these two paths, scatteredness and stillness, both depend on the alaya-consciousness. The treatise says, 'The sutra states that all sentient beings, from receiving life to ending it, must abide in a scattered mind, not in a state of no-mind samadhi.' If this consciousness did not exist, then the state of mind at birth and death should not exist. This is because at the time of birth and death, the body and mind are confused, like sleeping without dreams, or like a state of extreme unconsciousness, the clear transforming consciousness does not arise. Moreover, in this state, the characteristics and objects of the six transforming consciousnesses are unknowable. Like the state of no-mind, the six transforming consciousnesses certainly do not manifest. If the characteristics and objects of the six transforming consciousnesses exist, they must be knowable, as at other times. The resultant consciousness (yishu xin) is extremely subtle, so its characteristics and objects are both impossible to understand. It is the result of karma that draws one into existence, continuing throughout a lifetime, constantly without change. This is the state of scattered mind, called the mind of birth and death, which does not contradict right reason.' Furthermore, it is said that the five consciousnesses certainly do not exist in this state. The consciousness that grasps objects either depends on the five consciousnesses, or on other teachings, or on samadhi. Since the various causes at the time of birth cannot be obtained, the consciousness at the time of receiving life also does not exist. Even when one is about to die, due to good or bad karma, cold touch gradually arises in the upper and lower parts of the body. If this alaya-consciousness did not exist, these things could not be accomplished. The transforming consciousness cannot grasp the body, because the five consciousnesses such as the eye consciousness each rely on different roots, or do not function. The sixth consciousness does not abide in the body, because the object of perception is uncertain, pervading and relying on the body, constantly continuing, so cold touch should not arise from them. Only the resultant mind (yishu xin), due to the power of previous karma, constantly pervades and continues, grasping the body. When it abandons the place it grasps, cold touch arises. Because life, warmth, and consciousness are inseparable, the place where cold touch arises is insentient. Although it also transforms appearances, it no longer grasps. Therefore, know that this eighth consciousness certainly exists.' Furthermore, the sutra says
【English Translation】 "It is not permissible to grasp at emptiness." This does not refer to the annihilationist emptiness of externalist paths, nor the limited emptiness of the Lesser Vehicle. One should not give rise to thoughts like 'turtle hair' or 'rabbit horns' (guimao tujiao, impossible things), nor hold onto views like 'snake feet' or 'salt fragrance' (shezu yanxiang, superfluous or mistaken ideas).
Question: 'When a being receives life and then ends it (shou sheng ming zhong), since it relies on the alaya-consciousness (alayeshishi, fundamental consciousness), what state of mind does it abide in at the time of birth and death?'
Answer: 'To discuss the matter of arising and ceasing, one must abide in a scattered and agitated state of mind. The sutra says, 'With thought, there is the net of Mara; without movement, there is the Dharma seal.' The net of Mara establishes the path of birth and death; the Dharma seal accomplishes the gate of nirvana. Therefore, know that these two paths, scatteredness and stillness, both depend on the alaya-consciousness. The treatise says, 'The sutra states that all sentient beings, from receiving life to ending it, must abide in a scattered mind, not in a state of no-mind samadhi.' If this consciousness did not exist, then the state of mind at birth and death should not exist. This is because at the time of birth and death, the body and mind are confused, like sleeping without dreams, or like a state of extreme unconsciousness, the clear transforming consciousness does not arise. Moreover, in this state, the characteristics and objects of the six transforming consciousnesses are unknowable. Like the state of no-mind, the six transforming consciousnesses certainly do not manifest. If the characteristics and objects of the six transforming consciousnesses exist, they must be knowable, as at other times. The resultant consciousness (yishu xin) is extremely subtle, so its characteristics and objects are both impossible to understand. It is the result of karma that draws one into existence, continuing throughout a lifetime, constantly without change. This is the state of scattered mind, called the mind of birth and death, which does not contradict right reason.' Furthermore, it is said that the five consciousnesses certainly do not exist in this state. The consciousness that grasps objects either depends on the five consciousnesses, or on other teachings, or on samadhi. Since the various causes at the time of birth cannot be obtained, the consciousness at the time of receiving life also does not exist. Even when one is about to die, due to good or bad karma, cold touch gradually arises in the upper and lower parts of the body. If this alaya-consciousness did not exist, these things could not be accomplished. The transforming consciousness cannot grasp the body, because the five consciousnesses such as the eye consciousness each rely on different roots, or do not function. The sixth consciousness does not abide in the body, because the object of perception is uncertain, pervading and relying on the body, constantly continuing, so cold touch should not arise from them. Only the resultant mind (yishu xin), due to the power of previous karma, constantly pervades and continues, grasping the body. When it abandons the place it grasps, cold touch arises. Because life, warmth, and consciousness are inseparable, the place where cold touch arises is insentient. Although it also transforms appearances, it no longer grasps. Therefore, know that this eighth consciousness certainly exists.' Furthermore, the sutra says
。識緣名色。名色緣識。如是一一法。展轉相依。譬如束蘆。俱時而轉。若無此識。彼識自體不應有故。謂彼經中自作是釋。名。謂非色四蘊。色。謂羯邏藍等。此二與識。相依而住。如二束蘆。更互為緣。恒俱時轉不相舍離。眼等轉識攝在名中。此識若無。說誰為識。亦不可說名中識蘊為五識身。識。為第六。羯邏藍時無五識故。又諸轉識有間轉故。無力恒時執持名色。意說恒與名色為緣故。彼識言。顯第八識。
問。一切有情皆依食住。即是第八識。食約有幾種。行相如何。
答。識論云。經說食有四種。一者段食。變壞為相。為欲界系。香味觸三。于變壞時能為食事。由此色處。非段食攝。以變壞時色無用故。二者觸食。觸境為相。為有漏觸才取境時。攝受喜等能為食事。此觸雖與諸識相應。屬六識者食義偏勝。觸粗顯境。攝受喜樂。及順益舍。資養勝故。三者意思食。希望為相。謂有漏思與欲俱轉。希可愛境能為食事。此思雖與諸識相應。屬意識者。食義偏勝。意識于境希望勝故。四者識食。執持為相。謂有漏識。由段觸思勢力增長。能為食事。此識雖通諸識自體。而第八識食義偏勝。一類相續。執持勝故。此四能持有情身命。令不壞斷。故名為食。段食唯于欲界有用。觸意思食雖遍三界。而依
【現代漢語翻譯】 現代漢語譯本：『識』緣于『名色』（nama-rupa，精神和物質現象）。『名色』緣于『識』。像這樣，每一個法都輾轉相互依存，譬如兩束蘆葦，同時互相依靠而轉動。如果沒有這個『識』，那個『識』的自體就不應存在。正如經中所作的解釋：『名』，指的是非物質的四蘊（受、想、行、識）；『色』，指的是羯邏藍（kalala，受精卵）等。這兩者與『識』相互依存而住，就像兩束蘆葦，互相作為緣，恒常同時轉動而不相舍離。眼等轉識包含在『名』中。如果這個『識』不存在，要說誰是『識』呢？也不能說『名』中的識蘊是前五識，『識』是第六識，因為羯邏藍時期沒有前五識。而且，各種轉識是有間斷的，沒有力量恒常執持『名色』。這裡所說的恒常與『名色』為緣的『識』，顯示的是第八識（阿賴耶識，Alaya-vijnana）。
問：一切有情都依靠食物而住，這個食物就是第八識嗎？食物大約有幾種？其行相如何？
答：《識論》說，經中說食物有四種：第一種是『段食』，以變壞為相，屬於欲界，是香味觸三種。在變壞的時候能夠作為食物。因此，色處不屬於段食，因為變壞的時候色沒有用處。第二種是『觸食』，以觸境為相，當有漏的觸才接觸到境界時，攝取喜等，能夠作為食物。這個觸雖然與各種識相應，但屬於六識的觸，其食物的意義更為殊勝，因為觸粗顯境界，攝取喜樂以及順益舍，資養的力量更強。第三種是『意思食』，以希望為相，指的是有漏的思與慾望一同運轉，希望可愛的境界能夠作為食物。這個思雖然與各種識相應，但屬於意識的思，其食物的意義更為殊勝，因為意識對於境界的希望更為強烈。第四種是『識食』，以執持為相，指的是有漏的識，由於段食、觸食、意思食的勢力增長，能夠作為食物。這個識雖然通於各種識的自體，但第八識的食物意義更為殊勝，因為它一類相續，執持的力量更強。這四種食物能夠持有情的身命，使之不壞斷，所以稱為食物。段食只在欲界有用，觸食和意思食雖然遍及三界，但依靠...
【English Translation】 English version: 『Vijnana』 (consciousness) is conditioned by 『nama-rupa』 (name and form, mental and physical phenomena). 『Nama-rupa』 is conditioned by 『vijnana』. Thus, each and every dharma (element of existence) is mutually interdependent, just like two bundles of reeds, simultaneously relying on each other and turning. If this 『vijnana』 did not exist, that 『vijnana』 itself should not exist. As explained in the sutra: 『Nama』 refers to the four non-material skandhas (aggregates) of feeling, perception, volition, and consciousness; 『rupa』 refers to kalala (embryo) and so on. These two abide in mutual dependence with 『vijnana』, like two bundles of reeds, mutually serving as conditions, constantly turning together without separating. The transforming consciousnesses such as eye-consciousness are included in 『nama』. If this 『vijnana』 does not exist, who is to be called 『vijnana』? Nor can it be said that the consciousness skandha in 『nama』 is the five sense consciousnesses, and 『vijnana』 is the sixth consciousness, because there are no five sense consciousnesses at the time of kalala. Moreover, the various transforming consciousnesses are intermittent, lacking the power to constantly uphold 『nama-rupa』. The 『vijnana』 spoken of here as constantly being a condition for 『nama-rupa』 refers to the eighth consciousness (Alaya-vijnana, storehouse consciousness).
Question: All sentient beings abide by relying on food. Is this food the eighth consciousness? How many kinds of food are there approximately? What are their characteristics?
Answer: The Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of Consciousness-Only) says that the sutras speak of four kinds of food: The first is 『odanahara』 (physical food), characterized by transformation and decay, belonging to the desire realm, and consisting of the three: taste, smell, and touch. It can serve as food when it is transformed and decayed. Therefore, the sphere of form is not included in physical food, because form is useless when it is transformed and decayed. The second is 『sparsahara』 (sense-impression food), characterized by contact with objects. When defiled contact first touches an object, it takes in joy and so on, and can serve as food. Although this contact is associated with various consciousnesses, the sense of food is more prominent in the contact of the six consciousnesses, because contact coarsely manifests objects, takes in joy and pleasure, and beneficial equanimity, and its nourishing power is stronger. The third is 『manas-samcetanahara』 (volitional food), characterized by hope, referring to defiled volition operating together with desire, hoping that a lovely object can serve as food. Although this volition is associated with various consciousnesses, the volition of the mind consciousness is more prominent, because the mind consciousness has a stronger hope for objects. The fourth is 『vijnanahara』 (consciousness food), characterized by upholding, referring to defiled consciousness, which is able to serve as food due to the increased power of physical food, sense-impression food, and volitional food. Although this consciousness is common to the self-nature of various consciousnesses, the meaning of food is more prominent in the eighth consciousness, because it is a continuous stream of the same kind, and its upholding power is stronger. These four kinds of food can hold the life of sentient beings, preventing it from being destroyed and cut off, so they are called food. Physical food is only useful in the desire realm, while sense-impression food and volitional food pervade the three realms, but rely on...
識轉。隨識有無。眼等轉識有間有轉。非遍恒時能持身命。謂無心定。熟眠。悶絕。無想天中。有間斷故。設有心位。隨所依。緣性界地等有轉易故。于持身命非遍非恒。乃至由此定知。異諸轉識。有異熟識。一類恒遍。執持身命令不斷壞。世尊依此故作是言。一切有情皆依食住。釋云。此觸雖與諸識相應。屬六識者食義偏勝者。此觸食體。皆通八識。雖通與諸識相應。屬六識者。食義偏勝。以所觸之境相粗顯故。別能攝受喜樂受故。能生順益身之舍故。是偏勝義。七八俱觸境微細故。全不能生喜樂受故。雖生舍受。但不為損。而非益故。由此義顯觸生憂苦。非順益舍。即非食體。不資養故。增一經云。世尊告阿那律曰。一切諸法。由食而住。在眼以眠為食。耳以聲為食。鼻以香為食。舌以味為食。身以細滑為食。意以法為食。涅槃以無放逸為食。爾時佛告諸比丘。如此妙法。夫飲食有九事。人間有四食。一段食。二更樂食。三念食。四識食。復有五種。是出世間食。一禪食。二愿食。三念食。四八解脫食。五喜食。是出世間之表。當共專念。舍除四種之食。求辦出世之食。所以維摩經云。迦葉住平等法。應次行乞食。為不食故。應行乞食。為壞和合相故。應取摶食。為不受故。應受彼食。斯皆是破五陰法。成涅槃食
【現代漢語翻譯】 現代漢語譯本 識轉：隨著識的有無而轉移。眼等轉識有時斷續，並非普遍恒常，不能持續維持身命。例如，在無心定（無想定）、深度睡眠、昏迷、無想天中，轉識都會間斷。即使在有心位，也會隨著所依賴的根、所緣的境、自性、界、地等而發生變化。因此，對於維持身命來說，轉識既不普遍也不恒常。由此可以確定，不同於各種轉識，存在著異熟識（Alaya識，阿賴耶識），它是一類恒常普遍的識，執持身命，使其不間斷壞滅。 世尊因此說：『一切有情皆依食住。』 解釋：此觸（Sparsha，感覺）雖然與各種識相應，但屬於六識（眼識、耳識、鼻識、舌識、身識、意識）的觸，其『食』的意義更為突出。此觸食的本體，普遍與八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）相通。雖然普遍與各種識相應，但屬於六識的觸，其『食』的意義更為突出，因為所觸之境的相狀粗顯，特別能夠攝受喜樂之感受，能夠產生順益於身體的舍受（Upeksha，不苦不樂的感受），這是『偏勝』的意義。第七識（末那識，Manas）和第八識（阿賴耶識，Alaya）所觸之境微細，完全不能產生喜樂之感受，即使產生舍受，也不會造成損害，也並非有益，因此不是『食』的意義。 由此義理顯示，觸所生的憂苦，並非順益的舍受，因此不是食的本體，不能資養身命。 《增一阿含經》中說：世尊告訴阿那律（Aniruddha）說：『一切諸法，由食而住。在眼以眠為食，耳以聲為食，鼻以香為食，舌以味為食，身以細滑為食，意以法為食，涅槃以無放逸為食。』 當時，佛告訴各位比丘：『如此妙法，夫飲食有九事。人間有四食：一段食（固體食物），二更樂食（感官享受），三念食（思念），四識食（意識）。復有五種，是出世間食：一禪食（禪定），二愿食（願力），三念食（正念），四八解脫食（八解脫），五喜食（喜悅）。這是出世間的表徵，應當共同專心憶念，捨棄四種世間之食，求辦出世間之食。』 所以《維摩詰經》說：迦葉（Kashyapa）住在平等法中，應當依次行乞食。爲了不食的緣故，應當行乞食。爲了破壞和合相的緣故，應當取摶食。爲了不受的緣故，應當接受彼食。這些都是爲了破除五陰（色、受、想、行、識）之法，成就涅槃之食。
【English Translation】 English version Cognition Transformation: It shifts according to the presence or absence of consciousness. The transforming consciousnesses of the eye and other senses are intermittent, not universally constant, and cannot continuously sustain life. For example, in the unconscious samadhi (Nirodha-samāpatti), deep sleep, fainting, and the Realm of Non-Perception (Asaññasatta), the transforming consciousnesses are interrupted. Even in states of consciousness, they change according to the supporting faculty, the object of perception, the nature, realm, and ground. Therefore, in terms of sustaining life, the transforming consciousnesses are neither universal nor constant. From this, it can be determined that, unlike the various transforming consciousnesses, there exists the Vipāka-vijñāna (Alaya-consciousness), a type of consciousness that is constant and pervasive, holding and sustaining life so that it does not cease and decay. The World-Honored One (Bhagavan) therefore said: 'All sentient beings subsist on food.' Explanation: This Sparsha (contact), although corresponding with various consciousnesses, the Sparsha belonging to the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) has a more prominent meaning of 'food'. The substance of this Sparsha-food is universally connected to the eight consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, Manas-consciousness, and Alaya-consciousness). Although universally corresponding with various consciousnesses, the Sparsha belonging to the six consciousnesses has a more prominent meaning of 'food' because the appearance of the object of contact is coarse and obvious, especially capable of receiving feelings of joy and pleasure, and capable of producing Upeksha (equanimity) that benefits the body. This is the meaning of 'predominant'. The objects contacted by the seventh consciousness (Manas) and the eighth consciousness (Alaya) are subtle, completely unable to produce feelings of joy and pleasure, and even if they produce Upeksha, it does not cause harm and is not beneficial, therefore it is not the meaning of 'food'. From this principle, it is shown that the sorrow and suffering produced by contact are not beneficial Upeksha, therefore they are not the substance of food and cannot nourish life. In the Ekottara Agama Sutra, the World-Honored One told Aniruddha: 'All dharmas subsist on food. For the eye, sleep is food; for the ear, sound is food; for the nose, fragrance is food; for the tongue, taste is food; for the body, fine touch is food; for the mind, dharma is food; for Nirvana, non-negligence is food.' At that time, the Buddha told the Bhikshus: 'Such wonderful dharma, food has nine aspects. In the human realm, there are four foods: first, solid food (kabalikahara); second, sensory enjoyment (sparshahara); third, ideation (manosamcetanahara); fourth, consciousness (vijnanahara). There are also five kinds of supramundane food: first, dhyana (jhana); second, aspiration (pranidhi); third, mindfulness (smrti); fourth, the eight liberations (asta-vimoksha); fifth, joy (priti). These are the signs of the supramundane, and you should all concentrate on remembering them, abandon the four kinds of mundane food, and seek to obtain supramundane food.' Therefore, the Vimalakirti Sutra says: Kashyapa dwells in the Dharma of equality and should go begging for food in order. Because of not eating, he should go begging for food. Because of destroying the aspect of combination, he should take a lump of food. Because of not receiving, he should accept that food. All of these are to break the dharma of the five skandhas (rupa, vedana, samjna, samskara, vijnana) and achieve the food of Nirvana.
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問。住滅定者。於八識中滅何等識。
答。但滅六識。以第八識持身故。論云。契經說。住滅定者。身語心行無不皆滅。而壽不滅。亦不離暖。根無變壞。識不離身。若無此識。住滅定者。不離身識不應有故。謂眼等識行相粗動。于所緣境起必勞慮。厭患彼故。暫求止息。漸次伏除。至都盡位。依此位立住滅定者。故此定中彼識皆滅。若不許有微細一類。恒遍執持壽等識在。依何而說識不離身。若謂后時彼識還起。如隔日瘧。名不離身。是則不應說心行滅。識與想等起滅同故。壽暖諸根應亦如識。便成大過。故應許識如壽暖等。實不離身。又此位中若全無識。應如瓦礫。非有情數。豈得說為住滅定者。又異熟識。此位若無。誰能執持諸根壽暖。無執持故。皆應壞滅。猶如死屍。便無壽等。既爾。后識必不還生。說不離身。彼何所屬。諸異熟識。舍此身已。離托余身。無重生故。又若此位持種識。后識無種。如何得生。過去未來不相應法。非實有體。已極成故。諸色等法。離識皆無。受熏持種。亦已遮故。乃至無想等位。類此。應知。又滅定等位稱無心者。未必全無。成業論云。心有二種。一集起心。無量種子集起處故。二種種心。所緣行相差別轉故。滅定等位闕第二心。名無心。如一足馬。闕一足故
【現代漢語翻譯】 現代漢語譯本：
問：入滅盡定（niè jìn dìng）的人，在八識（bā shì）中滅掉的是哪些識？
答：只滅掉前六識（qián liù shì）。因為第八識（第八阿賴耶識，dì bā ālài yé shì）執持身體的緣故。《瑜伽師地論》中說：『契經（qì jīng）上說，入滅盡定的人，身語心行沒有不滅的，但是壽命（shòu）不滅，體溫（nuǎn）也不消失，諸根（zhū gēn）沒有變壞，識（shì）不離身。』如果沒有這個識，入滅盡定的人，不離身的識就不應該存在。所謂眼識（yǎn shì）等識，行相粗糙浮動，對於所緣的境界生起時必定勞累思慮，因為厭惡這些，所以暫時尋求止息，逐漸地伏除，直到完全斷盡的地位。依據這個地位安立入滅盡定的人，所以這個定中那些識都滅掉了。如果不允許有微細的一類，恒常普遍地執持壽命等的識存在，依據什麼而說識不離身呢？如果說後來這個識還會生起，就像隔日瘧（gé rì nüè）一樣，名為不離身，那麼就不應該說心行滅。因為識與想（xiǎng）等生起和滅去是相同的緣故。壽命、體溫、諸根也應該像識一樣，那就成了很大的過失。所以應該允許識像壽命、體溫等一樣，實際上不離身。又在這個位中如果完全沒有識，應該像瓦礫一樣，不是有情（yǒu qíng）之數，怎麼能說為入滅盡定的人呢？又異熟識（yì shú shì），這個位中如果沒有，誰能執持諸根、壽命、體溫？因為沒有執持的緣故，都應該壞滅，就像死屍一樣，就沒有壽命等了。既然這樣，後來的識必定不會再生起，說不離身，它屬於什麼呢？諸異熟識，捨棄這個身體之後，離開依託其他的身體，沒有重生的緣故。又如果這個位中持種識（chí zhǒng shì），後來的識沒有種子，如何能夠產生？過去未來不相應的法，不是真實存在的本體，已經完全成立了。諸色（zhū sè）等法，離開識都沒有，接受熏習（xūn xí）、持種，也已經遮止了。乃至無想（wú xiǎng）等位，像這樣，應該知道。又滅盡定等位稱為無心（wú xīn）的人，未必是完全沒有。成業論（chéng yè lùn）中說：『心有兩種，一是集起心（jí qǐ xīn），是無量種子集起之處；二是種種心（zhǒng zhǒng xīn），是所緣行相差別轉變。』滅盡定等位缺少第二種心，名為無心，就像獨腳馬，缺少一隻腳的緣故。
【English Translation】 English version:
Question: When someone enters the Nirodha-samāpatti (niè jìn dìng) [Cessation Attainment], which of the Eight Consciousnesses (bā shì) are extinguished?
Answer: Only the first six consciousnesses (qián liù shì) are extinguished, because the Eighth Consciousness (Eighth Ālaya Consciousness, dì bā ālài yé shì) sustains the body. The Yogācārabhūmi-śāstra states: 'The Sutras (qì jīng) say that when someone enters the Nirodha-samāpatti, all bodily, verbal, and mental activities cease, but life (shòu) does not cease, warmth (nuǎn) does not disappear, the faculties (zhū gēn) do not deteriorate, and consciousness (shì) does not leave the body.' If this consciousness did not exist, then for someone in Nirodha-samāpatti, the consciousness that does not leave the body should not exist. The eye consciousness (yǎn shì) and other consciousnesses are coarse and agitated in their activity, and when they arise in relation to their objects, they inevitably involve effort and deliberation. Because of aversion to these, one temporarily seeks cessation, gradually subduing them until they are completely extinguished. Based on this state, one establishes the person who has entered Nirodha-samāpatti, so in this samādhi, those consciousnesses are all extinguished. If one does not allow for a subtle type of consciousness that constantly and universally sustains life, then on what basis does one say that consciousness does not leave the body? If one says that this consciousness arises again later, like tertian malaria (gé rì nüè), and is called not leaving the body, then one should not say that mental activity ceases, because the arising and ceasing of consciousness is the same as that of thought (xiǎng) and other mental factors. Life, warmth, and the faculties should also be like consciousness, which would be a great fault. Therefore, one should allow that consciousness, like life and warmth, actually does not leave the body. Furthermore, if there were no Vipāka Consciousness (yì shú shì) in this state, who would sustain the faculties, life, and warmth? Because there is no sustenance, they should all decay and perish, like a corpse, and there would be no life, etc. Since this is the case, the later consciousness will certainly not arise again. Saying that it does not leave the body, to what does it belong? The Vipāka Consciousnesses, after abandoning this body, leave to rely on other bodies, and there is no rebirth for this reason. Also, if in this state there is a seed-bearing consciousness (chí zhǒng shì), how can the later consciousness arise if it has no seeds? The past and future non-associated dharmas are not real entities, which has already been fully established. All forms (zhū sè) and other dharmas do not exist apart from consciousness, and the acceptance of impressions (xūn xí) and the bearing of seeds have also been refuted. Even in the state of non-perception (wú xiǎng), it should be understood in this way. Furthermore, when the state of Nirodha-samāpatti is called 'no-mind' (wú xīn), it is not necessarily completely without mind. The Karmasiddhiprakarana (chéng yè lùn) states: 'There are two types of mind: one is the accumulating mind (jí qǐ xīn), which is the place where countless seeds accumulate; the other is the various minds (zhǒng zhǒng xīn), which are the differentiated transformations of the object and its aspects.' The state of Nirodha-samāpatti lacks the second type of mind, and is therefore called 'no-mind,' just like a one-legged horse, which lacks one leg.
。亦名無足。
問。小乘入滅盡定。云何不能現其威儀。
答。小乘是事滅。大乘是理滅。如清涼疏云。一切法滅盡三昧智通者。謂五聚之法。皆當體寂滅故。斯即理滅。不同余宗滅定。但明事滅。唯滅六七心心所法。不滅第八等。但事滅故。不能即定而用。證理滅故。定散無礙。由即事而理。故不礙滅。即理而事。故不礙用。是以經云。雖唸唸入。而不廢菩薩道等。亦非心定而身起用。亦不獨明定散雙絕。但是事理無礙故。十地中雲。雖行實際。而不作證。能唸唸入。亦唸唸起。及凈名經云。不起滅定。現諸威儀。皆斯義也。又古師云。若大乘滅定。由具五蘊。有第八識。及第七凈分末那平等性智在。而能引起種種威儀。小乘唯有色行二蘊。前六識已滅。以小乘所現威儀事。須意識始能引起。既無意識。則無運用之功。與大乘有異。
問。大小等乘。皆從意識能起威儀。以第六意識是滅定所厭。即第六意識已無。縱有第七平等性智。且非起威儀之識。第八識雖許持緣。亦非能起威儀。如何說能引起威儀耶。
答。古釋云。正入滅定之時。雖無意識。然未滅之前。加行心中。愿。我入滅之後。若有眾生合聞我說法。見我威儀。我當教化。以此愿故。入定之後。擊發本識化相種子。生起現行。
【現代漢語翻譯】 現代漢語譯本：也叫做無足。
問：小乘入滅盡定（Nirvana Samapatti，一種禪定狀態），為什麼不能顯現其威儀（Iriya Patha，行為舉止）？
答：小乘是事滅，大乘是理滅。如清涼疏（Qingliang Shu，清涼澄觀的疏解）所說：『一切法滅盡三昧智通者，謂五聚之法，皆當體寂滅故。』這就是理滅，不同於其他宗派的滅定，只說明事滅，只滅六七心心所法（Citta-cetasika，心和心所），不滅第八識等。因為只是事滅，所以不能即定而用。證理滅，所以定散無礙。由於即事而理，所以不妨礙滅；即理而事，所以不妨礙用。因此經中說：『雖唸唸入，而不廢菩薩道等。』也不是心定而身起用，也不只是說明定散雙絕，而是事理無礙的緣故。十地中說：『雖行實際，而不作證，能唸唸入，亦唸唸起。』以及《維摩詰經》（Vimalakirti Sutra）中說：『不起滅定，現諸威儀。』都是這個意思。又有古師說：如果大乘滅定，由於具有五蘊（Skandha，構成個體存在的五種要素），有第八識（Alaya-vijñana，阿賴耶識），以及第七凈分末那（Manas，末那識）平等性智（Samata-jñana，平等性智）存在，而能引起種種威儀。小乘只有色蘊（Rupa-skandha，色蘊）和行蘊（Samskara-skandha，行蘊）二蘊，前六識（Sad-vijñana，六識）已經滅盡。因為小乘所現的威儀事，必須意識（Vijñana，意識）才能引起，既然沒有意識，就沒有運用之功，與大乘不同。
問：大小等乘，都從意識能起威儀，但第六意識是滅定所厭惡的，即第六意識已經沒有了。縱然有第七平等性智，也不是能起威儀的識。第八識雖然允許持緣，也不是能起威儀的。如何說能引起威儀呢？
答：古釋說：正入滅定的時候，雖然沒有意識，但在未滅之前，加行心中，發願：『我入滅之後，如果有眾生適合聽聞我說法，看見我的威儀，我應當教化。』因為這個願力，入定之後，擊發本識（Mula-vijñana，根本識）化相種子，生起現行。
【English Translation】 English version: Also named 'Without Feet'.
Question: Why can't the Theravada practitioner, who enters Nirodha Samapatti (Cessation Attainment), manifest Iriya Patha (dignified deportment)?
Answer: Theravada's cessation is cessation of phenomena; Mahayana's cessation is cessation of principle. As the Qingliang Commentary says: 'The one who has the wisdom to exhaust all dharmas in Samadhi means that the five aggregates are all inherently quiescent.' This is the cessation of principle, which is different from the cessation attainment of other schools, which only explains the cessation of phenomena, only extinguishing the mental functions of the sixth and seventh consciousnesses (Citta-cetasika), but not extinguishing the eighth consciousness, etc. Because it is only the cessation of phenomena, one cannot use it immediately upon entering the Samadhi. Because one has realized the cessation of principle, there is no obstruction between being in Samadhi and being in dispersion. Because it is immediately phenomena and principle, it does not hinder cessation; immediately principle and phenomena, it does not hinder function. Therefore, the sutra says: 'Although entering moment by moment, one does not abandon the Bodhisattva path, etc.' It is also not that the mind is in Samadhi while the body is functioning. It also does not only explain the dual cessation of Samadhi and dispersion, but rather that phenomena and principle are unobstructed. As it is said in the Ten Stages: 'Although practicing reality, one does not make proof, one can enter moment by moment, and also arise moment by moment.' And as it is said in the Vimalakirti Sutra: 'Without arising from Cessation Attainment, one manifests all dignified deportments.' This is all the meaning. Also, an ancient teacher said: If it is Mahayana Cessation Attainment, because it possesses the five aggregates (Skandha), the eighth consciousness (Alaya-vijñana), and the seventh pure aspect of Manas (Manas) with Equality Wisdom (Samata-jñana), it can arouse various dignified deportments. Theravada only has the Rupa-skandha (form aggregate) and Samskara-skandha (volitional formations aggregate), the first six consciousnesses (Sad-vijñana) have already been extinguished. Because the dignified deportment manifested by Theravada must be aroused by consciousness (Vijñana), since there is no consciousness, there is no function of application, which is different from Mahayana.
Question: Both the Greater and Lesser Vehicles can arouse dignified deportment from consciousness, but the sixth consciousness is what is rejected by Cessation Attainment, that is, the sixth consciousness is already gone. Even if there is the seventh Equality Wisdom, it is not the consciousness that can arouse dignified deportment. Although the eighth consciousness is allowed to hold conditions, it is not what can arouse dignified deportment. How can it be said that it can arouse dignified deportment?
Answer: Ancient explanations say: When one is actually entering Cessation Attainment, although there is no consciousness, before it is extinguished, in the preparatory mind, one makes a vow: 'After I enter cessation, if there are sentient beings who are suitable to hear me speak the Dharma, and see my dignified deportment, I should teach them.' Because of this vow, after entering Samadhi, it activates the seeds of transformation in the Mula-vijñana (root consciousness), arousing present activity.
以平等性智。而能現起威儀。然平等性智。雖與第六愿樂所現威儀而不相應。若欲起于平等之化。須平等性智也。已上猶是約行相分別。若就理而論。威儀即定。定即威儀。以色心其已久如故。
問。百法數中。雖名義差別。窮原究本。但唯一識。經中。云何于命根中。說為三法壽暖識等。
答。雖是一識。義別說三。論云。義別說三。如四正勤等。釋云。謂阿賴耶識相分色法。身根所得名暖。此識之種名壽。以能持識故。現行識是識。故言三法。義別說之。非謂別有體性。是則身舍暖時。有餘二不必舍。如無色界生。如餘二舍時。暖必隨舍。然今此三約義別說。但是一體。如四正勤已生未生善惡二法義別。說為四體。但是一體。如四正勤已生未生善惡二法。義別說為四體。但是一精進數。
問。識種即是命根者。以何義為根。
答。論云。然依親生此識種子。由業所引功能差別。住時決定。假立命根。釋云。言此者。簡親生余識種子。言識者。簡相應法種。唯取識故。言種者。簡現行。不取第八現。行為命根故。彼所簡者。非皆命根。今取親生之名言種上。由先世業所引持身差別功能。令色心等住時決定。依此功能。說為命根。非取生現行識義。以此種子為業力故。有持一報之身功能差別
【現代漢語翻譯】 現代漢語譯本：以平等性智（Samatajnana，四智之一，意為平等看待一切事物），才能顯現出威儀。然而，平等性智雖然與第六天（第六愿樂天，佛教欲界六天之一）所顯現的威儀不相應，但如果想要發起平等的教化，就必須要有平等性智。以上仍然是從行相上進行分別。如果從理上來說，威儀就是定，定就是威儀，因為色法和心法本來就是如此。
問：在百法（百法明門論，唯識宗概括一切法的綱要）的數目中，雖然名義上有差別，但追根溯源，最終都歸於唯一識。那麼，經文中為什麼在命根中，說為壽、暖、識等三種法呢？
答：雖然是一個識，但從意義差別上來說，可以分為三種。論中說：『意義差別上說為三種，如四正勤等。』解釋說：指的是阿賴耶識（Alaya-vijnana，佛教唯識宗根本識）的相分色法，被身根所感知，稱為暖。此識的種子稱為壽，因為它能夠保持這個識。現行識就是識。所以說是三種法，從意義差別上來說的，並不是說有不同的體性。這樣說來，當身體捨棄暖時，其餘兩種不一定捨棄，比如無想生。如果其餘兩種捨棄時，暖必定隨之捨棄。然而，現在這三種是按照意義差別來說的，實際上是一個整體。如同四正勤（四種正確的努力）中，已生和未生的善惡兩種法，從意義差別上說為四種，但實際上是一個精進數。
問：如果說識種就是命根，那麼以什麼意義作為根呢？
答：論中說：『然而，依靠親生的這個識種子，由於業力所引導的功能差別，住留的時間是決定的，假立為命根。』解釋說：『這個』，是簡別于非親生的其他識種子。『識』，是簡別于相應的法種。只取識的緣故。『種』，是簡別于現行，不取第八識的現行，因為現行是命根的緣故。那些被簡別掉的，並非都是命根。現在取親生之名言種上，由先世業力所引導的保持身體差別的功能，使得色法和心法等住留的時間是決定的。依靠這個功能，說為命根。不是取生起現行識的意義。因為這個種子是業力所致，具有保持一期報身的功能差別。
【English Translation】 English version: With the Samatajnana (Wisdom of Equality, one of the Four Wisdoms, meaning to view all things equally), one can manifest dignified conduct. However, although the Samatajnana does not correspond to the dignified conduct manifested by the sixth Deva realm (Nirmanarati, one of the six heavens in the desire realm of Buddhism), if one wants to initiate equal teachings, one must have Samatajnana. The above is still a distinction based on characteristics. If we talk about it from the perspective of principle, dignified conduct is Samadhi, and Samadhi is dignified conduct, because form and mind have always been like this.
Question: In the number of the Hundred Dharmas (Hundred Dharmas Shastra, an outline of all dharmas in the Vijnanavada school), although there are differences in names and meanings, tracing back to the source, they all ultimately return to the one consciousness. Then, why does the scripture say that in the life faculty, there are three dharmas such as lifespan, warmth, and consciousness?
Answer: Although it is one consciousness, it can be divided into three from the difference in meaning. The treatise says: 'It is said to be three from the difference in meaning, such as the Four Right Exertions, etc.' The explanation says: It refers to the form aspect of the Alaya-vijnana (Storehouse Consciousness, the fundamental consciousness in Buddhist Vijnanavada), which is perceived by the body faculty and is called warmth. The seed of this consciousness is called lifespan because it can maintain this consciousness. The manifest consciousness is consciousness. Therefore, it is said to be three dharmas, which are spoken from the difference in meaning, not that there are different entities. In this way, when the body abandons warmth, the other two do not necessarily abandon it, such as in the unconscious birth. If the other two are abandoned, warmth will surely follow. However, now these three are spoken according to the difference in meaning, but in reality, they are one entity. Just like in the Four Right Exertions (Four Right Efforts), the two dharmas of good and evil that have arisen and have not yet arisen are said to be four from the difference in meaning, but in reality, they are one effort.
Question: If the consciousness seed is the life faculty, then in what sense is it the root?
Answer: The treatise says: 'However, relying on this seed of consciousness that is born from a parent, due to the functional differences guided by karma, the duration of stay is determined, and it is provisionally established as the life faculty.' The explanation says: 'This' distinguishes it from other seeds of consciousness that are not born from a parent. 'Consciousness' distinguishes it from the corresponding dharma seeds. Only consciousness is taken. 'Seed' distinguishes it from manifestation, and does not take the manifestation of the eighth consciousness, because manifestation is the life faculty. Those that are distinguished are not all life faculties. Now, taking the name and seed of being born from a parent, the function of maintaining the difference in the body, guided by the karma of previous lives, determines the duration of stay of form and mind, etc. Relying on this function, it is said to be the life faculty. It does not take the meaning of arising manifest consciousness. Because this seed is caused by the power of karma, it has the functional difference of maintaining a lifetime of retribution.
。令得決定。若此種子無此功能。身便爛壞。阿賴耶識現行。由此種故。能緣。及任持于眼等法。亦名能持。此種正能持于現行之識。若不爾者。現行之識應不得有。及無能持余根等法。由此功能故。識持于身。現行內種力故。生。及緣持法。不名命根。非根本故。由種生故。此種不由現行有故。種為諸法之根本故。又現行識是所持故。從所持說。能持種識。名命根。命根之法持體。非命根。今六處住時決定故。故種子為命根。余現行色心等非命根。不恒續故。非業所引故。然業正牽時。唯牽此種子。種子方能造生現行。非謂現行名命根故。唯種是根。又夫命根者。依心假立。命為能依。心為所依。生法師云。焚薪之火。旋之成輪。輪必攬火而成照。情亦如之。必資心成用也。命之依心。如情之依心矣。
問。諸心法等。為有差別。為無差別。
答。法性無差。約相有異。雖然有異。互不相違。瑜伽論云。如諸心法。雖心法性無有差別。然相異故。於一身中一時俱轉。如是阿賴耶識。與諸轉識。於一身中一時俱轉。當知更互。亦不相違。如一瀑流。有多波浪。又如於一清凈鏡面。有多影像。一時而轉。互不相違。如是於一阿賴耶識。有多轉識一時俱轉。當知更互。亦不相違。又如一眼識。於一時間。於一
【現代漢語翻譯】 現代漢語譯本：使之能夠確定。如果這個種子沒有這種功能，身體就會腐爛損壞。阿賴耶識（Ālaya-vijñāna，藏識）顯現活動，由於這個種子的緣故，能夠緣取，並且任持眼等法，也叫做能持。這個種子真正能夠任持現行的識。如果不是這樣，現行的識就不應該存在，並且沒有能夠任持其餘根等法。由於這種功能，識才能任持身體。由於現行內在種子的力量，產生以及緣取任持法，不叫做命根，因為它不是根本。由於種子產生，這個種子不是由現行產生的，所以種子是諸法的根本。而且現行的識是被任持的，從被任持的角度來說，能任持的種子識，叫做命根。命根的法任持身體，不是命根。現在六處安住的時候是確定的，所以種子是命根。其餘現行的色心等不是命根，因為它們不是恒常相續的，也不是由業力所牽引的。然而業力真正牽引的時候，只牽引這個種子，種子才能夠造作產生現行，不是說現行叫做命根。只有種子才是根。而且，命根是依心假立的，命是能依，心是所依。生法師說，燃燒木柴的火焰，旋轉起來形成輪子，輪子必定包含火焰才能發光。情也是這樣，必定依靠心才能發揮作用。命依靠心，就像情依靠心一樣。
問：各種心法等，是有差別，還是沒有差別？
答：法性沒有差別，從現象上來說有差異。雖然有差異，但互相不違背。《瑜伽師地論》（Yogācārabhūmi-śāstra）說，比如各種心法，雖然心法的性質沒有差別，但是現象不同，所以在同一個身體中，同時一起運轉。像這樣，阿賴耶識（Ālaya-vijñāna，藏識）和各種轉識，在同一個身體中，同時一起運轉。應當知道它們互相也不違背。就像一個瀑布，有很多波浪。又像在一面清凈的鏡子上，有很多影像，同時顯現，互相不違背。像這樣，在一個阿賴耶識（Ālaya-vijñāna，藏識）中，有很多轉識同時一起運轉。應當知道它們互相也不違背。又像一個眼識，在一個時間裡，對一個...
【English Translation】 English version: It enables determination. If this seed does not have this function, the body will decay and be destroyed. Ālaya-vijñāna (storehouse consciousness) manifests, and because of this seed, it is able to cognize and sustain the faculties such as the eye, and is also called the 'sustainer'. This seed truly sustains the manifest consciousness. If it were not so, the manifest consciousness should not exist, and there would be no ability to sustain the other faculties. Because of this function, consciousness sustains the body. Due to the power of the manifest internal seed, arising and cognizing the sustained dharma are not called the 'life faculty', because it is not fundamental. Because it arises from the seed, and this seed does not arise from the manifest, therefore the seed is the root of all dharmas. Moreover, the manifest consciousness is what is sustained, and from the perspective of what is sustained, the sustaining seed consciousness is called the 'life faculty'. The dharma of the life faculty sustains the body, but is not the life faculty itself. Now, the determination of the six places of dwelling is fixed, therefore the seed is the life faculty. The other manifest forms and mental states are not the life faculty, because they are not constant and continuous, nor are they drawn by karma. However, when karma truly draws, it only draws this seed, and the seed is then able to create and produce the manifest. It is not that the manifest is called the life faculty. Only the seed is the root. Furthermore, the life faculty is provisionally established based on the mind. Life is the dependent, and the mind is what is depended upon. The Dharma Master Sheng said, 'The fire of burning firewood, when spun, forms a wheel. The wheel must contain the fire to shine. Emotions are also like this, they must rely on the mind to function.' Life relies on the mind, just as emotions rely on the mind.
Question: Are the various mental dharmas different, or are they not different?
Answer: The nature of dharmas is not different, but there are differences in phenomena. Although there are differences, they do not contradict each other. The Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) says, 'Like the various mental dharmas, although the nature of mental dharmas is not different, their phenomena are different, so they operate together in one body at the same time. In this way, Ālaya-vijñāna (storehouse consciousness) and the various transformed consciousnesses operate together in one body at the same time. It should be known that they do not contradict each other. Just like a waterfall, there are many waves. Also, like on a clear mirror surface, there are many images that appear at the same time, without contradicting each other. In this way, in one Ālaya-vijñāna (storehouse consciousness), there are many transformed consciousnesses operating together at the same time. It should be known that they do not contradict each other. Also, like one eye consciousness, in one moment, towards one...'
事境。唯取一類無異色相。或於一時。頓取非一種種色相。及耳鼻舌身識。乃至分別意識。於一時間。或取一境相。或取非一種種境相。當知道理。亦不相違。並末那亦恒與阿賴耶識俱轉。常與俱生任運我慢等四種煩惱。一時相應。
問。凈名經云。從無住本。立一切法。無住本。即阿賴耶識。云何說此識為一切法本。
答。此識建立有情無情。發生染法凈法。若有知有覺。則眾生界起。若無想無慮。則國土緣生。因染法而六趣迴旋。隨凈法而四聖階降。可謂凡聖之本。身器之由。了此識原。何法非悟。證斯心性。何境不真。可謂絕學之門。棲神之地矣。瑜伽論云。阿賴耶識。是一切雜染根本。所以者何。由此識。是有情世間生起根本。能生諸根。根所依處。及轉識等故。亦是器世間生起根本。由能生起器世間故。亦是有情互起根本。一切有情相望。互為增上緣故。所以者何。無有有情與余有情互相見等時。不生苦樂等。更相受用。由此道理。當知有情界互為增上緣。又即此阿賴耶識。能持一切法種子故。于現在世是苦諦體。亦是未來苦諦生因。又是現在集諦生因。如是能生有情世間故。能生器世間故。乃至阿賴耶識所攝持。順解脫分。及順抉擇分等善法種子。及眼識等。十八界。經云。惡叉聚喻。由於
【現代漢語翻譯】 現代漢語譯本 事境方面。只取同一類沒有不同顏色的事物。或者在同一時間，一下子選取不是單一的各種顏色事物。以及耳、鼻、舌、身、意識，乃至分別意識，在同一時間，或者選取一種境相，或者選取不是單一的各種境相。應當知道這個道理，也是不相違背的。並且末那識（Manas-vijnana，意為『意』識）也總是與阿賴耶識（Alaya-vijnana，意為『藏』識）一同運轉，常常與俱生我慢等四種煩惱一時相應。
問：維摩詰經（Vimalakirti Sutra）說：『從無住本，立一切法』。無住本，就是阿賴耶識。為什麼說這個識是一切法的根本？
答：這個識建立有情和無情，發生染法和凈法。如果有知有覺，那麼眾生界就生起；如果沒有想沒有慮，那麼國土的因緣就產生。因為染法，六道輪迴旋轉；隨著凈法，四聖的階位升降。可以說是凡夫和聖人的根本，身和器的由來。瞭解這個識的根源，什麼法不是覺悟？證得這個心的本性，什麼境界不是真實？可以說是絕學的門徑，棲息精神的地方啊！瑜伽師地論（Yogacarabhumi-sastra）說：阿賴耶識是一切雜染的根本。為什麼呢？因為這個識是有情世間生起的根本，能生諸根，諸根所依賴的地方，以及轉識等。也是器世間生起的根本，因為它能生起器世間。也是有情互相生起的根本，一切有情互相觀望，互為增上緣。為什麼呢？沒有有情與其餘有情互相看見等的時候，不生苦樂等，互相受用。因為這個道理，應當知道有情界互相為增上緣。又，就是這個阿賴耶識，能持一切法種子，所以在現在世是苦諦的本體，也是未來苦諦生起的原因。又是現在集諦生起的原因。像這樣能生有情世間，能生器世間，乃至阿賴耶識所攝持的，順解脫分和順抉擇分等善法種子，以及眼識等十八界。經中用惡叉聚來比喻，因為
【English Translation】 English version Regarding objects and situations, it only takes one type of thing without different colors. Or at one time, it suddenly takes various kinds of things that are not of a single color. And the ear, nose, tongue, body consciousness, and even the discriminating consciousness, at one time, either take one type of object, or take various kinds of objects that are not of a single type. You should know that this principle is not contradictory. Moreover, Manas-vijnana (意為『意』識, meaning 'mind' consciousness) always revolves with Alaya-vijnana (意為『藏』識, meaning 'store' consciousness), constantly corresponding with the four kinds of afflictions such as innate self-conceit at the same time.
Question: The Vimalakirti Sutra (凈名經) says: 'From the basis of non-abiding, establish all dharmas.' The basis of non-abiding is Alaya-vijnana. Why is this consciousness said to be the root of all dharmas?
Answer: This consciousness establishes sentient and non-sentient beings, generating defiled and pure dharmas. If there is knowing and awareness, then the realm of sentient beings arises; if there is no thought or consideration, then the conditions for the land arise. Because of defiled dharmas, the six realms revolve; following pure dharmas, the stages of the four saints ascend and descend. It can be said to be the root of ordinary beings and saints, the origin of body and vessel. Understanding the origin of this consciousness, what dharma is not enlightenment? Realizing the nature of this mind, what realm is not true? It can be said to be the gateway to transcending learning, the place to dwell in spirit! The Yogacarabhumi-sastra (瑜伽師地論) says: Alaya-vijnana is the root of all defilements. Why? Because this consciousness is the root of the arising of the sentient world, able to generate the roots, the place where the roots rely, and the transforming consciousness, etc. It is also the root of the arising of the vessel world, because it can generate the vessel world. It is also the root of sentient beings arising mutually, all sentient beings looking at each other, mutually being the dominant condition. Why? There is no sentient being who, when seeing other sentient beings, does not generate suffering and joy, etc., mutually receiving and using. Because of this principle, you should know that the realm of sentient beings is mutually the dominant condition. Moreover, this Alaya-vijnana is able to hold the seeds of all dharmas, so in the present world it is the substance of the truth of suffering, and also the cause of the arising of future suffering. It is also the cause of the arising of the truth of accumulation in the present. In this way, it can generate the sentient world, can generate the vessel world, and even the seeds of good dharmas such as the part of liberation and the part of determination held by Alaya-vijnana, and the eighteen realms such as eye consciousness. The sutra uses the analogy of a cluster of dice, because
阿賴耶識中有多界故。
問。若成就阿賴耶識。亦成就轉識不。
答。應作四句分別。瑜伽論云。或有成就阿賴耶識。非轉識。謂無心睡眠。無心悶絕。入無想定。入滅盡定。生無想天。或有成就轉識。非阿賴耶識。謂阿羅漢。若諸獨覺。不退菩薩。及諸如來。住有心位。或有俱成就。謂余有情住有心位。或有俱不成就。謂阿羅漢。若諸獨覺。不退菩薩。及諸如來。入滅盡定。處無餘依般涅槃界。
問。至聖垂慈。覺王應跡。以廣長之舌相。出誠實之微言。于無名相中。布難思之教海。以假名相說。演無盡之義宗。且如第八識心。本無名相。隨位立號。因執得名。至何位次之中。而舍虛假之稱。
答。唯識論云。第八識。雖諸有情皆悉成就。而隨義別。立種種名。謂或名心。由種種法熏習種子。所積習故。或名阿陀那。執持種子及諸色根而不壞故。或名所知依。能與染凈所知諸法。為依止故。或名種子識。能遍任持世出世間法種子故。此等諸名。通一切位。或名阿賴耶識。藏一切雜染品法。令不失故。我見等執藏。以為自內我故。此名唯在異生有學。非無學位。不退菩薩。有雜染法執藏義故。或名異熟。能引生死善不善業異熟果故。此名唯在異生二乘。諸菩薩位。非如來地。猶有異熟無記法
【現代漢語翻譯】 現代漢語譯本 阿賴耶識（Ālaya-vijñāna，藏識）中包含多個界。
問：如果成就了阿賴耶識，是否也成就了轉識（pravṛtti-vijñāna，現行識）？
答：應該用四句分別來解答。《瑜伽師地論》中說：或者有人成就了阿賴耶識，但沒有成就轉識，比如無心睡眠、無心昏厥、進入無想定（asaṃjñā-samāpatti，無想三昧）、進入滅盡定（nirodha-samāpatti，滅盡三昧）、生於無想天（asaṃjñā-deva）。或者有人成就了轉識，但沒有成就阿賴耶識，比如阿羅漢（Arhat，無學果位）、諸位獨覺（Pratyekabuddha，緣覺）、不退轉菩薩（avaivartika-bodhisattva，不退菩薩）以及諸位如來（Tathāgata，佛），他們處於有心位。或者有人同時成就了阿賴耶識和轉識，比如其餘的有情處於有心位。或者有人同時沒有成就阿賴耶識和轉識，比如阿羅漢、諸位獨覺、不退轉菩薩以及諸位如來，他們進入滅盡定，處於無餘依般涅槃界（anupadhiśeṣa-nirvāṇa-dhātu，無餘涅槃界）。
問：至聖大發慈悲，覺王應化世間，以廣長舌相，發出誠實微妙的語言，在無名相之中，宣講難以思議的教法之海，用假名相來演說無盡的義理宗旨。比如第八識心，本來沒有名相，隨著所處的位次而建立名稱，因為執著而得到名稱。到哪個位次的時候，才能捨棄這些虛假的名稱？
答：《唯識論》中說：第八識，雖然所有的有情都成就了它，但是隨著義理的不同，而建立種種名稱。或者稱為『心』（citta），因為種種法熏習的種子積聚於此。或者稱為『阿陀那』（ādāna，執持識），因為它執持種子以及諸色根而不令其壞滅。或者稱為『所知依』（jñeyāśraya），因為它能作為染污和清凈的所知諸法的依止。或者稱為『種子識』（bīja-vijñāna），因為它能普遍任持世間和出世間法的種子。這些名稱，通用於一切位次。或者稱為『阿賴耶識』，因為它藏一切雜染品法，使之不失壞，並且被我見等執著藏匿，作為內在的『我』。這個名稱只存在於異生（pṛthagjana，凡夫）和有學（śaikṣa，有學位），不存在於無學位（aśaikṣa，無學果位）和不退轉菩薩，因為他們有雜染法執藏的含義。或者稱為『異熟』（vipāka，果報），因為它能引發生死輪迴中善與不善業的異熟果報。這個名稱只存在於異生和二乘（śrāvaka-yāna，聲聞乘），以及諸菩薩位，不存在於如來地，因為如來地還有異熟無記法（avyākṛta，無記）。
【English Translation】 English version Because the Ālaya-vijñāna (storehouse consciousness) contains multiple realms.
Question: If one achieves the Ālaya-vijñāna, does one also achieve the pravṛtti-vijñāna (active consciousness)?
Answer: A fourfold distinction should be made. The Yogācārabhūmi-śāstra states: There are those who achieve the Ālaya-vijñāna but not the pravṛtti-vijñāna, such as those in mindless sleep, mindless fainting, entering the asaṃjñā-samāpatti (non-perception samadhi), entering the nirodha-samāpatti (cessation samadhi), or being born in the asaṃjñā-deva (non-perception heaven). There are those who achieve the pravṛtti-vijñāna but not the Ālaya-vijñāna, such as Arhats (worthy ones), Pratyekabuddhas (solitary Buddhas), avaivartika-bodhisattvas (non-regressing Bodhisattvas), and Tathāgatas (Thus-gone ones), who are in a state of mind. There are those who achieve both, such as other sentient beings in a state of mind. There are those who achieve neither, such as Arhats, Pratyekabuddhas, avaivartika-bodhisattvas, and Tathāgatas, who enter the nirodha-samāpatti and abide in the anupadhiśeṣa-nirvāṇa-dhātu (realm of nirvana without remainder).
Question: The supremely holy one shows compassion, the awakened king responds to the world, uttering truthful and subtle words with a broad and long tongue, expounding the inconceivable ocean of teachings within the realm of no-name and no-form, using provisional names and forms to explain the inexhaustible principles. For example, the eighth consciousness, the mind, originally has no name or form, but names are established according to its position, and it gains a name through attachment. At what stage is this false name abandoned?
Answer: The Vijñāptimātratāsiddhi-śāstra states: Although all sentient beings achieve the eighth consciousness, various names are established according to different meanings. It is called 'citta' (mind) because it accumulates the seeds of various dharmas through habituation. It is called 'ādāna' (grasping consciousness) because it grasps the seeds and the sense faculties without allowing them to decay. It is called 'jñeyāśraya' (basis of the knowable) because it serves as the basis for both defiled and pure knowable dharmas. It is called 'bīja-vijñāna' (seed consciousness) because it universally maintains the seeds of worldly and supramundane dharmas. These names are common to all stages. It is called 'Ālaya-vijñāna' because it stores all defiled dharmas, preventing them from being lost, and is clung to by views of self, etc., as the inner 'self'. This name exists only in pṛthagjana (ordinary beings) and śaikṣa (those in training), not in aśaikṣa (those beyond training) or avaivartika-bodhisattvas, because they have the meaning of storing defiled dharmas. It is called 'vipāka' (resultant) because it can lead to the resultant fruits of good and bad karma in the cycle of birth and death. This name exists only in ordinary beings and śrāvaka-yāna (hearer vehicle), and in the stages of Bodhisattvas, not in the stage of the Tathāgata, because the Tathāgata still has resultant neutral (avyākṛta) dharmas.
故。或名無垢識。最極清凈諸無漏法。所依止故。此名唯在如來地有。菩薩二乘及異生位。持有漏種可受熏習。未得善凈第八識故。如契經偈說。如來無垢識。是凈無漏界。解脫一切障。圓鏡智相應。阿賴耶識名。過失重故。最初舍故。此中偏說。異熟識體。菩薩將得菩提時舍。聲聞獨覺。入無餘依涅槃時舍。無垢識體。無有舍時。利樂有情無盡時故。心等通故。隨義應說。釋云。積集義。是心義。集起義。是心義。以能集生多種子故。或能熏種於此識中。既能積集。復起諸法。故說此識名為心義。阿陀那者。此云執持。執持諸種有色根故。此通凡聖。所知依者。即三性與彼為依。名所知依。又古德云。阿賴耶識。名為藏義。良以真心不守自性。隨熏和合。似一似常。故諸愚者。以似為真。取為內我。我見所攝。故名為藏。又能藏自體于諸法中。又能藏諸法于自體內。二種我見永不起位。即失賴耶名。又云。第八識名者。八地已上無阿賴耶名。唯有異熟識。第七但執異熟識為法。又第八識本無阿賴耶名。由第七執第八見分為我。令第八得阿賴耶名。若不執時。但名異熟識。第八或名為心者。由種種法積集種子。故名為心。雖受熏持種。積集集起義得名心者。唯自證分也。喻如倉庫能藏諸物。能持一切種子故。后令種子
【現代漢語翻譯】 現代漢語譯本 因此，它也被稱為無垢識（Amala-vijñāna），因為它是最極清凈的、所有無漏之法的所依止。這個名稱只在如來地（Tathāgatagarbha）才有。菩薩、二乘（聲聞和緣覺）以及凡夫位，都持有有漏的種子，可以接受熏習，因為他們還沒有得到完全清凈的第八識。正如契經中的偈頌所說：『如來無垢識，是凈無漏界，解脫一切障，圓鏡智相應。』阿賴耶識（Ālaya-vijñāna）這個名稱，因為過失很重，所以最初就被捨棄了。這裡主要說的是異熟識（Vipāka-vijñāna）的體性，菩薩在將要獲得菩提（Bodhi）的時候捨棄它，聲聞和獨覺在進入無餘依涅槃（Nirvāṇa）的時候捨棄它。而無垢識的體性，是沒有捨棄的時候的，因為它利益有情眾生是沒有窮盡的時候的。心等同的緣故，應該根據意義來解說。解釋說，積集的意思，是心的意思；集起的意思，是心的意思。因為它能夠積集產生多種種子。或者能夠熏習種子在這個識中。既能夠積集，又能夠生起諸法，所以說這個識名為心的意思。阿陀那（Ādāna）這個詞，這裡翻譯為執持，執持諸種和有色根的緣故。這個通於凡夫和聖人。所知依，就是三性（遍計所執性、依他起性、圓成實性）與它作為所依，名為所知依。還有古代的德行高尚的人說，阿賴耶識，名為藏的意思。因為真心不守自性，隨著熏習而和合，好像一個，好像常住。所以那些愚昧的人，把好像當成真的，取為內在的我，被我見所攝，所以名為藏。又能夠把自體藏在諸法中，又能夠把諸法藏在自體內。兩種我見永遠不生起的時候，就失去了阿賴耶這個名稱。又說，第八識的名稱，八地以上的菩薩就沒有阿賴耶這個名稱了，只有異熟識。第七識只是執著異熟識為法。還有第八識本來沒有阿賴耶這個名稱，由於第七識執著第八識的見分為我，使得第八識得到阿賴耶這個名稱。如果不執著的時候，就只名為異熟識。第八識或者名為心，由於種種法積集種子，所以名為心。雖然接受熏習，持種，積集，集起的意思而得名心，也只是自證分。比喻就像倉庫能夠藏諸物，能夠持一切種子，後來令種子...
【English Translation】 English version Therefore, it is also named Amala-vijñāna (無垢識, consciousness free from defilement), because it is the basis upon which the purest and most undefiled dharmas rely. This name exists only in the Tathāgatagarbha (如來地, Buddha-nature). Bodhisattvas, the Two Vehicles (二乘, Śrāvakas and Pratyekabuddhas), and ordinary beings all possess defiled seeds that can be influenced by habituation, because they have not yet attained the perfectly pure eighth consciousness. As a verse in the sutra says: 'The Tathāgata's undefiled consciousness is a pure, undefiled realm, liberated from all obstacles, corresponding to the Great Perfect Mirror Wisdom.' The name Ālaya-vijñāna (阿賴耶識, storehouse consciousness) is abandoned from the very beginning because its faults are severe. Here, we mainly discuss the nature of Vipāka-vijñāna (異熟識, resultant consciousness), which Bodhisattvas abandon when they are about to attain Bodhi (菩提, enlightenment), and Śrāvakas and Pratyekabuddhas abandon when they enter Nirvāṇa (涅槃, cessation) without remainder. However, the nature of Amala-vijñāna is never abandoned, because its benefit to sentient beings is endless. Because the mind and so on are interconnected, it should be explained according to its meaning. It is explained that 'accumulation' is the meaning of 'mind'; 'collection and arising' is the meaning of 'mind', because it can accumulate and produce various seeds. Or it can habituate seeds in this consciousness. Since it can both accumulate and give rise to all dharmas, this consciousness is said to be the meaning of 'mind'. The term Ādāna (阿陀那, grasping), here translated as 'holding', is because it holds all kinds of seeds and material roots. This applies to both ordinary beings and sages. The 'basis of what is known' refers to the three natures (三性, parikalpita-svabhāva, paratantra-svabhāva, and pariniṣpanna-svabhāva) and what relies on them, called the 'basis of what is known'. Furthermore, ancient virtuous ones said that Ālaya-vijñāna is named 'storehouse' because the true mind does not guard its own nature, but harmonizes with habituation, appearing as one, appearing as permanent. Therefore, those who are ignorant take the appearance as real and grasp it as their inner self, being governed by the view of self, hence it is named 'storehouse'. It can also store its own nature within all dharmas, and it can also store all dharmas within its own nature. When the two kinds of self-view never arise, the name Ālaya is lost. It is also said that the name of the eighth consciousness, Bodhisattvas above the eighth ground no longer have the name Ālaya, only Vipāka-vijñāna. The seventh consciousness only clings to Vipāka-vijñāna as dharma. Furthermore, the eighth consciousness originally does not have the name Ālaya, but because the seventh consciousness clings to the seeing-aspect of the eighth consciousness as self, it causes the eighth consciousness to obtain the name Ālaya. If there is no clinging, it is only named Vipāka-vijñāna. The eighth consciousness is also named 'mind' because various dharmas accumulate seeds, hence it is named 'mind'. Although it receives habituation, holds seeds, accumulates, and the meaning of collection and arising gives it the name 'mind', it is only the self-cognition aspect. It is like a warehouse that can store all things, and can hold all seeds, later causing the seeds...
生起現行。與種子為依持生起二因也。即知第八受熏持種。得名心也。因中持新舊種子。故名為心。果位持舊種一切無漏種子。故名心也。此亦名持種心。或名質多。此名有為心。或名牟呼栗多。此云貞實心。即是真如。此是無為心。或名阿陀那。此云。執持識。能執持種子根身。生相續義。即是界趣生義。此通一切位。執持有三。一執持根身令不爛壞。二。執持種子令不散失。三執取結生相續者。即有情于中有身臨末位。第八識初一念受生時。有執取結生相續義。結者。系也。屬也。于母腹中一念受生。便系屬彼故。亦如磁毛石吸鐵。鐵如父母精血二點。第八識如磁毛石。一剎那間。便攬而住。同時根塵等種。從自識中亦生現行。名為執取結生故。在胎五位者。初七日內名雜穢。狀如薄酪。父精母血相和名雜。自體不凈名穢。二七日內名皰。猶如豌豆瘡。皰之形表裡如酪。未生肉故。三七日內名凝結。謂稍凝結形。如就了血。四七日內名凝厚。漸次堅硬。五七日內名形位。內風所吹。生諸根形。一身四支。生差別故。用此三十五日。盡其五根皆足。六七日內名發毛爪齒位。七七日內名具根位。以五根圓滿。漸次生識。即未具空明等緣。或名種子識。
問。此識與心義何別。
答。種子與心義別。即取第
【現代漢語翻譯】 現代漢語譯本 生起現行，與種子是作為依持而生起的兩種原因。由此可知第八識接受熏習而持有種子，因此得名為『心』（Citta，意為心）。在因位時，它持有新的和舊的種子，所以稱為『心』。在果位時，它持有舊的種子和一切無漏種子，所以也稱為『心』。這也可以稱為『持種心』。或者稱為『質多』（Citta）。這是指有為心。或者稱為『牟呼栗多』（Muhūrta），翻譯為『貞實心』，也就是真如（Tathātā），這是無為心。或者稱為『阿陀那』（Ādāna），翻譯為『執持識』，能夠執持種子、根身，具有生起相續的意義，也就是界、趣、生的意義。這適用於一切位，執持有三種：一是執持根身，使之不腐爛損壞；二是執持種子，使之不散失；三是執取結生相續者，即有情在中陰身臨近結束時，第八識最初一念受生時，具有執取結生相續的意義。『結』（joining）是繫縛、歸屬的意思，在母親腹中一念受生，便系屬於母親。就像磁石吸鐵一樣，鐵比喻父母的精血二點，第八識就像磁石，在一剎那間，便攬取而住。同時，根、塵等種子，也從自己的識中生起現行，稱為執取結生。在胎中的五個階段：最初七日內稱為『雜穢』，形狀像稀薄的酪漿。父精母血相和稱為『雜』，自體不乾淨稱為『穢』。第二個七日內稱為『皰』，猶如豌豆瘡，皰的形狀表裡像酪漿，尚未生肉。第三個七日內稱為『凝結』，指稍微凝結，形狀像凝結的血。第四個七日內稱為『凝厚』，逐漸堅硬。第五個七日內稱為『形位』，被內風吹動，生出諸根的形狀，一身四肢，產生差別。用這三十五天，五根全部產生。第六個七日內稱為『發毛爪齒位』。第七個七日內稱為『具根位』，因為五根圓滿，逐漸產生識，即未具備空明等緣。或者稱為種子識。問題：這個識與心的意義有什麼區別？回答：種子與心的意義不同，即取第八識。
【English Translation】 English version The arising of manifestation and the seed are the two causes that arise based on reliance. From this, it is known that the eighth consciousness receives熏習 (xūn xí, influence) and holds seeds, hence it is named 'Citta' (心, meaning 'mind'). In the causal stage, it holds both new and old seeds, so it is called 'Citta'. In the resultant stage, it holds the old seeds and all the non-outflow seeds, so it is also called 'Citta'. This can also be called 'seed-holding mind'. Or it is called '質多' (Citta). This refers to the conditioned mind. Or it is called '牟呼栗多' (Muhūrta), which translates to 'true mind', which is Tathātā (真如, suchness), this is the unconditioned mind. Or it is called '阿陀那' (Ādāna), which translates to 'grasping consciousness', which can grasp seeds, root-body, and has the meaning of arising continuity, that is, the meaning of realms, destinies, and births. This applies to all stages, and there are three types of grasping: first, grasping the root-body to prevent it from rotting and decaying; second, grasping the seeds to prevent them from scattering; third, grasping those who take rebirth continuity, that is, when a sentient being in the intermediate state is nearing the end, the eighth consciousness has the meaning of grasping rebirth continuity in the first thought of taking birth. '結' (joining) means binding and belonging, and when one is born in the mother's womb in one thought, one belongs to the mother. Just like a magnet attracts iron, iron is likened to the two points of the parents' essence and blood, and the eighth consciousness is like a magnet, which grasps and holds it in an instant. At the same time, the seeds of roots, objects, etc., also arise from their own consciousness, which is called grasping rebirth. The five stages in the womb: within the first seven days, it is called '雜穢' (za hui, impure mixture), and its shape is like thin cheese. The combination of the father's essence and the mother's blood is called '雜' (za, mixed), and the body itself is unclean is called '穢' (hui, impure). Within the second seven days, it is called '皰' (pao, blister), like a pea sore, the shape of the blister is like cheese inside and out, because there is no flesh yet. Within the third seven days, it is called '凝結' (ning jie, congealing), referring to slight congealing, and its shape is like congealed blood. Within the fourth seven days, it is called '凝厚' (ning hou, thickening), gradually hardening. Within the fifth seven days, it is called '形位' (xing wei, shape position), blown by the inner wind, the shapes of the roots are produced, and the four limbs of the body produce differences. Using these thirty-five days, all five roots are formed. Within the sixth seven days, it is called '發毛爪齒位' (fa mao zhua chi wei, hair, fur, nail, teeth position). Within the seventh seven days, it is called '具根位' (ju gen wei, complete root position), because the five roots are complete, consciousness gradually arises, that is, it does not yet have the conditions for emptiness and brightness. Or it is called seed consciousness. Question: What is the difference between the meaning of this consciousness and the meaning of mind? Answer: The meaning of seed and the meaning of mind are different, that is, taking the eighth consciousness.
八識現行。亦名種子故。但是種。能生現行故。名種子識。此識現行。能起前七識。即有能生法種。功能義邊。第八識名種子識。前言心者。但是積集集起義名心。又第八識。而隨義別立種種名。或名根本識。流轉因。還滅因。界趣生體。引果總報主。阿賴耶者。此云我愛執藏。異熟識者。此是善惡業果位。以善惡業果為因。即招感得此引果故。前世業為因。因是善惡。今世感第八識。是無記異熟。即果異於因。故名異熟。又具四義。一實。二常。三遍。四無雜。是名真異熟識。
問。第八真異熟識。如何名引果。
答。為善惡業為能引。第八為所引。是能引家之果故。名引果。故是總報主。前六識名為滿果。有一分善惡別報來滿故。此滿業所招。名異熟生。非真異熟也。不具四義。唯第八是引果。真異熟識。具四義故。此通異生至十地。皆有異熟識名。至金剛心末。一剎那間永舍也。解脫道中。即成無垢識。名阿摩羅。即果中第八識。一純無漏。不攝一切染法種子故。不與雜染種現為所依故。唯與鏡智相應。名無垢識。又心之別名有六。一集起名心。唯屬第八。集諸種子起現行故。二積集名心。屬前七轉識。能熏積集諸法種故。或初集起屬前七轉識。現行共集熏起種故。后積集名心屬於第八。含藏積集
【現代漢語翻譯】 現代漢語譯本 第八識現行，也叫做種子，因此稱為『種子識』。因為只有種子才能產生現行，所以叫做種子識。這個識的現行，能夠生起前七識，即具有能夠產生法種的功能意義，因此第八識被稱為種子識。前面所說的心，只是積集和集起的意思，所以稱為心。另外，第八識根據意義的不同，而建立種種名稱，或者稱為根本識，是流轉的因，也是還滅的因，是界趣的生體，是引導果報的總報之主。阿賴耶（Ālaya）的意思是『我愛執藏』。異熟識（Vipāka-vijñāna）的意思是這是善惡業的果位。因為以善惡業的果報為因，即招感得到這個引導果報的緣故。前世的業為因，因是善惡，今世感得第八識，是無記異熟，即果報不同於因，所以叫做異熟。又具備四種含義：一、真實；二、常恒；三、普遍；四、無雜。這叫做真異熟識。
問：第八真異熟識，為什麼叫做引導果報？
答：因為善惡業是能引導的，第八識是所引導的，是能引導者的果報，所以叫做引導果報。所以是總報之主。前六識叫做滿果，因為有一部分善惡的別報來圓滿的緣故。這個滿業所招感的，叫做異熟生，不是真異熟。不具備四種含義。只有第八識是引導果報，真異熟識，具備四種含義的緣故。這個通於異生到十地，都有異熟識的名稱。到金剛心末，在一剎那間永遠捨棄。在解脫道中，即成為無垢識，叫做阿摩羅（Amala），即果中的第八識，一純粹無漏，不攝取一切染法種子，不與雜染的種子現行為所依，只與鏡智相應，叫做無垢識。另外，心的別名有六種：一、集起叫做心，只屬於第八識，聚集諸多種子生起現行的緣故。二、積集叫做心，屬於前七轉識，能夠熏習積集諸法種子的緣故。或者最初的集起屬於前七轉識，現行共同集聚熏起種子的緣故，後來的積集叫做心屬於第八識，含藏積集。
【English Translation】 English version The eighth consciousness manifests, also known as seeds, hence called 'seed consciousness' (Bīja-vijñāna). Because only seeds can produce manifestation, it is called seed consciousness. The manifestation of this consciousness can give rise to the first seven consciousnesses, that is, it has the functional meaning of being able to produce dharma seeds, so the eighth consciousness is called seed consciousness. The 'mind' mentioned earlier only means accumulation and collection, so it is called mind. In addition, the eighth consciousness establishes various names according to different meanings, or it is called the fundamental consciousness, which is the cause of transmigration, and also the cause of cessation, the life-body of realms and destinies, and the master of the overall retribution that guides the fruit. Ālaya means 'attachment to self-love'. Vipāka-vijñāna means that this is the fruition of good and evil karma. Because the fruition of good and evil karma is the cause, it is the reason for attracting and obtaining this guiding fruition. Past karma is the cause, and the cause is good and evil. In this life, the eighth consciousness is felt, which is neutral and matured differently, that is, the fruition is different from the cause, so it is called Vipāka. It also has four meanings: 1. Reality; 2. Constancy; 3. Universality; 4. Non-mixture. This is called true Vipāka-vijñāna.
Question: Why is the eighth true Vipāka-vijñāna called the guiding fruition?
Answer: Because good and evil karma is what can guide, and the eighth consciousness is what is guided, it is the fruition of what can guide, so it is called the guiding fruition. Therefore, it is the master of overall retribution. The first six consciousnesses are called the full fruition, because a portion of the separate retribution of good and evil comes to fulfill it. What this full karma attracts is called Vipāka-ja, not true Vipāka. It does not have the four meanings. Only the eighth consciousness is the guiding fruition, the true Vipāka-vijñāna, because it has the four meanings. This is common to ordinary beings up to the tenth ground, all have the name of Vipāka-vijñāna. At the end of the Vajra mind, it is forever abandoned in an instant. In the path of liberation, it becomes stainless consciousness, called Amala, which is the eighth consciousness in the fruition, purely unconditioned, not taking in all the seeds of defiled dharmas, not being the support for the manifestation of mixed defiled seeds, only corresponding to mirror wisdom, called stainless consciousness. In addition, there are six other names for mind: 1. Collection and arising is called mind, belonging only to the eighth consciousness, because it gathers all the seeds to give rise to manifestation. 2. Accumulation is called mind, belonging to the first seven transforming consciousnesses, because it can perfuming and accumulate the seeds of all dharmas. Or the initial collection and arising belongs to the first seven transforming consciousnesses, because manifestation jointly gathers and perfuming the seeds, the later accumulation called mind belongs to the eighth consciousness, containing and accumulating.
諸法種故。此上二解雖各有能集所集之義。今唯取能集名心。如理應思。三緣慮名心。俱能緣慮自分境故。四或名為識。了別義故。五或名為意。等無間故。六或名心。又廣釋。一集起名心者。即第八識。集諸種子。起現行故。言集諸種子者。即色心人天三界有漏無漏一切諸法種子。皆是他第八識能集。猶如世間人庫藏。言起現行故者。為三界五趣有漏無漏一切色心等現行。皆從第八識生起。即第八識是能集起。一切色心等種子。是所集起。今但取能集起名心。今正取第八心王自證分。名集起心。相分是色。見分是用。證自證分落後邊故。為自證分。能集諸法種子。令不散失。復能起諸種現行功能。從無始來更不間斷故。獨有集起義。即知第八自證分。與識中種子為二因。便是此中集起二義。一為依持因。即是集義。二與力令生起因。即是起義。二積集名心者。亦第八識中持諸三界五趣種子故。第八得名含藏。積集。即第八自證分。能持舊種。故名積。又能集新熏。故名集。即知積集集起以解心。第八識獨名心。為正義故。唯識論云。能遍任持世出世間諸法種故。是藏識義。即自證分。是能任持。能積集。一切種子是所任持。所積集。前七名轉識者。轉為改轉。是不定義。即三性三量三境易脫不定。方名轉識。今第八
唯是一類無記。又唯性境唯現量故。名不轉識。又集起名心。亦屬第七轉識。集者為集前七現行。言起者。即前七現行。各自有力。能熏生新種名起。且如眼識緣色時。必假同時意識。共集熏種。餘四識亦爾。
問。若明瞭意識。與五同緣所名共集。且如獨頭意識緣十八界時。不與余識同緣。亦熏起種。何有共集之義。
答。由第七為所依。第六方轉熏種。亦名共集。三緣慮名心者。謂能緣慮自分境故。即八個識。各能緣慮自分之境。緣謂緣持。慮即思慮。若緣慮以解心。是通名。前五識唯緣五塵。是自分境。除諸根互用。及佛果位。第六識緣十八界及三世法。並一切有漏無漏世出世間法。為自分境。第七識緣第八見分。為自分境。第八識緣三境。為自分境。是頓常緣三境。以第八是常識。境常有故。不同前六識有間斷。所緣境又非常有。其第八正義。若欲界系者。即緣欲界根身器界為自分境。若種子。即通緣三界為自分境。上二界亦爾。只除無漏種不能緣。以有漏無漏種。不相順故。由是但能持而不能緣。以持義通。緣義狹。喻如赤眼人把火。亦如頂上戴物。但持而不緣。只持令不散。不離識故。第四名了別識。即八個識見分。皆能了別自所緣境。即眼識能了別色。乃至第八識能了別根身器界種子。即
【現代漢語翻譯】 現代漢語譯本：僅僅是屬於無記的一類。又因為唯有自性境和現量，所以稱為不轉識。又，集起名為心，也屬於第七轉識。集的意思是聚集前七個現行識。起的意思是，前七個現行識各自具有力量，能夠熏習產生新的種子，這叫做起。比如眼識緣取色塵時，必定藉助同時的意識，共同聚集熏習種子。其餘四識也是這樣。
問：如果說，明瞭意識與前五識共同緣取對像時，才叫做共集。那麼，如果獨頭意識緣取十八界時，不與其餘識共同緣取對象，也熏習產生種子，這又有什麼共集的意義呢？
答：由於第七識作為所依，第六識才得以運轉熏習種子，這也叫做共集。三緣慮名為心，意思是說，能夠緣慮自己的境，這就是八個識，各自能夠緣慮自己的境。緣的意思是緣持，慮的意思是思慮。如果用緣慮來解釋心，這是通用的名稱。前五識僅僅緣取五塵，這是自己的境。除了諸根互用，以及佛果位。第六識緣取十八界以及三世法，以及一切有漏無漏世出世間法，作為自己的境。第七識緣取第八識的見分，作為自己的境。第八識緣取三境，作為自己的境。是頓常緣三境。因為第八識是常識，境常常存在，所以不同於前六識有間斷。所緣的境又不是非常。關於第八識的正義，如果是欲界系的，就緣取欲界的根身器界作為自己的境。如果是種子，就普遍緣取三界作為自己的境。上二界也是這樣。只是不能緣取無漏種子，因為有漏無漏種子不相順應。因此只能持而不能緣。因為持的含義寬泛，緣的含義狹窄。比如赤眼人拿著火，又如頭頂上戴著東西，只是持著而不緣取。只是持著使之不散失，不離開識的緣故。第四個名稱是了別識，就是八個識的見分，都能了別自己所緣的境。就是眼識能夠了別色，乃至第八識能夠了別根身器界種子。
【English Translation】 English version: It is only a type of neutral (avyākrta). Moreover, because it is only the nature realm (svabhāva-bhūmi) and direct perception (pratyaksa), it is called 'non-transforming consciousness' (a-parāvrtti-vijñāna). Furthermore, the 'accumulating and arising' (samudaya-utpāda) called 'mind' (citta) also belongs to the seventh transforming consciousness. 'Accumulating' (samudaya) means accumulating the preceding seven active consciousnesses (pravrtti-vijñāna). 'Arising' (utpāda) means that each of the preceding seven active consciousnesses has the power to imprint and generate new seeds, which is called 'arising'. For example, when the eye-consciousness cognizes form (rūpa), it must rely on the simultaneous consciousness (manas-vijñāna) to jointly accumulate and imprint seeds. The other four consciousnesses are also like this.
Question: If it is said that the clear consciousness (manas-vijñāna) is called 'joint accumulation' (samudaya) when it cognizes objects together with the five consciousnesses, then when the independent consciousness (kevala-manas-vijñāna) cognizes the eighteen realms (dasa-astu-dhātu), it does not cognize objects together with the other consciousnesses, yet it also imprints and generates seeds. What is the meaning of 'joint accumulation' in this case?
Answer: Because the seventh consciousness (manas) serves as the basis (āśraya), the sixth consciousness (vijnana) is able to transform and imprint seeds, which is also called 'joint accumulation'. 'Three conditions contemplating' (tri-pratyaya-manaskāra) is called 'mind' (citta), meaning that it is able to contemplate its own realm. That is, the eight consciousnesses are each able to contemplate their own realm. 'Cognizing' (ālambana) means grasping and holding. 'Contemplating' (manaskāra) means thinking and considering. If 'cognizing and contemplating' is used to explain 'mind', it is a general term. The first five consciousnesses only cognize the five objects (pañca-visaya), which is their own realm, except for the mutual functioning of the sense organs and the state of Buddhahood. The sixth consciousness cognizes the eighteen realms and the three periods of time (tri-kāla), as well as all conditioned (sāsrava) and unconditioned (anāsrava), mundane (laukika) and supramundane (lokottara) dharmas, as its own realm. The seventh consciousness cognizes the 'seeing-aspect' (darśana-bhāga) of the eighth consciousness (ālaya-vijñāna) as its own realm. The eighth consciousness cognizes the three realms (tri-dhātu) as its own realm. It constantly and immediately cognizes the three realms. Because the eighth consciousness is a constant consciousness, its realm is always present, so it is different from the first six consciousnesses, which are intermittent. The cognized realm is also not impermanent. Regarding the correct meaning of the eighth consciousness, if it belongs to the desire realm (kāma-dhātu), it cognizes the roots, body, and environment of the desire realm as its own realm. If it is a seed (bīja), it universally cognizes the three realms as its own realm. The upper two realms (rūpa-dhātu and arūpa-dhātu) are also like this. It simply cannot cognize unconditioned seeds, because conditioned and unconditioned seeds are not compatible. Therefore, it can only hold (dhārana) but cannot cognize (ālambana). Because the meaning of 'holding' is broad, and the meaning of 'cognizing' is narrow. It is like a red-eyed person holding fire, or like carrying something on top of the head, only holding it without cognizing it. It only holds it so that it does not scatter, because it does not leave the consciousness. The fourth name is 'discriminating consciousness' (vijñāna), which is the 'seeing-aspect' of the eight consciousnesses, all of which can discriminate their own cognized realm. That is, the eye-consciousness can discriminate form, and so on, until the eighth consciousness can discriminate the roots, body, environment, and seeds.
了別以解識。八識通名識。若了別粗境以解識。即於六轉名識。第五或名為意者。等無間故。即前念八識。與后念八識為依止。今取前念八識名意。若前念心不滅者。后念無因得生。依前滅處後方得生。于等無間。自類心不間隔。名等無間。大乘有二種。一思量意。即七識。二無間意。通八識。意者。是依止義。即如第七與第六為依止。故名意。若為等無間以解意。八識通名意。若思量以解意。第七獨名意。第六名心者。或第八名心。第七名意。第六名識。此第六義。是約勝彰名。謂積集集起以解心。第八獨名心。思量以解意。第七獨名意。了別粗境以解識。前六獨名識。即於八識。各具通別二名。為第八具二義名心。一積集集起義。二緣慮義。第七亦二。一思量義。二等無間義。前六名識亦二。一了別義。二了別粗境義。具四義名粗。一易可了知。乃至兒童亦知。二共許有。即三乘共許。三行相粗。爲了別行相顯故。四所緣粗。即五塵是粗境。又九識中總分四段。每識別立十名。一第六識十名者。一對根得名。名為六識。二能籌量是非。名為意識。三能應涉塵境。名攀緣識。四能遍緣五塵。名巡舊識。五唸唸流散。名波浪識。六能辯前境。名分別事識。七所在壞他。名人我識。八愛業牽生。名四住識。九令正解不生
【現代漢語翻譯】 現代漢語譯本 了別以解識：通過了別來理解認識，八識（Alaya-識，末那識，等等）都可通稱為識。 若了別粗境以解識：如果通過了別粗顯的境界來理解認識，那麼前六識（眼識、耳識、鼻識、舌識、身識、意識）可以稱為識。第五識有時也稱為意，因為它是等無間緣故。 即前念八識，與后念八識為依止：前一念的八識，是后一念八識的所依止。現在取前一念的八識名為意。如果前一念心不滅，后一念就無法生起，必須依前一念的滅去，后一念才能生起。 于等無間，自類心不間隔，名等無間：在等無間緣中，同類的心識之間沒有間隔，稱為等無間。 大乘有二種：大乘佛教中有兩種意，一是思量意，即第七識（末那識）；二是無間意，通於八識。 意者，是依止義：意，是依止的意思，比如第七識是第六識的依止，所以稱為意。如果用等無間來解釋意，八識都可以稱為意；如果用思量來解釋意，只有第七識可以稱為意。 第六名心者，或第八名心，第七名意，第六名識：第六識有時稱為心，或者第八識（阿賴耶識）稱為心，第七識稱為意，第六識稱為識。這裡對第六識的定義，是根據其主要功能來命名的。 謂積集集起以解心，第八獨名心：如果用積集和集起來解釋心，只有第八識可以稱為心。 思量以解意，第七獨名意：如果用思量來解釋意，只有第七識可以稱為意。 了別粗境以解識，前六獨名識：如果用了別粗顯的境界來解釋識，只有前六識可以稱為識。 即於八識，各具通別二名：也就是說，八識各自具有共通和特別的名稱。第八識具有兩種含義，所以稱為心：一是積集集起義，二是緣慮義。 第七亦二：第七識也具有兩種含義：一是思量義，二是等無間義。 前六名識亦二：前六識稱為識，也具有兩種含義：一是了別義，二是了別粗境義。 具四義名粗：具有四種含義的稱為粗：一是容易被瞭解，甚至兒童也能瞭解；二是普遍被認可，即三乘（聲聞乘、緣覺乘、菩薩乘）共同認可；三是行相粗顯，因爲了別的行相很明顯；四是所緣粗顯，即五塵（色、聲、香、味、觸）是粗顯的境界。 又九識中總分四段：在九識中，總共分為四個部分，每個識都設立十個名稱。 一第六識十名者：第一，第六識有十個名稱：一是對根得名，稱為六識；二能籌量是非，名為意識；三能應涉塵境，名攀緣識；四能遍緣五塵，名巡舊識；五唸唸流散，名波浪識；六能辯前境，名分別事識；七所在壞他，名人我識；八愛業牽生，名四住識；九令正解不生
【English Translation】 English version 'Liao bie yi jie shi': Understanding and recognizing through discernment. All eight consciousnesses (Alaya-vijnana, Manas-vijnana, etc.) can be generally called 'shi' (consciousness). 'Ruo liao bie cu jing yi jie shi': If understanding and recognizing are achieved through discerning coarse realms, then the first six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) can be called 'shi'. The fifth consciousness is sometimes also called 'yi' (mind) because it is a 'samanantarapratyaya' (immediately preceding condition). 'Ji qian nian ba shi, yu hou nian ba shi wei yi zhi': The eight consciousnesses of the previous moment are the support for the eight consciousnesses of the subsequent moment. Now, the eight consciousnesses of the previous moment are taken as 'yi'. If the mind of the previous moment does not cease, the subsequent moment cannot arise; it must rely on the cessation of the previous moment for the subsequent moment to arise. 'Yu deng wu jian, zi lei xin bu jian ge, ming deng wu jian': In the 'samanantarapratyaya', there is no gap between consciousnesses of the same type, which is called 'samanantarapratyaya'. There are two types in Mahayana: In Mahayana Buddhism, there are two types of 'yi': one is 'thinking mind', which is the seventh consciousness (Manas-vijnana); the other is 'uninterrupted mind', which applies to all eight consciousnesses. 'Yi zhe, shi yi zhi yi': 'Yi' means support, for example, the seventh consciousness is the support of the sixth consciousness, so it is called 'yi'. If 'yi' is explained by 'samanantarapratyaya', all eight consciousnesses can be called 'yi'; if 'yi' is explained by 'thinking', only the seventh consciousness can be called 'yi'. 'Di liu ming xin zhe, huo di ba ming xin, di qi ming yi, di liu ming shi': The sixth consciousness is sometimes called 'xin' (mind), or the eighth consciousness (Alaya-vijnana) is called 'xin', the seventh consciousness is called 'yi', and the sixth consciousness is called 'shi'. The definition of the sixth consciousness here is named according to its main function. 'Wei ji ji ji qi yi jie xin, di ba du ming xin': If 'xin' is explained by accumulation and arising, only the eighth consciousness can be called 'xin'. 'Si liang yi jie yi, di qi du ming yi': If 'yi' is explained by thinking, only the seventh consciousness can be called 'yi'. 'Liao bie cu jing yi jie shi, qian liu du ming shi': If 'shi' is explained by discerning coarse realms, only the first six consciousnesses can be called 'shi'. 'Ji yu ba shi, ge ju tong bie er ming': That is to say, each of the eight consciousnesses has common and special names. The eighth consciousness has two meanings, so it is called 'xin': one is the meaning of accumulation and arising, and the other is the meaning of cognition. 'Di qi yi er': The seventh consciousness also has two meanings: one is the meaning of thinking, and the other is the meaning of 'samanantarapratyaya'. 'Qian liu ming shi yi er': The first six consciousnesses, called 'shi', also have two meanings: one is the meaning of discernment, and the other is the meaning of discerning coarse realms. 'Ju si yi ming cu': That which has four meanings is called coarse: one is easy to understand, even children can understand; two is universally recognized, that is, the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) commonly recognize; three is that the characteristics are coarse and obvious, because the characteristics of discernment are very obvious; four is that the object is coarse and obvious, that is, the five dusts (form, sound, smell, taste, touch) are coarse realms. 'You jiu shi zhong zong fen si duan': In the nine consciousnesses, there are a total of four sections, and ten names are established for each consciousness. 'Yi di liu shi shi ming zhe': First, the sixth consciousness has ten names: one is named after the root, called the six consciousnesses; two can weigh right and wrong, called the mind consciousness; three can respond to the dust realm, called the clinging consciousness; four can pervade the five dusts, called the patrolling consciousness; five constantly flows and scatters, called the wave consciousness; six can distinguish the previous realm, called the discriminating consciousness; seven destroys others wherever it is, called the self and other consciousness; eight is drawn by love karma, called the four dwelling consciousnesses; nine causes correct understanding not to arise.
。名煩惱障識。十感報終盡。心境兩別。名分段死識。二第七識十名者。一六后得稱。名為七識。二根塵不會。名為轉識。三不覺習氣。忽然念起。名妄想識。四無間生滅。名相續識。五障理不明。名無明識。六返迷從正。能斷四住煩惱。名為解識。七與涉玄途。順理生善。名為行識。八解三界生死。儘是我心。更無外法。名無畏識。九照了分明。如鏡顯像。名為現識。十法既妄起。恃智為懷。令真性不顯。名智障識。三第八識十名者。一七后得稱。名為八識。二真偽雜間。名為和合識。三蘊積諸法。名為藏識。四住持起發。名熏變識。五凡成聖。名為出生識。六藏體無斷。名金剛智識。七體非靜亂。名寂滅識。八中實非假。名為體識。九藏體非迷。名本覺識。十功德圓滿。名一切種智識。四第九識十名者。一自體非偽。名為真識。二體非有無。名無相識。三軌用不改。名法性識。四真覺常存。體非隱顯。名佛性真識。五性絕虛假。名實際識。六大用無方。名法身識。七隨流不染。名自性清凈識。八阿摩羅識。此翻名無垢識。九體非一異。名真如識。十勝妙絕待。號不可名目識。解節經云。佛告廣慧菩薩。此識或說名阿陀那。何以故。由此本識。能執持身故。或說名阿梨耶識。何以故。此本識于身常藏隱。同成壞故。
【現代漢語翻譯】 現代漢語譯本 一、煩惱障識（Klesha-avarana-jnana）： 1. 第六意識之後才得到這個名稱，稱為第七識。 2. 根（indriya）和塵（vishaya）不會合，稱為轉識（pravrtti-vijnana）。 3. 不覺的習氣（vasana）忽然生起念頭，名為妄想識（kalpana-vijnana）。 4. 無間斷地生滅，名為相續識（santana-vijnana）。 5. 遮障真理，使之不明，名為無明識（avidya-vijnana）。 6. 從迷惑返回正道，能斷除四住煩惱（caturvidha-avastha-klesha），名為解識（vimukti-vijnana）。 7. 參與玄妙的途徑，順應真理而生善，名為行識（caritra-vijnana）。 8. 理解三界（trayo dhatavah）的生死都是我心所造，沒有外在的法，名為無畏識（abhaya-vijnana）。 9. 照了分明，如鏡子顯現影像，名為現識（darsana-vijnana）。 10. 法既然是虛妄生起，就依賴智慧作為依靠，使真性（tathata）不能顯現，名為智障識（jnana-avarana-vijnana）。 二、分段死識（Pariccheda-marana-jnana）： 名稱為煩惱障識（Klesha-avarana-jnana）。十種感受的果報終結，心境兩者分離，名為分段死識（Pariccheda-marana-jnana）。 三、第七識十名： 1. 第六識之後才得到這個名稱，稱為第七識（saptama-vijnana）。 2. 根（indriya）和塵（vishaya）不會合，稱為轉識（pravrtti-vijnana）。 3. 不覺的習氣（vasana）忽然生起念頭，名為妄想識（kalpana-vijnana）。 4. 無間斷地生滅，名為相續識（santana-vijnana）。 5. 遮障真理，使之不明，名為無明識（avidya-vijnana）。 6. 從迷惑返回正道，能斷除四住煩惱（caturvidha-avastha-klesha），名為解識（vimukti-vijnana）。 7. 參與玄妙的途徑，順應真理而生善，名為行識（caritra-vijnana）。 8. 理解三界（trayo dhatavah）的生死都是我心所造，沒有外在的法，名為無畏識（abhaya-vijnana）。 9. 照了分明，如鏡子顯現影像，名為現識（darsana-vijnana）。 10. 法既然是虛妄生起，就依賴智慧作為依靠，使真性（tathata）不能顯現，名為智障識（jnana-avarana-vijnana）。 四、第八識十名： 1. 第七識之後才得到這個名稱，稱為第八識（astama-vijnana）。 2. 真實和虛偽混雜在一起，名為和合識（samgraha-vijnana）。 3. 蘊藏積聚諸法，名為藏識（alaya-vijnana）。 4. 住持和發起諸法，名為熏變識（vasana-parinama-vijnana）。 5. 從凡夫成就聖人，名為出生識（utpatti-vijnana）。 6. 藏識的體性沒有斷絕，名為金剛智識（vajra-jnana-vijnana）。 7. 體性既非靜止也非散亂，名為寂滅識（nirvana-vijnana）。 8. 中正真實而非虛假，名為體識（svabhava-vijnana）。 9. 藏識的體性並非迷惑，名為本覺識（mula-bodhi-vijnana）。 10. 功德圓滿，名為一切種智識（sarva-akarajnata-vijnana）。 五、第九識十名： 1. 自體並非虛偽，名為真識（satya-vijnana）。 2. 體性既非有也非無，名為無相識（alakshana-vijnana）。 3. 軌則和作用不會改變，名為法性識（dharmata-vijnana）。 4. 真覺常存，體性既非隱藏也非顯現，名為佛性真識（buddha-dhatu-satya-vijnana）。 5. 性質斷絕虛假，名為實際識（bhutakoti-vijnana）。 6. 廣大的作用沒有邊際，名為法身識（dharma-kaya-vijnana）。 7. 隨順流轉而不被污染，名為自性清凈識（prakrti-parisuddha-vijnana）。 8. 阿摩羅識（Amala-vijnana），翻譯為無垢識（nirmala-vijnana）。 9. 體性既非單一也非差異，名為真如識（tathata-vijnana）。 10. 殊勝微妙，無法用言語來形容，號為不可名目識（anabhilapya-vijnana）。 《解節經》（Samdhinirmocana Sutra）中說：佛告訴廣慧菩薩（amati-mati-bodhisattva），這個識有時被稱為阿陀那（Adana），為什麼呢？因為這個本識（mula-vijnana）能夠執持身體的緣故。有時被稱為阿梨耶識（Alaya-vijnana），為什麼呢？因為這個本識（mula-vijnana）在身體中常常隱藏，共同成就和破壞的緣故。
【English Translation】 English version I. Klesha-avarana-jnana (The Consciousness Obscured by Afflictions): 1. Named after the sixth consciousness, it is called the seventh consciousness. 2. The root (indriya) and dust (vishaya) do not meet, called the transforming consciousness (pravrtti-vijnana). 3. The habit (vasana) of unawareness suddenly gives rise to thoughts, called the imagining consciousness (kalpana-vijnana). 4. Ceaselessly arising and ceasing, called the continuous consciousness (santana-vijnana). 5. Obstructing the truth, making it unclear, called the ignorance consciousness (avidya-vijnana). 6. Returning from delusion to the right path, able to cut off the four abodes of affliction (caturvidha-avastha-klesha), called the liberating consciousness (vimukti-vijnana). 7. Participating in the profound path, according with truth and generating goodness, called the acting consciousness (caritra-vijnana). 8. Understanding that the birth and death of the three realms (trayo dhatavah) are all created by my mind, with no external dharma, called the fearless consciousness (abhaya-vijnana). 9. Clearly illuminating, like a mirror displaying images, called the manifesting consciousness (darsana-vijnana). 10. Since dharmas arise falsely, relying on wisdom as a support, causing the true nature (tathata) not to appear, called the wisdom-obstructing consciousness (jnana-avarana-vijnana). II. Pariccheda-marana-jnana (The Consciousness of Segmented Death): Named Klesha-avarana-jnana (The Consciousness Obscured by Afflictions). The retribution of the ten feelings comes to an end, the mind and environment separate, called Pariccheda-marana-jnana (The Consciousness of Segmented Death). III. Ten Names for the Seventh Consciousness: 1. Named after the sixth consciousness, it is called the seventh consciousness (saptama-vijnana). 2. The root (indriya) and dust (vishaya) do not meet, called the transforming consciousness (pravrtti-vijnana). 3. The habit (vasana) of unawareness suddenly gives rise to thoughts, called the imagining consciousness (kalpana-vijnana). 4. Ceaselessly arising and ceasing, called the continuous consciousness (santana-vijnana). 5. Obstructing the truth, making it unclear, called the ignorance consciousness (avidya-vijnana). 6. Returning from delusion to the right path, able to cut off the four abodes of affliction (caturvidha-avastha-klesha), called the liberating consciousness (vimukti-vijnana). 7. Participating in the profound path, according with truth and generating goodness, called the acting consciousness (caritra-vijnana). 8. Understanding that the birth and death of the three realms (trayo dhatavah) are all created by my mind, with no external dharma, called the fearless consciousness (abhaya-vijnana). 9. Clearly illuminating, like a mirror displaying images, called the manifesting consciousness (darsana-vijnana). 10. Since dharmas arise falsely, relying on wisdom as a support, causing the true nature (tathata) not to appear, called the wisdom-obstructing consciousness (jnana-avarana-vijnana). IV. Ten Names for the Eighth Consciousness: 1. Named after the seventh consciousness, it is called the eighth consciousness (astama-vijnana). 2. Truth and falsehood mixed together, called the harmonizing consciousness (samgraha-vijnana). 3. Containing and accumulating all dharmas, called the storehouse consciousness (alaya-vijnana). 4. Sustaining and initiating all dharmas, called the perfuming and transforming consciousness (vasana-parinama-vijnana). 5. From ordinary person achieving sagehood, called the birth-producing consciousness (utpatti-vijnana). 6. The nature of the storehouse consciousness is not cut off, called the diamond wisdom consciousness (vajra-jnana-vijnana). 7. The nature is neither still nor chaotic, called the quiescent consciousness (nirvana-vijnana). 8. Central and true, not false, called the self-nature consciousness (svabhava-vijnana). 9. The nature of the storehouse consciousness is not deluded, called the original enlightenment consciousness (mula-bodhi-vijnana). 10. Merit and virtue are complete, called the all-knowing consciousness (sarva-akarajnata-vijnana). V. Ten Names for the Ninth Consciousness: 1. The self-nature is not false, called the true consciousness (satya-vijnana). 2. The nature is neither existent nor non-existent, called the signless consciousness (alakshana-vijnana). 3. The rules and functions do not change, called the dharma-nature consciousness (dharmata-vijnana). 4. True enlightenment always exists, the nature is neither hidden nor manifest, called the Buddha-nature true consciousness (buddha-dhatu-satya-vijnana). 5. The nature cuts off falsehood, called the reality consciousness (bhutakoti-vijnana). 6. Vast functions have no boundaries, called the dharma-body consciousness (dharma-kaya-vijnana). 7. Following the flow without being defiled, called the self-nature pure consciousness (prakrti-parisuddha-vijnana). 8. Amala-vijnana, translated as the stainless consciousness (nirmala-vijnana). 9. The nature is neither one nor different, called the suchness consciousness (tathata-vijnana). 10. Supremely wonderful, beyond description, called the indescribable consciousness (anabhilapya-vijnana). The Samdhinirmocana Sutra says: The Buddha told Amati-mati-bodhisattva, this consciousness is sometimes called Adana, why? Because this mula-vijnana (original consciousness) can hold the body. Sometimes it is called Alaya-vijnana, why? Because this mula-vijnana (original consciousness) is often hidden in the body, jointly accomplishing and destroying.
或說名質多。何以故。此識色聲香味觸等。諸塵所生長故。廣慧。此本識。是識聚得生。謂眼識。乃至意識。依有識。眼根。緣外色塵。眼識得生。與眼識同一時共境。有分別意識起。若一眼識生。是時一分別意識生。與眼識共境。此眼識。若共二識。或三四五共起。是時一有分別意識。與五識共緣境生。如大水流。若有一能起浪因至。則一浪起。若二若多能起浪因至。則多浪起。是水常流。不廢不斷。複次于清凈圓鏡面中。若有一能起影因至。則一影起。若二若多能起影因至。則多影起。是圓鏡面不轉成影。亦無損滅。此本識猶如流水。及鏡面等。又成業論云。心有二種。一集起心。無量種子集起處故。二名種種心。所緣行相差別轉故。天臺凈名疏云。一法異名者。諸經異名說真性實相。或言一實諦。或言自性清凈心。或言如來藏。或言如如。或言實際。或言實相般若。或言一乘。或言即是首楞嚴。或言法性。或言法身。或言中道。或言畢竟空。或言正因佛性。性凈涅槃。如是等種種異名。以皆是實相之異稱。故大智論偈云。般若是一法。佛說種種名。隨諸眾生類。為之立異字。大涅槃經云。如天帝釋。有千種名。解脫亦爾。多諸名字。又云。佛性者。有五種名。故皆是赴機利物。為立異名也。而法體是一。未曾有
【現代漢語翻譯】 現代漢語譯本： 或者說名為質多（Citta，意為心）。為什麼呢？因為這個識是色、聲、香、味、觸等各種塵境所生長的緣故。廣慧啊，這個本識，是各種識聚集而生起的。比如眼識，乃至意識。依靠有識，眼根，緣于外在的色塵，眼識得以產生。與眼識同一時間、共同面對同一境，有分別意識生起。如果一個眼識生起，這時就有一個分別意識生起，與眼識共同面對同一境。這個眼識，如果與兩個識，或者三、四、五個識共同生起，這時就有一個有分別意識，與五個識共同緣于同一境而生起。就像大水流，如果有一個能引起波浪的因緣到來，就有一個波浪生起；如果有兩個或多個能引起波浪的因緣到來，就有多個波浪生起。而這水流是常流不斷的。再比如在清凈圓滿的鏡面上，如果有一個能引起影像的因緣到來，就有一個影像生起；如果有兩個或多個能引起影像的因緣到來，就有多個影像生起。而這圓鏡面不會轉變成影像，也不會因此而損減消失。這個本識就像流水和鏡面一樣。又《成業論》中說，心有兩種：一是集起心，是無量種子聚集生起之處；二是名為種種心，是所緣的行相差別轉變的緣故。《天臺凈名疏》中說，一法異名，各種經典用不同的名稱來說明真性實相，或者說一實諦，或者說自性清凈心，或者說如來藏，或者說如如，或者說實際，或者說實相般若，或者說一乘，或者說就是首楞嚴，或者說法性，或者說法身，或者說中道，或者說畢竟空，或者說正因佛性，性凈涅槃，像這樣等等不同的名稱，都是實相的不同稱謂。所以《大智論》的偈頌說：『般若是一法，佛說種種名，隨諸眾生類，為之立異字。』《大涅槃經》中說：『如天帝釋（Indra，佛教護法神），有千種名，解脫也是這樣，有很多名字。』又說：『佛性，有五種名稱。』所以這些都是爲了適應眾生的根機，利益眾生，而設立的不同名稱啊。而法的本體是一個，未曾有二。
【English Translation】 English version: Or it is called Citta (meaning 'mind'). Why? Because this consciousness grows from various sense objects such as form, sound, smell, taste, and touch. O Prajñāmati, this fundamental consciousness is the arising of a collection of consciousnesses, such as eye-consciousness, and even mind-consciousness. Relying on the existing consciousness, the eye-faculty, and conditioned by external form-objects, eye-consciousness arises. Simultaneously with eye-consciousness, sharing the same object, a discriminating consciousness arises. If one eye-consciousness arises, then one discriminating consciousness arises at the same time, sharing the same object with the eye-consciousness. If this eye-consciousness arises together with two, three, four, or five consciousnesses, then one discriminating consciousness arises, co-arising with the five consciousnesses, all cognizing the same object. It is like a great flowing river. If one cause that can create a wave arrives, then one wave arises. If two or more causes that can create waves arrive, then many waves arise. But the water is constantly flowing, without ceasing or interruption. Furthermore, in a clear and perfect mirror, if one cause that can create a reflection arrives, then one reflection arises. If two or more causes that can create reflections arrive, then many reflections arise. But the mirror surface does not transform into the reflections, nor is it diminished or destroyed by them. This fundamental consciousness is like the flowing water and the mirror surface. Moreover, the Treatise on the Establishment of Karma says that there are two kinds of mind: first, the accumulating mind, which is the place where countless seeds gather and arise; second, the mind called 'various minds,' which is the differentiated transformation of the aspects of what is cognized. The Subcommentary on the Vimalakirti Sutra by Tiantai states that 'different names for one dharma' means that various sutras use different names to describe true nature and true reality, such as the One True Reality, the inherently pure mind, the Tathagatagarbha (the womb of the Buddhas), Suchness, Actuality, the Prajna of True Reality, the One Vehicle, which is also the Shurangama, Dharmata (the nature of phenomena), Dharmakaya (the body of dharma), the Middle Way, Ultimate Emptiness, the Buddha-nature as the direct cause, and Nirvana as inherently pure. These are all different names for the same True Reality. Therefore, the verse in the Great Treatise on Wisdom says: 'Prajna is one dharma, the Buddha speaks of various names, according to the types of beings, different words are established for it.' The Great Nirvana Sutra says: 'Like Indra (the lord of the gods), who has a thousand names, so too does liberation have many names.' It also says: 'The Buddha-nature has five names.' Therefore, these are all different names established to suit the capacities of beings and benefit them. But the essence of the Dharma is one, never two.
異。如帝釋千名。名雖不同。終是目于天主。豈有聞異名故。而言非實相理。如人供養帝釋。毀憍尸迦。供養憍尸迦。毀於帝釋。如此供養。未必得福。末代弘法者亦爾。或信賴耶自性清凈心。而毀畢竟空。或信畢竟空無所有。毀賴耶識自性清凈心。或言般若明實相。法華明一乘。皆非佛性。此之求福。豈不慮禍。若知名異體一。則隨喜之善。遍於法界。何所諍乎。又諸經內逗緣稱機。更有多名。隨處安立。以廣大義邊。目之為海。以圓明理顯。稱之曰珠。以萬法所宗。號之曰王。以能生一切。詺之曰母。但是無義之真義。多亦不多。無心之真心。一亦不一。故華嚴私記云。取決斷義。以智言之。取能生長。以地言之。取其高顯。以山言之。取其深廣。以海言之。取其圓凈。以珠言之。此上約有名。尚乃無數。更有無名。豈可測量。如大法炬陀羅尼經云。佛告諸菩薩。汝等勿謂。天定天也。人定人也。餓鬼定餓鬼也。乃至如一事有種種名。如一人有種種名。如一天。乃至餓鬼畜生。有種種名。亦復如是。亦有多餓鬼全無名字。於一彈指頃。轉變身體作種種形。如是眾生。於一時間現無量色身。云何可得呼其名也。若餓鬼等。有生處名字。受食名字。及壽命名字。若地獄眾生無有名字生處者。則其形亦無定。彼中惡業因
【現代漢語翻譯】 現代漢語譯本 不同之處在於，例如帝釋（Indra，天神之王）有千個名字。名字雖然不同，最終指的都是天主。難道會因為聽到不同的名字，就說它不是實相之理嗎？比如有人供養帝釋，卻詆譭憍尸迦（Kauśika，帝釋的另一個名字）；供養憍尸迦，卻詆譭帝釋。這樣的供養，未必能得到福報。末法時代的弘法者也是如此，或者信賴阿賴耶（Ālaya）自性清凈心，卻詆譭畢竟空；或者相信畢竟空一無所有，卻詆譭阿賴耶識自性清凈心。或者說《般若經》闡明實相，《法華經》闡明一乘，都不是佛性。這樣求福，難道不擔心招來禍患嗎？如果明白名字不同，本體卻是一個，那麼隨喜的善行，就能遍及法界，還有什麼可爭論的呢？ 而且，各種經典爲了適應不同的根機和因緣，使用了更多的名稱，隨處安立。從廣大的意義來說，稱之為海；從圓滿光明的道理顯現來說，稱之為珠；從萬法所歸宗的角度來說，稱之為王；從能夠生出一切的角度來說，稱之為母。這些都是沒有固定意義的真義，多也不算多；沒有分別心的真心，一也不算一。所以《華嚴私記》說，從決斷的角度來說，用『智』來表達；從能夠生長萬物的角度來說，用『地』來表達；從高顯的角度來說，用『山』來表達；從深廣的角度來說，用『海』來表達；從圓滿清凈的角度來說，用『珠』來表達。以上這些是有名稱的，尚且數不勝數，更何況是無名的，又怎麼能夠測量呢？ 如同《大法炬陀羅尼經》所說，佛告訴諸位菩薩：『你們不要認為，天就一定是天，人就一定是人，餓鬼就一定是餓鬼。』乃至像一件事物有種種名稱，就像一個人有種種名字，就像天，乃至餓鬼畜生，有種種名字，也是這樣。也有很多餓鬼完全沒有名字。在一彈指的時間內，轉變身體，變成種種形狀。這樣的眾生，在一瞬間顯現無量色身，怎麼能夠叫出他們的名字呢？如果餓鬼等，有出生處的名字，接受食物的名字，以及壽命的名字，如果地獄眾生沒有名字和出生處，那麼他們的形狀也沒有固定。那裡的惡業因緣...
【English Translation】 English version The difference lies in, for example, Indra (帝釋, the king of gods) having a thousand names. Although the names are different, they ultimately refer to the lord of the heavens. Would one say that it is not the principle of true reality simply because one hears different names? For example, someone makes offerings to Indra but denigrates Kauśika (憍尸迦, another name for Indra); or makes offerings to Kauśika but denigrates Indra. Such offerings may not necessarily bring blessings. It is the same with those who propagate the Dharma in the degenerate age. Some rely on the self-nature pure mind of Ālaya (阿賴耶) but denigrate ultimate emptiness; others believe in ultimate emptiness as nothingness but denigrate the self-nature pure mind of Ālaya-consciousness. Or they say that the Prajñā Sūtra clarifies true reality, and the Lotus Sūtra clarifies the One Vehicle, but neither is Buddha-nature. Seeking blessings in this way, are they not worried about inviting disaster? If one understands that the names are different but the essence is one, then the merit of rejoicing will pervade the Dharma realm. What is there to argue about? Moreover, various sutras use more names to suit different capacities and conditions, establishing them everywhere. From the perspective of vast meaning, it is called the 'sea'; from the manifestation of perfect and luminous principle, it is called the 'pearl'; from the perspective of the source of all dharmas, it is called the 'king'; from the perspective of being able to generate everything, it is called the 'mother'. These are all true meanings without fixed meanings; many are not too many; the true mind without discrimination, one is also not one. Therefore, the Huayan Private Record says, 'From the perspective of decisive judgment, it is expressed as 'wisdom'; from the perspective of being able to grow all things, it is expressed as 'earth'; from the perspective of height and prominence, it is expressed as 'mountain'; from the perspective of depth and breadth, it is expressed as 'sea'; from the perspective of perfection and purity, it is expressed as 'pearl'.' The above are those with names, which are already countless. How much more so are those without names, how can they be measured? As the Great Torch Dhāraṇī Sūtra says, the Buddha told the bodhisattvas: 'You should not think that heaven is definitely heaven, a person is definitely a person, a hungry ghost is definitely a hungry ghost.' Even like one thing having various names, just like one person having various names, like heaven, even hungry ghosts and animals, having various names, it is also like this. There are also many hungry ghosts who have no names at all. In the time of a finger snap, they transform their bodies and become various shapes. Such beings manifest immeasurable forms in an instant, how can one call out their names? If hungry ghosts, etc., have names of their place of birth, names of receiving food, and names of their lifespan, if the beings in hell have no names and no place of birth, then their forms are also not fixed. The causes and conditions of evil karma there...
緣未盡故。於一念中種種變身。釋曰。如地獄中。一日一夜之中。萬生萬死。又無間獄中。一一身無間。各各盡遍八萬四千由旬地獄之量。不相障礙。如雲清凈妙法身。湛然應一切。今時人。將謂諸佛法身。能分能遍。不信眾生。亦一身無量身。以眾生業果不可思議故。是以經云。佛界不可思議。眾生界亦不可思議。
宗鏡錄卷第五十
丁未歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第五十一
慧日永明寺主智覺禪師延壽集
夫因相立名。因名顯相。名已廣辯。識相如何。
答。詮表呼召。目之為名。行狀可觀。號之曰相。第六分別事識是名。取境染心是相。第七現識是名。無明熏妄心是相。第八藏識是名。心清凈是相。第九真識是名。體性不改是相。斯皆是無名之名。無相之相。何者。以名相不出心境故。是以心無自性。因境而生。境無自性。因心而有。則張心無心外之境。張境無境外之心。若互奪兩亡。心境俱泯。若相資並立。心境宛然。此乃無性而空。空而不空。無性而有。有而不有。不有之有。有顯一如。不空之空。空成萬德。可謂摧萬有于性空。蕩一無於畢竟矣。又唯識樞要云。起自心相之言有二解。一云。即
【現代漢語翻譯】 現代漢語譯本 『緣未盡故』，因為業緣還沒有終結。『於一念中種種變身』，在一念之間可以變化出種種身形。解釋說：『如地獄中，一日一夜之中，萬生萬死』，比如在地獄之中，一天一夜裡，要經歷成千上萬次的生生死死。『又無間獄中，一一身無間，各各盡遍八萬四千由旬地獄之量，不相障礙』，又比如在無間地獄中，每一個身體都無有間隙，各自遍滿八萬四千由旬（Yojana，長度單位）的地獄空間，彼此之間互不障礙。『如雲清凈妙法身，湛然應一切』，就像清凈的法身，澄澈地應現一切。現在的人，認為諸佛的法身，能夠分身和遍佈，卻不相信眾生，也能一身化為無量身，因為眾生的業果不可思議。所以經書上說：『佛界不可思議，眾生界亦不可思議』。
《宗鏡錄》卷第五十
丁未年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第五十一
慧日永明寺主智覺禪師延壽集
如果因為因緣和合而建立名相，又因為名相而彰顯因相，那麼名相已經廣泛地闡述了，認識相又是怎樣的呢？
回答：用語言文字來詮釋、表達和呼喚，稱之為『名』。行為狀態可以觀察，稱之為『相』。第六意識分別事識是『名』，取境染著心是『相』。第七末那識（Manas-vijnana，末那識）是『名』，無明（Avidya，無明）薰染虛妄心是『相』。第八阿賴耶識（Alaya-vijnana，阿賴耶識）是『名』，心體清凈是『相』。第九阿摩羅識（Amala-vijnana，阿摩羅識）是『名』，體性不改變是『相』。這些都是無名之名，無相之相。為什麼呢？因為名相沒有超出心和境的範疇。因此，心沒有自性，因外境而生；境沒有自性，因內心而有。所以，張揚心，就沒有心外的境；張揚境，就沒有境外的心。如果互相否定，兩者都消失，心和境都泯滅。如果互相資助，並存而立，心和境就宛然存在。這就是無自性而空，空而不空；無自性而有，有而不有。不有之有，顯現一如；不空之空，成就萬德。可以說是將萬有摧毀於性空之中，將一無盪滌於畢竟空寂之中了。又《唯識樞要》中說，『起自心相』這句話有兩種解釋。一種解釋是說：
【English Translation】 English version 『Because the karmic connections have not ended.』 『In a single thought, various transformations occur.』 It is explained: 『Like in hell, in one day and night, there are ten thousand births and ten thousand deaths.』 For example, in hell, in one day and night, one experiences ten thousand births and ten thousand deaths. 『Also, in Avici Hell (Avici, the hell of incessant suffering), each body is without interval, each completely filling the measure of eighty-four thousand yojanas (Yojana, a unit of distance) of hell, without obstructing each other.』 Also, in Avici Hell, each body is without interval, each completely filling the measure of eighty-four thousand yojanas of hell, without obstructing each other. 『Like the cloud of pure and wonderful Dharmakaya (Dharmakaya, the body of the Dharma), clearly responding to everything.』 Like the pure and wonderful Dharmakaya, clearly responding to everything. People nowadays believe that the Dharmakaya of all Buddhas can divide and pervade, but they do not believe that sentient beings can also transform one body into countless bodies, because the karmic results of sentient beings are inconceivable. Therefore, the scriptures say: 『The realm of Buddhas is inconceivable, and the realm of sentient beings is also inconceivable.』
Zong Jing Lu (Record of the Source Mirror) Volume 50
Engraved in the Dingwei Year by the Grand Sutra Supervision Department Taisho Tripitaka Volume 48 No. 2016 Zong Jing Lu
Zong Jing Lu Volume 51
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple
If names are established based on causes and appearances, and appearances are revealed through names, and names have already been extensively explained, then how are appearances to be understood?
Answer: What is expressed, represented, called, and designated is called 『name.』 What has observable characteristics is called 『appearance.』 The sixth consciousness (Vijnana, consciousness) distinguishing affairs is 『name,』 grasping objects and defiling the mind is 『appearance.』 The seventh Manas-vijnana (Manas-vijnana, the seventh consciousness) is 『name,』 ignorance (Avidya, ignorance) perfuming the deluded mind is 『appearance.』 The eighth Alaya-vijnana (Alaya-vijnana, the storehouse consciousness) is 『name,』 the purity of the mind is 『appearance.』 The ninth Amala-vijnana (Amala-vijnana, the pure consciousness) is 『name,』 the unchanging nature of the essence is 『appearance.』 These are all names without names, appearances without appearances. Why? Because names and appearances do not go beyond the realm of mind and objects. Therefore, the mind has no self-nature, arising from external objects; objects have no self-nature, existing because of the mind. Thus, asserting the mind, there is no object outside the mind; asserting the object, there is no mind outside the object. If they negate each other, both disappear, and mind and object are both extinguished. If they support each other and stand together, mind and object are clearly present. This is non-self-nature and emptiness, emptiness and not emptiness; non-self-nature and existence, existence and not existence. The existence of non-existence reveals oneness; the emptiness of non-emptiness accomplishes myriad virtues. It can be said to destroy all existence in the emptiness of nature, and to sweep away all non-existence in the ultimate emptiness. Furthermore, the Essentials of Consciousness-Only says, 『The statement of arising from one's own mind-appearance has two interpretations. One interpretation is that』
影像相。二云。即所執相。雖無實體。當情現故。諸說心相。皆準應知。釋曰。影像相者。萬法是心之影像。所執相者。諸境無體。隨執而生。因自心生。還與心為相。
問。阿賴耶識。因何得名。為復自體而生。為復和合而有。
答。若言自生。是自生癡。若言他生。是他性癡。若言和合而生。是共性癡。若言離自他生。是無因癡。今依世諦悉檀方便而說。如法性與無明合而生一切法。似眠心與夢合見一切境界之事。此根本識。從生滅門建立。因真妄和合得名。起信論云。心生滅門者。謂依如來藏有生滅心轉。不生滅與生滅和合。非一非異。名阿賴耶識。此識有二種義。謂能攝一切法。能生一切法。復有二種義。一者覺義。二者不覺義。言覺義者。謂心第一義性。離一切妄念相。離一切妄念相故。等虛空界。無所不遍。法界一相。即是一切如來平等法身。依此法身。說一切如來為本覺。以待始覺。立為本覺。然始覺時。即是本覺。無別覺起。立始覺者。謂依本覺有不覺。依不覺說有始覺。又以覺心原故。名究竟覺。不覺心原故。非究竟覺。乃至不覺義者。謂從無始來。不如實知真法一故。不覺心起而有妄念。自無實相。不離本覺。猶如迷人。依方故迷。迷無自相。不離於方。眾生亦爾。依于覺故。而有
【現代漢語翻譯】 現代漢語譯本 影像相。有兩種解釋。一是所執之相（nimitta-lakṣaṇa），雖然沒有實體，但依隨情識而顯現。各種關於心相的說法，都應依此理解。 解釋：影像相，是指萬法都是心的影像。所執相，是指諸境本身沒有實體，隨著執著而產生，由自心生起，反過來又成為心的相。
問：阿賴耶識（ālayavijñāna）因何得名？是自體而生，還是和合而有？
答：如果說是自生，那是自生之癡；如果說是他生，那是他性之癡；如果說是和合而生，那是共性之癡；如果說是離自他生，那是無因之癡。現在依據世俗諦（saṃvṛti-satya）的方便說法，就像法性（dharmatā）與無明（avidyā）結合而生一切法，如同睡眠中的心與夢境結合而見一切境界之事。這個根本識（mūla-vijñāna），是從生滅門（saṃsāra）建立的，因為真妄和合而得名。《起信論》說：『心生滅門，是指依如來藏（tathāgatagarbha）有生滅心流轉，不生滅與生滅和合，非一非異，名為阿賴耶識。』此識有兩種含義：一是能攝一切法，二是能生一切法。又有兩種含義：一是覺義，二是不覺義。覺義，是指心第一義性（paramārtha-satya），遠離一切妄念相，因為遠離一切妄念相，所以等同虛空界，無所不遍，法界一相，即是一切如來平等法身（samata-kāya）。依據此法身，說一切如來為本覺（mūla-bodhi），以待始覺（prāpta-bodhi），立為本覺。然而始覺之時，即是本覺，沒有另外的覺悟生起。立始覺，是指依本覺有不覺，依不覺說有始覺。又因為覺心本源的緣故，名為究竟覺（atyanta-bodhi）；不覺心本源的緣故，非究竟覺。乃至不覺義，是指從無始以來，不如實知真法一（ekatva）的緣故，不覺心生起而有妄念，自身沒有實相，不離本覺，猶如迷路的人，因為方向而迷路，迷路本身沒有自相，不離方向。眾生也是如此，依于覺的緣故，而有
【English Translation】 English version The image-aspect. There are two explanations. The first is the grasped-aspect (nimitta-lakṣaṇa), which, although without substance, appears according to the emotions. All explanations of mind-aspects should be understood accordingly. Explanation: The image-aspect means that all dharmas are images of the mind. The grasped-aspect means that all realms have no substance in themselves, but arise according to grasping, generated from one's own mind, and in turn become aspects of the mind.
Question: Why is the Ālaya-consciousness (ālayavijñāna) so named? Does it arise from itself, or does it exist through combination?
Answer: If you say it arises from itself, that is self-arising ignorance. If you say it arises from others, that is other-nature ignorance. If you say it arises from combination, that is common-nature ignorance. If you say it arises apart from self and others, that is causeless ignorance. Now, according to the expedient of conventional truth (saṃvṛti-satya), it is said that just as Dharma-nature (dharmatā) combines with ignorance (avidyā) to produce all dharmas, like a sleeping mind combining with dreams to see all kinds of realms. This fundamental consciousness (mūla-vijñāna) is established from the gate of birth and death (saṃsāra), and is named because of the combination of truth and falsehood. The Awakening of Faith says: 'The gate of mind's birth and death refers to the revolving of the mind of birth and death based on the Tathāgata-garbha (tathāgatagarbha). Non-birth and non-death combine with birth and death, neither one nor different, and is called Ālaya-consciousness.' This consciousness has two meanings: first, it can encompass all dharmas; second, it can generate all dharmas. It also has two meanings: first, the meaning of awakening; second, the meaning of non-awakening. The meaning of awakening refers to the ultimate nature of mind (paramārtha-satya), which is free from all deluded thoughts. Because it is free from all deluded thoughts, it is equal to the realm of empty space, all-pervading. The single aspect of the Dharma-realm is the equal Dharma-body (samata-kāya) of all Tathāgatas. Based on this Dharma-body, all Tathāgatas are said to be original enlightenment (mūla-bodhi), awaiting initial enlightenment (prāpta-bodhi), and established as original enlightenment. However, the moment of initial enlightenment is the same as original enlightenment, and no separate enlightenment arises. Establishing initial enlightenment means that based on original enlightenment there is non-enlightenment, and based on non-enlightenment there is said to be initial enlightenment. Furthermore, because of the origin of the awakened mind, it is called ultimate enlightenment (atyanta-bodhi); because of the origin of the non-awakened mind, it is not ultimate enlightenment. Even the meaning of non-awakening refers to the fact that from beginningless time, one does not truly know the oneness of true Dharma (ekatva), so the non-awakened mind arises and there are deluded thoughts. It has no real form of its own, and does not depart from original enlightenment, just like a lost person who is lost because of direction. Being lost has no self-nature, and does not depart from direction. Sentient beings are also like this, because of relying on awakening, there is
不覺。妄念迷生。然彼不覺。自無實相。不離本覺。復待不覺。以說真覺。不覺既無。真覺亦遣。古德釋云。不生滅心。與生滅和合。非一非異者。以七識染法為生滅。以如來藏凈法為不生滅。不生滅心舉體動故。心不離生滅相。生滅之相莫非神解故。生滅不離心相。如是不相離故。名和合為阿賴耶識。以和合故。非一非異。若一。即無和合。若異。亦無和合。非一非異故。得和合也。又如來藏清凈心。動作生滅。不相離。故云和合。非謂別有生滅來與真合。謂生滅之心。心之生滅無相故。心之生滅。因無明成。生滅之心。從本覺起。而無二體。不相舍離。故云和合。如大海水。因風波動。水相風相。不相舍離。生與無生。若是一者。生滅識相滅盡之時。心神之體亦應隨滅。墮于斷邊。若是異者。依無明風熏動之時。靜心之體。不應隨緣。即墮常邊。離此二邊。非一非異。又上所說覺與不覺。二法互熏。成其染凈。既無自體。全是一覺。何者。由無明故成不覺。以不覺義熏本覺故。生諸染法。又由本覺熏不覺故。生諸凈法。依此二義。遍生一切。故言。識有二義。生一切法。
問。阿賴耶識。以何為因。以何為緣。以何為體。
答。顯揚論云。阿賴耶識者。謂先世所作增長業煩惱為緣。無始時來戲論熏習
【現代漢語翻譯】 現代漢語譯本： 不覺（avidyā，無明）。妄念由此而生。然而，這不覺本身並沒有真實的體相，它不離於本覺（mūla-jñāna，根本智慧）。如果還要等待不覺的出現，才能說明什麼是真覺（satya-jñāna，真實智慧），那麼既然不覺本身並不存在，真覺也就不需要再被提及了。古德解釋說：『不生滅的心與生滅法和合，非一非異。』這是因為以第七識（manas-vijñāna，末那識）的染污法為生滅，以如來藏（tathāgatagarbha）的清凈法為不生滅。不生滅心全體都在動，所以心不離生滅之相；而生滅之相沒有不是神妙理解的，所以生滅不離心之相。像這樣不相分離，就叫做和合，也就是阿賴耶識（ālayavijñāna）。因為和合的緣故，所以說非一非異。如果是一，就沒有和合；如果是異，也沒有和合。正因為非一非異，才能和合。又如來藏清凈心，動作生滅，不相離，所以叫做和合。並不是說另外有個生滅來與真（如來藏）和合。所謂生滅之心，心的生滅是沒有相的。心的生滅，是因為無明而形成的。生滅之心，從本覺而起，但並沒有兩個自體，不相舍離，所以叫做和合。就像大海水，因為風而波動，水相和風相，不相舍離。生與無生，如果是一，那麼生滅識相滅盡的時候，心神之體也應該隨之滅盡，那就落入了斷滅邊。如果是異，那麼依靠無明風熏動的時候，靜心之體就不應該隨緣，那就落入了常邊。離開這兩種邊見，就是非一非異。又上面所說的覺與不覺，兩種法互相熏習，成就染污和清凈。既然沒有自體，完全是一覺。為什麼呢？因為由無明而成就了不覺，以不覺的意義熏習本覺，所以產生各種染污法。又由本覺熏習不覺，所以產生各種清凈法。依靠這兩種意義，普遍產生一切法。所以說，識有兩種意義，產生一切法。
問：阿賴耶識以什麼為因？以什麼為緣？以什麼為體？
答：《顯揚論》（Abhidharmasamuccaya）中說：阿賴耶識，是以先世所作增長的業和煩惱為緣，以無始以來戲論的熏習為因。
【English Translation】 English version: Unawareness (avidyā). Deluded thoughts arise from this. However, this unawareness itself has no real substance; it is inseparable from the fundamental awareness (mūla-jñāna). If we must wait for the appearance of unawareness to explain what true awareness (satya-jñāna) is, then since unawareness itself does not exist, true awareness need not be mentioned. An ancient master explained: 'The non-arising and non-ceasing mind is in harmony with arising and ceasing, neither one nor different.' This is because the defiled dharmas of the seventh consciousness (manas-vijñāna) are considered arising and ceasing, while the pure dharmas of the Tathāgatagarbha are considered non-arising and non-ceasing. The entire non-arising and non-ceasing mind is in motion, so the mind is inseparable from the aspect of arising and ceasing; and there is no aspect of arising and ceasing that is not a wondrous understanding, so arising and ceasing are inseparable from the aspect of the mind. Being inseparable in this way is called harmony, which is the Ālayavijñāna. Because of this harmony, it is said to be neither one nor different. If it were one, there would be no harmony; if it were different, there would also be no harmony. It is precisely because it is neither one nor different that it can be in harmony. Furthermore, the pure mind of the Tathāgatagarbha, in its actions of arising and ceasing, is inseparable, so it is called harmony. It is not that there is another arising and ceasing that comes to be in harmony with the True (Tathāgatagarbha). The so-called mind of arising and ceasing, the arising and ceasing of the mind, has no aspect. The arising and ceasing of the mind is formed because of ignorance. The mind of arising and ceasing arises from the fundamental awareness, but there are not two separate entities; they are inseparable, so it is called harmony. It is like the great ocean water, which undulates because of the wind; the aspect of water and the aspect of wind are inseparable. If arising and non-arising were one, then when the aspects of arising and ceasing consciousness are extinguished, the substance of the mind and spirit should also be extinguished along with them, and that would fall into the extreme of annihilation. If they were different, then when relying on the wind of ignorance to stir and move, the substance of the still mind should not follow conditions, and that would fall into the extreme of permanence. Being apart from these two extremes is neither one nor different. Furthermore, the above-mentioned awareness and unawareness, the two dharmas mutually influence each other, accomplishing defilement and purity. Since they have no self-nature, they are entirely one awareness. Why? Because unawareness is accomplished by ignorance; using the meaning of unawareness to influence fundamental awareness, various defiled dharmas arise. Also, because fundamental awareness influences unawareness, various pure dharmas arise. Relying on these two meanings, all dharmas universally arise. Therefore, it is said that consciousness has two meanings, giving rise to all dharmas.
Question: What is the cause of the Ālayavijñāna? What is its condition? What is its substance?
Answer: The Abhidharmasamuccaya says: The Ālayavijñāna takes as its condition the karma and afflictions that have been created and increased in previous lives, and as its cause the habitual tendencies of conceptual proliferation from beginningless time.
為因。所生一切種子異熟為體。此識能執受了別色根。根所依處。及戲論。熏習。於一切時。一類生死不可了知。又能執持了別外器世界。與不苦不樂受等相應。一向無覆無記。與轉識等。作所依因。經云。無明所覆。愛結所繫。愚夫感得有識之身。此言顯有異熟阿賴耶識。
問。阿賴耶識。當體是自相。酬善惡因故是果相。受熏持種故是因相。第八既是因果相。於六因中屬何因。向五果中是何果。
答。六因中有四。能持種子義邊。是持種因。若因種子俱時而有。即俱有因。若望自類種子前後相引。即是同類因。若望同時心所等。即相應因。無餘二因者。異熟因是善惡性。此識是無記。若遍行因是染。謂見疑無明等。此識非染。於五果中具四。唯除離系。望自種子。是等流果。望作意等心所。是士用果。望第七識。為增上果。望善惡因。即異熟果。
問。諸心識中。何識堅牢。不為諸緣之所飄動。
答。世間無有一法不從緣生。緣生之法。悉皆無常。唯有根本心。不從前際生。不從中際住。不於後際滅。實為萬有之根基。諸佛之住處。是以喻之如鏡。可以精鑒妍丑。深洞玄微。仰之為宗。猶乎巨浸納川。太虛含像。密嚴經云。心有八種。或復有九。與無明俱。為世間因。世間悉是心心法現
【現代漢語翻譯】 現代漢語譯本：因為這個原因，阿賴耶識（Ālaya-vijñāna，儲存識）所生的一切種子（bīja，潛在力量）的異熟果（vipāka，果報）是它的本體。這個識能夠執取和了別色根（rūpa-indriya，感覺器官），根所依賴的處所，以及戲論（prapañca，虛妄分別）的熏習（vāsanā，習氣）。在一切時候，它的生和死都是一類相續，不可了知。它也能執持和了別外在的器世界（bhājana-loka，物質世界），與不苦不樂受（adukkha-asukha-vedanā，舍受）等相應，始終是無覆無記（anivṛtāvyākṛta，非善非惡且不障礙解脫），與轉識（pravṛtti-vijñāna，現行識）等作為所依之因。經中說：『被無明（avidyā，無知）所覆蓋，被愛結（tṛṣṇā-bandhana，貪愛束縛）所繫縛，愚夫（bāla，無知的人）感受獲得有識之身。』 這句話顯示有異熟阿賴耶識。
問：阿賴耶識，當體是自相（svalakṣaṇa，自性），酬報善惡因故是果相（phala-lakṣaṇa，果的相狀），受熏持種故是因相（hetu-lakṣaṇa，因的相狀）。第八識既然是因果相，在六因（ṣaṭ-hetu，六種因）中屬於哪種因？向於五果（pañca-phala，五種果）中是哪種果？
答：六因中有四種。能持種子的意義方面，是持種因（dhāraka-hetu，能持因）。如果因和種子同時存在，就是俱有因（sahabhū-hetu，俱生因）。如果從自類種子前後相引來看，就是同類因（sabhāga-hetu，同類因）。如果從同時存在的心所（caitta，心理活動）等來看，就是相應因（samprayuktaka-hetu，相應因）。沒有其餘兩種因，因為異熟因（vipāka-hetu，異熟因）是善惡性質的，而這個識是無記的。如果遍行因（sarvatraga-hetu，遍行因）是染污的，比如見（dṛṣṭi，邪見）、疑（vicikitsā，懷疑）、無明等，而這個識不是染污的。在五果中具備四種，唯獨沒有離系果（visaṃyoga-phala，離系果）。從自身種子來看，是等流果（niṣyanda-phala，等流果）。從作意（manaskāra，注意）等心所來看，是士用果（puruṣakāra-phala，士用果）。從第七識（manas，末那識）來看，是增上果（adhipati-phala，增上果）。從善惡因來看，就是異熟果。
問：在各種心識中，哪個識最堅固，不被各種因緣所動搖？
答：世間沒有一種法不是從因緣而生的。從因緣生的法，全部都是無常的。只有根本心（mūla-citta，根本識），不從前際（pūrvānta，過去）生，不從中際（madhyānta，現在）住，不在後際（paścād-anta，未來）滅。實際上是萬有的根基，諸佛的住處。因此用鏡子來比喻它，可以清晰地照見美醜，深刻地洞察玄妙。仰仗它作為宗，就像巨大的水池容納河流，太虛空包含萬象。《密嚴經》（Guhyasamāja Tantra）說：『心有八種，或者有九種，與無明一起，作為世間的因。世間的一切都是心和心法（citta-dharma，心理現象）的顯現。』
【English Translation】 English version: Because of this cause, the matured result (vipāka) of all seeds (bīja, potential forces) produced by the Ālaya-vijñāna (storehouse consciousness) is its substance. This consciousness is able to grasp and discern the sense organ of form (rūpa-indriya), the place where the organ relies, and the熏習 (vāsanā, habit energy) of conceptual proliferation (prapañca). At all times, its birth and death are of one continuous kind, which cannot be known. It can also grasp and discern the external world of objects (bhājana-loka, material world), corresponding to feelings of neither-suffering-nor-pleasure (adukkha-asukha-vedanā, neutral feeling), and is always 無覆無記 (anivṛtāvyākṛta, neither obscuring nor determinate), acting as the underlying cause for the evolving consciousnesses (pravṛtti-vijñāna). The sutra says: 'Covered by ignorance (avidyā), bound by the knot of craving (tṛṣṇā-bandhana), foolish beings (bāla, ignorant people) experience and obtain a body with consciousness.' This statement reveals the existence of the matured Ālaya-vijñāna.
Question: The Ālaya-vijñāna, in its essence, is the self-nature (svalakṣaṇa), the aspect of result (phala-lakṣaṇa) because it requites good and evil causes, and the aspect of cause (hetu-lakṣaṇa) because it receives impressions and holds seeds. Since the eighth consciousness has both causal and resultant aspects, to which of the six causes (ṣaṭ-hetu) does it belong? And which of the five results (pañca-phala) is it?
Answer: It has four of the six causes. In terms of its ability to hold seeds, it is the sustaining cause (dhāraka-hetu). If the cause and seed exist simultaneously, it is the co-existent cause (sahabhū-hetu). If viewed from the perspective of seeds of the same kind attracting each other sequentially, it is the homogeneous cause (sabhāga-hetu). If viewed from the perspective of mental factors (caitta) existing simultaneously, it is the corresponding cause (samprayuktaka-hetu). It lacks the other two causes because the ripening cause (vipāka-hetu) is of a good or evil nature, while this consciousness is neutral. If the pervasive cause (sarvatraga-hetu) is defiled, such as views (dṛṣṭi), doubt (vicikitsā), and ignorance, this consciousness is not defiled. It possesses four of the five results, lacking only the separation result (visaṃyoga-phala). In relation to its own seeds, it is the outflowing result (niṣyanda-phala). In relation to mental factors such as attention (manaskāra), it is the volitional result (puruṣakāra-phala). In relation to the seventh consciousness (manas), it is the dominant result (adhipati-phala). In relation to good and evil causes, it is the ripening result.
Question: Among all the consciousnesses, which consciousness is the most firm and unshakable, not swayed by various conditions?
Answer: In this world, there is no dharma that does not arise from conditions. All dharmas arising from conditions are impermanent. Only the fundamental mind (mūla-citta) does not arise from the prior limit (pūrvānta, past), does not abide in the middle limit (madhyānta, present), and does not cease in the posterior limit (paścād-anta, future). It is truly the foundation of all existence and the dwelling place of all Buddhas. Therefore, it is likened to a mirror, which can clearly reflect beauty and ugliness, and deeply penetrate the subtle and profound. Relying on it as the principle is like a vast ocean receiving rivers, and the great void containing all images. The Guhyasamāja Tantra says: 'The mind has eight kinds, or even nine kinds, which, together with ignorance, serve as the cause of the world. All phenomena in the world are manifestations of mind and mental phenomena (citta-dharma).'
。是心心法。及以諸根。生滅流轉。為無明等之所變異。其根本心。堅固不動。世間因緣。有十二分。若根若境。能生所生。剎那壞滅。從於梵世。至非非想。皆因緣起。唯有如來。離諸因緣。內外世間。動不動法。皆如瓶等。壞滅為性。又頌云。汝等諸佛子。云何不見聞。藏識體清凈。眾身所依止。或具三十二。佛相及輪王。或為種種形。世間皆悉見。譬如凈空月。眾星所環繞。諸識阿賴耶。如是身中住。譬如欲天主。侍衛游寶宮。江海等諸神。水中而自在。藏識處於世。當知亦復然。如地生眾物。是心多所現。譬如日天子。赫奕乘寶宮。旋繞須彌山。周流照天下。諸天世人等。見之而禮敬。藏識佛地中。其相亦如是。十地行眾行。顯發大乘法。普與眾生樂。常贊于如來。在於菩薩身。是即名菩薩。佛與諸菩薩。皆是賴耶名。佛及諸佛子。已受當受記。廣大阿賴耶。而成於正覺。密嚴諸定者。與妙定相應。能于阿賴耶。明瞭而觀見。佛及辟支佛。聲聞諸異道。見理無怯人。所觀皆此識。種種諸識境。皆從心所變。瓶衣等眾物。如是性皆無。悉依阿賴耶。眾生迷惑見。以諸習氣故。所取能取轉。此性非如幻。陽焰及毛輪。非生非不生。非空亦非有。譬如長短等。離一即皆無。智者觀幻事。此皆唯幻術。未曾有一物。與
【現代漢語翻譯】 現代漢語譯本 是心心法（指心即是佛的心法）。以及諸根（眼、耳、鼻、舌、身、意）的生滅流轉，被無明等等所變異。其根本心，堅固不動。世間因緣，有十二分（十二因緣）。若根若境，能生所生，剎那壞滅。從梵世（色界天）到非非想處天（無色界天），都是因緣生起。唯有如來，離開諸種因緣。內外世間，動與不動的法，都如瓶子等，以壞滅為本性。又說偈語：『你們這些佛子，為什麼不見不聞？藏識（阿賴耶識）的體性清凈，是眾生身所依止之處。或者具有三十二種佛相以及轉輪聖王的相，或者變為種種不同的形貌，世間都能見到。譬如清凈天空中的月亮，被眾星所環繞。諸識（各種意識）和阿賴耶識，就像這樣住在身中。譬如欲界天的天主，有侍衛圍繞，在寶宮中游樂。江河湖海等諸神，在水中自在。藏識處於世間，應當知道也是這樣。如大地生長萬物，是心所顯現的。譬如太陽天子，光芒四射地乘坐寶宮，圍繞須彌山旋轉，周流照耀天下。諸天世人和等等，見到他都禮敬。藏識在佛的境界中，它的相也是這樣。十地菩薩修行種種行，顯發大乘佛法，普遍給予眾生快樂，常常讚歎如來。存在於菩薩身中，這就是名為菩薩。佛與諸菩薩，都是賴耶（阿賴耶識）的別名。佛以及諸佛子，已經或將要接受授記。廣大的阿賴耶識，成就正覺。密嚴（指密嚴凈土）中的禪定者，與妙定相應，能夠在阿賴耶識中，明瞭地觀見。佛以及辟支佛（緣覺），聲聞（阿羅漢）和各種外道，見到真理沒有怯懦的人，所觀見的都是這個識。種種諸識的境界，都是從心所變現的。瓶子衣服等等事物，它們的自性都是空無的。全部依于阿賴耶識。眾生迷惑而見，因為各種習氣的原因，所取和能取都在流轉。這個自性不是如幻術，陽焰以及毛髮輪。非生非不生，非空亦非有。譬如長短等等，離開一就都沒有了。智者觀察幻事，這些都是幻術。未曾有一物，與』
【English Translation】 English version It is the mind-to-mind Dharma (referring to the mind being the Buddha's mind). And the arising, ceasing, flowing, and transforming of the various roots (eyes, ears, nose, tongue, body, and mind) are altered by ignorance and so on. Its fundamental mind is firm and unmoving. The worldly causes and conditions have twelve divisions (the twelve links of dependent origination). Whether root or object, that which can produce and that which is produced, perish in an instant. From the Brahma world (the realm of form) to the realm of neither perception nor non-perception (the formless realm), all arise from causes and conditions. Only the Tathagata is free from all causes and conditions. The internal and external worlds, the moving and unmoving dharmas, are all like bottles and so on, with destruction as their nature. Furthermore, a verse says: 'You, all Buddha's disciples, why do you not see and hear? The nature of the store consciousness (Ālaya-vijñāna) is pure, it is the support of all beings' bodies. Sometimes possessing the thirty-two marks of a Buddha and the marks of a Chakravartin (wheel-turning king), or transforming into various forms, all can be seen in the world. Just like the moon in the clear sky, surrounded by many stars. The various consciousnesses and the Ālaya-vijñāna, dwell in the body in this way. Just like the lord of the desire realm heavens, attended by guards, enjoying himself in a treasure palace. The various gods of rivers, lakes, and seas are free in the water. The store consciousness dwells in the world, you should know it is also like this. Like the earth producing all things, it is manifested by the mind. Just like the sun god, radiantly riding in a treasure palace, revolving around Mount Sumeru, flowing and illuminating the world. The various heavens, people, and so on, see him and pay homage. The aspect of the store consciousness in the Buddha's realm is also like this. The Bodhisattvas of the ten grounds cultivate various practices, reveal the Mahayana Dharma, universally giving joy to sentient beings, constantly praising the Tathagata. Existing in the body of a Bodhisattva, this is named Bodhisattva. The Buddha and the various Bodhisattvas are all other names for Ālaya (Ālaya-vijñāna). The Buddha and the various Buddha's disciples have already or will receive predictions of Buddhahood. The vast Ālaya-vijñāna accomplishes perfect enlightenment. Those in deep samadhi in the Ghanavyūha (referring to the Ghanavyūha Pure Land) are in accordance with wonderful samadhi, and are able to clearly see in the Ālaya-vijñāna. The Buddha and the Pratyekabuddhas (Solitary Buddhas), the Śrāvakas (Arhats), and the various heretics, those who see the truth without fear, all see this consciousness. The realms of the various consciousnesses are all transformed from the mind. Things like bottles and clothes, their nature is all empty. All rely on the Ālaya-vijñāna. Sentient beings are deluded and see, because of the various habitual energies, the grasped and the grasper are both flowing. This nature is not like illusion, mirage, and hair-wheel. It is neither born nor unborn, neither empty nor existent. Just like long and short, without one, all are gone. The wise observe illusory things, these are all illusions. There has never been a thing that is with'
幻而同起。幻焰及毛輪。和合而可見。離一無和合。過未亦非有。幻事毛輪等。在在諸物相。此皆心變異。無體亦無名。世中迷惑人。其心不自在。妄說有能幻。幻成種種物。幻師磚瓦等。所作眾物類。種種若去來。此見皆非實。如鐵因磁石。所向而轉移。藏識亦如是。隨於分別轉。一切諸世間。無處不周遍。如日摩尼寶。無思及分別。此識遍諸處。見之謂流轉。不死亦不生。本非流轉法。定者勤觀察。生死猶如夢。是時即轉依。說名為解脫。此即是諸佛。最上之教理。審量一切法。如秤如明鏡。又如大明燈。亦如試金石。遠離於斷滅。正道之標相。修行妙定者。至解脫之因。永離諸雜染。轉依而顯現。
問。本識與諸識和合。同起同滅。至轉依位。諸煩惱識滅。唯本識在。如何分別滅不滅之異。
答。攝大乘論云。若本識與非本識。共起共滅。猶如水乳和合。云何本識不滅。非本識滅。譬如於水。鵝所飲乳。釋云。譬如水乳雖和合。鵝飲之時。唯飲乳。不飲水。故乳雖盡。而水不竭。本識與非本識亦爾。雖復和合。而一滅一在。
問。此根本識心。既稱為一切法體。又云。常住不動。只如萬法。即此心有。離此心有。若即此心。萬法遷變。此心云何稱為常住。若離此心。復云何得為一切法體。
【現代漢語翻譯】 現代漢語譯本 幻象與它們同時生起。幻焰和毛輪（指快速旋轉的火把形成的圓圈），和合在一起才能被看見。離開了一，就沒有和合。過去和未來也不存在。幻象、毛輪等等，存在於一切事物之中。這些都是心的變異，沒有實體也沒有名稱。世間迷惑的人們，他們的心不自在，妄說有能製造幻象者，幻象能變成種種事物。幻術師用磚瓦等材料，製造出各種各樣的東西，種種事物的來去，這種見解都不是真實的。如同鐵因磁石的吸引，隨其方向而轉移。藏識（Alaya-vijñana，儲存一切種子識）也是如此，隨分別而轉動。一切世間，無處不周遍。如同太陽和摩尼寶（如意寶珠），沒有思慮和分別。此識遍及各處，見它流轉。不生也不死，本來就不是流轉之法。修習禪定者勤奮觀察，生死猶如夢幻。這時就轉依（Paravrtti，轉變所依），說名為解脫。這就是諸佛最上的教理。審慎衡量一切法，如秤、如明鏡，又如大明燈，也如試金石。遠離斷滅，是正道的標誌。修行妙定者，到達解脫的因，永遠遠離各種雜染，轉依而顯現。
問：本識（根本識）與諸識和合，同起同滅，到達轉依位時，諸煩惱識滅盡，唯有本識存在。如何區分滅與不滅的差異？
答：《攝大乘論》說：『如果本識與非本識，共同生起共同滅亡，猶如水乳交融。為何本識不滅，非本識卻滅了呢？』譬如在水中，鵝所飲的是乳。解釋說：譬如水乳雖然混合在一起，鵝飲用時，只飲用乳，不飲用水。所以乳雖然喝盡，而水不會枯竭。本識與非本識也是如此，雖然和合在一起，卻是一個滅，一個存在。
問：此根本識心，既然被稱為一切法的本體，又說它是常住不動的。那麼萬法，是即此心而有，還是離此心而有？如果是即此心而有，萬法遷流變化，此心又如何能被稱為常住？如果是離此心而有，又如何能成為一切法的本體？
【English Translation】 English version Illusions arise simultaneously. Illusory flames and whirling wheels (referring to circles formed by rapidly spinning torches), can only be seen when combined. Apart from oneness, there is no combination. The past and future also do not exist. Illusions, whirling wheels, and so on, exist in all things. These are all transformations of the mind, without substance or name. People deluded in the world, their minds are not at ease, falsely claiming that there are those who can create illusions, and illusions can transform into various things. Illusionists use bricks, tiles, and other materials to create various kinds of objects. The coming and going of various things, this view is not real. Just as iron is attracted by a magnet, and moves in its direction. The Alaya-vijñana (storehouse consciousness, storing all seeds of consciousness) is also like this, turning according to discriminations. All worlds, there is nowhere it does not pervade. Like the sun and the Mani jewel (wish-fulfilling jewel), without thought or discrimination. This consciousness pervades all places, seeing it as flowing and changing. Neither dying nor being born, it is not originally a law of flowing and changing. Those who practice meditation diligently observe, birth and death are like dreams. At this time, one achieves Paravrtti (transformation of the basis), which is called liberation. This is the supreme teaching of all Buddhas. Carefully measure all dharmas, like a scale, like a clear mirror, also like a bright lamp, and like a touchstone. Being far from annihilation, it is the mark of the right path. Those who practice wonderful meditation, reach the cause of liberation, forever far from all defilements, Paravrtti manifests.
Question: The Alaya-vijñana (fundamental consciousness) and the other consciousnesses combine, arising and ceasing together. When reaching the state of Paravrtti, all afflicted consciousnesses are extinguished, and only the Alaya-vijñana remains. How do we distinguish the difference between extinction and non-extinction?
Answer: The Mahāyānasaṃgraha says: 'If the Alaya-vijñana and non-Alaya-vijñana arise and cease together, like water and milk mixing together. Why does the Alaya-vijñana not cease, while the non-Alaya-vijñana ceases?' For example, in water, the goose drinks the milk. The explanation says: For example, although water and milk are mixed together, when the goose drinks, it only drinks the milk, and does not drink the water. Therefore, although the milk is exhausted, the water does not dry up. The Alaya-vijñana and non-Alaya-vijñana are also like this, although they are combined together, one ceases, and one remains.
Question: This fundamental consciousness-mind, since it is called the essence of all dharmas, and it is said to be constant and unmoving. Then, are all dharmas existing within this mind, or apart from this mind? If they exist within this mind, and all dharmas are changing and transforming, how can this mind be called constant? If they exist apart from this mind, how can it be the essence of all dharmas?
答。開合隨緣。非即非離。以緣會故合。以緣散故開。開合但緣。卷舒無體。緣但開合。緣亦本空。彼此無知。能所俱寂。密嚴經偈云。譬如金石等。本來無水相。與火共和合。若水而流動。藏識亦如是。體非流轉法。諸識共相應。與法同流轉。如鐵因磁石。週迴而轉移。二俱無有思。狀若有思覺。賴耶與七識。當知亦復然。習繩之所繫。無人而若有。普遍眾生身。周行諸陰趣。如鐵與磁石。展轉不相知。
問。第八藏識。當有幾種。
答。釋摩訶衍論云。阿賴耶識。總有十種。所以者何。于契經中別別說故。一者。名為大攝主阿賴耶識。所謂即是總相大識。義如前說。二者。名為根本無明。別立以為阿賴耶識。故十種妄想。契經中作如是說。剎阇只多提王識。直是妄法。不能了達一法界體。一切染法。阿賴耶識。以為根本。出生增長。無斷絕時。若無提王識。黑品眷屬。永無所依。不能生長故。此阿賴耶識。當何抉擇攝。于本論中。作如是說。所言不覺義者。謂不如實知真如法一故。不覺心起而有其念。乃至廣說故。三者。名為清凈本覺阿賴耶識。所謂自然本智。別立以為阿賴耶。故本覺契經中。作如是說。自體凈佛阿賴耶識。具足無漏圓滿功德。常恒決定。無受熏相。無變異相。智體不動。具
【現代漢語翻譯】 現代漢語譯本： 答：開合隨緣，非即非離。以因緣聚合的緣故而合，以因緣離散的緣故而開。開合只是因緣所致，卷舒沒有實體。因緣只是開合，因緣也本性空寂。彼此沒有知覺，能與所都寂滅。《密嚴經》的偈頌說：『譬如金石等，本來沒有水的相狀，與火共同和合，就像水一樣流動。藏識也是這樣，本體不是流轉之法，與諸識共同相應，與法一同流轉，如同鐵因磁石，週迴而轉移。二者都沒有思慮，狀態卻好像有思覺。賴耶識與七識，應當知道也是這樣。被習氣的繩索所繫縛，沒有人卻好像有人，普遍存在於眾生的身中，周行于諸陰的境界。如同鐵與磁石，輾轉而不互相知曉。』
問：第八藏識，應當有幾種？
答：《釋摩訶衍論》說：『阿賴耶識，總共有十種。為什麼這樣說呢？因為在契經中分別說明的緣故。一者，名為大攝主阿賴耶識（Mahasamgraha-adhipati-ālayavijñāna），也就是總相大識，意義如前所述。二者，名為根本無明（mula-avidya），特別設立為阿賴耶識。所以十種妄想，契經中這樣說：剎阇只多提王識（Kṣatradhṛti-rāja-vijñāna），只是虛妄之法，不能了達一法界的本體。一切染污之法，都以阿賴耶識為根本，出生增長，沒有斷絕的時候。如果沒有提王識，黑品的眷屬，就永遠沒有所依，不能生長。』這個阿賴耶識，應當如何抉擇攝取呢？在本論中，這樣說：『所說的不覺義，是指不如實地知曉真如法一的緣故。不覺之心生起而有念頭，乃至廣說。』三者，名為清凈本覺阿賴耶識（prakrti-parisuddha-bodhi-ālayavijñāna），也就是自然本智，特別設立為阿賴耶。所以本覺契經中，這樣說：『自體清凈的佛阿賴耶識，具足無漏圓滿的功德，常恒決定，沒有受熏的相狀，沒有變異的相狀，智體不動，具足。
【English Translation】 English version: Answer: Opening and closing follow conditions, neither identical nor separate. They combine because of the assembly of conditions, and open because of the dispersal of conditions. Opening and closing are merely due to conditions; folding and unfolding have no inherent substance. Conditions are merely opening and closing; conditions are also fundamentally empty. There is no awareness between them; both the knower and the known are still. The verse in the Ghanavyuha Sutra says: 'For example, gold and stone, etc., originally have no water aspect. When combined with fire, they flow like water. The alaya-vijnana (store consciousness) is also like this; its essence is not a flowing dharma. It corresponds with the various consciousnesses and flows with the dharmas, like iron due to a magnet, revolving and transferring. Neither has thought, but the state appears to have thought and awareness. The alaya and the seven consciousnesses, know that they are also like this. Bound by the rope of habit, without anyone, it seems as if there is someone, universally present in the bodies of sentient beings, traveling throughout the realms of the skandhas. Like iron and a magnet, they turn and do not know each other.'
Question: How many kinds should the eighth alaya-vijnana (store consciousness) have?
Answer: The Shimaheyan Lun says: 'The alaya-vijnana has a total of ten kinds. Why is this so? Because it is separately explained in the sutras. First, it is called the Mahasamgraha-adhipati-ālayavijñāna (Great Gathering Master alaya-vijnana), which is the general aspect great consciousness, the meaning as previously stated. Second, it is called mula-avidya (fundamental ignorance), specifically established as the alaya-vijnana. Therefore, the ten kinds of false thoughts, the sutra says: The Kṣatradhṛti-rāja-vijñāna (King Kṣatradhṛti consciousness) is merely false dharma, unable to understand the essence of the one dharma realm. All defiled dharmas take the alaya-vijnana as their root, arising and growing without ceasing. If there is no King Kṣatradhṛti consciousness, the retinue of the dark side will never have anything to rely on and cannot grow.' How should this alaya-vijnana be determined and gathered? In this treatise, it says: 'The meaning of what is called non-awakening refers to not truly knowing the oneness of tathata (suchness). The mind of non-awakening arises and has thoughts, and so on.' Third, it is called the prakrti-parisuddha-bodhi-ālayavijñāna (naturally pure awakened alaya-vijnana), which is the natural original wisdom, specifically established as the alaya. Therefore, the sutra on original awakening says: 'The self-nature pure Buddha alaya-vijnana is complete with flawless and perfect merits, constant and definite, without the aspect of being influenced, without the aspect of change, the wisdom essence is unmoving, complete.'
足白品。是故名為獨一凈識。故此阿賴耶識。當何抉擇攝。于本論中。作如是說。複次覺體相者。有四種大義。與虛空等。猶如凈鏡。乃至廣說故。四者。名染凈本覺阿賴耶識。所謂不守自性陀羅尼智。別立以為阿賴耶識。故本因緣起。契經中。作如是說。爾時光嚴童子。即白佛言。尊者。以何因故。難入未曾有會中。作如是說。隨他緣起陀羅尼智。名為楞伽王識。云何名為楞伽王。以之為喻。示彼緣起陀羅尼智。於是尊者告光嚴言。童子。此楞伽王。常在大海摩羅山中。率十萬六千鬼神之眾。以為眷屬。如是諸眷屬。乘華宮殿。游于諸剎。皆悉承賴彼楞伽王。方得遊行。所謂諸鬼神眾。作如是言。我等神眾。無有威德。無有氣力。于諸所作。無有其能。如宜大王。我等眾中。與堪能力。彼楞伽王。即隨其時。與殊勝力。不相舍離。而共轉。謂楞伽王。雖非分身。而能遍滿諸神眾中。各各令得全身之量。於一切時。於一切處。共轉不離。不守自性智。亦復如是。能受一切無量無邊煩惱染法。鬼神眾熏。不相舍離。而俱轉故。以此因緣故。我難入中。作如是說。隨轉覺智。名為楞伽王識。故此阿賴耶識。當何抉擇攝。于本論中。作如是說。自性清凈心。因無明風動。心與無明。俱無形相。不相舍離。乃至廣說故。五者。
{ "translations": [ "現代漢語譯本", "足白品。因此名為獨一凈識。所以這個阿賴耶識，應當如何抉擇攝取呢？在本論中，是這樣說的：『其次，覺悟的體相，有四種大的意義，與虛空相等，猶如清凈的鏡子』，乃至廣說。第四種，名為染凈本覺阿賴耶識，也就是不守自性陀羅尼智（不執著于自身本性的總持智慧），特別建立為阿賴耶識。因此，在本因緣起契經中，是這樣說的：當時光嚴童子，就對佛說：『尊者，因為什麼緣故，在難入未曾有會中，這樣說：隨他緣起陀羅尼智（隨著外在條件而生起的總持智慧），名為楞伽王識（Lankavatara-king consciousness）？』 怎樣用楞伽王（King of Lanka）來比喻，來顯示那緣起陀羅尼智呢？於是尊者告訴光嚴說：『童子，這楞伽王（King of Lanka），常在大海摩羅山中，率領十萬六千鬼神之眾，作為眷屬。這些眷屬，乘坐華麗的宮殿，遊歷于各個剎土，都依靠那楞伽王（King of Lanka），才能得到。』 那些鬼神眾，是這樣說的：『我們這些神眾，沒有威德，沒有氣力，對於所做的事情，沒有能力。希望大王，給我們這些眾生，賦予能力。』 那楞伽王（King of Lanka），就隨著當時的情況，給予殊勝的力量，不互相舍離，而共同運轉。所謂楞伽王（King of Lanka），雖然不是分身，而能遍滿各個神眾之中，各自讓他們得到全身的力量，在一切時，在一切處，共同運轉而不分離。不守自性智（non-self-nature wisdom），也是這樣，能夠接受一切無量無邊的煩惱染法，鬼神眾的薰染，不互相舍離，而共同運轉。因為這個因緣，我在難入中，這樣說：隨著運轉的覺智，名為楞伽王識（Lankavatara-king consciousness）。』 所以這個阿賴耶識，應當如何抉擇攝取呢？在本論中，是這樣說的：『自性清凈心，因為無明風的擾動，心與無明，都沒有形狀和相貌，不互相舍離』，乃至廣說。第五種，", "" ], "english_translations": [ "English version", "The Chapter on the White Foot. Therefore, it is called the Sole Pure Consciousness. So, how should this Ālaya-consciousness (storehouse consciousness) be determined and included? In this treatise, it is said as follows: 'Furthermore, the characteristics of enlightenment have four great meanings, equal to space, like a clear mirror,' and so on, extensively explained. Fourth, it is called the defiled and pure original enlightenment Ālaya-consciousness (storehouse consciousness), which is the non-self-nature Dhāraṇī-wisdom (wisdom of upholding without clinging to inherent existence), specifically established as Ālaya-consciousness (storehouse consciousness). Therefore, in the Sutra on the Origin of Fundamental Causes, it is said as follows: At that time, the Youthful Light Adornment immediately said to the Buddha: 'Venerable One, for what reason is it said in the Assembly of Difficult Entry and Unprecedentedness: the Dhāraṇī-wisdom (wisdom of upholding) that arises dependent on other conditions is called the Laṅkāvatāra-king consciousness (consciousness of the King of Laṅkā)?' How is the King of Laṅkā (Laṅkāvatāra) used as a metaphor to illustrate that Dhāraṇī-wisdom (wisdom of upholding) that arises from dependent origination? Thereupon, the Venerable One said to Light Adornment: 'Youth, this King of Laṅkā (King of Laṅkā) constantly resides in the Mountain Malaya in the Great Ocean, leading a multitude of one hundred and six thousand ghosts and spirits as his retinue. These retinues, riding in magnificent palaces, travel through various Buddha-lands, all relying on that King of Laṅkā (King of Laṅkā) to obtain .' Those ghosts and spirits say: 'We, these spirits, have no power or strength, and are incapable of performing any actions. We beseech the Great King to grant us, these beings, the ability.' That King of Laṅkā (King of Laṅkā), according to the circumstances, bestows extraordinary power, without abandoning them, and operates together. Although the King of Laṅkā (King of Laṅkā) is not an emanation, he can pervade all the spirits, enabling each of them to obtain the full measure of their bodies, operating together without separation at all times and in all places. The non-self-nature wisdom is also like this, capable of receiving all immeasurable and boundless defiled dharmas of afflictions, the薰染 (xun ran) of the multitude of ghosts and spirits, without abandoning them, and operating together. Because of this reason, I said in the Difficult Entry: the awakened wisdom that follows the transformations is called the Laṅkāvatāra-king consciousness (consciousness of the King of Laṅkā).' So, how should this Ālaya-consciousness (storehouse consciousness) be determined and included? In this treatise, it is said as follows: 'The self-nature pure mind, due to the movement of the wind of ignorance, the mind and ignorance have no form or appearance, without abandoning each other,' and so on, extensively explained. Fifth," "" ] }
名為業相業識阿賴耶識。所謂根本業相。及與業識。別立以為阿賴耶。故本性智契經中。作如是說。阿賴耶識。無能了作。無所了作。不可分析。不可隔別。唯由精動隱流義故。名為鍵摩。故此阿賴耶識。當何抉擇攝。于本論中。作如是說。複次依不覺故。生三種相。與彼不覺。相應不離。云何為三。一者無明業相。以依不覺故心動。說名為業。覺則不動。動則有苦。果不離因故。六者。名為轉相轉識阿賴耶識。所謂能見境界之相。及與轉識。別立以為阿賴耶。故大無量契經中作如是說。阿賴耶識。有見見轉。無見見起。故此阿賴耶識。當何抉擇攝。于本論中作如是說。二者能見相。以依動故能見。不動則無見故。七者。名為現相識阿賴耶識。所謂境界之相。及與現識。別立以為阿賴耶。故實際契經中作如是說。別異別異。現前地轉。相異相。具足行轉。是故名為阿賴耶識。複次此阿賴耶識。真是異熟無記之法。白凈相故。或名成就。故此阿賴耶識。當何抉擇攝。于本論中。作如是說。三者境界相。以依能見故。境界妄現。離見則無境界故。第八者。名為性真如理阿賴耶識。所謂正智所證清凈真如。別立以為阿賴耶故。故諸法同體契經中作如是說。有識。是識。非識識攝。所謂如如阿賴耶識。故此阿賴耶識。當何抉擇
【現代漢語翻譯】 現代漢語譯本 名為業相、業識、阿賴耶識（Ālayavijñāna，藏識）。所謂根本業相，以及業識，特別設立為阿賴耶識。所以《本性智契經》中，這樣說：『阿賴耶識，沒有能動的作用，也沒有被動的作用，不可分析，不可分割，唯獨因為精微的動搖和隱秘的流動，所以名為鍵摩。』因此，這個阿賴耶識，應當如何抉擇攝取呢？在本論中，這樣說：『再次，依靠不覺，產生三種相，與那不覺，相應不分離。哪三種呢？第一種是無明業相。因為依靠不覺，所以心動，說名為業。覺悟則不動，動則有苦，果不離因的緣故。』 第六，名為轉相、轉識、阿賴耶識。所謂能見境界之相，以及轉識，特別設立為阿賴耶識。所以《大無量契經》中這樣說：『阿賴耶識，有見則見轉，無見則見起。』因此，這個阿賴耶識，應當如何抉擇攝取呢？在本論中這樣說：『第二種是能見相。因為依靠動，所以能見，不動則沒有見。』 第七，名為現相、識阿賴耶識。所謂境界之相，以及現識，特別設立為阿賴耶識。所以《實際契經》中這樣說：『各別不同，現前地轉變，相也不同，具足行轉變，因此名為阿賴耶識。』再次，這個阿賴耶識，真是異熟無記之法，因為是白凈相，或者名為成就。因此，這個阿賴耶識，應當如何抉擇攝取呢？在本論中這樣說：『第三種是境界相。因為依靠能見，所以境界虛妄顯現，離開見則沒有境界。』 第八，名為性真如理阿賴耶識。所謂正智所證的清凈真如，特別設立為阿賴耶識。所以《諸法同體契經》中這樣說：『有識，是識，非識所攝的識，所謂如如阿賴耶識。』因此，這個阿賴耶識，應當如何抉擇？
【English Translation】 English version It is named Karma-aspect, Karma-consciousness, Ālayavijñāna (storehouse consciousness). The so-called fundamental Karma-aspect, and Karma-consciousness, are separately established as Ālayavijñāna. Therefore, in the 'Sūtra of the Wisdom of Intrinsic Nature,' it is said: 'Ālayavijñāna has no active function, nor any passive function, it is indivisible, inseparable, and is named Keyma solely because of subtle movement and hidden flow.' Therefore, how should this Ālayavijñāna be determined and included? In this treatise, it is said: 'Furthermore, based on non-awareness, three aspects arise, corresponding to and inseparable from that non-awareness. What are the three? The first is the Karma-aspect of ignorance. Because the mind moves based on non-awareness, it is called Karma. Awareness means no movement, movement means suffering, and the result is inseparable from the cause.' Sixth, it is named Transformation-aspect, Transforming-consciousness, Ālayavijñāna. The so-called aspect of seeing realms, and Transforming-consciousness, are separately established as Ālayavijñāna. Therefore, in the 'Great Immeasurable Sūtra,' it is said: 'Ālayavijñāna, with seeing, seeing transforms; without seeing, seeing arises.' Therefore, how should this Ālayavijñāna be determined and included? In this treatise, it is said: 'The second is the aspect of seeing. Because of movement, there is seeing; without movement, there is no seeing.' Seventh, it is named Manifestation-aspect, Consciousness-Ālayavijñāna. The so-called aspect of realms, and Manifestation-consciousness, are separately established as Ālayavijñāna. Therefore, in the 'Actual Sūtra,' it is said: 'Distinct and different, the present ground transforms; aspects are different, the complete conduct transforms; therefore, it is named Ālayavijñāna.' Furthermore, this Ālayavijñāna is truly the law of Vipāka (resultant) and neutral, because it is of a pure white aspect, or it is named accomplishment. Therefore, how should this Ālayavijñāna be determined and included? In this treatise, it is said: 'The third is the aspect of realms. Because of seeing, realms appear falsely; without seeing, there are no realms.' Eighth, it is named the Ālayavijñāna of the Truth of Suchness of Nature. The so-called pure Suchness realized by Right Wisdom, is separately established as Ālayavijñāna. Therefore, in the 'Sūtra of the Oneness of All Dharmas,' it is said: 'There is consciousness, it is consciousness, consciousness not included by consciousness, the so-called Suchness-Ālayavijñāna.' Therefore, how should this Ālayavijñāna be determined?
攝。所謂清凈般若質境真如攝故。九者。名為清凈始覺阿賴耶識。所謂本有清白始覺般若。別立以為阿賴耶。故果圓滿。契經中作如是說。佛告菩提樹王言。自然始覺阿賴耶識。常當不離清凈本覺。清凈本覺。常當不離始覺凈識。隨是彼有。隨彼是有。或非同種。或非異種故。此阿賴耶識。當何抉擇攝。于本論中。作如是說。本覺義者。對始覺者。即同本覺故。十者。名為染凈始覺阿賴耶識。所謂隨緣始覺般若。別立以為阿賴耶。故果圓滿。契經中作如是說。複次樹王。如始覺凈識。及自本覺。說染凈始覺阿賴耶識。不守自性。緣起本覺。亦復如是。故此阿賴耶識。當何抉擇攝。于本論中。作如是說。始覺義者。依本覺故而有不覺。依不覺故而有始覺。又以覺心原故。名究竟覺。不覺心原故。非究竟覺。乃至已說藏識剖字別相門。次說總識攝生圓滿門。此識有二種義。能攝一切法。生一切法。一者覺義。二者不覺義者。而總顯示大識殊勝圓滿相故。此義云何。所謂具足二種圓滿故。一者功德圓滿。二者過患圓滿。功德圓滿者。覺義字句。能攝一切無量無邊。過於恒沙不離不斷諸功德故。能生一切無量無邊。過於恒沙不離不斷諸功德故。過患圓滿者。不覺義字句。能攝一切無量無邊。過於恒沙若離若脫諸過患故。能生一
【現代漢語翻譯】 現代漢語譯本： 攝。所謂清凈般若質境真如攝故。九者，名為清凈始覺阿賴耶識（Ālaya-vijñāna，儲存一切種子識）。所謂本有清白始覺般若，別立以為阿賴耶。故果圓滿。契經中作如是說：『佛告菩提樹王言，自然始覺阿賴耶識，常當不離清凈本覺。清凈本覺，常當不離始覺凈識。隨是彼有，隨彼是有，或非同種，或非異種。』故此阿賴耶識，當何抉擇攝？于本論中，作如是說：『本覺義者，對始覺者，即同本覺故。』十者，名為染凈始覺阿賴耶識。所謂隨緣始覺般若，別立以為阿賴耶。故果圓滿。契經中作如是說：『複次樹王，如始覺凈識，及自本覺，說染凈始覺阿賴耶識，不守自性，緣起本覺，亦復如是。』故此阿賴耶識，當何抉擇攝？于本論中，作如是說：『始覺義者，依本覺故而有不覺，依不覺故而有始覺。又以覺心原故，名究竟覺；不覺心原故，非究竟覺。』乃至已說藏識剖字別相門，次說總識攝生圓滿門。此識有二種義，能攝一切法，生一切法。一者覺義，二者不覺義者，而總顯示大識殊勝圓滿相故。此義云何？所謂具足二種圓滿故。一者功德圓滿，二者過患圓滿。功德圓滿者，覺義字句，能攝一切無量無邊，過於恒沙不離不斷諸功德故；能生一切無量無邊，過於恒沙不離不斷諸功德故。過患圓滿者，不覺義字句，能攝一切無量無邊，過於恒沙若離若脫諸過患故；能生一 現代漢語譯本： 切
【English Translation】 English version: Included. This is because it is included in the pure prajñā (智慧，wisdom) quality realm of true suchness (真如，tathatā). Ninth, it is called the pure initial-awakening Ālaya-vijñāna (Ālaya-vijñāna, storehouse consciousness). This is because the originally existing pure initial-awakening prajñā is separately established as Ālaya. Therefore, the fruit is complete. The sutra says: 『The Buddha told the Bodhi tree king, the naturally arising initial-awakening Ālaya-vijñāna should always be inseparable from the pure original-awakening. The pure original-awakening should always be inseparable from the initial-awakening pure consciousness. Whatever is there, is there; whatever is there, is there; whether they are of the same kind or of different kinds.』 Therefore, how should this Ālaya-vijñāna be determined and included? In this treatise, it is said: 『The meaning of original-awakening, in relation to initial-awakening, is the same as original-awakening.』 Tenth, it is called the defiled and pure initial-awakening Ālaya-vijñāna. This is because the conditioned initial-awakening prajñā is separately established as Ālaya. Therefore, the fruit is complete. The sutra says: 『Furthermore, tree king, like the initial-awakening pure consciousness and the original-awakening itself, the defiled and pure initial-awakening Ālaya-vijñāna does not maintain its own nature. The arising of conditioned original-awakening is also like this.』 Therefore, how should this Ālaya-vijñāna be determined and included? In this treatise, it is said: 『The meaning of initial-awakening is that non-awakening arises based on original-awakening, and initial-awakening arises based on non-awakening. Moreover, because of the origin of the awakened mind, it is called ultimate awakening; because of the origin of the non-awakened mind, it is not called ultimate awakening.』 Furthermore, having already explained the door of analyzing the characteristics of the storehouse consciousness, next is explained the door of the complete inclusion and generation of the total consciousness. This consciousness has two meanings: it can include all dharmas (法，teachings) and generate all dharmas. The first is the meaning of awakening, and the second is the meaning of non-awakening, thus generally revealing the excellent and complete aspect of the great consciousness. What is this meaning? It is said to be complete with two kinds of completeness. The first is the completeness of merit, and the second is the completeness of faults. The completeness of merit is that the words and phrases of the meaning of awakening can include all immeasurable and boundless merits, more than the sands of the Ganges, without separation or cessation; it can generate all immeasurable and boundless merits, more than the sands of the Ganges, without separation or cessation. The completeness of faults is that the words and phrases of the meaning of non-awakening can include all immeasurable and boundless faults, more than the sands of the Ganges, whether separated or detached; it can generate all English version:
切無量無邊。過於恒沙若離若脫諸過患故。
問。若不立此第八識。有何等過。
答。有大過失。一切染凈法不成。俱無因故。識論云。若無此識。持煩惱種。界地往還。無染心后。諸煩惱起。皆應無因。余法不能持彼種故。若諸煩惱。無因而生。則無三乘學無學果。諸已斷者皆應起故。又若無此識。持世出世清凈道種。異類心后。起彼凈法。皆應無因。又出世道初不應生。無法持彼法爾種故。初不生故。后亦不生。是則應無三乘道果。若無此識。持煩惱種。轉依斷果。亦不得成。謂道起時。現行煩惱。及彼種子。俱非有故。染凈二心不俱起故。道相應心不持彼種。自性相違。如涅槃故。余法持種。理不成故。既無所斷。能斷亦無。依誰由誰而立斷果。若由道力。后惑不生。立斷果者。則初道起。應成無學。后諸煩惱。皆已無因。永不生故。許有此識。一切皆成。唯此能持染凈種故。證此識有。理趣無邊。恐厭繁文。略述綱要。則有此識。教理顯然。諸有智人。應深信受。又此真唯識旨。千聖同遵。此土西天。無有破者。如百法鈔云。真唯識量者。此量即大唐三藏。于中印土曲女城。戒日王與設十八日無遮大會。廣召五天竺國解法義沙門婆羅門等。並及小乘外道。而為對敵。立一比量。書在金牌。經十八
【現代漢語翻譯】 現代漢語譯本 斷除無量無邊的、超過恒河沙數量的過患，遠離並解脫這些過患。
問：如果不建立這第八識（Alaya-識，阿賴耶識，the storehouse consciousness），會有什麼過失？
答：會有很大的過失。一切染污和清凈的法都不能成立，因為它們都將沒有原因。正如《識論》（Vijñaptimātratāsiddhi-śāstra，唯識論）所說：『如果沒有這個識來持有煩惱的種子，那麼眾生在各界和各地之間往返輪迴，在沒有染污心之後，各種煩惱的生起都應該沒有原因。因為其他法不能持有這些種子。如果各種煩惱沒有原因而生起，那麼就沒有三乘（聲聞乘、緣覺乘、菩薩乘）的學、無學果位。那些已經斷除煩惱的人，都應該重新生起煩惱。』
又，如果沒有這個識來持有世間和出世間的清凈道種子，在不同種類的心之後，這些清凈法的生起都應該沒有原因。而且，出世間的道最初不應該生起，因為沒有法能夠持有它本有的種子。如果最初不生起，那麼之後也不會生起。這樣一來，就應該沒有三乘的道果。
如果沒有這個識來持有煩惱的種子，那麼轉依（Parāvṛtti，轉變）和斷果（果位）也不能成就。這是因為在道生起的時候，現行的煩惱以及它們的種子都不存在。染污心和清凈心不能同時生起，與道相應的心不能持有煩惱的種子，因為它們的自性是相違背的，就像涅槃一樣。其他法持有種子的道理也不能成立。既然沒有所斷的煩惱，那麼能斷的道也沒有，依靠誰、通過誰來建立斷果呢？
如果通過道的力量，使後來的迷惑不再生起，從而建立斷果，那麼最初的道生起時，就應該成就無學果位。因為後來的各種煩惱都已經沒有原因，永遠不會生起。如果承認有這個識，那麼一切都能成立，因為只有這個識能夠持有染污和清凈的種子。證明這個識存在的道理無邊無際。恐怕厭煩繁瑣的文字，所以簡略地敘述其綱要。因此，有這個識，教理是顯而易見的。所有有智慧的人，都應該深深地信受。
而且，這個真唯識的宗旨，是千聖所共同遵循的。無論是在此土（指印度）還是西天（指中國），都沒有人能夠駁倒它。正如《百法鈔》（百法明門論鈔）所說：『真唯識量』，這個量（指量論，一種論證方法）是大唐三藏（唐玄奘），在中印度的曲女城（Kanyakubja，位於今印度北方邦），戒日王（Śīlāditya，7世紀印度君主）設立了十八天的無遮大會（an assembly without restrictions），廣泛召集了五天竺國（印度）的解法義的沙門（Śramaṇa，佛教出家修行者）、婆羅門（Brahmana，印度教祭司）等，以及小乘（Hinayana，聲聞乘）和外道（非佛教的宗教），作為對敵，立了一個比量（anumāna，推理），寫在金牌上，經歷了十八天。
【English Translation】 English version Cutting off limitless and boundless afflictions, exceeding the sands of the Ganges, by separating from and liberating from all faults and harms.
Question: If this eighth consciousness (Alaya-vijñāna, the storehouse consciousness) is not established, what faults would there be?
Answer: There would be great faults. All defiled and pure dharmas could not be established, because they would all be without a cause. As the Treatise on Consciousness-only (Vijñaptimātratāsiddhi-śāstra) says: 'If there were no such consciousness to hold the seeds of afflictions, then beings would wander in the realms and lands, and after a non-defiled mind, the arising of various afflictions should be without a cause. Because other dharmas cannot hold those seeds. If various afflictions arise without a cause, then there would be no fruits of learning and no-more-learning of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Those who have already cut off afflictions should all arise with afflictions again.'
Also, if there were no such consciousness to hold the seeds of pure paths of the mundane and supramundane, then after different kinds of minds, the arising of those pure dharmas should be without a cause. Moreover, the supramundane path should not arise initially, because there is no dharma that can hold its inherent seeds. If it does not arise initially, then it will not arise later either. In this way, there should be no fruits of the paths of the Three Vehicles.
If there were no such consciousness to hold the seeds of afflictions, then the turning about (Parāvṛtti) and the fruit of cessation (fruit of attainment) could not be accomplished either. This is because when the path arises, the manifest afflictions and their seeds do not exist. Defiled and pure minds cannot arise simultaneously, and the mind corresponding to the path cannot hold the seeds of afflictions, because their natures are contradictory, like Nirvāṇa. The principle of other dharmas holding seeds cannot be established. Since there are no afflictions to be cut off, then there is no path that can cut them off either. Upon whom and through whom is the fruit of cessation established?
If, through the power of the path, later delusions do not arise, thereby establishing the fruit of cessation, then when the initial path arises, one should attain the fruit of no-more-learning. Because the various later afflictions have no cause and will never arise. If this consciousness is acknowledged, then everything can be accomplished, because only this consciousness can hold the seeds of defilement and purity. The reasons for proving the existence of this consciousness are boundless. Fearing weariness from lengthy texts, I will briefly describe its outline. Therefore, there is this consciousness, and the teachings and principles are clear. All wise people should deeply believe and accept it.
Moreover, this true Consciousness-only doctrine is followed by a thousand sages. Whether in this land (referring to India) or the Western Heaven (referring to China), no one has been able to refute it. As the Commentary on the Hundred Dharmas (Bai Fa Ming Men Lun Chao) says: 'The true Consciousness-only measure (referring to logic, a method of argumentation)' was established by the Great Tang Tripiṭaka Master (Tang Xuanzang) in Kanyakubja (located in present-day Uttar Pradesh, India) in Central India, where King Śīlāditya (7th-century Indian monarch) held an eighteen-day unrestricted assembly (an assembly without restrictions), widely summoning Śramaṇas (Buddhist renunciates), Brahmins (Hindu priests), etc., from the five regions of India, as well as Hīnayāna (Śrāvakayāna) and non-Buddhist religions, as opponents, and established a syllogism (anumāna), which was written on a golden plaque, and it lasted for eighteen days.
日。無有一人敢破斥者。故因明疏云。且如大師周遊西域。學滿將還。時。戒日王。王五印土。為設十八日無遮大會。令大師立義。遍諸天竺。揀選賢良。皆集會所。遣外道小乘。競生難詰。大師立量。無敢對揚者。大師立唯識比量云。真故極成色是有法。定不離眼識宗。因云。自許初三攝。眼所不攝故。同喻如眼識。合云。諸初三攝眼所不攝故者。皆不離眼識。同喻如眼識。異喻如眼根。
問。何不合自許之言。
答。非是正因。但是因初寄言簡過。亦非小乘不許。大乘。自許。因於有法上轉。三支。皆是共故。初明宗因。后申問答。初文有二。初辯宗。次解因。且初宗。前陳言真故極成色。五個字。色之一字。正是有法。余之四字。但是防過。且初真故二字防過者。簡其世間相違過。及違教等過。
外人問云。世間淺近。生而知之。色離識有。今者大乘立色不離眼識。以不共世間共所知故。此量何不犯世間相違過。
答。夫立比量。有自他共。隨其所應。各有標簡。若自比量。自許言簡。若他比量。汝執言簡。若共比量。勝義言簡。今此共比量。有所簡別。真故之言。表依勝義。即依四種勝義諦中。體用顯現諦立。
問。不違世間非學即可爾。又如世尊于小乘阿含經。亦許色離識
【現代漢語翻譯】 現代漢語譯本
沒有人敢於反駁大師的觀點。因此，《因明疏》中記載：『大師周遊西域，學成將歸之時，戒日王（Śīlāditya，印度古代君主）統治五印，為大師舉辦了十八日無遮大會（Pañcavarṣika，一種盛大的佈施法會）。讓大師闡述義理，遍及整個天竺（Tianzhu，古代對印度的稱謂）。挑選賢良之士，都由國王所指定，派遣外道（Tirthika，佛教以外的宗教）和小乘（Hinayana，佛教的一個宗派）前來辯論詰難。大師立下論證，無人敢於迴應。』大師創立唯識宗（Yogācāra，佛教的一個宗派）的比量（anumāna，推理）如下：『真實且被普遍認可的色（rūpa，物質現象）是有法（dharmin，論題的主體），必定不離眼識（cakṣur-vijñāna，視覺意識），這是宗（pakṣa，論題）。原因是：因為你（外道）自己承認的初三攝（prathama-traya-saṃgraha，前三個蘊），不是眼識所能攝取的。』同喻（sapakṣa，與論題相似的例子）如同眼識。合（upanaya，將因應用到論題上）說：『凡是你自己承認的初三攝，不是眼識所能攝取的，都不離眼識，如同眼識。』異喻（vipakṣa，與論題相異的例子）如同眼根（cakṣur-indriya，視覺器官）。 問：為什麼不把『自許』這個詞也加入到『合』中？ 答：因為這不是正因（hetu，正確的理由）。『自許』只是在因（hetu，理由）的開頭，用簡略的語言來避免過失。而且小乘並非不承認，大乘自己承認。因在有法上起作用，三支（比量的三個部分：宗、因、喻）都是共許的。先說明宗和因，然後展開問答。第一部分分為兩部分：先辨析宗，再解釋因。先看宗，前面陳述『真故極成色』五個字，『色』字就是有法，其餘四個字只是爲了防止過失。『真故』二字是爲了防止世間相違過（loka-virodha，與世俗常識相違背的過失）以及違教等過（āgama-virodha，與佛教教義相違背的過失）。 外人問道：『世間淺近之人，生來就知道色是獨立於識而存在的。現在大乘卻說色不離眼識，這與世間共知相違背，這個論證難道不犯世間相違過嗎？』 答：建立比量，有自比量、他比量和共比量。根據不同的情況，各有不同的標示和簡別。如果是自比量，用『自許』來簡別；如果是他比量，用『汝執』來簡別；如果是共比量，用『勝義』來簡別。現在這個共比量，有所簡別，用『真故』二字，表明是依據勝義（paramārtha，最高的真理），也就是依據四種勝義諦（catuḥ-paramārtha-satya，佛教關於真理的四種分類）中的體用顯現諦（svabhāva-saṃvṛti-satya，現象的真實本性和作用）來建立的。 問：不違背世間常識，不是學習就可以做到的。而且世尊（Śākyamuni，釋迦牟尼佛）在小乘阿含經（Āgama，早期佛教經典）中，也允許色是獨立於識而存在的。
【English Translation】 English version
No one dared to refute the master's views. Therefore, the Hetuvidyā-śāstra states: 'When the master traveled around the Western Regions and was about to return after completing his studies, King Śīlāditya (an ancient Indian monarch), who ruled the five Indias, held an eighteen-day Pañcavarṣika (a grand almsgiving assembly) for the master. He ordered the master to expound the doctrines throughout Tianzhu (ancient name for India). He selected virtuous and talented individuals, all appointed by the king, and sent Tirthikas (non-Buddhist religions) and Hinayana (a school of Buddhism) practitioners to debate and challenge him. The master established arguments, and no one dared to respond.' The master established the Yogācāra (a school of Buddhism) anumāna (inference) as follows: 'The real and universally acknowledged rūpa (material phenomena) is the dharmin (subject of the thesis), and it is definitely inseparable from cakṣur-vijñāna (visual consciousness), this is the pakṣa (thesis). The reason is: because you (the heretics) yourself admit that the prathama-traya-saṃgraha (first three skandhas), are not apprehended by visual consciousness.' The sapakṣa (example similar to the thesis) is like visual consciousness. The upanaya (application of the reason to the thesis) says: 'Whatever you yourself admit as the first three skandhas, which are not apprehended by visual consciousness, are inseparable from visual consciousness, like visual consciousness.' The vipakṣa (example different from the thesis) is like cakṣur-indriya (visual organ). Question: Why not add the word 'self-admitted' to the 'upanaya'? Answer: Because this is not a valid hetu (reason). 'Self-admitted' is only at the beginning of the hetu, using concise language to avoid faults. Moreover, it is not that the Hinayana does not admit it, but the Mahayana itself admits it. The hetu acts on the dharmin, and the three limbs (the three parts of inference: thesis, reason, and example) are all commonly accepted. First, explain the thesis and the reason, and then develop the questions and answers. The first part is divided into two parts: first, analyze the thesis, and then explain the reason. First, look at the thesis, the five words 'real and universally acknowledged rūpa' are stated earlier, and the word 'rūpa' is the dharmin, and the remaining four words are only to prevent faults. The two words 'real and universally' are to prevent loka-virodha (fault of contradicting worldly common sense) and āgama-virodha (fault of contradicting Buddhist teachings). The heretic asked: 'Ordinary people in the world are born knowing that rūpa exists independently of consciousness. Now the Mahayana says that rūpa is inseparable from visual consciousness, which contradicts worldly common knowledge. Doesn't this argument commit the fault of contradicting worldly common sense?' Answer: Establishing inference, there are self-inference, other-inference, and common-inference. According to different situations, there are different indications and distinctions. If it is self-inference, use 'self-admitted' to distinguish; if it is other-inference, use 'your-held' to distinguish; if it is common-inference, use 'ultimate meaning' to distinguish. Now this common-inference is distinguished by using the two words 'real and universally', indicating that it is based on paramārtha (ultimate truth), that is, based on svabhāva-saṃvṛti-satya (the true nature and function of phenomena) in the four paramārtha-satya (four categories of truth in Buddhism). Question: Not contradicting worldly common sense is not something that can be achieved by learning. Moreover, Śākyamuni (Shakyamuni Buddha) also allows rūpa to exist independently of consciousness in the Hinayana Āgama (early Buddhist scriptures).
有。學者小乘。共計心外有其實境。豈不違于阿含等教。學者小乘。
答。但依大乘殊勝義立。不違小乘之教。學者世間之失。
問。真故之言。簡世間及違教等過。極成二字。簡何過耶。
答。置極成言。簡兩般不極成色。小乘二十部中。除一說部。說假部。說出世部。雞胤部等四。餘十六部。皆許最後身菩薩染污色。及佛有漏色。大乘不許。是一般不極成色。大乘說他方佛色。及佛無漏色。經部雖許他方佛色。而不許是無漏。餘十九部皆不許有。並前兩師不極成色。若不言極成。但言真故色。是有法。定不離眼識是宗。且言色時。許之不許。盡包有法之中。在前小乘許者。大乘不許。今若立為唯識。便犯一分自所別不極成。亦犯一分違宗之失。又大乘許者。小乘不許。今立為有法。即犯他一分所別不極成。及至舉初三攝眼所不攝因。便犯自他隨一一分所依不成。前陳無極成色為所依故。今具簡此四般故。置極成言。
問。極成二字。簡其兩宗不極成色。未審三藏立何色為唯識。
答。除二宗不極成色外。取立敵共許。餘一切色。總為唯識。故因明疏云。立二所餘共許諸色為唯識故。宗后陳言。定不離眼識。是極成能別。
問。何不犯能別不極成過。且小乘誰許色不離於眼識
【現代漢語翻譯】 現代漢語譯本：
問：小乘學者認為心外存在真實的境，這豈不是違背了《阿含經》等教義？ 答：這只是依據大乘殊勝的意義而立論，並不違背小乘的教義。小乘學者所犯的是世間的過失。 問：『真故』二字是爲了簡別世間以及違背教義等過失，那麼『極成』二字是爲了簡別什麼過失呢？ 答：設定『極成』二字，是爲了簡別兩種不極成的色。在小乘二十部中，除了說一切有部、說假部、說出世部、雞胤部等四部之外，其餘十六部都承認最後身菩薩的染污色，以及佛的有漏色，而大乘是不承認這些的，這是一類不極成的色。大乘認為有他方佛的色，以及佛的無漏色，經部雖然承認他方佛的色，但不承認那是無漏的，其餘十九部都不承認有。加上前面兩類不極成的色。如果不說『極成』，只說『真故色』，作為有法，『必定不離眼識』是宗。且說色的時候，無論承認與否，都盡數包含在有法之中。在前面小乘承認的，大乘不承認，現在如果立為唯識，就犯了一分自所別不極成，也犯了一分違宗的過失。又大乘承認的，小乘不承認，現在立為有法，就犯了他一分所別不極成。以及到舉出初三攝眼所不攝的因，就犯了自他隨一一分所依不成。前面陳述了無極成的色作為所依的緣故。現在爲了簡別這四類，所以設定『極成』二字。 問：『極成』二字，是爲了簡別兩宗不極成的色，那麼三藏立什麼色為唯識呢？ 答：除了兩宗不極成的色之外，選取立敵雙方都認可的，其餘一切色，總的來說就是唯識。所以《因明疏》說：『立二所餘共許諸色為唯識故。』宗后陳述說：『必定不離眼識』，是極成能別。 問：為什麼不犯能別不極成的過失呢？且小乘哪一部承認色不離於眼識？
【English Translation】 English version:
Question: The Hinayana (Small Vehicle) scholars believe that there is a real realm outside the mind. Doesn't this contradict the teachings of the Agamas (scriptures) and other doctrines? Answer: This is only established based on the supreme meaning of the Mahayana (Great Vehicle) and does not contradict the teachings of the Hinayana. The Hinayana scholars are committing a worldly error. Question: The words 'true and real' (zhen gu) are to distinguish worldly errors and those that contradict the teachings. What errors do the words 'well-established' (ji cheng) distinguish? Answer: The term 'well-established' is set to distinguish two types of colors (rupa) that are not well-established. Among the twenty schools of Hinayana, except for the Sarvastivadins (Say-everything-exists school), the Vatsiputriyas (Pudgalavada - Personalist school), the Lokottaravadins (Supramundane school), and the Kukkutikas (Chicken school), the remaining sixteen schools all acknowledge the defiled colors of the Bodhisattva in his last life and the tainted colors of the Buddha, which the Mahayana does not acknowledge. This is one type of color that is not well-established. The Mahayana believes in the colors of Buddhas in other realms and the untainted colors of the Buddha. Although the Sautrantikas (Sutra school) acknowledge the colors of Buddhas in other realms, they do not acknowledge that they are untainted, and the remaining nineteen schools do not acknowledge their existence. Adding the previous two types of colors that are not well-established. If we do not say 'well-established' but only say 'true and real color' as the subject (dharmin), 'necessarily inseparable from eye-consciousness' is the thesis (paksa). And when speaking of color, whether acknowledged or not, it is all included in the subject. What the Hinayana acknowledges in the front, the Mahayana does not acknowledge. If we now establish it as 'consciousness-only' (vijnapti-matra), we commit the fault of 'one part of the self-distinctive not well-established' and also commit the fault of 'one part contradicting the thesis'. Also, what the Mahayana acknowledges, the Hinayana does not acknowledge. If we now establish it as the subject, we commit the fault of 'one part of the other-distinctive not well-established'. And when citing the cause (hetu) of the first three aggregates (skandha) not included by the eye, we commit the fault of 'the basis (asraya) of self and other, each in one part, is unproven'. Because the previously stated color that is not well-established is the basis. Now, in order to distinguish these four types, the term 'well-established' is set. Question: The words 'well-established' are to distinguish the colors that are not well-established by the two schools. Then, what color does the Tripitaka (Three Baskets) establish as 'consciousness-only'? Answer: Apart from the colors that are not well-established by the two schools, we select what is mutually acknowledged by both the proponent and the opponent. All other colors, in general, are 'consciousness-only'. Therefore, the Commentary on Hetuvidya (Inming shu) says: 'Establish the remaining colors mutually acknowledged by the two as 'consciousness-only'.' The subsequent statement in the thesis says: 'Necessarily inseparable from eye-consciousness' is the well-established distinctive feature. Question: Why doesn't it commit the fault of 'distinctive feature not well-established'? And which school of Hinayana acknowledges that color is inseparable from eye-consciousness?
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答。今此是宗依。但他宗中有不離義。便得以小乘許眼識緣色。親取其體。有不離義。兼許眼識。當體亦不離眼識。故無能別不極成過。
問。既許眼識取所緣色。有不相離義。后合成宗體。應有相扶過耶。
答。無相扶失。今大乘但取境不離心。外無實境。若前陳后陳和合為宗。了立者即許。敵者不許。立敵共諍。名為宗體。此中但諍言陳。未推意許。辯宗竟。次辯因者有二。初明正因。次辯寄言簡過。且初正因。言初三攝者。十八界中三六界。皆取初之一界也。即眼根界。眼識界。色境界。是十八界中。初三界也。
問。設不言初三攝。但言眼所不攝。復有何過。
答。有二過。一不定過。二違自教過。且不定過者。若立量云。真故極成色。定不離眼識。因云眼所不攝。喻如眼識。即眼所不攝因闊。向異喻后五三上轉。皆是眼所不攝故。被外人出不定過云。為如眼識眼所不攝。眼識不離眼識。證極成色不離眼識耶。為如后五三亦是眼所不攝。后五三定離眼識。卻證汝極成色定離眼識耶。
問。今大乘言后五三亦不離眼識得不。
答。設大乘許后五三亦不離眼識。免犯不定。便違自宗。大乘宗說后五三定離眼識故。故置初三攝半因。遮后五三非初三攝故。
【現代漢語翻譯】 現代漢語譯本：
答：現在這是我們所宗的依據。但在其他宗派中，有『不離』的含義，便可以從小乘的角度允許眼識緣於色，直接取其自體。因為有『不離』的含義，也允許眼識的當體也不離眼識。所以沒有『能別不極成』的過失。
問：既然允許眼識取所緣的色，有不相離的含義，之後合成宗體，應該有『相扶』的過失吧？
答：沒有『相扶』的過失。現在大乘只是取境不離心，外在沒有實在的境。如果前陳和后陳和合為宗，立宗者就允許，敵論者不允許。立宗者和敵論者共同爭論，名為宗體。這裡只是爭論言辭的陳述，沒有推究意許。辯論宗的環節結束。接下來辯論因，分為兩部分：首先闡明正因，其次辯論寄言簡過。先說正因。所說的『初三攝』，是指十八界中的三六界，都取最初的一界。即眼根界、眼識界、色境界，是十八界中的最初三界。
問：假設不說『初三攝』，只說『眼所不攝』，又有什麼過失？
答：有兩種過失：一是不定過，二是違背自己教義的過失。先說不定過。如果立論說：『因為是真實的，所以極成色必定不離眼識。』原因是『眼所不攝』，比喻如同眼識。那麼『眼所不攝』這個因的範圍太寬泛，向異喻的后五三（指耳、鼻、舌、身、意五識所緣的聲、香、味、觸、法五境）上轉移，都是『眼所不攝』的緣故。被外人指出不定過說：『是因為如同眼識那樣，眼所不攝，眼識不離眼識，來證明極成色不離眼識嗎？還是如同后五三那樣，也是眼所不攝，后五三必定離開眼識，反而證明你所說的極成色必定離開眼識呢？』
問：現在大乘說后五三也不離眼識可以嗎？
答：假設大乘允許后五三也不離眼識，雖然可以避免犯不定過，但就違背了自己的宗義。因為大乘宗義說后五三必定離開眼識。所以設定『初三攝』這個半因，來遮止后五三不是最初三界所攝。
【English Translation】 English version:
Answer: This is now the basis of our tenet. However, in other schools, there is the meaning of 'non-separation,' which allows, from the perspective of the Hinayana, eye consciousness to cognize form, directly grasping its essence. Because there is the meaning of 'non-separation,' it also allows that the very entity of eye consciousness is not separate from eye consciousness. Therefore, there is no fault of 'being able to differentiate but not being fully established'.
Question: Since it is allowed that eye consciousness grasps the object of perception, having the meaning of non-separation, should there be a fault of 'mutual support' when the proposition is formed later?
Answer: There is no fault of 'mutual support.' Now, the Mahayana only takes the view that the object does not depart from the mind, and there is no real object outside. If the prior statement and the subsequent statement are combined to form the proposition, the proponent allows it, but the opponent does not. The proponent and the opponent argue together, which is called the body of the proposition. Here, only the statement of words is argued, without investigating the intended meaning. The debate on the proposition is over. Next, the reason (hetu) is debated, which is divided into two parts: first, clarifying the correct reason; second, debating the faults of implied meaning. First, let's talk about the correct reason. The so-called 'inclusion of the first three' refers to the three of the six realms in the eighteen realms, all taking the first realm. That is, the realm of the eye faculty (cakṣur-dhātu), the realm of eye consciousness (cakṣur-vijñāna-dhātu), and the realm of form (rūpa-dhātu), which are the first three realms in the eighteen realms.
Question: Suppose one does not say 'inclusion of the first three' but only says 'not included by the eye,' what faults would there be?
Answer: There are two faults: one is the fault of being indefinite (anaikāntika), and the other is the fault of contradicting one's own doctrine (svavacanavirodha). First, let's talk about the fault of being indefinite. If one establishes the argument: 'Because it is real, the established form is definitely not separate from eye consciousness.' The reason is 'not included by the eye,' and the example is like eye consciousness. Then the scope of the reason 'not included by the eye' is too broad, shifting to the latter five threes (referring to the five objects of the five senses: sound, smell, taste, touch, and mental objects, cognized by ear, nose, tongue, body, and mind consciousness) in the dissimilar example. All are 'not included by the eye.' The outsider points out the fault of being indefinite, saying: 'Is it because, like eye consciousness, it is not included by the eye, and eye consciousness is not separate from eye consciousness, to prove that the established form is not separate from eye consciousness? Or is it like the latter five threes, which are also not included by the eye, and the latter five threes are definitely separate from eye consciousness, to prove that the established form you mentioned is definitely separate from eye consciousness?'
Question: Is it permissible for the Mahayana to say that the latter five threes are also not separate from eye consciousness?
Answer: Suppose the Mahayana allows that the latter five threes are also not separate from eye consciousness, although it can avoid committing the fault of being indefinite, it would violate its own doctrine. Because the Mahayana doctrine says that the latter five threes are definitely separate from eye consciousness. Therefore, setting up the 'inclusion of the first three' as a partial reason is to prevent the latter five threes from being included in the first three realms.
問。但言初三攝。不言眼所不攝。復有何過。
答。亦犯二過。一不定過。二法自相決定相違過。且不定者。若立量云。真故極成色。定不離眼識。因云。初三攝。喻如眼識。即初三攝因闊。向異喻眼根上轉。出不定云。為如眼識初三攝。眼識不離眼識。證極成色不離眼識耶。為如眼根。亦初三攝。眼根非定不離眼識。證汝極成色非定不離眼識耶。
問。何不言定離。而言非定不離。
答。大乘眼根。望于眼識。非定即離。且非離者。根因識果。以同時故。即是非離也。又色心各別。名非即故。今但言非定不離。二犯法自相決定相違過者。言法自相者。即宗后陳法之自相。言決定相違者。即因違于宗也。外人申相違量云。真故極成色。是有法。非不離眼識宗。因云。初三攝故。喻如眼根。即外人將前量異喻為同喻。將同喻為異喻。
問。得成法自相相違耶。
答。非真能破。夫法自相相違之量。須立者同無異有。敵者同有異無。方成法自相相違。今立敵兩家。同喻有。異喻有。故非真法自相相違過。
問。既非法自相相違。作決定相違不定過得不。
答。亦非。夫決定相違不定過。立敵共諍一有法。因喻各異。皆具三相。遍是宗法性。同品定有性。異品遍無性。但互不生
【現代漢語翻譯】 現代漢語譯本： 問：但說『初三攝』，不說『眼所不攝』，又有什麼過失？
答：也犯兩種過失。一是『不定過』，二是『法自相決定相違過』。先說『不定過』。如果立論說：『因為是真實的，所以極成色必定不離眼識。』論據是：『初三攝』。比喻如同眼識。那麼『初三攝』這個論據範圍太廣，會轉向反方的比喻眼根上，出現『不定』的過失。例如，是像眼識一樣，因為『初三攝』，所以眼識不離眼識，從而證明極成色不離眼識呢？還是像眼根一樣，也是『初三攝』，但眼根並非必定不離眼識，從而證明你的極成色並非必定不離眼識呢？
問：為什麼不說『定離』，而說『非定不離』？
答：大乘的眼根，相對於眼識來說，並非必定分離。之所以說『非離』，是因為根是識的因，識是根的果，兩者是同時存在的，所以說『非離』。而且色法和心法各自不同，所以說『非即』。現在只說『非定不離』。
二是犯『法自相決定相違過』。所謂『法自相』，就是指宗（命題）和后陳（結論）的法的自性。所謂『決定相違』，就是指論據與宗（命題）相違背。外人提出相違的論證說：『因為是真實的，所以極成色是有法，並非不離眼識。』論據是：『因為是初三攝的緣故。』比喻如同眼根。這就是外人將之前的論證中的反方比喻作為正方比喻，將正方比喻作為反方比喻。
問：這樣能構成『法自相相違』嗎？
答：不能真正構成。所謂『法自相相違』的論證，必須是立論者在同喻中沒有，在異喻中有；反駁者在同喻中有，在異喻中沒有，才能構成『法自相相違』。現在立論者和反駁者兩家，同喻都有，異喻也都有，所以不能真正構成『法自相相違』的過失。
問：既然不是『法自相相違』，那麼構成『決定相違不定過』可以嗎？
答：也不可以。所謂『決定相違不定過』，是立論者和反駁者共同爭論一個有法，論據和比喻各自不同，都具備三種特性：普遍是宗法的性質，在同品中必定存在，在異品中普遍不存在，但彼此之間不能互相產生。
【English Translation】 English version: Question: But you only mention 'included in the first three aggregates (初三攝)', and not 'not included by the eye (眼所不攝)'. What fault is there in this?
Answer: It also commits two faults. First, the fault of 'indecisiveness (不定過)'; second, the fault of 'contradiction in the determined self-nature of dharmas (法自相決定相違過)'. First, regarding 'indecisiveness'. If one establishes the argument: 'Because it is real, the perfectly established color (極成色) is definitely not separate from eye-consciousness (眼識)'. The reason is: 'included in the first three aggregates (初三攝)'. The example is like eye-consciousness (眼識). Then the reason 'included in the first three aggregates (初三攝)' is too broad and can be turned to the opponent's example, the eye-organ (眼根), resulting in the fault of 'indecisiveness'. For example, is it like eye-consciousness (眼識), because it is 'included in the first three aggregates (初三攝)', eye-consciousness (眼識) is not separate from eye-consciousness (眼識), thus proving that perfectly established color (極成色) is not separate from eye-consciousness (眼識)? Or is it like the eye-organ (眼根), which is also 'included in the first three aggregates (初三攝)', but the eye-organ (眼根) is not necessarily not separate from eye-consciousness (眼識), thus proving that your perfectly established color (極成色) is not necessarily not separate from eye-consciousness (眼識)?
Question: Why not say 'definitely separate (定離)', but say 'not necessarily not separate (非定不離)'?
Answer: The eye-organ (眼根) in Mahayana, in relation to eye-consciousness (眼識), is not necessarily separate. The reason for saying 'not separate (非離)' is that the organ is the cause of consciousness, and consciousness is the result of the organ, and the two exist simultaneously, so it is said 'not separate (非離)'. Moreover, form (色法) and mind (心法) are distinct from each other, so it is said 'not identical (非即)'. Now, we only say 'not necessarily not separate (非定不離)'.
Second, it commits the fault of 'contradiction in the determined self-nature of dharmas (法自相決定相違過)'. The so-called 'self-nature of dharmas (法自相)' refers to the self-nature of the dharma of the proposition (宗) and the subsequent statement (后陳). The so-called 'determined contradiction (決定相違)' refers to the reason contradicting the proposition (宗). The outsider puts forward a contradictory argument: 'Because it is real, the perfectly established color (極成色) is a subject (有法), and it is not not separate from eye-consciousness (眼識)'. The reason is: 'Because it is included in the first three aggregates (初三攝)'. The example is like the eye-organ (眼根). This is the outsider taking the opponent's example from the previous argument as the proponent's example, and the proponent's example as the opponent's example.
Question: Can this constitute 'contradiction in the self-nature of dharmas (法自相相違)'?
Answer: It cannot truly constitute it. The argument of 'contradiction in the self-nature of dharmas (法自相相違)' must be such that the proponent does not have it in the similar example (同喻) but has it in the dissimilar example (異喻); the refuter has it in the similar example (同喻) but does not have it in the dissimilar example (異喻), in order to constitute 'contradiction in the self-nature of dharmas (法自相相違)'. Now, both the proponent and the refuter have it in the similar example (同喻), and both have it in the dissimilar example (異喻), so it cannot truly constitute the fault of 'contradiction in the self-nature of dharmas (法自相相違)'.
Question: Since it is not 'contradiction in the self-nature of dharmas (法自相相違)', can it constitute 'indecisiveness due to determined contradiction (決定相違不定過)'?
Answer: It also cannot. The so-called 'indecisiveness due to determined contradiction (決定相違不定過)' is when the proponent and the refuter jointly argue about a subject (有法), the reason and the example are different, and both possess three characteristics: universally being the nature of the proposition (宗法性), definitely existing in the similar class (同品定有性), and universally not existing in the dissimilar class (異品遍無性), but they cannot mutually arise.
其正智。兩家猶預不能定成一宗。名決定相違不定過。今真故極。成色。雖是共諍一有法。因且是共。又各闕第三相。故非決定相違不定過。
問。既無此過。何以因明疏云。犯法自相相違決定過。
答。但是疏主縱筆之勢。是前共不定過中分出。是似法自相相違決定過。非真有故。有此所因。故置初三攝眼所不攝。更互簡諸不定及相違等過。次明寄言簡過者。
問。因初自許之言何用。
答。緣三藏量中。犯有法差別相違過。因明之法。量。若有過。許著言遮。今三藏量既有此過。故置自許言遮。
問。何得有此過耶。
答。謂三藏量有法中。言雖不帶。意許。諳含。緣大乘宗有兩般色。有離眼識本質色。有不離眼識相分色。若離眼識色。小乘即許。若不離眼識色。小乘不許。今三藏量云。真故極成色。是有法。若望言陳自相。是立敵共許色。及舉初三攝眼所不攝因。亦但成立共許色不離於眼識。若望三藏意中所許。但立相分色。不離眼識。將初三攝眼所不攝因。成立有法上意之差別相分色。定不離眼識故。因明疏云。謂真故極成色。是有法自相。定不離眼識色。是法自相。定離眼識色。非定。離眼識色。是有法差別。立者意許。是不離眼識色。
問。外人出三藏量有
【現代漢語翻譯】 現代漢語譯本： 其真正的智慧在於，兩家（指不同的學派或觀點）猶豫不決，無法確定並形成統一的宗派。這被稱為『決定相違不定過』。現在，『真故極成色』（指真實、已被充分證明的顏色），雖然是雙方共同爭論的一個『有法』（指具有某種屬性的事物），但『因』（指論證的原因）卻是雙方共有的。而且，各自都缺少第三個條件（指『遍是宗法性』、『同品定有性』、『異品遍無性』中的一個），因此不是『決定相違不定過』。 問：既然沒有這種過失，為什麼《因明疏》中說，犯了『法自相相違決定過』？ 答：這只是《因明疏》作者的一種縱筆之勢，是從前面的『共不定過』中分出來的，是類似於『法自相相違決定過』。並非真正存在這種過失，因為存在這樣的原因。因此，將『初三攝眼所不攝』（指眼識所不能直接感知的顏色）放在前面，是爲了相互區分各種『不定』和『相違』等過失。接下來闡明通過言語來簡別過失的方法。 問：在『因』的開頭加上『自許』的言語有什麼用？ 答：因為在三藏的量（指三藏經典中的論證）中，會犯『有法差別相違過』。《因明》的法則規定，量如果存在過失，可以用『許』這個詞來遮止。現在三藏的量既然存在這種過失，所以加上『自許』這個詞來遮止。 問：怎麼會有這種過失呢？ 答：這是因為三藏的量中的『有法』，雖然言語上沒有明確說明，但意念上是允許、包含的。因為大乘宗有兩種顏色：一種是離開眼識的本質色，一種是不離開眼識的相分色。如果是離開眼識的顏色，小乘是認可的；如果是不離開眼識的顏色，小乘是不認可的。現在三藏的量說，『真故極成色』是有法。如果從言語陳述的自相來看，是立論者和對方都認可的顏色，並且舉出『初三攝眼所不攝』作為『因』，也只是爲了成立雙方都認可的不離開眼識的顏色。如果從三藏意念中所認可的來看，只是爲了成立相分色，不離開眼識。將『初三攝眼所不攝』作為『因』，是爲了成立『有法』上意念中的差別，即相分色一定不離開眼識。所以《因明疏》說，『真故極成色』是有法的自相，一定不離開眼識的顏色，是法的自相，一定離開眼識的顏色，不是一定的。離開眼識的顏色是有法的差別，立論者的意念中是認為不離開眼識的顏色。 問：外人指出三藏的量存在...
【English Translation】 English version: Its true wisdom lies in the fact that the two schools (referring to different schools of thought or viewpoints) are hesitant and unable to determine and form a unified sect. This is called 'the fallacy of contradictory uncertainty' (decisive contradictory uncertain fallacy). Now, 'truly established color' ('zhen gu ji cheng se') (referring to a real, well-proven color), although it is a 'subject of property' ('you fa') (referring to something with a certain attribute) that both sides commonly dispute, the 'reason' ('yin') (referring to the reason for the argument) is common to both sides. Moreover, each lacks the third condition (referring to one of 'pervasion of the property of the subject', 'definite presence in similar instances', 'complete absence in dissimilar instances'), so it is not 'the fallacy of contradictory uncertainty'. Question: Since there is no such fallacy, why does the Commentary on Hetu-vidya (Inming shu) say that it commits 'the fallacy of self-contradiction of the property' ('fa zi xiang xiang wei jue ding guo')? Answer: This is just a flourish of the author of the Commentary on Hetu-vidya, separated from the previous 'common uncertain fallacy' ('gong bu ding guo'), and is similar to 'the fallacy of self-contradiction of the property'. It is not a real fallacy, because there is such a reason. Therefore, putting 'the initial three not grasped by the eye' ('chu san she yan suo bu she') (referring to colors not directly perceived by eye-consciousness) in front is to distinguish various fallacies such as 'uncertainty' and 'contradiction'. Next, it explains the method of distinguishing fallacies through language. Question: What is the use of adding the words 'self-admitted' ('zi xu') at the beginning of the 'reason'? Answer: Because in the measure (referring to arguments in the Tripitaka classics) of the Tripitaka, it will commit 'the fallacy of difference in the subject of property' ('you fa cha bie xiang wei guo'). The rules of Hetu-vidya stipulate that if there is a fallacy in the measure, the word 'admitted' ('xu') can be used to prevent it. Now that there is such a fallacy in the measure of the Tripitaka, the word 'self-admitted' is added to prevent it. Question: How can there be such a fallacy? Answer: This is because the 'subject of property' in the measure of the Tripitaka, although not explicitly stated in words, is allowed and included in the mind. Because there are two kinds of colors in the Mahayana school: one is the essential color that is separate from eye-consciousness, and the other is the image-division color that is not separate from eye-consciousness. If it is a color that is separate from eye-consciousness, the Hinayana school recognizes it; if it is a color that is not separate from eye-consciousness, the Hinayana school does not recognize it. Now the measure of the Tripitaka says that 'truly established color' is the subject of property. If viewed from the self-nature of the verbal statement, it is a color recognized by both the proponent and the opponent, and citing 'the initial three not grasped by the eye' as the 'reason' is only to establish the color not separate from eye-consciousness that is recognized by both sides. If viewed from what is recognized in the mind of the Tripitaka, it is only to establish the image-division color, not separate from eye-consciousness. Taking 'the initial three not grasped by the eye' as the 'reason' is to establish the difference in the mind on the 'subject of property', that is, the image-division color is certainly not separate from eye-consciousness. Therefore, the Commentary on Hetu-vidya says that 'truly established color' is the self-nature of the subject of property, the color that is certainly not separate from eye-consciousness is the self-nature of the property, and the color that is certainly separate from eye-consciousness is not certain. The color separate from eye-consciousness is the difference in the subject of property, and the proponent believes in his mind that it is the color not separate from eye-consciousness. Question: The outsider points out that there is in the measure of the Tripitaka...
法相違過時。自許之言。如何遮得。
答。待外人申違量時。將自許兩字。出外人量不定過。外量既自帶過。更有何理。能顯得三藏量中。有法差別相違過耶。
問。小乘申違量。行相如何。
答。小乘雲。乍觀立者言陳自相。三支無過。及推所立。元是諳含。若於有法上意之差別。將因喻成立有法上意許相分色。不離眼識者。即眼識不得為同喻。且如眼識無不離色。以一切色皆離眼識故。既離眼識。不得為同喻。便成異喻。即初三等因。卻向異喻眼識上轉。故論云。同品無處。不成立者之宗。異品有處。返成敵者相違宗義。即小乘不改立者之因。申相違量云。真故極成色是有法。非不離眼識宗。因云初三攝。眼所不攝故。同喻如眼識。合云。諸初三攝眼所不攝故者。皆非不離眼識。同喻如眼識。言非者。無也。小乘雲。無不離眼識色。即遮三藏意許相分色是無也。所以三藏預著自許之言句。取他方佛色。卻與外人量。作不定過。出過云。為如眼識。是初三攝眼所不攝。眼識非不離眼識色。證汝極成色非不離眼識色耶。為如我自許他方佛色。亦是初三攝眼所不攝。他方佛色是不離眼識色。卻證汝極成色是不離眼識耶。外人相違量。既犯共中他不定過。明知非真能破也。三藏量卻成真能立也。
【現代漢語翻譯】 現代漢語譯本： 問：如果法相違過失已經發生，那麼自己所認可的觀點，又該如何遮止呢？ 答：等待對方提出相違的量式時，將『自許』這兩個字，指出對方量式的不定過失。對方的量式既然自帶過失，又有什麼道理，能夠顯示出三藏的量式中，存在法差別相違的過失呢？ 問：小乘宗派提出相違量式，其行相如何？ 答：小乘宗派認為，乍看之下，立論者所陳述的自相，三支論證沒有過失，並且能夠推導出所要建立的宗義，原本就包含著隱含的意義。如果在有法（dharmin）上，對意念的差別進行分析，將作為因喻成立的有法上，所認可的相分色，認為是不離眼識的，那麼眼識就不能作為同喻（sapaksha）。例如，眼識沒有不離色的情況，因為一切色都離眼識。既然離眼識，就不能作為同喻，便成為異喻（vipaksha）。這樣，最初的三種因，反而轉向異喻眼識。所以論中說，『在同品中沒有不成立立論者的宗義之處，在異品中卻有反過來成立敵對者的相違宗義之處』。小乘宗派不改變立論者的因，提出相違量式說：『真實的極成色是有法，不是不離眼識的宗義。』因是『初三攝，眼所不攝』。同喻如眼識。合起來說，『凡是初三攝，眼所不攝的，都不是不離眼識的。』同喻如眼識。說『非』，就是『無』的意思。小乘宗派認為，沒有不離眼識的色，這就是遮止三藏意念中認可的相分色是『無』。所以三藏預先加上『自許』的言辭，取他方佛的色，卻與對方的量式，作出不定過失。指出過失說：『是像眼識一樣，是初三攝，眼所不攝，眼識不是不離眼識色的，來證明你極成色不是不離眼識色嗎？還是像我自許的他方佛色，也是初三攝，眼所不攝，他方佛色是不離眼識色的，卻證明你極成色是不離眼識嗎？』對方的相違量式，既然犯了共同、他方的不定過失，明顯知道不是真正能夠破斥的。三藏的量式卻成為真正能夠成立的。
【English Translation】 English version: Question: If the fallacy of contradiction in characteristics (法相違過) has already occurred, how can one refute the statement that one has already accepted (自許之言)? Answer: When the opponent presents a contradictory argument, point out the fallacy of uncertainty (不定過) in the opponent's argument by using the words 'self-accepted' (自許). Since the opponent's argument contains its own fallacy, how can it demonstrate that the Tripiṭaka's (三藏) argument contains the fallacy of contradiction in characteristics? Question: What is the form of the contradictory argument presented by the Hīnayāna (小乘) school? Answer: The Hīnayāna school believes that at first glance, the proponent's statement of its own characteristic (自相) and the three parts of the argument (三支) appear to be without fault, and that the proposition to be established (所立) inherently contains implicit meanings. If, on the subject of the dharma-possessor (有法, dharmin), one analyzes the difference in intention and considers the appearance-aspect color (相分色) accepted on the dharma-possessor as established by the reason and example to be inseparable from eye-consciousness (眼識), then eye-consciousness cannot be used as a similar example (同喻, sapaksha). For example, there is no eye-consciousness that is not inseparable from color, because all colors are separate from eye-consciousness. Since it is separate from eye-consciousness, it cannot be used as a similar example and becomes a dissimilar example (異喻, vipaksha). In this way, the initial three reasons turn to the dissimilar example of eye-consciousness. Therefore, the treatise says, 'In the similar class, there is no place where the proponent's doctrine is not established; in the dissimilar class, there is a place where the opponent's contradictory doctrine is established.' The Hīnayāna school does not change the proponent's reason and presents a contradictory argument saying: 'The truly established color (極成色) is the dharma-possessor, and it is not the doctrine of being inseparable from eye-consciousness.' The reason is 'included in the first three aggregates (初三攝), not included by the eye (眼所不攝).' The similar example is like eye-consciousness. Combining them, it says, 'Whatever is included in the first three aggregates and not included by the eye is not inseparable from eye-consciousness.' The similar example is like eye-consciousness. Saying 'not' (非) means 'non-existent' (無). The Hīnayāna school believes that there is no color that is not inseparable from eye-consciousness, which is to negate that the appearance-aspect color accepted in the intention of the Tripiṭaka is 'non-existent.' Therefore, the Tripiṭaka adds the words 'self-accepted' in advance, takes the color of the Buddha in another realm (他方佛), and makes the fallacy of uncertainty with the opponent's argument. It points out the fallacy by saying: 'Is it like eye-consciousness, which is included in the first three aggregates and not included by the eye, and eye-consciousness is not inseparable from the color of eye-consciousness, to prove that your established color is not inseparable from eye-consciousness? Or is it like the color of the Buddha in another realm that I self-accept, which is also included in the first three aggregates and not included by the eye, and the color of the Buddha in another realm is inseparable from eye-consciousness, to prove that your established color is inseparable from eye-consciousness?' Since the opponent's contradictory argument commits the fallacy of uncertainty of commonality and otherness, it is clear that it is not truly capable of refuting. The Tripiṭaka's argument becomes truly capable of establishing.
問。因中若不言自許。空將他方佛色。與外人相違量。作不定過。有何不可。
答。若空將他方佛色。不言自許者。即他小乘不許。犯一分他隨一過。他不許此一分他方佛色。在初三攝眼所不攝因中故。故因明疏云。若不言自許。即不得以他方佛色而為不定。此言便有隨一過故。
問。何不待外人申違量后。著自許言。何要預前著耶。
答。臨時恐難。所以先防。次申問答者。
一問。真故二字。已簡違教過。何故前陳宗依上。若不著極成言。又有違宗之失。
答。真故二字。但簡宗體上違教過。不簡宗依上違宗。若極成二字。即簡宗依上違宗等過也。
問。后陳眼識。與同喻眼識何別。
答。言。后陳眼識雖同。意許各別。后陳眼識。意許。是自證分。同喻眼識。意許。是見分。即見不離自證分故。如同宗中相分。不離自證分也。
問。若爾。何不立量云。相分是有法。定不離自證分。是宗。因云。初三攝。眼所不攝故。同喻如見分。
答。小乘不許有四分故。恐犯隨一等過故。但言眼識。
問。此量言陳。立得何色耶。
答。若但望言陳。即相質二色。皆成不得。若將意就言。即立得相分色也。又解。若小乘未徴問前。即將言就意立。若
【現代漢語翻譯】 現代漢語譯本： 問：如果在論證中不明確表示『自許』（svasiddha，自己承認）的立場，那麼僅僅將他方佛的色法（buddha-rupa，佛的形色）與外道的相違量（viruddha-pramana，相反的量）進行比較，會構成不定過（anirnaya-hetu，不確定的理由），這樣有什麼不可以呢？ 答：如果僅僅將他方佛的色法進行比較，而不明確表示『自許』的立場，那麼小乘佛教（Hinayana）不會認可這種比較，這就犯了『一分他隨一過』（ekadesa-parasiddha，部分為他人所承認的過失）。因為小乘不承認這種『一分他方佛色』在『初三攝眼所不攝』（prathama-traya-sangraha-cakshur-agraha，最初的三種攝取，眼睛無法攝取）的因（hetu，理由）中。所以因明疏（hetu-vidya-vrtti，因明論的註釋）中說：『如果不明確表示『自許』，就不能以他方佛的色法作為不定的理由。』這樣說就有了『隨一過』（anyatara-asiddha，隨一不成）的過失。 問：為什麼不等到外道提出相違量之後，再補充『自許』的說明，為什麼要預先說明呢？ 答：因為臨時補充恐怕難以應對，所以預先防範。接下來是申述問答： 一問：『真』（satya，真實）和『故』（hetu，原因）這兩個字，已經可以避免違教過（agama-viruddha，違背教義的過失），為什麼前面陳述宗（paksha，論題）和依（dharmin，有法）的時候，如果不加上『極成』（prasiddha，極成）二字，還會有違宗（sapaksha-viruddha，違背同品）的過失？ 答：『真』和『故』這兩個字，只能避免宗體（paksha-kaya，論題的本體）上的違教過，不能避免宗依（dharmin-ashraya，有法的依據）上的違宗過。如果加上『極成』二字，就可以避免宗依上的違宗等過失。 問：後面陳述的眼識（caksu-vijnana，眼識）與同喻（sadharmya-drstanta，同喻）中的眼識有什麼區別？ 答：雖然都說是眼識，但意許（abhipraya，意圖）各不相同。後面陳述的眼識，意許是自證分（svasamvedana-bhaga，自證分）。同喻中的眼識，意許是見分（darsana-bhaga，見分）。因為見分不離自證分，如同宗（paksha，論題）中的相分（nimitta-bhaga，相分）不離自證分一樣。 問：如果這樣，為什麼不立量（pramana，量）說：『相分是有法（dharmin，有法），必定不離自證分，這是宗（paksha，論題）。理由是：初三攝，眼所不攝故。同喻（sadharmya-drstanta，同喻）如同見分。』 答：因為小乘不承認有四分（caturbhaga，四分），恐怕會犯『隨一等過』（anyatara-asiddha-adi-dosa，隨一不成等過失），所以只說眼識。 問：這個量（pramana，量）的言陳（vacana，陳述），能成立什麼色法（rupa，色法）呢？ 答：如果僅僅從言陳（vacana，陳述）的字面意思來看，那麼相分（nimitta-bhaga，相分）和質分（vastu-bhaga，質分）兩種色法都不能成立。如果結合意圖來理解，那麼就能成立相分色法。另一種解釋是，如果小乘沒有提出疑問之前，就結合意圖來立論；如果
【English Translation】 English version: Question: If, in the argument, one does not explicitly state one's own position ('svasiddha' - self-acknowledged), and merely compares the 'rupa' (form/color) of Buddhas in other realms with the 'viruddha-pramana' (contradictory proof) of outsiders, creating an 'anirnaya-hetu' (inconclusive reason), what is wrong with that? Answer: If one merely compares the 'rupa' of Buddhas in other realms without explicitly stating one's own position ('svasiddha'), then the 'Hinayana' (Smaller Vehicle) school will not accept this comparison, thus committing the fault of 'ekadesa-parasiddha' (partially accepted by others). This is because the Hinayana does not acknowledge that this 'ekadesa-para-buddha-rupa' (part of the Buddha's form in another realm) is within the 'prathama-traya-sangraha-cakshur-agraha' (the initial three aggregates, not grasped by the eye) as a 'hetu' (reason). Therefore, the commentary on Hetuvidya (the science of reasoning) states: 'If one does not explicitly state 'svasiddha', then one cannot use the 'rupa' of Buddhas in other realms as an inconclusive reason.' This statement would then have the fault of 'anyatara-asiddha' (one of the conditions not established). Question: Why not wait until the outsider presents a contradictory proof before adding the statement of 'svasiddha'? Why state it beforehand? Answer: Because it might be difficult to respond adequately if added at the last moment, so it is prevented beforehand. Next is the detailed question and answer: First question: The words 'satya' (true) and 'hetu' (cause) already avoid the fault of 'agama-viruddha' (contradictory to scripture). Why is it that if the words 'prasiddha' (well-known/established) are not added when stating the 'paksha' (thesis) and 'dharmin' (subject), there is still the fault of 'sapaksha-viruddha' (contradictory to similar instances)? Answer: The words 'satya' and 'hetu' only avoid the fault of 'agama-viruddha' in the 'paksha-kaya' (body of the thesis), but do not avoid the fault of 'sapaksha-viruddha' in the 'dharmin-ashraya' (basis of the subject). If the words 'prasiddha' are added, then the faults of 'sapaksha-viruddha' etc. in the 'dharmin-ashraya' can be avoided. Question: What is the difference between the 'caksu-vijnana' (eye-consciousness) stated later and the 'caksu-vijnana' in the 'sadharmya-drstanta' (example of similarity)? Answer: Although both are called 'caksu-vijnana', the 'abhipraya' (intention) is different. The 'caksu-vijnana' stated later is intended to be the 'svasamvedana-bhaga' (self-cognizing aspect). The 'caksu-vijnana' in the 'sadharmya-drstanta' is intended to be the 'darsana-bhaga' (perceiving aspect). Because the perceiving aspect is inseparable from the self-cognizing aspect, just as the 'nimitta-bhaga' (objective aspect) in the 'paksha' (thesis) is inseparable from the self-cognizing aspect. Question: If that is the case, why not establish the 'pramana' (proof) as: 'The 'nimitta-bhaga' is the 'dharmin' (subject), and is necessarily inseparable from the 'svasamvedana-bhaga'. This is the 'paksha' (thesis). The reason is: 'prathama-traya-sangraha-cakshur-agraha' (the initial three aggregates, not grasped by the eye). The 'sadharmya-drstanta' (example of similarity) is like the 'darsana-bhaga'.' Answer: Because the Hinayana does not acknowledge the 'caturbhaga' (four aspects), there is a fear of committing the fault of 'anyatara-asiddha-adi-dosa' (the fault of one of the conditions not being established, etc.), so only 'caksu-vijnana' is mentioned. Question: What 'rupa' (form/color) can be established by this 'vacana' (statement) of the 'pramana' (proof)? Answer: If only considering the literal meaning of the 'vacana' (statement), then neither the 'nimitta-bhaga' (objective aspect) nor the 'vastu-bhaga' (substantial aspect) can be established. If understood in terms of intention, then the 'nimitta-bhaga-rupa' (form of the objective aspect) can be established. Another explanation is that if the Hinayana has not raised the question, then the argument is established according to intention; if
大乘答后。即將意就言立也。
問。既分相分本質兩種色。便是不極成故。前陳何言極成色耶。相分非共許故。
答。若望言陳有法自相。立敵共許色。故著極成。若相分色。是大乘意許。何關言陳自相。寧有不極成乎。諸鈔皆云不得分開者。非也。若爾。小乘執佛有漏色。大乘佛無漏色等。在於前陳。若不分開。應名極成色耶。彼既不爾。此云何然。
問。今談宗顯性。云何廣引三支比量之文。
答。諸佛說法。尚依俗諦。況三支比量。理實五明。以破立為宗。言生智了為體。摧凡小之異執。定佛法之綱宗。所以教無智至不圓。木非繩而靡直。比之可以生誠信。伏邪倒之疑心。量之可以定真詮。杜狂愚之妄說。故得正法之輪。永轉。唯識之旨。廣行。則事有顯理之功。言有定邦之力。如慈恩大師云。因明論者。元唯佛說。文廣義散。備在眾經。故地持論云。菩薩求法。當於何求。當於一切五明處求。求因明者。為破邪論。安立正道。劫初足目。創標真似。爰暨世親。再陳軌式。雖紀綱已列。而幽致未分。故使賓主對揚。猶疑立破之則。有陳那菩薩。是稱命世。賢劫千佛之一佛也。匿跡巖藪。棲巒等持。觀述作之利害。審文義之繁約。於時巖谷振吼。雲霞變彩。山神捧菩薩足。高數百尺。唱
【現代漢語翻譯】 現代漢語譯本：
大乘的回答在後文。即將意義附著在言語上而成立。
問：既然區分了相分（xiāng fēn，心識所呈現的外部影像）和本質（běn zhì，事物本身的性質）兩種色法，這便是不被普遍認可的，那麼之前所說的『極成色』（jí chéng sè，已被普遍認可的色法）又是什麼意思呢？因為相分並非大家共同認可的。
答：如果從言語陳述有法（yǒu fǎ，具有某種性質的事物）的自相（zì xiàng，事物自身獨特的性質）來看，爲了確立敵論者共同認可的色法，所以說是『極成』。如果說是相分之色，這是大乘的觀點所認可的，與言語陳述自相有什麼關係呢？怎麼能說是不被普遍認可的呢？那些經文都說不能分開，這是不對的。如果這樣說，那麼小乘認為佛有有漏色（yǒu lòu sè，有煩惱的色身），大乘認為佛有無漏色（wú lòu sè，沒有煩惱的色身）等等，如果放在之前的陳述中，如果不分開，應該叫做『極成色』嗎？他們既然不這樣認為，這裡又怎麼能這樣認為呢？
問：現在討論的是宗（zōng，論點）以顯明自性（zì xìng，事物自身不變的性質），為什麼廣泛引用三支比量（sān zhī bǐ liàng，佛教邏輯學中的論證結構）的文字呢？
答：諸佛說法，尚且依據世俗諦（shì sú dì，相對真理），更何況是三支比量。理實上，比量屬於五明（wǔ míng，古印度五種學問）之一，以破斥和確立為宗旨，以言語產生智慧為本體，摧毀凡夫和小乘的錯誤執著，確定佛法的綱領和宗旨。所以，教化沒有智慧的人達到圓滿，木頭不是用墨線就不能筆直。比量可以產生誠信，降伏邪惡顛倒的疑心；量可以確定真正的詮釋，杜絕狂妄愚蠢的妄說。因此，能夠使正法的輪子永遠轉動，唯識的宗旨廣泛傳播。那麼，事情就有顯明道理的功用，言語就有安定國家的力量。正如慈恩大師所說：『因明論（yīn míng lùn，佛教邏輯學著作），原本是佛所說，文字廣泛，意義分散，都包含在各種經典中。』所以《地持論》（dì chí lùn）說：『菩薩求法，應當在哪裡求？應當在一切五明之處求。』求因明是爲了破斥邪論，安立正道。劫初的足目（zú mù，古印度邏輯學家），最初標明了真和似。到了世親（shì qīn，佛教論師），再次陳述了規範和模式。雖然紀綱已經列出，但是幽深的意義還沒有區分清楚，所以使得賓主之間的對答，仍然疑惑于確立和破斥的法則。有陳那菩薩（chén nà pú sà，佛教邏輯學家），被稱為應運而生，是賢劫千佛（xián jié qiān fó，未來賢劫中的一千尊佛）之一。隱藏軌跡在山巖深處，居住在山巒中保持禪定。觀察著述的利弊，審視文義的繁簡。當時山巖山谷震動怒吼，雲霞變幻色彩，山神捧著菩薩的腳，高數百尺，歌唱。
【English Translation】 English version:
The Mahāyāna (大乘) answer follows. It establishes meaning by attaching it to words.
Question: Since you distinguish between two kinds of form (rūpa, 色), the image-component (相分, lakṣaṇa-bhāga) and the essence (本質, vastu), which are not universally accepted, what did you mean by 'established form' (極成色, siddha-rūpa) earlier? Because the image-component is not something everyone agrees on.
Answer: If we consider the statement as presenting the self-nature (自相, sva-lakṣaṇa) of a subject (有法, dharmin), to establish a form that is mutually accepted by both sides, then 'established' is appropriate. If it's the form of the image-component, that's accepted by the Mahāyāna view. What does that have to do with the statement presenting the self-nature? How can it be considered not universally accepted? Those commentaries that say it cannot be separated are incorrect. If that were the case, then the Theravāda (小乘) belief that the Buddha has defiled form (有漏色, sāsrava-rūpa), and the Mahāyāna belief that the Buddha has undefiled form (無漏色, anāsrava-rūpa), etc., if placed in the earlier statement, and not separated, should they be called 'established form'? Since they don't think so, how can it be so here?
Question: Now we are discussing the thesis (宗, pakṣa) to reveal the self-nature, why do you extensively quote the texts of the three-part syllogism (三支比量, tri-avayava-anumāna)?
Answer: Even the Buddhas, when teaching, rely on conventional truth (世俗諦, saṃvṛti-satya), let alone the three-part syllogism. In reality, logic (比量, anumāna) belongs to the five sciences (五明, pañca-vidyā). It takes refutation and establishment as its purpose, and the generation of wisdom through words as its essence. It destroys the wrong attachments of ordinary people and the Theravāda, and establishes the principles and tenets of the Buddhadharma. Therefore, it enables the unlearned to reach perfection, just as wood cannot be straight without a plumb line. Logic can generate faith, subdue evil and inverted doubts; inference can determine the true interpretation, and prevent the wild and foolish from speaking nonsense. Therefore, it enables the wheel of the true Dharma to turn forever, and the tenets of Consciousness-only (唯識, Vijñānavāda) to spread widely. Thus, events have the function of revealing principles, and words have the power to stabilize the country. As Master Ci'en (慈恩大師) said: 'The science of logic (因明論, hetu-vidyā) was originally taught by the Buddha, the texts are extensive, and the meanings are scattered, contained in various sutras.' Therefore, the Bodhisattvabhumi (地持論) says: 'Where should a Bodhisattva seek the Dharma? He should seek it in all the places of the five sciences.' Seeking logic is to refute wrong views and establish the right path. At the beginning of the kalpa, Akṣapāda (足目, Akṣapāda, founder of the Nyaya school) first marked out the true and the false. Then Vasubandhu (世親) restated the norms and models. Although the outlines have been listed, the profound meanings have not been clearly distinguished, so that the dialogue between the host and the guest still doubts the rules of establishment and refutation. There was Bodhisattva Dignāga (陳那菩薩), called a timely incarnation, one of the thousand Buddhas of the Bhadrakalpa (賢劫千佛). He hid his tracks in the depths of the mountains, dwelling in the mountains maintaining samadhi. He observed the advantages and disadvantages of writing, and examined the complexity and simplicity of the texts. At that time, the mountain rocks and valleys shook and roared, the clouds and mists changed colors, and the mountain gods held the Bodhisattva's feet, hundreds of feet high, and sang.
言。佛說因明。玄妙難究。如來滅后。大義淪絕。今幸福智攸邈。深達聖旨。因明論道。愿請重弘。菩薩乃放神光。照燭機感。時彼南印土。按達羅國王。見放光明。疑入金剛喻定。請證無學果。菩薩曰。入定觀察。將釋深經。心期大覺。非愿小果。王言。無學果者。諸聖攸仰。請尊速證。菩薩撫之。欲遂王請妙吉祥菩薩。因彈指警曰。何舍大心。方興小志。為廣利益者。當轉慈氏所說瑜伽。匡正頹綱。可制因明。重成規矩。陳那敬受指誨。奉以周旋。於是譚思研精。乃作因明正理門論。正理者。諸法本真之體。義。門者。權衡照解之所由。又瑜伽論云。云何名因明處。為于觀察義中。諸所有事。所建立法。名觀察義。能隨順法。名諸所有事。諸所有事。即是因明。為因照明觀察義故。且如外道執聲為常。若不以量比破之。何由破執。如外道立量云。聲是有法。定常為宗。因云。所作性故。同喻如虛空。所以虛空非所作性。則因上不轉。引喻不齊。立聲為常不成。若佛法中。聲是無常。立量云。聲是有法。定無常為宗。因云。所作性故。同喻如瓶盆。異喻如虛空等。是知若無此量。曷能顯正摧邪。所以實際理地。不受一塵。佛事門中。不捨一法。若欲學諸佛方便。須具菩薩遍行。一一洞明。方成大化。如上廣引藏識之
文。祖佛所明。經論共立。第八本識。真如一心。廣大無邊。體性微細。顯心原而無外。包性藏以該通。擅持種之名。作總報之主。建有情之體。立涅槃之因。居初位而總號賴耶。處極果而唯稱無垢。備本后之智地。成自他之利門。隨有執無執而立多名。據染緣凈緣而作眾體。孕一切而如太虛包納。現萬法而似大地發生。則何法不收。無門不入。但以迷一真之解。作第二之觀。初因覺明能了之心。發起內外塵勞之相。於一圓湛。析出根塵。聚內四大為身。分外四大為境。內以識情為垢。外因想相成塵。無念而境貫一如。有想而真成萬別。若能心融法界。境豁真空。幻翳全消。一道明現。可謂裂迷途之致網。抽覺戶之重關。惛夢醒而大覺常明。狂性歇而本頭自現。
宗鏡錄卷第五十一
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第五十二
慧日永明寺主智覺禪師延壽集
夫第二能變識者。識論頌云。次第二能變。是識名末那。依彼轉緣彼。思量為性相。四煩惱常俱。謂我癡我見。並我慢我愛。及余觸等俱。有覆無記攝。隨所生所繫。阿羅漢滅定。出世道無有。乃至應知。此意。但緣藏識見分。非余。彼無始來。一類相續。似常
【現代漢語翻譯】 現代漢語譯本： 這段文字闡述了祖師和佛所闡明的，以及經論共同確立的第八本識（Alaya-識，阿賴耶識），即真如一心（Tathata-citta，如來藏心）。它廣大無邊，體性微細，顯現心之本源而無所不在，包容萬性之藏而無所不通。它擁有『持種』之名，作為總報之主宰，建立有情眾生的本體，確立涅槃的根本原因。處於最初的地位時，總稱為賴耶（Alaya，阿賴耶識）；處於最高的果位時，則唯獨稱為無垢識（Amala-vijnana，阿摩羅識）。它具備根本智和后得智的境地，成就自利和他利的法門。隨著有執著或無執著而建立多種名稱，根據染污的因緣或清凈的因緣而呈現各種體性。它孕育一切，如同太虛空般的包容；顯現萬法，又如大地般的發生。那麼，有什麼法不能被它收攝？有什麼門不能由此進入？ 只是因為迷失了對一真法界的理解，才產生了第二種觀照。最初因為覺明的能了之心，發起了內外塵勞的現象。于這一個圓滿湛寂之中，分析出根和塵。聚集內在的四大（地、水、火、風）成為身體，劃分外在的四大成為境界。內在以識情為垢染，外在因為想念的相狀而形成塵勞。沒有念頭時，境界貫通而歸於一如；有了想念時，真如就變成了萬千差別。如果能夠心融法界，境界豁然開朗而顯現真空，虛幻的翳障全部消失，唯一的道路就會明顯呈現。這可以說是破除了迷途的羅網，抽出了覺悟之門的重重關卡。在昏沉的夢境中醒來，大覺就會永遠光明；狂亂的本性止息，本來的面目自然顯現。
《宗鏡錄》卷第五十一
戊申年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第五十二
慧日永明寺住持智覺禪師延壽 輯
關於第二能變識（the second consciousness transformation，末那識）：《識論》的頌文說：『其次第二能變，是識名為末那（Manas，末那識）。依彼轉緣彼，思量為性相。』意思是說，第二能變識名為末那識，它依靠阿賴耶識而生起，以阿賴耶識為所緣，以思量為它的體性和相狀。『四煩惱常俱，謂我癡我見，並我慢我愛，及余觸等俱。』意思是說，末那識總是與四種根本煩惱相應，即我癡（ignorance of self，無明）、我見（view of self，我見）、我慢（pride of self，我慢）和我愛（self-love，我愛），以及其他的觸等心所。『有覆無記攝，隨所生所繫。』意思是說，末那識屬於有覆無記性，隨著它所生的地方和所依的境界而變化。『阿羅漢滅定，出世道無有。』意思是說，只有阿羅漢（Arhat，阿羅漢）進入滅盡定（Nirodha-samapatti，滅盡定）或者證得出世道（transcendental path，出世道）時，末那識才不存在。乃至應該知道，此意是指末那識只緣取阿賴耶識的見分，而不是其他的。它從無始以來，一直以一種相似的常恒狀態相續不斷。
【English Translation】 English version: This passage elucidates the Eighth Consciousness, Alaya-vijnana (阿賴耶識, storehouse consciousness), as clarified by the Patriarchs and Buddhas and jointly established by the Sutras and Shastras, which is the One Mind of Suchness, Tathata-citta (如來藏心, the Womb of Tathagata). It is vast and boundless, subtle in nature, revealing the origin of the mind without any exterior, encompassing the treasury of all natures without any obstruction. It possesses the name of 'seed-holder,' acting as the master of general retribution, establishing the essence of sentient beings, and establishing the fundamental cause of Nirvana. When situated in the initial position, it is generally called Alaya (阿賴耶識); when situated in the ultimate fruition, it is solely called Amala-vijnana (阿摩羅識, pure consciousness). It possesses the ground of fundamental wisdom and acquired wisdom, accomplishing the Dharma gate of benefiting oneself and others. Depending on whether there is attachment or no attachment, it establishes various names; based on defiled conditions or pure conditions, it manifests various natures. It conceives everything, like the vast emptiness encompassing all; it manifests all Dharmas, like the earth generating all things. Then, what Dharma cannot be contained by it? What gate cannot be entered through it? It is only because of being deluded about the understanding of the One True Dharma Realm that the second kind of contemplation arises. Initially, due to the enlightened and discerning mind, the phenomena of internal and external defilements are initiated. Within this one perfect and serene state, roots and dusts are analyzed. The inner four great elements (earth, water, fire, and wind) are gathered to form the body, and the outer four great elements are divided to form the environment. Internally, emotional consciousness becomes defilement; externally, conceptual appearances form dust. When there is no thought, the environment is interconnected and returns to oneness; when there is thought, Suchness transforms into myriad differences. If one can merge the mind with the Dharma Realm, and the environment is enlightened and reveals emptiness, all illusory obstructions will completely disappear, and the one path will clearly manifest. This can be said to be breaking through the net of delusion and extracting the heavy barriers of the gate of enlightenment. Awakening from a drowsy dream, great enlightenment will always be bright; when the wild nature ceases, the original face will naturally appear.
Zong Jing Lu, Volume 51
Engraved by the Grand Supervisor of the Great Treasury in the year of Wu Shen Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 52
Compiled by Chan Master Yan Shou, Zhijue of Hui Ri Yong Ming Temple
Regarding the Second Transforming Consciousness (the second consciousness transformation, 末那識): The verse in the Treatise on Consciousness states: 'Next is the second transformation, this consciousness is called Manas (末那識, Manas-vijnana). Relying on it, it turns and conditions on it, thinking is its nature and characteristic.' This means that the second transforming consciousness is called Manas, which arises relying on the Alaya-vijnana, takes the Alaya-vijnana as its object, and takes thinking as its nature and characteristic. 'Four afflictions always accompany it, namely ignorance of self, view of self, pride of self, and love of self, along with other contacts.' This means that the Manas consciousness is always associated with four fundamental afflictions, namely ignorance of self (無明), view of self (我見), pride of self (我慢), and love of self (我愛), as well as other mental functions such as contact. 'Covered and indeterminate, according to where it is born and what it is bound to.' This means that the Manas consciousness is covered and indeterminate in nature, changing according to where it is born and the realm it depends on. 'Arhats in cessation, no transcendental path.' This means that only when Arhats (阿羅漢) enter Nirodha-samapatti (滅盡定, cessation attainment) or attain the transcendental path (出世道) does the Manas consciousness cease to exist. Furthermore, it should be known that this means that the Manas consciousness only conditions on the seeing-portion of the Alaya-vijnana, and not on anything else. From beginningless time, it has continued in a similar constant state.
似一故。恒與諸法為所依故。此唯執彼為自內我。我語勢故。說我所言。或此執彼是我之我。故於一見。義說二義。若作是說。善順教理。多處唯言有我見故。我我所執。不俱起故。未轉依位。唯緣藏識。既轉依已。亦緣真如。及余諸法。平等性智。證得十種平等性故。為諸有情。緣解差別。示現種種佛影像故。釋云。此第七識。但緣見分。非余相分種子心所等。唯緣見分者。謂無始時來。微細一類。似常似一。不斷故似常。簡境界。彼色等法。皆間斷故。種子亦然。或被損伏。或時永斷。由此遮計余識為我。似一故。簡心所。心所多法故。何故不緣余識。夫言我者。有作用相。見分受境。作用相顯。似於我故。不緣余識。自證等。用細難知。
問。何不但緣一受等為我。亦常一故。
答。夫言我者。是自在義。萬物主義。與一切法而為所依。心所不然。不可為我。唯心王是所依故。此第七識。恒執為內我。非色等故。不執為外我。若唯緣識。即唯起我。無有我所。我語勢故。論說我所言。非是離我。別起我所執。唯執第八是我之我。前五蘊假者。是第六所緣之我。后我第七所計。或前我前念。后我后念。二俱第七所計。或即一念計。此即是。此唯第七所計。或前是體。后是識用。於一我見之上。亦義說
【現代漢語翻譯】 現代漢語譯本 好像是同一個東西。因為它總是作為各種法的所依賴之處。第七識只是執著于第八識的見分，認為那是自己內在的『我』（ātman）。因為有『我』的語勢，所以才說『我所』（mamata）這樣的言語。或者，第七識執著于第八識的見分，認為那是『我的我』。因此，對於『一』的見解，從意義上可以解釋為兩種含義。如果這樣說，就非常順應佛教的教理，因為很多地方都只說有『我見』。『我』和『我所』的執著，不會同時生起。在沒有轉依（āśraya-parivṛtti）的階段，第七識只緣于阿賴耶識（ālayavijñāna）。已經轉依之後，也緣于真如（tathatā），以及其他的法，因為平等性智（samatā-jñāna）證得了十種平等性。爲了讓各種有情眾生理解緣起和解脫的差別，示現種種佛的影像。解釋說：這個第七識，只是緣于見分，而不是其他的相分、種子、心所等等。之所以只緣于見分，是因為從無始以來，它微細而單一，好像是常恒不變的。因為不斷，所以好像是常恒的。這可以用來區分境界，因為色等法都是間斷的。種子也是這樣，或者被損害和降伏，或者有時被永遠斷除。由此可以遮止認為其他識是『我』的觀點。因為好像是單一的，所以可以用來區分心所。心所是多種法。為什麼不緣于其他的識呢？因為說到『我』，就具有作用的相狀。見分領受境界，作用的相狀很明顯，所以好像是『我』。不緣于其他的識，因為自證等的作用微細難以知曉。
問：為什麼不只緣於一個受（vedanā）等等，認為那是『我』呢？因為受等等也是常一的。
答：說到『我』，就是自在的意思，是萬物的主宰，是所有法的所依賴之處。心所不是這樣，所以不能作為『我』。只有心王（cittarāja）才是所依賴之處。這個第七識，總是執著于內在的『我』，因為它不是色等法，所以不執著于外在的『我』。如果只是緣于識，就只是生起『我』，而沒有『我所』。因為有『我』的語勢，所以論中才說『我所』這樣的言語，而不是離開『我』，另外生起『我所』的執著。只是執著于第八識是『我的我』。前面的五蘊（pañca-skandha）是虛假的，那是第六識所緣的『我』。後面的『我』是第七識所計度的。或者，前面的『我』是前念，後面的『我』是后念，這兩種都是第七識所計度的。或者，就在一個念頭中計度。這就是第七識所計度的。或者，前面的是體，後面的是識用。在一個『我』的見解之上，也可以從意義上來說明。
【English Translation】 English version It seems like one thing. Because it always serves as the basis for all dharmas. This (seventh consciousness) only clings to the seeing-aspect (darśana-bhāga) of the eighth consciousness (Ālaya-vijñāna), considering it as its own inner 'self' (ātman). Because of the force of the word 'I', the term 'mine' (mamata) is used. Or, this (seventh consciousness) clings to that (seeing-aspect of the eighth consciousness) as 'my self'. Therefore, regarding the view of 'one', two meanings can be explained in terms of meaning. If it is said in this way, it accords well with the teachings and principles, because in many places it is only said that there is 'self-view'. The clinging to 'I' and 'mine' does not arise simultaneously. Before the stage of transformation of the basis (āśraya-parivṛtti), it only cognizes the storehouse consciousness (ālayavijñāna). After the transformation of the basis, it also cognizes Suchness (tathatā), and other dharmas, because the Wisdom of Equality (samatā-jñāna) has attained the ten kinds of equality. In order to show the differences in conditions and liberation to sentient beings, it manifests various images of the Buddha. The explanation says: This seventh consciousness only cognizes the seeing-aspect, not other object-aspects, seeds, mental functions, etc. The reason for only cognizing the seeing-aspect is that from beginningless time, it is subtle and uniform, seemingly constant. Because it is continuous, it seems constant. This can be used to distinguish the realm, because phenomena such as form are intermittent. Seeds are also like this, either damaged and subdued, or sometimes permanently cut off. Therefore, it can prevent the view that other consciousnesses are 'self'. Because it seems to be one, it can be used to distinguish mental functions. Mental functions are multiple dharmas. Why does it not cognize other consciousnesses? Because when 'I' is mentioned, it has the appearance of function. The seeing-aspect receives the realm, and the appearance of function is obvious, so it seems like 'I'. It does not cognize other consciousnesses, because the function of self-awareness, etc., is subtle and difficult to know.
Question: Why not just cognize one feeling (vedanā), etc., as 'I'? Because feeling, etc., are also constant and one.
Answer: When 'I' is mentioned, it means independence, the master of all things, the basis of all dharmas. Mental functions are not like this, so they cannot be 'I'. Only the mind-king (cittarāja) is the basis. This seventh consciousness always clings to the inner 'I', because it is not form, etc., so it does not cling to the external 'I'. If it only cognizes consciousness, then only 'I' arises, and there is no 'mine'. Because of the force of the word 'I', the treatise says the term 'mine', not apart from 'I', separately arising the clinging to 'mine'. It only clings to the eighth consciousness as 'my self'. The preceding five aggregates (pañca-skandha) are false, which is the 'I' cognized by the sixth consciousness. The latter 'I' is what the seventh consciousness conceives. Or, the preceding 'I' is the previous thought, and the latter 'I' is the subsequent thought, both of which are conceived by the seventh consciousness. Or, it is conceived in one thought. This is what the seventh consciousness conceives. Or, the former is the substance, and the latter is the function of consciousness. On top of one view of 'I', it can also be explained in terms of meaning.
之為我及所二言。實但一我見。多處唯言有我見故者。瑜伽論云。由此末那。我見慢等。恒共相應。顯揚論云。由此意根。恒與我見我慢等相應。我我所執。不俱起故者。行相及境。二俱別故。不可並生。無此事故。若已轉依位善心等可。然。彼非執故亦不可。例。人法二執。境是一故。若未起對治斷其我執。名未轉依唯緣藏識。初地已去。既轉依已。入無漏心。亦緣真如。及餘一切法。二乘無學等。唯緣異熟識。證得十種平等性者。佛地經云。一諸相增上喜愛。二一切領受緣起。三遠離異相非相。四弘濟大慈。五。無待大悲。六隨諸有情所樂示現。七一切有情我愛所說。八世間寂靜皆同一味。九世間諸法苦樂一味。十修植無量功德究竟。即知十地有情緣解意樂差別。能起受用身之影像。論云。未轉依位。恒審思重所執我相。已轉依位。亦審思量無我相故者。第七末那。以思量為自性故。攝論云。思量是意。即自證分。前第八識了別是行相。今既言意。故知即是第七行相。即是見分。體性難知。以行相顯。其實思量。但是行相。其體即是識蘊攝故。初地已前。二乘有學。恒審思量我相。知有漏末那。已轉依位。亦審思量無我相故。亦名末那。
論問。如世尊言。出世末那。云何建立。
答。有二義。一名
【現代漢語翻譯】 現代漢語譯本： 關於『我』和『我所』這兩種說法，實際上只是一種『我見』。在很多地方只說有『我見』的原因是，《瑜伽師地論》中說：『由此末那（manas，意根），與我見、慢等恒常相應。』《顯揚聖教論》中說：『由此意根，恒常與我見、我慢等相應。』 『我執』和『我所執』不能同時生起的原因是，它們的行相和所緣境，二者都不同，所以不可能同時產生。沒有這樣的情況發生。如果已經到了轉依位，善心等是可以的。然而，它們不是執著，所以也不可以類比。就像人執和法執，它們的所緣境是同一個。 如果還沒有生起對治來斷除我執，就叫做未轉依，只能緣取阿賴耶識（ālayavijñāna，藏識）。初地菩薩以上，既然已經轉依，進入無漏心，也能緣取真如，以及其他一切法。二乘的無學等，只能緣取異熟識。 證得十種平等性，《佛地經》中說：『一、諸相增上喜愛；二、一切領受緣起；三、遠離異相非相；四、弘濟大慈；五、無待大悲；六、隨諸有情所樂示現；七、一切有情我愛所說；八、世間寂靜皆同一味；九、世間諸法苦樂一味；十、修植無量功德究竟。』由此可知十地有情緣解意樂的差別，能生起受用身的影像。 論中說：『未轉依位，恒常審細思量所執著的我相；已轉依位，也審細思量無我相。』第七末那，以思量為自性。攝論中說：『思量是意』，即是自證分。前第八識的了別是行相，現在既然說是『意』，就知道是第七識的行相，即是見分。它的體性難以知曉，通過行相來顯示。其實思量只是行相，它的本體即是識蘊所攝。 初地菩薩以前，二乘的有學，恒常審細思量我相，知道有漏的末那。已經轉依位，也審細思量無我相，也叫做末那。 論中問：『如世尊所說，出世間的末那，如何建立？』 答：有兩種含義：一是名稱。
【English Translation】 English version: Regarding the two terms 'self' and 'what belongs to self,' they are actually just one 'self-view.' The reason why it is only said that there is 'self-view' in many places is because the Yogācārabhūmi-śāstra says: 'Because of this manas (mind-consciousness), it is constantly associated with self-view, pride, etc.' The Abhidharmasamuccaya says: 'Because of this mind-root, it is constantly associated with self-view, self-pride, etc.' The reason why 'self-grasping' and 'grasping of what belongs to self' cannot arise simultaneously is that their aspects and objects are different, so they cannot arise simultaneously. There is no such occurrence. If one has reached the state of transformation (parāvṛtti), good thoughts, etc., are possible. However, they are not grasping, so they cannot be compared. It's like grasping of person and grasping of dharma, their objects are the same. If one has not yet generated the antidote to sever self-grasping, it is called untransformed, and one can only cognize the ālayavijñāna (storehouse consciousness). Bodhisattvas from the first ground (bhūmi) onwards, since they have transformed and entered the uncontaminated mind, can also cognize Suchness (tathatā), as well as all other dharmas. The Arhats of the Two Vehicles can only cognize the Vipāka-vijñāna (resultant consciousness). Attaining the ten kinds of equality, the Buddhabhūmi-sūtra says: '1. Increasing love for all forms; 2. The arising of all experiences; 3. Being apart from different and non-different forms; 4. Great loving-kindness that universally benefits; 5. Great compassion that is unconditional; 6. Manifesting according to what sentient beings desire; 7. What is spoken out of the love of self by all sentient beings; 8. The peace of the world is all of one flavor; 9. The suffering and happiness of all worldly dharmas are of one flavor; 10. Ultimately cultivating immeasurable merits.' From this, it can be known that the difference in the intention of sentient beings on the ten grounds can give rise to the image of the enjoyment body. The treatise says: 'In the untransformed state, one constantly and carefully contemplates the self-image that is grasped; in the transformed state, one also carefully contemplates the non-self image.' The seventh manas has thinking as its nature. The Mahāyānasaṃgraha says: 'Thinking is mind,' which is the self-cognition portion. The distinguishing of the previous eighth consciousness is the aspect. Now that it is said to be 'mind,' it is known to be the aspect of the seventh consciousness, which is the seeing portion. Its nature is difficult to know, and it is revealed through the aspect. In fact, thinking is only the aspect, and its substance is included in the aggregate of consciousness. Before the first ground, the learners of the Two Vehicles constantly and carefully contemplate the self-image, knowing the contaminated manas. In the transformed state, they also carefully contemplate the non-self image, which is also called manas. The treatise asks: 'As the World-Honored One said, how is the supramundane manas established?' Answer: There are two meanings: one is the name.
不必如義。彼無漏第七不名末那。名是假故。二能審思量無我相故。亦名末那。顯通無漏。即知此名。非唯有漏。論云。謂從無始。至未轉依。此意任運。恒緣藏識。與四根本煩惱相應。我癡者。謂無明。愚。於我相。迷無我理。故名我癡。我見者。謂我執。于非我法。妄計為我。故名我見。我慢者。謂倨傲。恃所執我。令心高舉。故名我慢。我愛者。謂我貪。于所執我。深生耽著。故名我愛。乃至此四常起。擾濁內心。令外轉識。恒成雜染。有情由此生死輪迴。不能出離。故名煩惱。釋云。此第七意。除四惑外。不與余心所相應者。一恒故。二內執故。三一類境生故。所以不作意而向外馳求。唯任運而一向內執。此第七識。於五受中。唯舍受相應。論云。此無始來。任運一類緣內執我。恒無轉易。與變異受不相應故。
又問。末那心所。何性所攝。
論答云。此意相應四煩惱等。是染法故。障礙聖道。隱蔽真心。說名有覆。非善不善。故名無記。若已轉依。唯是善性。密嚴經偈云。末那緣藏識。如磁石吸鐵。如蛇有二頭。各別為其業。染意亦如是。執取阿賴耶。能為我事業。增長於我所。復與意識俱。為因而轉謝。于身生暖觸。運動作諸業。飲食與衣裳。隨物而受用。騰躍或歌舞。種種自嬉遊。持諸有
【現代漢語翻譯】 現代漢語譯本：不必拘泥於字面意義。這無漏的第七識不稱為末那（Manas，意為『意』）。『名』只是假立的稱謂。因為它能審慎地思量，並且執著于無我之相，所以也稱為末那。這顯示了通於無漏的末那，可知此名並非只有有漏的末那才具有。《成唯識論》中說：『從無始以來，直到未轉依之前，此末那任運而行，恒常緣著阿賴耶識（Ālaya-vijñāna，意為『藏識』），並且與四種根本煩惱相應。』我癡（Atta-moha，意為『我癡』）是指無明，愚昧，對於我相迷惑，不明白無我的道理，所以稱為我癡。我見（Atta-ditthi，意為『我見』）是指我執，對於非我的事物，錯誤地認為是『我』，所以稱為我見。我慢（Atta-mana，意為『我慢』）是指倨傲，依仗所執著的『我』，使內心高舉，所以稱為我慢。我愛（Atta-sneha，意為『我愛』）是指我貪，對於所執著的『我』，深深地產生貪戀。乃至這四種煩惱常常生起，擾亂混濁內心，使外在的轉識，恒常成為雜染。有情眾生因此生死輪迴，不能出離，所以稱為煩惱。解釋說：這第七識，除了這四種惑之外，不與其他心所相應，一是恒常的緣故，二是向內執著的緣故，三是隻生起一類境的緣故。所以它不作意而向外馳求，只是任運而一向內執。這第七識，在五種感受中，只與舍受相應。《成唯識論》中說：『此識從無始以來，任運一類地緣著內在所執著的『我』，恒常沒有轉變，所以不與變異的感受相應。』 又問：末那心所，屬於什麼性質？ 論中回答說：這末那相應的四種煩惱等，是染污的法，會障礙聖道，隱蔽真心，所以稱為有覆。它既非善，也非不善，所以稱為無記。如果已經轉依，就只是善性。《密嚴經》的偈頌說：『末那緣著藏識，就像磁石吸引鐵。就像蛇有兩個頭，各自有其作用。染污的意也是這樣，執取阿賴耶識，能作為『我』的事業，增長『我所』。又與意識一起，作為因緣而轉變謝落，在身體上產生暖觸，運動而作各種事業，飲食與衣裳，隨著事物而受用，騰躍或者歌舞，種種地自我嬉戲遊樂，執持各種有。』
【English Translation】 English version: There is no need to adhere to the literal meaning. This undefiled seventh consciousness is not called Manas (meaning 'mind'). 'Name' is merely a provisional designation. Because it can carefully contemplate and is attached to the aspect of non-self, it is also called Manas. This reveals that the undefiled Manas is universal, and it can be known that this name is not only possessed by the defiled Manas. The Vijñaptimātratāsiddhi-śāstra says: 'From beginningless time until before the transformation of the basis, this Manas operates spontaneously, constantly clinging to the Ālaya-vijñāna (meaning 'store consciousness'), and is associated with the four fundamental afflictions.' Atta-moha (meaning 'self-delusion') refers to ignorance, foolishness, being deluded about the aspect of self, and not understanding the principle of non-self, hence it is called self-delusion. Atta-ditthi (meaning 'self-view') refers to self-attachment, mistakenly considering non-self phenomena as 'self', hence it is called self-view. Atta-mana (meaning 'self-conceit') refers to arrogance, relying on the 'self' that is clung to, causing the mind to be haughty, hence it is called self-conceit. Atta-sneha (meaning 'self-love') refers to self-greed, deeply craving the 'self' that is clung to. These four afflictions constantly arise, disturbing and clouding the inner mind, causing the external transforming consciousness to constantly become defiled. Sentient beings therefore undergo the cycle of birth and death, unable to escape, hence they are called afflictions. The explanation says: This seventh consciousness, apart from these four delusions, is not associated with other mental factors, one is because it is constant, two is because it clings inwardly, and three is because it only gives rise to one type of object. Therefore, it does not intentionally seek outwards, but spontaneously clings inwards. This seventh consciousness, among the five feelings, is only associated with neutral feeling. The Vijñaptimātratāsiddhi-śāstra says: 'This consciousness, from beginningless time, spontaneously and uniformly clings to the internally clung-to 'self', constantly without change, therefore it is not associated with changing feelings.' Furthermore, it is asked: To what nature does the Manas mental factor belong? The treatise answers: The four afflictions associated with this Manas, etc., are defiled dharmas, which obstruct the holy path and conceal the true mind, so they are called obscured. It is neither good nor bad, so it is called indeterminate. If it has already undergone transformation of the basis, then it is only of a good nature. The verse in the Saṃdhinirmocana Sūtra says: 'Manas clings to the store consciousness, like a magnet attracts iron. Like a snake with two heads, each has its own function. The defiled mind is also like this, clinging to the Ālaya-vijñāna, able to act as the business of 'self', increasing 'what belongs to self'. And together with consciousness, as a cause and condition, it transforms and decays, producing warmth in the body, moving and performing various actions, food and clothing, following things to enjoy, leaping or singing and dancing, in various ways self-amusing and playing, holding various existences.'
情身。皆由意功力。如火輪垂髮。乾闥婆之城。不了唯自心。妄起諸分別。身相器世間。如動鞦韆勢。無力不堅固。分別亦復然。分別無所依。但行於自境。譬如鏡中像。識種動而見。愚夫此迷惑。非諸明智者。仁主應當知。此三皆識現。於斯遠離處。是即圓成實。
問。此意有幾種差別。
答。略有三種。論云。一補特伽羅我見相應。二法我見相應。三平等性智相應。初通一切異生相續。二乘有學。七地已前一類菩薩。有漏心位。彼緣阿賴耶識。起補特伽羅我見。次通一切異生聲聞獨覺相續。一切菩薩法空智果不現前位。彼緣異熟識。起法我見。后通一切如來相續。菩薩見道。及順道中。法空智果現在前位。彼緣無垢異熟識等。起平等性智。
問。人法二執俱起。何故分位前後不同。
答。人法必依法執起。又法我通。人我局。論云。補特伽羅我見起位。彼法我見。亦必現前。我執必依法執而起。如要迷杌等。方謂人等故。釋云。今顯初位。必帶后位。以初短故。人我位。必有法我。人我必依法我起故。人我。是主宰作者等用故。法我。有自性勝用等故。即法我通。人我局。
問。此第七識。云何離眼等識。別有自體。出何經文。
答。論云。聖教正理。為定量故。謂薄伽梵
【現代漢語翻譯】 現代漢語譯本： 情和身，都由意的作用產生。就像火輪和垂髮，以及乾闥婆之城（海市蜃樓）。不瞭解這一點，只認為是自己的心，虛妄地產生各種分別。身相和器世間，就像擺動的鞦韆一樣，無力而不堅固，分別也是如此。分別沒有所依據，只是在自己的境界中執行。譬如鏡中的影像，是識的種子動搖而顯現。愚笨的人對此迷惑，而明智的人不會這樣。仁慈的主人您應當知道，這三種現象都是識所顯現。從這些現象中遠離，就是圓成實性。 問：這種意有幾種差別？ 答：大致有三種。論中說：一是與補特伽羅我見（認為存在真實的個體）相應的；二是與法我見（認為諸法有不變的自性）相應的；三是與平等性智（證悟諸法平等無差別的智慧）相應的。第一種通於一切凡夫的相續，二乘（聲聞和緣覺）的有學，以及七地之前的菩薩，在有漏心位時，他們緣于阿賴耶識（第八識），生起補特伽羅我見。第二種通於一切凡夫、聲聞、獨覺的相續，以及一切菩薩的法空智果沒有顯現的時候，他們緣于異熟識（第八識），生起法我見。第三種通於一切如來的相續，菩薩見道（證悟真理）以及順道（趨向證悟的道路）中，法空智果現在前的時候，他們緣于無垢異熟識等，生起平等性智。 問：人我和法我兩種執著同時生起，為什麼在階段上前後不同？ 答：人我執必然依賴於法我執而生起。而且法我執普遍，人我執侷限。論中說：在補特伽羅我見生起的時候，法我見也必然現前。我執必然依賴於法執而生起，就像必須把木樁等誤認為人一樣。解釋說：現在說明第一個階段必然帶有後面的階段，因為第一個階段短暫。人我執的階段必然有法我執，因為人我執必然依賴法我執而生起。人我執是主宰、作者等作用，法我執有自性、殊勝作用等。所以法我執普遍，人我執侷限。 問：這個第七識，為什麼能離開眼等識，而有單獨的自體？出自什麼經文？ 答：論中說：聖教和正理，是作為衡量標準的。薄伽梵（佛）...
【English Translation】 English version: Sentience and body are all produced by the power of mind. They are like fire wheels, falling hair, and the city of the Gandharvas (mirages). Not understanding this, one mistakenly believes it is one's own mind, falsely generating various discriminations. The appearance of the body and the world are like a swinging seesaw, powerless and unstable, and so are discriminations. Discriminations have no basis, but only operate within their own realm. For example, the image in a mirror is seen when the seeds of consciousness stir. Foolish people are deluded by this, but wise people are not. Benevolent lord, you should know that these three phenomena are all manifestations of consciousness. To be apart from these phenomena is the Perfected Reality (Parinispanna). Question: What are the different kinds of this 'mind'? Answer: Briefly, there are three kinds. The treatise says: First, that which corresponds to the view of a 'person' (Pudgala-atma-drishti) (believing in a real individual); second, that which corresponds to the view of 'dharma' (Dharma-atma-drishti) (believing that phenomena have an unchanging essence); and third, that which corresponds to the wisdom of equality (Samata-jnana) (the wisdom that realizes the equality and non-difference of all phenomena). The first is common to the continuum of all ordinary beings, the Hearers (Shravakas) and Solitary Buddhas (Pratyekabuddhas) who are still learning, and Bodhisattvas before the seventh ground, when they are in a state of defiled mind. They rely on the Alaya consciousness (eighth consciousness) and generate the view of a 'person'. The second is common to the continuum of all ordinary beings, Hearers, and Solitary Buddhas, and all Bodhisattvas when the fruit of the wisdom of emptiness of phenomena has not yet manifested. They rely on the Vipaka consciousness (eighth consciousness) and generate the view of 'dharma'. The third is common to the continuum of all Tathagatas, Bodhisattvas who have seen the path (realized the truth), and those on the path to realization, when the fruit of the wisdom of emptiness of phenomena is now manifest. They rely on the undefiled Vipaka consciousness, etc., and generate the wisdom of equality. Question: Since the two attachments to 'person' and 'dharma' arise simultaneously, why are they different in their stages? Answer: The attachment to 'person' necessarily arises dependent on the attachment to 'dharma'. Moreover, the attachment to 'dharma' is universal, while the attachment to 'person' is limited. The treatise says: When the view of a 'person' arises, the view of 'dharma' must also be present. The attachment to 'self' necessarily arises dependent on the attachment to 'dharma', just as one must mistake a tree stump, etc., for a person. The explanation says: Now it is explained that the first stage necessarily carries the later stage, because the first stage is short. The stage of attachment to 'person' necessarily has the attachment to 'dharma', because the attachment to 'person' necessarily arises dependent on the attachment to 'dharma'. The attachment to 'person' is the function of being a master, an agent, etc., while the attachment to 'dharma' has the function of having self-nature, superior function, etc. Therefore, the attachment to 'dharma' is universal, while the attachment to 'person' is limited. Question: How can this seventh consciousness have its own independent entity apart from the eye consciousness, etc.? From what sutra does this come? Answer: The treatise says: The sacred teachings and correct reasoning are the standards of measurement. The Bhagavan (Buddha)...
處處經中。說。心意識三種別義。集起名心。思量名意。了別名識。是三別義。如是三義。雖通八識。而隨勝顯。第八名心。集諸法種。起諸法故。第七名意。緣藏識等。恒審思量為我等故。餘六名識。於六別境粗動間斷。了別轉故。如入楞伽頌說。藏識說名心。思量性名意。能了諸境相。是說名為識。釋云。雖通八識。皆名心意識。而隨勝顯。第八名心。為一切現行熏集諸法種。現行為依。種子識為因。能生一切法故。是起諸法。第七名意者。因中有漏。唯緣我境。無漏緣第八及真如。果上許緣一切法故。餘六識名識。於六別境。體是粗動。有間斷法。了別轉故。易了名粗。轉易名動。不續名間。各有此勝。各別得名。又論云。謂契經說。不共無明。微細恒行。覆蔽真實。若無此識。彼應非有。謂諸現生。於一切分。恒起迷理不共無明。覆真實義。障勝慧眼。如有頌說。真義心當生。常時為障礙。俱行一切分。謂不共無明。是故契經。說。異生類。恒處長夜。無明所盲。惛醉纏心。曾無醒覺。若異生位。有暫不起。此無明時。便違經義。謂異生位。迷理無明。有。行不行。不應理故。此依六識。皆不得成。應此間斷。彼恒緣故。許有末那。便無此失。釋云。如緣起經。有四無明。一現。二種。三相應。四不相應。或
【現代漢語翻譯】 現代漢語譯本 處處經中說，心、意、識三種有不同的含義。積聚生起諸法種子名為『心』（Citta，集起名心）。思量、判斷名為『意』（Manas，思量名意）。了別、識別外境名為『識』（Vijnana，了別名識）。這三種定義雖然可以通用於八識，但各有側重而顯現不同。第八識名為『心』，因為它積聚一切法的種子，並且生起一切法。第七識名為『意』，因為它恒常審察思量，以第八識等為所緣境，執著于『我』。其餘六識名為『識』，因為它們在六種不同的外境上，以粗顯、動搖、間斷的方式進行了別作用。 如《入楞伽經》（Lankavatara Sutra）的偈頌所說：『藏識（Alaya-vijnana）名為心，思量性名為意，能了別諸境相，這被稱為識。』 解釋說：雖然八識都可以稱為心、意、識，但各有側重。第八識名為『心』，因為它是一切現行法的所依，熏習積聚諸法種子，現行法以種子識為因，能生一切法，所以說是『起諸法』。第七識名為『意』，在因位時，有漏的第七識只緣『我』境，無漏的第七識則緣第八識和真如。在果位上，則允許緣一切法。其餘六識名為『識』，因為它們在六種不同的外境上，其體性是粗顯、動搖且有間斷的，進行了別作用。容易了知名為『粗』，轉變容易名為『動』，不連續名為『間』。各有各的殊勝之處，因此各自得名。 又如論中所說：『經中說，有一種不共無明（不與善法共存的無明），微細且恒常執行，覆蓋真實。如果沒有這個識，那麼這種無明就不應該存在。』也就是說，凡夫眾生在一切時分，恒常生起迷惑真理的不共無明，覆蓋真實的意義，障礙殊勝的智慧之眼。如有偈頌說：『真義心將生起，常時為其作障礙，俱行於一切時分，即是不共無明。』 因此，經中說，異生（凡夫）眾生，恒常處於漫漫長夜，被無明所矇蔽，昏沉醉迷，被煩惱纏繞，從未醒覺。如果異生位，有暫時不起這種無明的時候，就違背了經義，因為異生位，迷惑真理的無明，有執行和不執行兩種情況，這不合道理。這種說法如果依六識來解釋，都不能成立，因為六識有間斷，而無明是恒常緣起的。如果承認有末那識（Manas），就不會有這種過失。 解釋說：如《緣起經》（Pratitya-samutpada Sutra）中有四種無明：一、現行無明，二、種子無明，三、相應無明，四、不相應無明。
【English Translation】 English version In various sutras, it is said that the three terms, Citta (心), Manas (意), and Vijnana (識), have distinct meanings. 'Citta' (集起名心) is named for its function of accumulating and arising the seeds of all dharmas. 'Manas' (思量名意) is named for its function of thinking and contemplating. 'Vijnana' (了別名識) is named for its function of distinguishing and recognizing external objects. Although these three definitions can be applied to all eight consciousnesses, they each have different emphases and manifestations. The eighth consciousness is called 'Citta' (心) because it accumulates the seeds of all dharmas and gives rise to all dharmas. The seventh consciousness is called 'Manas' (意) because it constantly contemplates and thinks, taking the eighth consciousness, etc., as its object of focus, and clinging to 'self'. The remaining six consciousnesses are called 'Vijnana' (識) because they perform the function of distinguishing in six different external objects in a coarse, fluctuating, and intermittent manner. As stated in a verse in the Lankavatara Sutra (入楞伽經): 'The Alaya-vijnana (藏識) is called Citta, the nature of thinking is called Manas, and the ability to distinguish the characteristics of all objects is called Vijnana.' The explanation says: Although all eight consciousnesses can be called Citta, Manas, and Vijnana, they each have different emphases. The eighth consciousness is called 'Citta' because it is the basis of all manifest dharmas, accumulating and perfuming the seeds of all dharmas. Manifest dharmas take the seed consciousness as their cause, and can generate all dharmas, so it is said to 'arise all dharmas'. The seventh consciousness is called 'Manas'. In the causal stage, the defiled seventh consciousness only focuses on the object of 'self', while the undefiled seventh consciousness focuses on the eighth consciousness and Suchness (真如). In the fruition stage, it is allowed to focus on all dharmas. The remaining six consciousnesses are called 'Vijnana' because they are coarse, fluctuating, and intermittent in nature when they distinguish in six different external objects. Easy to know is called 'coarse', easy to transform is called 'fluctuating', and discontinuous is called 'intermittent'. Each has its own unique advantages, so each is named accordingly. Furthermore, as stated in the treatise: 'The sutras say that there is a non-common ignorance (不共無明, ignorance that does not coexist with wholesome dharmas), which is subtle and constantly operating, covering the truth. If this consciousness did not exist, then this ignorance should not exist.' That is to say, ordinary beings constantly generate non-common ignorance that deludes the truth at all times, covering the true meaning and obstructing the eyes of superior wisdom. As a verse says: 'The true meaning mind will arise, and is constantly obstructed by it, coexisting at all times, which is non-common ignorance.' Therefore, the sutras say that sentient beings (異生) are constantly in the long night, blinded by ignorance, drowsy and intoxicated, entangled by afflictions, and never awakened. If there were times when this ignorance did not arise in the state of ordinary beings, it would violate the meaning of the sutras, because in the state of ordinary beings, the ignorance that deludes the truth has both operating and non-operating states, which is unreasonable. This statement cannot be established if explained based on the six consciousnesses, because the six consciousnesses are intermittent, while ignorance is constantly arising. If the Manas (末那識) is acknowledged, there will be no such fault. The explanation says: As in the Pratitya-samutpada Sutra (緣起經), there are four types of ignorance: 1. Manifest ignorance, 2. Seed ignorance, 3. Corresponding ignorance, 4. Non-corresponding ignorance.
有為二。共。不共等。今說不共者。謂此微細常行。行相難知。覆無我理。蔽無漏智。名覆蔽真實。真實有二。一無我理。二無漏見。義有二義。一謂境義。見分境故。二謂義理。真如即理故。
問。染污末那。常與四惑相應。如何說不共無明。
答。論云。應說四中。無明是主。雖三俱起。亦名不共。從無始際。恒內惛迷。曾不省察。癡增上故。乃至謂第七相應無明。無始恒行。障真義智。如是勝用。余識所無。唯此識有。故名不共。又不共無明。總有二種。一恒行不共。余識所無。二獨行不共。此識非有。釋云。主是自在義。為因依義。與彼為依。故名不共。何故無明。名為不共。謂從無始際。顯長夜常起。恒內惛迷。明一切時不了空理。曾不省察。彰恒執我。無循反時。此意總顯癡主自在義。一恒行不共者。此識俱是。今此所論。余識無也。二獨行不共者。則與忿等相應起故。名為獨行。或不與余俱起無明。獨迷諦理。此識非有。又不共無明者。無明是主故。名不共者。以主是不共義。不共。即是獨一之義。謂無明是闇義。七俱無明。恒行不斷。是長闇義。由長闇故。名為長夜。唯此無明。為長夜體。余法皆無長夜之義。唯此獨有。故名不共。除此已外。余法有一類長相續義。而無闇義。或有一類
【現代漢語翻譯】 現代漢語譯本： 『有為』分為『共』和『不共』等幾種。現在說『不共』的『有為』，是指這種微細且常行的『末那識』。它的行相難以知曉，因為它覆蓋了『無我』的道理，遮蔽了『無漏智』，所以稱為『覆蔽真實』。『真實』有兩種：一是『無我』的道理，二是『無漏見』。『義』也有兩種含義：一是作為『境』的含義，因為『見分』以其為境；二是作為『義理』的含義，因為『真如』就是『理』。
問：染污的『末那識』，經常與四種煩惱相應，為什麼說它有『不共無明』呢？
答：論中說，應該說在這四種煩惱中，『無明』是主要的。雖然四種煩惱同時生起，也可以稱為『不共』，因為它從無始以來，一直內在昏昧，從不反省覺察，這是因為愚癡增上的緣故。乃至說與第七識相應的『無明』，無始以來恒常執行，障礙了對真實義理的智慧，這種殊勝的作用，是其他識所沒有的，只有這個識才有，所以稱為『不共』。而且，『不共無明』總共有兩種：一是『恒行不共』，是其他識所沒有的；二是『獨行不共』，這個識沒有。』 解釋說，『主』是自在的意思，是作為因和依靠的意思，其他煩惱以它為依靠，所以稱為『不共』。為什麼『無明』稱為『不共』呢？因為從無始以來，顯示了長夜的常起，恒常內在昏昧，說明一切時都不能明瞭空性的道理，從不反省覺察，彰顯了恒常執著于『我』，沒有遵循反省的時候。這個意思總的顯示了愚癡作為主導的自在含義。一是『恒行不共』，這個識是具有的，現在所討論的，是其他識所沒有的。二是『獨行不共』，是與忿等煩惱相應生起的緣故，所以稱為『獨行』。或者是不與其他煩惱同時生起的『無明』，獨自迷惑于諦理，這個識是沒有的。而且，『不共無明』，是因為『無明』是主導的緣故，稱為『不共』，因為『主』就是『不共』的含義。『不共』，就是『獨一』的含義。所謂『無明』是黑暗的含義，與第七識相應的『無明』，恒常執行不斷，是長久的黑暗的含義。由於長久的黑暗的緣故，稱為『長夜』。只有這個『無明』，是『長夜』的本體，其他法都沒有『長夜』的含義，只有這個是獨有的，所以稱為『不共』。除了這個以外，其他法有一類是長久相續的含義，而沒有黑暗的含義，或者有一類...
【English Translation】 English version: 『Asamskrta』 (conditioned phenomena) are divided into 『common』 and 『uncommon』 etc. Now, speaking of the 『uncommon』 『asamskrta』, it refers to the subtle and constantly operating 『Manas-vijnana』 (mind-consciousness). Its characteristics are difficult to know because it covers the principle of 『Anatma』 (no-self), and obscures 『Anasrava-jnana』 (undefiled wisdom), hence it is called 『covered reality』. 『Reality』 has two aspects: one is the principle of 『Anatma』, and the other is 『Anasrava-darsana』 (undefiled vision). 『Artha』 (meaning) also has two meanings: one is the meaning as 『Visaya』 (object), because 『Darsana-bhaga』 (the seeing aspect) takes it as its object; the other is the meaning as 『principle』, because 『Tathata』 (suchness) is the principle.
Question: The defiled 『Manas-vijnana』 is constantly associated with the four kleshas (afflictions), so why is it said to have 『uncommon avidya』 (ignorance)?
Answer: The treatise says that among these four kleshas, 『Avidya』 should be said to be the primary one. Although all four arise together, it can also be called 『uncommon』 because, from beginningless time, it has been inwardly confused and never reflected upon itself, due to the increase of ignorance. Even to say that the 『Avidya』 associated with the seventh consciousness has been constantly operating from beginningless time, obstructing the wisdom of true meaning, such a superior function is not possessed by other consciousnesses, only this consciousness has it, so it is called 『uncommon』. Moreover, there are two types of 『uncommon avidya』 in total: one is 『constantly operating uncommon』, which other consciousnesses do not have; the other is 『solely operating uncommon』, which this consciousness does not have. The explanation says that 『primary』 means the meaning of being independent, the meaning of being the cause and reliance, and other afflictions rely on it, so it is called 『uncommon』. Why is 『Avidya』 called 『uncommon』? Because from beginningless time, it shows the constant arising of the long night, constantly inwardly confused, indicating that at all times it cannot understand the principle of emptiness, never reflecting upon itself, manifesting the constant clinging to 『self』, without times of reflection. This meaning generally shows the meaning of ignorance as the dominant independence. One is 『constantly operating uncommon』, which this consciousness possesses, and what is being discussed now is what other consciousnesses do not have. Two is 『solely operating uncommon』, which arises in association with krodha (anger) etc., so it is called 『solely operating』. Or it is the 『Avidya』 that does not arise simultaneously with other afflictions, solely deluded about the truth, which this consciousness does not have. Moreover, 『uncommon avidya』 is called 『uncommon』 because 『Avidya』 is the primary one, because 『primary』 is the meaning of 『uncommon』. 『Uncommon』 is the meaning of 『unique』. The so-called 『Avidya』 is the meaning of darkness, and the 『Avidya』 associated with the seventh consciousness, constantly operating without interruption, is the meaning of prolonged darkness. Because of the prolonged darkness, it is called 『long night』. Only this 『Avidya』 is the substance of 『long night』, other dharmas do not have the meaning of 『long night』, only this one is unique, so it is called 『uncommon』. Apart from this, other dharmas have one type of prolonged continuous meaning, but without the meaning of darkness, or there is one type...
。雖有闇義。而無長相續義。應作四句分別。一者有是長而非是夜。如七俱貪等三及妙平二智相應心品等。二者有是夜而非是長。如前六識相應無明。三是長亦是夜。七俱無明是。四者非長非夜。前六識除無明。取余貪等。及因中善等。並果。中觀察成事。二智相應心品等。今此七俱無明。準此不但不與余識共。兼亦不與自聚貪等三共。謂雖與同聚貪等俱起。而貪等無長夜闇義。貪等以染著等為義。此以長闇為義。與彼不同。故名不共。此以第七恒時迷闇名不共。六識中者。無恒時義。但有獨起之義。名為不共。
問。恒行不共無明相應。有幾種義。
答。有四義。古德云。一是主者。謂前六識無明是客。有間斷故。第七無明是主。無間斷故。二恒行者。有漏位中。常起現行。不間斷。故名恒行。三不共者。不同第六識獨頭。名不共。第六不共。但不與餘九煩惱同起。名為不共。若第七名不共者。障無漏法勝故。又恒行不間斷故。四前六識通三性心時。此識無明。皆起現行。謂前六識善性心時。于施等不能亡相者。皆是第七恒行不共無明內執我。令六識等行施時。不能達三輪體空。又以有不共無明。常能為障。而令彼當生無漏智不生。此無明與第七識俱有故。至今不捨。故名俱行。又經云。眼色為緣。生
【現代漢語翻譯】 現代漢語譯本：即使存在晦澀的含義，也沒有長久持續的含義。應該作四句分別：第一種，有的是長久持續，但不是黑暗，例如七俱貪等三法以及與妙平二智相應的意識品類等。第二種，有的是黑暗，但不是長久持續，例如前六識相應的無明。第三種，既是長久持續又是黑暗，就是七俱無明。第四種，既不是長久持續也不是黑暗，前六識中去除無明，取其餘的貪等，以及因中的善等，還有果中觀察成就事物，與二智相應的意識品類等。現在這個七俱無明，依照這個標準，不僅不與其餘意識共同，也不同於自身聚集的貪等三法。意思是說，雖然與同聚的貪等一起生起，但貪等沒有長夜黑暗的含義，貪等以染著等作為含義，而七俱無明以長久黑暗作為含義，與它們不同，所以稱為不共。這是以第七識恒常的迷惑黑暗命名為不共。六識中的無明，沒有恒常的含義，只有獨自生起的含義，稱為不共。
問：恒行不共無明相應，有幾種含義？
答：有四種含義。古代德行高尚的人說：一是主導者，意思是前六識的無明是客，因為有間斷；第七識的無明是主，因為沒有間斷。二是恒常執行，在有漏的階段中，經常生起現行，不間斷，所以稱為恒行。三是不共，不同於第六識的獨頭意識，稱為不共。第六識的不共，只是不與其餘九種煩惱同時生起，稱為不共。如果第七識稱為不共，是因為它能阻礙無漏法的殊勝。而且恒常執行不間斷。四是前六識通達三性心的時候，這個識的無明，都會生起現行。意思是說，前六識是善性心的時候，對於佈施等不能忘卻表相的，都是第七識恒行不共無明內在執著於我，使得六識等在行佈施的時候，不能通達三輪體空的道理。又因為有不共無明，經常能夠成為障礙，使得它們應當生起的無漏智慧不能生起。這個無明與第七識共同具有，直到現在還不捨棄，所以稱為俱行。還有經書中說：眼和色為緣，生起……
【English Translation】 English version: Although there are obscure meanings, there is no meaning of long continuation. It should be distinguished by four sentences: First, there is that which is long-lasting but not darkness, such as the three of seven co-arisen greed, etc., and the mind categories corresponding to the two wisdoms of Wonderful Equality and Subtlety of Observation, etc. Second, there is that which is darkness but not long-lasting, such as the ignorance corresponding to the first six consciousnesses. Third, that which is both long-lasting and darkness is the seven co-arisen ignorance. Fourth, that which is neither long-lasting nor darkness includes the remaining greed, etc., apart from ignorance in the first six consciousnesses, as well as the good, etc., in the cause, and the accomplishment of observing things in the result, and the mind categories corresponding to the two wisdoms, etc. Now, this seven co-arisen ignorance, according to this standard, is not only not shared with other consciousnesses, but also not shared with the greed, etc., gathered in itself. It means that although it arises together with the greed, etc., of the same gathering, the greed, etc., do not have the meaning of long night darkness. Greed, etc., take attachment, etc., as their meaning, while this seven co-arisen ignorance takes long-lasting darkness as its meaning, which is different from them, so it is called 'not common'. This is named 'not common' because the seventh consciousness is constantly deluded and darkened. The ignorance in the six consciousnesses does not have the meaning of constancy, but only has the meaning of arising alone, so it is called 'not common'.
Question: How many meanings are there corresponding to the constantly acting 'not common' ignorance?
Answer: There are four meanings. Ancient virtuous people said: First, it is the master, meaning that the ignorance of the first six consciousnesses is a guest because it is intermittent; the ignorance of the seventh consciousness is the master because it is not intermittent. Second, it is constantly acting, in the stage of being with outflows, it constantly arises in manifestation, without interruption, so it is called 'constantly acting'. Third, it is 'not common', different from the solitary consciousness of the sixth consciousness, so it is called 'not common'. The 'not common' of the sixth consciousness is only that it does not arise simultaneously with the other nine afflictions, so it is called 'not common'. If the seventh consciousness is called 'not common', it is because it can obstruct the excellence of the outflow-free dharma. Moreover, it is constantly acting without interruption. Fourth, when the first six consciousnesses understand the three nature minds, the ignorance of this consciousness will arise in manifestation. It means that when the first six consciousnesses are of a virtuous nature, those who cannot forget the appearance of giving, etc., are all the seventh consciousness's constantly acting 'not common' ignorance internally clinging to self, causing the six consciousnesses, etc., to be unable to understand the principle of the emptiness of the three wheels when giving. Also, because there is 'not common' ignorance, it can often become an obstacle, causing the outflow-free wisdom that they should generate not to arise. This ignorance is jointly possessed with the seventh consciousness, and it is not abandoned until now, so it is called 'co-arisen'. Also, the sutras say: Eye and form as conditions, arise...
于眼識。乃至意法為緣。生於意識。若無此識。彼意非有。眼根色境為二緣。能發引得眼識。乃至意識法境為二緣。能發得意識。若無第七識者。即應第六識唯有一法境為緣。應無所依根緣也。既有俱有根者。明知即是第七識與第六識為俱有根。小乘雲。我宗取肉團。與第六識為依。何要別執有第七識耶。論主破云。亦不可說第六依於色故。第六必依意有。說意非是色故。又說第六有三分別。隨念計度自性分別故。若許第六依色而住者。即同前五識。無隨念計度二種分別。救云。我宗五識。根先識后故。即前念五根。發后念五識。論主破云。但有根者。如葉依種起。芽種俱時。影藉身生。身影同有。識依根發。理必同時。無前念根。發后念識故。既若五識有俱有根。將證第六亦須有俱有根。即第七識是也。引理證者。教中說有思量者。即是第七識。小乘雲。但是第六等無間。名思量意。何要別說第七為思量意耶。論主破云。且如第六意識現在前時。念等無間意。已滅無體。如何有思量用名意耶。且如第六識。若居現在時。雖有思量。恒名為識。不名意故。要待過去。方名意故。須信有第七識。具恒審思量。方得名意。意者。依止義。若等無間意。依此第七假得意名。俱有依止思量用故。又第七識與四惑俱。名為染污。
【現代漢語翻譯】 現代漢語譯本 由眼識開始，乃至意與法為緣，產生意識。如果沒有這個『識』（vijñāna），那個『意』（manas）就不會存在。眼根和色境是兩種緣，能夠引發和獲得眼識；乃至意識和法境是兩種緣，能夠引發和獲得意識。如果沒有第七識（末那識，manas-vijñāna），那麼第六識（意識，vijñāna）就只有法境這一種緣，應該沒有所依之根緣了。既然有俱有根，就明顯知道是第七識與第六識作為俱有根。小乘宗派說：『我宗認為肉團心與第六識作為所依，何必要另外執著有第七識呢？』論主反駁說：『也不可說第六識依賴於色，第六識必定依賴於意而存在，因為意不是色。』又說第六識有三種分別：隨念分別、計度分別和自性分別。如果允許第六識依賴於色而住，就和前五識一樣，沒有隨念和計度這兩種分別。小乘宗派辯解說：『我宗的五識，是根在前，識在後，所以是前唸的五根，引發后唸的五識。』論主反駁說：『只有根存在，就像葉子依賴種子而生起，但芽和種子是同時存在的；影子憑藉身體而生，身影是同時存在的。識依賴根而生髮，道理必然是同時的，沒有前唸的根，引發后唸的識的道理。』既然五識有俱有根，那麼要證明第六識也必須有俱有根，這個俱有根就是第七識。引用經文來證明，經典中說有『思量』者，指的就是第七識。小乘宗派說：『這只是第六識的等無間緣，名為思量意，何必要另外說第七識為思量意呢？』論主反駁說：『比如第六意識現在生起時，念等無間意已經滅盡，沒有實體，如何有思量的作用而名為意呢？』比如第六識，如果處於現在時，雖然有思量，但始終名為識，不名為意，一定要等到過去時，才名為意。所以必須相信有第七識，具有恒常審細的思量，才能得名為意。意，是依止的意思。等無間意，依賴於這個第七識，才假借得到意的名稱，因為它具有俱有的依止和思量的作用。而且第七識與四種煩惱同時存在，所以名為染污。
【English Translation】 English version arising from eye-consciousness (cakṣur-vijñāna). And so on, up to the mind (manas) and objects (dharma) being the conditions for the arising of consciousness (vijñāna). If this 'consciousness' (vijñāna) did not exist, that 'mind' (manas) would not exist. The eye-organ (cakṣur-indriya) and the object of sight (rūpa) are two conditions that can initiate and obtain eye-consciousness; and so on, up to consciousness and the object of mind being two conditions that can initiate and obtain consciousness. If there were no seventh consciousness (manas-vijñāna), then the sixth consciousness (vijñāna) would only have one condition, the object of mind, and should have no root-condition to rely on. Since there is a co-existent root, it is clear that the seventh consciousness and the sixth consciousness serve as the co-existent root. The Hīnayāna school says: 'Our school considers the physical heart (fleshly heart) as the basis for the sixth consciousness, why insist on a separate seventh consciousness?' The treatise master refutes: 'It cannot be said that the sixth consciousness relies on form (rūpa), the sixth consciousness must rely on mind (manas) to exist, because mind is not form.' Furthermore, it is said that the sixth consciousness has three kinds of discrimination: recollection (anusaṃdhāna), conceptualization (parikalpana), and self-nature (svabhāva). If it is allowed that the sixth consciousness dwells relying on form, it would be the same as the first five consciousnesses, without the two kinds of discrimination of recollection and conceptualization. The Hīnayāna school argues: 'In our school, the five consciousnesses have the root first and the consciousness later, so the five roots of the previous moment initiate the five consciousnesses of the subsequent moment.' The treatise master refutes: 'If there is only the root, it is like a leaf arising dependent on a seed, but the sprout and the seed exist simultaneously; a shadow arises dependent on the body, and the shadow and the body exist simultaneously. Consciousness arising dependent on the root must be simultaneous in principle; there is no principle of the root of the previous moment initiating the consciousness of the subsequent moment.' Since the five consciousnesses have a co-existent root, to prove the sixth consciousness also needs to have a co-existent root, which is the seventh consciousness. Quoting scripture to prove it, the scriptures say that there is 'thinking' (manana), which refers to the seventh consciousness. The Hīnayāna school says: 'This is just the sixth consciousness's immediately preceding condition (samanantara), called thinking mind, why separately say that the seventh consciousness is the thinking mind?' The treatise master refutes: 'For example, when the sixth consciousness is present, the immediately preceding mind of thought has already ceased and has no substance, how can it have the function of thinking and be called mind?' For example, the sixth consciousness, if it is in the present moment, although it has thinking, it is always called consciousness, not mind; it must wait until the past moment to be called mind. Therefore, one must believe that there is a seventh consciousness, which has constant and subtle thinking, to be called mind. Mind means reliance. The immediately preceding mind relies on this seventh consciousness to falsely obtain the name of mind, because it has the co-existent reliance and the function of thinking. Moreover, the seventh consciousness exists simultaneously with the four afflictions (kleśas), therefore it is called defiled (kliṣṭa).
恒審思量。名之為意。常有恒行不共無明。故名染污。正是有覆性。即覆真緣義。蔽凈妙智。恒審思量者。此揀第八前六識。恒者。不間斷。審者。決定執我法故。
問。第八亦無間斷。第六決定。有思量。何不名意。
答。有四句。一恒而非審。第八恒無間斷。不審思量我法故。二審而非恒。即第六。雖審思量。而非恒故。不名意也。前五俱非。非恒非審。第七俱攝。而恒審故。獨名意也。
問。第七思量何法。
答。執第八見分。思量有我法故。二乘無學無我執。以思量法我執故名意。佛果我法二執俱無。恒審思量無我理。佛果第七亦名意。
問。為第七自體有思量。為第七相應遍行中思。名思量意不。
答。取心所思量者。即八識皆有。思何獨第七。
問。若唯取自體有思量者。即何用心所中思耶。
答。具二義。一有相應思量。二亦自體思量。今取自體有思量名意。
問。心所與心王。一種是常審思量。執第八為我。如何不說心所為意。
答。言意者。依止義。心所雖恒審思量。非主。是劣法。非所依止故。不名意也。二者自體識有思量。與餘七識為所依止。唯取心王。即名意也。
問。若言自體有思量名意者。即第七有四分。何分名
【現代漢語翻譯】 現代漢語譯本
『恒審思量』，名為『意』（Manas）。它常時具有恒常的行相，與無明相應而不分離，所以稱為『染污』。正是因為它具有覆蓋性，即覆蓋真如實相的意義，遮蔽清凈微妙的智慧。『恒審思量』，這是爲了區別于第八識（Alaya-vijnana）和前六識。『恒』，指不間斷。『審』，指決定地執著我法。 問：第八識也無間斷，第六識也決定，也有思量，為什麼不稱為『意』？ 答：有四種情況。一是恒常而非審察，第八識恒常無間斷，但不審察思量我法。二是審察而非恒常，即第六識，雖然審察思量，但並非恒常，所以不稱為『意』。前五識既非恒常也非審察。第七識（末那識，Manas-vijnana）則兼具恒常和審察，所以獨稱為『意』。 問：第七識思量什麼法？ 答：它執著第八識的見分，思量有我法。二乘（聲聞、緣覺）的無學（Arhat）位沒有我執，因為思量法我執所以名為『意』。佛果位我法二執都已斷除，恒常審察思量無我之理，佛果位的第七識也不稱為『意』。 問：是第七識自體有思量，還是第七識相應的遍行心所中的思，名為思量意？ 答：如果取心所的思量，那麼八識都有思量，為何唯獨第七識稱為『意』？ 問：如果只取自體有思量，那麼用哪個心所中的思呢？ 答：兼具兩種意義。一是有相應的思量，二是也有自體思量。現在取自體有思量名為『意』。 問：心所與心王，一種是常時審察思量，執著第八識為我，為什麼不說心所為『意』？ 答：說『意』，是指依止的意義。心所雖然恒常審察思量，但並非主導，是劣法，不是所依止，所以不稱為『意』。二是自體識有思量，與其餘七識作為所依止，只取心王，就稱為『意』。 問：如果說自體有思量名為『意』，那麼第七識有四分，哪一分名
【English Translation】 English version
'Constant deliberation and thinking' is called 'Manas' (意). It constantly possesses a continuous characteristic, always associated with ignorance (Avidya) without separation, hence it is called 'defiled'. It is precisely because it has the nature of covering, that is, the meaning of covering the true reality, obscuring the pure and wonderful wisdom. 'Constant deliberation and thinking' is to distinguish it from the eighth consciousness (Alaya-vijnana) and the first six consciousnesses. 'Constant' means without interruption. 'Deliberation' means decisively clinging to self and dharma. Question: The eighth consciousness is also uninterrupted, the sixth consciousness is also decisive, and it also has deliberation. Why is it not called 'Manas'? Answer: There are four situations. First, constant but not deliberative, the eighth consciousness is constant and uninterrupted, but it does not deliberately think about self and dharma. Second, deliberative but not constant, that is, the sixth consciousness, although it deliberates and thinks, it is not constant, so it is not called 'Manas'. The first five consciousnesses are neither constant nor deliberative. The seventh consciousness (Manas-vijnana) combines both constant and deliberative, so it is uniquely called 'Manas'. Question: What dharma does the seventh consciousness deliberate on? Answer: It clings to the perception-aspect (見分) of the eighth consciousness, thinking that there is self and dharma. The Arhats (無學) of the Two Vehicles (聲聞, 緣覺) do not have self-clinging, because they deliberate on dharma and self-clinging, so it is called 'Manas'. In the Buddha-fruit position, both self and dharma clinging have been eliminated, constantly and deliberately thinking about the principle of no-self, so the seventh consciousness in the Buddha-fruit position is also not called 'Manas'. Question: Is it that the seventh consciousness itself has deliberation, or is it the thinking in the universal mental functions (遍行) associated with the seventh consciousness that is called deliberative Manas? Answer: If we take the deliberation of the mental functions, then all eight consciousnesses have deliberation. Why is only the seventh consciousness called 'Manas'? Question: If we only take the deliberation that the self has, then which mental function's thinking is used? Answer: It has two meanings. One is that there is associated deliberation, and the other is that there is also self-deliberation. Now we take the self-deliberation as 'Manas'. Question: The mental functions and the mind-king, one is constantly deliberating and thinking, clinging to the eighth consciousness as self, why not say that the mental functions are 'Manas'? Answer: Saying 'Manas' refers to the meaning of reliance. Although the mental functions are constantly deliberating and thinking, they are not the main thing, they are inferior dharmas, and they are not the basis of reliance, so they are not called 'Manas'. Second, the self-consciousness has deliberation, and it is the basis of reliance for the other seven consciousnesses, so only the mind-king is taken, and it is called 'Manas'. Question: If it is said that the self has deliberation and is called 'Manas', then the seventh consciousness has four aspects, which aspect is called
思量意。
答。有二解。第一見分名思量。內二分不名思量。但名意。見分不名意。有思量。以是用故。思量我無我。內二分不能思量我無我。但名意。以是體故。第二見分是思量相。相者。體相。相狀。內二分是思量性。即內外皆名意。三分皆思量。但除相分。相分是所量境也。
問。何以得知。內外三分總是思量。
答。識論云。思量為性相。內二分是體。名思量性。外見分是思量相。是用。一種是思量。三分皆名意。即不取相分名思量。以無能緣用故。
問。見分緣執我法。即思量我故。得名思量。自證分不緣於我相分。如何自證分亦名思量。
答。自證分證。彼見分思量我執故。亦名思量也。
問。見分思量我。是非量攝。自證分證。彼見分思量我。自證分。亦是非量耶。
答。見分思量我。見分妄執。故名非量。自證是內證見分妄執故。自證體是現量。即體用皆是思量。即內二分亦名意。亦名識。見分亦名意。亦名識。是意之用故。思量是用。意是體。思量即意。持業釋也。
問。第七識但緣第八見分為我。云何不取相分。及內二分等。
答。相分間斷。又是外緣。內二分作用沉隱難知。不執也。種子無作用故。不執為我。以見分作用顯現故。
【現代漢語翻譯】 現代漢語譯本 思量意（Manas）。
答：有兩種解釋。第一種，見分（Vijnana-bhaga，識的能見部分）名為思量。內二分（自證分Svasamvedana-bhaga和證自證分Svasamvedanasamvedana-bhaga，識的自我認知部分和對自我認知的認知部分）不名為思量，但名為意（Manas）。見分不名為意，但有思量作用。因為這個緣故，見分能思量我（Atman）與無我（Anatman）。內二分不能思量我與無我，但名為意，因為這是它們的體性。
第二種，見分是思量相（Manas-laksana，思量的表相），相者，指體相（本質）、相狀（狀態）。內二分是思量性（Manas-svabhava，思量的體性），即內外都名為意。三分都具有思量作用，但相分（Nimitta-bhaga，識的所緣對像）除外，因為相分是所量境（prameya，被認知的對象）。
問：如何得知內外三分總是思量？
答：《識論》（Vijnaptimatrata-siddhi-sastra）中說，思量為體性和表相。內二分是體，名為思量性。外見分是思量相，是用。一種是思量，三分都名為意。即不取相分名為思量，因為它沒有能緣的作用。
問：見分緣執我法（Atma-dharma，關於我的法），即思量我，所以得名思量。自證分不緣於我相分，如何自證分也名為思量？
答：自證分證知見分思量我執的緣故，也名為思量。
問：見分思量我，是非量（apramana，非正確的認知）所攝。自證分證知見分思量我，自證分也是非量嗎？
答：見分思量我，見分是虛妄執著，所以名為非量。自證分是內在證知見分的虛妄執著，所以自證分的體是現量（pratyaksa，直接認知）。即體和用都是思量。即內二分也名為意，也名為識（Vijnana）。見分也名為意，也名為識，是意的作用的緣故。思量是用，意是體，思量即是意，是持業釋（karmadharaya，一種複合詞的構成方式）。
問：第七識（末那識Manas-vijnana）但緣第八識（阿賴耶識Alaya-vijnana）的見分以為我，為什麼不取相分以及內二分等？
答：相分是間斷的，又是外緣。內二分的作用沉隱難以知曉，所以不執著。種子（bija，業的潛在力量）沒有作用的緣故，不執著為我。因為見分的作用顯現的緣故。
【English Translation】 English version Deliberation (Manas).
Answer: There are two explanations. First, the seeing-division (Vijnana-bhaga, the cognitive aspect of consciousness) is called deliberation. The inner two divisions (self-awareness division Svasamvedana-bhaga and the self-awareness-awareness division Svasamvedanasamvedana-bhaga, the self-reflective aspects of consciousness) are not called deliberation, but are called Manas. The seeing-division is not called Manas, but it has the function of deliberation. Because of this, the seeing-division can deliberate on self (Atman) and non-self (Anatman). The inner two divisions cannot deliberate on self and non-self, but are called Manas, because this is their nature.
Second, the seeing-division is the appearance of deliberation (Manas-laksana), 'appearance' referring to essence and state. The inner two divisions are the nature of deliberation (Manas-svabhava), meaning both inner and outer are called Manas. All three divisions have the function of deliberation, except for the object-division (Nimitta-bhaga, the object of cognition), because the object-division is the object to be measured (prameya, the object being cognized).
Question: How do we know that the inner and outer three divisions are all deliberation?
Answer: The Treatise on Consciousness-only (Vijnaptimatrata-siddhi-sastra) says that deliberation is nature and appearance. The inner two divisions are the essence, called the nature of deliberation. The outer seeing-division is the appearance of deliberation, which is the function. One kind is deliberation, and all three divisions are called Manas. That is, the object-division is not taken as deliberation, because it has no function of being able to cognize.
Question: The seeing-division grasps at the dharma of self (Atma-dharma, the teachings about self), that is, it deliberates on self, so it is called deliberation. The self-awareness division does not grasp at the object-division of self, so how is the self-awareness division also called deliberation?
Answer: The self-awareness division knows that the seeing-division is deliberating on the attachment to self, so it is also called deliberation.
Question: The seeing-division deliberates on self, which is included in non-valid cognition (apramana, incorrect cognition). The self-awareness division knows that the seeing-division is deliberating on self, is the self-awareness division also non-valid cognition?
Answer: The seeing-division deliberates on self, and the seeing-division is falsely attached, so it is called non-valid cognition. The self-awareness division is the inner knowing of the seeing-division's false attachment, so the essence of the self-awareness division is direct perception (pratyaksa, immediate cognition). That is, both essence and function are deliberation. That is, the inner two divisions are also called Manas, and also called consciousness (Vijnana). The seeing-division is also called Manas, and also called consciousness, because it is the function of Manas. Deliberation is the function, Manas is the essence, deliberation is Manas, which is a karmadharaya (a type of compound word formation).
Question: The seventh consciousness (Manas-vijnana) only grasps at the seeing-division of the eighth consciousness (Alaya-vijnana) as self, why does it not grasp at the object-division and the inner two divisions, etc.?
Answer: The object-division is intermittent, and it is an external condition. The function of the inner two divisions is hidden and difficult to know, so it is not grasped. The seeds (bija, the potential force of karma) have no function, so they are not grasped as self. Because the function of the seeing-division is manifest.
問。第七識三量假實。如何分別。
答。古釋三量分別者。第七見分是非量。境不稱心故。其第八見分。本非是我。今第七妄執為我。即不稱本質。又親緣第八見分不著。變相分緣。相分。本非是我。第七又執為我。又不稱相分。即兩重不稱境。故知非量。假實分別者。第七緣他本質。第八見分不著。但緣得中間假我相分故。境假非實。
問。中間相分。為定是假。為亦通實。
答。第七中間相分是假。無實種生。但從兩頭起。此相分。仍通二性。若一半從本質上起者。是無覆性。即屬本質。若一半從自能緣第七見分上起者。同見分。是有覆性。但兩頭心法爍起。成一相分。今言境假者。但約隨妄心我相分以說。
問。若言第七當情相分但是假。從兩頭起。通二性者。應可第七所緣我相分中。一半有覆。一半無覆。一半是我。一半非我。
答。其第八見分上所起無覆性相分。與能緣第七妄心遍計相分。密合一處。若是第七但自執妄起遍計有覆性假相分。為自內我。雖密合一處。亦不犯所執我中通二性過。如水中鹽味。但執是水。不執于鹽。水與鹽元不相離。
問。第七自有相分。如何不自緣相分。緣他第八見分為我耶。
答。古德云。今言緣見分者。即是疏緣。若
【現代漢語翻譯】 現代漢語譯本：
問：第七識（Manas-vijnana，末那識）的三量（tri-mana，衡量）是假是實？如何分別？ 答：古德解釋三量的分別：第七識的見分（darsana-bhaga，能見部分）是非量（a-pramana，不正確的衡量），因為它所緣的境不符合真實的心性。第八識（Alaya-vijnana，阿賴耶識）的見分，本來不是『我』（atman，神我），現在第七識妄執為『我』，就不符合它的本質。而且，第七識親緣第八識的見分卻不執著，反而去緣變現出來的相分（nimitta-bhaga，所見部分）。相分，本來不是『我』，第七識又執著為『我』，又不符合相分。這就是兩重不符合境，所以知道它不是正確的衡量。假實分別：第七識緣的是第八識的本質，第八識的見分並不執著，只是緣取中間虛假的『我』相分，所以境是假的，不是真實的。 問：中間的相分，是確定為假的，還是也通於真實？ 答：第七識中間的相分是假的，沒有真實的種子生起，只是從兩頭生起。這個相分，仍然通於二性（dvi-svabhava，兩種性質）。如果一半是從本質上生起的，就是無覆性（anivrita，無覆蓋的性質），屬於本質。如果一半是從能緣的第七識見分上生起的，就和見分一樣，是有覆性（savrita，有覆蓋的性質）。但是兩頭的心法閃爍生起，成為一個相分。現在說境是假的，只是就隨著妄心所執著的『我』相分來說。 問：如果說第七識當下的相分只是假的，從兩頭生起，通於二性，那麼第七識所緣的『我』相分中，應該一半是有覆性，一半是無覆性，一半是『我』，一半不是『我』。 答：第八識見分上所生起的無覆性相分，與能緣的第七識妄心遍計（parikalpita，虛妄分別）的相分，緊密地結合在一起。如果是第七識只是自己執著妄起遍計的有覆性假相分，作為自己的內在『我』，即使緊密地結合在一起，也不犯所執著的『我』中通於二性的過失。就像水中的鹽味，只是執著是水，不執著于鹽。水和鹽原本不相離。 問：第七識自有相分，為什麼不自己緣自己的相分，而緣他第八識的見分作為『我』呢？ 答：古德說，現在說緣見分，就是疏遠地緣。
【English Translation】 English version:
Question: How are the three measures (tri-mana) of the seventh consciousness (Manas-vijnana) distinguished as false or real? Answer: The ancient explanation of the three measures is as follows: The seeing-aspect (darsana-bhaga) of the seventh consciousness is a non-measure (a-pramana) because the object it apprehends does not accord with the true nature of mind. The seeing-aspect of the eighth consciousness (Alaya-vijnana) is fundamentally not a 'self' (atman), but the seventh consciousness mistakenly clings to it as 'self,' which does not accord with its essence. Furthermore, it does not cling to the seeing-aspect of the eighth consciousness, which is its direct object, but instead clings to the manifested image-aspect (nimitta-bhaga). This image-aspect is fundamentally not a 'self,' but the seventh consciousness clings to it as 'self,' which also does not accord with the image-aspect. Thus, there is a double non-accordance with the object, so it is known to be an incorrect measure. Regarding the distinction between false and real: the seventh consciousness apprehends the essence of the eighth consciousness, but the seeing-aspect of the eighth consciousness does not cling to it; it only apprehends the false 'self' image-aspect in between. Therefore, the object is false, not real. Question: Is the intermediate image-aspect definitely false, or does it also have a connection to reality? Answer: The intermediate image-aspect of the seventh consciousness is false; it does not arise from real seeds. It arises only from both ends. This image-aspect still connects to two natures (dvi-svabhava). If half of it arises from the essence, it is of the un-obscured nature (anivrita), belonging to the essence. If half of it arises from the seeing-aspect of the seventh consciousness, which is the perceiving subject, it is of the obscured nature (savrita), like the seeing-aspect. However, the mental phenomena from both ends flash into existence, forming one image-aspect. Now, when we say the object is false, we are only speaking in terms of the 'self' image-aspect clung to by the deluded mind. Question: If it is said that the image-aspect of the seventh consciousness is only false, arising from both ends and connecting to two natures, then within the 'self' image-aspect apprehended by the seventh consciousness, should half be obscured and half be un-obscured, half be 'self' and half be not 'self'? Answer: The un-obscured image-aspect arising from the seeing-aspect of the eighth consciousness is closely combined with the image-aspect of the seventh consciousness's deluded mind, which is a product of conceptual construction (parikalpita). If the seventh consciousness only clings to the false image-aspect of the obscured nature, which is a product of its own deluded conceptual construction, as its inner 'self,' even if they are closely combined, it does not commit the fault of the clung-to 'self' connecting to two natures. It is like the taste of salt in water; one only clings to the water, not to the salt. The water and salt are fundamentally inseparable. Question: The seventh consciousness has its own image-aspect. Why does it not apprehend its own image-aspect, but instead apprehend the seeing-aspect of the eighth consciousness as 'self'? Answer: Ancient masters have said that when we speak of apprehending the seeing-aspect, it is an indirect apprehension.
言親者。唯識義何在。
又問。設許疏緣第八者。且第七自識於何法上起執。
答。于自識相分起執。
又問。相見何別。
答。若論外境。相見全殊。若就心論。相見無異。相即是見。故經云。心如相顯現。見如心所依。
問。若無末那。有何等過。
答。若無第七。則無凡可厭。無聖可欣。凡聖不成。染凈俱失。論云。是故定應別有此意。又契經說。無想有情。一期生中。心心所滅。若無此識。彼應無染。謂彼長時無六轉識。若無此意。我執便無。乃至故應別有染污末那。于無想天。恒起我執。由斯賢聖。同訶厭彼。又契經說。異生善染無記心時。恒帶我執。若無此識。彼不應有。謂異生類。三性心時。雖外起諸業。而內恒執我。內執我故。令六識中所起施等。不能亡相。故瑜伽說。染污末那。為識依止。彼未滅時。相了別縛。不得解脫。末那滅已。相縛解脫。言相縛者。調于境相。不能了達如幻事等。由斯見分相分所拘。不得自在。故名相縛。依如是義。有伽陀言。如是染污意。是識之所依。此意未滅時。識縛終不脫。釋云。于無想天。恒起我執。由斯賢聖。同訶厭彼者。有第七于彼起我執。是異生故。出定已后。復沉生死。起諸煩惱。聖賢訶彼。若無第七。不應訶彼。
【現代漢語翻譯】 現代漢語譯本 關於『親』（言親者）的說法，唯識宗的意義何在？
又問：如果承認有疏遠關係的第八識（第八識：阿賴耶識，儲存所有經驗的根本識），那麼第七識（第七識：末那識，恒常執著『我』的識）在什麼法上產生執著？
答：在自識的相分（相分：認識對像在意識中的呈現）上產生執著。
又問：相分和見分（見分：能認識的主體）有什麼區別？
答：如果從外境來說，相分和見分完全不同。如果就心來說，相分和見分沒有區別。相分就是見分。所以經中說：『心如相顯現，見如心所依。』
問：如果沒有末那識（末那識：第七識，恒常執著『我』的識），會有什麼過失？
答：如果沒有第七識，就沒有凡夫所厭惡的，沒有聖人所欣喜的，凡夫和聖人就不能成立，染污和清凈都將失去。《瑜伽師地論》說：『因此必定應該另外有這個意（末那識）。』又《契經》說：『無想有情（無想有情：生於無想天的眾生），在一期生命中，心和心所（心所：伴隨心識生起的各種心理活動）都滅盡。』如果沒有這個識，他們應該沒有染污。因為他們長時間沒有前六轉識（前六轉識：眼識、耳識、鼻識、舌識、身識、意識）。如果沒有這個意（末那識），我執（我執：對『我』的執著）便不存在。乃至所以應該另外有染污的末那識，在無想天中，恒常生起我執。因此賢聖（賢聖：有德行的聖人）共同呵斥厭惡他們。又《契經》說：『異生（異生：凡夫）在善、染、無記（無記：非善非惡的狀態）的心生起時，恒常帶著我執。』如果沒有這個識，他們不應該有我執。因為異生這類眾生，在三性（三性：善、惡、無記）心生起時，雖然對外造作各種業，而內心恒常執著於我。因為內心執著於我，使得六識中所生起的佈施等等，不能忘卻對相的執著。所以《瑜伽師地論》說：『染污的末那識，是識的依止。』當它沒有滅除時，對境相的了別束縛，就不能解脫。末那識滅除后，對相的束縛就解脫。』所說的『相縛』，是指執著于境相，不能了達如幻事等等。因此見分和相分被拘束，不能自在，所以名叫『相縛』。依據這樣的意義，有伽陀（伽陀：偈頌）說：『如此染污意，是識之所依。此意未滅時，識縛終不脫。』解釋說：『在無想天中，恒常生起我執，因此賢聖共同呵斥厭惡他們』，是因為有第七識在那裡生起我執，因為是異生，出定以後，又沉溺於生死，生起各種煩惱，聖賢呵斥他們。如果沒有第七識，不應該呵斥他們。
【English Translation】 English version Regarding the statement about 'kinship' (言親者), what is the meaning in the context of Yogācāra (唯識)?
Furthermore, it is asked: If we admit that the eighth consciousness (第八識: Ālaya-vijñāna, the fundamental consciousness that stores all experiences) has a distant relationship, then on what dharma (法) does the seventh consciousness (第七識: Manas-vijñāna, the consciousness that constantly clings to 'self') arise its attachment?
Answer: It arises its attachment on the image-aspect (相分) of its own consciousness.
Question: What is the difference between the image-aspect (相分) and the perception-aspect (見分)?
Answer: If we speak from the perspective of external objects, the image-aspect and the perception-aspect are completely different. If we speak from the perspective of the mind, there is no difference between the image-aspect and the perception-aspect. The image-aspect is the perception-aspect. Therefore, the sutra says: 'The mind manifests like the image, and the perception relies on the mind.'
Question: If there is no Manas-vijñāna (末那識), what faults would there be?
Answer: If there is no seventh consciousness, then there would be nothing for ordinary beings to detest, and nothing for sages to rejoice in. Ordinary beings and sages would not be established, and both defilement and purity would be lost. The Yogācārabhūmi-śāstra (瑜伽師地論) says: 'Therefore, it must be that there is another such mind (Manas-vijñāna).' Also, the Agama Sutra (契經) says: 'Sentient beings in the realm of non-perception (無想有情), during one life span, have their mind and mental factors (心所) extinguished.' If there were no such consciousness, they should have no defilement. This is because they have not had the first six consciousnesses (前六轉識) for a long time. If there were no such mind (Manas-vijñāna), the attachment to self (我執) would not exist. Therefore, there must be a defiled Manas-vijñāna, which constantly arises attachment to self in the realm of non-perception. Therefore, sages and saints (賢聖) together rebuke and detest them. Also, the Agama Sutra says: 'When ordinary beings (異生) have wholesome, defiled, or neutral (無記) minds, they constantly carry attachment to self.' If there were no such consciousness, they should not have attachment to self. This is because ordinary beings, when the three types of minds (三性) arise, although they outwardly create various karmas, they inwardly constantly cling to self. Because they inwardly cling to self, the acts of generosity and so on that arise in the six consciousnesses cannot forget the attachment to appearances. Therefore, the Yogācārabhūmi-śāstra says: 'The defiled Manas-vijñāna is the basis of consciousness.' When it is not extinguished, the bondage of distinguishing appearances cannot be liberated. When the Manas-vijñāna is extinguished, the bondage of appearances is liberated.' The so-called 'bondage of appearances' refers to being attached to the appearances of objects and not being able to realize that they are like illusions. Therefore, the perception-aspect and the image-aspect are constrained and not free, so it is called 'bondage of appearances.' According to this meaning, there is a gatha (伽陀: verse) that says: 'Such a defiled mind is the basis of consciousness. When this mind is not extinguished, the bondage of consciousness will never be released.' The explanation says: 'In the realm of non-perception, attachment to self constantly arises, therefore sages and saints together rebuke and detest them,' because the seventh consciousness arises attachment to self there. Because they are ordinary beings, after emerging from samadhi, they again sink into samsara and generate various afflictions. Sages and saints rebuke them. If there were no seventh consciousness, they should not be rebuked.
無過失果。由執我故。令六識中所起施等不能亡相者。此我外緣。行相粗動。非第七起。由第七故。第六起此。全由七生。增明為論。第六識中。我執體有間斷。通三性心。間雜生故。第七不緣外境生故。已上略錄第七末那。諸教同詮。群賢共釋。創入道者。此意須明。是起凡聖之因。宜窮體性。乃立解惑之本。可究根原。迷之則為人法。執之愚。悟之則成平等性之智。于諸識內。獨得意名。向有漏中。作無明主。不間不斷。無想定治而不消。常審常恒。四空天避而還起。雖有覆而無記。不外執而內緣。常起現行。能蔽真而障道。唯稱不共。但成染而潤生。是以欲透塵勞。須知要徑。將施妙藥。先候病原。若細意推尋。冥心體察。則何塵而不出。何病而不消。斷惑之門。斯為要矣。
宗鏡錄卷第五十二
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第五十三
慧日永明寺主智覺禪師延壽集
第三能變者。唯識論頌云。次第三能變。差別有六種。了境為性相。善不善俱非。此三能變。是了別境識。自證分是了別性。見分是了別相。有覆有記。識。以了境為自性。即複用彼為行相故。則了境者。是識自性。亦是行相。行相是用。故
【現代漢語翻譯】 現代漢語譯本 無過失果：由於執著于『我』的緣故，導致六識（眼識、耳識、鼻識、舌識、身識、意識）中所產生的佈施等行為，都無法擺脫對『相』的執著。這種『我』是外在的因緣，其行為粗糙而動盪，並非由第七識（末那識）直接產生，而是由第七識所引發，完全依賴於第七識而生起。爲了更清楚地闡明這一點，我們在此進行討論。在第六識（意識）中，『我執』的本體是有間斷的，並且貫通於善、惡、非善非惡三種心性，因為它是間雜而生的。而第七識則不緣于外在境界而生起。以上簡要地記錄了關於第七末那識的各種教義，這些教義被眾多的賢者共同解釋。對於初入佛道的人來說，必須明白這個道理，因為它是產生凡夫和聖人的根本原因，應該徹底探究它的體性和本質，才能建立起解決疑惑的根本，可以追究其根源。迷惑於它，就會執著於人法，變得愚昧；領悟它，就能成就平等性智。在所有的識中，唯獨第七識獲得了『意』的特殊名稱，在有漏的境界中，它充當著無明的首領。它不間斷地持續存在，即使通過無想定也無法消除它。它總是審視和恒常存在，即使是四空天的境界也只能暫時躲避它，最終還會重新生起。雖然它具有覆障的作用，但本身是無記的，它不向外執著，而是向內攀緣，總是生起現行，能夠遮蔽真如，障礙菩提道，因此被稱為『不共』。它只是促成染污，滋潤生死輪迴。因此，想要超越塵世的煩惱，就必須知道這條重要的途徑；想要施用妙藥，就必須先了解病根。如果仔細地推尋，冥心地體察，那麼還有什麼塵勞不能去除，什麼病癥不能消除呢？斷除迷惑的法門，就在於此了。
《宗鏡錄》卷第五十二
戊申年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第五十三
慧日永明寺住持智覺禪師延壽 輯
第三能變識：《唯識論》的頌文說：『次第三能變，差別有六種，了境為性相，善不善俱非。』這第三能變識，是了別境界的識。自證分是了別的體性，見分是了別的相狀。有覆有記的識，以了別境界作為它的自性，並且又用它作為行相，因此，了別境界，既是識的自性，也是行相。行相是作用。
【English Translation】 English version The Fruit of No Error: Because of attachment to 'self', the acts of giving (施, shī) and so on arising in the six consciousnesses (六識, liùshì - eye, ear, nose, tongue, body, and mind consciousnesses) cannot escape attachment to 'form' (相, xiàng). This 'self' is an external condition, its behavior is coarse and turbulent, not directly arising from the seventh consciousness (末那識, Mò nà shì - Manas-vijnana). It is caused by the seventh consciousness, entirely dependent on the seventh consciousness for its arising. To clarify this further, we will discuss it here. In the sixth consciousness (意識, Yìshì - Vijnana), the substance of 'self-attachment' (我執, wǒzhí) is intermittent, and it pervades the three natures of mind (三性心, sānxìngxīn - wholesome, unwholesome, and neutral), because it arises mixedly. The seventh consciousness does not arise from external realms. The above briefly records the various teachings about the seventh Manas-vijnana, which are commonly explained by many sages. For those who are newly entering the Buddhist path, it is necessary to understand this principle, because it is the fundamental cause of producing ordinary beings and sages. One should thoroughly investigate its substance and essence in order to establish the foundation for resolving doubts and to pursue its origin. Being deluded by it leads to attachment to persons and dharmas, becoming ignorant; understanding it leads to the attainment of the Wisdom of Equality (平等性智, píngděngxìngzhì). Among all the consciousnesses, only the seventh consciousness obtains the special name of '意' (yì - mind/intention). In the realm of outflows (有漏, yǒulòu), it acts as the leader of ignorance (無明, wúmíng). It exists continuously and uninterruptedly, and even through Nirodha-samapatti (無想定, wúxiǎngdìng) it cannot be eliminated. It is always examining and constantly existing, and even the realms of the Four Formless Realms (四空天, sìkōngtiān) can only temporarily avoid it, and it will eventually arise again. Although it has the function of obscuration, it is itself neutral (無記, wújì). It does not cling outwardly, but inwardly grasps, always arising in manifestation, able to obscure the True Thusness (真如, zhēnrú) and obstruct the path to enlightenment (菩提道, pútídào), therefore it is called 'uncommon' (不共, bùgòng). It only promotes defilement and nourishes the cycle of birth and death. Therefore, if one wants to transcend the defilements of the world, one must know this important path; if one wants to administer the wonderful medicine, one must first understand the root of the illness. If one carefully investigates and meditatively contemplates, then what defilement cannot be removed, and what illness cannot be eliminated? The gateway to cutting off delusion lies in this.
Zong Jing Lu, Volume 52
Engraved by the Great Treasury Supervision Department in the year of Wu Shen Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 53
Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yong Ming Temple
The Third Transformation: The verse in the Vijnaptimatrata-siddhi Sastra (唯識論, Wéishì lùn) says: 'The third transformation, with six kinds of distinctions, apprehending the realm as its nature and appearance, neither wholesome nor unwholesome.' This third transformation is the consciousness that distinguishes realms. The Self-cognition division (自證分, zìzhèngfēn) is the nature of distinguishing, and the Perception division (見分, jiànfēn) is the appearance of distinguishing. The consciousness that is obscured and marked takes distinguishing the realm as its own nature, and also uses it as its activity. Therefore, distinguishing the realm is both the nature of the consciousness and its activity. Activity is function.
識論云。隨六根境。種類異故。或名色識。乃至法識。隨境立名。順識義故。謂於六境。了別名識。色等五識。唯了色等。法識通能了一切法。或能了別法。獨得法識名。故六識名。無相濫失。
問。若心外無實色。則眼等五識無有所緣。
答。識論云。雖非無色。而是識變。謂識生時。內因緣力。變似眼等色等相現。即以此相。為所依緣。然眼等根。非現量得。以能發識。比知是有。此但功能。非外所造。外有對色。理既不成。故應但是內識變現。釋云。眼等雖有所依所緣之色。而是識所變現。非是心外。別有極微。以成根境。但八識生時。內因緣種子力等。第八識變似五根五塵。眼等五識。依彼所變根。緣彼本質塵境。雖親不得。要托彼生。實于本識色塵之上。變作五塵相現。即以彼五根為所依。以彼及此二種五塵。為所緣緣。五識若不託第八所變。便無所緣緣。所緣緣中。有親疏故。然眼等根。非現量得者。色等五塵。世間共見。現量所得。眼等五根。非現量得。除第八識緣。及如來等緣。是現量得。世不共言。余散心中。無現量得。此但能有發識之用。此知是有。此但有功能。非是心外別有大種所造之色。此功能言。即是發生五識作用。觀用知體。如觀生芽。比知種體是有。所以密嚴經偈云。眼
【現代漢語翻譯】 現代漢語譯本： 《識論》中說：『隨著六根所對的境界種類不同，就有了色識乃至法識的名稱。』這是隨著境界來建立名稱，順應了識的意義。也就是說，對於六境的了別作用就叫做識。色等五識只能了別色等五塵，而法識則能普遍地了別一切法。或者說，能夠了別法的，就單獨得到法識的名稱。因此，六識的名稱不會有互相混淆的錯誤。
問：如果心外沒有真實的色法，那麼眼等五識就沒有所緣的對象了。
答：《識論》中說：『雖然不是沒有色法，但這些色法是識所變現的。』也就是說，識產生的時候，由於內在因緣的力量，變現出類似於眼根等和色塵等相狀顯現出來，就以這些相狀作為所依和所緣。然而，眼等根不是通過現量獲得的，而是通過它能夠引發識的作用，從而推知它是存在的。這僅僅是一種功能，不是外在事物所造作的。外在有對的色法，在道理上是不能成立的，所以應當僅僅是內在識的變現。』解釋說，眼等雖然有所依和所緣的色法，但這些都是識所變現的，不是在心外另外存在極微來構成根和境。只是在第八識產生的時候，由於內在因緣種子力量等的作用，第八識變現出類似於五根和五塵。眼等五識，依靠它所變現的根，緣取它所變現的本質塵境。雖然不能直接得到，但必須要依託它才能產生。實際上，在第八識的色塵之上，變現出五塵的相狀顯現出來，就以那五根作為所依，以那五根和這五塵兩種作為所緣緣。五識如果不依託第八識所變現的，就沒有所緣緣。在所緣緣中，有親疏的差別。然而，眼等根不是通過現量獲得的，色等五塵是世間人共同見到的，是通過現量獲得的。眼等五根不是通過現量獲得的，除非是第八識所緣，以及如來等所緣，才是通過現量獲得的，世間人不會共同談論。其餘散亂心中，沒有現量獲得。這僅僅能夠有引發識的作用，因此知道它是存在的。這僅僅有功能，不是心外另外有地水火風四大種所造作的色法。這個功能，就是發生五識的作用。通過觀察作用來了解本體，就像觀察生出的嫩芽，從而推知種子的本體是存在的。所以《密嚴經》的偈頌說：『眼（cakṣus）
【English Translation】 English version: The Vijñaptimātratāsiddhi-śāstra (Treatise on the Establishment of Consciousness-Only) says: 'According to the differences in the objects of the six roots, there are names such as color-consciousness, and even dharma-consciousness.' This establishes names according to the objects, in accordance with the meaning of consciousness. That is to say, the function of distinguishing the six objects is called consciousness. The five consciousnesses such as color-consciousness can only distinguish the five objects such as color, while dharma-consciousness can universally distinguish all dharmas. Or, that which can distinguish dharmas alone obtains the name of dharma-consciousness. Therefore, the names of the six consciousnesses do not have errors of mutual confusion.
Question: If there are no real colors outside the mind, then the five consciousnesses such as eye-consciousness have no object to be aware of.
Answer: The Vijñaptimātratāsiddhi-śāstra says: 'Although it is not that there are no colors, these colors are transformations of consciousness.' That is to say, when consciousness arises, due to the power of internal causes and conditions, it transforms and manifests appearances similar to the eye-root, etc., and color-objects, etc. These appearances are then taken as the basis and object of awareness. However, the eye-root, etc., are not obtained through direct perception (pratyakṣa), but rather it is inferred that they exist because they can give rise to consciousness. This is merely a function, not created by external things. External, resistant colors cannot be established in principle, so they should merely be transformations manifested by internal consciousness.' The explanation says that although the eye-root, etc., have colors that are their basis and object of awareness, these are all transformations of consciousness, and there are no separate, extremely small particles outside the mind that constitute the root and object. It is only when the eighth consciousness (ālaya-vijñāna) arises that, due to the power of internal causes, conditions, and seeds, etc., the eighth consciousness transforms and manifests appearances similar to the five roots and five objects. The five consciousnesses such as eye-consciousness rely on the root that it transforms and cognize the essential object that it transforms. Although they cannot be obtained directly, they must rely on it to arise. In reality, on top of the color-object of the eighth consciousness, it transforms and manifests the appearances of the five objects, and then takes those five roots as the support, and takes those five roots and these five objects as the object-condition (ālambana-pratyaya). If the five consciousnesses do not rely on the transformations of the eighth consciousness, they have no object-condition. Among the object-conditions, there are differences in closeness and distance. However, the eye-root, etc., are not obtained through direct perception. The five objects such as color are commonly seen by the world and are obtained through direct perception. The five roots such as the eye-root are not obtained through direct perception, unless it is the object of the eighth consciousness, or the object of the Tathāgata, etc., that are obtained through direct perception, which the world does not commonly discuss. In other distracted minds, there is no direct perception. This can only have the function of giving rise to consciousness, therefore it is known to exist. This only has function, and there are no colors created by the great elements of earth, water, fire, and wind outside the mind. This function is the function of generating the five consciousnesses. By observing the function, one understands the substance, just like observing the sprouting bud and inferring that the substance of the seed exists. Therefore, the verse in the Ghanavyūha Sūtra says: 'Eye (cakṣus)'
色等為緣。而得生於識。猶火因薪熾。識起亦復然。境轉隨妄心。猶鐵逐磁石。如干城陽焰。愚渴之所取。中無能造物。但隨心變異。復如干城人。往來皆不實。眾生身亦爾。進止悉非真。亦如夢中見。寤后即非有。妄見蘊等法。覺已本寂然。四大微塵聚。離心無所得。華嚴經云。自在主童子告善財言。善男子。我復善知十八工巧。種種技術。並六十二眷屬明論。及內明等一切方法。治內煩惱。何等名為內身煩惱。有四因緣。一謂眼根。攝受色境。二由無始取著習氣。三由彼識自性本性。四於色境作意希望。由此四種因緣力故。藏識轉已。識波浪生。譬如瀑流。相續不斷。善男子。如眼識起。一切根識微塵毛孔。俱時出生。亦復如是。譬如明鏡。頓現眾像。諸識亦爾。或時頓現。善男子。譬如猛風。吹大海水。波浪不停。由境界風。飄靜心海。起識波浪。相續不斷。因緣相作。不相舍離。不一不異。如水與波。由業生相。深起繫縛。不能了知色等自性。五識身轉。彼阿賴耶。終不自言。我生七識。七識不言。從阿賴耶生。但由自心。執取境相。分別而生。如是甚深阿賴耶識。行相微細。究竟邊際。唯諸如來住地菩薩之所通達。愚法聲聞。及辟支佛。凡夫外道。悉不能知。
問。眼識等。為復依根發識。依境發識
【現代漢語翻譯】 現代漢語譯本 以色等為條件，才能產生意識，就像火因柴薪而燃燒一樣，意識的生起也是如此。境界的轉變跟隨虛妄的心，就像鐵跟隨磁石一樣。如同旱地中的海市蜃樓，是愚昧的人因口渴而產生的幻覺。其中沒有能創造事物的東西，只是隨著心而變化。又像海市蜃樓中的人，來來往往都不真實。眾生的身體也是這樣，行動和停止都不是真實的。也像夢中所見，醒來后就不存在了。虛妄地認為有蘊等法，覺悟后才知道一切本是寂靜的。四大微塵聚集，離開心就什麼也得不到。《華嚴經》中說，自在主童子告訴善財說：『善男子，我善於瞭解十八種工巧，各種技術，以及六十二種眷屬明論，和內明等一切方法，治療內心的煩惱。』什麼叫做內身煩惱呢？有四種因緣：一是眼根攝取色境，二是由無始以來的執著習氣，三是由彼識的自性本性，四是對色境產生意念和希望。由於這四種因緣的力量，藏識轉變，產生識的波浪，譬如瀑布，相續不斷。善男子，如眼識生起，一切根識微塵毛孔，同時出生，也是這樣。譬如明鏡，頓時顯現各種影像，諸識也是這樣，有時頓然顯現。善男子，譬如猛烈的風，吹動大海的水，波浪不停。由於境界的風，吹動平靜的心海，產生識的波浪，相續不斷。因緣相互作用，不相舍離，不一不異，如水與波浪。由業產生現象，深深地產生繫縛，不能瞭解色等的自性。五識身轉變，那個阿賴耶識，始終不會自己說，我生出七識。七識也不會說，從阿賴耶識生出。只是由於自心，執取境界的現象，分別而產生。這樣甚深的阿賴耶識，行相微細，究竟的邊際，只有諸如來和住地菩薩才能通達。愚昧的聲聞、辟支佛、凡夫和外道，都不能知道。 問：眼識等，是依根而發識，還是依境而發識？
【English Translation】 English version Consciousness arises from conditions such as form, just as fire blazes because of fuel. The arising of consciousness is also like this. The transformation of the environment follows the deluded mind, just as iron follows a magnet. Like a mirage in the dry land, it is a hallucination produced by the thirsty. There is nothing in it that can create things, it just changes with the mind. It is also like the people in the mirage, coming and going are not real. The bodies of sentient beings are also like this, their actions and stops are not real. It is also like what is seen in a dream, it does not exist after waking up. Falsely thinking that there are aggregates and other dharmas, after awakening, one realizes that everything is originally tranquil. The four great elements gather as tiny dust particles, and nothing can be obtained without the mind. The Avatamsaka Sutra says that the Youthful Lord of Sovereignty told Sudhana: 'Good man, I am skilled in understanding the eighteen crafts, various techniques, as well as the sixty-two treatises on related subjects, and all methods such as inner knowledge, to cure inner afflictions.' What are called inner afflictions of the body? There are four causes: first, the eye-faculty takes in the realm of form; second, it is due to the habitual tendencies of attachment from beginningless time; third, it is due to the self-nature and original nature of that consciousness; fourth, it is due to the intention and hope towards the realm of form. Due to the power of these four causes, the alaya consciousness transforms, producing waves of consciousness, like a waterfall, continuously flowing. Good man, just as when eye-consciousness arises, all root-consciousnesses, dust particles, and pores are born simultaneously, it is also like this. Like a clear mirror, instantly manifesting various images, the various consciousnesses are also like this, sometimes instantly manifesting. Good man, like a fierce wind blowing the water of the great ocean, the waves do not stop. Due to the wind of the environment, blowing the calm sea of mind, waves of consciousness arise, continuously flowing. Causes and conditions interact, not separating from each other, neither one nor different, like water and waves. Phenomena arise from karma, deeply creating bondage, unable to understand the self-nature of form and other things. The five consciousnesses transform, that alaya consciousness will never say, 'I give rise to the seven consciousnesses.' The seven consciousnesses will not say, 'I arise from the alaya consciousness.' It is only due to one's own mind, grasping the phenomena of the environment, discriminating and arising. Thus, the very deep alaya consciousness, its characteristics are subtle, its ultimate boundary, only the Tathagatas and Bodhisattvas who dwell on the grounds can understand. The ignorant Shravakas, Pratyekabuddhas, ordinary people, and non-Buddhists, cannot know it.' Question: Do eye-consciousness and the like arise relying on the root, or do they arise relying on the environment?
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答。定依根發。百法雲。眼識依根發識。乃至意識亦爾。若眼根變異。眼識必隨變異。如眼病所見青色為黃色。此不是壞境。但是根損。令識取境。變為黃色。故知隨根得名。
問。眼識緣青色為黃。豈不是非量。
答。但是同時亂意識。以眼根有損。令同時意識緣亂故。便變青為黃。其實眼識。不作青黃緣也。意根損。意識亦損。如初地我法二執。即時成無漏。此時意根壞。無其二執。能緣之識。亦能壞卻二執也。故知依根所發。得名眼識。但隨根立也。護法雲。六識體性各別。但依根境而立其名。若執有一識能緣六境者。若六境一時到。如何一個意識。能一時緣得耶。若前後起。即不遍故。所以隨六根境種類異故。依根得名。
問。眼識等六既依根發識。以何為根。
答。護法通用現種為根。根既然。境亦爾。瑜伽論亦云。皆以現行及種子二法。為眼等根。由本熏時。心變似色。從熏時為名。以四大所造清凈色故。對所生之果識。假說現行為功能。實唯現色。功能。生識之義。大小共成。
問。根以何為義。
答。根者。即五根。有增上出生義故。名之為根。于中有清凈五色根。有扶塵五色根。若清凈五色根。即是不可見有對凈色。以為體性。能發生五識。有照
【現代漢語翻譯】 現代漢語譯本： 答：定是依據根而生髮的。《百法明門論》中說：『眼識依據眼根生髮意識，乃至意識也是如此。』如果眼根發生變異，眼識必定隨著變異。比如眼睛有病時所看到的青色變成黃色。這不是外境壞了，而是眼根受損，使得眼識取境時，將青色變為黃色。所以知道眼識是隨著眼根而得名的。 問：眼識緣青色為黃色，豈不是非量（apramana，非正確的認知）？ 答：這只是同時生起的亂意識。因為眼根有損傷，使得同時生起的意識緣取錯亂，於是將青色變為黃色。其實眼識本身，並不緣取青色或黃色。意根受損，意識也會受損。比如初地菩薩的我法二執（執著于自我和事物），即刻轉成無漏（anāsrava，沒有煩惱）。此時意根壞滅，沒有了二執，能緣取的意識，也能壞滅這二執。所以知道眼識是依據眼根所生髮，才得名眼識，只是隨順眼根而立名。護法（Dharmapāla）說：『六識的體性各自不同，只是依據根和境而建立其名稱。』如果執著有一個識能夠緣取六境，如果六境同時到來，如何一個意識能夠同時緣取呢？如果前後生起，就不能周遍。所以隨著六根和境的種類不同，依據根而得名。 問：眼識等六識既然是依據根而生髮，以什麼作為根？ 答：護法通常用現行和種子作為根。根既然如此，境也是如此。《瑜伽師地論》也說：『都以現行和種子二法，作為眼等根。』由於最初熏習時，心變現得像色法，從熏習時開始立名。因為四大（四大元素：地、水、火、風）所造的清凈色，對於所生的果識，假說現行為功能。實際上只是現行的色法，具有功能，產生識的意義，大小乘共同認可。 問：根以什麼作為意義？ 答：根，就是五根。有增上出生之義，所以稱之為根。其中有清凈五色根，有扶塵五色根。清凈五色根，是不可見、有對的清凈色，作為其體性，能夠發生五識，具有照
【English Translation】 English version: Answer: It is determined and arises based on the root (indriya). The Hundred Dharmas (Śata Dharma) states: 'Eye-consciousness arises dependent on the eye-root, and so it is with even mind-consciousness.' If the eye-root undergoes change, eye-consciousness will certainly follow suit. For example, when the eyes are diseased, the blue color seen is perceived as yellow. This is not because the external object is corrupted, but because the eye-root is damaged, causing consciousness to perceive the object and transform it into yellow. Therefore, it is known that consciousness is named according to the root. Question: If eye-consciousness perceives blue as yellow, isn't that non-veridical (apramana)? Answer: It is merely a simultaneous confused consciousness. Because the eye-root is damaged, it causes the simultaneous consciousness to perceive things in a confused manner, thus transforming blue into yellow. In reality, eye-consciousness itself does not perceive blue or yellow. If the mind-root is damaged, mind-consciousness will also be damaged. For example, the two attachments to self and phenomena of a first-ground Bodhisattva immediately become without outflows (anāsrava). At this time, the mind-root is destroyed, and there are no longer the two attachments. The consciousness that is able to perceive also destroys these two attachments. Therefore, it is known that eye-consciousness is named because it arises dependent on the eye-root, and it is merely established in accordance with the root. Dharmapāla said: 'The nature of the six consciousnesses are each distinct, but their names are established dependent on the root and object.' If one insists that there is one consciousness that can perceive the six objects, if the six objects arrive simultaneously, how can one consciousness perceive them all at once? If they arise sequentially, then it is not all-pervasive. Therefore, according to the different kinds of the six roots and objects, it is named dependent on the root. Question: Since the six consciousnesses, such as eye-consciousness, arise dependent on the root, what serves as the root? Answer: Dharmapāla generally uses the manifest (present) activity and the seed (bīja) as the root. Since the root is like this, so is the object. The Yogācārabhūmi-śāstra also states: 'All use the manifest activity and the seed, two dharmas, as the eye and other roots.' Because when initially perfuming, the mind transforms to resemble form, it is named from the time of perfuming. Because of the pure form produced by the four great elements (mahābhūta: earth, water, fire, wind), in relation to the resulting consciousness that is produced, it is conventionally said that the manifest activity is a function. In reality, it is only the manifest form that has the function, and the meaning of producing consciousness is commonly accepted by both the Great and Small Vehicles. Question: What is the meaning of 'root'? Answer: 'Root' refers to the five roots (pañcendriya). It is called 'root' because it has the meaning of increasing and producing. Among them, there are the pure five sense-roots and the supporting dust five sense-roots. The pure five sense-roots are invisible, tangible pure forms, which serve as their nature, and are able to generate the five consciousnesses, having the function of illumination.
境用故。若扶塵五色根者。即扶清凈根。能照其境。自體即不能照境。為扶塵根。是粗顯色故。不妨與清凈根為所依。五蘊論云。根者。最勝義。自在義。主義。增上義。是為根義。云何眼根。謂以色為境。凈色為性。謂于眼中一分凈色。如凈醍醐。此性有故。眼識得生。無即不生。乃至身根以觸為境。並凈色為性。無即不生。
問。未轉依中。前五轉識。於三量中。定是何量。
答。古德云。旦眼識緣色境相分。即各自緣自相分。三量分別者。是現量。現量具三義。一現在。非過未。二顯現。非種子。三現有。簡無體法。緣現量境名現量者。不度量也。即因修證境。不帶名言。是任運義。即五識緣境。得法自相。但中間無隔礙。故名親緣。相分有。赤色。即得赤色之相分。但不分別故。任運不帶名言故。名得自相也。護法雲。五識唯緣實五塵境。即不緣假。但任運而緣。不作行解。不帶名言。是現量故。且如眼識緣青黃赤白四般實色時。長短方圓假色。雖不離實色上有。眼識但緣實。不緣長短假色也。眼識定不緣長短色。唯意識作長短心而緣也。如五識初念。與明瞭意識緣五塵境時。唯是現量。得五塵之實色。若后念分別意識起時。即行解心中。作長短色緣。是比量心緣也。即五識唯是現量。緣實不緣
【現代漢語翻譯】 現代漢語譯本：
境的作用在於使用。如果扶助塵色五根，就是扶助清凈根，使其能夠照見外境。但五根的自體並不能直接照見外境，因為它們是扶助塵根的，是粗顯的色法，所以不妨礙它們作為清凈根的所依。 《五蘊論》中說：『根』的意思是最殊勝，最自在，是主導，是增上，這就是根的含義。 什麼是眼根呢？就是以色為境界，以清凈色為自性。 也就是在眼睛中的一部分清凈色，如同清凈的醍醐。 因為有這種自性，眼識才能產生；如果沒有這種自性，眼識就不能產生。 乃至身根以觸為境界，也以清凈色為自性；如果沒有這種自性，身識就不能產生。
問：在沒有轉依之前，前五轉識在三種量中，一定是屬於哪一種量？
答：古德說，比如眼識緣取色境的相分時，就是各自緣取自己的相分。 如果用三量來分別，這就是現量。 現量具備三種含義：一是現在，不是過去或未來；二是顯現，不是種子；三是現有，簡別沒有實體的法。 緣取現量境的稱為現量，就是不進行度量。 也就是通過修行證悟的境界，不帶有任何名言概念，是任運自然的。 也就是說，五識緣取外境時，能夠獲得法（事物）的自相，只是中間沒有隔閡，所以稱為親緣。 相分有赤色，就能得到赤色的相分，但不進行分別，所以是任運自然，不帶有任何名言概念，因此稱為得到自相。 護法說，五識只緣取真實的五塵境，不緣取虛假的。 只是任運自然地緣取，不進行思量和理解，不帶有任何名言概念，所以是現量。 比如眼識緣取青、黃、赤、白四種真實色時，長短、方圓等虛假色，雖然不離真實色而存在，但眼識只緣取真實色，不緣取長短等虛假色。 眼識一定不緣取長短色，只有意識才會產生長短的念頭而緣取。 比如五識的最初一念，與明瞭意識緣取五塵境時，只是現量，得到五塵的真實色。 如果后念分別意識生起時，就在思量理解中，產生長短色的緣取，這是比量心的緣取。 也就是說，五識只是現量，緣取真實，不緣取虛假。
【English Translation】 English version:
The function of the realm lies in its use. If one supports the five sense roots that aid the dust (境用故。若扶塵五色根者), it is equivalent to supporting the pure roots, enabling them to illuminate the external world. However, the essence of the five roots themselves cannot directly illuminate the external world because they are aiding the dust roots, being coarse and manifest forms. Therefore, it does not hinder them from serving as the basis for the pure roots. The Five Skandhas Treatise (五蘊論) states: 'Root' (根) means the most supreme, the most independent, the leading, and the enhancing. This is the meaning of root. What is the eye root? It is that which takes form as its object and pure form as its nature. That is, a portion of pure form within the eye, like pure clarified butter (醍醐). Because this nature exists, eye consciousness can arise; without it, it cannot arise. Similarly, the body root takes touch as its object and also pure form as its nature; without this nature, body consciousness cannot arise.
Question: Before the transformation of the basis (轉依), which of the three kinds of valid cognition (三量) does the first five transformed consciousnesses (前五轉識) invariably belong to?
Answer: Ancient masters said, for example, when eye consciousness cognizes the appearance aspect (相分) of a form object, it individually cognizes its own appearance aspect. If analyzed using the three valid cognitions, this is direct perception (現量). Direct perception has three meanings: first, it is present, not past or future; second, it is manifest, not a seed; third, it is existent, distinguishing it from non-substantial phenomena. That which cognizes the object of direct perception is called direct perception, meaning it does not measure or deliberate. It is the realm attained through cultivation and realization, without any conceptual constructs, being spontaneous and natural. That is, when the five consciousnesses cognize an object, they can obtain the self-nature of the dharma (phenomenon), but there is no obstruction in between, so it is called direct cognition. If the appearance aspect has the color red, then the appearance aspect of the color red is obtained, but without any discrimination, it is spontaneous and natural, without any conceptual constructs, hence it is called obtaining the self-nature. Dharmapala (護法) said that the five consciousnesses only cognize the real five sense objects (五塵境), not the false ones. They cognize spontaneously and naturally, without deliberation or understanding, and without any conceptual constructs, therefore it is direct perception. For example, when eye consciousness cognizes the four real colors of blue, yellow, red, and white, although the false colors of long, short, square, and round exist inseparable from the real colors, eye consciousness only cognizes the real colors and not the false colors of long and short. Eye consciousness definitely does not cognize long and short colors; only consciousness (意識) generates the thought of long and short and cognizes them. For example, the initial thought of the five consciousnesses, when cognizing the five sense objects with clear consciousness (明瞭意識), is only direct perception, obtaining the real colors of the five sense objects. If the subsequent discriminating consciousness arises, then in the process of deliberation and understanding, the cognition of long and short colors arises, which is the cognition of inferential consciousness (比量心). That is, the five consciousnesses are only direct perception, cognizing the real and not the false.
假。故論云。無有眼等識。不緣實境生。即五識唯緣實。是自相境。如眼識緣青境自相時。得青色之自相。若后念分別意識起時。即非青色解。便是共相比量也。才作解心時。不實青色心體。為帶名言。是在假相也。故識論云。謂假智詮不得自相。唯于諸法共相而轉也。言假智者。即作行解心。名假智也。言詮者。心上解心名句文。及聲上名句文。是能詮。皆不得所詮自相也。又釋云。顯假不依真。唯依共相轉。即此真事。不說心識實體名真。但心所取法自體相。言說不及。假智緣不著。說之為真。此唯現量智。知。性離言說。及智分別。此出真體非智詮。及如色法等而為自性。水濕為性。但可證知。言說不及。第六意識。隨五識後起。緣此智故。發言語等。但是所緣所說。法之共相。非彼自相。又遮得自相。名得共相。若所變中。有共相法是可得者。即得自體。應一切法可說可緣故。共相法。亦說緣不及。然非是執。不堅取故。如五蘊中。以五蘊事為自相。空無我等理為共相。又以理推。無自相體。且說不可言法體名自相。可說為共相。以理而論。共既非共。自亦非自。為互遮故。但各別說。說空無我等是共相者。從假智說。此但有能緣行解。都無所緣空實共體。入真觀時。則一一法皆別了知。非作共解。言說。若
著自相者。說火之時。火應燒口。火以燒物為自相故。緣亦如是。緣火之時。火應燒心。今不燒心。及不燒口。明緣及說。俱得共相。若爾。喚火。何不得水。不得火之自相故。如喚於水。此理不然。無始慣習共呼故。今緣于青。作青解者。此比量智。不稱前法。如眼識緣色。稱自相故。不作色解。後起意識。緣色共相。不著色故。遂作青解。遮緣非青之物。遂作青解。非謂青解。即稱青事。故唯識頌云。現覺如夢等。已起現覺時。見及境已無。寧許有現量。此謂假智。唯緣。共相而得起故。法之自相。離分別故。言說亦爾。不稱本法。亦但只於共相處轉。今大乘宗。唯有自相體。都無共相體。假智及詮。但唯得共。不得自相。若說共相。唯有觀心。現量。通緣自相共相。若法自相。唯現量得。共相亦通比量所得。乃至故言唯于諸法共相而轉。此之自相。證量所知。非言說等境故。
又疏問云。何故名自相共相。
答曰。若法自體。唯證智知。言說不及。是為自相。若法體性。言說所及。假智所緣。是為共相。
問曰。如一切法。皆言不及。而復乃云。言說及者是為共相。一何乖返。
答曰。共相是法自體上義。更無別體。又此名詮火等法時。遮非火等。此義即通一切火上。故言共相。即其
義也。非苦空等之共相理。若爾。即一切法不可言。不可言亦不稱理。遮可言故言不可言。非不可言即稱法體。法體亦非不可言故。而今乃言名得共相之自性故。今應解此。非法體。其義可然。言名等詮共相。非謂即得共相體。但遮得自相。故言名詮共相。又自相者。即諸法之自體相。如火以暖為自相。喚火之時。不得暖故。不得自相。此暖自相。唯身識現量證故。非名所得。共相者。此以名下所詮之義名共相。共相有二。一者共自類相。二者共異類相。如言火時。不該於水等。但遍一切火上。故名共自類相。若言苦空無常等。則不唯在一類法上。及遍一切水火等法上。故名共異類相。又自相者。唯五根五塵。心心所得。謂五根。是第八現證。五塵是五八心心所現量。證。自體性。獨散意識等。尚不得自體性。何況名詮得自體性也。五識緣五塵境時。具四義故。名得法自相。一任運故。二現量故。三不帶名言故。四唯緣現在境故。得名自相。意識所緣境有二。若是獨頭意識。所緣境。即於法處收。若明瞭意識所緣境。即於色處攝。且如眼識明瞭意識。初一念率爾同緣色時。但緣色之自相。后念明瞭意識。分別所緣色上長等假色。即是共相。雖然長等假色是明瞭意識所緣境。亦在於色處收。為是假。故眼識不緣也。乃至
【現代漢語翻譯】 現代漢語譯本： 這是『義』的解釋。它不是苦、空等共同特徵的普遍真理。如果這樣，那麼一切法都無法言說，而『不可言說』也不符合真理。因為要排除『可言說』，所以才說『不可言說』。並非『不可言說』就等同於法的本體。法的本體也不是『不可言說』。現在卻說名稱獲得了共同特徵的自性，現在應該解釋這個。非法體，這個說法是可以理解的。說名稱等詮釋共同特徵，並不是說就獲得了共同特徵的本體，只是爲了排除獲得各自的自性，所以說名稱詮釋共同特徵。另外，自相，就是諸法的自體相，比如火以溫暖為自相。當說『火』這個名稱時，並不能感受到溫暖，所以說沒有獲得自相。這個溫暖的自相，只有身識的現量才能證得，不是名稱可以獲得的。共相，是指用名稱所詮釋的意義，稱為共相。共相有兩種：一種是共同的同類相，一種是共同的異類相。比如說到『火』時，不包括水等，但普遍存在於一切火上，所以稱為共同的同類相。如果說苦、空、無常等，則不僅僅存在於一類法上，而是普遍存在於一切水、火等法上，所以稱為共同的異類相。另外，自相，只有五根、五塵，以及心和心所才能感知。五根是第八識現量證知的，五塵是五種第八識的心和心所現量證知的自體性。單獨的散亂意識等，尚且不能獲得自體性，更何況名稱能夠詮釋自體性呢？五識緣取五塵境時，具備四種意義，所以說獲得了法的自相：一是任運，二是現量，三是不帶名言，四是隻緣取現在的境界，所以才稱為獲得了自相。意識所緣取的境界有兩種：如果是獨頭意識所緣取的境界，就歸於法處；如果是明瞭意識所緣取的境界，就歸於色處。比如眼識和明瞭意識，最初一念同時緣取色時，只是緣取色的自相；后一念明瞭意識，分別所緣取的色上的長等假色，那就是共相。雖然長等假色是明瞭意識所緣取的境界，也歸於色處，因為它是假的，所以眼識不能緣取。
【English Translation】 English version: This is the explanation of '義' (yì - meaning, righteousness). It is not the common characteristic truth of suffering, emptiness, etc. If that were the case, then all dharmas would be unspeakable, and 'unspeakable' would not conform to the truth either. Because 'speakable' is excluded, it is said to be 'unspeakable'. Not 'unspeakable' is equivalent to the essence of dharma. The essence of dharma is also not 'unspeakable'. Now it is said that the name obtains the self-nature of the common characteristic, and this should be explained now. Not the essence of dharma, this statement is understandable. Saying that names etc. interpret common characteristics does not mean that the essence of common characteristics is obtained, but only to exclude obtaining their respective self-natures, so it is said that names interpret common characteristics. Furthermore, self-nature (自相, zìxiàng), is the self-nature of all dharmas, such as fire having warmth as its self-nature. When the name 'fire' is spoken, warmth cannot be felt, so it is said that self-nature is not obtained. This warmth self-nature can only be certified by the direct perception (現量, xiànliàng) of body consciousness, not by what a name can obtain. Common characteristic (共相, gòngxiàng) refers to the meaning interpreted by the name, which is called common characteristic. There are two types of common characteristics: one is the common characteristic of the same class, and the other is the common characteristic of different classes. For example, when 'fire' is mentioned, it does not include water, etc., but it is universally present on all fires, so it is called the common characteristic of the same class. If suffering, emptiness, impermanence, etc. are mentioned, then it is not only present on one type of dharma, but is universally present on all dharmas such as water and fire, so it is called the common characteristic of different classes. Furthermore, self-nature can only be perceived by the five roots (五根, wǔgēn), the five objects of sense (五塵, wǔchén), and the mind (心, xīn) and mental functions (心所, xīnsuǒ). The five roots are directly perceived by the eighth consciousness (第八識, dìbāshì), and the five objects of sense are the self-nature directly perceived by the mind and mental functions of the five types of eighth consciousness. Solitary scattered consciousness, etc., cannot even obtain self-nature, let alone names being able to interpret self-nature. When the five consciousnesses cognize the five sense objects, they possess four meanings, so it is said that they obtain the self-nature of dharma: first, spontaneity; second, direct perception; third, without conceptualization; and fourth, only cognizing the present state, so it is called obtaining self-nature. There are two types of objects cognized by consciousness: if it is the object cognized by solitary consciousness, it belongs to the dharma-sphere (法處, fǎchù); if it is the object cognized by clear consciousness, it belongs to the form-sphere (色處, sèchù). For example, when eye consciousness and clear consciousness simultaneously cognize form in the initial moment, they only cognize the self-nature of form; in the subsequent moment, clear consciousness distinguishes the long, etc., unreal forms on the cognized form, which are the common characteristics. Although long, etc., unreal forms are the objects cognized by clear consciousness, they also belong to the form-sphere, because they are unreal, so eye consciousness cannot cognize them.
聲亦耳。且如耳識初剎那。率爾。與明瞭意識同緣聲時。亦是得法自相。后念意識起。緣于聲上名句。文三有分別行解等。緣假也。今五識既無分別行解。所以不緣假也。
問。且如色有二十五種。青黃等四般顯色是實。余是假。聲有十二種。唯執受不執受聲是實。余是假。觸有二十六種。四大是實。余是假。此中實者。五識緣於五塵處攝。若假者。論主既言五識不緣。是意識緣。如何不於法處攝耶。
答。第六明瞭意識。緣長等假色。有三義故。所以不於法處攝。一明闇不同。二以假從實。三以影從質。具此三義。故於色處攝也。若獨頭意識。無此三故。所以法處攝。且第一明闇有異者。若明瞭意識。與五識初念率爾心時。即是現量。不緣其假。至后念明瞭意識分別心生。即緣假色。五識正緣實色時。此意於五識所緣實色。而生行解。緣其假是六。與五識不同時起分別故。即此意識。即是明也。所緣假色等。即於色處攝。不於法處收。若是獨頭意。不假五識而生分別。但約獨起者。即是闇意識。即於法處攝。二以假從實者。以長等假色。依他實色上立。雖意識緣。攝此假色。歸於實色。總於色處攝也。不於法處收。三以影從質。長等假色。是第六識。托五塵實色為質。而變起長等假相分緣。將此假相分
【現代漢語翻譯】 現代漢語譯本 聲音也是由耳朵來識別的。比如耳識最初的剎那，是率爾（突然、不加思索）的，與明瞭意識同時緣于聲音時，也是獲得了法的自相。后念意識生起，緣于聲音上的名句、文字三種，有分別、行解等等，這是緣于假象。現在五識既然沒有分別、行解，所以不緣于假象。
問：比如色有二十五種，青、黃等四種顯色是真實的，其餘是虛假的。聲音有十二種，只有執受和不執受的聲音是真實的，其餘是虛假的。觸有二十六種，四大是真實的，其餘是虛假的。這些真實的部分，是五識所緣的五塵處所包含的。如果是虛假的部分，論主既然說五識不緣，是意識緣，為什麼不歸於法處所包含呢？
答：第六明瞭意識，緣于長等假色，有三種原因，所以不歸於法處所包含。一是明暗不同，二是以假從實，三是以影從質。具備這三種原因，所以在色處所包含。如果是獨頭意識，沒有這三種原因，所以歸於法處所包含。第一，明暗有差異：如果是明瞭意識，與五識最初一念的率爾心同時，就是現量（直接的認知），不緣于其假象。到后念明瞭意識分別心生起，就緣于假色。五識正在緣于實色時，這個意識對於五識所緣的實色，而生起行解，緣于其假象是第六意識，與五識不同時生起分別的緣故。這個意識，就是『明』。所緣的假色等，就在色處所包含，不歸於法處。如果是獨頭意識，不憑藉五識而生起分別，只是就獨立生起的情況來說，就是『暗』意識，就歸於法處所包含。第二，以假從實：因為長等假色，是依他實色而建立的。雖然意識緣于、攝取這個假色，歸於實色，總歸於色處所包含，不歸於法處。第三，以影從質：長等假色，是第六識，依託五塵實色為本質，而變化生起長等假相分來緣取，將這個假相分……
【English Translation】 English version Sound is also perceived by the ear. For example, the initial moment of ear-consciousness, which is spontaneous (率爾, suddenly, without deliberation), when it simultaneously cognizes sound with the clear consciousness, also attains the self-nature of the Dharma. When subsequent thoughts of consciousness arise, they cognize the names, phrases, and words associated with the sound, involving discrimination, understanding, and so on. This is cognizing the unreal. Since the five consciousnesses lack discrimination and understanding, they do not cognize the unreal.
Question: For example, there are twenty-five types of form (色). The four primary colors, such as blue and yellow, are real, while the rest are unreal. There are twelve types of sound. Only sounds that are received (執受) and not received (不執受) are real, while the rest are unreal. There are twenty-six types of touch. The four great elements (四大) are real, while the rest are unreal. These real aspects are included within the five sense-fields (五塵處) cognized by the five consciousnesses. If the unreal aspects are not cognized by the five consciousnesses, as the treatise master states, and are cognized by the consciousness, why are they not included within the realm of Dharma (法處)?
Answer: The sixth, clear consciousness cognizes unreal forms such as length, and this is due to three reasons why it is not included within the realm of Dharma. First, there is a difference between light and darkness. Second, the unreal follows the real. Third, the shadow follows the substance. Because it possesses these three reasons, it is included within the realm of form. If it is solitary consciousness (獨頭意識), it does not have these three reasons, so it is included within the realm of Dharma. First, there is a difference between light and darkness: If it is clear consciousness, simultaneous with the spontaneous mind of the initial thought of the five consciousnesses, it is direct perception (現量), and does not cognize the unreal. When the discriminating mind of the clear consciousness arises in subsequent thoughts, it cognizes the unreal form. When the five consciousnesses are directly cognizing the real form, this consciousness arises with understanding and interpretation of the real form cognized by the five consciousnesses. Cognizing its unreal aspect is the sixth consciousness, because it arises with discrimination at a different time than the five consciousnesses. This consciousness is 'light'. The unreal forms that are cognized are included within the realm of form, and not within the realm of Dharma. If it is solitary consciousness, it does not rely on the five consciousnesses to arise with discrimination, but only in the case of independent arising, it is 'dark' consciousness, and is included within the realm of Dharma. Second, the unreal follows the real: Because unreal forms such as length are established based on real forms. Although consciousness cognizes and grasps this unreal form, it returns to the real form, and is generally included within the realm of form, and not within the realm of Dharma. Third, the shadow follows the substance: Unreal forms such as length are the sixth consciousness, relying on the real forms of the five sense-objects as their substance, and transforming to arise with unreal image-divisions to cognize. Taking this unreal image-division...
長等色。就五塵實色處收。總於色處攝也。若獨頭意識。不必有本質也。此有三義。故假五塵色。總於色收。若是獨頭生闇意識所緣之境。即法處收。
問。五根於何教中證是現量。
答。誠證非一。圓覺經云。譬如眼光。照了前境。其光圓滿。得無憎愛。可證五根現量。不生分別。其眼光到處。無有前後。終不捨怨取親。愛妍增丑。例如耳根不分毀贊之聲。鼻根不避香臭之氣。舌根不簡甜苦之味。身根不隔澀滑之觸。以率爾心時不分別故。剎那流入意地。才起尋求。便落比量。則染凈心生。取捨情起。
問。眼等五根緣境之時。當具幾義。
答。緣者。是緣藉之義。境有二義。一所藉義。二所照義。言所藉者。如緣有體境。藉彼為所緣緣故。言所照者。雖不藉彼為所緣。然是所照矚處。亦說為境。如眼等五根照色等境。雖非所緣。然對此根。得名為境。是所照故。又眼根照色。眼識緣色。乃至身根覺觸。身識了觸等。
又古德問。五識既唯緣實色。只如長短等。依色境現前時。眼根不壞。此時眼識。為緣。為不緣。若言緣者。便犯五識緣假之過。若不緣者。何故閉眼不見。開眼乃見耶。
答。此時眼識。但得青等實色。而同時意識。依眼根為門。分明顯了。取得長等。據意識
【現代漢語翻譯】 現代漢語譯本： 長短等都屬於顏色。從五塵（色、聲、香、味、觸）中的實色處來歸納，總歸於色處所攝。如果是獨頭意識，不一定需要有本質。這裡有三種含義，所以假借五塵之色，總歸於色處。如果是獨頭產生的昏暗意識所緣的境界，就歸於法處所攝。 問：五根（眼、耳、鼻、舌、身）在哪個經典中被證明是現量（直接的、不帶推理的認知）？ 答：確實有很多經典可以證明。比如《圓覺經》中說：『譬如眼光，照了前境，其光圓滿，得無憎愛。』這可以證明五根是現量，不產生分別。眼光所到之處，沒有先後，始終不會捨棄怨恨而選取親近，喜愛美貌而憎惡醜陋。例如耳根不分別譭謗和讚美的聲音，鼻根不迴避香氣和臭氣，舌根不挑剔甜味和苦味，身根不隔離澀滑和粗糙的觸感。因為在最初的一念之間沒有分別，剎那間流入意地，一旦開始尋求，就落入比量（推理的認知），那麼染污和清凈的心就產生，取捨的情感就生起。 問：眼等五根在緣取境界的時候，應當具備幾種含義？ 答：『緣』，是緣藉的意思。『境』有兩種含義：一是所藉義，二是所照義。『所藉義』，比如緣取有實體的境界，憑藉它作為所緣的緣故。『所照義』，雖然不憑藉它作為所緣，但是它是所照耀關注的地方，也可以說是境。比如眼等五根照耀色等境界，雖然不是所緣，但是對於這個根來說，可以稱為境，因為是它所照耀的。又如眼根照色，眼識緣色，乃至身根覺觸，身識了觸等。 又有古德提問：五識既然只緣取實色，比如長短等，在色境顯現的時候，眼根沒有損壞，此時眼識是緣取還是不緣取？如果說緣取，就犯了五識緣取假色的過失。如果說不緣取，為什麼閉上眼睛就看不見，睜開眼睛才能看見呢？ 答：此時眼識只能得到青等實色，而同時意識依靠眼根作為門戶，分明清楚地取得長短等。這是根據意識來說的。
【English Translation】 English version: Lengths, etc., all belong to color. They are collected from the real color aspects of the five dusts (form, sound, smell, taste, touch), and are all included within the realm of color. If it is a solitary consciousness, it does not necessarily need to have an essence. There are three meanings here, so the colors of the five dusts are borrowed and all included within the realm of color. If it is a dark consciousness arising from solitude, the realm it cognizes is included within the realm of dharma. Question: In which teachings is it proven that the five roots (eye, ear, nose, tongue, body) are direct perception (pratyaksha)? Answer: Indeed, there are many proofs. The Yuanjue Jing (Sutra of Perfect Enlightenment) says: 'For example, the light of the eye illuminates the objects in front, its light is complete, and it is free from hatred and love.' This can prove that the five roots are direct perception, not giving rise to discrimination. Wherever the light of the eye reaches, there is no before or after, and it never abandons resentment to take up closeness, or loves beauty and hates ugliness. For example, the ear root does not distinguish between sounds of slander and praise, the nose root does not avoid fragrant and foul odors, the tongue root does not discriminate between sweet and bitter tastes, and the body root does not separate rough and smooth touches. Because there is no discrimination in the initial moment of thought, it flows into the mind-basis (alaya-vijnana) in an instant. Once seeking begins, it falls into inference (anumana), and then defiled and pure minds arise, and feelings of taking and rejecting arise. Question: When the five roots, such as the eye, cognize objects, how many meanings should they possess? Answer: 'Cognizing' means the meaning of relying on. 'Object' has two meanings: one is the meaning of being relied upon, and the other is the meaning of being illuminated. 'Meaning of being relied upon' is like cognizing a substantial object, relying on it as the condition for what is cognized. 'Meaning of being illuminated' is that although it is not relied upon as what is cognized, it is the place that is illuminated and attended to, and can also be called an object. For example, the five roots, such as the eye, illuminate objects such as form, although they are not what is cognized, they can be called objects for this root because they are what is illuminated. Also, the eye root illuminates form, the eye consciousness cognizes form, and so on, until the body root feels touch, and the body consciousness understands touch. Furthermore, an ancient master asked: Since the five consciousnesses only cognize real form, such as length, etc., when the object of form appears, and the eye root is not damaged, does the eye consciousness cognize it or not? If it is said that it cognizes it, then it commits the fault of the five consciousnesses cognizing false form. If it is said that it does not cognize it, then why can't we see when our eyes are closed, but we can see when our eyes are open? Answer: At this time, the eye consciousness can only obtain real colors such as blue, etc., while at the same time, the mind consciousness relies on the eye root as a gateway to clearly and distinctly obtain length, etc. This is according to the mind consciousness.
得。合法處收。但緣此時。意識。依眼根取。對所依根。故色處攝。
問。前五識具幾業。能了前境。
答。前五識具六業。瑜伽論云。一唯了別自境所緣。二唯了別自相。三唯了別現在。四唯一剎那了別。五隨意識轉。隨善染轉。隨發業轉。六能取愛非愛果。
問。眼識現量。稱境而知。若眼病之時。或見青為黃。豈稱境耶。若不稱境。何名現量。
答。一師云。見青為黃。實是意識。謂由根病故。引得病眼識。由病眼識故。遂引非量意識。見青為黃。非眼識見青為黃。由病眼識。能起見黃識。故作是說。二師云。由病眼根。引病眼識。雖見青為黃。而不作黃解。故是現量。如無分別。觀佛性真如為八自在我時。雖不稱境。而無分別智不作我解故。得是現量。此亦然也。
雜集論問云。若了別色等故名為識。何故但名眼等識。不名色等識耶。
答。以依眼等五種。解釋。道理。成就。非於色等。何以故。眼中之識。故名眼識。依眼處所。識得生故。又由有眼。識得有故。所以者何。若有眼根識定生。不盲暝者。乃至闇中亦能見故。不由有色眼識定生。以盲暝者。不能見故。又眼所發識。故名眼識。由眼變異。識亦變異。色雖無變。識有變故。如迦末羅病。損壞眼根。于青等色
【現代漢語翻譯】 現代漢語譯本： 得（Da）。合法之處收取（He fa chu shou）。但緣於此時（Dan yuan yu ci shi），意識（Yishi），依靠眼根（Yi yan gen）獲取。對於所依之根（Dui suo yi zhi gen），因此屬於色處所攝（Gu se chu she）。 問（Wen）：前五識（Qian wu shi）具有幾種作用（Ju ji zhong zuoyong），能夠了解前面的境界（Neng liao qianmian de jingjie）？ 答（Da）：前五識（Qian wu shi）具有六種作用（Ju liu zhong zuoyong）。《瑜伽論》（Yujia lun）中說：一、僅僅了別自己的境界所緣（Jin jin liao bie ziji de jingjie suo yuan）；二、僅僅了別自己的相狀（Jin jin liao bie ziji de xiangzhuang）；三、僅僅了別現在（Jin jin liao bie xianzai）；四、唯一剎那了別（Weiyi chana liao bie）；五、隨意識轉變（Sui yishi zhuanbian），隨善染轉變（Sui shan ran zhuanbian），隨發業轉變（Sui fa ye zhuanbian）；六、能夠取得可愛與不可愛的果報（Neng gou qude ke'ai yu bu ke'ai de guobao）。 問（Wen）：眼識（Yanshi）是現量（Xianliang），如實地認知境界（Ru shi de renzhi jingjie）。如果眼睛生病的時候（Ruguo yanjing shengbing de shihou），或者看見青色為黃色（Huozhe kanjian qingse wei huangse），難道還能如實地認知境界嗎（Nandao hai neng ru shi de renzhi jingjie ma）？如果不符合實際情況（Ruguo bu fuhe shiji qingkuang），為什麼還叫現量呢（Weishenme hai jiao xianliang ne）？ 答（Da）：一位老師說（Yi wei laoshi shuo），看見青色為黃色（Kanjian qingse wei huangse），實際上是意識的作用（Shijishang shi yishi de zuoyong）。因為由於眼根的疾病（Yinwei you yan gen de jibing），導致了有病的眼識（Daozhile you bing de yanshi）。由於有病的眼識（Youyu you bing de yanshi），於是導致了非量意識（Yushi daozhile fei liang yishi），看見青色為黃色（Kanjian qingse wei huangse）。不是眼識看見青色為黃色（Bushi yanshi kanjian qingse wei huangse）。由於有病的眼識（Youyu you bing de yanshi），能夠生起看見黃色的識（Neng gou shengqi kanjian huangse de shi），所以這樣說（Suoyi zheyang shuo）。另一位老師說（Ling yi wei laoshi shuo），由於有病的眼根（Youyu you bing de yan gen），導致有病的眼識（Daozhi you bing de yanshi），雖然看見青色為黃色（Suiran kanjian qingse wei huangse），但不認為是黃色（Dan bu renwei shi huangse），所以是現量（Suoyi shi xianliang）。如同無分別智（Rutong wu fenbie zhi）觀察佛性真如（Guancha foxing zhenru）為八自在（Ba zizai）的時候，雖然不符合實際情況（Suiran bu fuhe shiji qingkuang），但是無分別智（Dan shi wu fenbie zhi）不認為是『我』（Bu renwei shi 'wo'），所以是現量（Suoyi shi xianliang）。這裡也是這樣（Zheli ye shi zheyang）。 《雜集論》（Zaji lun）中問道（Zhong wendao）：如果因爲了別色等（Ruguo yinwei liao bie se deng）才叫做識（Cai jiao zuo shi），為什麼只叫做眼等識（Weishenme zhi jiao zuo yan deng shi），不叫做色等識呢（Bu jiao zuo se deng shi ne）？ 答（Da）：因為依靠眼等五種（Yinwei yikao yan deng wu zhong），解釋（Jieshi）、道理（Daoli）、成就（Chengjiu），而不是在色等上（Er bushi zai se deng shang）。為什麼呢（Weishenme ne）？眼中之識（Yanzhong zhi shi），所以叫做眼識（Suoyi jiao zuo yanshi），依靠眼處所（Yikao yan chusuo），識才能產生（Shi cai neng chansheng）。又由於有眼（You youyu you yan），識才能存在（Shi cai neng cunzai）。為什麼這樣說呢（Weishenme zheyang shuo ne）？如果有眼根（Ruguo you yan gen），識一定產生（Shi yiding chansheng），不盲不瞎的人（Bu mang bu xia de ren），即使在黑暗中也能看見（Jishi zai heian zhong ye neng kanjian）。不是因為有色（Bushi yinwei you se），眼識一定產生（Yanshi yiding chansheng），因為盲人瞎子（Yinwei mangren xiazi），不能看見（Buneng kanjian）。而且眼所發之識（Erqie yan suo fa zhi shi），所以叫做眼識（Suoyi jiao zuo yanshi），由於眼的變異（Youyu yan de bianyi），識也變異（Shi ye bianyi），色雖然沒有變（Se suiran meiyou bian），識卻有變（Shi que you bian）。比如迦末羅病（Biru Jia Mo Luo bing）損壞眼根（Sunhuai yan gen），對於青色等（Duiyu qingse deng）
【English Translation】 English version: 'De' (Gained). 'He fa chu shou' (Legally collected). 'Dan yuan yu ci shi' (But due to this time), consciousness ('Yishi'), relies on the eye faculty ('Yi yan gen') to perceive. Because it is related to the root on which it depends ('Dui suo yi zhi gen'), it is therefore included in the realm of form ('Gu se chu she'). Question ('Wen'): How many functions ('Ju ji zhong zuoyong') do the first five consciousnesses ('Qian wu shi') possess, enabling them to understand the preceding realms ('Neng liao qianmian de jingjie')? Answer ('Da'): The first five consciousnesses ('Qian wu shi') possess six functions ('Ju liu zhong zuoyong'). The 'Yogacara-bhumi-sastra' ('Yujia lun') states: 1. Solely distinguishes its own object of perception ('Jin jin liao bie ziji de jingjie suo yuan'); 2. Solely distinguishes its own characteristics ('Jin jin liao bie ziji de xiangzhuang'); 3. Solely distinguishes the present ('Jin jin liao bie xianzai'); 4. Solely distinguishes in a single moment ('Weiyi chana liao bie'); 5. Changes according to consciousness ('Sui yishi zhuanbian'), changes according to wholesome and unwholesome ('Sui shan ran zhuanbian'), changes according to karma-generating actions ('Sui fa ye zhuanbian'); 6. Can obtain desirable and undesirable results ('Neng gou qude ke'ai yu bu ke'ai de guobao'). Question ('Wen'): Eye-consciousness ('Yanshi') is direct perception ('Xianliang'), knowing the realm as it is ('Ru shi de renzhi jingjie'). If, when the eye is diseased ('Ruguo yanjing shengbing de shihou'), or one sees blue as yellow ('Huozhe kanjian qingse wei huangse'), does it still know the realm as it is ('Nandao hai neng ru shi de renzhi jingjie ma')? If it does not accord with reality ('Ruguo bu fuhe shiji qingkuang'), why is it called direct perception ('Weishenme hai jiao xianliang ne')? Answer ('Da'): One teacher says ('Yi wei laoshi shuo'), seeing blue as yellow ('Kanjian qingse wei huangse') is actually the function of consciousness ('Shijishang shi yishi de zuoyong'). Because due to the disease of the eye faculty ('Yinwei you yan gen de jibing'), it leads to a diseased eye-consciousness ('Daozhile you bing de yanshi'). Due to the diseased eye-consciousness ('Youyu you bing de yanshi'), it then leads to non-veridical consciousness ('Yushi daozhile fei liang yishi'), seeing blue as yellow ('Kanjian qingse wei huangse'). It is not that eye-consciousness sees blue as yellow ('Bushi yanshi kanjian qingse wei huangse'). Because the diseased eye-consciousness ('Youyu you bing de yanshi') can give rise to the consciousness of seeing yellow ('Neng gou shengqi kanjian huangse de shi'), that is why it is said so ('Suoyi zheyang shuo'). Another teacher says ('Ling yi wei laoshi shuo'), due to the diseased eye faculty ('Youyu you bing de yan gen'), it leads to diseased eye-consciousness ('Daozhi you bing de yanshi'), although one sees blue as yellow ('Suiran kanjian qingse wei huangse'), one does not understand it as yellow ('Dan bu renwei shi huangse'), therefore it is direct perception ('Suoyi shi xianliang'). It is like when non-discriminating wisdom ('Rutong wu fenbie zhi') observes Buddha-nature True Thusness ('Guancha foxing zhenru') as the eight sovereignties ('Ba zizai'), although it does not accord with reality ('Suiran bu fuhe shiji qingkuang'), non-discriminating wisdom ('Dan shi wu fenbie zhi') does not understand it as 'self' ('Bu renwei shi ''wo''), therefore it is direct perception ('Suoyi shi xianliang'). It is the same here ('Zheli ye shi zheyang'). The 'Samgraha-vastu' ('Zaji lun') asks ('Zhong wendao'): If it is called consciousness ('Ruguo yinwei liao bie se deng') because it distinguishes form, etc. ('Cai jiao zuo shi'), why is it only called eye-consciousness, etc. ('Weishenme zhi jiao zuo yan deng shi'), and not called form-consciousness, etc. ('Bu jiao zuo se deng shi ne')? Answer ('Da'): Because it relies on the five kinds of eye, etc. ('Yinwei yikao yan deng wu zhong') for explanation ('Jieshi'), reason ('Daoli'), and accomplishment ('Chengjiu'), and not on form, etc. ('Er bushi zai se deng shang'). Why is that ('Weishenme ne')? The consciousness in the eye ('Yanzhong zhi shi'), therefore it is called eye-consciousness ('Suoyi jiao zuo yanshi'), relying on the location of the eye ('Yikao yan chusuo'), consciousness can then arise ('Shi cai neng chansheng'). Also, because there is an eye ('You youyu you yan'), consciousness can then exist ('Shi cai neng cunzai'). Why is it said like this ('Weishenme zheyang shuo ne')? If there is an eye faculty ('Ruguo you yan gen'), consciousness will definitely arise ('Shi yiding chansheng'), for those who are not blind ('Bu mang bu xia de ren'), even in the darkness they can see ('Jishi zai heian zhong ye neng kanjian'). It is not because there is form ('Bushi yinwei you se') that eye-consciousness will definitely arise ('Yanshi yiding chansheng'), because the blind ('Yinwei mangren xiazi') cannot see ('Buneng kanjian'). Moreover, the consciousness that arises from the eye ('Erqie yan suo fa zhi shi'), therefore it is called eye-consciousness ('Suoyi jiao zuo yanshi'), due to the changes in the eye ('Youyu yan de bianyi'), consciousness also changes ('Shi ye bianyi'), although form does not change ('Se suiran meiyou bian'), consciousness does change ('Shi que you bian'). For example, in 'Kāmalā' disease ('Biru Jia Mo Luo bing') damages the eye faculty ('Sunhuai yan gen'), towards blue, etc. ('Duiyu qingse deng')
。皆見為黃。又屬眼之識。故名眼識。由識種子。隨逐于眼而得生故。又助眼之識。故名眼識。作彼損益故。所以者何。由根合識。有所領受。令根損益。非境界故。又如眼之識。故名眼識。俱有情數之所攝故。色則不爾。不決定故。眼識既然。余識亦爾。
問。為眼見色。為識等耶。
答。非眼見色。亦非識等。以一切法。無作用故。由有和合假立為見。又由六相眼于見色中最勝。非識等。是故說眼能見諸色。何等為六。一由生因。眼。能生彼故。二由依處。見依眼故。三由無動轉。眼常一類故。四由自在轉。不待緣合。唸唸生故。五由端嚴轉。由此莊嚴所依身故。六由聖教。如經中說。眼能見色故。如是所說六種相貌。于識等中。皆不可得。識動轉者。當知多種差別生起。
問。六根所成。各有幾義。
答。古釋云。各有二義。一是異熟。二是長養。且如眼根者。如過去業。招今世眼。名異熟眼。於今世時。因飲食等。長小令大。養瘦令肥。名長養眼。餘五根亦然。
問。若無外境。應無現量能覺之心。若無現量能覺。云何世人作如是覺。我今現證如是境耶。
答。古德云。現覺如夢者。如正起現量五識。證色等五境之時。但唯能證所證色等境。不能覺現量能覺之心。所以
【現代漢語翻譯】 皆被視為黃色。又屬於眼的識，所以稱為眼識。由於識的種子，隨順依附於眼而生起。又輔助眼的識，所以稱為眼識，因為它對眼根的損益起作用。為什麼這樣說呢？因為根與識結合，有所領受，從而使根產生損益，而不是境界本身的作用。又像眼的識一樣，所以稱為眼識，因為它屬於有情眾生的範疇。而色則不然，因為它不確定。眼識如此，其餘的識也是如此。
問：是眼見色，還是識等見色呢？
答：不是眼見色，也不是識等見色。因為一切法都沒有獨立的作用。由於各種條件的和合，才假立為『見』。又由於六種特性，眼在見色中最為殊勝，不是識等可以比擬的。所以說眼能見諸色。哪六種特性呢？一是由於生因，眼能生起見的作用。二是由於依處，見依眼根而生。三是由於無動轉，眼常保持一類性質。四是由於自在轉，不依賴其他因緣聚合，唸唸生滅。五是由於端嚴轉，眼能莊嚴所依止的身體。六是由於聖教，如經中所說，眼能見色。像這樣所說的六種相貌，在識等中都無法找到。識的動轉，應當知道有多種差別生起。
問：六根所成就的，各有幾種含義？
答：古釋說，各有兩種含義。一是異熟，二是長養。比如眼根，如過去業力，招感今世的眼根，稱為異熟眼（Vipāka-eye，由業力成熟而產生的眼）。在今世，因為飲食等因素，使眼從小變大，從瘦變肥，稱為長養眼。其餘五根也是如此。
問：如果沒有外境，就不應該有現量（Pratyakṣa，直接的認知）能覺之心。如果沒有現量能覺，為什麼世人會產生這樣的感覺：我現在親身證知這樣的境界呢？
答：古德說，現覺如同夢境。比如當現量五識生起時，證知色等五境的時候，只能證知所證的色等境界，而不能覺察到現量能覺的心。這是為什麼呢？
【English Translation】 All are seen as yellow. Furthermore, it belongs to the consciousness of the eye, hence it is called eye-consciousness (cakṣur-vijñāna, visual consciousness). Because the seed of consciousness follows and adheres to the eye to arise. Also, it assists the consciousness of the eye, hence it is called eye-consciousness, because it acts upon its benefit and detriment. Why is that? Because the root and consciousness combine, and there is something received, causing benefit or detriment to the root, not the object itself. Also, like the consciousness of the eye, hence it is called eye-consciousness, because it is included within the realm of sentient beings. Color is not like this, because it is not definite. As it is with eye-consciousness, so it is with the other consciousnesses.
Question: Does the eye see color, or does consciousness, etc., see it?
Answer: It is not the eye that sees color, nor is it consciousness, etc. Because all dharmas have no independent function. It is due to the combination of various conditions that 'seeing' is conventionally established. Furthermore, due to six characteristics, the eye is the most superior in seeing color, not comparable to consciousness, etc. Therefore, it is said that the eye can see all colors. What are the six characteristics? First, due to the cause of arising, the eye can give rise to the function of seeing. Second, due to the place of reliance, seeing relies on the eye root to arise. Third, due to non-movement, the eye always maintains a consistent nature. Fourth, due to independent movement, not depending on the aggregation of other conditions, arising and ceasing moment by moment. Fifth, due to dignified movement, the eye adorns the body it relies upon. Sixth, due to the holy teachings, as it is said in the scriptures, the eye can see color. These six characteristics, as described, cannot be found in consciousness, etc. The movement of consciousness, it should be known, arises with various differences.
Question: What are the meanings accomplished by the six roots, each having how many meanings?
Answer: Ancient interpretations say that each has two meanings. One is Vipāka (異熟, maturation), and the other is nourishment (長養, growth). For example, the eye root, such as past karma, attracts the eye in this life, called the Vipāka-eye (異熟眼, the eye matured from karma). In this life, due to factors such as food and drink, the eye grows from small to large, from thin to fat, called the nourished eye. The other five roots are the same.
Question: If there is no external object, there should be no mind capable of direct perception (Pratyakṣa, 現量). If there is no direct perception, how can people have such a feeling: I am now personally witnessing such a realm?
Answer: Ancient masters said that direct perception is like a dream. For example, when the five consciousnesses of direct perception arise, perceiving the five objects such as color, they can only perceive the objects being perceived, such as color, and cannot perceive the mind capable of direct perception. Why is that?
者何。覺能覺法是意識。正隨起五識時。必無意識。故於此念。必不能覺現量之心。至第二念正起意識。覺前念五識現量。時無所覺。現量五識。及現量所覺之境。並已謝滅。所以者何。以諸識不併生故。起意識時。現量五識已滅。又有為法剎那滅故。現量五識所緣之境。此時亦已謝滅。若言須有實外境。方能生心者。且如后念意識。緣前念現量五識為境。豈是實有法耶。由過去無體故。此過去現量五識已滅。今雖無體。猶能為境。生於意識。何必五識。須緣心外實境而生耶。謂若在睡時正起夢心。即不能起覺夢之心。至睡惺後起覺夢心時。其所覺之夢心已滅。其五識現量正起時。未能起覺現量意識心。及至第二念起。得覺現量五識之意識心。其所覺現量五識已滅。與覺夢心相似。故舉為喻。
又難。定許有現量耶。謂正起覺現量之能覺意識時。彼所覺五識定有耶。
答。此時所覺已滅。雖無體。猶生能覺之心。何妨外境是無。能生識耶。然大乘五境。雖似有。而非心外。與凡小不同。
問。于眼等六識中。有幾分別。
答。略有三種。一自性分別。唯緣現在所緣諸行。自相行分別。所緣行。即五塵也。自相行。如色以青為行相。眼識緣時。亦任運作青行相。名自行。又自相行即能緣行。簡
共相行。如緣青時。即緣黃不著。二隨念分別。于昔曾所受諸行。追念行分別。唯緣過去。三計度分別。于去來今不現前。思[御-ㄗ+名]行分別。即非有計有。是非量境。然約三世計度。不定一世。又雜集論於三分別中。復有七種分別。一謂于緣任運分別。謂五識身。如所緣相。無異分別。于自境界。任運轉故。二有相分別。謂自性隨念二種分別。取過現境。種種相故。三無相分別。謂希求未來境行分別。四尋求分別。五伺察分別。六染污分別。七不染污分別。此四分別。皆用計度分別以為自性。所以者何。以思度故。或時尋求。或時伺察。或時染污。或不染污種種分別。又攝大乘論。有十種根境微細分別。論云。複次總攝一切分別。略有十種。一根本分別。謂阿賴耶識。二緣相分別。謂色等識。三顯相分別。謂眼識等。並所依識。四緣相變異分別。謂老等變異。樂受等變異。貪等變異。逼害時節代謝等變異。捺落迦等諸趣變異。及欲界等諸界變異。五顯相變異分別。謂即如前所說變異。所有變異。六他引分別。謂聞非正法類。及聞正法類分別。七不如理分別。謂諸外道聞非正法類分別。八如理分別。謂正法中聞正法類分別。九執著分別。謂不如理作意。類。薩迦邪見為本。六十二見趣相應分別。十散動分別。謂
【現代漢語翻譯】 現代漢語譯本 共相行：例如緣取青色時，就不能同時緣取黃色。二、隨念分別：對於過去曾經經歷的諸行，追憶並進行分別，只能緣取過去。三、計度分別：對於過去、未來、現在不呈現的事物，進行思量和分別。這並非是對實有之境的衡量，而是將非有計為有。然而，對於三世的計度，並不侷限於某一世。 此外，《雜集論》在三種分別中，又增加了七種分別：一、謂于緣任運分別：指五識身（眼識、耳識、鼻識、舌識、身識），對於所緣取的境相，沒有差異的分別，因為它們在各自的境界中自然運轉。二、有相分別：指自性分別和隨念分別這兩種，它們取過去和現在的境，並對種種相進行分別。三、無相分別：指希求未來境的行分別。四、尋求分別。五、伺察分別。六、染污分別。七、不染污分別。這四種分別，都以計度分別作為其自性。為什麼呢？因為它們都通過思量來運作，有時尋求，有時伺察，有時染污，有時不染污，進行種種分別。 此外，《攝大乘論》中，有十種根境微細分別。論中說：『總括一切分別，略有十種：一、根本分別：指阿賴耶識（ālaya-vijñāna，儲存一切種子識）。二、緣相分別：指色等識（視覺等感官意識）。三、顯相分別：指眼識等，以及所依之識。四、緣相變異分別：指衰老等變異，樂受等變異，貪等變異，逼害、時節代謝等變異，捺落迦（naraka，地獄）等諸趣變異，以及欲界等諸界變異。五、顯相變異分別：指如前所說的變異，所包含的所有變異。六、他引分別：指聽聞非正法類，以及聽聞正法類分別。七、不如理分別：指諸外道聽聞非正法類分別。八、如理分別：指正法中聽聞正法類分別。九、執著分別：指不如理作意類，以薩迦邪見（satkāya-dṛṣṭi，有身見）為根本，與六十二見趣相應的分別。十、散動分別：指……』
【English Translation】 English version Common Characteristic Activity: For example, when cognizing blue, one does not simultaneously cognize yellow. Second, Recollection Discrimination: Recalling and discriminating past experiences, only engaging with the past. Third, Conceptual Discrimination: Thinking about and discriminating things that are not present in the past, future, or present. This is not a measurement of what is real, but rather considering what is not as what is. However, the conceptualization of the three times is not limited to one time. Furthermore, the Abhidharmasamuccaya adds seven types of discrimination to the three discriminations: First, Discrimination that Operates Naturally on Objects: This refers to the five sense consciousnesses (eye, ear, nose, tongue, and body consciousnesses). They do not discriminate differently regarding the objects they perceive because they operate naturally in their respective realms. Second, Discrimination with Characteristics: This refers to the two types of discrimination: self-nature discrimination and recollection discrimination. They take past and present objects and discriminate various characteristics. Third, Discrimination without Characteristics: This refers to the activity of discrimination that desires future objects. Fourth, Seeking Discrimination. Fifth, Investigating Discrimination. Sixth, Defiled Discrimination. Seventh, Undefiled Discrimination. These four discriminations all use conceptual discrimination as their nature. Why? Because they all operate through thinking, sometimes seeking, sometimes investigating, sometimes defiled, and sometimes undefiled, performing various discriminations. Furthermore, the Mahāyānasaṃgraha contains ten subtle discriminations of roots and objects. The treatise states: 'To summarize all discriminations, there are roughly ten types: First, Fundamental Discrimination: This refers to the Ālaya-vijñāna (storehouse consciousness, the consciousness that stores all seeds). Second, Object-Cognizing Discrimination: This refers to consciousnesses such as visual consciousness. Third, Manifestation-Cognizing Discrimination: This refers to eye consciousness, etc., and the consciousness on which it relies. Fourth, Discrimination of Changes in Object-Cognizing: This refers to changes such as aging, changes such as pleasant feelings, changes such as greed, changes such as oppression, seasonal changes, changes in realms such as Naraka (hell), and changes in realms such as the desire realm. Fifth, Discrimination of Changes in Manifestation-Cognizing: This refers to all the changes contained in the changes mentioned above. Sixth, Discrimination Induced by Others: This refers to discrimination of hearing non-Dharma teachings and discrimination of hearing Dharma teachings. Seventh, Irrational Discrimination: This refers to the discrimination of non-Buddhist practitioners hearing non-Dharma teachings. Eighth, Rational Discrimination: This refers to the discrimination of hearing Dharma teachings within the Dharma. Ninth, Attachment Discrimination: This refers to the type of irrational attention, with Satkāya-dṛṣṭi (view of self) as its root, and discrimination corresponding to the sixty-two views. Tenth, Distracted Discrimination: This refers to...'
諸菩薩十種分別。釋曰。根本分別者。謂阿賴耶識。是余分別根。自性。亦是分別故。名根本分別。緣相分別者。謂分別色等。有如是緣相。顯相分別者。謂眼識等並所依識。顯現似彼所緣相故。緣相變異分別者。謂以色等。影識變異所起分別。老等變異者。謂色等識。似老等相。起諸變異。何以故。內外色等。皆有老等轉變相故。等者。等取病死變異。樂受等變異者。由樂受故。身相變異。如說樂者。面目端嚴。等者。等取苦。及不苦不樂受。貪等變異者。謂由貪等身相變異。等者。等取瞋癡忿等。如說忿等。惡形色等。逼害時節代謝等變異者。謂殺縛等。令身相等生起變異。時節代謝。亦令內外身樹色等。形相改變。如說寒等所逼切時。身等變異。捺落迦等諸趣變異者。等。即等取一切惡趣。彼惡色等變異共了。及欲界等諸界變異者。等取色界。無色界中。無似色等影像識故。于諸天中及靜慮中。亦有有情及器色等。種種變異。如末尼珠。威神力故。種種凈妙光色變異。顯相變異分別者。謂由眼等所依根故。令似色等影像顯現。眼識等識。種種變異。即於此中。起諸分別。即知如前說。老等變異。隨其所應而起變異。何以故。如說眼等根有利鈍。識明昧故。如無表色。所依變異。彼亦變異。由樂受等。變異亦爾。
【現代漢語翻譯】 現代漢語譯本 諸菩薩有十種分別。 解釋說：根本分別指的是阿賴耶識（儲存一切種子和業力的根本識），它是其餘分別的根源。阿賴耶識的自性也是一種分別，因此稱為根本分別。 緣相分別指的是分別色等（世間萬物）具有這樣的緣起和現象。 顯相分別指的是眼識等以及它們所依賴的識，顯現出類似於它們所緣的對象。 緣相變異分別指的是由於色等（世間萬物）的影像和識的變異所產生的分別。 老等變異指的是色等（世間萬物）的識，呈現出衰老等現象，從而產生各種變異。這是因為內外之物都有衰老等轉變的現象。『等』字包括疾病和死亡等變異。 樂受等變異指的是由於快樂的感受，身體的相貌發生變化，例如說快樂的人，面容姣好。『等』字包括痛苦和不苦不樂的感受。 貪等變異指的是由於貪婪等，身體的相貌發生變化。『等』字包括嗔恨、愚癡、忿怒等。例如說忿怒等，會呈現出醜惡的形色。 逼害時節代謝等變異指的是殺害、捆綁等，使身體的相貌產生變化。時節的更替也會使內外之物，如身體、樹木、顏色等，形相改變。例如說寒冷等逼迫時，身體等會發生變異。 捺落迦（地獄）等諸趣變異，『等』字包括一切惡趣。那些惡趣中的色等變異是共同了知的。 以及欲界等諸界變異，『等』字包括色界和無色界。在無色界中，沒有類似於色等的影像識。在諸天中以及禪定中，也有有情和器物的種種變異，就像摩尼寶珠（如意寶珠）由於威神力而顯現出種種清凈美妙的光色變異。 顯相變異分別指的是由於眼等所依賴的根，使得類似於色等的影像顯現出來。眼識等識的種種變異，就在這裡產生各種分別。由此可知，如前所說的衰老等變異，也隨其所應而產生變異。這是因為，例如說眼等根有利有鈍，識有明有昧。就像無表色（無法直接觀察到的色法）所依賴的變異，它也會發生變異。由於快樂等感受，變異也是如此。
【English Translation】 English version The Bodhisattvas have ten kinds of distinctions. Explanation: The fundamental distinction refers to the Ālaya-vijñāna (storehouse consciousness, the fundamental consciousness that stores all seeds and karmic forces), which is the root of all other distinctions. The nature of Ālaya-vijñāna is also a kind of distinction, hence it is called the fundamental distinction. Distinction of perceived characteristics refers to distinguishing that phenomena such as form (all things in the world) have such causes and conditions and appearances. Distinction of manifested appearances refers to eye consciousness and so on, as well as the consciousnesses they rely on, manifesting appearances similar to the objects they perceive. Distinction of variations in perceived characteristics refers to the distinctions arising from the variations in the images and consciousnesses of phenomena such as form. Variations such as aging refer to the consciousnesses of phenomena such as form manifesting phenomena such as aging, thus producing various variations. This is because both internal and external things have phenomena of transformation such as aging. 'Etc.' includes variations such as disease and death. Variations such as pleasant feelings refer to changes in physical appearance due to pleasant feelings, such as saying that a happy person has a beautiful face. 'Etc.' includes painful and neutral feelings. Variations such as greed refer to changes in physical appearance due to greed and so on. 'Etc.' includes anger, ignorance, resentment, etc. For example, resentment, etc., will manifest ugly forms and colors. Variations such as oppression, harm, seasonal changes, etc., refer to causing changes in physical appearance through killing, binding, etc. Seasonal changes also cause changes in the form of internal and external things, such as the body, trees, and colors. For example, when oppressed by cold, etc., the body, etc., will undergo variations. Variations in realms such as Naraka (hell), 'etc.' includes all evil realms. The variations in form, etc., in those evil realms are commonly known. And variations in realms such as the desire realm, 'etc.' includes the form realm and the formless realm. In the formless realm, there are no image consciousnesses similar to form, etc. In the heavens and in meditative states, there are also various variations in sentient beings and objects, just like a Mani jewel (wish-fulfilling jewel) manifesting various pure and wonderful light and color variations due to its divine power. Distinction of manifested appearance variations refers to the appearance of images similar to form, etc., due to the roots on which the eyes, etc., rely. The various variations of eye consciousness, etc., give rise to various distinctions here. From this, it can be known that the variations such as aging mentioned earlier also produce variations as appropriate. This is because, for example, the roots such as the eyes have sharpness and dullness, and the consciousnesses have clarity and obscurity. Just like the variations on which unmanifested form (form that cannot be directly observed) relies, it will also undergo variations. The variations due to pleasant feelings, etc., are also the same.
如說樂者。心安定故。如說苦者。心散動故。貪等逼害時節代謝。亦爾。捺落迦等。及欲界等。依身變異。識亦變異。如應當知。無色界中。亦有受等。所作變異。諸識分別。他引分別者。謂善惡友。親近所起。及與聽聞正非正法。為因分別。即是外道迦比羅等。及正法中。諸騷揭多。所有分別。名不如理。如理分別。如是二種。隨其所應。能生。邪見正見相應二種分別。薩迦邪見為因。所起六十二見相應分別。即梵網經中前際后際分別。謂我過去為曾有耶。如是等分別。名執著分別。言見趣者。是品類義。散動分別者。散亂擾動。故名散動。此即分別。是故說名散動分別。此即擾亂無分別智。何以故。由此擾亂般若波羅蜜多故。無分別智。即是般若波羅蜜多。謂諸菩薩十種分別者。謂諸菩薩能發語言。他引而轉。不稱真理。十種分別。何以故。證會真理。若正現前。不可說故。
問。前三分別。於八識中。幾識能具。
答。八識中唯第六識具三分別。自第七識。唯有自性分別。以緣現在故。或可末那亦有計度。以計度執我故。若論體性。計度分別。以慧為性。隨念。以念為性。分別。以慧為性。真法之中。既無虛妄。八識。所以無此分別。又古師於十種分別。就八識廣辯。
問。八識中各具幾分
【現代漢語翻譯】 現代漢語譯本 關於樂的說法，是因為心安定。關於苦的說法，是因為心散動。貪婪等煩惱逼迫傷害，時節變化也是如此。地獄等惡道，以及欲界等善道，依附於身體的變化，意識也隨之變化，應當如實瞭解。在無色界中，也有感受等心理活動的變異，各種意識進行分別。 『他引分別』指的是受到善友或惡友的影響而產生的分別，以及聽聞正確的或不正確的佛法作為原因而產生的分別。這包括外道迦比羅等人的分別，以及正法中一些『騷揭多』（指對佛法理解不正確的人）的所有分別，這些都稱為不如理的分別。如理的分別與不如理的分別，根據情況，能產生邪見或正見相應的兩種分別。以『薩迦邪見』（我見）為原因，所產生的與六十二見相應的分別，就是《梵網經》中所說的對過去和未來的分別，例如『我過去是否曾經存在？』等等這樣的分別，稱為執著分別。『見趣』指的是品類的意思。『散動分別』指的是散亂擾動，所以稱為散動。這種分別會擾亂無分別智。為什麼呢？因為它擾亂了般若波羅蜜多。無分別智就是般若波羅蜜多。菩薩的十種分別，指的是菩薩能夠發出語言，但受到外力引導而偏離真理的十種分別。為什麼呢？因為當證悟真理真正顯現時，是不可言說的。 問：前面三種分別，在八識中，有幾個識具備？ 答：在八識中，只有第六識具備這三種分別。第七識只有自性分別，因為它緣于現在。或者末那識也可能有計度，因為它執著于『我』。如果從體性上來說，計度分別以智慧為體性，隨念以念為體性，分別以智慧為體性。在真正的佛法中，沒有虛妄，所以八識中沒有這些分別。另外，古代的法師對十種分別，就八識進行了廣泛的辨析。 問：八識中各自具備幾種分別？
【English Translation】 English version As for saying 'pleasure', it is because the mind is stable. As for saying 'suffering', it is because the mind is scattered. The oppression and harm of greed and other afflictions, and the changes of seasons, are also like this. The hell realms and other evil paths, as well as the desire realm and other good paths, depend on the changes of the body, and consciousness also changes accordingly, as should be understood. In the formless realm, there are also variations in feelings and other mental activities, and various consciousnesses make distinctions. 'Other-induced discriminations' refer to discriminations arising from the influence of good or bad friends, and discriminations arising from hearing correct or incorrect Dharma as a cause. This includes the discriminations of the non-Buddhist Kapila and others, as well as all the discriminations of some 'Sauvakatas' (those who misunderstand the Buddha's teachings) within the orthodox Dharma, which are called irrational discriminations. Rational discriminations and irrational discriminations, according to the situation, can produce two kinds of discriminations corresponding to wrong views or right views. The discriminations corresponding to the sixty-two views arising from 'Satkayadrishti' (the view of self), are the discriminations about the past and future mentioned in the Brahma-jala Sutra, such as 'Did I exist in the past?' and so on, which are called clinging discriminations. 'View-group' refers to the meaning of categories. 'Scattered discriminations' refer to scattered and disturbed, so they are called scattered. This kind of discrimination disturbs non-discriminating wisdom. Why? Because it disturbs Prajna Paramita. Non-discriminating wisdom is Prajna Paramita. The ten discriminations of Bodhisattvas refer to the ten discriminations of Bodhisattvas who can speak, but are guided by external forces and deviate from the truth. Why? Because when the realization of truth truly appears, it is unspeakable. Question: Among the previous three discriminations, how many of the eight consciousnesses possess them? Answer: Among the eight consciousnesses, only the sixth consciousness possesses these three discriminations. The seventh consciousness only has self-nature discrimination, because it is based on the present. Or the Manas consciousness may also have calculation, because it clings to 'self'. If speaking from the perspective of essence, calculation discrimination has wisdom as its essence, recollection has mindfulness as its essence, and discrimination has wisdom as its essence. In the true Dharma, there is no falsehood, so the eight consciousnesses do not have these discriminations. In addition, ancient teachers extensively analyzed the ten discriminations in terms of the eight consciousnesses. Question: How many kinds of discriminations does each of the eight consciousnesses possess?
別。
答。第六識具廣略十種分別。前五識唯自性。任運。二種分別。五識于自境界。任運轉故。第七識具計度。染污有相。三種分別。第八識同前五識。得有自性任運分別。若自性任運分別自現量。若計度染污無相分別。唯比非二量。若有相分別。一分緣現在者。通三量。一分緣過去者。唯比非二量。若隨念分別。無漏。即是現量。若有漏。即比非二量。
問。何故五識無分別執耶。
答。夫言執者。須是分別籌度之意方能堅執。五識雖有慧。而但任運。不能分別籌度故。五無執。唯第六也。
宗鏡錄卷第五十三
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第五十四
慧日永明寺主智覺禪師延壽集
夫意言分別。萬有俱空。則名義無性。一切眾生。于見聞中。應不成顛倒。以名中無義。義中無名。俱是客故。
答。萬法本空。熏習成有。于本空中。起諸情執顛倒。寶性論云。
問。名中無義。義中無名。二俱客者。若人執名異於義。義異於名。此人既無顛倒。則于義中應無僻執。不應聞說好惡。生憂喜心。名義不相關故。當知客義。是汝顛倒。
答。由久時數習顛倒故。有此僻執。
【現代漢語翻譯】 現代漢語譯本 問：第六識（第六種意識，即意識）具有廣義和簡略的十種分別。前五識（眼識、耳識、鼻識、舌識、身識）只有自性分別和任運分別這兩種分別。五識對於自己的境界，是任運而轉的緣故。第七識（末那識）具有計度分別、染污分別和有相分別這三種分別。第八識（阿賴耶識）與前五識相同，也具有自性分別和任運分別。如果是自性分別和任運分別，就是自現量（直接的、不帶推理的認知）。如果是計度分別、染污分別和無相分別，就唯是比量（通過推理得出的認知），而非現量和非量。如果是有相分別，一部分緣于現在的，通於現量、比量和非量這三種量；一部分緣於過去的，就唯是比量，而非現量和非量。如果是隨念分別，無漏的，就是現量；有漏的，就是比量，而非現量和非量。
問：為什麼前五識沒有分別執著呢？
答：所謂執著，必須是分別思量之意才能產生堅固的執著。前五識雖然有智慧，但只是任運而轉，不能分別思量，所以前五識沒有執著，只有第六識才有。
《宗鏡錄》卷第五十三
戊申年歲分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第五十四
慧日永明寺住持智覺禪師延壽集
如果說意識的分別，萬有都是空性的，那麼名和義就沒有自性。這樣的話，一切眾生在見聞中，就不應該產生顛倒，因為名中沒有義，義中沒有名，兩者都是客體。
答：萬法本來是空性的，通過熏習才顯現有。在本來的空性中，產生各種情執和顛倒。《寶性論》說：
問：名中沒有義，義中沒有名，兩者都是客體。如果有人認為名不同於義，義不同於名，這個人既然沒有顛倒，那麼對於義就不應該有偏頗的執著，不應該聽到好壞就產生憂愁和喜悅的心情，因為名和義沒有相關性。應當知道客體的意義，是你的顛倒。
答：由於長時間的串習顛倒，才會有這種偏頗的執著。
【English Translation】 English version Question: The sixth consciousness (mano-vijnana) possesses ten kinds of distinctions, both broad and concise. The first five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) only have two kinds of distinctions: self-nature distinction and spontaneous distinction. The five consciousnesses operate spontaneously in relation to their respective realms. The seventh consciousness (manas-vijnana) possesses three kinds of distinctions: conceptual distinction, defiled distinction, and appearance-related distinction. The eighth consciousness (alaya-vijnana) is similar to the first five consciousnesses, possessing both self-nature distinction and spontaneous distinction. If it is self-nature distinction or spontaneous distinction, it is self-evident perception (direct, non-inferential cognition). If it is conceptual distinction, defiled distinction, or non-appearance-related distinction, it is only inference (cognition derived through reasoning), and not direct perception or non-perception. If it is appearance-related distinction, a portion of it relates to the present, encompassing all three measures: direct perception, inference, and non-perception; a portion of it relates to the past, and is only inference, not direct perception or non-perception. If it is recollection-based distinction, if it is without outflows (anāsrava), it is direct perception; if it is with outflows (sāsrava), it is inference, not direct perception or non-perception.
Question: Why do the first five consciousnesses not have clinging based on discrimination?
Answer: What is called 'clinging' requires the intention of discriminating and deliberating in order to form a firm attachment. Although the first five consciousnesses possess wisdom, they only operate spontaneously and cannot discriminate or deliberate. Therefore, the five consciousnesses do not have clinging; only the sixth consciousness does.
Zong Jing Lu (Record of the Source Mirror), Volume 53
Engraved by the Dasangdujian (Directorate of the Great Treasury) in the year Wushen Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror), Volume 54
Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yongming Temple
If it is said that the discriminations of consciousness, all phenomena are empty, then names and meanings have no inherent nature. In that case, all sentient beings should not have inversions in seeing and hearing, because there is no meaning in names, and no name in meanings; both are objective.
Answer: All dharmas are originally empty, and become existent through conditioning. Within the original emptiness, various emotional attachments and inversions arise. The Ratnagotravibhāga states:
Question: If there is no meaning in names, and no name in meanings, and both are objective, if someone holds that names are different from meanings, and meanings are different from names, since this person has no inversions, then there should be no biased clinging to meanings, and one should not feel sorrow or joy upon hearing good or bad, because names and meanings are unrelated. It should be known that the meaning of 'objective' is your inversion.
Answer: It is due to the long-term habituation of inversions that this biased clinging arises.
不關名義相應。由名言熏習心故。必由此法門。生分別心。起虛妄僻執。如密嚴經偈云。是時金剛藏。復告大眾言。賴耶無始來。為戲論熏習。諸業所繫縛。輪轉無有窮。亦如於大海。因風起波浪。恒生亦恒滅。不斷亦不常。由不悟自心。隨識境界現。若了于自心。如火焚薪盡。通達于無漏。則名為聖人。藏識變眾境。彌綸於世間。意執我我所。思量恒流轉。諸識類差別。各各了自境。積集業為心。遍積集名意。了別名為識。五識取現境。如翳見毛。輪。隨見而迷惑。于似色心中。非色計於色。譬如摩尼珠。日月光所照。隨其所應現。各雨自類物。阿賴耶亦爾。如來清凈藏。和合于習氣。變現周世間。與無漏相應。雨諸功德法。譬如乳變異。成酪至酪漿。藏識亦如是。變似於眾色。如翳見毛輪。有情亦復爾。以惡習氣翳。住藏識眼中。于諸非色處。此所見諸色。猶如於陽焰。遠離於有無。皆賴耶所現。仁者依眼色。而生似色識。如幻住眼中。飄動猶熱焰。色皆是藏識。與色習相應。變似體非有。愚夫妄分別。諸惛醉放逸。坐臥及狂走。頓起諸事業。皆是賴耶識。猶如盛赫日。舒光照于地。蒸氣如水流。渴獸望之走。賴耶亦復爾。體性實非色。而似於色現。惡覺妄生著。如磁石吸鐵。迅速而轉移。雖無于情識。似情識而
【現代漢語翻譯】 現代漢語譯本 不執著于名相，而與實義相應。由於名言的熏習，心識必然會通過這種法門，產生分別心，生起虛妄的偏執。如同《密嚴經》的偈頌所說：『這時金剛藏菩薩，又告訴大眾說，阿賴耶識（Ālaya-vijñāna，藏識）從無始以來，就被虛妄的戲論所熏習，被各種業力所束縛，在輪迴中無有窮盡。也像在大海中，因為風的作用而生起波浪，波浪恒常生起也恒常滅去，不是斷滅也不是恒常存在。由於不覺悟自心，隨著意識而顯現境界。如果明瞭自心，就像火燃燒盡了柴薪。通達無漏的境界，就被稱為聖人。藏識變現出各種境界，充滿整個世間。意識執著于『我』和『我的』，思量不斷地流轉。各種識的類別有差別，各自了別自己的境界。積聚業力成為心，普遍積聚稱為意，了別稱為識。五識（眼識、耳識、鼻識、舌識、身識）取著目前的境界，就像患有眼翳的人看到毛髮輪。隨著所見而迷惑，在看似色的心中，把非色執計為色。譬如摩尼寶珠（Maṇi，如意寶珠），被日月的光芒所照耀，隨著所應而顯現，各自降下自己種類的東西。阿賴耶識也是這樣，如來清凈藏（Tathāgatagarbha），和合于習氣，變現周遍世間，與無漏相應，降下各種功德之法。譬如乳產生變異，成為酪，進而成為酪漿。藏識也是這樣，變現得像各種色。就像患有眼翳的人看到毛髮輪，有情也是這樣，因為惡的習氣遮蔽，住在藏識的眼中。在各種非色的地方，所見到的各種色，就像陽焰（虛幻的景象），遠離有和無，都是阿賴耶識所顯現。仁者依靠眼和色，而生起相似於色的識，就像幻象住在眼中，飄動如同熱焰。色都是藏識，與色的習氣相應，變現得相似但體性並非真實存在，愚夫妄加分別。各種昏沉醉酒放逸的人，坐臥以及狂奔，突然生起各種事業，都是賴耶識的作用，就像盛大的太陽，舒展光芒照耀大地，蒸騰的水汽像水流，口渴的野獸希望它而奔走。賴耶識也是這樣，體性實際上不是色，但卻像色一樣顯現，惡覺妄生執著，就像磁石吸引鐵，迅速地轉移。雖然沒有情識，但卻像有情識一樣。』
【English Translation】 English version Not clinging to nominal meanings, but corresponding to actual meanings. Because of the熏習(xūnxí, perfuming; influence) of nominal expressions on the mind, it is inevitable that through this Dharma gate, discriminating thoughts will arise, and false and biased attachments will be generated. As the verses in the Saṃdhinirmocana Sūtra state: 'At that time, Vajragarbha (金剛藏, Diamond Womb) again told the assembly, 'The Ālaya-vijñāna (阿賴耶識, storehouse consciousness) from beginningless time, has been熏習(xūnxí, perfumed; influenced) by false conceptual play, bound by various karmic forces, revolving in saṃsāra (輪迴, cycle of rebirth) without end. It is also like in the great ocean, waves arise due to the wind, waves constantly arise and constantly cease, neither annihilated nor permanent. Because of not awakening to one's own mind, realms appear following consciousness. If one understands one's own mind, it is like fire burning up firewood. Attaining the unconditioned realm, one is then called a sage. The storehouse consciousness transforms various realms, filling the entire world. The mind clings to 'I' and 'mine', thoughts constantly flowing. The categories of various consciousnesses are different, each discerning its own realm. Accumulating karma becomes the mind, universally accumulating is called意(yì, intention; thought), discerning is called識(shì, consciousness). The five consciousnesses (eye, ear, nose, tongue, and body) grasp the present realm, like someone with cataracts seeing hairs in the air. Following what is seen, one becomes deluded, in what appears to be a colored mind, one mistakes non-color for color. For example, a Maṇi (摩尼, wish-fulfilling) jewel, illuminated by the light of the sun and moon, manifests according to what is appropriate, each raining down things of its own kind. The Ālaya-vijñāna is also like this, the Tathāgatagarbha (如來清凈藏, Buddha-nature), harmonizing with habitual tendencies, transforms and manifests throughout the world, corresponding to the unconditioned, raining down various Dharma of merit. For example, milk undergoes transformation, becoming酪(lào, cheese), and further becoming酪漿(lào jiāng, whey). The storehouse consciousness is also like this, transforming to resemble various colors. Like someone with cataracts seeing hairs in the air, sentient beings are also like this, because of the obscuration of evil habitual tendencies, dwelling in the eye of the storehouse consciousness. In various non-colored places, the various colors that are seen, are like a mirage, far from existence and non-existence, all manifested by the Ālaya-vijñāna. The benevolent one relies on the eye and color, and generates consciousness similar to color, like an illusion dwelling in the eye, fluttering like heat haze. Colors are all the storehouse consciousness, corresponding to the habitual tendencies of color, transforming to resemble but the essence is not truly existent, foolish people make false distinctions. Various people who are confused, drunk, and unrestrained, sitting, lying down, and running wildly, suddenly generating various activities, are all the function of the Ālaya-vijñāna, like the great sun, spreading its light to illuminate the earth, the rising vapor like flowing water, thirsty beasts hoping for it and running towards it. The Ālaya-vijñāna is also like this, its essence is actually not color, but it appears like color, evil awareness falsely arises attachment, like a magnet attracting iron, quickly transferring. Although there is no sentience, it appears like there is sentience.'
動。如是賴耶識。為生死所攝。往來於諸趣。非我而似我。如海中漂物。無思隨水流。賴耶無分別。後身而運動。譬如二象鬥。被傷者永退。賴耶亦如是。斷染無流轉。譬如凈蓮華。離泥而皎潔。人天皆受用。莫不咸珍敬。如是賴耶識。出於習氣泥。轉依得清凈。佛菩薩所重。譬如殊勝寶。野人所輕賤。若用飾冕旒。則為王頂戴。如是賴耶識。是清凈佛性。凡位恒雜染。佛果常寶持。如美玉在水。苔衣所纏覆。賴耶處生死。習氣縈不現。於此賴耶識。有二取相生。如蛇有二頭。隨樂而同往。賴耶亦如是。與諸色相具。一切諸世間。取之以為色。惡覺者迷惑。計為我我所。若有若非有。自在作世間。賴耶雖變現。體性恒甚深。于諸無智人。悉不能覺了。譬如於幻師。幻作種種獸。或行而或走。似有情非實。賴耶亦如是。幻作於世間。一切諸有情。體性無真實。凡愚不能了。妄生於取著。起微塵勝性。有無異分別。及與于梵天。丈夫等諸見。
問。眼見色者。為是眼見。為是識見。
答。非眼識境等。各有決定見性。但以三和合故。假名為見。下五根聞嗅嘗觸等例爾。雜集論云。非眼見色。亦非識等。以一切法。無作用故。由有和合。假立為見。故稱眼能見色。又識之於根。乍出乍入。如鹿在網。猶鳥處籠。
啄一舍一。週而復始。無暫休息。識在根籠。亦復如是。或在於耳。或在於眼。來去無定。不可執常。雖復無定。相續不斷。何為不斷。以妙用無間故。若凡夫為色塵所縛。不得自在。若見一法。則被一法礙。不能圓通法界。是以金剛經云。若菩薩心住於法而行佈施。如人入闇。則無所見。首楞嚴經云。由塵發知。因根有相。相見無性。猶若交蘆。由塵發知者。即見分。因根有相者。即相分。相見無性者。心境互生。各無自體。心不自立。由塵發知。境不自生。因根有相。二虛相倚。猶若交蘆。知見立知。即無明本。知見無見。斯即涅槃。但了了見無可見。即通法界。見即是涅槃。若了了聞無可聞。無可聞。即通法界。聞即是涅槃。一切諸法。本來涅槃。以分別心。妄見所隔。不知自識翻作無明。又首楞嚴經云。緣見因明。暗成無見。不明自發。若不假明暗等見。見色之時。則見余根。若離念。遍法界見。鐵圍山一切相。皆不能蔽。若六根伏。則不得六根相。如十人患翳共見空華。一人眼可。則不見。餘九人還見。各各自除妄見。則不得一切相。物物皆真。又十個空華。一人能見。十人眼可。余華總亡。但一妄除。皆不見諸相。一相。則一切相。為一切相。皆我心起。是知一翳在目。千華競飛。一妄動心。諸塵並起。
【現代漢語翻譯】 現代漢語譯本 啄食一粒，捨棄一粒，週而復始，沒有片刻停歇。識（vijñāna，了別作用）寄存在根籠（indriya-kośa，感覺器官的集合），也是如此。有時在耳，有時在眼，來去沒有定準，不可執著于常。雖然沒有定準，卻相續不斷。為何不斷？因為其微妙作用沒有間斷的緣故。如果凡夫被色塵（rūpa-viṣaya，可見之物）所束縛，就不得自在。如果只見到一種法（dharma，事物、現象），就會被這一種法所障礙，不能圓滿通達法界（dharmadhātu，一切法的總稱）。所以《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）說：『如果菩薩的心執著於法而行佈施，就像人在黑暗中行走，什麼也看不見。』《首楞嚴經》（Śūraṅgama Sūtra）說：『由塵（viṣaya，對像）而生起知（jñāna，認識），因根（indriya，感覺器官）而有相（lakṣaṇa，表象）。相（lakṣaṇa，表象）與見（darśana，見性）本無自性，猶如兩根蘆葦互相依靠。』『由塵發知』，就是見分（darśana-bhāga，認識的主體）。『因根有相』，就是相分（lakṣaṇa-bhāga，認識的對象）。『相見無性』，是說心（citta，精神活動）與境（viṣaya，對像）互相產生，各自沒有自體。心不能獨立存在，由塵而生起知。境不是自己產生，因根而有相。二者虛幻不實，互相依靠，猶如兩根蘆葦。知見之上又立知見，就是無明（avidyā，迷惑）的根本。知見之中沒有知見，這就是涅槃（nirvāṇa，寂滅）。只要明明白白地見到沒有可見之物，就能通達法界，見就是涅槃。如果明明白白地聽到沒有可聞之物，沒有可聞之物，就能通達法界，聞就是涅槃。一切諸法，本來就是涅槃，因為分別心的緣故，被虛妄的見解所隔閡，不知道自己的識（vijñāna，了別作用）反而轉變為無明。又《首楞嚴經》說：『因緣于見（darśana，見性）而有明（āloka，光明），黑暗就形成了無見（adarśana，不見）。』光明不是自己生髮。如果不憑藉光明、黑暗等見，在見色（rūpa，顏色）的時候，就能見到其餘的根。如果遠離妄念，就能在遍佈法界中見到，即使是鐵圍山（Cakravāḍa，環繞世界的鐵山）的一切景象，也不能遮蔽。如果六根（ṣaḍ indriya，六種感覺器官）調伏，就得不到六根的表象。如同十個人患有眼翳，共同看到空中的花朵。如果一個人的眼睛痊癒，就看不見空花。其餘九個人仍然能看見，各自去除虛妄的見解，就得不到一切表象，萬物都呈現真實。又如十個空花，一個人能看見，十個人的眼睛都痊癒，所有的空花都消失。只要去除一個妄見，就都看不見諸相。一個相，就是一切相，因為一切相，都是我心所生起。由此可知，一個眼翳在眼睛裡，千朵空花競相飛舞。一個妄念動於心，各種塵境同時生起。
【English Translation】 English version Pecking one grain, discarding one grain, going around and around, without a moment's rest. Consciousness (vijñāna) residing in the root-cage (indriya-kośa), is also like this. Sometimes in the ear, sometimes in the eye, coming and going without a fixed pattern, not to be clung to as constant. Although without a fixed pattern, it continues uninterrupted. Why uninterrupted? Because its subtle function is without interruption. If ordinary people are bound by the dust of form (rūpa-viṣaya), they cannot be free. If one sees only one dharma, then one is obstructed by that one dharma, unable to fully penetrate the dharmadhātu. Therefore, the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) says: 'If a Bodhisattva's mind dwells on dharma while practicing generosity, it is like a person entering darkness, seeing nothing.' The Śūraṅgama Sūtra says: 'From dust (viṣaya) arises knowing (jñāna), because of the root (indriya) there is appearance (lakṣaṇa). Appearance (lakṣaṇa) and seeing (darśana) have no inherent nature, like two reeds leaning on each other.' 'From dust arises knowing' refers to the seeing-aspect (darśana-bhāga). 'Because of the root there is appearance' refers to the appearance-aspect (lakṣaṇa-bhāga). 'Appearance and seeing have no inherent nature' means that mind (citta) and object (viṣaya) arise mutually, each without self-nature. The mind cannot stand on its own, knowing arises from dust. The object does not arise by itself, appearance is due to the root. The two are illusory and rely on each other, like two reeds leaning on each other. Knowing on top of knowing is the root of ignorance (avidyā). Knowing without seeing is Nirvana (nirvāṇa). Simply seeing clearly that there is nothing to be seen, one penetrates the dharmadhātu; seeing is Nirvana. If one clearly hears that there is nothing to be heard, nothing to be heard, one penetrates the dharmadhātu; hearing is Nirvana. All dharmas are originally Nirvana, but due to the discriminating mind, they are separated by false views, not knowing that one's own consciousness turns into ignorance. Furthermore, the Śūraṅgama Sūtra says: 'Depending on seeing (darśana) there is light (āloka), darkness becomes non-seeing (adarśana).' Light does not arise by itself. If one does not rely on seeing such as light and darkness, when seeing form (rūpa), one can see the other roots. If one is free from thoughts, one can see throughout the dharmadhātu, and even the appearance of the Iron Mountain Range (Cakravāḍa) cannot obscure it. If the six roots (ṣaḍ indriya) are subdued, one does not obtain the appearance of the six roots. It is like ten people with eye disease seeing empty flowers together. If one person's eyes recover, they will not see the empty flowers. The other nine people still see them, each removing their false views, then they will not obtain all appearances, and all things will appear as true. Also, like ten empty flowers, if one person can see them, and the eyes of all ten people recover, all the flowers disappear. As long as one delusion is removed, all appearances are not seen. One appearance is all appearances, because all appearances arise from my mind. Therefore, it is known that with one cataract in the eye, a thousand flowers fly about. With one deluded thought moving in the mind, all kinds of dust arise together.
若能離念。則當處坐道場。轉大法輪。俱成佛道。
問。耳聞說法聲時。總具幾識。
答。具三識。第八先托佛無漏聲名句文。為本質了。耳識緣聲。意識同時緣名句文等。方得名聞。
古德問云。且如緣佛聲名句文時。為自耳識意識緣得名句文名聞。為先要自第八托佛本質聲。變起相分了。耳識意識托第八相分為質。變相分緣方得聞耶。
答。設爾何失難。二俱有過。若第八不先變佛聲。耳意二識便緣名句文者。即因中前六劣。不能直緣。須先假第八變。若第八不先變。即心外取法。唯識不成。若托自第八相分為質緣者。第六識所變相分。即無名句文。既無名句文。即意不能生解。為第八識。但變得佛本質徑直聲。本質徑直聲上。且無名句文。為第八不緣故。此答云。理實第六識緣自第八相分為境。謂佛本質聲。及自第八變影像聲。合為一聲。世尊本質聲。既有名句文等。第六識。于自耳根。緣第八相分聲。名句文三不無。為佛本質聲上有名句文。例如世間人。共看一紙文書。若不識書人。但見其紙墨黑白色。即不能知其義理差別。若識書人。見紙墨黑白。及能知其間義理差別。今耳識及第八如不識書人。第六如識書人。第六既緣實聲。亦能緣得名句文故。又聲是所依。名句文是能依。名
【現代漢語翻譯】 現代漢語譯本：如果能夠遠離妄念，那麼當下所處之地就是道場，就能轉動大法輪，共同成就佛道。
問：耳朵聽到說法聲音的時候，總共具備幾種識？
答：具備三種識。第八識（阿賴耶識，Alaya-vijnana）首先依託佛的無漏聲音、名句文，作為本質來了解。耳識緣取聲音，意識同時緣取名句文等，才能獲得聽聞。
古德問道：比如緣取佛的聲音、名句文時，是由耳識、意識自己緣取名句文而聽聞，還是先要由第八識依託佛的本質聲音，變現出相分，然後耳識、意識依託第八識的相分作為本質，變現相分來緣取才能聽聞呢？
答：假設你這樣提問有什麼缺失呢？兩種說法都有過失。如果第八識不先變現佛的聲音，耳識和意識就緣取名句文，那麼就是因地中的前六識低劣，不能直接緣取，必須先借助第八識的變現。如果第八識不先變現，那就是心外取法，就不能成立唯識。如果依託自己的第八識相分作為本質來緣取，那麼第六識所變現的相分，就沒有名句文。既然沒有名句文，意識就不能產生理解。因為第八識只是變現了佛的本質直接的聲音，本質直接的聲音上，並沒有名句文，因為第八識不緣取名句文的緣故。這個回答說：理實上是第六識緣取自己的第八識相分作為境，也就是佛的本質聲音，以及自己的第八識變現的影像聲音，合成為一個聲音。世尊的本質聲音，既然有名句文等，第六識在自己的耳根，緣取第八識的相分聲音，名、句、文三者不缺少，因為佛的本質聲音上有名句文。例如世間人，共同看一張紙上的文字，如果不認識字的人，只能看到紙墨的黑白色，就不能知道其中的義理差別。如果認識字的人，看到紙墨黑白，就能知道其中的義理差別。現在耳識和第八識就像不認識字的人，第六識就像認識字的人。第六識既然緣取真實的聲音，也能緣取名句文的緣故。而且聲音是所依，名句文是能依，名
【English Translation】 English version: If one can be free from discursive thoughts, then the very place where one sits is the Bodhimanda (place of enlightenment), and one can turn the great Dharma wheel, and together attain Buddhahood.
Question: When the ear hears the sound of Dharma being preached, how many consciousnesses (vijnana) are involved?
Answer: Three consciousnesses are involved. The eighth consciousness (Alaya-vijnana) first relies on the Buddha's undefiled sound, names, phrases, and words as its essence for understanding. The ear consciousness cognizes the sound, and the mind consciousness simultaneously cognizes the names, phrases, words, etc., in order to gain understanding through hearing.
An ancient virtuous one asked: For example, when cognizing the Buddha's sound, names, phrases, and words, is it that the ear consciousness and mind consciousness themselves cognize the names, phrases, and words to gain understanding through hearing, or is it that the eighth consciousness first relies on the Buddha's essential sound, transforming into an image aspect (相分, xiangfen), and then the ear consciousness and mind consciousness rely on the eighth consciousness's image aspect as their essence, transforming into an image aspect to cognize in order to hear?
Answer: What is the fault in assuming your question? Both explanations have faults. If the eighth consciousness does not first transform the Buddha's sound, and the ear consciousness and mind consciousness directly cognize the names, phrases, and words, then the first six consciousnesses in the causal stage are inferior and cannot directly cognize; they must first rely on the eighth consciousness's transformation. If the eighth consciousness does not first transform, then it is grasping Dharma outside of the mind, and the theory of Consciousness-Only (唯識, Weishi) cannot be established. If one relies on one's own eighth consciousness's image aspect as the essence for cognition, then the image aspect transformed by the sixth consciousness does not have names, phrases, and words. Since there are no names, phrases, and words, the mind consciousness cannot generate understanding. Because the eighth consciousness only transforms the Buddha's essential direct sound, and there are no names, phrases, and words on the essential direct sound, because the eighth consciousness does not cognize names, phrases, and words. This answer says: In reality, the sixth consciousness cognizes its own eighth consciousness's image aspect as its object, which is the Buddha's essential sound, as well as the image sound transformed by one's own eighth consciousness, combining them into one sound. Since the World-Honored One's essential sound has names, phrases, words, etc., the sixth consciousness, at its own ear root, cognizes the eighth consciousness's image aspect sound, and the three—name, phrase, and word—are not lacking, because the Buddha's essential sound has names, phrases, and words. For example, worldly people together look at a piece of paper with writing. If one does not know how to read, one only sees the black and white of the paper and ink, and cannot know the differences in meaning and principle. If one knows how to read, one sees the black and white of the paper and ink, and can know the differences in meaning and principle within them. Now, the ear consciousness and the eighth consciousness are like those who do not know how to read, and the sixth consciousness is like one who knows how to read. Since the sixth consciousness cognizes the real sound, it can also cognize the names, phrases, and words. Moreover, sound is the support, and names, phrases, and words are what rely on it; name
句文依實聲上有。既有實聲。其名句文。自連帶聲上有故。意識為能分別故。自然緣得。又聞即比量。聽聞名句文三等時。向心所上比度生解。唯第六識具比量。若緣名義。便在意中。
問。夫聞法者。既托諸佛悲願為本質。作增上緣。眾生但自心識心上。所變得影像相分文義。此即實無心外法。為執見未信者。於世法中事。如何引證。印成后信。入一乘門。
答。世法即佛法。佛法即世法。云何更舉事立況。然為未決定信者。寧無方便。若論比知。觸目咸是。且舉一二。略類此宗。如西國婆羅門求聰明。常供養天神等。後於夢中。見有天人授與咒論等法。然夢中實無天人。為說聰明法論咒等。托天人為增上緣。自識心上變作論咒解。今眾生見聞亦爾。然于比況中。夢喻最親。以自夢中。實無外境。皆是夢心變起。可為現證。又此土周暢耕田。母欲得子歸。其母遂嚙指。周暢在田下心痛。念云。是母喚我。及歸。果如其言。母雖有喚子之心。而不發言。如來但有說法之心。而不說法。自是眾生心上變起故。若正解者。即諸佛悲願為應。機熟宜聞為感。感應道交。非一非異。唯心方顯。不落斷常。不可各取一邊。違于中道。
問。根塵所對。現證分明。如何圓通。得入空理。
答。眼對色塵。
【現代漢語翻譯】 現代漢語譯本： 句和文是依據實際的聲音而建立的。既然有實際的聲音，那麼這些就被稱為句和文，它們自然地從連續的聲音中產生，因為意識能夠區分它們。因此，通過聽聞名、句、文三者，人們在自己的心中進行比量推度，產生理解。只有第六識（意識）才具備比量能力。如果緣于名和義，那麼理解就存在於意中。 問：聽聞佛法的人，既然依託諸佛的悲願作為根本，作為增上緣，而眾生只是在自己的心識上，變現出影像、相分的文義。這實際上並沒有心外的法。那麼對於那些執著於世間法而不相信的人，如何引用世間法中的事例來證明，使他們相信並進入一乘之門呢？ 答：世間法就是佛法，佛法就是世間法。為什麼還要舉例說明呢？然而，爲了那些尚未堅定信仰的人，難道就沒有方便之法了嗎？如果從比量認知來說，觸目所及都是例證。姑且舉一兩個例子，大致與此宗相似。例如，西國（印度）的婆羅門爲了求得聰明，經常供養天神等。後來在夢中，見到有天人授予咒語等法。然而夢中實際上並沒有天人，為他說聰明之法、咒語等。這是依託天人作為增上緣，自己的心識上變現出論、咒、理解。現在眾生見聞佛法也是如此。在比喻中，夢境最為貼切，因為在自己的夢中，實際上沒有外在的境界，都是夢心變現出來的，可以作為現實的證明。又如，此地的周暢在田里耕田，他的母親想要兒子回來，就咬破手指。周暢在田里感到心痛，心想：『是母親在叫我。』等到回家，果然如此。母親雖然有呼喚兒子的心，卻沒有發出聲音。如來只是有說法的意願，卻沒有實際說法。這都是眾生心上變現出來的。如果正確理解，那麼諸佛的悲願就是『應』，眾生機緣成熟適合聽聞就是『感』，感應道交，非一非異。唯有心才能顯現，不落入斷滅或常恒的邊見，不可各取一邊，違背中道。 問：根（感官）、塵（外境）相對，顯現得非常分明，如何才能圓融通達，進入空性的道理？ 答：眼根對色塵。
【English Translation】 English version: Sentences and words are based on actual sounds. Since there are actual sounds, they are called sentences and words, which naturally arise from continuous sounds because consciousness can distinguish them. Therefore, by hearing the three aspects of name, sentence, and word, people make inferences in their minds, generating understanding. Only the sixth consciousness (mind consciousness) has the ability to infer. If one focuses on name and meaning, then understanding exists in the mind. Question: Those who hear the Dharma rely on the compassionate vows of all Buddhas as the fundamental basis and as a contributing condition, while sentient beings merely manifest images and conceptual meanings on their own consciousness. This means that there is actually no Dharma outside the mind. So, how can we use examples from worldly affairs to convince those who are attached to worldly laws and do not believe, so that they may believe and enter the One Vehicle? Answer: Worldly Dharma is Buddhist Dharma, and Buddhist Dharma is worldly Dharma. Why should we give further examples? However, for those who have not yet firmly established their faith, is there no expedient means? If we speak of inferential knowledge, everything we see is an example. Let's take one or two examples to roughly illustrate this principle. For example, Brahmins in the Western Country (India) often make offerings to deities in order to gain wisdom. Later, in a dream, they see a deity bestowing mantras and other teachings. However, there is actually no deity in the dream who is teaching the Dharma of wisdom, mantras, etc. This is relying on the deity as a contributing condition, and one's own consciousness manifests treatises, mantras, and understanding. Sentient beings hearing the Dharma now are the same. Among analogies, dreams are the closest, because in one's own dream, there is actually no external realm; everything is manifested by the dream-mind, which can serve as present proof. Another example is Zhou Chang, who was plowing in the field. His mother wanted her son to return, so she bit her finger. Zhou Chang felt pain in his heart while in the field, thinking, 'My mother is calling me.' When he returned home, it was indeed so. Although the mother had the intention to call her son, she did not speak. The Tathagata only has the intention to teach the Dharma, but does not actually speak. This is all manifested by the minds of sentient beings. If one understands correctly, then the compassionate vows of all Buddhas are the 'response,' and the ripening of sentient beings' conditions suitable for hearing is the 'stimulus.' The interaction between stimulus and response is neither one nor different. Only the mind can reveal it, without falling into the extremes of annihilation or permanence, and one should not take one side, which would violate the Middle Way. Question: The interaction between the root (sense organs) and the dust (external objects) appears very clear and distinct. How can we achieve perfect understanding and enter the principle of emptiness? Answer: The eye-root confronts the color-dust.
無而有見。異熟業果。不可思議。唯智所知。非情所測。諸法實性。親證方明。有見有聞。世俗心量。若約真諦。根境俱空。且如世俗門中。見無自性。如眼勝義根。如火。既能發識。又能照境。識如人。能了別。境如物。故知無根不能發識。無識不能了境。無境不能起見。三法和合。方成見性。則見性無從。和合非有。如思益經偈云。悉見十方國。一切眾生類。而於眼色中。終不生二相。諸佛所說法。一切能聽受。而於耳聲中。亦不生二相。能於一心中。知眾生諸心。自心及彼心。此二不分別。廣百門論破根境品云。眼等根塵。若執實有。理必不然。所以者何。違比量故。謂眼非見。如耳等根。耳亦非聞。如眼等根。鼻不能嗅。如舌等根。舌不能嘗。如鼻等根。身不能覺。如上諸根。一切皆由造色性故。或大種故。或業果故。又眼等根。皆有質礙故。可分析。悉令歸空。或無窮過。是故不應執為實有。但是自心隨因緣力。虛假變現。如幻事等。俗有真無。又破情品云。眼為到色見耶。不到色見耶。若眼去到色乃見者。遠色應遲見。近色應速見。何以故。去法爾故。而今近瓶遠月一時見。是故知眼不去。若不去。則無和合。複次若眼力不到色而見者。何故見近不見遠。遠近應一時見。故知見性無從。諸根例爾。如還原
【現代漢語翻譯】 現代漢語譯本： 『無而有見』，指的是異熟業果（Vipāka-karma-phala，指行為帶來的不同性質的果報），這是不可思議的。只有智慧才能瞭解，不是情感所能測度的。諸法的真實本性，只有親自證悟才能明白。有見有聞，都是世俗之人的心量。如果從真諦的角度來說，根（Indriya，感覺器官）和境（Viṣaya，感覺對像）都是空性的。 比如在世俗的層面中，『見』是沒有自性的。比如眼根（cakṣur-indriya，視覺器官），就像火一樣，既能產生識（vijñāna，意識），又能照亮外境。識就像人，能夠了別事物；境就像物體。所以，沒有根就不能產生識，沒有識就不能了別外境，沒有外境就不能產生『見』。這三種法和合在一起，才能形成『見』的性質。那麼，『見』的性質無從產生，和合也不是真實存在的。就像《思益經》（Vimalakīrti-nirdesa-sūtra）中的偈頌所說：『悉見十方國，一切眾生類，而於眼色中，終不生二相。諸佛所說法，一切能聽受，而於耳聲中，亦不生二相。能於一心中，知眾生諸心，自心及彼心，此二不分別。』 《廣百論》（Vidyāmātrasiddhi-śāstra）破根境品中說：眼等根和塵（rūpa，色塵），如果執著它們是真實存在的，道理上一定是不成立的。為什麼呢？因為違背了比量（anumāna，推理）的緣故。也就是說，眼不是『見』，就像耳朵等根一樣；耳朵也不是『聞』，就像眼睛等根一樣；鼻子不能嗅，就像舌頭等根一樣；舌頭不能嘗，就像鼻子等根一樣；身體不能覺，就像以上所有的根一樣。一切都是由造色性（rūpa-dhātu，色界）的緣故，或者由大種（mahābhūta，四大元素）的緣故，或者由業果的緣故。 而且，眼等根，都有質礙的緣故，可以分析，全部令其歸於空性，或者有無窮的過失。因此，不應該執著它們是真實存在的。這些都只是自心隨著因緣的力量，虛假地變現出來的，就像幻術一樣，在世俗層面存在，在真諦層面則不存在。 《廣百論》又在破情品中說：眼是到達色（rūpa，顏色）才『見』呢？還是沒有到達色就『見』呢？如果眼睛去到色才『見』，那麼，看遠的顏色應該遲緩，看近的顏色應該迅速。為什麼呢？因為『去』是自然如此的。但是現在，看近處的瓶子和遠處的月亮卻是一同發生的。所以，知道眼睛不是去到色才『見』的。如果不是去到色才『見』，那麼就沒有和合。而且，如果眼睛的力量沒有到達色就能『見』，那麼，為什麼能看見近處的卻看不見遠處的？遠近應該同時看見。所以，知道『見』的性質無從產生。其他的根也是同樣的道理。就像還原到空性一樣。
【English Translation】 English version: 'Seeing without seeing' refers to the Vipāka-karma-phala (the results of actions that manifest in different qualities), which is inconceivable. Only wisdom can understand it; it cannot be measured by emotions. The true nature of all dharmas can only be understood through personal realization. Seeing and hearing are the measures of the minds of ordinary people. From the perspective of ultimate truth, both the Indriya (sense organs) and Viṣaya (sense objects) are empty. For example, in the realm of the mundane, 'seeing' has no inherent nature. The cakṣur-indriya (eye sense), like fire, can both generate vijñāna (consciousness) and illuminate external objects. Consciousness is like a person, capable of distinguishing things; objects are like things. Therefore, without the sense organ, consciousness cannot arise; without consciousness, external objects cannot be distinguished; without external objects, 'seeing' cannot arise. Only when these three dharmas come together can the nature of 'seeing' be formed. Then, the nature of 'seeing' has no origin, and the combination is not real. It is like the verse in the Vimalakīrti-nirdesa-sūtra: 'Completely seeing the ten directions of countries, all kinds of sentient beings, yet in the eye and color, ultimately no dualistic appearances arise. All the teachings spoken by the Buddhas can be heard and received, yet in the ear and sound, no dualistic appearances arise. Able to know the minds of all sentient beings in one mind, one's own mind and their minds, these two are not distinguished.' The Vidyāmātrasiddhi-śāstra, in the chapter on refuting the sense organs and objects, says: If one clings to the eye and other sense organs and rūpa (form) as being real, it is certainly not logically valid. Why? Because it contradicts anumāna (inference). That is to say, the eye is not 'seeing,' just like the ear and other sense organs; the ear is not 'hearing,' just like the eye and other sense organs; the nose cannot smell, just like the tongue and other sense organs; the tongue cannot taste, just like the nose and other sense organs; the body cannot feel, just like all the above sense organs. Everything is due to the rūpa-dhātu (form realm), or due to the mahābhūta (four great elements), or due to the results of karma. Moreover, the eye and other sense organs all have material obstruction, can be analyzed, and can all be reduced to emptiness, or there would be infinite faults. Therefore, one should not cling to them as being real. These are all merely false manifestations of one's own mind according to the power of conditions, like illusions; they exist in the mundane realm but do not exist in the ultimate truth. The Vidyāmātrasiddhi-śāstra also says in the chapter on refuting emotions: Does the eye 'see' by reaching the rūpa (color), or does it 'see' without reaching the color? If the eye goes to the color to 'see,' then seeing distant colors should be slow, and seeing nearby colors should be fast. Why? Because 'going' is naturally like that. But now, seeing the nearby bottle and the distant moon happens simultaneously. Therefore, it is known that the eye does not 'see' by going to the color. If it does not go to the color to 'see,' then there is no combination. Moreover, if the power of the eye can 'see' without reaching the color, then why can one see nearby things but not distant things? Near and far should be seen simultaneously. Therefore, it is known that the nature of 'seeing' has no origin. The other sense organs are the same principle. It is like returning to emptiness.
集自他觀門云。兩身為自他。彼身為他。己身為自。一身復為自他。色身為他。心即為自。心復為自他。心即為他。智即為自。智復有自他。有所得智為他。無所得智為自。無所得智復有自他。凈智為他。是凈亦凈為自。觀身實相。觀佛亦然。稽首如空無所依。心凈已度諸禪定。無住則無本。覺。此名為佛。假名名為佛。亦無佛可成。無成可成。無出可出。是名佛出。無所見。了了見。了了見。無所見。但有名字。名字性空無所有。映象如虛空。虛空如映象。色心如虛空。虛空如色心。色心如映象。映象身無二。亦復非是一。若能如是解。諸佛從中出。諸佛唯有名。如空應響聲。無心究竟道。法法自然平。平處亦無平。無平作平說。此中言語斷。心行處亦滅。眼空保色空。色空保眼空。兩空自相保。則無眼識賊。耳空保聲空。聲空保耳空。兩空自相保。則無耳識賊。鼻空保香空。香空保鼻空。兩空自相保。則無鼻識賊。舌空保味空。味空保舌空。兩空自相保。則無舌識賊。身空保觸空。觸空保身空。兩空自相保。則無身識賊。心空保法空。法空保心空。還是一空能保二空。亦能保一空。是故號空空。假名說見諦。若知六根凈。即無六塵賊。若無六塵賊。心王自清凈。方便持化凡。題名寄佛性。釋曰。是以若眼空色不空
【現代漢語翻譯】 現代漢語譯本 《集自他觀門》中說：『兩身』是指自他。『彼身』是『他』，『己身』是『自』。一身又可分為自他，色身是『他』，心即是『自』。心又可分為自他，心即是『他』，智即是『自』。智又可分為自他，有所得智是『他』，無所得智是『自』。無所得智又可分為自他，凈智是『他』，是凈亦凈是『自』。觀身實相，觀佛也是如此。稽首如虛空般無所依，心清凈已然度過諸禪定。無住則無本覺，此名為佛。假名名為佛，也無佛可成，無成可成，無出可出，這叫做佛出。無所見，了了見，了了見，無所見，但有名字，名字性空無所有，映象如虛空，虛空如映象，色心如虛空，虛空如色心，色心如映象，映象身無二，也並非是一。若能如此理解，諸佛從中出現。諸佛唯有名，如空谷應響聲。無心是究竟之道，法法自然平等。平等之處也無平等，無平等而作平等說。此處言語斷絕，心行之處也滅盡。眼空守護色空，色空守護眼空，兩空互相守護，就沒有眼識之賊。耳空守護聲空，聲空守護耳空，兩空互相守護，就沒有耳識之賊。鼻空守護香空，香空守護鼻空，兩空互相守護，就沒有鼻識之賊。舌空守護味空，味空守護舌空，兩空互相守護，就沒有舌識之賊。身空守護觸空，觸空守護身空，兩空互相守護，就沒有身識之賊。心空守護法空，法空守護心空，還是一空能守護二空，也能守護一空，所以號為空空。假名說見諦。若知六根清凈，即無六塵賊。若無六塵賊，心王自然清凈。方便持化凡夫，題名寄託佛性。』 解釋說：『因此如果眼空而色不空』
【English Translation】 English version The 『Collection on the Gate of Observing Self and Other』 says: 『Two bodies』 refer to self and other. 『That body』 is 『other,』 and 『one's own body』 is 『self.』 One body can again be divided into self and other; the form body is 『other,』 and the mind is 『self.』 The mind can again be divided into self and other; the mind is 『other,』 and wisdom is 『self.』 Wisdom can again be divided into self and other; wisdom with attainment is 『other,』 and wisdom without attainment is 『self.』 Wisdom without attainment can again be divided into self and other; pure wisdom is 『other,』 and 『being pure and also pure』 is 『self.』 Observe the true aspect of the body; observing the Buddha is also like this. Bowing the head, like the empty sky, without any reliance, the mind is pure and has already crossed over all the dhyanas (meditative states). Without abiding, there is no original enlightenment; this is called Buddha. A provisional name is called Buddha, and there is no Buddha to be attained, no attainment to be attained, no emergence to be emerged; this is called the emergence of the Buddha. Nothing to be seen, clearly seeing, clearly seeing, nothing to be seen, but there are names; the nature of names is empty and without anything, like a mirror image in empty space, empty space like a mirror image, form and mind like empty space, empty space like form and mind, form and mind like a mirror image, the mirror image body is not two, and also not one. If one can understand in this way, all Buddhas emerge from within this. Buddhas are only names, like the echo in an empty valley. No-mind is the ultimate path, all dharmas (teachings) are naturally equal. In the place of equality, there is also no equality; speaking of equality where there is no equality. Here, language is cut off, and the place of mental activity is also extinguished. The emptiness of the eye protects the emptiness of form, the emptiness of form protects the emptiness of the eye; the two emptinesses protect each other, then there is no thief of eye consciousness. The emptiness of the ear protects the emptiness of sound, the emptiness of sound protects the emptiness of the ear; the two emptinesses protect each other, then there is no thief of ear consciousness. The emptiness of the nose protects the emptiness of smell, the emptiness of smell protects the emptiness of the nose; the two emptinesses protect each other, then there is no thief of nose consciousness. The emptiness of the tongue protects the emptiness of taste, the emptiness of taste protects the emptiness of the tongue; the two emptinesses protect each other, then there is no thief of tongue consciousness. The emptiness of the body protects the emptiness of touch, the emptiness of touch protects the emptiness of the body; the two emptinesses protect each other, then there is no thief of body consciousness. The emptiness of the mind protects the emptiness of dharma, the emptiness of dharma protects the emptiness of the mind; still, one emptiness can protect two emptinesses, and can also protect one emptiness, therefore it is called emptiness of emptiness. Provisionally speaking of seeing the truth. If one knows that the six roots (sense organs) are pure, then there are no six dusts (sense objects) as thieves. If there are no six dusts as thieves, the mind-king (consciousness) is naturally pure. Skillfully upholding and transforming ordinary beings, entrusting the Buddha-nature to the title.』 The explanation says: 『Therefore, if the eye is empty but form is not empty』
。色空眼不空。則不可相保。以根境異故。必為侵害。若同一性。即無疑矣。如世間作保之人。若是忠良人。即可忠良人作保。若惡行人。則不可保。以情性異故。六種根塵。和同既爾。一切萬法。順旨亦然。故首楞嚴經云。佛告阿難。根塵同原。縛脫無二。識性虛妄。猶如空華。阿難。由塵發知。因根有相。相見無性。同於交蘆。是故汝今。知見立知。即無明本。知見無見。斯即涅槃無漏真凈。云何是中更容他物。
問。色塵質礙。可分析歸空。聲性虛通。應是實有。
答。聲塵生滅。動靜皆空。聲不至於耳根。根不往于聲所。既無一物中間往來。則心境俱虛。聲不可得。如首楞嚴經云。複次阿難。云何十二處。本如來藏。妙真如性。阿難。汝且觀此祇陀樹林。及諸泉池。于意云何。此等為是色生眼見。眼生色相。阿難。若複眼根生色相者。見空非色。色性應消。消則顯發一切都無。色相既無。誰明空質。空亦如是。若複色塵生眼見者。觀空非色。見即消亡。亡則都無。誰明空色。是故當知。見與色空。俱無處所。即色與見。二處虛妄。本非因緣。非自然性。又推聲處文云。阿難。汝更聽此祇陀園中。食辦擊鼓。眾集撞鐘。鐘鼓音聲。前後相續。于意云何。此等為是聲來耳邊。耳往聲處。阿難。若復此
【現代漢語翻譯】 現代漢語譯本：如果色和空在本質上不是相同的，那麼它們就不能相互保護。因為根（感官）和境（對像）是不同的，必然會互相侵害。如果它們是同一本質，那就沒有疑問了。就像世間作擔保的人，如果是忠良之人，就可以由忠良之人作保；如果是惡劣之人，就不能作保，因為情性和品性不同。六種根塵（色、聲、香、味、觸、法六種塵境與眼、耳、鼻、舌、身、意六根）的和合也是如此，一切萬法順從這個道理也是一樣。所以《首楞嚴經》（Śūraṅgama Sūtra）說：『佛告訴阿難（Ānanda）：根和塵同一起源，束縛和解脫沒有分別。識性是虛妄的，就像空中的花朵。阿難，由於塵境而產生知覺，因為根而有現象。現象和知覺沒有自性，如同兩根蘆葦互相依靠。因此，你現在，在知見上又建立知見，這就是無明的根本。知見上沒有知見，這就是涅槃（Nirvāṇa）無漏的真凈。怎麼能容許其中再有其他東西呢？』 問：色塵（Rūpa-dhatu）有物質阻礙，可以分析歸於空。聲性（Śabda-svabhāva）虛無通透，應該是真實存在的。 答：聲塵（Śabda-dhatu）是生滅變化的，動和靜都是空。聲音不會到達耳根，耳根也不會去到聲音的地方。既然沒有一樣東西在中間往來，那麼心和境都是虛假的，聲音是不可得的。如《首楞嚴經》（Śūraṅgama Sūtra）所說：『再者，阿難（Ānanda），什麼是十二處（Dvādaśāyatana），本來就是如來藏（Tathāgatagarbha）妙真如性（adbhuta-satya-tathātā）？阿難，你且看這祇陀（Jeta）樹林，以及各種泉池，你認為如何？這些是色（Rūpa）產生眼見，還是眼產生色相？阿難，如果眼根（cakṣur-indriya）產生色相，那麼見空就不是（此處原文有誤，應為『見空非色』），性（此處原文有誤，應為『色性』）應該消失。消失了就顯發一切都沒有。色相既然沒有，誰來證明空的本質？空也是這樣。如果色塵（Rūpa-dhatu）產生眼見，那麼觀空就不是色，見就會消亡。消亡了就什麼都沒有，誰來證明空和色？所以應當知道，見與色空，都沒有處所。即色與見，二處都是虛妄的，本來不是因緣，也不是自然。』又推究聲處（Śabda-āyatana）的經文說：『阿難，你再聽這祇陀（Jeta）園中，吃飯時擊鼓，眾人聚集時撞鐘。鐘鼓的聲音，前後相續。你認為如何？這些是聲音來到耳邊，還是耳朵去到聲音的地方？阿難，如果這
【English Translation】 English version: If form (Rūpa) and emptiness (Śūnyatā) are not the same in essence, then they cannot protect each other. Because the root (indriya, sense organ) and the object (viṣaya) are different, they will inevitably harm each other. If they are of the same nature, then there is no doubt. Just like a guarantor in the world, if he is a loyal and good person, then he can be guaranteed by a loyal and good person; if he is an evil person, then he cannot be guaranteed, because their character and disposition are different. The harmony of the six roots and dusts (ṣaḍindriya-viṣaya - the six sense objects of form, sound, smell, taste, touch, and dharma, and the six sense organs of eye, ear, nose, tongue, body, and mind) is also like this, and all dharmas following this principle are also the same. Therefore, the Śūraṅgama Sūtra says: 'The Buddha told Ānanda: The root and the dust have the same origin, and bondage and liberation are not different. The nature of consciousness is illusory, like flowers in the sky. Ānanda, knowledge arises from dust, and phenomena exist because of the root. Phenomena and perception have no self-nature, like two reeds leaning against each other. Therefore, you now, establishing knowledge upon knowledge, this is the root of ignorance. Knowledge without knowledge is Nirvāṇa, unconditioned, true purity. How can it accommodate anything else?' Question: Form-dust (Rūpa-dhatu) has material obstruction and can be analyzed and returned to emptiness. The nature of sound (Śabda-svabhāva) is empty and pervasive, so it should be real. Answer: Sound-dust (Śabda-dhatu) is subject to arising and ceasing, and both movement and stillness are empty. Sound does not reach the ear-root, and the ear-root does not go to the place of sound. Since there is nothing coming and going in between, both the mind and the object are illusory, and sound cannot be obtained. As the Śūraṅgama Sūtra says: 'Furthermore, Ānanda, what are the twelve āyatanas (Dvādaśāyatana), which are originally the wonderful true nature of the Tathāgatagarbha (Tathāgatagarbha)? Ānanda, you should observe this Jeta (Jeta) grove and the various springs and pools. What do you think? Do these arise from form (Rūpa) producing eye-seeing, or does the eye produce form-appearance? Ānanda, if the eye-root (cakṣur-indriya) produces form-appearance, then seeing emptiness is not * (original text is incorrect, should be 'seeing emptiness is not form'), the nature of * (original text is incorrect, should be 'form') should disappear. If it disappears, then it reveals that everything is non-existent. Since form-appearance does not exist, who will prove the essence of emptiness? Emptiness is also like this. If form-dust (Rūpa-dhatu) produces eye-seeing, then observing emptiness is not form, and seeing will vanish. If it vanishes, then there is nothing, who will prove emptiness and form? Therefore, it should be known that seeing and form-emptiness have no location. That is, form and seeing, both places are illusory, originally not caused by conditions, nor are they natural.' Furthermore, the sutra text investigating the sound-āyatana (Śabda-āyatana) says: 'Ānanda, listen again to the drum being beaten for mealtime and the bell being struck for gathering in this Jeta (Jeta) garden. The sounds of the drum and bell follow each other in succession. What do you think? Do these sounds come to the ear, or does the ear go to the place of sound? Ānanda, if this'
聲來於耳邊。如我乞食室羅筏城。在祇陀林。則無有我。此聲必來阿難耳處。目連迦葉。應不俱聞。何況其中一千二百五十沙門。一聞鐘聲。同來食處。若復汝耳往彼聲邊。如我歸住祇陀林中。在室羅城。則無有我。汝聞鼓聲。其耳已往擊鼓之處。鐘聲齊出。應不俱聞。何況其中象馬牛羊。種種音響。若無來往。亦復無聞。是故當知。聽與音聲。俱無處所。即聽與聲。二處虛妄。本非因緣。非自然性。又推香處文云。阿難。汝又嗅此爐中栴檀。此香若復燃於一銖。室羅筏城。四十里內同時聞氣。于意云何。此香為復生栴檀木。生於汝鼻。為生於空。阿難。若復此香生於汝鼻。稱鼻所生。當從鼻出。鼻非栴檀。云何鼻中有栴檀氣。稱汝聞香。當於鼻入。鼻中出香。說聞非義。若生於空。空性常恒。香應常在。何藉爐中爇此枯木。若生於木。則此香質因爇成煙。若鼻得聞。合蒙煙氣。其煙騰空未及遙遠。四十里內。云何已聞。是故當知。香鼻與聞。俱無處所。即嗅與香。二處虛妄。本非因緣。非自然性。推味處文云。阿難。汝常二時。眾中持缽。其間或遇酥酪醍醐。名為上味。于意云何。此味為復生于空中。生於舌中。為生食中。阿難。若復此味。生於汝舌。在汝口中。只有一舌。其舌爾時已成酥味。遇黑石蜜。應不推移
【現代漢語翻譯】 現代漢語譯本 聲音來自耳邊。如果我在室羅筏城（Śrāvastī，古印度城市名）乞食，身在祇陀林（Jetavana，又稱祇園精舍，佛陀常住地）中，那麼『我』就不在那裡。這個聲音必定到達阿難（Ānanda，佛陀十大弟子之一，以記憶力強著稱）的耳朵處。目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）和迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀行著稱）應該不會同時聽到。更何況那一千二百五十位比丘（bhikṣu，佛教出家男眾）呢？他們一聽到鐘聲，就一同來到吃飯的地方。如果你的耳朵前往聲音那邊，就像我回到住在祇陀林中，身在室羅筏城，那麼『我』就不在那裡。你聽到鼓聲，你的耳朵已經到了擊鼓的地方。鐘聲同時響起，你應當不會同時聽到。更何況其中的象、馬、牛、羊，各種各樣的聲音呢？如果沒有來往，也就沒有聽聞。所以應當知道，聽覺和聲音，都沒有固定的處所。聽覺和聲音這兩個處所都是虛妄的，既不是因緣所生，也不是自然而然存在的。 再推究香的處所，經文說：『阿難，你又聞這爐中的旃檀（candana，一種香木）香。這香如果只燃燒一銖（古代重量單位），室羅筏城四十里內都能同時聞到氣味。你認為如何？這香是生於旃檀木上，生於你的鼻子上，還是生於空中呢？』阿難，如果這香生於你的鼻子上，稱為鼻子所生，應當從鼻子出來。鼻子不是旃檀，怎麼鼻子裡面會有旃檀的香氣呢？稱為你聞到香，應當從鼻子進入。鼻子中出來香，說聞香就沒有道理了。如果生於空中，空性是常恒不變的，香應當永遠存在。何必藉助於爐子來焚燒這枯木呢？如果生於木上，那麼這香的本質因為焚燒而變成煙。如果鼻子能聞到，就應該蒙受煙氣。那煙騰空而起，還沒到遙遠的地方，四十里內，怎麼就已經聞到了呢？所以應當知道，香、鼻子和聞香，都沒有固定的處所。嗅覺和香，這兩個處所都是虛妄的，既不是因緣所生，也不是自然而然存在的。 再推究味道的處所，經文說：『阿難，你經常在兩個時辰，在僧眾中拿著缽。其間或者遇到酥酪醍醐（ghṛta，牛奶提煉物，被認為是上等食品），稱為上味。你認為如何？這味道是生於空中，生於舌頭中，還是生於食物中呢？』阿難，如果這味道生於你的舌頭上，在你的口中，只有一條舌頭。你的舌頭那時已經變成了酥的味道，遇到黑石蜜（一種甜食），應該不會改變。
【English Translation】 English version Sound comes from the ear. If I am begging for food in Śrāvastī (an ancient Indian city) and residing in Jetavana (also known as the Jetavana Monastery, the place where the Buddha often stayed), then 'I' am not there. This sound must reach the ears of Ānanda (one of the ten great disciples of the Buddha, known for his strong memory). Maudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) and Kāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) should not hear it simultaneously. How much more so the one thousand two hundred and fifty bhikṣus (Buddhist monks)? As soon as they hear the sound of the bell, they all come to the place for food. If your ear goes to the sound, just as I return to reside in Jetavana while being in Śrāvastī, then 'I' am not there. When you hear the sound of the drum, your ear has already gone to the place where the drum is being beaten. If the sounds of the bells arise simultaneously, you should not hear them all at once. How much more so the elephants, horses, cattle, sheep, and all kinds of sounds within? If there is no coming and going, there is also no hearing. Therefore, you should know that hearing and sound have no fixed location. Both hearing and sound are illusory, neither arising from causes and conditions nor being naturally existent. Furthermore, examining the location of fragrance, the text says: 'Ānanda, you smell the sandalwood (candana, a type of fragrant wood) incense in this burner. If only a zhu (an ancient unit of weight) of this incense is burned, the fragrance can be smelled simultaneously within forty li (a Chinese unit of distance) of Śrāvastī. What do you think? Does this fragrance arise from the sandalwood tree, from your nose, or from the air?' Ānanda, if this fragrance arises from your nose, being said to arise from the nose, it should come out of the nose. The nose is not sandalwood, so how can there be the fragrance of sandalwood in the nose? If it is said that you smell the fragrance, it should enter from the nose. If fragrance comes out of the nose, it is not reasonable to say that you smell it. If it arises from the air, the nature of the air is constant and unchanging, and the fragrance should always be present. Why then rely on burning this dry wood in the burner? If it arises from the wood, then the essence of this fragrance turns into smoke because of the burning. If the nose can smell it, it should be covered by the smoke. The smoke rises into the air and has not yet reached a distant place, so how can it already be smelled within forty li? Therefore, you should know that fragrance, the nose, and smelling have no fixed location. Both smelling and fragrance are illusory, neither arising from causes and conditions nor being naturally existent. Furthermore, examining the location of taste, the text says: 'Ānanda, you often hold a bowl in the assembly at two times of the day. During that time, you may encounter ghee (ghṛta, clarified butter, considered a superior food), which is called the supreme taste. What do you think? Does this taste arise from the air, from the tongue, or from the food?' Ānanda, if this taste arises from your tongue, and there is only one tongue in your mouth, then your tongue would already have the taste of ghee at that time. If you encounter black rock honey (a type of sweet food), it should not change.
。若不變移。不名知味。若變移者。舌非多體。云何多味。一舌之知。若生於食。食非有識。云何自知。又食自知。即同他食。何預于汝。名味之知。若生於空。汝啖虛空。當作何味。必其虛空。若作鹹味。既咸汝舌。亦咸汝面。則此界人。同於海魚。既常受咸。了不知淡。若不識淡亦不覺咸。必無所知。云何名味。是故當知。味舌與嘗俱無處所。即嘗與味。二俱虛妄。本非因緣。非自然性。推觸處文云。阿難。汝常晨朝。以手摩頭。于意云何。此摩所知。誰為能觸。能為在手。為覆在頭。若在於手。頭則無知。云何成觸。若在於頭。手則無用。云何名觸。若各各有。則。汝阿難。應有二身。若頭與手一觸所生。則手與頭。當爲一體。若一體者。觸則無成。若二體者。觸誰為在。在能非所。在所非能。不應虛空與汝成觸。是故當知。覺觸與身。俱無處所。即身與觸。二俱虛妄。本非因緣。非自然性。今推十二根塵。處所既無。則前六根門無處而入。后十八界無界而分。可驗眾生界中。即今現行心境俱空。世俗諦中。假施設法悉皆無有。夫宗鏡所錄。皆是現證法門。一入全真。更無前後。如或不信。但靜思看。若見一念無生。自然與經冥合。如菩薩唸佛三昧經偈云。此身常無知。如草木瓦礫。菩提無形色。寂滅恒不生。
【現代漢語翻譯】 若（如果）不變動遷移，就不能稱之為知味。如果變動遷移，那麼舌頭就不是單一的。如何能感知多種味道呢？如果舌頭對味道的感知來源於食物，那麼食物本身沒有意識，又如何能自己知道味道呢？而且，如果食物自己知道味道，那就等同於其他食物知道味道，與你又有什麼關係呢？稱之為知味。如果對味道的感知來源於虛空，那麼你吃虛空，會嚐到什麼味道呢？如果虛空有鹹味，既然咸了你的舌頭，也會咸你的臉。那麼這個世界的人就和海里的魚一樣了。既然經常感受到鹹味，就不知道淡味。如果不認識淡味，也感覺不到鹹味，那就一定什麼都不知道，又怎麼能稱之為知味呢？所以應當知道，味道、舌頭和品嚐，都沒有固定的處所。品嚐和味道，二者都是虛妄的，本來就不是因緣所生，也不是自然而有的。 推究觸覺的經文說：『阿難（Ananda，佛陀的十大弟子之一），你經常在早晨用手摩擦頭部，你認為如何？這種摩擦所產生的知覺，誰是能觸者？是在手上，還是在頭上？如果在手上，那麼頭就沒有知覺，如何能形成觸覺？如果在頭上，那麼手就沒有作用，如何能稱之為觸覺？如果各自分別存在，那麼，你阿難，就應該有兩個身體。如果頭和手由同一個觸覺產生，那麼手和頭就應該是一個整體。如果是一個整體，觸覺就無法成立。如果是兩個整體，觸覺又在誰那裡呢？在能觸者那裡就不是所觸者，在所觸者那裡就不是能觸者，不應該虛空與你形成觸覺。』所以應當知道，感覺、觸覺和身體，都沒有固定的處所。身體和觸覺，二者都是虛妄的，本來就不是因緣所生，也不是自然而有的。 現在推究十二根塵（十二處，即六根和六塵）的處所既然沒有，那麼前面的六根門就沒有進入的地方，後面的十八界（六根、六塵、六識）就沒有界限可以劃分。可以驗證眾生界中，現在正在執行的心和境都是空性的。在世俗諦中，假借施設的法都是沒有的。宗鏡所記錄的，都是現證的法門。一旦進入完全的真實，就沒有先後之分。如果有人不相信，只要靜下心來思考。如果見到一念不生，自然就與經文暗合。如《菩薩唸佛三昧經》的偈頌所說：『此身常常沒有知覺，如同草木瓦礫。菩提（Bodhi，覺悟）沒有形狀和顏色，寂滅恒常不生。』
【English Translation】 If there is no change or movement, it cannot be called 'knowing taste'. If there is change and movement, then the tongue is not a single entity. How can it perceive multiple tastes? If the tongue's perception of taste arises from food, then the food itself has no consciousness, so how can it know taste on its own? Moreover, if the food knows taste on its own, it is the same as other food knowing taste, what does it have to do with you? Called 'knowing taste'. If the perception of taste arises from emptiness, then what taste will you experience when you eat emptiness? If emptiness has a salty taste, since it salts your tongue, it will also salt your face. Then the people in this world are like the fish in the sea. Since they are constantly exposed to saltiness, they do not know what blandness is. If they do not recognize blandness, they will not feel saltiness either, then they will certainly know nothing, how can it be called 'knowing taste'? Therefore, it should be known that taste, tongue, and tasting have no fixed location. Tasting and taste are both illusory, originally not caused by conditions, nor are they natural. The scripture on investigating touch says: 'Ananda (one of the Buddha's ten great disciples), you often rub your head with your hand in the morning, what do you think? Who is the toucher of this perception produced by rubbing? Is it on the hand or on the head? If it is on the hand, then the head has no sensation, how can touch be formed? If it is on the head, then the hand is useless, how can it be called touch? If each exists separately, then, you, Ananda, should have two bodies. If the head and hand are produced by the same touch, then the hand and head should be one entity. If it is one entity, touch cannot be established. If there are two entities, where is the touch? Where the toucher is, is not the touched; where the touched is, is not the toucher; emptiness should not form touch with you.' Therefore, it should be known that feeling, touch, and body have no fixed location. Body and touch are both illusory, originally not caused by conditions, nor are they natural. Now, since the locations of the twelve sense bases (twelve places, namely the six sense organs and the six sense objects) are non-existent, then the previous six sense doors have no place to enter, and the subsequent eighteen realms (six sense organs, six sense objects, six consciousnesses) have no boundaries to divide. It can be verified that in the realm of sentient beings, the mind and object that are currently operating are both empty in nature. In conventional truth, the provisional dharmas are all non-existent. What is recorded in the Zong Jing (Mirror of the Source) are all the dharma doors of present realization. Once one enters complete truth, there is no before or after. If someone does not believe, just calm down and think. If you see that a single thought does not arise, you will naturally be in harmony with the scriptures. As the verse in the Sutra of Samadhi of Buddha Recitation by Bodhisattvas says: 'This body is often without knowledge, like grass, wood, tiles, and gravel. Bodhi (enlightenment) has no shape or color, and quiescent extinction is eternally unarisen.'
身不觸菩提。菩提不觸身。心不觸菩提。菩提不觸心。而能有相觸。實為不思議。釋曰。故知色不至眼。耳不到聲。而有見聞。是不可思議。以自性離中。而有顯現。故知六根無對。皆是無諍法門。諸境含虛。盡冥不二之道。即今眾生境界。真不可思議矣。曷用遠求諸聖作用。而自鄙劣者哉。此宗鏡。是照眾生之癡闇。同諸佛之光明。使法界含生。一時圓證。如法集經云。須菩提白佛言。世尊。眼色二法無所諍競。以不和合故。以此二法不相到故。夫不合不到法。皆無違諍。世尊。法無有二。是故不諍。廣百門論破根境品云。複次若耳根境合。知者。不應遠近一時俱聞。聲從質來。既有遠近。不應一念同至耳根。耳無光明。不應趣境。又聲離質。來入耳聞。亦不應理。鐘鼓等聲。現不離質。遠可聞故。若耳與聲無聞而取。如香等。不辯方維。若耳與聲不合而取。應無遠近一切皆聞。不合體無。相無別故。或應一切皆不能聞。是故耳根。聲合不合。實取自境。二俱不成。又云。心若趣塵。體則不遍。心常往境。我應無心。然微細心。身中恒有。睡眠悶等。諸位常行。有息等故。夢可得故。勞倦增故。引覺心故。任持身故。觸身覺故。又若內身恒無心者。如死屍等。害應無愆。供應無福。則與空見外道應同。有執。心體不
【現代漢語翻譯】 現代漢語譯本 身不觸及菩提（覺悟），菩提不觸及身。心不觸及菩提，菩提不觸及心。而能夠有相互觸及的現象，實在是不可思議。解釋說，因此可知色（物質）不到達眼，耳不到達聲，卻能有見聞，這是不可思議的。因為自性遠離對待，而有顯現。所以可知六根（眼耳鼻舌身意）沒有對立，都是沒有爭論的法門。諸境包含虛空，完全暗合不二的道理。這就是現在眾生的境界，真是不可思議啊！何必遠求諸聖的作用，而自己輕視自己呢？這宗鏡，是照亮眾生的愚癡黑暗，如同諸佛的光明，使法界包含的眾生，一時圓滿證悟。《如法集經》說，須菩提（佛陀的弟子）對佛說：『世尊，眼和色這兩種法沒有爭競，因為不和合的緣故。因為這兩種法不互相到達的緣故。凡是不合不達的法，都沒有違背爭論。世尊，法沒有二元對立，所以不爭論。』《廣百門論》破根境品說：『再者，如果耳根和境（聲音）結合，知覺者，不應該遠近同時都聽到。聲音從物質而來，既然有遠近，不應該一念之間同時到達耳根。耳朵沒有光明，不應該趨向外境。又聲音離開物質，進入耳朵被聽到，也不合道理。鐘鼓等聲音，現在不離開物質，遠處可以聽到。如果耳朵和聲音沒有接觸而取得，如同香等，不辨別方位。如果耳朵和聲音不結合而取得，應該沒有遠近一切都能聽到。不結合的本體沒有，相沒有差別的緣故。或者應該一切都不能聽到。』所以耳根，聲音結合不結合，實際取得自身境界，兩種都不成立。又說：『心如果趨向塵境，本體就不周遍。心經常前往外境，我應該沒有心。然而微細的心，身中恒常存在，睡眠悶絕等，各種狀態經常執行，因為有呼吸等，夢可以得到，勞累增加，引導覺醒的心，任持身體，觸碰身體有感覺。』又如果內在身體恒常沒有心，如同死屍等，作惡應該沒有罪過，供應應該沒有福報。那就與空見外道相同。有人執著，心體不… ...
【English Translation】 English version The body does not touch Bodhi (enlightenment). Bodhi does not touch the body. The mind does not touch Bodhi. Bodhi does not touch the mind. Yet, there can be mutual touching, which is truly inconceivable. Explanation: Therefore, it is known that form (matter) does not reach the eye, and sound does not reach the ear, yet there is seeing and hearing, which is inconceivable. Because the self-nature is apart from duality, there is manifestation. Therefore, it is known that the six roots (eye, ear, nose, tongue, body, and mind) have no opposition; they are all Dharma gates of non-contention. All realms contain emptiness, completely aligning with the principle of non-duality. This is the realm of sentient beings now, truly inconceivable! Why seek afar for the functions of the sages and belittle oneself? This 'Mirror of the Sect' illuminates the ignorance and darkness of sentient beings, like the light of all Buddhas, enabling all beings contained within the Dharma realm to attain complete enlightenment simultaneously. The Assembling the True Dharma Sutra says, 'Subhuti (a disciple of the Buddha) said to the Buddha: 'World Honored One, the eye and form, these two dharmas, have no contention because they do not harmonize. Because these two dharmas do not reach each other. All dharmas that do not combine or reach have no contradiction or contention. World Honored One, Dharma is not dualistic; therefore, there is no contention.'' The Hundred Treatises says, 'Furthermore, if the ear-root and the object (sound) combine, the perceiver should not hear both near and far simultaneously. Since sound comes from matter and has distance, it should not arrive at the ear-root at the same instant. The ear has no light; it should not move towards the object. Also, it is unreasonable for sound to leave matter and enter the ear to be heard. Sounds like bells and drums currently do not leave matter, and can be heard from afar. If the ear obtains sound without contact, like with fragrance, it would not distinguish direction. If the ear obtains sound without combining, it should hear everything, near and far, because the uncombined substance is non-existent, and the characteristics are indistinguishable. Or, one should not be able to hear anything at all.' Therefore, whether the ear-root and sound combine or not, the actual obtaining of one's own realm is not established in either case. It also says, 'If the mind moves towards the dust (external objects), its substance would not be pervasive. If the mind constantly goes to external objects, I should have no mind. However, the subtle mind is constantly present in the body; states such as sleep and unconsciousness are constantly functioning because there is breath, dreams can be obtained, fatigue increases, it guides the awakening mind, it sustains the body, and there is sensation when the body is touched.' Furthermore, if the inner body constantly has no mind, like a corpse, committing evil should have no fault, and offering should have no merit. Then it would be the same as the heretics with the view of emptiness. Some cling to the idea that the mind-substance does not...
遍不行。但用有行。亦同此過。心用心體。不相離故。又若心體往趣前塵。有觸內身。應無覺受。應動思慮。不損內心。如是諸宗。執實根境。皆不應理。應信非真。又一切世間有情無情。諸法義相。如依陽焰有水想生。誑惑自心。亦為他說。由此妄想。建立根塵。及余世間諸事差別。如顯此想。依多法成。是假非真。故說想蘊乃至如諸幻事。體實雖無。而能發生種種妄識。眼等亦爾。體相皆虛。如矯誑人。生他妄識。想隨此發。境。豈為真。根境皆虛。猶如幻事。大集經偈云。至心念法思惟法。是故不見色與聲。若得入于深法界。爾時則無色聲等。般若燈論偈云。眼不見色塵。意不知諸法。此名最上實。世人不能度。是以根境唯心。名相俱寂。故知世諦真諦。同趣佛乘。有情無情。咸歸智地。以真無中。絕名絕相。心智路斷。是不可思議。以俗有中。如幻如化。無中顯現。是不可思議。不可以情識知。不可以有無測。所以廣百門論。明世間法有五種難測。頌云。世間諸所有。無不皆難測。根境理同然。智者何驚異。論曰。如一思業。能感當來內外無邊果相差別。極善工匠。所不能為。是名世間第一難測。又如外種。生長芽莖。無量枝條華葉根果。形色間雜。嚴麗宛然。是名世間第二難測。又如華樹。名曰無憂。淫女
【現代漢語翻譯】 現代漢語譯本 『遍不行』的觀點，如果採用『有行』的說法，也會有同樣的過失。因為心和心體是不可分離的。此外，如果心體趨向于外在的塵境，與內在的身體產生接觸，那麼應該對外在事物沒有感覺，或者應該產生思慮活動，而不會損害內心。像這些宗派，執著于真實的根和境，都是不合道理的，應該相信它們不是真實的。而且，一切世間的有情和無情，各種法的意義和現象，就像依賴於陽焰而產生有水的想法一樣，迷惑自己的心，也迷惑他人。由於這種虛妄的想像，才建立了根、塵以及世間各種事物的差別。就像顯現這種想像，依賴於多種法而成就，是虛假的而不是真實的。所以說想蘊乃至像各種幻事一樣，本體實際上沒有，卻能發生種種虛妄的認識。眼等也是如此，本體和現象都是虛假的，就像欺騙人一樣，產生他人的虛妄認識，想像隨著它而發生，境怎麼會是真的呢？根和境都是虛假的，就像幻事一樣。《大集經》的偈頌說：『至誠地念法、思維法，所以看不見色和聲。如果能夠進入到甚深的法界，那時就沒有色、聲等。』《般若燈論》的偈頌說：『眼不能看見色塵，意不能知曉諸法，這叫做最上的真實，世人不能領悟。』因此，根和境都只是心的顯現，名稱和現象都寂靜。所以要知道世俗諦和真諦，都通向佛乘，有情和無情，都歸於智慧之地。以真諦的『無』來說，超越了名稱和現象，心和智慧的道路斷絕，是不可思議的。以世俗諦的『有』來說，如幻如化，在『無』中顯現，是不可思議的。不可以用情識來了解，不可以用有無來衡量。所以《廣百門論》說明世間法有五種難以測度，頌文說：『世間所有的一切，沒有不難以測度的，根和境的道理也是一樣，智者有什麼可驚訝的呢？』論中說：『比如一個思業，能夠感得當來內外無邊的果相差別，即使是極善的工匠，也不能做到，這叫做世間第一難測。』又如外在的種子，生長出芽莖，無量的枝條、花葉、根果，形狀和顏色相互交雜，莊嚴美麗，宛然存在，這叫做世間第二難測。又如華樹，名叫無憂樹。
【English Translation】 English version The view of 『universal non-action』 (遍不行), if adopting the explanation of 『having action』 (有行), would also have the same fault. This is because the mind and the essence of mind are inseparable. Furthermore, if the essence of mind tends towards external dust realms, and comes into contact with the internal body, then there should be no sensation of external things, or there should be thought activities, without harming the inner mind. Like these schools, clinging to the reality of roots and objects, are all unreasonable and should be believed to be unreal. Moreover, all sentient and non-sentient beings in the world, the meanings and phenomena of various dharmas, are like relying on mirages to generate the thought of water, deceiving one's own mind and also deceiving others. Due to this false imagination, roots, dusts, and the differences of various things in the world are established. Just like manifesting this imagination, relying on multiple dharmas to achieve, it is false and not real. Therefore, it is said that the skandha of perception (想蘊) and even like various illusions, the substance is actually non-existent, but it can generate various false cognitions. The eyes and so on are also like this, the substance and phenomena are all false, just like deceiving people, generating others' false cognitions, and imagination arises with it, how can the object be real? Roots and objects are all false, like illusions. The verse in the Mahasamghata Sutra (大集經) says: 『Sincerely reciting the Dharma, contemplating the Dharma, therefore one does not see form and sound. If one can enter the profound Dharma realm, then there will be no form, sound, etc.』 The verse in the Prajna-dipa-mulashastra (般若燈論) says: 『The eye cannot see form-dust, the mind cannot know all dharmas, this is called the supreme reality, which worldly people cannot comprehend.』 Therefore, roots and objects are only manifestations of the mind, names and phenomena are all quiescent. So know that conventional truth (世俗諦) and ultimate truth (真諦) both lead to the Buddha vehicle, sentient and non-sentient beings all return to the ground of wisdom. In terms of the 『non-being』 of ultimate truth, it transcends names and phenomena, the path of mind and wisdom is cut off, it is inconceivable. In terms of the 『being』 of conventional truth, it is like illusion and transformation, appearing in 『non-being』, it is inconceivable. It cannot be understood with emotions and knowledge, it cannot be measured with being and non-being. Therefore, the Vimshatika-karika-vrtti (廣百門論) explains that there are five kinds of unfathomable things in worldly dharmas, the verse says: 『All that exists in the world, there is nothing that is not difficult to fathom, the principle of roots and objects is the same, what is there for the wise to be surprised about?』 The treatise says: 『For example, a single thought-karma can cause the differences in the boundless fruit-appearances, internal and external, in the future, which even the most skilled craftsman cannot do, this is called the first unfathomable thing in the world.』 Also, like an external seed, growing sprouts and stems, countless branches, leaves, roots, and fruits, with shapes and colors intermingling, solemn and beautiful, appearing vividly, this is called the second unfathomable thing in the world. Also, like a flower tree, called the Ashoka tree (無憂樹).
觸之。眾華競發。枝條垂拂。如有愛心。是名世間第三難測。又如華樹。名如樂音。聞作樂聲。舉身搖動。枝條里娜。如舞躍人。是名世間第四難測。又如華樹。名好鳥吟。聞鳥吟聲。即便搖動。枝條里娜。如喜抃人。是名世間第五難測。如是難測。世事無邊。根境有無。方之甚易。世俗故有。勝義故空。諸有智人。不應驚異。如中觀論偈云。以法知有人。以人知有法。離法何有人。離人何有法。法者。眼耳苦樂等。人者。是本住。汝謂以有法故知有人。以有人故知有法。今離眼耳等法何有人。離人何有眼耳等法。複次一切眼等根。實無有本住。眼耳等諸根。異相而分別。眼耳等諸根。苦樂等諸法。實無有本住。因眼緣色。生眼識。以和合因緣。知有眼等諸根。不以本住故。如是。故偈中說。一切眼耳等根。實無有本住。眼耳等諸根。各自能分別。
問曰。若眼等諸根無有本住者。眼等一一根。云何能知塵。若一切眼耳等諸根。苦樂等諸法無本住者。今一一根。云何能知塵。眼耳等諸根無思惟。不應有知。而實知塵。當知離眼耳等諸根。更有能知塵者。
答曰。若爾者。為一一根。中各有知者。為一知者在諸根中。二俱有過。何者。若諸根各有知者。即成多人。若一知在諸根中者。或眼正緣色時。知已屬
【現代漢語翻譯】 現代漢語譯本： 觸碰它時，所有的花競相開放，枝條低垂拂動，好像有愛心一樣。這被稱為世間第三種難以測度的事。又比如有一種花樹，名字叫『如樂音』（聽到音樂般的花樹）。當它聽到音樂的聲音時，整個樹身都會搖動，枝條婀娜多姿，就像跳舞的人一樣。這被稱為世間第四種難以測度的事。又比如有一種花樹，名字叫『好鳥吟』（聽到鳥鳴般的花樹）。當它聽到鳥的鳴叫聲時，就會立即搖動，枝條婀娜多姿，就像高興得手舞足蹈的人一樣。這被稱為世間第五種難以測度的事。像這樣難以測度的事，世間是無窮無盡的，用根源和現象的有無來衡量，就非常容易理解了。世俗的層面是存在的，勝義的層面是空性的。所有有智慧的人，不應該對此感到驚訝。就像《中觀論》的偈頌所說：『通過法來認知人，通過人來認知法。離開法，哪裡有人？離開人，哪裡有法？』這裡所說的『法』，指的是眼、耳、苦、樂等等。這裡所說的『人』，指的是自性。你認為因為有法，所以認知有人；因為有人，所以認知有法。那麼，現在離開眼、耳等法，哪裡有人？離開人，哪裡有眼、耳等法？再者，一切眼等根，實際上沒有自性。眼、耳等諸根，以不同的相狀而分別。眼、耳等諸根，苦、樂等諸法，實際上沒有自性。因為眼緣於色，產生眼識。通過和合的因緣，認知有眼等諸根，而不是因為自性的緣故。所以，偈頌中說：一切眼、耳等根，實際上沒有自性。眼、耳等諸根，各自能夠分別。 問：如果眼等諸根沒有自性，那麼眼等每一個根，如何能夠認知塵境？如果一切眼、耳等諸根，苦、樂等諸法沒有自性，那麼現在每一個根，如何能夠認知塵境？眼、耳等諸根沒有思維，不應該有認知，但實際上卻能認知塵境。應當知道，離開眼、耳等諸根，還有能夠認知塵境的東西。 答：如果是這樣，那麼，是每一個根中各自有認知者，還是一個認知者在諸根中？這兩種說法都有過失。為什麼呢？如果諸根各自有認知者，就變成了很多人。如果一個認知者在諸根中，那麼，或者眼睛正在緣取色塵的時候，認知已經屬於...
【English Translation】 English version: When touched, all the flowers bloom in competition, and the branches droop and sway, as if with affection. This is called the third unfathomable thing in the world. Furthermore, there is a flower tree named 『Ru Le Yin』 (like the sound of music). When it hears the sound of music, its entire body shakes, and its branches sway gracefully, like a dancing person. This is called the fourth unfathomable thing in the world. Furthermore, there is a flower tree named 『Hao Niao Yin』 (like the singing of good birds). When it hears the sound of birds singing, it immediately shakes, and its branches sway gracefully, like a person clapping and dancing with joy. This is called the fifth unfathomable thing in the world. Such unfathomable things are endless in the world, and it is very easy to understand them by measuring them with the existence or non-existence of roots and phenomena. They exist on the conventional level, and are empty on the ultimate level. All wise people should not be surprised by this. Just as the verse in the Madhyamaka-karika (Treatise on the Middle Way) says: 『Through dharma (law, teaching) one knows a person, through a person one knows dharma. Apart from dharma, where is there a person? Apart from a person, where is there dharma?』 Here, 『dharma』 refers to the eye, ear, suffering, joy, and so on. Here, 『person』 refers to inherent existence. You think that because there is dharma, one knows there is a person; because there is a person, one knows there is dharma. Then, now, apart from the eye, ear, and other dharmas, where is there a person? Apart from a person, where are there the eye, ear, and other dharmas? Furthermore, all the roots such as the eye, in reality, have no inherent existence. The roots such as the eye and ear are distinguished by different appearances. The roots such as the eye and ear, the dharmas such as suffering and joy, in reality, have no inherent existence. Because the eye is conditioned by form, eye consciousness arises. Through the causes and conditions coming together, one knows there are roots such as the eye, not because of inherent existence. Therefore, the verse says: All the roots such as the eye and ear, in reality, have no inherent existence. The roots such as the eye and ear, each is able to distinguish. Question: If the roots such as the eye have no inherent existence, then how can each root such as the eye cognize objects? If all the roots such as the eye and ear, the dharmas such as suffering and joy, have no inherent existence, then how can each root now cognize objects? The roots such as the eye and ear have no thought, and should not have cognition, but in reality they can cognize objects. It should be known that apart from the roots such as the eye and ear, there is something else that can cognize objects. Answer: If that is the case, then is there a cognizer in each root, or is there one cognizer in all the roots? Both of these statements have faults. Why? If each root has its own cognizer, then there would be many people. If one cognizer is in all the roots, then, when the eye is taking form as its object, the cognition already belongs to...
眼。聲塵起時。耳應不聞。如無言說經偈云。內外地界無二義。如來智慧能覺了。彼無二相及不二。一相無相如是知。金光女經云。文殊師利語彼童女。應觀諸界。童女答言。文殊師利。譬如劫燒時。三界等亦爾。般若波羅蜜經云。彼一切法。無知者。無見者。彼說法師亦不可得。不可以心分別。不可以意能知。佛母經云。阿姊。眼不見色。乃至意不知法。如是菩提離。故眼色離。乃至菩提離。故意法離等。入楞伽經偈云。如水流枯竭。波浪則不起。如是意識滅。種種識不生。又偈云。此中無心識。如虛空陽焰。如是知諸法。而不知一法。究竟一乘。寶性論偈云。如一切世間。依虛空生滅。依于無漏界。有諸根生滅。火不燒虛空。若燒無是處。如是老病死。不能燒佛性。地依於水住。水復依于風。風依于虛空。空不依地等。如是陰界根。住煩惱業中。諸煩惱業等。住不善思惟。不善思惟行。住清凈心中。自性清凈心。不住彼諸法。陰入界如地。煩惱業如水。不正念如風。凈心界如空。依性起邪念。念起煩惱業。能起陰界入。依止於五陰。界入等諸法。有諸根生滅。如世界成壞。凈心如虛空。無因復無緣。及無和合義。亦無生住滅。如虛空凈心。常明無轉變。為虛妄分別。客塵煩惱染。又五現識不動。唯意識分別。如首
【現代漢語翻譯】 現代漢語譯本 眼（眼睛，視覺器官）。當聲音和塵埃產生時，耳朵應該聽不見。正如《無言說經》的偈頌所說：『內外地界沒有二元的意義，如來的智慧能夠覺察明瞭。那裡沒有二相和不二相，以一相和無相來這樣理解。』《金光明經女品》說：『文殊師利菩薩告訴那位童女，應該觀察諸界。』童女回答說：『文殊師利菩薩，譬如劫火燃燒時，三界也是如此。』《般若波羅蜜經》說：『那一切法，沒有知者，沒有見者，那位說法師也不可得。不可以用心去分別，不可以用意去了解。』《佛母經》說：『阿姊（姐姐），眼睛看不見色，乃至意念不知道法。這樣菩提是分離的，所以眼和色是分離的，乃至菩提是分離的，所以意和法是分離的等等。』《入楞伽經》的偈頌說：『如同水流枯竭，波浪就不會生起。如同意識滅盡，種種識就不會產生。』又一偈頌說：『這裡面沒有心識，如同虛空的陽焰（海市蜃樓）。這樣瞭解諸法，卻不知一法。究竟歸於一乘（唯一的解脫之道）。』《寶性論》的偈頌說：『如同一切世間，依靠虛空而生滅。依靠于無漏界（沒有煩惱的境界），有諸根的生滅。火不能燃燒虛空，如果能燒就沒有道理。如同衰老、疾病、死亡，不能燃燒佛性。地依靠水而存在，水又依靠風而存在，風依靠虛空，虛空不依靠地等等。如同陰、界、根，住在煩惱業中。諸煩惱業等等，住在不善的思惟中。不善的思惟行為，住在清凈心中。自性清凈心，不住在那些法中。陰、入、界如同地，煩惱業如同水，不正念如同風，清凈心界如同空。依靠自性生起邪念，邪念生起煩惱業，能生起陰、界、入。依靠於五陰，界、入等等諸法，有諸根的生滅。如同世界成住壞空。凈心如同虛空，沒有原因，也沒有條件，以及沒有和合的意義，也沒有生住滅。如同虛空般的凈心，常明而沒有轉變，被虛妄分別，客塵煩惱所污染。』又五種現識不動，只有意識分別，如同首（開始）。'
【English Translation】 English version Eye (the eye, the organ of sight). When sound and dust arise, the ear should not hear. As the verse in the Avatamsaka Sutra says: 'The inner and outer realms of earth have no dualistic meaning; the Tathagata's wisdom can perceive and understand. There, there is neither duality nor non-duality; understand it in this way with one aspect and no aspect.' The Golden Light Sutra, Chapter on Women, says: 'Manjushri Bodhisattva told that young girl that one should observe all realms.' The young girl replied: 'Manjushri Bodhisattva, just as when the fire of the kalpa burns, the three realms are also like that.' The Perfection of Wisdom Sutra says: 'All those dharmas have no knower, no seer, and that Dharma teacher is also unattainable. One cannot use the mind to discriminate, and one cannot use the intellect to understand.' The Buddha-Mother Sutra says: 'Sister, the eye does not see form, and even the mind does not know dharma. Thus, Bodhi is separate, so the eye and form are separate, and even Bodhi is separate, so the mind and dharma are separate, and so on.' The verse in the Lankavatara Sutra says: 'Just as the water flow dries up, waves will not arise. Just as consciousness is extinguished, various consciousnesses will not arise.' Another verse says: 'Here, there is no mind-consciousness, like the mirage in the sky. Thus, understand all dharmas, but do not know one dharma. Ultimately, return to the One Vehicle (the only path to liberation).' The verse in the Ratnagotravibhāga says: 'Just as all the world depends on space for arising and ceasing. Depending on the unconditioned realm (the realm without afflictions), there is the arising and ceasing of the senses. Fire cannot burn space; if it could burn, there would be no reason. Just as old age, sickness, and death cannot burn Buddha-nature. Earth depends on water to exist, water depends on wind, wind depends on space, and space does not depend on earth, and so on. Just as the skandhas, realms, and roots reside in the afflictions and karma. All afflictions and karma reside in unwholesome thoughts. Unwholesome thoughts and actions reside in the pure mind. The self-nature pure mind does not reside in those dharmas. The skandhas, entrances, and realms are like earth, afflictions and karma are like water, incorrect mindfulness is like wind, and the pure mind realm is like space. Relying on self-nature, evil thoughts arise; evil thoughts give rise to afflictions and karma, which can give rise to the skandhas, realms, and entrances. Relying on the five skandhas, the realms, entrances, and other dharmas have the arising and ceasing of the senses. Like the formation, existence, destruction, and emptiness of the world. The pure mind is like space, without cause, without condition, and without the meaning of combination, and without arising, dwelling, and ceasing. Like the pure mind of space, it is always bright and without transformation, but is defiled by false discriminations and adventitious dust afflictions.' Furthermore, the five present consciousnesses do not move; only the consciousness discriminates, like the head (beginning).'
楞嚴經云。佛告阿難。識性無源。因於六種根塵妄出。汝今遍觀此會聖眾。用目循歷。其目周視。但如鏡中無別分析。汝識于中。次第標指。此是文殊。此富樓那。此目犍連。此須菩提。此舍利弗等。如五現量。周圓而視。如鏡中鑒像而無分別。若第六意根。即次第分別。非如五現量頓見。又經云。識動見澄者。見澄。即五現量識。分別為動。又經云。本無所從者。此識心本來湛然。不從修得。本來澄寂。五現量識。亦復如是。
問。意識緣境多少。三境三量。如何分別。
答。古德云。第六意識。即比量。意識能緣三世法。三性法。三界法。一百法等。法爾皆是第六意識緣也。有二。一明瞭。二獨頭。且明瞭者。唯於五根門中。取五塵境。是初念與五同緣時。率爾心中。唯是現量。緣其實五塵境。若后念已去。不妨通比量非量。作行解緣其長等假色。即比量。或於五塵上起執時。便是非量。即明瞭意識。前後許通三量。三境中。若緣五塵實法時。是性境。若后念行解心緣長等假色時。即真獨影。似帶質。二獨頭意識有三。一夢中獨頭。亦緣十八界法。唯是獨影境非實。此夢中境。唯是法處收。亦無本質。二覺寤獨頭。而緣一切法。有漏無漏。有為無為。世出世間。有體無體。空華兔角。三世一切法。皆
【現代漢語翻譯】 現代漢語譯本： 《楞嚴經》中說，佛告訴阿難：「識性沒有根源，是由於六種根塵相互作用而虛妄產生的。你現在普遍觀察這個法會上的聖眾，用眼睛環顧四周，眼睛的周視，就像鏡子一樣沒有分別分析。你的意識在其中，依次標明指認，這是文殊（Manjushri，智慧的象徵），這是富樓那（Purna，說法第一），這是目犍連（Maudgalyayana，神通第一），這是須菩提（Subhuti，解空第一），這是舍利弗（Sariputra，智慧第一）等。就像五種現量一樣，周全而視，如同鏡子照物一樣沒有分別。如果用第六意識，就會依次分別，不像五種現量那樣頓然見到。」 經中又說：「識動見澄」，見澄，就是五現量識，分別則為動。經中又說：「本無所從」，這個識心本來清澈湛然，不是通過修行而得，本來就是澄靜寂滅的。五現量識，也是這樣。 問：意識所緣的境界有多少？三境三量，應該如何分別？ 答：古德說：「第六意識，就是比量。」意識能夠緣三世法、三性法、三界法、一百法等。這些本來都是第六意識所緣的。意識有兩種，一是明瞭意識，二是獨頭意識。先說這明瞭意識，它只在五根門中，取五塵境。最初一念與五根同緣時，率爾心中，只是現量，緣的是真實的五塵境。如果后念開始，不妨通於比量和非量，作意行解，緣其長短等假色，就是比量。或者在五塵上生起執著時，就是非量。這明瞭意識，前後可以通於三量。在三境中，如果緣五塵實法時，是性境。如果后念行解心緣長短等假色時，就是真獨影境，類似帶質境。二、獨頭意識有三種。一是夢中獨頭，也緣十八界法，只是獨影境而非實。這夢中境，只是法處所攝，也沒有本質。二是覺寤獨頭，而緣一切法，有漏無漏，有為無為，世間出世間，有體無體，空華兔角，三世一切法，都
【English Translation】 English version: The Shurangama Sutra says, the Buddha told Ananda, 'The nature of consciousness has no source; it arises falsely due to the interaction of the six roots and dusts. Now, you universally observe this assembly of holy beings, using your eyes to look around. The circumspection of the eyes is like a mirror, without separate analysis. Your consciousness within it successively labels and points out, 'This is Manjushri (Manjushri, symbol of wisdom), this is Purna (Purna, foremost in preaching), this is Maudgalyayana (Maudgalyayana, foremost in supernatural powers), this is Subhuti (Subhuti, foremost in understanding emptiness), this is Sariputra (Sariputra, foremost in wisdom),' and so on. Like the five present cognitions, it views comprehensively, like a mirror reflecting images without discrimination. If the sixth consciousness is used, it will discriminate successively, unlike the five present cognitions which see instantaneously.' The Sutra also says, 'Consciousness moves, seeing is clear.' 'Seeing clear' is the five present cognitions; discrimination is movement. The Sutra also says, 'Originally without origin.' This mind of consciousness is originally clear and serene, not obtained through cultivation; it is originally tranquil and still. The five present cognitions are also like this. Question: How many realms does consciousness cognize? How should the three realms and three measures be distinguished? Answer: An ancient master said, 'The sixth consciousness is inference.' Consciousness can cognize the dharmas of the three times, the dharmas of the three natures, the dharmas of the three realms, the hundred dharmas, and so on. These are all naturally cognized by the sixth consciousness. There are two types of consciousness: clear consciousness and independent consciousness. First, clear consciousness only takes the five dust realms through the five sense doors. When the initial thought co-arises with the five senses, it is merely present cognition, cognizing the real five dust realms. If subsequent thoughts arise, it can extend to inference and non-cognition, intentionally interpreting and cognizing false colors such as length, which is inference. Or, when attachment arises on the five dusts, it is non-cognition. This clear consciousness can encompass the three measures. Among the three realms, if it cognizes the real dharmas of the five dusts, it is the self-nature realm. If subsequent thoughts intentionally interpret and cognize false colors such as length, it is the true single shadow realm, similar to the image-bearing realm. Second, there are three types of independent consciousness. One is independent consciousness in dreams, which also cognizes the eighteen realms, but it is only a single shadow realm and not real. This dream realm is only contained within the dharma realm and has no essence. Two is waking independent consciousness, which cognizes all dharmas, defiled and undefiled, conditioned and unconditioned, mundane and supramundane, with substance and without substance, flowers in the sky, rabbit horns, all dharmas of the three times, all
悉緣得。
問。此覺寤意識。一念緣十八界時。有幾相分。幾本質。幾見分。
答。本質相分。各有十八個。見分唯一。
問。如何有十八相分。
答。十八相分。從十八本質起。即有十八相分。如一面鏡中。觀無量人影。外邊有十八實人。鏡即是一。于鏡上現有十八人影像。見分亦爾。一見分能緣得十八相分。若質影有十八。以是所緣境。則無過。若一念有十八見分。便有多心過。三定中獨頭。亦緣十八界。一百法。過未境。及真如等。若假若實。皆能緣故。三量分別者。若是明瞭意識。前後念通三量。夢中獨頭。唯非量。以不稱境故。覺寤。通三量。若緣有體法時。緣五境界等。通現量故。若緣五根界。七心界等。是比量。若緣空華過未境等。通比量非量。若定中。唯是現量。雖緣假法。以不妄執。無計度。故唯現量。又獨頭意識。即獨生散意。緣影像門。影像者。諸有極微。是極迥極略二色。皆是假影色也。但于觀心。析粗色。至色邊際。假立極微。唯觀心影像。都無實體。
宗鏡錄卷第五十四
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第五十五
慧日永明寺主智覺禪師延壽集
夫論法處
【現代漢語翻譯】 悉緣得。
問：此覺寤意識（清醒時的意識），一念緣十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）時，有幾相分（被認識的客體），幾本質（客體的真實存在），幾見分（能認識的主體）？
答：本質相分各有十八個，見分唯一。
問：如何有十八相分？
答：十八相分從十八本質生起，即有十八相分。如同一面鏡子中，觀看無數人影，外面有十八個真實的人，鏡子只有一面，于鏡子上顯現十八個人影像。見分也是如此，一個見分能緣得十八相分。如果本質和影像有十八個，因為它們是所緣的境界，則沒有過失。如果一念有十八個見分，便有多心（多個意識同時存在）的過失。三定（三種禪定狀態）中的獨頭意識（不與五根相應的意識），也緣十八界、一百法（百法明門論所說的百種法），過去、未來境界以及真如（事物的真實本性）等，無論是假設的還是真實的，都能緣故。三量（現量、比量、非量）分別來說，如果是明瞭的意識，前後念貫通三量。夢中的獨頭意識，唯有非量，因為不符合實際情況。覺寤（清醒）時，貫通三量。如果緣有實體的法時，緣五境界（色、聲、香、味、觸）等，貫通現量。如果緣五根界（眼、耳、鼻、舌、身），七心界（眼識、耳識、鼻識、舌識、身識、意識、末那識）等，是比量。如果緣空華（虛空中的花朵）、過去未來境界等，貫通比量和非量。如果在禪定中，唯是現量，雖然緣假法，因為沒有妄執，沒有計度，所以唯是現量。又獨頭意識，即獨生散意（不與五根相應的散亂意識），緣影像門。影像，是指諸有極微（物質的最小單位），是極迥（極遠）極略（極細微）二色，都是假影色。只是在觀心時，分析粗色，直至色的邊際，假設建立極微，唯觀心影像，都沒有實體。
《宗鏡錄》卷第五十四
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第五十五
慧日永明寺主智覺禪師延壽集
夫論法處
【English Translation】 Siyuan De.
Question: When this conscious awareness (jue wu yishi) in a waking state cognizes the eighteen realms (shiba jie) in a single thought – the six sense organs (eye, ear, nose, tongue, body, and mind), the six sense objects (form, sound, smell, taste, touch, and dharma), and the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) – how many object-aspects (xiang fen) are there, how many substance (benzhi), and how many subject-aspects (jian fen)?
Answer: There are eighteen object-aspects and eighteen substances, but only one subject-aspect.
Question: How can there be eighteen object-aspects?
Answer: The eighteen object-aspects arise from the eighteen substances, thus there are eighteen object-aspects. It is like looking at countless reflections of people in a mirror. Outside, there are eighteen real people, but there is only one mirror. On the mirror, eighteen images of people appear. The subject-aspect is also like this: one subject-aspect can cognize eighteen object-aspects. If there are eighteen substances and images, because they are the objects being cognized, there is no fault. If there were eighteen subject-aspects in a single thought, there would be the fault of having multiple minds (duo xin, multiple consciousnesses existing simultaneously). The isolated consciousness (du tou yishi, consciousness not associated with the five sense organs) in the three samadhis (san ding, three states of meditative concentration) also cognizes the eighteen realms, the hundred dharmas (bai fa, the hundred dharmas described in the Treatise on the Hundred Dharmas), past and future states, and Suchness (zhen ru, the true nature of things), etc. Whether they are hypothetical or real, it can cognize them all. Regarding the differentiation of the three measures (san liang, three kinds of valid cognition: direct perception, inference, and non-cognition), if it is a clear consciousness, the preceding and following thoughts connect through the three measures. The isolated consciousness in dreams is only non-cognition because it does not accord with reality. Waking consciousness connects through the three measures. If it cognizes substantial dharmas, such as the five sense objects (se, sheng, xiang, wei, chu), it connects through direct perception (xian liang). If it cognizes the five sense organs (wu gen jie) or the seven mind realms (qi xin jie, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, and manas-consciousness), it is inference (bi liang). If it cognizes empty flowers (kong hua, flowers in the sky), past and future states, etc., it connects through inference and non-cognition. In samadhi, it is only direct perception. Although it cognizes unreal dharmas, because there is no deluded attachment and no conceptualization, it is only direct perception. Furthermore, the isolated consciousness is the same as the solitary wandering mind (du sheng san yi, scattered consciousness not associated with the five sense organs), which cognizes through the door of images. Images refer to the ultimate particles (ji wei, the smallest units of matter), which are the two colors of extreme remoteness (ji jiong) and extreme subtlety (ji lüe), all of which are false image-colors. It is only when observing the mind that one analyzes coarse colors to the boundary of color, hypothetically establishing ultimate particles, only observing the mind-images, without any substance.
Zong Jing Lu, Volume 54
Engraved by the Grand Repository Directorate in the Wushen Year Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 55
Compiled by Chan Master Zhijue Yanshou, Abbot of Huiri Yongming Temple
Now, concerning the place of Dharma...
之色。都有幾種。
答。有五種。一極略色。二極迥色。三受所引色。四遍計色。五定果色。一極略色者。以極微為體。但是析彼五根。五塵。四大。定果色至極微位。即此極微。便是極略色體。二極迥色者。即空間六般光影明暗等粗色。今析此六般粗色。至極微位。取此細色。為極迥色體。又若上下空界。所見。青黃赤白光影明暗。即總名空一顯色。及門窗孔隙中所現者。即總名迥色。三受所引色者。受者。是領納義。所引色者。即思種現上有防發功能。名所引色。意云。由於師教處領受。為能引發起。思種現上防發功能。名所引色。即此防發功能。不能表示他故。亦名無表色。即以無表色為體。四遍計色者。即妄心遍計。五定果色者。定中現境。已上法處五般色。都分為三門。一影像門。二無表門。三定果門。第一影像門者。影者。流類義。像者。相似義。即所變相分。是本質之流類。又與本質相似。故名影像。諸有極微者。即是極略極迥二色。此但是觀心。析粗成細。假立極微。唯有觀心影像。都無實體。獨生散意者。即簡定中。及明瞭意識。今唯取散位獨頭闇意識故。此散意識構獲緣五根五塵水月映象時。當情變起遍計影像相分。此是假非實故。與極略等。同立一影像門。
問。且如水中月。鏡
【現代漢語翻譯】 現代漢語譯本： 問：色（Rūpa，物質、顏色）有幾種？
答：有五種。一、極略色（Paramaṇu-rūpa，極微色）：以極微（Paramaṇu，最小的物質單位）為本體。就是分析五根（Pañc इंद्रिय，眼、耳、鼻、舌、身五種感覺器官）、五塵（Pañca viṣaya，色、聲、香、味、觸五種感覺對像）、四大（Cattāro mahābhūtāni，地、水、火、風四大元素）和定果色（Samāpatti-phala-rūpa，禪定所生的色法）到極微的階段，這個極微就是極略色的本體。二、極迥色（Dūra-rūpa，極遠色）：就是空間中光影明暗等粗色。現在分析這六種粗色到極微的階段，取這種細色作為極迥色的本體。又如上下空界所見的青黃赤白光影明暗，總稱為空一顯色（Ākāśa-eka-saṃdarśana-rūpa）。以及門窗孔隙中所顯現的，總稱為迥色。三、受所引色（Adhipati-rūpa，由受所引發的色）：受，是領納的意思。所引色，就是思種（Cetanā-bīja，思的種子）現行上有防發功能，名為所引色。意思是說，由於從師長處領受教導，能夠引發思種現行上的防發功能，名為所引色。這種防發功能不能表示其他，所以也叫無表色（Avijñapti-rūpa，不可表示的色）。就以無表色為本體。四、遍計色（Parikalpita-rūpa，由遍計所生的色）：就是妄心（Bhrāntacitta，虛妄的心）的遍計所生。五、定果色：禪定中顯現的境界。以上法處（Dharmāyatana，法處）的五種色，都分為三門：一、影像門（Pratibimba-dvāra，影像之門），二、無表門，三、定果門。第一影像門：影，是流類的意思；像，是相似的意思。就是所變現的相分（Nimitta-bhāga，現象部分），是本質的流類，又與本質相似，所以名叫影像。諸有極微者，就是極略色和極迥色。這只是觀心（Citta，心）分析粗色成為細色，假立極微，只有觀心的影像，都沒有實體。獨生散意者，就是簡別禪定中和明瞭意識（Vijnana，清晰的意識）。現在只取散位（Vikṣipta，散亂狀態）的獨頭闇意識（Mana-vijñāna，獨立生起的意識），因此這種散意識構獲緣於五根、五塵，如同水中月、鏡中像時，當情變起遍計影像相分。這是虛假的不是真實的，所以與極略色等同立為影像門。
問：比如水中的月亮、鏡...
【English Translation】 English version: Question: How many kinds of Rūpa (matter, color) are there?
Answer: There are five kinds. 1. Paramaṇu-rūpa (Subtlest Matter): Its substance is Paramaṇu (the smallest unit of matter). It is the analysis of the five Indriya (Pañc इंद्रिय, five sense organs: eye, ear, nose, tongue, body), the five Viṣaya (Pañca viṣaya, five sense objects: form, sound, smell, taste, touch), the four Mahābhūtāni (Cattāro mahābhūtāni, four great elements: earth, water, fire, wind), and Samāpatti-phala-rūpa (matter produced from Samadhi) to the stage of Paramaṇu. This Paramaṇu is the substance of Paramaṇu-rūpa. 2. Dūra-rūpa (Farthest Matter): It is the coarse matter such as light and shadow in space. Now, analyzing these six kinds of coarse matter to the stage of Paramaṇu, taking this subtle matter as the substance of Dūra-rūpa. Furthermore, the blue, yellow, red, white light and shadow seen in the upper and lower space are collectively called Ākāśa-eka-saṃdarśana-rūpa (space-one-appearance-matter). And what appears in the gaps of doors and windows is collectively called Dūra-rūpa. 3. Adhipati-rūpa (Matter Produced by Influence): Adhipati means 'receiving'. Adhipati-rūpa is the Cetanā-bīja (seed of intention) that has the function of preventing arising in the present, called Adhipati-rūpa. It means that because of receiving teachings from the teacher, it can trigger the function of preventing arising in the present of Cetanā-bīja, called Adhipati-rūpa. This function of preventing arising cannot express others, so it is also called Avijñapti-rūpa (unmanifested matter). It takes Avijñapti-rūpa as its substance. 4. Parikalpita-rūpa (Matter Produced by Discrimination): It is produced by the Parikalpita (discrimination) of the Bhrāntacitta (deluded mind). 5. Samāpatti-phala-rūpa: The realm manifested in Samadhi. The five kinds of matter in Dharmāyatana (Dharmāyatana) are divided into three doors: 1. Pratibimba-dvāra (door of image), 2. Avijñapti-dvāra, 3. Samāpatti-phala-dvāra. The first door, Pratibimba-dvāra: Pratibimba means 'flow'; image means 'similarity'. It is the Nimitta-bhāga (phenomenal part) that is transformed, which is the flow of the essence and is similar to the essence, so it is called image. Those with Paramaṇu are Paramaṇu-rūpa and Dūra-rūpa. This is just the Citta (mind) analyzing coarse matter into fine matter, falsely establishing Paramaṇu, only the image of the mind, without any substance. The one who solely produces the Vikṣipta (scattered state) is the one who distinguishes between Samadhi and Vijnana (clear consciousness). Now, only taking the Mana-vijñāna (independent arising consciousness) in the Vikṣipta state, therefore, when this scattered consciousness constructs and relies on the five Indriya and five Viṣaya, like the moon in the water and the image in the mirror, the Parikalpita image part arises according to the situation. This is false and not real, so it is established as the Pratibimba-dvāra together with Paramaṇu-rūpa, etc.
Question: For example, the moon in the water, the mirror...
中像。眼識亦緣。如何言假。唯意識緣。
答。水月映象。唯是法境。但以水鏡為緣。其意識便妄計有月有像。並非眼識之境。亦是遍計色收。又遍計是妄心。極略等是觀心。同是假影像故。所以總立。第二無表門。一律儀有表色者。即師前受戒時是。由此表色故。方熏得善思種子。有防發功能。立其無表色。二不律儀有表色者。即正下刀殺生造業時是。由此有表色。方熏得不善思種子。有防發功能。立其無表色。若處中有表色者。即正禮佛行道。及驅擊罵詈時是。由此有無表色。方熏得善惡思種。亦有防發功能。立其無表色。
問。若水月映象。是第六意識作解心緣。唯是其假。長短方圓色收者。即是明瞭意識緣於色塵故。如何是獨頭意識緣遍計色收耶。
答。若是智者。了此見相形假。即於色塵處收。若迷者不了。妄執為實變起影像。此假相分。但遍計色收。法處所攝。
問。所云影像是二所緣者何。
答。一親者。影像。疏者。是質也。先辯影像者。親所緣緣者。謂諸相分與能緣見分。體不相離。即見分所仗托境。是所籌量處也。即所託名為緣。所慮名所緣。緣。此二義。名所緣緣也。即此影像有四名。一影像。二相分。三內所慮托。四親所緣緣。次辯本質者。若與能緣體相離
。即疏所緣緣。以隔相分故。即本質上能緣見分相離。故名離。
問。既相離。如何名所緣緣。
答。為質能起相分生故。以起約相分。令見分有所慮故。即本質起所緣故。亦名所緣緣也。以親所緣緣為增上緣故。亦得名所緣緣。即起所緣故。亦有三名。一名本質。二名外所慮托。三名疏所緣緣。即為本質能起相分。相分起見分。見分起自證分。自證分能起證自證分。即為質能起。約自所慮托相分。故說本質。亦名所緣緣。且如法識。能了一切法者。即第六意識。都有五般。皆緣法境。一定中獨頭意識。緣于定境。定境之中。有理有事。事中有極略極迥及定自在所生法處諸色。二散位獨頭。緣受所引。及遍計所起諸法處色。如緣空華。兔角映象。水月構畫所生者。並法處攝。三夢中獨頭。緣夢中境。遍計所執法處色。四明瞭意識。依五根門。與前五識同緣五塵。明瞭取境。名明瞭意識。五亂意識。是散意識。於五根中狂亂而起。然不與五識同緣。如患熱病。見青為黃。非是眼識。是此緣故。緣遍計所執色。又若明瞭意識。於五根門。與五同緣五塵境故。應以五識為俱有依。除獨頭起。獨頭起者。總有四種。一。謂定中獨頭。緣于定境。不與五識同緣。二夢中獨頭。緣法塵境。夢中諸相。亦遍計所起。三。
【現代漢語翻譯】 現代漢語譯本： 這就是疏所緣緣（distant objective condition），因為它隔離了相分（image-division）。也就是說，在本質（substance）上，它能使能緣的見分（perception-division）與相分相互分離，所以稱為『離』（separation）。
問：既然已經分離，為什麼還稱為所緣緣（objective condition）？
答：因為它是本質，能夠引起相分的生起。從生起的角度來說，它使見分有所考慮。也就是說，本質能夠引起所緣，所以也稱為所緣緣。又因為親所緣緣（proximate objective condition）是增上緣（dominant condition），所以也可以稱為所緣緣，即它能引起所緣。因此，本質有三個名稱：一是本質（substance），二是外所慮托（external object），三是疏所緣緣（distant objective condition）。也就是說，作為本質，它能引起相分，相分生起見分，見分生起自證分（self-awareness division），自證分能生起證自證分（awareness-of-self-awareness division）。因此，作為本質，它能夠引起，並且是自所慮托的相分。所以說本質也稱為所緣緣。例如法識（consciousness of objects），能夠了解一切法（dharmas）的是第六意識（sixth consciousness），總共有五種情況，都緣於法境（objects of mind）。一是定中獨頭意識（solitary consciousness in meditation），緣于定境（state of meditation）。在定境之中，有理（principle）有事（phenomena）。在事中，有極略極迥（extremely subtle and remote）以及定自在所生法處諸色（objects produced by mastery of meditation）。二是散位獨頭（solitary consciousness in distraction），緣于受所引（feelings that lead to it）以及遍計所起（discriminatory thoughts）的諸法處色（objects of mind）。例如緣于空華（illusory flowers），兔角（rabbit's horns），映象（mirror images），水月（moon in water），構畫所生者（things produced by imagination），都屬於法處所攝（included in the realm of objects of mind）。三是夢中獨頭（solitary consciousness in dreams），緣于夢中境（objects in dreams），遍計所執（discriminatory thoughts)的法處色（objects of mind）。四是明瞭意識（clear consciousness），依靠五根門（five sense organs），與前五識（first five consciousnesses）共同緣於五塵（five sense objects），清晰地獲取境（objects），稱為明瞭意識。五是亂意識（confused consciousness），是散亂的意識，在五根中狂亂而起，然而不與五識共同緣取。例如患熱病時，見青為黃，這不是眼識（eye consciousness），而是此亂意識所緣的緣故，緣于遍計所執色（objects grasped by discrimination）。又如果明瞭意識在五根門，與五識共同緣於五塵境，那麼應該以五識為俱有依（simultaneous basis）。除了獨頭起（solitary arising）。獨頭起總共有四種：一是定中獨頭，緣于定境，不與五識共同緣取。二是夢中獨頭，緣法塵境（objects of mind），夢中諸相，也是遍計所起（discriminatory thoughts）。三。
【English Translation】 English version: This is the distant objective condition, because it separates the image-division (相分). That is, in substance (本質), it enables the perceiving consciousness-division (見分) to be separated from the image-division, hence it is called 'separation' (離).
Question: Since they are separated, why is it still called an objective condition (所緣緣)?
Answer: Because it is the substance that can cause the arising of the image-division. From the perspective of arising, it causes the perceiving consciousness-division to have something to consider. That is, the substance can cause the objective condition, so it is also called an objective condition. Moreover, because the proximate objective condition (親所緣緣) is the dominant condition (增上緣), it can also be called an objective condition, that is, it can cause the objective condition. Therefore, the substance has three names: one is substance (本質), two is external object (外所慮托), and three is distant objective condition (疏所緣緣). That is, as a substance, it can cause the image-division, the image-division arises the perceiving consciousness-division, the perceiving consciousness-division arises the self-awareness division (自證分), and the self-awareness division can arise the awareness-of-self-awareness division (證自證分). Therefore, as a substance, it can cause, and is the image-division of what is considered by itself. Therefore, it is said that the substance is also called an objective condition. For example, the consciousness of objects (法識), which can understand all dharmas (法), is the sixth consciousness (第六意識), which has five types in total, all of which are related to the objects of mind (法境). One is solitary consciousness in meditation (定中獨頭意識), which is related to the state of meditation (定境). In the state of meditation, there are principle (理) and phenomena (事). In phenomena, there are extremely subtle and remote (極略極迥) and objects produced by mastery of meditation (定自在所生法處諸色). Two is solitary consciousness in distraction (散位獨頭), which is related to feelings that lead to it (受所引) and objects of mind arising from discriminatory thoughts (遍計所起). For example, being related to illusory flowers (空華), rabbit's horns (兔角), mirror images (映象), moon in water (水月), and things produced by imagination (構畫所生者), all belong to the realm of objects of mind (法處所攝). Three is solitary consciousness in dreams (夢中獨頭), which is related to objects in dreams (夢中境), objects of mind grasped by discriminatory thoughts (遍計所執). Four is clear consciousness (明瞭意識), which relies on the five sense organs (五根門), and together with the first five consciousnesses (前五識), is related to the five sense objects (五塵), clearly obtaining objects, called clear consciousness. Five is confused consciousness (亂意識), which is a scattered consciousness, arising wildly in the five sense organs, but not related to the five consciousnesses together. For example, when suffering from a fever, seeing blue as yellow, this is not eye consciousness (眼識), but because of what this confused consciousness is related to, being related to objects grasped by discrimination (遍計所執色). Furthermore, if clear consciousness in the five sense organs, together with the five consciousnesses, is related to the five sense objects, then the five consciousnesses should be taken as the simultaneous basis (俱有依). Except for solitary arising (獨頭起). There are four types of solitary arising in total: one is solitary consciousness in meditation, which is related to the state of meditation, and is not related to the five consciousnesses together. Two is solitary consciousness in dreams, which is related to objects of mind (法塵境), and the various appearances in dreams are also arising from discriminatory thoughts (遍計所起). Three.
散位獨頭。構劃境相。緣遍計所起色。四亂意識。亦名獨頭。可知。
問。六識與幾心所相應。
答。論頌云。此心所遍行。別境善煩惱。隨煩惱不定。皆三受相應。此六轉識。總與六位心所相應。謂遍行等。恒依心起。與心相應。系屬於心。故名心所。如屬我物。立我所名。心於所緣。唯取總相。心所于彼。亦取別相。助成心事。得心所名。如畫師資。作模填彩。瑜伽說。識能了別事之總相。作意了此所未了相。即諸心所所取別相。觸能了此可意等相。受能了此攝受等相。想能了此言說因相。思能了此正因等相。故作意等。名心所法。此表心所亦緣總相。余處復說。欲。亦能了可樂事相。勝解亦了決定事相。念亦能了慣習事相。定慧亦了得失等相。由此于境起善染等。諸心所法。皆于所緣兼取別相。六位差別者。謂遍行有五。別境亦五。善有十一。煩惱有六。隨煩惱有二十。不定有四。如是六位。合五十一。一切心中定可得故。余別別境而得生故。唯善心中可得生故。性是根本煩惱攝故。唯是煩惱等染性故。于善染等皆不定故。乃至此六轉識。易脫不定故。皆容與三受相應。皆領順違非二相故。領順境相。適悅身心。說名樂受。領違境相。逼迫身心。說名苦受。領中容境相。于身於心。非逼非悅。名不
【現代漢語翻譯】 現代漢語譯本 『散位獨頭』（Scattered and Solitary Cognition）：構劃境相（conceptualizing objects）。緣遍計所起色（the color that arises from conceptualization based on discrimination）。四亂意識（four kinds of distracted consciousness）。也稱為『獨頭』（solitary）。這是可以理解的。
問：六識（six consciousnesses）與幾種心所（mental factors）相應？
答：論頌中說：『此心所遍行（these mental factors are universal），別境（specific objects），善（wholesome），煩惱（afflictions），隨煩惱（secondary afflictions），不定（indefinite），皆三受相應（all are associated with the three feelings）。』這六轉識（six transformed consciousnesses）總共與六類心所相應。即遍行等（universal mental factors, etc.）。它們恒常依賴於心而生起，與心相應，隸屬於心，因此稱為『心所』（mental factors）。如同屬於我的東西，稱為『我所』（belonging to me）。心對於所緣（objects of cognition），只取總相（general characteristics）。心所對於所緣，也取別相（specific characteristics），輔助成就心的作用，因此得名『心所』。如同畫師和助手，助手負責填色。瑜伽（Yoga）中說，識（consciousness）能夠了別事物的總相，作意（attention）了別那些尚未了別的相。即是說，諸心所所取的是別相。觸（contact）能夠了別可意等相（pleasant, etc., characteristics）。受（feeling）能夠了別攝受等相（acceptance, etc., characteristics）。想（perception）能夠了別言說因相（the cause of speech, etc., characteristics）。思（volition）能夠了別正因等相（the right cause, etc., characteristics）。因此，作意等被稱為『心所法』（mental factor dharmas）。這表明心所也緣總相。其他地方又說，欲（desire）也能了別可樂事相（pleasant things）。勝解（aspiration）也能了別決定事相（decided things）。念（mindfulness）也能了別慣習事相（habitual things）。定（concentration）和慧（wisdom）也能了別得失等相（gain and loss, etc., characteristics）。由此對於境（objects）生起善染等（wholesome and unwholesome, etc.）。諸心所法，都對於所緣兼取別相。六位的差別在於：遍行有五種，別境也有五種，善有十一種，煩惱有六種，隨煩惱有二十種，不定有四種。這樣六類，合計五十一。因為一切心中必定可以得到遍行心所，因為其餘的別境心所分別產生，因為只有善心中可以產生善心所，因為煩惱的自性是根本煩惱所攝，因為它們僅僅是煩惱等染污的自性，因為它們對於善染等都是不定的，乃至這六轉識容易脫離不定，都能夠與三種感受相應，因為它們都領納順境、違境和非二相的境界。領納順境，使身心舒適愉悅，稱為樂受（pleasant feeling）。領納違境，逼迫身心，稱為苦受（painful feeling）。領納中庸的境界，對於身心，非逼迫也非愉悅，稱為不苦不樂受（neutral feeling）。
【English Translation】 English version 'Scattered and Solitary Cognition': Conceptualizing objects. The color that arises from conceptualization based on discrimination. Four kinds of distracted consciousness. Also called 'solitary'. This is understandable.
Question: With how many mental factors (citta-samprayukta) do the six consciousnesses (vijnana) correspond?
Answer: The treatise verse says: 'These mental factors are universal, specific objects, wholesome, afflictions, secondary afflictions, indefinite, all are associated with the three feelings.' These six transformed consciousnesses correspond to six categories of mental factors in total. That is, universal mental factors, etc. They constantly arise dependent on the mind, correspond with the mind, and belong to the mind, therefore they are called 'mental factors'. Like something belonging to me is called 'mine'. The mind only takes the general characteristics of the objects of cognition. Mental factors also take the specific characteristics of the objects of cognition, assisting in accomplishing the function of the mind, therefore they are called 'mental factors'. Like a painter and an assistant, the assistant is responsible for filling in the colors. Yoga says that consciousness is able to distinguish the general characteristics of things, attention distinguishes those characteristics that have not yet been distinguished. That is to say, the mental factors take the specific characteristics. Contact is able to distinguish pleasant, etc., characteristics. Feeling is able to distinguish acceptance, etc., characteristics. Perception is able to distinguish the cause of speech, etc., characteristics. Volition is able to distinguish the right cause, etc., characteristics. Therefore, attention, etc., are called 'mental factor dharmas'. This shows that mental factors also cognize general characteristics. Elsewhere it is also said that desire can also distinguish pleasant things. Aspiration can also distinguish decided things. Mindfulness can also distinguish habitual things. Concentration and wisdom can also distinguish gain and loss, etc., characteristics. From this, wholesome and unwholesome, etc., arise towards objects. All mental factor dharmas take both general and specific characteristics of the objects of cognition. The difference in the six categories lies in: there are five universal mental factors, five specific object mental factors, eleven wholesome mental factors, six afflictions, twenty secondary afflictions, and four indefinite mental factors. These six categories total fifty-one. Because universal mental factors can definitely be found in all minds, because the remaining specific object mental factors arise separately, because wholesome mental factors can only arise in wholesome minds, because the nature of afflictions is included in the fundamental afflictions, because they are only the nature of afflictions, etc., because they are indefinite with respect to wholesome and unwholesome, etc., even these six transformed consciousnesses easily escape from being indefinite, they can all correspond to the three feelings, because they all receive pleasant, unpleasant, and neutral experiences. Receiving pleasant experiences, making the body and mind comfortable and pleasant, is called pleasant feeling. Receiving unpleasant experiences, oppressing the body and mind, is called painful feeling. Receiving neutral experiences, neither oppressing nor pleasing the body and mind, is called neutral feeling.
苦樂受。釋云。上三句頌。列六位心所總名。下一句。正解受位。心所行相者。心取境之總相。但總取而已。不別分別。如言緣青。但總取青。不更分別。心所于彼取總別相。故說亦言。如畫師資作模填彩者。師謂博士。資謂弟子。如師作模畫形既已。弟子填彩。彩于模填。不離模故。如取總相。著彩色時。令媚好出。如亦取別相。心心所法。取境亦爾。識能了別事之總相。不言取別相。以是主故。若取別相。即心所故。作意一法。獨能了別眾多別相。由作意能令心心所取境功力勝故。有此總取多法別相。瑜伽論云。以作意為初。此論以觸為初。和合勝故。各據一義。觸能取三。謂可意。不可意。俱相違相。受中攝受損害俱相違等。想能了言說因相者。能取境分劑相故。謂此是青非青等。便起言說。故想之相。言說因也。思了正因邪因。俱相違等。即是境上正邪等相。業之因也。一切心中定可得者。即遍行。不問何心。但起必有故。余別別境而得生者。五別境也。唯善心中可得。生故者。善十一法。唯善心有。體是根本能生諸惑。即貪等六。于善染心皆不定者。即不定四。謂于善染無記三性心。皆不定故。此六轉識易脫不定故者。然此六識。非如七八。體皆易脫。恒不定故。易脫。是間斷轉變義。不定。是欣戚舍行互
【現代漢語翻譯】 苦受和樂受。解釋說：『上面的三句偈頌，列舉了六種遍行心所的總名稱。下面一句，正是解釋受這種心所的行相。』心所的行相，是心對境的總體把握。只是總體把握而已，不作分別。比如說到緣于青色，只是總體把握青色，不再進一步分別。心所對於所緣的境，既取總相，也取別相，所以說『亦』。比如畫師和學徒作畫，師傅做好模型，畫出輪廓后，徒弟再來填色。顏色填在模型上，不離開模型。就像取總相，著色的時候，讓色彩鮮明。就像也取別相。心和心所法，取境也是這樣。識能夠了別事物的總相，不說取別相，因為識是主導。如果取別相，那就是心所的作用。作意這一法，能夠了別眾多的別相，因為作意能夠使心和心所取境的功力增強。所以有這種總取和多種法別的相。Yogācārabhūmi-śāstra (瑜伽師地論) 說：『以作意為開始。』而本論以觸為開始，因為和合的作用更強。各自依據一個義理。觸能夠取三種，即合意的、不合意的、以及俱相違的相。受中包含領受、損害、以及俱相違等等。想能夠了別言說的因相，能夠取境的分齊相，比如『這是青色，不是非青色』等等，於是產生言說。所以想的相，是言說的原因。思能夠了別正因、邪因、以及俱相違等等，也就是境上的正邪等相，是業的原因。一切心中一定可以得到的，就是遍行心所。不論什麼心，只要生起就一定有。其餘在個別境才能生起的，就是五別境心所。只有善心中才能生起的，就是善十一法。只有善心才有。體是根本，能夠產生各種惑，就是貪等六根本煩惱。對於善心和染污心都不確定的，就是不定四心所。對於善、染、無記三性心，都不確定。這六轉識容易脫離，不確定。然而這六識，不像第七識和第八識，體性容易脫離，恒常不確定。容易脫離，是間斷轉變的意思。不確定，是欣、戚、舍行互相交替的意思。 現代漢語譯本
【English Translation】 Suffering and pleasurable feelings. Explanation: 'The above three verses list the general names of the six pervasive mental factors. The following verse precisely explains the characteristics of the feeling mental factor.' The characteristic of a mental factor is the mind's overall grasp of an object. It is merely a general grasp, without making distinctions. For example, when speaking of perceiving blue, it is simply a general grasp of blue, without further differentiation. Mental factors, in relation to their objects, grasp both the general and specific aspects, hence the use of 'also.' It is like a master painter and a student painting; the master creates the model and draws the outline, and then the student fills in the colors. The colors are filled onto the model, not separate from it. It is like grasping the general aspect, and when applying colors, making the colors vivid. It is like also grasping the specific aspects. The mind and mental factors grasp objects in this way. Consciousness is able to discern the general aspects of things, but it is not said to grasp the specific aspects, because consciousness is the primary agent. If it were to grasp the specific aspects, then it would be the function of a mental factor. Attention (作意, zuòyì) alone is able to discern many specific aspects, because attention enhances the power of the mind and mental factors in grasping objects. Therefore, there is this general grasp and the specific aspects of many dharmas. The Yogācārabhūmi-śāstra (瑜伽師地論) says: 'Attention is the beginning.' But this treatise takes contact (觸, chù) as the beginning, because the function of combination is stronger. Each relies on a particular meaning. Contact is able to grasp three types: agreeable, disagreeable, and mutually contradictory aspects. Feeling includes reception, harm, and mutually contradictory aspects, and so on. Conception (想, xiǎng) is able to discern the causes of speech, able to grasp the delimited aspects of objects, such as 'this is blue, not non-blue,' and so on, thus giving rise to speech. Therefore, the characteristic of conception is the cause of speech. Volition (思, sī) is able to discern correct causes, incorrect causes, and mutually contradictory aspects, and so on, which are the correct and incorrect aspects on the object, and are the cause of karma. That which is invariably obtained in all minds is the pervasive mental factor. Regardless of what mind arises, it is certain to be present. The others that arise only in specific objects are the five specific mental factors. That which can only be obtained in wholesome minds is the eleven wholesome dharmas. Only wholesome minds have them. The substance is the root, able to generate various afflictions, which are the six root afflictions such as greed. That which is uncertain in both wholesome and defiled minds is the four variable mental factors. They are uncertain in minds of the three natures: wholesome, defiled, and neutral. These six consciousnesses are easily detached and uncertain. However, these six consciousnesses are not like the seventh and eighth consciousnesses, whose nature is easily detached and constantly uncertain. Easily detached means intermittent and changing. Uncertain means the alternating of joy, sorrow, and equanimity. English version
起故。皆通三受。
問。如何是六識現起分位。
答。唯識頌云。依止根本識。五識隨緣現。或俱或不俱。如濤波依水。意識常現起。除生無想天。及無心二定。睡眠與悶絕。根本識者。阿陀那識。染凈諸識生根本故。依止者。謂前六轉識。以根本識為共依。五識者。謂前五轉識。種類相似。故總說之。隨緣現言。顯非常起。緣謂作意根境等緣。謂五識身。內依本識。外隨作意五根境等眾緣和合。方得現前。由此或俱。或不俱起。外緣合者。有頓漸故。如水濤波。隨緣多少。五轉識行相粗動。所藉眾緣。時多不具故。起時少。不起時多。第六意識雖亦粗動。而所藉緣。無時不具。由違緣故。有時不起。第七八識行相微細。所藉眾緣。一切時有。故無緣礙令總不行。又五識身不能思慮。唯外門轉。起藉多緣。故斷時多。現行時少。第六意識自能思慮。內外門轉。不藉多緣。唯除五位。常能現起。故斷時少現起時多。由斯不說此隨緣現。釋云。依止者。謂前六轉識。以根本識為共依者。此前六識。以根本識為共依。即現行本識也。識皆共故。親依者。即種子識。各別種故。前五轉識種類相似者。有五。一謂俱依色根。二同緣色境。三俱但緣現在。四俱現量得。五俱有間斷。種類相似。故總合說。如水波濤隨緣
【現代漢語翻譯】 現代漢語譯本 起因：都是通於三種感受（三受）。
問：什麼是六識（六識）現起的分位？
答：唯識頌（唯識頌）說：『依止根本識（根本識，即阿陀那識），五識（五識）隨緣現，或俱或不俱，如濤波依水。意識（意識）常現起，除生無想天（無想天），及無心二定（無心定）。睡眠與悶絕。』根本識，就是阿陀那識（阿陀那識），因為染污和清凈的諸識都由此產生。依止，是指前面的六個轉識（轉識），以根本識作為共同的所依。五識，是指前面的五個轉識，因為種類相似，所以總括來說。隨緣現，是說不是經常生起。緣，是指作意（作意）、根（根）、境（境）等因緣。五識身，內在依靠本識（本識），外在隨順作意、五根、境等眾多因緣和合，才能顯現。因此，或者同時生起，或者不同時生起。外緣聚合，有頓時的，有漸次的，就像水和波濤，隨著因緣的多少而變化。五轉識的行相粗糙浮動，所憑藉的眾多因緣，時常不具足，所以生起的時候少，不生起的時候多。第六意識雖然也粗糙浮動，但是所憑藉的因緣，沒有不具足的時候，因為有違逆的因緣，所以有時不生起。第七識（第七識）和第八識（第八識）的行相微細，所憑藉的眾多因緣，一切時都有，所以沒有因緣阻礙它們不行。而且五識身不能思慮，只在外門運轉，生起需要憑藉眾多因緣，所以斷滅的時候多，現行的時候少。第六意識自己能夠思慮，內外門都能運轉，不需要憑藉眾多因緣，除了五種情況，經常能夠現起，所以斷滅的時候少，現起的時候多。因此不說第六意識隨緣現起。解釋說，依止，是指前面的六個轉識，以根本識作為共同的所依，這前面的六識，以根本識作為共同的所依，就是現行的本識。識都是共同的緣故。親依，就是種子識（種子識），因為各有各別的種子。前面的五個轉識種類相似，有五點：一是都依靠色根（色根），二是都緣於色境（色境），三是都只緣于現在，四是都以現量（現量）獲得，五是都有間斷。種類相似，所以總合起來說。就像水和波濤，隨順因緣。
【English Translation】 English version Cause: All are connected to the three types of feelings (three sensations).
Question: What are the divisions of the arising of the six consciousnesses (six consciousnesses)?
Answer: The Verses on Consciousness-Only (Verses on Consciousness-Only) say: 'Relying on the fundamental consciousness (fundamental consciousness, i.e., Ālaya-vijñāna), the five consciousnesses (five consciousnesses) manifest according to conditions, sometimes together, sometimes not, like waves depending on water. The mind consciousness (mind consciousness) constantly arises, except in the Heaven of Non-Perception (Heaven of Non-Perception), and the two non-mind samādhis (non-mind samādhis). Sleep and fainting. 'The fundamental consciousness is the Ālaya-vijñāna (Ālaya-vijñāna), because the defiled and pure consciousnesses arise from it. Relying on means the preceding six transforming consciousnesses (transforming consciousnesses) take the fundamental consciousness as their common basis. The five consciousnesses refer to the preceding five transforming consciousnesses, because they are similar in kind, so they are spoken of collectively. 'Manifest according to conditions' means they do not arise constantly. Conditions refer to volition (volition), roots (roots), objects (objects), and other conditions. The five aggregates of consciousness, internally rely on the fundamental consciousness (fundamental consciousness), and externally follow volition, the five roots, objects, and other numerous conditions combining to manifest. Therefore, they either arise simultaneously or not simultaneously. The external conditions gather, sometimes suddenly, sometimes gradually, like water and waves, changing according to the amount of conditions. The characteristics of the five transforming consciousnesses are rough and fluctuating, and the numerous conditions they rely on are often not complete, so they arise less often and do not arise more often. Although the sixth consciousness is also rough and fluctuating, the conditions it relies on are always complete, but because there are opposing conditions, it sometimes does not arise. The characteristics of the seventh consciousness (seventh consciousness) and the eighth consciousness (eighth consciousness) are subtle, and the numerous conditions they rely on are always present, so there are no conditions hindering them from functioning. Moreover, the five aggregates of consciousness cannot think, they only operate in the external realm, and their arising requires relying on numerous conditions, so they cease more often and manifest less often. The sixth consciousness can think for itself, and can operate in both the internal and external realms, and does not need to rely on numerous conditions, except for five situations, it can always manifest, so it ceases less often and manifests more often. Therefore, it is not said that the sixth consciousness manifests according to conditions. The explanation says that relying on means the preceding six transforming consciousnesses take the fundamental consciousness as their common basis, these preceding six consciousnesses take the fundamental consciousness as their common basis, which is the manifesting fundamental consciousness. Consciousnesses are all common. Close reliance means the seed consciousness (seed consciousness), because each has its own separate seeds. The preceding five transforming consciousnesses are similar in kind, in five ways: first, they all rely on the sense organs (sense organs), second, they all perceive sense objects (sense objects), third, they all only perceive the present, fourth, they all obtain through direct perception (direct perception), and fifth, they all have interruptions. They are similar in kind, so they are spoken of collectively. Like water and waves, following conditions.
多少者。解深密經云。如大瀑流水。若有一浪生緣現前。唯一浪轉。乃至多浪生緣。現前。有多浪轉。諸識亦爾。如瀑流水。依阿陀那故。乃至諸識得轉等。此以五識。喻于濤波。本識。喻瀑水。五識身。不能思慮。無尋伺故。不能自起。藉他引故。第六意識。自能思慮。內外門轉。唯除無想天。無想定。滅盡定。睡眠。悶絕等五位。常能現起故。又古釋云。一者如多波浪。以一大海為依起多浪。二者映象。以一大鏡為依起多像。海鏡二法。喻本心識。浪像。喻于轉識。一念之中。有四業。一了別器業。二了別依業。三了別我業。四了別境業。此諸了別。剎那剎那俱轉可得。是故一識。於一剎那。有如是等業用差別。如密嚴經偈云。如奔電浮雲。皆偽而非實。如匠作瓶等。由分別所成。仁主應諦聽。世間諸有情。習氣常覆心。生種種戲論。末那與意識。並諸識相續。五法及三性。二種之無我。恒共而相應。如風擊瀑水。轉起諸識浪。浪生流不停。賴耶亦如是。無始諸習氣。猶如彼瀑流。為境風所動。而起諸識浪。恒無斷絕時。八種流注心。雖無若干體。或隨緣頓起。或時而漸生。取境亦復然。漸頓而差別。心轉于舍宅。日月與星宿。樹枝葉華果。山林及軍眾。于如是等處。皆能漸頓生。多令能頓現。或漸起差別。若時
【現代漢語翻譯】 多少種識？《解深密經》（Saṃdhinirmocana-sūtra）中說：『譬如巨大的瀑布流水，如果有一個波浪生起的因緣出現，就只有一個波浪翻滾；乃至多個波浪生起的因緣出現，就有多個波浪翻滾。諸識也是如此，如瀑布流水，依靠阿陀那識（Ādāna-vijñāna）的緣故，乃至諸識得以運轉等。』這是用五識比喻為濤波，本識（Mūla-vijñāna）比喻為瀑布水。五識身不能思慮，因為沒有尋伺（vitarka-vicāra），不能自己生起，需要憑藉其他引發的緣故。第六意識（Mano-vijñāna）自己能夠思慮，在內外門運轉，唯獨除了無想天（Asañjñā-deva）、無想定（Asañjñā-samāpatti）、滅盡定（Nirodha-samāpatti）、睡眠、悶絕等五種狀態，第六意識常常能夠現起的緣故。另外，古代的解釋說：一是像眾多波浪，以一大海為依靠生起眾多波浪；二是映象，以一大鏡子為依靠生起眾多影像。大海和鏡子這兩種法，比喻為本心識；波浪和影像，比喻為轉識。一念之中，有四種業：一了別器業，二了別依業，三了別我業，四了別境業。這些了別，剎那剎那一起運轉是可以得到的。所以一個識，在一剎那間，有像這樣等的業用差別。如《密嚴經》（Ghanavyūha-sūtra）的偈頌說：『如奔跑的閃電和漂浮的雲彩，都是虛假的而非真實的；如工匠製作瓶子等，由分別所成就。仁者應該仔細聽，世間諸有情，習氣常常覆蓋心，產生種種戲論。末那識（Manas-vijñāna）與意識，以及諸識相續，五法（pañca dharmāḥ）及三性（tri-svabhāva），二種無我（dvaya-nairātmya），恒常共同而相應。如風吹擊瀑布水，轉動生起諸識浪，波浪生起流動不停，賴耶識（Ālaya-vijñāna）也是這樣。無始以來的諸習氣，猶如那瀑布流，被境界的風所動，而生起諸識浪，恒常沒有斷絕的時候。八種流注心，雖然沒有若干個自體，或者隨緣頓然生起，或者有時漸漸產生。取境也是這樣，有漸次和頓然的差別。心轉于舍宅，日月與星宿，樹枝葉華果，山林及軍眾，于如是等處，皆能漸頓生，多令能頓現，或漸起差別。若時……』
【English Translation】 How many kinds of consciousness are there? The Saṃdhinirmocana-sūtra says: 'Like a great waterfall, if a condition arises for one wave to be born, then only one wave turns; and if conditions arise for many waves to be born, then many waves turn. The various consciousnesses are also like this, like a waterfall, relying on the Ādāna-vijñāna, and thus the various consciousnesses are able to operate.' This uses the five consciousnesses to symbolize the waves, and the Mūla-vijñāna to symbolize the waterfall. The five consciousnesses cannot think because they lack vitarka-vicāra, and they cannot arise on their own, needing to rely on others to initiate them. The Mano-vijñāna can think on its own, operating in the internal and external sense fields, except for the five states of Asañjñā-deva, Asañjñā-samāpatti, Nirodha-samāpatti, sleep, and unconsciousness, where the sixth consciousness can always arise. Furthermore, ancient interpretations say: first, like many waves, relying on a great ocean to give rise to many waves; second, like reflections, relying on a large mirror to give rise to many images. The ocean and the mirror are metaphors for the fundamental mind-consciousness; the waves and images are metaphors for the transforming consciousnesses. In a single thought, there are four kinds of karma: first, the karma of perceiving the container world; second, the karma of perceiving the support; third, the karma of perceiving the self; fourth, the karma of perceiving the object. These perceptions, moment by moment, operate together and can be attained. Therefore, one consciousness, in one moment, has such differences in karmic functions. As the verses in the Ghanavyūha-sūtra say: 'Like running lightning and floating clouds, all are false and not real; like a craftsman making pots, etc., accomplished by discrimination. Benevolent one, you should listen carefully, sentient beings in the world, habitual tendencies constantly cover the mind, giving rise to various playful discourses. Manas-vijñāna and consciousness, along with the continuity of the various consciousnesses, the pañca dharmāḥ and tri-svabhāva, the dvaya-nairātmya, constantly correspond together. Like the wind striking a waterfall, turning and raising the waves of consciousness, the waves arise and flow without stopping, so is the Ālaya-vijñāna. Beginningless habitual tendencies are like that waterfall, moved by the wind of objects, giving rise to the waves of consciousness, constantly without ceasing. The eight kinds of flowing minds, although without several self-natures, either arise suddenly depending on conditions, or sometimes gradually arise. Taking objects is also like this, with gradual and sudden differences. The mind turns in houses, the sun and moon and stars, branches, leaves, flowers, and fruits of trees, mountains and forests and armies, in such places, all can gradually and suddenly arise, mostly causing the ability to appear suddenly, or gradually arising differences. If at the time...'
于夢中。見昔所更境。及想念初生。乃至於老死。算數與眾物。尋思于句義。觀于異文彩。受諸好飲食。于如是境界。漸次能了知。或有時頓生。而能取之者。心性本清凈。不可得思議。是如來妙藏。如金處於礦。意生從藏識。餘六亦復然。識六種或多。差別於三界。賴耶與能熏。及余心法等。染凈諸種子。雖同住無染。佛種性亦然。定非定常凈。如海水常住。波濤而轉移。賴耶亦復然。隨諸地差別。修有下中上。舍染而明顯。如上廣明意根緣境。分別。最強諸識。所以一切善惡。意為先導。意起速疾。意在言前。意善即法正。意惡即境邪。如一氣。噏之即溫。吹之即冷。似一水。寒之即結。暖之即融。況一心。縱之即凡。弘之即聖。轉變雖異。真性無虧。如鴦崛魔羅經云。意法前行。意勝意生。意法凈信。若說若作。快樂自追。如影隨形。我為聲聞乘說此偈。意者。謂如來藏義。若自性清凈。意是如來藏。勝一切法。一切法是如來藏所作。及凈信意法。斷一切煩惱故。見我界故。若自凈信有如來藏。然後若說若作。得成佛時。若說若作。度一切世間。如人見影。見如來藏。亦復如是。是故說如影隨順。意法前行。意勝意生。意法為惡。若說若作。眾苦自追。如輪隨跡。此偈說煩惱義。意法惡者。為無量煩惱所覆。造
【現代漢語翻譯】 現代漢語譯本 在夢中，見到過去經歷的種種境界，以及最初產生的想法，乃至衰老和死亡。計算數量和各種事物，思考語句的含義，觀察不同的文采，享受各種美好的飲食。對於這樣的境界，逐漸能夠了解，或者有時突然產生，而能夠領悟它們。心性本來是清凈的，不可思議的。這是如來的微妙寶藏，就像黃金存在於礦石中一樣。意根從阿賴耶識產生，其餘六識也是如此。六種識在三界中各有多種差別。阿賴耶識與能熏習的種子，以及其他心法等，染污和清凈的各種種子，雖然共同存在卻互不染污。佛的種性也是如此，既非固定不變，也非永恒清凈，就像海水常住，而波濤卻不斷轉移一樣。阿賴耶識也是如此，隨著各個地的差別，修行有下、中、上之分，捨棄染污而顯現光明。如上文廣泛闡明意根緣取境界，進行分別，是最強的各種識。因此，一切善惡，都是以意為先導。意的生起迅速而敏捷，意在言語之前。意念善良，那麼法就正；意念邪惡，那麼境界就邪。就像一股氣，吸入就溫暖，吹出就寒冷；像一灘水，寒冷就結冰，溫暖就融化。更何況一心，放縱它就成為凡夫，弘揚它就成為聖人。轉變雖然不同，但真性沒有虧損。如同《鴦掘摩羅經》所說：『意法在前引導，意念殊勝，意念產生。意法清凈而有信心，無論是說還是做，快樂自然追隨，就像影子跟隨形體一樣。』我為聲聞乘宣說這個偈頌。意，指的是如來藏的含義。如果自性清凈，意就是如來藏，勝過一切法。一切法都是如來藏所產生的。以及清凈信意的法，斷除一切煩惱的緣故，見到我的境界的緣故。如果自身清凈而有如來藏，然後無論是說還是做，成就佛果的時候，無論是說還是做，都能度化一切世間。就像人見到影子，見到如來藏也是如此。所以說如影子般隨順。意法在前引導，意念殊勝，意念產生。意法邪惡，無論是說還是做，眾多的痛苦自然追隨，就像車輪跟隨牛的足跡一樣。』這個偈頌說的是煩惱的含義。意法邪惡，是被無量的煩惱所覆蓋，造作...
【English Translation】 English version In a dream, one sees the realms of past experiences, as well as the initial arising of thoughts, even to old age and death. Calculating numbers and various things, contemplating the meaning of sentences, observing different literary styles, enjoying various fine foods. Regarding such realms, one gradually becomes able to understand them, or sometimes they arise suddenly, and one is able to grasp them. The nature of the mind is originally pure, inconceivable. This is the wondrous treasury of the Tathagata (Thus Come One), like gold existing in ore. The mind-root arises from the Alaya-consciousness (storehouse consciousness), and so do the other six consciousnesses. The six kinds of consciousness have many differences in the three realms. The Alaya-consciousness, along with the seeds of that which can be perfumed, and other mental dharmas (phenomena), the various seeds of defilement and purity, although they coexist, do not defile each other. The Buddha-nature is also like this, neither fixed nor eternally pure, like the ocean which is constant, while the waves are constantly changing. The Alaya-consciousness is also like this, following the differences of the various grounds (levels), cultivation has lower, middle, and upper levels, abandoning defilement and manifesting brightness. As explained extensively above, the mind-root grasps realms, makes distinctions, and is the strongest of the various consciousnesses. Therefore, all good and evil are led by the mind. The arising of the mind is swift and agile, the mind is before speech. If the mind is good, then the dharma (law) is correct; if the mind is evil, then the realm is perverse. Like a breath, inhaling it is warm, exhaling it is cold; like a body of water, cold it freezes, warm it melts. How much more so the one mind, indulging it becomes a common person, promoting it becomes a sage. Although the transformations are different, the true nature is not diminished. As the Angulimala Sutra says: 'Mind-dharma (mental phenomena) goes before, the mind is victorious, the mind is born. Mind-dharma is pure and faithful, whether speaking or acting, happiness naturally follows, like a shadow following the form.' I speak this verse for the Sravaka (Hearer) vehicle. Mind refers to the meaning of the Tathagatagarbha (Womb of the Thus Come One). If the self-nature is pure, the mind is the Tathagatagarbha, surpassing all dharmas. All dharmas are produced by the Tathagatagarbha. And the dharma of pure faith in the mind, because it cuts off all afflictions, because it sees my realm. If one has the Tathagatagarbha with self-purity and faith, then whether speaking or acting, when attaining Buddhahood, whether speaking or acting, one can liberate all the worlds. Just as a person sees a shadow, seeing the Tathagatagarbha is also like this. Therefore, it is said to follow like a shadow. Mind-dharma goes before, the mind is victorious, the mind is born. Mind-dharma is evil, whether speaking or acting, many sufferings naturally follow, like a wheel following the footprints of an ox.' This verse speaks of the meaning of afflictions. Mind-dharma is evil, being covered by immeasurable afflictions, creating...
作諸惡。故名為惡。自性凈心如來藏。入無量煩惱義。如是躁濁不息。故。若說若作。一切眾苦常隨不絕。如輪隨跡者。諸惡積聚。生死輪迴。轉。一切眾生於三惡趣中。如輪隨跡。是故說于福遲緩者。心樂於惡法。釋曰。一念心凈。見如來藏性。能自度度他。受寂滅樂。如影順身。若一念心惡。入塵勞網。墮諸趣中。受生死苦。如輪隨跡。以影順喻者。即常不離故。以輪跡喻者。即速疾轉故。所以善惡隨心。未曾間斷。若善見者。當處解脫。所以大乘理趣經云。是故菩薩觀察五蓋。何因而起。云何遠離。菩薩應當先觀。色慾。猶如水月。水動月動。心生法生。貪慾之心。亦復如是。唸唸不住。速起速滅。大乘本生心地觀經云。以清凈心。為善業根。以不善心。為惡業根。心清凈故。世界清凈。心雜穢故。世界雜穢。我佛法中。以心為主。一切諸法。無不由心。所以如樹提生於猛火之中。火不能害。佛言。是兒業報。非我所作。故知自心所造。他力不移。則升沉之路匪遙。黑白之報斯在。善惡果報雖殊。皆從妄想心鏡所現。如入楞伽經偈云。譬如鏡中像。雖見而非有。熏習鏡心見。凡夫言有二。不知唯心見。是故分別二。如實但知心。分別則不生。故知若實識心。如鏡中自見面像。終不更于外塵妄生執取。既解相縛。
【現代漢語翻譯】 現代漢語譯本 造作各種惡行，因此稱為『惡』。自性清凈的心就是如來藏（Tathagatagarbha，如來藏），它進入無量的煩惱之中。像這樣躁動混濁，永不停息，所以無論是說話還是做事，一切痛苦常常相隨，永不間斷，就像車輪跟隨足跡一樣。各種惡行積聚，導致生死輪迴不斷運轉。一切眾生在三惡趣（three evil realms）中，就像車輪跟隨足跡一樣。因此說對於行善遲緩的人，是因為他的心樂於惡法。 解釋說：一念心清凈，就能見到如來藏的自性，能夠自我解脫，也能度化他人，享受寂滅的快樂，就像影子跟隨身體一樣。如果一念心惡，就會陷入塵勞之網，墮入各種惡趣之中，承受生死之苦，就像車輪跟隨足跡一樣。用影子跟隨身體來比喻，是因為它們常常不分離；用車輪跟隨足跡來比喻，是因為它們快速運轉。 所以，善惡都跟隨心念，從未間斷。如果能以善見看待事物，當下就能解脫。所以《大乘理趣經》（Mahayana Maharahasyagarbha Sutra）說：『因此，菩薩觀察五蓋（five hindrances），是什麼原因產生的？如何遠離？』菩薩應當首先觀察**，就像水中的月亮一樣，水動月亮也動，心生法也生，貪慾之心也是如此，唸唸不住，快速生起，快速滅亡。《大乘本生心地觀經》（Mahayana Bodhisattva-garbha Sutra）說：『以清凈心作為善業的根本，以不善心作為惡業的根本。心清凈，世界就清凈；心雜穢，世界就雜穢。』我的佛法中，以心為主，一切諸法，沒有不是由心產生的。 所以，就像樹提（Tree）生於猛火之中，火不能傷害他。佛說：『這是孩子的業報，不是我所作。』由此可知，自心所造的業，其他力量無法轉移，那麼上升或沉淪的道路並不遙遠，善報或惡報就在眼前。善惡果報雖然不同，都是從虛妄的妄想心鏡中顯現出來的。就像《入楞伽經》（Lankavatara Sutra）的偈頌所說：『譬如鏡中像，雖見而非有，熏習鏡心見，凡夫言有二，不知唯心見，是故分別二，如實但知心，分別則不生。』由此可知，如果真正認識到心，就像在鏡中看到自己的面像一樣，終究不會再對外在的塵境妄生執取。既然解開了相的束縛。
【English Translation】 English version Creating all kinds of evil deeds, hence it is called 'evil'. The self-nature pure mind is the Tathagatagarbha (Tathagatagarbha, the womb of the Thus Come One), which enters into immeasurable afflictions. Being so restless and turbid, without ceasing, therefore, whether speaking or acting, all suffering constantly follows without interruption, just like a wheel following a track. Various evil deeds accumulate, leading to the continuous cycle of birth and death. All sentient beings in the three evil realms (three evil realms) are like a wheel following a track. Therefore, it is said that those who are slow to do good are because their minds delight in evil. It is explained that with one thought of pure mind, one can see the self-nature of the Tathagatagarbha, able to liberate oneself and also liberate others, enjoying the bliss of Nirvana, just like a shadow following the body. If one thought is evil, one will fall into the net of worldly defilements, falling into various evil realms, enduring the suffering of birth and death, just like a wheel following a track. The analogy of a shadow following the body is used because they are always inseparable; the analogy of a wheel following a track is used because they turn quickly. Therefore, good and evil follow the mind, never ceasing. If one can see things with good vision, one can be liberated in the present moment. Therefore, the Mahayana Maharahasyagarbha Sutra (Mahayana Maharahasyagarbha Sutra) says: 'Therefore, Bodhisattvas observe the five hindrances (five hindrances), what causes them to arise? How to stay away from them?' Bodhisattvas should first observe **, just like the moon in the water, when the water moves, the moon also moves, when the mind arises, the Dharma also arises, the mind of greed is also like this, constantly arising and ceasing quickly. The Mahayana Bodhisattva-garbha Sutra (Mahayana Bodhisattva-garbha Sutra) says: 'With a pure mind as the root of good deeds, with an impure mind as the root of evil deeds. When the mind is pure, the world is pure; when the mind is defiled, the world is defiled.' In my Buddha-dharma, the mind is the master, and all dharmas arise from the mind. Therefore, just like Tree (Tree) was born in a raging fire, the fire could not harm him. The Buddha said: 'This is the child's karma, not what I did.' From this, it can be known that the karma created by one's own mind cannot be transferred by other forces, then the path of rising or falling is not far away, and the reward of good or evil is right before one's eyes. Although the rewards of good and evil are different, they all appear from the illusory mirror of the mind. Just like the verse in the Lankavatara Sutra (Lankavatara Sutra) says: 'Like images in a mirror, seen but not real, seen through the habit of the mirror-mind, ordinary people say there are two, not knowing it is only the mind that sees, therefore they distinguish two, in reality, just know the mind, and distinctions will not arise.' From this, it can be known that if one truly recognizes the mind, just like seeing one's own face in a mirror, one will ultimately not cling to external dust. Since the bondage of appearances is untied.
業海全枯。如賢劫定意經云。消滅一切諸所有業。睹見一切眾生根原。是曰智慧。
問。意識於五位不起者。如何是五位行相。能令意識不起。
答。識論云。無想天者。謂修彼定。厭粗想力。生彼天中。違不恒行心及心所。想滅為首。名無想天。及無心二定者。謂無想定。滅盡定。俱無六識。故名無心。無想定者。謂有異生伏遍凈貪。未伏上染。由出離想作意為先。令不恒行心心所滅。想滅為首。立無想名。令身安和。故亦名定。滅盡定者。謂有無學。或有學聖。已伏惑離無所有貪。上貪不定。由止息想作意為先。令不恒行恒行染污心心所滅。立滅盡名。令心安和。故亦名定。無心睡眠與悶絕者。謂有極重睡眠悶絕。令前六識皆不現行。至此五位中異生有四。除在滅定。聖。唯后三。于中如來自在菩薩。唯得有一。無睡悶故。釋云。無想天厭粗想力者。謂諸外道。以想為生死之因。即偏厭之。唯前六識想。非第七八。故言粗想。細想在故。滅於六識。七八微細。彼不能知。故不滅也。無想定伏遍凈貪者。謂第三禪無。第四禪已上。貪猶未伏。顯離欲也。出離想者。顯想即作涅槃想也。不恒行等滅者。顯所滅識多少也。作意伏染而入定者。觀想如病如癰如箭。于所生起種種想中。厭背而住。唯謂無想寂靜
【現代漢語翻譯】 現代漢語譯本 業海完全枯竭。如《賢劫定意經》所說：『消滅一切諸所有業，睹見一切眾生根源，是名為智慧。』
問：意識在五位不起作用，什麼是這五位的行相？如何才能使意識不起作用？
答：《識論》說：『無想天（Asaññasatta，一種天界）』是指修習彼定，厭惡粗想的力量，而生於彼天之中，違背不恒行之心及心所（Cetasika，心理活動），以想滅為首，名為無想天。以及無心二定，是指無想定（Asaññasamāpatti，一種禪定）和滅盡定（Nirodhasamāpatti，一種禪定），都無六識，所以名為無心。無想定是指有異生（Puthujjana，凡夫）伏遍凈貪（指第三禪的貪慾），未伏上染（指第四禪及以上禪定的貪慾），由出離想作意為先，令不恒行之心心所滅，以想滅為首，立無想之名，令身安和，所以也名為定。滅盡定是指有無學（Arahant，阿羅漢）或有學聖（Sekha，有學位的聖者），已伏惑離無所有貪（指無所有處定的貪慾），上貪不定（指非想非非想處定的貪慾，不一定能伏），由止息想作意為先，令不恒行、恒行染污之心心所滅，立滅盡之名，令心安和，所以也名為定。無心睡眠與悶絕，是指有極重睡眠悶絕，令前六識皆不現行。至於這五位中，異生有四種，除了在滅盡定中。聖者只有后三種。其中如來自在菩薩，唯得有一種，因為沒有睡眠和悶絕。』
解釋說：『無想天厭粗想力，是指諸外道（Titthiya，佛教以外的修行者），以想為生死之因，就偏頗地厭惡它，只是厭惡前六識的想，不是第七識和第八識，所以說是粗想。因為細想還在，滅的是六識，第七識和第八識非常微細，他們不能知道，所以不滅。無想定伏遍凈貪，是指第三禪沒有，第四禪以上，貪慾還沒有伏住，顯示了離欲。出離想，顯示了想就是作涅槃想。不恒行等滅，顯示了所滅的識的多少。作意伏染而入定，是觀想如病如癰如箭，對於所生起的種種想中，厭背而住，只認為無想是寂靜。』
【English Translation】 English version The sea of karma is completely dried up. As the 『Samadhiraja-candrapradipa Sutra』 says: 『Eliminating all karmas, seeing the root origin of all beings, this is called wisdom.』
Question: If consciousness does not arise in the five states, what are the characteristics of these five states? How can consciousness be prevented from arising?
Answer: The 『Treatise on Consciousness-only』 says: 『The Heaven of Non-Perception (Asaññasatta, a type of heavenly realm) refers to those who cultivate that samadhi, disliking the power of coarse thought, and are born in that heaven, opposing the non-constant mind and mental factors (Cetasika, mental activities), with the cessation of thought as the foremost, it is called the Heaven of Non-Perception. And the two samadhis without mind refer to the Samadhi of Non-Perception (Asaññasamāpatti, a type of samadhi) and the Cessation Samadhi (Nirodhasamāpatti, a type of samadhi), both of which lack the six consciousnesses, hence they are called without mind. The Samadhi of Non-Perception refers to ordinary beings (Puthujjana, common people) who have subdued the greed of the Pure Abode (referring to the desire of the third dhyana), but have not subdued the higher defilements (referring to the desire of the fourth dhyana and above), with the intention of renunciation as the foremost, causing the non-constant mind and mental factors to cease, with the cessation of thought as the foremost, establishing the name of Non-Perception, making the body peaceful and harmonious, hence it is also called samadhi. The Cessation Samadhi refers to non-learners (Arahant, Arhats) or learners (Sekha, trainees) who have subdued the afflictions and are free from the greed of the Realm of Nothingness (referring to the desire of the Realm of Nothingness), the higher greed is uncertain (referring to the desire of the Realm of Neither Perception nor Non-Perception, not necessarily subdued), with the intention of cessation as the foremost, causing the non-constant and constant defiled mind and mental factors to cease, establishing the name of Cessation, making the mind peaceful and harmonious, hence it is also called samadhi. Mindless sleep and fainting refer to extremely heavy sleep and fainting, causing the first six consciousnesses to not manifest. As for these five states, ordinary beings have four, except for being in the Cessation Samadhi. Holy beings only have the latter three. Among them, the Tathagata-like sovereign Bodhisattva only has one, because they do not have sleep or fainting.』
The explanation says: 『The Heaven of Non-Perception dislikes the power of coarse thought, referring to the non-Buddhist practitioners (Titthiya, practitioners outside of Buddhism) who consider thought as the cause of birth and death, and biasedly dislike it, only disliking the thought of the first six consciousnesses, not the seventh and eighth consciousnesses, hence it is called coarse thought. Because subtle thought is still present, what is ceased is the six consciousnesses, the seventh and eighth consciousnesses are very subtle, they cannot know them, hence they are not ceased. The Samadhi of Non-Perception subdues the greed of the Pure Abode, referring to the absence in the third dhyana, above the fourth dhyana, desire has not yet been subdued, showing the separation from desire. The thought of renunciation shows that thought is the thought of Nirvana. The cessation of non-constant etc. shows the amount of consciousness that is ceased. Entering samadhi by subduing defilements with intention is to contemplate as if it were a disease, a sore, an arrow, and in the various thoughts that arise, to dwell in aversion, only considering non-perception as tranquility.』
微妙。于無想中。持心而住。如是漸次離諸所緣。心便寂滅。滅盡定者。謂有無學等者。有學聖者。除初二果。唯身證不還。第三果人。有學中。除異生故。離無所有貪。上貪不障定者。以滅定唯依非想定起故。此依初修二乘者言離。菩薩伏不離貪。即此亦名滅受想定。此五位中異生有四等者。除滅盡定。聖唯有後三。佛及八地已去菩薩。唯得有一滅定。無睡眠悶絕二。以惡法故。現似有睡。實無有故。即二乘無學。亦有悶絕也。
問。滅盡定。與無想定。俱稱無心。二定何別。
答。有四義不同。古釋云。一約得人異。滅盡定是聖人得。無想是凡夫得。二祈願異。入滅盡定者。作正息想求功德入。無想定。作解脫入。三感果不感果異。無想定是有漏。能感無想天別報果。滅定是無漏。不感三界果。四滅識多少異。滅盡定滅識多。兼滅第七染分末那。無想定滅識少空滅前六識。
問。且如滅盡無心等位。既是無心。云何不出三界。
答。無心者。但伏前六識粗心。亦稱無心。七八識心猶在。非全無心。如成業論云。心有二種。一集起心。無量種子。集起處故。二種種心。所緣行相。差別轉故。滅定等位。闕。第二心。名無心。如一足馬。闕一足故。亦名無足。
問。五根四大種。而成
【現代漢語翻譯】 現代漢語譯本：微妙之處在於，在無想的狀態中，保持心念的安住。像這樣逐漸地遠離各種所緣境，心便會寂靜止息，這就是滅盡定（Nirodha-samāpatti，一種甚深的禪定狀態）。所謂『有無學等者』，指的是有學的聖者（Śaikṣa，佛教修行者），這裡排除了初果（Srotaāpanna，須陀洹）和二果（Sakṛdāgāmin，斯陀含）。只有身證不還果（Anāgāmin，阿那含），即第三果的人，才是有學中的聖者。因為排除了異生（Pṛthagjana，凡夫），所以能夠遠離無所有處的貪慾。上界的貪慾不會障礙入定，因為滅盡定只能依靠非想非非想定（Naivasaṃjñānāsaṃjñāyatana，一種禪定境界）而生起。這裡是依據初修二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的人來說的。菩薩（Bodhisattva）是降伏而不離貪慾的。滅盡定也叫做滅受想定（Nirodha-saṃjñā-samāpatti，滅盡感受和想法的禪定）。在這五種禪定狀態中，異生可以有四種，除了滅盡定。聖者只有后三種。佛（Buddha）和八地以上的菩薩，只能獲得一種滅盡定，沒有睡眠和悶絕這兩種情況，因為有惡法存在。表面上看起來像睡眠，實際上並沒有。二乘的無學者，也會有悶絕的情況。 問：滅盡定和無想定（Asaṃjñā-samāpatti，無想的禪定），都稱為『無心』，這兩種禪定有什麼區別？ 答：有四個方面的不同。古時的解釋說：一是約得定的人不同，滅盡定是聖人才能獲得的，無想定是凡夫才能獲得的。二是祈願不同，入滅盡定的人，是作正息想，爲了求功德而入定。入無想定的人，是爲了求解脫而入定。三是感果與不感果不同，無想定是有漏的（Sāsrava，有煩惱的），能夠感得無想天的別報果報。滅盡定是無漏的（Anāsrava，沒有煩惱的），不感三界（Trailokya，欲界、色界、無色界）的果報。四是滅識的多少不同，滅盡定滅的識更多，兼滅了第七識的染分末那識（Kliṣṭa-manas，染污的意根）。無想定滅的識較少，只是空滅了前六識。 問：既然像滅盡定這樣無心的狀態，既然是無心，為什麼不能出離三界？ 答：所謂『無心』，只是降伏了前六識的粗心，也可以稱為『無心』。第七識和第八識（Ālayavijñāna，阿賴耶識）仍然存在，並非完全沒有心。如《成業論》所說，心有兩種：一是集起心，是無量種子的集起之處；二是種種心，是所緣的行相差別轉變。滅盡定等狀態，缺少第二種心，所以稱為『無心』。就像一匹馬缺了一條腿，因為缺了一條腿，所以也稱為『無足』。 問：五根（Pañcendriya，眼根、耳根、鼻根、舌根、身根）和四大種（Mahābhūta，地、水、火、風）構成...
【English Translation】 English version: The subtlety lies in maintaining the mind's abiding in a state of non-perception. Gradually, by distancing oneself from all objects of perception, the mind becomes tranquil and ceases. This is Nirodha-samāpatti (cessation attainment, a profound state of meditative absorption). The term 'those who are non-learners, etc.' refers to the noble ones who are learners (Śaikṣa, Buddhist practitioners), excluding the first fruit (Srotaāpanna, stream-enterer) and the second fruit (Sakṛdāgāmin, once-returner). Only the body-witnessing non-returner (Anāgāmin, never-returner), the person of the third fruit, is a noble one among learners. Because ordinary beings (Pṛthagjana, worldlings) are excluded, they are able to be free from greed for the realm of nothingness. Greed for the higher realms does not obstruct this attainment, because cessation attainment only arises based on the realm of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana, a meditative state). This is spoken in accordance with those who initially cultivate the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, Hearer Vehicle and Solitary Realizer Vehicle). Bodhisattvas (Bodhisattva) subdue but do not abandon greed. This is also called Nirodha-saṃjñā-samāpatti (cessation of perception and feeling). Among these five states of attainment, ordinary beings can have four, excluding cessation attainment. Noble ones only have the latter three. Buddhas (Buddha) and Bodhisattvas from the eighth ground onwards can only attain one cessation attainment, without sleep or fainting, because of the presence of evil dharmas. It appears like sleep, but in reality, it is not. Non-learners of the Two Vehicles also experience fainting. Question: Cessation attainment and Asaṃjñā-samāpatti (non-perception attainment), both called 'no-mind,' what is the difference between these two attainments? Answer: There are four differences. Ancient explanations say: First, they differ in terms of who attains them. Cessation attainment is attained by noble ones, while non-perception attainment is attained by ordinary beings. Second, they differ in aspiration. Those who enter cessation attainment do so with the intention of cessation, seeking merit. Those who enter non-perception attainment do so seeking liberation. Third, they differ in whether or not they produce results. Non-perception attainment is defiled (Sāsrava, with afflictions) and can produce the result of rebirth in the realm of non-perception. Cessation attainment is undefiled (Anāsrava, without afflictions) and does not produce results in the three realms (Trailokya, desire realm, form realm, formless realm). Fourth, they differ in the amount of consciousness that ceases. Cessation attainment ceases more consciousness, including the defiled aspect of the seventh consciousness, Kliṣṭa-manas (afflicted mind). Non-perception attainment ceases less consciousness, only ceasing the first six consciousnesses. Question: Since states like cessation attainment are without mind, and since it is without mind, why does it not lead to escape from the three realms? Answer: The so-called 'no-mind' only subdues the coarse mind of the first six consciousnesses, and can also be called 'no-mind.' The seventh and eighth consciousnesses (Ālayavijñāna, storehouse consciousness) still exist, so it is not completely without mind. As the Treatise on the Establishment of Karma says, there are two types of mind: First, the accumulating mind, the place where countless seeds accumulate; second, the various minds, which are the differentiated transformations of the objects and characteristics of perception. States like cessation attainment lack the second type of mind, so they are called 'no-mind.' It is like a horse missing a leg, because it is missing a leg, it is also called 'legless.' Question: The five roots (Pañcendriya, eye-faculty, ear-faculty, nose-faculty, tongue-faculty, body-faculty) and the four great elements (Mahābhūta, earth, water, fire, wind) constitute...
內外一切諸法。何法具大。何法具種。
答。古釋四句料簡。一是大而非種。即虛空。周遍。故是大。非生。故非種。二是種非大。即五根等。能生。故名種。不遍。故非大。三亦種亦大。即地水等。體寬廣。故名大。與所造色為依。故名種。四非大非種。即趣寂聲聞。
問。六根分見聞覺知。都具幾量。
答。準瑜伽有三量。一證量。二比量。三至教量。論云。三量建立六根。依證量中眼根心心數法名見。依余耳等五根心心數法名知。依比量心心數法名覺。依至教量心心數法名聞。又云。若見若知言說。是依現量。若覺言說。是依比量。若聞言說。依至教量。釋云。證量者。即境現在前。分明證了名證量。眼心心數名見。耳等五根心心數法。于證量中了自境時。總名知。意根心心數法。于比量中了別境界名覺。如隔墻見角。比知是牛。比度推求。唯在意根。依至教量心心數法名聞。即至聖之言教。名為至教量。亦云聖言教量。西土簡法。須具此三量。
問。四大。六根中以何為主。
答。以心為主。四大等無自體故。互無力用。因心而有。故稱為主。遺教經云。此五根者。心為其主。此明托胎之始。心在諸根之初。名之為主。然雖一期為主。亦不定故。臺教明。其心不能控制諸根。
【現代漢語翻譯】 現代漢語譯本：內外一切諸法（dharma，事物、現象）。什麼法具有『大』的性質？什麼法具有『種』的性質？
答：古德解釋有四句料簡（一種邏輯分析方法）：一是『大』而非『種』，即虛空。因為它周遍一切，所以是『大』；因為它不生任何事物，所以不是『種』。二是『種』而非『大』，即五根（眼、耳、鼻、舌、身）。因為它們能生出相應的識，所以名為『種』；因為它們不周遍一切，所以不是『大』。三是既是『種』又是『大』，即地、水等。因為它們的體性寬廣，所以名為『大』；因為它們是所造色（由四大組成的物質）的所依，所以名為『種』。四是非『大』非『種』，即趣向寂滅的聲聞（sravaka，聽聞佛法而修行的弟子）。
問：六根（眼、耳、鼻、舌、身、意）在見、聞、覺、知方面，總共具有幾種量（pramana，認識事物的方法）？
答：根據《瑜伽師地論》，有三種量：一、證量（親證的量），二、比量（比對推論的量），三、至教量（聖人教誨的量）。論中說：『三種量建立六根。』依靠證量，眼根和相應的心、心所法（citta-caitta，心理活動）名為『見』。依靠其餘耳等五根和相應的心、心所法，名為『知』。依靠比量，心、心所法名為『覺』。依靠至教量，心、心所法名為『聞』。又說：『若見若知的言說，是依靠現量（直接經驗）。若覺的言說，是依靠比量。若聞的言說，是依靠至教量。』解釋說：證量，就是境界現在眼前，分明證知了達，名為證量。眼根和相應的心、心所法名為『見』。耳等五根和相應的心、心所法，在證量中瞭解自身境界時，總名為『知』。意根和相應的心、心所法，在比量中瞭解分別境界，名為『覺』。例如隔著墻壁看見牛角，由此推知是牛，這種比度推求，唯在意根。依靠至教量，心、心所法名為『聞』，即至聖的言教，名為至教量，也叫聖言教量。西土（印度）簡擇佛法，必須具備這三種量。
問：四大（地、水、火、風）、六根中，以什麼為主？
答：以心為主。因為四大等沒有自體，相互之間沒有作用，因心而有，所以稱為主。《遺教經》說：『此五根者，心為其主。』這說明托胎之始，心在諸根之初，所以稱之為主。然而雖然一期生命中以心為主，也不是絕對的。天臺宗的教義說明，心也不能完全控制諸根。
【English Translation】 English version: Among all dharmas (things, phenomena) internally and externally, which dharma possesses the characteristic of 'greatness'? Which dharma possesses the characteristic of 'seed'?
Answer: Ancient interpretations provide four categories for analysis: First, 'great' but not a 'seed,' which is space. Because it is all-pervasive, it is 'great'; because it does not generate anything, it is not a 'seed.' Second, a 'seed' but not 'great,' which refers to the five roots (eye, ear, nose, tongue, body). Because they can generate corresponding consciousnesses, they are called 'seeds'; because they are not all-pervasive, they are not 'great.' Third, both a 'seed' and 'great,' which includes earth, water, etc. Because their substance is vast and broad, they are called 'great'; because they are the basis for the produced matter (rupa, form composed of the four elements), they are called 'seeds.' Fourth, neither 'great' nor a 'seed,' which refers to sravakas (disciples who learn and practice by hearing the Buddha's teachings) who are inclined towards quiescence.
Question: In terms of seeing, hearing, perceiving, and knowing, how many pramanas (means of valid cognition) do the six roots (eye, ear, nose, tongue, body, mind) possess in total?
Answer: According to the Yogacarabhumi-sastra, there are three pramanas: 1. Pratyaksha-pramana (direct perception), 2. Anumana-pramana (inference), and 3. Agama-pramana (scriptural authority). The treatise states: 'The three pramanas establish the six roots.' Relying on direct perception, the eye root and its associated mind and mental factors (citta-caitta) are called 'seeing.' Relying on the other five roots, such as the ear, and their associated mind and mental factors, it is called 'knowing.' Relying on inference, mind and mental factors are called 'perceiving.' Relying on scriptural authority, mind and mental factors are called 'hearing.' It also says: 'Speech about seeing and knowing relies on direct perception. Speech about perceiving relies on inference. Speech about hearing relies on scriptural authority.' The explanation is: Direct perception is when the object is directly present, clearly and distinctly cognized, and is called direct perception. The eye root and its associated mind and mental factors are called 'seeing.' When the other five roots, such as the ear, and their associated mind and mental factors, understand their own objects through direct perception, it is generally called 'knowing.' The mind root and its associated mind and mental factors understand and differentiate objects through inference, and this is called 'perceiving.' For example, seeing a horn over a wall and inferring that it is a cow; this kind of comparative deduction relies solely on the mind root. Relying on scriptural authority, mind and mental factors are called 'hearing,' which refers to the teachings of the supremely wise, called scriptural authority, also known as the authority of the holy words. In India, selecting Buddhist teachings requires these three pramanas.
Question: Among the four elements (earth, water, fire, wind) and the six roots, which is the primary one?
Answer: The mind is primary. Because the four elements, etc., do not have inherent existence and lack mutual function, they exist because of the mind, and therefore it is called primary. The Sutra of Forty-Two Chapters says: 'These five roots, the mind is their master.' This explains that at the beginning of conception, the mind is prior to the roots, and therefore it is called the master. However, although the mind is primary in a lifetime, it is not absolute. The teachings of the Tiantai school explain that the mind cannot completely control the roots.
心為受總門。若身病時。心亦隨病。寧得是主耶。或時更互論主。如地具四微則鈍。為水所制。水有三微。為火所制。火但二微。為風所制。風有一微。為心所制。心無有微。故得為主。復為四大所惱。主義不成。故無正主。又若四大各守其性者。地守堅性不應動。水守濕性不應波。火守熱性不應焰。風守動性不應持。失本性故。則是不實。不實故空。請觀音經云。地無堅性。水性不住。火從緣生。風性無礙。一一皆入如實之際。又心亦不定。善惡互奪強熟業牽。識論云。心意識。一法異名。對數名心。能生名意。分別名識。又前起為心。次起為意。后了為識。或此世心雖行善。先世惡業熟。既與時合。即受惡報。故為熟業所牽。或一生心雖行惡。臨終時善心猛盛。即隨善上升。故為強業所牽。以知世間無一法定有自體。但隨緣轉。唸唸不可得故。不可定執一門。而生取捨。既一一法無體用。不自在。唸唸不可得。則悉入如實之際。于實際中。名義俱息。如四眼入佛眼。十智入實智。皆失名字。如物投蜜。似川會海。一一異味。無不甘咸。如萬法歸宗鏡之中。同遵一道。
問。隨境各立六識之名。此依五色根未自在說。于自在位。如何分別。
答。若自在位中。則諸根互用。如法華明。鼻根即能見色。觀
【現代漢語翻譯】 現代漢語譯本 『心』是感受的總門戶。如果身體生病，心也會隨著生病，怎麼能說是主宰呢？或者有時可以交替討論誰是主宰。比如，地具備四種微細元素，所以遲鈍，被水所控制；水有三種微細元素，被火所控制；火只有兩種微細元素，被風所控制；風只有一種微細元素，被心所控制。心沒有微細元素，所以可以成為主宰。但心又被四大所困擾，主宰的作用無法實現，所以沒有真正的主宰。又如果四大各自固守其本性，那麼地就應該固守堅硬的性質而不應該動搖，水就應該固守潮濕的性質而不應該起波浪，火就應該固守炎熱的性質而不應該有火焰，風就應該固守運動的性質而不應該停止。因為失去了本性，所以是不真實的。因為不真實，所以是空性的。《請觀音經》說：『地沒有堅硬的性質，水的性質不會停留，火從因緣而生，風的性質沒有阻礙。』每一樣都進入如實的境界。而且心也不穩定，善與惡相互爭奪，被強大的成熟的業力牽引。《識論》說：『心、意、識，是一個法的不同名稱。對數量而說名為心，能生起作用名為意，分別事理名為識。』又前念生起名為心，接著生起名為意，最後了別名為識。或者這一世的心雖然行善，但前世的惡業成熟，一旦與時機相合，就會遭受惡報，所以被成熟的業力所牽引。或者一生中雖然作惡，臨終時善心猛烈強盛，就會隨著善業上升，所以被強大的業力所牽引。由此可知世間沒有一個法是固定不變、具有自身體性的，只是隨著因緣而轉變，唸唸不可得，所以不能執著於一個方面而產生取捨。既然每一個法都沒有自體和作用，不自在，唸唸不可得，那麼就全部進入如實的境界。在如實的境界中，名稱和意義都止息了，如同四眼進入佛眼，十智進入實智，都失去了名字，如同物體投入蜂蜜，如同河流匯入大海，每一種不同的味道，沒有不變得甘甜咸澀的，如同萬法歸於宗鏡之中，共同遵循一個道理。 問：隨著外境而各自建立六識的名稱，這是依據五色根尚未自在的情況來說的。在自在的境界中，如何分別呢？ 答：如果在自在的境界中，那麼諸根可以互相使用，如《法華經》所說，鼻根也能看見顏色，觀察。
【English Translation】 English version 『Mind』 is the general gateway for sensations. If the body is sick, the mind will also be sick. How can it be considered the master? Or sometimes, we can discuss who is the master alternately. For example, earth possesses four subtle elements, so it is dull and controlled by water. Water has three subtle elements and is controlled by fire. Fire only has two subtle elements and is controlled by wind. Wind has one subtle element and is controlled by mind. Mind has no subtle elements, so it can be the master. However, the mind is also troubled by the four great elements, and the function of the master cannot be realized, so there is no true master. Furthermore, if the four great elements each adhere to their own nature, then earth should adhere to its solid nature and should not move, water should adhere to its wet nature and should not wave, fire should adhere to its hot nature and should not flame, and wind should adhere to its moving nature and should not stop. Because they have lost their original nature, they are unreal. Because they are unreal, they are empty. The Please Avalokiteśvara Sutra says: 『Earth has no solid nature, the nature of water does not stay, fire arises from conditions, and the nature of wind is unimpeded.』 Each and every one enters the realm of suchness. Moreover, the mind is also unstable. Good and evil contend with each other, and it is dragged by strong and ripe karma. The Treatise on Consciousness-only says: 『Mind, thought, and consciousness are different names for the same dharma. When referring to quantity, it is called mind; when referring to the ability to generate, it is called thought; when referring to discrimination, it is called consciousness.』 Furthermore, the first arising is called mind, the subsequent arising is called thought, and the final discernment is called consciousness. Or, although the mind in this life performs good deeds, the evil karma of previous lives ripens, and once it coincides with the time, it will suffer evil retribution, so it is dragged by ripe karma. Or, although one does evil in one's life, the good mind at the time of death is fierce and strong, and one will ascend with good karma, so one is dragged by strong karma. From this, it can be known that there is no dharma in the world that is fixed and has its own self-nature, but it changes with conditions, and each thought is unattainable, so one cannot cling to one aspect and generate acceptance or rejection. Since each and every dharma has no self and function, is not independent, and each thought is unattainable, then all enter the realm of suchness. In the realm of suchness, names and meanings cease, just as the four eyes enter the Buddha eye, and the ten wisdoms enter true wisdom, and all lose their names, like objects thrown into honey, like rivers flowing into the sea, every different taste becomes sweet and salty, like the myriad dharmas returning to the mirror of the source, all following the same path. Question: The names of the six consciousnesses are established according to the environment. This is based on the situation where the five sense organs are not yet free. In the state of freedom, how are they distinguished? Answer: If in the state of freedom, then the organs can use each other. As the Lotus Sutra clarifies, the nose organ can see colors and observe.
心等。論云。若得自在。諸根互用。一根發識。緣一切境。但可隨根。無相濫失。乃至佛地經說。成所作智。抉擇有情心行差別。起三業化。作四記等。若不遍緣。無此能故。釋云。三業化。合有十種。佛地經說。身化有三。一現神通化。二現受生化。三現業果化。語化亦有三。一慶慰語化。二方便語化。三辯物語化。意化有四。一抉擇意化。二造作意化。三發起意化。四領受意化。領受化中四記者。一謂一向記。二分別記。三反問記。四默置記。已上六識之相。總成三業之門。未轉依中。隨流徇境。發雜染之種。結生死之根。唯起蓋纏。但縈苦集。背清凈之覺性。合界處之妄塵。立三有之垣墻。作四流之波浪。至轉依位。冥真返流。隨智慧行。成無漏善。道諦所攝。正理相應。現妙觀察心。決四生之疑網。為成所作智。起三輪之化原。若也究之於心。塵勞為菩提之妙用。失之於旨。常樂作生滅之苦輪。故知染凈非他。得喪在我。似手反覆。如人醉醒。何者。反亦是手。覆亦是手。要且反時非覆時。覆時非反時。然俱不離手。醉亦是人。醒亦是人。要且醉時非醒時。醒時非醉時。然不離醉有醒。亦不即醉是醒。如迷亦是心。悟亦是心。要且迷時非悟時。悟時非迷時。然迷悟非別。即時節有異。唯在般若。轉變臨時。一
【現代漢語翻譯】 現代漢語譯本：心等。《論》中說：『如果獲得自在，諸根可以互相使用，一根發出意識，就能緣取一切境界。但可以隨順根，不會有混淆錯亂。』乃至《佛地經》說：『成所作智，能抉擇有情眾生的心行差別，從而發起身、語、意三業的化用，作出四種記別等等。』如果不能普遍緣取，就沒有這種能力。』 解釋說：『三業化』合起來有十種。《佛地經》說，身化有三種：一是示現神通化，二是示現受生化，三是示現業果化。語化也有三種：一是慶慰語化，二是方便語化，三是辯物語化。意化有四種：一是抉擇意化，二是造作意化，三是發起意化，四是領受意化。領受化中的四記是：一是一向記，二是分別記，三是反問記，四是默置記。以上是六識的相狀，總合成為三業之門。在未轉依的狀態中，隨順外流，追逐境界，發出雜染的種子，結下生死的根本，只會生起蓋障和纏縛，只會縈繞苦和集，背離清凈的覺性，和合界處（ayatana）的虛妄塵埃，建立三有（bhava）的圍墻，造作四流（ogha）的波浪。到了轉依的階段，暗合真如，返回源流，隨順智慧而行，成就無漏的善法，為道諦所攝，與正理相應，顯現妙觀察智心，決斷四生（caturyoni）的疑惑之網，作為成所作智，發起三輪（tricakra）的化用之源。如果能夠徹底探究心，塵勞就是菩提的妙用；如果失去宗旨，常樂就變成生滅的苦輪。所以要知道染凈不是外在的，得失在於自己，就像手掌的翻轉，如同人醉酒和清醒。為什麼呢？反過來是手，覆過去也是手，但反過來的時候不是覆過去的時候，覆過去的時候不是反過來的時候，然而都不離手。醉了是人，醒了也是人，但醉的時候不是醒的時候，醒的時候不是醉的時候，然而不離開醉而有醒，也不就是醉就是醒。如同迷惑也是心，覺悟也是心，但迷惑的時候不是覺悟的時候，覺悟的時候不是迷惑的時候，然而迷惑和覺悟沒有分別，只是時節不同。唯有在般若（prajna）的智慧中，才能在轉變的時候把握時機。
【English Translation】 English version: Mind and so on. The Shastra says: 'If one attains freedom, the faculties can be used interchangeably. One faculty can generate consciousness and perceive all objects. However, it follows the faculty and there is no confusion or loss.' Furthermore, the Buddhabhumi Sutra says: 'Accomplishment-wisdom (成所作智, Krtyanusthana-jnana) discerns the differences in sentient beings' minds and actions, thereby initiating the transformations of body, speech, and mind, and making the four kinds of pronouncements (記, vyakarana) etc.' If it cannot universally perceive, it does not have this ability. The explanation says: 'The transformations of the three karmas' combined are ten types. The Buddhabhumi Sutra says that there are three types of bodily transformations: first, the transformation of manifesting supernatural powers; second, the transformation of manifesting rebirth; and third, the transformation of manifesting karmic results. There are also three types of verbal transformations: first, the transformation of words of congratulation; second, the transformation of expedient words; and third, the transformation of words of debating things. There are four types of mental transformations: first, the transformation of discerning intention; second, the transformation of creating intention; third, the transformation of initiating intention; and fourth, the transformation of receiving intention. The four pronouncements in the transformation of receiving are: first, the straightforward pronouncement; second, the discriminating pronouncement; third, the questioning pronouncement; and fourth, the silent pronouncement. The above are the characteristics of the six consciousnesses, which together form the gate of the three karmas. In the state of non-transformation, following the flow and pursuing objects, it generates the seeds of defilement and establishes the root of birth and death. It only gives rise to coverings and entanglements, only revolves around suffering and accumulation, turns away from the pure nature of awakening, and combines with the false dust of the realms and places (ayatana). It establishes the walls of the three existences (bhava) and creates the waves of the four floods (ogha). When it reaches the stage of transformation, it secretly accords with Suchness and returns to the source, following the path of wisdom, accomplishing unconditioned goodness, which is included in the Truth of the Path, corresponds to right reason, manifests the mind of wonderful observing wisdom, resolves the net of doubts of the four births (caturyoni), and as accomplishment-wisdom, initiates the source of the transformations of the three wheels (tricakra). If one thoroughly investigates the mind, afflictions are the wonderful function of Bodhi; if one loses the purpose, constant joy becomes the wheel of suffering of birth and death. Therefore, know that defilement and purity are not external, gain and loss are within oneself, like the turning of the hand, like a person drunk and sober. Why? Turning over is the hand, turning back is also the hand, but turning over is not the time of turning back, turning back is not the time of turning over, yet both do not leave the hand. Drunk is a person, sober is also a person, but drunk is not the time of being sober, sober is not the time of being drunk, yet there is sobriety not apart from drunkenness, and it is not that drunkenness is immediately sobriety. Like delusion is also the mind, enlightenment is also the mind, but delusion is not the time of enlightenment, enlightenment is not the time of delusion, yet delusion and enlightenment are not separate, only the time is different. Only in the wisdom of Prajna can one grasp the opportunity at the time of transformation.
體匪移。千差自別。迷之枉遭沉沒。唸唸成凡。悟之本自圓明。心心證聖。
問。一切諸法。皆藉緣生。八識之中。各具幾緣成立。
答。眼具九緣。一空緣。謂空疏無物障礙於前境故。謂無障礙。引發生起能緣識故。又離中知故。二明緣。明謂光明。離暗相故。分明顯了。開闢引導能緣識故。三。根緣。謂自眼根為所依故。四境緣。與能緣識為所緣故。牽生引發能緣識故。五作意緣。發作心意。能生起故。於心種位。警令生現。于現行位。引心至境。六根本緣。謂第八識。與其眼等識。而為根株作元本故。與前七識為所依故。七染凈緣。謂第七識。與前六皆為染凈所依故。八分別緣。謂第六識。分明了別於前境故。九種子緣。謂眼識種子。能生現故。亦名親辦自果緣。親實建辦自識現行。名為自果。若耳識緣徑直之聲。唯具前八緣。除前明緣。設於暗中。亦能聞故。若鼻舌身。三識緣香味觸時。唯具七緣。除前空明二緣。此三是閤中知故。不假空緣。若第六意識緣一切境時。唯具五緣。一根本。二根緣。三作意。四種子。五境緣。除空。明。分別。染凈四緣。又第六意識。四種中。若定夢獨散。此三即具五緣。若明瞭意。隨前五識。或七八九等。具緣多少故。若第七識有漏位中。緣第八見分為我之時。
【現代漢語翻譯】 現代漢語譯本： 形體千差萬別。執迷不悟就會枉然沉淪，念念不忘皆是凡夫俗子；一旦覺悟，本性自然圓滿光明，心心相印皆可證得聖果。
問：一切諸法，皆是憑藉因緣而生。那麼在八識之中，每一種識各需要多少種因緣才能成立？
答：眼識需要九種因緣。第一是空緣（Akasa-pratyaya），指的是空曠無物，沒有障礙阻擋眼前的境界。因為沒有障礙，才能引發產生能緣之識。又因為遠離中間的阻隔才能感知。第二是明緣（Aloka-pratyaya），明指的是光明，遠離黑暗的相狀。分明清楚，開闢引導能緣之識。第三是根緣（Adhipati-pratyaya），指的是眼根本身作為所依。第四是境緣（Alambana-pratyaya），與能緣之識互為所緣。牽引生髮能緣之識。第五是作意緣（Manaskara-pratyaya），發動心意，能夠生起。在心識的種子位，警醒使其生出現行；在現行位，引導心識到達境界。第六是根本緣（Mulakarana-pratyaya），指的是第八識（Alaya-vijnana），與眼識等識，作為根株，作為根本。與前七識互為所依。第七是染凈緣（Klista-aklista-pratyaya），指的是第七識（Manas），與前六識皆為染污和清凈的所依。第八是分別緣（Samjna-pratyaya），指的是第六識（Manovijnana），分明了別眼前的境界。第九是種子緣（Bija-pratyaya），指的是眼識的種子，能夠生出現行。也叫做親辦自果緣，親自實際地建立完成自身識的現行，稱為自果。如果耳識緣取徑直的聲音，只需要前八種因緣，除去明緣，因為即使在黑暗中，也能聽見聲音。如果鼻識、舌識、身識緣取香味觸時，只需要七種因緣，除去空緣和明緣。這三種識是在閤中感知，不需要空緣。如果第六意識緣取一切境界時，只需要五種因緣：第一是根本緣，第二是根緣，第三是作意緣，第四是種子緣，第五是境緣，除去空緣、明緣、分別緣、染凈緣。另外，第六意識的四種狀態中，如果是定中、夢中、獨散的狀態，這三種狀態就具備五種因緣。如果是明瞭意識，隨順前五識，或者七八九等，具備因緣的多少不同。如果第七識在有漏位中，緣取第八識的見分作為我的時候。
【English Translation】 English version: The forms are infinitely diverse. Being deluded leads to futile sinking. Every thought becomes ordinary. Awakening leads to inherent completeness and luminosity. Every heart can attain sainthood.
Question: All dharmas arise from conditions. Among the eight consciousnesses (Astau Vijnanani), how many conditions are required for each to be established?
Answer: Eye-consciousness (Caksu-vijnana) requires nine conditions. First, the space condition (Akasa-pratyaya), meaning emptiness and absence of objects obstructing the front. Because there is no obstruction, it can induce the arising of the perceiving consciousness. Also, it knows from a distance. Second, the light condition (Aloka-pratyaya), meaning light, away from the aspect of darkness. Clearly and distinctly, it opens and guides the perceiving consciousness. Third, the root condition (Adhipati-pratyaya), meaning the eye-root itself as the basis. Fourth, the object condition (Alambana-pratyaya), being the perceived object for the perceiving consciousness. It draws and generates the perceiving consciousness. Fifth, the attention condition (Manaskara-pratyaya), initiating intention, capable of arising. In the seed state of consciousness, it alerts and causes manifestation; in the manifest state, it leads the mind to the object. Sixth, the fundamental condition (Mulakarana-pratyaya), referring to the eighth consciousness (Alaya-vijnana), with the eye-consciousness and others, serving as the root and foundation. It serves as the basis for the preceding seven consciousnesses. Seventh, the defiled and pure condition (Klista-aklista-pratyaya), referring to the seventh consciousness (Manas), with the preceding six, all serving as the basis for defilement and purity. Eighth, the discrimination condition (Samjna-pratyaya), referring to the sixth consciousness (Manovijnana), clearly distinguishing the objects in front. Ninth, the seed condition (Bija-pratyaya), referring to the seed of eye-consciousness, capable of generating manifestation. It is also called the 'condition that personally accomplishes its own result' (Svayam-phala-hetu), personally and actually establishing the manifestation of its own consciousness, called its own result. If ear-consciousness (Srotra-vijnana) perceives direct sounds, it only requires the preceding eight conditions, excluding the light condition, because even in darkness, sounds can be heard. If nose-consciousness (Ghrana-vijnana), tongue-consciousness (Jihva-vijnana), and body-consciousness (Kaya-vijnana) perceive smells, tastes, and tactile sensations, they only require seven conditions, excluding the space and light conditions. These three consciousnesses perceive in conjunction, not requiring the space condition. If the sixth consciousness (Manovijnana) perceives all objects, it only requires five conditions: first, the fundamental condition; second, the root condition; third, the attention condition; fourth, the seed condition; fifth, the object condition, excluding the space, light, discrimination, and defiled/pure conditions. Furthermore, among the four states of the sixth consciousness, if it is in a state of meditation (Samadhi), dream (Svapna), or solitary wandering (Viksepa), these three states possess five conditions. If it is clear consciousness, following the preceding five consciousnesses, or seven, eight, nine, etc., the number of conditions varies. If the seventh consciousness (Manas) in the contaminated state (Sasrava-bhumi) grasps the perceived aspect (Darsana-bhaga) of the eighth consciousness as 'I'.
唯具三緣。一根本緣。即第八識。二作意。三種子。若第八識緣種子根身器世間時。唯具四緣。一境緣。即前三境。二根緣。即第七識。三種子。四作意。若加等無間緣。於前八識上。更各添一緣。眼即具十緣等。
問。八識於三界中總具不。
答。不具。古釋云。八識於三界九地其有無者。欲界一地。具有八種識。色界初禪一地。只有六識。無鼻舌二識。從二禪已上。乃至無色界已來。唯有後三識。無前五識。欲界人天鬼畜四趣。皆具八識。就地獄趣中。無間獄無前五識。唯有後三識。或兼無第六。已居極重悶位故。
問。如何是諸識遍計有無。
答。古德云。五八識無執。以因緣變故。唯現量。夫為執者。必須強思計度等。有執也。唯第六第七有遍計分別故。即六七二識有執也。又四句。一。遍而非計。即第六獨頭意識。遍緣一切。不計執故。二計而非遍。即第七識。唯緣賴耶起計度故。三亦遍亦計。第六識因中。有周遍計度。四非計非遍。即五識唯緣。五塵。無計度故。前五識任運證境。不帶名言。唯現量故。第八亦然。
宗鏡錄卷第五十五
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第五十六
【現代漢語翻譯】 現代漢語譯本 僅具備三種緣。一是根本緣，即第八識（Alaya-vijñāna，阿賴耶識）。二是作意（Manasikara，心理活動中的注意或 направленность）。三是種子（Bīja，潛能或業力）。如果第八識緣于種子、根身（感覺器官和身體）、器世間（物質世界）時，則具備四種緣。一是境緣，即前述三種境界。二是根緣，即第七識（Manas，末那識）。三是種子。四是作意。如果加上等無間緣（Samanantarapratyaya，緊鄰的因果關係），那麼在前八識上，各自再增加一種緣。例如，眼識就具備十種緣等等。
問：八識在三界（Trailokya，欲界、色界、無色界）中是否全部具備？
答：不全部具備。古時的解釋說，八識在三界九地（九種不同的禪定境界）中的有無情況是：欲界一地，具有八種識。初禪一地，只有六識，沒有鼻識和舌識。從二禪以上，乃至無所有處（Ākiṃcanyāyatana，無色界的一種禪定境界）以下，只有后三種識，沒有前五識。欲界的人、天、鬼、畜四趣，都具備八識。就地獄趣中，無間地獄（Avīci，最底層的地獄）沒有前五識，只有后三種識，或者也可能沒有第六識，因為已經處於極度沉悶的狀態。
問：什麼是諸識的遍計（Parikalpita，虛妄分別）有無？
答：古德說，第五識和第八識沒有執著，因為因緣變化，只呈現現量（Pratyakṣa，直接的認知）。所謂執著，必須有強烈的思慮計度等，才會有執著。只有第六識和第七識有遍計分別，所以第六識和第七識有執著。又有四句：一、遍而非計，即第六獨頭意識（Manovijñāna，意識的獨立運作）。普遍緣於一切，但不計執。二、計而非遍，即第七識，只緣于阿賴耶識而起計度。三、亦遍亦計，第六識在因地中，有周遍計度。四、非計非遍，即前五識只緣於五塵（色、聲、香、味、觸），沒有計度。前五識任運證境，不帶名言，只有現量。第八識也是如此。
《宗鏡錄》卷第五十五
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第五十六
【English Translation】 English version Only three conditions are required. First, the fundamental condition, which is the Eighth Consciousness (Alaya-vijñāna). Second, attention (Manasikara). Third, seeds (Bīja). If the Eighth Consciousness is related to seeds, sense organs and body (root body), and the world (vessel world), then it has four conditions. First, the object condition, which is the aforementioned three realms. Second, the root condition, which is the Seventh Consciousness (Manas). Third, seeds. Fourth, attention. If the immediately preceding condition (Samanantarapratyaya) is added, then one more condition is added to each of the first eight consciousnesses. For example, the eye consciousness has ten conditions, and so on.
Question: Are all eight consciousnesses present in the three realms (Trailokya)?
Answer: Not all are present. Ancient explanations say that the presence or absence of the eight consciousnesses in the nine grounds (nine levels of meditative absorption) of the three realms is as follows: In the one ground of the desire realm, all eight consciousnesses are present. In the first dhyana ground, only six consciousnesses are present, without the nose and tongue consciousnesses. From the second dhyana upwards, up to and including the realm of nothingness (Ākiṃcanyāyatana), only the last three consciousnesses are present, without the first five consciousnesses. The four destinies of humans, gods, ghosts, and animals in the desire realm all have eight consciousnesses. In the hell realm, the Avīci hell (uninterrupted hell) does not have the first five consciousnesses, only the last three consciousnesses, or perhaps not even the sixth, because it is in a state of extreme dullness.
Question: What is the conceptual (Parikalpita) existence or non-existence of the consciousnesses?
Answer: Ancient masters said that the fifth and eighth consciousnesses have no attachment, because they change according to conditions and only manifest direct perception (Pratyakṣa). Attachment requires strong thought and deliberation. Only the sixth and seventh consciousnesses have conceptual discrimination, so the sixth and seventh consciousnesses have attachment. There are also four statements: 1. Pervasive but not conceptual, which is the sixth independent consciousness (Manovijñāna). It pervades everything but does not conceptualize. 2. Conceptual but not pervasive, which is the seventh consciousness, which only conceptualizes in relation to the Alaya consciousness. 3. Both pervasive and conceptual, the sixth consciousness has pervasive conceptualization in the causal stage. 4. Neither conceptual nor pervasive, which is the first five consciousnesses, which only relate to the five sense objects (form, sound, smell, taste, touch) and have no conceptualization. The first five consciousnesses naturally realize the realm without language, only direct perception. The eighth consciousness is also like this.
Zong Jing Lu, Volume 55
Engraved by the Grand Repository Supervision Office in the year of Wushen Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 56
慧日永明寺主智覺禪師延壽集
夫三能變中。已論八識。今依經論。更有多門。舒則無邊。卷唯一道。經中又明。有九種識。以兼識性故。或以第八染凈別開。故言九識。非是依他體有九。亦非體類別有九識。九識者。以第八染凈。別開為二。以有漏為染。無漏為凈。前七識不分染凈。以俱是轉識攝故。第八既非轉識。獨開為二。謂染。與凈。合前七種。故成九識。
問。以何經論。證有九識。
答。楞伽經說。頌云。由虛妄分別。是則有識生。八九識種種。如海泉波浪。又金剛三昧經云。爾時無住菩薩而白佛言。尊者。以何利轉。而轉眾生一切情識入唵摩羅。佛言。諸佛如來。常以一覺。而轉諸識入唵摩羅。何以故。一切眾生本覺常以一覺覺諸眾生。令彼眾生皆得本覺。覺諸情識空寂無生。何以故。決定本性。本無有動。論釋云。一切情識。則是八識奄摩羅者。是第九識。古德云。一切唯心造者。然其佛果契心。則佛亦心造。謂四智菩提。是凈八識之所造故。若取根本。即凈第八。若依真諦三藏。此佛凈識。稱為第九。名阿摩羅識。唐三藏云。此翻無垢。是第八異熟。謂成佛時。轉第八成。無別第九。若依密嚴。文具說之。經云。心有八識。或復有九。又云。如來清凈藏。亦名無垢智。即同真諦
【現代漢語翻譯】 現代漢語譯本 慧日永明寺住持智覺禪師延壽著
關於三能變，前面已經討論了八識。現在依據經論，還有多種說法。展開來說，無邊無際；歸納起來，只有一條道路。經中又說明，有九種識，這是因為兼顧了識的體性。或者將第八識的染污和清凈分開，所以說有九識。並非是依他起性而有九種體性，也不是體性類別上有九識。所謂的九識，是將第八識的染污和清凈，分別開立為二。以有漏為染污，無漏為清凈。前七識不分染污和清凈，因為都屬於轉識所攝。第八識不是轉識，所以單獨分為二，即染污和清凈。加上前面的七種識，就構成了九識。
問：依據什麼經論，可以證明有九識？
答：《楞伽經》說，偈頌說：『由於虛妄分別，因此有識產生。八、九識種種，如海泉波浪。』又《金剛三昧經》說：『當時無住菩薩對佛說：世尊，用什麼利益來轉變，才能使眾生的一切情識進入唵摩羅（Amala，無垢識）？』佛說：『諸佛如來，常用一覺，來轉變諸識進入唵摩羅。』為什麼呢？一切眾生的本覺，常用一覺來覺悟眾生，使那些眾生都能得到本覺，覺悟諸情識空寂無生。為什麼呢？因為決定的本性，本來就沒有動搖。』論釋說：『一切情識，就是八識。唵摩羅，就是第九識。』古德說：『一切唯心造』，然而佛果契合於心，那麼佛也是心所造的，指的是四智菩提，是清凈的第八識所造的。如果取根本來說，就是清凈的第八識。如果依據真諦三藏的說法，這佛的清凈識，稱為第九識，名為阿摩羅識（Amala-vijñāna，無垢識）。唐三藏說：『這翻譯為無垢，是第八異熟識，指的是成佛時，轉變第八識而成，沒有另外的第九識。』如果依據《密嚴經》，經文中有詳細的說明。經中說：『心有八識，或者有九識。』又說：『如來清凈藏，也名無垢智』，與真諦的說法相同。
【English Translation】 English version Collected by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yongming Temple
Regarding the Three Transformations, the Eight Consciousnesses have already been discussed. Now, based on the sutras and treatises, there are more perspectives. Expanding on them, they are boundless; summarizing them, there is only one path. The sutras also explain that there are nine types of consciousnesses, because they also consider the nature of consciousness. Or, the defiled and pure aspects of the eighth consciousness are separated, hence the term 'nine consciousnesses.' It is not that there are nine natures based on dependent origination, nor are there nine consciousnesses based on different categories of nature. The so-called nine consciousnesses are formed by separating the defiled and pure aspects of the eighth consciousness into two. The defiled is considered to be with outflows (āsrava), and the pure is considered to be without outflows (anāsrava). The first seven consciousnesses are not divided into defiled and pure, because they are all included within the transforming consciousnesses. Since the eighth consciousness is not a transforming consciousness, it is separately divided into two, namely, defiled and pure. Adding the preceding seven types of consciousnesses, the nine consciousnesses are formed.
Question: Based on which sutras and treatises can the existence of nine consciousnesses be proven?
Answer: The Laṅkāvatāra Sūtra states, in a verse: 'Due to false discrimination, consciousness arises. The eighth and ninth consciousnesses are various, like waves from a sea spring.' Also, the Ganga-mālā-sūtra states: 'At that time, Bodhisattva Wu Zhu (Anupalabdhi) said to the Buddha: 'Venerable One, by what benefit can we transform all sentient beings' emotional consciousnesses into Amala (Amala-vijñāna, stainless consciousness)?' The Buddha said: 'The Tathāgatas always use one awakening to transform all consciousnesses into Amala.' Why? Because the original awakening of all sentient beings always uses one awakening to awaken all sentient beings, enabling those sentient beings to attain original awakening, awakening all emotional consciousnesses to emptiness and non-arising. Why? Because the determined nature is fundamentally without movement.' The treatise explains: 'All emotional consciousnesses are the eight consciousnesses. Amala is the ninth consciousness.' An ancient master said: 'All is created by the mind,' but when the Buddha-fruit merges with the mind, then the Buddha is also created by the mind, referring to the Four Wisdoms of Bodhi, which are created by the pure eighth consciousness. If we take the root, it is the pure eighth consciousness. According to the Tripiṭaka Master Paramārtha, this pure consciousness of the Buddha is called the ninth consciousness, named Amala-vijñāna (stainless consciousness). The Tang Tripiṭaka Master Xuanzang said: 'This translates to 'stainless,' and is the eighth alaya-vijñāna (ālaya-vijñāna, storehouse consciousness), meaning that at the time of Buddhahood, the eighth consciousness is transformed, and there is no separate ninth consciousness.' According to the Ghanavyūha Sūtra, the text describes it in detail. The sutra states: 'The mind has eight consciousnesses, or even nine.' It also states: 'The Tathāgata's pure treasury is also called stainless wisdom,' which is the same as Paramārtha's statement.
所立第九。以出障故。不同異熟為九有。又真諦所翻決定藏論九識品云。第九阿摩羅識。三藏釋云。阿摩羅識有二種。一者所緣。即是真如。二者本覺。即真如智。能緣即不空藏。所緣即空如來藏。若據通論。此二並以真如為體。華嚴論明。解深密經說。九識為純凈無染識。如瀑流水。生多波浪。諸波浪等。以水為依。五六七八等。皆以阿陀那識為依故。又云。如是菩薩雖由法住智為依止。為建立故。此經意令于識處。便明識體本唯真智故。如彼瀑流。不離水體而生波浪。又如明鏡。依彼凈體無所分別。含多影像。不礙有而常無故。如是自心所現識相。不離本體無作凈智。所現影相。都無自他內外等執。任用隨智。無所分別。又經云。阿陀那識甚深細。深細者。引彼凡流。就識成智。不同二乘。及漸始菩薩。破相成空。不同凡夫。系而實有。不同彼故。不空不有。何法不空。為智慧隨緣照機利物故。何法不有。為智正隨緣時。無性相故。無生住滅故。華嚴經則不然。但彰本身本法界一真之根本智佛體用故。混真性相法報之海。直為上上根人。頓示佛果德。一真法界本智。以為開示悟入之門。不論隨妄而生識等。如法華經。以佛智慧。示悟眾生。使得清凈。出現於世故。不為余乘。若二若三。今宗鏡大意。亦同此說。但
【現代漢語翻譯】 現代漢語譯本： 所立第九識，是爲了出離障礙的緣故。它不同於異熟識，因此被稱為九有（指三界九地）。又真諦（Paramārtha）所翻譯的《決定藏論·九識品》中說：『第九阿摩羅識（Amala-vijñāna，清凈識）。』三藏的解釋是：『阿摩羅識有兩種，一是所緣，即是真如（Tathātā，事物的真實如是之相）；二是本覺，即真如智（Tathatā-jñāna，證悟真如的智慧）。』能緣的是不空如來藏（Asūnyatathāgatagarbha，不空性的如來藏），所緣的是空如來藏（Śūnyatathāgatagarbha，空性的如來藏）。如果從普遍的理論來說，這二者都以真如為本體。《華嚴論》闡明，《解深密經》說，第九識是純凈無染的識，就像瀑布流水，產生許多波浪。這些波浪等，都以水為依靠。第五、第六、第七、第八識等，都以阿陀那識（Ādāna-vijñāna，執持識）為依靠的緣故。又說：『如此菩薩雖然由法住智（Dharmasthiti-jñāna，安住於法的智慧）為依靠，爲了建立的緣故，此經的用意在於識的層面，便闡明識的本體本來就是真智的緣故。』就像那瀑布流水，不離水體而生波浪。又如明鏡，依靠那清凈的本體，沒有分別，含攝許多影像，不妨礙有而常是無的緣故。如此自心所顯現的識相，不離本體無作凈智（Anābhogajñāna，無功用行之智），所顯現的影相，都沒有自他內外的執著，隨順運用智慧，沒有分別。又經中說：『阿陀那識甚深細。』說它深細，是爲了引導那些凡夫，就識而成智，不同於二乘（聲聞乘和緣覺乘），以及漸始菩薩，破相成空。也不同於凡夫，執著而認為是實有。不同於他們，所以說不空不有。什麼法不空？因為智慧隨緣照機利物。什麼法不有？因為智正隨緣時，沒有自性相的緣故，沒有生住滅的緣故。《華嚴經》則不然，只是彰顯本身本法界一真的根本智佛體用。混同真性相法報之海，直接為上上根人，頓示佛果德，一真法界本智，作為開示悟入之門，不論隨妄而生識等。如《法華經》，以佛的智慧，示悟眾生，使得清凈，出現於世的緣故。不為其餘乘，無論是二乘還是三乘。現在《宗鏡》的大意，也同此說，但是……
【English Translation】 English version: The establishment of the ninth consciousness is for the sake of overcoming obstacles. It is different from the Vipāka-vijñāna (resultant consciousness), hence it is not considered as one of the nine existences (referring to the nine abodes of beings in the Three Realms). Furthermore, in the 'Chapter on the Nine Consciousnesses' of the Decisive Treasure Treatise translated by Paramārtha (真諦), it says: 'The ninth, Amala-vijñāna (阿摩羅識, pure consciousness).' The Tripiṭaka explains: 'The Amala-vijñāna has two aspects: first, the object of cognition, which is the Tathātā (真如, suchness); second, the original enlightenment, which is the Tathatā-jñāna (真如智, wisdom of suchness).' The cognizer is the Asūnyatathāgatagarbha (不空如來藏, non-empty Tathāgatagarbha), and the object of cognition is the Śūnyatathāgatagarbha (空如來藏, empty Tathāgatagarbha). Generally speaking, both of these take Tathātā as their essence. The Avataṃsaka Treatise clarifies that the Saṃdhinirmocana Sūtra states that the ninth consciousness is a purely untainted consciousness, like a waterfall producing many waves. These waves depend on the water. The fifth, sixth, seventh, and eighth consciousnesses all rely on the Ādāna-vijñāna (阿陀那識, grasping consciousness). It also says: 'Although such Bodhisattvas rely on Dharmasthiti-jñāna (法住智, wisdom of abiding in the Dharma) for the sake of establishment, the intention of this sūtra is to clarify, at the level of consciousness, that the essence of consciousness is originally true wisdom.' Just like the waterfall, waves arise without being separate from the water. Like a clear mirror, relying on its pure essence, it contains many images without discrimination, constantly being non-existent while not obstructing existence. Thus, the appearances of consciousness manifested by one's own mind do not depart from the pure, non-active wisdom (Anābhogajñāna, 無作凈智), and the manifested images have no attachments to self, others, inside, or outside. It freely utilizes wisdom without discrimination. Moreover, the sūtra says: 'The Ādāna-vijñāna is very deep and subtle.' Its depth and subtlety are to guide ordinary beings to transform consciousness into wisdom, unlike the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and gradual Bodhisattvas who break forms to realize emptiness. It is also different from ordinary beings who cling to it as truly existent. Because it is different from them, it is said to be neither empty nor existent. What Dharma is not empty? It is because wisdom adapts to conditions to illuminate opportunities and benefit beings. What Dharma is not existent? It is because when wisdom adapts to conditions, it has no self-nature, and therefore no arising, abiding, or ceasing. The Avataṃsaka Sūtra is different. It only manifests the fundamental wisdom, Buddha-essence, and function of the one true Dharmadhātu (法界, realm of dharma) itself. It merges the ocean of true nature, characteristics, Dharma, and reward bodies, directly showing the fruit of Buddhahood to those with superior roots. It takes the one true Dharmadhātu fundamental wisdom as the door to opening, revealing, awakening, and entering, without discussing the arising of consciousness from delusion. Like the Lotus Sūtra, it uses the Buddha's wisdom to reveal and awaken sentient beings, enabling them to be pure and appear in the world. It is not for other vehicles, whether Two or Three. The general meaning of the Zongjing (宗鏡) is also the same, but...
先標諸識次第權門。然後會同真智。然不即識。亦不離識。但見唯識實性之時。方鑒斯旨。似寶鏡普臨眾像。若海印頓現森羅。萬法同時。更無前後。又釋摩訶衍論云。凡集一代聖說中異說契經。總有十種識。一者。立一種識。總攝諸識。此中有四。一者立一切一心識。總攝諸識。所謂以一心識。遍於二種自在。無所不安立故。一心法契經中作如是說。爾時文殊師利。承佛威神之力。即白佛言。世尊。說幾種識。體相云何。當愿為我。分別開示。爾時世尊告文殊言。善哉善哉。文殊師利。為諸大眾。當問此事。諦聽諦聽。善思念之。我當爲汝分別解說。於是文殊白佛言。善哉世尊。愿欲樂聞。佛告文殊言。我唯建立一種識。所餘之識。非建立焉。所以者何。一種識者。多一一識。此識有種種力。能作一切種種名字。而唯一識。終無餘法。是故我說建立一種識。所餘之識。非建立焉。二者立阿賴耶識。總攝諸識。所謂以阿賴耶識。具足障礙義。無障礙義。無所不攝故。阿賴耶識契經中作如是說。爾時觀自在菩薩即白佛言。世尊。云何名為通達總相識。以何義故。名為總相。佛告觀自在菩薩言。通達總相識者。即是阿賴耶識。此識有礙事。及非礙事。具一切法。備一切法。譬如大海。為水波等。作總相名。以此義故。名為
【現代漢語翻譯】 現代漢語譯本： 首先標明各種識的次第，這是一種方便的入門方法。然後將它們會歸到真實的智慧。然而，（真智）並不等同於識，也不脫離識。只有當見到唯識的真實體性時，才能理解這個宗旨。這就像寶鏡普遍照臨各種影像，又像海印三昧頓然顯現繁多的事物，萬法同時顯現，沒有先後之分。 又，《攝大乘論》解釋說，凡是彙集一代聖人所說的各種不同契經，總共有十種識。第一種是，建立一種識，總攝所有的識。這其中有四種情況。第一種是建立一切一心識，總攝所有的識。這是因為一心識遍及兩種自在，無所不安立。一心法契經中這樣說：當時，文殊師利菩薩承蒙佛的威神之力，就對佛說：『世尊，您所說的幾種識，它們的體相是怎樣的？希望您能為我分別開示。』當時，世尊告訴文殊說：『很好，很好。文殊師利，爲了大眾，你應當問這件事。仔細聽，仔細聽，好好思考。我將為你分別解說。』於是文殊對佛說：『很好，世尊，我非常樂意聽。』佛告訴文殊說：『我只建立一種識，其餘的識，不是真正建立的。為什麼呢？因為這唯一的識，是多一一識。這個識有種種力量，能產生一切種種名字，但本質上仍然是唯一的識，沒有其他法。所以我說只建立一種識，其餘的識，不是真正建立的。』第二種是建立阿賴耶識（Alaya-vijnana，藏識），總攝所有的識。這是因為阿賴耶識具足障礙的含義，也具足無障礙的含義，無所不攝。阿賴耶識契經中這樣說：當時，觀自在菩薩（Avalokitesvara，觀世音菩薩）就對佛說：『世尊，什麼叫做通達總相識？因為什麼緣故，叫做總相？』佛告訴觀自在菩薩說：『通達總相識，就是阿賴耶識。這個識有障礙的事，也有非障礙的事，具足一切法，完備一切法。譬如大海，為水波等等，作為總相的名稱。因為這個緣故，叫做阿賴耶識。』
【English Translation】 English version: First, mark the sequential expedient entrances of all the consciousnesses. Then, converge them into true wisdom. However, it is neither identical to nor separate from consciousness. Only when one sees the true nature of Vijnaptimatrata (唯識, Consciousness-only) can one understand this principle. It is like a precious mirror universally reflecting all images, or like the Samudramudra (海印, ocean seal) suddenly manifesting all phenomena. All dharmas appear simultaneously, without any sequence. Furthermore, the Mahayana-samgraha (摩訶衍論) explains that among the various sutras collected from the teachings of a Buddha's lifetime, there are ten types of consciousness in total. The first is to establish one consciousness that encompasses all consciousnesses. Within this, there are four aspects. The first is to establish the one mind consciousness that encompasses all consciousnesses. This is because the one mind consciousness pervades two kinds of freedom and is established without any unease. The Sutra of One Mind Dharma states: At that time, Manjushri (文殊師利), empowered by the Buddha's divine power, said to the Buddha, 'World Honored One, what are the characteristics of the various consciousnesses you speak of? Please explain and reveal them to me.' At that time, the World Honored One told Manjushri, 'Excellent, excellent. Manjushri, for the sake of the assembly, you should ask about this matter. Listen carefully, listen carefully, and contemplate it well. I will explain it to you.' Then Manjushri said to the Buddha, 'Excellent, World Honored One, I am eager to hear.' The Buddha told Manjushri, 'I only establish one consciousness; the other consciousnesses are not truly established. Why? Because this one consciousness is the many-in-one consciousness. This consciousness has various powers and can create all kinds of names, but it is ultimately one consciousness, without any other dharma. Therefore, I say that only one consciousness is established; the other consciousnesses are not truly established.' The second is to establish the Alaya-vijnana (阿賴耶識, store consciousness) that encompasses all consciousnesses. This is because the Alaya-vijnana possesses both the meaning of obstruction and the meaning of non-obstruction, encompassing everything. The Alaya-vijnana Sutra states: At that time, Avalokitesvara (觀自在菩薩) said to the Buddha, 'World Honored One, what is called the consciousness that understands the general characteristics? For what reason is it called general characteristics?' The Buddha told Avalokitesvara, 'The consciousness that understands the general characteristics is the Alaya-vijnana. This consciousness has both obstructive and non-obstructive things, possessing all dharmas and being complete with all dharmas. It is like the great ocean, which serves as the general name for water waves and so on. For this reason, it is called Alaya-vijnana.'
總相故。三者立末那識。總攝諸識。所謂以末那識。具足十一種義。無所不攝故。顯了契經中作如是說。種種心識。雖有無量。唯末那轉。無有餘法。所以者何。是末那識。具足十一義。無所不作故。四者立四種識。一者立一意識。總攝諸識。所謂以意識有七種轉變自在。隨能作其事故。七化契經中作如是說。譬如幻師。唯是一人。以幻術力。變化七人。愚人見之。謂有七人。而智者見。唯有一人。無餘七人。意識幻師。亦復如是。唯是一識。能作七事。凡夫謂之有七事。而覺者見。唯有意識。無餘七事故。是名建立同一種識。四種契經中作如是說。二者。立二種識。總攝諸識。一者阿賴耶識。二者意識。阿賴耶識者。總舉業轉現三識故。意識者。總舉七種轉識故。楞伽經中作如是說。大慧。廣說有八種識。略說有二種。一者了別識。二者分別事識。乃至廣說故。三者。立三種識。總攝諸識。一者阿賴耶識。二者末那識。三者意識。阿賴耶識者。總舉三相識故。末那識者。直意根故。意識者。總舉六種轉識故。慈雲契經中作如是說。複次敬首。廣說有十種識。總說有三種識。一者細相性識。二者根相性識。三者分離識。乃至廣說。四者。立四種識。總攝諸識。謂前三中。加一心識故。無相契經中作如是說。識法雖無量
【現代漢語翻譯】 現代漢語譯本 總相的緣故。第三種是建立末那識（manas-vijnana，意根）。總括所有的識，這是因為末那識具足十一種含義，沒有不能包含的。所以在顯了契經中這樣說：『種種心識，雖然有無量，唯有末那識在運轉，沒有其他的法。』為什麼呢？因為這個末那識，具足十一種含義，沒有不能做的。第四種是建立四種識。第一種是建立一種意識，總括所有的識。這是因為意識有七種轉變的自在，能夠隨順地做各種事情。所以在七化契經中這樣說：『譬如幻術師，只有一個人，用幻術的力量，變化出七個人。愚笨的人看見了，以為有七個人，而有智慧的人看見，只有一個人，沒有其他的七個人。意識幻術師，也是這樣，只有一個識，能夠做七件事。凡夫認為有七件事，而覺悟的人看見，只有意識，沒有其他的七件事。』這叫做建立同一種識。四種契經中這樣說。第二種是建立兩種識，總括所有的識。第一種是阿賴耶識（ālaya-vijñāna，藏識），第二種是意識。阿賴耶識，總括了業、轉、現三種識的含義。意識，總括了七種轉識的含義。《楞伽經》中這樣說：『大慧，廣說有八種識，略說有兩種，一種是了別識，一種是分別事識。』乃至廣說。第三種是建立三種識，總括所有的識。第一種是阿賴耶識，第二種是末那識，第三種是意識。阿賴耶識，總括了三相識的含義。末那識，直接指意根。意識，總括了六種轉識的含義。《慈雲契經》中這樣說：『再次，敬首，廣說有十種識，總說有三種識，第一種是細相性識，第二種是根相性識，第三種是分離識。』乃至廣說。第四種是建立四種識，總括所有的識。就是在前面三種的基礎上，加上一個心識。所以在《無相契經》中這樣說：『識法雖然無量，』
【English Translation】 English version Because of the nature of totality. The third is to establish the Manas-vijnana (末那識, mind-consciousness). It encompasses all consciousnesses, because the Manas-vijnana possesses eleven meanings completely, without anything it does not include. Therefore, it is said in the Explicit Sutra: 'Various consciousnesses, although countless, only the Manas operates; there is no other dharma.' Why? Because this Manas-vijnana possesses eleven meanings completely, without anything it does not do. The fourth is to establish four kinds of consciousness. The first is to establish one consciousness, encompassing all consciousnesses. This is because consciousness has seven kinds of transformations and freedom, able to perform various functions accordingly. Therefore, it is said in the Seven Transformations Sutra: 'For example, a magician, only one person, uses the power of illusion to transform into seven people. Foolish people see it and think there are seven people, but wise people see only one person, not the other seven. The consciousness-magician is also like this, only one consciousness, able to do seven things. Ordinary people think there are seven things, but enlightened people see only consciousness, not the other seven things.' This is called establishing the same kind of consciousness. It is said in the Four Kinds Sutra. The second is to establish two kinds of consciousness, encompassing all consciousnesses. The first is the Alaya-vijnana (阿賴耶識, storehouse consciousness), and the second is consciousness. The Alaya-vijnana encompasses the meanings of karma, transformation, and manifestation. Consciousness encompasses the meanings of the seven transformed consciousnesses. It is said in the Lankavatara Sutra: 'Mahamati, broadly speaking, there are eight kinds of consciousness; briefly speaking, there are two kinds, one is the discriminating consciousness, and the other is the differentiating consciousness.' And so on, extensively speaking. The third is to establish three kinds of consciousness, encompassing all consciousnesses. The first is the Alaya-vijnana, the second is the Manas-vijnana, and the third is consciousness. The Alaya-vijnana encompasses the meanings of the three aspects of consciousness. The Manas-vijnana directly refers to the mind-root. Consciousness encompasses the meanings of the six transformed consciousnesses. It is said in the Compassionate Cloud Sutra: 'Again, Revered Head, broadly speaking, there are ten kinds of consciousness; generally speaking, there are three kinds of consciousness, the first is the subtle aspect consciousness, the second is the root aspect consciousness, and the third is the separated consciousness.' And so on, extensively speaking. The fourth is to establish four kinds of consciousness, encompassing all consciousnesses. That is, adding a mind-consciousness to the previous three. Therefore, it is said in the Non-Appearance Sutra: 'Although the dharma of consciousness is immeasurable,'
。不出四種識。一者所依本一識。二者能依持藏識。三者意持識。四者遍分別識。乃至廣說故。五者。立五種識。總攝諸識。謂前四中。加隨順遍轉識故。大無量契經中作如是說。複次有識。非彼彼識攝。遍於彼彼識。所謂隨順轉識故。六者。立六種識。總攝諸識。所為眼等五種別識。及第六意識故。四聖諦契經中作如是說。佛告樹王。我為小根諸眾生故。以密意趣。作如是說。但有六識。無有餘識。而實本意。為欲令知。六種識中。具一切識。于大眾中。作如是唱故。七者。立七種識總攝諸識。謂前六識。加末那識故。法門契經中作如是說。複次文殊師利。識法有七種。所謂六識身。及末那識。如是七識。或一時轉。或前後轉。複次第七識。有殊勝力故。或時造作持藏之用。或時造作分別之依故。八者。立八種識。總攝諸識。謂前七中。加阿賴耶識故。道智契經中作如是說。心王有八。一者眼識心王。乃至八者異熟執識心王。種種識法。不出此數故。九者。立九種識。總攝諸識。謂前八中。加唵摩羅識故。金剛三昧契經中作如是說。爾時無住菩薩而白佛言。世尊。以何利轉。而轉眾生一切情識入唵摩羅。佛言。諸佛如來。常以一覺而轉諸識入唵摩羅故。十者。立十種識。總攝諸識。謂前九中。加一切一心識故。法門
【現代漢語翻譯】 現代漢語譯本： 沒有超出四種識。第一種是所依根本識，第二種是能依持的藏識（ālaya-vijñāna），第三種是意持識（manas-vijñāna），第四種是普遍分別識（vijñāna）。乃至廣泛解說。第五種，建立五種識，總括所有識。就是在前四種的基礎上，加上隨順普遍運轉識。在《大無量契經》中這樣說：『此外還有識，不被那些識所包含，普遍存在於那些識之中，這就是隨順運轉識。』第六種，建立六種識，總括所有識。就是眼等五種別識，以及第六意識（mano-vijñāna）。在《四聖諦契經》中這樣說：佛告訴樹王，『我爲了小根器的眾生，以隱秘的意趣，這樣說：只有六識，沒有其他的識。』而實際上本意是，爲了讓他們知道，六種識中，具備一切識。在大眾中，這樣宣唱。第七種，建立七種識，總括所有識。就是在前六識的基礎上，加上末那識（manas-vijñāna）。在《法門契經》中這樣說：『此外，文殊師利，識法有七種，就是六識身，以及末那識。這七種識，或者同時運轉，或者前後運轉。此外，第七識，有殊勝的力量，所以有時造作持藏的作用，有時造作分別的依據。』第八種，建立八種識，總括所有識。就是在前七種的基礎上，加上阿賴耶識（ālaya-vijñāna）。在《道智契經》中這樣說：『心王有八個，第一是眼識心王，乃至第八是異熟執識心王。種種識法，沒有超出這個數目。』第九種，建立九種識，總括所有識。就是在前八種的基礎上，加上唵摩羅識（amala-vijñāna）。在《金剛三昧契經》中這樣說：『當時無住菩薩問佛說：世尊，用什麼利益來轉變，而轉變眾生的一切情識進入唵摩羅？』佛說：『諸佛如來，常常用一覺來轉變諸識進入唵摩羅。』第十種，建立十種識，總括所有識。就是在前九種的基礎上，加上一切一心識。在《法門》
【English Translation】 English version: They do not go beyond four kinds of consciousness (vijñāna). The first is the fundamental consciousness on which one relies. The second is the storehouse consciousness (ālaya-vijñāna) that is relied upon and maintained. The third is the mind-consciousness (manas-vijñāna). The fourth is the universally discriminating consciousness (vijñāna). This is explained extensively. Fifth, establishing five kinds of consciousness encompasses all consciousnesses. This is done by adding the consciousness that accords with universal transformation to the previous four. The Great Immeasurable Sutra says this: 'Furthermore, there is consciousness that is not included in those individual consciousnesses, but pervades those individual consciousnesses. This is the consciousness that accords with transformation.' Sixth, establishing six kinds of consciousness encompasses all consciousnesses. These are the five separate consciousnesses such as eye-consciousness, and the sixth mind consciousness (mano-vijñāna). The Sutra of the Four Noble Truths says this: The Buddha told Tree King, 'For the sake of beings with small roots, I spoke with a hidden intention, saying that there are only six consciousnesses and no other consciousnesses.' But the real intention was to let them know that the six kinds of consciousness contain all consciousnesses. This is proclaimed in the assembly. Seventh, establishing seven kinds of consciousness encompasses all consciousnesses. This is done by adding the manas-consciousness (manas-vijñāna) to the previous six consciousnesses. The Dharma Gate Sutra says this: 'Furthermore, Mañjuśrī, there are seven kinds of consciousness-dharma, namely the six consciousness-bodies and the manas-consciousness. These seven consciousnesses either operate simultaneously or in sequence. Furthermore, the seventh consciousness has superior power, so sometimes it creates the function of maintaining the storehouse, and sometimes it creates the basis for discrimination.' Eighth, establishing eight kinds of consciousness encompasses all consciousnesses. This is done by adding the ālaya-consciousness (ālaya-vijñāna) to the previous seven. The Sutra of the Path of Wisdom says this: 'There are eight mind-kings, the first being the eye-consciousness mind-king, and the eighth being the resultant-maturation clinging-consciousness mind-king. All kinds of consciousness-dharma do not exceed this number.' Ninth, establishing nine kinds of consciousness encompasses all consciousnesses. This is done by adding the amala-consciousness (amala-vijñāna) to the previous eight. The Vajra Samadhi Sutra says this: 'At that time, the Non-Abiding Bodhisattva asked the Buddha, 'World Honored One, with what benefit does one transform, and transform all sentient beings' emotional consciousnesses into amala?' The Buddha said, 'The Buddhas and Tathagatas always use one awakening to transform all consciousnesses into amala.' Tenth, establishing ten kinds of consciousness encompasses all consciousnesses. This is done by adding the all-in-one consciousness to the previous nine. In the Dharma Gate
契經中作如是說。心量雖無量。而不出十識。又攝大乘論明十一種識。由本識能變異作十一識。本識即是十一識種子。分別是識性。識性何所分別。分別無為有。故言虛妄。分別為因。虛妄為果。以此分別性。攝一切種子盡。諸識差別有十一。身識。身者識。受者識。應受識。正受識。世識。數識。處識。言說識。自他差別識。善惡兩道生死識。身識至言說等九識。因言說熏習種子生。自他差別識。因我見熏習種子生。善惡兩道生死識。因有支熏習種子生。身識。謂眼等五界。身者識。謂染污識。受者識。謂意界。應受識。謂色等六外界。正受識。謂六識界。世識。謂生死相續不斷識。數識。謂從一至阿僧祇。處識。謂器世間。言說識。謂見聞覺知。又欲顯虛妄分別。但以依他性為體相。虛妄分別。即是亂識。變異。略有四種識。一似塵識。二似根識。三似我識。四似識識。若不定明一切法唯有識。真實性不得顯現。又大乘起信論說。三細識。六粗相。三細相者。論云。複次依于覺故。而有不覺。生三種相。不相舍離。一。無明業相。以依不覺。心動為業。覺則不動。動則有苦。果不離因故。二能見相心依心動。能見境界。不動則無見。三境界相。以依能見。妄境相現。離見則無境。以有虛妄境界緣故。復生六種相。
{ "translations": [ "現代漢語譯本：", "契經中是這樣說的：心量雖然無量，但不超出十種識。另外，《攝大乘論》闡明了十一種識，由本識（Alaya-vijñana，阿賴耶識，根本識）能夠變異而產生十一種識。本識就是這十一種識的種子，分別（Vikalpa）是識的性質。識的性質分別什麼呢？分別無為法為有為法，所以說是虛妄的。分別作為因，虛妄作為果。憑藉這種分別性，攝盡一切種子。各種識的差別有十一種：身識（Kāya-vijñana，身體的感知）、身者識（Kāyaka-vijñana，對身體的執著）、受者識（Vedaka-vijñana，感受的認知）、應受識（Prativedaka-vijñana，應該感受的認知）、正受識（Samyagvedaka-vijñana，正確的感受認知）、世識（Loka-vijñana，世間的認知）、數識（Samkhyā-vijñana，數量的認知）、處識（Adhiṣṭhāna-vijñana，處所的認知）、言說識（Saṃlāpa-vijñana，語言的認知）、自他差別識（Ātmā-parabheda-vijñana，自他和他的差別認知）、善惡兩道生死識（Kuśalākuśala-dvimārga-saṃsāra-vijñana，善惡兩道的生死認知）。", "從身識到言說識等九種識，由言說熏習種子而產生。自他差別識，由我見（Ātma-dṛṣṭi，對自我的執著）熏習種子而產生。善惡兩道生死識，由有支（Bhavaṅga，生命之流）熏習種子而產生。身識，指的是眼等五根。身者識，指的是染污識（Kliṣṭa-vijñana，被煩惱染污的識）。受者識，指的是意界（Mano-dhātu，意識的領域）。應受識，指的是色等六種外境。正受識，指的是六識界（Ṣaḍ-vijñana-kāya，六種識的集合）。世識，指的是生死相續不斷之識。數識，指的是從一到阿僧祇（Asaṃkhya，極大的數字）。處識，指的是器世間（Bhājana-loka，容納眾生的世界）。言說識，指的是見聞覺知。", "另外，爲了顯示虛妄分別（Abhūta-parikalpa，虛假的分別），只以依他性（Paratantra，依賴他物而存在的性質）作為體相。虛妄分別，就是亂識（Vibhrānta-vijñana，混亂的識）。變異，大致有四種識：一、似塵識（Ālambana-ābhāsa-vijñana，類似塵境的識），二、似根識（Indriya-ābhāsa-vijñana，類似根的識），三、似我識（Ātma-ābhāsa-vijñana，類似我的識），四、似識識（Vijñana-ābhāsa-vijñana，類似識的識）。如果不明確說明一切法唯有識，真實性就無法顯現。另外，《大乘起信論》（Mahāyāna-śraddhotpāda-śāstra）說，有三細識（Tri-sūkṣma-vijñana，三種微細的識）和六粗相（Ṣaṭ-sthūla-lakṣaṇa，六種粗顯的相）。三細相，《大乘起信論》中說：『進一步說，依靠覺悟的緣故，而有不覺，產生三種相，這三種相不互相舍離。一、無明業相（Avidyā-karma-lakṣaṇa，無明的業力之相），因為依靠不覺，心動而產生業。覺悟則不動，動則有苦，果不離因的緣故。二、能見相（Darśana-lakṣaṇa，能見的相），心依靠心動，能夠看見境界，不動則沒有見。三、境界相（Dṛśya-lakṣaṇa，境界的相），因為依靠能見，虛妄的境界相顯現，離開見則沒有境界。』因為有虛妄境界的緣故，又產生六種相。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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一智相。謂緣境界。生愛非愛心。二。相續相。謂依于智。苦樂覺念相應不斷。三執著相。謂依苦樂覺念。相續而生執著。四執名等相。謂依執著。分別名等諸安立相。五起業相。謂依執名等。起于種種諸差別業。六業系苦相。謂依業受苦。不得自在。是故當知。一切染法。悉無有相。皆因無明而生起故。古釋云。初無明為因。生三細識。后境界為緣。生六粗相。以依無明成妄心。依妄心起無明。三細相者。初業相。依不覺心動。心動名業。業有二種。一動作故。是業義。故云依不覺故。心動名業。覺則不動。得始覺時。則無動念。是知今動。只由不覺也。動則有苦。如得寂靜無念之時。是涅槃妙樂。故知今動。則有生死苦患。此動念極微細。是精動隱流之義。緣起一相。能所不分。當阿賴耶識自體分也。
如無相論。問。此識相何境界。
答。相及境界。不可分別。一體無異。當知此約賴耶業相義說也。心王念法。不分能所故。次約本識見相二分為二也。能見相。即是轉相。依前業相轉成能見。故言以依動故能見。若依性靜門。即無能見。故云不動即無見。反顯能見心必依動義。如是轉相。雖有能緣。以境界微細故。猶未辯之。如攝論云。此識緣境。不可知故。既所緣不可知。則約能緣以明本識轉相義
【現代漢語翻譯】 現代漢語譯本 一、智相：指緣于境界，產生喜愛或不喜愛的心理。 二、相續相：指依于智相，苦、樂的感受和念頭相應不斷。 三、執著相：指依于苦、樂的感受和念頭，相續不斷地產生執著。 四、執名等相：指依于執著，分別名號等各種安立的相狀。 五、起業相：指依于執名等，產生種種不同的業。 六、業系苦相：指依于業而承受痛苦，不得自在。因此應當知道，一切染污之法，都沒有真實的自相，都是因為無明而生起的。 古釋說：最初以無明為因，產生三種細微的識。後來以境界為緣，產生六種粗顯的相。因為依于無明而成就妄心，依于妄心而生起無明。三種細相是：最初的業相，依于不覺而心動，心動名為業。業有兩種含義：一是動作，這是業的意義。所以說依于不覺，心動名為業。覺悟了就不會動。得到始覺的時候，就沒有動念。由此可知現在的動，只是由於不覺。動就會有苦，如果得到寂靜無念的時候，就是涅槃的妙樂。所以知道現在的動，就有生死苦患。這個動念極其微細，是精微的動搖和隱微的流動的意思。緣起一相，能取和所取不分，是阿賴耶識（Ālaya-vijñāna，藏識）的自體分。 如《無相論》中說：問：這個識相的境界是什麼？ 答：相和境界，不可分別，一體沒有差異。應當知道這是就阿賴耶識的業相義來說的。心王（Citta-rāja，心識的主體）念法，不分能取和所取。其次是就本識的見分和相分分為二。能見的相，就是轉相。依於前面的業相轉成能見，所以說依于動而能見。如果依于性靜的門徑，就沒有能見。所以說不動就沒有見，反過來顯示能見的心必定依于動的含義。像這樣轉相，雖然有能緣，因為境界微細，所以還沒有分辨清楚。如《攝論》（瑜伽師地論的攝論）中說：這個識所緣的境界，不可知。既然所緣的境界不可知，那麼就從能緣來闡明本識的轉相義。
【English Translation】 English version 1. Intellect-aspect (智相): Refers to the mind that arises from encountering objects, generating feelings of love or dislike. 2. Continuity-aspect (相續相): Refers to the continuous flow of feelings of suffering and joy, and thoughts, based on the intellect-aspect. 3. Attachment-aspect (執著相): Refers to the arising of attachments based on the continuous flow of feelings of suffering and joy, and thoughts. 4. Name-grasping-aspect (執名等相): Refers to the discrimination of names and other established characteristics based on attachment. 5. Karma-arising-aspect (起業相): Refers to the arising of various different karmas based on name-grasping. 6. Karma-bound-suffering-aspect (業系苦相): Refers to the suffering experienced due to karma, without freedom. Therefore, it should be known that all defiled dharmas have no inherent nature and arise due to ignorance (Avidyā，無明). The ancient commentary says: Initially, ignorance is the cause for the arising of the three subtle consciousnesses. Later, the environment is the condition for the arising of the six coarse aspects. Because of relying on ignorance, the deluded mind is formed; relying on the deluded mind, ignorance arises. The three subtle aspects are: the initial karma-aspect, which arises from the mind moving due to non-awareness. The movement of the mind is called karma. Karma has two meanings: one is action, which is the meaning of karma. Therefore, it is said that relying on non-awareness, the movement of the mind is called karma. Awareness means no movement. When initial awareness is attained, there are no moving thoughts. From this, it can be known that the current movement is only due to non-awareness. Movement leads to suffering. If one attains stillness and no-thought, that is the wonderful bliss of Nirvana (涅槃). Therefore, it is known that the current movement leads to the suffering of birth and death. This moving thought is extremely subtle, meaning the subtle movement and hidden flow. The aspect of dependent origination (緣起) is the non-separation of the grasper and the grasped, which is the self-nature aspect of the Ālaya-vijñāna (藏識). As stated in the Treatise on No-Aspects: Question: What is the realm of this consciousness-aspect? Answer: The aspect and the realm are inseparable, one entity without difference. It should be known that this is spoken in terms of the karma-aspect meaning of Ālaya-vijñāna. The Citta-rāja (心王) thinks of dharmas, without separating the grasper and the grasped. Next, it is divided into the seeing-aspect and the appearance-aspect of the original consciousness. The seeing-aspect is the transforming-aspect. Based on the previous karma-aspect, it transforms into the ability to see. Therefore, it is said that based on movement, there is the ability to see. If one relies on the gate of inherent stillness, there is no ability to see. Therefore, it is said that no movement means no seeing, which conversely reveals that the mind's ability to see necessarily relies on movement. Like this transforming-aspect, although there is the ability to cognize, because the realm is subtle, it has not yet been clearly distinguished. As stated in the Compendium of Treatises (瑜伽師地論的攝論): The realm cognized by this consciousness is unknowable. Since the cognized realm is unknowable, then the meaning of the transforming-aspect of the original consciousness is explained from the perspective of the cognizer.
也。三境界相。則是現識。依前轉相。能顯境界。故云依見故境界妄現。楞伽經云。譬如明鏡。持諸色像。現識處現。亦復如是。此之現相。當在本識。此三細相併由根本無明。動本靜心。成此三細。后以境界為緣。生六種粗相。則分別事識也。如楞伽偈云。境界風所動。起種種識浪。
問。三細屬賴耶。六粗屬意識。何故不說末那。
答。有二義。一前既說賴耶。末那必執相應。故不別說。瑜伽云。賴耶識起。必第二識相應故。又由意識緣外境時。必內依末那為染污根。方得生起。是故隨說六粗。必自依末那故。亦不別說。二以義不便故。略不說之。不便相者。以無明住地動本靜心。令心起和合成賴耶。末那既無此義。故。前三細中略不說。又由外境牽起事識。末那無此緣外境義。故六粗中亦略不說。亦可計內為我。屬前三細。計外為我所。屬后六粗故。略不論也。楞伽亦同此說。彼經云。大慧。略有三義。廣說八相。何等為三。謂真識。現識。分別事識。即是六粗。又顯識論。但說二種識。彼論云。一切三界。但唯有識。識有二種。一顯識。即是本識。此本識轉作五塵四大等。二分別識。即是意識。于顯識中。分別作人天。長短。大小。男女諸物等。分別一切法。譬如依鏡。影色得起。如是緣顯識分
【現代漢語翻譯】 現代漢語譯本： 也。三種境界的相狀，就是現識（xiàn shí，manifestation consciousness）。依賴於之前的轉相（zhuǎn xiàng，transformation aspect），能夠顯現境界，所以說依賴於所見，境界虛妄顯現。《楞伽經》（Léngqié jīng，Laṅkāvatāra Sūtra）說：『譬如明鏡，持諸色像，現識處現，亦復如是。』這種現相，應當在本識（běn shí，root consciousness）中。這三種細相（sān xì xiàng，three subtle aspects）都是由根本無明（gēnběn wúmíng，fundamental ignorance）擾動本來的寂靜心（běn jìng xīn，original tranquil mind）而形成的。之後以境界為因緣，產生六種粗相（liù zhǒng cū xiàng，six coarse aspects），就是分別事識（fēnbié shì shí，discriminating consciousness）。如《楞伽經》偈頌所說：『境界風所動，起種種識浪。』
問：三種細相屬於阿賴耶識（Ālài yéshí，Ālaya-vijñāna），六種粗相屬於意識（yìshí，consciousness）。為什麼不說末那識（Mònàshí，Manas-vijñāna）？
答：有兩個原因。第一，前面已經說了阿賴耶識，末那識必定執著相應，所以不另外說。《瑜伽師地論》（Yújiā shī dì lùn，Yogācārabhūmi-śāstra）說：『阿賴耶識生起，必定與第二識相應。』又因為意識緣取外境時，必定內在依賴末那識作為染污的根源，才能生起。所以隨著說六種粗相，必定是自身依賴末那識，因此也不另外說。第二，因為義理上不方便，所以省略不說。不方便的相狀是，因為無明住地（wúmíng zhùdì，abode of ignorance）擾動本來的寂靜心，使心生起和合成為阿賴耶識，末那識沒有這個含義，所以前面的三種細相中省略不說。又因為外境牽引生起事識，末那識沒有這種緣取外境的含義，所以六種粗相中也省略不說。也可以認為執著內在為『我』，屬於前面的三種細相；執著外在為『我所』，屬於後面的六種粗相，所以省略不論。《楞伽經》也同樣這樣說。該經說：『大慧（Dà Huì，Mahamati），略有三種意義，廣說有八種相。』哪三種？就是真識（zhēn shí，true consciousness）、現識（xiàn shí，manifestation consciousness）、分別事識（fēnbié shì shí，discriminating consciousness），就是六種粗相。』又《顯識論》（Xiǎn Shí Lùn）只說了兩種識。該論說：『一切三界（sānjiè，three realms），但唯有識。識有兩種，一是顯識（xiǎn shí，manifestation consciousness），就是本識。這個本識轉變為五塵（wǔ chén，five objects of sense）四大（sì dà，four great elements）等。二是分別識（fēnbié shí，discriminating consciousness），就是意識。在顯識中，分別作人天（réntiān，humans and gods）、長短、大小、男女諸物等，分別一切法。譬如依賴鏡子，影像色彩得以生起，如此緣于顯識分。
【English Translation】 English version: Also. The aspects of the three realms are the manifestation consciousness (xiàn shí). Relying on the preceding transformation aspect (zhuǎn xiàng), it can manifest the realm, hence it is said that relying on what is seen, the realm appears falsely. The Laṅkāvatāra Sūtra (Léngqié jīng) says: 'For example, a clear mirror holds all kinds of images; the manifestation consciousness appears in the same way.' This manifestation should be in the root consciousness (běn shí). These three subtle aspects (sān xì xiàng) are all formed by fundamental ignorance (gēnběn wúmíng) disturbing the original tranquil mind (běn jìng xīn). Then, taking the realm as a condition, six coarse aspects (liù zhǒng cū xiàng) arise, which is the discriminating consciousness (fēnbié shì shí). As the verse in the Laṅkāvatāra Sūtra says: 'Moved by the wind of the realm, various waves of consciousness arise.'
Question: The three subtle aspects belong to the Ālaya-vijñāna (Ālài yéshí), and the six coarse aspects belong to the consciousness (yìshí). Why not mention the Manas-vijñāna (Mònàshí)?
Answer: There are two reasons. First, since the Ālaya-vijñāna has already been mentioned, the Manas-vijñāna must be clinging and corresponding, so it is not mentioned separately. The Yogācārabhūmi-śāstra (Yújiā shī dì lùn) says: 'When the Ālaya-vijñāna arises, it must correspond to the second consciousness.' Also, because when the consciousness grasps external objects, it must internally rely on the Manas-vijñāna as the source of defilement in order to arise. Therefore, along with mentioning the six coarse aspects, it must be that it relies on the Manas-vijñāna, so it is not mentioned separately. Second, because it is not convenient in terms of meaning, it is omitted. The inconvenient aspect is that because the abode of ignorance (wúmíng zhùdì) disturbs the original tranquil mind, causing the mind to arise and combine to become the Ālaya-vijñāna, the Manas-vijñāna does not have this meaning, so it is omitted in the preceding three subtle aspects. Also, because external objects pull and cause the arising of the discriminating consciousness, the Manas-vijñāna does not have this meaning of grasping external objects, so it is also omitted in the six coarse aspects. It can also be considered that clinging to the internal as 'self' belongs to the preceding three subtle aspects; clinging to the external as 'what belongs to self' belongs to the latter six coarse aspects, so it is omitted. The Laṅkāvatāra Sūtra also says the same. That sutra says: 'Mahamati (Dà Huì), briefly there are three meanings, broadly speaking there are eight aspects.' What are the three? They are true consciousness (zhēn shí), manifestation consciousness (xiǎn shí), and discriminating consciousness (fēnbié shì shí), which are the six coarse aspects.' Also, the Manifestation Consciousness Treatise (Xiǎn Shí Lùn) only mentions two kinds of consciousness. That treatise says: 'All three realms (sānjiè) are only consciousness. There are two kinds of consciousness, one is manifestation consciousness (xiǎn shí), which is the root consciousness. This root consciousness transforms into the five objects of sense (wǔ chén), the four great elements (sì dà), etc. The second is discriminating consciousness (fēnbié shí), which is the consciousness. In the manifestation consciousness, it distinguishes humans and gods (réntiān), long and short, big and small, male and female, and all things, distinguishing all dharmas. For example, relying on a mirror, images and colors can arise, thus relying on the manifestation consciousness.'
別色得起。又轉識。能迴轉造作無量識法。或轉作根。或轉作塵。轉作我。轉作識。如此種種不同。唯識所作。或於自於他。互相隨逐。于自則轉為五陰。於他則轉為怨親中人。一一識中。皆具能所。能分別是識。所分別是境。能即依他性。所即分別性。由如此義。離識之外無別境。但唯有識。又轉識論明。所緣識轉有二轉。一轉為眾生。二轉為法。一切所緣。不出此二。此二實無。但是識轉作二相貌也。次明能緣識有三種。一果報識。即是阿賴耶識。二執識。即是阿陀那識。三塵識。即是六識。果報識者。為煩惱業所引。故名果報。亦名本識。一切有為法種子所依止。亦名宅識。一切種子之所棲處。亦名藏識。一切種子隱伏之處。又此阿賴耶識。與五種心所法相應。一觸。二作意。三受。四思惟。五想。以根塵識三事和合生觸。心恒動行。名為作意。受。但是舍受。思惟籌量可行不可行。令心成邪成正。名為思惟。作意如馬行。思惟如騎者。馬但直行。不能避就是非。由騎者故。令其離非就是。思惟亦爾。能令作意離漫行也。此識及心法。但是自性無記。唸唸恒流如水流浪。本識如流。五法如浪。乃至羅漢果。此流浪法。亦猶未滅。是名第一本識。依緣此識。有第二執識。此識以執著為體。即末那。與四惑相應。此
【現代漢語翻譯】 現代漢語譯本 不要因為色而生起煩惱。還有轉識（Vijnana，轉變的意識），能夠迴轉並造作無量的識法（Vijnana，意識的法則）。或者轉作根（Indriya，感覺器官），或者轉作塵（Vishaya，感覺對像），轉作我（Atman，自我），轉作識（Vijnana，意識）。像這樣種種不同，都是唯識（Vijnanavada，唯識論）所作。或者對於自己，或者對於他人，互相隨逐。對於自己，則轉為五陰（Skandha，五蘊）；對於他人，則轉為怨、親、中人。每一個識中，都具有能（主體）和所（客體）。能分別是識，所分別是境（Vishaya，境界）。能即是依他性（Paratantra-svabhava，依他起性），所即是分別性（Parikalpita-svabhava，遍計所執性）。由於這樣的意義，離開識之外沒有別的境，但唯有識。又轉識論說明，所緣識（Alambana-vijnana，所緣識）的轉變有兩種：一種轉為眾生，一種轉為法（Dharma，事物）。一切所緣，不出這兩種。這兩種實際上沒有，只是識轉變而成的兩種相貌罷了。 其次說明能緣識（Adana-vijnana，能緣識）有三種：一、果報識，即是阿賴耶識（Alaya-vijnana，阿賴耶識）；二、執識，即是阿陀那識（Adana-vijnana，阿陀那識）；三、塵識，即是六識（Sad-vijnana，六識）。果報識，因為煩惱和業所牽引，所以名叫果報。也名叫本識（Mula-vijnana，根本識），一切有為法（Samskrta-dharma，有為法）的種子所依止。也名叫宅識，一切種子所棲息的地方。也名叫藏識（Alaya-vijnana，藏識），一切種子隱伏之處。又此阿賴耶識，與五種心所法（Caitasika，心所）相應：一、觸（Sparsha，觸）；二、作意（Manaskara，作意）；三、受（Vedana，感受）；四、思惟（Chetana，思）；五、想（Samjna，想）。以根、塵、識三事和合而生觸。心恒常動行，名叫作意。受，只是舍受（Upeksha-vedana，舍受）。思惟籌量可行不可行，令心成邪成正，名叫思惟。作意如馬行，思惟如騎者。馬只是直行，不能避就是非，由於騎者的緣故，令其離開非而就正。思惟也是這樣，能令作意離開漫無目的的行進。此識及心法，只是自性無記（Avyakrta，無記），唸唸恒常流動如水流浪。本識如流水，五法如波浪，乃至羅漢果（Arhat，阿羅漢），此流浪法，也還沒有滅盡。這是第一本識。依緣此識，有第二執識。此識以執著為體，即末那（Manas，末那識），與四惑相應。此
【English Translation】 English version Do not give rise to afflictions because of form. There is also the transforming consciousness (Vijnana), which can revolve and create limitless consciousness-dharmas. It can transform into sense organs (Indriya), or sense objects (Vishaya), transform into self (Atman), or transform into consciousness (Vijnana). All these various transformations are the work of consciousness-only (Vijnanavada). Either for oneself or for others, they mutually follow each other. For oneself, it transforms into the five aggregates (Skandha); for others, it transforms into enemies, relatives, or neutral people. In each consciousness, there exists both the subject (agent) and the object (patient). The subject that distinguishes is consciousness, and the object that is distinguished is the realm (Vishaya). The subject is the dependent nature (Paratantra-svabhava), and the object is the discriminated nature (Parikalpita-svabhava). Because of this meaning, there is no separate realm outside of consciousness, but only consciousness. Furthermore, the treatise on transforming consciousness explains that there are two transformations of the object-consciousness (Alambana-vijnana): one transforms into sentient beings, and the other transforms into dharmas (things). All objects of consciousness do not go beyond these two. These two are actually non-existent, but are merely two appearances transformed by consciousness. Next, it explains that there are three types of subject-consciousness (Adana-vijnana): first, the resultant-consciousness, which is the Alaya-consciousness (Alaya-vijnana); second, the clinging-consciousness, which is the Adana-consciousness (Adana-vijnana); and third, the sense-consciousness, which is the six consciousnesses (Sad-vijnana). The resultant-consciousness is called 'resultant' because it is led by afflictions and karma. It is also called the fundamental consciousness (Mula-vijnana), the basis upon which all conditioned dharmas (Samskrta-dharma) rely. It is also called the dwelling-consciousness, the place where all seeds reside. It is also called the storehouse-consciousness (Alaya-vijnana), the place where all seeds lie hidden. Furthermore, this Alaya-consciousness is associated with five mental factors (Caitasika): first, contact (Sparsha); second, attention (Manaskara); third, feeling (Vedana); fourth, thought (Chetana); and fifth, perception (Samjna). Contact arises from the combination of sense organs, sense objects, and consciousness. The mind constantly moves and acts, which is called attention. Feeling is only neutral feeling (Upeksha-vedana). Thought deliberates whether something is feasible or not, causing the mind to become either wrong or right, which is called thought. Attention is like a horse walking, and thought is like the rider. The horse only walks straight and cannot avoid right and wrong, but because of the rider, it can avoid wrong and go towards right. Thought is also like this, it can cause attention to avoid aimless wandering. This consciousness and mental factors are only of self-nature neutral (Avyakrta), constantly flowing like a stream of water. The fundamental consciousness is like the stream, and the five factors are like the waves. Even until the fruit of Arhat (Arhat), this flowing nature has not yet been extinguished. This is the first fundamental consciousness. Relying on this consciousness, there is the second clinging-consciousness. This consciousness takes clinging as its essence, which is Manas, and is associated with the four afflictions. This
識名有覆無記。亦有五種觸等心所法相應。前細此粗。此識及相應法。至羅漢位究竟滅盡。及入無心定。亦皆滅盡。是名第二識。第三塵識者。識轉似塵。更成六種。體通三性。與十種遍行別境心所法相應。及十善惡。並大小或具三種受。五識。于第六意識。及本識。執識。於此三識中。隨因緣。或時俱起。或次第起。以作意為因。外塵為緣。故識得起。若先作意。欲取色聲二塵。后則眼耳二識。一時俱起。而得二塵。若作意欲至某處著色聽聲取香。后亦一時三識俱起。得三塵。乃至一時具五識。俱起亦爾。或前後次第而起。唯起一識。但得一塵。皆隨因緣。是故不同也。如是七識。于阿賴耶識中。盡相應起。如眾影像。俱現鏡中。亦如眾浪。同集一水。乃至如此識轉。不離二義。一能分別。二所分別。所分別既無。能分別亦無。無境可取。識不得生。以是義故。唯識義得成。何者。立唯識義。意本為遣境遣心。今境界既無。唯識又泯。即是說唯識義成也。已上能緣三種識。亦是三能變。又楞伽經云。有三種識。謂真識。現識。及分別事識。譬如明鏡。持諸色像。現識處現亦復如是。不思議熏。不思議變。是現識因。取種種塵。及無始妄想熏。是分別事識因。又諸識有三種相。謂轉相。業相。真相。乃至譬如泥團微塵
【現代漢語翻譯】 現代漢語譯本 識名有覆無記（既非善也非惡，無法記說的狀態）。此識也與五種觸等心所法相應。之前的識微細，此識粗顯。此識及相應的法，直到阿羅漢果位時才能究竟滅盡，或者進入無心定（沒有心識活動的禪定狀態）時，也都能滅盡。這被稱為第二識。 第三塵識，是指識的轉變類似塵埃。更進一步形成六種識。其體性貫通三性（善、惡、無記）。與十種遍行心所法、別境心所法相應，以及十善、十惡，並可能具有三種感受（苦、樂、舍）。五識對於第六意識和本識（阿賴耶識）有執取作用。在這三種識中，隨因緣條件，有時同時生起，有時次第生起。以作意（心理活動）為因，外塵為緣，所以識才能生起。如果先有作意，想要獲取色、聲兩種塵境，那麼眼識和耳識就會一時同時生起，從而獲得兩種塵境。如果作意想要到某個地方觀看顏色、聽聲音、聞香氣，那麼眼識、耳識、鼻識也會一時同時生起，獲得三種塵境。乃至一時五識全部同時生起也是如此。或者前後次第生起，只生起一個識，只獲得一種塵境，這些都隨因緣而定，所以情況各不相同。 像這樣，七識在阿賴耶識中，全部相應生起，就像眾多影像，同時顯現在鏡子中，也像眾多波浪，一同彙集在一片水中。乃至如此識的轉變，不離兩種含義：一是能分別，二是所分別。當所分別的對象不存在時，能分別的主體也就不存在。沒有可以獲取的境界，識就無法產生。因為這個緣故，唯識的道理才能成立。為什麼說建立唯識的道理，本意是爲了去除外境和內心？現在境界既然不存在，唯識也隨之消失，這就是說唯識的道理成立了。以上所說的能緣的三種識，也是三種能變。 另外，《楞伽經》中說，有三種識，即真識、現識和分別事識。譬如明鏡，能夠持諸色像，現識的顯現也是如此。不可思議的熏習，不可思議的轉變，是現識的因。取種種塵境，以及無始以來的妄想熏習，是分別事識的因。另外，諸識有三種相，即轉相、業相、真相。乃至譬如泥團和微塵。
【English Translation】 English version 'Cognition is named 'covered indeterminate' (neither good nor bad, indescribable state). This consciousness is also associated with five mental functions such as contact. The previous consciousness is subtle, this consciousness is coarse. This consciousness and its associated dharmas are completely extinguished only when one reaches the state of Arhat, or when entering a state of 'no-mind' samadhi (a meditative state without mental activity). This is called the second consciousness. The third 'dust consciousness' refers to the transformation of consciousness resembling dust. It further forms six types of consciousness. Its nature permeates the three natures (good, evil, indeterminate). It is associated with ten pervasive mental functions, specific object mental functions, as well as ten good and ten evil deeds, and may have three types of feelings (suffering, pleasure, equanimity). The five consciousnesses have an attachment to the sixth consciousness and the fundamental consciousness (Ālayavijñāna). Among these three consciousnesses, depending on the causal conditions, they sometimes arise simultaneously and sometimes arise sequentially. Intention (mental activity) is the cause, and external dust is the condition, so consciousness can arise. If there is intention first, wanting to acquire the two dust realms of form and sound, then the eye consciousness and ear consciousness will arise simultaneously, thereby obtaining the two dust realms. If the intention is to go to a certain place to see colors, hear sounds, and smell fragrances, then the eye consciousness, ear consciousness, and nose consciousness will also arise simultaneously, obtaining three dust realms. Even all five consciousnesses arising simultaneously at one time is the same. Or they arise sequentially, only one consciousness arises, and only one dust realm is obtained, all of which depends on the causal conditions, so the situations are different. In this way, the seven consciousnesses all arise in association within the Ālayavijñāna, just like many images appearing simultaneously in a mirror, or like many waves gathering together in one body of water. Even so, the transformation of consciousness does not depart from two meanings: one is the ability to discriminate, and the other is what is discriminated. When what is discriminated does not exist, the subject that can discriminate also does not exist. Without a realm to be obtained, consciousness cannot arise. Because of this reason, the doctrine of 'consciousness-only' can be established. Why is it said that establishing the doctrine of 'consciousness-only' is originally intended to remove the external realm and the mind? Now that the realm does not exist, 'consciousness-only' also disappears, which means that the doctrine of 'consciousness-only' is established. The above-mentioned three consciousnesses that can cognize are also three transformations. Furthermore, the Laṅkāvatāra Sūtra says that there are three types of consciousness: true consciousness, present consciousness, and discriminating consciousness. Just like a bright mirror that can hold all kinds of images, the manifestation of present consciousness is also like this. Inconceivable conditioning and inconceivable transformation are the cause of present consciousness. Taking various dust realms and the conditioning of beginningless delusion is the cause of discriminating consciousness. In addition, the consciousnesses have three aspects: the transformation aspect, the action aspect, and the true aspect. Even like a lump of clay and fine dust.
。非異非不異。金莊嚴具。亦復如是。大慧。若泥團微塵異者。非彼所成。而實彼成。是故不異。若不異者。則泥團微塵。應無分別。如是大慧。轉識藏識真相若異者。藏識非因。若不異者。轉識滅。藏識亦應滅。而自真相實不滅。是故大慧。非自真相識滅。但業相滅。若自真相滅者。藏識則滅。大慧。藏識滅者。不異外道斷見論議。大慧。彼諸外道。作如是論。謂攝受境果滅。識流注亦滅。若識流注滅者。無始流注應斷。釋云。入楞伽經。直明自真相。本覺之心不藉妄緣。性自神解。名自真相。是依異義門說。又隨無明風作生滅時。神解之性。與本不異。故亦得名為自真相。是依不異義門說。又識有二種生。謂流注生。及相生。所言真識。是根本無明所熏本覺真心。現識。是阿賴耶識。分別事識。是意識。經云。妙嚴菩薩白佛言。世尊。粗相意識。細相意識。以何為因。以何為緣。佛言。如是粗細意識。以現鏡識。而為其因。以六塵境為緣。相續而轉故。又三細中粗是現識。七識中強是意識。第六意識。分別六塵。必依末那為所依根。意識是能依。末那是所依。略三細識粗有八相。又粗分意識。細分末那。楞伽經偈云。譬如巨海浪。斯由猛風起。洪波鼓溟壑。無有斷絕時。藏識海常住。境界風所動。種種諸識浪。騰
【現代漢語翻譯】 非異非不異：就像用金子製作的各種莊嚴器具一樣。大慧，如果泥團和微塵是不同的，那麼泥團就不是由微塵組成的，但實際上泥團是由微塵組成的，所以它們不是不同的。如果它們不是不同的，那麼泥團和微塵應該沒有區別。同樣，大慧，轉識（轉變的意識）和藏識（阿賴耶識，儲存意識）的自真相如果不同，那麼藏識就不是轉識的因。如果它們不是不同的，那麼轉識滅時，藏識也應該滅。但自真相實際上不會滅。所以，大慧，不是自真相識滅，而是業相滅。如果自真相滅了，藏識就會滅。大慧，藏識滅了，就和外道的斷滅論沒有區別了。大慧，那些外道是這樣說的：他們認為攝受的境界和果報滅了，識的流注也滅了。如果識的流注滅了，那麼無始以來的流注就應該斷絕了。 解釋：《入楞伽經》直接闡明自真相，本覺之心不依賴虛妄的因緣，其自性具有神妙的理解力，這被稱為自真相。這是從異義的角度來說的。另外，當隨著無明之風而生滅時，神妙理解的自性與本覺並沒有不同，所以也可以被稱為自真相。這是從不異義的角度來說的。此外，識有兩種生起方式，即流注生和相生。所說的真識，是被根本無明所薰染的本覺真心。現識是阿賴耶識。分別事識是意識。經中說：妙嚴菩薩問佛說：世尊，粗相意識和細相意識以什麼為因，以什麼為緣？佛說：這樣的粗細意識，以現鏡識為因，以六塵境為緣，相續不斷地運轉。另外，三細中粗的是現識，七識中強的是意識。第六意識分別六塵，必須依靠末那識作為所依之根。意識是能依，末那是所依。簡略地說，三細識粗略地有八種相。粗分是意識，細分是末那識。《楞伽經》的偈頌說：譬如巨大的海浪，是由猛烈的風引起的。巨大的波浪沖擊著深海，沒有斷絕的時候。藏識海是常住的，被境界的風所動搖。各種各樣的識浪，騰涌而起。
【English Translation】 'Neither different nor not different': Just like the various ornaments made of gold. Mahamati (Great Wisdom), if the clay lump and the dust particles were different, then the clay lump would not be made of them, but in reality, it is made of them, so they are not different. If they were not different, then the clay lump and the dust particles should have no distinction. Likewise, Mahamati, if the self-essence of the transforming consciousness (Vijnana) and the storehouse consciousness (Alaya-vijnana, the repository consciousness) were different, then the storehouse consciousness would not be the cause of the transforming consciousness. If they were not different, then when the transforming consciousness ceases, the storehouse consciousness should also cease. But the self-essence actually does not cease. Therefore, Mahamati, it is not the self-essence consciousness that ceases, but the aspect of karma that ceases. If the self-essence ceased, the storehouse consciousness would cease. Mahamati, if the storehouse consciousness ceased, it would be no different from the annihilationist theories of the non-Buddhists. Mahamati, those non-Buddhists say this: they believe that when the perceived objects and their results cease, the flow of consciousness also ceases. If the flow of consciousness ceases, then the beginningless flow should be cut off. Explanation: The Lankavatara Sutra directly clarifies the self-essence, the mind of original enlightenment does not rely on false conditions, and its nature has miraculous understanding, which is called self-essence. This is spoken from the perspective of difference. Furthermore, when arising and ceasing with the wind of ignorance, the nature of miraculous understanding is not different from the original enlightenment, so it can also be called self-essence. This is spoken from the perspective of non-difference. In addition, there are two kinds of arising of consciousness, namely the arising of flow and the arising of aspect. The so-called true consciousness is the originally enlightened true mind that is perfumed by fundamental ignorance. The present consciousness is the Alaya-vijnana. The discriminating consciousness is the mind consciousness (Manovijnana). The sutra says: Bodhisattva Glorious Adornment asked the Buddha: World Honored One, what is the cause and what is the condition for the coarse aspect consciousness and the subtle aspect consciousness? The Buddha said: Such coarse and subtle consciousness takes the mirror-like consciousness as its cause and the six sense objects as its condition, continuously revolving. In addition, among the three subtle aspects, the coarse one is the present consciousness, and among the seven consciousnesses, the strong one is the mind consciousness. The sixth consciousness discriminates the six sense objects and must rely on the Manas consciousness as its supporting root. The mind consciousness is the dependent, and the Manas consciousness is the supported. Briefly speaking, the three subtle consciousnesses roughly have eight aspects. The coarse part is the mind consciousness, and the subtle part is the Manas consciousness. The verse in the Lankavatara Sutra says: 'Like the huge ocean waves, which are caused by fierce winds. The huge waves crash against the deep sea, without ceasing. The storehouse consciousness sea is permanent, moved by the wind of objects. Various waves of consciousness surge and arise.'
躍而轉生。青赤種種色。珂乳及石蜜。淡味眾華果。日月與光明。非異非不異。海水起波浪。七識亦如是。心俱和合生。譬如海水變。種種波浪轉。七識亦如是。心俱和合生。為彼藏識處。種種諸識轉。謂以彼意識。思惟諸相義。不壞相有八。無相亦無相。釋論云。依此經文作解釋故。起六相文。今此經文為明何義。謂欲顯示現識之海。性自常住。為彼六塵境界之風所飄動故。此七種識。現識之體。以為內因。六塵境界以為外緣。興盛六種粗重相故。如經。譬如巨海浪。斯由猛風起。洪波鼓溟壑。無有斷絕時。藏識海常住。境界風所動。種種諸識浪。騰躍而轉生。云何名為境界之風。其風形狀。當如何耶。謂青黃等種種顯色。能起。眼識。寶珂等珠。出現種種勝妙音聲。能起耳識。檀乳等香。熏布種種芬芳香氣。能起鼻識。木羅石蜜等諸安觸著。和種種善美樂具。能起身識。甘淡等味。隨其所應出種種味。能起舌識。現在之華。未來之果。種種法塵。隨為彼識所緣境界。能起意識。今此文中。舉塵取識。應審觀察。彼末那識。即是意微細分位。無別體耳。如是六塵。能動心體。令使散亂。譬如猛風。故名為風。如經。青赤種種色。珂乳及石蜜淡味眾華果。如是七識及與藏識。同耶異耶。非同非異。離二邊故。譬如日與
光明。水與波浪。非同非異。七識藏識。非同非異義。亦復如是。如經。日月與光明。非異非不異。海水起波浪。七識亦如是。心俱和合生。如是七識。從何處所。來入藏識。作七種數。流轉起動。無斷絕時。如是七轉識。不從內來。不從外來。不從中間來。唯藏識體。變作七識。譬如海水。變作波浪。如經。譬如海水變。種種波浪轉。七識亦如是。心俱和合生。謂彼藏識處。種種諸識轉。謂以彼意識。思惟諸相義。如是現識。及七轉識。八種心識。唯有生滅無常相耶。亦有實相常住相耶。如是八識。從無始來。三際不動。四相不遷。真實常住。自性清凈不壞之相。具足圓滿。無所闕失。而如是等一切功德。同法界故。無有二相。無二相故。唯是一相。唯一相故。亦是無相。皆以無相故。無相亦無相。如經不壞相有八。無相亦無相。此楞伽經。凡明幾識。即有二門。一者略說門。二者廣說門。如是二門中。三本各異說。謂一本分流楞伽中作如是說。大慧。略說有三種識。廣說有二相。何等為三。謂真識。現識。分別事識。又一本分流楞伽中作如是說。大慧。廣說有八種。略說有二種。何等為二。一者了別識。二者分別事識。又一本分流楞伽中作如是說。大慧。略說有四種。廣說有七種識。云何為四。業識。轉識。現識
【現代漢語翻譯】 現代漢語譯本 光明與水波的關係，並非完全相同，也並非完全不同。同樣，七識（manas, 末那識）和藏識（ālayavijñāna, 阿賴耶識）的關係，也是非同非異。正如經文所說：『日月與光明，非異也非不異；海水生起波浪，七識亦是如此，與心俱時和合而生。』 那麼，這七轉識（seven evolving consciousnesses）是從何處而來，進入藏識，作為七種數量，流轉生起，沒有斷絕的時候呢？這七轉識，既不是從藏識內部而來，也不是從藏識外部而來，也不是從藏識的中間而來，而是藏識的本體，變化而成為七識。譬如海水，變化而成為波浪。正如經文所說：『譬如海水變，種種波浪轉，七識亦如是，與心俱和合生。』 也就是說，在藏識之處，種種諸識轉變。又通過意識（manovijñāna），思惟諸法的相義。 那麼，現識（manifestation consciousness），以及七轉識，這八種心識，只有生滅無常的相嗎？還是也有真實常住的相呢？這八識，從無始以來，三際（過去、現在、未來）不動，四相（生、住、異、滅）不遷，是真實常住，自性清凈不壞的相，具足圓滿，沒有缺失。而這些功德，與法界相同，所以沒有兩種相。因為沒有兩種相，所以唯是一相。因為唯一相，所以也是無相。都因為無相的緣故，所以無相也沒有相。正如經文所說：『不壞相有八，無相亦無相。』 這部《楞伽經》（Laṅkāvatāra Sūtra），總共闡明了幾種識呢？這其中有兩扇門徑：一是略說門，二是廣說門。在這兩扇門徑中，三個不同的版本有不同的說法。其中一個版本的《分流楞伽》中這樣說：『大慧（Mahāmati），略說有三種識，廣說有兩種相。』 哪三種識呢？是真識（true consciousness），現識，分別事識（discriminating consciousness）。另一個版本的《分流楞伽》中這樣說：『大慧，廣說有八種識，略說有兩種識。』 哪兩種識呢？一是了別識（discriminating consciousness），二是分別事識。還有一個版本的《分流楞伽》中這樣說：『大慧，略說有四種識，廣說有七種識。』 哪四種識呢？是業識（karma consciousness），轉識（evolving consciousness），現識。
【English Translation】 English version The relationship between light and waves is neither completely the same nor completely different. Similarly, the relationship between the seven consciousnesses (manas) and the storehouse consciousness (ālayavijñāna) is also neither the same nor different. As the sutra says: 'The sun and moon and their light are neither different nor not different; as waves arise from the sea, so too are the seven consciousnesses, arising in harmony with the mind.' From where, then, do these seven evolving consciousnesses come, entering the storehouse consciousness, acting as seven kinds of numbers, flowing and arising without ceasing? These seven evolving consciousnesses come neither from within the storehouse consciousness, nor from without, nor from the middle, but are the storehouse consciousness itself, transformed into the seven consciousnesses. It is like the sea transforming into waves. As the sutra says: 'Like the sea transforming, various waves turn, so too are the seven consciousnesses, arising in harmony with the mind.' That is to say, in the place of the storehouse consciousness, various consciousnesses transform. And through the mind consciousness (manovijñāna), the meaning of the characteristics of all dharmas is contemplated. Then, do the manifestation consciousness and the seven evolving consciousnesses, these eight kinds of consciousness, only have the characteristics of arising, ceasing, and impermanence? Or do they also have the characteristics of true permanence? These eight consciousnesses, from beginningless time, are unmoving in the three times (past, present, future), and the four characteristics (birth, abiding, change, decay) do not shift. They are truly permanent, with the characteristics of self-nature purity and non-destruction, complete and perfect, without any deficiency. And these merits are the same as the Dharmadhatu (dharmadhātu), so there are not two characteristics. Because there are not two characteristics, there is only one characteristic. Because there is only one characteristic, it is also no-characteristic. All because of the reason of no-characteristic, so no-characteristic also has no characteristic. As the sutra says: 'The non-destructive characteristic has eight, the no-characteristic also has no characteristic.' How many consciousnesses in total does this Laṅkāvatāra Sūtra elucidate? There are two gateways within this: the gate of brief explanation and the gate of extensive explanation. Within these two gateways, three different versions have different explanations. One version of the 'Differentiated Laṅkā' says this: 'Mahāmati, briefly speaking, there are three kinds of consciousness, extensively speaking, there are two aspects.' What are the three kinds of consciousness? They are true consciousness, manifestation consciousness, and discriminating consciousness. Another version of the 'Differentiated Laṅkā' says this: 'Mahāmati, extensively speaking, there are eight kinds of consciousness, briefly speaking, there are two kinds of consciousness.' What are the two kinds of consciousness? One is discriminating consciousness, and the other is discriminating consciousness. Another version of the 'Differentiated Laṅkā' says this: 'Mahāmati, briefly speaking, there are four kinds of consciousness, extensively speaking, there are seven kinds of consciousness.' What are the four kinds of consciousness? They are karma consciousness, evolving consciousness, and manifestation consciousness.
。分別事識。如是三經。直是真說。當應歸依。初契經中第一真識。直是根本無明。所熏。本覺真心。第二現識。直是現相。阿賴耶識。第三分別事識。直是意識。粗分意識。細分。即末那故。中契經中作如是說。第一了別識。直是現相阿賴耶識。第二分別事識。直是意識。義如前說。同說末那。后契經中四種識法。文相明故。且略不說。言七識者。末那意識。總為一故。粗細雖別。唯一識故。法界法輪契經中作如是說。第六意識分別六塵境界時。中。必依末那為所依根。方得生起。是故意識。當是能依。彼末那識。當是所依也。又華嚴論云。世尊。于南海中。楞伽山說法。其山高峻。下瞰大海。傍無門戶。得神通者。堪能升往。乃表心地法門。無心無證者。方能升也。下瞰大海。表其心海本自清凈。因境風所轉。識浪波動。欲明達境心空。海亦自寂。心境俱寂。事無不照。猶如大海無風。日月森羅。煥然明白。此經意直為根熟。頓說種子業識。為如來藏。異彼二乘滅識趣寂者故。亦為異彼般若修空菩薩。空增勝者故。直明識體本性全真。便明識體即成智用。如彼大海無風。即境像便明。心海法門。亦復如是。了真即識成智。此經異彼深密經意。別立九識。接引初根。漸令留惑長大菩提故。不令其心植種于空。亦不令
【現代漢語翻譯】 現代漢語譯本 『分別事識』（分別事識，discriminating consciousness）。如是三經，直是真說，當應歸依。初契經中第一真識，直是根本無明所熏的本覺真心。第二現識，直是現相阿賴耶識（阿賴耶識，storehouse consciousness）。第三分別事識，直是意識。粗分是意識，細分即是末那識（末那識，manas-consciousness）故。中契經中作如是說：第一了別識，直是現相阿賴耶識。第二分別事識，直是意識。義如前說。同說末那。后契經中四種識法，文相明故，且略不說。言七識者，末那意識總為一故，粗細雖別，唯一識故。《法界法輪契經》中作如是說：第六意識分別六塵境界時，必依末那為所依根，方得生起。是故意識當是能依，彼末那識當是所依也。又《華嚴論》云：世尊于南海中楞伽山（楞伽山，Lanka Mountain）說法，其山高峻，下瞰大海，傍無門戶，得神通者堪能升往，乃表心地法門，無心無證者方能升也。下瞰大海，表其心海本自清凈，因境風所轉，識浪波動，欲明達境心空，海亦自寂，心境俱寂，事無不照，猶如大海無風，日月森羅，煥然明白。此經意直為根熟，頓說種子業識為如來藏（如來藏，Tathagatagarbha），異彼二乘滅識趣寂者故，亦為異彼般若修空菩薩空增勝者故，直明識體本性全真，便明識體即成智用。如彼大海無風，即境像便明，心海法門亦復如是。了真即識成智。此經異彼《深密經》意，別立九識，接引初根，漸令留惑長大菩提故，不令其心植種于空，亦不令
【English Translation】 English version 'Distinguishing consciousness' (分別事識, fenbie shishi). These three sutras directly speak the truth and should be relied upon. The first true consciousness in the initial sutra is directly the fundamentally enlightened true mind,熏 (xun, influenced) by fundamental ignorance. The second, the present consciousness, is directly the appearance of the Alaya consciousness (阿賴耶識, Ālayavijñāna, storehouse consciousness). The third, the distinguishing consciousness, is directly the consciousness. The coarse aspect is consciousness, and the subtle aspect is the Manas consciousness (末那識, Manas-vijñāna, manas-consciousness). The middle sutra says: The first discerning consciousness is directly the appearance of the Alaya consciousness. The second, the distinguishing consciousness, is directly the consciousness. The meaning is as previously stated. Both speak of Manas. The four types of consciousness in the later sutra are clear in their textual appearance, so I will omit them for now. The seven consciousnesses are the Manas and consciousness combined as one, although coarse and subtle, they are one consciousness. The Dharmadhatu Wheel Sutra says: When the sixth consciousness distinguishes the realms of the six sense objects, it must rely on Manas as its root of dependence in order to arise. Therefore, consciousness should be the dependent, and that Manas consciousness should be the relied upon. Furthermore, the Huayan Treatise says: The World Honored One preached the Dharma on Lanka Mountain (楞伽山, Lanka Mountain) in the South Sea. The mountain was high and steep, overlooking the great sea, with no doors or gates on its sides. Those with supernatural powers could ascend it, symbolizing the Dharma gate of the mind-ground. Only those without mind or proof can ascend. Overlooking the great sea symbolizes that the sea of the mind is originally pure, but due to the wind of circumstances, the waves of consciousness fluctuate. To understand that circumstances and mind are empty, the sea will also be still. When both mind and circumstances are still, everything is illuminated, just as the great sea without wind, the sun, moon, and stars are clearly visible. The intention of this sutra is to directly speak of the seed karma consciousness as the Tathagatagarbha (如來藏, Tathāgatagarbha) for those with mature roots, differing from those of the two vehicles who extinguish consciousness to attain tranquility, and also differing from those Prajna Bodhisattvas who cultivate emptiness and increase their emptiness. It directly clarifies that the original nature of the consciousness body is entirely true, and then clarifies that the consciousness body becomes the function of wisdom. Just as the great sea without wind, the images of circumstances are clear, so too is the Dharma gate of the mind-sea. Understanding the truth means that consciousness becomes wisdom. This sutra differs from the meaning of the Sandhinirmocana Sutra in that it separately establishes the nine consciousnesses to receive beginners, gradually allowing them to retain their delusions and grow great Bodhi, so that their minds do not plant seeds in emptiness, nor do they
心猶如敗種。解深密經。乃是入惑之初門。楞伽維摩。直示惑之本實。楞伽即明八識為如來藏。凈名即觀身實相。觀佛亦然。凈名與楞伽同。深密經文。與此二部少別。當知入胎出胎。少年老年。乃至資生住處。若色若空。若性若相。皆是自識。唯佛能知。如顯識論云。四有者。從識支至六歲。是生有。從七歲已上能分別生熟。起貪。至未捨命。是業有。死有者。唯一念。中有。即中陰。就業有中。六識起三種業。善。不善。不動等。三業有為。有分識所攝持。六識自謝滅。由有分識攝持。力用在。問曰。何故立有分識。一期生中。常緣一境。若生人天。此識見樓觀等事報。若起六識。用粗覆障。則不覺此識用。若生惡道。此識但緣火車等。若報起六識用強。則不覺此識緣也。若欲界六識緣欲界。凡夫不能覺。乃至無色亦然。若無色諸識滅。此有分識用則顯。如賴耶及意識也。是以諸教同詮。圓證非一。又如入楞伽經云。大慧。復有餘外道。見色有因。妄想執著形相長短。見虛空無形相分劑。見諸色相異於虛空。有其分劑。大慧。虛空即是色。以色大入虛空故。大慧。色即是虛空。依此法有彼法。依彼法有此法故。以依色分別虛空。依虛空分別色故。大慧。四大種性。自相各別。不住虛空。而四大中。非無虛空。大慧
。兔角亦如是。因牛角有。言兔角無。大慧。又彼牛角析為微塵。分別微塵相。不可得見。彼。何等何等法有。何等何等法無。而言有耶無耶。若如是觀。余法亦然。大慧。汝當應離兔角牛角。虛空色異妄想見等。大慧。汝亦應為諸菩薩說離兔角等相。大慧。汝應當知。自心所見虛妄分別之相。大慧。汝當於諸佛國土中。為諸佛子。說汝自心現見一切虛妄境界。爾時世尊。重說偈言。色於心中無。心依境見有。內識眾生見。身資生住處。心意與意識。自性及五法。二種無我凈。如來如是說。長短有無等。展轉互相生。以無故成有。以有故成無。分別微塵體。不起色妄想。但心安住處。惡見不能凈。非妄智境界。聲聞亦不知。如來之所說。自覺之境界。攝大乘論云。又此識。皆唯有識。都無義故。此中以何為喻顯示。應知夢等為喻顯示。謂如夢中。都無其義。獨唯有識。雖種種色聲香味觸。舍林地山。似義影現。而於此中都無有義。由此喻顯。應隨了知。一切時處。皆唯有識。夫從心現境。結業受生。不出三細六粗九相之法。如石壁釋云。唯一夢心。喻如有一人。忽然睡著作夢。見種種事。起心分別。唸唸無間。于其違順。深生取著。為善為惡。是親是疏。于善於親。則種種惠利。于惡于疏。則種種陵損。或有報恩受樂
【現代漢語翻譯】 現代漢語譯本 兔角也是這樣。因為牛角是真實存在的，所以說兔角不存在。Mahamati（大慧）。而且，如果將牛角分解成微塵，再來分辨這些微塵的相狀，是無法看到的。那麼，根據哪些法存在，哪些法不存在，才能說它存在或不存在呢？如果像這樣觀察，其他的法也是一樣的。Mahamati（大慧），你應該遠離對兔角、牛角、虛空和色相差異的虛妄分別見解等等。Mahamati（大慧），你也應該為諸位菩薩宣說遠離兔角等相的道理。Mahamati（大慧），你應該明白，這都是自心所見的虛妄分別之相。Mahamati（大慧），你應該在諸佛國土中，為諸佛子宣說你自心所現見的一切虛妄境界。 這時，世尊再次說了偈語：『色相在心中本不存在，心依附於外境才顯現為存在。內在的識是眾生所見，是身體和資生物的住所。心、意和意識，自性和五法，兩種無我清凈的道理，如來是這樣說的。長短、有無等等，輾轉互相產生。因為沒有，所以才成就為有；因為有，所以才成就為沒有。分別微塵的體性，不會生起對色相的虛妄想法。只要心安住在正念之處，邪惡的見解就不能使它不清凈。這不是虛妄分別智的境界，聲聞乘的修行者也不知道。這是如來所說的，自覺自證的境界。』 《攝大乘論》中說：『而且，這識都是唯識，根本沒有外境的緣故。』這裡用什麼比喻來顯示呢？應該知道用夢等來比喻顯示。就像在夢中，根本沒有真實的外境，只有識的存在。雖然有種種色、聲、香、味、觸，舍、林、地、山，好像外境的影子顯現，但實際上這裡根本沒有真實的外境。通過這個比喻來顯示，應該隨之了知，一切時處，都只是唯識。從心顯現境界，結業受生，不出三細六粗九相之法。如石壁釋所說：『唯一夢心，譬如有一個人，忽然睡著做夢，見到種種事情，生起心來分別，唸唸沒有間斷，對於順境和逆境，深深地產生執著。認為是善是惡，是親是疏。對於善和親，就給予種種恩惠利益；對於惡和疏，就給予種種凌辱損害。或者有報恩而享受快樂，'
【English Translation】 English version A rabbit's horn is also like that. Because a cow's horn exists, it is said that a rabbit's horn does not exist. Mahamati (Great Wisdom). Moreover, if a cow's horn is broken down into dust particles, and then one tries to distinguish the characteristics of these dust particles, it cannot be seen. Then, based on which dharmas exist and which dharmas do not exist, can it be said to exist or not exist? If one observes in this way, other dharmas are also the same. Mahamati (Great Wisdom), you should stay away from the false discriminatory views of rabbit horns, cow horns, emptiness, and differences in form, etc. Mahamati (Great Wisdom), you should also explain to all Bodhisattvas the principle of staying away from the characteristics of rabbit horns, etc. Mahamati (Great Wisdom), you should understand that these are all false discriminatory appearances seen by your own mind. Mahamati (Great Wisdom), you should, in the Buddha lands, explain to all Buddha's children all the false realms that you see manifested by your own mind. At this time, the World Honored One spoke the verse again: 'Form does not exist in the mind, the mind relies on external objects to appear as existing. The inner consciousness is what sentient beings see, it is the dwelling place of the body and its resources. Mind, intellect, and consciousness, self-nature and the five dharmas, the two kinds of selflessness and purity, this is what the Tathagata says. Long and short, existence and non-existence, etc., arise from each other in turn. Because of non-existence, it becomes existence; because of existence, it becomes non-existence. Distinguishing the nature of dust particles, does not give rise to false thoughts about form. As long as the mind dwells in the place of right mindfulness, evil views cannot make it impure. This is not the realm of false discriminatory wisdom, and the practitioners of the Sravaka vehicle do not know it. This is what the Tathagata said, the realm of self-awareness and self-realization.' The Mahayana-samgraha says: 'Moreover, this consciousness is all only consciousness, because there is no external object at all.' What analogy is used here to show this? It should be known that dreams, etc., are used as analogies to show this. Just like in a dream, there is no real external object at all, only the existence of consciousness. Although there are various forms, sounds, smells, tastes, and tactile sensations, houses, forests, lands, and mountains, which seem like shadows of external objects, in reality there is no real external object here at all. Through this analogy, it should be understood that at all times and in all places, it is only consciousness. From the mind manifesting the realm, the formation of karma and the reception of rebirth, it does not go beyond the three subtle, six coarse, and nine aspects of the Dharma. As the Stone Wall Explanation says: 'The one dream mind is like a person who suddenly falls asleep and dreams, seeing all kinds of things, and the mind arises to discriminate, without interruption from thought to thought, and deeply attaches to favorable and unfavorable circumstances. Considering whether it is good or bad, whether it is close or distant. For good and close, one gives all kinds of favors and benefits; for evil and distant, one gives all kinds of insults and harms. Or there is repaying kindness and enjoying happiness,'
。或有報怨受苦。忽然覺來。上事都遣。如有一人者。即真如一心也。忽然睡著者。即不覺無明忽起也。作夢者。最初三細業識相也。見者。第二轉識相也。種種事者。第三現識相也。起心分別者。最初六粗境智相也。唸唸無間者。第二相續相也。于其違順深生取著者。第三執取相也。為善為惡是親是疏者。第四計名字相也。于善於惡得損益者。第五起業相也。受苦樂報者。業系苦相也。忽然覺來上事都遣者。即覺唯心。得入宗鏡。故云。佛者。覺也。如睡夢覺。如蓮華開。
宗鏡錄卷第五十六
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第五十七
慧日永明寺主智覺禪師延壽集
夫楞伽經所明三種識。謂真識。現識。及分別事識。此中三識。於八識中。如何分別。
答。真謂本覺。現謂第八。餘七俱名分別事識。雖第七識不緣外塵。緣第八故。名分別事。真謂本覺者。即八識之性。經中有明九識。於八識外。立九識名。即是真識。若約性收。亦不離八識。以性遍一切處故。
問。但說賴耶等八識。俗諦已顯。云何說十一種識。又究竟指歸。唯一真實性。復云何說廣略等諸識。
答。因相顯性。非無所以
【現代漢語翻譯】 現代漢語譯本：或者有人因為報應而遭受痛苦，忽然醒悟過來，之前的事情都放下了。這裡面，『如有一人者』，指的就是真如一心（Tathata One Mind）。『忽然睡著者』，指的就是不覺的無明（Avidya）突然生起。『作夢者』，指的是最初的三細業識（Three Subtle Consciousnesses）：業識相（Karma Consciousness Aspect）。『見者』，指的是第二轉識相（Turning Consciousness Aspect）。『種種事者』，指的是第三現識相（Manifestation Consciousness Aspect）。『起心分別者』，指的是最初的六粗境智相（Six Coarse Realm-Wisdom Aspects）。『唸唸無間者』，指的是第二相續相（Continuity Aspect）。『于其違順深生取著者』，指的是第三執取相（Grasping Aspect）。『為善為惡是親是疏者』，指的是第四計名字相（Name Calculation Aspect）。『于善於惡得損益者』，指的是第五起業相（Karma Arising Aspect）。『受苦樂報者』，指的是業系苦相（Karma-bound Suffering Aspect）。『忽然覺來上事都遣者』，指的是覺悟唯心（Mind-Only），得以進入宗鏡（Mirror of the Source）。所以說，佛（Buddha）就是覺悟。如同從睡夢中醒來，如同蓮花開放。
《宗鏡錄》卷第五十六
戊申年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第五十七
慧日永明寺主智覺禪師延壽集
《楞伽經》（Laṅkāvatāra Sūtra）所闡明的有三種識，即真識（True Consciousness）、現識（Manifestation Consciousness）以及分別事識（Discriminating Consciousness）。這三種識在八識（Eight Consciousnesses）中，應該如何區分呢？
回答：真識指的是本覺（Original Enlightenment），現識指的是第八識（Eighth Consciousness，阿賴耶識 Alaya-vijñāna），其餘七個都叫做分別事識。雖然第七識（Seventh Consciousness，末那識 Manas-vijñāna）不緣外塵，但因為它緣第八識，所以也叫做分別事識。真識指的是本覺，也就是八識的自性。經典中也有提到九識（Ninth Consciousness），在八識之外，建立九識的名稱，那就是真識。如果從自性的角度來歸納，它也沒有離開八識，因為自性遍及一切處。
問：只說賴耶識（Ālaya-vijñāna）等八識，俗諦（Conventional Truth）已經很明顯了，為什麼還要說十一種識（Eleven Consciousnesses）？而且究竟的指歸，是唯一的真實自性（True Nature），又為什麼要說廣略等各種識呢？
答：因為有現象（相）才能顯現自性（性），不是沒有原因的。
【English Translation】 English version: Or, someone suffers due to retribution, but suddenly awakens and lets go of all previous matters. Here, 'as if there were a person' refers to the Tathata One Mind. 'Suddenly falling asleep' refers to the sudden arising of unawakened ignorance (Avidya). 'Dreaming' refers to the initial Three Subtle Consciousnesses: the Karma Consciousness Aspect. 'Seeing' refers to the second Turning Consciousness Aspect. 'Various matters' refers to the third Manifestation Consciousness Aspect. 'Arising thoughts and discriminations' refers to the initial Six Coarse Realm-Wisdom Aspects. 'Thoughts arising without interruption' refers to the second Continuity Aspect. 'Deeply grasping at what is agreeable or disagreeable' refers to the third Grasping Aspect. 'Considering good and evil, closeness and distance' refers to the fourth Name Calculation Aspect. 'Gaining benefit or loss from good and evil' refers to the fifth Karma Arising Aspect. 'Experiencing the retribution of suffering and joy' refers to the Karma-bound Suffering Aspect. 'Suddenly awakening and letting go of all previous matters' refers to awakening to Mind-Only, thereby entering the Mirror of the Source (Zongjing). Therefore, it is said that a Buddha is one who is awakened, like awakening from a dream, like a lotus flower blooming.
Zongjing Lu (Record of the Mirror of the Source), Volume 56
Engraved in the Wushen Year by the Grand Repository Directorate Taisho Tripitaka, Volume 48, No. 2016, Zongjing Lu
Zongjing Lu, Volume 57
Compiled by Chan Master Zhijue Yanshou, Abbot of Huiri Yongming Temple
The Laṅkāvatāra Sūtra explains three types of consciousness: True Consciousness, Manifestation Consciousness, and Discriminating Consciousness. How are these three consciousnesses distinguished within the Eight Consciousnesses?
Answer: True Consciousness refers to Original Enlightenment; Manifestation Consciousness refers to the Eighth Consciousness (Alaya-vijñāna); the remaining seven are all called Discriminating Consciousness. Although the Seventh Consciousness (Manas-vijñāna) does not perceive external objects, it is still called Discriminating Consciousness because it perceives the Eighth Consciousness. True Consciousness refers to Original Enlightenment, which is the nature of the Eight Consciousnesses. Some sutras mention the Ninth Consciousness; establishing the name of the Ninth Consciousness outside of the Eight Consciousnesses, that is True Consciousness. If categorized according to nature, it is not separate from the Eight Consciousnesses, because nature pervades all places.
Question: If only the Eight Consciousnesses, such as the Ālaya-vijñāna, are discussed, the Conventional Truth is already clear. Why then speak of Eleven Consciousnesses? Furthermore, if the ultimate destination is the one True Nature, why speak of various consciousnesses, both broad and concise?
Answer: The nature is revealed through phenomena (aspects), it is not without reason.
。攝未歸本。自有端由。攝大乘論云。若不定明一切法唯有識。真實性則不得顯現。若不具說十一識。說俗諦不盡。若止說前五識。唯得俗諦根本。不得俗諦差別義。若說俗諦不遍。真識則不明瞭。真不明瞭。則遣俗不盡。是故具說十一識。通攝俗諦。是以了俗無性。即達真空。真空雖空。而不壞相。俗有雖有。恒常體虛。是知隨緣非有之真諦。恒不異事而顯現。寂滅非無之俗諦。恒不異真而成立。上來所引二識。三識。八識。九識。十一識等。不出一心宗。所以楞伽經云。一切諸度門。佛心為第一。又云。佛語心為宗。無門為法門。所言宗者。謂心實處。約其真心之性。隨其義開體用二門。即同起信立心真如門。心生滅門。真如是體。生滅是用。然諸識不出體用二心。一體心。是寂滅心。即九識體。二用心。是生滅心。即前八識用。體用隱顯。說為二心。以用即體故。生滅即不生滅。以體即用故。不生滅即生滅。以生滅無性。用而不多。以寂滅隨緣。體而非一。非多非一體用常冥。而一而多。體用恒現。識性是體。識相是用。體用互成。皆歸宗鏡。唯識疏鈔云。識性識相。無不歸心。心王心所。皆名唯識者。謂圓成實性。是識性。依他起性。是識相。皆不離心也。或可諸無為法。名識性。得等分位。色等所變。是識
相。皆不離心也。識之相應名心所。識之自性名心王。心王最勝。稱之為主。攝所從心。名歸心。攝得等分位。兼色等所變。歸於見分等。名泯相。性相不相離。總名唯識也。
問。境不離識。識不離境者。何只云唯識。不名唯境。
答。雖互相生。境從識變。然古釋。境由心分別方生。由心生故。名唯識。識不由境分別生。不由境故。不可名唯境。
問。心是境家增上緣。境假心生。名唯識。境是心家所緣緣。心假境生。應名唯境。
答。離心執境是虛妄。為遮妄心名唯識。悟心無我出沉淪。不約二緣名唯境。又有境無境。皆是自心。其心悉生。一若緣有境生心者。即是自識相分。一切實境。不離能緣之心。于自識外。實無其境。二若緣無境生心者。如獨生散意。緣過去未來。空華兔角一切無法時。心亦起故。如百法鈔云。舊云。緣無不生慮不正。
問。何以不正。
答。如緣空華兔角一切無法時。心亦起故。何以。言緣無不生慮耶。故知有獨影境內心相分。此相分望見分。亦成所緣緣義。若無內心相分。其心即不生。唐三藏云。境非真慮起。證知唯有識。雖遍計所執相。雖即非真。而不無內心相分能牽生心故。由此四句分別。一無影有質。其心不生。二有影無質。其心得生
【現代漢語翻譯】 現代漢語譯本： 相（Lakshana，表象）。一切都不離心。與識相應的稱為心所（Caitasika，心所法）。識的自性稱為心王（Citta，心）。心王最為殊勝，被稱為主宰。所攝從於心，稱為歸心。攝得等分位，兼及色等所變，歸於見分等，稱為泯相。性相不相離，總稱為唯識。
問：境（Vishaya，客體）不離識（Vijnana，識），識不離境，為什麼只說唯識，而不說唯境？
答：雖然互相生起，境從識轉變而來。然而古時的解釋是，境由心分別才產生，因為由心生起，所以稱為唯識。識不由境分別而生，因為不由境，所以不可稱為唯境。
問：心是境的增上緣（Adhipati-pratyaya，增上緣），境假借心而生，所以稱為唯識。境是心的所緣緣（Alambana-pratyaya，所緣緣），心假借境而生，應該稱為唯境。
答：離開心而執著于境是虛妄的，爲了遮止虛妄的心，所以稱為唯識。領悟心無我（Anatta，非我）才能脫離沉淪。不依據這兩種緣，所以不稱為唯境。又有境和無境，都是自心所現。其心都會生起。如果緣于有境而生心，那就是自識的相分（Nimitta-bhaga，相分），一切真實的境，不離能緣的心。在自識之外，實際上沒有那個境。如果緣于無境而生心，比如獨生散意，緣於過去、未來、空華（虛幻的花朵）、兔角（兔子頭上不可能有的角）等一切不存在的事物時，心也會生起。如《百法鈔》所說：舊的說法是，緣于無而生起的思慮是不正的。
問：為什麼說是不正的？
答：比如緣于空華、兔角等一切不存在的事物時，心也會生起。為什麼說緣于無就不會產生思慮呢？所以可知有獨影境（Manograhya，獨影境），是內心相分。這相分對於見分（Darsana-bhaga，見分）來說，也成為所緣緣的意義。如果沒有內心相分，心就不會生起。唐三藏（玄奘）說：境並非真實的，思慮才會生起，這證明只有識。雖然遍計所執相（Parikalpita-lakshana，遍計所執相）並非真實，但並非沒有內心相分能夠牽引生心。由此四句分別：一、無影有質，其心不生。二、有影無質，其心得生。
【English Translation】 English version: Lakshana (相, appearance). Everything does not depart from the mind. That which corresponds with consciousness is called Caitasika (心所, mental functions). The self-nature of consciousness is called Citta (心, mind). The Citta is the most supreme and is called the master. What is governed follows the mind, and this is called 'returning to the mind.' Comprehending equal divisions, along with transformations of form, returning to the 'seeing' aspect, etc., is called 'obliterating appearances.' Nature and appearance are inseparable, and all of this is collectively called Vijnapti-matrata (唯識, Consciousness-only).
Question: If the Vishaya (境, object) does not depart from Vijnana (識, consciousness), and consciousness does not depart from the object, why is it only called 'Consciousness-only' and not 'Object-only'?
Answer: Although they arise mutually, the object transforms from consciousness. However, ancient explanations state that the object arises only through the mind's discrimination. Because it arises from the mind, it is called 'Consciousness-only.' Consciousness does not arise from the object's discrimination; because it does not depend on the object, it cannot be called 'Object-only.'
Question: The mind is the Adhipati-pratyaya (增上緣, dominant condition) for the object, and the object arises by relying on the mind, so it is called 'Consciousness-only.' The object is the Alambana-pratyaya (所緣緣, object condition) for the mind, and the mind arises by relying on the object, so it should be called 'Object-only.'
Answer: To cling to the object apart from the mind is illusory. To negate the deluded mind, it is called 'Consciousness-only.' Realizing the absence of self (Anatta, 無我) in the mind liberates from suffering. Not relying on these two conditions, it is not called 'Object-only.' Furthermore, both the existence and non-existence of objects are manifestations of one's own mind. The mind arises in all cases. If the mind arises from an existing object, then that is the Nimitta-bhaga (相分, image-aspect) of one's own consciousness. All real objects do not depart from the mind that cognizes them. Outside of one's own consciousness, there is actually no such object. If the mind arises from a non-existent object, such as a solitary, scattered thought, contemplating the past, future, 空華 (empty flowers), 兔角 (rabbit horns), and all other non-existent things, the mind still arises. As the Bai Fa Chao (百法鈔) says: The old saying is, 'Thinking that arises from non-existence is incorrect.'
Question: Why is it incorrect?
Answer: For example, when contemplating 空華 (empty flowers), 兔角 (rabbit horns), and all other non-existent things, the mind still arises. Why then say that thinking does not arise from non-existence? Therefore, it is known that there is a Manograhya (獨影境, solitary shadow object), which is the internal image-aspect. This image-aspect, in relation to the Darsana-bhaga (見分, seeing-aspect), also becomes the meaning of the object condition. If there were no internal image-aspect, the mind would not arise. Tang Sanzang (唐三藏, Xuanzang) said: 'The object is not real, thought arises, proving that there is only consciousness.' Although the Parikalpita-lakshana (遍計所執相, completely conceptualized nature) is not real, it is not without an internal image-aspect that can draw forth the mind. From this, four statements can be distinguished: 1. Without an image but with substance, the mind does not arise. 2. With an image but without substance, the mind arises.
。三影質俱有。心生可知。四影質俱無。心亦得起。即根本智。證真如是。唯識論云。有境牽生心。若真理為境。能牽生智心。若俗諦為境。能牽生識心。則未有無心境。曾無無境心。
問。八識之中。約因位初地已去。幾識成無漏。
答。古德釋云。唯六七二識成無漏。六即第六識。初地門中二十二心。所。成妙觀察智。七即第七識。二十二心。所。成平等性智。此二智品相應。俱離障染。故名無漏。若五八等識。定是有漏。
問。云何第六得成無漏耶。
答。謂初地入無漏心時。斷分別二障種現習氣。故無漏。
問。第六能斷惑。斷惑成無漏。第七不能斷惑。何故亦成無漏。
答。謂第七識是第六所依根。第六是能依識。能依識既成無漏。第七所依亦成無漏。謂第六入生法二空觀時。第七識中俱生我法二執。現行。伏令不起故。第七成無漏。
問。何故第八是有漏耶。
答。第八是總報主。持種受熏。若因中便成無漏。即一切有漏雜染種子皆散失故。即便成佛。何用更二劫修行耶。
問。前五既非是總報主。何故不成無漏。
答。前五根是第八親相分。能變第八既是有漏。所變五根亦有漏。五根是所依尚有漏。能依五識。亦成有漏也。如上依經論
【現代漢語翻譯】 現代漢語譯本：三者，影子和實體都存在，心的生起是可以知道的。四者，影子和實體都不存在，心也可以生起。這就是根本智（Mula-jnana），證悟真如（Tathata）的境界。《唯識論》（Vijnaptimatrata-sastra）說：『有境牽引生心，如果真理作為所觀之境，就能牽引生起智慧之心；如果世俗諦（Samvriti-satya）作為所觀之境，就能牽引生起識心。』所以，沒有無心而有境的情況，也從未有過無境而有心的情況。
問：在八識（Eight Consciousnesses）之中，從因位（Causal Stage）初地（First Bhumi）開始，有幾個識可以成為無漏（Anasrava，無煩惱）？
答：古德解釋說，只有第六識和第七識可以成為無漏。第六識，即第六意識（Mano-vijnana），在初地門中，與二十二個心所（Caitasikas）相應，成就妙觀察智（Pratyaveksana-jnana）。第七識，即第七末那識（Manas），與二十二個心所相應，成就平等性智（Samata-jnana）。這兩種智慧品類相應，都遠離了障礙和染污，所以稱為無漏。如果第五識和第八識等，一定是屬於有漏（Sasrava，有煩惱）的。
問：為什麼第六識可以成為無漏呢？
答：因為初地進入無漏心時，斷除了分別二障（Dvi-vidha-avarana，煩惱障和所知障）的種子、現行和習氣，所以成為無漏。
問：第六識能夠斷惑（Klesha），斷惑才能成為無漏。第七識不能斷惑，為什麼也能成為無漏呢？
答：因為第七識是第六識所依之根，第六識是能依之識。能依之識既然成為無漏，第七識這個所依之根也成為無漏。當第六識進入生法二空觀（Dharma-sunyata，人空和法空）時，第七識中的俱生我法二執（Sahaja-ahamkara-mama-kara，與生俱來的我執和法執）的現行被壓伏，使其不起作用，所以第七識成為無漏。
問：為什麼第八識是有漏的呢？
答：第八識是總報主（Sarva-vipaka-adhipati），具有持種（種子）和受熏（熏習）的功能。如果在因地中就成為無漏，那麼一切有漏雜染的種子都會散失，這樣就直接成佛了，又何必再用二劫（Kalpa）的時間修行呢？
問：前五識既然不是總報主，為什麼不能成為無漏呢？
答：前五根（五根，眼耳鼻舌身）是第八識的親相分（Svabhaga），能變現第八識既然是有漏的，所變現的五根也是有漏的。五根是所依，尚且是有漏的，那麼能依的五識（五識，眼識、耳識、鼻識、舌識、身識）也成為有漏的。以上是依據經論所說。
【English Translation】 English version: Three, both the shadow and the substance exist, and the arising of the mind can be known. Four, neither the shadow nor the substance exists, and the mind can still arise. This is the Fundamental Wisdom (Mula-jnana), the realization of Suchness (Tathata). The Treatise on Consciousness-Only (Vijnaptimatrata-sastra) says: 'The object pulls and generates the mind. If truth is taken as the object of contemplation, it can pull and generate the mind of wisdom; if conventional truth (Samvriti-satya) is taken as the object of contemplation, it can pull and generate the mind of consciousness.' Therefore, there is no situation where there is no mind but there is an object, and there has never been a situation where there is no object but there is a mind.
Question: Among the Eight Consciousnesses, from the causal stage (Causal Stage) of the First Bhumi (First Bhumi) onwards, how many consciousnesses can become unconditioned (Anasrava, without defilements)?
Answer: Ancient masters explain that only the sixth and seventh consciousnesses can become unconditioned. The sixth consciousness, namely the sixth mental consciousness (Mano-vijnana), in the gate of the First Bhumi, corresponds to twenty-two mental factors (Caitasikas), accomplishing the Wisdom of Wonderful Observation (Pratyaveksana-jnana). The seventh consciousness, namely the seventh Manas consciousness (Manas), corresponds to twenty-two mental factors, accomplishing the Wisdom of Equality (Samata-jnana). These two types of wisdom correspond to each other, and both are free from obstacles and defilements, so they are called unconditioned. If the first five consciousnesses and the eighth consciousness, etc., are definitely conditioned (Sasrava, with defilements).
Question: How can the sixth consciousness become unconditioned?
Answer: Because when entering the unconditioned mind in the First Bhumi, the seeds, manifestations, and habitual tendencies of the two kinds of discrimination obstacles (Dvi-vidha-avarana, afflictive and cognitive obscurations) are cut off, so it becomes unconditioned.
Question: The sixth consciousness can sever afflictions (Klesha), and severing afflictions leads to becoming unconditioned. The seventh consciousness cannot sever afflictions, so why can it also become unconditioned?
Answer: Because the seventh consciousness is the root upon which the sixth consciousness relies, and the sixth consciousness is the consciousness that relies on it. Since the consciousness that relies on it has become unconditioned, the root upon which the seventh consciousness relies also becomes unconditioned. When the sixth consciousness enters the contemplation of the emptiness of self and phenomena (Dharma-sunyata, emptiness of person and emptiness of phenomena), the innate attachment to self and phenomena (Sahaja-ahamkara-mama-kara, innate self-grasping and grasping at what belongs to self) in the seventh consciousness is suppressed, preventing it from arising, so the seventh consciousness becomes unconditioned.
Question: Why is the eighth consciousness conditioned?
Answer: The eighth consciousness is the master of the overall retribution (Sarva-vipaka-adhipati), with the function of holding seeds and receiving熏習(habitual influences). If it were to become unconditioned in the causal stage, then all the conditioned and defiled seeds would be scattered, and one would directly become a Buddha. Why would one need to cultivate for two kalpas (Kalpa)?
Question: Since the first five consciousnesses are not the master of the overall retribution, why can't they become unconditioned?
Answer: The first five roots (five sense organs, eye, ear, nose, tongue, body) are the close aspect-division (Svabhaga) of the eighth consciousness. Since the eighth consciousness that can transform is conditioned, the five roots that are transformed are also conditioned. The five roots are the basis of reliance, and since they are conditioned, the five consciousnesses (five sense consciousnesses, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) that rely on them also become conditioned. The above is based on what is said in the sutras and treatises.
分別諸識。開合不同。皆依體用。約體則無差而差。以全用之體不礙用故。約用則差而無差。以全體之用不失體故。如舉海成波不失海。舉波成海不礙波。非有非無。方窮識性。不一不異。可究心原。如古德云。約諸識門。雖一多不定。皆是體用緣起。本末相收。本者九識。末者五識。從本向末。寂而常用。從末向本。用而常寂。寂而常用。故靜而不結。用而常寂。故動而不亂。靜而不結。故真如是緣起。動而不亂。故緣起是真如。真如是緣起故。無涅槃不生死。即八九為六七。緣起是真如故。無生死不涅槃。即六七為八九。無生死不涅槃故。法界皆生死。無涅槃不生死故。法界皆涅槃。法界皆涅槃。故生死非雜亂。法界皆生死。故涅槃非寂靜。生死非雜亂。眾生即是佛。涅槃非寂靜。佛即是眾生。是以法界違故。說涅槃是生死。即理隨情用。法界順故。說生死是涅槃。即情隨理用。如此明時。說情非理外。理非情外。情非理外故。所以即實說六七為八九。實者。體也。理非情外故。所以即假說八九為六七。假者。用也。以假實無礙。故人法俱空。以體用無礙。故空無可空。人法俱空。故說絕待。空無可空。故言妙用。如斯說者。亦是排情之言。論其至實者。不可以名相得。至極者。不可以二諦辯。不可以名相得。故
【現代漢語翻譯】 現代漢語譯本 分別諸識（各種意識）。開合不同。都是依據體和用。從體上來說，無差別而有差別，因為全體之用不妨礙體。從用上來說，有差別而無差別，因為全體之用不失去體。比如舉海成波不失去海的本質，舉波成海不妨礙波的存在。非有非無，才能窮盡識的本性。不一不異，可以探究心的根源。如同古代德行高尚的人說：『從各種識的角度來說，雖然一和多不定，都是體用緣起。本和末相互收攝。本是九識（第九識，阿摩羅識），末是五識（眼識、耳識、鼻識、舌識、身識）。從本向末，寂靜而常用；從末向本，用而常寂靜。寂靜而常用，所以靜止而不凝結；用而常寂靜，所以動而不散亂。靜止而不凝結，所以真如（事物的本性）就是緣起；動而不散亂，所以緣起就是真如。真如是緣起，所以沒有涅槃（寂滅）不是生死（輪迴）；就是說第八識和第九識轉為第六識和第七識。緣起是真如，所以沒有生死不是涅槃；就是說第六識和第七識轉為第八識和第九識。沒有生死不是涅槃，所以法界（宇宙萬有）都是生死。沒有涅槃不是生死，所以法界都是涅槃。法界都是涅槃，所以生死不是雜亂的。法界都是生死，所以涅槃不是寂靜的。生死不是雜亂的，眾生就是佛。涅槃不是寂靜的，佛就是眾生。因此，從法界相違的角度來說，說涅槃是生死，就是依理隨順情用。從法界相順的角度來說，說生死是涅槃，就是依情隨順理用。如此明白時，說情不在理外，理不在情外。情不在理外，所以即實說第六識和第七識轉為第八識和第九識。實，是體。理不在情外，所以即假說第八識和第九識轉為第六識和第七識。假，是用。因為假和實沒有障礙，所以人法都空。因為體和用沒有障礙，所以空無可空。人法都空，所以說絕待（超越對待）。空無可空，所以說妙用。如此說法，也是爲了排除情執。論到最真實的地方，不可以名相得到。到達極點的地方，不可以用二諦（世俗諦和勝義諦）來辯論。不可以名相得到，所以』
【English Translation】 English version Distinguishing the various consciousnesses (vijnanas). Their opening and closing are different, but all rely on essence (tathata) and function (karma). Speaking from the perspective of essence, there is no difference yet there is difference, because the essence of complete function does not obstruct function. Speaking from the perspective of function, there is difference yet there is no difference, because the function of complete essence does not lose essence. For example, raising the ocean to form waves does not lose the ocean; raising the waves to form the ocean does not obstruct the waves. Neither existent nor non-existent, only then can one exhaust the nature of consciousness. Neither one nor different, one can investigate the origin of the mind. As the ancient virtuous ones said: 'Speaking from the perspective of the various consciousnesses, although one and many are uncertain, all are the arising of essence and function through conditions (pratityasamutpada). The root and the branch mutually contain each other. The root is the ninth consciousness (Alaya-vijnana), the branch is the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses). From the root towards the branch, it is stillness yet constant function; from the branch towards the root, it is function yet constant stillness. Stillness yet constant function, therefore it is still without congealing. Function yet constant stillness, therefore it is moving without being chaotic. Stillness without congealing, therefore Suchness (tathata) is conditioned arising. Moving without being chaotic, therefore conditioned arising is Suchness. Because Suchness is conditioned arising, there is no Nirvana (liberation) that is not Samsara (cyclic existence); that is, the eighth and ninth consciousnesses become the sixth and seventh consciousnesses. Because conditioned arising is Suchness, there is no Samsara that is not Nirvana; that is, the sixth and seventh consciousnesses become the eighth and ninth consciousnesses. Because there is no Samsara that is not Nirvana, the Dharma Realm (universe) is all Samsara. Because there is no Nirvana that is not Samsara, the Dharma Realm is all Nirvana. The Dharma Realm is all Nirvana, therefore Samsara is not chaotic. The Dharma Realm is all Samsara, therefore Nirvana is not quiescent. Samsara is not chaotic, sentient beings are Buddhas. Nirvana is not quiescent, Buddhas are sentient beings.' Therefore, from the perspective of the Dharma Realm being contrary, it is said that Nirvana is Samsara, which is following emotions with reason. From the perspective of the Dharma Realm being in accordance, it is said that Samsara is Nirvana, which is following reason with emotions. When this is understood, it is said that emotions are not outside of reason, and reason is not outside of emotions. Because emotions are not outside of reason, therefore, in reality, it is said that the sixth and seventh consciousnesses become the eighth and ninth consciousnesses. Reality is essence. Because reason is not outside of emotions, therefore, conventionally, it is said that the eighth and ninth consciousnesses become the sixth and seventh consciousnesses. Convention is function. Because convention and reality are without obstruction, therefore both persons (pudgala) and dharmas (phenomena) are empty. Because essence and function are without obstruction, therefore there is no emptiness to be emptied. Because both persons and dharmas are empty, it is said to be beyond duality. Because there is no emptiness to be emptied, it is said to be wondrous function. Such a teaching is also to dispel emotional attachments. Speaking of the ultimate reality, it cannot be obtained through names and forms. Reaching the ultimate point, it cannot be debated with the two truths (conventional truth and ultimate truth). It cannot be obtained through names and forms, therefore'
非言像能詮。不可以二諦辯。故非有無能說。故云至理無言。賢聖默然。言語道斷。心行處滅。正可以神會。不可以心求。
問。覺海澄源。一心湛寂。云何最初。起諸識浪。
答。雖云識浪。起處無從。無始無生。能窮識性。只謂不覺。忽爾念生。猶若澄瀾。欻然風起。不出不入。洶涌之洪浪滔天。非內非外。顛倒之狂心遍境。起信論云。以不知真法一故。心不相應。忽然念動。名為無明。此是現根本無明。最極微細。未有能所王數差別。故云不相應。非同心王心所相應也。唯此無明為染法之原。最極微細。更無染法能為此本。故云忽然念起也。無明之前。無別有法為始集之本。故云無始。則是忽然義。非約時節以說忽然而起。無初故也。又釋摩訶衍論云。不如實知真如法一故。不覺心起者。即是顯示根本不覺之起因緣。根本不覺。何因緣故。得起而有。因不如故。得起而有。何等法中而不如耶。謂三法中而不如故。言不如者。當有何義。謂違逆義故。云何三法。一者實知一法。二者真如一法。三者一心一法。是名為三。實知法者。謂一切覺。即能達智。真如法者。謂平等理。即所達境。一心法者。謂一法界。即所依體。於此三法皆違逆故。無明元起。是故說言。謂不如實知真如法一故。不覺心起。彼
【現代漢語翻譯】 現代漢語譯本： 非言語和表象所能完全表達，也不可以用世俗諦和勝義諦這二諦來辯論。因此，不能用『有』或『無』來描述它，所以說至高的真理是無法用言語表達的，賢人和聖人對此保持沉默。言語的道路在此斷絕，心識的活動也在此止息。只能通過精神領會，而不能用心去尋求。
問：覺悟之海清澈澄明，一心湛然寂靜，為何最初會生起各種識浪？（識浪：指各種念頭和妄想）
答：雖然說是識浪，但它的生起之處是無從尋覓的。它是無始無生的，能夠窮盡識性的根源。只能說是因為不覺，忽然間念頭產生，就像平靜的湖面，突然颳起了風。它既不從外面進入，也不從裡面出來，洶涌的巨大波浪滔天而起。它既不在內，也不在外，顛倒的狂亂之心遍及一切境界。《起信論》（《大乘起信論》）中說：『因為不知道真如法是唯一的，所以心與真如不相應，忽然念頭動了，就叫做無明。』（無明：指對真理的迷惑和無知）這就是最初的根本無明，極其微細，還沒有能、所、王、數等差別，所以說『不相應』，不是指心王和心所的相應。只有這個無明是染法的根源，極其微細，沒有其他的染法能夠作為它的根本，所以說『忽然念起』。在無明之前，沒有其他的法作為最初聚集的根本，所以說是『無始』，這就是『忽然』的含義，不是從時間上來說忽然產生，因為沒有最初的開始。又《釋摩訶衍論》（可能是指《大乘起信論》的註釋）中說：『不如實地知道真如法是唯一的，所以不覺之心生起』，這就是顯示根本不覺的生起因緣。根本不覺，因為什麼因緣而生起呢？因為『不如』的緣故而生起。在什麼法中『不如』呢？在三種法中『不如』。所說的『不如』，是什麼意思呢？是違逆的意思。什麼是三種法呢？一是實知一法，二是真如一法，三是一心一法。這就是所說的三種法。『實知法』是指一切覺悟，也就是能通達的智慧。『真如法』是指平等的真理，也就是所通達的境界。『一心法』是指一法界，也就是所依止的本體。因為對這三種法都違逆，所以無明最初產生。因此說，『因為不如實地知道真如法是唯一的，所以不覺之心生起』。 彼 (彼：指前文所說的內容)
【English Translation】 English version: It cannot be fully expressed by words and images, nor can it be debated by the two truths (two truths: conventional truth and ultimate truth). Therefore, it cannot be described as 'being' or 'non-being,' hence it is said that the ultimate truth is beyond words, and sages and saints remain silent about it. The path of language is cut off here, and the activities of the mind cease here. It can only be understood through spiritual insight, and cannot be sought with the mind.
Question: The sea of enlightenment is clear and serene, and the one mind is still and tranquil. How do the waves of consciousness (waves of consciousness: referring to various thoughts and delusions) initially arise?
Answer: Although they are called waves of consciousness, their place of origin cannot be found. They are without beginning and without birth, and can exhaust the source of the nature of consciousness. It can only be said that because of non-awareness, thoughts suddenly arise, like a calm lake when the wind suddenly rises. It neither enters from the outside nor comes out from the inside, and the surging great waves rise to the sky. It is neither inside nor outside, and the deluded and mad mind pervades all realms. The Awakening of Faith Treatise (Mahayana Awakening of Faith Treatise) says: 'Because one does not know that true suchness is one, the mind does not correspond to true suchness, and suddenly a thought arises, which is called ignorance.' (ignorance: referring to delusion and ignorance of the truth) This is the initial fundamental ignorance, which is extremely subtle and has no distinctions of agent, object, king, or number, so it is said to 'not correspond,' not referring to the correspondence of the mind-king and mind-objects. Only this ignorance is the source of defilements, extremely subtle, and no other defilement can be its root, so it is said that 'thoughts suddenly arise.' Before ignorance, there is no other dharma as the initial gathering root, so it is said to be 'without beginning,' which is the meaning of 'suddenly,' not speaking of sudden arising in terms of time, because there is no initial beginning. Furthermore, the Explanation of the Mahayana Treatise (possibly referring to a commentary on the Mahayana Awakening of Faith Treatise) says: 'Because one does not truly know that true suchness is one, the non-awareness mind arises,' which shows the causal conditions for the arising of fundamental non-awareness. Why does fundamental non-awareness arise? It arises because of 'not being in accordance.' In what dharma is it 'not in accordance'? It is 'not in accordance' in three dharmas. What is meant by 'not in accordance'? It means opposition. What are the three dharmas? First, truly knowing the one dharma; second, true suchness as the one dharma; and third, the one mind as the one dharma. These are the three dharmas. 'Truly knowing the dharma' refers to all enlightenment, which is the wisdom that can penetrate. 'True suchness as the dharma' refers to the equal truth, which is the realm to be penetrated. 'The one mind as the dharma' refers to the one dharma realm, which is the supporting essence. Because one opposes these three dharmas, ignorance initially arises. Therefore, it is said, 'Because one does not truly know that true suchness is one, the non-awareness mind arises.' The (The: referring to the content mentioned earlier)
三種法。皆守一中。終不離。故通名一。又論云。以無明熏力。不覺心動。最初成其業識。因此業識。復生轉識等。論釋云。最初不覺。稱為第一業相。能見所見。無有差別。心王念法。不可分析。唯有精動隱流之義。故名為業。如是動流。只由不覺。第二轉相。以業相念為所依故。轉作能緣。流成了相。第三現相。以了別轉為所依。戲論境界。具足現前。所緣相分圓滿安布。依此見分。現彼相分。又動相者。動為業識。理極微細。謂本覺心。因無明風。舉體微動。微動之相。未能外緣。即不覺故。謂從本覺有不覺生。即為業相。喻如海微波。從靜微動。而未從此轉移本眾。轉相者。假無明力。資助業相。轉成能緣。有能見用。向外面起。即名轉相。雖有轉相。而未能現五塵所緣境相。喻如海波浪。假于風力。兼資微動。從此擊波。轉移而起。現相者。從轉相而成現相。方有色塵山河大地器世間等。仁王般若經云。爾時世尊告波斯匿王。汝先問云。復以何相而住觀察。菩薩摩訶薩。應如是觀。以幻化身而見幻化。正住平等。無有彼我。如是觀察。化利眾生。然諸有情。于久遠劫。初剎那識。異於木石。生得染凈。各自能為無量無數染凈識。本。從初剎那不可說劫。乃至金剛終一剎那。有不可說不可說識。生諸有情色心
【現代漢語翻譯】 現代漢語譯本 三種法，都堅守一個『中』（指中道實相），始終不偏離，所以總稱為『一』。又《攝大乘論》中說：由於無明的熏習力量，不覺之心開始動搖，最初形成了業識。因為這個業識，又產生了轉識等。《攝大乘論釋》解釋說：最初的不覺，稱為第一業相。能見和所見，沒有差別。心王（指第八識）的念法，不可分析，只有精微的動搖和隱微的流動的意義，所以稱為『業』。這樣的動搖和流動，只是由於不覺。第二轉相，以業相的念為所依，轉而成為能緣（能認識），流動形成了相。第三現相，以了別轉（指第六識）為所依，戲論的境界，完全顯現出來。所緣的相分圓滿地安立。依靠這個見分，顯現那個相分。又動相，動就是業識，道理極其微細，是指本覺心，因為無明風的作用，整體微微動搖。這微微動搖的相，還不能向外攀緣，就是不覺的緣故。就是說從本覺產生了不覺，這就是業相。比喻像大海的微波，從平靜到微微動搖，但還沒有從此轉移根本的體性。轉相，憑藉無明的力量，資助業相，轉成能緣，有了能見的作用，向外面生起，就叫做轉相。雖然有了轉相，但還不能顯現五塵（色、聲、香、味、觸）所緣的境相。比喻像大海的波浪，憑藉風的力量，加上微微的動搖，從此衝擊波浪，轉移而生起。現相，從轉相而成為現相，才有了色塵、山河大地、器世間等。《仁王般若經》中說：當時，世尊告訴波斯匿王（Prasenajit，古印度拘薩羅國國王）：你先前問，又用什麼相而安住觀察？菩薩摩訶薩，應當這樣觀察，以幻化的身體而見幻化的現象，安住在平等之中，沒有彼此的分別。這樣觀察，化度利益眾生。然而一切有情眾生，在久遠劫的最初剎那識，不同於木頭石頭，生來就具有染污和清凈的種子，各自能夠成為無量無數染污和清凈識的根本。從最初剎那不可說劫，乃至金剛喻定（Vajropama Samadhi）的最後一剎那，有不可說不可說的識，產生各種有漏心。
【English Translation】 English version The three dharmas all adhere to the 'middle' (referring to the Middle Way reality), never deviating from it, hence collectively called 'one'. Furthermore, the Mahāyānasaṃgraha states: Due to the force of ignorance (avidyā), the unawakened mind begins to stir, initially forming the karma-consciousness (ālaya-vijñāna). From this karma-consciousness, further arise the evolving consciousnesses (pravṛtti-vijñāna) and others. The Mahāyānasaṃgraha-bhāṣya explains: The initial unawakening is called the first karma-aspect (karma-lakṣaṇa). The seer and the seen are undifferentiated. The mind-king's (referring to the eighth consciousness) mode of thought is unanalyzable, possessing only the meaning of subtle stirring and hidden flowing, hence called 'karma'. Such stirring and flowing are solely due to unawakening. The second evolving-aspect (vartana-lakṣaṇa) relies on the thought of the karma-aspect, transforming into the able-to-cognize (the subject), and the flowing forms the aspect (the object). The third appearing-aspect (darśana-lakṣaṇa) relies on the discriminating transformation (referring to the sixth consciousness), and the realm of discursive thought is fully manifested. The object-aspect (viṣaya-bhāga) of what is cognized is completely established. Relying on this seeing-aspect (darśana-bhāga), that object-aspect is manifested. Furthermore, the moving-aspect, movement is the karma-consciousness, the principle is extremely subtle, referring to the original awakened mind (buddha-nature), due to the wind of ignorance, the entire body subtly stirs. This subtle stirring aspect cannot yet reach outward, which is the reason for unawakening. That is to say, from the original awakening arises unawakening, which is the karma-aspect. It is like a slight wave in the ocean, from stillness to subtle movement, but has not yet shifted from its fundamental essence. The evolving-aspect, relying on the power of ignorance, assists the karma-aspect, transforming into the able-to-cognize, having the function of being able to see, arising outward, which is called the evolving-aspect. Although there is the evolving-aspect, it cannot yet manifest the object-aspects of the five dusts (form, sound, smell, taste, touch). It is like ocean waves, relying on the power of the wind, combined with subtle movement, from this striking the waves, shifting and arising. The appearing-aspect, from the evolving-aspect becomes the appearing-aspect, only then are there form-dust, mountains, rivers, the great earth, the container world, and so on. The Benevolent Kings Sutra states: At that time, the World Honored One told King Prasenajit (Prasenajit, King of Kosala in ancient India): You asked earlier, with what aspect does one abide and observe? A Bodhisattva-Mahasattva should observe in this way, seeing illusory phenomena with an illusory body, abiding in equality, without the distinction of self and other. Observing in this way, transforming and benefiting sentient beings. However, all sentient beings, in the initial moment of consciousness in the distant past kalpas, are different from wood and stone, born with seeds of defilement and purity, each capable of becoming the root of countless defiled and pure consciousnesses. From the initial moment of unspeakable kalpas, up to the final moment of the Vajropama Samadhi (Vajropama Samadhi), there are unspeakable unspeakable consciousnesses, giving rise to various contaminated minds.
二法。色名色蘊。心名四蘊。皆積聚性。隱覆真實。古釋云。初剎那識異於木石者。有說。初識。隨於何趣。續生位中。最初剎那第八識也。識有緣慮。異於木石。有說初識。如楞伽經云。諸識有三種相。謂轉相。業相。真相。言真相者。本覺真心。不藉妄緣。名自真相。業相者。根本無明。起靜令動。動為業識。極微細故。轉相者。是能見相。依前業相。轉成能緣。雖有能緣。而未能顯所緣境故。現相者。即境界相。依前轉相。能現境故。又云。頓分別知自心現身。及身安立受用境界。如次即是根身。外器。色等五境。以一切時任運現故。此是三細。即本識故。最初業識。即為初。依生起門。為次第故。又遠劫來時。無初始。過未。無體。熏習。唯心妄念為初。違真起故。又從靜起動。名之為業。從內趣外。名之為轉。真如之性。不可增減。名為真相。亦名真識。此真識。即業轉現等三性。即神解性。不同虛空。通名識。亦名自相。不藉他成故。亦名智相。覺照性故。所以云。本覺真心。不藉妄緣。以真心之體。即是本覺。非動轉相。是覺性故。又釋云。初剎那識異於木石者。謂一念識。有覺受故。異於木石。即顯前念中有末心。所見赤白二穢。即同外器木石種類。此識生時。攬彼為身。故異木石。
問。遠
【現代漢語翻譯】 現代漢語譯本 二法：色稱為色蘊（Rūpa-skandha，構成物質存在的要素），心稱為四蘊（四大精神要素：受、想、行、識）。兩者都具有積聚的性質，能夠隱藏和覆蓋真實。
古代的解釋說，最初剎那的識（意識的瞬間）不同於木頭和石頭。有一種說法是，最初的識，無論投生到哪一道，在續生的位置中，最初剎那的識都是第八識（阿賴耶識，根本識）。識具有緣慮（認知和思考）的功能，因此不同於木頭和石頭。另一種說法是，最初的識，如《楞伽經》（Laṅkāvatāra Sūtra）所說，諸識有三種相：轉相（pravṛtti-vijñāna，轉變相）、業相（karma-vijñāna，業力相）、真相（satya-vijñāna，真實相）。
所謂真相，是指本覺真心（根本的覺悟之心），不依賴於虛妄的因緣，因此稱為自真相。業相，是指根本無明（根本的無知），使靜止的狀態開始運動，運動就成為業識。由於極其微細，所以難以察覺。轉相，是指能見之相（能認知的主體），依賴於之前的業相，轉變成能緣（能攀緣）。雖然有能緣，但還不能夠顯現所緣境（所認知的對象）。現相，就是境界相（所認知的境界），依賴於之前的轉相，能夠顯現境界。
《楞伽經》又說，頓然分別知自心所現的身，以及身所安立的受用境界，依次就是根身（感覺器官）、外器（外部世界）、色等五境（五種感官對像）。因為一切時都任運顯現，所以這是三細（三種微細的相），也就是本識（根本識）。最初的業識，就是最初的識，依據生起之門，成為次第。
又從遙遠的劫（kalpa，時間單位）以來，沒有初始，過去和未來都沒有實體，只有熏習（vāsanā，習氣），唯有心的虛妄念頭是最初的，因為違背了真理而生起。又從靜止狀態開始運動，稱為業。從內在趨向外在，稱為轉。真如（tathatā，事物的真實本性）的性質，不可增減，稱為真相，也稱為真識（真實的意識）。
這個真識，就是業、轉、現等三種性質，也就是神解性（精神理解的性質），不同於虛空。總稱為識，也稱為自相（自身的相），不依賴於其他而成就。也稱為智相（智慧的相），具有覺照的性質。所以說，本覺真心，不依賴於虛妄的因緣。因為真心之體，就是本覺，不是動轉之相，而是覺性。
又有解釋說，最初剎那的識不同於木頭和石頭，是指一念識（一個念頭的意識）具有覺受，因此不同於木頭和石頭。這顯示前念中有末心（微細的心），所見的赤白二穢（紅色和白色的不凈之物），就如同外在的木頭和石頭種類。這個識產生時，攝取它們作為自身，所以不同於木頭和石頭。
問：遙遠...
【English Translation】 English version The Two Dharmas: 'Rūpa' (form) is called the Rūpa-skandha (aggregate of form, the element constituting material existence). 'Mind' is called the four Skandhas (the four mental aggregates: feeling, perception, volition, and consciousness). Both have the nature of accumulation, concealing and covering the truth. Ancient explanations say that the initial moment of consciousness (kṣaṇa-citta) differs from wood and stone. One view is that the initial consciousness, in whatever realm it is reborn, in the state of continued existence, the initial moment of consciousness is the eighth consciousness (Ālaya-vijñāna, storehouse consciousness). Consciousness has the function of 'arousing' and 'considering', which differs from wood and stone. Another view is that the initial consciousness, as stated in the Laṅkāvatāra Sūtra, has three aspects: the transforming aspect (pravṛtti-vijñāna), the action aspect (karma-vijñāna), and the true aspect (satya-vijñāna). The so-called true aspect refers to the original enlightened true mind (根本的覺悟之心), which does not rely on false conditions, hence it is called the self-true aspect. The action aspect refers to the fundamental ignorance (根本的無知), which causes the stillness to begin to move, and the movement becomes the karma consciousness. Because it is extremely subtle, it is difficult to perceive. The transforming aspect refers to the aspect of being able to see (the subject capable of cognition), which relies on the previous action aspect and transforms into the 'able to grasp' (能攀緣). Although there is the 'able to grasp', it is still unable to manifest the grasped object (所認知的對象). The manifesting aspect is the realm aspect (所認知的境界), which relies on the previous transforming aspect and is able to manifest the realm. The Laṅkāvatāra Sūtra also says that one suddenly distinguishes and knows the body manifested by one's own mind, and the realm of enjoyment established by the body, which are, in order, the root body (sense organs), the external world, and the five objects of sense (五種感官對象) such as form. Because they manifest spontaneously at all times, these are the three subtleties (三種微細的相), which are the fundamental consciousness (根本識). The initial karma consciousness is the initial consciousness, and it becomes the sequence according to the gate of arising. Moreover, from distant kalpas (劫, unit of time) onwards, there is no beginning, and the past and future have no substance. Only the habitual energies (vāsanā, 習氣) and the mind's deluded thoughts are the beginning, because they arise in opposition to the truth. Furthermore, the movement from stillness is called karma. The tendency from within to without is called transformation. The nature of Suchness (tathatā, 事物的真實本性), which cannot be increased or decreased, is called the true aspect, also called true consciousness (真實的意識). This true consciousness is the three natures of karma, transformation, and manifestation, which is the nature of spiritual understanding (精神理解的性質), different from emptiness. It is generally called consciousness, also called self-nature (自身的相), because it is not accomplished by relying on others. It is also called the wisdom aspect (智慧的相), because it has the nature of awareness and illumination. Therefore, it is said that the original enlightened true mind does not rely on false conditions. Because the essence of the true mind is original enlightenment, it is not the aspect of movement and transformation, but the nature of awareness. Another explanation says that the initial moment of consciousness differs from wood and stone, referring to the one thought of consciousness (一個念頭的意識) having sensation, thus differing from wood and stone. This shows that there is a subtle mind (微細的心) in the previous thought, and the two impurities of red and white (紅色和白色的不淨之物) seen are like the external kinds of wood and stone. When this consciousness arises, it takes them as its body, so it differs from wood and stone. Question: Distant...
劫無始。何名初識耶。
答。過去未來無體。剎那熏習。唯屬現在。現在正起妄念之時。妄念違真。名為初識。非是過去有識創起。名為初識也。故知橫該一切處。豎通無量時。皆是即今現在一心。更無別理。所以法華經云。我觀久遠。猶若今日。則三世情消。契無時之正軌。一真道現。證唯識之圓宗。
問。經明初剎那識。異於木石。生得染凈。各自能為無量無數染凈識。本。從初剎那不可說劫。乃至金剛經一剎那。有不可說不可說識。生諸有情色心二法者。則有染有凈。有生有滅。此識約生滅門中。有幾種生滅。
答。真門順性。妙合無生。世相隨緣。似分起盡。楞伽經云。大慧菩薩摩訶薩白佛言。世尊。諸識有幾種生住滅。佛告大慧。識有二種生住滅。非思量所知。謂流注生住滅。相生住滅。古釋云。言流注者。唯目第八。三相微隱。種現不斷。名為流注。由無明緣。初起業識。故說為生。相續長劫。故名為住。到金剛定。等覺一念。斷本無明。名流注滅。相生滅住者。謂餘七識。心境粗顯。故名為相。雖七緣八望六為細。具有四惑。亦云粗故。依彼現識自種諸境。緣合生七說為相生。長劫熏習。名為相住。從末向本。漸伏及斷。至七地滿。名為相滅。依前生滅。立迷悟依。依後生滅。立染
【現代漢語翻譯】 現代漢語譯本 問：劫的開始是無始的，那麼什麼是最初的『識』（Vijnana，了別、識別）呢？
答：過去和未來沒有實體，只有剎那間的熏習，只屬於現在。現在正是生起妄念的時候，妄念違背真如，就叫做最初的『識』。不是過去已經存在的『識』創生而起，而叫做最初的『識』。所以知道橫向包含一切處，縱向貫通無量時，都是當下現在的『一心』（Eka-citta，唯一的心），沒有其他的道理。所以《法華經》（Lotus Sutra）說：『我觀察久遠，猶如今日。』那麼三世的情執就消融了，契合沒有時間限制的正確軌道，一真之道顯現，證得唯識的圓滿宗旨。
問：經文說明最初剎那的『識』，不同於木頭和石頭，生來就具有染污和清凈的性質，各自能夠成為無量無數染污和清凈的『識』的根本。從最初剎那不可說劫，乃至《金剛經》（Vajracchedika Prajnaparamita Sutra）所說的一剎那，有不可說不可說的『識』，產生諸有**心二法，那麼就有染污有清凈，有生有滅。這個『識』從生滅的角度來說，有幾種生滅？
答：真如之門順應自性，微妙地契合無生。世間現象隨順因緣，看似有生起和終結。 《楞伽經》（Lankavatara Sutra）說：『大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）對佛說：世尊，諸『識』有幾種生住滅？』佛告訴大慧：『『識』有兩種生住滅，不是思量所能知道的。 謂流注生住滅，相生住滅。』古釋說：『所說流注，只是指第八『識』（Alaya-vijnana，阿賴耶識），它的三種相狀微細隱沒，種子和現行不斷，叫做流注。』由於無明（Avidya）的緣故，最初生起業識（Karma-vijnana），所以說是生。相續經歷漫長的劫數，所以叫做住。到金剛定（Vajrasamadhi），等覺的一念，斷除根本無明，叫做流注滅。相生滅住，是指其餘七『識』（the other seven consciousnesses）。心和境粗顯，所以叫做相。雖然七『識』依賴八『識』，希望六『識』（the sixth consciousness）變得精細，具有四種迷惑，也叫做粗顯。依靠那個現行『識』（present consciousness）自身的種子和諸境，因緣聚合而生起七『識』，所以說是相生。長劫熏習，叫做相住。從末端向根本，逐漸降伏和斷除，到七地圓滿，叫做相滅。』依據前面的生滅，建立迷和悟的依據。依據後面的生滅，建立染污
【English Translation】 English version Question: The beginning of a kalpa (aeon) is without beginning. What is called the initial 『Vijnana』 (consciousness, discrimination)?
Answer: The past and future have no substance; only momentary conditioning belongs to the present. When a deluded thought arises in the present, and that thought goes against the true nature, it is called the initial 『Vijnana』. It is not that a 『Vijnana』 that existed in the past is created and arises, and is called the initial 『Vijnana』. Therefore, know that horizontally encompassing all places, and vertically penetrating limitless time, are all the present 『Eka-citta』 (one mind); there is no other principle. Therefore, the 『Lotus Sutra』 says: 『I observe the distant past as if it were today.』 Then the emotional attachments of the three times are dissolved, and one accords with the correct path that is not limited by time. The one true path appears, and one realizes the complete doctrine of Vijnanavada (Consciousness-only).
Question: The sutra explains that the initial momentary 『Vijnana』 is different from wood and stone, and is born with defiled and pure qualities. Each can be the root of immeasurable and countless defiled and pure 『Vijnanas』. From the initial momentary inexpressible kalpa, up to the moment in the 『Vajracchedika Prajnaparamita Sutra』 (Diamond Sutra), there are inexpressible and inexpressible 『Vijnanas』 that produce the two dharmas of existence and mind. Then there is defilement and purity, birth and death. From the perspective of birth and death, how many kinds of birth and death are there for this 『Vijnana』?
Answer: The gate of Suchness (Tathata) accords with the self-nature, and subtly unites with non-arising. Worldly phenomena follow conditions, and appear to have arising and ceasing. The 『Lankavatara Sutra』 says: 『Mahamati Bodhisattva-Mahasattva said to the Buddha: World Honored One, how many kinds of arising, abiding, and ceasing are there for the 『Vijnanas』?』 The Buddha told Mahamati: 『There are two kinds of arising, abiding, and ceasing for the 『Vijnanas』, which cannot be known by thought. They are called the flowing arising, abiding, and ceasing, and the characteristic arising, abiding, and ceasing.』 The ancient commentary says: 『What is called flowing refers only to the eighth 『Vijnana』 (Alaya-vijnana), whose three characteristics are subtle and hidden, and whose seeds and manifestations are continuous, and is called flowing.』 Due to the condition of Avidya (ignorance), the Karma-vijnana (action consciousness) initially arises, so it is said to be born. Continuing through long kalpas, it is called abiding. Upon reaching Vajrasamadhi (diamond concentration), in the single thought of equal enlightenment, fundamental ignorance is cut off, and it is called the cessation of flowing. The characteristic arising, abiding, and ceasing refers to the other seven consciousnesses. The mind and objects are coarse and manifest, so they are called characteristics. Although the seven consciousnesses rely on the eighth consciousness and hope that the sixth consciousness becomes refined, they have four kinds of delusion and are also called coarse. Relying on the seeds of that present consciousness and the various objects, the seven consciousnesses arise when conditions come together, so it is said to be characteristic arising. Conditioning for long kalpas is called characteristic abiding. From the end towards the root, gradually subduing and cutting off, until the seventh bhumi (stage) is complete, it is called characteristic ceasing.』 Based on the former arising and ceasing, the basis for delusion and enlightenment is established. Based on the latter arising and ceasing, defilement is established.
凈依。后短前長。事分二別。即是流注生住滅。相生住滅。是以海水得風。變作波濤之相。心水遇境。密成流注之生。前波引后波。鼓滄溟而不絕。新念續舊念。騰心海以常興。從此汩亂澄源。昏沉覺海。是知因真起妄。不覺無明之動搖。如從水成波。全是外風之鼓擊。內外和合。因緣發萌。遂成能見之心。便現所觀之境。因照而俄生智鑒。因智而分別妍媸。從此取捨情分。愛憎。心變。於五塵境。執著堅牢。向六情根。相續不斷。因茲愛河浪底沉溺無憂。慾火焰中。焚燒罔懼。甘心受黑城之極苦。不覺不知。沒命貪夢宅之浮榮。難惺難悟。若能了最初一念。起滅何從。頓入無生。複本真覺。則塵塵寂滅。六趣之籠檻難羈。唸唸虛玄。九結之網羅休絆。猶如巨海風息。不起微漣。察動相之本空。見緣生之無體。則窮源濕性。湛爾清冷。萬像森羅煥然明白。所以賢劫定意經云。了一切空。是曰一心。
問。宗鏡搜玄。云何說識。
答。只為識性幽玄。難窮本末。唯佛能了。下位莫知。以無跡無形。為萬有之本。唯深唯妙。作眾聖之原。如菩薩處胎經五道尋識品云。爾時世尊。將欲示現識所趣向。道識。俗識。有為識。無為識。有漏識。無漏識。華識。果識。報識。無報識。天識。龍識。鬼。神。阿修羅。迦
【現代漢語翻譯】 現代漢語譯本：凈依，『后短前長』指的是流注的生、住、滅三個階段。『相生住滅』就像海水被風吹動，變化成波濤的形態。心水遇到外境，悄然產生流注的生起。前一個波浪引導著后一個波浪，推動著滄溟永不停息。新的念頭接續著舊的念頭，使心海不斷涌動。從此擾亂了清澈的源頭，昏沉了覺悟的海洋。由此可知，因真理而生起虛妄，不覺知無明的動搖，就像從水變成波浪，完全是外風的鼓動。內外和合，因緣萌發，於是形成了能見之心，便顯現了所觀之境。因為照見而立刻產生智鑒，因為智鑒而分別美醜。從此產生取捨的情感，愛憎的心念，在五塵的境界中執著堅固，向六情根相續不斷。因此在愛河的浪底沉溺而不憂愁，在火焰中焚燒而不恐懼，甘心承受黑城的極度痛苦，不覺不知，沒命地貪戀夢宅的虛浮榮華，難以醒悟。如果能夠了解最初一念的生起和滅去從何而來，就能頓悟進入無生，恢復本來的真覺。那麼塵塵寂滅，六趣（地獄、餓鬼、畜生、阿修羅、人、天）的牢籠難以束縛，唸唸虛玄，九結（愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結）的網羅不再束縛。就像巨大的海面風息浪靜，不再有微小的漣漪。觀察動相的本性是空，看到因緣生起的沒有自體，那麼窮盡源頭，濕性湛然清冷，萬象森羅煥然明白。所以《賢劫定意經》說：『瞭解一切皆空，就叫做一心。』
問：宗鏡如何搜尋玄妙，又是如何解說識的？
答：只因爲識的性質幽深玄妙，難以窮盡它的本末，只有佛才能瞭解，下位的人無法知曉。它以無跡無形，作為萬有的根本，唯有深奧唯有精妙，作為眾聖的根源。如《菩薩處胎經·五道尋識品》所說：『當時世尊，將要示現識所趣向，道識（與修行道路相關的意識），俗識（世俗的意識），有為識（有造作的意識），無為識（無造作的意識），有漏識（有煩惱的意識），無漏識（沒有煩惱的意識），華識（如花般短暫的意識），果識（結果的意識），報識（業報的意識），無報識（沒有業報的意識），天識（天人的意識），龍識（龍的意識），鬼、神、阿修羅（均為六道眾生）的意識，迦（待補充）。』
【English Translation】 English version: Pure reliance. 'Short after, long before' refers to the three stages of flowing: arising, dwelling, and ceasing. 'Arising, dwelling, and ceasing in relation' is like the sea water being moved by the wind, transforming into the appearance of waves. The water of the mind encountering external circumstances, secretly gives rise to the arising of flowing. The preceding wave leads the following wave, propelling the vast ocean without ceasing. New thoughts continue old thoughts, causing the sea of the mind to surge constantly. From this, the clear source is disturbed, and the ocean of enlightenment is clouded. From this, it is known that delusion arises from truth, unknowingly shaking the ignorance of unknowing, just like waves forming from water, entirely due to the drumming of external wind. Internal and external combine, and the conditions sprout, thus forming the mind that can see, and then the realm that is observed appears. Because of illumination, wisdom arises immediately, and because of wisdom, beauty and ugliness are distinguished. From this, the emotions of taking and rejecting arise, the thoughts of love and hate, change in the realm of the five dusts (form, sound, smell, taste, touch), clinging firmly, continuously towards the six emotional roots (eye, ear, nose, tongue, body, mind). Therefore, drowning in the bottom of the waves of the river of love without worry, burning in the flames without fear, willingly enduring the extreme suffering of the black city, unknowingly, desperately coveting the floating glory of the dream house, difficult to awaken. If one can understand where the arising and ceasing of the very first thought comes from, one can suddenly enter non-birth, and restore the original true awareness. Then, dust after dust is extinguished, the cage of the six realms (hell, hungry ghosts, animals, asuras, humans, gods) is difficult to bind, thought after thought is empty and profound, the net of the nine knots (love, hatred, pride, ignorance, views, attachment, doubt, jealousy, stinginess) ceases to bind. It is like the wind ceasing on a vast sea, not even a ripple arises. Observing the original nature of the moving appearance is emptiness, seeing that what arises from conditions has no self-nature, then exhausting the source, the wet nature is purely clear and cold, and the myriad appearances are clearly understood. Therefore, the Sage Kalpa Settled Intention Sutra says: 'Understanding that all is empty is called one mind.'
Question: How does the Mirror of the Source search for the profound, and how does it explain consciousness?
Answer: It is only because the nature of consciousness is deep and mysterious, difficult to exhaust its origin and end, only the Buddha can understand it, those in lower positions cannot know. It takes no trace and no form as the root of all existence, only profound and only subtle, as the source of all sages. As the Bodhisattva in the Womb Sutra, Chapter on Seeking Consciousness in the Five Paths says: 'At that time, the World Honored One, was about to show where consciousness goes, path consciousness (consciousness related to the path of practice), mundane consciousness (worldly consciousness), conditioned consciousness (consciousness with fabrication), unconditioned consciousness (consciousness without fabrication), defiled consciousness (consciousness with afflictions), undefiled consciousness (consciousness without afflictions), flower consciousness (consciousness as fleeting as a flower), fruit consciousness (consciousness of result), retribution consciousness (consciousness of karmic retribution), non-retribution consciousness (consciousness without karmic retribution), deva consciousness (consciousness of devas), naga consciousness (consciousness of nagas), consciousness of ghosts, spirits, asuras (all beings in the six realms), and Ka (to be supplemented).'
樓羅。緊那羅。摩睺羅伽。人。非人識。上至二十八天識。下至無救地獄識。爾時世尊。即于胎中。現勾鎖骸骨。遍滿三千大千世界。佛告阿祈陀。能別此骸骨識耶。對曰。不別。何以故。未得通徹。行力未至。佛告彌勒菩薩。汝此天中。未得神通耶。彌勒白佛言。有成就者。有不成就者。佛告彌勒。汝觀勾鎖骸骨。令一切眾。知識所趣。分別決了。令無疑滯。爾時彌勒菩薩即從座起。手執金剛七寶神杖。攬勾鎖骸骨。聽彼骨聲。即白佛言。此人命終。瞋恚結多。識墮龍中。次復攪骨。此人前身。十跡行具。得生天上。次復攪骨。此人前身。破戒犯律。生地獄中。如是攪骨。有漏無漏。有為無為。從二十八天。下至無救地獄。知識所趣。善惡果報。白黑行報。有一全身舍利。無有缺減。爾時彌勒。以杖攪之。推尋此識。了不知處。如是三攪。前白佛言。此人神識。了不可知。將非如來入涅槃耶。佛告彌勒。汝紹佛位。于當來世。當得作佛。成無上道。何以攪舍利而不知識處耶。彌勒白佛言。佛不思議。不可限量。非我等境界。所能籌量。今有狐疑。唯愿世尊。當解說之。五道神識。盡能得知。彼善惡所趣。不敢有疑。于如來所。今此舍利。無有缺減。愿說此識。令我等知。佛告彌勒。過去未來現在諸佛。舍利流佈。非
【現代漢語翻譯】 現代漢語譯本 樓羅（Rākṣasa，羅剎）。緊那羅（Kiṃnara，一種半人半獸的樂神）。摩睺羅伽（Mahoraga，一種大蟒神）。人。非人識。上至二十八天識。下至無救地獄識。爾時世尊，即于胎中，現勾鎖骸骨，遍滿三千大千世界。佛告阿祈陀（Ajita，無勝，彌勒菩薩的別名）。能別此骸骨識耶？對曰：『不別。何以故？未得通徹，行力未至。』佛告彌勒菩薩：『汝此天中，未得神通耶？』彌勒白佛言：『有成就者，有不成就者。』佛告彌勒：『汝觀勾鎖骸骨，令一切眾，知識所趣，分別決了，令無疑滯。』 爾時彌勒菩薩即從座起，手執金剛七寶神杖，攬勾鎖骸骨，聽彼骨聲，即白佛言：『此人命終，瞋恚結多，識墮龍中。』次復攪骨，『此人前身，十跡行具，得生天上。』次復攪骨，『此人前身，破戒犯律，生地獄中。』如是攪骨，有漏無漏，有為無為，從二十八天，下至無救地獄，知識所趣，善惡果報，白黑行報。有一全身舍利，無有缺減。爾時彌勒，以杖攪之，推尋此識，了不知處。如是三攪，前白佛言：『此人神識，了不可知，將非如來入涅槃耶？』 佛告彌勒：『汝紹佛位，于當來世，當得作佛，成無上道。何以攪舍利而不知識處耶？』彌勒白佛言：『佛不思議，不可**（此處原文有誤，應為「說」），非我等境界，所能籌量。今有狐疑，唯愿世尊，當解說之。五道神識，盡能得知，彼善惡所趣，不敢有疑。于如來所，今此舍利，無有缺減，愿說此識，令我等知。』佛告彌勒：『過去未來現在諸佛，舍利流佈，非
【English Translation】 English version Rākṣasa (Rakshasa, a demon). Kiṃnara (Kinnara, a mythical creature, half-human and half-bird, known for music). Mahoraga (a great serpent deity). Human beings. Non-human beings' consciousness. Up to the consciousness of the Twenty-eight Heavens. Down to the consciousness of the Avīci Hell (the hell of incessant suffering). At that time, the World-Honored One manifested hooked and chained skeletons from his womb, filling the three thousand great thousand worlds. The Buddha said to Ajita (Invincible, another name for Maitreya Bodhisattva), 'Can you distinguish the consciousness of these skeletons?' He replied, 'I cannot distinguish them. Why? Because I have not attained thorough understanding, and my power of practice has not reached that level.' The Buddha said to Maitreya Bodhisattva, 'Have you not attained supernatural powers in this heaven?' Maitreya said to the Buddha, 'Some have attained them, and some have not.' The Buddha said to Maitreya, 'Observe these hooked and chained skeletons, so that all beings may know where they are destined, discern and resolve them, so that there is no doubt or hesitation.' Then Maitreya Bodhisattva rose from his seat, holding a vajra (diamond) seven-jeweled divine staff in his hand, gathered the hooked and chained skeletons, and listened to the sound of the bones. He then said to the Buddha, 'This person, at the end of their life, had much accumulated anger, and their consciousness has fallen into the realm of dragons.' He stirred the bones again, 'This person in their previous life, fully practiced the ten virtuous deeds, and has been reborn in the heavens.' He stirred the bones again, 'This person in their previous life, broke precepts and violated the rules, and has been born in hell.' Thus, stirring the bones, whether with outflows or without outflows, conditioned or unconditioned, from the Twenty-eight Heavens down to the Avīci Hell, the destinations of consciousness, the karmic rewards of good and evil, the retributions of white and black deeds are revealed. There is a complete body of relics, without any deficiency. At that time, Maitreya stirred it with his staff, seeking to trace this consciousness, but he could not find its location. After stirring it three times in this way, he reported to the Buddha, 'This person's consciousness is impossible to know. Could it be that of the Tathagata (Thus Come One) entering Nirvana?' The Buddha said to Maitreya, 'You will inherit the Buddha's position, and in the future, you will become a Buddha, attaining unsurpassed enlightenment. Why do you stir the relics and not know their location?' Maitreya said to the Buddha, 'The Buddha is inconceivable, unspeakable, beyond the realm that we can fathom. Now I have doubts, and I beseech the World-Honored One to explain them. The consciousness of the five paths can all be known, and their destinations of good and evil can be understood without doubt. But regarding the Tathagata, these relics are complete and without deficiency. I beseech you to explain this consciousness, so that we may know it.' The Buddha said to Maitreya, 'The relics of the Buddhas of the past, future, and present are distributed, not'
汝等境界所能分別。何以故。此舍利。即是吾舍利。何能尋究如來神識。今當與汝。分別。如來上中下識。至薩蕓然。各各不同。初住菩薩。未立根德力。雖得神通。二住菩薩。以天眼觀。知識所趣。退不退地。亦復觀見。欲界色界。無色界者。或復觀見。生東方無數恒河沙佛剎。供養諸佛。奉律無礙。亦復知彼受記劫數。一劫二劫。乃至百千億劫。或有菩薩。於三住地。觀見舍利。知識所趣。于有餘涅槃。無餘涅槃。然復不見四住所行。識所趣向。四住菩薩。見一見二三住識法。然復不見五住舍利識法所趣。乃至唯佛。知佛神識所念。又偈云。識神無形法。五大以為家。分別善惡行。去就別真偽。識示善道處。永到安隱道。識為第六王。余大最不如。
問。心識二名。有何勝劣。
答。心是如來藏心真如之性。識是心之所生。無有一法。不從真心性起。故首楞嚴經云。諸法所生。唯心所現。心是本。即勝。識是依。即劣。如圓覺疏云。生法本無。一切唯識。識如幻夢。但是一心。
問。設使識無其體。云何得是心乎。
答。以識本是心所成故。故識無體。則是一心。何異境從識生。攝境歸識。若通而論之。則本是一心。心變為識。識變諸境。由是攝境歸識。攝識歸心也。
問。前已
【現代漢語翻譯】 現代漢語譯本 你們（汝等）的境界所能分辨的程度是有限的。為什麼這麼說呢？因為這舍利（Śarīra，佛陀或高僧火化后的遺骨）就是我的舍利，你們怎麼能夠徹底探究如來（Tathāgata，佛的稱號）的神識呢？我現在將為你們分別解說。如來上、中、下識，乃至達到薩蕓然（Sarvajña，一切智）的境界，各自不同。初住菩薩（初地菩薩），尚未建立穩固的根德力，即使獲得神通，二住菩薩（二地菩薩）以天眼觀察，也只能知道（知識所趣）神識所趨向的退不退地，也只能看到欲界（Kāmadhātu）的無**者，或者看到往生東方無數恒河沙數佛剎（Buddhakṣetra，佛土），供養諸佛，奉行戒律沒有障礙，也只能知道他們受記的劫數，一劫、二劫，乃至百千億劫。或者有菩薩，在三住地（三地菩薩），觀察到舍利的神識所趨向，對於有餘涅槃（sopadhiśeṣa-nirvāṇa，有餘依涅槃）、無餘涅槃（nirupadhiśeṣa-nirvāṇa，無餘依涅槃）有所瞭解，然而卻看不到四住所行（四地菩薩的修行）的神識所趨向。四住菩薩，能看到一、二、三住的神識法，然而卻看不到五住舍利（五地菩薩）的神識法所趨向。乃至只有佛，才能完全瞭解佛的神識所念。又有偈語說：『識神沒有固定的形體，以五大（五種構成物質世界的元素）作為家。分別善惡的行為，去向不同的真偽之處。識指示善道之處，永遠到達安穩的道路。識是第六王，其餘的五大都不如它。』
問：心識這兩個名稱，有什麼優劣之分？
答：心是如來藏心（Tathāgatagarbha，如來藏）的真如之性（Tathatā，真如），識是心所生起的。沒有哪一法不是從真心性中生起的。所以《首楞嚴經》（Śūraṅgama Sūtra）說：『諸法所生，唯心所現。』心是根本，所以殊勝；識是依附，所以不如。如同《圓覺疏》所說：『生法本來沒有，一切唯識。識如幻夢，但是一心。』
問：假設識沒有自己的本體，怎麼能說是心呢？
答：因為識本來就是心所成就的，所以識沒有本體，就是一心。這和境從識生，攝境歸識，有什麼不同呢？如果通達地來說，本來就是一心，心變為識，識變出諸境。因此攝境歸識，攝識歸心。
問：前面已經
【English Translation】 English version The extent to which your realms can discern is limited. Why is that? Because this Śarīra (relics of the Buddha or high monks after cremation) is my Śarīra, how can you thoroughly investigate the divine consciousness of the Tathāgata (the title of the Buddha)? Now I will explain it to you separately. The upper, middle, and lower consciousnesses of the Tathāgata, and even reaching the realm of Sarvajña (all-knowing), are different from each other. The Bodhisattva of the first abode (first ground Bodhisattva), who has not yet established a firm root of virtue and power, even if he obtains supernatural powers, the Bodhisattva of the second abode (second ground Bodhisattva) observes with the heavenly eye, and can only know (what the knowledge is directed to) the direction of the consciousness towards the non-retrogressive ground, and can only see the non-** in the Kāmadhātu (desire realm), or see countless Ganges sand Buddha-kṣetras (Buddha lands) reborn in the East, making offerings to all Buddhas, and practicing the precepts without hindrance, and can only know the kalpas they receive the prediction of enlightenment, one kalpa, two kalpas, or even hundreds of thousands of billions of kalpas. Or there are Bodhisattvas who, in the third abode (third ground Bodhisattva), observe the direction of the Śarīra's consciousness, and have some understanding of sopadhiśeṣa-nirvāṇa (Nirvana with remainder) and nirupadhiśeṣa-nirvāṇa (Nirvana without remainder), but they cannot see the direction of the consciousness of the four abodes (the practice of the fourth ground Bodhisattva). The Bodhisattva of the fourth abode can see the consciousness Dharma of the first, second, and third abodes, but cannot see the direction of the consciousness Dharma of the Śarīra of the fifth abode (fifth ground Bodhisattva). Even only the Buddha can fully understand what the Buddha's consciousness thinks. There is also a verse that says: 'Consciousness has no fixed form, and takes the five great elements (the five elements that make up the material world) as its home. Distinguish between good and evil deeds, and go to different places of truth and falsehood. Consciousness indicates the place of the good path, and forever reaches the path of peace. Consciousness is the sixth king, and the other five great elements are not as good as it.'
Question: What are the advantages and disadvantages of the two names of mind and consciousness?
Answer: The mind is the Tathatā (suchness) of the Tathāgatagarbha (Tathāgatagarbha), and consciousness is produced by the mind. There is no Dharma that does not arise from the true mind nature. Therefore, the Śūraṅgama Sūtra (Śūraṅgama Sūtra) says: 'All Dharmas are produced by the mind alone.' The mind is the root, so it is superior; consciousness is dependent, so it is inferior. As the Yuanjue Shu says: 'The Dharma of birth is originally non-existent, and everything is only consciousness. Consciousness is like a dream, but it is one mind.'
Question: Suppose consciousness has no own entity, how can it be said to be the mind?
Answer: Because consciousness is originally accomplished by the mind, so consciousness has no entity, it is one mind. What is the difference between this and the fact that the realm arises from consciousness, and the realm is brought back to consciousness? If we speak of it thoroughly, it is originally one mind, the mind becomes consciousness, and consciousness transforms into all realms. Therefore, the realm is brought back to consciousness, and consciousness is brought back to the mind.
Question: Previously already
廣明識相。如何是智。
答。分別是識。無分別是智。如大寶積經云。佛言。所言識者。謂能了別眼所知色。耳所知聲。鼻所知香。舌所知味。身所知觸。意所知法。是名為識。所言智者。于內寂靜。不行於外。唯依于智。不於一法而生分別。及種種分別。是名為智。又舍利弗。從境界生。是名為識。從作意生。是名為識。從分別生。是名為識。無取無執。無有所緣。無所了別。無有分別。是名為智。又舍利弗。所言識者。住有為法。何以故。無為法中。識不能行。若能了達無為之法。是名為智。又月燈三昧經偈云。不寂者是想。寂滅者是智。若知想自性。便離於諸想。若有想可遣。是則還有想。彼行想戲論。是人不離想。若人作是心。是想誰所起。是想誰能證。誰能滅是想。起想之法者。諸佛莫能得。即於此處有。無我離取著。若其心不生。何由得起想。若心得解脫。彼則無由起。若證於解脫。心則不思議。心不思議故。成就不思議。我本作是念。安住心地已。棄捨一切心。愿成不思議。白凈法果報。睹見於無為。一念能了知。一切眾生念。眾生即是心。心即是如來。諸佛不思議。顯了於此心。
問。心王妙義。八識真原。顯正理以圓明。據聖教為定量。理事齊舉。已斷纖疑。心所之門。如何開演。
{ "translations": [ "現代漢語譯本：", "廣明問道：『什麼是智？』（如何理解智慧的本質？）", "回答說：『分別是識（discrimination is consciousness），無分別是智（non-discrimination is wisdom）。』 如《大寶積經》（Mahāratnakūṭa Sūtra）所說：佛說：『所謂的識，是指能夠了別眼所知的色（form），耳所知的聲（sound），鼻所知的香（smell），舌所知的味（taste），身所知的觸（touch），意所知的法（dharma）。這叫做識。所謂的智，是指內心寂靜，不向外馳求，唯獨依靠智慧，不對任何一個法生起分別，以及種種分別。這叫做智。』", "又，舍利弗（Śāriputra），從境界生起，這叫做識；從作意生起，這叫做識；從分別生起，這叫做識；沒有取著，沒有執著，沒有所緣，沒有了別，沒有分別，這叫做智。", "又，舍利弗，所謂的識，安住于有為法（conditioned dharma）。為什麼呢？因為在無為法（unconditioned dharma）中，識不能執行。如果能夠了達無為之法，這叫做智。", "又，《月燈三昧經》（Candrapradīpa Samādhi Sūtra）的偈頌說：『不寂靜的是想（thought），寂滅的是智。如果知道想的自性，便能遠離諸想。如果還有想可以遣除，那就是還有想存在。他們行於想的戲論中，這樣的人不能離開想。如果有人這樣想：這個想是誰生起的？這個想是誰能證悟的？誰能滅除這個想？生起想的法，諸佛都不能得到。就在這裡有，無我，遠離取著。如果心不生起，怎麼會生起想呢？如果心得到解脫，那麼就沒有理由生起想。如果證悟了解脫，心就不可思議。心不可思議，成就不可思議。我本來這樣想，安住於心地之後，捨棄一切心，愿成就不可思議，白凈的法果報，睹見於無為。一念能了知一切眾生的念頭。眾生就是心，心就是如來。諸佛不可思議，顯現了這個心。』", "問：心王（mind-king）的微妙意義，八識（eight consciousnesses）的真實根源，闡明正理以達到圓滿明瞭，依據聖教作為衡量標準。事和理同時並舉，已經斷除了細微的疑惑。心所（mental factors）之門，應該如何開演呢？（如何進一步闡釋心所的運作方式？）", "english_translations": [ "English version:", "Guangming asked: 'What is wisdom?' (How to understand the essence of wisdom?)", "The answer is: 'Discrimination is consciousness, non-discrimination is wisdom.' As the Mahāratnakūṭa Sūtra says: The Buddha said: 'What is called consciousness refers to the ability to distinguish form known by the eye, sound known by the ear, smell known by the nose, taste known by the tongue, touch known by the body, and dharma known by the mind. This is called consciousness. What is called wisdom refers to inner stillness, not seeking outwards, relying solely on wisdom, and not giving rise to discrimination towards any single dharma, nor to various discriminations. This is called wisdom.'", "Furthermore, Śāriputra, arising from the realm of objects, this is called consciousness; arising from attention, this is called consciousness; arising from discrimination, this is called consciousness; without grasping, without attachment, without an object of focus, without discernment, without discrimination, this is called wisdom.", "Furthermore, Śāriputra, what is called consciousness abides in conditioned dharma. Why? Because in unconditioned dharma, consciousness cannot function. If one can understand the unconditioned dharma, this is called wisdom.", "Furthermore, the verse in the Candrapradīpa Samādhi Sūtra says: 'That which is not still is thought, that which is extinguished is wisdom. If one knows the self-nature of thought, then one can be free from all thoughts. If there are still thoughts to be eliminated, then there are still thoughts present. They act in the play of thoughts; such people cannot leave thoughts. If someone thinks like this: Who gives rise to this thought? Who can realize this thought? Who can extinguish this thought? The dharma that gives rise to thought cannot be obtained by all the Buddhas. Right here, there is no self, free from grasping and attachment. If the mind does not arise, how can thought arise? If the mind attains liberation, then there is no reason for thought to arise. If one realizes liberation, the mind is inconceivable. Because the mind is inconceivable, one achieves the inconceivable. I originally thought like this: Having settled in the ground of the mind, I abandon all thoughts, wishing to achieve the inconceivable, the pure and bright fruit of dharma, beholding the unconditioned. In a single thought, one can understand the thoughts of all sentient beings. Sentient beings are the mind, the mind is the Tathagata. The Buddhas are inconceivable, revealing this mind.'", "Question: The subtle meaning of the mind-king, the true origin of the eight consciousnesses, elucidating the correct principle to achieve complete clarity, relying on the sacred teachings as the standard of measurement. Principle and phenomena are presented together, already cutting off subtle doubts. How should the gate of mental factors be further expounded? (How to further explain the operation of mental factors?)" ] }
答。此申第二心所有法。此心所六位。都有五十一法。遍行有五。別境有五。善有十一。根本煩惱有六。隨煩惱有二十。不定有四。遍行者。遍四一切。四一切者。一性一切者。即三性。一善。二不善。三無記性等。二地一切者。即九地。一欲界五趣地。色界四禪四地。無色界四空四地。三時一切者。時。即同一剎那時也。此作意等五心所。皆同時起。故名時一切。四。俱一切者。俱。即遍諸心等。與八識俱。意云。此作意等五遍行。與八識心王俱起時。必有同時相應五數。又如八識俱起時。皆有遍行五數。故名俱一切。即四一切。是所行所遍。觸等五數。是能行能遍。遍者。是圓義。行者。是游履義。緣境義。但取見分能緣四一切。不取內二分。內二分但互相緣。即不能外緣一切。又若別境欲等五數。有行非遍。行是能緣。遍是所緣。即所樂等四境。以四境不能令能緣欲等所遍緣。故名有行非遍。應以四句分別。一。是行非遍。即別境。二是遍非行。即真如。三俱句。即遍行。四俱非。即色等。顯揚論云。心所有法者。謂若法從阿賴耶種子所生。依心所起。與心俱轉相應。彼復云何。謂遍行有五。一作意者。謂能警心為性。于所緣境。引心為業。
問。作意為在種位能警心。為在現行能警心。
【現代漢語翻譯】 現代漢語譯本： 答：這裡申述第二類心所有法（Citta-samprayukta-dharma，與心相應的法）。這類心所法有六個類別，總共有五十一個法。遍行有五個，別境有五個，善有十一個，根本煩惱有六個，隨煩惱有二十個，不定有四個。遍行，指的是在四個『一切』中普遍存在。四個『一切』指的是：一、自性一切，即三種自性：一是善，二是不善，三是無記性等。二、地一切，即九地：一、欲界五趣地，四禪四地，無色界四空四地。三、時一切，時間，即同一剎那的時間。這作意等五個心所，都是同時生起的，所以名為時一切。四、俱一切，俱，即普遍與諸心等相應。與八識俱起。意思是說，這作意等五個遍行，與八識心王俱起時，必定有同時相應的五種心所。又如八識俱起時，都有遍行五種心所。所以名為俱一切。即四個『一切』，是所行所遍的境界。觸等五種心所，是能行能遍的主體。遍，是圓滿的意思。行，是遊歷的意思，緣取境界的意思。但取見分能緣四『一切』，不取內二分。內二分只是互相緣，即不能向外緣『一切』。又如果別境的欲等五種心所，有『行』而非『遍』。『行』是能緣，『遍』是所緣，即所樂等四種境界，因為四種境界不能令能緣的欲等普遍緣取。所以名為有『行』而非『遍』。應當用四句來分別：一是『行』而非『遍』，即別境。二是『遍』而非『行』，即真如（Tathata，事物的真實如是之性）。三是俱句，即遍行。四是俱非，即色等。《顯揚論》（Abhidharmasamuccaya）說：『心所有法，是指從阿賴耶識（Alaya-vijnana，藏識）種子所生，依心而起，與心共同運轉相應的法。』它們又是什麼呢？即遍行有五種。一是作意（Manaskara，注意），指的是以能警覺心為特性，對於所緣的境界，引導心趣向為作用。 問：作意是在種子位能警覺心，還是在現行位能警覺心？
【English Translation】 English version: Answer: This explains the second type of Citta-samprayukta-dharma (mental concomitants, factors associated with the mind). These mental factors have six categories, totaling fifty-one factors. There are five pervasive (Sarvatraga), five object-specific (Viniyata), eleven wholesome (Kushala), six root afflictions (Mula-klesha), twenty secondary afflictions (Upa-klesha), and four indeterminate (Aniyata). 'Pervasive' refers to being universally present in the four 'all-encompassing' aspects. The four 'all-encompassing' aspects are: First, 'nature all-encompassing,' which refers to the three natures: one is wholesome, two is unwholesome, and three is neutral, and so on. Second, 'ground all-encompassing,' which refers to the nine grounds: one, the five realms of desire realm; the four dhyana grounds of the form realm; the four formless realms of the formless realm. Third, 'time all-encompassing,' where 'time' refers to the same instant. These five mental factors, such as attention (Manaskara), arise simultaneously, hence the name 'time all-encompassing.' Fourth, 'concomitance all-encompassing,' where 'concomitance' means universally associated with all minds, and arises together with the eight consciousnesses. It means that when these five pervasive factors, such as attention, arise together with the eight consciousnesses, there must be five simultaneously corresponding mental factors. Furthermore, when the eight consciousnesses arise together, they all have the five pervasive mental factors. Therefore, it is called 'concomitance all-encompassing.' These four 'all-encompassing' aspects are the objects that are acted upon and pervaded. The five mental factors, such as contact (Sparsha), are the subjects that can act and pervade. 'Pervasive' means complete. 'Acting' means traversing, meaning taking hold of the object. Only the 'seeing' aspect (of consciousness) can grasp the four 'all-encompassing' aspects; the inner two aspects are not grasped. The inner two aspects only grasp each other, meaning they cannot externally grasp 'all-encompassing.' Furthermore, if the object-specific mental factors, such as desire (Chanda), have 'acting' but are not 'pervasive.' 'Acting' is the ability to grasp, and 'pervasive' is the object grasped, meaning the four objects such as what is desired, because the four objects cannot cause the desire, etc., that can grasp, to be universally grasped. Therefore, it is called 'acting' but not 'pervasive.' It should be distinguished by four statements: One is 'acting' but not 'pervasive,' which is the object-specific. Two is 'pervasive' but not 'acting,' which is Suchness (Tathata, the thusness or reality of things). Three is both, which is the pervasive. Four is neither, which is form, etc. The Abhidharmasamuccaya (Compendium of Abhidharma) says: 'Mental concomitants are those dharmas that arise from the seeds of the Alaya-vijnana (store consciousness), arise dependent on the mind, and function and correspond with the mind.' What are they? Namely, the pervasive factors are five. One is attention (Manaskara), which is characterized by the ability to alert the mind, and its function is to direct the mind towards the object. Question: Does attention alert the mind at the seed level or at the manifest level?
答。在種位能警心。以作意自性明利。雖在種位。若有境至。而能警心心所種。令生起現。舉喻。如多人同一室宿。外邊有賊來時。眾中有一人。為性少睡。便能警覺餘人。此人雖自身未起。而能警覺餘人令起。亦如內心相分。雖與見分同起。法爾有能牽心功能。今作意亦爾。其作意種子。既警彼諸心心所種。生現行已。作意現行。又能引心現行令趣前境。即此作意。有二功能。一心未起時。能警令起。二若起已。能引令趣境。初是體性。后是業用。二觸。謂根境識三事和合。分別為體。受依為業。又即三和是因。觸是其果。令心心所。觸境為性。受想思等。所依為業。觸若不生時。余受一心所亦不能生。和合一切心及心所。令同觸前境。是觸自性也。即諸心所緣境時。皆是觸功能自性也。即此觸似彼三和。與受等為所依。是觸之業用也。三受。領納為體。愛緣為業。四想。謂名句文身熏習為緣。取相為體。發言議為業。又想能安立自境分劑。若心起時無此想者。應不能取境分劑相。于境取像為性。施設種種名言為業。種種名言。皆由於想。是想功能。五思。謂念心。造作一切善惡總別報為思體。于善品等。役心為業。觸等五法。心起必有。故是遍行。余非遍行。別境有五。欲等不遍心故。以四境別。名為別境也。一
【現代漢語翻譯】 答：在種子位時，作意能夠警覺內心。因為它具有作意自性，明瞭而敏銳。即使處於種子位，如果有外境出現，它也能警覺內心和心所的種子，使之生起現行。舉個例子，就像許多人同在一個房間睡覺，外面有盜賊來時，眾人中有一個人因為睡眠較淺，便能警覺其他人。這個人雖然自身還未起身，卻能警覺其他人起身。又如內心中的相分（nimitta-bhāga，所取之相），雖然與見分（darśana-bhāga，能取之見）同時生起，但自然具有牽引內心的功能。現在的作意也是如此，它的種子既能警覺那些內心和心所的種子，使之生起現行，作意的現行又能引導內心的現行趨向於前面的境界。因此，作意具有兩種功能：一是內心未生起時，能警覺使之生起；二是若已生起，能引導使之趨向境界。前者是它的體性，後者是它的業用。 二、觸（sparśa，感官接觸）。以根（indriya，感覺器官）、境（viṣaya，感覺對像）、識（vijñāna，意識）三事和合為體，以受（vedanā，感受）的所依為業。又，這三事和合是因，觸是其果。使內心和心所接觸境界為自性，受、想（saṃjñā，表象）、思（cetanā，意志）等所依為業。如果觸不生起，其餘的受等心所也不能生起。和合一切心及心所，使之共同接觸前面的境界，這是觸的自性。也就是說，諸心所緣境時，都是觸的功能自性。這觸類似於那三事和合，與受等作為所依，是觸的業用。 三、受。以領納為體，以愛（taṇhā，渴愛）的緣為業。 四、想。以名句文身（nāma-vyañjana-kāya，語言文字的集合）的熏習為緣，以取相為體，以發言議為業。又，想能安立自身境界的分際。如果內心生起時沒有這個想，就不能夠取境界的分際相。于境界取像為自性，施設種種名言為業。種種名言，都由於想，這是想的功能。 五、思。也就是念心。以造作一切善惡總別報為思的體性，以對於善品等役使內心為業。觸等五法，內心生起時必定具有，所以是遍行（sarvatraga，普遍存在的心所）。其餘的不是遍行。別境（viniyata，特定對象的心所）有五，因為欲（chanda，意欲）等不普遍存在於所有心中，所以以四種境界的差別，稱為別境。一
【English Translation】 Answer: In the seed stage, volition (cetanā) can awaken the mind because it possesses the nature of volition, being clear and sharp. Even in the seed stage, if an external object appears, it can awaken the seeds of the mind and mental factors, causing them to arise into manifestation. For example, it is like many people sleeping in the same room, and when thieves come from outside, one person among them, being a light sleeper, can awaken the others. Although this person has not yet gotten up himself, he can awaken the others to get up. Similarly, the image-aspect (nimitta-bhāga, the perceived image) within the mind, although arising simultaneously with the seeing-aspect (darśana-bhāga, the perceiving aspect), naturally has the function of drawing the mind. The present volition is also like this; its seed can awaken those seeds of the mind and mental factors, causing them to arise into manifestation, and the manifestation of volition can then guide the manifestation of the mind to move towards the object in front. Therefore, volition has two functions: first, when the mind has not arisen, it can awaken it to arise; second, if it has already arisen, it can guide it to move towards the object. The former is its essence, and the latter is its function. Two, contact (sparśa, sensory contact). Its essence is the combination of the sense faculty (indriya, sense organ), the object (viṣaya, sense object), and consciousness (vijñāna, consciousness); its function is the basis of feeling (vedanā, sensation). Moreover, this combination of the three is the cause, and contact is its result. Its nature is to cause the mind and mental factors to contact the object; its function is the basis of feeling, perception (saṃjñā, cognition), volition (cetanā, intention), and so on. If contact does not arise, the other mental factors such as feeling cannot arise either. It combines all minds and mental factors, causing them to jointly contact the object in front; this is the nature of contact. That is to say, when all mental factors cognize an object, it is the functional nature of contact. This contact is similar to the combination of those three things, with feeling and so on as its basis; this is the function of contact. Three, feeling. Its essence is reception, and its function is the condition for craving (taṇhā, thirst). Four, perception. Its condition is the habitual influence of the collection of names, sentences, and verbal expressions (nāma-vyañjana-kāya, collection of linguistic expressions); its essence is taking on an image, and its function is speaking and discussing. Moreover, perception can establish the boundaries of its own object. If the mind arises without this perception, it would not be able to take on the aspect of the boundaries of the object. Its nature is to take on an image of the object, and its function is to establish various names and expressions. All kinds of names and expressions are due to perception; this is the function of perception. Five, volition. That is, the mind of intention. Its essence is creating all kinds of good, evil, general, and specific retributions; its function is to employ the mind towards good qualities and so on. The five dharmas of contact and so on are necessarily present when the mind arises, so they are universal (sarvatraga, universally present mental factors). The others are not universal. The specific object (viniyata, object-oriented mental factors) has five, because desire (chanda, intention) and so on are not universally present in all minds, so it is called the specific object due to the difference in the four kinds of objects. One
欲。謂于所樂境。希望為體。勤依為業。又於一切事欲觀察者。有希望故。若不欲觀。隨因境勢。任運緣者。即全無慾。由斯理趣。欲非遍行。二勝解。謂于決定境。如其所應。印解為體。不可引轉為業。又謂邪正等教理證力。于所取境。審決印持。由此異緣。不能引轉故。猶預境。勝解全無。非審決心。亦無勝解。非遍行攝。三念。謂于慣習境。令心明記不忘為體。等持所依為業。又于曾未受體類境中。令不起念。設曾所受。不能明記。念亦不生故。念必非遍行所攝。念與定為所依。為業用。能生正定。故言定依為業。四定。亦云等持。謂于所觀境。專注一緣為體。令心不散。智依為業。又由定令心專注不散。依斯便有抉擇智生。若不繫心專注境位。便無定起。故非遍行。五慧。謂于所觀境。簡擇為體。斷疑為業。又于非觀境。愚昧心中。無簡擇故。非遍行攝。此別境五隨位有無。所緣能緣。非定俱故。善有十一。一信。謂于有體。有德。有能。心凈為體。斷不信障。能得菩提資糧圓滿為業。又識論云。信以心凈為性。此性澄清。能凈心等。以心勝故。立心凈名。如水清珠。能清濁水。釋云。唯信是能凈。余善等皆所凈。故。以心王為主。但言心凈。不言心所。水喻心等。清珠喻信體。以投珠故。濁水便清。以有信
【現代漢語翻譯】 現代漢語譯本 欲（chanda，意願）。指對於所喜愛的境界，以希望為本體，以勤奮為作用。又對於一切事物想要觀察的人，因為有希望的緣故。如果不想觀察，隨著因緣和環境的趨勢，隨意攀緣，就完全沒有意願。因為這個道理，意願不是遍行心所（普遍存在於所有心識活動中的心理作用）。 二、勝解（adhimoksha，確認）。指對於已決定的境界，如其所應地，以印可理解為本體，以不可轉移為作用。又指對於邪正等教理的證據力量，對於所取境，審慎決定並印持。因此，由於不同的因緣，不能轉移其決定。對於猶豫不決的境界，完全沒有勝解。不是審慎的決心，也沒有勝解。因此，勝解不是遍行心所。 三、念（smriti，記憶）。指對於慣習的境界，使心明記不忘為本體，以禪定所依為作用。又對於曾經沒有經歷過的境界，使之不生起念頭。即使曾經經歷過，也不能清楚地記住，念也不會產生。因此，念必定不是遍行心所。念與定互為所依，互為作用，能夠產生正定，所以說禪定所依為作用。 四、定（samadhi，禪定），也稱為等持。指對於所觀察的境界，專注一緣為本體，使心不散亂，以智慧所依為作用。又因為禪定使心專注不散亂，依靠這個便有抉擇智慧產生。如果不繫心專注在境界上，就沒有禪定生起。因此，禪定不是遍行心所。 五、慧（prajna，智慧）。指對於所觀察的境界，以簡擇為本體，以斷除疑惑為作用。又對於非所觀察的境界，在愚昧的心中，沒有簡擇。因此，智慧不是遍行心所。這五個別境心所，隨著情況而有或無，所緣和能緣，不是一定同時存在。 善心所共有十一個。一、信（shraddha，信心）。指對於有實體、有功德、有能力的事物，以內心清凈為本體，以斷除不信的障礙，能夠獲得菩提資糧圓滿為作用。又《成唯識論》說：『信以心凈為自性，此自性澄清，能凈化心等。』因為心殊勝的緣故，立名為心凈。如同清水珠，能夠澄清濁水。解釋說，只有信是能凈，其餘的善心所都是所凈。因此，以心王為主，只說心凈，不說心所。用水比喻心等，用清水珠比喻信的本體。因為投入清水珠的緣故，濁水便澄清。因為有信
【English Translation】 English version Desire (chanda, intention). It refers to the state of liking, with hope as its essence and diligence as its function. Furthermore, for those who wish to observe all things, it is because of hope. If one does not wish to observe, but randomly clings to circumstances and situations, then there is no intention at all. Because of this principle, intention is not a universal mental factor (a mental function that is universally present in all consciousness activities). Two, Ascertainment (adhimoksha, conviction). It refers to the state of certainty, appropriately understanding it as its essence, and immovability as its function. It also refers to the power of evidence from correct and incorrect teachings, carefully deciding and confirming the object taken. Therefore, due to different causes and conditions, its decision cannot be changed. For a state of hesitation, there is no ascertainment at all. Without careful determination, there is no ascertainment. Therefore, ascertainment is not a universal mental factor. Three, Mindfulness (smriti, memory). It refers to the state of familiarity, making the mind clearly remember and not forget as its essence, and taking meditative stabilization as its function. Furthermore, for states that have never been experienced, it prevents thoughts from arising. Even if it has been experienced, if it cannot be clearly remembered, mindfulness will not arise. Therefore, mindfulness is definitely not a universal mental factor. Mindfulness and concentration rely on each other and function together, capable of generating right concentration, so it is said that meditative stabilization is its function. Four, Concentration (samadhi, meditative stabilization), also known as equanimity. It refers to focusing on a single object of observation as its essence, preventing the mind from being scattered, and taking wisdom as its function. Furthermore, because concentration makes the mind focused and not scattered, relying on this, decisive wisdom arises. If the mind is not focused on the object, concentration will not arise. Therefore, concentration is not a universal mental factor. Five, Wisdom (prajna). It refers to the state of observation, with discernment as its essence and cutting off doubt as its function. Furthermore, for non-observational states, in a foolish mind, there is no discernment. Therefore, wisdom is not a universal mental factor. These five specific mental factors may or may not be present depending on the situation, and the object and subject are not necessarily present at the same time. There are eleven wholesome mental factors. One, Faith (shraddha). It refers to things that have substance, virtue, and ability, with inner purity as its essence, and cutting off the obstacle of disbelief, capable of obtaining the perfection of the accumulation of merit for enlightenment as its function. Furthermore, the Vijnaptimatrata-siddhi says: 'Faith has the nature of mental purity, this nature is clear and can purify the mind, etc.' Because the mind is superior, it is named mental purity. Like a clear water pearl, it can clarify muddy water. It is explained that only faith can purify, and the remaining wholesome mental factors are all purified. Therefore, taking the mind-king as the main thing, only mental purity is mentioned, not mental factors. Using water as a metaphor for the mind, etc., and using a clear water pearl as a metaphor for the essence of faith. Because of the insertion of the clear water pearl, the muddy water becomes clear. Because there is faith
故。其心遂凈。二慚。謂依自增上。及法增上。羞恥過惡為體。斷無慚障為業。三愧。謂依世增上。羞恥過惡為體。斷無愧障為業。四無貪。謂于有有具。厭離無執。不藏不愛。無著為體。能斷貪障為業。五無瞋。謂于諸有情。心無損害。慈愍為體。能斷瞋障為業。六無癡。謂正了真實為體。能斷癡障為業。七精進。謂心勇無墮。不自輕賤為體。斷懈怠障為業。八輕安。謂遠離粗重。身心調暢為體。斷粗重障為業。九不放逸。謂總攝無貪瞋癡。精進為體。斷放逸障為業。十舍。謂總攝無貪瞋癡為體。依此舍故得心平等。得心正直。心無發動。斷髮動障為業。十一不害。謂由不惱害諸有情故。悲哀惻愴愍物為體。能斷害障為業。根本煩惱有六。一貪。謂於五取蘊。愛樂覆藏。保著為體。損害自他。能趣惡道為業。二瞋。謂于有情。欲興損害為體。能障無瞋為業。三慢。謂以他劣己計我為勝。令心高舉為體。能障無慢為業。四無明。謂不正了真實為體。能障正了為業。五邪見。謂五見為體。一薩迦邪見。謂於五取蘊計我我所。染污慧為體。能障無我。無顛倒解為業。二邊執見。謂於五取蘊。執計斷常。染污慧為體。能障無常。無顛倒解為業。三邪見。謂謗因果。染污慧為體。唯分別起。能障正見為業。四見取。謂於前三見
【現代漢語翻譯】 因此，他的心就清凈了。二、慚（Hrī，對自己的不道德行為感到羞恥）。指的是依靠自身增上和法增上，以羞恥過錯為體性，斷除無慚的障礙為作用。 三、愧（Apatrāpya，對他人或社會的不道德行為感到羞恥）。指的是依靠世間增上，以羞恥過錯為體性，斷除無愧的障礙為作用。 四、無貪（alobha，不執著）。指的是對於存在和存在的工具，厭離而不執著，不藏匿不愛戀，以無著為體性，能斷除貪慾的障礙為作用。 五、無瞋（Adveṣa，不嗔恨）。指的是對於一切有情眾生，心中沒有損害之意，以慈悲憐憫為體性，能斷除嗔恨的障礙為作用。 六、無癡（Amoha，不愚癡）。指的是正確瞭解真實，以正見為體性，能斷除愚癡的障礙為作用。 七、精進（Vīrya，努力）。指的是內心勇敢而不墮落，不輕視自己，以勇猛為體性，斷除懈怠的障礙為作用。 八、輕安（Praśrabdhi，身心輕快安適）。指的是遠離粗重，身心調和暢適，以輕快為體性，斷除粗重的障礙為作用。 九、不放逸（Apramāda，謹慎）。指的是總攝無貪、無瞋、無癡，以精進為體性，斷除放逸的障礙為作用。 十、舍（Upekṣā，捨棄）。指的是總攝無貪、無瞋、無癡為體性，依靠這種捨棄而得到心的平等、心的正直、心無動搖，斷除動搖的障礙為作用。 十一、不害（Avihiṃsā，不傷害）。指的是由於不惱害一切有情眾生，以悲哀惻愴憐憫萬物為體性，能斷除傷害的障礙為作用。 根本煩惱有六種：一、貪（rāga，貪婪）。指的是對於五取蘊（pañcupādānakkhandha，構成經驗存在的五個方面：色、受、想、行、識），愛戀覆藏，保執著迷，以執著為體性，損害自己和他人，能趣向惡道為作用。 二、瞋（dveṣa，嗔恨）。指的是對於有情眾生，想要興起損害，以嗔怒為體性，能障礙無瞋為作用。 三、慢（māna，傲慢）。指的是因為他人不如自己就認為自己勝過他人，令內心高舉，以高傲為體性，能障礙無慢為作用。 四、無明（avidyā，無知）。指的是不能正確瞭解真實，以迷惑為體性，能障礙正見為作用。 五、邪見（mithyā-dṛṣṭi，錯誤的見解）。指的是以五見為體性：一、薩迦耶見（satkāya-dṛṣṭi，身見）。指的是對於五取蘊計執為我、我所，以染污的智慧為體性，能障礙無我、無顛倒的理解為作用。 二、邊執見（antagrāha-dṛṣṭi，邊見）。指的是對於五取蘊，執計為斷、為常，以染污的智慧為體性，能障礙無常、無顛倒的理解為作用。 三、邪見（mithyā-dṛṣṭi，惡見）。指的是誹謗因果，以染污的智慧為體性，唯有分別才能生起，能障礙正見為作用。 四、見取見（dṛṣṭi-parāmarśa，見取）。指的是對於前三種見解
【English Translation】 Therefore, his mind becomes pure. Second, Hrī (Shame). It refers to relying on self-enhancement and Dharma enhancement, taking shame for transgressions as its essence, and its function is to sever the obstacle of shamelessness. Third, Apatrāpya (Remorse). It refers to relying on worldly enhancement, taking shame for transgressions as its essence, and its function is to sever the obstacle of lack of remorse. Fourth, Alobha (Non-attachment). It refers to being disgusted with and not attached to existence and the tools of existence, not concealing or loving, taking non-attachment as its essence, and its function is to sever the obstacle of greed. Fifth, Adveṣa (Non-hatred). It refers to having no intention to harm sentient beings, taking loving-kindness and compassion as its essence, and its function is to sever the obstacle of hatred. Sixth, Amoha (Non-delusion). It refers to correctly understanding reality, taking right understanding as its essence, and its function is to sever the obstacle of delusion. Seventh, Vīrya (Diligence). It refers to the mind being courageous and not falling, not belittling oneself, taking courage as its essence, and its function is to sever the obstacle of laziness. Eighth, Praśrabdhi (Tranquility). It refers to being away from heaviness, with body and mind harmoniously comfortable, taking lightness as its essence, and its function is to sever the obstacle of heaviness. Ninth, Apramāda (Non-negligence). It refers to encompassing non-greed, non-hatred, and non-delusion, taking diligence as its essence, and its function is to sever the obstacle of negligence. Tenth, Upekṣā (Equanimity). It refers to encompassing non-greed, non-hatred, and non-delusion as its essence. Relying on this equanimity, one obtains equality of mind, uprightness of mind, and non-disturbance of mind, and its function is to sever the obstacle of disturbance. Eleventh, Avihiṃsā (Non-harming). It refers to not harming all sentient beings, taking sorrowful compassion and pity for all things as its essence, and its function is to sever the obstacle of harm. There are six fundamental afflictions: First, rāga (Greed). It refers to loving, concealing, protecting, and clinging to the five aggregates of clinging (pañcupādānakkhandha, the five aspects that constitute experiential existence: form, feeling, perception, mental formations, and consciousness), taking attachment as its essence, harming oneself and others, and its function is to lead to evil paths. Second, dveṣa (Hatred). It refers to wanting to cause harm to sentient beings, taking anger as its essence, and its function is to obstruct non-hatred. Third, māna (Pride). It refers to considering oneself superior to others because they are inferior to oneself, causing the mind to be elevated, taking arrogance as its essence, and its function is to obstruct non-pride. Fourth, avidyā (Ignorance). It refers to not correctly understanding reality, taking delusion as its essence, and its function is to obstruct right understanding. Fifth, mithyā-dṛṣṭi (Wrong View). It refers to taking the five views as its essence: First, satkāya-dṛṣṭi (View of Self). It refers to considering the five aggregates of clinging as self and what belongs to self, taking defiled wisdom as its essence, and its function is to obstruct non-self and non-inverted understanding. Second, antagrāha-dṛṣṭi (View of Extremes). It refers to clinging to the five aggregates of clinging as either permanent or impermanent, taking defiled wisdom as its essence, and its function is to obstruct impermanence and non-inverted understanding. Third, mithyā-dṛṣṭi (Evil View). It refers to slandering cause and effect, taking defiled wisdom as its essence, arising only from discrimination, and its function is to obstruct right view. Fourth, dṛṣṭi-parāmarśa (Clinging to Views). It refers to the previous three views
。及見所依蘊。計最勝上。及與第一染污慧為體。唯分別起。能障苦。及不凈。無顛倒解為業。五戒禁取。謂於前諸見。及見所依蘊。計為清凈解脫出離。染污慧為體。唯分別起。能障如前。無顛倒解為業。釋云。薩迦邪見者。此翻身見也。見取者。論又云。一切斗諍所依為業。此于諸見。及所依蘊。執為最勝。能得涅槃清凈法。是見取。由此各各互執。為勝諸見等故。一切外道斗諍。因斯而起。戒禁取者。又云。無利勤苦所依為業。謂依諸見所受戒。說此戒為勝。及能得涅槃。由此戒故。一切外道。受持拔髮等無利勤苦。六疑。謂于諸諦。猶豫不決為體。唯分別起。能障無疑為業。
問。此十煩惱。何識相應。
答。第八藏識全無。第七末那有四。第六意識具十。前五識唯三。古釋云。五識但三。以無分別。故無慢等。慢等必由有隨念計度分別生故。又由慢于稱量門起。劣勝負故。疑。猶豫簡擇門起。見。推求門起故。五識無此等行相故。七識具我癡等四煩惱。猶具審決。故疑無容起。由愛著我。瞋不得生。無一心王中有二慧故。余見不生。隨煩惱有二十。釋論云。唯是煩惱。分位差別等流性故。名隨煩惱。此二十種。類別有三。謂分等十各別起故。名小隨煩惱。無慚等二遍不善故。名中隨煩惱。掉舉
【現代漢語翻譯】 現代漢語譯本：以及見到作為所依的五蘊（skandha，構成個體經驗的五種要素：色、受、想、行、識），就認為是最殊勝的，並且以與第一義諦相違背的染污智慧為體性。這種邪見完全是分別產生的，能夠障礙對苦和不凈的無顛倒理解，以此為作用。五、戒禁取（śīlabbata-parāmarsa，執著于不正確的戒律和苦行）：指的是對於前面所說的各種邪見，以及作為邪見所依的五蘊，認為是可以獲得清凈解脫和出離的。以染污的智慧為體性，完全是分別產生的，能夠像前面所說的那樣產生障礙，以障礙無顛倒的理解為作用。解釋說：薩迦耶見（satkāya-dṛṣṭi）的意思是執著于『身』的邪見。見取（dṛṣṭi-parāmarśa）在論中又說：『一切爭鬥都以此為根源』。這是對於各種邪見以及作為邪見所依的五蘊，執著地認為是至高無上的，認為能夠由此獲得涅槃（nirvāṇa）和清凈的法。這就是見取。由於各自互相執著，認為自己的見解等是最殊勝的，所以一切外道的爭鬥都因此而產生。戒禁取又說：『以無益的勤苦為根源』。指的是依據各種邪見所受持的戒律，並且認為這種戒律是最殊勝的，並且能夠由此獲得涅槃。由於這種戒律的緣故，一切外道受持拔頭髮等無益的勤苦。六、疑（vicikitsa，懷疑）：指的是對於諸諦（satya，真理）猶豫不決，以此為體性。完全是分別產生的，能夠障礙無疑的產生，以此為作用。 問：這十種煩惱（kleśa），與哪些識（vijñāna，意識）相應？ 答：第八阿賴耶識（ālayavijñāna，根本識）完全沒有。第七末那識（manas，意根）有四種。第六意識（manovijñāna，意識）具有全部十種。前五識（pañca-vijñāna，眼、耳、鼻、舌、身識）只有三種。古老的解釋說：五識只有三種，因為沒有分別能力，所以沒有慢等煩惱。慢等煩惱必定是由隨念、計度、分別而產生的。而且，慢是從稱量比較中產生的，因為有優劣勝負的比較。疑是從猶豫簡擇中產生的。見是從推求中產生的。五識沒有這些行相。七識具有我癡（ātma-moha）等四種煩惱，仍然具有審決的能力，所以疑沒有產生的餘地。由於愛著于『我』，嗔（dveṣa）不可能產生。因為一個心王（citta-rāja，主要意識）中不可能同時存在兩種智慧。其餘的見（dṛṣṭi）也不會產生。隨煩惱（upakleśa）有二十種。《釋論》中說：『僅僅是煩惱的分位差別和等流的性質，所以稱為隨煩惱。』這二十種隨煩惱，類別有三種。分別是：忿等十種是各自別別生起的，所以稱為小隨煩惱。無慚（ahrīka）等兩種是普遍存在於不善心中的，所以稱為中隨煩惱。掉舉（auddhatya）
【English Translation】 English version: And upon seeing the aggregates (skandha, the five components of individual experience: form, feeling, perception, mental formations, and consciousness) as the basis, one considers them to be the most superior, and takes defiled wisdom that contradicts the ultimate truth as its essence. This wrong view arises entirely from discrimination and can obstruct the non-inverted understanding of suffering and impurity, taking this as its function. Five, adherence to rites and rituals (śīlabbata-parāmarsa, clinging to incorrect precepts and ascetic practices): refers to considering the aforementioned wrong views and the aggregates that serve as their basis as means to attain purity, liberation, and deliverance. It takes defiled wisdom as its essence, arises entirely from discrimination, and can create obstacles as mentioned before, taking the obstruction of non-inverted understanding as its function. It is explained that 'satkāya-dṛṣṭi' means the wrong view of clinging to the 'self'. 'Dṛṣṭi-parāmarśa' is also stated in the treatise as 'all conflicts originate from this'. This is the clinging to various wrong views and the aggregates that serve as their basis, considering them to be supreme and capable of attaining nirvāṇa and pure Dharma. This is 'dṛṣṭi-parāmarśa'. Because they each cling to their own views, considering them to be the most superior, all conflicts among external paths arise from this. 'Śīlabbata-parāmarśa' also states: 'It takes unprofitable diligence and suffering as its basis'. It refers to the precepts that are adhered to based on various wrong views, and considering these precepts to be the most superior and capable of attaining nirvāṇa. Because of these precepts, all external paths engage in unprofitable diligence and suffering, such as pulling out hair. Six, doubt (vicikitsa, uncertainty): refers to being indecisive about the truths (satya, truths), taking this as its essence. It arises entirely from discrimination and can obstruct the arising of certainty, taking this as its function. Question: Which consciousnesses (vijñāna, consciousness) do these ten afflictions (kleśa) correspond to? Answer: The eighth ālayavijñāna (ālayavijñāna, storehouse consciousness) has none at all. The seventh manas (manas, mind) has four. The sixth manovijñāna (manovijñāna, mind consciousness) has all ten. The first five consciousnesses (pañca-vijñāna, eye, ear, nose, tongue, and body consciousnesses) have only three. The ancient explanation says: the five consciousnesses have only three because they lack the ability to discriminate, so they do not have afflictions such as pride. Afflictions such as pride must arise from recollection, calculation, and discrimination. Moreover, pride arises from comparison, because there is a comparison of superiority and inferiority. Doubt arises from hesitation and selection. Wrong views arise from investigation. The five consciousnesses do not have these characteristics. The seventh consciousness has four afflictions such as self-ignorance (ātma-moha), and still has the ability to judge, so there is no room for doubt to arise. Because of attachment to the 'self', anger (dveṣa) cannot arise. Because two wisdoms cannot exist simultaneously in one main consciousness (citta-rāja, main consciousness). The remaining wrong views (dṛṣṭi) will also not arise. Secondary afflictions (upakleśa) are twenty in number. The commentary states: 'They are merely the differentiated aspects and outflowing nature of afflictions, so they are called secondary afflictions.' These twenty secondary afflictions are of three types. Namely: anger and the like are each separately arising, so they are called minor secondary afflictions. Shamelessness (ahrīka) and the like are universally present in unwholesome minds, so they are called medium secondary afflictions. Restlessness (auddhatya)
等八遍染心故。名大隨煩惱。一忿。謂于現在違緣。令心憤發為體。能障無瞋為業。二恨。謂於過去違緣。結怨不捨為體。能障無瞋為業。三覆。謂於過犯。若他諫誨。若不諫誨。秘所作惡為體。能障發露悔過為業。四惱。謂於過犯。若他諫誨。便發粗言。心暴不忍為體。能障善友為業。五嫉。謂於他所有功德名譽。心妒不悅為體。能障仁慈為業。六慳。謂積聚怪著為體。障無貪為業。七誑。謂惑亂於他。現不實事。心詭為體。能障愛敬為業。八諂。為欺彼故。詐現恭順。心曲為體。能障愛敬為業。九憍。謂恃世間興盛等。心恃高舉。無所忌憚為體。能障厭離為業。十害。謂逼惱有情。無悲無愍。無哀。無憐。無惻為體。能障不害為業。十一無慚。謂不恥過惡為體。能障慚為業。十二無愧。謂於世增上。不恥過惡為體。能障愧為業。十三惛沈。謂令心懵重為體。能障毗缽舍那為業。十四掉舉。謂依不正尋求心不寂靜為體。能障奢摩他為業。十五不信。謂于有體有德有能。心不凈信為體。障信為業。十六懈怠。謂心不勉勵為體。能障發起正勤為業。十七放逸。謂總貪瞋癡懈怠為體。障不放逸為業。十八失念。謂染污不記為體。障不妄念為業。十九散亂。謂于所修善心。不喜樂為依止故。馳散外緣為體。能障等持為業。二
【現代漢語翻譯】 現代漢語譯本 這些被稱為『大隨煩惱』，因為它們與八種遍行染污心相應而生。 一、忿（krodha）：以對當下不順意的境遇感到憤怒為體性，能夠障礙無瞋（advesha）的生起，其作用是阻礙不嗔恨。 二、恨（upanaha）：以對過去不順意的境遇懷恨在心，不肯放下為體性，能夠障礙無瞋的生起，其作用是阻礙不嗔恨。 三、覆（mraksha）：對於自己所犯的過錯，無論他人是否勸誡，都隱瞞所作的惡行，以此為體性，能夠障礙坦白懺悔，其作用是阻礙懺悔。 四、惱（pradasha）：對於自己所犯的過錯，如果他人勸誡，就以粗暴的言語迴應，內心暴躁不能忍受，以此為體性，能夠障礙善友，其作用是阻礙與善友相處。 五、嫉（irshya）：對於他人所擁有的功德和名譽，內心嫉妒不悅，以此為體性，能夠障礙仁慈，其作用是阻礙仁慈心的生起。 六、慳（matsarya）：以積聚財物並對之產生強烈的執著為體性，能夠障礙無貪（alobha），其作用是阻礙不貪婪。 七、誑（maya）：以迷惑擾亂他人，顯現不真實的事情，內心狡詐為體性，能夠障礙愛敬，其作用是阻礙愛敬心的生起。 八、諂（shathya）：爲了欺騙他人，虛假地表現出恭順的樣子，內心彎曲不正為體性，能夠障礙愛敬，其作用是阻礙愛敬心的生起。 九、憍（mada）：以依仗世間的興盛等，內心傲慢自大，無所顧忌為體性，能夠障礙厭離，其作用是阻礙對輪迴的厭離心。 十、害（vihimsa）：以逼迫惱害有情眾生，缺乏悲憫之心為體性，能夠障礙不害（avihimsa），其作用是阻礙不傷害眾生。 十一、無慚（ahrikya）：以不以自己的過錯為恥為體性，能夠障礙慚（hri），其作用是阻礙慚愧心的生起。 十二、無愧（anapatrapya）：以在世人面前不以自己的過錯為恥為體性，能夠障礙愧（apatrapa），其作用是阻礙羞愧心的生起。 十三、惛沈（styana）：以使內心昏沉沉重為體性，能夠障礙毗缽舍那（vipashyana，內觀），其作用是阻礙內觀的修習。 十四、掉舉（auddhatya）：以依隨不正當的尋求，使內心不得寂靜為體性，能夠障礙奢摩他（shamatha，止），其作用是阻礙止的修習。 十五、不信（ashraddhya）：對於有實體、有功德、有能力的事物，內心不生清凈的信心，以此為體性，能夠障礙信（shraddha），其作用是阻礙信心的生起。 十六、懈怠（kaushidya）：以內心不勤勉努力為體性，能夠障礙發起正勤，其作用是阻礙精進的修習。 十七、放逸（pramada）：以總括貪、瞋、癡、懈怠為體性，能夠障礙不放逸，其作用是阻礙不放逸的修習。 十八、失念（musitasmritita）：以染污的記憶為體性，能夠障礙不妄念，其作用是阻礙正念的修習。 十九、散亂（vikshepa）：以對於所修的善心，不喜樂為依止，向外馳散攀緣為體性，能夠障礙等持（samadhi），其作用是阻礙禪定的修習。 二
【English Translation】 English version These are called 'Major Secondary Defilements' because they arise in conjunction with the eight pervasive defiled minds. 1. Wrath (krodha): Its nature is to be enraged by present unfavorable circumstances. It hinders the arising of non-hatred (advesha), and its function is to obstruct non-anger. 2. Resentment (upanaha): Its nature is to harbor grudges about past unfavorable circumstances, refusing to let go. It hinders the arising of non-hatred, and its function is to obstruct non-anger. 3. Concealment (mraksha): Its nature is to conceal one's own wrongdoings, whether or not others advise or admonish. It hinders confession and repentance, and its function is to obstruct repentance. 4. Vexation (pradasha): Its nature is to respond with harsh words and an impatient, agitated mind when others advise or admonish about one's wrongdoings. It hinders good friendship, and its function is to obstruct association with good friends. 5. Jealousy (irshya): Its nature is to be envious and displeased with the merits and reputation of others. It hinders loving-kindness, and its function is to obstruct the arising of loving-kindness. 6. Stinginess (matsarya): Its nature is to accumulate possessions and be strongly attached to them. It hinders non-greed (alobha), and its function is to obstruct non-greed. 7. Deceit (maya): Its nature is to confuse and mislead others by presenting untrue things, with a cunning mind. It hinders love and respect, and its function is to obstruct the arising of love and respect. 8. Hypocrisy (shathya): Its nature is to falsely display respect in order to deceive others, with a crooked and dishonest mind. It hinders love and respect, and its function is to obstruct the arising of love and respect. 9. Pride (mada): Its nature is to rely on worldly prosperity and the like, with an arrogant and haughty mind, without any fear or restraint. It hinders renunciation, and its function is to obstruct the renunciation of samsara. 10. Harmfulness (vihimsa): Its nature is to oppress and harm sentient beings, lacking compassion. It hinders non-harming (avihimsa), and its function is to obstruct non-harming of beings. 11. Shamelessness (ahrikya): Its nature is not to be ashamed of one's own faults. It hinders shame (hri), and its function is to obstruct the arising of shame. 12. Lack of embarrassment (anapatrapya): Its nature is not to be embarrassed by one's own faults in front of others. It hinders embarrassment (apatrapa), and its function is to obstruct the arising of embarrassment. 13. Torpor (styana): Its nature is to make the mind dull and heavy. It hinders vipashyana (vipashyana, insight meditation), and its function is to obstruct the practice of insight meditation. 14. Excitement (auddhatya): Its nature is to make the mind restless by relying on improper seeking. It hinders shamatha (shamatha, calm abiding), and its function is to obstruct the practice of calm abiding. 15. Lack of faith (ashraddhya): Its nature is not to have pure faith in things that have substance, qualities, and abilities. It hinders faith (shraddha), and its function is to obstruct the arising of faith. 16. Laziness (kaushidya): Its nature is not to be diligent and energetic. It hinders the initiation of right effort, and its function is to obstruct the practice of diligence. 17. Carelessness (pramada): Its nature encompasses greed, hatred, delusion, and laziness. It hinders non-carelessness, and its function is to obstruct the practice of non-carelessness. 18. Forgetfulness (musitasmritita): Its nature is defiled memory. It hinders non-forgetfulness, and its function is to obstruct the practice of mindfulness. 19. Distraction (vikshepa): Its nature is to rely on not delighting in the virtuous mind being cultivated, and to scatter and cling to external conditions. It hinders samadhi (samadhi, concentration), and its function is to obstruct the practice of concentration. 2
十不正知。謂於三業。不正了住染污慧為體。能障正知為業。
宗鏡錄卷第五十七
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第五十八
慧日永明寺主智覺禪師延壽集
夫不定有四。悔。眠。尋。伺。于善染等皆不定故。非如觸等定遍心故。非如欲等定遍地故。立不定名。一惡作。謂于已作未作善不善事。若染不染。悵怏追變為體。能障奢摩他為業。又識論稱悔。此即于果。假立因名。先惡所作業。後方追悔故。二睡眠。謂略。攝於心。不自在轉為體。能障毗缽舍那為業。三尋。謂或時由思於法造作。或時由慧於法推求。散行外境。令心粗轉為體。障心內凈為業。四伺。謂從阿賴耶識種子。所生。依心。所造。與心俱轉相應。于所尋法略行外境。令心細轉為體。障心內凈為業。釋云。尋即淺推。伺即深度。尋于粗發言。伺則細發語。識論云。四不定者。于善染等皆不定故。釋云。一解。顯不定義。此于界性識等皆不定故。二解。簡前信等貪等。此通三性。性不定故。如上根隨煩惱。過患尤深。開惡趣門。障菩提道。如瑜伽論云。煩惱差別者。多種差別。應知。謂結。縛。隨眠。隨煩惱。纏。瀑流扼取。系。蓋。株杌垢。常
【現代漢語翻譯】 現代漢語譯本 十不正知，指的是對於身、口、意三業，以不正當的、染污的智慧作為體性，能夠障礙正知。
宗鏡錄卷第五十七
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第五十八
慧日永明寺主智覺禪師延壽集
不定有四種：悔（惡作），眠（睡眠），尋，伺。因為它們對於善與染等是不定的，不像觸等一定遍及於心，也不像欲等一定遍及於地，所以立名為『不定』。一、惡作，指的是對於已經做過或未做過的善事或不善事，無論是染污的還是不染污的，產生悵惘追悔的心情作為體性，能夠障礙奢摩他（止）的修習。又，《識論》中稱之為『悔』，這實際上是對於果，假立因的名稱。因為先有惡業的造作，然後才產生追悔。二、睡眠，指的是心略微收攝，不能自在運轉作為體性，能夠障礙毗缽舍那（觀）的修習。三、尋，指的是有時由於思慮而對法進行造作，有時由於智慧而對法進行推求，散亂地向外境馳行，使心粗略地運轉作為體性，障礙心內的清凈。四、伺，指的是從阿賴耶識（第八識）的種子所生起，依附於心，由心所造作，與心同時運轉相應，對於所尋之法略微地向外境馳行，使心細微地運轉作為體性，障礙心內的清凈。解釋說，尋是淺層的推求，伺是深度的推求。尋是粗略地發言，伺是細微地發語。《識論》中說，四不定，是因為它們對於善與染等是不定的。解釋說，第一種解釋，顯示了不定義，這是因為它們對於界、性、識等都是不定的。第二種解釋，是爲了簡別於前面的信等和貪等，因為它們通於三性（善、惡、無記），性質不定。像上面所說的根本隨煩惱，過患尤其深重，開啟了惡趣之門，障礙了菩提之道。如《瑜伽論》所說，煩惱的差別，有多種差別，應當知道，包括結、縛、隨眠、隨煩惱、纏、瀑流、扼、取、系、蓋、株杌、垢、常。
【English Translation】 English version The ten non-right knowledges refer to the three karmas (body, speech, and mind), taking incorrect and defiled wisdom as their essence, and being able to obstruct right knowledge.
Zong Jing Lu (Record of the Source Mirror) Volume 57
Engraved by the Grand Tripitaka Supervision Department in the year of Wu Shen Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 58
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple
The undetermined are four: regret (akritya), sleep (middha), investigation (vitarka), and analysis (vicara). Because they are undetermined with respect to good and defilement, they are not like contact (sparsha) which is necessarily pervasive to the mind, nor like desire (chanda) which is necessarily pervasive to the ground (of consciousness); therefore, they are named 'undetermined'. First, akritya (remorse), refers to the feeling of regret and remorse for good or bad deeds that have been done or not done, whether defiled or undefiled, taking this feeling of regret as its essence, and being able to obstruct shamatha (calm abiding). Furthermore, the Vijnaptimatrata-siddhi calls it 'regret', which is actually establishing the name of the cause based on the effect. Because first there is the creation of evil karma, and then regret arises later. Second, middha (sleep), refers to the mind being slightly withdrawn and unable to function freely, taking this as its essence, and being able to obstruct vipashyana (insight). Third, vitarka (investigation), refers to sometimes fabricating dharmas due to thought, and sometimes seeking dharmas due to wisdom, scattering and running towards external objects, causing the mind to operate coarsely, taking this as its essence, and obstructing inner purity of mind. Fourth, vicara (analysis), refers to arising from the seeds of alaya-vijnana (alaya consciousness), relying on the mind, created by the mind, operating and corresponding simultaneously with the mind, slightly running towards external objects with respect to the investigated dharma, causing the mind to operate subtly, taking this as its essence, and obstructing inner purity of mind. It is explained that vitarka is shallow investigation, and vicara is deep investigation. Vitarka is coarse speech, and vicara is subtle speech. The Vijnaptimatrata-siddhi says that the four undetermined are because they are undetermined with respect to good and defilement. It is explained that the first explanation shows the undefined nature, because they are undetermined with respect to realm, nature, and consciousness. The second explanation is to distinguish them from the preceding faith (shraddha) and greed (raga), because they are common to the three natures (good, evil, and neutral), and their nature is undetermined. Like the fundamental secondary afflictions mentioned above, their faults are especially deep, opening the gates of evil destinies and obstructing the path to bodhi. As the Yoga-bhumi says, the differences in afflictions have many differences, which should be known, including klesha (knot), bandhana (bond), anusaya (latent tendency), upaklesha (secondary affliction), paryavasthana (entanglement), ogha (flood), yoga (yoke), upadana (grasping), bandha (tie), avarana (cover), stambha (stubbornness), mala (stain), and nitya (constant).
害。箭。所有。根。惡行。漏匱。燒。惱。有諍。火。熾然。稠林。拘礙。如是等類。煩惱差別。當知此中。能和合苦。故名為結。令于善行。不隨所欲。故名為縛。一切世間。增上種子。之行隨逐。故名隨眠。倒染心故。名隨煩惱。數起現行。故名為纏。深難渡故。順流漂故。名為瀑流。邪行方便。故名為扼。能取自身。相續不絕。故名為取。難可解脫。故名為系。覆真實義。故名為蓋。壞善稼田。故名株杌。自性染污。故名為垢。常能為害。故名為常害。不靜相故。遠所隨故。名為箭。能攝依事。故名所有。不善所依。故名為根。邪行自性。故名惡行。流動其心。故名為漏。能令受用。無有厭足。故名為匱。能令所欲。常有匱乏。故名為燒。能引衰損。故名為惱。能為斗訟諍競之因。故名有諍。燒所積集諸善根薪。故名為火。如大熱病。故名熾然。種種自身大樹聚集。故名稠林。能令眾生樂著種種妙欲塵故。能障證得出世法故。名為拘礙。諸如是等。煩惱差別。乃至煩惱過患者。當知諸煩惱有無量過患。謂煩惱起時。先惱亂其心。次於所緣。發起顛倒。令諸隨眠。皆得堅固。令等流行。相續而轉。能引自害。能引他害。能引俱害。生現法罪。生后法罪。生俱法罪。令受彼生。身心憂苦。能引生等。種種大苦。能令
【現代漢語翻譯】 現代漢語譯本 唉。箭（比喻煩惱能迅速傷人）。所有（指煩惱所依附的事物）。根（指煩惱的根本）。惡行（指由煩惱引發的不良行為）。漏（指煩惱如漏洞般使善法流失）。匱（指煩惱使人感到匱乏）。燒（指煩惱如火焰般灼燒身心）。惱（指煩惱使人煩惱）。有諍（指煩惱引起爭端）。火（指煩惱如火般熾熱）。熾然（指煩惱非常強烈）。稠林（指煩惱如茂密的森林）。拘礙（指煩惱束縛人）。如是等等，這些都是煩惱的各種不同名稱和表現。 應當知道，這些煩惱能夠聚合痛苦，所以稱為『結』。使人不能隨心所欲地行善，所以稱為『縛』。一切世間的增上種子，隨著行為而產生，所以稱為『隨眠』。因為顛倒染污心識，所以稱為『隨煩惱』。經常生起現行，所以稱為『纏』。因為深不可渡，順著（生死）之流漂流，所以稱為『瀑流』。是邪行的方便，所以稱為『扼』。能夠持續不斷地獲取自身（的痛苦），所以稱為『取』。難以解脫，所以稱為『系』。覆蓋真實的意義，所以稱為『蓋』。破壞善良的稼禾田地，所以稱為『株杌』。自性染污，所以稱為『垢』。經常能夠造成損害，所以稱為『常害』。因為不平靜，遠離（涅槃），所以稱為『箭』。能夠攝取所依附的事物，所以稱為『所有』。是不善的所依，所以稱為『根』。是邪行的自性，所以稱為『惡行』。使心流動不安，所以稱為『漏』。能夠使人受用時沒有滿足，所以稱為『匱』。能夠使人所希望的，常常感到匱乏，所以稱為『燒』。能夠引發衰敗和損害，所以稱為『惱』。能夠成為鬥爭和訴訟的原因，所以稱為『有諍』。焚燒所積累的各種善根，如同焚燒柴火，所以稱為『火』。如同大熱病一樣，所以稱為『熾然』。如同各種自身的大樹聚集在一起，所以稱為『稠林』。能夠使眾生樂於執著于各種美妙的慾望，能夠障礙證得出世間的佛法，所以稱為『拘礙』。 諸如此類的煩惱差別，乃至煩惱的過患。應當知道，各種煩惱有無量的過患。當煩惱生起時，首先惱亂人的心，其次對於所緣境，發起顛倒的認知，使各種隨眠煩惱，都得到堅固，使（煩惱）等同流行，相續不斷地運轉。能夠引發自身的損害，能夠引發他人的損害，能夠引發雙方的損害。產生現世的罪過，產生後世的罪過，產生現世和後世的罪過。使人承受來世的身心憂愁痛苦，能夠引發生等等各種巨大的痛苦，能夠使人...
【English Translation】 English version Alas. Arrow (a metaphor for how afflictions can quickly wound). All (referring to the things that afflictions rely on). Root (referring to the root of afflictions). Evil deeds (referring to bad actions caused by afflictions). Leak (referring to how afflictions cause good dharma to leak away). Deficiency (referring to how afflictions make people feel deficient). Burning (referring to how afflictions burn the body and mind like flames). Annoyance (referring to how afflictions cause annoyance). Contention (referring to how afflictions cause disputes). Fire (referring to how afflictions are as intense as fire). Blazing (referring to how afflictions are very strong). Dense forest (referring to how afflictions are like a dense forest). Hindrance (referring to how afflictions bind people). Such and so on, these are all different names and manifestations of afflictions. It should be known that these afflictions can aggregate suffering, so they are called 'ties'. They prevent people from doing good deeds as they wish, so they are called 'bonds'. All the increasing seeds of the world arise with actions, so they are called 'latent tendencies'. Because they invert and defile consciousness, they are called 'secondary afflictions'. They frequently arise and manifest, so they are called 'entanglements'. Because they are deep and difficult to cross, and drift along the (cycle of birth and death) stream, they are called 'floods'. They are the means of wrong actions, so they are called 'obstructions'. They can continuously acquire one's own (suffering), so they are called 'grasping'. They are difficult to liberate from, so they are called 'attachments'. They cover up the true meaning, so they are called 'coverings'. They destroy the fields of good crops, so they are called 'stumps'. Their nature is defiled, so they are called 'defilements'. They can always cause harm, so they are called 'constant harms'. Because they are not peaceful and are far from (Nirvana), they are called 'arrows'. They can gather the things they rely on, so they are called 'all'. They are the basis of unwholesomeness, so they are called 'roots'. They are the nature of wrong actions, so they are called 'evil deeds'. They make the mind restless, so they are called 'leaks'. They can make people feel unsatisfied when enjoying things, so they are called 'deficiencies'. They can make people feel deficient in what they hope for, so they are called 'burning'. They can cause decline and harm, so they are called 'annoyance'. They can be the cause of fighting and lawsuits, so they are called 'contention'. They burn the accumulated roots of goodness, like burning firewood, so they are called 'fire'. Like a high fever, they are called 'blazing'. Like various large trees gathered together, they are called 'dense forest'. They can make sentient beings attached to various wonderful desires, and they can hinder the realization of transcendent Buddha-dharma, so they are called 'hindrances'. Such are the differences of afflictions, and even the faults of afflictions. It should be known that various afflictions have immeasurable faults. When afflictions arise, they first disturb people's minds, and then, with regard to the object of attention, they give rise to inverted cognitions, making the various latent afflictions firm, causing (afflictions) to flow equally and continuously. They can cause harm to oneself, they can cause harm to others, and they can cause harm to both. They produce sins in this life, they produce sins in the next life, and they produce sins in both this life and the next life. They cause people to endure mental and physical suffering in the next life, they can cause birth and other great sufferings, and they can make people...
相續。遠涅槃樂。能令退失。諸勝善法。能令資財。衰損散失。能令入眾。不得無畏。悚懼無威。能令鄙惡名稱。流佈十方。常為智者所訶毀。令臨終時。生大憂悔。令身壞已。墮諸惡趣。生那落迦中。令不證得自勝義利。如是等過。無量無邊。如上所作煩惱。生諸過患。皆從最初一念無明心起。何謂無明。以不知前境本空。妄生對待。唯是自心分別。以忿恨風。吹心識火。自燒自害。曾不覺知。不了唯心第一義諦。故曰無明。癡暗所纏。空生空死。大智度論云。複次一切法性。皆空無所有。汝所瞋因緣。亦皆虛誑無定。汝云何以虛誑事故。瞋罵加害。乃至奪命。起此重罪業故。墮三惡道。受無量苦。汝莫以虛誑無實事故。而受大罪。如山中有一佛圖。彼中有一別房。房中有鬼來恐惱道人故。諸道人。皆舍房而去。有一客僧來。維那處分。令住此房。而語之言。此房中有鬼神喜惱人。能住中者住。客僧自以持戒力多聞故。言。小鬼何所能。我能伏之。即入房住。暮更有一僧來求住處。維那亦令在此房住。亦語有鬼惱人。其人亦言。小鬼何所能。我當伏之。先入者。閉戶端坐待鬼。後來者。夜暗打門求入。先入者謂為是鬼。不為開戶。後來者極力打門。在內道人。以力拒之。外者得勝。排門得入。內者打之。外者亦極力
【現代漢語翻譯】 現代漢語譯本： 相續的忿恨會使人失去涅槃的快樂，使人退失各種殊勝的善法，使人的資財衰敗散失，使人進入大眾之中，不能無所畏懼，而是感到悚懼，沒有威嚴。它會使人惡劣的名聲流佈十方，常常被智者所呵斥譭謗，使人在臨終時產生巨大的憂愁和後悔，使人在身死之後，墮入各種惡趣，生在那落迦（地獄）之中，使人不能證得自身最殊勝的利益。像這樣的過患，無量無邊。如上所說的煩惱，產生各種過患，都是從最初一念的無明心產生的。什麼是無明呢？就是因為不知道眼前的境界本來是空性的，虛妄地產生對待，認為這些都是自心的分別。用忿恨的風，吹動心識的火焰，自己燒自己，自己傷害自己，從來不覺察，不瞭解唯心第一義諦，所以叫做無明，被愚癡黑暗所纏繞，在空性中生，又在空性中死。《大智度論》中說：『再者，一切法的自性，都是空性的，什麼都沒有。你所嗔恨的因緣，也都是虛假的，沒有定性的。你為什麼因為虛假的事情，而嗔罵加害，乃至奪取性命，從而造下如此嚴重的罪業，墮入三惡道，遭受無量的痛苦呢？你不要因為虛假不實的事情，而遭受巨大的罪過。』譬如山中有一座佛寺，寺中有一間單獨的房間。房間中有鬼來恐嚇惱亂修行人，所以修行人都捨棄房間離開了。有一位雲遊僧人來了，維那（寺院的管理者）安排他住在這間房間里，並且告訴他說：『這間房間里有鬼神喜歡惱亂人，能住在這裡的人就住。』這位雲遊僧人因為自己持戒精嚴，博學多聞，就說：『小鬼能做什麼？我能降伏它。』就進入房間住了。傍晚又有一位僧人來求住宿的地方，維那也安排他住在這間房間里，也告訴他有鬼惱亂人。這個人也說：『小鬼能做什麼？我應當降伏它。』先前進入房間的人，關上門端坐著等待鬼出現。後來的人，因為夜晚黑暗，敲門請求進入。先前進入房間的人，以為是鬼，不給他開門。後來的人極力敲門，在房間里的人，用力抵擋。外面的人得勝，推開門進來了，裡面的人打他，外面的人也極力反擊。 English version: Continuous anger leads to the loss of the bliss of Nirvana, causes the decline of various excellent virtues, leads to the decay and loss of wealth, prevents one from being fearless in gatherings, causing fear and lack of dignity. It spreads one's bad reputation in all directions, is often criticized and slandered by the wise, causes great sorrow and regret at the time of death, leads to falling into various evil realms after death, being born in Naraka (hell), and prevents one from attaining one's own supreme benefit. Such faults are countless and boundless. The afflictions mentioned above, which produce various faults, all arise from the initial thought of ignorance. What is ignorance? It is not knowing that the present state is originally empty, falsely creating duality, thinking that these are all discriminations of one's own mind. Using the wind of anger to blow the flames of consciousness, one burns oneself, harms oneself, and never realizes, not understanding the ultimate truth of mind-only, hence it is called ignorance, being entangled in the darkness of delusion, born in emptiness, and dying in emptiness. The Mahaprajnaparamita Shastra says: 'Furthermore, the nature of all dharmas is empty, nothing exists. The causes and conditions you are angry about are also false and uncertain. Why do you, because of false things, scold and harm, even take lives, thus creating such serious karma, falling into the three evil realms, and suffering immeasurable pain? Do not suffer great sins because of false and unreal things.' For example, there is a Buddhist temple in the mountains, and there is a separate room in the temple. There are ghosts in the room who frighten and disturb the practitioners, so the practitioners abandon the room and leave. A traveling monk came, and the Vina (manager of the temple) arranged for him to stay in this room, and told him: 'There are ghosts in this room who like to disturb people, whoever can stay here can stay.' This traveling monk, because he strictly observes the precepts and is learned, said: 'What can a small ghost do? I can subdue it.' So he entered the room and stayed. In the evening, another monk came to ask for a place to stay, and the Vina also arranged for him to stay in this room, and also told him that there were ghosts disturbing people. This person also said: 'What can a small ghost do? I should subdue it.' The person who entered the room earlier closed the door and sat upright waiting for the ghost to appear. The person who came later, because it was dark at night, knocked on the door asking to enter. The person who entered the room earlier thought it was a ghost and did not open the door for him. The person who came later knocked on the door with all his might, and the person in the room resisted with force. The person outside won and pushed the door open, and the person inside hit him, and the person outside also fought back with all his might.
【English Translation】 English version: Continuous anger leads to the loss of the bliss of Nirvana, causes the decline of various excellent virtues, leads to the decay and loss of wealth, prevents one from being fearless in gatherings, causing fear and lack of dignity. It spreads one's bad reputation in all directions, is often criticized and slandered by the wise, causes great sorrow and regret at the time of death, leads to falling into various evil realms after death, being born in Naraka (hell), and prevents one from attaining one's own supreme benefit. Such faults are countless and boundless. The afflictions mentioned above, which produce various faults, all arise from the initial thought of ignorance. What is ignorance? It is not knowing that the present state is originally empty, falsely creating duality, thinking that these are all discriminations of one's own mind. Using the wind of anger to blow the flames of consciousness, one burns oneself, harms oneself, and never realizes, not understanding the ultimate truth of mind-only, hence it is called ignorance, being entangled in the darkness of delusion, born in emptiness, and dying in emptiness. The Mahaprajnaparamita Shastra says: 'Furthermore, the nature of all dharmas is empty, nothing exists. The causes and conditions you are angry about are also false and uncertain. Why do you, because of false things, scold and harm, even take lives, thus creating such serious karma, falling into the three evil realms, and suffering immeasurable pain? Do not suffer great sins because of false and unreal things.' For example, there is a Buddhist temple in the mountains, and there is a separate room in the temple. There are ghosts in the room who frighten and disturb the practitioners, so the practitioners abandon the room and leave. A traveling monk came, and the Vina (manager of the temple) arranged for him to stay in this room, and told him: 'There are ghosts in this room who like to disturb people, whoever can stay here can stay.' This traveling monk, because he strictly observes the precepts and is learned, said: 'What can a small ghost do? I can subdue it.' So he entered the room and stayed. In the evening, another monk came to ask for a place to stay, and the Vina also arranged for him to stay in this room, and also told him that there were ghosts disturbing people. This person also said: 'What can a small ghost do? I should subdue it.' The person who entered the room earlier closed the door and sat upright waiting for the ghost to appear. The person who came later, because it was dark at night, knocked on the door asking to enter. The person who entered the room earlier thought it was a ghost and did not open the door for him. The person who came later knocked on the door with all his might, and the person in the room resisted with force. The person outside won and pushed the door open, and the person inside hit him, and the person outside also fought back with all his might.
熟打。至明旦相見。乃是故舊同學。各相愧謝。眾人雲集。笑而怪之。眾生亦如是。五眾無我無人。空取相致斗諍。若支解在地。但有骨肉。無人無我。是故菩薩。語眾生言。汝莫于根本空中。斗諍作罪。斗諍故。人身尚不可得。何況值佛。又云。一切煩惱。雖是過去業因緣。無明是根本。乃至若知先一世無明業因緣。則億萬世可知。譬如現在火熱。過去未來火亦如是。複次菩薩求無明。體即是明。所謂諸法實相。名為實際。觀諸法如幻如化。眾生顛倒因緣故。起諸煩惱。作惡罪業。輪轉五道。受生死苦。譬如蠶。出絲自裹縛。入沸湯火炙。凡夫眾生亦如是。初生時未有諸煩惱。后自生貪慾瞋恚等諸煩惱。是煩惱因緣故。覆真智慧。轉身受地獄火燒湯煮。菩薩知是法本末皆空。但眾生顛倒錯故。受如是苦。菩薩於此眾生。起大悲心。欲破是顛倒故求于實法。行般若波羅蜜。通達實際。種種因緣。教化眾生。令住實際。是故住實際無咎。釋曰。如了今世無明業是心。則能通達過去未來一切善惡諸業。悉是自心。如一火性熱。則一切火皆熱。既實知已。終不更將手觸。懼燒手故。若如實知。今現在一塵一念悉是自心。終不更故起心貪取前境。慮失宗故。所以寶藏論云。一切如幻。其幻不實。知幻是幻。守真抱一。如是則智
【現代漢語翻譯】 現代漢語譯本 （熟打，時間已晚。）直到明天早上再見。原來是以前的老同學，大家都感到慚愧和感謝。眾人聚集在一起，笑著責怪他們。眾生也是這樣，五蘊（色、受、想、行、識，five aggregates）本無我無人，卻空自執著于表象而引起爭鬥。如果肢解在地，就只有骨肉，沒有人也沒有我。因此，菩薩告訴眾生說：『你們不要在根本空性中爭鬥造罪。因為爭鬥的緣故，人身尚且難以獲得，更何況遇到佛法。』 又說：『一切煩惱，雖然是過去業的因緣所致，但無明（ignorance）是根本。』乃至如果知道前一世的無明業因緣，那麼億萬世的因緣都可以知道。譬如現在的火是熱的，過去和未來的火也是一樣熱的。 進一步說，菩薩尋求無明的本體，實際上就是光明，所謂諸法的真實相狀，就叫做實際（reality）。觀察諸法如幻如化，眾生因為顛倒的因緣，生起各種煩惱，造作惡業，在五道（地獄、餓鬼、畜生、人、天，five realms）中輪迴，承受生死之苦。譬如蠶，吐絲把自己纏繞起來，然後被放入沸湯中火烤。凡夫眾生也是這樣，剛出生時沒有各種煩惱，後來自己生起貪慾、瞋恚等各種煩惱，因為這些煩惱的緣故，遮蔽了真實的智慧，轉身就承受地獄的火燒湯煮之苦。菩薩知道這些法的本末都是空性的，只是眾生顛倒錯亂，才承受這樣的痛苦。菩薩對於這些眾生，生起大悲心，想要破除這種顛倒，所以尋求真實之法，修行般若波羅蜜（Perfection of Wisdom），通達實際，用種種因緣，教化眾生，令他們安住于實際。所以安住于實際就沒有過失。 解釋說：如果瞭解今世的無明業就是心，就能通達過去未來一切善惡諸業，都是自心所造。如火的本性是熱的，那麼一切火都是熱的。既然真實地知道了這一點，就終究不會再用手去觸控，因為害怕被燒傷。如果如實地知道，現在的一塵一念都是自心，就終究不會再故意生起貪心去獲取眼前的境界，因為害怕失去根本。所以《寶藏論》說：『一切如幻，其幻不實，知幻是幻，守真抱一。』這樣就是智慧。
【English Translation】 English version (Said after a thorough beating. See you tomorrow morning.) It turned out they were old classmates, and they felt ashamed and grateful to each other. The crowd gathered, laughing and blaming them. Sentient beings are also like this. The five aggregates (skandhas) are without self or person, yet they vainly cling to appearances, leading to strife. If dismembered on the ground, there would only be bones and flesh, no person or self. Therefore, the Bodhisattva tells sentient beings: 'Do not engage in strife and create sins within the fundamental emptiness. Because of strife, even obtaining a human body is difficult, let alone encountering the Buddha Dharma.' It is also said: 'Although all afflictions arise from past karmic causes, ignorance (avidya) is the root.' Furthermore, if one knows the karmic cause of ignorance from a previous life, then the causes of billions of lives can be known. For example, the fire is hot now, and the fire in the past and future is also hot. Furthermore, the Bodhisattva seeks the essence of ignorance, which is actually light, what is called the true nature of all dharmas, is called reality (tathata). Observing all dharmas as illusions and transformations, sentient beings, due to inverted causes, give rise to various afflictions, create evil karma, and transmigrate in the five realms (gatis), enduring the suffering of birth and death. For example, a silkworm spins silk to wrap itself, and then is placed in boiling water and burned. Ordinary sentient beings are also like this. When they are first born, they do not have various afflictions, but later they themselves generate various afflictions such as greed and hatred. Because of these afflictions, they cover up true wisdom, and in turn, they endure the suffering of being burned by fire and boiled in hot water in hell. The Bodhisattva knows that the beginning and end of these dharmas are all empty, but sentient beings are inverted and confused, and thus endure such suffering. The Bodhisattva, with great compassion for these sentient beings, wants to break this inversion, so he seeks the true Dharma, practices Prajna Paramita (Perfection of Wisdom), penetrates reality, and uses various causes and conditions to teach sentient beings, causing them to abide in reality. Therefore, abiding in reality is without fault. Explanation: If one understands that the ignorance karma of this life is the mind, then one can understand that all good and evil karmas of the past and future are created by one's own mind. Just as the nature of fire is hot, so all fire is hot. Since one truly knows this, one will never touch it with one's hand again, for fear of being burned. If one truly knows that every dust and every thought in the present is one's own mind, one will never deliberately generate greed to grasp the objects before one, for fear of losing the fundamental. Therefore, the Treatise on the Treasure Store says: 'Everything is like an illusion, and the illusion is not real. Knowing the illusion is the illusion, guard the truth and embrace the one.' This is wisdom.
燈常照。業海自枯。究竟住于無過咎。真唯識性之實際。于實際中。不見有一法若生若滅。若合若散。所以寂調音所問經云。寂調音天子言。文殊師利。為有煩惱故調伏。為無煩惱故調伏。文殊師利言。天子。喻如有夢為毒蛇所螫。此人為苦所逼。即于夢中而服解藥。以服藥故。毒氣得除。天子。于意云何。此人實為所螫不耶。天子言。不也。文殊師利言。彼毒實為除不耶。天子言。文殊師利。如實不被螫。除亦如是。文殊師利言。天子。一切賢聖調伏。亦復如是。天子。汝作是言。為有煩惱故調伏。無故調伏者。天子。如我與無我。有煩惱無煩惱。亦復如是。乃至一切法無我。以無主故。一切法無主。與虛空等故。一切法無來。無所依故。一切法無去。無窠窟故。一切法無住。無所安立故。一切法無安立。生即滅故。一切法無為。以無漏故。一切法無受。究竟調伏故。大莊嚴法門經云。文殊師利。見此大眾。于金色女無染心已。問金色女言。汝今煩惱置在何處。令諸王子。乃至居士等。不生染心。金色女言。一切煩惱。及眾生煩惱。皆住智慧解脫之岸。如如法界平等法中。彼諸煩惱。非有生。非有滅。亦不安置。如中觀論偈云。染法染者。一。一法雲何合。染法染者異。異法雲何合。古釋。煩惱為能染。眾生是所染
【現代漢語翻譯】 現代漢語譯本：燈光常照，業力之海自然枯竭，最終安住于沒有過失的、真實的唯識之性的實際。在這實際之中，不見有一法有生有滅，有合有散。所以《寂調音所問經》中說，寂調音天子問：『文殊師利（智慧的象徵），是爲了有煩惱才調伏，還是爲了沒有煩惱才調伏？』文殊師利回答說：『天子，譬如有人在夢中被毒蛇咬傷，此人被痛苦所逼迫，就在夢中服用解藥。因為服用了藥，毒氣得以消除。天子，你認為如何？此人真的被毒蛇咬傷了嗎？』天子回答說：『沒有。』文殊師利說：『那麼毒真的被除掉了嗎？』天子說：『文殊師利，實際上沒有被咬傷，所以除毒也是如此。』文殊師利說：『天子，一切賢聖的調伏，也是如此。』天子，你這樣說，是爲了有煩惱才調伏，還是沒有煩惱才調伏呢？天子，就像我與無我，有煩惱與無煩惱，也是如此。乃至一切法無我，因為沒有主宰；一切法沒有主宰，與虛空相等；一切法沒有來處，因為沒有所依；一切法沒有去處，因為沒有窠窟；一切法沒有住處，因為沒有安立；一切法沒有安立，因為生即是滅；一切法是無為的，因為沒有漏失；一切法沒有感受，因為究竟調伏。』《大莊嚴法門經》中說，文殊師利看到大眾對金色女沒有染心后，問金色女說：『你現在把煩惱放在哪裡，使得這些王子，乃至居士等，不生起染心？』金色女回答說：『一切煩惱，以及眾生的煩惱，都安住在智慧解脫的彼岸，如如法界的平等法中。那些煩惱，非有生，非有滅，也不安立。』正如《中觀論》的偈頌所說：『染法與能染者，一，一法如何結合？染法與能染者異，異法如何結合？』古釋說：煩惱是能染，眾生是所染。
【English Translation】 English version: The lamp constantly shines, the sea of karma naturally dries up, and ultimately one dwells in the actuality of the true Consciousness-Only nature, which is without fault. Within this actuality, one does not see a single dharma that arises or ceases, unites or disperses. Therefore, the Sāntasvarasamādhi-nirdeśa Sūtra says, the Sāntasvara (Peaceful Sound) deva (god) asked: 『Mañjuśrī (symbol of wisdom), is it to subdue afflictions that one subdues, or is it to subdue the absence of afflictions that one subdues?』 Mañjuśrī replied: 『Deva, it is like a person who is bitten by a poisonous snake in a dream. This person, being compelled by suffering, immediately takes an antidote in the dream. Because of taking the medicine, the poison is eliminated. Deva, what do you think? Was this person actually bitten by a poisonous snake?』 The deva replied: 『No.』 Mañjuśrī said: 『Then was the poison actually removed?』 The deva said: 『Mañjuśrī, in reality, he was not bitten, so the removal is the same.』 Mañjuśrī said: 『Deva, the subduing of all the wise and holy ones is also like this.』 Deva, you say, is it to subdue afflictions that one subdues, or is it to subdue the absence of afflictions? Deva, just like self and non-self, afflictions and the absence of afflictions, it is also like this. Furthermore, all dharmas are without self, because there is no master; all dharmas have no master, because they are equal to space; all dharmas have no coming, because there is no reliance; all dharmas have no going, because there is no nest; all dharmas have no abiding, because there is no establishment; all dharmas have no establishment, because arising is ceasing; all dharmas are unconditioned, because there is no outflow; all dharmas have no reception, because of ultimate subduing.』 The Mahāvyūha Dharma Sūtra says, Mañjuśrī, seeing that this assembly had no defiled mind towards the golden-colored woman, asked the golden-colored woman: 『Where do you now place your afflictions, so that these princes, and even householders, do not give rise to defiled minds?』 The golden-colored woman replied: 『All afflictions, and the afflictions of sentient beings, all abide on the shore of wisdom and liberation, in the equality of the suchness of the dharmadhātu (realm of dharma). Those afflictions have neither arising nor ceasing, nor are they established.』 Just as the verses of the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) say: 『The defiling dharma and the defiler, one, how can one dharma combine? The defiling dharma and the defiler are different, how can different dharmas combine?』 The ancient commentary says: Afflictions are the defiler, sentient beings are the defiled.
。一即能所不成。異即如同水火。俱無合義。止觀云。若一念煩惱心起。具十法界百法。不相妨礙。雖多不有。雖一不無。多不積。一不散。多不異。一不同。多即一。一即多。亦如初燈。與暗共住。如是明暗。不相妨礙。亦不相破。如是了達。煩惱性空。則四種瀑流。唯正法行日之能竭。七重慢阜。因平等慧風之所摧。能害所害俱消。自縛他縛同解。逢緣猶蓮華上之水。歷事若虛空中之風。一切時中。常居宗鏡。見萬法無異。如太虛空。因分別識生。名色影現。分別不起。名色本虛。向性空地中。美惡平等。如大智度論云。譬如除宮殿。及諸陋廬。如燒栴檀。及雜木。其處虛空。無有異色。及薩婆若等諸法求其實皆如是。故凈名疏云。但除其病。不除其法者。即是明其去取也。有師解言。如人眼病。見空中華。眼病差時。即無華可除。眾生亦爾。妄見諸法。但除妄惑。妄惑若滅。則無法可除。此是本無法義。何謂不除法也。今言一切眾生。悉具十法界法。無明不了。觸處病生。若有智慧。無礙自在。悉為佛事。譬如火是燒法。若觸燒痛。謹慎不觸。即是除病。不可除火。若除此火。則失溫身照闇成食之能。十二因緣三道之法。亦爾。此有去取。法不同除也。又火能燒人。得法術者。出入無礙。不須除火也。故八萬四
千煩惱。凡夫為之受惱。諸佛菩薩以為佛事也。亦如治眼之法。去病不得損睛珠也。經言。為斷病本而教導者。此正明化物也。病本。即是一念無明取相。故華嚴經云。三界無別法。唯是一心作。今謂唯是一念無明取相心作也。此即三界生死之病本也。若知無明。不起取有。即畢故不造新。即是斷病本也。是知一念之心。既名病本。亦是道原。執實成非。了空無過。悟在剎那。更無前後。如志公和尚道體不二科云。眾生不解修道。便欲遣除煩惱。不知煩惱本空。將道更欲覓道。一念之心即是。何須別處追討。大道皎在目前。迷倒愚人不了。佛性天真自然。亦無因緣修造。不識三毒虛假。妄執沉淪生老。昔日迷時謂晚。今日始覺非早。第三色法。色有十五種。一地。有二種。一內。二外。內。謂各別身內。眼等五根。及彼居處之所依止。堅硬所攝。有執受性。復有增上積集。所謂發毛爪齒。皮肉筋骨等。是內地體。形段受用為業。外。謂各別身外。色等五境之所依止。堅硬所攝。非執受性。復有增上積集。所謂礫石丘山等。是外地體。形段受用為業。又依持資養為業。二水。亦二種。一內。二外。內。謂各別身內。眼等五根。及彼居處之所依止。濕潤所攝。有執受性。復有增上積集。所謂洟淚涎汗等。是內水體。潤澤聚
【現代漢語翻譯】 現代漢語譯本 千種煩惱。凡夫因此而受苦惱，諸佛菩薩卻將其視為修行佛事的助緣。這就像治療眼睛的方法，去除疾病卻不能損傷眼珠一樣。《經》中說：『爲了斷除病根而進行教導』，這正是說明教化眾生的道理。病根，就是指一念無明而產生的執著于外相。所以《華嚴經》說：『三界沒有別的法，都是由一心所造。』現在說是由一念無明、執著外相的心所造。這就是三界生死的病根。如果知道無明，不生起執著，就能停止過去的錯誤，不再造新的惡業，這就是斷除病根。由此可知，一念之心，既可稱為病根，也是道的根源。執著于實有就會造成錯誤，了悟到空性就沒有過失。覺悟就在一剎那，沒有先後之分。如同志公和尚《道體不二科》所說：『眾生不明白修道的道理，便想去除煩惱。不知道煩惱本來是空，反而想在道之外去尋找道。一念之心就是道，何須到別處去追尋？大道明明就在眼前，迷惑顛倒的愚人不明白。佛性天真自然，也沒有因緣修造。不認識貪嗔癡三毒的虛假，妄自執著而沉淪於生老病死。過去迷惑時覺得太晚，今天才發覺並不算早。』 第三是色法。色法有十五種。一是地，有內、外兩種。內，是指各自身體內的眼等五根（眼根、耳根、鼻根、舌根、身根），以及它們所居住和依靠的地方，屬於堅硬的性質，具有執受性（能夠感受和接受），並且能夠增長和積聚，如頭髮、指甲、牙齒、面板、肌肉、筋骨等，這是內在的地體，以形成形狀和受用為作用。外，是指各自身體外的色等五境（色境、聲境、香境、味境、觸境）所依靠的地方，屬於堅硬的性質，不具有執受性，並且能夠增長和積聚，如砂礫、石頭、山丘等，這是外在的地體，以形成形狀和受用為作用。又以依持和資養為作用。二是水，也有內、外兩種。內，是指各自身體內的眼等五根，以及它們所居住和依靠的地方，屬於濕潤的性質，具有執受性，並且能夠增長和積聚，如鼻涕、眼淚、口水、汗液等，這是內在的水體，以潤澤和聚集為作用。
【English Translation】 English version A thousand afflictions. Ordinary people suffer because of them, but Buddhas and Bodhisattvas regard them as aids to their Buddhist practice. It's like the method of treating eyes: removing the disease should not damage the eyeballs. The scripture says, 'To teach and guide in order to cut off the root of the disease,' this precisely explains the principle of transforming beings. The root of the disease refers to the clinging to appearances arising from a single thought of ignorance (Avidya). Therefore, the Avatamsaka Sutra (Flower Garland Sutra) says, 'The three realms have no separate dharma; they are all created by the mind.' Now it is said that they are created by a single thought of ignorance, a mind clinging to appearances. This is the root of the disease of birth and death in the three realms. If one knows ignorance and does not give rise to clinging, one can stop past mistakes and not create new bad karma; this is cutting off the root of the disease. From this, it can be known that a single thought of mind can be called the root of the disease and also the source of the path. Clinging to reality leads to error; understanding emptiness leads to no fault. Enlightenment is in a moment, with no before or after. As Zen Master Zhi Gong said in Treatise on the Non-Duality of the Body of Reality: 'Beings do not understand how to cultivate the path and want to eliminate afflictions. They do not know that afflictions are inherently empty and want to seek the path outside of the path. The mind of a single thought is the path; why seek it elsewhere? The great path is clearly before your eyes, but deluded fools do not understand. Buddha-nature is naturally true and is not created by causes and conditions. They do not recognize the falsity of the three poisons (greed, hatred, and delusion) and cling to them, sinking into birth, old age, sickness, and death. In the past, when deluded, they thought it was too late; today they realize it is not too early.' Third is rupa (form). Rupa has fifteen types. First is earth, which has two types: internal and external. Internal refers to the five roots (eye-organ, ear-organ, nose-organ, tongue-organ, body-organ) within each individual's body, and the place where they reside and rely on, belonging to the nature of hardness, having the nature of adana (reception), and capable of increasing and accumulating, such as hair, nails, teeth, skin, muscles, bones, etc. This is the internal earth element, with the function of forming shapes and being used. External refers to the place where the five objects (form, sound, smell, taste, touch) outside each individual's body rely on, belonging to the nature of hardness, not having the nature of adana, and capable of increasing and accumulating, such as gravel, stones, hills, etc. This is the external earth element, with the function of forming shapes and being used. It also has the function of supporting and nourishing. Second is water, which also has two types: internal and external. Internal refers to the five roots within each individual's body, and the place where they reside and rely on, belonging to the nature of moisture, having the nature of adana, and capable of increasing and accumulating, such as mucus, tears, saliva, sweat, etc. This is the internal water element, with the function of moistening and gathering.
集。受用為業。外。為各別身外。色等五境之所依止。濕潤所攝。非執受性。復有增上積集。所謂泉源溪沼等。是外水體。依治受用。資養為業。三火。亦二。一內。二外。內。謂各別身內。眼等五根。及彼居處之所依止暖熱所攝。有執受性。復有增上積集。所謂能令有情。遍溫增熱。又能消化飲啖。是內火體。成熟和合。受用為業。外。謂各別身外。色等五境之所依止暖熱所攝。非執受性。復有增上積集。所謂炎燎村城。或鉆木擊石。種種求之。是外火體。變壞受用。對治資養為業。四風。亦二種。一內。二外。內。謂各別身眼等五根。及彼居處之所依止。輕動所攝。有執受性。復有增上積集。所謂上下橫行。入出氣息等。是內風體。動作事受用為業。外。謂各別身外。色等五境之所依止。輕動所攝。非執受性。復有增上積集。所謂摧破山崖。偃拔林木等。彼既散壞。無依故靜。若求風者。動衣搖扇。其不動搖。無緣故息。如是等。是外風體。依持受用。對治資養為業。五眼。謂一切種子阿賴耶識之所執受。四大所造色為境界。緣色境識之所依止。凈色為體。色蘊所攝。無見有對性。六耳。七鼻。八舌。九身。亦爾。此中差別者。謂各行自境。緣自境之所依止。十色。謂眼所行境。眼識所緣。四大所造。色蘊所攝。
【現代漢語翻譯】 現代漢語譯本 集。以受用為作用。外。指各個身體之外，作為色等五種外境所依賴的基礎。包含濕潤的性質，不具有執受性（執受性：指有情眾生對自身及所處環境的感知和控制能力）。還有增上積集，例如泉源、溪沼等，是外部的水體。其作用是作為依靠、治理和受用的對象，並提供滋養。 三火。也分為兩種。一內，二外。內。指各個身體內部，眼等五根以及它們所處位置所依賴的基礎，包含暖熱的性質，具有執受性。還有增上積集，例如能夠使有情眾生普遍感到溫暖和增熱，並且能夠消化飲食，是內部的火體。其作用是成熟、調和以及受用。 外。指各個身體之外，作為色等五種外境所依賴的基礎，包含暖熱的性質，不具有執受性。還有增上積集，例如燃燒村莊和城市的火焰，或者通過鉆木取火、擊石取火等各種方式獲得的火焰，是外部的火體。其作用是改變、破壞以及受用，並進行對治和滋養。 四風。也分為兩種。一內，二外。內。指各個身體內部，眼等五根以及它們所處位置所依賴的基礎，包含輕動的性質，具有執受性。還有增上積集，例如上下橫行、出入氣息等，是內部的風體。其作用是動作、行事以及受用。 外。指各個身體之外，作為色等五種外境所依賴的基礎，包含輕動的性質，不具有執受性。還有增上積集，例如摧毀山崖、吹倒樹木等。這些被摧毀的事物，因為失去了依靠而靜止。如果想要感受風，扇動衣服或扇子，如果沒有其他原因，扇子也會停止搖動。這些都是外部的風體。其作用是作為依靠、受用的對象，並進行對治和滋養。 五眼。指一切種子的阿賴耶識（阿賴耶識：佛教唯識宗所說的第八識，為一切事物之種子所藏之處）所執受，以四大（四大：指地、水、火、風四種構成物質世界的基本元素）所造的色為境界，作為緣色境的識所依賴的基礎。以清凈的色為本體，屬於色蘊（色蘊：佛教術語，指構成物質現象的要素）所攝，是無見有對的性質。 六耳。七鼻。八舌。九身。也是如此。其中的區別在於，各自執行于自己的境界，作為緣各自境界的識所依賴的基礎。 十色。指眼所行之境，眼識所緣之境，由四大所造，屬於色蘊所攝。
【English Translation】 English version Collection. Its function is to be enjoyed. External refers to what is outside each individual body, serving as the basis upon which the five external sense objects (色等五境) such as form rely. It encompasses the nature of moisture and does not possess the characteristic of being appropriated (執受性 - the ability of sentient beings to perceive and control themselves and their environment). There is also an increasing accumulation, such as springs, streams, and marshes, which are external water bodies. Their function is to serve as a basis for reliance, governance, and enjoyment, as well as to provide nourishment. Three fires. These are also of two types: internal and external. Internal refers to what is within each individual body, the basis upon which the five sense organs (眼等五根) such as the eyes rely, encompassing the nature of warmth and heat, and possessing the characteristic of being appropriated. There is also an increasing accumulation, such as that which enables sentient beings to universally feel warmth and increased heat, and which is able to digest food and drink; this is the internal fire element. Its function is to mature, harmonize, and be enjoyed. External refers to what is outside each individual body, the basis upon which the five external sense objects such as form rely, encompassing the nature of warmth and heat, and not possessing the characteristic of being appropriated. There is also an increasing accumulation, such as flames that burn villages and cities, or flames obtained through various means such as drilling wood or striking stones; this is the external fire element. Its function is to transform, destroy, and be enjoyed, as well as to counteract and nourish. Four winds. These are also of two types: internal and external. Internal refers to what is within each individual body, the basis upon which the five sense organs such as the eyes rely, encompassing the nature of lightness and movement, and possessing the characteristic of being appropriated. There is also an increasing accumulation, such as moving up and down, moving horizontally, and the breath entering and exiting; this is the internal wind element. Its function is to act, perform deeds, and be enjoyed. External refers to what is outside each individual body, the basis upon which the five external sense objects such as form rely, encompassing the nature of lightness and movement, and not possessing the characteristic of being appropriated. There is also an increasing accumulation, such as that which destroys mountain cliffs and fells trees. These destroyed things become still because they have lost their basis of support. If one wants to feel the wind, fanning clothes or a fan, the fan will stop shaking if there is no other cause. These are all external wind elements. Its function is to serve as a basis for reliance and enjoyment, as well as to counteract and nourish. Five eyes. Refers to that which is appropriated by the Alaya consciousness (阿賴耶識 - the eighth consciousness in Yogacara Buddhism, the storehouse of all seeds of phenomena) of all seeds, taking form created by the four great elements (四大 - earth, water, fire, and wind, the fundamental elements constituting the material world) as its object, serving as the basis upon which the consciousness that cognizes form relies. Its essence is pure form, and it is included within the aggregate of form (色蘊 - the element constituting material phenomena), possessing the nature of being unseen and having resistance. Six ears, seven noses, eight tongues, nine bodies. These are also the same. The difference among them lies in that each operates within its own realm, serving as the basis upon which the consciousness that cognizes its respective realm relies. Ten forms. Refers to the realm traversed by the eye, the object cognized by the eye consciousness, created by the four great elements, and included within the aggregate of form.
有見有對性。十一聲。謂耳所行境。耳識所緣。四大所造。可聞音為體。色蘊所攝。無見有對性。十二香。謂鼻所行境。鼻識所緣。四大所造。可嗅物為體。色蘊所攝。無見有對性。十三味。謂舌所行境。舌識所緣。四大所造。可嘗物為體。色蘊所攝。無見有對性。十四觸。謂身所行境。身識所緣。四大所造。可觸物為體。色蘊所攝。無見有對性。十五法處所攝色。謂一切時意所行境。色蘊所攝。無見無對性。又百法明色有十一種。所謂五根六境。五根者。阿毗達磨論云。以造色為體。一能造。即四大。地水火風。二所造。即四微。色香味觸。六境者。一色。有三十一。顯色有十三。一青．二黃．三赤．四白．五光．六影．七明．八暗．九云．十煙．十一塵．十二霧．十三空一顯色。形色有十。一長．二短．三方．四圓．五粗．六細．七高．八下．九正．十不正。表色有八。一取．二舍．三屈．四伸．五行．六住．七坐．八臥。法處色有五。一極迥色．二極略色．三定自在所生色．四受所引色．五遍計所執色。五根色。以能造為體。法處境中以極迥極略為體。遍計所執。受所引色等四色。非是造色。無體性故。是假非實。又除青黃赤白四色是實。長短二十七種皆是假。四實色上立故。以相形立故。二聲。有十一種。一
【現代漢語翻譯】 現代漢語譯本 有見有對性：指耳所行之境，即耳識所緣，由四大（地、水、火、風）所造，以可聞之音為本體，屬於色蘊所攝。其性質為『有見有對性』。 無見有對性：十二香，指鼻所行之境，即鼻識所緣，由四大所造，以可嗅之物為本體，屬於色蘊所攝。其性質為『無見有對性』。 無見有對性：十三味，指舌所行之境，即舌識所緣，由四大所造，以可嘗之物為本體，屬於色蘊所攝。其性質為『無見有對性』。 無見有對性：十四觸，指身所行之境，即身識所緣，由四大所造，以可觸之物為本體，屬於色蘊所攝。其性質為『無見有對性』。 十五法處所攝色：指一切時意所行之境，屬於色蘊所攝。其性質為『無見無對性』。 又《百法明門論》中，色法有十一種，即五根和六境。五根指的是眼根、耳根、鼻根、舌根、身根。《阿毗達磨論》中說，五根以造色為體。造色分為兩種：一是能造，即四大（地、水、火、風）；二是所造，即四微（色、香、味、觸）。六境指的是色境、聲境、香境、味境、觸境、法境。 色境有三十一種：顯色有十三種，包括青、黃、赤、白、光、影、明、暗、云、煙、塵、霧、空一顯色。形色有十種，包括長、短、方、圓、粗、細、高、下、正、不正。表色有八種，包括取、舍、屈、伸、行、住、坐、臥。法處色有五種，包括極迥色、極略色、定自在所生色、受所引色、遍計所執色。 五根色以能造的四大為本體。法處境中，以極迥色和極略色為本體。遍計所執色和受所引色等四種色，不是真實的造色，沒有實體，是虛假的，不是真實的。此外，只有青、黃、赤、白四種顏色是真實的，長短等二十七種都是虛假的，因為它們是在四種真實顏色之上建立的，是根據相互比較而建立的。 聲境有十一種，包括...
【English Translation】 English version Visible and resistant nature: Refers to the realm experienced by the ear, which is the object of ear consciousness, created by the four great elements (earth, water, fire, and wind), with audible sound as its essence, and is included in the form aggregate (rupa-skandha). Its nature is 'visible and resistant'. Invisible and resistant nature: Twelve scents, referring to the realm experienced by the nose, which is the object of nose consciousness, created by the four great elements, with smellable objects as its essence, and is included in the form aggregate. Its nature is 'invisible and resistant'. Invisible and resistant nature: Thirteen tastes, referring to the realm experienced by the tongue, which is the object of tongue consciousness, created by the four great elements, with tasteable objects as its essence, and is included in the form aggregate. Its nature is 'invisible and resistant'. Invisible and resistant nature: Fourteen tactile sensations, referring to the realm experienced by the body, which is the object of body consciousness, created by the four great elements, with touchable objects as its essence, and is included in the form aggregate. Its nature is 'invisible and resistant'. Fifteen colors included in the dharma-sphere (dharmadhatu): Refers to the realm experienced by the mind at all times, and is included in the form aggregate. Its nature is 'invisible and non-resistant'. Furthermore, in the 'Hundred Dharmas' (Śata Dharma Prakāśa Mukha Śāstra), there are eleven types of form (rupa), namely the five sense organs and the six sense objects. The five sense organs refer to the eye organ (cakṣurindriya), ear organ (śrotrendriya), nose organ (ghrāṇendriya), tongue organ (jihvendriya), and body organ (kāyendriya). The Abhidharma states that the five sense organs have originated matter (bhūta-rūpa) as their essence. Originated matter is divided into two types: the generating (cause) elements, namely the four great elements (mahābhūta) – earth (pṛthivī), water (āpas), fire (tejas), and wind (vāyu); and the generated (effect) elements, namely the four subtle elements (upādāyarūpa) – color (varṇa), smell (gandha), taste (rasa), and touch (spraṣṭavya). The six sense objects refer to the objects of sight (rūpa), sound (śabda), smell (gandha), taste (rasa), touch (spraṣṭavya), and mental objects (dharma). The object of sight (rūpa) has thirty-one types: manifest colors have thirteen types, including blue (nīla), yellow (pīta), red (lohita), white (avadāta), light (āloka), shadow (chāyā), brightness (obhāsa), darkness (andhakāra), cloud (megha), smoke (dhūma), dust (rajas), mist (mihikā), and space (ākāśa) as a manifest color. Shape colors have ten types, including long (dīrgha), short (hrasva), square (caturasra), round (parimaṇḍala), coarse (sthūla), fine (sūkṣma), high (ucca), low (nīca), regular (sama), and irregular (viṣama). Indicative colors have eight types, including taking (gamana), giving (apagamana), bending (kuñcana), stretching (prasarana), moving (ceṣṭā), staying (sthiti), sitting (niṣadyā), and lying down (śayyā). Colors included in the dharma-sphere have five types, including extremely remote color (atyanta-dūra-rūpa), extremely subtle color (atyanta-sūkṣma-rūpa), color born from meditative mastery (samādhi-prasūta-rūpa), color induced by perception (saṃjñā-nimitta-rūpa), and color completely imputed by thought (parikalpita-rūpa). The five sense organ colors have the generating four great elements as their essence. Within the dharma-sphere, extremely remote color and extremely subtle color are the essence. The four colors, such as completely imputed color and color induced by perception, are not real originated matter, have no substance, are false, and are not real. Furthermore, only the four colors blue, yellow, red, and white are real; the twenty-seven types such as long and short are all false, because they are established upon the four real colors, and are established based on mutual comparison. The object of sound (śabda) has eleven types, including...
因執受大種聲。因者。假藉之義。即藉彼第八識。執受四大所發之聲。即血脈流注聲等是也。即內四大有情作聲。皆是執受故。二因不執受大種聲。外四大聲是。三因執受不執受大種聲。如外四大種。親造彼聲。即手是。內四大種。親造果聲。外四大種。但為助緣。共造一聲。四世所共成聲。世間言教書籍陰陽等。名共成聲。仁義禮智信等。五成所引聲。或成所作智。所引言教。即唯如來。六可意聲。情所樂欲。七不可意聲。情不樂欲。八俱相違聲。非樂非不樂。名俱相違聲。九遍計所執聲。謂外道所立言教。十聖言量所攝聲。十一非聖言量所攝聲。三香。有六。一好。約情說。隨自識變。稱己心等。方名好香。二惡。三平等。非好非惡。四俱生沉檀等。與質俱起。五和合。眾香等成一香。六變異。未熟無香之時。名變異。四味。有十二。一苦．二酸．三甘．四辛．五咸．六淡．七可意。謂稱情故。八不可意。謂不稱情。九俱相違。上二相反。十俱生。與質同有。十一和合。眾味聚集。十二變異。成熟后。味異。於前。五觸。有二十六。一地．二水．三火．四風．五滑．六澀．七輕．八重．九軟．十緩．十一急．十二冷．十三饑．十四渴．十五飽．十六力．十七劣．十八悶．十九癢．二十黏．二十一病．二十二老．二
【現代漢語翻譯】 現代漢語譯本 因執受大種聲：『因』是假借的意思，即憑藉第八識（Alaya-識，阿賴耶識）執持領受四大（地、水、火、風）所發出的聲音，例如血脈流動的聲音等。也就是說，內在四大所產生的有情眾生的聲音，都是因為執持領受的緣故。 二、因不執受大種聲：指外在四大所發出的聲音。 三、因執受不執受大種聲：例如外在四大種親自產生的聲音，比如手發出的聲音。內在四大種親自產生果報之聲，而外在四大種只是作為助緣，共同產生一種聲音。 四、世所共成聲：世間通用的言語教導、書籍、陰陽等，稱為共同成就的聲音，例如仁義禮智信等。 五、成所引聲：或者說是成所作智（Buddha's Wisdom of Accomplishment，佛的成所作智）所引導的言語教導，這唯有如來（Tathagata，佛）才能做到。 六、可意聲：符合心意，令人喜悅的聲音。 七、不可意聲：不符合心意，令人不悅的聲音。 八、俱相違聲：既非令人喜悅，也非令人不悅的聲音，稱為俱相違聲。 九、遍計所執聲：指外道（non-Buddhist religions，非佛教的宗教）所建立的言語教導。 十、聖言量所攝聲：被聖人的教言所包含的聲音。 十一、非聖言量所攝聲：未被聖人的教言所包含的聲音。 三香有六種： 一、好：從情識的角度來說，隨著各自意識的轉變，符合自己心意的才稱為好香。 二、惡。 三、平等：非好非惡。 四、俱生：與物質同時產生的香味，例如沉香、檀香等。 五、和合：多種香味混合成一種香味。 六、變異：未成熟時沒有香味，這時的狀態稱為變異。 四味有十二種： 一、苦。 二、酸。 三、甘。 四、辛。 五、咸。 六、淡。 七、可意：符合心意的味道。 八、不可意：不符合心意的味道。 九、俱相違：與上述兩種味道相反。 十、俱生：與物質同時存在的味道。 十一、和合：多種味道聚集在一起。 十二、變異：成熟後味道與之前不同。 五觸有二十六種： 一、地。 二、水。 三、火。 四、風。 五、滑。 六、澀。 七、輕。 八、重。 九、軟。 十、緩。 十一、急。 十二、冷。 十三、饑。 十四、渴。 十五、飽。 十六、力。 十七、劣。 十八、悶。 十九、癢。 二十、黏。 二十一、病。 二十二、老。
【English Translation】 English version 『Sound arising from the supported great elements』: 『Arising from』 means 『depending on』. That is, depending on the eighth consciousness (Alaya-vijnana, 阿賴耶識), which supports and receives the sounds emitted by the four great elements (earth, water, fire, and wind), such as the sound of blood flowing. That is to say, the sounds produced by sentient beings from the inner four great elements are all due to this support and reception. Two, 『Sound not arising from the supported great elements』: Refers to the sounds emitted by the external four great elements. Three, 『Sound arising from and not arising from the supported great elements』: For example, the sound directly produced by the external four great elements, such as the sound made by a hand. The inner four great elements directly produce the sound of karmic result, while the external four great elements only serve as auxiliary conditions, jointly producing a sound. Four, 『Sound jointly produced by the world』: Common worldly teachings, books, yin and yang, etc., are called jointly produced sounds, such as benevolence, righteousness, propriety, wisdom, and trustworthiness. Five, 『Sound drawn forth by accomplishment』: Or the teachings drawn forth by the Wisdom of Accomplishment (Buddha's Wisdom of Accomplishment, 佛的成所作智), which only the Tathagata (如來, Buddha) can achieve. Six, 『Pleasing sound』: Sounds that are agreeable and pleasing to the mind. Seven, 『Unpleasing sound』: Sounds that are disagreeable and displeasing to the mind. Eight, 『Mutually contradictory sound』: Sounds that are neither pleasing nor displeasing are called mutually contradictory sounds. Nine, 『Sound of conceptual construction』: Refers to the teachings established by non-Buddhist religions (外道, non-Buddhist religions). Ten, 『Sound encompassed by the authority of sacred words』: Sounds that are contained within the teachings of the sages. Eleven, 『Sound not encompassed by the authority of sacred words』: Sounds that are not contained within the teachings of the sages. There are six types of scents: One, 『Good』: From the perspective of consciousness, only those that conform to one's own mind are called good scents, depending on the transformation of one's own consciousness. Two, 『Bad』. Three, 『Neutral』: Neither good nor bad. Four, 『Co-arising』: Scents that arise simultaneously with the substance, such as agarwood and sandalwood. Five, 『Combination』: Multiple scents mixed into one scent. Six, 『Transformation』: The state of having no scent when unripe is called transformation. There are twelve types of tastes: One, 『Bitter』. Two, 『Sour』. Three, 『Sweet』. Four, 『Pungent』. Five, 『Salty』. Six, 『Bland』. Seven, 『Pleasing』: Tastes that are agreeable to the mind. Eight, 『Unpleasing』: Tastes that are disagreeable to the mind. Nine, 『Mutually contradictory』: Opposite to the above two tastes. Ten, 『Co-arising』: Tastes that exist simultaneously with the substance. Eleven, 『Combination』: Multiple tastes gathered together. Twelve, 『Transformation』: The taste is different after ripening compared to before. There are twenty-six types of touch: One, 『Earth』. Two, 『Water』. Three, 『Fire』. Four, 『Wind』. Five, 『Smooth』. Six, 『Rough』. Seven, 『Light』. Eight, 『Heavy』. Nine, 『Soft』. Ten, 『Slow』. Eleven, 『Fast』. Twelve, 『Cold』. Thirteen, 『Hunger』. Fourteen, 『Thirst』. Fifteen, 『Fullness』. Sixteen, 『Strength』. Seventeen, 『Weakness』. Eighteen, 『Oppression』. Nineteen, 『Itch』. Twenty, 『Stickiness』. Twenty-one, 『Sickness』. Twenty-two, 『Old age』.
十三死．二十四疲．二十五息．二十六勇。前四地水火風是實。餘二十二依四大差別建立是假。
問。色法有幾義。
答。有四義。百法雲。一識所依色。唯屬五根。二識所緣色。唯屬六境。三總相而言。質礙名色。四別相而言。略有二種。一者有對。若準有宗。極微所成。大乘即用能造色成。二者無對。非極微成。即法處所攝色。如上地水火風。一切色法。因緣似有。體用俱虛。何者。自體他體。皆悉性空。能緣所緣。俱無有力。以自因他立。他因自生。他是自他。自是他自。互成互奪。定性俱無。又能因所成。所從能立。能無有力則入所。所無有力則入能。互攝互資。悉假施設。緣會似有。緣散還無。以唯識所持。終歸空性。如大智度論云。複次地。若常。是堅相。不應舍其相。如凝酥。蠟蜜。樹膠。融。則舍其堅相。墮濕相中。金銀銅鐵等。亦爾。如水為濕相。寒則轉為堅相。如是等種種。悉皆舍相。複次諸論師輩。有能令無。無能令有。諸賢聖人。及坐禪人。能令地作水。水作地。如是等諸法。皆可轉相。以無定體故。隨緣變現。不可執有執無。違於法性。第四不相應行法。有二十四。不相應行者。相應者。和順義。如心王心所。得等非能緣故。不與心心所相應。名不相應。又得等非質礙義。不
【現代漢語翻譯】 現代漢語譯本 十三死（指死亡的十三種方式）。二十四疲（指二十四種疲勞）。二十五息（指二十五種休息方式）。二十六勇（指二十六種勇敢的方式）。前四地水火風是真實的。其餘二十二種依四大（地、水、火、風）的差別建立，是虛假的。
問：色法（Rūpa，物質現象）有幾種含義？
答：有四種含義。《百法明門論》說：一、識所依色（vijñāna-āśraya-rūpa），僅屬於五根（眼、耳、鼻、舌、身）。二、識所緣色（vijñāna-ālambana-rūpa），僅屬於六境（色、聲、香、味、觸、法）。三、總的來說，質礙（物質的阻礙性）稱為色。四、具體來說，略有二種：一是有對（sa-pratigha），如果按照有宗（Sarvāstivāda，一切有部）的觀點，是由極微（paramāṇu，最小的物質單位）所組成，大乘佛教則用能造色（upādā-rūpa，由四大所造的色）來形成。二是無對（a-pratigha），不是由極微組成，即法處（dharmāyatana，意識的對象）所攝的色，如上述的地、水、火、風。一切色法，因緣和合時看似存在，但其體性和作用都是虛幻的。為什麼呢？無論是自體還是他體，其自性都是空性的。能緣（能夠認知的主體）和所緣（被認知的客體）都沒有真實的力量。因為依靠自身的原因和他人的原因而成立，又依靠他人的原因而自身產生。他是自也是他，自是他也是自。互相成就，互相剝奪，固定的自性完全不存在。而且能（能立）依靠所（所立）而成就，所（所立）又依靠能（能立）而成立。能（能立）沒有力量就會進入所（所立），所（所立）沒有力量就會進入能（能立）。互相攝取，互相資助，都是虛假的施設。因緣聚合時看似存在，因緣離散時就恢復到不存在的狀態。因為唯識（Vijñānavāda，唯識宗）所持，最終歸於空性。如《大智度論》（Mahāprajñāpāramitopadeśa）所說：再說地，如果它是常住的，就應該是堅固的相，不應該捨棄它的相。就像凝固的酥油、蠟蜜、樹膠，融化時就捨棄了堅固的相，而墮入濕潤的相中。金銀銅鐵等也是如此。就像水是濕潤的相，寒冷時就轉變為堅固的相。像這些等等，都捨棄了原有的相。再說，各種論師輩，有能使無，無能使有。諸位賢聖人，以及坐禪的人，能使地變成水，水變成地。像這些諸法，都可以互相轉化，因為沒有固定的體性，所以隨著因緣而變化顯現。不可執著于有或執著于無，這都違背了法性。第四，不相應行法（citta-viprayukta-saṃskāra-dharmas），有二十四種。不相應行，相應是指和順的含義。如心王（citta，主要的心識）和心所（caitta，伴隨心識的心理活動）。得等不是能緣，所以不與心和心所相應，稱為不相應。而且得等沒有質礙的含義，不
【English Translation】 English version Thirteen deaths (referring to thirteen ways of dying). Twenty-four fatigues (referring to twenty-four types of fatigue). Twenty-five rests (referring to twenty-five ways of resting). Twenty-six braveries (referring to twenty-six ways of being brave). The first four, earth, water, fire, and wind, are real. The remaining twenty-two, established based on the differences of the four great elements (earth, water, fire, wind), are false.
Question: How many meanings are there for Rūpa (form, material phenomena)?
Answer: There are four meanings. The Hundred Dharmas Treatise says: 1. Vijñāna-āśraya-rūpa (form that is the basis of consciousness), belonging only to the five roots (eye, ear, nose, tongue, body). 2. Vijñāna-ālambana-rūpa (form that is the object of consciousness), belonging only to the six objects (form, sound, smell, taste, touch, dharma). 3. Generally speaking, material obstruction is called Rūpa. 4. Specifically speaking, there are roughly two types: 1. Sa-pratigha (with resistance), if according to the Sarvāstivāda (the 'All Exists' school) view, it is composed of paramāṇu (ultimate particles), while Mahayana Buddhism uses upādā-rūpa (derived form, form produced by the four great elements) to form it. 2. A-pratigha (without resistance), not composed of paramāṇu, namely the form included in the dharmāyatana (sphere of ideas), such as the aforementioned earth, water, fire, and wind. All forms, when conditions come together, appear to exist, but their essence and function are illusory. Why? Whether it is self-nature or other-nature, their inherent nature is emptiness. The grasper (the subject that cognizes) and the grasped (the object that is cognized) have no real power. Because they are established relying on their own causes and the causes of others, and they arise relying on the causes of others and their own causes. 'He' is both self and other, 'self' is both he and self. They mutually accomplish and mutually deprive each other, and a fixed nature does not exist at all. Moreover, the cause (that which establishes) relies on the effect (that which is established), and the effect (that which is established) relies on the cause (that which establishes). If the cause (that which establishes) has no power, it enters the effect (that which is established), and if the effect (that which is established) has no power, it enters the cause (that which establishes). They mutually embrace and mutually assist each other, and are all false designations. When conditions gather, they appear to exist, and when conditions disperse, they return to non-existence. Because they are held by Vijñānavāda (Yogācāra, the Consciousness-Only school), they ultimately return to emptiness. As the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) says: Furthermore, if earth were permanent, it should have a solid characteristic and should not abandon its characteristic. Like solidified ghee, beeswax, or tree sap, when melted, they abandon their solid characteristic and fall into a wet characteristic. Gold, silver, copper, iron, etc., are also like this. Like water, which has a wet characteristic, when cold, it transforms into a solid characteristic. Like these and so on, they all abandon their original characteristics. Furthermore, various teachers can make non-existence exist, and make existence not exist. The wise and holy people, as well as those who meditate, can make earth become water, and water become earth. Like these dharmas, they can all transform each other, because they have no fixed essence, so they change and manifest according to conditions. One should not cling to existence or cling to non-existence, as this violates the nature of dharma. Fourth, citta-viprayukta-saṃskāra-dharmas (non-associated formations), there are twenty-four types. Non-associated formations, 'associated' means the meaning of harmony. Like citta (mind, the primary consciousness) and caitta (mental factors, mental activities that accompany consciousness). 'Attainment' and so on are not the grasper, so they are not associated with mind and mental factors, and are called non-associated. Moreover, 'attainment' and so on do not have the meaning of material obstruction, and do not
與色相應。又有生滅。不與無為相應。為揀四位法。故名不相應。一得。謂諸行種子所攝。自在生起。相續差別性。又雜集論云。謂于善不善無記法。若增若減。假立。獲得成就。善不善無記法者。顯依處。若增若減者。顯自體。何以故。由有增故。說名成就上品信等。由有減故。說名成就下品信等。二無想定。謂已離凈欲。未離上地欲。由於無想天。起出離想。雜集論云。于不恒行心心所滅。假立無想定。不恒行轉識所攝。滅者。謂定心所引。不恒現行諸心心所。暫時間滅。三滅盡定。謂已離無所有處欲。或入非想。非非想處定。又云。欲超過有頂。作止息想。作意為先。故於不恒行諸心心所。及恒行一分心心所滅。假立滅盡定。此中所以不言未離上欲者。為顯離有頂欲。阿羅漢等。亦得此定故。一分恒行者。謂染污意所攝。四無想天。謂於此間得無想定。由此後生無想有情天中。于不恒行心心所滅。假立無想異熟。五命根。謂于眾同分。先業所感。住時決定。假立壽命。眾同分者。於一生中諸蘊相續。住時決定者。劑爾所時。令眾同分常得安住。或經百年千年等。由業所引功能差別。又依業所引。第八識種。令色心不斷。名為命根。六眾同分。謂如是如是有情。于種種類。自體相似。假立眾同分。七異生性。謂行
自相發起性。又由二障種。各趣差別。八生。謂于眾同分。諸行本無今有性。假立為生。九異。謂于眾同分。諸行相續變異性。假立為異。亦名為老。十住。謂于眾同分。諸行相續不變壞性。假立為住。十一無常。謂于眾同分。諸行自相生后滅壞性。假立無常相。十二名身。謂于諸法自性增言。假立名身。十三句身。謂于諸法差別增言。假立句身。十四文身。謂于彼前二文句所依諸字。假立文身。十五流轉。謂于因果相續不斷。假立流轉。十六定異。謂于因果種種差別。假立定異。十七相應。謂諸行因果。相稱性。十八勢速。謂諸行流轉迅疾性。十九次第。謂諸行一一次第流轉性。二十時。謂諸行展轉新新生滅性。二十一方。謂諸色行遍分劑性。二十二數。謂諸行等。各別相續。體相流轉性。二十三和合。謂諸行緣會性。二十四不和合。謂諸行緣乖性。此不相應行。雖不與心王。心所。色法。無為等。四位相應。然皆是心之分位。亦不離心變。及出唯識真性。約一期行相分別故爾。如廣百論云。自心分別所見境界。即是自心。但隨眾緣諸行種熟。自心變作種種分位。自心所變。無實體相。何為精勤。安立異法。但應信受。諸法唯心。
問。一心妙旨。八識真原。有為門中。已明王所。無為法內。如何指陳。
【現代漢語翻譯】 現代漢語譯本 自相發起性：指諸法各自的體性生起。 又由二障種：由煩惱障和所知障的種子。 各趣差別：各自趨向不同的差別。 八生：在眾生共同的類別中，諸行原本沒有而現在產生的性質，假立為『生』。 九異：在眾生共同的類別中，諸行相續變化差異的性質，假立為『異』，也稱為『老』。 十住：在眾生共同的類別中，諸行相續不變壞的性質，假立為『住』。 十一無常：在眾生共同的類別中，諸行自身生起后滅壞的性質，假立為『無常相』。 十二名身：對於諸法的自性增加言語，假立為『名身』。 十三句身：對於諸法的差別增加言語，假立為『句身』。 十四文身：對於前面兩種文句所依賴的各個文字，假立為『文身』。 十五流轉：對於因果相續不斷，假立為『流轉』。 十六定異：對於因果種種差別，假立為『定異』。 十七相應：指諸行因果相互稱合的性質。 十八勢速：指諸行流轉迅速的性質。 十九次第：指諸行一個接一個次第流轉的性質。 二十時：指諸行輾轉新生生滅的性質。 二十一方：指諸色行普遍分割的性質。 二十二數：指諸行等等，各自相續，體相流轉的性質。 二十三和合：指諸行因緣聚合的性質。 二十四不和合：指諸行因緣乖離的性質。 這些不相應行，雖然不與心王（根本識）、心所（心理活動）、色法（物質現象）、無為法（超越現象）等四位相應，但都是心的分位，也不離心識的變現，以及顯現唯識的真實體性。這是就一期生命活動中的行相來分別的緣故。如同《廣百論》所說：『自心分別所見境界，即是自心。但隨眾緣諸行種熟，自心變作種種分位。自心所變，無實體相。何為精勤，安立異法。但應信受，諸法唯心。』 問：一心微妙的宗旨，八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）真實的本源，在有為法（因緣和合而生的現象）的範疇中，已經闡明了心王和心所。那麼在無為法（不依賴因緣而存在的法）的範疇內，又該如何指明陳述呢？
【English Translation】 English version Self-arising nature: Refers to the inherent nature of all dharmas arising by themselves. Also from the seeds of the two obscurations: From the seeds of the afflictive obscuration (klesha-avarana) and the cognitive obscuration (jnana-avarana). Each tending towards differences: Each tending towards different distinctions. Eight arising (utpada): In the common category of beings, the nature of phenomena that were originally non-existent but now exist is provisionally established as 'arising'. Nine change (anyathatva): In the common category of beings, the nature of continuous change and difference in phenomena is provisionally established as 'change', also called 'aging'. Ten duration (sthiti): In the common category of beings, the nature of continuous, unchanging, and non-decaying phenomena is provisionally established as 'duration'. Eleven impermanence (anitya): In the common category of beings, the nature of phenomena arising, then decaying and disintegrating, is provisionally established as the 'characteristic of impermanence'. Twelve name-body (nama-kaya): Adding language to the self-nature of all dharmas, provisionally establishing it as 'name-body'. Thirteen sentence-body (vakya-kaya): Adding language to the distinctions of all dharmas, provisionally establishing it as 'sentence-body'. Fourteen word-body (vyanjana-kaya): For each word upon which the previous two sentences rely, provisionally establishing it as 'word-body'. Fifteen flowing (gati): For the continuous and unbroken sequence of cause and effect, provisionally establishing it as 'flowing'. Sixteen fixed difference (niyata-anyathatva): For the various differences in cause and effect, provisionally establishing it as 'fixed difference'. Seventeen correspondence (samprayoga): Refers to the nature of the mutual suitability of cause and effect in phenomena. Eighteen speed (java): Refers to the swift nature of the flow of phenomena. Nineteen sequence (anukrama): Refers to the nature of phenomena flowing one after another in sequence. Twenty time (kala): Refers to the nature of phenomena arising and ceasing, constantly being newly born and extinguished. Twenty-one direction (desa): Refers to the nature of the universal division of colored phenomena. Twenty-two number (samkhya): Refers to the nature of each separate continuous flow, substance, and characteristic of phenomena. Twenty-three combination (samagri): Refers to the nature of the convergence of conditions for phenomena. Twenty-four non-combination (asamagri): Refers to the nature of the divergence of conditions for phenomena. These non-associated formations, although not associated with the four positions of the mind-king (citta-raja), mental factors (caitasikas), material phenomena (rupa), and unconditioned dharmas (asamskrita-dharmas), are all divisions of the mind, and do not depart from the mind's transformations, nor from the manifestation of the true nature of Vijnanavada (Yogacara). This is because they are distinguished according to the characteristics of a lifetime's activities. As the Vimsatika says: 'The realms seen by the discriminating mind are nothing but the mind itself. But according to the ripening of the seeds of various actions, the mind transforms into various divisions. What the mind transforms has no substantial form. Why strive to establish different dharmas? One should only believe that all dharmas are mind.' Question: The subtle principle of the one mind, the true origin of the eight consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness, alaya consciousness), has already been clarified in the realm of conditioned phenomena (samskrita-dharmas), regarding the mind-king and mental factors. How then should it be pointed out and stated within the realm of unconditioned phenomena (asamskrita-dharmas)?
答。此申第五無為法。有為無為。皆一心變起故。又不出一心性故。
問。有為無為。各有幾種。一一行相。如何分別。
答。有為略有三種。無為略有六種。初有為極成之法。不過三種。識論云。一現所知法。如色心等。二現受用法。如瓶衣等。如是二法。世共知有。不待因成。三有作用法。如眼耳等。由彼彼用。證知是有。釋云。如色心等者。即是五識身。他心智境。謂色等五塵。及心心所。此約總聚。不別分別。此何識境。現量所知。非境所知。如瓶衣等者。此雖現見受用。而非現量所緣。是假法故。但是現世而受用物。
問。此中緣瓶等心是何量攝。
答。非量收。不親緣得法自體故。非比度故。非量所收。如眼耳等者。此五色根。非現量得。亦非現世人所有知。此眼耳等。各由彼彼有發識用。比知是有。言證知者。證成道理也。以現見果。比有因故。果。謂所生心心所法。比量知有。諸凈色根。此非現量他心智知。然今大乘第八識境。亦現量得。佛智緣時。亦現量得。除佛已外。共許為論。非世共悉。是故但言此知是有。次約諸經論。有六種無為。百法雲。一虛空無為者。離一切色心諸法障礙。所顯真理。名為虛空無為。虛空有三。一識變虛空。即第六識上作解心。變起虛空
【現代漢語翻譯】 現代漢語譯本： 答：這是進一步闡述第五種無為法。有為和無為，都是一心所變現生起的，並且沒有超出本心自性。
問：有為和無為，各有幾種？每一種的行相，應該如何區分？
答：有為大致有三種，無為大致有六種。首先，有為法中最明顯的三種是：《識論》中說：一是現所知法，如色、心等；二是現受用法，如瓶、衣等。這兩種法，世人都知道存在，不需要通過因緣才能成立。三是有作用法，如眼、耳等，通過它們各自的作用，可以證明它們的存在。解釋說：如色、心等，指的是五識身和他心智所緣的境界，即色等五塵以及心和心所。這是從總體上來說，沒有分別具體是哪個識的境界。這是哪個識的境界呢？是現量所知，而不是通過境界來了解。如瓶、衣等，雖然是現在能看到並使用的，但不是現量所緣的，因為是假法，只是現在世間所使用的物品。
問：這裡緣于瓶等的心，屬於什麼量所攝？
答：不屬於量所攝，因為它不能直接緣取法的自體，也不是比度，所以不屬於量所收。如眼、耳等，這五種色根，不是通過現量得到的，也不是現在世間人普遍知道的。這眼、耳等，各自通過它們所發起的識的作用，才能通過比量知道它們的存在。『證知』的意思是，證明成立的道理。因為通過現見的結果，可以推比出原因。結果，指的是所生的心和心所法，通過比量知道它們的存在。這些清凈的色根，不是現量和他心智所能瞭解的。然而，現在大乘的第八識的境界，也可以通過現量得到，佛智緣取時，也可以通過現量得到。除了佛以外，我們共同認可這種說法。這不是世間普遍知道的，所以只說『此知是有』。其次，根據各種經論，有六種無為。《百法》中說：一是虛空無為，遠離一切色心諸法的障礙，所顯現的真理，稱為虛空無為。虛空有三種：一是識變虛空，即第六識上作解的心，變現出來的虛空。
【English Translation】 English version: Answer: This further explains the fifth kind of Asaṃskṛta (無為, non-conditioned) dharma. Both Saṃskṛta (有為, conditioned) and Asaṃskṛta arise from the transformations of the one mind, and do not go beyond the nature of the one mind.
Question: How many kinds are there of Saṃskṛta and Asaṃskṛta respectively? How should the characteristics of each be distinguished?
Answer: There are roughly three kinds of Saṃskṛta, and roughly six kinds of Asaṃskṛta. Firstly, the most obvious three kinds of Saṃskṛta dharma are: The Vijñaptimātratāsiddhi-śāstra (識論) says: First, 'directly knowable dharmas,' such as rūpa (色, form) and citta (心, mind); second, 'directly usable dharmas,' such as bottles and clothes. These two kinds of dharmas are known to exist by the world and do not need to be established through causes and conditions. Third, 'dharmas with functions,' such as the eyes and ears, whose existence can be proven through their respective functions. The explanation says: 'Such as rūpa and citta,' refers to the five vijñāna-kāyas (識身, aggregates of consciousness) and the objects of others' minds, namely the five objects of sense (五塵) such as rūpa, and the mental functions (心所). This is speaking in general terms, without distinguishing which specific consciousness is involved. Which consciousness's realm is this? It is known by direct perception (pratyakṣa, 現量), not known through the object. 'Such as bottles and clothes,' although they are seen and used in the present, they are not the objects of direct perception because they are provisional dharmas; they are merely objects used in the present world.
Question: To which category of pramāṇa (量, valid cognition) does the mind that cognizes bottles, etc., belong?
Answer: It does not belong to any pramāṇa, because it cannot directly grasp the self-nature of the dharma, nor is it inference (anumāna, 比度), so it is not included in any pramāṇa. 'Such as the eyes and ears,' these five sense organs (色根) are not obtained through direct perception, nor are they universally known by people in the present world. These eyes, ears, etc., can only be known to exist through inference, based on the functions of the consciousnesses they give rise to. 'Prove' means the principle of proving and establishing. Because through the directly seen result, the cause can be inferred. The result refers to the mind and mental functions that arise, and their existence is known through inference. These pure sense organs are not knowable by direct perception or the minds of others. However, the realm of the eighth consciousness (ālaya-vijñāna, 阿賴耶識) in Mahāyāna can now be obtained through direct perception, and when the Buddha's wisdom cognizes it, it can also be obtained through direct perception. Except for the Buddha, we commonly accept this statement. This is not universally known in the world, so it is only said 'this is known to exist.' Secondly, according to various sutras and shastras, there are six kinds of Asaṃskṛta. The Yogācārabhūmi-śāstra (百法) says: First, 'ākāśa-asaṃskṛta (虛空無為, unconditioned space),' the true principle manifested by being free from the obstructions of all dharmas of rūpa and citta, is called ākāśa-asaṃskṛta. There are three kinds of ākāśa: First, 'vijñāna-parivarta-ākāśa (識變虛空, space transformed by consciousness),' which is the space transformed by the mind that makes interpretations on the sixth consciousness.
相分故。二法性虛空。即真如體有離諸障礙。故名為虛空。三事虛空。即所見頑空是也。二擇滅無為。由無漏智起簡擇。滅諸障染。所顯真如理故。三。非擇滅無為。有法不由擇力。起無漏智簡擇。而本性凈。即自性清凈涅槃是也。即真如本性。離諸障染。不由起智斷惑。本體凈故。四不動無為。第四禪離八患三災。證得不動無為。五想受滅無為。從第四禪已上。至無所有處已來。舍受不行。並粗想亦無。顯得真如。名想受滅無為。六真如無為。有二。一約對得名。謂真如理。對事得名。二簡法者。即真如簡遍計。離於生滅也。出體者。大乘但約心變相分。假說有虛空故。非是離心外有空也。若說本質無為者。即不離於識變有也。
問。若說識變相分。說是無為者。即是相狀之相。隨識而為。何成無為耶。
答。此說是識變。假說是無為。其實非是無為。無為是常住法故。今此依無為體者。但取隨識獨影相分為體。以前後相似。無有變而唯有一類空等相故。假說無為。此六無為。地前菩薩識變。即是有漏。若地上后得智變。即無漏。若依法性出體者。五種無為。皆是真如。真如體外。更無別出。六種無為。各皆依真如實德也。
問。如何聖教說真如實耶。
答。今言有者。不是真如名實有。
【現代漢語翻譯】 現代漢語譯本 相分故。二法性虛空：即真如（Tathata，事物的真實本性）的本體，遠離各種障礙，所以稱為虛空。三事虛空：即所見到的頑空。 二擇滅無為（擇滅，通過智慧選擇而達到的無為狀態）：由於無漏智（沒有煩惱的智慧）生起簡擇，滅除各種障礙和染污，所顯現的真如理。 三非擇滅無為（非擇滅，不通過智慧選擇而達到的無為狀態）：有的法不由簡擇之力，生起無漏智簡擇，而本性清凈，即自性清凈涅槃（Nirvana，解脫）。即真如本性，遠離各種障礙和染污，不由生起智慧斷除迷惑，本體清凈。 四不動無為（不動，不受干擾的無為狀態）：第四禪（Dhyana，禪定）離開八患三災，證得不動無為。 五想受滅無為（想受滅，思想和感受止息的無為狀態）：從第四禪以上，到無所有處（境界名稱）以來，捨棄感受不行，並且粗略的思想也沒有，顯現的真如，名叫想受滅無為。 六真如無為（真如，事物的真實本性）：有兩種。一約對得名：謂真如理，對事得名。二簡法者：即真如簡遍計（Parikalpita，遍計所執性），離於生滅。 出體者：大乘（Mahayana，大乘佛教）但依心變現的相分，假說有虛空，並非是離開心外有空。若說本質無為者，即不離於識變有。 問：如果說識變相分，說是無為，即是相狀之相，隨識而為，如何能成為無為呢？ 答：此說是識變，假說是無為，其實並非是無為。無為是常住法。現在這裡依據無為的本體，只取隨識的獨影相分為本體，因為前後相似，沒有變化而唯有一類空等相，所以假說無為。這六種無為，地前菩薩（Bodhisattva，菩薩）的識變，即是有漏（有煩惱）。若地上后得智變，即是無漏。若依法性出體者，五種無為，皆是真如。真如體外，更無別出。六種無為，各自都依真如的真實功德。 問：為什麼聖教說真如是實呢？ 答：現在說有，不是真如名為實有。
【English Translation】 English version Due to the aspect division. Second, Dharma-nature emptiness: This refers to the essence of Tathata (the true nature of things), which is free from all obstacles, hence it is called emptiness. Third, event-emptiness: This refers to the perceived stubborn emptiness. Second, Nirodha-samapatti Asamskrta (Cessation through discrimination, the unconditioned state achieved through wisdom): Due to the arising of Anāsrava-jñāna (undefiled wisdom), which discriminates and eliminates all obstacles and defilements, the revealed principle of Tathata. Third, Anirodha-samapatti Asamskrta (Cessation without discrimination, the unconditioned state achieved without wisdom): Some dharmas do not rely on the power of discrimination, the arising of Anāsrava-jñāna to discriminate, but are inherently pure, which is the self-nature pure Nirvana (liberation). This is the inherent nature of Tathata, free from all obstacles and defilements, not relying on the arising of wisdom to cut off delusion, the essence is pure. Fourth, Acāla Asamskrta (Immovable, the unconditioned state of immovability): The fourth Dhyana (meditative state) leaves behind the eight sufferings and three calamities, attaining the immovable Asamskrta. Fifth, Samjna-vedayita-nirodha Asamskrta (Cessation of perception and sensation, the unconditioned state of cessation of thought and feeling): From the fourth Dhyana upwards, up to the realm of nothingness, abandoning sensation and not acting, and even coarse thoughts are absent, the revealed Tathata is called Samjna-vedayita-nirodha Asamskrta. Sixth, Tathata Asamskrta (Suchness, the true nature of things): There are two types. First, named in relation: referring to the principle of Tathata, named in relation to events. Second, distinguishing dharmas: that is, Tathata distinguishes Parikalpita (conceptual construction), being free from birth and death. Regarding the substance: Mahayana (the Great Vehicle) only relies on the aspect division transformed by the mind, falsely saying there is emptiness, it is not that there is emptiness outside the mind. If one says the essence is Asamskrta, then it is not separate from the transformation of consciousness. Question: If it is said that the aspect division transformed by consciousness is said to be Asamskrta, that is, the aspect of appearance, following consciousness, how can it become Asamskrta? Answer: This says that the transformation of consciousness is falsely said to be Asamskrta, but in reality, it is not Asamskrta. Asamskrta is a permanent dharma. Now, here relying on the substance of Asamskrta, only the solitary image aspect division following consciousness is taken as the substance, because it is similar before and after, without change, and only has one type of emptiness and other aspects, so it is falsely said to be Asamskrta. These six types of Asamskrta, the transformation of consciousness of Bodhisattvas (enlightenment beings) before the ground, is defiled. If the wisdom obtained after the ground transforms, then it is undefiled. If one relies on the Dharma-nature to bring forth the substance, the five types of Asamskrta are all Tathata. Outside the substance of Tathata, there is no other separate emergence. The six types of Asamskrta each rely on the true merits of Tathata. Question: Why do the sacred teachings say that Tathata is real? Answer: Now saying there is, it is not that Tathata is named as real existence.
但說有。即是遣惡取空。故說有。體。是妙有真空。故言非空非有。
問。如何聖教說真空為空耶。
答。謂破執真如心外實有。故說為空。即空其情執。即不空其真如空也。又識論云。然諸契經說有虛空等諸無為法。略有二種。一依識變假施設有。謂曾聞說虛空等名。隨分別有虛空等相。數習力故。心等生時。似虛空等。無為相現。此所現相。前後相似。無有變易。假說為常。二依法性假施設有。謂空無我所顯真如。有無俱非。心言路絕。與一切法。非一異等。是法真理。故名法性。離諸障礙。故名虛空。由簡擇力。滅諸雜染。究竟證會。故名擇滅。不由擇力。本性清凈。或緣闕所顯。故名非擇滅。苦樂受滅。故名不動。想受不行。名想受滅。此五皆依真如假立。真如亦是假施設名。釋云。一依識變假施設有者。此無本質。唯心所變。如極微等。變似空等相現。此皆變境而緣故也。真如亦是假施設者。真如約詮。而詮體是一。此五無為。依真如上假名空等。而真如體。非如。非不如。故真如名。亦是假立。如食油蟲等。不稱彼體。唯言顯故。譬如有蟲。名曰食油。實非食油。假名食油。不稱體故。真如亦爾。又釋摩訶衍論云。無為有四。一真如無為。二本覺無為。三始覺無為。四虛空無為。有為法有五
【現代漢語翻譯】 現代漢語譯本： 但執著于『有』，便是拋棄惡念而追求空無。所以說『有』，其本體是妙有真空，因此說『非空非有』。
問：為何聖教經典說真空是空呢？
答：這是爲了破除執著，認為真如在心外實有。所以說『空』，是空掉情執，而不是空掉真如的空性。此外，《識論》中說：『然而，諸多的契經中說到有虛空等諸無為法，大致有兩種。一是依識變假施設有，即曾經聽聞虛空等名稱，隨著分別而有虛空等的相狀，由於數數串習的力量，心等生起時，好像虛空等無為相顯現。這種顯現的相狀，前後相似，沒有變易，所以假說為常。二是依法性假施設有，即空無我所顯現的真如，有和無都不能概括，言語和思維都無法到達。與一切法，非一非異等等。這種法是真理，所以名為法性。遠離諸多的障礙，所以名為虛空。通過簡擇的力量，滅除諸多的雜染，最終證悟和會合，所以名為擇滅。不由簡擇的力量，本性清凈，或者因緣缺失所顯現，所以名為非擇滅。苦樂感受滅盡，所以名為不動。想和受不行，名為想受滅。』這五種都是依真如假立的。真如也是假施設的名稱。《釋》中說：『一依識變假施設有』，這種沒有本質，唯是心所變現的，如極微等，變現出好像空等的相狀，這都是變現的境界而緣故。真如也是假施設，真如是就言詮而說的，而言詮的本體是一。這五種無為，依真如上假名為空等，而真如的本體，非如，非不如。所以真如這個名稱，也是假立的。如食油蟲等，不符合它的本體，只是言語上的顯現。譬如有一種蟲，名叫食油，實際上不是吃油的，只是假名叫食油，不符合它的本體。真如也是這樣。此外，《釋摩訶衍論》中說：無為有四種，一真如無為，二本覺無為，三始覺無為，四虛空無為。有為法有五種。
【English Translation】 English version: To cling to 'existence' is to abandon evil thoughts and pursue emptiness. Therefore, 'existence' is spoken of; its essence is the wonderful existence of true emptiness. Hence, it is said to be 'neither empty nor existent'.
Question: Why do the sacred teachings say that true emptiness is empty?
Answer: This is to dispel the attachment that regards Tathata (真如) as truly existing outside the mind. Therefore, 'emptiness' is spoken of, to empty out emotional attachments, not to empty out the emptiness of Tathata. Furthermore, the Vijnaptimatrata-siddhi Sastra (識論) states: 'However, many sutras (契經) speak of akasa (虛空, space) and other Asamskrta dharmas (無為法, unconditioned dharmas), which are roughly of two kinds. One is provisionally established based on the transformation of consciousness, that is, having heard the names of akasa etc., one has the appearance of akasa etc. according to one's discrimination. Due to the power of repeated practice, when the mind etc. arise, it seems that the unconditioned appearance of akasa etc. manifests. This manifested appearance is similar before and after, without change, so it is provisionally said to be permanent. The second is provisionally established based on dharmata (法性, the nature of reality), that is, Tathata revealed by emptiness and selflessness, which cannot be encompassed by existence or non-existence, and which is beyond the reach of language and thought. With all dharmas, it is neither one nor different, etc. This dharma is the truth, so it is called dharmata. Being free from many obstacles, it is called akasa. Through the power of discernment, eliminating many defilements, and ultimately realizing and uniting, it is called nirodha-satya (擇滅, cessation through discernment). Not by the power of discernment, but by its original purity, or revealed by the absence of conditions, it is called anirodha-satya (非擇滅, cessation without discernment). The cessation of suffering and pleasure is called acala (不動, immobility). The non-functioning of thought and sensation is called samjna-nirodha (想受滅, cessation of thought and sensation).' These five are all provisionally established based on Tathata. Tathata is also a provisionally established name. The Commentary says: 'The one provisionally established based on the transformation of consciousness' has no essence, but is only transformed by the mind, like extremely small particles, transforming into appearances like emptiness, etc. These are all transformed realms and conditions. Tathata is also a provisional establishment; Tathata is spoken of in terms of language, but the essence of language is one. These five unconditioned dharmas are provisionally named emptiness, etc., based on Tathata, but the essence of Tathata is neither thus nor not thus. Therefore, the name Tathata is also provisionally established, like the oil-eating insect, which does not match its essence, but is only a verbal manifestation. For example, there is an insect called oil-eating, but it does not actually eat oil, it is only provisionally called oil-eating, not matching its essence. Tathata is also like this. Furthermore, the Mahayana-samgraha (釋摩訶衍論) says: There are four kinds of unconditioned dharmas: one is Tathata Asamskrta (真如無為), two is original enlightenment Asamskrta (本覺無為), three is initial enlightenment Asamskrta (始覺無為), and four is akasa Asamskrta. There are five kinds of conditioned dharmas (有為法).
種。一者。根本無明有為。二者。生相有為。三者。住相有為。四者。異相有為。五者。滅相有為。是名為五。且四無為者。以何為體。有何等用。頌曰。依各有二種。所謂通及別。如體用亦爾。隨釋應觀察。論云。真如無為。有二所依。一者通所依。非有為。非無為。一心本法以為體故。二者別所依。生滅門內。寂靜理法以為體故。本覺無為。有二所依。一者通所依。非有為。非無為。一心本法以為體故。二者別所依。生滅門內。自然本智以為體故。始覺無為。有二所依。一者通所依。非有為。非無為。一心本法以為體故。二者別所依。生滅門內。隨他起智以為體故。虛空無為。有二所依。一者通所依。非有為。非無為。一心本法以為體故。二者別所依。生滅門內。無所有事。以為體故。複次真如無為。有二種用。一者通用。一切諸法。令出生故。二者別用。平等之性。令不失故。本覺無為。有二種用。一者通用。不守自性故。二者別用。不轉變故。始覺無為。有二種用。一者通用。隨妄轉故。二者別用。對治自過故。虛空無為。有二種用。一者通用。欲有令有故。二者別用。空無之性。令不失故。是名二用。此中所說。通謂他義。別謂自義。五種有為。以何為體。有何等用。頌曰。依各有二種。所謂通及別。如體
【現代漢語翻譯】 現代漢語譯本： 問：什麼是五種有為法？ 答：第一種，根本無明有為（fundamental ignorance conditioned）。第二種，生相有為（arising aspect conditioned）。第三種，住相有為（abiding aspect conditioned）。第四種，異相有為（changing aspect conditioned）。第五種，滅相有為（ceasing aspect conditioned）。這被稱為五種有為法。 問：那麼，四種無為法以什麼為體？有什麼作用？ 答：偈頌說：『所依各有二種，所謂通及別，如體用亦爾，隨釋應觀察。』 論中說：真如無為（Tathata unconditioned）有兩種所依。第一種是通所依（common support），它既不是有為法，也不是無為法，以一心本法（one mind original dharma）為體。第二種是別所依（distinct support），在生滅門內，以寂靜理法（quiescent principle dharma）為體。 本覺無為（original enlightenment unconditioned）有兩種所依。第一種是通所依，它既不是有為法，也不是無為法，以一心本法為體。第二種是別所依，在生滅門內，以自然本智（naturally inherent wisdom）為體。 始覺無為（initial enlightenment unconditioned）有兩種所依。第一種是通所依，它既不是有為法，也不是無為法，以一心本法為體。第二種是別所依，在生滅門內，以隨他起智（wisdom arising in accordance with others）為體。 虛空無為（space unconditioned）有兩種所依。第一種是通所依，它既不是有為法，也不是無為法，以一心本法為體。第二種是別所依，在生滅門內，以無所有事（the state of non-existence）為體。 其次，真如無為有兩種作用。第一種是通用，使一切諸法得以出生。第二種是別用，使平等之性不失。 本覺無為有兩種作用。第一種是通用，不執守自己的自性。第二種是別用，不轉變。 始覺無為有兩種作用。第一種是通用，隨順妄念而轉。第二種是別用，對治自身的過失。 虛空無為有兩種作用。第一種是通用，想要有就使之有。第二種是別用，使空無的自性不失。 這被稱為兩種作用。這裡所說的『通』是指他義，『別』是指自義。 問：五種有為法以什麼為體？有什麼作用？ 答：偈頌說：『所依各有二種，所謂通及別，如體』
【English Translation】 English version: Question: What are the five conditioned dharmas (five kinds of conditioned phenomena)? Answer: First, fundamental ignorance conditioned (fundamental ignorance conditioned). Second, arising aspect conditioned (arising aspect conditioned). Third, abiding aspect conditioned (abiding aspect conditioned). Fourth, changing aspect conditioned (changing aspect conditioned). Fifth, ceasing aspect conditioned (ceasing aspect conditioned). These are called the five conditioned dharmas. Question: Then, what is the substance of the four unconditioned dharmas? What are their functions? Answer: The verse says: 'Each support has two kinds, namely common and distinct. The same applies to substance and function. One should observe according to the explanation.' The treatise says: Tathata unconditioned (Tathata unconditioned) has two supports. The first is the common support (common support), which is neither conditioned nor unconditioned, and takes the one mind original dharma (one mind original dharma) as its substance. The second is the distinct support (distinct support), which, within the gate of arising and ceasing, takes the quiescent principle dharma (quiescent principle dharma) as its substance. Original enlightenment unconditioned (original enlightenment unconditioned) has two supports. The first is the common support, which is neither conditioned nor unconditioned, and takes the one mind original dharma as its substance. The second is the distinct support, which, within the gate of arising and ceasing, takes the naturally inherent wisdom (naturally inherent wisdom) as its substance. Initial enlightenment unconditioned (initial enlightenment unconditioned) has two supports. The first is the common support, which is neither conditioned nor unconditioned, and takes the one mind original dharma as its substance. The second is the distinct support, which, within the gate of arising and ceasing, takes the wisdom arising in accordance with others (wisdom arising in accordance with others) as its substance. Space unconditioned (space unconditioned) has two supports. The first is the common support, which is neither conditioned nor unconditioned, and takes the one mind original dharma as its substance. The second is the distinct support, which, within the gate of arising and ceasing, takes the state of non-existence (the state of non-existence) as its substance. Furthermore, Tathata unconditioned has two functions. The first is the common function, which allows all dharmas to arise. The second is the distinct function, which prevents the nature of equality from being lost. Original enlightenment unconditioned has two functions. The first is the common function, which does not cling to its own self-nature. The second is the distinct function, which does not transform. Initial enlightenment unconditioned has two functions. The first is the common function, which follows the turning of deluded thoughts. The second is the distinct function, which counteracts its own faults. Space unconditioned has two functions. The first is the common function, which causes existence when one desires it. The second is the distinct function, which prevents the nature of emptiness from being lost. These are called the two functions. Here, 'common' refers to the meaning for others, and 'distinct' refers to the meaning for oneself. Question: What is the substance of the five conditioned dharmas? What are their functions? Answer: The verse says: 'Each support has two kinds, namely common and distinct, such as substance.'
用亦爾。隨釋應觀察。論曰。根本無明。有二種依。一者通所依。非有為。非無為。一心本法以為體故。二者別所依。生滅門內。大力住地以為體故。生相有為。有二種依。一者通所依。非有非無為。一心本法以為體故。二者別所依。生滅門內。細分染法以為體故。住相有二種依。一者通所依。非有為。非無為。一心本法以為體故。二者別所依。生滅門內粗分染法以為體故。異相滅相。二種通依別依。如前住相有為所說無別。複次根本無明有為。有二種用。一者通用。能生一切諸染法故。二者別用。隨所至處。作礙事故。生相有為。有二種用。一者通用。于上下中與其力故。二者別用。隨所至處。作礙事故。如說生相。住異亦爾。滅相有為。有二種用。一者通用。于上及自。與其力故。二者別用。能作礙事故。是名二用。以何義故。作如是說。有為無為。一切諸法。通以一心。而為其體。于道智契經中作如是說。爾時文殊師利白佛言。世尊。阿賴耶識。具一切法。過於恒沙。過於恒沙。如是諸法。以誰為本。生於何處。佛言。如是有為無為。一切諸法。生處殊勝。不可思議。何以故。于非有為非無為處。是有為是無為法而能生故。文殊又白佛言。世尊。云何名為非有為非無為處。佛言。非有為非無為處者。所謂一心本
【現代漢語翻譯】 現代漢語譯本： 用也是這樣。隨著解釋應當觀察。《論》中說，根本無明有兩種所依。一是共通的所依，非有為（Samskrta，有生滅變化的），非無為（Asamskrta，無生滅變化的），以一心本法（本覺真心）作為它的本體。二是特別的所依，在生滅門內，以大力住地作為它的本體。生相有為有兩種所依。一是共通的所依，非有為非無為，以一心本法作為它的本體。二是特別的所依，在生滅門內，以細微的染法作為它的本體。住相有兩種所依。一是共通的所依，非有為非無為，以一心本法作為它的本體。二是特別的所依，在生滅門內，以粗分的染法作為它的本體。異相和滅相，兩種共通的所依和特別的所依，如同前面住相有為所說，沒有差別。 再次，根本無明有為有兩種作用。一是共通的作用，能夠產生一切諸染法。二是特別的作用，隨著它所到達的地方，製造障礙事故。生相有為有兩種作用。一是共通的作用，對於上下中給予它的力量。二是特別的作用，隨著它所到達的地方，製造障礙事故。如同所說生相，住相和異相也是這樣。滅相有為有兩種作用。一是共通的作用，對於上方以及自身，給予它的力量。二是特別的作用，能夠製造障礙事故。這叫做兩種作用。因為什麼意義，作這樣的說法？有為和無為，一切諸法，都以一心作為它的本體。在道智契經中作這樣的說法。當時文殊師利（Manjusri，智慧的象徵）對佛說：『世尊，阿賴耶識（Alaya-vijnana，藏識）具足一切法，超過恒河沙數，超過恒河沙數。這樣的諸法，以誰為根本？生於何處？』佛說：『像這樣有為和無為，一切諸法，生處殊勝，不可思議。為什麼呢？在非有為非無為之處，是有為是無為法而能夠產生。』文殊又對佛說：『世尊，怎樣叫做非有為非無為之處？』佛說：『非有為非無為之處，就是所謂一心本。』
【English Translation】 English version: 'Use' is also like this. One should observe according to the explanation. The 'Treatise' says that fundamental ignorance (Avidya) has two kinds of supports (Asraya). The first is the common support, which is neither conditioned (Samskrta) nor unconditioned (Asamskrta), because it takes the one mind's original Dharma (original enlightened true mind) as its substance. The second is the specific support, within the realm of arising and ceasing (birth and death), which takes the 'powerful abiding ground' as its substance. The conditioned aspect of arising (Utpada) has two kinds of supports. The first is the common support, which is neither conditioned nor unconditioned, because it takes the one mind's original Dharma as its substance. The second is the specific support, within the realm of arising and ceasing, which takes subtle defiled Dharmas as its substance. The aspect of abiding (Sthiti) has two kinds of supports. The first is the common support, which is neither conditioned nor unconditioned, because it takes the one mind's original Dharma as its substance. The second is the specific support, within the realm of arising and ceasing, which takes coarse defiled Dharmas as its substance. The aspects of change (Anyathatva) and cessation (Nirodha), the two kinds of common and specific supports, are as described previously for the conditioned aspect of abiding, without any difference. Furthermore, fundamental ignorance, being conditioned, has two kinds of functions. The first is the common function, which can generate all defiled Dharmas. The second is the specific function, which creates obstacles wherever it goes. The conditioned aspect of arising has two kinds of functions. The first is the common function, which gives its power to above, below, and the middle. The second is the specific function, which creates obstacles wherever it goes. As said about the aspect of arising, the aspects of abiding and change are also like this. The conditioned aspect of cessation has two kinds of functions. The first is the common function, which gives its power to above and to itself. The second is the specific function, which can create obstacles. These are called the two functions. For what reason is such a statement made? Conditioned and unconditioned, all Dharmas, commonly take the one mind as their substance. In the 'Sutra of the Wisdom of the Path' (道智契經), it is said like this. At that time, Manjusri (文殊師利, symbol of wisdom) said to the Buddha: 'World Honored One, the Alaya-vijnana (阿賴耶識, store consciousness) possesses all Dharmas, exceeding countless sands of the Ganges, exceeding countless sands of the Ganges. What is the root of these Dharmas? Where do they arise from?' The Buddha said: 'Like this, conditioned and unconditioned, all Dharmas, the place of arising is supreme and inconceivable. Why? Because in the place that is neither conditioned nor unconditioned, conditioned and unconditioned Dharmas are able to arise.' Manjusri again said to the Buddha: 'World Honored One, what is called the place that is neither conditioned nor unconditioned?' The Buddha said: 'The place that is neither conditioned nor unconditioned is what is called the original one mind.'
法。非有為故。能作有為。非無為故。能作無為。是故我言。生處殊勝。不可思議。複次善男子。譬如庶子。有二所依。一者大王。二者父母。有為無為。一切諸法。亦復如是。各有二依。謂通達依。及支分依。複次善男子。譬如一切草木。有二所依。一者大地。二者種子。有為無為。一切諸法。亦復如是。各有二依。謂通達依。及支分依。乃至廣說不生不滅。與生滅和合者。即是開示能熏所熏之差別故。云何開示。所謂顯示染凈諸法。有力無力。互有勝劣故。今當作二門。分明顯說。一者下轉門。二者上轉門。生滅門中。不出此二。如是二門。云何差別。頌曰。諸染法有力。諸凈法無力。背本下下轉。名為下轉門。諸凈法有力。諸染法無力。向原上上轉。名為上轉門。論曰。由染凈諸法。互有勝劣故。二種轉門。得成而已。今當先說初下轉門。根本無明。以何等法而為所熏。於何時中而作熏事。頌曰。所熏有五種。為一法界心。及四種無為。非初非中后。取前中后故。如契經分明說。論曰。根本無明。以五種法而為所熏。謂一法界及同無為。熏一法界。其相云何。頌曰。一種法界心。有二種自在。謂有為無為。是根本無明。依于初自在。而能作熏事。論曰。一法界心。有二種自在。一者有為自在。能為有為法。而作
【現代漢語翻譯】 現代漢語譯本 法。因為它不是有為法，所以能夠產生有為法；因為它不是無為法，所以能夠產生無為法。因此我說，產生之處殊勝，不可思議。再者，善男子，譬如庶子，有兩個依靠：一是大王，二是父母。有為法和無為法，一切諸法，也是如此，各有兩種依靠：一是通達依，二是支分依。再者，善男子，譬如一切草木，有兩個依靠：一是大地，二是種子。有為法和無為法，一切諸法，也是如此，各有兩種依靠：一是通達依，二是支分依。乃至廣說不生不滅，與生滅和合，這就是開示能熏和所熏的差別。如何開示呢？就是顯示染凈諸法，有力無力，互相有勝劣。現在將分為二門，分明解說：一下轉門，二上轉門。生滅門中，不出此二。這兩個門，如何差別呢？頌說：『諸染法有力，諸凈法無力，背離本源向下轉，名為下轉門。諸凈法有力，諸染法無力，趨向本源向上轉，名為上轉門。』論說：由於染凈諸法，互相有勝劣，所以兩種轉門，才能成立。現在先說初下轉門。根本無明（ignorance），以什麼法作為所熏？在什麼時候進行薰染呢？頌說：『所熏有五種，為一法界心（Dharmadhatu mind），及四種無為（four kinds of unconditioned）。非初非中后，取前中后故。』如契經分明說。論說：根本無明，以五種法作為所熏。即一法界心和同無為。熏一法界心，其相如何呢？頌說：『一種法界心，有二種自在（two kinds of sovereignty），謂有為無為。是根本無明，依于初自在，而能作熏事。』論說：一法界心，有兩種自在：一是有為自在，能為有為法，而作
【English Translation】 English version Dharma. Because it is not conditioned (yuwei, 有為), it can produce conditioned things. Because it is not unconditioned (wuwei, 無為), it can produce unconditioned things. Therefore, I say that the place of origination is supreme and inconceivable. Furthermore, good man, just as a commoner has two supports: one is the great king, and the other is his parents. Conditioned and unconditioned, all dharmas are also like this, each having two supports: one is the support of understanding (tongda yi, 通達依), and the other is the support of division (zhifen yi, 支分依). Furthermore, good man, just as all plants and trees have two supports: one is the earth, and the other is the seed. Conditioned and unconditioned, all dharmas are also like this, each having two supports: one is the support of understanding, and the other is the support of division. And so on, extensively explaining that non-arising and non-ceasing, together with arising and ceasing, is precisely the revelation of the difference between the influencing and the influenced. How is it revealed? It is to show that defiled and pure dharmas have strength or lack thereof, and are mutually superior or inferior. Now, I will divide it into two gates for clear explanation: the downward turning gate and the upward turning gate. Within the gate of arising and ceasing, there is nothing outside these two. How are these two gates different? The verse says: 『All defiled dharmas have strength, all pure dharmas lack strength, turning downward away from the origin is called the downward turning gate. All pure dharmas have strength, all defiled dharmas lack strength, turning upward towards the origin is called the upward turning gate.』 The treatise says: Because defiled and pure dharmas are mutually superior or inferior, the two kinds of turning gates can be established. Now, I will first explain the initial downward turning gate. What dharma does fundamental ignorance (wuming, 無明) use as the influenced? And when does it perform the act of influencing? The verse says: 『There are five kinds of influenced, which are the one Dharmadhatu mind (fajie xin, 法界心), and the four kinds of unconditioned (wuwei, 無為). Not at the beginning, not in the middle, but at the end, taking the former, middle, and latter.』 As the sutra clearly explains. The treatise says: Fundamental ignorance uses five kinds of dharmas as the influenced, namely the one Dharmadhatu mind and the same unconditioned. What is the appearance of influencing the one Dharmadhatu mind? The verse says: 『The one Dharmadhatu mind has two kinds of sovereignty (zizai, 自在), namely conditioned and unconditioned. It is fundamental ignorance that relies on the initial sovereignty to perform the act of influencing.』 The treatise says: The one Dharmadhatu mind has two kinds of sovereignty: one is conditioned sovereignty, which can act as conditioned dharmas and perform
依止故。二者無為自在。能為無為法。而作依止故。根本無明。依初自在。能作熏事。非后自在。中實契經中作如是說。根本無明依初自在能作熏事非后自在。中實契經中作如是說。根本無明熏自所依分際之量。非他所依故。熏真如法。其相云何。頌曰。真如無為法。有二種作用。所謂通及別。如前抉擇說。是根本無明。依于初作用。而能作熏事。余無為亦爾。論曰。真如無為。有二種用。謂通及別。如前所說。根本無明。依初作用。能作熏事。非後作用。如說真如。餘三無為。亦復如是。皆依初作用。非後用故。作熏時量。非初亦非中后。取前中后故。本智契經中作如是說。大力無明。作熏事時。初及中后。一時俱取。而非別取故。此中所說能熏所熏。以何義故名言熏。謂能引彼法而合自體。不相舍離。俱行俱轉。故名能熏。又能與彼法不作障礙。若隨若順。不違逆故。名為所熏。謂五種有為。能熏四種無為法。及一法界心。所熏五法隨來。而與五能熏。共會和合。同事俱轉。是故說言。不生不滅。與生滅和合。如大無明。一心本法。為通依故。依初自在。作熏習事。四相有為。應如是知。如大無明。依四無為。通達作用。能作熏事。四相有為。應如是知。
宗鏡錄卷第五十八
戊申歲分
【現代漢語翻譯】 現代漢語譯本 因為有所依止的緣故。第二，無為法是自在的，能夠作為無為法的依止。根本無明（avidyā，指最初的、最根本的無知）依靠最初的自在，能夠進行熏習作用，而不是後來的自在。中實契經中是這樣說的：根本無明依靠最初的自在，能夠進行熏習作用，而不是後來的自在。中實契經中是這樣說的：根本無明熏習它所依止的分際的量，而不是其他所依止的緣故。熏習真如法（tathatā，指事物的真實如是的狀態），它的相狀是怎樣的呢？頌詞說：真如無為法有兩種作用，所謂的共通的和特別的，如前面抉擇所說。是根本無明，依靠于最初的作用，而能夠進行熏習作用，其餘的無為法也是這樣。論述說：真如無為有兩種作用，稱為共通的和特別的，如前面所說。根本無明依靠最初的作用，能夠進行熏習作用，而不是後面的作用。如說真如，其餘三種無為法，也是這樣。都依靠最初的作用，而不是後面的作用的緣故。進行熏習時的量，不是最初的，也不是中間和最後的，而是取前、中、后。本智契經中是這樣說的：大力無明（mahā-avidyā，指強大的無明）進行熏習作用時，最初、中間和最後，一時全部取用，而不是分別取用。因此這裡所說的能熏和所熏，以什麼意義稱為言語熏習呢？就是能夠引導那個法而結合自體，不相舍離，共同執行，共同運轉，所以稱為能熏。又能夠與那個法不作障礙，無論是順從還是隨順，不違逆，所以稱為所熏。就是五種有為法（saṃskṛta，指有生滅變化的現象），能夠熏習四種無為法（asaṃskṛta，指沒有生滅變化的法），以及一法界心（dharmadhātu-citta，指包含一切法的心的本性）。所熏的五法隨之而來，與五種能熏共同會合，同事共同運轉，因此說不生不滅，與生滅和合。如大無明，一心本法，爲了共通的依止的緣故，依靠最初的自在，進行熏習的事情。四相有為（catvāri lakṣaṇāni，指生、住、異、滅四種有為法的相狀），應該這樣理解。如大無明，依靠四種無為法，通達作用，能夠進行熏習的事情。四相有為，應該這樣理解。
宗鏡錄卷第五十八
戊申歲分
【English Translation】 English version Because of reliance. Secondly, non-conditioned (asaṃskṛta) is self-existent, capable of serving as the basis for non-conditioned dharmas. Fundamental ignorance (avidyā) relies on the initial self-existence, enabling it to perform the function of perfuming, not the subsequent self-existence. The Middle Reality Sutra states: 'Fundamental ignorance relies on the initial self-existence, enabling it to perform the function of perfuming, not the subsequent self-existence.' The Middle Reality Sutra states: 'Fundamental ignorance perfumes the measure of its dependent boundaries, not those of others.' What is the nature of perfuming Suchness (tathatā)? The verse says: 'Suchness, the non-conditioned dharma, has two kinds of functions, namely common and distinct, as explained in the previous determination. It is fundamental ignorance that relies on the initial function to perform the perfuming, and so do the other non-conditioned dharmas.' The treatise says: 'Suchness, the non-conditioned, has two kinds of functions, called common and distinct, as mentioned earlier. Fundamental ignorance relies on the initial function to perform the perfuming, not the subsequent function. As with Suchness, the other three non-conditioned dharmas are also the same. All rely on the initial function, not the subsequent function.' The measure of perfuming is neither initial, nor middle, nor final, but takes the preceding, middle, and subsequent. The Sutra of Original Wisdom states: 'When great ignorance (mahā-avidyā) performs the perfuming function, it takes the initial, middle, and final all at once, not separately.' Therefore, what is meant by saying that the perfumer and the perfumed are called verbal perfuming? It means that it can guide that dharma to combine with its own essence, without separation, moving and turning together, hence it is called the perfumer. Furthermore, it does not obstruct that dharma, whether following or complying, without opposing, hence it is called the perfumed. That is, the five conditioned dharmas (saṃskṛta) can perfume the four non-conditioned dharmas (asaṃskṛta), and the one dharma-realm mind (dharmadhātu-citta). The perfumed five dharmas come along, and together with the five perfumers, they meet and merge, working and turning together, therefore it is said that they neither arise nor cease, but merge with arising and ceasing. Like great ignorance, the original dharma of the one mind, for the sake of common reliance, relies on the initial self-existence to perform the perfuming. The four characteristics of the conditioned (catvāri lakṣaṇāni) should be understood in this way. Like great ignorance, relying on the four non-conditioned dharmas, penetrating the function, it can perform the perfuming. The four characteristics of the conditioned should be understood in this way.
Zong Jing Lu, Volume 58
Divided in the year of Wu Shen
司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第五十九
慧日永明寺主智覺禪師延壽集
夫有為無為二門。為當是一是異。
答。非一非異。非泯非存。何者。若是一者。仁王經不應云。諸菩薩等。有為功德無為功德。悉皆成就。又維摩經云。菩薩不盡有為。不住無為等。二義雙明。豈是一耶。若是異者。般若經。佛告善現。不得離有為說無為。不得離無為說有為。豈成異耶。若云俱泯者。華嚴經云。于有為界示無為之理。不滅有為之相。于無為界示有為之法。不壞無為之性。則有無性相。無礙俱存。若言俱存者。如前論云。二依法性假施設有。謂空無我所顯真如。有無俱非。心言路絕。則百非莫能惑。四句不能詮。非。可以情謂有無。唯應智超言像。方達有為無為唯識之真性矣。如大智度論。複次夫生滅法者。若先有心。後有生。則心不待生。何以故。先已有心故。若先有生。則生無所生。又生滅性相違。生則不應有滅。滅時不應有生。以是故。一時不可得。異亦不可得。是則無生。若無生。則無住滅。若無生住滅。則無心數法。無心數法。則無心不相應諸行色法。色法無故。無為法亦無故。何以故。因有為。故有無為。若無有為。則亦無無為。是故不
【現代漢語翻譯】 現代漢語譯本
司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第五十九
慧日永明寺主智覺禪師延壽集
關於有為（saṃskṛta，指有生滅變化的事物）和無為（asaṃskṛta，指沒有生滅變化的事物）這兩個方面，究竟是一還是異？ 回答：非一非異，非泯非存。為什麼這麼說呢？如果說是一，那麼《仁王經》（Karunikaraja-prajnaparamita-sutra）不應該說：『諸菩薩等，有為功德無為功德，悉皆成就。』又《維摩經》（Vimalakirti-nirdesa-sutra）說：『菩薩不盡有為，不住無為』等等。兩種含義都明確說明，怎麼能說是一呢？如果說是異，那麼《般若經》（Prajnaparamita-sutra）中，佛告訴善現（Subhuti）：『不得離開有為說無為，不得離開無為說有為。』怎麼能說是異呢？如果說都泯滅了，那麼《華嚴經》（Avatamsaka-sutra）說：『于有為界示無為之理，不滅有為之相；于無為界示有為之法，不壞無為之性。』那麼有無的體性和現象，無礙地同時存在。如果說都存在，就像前面的論述所說：『二依法性假施設有，謂空無我所顯真如。』有無俱非，心識言語的道路斷絕。那麼任何錯誤的觀點都不能迷惑，四句（四種邏輯判斷）也不能詮釋。不可以情感來認為有無，唯有智慧超越言語形象，才能通達有為無為唯識的真性。如《大智度論》（Mahaprajnaparamita-sastra）所說：進一步說，生滅法，如果先有心，後有生，那麼心不依賴於生。為什麼呢？因為先前已經有心了。如果先有生，那麼生就沒有所生。而且生滅的性質相互違背，生就不應該有滅，滅的時候不應該有生。因此，一時不可得，異亦不可得。這就是無生。如果沒有生，就沒有住和滅。如果沒有生住滅，就沒有心數法（caitta）。沒有心數法，就沒有心不相應諸行色法。色法沒有了，無為法也就沒有了。為什麼呢？因為因有為，所以有無為。如果沒有有為，也就沒有無為。所以不……
【English Translation】 English version
Engraved under the Supervision of the Si Treasury Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu (Record of the Source Mirror)
Zong Jing Lu, Scroll Fifty-Nine
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple
Regarding the two aspects of 'saṃskṛta' (conditioned, things subject to change) and 'asaṃskṛta' (unconditioned, things not subject to change), are they one or different? Answer: Neither one nor different, neither annihilated nor existent. Why is that? If they were one, then the 'Karunikaraja-prajnaparamita-sutra' (Benevolent Kings Sutra) should not say: 'All Bodhisattvas, accomplish both conditioned and unconditioned merits.' Also, the 'Vimalakirti-nirdesa-sutra' (Vimalakirti Sutra) says: 'Bodhisattvas do not exhaust the conditioned, nor do they dwell in the unconditioned,' and so on. Two meanings are clearly stated, how can they be one? If they were different, then in the 'Prajnaparamita-sutra' (Perfection of Wisdom Sutra), the Buddha told Subhuti: 'One should not speak of the unconditioned apart from the conditioned, nor should one speak of the conditioned apart from the unconditioned.' How can they be different? If it is said that both are annihilated, then the 'Avatamsaka-sutra' (Flower Garland Sutra) says: 'In the realm of the conditioned, it reveals the principle of the unconditioned, without destroying the appearance of the conditioned; in the realm of the unconditioned, it reveals the dharma of the conditioned, without destroying the nature of the unconditioned.' Then the nature and phenomena of conditioned and unconditioned exist simultaneously without obstruction. If it is said that both exist, as the previous discussion stated: 'The nature of the two dharmas is provisionally established, referring to the Suchness (Tathata) revealed by emptiness and no-self.' Neither conditioned nor unconditioned, the path of mind and language is cut off. Then no erroneous view can confuse, and the four logical possibilities cannot express it. One should not conceive of conditioned and unconditioned with emotions, only wisdom surpassing words and images can penetrate the true nature of conditioned and unconditioned, and the Consciousness-only (Vijnapti-matra). As the 'Mahaprajnaparamita-sastra' (Great Perfection of Wisdom Treatise) says: Furthermore, regarding the dharma of arising and ceasing, if there is mind first, and then arising, then the mind does not depend on arising. Why is that? Because there was already mind beforehand. If there is arising first, then arising has nothing to arise from. Moreover, the natures of arising and ceasing contradict each other; if there is arising, there should be no ceasing; at the time of ceasing, there should be no arising. Therefore, they cannot be obtained at the same time, nor can they be obtained as different. This is no arising. If there is no arising, then there is no abiding and ceasing. If there is no arising, abiding, and ceasing, then there are no mental functions (caitta). Without mental functions, there are no form and other activities that are not associated with the mind. If form does not exist, then the unconditioned dharma also does not exist. Why is that? Because due to the conditioned, there is the unconditioned. If there is no conditioned, then there is no unconditioned either. Therefore, not...
應言諸法有。又勝思惟梵天所問經云。有為無為之法。文字言說有差別耳。持世經云。有為法如實相。即是無為。
問。心所具幾義。立心所之門。
答。古德釋云。心所義有三。一恒依心起。二與心相應。三。系屬於心。心王緣總相。如畫師作模。心所通緣總別相。如弟子于總相模中。填眾多彩色。即心所於心王總青。如眼識心王。緣青色境時。是總相。更不作多般行解。心所緣別相者。如五心所中作意。以警心引心為別相等。上便領納想像。造作種種行相。是通緣總別相。
問。心王與心所。為同爲別。
答。約俗則似同似別。論真則非即非離。識論云。如是六位心所法。為離心體有別自性。為即是心分位差別。設爾何失。二俱有過。若離心體有別自性。如何聖教說唯有識。又如何說。心遠獨行。染凈由心。士夫六界。莊嚴論說。復云何通。如彼頌言。許心似二現。如是似貪等。或似於信等。無別染善法。若即是心分位差別。如何聖教說心相應。他性相應。非自性故。又如何說。心與心所。俱時而起。如日與光。瑜伽論說。心所非即心故。應說離心有別自性。以心勝故。說唯識等。心所依心勢力生故。說似彼現。非彼即心。又識心言。亦攝心所。恒相應故。唯識等言。及現似彼。皆無有
【現代漢語翻譯】 現代漢語譯本： 應說諸法是存在的。又《勝思惟梵天所問經》中說，『有為法』和『無為法』，只是在文字言說上有差別罷了。《持世經》中說，『有為法』的如實相，就是『無為法』。 問：心所具備幾種含義？建立心所之門的意義是什麼？ 答：古代德行高尚的人解釋說，心所的含義有三種：一是恒常依附於心而生起；二是與心相應；三是隸屬於心。心王（Citta-raja，指主要的心識）緣取總相，就像畫師製作模型。心所（Caitta，指伴隨心識生起的各種心理活動）既能緣取總相，也能緣取別相，就像弟子在總相模型中，填入各種顏色。例如，心所對於心王的總青色，就像眼識心王緣取青色境時，是總相，不再做更多的分析和理解。心所緣取別相，例如五心所中的作意（Manasikara，專注），以警覺心和引導心為別相等。上面便有領納（Vedana，感受）、想像（Samjna，表象）、造作（Samskara，意志）等種種行相，這是通緣總別相。 問：心王與心所，是相同還是不同？ 答：從世俗的角度來看，似乎相同又似乎不同。從真諦的角度來看，既不是相同也不是相異。《成唯識論》中說，『這六位心所法，是離開心體而有各自的自性，還是隻是心的分位差別？』如果這樣假設，會有什麼過失？兩種說法都有過失。如果離開心體而有各自的自性，那麼聖教（Arya-dharma，佛陀的教誨）如何說『唯有識』？又如何說『心遠獨行，染凈由心』？《士夫六界經》和《莊嚴論》又該如何解釋？就像那首偈頌所說：『允許心似乎顯現為二，就像似乎顯現為貪等，或者似乎顯現為信等，沒有其他的染污和善良的法。』如果只是心的分位差別，那麼聖教如何說『心相應』？他性相應，不是自性。又如何說，心與心所同時生起，就像太陽與陽光？《瑜伽師地論》說，心所不是心本身，應該說離開心而有各自的自性，因為心是殊勝的，所以說『唯識』等。心所依靠心的勢力而生起，所以說似乎顯現為那樣，但不是心本身。而且，『識心』這個詞，也包括心所，因為它們恒常相應。所以，『唯識』等說法，以及『顯現為那樣』，都沒有問題。
【English Translation】 English version: It should be said that all dharmas exist. Moreover, the Vimalakīrti Nirdeśa Sūtra says, 'The conditioned (saṃskṛta) and unconditioned (asaṃskṛta) dharmas are only different in terms of verbal expression.' The Dharanimdhara Sutra says, 'The true nature of conditioned dharmas is the unconditioned.' Question: How many meanings does a mental function (caitta) possess? What is the significance of establishing the gate of mental functions? Answer: Ancient virtuous ones explain that the meaning of a mental function has three aspects: first, it constantly arises dependent on the mind (citta); second, it is in accordance with the mind; and third, it is subordinate to the mind. The mind-king (citta-raja) cognizes the general characteristics, like a painter creating a model. Mental functions can cognize both general and specific characteristics, like a disciple filling in various colors in the general model. For example, the mental function in relation to the mind-king's general blue color is like the eye consciousness mind-king cognizing a blue object; it is a general characteristic, and no further analysis or understanding is made. Mental functions cognize specific characteristics, such as attention (manasikara) among the five mental functions, using alertness and guidance as specific characteristics, etc. Above this, there are feeling (vedana), perception (samjna), volition (samskara), and various other characteristics, which are all cognizing both general and specific characteristics. Question: Are the mind-king and mental functions the same or different? Answer: From a conventional perspective, they seem to be both the same and different. From a true perspective, they are neither identical nor separate. The Vijnaptimatrata-siddhi says, 'Are these six categories of mental functions separate entities from the mind, or are they merely differentiations of the mind?' What fault would arise if we assume either? Both have faults. If they are separate entities from the mind, how does the sacred teaching (Arya-dharma) say 'only consciousness'? And how does it say 'the mind travels far and alone, purity and defilement are due to the mind'? How should the Purusa Six Elements Sutra and the Ornament Sutra be explained? It is like the verse that says: 'Allow the mind to appear as two, just as it seems to appear as greed, etc., or as faith, etc.; there are no separate defiled and virtuous dharmas.' If they are merely differentiations of the mind, how does the sacred teaching say 'mental functions are in accordance with the mind'? Accordance with other nature, not self-nature. And how does it say that the mind and mental functions arise simultaneously, like the sun and its light? The Yogacarabhumi-sastra says that mental functions are not the mind itself, so it should be said that they have their own separate nature apart from the mind, because the mind is superior, so it says 'only consciousness,' etc. Mental functions arise dependent on the power of the mind, so it says that they seem to appear as such, but they are not the mind itself. Moreover, the term 'consciousness-mind' also includes mental functions, because they are constantly in accordance. Therefore, the statements 'only consciousness,' etc., and 'appearing as such,' are all without problems.
失。此依世俗。若依勝義。心所與心。非即非離。諸識相望。應知亦然。是謂大乘真俗妙理。攝論頌云。遠行及獨行。無身寐于窟。調其難調心。是名真梵志。百法釋云。如來依意根處。說遠行及獨行也。隨無明。意識遍緣一切境也。故名遠行。又諸心相續。一一轉故。無實主宰。名獨行。無身者。即心無形質故。寐于窟者。即依附諸根。潛轉身內。名為寐于窟也。寐者。藏也。即心之所蘊在身中。此偈意謂破外道執有實我也。世尊云。但是心獨行。無別主宰。故言獨行也。又無始遊歷六塵境。故名遠行。無別心所。故名獨行。明知無別心所也。士夫六界者。瑜伽云。佛說皆云。四大。空。識。能成有情。色。動。心。三法最勝。為所依。色所依者。即四大也。動所依者。空即是也。謂內空界。不取外者。由內身中有此空界故。所以有動。故為動依。心所依者。識是也。即說六界能成有情。不言心所界也。釋云。許心似二現者。此中似言。似心外所計實二分等法。故名為似。無別染善法者。謂唯心變似見相二分。二分離心。無別有法。復言心變似貪信等故。貪信等。離心之外。無別染善法。體即心也。如二分故。應說離心有別自性。以心勝故。說唯識等者。既說離心有所。何故說唯識。心遠獨行染凈由心。六界之中唯
說心者。以心勝故。說。此唯識等。如何勝。總有四義。一。能為主。二能為依。三行相總。四恒決定。非如心所等。有時不定。又若依第一體用顯現諦。即心王為體。心所為用。即體用不即不離也。若依勝義。即是因果差別諦。即王所互為因果。法爾非離也。若依第三證得勝義諦。即依詮顯者。若依能詮依他起性說。非即。若依所詮二無我理說。即王所非離。若第四勝義勝義諦。廢詮談旨。亦不言即離也。即一真法界。離言絕相。即王所道理同歸一真如故。
問。心王心所。云何明假實。
答。從種生者名實。依他立者名假。心法唯是實有。心所之中。遍行別境。唯是實有。其餘諸法。或假或實。真如無為。雖非自從種起。亦名為實。不依他故。或諸法名義俱假。唯真如無為一種。名假體實。離言詮故。
問。識論云。但說識即攝心所者。真如與識。非如心所。何故不說。
答。識實性故。識俱。有故。不離識故。非我法依故。但說識。不說真如。故知真如即識。識即真如。
問。真如即識。識即真如。且真如非識之所變現。何成唯識。
答。雖非識變。識實性故。亦名唯識。真如離言。與能計識。非一非異。非如色等可依起執。故非執依。此中不說。若遠望疏。言亦可依執
【現代漢語翻譯】 現代漢語譯本： 關於『心』的說法，是因為『心』具有殊勝的地位。那麼，『唯識』等是如何殊勝的呢？總共有四種意義：第一，能夠作為主導；第二，能夠作為所依；第三，行相總括；第四，恒常且決定。不像心所等，有時不確定。而且，如果依據第一種體用顯現諦，那麼心王（Citta-raja，主要的心識）是體，心所（Caitasika，伴隨心識生起的心理活動）是用，即體用不即不離。如果依據勝義諦，那就是因果差別諦，即心王和心所互為因果，法爾如此，並非分離。如果依據第三種證得勝義諦，即依據詮釋顯現者，如果依據能詮的依他起性（Paratantra-svabhava，依他而起的自性）來說，則非即；如果依據所詮的二無我理（Dvi-nairatmya，人無我和法無我）來說，那麼心王和心所並非分離。如果依據第四種勝義勝義諦，廢除詮釋而談論旨歸，也不說即或離，即一真法界（Eka-tathata-dharmadhatu，唯一的真實法界），離言絕相，即心王和心所的道理最終歸於一真如（Eka-tathata，唯一的真如）。
問：心王和心所，如何區分假和實？
答：從種子（Bija，儲存在阿賴耶識中的潛在力量）生起的稱為實，依他而立的稱為假。心法（Citta-dharma，心的法則）唯是實有。心所之中，遍行（Sarvatraga，普遍存在的心所）和別境（Visesa，特定對象的心所）唯是實有。其餘諸法，或假或實。真如（Tathata，事物的真實本性）和無為（Asamskrta，非造作的）雖然不是從種子生起，也稱為實，因為不依賴於他。或者諸法名義俱假，唯有真如無為這一種，名假體實，因為遠離言語詮釋。
問：《識論》（Vijnaptimatrata-sastra，唯識論）說，『但說識即攝心所』，真如與識，並非如心所一樣，為什麼不說？
答：因為識是實性，識是俱有的，不離識，不是我法所依，所以只說識，不說真如。因此可知真如即識，識即真如。
問：真如即識，識即真如，且真如非識之所變現，如何成就唯識？
答：雖然不是識所變現，但因為是識的實性，也稱為唯識。真如離言，與能計識（Manas-vijnana，能計度的識）非一非異，不像色等可以依之而起執著，所以不是執著的所依。這裡不說。如果遠望疏遠，也可以說是可以依執的。
【English Translation】 English version: Speaking of 'mind' is because 'mind' has a superior position. Then, how are 'Vijnaptimatrata' (唯識, Consciousness-only) and others superior? There are four meanings in total: First, it can serve as the leader; second, it can serve as the basis; third, it encompasses all characteristics; fourth, it is constant and decisive. It is not like mental factors (Caitasika, 心所), which are sometimes uncertain. Moreover, if based on the first truth of manifestation of substance and function, then the mind-king (Citta-raja, 心王) is the substance, and the mental factors are the function, that is, substance and function are neither identical nor separate. If based on the ultimate truth (Paramartha-satya, 勝義諦), it is the truth of cause and effect differentiation, that is, the mind-king and mental factors are mutually cause and effect, naturally so, not separate. If based on the third truth of attaining the ultimate truth, that is, based on the one who manifests through interpretation, if based on the dependently arisen nature (Paratantra-svabhava, 依他起性) of the interpreter, then it is not identical; if based on the interpreted principle of two selflessnesses (Dvi-nairatmya, 二無我), then the mind-king and mental factors are not separate. If based on the fourth ultimate ultimate truth, abandoning interpretation and discussing the essence, it is also not said to be identical or separate, that is, the one true Dharma Realm (Eka-tathata-dharmadhatu, 一真法界), beyond words and devoid of characteristics, that is, the principles of mind-king and mental factors ultimately return to one Suchness (Eka-tathata, 一真如).
Question: How to distinguish between the false and the real regarding the mind-king and mental factors?
Answer: What arises from seeds (Bija, 種子) is called real, and what is established dependently is called false. Mind-dharma (Citta-dharma, 心法) is only truly existent. Among mental factors, the pervasive (Sarvatraga, 遍行) and the object-specifying (Visesa, 別境) are only truly existent. The remaining dharmas are either false or real. Suchness (Tathata, 真如) and the unconditioned (Asamskrta, 無為), although not arising from seeds, are also called real because they do not depend on others. Or all dharmas are false in both name and meaning, only Suchness and the unconditioned are false in name but real in substance, because they are beyond verbal interpretation.
Question: The Vijnaptimatrata-sastra (識論) says, 'Saying only consciousness includes mental factors,' Suchness and consciousness are not like mental factors, why not say it?
Answer: Because consciousness is the real nature, consciousness is co-existent, not separate from consciousness, not the basis of self and dharma, so only consciousness is mentioned, not Suchness. Therefore, it can be known that Suchness is consciousness, and consciousness is Suchness.
Question: Suchness is consciousness, and consciousness is Suchness, and Suchness is not transformed by consciousness, how to achieve Vijnaptimatrata?
Answer: Although not transformed by consciousness, it is also called Vijnaptimatrata because it is the real nature of consciousness. Suchness is beyond words, and is neither one nor different from the measuring consciousness (Manas-vijnana, 能計識), unlike form etc. which can be relied upon to arise attachment, so it is not the basis of attachment. It is not mentioned here. If viewed from a distance, it can also be said to be able to be relied upon for attachment.
。法。末學者。依起執故。又真如既非識所轉變。應非唯識。不以變故。名為唯識。不離識故。正名唯識。
問。一百法中。凡聖總具不。
答。若凡夫位。通約三界九地種子。皆具一百法。若諸佛果位。唯具六十六法。除根本煩惱六隨煩惱二十不定四不相應行中四。共除三十四法。
問。心攝一切。云何但標五位百法之門。
答。雖標百法以為綱要。此中五位次第已攝。無盡法門。不出於此。何者。百法雲。一明心法。謂此八種心王。有為法中。此最勝故。世出世間。無不由心造。二明心所有。法與此心王。常相應故。名相應法。望前心王。此即是劣。先勝后劣。所以次明。三色法。心王等之所現影。謂此色法不能自起。要藉前二心王心所之變現故。變不親緣。故致影言。或通本質。前二能變。此為所變。先能后所。所以次明。四不相應行。謂此得等二十四法不能自起。藉前三位差別假立。前三是實。此即是假。先實后假。所以次明。五無為法。體性甚深。若不約法以明無為。無由得顯故。藉前四斷染成凈之所顯示。前四有為。此即無為。先有後無。所以後明。又鈔中廣釋。第一心法最勝故者。華嚴經頌云。心如工畫師。能畫諸世間。一切世間中。無法而不造者。此八識心王最勝。由如畫
【現代漢語翻譯】 現代漢語譯本：末法時代的學者，因為依據（錯誤的）執著而產生（謬誤）。並且，真如既然不是由識所轉變，就不應該是唯識。不是因為轉變的緣故，而稱為唯識；因為不離開識的緣故，才真正稱為唯識。
問：在一百法中，凡夫和聖人都具備嗎？
答：如果是凡夫的地位，總括三界九地的種子，都具備一百法。如果是諸佛的果位，只具備六十六法。去除根本煩惱六種，隨煩惱二十種，不定四種，不相應行中四種，總共去除三十四法。
問：心涵蓋一切，為什麼只標示五位百法之門？
答：雖然標示百法作為綱要，但這其中五位的次第已經涵蓋了無盡的法門，不會超出這個範圍。為什麼呢？百法說：第一是心法，指的是這八種心王（ālaya-vijñāna,末那識，意識，眼識，耳識，鼻識，舌識，身識）。在有為法中，心法最為殊勝。世間和出世間，沒有不是由心所造的。第二是心所有法，這些法與心王常常相應，所以稱為相應法。相對於前面的心王，這些法是低劣的。先說殊勝的，后說低劣的，所以接著說明心所有法。第三是色法，是心王等所顯現的影像。這些色法不能自己產生，需要憑藉前面的心王和心所的變現。因為變現不是直接的緣，所以說是影像。或者也包括本質。前面的兩種是能變的，這個是所變的。先說能變的，后說所變的，所以接著說明色法。第四是不相應行法，指的是得等二十四法不能自己產生，憑藉前面的三位差別而假立。前面的三種是真實的，這個是虛假的。先說真實的，后說虛假的，所以接著說明不相應行法。第五是無為法，體性非常深奧。如果不依據法來說明無為，就無法顯現。所以憑藉前面的四種斷染成凈所顯示。前面的四種是有為法，這個是無為法。先說有為，后說無為，所以最後說明無為法。另外，在鈔中廣泛解釋，第一心法最殊勝的原因是，《華嚴經》的偈頌說：『心如工畫師，能畫諸世間。一切世間中，無法而不造。』這八識心王最為殊勝，猶如畫師。
【English Translation】 English version: Scholars in the Dharma-ending Age generate (errors) because they rely on (incorrect) attachments. Furthermore, since Suchness (Tathātā) is not transformed by consciousness (vijñāna), it should not be 'Vijñāptimātratā' (Consciousness-only). It is not called 'Consciousness-only' because of transformation; it is truly called 'Consciousness-only' because it does not depart from consciousness.
Question: In the Hundred Dharmas, are both ordinary beings and sages included?
Answer: If it is the position of ordinary beings, encompassing the seeds of the Three Realms and Nine Lands, all Hundred Dharmas are included. If it is the fruition of all Buddhas, only sixty-six dharmas are included. Removing the six fundamental afflictions (kleśas), the twenty secondary afflictions (upakleśas), the four undetermined dharmas (aniyata), and four of the non-associated formations (citta-viprayukta-saṃskāra), a total of thirty-four dharmas are removed.
Question: Since the mind encompasses everything, why only delineate the gate of the Five Categories and Hundred Dharmas?
Answer: Although the Hundred Dharmas are delineated as an outline, the sequence of the Five Categories within already encompasses endless Dharma gates, and nothing goes beyond this scope. Why is that? The Hundred Dharmas state: First is the Mind Dharma (citta-dharma), referring to these eight consciousnesses (ālaya-vijñāna, manas, vijñāna, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness). Among conditioned dharmas (saṃskṛta-dharma), this is the most supreme. In both worldly and supramundane realms, nothing is not created by the mind. Second are the Mental Factors (caitta-dharma), these dharmas are constantly associated with the mind-king, hence they are called associated dharmas. Compared to the preceding mind-king, these dharmas are inferior. First the supreme, then the inferior, therefore they are explained next. Third are the Form Dharmas (rūpa-dharma), which are the reflections manifested by the mind-king, etc. These form dharmas cannot arise on their own; they need to rely on the transformation of the preceding two, the mind-king and mental factors. Because the transformation is not a direct cause, it is said to be a reflection. Or it also includes the essence. The preceding two are the transformers, and this is what is transformed. First the transformer, then what is transformed, therefore they are explained next. Fourth are the Non-Associated Formations (citta-viprayukta-saṃskāra-dharma), referring to the twenty-four dharmas such as 'attainment' (prāpti) that cannot arise on their own, but are provisionally established based on the differences of the preceding three categories. The preceding three are real, and this is unreal. First the real, then the unreal, therefore they are explained next. Fifth are the Unconditioned Dharmas (asaṃskṛta-dharma), whose essence is very profound. If one does not explain the unconditioned by relying on the dharmas, it cannot be manifested. Therefore, it is manifested by the preceding four categories, which cut off defilement and achieve purity. The preceding four are conditioned dharmas, and this is unconditioned. First the conditioned, then the unconditioned, therefore they are explained last. Furthermore, in the commentary, it is extensively explained that the reason why the first, the Mind Dharma, is the most supreme is because the verse in the Avataṃsaka Sūtra says: 'The mind is like a skilled painter, able to paint all worlds. In all the worlds, there is nothing that it does not create.' These eight consciousnesses are the most supreme, like a painter.
師。能畫一切人天五趣形像。乃至佛菩薩等形像。然經中舉喻。佛但取少分。以畫師只畫得色蘊。餘四蘊即不能畫。法中若是八識。即能通造得五蘊。且如第六識。相應不共無明。及余分別俱生惑等。若造得地獄總別報業。即自畫得地獄五蘊。乃至若造得人天總別報業。即自畫得人天形像。若具修萬行。獲得二轉依果。即自畫得佛果形像。故知一切世出世間五蘊。皆是自第六識。畫得。不簡依報正報。皆是心變。所以心法。獨稱最勝。第二心所有法。與此相應故者。瑜伽論五義略辯相應。一時者。所謂王所同時起。二依者。即王所同一所依根。三緣者。即王所同一所緣境。四行者。所謂王所三量。行相俱同。五事者。即王所各有自證分體事。第三色法。二所現影故。現者。變也。為十一種色。皆是心。心所。所變現故。影。謂影像。是相似流類之義。即此十一種色相分。是本質之流類。似於本質。若無質者。即似內心。故言影也。變不親緣。故置影言者。為八識皆有變相分緣義。且如前五識緣五塵境時。須變影像緣。第六緣十八界法。亦變相分緣。第七緣第八見分為我時。亦變相分緣。若第八緣他人浮塵。及定果色並界器時。亦變相分緣。相分望八識。即親所緣緣。本質望八識。即疏所緣緣。此上所說。且望有質影者
【現代漢語翻譯】 現代漢語譯本： 師（畫師）。能畫一切人天五趣（天道、人道、畜生道、餓鬼道、地獄道）形像。乃至佛菩薩等形像。然經中舉喻。佛但取少分。以畫師只畫得色蘊（物質的積聚）。餘四蘊（受、想、行、識）即不能畫。法中若是八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）。即能通造得五蘊。且如第六識（意識）。相應不共無明（與生俱來的無知）。及余分別俱生惑等。若造得地獄總別報業。即自畫得地獄五蘊。乃至若造得人天總別報業。即自畫得人天形像。若具修萬行。獲得二轉依果（轉舍染污的所依，而得清凈的所依）。即自畫得佛果形像。故知一切世出世間五蘊。皆是自第六識。畫得。不簡依報（眾生所依止的環境）正報（眾生的身心）。皆是心變。所以心法。獨稱最勝。第二心所有法。與此相應故者。《瑜伽師地論》五義略辯相應。一時者。所謂王（心王，即八識）所同時起。二依者。即王所同一所依根。三緣者。即王所同一所緣境。四行者。所謂王所三量（現量、比量、非量）。行相俱同。五事者。即王所各有自證分體事。第三色法。二所現影故。現者。變也。為十一種色。皆是心。心所。所變現故。影。謂影像。是相似流類之義。即此十一種色相分。是本質之流類。似於本質。若無質者。即似內心。故言影也。變不親緣。故置影言者。為八識皆有變相分緣義。且如前五識緣五塵境時。須變影像緣。第六緣十八界法。亦變相分緣。第七緣第八見分為我時。亦變相分緣。若第八緣他人浮塵。及定果色並界器時。亦變相分緣。相分望八識。即親所緣緣。本質望八識。即疏所緣緣。此上所說。且望有質影者
【English Translation】 English version: The artist can paint the forms of all beings in the five realms of humans and gods (Devaloka, Human realm, Animal realm, Preta realm, Naraka realm), even the forms of Buddhas and Bodhisattvas. However, the scriptures use an analogy: the Buddha only takes a small part because the artist can only paint the Rūpa-skandha (the aggregate of matter). The other four Skandhas (Vedanā, Samjñā, Samskāra, Vijñāna) cannot be painted. In the Dharma, if it is the eight consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, Ālaya consciousness), they can all create the five Skandhas. For example, the sixth consciousness (mind consciousness), corresponding to innate ignorance (Sahaja-avidyā) and other simultaneously arising delusions, if it creates the general and specific karmic results of hell, it paints the five Skandhas of hell itself. Furthermore, if it creates the general and specific karmic results of humans and gods, it paints the forms of humans and gods itself. If one cultivates myriad practices and attains the two transformations of the basis (transformation of the defiled basis into a pure basis), one paints the form of the Buddha-fruit itself. Therefore, know that all the five Skandhas of the mundane and supramundane realms are painted by one's own sixth consciousness. Without distinguishing between the dependent environment (the environment upon which beings rely) and the direct reward (the body and mind of beings), all are transformations of the mind. Therefore, the mind-Dharma is uniquely called the most excellent. Secondly, the mental factors are in accordance with this. The Yogācārabhūmi-śāstra briefly explains the correspondence in five aspects: First, simultaneous occurrence, which means arising simultaneously with the king (the mind-king, i.e., the eight consciousnesses). Second, reliance, which means relying on the same root as the king. Third, object, which means having the same object as the king. Fourth, activity, which means the three kinds of measurement (perception, inference, non-measurement) and characteristics are the same as the king. Fifth, entity, which means each has its own self-cognizing aspect. Third, form-Dharma, because it is the manifested shadow of the two. 'Manifested' means transformed. The eleven kinds of form are all transformed by the mind and mental factors. 'Shadow' means image, which is the meaning of similar flow. These eleven kinds of form's objective aspects are the flow of the essence, similar to the essence. If there is no essence, it is similar to the inner mind, hence the term 'shadow'. Transformation does not directly cognize, hence the term 'shadow' is used, because the eight consciousnesses all have the meaning of transforming aspects to cognize. For example, when the first five consciousnesses cognize the five sense objects, they must transform images to cognize. The sixth consciousness cognizes the eighteen realms, also transforming aspects to cognize. The seventh consciousness cognizes the eighth consciousness's seeing-aspect as self, also transforming aspects to cognize. If the eighth consciousness cognizes others' floating dust, as well as the form resulting from Samadhi and the realm and containers, it also transforms aspects to cognize. The objective aspect, in relation to the eight consciousnesses, is the directly conditioned object. The essence, in relation to the eight consciousnesses, is the indirectly conditioned object. The above discussion is regarding shadows with essence.
說。若唯有相分無本質者。即第八緣自三境。定意識緣自定果色是。第四分位差別故者。此得等二十四法。即依他。前三位種現上假立。第五顯示實性故。即五無為。如前已釋。又第一八種心王。是最勝能緣門。第二心所有法。與心相應。是共勝同緣門。第三色法。心之影像。是所緣境界門。第四不相應法。是分位建立門。第五無為法。是顯示實性門。如上勝劣顯現。能所互成。假實詮量。有無隱顯等。能彰無盡法門。無盡法門。不出五位百法。五位百法。不出色心二法。攝末歸本。不出唯心一法矣。
問。八識真原。萬法棲止。約其體性。都有幾種。
答。經論通辯。有三種性。約能所染凈分別。隨事說三。縱有卷舒。皆不離識性。合則一體無異。開則三相不同。三相不同。約用而行布。一體無異。就性以圓融。行布乃隨義以施為。圓融則順性而冥寂。若無行布。無可圓融。如無妄情。不立真智。染凈既失。二諦不成。是以因妄辯真。在行相而須悉。尋跡得本。假因緣以發明。斯三性法門。收凡聖境界。事無不盡。理無不窮。今言三性者。約經論共立。一遍計所執性。二依他起性。三圓成實性。遍計所執性者。謂愚夫周遍計度。所執蘊等實我實法。名為遍計性。有二。一自性。總執諸法實有自性。二差
【現代漢語翻譯】 現代漢語譯本： 說：如果只有相分而沒有本質，那就是第八識緣于自身的三種境界，以及定意識緣于自身所定的果色。『第四分位差別故』，指的是『此得』等二十四法，即依他起性。前三種分位（種子、現行、假立）是假立的。『第五顯示實性故』，指的是五種無為法，如前已經解釋過。 此外，第一，八種心王是最殊勝的能緣之門。第二，心所有法與心相應，是共同殊勝的同緣之門。第三，色法是心的影像，是所緣境界之門。第四，不相應法是分位建立之門。第五，無為法是顯示實性之門。如上所述，殊勝與低劣顯現，能緣與所緣互相成就，虛假與真實互相衡量，有與無互相隱顯等等，能夠彰顯無盡的法門。無盡的法門，不出五位百法。五位百法，不出色法和心法這兩種法。攝末歸本，不出唯心這一法了。 問：八識是真實的根源，萬法棲息的地方。就其體性而言，總共有幾種？ 答：根據經論的普遍說法，有三種自性。根據能染和所染、清凈和不清凈來分別，隨著事物而說三種。縱然有卷舒，都不離開識的自性。合起來則一體沒有差異，分開來則三相不同。三相不同，是就作用而施行分佈。一體沒有差異，是就體性而圓融。施行分佈是隨著意義而施為，圓融則是順應自性而冥寂。如果沒有施行分佈，就沒有圓融可言。如同沒有虛妄的情感，就不能建立真實的智慧。如果染凈都消失了，二諦就不能成立。因此，因為虛妄而辨別真實，在行相上必須詳盡。尋找軌跡而得到根本，憑藉因緣來發明。這三性法門，收攝凡夫和聖人的境界，事無不盡，理無不窮。現在所說的三性，是根據經論共同建立的：一是遍計所執性，二是依他起性，三是圓成實性。遍計所執性，指的是愚夫周遍計度，所執著的蘊等實我實法，名為遍計性。有二種：一是自性，總執著諸法實有自性；二是差別。
【English Translation】 English version: It is said: If there is only the appearance-aspect (相分, xiangfen) without an essence, then the eighth consciousness (第八識, bāshí) cognizes its own three realms, and the consciousness in meditative concentration (定意識, dìngyìshí) cognizes the form produced by its own concentration. 『The fourth, because of the difference in positions,』 refers to the twenty-four dharmas such as 『attainment』 (此得, cǐdé), which are dependent origination (依他, yīta). The first three positions (seeds, manifestation, provisional establishment) are provisionally established. 『The fifth, because it reveals the real nature,』 refers to the five unconditioned dharmas, as explained earlier. Furthermore, first, the eight kinds of mind-kings (八種心王, bāzhǒng xīnwáng) are the most supreme door of that which is able to cognize. Second, the mental functions (心所有法, xīnsuǒyǒufǎ) that correspond with the mind are the common and supreme door of that which is cognized together. Third, form (色法, sèfǎ) is the image of the mind, the door of the realm that is cognized. Fourth, non-associated formations (不相應法, bùxiāngyìngfǎ) are the door of positional establishment. Fifth, unconditioned dharmas (無為法, wúwéi fǎ) are the door of revealing the real nature. As described above, the supreme and the inferior manifest, the able and the cognized mutually accomplish each other, the false and the real are mutually measured, existence and non-existence are mutually hidden and revealed, and so on, which can reveal endless dharma-gates. The endless dharma-gates do not go beyond the hundred dharmas of the five positions. The hundred dharmas of the five positions do not go beyond the two dharmas of form and mind. Gathering the branches back to the root, it does not go beyond the one dharma of mind-only (唯心, wéixīn). Question: The eight consciousnesses are the true source, the place where all dharmas dwell. In terms of their essence, how many kinds are there in total? Answer: According to the common explanation in the sutras and treatises, there are three natures. Based on the distinction between that which can defile and that which is defiled, purity and impurity, three are spoken of according to the circumstances. Even with contraction and expansion, they do not depart from the nature of consciousness. When combined, they are one body without difference; when separated, they have three different aspects. The three different aspects are applied and distributed according to function. The one body without difference is integrated and harmonized according to nature. Application and distribution are performed according to meaning, while integration and harmonization are in accordance with nature and are silent. If there is no application and distribution, there can be no integration and harmonization. Just as without deluded emotions, true wisdom cannot be established. If defilement and purity are both lost, the two truths cannot be established. Therefore, because of delusion, truth is distinguished, and in the characteristics of action, everything must be thorough. Seeking traces and obtaining the root, relying on conditions to reveal. These three natures of dharma encompass the realms of ordinary beings and sages, and nothing is not exhausted in terms of phenomena, and nothing is not fully understood in terms of principle. The three natures now spoken of are jointly established according to the sutras and treatises: first, the nature of pervasive discrimination (遍計所執性, biànjì suǒzhí xìng); second, the nature of dependent origination (依他起性, yīta qǐ xìng); and third, the nature of perfect accomplishment (圓成實性, yuánchéng shí xìng). The nature of pervasive discrimination refers to the pervasive discrimination of foolish people, who cling to the aggregates and other things as real self and real dharmas, which is called the nature of pervasive discrimination. There are two kinds: first, self-nature, which is the general clinging to the real self-nature of all dharmas; and second, difference.
別。別執取常無常等。實有自體。或依名遍計義。如未識牛。聞牛名。便推度。因何道理。名之為牛。或依義遍計名。或見物體。不知其名。便妄推度。此物名何。如未識牛共推度云。為鬼耶。為獸耶。此諸遍計。約體不出人法二體。約執不出名義二種。又一有遍非計。如無漏諸心。有漏善識。能遍廣緣。而非計執。無漏諸心。即諸聖人無漏智慧。了諸法空。即無法不遍。都無計執。名為非計。唯后得智。有漏善識。即地前菩薩。雖有漏心中。能作無我觀故。亦能觀一切皆無有我。亦是遍而非計。二有計非遍。如有漏第七識。恒緣第八見分起我法二執。從第六識入生空觀時。第七識中。猶尚緣第八見分。起於法執。故知計而非遍。三亦遍亦計。即眾生染心。四非遍非計。即有漏五識。及第八賴耶。各了自分境界。不遍。無計度。隨念分別。故非計也。賴耶。唯緣種子。根身。器世間。三種境故。尚不能緣前七現行故。非遍非計。有漏種子。能持能緣。無漏種子。即持而不緣。況余境耶。又古德云。眾生染心。于依他起自性中。當知有二種遍計所執自性執。一者隨覺。即現行執。二者慣習。習氣隨眠。即執種子。依他起性者。依他眾緣和合生起。猶如幻事。名依他性。圓成實性者。一味真如圓滿成就。
問。如何
【現代漢語翻譯】 現代漢語譯本 別（不要）。不要執取常、無常等，認為它們有真實的自體（獨立存在的本質）。或者依據名遍計義（根據名稱進行虛妄分別），就像沒有見過牛的人，聽到牛的名字，便去推測，根據什麼道理，稱之為牛。或者依據義遍計名（根據事物本身進行虛妄分別），或者見到物體，不知道它的名字，便胡亂推測，此物叫什麼。就像沒有見過牛的人共同推測說：『是鬼嗎？是野獸嗎？』這些遍計（虛妄分別），就其體性而言，不出人法二體（人我和法我）；就其執著而言，不出名義二種（名相和義理）。 又有一種是有遍而非計（普遍存在但不執著），如無漏諸心（沒有煩惱的心），有漏善識（有煩惱但善良的意識），能普遍廣泛地緣取（認知）一切，但沒有計執（虛妄分別和執著）。無漏諸心，即諸聖人無漏智慧，了知諸法皆空，即沒有法不普遍認知，但都沒有計執，名為非計。唯有後得智（證悟后獲得的智慧），有漏善識，即地前菩薩（尚未證得初地果位的菩薩），雖然在有漏心中，能作無我觀，也能觀一切皆無有我，也是普遍認知但沒有計執。 二是有計非遍（有執著但不普遍），如有漏第七識（末那識），恒常緣取第八識見分（阿賴耶識的顯現部分），生起我法二執（人我和法我的執著）。從第六識（意識）入生空觀（證悟人無我）時，第七識中，仍然緣取第八識見分，生起法執（對法的執著）。故知是有執著但不普遍。 三是亦遍亦計（既普遍又執著），即眾生染心（被煩惱污染的心）。 四是非遍非計（既不普遍也不執著），即有漏五識（眼耳鼻舌身識），及第八阿賴耶識，各自了知自己的境界，不普遍，沒有計度（推測和衡量），隨念分別（隨著念頭進行分別），故非計也。阿賴耶識，唯緣種子（業力的潛在力量），根身（身體），器世間（外在世界）三種境故，尚且不能緣取前七現行識（正在活動的前七種意識），故非遍非計。有漏種子，能持能緣（既能保持，又能作為緣起條件），無漏種子，即持而不緣（只保持，但不作為緣起條件），何況其餘境界呢？ 又古德云：眾生染心，于依他起自性中（依賴其他條件而生起的自性），當知有二種遍計所執自性執（虛妄分別所執著的自性）：一者隨覺（隨著感覺），即現行執（當下的執著）；二者慣習（習慣性的），習氣隨眠（習氣潛伏），即執種子（執著的種子）。依他起性者（依賴其他條件而生起的性質），依他眾緣和合生起，猶如幻事，名依他性（稱為依他性）。圓成實性者（圓滿成就的真實性質），一味真如圓滿成就（純粹的真如圓滿成就）。 問：如何？
【English Translation】 English version Do not. Do not cling to notions of permanence, impermanence, etc., as having real self-nature (independent existence). Or based on name-based conceptual imputation, like someone who has never seen a cow, upon hearing the name 'cow,' speculates, 'Based on what reasoning is it called a cow?' Or based on meaning-based conceptual imputation, or seeing an object without knowing its name, one wildly guesses, 'What is this thing called?' Like those who have never seen a cow jointly speculating, 'Is it a ghost? Is it a beast?' These conceptual imputations, in terms of their essence, do not go beyond the two essences of person and dharma (self and phenomena); in terms of their clinging, they do not go beyond the two kinds of name and meaning (name and concept). Furthermore, there is one that is pervasive but not imputational, such as undefiled minds (minds without afflictions), and defiled virtuous consciousnesses (afflicted but virtuous consciousnesses), which can universally and extensively cognize everything, but without imputation or clinging. Undefiled minds are the undefiled wisdom of the sages, understanding that all dharmas are empty, meaning there is no dharma that is not universally cognized, but without any imputation or clinging, called 'non-imputational.' Only subsequent wisdom (wisdom attained after enlightenment), and defiled virtuous consciousnesses, which are bodhisattvas before the grounds (bodhisattvas who have not yet attained the first ground), although in defiled minds, can cultivate the view of no-self, and can also view everything as without self, which is also pervasive cognition but without imputation. Second, there is imputation but not pervasiveness, such as the defiled seventh consciousness (Manas consciousness), which constantly grasps the seeing-aspect of the eighth consciousness (the manifestation aspect of the Alaya consciousness), giving rise to the two clingings of self and dharma (clinging to self and clinging to phenomena). When the sixth consciousness (consciousness) enters the contemplation of the emptiness of self (realizing the absence of self), in the seventh consciousness, it still grasps the seeing-aspect of the eighth consciousness, giving rise to clinging to dharma (clinging to phenomena). Therefore, it is known to be imputational but not pervasive. Third, there is both pervasiveness and imputation, which is the afflicted mind of sentient beings. Fourth, there is neither pervasiveness nor imputation, which is the defiled five consciousnesses (eye, ear, nose, tongue, and body consciousnesses), and the eighth Alaya consciousness, each knowing its own realm, not pervasive, without conceptualization (speculation and measurement), following thoughts to discriminate, therefore non-imputational. The Alaya consciousness only cognizes the three realms of seeds (potential forces of karma), root-body (physical body), and container-world (external world), and cannot even cognize the preceding seven active consciousnesses, therefore non-pervasive and non-imputational. Defiled seeds can both hold and cognize (both maintain and act as conditions), undefiled seeds only hold but do not cognize (only maintain but do not act as conditions), let alone other realms? Furthermore, ancient virtuous ones said: In the afflicted mind of sentient beings, within the dependent-arising nature (nature arising dependent on other conditions), know that there are two kinds of imputed self-nature clinging: first, following awareness (following sensation), which is present clinging (current clinging); second, habitual, latent habit-energy (habitual latent tendencies), which is clinging to seeds (seeds of clinging). The dependent-arising nature (nature arising dependent on other conditions) arises from the combination of various dependent conditions, like an illusion, called dependent-arising nature. The perfectly accomplished nature (perfectly accomplished true nature) is the pure Suchness perfectly accomplished. Question: How?
是能遍計自性之理。
答。準護法雲。第六第七心品執我法者。是能遍計。唯說意識能遍計故。
問。如何是所遍計自性之理。
答。準攝論云。是依他起。遍計心等所緣緣故。慈恩云。三性之中。是依他起。言所緣。必是有法。遍計心等。以此為緣。親相分者。必依他故。不以圓成而為境也。謂不相似故。
問。三性中遍計是妄想。即無。依他屬因緣。是有不。
答。此二效能所相生。俱無自體。何者。因妄想故立名相。因名相故立因緣。若妄想不生。名相何有。名相不有。因緣即空。以萬法不出名故。楞伽頌云。譬如修行事。於一種種現。于彼無種種。妄想相如是。釋云。此破妄想遍計性也。如二乘修諸觀行。若作青想觀時。天地萬物。莫不皆青也。以無青處見青。由心變故。於一色境。種種不同。譬凡夫妄見生死。亦是無生死處妄見生死也。又經頌云。譬如種種翳。妄想眾色現。翳無色非色。緣起不覺然。此破因緣依他起性也。如目翳所見。差別不同。彼實非有緣所起法。斯則妄想體空。因緣無性。即是圓成究竟一法。如明眼人。見凈虛空。況一真心。更無所有。
問。此三性中。幾法是假。幾法是實。
答。識論云。遍計所執。妄安立故。可說為假。無體相故。
【現代漢語翻譯】 現代漢語譯本： 問：什麼是能遍計自性的道理？（能遍計自性：指能夠普遍計度的自性，即通過主觀的分別和執著來認識事物的方式。） 答：根據護法的說法，第六識（末那識，Manas-vijnana）和第七識（阿賴耶識，Alaya-vijnana）的心品執著于『我』和『法』，這就是能遍計。因為只有意識（第六識）才能進行普遍的計度。 問：什麼是所遍計自性的道理？（所遍計自性：指被普遍計度的自性，即被主觀分別和執著所認識的事物。） 答：根據《攝大乘論》的說法，是依他起。（依他起：指事物由因緣和合而生起，依賴其他條件而存在。）因為遍計心等以依他起為所緣的緣故。慈恩大師說，在三性（遍計所執性，依他起性，圓成實性）之中，依他起是所緣。有所緣，必定是有法。遍計心等，以此為緣，作為親相分，必定是依他起。不以圓成實性作為境界，因為不相似的緣故。 問：三性中，遍計所執性是妄想，就是沒有。依他起性屬於因緣，是有的嗎？ 答：這兩種自效能互相產生，都沒有自體。為什麼呢？因為妄想的緣故才建立名相，因為名相的緣故才建立因緣。如果妄想不生起，名相又從何而來？名相不存在，因緣也就空了。因為萬法都離不開名相的緣故。《楞伽經》的偈頌說：『譬如修行事，於一種種現，于彼無種種，妄想相如是。』解釋說，這是爲了破除妄想遍計所執性。比如二乘（聲聞乘和緣覺乘）修行各種觀行，如果作青色觀想時，天地萬物，沒有不呈現青色的。因為在沒有青色的地方見到青色，是由於心的變化。在同一個色境中，呈現出種種不同的景象。比如凡夫妄見生死，也是在沒有生死的地方妄見生死。又經中的偈頌說：『譬如種種翳，妄想眾色現，翳無色非色，緣起不覺然。』這是爲了破除因緣依他起性。比如眼睛有翳病所見到的，差別不同。那些實際上不是由因緣所生起的法。這樣看來，妄想的體性是空的，因緣沒有自性，這就是圓成實性，究竟一法。如同明眼人，見到清凈的虛空，何況是真心，更是沒有什麼可以執著的。 問：這三性中，哪些是假，哪些是真？ 答：《成唯識論》說，遍計所執性，是虛妄安立的，所以可以說是假的，因為沒有真實的體相。
【English Translation】 English version: Question: What is the principle of the Parikalpita-svabhava (the nature of what is completely conceptualized)? (Parikalpita-svabhava: the nature of what is completely conceptualized, referring to the way of perceiving things through subjective discrimination and attachment.) Answer: According to Dharmapala, the mind-elements of the sixth consciousness (Manas-vijnana) and the seventh consciousness (Alaya-vijnana) that are attached to 'self' and 'dharma' are the Parikalpita. Because only consciousness (the sixth consciousness) can perform universal conceptualization. Question: What is the principle of the Paratantra-svabhava (the nature of what arises dependently)? (Paratantra-svabhava: the nature of what arises dependently, referring to things that arise from the combination of causes and conditions and exist depending on other conditions.) Answer: According to the Mahāyānasaṃgraha, it is the Paratantra. Because the Parikalpita mind, etc., takes the Paratantra as the object of its perception. Master Ci'en said that among the three natures (Parikalpita-svabhava, Paratantra-svabhava, Pariniṣpanna-svabhava), the Paratantra is the object of perception. Where there is an object of perception, there must be a dharma. The Parikalpita mind, etc., takes this as its condition, and as the immediate aspect, it must be Paratantra. It does not take the Pariniṣpanna-svabhava as its realm because they are dissimilar. Question: Among the three natures, the Parikalpita-svabhava is delusion, so it is non-existent. The Paratantra-svabhava belongs to causes and conditions, so does it exist? Answer: These two natures can arise from each other, and neither has its own self-nature. Why? Because of delusion, names and forms are established; because of names and forms, causes and conditions are established. If delusion does not arise, where do names and forms come from? If names and forms do not exist, then causes and conditions are empty. Because all dharmas cannot be separated from names and forms. The verse in the Laṅkāvatāra Sūtra says: 'For example, in the practice of cultivation, various things appear in one thing; in that one thing, there are no various things; such is the nature of delusion.' The explanation is that this is to refute the Parikalpita-svabhava of delusion. For example, when the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) practice various contemplations, if they contemplate the color blue, then everything in the universe appears blue. Because they see blue where there is no blue, it is due to the transformation of the mind. In the same colored realm, various different appearances arise. For example, ordinary people falsely see birth and death; they also falsely see birth and death where there is no birth and death. Furthermore, the verse in the sutra says: 'For example, due to various cataracts, various colors appear in delusion; the cataract has no color and is not without color; dependent arising is not realized.' This is to refute the Paratantra-svabhava of dependent arising. For example, what is seen by eyes with cataracts is different. Those are actually not dharmas that arise from conditions. Thus, the nature of delusion is empty, and causes and conditions have no self-nature; this is the Pariniṣpanna-svabhava, the ultimate one dharma. Like a person with clear eyes who sees pure space, let alone the true mind, there is nothing to be attached to. Question: Among these three natures, which are false and which are real? Answer: The Vijñaptimātratāsiddhi says that the Parikalpita-svabhava is falsely established, so it can be said to be false because it has no real substance or characteristics.
非假非實。依他起性。有實有假。聚集相續。分位性故。說為假。有心心所色。從緣生故。說為實有。若無實法。假法亦無。假法依實因而施設故。圓成實性。唯是實有。不依他緣而施設故。釋云。遍計。有名無體。妄情安立。可說為假。談其法體。既無有相。非假非實。非兔角等。可說假實。必依有體總別法上。立為假實故。依他。假有三種。一聚集假者。如瓶盆有情等。是。聚集法。多法一時所整合故。能成雖實。所成是假。二相續假者。如過未等世。唯有因果。是相續性。多法多時上。立一假法。如佛說言。昔者鹿王。今我身是。所依五蘊剎那滅者。雖體是實。於此多法相續假。立一有情。至今猶在故。三分位假者。如不相應行。是。分位性。故皆是假。一時一法上立。如一色上。名有漏。可見。有對。亦名色等。並是於一法上。假施設故。若彼實者。應有多體。其忿恨等。皆此假攝。心心所色。從因緣種生。故說為實。又三性者。即是一性。一性即無性。何者。遍計無相。依他無生。圓成無性。解深密經云。翳眼人。如遍計。現青黃。如依他。凈眼。如圓成。攝論云。分別性如蛇。依他性如藤。若人緣四塵相。分析此藤。但見四相。不見別藤。但是色香味觸相故。藤非實有。以離四塵外。無別有藤。所以論偈
【現代漢語翻譯】 非假非實，指的是依他起性（paratantra-svabhava，緣起性）。它既有真實的一面，也有虛假的一面。之所以說它是虛假的，是因為它是聚集相續（samucchaya-samtati）和分位性（avastha-svabhava）的緣故。之所以說它是真實的，是因為它包含心、心所（citta-caitta）和色法（rupa），這些都是從因緣而生的。如果不存在真實之法，那麼虛假之法也無從談起，因為虛假之法是依附於真實之因而設立的。圓成實性（parinispanna-svabhava）則完全是真實存在的，因為它不依賴於其他因緣而設立。 解釋說：遍計所執性（parikalpita-svabhava）只是有名無實，是虛妄情識所安立的，因此可以被認為是虛假的。但如果討論其法體，它既沒有實在的相狀，也就不能簡單地說它是虛假的或真實的。它不像兔角等事物，可以簡單地用假或實來描述。必須依附於具有實體的總法和別法之上，才能設立假和實。依他起性有三種虛假：一是聚集假，例如瓶、盆、有情等，這些都是聚集法，由多種法在同一時間整合；雖然能成的因素是真實的，但所成的整體是虛假的。二是相續假，例如過去、未來等世，只有因果相續的性質；在多種法、多個時間上，設立一個虛假的法。例如佛陀說：『過去的鹿王，就是現在的我。』所依的五蘊（skandha）剎那生滅，雖然其體是真實的，但在此多種法相續的基礎上，虛假地設立一個有情，認為他至今仍然存在。三是分位假，例如不相應行（citta-viprayukta-samskara），具有分位性，因此都是虛假的。在同一時間、同一法上設立，例如在一種色法上，可以命名為有漏（sasrava）、可見、有對（sapratigha），也可以命名為色等，這些都是在同一法上虛假地施設。如果它們是真實的，那麼應該有多個自體。忿恨等情緒，都屬於這種虛假的範疇。心、心所和色法，是從因緣種子而生的，因此說是真實的。此外，三自性（trisvabhava）實際上是一自性，一自性即是無自性（nihsvabhava）。為什麼呢？因為遍計所執性無相，依他起性無生，圓成實性無性。《解深密經》（Samdhinirmocana Sutra）說：『患有眼翳的人，如同遍計所執性；所顯現的青黃等色，如同依他起性；清凈的眼睛，如同圓成實性。』《攝大乘論》（Mahayanasamgraha）說：『分別性（vikalpa-svabhava）如蛇，依他性如藤。如果有人緣於四塵相（rupa-sabda-gandha-rasa），分析此藤，只會看到四相，而看不到別的藤。這只是色、香、味、觸的相狀，所以藤不是真實存在的，因為離開了四塵之外，沒有別的藤。』所以論偈說……
【English Translation】 'Neither false nor real' refers to the paratantra-svabhava (dependent nature). It has both a real and a false aspect. It is said to be false because it is samucchaya-samtati (collection and continuity) and avastha-svabhava (divisional nature). It is said to be real because it contains citta (mind), caitta (mental factors), and rupa (form), which arise from conditions. If there were no real dharmas, there would be no false dharmas, because false dharmas are established based on real causes. The parinispanna-svabhava (perfected nature) is entirely real, because it is not established dependent on other conditions. The explanation says: The parikalpita-svabhava (imagined nature) is merely a name without substance, established by deluded consciousness, and therefore can be considered false. But if we discuss its dharma-body, it has no real characteristics, and therefore cannot be simply said to be false or real. It is not like a rabbit's horn, which can be simply described as false or real. It must be established on the basis of real, substantial general and specific dharmas in order to establish falsity and reality. The paratantra-svabhava has three types of falsity: First, the samucchaya-false, such as bottles, pots, sentient beings, etc., which are samucchaya-dharmas, assembled from many dharmas at the same time; although the factors that make it up are real, the whole that is made up is false. Second, the samtati-false, such as the past, future, etc., which only have the nature of cause and effect continuity; a false dharma is established on many dharmas and many times. For example, the Buddha said: 'The deer king of the past is the present me.' The five skandhas (aggregates) on which it depends arise and cease in an instant, although their substance is real, a sentient being is falsely established on the basis of this continuity of many dharmas, believing that he still exists today. Third, the avastha-false, such as citta-viprayukta-samskara (non-associated formations), which have a divisional nature, and are therefore all false. It is established on the same dharma at the same time, for example, on one form, it can be named sasrava (with outflows), visible, sapratigha (with resistance), and can also be named rupa, etc., these are all falsely established on the same dharma. If they were real, then there should be multiple self-natures. Emotions such as anger and resentment all belong to this false category. Citta, caitta, and rupa arise from the seeds of conditions, and are therefore said to be real. Furthermore, the trisvabhava (three natures) are actually one nature, and one nature is nihsvabhava (no-nature). Why? Because the parikalpita-svabhava is without characteristics, the paratantra-svabhava is without arising, and the parinispanna-svabhava is without nature. The Samdhinirmocana Sutra (解深密經) says: 'A person with cataracts is like the parikalpita-svabhava; the colors such as blue and yellow that appear are like the paratantra-svabhava; clear eyes are like the parinispanna-svabhava.' The Mahayanasamgraha (攝大乘論) says: 'Vikalpa-svabhava (discriminating nature) is like a snake, paratantra-svabhava is like a vine. If someone analyzes this vine based on the four dusts (rupa-sabda-gandha-rasa), they will only see the four characteristics, and will not see any other vine. These are only the characteristics of form, smell, taste, and touch, so the vine is not real, because there is no other vine apart from the four dusts.' Therefore, the verse says...
云。于藤起蛇知。見藤則無境。若知藤分已。藤知如蛇知。若知藤之性分是空。則例如藤上妄生蛇想。攝論云。菩薩不見外塵。但見意言分別。即了依他性。云何了別。此法。若離因緣。自不得生。根塵為因緣。根塵既不成。此法無因緣。云何得生。依初真觀。入依他性。由第二真觀。除依他性。則唯識想息。意言分別顯現。似所聞思一切義。乃至似唯有識想。皆不得生。生緣有二。謂分別性。及依他性。分別性已滅。依他性又不得生。既無二境。故一切義。乃至似唯識想。皆不得生。唯識想尚不得起。何況余意言分別而當得生。菩薩住何處。唯住無分別。一切名義中平等平等。又依二種平等。謂能緣所緣。能緣即無分別智。以智無分別。故稱平等。所緣即真如境。境亦無分別。故稱平等。又此境智。不住能取所取義中。譬如虛空。故說平等。平等。由此義故。菩薩得入真實性。此位不可言說。以自所詮故。證時離覺觀思惟分別故。
古德問云。我見所緣影像若是依他有者。應有依他性實我。
答。此相仗因緣生。但是依他性幻有之法。而非是我。由彼妄執為我故。名妄執。此有兩重相。約此相從因緣生。有力能生心。此乃是有。名依他性法。於此不稱所執法義邊。名遍計所執。乃名為無。如人昏冥。執
【現代漢語翻譯】 現代漢語譯本：云：如果因為藤蔓而誤以為是蛇，那麼當真正看到藤蔓時，就不會再有蛇的幻覺了。如果瞭解藤蔓的構成，那麼對藤蔓的認知就像之前誤認為蛇一樣。如果明白藤蔓的本性是空，那麼就像在藤蔓上錯誤地產生了蛇的念頭。《攝大乘論》中說，菩薩不執著于外在的塵境，只觀察內心的意念分別，這樣就瞭解了依他起性（Paratantra-svabhava，事物由因緣和合而生的性質）。如何瞭解這種性質呢？這種法如果離開了因緣，就無法自己產生。根和塵是因緣。如果根和塵都不成立，那麼這種法就沒有因緣，又怎麼能產生呢？依靠最初的真觀，進入依他起性。通過第二次真觀，去除依他起性，那麼唯識的念頭就會停止，意念分別就會顯現，好像所聽聞、思考的一切意義，乃至好像只有識的念頭，都不能產生。產生的原因有兩種，分別是分別自性（Parikalpita-svabhava，虛妄分別的性質）和依他起性。分別自性已經滅除，依他起性又不能產生。既然沒有這兩種境界，所以一切意義，乃至好像只有識的念頭，都不能產生。唯識的念頭尚且不能生起，更何況其他的意念分別呢？菩薩住在哪裡呢？只住在無分別中，在一切名相意義中平等平等。又依靠兩種平等，即能緣和所緣。能緣就是無分別智，因為智慧沒有分別，所以稱為平等。所緣就是真如境界（Tathata，事物的真實如是的狀態），境界也沒有分別，所以稱為平等。而且這種境界和智慧，不住在能取和所取的意義中，就像虛空一樣，所以說是平等平等。因為這個緣故，菩薩才能進入真實性。這個境界是不可言說的，因為是自己所證悟的。證悟的時候，遠離了覺觀、思惟和分別。 古代德行之人問道：『我所見到的所緣影像，如果是依他起性所產生的，那麼應該有依他起性的實我。』 回答：『這種相是依靠因緣而產生的，只是依他起性幻有的法，而不是我。因為人們錯誤地執著它為我，所以稱為妄執。』這裡有兩重相。從這個相依靠因緣而生來說，有力量能夠產生心，這才是有的，稱為依他起性法。從不符合所執法的意義來說，稱為遍計所執（Parikalpita，虛妄分別執著），就稱為無。就像人在昏暗中執著...
【English Translation】 English version: It is said: If one mistakes a rope for a snake, upon seeing the rope, the illusion of the snake disappears. If one understands the composition of the rope, the perception of the rope is like the previous misidentification as a snake. If one understands that the nature of the rope is emptiness, then it is like falsely generating the thought of a snake on the rope. The Mahāyānasaṃgraha says that a Bodhisattva does not cling to external dust objects but observes the mental discriminations, thereby understanding the Paratantra-svabhava (dependent nature, the nature of things arising from causes and conditions). How does one understand this nature? This dharma cannot arise on its own if it is separated from causes and conditions. The root and dust are the causes and conditions. If the root and dust are not established, then this dharma has no causes and conditions; how can it arise? Relying on the initial true contemplation, one enters the Paratantra-svabhava. Through the second true contemplation, one removes the Paratantra-svabhava, then the thought of consciousness-only ceases, and mental discriminations appear, as if all the meanings heard and contemplated, even the thought of consciousness-only, cannot arise. There are two causes for arising, namely, the Parikalpita-svabhava (imputed nature, the nature of false discrimination) and the Paratantra-svabhava. The Parikalpita-svabhava has already been extinguished, and the Paratantra-svabhava cannot arise. Since there are no two realms, all meanings, even the thought of consciousness-only, cannot arise. If the thought of consciousness-only cannot arise, how much less can other mental discriminations arise? Where does the Bodhisattva reside? Only in non-discrimination, equally and impartially in all names and meanings. Furthermore, relying on two kinds of equality, namely, the grasper and the grasped. The grasper is non-discriminating wisdom; because wisdom has no discrimination, it is called equality. The grasped is the realm of Tathata (suchness, the true state of things); the realm also has no discrimination, so it is called equality. Moreover, this realm and wisdom do not abide in the meaning of the taker and the taken, like space, so it is said to be equality. Because of this meaning, the Bodhisattva can enter into true nature. This state is inexpressible because it is self-realized. At the time of realization, one is separated from perception, contemplation, thought, and discrimination. An ancient virtuous person asked: 'If the perceived image of the object is produced by Paratantra-svabhava, then there should be a real self of Paratantra-svabhava.' The answer: 'This appearance arises depending on causes and conditions; it is only a phantom-like dharma of Paratantra-svabhava, and not a self. Because people mistakenly cling to it as a self, it is called false clinging.' There are two aspects here. From the perspective that this appearance arises depending on causes and conditions, there is a power that can generate the mind; this is what exists, called the dharma of Paratantra-svabhava. From the perspective that it does not conform to the meaning of the dharma being clung to, it is called Parikalpita (imaginary, falsely imputed), and it is called non-existent. It's like a person in darkness clinging to...
石為牛。石體不無。我見所緣緣。依他相有。如石本非牛。妄心執為牛。此所執牛。其體全無。如相分本非我。妄心執為我。此所執。其體全無。但有能執心。而無所執我。謂於此石處。有所緣石。而無所執牛。於此相分上。有所緣法。而無所執我。又況云。如南方人不識駝毛。曾於一處聞說龜毛。后忽見駝毛。由不識故。妄謂駝毛以為龜毛。此所見駝毛是有故。如依他性法。其駝毛上無龜毛。妄心謂為龜毛。如所執實我法故。論云。有義。一切及心所法。由熏習力。所變二分。從緣生故。名依他起。遍計依斯。妄執定實。有無一異。俱不俱等。此二名遍計所執性。
問。三性中。幾性不可滅。幾性可滅耶。
答。準佛性論云。二性不可滅。一性可得滅。何以故。分別性本來是無。故不可滅。真實性本來是真。故不可滅。依他性雖有不真實。是故可滅。所以分別中邊論云。分別性者。謂是六塵。永不可得。猶如空華。依他性者。謂唯亂識。有非實故。猶如幻物。真實性者。謂能取所取。二無所有。真實有無故。猶如虛空。
問。依他起相。但是自心妄分別有。理事雙寂。名體俱虛。云何有憂喜。所行境界。
答。譬如夜行。見杌為鬼。疑繩作蛇。蛇之與鬼。名體都無。性相恒寂。雖不可得。
【現代漢語翻譯】 現代漢語譯本： 石頭是牛。石頭的本體並非不存在。我所見的是所緣之緣，是依他相而有。如同石頭原本不是牛，是虛妄的心執著認為是牛。這個所執著的牛，它的本體完全不存在。如同相分原本不是我，是虛妄的心執著認為是我。這個所執著的我，它的本體完全不存在。只有能執著的心，而沒有所執著的我。也就是說，在這個石頭處，有所緣的石頭，而沒有所執著的牛。在這個相分上，有所緣的法，而沒有所執著的我。更何況說，如同南方人不認識駱駝毛，曾經在一個地方聽說過烏龜毛。後來忽然看見駱駝毛，因為不認識的緣故，錯誤地認為駱駝毛是烏龜毛。這個所見的駱駝毛是存在的，如同依他性法。在駱駝毛上沒有烏龜毛，是虛妄的心認為是烏龜毛，如同所執著的真實我法。論中說：『有的意義是，一切以及心所法，由於熏習的力量，所變現的二分，從因緣生起，名為依他起。普遍地依靠這個，虛妄地執著為決定真實，有無一異，俱不俱等等。這二者名為遍計所執性。』 問：三種自性中，哪幾種自性不可滅，哪幾種自性可以滅呢？ 答：根據《佛性論》所說，兩種自性不可滅，一種自性可以滅。為什麼呢？分別性本來就是沒有的，所以不可滅。真實性本來就是真實的，所以不可滅。依他性雖然有但不真實，所以可以滅。所以《分別中邊論》說：『分別性，指的是六塵（色、聲、香、味、觸、法），永遠不可能得到，猶如虛空中的花。依他性，指的是唯有亂識，有但不真實，猶如幻化的事物。真實性，指的是能取和所取，二者都沒有所有，真實地沒有，猶如虛空。』 問：依他起相，只是自心虛妄分別而有，理事都寂滅，名和體都是虛假的，怎麼會有憂愁和喜悅，以及所行境界呢？ 答：譬如夜晚行走，看見樹樁認為是鬼，懷疑繩子是蛇。蛇和鬼，名和體都沒有，自性與現象恒常寂滅。雖然不可得。
【English Translation】 English version: The stone is a cow. The substance of the stone is not non-existent. What I see is the condition of the conditioned, which exists dependently. Just as the stone is originally not a cow, but the deluded mind clings to it as a cow. This clung-to cow, its substance is completely non-existent. Just as the characteristic appearance is originally not 'I', but the deluded mind clings to it as 'I'. This clung-to 'I', its substance is completely non-existent. There is only the clinging mind, but no clung-to 'I'. That is to say, at this stone, there is the stone that is conditioned, but no clung-to cow. On this characteristic appearance, there is the Dharma that is conditioned, but no clung-to 'I'. Moreover, it is like the people of the South who do not recognize camel hair, and once heard of tortoise hair in one place. Later, they suddenly see camel hair, and because they do not recognize it, they mistakenly think that camel hair is tortoise hair. This seen camel hair exists, like the dependently arisen nature (paratantra-svabhava). On the camel hair there is no tortoise hair, but the deluded mind thinks it is tortoise hair, like the truly existing 'I' and Dharma that are clung to. The treatise says: 'Some meanings are that all Dharmas and mental functions, due to the power of habituation, the two aspects that are transformed, arise from conditions, and are called dependently arisen (paratantra). Universally relying on this, falsely clinging to it as definitely real, existence or non-existence, one or different, together or not together, etc. These two are called the nature of what is completely conceptualized (parikalpita-svabhava).' Question: Among the three natures (trisvabhava), which natures cannot be extinguished, and which natures can be extinguished? Answer: According to the Buddha-nature Treatise (Fo Xing Lun), two natures cannot be extinguished, and one nature can be extinguished. Why? The conceptual nature (parikalpita-svabhava) is originally non-existent, so it cannot be extinguished. The true nature (parinispanna-svabhava) is originally true, so it cannot be extinguished. Although the dependent nature (paratantra-svabhava) exists, it is not real, so it can be extinguished. Therefore, the Distinguishing the Middle from the Extremes (Madhyantavibhaga) says: 'The conceptual nature refers to the six sense objects (shad-vishaya) (rupa, shabda, gandha, rasa, sparshtavya, dharma), which can never be obtained, like flowers in the sky. The dependent nature refers only to the confused consciousness, which exists but is not real, like illusory objects. The true nature refers to the grasper and the grasped, both of which are without possession, truly without, like empty space.' Question: The appearance of dependent arising (paratantra), is only the false discrimination of one's own mind, both principle and phenomena are quiescent, name and substance are both false, how can there be sorrow and joy, and the realm of action? Answer: For example, walking at night, seeing a stump and thinking it is a ghost, suspecting a rope is a snake. The snake and the ghost, name and substance are both non-existent, nature and appearance are constantly quiescent. Although unobtainable.
而生怖心。以體虛而成事故。清涼疏云。若依攝論說喻。皆喻依他起性。然併爲遣疑。所疑不同故。所喻亦異。一以外人聞依他起相。但是妄分別有。非真實義。遂即生疑雲。若無實義。何有所行境界。故說如幻。謂幻者。幻作。所緣六處。豈有實耶。二疑雲。若無實。何有心心法轉。故說如焰。飄動。非水似水。妄有心轉。三疑雲。若無實。何有愛非愛受用。故說如夢中。實無男女。而有愛非愛受用。覺時亦爾。四疑雲。若無實。何有戲論言說。故說如響。實無有聲。聽者謂有。五疑雲。若無實。何有善惡業果。故說如影。謂如鏡影像。故亦非實。六疑雲。若無實。何以菩薩作利樂事。故說如化。謂變化者。雖知不實。而作化事。菩薩亦爾。是以萬法雖空。體虛成事。一真非有。無性隨緣。則湛爾堅凝。常隨物化。紛然起作。不動真如。
宗鏡錄卷第五十九
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第六十
慧日永明寺主智覺禪師延壽集
夫此三性法。為當是一是異。若道是一。不合云依圓是有。遍計是無。若道是異。又云皆同一性。所謂無性。
答。此三性法門。是諸佛密意所說。諸識起處。教網根由。若即之
取之。皆落凡常之見。若離之舍之。俱失聖智之門。所以藏法師。依華嚴宗。釋三性同異義。一圓成真如有二義。一不變。二隨緣。二依他二義。一似有。二無性。三遍計所執二義。一情有。二理無。由真如不變。依他無性。所執理無。由此三義。故三性一際。又約真如隨緣。依他似有。所執情有。由此三義。亦無異也。是故真該妄求末徹真原。性相融通。無障無閡。
問。依他似有等。豈同所執是情有耶。
答。由二義故。無異也。一以彼所執。執似為實。故無異法。二若離所執。似無起故。真中隨緣亦爾。以無所執。無隨緣故。又。以三性。各有二義不相。違故無異性。且如圓成。雖復隨緣成於染凈。而恒不失自性清凈。只由不失自性清凈故。能隨緣成染凈也。猶如明鏡現於染凈。而恒不失鏡之明凈。只由不失鏡明凈故。方能現染凈之相。以現染凈。知鏡明凈。以鏡明凈。知現染凈。是故二義。唯是一性。雖現凈法。不增鏡明。雖現染法。不污鏡凈。非直不污。亦乃由此反現鏡之明凈。真如亦爾。非直不動性凈成於染凈。亦乃由成染凈方現性凈。非直不壞染凈明於性凈。亦乃由性凈故方成染凈。是故二義。全體相收。一性無二。豈相違也。由依他無性。得成似有。由成似有。是故無性。此即無性即因
【現代漢語翻譯】 現代漢語譯本：
執著於它，就會落入凡夫俗子的見解；如果離開它、捨棄它，就會失去通往聖賢智慧的大門。所以藏法師依據《華嚴宗》，解釋三性的同異之義。一、圓成實性（Parinispanna，指圓滿成就的真實自性）有二義：一是不變，二是隨緣。二、依他起性（Paratantra，指依仗他力而生起的性質）有二義：一是似有，二是無自性。三、遍計所執性（Parikalpita，指虛妄分別所執著的性質）有二義：一是情有，二是理無。由於真如（Tathata，指事物的真實如是之性）不變，依他起性無自性，遍計所執性在理上是虛無的，因此這三種性質是一體的。又從真如隨緣，依他起性似有，遍計所執性情有來看，這三種性質也沒有差異。因此，要徹底理解真如，就不能在虛妄中尋求，而要回歸真實的本源。性與相是融合貫通的，沒有障礙和隔閡。
問：依他起性的似有等，難道和遍計所執性的情有相同嗎？
答：由於兩個原因，它們沒有差異。一是遍計所執性執著虛假的為真實，所以沒有不同的法。二是如果離開遍計所執性，似有就不會生起。真如中的隨緣也是如此，因為沒有執著，就沒有隨緣。而且，由於三性各有兩種不相違背的含義，所以沒有不同的性質。例如圓成實性，雖然隨順因緣成就染污和清凈，但始終不會失去其自性清凈。正因為不失去自性清凈，才能隨順因緣成就染污和清凈。就像明鏡顯現染污和清凈，但始終不會失去鏡子的明亮潔凈。正因為不失去鏡子的明亮潔凈，才能顯現染污和清凈的景象。通過顯現染污和清凈，才能知道鏡子的明亮潔凈；通過鏡子的明亮潔凈，才能知道顯現染污和清凈。因此，這兩種含義，唯是一體。雖然顯現清凈之法，不會增加鏡子的明亮；雖然顯現染污之法，不會污染鏡子的潔凈。不僅不會污染，而且反而由此顯現鏡子的明亮潔凈。真如也是如此，不僅不動搖其本性清凈而成就染污和清凈，而且通過成就染污和清凈，才能顯現其本性清凈。不僅不破壞染污和清凈而彰顯其本性清凈，而且通過本性清凈才能成就染污和清凈。因此，這兩種含義，完全相互包含，一體不二，怎麼會相互違背呢？由於依他起性無自性，才能成就似有；由於成就似有，所以才是無自性。這就是無自性即是因。
【English Translation】 English version:
Clinging to it leads to the views of ordinary people; abandoning it means losing the gate to sacred wisdom. Therefore, Dharma Master Zang, based on the Huayan School (Avatamsaka School), explains the similarities and differences of the three natures. First, the Parinispanna (perfected nature, the truly existent nature) has two meanings: one is unchanging, and the other is conditioned arising. Second, the Paratantra (dependent nature, the nature that arises relying on other causes) has two meanings: one is seeming existence, and the other is no self-nature. Third, the Parikalpita (imagined nature, the nature of falsely imputed existence) has two meanings: one is emotional existence, and the other is non-existence in principle. Because the Tathata (suchness, the true nature of things) is unchanging, the Paratantra has no self-nature, and the Parikalpita is non-existent in principle, these three natures are one. Furthermore, from the perspective of the Tathata's conditioned arising, the Paratantra's seeming existence, and the Parikalpita's emotional existence, these three natures are also not different. Therefore, to thoroughly understand the Tathata, one should not seek it in delusion but return to the true origin. Nature and appearance are integrated and unobstructed.
Question: Are the seeming existence of the Paratantra, etc., the same as the emotional existence of the Parikalpita?
Answer: Because of two reasons, they are not different. First, the Parikalpita clings to the false as real, so there is no different dharma. Second, if the Parikalpita is abandoned, seeming existence will not arise. The conditioned arising in the Tathata is also like this, because without clinging, there is no conditioned arising. Moreover, because each of the three natures has two non-contradictory meanings, there is no different nature. For example, the Parinispanna, although it accords with conditions to achieve defilement and purity, it never loses its self-nature purity. Precisely because it does not lose its self-nature purity, it can accord with conditions to achieve defilement and purity. It is like a bright mirror reflecting defilement and purity, but it never loses the mirror's brightness and cleanliness. Precisely because it does not lose the mirror's brightness and cleanliness, it can reflect the appearance of defilement and purity. Through the appearance of defilement and purity, one can know the mirror's brightness and cleanliness; through the mirror's brightness and cleanliness, one can know the appearance of defilement and purity. Therefore, these two meanings are only one nature. Although the pure dharma appears, it does not increase the mirror's brightness; although the defiled dharma appears, it does not pollute the mirror's purity. Not only does it not pollute, but it also reveals the mirror's brightness and cleanliness. The Tathata is also like this, not only does it not shake its inherent purity to achieve defilement and purity, but it also reveals its inherent purity through achieving defilement and purity. Not only does it not destroy defilement and purity to highlight its inherent purity, but it also achieves defilement and purity through its inherent purity. Therefore, these two meanings are completely inclusive, one nature without two, how can they contradict each other? Because the Paratantra has no self-nature, it can achieve seeming existence; because it achieves seeming existence, it is therefore without self-nature. This means that no self-nature is the cause.
緣。因緣即無性。是不二法門也。所執性中。雖復當情稱執現有。然于道理畢竟是無。以于無處橫計有故。如於杌橫計有鬼。今既橫計。明知理無。是故無二唯一性也。
問。真如是有耶。
答。不也。隨緣不變故。空。真如離妄念故。
問。真如是無耶。
答。不也。不變隨緣故。不空故。聖智所行處故。
問。真如是亦有亦無耶。
答。不也。無二性故。離相違故。
問。真如是非有非無耶。
答。具法故。離戲論故。
問。依他是有耶。
答。不也。緣起無性故。約觀遣故。異圓成故。
問。依他是無耶。
答。不也。無性緣起故。能現無生故。異遍計故。是智境故。
問。依他是亦有亦無耶。
答。不也。無二性故。離相違故。
問。依他是非有非無耶。
答。不也。有多義門故。離戲論故。
問。遍計是有耶。
答。不也。理無故。無體相故。
問。遍計是無耶。
答。不也。情有故。無相觀境故。能翳真故。
問。遍計是亦有名亦無耶。
答。不也。無二性故。
問。遍計是非有非無耶。
答。不也。所執性成故。已上護執竟。今執成過者。若
【現代漢語翻譯】 現代漢語譯本：緣起。因緣和合的事物本性是空無的，這就是不二法門（指超越二元對立的修行方法）。所執著的自性，雖然在當下看起來好像真實存在，但從道理上來說，終究是虛無的。因為在本來沒有的地方強行認為有，就像把木樁錯誤地看成鬼一樣。既然是錯誤地認為，就應該明白其本質是空無的。因此，沒有二元對立，只有一個真性。
問：真如（Tathata，事物的真實如是的狀態）是存在的嗎？
答：不是的。因為真如隨順因緣而不變異，所以是空性的。真如遠離虛妄的念頭。
問：真如是不存在的嗎？
答：不是的。因為真如不變異而隨順因緣，所以不是空性的。是聖者智慧所能到達的境界。
問：真如是既存在又不存在嗎？
答：不是的。因為真如沒有二元對立的自性，遠離相互矛盾的特性。
問：真如是既非存在也非不存在嗎？
答：是的。因為它具足一切法，遠離戲論（無意義的思辨）。
問：依他起性（Paratantra-svabhava，事物由其他條件依賴而生起的性質）是存在的嗎？
答：不是的。因為依他起性是因緣生起而沒有自性的，可以通過觀照來去除對它的執著，並且它不同於圓成實性（Parinispanna-svabhava，事物圓滿成就的真實性質）。
問：依他起性是不存在的嗎？
答：不是的。因為依他起性雖然沒有自性，但能依因緣而生起，能顯現無生的道理，並且它不同於遍計所執性（Parikalpita-svabhava，虛妄分別所執著的性質），是智慧所能認識的境界。
問：依他起性是既存在又不存在嗎？
答：不是的。因為依他起性沒有二元對立的自性，遠離相互矛盾的特性。
問：依他起性是既非存在也非不存在嗎？
答：不是的。因為它有多重含義，遠離戲論。
問：遍計所執性是存在的嗎？
答：不是的。因為遍計所執性在道理上是虛無的，沒有真實的體性和相狀。
問：遍計所執性是不存在的嗎？
答：不是的。因為在情識上，人們確實執著於它，它是無相觀所觀照的境界，並且能夠遮蔽真如。
問：遍計所執性是既存在又不存在嗎？
答：不是的。因為遍計所執性沒有二元對立的自性。
問：遍計所執性是既非存在也非不存在嗎？
答：不是的。因為所執著的自性已經形成。以上是關於守護執著的討論。接下來討論執著所造成的過失：如果……
【English Translation】 English version: Condition. Conditioned arising is without inherent existence. This is the non-dual dharma gate (referring to the practice of transcending dualistic oppositions). Although the self-nature that is clung to seems to exist in the present moment, it is ultimately non-existent in terms of principle. This is because one wrongly assumes existence where there is none, like mistaking a stump for a ghost. Since it is a mistaken assumption, it should be understood that its essence is emptiness. Therefore, there is no duality, only one true nature.
Question: Is Tathata (the suchness of things, the true state of affairs) existent?
Answer: No. Because Tathata remains unchanged while adapting to conditions, it is empty. Tathata is free from deluded thoughts.
Question: Is Tathata non-existent?
Answer: No. Because Tathata adapts to conditions without changing, it is not empty. It is the realm traversed by the wisdom of the sages.
Question: Is Tathata both existent and non-existent?
Answer: No. Because Tathata has no dualistic nature and is free from contradictory characteristics.
Question: Is Tathata neither existent nor non-existent?
Answer: Yes. Because it possesses all dharmas and is free from speculation (meaningless intellectual games).
Question: Is the dependent nature (Paratantra-svabhava, the nature of things arising dependently on other conditions) existent?
Answer: No. Because the dependent nature arises from conditions and has no inherent existence, it can be removed through contemplation, and it is different from the perfected nature (Parinispanna-svabhava, the perfectly accomplished true nature of things).
Question: Is the dependent nature non-existent?
Answer: No. Because although the dependent nature has no inherent existence, it can arise from conditions, can manifest the principle of non-arising, and it is different from the imagined nature (Parikalpita-svabhava, the nature that is falsely imagined), it is the realm that wisdom can recognize.
Question: Is the dependent nature both existent and non-existent?
Answer: No. Because the dependent nature has no dualistic nature and is free from contradictory characteristics.
Question: Is the dependent nature neither existent nor non-existent?
Answer: No. Because it has multiple meanings and is free from speculation.
Question: Is the imagined nature existent?
Answer: No. Because the imagined nature is non-existent in terms of principle and has no real substance or form.
Question: Is the imagined nature non-existent?
Answer: No. Because in terms of consciousness, people do cling to it, it is the realm contemplated by formless contemplation, and it can obscure Tathata.
Question: Is the imagined nature both existent and non-existent?
Answer: No. Because the imagined nature has no dualistic nature.
Question: Is the imagined nature neither existent nor non-existent?
Answer: No. Because the self-nature that is clung to has already been formed. The above is a discussion about guarding clinging. Next, we will discuss the faults caused by clinging: If...
計真如一向是有者。有二失。一不隨緣。二不待了因故。
問。教云。真如為凝然常。既不隨緣。豈是過耶。
答。聖說真如為凝然者。此是隨緣成染凈時。恒作染凈而不失自體。即是不異無常之常。名不思議常。非謂不作諸法。如情所謂之凝然也。不異無常之常。出於情外。故名真如常。經云。不染而染。明常作無常。染而不染。明作無常時不失常也。又不異常之無常故。說真如為無常。經云。如來藏。受苦樂與因俱。若生若滅。又依他是生滅法。亦得有不異常之無常。不異無常之常。以諸緣起無常之法。即無自性。方成緣起。是故不異常性而得無常。故云不生不滅。是無常義。此即不異於常。成無常也。又諸緣起。即是無性。非滅緣起。方說無性。即是不異無常之常也。經云。色即是空。非色滅空。又眾生即涅槃。不更滅也。此與真如二義同。即真俗雙融。二而無二。故論云。智障甚盲闇。謂真俗別執故也。又真如若不隨緣成於染凈。染凈等法。即無所依。無所依有法。又墮常也。又真如若有者。即不隨染凈。染凈諸法。既無自體。真又不隨。不得有法。亦是斷也。乃至執非有非無等四句。皆墮斷常也。若依他執有者。謂已有體。不藉緣故。無緣有法。即是常也。又由執有。即不藉緣。不藉緣故。不
【現代漢語翻譯】 現代漢語譯本： 計度真如（Tathata，如實）為一向是有，存在兩種過失：一是不能隨順因緣，二是不能等待了因的緣故。
問：經教中說，真如是凝然常住的。既然不隨順因緣，怎麼會是過失呢？
答：聖人說真如是凝然常住，這是指真如在隨順因緣成就染凈諸法時，恒常作為染凈諸法的體性，而不失去其自身。這就是不異於無常的常，名為不可思議的常。並非說真如不生起諸法，如同凡夫所認為的凝然不動。不異於無常的常，是超出凡夫情識之外的，所以名為真如常。經中說：『不染而染』，說明常能生起無常；『染而不染』，說明在生起無常時，不失去常的體性。又不異於常的無常，所以說真如是無常。經中說：『如來藏（Tathagatagarbha，如來藏），與苦樂和因一同存在，有生有滅。』又依他起（Paratantra，依他起）是生滅法，也能有不異於常的無常。不異於無常的常，因為諸法由因緣生起，沒有自性，才能成就緣起。因此，不異於常性而能有無常，所以說不生不滅，這是無常的含義。這也就是不異於常而成就無常。又諸法由因緣生起，就是無自性，不是滅了緣起才說無自性，這就是不異於無常的常。經中說：『色（Rupa，色蘊）即是空（Sunyata，空性），不是色滅了才是空。』又眾生即是涅槃（Nirvana，寂滅），不需要再次滅度。這與真如的兩種含義相同，即是真諦和俗諦雙重融合，二者實則無二。所以《論》中說：『智慧的障礙最為盲昧黑暗，就是因為執著真諦和俗諦是不同的。』又如果真如不隨順因緣成就染凈諸法，那麼染凈等法就沒有所依。沒有所依的有法，又會墮入常。又如果真如是有，那麼就不隨順染凈諸法。染凈諸法既然沒有自體，真如又不隨順，就不能有法，這也是斷滅。乃至執著非有非無等四句，都會墮入斷常二邊。如果依他起執著為有，認為已經有了體性，不需要憑藉因緣，沒有因緣而有的法，就是常。又由於執著為有，就不憑藉因緣，不憑藉因緣，就不能……
【English Translation】 English version: To conceive of Tathata (真如, suchness) as being invariably existent involves two errors: first, it does not accord with conditions; second, it does not await the cause of complete understanding.
Question: The teachings state that Tathata is eternally quiescent. Since it does not accord with conditions, how can this be an error?
Answer: When the sages describe Tathata as quiescent, they mean that while it accords with conditions to form defiled and pure states, it constantly acts as the essence of these states without losing its own nature. This is the 'constant' that is not different from impermanence, known as the inconceivable constant. It does not mean that it does not produce phenomena, as the unenlightened imagine as quiescent. The 'constant' that is not different from impermanence is beyond the grasp of ordinary minds, hence it is called the constant of Tathata. The sutra says, 'Defiled yet not defiled,' indicating that the constant can produce the impermanent; 'Defiled without being defiled,' indicating that in producing the impermanent, it does not lose its constant nature. Furthermore, because it is not different from the impermanent, Tathata is described as impermanent. The sutra says, 'The Tathagatagarbha (如來藏, the womb of the Tathagata) exists together with suffering, joy, and their causes, with arising and ceasing.' Moreover, dependent origination (Paratantra, 依他起) is a phenomenon of arising and ceasing, and can also possess impermanence that is not different from the constant. The 'constant' that is not different from impermanence is because all conditioned phenomena are without inherent nature, thus enabling dependent origination. Therefore, without differing from the constant nature, impermanence is possible, hence the saying 'neither arising nor ceasing,' which is the meaning of impermanence. This is precisely the accomplishment of impermanence without differing from the constant. Furthermore, all conditioned phenomena are without inherent nature; it is not that inherent nature is spoken of only after the cessation of conditions. This is the 'constant' that is not different from impermanence. The sutra says, 'Form (Rupa, 色蘊) is emptiness (Sunyata, 空性), not that emptiness exists only after the cessation of form.' Also, sentient beings are Nirvana (Nirvana, 寂滅), there is no further extinction needed. These two meanings are the same as those of Tathata, that is, the dual integration of truth and convention, two yet not two. Therefore, the treatise says, 'The obstruction of wisdom is the deepest darkness, caused by clinging to truth and convention as separate.' Furthermore, if Tathata does not accord with conditions to form defiled and pure states, then these states would have nothing to rely on. An existent phenomenon without reliance would fall into permanence. Moreover, if Tathata is existent, then it would not accord with defiled and pure states. Since these states have no inherent nature, and Tathata does not accord with them, there could be no phenomena, which is annihilation. Even clinging to the four negations such as 'neither existent nor non-existent' would fall into the extremes of permanence and annihilation. If one clings to dependent origination as existent, believing it already has a nature and does not rely on conditions, then a phenomenon existing without conditions would be permanent. Furthermore, due to clinging to existence, one does not rely on conditions, and without relying on conditions, one cannot...
得有法。即是斷也。
問。依他性是有義。便有失者。何故攝論云依他性以為有耶。
答。此即不異空之有。從緣無體故。一一緣中。無作者故。由緣無作。方得緣起。是故非有之有。為依他有。即是不動真際。建立諸法。若謂依他如言有者。即緣起有性。緣若有性。即不相藉。不相藉故。即壞依他。壞依他者。良由執有。汝恐墮空。立有。不謂不達緣所起。法無自性故。即壞緣起。便墮空無。又若依他執無者。亦二失。謂依他是無法者。即緣無所起。不得有法。即是斷也。
問。若說緣生為空無。即墮斷者。何故中論廣說緣生為畢竟空耶。
答。聖說緣生以為空者。此即不異有之空也。此即不動緣生。說實相法也。若謂緣生如言空者。即無緣生。緣生無故。即無空理。無空理者。良由執空。是故汝恐墮有。立空。不謂不達無性緣生故。失性空故。還墮情中惡取空也。故清辯為成有。故破于有。護法為成空。故破于空也。如情執無。即是斷過。若說無法為依他者。無法非緣。非緣之法。即常也。乃至執非有非無。皆成斷常二患。若遍計性中計所執為有者。聖智所照。理應不空。即是常也。若妄執遍計于理無者。即失情有。故是斷也。乃至非有非無。皆具上失。上已護過。今當顯德者。真如是
【現代漢語翻譯】 現代漢語譯本： 如果認為依他起性是無法生起的，那麼就斷滅了緣起。
問：如果說依他起性是有意義的，就會有過失，為什麼《攝大乘論》中說依他起性是存在的呢？（依他性：dependent nature）
答：這裡所說的『有』，是不異於空的『有』。因為依他起性是從因緣而生，沒有自體。在每一個因緣中，沒有作者。因為因緣沒有作者，才能有緣起。所以，這種非有的『有』，才是依他起性。這就是在不動的真如實際（不動真際：immovable reality）上建立諸法。如果認為依他起性就像言語所說的那樣是實有的，那麼緣起就具有了自性。如果因緣具有自性，就不需要互相依賴。不互相依賴，就破壞了依他起性。破壞依他起性，是因為執著于『有』。你害怕落入空，所以建立『有』，卻不明白因緣所生的法沒有自性，因此破壞了緣起，反而落入了空無。如果認為依他起性是『無』，也會有兩個過失。如果認為依他起性是無法生起的，那麼因緣就沒有所生。沒有所生，就不能有法，這就斷滅了緣起。
問：如果說緣生是空無，就會落入斷滅，為什麼《中論》中廣泛地說緣生是畢竟空呢？（中論：Mūlamadhyamakakārikā）
答：聖人說緣生是空，這是不異於『有』的空。這是在不動的緣生上，說實相之法。如果認為緣生就像言語所說的那樣是空，那麼就沒有緣生。沒有緣生，就沒有空的道理。沒有空的道理，是因為執著于『空』。所以，你害怕落入『有』，所以建立『空』，卻不明白無自性的緣生，因此失去了自性空，反而落入了情執中的惡取空。所以，清辯（清辯：Bhāvaviveka）爲了成立『有』，所以破斥『有』；護法（護法：Dharmapāla）爲了成立『空』，所以破斥『空』。如果情執于『無』，就是斷滅的過失。如果說無法是依他起性，那麼無法就不是因緣。不是因緣的法，就是常。乃至執著于非有非無，都會成為斷常二見的過患。如果在遍計所執性（遍計性：Parikalpita）中，認為所執著的是實有的，那麼聖智所照見的，理應不是空，這就是常。如果妄執遍計所執性在理上是『無』，那麼就失去了情執的『有』，所以是斷滅。乃至非有非無，都具有上述的過失。上面已經說明了過失，現在應當顯明功德，那就是真如（真如：Tathātā）。
【English Translation】 English version: If one asserts that dependent origination cannot arise, then one is severing it.
Question: If asserting dependent nature (依他性: dependent nature) as existent leads to faults, why does the Saṃgrahaṇī state that dependent nature exists?
Answer: This 'existence' is not different from emptiness. Because dependent nature arises from conditions and lacks inherent existence. Within each condition, there is no agent. Because conditions lack an agent, dependent origination is possible. Therefore, this 'existence' that is not truly existent is dependent existence. This is establishing all dharmas upon the immovable reality (不動真際: immovable reality). If one considers dependent nature to be existent as the words suggest, then dependent origination would possess inherent existence. If conditions possess inherent existence, they would not rely on each other. Not relying on each other destroys dependent nature. Destroying dependent nature arises from clinging to existence. You fear falling into emptiness, so you establish existence, but you do not understand that dharmas arising from conditions lack inherent existence. Therefore, you destroy dependent origination and fall into nihilism. Furthermore, if one clings to dependent nature as non-existent, there are also two faults. If dependent nature is considered incapable of arising, then conditions have nothing to produce. Without production, there can be no dharma, which is severing origination.
Question: If saying that conditioned arising is empty leads to nihilism, why does the Mūlamadhyamakakārikā (中論: Mūlamadhyamakakārikā) extensively describe conditioned arising as ultimately empty?
Answer: When the sages say that conditioned arising is empty, this emptiness is not different from existence. This is speaking of the true nature of reality based on the immovable conditioned arising. If one considers conditioned arising to be empty as the words suggest, then there is no conditioned arising. Without conditioned arising, there is no principle of emptiness. Without the principle of emptiness, it is because of clinging to emptiness. Therefore, you fear falling into existence, so you establish emptiness, but you do not understand that conditioned arising lacks inherent existence. Therefore, you lose the emptiness of inherent existence and fall into a distorted view of emptiness based on emotional clinging. Therefore, Bhāvaviveka (清辯: Bhāvaviveka) refutes existence to establish existence, and Dharmapāla (護法: Dharmapāla) refutes emptiness to establish emptiness. If one clings to non-existence, it is the fault of nihilism. If one says that the non-existent is dependent nature, then the non-existent is not a condition. A dharma that is not a condition is permanent. Even clinging to neither existence nor non-existence results in the faults of eternalism and nihilism. If, within the imagined nature (遍計性: Parikalpita), one considers the imagined to be existent, then what is illuminated by the wisdom of the sages should not be empty, which is eternalism. If one falsely clings to the imagined nature as non-existent in principle, then one loses the existence of emotional clinging, which is nihilism. Even neither existence nor non-existence possesses the above faults. Having already protected against the faults, now we should reveal the virtues, which is Suchness (真如: Tathātā).
有義。何者。迷悟所依故。不空故。不壞故。真如是空義。隨緣故。對染故。真如是亦有亦無義。具德故。違順自在故。镕融故。真如是非有非無義。二不二故。定取不得故。依他是有義。無性緣成故。依他是無義。緣成無性故。依他是亦有亦無義。緣成故。無性故。依他是非有非無義。隨取一不得故。遍計是有義。約情故。遍計是無義。約理故。遍計是亦有亦無義。由是所執故。遍計是非有非無義。由所執故。故知執則為斷常二患。不執成性德之門。但除妄情。非遣法也。是以不離有以談真。見有之本際。匪存無而觀法。了無之真原。則不出有無。不在有無。何取捨之干懷。斷常之所惑乎。是則三性一性。情有而即是真空。一性三性。真如而能成緣起。終日有而不有。有徹空原。終日空而不空。空該有際。自然一心無寄。萬法俱閑。境智相應。理行融即。方入宗鏡。瑩凈無瑕。照破古今。光吞萬匯矣。
問。若不立三性。有何等過。
答。若無三性。凡聖不成。失大因緣。成斷常過。攝論云。於世間中。離分別依他二法。更無餘法。阿賴耶識。是依他性。餘一切法。是分別性。此二法。攝一切法皆盡。三界唯有識故。阿毗達磨經說。三性法者。染污分。清凈分。彼二分于依他性說。分別性是染污分。真
【現代漢語翻譯】 現代漢語譯本： 有意義。什麼意義？因為迷惑和覺悟都依賴於它（真如）。（真如）是不空的，因為其體性不變。是不壞的，因為其體性堅固。真如是『空』的意義，因為它隨順因緣而顯現。真如是『亦有亦無』的意義，因為它能對治染污。真如是『非有非無』的意義，因為它具足功德，能隨順或違逆因緣而自在，並且能镕鑄融合一切法。這是因為二者（有與無）不是截然對立的，所以不能執著于任何一邊。 依他起性是『有』的意義，因為它依賴因緣而生起。依他起性是『無』的意義，因為它是因緣和合而沒有自性。依他起性是『亦有亦無』的意義，因為它既是因緣和合而生起，又是沒有自性。依他起性是『非有非無』的意義，因為無論執取哪一邊都無法獲得真相。 遍計所執性是『有』的意義，因為它是基於情識的妄想。遍計所執性是『無』的意義，因為從真理的角度來看，它是虛妄不實的。遍計所執性是『亦有亦無』的意義，因為它是由執著所產生的。遍計所執性是『非有非無』的意義，因為它也是由執著所產生的。因此，要知道執著就會落入斷見和常見兩種過患，不執著才能成就本具的性德之門。只是去除虛妄的情識，而不是捨棄一切法。所以，不離開『有』來談論真如，而是要見到『有』的本源。不執著于『無』來觀察諸法，而是要了達『無』的真實根源。這樣，就不會落入『有』和『無』的對立，既不執著于『有』，也不執著于『無』。哪裡還會有取捨的念頭，又怎麼會被斷見和常見所迷惑呢？ 這樣，三性就是一性，情識上的『有』當下就是真空。一性就是三性，真如能夠成就緣起。終日『有』而不執著于『有』，因為『有』徹底顯現了空的本源。終日『空』而不執著于『空』，因為『空』涵蓋了『有』的邊際。自然而然地，一心沒有寄託，萬法都變得清閒自在。境和智相互相應，理和行融為一體，才能進入宗鏡的境界，晶瑩剔透，沒有瑕疵，照破古今，光芒吞沒萬物。 問：如果不建立三性，會有什麼過失？ 答：如果沒有三性，凡夫和聖人就無法成立，會失去最大的因緣，造成斷見和常見的過失。《攝大乘論》（She Da Cheng Lun）中說：『在世間中，如果離開分別性和依他起性這兩種法，就沒有其他的法了。阿賴耶識（Alaya-vijnana）是依他起性，其餘的一切法都是分別性。這兩種法涵蓋了一切法。三界都只是識。』《阿毗達磨經》（Apidamo Jing）中說：『三性法是指染污分和清凈分。這兩種分是在依他起性上說的。分別性是染污分，真如是清凈分。』
【English Translation】 English version: It has meaning. What meaning? Because delusion and enlightenment both rely on it (Tathata). (Tathata) is not empty, because its essence is unchanging. It is indestructible, because its essence is firm. Tathata is the meaning of 'emptiness' because it manifests according to conditions. Tathata is the meaning of 'both existent and non-existent' because it can counteract defilements. Tathata is the meaning of 'neither existent nor non-existent' because it possesses virtues, can be free to accord with or go against conditions, and can melt and fuse all dharmas. This is because the two (existence and non-existence) are not absolutely opposed, so one cannot cling to either side. Dependent origination (Paratantra) is the meaning of 'existence' because it arises depending on conditions. Dependent origination is the meaning of 'non-existence' because it is the aggregation of conditions and has no self-nature. Dependent origination is the meaning of 'both existent and non-existent' because it both arises from the aggregation of conditions and has no self-nature. Dependent origination is the meaning of 'neither existent nor non-existent' because no matter which side one clings to, one cannot obtain the truth. The completely conceptualized nature (Parikalpita) is the meaning of 'existence' because it is based on the delusions of emotions. The completely conceptualized nature is the meaning of 'non-existence' because from the perspective of truth, it is false and unreal. The completely conceptualized nature is the meaning of 'both existent and non-existent' because it is produced by clinging. The completely conceptualized nature is the meaning of 'neither existent nor non-existent' because it is also produced by clinging. Therefore, one should know that clinging will fall into the two faults of annihilationism and eternalism, and non-clinging can achieve the inherent gate of virtue. It is only to remove the false emotions, not to abandon all dharmas. Therefore, do not leave 'existence' to talk about Suchness, but see the origin of 'existence'. Do not cling to 'non-existence' to observe the dharmas, but understand the true origin of 'non-existence'. In this way, one will not fall into the opposition of 'existence' and 'non-existence', neither clinging to 'existence' nor clinging to 'non-existence'. Where will there be thoughts of taking and abandoning, and how can one be confused by annihilationism and eternalism? Thus, the three natures are one nature, and the 'existence' in emotions is immediately emptiness. One nature is the three natures, and Suchness can accomplish dependent origination. All day long there is 'existence' without clinging to 'existence', because 'existence' thoroughly reveals the origin of emptiness. All day long there is 'emptiness' without clinging to 'emptiness', because 'emptiness' encompasses the boundary of 'existence'. Naturally, the one mind has no attachment, and all dharmas become leisurely and free. The realm and wisdom correspond to each other, and the principle and practice are integrated into one, so that one can enter the realm of the Mirror of the Doctrine, crystal clear and without flaws, illuminating the past and present, and the light engulfing all things. Question: If the three natures are not established, what faults will there be? Answer: If there are no three natures, ordinary people and sages cannot be established, the greatest cause and condition will be lost, and the faults of annihilationism and eternalism will be caused. The Treatise on the Summary of the Great Vehicle (She Da Cheng Lun) says: 'In the world, if one leaves the two dharmas of discrimination and dependent origination, there are no other dharmas. Alaya-vijnana is dependent origination, and all other dharmas are discrimination. These two dharmas encompass all dharmas. The three realms are all just consciousness.' The Abhidharma Sutra (Apidamo Jing) says: 'The three natures refer to the defiled part and the pure part. These two parts are spoken of in dependent origination. Discrimination is the defiled part, and Suchness is the pure part.'
實性是清凈分。譬如金土藏。有三種可見。謂一地界。二土。三金。于地界中。土非有而可見。金實有而不可見。若以火燒。土則不現。金則顯現。複次于地界中。土相現時。是虛妄體現。金體現時。是清凈體現。是故地界有二分。如是如是。此識性未為無分別智火所燒時。于識性中。虛妄分別性顯現。清凈性不現。此識性若為無分別智火所燒。于識性中。實有清凈性顯現。虛妄分別性不顯現。故知妄依真起。而能覆真。真因妄顯。而能奪妄。真妄無體。皆依識性。如土與金。俱依地界。
攝論問。云何一識。成一切種種識相貌。八識。十一識等。
答。欲顯依他性。具有三性。一識。從種子生。是依他。有種種識相貌。是分別。分別實無所有。是真實性。一識。謂一本識。本識變異。為諸識故。
問。三性行相。有假有實。義理可分。云何復說三無性。及云一切法皆無自性。
答。論頌云。即依此三性。立彼三無性。故佛密意說。一切法無性。初即相無性。次無自然性。後由遠離前。所執我法性。此諸法勝義。亦即是真如。常如其性故。即唯識實性。即依此前所說三性。立彼后說三種無性。謂即相。生。勝義。無性。故佛密意說。一切法皆無自性。非性全無。說密意言。顯非了義。謂后二
【現代漢語翻譯】 現代漢語譯本 實性是清凈的部分，就像金礦一樣，有三種可見的現象：一是地界（dijie，土地的範圍），二是土，三是金。在地界中，土不是真實存在的，但可以看見；金是真實存在的，但看不見。如果用火燒，土就會消失，金就會顯現出來。進一步說，在地界中，土的相狀顯現時，是虛妄的體現；金的體現時，是清凈的體現。所以地界有兩部分。就像這樣，當這個識性（shixing，意識的本性）還沒有被無分別智（wu fenbie zhi，沒有分別的智慧）的火焰所燒時，在識性中，虛妄分別性（xu wang fenbie xing，虛假的分別的本性）會顯現，清凈性（qingjing xing，清凈的本性）不會顯現。如果這個識性被無分別智的火焰所燒，在識性中，真實存在的清凈性會顯現，虛妄分別性不會顯現。所以要知道虛妄是依靠真實而生起的，並且能夠覆蓋真實；真實是因為虛妄而顯現的，並且能夠去除虛妄。真實和虛妄都沒有實體，都依靠識性而存在，就像土和金，都依靠地界而存在。 《攝大乘論》（She Da cheng lun，Mahāyānasaṃgraha）中提問：為什麼一個識（shi，意識）能成為一切種種識的相貌，比如八識（ba shi，八種意識）和十一識（shi yi shi，十一種意識）等？ 回答：想要顯示依他性（yita xing，依賴他物而存在的性質）具有三種性質。一個識，從種子（zhongzi，業力的種子）生起，是依他性；有種種識的相貌，是分別（fenbie，分別作用）；分別實際上什麼都沒有，是真實性（zhenshi xing，真實的性質）。一個識，指的是根本識（genben shi，根本的意識），根本識變異，成為各種識。 提問：三種性質的行相，有虛假的，有真實的，義理可以區分，為什麼又說三種無自性（san wu zixing，三種沒有自性的性質），以及說一切法（yiqie fa，一切事物）都沒有自性（zixing，自身固有的性質）？ 回答：《攝大乘論》的偈頌說：『即依此三性，立彼三無性，故佛密意說，一切法無性。初即相無性，次無自然性，後由遠離前，所執我法性。此諸法勝義，亦即是真如，常如其性故，即唯識實性。』就是依靠前面所說的三種性質，建立後面所說的三種無自性，也就是相無自性（xiang wu zixing，現象沒有自性），生無自性（sheng wu zixing，生起沒有自性），勝義無自性（sheng yi wu zixing，勝義沒有自性）。所以佛陀（Fo tuo，Buddha）秘密地表達說，一切法都沒有自性，不是說性質完全沒有。說『密意』，是爲了顯示這不是究竟的意義。指的是后兩種無自性。
【English Translation】 English version Reality is the aspect of purity. It is like a gold mine, where three things can be seen: first, the earth element (dijie, the realm of earth); second, the soil; and third, the gold. Within the earth element, the soil is not truly existent but can be seen; the gold is truly existent but cannot be seen. If burned with fire, the soil disappears, while the gold becomes visible. Furthermore, when the aspect of soil appears within the earth element, it is a manifestation of delusion; when the gold manifests, it is a manifestation of purity. Therefore, the earth element has two aspects. Just so, when this nature of consciousness (shixing, the nature of consciousness) has not been burned by the fire of non-discriminating wisdom (wu fenbie zhi, wisdom without discrimination), within the nature of consciousness, the nature of false discrimination (xu wang fenbie xing, the nature of false discrimination) appears, while the nature of purity (qingjing xing, the nature of purity) does not appear. If this nature of consciousness is burned by the fire of non-discriminating wisdom, within the nature of consciousness, the truly existent nature of purity appears, while the nature of false discrimination does not appear. Therefore, know that delusion arises dependent on reality and can cover reality; reality is revealed because of delusion and can remove delusion. Neither reality nor delusion has substance; both rely on the nature of consciousness, just as soil and gold both rely on the earth element. The Mahāyānasaṃgraha (She Da cheng lun, Compendium of the Mahayana) asks: How can one consciousness (shi, consciousness) become all the various appearances of consciousness, such as the eight consciousnesses (ba shi, eight consciousnesses) and the eleven consciousnesses (shi yi shi, eleven consciousnesses), etc.? The answer: To show that the dependent nature (yita xing, the nature of dependence on others) has three characteristics. One consciousness, arising from seeds (zhongzi, seeds of karma), is the dependent nature; having various appearances of consciousness is discrimination (fenbie, discrimination); discrimination is actually without any substance, which is the nature of reality (zhenshi xing, the nature of reality). One consciousness refers to the fundamental consciousness (genben shi, fundamental consciousness); the transformation of the fundamental consciousness becomes the various consciousnesses. Question: The characteristics of the three natures, some are false, some are real, and the meanings can be distinguished. Why then do you speak of the three non-natures (san wu zixing, three natures of no self-essence), and say that all dharmas (yiqie fa, all phenomena) have no self-essence (zixing, self-essence)? Answer: The verse in the Mahāyānasaṃgraha says: 'Based on these three natures, the three non-natures are established. Therefore, the Buddha (Fo tuo, Buddha) intentionally said that all dharmas have no self-essence. The first is the non-nature of characteristics, the second is the non-nature of inherent existence, and the last is the non-nature of self and dharma grasped due to being apart from the previous ones. The ultimate meaning of these dharmas is also thusness, which is always as its nature, that is, the real nature of only consciousness.' That is, based on the three natures mentioned earlier, the three non-natures mentioned later are established, namely the non-nature of characteristics (xiang wu zixing, no self-essence of characteristics), the non-nature of arising (sheng wu zixing, no self-essence of arising), and the non-nature of ultimate meaning (sheng yi wu zixing, no self-essence of ultimate meaning). Therefore, the Buddha secretly expressed that all dharmas have no self-essence, not that the nature is completely non-existent. Saying 'secret intention' is to show that this is not the ultimate meaning. It refers to the latter two non-natures.
性。雖體非無而有。愚夫于彼增益。妄執。實有我法自性。此即名為遍計所執。為除此執故。佛世尊。于有及無。總說無性。云何依此。而立彼三。謂依此初遍計所執。立相無性。由此體性畢竟無有。如空華故。次依他立生無性。此如幻事。托眾緣生。如妄執自然性故。假說無性。非性全無。依后圓成實。立勝義無性。謂即勝義。由遠離前遍計所執我法性故。假說無性。非性全無。如太虛空。雖遍眾色。而是眾色無性所顯。乃至契經中說無性言。非極了義。諸有智者。不應依之總撥諸法。都無自性。解深密經偈云。相生勝義無自性。如是我皆已顯示。若不知佛此密意。失壞正道不能往。相者。是遍計。生者。是依他。勝義。是圓成。無自性者。於此三性上。皆無妄執我法遍計自然之自性故。若人不知佛密意。於三性上說三無性。破外道小乘我執。便撥菩提涅槃依圓皆無者。即此人失壞正道。不能往至也。此言三性三無性。不是依圓體亦無。但無遍計妄執之我法。故名無性也。是以三性無際。隨一全收。真妄互融。性相無礙。如來一代時教。恒沙義門。密意。總在三性門中。真俗本末。一時收盡。以顯唯識正理。更無異轍。以依他性。是唯識體。從依他起分別。即是遍計。從依他悟真實。即是圓成。由分別故。一分成生
【現代漢語翻譯】 現代漢語譯本 性。雖然本體並非沒有而有，但愚昧的人卻對此增益，虛妄地執著，認為真實存在『我』和『法』的自性。這就被稱為遍計所執（Parikalpita，虛妄分別執著）。爲了去除這種執著，佛世尊對於『有』和『無』，總括地說都是無自性。如何依據這個而建立那三種無自性呢？ 就是依據這最初的遍計所執（Parikalpita），建立相無性（Lakshana-nihsvabhavata，相無自性），因為它的體性畢竟是沒有的，就像空中的花朵一樣。其次，依據依他起（Paratantra，依他起性）建立生無性（Utpatti-nihsvabhavata，生無自性），這就像幻術一樣，依託眾多的因緣而生起，就像虛妄地執著自然性一樣，所以假說為無自性，並非完全沒有自性。依據後面的圓成實（Parinishpanna，圓成實性），建立勝義無性（Paramartha-nihsvabhavata，勝義無自性），就是說，就勝義諦而言，由於遠離了前面遍計所執的『我』和『法』的自性，所以假說為無自性，並非完全沒有自性，就像太虛空，雖然遍佈各種顏色，但是由各種顏色的無自性所顯現。 乃至契經中說『無性』，並非是極了義（Nītārtha，究竟真實之義）。有智慧的人，不應該依據它就總括地否定一切法，認為完全沒有自性。《解深密經》的偈頌說：『相、生、勝義無自性，如是我皆已顯示。若不知佛此密意，失壞正道不能往。』相，就是遍計所執（Parikalpita）。生，就是依他起（Paratantra）。勝義，就是圓成實（Parinishpanna）。無自性，就是在這三種自性上，都沒有虛妄執著的『我』和『法』的遍計自然之自性。 如果有人不知道佛的密意，在這三性上說三種無自性，破除外道和小乘的『我』執，就否定菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅）所依的圓成實性也是沒有的，那麼這個人就喪失了正道，不能到達彼岸。這裡說的三性三無性，不是說依他起性和圓成實性本體也是沒有的，只是沒有遍計所執的虛妄執著的『我』和『法』，所以叫做無自性。 因此，三性是無邊無際的，隨取其一就全部收攝，真和妄互相融合，自性和現象沒有障礙。如來一代時教，恒河沙數般的義理，密意，總是在三性門中。真諦和俗諦，根本和末端，一時全部收盡。用以顯示唯識的正理，更沒有其他的途徑。因為依他起性（Paratantra）是唯識的本體，從依他起性生起分別，就是遍計所執（Parikalpita），從依他起性覺悟真實，就是圓成實（Parinishpanna）。由於分別的緣故，一分成生。
【English Translation】 English version Nature. Although its essence is not non-existent but existent, foolish people augment it with delusion, falsely clinging to the self-nature of 'I' and 'Dharma' as truly existing. This is called Parikalpita (遍計所執, the fully conceptualized nature). To eliminate this clinging, the Buddha-World Honored One, regarding 'existence' and 'non-existence,' generally stated that all are without self-nature. How, based on this, are the three non-self-natures established? It is based on this initial Parikalpita (遍計所執) that Lakshana-nihsvabhavata (相無性, the non-self-nature of characteristics) is established, because its essence is ultimately non-existent, like flowers in the sky. Secondly, based on Paratantra (依他起, the dependent nature), Utpatti-nihsvabhavata (生無性, the non-self-nature of origination) is established. This is like a magical illusion, arising from numerous conditions, like falsely clinging to naturalness, so it is provisionally said to be without self-nature, but it is not entirely without self-nature. Based on the subsequent Parinishpanna (圓成實, the perfected nature), Paramartha-nihsvabhavata (勝義無性, the non-self-nature of ultimate meaning) is established. That is to say, in terms of ultimate truth, because it is far from the self-nature of 'I' and 'Dharma' that is fully conceptualized, it is provisionally said to be without self-nature, but it is not entirely without self-nature, like the great void, which, although pervading all colors, is manifested by the non-self-nature of all colors. Even the sutras say 'without self-nature,' but this is not Nītārtha (了義, definitive meaning). Wise people should not, based on this, generally deny all dharmas, thinking that they are completely without self-nature. The verse in the Samdhinirmocana Sutra says: 'Characteristics, origination, and ultimate meaning are without self-nature; thus, I have already revealed. If one does not know the Buddha's secret intention, one will lose the right path and be unable to reach it.' Characteristics are Parikalpita (遍計所執). Origination is Paratantra (依他起). Ultimate meaning is Parinishpanna (圓成實). Without self-nature means that on these three natures, there is no falsely clung-to, fully conceptualized, natural self-nature of 'I' and 'Dharma.' If someone does not know the Buddha's secret intention, and speaks of the three non-self-natures on these three natures, destroying the 'I' clinging of external paths and the Hinayana, and denies that the perfected nature on which Bodhi (菩提, enlightenment) and Nirvana (涅槃, liberation) depend is also non-existent, then this person has lost the right path and cannot reach the other shore. The three natures and three non-self-natures spoken of here do not mean that the essence of the dependent nature and the perfected nature are also non-existent, but only that there is no falsely clung-to, fully conceptualized 'I' and 'Dharma,' so it is called non-self-nature. Therefore, the three natures are boundless, and taking any one of them encompasses all. Truth and falsehood interpenetrate, and nature and phenomena are without obstruction. The Buddha's teachings throughout his life, the countless meanings, the secret intentions, are all within the gate of the three natures. The true and the conventional, the root and the branch, are all encompassed at once. This is to reveal the correct principle of Vijnanavada (唯識), and there is no other path. Because Paratantra (依他起) is the essence of Vijnana, from the arising of discrimination from Paratantra (依他起) comes Parikalpita (遍計所執), and from the realization of truth from Paratantra (依他起) comes Parinishpanna (圓成實). Because of discrimination, one part becomes birth.
死。由真實故。一分成涅槃。了分別性空。即生死成涅槃。迷真實性有。即涅槃成生死。都是一法隨情。顯義成三。三非三而一理圓。一非一而三性具。卷舒不失。隱顯常如。非一非三。泯性相於實地。而三而一。耀行佈於義天。撮要所歸。莫先斯旨。
問。三能變相。已細披陳。所變之相。如何開演。
答。三能變。謂異熟思量。及了別境。識此是能變自體。所變者。即見相二分。是自體分之所變故。是自體分之用故。說自體。是二分所依。識論云。云何應知。依識所變。假說我法。非別實有。由斯一切唯有識耶。頌曰。是諸識轉變。分別所分別。由此彼皆無。故一切唯識。是諸識者。謂前所說三能變識。及彼心所。皆能變似見相二分。立轉變名。所變見分。說名分別。能取相故。所變相分。名所分別。見所取故。由此正理。彼實我法。離識所變。皆定非有。離能所取。無別物故。非有實物。離二相故。是故一切有為無為。若實若假。皆不離識。唯言。為遮離識實物。非無不離識心所法等。或轉變者。謂諸內識轉似我法。外境相。現此能轉變。即名分別。虛妄分別。為自性故。謂即三界心。及心所。此所執境。名所分別。即所妄執。實我法性。由此分別變似外境。假我法相。彼所分別實我法性。決定皆
【現代漢語翻譯】 現代漢語譯本 死亡。由於真實性的緣故，將（生死）一分為二，一部分成為涅槃，了達分別的自性本空，那麼生死就成為涅槃。迷惑于真實性的存在，那麼涅槃就成為生死。都是同一法隨著情識而變化，從意義上顯現為三（法）。三不是三而是一，道理圓融。一不是一而是三，自性完備。捲起或舒展都不會失去（其本性），隱藏或顯現都是常態。非一非三，在實地上泯滅自性和現象。而三而一，在義理的天空中彰顯修行和分佈。總而言之，最重要的莫過於這個宗旨。
問：三種能變（識）的相狀，已經詳細地闡述過了。那麼所變現的相狀，又該如何展開說明呢？
答：三種能變，指的是異熟識（Alaya-vijñana），思量識（Manas），以及了別境識（Vijñana）。認識到這些是能變的自體。所變現的，就是見分（Darshana-bhaga）和相分（Nimitta-bhaga）這兩部分。因為它們是自體分所變現的，是自體分的作用。所以說自體分，是見分和相分所依賴的基礎。《識論》中說：『如何應當知道，（我法）是依賴於識所變現的，只是假說，並非真實存在？』因此一切都唯有識。頌文說：『是諸識轉變，分別所分別，由此彼皆無，故一切唯識。』『是諸識』，指的是前面所說的三種能變識，以及與它們相應的心所法（Caitasikas）。它們都能變現出類似見分和相分的兩部分，因此立名為『轉變』。所變現的見分，稱為『分別』，因為它能取相。所變現的相分，稱為『所分別』，因為它被見分所取。根據這個正確的道理，那真實的『我』和『法』，離開了識所變現，必定是不存在的。離開了能取和所取，就沒有別的實物存在。沒有離開這兩種相的真實事物。所以一切有為法（Saṃskṛta）和無為法（Asaṃskṛta），無論是真實的還是虛假的，都離不開識。說『唯』，是爲了遮止離開識的真實事物，並非是沒有不離開識的心所法等。或者說，『轉變』，指的是各種內在的識，轉變而呈現出類似『我』和『法』的外境相。這個能轉變的，就叫做『分別』，虛妄分別，是它的自性。也就是三界（Trailokya）的心和心所。這些所執著的境界，叫做『所分別』，也就是所虛妄執著的真實『我』和『法』的自性。由於這種分別變現出類似外境的虛假『我』和『法』的相狀，因此，那些所分別的真實的『我』和『法』的自性，必定都是不存在的。
【English Translation】 English version Death. Because of reality, dividing (birth and death) into two, one part becomes Nirvana, realizing that the nature of discrimination is empty, then birth and death become Nirvana. Deluded by the existence of reality, then Nirvana becomes birth and death. It is all the same Dharma changing with emotions, manifesting as three in meaning. Three is not three but one, the principle is complete and harmonious. One is not one but three, the nature is complete. Rolling up or unfolding will not lose (its nature), hiding or appearing is the norm. Neither one nor three, obliterating nature and phenomena in reality. As three and one, manifesting practice and distribution in the sky of meaning. In short, nothing is more important than this purpose.
Question: The aspects of the three transformations (of consciousness) have been explained in detail. How should the transformed aspects be further elaborated?
Answer: The three transformations refer to Alaya-vijñana (storehouse consciousness), Manas (thinking consciousness), and Vijñana (discriminating consciousness). Recognize that these are the self-nature of the transformers. What is transformed are the two parts, Darshana-bhaga (the seeing aspect) and Nimitta-bhaga (the object aspect). Because they are transformed by the self-nature part, they are the function of the self-nature part. Therefore, it is said that the self-nature part is the basis on which the seeing and object aspects depend. The Treatise on Consciousness-Only says: 'How should it be known that (self and Dharma) are transformed depending on consciousness, and are merely provisional, not truly existent?' Therefore, everything is only consciousness. The verse says: 'These are the transformations of consciousness, discriminating what is discriminated, therefore they are all non-existent, hence everything is only consciousness.' 'These consciousnesses' refer to the three transforming consciousnesses mentioned earlier, as well as the associated Caitasikas (mental factors). They can all transform and manifest aspects similar to the seeing and object aspects, hence the name 'transformation' is established. The transformed seeing aspect is called 'discrimination' because it can grasp the object. The transformed object aspect is called 'what is discriminated' because it is grasped by the seeing aspect. According to this correct principle, the real 'self' and 'Dharma', apart from what is transformed by consciousness, must be non-existent. Apart from the grasper and the grasped, there is no other real thing. There are no real things apart from these two aspects. Therefore, all Saṃskṛta (conditioned) and Asaṃskṛta (unconditioned) dharmas, whether real or false, are inseparable from consciousness. Saying 'only' is to prevent real things that are separate from consciousness, not that there are no mental factors, etc., that are inseparable from consciousness. Or, 'transformation' refers to the various internal consciousnesses transforming and presenting external object aspects similar to 'self' and 'Dharma'. This transformer is called 'discrimination', false discrimination, which is its nature. That is, the mind and mental factors of the Trailokya (three realms). These objects that are clung to are called 'what is discriminated', that is, the nature of the real 'self' and 'Dharma' that are falsely clung to. Because this discrimination transforms and manifests false aspects of 'self' and 'Dharma' similar to external objects, therefore, the nature of those discriminated real 'self' and 'Dharma' must all be non-existent.
無。前引教理。已廣破故。是故一切。皆唯有識。虛妄分別有。極成故。唯既不遮不離識法。故真如等。亦是有性。由斯遠離增減二邊。唯識義成。契會中道。釋云。是諸識轉變者。轉變是改轉義。謂一識體。改轉為二相起。異於自體。即見分有能取之用。相分有質礙之用。由識自體。轉起能取。及有礙故。所變見分。說名分別。能取相故者。前所變中。以所變見分。名為分別。是依他性。能取于所變依他相分故。起種種遍計所執分別。是此識體所變。用。能分別。故名分別。其識體所變依他。性相。分。似所執相分者。名所分別。是前能分別見分之所取相故。非謂識自體能緣。名為分別。起分別見者。識之用也。相見俱依自證起故。唯既不遮不離識法故。真如等亦是有性者。唯言不遮不離識法。真如及心所者。亦不離識。故體皆有。今此位。但遮離識所分別有。不遮不離識真如等有。如理應知。此意既有能變分別識。及所變境依他相分。所分別心外實法等。決定皆無。唯有真如心所等法。皆不離識。亦是實有。遠離增減二邊者。無心外法故。除增益邊。有虛妄心等故。離損減邊。離損減邊故。除撥無如空清辯等說。離增益邊故。除心外有法諸小乘執。唯識義成。契會中道。無偏執故。又諸師所明。總有四分義。一相
【現代漢語翻譯】 現代漢語譯本 前文引用的教理，已經廣泛地破斥了外道邪說。因此，一切事物都只是『識』（Vijñāna，認知）的顯現，是虛妄分別（Kalpana，虛假的區分）所產生的，這是已經確立的道理。『唯』（唯識）既不否定也不脫離『識』的法，所以真如（Tathatā，事物的真實本性）等也是存在的。因此，遠離了增益和損減兩種極端，唯識的意義得以成立，契合了中道（Madhyamā-pratipad，不落兩邊的中正之道）。 解釋說：『這些識的轉變』，轉變是改變和轉化的意思。意思是說，一個識的本體，改變轉化為兩種相的生起，不同於它自身。即見分（Darśana-bhāga，認知的方面）具有能取的作用，相分（Nimitta-bhāga，被認知的方面）具有質礙的作用。由於識的自體，轉化生起能取和有障礙的所變見分，所以稱為『分別』。『能取相故』，前面所變的識中，以所變的見分，名為分別，這是依他性（Paratantra-svabhāva，依賴於其他條件存在的性質）。能取于所變的依他相分，生起種種遍計所執（Parikalpita-svabhāva，虛構的性質）的分別。這是此識的本體所變現的作用，能夠分別，所以名為『分別』。其識的本體所變現的依他性相分，類似於所執的相分，名為『所分別』。是前面能分別的見分所取之相。不是說識的自體能夠緣取，名為分別，這是識的作用。相分和見分都依賴於自證分（Svasaṃvedana-bhāga，自我覺知的方面）而生起。 『唯』既不否定也不脫離『識』的法，所以真如等也是存在的。『唯』這個字不否定也不脫離『識』的法，真如以及心所（Caitasika，心理活動）等，也不脫離識，所以本體都是存在的。現在這個階段，只是否定脫離識的所分別有，不否定不脫離識的真如等有，應該如理地瞭解。這個意思是說，既有能變現分別的識，以及所變現的境，依他的相分，所分別的心外實法等，決定都是沒有的。只有真如、心所等法，都不脫離識，也是真實存在的。遠離增益和損減兩種極端，沒有心外之法，所以排除了增益邊。有虛妄的心等，所以遠離了損減邊。遠離損減邊，所以排除了撥無因果、如同虛空的清辯（Bhāvaviveka，中觀論師）等的說法。遠離增益邊，所以排除了心外有法的諸小乘的執著。唯識的意義得以成立，契合了中道，沒有偏頗的執著。 另外，諸位論師所闡明的，總共有四分義：一、相分（Nimitta-bhāga，被認知的方面）。
【English Translation】 English version The previously cited teachings have extensively refuted the heretical views of external paths. Therefore, all things are merely manifestations of 'Vijñāna' (consciousness), arising from false discriminations ('Kalpana'), which is an established principle. 'Only' (in 'Only Consciousness') neither denies nor separates from the dharmas of 'consciousness,' so 'Tathatā' (suchness, the true nature of things) and others also exist. Therefore, by distancing from the two extremes of addition and subtraction, the meaning of 'Only Consciousness' is established, aligning with the Middle Way ('Madhyamā-pratipad', the path of moderation avoiding extremes). It is explained: 'These transformations of consciousness,' transformation means change and alteration. It means that the essence of one consciousness changes and transforms into the arising of two aspects, different from itself. That is, the 'Darśana-bhāga' (cognitive aspect) has the function of grasping, and the 'Nimitta-bhāga' (object aspect) has the function of obstruction. Because the self-essence of consciousness transforms and arises the grasping and obstructing transformed cognitive aspect, it is called 'discrimination.' 'Because it grasps the object aspect,' among the previously transformed consciousness, the transformed cognitive aspect is called discrimination, which is the 'Paratantra-svabhāva' (dependent nature, the nature of existing dependent on other conditions). It grasps the transformed dependent object aspect, giving rise to various discriminations of 'Parikalpita-svabhāva' (imagined nature, the fabricated nature). This is the function transformed by the essence of this consciousness, capable of discriminating, so it is called 'discrimination.' The dependent nature object aspect transformed by the essence of consciousness, resembling the grasped object aspect, is called 'what is discriminated.' It is the aspect grasped by the previously discriminating cognitive aspect. It is not that the self-essence of consciousness can grasp, called discrimination, this is the function of consciousness. Both the object aspect and the cognitive aspect arise dependent on the 'Svasaṃvedana-bhāga' (self-awareness aspect). 'Only' neither denies nor separates from the dharmas of 'consciousness,' so 'Tathatā' and others also exist. The word 'Only' neither denies nor separates from the dharmas of 'consciousness,' 'Tathatā' and 'Caitasika' (mental activities) and others, also do not separate from consciousness, so the essence all exists. At this stage, it only denies the existence of what is discriminated that is separate from consciousness, it does not deny the existence of 'Tathatā' and others that are not separate from consciousness, it should be understood according to reason. This means that, there is both the consciousness that can transform and discriminate, and the transformed realm, the dependent object aspect, the external real dharmas of what is discriminated, are definitely non-existent. Only 'Tathatā', 'Caitasika' and other dharmas, do not separate from consciousness, and are also truly existent. Distancing from the two extremes of addition and subtraction, there are no dharmas outside of consciousness, so it excludes the side of addition. There are false minds and others, so it distances from the side of subtraction. Distancing from the side of subtraction, so it excludes the sayings of 'Bhāvaviveka' (a Madhyamaka philosopher) and others who deny cause and effect, like emptiness. Distancing from the side of addition, so it excludes the attachments of the various 'Hīnayāna' that there are dharmas outside of consciousness. The meaning of 'Only Consciousness' is established, aligning with the Middle Way, without biased attachments. In addition, what the various masters have elucidated, there are a total of four aspect meanings: 1. 'Nimitta-bhāga' (object aspect).
分。二見分。三自證分。四證自證分。相分有四。一。實相名相。體即真如。是真實相故。二境相名相。為能與根心而為境故。三相狀名相。此唯有為法。有相狀故。通影及質。唯是識之所變。四義相名相。即能詮下所詮義。相分。是于上四種相中。唯取后三相而為相分相。又相分有二。一識所頓變。即是本質。二識等緣境。唯變影緣。不得本質。二見分者。唯識論云。于自所緣。有了別用。此見分有五類。一證見名見。即三根本智見分是。二照燭名見。此通根心。俱有照燭義故。三能緣名見。即通內三分。俱能緣故。四念解名見。以念解所詮義故。五。推度名見。即比量心。推度一切境故。於此五種見中。除五色根。及內二分。余皆見分所攝。三自證分。為能親證自見分緣相分不謬。能作證故。四證自證分。謂能親證第三自證分緣見分不謬故。從所證處得名。此四分義。總以鏡喻。鏡。如自證分。鏡明。如見分。映象。如相分。鏡后弝。如證自證分。此四分。有四師立義。第一安慧菩薩。立一分自證分。識論云。此自證分。從緣所生。是依他起故。故說為有。見相二分。不從緣生。因遍計心。妄執而有。如是二分。情有理無。唯自證分。是依他起性。有種子生。是實有故。見相二分是無。更變起。我法二執。又是無
【現代漢語翻譯】 現代漢語譯本 分。二、見分（能見之部分）。三、自證分（能證明自身的部分）。四、證自證分（能證明自證分的部分）。 相分（所觀察、認識的對象）有四種：一、實相名相（本體即是真如，因為是真實之相的緣故）；二、境相名相（作為能與根、心相對的境界的緣故）；三、相狀名相（唯有為法才有相狀，普遍存在於影像和實體之中，僅僅是識所變現的）；四、義相名相（即能詮釋和所詮釋的意義）。相分，是在以上四種相中，只取后三種相作為相分的相。 另外，相分有兩種：一是識所頓然變現的，即是本質；二是識所平等緣取的境界，僅僅變現影像，不能緣取本質。 二、見分：唯識論說：『對於自己所緣取的對象，具有了別的作用。』這種見分有五類：一、證見名見（即三根本智的見分）；二、照燭名見（普遍存在於根和心中，都具有照燭的意義）；三、能緣名見（普遍存在於內三分，都能緣取對像）；四、念解名見（以念和理解所詮釋的意義）；五、推度名見（即比量心，推度一切境界）。在這五種見中，除了五色根和內二分，其餘都屬於見分所攝。 三、自證分：爲了能夠親自證明自己的見分緣取相分沒有錯誤，能夠作為證明的緣故。 四、證自證分：是指能夠親自證明第三自證分緣取見分沒有錯誤。從所證明之處得名。 這四分的意義，可以用鏡子來比喻：鏡子，如同自證分；鏡子的光明，如同見分；鏡中的影像，如同相分；鏡子後面的把手，如同證自證分。 這四分，有四位論師立義。第一位是安慧菩薩，立一分自證分。識論說：『這個自證分，是從因緣所生的，是依他起性。』所以說是有的。見分和相分，不是從因緣所生，而是因為遍計心妄執而有。像這樣的二分，情有理無。只有自證分，是依他起性，有種子生，是真實存在的緣故。見分和相分是沒有的，更會變起我法二執，又是沒有的。
【English Translation】 English version Division. Second, the 'Seeing' aspect (the part that sees). Third, the 'Self-Awareness' aspect (the part that proves itself). Fourth, the 'Witnessing Self-Awareness' aspect (the part that proves the 'Self-Awareness' aspect). The 'Object' aspect (the object of observation and cognition) has four types: First, the 'Reality-Aspect Name' (its essence is Suchness, because it is the aspect of reality); Second, the 'Object-Aspect Name' (because it serves as the realm that can be related to the roots and mind); Third, the 'Appearance-Aspect Name' (only conditioned dharmas have appearances, universally present in images and entities, merely manifested by consciousness); Fourth, the 'Meaning-Aspect Name' (that is, the meaning that can be explained and the meaning that is explained). The 'Object' aspect, among the above four aspects, only takes the latter three aspects as the aspect of the 'Object' aspect. In addition, the 'Object' aspect has two types: one is the sudden manifestation of consciousness, which is the essence; the other is the realm equally grasped by consciousness, merely manifesting images, unable to grasp the essence. Second, the 'Seeing' aspect: The Treatise on Consciousness-Only states: 'Regarding the object it grasps, it has the function of discernment.' This 'Seeing' aspect has five categories: First, the 'Witnessing-Seeing Name' (that is, the 'Seeing' aspect of the Three Fundamental Wisdoms); Second, the 'Illuminating-Seeing Name' (universally present in the roots and mind, both having the meaning of illumination); Third, the 'Grasping-Seeing Name' (universally present in the inner three aspects, all able to grasp objects); Fourth, the 'Conceptualizing-Seeing Name' (using conception and understanding to explain the meaning); Fifth, the 'Inferring-Seeing Name' (that is, the inferential mind, inferring all realms). Among these five types of 'Seeing', except for the five sense roots and the inner two aspects, the rest are included in the 'Seeing' aspect. Third, the 'Self-Awareness' aspect: In order to be able to personally prove that one's own 'Seeing' aspect grasping the 'Object' aspect is not mistaken, it can serve as proof. Fourth, the 'Witnessing Self-Awareness' aspect: Refers to being able to personally prove that the third 'Self-Awareness' aspect grasping the 'Seeing' aspect is not mistaken. Named from the place of proof. The meaning of these four aspects can be compared to a mirror: The mirror is like the 'Self-Awareness' aspect; the brightness of the mirror is like the 'Seeing' aspect; the image in the mirror is like the 'Object' aspect; the handle behind the mirror is like the 'Witnessing Self-Awareness' aspect. Regarding these four aspects, there are four masters who established their meanings. The first is Bodhisattva Anhui, who established the one-aspect 'Self-Awareness' aspect. The Treatise on Consciousness-Only states: 'This 'Self-Awareness' aspect is born from conditions, it is of dependent origination.' Therefore, it is said to exist. The 'Seeing' aspect and the 'Object' aspect are not born from conditions, but are due to the mind's false clinging. These two aspects exist in sentiment but not in reason. Only the 'Self-Awareness' aspect is of dependent origination, born from seeds, and is truly existent. The 'Seeing' aspect and the 'Object' aspect do not exist, and will further transform into the two attachments of self and dharma, and are also non-existent.
。以無似無。若準護法菩薩。即是以有似無。見相二分是有體。變起。我法二執是無體故。安慧引楞伽經云。三界有漏心心所。皆是虛妄分別。為自性故。故知八識見相二分。皆是遍計妄執有。故唯有自證一分。是依他起性。是實有故。密嚴經偈云。愚夫所分別。外境實皆無。習氣擾濁心。故似彼而轉。故知但是愚夫依實自證分上。起遍計妄情。變似無體二分現故。理實二分。無其實體。但是愚夫不了。妄執為實故。所以論云。凡夫執有。聖者達無。
問。若言相見二分是假者。且如大地山河。是相分收。現見是實。如何言假耶。
答。雖見山河等是實。元是妄執有外山河大地等。理實而論。皆不離自證分故。所以楞伽經偈云。由自心執著。心似外境轉。彼所見非有。是故說唯心。故知離自證分外。無實見相二分。第二難陀論師。立二分成唯識者。初標宗者。即一切心生。皆有見相二分。見相二分。是能所二緣也。若無相分牽心。心法無由得生。若無能緣見分。誰知有所緣相分耶。即有境有心。等成唯識也。見分為能變。相分是所變。能所得成。須具二分。見分相分。是依他起性。有時緣獨影境。即同種生。有時緣帶質境。即別種生。從種生故。非遍計也。若不許者。諸佛不應現身土等種種影像也。安慧
【現代漢語翻譯】 現代漢語譯本：以『無』來比擬『無』。如果按照護法菩薩的觀點，那就是以『有』來比擬『無』。見分和相分是有實體的，是變現產生的。我執和法執是沒有實體的。安慧引用《楞伽經》說：『三界有漏的心和心所，都是虛妄分別，是其自性。』因此可知八識的見分和相分，都是遍計所執的『有』，所以只有自證分是依他起性，是真實存在的。密嚴經的偈頌說：『愚夫所分別，外境實皆無，習氣擾濁心，故似彼而轉。』因此可知只是愚夫依實在的自證分上，生起遍計妄情，變現出看似沒有實體的見分和相分。理智上來說，見分和相分沒有其實體，只是愚夫不明白，妄執為真實。所以論中說：『凡夫執著為有，聖者通達為無。』 問：如果說相分和見分是虛假的，那麼像大地山河，是相分所包含的，現在親眼見到是真實的，怎麼說是虛假的呢？ 答：雖然見到山河等是真實的，原本是妄執有外在的山河大地等。理智上來說，都不離自證分。所以《楞伽經》的偈頌說：『由自心執著，心似外境轉，彼所見非有，是故說唯心。』因此可知離開自證分外，沒有真實的見分和相分。第二，難陀論師，立二分而成唯識的觀點是：最初標明宗旨，就是一切心生起，都有見分和相分。見分和相分，是能緣和所緣兩種緣。如果沒有相分牽引心，心法就沒有理由產生。如果沒有能緣的見分，誰知道有所緣的相分呢？就是有境和有心，等同於成立唯識。見分是能變，相分是所變，能變和所變相互成就，必須具備見分和相分。見分和相分，是依他起性。有時緣獨影境，就是同一種子生起。有時緣帶質境，就是不同種子生起。從種子生起，不是遍計所執。如果不允許這種說法，諸佛就不應該顯現身土等種種影像了。安慧
【English Translation】 English version: To liken 'non-existence' to 'non-existence'. If according to the view of Bodhisattva Dharmapala (protector of Dharma), it is to liken 'existence' to 'non-existence'. The seeing-aspect (見分, jianfen) and object-aspect (相分, xiangfen) have substance, arising from transformation. The attachment to self (我執, wozhi) and attachment to Dharma (法執, fazhi) are without substance. Anhui (安慧, a commentator) quotes the Laṅkāvatāra Sūtra (楞伽經, Lengqie Jing) saying: 'The afflicted minds and mental functions of the Three Realms (三界, Sanjie) are all false discriminations, being their very nature.' Therefore, it is known that the seeing-aspect and object-aspect of the Eight Consciousnesses (八識, bashi) are all conceptual fabrications of 'existence', so only the self-awareness aspect (自證分, zizhengfen) is of dependent nature (依他起性, yitaqixing), and is truly existent. A verse from the Śrīmālādevī Siṃhanāda Sūtra (密嚴經, Miyan Jing) says: 'What fools discriminate, external objects are truly non-existent; habitual energies disturb and cloud the mind, thus it seems to turn towards them.' Therefore, it is known that it is only the fools who, relying on the real self-awareness aspect, give rise to conceptual fabrications, transforming and manifesting the seeing-aspect and object-aspect that seem to be without substance. In truth, the seeing-aspect and object-aspect have no real substance, but fools do not understand this, falsely clinging to them as real. Therefore, the treatise says: 'Ordinary people cling to existence, sages realize non-existence.' Question: If it is said that the object-aspect and seeing-aspect are false, then like the great earth, mountains, and rivers, which are included in the object-aspect, and are seen as real, how can they be said to be false? Answer: Although seeing mountains, rivers, etc., as real, originally it is a false clinging to external mountains, rivers, great earth, etc. In truth, they do not depart from the self-awareness aspect. Therefore, a verse from the Laṅkāvatāra Sūtra says: 'Due to the mind's clinging, the mind seems to turn towards external objects; what is seen by them is not existent, therefore it is said to be only mind.' Therefore, it is known that apart from the self-awareness aspect, there are no real seeing-aspect and object-aspect. Secondly, the view of Nanda (難陀, a commentator) establishing the Two Aspects to accomplish Consciousness-Only (唯識, Weishi) is: initially stating the principle, that is, all arising of mind has a seeing-aspect and an object-aspect. The seeing-aspect and object-aspect are the two conditions of the perceiver and the perceived. If there is no object-aspect pulling the mind, the mind-dharma has no reason to arise. If there is no seeing-aspect that can perceive, who knows that there is an object-aspect to be perceived? That is, having an object and having a mind, equally establishes Consciousness-Only. The seeing-aspect is the transformer, the object-aspect is what is transformed; the transformer and what is transformed accomplish each other, requiring both the seeing-aspect and the object-aspect. The seeing-aspect and object-aspect are of dependent nature. Sometimes they condition a solitary shadow object (獨影境, duyingjing), which arises from the same seed. Sometimes they condition a reflected object (帶質境, daizhijing), which arises from different seeds. Arising from seeds, it is not a conceptual fabrication. If this is not allowed, the Buddhas should not manifest various images such as bodies and lands. Anhui
卻難。汝若立相分。豈不心外有境。何名唯識。難陀言。見分是能緣。相分是所緣。攝所從能。還是唯識。又汝若言無相分。則所立一分唯識不成。何以故。安慧執相分是妄情有。即第八所緣識中相分種子。是相分攝。即種子是能生自證現行。親因緣法。若種子相分是妄情者。何妨所生現行自證分。亦是妄情。不違種子識義也。若不許自證分是妄情者。即能生種子亦是實有。即因果皆實。證相分亦是實有。既有相分。即有見分。能所既成。即二分成立唯識也。又五根是第八識相分。若相分是遍計。豈有遍計根。能發生五識也。安慧云。不假五根發生五識。五識俱自從種子生也。
問。若不假根發生。但從種子生者。汝許五識種子。是第八相分不。
答。許是第八相分。難。既爾。即種子是遍計。能生五識。亦是遍計也。安慧救云。種子但是第八識上氣分。有生現行功能故。假名種子。但是習氣之異名。非實也。難。諸聖教從種子生者名實。依他立者名假。豈有假種子生實現行。若是假種子者。如何親報自果耶。若種子是假法者。即因中第八識因緣變義不成。若非因緣變者。即違一切。安慧絕救。既有能所二緣者。皆是實依他起性者。即知見相。是實。引證者。密嚴經云。一切唯有覺。所覺義皆無。能覺所
【現代漢語翻譯】 現代漢語譯本 卻很難。如果你設立相分（Xiangfen，現象），豈不是心外有境？這怎麼能稱為唯識（Weishi，Consciousness-only）呢？難陀（Nanda）說：『見分（Jianfen，perception）是能緣（Nengyuan，that which cognizes），相分（Xiangfen，phenomena）是所緣（Suoyuan，that which is cognized）。攝所從能，還是唯識。』又如果你說沒有相分，那麼你所立的一分唯識就不能成立。為什麼呢？安慧（Anhui）認為相分是妄情所生，即第八識（Alaya-vijnana，阿賴耶識）所緣識中的相分種子，是相分所攝。即種子是能生自證現行（Zizheng xianxing，self-awareness）的親因緣法（Qinyin yuanfa，direct causal condition）。如果種子相分是妄情，那麼所生的現行自證分，為什麼不能是妄情呢？這不違背種子識的意義。如果不允許自證分是妄情，那麼能生種子的也是實有。即因果皆實，證明相分也是實有。既然有相分，即有見分。能所既然成立，即二分成立唯識。 又五根（Wugen，five sense organs）是第八識的相分。如果相分是遍計（Bianji，conceptual construction），怎麼會有遍計根能發生五識（Wushi，five consciousnesses）呢？安慧說：『不需要五根發生五識，五識都是從種子生的。』 問：如果不假借五根發生，只是從種子生，你允許五識種子是第八識的相分嗎？ 答：允許是第八識的相分。難：既然這樣，即種子是遍計，能生五識，也是遍計。安慧辯解說：『種子只是第八識上的氣分，有生現行的功能，所以假名為種子，只是習氣（Xiqi，habitual energy）的異名，不是真實的。』難：諸聖教中從種子生的是實，依他立的是假。怎麼會有假種子生實現行？如果是假種子，如何親報自果呢？如果種子是假法，那麼因中第八識因緣變義就不能成立。如果不是因緣變，就違背一切。安慧無話可說。既然有能所二緣，都是實依他起性（Yita qixing，dependent origination），即知見相是實。引證：密嚴經（Miyan Jing，Ghanavyuha Sutra）說：『一切唯有覺，所覺義皆無，能覺所』
【English Translation】 English version It is difficult. If you establish the aspect of phenomena (Xiangfen), wouldn't there be an external realm outside the mind? How can this be called Consciousness-only (Weishi)? Nanda said, 'The perception aspect (Jianfen) is that which cognizes (Nengyuan), and the phenomena aspect (Xiangfen) is that which is cognized (Suoyuan). Subsuming the cognized under the cognizer is still Consciousness-only.' Furthermore, if you say there is no phenomena aspect, then the one-aspect Consciousness-only you establish cannot be established. Why? Anhui holds that the phenomena aspect is produced by deluded emotions, that is, the seed of the phenomena aspect in the eighth consciousness (Alaya-vijnana), which is included in the phenomena aspect. That is, the seed is the direct causal condition (Qinyin yuanfa) for producing the self-awareness manifestation (Zizheng xianxing). If the seed of the phenomena aspect is deluded emotion, then why can't the manifested self-awareness aspect that is produced also be deluded emotion? This does not contradict the meaning of seed consciousness. If it is not allowed that the self-awareness aspect is deluded emotion, then that which produces the seed is also real. That is, both cause and effect are real, proving that the phenomena aspect is also real. Since there is a phenomena aspect, there is a perception aspect. Since the cognizer and the cognized are established, the two aspects establish Consciousness-only. Furthermore, the five sense organs (Wugen) are the phenomena aspect of the eighth consciousness. If the phenomena aspect is conceptual construction (Bianji), how can there be conceptually constructed sense organs that can give rise to the five consciousnesses (Wushi)? Anhui said, 'The five consciousnesses do not arise through the five sense organs; all five consciousnesses arise from seeds.' Question: If they do not arise through the sense organs but only from seeds, do you allow that the seeds of the five consciousnesses are the phenomena aspect of the eighth consciousness? Answer: I allow that they are the phenomena aspect of the eighth consciousness. Objection: In that case, the seeds are conceptual construction, and that which produces the five consciousnesses is also conceptual construction. Anhui defended, 'The seeds are merely the energy aspect on the eighth consciousness, having the function of producing manifestation, so they are falsely named seeds, merely a different name for habitual energy (Xiqi), not real.' Objection: In the teachings of the sages, that which arises from seeds is real, and that which is established dependently is false. How can false seeds produce real manifestation? If the seeds are false dharmas, then the meaning of the eighth consciousness transforming through conditions in the cause cannot be established. If it is not transformation through conditions, then it contradicts everything. Anhui was speechless. Since there are both cognizer and cognized conditions, and both are real dependent origination (Yita qixing), then the aspects of knowledge and perception are real. Citation: The Ghanavyuha Sutra (Miyan Jing) says, 'All is only awareness; the meaning of what is aware of is non-existent; that which is aware and that which is'
覺分。各自然而轉。釋云。一切唯有覺者。即唯識也。所覺義皆無者。即心外妄執實境是無。能覺所覺分者。能覺是依他實見分。所覺是依他實相分。各自然而轉者。見分從心種子生。相分從相分種子生起。故知須立二分。唯識方成。會相違者。安慧難云。若爾。前來密嚴楞伽二文。如何通會。正會者。前來經文。不是證一分。但遮執心外實有我法等。亦不遮相分不離心。第三陳那菩薩立三分。非前師。安慧立一分。即但有體而無用。難陀立見相二分。但有用而無體。皆互不足。立理者。謂立量果義。論云。能量。所量。量果別故。相見必有所依體故。相分為所量。見分為能量。即要自證分。為證者。是量果也。喻如尺量絹時。絹。為所量。尺人。為能量。記數之智。名為量果。今見分緣相分不錯。皆由自證分為作果故。今眼識見分緣青時。定不緣黃也。如見分緣不曾見境。忽然緣黃境時。即定不緣青。若無自證分。即見分不能自記憶。故知須立三分。若無自證分。即相見亦無。若言有二分者。即須定有自證分。自證分喻如牛頭。二角喻相見二分。集量論頌云。似境相所量。能取相自證。釋云。似境相所量者。即相分似外境現。能取相自證者。能取相者。即是見分。能取相分故。自證。即是體也。第四護法菩薩。立四
【現代漢語翻譯】 現代漢語譯本 覺分：各自按照其自然規律運轉。 解釋：一切都唯有覺者（覺悟者），這就是唯識的含義。所覺的意義都是虛無的，指的是心外虛妄執著的真實境界是不存在的。能覺和所覺的區分在於，能覺是依他起性的實見分，所覺是依他起性的實相分。各自按照其自然規律運轉，指的是見分從心的種子生起，相分從相分的種子生起。因此，必須建立二分，唯識才能成立。 調和矛盾：安慧提出疑問，如果這樣，那麼之前的《密嚴經》、《楞伽經》中的說法如何解釋？正確的調和是，之前的經文並不是爲了證明只有一分，而是爲了遮止執著心外實有我法等，但也沒有遮止相分不離心。陳那菩薩立三分，與之前的觀點不同。安慧立一分，只有體而沒有用。難陀立見相二分，只有用而沒有體，都不完備。建立理論的人，建立了量和果的意義。論中說，能量、所量、量果是不同的，相分和見分必定有所依賴的體。相分是所量，見分是能量，因此需要自證分作為證明者，這就是量果。比如用尺子量絹時，絹是所量，尺子是能量，記錄數字的智慧是量果。現在見分緣相分沒有錯誤，都是因為自證分作為結果。現在眼識的見分緣青色時，一定不會緣黃色。如果見分緣不曾見過的境界，忽然緣黃色境界時，一定不會緣青色。如果沒有自證分，見分就不能自己記憶。因此，必須建立三分。如果沒有自證分，相分和見分也就不存在了。如果說有二分，就必須有自證分。自證分就像牛頭，兩個角就像相分和見分。 《集量論》頌詞說：『相似於境的相是所量，能取相的是自證。』 解釋：『相似於境的相是所量』，指的是相分相似於外境顯現。『能取相的是自證』，能取相的是見分，能取相分，自證就是體。第四，護法菩薩立四分。
【English Translation】 English version The 'Awareness Division' (覺分, Jue Fen): Each operates according to its own nature. Explanation: Everything exists only in the Awakened One, which is the meaning of 'Only Consciousness' (唯識, Wei Shi). The meaning of what is perceived is all emptiness, referring to the false clinging to a real external realm outside the mind as non-existent. The distinction between the 'perceiver' (能覺, Neng Jue) and the 'perceived' (所覺, Suo Jue) lies in that the perceiver is the 'dependent nature' (依他, Yi Ta) of the real 'seeing division' (見分, Jian Fen), and the perceived is the 'dependent nature' of the real 'appearance division' (相分, Xiang Fen). Each operates according to its own nature, meaning that the seeing division arises from the seeds of the mind, and the appearance division arises from the seeds of the appearance division. Therefore, it is necessary to establish two divisions for 'Only Consciousness' to be established. Reconciling Contradictions: Anhui (安慧, An Hui) raises the question, if this is the case, how can the previous statements in the Samdhinirmocana Sutra (密嚴經, Mi Yan Jing) and the Lankavatara Sutra (楞伽經, Leng Jia Jing) be explained? The correct reconciliation is that the previous sutra texts were not to prove that there is only one division, but to prevent clinging to the real existence of self and dharma outside the mind, but it did not prevent the appearance division from being inseparable from the mind. Dignāga (陳那, Chen Na) Bodhisattva established three divisions, which is different from the previous views. Anhui established one division, which only has substance but no function. Nanda (難陀, Nan Tuo) established two divisions of seeing and appearance, which only have function but no substance, and both are incomplete. Those who establish the theory establish the meaning of measure and result. The treatise says that the measurer, the measured, and the result of measurement are different, and the appearance division and the seeing division must have a dependent substance. The appearance division is the measured, and the seeing division is the measurer, so the 'self-awareness division' (自證分, Zi Zheng Fen) is needed as the prover, which is the result of measurement. For example, when measuring silk with a ruler, the silk is the measured, the ruler is the measurer, and the wisdom of recording numbers is the result of measurement. Now the seeing division's connection with the appearance division is not wrong, all because the self-awareness division acts as the result. Now, when the seeing division of the eye consciousness connects with blue, it will definitely not connect with yellow. If the seeing division connects with a realm that has never been seen before, and suddenly connects with a yellow realm, it will definitely not connect with blue. Without the self-awareness division, the seeing division cannot remember itself. Therefore, it is necessary to establish three divisions. Without the self-awareness division, the appearance division and the seeing division would not exist. If it is said that there are two divisions, there must be a self-awareness division. The self-awareness division is like the head of an ox, and the two horns are like the appearance division and the seeing division. The verse in the Compendium on Valid Cognition (集量論, Ji Liang Lun) says: 'The appearance resembling the realm is the measured, and the one that can grasp the appearance is self-awareness.' Explanation: 'The appearance resembling the realm is the measured' refers to the appearance division resembling the external realm. 'The one that can grasp the appearance is self-awareness' refers to the seeing division that can grasp the appearance division, and self-awareness is the substance. Fourth, Dharmapala (護法, Hu Fa) Bodhisattva established four divisions.
分。立宗者。心心所若細分別。應有四分。立理者。若無第四分。將何法與第三分為量果耶。汝陳那立三分者。為見分有能量了境用故。即將自證分為量果。汝自證分亦有能量照境故。即將何法。與能量自證分為量果耶。即須將第四證自證分。為第三份量果也。引證。密嚴經偈云。眾生心二性。內外一切分。所取能取纏。見種種差別。心二性者。即是內二分為一性。見相二分為第二性。即心境內外二性。能取纏者。即是能緣粗動。是能緣見分。所取纏者。即是相縛。所緣縛也。見種種差別者。見分通三量。有此義。故言見種種差別。前二師。皆非全不正。第三師陳那三分。似有體用。若成量者。于中道理猶未足。即須更立第四分。相分為所量。見分為能量。即將自證分為量果。若將見分為所量。自證分為能量。即更將何法為量果。故知將證自證分為量果。方足也。見分外緣虛疏。通比非二量。故。即不取見分為自證量果。內二分唯現量。故互為果無失。夫為量果者。須是現量。方為量果。比。非。定非量果。喻如作保證人。須是敦直者。方為證。若略虛人不能堪為保證。又前五識。與第八見分。雖是現量。以外緣。即非量果。夫量果者。須內緣故。方為量果。又第七識。雖是內緣。是非量也。亦不可為量果。夫為量果
者。具二義。一現量。二內緣。又果中后得見分。雖是現量。內緣時。變影緣。故非量果。即須具三義。又果中根本智見分。雖親證真如。不變影故。是心用故。非量果。即須具心體。須具四義。一現量。二內緣。三不變影。四是心體。方為量果。又論云。如是四分。或攝為三。第四攝入自證分故。或攝為二。后三俱是能緣性故。皆見分攝。此言見者。是能緣義。或攝為一體無別故。如入楞伽經云。由自心執著。心似外境轉。彼所見非有。是故說唯心。如是處處。說唯一心。此一心言。亦攝心所故。釋云。如是處處唯一心者。外境無故。唯有一心。內執著故。似外境轉。定無外境。許有自心。不離心故。總名一識。心所與心相應。色法心之所變。真如識之實性。又皆不離識故。併名唯識。又清涼記引論。釋第四證自證分。若無此者。誰證第三。心分既同。應皆證故。釋曰。見分是心分。須有自證分。自證是心分。應有第四證。論又云。自證分應無有果。諸能量者。皆有果故。釋曰。見分是能量。須有自證果。自證量見分。須有第四果。恐彼救云。卻用見分為第三果。故次論云。不應見分是第三果。見分或時非量攝故。由此見分不證第三。證自體者。必現量故。又意明見分通於三量。三量者。謂現量。比量。非量。即明
【現代漢語翻譯】 『者』，具備兩種含義：一是現量（pratyakṣa，直接的認知），二是內緣（內在的認知對像）。此外，在果（結果）中，后得智（pṛṣṭhalabdha-jñāna，證悟后獲得的智慧）的見分（darśana-bhāga，認識的主體），雖然是現量，但在內緣時，會變現影像作為所緣，因此不是量果（pramāṇa-phala，有效認知的果）。 因此，成為量果必須具備三種含義。此外，在果中，根本智（mūla-jñāna，根本的智慧）的見分，雖然親證真如（tathatā，事物的真實本性），但不變現影像，而且是心用（心的作用），因此不是量果。也就是說，必須具備心體（心的本體），需要具備四種含義：一是現量，二是內緣，三是不變現影像，四是心體，才能成為量果。 此外，《瑜伽師地論》中說：『如是四分（四種部分），或者可以歸攝為三種，因為第四分（自證分，sva-saṃvedana-bhāga，自我認知的部分）攝入自證分中。或者可以歸攝為二種，因為后三種（見分、相分、自證分）都是能緣性（能夠認知的性質），都屬於見分。』這裡所說的『見』，是能緣的意思。或者可以歸攝為一體，因為沒有差別。如《入楞伽經》（Laṅkāvatāra Sūtra）所說：『由自心執著，心似外境轉，彼所見非有，是故說唯心。』像這樣處處都說唯一心。這『一心』的說法，也包括心所（caitasika，心的作用）。 解釋說：『像這樣處處說唯一心，是因為外境不存在，只有一心。因為內心的執著，心好像外境一樣運轉。』一定沒有外境，允許有自心，不離心。總名為一識（vijñāna，意識）。心所與心相應，色法（rūpa，物質現象）是心所變現的，真如是識的真實體性。又因為都不離識，所以都名為唯識（vijñānamātra，唯有意識）。 此外，清涼澄觀的《華嚴經疏鈔》引用論典，解釋第四證自證分（sva-saṃvedana-bhāga，自我認知的部分）：『如果沒有這個，誰來證明第三分（自證分）？心分既然相同，應該都能證明。』解釋說：『見分是心分，必須有自證分。自證是心分，應該有第四證。』論中又說：『自證分應該沒有果，因為所有能量者（能夠認知的主體）都有果。』解釋說：『見分是能量，必須有自證果。自證量見分，必須有第四果。』 恐怕有人辯解說：『可以用見分作為第三果。』所以論中接著說：『不應該用見分作為第三果，因為見分有時不屬於量（有效認知）的範疇。』由此可見，見分不能證明第三分。證明自體（自身）的，必定是現量。』又說明見分貫通於三量。三量是指現量、比量（anumāna，推論的認知）、非量（無效認知）。這就說明了。
【English Translation】 『者』 (zhe), possesses two meanings: first, pratyakṣa (direct cognition); second, internal object of cognition. Furthermore, in the result (phala), the darśana-bhāga (cognitive aspect) of pṛṣṭhalabdha-jñāna (wisdom attained after enlightenment), although being pratyakṣa, transforms into an image as the object of cognition during internal cognition, thus it is not a pramāṇa-phala (fruit of valid cognition). Therefore, to be a pramāṇa-phala, it must possess three meanings. Furthermore, in the result, the darśana-bhāga of mūla-jñāna (fundamental wisdom), although directly realizing tathatā (the true nature of things), does not transform into an image, and it is a function of the mind (citta-vṛtti), thus it is not a pramāṇa-phala. That is, it must possess the essence of mind (citta-svabhāva), requiring four meanings: first, pratyakṣa; second, internal object of cognition; third, not transforming into an image; fourth, being the essence of mind, to become a pramāṇa-phala. Furthermore, the Yogācārabhūmi-śāstra states: 『These four aspects can be summarized into three, because the fourth aspect (sva-saṃvedana-bhāga, self-awareness aspect) is included in the self-awareness aspect. Or it can be summarized into two, because the latter three (darśana-bhāga, nimitta-bhāga, sva-saṃvedana-bhāga) are all of the nature of being able to cognize, all belonging to the darśana-bhāga.』 The 『seeing』 mentioned here means the ability to cognize. Or it can be summarized into one, because there is no difference. As the Laṅkāvatāra Sūtra states: 『Due to the clinging of one's own mind, the mind seems to turn towards external objects; what it sees is not real, therefore it is said to be only mind.』 Like this, everywhere it is said to be only mind. This statement of 『only mind』 also includes caitasika (mental functions). The explanation says: 『Like this, everywhere it is said to be only mind, because external objects do not exist, there is only one mind. Because of the clinging of the inner mind, the mind seems to operate like external objects.』 There are definitely no external objects, allowing for the existence of one's own mind, not separate from the mind. It is collectively called one vijñāna (consciousness). Caitasika corresponds to the mind, rūpa (material phenomena) is transformed by the mind, tathatā is the true nature of consciousness. And because they are all not separate from consciousness, they are all called vijñānamātra (consciousness-only). Furthermore, Qingliang Chengguan's commentary on the Avataṃsaka Sūtra quotes a treatise, explaining the fourth sva-saṃvedana-bhāga (self-awareness aspect): 『If there is no this, who will prove the third aspect (self-awareness aspect)? Since the aspects of the mind are the same, they should all be able to prove.』 The explanation says: 『The darśana-bhāga is an aspect of the mind, there must be a self-awareness aspect. Self-awareness is an aspect of the mind, there should be a fourth proof.』 The treatise also states: 『The self-awareness aspect should have no result, because all those who can cognize have a result.』 The explanation says: 『The darśana-bhāga is able to cognize, there must be a self-awareness result. The self-awareness measures the darśana-bhāga, there must be a fourth result.』 Fearing that someone might argue: 『The darśana-bhāga can be used as the third result.』 Therefore, the treatise continues: 『The darśana-bhāga should not be used as the third result, because the darśana-bhāga sometimes does not belong to the category of pramāṇa (valid cognition).』 From this, it can be seen that the darśana-bhāga cannot prove the third aspect. What proves the self (itself) must be pratyakṣa.』 It also explains that the darśana-bhāga pervades the three pramāṇas. The three pramāṇas refer to pratyakṣa, anumāna (inferential cognition), and apramāṇa (invalid cognition). This explains that.
見緣相時。或是非量。不可非量法。為現量果。或見緣相。是于比量。及緣自證。復是現量。故自證是心體。得與比量非量而為果。見分非心體。不得與自證而為其量果故。不得見分證於第三。證自體者。必現量故。第三四分。既是現量。故得相證。無無窮失。意云。若以見分為能量。但用三分亦得足矣。若以見分為所量。必須第四為量果。若通作喻者。絹如所量。尺如能量。智為量果。即自證分。若尺為所使。智為能使。何物用智。即是於人。如證自證分。人能用智。智慧使人。故能更證。亦如明鏡。映象為相。鏡明為見。鏡面如自證。鏡背如證自證。面依于背。背復依面。故得互證。亦可以銅為證自證。鏡依于銅。銅依于鏡。
宗鏡錄卷第六十
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第六十一
慧日永明寺主智覺禪師延壽集
夫四分義。以何為體性。
答。相分。所變色。心為體性。若內三分。即用現行心所為體。
問。果位之中親證真如。無有境界。若四智緣境之時。為具四分不。
答。定有見分照前境故。有自證分。通照見分。亦有證自證分。照自證分故。相分者。佛地論云。如是所說四智
【現代漢語翻譯】 現代漢語譯本 觀察緣起之相時，有時是正確的衡量（是量），有時是不正確的衡量（非量）。不能以不正確的衡量作為現量的結果。或者觀察緣起之相，對於比量和緣自證來說，又是現量。所以自證是心之本體，可以與比量、非量作為結果。見分不是心之本體，不能與自證作為其衡量的結果。因此，見分不能證於第三分。能夠證自體的一定是現量。第三分和第四分既然是現量，所以可以互相印證，不會有無窮的過失。意思是說，如果以見分作為能量，那麼只用三分也可以足夠了。如果以見分作為所量，那麼必須有第四分作為量果。如果通俗地作比喻，絹就像所量，尺就像能量，智慧就像量果，也就是自證分。如果尺是被使用的，智慧是能使用的，什麼東西使用智慧呢？那就是人。就像印證自證分一樣，人能夠使用智慧，智慧能夠使用人，所以能夠互相印證。也像明鏡一樣，映象為相，鏡子的明亮為見，鏡面就像自證，鏡背就像證自證。鏡面依靠鏡背，鏡背又依靠鏡面，所以可以互相印證。也可以用銅來比喻證自證，鏡子依靠銅，銅依靠鏡子。
《宗鏡錄》卷第六十
戊申年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第六十一
慧日永明寺主智覺禪師延壽集
四分義中，以什麼作為體性？
回答：相分，所變之色，心作為體性。如果是內在的三分，就用現行之心所作為體性。
問：在果位之中，親自印證真如，沒有境界。如果四智緣境之時，是否具備四分？
答：一定有見分照見前面的境界，所以有自證分，普遍照見見分，也有證自證分，照見自證分。相分，《佛地論》說，像這樣所說的四智。
【English Translation】 English version When observing the characteristics of dependent origination, sometimes it is a correct measurement (pramana), and sometimes it is an incorrect measurement (apramana). An incorrect measurement cannot be the result of direct perception (pratyaksha). Or, observing the characteristics of dependent origination, for inference (anumana) and self-awareness (svasamvedana), it is also direct perception. Therefore, self-awareness is the essence of the mind, and it can be the result of inference and non-inference. The perceived aspect (drishya bhaga) is not the essence of the mind, and it cannot be the result of self-awareness as its measurement. Therefore, the perceived aspect cannot verify the third aspect. That which can verify itself must be direct perception. Since the third and fourth aspects are direct perception, they can verify each other, and there will be no infinite regress. The meaning is that if the perceived aspect is used as the energy (pramana), then using only three aspects is sufficient. If the perceived aspect is used as the object to be measured (prameya), then there must be a fourth aspect as the result of measurement (pramaphala). If we make a common analogy, silk is like the object to be measured, a ruler is like the energy, and wisdom is like the result of measurement, which is self-awareness. If the ruler is used, and wisdom is the user, what uses wisdom? That is the person. Just like verifying self-awareness, a person can use wisdom, and wisdom can use a person, so they can verify each other. It is also like a clear mirror, the image is the characteristic (lakshana), the clarity of the mirror is the perception (darshana), the mirror surface is like self-awareness, and the back of the mirror is like the verification of self-awareness. The mirror surface relies on the back of the mirror, and the back of the mirror relies on the mirror surface, so they can verify each other. You can also use copper to illustrate the verification of self-awareness, the mirror relies on the copper, and the copper relies on the mirror.
Zong Jing Lu (Record of the Source Mirror) Volume 60
Engraved in the year Wushen by the Grand Supervisor of the Tripitaka Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 61
Compiled by Chan Master Zhijue Yanshou, Abbot of Huiri Yongming Temple
In the meaning of the four aspects, what is taken as the essence (tattva)?
Answer: The objective aspect (lakshana bhaga), the transformed form (rupa), the mind is taken as the essence. If it is the inner three aspects, then the currently arising mental factors (chitta vritti) are taken as the essence.
Question: In the state of fruition (phala), directly verifying Suchness (tathata), there is no object (vishaya). If the four wisdoms (jnana) cognize an object, do they possess the four aspects?
Answer: There must be a perceiving aspect (darshana bhaga) illuminating the preceding object, so there is a self-cognizing aspect (svasamvedana bhaga), universally illuminating the perceiving aspect, and there is also a verifying self-cognizing aspect (svasamvedanasamvedana bhaga), illuminating the self-cognizing aspect. As for the objective aspect, the Buddhabhumi Sutra says, 'The four wisdoms spoken of in this way...'
相應心品。為有相分見分等耶。若無。應無所緣。應不名智。答。無漏心品。無障礙故。親照前境。無逐心變。似前境相。以無漏心。說名無相無分別故。又說緣境不思議故。有義。真實。無漏心品。亦有相分。諸心心法。法爾似境顯現名緣。非如鉗等動作取物。非如燈等舒光照物。如明鏡等。現影照物。由似境現。分明照了。名無障礙。不執不計。說名無相。亦無分明。妙用難測。名不思議。非不現影。若言無相。則無相分。言無分別。應無見分。睹無相見。應如虛空兔角等。應不名智。無執計故。言無能取所取等相。非無似境緣照義用。若無漏心。全無相分。諸佛不應現身土等。種種影像。乃至如是分別。但就世諦言說道理。若就勝義。離言絕慮。既無相見。不可言心及心法等。離諸戲論。不可思議。有義。無分別智。無分別故。所緣真如。不離體故。如照自體。無別相分。此無分別。若變相分。于真如境。便非親證。若后得智。有分別故。所緣境界。或離體故。如有漏心。似境相現。分明緣照。名緣前境。是故此後得智。定有相分。
問。只如安慧。說一分。不立見相等。今護法攝四歸一分時。亦不別立見相等。義勢既同。何故言非安慧等諸師知見耶。
答。乍看似同。細詳理別。且如安慧立一自
【現代漢語翻譯】 現代漢語譯本：相應心品：是指有相分（xiàng fēn，影像部分）和見分（jiàn fēn，能見部分）等嗎？如果不是，那應該沒有所緣（suǒ yuán，認識的對象），也不應該被稱為智（zhì，智慧）。 回答：無漏心品（wú lòu xīn pǐn，沒有煩惱的心）沒有障礙，能夠直接照見前面的境界，不會隨著心而變化，只是呈現出類似前面境界的影像。因為無漏心被稱為無相（wú xiàng，沒有形象）和無分別（wú fēn bié，沒有分別），所以才這樣說。而且還說它緣境（yuán jìng，認識境界）的方式不可思議。 有一種觀點認為，真實的無漏心品也有相分。所有心和心法（xīn fǎ，心理現象），自然而然地呈現出類似境界的顯現，這叫做緣（yuán，認識）。這不像鉗子等工具那樣動作來抓取物體，也不像燈等那樣發光來照亮物體，而是像明鏡等那樣，呈現影像來照亮物體。由於它呈現出類似境界的顯現，並且能夠清晰地照亮，所以被稱為沒有障礙。不執著，不計較，所以被稱為無相。而且它也沒有分明，它的奇妙作用難以測度，所以被稱為不可思議。但這並不是說它不呈現影像。如果說它沒有相，那就等於說它沒有相分。說它沒有分別，那就等於說它沒有見分。如果能看到沒有相的見，那就應該像看到虛空中的兔子角一樣。那就不應該被稱為智。因為它沒有執著和計較，所以才說它沒有能取（néng qǔ，能認知的主體）和所取（suǒ qǔ，被認知的客體）等相，但並不是說它沒有類似境界的緣照（yuán zhào，認識和照亮）的意義和作用。如果無漏心完全沒有相分，那麼諸佛（zhū fó，所有佛）就不應該顯現出身土（shēn tǔ，身體和國土）等種種影像，甚至不應該有這樣的分別。但這只是就世諦（shì dì，世俗諦）而言的說法。如果就勝義諦（shèng yì dì，勝義諦）而言，那就是離言絕慮（lí yán jué lǜ，超越語言和思慮），既沒有相也沒有見，不可說心和心法等，遠離一切戲論（xì lùn，虛妄的言論），不可思議。 有一種觀點認為，無分別智（wú fēn bié zhì，沒有分別的智慧）因為沒有分別，所以它所緣的真如（zhēn rú，事物的真實本性）不離本體，就像照見自身一樣，沒有別的相分。這種無分別，如果變現出相分，對於真如境界來說，就不是親證（qīn zhèng，親自證悟）。如果是后得智（hòu dé zhì，證悟后獲得的智慧），因為有分別，所以它所緣的境界，或者離開了本體，就像有漏心（yǒu lòu xīn，有煩惱的心）那樣，呈現出類似境界的影像，清晰地緣照，所以叫做緣前境（yuán qián jìng，認識前面的境界）。因此，這種后得智一定有相分。 問：既然安慧（Ānhuì，人名，一位佛教論師）說一分（yī fēn，唯識宗的觀點，認為只有識的一部分是真實的），不建立見相等，現在護法（Hùfǎ，人名，一位佛教論師）在攝四歸一分（shè sì guī yī fēn，將四分歸為一分的觀點）時，也不另外建立見相等，意義和趨勢既然相同，為什麼說不符合安慧等諸位論師的知見呢？ 答：乍一看似乎相同，仔細分析，道理卻不同。且如安慧立一自（lì yī zì，建立一個自性）
【English Translation】 English version: Corresponding Mental States: Do they refer to having image-aspects (xiàng fēn, image part) and perception-aspects (jiàn fēn, perceiving part), etc.? If not, there should be no object of cognition (suǒ yuán, object of cognition), and it should not be called wisdom (zhì, wisdom). Answer: The undefiled mental states (wú lòu xīn pǐn, mind without defilements) have no obstructions, so they directly illuminate the preceding realm, without changing with the mind, but only presenting an image similar to the preceding realm. Because the undefiled mind is called without characteristics (wú xiàng, without characteristics) and without discrimination (wú fēn bié, without discrimination), that's why it is said this way. Moreover, it is also said that its way of cognizing realms (yuán jìng, cognizing realms) is inconceivable. One view holds that the true undefiled mental states also have image-aspects. All minds and mental phenomena (xīn fǎ, mental phenomena) naturally present a manifestation similar to the realm, which is called cognition (yuán, cognition). This is not like pliers or other tools that move to grasp objects, nor like lamps that emit light to illuminate objects, but like bright mirrors that present images to illuminate objects. Because it presents a manifestation similar to the realm and can clearly illuminate it, it is called without obstruction. Not clinging, not calculating, so it is called without characteristics. Moreover, it is not distinct, and its wonderful function is difficult to fathom, so it is called inconceivable. But this does not mean that it does not present images. If it is said that it has no characteristics, it is the same as saying that it has no image-aspects. Saying that it has no discrimination is the same as saying that it has no perception-aspects. If one can see a perception without characteristics, it should be like seeing a rabbit's horn in the sky. Then it should not be called wisdom. Because it has no clinging and calculation, it is said that it has no subject of cognition (néng qǔ, the subject that can cognize) and object of cognition (suǒ qǔ, the object being cognized), but it does not mean that it has no meaning and function of cognizing and illuminating (yuán zhào, cognizing and illuminating) similar to the realm. If the undefiled mind has no image-aspects at all, then all Buddhas (zhū fó, all Buddhas) should not manifest various images such as body and land (shēn tǔ, body and land), and there should not even be such distinctions. But this is only a statement in terms of conventional truth (shì dì, conventional truth). If it is in terms of ultimate truth (shèng yì dì, ultimate truth), then it is beyond words and thoughts (lí yán jué lǜ, beyond words and thoughts), there is neither image nor perception, one cannot speak of mind and mental phenomena, etc., far from all fabrications (xì lùn, false statements), inconceivable. One view holds that non-discriminating wisdom (wú fēn bié zhì, wisdom without discrimination) because it has no discrimination, so the Suchness (zhēn rú, the true nature of things) that it cognizes does not leave the essence, just like seeing oneself, there is no other image-aspect. This non-discrimination, if it transforms into an image-aspect, for the realm of Suchness, it is not direct realization (qīn zhèng, personally realize). If it is subsequent wisdom (hòu dé zhì, wisdom gained after enlightenment), because it has discrimination, so the realm it cognizes, or leaves the essence, just like the defiled mind (yǒu lòu xīn, mind with defilements), presents an image similar to the realm, clearly cognizing and illuminating, so it is called cognizing the preceding realm (yuán qián jìng, cognizing the preceding realm). Therefore, this subsequent wisdom must have image-aspects. Question: Since Ānhuì (Ānhuì, a person's name, a Buddhist philosopher) speaks of one aspect (yī fēn, a view of the Consciousness-only school, believing that only one part of consciousness is real), not establishing perception-aspects, now when Dharmapāla (Hùfǎ, a person's name, a Buddhist philosopher) integrates the four aspects into one aspect (shè sì guī yī fēn, the view of integrating the four aspects into one aspect), he also does not separately establish perception-aspects, since the meaning and trend are the same, why is it said that it does not conform to the knowledge and views of Ānhuì and other philosophers? Answer: At first glance, it seems the same, but upon careful analysis, the principles are different. For example, Ānhuì establishes one self (lì yī zì, establish one self)
證分。全不說證自證分。雖說見相二分。然一向判為遍計所執性。此乃四分中一分。分無二分有名無體。亦是其無。唯立一依他自證分。今護法雖攝四歸一。然不名自證分。但總名一心。雖總說一心分。而不失自證等四分義。但以與心無決定相離義。總名一分。與彼別立自證分義別。乃至攝四歸三時。內之二分。雖互相緣。其用各別。然其所緣。不失自體故。但名自證。雖總名自證。而互相緣二分之義。不失。不同。陳那自證。但有證自見分之自證。即無證自證之自證。由此義故。非諸師之知見。
問。所變中。是相分色。云何諸師說現識名為色識。
答。古師云。現識名為色識者。此言色識。是從境為名。見分識變似色故。名為色識。體實是識。由能變色。故名色識。此取見分識為體。由能緣色。或能變色。故名色識。又相分色不離識故。名為色識。此即取相分色為體。相分之色實非識。由從識變不離識故。名為色識。或相分名色。見分名識。此雙取識境二法為體。以見相同種故。此許前念相分。為后念識所緣緣義。謂前念識之相分。為后念識之境。即本識中生。以自果功能念起。即前念識相。為后念識境之所以。謂因前念所緣故。還熏得種。由種故生今念。歷轉。推功歸本。乃是前念所緣。為今識緣
【現代漢語翻譯】 現代漢語譯本 證分。完全不談論證自證分（sva-samvedana-bhāga，自證分）。雖然談到見分（darśana-bhāga，能見之分）和相分（nimitta-bhāga，所見之分）二分，但一向判定為遍計所執性（parikalpita-svabhāva，虛妄分別的自性）。這乃是四分中的一分。分無二分，有名無實。也是它的無。隻立一個依他起性（paratantra-svabhāva，依他而起的自性）的自證分。現在護法（Dharmapāla）雖然將四分歸為一，但不稱為自證分，只總稱為一心。雖然總說一心分，但不失去自證等四分的意義。只是因為與心沒有決定性的相離的意義，所以總名為一分。與他們分別設立自證分的意義不同。乃至攝四歸三時，內在的二分，雖然互相緣，其作用各自不同，但它們所緣的，不失去自體，所以只名為自證。雖然總名為自證，而互相緣的二分的意義，不失去。不同於陳那（Dignāga）的自證，只有證自見分的自證，即沒有證自證的自證。因為這個緣故，不是諸位論師的知見。
問：所變現的相分中，是相分色（rūpa，色法），為什麼諸位論師說現識（vijñāna，識）名為色識？
答：古師說，現識名為色識，這是從境（viṣaya，所緣對像）來命名的。見分識變現得像色法，所以名為色識。體性實際上是識，由於能變現色法，所以名色識。這是取見分識為體。由於能緣色法，或能變現色法，所以名色識。又相分色不離識，所以名為色識。這即是取相分色為體。相分之色實際上不是識，由於從識變現，不離識，所以名為色識。或者相分名色，見分名識。這是雙取識境二法為體。因為見分和相分同一種子。這是允許前念相分，為后念識所緣緣（ālambana-pratyaya，所緣之緣）的意義。所謂前念識的相分，為后念識的境。即從本識（ālayavijñāna，阿賴耶識）中生起，以自己的果的功能念起。即前念識的相，為后念識境的原因。所謂因為前念所緣的緣故，還熏習得到種子。由種子故生起今念。歷經輾轉，推究功勞歸於根本，乃是前念所緣，為今識的緣。
【English Translation】 English version Proof Division. It does not fully discuss the self-awareness division (sva-samvedana-bhāga). Although it speaks of the seeing division (darśana-bhāga) and the object division (nimitta-bhāga), they are consistently judged as the nature of what is mentally constructed (parikalpita-svabhāva). This is one of the four divisions. The division without two divisions has a name but no substance. It is also its non-existence. Only the self-awareness division of dependent origination (paratantra-svabhāva) is established. Now, although Dharmapāla gathers the four into one, it is not called the self-awareness division, but is generally called one mind. Although the division of one mind is generally spoken of, the meaning of the four divisions such as self-awareness is not lost. It is only because there is no definitive meaning of being separate from the mind that it is generally called one division. It is different from their separate establishment of the meaning of the self-awareness division. Even when the four are gathered into three, the two internal divisions, although they mutually condition each other, their functions are different, but what they condition does not lose its own nature, so it is only called self-awareness. Although it is generally called self-awareness, the meaning of the two divisions that mutually condition each other is not lost. It is different from Dignāga's self-awareness, which only has the self-awareness that proves the seeing division, that is, there is no self-awareness that proves self-awareness. Because of this meaning, it is not the knowledge and views of the various masters.
Question: Among the object divisions that are transformed, it is the object division of form (rūpa). Why do the various masters say that the present consciousness (vijñāna) is called form consciousness?
Answer: The ancient masters said that the present consciousness is called form consciousness, which means that this form consciousness is named from the object (viṣaya). The seeing division consciousness transforms to resemble form, so it is called form consciousness. Its essence is actually consciousness, because it can transform form, so it is called form consciousness. This takes the seeing division consciousness as its essence. Because it can condition form, or can transform form, it is called form consciousness. Also, the object division of form is not separate from consciousness, so it is called form consciousness. This is to take the object division of form as its essence. The object division of form is actually not consciousness, because it is transformed from consciousness and is not separate from consciousness, so it is called form consciousness. Or the object division is called form, and the seeing division is called consciousness. This is to take both consciousness and object as its essence. Because the seeing division and the object division have the same seed. This allows the object division of the previous moment to be the conditioning cause of the object (ālambana-pratyaya) of the consciousness of the subsequent moment. The object division of the consciousness of the previous moment is the object of the consciousness of the subsequent moment. That is, it arises from the storehouse consciousness (ālayavijñāna), with the function of its own fruit arising in thought. That is, the object of the consciousness of the previous moment is the reason for the object of the consciousness of the subsequent moment. Because of the condition of what was conditioned in the previous moment, it is still perfumed to obtain the seed. Because of the seed, the present thought arises. Through repeated transformations, attributing the merit to the root, it is the object conditioned in the previous moment that is the condition of the present consciousness.
。自果者。相分現行也。功能者。種子也。謂由前念識相分為能熏。故熏引得生自種子。在本識中。能生后念識相分色等。與后念識為境。由前念相熏種。生后念境相。說前念相分。為后識所緣緣也。
問。前相種如何生今識。
答。由見相同種故。
問。既爾。何不即說種為緣。
答。種是因緣。非所緣緣。又古德問。如第六識緣龜毛兔角等時。此所緣境。為有為無。若言有者。聖教不應指此喻于遍計所執性是無。若言無者。無法無體。非所緣緣。緣此意識闕。所緣緣。如何得起。若言此心無所緣緣者。云何論言親所緣緣。能緣皆有。若龜本無毛。兔本無角。約此本無。喻所執性。由所執我。及所執法。皆本無故。其能緣心。將緣此等無法之時。由無始來。熏習力故。依種生時。從識自證分上。變起龜毛等相分。及緣此龜毛見分。此相見分。與識自證分同一種生。既依種生。是依他性。非體全無。不同本來無體龜毛。故得成所緣緣。是故緣此之心。亦得說從四緣而生。乃至如離蘊計有實我實法等。亦復如是。離蘊性外。都無實我。亦無決定實法。但是有情虛妄執有。以理推徴。都無有體。故如本來無體龜毛。然我法執。心緣執此時。亦由無始虛妄熏習力故。變起假我法相。此相與見等同種
【現代漢語翻譯】 現代漢語譯本： 『自果』（Svaphala）指的是相分的現行（manifestation of the appearance-aspect）。『功能』（Kārya）指的是種子（bīja）。意思是說，由於前一念的識相分作為能熏（cause of imprinting），因此熏習引生了自身的種子，在本識（ālaya-vijñāna）中，能夠產生后一念的識相分、色等，並作為后一念識的境（object）。由於前一念的相熏習種子，產生后一念的境相，所以說前一念的相分，是后識的所緣緣（object-condition）。
問：前相的種子如何產生現在的識？
答：由於見到相同的種子。
問：既然這樣，為什麼不直接說種子是緣？
答：種子是因緣（hetu-pratyaya），不是所緣緣。又有古德問道：如果第六識緣于龜毛兔角等時，這個所緣境是有還是無？如果說有，聖教不應該用這個比喻來指遍計所執性（parikalpita-svabhāva）是無。如果說無，無法無體，不是所緣緣，緣於此，意識缺少所緣緣，如何能夠生起？如果說這個心沒有所緣緣，怎麼能說親所緣緣？能緣的心都有所緣。如果烏龜本來沒有毛，兔子本來沒有角，就這個本來沒有來說，比喻所執性。由於所執的我（ātman）和所執的法（dharma）都是本來沒有的。當能緣的心緣于這些無法的時候，由於無始以來的熏習力，在種子生起時，從識的自證分（sva-saṃvedana-bhāga）上，變現出龜毛等的相分，以及緣于這個龜毛的見分（darśana-bhāga）。這個相分和見分，與識的自證分同一種生。既然依種子而生，就是依他性（paratantra-svabhāva），不是完全沒有體性，不同於本來沒有體性的龜毛，所以能夠成為所緣緣。因此，緣於此的心，也可以說是從四緣而生。乃至像離開蘊（skandha）而計有實我實法等，也是這樣。離開蘊的自性之外，都沒有真實的我，也沒有決定的實法，只是有情虛妄執著有。用道理來推究，都沒有體性，所以就像本來沒有體性的龜毛。然而我法執，心緣于執著此時，也是由於無始以來的虛妄熏習力，變現出虛假的我和法的相。這個相與見等同種子。
【English Translation】 English version: 'Svaphala' (Self-result) refers to the manifestation of the appearance-aspect (nimitta-bhāga). 'Kārya' (Function) refers to the seed (bīja). It means that because the appearance-aspect of the previous thought acts as the cause of imprinting (hetu), it imprints and gives rise to its own seed, which, in the ālaya-vijñāna (storehouse consciousness), can produce the appearance-aspect of the subsequent thought, form, etc., and serves as the object (viṣaya) of the subsequent thought. Because the appearance of the previous thought imprints the seed, it produces the object-appearance of the subsequent thought. Therefore, the appearance-aspect of the previous thought is said to be the object-condition (ālambana-pratyaya) of the subsequent consciousness.
Question: How does the seed of the previous appearance produce the present consciousness?
Answer: Because of seeing the same seed.
Question: If that's the case, why not directly say that the seed is the condition?
Answer: The seed is the causal condition (hetu-pratyaya), not the object-condition. Furthermore, an ancient master asked: When the sixth consciousness cognizes things like turtle hair and rabbit horns, is this object of cognition existent or non-existent? If it is said to be existent, the sacred teachings should not use this metaphor to indicate that the parikalpita-svabhāva (imagined nature) is non-existent. If it is said to be non-existent, then without substance or entity, it is not an object-condition. If the consciousness lacks an object-condition, how can it arise? If it is said that this mind has no object-condition, how can one speak of the immediate object-condition? All cognizing minds have an object. If turtles originally have no hair and rabbits originally have no horns, then in terms of this original non-existence, it is a metaphor for the imagined nature. Because the imagined self (ātman) and the imagined dharma (phenomena) are both originally non-existent. When the cognizing mind cognizes these non-existent things, due to the force of beginningless imprinting, when the seed arises, from the self-cognition aspect (sva-saṃvedana-bhāga) of the consciousness, the appearance-aspect of turtle hair, etc., manifests, as well as the perception-aspect (darśana-bhāga) that cognizes this turtle hair. This appearance-aspect and perception-aspect arise from the same seed as the self-cognition aspect of the consciousness. Since it arises dependent on the seed, it is the paratantra-svabhāva (dependent nature), not completely without substance, unlike turtle hair that originally has no substance. Therefore, it can become an object-condition. Thus, the mind that cognizes this can also be said to arise from the four conditions. Even like clinging to a real self and real phenomena apart from the skandhas (aggregates), it is also like this. Apart from the nature of the skandhas, there is no real self, nor are there any definite real phenomena, but sentient beings falsely cling to their existence. Investigating with reason, they have no substance, so they are like turtle hair that originally has no substance. However, the clinging to self and phenomena, when the mind cognizes this clinging, is also due to the force of beginningless false imprinting, manifesting the appearance of a false self and phenomena. This appearance is of the same seed as the perception, etc.
。亦依他起。成所緣緣。是故論云。如是我執。自心外蘊。或有或無。自心內蘊。一切皆有。自心內蘊者。即相分也。若言獨影境是遍計性者。其體即無。猶如龜毛等。即此一分相分無。何得論言自心內蘊一切皆有耶。已上並護法義。若安慧。見相二分。是遍計所執性。其體是無。今相承多雲。獨影是遍計所執性。非所緣緣者。此即安慧宗。護法一切四分。皆依他起。于中妄執為決定實者。方名遍計所執。乃至於圓成性。及五塵性境。若堅執為實者。亦名遍計所執。然本來無體龜毛兔角等。不對執心。即非遍計性。今亦多有妄認龜毛等為遍計性者。非也。又立況解自證分見相二分者。且如自證分起見相二分。更執二分為我法。如結巾成兔。手巾是有。喻自證分。結手巾為兔頭。手巾上本無兔頭。今結出之。是故名無。如自證分上本無見相二分。由不證實。故似二分起。是故名無。如所結手巾為兔頭。已是一重假。更結出二耳。又是一重假。如從自證分變起見相二分。已是一重假。更執二分為我法。又是一重假。則見相二分。雖假似有。從種生故。其我法二執非有。是遍計妄執故。
問。唯心之旨。一分尚無。云何廣說四分。
答。四分成心。千聖同稟。只為安慧菩薩。唯執自證心體一分。尚不識心。為難
【現代漢語翻譯】 現代漢語譯本：同樣，『依他起』（Paratantra-svabhava，緣起性）也是『成所緣緣』（alambana-pratyaya，所緣緣）。因此，《論》中說：『像我這樣的執著，在自心之外的蘊（skandha，五蘊）中，有時有，有時沒有；在自心之內的蘊中，一切都有。』自心之內的蘊，指的就是『相分』（nimitta-bhaga，相分）。如果說『獨影境』（ekatva-bhasa，獨影境）是『遍計所執性』（parikalpita-svabhava，遍計所執性），那麼它的本體就是沒有的，就像烏龜的毛等。既然這一部分的相分沒有，怎麼能說自心內蘊一切都有呢？以上是護法（Dharmapala）的觀點。如果安慧（Sthiramati）認為見分（darsana-bhaga，見分）和相分是遍計所執性，那麼它們的本體就是沒有的。現在普遍認為，獨影是遍計所執性，不是所緣緣，這正是安慧宗的觀點。護法認為一切四分（四分）都是依他起，在其中錯誤地執著為真實存在的，才叫做遍計所執。乃至對於『圓成實性』（parinispanna-svabhava，圓成實性）以及五塵（panca-rupa，五塵）的自性境（svabhava-visaya，自性境），如果堅決地執著為真實，也叫做遍計所執。然而，本來沒有本體的烏龜毛、兔子角等，不對執著的心產生作用，就不是遍計性。現在也有很多人錯誤地認為烏龜毛等是遍計性，這是不對的。又比如用比喻來解釋自證分（sva-samvedana-bhaga，自證分）的見分和相分：比如自證分生起見分和相分，更執著見分和相分為我法（atma-dharma，我法）。就像用手巾打結成兔子，手巾是有的，比喻自證分。把手巾打結成兔子的頭，手巾上本來沒有兔子的頭，現在打結出來，所以說是沒有的。就像自證分上本來沒有見分和相分，因為不真實地認識，所以好像生起了見分和相分，所以說是沒有的。就像把打結的手巾看作是兔子的頭，已經是一重虛假，再打結出兩隻耳朵，又是一重虛假。就像從自證分變現出見分和相分，已經是一重虛假，更執著見分和相分為我法，又是一重虛假。那麼見分和相分，雖然虛假地好像存在，因為是從種子生出來的，但是『我法』二執是不存在的，是遍計妄執的緣故。 問：唯心（citta-matra，唯心）的宗旨，連一分都沒有，怎麼廣泛地說四分呢？ 答：四分是心的組成部分，千聖（千聖）都同樣稟賦。只是因為安慧菩薩，只執著自證心體的一分，尚且不認識心，所以難以理解。
【English Translation】 English version: Likewise, Paratantra-svabhava (dependent nature) is also alambana-pratyaya (object-condition). Therefore, the Treatise says: 'Such an attachment to self, in the skandhas (aggregates) outside one's own mind, sometimes exists and sometimes does not; in the skandhas within one's own mind, everything exists.' The skandhas within one's own mind refer to the nimitta-bhaga (image-aspect). If it is said that ekatva-bhasa (solitary image-object) is parikalpita-svabhava (completely conceptualized nature), then its substance is non-existent, like the fur of a tortoise, etc. Since this part of the image-aspect does not exist, how can it be said that everything exists within one's own mind? The above is the view of Dharmapala. If Sthiramati believes that the darsana-bhaga (perception-aspect) and nimitta-bhaga are parikalpita-svabhava, then their substance is non-existent. Now it is generally believed that the solitary image is parikalpita-svabhava, not alambana-pratyaya, which is precisely the view of Sthiramati's school. Dharmapala believes that all four aspects are Paratantra-svabhava, and only when one mistakenly clings to them as definitively real are they called parikalpita-svabhava. Even with regard to parinispanna-svabhava (perfected nature) and the svabhava-visaya (self-nature object) of the panca-rupa (five sense objects), if one firmly clings to them as real, they are also called parikalpita-svabhava. However, things like tortoise fur and rabbit horns, which originally have no substance, do not act on the clinging mind, and are therefore not parikalpita-svabhava. Now there are many who mistakenly believe that tortoise fur, etc., are parikalpita-svabhava, which is incorrect. Furthermore, let's use an analogy to explain the perception-aspect and image-aspect of the sva-samvedana-bhaga (self-awareness aspect): For example, when the self-awareness aspect gives rise to the perception-aspect and image-aspect, one further clings to the perception-aspect and image-aspect as atma-dharma (self and phenomena). It's like tying a handkerchief into a rabbit; the handkerchief exists, symbolizing the self-awareness aspect. Tying the handkerchief into a rabbit's head, the rabbit's head was not originally on the handkerchief, but is now tied out, so it is said to be non-existent. Just as the perception-aspect and image-aspect were not originally on the self-awareness aspect, but because of unreal perception, they seem to arise, so they are said to be non-existent. Just as taking the tied handkerchief as the rabbit's head is already one layer of falsity, and then tying out two ears is another layer of falsity. Just as the perception-aspect and image-aspect arise from the transformation of the self-awareness aspect, which is already one layer of falsity, and then clinging to the perception-aspect and image-aspect as self and phenomena is another layer of falsity. Then, although the perception-aspect and image-aspect falsely appear to exist because they arise from seeds, the clinging to 'self and phenomena' does not exist, because it is a completely conceptualized delusion. Question: The doctrine of citta-matra (mind-only) does not even have one aspect, how can you extensively discuss the four aspects? Answer: The four aspects are the components of the mind, which all the thousands of sages equally possess. It is only because Bodhisattva Sthiramati clings only to one aspect of the self-aware mind-essence, and does not even recognize the mind, that it is difficult to understand.
陀菩薩所破。乃至陳那菩薩。執有三分。體用雖具。猶闕量果。第四證。自證分。唯護法菩薩。唯識義圓。四分具足。因制唯識論十卷。西天此土。正義大行。制此論終。尋當坐蛻。乃有空中神人告眾曰。護法菩薩。是賢劫千佛之中一數。故知非十方大覺。何以圓證此心。若不達四分成心者。斯皆但念名言。罔知成心實義。體用既失。量果全無。終被心境緣拘。無由解脫。今時學者。全寡見聞。恃我解而不近明師。執己見而罔披寶藏。故茲遍錄。以示后賢。莫踵前非。免有後悔。
問答章第二
夫一心妙門。唯識正理。能變所變。內外皆通。舉一例諸收無不盡。如眾星列宿。匪離於空。萬木群萌。咸歸於地。則可以拔疑根而開信戶。朗智照而洗情塵。若機思遲迴未成勝解。須憑問答。漸入圓通。真金尚假鍛鍊而成。美玉猶仗琢磨而出。華嚴私記云。正念思惟甚深法門者。有二種人。能枯十二因緣大樹。一者。溫故不忘。二者。咨受新法。此之謂也。
問。心法不可思議。離言自性。云何廣興問答。橫剖義宗。
答。然理唯一心。事收萬法。若不細窮旨趣。何以得至覺原。今時不到之者。皆是謬解粗浮正信力薄。玄關綿密。豈情識之能通。大旨希夷。非一期之所入。若乃未到如來之地。焉能頓
【現代漢語翻譯】 現代漢語譯本： 被世親（Vasubandhu）菩薩所破斥。乃至陳那（Dignāga）菩薩，雖然執持三分（指唯識三分說：相分、見分、自證分），體用具備，但仍然缺少量和果。第四證，即自證分，只有護法（Dharmapāla）菩薩的唯識義理最為圓滿，四分（相分、見分、自證分、證自證分）具足。因此製作了《唯識論》十卷，在西天（印度）和此土（中國）廣為流傳，成為正義。據說護法菩薩在完成此論后，即將坐化圓寂，當時有空中的神人告訴大眾說：『護法菩薩是賢劫千佛中的一位。』由此可知他並非十方大覺（指佛）。如何才能圓滿證得此心呢？如果不能通達四分成心，那麼都只是唸誦名言，不瞭解成心的真實意義。體用既然喪失，量和果就完全沒有，最終會被心、境、緣所束縛，無法解脫。現在的學者，大多缺乏見聞，自恃己解而不親近明師，固執己見而不披閱寶藏。因此我廣泛記錄這些內容，以示後來的賢者，不要重蹈覆轍，以免將來後悔。
問答章第二
一心妙門，唯識正理，能變和所變，內外皆通。舉一例可以推及所有，沒有不盡的。如同眾星列宿，不離於天空；萬木群萌，都歸於大地。這樣就可以拔除疑惑的根源，開啟信心的門戶，使智慧的光芒照亮，洗滌情感的塵埃。如果思慮遲緩，未能形成殊勝的理解，就需要憑藉問答，逐漸進入圓滿通達的境界。真金尚且需要經過鍛鍊才能成器，美玉還要依靠琢磨才能顯現。華嚴私記中說，『正念思惟甚深法門的人，有兩種：一是溫習舊知識而不忘記，二是請教接受新的法義。』說的就是這個道理。
問：心法不可思議，離於言語，自性本空，為何要廣泛地興起問答，橫向剖析義理呢？
答：雖然道理只有一個心，但事相卻包含萬法。如果不仔細地探究其中的旨趣，又怎麼能夠到達覺悟的本源呢？現在不能到達的人，都是因為錯誤理解，粗淺浮躁，正信的力量薄弱。玄關深奧綿密，豈是情識所能通達的？大旨深奧微妙，不是短期內就能進入的。如果還沒有到達如來的境界，又怎麼能夠頓悟呢？
【English Translation】 English version: Refuted by Bodhisattva Vasubandhu. Even Bodhisattva Dignāga, although holding to the three aspects (of consciousness: image-aspect, seeing-aspect, and self-awareness-aspect), possessing both substance and function, still lacked measure and result. The fourth proof, namely the self-awareness-aspect, only Bodhisattva Dharmapāla's Vijñānavāda (Consciousness-only) doctrine is the most complete, with all four aspects (image-aspect, seeing-aspect, self-awareness-aspect, and witnessing-self-awareness-aspect) fully present. Therefore, he composed the ten-fascicle Treatise on Consciousness-Only, which widely circulated in both Western Heaven (India) and this land (China), becoming the orthodox teaching. It is said that after completing this treatise, Bodhisattva Dharmapāla was about to enter parinirvana in a seated posture, when a deity in the sky told the assembly: 'Bodhisattva Dharmapāla is one of the thousand Buddhas of the Bhadrakalpa (Fortunate Aeon).' From this, it can be known that he is not a fully enlightened Buddha of the ten directions. How can one perfectly realize this mind? If one does not understand the four aspects of the mind, then one is merely reciting words and does not know the true meaning of the accomplished mind. Since substance and function are lost, measure and result are completely absent, and ultimately one will be bound by mind, object, and conditions, unable to be liberated. Most contemporary scholars lack knowledge and experience, relying on their own understanding without approaching enlightened teachers, clinging to their own views without consulting the treasures of the teachings. Therefore, I widely record these contents to show future sages, so that they do not repeat past mistakes and avoid future regrets.
Chapter Two: Questions and Answers
The wondrous gate of the One Mind, the correct principle of Vijñānavāda, the transforming and the transformed, are all interconnected internally and externally. One example can be extended to all, without exception. Just as the stars and constellations are inseparable from the sky, and all trees and sprouts return to the earth, so can the roots of doubt be eradicated and the gates of faith opened, allowing the light of wisdom to shine and wash away the dust of emotions. If one's thinking is slow and one has not yet formed a superior understanding, one needs to rely on questions and answers to gradually enter the realm of perfect understanding. Even pure gold needs to be refined to become a useful object, and beautiful jade still relies on carving to be revealed. The Huayan Private Record says, 'There are two types of people who can contemplate the profound Dharma gate with right mindfulness: one is those who review old knowledge without forgetting, and the other is those who seek and receive new teachings.' This is what it means.
Question: The Dharma of the mind is inconceivable, beyond words, and its nature is emptiness. Why should we extensively engage in questions and answers, and horizontally analyze the principles?
Answer: Although the principle is only the One Mind, the phenomena encompass all dharmas. If one does not carefully explore the meaning and purpose within, how can one reach the source of enlightenment? Those who cannot reach it now are all due to misunderstanding, superficiality, and weak faith. The profound and subtle mysteries, how can they be penetrated by emotional consciousness? The great meaning is profound and subtle, not to be entered in a short period. If one has not yet reached the stage of the Tathāgata (Thus Come One), how can one have sudden enlightenment?
悟眾生之心。今因自力未到之人。少為開示。全憑佛語。以印凡心。憑佛語以契同。渺然無際。印凡心而不異。豁爾歸宗。又有二義須說。一若不言說。則不能為他說一切法離言自性。二即說無說。說與不說。性無二故。又此宗但論見性親證。非在文詮。為破情塵。助生正信。若隨語生見。執解依通。則實語是虛妄。生語見故。若因教照心。唯在得意。則虛妄是實語。除邪執故。起信論云。當知一切諸法。從本已來。非色非心。非智非識。非無非有。畢竟皆是不可說相。所有言說示教之者。皆是如來善巧方便。假以言語。引導眾生。令舍文字。入于真實。若隨言執義。增妄分別。不生實智。不得涅槃。又若文字顯總持。因言而悟道。但依義而不依語。得意而不徇文。則與正理不違。何關語默。故大般若經云。若順文字。不違正理。常無諍論。名護正法。
問。楞伽經偈云。從其所立宗。則有眾雜義。等觀自心量。言說不可得。既達唯心。何須演說。如大般若經云。佛告善現。如是如是。諸菩薩摩訶薩。雖多處學。而無所學。所以者何。實無有法。可令菩薩摩訶薩眾于中修學。又云。無句義。是菩薩句義。譬如空中。實無鳥跡。
答。若了自心。則成佛慧。終不心外有法可說。有事可立。只為不回光自省之
【現代漢語翻譯】 現代漢語譯本：領悟眾生的心。現在因為還有一些人沒有達到完全依靠自身力量的程度，所以略微開示。完全憑藉佛的語言，來印證凡夫的心。憑藉佛的語言來達到契合，雖然渺茫無邊際，但印證凡夫的心卻不會有差異，豁然開朗迴歸本宗。還有兩種含義需要說明：第一，如果不言說，就不能為他人解說一切法遠離言語的自性。第二，就是說與無說，說和不說，其自性沒有兩種差別。而且這個宗派只講見性親證，不在於文字的解釋。爲了破除情執塵勞，幫助生起正信。如果隨著語言產生見解，執著于解釋而尋求通達，那麼真實的話語也就成了虛妄，因為產生了語言的見解。如果因為教義而照亮內心，只在于領會其意義，那麼虛妄的話語也就是真實的話語，因為去除了邪惡的執著。《起信論》說：『應當知道一切諸法，從本來就是非色非心，非智非識，非無非有，畢竟都是不可言說的相。所有言說示教的人，都是如來善巧方便，假借言語，引導眾生，令捨棄文字，進入真實。如果隨著言語執著于意義，增加虛妄的分別，就不會產生真實的智慧，不能得到涅槃。』而且如果文字能夠顯現總持，因為言語而領悟真道，只要依據意義而不依據言語，領會其意義而不拘泥於文字，那麼就與正理不相違背，又與言語或沉默有什麼關係呢？所以《大般若經》說：『如果順應文字，不違背正理，常常沒有爭論，就叫做護持正法。』 問： 《楞伽經》的偈語說：『從他所建立的宗派，就會有各種雜亂的意義。平等地觀察自心的量，言語是無法表達的。』既然已經通達了唯心，為什麼還需要演說呢？如同《大般若經》所說：『佛告訴善現（Subhuti）：是的，是的。諸位菩薩摩訶薩（Bodhisattva-Mahāsattva），雖然在很多地方學習，卻沒有學到什麼。這是什麼原因呢？實際上沒有一種法，可以讓菩薩摩訶薩眾在其中修學。』又說：『沒有句義，才是菩薩的句義。譬如在空中，實際上沒有鳥的痕跡。』 答： 如果明瞭了自己的心，就能成就佛的智慧，終究不會在心外有法可以述說，有事可以建立。只是因為不回頭反省自己。
【English Translation】 English version: To understand the minds of all sentient beings. Now, for those who have not yet reached the point of relying on their own strength, I will offer a brief explanation. Relying entirely on the words of the Buddha to validate the minds of ordinary beings. Relying on the Buddha's words to achieve harmony, though vast and boundless, validating the minds of ordinary beings will not differ, leading to a sudden awakening and return to the original source. There are two more meanings that need to be explained: First, if one does not speak, one cannot explain to others the self-nature of all dharmas that is beyond words. Second, speaking and not speaking, speaking and not speaking, their nature is not two different things. Moreover, this school only discusses seeing one's nature and direct realization, not textual interpretation. It is to break through emotional attachments and defilements, and to help generate correct faith. If one generates views based on language, clinging to interpretations and seeking understanding, then true words become false, because language-based views have arisen. If one illuminates the mind through teachings, focusing only on grasping the meaning, then false words become true, because they remove evil attachments. The Awakening of Faith says: 'It should be known that all dharmas, from the beginning, are neither form nor mind, neither wisdom nor consciousness, neither non-being nor being, ultimately all are inexpressible. All those who speak and teach are the skillful means of the Tathagata (Tathāgata), using language to guide sentient beings, causing them to abandon words and enter into reality. If one clings to the meaning of words, increasing false discriminations, one will not generate true wisdom and will not attain Nirvana (Nirvāṇa).' Moreover, if words can reveal the Dharani (Dhāraṇī), and one awakens to the Tao (Dao) through language, as long as one relies on the meaning and not on the words, grasping the meaning without being bound by the text, then it will not contradict the correct principle, and what does it have to do with speech or silence? Therefore, the Great Perfection of Wisdom Sutra (Mahaprajnaparamita Sutra) says: 'If one follows the words without violating the correct principle, and there is always no dispute, it is called protecting the Dharma.' Question: The verse in the Lankavatara Sutra (Laṅkāvatāra Sūtra) says: 'From the sect they establish, there will be various mixed meanings. Equally observing the measure of one's own mind, words cannot express it.' Since one has already understood the mind-only, why is there a need to expound it? As the Great Perfection of Wisdom Sutra says: 'The Buddha told Subhuti (Subhūti): Yes, yes. All Bodhisattva-Mahasattvas (Bodhisattva-Mahāsattva), although they study in many places, have not learned anything. What is the reason for this? In reality, there is no dharma that can allow the Bodhisattva-Mahasattvas to study in it.' It also says: 'No sentence-meaning is the Bodhisattva's sentence-meaning. Just like in the sky, there are actually no traces of birds.' Answer: If one understands one's own mind, one can achieve the wisdom of the Buddha, and ultimately there will be no dharma outside the mind that can be spoken of, no matter that can be established. It is only because one does not turn around and reflect on oneself.
人。一向但徇文詮。著其外境。以無名相中。假名相說。即彼虛妄。以顯真實。既不著文字。亦不離文字。所以天王般若經偈云。總持無文字。文字顯總持。大悲方便力。離言文字說。楞伽經云。佛告大慧。我等諸佛。及諸菩薩。不說一字。所以者何。法離文字故。非不饒益義。說。言說者。眾生妄想故。大慧。若不說一切法者。教法則壞。教法壞者。則無諸佛菩薩。緣覺聲聞。若無者。誰說為誰。是故大慧。菩薩摩訶薩。莫著言說。隨宜方便。廣說經法。凈名經云。夫說法者。當如法說。乃至法順空。隨無相。應無作。法離好醜。法無增損。法無生滅。法無所歸。法過眼耳鼻舌身心。法無高下。法常住不動。法離一切觀行。唯。大目連。法相如是。豈可說乎。夫說法者。無說無示。其聽法者。無聞無得。譬如幻士。為幻人說法。當建是意而為說法。當了眾生根有利鈍。善於知見。無所掛礙。以大悲心。贊于大乘。念報佛恩。不斷三寶。然後說法。故知非是不許說法。但說時無著。說即無咎。如思益經云。汝等比丘。當行二事。一聖說法。二聖默然。但正說時。了不可得。即是默然。不是杜口無說。故昔人云。幻人說法幻人聽。由來兩個總無情。說時無說從君說。聽處無聽一任聽。又若以四實性。自得法。本住法。約
【現代漢語翻譯】 現代漢語譯本 人。一向只是順著文字的解釋，執著于外在的境界。在沒有名稱和形象的事物中，假設名稱和形象來說明，用虛妄的現象來顯示真實。既不執著于文字，也不脫離文字。所以《天王般若經》的偈語說：『總持（Dharani，總攝憶持）沒有文字，文字顯示總持。憑藉大悲的方便力量，用超越言語文字的方式來說法。』《楞伽經》（Laṅkāvatāra Sūtra）說：『佛告訴大慧（Mahamati，菩薩名）：我們這些佛和菩薩，不說一個字。為什麼呢？因為法（Dharma，宇宙人生的真理）離開了文字的緣故。』並非是不饒益於義理的說法。之所以要說，是因為眾生有妄想的緣故。大慧，如果不說一切法，教法（Buddha-dharma，佛教的教義和實踐）就會壞滅。教法壞滅，就沒有諸佛、菩薩、緣覺（Pratyekabuddha，不依師 обучения，自己悟道的聖者）、聲聞（Śrāvaka，聽聞佛陀教法而證悟的弟子）。如果沒有這些，誰來說法，又為誰說法呢？所以大慧，菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）不要執著于言說，要隨順適宜的方便，廣泛地宣說經法。《凈名經》（Vimalakīrti Nirdeśa Sūtra）說：『說法的人，應當如法（Dharma，符合真理）而說，乃至說法要順應空性（Śūnyatā，佛教的核心概念，指一切事物沒有固定不變的自性），隨順無相（Animitta，沒有可以執取的表象），應于無作（Apranihita，不強求結果）。法超越好與丑，法沒有增減，法沒有生滅，法無所歸宿，法超越眼、耳、鼻、舌、身、心，法沒有高下，法常住不動，法脫離一切觀行。』 唯，大目連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱），法的真相就是這樣，怎麼可以用言語來說呢？說法的人，無說無示；聽法的人，無聞無得。譬如幻術師，為幻化出來的人說法。應當建立這樣的意念而為說法，應當瞭解眾生的根器有利有鈍，善於瞭解知見，沒有所掛礙，以大悲心，讚歎大乘（Mahāyāna，佛教的主要流派之一），念報佛恩，不斷絕三寶（Triratna，佛、法、僧），然後說法。所以知道並非是不允許說法，只是說的時候沒有執著，說了就沒有過失。如《思益經》（Viseṣacintā-paripṛcchā Sūtra）說：『你們這些比丘（Bhikkhu，佛教出家男眾），應當行二事：一是聖說法，二是聖默然。』但真正說法的時候，了不可得，那就是默然，不是閉口不說。所以過去的人說：『幻人說法幻人聽，由來兩個總無情。說時無說從君說，聽處無聽一任聽。』 又如果以四實性（不知道是什麼，原文如此），自得法，本住法，約 現代漢語譯本結束
【English Translation】 English version People always follow the interpretation of texts and cling to external realms. In things without names and forms, they assume names and forms to explain, using illusory phenomena to reveal the truth. They neither cling to words nor depart from them. Therefore, the verse in the Heavenly King Prajna Sutra says: 'Dharani (總持，total retention) has no words, words reveal Dharani. Relying on the power of great compassion and skillful means, it speaks beyond words and letters.' The Laṅkāvatāra Sūtra says: 'The Buddha told Mahamati (大慧，a Bodhisattva's name): We, all Buddhas and Bodhisattvas, do not speak a single word. Why? Because the Dharma (法，the truth of the universe and life) is apart from words.' It is not that speaking is not beneficial to meaning. The reason for speaking is because sentient beings have delusions. Mahamati, if all Dharmas are not spoken, the Buddha-dharma (教法，Buddhist teachings and practices) will be destroyed. If the Buddha-dharma is destroyed, there will be no Buddhas, Bodhisattvas, Pratyekabuddhas (緣覺，a saint who attains enlightenment on their own without a teacher), or Śrāvakas (聲聞，disciples who attain enlightenment by hearing the Buddha's teachings). If there are none of these, who will speak, and for whom will they speak? Therefore, Mahamati, Bodhisattva-mahāsattvas (菩薩摩訶薩，great Bodhisattvas) should not cling to speech, but should follow appropriate skillful means to widely expound the sutras. The Vimalakīrti Nirdeśa Sūtra says: 'Those who expound the Dharma should do so according to the Dharma (法，in accordance with the truth), even to the point that the Dharma accords with emptiness (Śūnyatā，the core concept of Buddhism, referring to the absence of fixed self-nature in all things), follows the signless (Animitta，without graspable appearances), and responds to the desireless (Apranihita，without seeking results). The Dharma transcends good and bad, the Dharma has no increase or decrease, the Dharma has no birth or death, the Dharma has nowhere to return, the Dharma transcends the eyes, ears, nose, tongue, body, and mind, the Dharma has no high or low, the Dharma is constant and unmoving, the Dharma is detached from all contemplation and practice.' Only, Mahāmaudgalyāyana (大目連，one of the Buddha's ten great disciples, known for his supernatural powers), the true nature of the Dharma is like this, how can it be spoken of in words? Those who expound the Dharma neither speak nor show; those who listen to the Dharma neither hear nor attain. It is like a magician speaking Dharma to illusory people. One should establish this intention when speaking Dharma, one should understand that the faculties of sentient beings are sharp or dull, be skilled in understanding views, have no attachments, with great compassion, praise the Mahāyāna (大乘，one of the main schools of Buddhism), remember to repay the Buddha's kindness, and not cut off the Three Jewels (Triratna，佛、法、僧，Buddha, Dharma, Sangha), and then speak Dharma. Therefore, it is known that it is not that speaking Dharma is not allowed, but that there is no attachment when speaking, and there is no fault in speaking. As the Viseṣacintā-paripṛcchā Sūtra says: 'You bhikkhus (比丘，Buddhist monks), should practice two things: one is noble speech, and the other is noble silence.' But when truly speaking Dharma, it is unattainable, and that is silence, not closing the mouth and not speaking. Therefore, people of the past said: 'Illusory people speak Dharma, illusory people listen, from the beginning, both are without feeling. When speaking, speak without speaking, let you speak; where listening, listen without listening, let you listen.' Furthermore, if with the four real natures (不知道是什麼，原文如此), one attains the Dharma oneself, abides in the original Dharma, about End of English version
真諦中。即不可說。若以四悉檀。隨他意語。斷深疑。生正信。有因緣故。則亦可得說。又不可說即可說。真理普遍故。可說即不可說。緣修無性故。如楞伽經云。大慧復白佛言。如世尊所說。我從某夜得最正覺。乃至某夜入般涅槃。于其中間不說一字。亦不已說。當說。不說是佛說。大慧白佛言。世尊。如來應正等覺。何因說言。不說是佛說。佛告大慧。我因二法。故作是說。云何二法。謂緣自得法。及本住法。是名二法。因此二法故。我作如是說。云何緣自得法。若彼如來所得。我亦得之。無增無減。緣自得法究竟境界。離言說妄想。離文字二趣。云何本住法。謂古先聖道。如金銀等性。法界常住。若如來出世。若不出世。法界常住。如趣彼城道。譬如士夫。行曠野中。見向古城。平坦正道。即隨入城。受如意樂。偈云。我某夜得道。至某夜涅槃。於此二中間。我都無所說。緣自本住故。我作如是說。彼佛及與我。悉無有差別。釋云。此有二因。一即緣自得法。自所得法。即是證道。證法在己。離過顯德。二即緣本住法。本住。即古先聖道。傳古非作。此上是據理約證云不說。若但是自心聞。則佛常不說。如寶性論偈云。譬如諸響聲。依地而得起。自然無分別。非內非外住。如來聲亦爾。依心地而起。自然無分別
【現代漢語翻譯】 現代漢語譯本 在真諦中，那是不可說的。如果用四悉檀（四種成就：世界悉檀，各各為人悉檀，對治悉檀，第一義悉檀），順應他人的意願來說，斷除深刻的疑惑，產生正確的信仰，因為有因緣的緣故，那麼也可以說。而且，不可說也就是可說，因為真理是普遍的。可說也就是不可說，因為因緣所修的法沒有自性。如同《楞伽經》（Laṅkāvatāra Sūtra）所說：『大慧（Mahāmati）再次問佛說：世尊所說，我從某夜得到最正覺，乃至某夜進入般涅槃（Parinirvāṇa），在這期間沒有說一個字，也沒有已說、當說。不說是佛所說。』大慧問佛說：『世尊，如來應正等覺（Tathāgata Arhat Samyak-saṃbuddha），因為什麼原因說不說是佛所說？』佛告訴大慧說：『我因為兩種法，所以這樣說。』什麼是兩種法？就是緣自得法和本住法，這叫做兩種法。因為這兩種法，所以我這樣說。什麼是緣自得法？如果其他如來所得到的，我也得到，沒有增加也沒有減少。緣自得法究竟的境界，遠離言說妄想，遠離文字兩種偏頗。什麼是本住法？就是古代聖賢之道，如同金銀等的性質，法界（Dharmadhātu）常住。如果如來出世，或者不出世，法界常住。如同前往那座城市的道路。譬如一個士夫，行走在曠野中，看見通往古城的平坦正道，就沿著道路進入城市，享受如意的快樂。』偈頌說：『我某夜得道，至某夜涅槃，在這兩個時間之間，我都無所說。因為緣自本住的緣故，我這樣說。其他佛和我，完全沒有差別。』解釋說：這裡有兩種原因，一是緣自得法。自己所得到的法，就是證道。證法在自己心中，遠離過失而彰顯功德。二是緣本住法。本住，就是古代聖賢之道，是傳承古代的，而不是自己創造的。以上是根據理和證來說不說。如果只是自心聽聞，那麼佛常常不說。如同《寶性論》（Ratnagotravibhāga）的偈頌說：『譬如各種響聲，依靠大地而產生，自然沒有分別，不在內也不在外。如來的聲音也是這樣，依靠心地而產生，自然沒有分別。』
【English Translation】 English version In the ultimate truth, it is unspeakable. If using the four siddhāntas (four accomplishments: Lokasiddhānta, Puruṣasiddhānta, Pratipakṣasiddhānta, Paramārthasiddhānta), according to others' intentions, to cut off deep doubts and generate correct faith, because of the cause and condition, then it can also be spoken. Moreover, the unspeakable is also speakable, because the truth is universal. The speakable is also unspeakable, because the Dharma cultivated by conditions is without self-nature. As the Laṅkāvatāra Sūtra says: 'Mahāmati again asked the Buddha: As the World-Honored One said, I attained the most perfect enlightenment on a certain night, and entered Parinirvāṇa on a certain night. During this period, I did not speak a single word, nor have I spoken, nor will I speak. Not speaking is what the Buddha speaks.' Mahāmati asked the Buddha: 'World-Honored One, why does the Tathāgata Arhat Samyak-saṃbuddha say that not speaking is what the Buddha speaks?' The Buddha told Mahāmati: 'I say this because of two dharmas.' What are the two dharmas? They are the Dharma attained through self-realization and the Dharma of inherent abiding. These are called the two dharmas. Because of these two dharmas, I say this. What is the Dharma attained through self-realization? If what other Tathāgatas have attained, I have also attained, without increase or decrease. The ultimate state of the Dharma attained through self-realization is free from verbal delusions and free from the two extremes of words. What is the Dharma of inherent abiding? It is the path of the ancient sages, like the nature of gold and silver, the Dharmadhātu is constant. Whether the Tathāgata appears in the world or does not appear, the Dharmadhātu is constant. It is like the road to that city. For example, a man walking in the wilderness sees a flat and straight road leading to an ancient city, and then enters the city along the road, enjoying the pleasure of his heart.' The verse says: 'I attained the Way on a certain night, and entered Nirvāṇa on a certain night. Between these two times, I have said nothing. Because of the Dharma attained through self-realization and the Dharma of inherent abiding, I say this. The other Buddhas and I are completely the same.' The explanation says: There are two reasons here, one is the Dharma attained through self-realization. The Dharma that one has attained is the realization of the Way. The Dharma of realization is in one's own mind, free from faults and manifesting virtues. The second is the Dharma of inherent abiding. Inherent abiding is the path of the ancient sages, which is inherited from ancient times, not created by oneself. The above is based on reason and proof to say not speaking. If it is only heard by one's own mind, then the Buddha often does not speak. As the verse in the Ratnagotravibhāga says: 'For example, various sounds arise depending on the earth, naturally without discrimination, neither dwelling inside nor outside. The Tathāgata's voice is also like this, arising depending on the mind-ground, naturally without discrimination.'
。非內非外住。是以既非內外所生。亦不從四句而起。此約實智。應須玄會。若約權門。亦不絕方便。如止觀云。若言智由心生。自能照。境諦智不相由藉。若言智不自智。由境故智。境不自境。由智故境。如長短相待。若言境智因緣故有。此是共合得名。若言皆不如上三種。但自然爾。即無因。皆有四取之過。皆不可說。隨四悉因緣。亦可得說。但有名字。名字無性。無性之字。是字不住。亦不不住。是為不可思議。經云。不可思議智境。不可思議智照。即此義也。若破四性境智。此名實慧。若四悉赴緣。說四境智。此名權慧。則權實雙行。自他兼利。方冥佛旨。免墮己愚。
問。山河大地。一。一皆宗。五性三乘。人人是佛。何須宗鏡強立異端。
答。諸佛凡敷教跡。不為已知者言。祖師直指人心。只為未明者說。今之所錄。但示初機。令頓悟圓宗。不迂小徑。若不得宗鏡之廣照。何由鑒自性之幽深。匪因智慧之光。豈破愚癡之闇。如臨古鏡。妍丑自分。若遇斯宗。真偽可鑑。豈有日出而不照。燃燈而不明者乎。故華嚴記中。述十種法明。法即是境。明即是心。以智慧明。照二諦法。故云法明。雖然法無成破。此屬第一義門中。且教自有開遮。寧無善巧方便。如大涅槃經云。高貴德王菩薩品。因琉璃
光菩薩欲來放光。佛問于文殊。文殊初入第一義。答云。世尊。如是光明。名為智慧。智慧者。即常住之法。常住之法。無有因緣。云何佛問。何因緣故有是光明。廣說無因緣竟。末後云。世尊。亦有因緣。因滅無明。則得熾然阿耨多羅三藐三菩提燈。是知因教明宗。非無所以。從緣入道。終不唐捐。方便之門。不可暫廢。又夫宗鏡中。才說一字。便是談宗。更無前後。以說時有異。理且無差。如智度論云。先分別諸法。后說畢竟空。然但說之前後。法乃同時。文不頓書。空非漸次。
問。但云方便。說則無妨。若約正宗。有言傷旨。
答。我此圓宗。情解不及。豈同執方便教人。空有不融通。體用兩分。理事成隔。說常住。則成常見。說無常。則歸斷滅。斥邊。則成邊執。存中。則著中理。今此圓融之旨。無礙之宗。說常。則無常之常。說無常。則常之無常。言空。則不空之空。言有。則幻有之有。談邊。則即中之邊。談中。則不但之中。立理。則成事之理。立事。則顯理之事。是以卷舒在我。隱顯同時。說不乖于無說。無說不乖于說。寶藏論云。常空不有。常有不空。兩不相待。句句皆宗。是以聖人隨有說有。隨空道空。空不乖有。有不乖空。兩語無病。二義雙通。乃至說我。亦不乖無我。乃至無說
【現代漢語翻譯】 現代漢語譯本 光菩薩想要放出光明。佛陀問文殊菩薩。文殊菩薩初入第一義諦，回答說：『世尊，這樣的光明，名為智慧。智慧，即是常住不變之法。常住不變之法，沒有因緣。為何佛陀要問，因何緣故有此光明？』（文殊菩薩）廣泛地闡述了無因緣的道理之後，最後說：『世尊，也有因緣。因為滅除了無明，就能得到熾盛的阿耨多羅三藐三菩提燈（Anuttara-samyak-sambodhi，無上正等正覺）。』由此可知，因教法而明白宗義，並非沒有原因。從因緣入門，最終不會徒勞無功。方便之門，不可暫時廢棄。而且在《宗鏡錄》中，只要說出一個字，便是談論宗義，更無前後之分。因為說法的時間有差異，但道理卻沒有差別。如《智度論》所說：『先分別諸法，后說畢竟空。』然而只是說的前後有別，諸法的實相卻是同時存在的。文字不能同時書寫，但空性並非漸次顯現。
問：只是說方便，說說也無妨。如果按照正宗來說，有言語反而會傷害宗旨。
答：我這個圓融之宗，不是情識分別所能理解的。豈能像那些執著方便教法的人一樣，空有不能融合貫通，體和用分成兩部分，理和事形成隔閡。說常住，就成了常見；說無常，就歸於斷滅。排斥一邊，就成了邊執；存著中道，就執著于中道的道理。現在這個圓融的宗旨，無礙的宗義，說常，是無常之常；說無常，是常之無常。說空，是不空之空；說有，是幻有之有。談論邊，就是即中之邊；談論中，就是不單單是中。建立理，就是成事之理；建立事，就是顯理之事。因此卷舒在我，隱顯同時。說不違背于無說，無說不違背于說。《寶藏論》說：『常空不是有，常有不是空，兩者互不相待，句句都是宗。』因此聖人隨順有而說有，隨順空而說道空，空不違背有，有不違背空，兩句話都沒有毛病，兩種意義都能通達。乃至說我，也不違背無我，乃至無說。
【English Translation】 English version The Bodhisattva of Light desired to emit light. The Buddha asked Manjushri (Manjushri, a Bodhisattva representing wisdom). Manjushri, having just entered the First Principle, replied: 'World Honored One, such light is called wisdom. Wisdom is the Dharma of permanence. The Dharma of permanence has no cause or condition. Why does the Buddha ask, for what cause and condition does this light exist?' After extensively explaining the principle of no cause and condition, (Manjushri) finally said: 'World Honored One, there is also a cause and condition. Because the extinction of ignorance leads to obtaining the blazing lamp of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' From this, it is known that understanding the doctrine through teachings is not without reason. Entering the Path through conditions will ultimately not be in vain. The gate of expedient means should not be temporarily abandoned. Moreover, in the 'Zong Jing Lu', just uttering a single word is discussing the doctrine, without any before or after. Because the time of speaking differs, but the principle has no difference. As the 'Maha Prajnaparamita Shastra' says: 'First distinguish all dharmas, then speak of ultimate emptiness.' However, it is only that the speaking has a sequence, but the reality of all dharmas exists simultaneously. Writing cannot be done all at once, but emptiness is not gradually revealed.
Question: Just speaking of expedient means, speaking is not a problem. But if according to the true doctrine, having words would harm the purpose.
Answer: My doctrine of perfect fusion is beyond the reach of emotional understanding. How can it be like those who cling to expedient teachings, where emptiness and existence cannot be integrated, the essence and function are separated, and principle and phenomena become isolated? Speaking of permanence becomes eternalism; speaking of impermanence leads to annihilationism. Rejecting one extreme becomes clinging to an extreme; clinging to the middle becomes attached to the principle of the middle way. Now, this doctrine of perfect fusion, this doctrine of unobstructedness, speaking of permanence is the permanence of impermanence; speaking of impermanence is the impermanence of permanence. Speaking of emptiness is the emptiness of non-emptiness; speaking of existence is the existence of illusory existence. Discussing the extreme is the extreme that is identical to the middle; discussing the middle is not merely the middle. Establishing principle is the principle that accomplishes phenomena; establishing phenomena is the phenomena that reveals principle. Therefore, contraction and expansion are within me, concealment and manifestation are simultaneous. Speaking does not contradict non-speaking, and non-speaking does not contradict speaking. The 'Ratnagotravibhāga' says: 'Permanent emptiness is not existence, permanent existence is not emptiness, the two do not depend on each other, every phrase is the doctrine.' Therefore, the sage speaks of existence according to existence, and speaks of emptiness according to emptiness. Emptiness does not contradict existence, and existence does not contradict emptiness. Both statements are without fault, and both meanings are understood. Even speaking of self does not contradict no-self, even to the point of non-speaking.
。事亦不宗。何以故。不為言語所轉也。釋曰。常空不有者。常空。則不因有而空。若因有而空。則成對待。以他為體。自無力故。不自在故。不得稱常。常有不空者。亦不因空而有。則一空一切空。一有一切有。以絕待故。乃得句句皆宗也。空有既爾。法法皆然。可謂宗無不通。道無不現。云何簡法取塵。自生差別。不為言語之所轉者。以知宗故。無一事而不隨實地。無一法而不順無生。祖師云。承言須會宗。勿自立規矩。何者。若立規矩。則落限量。才成限量。便違本宗。但隨言語之所轉也。所以一切眾生不知真實者。皆為言語之所覆。大寶積經云。音聲語言中。若得不隨轉。于義乃隨行。是名求義者。何者名為義。應知秘密說。秘密說者。即宗鏡旨矣。唯佛智之所知。非情見之能解。如勝天王般若經云。爾時眾中有一菩薩摩訶薩。名須真胝。白勝天王言。如來為大王受記乎。勝天王答善思惟菩薩言。善男子。我受記如夢相。又問。大王。如此受記。當得何法。答曰。善男子。佛授我記。竟無所得。又問。無所得者。為是何法。答曰。不得眾生壽者我人。養育。陰界入。悉無所得。若善不善。若染若凈。若有漏。若無漏。若世間。若出世間。若有為。若無為。若生死。若涅槃。悉無所得。又問。若無所得用受記為
。答曰。善男子。無所得故。則得授記。又問。若如大王所說義者。則有二智。一無所得。二得授記。答曰。若有二者。則無授記。何以故。佛智無二。諸佛世尊。以不二智。授菩薩記。又問。若智不二。云何而有授記得記。答曰。得記授記。其際不二。又問。不二際者。云何有記。答曰。通達不二際即是授記。
又問。大王。住何際中而得授記。
答曰。住我際得授記。住眾生際。壽命際人際得授記。又問。我際當於何求。答曰。當於如來解脫際求。又問。如來解脫際。復於何求。答曰。當於無明有愛際求。又問。無明有愛。當於何求。答曰。當於畢竟不生際求。又問。畢竟不生際。當於何求。答曰。當於無知際求。又問。無知者。為無所知。云何於此際求。答曰。若有所知求不可得。以無知故。於此際求。又問。此際無言。云何可求。答曰。以言語斷。是故可求。又問。云何言語斷。答曰。諸法依義不依語。又問。云何依義。答曰。不見義相。又問。云何不見。答曰。不生分別義是可依。我為能依。無此二事。故名通達。又問。若不見義。此何所求。答曰。不見不取。故名為求。又問。若法可求即是有求。答曰。不爾。夫求法者。是無所求。何以故。若是可求則為非法。又問。何者是法。答曰。法無
【現代漢語翻譯】 現代漢語譯本：問：『善男子，為什麼說無所得才能得到授記呢？』答：『因為沒有任何執著，所以才能得到授記。』又問：『如果像大王您所說的，那就有兩種智慧了，一種是無所得，一種是得到授記。』答：『如果存在兩種智慧，那就沒有真正的授記了。為什麼呢？佛的智慧是唯一的，諸佛世尊用不二的智慧來給菩薩授記。』又問：『如果智慧是唯一的，怎麼會有授記和被授記的區分呢？』答：『授記和被授記，它們的本質是沒有分別的。』又問：『如果本質沒有分別，怎麼會有授記這件事呢？』答：『通達這沒有分別的本質，就是真正的授記。』 又問：『大王，住在什麼樣的境界中才能得到授記呢？』 答：『住在我（ātman）的境界中可以得到授記，住在眾生（sattva）的境界、壽命（āyu）的境界、人（pudgala）的境界中都可以得到授記。』又問：『我（ātman）的境界應當在哪裡尋求呢？』答：『應當在如來（Tathāgata）的解脫（vimoksha）境界中尋求。』又問：『如來（Tathāgata）的解脫（vimoksha）境界，又應當在哪裡尋求呢？』答：『應當在無明（avidyā）和有愛（bhava-trishna）的境界中尋求。』又問：『無明（avidyā）和有愛（bhava-trishna），應當在哪裡尋求呢？』答：『應當在畢竟不生（atyanta-anutpāda）的境界中尋求。』又問：『畢竟不生（atyanta-anutpāda）的境界，應當在哪裡尋求呢？』答：『應當在無知（ajnana）的境界中尋求。』又問：『無知（ajnana）就是什麼都不知道嗎？又怎麼能在這個境界中尋求呢？』答：『如果有所知，那就無法尋求。正因為是無知，才能在這個境界中尋求。』又問：『這個境界無法用語言表達，又怎麼能尋求呢？』答：『因為語言已經斷絕，所以才能尋求。』又問：『怎麼算是語言斷絕呢？』答：『一切法（dharma）依靠意義，而不是依靠語言。』又問：『怎麼算是依靠意義呢？』答：『不見意義的表相。』又問：『怎麼算是不見呢？』答：『不生起分別的意義，是可以依靠的。認為有「我」是能依靠的，沒有這兩種執著，就叫做通達。』又問：『如果不見意義，那又在尋求什麼呢？』答：『不見也不執取，就叫做尋求。』又問：『如果法（dharma）是可以尋求的，那就是有所求了。』答：『不是這樣的。尋求法（dharma）的人，是無所求的。為什麼呢？如果是可以尋求的，那就不是真正的法（dharma）了。』又問：『什麼是法（dharma）呢？』答：『法（dharma）是無』
【English Translation】 English version: Question: 'Good man, why is it said that one obtains prediction only through non-attainment?' Answer: 'Because there is no attachment, one obtains prediction.' Question: 'If it is as you, Great King, say, then there are two kinds of wisdom: one is non-attainment, and the other is obtaining prediction.' Answer: 'If there are two, then there is no true prediction. Why? The wisdom of the Buddha is non-dual. All Buddhas, the World Honored Ones, give predictions to Bodhisattvas with non-dual wisdom.' Question: 'If wisdom is non-dual, how can there be prediction and being predicted?' Answer: 'Prediction and being predicted, their essence is without distinction.' Question: 'If the essence is without distinction, how can there be such a thing as prediction?' Answer: 'Penetrating this non-dual essence is true prediction.' Question: 'Great King, in what realm does one abide to obtain prediction?' Answer: 'Abiding in the realm of the self (ātman) one obtains prediction; abiding in the realm of beings (sattva), the realm of lifespan (āyu), the realm of person (pudgala) one obtains prediction.' Question: 'Where should the realm of the self (ātman) be sought?' Answer: 'It should be sought in the liberation (vimoksha) realm of the Tathāgata (Tathāgata).' Question: 'Where should the liberation (vimoksha) realm of the Tathāgata (Tathāgata) be sought?' Answer: 'It should be sought in the realm of ignorance (avidyā) and craving for existence (bhava-trishna).' Question: 'Where should ignorance (avidyā) and craving for existence (bhava-trishna) be sought?' Answer: 'It should be sought in the realm of ultimate non-arising (atyanta-anutpāda).' Question: 'Where should the realm of ultimate non-arising (atyanta-anutpāda) be sought?' Answer: 'It should be sought in the realm of non-knowing (ajnana).' Question: 'Is non-knowing (ajnana) not knowing anything? How can one seek in this realm?' Answer: 'If there is something known, it cannot be sought. Precisely because it is non-knowing, one can seek in this realm.' Question: 'This realm cannot be expressed in words, how can it be sought?' Answer: 'Because language is cut off, it can be sought.' Question: 'How is language cut off?' Answer: 'All dharmas (dharma) rely on meaning, not on language.' Question: 'How is it relying on meaning?' Answer: 'Not seeing the appearance of meaning.' Question: 'How is it not seeing?' Answer: 'The meaning that does not give rise to discrimination is what can be relied upon. Thinking that 'I' am the one who relies, without these two attachments, is called penetration.' Question: 'If meaning is not seen, then what is being sought?' Answer: 'Not seeing and not grasping is called seeking.' Question: 'If the dharma (dharma) can be sought, then there is something being sought.' Answer: 'It is not so. One who seeks the dharma (dharma) seeks nothing. Why? If it can be sought, then it is not the true dharma (dharma).' Question: 'What is the dharma (dharma)?' Answer: 'The dharma (dharma) is no'
文字。亦離言語。又問。離文言中。何者是法。答曰。文言性離。心行處滅。是名為法。一切諸法。皆不可說。其不可說。亦不可說。善男子。若有所說。即是虛妄。中無實法。又問。諸佛菩薩。常有言說。皆虛妄乎。答曰。諸佛菩薩。從始至終。不說一字。云何虛妄。又問。若有所說。云何過咎。答曰。謂言語過。又問。言語何咎。答曰。謂思量過。又問。何法無咎。答曰。無說有說。不見二相。是即無咎。又問。過何為本。答曰。能執為本。又問。執何為本。答曰。著心為本。又問。著何為本。答曰。虛妄分別。又問。虛妄分別。以何為本。答曰。攀緣為本。又問。何所攀緣。答曰。緣色聲香味觸法。又問。云何不緣。答曰。若離愛取。則無所緣。以是義故。如來常說諸法平等。是以法平等故。說無差別。此方說法。十剎皆然。即一處遍一切處故。所以同證同宣。互為主伴。如華嚴指歸問云。如忉利天說十住時。既遍虛空。未知夜摩天等處。亦說十住不。設爾何失。二俱有過。若彼不說。則說處不遍。若彼亦說。何故經中唯言。忉利說十住法門。夜摩說十行等。答。此說十住。忉利天處。盡遍十方一切塵道。是故夜摩等處。皆有忉利。即于如此遍夜摩等忉利天處。說十住法。是故忉利無不普遍。仍非夜摩。夜摩等
【現代漢語翻譯】 現代漢語譯本 文字也脫離了言語。又問：『在脫離文字言語的情況下，什麼是法？』答：『文字言語的自性是脫離的，心識的活動止息之處，就叫做「法」。一切諸法，都是不可說的，而那不可說本身，也是不可說的。善男子，如果有所說，那就是虛妄，其中沒有真實之法。』 又問：『諸佛菩薩經常有言說，難道都是虛妄的嗎？』答：『諸佛菩薩從始至終，不說一個字，怎麼會是虛妄呢？』又問：『如果有所說，那過失在哪裡呢？』答：『在於言語的過失。』又問：『言語有什麼過失呢？』答：『在於思量的過失。』又問：『什麼法沒有過失呢？』答：『無說而說，不見兩種對立的相，這就是沒有過失。』 又問：『過失的根本是什麼？』答：『執著是根本。』又問：『執著的根本是什麼？』答：『著心是根本。』又問：『著的根本是什麼？』答：『虛妄分別（Vikalpa）是根本。』又問：『虛妄分別以什麼為根本？』答：『攀緣是根本。』又問：『攀緣什麼呢？』答：『攀緣色（Rūpa）、聲（Śabda）、香（Gandha）、味（Rasa）、觸（Sparśa）、法（Dharma）。』 又問：『怎樣才能不攀緣呢？』答：『如果遠離愛（Tṛṣṇā）和取（Upādāna），就沒有什麼可以攀緣的了。因為這個緣故，如來（Tathāgata）常說諸法平等。因為法平等，所以說沒有差別。』 此方（指我們這個世界）說法，十方剎土（Buddhakṣetra）都是這樣。即一處遍一切處，所以共同證悟，共同宣說，互相作為主伴。如《華嚴指歸問》所說：『如忉利天（Trāyastriṃśa）說十住（Daśa-bhūmi）時，既然遍佈虛空，那麼夜摩天（Yāmadeva）等處，也說十住嗎？』如果這樣說，有什麼過失？兩種說法都有過失。如果他們不說，那麼說法之處就不普遍；如果他們也說，為什麼經中只說忉利天說十住法門，夜摩天說十行（Daśa-caryā）等？答：『此說十住，在忉利天處，盡遍十方一切塵道。所以夜摩等處，都有忉利天。即于如此遍夜摩等忉利天處，說十住法。所以忉利天無不普遍，仍然不是夜摩天等。』
【English Translation】 English version Words are also apart from language. Further asked: 'Apart from words and language, what is Dharma (法)?' Answer: 'The nature of words and language is detachment, where the activity of the mind ceases, that is called 'Dharma'. All Dharmas are unspeakable, and that unspeakable itself is also unspeakable. Good man, if there is anything said, it is false, and there is no real Dharma in it.' Further asked: 'The Buddhas (佛) and Bodhisattvas (菩薩) often speak, are they all false?' Answer: 'From beginning to end, the Buddhas and Bodhisattvas do not speak a single word, how can it be false?' Further asked: 'If there is something said, where is the fault?' Answer: 'The fault lies in language.' Further asked: 'What is the fault of language?' Answer: 'The fault lies in thinking.' Further asked: 'What Dharma has no fault?' Answer: 'Speaking without speaking, not seeing two opposing aspects, that is without fault.' Further asked: 'What is the root of fault?' Answer: 'Attachment is the root.' Further asked: 'What is the root of attachment?' Answer: 'Clinging to the mind is the root.' Further asked: 'What is the root of clinging?' Answer: 'False discrimination (Vikalpa) is the root.' Further asked: 'What is the root of false discrimination?' Answer: 'Clinging is the root.' Further asked: 'What is clung to?' Answer: 'Clinging to form (Rūpa), sound (Śabda), smell (Gandha), taste (Rasa), touch (Sparśa), and Dharma (Dharma).' Further asked: 'How can one not cling?' Answer: 'If one is away from craving (Tṛṣṇā) and grasping (Upādāna), there is nothing to cling to. For this reason, the Tathāgata (如來) often says that all Dharmas are equal.' Because Dharmas are equal, it is said that there is no difference.' The Dharma teaching in this world is the same in all Buddha-lands (Buddhakṣetra). That is, one place pervades all places, so they jointly realize enlightenment, jointly proclaim, and mutually act as host and companion. As the 'Huayan Zhigui Wen' says: 'When the Trāyastriṃśa Heaven (忉利天) speaks of the Ten Abodes (Daśa-bhūmi), since it pervades the void, do the Yāmadeva Heaven (夜摩天) and other places also speak of the Ten Abodes?' If so, what is the fault? Both statements have faults. If they do not speak, then the place of teaching is not universal; if they also speak, why does the scripture only say that the Trāyastriṃśa Heaven speaks of the Dharma gate of the Ten Abodes, and the Yāmadeva Heaven speaks of the Ten Practices (Daśa-caryā) and so on? Answer: 'This speaking of the Ten Abodes, in the Trāyastriṃśa Heaven, completely pervades all the dust realms in the ten directions. Therefore, the Yāmadeva and other places all have the Trāyastriṃśa Heaven. That is, in such Trāyastriṃśa Heaven places pervading the Yāmadeva and others, the Dharma of the Ten Abodes is spoken. Therefore, the Trāyastriṃśa Heaven is universally present, but it is still not the Yāmadeva Heaven and others.'
處說十行等。皆亦遍於忉利等處。仍非忉利。當知餘位亦爾。若約十住與十行等。金位相攝。即彼此互無。各遍法界。若約諸位相資。即此彼互有。同遍法界。
又問。余佛說處。與舍那說處。為相見不。設爾何失。二俱有過。謂若相見。即乖相遍。若不相見。不成主伴。
答。互為主伴。若性遍法界。彼此互無。故不相見。若相遍法界。此彼互有。故無不相見。如舍那為主。證處為伴。無有主而不具伴。是故舍那與證處。同遍法界。謂于東方證法來處。彼有舍那。還有東方而來作證。一一遠近。皆同遍法界。一切塵道。無障無礙。思之可見。
問。既稱觀心自悟。不假外緣。云何廣贊佛恩。稱揚經教。
答。若不因教所指。何由得識自心。設不因教。發明。亦須憑教印可。若不然者。皆成自然外道。闇證禪師。直饒生而知之。亦是多生聞經熏種。或乃諸聖本願冥加。所以臺教云。夫一向無生觀人。但信心益。不信外佛威加益。此墮自性癡。又一向信外佛加。不內心求益。此墮他性癡。共癡。無因癡。亦可解。自性癡人。眼見世間牽重不前者。傍力助進。云何不信。罪垢重者。佛威建立。令觀慧得益。又汝從何處得是無生內觀。從師耶。從經耶。從自悟耶。師與經。即是汝之外緣。若自悟者
【現代漢語翻譯】 現代漢語譯本：
關於十行等位的說法，都普遍存在於忉利天（Trayastrimsa，欲界六天之一）等處。但這些地方並非真正的忉利天。應當明白，其他位置也是如此。如果從十住位與十行位等金剛座位的相互包含關係來看，它們彼此互不包含，各自遍佈法界。如果從各個位置相互資助的關係來看，它們彼此互有，共同遍佈法界。
又有人問：其他佛所說的處所，與盧舍那佛（Locana，報身佛）所說的處所，是否互相可見？如果這樣說，會有什麼過失？兩種說法都有過失。如果互相可見，就違背了『相遍』的原則；如果不互相可見，就不能構成主伴關係。
回答：它們互為主伴。如果從『性遍法界』的角度來看，彼此互不包含，所以不互相可見。如果從『相遍法界』的角度來看，彼此互有，所以沒有不能互相見的。比如，盧舍那佛為主，證悟的處所為伴。沒有主而不具備伴的情況。因此，盧舍那佛與證悟的處所，共同遍佈法界。比如，在東方證悟佛法的地方，那裡就有盧舍那佛。還有從東方而來作證的，無論遠近，都共同遍佈法界。一切塵埃道路，沒有阻礙。仔細思考就可以明白。
有人問：既然說是『觀心自悟』，不依賴外在的因緣，為什麼還要廣泛讚歎佛的恩德，稱揚經教呢？
回答：如果不依靠經教的指引，怎麼能夠認識自己的心？即使不依靠經教來發明，也需要憑藉經教來印證認可。如果不是這樣，就會成為自然外道，或者暗中證悟的禪師。即使是生來就知道的，也是因為多生多世聽聞佛經熏習的種子，或者是因為諸聖的本願在暗中加持。所以天臺宗的教義說：『如果一味地修無生觀的人，只相信信心能夠增益，不相信外在佛的威神加持能夠增益，這就墮入了自性癡。』又，『如果一味地相信外在佛的加持，不在內心尋求增益，這就墮入了他性癡。』共同的癡，無因的癡，也可以這樣理解。自性癡的人，眼見世間拉重物的人不能前進，旁邊的人幫助他前進，怎麼能不相信呢？罪業深重的人，佛的威神建立，使觀慧得到增益。』而且，你從哪裡得到這種無生的內觀？是從師父那裡得到的嗎？是從經書那裡得到的嗎？是從自己證悟得到的嗎？師父和經書，就是你的外在因緣。如果是自己證悟的，那麼……
【English Translation】 English version:
The statements about the Ten Practices and other positions are all pervasive in Trayastrimsa (one of the six heavens in the desire realm) and other places. However, these places are not the actual Trayastrimsa. It should be understood that other positions are also like this. If we consider the relationship between the Ten Abodes and the Ten Practices, etc., as mutually inclusive like the vajra seat, then they are mutually exclusive, each pervading the Dharmadhatu. If we consider the relationship of mutual support between the various positions, then they are mutually inclusive, together pervading the Dharmadhatu.
Furthermore, someone asks: Are the places spoken of by other Buddhas visible to the places spoken of by Locana Buddha (the Reward Body Buddha)? What is the fault if we say yes or no? Both answers have faults. If they are visible to each other, it contradicts the principle of 'mutual pervasion'. If they are not visible to each other, they cannot form a principal-retinue relationship.
The answer: They are mutually principal and retinue. If we consider it from the perspective of 'nature pervading the Dharmadhatu', they are mutually exclusive, so they are not visible to each other. If we consider it from the perspective of 'form pervading the Dharmadhatu', they are mutually inclusive, so there is no non-visibility. For example, Locana Buddha is the principal, and the place of enlightenment is the retinue. There is no principal without a retinue. Therefore, Locana Buddha and the place of enlightenment together pervade the Dharmadhatu. For example, in the East, the place where the Dharma is realized, there is Locana Buddha. And there are those who come from the East to bear witness, whether near or far, all together pervading the Dharmadhatu. All paths of dust and defilement are without obstruction. Thinking about it, it can be seen.
Someone asks: Since it is said to be 'self-enlightenment through observing the mind', not relying on external conditions, why widely praise the Buddha's grace and extol the scriptures?
The answer: If one does not rely on the guidance of the teachings, how can one recognize one's own mind? Even if one does not rely on the teachings to discover, one still needs to rely on the teachings for confirmation and approval. If it is not like this, one will become a naturalistic heretic or a Chan master who secretly attains enlightenment. Even if one is born knowing, it is because of the seeds of hearing the scriptures in many lifetimes, or because of the hidden blessings of the vows of the saints. Therefore, the Tiantai teachings say: 'If a person only cultivates the view of non-origination, only believing that faith can increase, and not believing that the majestic power of the external Buddha can increase, then this falls into self-nature ignorance.' Also, 'If one only believes in the blessings of the external Buddha and does not seek increase within, then this falls into other-nature ignorance.' Common ignorance, causeless ignorance, can also be understood in this way. A person with self-nature ignorance, seeing someone in the world pulling a heavy object who cannot move forward, and someone helping them from the side, how can they not believe it? For those with heavy karmic debts, the Buddha's majestic power establishes them, enabling their wisdom to increase.' Moreover, where did you get this unborn inner vision from? Did you get it from a teacher? Did you get it from the scriptures? Did you get it from your own enlightenment? The teacher and the scriptures are your external conditions. If it is self-enlightenment, then...
。必被冥加。汝不知恩。如樹木不識日月風雨等恩。經云。非內非外。而內而外。而內故。諸佛解脫。於心行中求。而外故。諸佛護念。云何不信外益也。又若論至理。無佛無眾生。豈云感應。若於佛事門中。機應非一。若無眾生機。諸佛則不應。豈可執自執他。論內論外。而生邊見耶。
如法華玄義問云。眾生機。聖人應。為一為異。若一則非機應。若異。何相交關而論機應。
答。不一不異。現論則同如。是故不異。事論有機感。是故不一。譬如父子天性相關。骨肉遺體。異則不可。若同者。父即子。子即父。同又不可。只不一不異。而論父子也。眾生理性。與佛不殊。是故不異。而眾生隱。如來顯。是故不一。不一不異。而論機應也。又同是非事非理。故不異。眾生得事聖人得理。又聖人得事凡夫有理。故論異。
問。為用法身應。用應身應。若應身。應身無本。何能應。若用法身應。應則非法。
答。至論諸法。非去來今。非應非不應。而能有應。亦可言法應。亦可言應應。法應則冥益。應應則顯益。分別冥顯有四義。如后說。明機應相者。約善惡明機相。約慈悲論應相。若善惡為機。為單。為共。解者不同。或言單惡為機。承經云。我為斷一切眾生瘡疣重病。又云。如有七子。然
【現代漢語翻譯】 現代漢語譯本：必定會被暗中加持。你卻不知感恩，就像樹木不認識日月風雨等的恩惠。《經》中說：『非內非外，而內而外。』因為向內，所以諸佛的解脫，可以在心行中尋求；因為向外，所以諸佛護念。為什麼不相信外在的利益呢？而且如果論及至高的道理，沒有佛也沒有眾生，哪裡有什麼感應？如果在佛事門中，機緣感應不是單一的。如果沒有眾生的根機，諸佛就不會應現。怎麼可以執著于自或他，討論內或外，而產生邊見呢？
如《法華玄義》中問道：『眾生的根機，聖人的應現，是一還是異？如果是一，那就不是根機和應現；如果是異，又如何相互關聯而談論根機和應現呢？』
答：不一不異。從現象上說，它們是相同的，所以說不異；從事實上說，有機感，所以說不一。譬如父子，天性相關，骨肉相連，如果說是異，那是不可能的；如果說是同，父親就是兒子，兒子就是父親，同也是不可能的。只能說是不一不異，才能談論父子關係。眾生的理性，與佛沒有差別，所以說不異；而眾生是隱沒的，如來是顯現的，所以說不一。不一不異，才能談論根機和應現。而且，同是指非事非理，所以說不異；眾生得到事相，聖人得到理體，或者聖人得到事相，凡夫有理體，所以說異。
問：是用法身應現，還是用應身應現？如果是應身，應身沒有根本，怎麼能應現？如果是用法身應現，應現就不是法身。
答：從至高的道理來說，諸法沒有過去、現在、未來，沒有應現也沒有不應現，卻能有應現。也可以說是法應，也可以說是應應。法應是暗中的利益，應應是顯現的利益。分別暗中和顯現的利益有四種意義，如後面所說。要明白根機和應現的相狀，可以從善惡來明白根機的相狀，從慈悲來論述應現的相狀。如果以善惡為根機，是單一的還是共同的？解釋的人有不同的說法。或者說單一的惡為根機，承接經文說：『我為斷一切眾生瘡疣重病。』又說：『如有七子，』
【English Translation】 English version: One will surely be blessed in secret. Yet you do not know gratitude, like trees not recognizing the kindness of the sun, moon, wind, and rain. The Sutra says: 'Neither internal nor external, but internal and external.' Because it is internal, the liberation of all Buddhas can be sought in the mind and actions; because it is external, all Buddhas protect and remember. Why not believe in external benefits? Moreover, if we discuss the ultimate truth, there is neither Buddha nor sentient beings, so where does responsiveness come from? If in the realm of Buddha-deeds, the opportunities for response are not singular. If there were no opportunities in sentient beings, the Buddhas would not respond. How can one cling to self or other, discuss internal or external, and give rise to biased views?
As asked in the 'Profound Meaning of the Lotus Sutra': 'The opportunities in sentient beings, the responses of sages, are they one or different? If they are one, then there is no opportunity and response; if they are different, how do they relate to each other when discussing opportunity and response?'
Answer: Neither one nor different. In terms of phenomena, they are the same, so they are not different; in terms of facts, there is opportunity and response, so they are not one. For example, father and son are related by nature, flesh and blood. If they were different, it would be impossible; if they were the same, the father would be the son, and the son would be the father, which is also impossible. Only by saying neither one nor different can we discuss the relationship between father and son. The rational nature of sentient beings is no different from that of the Buddha, so they are not different; but sentient beings are hidden, and the Tathagata is manifest, so they are not one. Neither one nor different is how we discuss opportunity and response. Moreover, 'same' refers to non-affairs and non-principles, so they are not different; sentient beings attain affairs, and sages attain principles, or sages attain affairs, and ordinary people have principles, so we discuss differences.
Question: Is the Dharmakaya (法身) [Dharma body] used to respond, or the Nirmanakaya (應身) [Transformation body] used to respond? If it is the Nirmanakaya, the Nirmanakaya has no root, so how can it respond? If the Dharmakaya is used to respond, then the response is not the Dharma.
Answer: In terms of the ultimate truth, all dharmas have no past, present, or future, no response or non-response, yet there can be response. It can also be said that it is Dharma-response, or response-response. Dharma-response is a hidden benefit, and response-response is a manifest benefit. Distinguishing between hidden and manifest benefits has four meanings, as will be discussed later. To understand the characteristics of opportunity and response, one can understand the characteristics of opportunity from good and evil, and discuss the characteristics of response from compassion. If good and evil are the opportunity, is it singular or common? Interpreters have different opinions. Some say that singular evil is the opportunity, following the sutra which says: 'I am to cut off all sentient beings' sores and serious illnesses.' And it says: 'If there are seven sons,'
于病者。心則偏重。如來亦爾。于諸眾生非不平等。然于罪者。心則偏重。又云。如來不為無為眾生而住於世。又無記是無明。終屬惡攝。此即單以惡為機。或單以善為機。承大涅槃經云。我觀眾生。不觀老少中年。貧富貴賤。善心者。即便慈念。此則單善為機。或云。善惡不得獨為機。何者。如金剛後心即是佛。眾善普會。善惡無過。此何得為機耶。雖云佛佛相念。此是通語。而無拔無與。故知單善不得為機。單惡不得為機者。如闡提極惡。不能感佛。大涅槃經云。唯有一發不能勝身。即是性得理善。此是通機。終不成感也。或取善惡相帶為機者。從闡提起改悔心。上至等覺。皆有善惡相帶。故得為機。是故約此善惡明其相也。次約慈以明應相者。或單以慈應。經云。慈善根力。像見師子。廣說如涅槃經。或單以悲為應。如請觀音經云。或遊戲地獄。大悲代受苦。或合用慈悲為應。何者。良以悲心熏于智慧。能拔他苦。慈心熏于禪定。能與他樂。經云。定慧力莊嚴。以此度眾生。論云。水銀和真金。能涂諸色像。功德和法身。處處應現往。豈是水銀真金。單能度色像耶。當知慈悲和合論應也。
問。眾生善惡有三世。何世為機。聖法亦有三世。何世為應。過去已謝。現在不住。未來未至。悉不得為機。亦不得
【現代漢語翻譯】 現代漢語譯本 對於受苦的眾生，佛陀的心會更加側重。如來也是如此，對於一切眾生並非不平等，但對於有罪業的眾生，佛陀的心則會更加側重。又說，如來不住於世，爲了無為的眾生。又說，無記（既非善亦非惡的狀態）是無明（avidya），最終屬於惡的範疇。這便是單以惡為機（契機）。或者單以善為機。承《大涅槃經》（Mahaparinirvana Sutra）所說，『我觀察眾生，不看老少中年、貧富貴賤，對於有善心的人，便慈悲憐憫。』這便是單以善為機。或者說，善惡不得單獨作為機。為什麼呢？例如金剛後心（指證悟前最後一念心）即是佛，眾善普會，善惡都已超越。這怎麼能作為機呢？雖然說佛佛相念，這是普遍的說法，而沒有拔苦與樂的作用。所以知道單善不得作為機。單惡不得作為機的原因是，例如一闡提（icchantika，斷善根的人）極其邪惡，不能感應佛。正如《大涅槃經》所說，『唯有一發不能勝身』，這指的是性得理善（本性具有的理性之善），這是普遍的契機，最終不能成就感應。或者取善惡相帶作為機，從一闡提起改悔之心，上至等覺（菩薩果位的頂點），都有善惡相伴隨，所以可以作為機。因此，根據這善惡來闡明其相。其次，根據慈悲來闡明應相，或者單以慈應。經中說，『慈善根力，像見師子』，詳細的說明如同《涅槃經》。或者單以悲為應，如《請觀音經》所說，『或遊戲地獄，大悲代受苦』。或者合用慈悲作為應。為什麼呢？因為用悲心熏習智慧，能拔除他人的痛苦；用慈心熏習禪定，能給予他人快樂。經中說，『定慧力莊嚴，以此度眾生』。論中說，『水銀和真金，能涂諸色像；功德和法身，處處應現往』。難道是水銀和真金，單獨能度化色像嗎？應當知道慈悲和合才能論應。 問：眾生的善惡有三世（過去、現在、未來），哪一世作為機？聖法也有三世，哪一世作為應？過去已經過去，現在無法停留，未來尚未到來，都不能作為機，也不能作為應。
【English Translation】 English version To those who are ill, the Buddha's heart leans more heavily. The Tathagata (如來，another name for Buddha) is the same; while not unequal to all beings, the Buddha's heart leans more heavily towards those with sins. It is also said that the Tathagata does not dwell in the world for the sake of non-active beings. Furthermore, 'non-marking' (無記，neither good nor evil) is ignorance (無明，avidya), ultimately belonging to the category of evil. This is solely taking evil as the 'ki' (機，opportunity or potential for response). Or solely taking good as the 'ki'. As stated in the Mahaparinirvana Sutra (大涅槃經), 'I observe beings, not looking at old or young, middle-aged, rich or poor, noble or lowly; to those with good hearts, I show compassion and mindfulness.' This is solely taking good as the 'ki'. Or it is said that good and evil cannot be taken as the 'ki' alone. Why? For example, the final thought before enlightenment is Buddha, where all good gathers and good and evil are transcended. How can this be taken as the 'ki'? Although it is said that Buddhas are mindful of each other, this is a general statement, and there is no removal of suffering or giving of joy. Therefore, it is known that good alone cannot be taken as the 'ki'. The reason why evil alone cannot be taken as the 'ki' is that, for example, an icchantika (闡提，one who has severed their roots of goodness) is extremely evil and cannot resonate with the Buddha. As the Mahaparinirvana Sutra says, 'A single hair cannot overcome the body,' which refers to the inherent goodness of reason. This is a universal 'ki', ultimately unable to achieve resonance. Or taking good and evil intertwined as the 'ki', from the icchantika who repents, up to the Equal Enlightenment (等覺，the highest stage of Bodhisattva), there is good and evil accompanying each other, so it can be taken as the 'ki'. Therefore, based on this good and evil, its aspect is clarified. Next, based on compassion, the aspect of response is clarified. Or responding solely with loving-kindness. The sutra says, 'The power of the roots of loving-kindness and compassion is like an elephant seeing a lion,' as explained in detail in the Nirvana Sutra. Or responding solely with compassion, as the Requesting Avalokiteshvara Sutra (請觀音經) says, 'Or playing in hell, with great compassion suffering on behalf of others.' Or using both loving-kindness and compassion as the response. Why? Because using compassion to cultivate wisdom can remove the suffering of others; using loving-kindness to cultivate dhyana (禪定，meditative absorption) can give joy to others. The sutra says, 'Adorned with the power of dhyana and wisdom, using this to liberate beings.' The treatise says, 'Quicksilver and true gold can paint all kinds of images; merit and the dharmakaya (法身，Dharma Body) appear everywhere.' Is it that quicksilver and true gold alone can liberate images? It should be known that loving-kindness and compassion combined are needed for the response. Question: Beings' good and evil exist in the three times (past, present, future). Which time serves as the 'ki'? The sacred Dharma also exists in the three times. Which time serves as the response? The past has passed, the present cannot be held, and the future has not yet arrived. None of them can serve as the 'ki', nor can they serve as the response.
為應。云何論機應耶。
答。若就至理窮核。三世皆不可得。故無應。故經言。非謂菩提有去來今。但以世俗文字數故。說有三世。以四悉檀力。隨順眾生說。或用過去善為機。故言我等宿福慶今得值世尊。又如五方便人。過去集方便者。發真則易。不集則難。是故以過去善為機。或可以現在善為機。故言即生此念時。佛于空中現。或可以未來善為機。未生善法。為令生故。又如無漏無集因。而能感佛也。故智度論云。譬如蓮華在水。有已生。始生。未生者。若不得日光。翳死不疑。三世善若不值佛。無由得成。惡亦如是。或以過去之罪。今悉懺悔。現造眾罪。今亦懺悔。未來之罪。斷相續心遮未來故。名之為救。何者。過去造。惡障。現善不得起。為除此惡。是故請佛。又現在果。苦報逼迫眾生。而求救護。又未來之惡。與時相值。遮令不起。故通用三世惡為機。應亦如是。或用過去慈悲為應。故云我本立誓願。欲令得此法。或用現在慈悲為應者。一切天人阿修羅。皆應至此。為聽法故。未度令度也。又用未來為應者。即是壽量中。未來世益物也。亦如安樂品中雲。我得三菩提時。引之令得住是法中。若通論。三世善惡皆為機。別論。但取未來善惡為正機也。何者。過去已謝。現在已定。只為拔未來惡。生未
來善耳。
問。若未來為正機者。四勤意云何。
答。此以屬通意。今更別答者。只為過去惡。遮未來善故。勤斷過去惡。只為過去善不得增長。增長者。即未來善也。是故四正勤中。言雖過去。意實未來。
問。未來有善惡。佛云何照。
答。如來智鑒。能如是知。非下地知。仰信而已。何可分別。
問。為是眾生自能感。由佛故感。如來自能應。由眾生故應。
答。此應作四句。自。他。共。無因。破是性義悉不可。無此四句故。則無性。無性故。但以世間名字。四悉檀中而論感應能所等。無能應屬佛。若更番疊作諸語言。名字則亂。不可分別。雖作如此名字。是不住。是字。無所有。故如夢幻。
問。既善惡俱為機者。誰無善惡。此皆應得益耶。
答。如世病者。近醫。而有差不差。機亦如是。如有熟不熟。則應有遠有近。明機感不同者。但眾生根性百千。諸佛巧應無量。隨其種種。得度不同。故經云。名色各異。種類若干。如上中下。根莖葉等。隨其種性。各得生長。即是機應不同意也。今略言為四。一者冥應。二者冥機。三者顯機顯應。四者顯機冥應。其相云何。若修三業。現在未運身口。藉往善力。此名為冥機也。雖不相見靈應。而密為法身所益。不
【現代漢語翻譯】 現代漢語譯本 好，你說得很好。
問：如果未來才是真正的根機，那麼四正勤（Sìzhèngqín，四種正確的精進）又該如何解釋呢？
答：這可以從普遍意義上理解。現在我再另外解釋一下，四正勤只是爲了斷除過去的惡業，從而阻止未來的善業產生。努力斷除過去的惡業，只是爲了讓過去的善業能夠增長。而增長的善業，就是未來的善業。所以，四正勤雖然說的是過去，但實際上著眼於未來。
問：未來有善有惡，佛（Fó）是如何照見的呢？
答：如來（Rúlái，佛的稱號）的智慧明鑑，能夠知曉這些，這不是低層次的智慧所能理解的，只能仰信而已，又怎麼能夠分別清楚呢？
問：是眾生自己能夠感應，還是因為佛的緣故才能感應？是如來自己能夠迴應，還是因為眾生的緣故才能迴應？
答：這個問題應該用四句來回答：自、他、共、無因。破除這些自性之義都是不可能的。因為沒有這四句，就沒有自性。因為沒有自性，所以只能用世間的名字，在四悉檀（Sìxītán，四種成就）中討論感應、能所等。沒有能應屬於佛。如果再三重複使用各種語言，名字就會混亂，無法分辨。雖然使用了這樣的名字，但它是不住的，是文字，沒有實在的意義，所以如同夢幻。
問：既然善惡都是根機，那麼誰沒有善惡呢？難道所有人都應該得到利益嗎？
答：就像世間的病人，靠近醫生，有治好和治不好的。根機也是如此，有成熟和不成熟之分，所以有遠有近。說明根機感應不同，是因為眾生的根性千差萬別，諸佛（Zhūfó，諸位佛）巧妙的迴應也是無量的，隨著各種不同的情況，得到的度化也不同。所以經書上說，『名色各異，種類若干』。如同樹的上中下，根莖葉等，隨著各自的種性，各自得到生長。這就是根機感應不同的意思。現在簡略地說為四種：一是冥應，二是冥機，三是顯機顯應，四是顯機冥應。它們的相狀是怎樣的呢？如果修行身口意三業，現在還沒有表現出身口的行為，憑藉著往昔的善業之力，這叫做冥機。雖然沒有相見，沒有靈驗，但卻秘密地被法身所利益，不
【English Translation】 English version Well said.
Question: If the future is the true potential, how should the Four Right Exertions (Sìzhèngqín, Four kinds of right diligence) be explained?
Answer: This can be understood in a general sense. Now, I will explain it differently. The Four Right Exertions are only to cut off past evils, thereby preventing future good deeds from arising. Striving to cut off past evils is only to allow past good deeds to grow. And the good deeds that grow are the future good deeds. Therefore, although the Four Right Exertions speak of the past, they are actually focused on the future.
Question: The future has both good and evil. How does the Buddha (Fó) perceive them?
Answer: The wisdom of the Tathagata (Rúlái, title of the Buddha) can know these things. This is not something that lower-level wisdom can understand. One can only believe in it, so how can one distinguish it clearly?
Question: Is it that sentient beings can sense on their own, or is it because of the Buddha that they can sense? Is it that the Tathagata can respond on his own, or is it because of sentient beings that he can respond?
Answer: This question should be answered with four sentences: self, other, both, and without cause. It is impossible to break these definitions of inherent nature. Because there are not these four sentences, there is no inherent nature. Because there is no inherent nature, one can only use worldly names to discuss sensing, the able and the sensed, etc., in the Four Siddhantas (Sìxītán, Four kinds of accomplishments). There is no able to respond belonging to the Buddha. If various languages are used repeatedly, the names will become confused and indistinguishable. Although such names are used, they are impermanent, they are words, and they have no real meaning, so they are like dreams and illusions.
Question: Since both good and evil are potential, then who has no good and evil? Should everyone benefit?
Answer: Just like worldly patients, approaching a doctor, some are cured and some are not. Potential is also like this, there are mature and immature, so there are near and far. Explaining that the sensing of potential is different is because the nature of sentient beings is varied, and the skillful responses of the Buddhas (Zhūfó, all Buddhas) are also immeasurable. Depending on the various situations, the salvation obtained is also different. Therefore, the scriptures say, 'Names and forms are different, and there are various kinds.' Like the upper, middle, and lower parts of a tree, the roots, stems, and leaves, etc., each grows according to its own nature. This is the meaning of different sensing of potential. Now, to put it simply, there are four types: first, hidden response; second, hidden potential; third, manifest potential and manifest response; and fourth, manifest potential and hidden response. What are their characteristics? If one cultivates the three karmas of body, speech, and mind, and the actions of body and speech have not yet manifested, relying on the power of past good deeds, this is called hidden potential. Although there is no meeting and no miraculous response, one is secretly benefited by the Dharmakaya, not
見不聞。而覺而知。是為冥益也。二冥機顯益者。過去殖善。而冥機已成。便得值佛聞法。現前獲利。是為顯益。如佛最初得度之人。現在何嘗修善。諸佛照其宿機。自往度之。即其義也。三顯機顯應者。現在身口精勤不懈。而能感降。如須達長跪。佛往祇洹。月蓋曲躬。聖居門閫。如即行人道場禮懺。能感靈瑞。即是顯機顯應也。四者顯機冥應者。如雖一世勤苦。現善濃積。而不顯感。冥有其利。此是顯機冥益。若解四意。一切低頭舉手。福不虛棄。終日無感。終日無悔。若見喜殺壽長。好施貧乏。不生邪見。若不解此者。謂其徒功喪計。憂悔失理。釋論云。今我病苦皆過去。今生修福。報在當來。正念無僻。得此四意也。
宗鏡錄卷第六十一
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第六十二
慧日永明寺主智覺禪師延壽集
夫平等真心。群生佛智。雖然等有。信解難生。多抱狐疑。少能圓證。以辟支佛之利智。舍利弗之上根。乃至不退位中諸大菩薩。盡思竭力。罔測其原。巧辯妙通。靡知其際。更希再明教理。確實指陳。顯大旨于目前。斷纖疑于意地。
答。廣略之教。遮表之詮。雖開合不同。總別有異。然
【現代漢語翻譯】 現代漢語譯本 見不聞，而覺而知，這稱為冥益（無形中的利益）。 二、冥機顯益：過去種下善因，而無形的機緣已經成熟，便能遇到佛並聽聞佛法，當下獲得利益，這稱為顯益（明顯的利益）。例如佛陀最初度化的人，現在並沒有修善，諸佛照見他們過去世的因緣，親自前去度化他們，就是這個道理。 三、顯機顯應：現在身口意精勤不懈，就能感得佛菩薩降臨。例如須達（Anathapindika）長跪，佛陀前往祇洹（Jetavana）；月蓋（Candra-mukha）彎腰，聖者來到門前。如同修行人在道場禮拜懺悔，能感得靈瑞，這就是顯機顯應。 四、顯機冥應：如同雖然一生勤苦，現在善行積累很多，但不顯現感應，暗中卻有利益。這就是顯機冥益。如果理解這四種意義，一切低頭舉手，所種的福德都不會白白拋棄，即使終日沒有感應，終日也不會後悔。如果見到喜好殺生的人反而長壽，樂於佈施的人反而貧乏，也不會產生邪見。如果不理解這些，就認為徒勞無功，憂愁後悔，失去道理。《釋論》說：『現在我所受的病苦都是過去所造的業，今生修福，報應在未來。』正念沒有偏差，就能得到這四種意義。 《宗鏡錄》卷第六十一 戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》 《宗鏡錄》卷第六十二 慧日永明寺主智覺禪師延壽集 平等真心，群生佛智，雖然平等具有，但信解難以生起，大多懷抱狐疑，很少能夠圓滿證悟。以辟支佛（Pratyekabuddha，獨覺佛）的利智，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）的上根，乃至不退轉位中的諸大菩薩，盡心思竭盡力量，也無法測度其根源，巧妙的辯才和神通，也無法知曉其邊際。更希望再次闡明教理，確實地指明陳述，在眼前顯現大旨，在意識深處斷除細微的疑惑。 答：廣略的教法，遮表的詮釋，雖然開合不同，總別有異，然而……
【English Translation】 English version 'Seeing without hearing, awakening and knowing, this is called 'unseen benefit' (冥益).' 'Second, 'unseen cause, manifest benefit' (冥機顯益): In the past, one planted good seeds, and the unseen opportunity has matured. Then, one encounters the Buddha and hears the Dharma, immediately gaining benefit. This is called 'manifest benefit'. For example, the people whom the Buddha first liberated did not cultivate goodness in the present. The Buddhas, seeing their past causes, personally went to liberate them. This is the meaning.' 'Third, 'manifest cause, manifest effect' (顯機顯應): In the present, one's body, speech, and mind are diligent and unremitting, and one can invoke a response. For example, Anathapindika (須達) knelt for a long time, and the Buddha went to Jetavana (祇洹); Candra-mukha (月蓋) bowed, and the sage came to the doorway. Just as practitioners in the dojo prostrate and repent, they can invoke auspicious signs. This is 'manifest cause, manifest effect'.' 'Fourth, 'manifest cause, unseen effect' (顯機冥應): It is like one who, though diligent and hardworking in this life, accumulates much good, but does not see a manifest response, yet there is benefit in secret. This is 'manifest cause, unseen benefit'. If one understands these four meanings, every bow and raised hand will not be in vain. Even if there is no response all day long, there will be no regret all day long. If one sees that those who like to kill live long, and those who like to give are poor, one will not give rise to wrong views. If one does not understand these, one will think that it is all in vain, and one will worry and regret, losing reason. The Shastra says, 'The sickness and suffering I now experience are all from the past. Cultivating blessings in this life will be rewarded in the future.' With right thought and no deviation, one can obtain these four meanings.' Zong Jing Lu (宗鏡錄) Volume 61 Opened and printed by the Grand Repository Capital Supervision in the year of Wu-Shen Taisho Tripitaka Volume 48, No. 2016 Zong Jing Lu Zong Jing Lu Volume 62 Compiled by Chan Master Yan-shou, Zhi-jue, Abbot of Hui-ri Yong-ming Temple The equal true mind, the Buddha-wisdom of all beings, although equally possessed, are difficult to believe and understand. Most harbor doubt and few can perfectly realize it. With the sharp wisdom of a Pratyekabuddha (辟支佛, Solitary Buddha), the superior roots of Sariputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom), and even the great Bodhisattvas in the stage of non-retrogression, exhausting their thoughts and efforts, they cannot fathom its origin. Their skillful eloquence and wondrous powers cannot know its boundaries. It is hoped that the teachings and principles will be clarified again, and that they will be clearly stated, revealing the great purpose before our eyes and cutting off subtle doubts in the depths of our minds. Answer: The teachings of broadness and brevity, the explanations of negation and affirmation, although different in opening and closing, and different in generality and specificity, yet...
皆顯唯心之旨。終無識外之文。證若恒沙。豈唯一二。所以法華經偈云。知第一寂滅。以方便力故。雖說種種道。其實為佛乘。又偈云。我今亦如是。安隱眾生故。以種種法門。宣示于佛道。釋曰。知第一寂滅者。真如一心。是本寂滅。非輪迴生滅之滅。亦非觀行對治之滅。故稱第一於一心寂滅之中。即無法可敷揚。無道可建立。為未了者。以方便大慈力故。雖說種種別門異道。若克禮而論。唯但指歸一心佛乘。更無餘事。今我亦如是者。今我與十方佛。同證此法。悉皆如是。以此安樂一切有情。示三乘五性。種種法門。宣揚于唯心佛道。楞伽經云。佛告大慧。身及資生器世間等。一切皆是藏識影像。所取能取二種相現。彼諸愚夫。墮生住滅二見中故。于中妄起有無分別。大慧。汝於此義。應勤修學。又入楞伽經偈云。種種隨心轉。唯心非余法。心生種種生。心滅種種滅。眾生妄分別。無物而見物。無義唯是心。無分別得脫。又偈云。無地及諸諦。無國土及化。佛辟支聲聞。唯是心分別。人體及五陰。諸緣及微塵。勝性自在作。唯是心分別。心遍一切處。一切處皆心。以心不善觀。心性無諸相。華嚴經偈云。一切方海中。依于眾生心想而住。又云知一切法界所安立。悉住心念際三昧。大智度論云。譬如調馬。自見影不
【現代漢語翻譯】 現代漢語譯本 皆彰顯唯心（一切唯心所造）的宗旨，終究沒有心識之外的文字。證悟的例子多如恒河沙數，豈止一兩個例子而已。《法華經》的偈頌說：『知第一寂滅（證悟到最根本的寂滅），以方便力故（用方便的法門），雖說種種道（雖然說了種種不同的道），其實為佛乘（實際上都是爲了引導眾生進入佛的境界）。』又說：『我今亦如是（我現在也是這樣），安隱眾生故（爲了讓眾生得到安穩），以種種法門（用種種不同的法門），宣示于佛道（宣揚和指示成佛的道路）。』 解釋說：『知第一寂滅』，指的是真如一心（不生不滅的真心），是本自寂滅的。不是輪迴生滅的寂滅，也不是通過觀行對治而達到的寂滅。所以稱為『第一』。在真如一心寂滅之中，本來就沒有什麼法可以宣揚，沒有什麼道可以建立。爲了那些還沒有覺悟的人，用方便的慈悲力量，雖然說了種種不同的法門和道路，如果從根本上來說，都只是爲了指引眾生歸向一心佛乘，沒有其他的事情。 『今我亦如是』，指的是現在我和十方諸佛，共同證悟了這個真理，都像這樣。用這個真理來安樂一切有情眾生，示現三乘（聲聞乘、緣覺乘、菩薩乘）五性（五種不同的根性），用種種不同的法門，宣揚唯心佛道。《楞伽經》說：『佛告訴大慧（菩薩名）：身體以及資生器世間等等，一切都是藏識（阿賴耶識）的影像，能取和所取兩種相顯現出來。那些愚癡的人，因為墮入生住滅兩種見解中，所以妄想地產生有和無的分別。大慧，你應該勤奮地修學這個道理。』 《入楞伽經》的偈頌說：『種種隨心轉（種種現象隨著心而轉變），唯心非余法（只有心才是真實的，沒有其他法是真實的）。心生種種生（心生起，種種現象就生起），心滅種種滅（心滅掉，種種現象就滅掉）。眾生妄分別（眾生虛妄地分別），無物而見物（本來沒有東西，卻看到有東西）。無義唯是心（沒有意義，只有心是真實的），無分別得脫（沒有分別才能得到解脫）。』 又說：『無地及諸諦（沒有地和其他真諦），無國土及化（沒有國土和化現），佛辟支聲聞（佛、辟支佛、聲聞），唯是心分別（都是心的分別）。人體及五陰（人體和五蘊），諸緣及微塵（各種因緣和微塵），勝性自在作（勝性和自在天所造），唯是心分別（都是心的分別）。心遍一切處（心遍佈一切處），一切處皆心（一切處都是心）。以心不善觀（用心不善於觀察），心性無諸相（心的本性沒有各種相）。』 《華嚴經》的偈頌說：『一切方海中（在一切方向的海洋中），依于眾生心想而住（都依眾生的心念而存在）。』又說：『知一切法界所安立（知道一切法界所安立的），悉住心念際三昧（都住在心念的境界的三昧中）。』《大智度論》說：『譬如調馬（譬如調馬一樣），自見影不（自己看到自己的影子不）。』
【English Translation】 English version All manifest the principle of 'Mind-Only' (everything is created by the mind), and ultimately there are no texts outside of consciousness. The proofs are as numerous as the sands of the Ganges, not just one or two examples. Therefore, the verse in the Lotus Sutra says: 'Knowing the first quiescence (realizing the most fundamental quiescence), due to skillful means (using expedient methods), although speaking of various paths (although speaking of various different paths), in reality, it is for the Buddha-vehicle (actually, it is to guide sentient beings into the realm of the Buddha).' It also says: 'I am also like this now (I am also like this now), for the sake of peace and happiness of sentient beings (in order to bring peace and happiness to sentient beings), using various Dharma-gates (using various different Dharma-gates), proclaiming and indicating the Buddha-path (proclaiming and indicating the path to Buddhahood).' The explanation says: 'Knowing the first quiescence' refers to the tathata-one-mind (the true and unchanging mind), which is inherently quiescent. It is not the quiescence of reincarnation and birth and death, nor is it the quiescence achieved through contemplation and counteracting afflictions. Therefore, it is called 'first'. Within the tathata-one-mind quiescence, there is originally nothing to proclaim, and no path to establish. For those who have not yet awakened, using the power of expedient great compassion, although speaking of various different Dharma-gates and paths, fundamentally speaking, they are all just to guide sentient beings towards the one-mind Buddha-vehicle, and there is nothing else. 'I am also like this now' refers to now I and the Buddhas of the ten directions, jointly realizing this truth, are all like this. Using this truth to bring peace and happiness to all sentient beings, manifesting the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and Five Natures (five different dispositions), using various different Dharma-gates, proclaiming the Mind-Only Buddha-path. The Laṅkāvatāra Sūtra says: 'The Buddha told Mahāmati (name of a Bodhisattva): The body and the supporting world, etc., are all images of the ālaya-consciousness (storehouse consciousness), and the two aspects of the taker and the taken appear. Those foolish people, because they fall into the two views of arising, abiding, and ceasing, therefore, they falsely generate discriminations of existence and non-existence. Mahāmati, you should diligently study this principle.' The verse in the Entering the Laṅkāvatāra Sūtra says: 'Various things change with the mind (various phenomena change with the mind), only the mind is not other dharmas (only the mind is real, no other dharmas are real). When the mind arises, various things arise (when the mind arises, various phenomena arise), when the mind ceases, various things cease (when the mind ceases, various phenomena cease). Sentient beings falsely discriminate (sentient beings falsely discriminate), seeing things where there are no things (seeing things where there are no things). There is no meaning, only the mind is real (there is no meaning, only the mind is real), without discrimination, one attains liberation (without discrimination, one attains liberation).' It also says: 'There is no earth and no truths (there is no earth and no other truths), no lands and no transformations (no lands and no transformations), Buddhas, Pratyekabuddhas, and Śrāvakas (Buddhas, Pratyekabuddhas, and Śrāvakas), are only discriminations of the mind (are all discriminations of the mind). The human body and the five skandhas (the human body and the five aggregates), various conditions and dust motes (various conditions and dust motes), the creation of the Supreme Being and Īśvara (the creation of the Supreme Being and Īśvara), are only discriminations of the mind (are all discriminations of the mind). The mind pervades all places (the mind pervades all places), all places are the mind (all places are the mind). Using the mind to observe unskillfully (using the mind to observe unskillfully), the nature of the mind has no characteristics (the nature of the mind has no characteristics).' The verse in the Avataṃsaka Sūtra says: 'In all the oceans of directions (in all the oceans of directions), they dwell relying on the thoughts of sentient beings (they dwell relying on the thoughts of sentient beings).' It also says: 'Knowing all the realms of Dharma that are established (knowing all the realms of Dharma that are established), all dwell in the samādhi of the realm of the mind (all dwell in the samādhi of the realm of the mind).' The Mahāprajñāpāramitāśāstra says: 'Like taming a horse (like taming a horse), one sees one's own shadow not (one sees one's own shadow not).'
驚。何以故。自知影從身出。如信入一乘調順之人。見一切怖境不驚。自知境從心出。唯識論云。如契經說。三界唯心。又說所緣唯識所現。又說諸法皆不離心。又說有情隨心垢凈。又說成就四智菩薩。能隨悟入唯識無境。又頌說。心意識所緣。皆非離自性。故我說一切。唯有識無餘。此等聖教。誠證非一。釋云。又說所緣唯識所現者。汝謂識外所緣。我說即是內識上所現。世親說。謂識所緣。唯識所現。乃至佛告慈氏。無有少法能取少法。無作用故。但法生時。緣起力大。即一體上有二影生。更互相望。不即不離。諸心心所。由緣起力。其性法爾。如是而生。心意識所緣。皆非離自性者。自性即自心法。或理體。即義。之所依本事。謂第八心。第七意。餘六識所緣。皆自心為境。佛言。由如是理故。我說一切有為無為。皆唯有識無餘。實無心外境也。乃知凡有見聞。皆自心生。實無一法當情。而有自體獨立者。盡從緣起。皆逐想成。生死涅槃。俱如幻夢。所以不退轉法輪經云。爾時阿難。即往佛所。白言。世尊。諸比丘不能得來。何以故。見祇桓中大水悉滿。清凈無垢。亦不見精舍樹木。以是義故。皆不得來。佛告阿難。彼諸比丘。于無水中。而生水想。于無色中。生於色想。無受想行識中。生受想行識想。無聲聞
辟支佛中。作聲聞辟支佛想。華嚴經云。佛子。云何為菩薩摩訶薩。次第遍往諸佛國土神通三昧。佛子。此菩薩摩訶薩。過。于東方無數世界。復過爾所世界微塵數世界。于彼諸世界中。入此三昧。乃至於彼一一諸如來所。恭敬尊重。頭頂禮敬。舉身布地。請問佛法。贊佛平等。稱揚諸佛廣大功德。入于諸佛所入大悲。得佛平等無礙之力。於一念頃。一切佛所勤求妙法。然于諸佛出興於世。入般涅槃。如是之相。皆無所得。如散動心。了別所緣。心起不知何所緣起。心滅不知何所緣滅。此菩薩摩訶薩。亦復如是。終不分別如來出世。及涅槃相。佛子。如日中陽焰。不從云生。不從池生。不處於陸。不住於水。非有非無。非善非惡。非清非濁。不堪飲漱。不可穢污。非有體。非無體。非有味。非無味。以因緣故。而現水相。為識所了。遠望似水。而興水想。近之則無。水。想自滅。此菩薩摩訶薩。亦復如是。不得如來出興於世。及涅槃相。諸佛有相。及以無相。皆是想心之所分別。佛子。此三昧。名為清凈深心行。菩薩摩訶薩。於此三昧。入已而起。起已不失。是知非唯佛。教以心為宗。三教所歸。皆云反己為上。如孔子家語。衛靈公問于孔子曰。有語寡人。為國家者。謹之於廟堂之上。則政治矣。何如。子曰。其可也
【現代漢語翻譯】 現代漢語譯本 對於辟支佛（Pratyekabuddha，緣覺）而言，如果心存聲聞辟支佛（Śrāvakapratyekabuddha，聽聞佛法而悟道的緣覺）的想法。《華嚴經》中說：『佛子，什麼是菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）次第周遍前往諸佛國土的神通三昧（Samādhi，禪定）？』佛子，這位菩薩摩訶薩，超過東方無數世界，又超過與那些世界微塵數相等的世界，在那些世界中，進入這種三昧，乃至在每一位如來（Tathāgata，佛）處，恭敬尊重，以頭頂禮敬，全身匍匐于地，請問佛法，讚歎佛的平等，稱揚諸佛廣大的功德，進入諸佛所入的大悲境界，獲得佛的平等無礙之力，在一念之間，在一切佛處勤求微妙之法。然而對於諸佛出現於世，以及進入般涅槃（Parinirvana，圓寂）這樣的現象，都無所得。如同散亂的心，了別所緣之境，心生起時不知緣何而起，心滅去時不知緣何而滅。這位菩薩摩訶薩也是如此，始終不分別如來出世以及涅槃的現象。佛子，如同日中的陽焰，不從云生，不從池生，不處於陸地，不住於水中，非有非無，非善非惡，非清非濁，不堪飲用，不可穢污，非有實體，非無實體，非有味道，非無味道，因為因緣和合的緣故，而顯現出水的假象，為意識所了別，遠遠望去好像水，因而產生水的想法，靠近時則什麼也沒有，水的想法自然消失。這位菩薩摩訶薩也是如此，不執著于如來出世以及涅槃的現象。諸佛的有相以及無相，都是想心的分別。佛子，這種三昧，名為清凈深心行。菩薩摩訶薩進入這種三昧之後而起，起之後也不會失去。由此可知，不僅佛教以心為根本宗旨，三教所歸宿的，都說反省自身才是最重要的。如同《孔子家語》所記載，衛靈公問孔子說：『有人告訴我，治理國家的人，在廟堂之上謹慎行事，政治就能搞好，您覺得怎麼樣？』孔子說：『或許可以吧。』
【English Translation】 English version Regarding Pratyekabuddhas (辟支佛, Solitary Buddhas), if one harbors the thought of Śrāvakapratyekabuddhas (聲聞辟支佛, Hearer-Solitary Buddhas). The Avataṃsaka Sūtra (華嚴經) says: 'Buddha-child, what is the Bodhisattva-mahāsattva's (菩薩摩訶薩, Great Bodhisattva) successive and pervasive journey to the Buddha-lands through supernatural powers and samādhi (三昧, concentration)?' Buddha-child, this Bodhisattva-mahāsattva, surpassing countless worlds to the east, and further surpassing a number of worlds equal to the dust particles of those worlds, enters this samādhi in those worlds, and even at each of those Tathāgatas' (如來, Thus Come Ones) places, respectfully honors them, prostrates with his head to the ground, spreads his body on the earth, asks about the Buddha-dharma, praises the Buddha's equality, extols the Buddhas' vast merits, enters the great compassion entered by the Buddhas, and obtains the Buddha's equal and unobstructed power. In a single thought, he diligently seeks the wonderful Dharma at all the Buddhas' places. However, regarding the Buddhas' appearance in the world and their entering Parinirvana (般涅槃, complete nirvana), he attains nothing. Like a scattered mind, distinguishing the objects of its attention, the mind arises without knowing what it arises from, and the mind ceases without knowing what it ceases from. This Bodhisattva-mahāsattva is also like this, never distinguishing the Tathagata's appearance in the world and the phenomena of nirvana. Buddha-child, like the sun's glare at midday, it does not arise from clouds, does not arise from ponds, does not exist on land, does not dwell in water, is neither existent nor non-existent, neither good nor evil, neither clear nor turbid, is not suitable for drinking, cannot be defiled, is neither with substance nor without substance, neither with taste nor without taste, but because of causes and conditions, it manifests the appearance of water, which is perceived by consciousness. From afar, it looks like water, and thus the thought of water arises, but when one approaches it, there is nothing, and the thought of water naturally disappears. This Bodhisattva-mahāsattva is also like this, not clinging to the Tathagata's appearance in the world and the phenomena of nirvana. The Buddhas' forms and formlessness are all distinctions of the thinking mind. Buddha-child, this samādhi is called the pure and profound mind practice. The Bodhisattva-mahāsattva, having entered this samādhi and arisen from it, does not lose it after arising. It is known that not only Buddhism takes the mind as its fundamental principle, but all three teachings ultimately say that reflecting on oneself is the most important. As recorded in the Family Sayings of Confucius (孔子家語), Duke Ling of Wei (衛靈公) asked Confucius (孔子), saying, 'Someone told me that those who govern the state should be cautious in the ancestral temple, and then the politics will be well managed. What do you think?' Confucius said, 'Perhaps it is so.'
。愛人者。則人愛之。惡人者。則人惡之。所謂不出圓堵之室。而知天下者。知反己之謂也。是知若疋己以徇物。則無事而不歸。自然取捨忘懷。美惡齊旨。是知但了一心。無相自顯。則六趣塵牢。自然超越。出必由戶。莫不由斯道矣。如古德云。六道群蒙。自此門出。歷千劫而不反。一何痛矣。所以諸佛驚入火宅。祖師特地西來。乃至千聖悲嗟。皆為不達唯心出要道耳。故知若不了萬法即真如一心者。悉成遍計。以真如無相。見有相者。皆是情執故。起信論云。一切境界。唯依妄念而有差別。若離心念。則無一切境界之相。
問。八識自性行相作用。為復是一。為復各異。
答。非一非異。論云。八識自性。不可言定一。行相所依緣。相應異故。又一滅時。余不滅故。能所熏等。相各異故。亦非定異。經說八識如水波等。無差別故。定異。應非因果性故。如幻事等。無定性故。如前所說。識差別相。依理世俗。非真勝義。真勝義中。心言絕故。如伽陀說。心意識八種。俗故相有別。真故相無別。相所相無故。釋云。以三義釋不可定。一行相。謂見分。二所依。謂根。三緣。謂所緣。以此三義。相應異故。如眼識見色為行相。乃至第八變色等為行相。若一識滅。餘七等不必滅者。七是能熏。八是所熏。又
【現代漢語翻譯】 現代漢語譯本：愛別人的人，別人也會愛他；厭惡別人的人，別人也會厭惡他。所以說，不用走出斗室，就能瞭解天下事，這說的就是反省自身。因此，如果捨棄自身去迎合外物，那麼任何事情都不會順遂。自然地取捨、忘懷，美與醜都達到一致的境界。由此可知，只要明瞭一心，無相之理自然顯現，那麼六道輪迴的塵世牢籠，自然就能超越。出離必經由門戶，沒有不是通過這個途徑的。正如古德所說：『六道眾生，都從此門而出，歷經千劫也不回頭，這是多麼令人痛心啊！』所以諸佛驚恐地進入火宅，祖師特地從西方而來，乃至千聖都在悲嘆，都是因為不明白唯心是出離的關鍵途徑啊！因此可知，如果不明白萬法即是真如一心，那麼一切都會變成虛妄的分別。因為真如沒有形相，如果見到有形相，那都是情執的緣故。《起信論》說：『一切境界，都只是依著虛妄的念頭而有差別。如果離開了心念，就沒有一切境界的形相。』 問：八識（Alaya-vijñana，阿賴耶識等八種識）的自性、行相、作用，究竟是一樣的，還是各有不同？ 答：非一非異。《論》中說：八識的自性，不能說一定是一樣，因為行相、所依、所緣、相應各有不同。而且一個識滅時，其餘的識不一定滅。能熏、所熏等，相狀也各有不同。也不能說一定是不同，經中說八識就像水波一樣，沒有差別。如果一定是不同，那麼就應該不是因果關係了，就像幻化的事物一樣，沒有固定的自性。就像前面所說的，識的差別相，是依著理和世俗而說的，不是真正的勝義。在真正的勝義中，心和言語都無法到達。就像伽陀所說：『心、意識等八種，在世俗的層面上有差別，在真實的層面沒有差別，能相和所相都不存在。』 解釋說：用三種意義來解釋不可定：一是行相，指見分；二是所依，指根；三是緣，指所緣。因為這三種意義，相應各有不同。比如眼識見色為行相，乃至第八識變色等為行相。如果一個識滅，其餘七個識不一定滅，因為七識是能熏，八識是所熏。還有...
【English Translation】 English version: Those who love others, others will love them; those who hate others, others will hate them. Therefore, it is said that without going out of a small room, one can understand the affairs of the world, which means reflecting on oneself. Thus, if one abandons oneself to cater to external things, then nothing will go smoothly. Naturally accepting and rejecting, forgetting, beauty and ugliness all reach a unified state. From this, it can be known that as long as one understands the one mind, the principle of no-form will naturally manifest, then the worldly prison of the six realms of reincarnation can naturally be transcended. Departure must be through a gate, and there is none that does not go through this path. As the ancient virtuous ones said: 'The beings of the six realms all come out of this gate, and after thousands of kalpas, they do not turn back, how painful this is!' Therefore, the Buddhas enter the burning house in alarm, the Patriarchs come from the West specifically, and even the thousands of sages are lamenting, all because they do not understand that the only mind is the key path to liberation! Therefore, it can be known that if one does not understand that all dharmas are the same as the one mind of Suchness (Tathata, 真如), then everything will become false distinctions. Because Suchness has no form, if one sees forms, they are all due to emotional attachments. The Awakening of Faith in the Mahayana says: 'All realms are only differentiated according to false thoughts. If one leaves the mind, there will be no form of any realm.' Question: Are the self-nature, characteristics, and functions of the eight consciousnesses (Alaya-vijñana, 阿賴耶識, etc.) the same, or are they different? Answer: Neither the same nor different. The Treatise says: The self-nature of the eight consciousnesses cannot be said to be definitely the same, because the characteristics, the basis, the object, and the correspondence are all different. Moreover, when one consciousness ceases, the others do not necessarily cease. The influencing and the influenced, etc., also have different characteristics. Nor can it be said to be definitely different, the Sutras say that the eight consciousnesses are like waves of water, without difference. If they were definitely different, then they should not be cause and effect, like illusory things, without fixed self-nature. As mentioned before, the differences in consciousness are based on principle and convention, not true ultimate meaning. In true ultimate meaning, the mind and words cannot reach. As the Gatha says: 'The eight kinds of mind, consciousness, etc., have differences on the conventional level, but no differences on the real level, the subject and object do not exist.' Explanation: Use three meanings to explain the indeterminacy: first, the characteristics, referring to the seeing-portion; second, the basis, referring to the root; third, the object, referring to the object. Because these three meanings correspond differently. For example, eye-consciousness seeing form is the characteristic, and so on, up to the eighth consciousness transforming color is the characteristic. If one consciousness ceases, the other seven consciousnesses do not necessarily cease, because the seven consciousnesses are the influencers, and the eighth consciousness is the influenced. Also...
七是因。八是果。亦非定異者。楞伽經說。識如大海水波。無有差別相。又若定異。應非因果。更互為因果故。法爾因果。非定異。如麥不生豆等芽故。又一切法如幻等。故知無定異性。
問。若爾。前來所說三能變相是何。
答。此依四俗諦中第二道理世俗。說有八等隨事差別。非四重真諦中。第四真勝義諦。勝義諦中。若八識理。分別心。與言皆絕。故。非一非異。相所相無故者。相即是能。所相是所。識上何者為能相所相。謂用為能相。體為所相。或以見分為能相。相分為所相。又以七識為能相。第八為所相。所相既無。能相非有。若入真門。理皆無別。真門但是遮別言無別。無別。亦無別無不別。釋曰。但以從初業識。起見相二門。因見立能。因相立所。能所才具。我法互興。從此因有為而立無為。對虛假而談真實。皆無定體。似有非真。是以認互起之名。見色有表而執空無表。對相待之質。見牛角有而執兔角無。不知以有遮無。有非定有。以無遮有。無非定無。若了八識真心。自然絕待。疑消能所。藤蛇於是並空。見息對治。形名以之雙寂。
問。心外無法。祖佛正宗。今目睹森羅。初學難曉。不細開示。何以斷疑。須憑徴詰之由。以破情塵之執。
答。前已廣明。今重引證。唯
【現代漢語翻譯】 現代漢語譯本：第七是因，第八是果。但因和果並非絕對相同或絕對不同。《楞伽經》（Laṅkāvatāra Sūtra）說：『識』（vijñāna，了別作用）就像大海中的水波，沒有差別之相。如果認為因和果是絕對不同的，那麼就不能互為因果。因為法爾如是，因果並非絕對不同，就像麥子不能生出豆子的芽一樣。而且，一切法都如幻象等，所以可知沒有絕對的相同或不同之自性。
問：如果這樣，之前所說的『三能變相』（tri-svabhāva-lakṣaṇa）是什麼呢？
答：這是依據『四俗諦』（catvāri-saṃvṛti-satyāni）中的第二『道理世俗』（yukti-saṃvṛti-satya）而說的，說有八識等隨事物的差別。並非依據『四重真諦』（catvāri paramārtha-satyāni）中的第四『真勝義諦』（paramārtha-satya）。在勝義諦中，對於八識的理體，分別心和言語都已斷絕，所以非一非異。『相所相無故』，『相』（lakṣaṇa）即是能，『所相』（lakṣya）是所。在識之上，什麼作為能相，什麼作為所相呢？用作為能相，體作為所相。或者以見分（darśana-bhāga）作為能相，相分（nimitta-bhāga）作為所相。又或者以七識作為能相，第八識作為所相。所相既然沒有，能相也不會有。如果進入真如之門，理體上都沒有差別。真如之門只是遮止差別之言，說沒有差別。沒有差別，也無所謂沒有差別或不沒有差別。解釋說：只是從最初的業識（karma-vijñāna）生起見、相二門，因為見而立能，因為相而立所。能所一旦具備，我法（ātma-dharma）就互相興起。從此因為有為（saṃskṛta）而立無為（asaṃskṛta），對虛假而談真實，都沒有一定的體性，看似有而非真。因此認識到互相生起的名，見到色有表而執著空無表，對待相對待的性質，見到牛角有而執著兔角無。不知道以有遮無，有並非定有；以無遮有，無並非定無。如果了達八識真心，自然就斷絕了對待，疑慮消除，能所並空，見解止息，對治之法也雙雙寂滅。
問：心外無法，是祖師和佛的正宗。現在親眼看到森羅萬象，初學者難以理解。如果不詳細開示，如何斷除疑惑？必須憑藉征問詰難，來破除情塵的執著。
答：前面已經詳細說明，現在重新引用證據。唯
【English Translation】 English version: Seventh is cause, eighth is effect. However, cause and effect are neither absolutely the same nor absolutely different. The Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra, 'Descent into Lanka Sutra') says: 'Consciousness' (vijñāna, the function of distinguishing) is like waves in the ocean, without any difference in appearance. If one considers cause and effect to be absolutely different, then they cannot be mutually cause and effect. Because it is naturally so, cause and effect are not absolutely different, just as wheat cannot produce bean sprouts. Moreover, all dharmas are like illusions, etc., so it is known that there is no absolute sameness or difference in nature.
Question: If that is the case, what are the 'three aspects of transformation' (tri-svabhāva-lakṣaṇa) mentioned earlier?
Answer: This is based on the second 'conventional truth of reason' (yukti-saṃvṛti-satya) within the 'four conventional truths' (catvāri-saṃvṛti-satyāni), which speaks of the differences in the eight consciousnesses and other things according to circumstances. It is not based on the fourth 'ultimate truth' (paramārtha-satya) within the 'four ultimate truths' (catvāri paramārtha-satyāni). In the ultimate truth, regarding the principle of the eight consciousnesses, discriminating mind and language are both cut off, so it is neither one nor different. 'Because the characteristic and what is characterized are absent,' 'characteristic' (lakṣaṇa) is the 'able' (the active aspect), and 'what is characterized' (lakṣya) is the 'what is able' (the passive aspect). Above consciousness, what serves as the able characteristic and what serves as the what is able characteristic? Function serves as the able characteristic, and substance serves as the what is able characteristic. Or, the seeing-aspect (darśana-bhāga) serves as the able characteristic, and the appearance-aspect (nimitta-bhāga) serves as the what is able characteristic. Or, the seven consciousnesses serve as the able characteristic, and the eighth consciousness serves as the what is able characteristic. Since what is able is absent, the able will not exist either. If one enters the gate of Suchness, there is no difference in principle. The gate of Suchness merely prevents talk of difference, saying there is no difference. No difference also means there is no such thing as no difference or not no difference. Explanation: It is only from the initial karma-consciousness (karma-vijñāna) that the two gates of seeing and appearance arise. Because of seeing, the able is established; because of appearance, the what is able is established. Once the able and what is able are complete, self and dharma (ātma-dharma) arise mutually. From this, because of the conditioned (saṃskṛta), the unconditioned (asaṃskṛta) is established; in contrast to the false, the real is discussed. None of these have a fixed nature, appearing to be but not truly so. Therefore, recognizing the names that arise mutually, seeing that form has manifestation and clinging to the emptiness of no manifestation, treating relative qualities relatively, seeing that a cow has horns and clinging to the absence of rabbit horns. Not knowing that using existence to negate non-existence, existence is not fixed existence; using non-existence to negate existence, non-existence is not fixed non-existence. If one understands the true mind of the eight consciousnesses, naturally the duality is cut off, doubts are eliminated, the able and what is able are both empty, views cease, and the methods of counteraction are also both extinguished.
Question: There is no dharma outside the mind, which is the true teaching of the patriarchs and Buddhas. Now, seeing the myriad phenomena with one's own eyes, it is difficult for beginners to understand. If it is not explained in detail, how can doubts be eliminated? It is necessary to rely on questioning and challenging to break through the clinging to emotional defilements.
Answer: It has already been explained in detail earlier, and now evidence is cited again. Only
識頌云。是法識轉變。分別。所分別。由此彼皆無。故一切唯識。言轉變者。即八種識。從自證分。轉變似二分現。即所變見分。有能作用。說名為見。所變相分。為所作用。說名為相。即俱依自證分而轉。既若見相二分包一切法盡。即此二分從心體上變起。故知一切諸法。皆不離心。分別所分別者。見分是能分別。相分是所分別。由此彼皆無者。此見相二分上。妄執。彼我法二執是無。即由此見相二分外。妄情執有。心外我法之境皆是無。故云由此彼皆無。故一切唯識者。唯遮境有。識簡心空。除執二邊。正處中道。即將唯字。遮薩婆多執心外有其實境。將識字簡清辯等執惡取空。即破空有二邊。正處中道。故疏云。外則包羅萬像。內則能所俱成。可謂四分一心。理無逾者。又小乘九難。難心外無法唯心之旨。一唯識所因難。諸小乘師云。離心之外。現見色法。是其實境所緣。論主何故包羅歸心。總說名為唯識。一乃色心有異。二又能所不同。關云。色境不牽能緣心。以色從心。可唯識。當情色境外迷心。心被境迷。非唯識義。論主云。只此外邊色境。一是一切有情緣心變。二是一切有情心之所持。根本。皆由於心。是故攝歸唯識。十地經及華嚴經說。三界唯心。意云。三界之法。唯是心之所變。離心之外。更無一
【現代漢語翻譯】 現代漢語譯本 識頌說：『這種法是識的轉變，分別和所分別都是識的顯現。因此，它們實際上並不存在，所以一切都是唯識。』 所說的『轉變』，指的是八種識，從自證分轉變，顯現出相似的見分和相分。其中，見分具有能動的作用，所以稱為『見』；相分是被作用的對象，所以稱為『相』。見分和相分都依賴於自證分而運轉。 既然見分和相分包含了所有的法，那麼這兩種分都是從心體上變現出來的。因此，可以知道一切諸法都不離心。 『分別』和『所分別』，指的是見分是能分別，相分是所分別。 『由此彼皆無』，指的是在這見分和相分上，妄執的『我』和『法』這兩種執著是不存在的。也就是說，在這見分和相分之外，妄情執著認為存在的心外『我』和『法』的境界都是不存在的。所以說『由此彼皆無』。 『故一切唯識』，指的是隻是否定外境的實有，而識本身並非空無。這是爲了去除執著于空和有的兩種極端，從而處於中道。用『唯』字來遮止薩婆多部（Sarvastivadins，一切有部）執著認為心外有真實存在的境界；用『識』字來簡別清辯論師（Bhavaviveka）等人執著于惡取空。 這就是破除了空和有這兩種極端，從而處於中道。所以疏文中說：『對外則包羅萬象，對內則能緣和所緣同時成立。可以說是四分一心，道理沒有超過它的。』 此外，小乘有九種難題，質疑心外無法、唯心之旨。第一種是『唯識所因難』。諸小乘師認為，離開心之外，現見到的色法（Rupa，物質現象）是真實存在的境界，是心所緣的對象。論主為什麼要把它們都歸於心，總的來說稱為唯識呢？ 他們認為，一是色和心有差異，二是能緣和所緣不同。關法師說：『色境不能牽引能緣的心，因為色是從心產生的，所以可以說是唯識。當境外迷惑心，心被境迷惑時，就不是唯識的含義了。』 論主說：『只是這外邊的色境，一是所有有情緣心的變現，二是所有有情心所持的根本，都源於心。』因此，將它們攝歸於唯識。《十地經》（Dasabhumika Sutra）和《華嚴經》（Avatamsaka Sutra）說：『三界唯心』，意思是說，三界的法，都是心所變現的，離開心之外，再沒有一法存在。
【English Translation】 English version The Verse on Consciousness states: 'This dharma is the transformation of consciousness, discrimination and what is discriminated are manifestations of consciousness. Therefore, they do not actually exist, hence everything is only consciousness.' The 'transformation' refers to the eight consciousnesses, transforming from the Self-Awareness aspect, manifesting as seemingly dual aspects of the perceiving aspect and the perceived aspect. Among them, the perceiving aspect has the function of being able to act, so it is called 'perception'; the perceived aspect is the object of action, so it is called 'object'. Both the perceiving and perceived aspects rely on the Self-Awareness aspect to function. Since the perceiving and perceived aspects encompass all dharmas, these two aspects are manifested from the essence of mind. Therefore, it can be known that all dharmas are inseparable from the mind. 'Discrimination' and 'what is discriminated' refer to the perceiving aspect as the discriminator and the perceived aspect as what is discriminated. 'Therefore, they do not exist' refers to the false attachments to 'self' and 'dharma' on these perceiving and perceived aspects as non-existent. That is to say, outside of these perceiving and perceived aspects, the false emotional attachment that the external realms of 'self' and 'dharma' exist outside the mind are all non-existent. Therefore, it is said 'Therefore, they do not exist'. 'Hence everything is only consciousness' refers to only negating the real existence of external realms, while consciousness itself is not empty. This is to remove the attachment to the two extremes of emptiness and existence, thereby being in the Middle Way. The word 'only' is used to prevent the Sarvastivadins (Sarvastivadins, the 'All Exists' school) from clinging to the belief that there are real realms existing outside the mind; the word 'consciousness' is used to distinguish those like Bhavaviveka who cling to the wrong view of emptiness. This is to break through the two extremes of emptiness and existence, thereby being in the Middle Way. Therefore, the commentary says: 'Outwardly, it encompasses all phenomena; inwardly, both the perceiver and the perceived are established simultaneously. It can be said to be the One Mind with four aspects, and no principle surpasses it.' In addition, the Hinayana has nine difficulties that question the principle of 'no dharma outside the mind, everything is only mind'. The first is the 'Difficulty of the Cause of Only Consciousness'. The Hinayana masters believe that apart from the mind, the visible form (Rupa, material phenomena) is a real realm, which is the object of the mind. Why does the commentator bring them all back to the mind and generally call them only consciousness? They believe that one is that form and mind are different, and two is that the perceiver and the perceived are different. Dharma Master Guan said: 'The realm of form cannot attract the perceiving mind, because form arises from the mind, so it can be said to be only consciousness. When the external realm confuses the mind, and the mind is confused by the realm, it is not the meaning of only consciousness.' The commentator says: 'Only this external realm of form, one is the manifestation of the minds of all sentient beings, and two is the root held by the minds of all sentient beings, all originating from the mind.' Therefore, they are included in only consciousness. The Dasabhumika Sutra (Dasabhumika Sutra) and the Avatamsaka Sutra (Avatamsaka Sutra) say: 'The three realms are only mind', meaning that the dharmas of the three realms are all manifested by the mind, and there is no dharma existing apart from the mind.
物。此亦為遮我法二執。但是妄情執有。舉體全無。唯有內心。故言唯心。
問。欲色二界。有外器色境。云是心變故。所言唯心。且如無色界天。唯有內心。無外色境。何要更言唯心。豈不成相扶極成過。
答。不但說色境不離心。方名唯心。此亦遮無色界天貪等取能取之心故。為無色界有情。亦貪于空等境起其妄心故。無色界。亦名唯心。若得無漏時。其出世無漏色等。是出世無漏心心所唯識。亦是唯心。故云三界唯心。解深密經云。又說所緣唯識所現。即一切所緣之境。唯是識之所變。更無外法。所以佛告慈氏菩薩云。無有少法能取少法。無作用故。楞伽經又說。諸法皆不離心。無垢稱經又說。有情隨心垢凈。又鈔釋唯識所因。立四種道理。即四比量也。第一比量成立五塵相分色。皆是五識親所緣緣。成其唯識義。第二成立第六識。並闇成立七八二識。皆緣自之親相分。不離於識。是唯識義。第三總成立一切親相分不離心體。得成唯識。第四成立一切疏所緣緣境皆不離心。得成唯識。且第一成立五塵相分皆不離五識者。今但成立一識相分不離於識。餘四識準作。量云。極成眼識是有法。定不親緣離自識色。是宗。因云。極成五識中隨一攝故。如余極成四識。將釋此量。分之為二。初釋名揀過。次略
【現代漢語翻譯】 現代漢語譯本 物。這也是爲了遮止對『我』（ātman）和『法』（dharma）的兩種執著。這些事物只是虛妄的情感執著所認為存在，其實它們的本體完全不存在。只有內心的認知才是真實的，所以說『唯心』。
問：欲界（Kāmadhātu）和色界（Rūpadhātu）有外在的器世界和色境，如果說是心識變現出來的，這可以理解為『唯心』。但是，比如無色界（Arūpadhātu）的天人，只有內心，沒有外在的色境，為什麼還要說『唯心』呢？這豈不是成了互相扶持才能成立的『極成過』（prasiddha-sādhana）？
答：不僅僅是說色境不離心才叫做『唯心』。這樣說也是爲了遮止無色界天人對貪等煩惱的執取之心。因為無色界有情也會貪著于空等境界，從而生起虛妄的心識。所以，無色界也稱為『唯心』。如果證得無漏智慧時，其出世間的無漏色等，是出世間無漏的心和心所法所顯現的唯識，也是唯心。所以說『三界唯心』。《解深密經》（Saṃdhinirmocana Sūtra）說：『又說所緣唯識所現』，即一切所緣的境界，都是識所變現的，更沒有外在的法。所以佛告訴慈氏菩薩（Maitreya Bodhisattva）說：『沒有少許法能夠取少許法，因為沒有作用的緣故。』《楞伽經》（Laṅkāvatāra Sūtra）又說：『諸法皆不離心。』《維摩詰所說經》（Vimalakīrti Nirdeśa Sūtra）又說：『有情隨心垢凈。』另外，鈔釋《唯識》所依據的，立了四種道理，也就是四種比量。第一種比量成立五塵相分色，都是五識的親所緣緣（ālambana-pratyaya），成就其唯識的意義。第二種成立第六識，以及昏昧狀態下成立第七識和第八識，都是緣于自己的親相分，不離於識，這是唯識的意義。第三種總的成立一切親相分不離心體，從而成就唯識。第四種成立一切疏所緣緣的境界都不離心，從而成就唯識。且說第一種成立五塵相分都不離五識的情況，現在只成立一個識的相分不離於識，其餘四識可以類推。論式是：極成的眼識是有法（dharmin），必定不親緣離自識的色，這是宗（pakṣa）。原因是：屬於極成的五識中的任何一個，如同其餘極成的四識。下面解釋這個論式，分為兩部分。首先解釋名稱，辨別過失；其次簡略
【English Translation】 English version Things. This is also to prevent the two attachments to 'self' (ātman) and 'dharma'. These things are only considered to exist by delusional emotional attachments, but their substance is completely non-existent. Only the cognition of the inner mind is real, so it is said 'mind-only'.
Question: The Desire Realm (Kāmadhātu) and the Form Realm (Rūpadhātu) have external vessel worlds and form realms. If they are said to be transformations of consciousness, this can be understood as 'mind-only'. However, for example, the beings in the Formless Realm (Arūpadhātu) only have mind and no external form realms. Why is it still said 'mind-only'? Doesn't this become a 'prasiddha-sādhana' (well-known proof) that can only be established with mutual support?
Answer: It is not only saying that the form realm is inseparable from the mind that is called 'mind-only'. Saying this is also to prevent the beings in the Formless Realm from clinging to afflictions such as greed. Because sentient beings in the Formless Realm also crave emptiness and other realms, thereby giving rise to delusional consciousness. Therefore, the Formless Realm is also called 'mind-only'. If one attains non-outflow wisdom, then the supramundane non-outflow forms, etc., are the mind and mental factors manifested by the supramundane non-outflow consciousness, which is also mind-only. Therefore, it is said 'the three realms are mind-only'. The Saṃdhinirmocana Sūtra (解深密經) says: 'Furthermore, it is said that what is cognized is only what is manifested by consciousness', that is, all cognized realms are only transformations of consciousness, and there are no external dharmas. Therefore, the Buddha told Maitreya Bodhisattva (慈氏菩薩): 'No dharma can grasp any dharma, because there is no function.' The Laṅkāvatāra Sūtra (楞伽經) also says: 'All dharmas are inseparable from the mind.' The Vimalakīrti Nirdeśa Sūtra (維摩詰所說經) also says: 'Sentient beings are pure or impure according to their minds.' In addition, the commentary on the basis of the Consciousness-Only doctrine establishes four kinds of reasoning, which are four kinds of inference. The first inference establishes that the color of the five sense objects are all the direct object-conditions (ālambana-pratyaya) of the five consciousnesses, thus establishing the meaning of Consciousness-Only. The second establishes that the sixth consciousness, and in a state of obscurity, the seventh and eighth consciousnesses, all are conditioned by their own direct object-aspects, and are inseparable from consciousness, which is the meaning of Consciousness-Only. The third generally establishes that all direct object-aspects are inseparable from the mind-essence, thereby establishing Consciousness-Only. The fourth establishes that all indirect object-conditions are inseparable from the mind, thereby establishing Consciousness-Only. Furthermore, regarding the first establishment that the aspects of the five sense objects are inseparable from the five consciousnesses, now only the aspect of one consciousness is established as inseparable from consciousness, and the other four consciousnesses can be inferred by analogy. The argument is: The well-established eye-consciousness is the subject (dharmin), and it definitely does not directly condition color separate from its own consciousness, this is the thesis (pakṣa). The reason is: it belongs to any one of the well-established five consciousnesses, like the other well-established four consciousnesses. The following explains this argument, dividing it into two parts. First, explain the name and distinguish the faults; second, briefly
申問答。初者。宗前陳雲極成。者即揀兩宗不極成眼識。且如大乘宗中許有他方佛眼識。及佛無漏眼識。為小乘不許。亦揀之不取。若小乘宗中執佛是有漏。眼識。及最後身菩薩染污眼識。即大乘不許。亦須簡之。即兩宗互不許者。是不極成法。今但取兩宗共許極成眼識。方立為宗。故前陳言極成眼識也。
問。若不致極成兩宗簡。即有何過。
答。前陳便有自他一分所別不極成過。因中亦犯自他一分所依不成過。為前陳無極成眼識為所依故。所以安極成二字。簡后陳言定不親緣離自識色宗者。但是離眼識相分外。所有本質色。及餘四塵。但離眼識者。皆不親緣。若立敵共諍。只諍本質也。若大乘自宗。成立眼識親相分色。
問。何故不言定親緣不離自識色耶。
答。恐犯能別不極成過故。謂小乘不許色不離於眼識故。次因云。極成五識中隨一攝故者。因言極成。亦簡不極成五識。若不言極成簡。空言五識中隨一攝者。即此因犯自他一分隨一不成過。所以因安極成言揀之。喻云。如余極成四識者。喻言極成。亦揀不極成法。若不安極成。犯一分能立所立不極成過。所以安極成言簡。既立得相分色不離於眼識。餘聲香味觸等皆準此成立。皆不離於餘四識故。所以唯識論頌云。極成眼等識。五隨
【現代漢語翻譯】 現代漢語譯本：
申問答。首先，關於『宗前陳雲極成』，這裡的『極成』是爲了揀擇兩宗（指大乘和小乘）不極成的眼識。例如，大乘宗承認有他方佛的眼識以及佛的無漏眼識，而小乘宗不承認，因此要排除這些。同樣，如果小乘宗認為佛是有漏的眼識，以及最後身菩薩的染污眼識，而大乘宗不承認，也需要排除。兩宗互相不承認的，就是不極成的法。現在只取兩宗共同承認的極成眼識，才立為宗。所以前面陳述說『極成眼識』。 問：如果不強調兩宗的『極成』進行揀擇，會有什麼過失？ 答：那麼前陳（宗）就會有自他一部分所不認可的『不極成』的過失，因中也會犯自他一部分所依賴的『不成』的過失，因為前陳沒有極成的眼識作為所依。所以要安立『極成』二字。簡擇后陳所說的『定不親緣離自識色宗』，只是離開眼識相分之外的所有本質色，以及其餘四塵。凡是離開眼識的，都不直接緣取。如果與對方辯論，只辯論本質色。如果大乘自宗成立眼識親緣相分色。 問：為什麼不說『定親緣不離自識色』呢？ 答：恐怕犯『能別不極成』的過失。因為小乘不承認色不離於眼識。其次，因中說『極成五識中隨一攝故』，因中說『極成』，也是爲了簡擇不極成的五識。如果不說『極成』進行簡擇，空泛地說『五識中隨一攝』，那麼這個因就會犯『自他一部分隨一不成』的過失。所以因中安立『極成』二字進行簡擇。比喻說『如余極成四識』，比喻中說『極成』，也是爲了簡擇不極成的法。如果不安立『極成』，就會犯『一部分能立所立不極成』的過失。所以安立『極成』二字進行簡擇。既然成立了相分色不離於眼識，其餘聲香味觸等都可以依此成立，都不離於其餘四識。所以《唯識論》的頌文說：『極成眼等識，五隨一』。
【English Translation】 English version:
Question and Answer on Establishing a Thesis. Firstly, regarding 'the proponent's statement before the thesis is established upon what is completely accepted', 'completely accepted' here is to select the eye-consciousness that is not completely accepted by the two schools (Mahayana and Hinayana). For example, the Mahayana school admits the eye-consciousness of Buddhas in other realms and the non-outflow eye-consciousness of Buddhas, which the Hinayana school does not admit, so these are excluded. Similarly, if the Hinayana school considers the Buddha to have outflow eye-consciousness and the last-bodied Bodhisattva to have defiled eye-consciousness, which the Mahayana school does not admit, these also need to be excluded. What is not mutually admitted by the two schools is a dharma that is not completely accepted. Now, only the completely accepted eye-consciousness that is jointly admitted by the two schools is established as the thesis. Therefore, the previous statement says 'completely accepted eye-consciousness'. Question: If the 'completely accepted' of the two schools is not emphasized for selection, what fault will there be? Answer: Then the proponent's initial statement (thesis) will have the fault of 'not being completely accepted' by one part of oneself and others, and the reason will also commit the fault of 'not being established' based on what is relied upon by one part of oneself and others, because the initial statement does not have completely accepted eye-consciousness as its basis. Therefore, the two words 'completely accepted' are established. Selecting the latter statement 'definitely does not directly cognize the color separate from one's own consciousness', it is only the essential color outside the appearance-aspect (相分) of eye-consciousness, as well as the remaining four sense objects. Whatever is separate from eye-consciousness is not directly cognized. If arguing with the opponent, only the essential color is debated. If the Mahayana school itself establishes that eye-consciousness directly cognizes the appearance-aspect color. Question: Why not say 'definitely directly cognizes the color not separate from one's own consciousness'? Answer: Fearing committing the fault of 'the distinguishing characteristic not being completely accepted'. Because the Hinayana school does not admit that color is not separate from eye-consciousness. Secondly, the reason says 'because it is included in one of the completely accepted five consciousnesses', the reason says 'completely accepted' is also to select the five consciousnesses that are not completely accepted. If 'completely accepted' is not said for selection, and it is vaguely said 'included in one of the five consciousnesses', then this reason will commit the fault of 'not being established by one part of oneself and others'. Therefore, the two words 'completely accepted' are established in the reason for selection. The analogy says 'like the remaining completely accepted four consciousnesses', the analogy says 'completely accepted' is also to select the dharmas that are not completely accepted. If 'completely accepted' is not established, it will commit the fault of 'one part of the proponent and the established not being completely accepted'. Therefore, the two words 'completely accepted' are established for selection. Since it is established that the appearance-aspect color is not separate from eye-consciousness, the remaining sounds, smells, tastes, and tactile sensations can all be established accordingly, and are not separate from the remaining four consciousnesses. Therefore, the verse in the Vijnaptimatrata-siddhi (唯識論) says: 'The completely accepted eye, etc., consciousnesses, one of the five'.
一攝故。如余不親緣。離自識色等。次申問答。
一問。宗依須兩共許。今後揀立者。言不親緣離自識色。敵者許親緣離自識本質色。何言極成。
答。小乘亦許眼識不親緣餘四塵。以離眼識故。但使他宗許有不親緣離自識色。即是宗依極成也。
二問。他宗既許餘四塵眼識不親緣。后合為宗。便是相扶。豈成宗諍。
答。今所諍者。但取色塵本質。眼不親緣。互相差別。順己違他。正成宗體。以小乘雖許色本質。離於眼識。且是親緣。今言不親緣。豈非宗諍。
三問。宗中所諍。是眼識不親緣本質色。同喻如餘四識。餘四識但不親緣餘四塵。豈得相似。
答。餘四識是喻依。各有不親緣離自識法。是喻體。今取喻體。不取喻依。亦如聲。無常宗。同喻如瓶。不應分別聲瓶有異。但取聲瓶各有無常義。相似。為因等也。第二以理成立第六。兼闇成立七八二識者。量云。極成余識是有法。亦不親緣離自識法。宗因云。是識性故。同喻如極成五識。釋云。宗前陳言極成。亦簡不極成。若不言極成。犯自他一分所別不極成過。若言六七八識為有法。他不許七八二識。即犯他一分所別不極成過。若但立意識為有法。因中便犯不定過。被他將七八二識為異喻。量犯共中自不定過。今但總言
余。別取第六。意兼七八。即闇成立。攝取七八。于余識之中。后陳言。亦不親緣離自識法者。亦者。同也。同前極成五識。不親緣離自識諸法。因云。是識性故者。即同五識是識性。故喻如極成五識者。即同五識。亦不親緣離自識故。明知即親緣不離自識法。既成立已。故知一切親所緣緣境。皆不離心。是唯識義。所以唯識論云。余識。識故。如眼識等。亦不親緣離自諸法。第三以理成立前六識親所緣緣相分。皆歸心體。所言心體者。即自證分也。然雖見分。亦依自證而轉。今但立相分者。以見分共許故。量云。六識親所緣緣。是有法。定不離六識體。宗因云。見相二分中隨一攝故。如彼能緣見分。小乘許見分不離心體故。取為同喻。所以唯識論云。此親所緣緣。定非離此。二隨一故。如彼能緣。第四道理成立一切疏所緣緣境。皆不離心。是其唯識。即第八識相分。望前六名疏所緣緣。以小乘不許第八故。但云疏所緣緣也。量云。一切隨自識所緣。是有法。決定。不離我之能緣心及心所。宗因云。以是所緣法故。同喻如相應法。釋曰。此量后陳言。定不離我之能緣者。謂一切有為無為。但所緣之法。定不離我之能緣識。若后陳不言我之能緣者。便犯一分相扶之失。謂小乘。亦許他心智所緣之境。不離能緣心故。為簡
【現代漢語翻譯】 現代漢語譯本： 『余。別取第六。意兼七八。即闇成立。攝取七八。于余識之中。』意思是說，第六識（Manovijnana，意識）的運作，有時會涉及到第七識（Manas，末那識）和第八識（Alaya-vijnana，阿賴耶識）的內容，從而在不明確的狀態下產生作用。它也會攝取第七識和第八識的資訊，並將這些資訊儲存在其他的識之中。 『后陳言。亦不親緣離自識法者。亦者。同也。同前極成五識。不親緣離自識諸法。』這句話的意思是，後面要陳述的內容是，（前六識）也不直接緣取獨立於自身識之外的法。這裡的『亦』字，是相同的意思，與前面已經確立的五識（眼識、耳識、鼻識、舌識、身識）相同，它們都不直接緣取獨立於自身識之外的諸法。 『因云。是識性故者。即同五識是識性。故喻如極成五識者。即同五識。亦不親緣離自識故。明知即親緣不離自識法。既成立已。故知一切親所緣緣境。皆不離心。是唯識義。』論證的原因是，因為這些識都具有識的性質，所以它們與五識一樣，都不直接緣取獨立於自身識之外的法。這表明它們直接緣取的是不離自身識的法。既然這個觀點已經成立，那麼就可以知道，一切親所緣緣（Adhipati-pratyaya，增上緣）的境界，都不離心，這就是唯識（Vijnanavada，唯識論）的含義。 『所以唯識論云。余識。識故。如眼識等。亦不親緣離自諸法。』因此，《唯識論》說，其他的識，因為它們是識，就像眼識等一樣，也不直接緣取獨立於自身的諸法。 『第三以理成立前六識親所緣緣相分。皆歸心體。所言心體者。即自證分也。然雖見分。亦依自證而轉。今但立相分者。以見分共許故。』第三個論點是用道理來證明前六識的親所緣緣的相分（Nimitta-bhaga，影像分），都歸屬於心體。這裡所說的心體，就是自證分（Svasamvedana-bhaga，自證分）。雖然見分（Darsana-bhaga，見分）也依賴於自證分而運作，但現在只確立相分，是因為見分已經被普遍認可。 『量云。六識親所緣緣。是有法。定不離六識體。宗因云。見相二分中隨一攝故。如彼能緣見分。小乘許見分不離心體故。取為同喻。』論證如下：六識的親所緣緣，作為有法（Dharmin，有法），必定不離六識的本體。原因是，它被包含在見分和相分中的任何一個之中。例如，能緣的見分，小乘佛教也承認見分不離心體，所以可以作為同喻（Sadharmya-drstanta，同法喻）。 『所以唯識論云。此親所緣緣。定非離此。二隨一故。如彼能緣。』因此，《唯識論》說，這個親所緣緣，必定不離見分和相分中的任何一個，就像能緣的見分一樣。 『第四道理成立一切疏所緣緣境。皆不離心。是其唯識。即第八識相分。望前六名疏所緣緣。以小乘不許第八故。但云疏所緣緣也。』第四個論點是用道理來證明一切疏所緣緣（Alambana-pratyaya，所緣緣）的境界，都不離心，這就是唯識的觀點。這裡指的是第八識（Alaya-vijnana，阿賴耶識）的相分。相對於前六識來說，它被稱為疏所緣緣，因為小乘佛教不承認第八識，所以只說是疏所緣緣。 『量云。一切隨自識所緣。是有法。決定。不離我之能緣心及心所。宗因云。以是所緣法故。同喻如相應法。』論證如下：一切隨自身識所緣的法，作為有法，必定不離我的能緣心及心所（Caitasika，心所）。原因是，因為它是所緣法。例如，與心相應的法（Samprayukta，相應法）。 『釋曰。此量后陳言。定不離我之能緣者。謂一切有為無為。但所緣之法。定不離我之能緣識。若后陳不言我之能緣者。便犯一分相扶之失。謂小乘。亦許他心智所緣之境。不離能緣心故。為簡』解釋說，這個論證的後半部分陳述，『必定不離我的能緣』，指的是一切有為法（Samskrta-dharma，有為法）和無為法（Asamskrta-dharma，無為法），只要是所緣之法，就必定不離我的能緣識。如果後半部分不陳述『我的能緣』，就會犯『一分相扶』的過失。因為小乘佛教也承認他心智（Paracitta-jnana，他心智）所緣的境界，不離能緣的心，爲了避免這種情況，所以要特別強調『我的能緣』。
【English Translation】 English version: 'Yu. Bie qu di liu. Yi jian qi ba. Ji an cheng li. She qu qi ba. Yu yu shi zhi zhong.' This means that the operation of the sixth consciousness (Manovijnana, mind consciousness) sometimes involves the content of the seventh consciousness (Manas, mind) and the eighth consciousness (Alaya-vijnana, storehouse consciousness), thus producing effects in an unclear state. It also captures information from the seventh and eighth consciousnesses and stores this information in other consciousnesses. 'Hou chen yan. Yi bu qin yuan li zi shi fa zhe. Yi zhe. Tong ye. Tong qian ji cheng wu shi. Bu qin yuan li zi shi zhu fa.' This sentence means that what will be stated later is that (the first six consciousnesses) also do not directly grasp dharmas that are independent of their own consciousness. The word 'yi' here means the same, similar to the already established five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness), which do not directly grasp dharmas that are independent of their own consciousness. 'Yin yun. Shi shi xing gu zhe. Ji tong wu shi shi shi xing. Gu yu ru ji cheng wu shi zhe. Ji tong wu shi. Yi bu qin yuan li zi shi gu. Ming zhi ji qin yuan bu li zi shi fa. Ji cheng li yi. Gu zhi yi qie qin suo yuan yuan jing. Jie bu li xin. Shi wei shi yi.' The reason for the argument is that because these consciousnesses have the nature of consciousness, they, like the five consciousnesses, do not directly grasp dharmas that are independent of their own consciousness. This shows that what they directly grasp are dharmas that are not separate from their own consciousness. Since this view has been established, it can be known that all objects of the dominant condition (Adhipati-pratyaya) are inseparable from the mind, which is the meaning of Vijnanavada (Yogacara, Consciousness-only). 'Suo yi wei shi lun yun. Yu shi. Shi gu. Ru yan shi deng. Yi bu qin yuan li zi zhu fa.' Therefore, the Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-Only) says that other consciousnesses, because they are consciousnesses, like eye consciousness, etc., also do not directly grasp dharmas that are independent of themselves. 'Di san yi li cheng li qian liu shi qin suo yuan yuan xiang fen. Jie gui xin ti. Suo yan xin ti zhe. Ji zi zheng fen ye. Ran sui jian fen. Yi yi zi zheng er zhuan. Jin dan li xiang fen zhe. Yi jian fen gong xu gu.' The third argument is to use reason to prove that the image-aspect (Nimitta-bhaga) of the dominant condition of the first six consciousnesses all belong to the mind-essence. The mind-essence mentioned here is the self-awareness aspect (Svasamvedana-bhaga). Although the perception-aspect (Darsana-bhaga) also depends on the self-awareness aspect to operate, only the image-aspect is now established because the perception-aspect is universally recognized. 'Liang yun. Liu shi qin suo yuan yuan. Shi you fa. Ding bu li liu shi ti. Zong yin yun. Jian xiang er fen zhong sui yi she gu. Ru bi neng yuan jian fen. Xiao cheng xu jian fen bu li xin ti gu. Qu wei tong yu.' The argument is as follows: The dominant condition of the six consciousnesses, as a subject of argument (Dharmin), must be inseparable from the essence of the six consciousnesses. The reason is that it is included in either the perception-aspect or the image-aspect. For example, the perceiving perception-aspect, which is also recognized by Hinayana Buddhism as inseparable from the mind-essence, can be taken as a positive example (Sadharmya-drstanta). 'Suo yi wei shi lun yun. Ci qin suo yuan yuan. Ding fei li ci. Er sui yi gu. Ru bi neng yuan.' Therefore, the Vijnaptimatrata-siddhi says that this dominant condition must not be separate from either the perception-aspect or the image-aspect, just like the perceiving perception-aspect. 'Di si dao li cheng li yi qie shu suo yuan yuan jing. Jie bu li xin. Shi qi wei shi. Ji di ba shi xiang fen. Wang qian liu ming shu suo yuan yuan. Yi xiao cheng bu xu di ba gu. Dan yun shu suo yuan yuan ye.' The fourth argument is to use reason to prove that all objects of the object-support condition (Alambana-pratyaya) are inseparable from the mind, which is the view of Vijnanavada. This refers to the image-aspect of the eighth consciousness (Alaya-vijnana, storehouse consciousness). Relative to the first six consciousnesses, it is called the object-support condition, because Hinayana Buddhism does not recognize the eighth consciousness, so it is only called the object-support condition. 'Liang yun. Yi qie sui zi shi suo yuan. Shi you fa. Jue ding. Bu li wo zhi neng yuan xin ji xin suo. Zong yin yun. Yi shi suo yuan fa gu. Tong yu ru xiang ying fa.' The argument is as follows: All dharmas that are objects of one's own consciousness, as a subject of argument, must be inseparable from my perceiving mind and mental factors (Caitasika). The reason is that it is an object-support dharma. For example, mental factors associated with the mind (Samprayukta). 'Shi yue. Ci liang hou chen yan. Ding bu li wo zhi neng yuan zhe. Wei yi qie you wei wu wei. Dan suo yuan zhi fa. Ding bu li wo zhi neng yuan shi. Ruo hou chen bu yan wo zhi neng yuan zhe. Bian fan yi fen xiang fu zhi shi. Wei xiao cheng. Yi xu ta xin zhi suo yuan zhi jing. Bu li neng yuan xin gu. Wei jian' The explanation is that the latter part of this argument, 'must be inseparable from my perceiving', refers to all conditioned dharmas (Samskrta-dharma) and unconditioned dharmas (Asamskrta-dharma), as long as they are object-support dharmas, they must be inseparable from my perceiving consciousness. If the latter part does not state 'my perceiving', it will commit the fallacy of 'partial support'. Because Hinayana Buddhism also recognizes that the objects of other-minds knowledge (Paracitta-jnana) are inseparable from the perceiving mind, in order to avoid this situation, it is necessary to specifically emphasize 'my perceiving'.
此相扶過。遂言我之能緣。即簡他之能緣也。同喻如相應法者。即是前來已成立親相分是也。皆所緣法故。所以唯識論云。所緣。法故。如相應法。決定不離心及心所。是以我法非有。空識非無。離有離無。正契中道。由此慈尊。說中道二頌云。虛妄分別有。於此二都無。此中唯有空。于彼亦有此。故說一切法。非空非不空。有無及有故。是則契中道。言虛妄分別有者。即有三界虛妄分別心。言於此二都無者。謂無能取所取我法二執之相。於此妄心之上都無。言此中唯有空者。謂此妄心中。唯有真如。此是空性。依空所顯故。言于彼亦有此者。彼者。彼空性中。亦有此者。亦有此妄分別識。即虛妄分別。是世俗諦故。於此俗諦中。亦有真諦之空性也。言故說一切法者。即有為無為二法。是一切法也。言非空非不空者。非空。謂虛妄分別心。及空性。即依圓是有。故名非空。以二諦有故。非不空者。謂能取所取我法二執之相是空。即遍計性也。言有無及有故者。有。謂虛妄分別有故。無。謂二取我法無故。及有故者。謂于妄分別中有真空故。于真空中亦有妄分別故。言是則契中道者。謂非一向空。如清辯等。非一向有。如小乘等。故名中道。謂二諦有。不同清辯。二取我法無。不同小乘。故名中道。又阿毗達磨經說。菩
【現代漢語翻譯】 現代漢語譯本 互相扶持而過。於是就說我能夠攀緣，那就是輕視他人的攀緣能力。相同的比喻就像相應的法，也就是前面已經成立的親相分。因為都是所緣的法，所以《唯識論》說：『所緣，法故，如相應法，決定不離心及心所。』因此，我法並非實有，空識並非虛無，離開有和無，才真正契合中道。因此，慈尊（彌勒菩薩）說中道的兩首偈頌：『虛妄分別有，於此二都無，此中唯有空，于彼亦有此，故說一切法，非空非不空，有無及有故，是則契中道。』 『虛妄分別有』，是指有三界虛妄分別心。 『於此二都無』，是指沒有能取和所取的我法二執之相，在這個虛妄心之上完全沒有。 『此中唯有空』，是指這個虛妄心中，只有真如，這是空性，依空所顯現的緣故。 『于彼亦有此』，『彼』是指彼空性中，也有這個，也有這個虛妄分別識，也就是虛妄分別，是世俗諦的緣故，在這個世俗諦中，也有真諦的空性。 『故說一切法』，是指有為和無為二法，就是一切法。 『非空非不空』，『非空』，是指虛妄分別心和空性，也就是依圓是有的，所以稱為非空，因為二諦是有的緣故。 『非不空』，是指能取和所取的我法二執之相是空，也就是遍計性。 『有無及有故』，『有』，是指虛妄分別有故。 『無』，是指二取我法無故。 『及有故』，是指在虛妄分別中有真空的緣故，在真空中也有虛妄分別的緣故。 『是則契中道』，是指並非一概皆空，如清辯（清辯論師）等，並非一概皆有，如小乘等，所以稱為中道，是指二諦是有，不同於清辯，二取我法是無，不同於小乘，所以稱為中道。另外，《阿毗達磨經》說，菩（此處原文不完整）
【English Translation】 English version They support each other to pass through. Then they say that I am capable of dependent arising, which is to belittle the dependent arising of others. The same analogy is like corresponding dharmas, which are the already established 'intimate aspect divisions' mentioned earlier. Because they are all objects of cognition (所緣法), the Vijñāptimātratāsiddhi (唯識論) says: 'Because of the object of cognition, corresponding dharmas are definitely inseparable from the mind and mental factors.' Therefore, the self and dharmas are not existent, and empty consciousness is not non-existent. To be apart from existence and non-existence is to truly accord with the Middle Way. Therefore, the venerable Maitreya (慈尊) speaks of two verses on the Middle Way: 'Imaginary discrimination exists, but both of these do not exist in it. Only emptiness exists in this, and this also exists in that. Therefore, it is said that all dharmas are neither empty nor not empty, because of existence, non-existence, and existence; this is in accordance with the Middle Way.' 'Imaginary discrimination exists' means that there is the mind of imaginary discrimination in the three realms (三界). 'Both of these do not exist in it' means that there are no appearances of the two attachments to the self and dharmas, the grasping subject and the grasped object, and there are none at all on this imaginary mind. 'Only emptiness exists in this' means that in this imaginary mind, there is only Suchness (真如), which is the nature of emptiness, because it is manifested based on emptiness. 'This also exists in that,' 'that' refers to that nature of emptiness, and 'this' also exists in it, this imaginary discriminating consciousness also exists, which is imaginary discrimination, because it is conventional truth (世俗諦). In this conventional truth, there is also the emptiness of ultimate truth. 'Therefore, it is said that all dharmas' refers to the two dharmas of conditioned and unconditioned, which are all dharmas. 'Neither empty nor not empty,' 'not empty' refers to the mind of imaginary discrimination and the nature of emptiness, which are dependently existent, so they are called not empty, because the two truths exist. 'Not not empty' refers to the appearances of the two attachments to the self and dharmas, the grasping subject and the grasped object, which are empty, which is the nature of complete fabrication (遍計性). 'Because of existence, non-existence, and existence,' 'existence' means that imaginary discrimination exists. 'Non-existence' means that the two grasps of self and dharmas do not exist. 'And existence' means that there is true emptiness in imaginary discrimination, and there is also imaginary discrimination in true emptiness. 'This is in accordance with the Middle Way' means that it is not entirely empty, like Bhāviveka (清辯論師) and others, nor is it entirely existent, like the Hīnayāna (小乘) and others, so it is called the Middle Way, which means that the two truths exist, unlike Bhāviveka, and the two grasps of self and dharmas do not exist, unlike the Hīnayāna, so it is called the Middle Way. Furthermore, the Abhidharma Sutra says, Bodh (the original text is incomplete here)
薩成就四智。能隨悟入唯識無境。即是地前小菩薩。雖未證唯識之理。而依佛說。及見地上菩薩。成就四般唯識之智。遂入有漏觀。觀彼十地菩薩所變大地為黃。金攪長河為酥酪。化肉山魚米等事。此小菩薩入觀觀已。即云。如是所變實金銀等。皆不離十地菩薩能變之心。更無外境。既作觀已。亦能隨順悟入真唯識理。又如勝論祖師。為守六句義故。變身為大石。此有實用。若定實境者。不應隨心變身境為石。
問。且如變大地為金時。為滅卻地令金種別生。為轉其地便成金耶。
答。唯識鏡云。為佛菩薩。以妙觀察智。系大圓鏡智。及異熟識。令地種不起。金種生現。以此為增上。能令眾生地滅金生。名之為變。非為便轉地成金故。攝論云。由觀行為增上。令餘人識變。大涅槃經云。佛言。善男子。菩薩摩訶薩。修行如是大涅槃者。觀土為金。觀金為土。地作水相。水作地相。隨意成就。無有虛妄。觀實眾生。為非眾生。觀非眾生。為實眾生。悉隨意成。無有虛妄。臺教云。諸物中一切皆有可轉之理。如僧護見身為床瓶等。當知色法皆隨感現。色無定體。隨心所變。此理元是如來藏中不思議法。隨心取著。成外成小。汝等所行是菩薩道。平等法界。方寸無虧。四般唯識智者。第一相違識相智者。即四類
【現代漢語翻譯】 現代漢語譯本： 薩成就四智（四種智慧）。能夠隨著領悟而進入唯識無境（一切唯心所現，沒有外在的實在）。這就是地前的小菩薩（尚未進入菩薩十地果位的菩薩）。雖然尚未證得唯識的道理，但是依據佛陀的教導，以及見到地上菩薩（已經證得菩薩十地果位的菩薩）成就四種唯識的智慧，於是進入有漏觀（帶有煩惱的觀想）。觀想十地菩薩所變化的大地為黃金，攪動長河為酥酪，化現肉山、魚米等事物。這位小菩薩進入觀想后，便說：『像這樣所變化的真實的金銀等，都不離十地菩薩能變化的心，更沒有外在的境界。』既然做了這樣的觀想，也能隨順領悟而進入真正的唯識道理。又如勝論（印度正理論派之一）的祖師，爲了守護六句義（勝論的六個範疇），變化自身為大石頭。這有實際的用處。如果境界是真實存在的，就不應該隨著心意變化身體和境界為石頭。
問：且如變化大地為黃金時，是滅掉大地令黃金的種子另外產生，還是轉變大地便成為黃金呢？
答：唯識鏡（唯識宗的典籍）說：『佛和菩薩，以妙觀察智（四智之一，觀察諸法差別的智慧）繫縛大圓鏡智（四智之一，如明鏡般照見一切的智慧）以及異熟識（第八識，儲存業種的識），令大地的種子不起作用，黃金的種子生起顯現。』以此為增上緣（輔助條件），能夠令眾生的地滅金生，稱之為變化。不是說轉變大地便成為黃金。攝論（《攝大乘論》）說：『由於觀想行為的增上，令其他人的識產生變化。』大涅槃經（經典名）說：『佛說：善男子，菩薩摩訶薩，修行這樣的大涅槃，觀土為金，觀金為土，地作水相，水作地相，隨意成就，沒有虛妄。觀真實眾生為非眾生，觀非眾生為真實眾生，都隨意成就，沒有虛妄。』臺教（天臺宗的教義）說：『諸物中一切都有可以轉變的道理。如僧護（人名）見到自身為床、瓶等。應當知道色法都隨著感應而顯現，色沒有固定的本體，隨著心意而變化。』這個道理原本是如來藏（一切眾生皆具的佛性）中不可思議的法，隨著心意取著，成就外在和微小。你們所行的是菩薩道，平等法界，方寸之地也沒有虧損。四般唯識智（四種唯識智慧）中，第一是相違識相智（認識到相互矛盾的識的智慧），即四類。
【English Translation】 English version: Accomplishing the four wisdoms (four kinds of wisdom) enables one to enter the Mind-Only without objective reality, according to the level of understanding. This is the small Bodhisattva (a Bodhisattva who has not yet attained the ten Bhumi stages) before reaching the Bhumis. Although they have not yet realized the principle of Mind-Only, they rely on the Buddha's teachings and observe the Bodhisattvas on the Bhumis who have accomplished the four kinds of Mind-Only wisdom. Thus, they enter into contaminated contemplation (contemplation with afflictions), contemplating the earth transformed by the Bodhisattvas of the ten Bhumis into gold, the long river stirred into ghee and curd, and the manifestation of meat mountains, fish, rice, and other things. After entering this contemplation, this small Bodhisattva says, 'The real gold, silver, and so on that are transformed in this way are inseparable from the mind of the Bodhisattvas of the ten Bhumis who are capable of transformation, and there is no external realm.' Having contemplated in this way, they can also follow and enter into the true principle of Mind-Only. Furthermore, the founder of Vaisheshika (one of the orthodox schools of Indian philosophy), in order to protect the meaning of the six categories (the six categories of Vaisheshika), transformed himself into a large stone. This has practical use. If the realm were truly real, it should not be possible to transform the body and realm into stone according to one's mind.
Question: For example, when transforming the earth into gold, is the earth destroyed and the seed of gold produced separately, or is the earth transformed and becomes gold?
Answer: The Treatise on Mind-Only (a text of the Yogacara school) says: 'The Buddhas and Bodhisattvas, with the Wonderful Observing Wisdom (one of the four wisdoms, the wisdom of observing the differences of all dharmas), bind the Great Perfect Mirror Wisdom (one of the four wisdoms, the wisdom that illuminates everything like a clear mirror) and the Alaya-vijñana (the eighth consciousness, the storehouse consciousness), causing the seed of earth not to arise and the seed of gold to arise and manifest.' Taking this as a contributing condition, it can cause the earth to be destroyed and gold to be produced for sentient beings, which is called transformation. It is not that the earth is transformed and becomes gold. The Compendium on the Mahayana (the Mahāyānasaṃgraha) says: 'Due to the contributing condition of the practice of contemplation, the consciousness of other people changes.' The Mahāparinirvāṇa Sūtra (name of a sutra) says: 'The Buddha said: Good man, the Bodhisattva-Mahasattva, practicing such great Nirvana, contemplates earth as gold, contemplates gold as earth, earth appears as water, water appears as earth, accomplishing it at will, without falsehood. Contemplates real sentient beings as non-sentient beings, contemplates non-sentient beings as real sentient beings, all accomplished at will, without falsehood.' The Tiantai teachings (the doctrines of the Tiantai school) say: 'Among all things, everything has the principle of being transformed. For example, Sangharaksha (name of a person) saw his body as a bed, a bottle, and so on. It should be known that all forms manifest according to the feeling, and form has no fixed substance, changing according to the mind.' This principle is originally the inconceivable dharma in the Tathagatagarbha (the Buddha-nature inherent in all beings), and according to the mind's attachment, it becomes external and small. What you are practicing is the Bodhisattva path, the equal Dharma realm, and there is no deficiency even in a small space. Among the four kinds of Mind-Only wisdom, the first is the wisdom of contradictory consciousnesses (the wisdom of recognizing contradictory consciousnesses), which is the four categories.
有情各別能緣之識。識既相違者。其所變相分亦相違。故即天見是寶嚴地。魚見是窟宅。人見是清冷水。鬼見是膿河猛火。緣此四類有情能變之識。各相違故。致令所變之境。亦乃相違。所言相者。非是遍計相。但是相分之相。由四類有情先業之力。共於一處。各變相分不同。故名相違識相。言智者。即是十地菩薩能緣之智。智慧了彼四類有情自業識所變相分不同。更無心外別四境。舊云。一境應四心者。不正。
問。何以不正。
答。若言一境者。未審定是何境。若離四類有情所變相分外。更別有一境者。即是心外有法。
問。其四類有情。為是各變相分。為本質亦別。
答。四類有情由業增上力。其第八所變相分亦別。若將此第八相分。望四類有情前六識說。即為本質故。相質皆別故。知更無外境。唯有識也。所以唯識論云。一相違識相智。謂於一處。鬼人天等。隨業差別。所見各異。境若是實。此云何成。唐三藏云。境非定一。故為四類有情所變相分。隨四類有情能變之心。境亦成四。一處解成差。證知唯有識。論云。如人見有糞穢處。傍生見為凈妙飲食。於人所見凈妙飲食。諸天見為臭穢不凈。故知隨福見異。垢凈唯心。業自差殊。食無粗細。大智度論云。如佛在耆阇崛山中。與比
【現代漢語翻譯】 現代漢語譯本 有情眾生各自具有能攀緣事物的意識（識）。既然意識是相互違背的，那麼它們所變現的境相（相分）也必然相互違背。因此，天人看到的是寶嚴地，魚看到的是窟宅，人看到的是清冷的水，鬼看到的是膿河猛火。由於這四類有情眾生所能變現的意識各不相同，才導致所變現的境界也相互違背。這裡所說的『相』，不是遍計所執相（遍計相），只是相分的『相』。由於四類有情眾生過去業力的作用，共同在一處，各自變現出不同的相分，所以稱為『相違識相』。所說的『智』，指的是十地菩薩所能攀緣的智慧。智慧能夠明瞭這四類有情眾生各自的業識所變現的相分不同，而沒有心外的其他四種境界。舊有的說法，認為『一個境界應對於四種心』，是不正確的。
問：為什麼說不正確？
答：如果說是一個境界，那麼不知道確定是哪個境界。如果離開四類有情眾生所變現的相分之外，另外存在一個境界，那就是心外有法。
問：這四類有情眾生，是各自變現相分，還是本質（本質）也不同？
答：四類有情眾生由於業力的增上作用，其第八識（阿賴耶識）所變現的相分也不同。如果將這第八識的相分，相對於四類有情眾生的前六識來說，就是本質。所以相分和本質都不同，由此可知沒有外境，只有識。所以《唯識論》說：『一相違識相智，謂於一處，鬼人天等，隨業差別，所見各異。境若是實，此云何成？』唐三藏（玄奘）說：『境界並非固定不變，所以為四類有情眾生所變現的相分，隨著四類有情眾生能變現的心，境界也成為四種。』將『一處』理解成『差』，證明只有識。論中說：『如人見有糞穢處，傍生見為凈妙飲食，於人所見凈妙飲食，諸天見為臭穢不凈。』所以知道隨著福報不同，所見也不同，垢凈在於心。業力各自不同，食物沒有粗細之分。《大智度論》說：『如佛在耆阇崛山（Grdhrakuta，又譯鷲峰山）中，與比
【English Translation】 English version Sentient beings each possess consciousness (vijnana) capable of apprehending objects. Since these consciousnesses are contradictory, the appearances they manifest (nimitta-bhaga) are also contradictory. Therefore, gods see jeweled and adorned land, fish see dwelling places, humans see cool and refreshing water, and ghosts see rivers of pus and raging fire. Because the consciousnesses that these four types of sentient beings can manifest are different, the realms they manifest are also contradictory. The 'appearance' referred to here is not the conceptually constructed appearance (parikalpita-lakshana), but merely the 'appearance' of the nimitta-bhaga. Due to the power of the past karma of the four types of sentient beings, they collectively, in one place, manifest different nimitta-bhagas, hence the term 'contradictory consciousness appearances'. The 'wisdom' refers to the wisdom of the Ten-Bhumi Bodhisattvas, which can understand that the nimitta-bhagas manifested by the karma-consciousness of these four types of sentient beings are different, and that there are no other four realms outside of the mind. The old saying that 'one realm corresponds to four minds' is incorrect.
Question: Why is it incorrect?
Answer: If it is said to be one realm, then it is not clear which realm is being referred to. If there is another realm separate from the nimitta-bhagas manifested by the four types of sentient beings, then that would mean there is a dharma outside of the mind.
Question: Do these four types of sentient beings each manifest different nimitta-bhagas, or are their essences (svabhava) also different?
Answer: Due to the power of karma, the nimitta-bhaga manifested by their eighth consciousness (Alaya-vijnana) is also different. If this nimitta-bhaga of the eighth consciousness is considered in relation to the first six consciousnesses of the four types of sentient beings, then it is the essence. Therefore, both the nimitta-bhaga and the essence are different, and from this it can be known that there is no external realm, only consciousness. Therefore, the Vijnaptimatrata-siddhi says: 'The wisdom of contradictory consciousness appearances refers to the fact that in one place, ghosts, humans, gods, etc., see different things according to their karmic differences. If the realm were real, how could this be possible?' The Tang Dynasty Tripitaka Master (Xuanzang) said: 'The realm is not fixed, so the nimitta-bhaga manifested by the four types of sentient beings becomes four according to the minds that manifest them.' Understanding 'one place' as 'difference' proves that there is only consciousness. The treatise says: 'For example, humans see a place with feces, while animals see it as pure and wonderful food. What humans see as pure and wonderful food, the gods see as foul and impure.' Therefore, it is known that perceptions differ according to blessings, and purity and impurity depend on the mind. Karma differs, and food has no coarse or fine distinctions. The Mahaprajnaparamita-sastra says: 'For example, when the Buddha was on Grdhrakuta Mountain (Vulture Peak), with the Bhikshus'
丘僧。俱入王舍城。道中見大木。佛于木上敷尼師壇坐。告諸比丘。若比丘入禪。心得自在。能令大木作地。即成實地。何以故。是木中有地分故。如是水火風。金銀種種寶物。即皆成實。何以故。是木中皆有其分。複次如一美色。淫人見之。以為凈妙。心生染著。不凈觀人。觀之。種種惡露。無一凈處。等。婦見之。妒瞋憎惡。目不欲見。以為不凈。淫人觀之為樂。妒人觀之為苦。凈行之人觀之得道。無預之人觀之無所適莫。如見土木。若此美色實凈。四種人觀。皆應見凈。若實不凈。四種人觀。皆應不凈。以是故知。好醜在心。外無定也。
又問。定力變化事。為實為虛。若實。云何石作金。地作水。若虛。云何聖人而行不實。
答曰。皆實。聖人無虛也。三毒已拔故。以一切法。各各無定相。故可轉地或作水相。如酥膠蠟。是地類。得火則消為水。則成濕相。水得寒則結成冰。而為堅相。石汁作金。金敗為銅。或還為石。眾生亦如是。惡可為善。善可為惡。以是故知。一切法無定相。第二無所緣識智者。言無所緣識者。即是一切異生。將自第六獨生散意識。緣過去未來水月映象等。變起假相分是。此等相分。但是眾生第六識妄構畫遍計。當情變起。都無心外實境。名無所緣識。言智者。即是十地菩
【現代漢語翻譯】 現代漢語譯本： 丘僧（Qiuseng，人名），一同進入王舍城（Wangshecheng，地名）。途中看見一棵大樹。佛陀在那棵樹上鋪設尼師壇（nishitan，坐具）坐下，告訴眾比丘（biqiu，佛教出家男子）：『如果比丘進入禪定，心能獲得自在，能使大樹變成土地，那就會成為真實的土地。為什麼呢？因為這樹中含有土的成分。像水、火、風，金銀種種寶物，也都會變成真實的。為什麼呢？因為這樹中都含有它們的成分。』 進一步說，比如一個美人，淫慾之人看見她，認為她是美好清凈的，心中產生愛戀執著。修不凈觀的人看見她，認為她種種污穢暴露，沒有一處是乾淨的。妻子看見她，嫉妒、嗔恨、憎惡，眼睛都不想看，認為她是不乾淨的。淫慾之人認為她是快樂的，嫉妒之人認為她是痛苦的，清凈修行之人觀察她能悟得真道，無關的人觀察她則無所謂好壞。就像看見泥土木頭一樣。如果這個美人確實是清凈的，那麼四種人觀看，都應該看見清凈。如果確實是不清凈的，那麼四種人觀看，都應該看見不凈。因此可知，美醜在於內心，外在沒有定準啊。 又有人問：『禪定力量變化事物，是真實還是虛幻？如果是真實的，為什麼能使石頭變成金子，土地變成水？如果是虛幻的，為什麼聖人會做不真實的事情？』 回答說：『都是真實的，聖人沒有虛妄。』因為他們已經拔除了貪嗔癡三毒（sandu，佛教術語，指貪慾、嗔恚、愚癡），因為一切法，各自沒有固定的相狀，所以可以轉變土地或者變成水的相狀。比如酥油、膠、蠟，是屬於土類的，得到火就會融化成水，就呈現出濕潤的相狀。水得到寒冷就會結成冰，而呈現出堅硬的相狀。石頭中的汁液可以煉成金子，金子損壞會變成銅，或者還會變成石頭。眾生也是這樣，惡可以轉變為善，善可以轉變為惡。因此可知，一切法沒有固定的相狀。 第二是無所緣識智者。說到無所緣識，就是指一切凡夫，將自己第六意識（diliu yishi，佛教術語，指意識）中單獨產生的散亂意識，緣於過去、未來、水中的月亮、鏡中的影像等等，變化產生虛假的相分。這些相分，只是眾生第六識虛妄構造、普遍計度，隨順情識而變化產生，完全沒有心外的真實境界，稱為無所緣識。說到智者，就是指十地菩薩（shidi pusa，佛教術語，指菩薩修行的十個階段）。
【English Translation】 English version: Qiuseng (name), together entered Wangshecheng (name of a city). On the way, they saw a large tree. The Buddha spread a nishitan (sitting cloth) on the tree and sat down. He told the bhikkhus (Buddhist monks): 'If a bhikkhu enters into dhyana (meditation) and his mind attains freedom, he can transform the large tree into earth, and it will become real earth. Why? Because there is an element of earth in this tree. Likewise, water, fire, wind, gold, silver, and various treasures will all become real. Why? Because this tree contains elements of them all.' Furthermore, consider a beautiful woman. A lustful person sees her as pure and wonderful, and his heart is filled with attachment. A person practicing impurity meditation sees her as full of filth and impurity, with no clean place. A wife sees her with jealousy, anger, and hatred, not wanting to look at her, considering her impure. The lustful person sees her as a source of pleasure, the jealous person sees her as a source of suffering, the pure practitioner sees her as a path to enlightenment, and an indifferent person sees her as neither good nor bad, like seeing earth or wood. If this beautiful woman were truly pure, then all four types of people should see her as pure. If she were truly impure, then all four types of people should see her as impure. Therefore, it is known that beauty and ugliness lie in the mind; there is no fixed standard externally. Someone also asked: 'Are the transformations brought about by the power of samadhi (meditative concentration) real or illusory? If they are real, how can stone be turned into gold, and earth into water? If they are illusory, why would a sage perform unreal acts?' The answer is: 'They are all real; sages have no falsehood.' Because they have eradicated the three poisons (greed, hatred, and delusion), and because all dharmas (phenomena) do not have fixed characteristics, the earth can be transformed into the appearance of water. For example, ghee, glue, and wax are of the earth element; when heated by fire, they melt into water and take on a wet appearance. When water is cooled, it freezes into ice and takes on a solid appearance. The juice of stones can be refined into gold, and gold can decay into copper or even revert to stone. Sentient beings are also like this: evil can be transformed into good, and good can be transformed into evil. Therefore, it is known that all dharmas have no fixed characteristics. Secondly, there is the wise one with no object of consciousness. 'No object of consciousness' refers to all ordinary beings who, with their sixth consciousness (the mind consciousness) arising alone, grasp at past and future events, the moon in water, reflections in a mirror, and so on, transforming them into false appearances. These appearances are merely the false constructions and pervasive discriminations of the sixth consciousness of sentient beings, arising according to their emotions, with no real external realm outside the mind. This is called 'no object of consciousness.' 'The wise one' refers to the Bodhisattvas of the Ten Bhumis (the ten stages of a Bodhisattva's path).
薩能緣之心。菩薩云。此等異生所變假相分。皆不離一切異生能變之心。是其唯識。即以此例於一切實境。亦不離一切有情能緣之心。離心之外。更無一物。舊云。緣無不生慮。即不正。
問。何以不正。
答。且如緣空華等一切假境之時。心亦起故。何言緣無不生慮。故知緣無體假境時。不無內心實相分能牽生心。望見分。亦成所緣緣義。未有無心境。曾無無境心。又不違護法四分成唯識義。若離卻內心實相分外。其構畫遍計執心之境即無。唐三藏云。應言境非真。慮起。證知唯有識。所以唯識論云。二無所緣識智。謂緣過未夢映象等。非實有境。識現可得。彼境既無。余亦應爾。既若菩薩觀諸異生遍計所執之境。皆不離異生心者。明知餘一切實境。皆悉如是。第三自應無倒智者。即十地菩薩起智。觀察一切眾生妄執自身為常樂我凈。菩薩云。此但是凡夫執心倒見。離卻妄執心外。其凡夫身上實無常樂我凈之境。必若有者。應異生不假修行而得解脫。既不爾者。明知唯有妄識。故唯識論云。三自應無倒智。謂愚夫智。若得實境。彼應自然成無顛倒。不由功用。應得解脫。第四隨三智轉智者。一隨自在者智轉智。即是菩薩起智。觀自所變之境。皆不離我能變之心。是其唯識。為八地已去菩薩。能任運變大
【現代漢語翻譯】 現代漢語譯本 薩能緣之心（能緣之心：能夠攀緣外境的心）。菩薩說：『這些異生（異生：指凡夫，與聖人不同）所變的虛假表象，都離不開一切異生能變之心，這就是唯識（唯識：佛教術語，指一切現象皆由心識所變現）。』 就可以用這個例子來說明一切真實存在的境，也離不開一切有情（有情：指一切有情感、有知覺的生命）能緣之心。離開心之外，再沒有其他事物。舊的說法，『緣無不生慮（緣無不生慮：只要有攀緣，就會產生思慮）』，是不正確的。
問：為什麼說不正確？
答：比如攀緣空中的花朵等一切虛假之境的時候，心也會生起。怎麼能說『緣無不生慮』呢？所以知道攀緣沒有實體的虛假之境時，並非沒有內心實相分（實相分：心識的真實體性）能夠牽引產生心，望見分（望見分：指心識所見的影像）。也成就了所緣緣（所緣緣：心識生起所依的條件之一）的意義。沒有無心的境，也從來沒有無境的心。又不違背護法（護法：佛教瑜伽行派的代表人物之一）四分（四分：瑜伽行派對心識結構的分析，分為見分、相分、自證分、證自證分）成唯識的意義。如果離開內心實相分之外，那構畫遍計執（遍計執：普遍計度而產生的執著）的心所執著的境就沒有了。唐三藏（唐三藏：指玄奘法師）說：『應該說境不是真實的，思慮卻生起了。』 證明只有識。所以《唯識論》說：『二無所緣識智（二無所緣識智：指沒有真實所緣對象的識和智慧），是指攀緣過去、未來、夢境、映象等，不是真實存在的境，識卻可以顯現。』 那些境既然不存在，其他的也應該如此。既然菩薩觀察各種異生遍計所執著的境，都離不開異生心，那就明白其他一切真實存在的境，都是如此。第三自應無倒智（自應無倒智：自然而然產生的無顛倒智慧），就是十地菩薩生起智慧，觀察一切眾生妄執自身為常、樂、我、凈（常、樂、我、凈：佛教認為世間是無常、苦、無我、不凈的，凡夫卻顛倒地執著為常、樂、我、凈）。菩薩說：『這只是凡夫執心的顛倒見解，離開妄執的心之外，凡夫身上實際上沒有常、樂、我、凈的境。』 如果真的有，那麼異生就不需要修行就能得到解脫了。既然不是這樣，就明白只有妄識。所以《唯識論》說：『三自應無倒智（三自應無倒智：第三種自然而然產生的無顛倒智慧），是指愚夫的智慧，如果得到真實的境，他們應該自然而然地成為沒有顛倒的人，不需要通過修行就能得到解脫。』 第四隨三智轉智（隨三智轉智：隨著三種智慧而轉變的智慧），一是隨自在者智轉智（隨自在者智轉智：隨著自在者的智慧而轉變的智慧），就是菩薩生起智慧，觀察自己所變的境，都離不開我能變的心，這就是唯識。為八地（八地：指菩薩修行過程中的第八個階段）以後的菩薩，能夠任運（任運：自然而然）變大
【English Translation】 English version The mind that can cognize (薩能緣之心, Sa neng yuan zhi xin: the mind that can grasp external objects). The Bodhisattva said, 'These illusory appearances transformed by ordinary beings (異生, yisheng: sentient beings different from sages) are inseparable from the mind that can transform of all ordinary beings; this is the Consciousness-Only (唯識, Weishi: the doctrine that all phenomena are manifestations of consciousness).' This example can be used to illustrate that all real realms are also inseparable from the mind that can cognize of all sentient beings (有情, youqing: sentient beings with emotions and consciousness). Apart from the mind, there is nothing else. The old saying, 'No thought arises without cognition (緣無不生慮, yuan wu bu sheng lv: thoughts always arise when there is cognition),' is incorrect.
Question: Why is it said to be incorrect?
Answer: For example, when cognizing illusory realms such as flowers in the sky, the mind also arises. How can it be said that 'no thought arises without cognition'? Therefore, it is known that when cognizing unreal illusory realms, it is not that there is no real aspect of the inner mind (實相分, shixiang fen: the true nature of consciousness) that can draw forth the mind, and the perceived aspect (望見分, wangjian fen: the image perceived by consciousness) also becomes the meaning of the object-condition (所緣緣, suoyuan yuan: one of the conditions for the arising of consciousness). There is no realm without mind, and there has never been a mind without a realm. It also does not contradict the Consciousness-Only meaning of the four aspects (四分, sifen: the analysis of the structure of consciousness into four parts: the seeing aspect, the object aspect, the self-awareness aspect, and the self-awareness of self-awareness) by Dharmapala (護法, Hufa: one of the representative figures of the Yogacara school of Buddhism). If apart from the real aspect of the inner mind, the realm grasped by the mind of conceptual construction (遍計執, bianjizhi: the attachment arising from universal calculation) would not exist. The Tang Tripitaka Master (唐三藏, Tang Sanzang: referring to the monk Xuanzang) said, 'It should be said that the realm is not real, but thoughts arise.' This proves that only consciousness exists. Therefore, the Vijnaptimatrata-siddhi says, 'The second is the consciousness and wisdom without an object (二無所緣識智, er wu suo yuan shi zhi: consciousness and wisdom without a real object), which refers to cognizing the past, future, dreams, reflections, etc., which are not real realms, but consciousness can manifest. Since those realms do not exist, others should be the same.' Since the Bodhisattva observes that the realms grasped by the conceptual construction of various ordinary beings are inseparable from the minds of ordinary beings, it is clear that all other real realms are the same. The third is the naturally arising non-inverted wisdom (自應無倒智, zi ying wu dao zhi: naturally arising non-inverted wisdom), which is when the Bodhisattva of the tenth ground arises wisdom and observes that all sentient beings mistakenly grasp themselves as permanent, joyful, self, and pure (常、樂、我、凈, chang, le, wo, jing: permanence, joy, self, and purity; Buddhism believes that the world is impermanent, suffering, without self, and impure, but ordinary beings mistakenly grasp it as permanent, joyful, self, and pure). The Bodhisattva said, 'This is just the inverted view of the mind of ordinary beings; apart from the mind of mistaken grasping, there is actually no realm of permanence, joy, self, and purity on the body of ordinary beings.' If there really were, then ordinary beings would be able to attain liberation without cultivation. Since this is not the case, it is clear that there is only deluded consciousness. Therefore, the Vijnaptimatrata-siddhi says, 'The third is the naturally arising non-inverted wisdom (三自應無倒智, san zi ying wu dao zhi: the third naturally arising non-inverted wisdom), which refers to the wisdom of foolish people; if they were to obtain a real realm, they should naturally become non-inverted without effort and attain liberation.' The fourth is the wisdom that transforms according to the three wisdoms (隨三智轉智, sui san zhi zhuan zhi: wisdom that transforms according to the three wisdoms), the first is the wisdom that transforms according to the wisdom of the free one (隨自在者智轉智, sui zi zai zhe zhi zhuan zhi: wisdom that transforms according to the wisdom of the free one), which is when the Bodhisattva arises wisdom and observes that the realms transformed by oneself are inseparable from the mind that can transform of oneself; this is Consciousness-Only. For Bodhisattvas from the eighth ground (八地, badi: the eighth stage in the Bodhisattva's path) onwards, they can spontaneously (任運, renyun: spontaneously) transform great
地為黃金。攪長河為酥酪。此是境隨真智轉。所變事皆成。轉者。改換舊質義。即改轉大地山河舊質成金銀等。眾生實得受用。鍛鍊作諸器具皆得。若離心有外實境者。如何山河等。能隨菩薩心。便變為金銀等物。以相分本質。皆悉轉故。故知一切諸境。皆不離菩薩能變之心。乃至異生亦能變火為水。變晝為夜。點鐵成金等。此皆是境隨事智轉。所變事皆成。亦是唯識。若是迦多演那所變宮殿金銀等。皆不成就。故知離心更無實境。論云。凡變金銀宮殿者。是實定果色。從初地已去方能變。若約自在。八地已上菩薩。于相及土。皆得自在。以上品定心有大勢力。所變金銀宮殿等。皆得成就。如變金銀鍛鍊作諸器具。實得受用。其所變金銀。是實定果色。皆不離菩薩內心。是其唯識。心外無境。若諸聲聞及地前小菩薩。若變金銀宮殿時。即托菩薩所變金銀宮殿。以為本質。第六識所變金銀等。皆不成就。無實作用。然所變金銀。是假定果色。不離聲聞諸小菩薩內心。是其唯識。心外無境。今迦多演那緣是聲聞。未得上品定故。所變金銀雖無實作用。然不離內識。心外無境。所以唯識論云。一隨自在者智轉智。謂已證得心自在者。隨欲轉變。地等皆成。境。若是實。如何可變。又古德云。色自在心生故。心能變色。所以移
【現代漢語翻譯】 現代漢語譯本 大地變成黃金，攪動漫長的河流成為酥酪。這說明境界是隨著真正的智慧而轉變的，所變化的事物都能成就。『轉』的意思是改變舊有的性質，也就是改變大地山河原有的性質，使之變成金銀等物，眾生實際上可以得到受用，可以用來鍛鍊製作各種器具。如果離開心而存在外在的真實境界，那麼山河等物怎麼能隨著菩薩的心意，就變成金銀等物呢？因為相分和本質都完全轉變了。所以要知道一切境界，都不離開菩薩能轉變的心。甚至異生也能將火變成水，將白天變成黑夜，點鐵成金等等。這些都是境界隨著世俗的智慧而轉變，所變化的事物都能成就，這也是唯識的道理。如果是迦多演那（Katyayana，人名）所變化的宮殿、金銀等物，都不能成就。所以要知道離開心就沒有真實的境界。《瑜伽師地論》中說，凡是變化金銀宮殿的，是真實的決定果色，從初地菩薩開始才能變化。如果是從自在的角度來說，八地以上的菩薩，對於相和國土，都能得到自在。因為上品禪定心有很大的勢力，所變化的金銀宮殿等，都能成就。比如變化的金銀可以用來鍛鍊製作各種器具，實際上可以得到受用。其所變化的金銀，是真實的決定果色，都不離開菩薩的內心，這就是唯識的道理，心外沒有境界。如果各位聲聞（Śrāvaka，小乘修行者）以及地前的小菩薩，如果變化金銀宮殿時，就依託菩薩所變化的金銀宮殿，作為本質，第六識所變化的金銀等，都不能成就，沒有實際的作用。然而所變化的金銀，是假定的果色，不離開聲聞各位小菩薩的內心，這就是唯識的道理，心外沒有境界。現在迦多演那（Katyayana，人名）因為是聲聞（Śrāvaka，小乘修行者），沒有得到上品禪定，所以所變化的金銀雖然沒有實際的作用，但是不離開內在的意識，心外沒有境界。所以《唯識論》中說：『一、隨自在者智轉智，謂已證得心自在者，隨欲轉變，地等皆成。』境界如果是真實的，怎麼可以變化呢？又有古德說：『色自在心生故，心能變色。』所以可以移動山河。
【English Translation】 English version The earth becomes gold, and churning the long river becomes ghee. This illustrates that the realm transforms with true wisdom, and all transformed things are accomplished. 'Transformation' means changing the old nature, that is, changing the original nature of the earth, mountains, and rivers into gold, silver, and other things, which sentient beings can actually benefit from and use to forge various tools. If there were an external, real realm apart from the mind, how could mountains and rivers transform into gold, silver, and other things according to the Bodhisattva's intention? Because both the appearance-aspect and the essence are completely transformed. Therefore, know that all realms do not depart from the Bodhisattva's transforming mind. Even ordinary beings can transform fire into water, day into night, and turn iron into gold, etc. These are all instances of the realm transforming with worldly wisdom, and all transformed things are accomplished. This is also the principle of Consciousness-Only (Vijñānavāda). If the palaces, gold, silver, etc., transformed by Katyayana (a person's name), are not accomplished. Therefore, know that there is no real realm apart from the mind. The Yogācārabhūmi-śāstra says that those who transform gold, silver, and palaces are of real, definite result-form (fixed-result-matter), which can only be transformed by Bodhisattvas from the first ground (bhūmi) onwards. From the perspective of freedom, Bodhisattvas above the eighth ground (bhūmi) are free with respect to appearances and lands. Because the superior samādhi mind has great power, the transformed gold, silver, palaces, etc., are all accomplished. For example, the transformed gold and silver can be used to forge various tools, which can actually be benefited from. The transformed gold and silver are of real, definite result-form (fixed-result-matter), and do not depart from the Bodhisattva's inner mind. This is the principle of Consciousness-Only (Vijñānavāda), and there is no realm outside the mind. If the Śrāvakas (Hinayana practitioners) and small Bodhisattvas before the grounds (bhūmi) transform gold, silver, and palaces, they rely on the gold, silver, and palaces transformed by the Bodhisattvas as the essence. The gold, silver, etc., transformed by the sixth consciousness are not accomplished and have no real function. However, the transformed gold and silver are of assumed, definite result-form (assumed-result-matter), and do not depart from the inner minds of the Śrāvakas and small Bodhisattvas. This is the principle of Consciousness-Only (Vijñānavāda), and there is no realm outside the mind. Now, because Katyayana (a person's name) is a Śrāvaka (Hinayana practitioner) and has not attained superior samādhi, the transformed gold and silver, although without real function, do not depart from the inner consciousness, and there is no realm outside the mind. Therefore, the Vijñaptimātratāsiddhi says: 'First, the wisdom that transforms according to freedom refers to those who have attained freedom of mind, who can transform the earth, etc., as they wish, and all is accomplished.' If the realm were real, how could it be transformed? Furthermore, an ancient virtuous one said: 'Because the mind that is free with respect to form arises, the mind can transform form.' Therefore, one can move mountains and rivers.
山覆海。倒地翻天。攪長河為酥酪。變大地為黃金。悉無難事。二隨觀察者智轉智者。無性菩薩云。謂諸聲聞獨覺菩薩等。若修苦空等觀得相應者。或作四諦觀時。隨觀一法之上。唯有無常苦空無我等眾相顯然。非是諸法體上有此眾多苦空等義。但是苦空等眾相。即是諸法之體。既若無常相。于聖人觀心上有者。故知一切諸法。皆不離觀心而有。所以唯識論云。二隨觀察者智轉智。謂得勝定修法觀者。隨觀一境。眾相現前。境若是真寧隨心轉。三隨無分別智轉智者。為菩薩根本智證真如時。真如境與智冥合。能所一般。更無分別。離本智外。更無別境。即境隨真智轉。是故說唯心。汝小乘若執有心外實境者。即證真如時。一切境相何不現前。故唯識論云。三隨無分別。智轉智。謂現證實無分別智。一切境相。皆不現前。境若是實。何容不現。第二世事乖宗難。此是經部師難云。論主若言唯有內識無心外境者。如何現見世間。情與非情等物。有處定。時定。身不定。作用不定等。就此中自有四難。一處定難。二時定難。三身不定難。四作用不定難。初難云。論主若言一切皆是唯識無心外境者。且如世人將現量識。正緣南山處。其識與山俱在其南。山不離識。可言唯識。忽若將現量識緣比之時。其山定在南。且不隨緣者心
【現代漢語翻譯】 現代漢語譯本 山能覆蓋大海，倒轉大地，翻轉天空，將漫長的河流攪成酥酪，將大地變成黃金，這些都沒有什麼難的。二、隨著觀察者的智慧而轉變的智慧。無性菩薩（Asanga』s brother, a major proponent of the Yogacara school of Buddhism）說：『所謂的聲聞（Śrāvaka, disciple who learns by hearing the teachings），獨覺（Pratyekabuddha, solitary Buddha）菩薩（Bodhisattva, one on the path to Buddhahood）等，如果修習苦空等觀想並與之相應，或者在進行四諦（Four Noble Truths）觀想時，在觀想一法之上，只有無常、苦、空、無我等眾多相狀顯現。並非是諸法本體上具有這些眾多苦空等的意義，而是苦空等眾多相狀，就是諸法的本體。既然無常相在聖人的觀心中存在，由此可知一切諸法，都不離觀心而存在。』所以《唯識論》（Vijñaptimātratāsiddhi, Treatise on the establishment of the doctrine of consciousness-only）說：『二、隨著觀察者的智慧而轉變的智慧，是指獲得殊勝禪定修習法觀想的人，隨著觀想一個境界，眾多相狀就會顯現。如果境界是真實的，怎麼會隨著心而轉變呢？』三、隨著無分別智而轉變的智慧，是指菩薩（Bodhisattva, one on the path to Buddhahood）的根本智證悟真如（Tathātā, suchness）時，真如境界與智慧冥合，能觀者和所觀者一般無二，更沒有分別。離開根本智之外，更沒有別的境界，即境界隨著真智而轉變。所以說唯心。你們小乘（Hīnayāna, the 『lesser vehicle』 of Buddhism）如果執著于有心外實境，那麼在證悟真如時，一切境相為什麼不顯現呢？所以《唯識論》（Vijñaptimātratāsiddhi, Treatise on the establishment of the doctrine of consciousness-only）說：『三、隨著無分別智而轉變的智慧，是指現前證實無分別智時，一切境相都不顯現。如果境界是真實的，怎麼會不顯現呢？』第二、世事違背宗義的責難。這是經部師（Sautrāntika, a school of early Buddhism）提出的責難：論主如果說只有內識而沒有心外之境，那麼如何解釋現在所見世間的情與非情等事物，有處所固定、時間固定、身體不固定、作用不固定等現象呢？就此其中自有四種責難。一、處所固定之責難。二、時間固定之責難。三、身體不固定之責難。四、作用不固定之責難。最初的責難是：論主如果說一切都是唯識而沒有心外之境，那麼比如世人將現量識，正在緣于南山這個處所，其識與山都在其南邊，山不離識，可以說唯識。忽然如果將現量識緣于比量之時，那座山一定在南邊，卻不隨著緣者之心。
【English Translation】 English version To cover the ocean with a mountain, to overturn the earth, to turn the sky upside down, to churn the long river into ghee, to transform the earth into gold—none of these are difficult. Second, wisdom that transforms according to the observer's wisdom. Asanga』s brother, the Bodhisattva Asanga (Asanga』s brother, a major proponent of the Yogacara school of Buddhism), said: 'The so-called Śrāvakas (Śrāvaka, disciple who learns by hearing the teachings), Pratyekabuddhas (Pratyekabuddha, solitary Buddha), Bodhisattvas (Bodhisattva, one on the path to Buddhahood), etc., if they cultivate contemplation on suffering and emptiness and are in accordance with it, or when they are engaged in contemplation on the Four Noble Truths (Four Noble Truths), only impermanence, suffering, emptiness, non-self, and other such characteristics are clearly manifested upon contemplation of a single dharma. It is not that the essence of all dharmas possesses these many meanings of suffering and emptiness, but rather that these many characteristics of suffering and emptiness are the very essence of all dharmas.' Since the characteristic of impermanence exists in the mind of the sage, it is known that all dharmas do not exist apart from the observing mind. Therefore, the Vijñaptimātratāsiddhi (Vijñaptimātratāsiddhi, Treatise on the establishment of the doctrine of consciousness-only) says: 'Second, wisdom that transforms according to the observer's wisdom refers to those who have attained superior samadhi and cultivate contemplation on dharmas. As they contemplate a single object, numerous characteristics appear. If the object were real, how could it transform according to the mind?' Third, wisdom that transforms according to non-discriminating wisdom refers to when a Bodhisattva's (Bodhisattva, one on the path to Buddhahood) fundamental wisdom realizes Suchness (Tathātā, suchness), the realm of Suchness merges with wisdom, and the observer and the observed are one and the same, without any distinction. Apart from the fundamental wisdom, there is no other realm; that is, the realm transforms according to the true wisdom. Therefore, it is said that it is only mind. If you, the Hīnayāna (Hīnayāna, the 『lesser vehicle』 of Buddhism), cling to the existence of a real external realm outside the mind, then why do all the characteristics of the realm not appear when realizing Suchness?' Therefore, the Vijñaptimātratāsiddhi (Vijñaptimātratāsiddhi, Treatise on the establishment of the doctrine of consciousness-only) says: 'Third, wisdom that transforms according to non-discriminating wisdom refers to when directly realizing non-discriminating wisdom, all characteristics of the realm do not appear. If the realm were real, how could it not appear?' Second, the criticism that worldly affairs contradict the doctrine. This is a criticism raised by the Sautrāntikas (Sautrāntika, a school of early Buddhism): If the master of the treatise says that there is only inner consciousness and no external realm outside the mind, then how can we explain the phenomena of sentient and non-sentient things in the world that we now see, which have fixed locations, fixed times, unfixed bodies, unfixed functions, and so on? Within this, there are four criticisms. First, the criticism of fixed location. Second, the criticism of fixed time. Third, the criticism of unfixed body. Fourth, the criticism of unfixed function. The first criticism is: If the master of the treatise says that everything is only consciousness and there is no external realm outside the mind, then, for example, when people are using present-moment awareness to focus on the location of South Mountain, their consciousness and the mountain are both to the south. The mountain does not leave the consciousness, so it can be said to be only consciousness. But if suddenly the present-moment awareness is focused on inference, then that mountain is definitely to the south, but it does not follow the mind of the one who is focusing.
轉來向北。既若緣北之時緣南山心不生者。明知離識之外有實南山之境。此何成唯識。第二時定難者。難云。若正緣南山時。識現起。山亦隨心起。即可成唯識義。且如不緣南山時。其緣山心即不生。然山且在。不隨心滅。即是離心有境。何成唯識義。此上二難。皆是難現量識。亦難比量。若約比量心者。即山相分。亦于余處心上現故。第三有情身不定難者。難云。若言一切皆是唯識者。且如有眾多有情。同在一處。于中一半眼有患眩翳者。或十或五。或有見空華。或有見頭髮。或有見蒼蠅。或有全不見物者。此等皆是病眼人自識變起。所變發蠅等相分。皆不離患眩翳者之心。可是唯識。且如一半不患眩翳者。或十或五共在一處。所見一般。物皆同境。既是一者。明知離心有境。何成唯識。
宗鏡錄卷第六十二
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第六十三
慧日永明寺主智覺禪師延壽集
第四作用不定難者。于中分出三難。第一難云。復有何因。患眩翳者所見發蠅等。即無發蠅等實用。余不患眩翳者。所見發蠅等物。是實用非無。汝大乘既許皆是唯識者。即須一時有實作用。不然。一時無實作用。今既不同。未審何
【現代漢語翻譯】 現代漢語譯本： 轉而面向北方。如果當面向北方的時候，面向南方山的心念沒有生起，就明顯知道在意識之外有真實的南方山的存在。這如何能成立唯識的觀點呢？第二是關於『時定』的詰難，詰難說：如果正在面向南方山的時候，意識生起，山也隨著心念生起，這樣就可以成立唯識的道理。但是，如果不面向南方山的時候，面向山的心念就不生起，然而山卻依然存在，不會隨著心念而消失，這就是離開了心念而有外境存在，又如何能成立唯識的道理呢？以上兩種詰難，都是針對現量識的詰難，也同樣可以詰難比量識。如果從比量心的角度來說，山作為相分，也會在其他地方的心念中顯現。第三是有情身不定的詰難，詰難說：如果說一切都是唯識所變現的，那麼如果有眾多有情一同處在一個地方，其中一半的眼睛有疾病，出現眩暈或眼花，有的人看到空中的花朵，有的人看到頭髮，有的人看到蒼蠅，有的人甚至完全看不到東西。這些都是因為患有眼疾的人自己的意識變現出來的，所變現出來的頭髮、蒼蠅等相分，都不離開患有眩暈眼疾的人的心念，這可以說是唯識。但是，如果另一半沒有患有眩暈眼疾的人，或者十個或者五個共同處在一個地方，他們所看到的是一樣的，物體都是相同的，既然是一樣的，就明顯知道離開了心念而有外境存在，又如何能成立唯識的觀點呢？ 《宗鏡錄》卷第六十二 戊申年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》 《宗鏡錄》卷第六十三 慧日永明寺住持智覺禪師延壽 輯 第四是關於『作用不定』的詰難。其中又分出三種詰難。第一種詰難說：又是什麼原因導致患有眩暈眼疾的人所看到的頭髮、蒼蠅等，就沒有頭髮、蒼蠅等實際的作用，而沒有患有眩暈眼疾的人所看到的頭髮、蒼蠅等物體，就是有實際的作用而不是虛無的呢？你們大乘既然承認一切都是唯識所變現的，就應該一時都有實際的作用，不然就應該一時都沒有實際的作用。現在既然不同，不知道是什麼原因呢？
【English Translation】 English version: Turning to face the north. If, when facing north, the thought of the southern mountain does not arise, it is clear that there exists a real southern mountain outside of consciousness. How can this establish the 'Consciousness-Only' (唯識, Weishi) doctrine? The second is the difficulty of 'fixed time'. The difficulty states: If, when directly facing the southern mountain, consciousness arises, and the mountain also arises with the mind, then the meaning of 'Consciousness-Only' can be established. However, if not facing the southern mountain, the thought of the mountain does not arise, yet the mountain still exists, not disappearing with the mind. This means that there is an external realm apart from the mind. How can this establish the 'Consciousness-Only' doctrine? The above two difficulties are both directed at present moment consciousness (現量識, xianliangshi), and can also be used to challenge inferential consciousness (比量識, biliangshi). If considering from the perspective of inferential mind, the mountain, as an image-component (相分, xiangfen), will also appear in the minds of others. The third is the difficulty of the 'indefinite sentient beings'. The difficulty states: If it is said that everything is a manifestation of 'Consciousness-Only', then if there are many sentient beings in the same place, half of whom have eye diseases, experiencing dizziness or blurred vision, some seeing flowers in the air, some seeing hairs, some seeing flies, and some seeing nothing at all. These are all transformations of the consciousness of those with eye diseases. The image-components of hairs, flies, etc., that are transformed, do not leave the minds of those with dizziness and eye diseases. This can be said to be 'Consciousness-Only'. However, if the other half do not have dizziness and blurred vision, or ten or five together in one place, what they see is the same, and the objects are the same. Since it is the same, it is clear that there is an external realm apart from the mind. How can this establish the 'Consciousness-Only' doctrine? Zong Jing Lu (宗鏡錄, Record of the Source Mirror) Volume Sixty-Two Engraved in the year Wushen by the Grand Supervisor of the Sutra Depository Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu Zong Jing Lu Volume Sixty-Three Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yongming Temple Fourth is the difficulty of 'indefinite function'. Within this, three difficulties are distinguished. The first difficulty states: What is the reason that the hairs, flies, etc., seen by those with dizziness and blurred vision do not have the actual function of hairs, flies, etc., while the hairs, flies, etc., seen by those without dizziness and blurred vision do have actual function and are not unreal? Since you Mahayana (大乘, Dacheng) acknowledge that everything is a manifestation of 'Consciousness-Only', there should be actual function at all times, or there should be no actual function at all times. Since it is different now, what is the reason?
者是其唯識。第二難云。復有何因。有情于夢中所得飲食刀杖毒藥衣服等。即無實作用。及至覺時。若得便有實用。第三難云。復有何因。尋香城等。即無實作用。余磚土城等。便有實作用。論主答前四難。引三十唯識論頌云。處時定如夢。身不定如鬼。同見膿河等。如夢損有用。若依此頌。答前四難即足。且第一答前處定難者。論主云。汝還許。有情。于夢中有時見有村園。或男或女等物。在於一處。即定。其有情夢心。有時便緣余處。余處便不見前村園等物。即夢心不定。汝且總許是唯識不。經部答云。我宗夢中雖夢境處定。夢心不定。然不離有情。夢心。皆是唯識。論主云。我覺時境色。亦復如然。雖山處長定。其有情能緣心不定。然。皆不離現心。總是唯識。立量云。我宗覺時所見境色。是有法定是唯識為宗。因云。境處定心不定故。喻如汝宗夢中之境。皆是唯識。第二答前時定難者。論主云。且如有情于夢中所見村園等物。其夢心若緣時。可是唯識。若不緣時。應非唯識。經部答云。我夢中之境。若夢心緣時。亦是唯識。若夢心有不緣時。然不離夢心。亦是唯識。論主云。我覺時境色。亦復如然。我今長時緣南山。山不離心。是唯識。有時緣山。心雖不生。然不離現心。亦是唯識。頌云。處時定如夢。此一
【現代漢語翻譯】 現代漢語譯本 這是關於唯識的討論。第二個問題是：『又是什麼原因導致有情在夢中所得到的飲食、刀杖、毒藥、衣服等，在夢中沒有實際作用，而到了醒來時，如果得到這些東西，便具有實際作用呢？』第三個問題是：『又是什麼原因導致尋香城等沒有實際作用，而其他的磚土城等卻有實際作用呢？』 論主（論的作者）回答前面四個問題，引用《三十唯識論》中的偈頌說：『處時定如夢，身不定如鬼，同見膿河等，如夢損有用。』如果依據這個偈頌，回答前面的四個問題就足夠了。首先，回答前面關於『處定』（處所固定）的難題，論主說：『你是否承認，有情在夢中有時會看到村莊、園林，或者男人、女人等事物，固定在一個地方。當有情的夢心有時緣于其他地方時，便看不到之前的村莊、園林等事物，即夢心是不定的。你且總的承認這些都是唯識所現嗎？』 經部（佛教的一個派別）回答說：『我宗認為夢中的夢境處所雖然是固定的，但夢心是不定的。然而，夢境不離有情的夢心，都是唯識所現。』論主說：『我醒來時所見的境色也是如此。雖然山的位置是長久固定的，但有情能緣的心是不定的。然而，這些都不離現前的心，總是唯識所現。』 論主立論說：『我宗認為醒來時所見的境色，是有法（指所要討論的事物），必定是唯識所現，這是宗（論點）。』因（理由）是：『境處是固定的，而心是不定的。』比喻就像你宗派所認為的夢中的境界，都是唯識所現。 第二個問題是回答前面關於『時定』（時間固定）的難題，論主說：『比如有情在夢中所見的村莊、園林等事物，如果夢心緣于這些事物時，可以說是唯識所現。如果夢心不緣于這些事物時，應該不是唯識所現吧？』經部回答說：『我宗認為夢中的境界，如果夢心緣於它時，也是唯識所現。如果夢心有時不緣於它，但它不離夢心，也是唯識所現。』 論主說：『我醒來時所見的境色也是如此。我現在長時間緣于南山，山不離心，是唯識所現。有時不緣于山，心雖然不生起，但不離現前的心，也是唯識所現。』偈頌說：『處時定如夢』，說的就是這個道理。
【English Translation】 English version This is a discussion about Vijnanavada (唯識, Consciousness-only). The second question is: 'What is the reason that the food, weapons, poison, clothing, etc., obtained by sentient beings in dreams have no real function in the dream, but when they wake up, if they obtain these things, they have a real function?' The third question is: 'What is the reason that cities like the City of Gandharvas (尋香城) have no real function, while other cities made of bricks and earth have a real function?' The author of the treatise answers the first four questions by quoting a verse from the Thirty Verses on Consciousness-Only (三十唯識論): 'Location and time are fixed like in a dream, the body is unfixed like a ghost, seeing pus-filled rivers together, like a dream, harm has a function.' If we rely on this verse, it is sufficient to answer the first four questions. First, to answer the previous difficulty regarding 'fixed location' (處定), the author of the treatise says: 'Do you admit that sentient beings sometimes see villages, gardens, or men and women, etc., in a dream, fixed in one place? When the dreaming mind of sentient beings sometimes focuses on other places, they no longer see the previous villages, gardens, etc., that is, the dreaming mind is unfixed. Do you generally admit that these are all manifestations of Vijnana (唯識)?' The Sautrantika (經部, a Buddhist school) answers: 'Our school believes that although the location of dream objects in a dream is fixed, the dreaming mind is unfixed. However, the dream does not leave the dreaming mind of sentient beings, and all are manifestations of Vijnana.' The author of the treatise says: 'The objects and colors I see when I am awake are also like this. Although the location of the mountain is fixed for a long time, the mind that sentient beings can focus on is unfixed. However, these do not leave the present mind, and are always manifestations of Vijnana.' The author of the treatise argues: 'Our school believes that the objects and colors seen when awake are Dharmas (有法, things to be discussed), and must be manifestations of Vijnana, this is the thesis (宗, the argument).' The reason (因) is: 'The location of the object is fixed, but the mind is unfixed.' The analogy is like the dream realm that your school believes in, which are all manifestations of Vijnana. The second question is to answer the previous difficulty regarding 'fixed time' (時定), the author of the treatise says: 'For example, the villages, gardens, etc., seen by sentient beings in a dream, if the dreaming mind focuses on these things, it can be said to be a manifestation of Vijnana. If the dreaming mind does not focus on these things, it should not be a manifestation of Vijnana, right?' The Sautrantika answers: 'Our school believes that the dream realm, if the dreaming mind focuses on it, is also a manifestation of Vijnana. If the dreaming mind sometimes does not focus on it, but it does not leave the dreaming mind, it is also a manifestation of Vijnana.' The author of the treatise says: 'The objects and colors I see when I am awake are also like this. I am now focusing on Nanshan (南山, South Mountain) for a long time, and the mountain does not leave my mind, it is a manifestation of Vijnana. Sometimes I do not focus on the mountain, and although the mind does not arise, it does not leave the present mind, it is also a manifestation of Vijnana.' The verse says: 'Location and time are fixed like in a dream', which is what it means.
句答前二難。第三答身不定難。論主云。汝經部還許眾多餓鬼。同於一處。于中有三有五。業同之者。即同見膿河定。又有三五。隨自業力。所見不定。即同於一處。或有見猛火。或有見糞穢。或有見人把棒欄隔。如是餓鬼。同於一處。一半見境定。一半所見各異。汝總許是餓鬼唯識不。答云。雖見有同異。然。不離餓鬼自業識所變。皆是唯識。論主云。我宗唯識。亦復如然。雖一類悉眩翳者。所見各別。有一類不患眩翳者。所見即同。然不離此二類有情識之所變。皆是唯識。頌云。身不定如鬼。同見膿河等。此兩句頌。答此一難。成唯識。寶生論偈云。身不定如鬼者。實是清河。無外異境。然諸餓鬼。悉皆同見膿滿而流。非唯一睹。然於此處。實無片許膿。血可得。何容得有溢岸而流。雖無實境。決定屬一。理定不成。此即應知觀色等心。雖無外境。不決定性。于身非有。遮卻境無。即彼成立有。境之因。有不定過。于無境處。亦有多身。共觀不定。如何實無膿流之事。而諸餓鬼不別觀之。由其同業。感於此位。俱見膿流。慳吝業熟。同見此苦。由昔同業。各熏自體。此時異熟。皆並現前。彼多有情。同見斯事。實無外境。為思憶故。準其道理仁亦如斯。共同造作。所有熏習成熟之時。便無別相。色等相分。從識而
生。是故定知。不由外境。識方得起。豈非許此同一趣生。然非決定。彼情同業。由現見有良家賤室。貧富等異。如是便成見其色等。應有差別。同彼異類。見成非等。故知斯類。與彼不同。彼亦不由外境力故。生色等境。然諸餓鬼。雖同一趣。見亦差別。由業異相。所見亦然。彼或有見大熱鐵團融煮迸濽。或時見有屎尿橫流。非相似故。雖同人趣。薄福之人。金帶現時。見為鐵鎖。赫熱難近。或見是蛇。吐其毒火。是故定知。雖在人趣。亦非同見。若如是類。無別見性。由其皆有同類之業。然由彼類。有同分業。生同分趣。復有別業。各別而見。此一功能。隨其力故。令彼諸人。有同異見。復以此義。亦答余言。有說別趣有情鬼傍生等。應非一處。有不別見。由別作業異熟性故。此雖成趣。業有差別。同觀之業。還有不異。即諸有情自相續中。有其別異業種隨故。彼任其緣。各得生起。第四總答作用不定中三難者。論主云。汝經部等還許有情夢中所得刀杖飲食等。無實作用。是唯識不。答云。爾。又問。只如有情于夢中有時遺失不凈。及失尿等事。即有實作用。汝亦許是唯識不。答云。爾。論主例答。汝既許夢中有實作用。及無實作用。俱是唯識者。即知我宗患眩翳。及不患者。並夢中現覺。兼假城實城。此三般。
【現代漢語翻譯】 現代漢語譯本 生。因此可以確定地知道，意識的生起不是由於外在的境界。難道不是承認這（人與餓鬼）是同一趣的眾生嗎？然而並非完全相同，因為他們的業力不同。從現實中可以看到，有良家和賤室，貧窮和富裕等差異。這樣就形成了所見顏色等事物應該有差別的結論。如同不同種類的生物，所見到的事物並非相同。因此可知，這類眾生與彼類眾生不同。彼類眾生也不是由於外在境界的力量而產生色等境界。然而，諸餓鬼雖然在同一趣，但他們的所見也有差別，這是由於業力不同所導致的。他們或者會看到巨大的熾熱鐵團融化迸濺，或者會看到屎尿橫流，並非相似的景象。即使在人趣中，福報淺薄的人，在金帶出現時，會看到那是鐵鎖，熾熱難近，或者看到那是蛇，吐著毒火。因此可以確定地知道，即使在人趣中，人們的所見也並非相同。如果像這類眾生，沒有不同的見性，那是因為他們都有同類的業力。然而，由於他們有共同的業力，所以生在共同的趣中；又因為有不同的業力，所以各自所見不同。這種功能，隨著各自業力的力量，使得那些人有相同和不同的所見。又用這個道理，也可以回答其他說法。有人說，其他趣的有情，如鬼、傍生等，應該不在同一處，所見也應該不相同，因為各自所造的業不同，所受的果報也不同。雖然他們成就了趣，但業力有差別，共同觀看的業，還有不相同的。即是說，諸有情各自的相續中，有不同的業種隨逐，他們憑藉各自的因緣，各自生起（不同的果報）。第四，總回答作用不定中的三個難題。論主說：『你們經部等宗派還承認有情在夢中所得到的刀杖、飲食等，沒有真實的作用，是唯識所變現的嗎？』回答說：『是的。』又問：『就像有情在夢中有時遺失不凈之物，以及失尿等事，就有真實的作用，你們也承認這是唯識所變現的嗎？』回答說：『是的。』論主用類比來回答：『既然你們承認夢中有真實的作用，也有不真實的作用，都是唯識所變現的，那麼就知道我宗所說的患有眩翳的人和沒有患眩翳的人，以及夢中顯現的覺受，還有假城和實城，這三種情況也是如此。』
【English Translation】 English version Sentient beings. Therefore, it can be definitively known that the arising of consciousness is not due to external realms. Is it not acknowledging that these (humans and hungry ghosts) are beings of the same realm? However, they are not entirely the same, because their karmas differ. From reality, it can be seen that there are differences between noble and lowly families, poverty and wealth, and so on. Thus, the conclusion is formed that the colors and other things seen should have differences. Like different kinds of creatures, what is seen is not the same. Therefore, it can be known that this kind of being is different from that kind of being. Those beings also do not produce realms of color, etc., due to the power of external realms. However, although the hungry ghosts are in the same realm, their perceptions also differ, which is due to different karmas. They may see huge, hot iron balls melting and splashing, or they may see excrement and urine flowing everywhere, not similar scenes. Even in the human realm, people with little merit, when a golden belt appears, will see it as an iron chain, hot and difficult to approach, or see it as a snake spitting poisonous fire. Therefore, it can be definitively known that even in the human realm, people's perceptions are not the same. If beings of this kind do not have different natures of perception, it is because they all have similar karmas. However, because they have common karmas, they are born in a common realm; and because they have different karmas, they see different things. This function, according to the power of their respective karmas, causes those people to have the same and different perceptions. This principle can also be used to answer other statements. Some say that sentient beings in other realms, such as ghosts, animals, etc., should not be in the same place, and their perceptions should not be the same, because the karmas they create are different, and the retributions they receive are also different. Although they have achieved a realm, their karmas are different, and the karmas of common viewing are still not the same. That is to say, in the respective continuums of sentient beings, there are different seeds of karma that follow, and they arise (different retributions) according to their respective conditions. Fourth, to answer the three difficulties in the indeterminacy of function in general. The master said: 'Do your Sautrāntika and other schools still acknowledge that the knives, staffs, food, and drink, etc., that sentient beings obtain in dreams have no real function and are only manifestations of consciousness?' The answer is: 'Yes.' He then asked: 'Just as sentient beings sometimes lose impure things and lose urine, etc., in dreams, there is a real function, do you also acknowledge that this is a manifestation of consciousness?' The answer is: 'Yes.' The master answered by analogy: 'Since you acknowledge that there are real functions and unreal functions in dreams, and that they are all manifestations of consciousness, then you know that what my school says about people suffering from dizziness and those not suffering from dizziness, as well as the perceptions manifested in dreams, and the false city and the real city, these three situations are also like this.'
皆是有實作用。亦如汝夢中有實無實作用。皆是唯識。論主以量成立云。我宗覺時。境色是有法。定是唯識。宗因云。有實作用故。如汝夢中境色。不然。汝夢中境色是有法。應非唯識。宗因云。有實無實作用故。如汝覺時境色。唯識頌云。如夢損有用。此一句答上難境。又都將一喻。總答四難。三十唯識頌云。一切如地獄。同見獄卒等。能為逼惱事。故四義皆成。且如世間處定。時定。身不定。作用不定等事。亦如地獄中受罪有情。各見治罰事。亦有處定。時定。身不定。作用不定。此皆唯識。但是諸有情惡業增上。雖同一獄。然受苦時。所見銅狗鐵蛇。牛頭獄卒。治罰之具。或同或異。如是苦器。逼害罪人。此皆是罪人。自惡業心現。並無心外實銅狗等物。今世間事法。亦復如然。若罪人同一獄者。是總報惡業力。若各別受苦者。即是別報惡業力。諸經要集云。夫云罪行。妄見境。染執定我人。取著違順。便令自他。皆成惡業。是以經偈云。貪慾不生滅。不能令心惱。若人有我心。及有得見者。是人為貪慾。將入于地獄。是故心外雖無別境。稱彼迷情強見起染。如夢見境。起諸貪瞋。稱彼夢者。謂實不虛。理實無境。唯情妄見故。智度論說。如夢中無善事而善。無瞋事而瞋。無怖事而怖。三界眾生。亦復如是。無
【現代漢語翻譯】 現代漢語譯本 這些都是有實際作用的。就像你的夢中，有真實或不真實的作用，這些都是唯識所現。論主用論證來成立這個觀點，說：『我宗認為，醒覺時所見的外境是有法（dharma，事物），必定是唯識所現。』宗因（hetu，理由）是：『因為它有實際作用。』就像你夢中的外境。反駁：『不然，你夢中的外境是有法，應該不是唯識所現。』宗因是：『因為它有真實或不真實的作用。』就像你醒覺時所見的外境。《唯識頌》說：『如夢損有用』，這一句回答了上面關於外境的難題。又用一個比喻，總共回答了四個難題。《三十唯識頌》說：『一切如地獄，同見獄卒等，能為逼惱事，故四義皆成。』比如世間處所固定、時間固定、身體不固定、作用不固定等等事情，也像地獄中受罪的有情，各自看到懲罰的事情，也有處所固定、時間固定、身體不固定、作用不固定。這些都是唯識所現。但是因為眾生惡業深重，即使在同一個地獄，受苦時所見的銅狗、鐵蛇、牛頭獄卒、懲罰的器具，或者相同或者不同。這些痛苦的器具，逼迫傷害罪人，這些都是罪人自己惡業的心識顯現，並沒有心外真實的銅狗等物。現在世間的事情也是這樣。如果罪人在同一個地獄，這是總報惡業的力量；如果各自受苦，這就是別報惡業的力量。《諸經要集》說：『所謂罪行，就是錯誤地認為有外境，被染污的執著所束縛，認定有我、有人，對順境和逆境產生執著，就會使自己和他人，都造作惡業。』所以經中的偈頌說：『貪慾不生滅，不能令心惱。若人有我心，及有得見者，是人為貪慾，將入于地獄。』因此，心外雖然沒有別的外境，卻因為迷惑的情感強烈地產生錯誤的見解，從而生起染污。就像在夢中見到外境，生起各種貪婪和嗔恨，認為夢境是真實的，不是虛假的。但實際上沒有外境，只是情感的錯誤見解。』《智度論》說：『就像在夢中沒有善事卻感到快樂，沒有嗔恨的事情卻感到憤怒，沒有恐怖的事情卻感到害怕，三界眾生也是這樣，沒有（真實的）。』
【English Translation】 English version All of these have real effects. It's like in your dream, there are real and unreal effects, all of which are manifestations of consciousness-only (唯識, Vijnaptimatrata). The author of the treatise establishes this with reasoning, saying: 'My school believes that the external world seen during waking is a dharma (有法, dharma, thing), and it must be a manifestation of consciousness-only.' The reason (宗因, hetu) is: 'Because it has real effects.' Like the external world in your dream. Objection: 'No, the external world in your dream is a dharma, and it should not be a manifestation of consciousness-only.' The reason is: 'Because it has real or unreal effects.' Like the external world you see when you are awake. The Vijnaptimatrata verse says: 'Like a dream, loss has usefulness,' this sentence answers the above difficulty about the external world. And uses one metaphor to answer all four difficulties. The Thirty Verses on Consciousness-Only says: 'Everything is like hell, where one sees hell wardens, etc., who can cause torment, so all four meanings are established.' For example, in the world, there are things like fixed places, fixed times, unfixed bodies, unfixed functions, etc., just like sentient beings suffering in hell, each seeing things of punishment, and there are also fixed places, fixed times, unfixed bodies, unfixed functions. These are all manifestations of consciousness-only. However, because sentient beings' evil karma is heavy, even in the same hell, the copper dogs, iron snakes, ox-headed hell wardens, and instruments of punishment seen when suffering are either the same or different. These instruments of suffering, which oppress and harm sinners, are all manifestations of the sinners' own evil karma consciousness, and there are no real copper dogs, etc., outside of the mind. The affairs of the world are also like this. If sinners are in the same hell, this is the power of general retribution for evil karma; if they suffer separately, this is the power of separate retribution for evil karma. The Essential Collection of Various Sutras says: 'So-called sinful actions are the mistaken view of external objects, being bound by defiled attachments, identifying with self and others, and becoming attached to favorable and unfavorable circumstances, which will cause oneself and others to create evil karma.' Therefore, the verse in the sutra says: 'Greed does not arise or cease, it cannot trouble the mind. If a person has a sense of self, and has something to see, this person is greedy, and will enter hell.' Therefore, although there are no other external objects outside of the mind, because of the deluded emotions that strongly produce wrong views, defilements arise. Just like seeing external objects in a dream, giving rise to various greed and anger, thinking that the dream is real, not false. But in reality, there are no external objects, only the wrong views of emotions.' The Mahaprajnaparamita Shastra says: 'Just like in a dream, there is no good thing but one feels happy, there is no cause for anger but one feels angry, there is no cause for fear but one feels afraid, sentient beings in the three realms are also like this, without (reality).'
明眠故。不應瞋而瞋等。故知心外雖無別境。稱彼迷情。妄見起染。心外雖無地獄等相。惡業成時。妄見受苦。如正法念經云。閻摩羅人。非是眾生。罪人見之。謂是眾生。手中執持焰然鐵鉗。彼地獄人。惡業既盡。命終之後。不復見於閻羅獄卒。何以故。以彼非是眾生數故。如油炷盡。則無有燈。業盡亦爾。不復見於閻羅獄卒。如閻浮提。日光既現。則無闇冥。惡業盡時。閻羅獄卒。亦復如是。惡眼惡口。如眾生相。可畏之色。皆悉磨滅。如破畫壁。畫亦隨滅。惡業畫壁。亦復如是。不復見於閻羅獄卒可畏之色。以此文證。眾生惡業應受苦者。自然其中妄見地獄。
問曰。見地獄者。所見獄卒及虎狼等。可使妄見。彼地獄處。閻羅在中判諸罪人。則有此境。云何言無。
答曰。彼見獄主。亦是妄見。直是罪人惡業熏心。令心變異。無中妄見。實無地獄閻羅在中。又唯識論中。
問曰。地獄中主烏狗羊等。為是眾生。為非眾生。
答曰。非是眾生。
問曰。以何義故。非是眾生。
答曰。以不相應故。此以何義。有五種義。彼地獄主及烏狗等。非是眾生。何等為五。一者。如地獄中罪眾生等。受種種苦。地獄主等若是眾生。亦應如是受種種苦。而彼一向不受如是種種苦惱。以是
【現代漢語翻譯】 現代漢語譯本：因為明瞭睡眠的緣故，不應該嗔怒而生起嗔怒等情緒。因此可知，心外雖然沒有實在的境界，但依著迷惑的情感，虛妄地生起染污。心外雖然沒有地獄等景象，但當惡業成熟時，虛妄地見到受苦的景象。如《正法念經》所說：『閻摩羅人（地獄的獄卒），不是真正的眾生，罪人見到他們，誤以為是眾生，他們手中拿著燃燒的鐵鉗。那些地獄中的人，惡業消盡之後，死後就不再見到閻羅獄卒了。為什麼呢？因為他們不是眾生之數。就像油燈的燈芯燒盡，燈就熄滅一樣，業力消盡也是如此，不再見到閻羅獄卒。就像閻浮提（我們所居住的這個世界）一樣，陽光出現，就沒有黑暗。惡業消盡時，閻羅獄卒也是如此，兇惡的眼神和惡毒的言語，如同眾生的相貌，可怕的顏色，都全部消失磨滅，就像破損的墻壁，畫也隨著消失。惡業就像墻壁上的畫，也是如此，不再見到閻羅獄卒可怕的顏色。』根據這段經文可以證明，眾生因惡業應當受苦，自然而然地在其中虛妄地見到地獄。
問：見到地獄的人，所見到的獄卒以及虎狼等，可以說是虛妄所見。但地獄這個地方，閻羅王在其中審判罪人，這應該是真實存在的境界吧，為什麼說沒有呢？
答：他們所見到的獄主，也是虛妄所見。只是罪人的惡業薰染內心，使內心發生變異，在沒有的地方虛妄地見到，實際上沒有地獄，也沒有閻羅王在其中。而且在《唯識論》中，
問：地獄中的獄主、烏鴉、狗、羊等，是眾生，還是非眾生？
答：不是眾生。
問：根據什麼道理，說他們不是眾生呢？
答：因為不相應。這是什麼意思呢？有五種含義。那些地獄的獄主以及烏鴉、狗等，不是眾生。哪五種呢？第一，像地獄中的罪惡眾生等，遭受種種痛苦，如果地獄的獄主等是眾生，也應該像他們一樣遭受種種痛苦。但他們一直沒有遭受這樣的種種痛苦。因此，
【English Translation】 English version: Because of the clarity of sleep, one should not be angry and generate anger and other emotions. Therefore, it is known that although there is no separate realm outside the mind, based on deluded feelings, defilements arise falsely. Although there are no appearances of hell and the like outside the mind, when evil karma ripens, one falsely sees suffering. As the Saddharma Smṛtyupasthāna Sūtra (Right Mindfulness Sutra) says: 'The Yamarājas (the wardens of hell) are not sentient beings. Sinners see them and mistakenly think they are sentient beings, holding flaming iron pincers in their hands. Those beings in hell, after their evil karma is exhausted, will no longer see the Yamarāja wardens after death. Why? Because they are not among the number of sentient beings. Just as when the wick of an oil lamp is exhausted, there is no light, so too when karma is exhausted, one no longer sees the Yamarāja wardens. Just as in Jambudvīpa (the continent where we live), when sunlight appears, there is no darkness, so too with the Yamarāja wardens when evil karma is exhausted. Evil eyes and evil mouths, like the appearances of sentient beings, and terrifying colors, all vanish and are obliterated, like a broken painted wall, the painting also disappears along with it. Evil karma is like a painting on a wall, and it is also like that, one no longer sees the terrifying colors of the Yamarāja wardens.' Based on this passage, it can be proven that sentient beings who should suffer due to evil karma naturally and falsely see hell within it.
Question: Those who see hell, the wardens, tigers, wolves, and so on that they see, can be said to be falsely seen. But the place of hell, where Yamarāja (the lord of death) judges sinners, that should be a real realm, why do you say it is not?
Answer: The lord of hell that they see is also falsely seen. It is simply that the evil karma of the sinners taints their minds, causing the mind to change, and they falsely see in what is not there. In reality, there is no hell, nor is there a Yamarāja in it. Moreover, in the Vijñaptimātratā-siddhi (Treatise on Consciousness-Only),
Question: The lords of hell, crows, dogs, sheep, and so on, are they sentient beings or not sentient beings?
Answer: They are not sentient beings.
Question: According to what principle are they not sentient beings?
Answer: Because they are not corresponding. What does this mean? There are five meanings. Those lords of hell, crows, dogs, and so on, are not sentient beings. What are the five? First, like the evil sentient beings in hell, they suffer all kinds of suffering. If the lords of hell and so on were sentient beings, they should also suffer all kinds of suffering like them. But they have never suffered such suffering. Therefore,
義故。彼非眾生。二者。地獄主等若是眾生。應遞相殺害。不可分別。此是罪人。此是主等。而實不共遞相殺害。可得分別。此是罪人。此是獄主。以是義故。彼非眾生。三者。地獄主等若是眾生。形體力等。應遞相殺害。不應偏為受罪人畏。而實偏為罪人所畏。以是義故。彼非眾生。四者。彼地獄地。常是熱鐵。地獄主等是眾生者。不能忍苦。云何能害彼受罪人。而實能害彼受罪人。以是義故。彼非眾生。五者。地獄主等若是眾生。非受罪人。不應于彼地獄中生。而實生於彼地獄中。以是義故。彼非眾生。此以何義。彼地獄中受苦眾生。造五逆等諸惡罪業。于彼中生。地獄主等。不造惡業。云何生彼。以如是等五種義故。名不相應。
問曰。若彼主等。非是眾生。不作罪業。不生彼者。云何天中得有畜生。此以何義。如彼中有種種鳥。諸畜生等。生在彼處。于地獄中。何故不爾。畜生餓鬼。種種雜生。令彼為主。
答曰。偈言。畜生生天中。地獄不如是。以在於天上。不受畜生苦。此偈明何義。彼畜生等生天上者。彼于天上器世間中。有少分業。是故於彼器世間中。受樂果報。彼地獄主及烏狗等。不受諸苦。以是義故。彼地獄中無有實主。及烏狗等。除罪眾生。又寶生論云。如上所言。得差別體。地獄
【現代漢語翻譯】 現代漢語譯本 因為這個緣故，他們不是眾生。第二，地獄主等如果是眾生，應該互相殘殺，無法分辨誰是罪人，誰是獄主。但實際上他們並沒有互相殘殺，而且可以分辨出誰是罪人，誰是獄主。因為這個緣故，他們不是眾生。第三，地獄主等如果是眾生，形體力量應該相當，可以互相殘殺，不應該僅僅讓受罪的人畏懼。但實際上僅僅是受罪的人畏懼他們。因為這個緣故，他們不是眾生。第四，地獄的地面，常常是熾熱的鐵。地獄主等如果是眾生，不能忍受這樣的痛苦，怎麼能傷害那些受罪的人呢？但實際上他們能夠傷害那些受罪的人。因為這個緣故，他們不是眾生。第五，地獄主等如果是眾生，如果不是受罪的人，就不應該生在地獄中。但實際上他們生在地獄中。因為這個緣故，他們不是眾生。這是什麼原因呢？那些在地獄中受苦的眾生，因為造作了五逆（pañcānantarya）等各種惡業，所以生在那裡。地獄主等沒有造作惡業，為什麼會生在那裡呢？因為以上這五種原因，『地獄主是眾生』這個名稱是不成立的。
有人問：如果那些獄主等，不是眾生，沒有造作罪業，不生在地獄中，那麼天界中為什麼會有畜生（tiryak）呢？這是什麼原因呢？就像天界中有各種鳥類，各種畜生等，生在那裡。為什麼地獄中不是這樣呢？讓畜生、餓鬼（preta）等各種雜類眾生，成為地獄的主人。
回答說：偈頌說，『畜生生天中，地獄不如是，以在於天上，不受畜生苦。』這首偈頌說明了什麼道理呢？那些畜生等生在天界，是因為他們在天界的器世間（bhājana-loka）中，有少分的善業，所以可以在那個器世間中，享受快樂的果報。那些地獄主以及烏鴉、狗等，並沒有承受這些痛苦的業因，因為這個緣故，地獄中沒有真正的地獄主，以及烏鴉、狗等，除了受罪的眾生之外。而且《寶生論》中說，就像上面所說的，得到了差別的身體，地獄也是如此。
【English Translation】 English version For this reason, they are not sentient beings. Second, if the wardens of hell (地獄主) were sentient beings, they should kill each other and be indistinguishable. It should not be possible to differentiate between the criminals and the wardens. But in reality, they do not kill each other, and it is possible to distinguish between the criminals and the wardens. For this reason, they are not sentient beings. Third, if the wardens of hell were sentient beings, their physical strength should be equal, and they should be able to kill each other. They should not be feared only by the criminals. But in reality, they are feared only by the criminals. For this reason, they are not sentient beings. Fourth, the ground of hell is always hot iron. If the wardens of hell were sentient beings, they would not be able to endure such suffering. How could they harm those who are suffering? But in reality, they can harm those who are suffering. For this reason, they are not sentient beings. Fifth, if the wardens of hell were sentient beings, and not themselves suffering, they should not be born in hell. But in reality, they are born in hell. For this reason, they are not sentient beings. What is the reason for this? Those sentient beings who suffer in hell are born there because they have committed evil deeds such as the five heinous crimes (pañcānantarya). The wardens of hell have not committed evil deeds. Why are they born there? For these five reasons, the name 'wardens of hell are sentient beings' is not appropriate.
Someone asks: If those wardens are not sentient beings, have not committed evil deeds, and are not born in hell, then why are there animals (tiryak) in the heavens? What is the reason for this? Just as there are various birds and animals in the heavens, born there. Why is it not so in hell? Let animals, hungry ghosts (preta), and other mixed beings be the wardens of hell.
The answer is: The verse says, 'Animals are born in the heavens, but hell is not like that, because they are in the heavens, and do not suffer the suffering of animals.' What does this verse mean? Those animals who are born in the heavens are born there because they have a small portion of good karma in the container world (bhājana-loka) of the heavens, so they can enjoy the fruits of happiness in that container world. Those wardens of hell, as well as crows and dogs, do not have the karmic causes to experience such happiness. For this reason, there are no real wardens of hell, or crows and dogs, in hell, except for the suffering beings. Moreover, the Ratnagotravibhāga (寶生論) says, as mentioned above, that they have obtained different bodies, and hell is also like that.
苦器。不同受之。或諸猛火。由業力故。便無燒苦。斯則自非善友。誰能輒作斯說。凡是密友性善之人。不論夷險。常為思益。為欲顯其不受燒苦。故致斯言。然於此時。助成立義。即是顯出善友之意。由其不受彼之苦故。意欲成立非那洛迦。今復更云。由其業力。說有大火。言不燒者。斯則真成立唯識義。由無實火。但唯業力能壞自性。既定不受如斯苦故。便成此火。自性元無。然有實性。是宗所許。若也許其是識現相。事體元無。此由業力故無火。斯成應理。由其先業為限劑。故若異此者。彼增上業所招之果。既現在彼。如何不見。如無智者。欲求火滅。更復澆酥。今唯識宗。轉益光熾。由斯眾理。證此非成那洛迦類。故知唯心所現。正理無差。如觀佛三昧海經觀佛心品云。是時佛心。如紅蓮華。蓮華葉間有八萬四千諸白色光。其光遍照五道眾生。此光出時。受苦眾生皆悉出現。所謂苦者。阿鼻地獄。十八小地獄。十八寒地獄。乃至五百億刀林地獄等。
問。若眾生惡業心。感現地獄事。理即可然。且如觀佛心時。云何純現地獄。
答。此略有二義。一若約理而觀。佛之心性。本含法界。無一塵而不遍。無一法而不通。二若約事而觀。佛唯用救苦為意。以物心為心。則地獄界。全是佛心。運無緣慈。
【現代漢語翻譯】 現代漢語譯本 苦器（充滿痛苦的器具）。不同的眾生承受不同的痛苦。或者有些猛烈的火焰，由於業力的緣故，便不能造成燒灼的痛苦。如果不是善友，誰能輕易說出這樣的話呢？凡是親密友善、本性善良的人，無論處境是順利還是危險，常常為他人著想，希望帶來利益。爲了顯示眾生不受燒灼之苦，所以才這樣說。然而在這個時候，幫助成立這個觀點，就是顯出善友的意義。因為眾生不受那樣的痛苦，所以想要成立這裡不是那洛迦（naraka，地獄）。現在又說，由於業力的緣故，說有大火，卻不燒灼，這才是真正成立唯識的道理。因為沒有真實的火，只有業力能夠破壞自性。既然確定不受這樣的痛苦，那麼這火的自性原本就是沒有的。然而有實性，這是宗派所允許的。如果也允許它是識的顯現，事物的本體原本就沒有。這由於業力的緣故沒有火，這樣才合乎道理。由於先前的業力作為限制，所以如果不是這樣，那麼由增上業所招感的果報，既然現在顯現，怎麼會看不見呢？就像沒有智慧的人，想要熄滅火，反而澆上酥油，現在唯識宗，反而更加光亮熾盛。由於這些道理，證明這裡不是那洛迦這類地方。所以知道一切都是唯心所現，這個道理沒有差錯。如《觀佛三昧海經·觀佛心品》所說：『這時佛的心，像紅蓮花。蓮花葉間有八萬四千諸白色光。其光遍照五道眾生。此光出現時，受苦眾生都全部出現。所謂苦者，阿鼻地獄（Avīci，無間地獄），十八小地獄，十八寒地獄，乃至五百億刀林地獄等。』 問：如果眾生的惡業心，感應顯現地獄的事情，這個道理還可以理解。但是，在觀佛心的時候，為什麼純粹顯現地獄呢？ 答：這大概有兩個含義。一是如果從理上來說，佛的心性，本來就包含整個法界，沒有一塵不遍及，沒有一法不通達。二是如果從事上來說，佛只是以救苦為意，以眾生的心為心，那麼地獄界，就全是佛的心。運用無緣大慈。
【English Translation】 English version Kuqi (a vessel full of suffering). Different beings experience different sufferings. Or some fierce flames, due to the power of karma, are unable to cause burning pain. If it were not for a good friend, who could easily say such a thing? All who are close friends, of good nature, constantly think of benefiting others, regardless of whether the situation is smooth or dangerous. In order to show that beings do not suffer burning pain, this is said. However, at this time, helping to establish this view is to reveal the meaning of a good friend. Because beings do not suffer that kind of pain, the intention is to establish that this is not Naraka (地獄, hell). Now it is said again that due to the power of karma, there is a great fire, but it does not burn, which truly establishes the principle of Consciousness-only. Because there is no real fire, only the power of karma can destroy self-nature. Since it is determined that such suffering is not experienced, then the self-nature of this fire is originally non-existent. However, it has real nature, which is allowed by the school. If it is also allowed that it is a manifestation of consciousness, the substance of things is originally non-existent. This is because there is no fire due to the power of karma, which is reasonable. Because the previous karma serves as a limit, if it were not so, then the result of the increasing karma, since it is now manifested, how could it not be seen? Like a person without wisdom, wanting to extinguish the fire, instead pours ghee on it, now the Consciousness-only school is even more radiant and flourishing. Because of these reasons, it proves that this is not a place like Naraka. Therefore, know that everything is manifested by the mind, and this principle is without error. As the Contemplation on the Buddha Samadhi Sea Sutra, Chapter on Contemplating the Buddha's Mind says: 'At this time, the Buddha's mind is like a red lotus flower. Between the lotus petals are eighty-four thousand white lights. The light shines on beings in the five paths. When this light appears, all suffering beings appear. The so-called suffering is Avīci (阿鼻地獄, uninterrupted hell), the eighteen small hells, the eighteen cold hells, and even five hundred billion knife-forest hells, etc.' Question: If the evil karma mind of beings causes the manifestation of hellish events, this principle can be understood. However, when contemplating the Buddha's mind, why does it purely manifest hell? Answer: This has roughly two meanings. First, if viewed from the perspective of principle, the Buddha's mind-nature inherently contains the entire Dharma realm, without a single dust that is not pervasive, and without a single Dharma that is not accessible. Second, if viewed from the perspective of phenomena, the Buddha only intends to relieve suffering, taking the minds of beings as his own mind, then the hell realm is entirely the Buddha's mind. Exercising causeless great compassion.
不間同體。所以觀佛心品云。佛告天王。欲知佛心光明所照。常照如此無間無救諸苦眾生。佛心所緣。常緣此等極惡眾生。以佛心力自莊嚴故。過算數劫。令彼罪人發菩提心。乃至爾時世尊說是語時。佛心力放十種白光。從佛心出。其光遍照十方世界。一一光中。無量化佛乘寶蓮華。時會大眾。見佛光明。如玻璃水。或見如乳。見諸化佛。從佛胸出。入于佛臍。游佛心間。乘大寶船。經往五道受罪人所。一一罪人。見諸化佛。如己父母。善友所親。漸漸為說出世間法。是時空中有大音聲。告諸大眾。汝等今者。應觀佛心。諸佛心者。是大慈也。大慈所緣。緣苦眾生。乃至次行大喜。見諸眾生安隱受樂。心生歡喜。如己無異。既生喜已。次行舍法。是諸眾生無來去相。從心想生。心想生者。因緣和合。假名為心。如此心想。猶如狂華。從顛倒起。苦從想起。樂從想生。心如芭蕉。中無堅實。廣說如經十譬。作是觀時。不見身心。見一切法。同如實性。是名菩薩身受心法。依因此法。廣修三十七助菩提分。若取證者。是聲聞法。不取證者。是菩薩法。又寶生論云。時處定如夢者。有說。由心惑亂。遂乃便生時處定解。然于夢中。無其實境決定可得。故世共許。如何將此。比余定事。為作過耶。乃至爾時于彼夢中。實亦無其
{ "translations": [ "現代漢語譯本：", "不間斷地相同。所以《觀佛心品》說：佛告訴天王，『想要知道佛心光明所照之處，經常照耀那些無間斷、無救助的受苦眾生。佛心所繫唸的，經常是這些極惡的眾生。』因為佛心的力量自我莊嚴的緣故，經過無數劫，令那些罪人發起菩提心。乃至當時世尊說這些話的時候，佛心的力量放出十種白光，從佛心發出，那光遍照十方世界。每一道光中，無數化佛乘坐寶蓮花。當時集會的大眾，看見佛的光明，像玻璃水一樣，或者看見像乳汁一樣，看見諸化佛，從佛的胸口出來，進入佛的肚臍，在佛的心間遊動，乘坐大寶船，經過前往五道受罪人的地方。每一個罪人，看見諸化佛，像自己的父母、善友一樣親近，漸漸地為他們說出世間的佛法。這時空中有巨大的聲音，告訴大眾，『你們現在，應當觀察佛心。諸佛的心，就是大慈悲啊。大慈悲所繫唸的，是受苦的眾生。』乃至接著修行大喜，看見眾生安穩地享受快樂，心中生起歡喜，如同自己一樣。已經生起歡喜之後，接著修行舍法，這些眾生沒有來去之相，是從心想生起的。心想生起，是因緣和合，假名為心。這樣的心想，就像狂花一樣，從顛倒中生起。苦從想生起，樂從想生起。心像芭蕉一樣，中間沒有堅實。廣泛地說，就像經中的十個譬喻。作這樣的觀想時，不見身心，見一切法，都如同實性。這叫做菩薩身受心法。依靠這個法，廣泛地修習三十七道品。如果取證，這是聲聞法。不取證，這是菩薩法。又《寶生論》說：『時間和地點的確定就像夢一樣。』有人說，由於心的迷惑擾亂，於是就產生了時間和地點確定的理解。然而在夢中，沒有真實存在的境界可以確定得到，所以世人都認可。怎麼能將這個，比作其餘確定的事情，作為過失呢？乃至當時在那夢中，實際上也沒有那些。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Not interrupted and identical. Therefore, the 'Chapter on Contemplating the Buddha's Mind' says: The Buddha told the Heavenly King, 'If you want to know where the light of the Buddha's mind shines, it constantly shines on those suffering beings who are uninterrupted and without help.' What the Buddha's mind is concerned with is constantly these extremely evil beings. Because the power of the Buddha's mind self-adorns, after countless kalpas, it causes those sinners to generate Bodhicitta (the mind of enlightenment). Even when the World Honored One spoke these words, the power of the Buddha's mind emitted ten kinds of white light, coming from the Buddha's heart, and that light illuminated the ten directions of the world. In each light, countless manifested Buddhas ride on jeweled lotus flowers. At that time, the assembled masses saw the light of the Buddha, like glass water, or saw it like milk, saw the manifested Buddhas, coming out from the Buddha's chest, entering the Buddha's navel, moving in the Buddha's heart, riding on great jeweled boats, passing to the places of the suffering beings in the five paths. Each sinner saw the manifested Buddhas, as close as their own parents and good friends, gradually speaking the transcendental Dharma (teachings) for them. At this time, there was a great sound in the sky, telling the masses, 'You should now observe the Buddha's mind. The minds of all Buddhas are great compassion. What great compassion is concerned with is suffering beings.' And then practice great joy, seeing beings peacefully enjoying happiness, joy arises in the heart, as if it were oneself. After joy has arisen, then practice the Dharma of equanimity, these beings have no coming or going appearance, they arise from the thoughts of the mind. The arising of thoughts of the mind is the union of causes and conditions, falsely named mind. Such thoughts of the mind are like mad flowers, arising from inversion. Suffering arises from thought, joy arises from thought. The mind is like a banana tree, without solidity in the middle. Broadly speaking, like the ten metaphors in the sutra. When making such contemplation, one does not see the body and mind, one sees all dharmas, all are like the true nature. This is called the Bodhisattva's body, reception, and mind Dharma. Relying on this Dharma, widely cultivate the thirty-seven aids to Bodhi (enlightenment). If one seeks proof, this is the Śrāvakayāna (the vehicle of the hearers). If one does not seek proof, this is the Bodhisattvayāna (the vehicle of the Bodhisattvas). Also, the Ratnagotravibhāga (Treatise on the Jewel Nature) says: 'The determination of time and place is like a dream.' Some say that due to the confusion and disturbance of the mind, the understanding of the determination of time and place arises. However, in a dream, there is no real state that can be determined and obtained, so the world recognizes this. How can this be compared to other determined matters, to be considered a fault? Even at that time, in that dream, there is actually none of those." ] }
時處決定相狀在心。由何得知。如有頌言。若眠于夜裡。見日北方生。參差夢時處。如何有定心。又云。此之夢心。有何奇異。營大功業。不假外形。而能巧利。構茲壯麗。或見崇墉九仞。飛甍十丈。碧條靃蘼紅華璀璨。匠人極思。亦未能雕。若言於他同斯難者。彼無此過。不假外色功力起故。但由種熟。仗識為緣。即於此時。意識便現。又未曾見有經論說。于彼夢中生其別色。百法鈔云。論主言。如於夢中與女交會。流泄不凈。夢被蛇螫。能令悶絕。流汗心迷。雖無實境。而有實作用。此是唯識不。經部答云。此是唯識。論主云。汝既許夢中有實作用。無實作用。皆是唯識。即我宗。夢中現覺。眩翳者。不眩翳者。假城實城。此三般。有實無實作用。如汝夢中。亦是唯識。論主立量云。有翳無翳等是有法。有用無用其理亦成宗。因云。許無實境故。如夢中染污等。所以唯識論云。如夢損有用。第三明聖教相違難者。小乘難意云。論主若言一切皆是唯識。無心外實境者。何故世尊于阿含經中說有十二處。若一切皆唯識者。世尊只合說意處法處。即不合說有十色處。今世尊既說有十二處者。明知離卻意法處外。別有十色處。是心外有。何言一切皆是唯識。論主答中分三。初假答。二正答。三喻答。初假答。引三十唯識頌
云。識從自種生。似境相而轉。為成內外處。佛說彼為十。言識從自種生者。即五識自證分現行。各從五識自種而生。將五識自種。便為五根。言似境相而轉者。即五識自證分。從自種生已。而能變似二分現。其所變見分。說名五識。所變相分似外境現。說名五境。其實根境十處皆不離識。亦是唯識。此是假將五識種子為五根。答經部師。以經部許有種子。
問。設許有種子。豈不執離識有。
答。彼許種子在前六識中持。亦不離識有。論主云。其所變相分。似外五境。亦不離識。有能變五識種即五根。亦不離識有。雖分內外十處。然皆是唯識。言佛說彼為十者。以佛密意。為破外道執身為一合相我故。遂于無言之法。強以言分別說有根塵十處。有大勝利故。唯識頌云。依此教能入。數取趣無我。解云。為若有智者。即依此佛說根塵十處教文。便作觀云。我于無量劫來。為惡慧推求。愚癡迷闇。妄執自他身。為一合相我。因此生死沉淪。今依教觀。自他身。但有根塵十處。以成其體。於一一處中。都無主宰自在常一等用。何曾有我。因此便能悟入無我之理。成我空觀。此即大乘假將五種子為五根。假答小乘也。小乘又難云。若爾者。且如五塵相分色。是五識所變故。可如汝宗。是唯識。其本質五境色。未
【現代漢語翻譯】 現代漢語譯本：云。識從自身種子而生，隨著外境的表象而轉變，從而形成內六處和外五境。佛說這就是十處。『識從自身種子而生』，指的是五識的自證分顯現，各自從五識的種子而生。將五識的種子，就視為五根。『隨著外境的表象而轉變』，指的是五識的自證分，從自身種子產生后，能夠變現出見分和相分。所變現的見分，稱為五識；所變現的相分，呈現出類似外境的表象，稱為五境。實際上，根、境這十處都離不開識，也是唯識的體現。這是爲了方便回答經部師的提問，因為經部承認有種子的存在。
問：即使承認有種子，難道不是執著于有離開識而存在的法嗎？
答：他們認為種子存在於前六識中，也不離識而存在。論主說，所變現的相分，類似外在的五境，也不離識而存在。能夠變現五識的種子，就是五根，也不離識而存在。雖然區分了內外十處，但都是唯識的體現。『佛說這就是十處』，是因為佛以秘密的意圖，爲了破除外道執著于身心是一個整體的『我』的觀念，所以在無法用語言表達的法上，勉強用語言分別說有根、塵十處，具有巨大的利益。唯識頌說：『依靠此教能入，數取趣無我。』解釋說，如果是有智慧的人，就依據佛所說的根、塵十處教文，進行觀察：『我從無量劫以來，被錯誤的智慧所驅使，愚癡迷惑，妄執自身和他人之身為一個整體的『我』，因此在生死輪迴中沉淪。現在依靠教義進行觀察，自身和他人之身，只有根、塵十處構成其本體。在每一處中，都沒有主宰、自在、常一等作用，哪裡有什麼『我』呢？』因此就能領悟無我的道理，成就我空觀。這實際上是大乘假借五種子為五根，來回答小乘的提問。小乘又反駁說：『如果這樣，那麼五塵相分中的色，是五識所變現的，可以像你們宗派所說，是唯識。但是本質上的五境色，難道不是……』
【English Translation】 English version: Clouds. Consciousness arises from its own seeds, transforming according to the appearance of objects, thus forming the inner six sense bases (處) and the outer five sense objects (境). The Buddha said that these are the ten sense bases (十處). 'Consciousness arises from its own seeds' refers to the manifestation of the self-cognition portion (自證分) of the five consciousnesses, each arising from the seeds of the five consciousnesses. The seeds of the five consciousnesses are regarded as the five sense organs (五根). 'Transforming according to the appearance of objects' refers to the self-cognition portion of the five consciousnesses, which, after arising from its own seeds, can transform and manifest the seeing portion (見分) and the object portion (相分). The transformed seeing portion is called the five consciousnesses; the transformed object portion manifests an appearance similar to external objects, and is called the five sense objects (五境). In reality, the ten sense bases of organs and objects are inseparable from consciousness, and are also a manifestation of 'consciousness-only' (唯識). This is a provisional answer to the Sautrāntika (經部) masters, because the Sautrāntika school admits the existence of seeds.
Question: Even if seeds are admitted, wouldn't that be clinging to the existence of dharmas that are separate from consciousness?
Answer: They believe that the seeds are held in the first six consciousnesses and are not separate from consciousness. The treatise master (論主) says that the transformed object portion is similar to the external five sense objects and is also not separate from consciousness. The seeds that can transform the five consciousnesses are the five sense organs, and they are also not separate from consciousness. Although the inner and outer ten sense bases are distinguished, they are all manifestations of 'consciousness-only'. 'The Buddha said that these are the ten sense bases' is because the Buddha, with a secret intention, in order to refute the heretics' clinging to the idea that the body and mind are a single, unified 'self' (我), forcibly used language to distinguish and speak of the ten sense bases of organs and objects in the dharma that cannot be expressed in words, which has great benefit. The Verse on Consciousness-Only (唯識頌) says: 'Relying on this teaching, one can enter, the non-self of the personality aggregate (數取趣無我).' The explanation says that if there are wise people, they will rely on the Buddha's teachings on the ten sense bases of organs and objects and contemplate: 'From countless kalpas (劫) ago, driven by wrong wisdom, foolish and deluded, I have falsely clung to my own and others' bodies as a single, unified 'self', and therefore have been sinking in the cycle of birth and death. Now, relying on the teachings, I observe that my own and others' bodies are only composed of the ten sense bases of organs and objects. In each of these bases, there is no master, no freedom, no constant oneness, and no such thing as a 'self'. Therefore, one can realize the principle of non-self and achieve the contemplation of the emptiness of self (我空觀).' This is actually the Mahāyāna (大乘) provisionally using the five seeds as the five sense organs to answer the questions of the Hīnayāna (小乘). The Hīnayāna then retorts: 'If that is the case, then the form (色) in the object portion of the five sense objects is transformed by the five consciousnesses, so it can be said to be 'consciousness-only' as your school says. But aren't the essential five sense objects...'
審是何識之唯識。謂五識及第六。皆不親緣本質五境。即此本質五境。豈不是離心外有。何成唯識。因此問故。便是論主第二正答。唯識論云。依識所變。非別實有。解云。此依大乘自宗正解。即約已建立第八識了。既論主云。五塵本質色。此是第八識之親相分。相分不離第八識。亦是唯識。第三喻答者。即論主舉喻答小乘。世尊建立十二處之所以。唯識論云。如遮斷見。說續有情。但是佛密意破于眾生一合相我。假說有十二處名。令眾生觀十二處法。都無有我。便入我空。次依唯識。能觀一切諸法之上。皆無實軌持勝性等用。既除法執。便成法空。小乘難云。既言一切諸法皆無實軌持自在勝性等用。成法空觀者。即此唯識之體。豈不亦空。因此便成。第四唯識成空難。論主答云。唯識體即不空。非所執故。我前言空者。但是空其一切法上妄心執有實軌持勝性等用。遍計虛妄之法。此即是空。非空離執唯識之體。即如根本智正證如時。離言絕相。其遍計虛妄一切我法。皆不現前。於此位中。唯有本智。與理冥合。不分能所。此識體亦空。便無俗諦。俗諦無故。真諦亦無。真俗相依而建立故。唯識論云。撥無二諦。是惡取空。諸佛說為不可治者。第五色相非心難。唯識論云。若諸色處亦識為體。何緣不似色相。顯現。一
類。堅住。相續而轉。小乘難意云。若言一切外色皆心為體。由心自證分變似能取。說名見分。變似可取。說為相分者。何故所變色相即顯現。其能變心即不顯現。又若外色以心為體者。何故所變色即一類相續而轉。且如外色山河大地等。即千年萬年。一類更無改變。又相續不斷。得多時住。若有情能變心。即有改變不定。又不得多時。今外色既不似內心者。明知離心有外實色。何言一切皆是唯識。答云。唯識論云。名言熏習勢力起故。此但由一切有情。無始時來。前後遞互。以名言虛妄熏習。作心外堅住相續等解。由此勢力有此相現。非是真實有心外堅色等。外人又問。既言唯識者。有情何要變似外色而現。答。唯識論云。謂此若無。應無顛倒。便無雜染。亦無凈法。是故諸識變似色現。論主云。一切有情若不變似外色現者。便無染凈之法。且如一切凡夫。由先迷色等諸境。顛倒妄執。由此雜染便生。雜染體。即二障。汝外人若不許識變似外色現者。即有情不起顛倒。顛。倒妄執既若不起。即雜染煩惱不生。雜染既若不生。凈法因何而有。所以攝論頌云。亂相及亂體。應許為色識。及與非色識。若無餘亦無。言亂相者。即所變色相。言亂體者。即能變心體。應許為色識者。即前所變亂相。及與非色識者。即前變心是
【現代漢語翻譯】 現代漢語譯本： 問：如果說一切外在的色法都是以心為本體，由心的自證分變現出能取（指能見、能感知的主體）的形象，稱為見分；變現出可取（指被見、被感知的客體）的形象，稱為相分。那麼，為什麼所變現的色相能夠顯現，而能變現的心卻不能顯現呢？而且，如果外在的色法以心為本體，為什麼所變現的色法能夠一類相續不斷地運轉？比如外在的色法，山河大地等等，經歷千年萬年，仍然是一類，沒有改變，而且相續不斷，能夠長時間存在。而有情眾生的能變之心，卻有改變，不穩定，而且不能長時間存在。現在外在的色法既然不像內心，就明顯知道離開心之外，有實在的色法存在。為什麼說一切都是唯識呢？ 答：唯識論說，這是由於名言熏習的勢力所產生的。這只是由於一切有情眾生，從無始以來，前後互相以名言虛妄地熏習，認為心外有堅固、持續等現象。由於這種勢力，才會有這種現象顯現，而不是真實地有心外的堅固色法等存在。 外人又問：既然說是唯識，那麼有情眾生為什麼要變現出像外在色法一樣的形象呢？ 答：唯識論說：如果不是這樣，就應該沒有顛倒，沒有雜染，也沒有清凈的法。所以，諸識才變現出像色法一樣的形象。論主說：一切有情眾生如果不變現出像外在色法一樣的形象，就沒有染污和清凈的法。比如一切凡夫，由於先迷惑於色等諸境，顛倒妄執，由此雜染就產生了。雜染的本體，就是二障（煩惱障和所知障）。你們外人如果不承認識變現出像外在色法一樣的形象，那麼有情眾生就不會生起顛倒。顛倒妄執如果不起，那麼雜染煩惱就不會產生。雜染如果不會產生，清凈的法又從何而來呢？所以《攝大乘論》的偈頌說：『亂相及亂體，應許為色識，及與非色識，若無餘亦無。』 亂相，就是所變現的色相。亂體，就是能變現的心體。應許為色識，就是前面所變現的亂相。及與非色識，就是前面變現的心。
【English Translation】 English version: Question: If it is said that all external forms (rupa) have mind as their essence, and that the self-cognition aspect of the mind transforms into the appearance of the grasper (that which sees, the subject), called the 'seeing aspect' (dṛg-bhāga), and transforms into the appearance of the graspable (that which is seen, the object), called the 'form aspect' (ākāra-bhāga), then why is it that the transformed form appearance can manifest, while the transforming mind cannot manifest? Furthermore, if external forms have mind as their essence, why can the transformed forms continue to exist in a continuous stream? For example, external forms such as mountains, rivers, and the great earth, etc., remain the same for thousands or millions of years, without changing, and continue uninterrupted for a long time. However, the transforming mind of sentient beings changes and is unstable, and cannot exist for a long time. Now that external forms are not like the inner mind, it is clear that there are real external forms existing apart from the mind. Why then do you say that everything is only consciousness (Vijñānavāda)? Answer: The Vijñaptimātratāsiddhi (Treatise on the Establishment of Consciousness-Only) says that this is due to the power of the habit energy of names and concepts. This is only because all sentient beings, from beginningless time, have mutually and falsely cultivated the habit of thinking that there are solid and continuous things outside the mind. Due to this power, this appearance manifests, but there are not actually solid forms outside the mind. The outsider further asks: Since you say it is only consciousness, why do sentient beings need to transform and manifest appearances like external forms? Answer: The Vijñaptimātratāsiddhi says: 'If this were not so, there would be no inversion (viparyāsa), no defilement (saṃkleśa), and no pure dharmas (śuddha-dharma).' Therefore, the consciousnesses transform and manifest appearances like forms. The author of the treatise says: 'If all sentient beings did not transform and manifest appearances like external forms, there would be no defiled or pure dharmas.' For example, all ordinary beings are first deluded by forms and other objects, and have inverted and false attachments. From this, defilement arises. The essence of defilement is the two obscurations (kleśāvaraṇa and jñeyāvaraṇa). If you outsiders do not admit that consciousness transforms and manifests appearances like external forms, then sentient beings would not give rise to inversion. If inverted and false attachments do not arise, then defiled afflictions would not arise. If defilement does not arise, from where would pure dharmas come? Therefore, a verse in the Mahāyānasaṃgraha (Compendium of the Mahayana) says: 'The confused appearance and the confused essence should be admitted as form-consciousness and non-form-consciousness; if there is no former, there is no latter.' The confused appearance is the transformed form appearance. The confused essence is the transforming mind essence. 'Should be admitted as form-consciousness' refers to the previously transformed confused appearance. 'And non-form-consciousness' refers to the previously transforming mind.
體。若無餘亦無者。若無所變似外色境為亂相者。亦無能變之識體。故知須變似外境現。所以諸色皆不離心。總是唯識。第六現量違宗難者。唯識論云。色等外境。分明現證。現量所得。察撥為無。小乘難意云。且如外五塵色境。分明五識現證。是現量所得。大小乘皆共極成。何故撥無。言一切唯識。三十唯識論中亦有此難云。諸法由量。刊定有無。一切量中。現量為勝。若無外境寧有此覺。我今現證如是境耶。意云。論主若言無外實境者。如何言五識現量。取外五塵境。若是比量。非量。遍計所起。遍計所執。強思計度。構畫所生。相分。不離於心。可成唯識。今五識既現量得外實五塵境者。何故亦言皆是唯識。答。唯識論云。現量證時。不執為外。后意分別。妄生外想。論主云。且如現量五識。正緣五塵境時。得法自性。不帶名言。無籌度心。不生分別。不執為外。但是后念分別意識。妄生分別。便執為外。言有實境。
問。且小乘許現量心中。不執為外不。
答。許。
問。與大乘何別。
答。唯識鏡云。若是大乘。即五識。及同時意識。皆現量。不執為外。若小乘宗。即唯是五識。不執為外。論主云。汝小乘既許五識緣境是現量。不執為外者。明知現量心中。皆無外境。是其唯識。
【現代漢語翻譯】 現代漢語譯本：體。如果既沒有所餘也沒有能余，如果沒有變現得像外在色境那樣成為虛妄之相，也就沒有能變現的識體。所以要知道必須變現得像外境那樣顯現，因此一切色法都不離心，總是唯識。第六，現量違背宗義的詰難。《唯識論》中說：『色等外境，分明現證，現量所得，察撥為無。』小乘的詰難意思是說，比如外在的五塵色境，分明是五識現量所證得，這是大小乘都共同認可的。為什麼說沒有呢？說一切都是唯識。三十《唯識論》中也有這樣的詰難：『諸法由量，刊定有無，一切量中，現量為勝。若無外境寧有此覺？我今現證如是境耶？』意思是說，論主如果說沒有外在的真實境，那麼如何說五識現量取外在的五塵境呢？如果是比量，就不是現量，而是遍計所起，遍計所執，強行思量計度，構畫所生，相分不離於心，可以成立唯識。現在五識既然是現量得到外在真實的五塵境，為什麼又說一切都是唯識呢？』回答是，《唯識論》中說：『現量證時，不執為外，后意分別，妄生外想。』論主說，比如現量五識，正在緣五塵境時，得到法自性，不帶名言，沒有籌度之心，不生分別，不執著為外在。只是后念分別意識，虛妄地生起分別，就執著為外在，說有真實的境。
問：小乘是否承認現量心中不執著為外在？
答：承認。
問：與大乘有什麼區別？
答：唯識鏡中說：『如果是大乘，就是五識以及同時的意識，都是現量，不執著為外在。如果是小乘宗，就只是五識不執著為外在。』論主說，你們小乘既然承認五識緣境是現量，不執著為外在，明明知道現量心中都沒有外境，這就是唯識。
【English Translation】 English version: Body. If there is neither remainder nor that which remains, if there is nothing that transforms to resemble external sense objects as illusory appearances, then there is also no cognitive essence that can transform. Therefore, it must be understood that transformation must appear like external objects, so all forms are inseparable from the mind; everything is only consciousness (唯識, Weishi). Sixth, the difficulty of direct perception (現量, xianliang) contradicting the doctrine. The Treatise on Consciousness-Only (唯識論, Weishilun) says: 'External objects such as forms are clearly and directly perceived, obtained through direct perception, yet you examine and deny them as non-existent.' The meaning of the Theravada (小乘, Xiaocheng) objection is, for example, external five sense objects (五塵, wuchen) of form are clearly and directly perceived by the five consciousnesses (五識, wushi), which is a commonly accepted extreme for both Mahayana (大乘, Dacheng) and Theravada. Why do you deny them as non-existent, saying that everything is only consciousness? The Thirty Verses on Consciousness-Only (三十唯識論, Sanshi Weishilun) also contains this difficulty: 'Phenomena are determined to exist or not exist by means of valid cognition; among all valid cognitions, direct perception is the most superior. If there were no external objects, how could there be this awareness? I now directly perceive such an object!' The meaning is, if the author of the treatise says there are no real external objects, then how can you say that the five consciousnesses directly perceive external five sense objects? If it is inferential cognition (比量, biliang), it is not direct perception, but rather arises from conceptual construction (遍計, bianji), conceptual grasping (遍執, bianzhi), forced thought and deliberation, and contrived creation. The image-component (相分, xiangfen) is inseparable from the mind, and consciousness-only can be established. Now that the five consciousnesses directly obtain real external five sense objects through direct perception, why do you also say that everything is only consciousness?' The answer is, the Treatise on Consciousness-Only says: 'When directly perceiving, one does not grasp it as external; later intentional discrimination falsely gives rise to external thoughts.' The author of the treatise says, for example, when the direct perception of the five consciousnesses is precisely cognizing the five sense objects, one obtains the self-nature of the dharma (法, fa), without linguistic designation, without deliberative thought, without arising discrimination, and without grasping it as external. It is only the later thought of discriminating consciousness that falsely gives rise to discrimination, and then grasps it as external, saying there are real objects.
Question: Does Theravada acknowledge that in the mind of direct perception, one does not grasp it as external?
Answer: Yes.
Question: What is the difference between it and Mahayana?
Answer: The Mirror of Consciousness-Only says: 'If it is Mahayana, then the five consciousnesses and the simultaneous consciousness are all direct perception, not grasping it as external. If it is the Theravada school, then only the five consciousnesses do not grasp it as external.' The author of the treatise says, since you Theravadins acknowledge that the five consciousnesses cognizing objects is direct perception, not grasping it as external, it is clear that in the mind of direct perception, there are no external objects; this is consciousness-only.
外人又問云。其五識所緣現量五塵境。為實為假。
答。是實。
難云。若爾者。即是離心外有實五塵境。何言唯識。
答。五識緣五塵境時。雖即是實。但是五識之所變。自識相分。不離五識。皆成唯識。故唯識論云。故現量境。是自相分。識所變故。亦說為有。意識所執外實色等。妄計有故。說彼為無。意云。五識各有四分。其五塵境。是五識之親相分。由五識自證分變似色等相分境現。其相分又不離見分。皆是唯識。若後分別意識起時。妄執心外有其實境。此即是無。不稱境體而知故。
問。且如五識中。瞋等煩惱起時。不稱本質。何言唯是現量。
答。雖不稱本質。然稱相分。亦是現量。由心無執故。其第六意識相應瞋。若與執俱時。相分。本質皆不稱。若不與執俱起時。即同五識。
問。何故五識無執。
答。由不通比非二量。故無執。故知五識現量緣境。不執為外。皆是唯識。
又小乘都申一難。若唯識無外境者。由何而得種種心生。既若無境牽生心。即妄心由何而起。未有無心境。曾無無境心。
答。論頌云。由一切種識。如是如是變。以展轉力故。彼彼分別生。一切種識者。即是第八識。此識能持一切有為之法種故。即一切種子。
【現代漢語翻譯】 現代漢語譯本：
外人又問：『五識（眼識、耳識、鼻識、舌識、身識）所緣的現量五塵境（色、聲、香、味、觸），是真實的還是虛假的？』 答：『是真實的。』 難：『如果這樣，那就是離心之外有真實的五塵境，為何說唯識？』 答：『五識緣五塵境時，雖然是真實的，但是五識所變現的，是自識的相分（認識對像），不離五識，都成為唯識。所以《唯識論》說：『所以現量境，是自相分，識所變故，也說為有。』意識所執著的外在真實色等，是妄計而有的，所以說它是沒有的。』意思是說，五識各有四分（見分、相分、自證分、證自證分），其中的五塵境，是五識的親相分。由五識的自證分變現出類似色等的相分境顯現。這個相分又不離見分（能認識的主體），都是唯識。如果後來的分別意識生起時，妄執心外有真實的境，這就是沒有的，因為不符合境的本體而知。』 問：『比如五識中，嗔等煩惱生起時，不符合本質，為何說是現量？』 答：『雖然不符合本質，但符合相分，也是現量，因為心中沒有執著。第六意識相應的嗔，如果與執著同時生起，相分和本質都不符合。如果不與執著同時生起，就和五識相同。』 問：『為何五識沒有執著？』 答：『因為不通達比量和非量，所以沒有執著。』所以知道五識現量緣境，不執著為外在的，都是唯識。 又有小乘提出一個難題：『如果唯識沒有外境，由什麼而產生種種心？既然沒有境牽引產生心，那麼妄心由什麼而生起？沒有無心之境，也沒有無境之心。』 答：論中的偈頌說：『由一切種識，如是如是變，以展轉力故，彼彼分別生。』一切種識，就是第八識（阿賴耶識）。這個識能持有一切有為法的種子，所以是一切種子。
【English Translation】 English version:
An outsider further asked: 'Are the directly perceived (現量, xiànliàng) five sense objects (五塵境, wǔ chén jìng) – forms, sounds, smells, tastes, and textures – that are cognized by the five consciousnesses (五識, wǔshì) [eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness] real or unreal?' Answer: 'They are real.' Objection: 'If that's the case, then there are real five sense objects existing outside of the mind. Why do you say it's only consciousness (唯識, wéishì)?' Answer: 'When the five consciousnesses cognize the five sense objects, although they are real, they are transformations of the five consciousnesses. They are the object-aspects (相分, xiàng fēn) of one's own consciousness, not separate from the five consciousnesses; all become only consciousness. Therefore, the Treatise on Only Consciousness says: 『Therefore, the directly perceived objects are one's own object-aspects, because they are transformed by consciousness; thus, they are said to exist.』 The external real forms, etc., that are clung to by the conceptual consciousness (意識, yìshì) are falsely conceived to exist; therefore, they are said to be non-existent.' The meaning is that each of the five consciousnesses has four aspects [perception-aspect (見分, jiàn fēn), object-aspect, self-awareness aspect (自證分, zìzhèng fēn), and awareness-of-self-awareness aspect (證自證分, zhèng zìzhèng fēn)], and the five sense objects are the immediate object-aspects of the five consciousnesses. The self-awareness aspect of the five consciousnesses transforms and manifests object-aspects that appear similar to forms, etc. These object-aspects are not separate from the perception-aspect; all are only consciousness. If, later, the discriminating conceptual consciousness arises and falsely clings to the existence of real objects outside of the mind, this is non-existent because it does not know in accordance with the essence of the object.' Question: 'For example, when afflictions (煩惱, fánnǎo) such as anger arise in the five consciousnesses, they do not accord with the essence of reality. Why do you say it is direct perception?' Answer: 'Although it does not accord with the essence of reality, it does accord with the object-aspect, and it is still direct perception because there is no clinging in the mind. If the anger associated with the sixth consciousness (第六意識, dì liù yìshì) arises simultaneously with clinging, then neither the object-aspect nor the essence of reality accords. If it does not arise simultaneously with clinging, then it is the same as the five consciousnesses.' Question: 'Why do the five consciousnesses not have clinging?' Answer: 'Because they do not comprehend inferential or non-measurement, they do not have clinging.' Therefore, it is known that the five consciousnesses directly perceive objects without clinging to them as external; all are only consciousness. Furthermore, a difficulty is raised by the Hinayana (小乘, xiǎoshèng): 'If only consciousness exists and there are no external objects, then from what do the various minds arise? Since there are no objects to draw forth the arising of mind, then from what does the deluded mind arise? There has never been an object without a mind, nor has there ever been a mind without an object.' Answer: The verse in the treatise says: 'From the all-seed consciousness (一切種識, yīqiè zhǒngshì), it transforms in such and such a way; due to the force of mutual interaction, those various discriminations arise.' The all-seed consciousness is the eighth consciousness (第八識, dì bā shì) [Ālaya-consciousness (阿賴耶識, ālài yé shì)]. This consciousness is able to hold the seeds of all conditioned dharmas (有為之法, yǒu wéi zhī fǎ); therefore, it is the all-seed.
各能自生果差別功能。名一切種識。功能有二。一現行名功能。即似穀麥等種。能生芽功能是。二。第八識中種子名功能。有能生現行功能故。今言一切種識者。但取本識中種子功能。能生一切有為色心等法。即色為所緣。心便是能緣。即色是境。不離心。是唯識。即此心境。但從本識中而生起。何要外境而方生。如是如是變者。如是八識從種生。即是八識自證分。轉變起見相二分。相分不離見分。是唯識。以展轉力故者。即余緣是展轉力。以心法四緣生。色法二緣起。彼彼分別生者。即由彼見相二分上。妄執。外有實我法等。分別而生。故知但由本識中種而生諸識。不假外妄境而亦得生。故知一切皆是唯識。
又唯識論云。問曰。如汝向言。唯有內識。無外境界。若爾。內識為可取。為不可取。若可取者。同色香等外諸境界。若不可取者。則是無法。云何說言唯有內識。無外境界。
答曰。如來方便。漸令眾生得入我空。及法空。故說有內識。而實無有內識可取。若不如是。則不得說我空法空。以是義故。虛妄分別。此心知彼心。彼心知此心。
問曰。又復有難。云何得知諸佛如來。依此義故。說有色等。一切諸入。而非實有色等諸入。又以識等能取境界。以是義故。不得說言無色等入。
【現代漢語翻譯】 現代漢語譯本 各種種子各自具有產生不同結果的功能，這被稱為『一切種識』（ālaya-vijñāna，阿賴耶識，含藏一切種子）。這種功能有兩種：一是『現行』，名為『功能』，就像穀物、麥子等種子，具有產生芽的功能；二是第八識（ālaya-vijñāna，阿賴耶識）中的『種子』，名為『功能』，因為它具有產生現行的功能。現在所說的一切種識，只是指本識（ālaya-vijñāna，阿賴耶識）中的種子功能，它能產生一切有為的色法和心法等。色法是所緣，心法是能緣，色法是境，但不離心，這就是唯識。這個心和境，都只是從本識（ālaya-vijñāna，阿賴耶識）中生起，為什麼需要外境才能產生呢？『如是如是變者』，是指八識（八種意識）從種子生起，這就是八識的自證分（sva-saṃvedana-bhāga，能認識自身的心識），轉變產生見分（darśana-bhāga，認識作用）和相分（nimitta-bhāga，被認識的現象）。相分不離見分，這就是唯識。『以展轉力故者』，是指其餘的緣是展轉力，因為心法由四緣而生，色法由二緣而起。『彼彼分別生者』，是指由於見分和相分上，妄執外有真實的自我和法等，由此產生分別。所以知道只是由本識（ālaya-vijñāna，阿賴耶識）中的種子而生起各種識，不需要外在虛妄的境也能產生，所以知道一切都是唯識。
又《唯識論》說：『問：如你所說，只有內識，沒有外境界。如果是這樣，內識是可以被認識的，還是不可以被認識的？如果可以被認識，就和色、香等外在的境界一樣；如果不可被認識，那就是不存在的，怎麼能說只有內識，沒有外境界呢？』
『答：如來（Tathāgata，佛陀）爲了方便，逐漸讓眾生進入我空（ātma-śūnyatā，無我）和法空（dharma-śūnyatā，諸法皆空）的境界，所以說有內識，但實際上沒有可以被認識的內識。如果不是這樣，就不能說我空和法空。因為這個緣故，虛妄分別，這個心知道那個心，那個心知道這個心。』
『問：又有一個難題，怎麼知道諸佛如來（Tathāgata，佛陀），依據這個道理，說有色等一切諸入（āyatana，處），但實際上沒有色等諸入？又因為識等能夠認識境界，因為這個緣故，不能說沒有色等諸入。』
【English Translation】 English version Each seed possesses the distinct capacity to generate differentiated results, and this is known as the 'All-Seed Consciousness' (ālaya-vijñāna, the storehouse consciousness containing all seeds). This capacity manifests in two ways: first, as 'manifestation,' referred to as 'function,' akin to seeds of grains like wheat, which possess the function of producing sprouts; second, as 'seeds' within the eighth consciousness (ālaya-vijñāna), termed 'function' because they possess the capacity to generate manifestation. The term 'All-Seed Consciousness' refers specifically to the seed function within the fundamental consciousness (ālaya-vijñāna), which can generate all conditioned phenomena, including form and mind. Form is the object, while mind is the subject; form is the realm, yet it is inseparable from mind—this is Vijñānavāda (Consciousness-only). This mind and realm arise solely from the fundamental consciousness (ālaya-vijñāna); why would external realms be necessary for their origination? 'As it transforms thus,' refers to the eight consciousnesses arising from seeds, which are the self-cognition portion (sva-saṃvedana-bhāga) of the eight consciousnesses, transforming to produce the perceiving portion (darśana-bhāga) and the perceived portion (nimitta-bhāga). The perceived portion is inseparable from the perceiving portion—this is Vijñānavāda. 'Due to the force of mutual interaction,' refers to the remaining conditions being the force of mutual interaction, as mental phenomena arise from four conditions, and form arises from two. 'Various discriminations arise,' refers to the false clinging to a real self and phenomena externally on the perceiving and perceived portions, leading to the arising of discriminations. Therefore, it is known that the various consciousnesses arise solely from the seeds within the fundamental consciousness (ālaya-vijñāna), without the need for external, illusory realms; thus, it is known that all is Vijñānavāda.
Furthermore, the Treatise on Vijñaptimātratā states: 'Question: As you have said, there is only inner consciousness, and no external realms. If this is so, is inner consciousness knowable or unknowable? If it is knowable, it is the same as external realms such as form and smell; if it is unknowable, then it is non-existent. How can you say that there is only inner consciousness, and no external realms?'
'Answer: The Tathāgata (Buddha) skillfully guides beings to gradually enter the emptiness of self (ātma-śūnyatā) and the emptiness of phenomena (dharma-śūnyatā), and therefore speaks of inner consciousness, but in reality, there is no knowable inner consciousness. If it were not so, one could not speak of the emptiness of self and the emptiness of phenomena. For this reason, through false discrimination, this mind knows that mind, and that mind knows this mind.'
'Question: There is another difficulty: How do we know that the Buddhas and Tathāgatas (Buddha), based on this principle, speak of all the sense bases (āyatana), such as form, but in reality, there are no sense bases such as form? Furthermore, because consciousness and so on can apprehend realms, for this reason, one cannot say that there are no sense bases such as form.'
答曰。偈言。彼一非可見。多亦不可見。和合不可見。是故無塵法。
宗鏡錄卷第六十三
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第六十四
慧日永明寺主智覺禪師延壽集
第七夢覺相違難。唯識論云。若覺時色。皆如夢境不離識者。如從夢覺。知彼唯心。何故覺時于自色境。不知唯識。
答。唯識論云。如夢未覺。不能自知。要至覺時。方能追覺。覺時境色應知亦爾。未真覺位。不能自知。至真覺時。方能追覺。未得真覺。恒處夢中。故佛說為生死長夜。由斯未了色境唯識。即第七是生死長夜根本。能令起惑造業。三界輪迴。直須至真覺位時。方知一切皆是唯識。
所以唯識樞要問云。若諸識生似我法時。為皆由我法分別熏習之力。為亦不由。若皆由者。八識五識無二分別。生果時應不似二。若不由者。此中何故但說我法熏習為因。
答。二解俱得。其皆由解者。一切有漏。與第七二分別俱故。或第六識。二分別引故。後生果時。皆似我法。其不由解者。此說第六根本。兼緣一切為因。緣發諸識令熏習故。後生果時。似我法相起。或非外似外。六七計為似外起故。如夢者。夢娑剌拏王事。此云流
【現代漢語翻譯】 現代漢語譯本： 答：偈語說，『那個一』不是可以被看見的，『多個』也不是可以被看見的，『和合』也不是可以被看見的，所以沒有塵垢之法。
《宗鏡錄》卷第六十三
戊申年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第六十四
慧日永明寺主智覺禪師延壽集
第七 夢覺相違難。《唯識論》說：『如果覺醒時的色法，都像夢境一樣不離識，就像從夢中醒來，知道那些都是唯心所現。為什麼覺醒時，對於自己的色境，卻不知道是唯識所現呢？』
答：《唯識論》說：『就像在夢中沒有醒來，不能自己知道，要到醒來的時候，才能追溯覺知。』覺醒時的境色，應該知道也是這樣。沒有達到真正的覺悟地位，不能自己知道，到真正覺悟的時候，才能追溯覺知。沒有得到真正的覺悟，恒常處於夢中，所以佛說這是生死長夜。由於這個原因，不能了知色境是唯識所現。第七識是生死長夜的根本，能夠使人產生迷惑，造作惡業，在三界中輪迴。必須到真正覺悟的地位時，才知道一切都是唯識所現。
所以《唯識樞要》問：『如果諸識生起時，好像有『我』（ātman）和『法』（dharma）的顯現，是都由於『我法』分別的熏習之力，還是也有不由『我法』分別的熏習之力？如果都由於『我法』分別的熏習之力，那麼第八識（ālaya-vijñāna）和第五識（pañca-vijñāna）沒有二取分別，產生果報時，應該不像『我』和『法』。如果不是都由於『我法』分別的熏習之力，那麼這裡為什麼只說『我法』熏習是原因呢？』
答：兩種解釋都可以成立。如果說是都由於『我法』分別的熏習之力，那麼一切有漏法，都與第七識的二取分別同時存在，或者由於第六識（mano-vijñāna）的二取分別引導的緣故，後來產生果報時，都好像有『我』和『法』的顯現。如果說不是都由於『我法』分別的熏習之力，那麼這裡說的是第六識是根本，兼緣一切法作為原因，緣起引發諸識，使之熏習的緣故，後來產生果報時，好像『我』和『法』的相狀生起。或者不是外境好像外境，是第六識和第七識執計為好像外境而生起的緣故。比如夢中的娑剌拏王（Sarana）的事情，這裡說是流。
【English Translation】 English version: Answer: The verse says, 'That one' is not visible, 'many' are also not visible, 'harmony' is not visible, therefore there is no defiled dharma (dharma).
Zong Jing Lu (Record of the Source Mirror) Volume 63
Engraved in the year Wushen by the Grand Supervisor of the Tripitaka Taisho Tripitaka Volume 48 No. 2016 Zong Jing Lu
Zong Jing Lu Volume 64
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple
Seventh Difficulty: Contradiction between Dream and Awakening. The Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of Consciousness-only) says: 'If the forms perceived during waking are like dream states, inseparable from consciousness, just as awakening from a dream reveals that they are only manifestations of mind, why is it that during waking, one does not recognize one's own forms as being only consciousness?'
Answer: The Vijnaptimatrata-siddhi-sastra says: 'Just as one cannot know oneself while still dreaming, but can only realize it upon awakening, so it is with the forms perceived during waking.' One cannot know oneself without attaining true enlightenment; one can only realize it upon true enlightenment. Without true enlightenment, one is constantly in a dream, hence the Buddha speaks of the long night of samsara (saṃsāra). Because of this, one cannot understand that forms are only manifestations of consciousness. The seventh consciousness (manas) is the root of the long night of samsara, causing delusion, karma, and rebirth in the three realms. Only upon attaining true enlightenment will one know that everything is only consciousness.
Therefore, the Essentials of Consciousness-only asks: 'If the arising of the various consciousnesses resembles the appearance of 'self' (ātman) and 'dharma' (dharma), is it entirely due to the force of habituation from the discrimination of 'self' and 'dharma', or is it also not due to this? If it is entirely due to this, then the eighth consciousness (ālaya-vijñāna) and the five consciousnesses (pañca-vijñāna) have no dualistic discrimination, and the resulting fruit should not resemble 'self' and 'dharma'. If it is not entirely due to this, then why is only the habituation of 'self' and 'dharma' mentioned here as the cause?'
Answer: Both explanations are valid. If it is said to be entirely due to the habituation of the discrimination of 'self' and 'dharma', then all conditioned dharmas exist simultaneously with the dualistic discrimination of the seventh consciousness, or because they are led by the dualistic discrimination of the sixth consciousness (mano-vijñāna), so that later, when the fruit arises, it resembles 'self' and 'dharma'. If it is said not to be entirely due to the habituation of the discrimination of 'self' and 'dharma', then this refers to the sixth consciousness as the root, which also conditions all dharmas as the cause, causing the arising of the various consciousnesses and their habituation, so that later, when the fruit arises, the appearance of 'self' and 'dharma' arises. Or it is not that the external is like the external, but that the sixth and seventh consciousnesses mistakenly perceive it as arising like the external. For example, the story of King Sarana (Sarana) in a dream, which here is said to be flowing.
轉。其王容貌端正。自謂無雙。求覓形容。欲同等比。顯己殊類。時有人言。王舍城中有大迦旃延。形容甚好。世中無比。遣使迎之。迦旃延至。王出宮迎。王不及彼。人視迦旃延。無看王者。王問所以。眾曰。迦旃延容貌勝王。王問。大德。今果。宿因。迦旃延答曰。我昔出家。王作乞兒。我掃寺地。王來乞食。我掃地竟。令王除糞掃。除糞掃訖。方與王食。以此業因。生人天中。得報端正。王聞此已。尋請出家。為迦旃延弟子。后共迦旃延。往阿槃地國。山中修道。別處坐禪。阿槃地王。名缽樹多。將宮人入山遊戲。宮人見王形貌端正。圍繞看之。缽樹多王。見娑剌拏王。疑有欲意。問娑剌拏王曰。汝是阿羅漢耶。王答言非。次第二問餘三果。皆答言非。又言。汝離欲不。答言非。缽樹多王瞋曰。何故入我婇女之中。遂鞭身破。悶絕而死。至夜方惺。至迦旃延所。迦旃延見已。心生悲愍。其諸同學。方為療治。娑剌拏王語迦旃延曰。我從師乞。暫還本國。舉軍破彼阿槃地國。殺缽樹多王。事畢當還。從師修道。迦旃延從請。語曰。汝若欲去。且停一宿。迦旃延安置好處令眠。欲令感夢。夢見舉軍征阿槃地國。自軍破敗。身被他獲。堅縛手足。赤華插項。嚴鼓欲殺。王于夢中。便大恐怖。叫喚失聲云。我今無歸。愿
【現代漢語翻譯】 轉。娑剌拏（Sāranā）王容貌端正，自認為天下無雙，想要尋找一個在容貌上能與自己相提並論的人，來彰顯自己的與衆不同。當時有人說，王舍城（Rājagṛha）中有位大迦旃延（Mahākātyāyana），容貌非常俊美，世間無人能比。於是派遣使者去迎接他。迦旃延到達后，娑剌拏王出宮迎接。但娑剌拏王與迦旃延相比，相形見絀，人們都去看迦旃延，沒有人看娑剌拏王。娑剌拏王問這是什麼原因。眾人回答說，迦旃延的容貌勝過您。娑剌拏王問迦旃延：『大德，這是今生的果報，還是宿世的因緣？』迦旃延回答說：『過去我出家時，您是個乞丐。我掃寺院的地面，您來乞討食物。我掃完地后，讓您清除糞便。清除糞便后，才給您食物。憑藉這個業因，我生在人天之中，得到端正的果報。』娑剌拏王聽了這些話后，隨即請求出家，做了迦旃延的弟子。後來與迦旃延一起前往阿槃地國（Avanti），在山中修道，各自在不同的地方坐禪。阿槃地國的國王，名叫缽樹多（Pāṭaliputra），帶著宮人入山遊玩。宮人見到娑剌拏王形貌端正，便圍著觀看。缽樹多王見娑剌拏王，懷疑他有非分之想，問娑剌拏王說：『你是阿羅漢（Arhat）嗎？』娑剌拏王回答說不是。依次問他是否證得其餘三果（斯陀含、阿那含、阿羅漢），都回答說不是。又問：『你是否已經離欲？』回答說沒有。缽樹多王生氣地說：『為什麼進入我的嬪妃之中？』於是鞭打他的身體，導致身體破裂，昏厥而死。直到夜晚才醒來，去到迦旃延那裡。迦旃延見到后，心中生起悲憫。他的那些同學，正在為他療傷。娑剌拏王對迦旃延說：『我向師父請求，暫時回到本國，率領軍隊攻破那個阿槃地國，殺了缽樹多王，事情結束后就回來，跟隨師父修道。』迦旃延答應了他的請求，說：『你如果想去，先在這裡住一晚。』迦旃延安排好地方讓他睡覺，想要讓他做個夢。夢見率領軍隊征討阿槃地國，自己的軍隊被打敗，自己被敵人抓獲，手腳被牢牢地捆綁，頭上插著紅花，敲著戰鼓就要被殺。娑剌拏王在夢中，非常恐懼，大聲叫喊說：『我現在無處可歸，希望…』 現代漢語譯本
【English Translation】 Then, King Sāranā (Sāranā - name of a king) was handsome and considered himself unparalleled. He sought someone of equal appearance to highlight his uniqueness. At that time, someone said, 'In Rājagṛha (Rājagṛha - name of a city) there is the great Mahākātyāyana (Mahākātyāyana - name of a monk), whose appearance is very fine, unmatched in the world.' He sent a messenger to welcome him. When Kātyāyana arrived, King Sāranā went out of the palace to greet him. However, King Sāranā was inferior to him, and people looked at Kātyāyana, ignoring the king. King Sāranā asked why. The crowd said, 'Kātyāyana's appearance surpasses yours.' King Sāranā asked Kātyāyana, 'Great Virtue, is this the result of present actions or past causes?' Kātyāyana replied, 'In the past, when I was a monk, you were a beggar. I swept the temple grounds, and you came to beg for food. After I finished sweeping, I had you remove the dung. Only after removing the dung did I give you food. Because of this karma, I was born among humans and gods and obtained a handsome reward.' Upon hearing this, King Sāranā immediately requested to become a monk and became Kātyāyana's disciple. Later, he went with Kātyāyana to the country of Avanti (Avanti - name of a country), where they practiced the Way in the mountains, meditating in separate places. The king of Avanti, named Pāṭaliputra (Pāṭaliputra - name of a king), took his palace women into the mountains for recreation. The palace women saw King Sāranā's handsome appearance and surrounded him to look at him. King Pāṭaliputra, seeing King Sāranā, suspected him of having lustful intentions and asked King Sāranā, 'Are you an Arhat (Arhat - one who has attained enlightenment)?' King Sāranā replied that he was not. He then asked him in order if he had attained the other three fruits (Sotapanna, Sakadagami, Anagami), and he replied that he had not. He also asked, 'Have you renounced desire?' He replied that he had not. King Pāṭaliputra angrily said, 'Why are you among my concubines?' He then whipped his body, causing it to break, and he fainted and died. He awoke at night and went to Kātyāyana. When Kātyāyana saw him, compassion arose in his heart. His fellow students were treating his wounds. King Sāranā said to Kātyāyana, 'I ask the teacher for permission to temporarily return to my country, lead the army to conquer that country of Avanti, kill King Pāṭaliputra, and then return to follow the teacher to practice the Way.' Kātyāyana granted his request, saying, 'If you want to go, stay here for one night.' Kātyāyana arranged a good place for him to sleep, wanting him to have a dream. He dreamed of leading the army to attack the country of Avanti, his own army being defeated, and himself being captured by the enemy, his hands and feet being tightly bound, a red flower inserted into his neck, and the drums of war being beaten to kill him. In the dream, King Sāranā was terrified and cried out, 'I have nowhere to turn now, I wish...' English version
師濟拔。作歸依處。得壽命長。迦旃延以神力手指火。喚之令寤。問言。何故。其心未惺。尚言災事。迦旃延以火照而問之。此是何處。汝自看。其心方寤。迦旃延語言。汝若征彼。必當破敗。如夢所見。王曰。愿師為除毒意。迦旃延為說一切諸法。譬如國土。假名無實。離舍屋等。無別國土。乃至廣說種種因緣。至一極微。亦非實事。無此無彼。無怨無親。王聞法已。得預流果。后漸獲得阿羅漢果。故知萬法唯識。夢覺一如。覺中所見。即明。了意識。夢中所見。即夢中意識。分別之意既同。差別之境何異。迷悟若此。曷疑慮焉。昏覺如斯。可洞達矣。第八外取他心難。若。論主言外色實無。是內識之境者。即可然。且如他人心是實有。豈非自心所緣耶。意云。且如此人心。若親緣得他人心著。即離此人心。別有心為境。若此人心緣他人心不著者。即有境而不緣。若緣著。即乖唯識義。若緣不著者。即何成他心智耶。論主答云。雖說他心非自識境。但不說彼是親所緣。意云雖說他人心非此人境。若此人親緣他人心。即不得。若托他人心為質。自變相分緣。亦有他心智。但變相分緣時。即不得他人本質。但由他人影像相自心上現。名了他心。即知他心相分。不離自心。亦唯識。意云。此人心緣他人心時。變起相分。當
【現代漢語翻譯】 現代漢語譯本： 師濟拔（Sijiba）。作為歸依之處，可以得到長壽。迦旃延（Katyayana）用神力指著火，喚醒了他，問道：『為什麼你的心還沒有清醒，還在說災禍的事情？』迦旃延用火光照著他問：『這是什麼地方？你自己看看。』他的心才清醒過來。迦旃延說：『你如果去征討他們，必定會失敗，就像夢中所見一樣。』國王說：『希望師父能為我消除惡念。』迦旃延為他講述一切諸法，譬如國土，只是假名，沒有實體，離開了房屋等，就沒有別的國土。乃至廣泛地講述種種因緣，到一個極微小的微塵，也不是真實存在的。沒有此，沒有彼，沒有怨，沒有親。國王聽了佛法后，證得了預流果（Sotapanna，須陀洹果）。後來逐漸證得了阿羅漢果（Arhat）。所以知道萬法唯識，夢和醒是一樣的。醒時所見，就是明瞭的意識；夢中所見，就是夢中的意識。分別的意念既然相同，差別的境界又有什麼不同呢？迷惑和覺悟如果是這樣，還懷疑什麼呢？昏昧和清醒如果是這樣，就可以洞察了。 第八，外取他心難。如果論主說外在的色法實際上不存在，是內在意識的境界，那還可以。但是，比如他人的心是真實存在的，難道不是自己心所緣的對象嗎？意思是說，比如這個人心，如果親身緣取他人的心，那麼就離開了這個人心，另外有心作為境界。如果這個人心緣取他人的心而不執著，那麼就有境界而不緣取。如果緣取執著，就違背了唯識的意義；如果緣取不執著，又怎麼能成就他心智呢？論主回答說：雖然說他人的心不是自己意識的境界，但不是說它是親身所緣。意思是說，雖然說他人的心不是這個人的境界，如果這個人親身緣取他人的心，那是不可能的。如果依託他人的心作為本質，自己變現出相分來緣取，也可以有他心智。但是變現出相分來緣取時，就得不到他人的本質，只是由他人的影像在自己的心上顯現，就叫做了他心。就知道他心的相分，不離開自己的心，也是唯識。意思是說，這個人心緣取他人的心時，變現出相分，應當...
【English Translation】 English version: Sijiba. As a place of refuge, one can obtain longevity. Katyayana, with his divine power, pointed his finger at the fire and awakened him, asking, 'Why is your mind still not clear, and you are still talking about disasters?' Katyayana illuminated him with the fire and asked, 'Where is this? Look for yourself.' Only then did his mind awaken. Katyayana said, 'If you go to conquer them, you will surely fail, just as you saw in the dream.' The king said, 'I hope that the master can eliminate my evil thoughts.' Katyayana explained to him all dharmas, such as the country, which is just a false name, without substance. Apart from houses, etc., there is no other country. He even extensively explained various causes and conditions, to the point that even an extremely small particle is not real. There is no this, no that, no enemy, no relative. After the king heard the Dharma, he attained the Sotapanna fruit (stream-enterer). Later, he gradually attained the Arhat fruit. Therefore, it is known that all dharmas are only consciousness, and dream and wakefulness are the same. What is seen in wakefulness is clear consciousness; what is seen in a dream is consciousness in a dream. Since the intentions of discrimination are the same, what is the difference in the differing realms? If delusion and enlightenment are like this, what is there to doubt? If darkness and clarity are like this, it can be thoroughly understood. Eighth, it is difficult to grasp the minds of others externally. If the proponent says that external form is actually non-existent and is the realm of inner consciousness, that would be acceptable. However, for example, the minds of others are real, are they not the objects that one's own mind perceives? The meaning is that, for example, if this mind personally grasps the minds of others, then it leaves this mind, and there is another mind as the object. If this mind grasps the minds of others without attachment, then there is an object but it is not grasped. If it is grasped with attachment, it violates the meaning of Vijnanavada (Yogacara); if it is grasped without attachment, how can one achieve the wisdom of knowing the minds of others? The proponent replies: Although it is said that the minds of others are not the realm of one's own consciousness, it is not said that they are personally grasped. The meaning is that, although it is said that the minds of others are not the realm of this person, if this person personally grasps the minds of others, that is impossible. If one relies on the minds of others as the essence and transforms a nimitta-bhaga (image-aspect) to grasp, one can also have the wisdom of knowing the minds of others. However, when transforming a nimitta-bhaga to grasp, one cannot obtain the essence of others, but only the image of others appears on one's own mind, which is called knowing the minds of others. It is known that the nimitta-bhaga of the minds of others does not leave one's own mind and is also only consciousness. The meaning is that when this mind grasps the minds of others, it transforms a nimitta-bhaga, it should...
情。相分無實作用。非如手等執物。亦非如日舒光。親照其境。緣他人心時。但如鏡中影。似外質現。鏡中像。亦無實作用。緣他人心時。亦復如是。非無緣他人心體故。名了他心。非親能了。親所了者。謂自所變。
又古德問。他心智者。謂既有他人心為自心之所知。即是離自心外。有他人心為自心之境。何得言無境唯有識耶。
答。謂緣他身扶塵根相分色。亦不親得。但托為質。如自身眼識緣第八識所變器世間色時。亦但托為質。亦不親得。其耳等四識。緣本識所變聲等。亦耳以本質是第八識變。今望五識。故名影識。如五識等緣本識所變本質境。亦不親得。雖亦得緣。只成疏所緣緣。若如實知即是佛境者。論云。二智于境。各各由無知所覆蔽故。不知如佛所行。不可言境。此有二解。一云。是真如妙理。言詮不及。不可言境。謂此離言真如之境。唯佛獨能顯了分別證。余不能證者。由第七恒行不共無明所覆。故不知。二云。不可言境者。即他心智境。及自心智境。此二智。名不可言境。謂真如自相。假智及詮。俱非境故。詮謂名言能詮之名。既不得自相。即顯自他二智之境。是佛智所行。不可言境。由此二智所知之境自相。是佛智所行。不可言境。餘人由恒行不共無明所覆蔽。故不得如實而知也。
【現代漢語翻譯】 現代漢語譯本 情。相分（現象層面）沒有實際作用，不像手那樣能抓住物體，也不像太陽那樣發出光芒直接照亮外境。當認知他人心識時，就像鏡子中的影像，呈現出外在事物的樣子。鏡子中的影像也沒有實際作用。認知他人心識時，情況也是如此。並非因為不能認知他人心識的本體，才稱之為『他心』。不是直接了知，而是了知自己所變現的。
又有古德提問：『他心智』既然是有他人心識作為自心所知，那就是在自心之外，有他人心識作為自心的對境。怎麼能說沒有外境而只有識呢？
回答：認知他人身體的扶塵根（扶助色根的物質），也不是直接獲得，而是依託它作為本質。就像自身的眼識認知第八識（阿賴耶識）所變現的器世間（物質世界）的顏色時，也是依託它作為本質，而不是直接獲得。耳等四識認知本識所變現的聲音等，也是如此。耳朵所依託的本質是第八識所變現的。現在相對於五識來說，所以稱為影識。就像五識等認知本識所變現的本質境，也不是直接獲得。雖然也能認知，但只是形成了疏所緣緣（間接的認知關係）。如果如實地知曉，那就是佛的境界。《論》中說：『二智對於境界，各自由於無知的遮蔽，所以不能像佛那樣行持。』不能說有境界。對此有兩種解釋：一種說法是，這是真如（事物本性）的微妙道理，語言無法表達，不能說是境界。意思是說，這種脫離言語的真如境界，只有佛才能顯現、分別和證悟，其他人不能證悟，是因為第七識（末那識）恒常執行不共無明（獨特的無明）所遮蔽，所以不能知曉。另一種說法是，『不可言境』，就是他心智的境界和自心智的境界。這兩種智慧，稱為『不可言境』。意思是說，真如的自相，無論是智慧還是語言，都不是它的境界。語言，指的是能詮釋的名言。既然不能得到真如的自相，就顯示出自他二智的境界，是佛智所行持的，是不可言說的境界。因此，這兩種智慧所認知的境界的自相，是佛智所行持的，是不可言說的境界。其他人由於恒常執行不共無明所遮蔽，所以不能如實地知曉。
【English Translation】 English version The appearance-aspect (相分, xiangfen) has no real function, unlike a hand that can grasp objects, or the sun that emits light to directly illuminate its surroundings. When cognizing the minds of others, it is like a reflection in a mirror, presenting the appearance of external objects. The image in a mirror also has no real function. The situation is the same when cognizing the minds of others. It is not because one cannot cognize the essence of another's mind that it is called 'other-mind'. It is not direct knowing, but knowing what one's own mind has transformed.
Furthermore, an ancient master asked: 'Since the 'other-mind wisdom' (他心智, taxin zhi) involves knowing the minds of others as objects of one's own mind, doesn't that mean there are minds of others outside of one's own mind, serving as the objects of one's own mind? How can it be said that there are no external objects, only consciousness?'
The answer is: Cognizing the physical support-roots (扶塵根, fuchen gen) of another's body is not a direct attainment, but relies on them as a basis. Just as one's own eye-consciousness cognizes the colors of the container-world (器世間, qishijian) transformed by the eighth consciousness (阿賴耶識, Alaya-vijnana), it also relies on them as a basis, rather than directly attaining them. The same is true for the ear and the other four consciousnesses cognizing sounds and other phenomena transformed by the fundamental consciousness. The essence that the ear relies on is transformed by the eighth consciousness. Now, in relation to the five consciousnesses, it is called the shadow-consciousness. Just as the five consciousnesses cognize the essential object-realm transformed by the fundamental consciousness, they do not directly attain it. Although they can cognize it, it only forms a distant causal condition (疏所緣緣, suo yuan yuan). If one truly knows it as it is, that is the realm of the Buddha. The Treatise says: 'The two wisdoms, with respect to objects, are each obscured by ignorance, so they do not know as the Buddha acts.' One cannot say there is an object-realm. There are two interpretations of this: One explanation is that this is the subtle principle of Suchness (真如, tathata), which language cannot express, and cannot be called an object-realm. This means that this realm of Suchness, which is beyond words, can only be manifested, distinguished, and realized by the Buddha alone. Others cannot realize it because the seventh consciousness (末那識, Manas-vijnana) is constantly obscured by non-common ignorance (不共無明, bugong wuming), so they cannot know it. Another explanation is that 'unutterable object-realm' refers to the realm of other-mind wisdom and the realm of self-mind wisdom. These two wisdoms are called 'unutterable object-realm'. This means that the self-nature of Suchness, whether through wisdom or language, is not its object-realm. Language refers to the names that can express meaning. Since one cannot attain the self-nature of Suchness, it reveals that the object-realms of both self and other wisdoms are what the Buddha's wisdom acts upon, and are unutterable object-realms. Therefore, the self-nature of the object-realms known by these two wisdoms is what the Buddha's wisdom acts upon, and is an unutterable object-realm. Others, due to being constantly obscured by non-common ignorance, cannot know it as it truly is.
又既言此人緣他人心時。托他人心為質。自變相分緣者。即相分不離此人心。是唯識。若他人心本質緣不著者。即離此人心外。有他人心。何成唯識耶。因此便申第九異境非識難。小乘雲。唯識之義。但離心之外更無一物。方名唯識。既他人心。異此人心為境。何成唯識耶。又他人境。亦異此境。即離此人心外有異境。何成唯識。答責云。奇哉固執。觸處生疑。豈唯識言。但說一識。汝小乘何以此堅執處處生疑。豈唯識之言。但說一人之識。若言有一人之識者。即豈有凡聖尊卑。若無佛者。眾生何求。若無凡夫。佛為誰說。應知我唯識言。有深旨趣。論云。唯識言。總顯一切有情。各有八識。六位心所。所變相分分位差別。及彼空理所顯真如。言識之一字者。非是一人之識。總顯一切有情。各各皆有八識。即是識之自體。五十一心所。識之相應。何獨執一人之識。
問。維摩詰即入三昧。令此比丘自識宿命。曾於五百佛所殖眾德本。迴向阿耨多羅三藐三菩提。即時豁然。還得本心者。且如過去心已過去。未來心未至。現在心不住。云何觀他過去善根心。
答。約真即無。隨俗故有。一念心起。尚具十世四運分別。不可作龜毛兔角斷滅之見。過去之法。雖唸唸不住。然皆熏在第八識中。有過去種子。知過去
【現代漢語翻譯】 現代漢語譯本： 又既然說這個人緣他人心的時候，以他人心為依託作為本質，自身變現相分來緣取。那麼相分不離此人心，這就是唯識。如果他人心的本質不能被緣取到，那就是離開此人心之外，有他人心。這怎麼能成就唯識呢？因此就提出了第九異境非識的詰難。小乘認為，唯識的意義，就是離開心之外再沒有一物，才叫做唯識。既然他人心，異於此人心作為境，怎麼能成就唯識呢？又他人境，也異於此境，那就是離開此人心之外有異境，怎麼能成就唯識。回答責備說：奇怪啊，你真是固執，到處生疑。難道唯識的說法，只是說一個識嗎？你們小乘為什麼如此堅執，處處生疑？難道唯識的說法，只是說一個人的識嗎？如果說有一個人的識，那麼怎麼會有凡聖尊卑？如果沒有佛，眾生向誰求？如果沒有凡夫，佛為誰說法？應該知道我唯識的說法，有深刻的旨趣。論中說：唯識的說法，總的顯示一切有情（sattvas，有情眾生），各有八識（eight consciousnesses），六位心所（mental functions），所變現的相分（image-component）分位差別，以及那空性之理所顯現的真如（tathata，如如）。說識這一個字，不是一個人的識，總的顯示一切有情，各各都有八識，這就是識的自體。五十一心所，是識的相應。為什麼只執著於一個人的識呢？ 問：維摩詰（Vimalakirti，一位在家菩薩）即刻進入三昧（samadhi，禪定），令這位比丘（bhiksu，出家男眾）自己認識到宿命（previous lives），曾經在五百佛所種植各種德本，迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。即時豁然開悟，恢復了本心。且如過去心已經過去，未來心尚未到來，現在心無法停留，如何觀他人過去善根心？ 答：從真諦（ultimate truth）來說，本來沒有。隨順世俗諦（conventional truth）來說，所以有。一念心生起，尚且具備十世四運的分別，不可以作龜毛兔角的斷滅之見。過去的法，雖然唸唸不住，然而都熏習在第八識（alaya-vijnana，阿賴耶識）中，有過去的種子（seed），所以能知過去。
【English Translation】 English version: Furthermore, since it is said that this person cognizes the minds of others, relying on the minds of others as the essence, and transforming the image-component to cognize, then the image-component is inseparable from this person's mind. This is 'consciousness-only'. If the essence of others' minds cannot be cognized, then it means that outside this person's mind, there exist the minds of others. How can this accomplish 'consciousness-only'? Therefore, the ninth difficulty of 'different realms are not consciousness' is raised. The Hinayana (Small Vehicle) school believes that the meaning of 'consciousness-only' is that there is nothing outside of the mind, and only then can it be called 'consciousness-only'. Since the minds of others are different from this person's mind as an object, how can this accomplish 'consciousness-only'? Also, the realms of others are different from this realm, which means that outside this person's mind, there are different realms. How can this accomplish 'consciousness-only'? The response rebukes: How strange, you are so stubborn and suspicious everywhere. Does the saying of 'consciousness-only' only refer to one consciousness? Why are you Hinayanists so stubbornly suspicious everywhere? Does the saying of 'consciousness-only' only refer to the consciousness of one person? If there is only the consciousness of one person, then how can there be distinctions between ordinary beings, sages, the honored, and the lowly? If there is no Buddha, who would sentient beings seek refuge in? If there are no ordinary beings, who would the Buddha preach to? You should know that my saying of 'consciousness-only' has profound meaning. The treatise says: The saying of 'consciousness-only' generally reveals that all sentient beings (sattvas), each has eight consciousnesses (eight consciousnesses), six categories of mental functions (mental functions), the differences in the image-component (image-component) transformed by them, and the Suchness (tathata) revealed by the principle of emptiness. The word 'consciousness' does not refer to the consciousness of one person, but generally reveals that all sentient beings each have eight consciousnesses. This is the self-nature of consciousness. The fifty-one mental functions are the corresponding aspects of consciousness. Why are you only attached to the consciousness of one person? Question: Vimalakirti (Vimalakirti, a lay bodhisattva) immediately entered samadhi (samadhi, meditative absorption), enabling this bhiksu (bhiksu, ordained male) to recognize his past lives, having planted various roots of virtue in the presence of five hundred Buddhas, and dedicated them to anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Immediately, he suddenly awakened and regained his original mind. However, since the past mind has already passed, the future mind has not yet arrived, and the present mind cannot stay, how can one observe the past roots of goodness in the minds of others? Answer: From the perspective of ultimate truth (ultimate truth), there is fundamentally nothing. From the perspective of conventional truth (conventional truth), there is existence. When a single thought arises, it already possesses the distinctions of ten lifetimes and four periods. One should not have the view of annihilation like turtle hair or rabbit horns. Although the past dharmas do not stay for even a moment, they are all imprinted in the eighth consciousness (alaya-vijnana, storehouse consciousness), possessing the past seeds (seed), so one can know the past.
事者。過去所熏得種。現在阿賴耶識自證分中含藏。然過去世時。雖即無體。但將識中種為本質。變影而緣。即知過去世事。此帶質境知也。或云。可緣心上影像相者。即第六意識見分之上。變起過去影像相而知也。此即獨影境。謂過去無體無本質也。又過去之法若不落謝。不名過去。若已落謝。無法可知。若但曾逕心中。有種影現前。故說憶知者。是則但見自心。不見彼法。如月燈三昧經云。佛言。云何菩薩摩訶薩。得過去未來現在智藏。童子。是菩薩如實知一切眾生心行。準自心行次第所起。觀自心法。以無亂想修習方便。如自心行。類他亦爾。隨所見色聞聲。有愛無愛。心皆如實知。童子。是名菩薩得過去未來現在知藏。
問。觀他心智者。為實知他心。為不實知。二俱有過。
答。如前已說。若立自他。于宗俱失。此皆約世諦識心分別故。識論頌云。他心知于境。不如實覺知。以非離識境。唯佛如實知。他心智者。不如實知。以自內心。虛妄分別。以為他心。以自心意。意識雜故。如彼佛地如實果體。無言語處勝妙境界。唯佛能知。餘人不知。以彼世間他心智者。于彼二法不如實知。以彼能取所取境界虛妄分別故。此唯是識。無量無邊甚深境界。非是心識可測量故。如上約法相宗說。若約法性宗
【現代漢語翻譯】 現代漢語譯本：
關於『事』，指的是過去熏習所得的種子，現在含藏在阿賴耶識（Ālaya-vijñāna，儲存所有經驗的意識）的自證分中。雖然過去世的事物本身已經沒有實體，但可以將阿賴耶識中的種子作為本質，變現出影像來緣取，從而得知過去世的事情。這屬於帶質境的認知。或者說，可以緣取心上的影像相，即第六意識（意識）的見分之上，變現出過去的影像相而得知。這屬於獨影境，意味著過去的事物沒有實體，也沒有本質。此外，過去的法如果未消逝，就不能稱為過去；如果已經消逝，就無法得知。如果只是曾經經過心中，有種子影像顯現，所以說是憶知。那麼，這只是見到了自己的心，沒有見到彼法。如《月燈三昧經》（Candrapradīpa Samādhi Sūtra）所說：『佛言：云何菩薩摩訶薩，得過去未來現在智藏？童子，是菩薩如實知一切眾生心行，準自心行次第所起，觀自心法，以無亂想修習方便，如自心行，類他亦爾。隨所見色聞聲，有愛無愛，心皆如實知。童子，是名菩薩得過去未來現在知藏。』 問：觀他人心智者，是真實知道他人之心，還是不真實知道？兩種說法都有過失。 答：如前所述，如果設立自他，在宗義上都會有所缺失。這些都是基於世俗諦（Saṃvṛti-satya，相對真理）的識心來分別的緣故。《識論》的頌文說：『他心知于境，不如實覺知，以非離識境，唯佛如實知。』知道他人心智的人，不能如實地知道，因為是以自己的內心，虛妄分別，當作他人之心。因為自己的心意，意識混雜的緣故。如同佛地的如實果體，是無言語處的勝妙境界，只有佛才能知道，其他人無法知道。因為那些世間的他心智者，對於那兩種法不能如實地知道，因為他們的能取和所取境界都是虛妄分別的緣故。這僅僅是識，是無量無邊甚深的境界，不是心識可以測量的。以上是根據法相宗（Dharmalakṣaṇa，唯識學派）所說。如果根據法性宗（Dharmatā，如來藏學派）來說。
【English Translation】 English version:
Regarding 『events,』 they refer to the seeds acquired through past熏習 (xunxi, habitual influence), now contained within the self-cognition portion of the Ālaya-vijñāna (storehouse consciousness). Although past events themselves no longer have substance, the seeds in the Ālaya-vijñāna can be used as their essence, manifesting images to be cognized, thereby knowing about past events. This belongs to cognition of a 『帶質境』 (dàizhìjìng, dependent reality). Alternatively, it can be said that one can cognize the image-aspects on the mind, that is, on the perception-portion of the sixth consciousness (意識, consciousness), manifesting past image-aspects to know. This belongs to 『獨影境』 (dúyǐngjìng, solitary shadow reality), meaning that past events have no substance and no essence. Furthermore, if past dharmas have not vanished, they cannot be called past; if they have already vanished, they cannot be known. If they have only passed through the mind, with seed-images manifesting, hence it is said to be recollection. Then, this is only seeing one's own mind, not seeing the other dharma. As the Candrapradīpa Samādhi Sūtra (月燈三昧經) says: 『The Buddha said: How does a Bodhisattva-Mahāsattva (菩薩摩訶薩) attain the treasury of past, future, and present wisdom? Child, this Bodhisattva truly knows the mental activities of all sentient beings, based on the sequential arising of their own mental activities, observing their own mind-dharmas, cultivating skillful means without confused thoughts, just as their own mental activities are, so are others. According to the colors seen and sounds heard, whether with love or without love, the mind knows all truly. Child, this is called a Bodhisattva attaining the treasury of past, future, and present wisdom.』 Question: Does the one who observes the minds of others truly know their minds, or not truly know? Both views have faults. Answer: As previously stated, if self and other are established, there will be a loss in the doctrine. These are all based on the discrimination of the mind of consciousness according to Saṃvṛti-satya (世俗諦, conventional truth). The verse in the 『Treatise on Consciousness-only』 (識論) says: 『Knowing the minds of others regarding objects, is not truly knowing, because it is not an object apart from consciousness, only the Buddha truly knows.』 The one who knows the minds of others does not truly know, because they use their own mind, with false discriminations, as the minds of others. Because one's own mind, consciousness, is mixed. Like the true fruit-body of the Buddha-ground, which is a sublime state beyond words, only the Buddha can know, others cannot know. Because those worldly knowers of others' minds cannot truly know those two dharmas, because their grasper and grasped realms are all false discriminations. This is merely consciousness, a boundless and infinitely deep realm, not measurable by mind-consciousness. The above is according to the Dharmalakṣaṇa (法相宗, Consciousness-only school). If according to the Dharmatā (法性宗, Tathāgatagarbha school).
。先德云。知他心者。皆如實知。審於事實。見理實故。亦非心外可見。亦非無境可知。若自他相絕。則與眾生心同一體。故無心外也。不壞所。故能知也。又他心者。安慧云。佛智緣他心。緣得本質。余皆變影。若緣本質得心外法。壞唯識故。今以攝境唯心。不壞境故。能所兩亡。不礙存故。第一義唯心。非一非異。正緣他時。即是自故。以即佛心之眾生心為所緣。非即眾生心之佛心。即眾生心之佛心為能緣。非即佛心之眾生心。如是镕融。非一非異。若離佛外。別有眾生。更須變影。卻失真唯識義。釋云。攝境從心。不壞境者。即示心境有無。彼得本質。恐壞唯心。既不壞境。得之何妨。壞有何失。以無心者。無心於萬物。萬物未嘗無。此得在於神靜。失在於物虛。謂物實有故。若唯心壞境。則得在於境空。失在於心有。故以境由心變。故說唯心。所變不無。何必須壞。若以緣生無性。則心境兩亡。故借心以遣境。境遣而心亡。非獨存心矣。若能所兩亡。不礙存故者。上不壞境。且遣懼質之病。今遣空有之理故。心境並許存亡。心境因藉故空。相依緣生故有。有即存也。空即亡也。空有交徹。存亡兩全。云第一義唯心。非一非異者。正。出具分唯心之理。上第一釋。雖有唯心之義。尚通生滅唯心。第二義。雖兩亡
【現代漢語翻譯】 現代漢語譯本：先德云：『知他心者（能夠了解他人心思的人），皆能如實知曉。』這是因為他們能夠審察事實，見到事物真實的道理。這種能力並非從心外可以獲得，也不是在沒有對象的情況下可以獲得的。如果自心與他心完全隔絕，那就與眾生的心成為一體，因此不存在心外之物。正因為沒有破壞所緣境，所以才能夠知曉他心。安慧說：『佛智緣於他心，緣取的是本質，其餘的都是變現的影子。』如果緣取本質就能得到心外的法，那就破壞了唯識的道理。現在以攝境唯心（一切境界都由心所攝）的觀點來看，因為沒有破壞境，能緣和所緣兩者都泯滅，不妨礙境的存在。第一義唯心（最究竟的唯心）既非一也非異。真正緣取他心的時候，他心即是自心。以即是佛心的眾生心作為所緣，而不是以即是眾生心的佛心作為所緣；以即是眾生心的佛心作為能緣，而不是以即是佛心的眾生心作為能緣。像這樣融合，既非一也非異。如果離開佛之外，另外存在眾生，那就需要變現影子，反而失去了真唯識的意義。解釋說：『攝境從心，不壞境者』，這是爲了說明心和境的有無關係。他們得到本質，恐怕會破壞唯心。既然不破壞境，得到它又有什麼妨礙？破壞它又有什麼損失？因為無心的人，對萬物沒有執著的心，而萬物卻未嘗不存在。這種得到在於神靜，失去在於物虛，認為事物是真實存在的。如果唯心破壞了境，那麼得到在於境空，失去在於心有。所以說境由心變，因此說唯心，所變現的不是沒有，何必一定要破壞呢？如果以緣生無性（一切事物都是因緣和合而生，沒有自性）的觀點來看，那麼心和境都將泯滅。所以借用心來遣除境，境被遣除後心也隨之泯滅，並非單獨存在心。如果能緣和所緣兩者都泯滅，不妨礙境的存在，這是因為上面不破壞境，是爲了遣除懼怕本質的弊病，現在是爲了遣除空有的道理。所以心和境都允許存在和泯滅。心和境是因為相互借用而空，相互依存而生而有。有就是存在，空就是泯滅。空有交融，存在和泯滅都得到保全。說第一義唯心，非一非異，這是爲了真正闡明具分唯心的道理。上面的第一種解釋，雖然有唯心的意義，但仍然可以理解為生滅唯心。第二種解釋，雖然兩者都泯滅 English version: Xiande said, 'Those who know the minds of others (those who can understand the thoughts of others) all know them as they truly are.' This is because they can examine the facts and see the true principles of things. This ability cannot be obtained from outside the mind, nor can it be obtained without an object. If the self-mind and the other-mind are completely isolated, then they become one with the minds of all beings, so there is nothing outside the mind. It is precisely because the object of cognition is not destroyed that one can know the minds of others. Anhui said, 'The Buddha's wisdom is based on the minds of others, taking the essence as its object, and the rest are manifested shadows.' If one can obtain the external dharma by taking the essence as its object, then the principle of Consciousness-Only is destroyed. Now, from the perspective of 'grasping the realm from the mind' (all realms are grasped by the mind), because the realm is not destroyed, both the subject and object of cognition are extinguished, which does not hinder the existence of the realm. The ultimate meaning of Consciousness-Only is neither one nor different. When truly cognizing the minds of others, the other-mind is the self-mind. Taking the minds of sentient beings that are the Buddha's mind as the object of cognition, rather than taking the Buddha's mind that is the minds of sentient beings as the object of cognition; taking the Buddha's mind that is the minds of sentient beings as the subject of cognition, rather than taking the minds of sentient beings that are the Buddha's mind as the subject of cognition. Such fusion is neither one nor different. If there are sentient beings existing separately from the Buddha, then there is a need to manifest shadows, which would lose the true meaning of Consciousness-Only. The explanation says, 'Grasping the realm from the mind, not destroying the realm,' this is to explain the existence and non-existence of the mind and the realm. They obtain the essence, fearing that it will destroy Consciousness-Only. Since the realm is not destroyed, what harm is there in obtaining it? What is lost by destroying it? Because those who have no mind have no attachment to the myriad things, but the myriad things have never ceased to exist. This attainment lies in spiritual stillness, and the loss lies in the emptiness of things, believing that things are real. If Consciousness-Only destroys the realm, then the attainment lies in the emptiness of the realm, and the loss lies in the existence of the mind. Therefore, it is said that the realm is transformed by the mind, hence the saying Consciousness-Only, what is transformed is not non-existent, why must it be destroyed? If viewed from the perspective of 'arising from conditions, without self-nature' (all things arise from the combination of conditions and have no inherent nature), then both the mind and the realm will be extinguished. Therefore, the mind is borrowed to eliminate the realm, and when the realm is eliminated, the mind also disappears, and the mind does not exist alone. If both the subject and object of cognition are extinguished, it does not hinder the existence of the realm, because the above does not destroy the realm, in order to eliminate the fear of the defect of essence, and now it is to eliminate the principle of emptiness and existence. Therefore, both the mind and the realm are allowed to exist and be extinguished. The mind and the realm are empty because they are borrowed from each other, and they exist because they are interdependent. Existence is existence, and emptiness is extinction. Emptiness and existence interpenetrate, and both existence and extinction are preserved. Saying that the ultimate meaning of Consciousness-Only is neither one nor different is to truly clarify the principle of complete Consciousness-Only. The first explanation above, although it has the meaning of Consciousness-Only, can still be understood as Consciousness-Only of arising and ceasing. The second explanation, although both are extinguished
【English Translation】 Xiande said, 'Those who know the minds of others (those who can understand the thoughts of others) all know them as they truly are.' This is because they can examine the facts and see the true principles of things. This ability cannot be obtained from outside the mind, nor can it be obtained without an object. If the self-mind and the other-mind are completely isolated, then they become one with the minds of all beings, so there is nothing outside the mind. It is precisely because the object of cognition is not destroyed that one can know the minds of others. Anhui said, 'The Buddha's wisdom is based on the minds of others, taking the essence as its object, and the rest are manifested shadows.' If one can obtain the external dharma by taking the essence as its object, then the principle of Consciousness-Only is destroyed. Now, from the perspective of 'grasping the realm from the mind' (all realms are grasped by the mind), because the realm is not destroyed, both the subject and object of cognition are extinguished, which does not hinder the existence of the realm. The ultimate meaning of Consciousness-Only is neither one nor different. When truly cognizing the minds of others, the other-mind is the self-mind. Taking the minds of sentient beings that are the Buddha's mind as the object of cognition, rather than taking the Buddha's mind that is the minds of sentient beings as the object of cognition; taking the Buddha's mind that is the minds of sentient beings as the subject of cognition, rather than taking the minds of sentient beings that are the Buddha's mind as the subject of cognition. Such fusion is neither one nor different. If there are sentient beings existing separately from the Buddha, then there is a need to manifest shadows, which would lose the true meaning of Consciousness-Only. The explanation says, 'Grasping the realm from the mind, not destroying the realm,' this is to explain the existence and non-existence of the mind and the realm. They obtain the essence, fearing that it will destroy Consciousness-Only. Since the realm is not destroyed, what harm is there in obtaining it? What is lost by destroying it? Because those who have no mind have no attachment to the myriad things, but the myriad things have never ceased to exist. This attainment lies in spiritual stillness, and the loss lies in the emptiness of things, believing that things are real. If Consciousness-Only destroys the realm, then the attainment lies in the emptiness of the realm, and the loss lies in the existence of the mind. Therefore, it is said that the realm is transformed by the mind, hence the saying Consciousness-Only, what is transformed is not non-existent, why must it be destroyed? If viewed from the perspective of 'arising from conditions, without self-nature' (all things arise from the combination of conditions and have no inherent nature), then both the mind and the realm will be extinguished. Therefore, the mind is borrowed to eliminate the realm, and when the realm is eliminated, the mind also disappears, and the mind does not exist alone. If both the subject and object of cognition are extinguished, it does not hinder the existence of the realm, because the above does not destroy the realm, in order to eliminate the fear of the defect of essence, and now it is to eliminate the principle of emptiness and existence. Therefore, both the mind and the realm are allowed to exist and be extinguished. The mind and the realm are empty because they are borrowed from each other, and they exist because they are interdependent. Existence is existence, and emptiness is extinction. Emptiness and existence interpenetrate, and both existence and extinction are preserved. Saying that the ultimate meaning of Consciousness-Only is neither one nor different is to truly clarify the principle of complete Consciousness-Only. The first explanation above, although it has the meaning of Consciousness-Only, can still be understood as Consciousness-Only of arising and ceasing. The second explanation, although both are extinguished
不羈。而未言心境相攝。今明具分唯識。故云第一義唯心。同第一義。故非異。不壞能所。故非一。非一故。有能所。緣他義成矣。非異故。能所平等。唯心義成矣。云正緣他時。即是自故者。結成得於本質。無心外過。以即自故。不失唯識。云以即佛心之眾生心。正示法性他心之相。此有兩對語。前對明所緣。后對明能緣。今初言即佛心之眾生心者。此明所緣。眾生心即是佛心。此明不異。次云非即眾生心之佛心者。此句明眾生心與佛心非即。非即。故有所緣義。非異。故不壞唯心義。言為所緣者。結成心緣。簡非能緣也。次下辯能緣。云以即眾生心之佛心者。此句明能緣。佛心即是眾生心。此明非異。次云非即佛心之眾生心者。此明佛心與眾生心有非一義。非一故為能緣。非異。故不壞唯識之義。言為能緣者。結成能緣。簡非所緣也。更以喻況。如水和乳。乳為所和。喻眾生心是所緣。水為能和。喻佛心為能緣。以此二和合。如似一味。鵝王啑之。乳盡水存。則知非一。然此水名即乳之水。此乳名即水之乳。二雖相即。而有不一之義。故應喻云。以即水之乳。非即乳之水為所和。以即乳之水。非即水之乳。為能和。義可知矣。云如是镕融。非一非異者。結成正義。若離佛外。結彈護法。言卻失真唯識者。不知外質
【現代漢語翻譯】 現代漢語譯本：
不應執著于『不羈』，而沒有說明心境相互攝持的道理。現在明確地說明了具分唯識的道理，所以說第一義是唯心。因為它與第一義相同，所以不是相異的。因為它沒有破壞能取和所取，所以不是唯一的。因為它不是唯一的，所以有能取和所取，從而成就了緣他起性。因為它不是相異的，所以能取和所取是平等的，從而成就了唯心的道理。說『當正確地緣取他性時，那就是自性』，這是爲了總結得出本質，沒有心外之物的過失。因為它就是自性，所以沒有失去唯識的道理。說『以即是佛心的眾生心』，這是爲了正確地揭示法性的他心之相。這裡有兩組對語，前一組說明所緣，后一組說明能緣。現在先說『即是佛心的眾生心』，這是說明所緣，眾生心就是佛心，這說明不是相異的。接著說『不是即眾生心的佛心』，這句話說明眾生心與佛心不是即一的。不是即一的，所以有所緣的意義。不是相異的，所以沒有破壞唯心的意義。說『作為所緣』，這是總結心緣，簡別不是能緣。接下來辨析能緣，說『以即是眾生心的佛心』，這句話說明能緣，佛心就是眾生心，這說明不是相異的。接著說『不是即佛心的眾生心』，這句話說明佛心與眾生心有不是唯一的意義。不是唯一的，所以是能緣。不是相異的，所以沒有破壞唯識的意義。說『作為能緣』，這是總結能緣，簡別不是所緣。再用比喻來說明，就像水和乳混合，乳是被混合的，比喻眾生心是所緣。水是能混合的，比喻佛心是能緣。用這二者和合，好像是一種味道。鵝王品嚐它，乳盡水存，就知道不是唯一的。然而這水名為即乳之水，這乳名為即水之乳。二者雖然相即，但有不是唯一的意義。所以應該比喻說：『以即是水之乳，不是即乳之水作為所和。以即是乳之水，不是即水之乳作為能和。』道理可以明白了。說『像這樣镕融，非一非異』，這是總結正義。如果離開佛之外，這是爲了駁斥護法，說『卻失去了真正的唯識』，這是因為不知道外在的本質。
【English Translation】 English version:
One should not be attached to 'unrestrainedness' without explaining the principle of mutual containment of mental states. Now, it clearly explains the principle of '具分唯識' (jufen weishi, complete division consciousness-only), therefore it is said that the ultimate meaning is '唯心' (weixin, mind-only). Because it is the same as the ultimate meaning, it is not different. Because it does not destroy the '能所' (nengsuo, subject and object), it is not one. Because it is not one, there is subject and object, thus accomplishing '緣他起性' (yuan ta qi xing, dependent origination). Because it is not different, the subject and object are equal, thus accomplishing the principle of mind-only. Saying 'When correctly grasping otherness, that is self-nature,' this is to conclude and obtain the essence, without the fault of things outside the mind. Because it is self-nature, it does not lose the principle of consciousness-only. Saying 'Because it is the sentient mind that is the Buddha-mind,' this is to correctly reveal the aspect of the other-mind of '法性' (faxing, Dharma-nature). There are two pairs of statements here, the first pair explains the object of cognition, and the second pair explains the subject of cognition. Now, first saying 'The sentient mind that is the Buddha-mind,' this explains the object of cognition, the sentient mind is the Buddha-mind, this explains that they are not different. Then saying 'Not the Buddha-mind that is the sentient mind,' this sentence explains that the sentient mind and the Buddha-mind are not one. Because they are not one, there is the meaning of object of cognition. Because they are not different, it does not destroy the meaning of consciousness-only. Saying 'As the object of cognition,' this concludes the mind's cognition, distinguishing it from not being the subject of cognition. Next, analyzing the subject of cognition, saying 'Because it is the Buddha-mind that is the sentient mind,' this sentence explains the subject of cognition, the Buddha-mind is the sentient mind, this explains that they are not different. Then saying 'Not the sentient mind that is the Buddha-mind,' this explains that the Buddha-mind and the sentient mind have the meaning of not being one. Because they are not one, it is the subject of cognition. Because they are not different, it does not destroy the meaning of consciousness-only. Saying 'As the subject of cognition,' this concludes the subject of cognition, distinguishing it from not being the object of cognition. Using an analogy to illustrate further, like water and milk mixed together, the milk is being mixed, symbolizing the sentient mind as the object of cognition. The water is able to mix, symbolizing the Buddha-mind as the subject of cognition. Using these two to combine, it seems like one flavor. The goose king tastes it, the milk is gone and the water remains, then one knows that they are not one. However, this water is named the water that is milk, this milk is named the milk that is water. Although the two are interpenetrating, they have the meaning of not being one. Therefore, it should be analogized by saying: 'Because it is the milk that is water, not the water that is milk, as what is being mixed. Because it is the water that is milk, not the milk that is water, as what is able to mix.' The principle can be understood. Saying 'Like this, melting together, neither one nor different,' this concludes the correct meaning. If it is apart from the Buddha, this is to refute '護法' (hufa, Dharmapala), saying 'But loses the true consciousness-only,' this is because one does not know the external essence.
即佛心故。又諸佛如來。隨多心念。意能頓了。如金剛經云。爾所國土中。所有眾生若干種心。如來悉知。華嚴經頌云。無量億劫勤修學。得是無上菩提智。云何不於一念中。善知一切眾生心。此是意圓對。如來一念之中。皆一時頓應。無一不應。故名圓對。斯乃了心非心。方能遍應。若心在有無。則成隔礙。故金剛經云。如來說諸心。皆為非心。是名為心。
華嚴論問。何謂諸佛知眾生心時與非時。
答曰。以如來心與一切眾生心。本不異故。是一心一智慧故。以此知時與非時。諸佛悟了。而與眾生共之。眾生迷。自謂為隔。一切諸佛。以一切眾生心智慧而成正覺。一切眾生。迷諸佛智慧而作眾生。及至成佛時。還成眾生迷理之佛。所說法門。還解眾生心裡迷佛眾生。以此不異故。知眾生心。
又問曰。大眾何不以言自問。因何默唸致疑。何不自以言贊勸請。云何供養云出音請佛。
答曰。明佛得法界心。與一切眾生同心故。以心不異故。知彼心疑。供具說頌者。明一切法。總法界體也。法界不思議。一切法不思議故。明聖眾心境無二故。凡夫迷法界。自見心境有二故。即顛倒生也。又云。心無內外中間。萬法自他同體。一亦不一。他亦不他。故知凡聖同一真心。眾生妄隔而不知。諸佛契
【現代漢語翻譯】 現代漢語譯本：這就是佛心的緣故。而且諸佛如來，隨著眾多的心念，意念能夠立即明瞭。《金剛經》中說：『在那麼多的國土中，所有眾生的各種心念，如來完全知曉。』《華嚴經》的偈頌說：『經過無量億劫的勤奮修學，才能獲得這無上的菩提智慧。怎麼會不能在一念之間，善於瞭解一切眾生的心呢？』這是意圓對，如來在一念之中，都能一時全部應答，沒有一個不應答的，所以稱為圓對。這才是明瞭心不是心，才能普遍應答。如果心執著于有或無，就會形成隔閡。所以《金剛經》說：『如來說的諸心，都稱為非心，這才叫做心。』
《華嚴論》問：『諸佛了知眾生心時與非時是什麼意思？』
答：『因為如來的心與一切眾生的心，本來就沒有差異，是一心一智慧的緣故。因此才能知曉時與非時。諸佛已經覺悟，並且與眾生共同擁有。眾生迷惑，自己認為有隔閡。一切諸佛，以一切眾生的心和智慧成就正覺。一切眾生，迷惑諸佛的智慧而成為眾生。乃至成佛的時候，還是成為眾生迷惑真理的佛。所說的法門，還是爲了解開眾生心裡迷惑的佛。因此不異，所以能知曉眾生心。』
又問：『大眾為什麼不用言語自己提問，因為什麼默唸而產生疑惑？為什麼不自己用言語讚歎勸請？為什麼供養時用歌頌來出聲祈請佛？』
答：『說明佛得到了法界心（Dharmadhatu mind），與一切眾生同心，因為心沒有差異，所以能知曉他們的疑惑。供具上的頌詞，說明一切法都是法界（Dharmadhatu）的總體。法界不可思議，一切法也不可思議，說明聖眾的心境沒有分別。凡夫迷惑於法界，自己認為心境有分別，這就是顛倒產生的緣故。』又說：『心沒有內外中間，萬法自己與他人同體，一也不是絕對的一，他也不是絕對的他。』所以知道凡夫和聖人是同一個真心，眾生虛妄地隔絕而不知道，諸佛契合了這個真心。
【English Translation】 English version: This is the reason for the Buddha-mind. Moreover, all Buddhas Tathagatas, according to the numerous thoughts, their minds can instantly understand. As the Diamond Sutra says, 'In so many lands, all sentient beings' various thoughts, the Tathagata knows completely.' The verse in the Avatamsaka Sutra says, 'After diligently studying for countless eons, one obtains this supreme Bodhi wisdom. How can one not, in a single thought, be skilled at understanding all sentient beings' minds?' This is the 'perfect response of the mind'; in a single thought, the Tathagata can respond to all at once, without a single one not being responded to, hence it is called 'perfect response'. Only by understanding that the mind is not the mind can one universally respond. If the mind clings to existence or non-existence, it will create separation. Therefore, the Diamond Sutra says, 'The minds spoken of by the Tathagata are all called non-minds; this is what is called mind.'
The Avatamsaka Sutra Treatise asks: 'What does it mean when the Buddhas know sentient beings' minds in terms of time and non-time?'
The answer is: 'Because the Tathagata's mind and all sentient beings' minds are fundamentally not different; they are one mind and one wisdom. Therefore, one can know time and non-time. The Buddhas have awakened and share this with sentient beings. Sentient beings are deluded and consider themselves separate. All Buddhas attain perfect enlightenment with the minds and wisdom of all sentient beings. All sentient beings are deluded by the wisdom of the Buddhas and become sentient beings. Even upon becoming a Buddha, one still becomes a Buddha deluded by the truth by sentient beings. The Dharma doors spoken of are still to unravel the deluded Buddha in the minds of sentient beings. Because of this non-difference, one can know sentient beings' minds.'
It is also asked: 'Why doesn't the assembly ask questions themselves, and why do they silently contemplate, leading to doubts? Why don't they praise and request with words themselves? Why do they use verses during offerings to audibly request the Buddha?'
The answer is: 'It explains that the Buddha has attained the Dharmadhatu mind (法界心), which is the same as all sentient beings' minds. Because the minds are not different, one can know their doubts. The verses on the offering implements explain that all dharmas are the totality of the Dharmadhatu (法界). The Dharmadhatu is inconceivable, and all dharmas are also inconceivable, explaining that the minds and realms of the holy assembly are not two. Ordinary people are deluded about the Dharmadhatu and consider their minds and realms to be two; this is the reason for the arising of inversion.' It also says: 'The mind has no inside, outside, or middle; all dharmas are of the same essence as oneself and others; one is not absolutely one, and the other is not absolutely other.' Therefore, know that ordinary people and sages share the same true mind; sentient beings falsely separate themselves and do not know this, while the Buddhas are in accord with this true mind.
同而頓了。如鏡面照而鏡背昏。俱一銅體。而分明昧。猶河水清而河泥濁。在一濕性。而有混澄。凡心聖心。可喻斯旨。
問。眾生緣佛身時。是識所變。只如佛緣所化有情身土之時。是何所變。
答。若眾生見佛。是有漏轉識所變相分。等流色攝。若佛緣有情。是無漏智所變。定果色攝。識智雖殊。俱不出自心之境。並是增上緣力。互令心現。如義天鈔云。依大乘宗。通說。依於他身。及非情法。謂以自心緣他身時。不親緣彼。但緣自識所變相分。為親所緣。此相分色。雖托他。身本質而起。然非依彼他識而生。由自識中種子生故。故此相分等流色攝。是五塵色之流類故。托他為質。方變影像。是增上緣。此所變相分。從自種生。是因緣義。即顯自心緣得他身。得依現行處有。是於他身現行成就。以從自心種子生故。亦是依種建立。于得即種子成就也。以此理故。有情見佛色身之時。所緣佛身。唯是有漏自識變故。自種生故。等流色攝。緣佛所變凈土亦爾。若佛緣所化有情色身。及穢土時。所變相分。皆是無漏。無實有情離染等用。如鏡中像。全是明鏡。無漏定果色攝。亦是等流色收。是外五塵之流類故。佛識變故。無垢識中凈種生故。
問。若論一心無外境界。如前九難。答已分明。則眼際無
色。耳外無聲。如今所見所聞。為當是一。為當是二。為復是有。為復是無。若言是一則壞能所。若言是二又違自宗。若言是有。根境常虛。若言是無。現見不濫。如何融會。得契斯旨。
答。如大地一生種種芽。類八識心。現種種法。所觀是藏識之相分。能見是眼識之見分。能所雖分。俱不離識。皆是現量。不帶名言。則非有非空。非一非二。若落比量。執作外塵。則一二情生。內外心起。密嚴經偈云。如地無分別。庶物依以生。藏識亦如是。眾境之依處。如人以己手。還自摩挃身。亦如象與鼻。取水自沾沐。復似諸嬰兒。以口含其指。如是自心內。現境還自緣。是心之境界。普遍於三有。久修觀行者。而能善通達。內外諸世間。一切唯心現。華嚴經頌云。譬如深大海。珍寶不可盡。于中悉顯現。眾生之形影。甚深因緣海。功德悉無盡。清凈法身中。無像而不現。正法念處經云。又修行者。內心思惟。隨順正法。觀察法行。乃至云何世間愚癡凡夫。眼見色已。或貪或瞋。或生於癡。彼諸凡夫。若見知識。若見婦女。心則生貪。若復異見則生於瞋。見他具足貪瞋所覆。以眼於色。不如實見。癡蔽於心。愚癡凡夫。唯有分別。眼見於色。若貪若瞋。若癡所覆。愛誑之人。自意分別。此我我所。如是染著。譬如狗咬
【現代漢語翻譯】 現代漢語譯本： 問：色（rupa，指可見之物）存在於何處？耳朵之外沒有聲音。如今我們所見所聞，應該說是一回事，還是兩回事？是存在，還是不存在？如果說是一回事，那就破壞了能見之主體和所見之客體之間的區分；如果說是兩回事，又違背了自家的宗義。如果說是存在，那麼根（indriya，感覺器官）和境（visaya，感覺對像）常常是虛幻的；如果說是不存在，那麼現在的所見所聞又清清楚楚，並非虛假。如何才能融會貫通，真正領會其中的旨意？ 答：就像大地能生長出各種各樣的芽，這類似於八識心（astavijnana，八種意識）顯現出種種法（dharma，事物、現象）。所觀之境是阿賴耶識（alayavijnana，藏識）的相分（nimitta-bhaga，影像部分），能見之主體是眼識（caksu-vijnana，視覺意識）的見分（darsana-bhaga，認知部分）。能見之主體和所見之客體雖然有分別，但都不離於識（vijnana，意識），都是現量（pratyaksa，直接認知），不帶有任何名言概念，所以既非有也非空，既非一也非二。如果落入比量（anumana，推論認知），執著于外在的塵境，那麼一和二的分別心就會產生，內外之心也會隨之而起。《密嚴經》（Ghanavyuha Sutra）的偈頌說：『如地無分別，庶物依以生。藏識亦如是，眾境之依處。』就像人自己用手來按摩身體，又像大象用鼻子取水來洗浴自身，又像嬰兒用口含著自己的手指，這樣，自心之內顯現出境界，又反過來緣于自身。這心的境界，普遍存在於三有（tribhava，三界）之中。長期修習觀行的人，才能善於通達這個道理。內外一切世間，一切都是唯心所現。《華嚴經》（Avatamsaka Sutra）的頌詞說：『譬如深大海，珍寶不可盡，于中悉顯現，眾生之形影。甚深因緣海，功德悉無盡，清凈法身中，無像而不現。』《正法念處經》（Saddharma-smrtyupasthana Sutra）說：『又修行者，內心思維，隨順正法，觀察法行，乃至云何世間愚癡凡夫，眼見色已，或貪或瞋，或生於癡。彼諸凡夫，若見知識，若見婦女，心則生貪。若復異見則生於瞋。見他具足貪瞋所覆，以眼於色，不如實見。癡蔽於心。愚癡凡夫，唯有分別。眼見於色，若貪若瞋，若癡所覆。愛誑之人，自意分別，此我我所。如是染著。譬如狗咬。』
【English Translation】 English version: Question: Where does rupa (form, visible object) exist? There is no sound outside the ear. What we see and hear now, should it be considered one thing or two? Does it exist, or does it not exist? If it is said to be one, then the distinction between the subject that sees and the object that is seen is destroyed; if it is said to be two, it contradicts our own doctrine. If it is said to exist, then the indriya (sense organs) and visaya (sense objects) are always illusory; if it is said not to exist, then what we see and hear now is clear and distinct, not false. How can we reconcile these views and truly understand the meaning? Answer: Just as the earth produces various sprouts, similarly, the eight vijnanas (astavijnana, eight consciousnesses) manifest various dharmas (things, phenomena). The object that is observed is the nimitta-bhaga (image aspect) of the alayavijnana (storehouse consciousness), and the subject that sees is the darsana-bhaga (cognitive aspect) of the caksu-vijnana (eye consciousness). Although the subject and object are distinct, they are both inseparable from vijnana (consciousness), and are all pratyaksa (direct perception), without any conceptualization, so they are neither existent nor non-existent, neither one nor two. If one falls into anumana (inferential cognition), clinging to external dust, then the discriminating mind of one and two will arise, and the mind of inner and outer will also arise. The Ghanavyuha Sutra (Dense Array Sutra) says: 'Like the earth without discrimination, all things rely on it to grow. The alayavijnana is also like this, the place where all objects rely.' Just as a person uses his own hand to massage his body, and like an elephant uses its trunk to draw water to bathe itself, and like infants put their fingers in their mouths, in this way, the mind manifests objects within itself, and in turn, conditions itself. This realm of mind pervades the three bhavas (tribhava, three realms). Those who have practiced contemplation for a long time can understand this principle well. All the inner and outer worlds, everything is manifested by the mind alone. The Avatamsaka Sutra (Flower Garland Sutra) says: 'Like the deep ocean, treasures are inexhaustible, in which all the forms of beings are manifested. The deep sea of causes and conditions, merits are inexhaustible, in the pure dharmakaya (body of the dharma), there is no form that is not manifested.' The Saddharma-smrtyupasthana Sutra (The Sutra on the Establishment of Mindfulness of the Correct Dharma) says: 'Moreover, the practitioner, thinking inwardly, in accordance with the correct dharma, observes the practice of the dharma, even how the foolish ordinary people of the world, having seen form with their eyes, either become greedy or angry, or give rise to ignorance. Those ordinary people, if they see acquaintances or women, their minds give rise to greed. If they see something different, they give rise to anger. Seeing others fully covered by greed and anger, they do not see the form with their eyes as it really is. Ignorance obscures their minds. Foolish ordinary people only have discrimination. Seeing form with their eyes, they are either covered by greed, anger, or ignorance. Those who are deceived by love, discriminate with their own minds, this is me and mine. Thus they are attached. It is like a dog biting.'
離肉之骨。涎汁和合。望得其髓。如是貪狗。齒間血出。得其味已。謂是骨汁。不知自血有如是味。以貪味故。不覺。次第自食其舌。復貪其味。以貪覆故。謂骨汁味。愚癡凡夫。亦復如是。虛妄分別。眼識見色。貪著喜樂。思量分別。以色枯骨。著眼口中。境界如齒。如是咬之。染意如涎。愛血流出。貪愛血味。為色為美。於色得味。猶如彼狗。凡夫愚癡。眼識見彼如骨之色。虛妄分別。如狗咬骨。如是觀察。眼見於色。猶如枯骨。如是一切愚癡凡夫。虛妄分別之所誑惑。又云。閻羅王說偈責疏罪人云。若屬邪見者。彼人非黠慧。一切地獄行。怨家心所誑。心是第一怨。此怨最為惡。此怨能縛人。送到閻羅處。故知諸苦所。困貪慾為本。若貪心瞥起。為五欲之火焚燒。覺意才生。被三界之輪系縛。如帝釋與修羅戰勝。造得勝堂。七寶樓觀莊嚴奇特。樑柱榰㭿皆容一綖。不相著而能相持。天福之妙力能如此。目連飛往。帝釋將目連看堂。諸天女皆羞目連。悉隱逃不出。目連念帝釋著樂。不修道本。即變化火。燒得勝堂。爀然崩壞。仍為帝釋廣說無常。帝釋歡喜。後堂儼然。無灰煙色。釋曰。以帝釋恃其天福。執著有為故。目連垂方便門。示無常境。
問。天堂既爀然崩壞。云何儼然無灰煙之色。
答。此
火非是目連神通之火。即是帝釋心中火。故法華經云。貪著所愛。則為所燒。既以貪著之心。遂見宮殿焚爇。及悟無常之事。則貪慾之火潛消。所以即見堂殿宛然。無有灰煙之色。以目連為增。上緣故。自見被燒。然則堂本不燒。故知迷悟唯心。隱顯在己。例余見聞。悉亦如是。又經云。惡從心生。反以自賊。如鐵生垢。消毀其形。樹繁華果。還折其枝。蚖蛇含毒。反害其驅。方知無始已來。至於今日。四威儀內。十二時中。皆是將心取心。以識緣識。畢竟內外無有一塵。為對為治。可取可舍。堪嗟世俗迷倒之人。背覺合塵。日用心行。損他害彼。潤己資身。並是自陷自傷。不知不覺。未窮此旨。物我難忘。直了斯宗。自他無寄。
百論問云。如虛空華無。故不可見。如瓶現見故。當知有瓶。
答曰。不見。何故不見。汝言現見。為眼見。為識見。若眼見者。死人有眼。亦應見。若識見者。盲人有識。亦應見。若根識一一別不見。和合亦不見。喻如一盲不能見。眾盲亦不見。五根亦爾。四性皆空。大智度論云。色等諸法。不作大。不作小。故。凡夫人心。于諸法中。隨意作大小。如人急時。其心縮小。安隱富樂時。心則寬大。又如八背舍中。隨心。故外色或大或小等。故摩訶般若經云。般若波羅蜜。無聞
【現代漢語翻譯】 現代漢語譯本： 這火併非是目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）以神通變出的火焰，而是帝釋（Indra，佛教中的護法神）心中的火焰。所以《法華經》（Lotus Sutra）中說：『貪戀執著所愛之物，就會被其所焚燒。』因為有了貪戀執著之心，所以會看見宮殿被焚燒。一旦領悟到無常的道理，貪慾之火自然消退，因此就能看見殿堂完好無損，沒有一絲灰燼煙霧。因為目連是增上緣的緣故，自己看見被火燒。然而殿堂本來就沒有被燒燬。由此可知，迷惑與覺悟都源於內心，顯現與隱藏都在於自己。其餘的所見所聞，也都是如此。經中又說：『罪惡從心中產生，反而會傷害自己，就像鐵生鏽一樣，最終會毀壞自身的形狀；樹木開滿繁花結滿果實，反而會折斷自己的樹枝；毒蛇口含毒液，反而會傷害自己的軀體。』這才知道從無始以來，直到今天，在行住坐臥四威儀中，在一天十二個時辰里，都是用自己的心去理解別人的心，用自己的意識去攀緣外在的意識。內外畢竟沒有一塵一毫，可以作為對治的對象，可以取捨的東西。實在可嘆世俗之人如此迷惑顛倒，背離覺悟而迎合塵世，每天用心機行事，損害他人利益，滋潤自己，都是自設陷阱，自我傷害，不知不覺。沒有窮盡這個道理，就難以忘懷物與我的分別。直接了悟這個宗旨，自我與他人都無所寄託。 《百論》（Sata Sastra）中有人問：『就像虛空中的花朵，本來就沒有，所以看不見。而瓶子是現在可以看見的，所以應當知道瓶子是存在的。』 回答說：『你看不見。為什麼看不見呢？你說現在可以看見，是用眼睛看見的，還是用意識看見的？如果是用眼睛看見的，那麼死人也有眼睛，也應該能看見。如果是用意識看見的，那麼盲人也有意識，也應該能看見。如果根和識各自都不能看見，那麼根和識和合在一起也不能看見。』這就像一個瞎子不能看見，一群瞎子也不能看見一樣。五根也是如此。四性皆空。《大智度論》（Mahaprajnaparamita Sastra）中說：『色等諸法，不自認為是大的，也不自認為是小的。』所以凡夫的心，在諸法中，隨意認為其是大是小。就像人在緊急的時候，他的心就會縮小；在安穩富樂的時候，心就會寬大。又如八背舍（Eight Deliverances）中，隨著心念，外在的色相有時會變大，有時會變小等等。所以《摩訶般若經》（Mahaprajnaparamita Sutra）中說：『般若波羅蜜（Prajnaparamita，智慧到彼岸），沒有聽聞。』
【English Translation】 English version: This fire is not the fire conjured by Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), but the fire in the heart of Indra (a Dharma protector in Buddhism). Therefore, the Lotus Sutra says: 'Clinging to what is loved will cause one to be burned by it.' Because of the mind of clinging, one sees palaces being burned. Once one realizes the truth of impermanence, the fire of greed naturally subsides, and one can see the halls intact, without a trace of ash or smoke. Because Maudgalyayana is the augmenting condition, he sees himself being burned. However, the halls were never actually burned. From this, it can be known that delusion and enlightenment both originate from the mind, and manifestation and concealment depend on oneself. All other things seen and heard are also like this. The sutra also says: 'Evil arises from the mind and harms oneself in return, just as rust grows on iron and eventually destroys its shape; a tree full of flowers and fruits breaks its own branches; a venomous snake harms its own body.' Only then do we realize that from beginningless time until today, in the four dignities of walking, standing, sitting, and lying, in the twelve periods of the day, we are always using our own mind to grasp the minds of others, using our own consciousness to cling to external consciousness. Ultimately, there is not a single speck of dust inside or outside that can be used as an object of treatment, or something that can be taken or discarded. It is truly lamentable that worldly people are so deluded and inverted, turning their backs on enlightenment and embracing the dust of the world, using their minds to act every day, harming others to benefit themselves, all of which is setting traps for themselves, harming themselves unknowingly. Without exhausting this principle, it is difficult to forget the distinction between things and self. Directly realizing this principle, self and others have no attachment. Someone in the Sata Sastra asked: 'Like flowers in the sky, they do not exist, so they cannot be seen. But a bottle exists and can be seen now, so we should know that the bottle exists.' The answer is: 'You cannot see it. Why can't you see it? You say you can see it now, do you see it with your eyes or with your consciousness? If you see it with your eyes, then dead people also have eyes, so they should also be able to see. If you see it with your consciousness, then blind people also have consciousness, so they should also be able to see. If the senses and consciousness cannot see individually, then the senses and consciousness together cannot see either.' It is like one blind person cannot see, and a group of blind people cannot see either. The five senses are also like this. The four natures are all empty. The Mahaprajnaparamita Sastra says: 'Phenomena such as form do not consider themselves to be large or small.' Therefore, the minds of ordinary people arbitrarily consider them to be large or small among all phenomena. Just as when people are in a hurry, their minds shrink; when they are in peace and prosperity, their minds expand. Also, like in the Eight Deliverances, according to the mind, external forms sometimes become larger, sometimes smaller, and so on. Therefore, the Mahaprajnaparamita Sutra says: 'Prajnaparamita has no hearing.'
無見。諸法鈍故。是以凡夫界中。觀相元妄。聖人境內。觀性元真。以觀相故。不得無。以觀性故。不得有。以不得無故。如但見其波。不見其水。以不得有故。但見其水。不見其波。又如向翳眼人。說空中無華。對狂病人。說目前無鬼。徒費言語。終不信受。直待目凈心安。自然無見。
宗鏡錄卷第六十四
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第六十五
慧日永明寺主智覺禪師延壽集
夫能所之見。則心境宛然。聖人知見。如何甄別。
答。雙照有空。不住內外。似谷答聲而絕慮。如鏡鑑像而無心。妙湛圓明。寂而常照。故云常在正念。亦名正知。非是有念有知。亦非無念無知。有無皆想。俱非正知。但無念而照。名曰正知。若唯無念。寂而失照。若但照體。照而失寂。並稱不正。正在雙行。還原集云。聖人有二種用心。一不見一切物皆空。唯見於空。不見一切物。二見一切物即空。了了見一切有。不住于有。了了見一切空。不住于空。雙照有無。分別宛然。而無念動。猶如明鏡。睹其色像。一切皆于中現。用心亦爾。得其妙性起照。照見一切。了了知無所知。了了見無能見。無能。不廢常見。見性。既常。
【現代漢語翻譯】 現代漢語譯本 無見（沒有看見）。諸法（一切事物）鈍故（因為遲鈍）。是以（因此）凡夫界中（在凡夫的世界裡），觀相元妄（觀察到的表象原本就是虛妄的）。聖人境內（在聖人的境界里），觀性元真（觀察到的自性原本就是真實的）。以觀相故（因為觀察表象的緣故），不得無（不能說它不存在）。以觀性故（因為觀察自性的緣故），不得有（不能說它存在）。以不得無故（因為不能說它不存在的緣故），如但見其波（就像只看到波浪），不見其水（而沒有看到水）。以不得有故（因為不能說它存在的緣故），但見其水（只看到水），不見其波（而沒有看到波浪）。又如向翳眼人（又好像對眼睛被遮蔽的人），說空中無華（說空中沒有花），對狂病人（對精神錯亂的病人），說目前無鬼（說眼前沒有鬼）。徒費言語（只是白費口舌），終不信受（最終也不會相信接受）。直待目凈心安（只有等到眼睛清凈，內心安定），自然無見（自然就沒有這些虛妄的見解了）。
宗鏡錄卷第六十四
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第六十五
慧日永明寺主智覺禪師延壽集
夫能所之見（能見和所見的區分），則心境宛然（那麼心和境就分明存在）。聖人知見（聖人的知見），如何甄別（如何區分辨別）？
答（回答）。雙照有空（同時照見有和空），不住內外（不執著于內在和外在）。似谷答聲而絕慮（就像山谷迴應聲音一樣，沒有思慮），如鏡鑑像而無心（像鏡子映照影像一樣，沒有分別心）。妙湛圓明（精妙澄澈，圓滿光明），寂而常照（寂靜而又恒常照耀）。故云常在正念（所以說常在正念），亦名正知（也叫做正知）。非是有念有知（不是有念頭有知覺），亦非無念無知（也不是沒有念頭沒有知覺）。有無皆想（有和無都是妄想），俱非正知（都不是真正的正知）。但無念而照（只是沒有念頭而照見），名曰正知（才叫做正知）。若唯無念（如果只有無念），寂而失照（寂靜而失去了照見）。若但照體（如果只是照見本體），照而失寂（照見而失去了寂靜），並稱不正（都叫做不正）。正在雙行（真正的正知是寂照雙運）。還原集云（《還原集》中說）：聖人有二種用心（聖人有兩種用心）：一不見一切物皆空（一是不見一切事物都是空），唯見於空（只見到空性），不見一切物（不見一切事物）。二見一切物即空（二是見到一切事物就是空），了了見一切有（清清楚楚地見到一切有），不住于有（不執著于有）。了了見一切空（清清楚楚地見到一切空），不住于空（不執著于空）。雙照有無（同時照見有和無），分別宛然（分別清清楚楚），而無念動（卻沒有念頭生起）。猶如明鏡（就像明亮的鏡子），睹其色像（映照出各種影像），一切皆于中現（一切都在其中顯現）。用心亦爾（用心也是這樣），得其妙性起照（得到其精妙的自性而生起照見），照見一切（照見一切事物），了了知無所知（清清楚楚地知道沒有什麼可知），了了見無能見（清清楚楚地見到沒有什麼能見）。無能（沒有能見），不廢常見（不妨礙恒常的見性）。見性既常（見性的作用是恒常的）。
【English Translation】 English version No seeing (no perception). Because all dharmas (all things) are dull. Therefore, in the realm of ordinary beings, observing appearances is fundamentally illusory. In the realm of sages, observing the nature is fundamentally true. Because of observing appearances, it cannot be said to not exist. Because of observing the nature, it cannot be said to exist. Because it cannot be said to not exist, it is like only seeing the waves and not seeing the water. Because it cannot be said to exist, it is like only seeing the water and not seeing the waves. It is also like telling someone with obscured eyes that there are no flowers in the sky, or telling a madman that there are no ghosts before him. It is a waste of words, and they will never believe it. Only when the eyes are clear and the mind is at peace will there naturally be no such perceptions.
Zong Jing Lu, Volume 64
Engraved by the Grand Supervisor of the Great Treasury in the year of Wu Shen Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 65
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yongming Temple
The distinction between the seer and the seen (the subject and the object) makes the mind and environment distinctly present. How does a sage's knowledge and perception differ?
Answer: Simultaneously illuminating existence and emptiness, not dwelling in either the internal or external. Like a valley echoing a sound without deliberation, like a mirror reflecting images without intention. Wonderfully clear and perfectly bright, still yet constantly illuminating. Therefore, it is said to be constantly in right mindfulness, also called right knowledge. It is neither having thoughts and knowledge, nor not having thoughts and knowledge. Existence and non-existence are both thoughts, and neither is true right knowledge. Only when there is no thought yet illumination is present is it called right knowledge. If there is only no thought, it is stillness that loses illumination. If there is only illumination of the essence, it is illumination that loses stillness. Both are called incorrect. True rightness lies in the dual practice. The Huan Yuan Ji says: 'Sages have two kinds of mental application: first, they do not see that all things are empty, but only see emptiness, and do not see all things; second, they see that all things are emptiness, clearly seeing all existence, not dwelling in existence, clearly seeing all emptiness, not dwelling in emptiness.' Simultaneously illuminating existence and non-existence, distinctions are clear, yet there is no movement of thought. Like a bright mirror reflecting various images, everything appears within it. Mental application is also like this: attaining its wondrous nature, illumination arises, illuminating all things, clearly knowing there is nothing to know, clearly seeing there is nothing to see. No ability (to see) does not negate constant seeing (of the nature). Since seeing the nature is constant.
無一間斷。分明徹照十方。凈無瑕穢。內外圓明。廓周法界。亦名毗盧遮那無障礙眼。圓滿十方。照見一切佛剎。即此義也。所以達人見聞。不落能所。既非是有見。亦非無見。但不生二相。常合真空。是以全色為眼。常見色而無緣。全眼為色。恒稱見而非我。以色是所緣之境。眼是能緣之根。今即是眼。故無緣也。又眼是我能見。今全為色。正見之時。即非我也。則色心無二能所非殊。所以影公頌云。法性不併真。聖賢無異道。故大集經云。慧燈三昧者。即是諸法無二相也。無二相者。不在有無。不出有無。夫有無者。以惑情所執。有無皆失。理。無惑計。有無皆真。是知諸法。非實非虛。非空非有。若無于有。不成於無。若無于無。不成於有。有無交徹。萬化齊融。又約聖人親證見聞之境。有其四種。所以大涅槃經云。約佛妙證。有四種聞。一不聞。聞二不聞不聞。三聞不聞。四聞聞。臺教釋云。初入證道。修道忽謝。無所可有。名為不聞。真明豁開。無所不照。即是于聞。故名不聞。聞證得如是大般涅槃。無有聞相。故名不聞不聞。證起惑滅。名聞不聞。寂而常照。隨扣則應。名曰聞聞。初句證智。次句證理。第三句證斷。第四句證應。若事若理。智斷自他。于初智證之中。具足無缺。此一妙證。盡涅槃海。復
【現代漢語翻譯】 現代漢語譯本 無一間斷，分明徹照十方，清凈沒有瑕疵污穢，內外圓融光明，周遍整個法界，也叫做毗盧遮那（Vairocana，光明遍照）無障礙眼，圓滿照耀十方，照見一切佛剎（Buddha-kshetra，佛的國土），就是這個意思。所以通達的人見聞，不落在能見和所見的對立上。既然不是有見，也不是無見，只是不產生二元對立的相狀，常與真空（Śūnyatā，空性）相合。因此，整個色法就是眼，常見色法而沒有攀緣。整個眼就是色法，恒常符合見性而不是我。因為色是所緣的境界，眼是能緣的根。現在整個就是眼，所以沒有攀緣。而且眼是我能見，現在整個就是色，正在見的時候，就不是我了。那麼色心沒有二元對立，能見所見沒有差別。所以影公的偈頌說：『法性不與真相對立，聖賢沒有不同的道路。』所以《大集經》（Mahāsaṃnipāta Sūtra）說：『慧燈三昧（Samādhi，定）就是諸法沒有二相。』沒有二相，不在有無之中，超出有無之外。所謂有無，是由於迷惑的情感所執著，執著有和無都會失去真理。理體沒有迷惑的計較，有和無都是真實的。所以要知道諸法，非實非虛，非空非有。如果沒有有，就不能成立無；如果沒有無，就不能成立有。有無交相輝映，萬物齊同融合。又從聖人親自證悟見聞的境界來說，有四種。所以《大涅槃經》（Mahāparinirvāṇa Sūtra）說，從佛的微妙證悟來說，有四種聞：一、不聞；二、不聞不聞；三、聞不聞；四、聞聞。天臺宗解釋說：最初進入證道，修道忽然停止，沒有什麼可以執取的，叫做不聞。真明豁然開朗，沒有什麼不照見的，就是于聞，所以叫做不聞。聞證得這樣的大般涅槃（Mahāparinirvāṇa，大滅度），沒有聞的相狀，所以叫做不聞不聞。證悟生起，惑業滅除，叫做聞不聞。寂靜而常照，隨著叩擊就應答，叫做聞聞。第一句是證智，第二句是證理，第三句是證斷，第四句是證應。無論是事是理，智斷自他，在最初的智證之中，具足而沒有欠缺。這一微妙的證悟，窮盡涅槃海。復
【English Translation】 English version Without any interruption, it clearly illuminates the ten directions, pure and without any blemish or impurity, perfectly bright inside and out, encompassing the entire Dharma Realm. It is also called Vairocana's (光明遍照, the all-illuminating) unobstructed eye, perfectly illuminating the ten directions, seeing all Buddha-kshetras (佛剎, Buddha lands). This is the meaning. Therefore, the seeing and hearing of enlightened beings do not fall into the duality of the seer and the seen. Since it is neither 'having seeing' nor 'not having seeing,' it simply does not give rise to dualistic appearances, and is always in accord with Śūnyatā (真空, emptiness). Thus, the entire form is the eye, constantly seeing form without attachment. The entire eye is form, always in accordance with seeing, yet not 'I.' Because form is the object of perception, and the eye is the root of perception. Now, it is entirely the eye, so there is no attachment. Moreover, the eye is 'I' who can see; now, it is entirely form. At the moment of true seeing, it is not 'I.' Then, form and mind are not dualistic, and the seer and the seen are not different. Therefore, Venerable Ying's verse says: 'The Dharma-nature does not stand alongside truth; sages and worthies have no different path.' Therefore, the Mahāsaṃnipāta Sūtra (大集經) says: 'The Samādhi (三昧, concentration) of the lamp of wisdom is that all dharmas have no dualistic appearances.' 'No dualistic appearances' means not being within existence or non-existence, and going beyond existence and non-existence. Existence and non-existence are what deluded emotions cling to; clinging to either existence or non-existence leads to losing the truth. In principle, there is no deluded calculation; both existence and non-existence are true. Therefore, know that all dharmas are neither real nor unreal, neither empty nor existent. If there is no existence, non-existence cannot be established; if there is no non-existence, existence cannot be established. Existence and non-existence interpenetrate, and all transformations are harmoniously integrated. Furthermore, regarding the realm of seeing and hearing personally realized by sages, there are four kinds. Therefore, the Mahāparinirvāṇa Sūtra (大涅槃經) says that, from the perspective of the Buddha's wondrous realization, there are four kinds of hearing: first, non-hearing; second, non-hearing of non-hearing; third, hearing of non-hearing; fourth, hearing of hearing. The Tiantai school explains: Initially entering the path of realization, the practice suddenly ceases, and there is nothing to grasp, which is called 'non-hearing.' True illumination opens up, and there is nothing that is not illuminated, which is 'in hearing,' so it is called 'non-hearing.' Having heard and realized such great Mahāparinirvāṇa (大般涅槃, great extinction), there is no appearance of hearing, so it is called 'non-hearing of non-hearing.' Realization arises and delusion is extinguished, which is called 'hearing of non-hearing.' Being still and constantly illuminating, responding to every touch, is called 'hearing of hearing.' The first phrase is the realization of wisdom, the second phrase is the realization of principle, the third phrase is the realization of cutting off, and the fourth phrase is the realization of response. Whether it is a matter or a principle, wisdom, cutting off, self, or other, in the initial realization of wisdom, it is complete and without lack. This one wondrous realization exhausts the ocean of Nirvana. Further
次不聞聞。是證了因。聞不聞。是證緣因。不聞不聞。是證正因。聞聞。是證境界。乃至明四種。生生。生不生。不生生。不生不生。亦同四種聞義。一生生。是因緣所生法。二生不生。是我說即是空。三不生生。是亦名為假名。四不生不生。是亦名中道義。若能了此四生之無生。方達聖人見聞之境。是以不取不捨。達一道之原。非有非空。見諸法之實。如肇論云。且夫心之有也。以其有有。有自不有。故聖心不有。有不有有。故有無有。有無有故。則無無。無。無故。聖心不有不無。不有不無故。其神乃虛。何者。夫有也。無也。心之影響也。言也。像也。影響之所攀緣也。有無既廢。則心無影響。影響既淪。則言象莫測。言象莫測。則道絕群方。道絕群方。故能窮靈極數。窮靈極數。乃曰妙盡。妙盡之道。本乎無寄。夫無寄在乎冥寂。冥寂故。虛以謂之。妙盡在乎極數。極數故。數以應之。數以應之。故動與事會。虛以謂之。故道超名外。道超名外。因謂之無。動與事會。因謂之有。謂之有者。應夫有為。強謂之然耳。彼何然哉。故經云。聖智無知。而無所不知。無為而無所不為。此無相寂然之道。豈曰有而為有。無而為無。動而乖靜。靜而廢用耶。而今之談者。多即言以定旨。尋大方而徴隅。懷前識以標玄。存
【現代漢語翻譯】 次不聞聞，這是證得了因（hetu）。聞不聞，這是證得緣因（pratyaya hetu）。不聞不聞，這是證得正因（samyak hetu）。聞聞，這是證得境界（vishaya）。乃至明白四種，生生，生不生，不生生，不生不生，也同樣有四種聞的意義。 一生生，是因緣所生法（pratītyasamutpāda）。二生不生，我說這就是空（shunyata）。三不生生，這也可以稱為假名（prajñapti）。四不生不生，這也可以稱為中道義（madhyamā pratipadā）。如果能夠了解這四生的無生，才能通達聖人見聞的境界。因此不取不捨，達到一道的本源。非有非空，見到諸法的實相。 如肇論所說：『心之所以為有，是因為它有所有。有自身並非自有，所以聖人的心不執著于有。有不執著于有，所以有無之有。因為有無之有，所以無無。無無的緣故，聖人的心不執著于非有非無。不執著于非有非無，所以它的精神才是虛空的。』 為什麼呢？有和無，都是心的影響，言語和形象。都是影響所攀緣的對象。有無既然被廢除，那麼心就沒有影響。影響既然消失，那麼言語和形象就無法測度。言語和形象無法測度，那麼道就超越了所有方向。道超越了所有方向，所以能夠窮盡靈妙和極數。窮盡靈妙和極數，就叫做妙盡。妙盡的道，本源在於無所寄託。無所寄託在于冥寂。冥寂的緣故，用虛空來稱呼它。妙盡在于極數。極數的緣故，用數來應和它。用數來應和它，所以動與事相合。用虛空來稱呼它，所以道超越了名相之外。道超越了名相之外，因此稱它為無。動與事相合，因此稱它為有。稱它為有，是爲了應和有為法，勉強稱它為這樣罷了。它又何嘗是這樣呢？ 所以經上說：『聖智無知，而無所不知；無為而無所不為。』這無相寂然的道，難道是說有就是有，無就是無，動就違背了靜，靜就廢棄了作用嗎？而現在談論的人，大多根據言語來確定宗旨，尋找大方向卻只關注角落，懷抱著先前的認識來標榜玄妙，存...
【English Translation】 Next, 'not hearing hearing' means realizing hetu (cause). 'Hearing not hearing' means realizing pratyaya hetu (causal condition). 'Not hearing not hearing' means realizing samyak hetu (right cause). 'Hearing hearing' means realizing vishaya (object, realm). Furthermore, understanding the four kinds: 'arising arising,' 'arising not arising,' 'not arising arising,' 'not arising not arising,' also has the same four meanings of hearing. 'Arising arising' is pratītyasamutpāda (dependent origination). 'Arising not arising' is what I say is shunyata (emptiness). 'Not arising arising' is also called prajñapti (provisional designation). 'Not arising not arising' is also called madhyamā pratipadā (the Middle Way). If one can understand the non-arising of these four arisings, then one can comprehend the realm of seeing and hearing of the sages. Therefore, without grasping or abandoning, one reaches the source of the One Way. Neither being nor non-being, one sees the true nature of all dharmas. As stated in the Zhao Lun: 'The reason why the mind is said to exist is because it has something to possess. Existence itself is not self-existent, therefore the mind of a sage does not cling to existence. Existence does not cling to existence, therefore there is existence of non-existence. Because there is existence of non-existence, therefore there is no non-existence. Because there is no non-existence, the mind of a sage does not cling to neither existence nor non-existence. Because it does not cling to neither existence nor non-existence, its spirit is empty.' Why is this so? Existence and non-existence are both reflections of the mind, words and images. They are all objects that reflections cling to. Since existence and non-existence are abolished, then the mind has no reflections. Since reflections disappear, then words and images cannot be measured. Since words and images cannot be measured, then the Way transcends all directions. Since the Way transcends all directions, it can exhaust the spiritual and the ultimate numbers. Exhausting the spiritual and the ultimate numbers is called 'complete subtlety.' The Way of complete subtlety originates in having nothing to rely on. Having nothing to rely on lies in profound stillness. Because of profound stillness, it is called emptiness. Complete subtlety lies in ultimate numbers. Because of ultimate numbers, it is responded to with numbers. Responding to it with numbers, therefore movement and events coincide. Calling it emptiness, therefore the Way transcends names. The Way transcends names, therefore it is called non-existence. Movement and events coincide, therefore it is called existence. Calling it existence is to respond to conditioned dharmas, merely a forced way of saying it. How could it be so? Therefore, the sutra says: 'The wisdom of a sage is without knowledge, yet knows everything; without action, yet accomplishes everything.' This unconditioned, silent Way, is it saying that existence is existence, non-existence is non-existence, movement violates stillness, and stillness abandons function? But those who discuss it now mostly determine the meaning based on words, seek the grand direction but only focus on the corners, hold onto previous knowledge to proclaim the profound, store...
所存之必當。是以聞聖有知。謂之有心。聞聖無知。謂等大虛。有無之境。邊見所存。豈是處中莫二之道乎。何者。萬物雖殊。然性本常一。不可而物。然非不物。可物於物。則名相異陳。不物於物。則物而即真。是以聖人不物於物。不非物於物。不物於物。物非有也。不非物於物。物非無也。非有所以不取。非無所以不捨。不捨故。妙存則真。不取故。名相靡因。名相靡因。非有知也。妙存即真。非無知也。故經云。般若於諸法。無取無舍。無知無不知。此攀緣之外。絕心之域。而欲以有無詰者。不亦遠乎。釋曰。夫說有說無。是心之影響。豈當真實乎。若能窮其靈智之原。極乎心數之表。則可妙盡其道矣。自然真心無寄。不屬有無。不以有。故虛以謂之。不以無。故數以應之。然此猶是強言。則聖智無心於彼此。故云聖人不物於物。不非物於物。不物於物。故名相靡因者。以不取諸法。無法當情。則名相無因得起。不非物於物。故妙存即真者。以不捨諸法故。無法可舍。則見諸法之實性。湛然常住。妙體恒真。此真實甚深般若。豈在即言審定。隨意思量。說有說無。非有非無之所能及。故云此攀緣之外。絕心之域。而欲以有無詰者。不亦遠乎。應當妙證之時。自然明瞭。
問。此佛之知見。如何開示悟入。
【現代漢語翻譯】 現代漢語譯本：所執著的必定是（相對）存在的事物。因此，如果說聖人有知，那就是說他們有分別心。如果說聖人無知，那就是說他們等同於空虛。執著于有和無的境界，都是邊見所存在的地方，這怎麼能是處中不二的道理呢？為什麼這麼說呢？萬物雖然千差萬別，但其本性原本是同一的。不能把它們當作一般的物體來看待，但又不是說它們不是物體。如果把它們當作一般的物體來看待，那麼名稱和表象就會各不相同；如果不把它們當作一般的物體來看待，那麼物體本身就是真如。因此，聖人不把萬物當作一般的物體來看待，也不否定萬物是物體。不把萬物當作一般的物體來看待，是因為物體並非真實存在；不否定萬物是物體，是因為物體並非完全不存在。不執取，所以不會取捨；不捨棄，所以妙用存在即是真如。不取，所以名稱和表象沒有產生的原因。名稱和表象沒有產生的原因，就不是有知；妙用存在即是真如，就不是無知。所以經書上說，般若對於一切法，無取無舍，無知無不知。這是攀緣之外，絕心之境，而想要用有無來詰難的人，不是太遠了嗎？解釋說，說有說無，是心的影響，怎麼能是真實的呢？如果能夠窮盡其靈智的根源，達到心識的邊界之外，那麼就可以巧妙地窮盡其道了。自然真心無所寄託，不屬於有無。不因為有，所以用虛空來描述它；不因為無，所以用數量來應和它。然而這仍然是勉強的說法，聖智對於彼此沒有分別心，所以說聖人不把萬物當作一般的物體來看待，也不否定萬物是物體。不把萬物當作一般的物體來看待，所以名稱和表象沒有產生的原因，是因為不執取諸法，沒有法可以符合情識，那麼名稱和表象就沒有原因可以產生。不否定萬物是物體，所以妙用存在即是真如，是因為不捨棄諸法，沒有法可以捨棄，那麼就能見到諸法的實性，湛然常住，妙體恒真。這種真實甚深的般若，怎麼能在言語中審定，隨著意思來思量，說有說無，非有非無所能及的呢？所以說這是攀緣之外，絕心之境，而想要用有無來詰難的人，不是太遠了嗎？應當妙證之時，自然明瞭。
問：這佛的知見，如何開示悟入？
【English Translation】 English version: What is clung to must be what exists (relatively). Therefore, to say that a sage has knowledge is to say that they have discriminating thoughts. To say that a sage has no knowledge is to say that they are equal to the great void. Clinging to the realms of existence and non-existence is where biased views reside. How can this be the doctrine of the Middle Way, which is non-dual? Why is this so? Although the myriad things are different, their nature is originally one and the same. They cannot be regarded as ordinary objects, but it is not to say that they are not objects. If they are regarded as ordinary objects, then names and appearances will be different; if they are not regarded as ordinary objects, then the objects themselves are Suchness (真如, Zhenru). Therefore, sages do not regard the myriad things as ordinary objects, nor do they deny that the myriad things are objects. Not regarding the myriad things as ordinary objects is because objects are not truly existent; not denying that the myriad things are objects is because objects are not completely non-existent. Not grasping, therefore there is no taking or discarding; not discarding, therefore the wonderful function exists as Suchness. Not grasping, therefore names and appearances have no cause to arise. Names and appearances have no cause to arise, so it is not having knowledge; the wonderful function exists as Suchness, so it is not not having knowledge. Therefore, the scriptures say that Prajna (般若, Bōrě) towards all dharmas (法, Fǎ) has no taking or discarding, no knowing or not knowing. This is beyond clinging, the realm of the cessation of mind. Is it not too far for those who want to question with existence and non-existence? The explanation says that speaking of existence and speaking of non-existence are the influences of the mind. How can they be real? If one can exhaust the source of their spiritual wisdom and reach beyond the boundaries of mental calculation, then one can skillfully exhaust the Way. Naturally, the true mind has no attachment, does not belong to existence or non-existence. Not because of existence, so it is described with emptiness; not because of non-existence, so it is responded to with numbers. However, this is still a forced statement. The sage's wisdom has no discriminating mind towards each other, so it is said that the sage does not regard the myriad things as ordinary objects, nor does he deny that the myriad things are objects. Not regarding the myriad things as ordinary objects, therefore names and appearances have no cause to arise, is because not grasping all dharmas, there is no dharma that can conform to emotions, then names and appearances have no cause to arise. Not denying that the myriad things are objects, therefore the wonderful function exists as Suchness, is because not discarding all dharmas, there is no dharma that can be discarded, then one can see the true nature of all dharmas, serene and constant, the wonderful essence is eternally true. How can this true and profound Prajna be determined in words, measured according to meaning, speaking of existence and speaking of non-existence, which cannot be reached by neither existence nor non-existence? Therefore, it is said that this is beyond clinging, the realm of the cessation of mind. Is it not too far for those who want to question with existence and non-existence? When the time of wonderful realization comes, it will naturally be clear.
Question: How can this knowledge and vision of the Buddha be revealed, taught, and entered into?
答。若約教。天臺文句疏。配圓教四位。開即十住。示即十行。悟即十向。入即十地。華嚴記釋大意云。謂開除惑障。顯示真理。令悟體空。證入心體。若禪門南北二宗釋者。北宗云。智用是知。慧用是見。心不起名智。智慧知五根。不動名慧。慧能見。是佛知見。心不動是開。開者。開方便門。色不動是示。示者。示真實相。悟即妄念不生。入即萬境常寂。南宗云。眾生佛智。妄隔不見。但得無念。即本來自性寂靜。為開。寂靜體上。自有本智。以本智慧見本來自性寂靜。名示。既得指示。即見本性。佛與眾生本來無異。為悟。悟後於一切有為無為。有佛無佛。常見本性。自知妄想無性。自覺聖智。是故菩薩。前聖所知。轉相傳授。即是入義。海龍王經云。心不住內。亦不游外。識無所住。度於一切墮顛倒者。乃至見諸法寂。觀諸法默。諸法寂寞。無行無處。諸法澹然。無所成就。普觀諸法。皆已如是。如是觀者。是為法觀。法觀如是。不見諸法之所歸趣。其有見法而不觀者。不以見法而成觀也。無求無曉。不知不見。是為見法。法華經云。不得諸法。不知不見。亦不分別。是男是女。又昔人云。亦無見。亦無聞。無見無聞真見聞。又肇法師云。閉智塞聰。獨覺冥冥者矣。如是則默契寂知。俱通宗鏡矣。所
【現代漢語翻譯】 答：若從教義上來說，《天臺文句疏》將『開示悟入』配于圓教四位：『開』對應十住，『示』對應十行，『悟』對應十向，『入』對應十地。《華嚴經》的註解大致意思是說，『開』是除去迷惑和障礙，『示』是顯示真實之理，『悟』是使人領悟體性本空，『入』是證入心體。若從禪宗南北二宗的解釋來說，北宗認為，智的作用是知，慧的作用是見。心不起念名為智，智慧夠知五根；不動名為慧，慧能夠見，這就是佛的知見。心不動是『開』，『開』是開啟方便之門；色不動是『示』，『示』是顯示真實之相。『悟』就是妄念不生，『入』就是萬境常寂。南宗認為，眾生的佛智被妄念隔絕而不能見，只要達到無念，就是本來自性寂靜，這就是『開』。在寂靜的本體上，自然有本來的智慧，用本來的智慧能夠見到本來自性寂靜，這叫做『示』。既然得到了指示，就能見到本性，佛與眾生本來沒有差別，這就是『悟』。悟后對於一切有為無為，有佛無佛，常見本性，自己知道妄想沒有自性，自己覺悟聖智，因此菩薩將前聖所知，輾轉相傳，這就是『入』的意義。《海龍王經》說，心不住于內，也不游于外，識無所住，就能度脫一切墮入顛倒的人，乃至見到諸法寂靜，觀察諸法默然，諸法寂寞，無行無處，諸法淡然，無所成就，普遍觀察諸法，都已經是這樣。像這樣觀察，就是法觀。法觀是這樣，不見諸法所歸之處。那些見到法而不觀的人，不能因為見到法而成就觀。無求無曉，不知不見，這就是見法。《法華經》說，不得諸法，不知不見，也不分別，是男是女。又有古人說，『亦無見，亦無聞，無見無聞真見聞。』又肇法師說，『閉智塞聰，獨覺冥冥者矣。』像這樣，就能默契寂知，都通達宗鏡了。 所
【English Translation】 Answer: According to the teachings, the 『Tiantai Wenju Shu』 (Tiantai Commentary) associates 『opening, revealing, awakening, and entering』 with the four stages of the Perfect Teaching: 『Opening』 corresponds to the Ten Dwellings (Shi Zhu), 『Revealing』 corresponds to the Ten Practices (Shi Xing), 『Awakening』 corresponds to the Ten Dedications (Shi Xiang), and 『Entering』 corresponds to the Ten Grounds (Shi Di). The general idea of the 『Huayan Jing』 (Avatamsaka Sutra) commentary is that 『opening』 is removing delusion and obstacles, 『revealing』 is showing the truth, 『awakening』 is enabling people to realize the emptiness of inherent nature, and 『entering』 is realizing the mind-essence. According to the interpretations of the Northern and Southern Schools of Chan Buddhism, the Northern School believes that the function of wisdom (zhi) is knowing, and the function of insight (hui) is seeing. When the mind does not arise, it is called wisdom, and wisdom can know the five roots; when it does not move, it is called insight, and insight can see, which is the knowledge and vision of the Buddha. When the mind does not move, it is 『opening,』 and 『opening』 is opening the door of expedient means; when form does not move, it is 『revealing,』 and 『revealing』 is showing the true aspect. 『Awakening』 is when false thoughts do not arise, and 『entering』 is when all realms are constantly still. The Southern School believes that the Buddha-wisdom of sentient beings is obscured by delusion and cannot be seen. As long as one attains no-thought, it is the original, self-nature stillness, which is 『opening.』 On the still essence, there is naturally inherent wisdom, and with inherent wisdom, one can see the original, self-nature stillness, which is called 『revealing.』 Since one has received the instruction, one can see the original nature, and the Buddha and sentient beings are originally not different, which is 『awakening.』 After awakening, regarding all conditioned and unconditioned things, whether there is a Buddha or not, one constantly sees the original nature, knows that false thoughts have no self-nature, and is self-aware of the holy wisdom. Therefore, the Bodhisattvas transmit what the former sages knew to each other, which is the meaning of 『entering.』 The 『Hai Long Wang Jing』 (Sutra of the Dragon King of the Sea) says that the mind does not dwell within, nor does it wander outside, and when consciousness has no place to dwell, it can liberate all those who have fallen into delusion, and even see that all dharmas are still, observe that all dharmas are silent, all dharmas are solitary, without action or place, all dharmas are tranquil, without any accomplishment, and universally observe that all dharmas are already like this. Observing in this way is Dharma contemplation. Dharma contemplation is like this, not seeing where all dharmas return. Those who see the Dharma but do not contemplate it cannot achieve contemplation by seeing the Dharma. Without seeking or understanding, without knowing or seeing, this is seeing the Dharma. The 『Fa Hua Jing』 (Lotus Sutra) says that one does not attain all dharmas, does not know or see, and does not discriminate whether it is male or female. And an ancient person said, 『There is neither seeing nor hearing; without seeing or hearing is true seeing and hearing.』 Also, Dharma Master Zhao said, 『Closing off wisdom and blocking the ears, one alone awakens in the darkness.』 Like this, one can silently accord with the still knowing, and all can penetrate the Mirror of the Source. What
以首楞嚴經云。佛告阿難。吾復問汝。諸世間人說我能見。云何名見。云何不見。阿難言。世人因於日月燈光。見種種相。名之為見。若復無此三種光明。則不能見。阿難。若無明時名不見者。應不見暗。若必見暗。此但無明。云何無見。阿難。若在暗時。不見明故。名為不見。今在明時。不見暗相。還名不見。如是二相。俱名不見。若復二相自相陵奪。非汝見性。于中暫無。如是則知。二俱名見。云何不見。是故阿難。汝今當知。見明之時。見非是明。見暗之時。見非是暗。見通之時。見非是通。見塞之時。見非是塞。四義成就。汝復應知。見見之時。見非是見。見猶離見。見不能及。云何復說因緣自然。及和合相。
問。聖人見實相之妙色。惑情還見不。
答。唯見不實。不見不實之實。如見杌為賊。不見杌也。又如一真空理。見成二諦。若世人知者。名為世俗諦。出世人知。名第一義。其所知處。未必懸殊。其所知境。各從心現。如翳目見明珠有颣。凈眼觀瑩凈無瑕。美惡唯自見殊。珠體本末如一。
問。眾生不見實色者。凡有所見。還成妄不。
答。雖然不實。亦不成妄。如見杌為賊。賊何所有。以無體故。華嚴經頌云。若能了邪法。如實不顛倒。知妄本自真。見佛即清凈。起信論
【現代漢語翻譯】 現代漢語譯本： 《首楞嚴經》中說，佛告訴阿難（Ananda，佛陀的十大弟子之一）：『我再問你，世間人說我能看見，怎麼叫做『見』？怎麼叫做『不見』？』阿難回答說：『世人憑藉日月燈光，看見種種事物形象，這叫做『見』。如果沒有這三種光明，就不能看見。』阿難，如果因為沒有光明的時候叫做『不見』，那麼應該看不見黑暗。如果一定能看見黑暗，這只是沒有光明而已，怎麼能說是沒有『見』呢？阿難，如果在黑暗的時候，因為看不見光明，所以叫做『不見』。現在在光明的時候，看不見黑暗的景象，也叫做『不見』。這樣，光明和黑暗兩種景象，都叫做『不見』。如果光明和黑暗兩種景象互相侵奪，你的『見性』（seeing nature）在其中暫時沒有作用。這樣就知道，光明和黑暗兩種景象，都可以說是『見』，怎麼能說是『不見』呢？所以阿難，你現在應當知道，看見光明的時候，『見』不是光明；看見黑暗的時候，『見』不是黑暗；看見通暢的時候，『見』不是通暢；看見阻塞的時候，『見』不是阻塞。這四種意義成立，你還應當知道，看見『見』的時候，『見』不是『見』，『見』遠離『見』，『見』不能達到『見』。為什麼還要說因緣（hetu-pratyaya，cause and condition）、自然（prakrti，nature）以及和合（samghata，combination）的相狀呢？』 問：聖人看見實相（tattva-laksana，true nature）的妙色（subha-varna，wonderful form），迷惑的情感還會看見嗎？ 答：只能看見不真實的，看不見不真實的真實。比如把樹樁看成強盜，並沒有看見樹樁。又如一個真空（sunyata，emptiness）的道理，顯現成二諦（dve satye，two truths）：世間人知道的，叫做世俗諦（samvrti-satya，conventional truth）；出世間人知道的，叫做第一義諦（paramartha-satya，ultimate truth）。他們所知道的地方，未必有很大的差別，但他們所知道的境界，各自從心中顯現。比如有眼翳的人看見明珠有瑕疵，眼睛乾淨的人看見明珠瑩潔無瑕。美和丑只是各自的見解不同，明珠的本體始終如一。 問：眾生看不見真實之色，那麼凡是所看見的，都變成虛妄了嗎？ 答：雖然不真實，也不算虛妄。比如把樹樁看成強盜，強盜在哪裡呢？因為強盜沒有實體。《華嚴經》（Avatamsaka Sutra）的偈頌說：『如果能夠了解邪法，如實而不顛倒，知道虛妄的本性就是真，見佛（Buddha）就是清凈。』《起信論》（Awakening of Faith in the Mahayana）
【English Translation】 English version: The Shurangama Sutra says: 『The Buddha told Ananda (one of the ten principal disciples of the Buddha): 『I ask you again, people in the world say 『I can see.』 What is called 『seeing』? What is called 『not seeing』?』 Ananda replied: 『People in the world rely on the light of the sun, moon, and lamps to see various forms and appearances. This is called 『seeing.』 If there were none of these three kinds of light, they would not be able to see.』 『Ananda, if not seeing in the absence of light is called 『not seeing,』 then one should not be able to see darkness. If one can definitely see darkness, this is merely the absence of light. How can it be said that there is no 『seeing』? Ananda, if in darkness, not seeing light is called 『not seeing,』 then now, in light, not seeing the appearance of darkness is also called 『not seeing.』 Thus, both appearances, light and darkness, are called 『not seeing.』 If these two appearances, light and darkness, mutually encroach upon each other, then your 『seeing nature』 is temporarily inactive. Thus, it is known that both can be called 『seeing.』 How can it be said that there is 『not seeing』? Therefore, Ananda, you should now know that when seeing light, 『seeing』 is not light; when seeing darkness, 『seeing』 is not darkness; when seeing unobstructedness, 『seeing』 is not unobstructedness; when seeing obstruction, 『seeing』 is not obstruction. With these four meanings established, you should also know that when seeing 『seeing,』 『seeing』 is not 『seeing』; 『seeing』 is apart from 『seeing』; 『seeing』 cannot reach 『seeing.』 Why then speak of conditions (hetu-pratyaya, cause and condition), nature (prakrti, nature), and combination (samghata, combination)?』 Question: When a sage sees the wonderful form (subha-varna, wonderful form) of true reality (tattva-laksana, true nature), does deluded emotion still see? Answer: One can only see what is unreal, and cannot see the reality of what is unreal. For example, seeing a tree stump as a thief, one does not see the tree stump itself. Also, like the one principle of emptiness (sunyata, emptiness), it manifests as the two truths (dve satye, two truths): what worldly people know is called conventional truth (samvrti-satya, conventional truth); what transcendent people know is called ultimate truth (paramartha-satya, ultimate truth). The places they know may not be very different, but the realms they know manifest from their own minds. For example, a person with cataracts sees flaws in a bright pearl, while a person with clear eyes sees the pearl as pure and flawless. Beauty and ugliness are only different in individual perception; the essence of the pearl remains the same. Question: If sentient beings cannot see true form, does everything they see become illusory? Answer: Although it is not real, it is not considered illusory. For example, seeing a tree stump as a thief, where is the thief? Because the thief has no substance. The Avatamsaka Sutra says: 『If one can understand evil dharmas, truly and without inversion, knowing that the nature of illusion is inherently true, seeing the Buddha (Buddha) is purity.』 Awakening of Faith in the Mahayana
云。雖有染心。而常恒不變。法藏和尚云。眾生異見不妄。所以從凡愿求佛地。若異見妄。終不從凡趣真佛地。何以故。眾生界即佛界。佛界即眾生界。是以從凡入聖。從聖現凡。名字有差。一體不動。然此宗鏡錄。唯論一實。如法華經以實相為體。此實之一字。雖普該萬法。以是彼之體性故。統論其宗。即不簡真偽。若以見解智證論之。則須分優劣。以情懷取捨。智有淺深故。法華玄義云。夫正體玄絕。一往難知。又邪小之名。亂于正大。譬如魚目。混雜明珠。故須簡偽。即為六意。一就凡簡。二就外簡。三就小簡。四就偏簡。五就譬簡。六就悟簡。一就凡簡者。釋論云。世典亦稱實者。乃護國治家稱實也。外道亦稱實者。邪智僻解謂為實也。小乘稱實者。厭苦穌息。以偏真為實也。如是等。但有實名。而無其義。何者。世間妖幻道術。亦稱為實。多是鬼神媚法。此法入心。迷醉狂亂。自炫善好。謂勝真實。立異動眾。示奇特相。髑髏盛屎。約多人前。張口大咽。或生魚臭肉。增狀哺食。或裸形弊服。夸傲規矩。或直來直去。不問不答。種種譎詭詃誘無智。令信。染惑著。已求脫叵得。內則病害其身。外則誅家滅族。禍延親里。現受眾苦。后受地獄長夜之苦。生生障道。無解脫期。此乃世間現見。何實可論。鈍使愛
【現代漢語翻譯】 現代漢語譯本：云。即使有染污的心，其常恒不變的本性依然存在。法藏和尚說：『眾生的不同見解並非虛妄，所以才能從凡夫發願求證佛地。如果這些不同見解是虛妄的，那麼就終究無法從凡夫走向真實的佛地。』為什麼呢？因為眾生界即是佛界，佛界即是眾生界。因此，從凡入聖，從聖現凡，只是名字上的差別，其一體的本性是不動的。然而，這部《宗鏡錄》只論述『一實』。如同《法華經》以實相為本體，這個『實』字，雖然普遍涵蓋萬法，但因為它是萬法的體性，所以總的來說，它並不區分真偽。如果從見解和智慧證悟的角度來論述，那麼就必須區分優劣，因為情感的傾向和取捨，以及智慧的深淺程度是不同的。《法華玄義》說：『正體玄妙深遠，難以一下子理解。而且邪見和小乘之名，容易混淆正見和大乘。』譬如魚目，混雜在明珠之中，所以必須區分真偽，這需要六個方面的辨別：一、就凡夫來辨別；二、就外道來辨別；三、就小乘來辨別；四、就偏頗之見來辨別；五、就譬喻來辨別；六、就證悟來辨別。一、就凡夫來辨別：釋論中說：『世俗典籍也稱『實』，指的是護國治家方面的實際。』外道也稱『實』，指的是邪惡的智慧和偏頗的理解，認為那是真實。小乘也稱『實』，指的是厭倦痛苦，尋求止息，把片面的真理當作真實。』像這些等等，只是有名義上的『實』，而沒有其實質的意義。為什麼呢？因為世間的妖術幻術，也自稱為『實』，大多是鬼神迷惑人的法術。這種法術進入人心，使人迷惑、沉醉、狂亂，自我炫耀美好，認為勝過真實。他們標新立異，擾亂大眾，展示奇特的景象，例如用頭蓋骨盛糞便，在眾人面前張口吞嚥，或者生吃魚和腐臭的肉，以此來增加自己的聲勢。或者赤身裸體，穿著破爛的衣服，誇耀自己的規矩。或者直來直去，不問不答。用各種各樣詭詐的手段誘騙沒有智慧的人，使他們相信，被迷惑而執著，想要擺脫也無法擺脫。內在則損害自己的身體，外在則導致家破人亡，禍及親戚鄰里。現在遭受各種痛苦，死後還要遭受地獄長夜的痛苦，生生世世障礙修道，沒有解脫的期限。這些都是世間可以親眼見到的，有什麼真實可言呢？愚鈍的貪愛啊！
【English Translation】 English version: Cloud. Although there is a defiled mind, its constant and unchanging nature remains. The Venerable Fazang said: 'The different views of sentient beings are not false, so they can aspire to attain Buddhahood from the state of ordinary beings. If these different views were false, then they would never be able to go from ordinary beings to the true Buddha-land.' Why? Because the realm of sentient beings is the realm of Buddha, and the realm of Buddha is the realm of sentient beings. Therefore, from the ordinary to the saintly, from the saintly manifesting as the ordinary, there is only a difference in name, and the nature of the one body is不動(immovable). However, this Zong Jing Lu (Record of the Source Mirror) only discusses the 'One Reality'. Just as the Lotus Sutra takes the true aspect as its essence, this word 'Reality', although it universally encompasses all dharmas, because it is the nature of all dharmas, generally speaking, it does not distinguish between truth and falsehood. If we discuss it from the perspective of views and wisdom realization, then we must distinguish between superior and inferior, because the inclination and acceptance of emotions, and the depth of wisdom are different. The Profound Meaning of the Lotus Sutra says: 'The 正體(true essence) is profound and far-reaching, difficult to understand at once. Moreover, the names of evil and small easily confuse the 正大(correct and great).' Like fish eyes mixed among bright pearls, so it is necessary to distinguish between truth and falsehood, which requires six aspects of discernment: 1. Discernment based on ordinary beings; 2. Discernment based on external paths; 3. Discernment based on the small vehicle; 4. Discernment based on biased views; 5. Discernment based on metaphors; 6. Discernment based on enlightenment. 1. Discernment based on ordinary beings: The Shastra says: 'Secular classics also call 'real', referring to the reality of protecting the country and governing the family.' External paths also call 'real', referring to evil wisdom and biased understanding, considering it to be real. The small vehicle also calls 'real', referring to being tired of suffering and seeking cessation, taking partial truth as reality.' Like these and so on, there is only the name of 'real', but without its substantial meaning. Why? Because the妖術(demonic arts) and 幻術(illusionary arts) of the world also call themselves 'real', mostly鬼神(ghosts and spirits) bewitching people's magic. This magic enters people's hearts, causing them to be迷醉(bewildered),沉醉(intoxicated), and狂亂(deranged), self-boasting of goodness, thinking it surpasses reality. They innovate and disturb the masses, displaying strange scenes, such as using a skull to hold feces, opening their mouths to swallow in front of everyone, or eating raw fish and rotten meat to increase their momentum. Or naked, wearing tattered clothes, boasting of their rules. Or going straight, not asking or answering. Using all kinds of詭詐(deceitful) means to誘騙(entice) the unwise, causing them to believe, being迷惑(bewildered) and執著(attached), wanting to get rid of it is impossible. Inwardly, it harms their bodies, outwardly, it leads to family ruin and death, and misfortune extends to relatives and neighbors. Now suffering all kinds of pain, after death, they will suffer the long night of hell, obstructing the path of cultivation life after life, with no hope of liberation. These are all visible in the world, what reality can be discussed? Dull love!
論攝。若周孔經籍。治法禮法。兵法醫法。天文地理。八卦五行。世間墳典。孝以治家。忠以治國。各親其親。各子其子。敬上愛下。仁義揖讓。安於百姓。霸立社稷。若失此法。強者陵弱。天下燋遑。民無聊生。鳥不暇棲。獸不暇伏。若依此法。天下太平。牛馬內向。當知此法。乃是愛民治國。而稱為實。金光明經云。釋提桓因。種種勝論。即其義也。蓋十善意耳。修十善。上符天心。諸天歡喜。求天然報。此法為勝。故言勝論耳。又大梵天王說出欲論。即是修定。出欲淤泥。亦是愛論攝耳。世又方術。服藥長生。煉形易色。飛仙隱形者。稱此藥方。秘要真實。此亦愛論鈍使攝耳。二就外簡者。即是外道典籍也。若服藥求知。聰利明達。推尋道理。稱此藥方。為勝為實者。藥力薄知。不能鑒遠。觸藥則失。藥歇則失。亦非實也。若此間莊老。無為無慾。天真虛靜。息諸夸仙。棄世絕智等。直是虛無。其抱尚不出單四見外。何關聖法。縱令出單四見外。尚墮復四見中。見網中行。非解脫道。若外國論力。受梨唱募。撰五百明難。其一云。瞿曇為一究竟道。為眾多究竟道。佛言。但一究竟道。論力云。諸師各各說究竟道。佛指鹿頭。汝識其人不。論力言。識究竟道中。其為第一。佛言。若其得究竟道。云何自舍其道。為
【現代漢語翻譯】 現代漢語譯本 論『攝』。如果周公、孔子的經書典籍，關於治理的方法、禮儀法度，用兵的方法、醫療的方法，以及天文地理、八卦五行等世俗間的經典，用孝道來治理家庭，用忠誠來治理國家，各自親愛自己的親人，各自愛護自己的子女，尊敬長輩愛護下屬，講究仁義謙讓，使百姓安居樂業，國家得以建立。如果失去了這些法則，那麼強者就會欺凌弱者，天下就會動盪不安，人民無法安生，鳥兒沒有時間棲息，野獸沒有時間藏身。如果遵循這些法則，天下就會太平，牛馬也會向內耕作。應當知道這些法則，乃是愛護人民治理國家的方法，因此可以稱之為『實』。正如《金光明經》所說，『釋提桓因』（Śakro devānam indraḥ，帝釋天）的種種殊勝理論，就是這個意思。實際上就是修持十善業道，上合天心，諸天神歡喜，從而求得自然的福報。這種方法最為殊勝，所以說是『勝論』。另外，『大梵天王』（Mahābrahmā，色界初禪天之主）所說的出離慾望的理論，就是修習禪定，從慾望的泥潭中脫離出來，這也是用愛論來攝持的。世俗間還有一些方術，比如服用藥物以求長生不老，修煉形體改變容貌，成為可以飛昇的仙人或者隱身的人，他們聲稱這些藥方是秘而不宣且真實可靠的。這些也是用愛論來遲鈍地攝持的。 第二，關於對外來的簡擇。指的是外道的典籍。如果有人服用藥物以求增長智慧，變得聰明敏銳，從而能夠推究事理，並聲稱這些藥方是殊勝而真實的，那麼要知道，藥物的力量只能帶來淺薄的認知，不能夠洞察深遠的事物。一旦停止服藥，這種能力就會喪失。因此，這些藥方並非真實可靠。如果像莊子、老子那樣，主張無為無慾，迴歸天真虛靜，摒棄那些誇張的成仙之說，拋棄世俗的智慧等等，這些都只是虛無縹緲的東西，他們的思想境界甚至還跳不出『單四見』的範圍，又怎麼能與聖人的教法相提並論呢？即使他們的思想境界能夠超出『單四見』的範圍，仍然會落入『復四見』之中，在各種見解的羅網中行走，無法獲得解脫之道。如果像外國的論師那樣，接受『梨唱募』（Pṛthak-pṛthak，古印度外道的一種辯論方式），撰寫五百條詰難之詞，其中一條說：『瞿曇』（Gautama，釋迦牟尼佛的姓）所說的究竟道，是一條究竟道呢，還是多條究竟道？佛陀回答說：『只有一條究竟道。』論師指著鹿頭問道：『你認識這個人嗎？』論師說：『在究竟道中，他算是第一。』佛陀說：『如果他已經證得了究竟道，為什麼還要捨棄自己的道，去追求其他的道呢？』
【English Translation】 English version On 'Embracing'. If the classics of Zhou Gong and Confucius, methods of governance, ritual laws, methods of warfare, methods of medicine, as well as astronomy, geography, the Eight Trigrams and Five Elements, and secular classics, using filial piety to govern the family, using loyalty to govern the country, each loving their own relatives, each cherishing their own children, respecting superiors and loving subordinates, emphasizing benevolence, righteousness, and yielding, so that the people live in peace and the country can be established. If these laws are lost, then the strong will bully the weak, the world will be in turmoil, the people will not be able to live in peace, birds will not have time to perch, and beasts will not have time to hide. If these laws are followed, the world will be peaceful, and cattle and horses will turn inward to plow. It should be known that these laws are methods of loving the people and governing the country, and therefore can be called 'real'. Just as the 'Golden Light Sutra' says, the various excellent theories of 'Śakro devānam indraḥ' (釋提桓因, the lord of the gods), are of this meaning. In reality, it is cultivating the Ten Virtuous Deeds, conforming to the will of Heaven, pleasing the gods, and thus seeking natural blessings. This method is the most excellent, so it is called 'excellent theory'. In addition, the theory of liberation from desire spoken by 'Mahābrahmā' (大梵天王, the lord of the first dhyana heaven in the Form Realm), is the practice of meditation, escaping from the mire of desire, which is also embraced by the theory of love. In the secular world, there are also some techniques, such as taking medicine to seek longevity, cultivating the body to change appearance, becoming immortals who can ascend or people who can become invisible. They claim that these prescriptions are secret and reliable. These are also embraced by the theory of love in a dull way. Second, regarding external discernment. This refers to the scriptures of external paths. If someone takes medicine to seek increased wisdom, become intelligent and sharp, so as to be able to investigate principles, and claims that these prescriptions are excellent and real, then it should be known that the power of medicine can only bring shallow knowledge, and cannot discern distant things. Once the medicine is stopped, this ability will be lost. Therefore, these prescriptions are not real and reliable. If, like Zhuangzi and Laozi, they advocate non-action and non-desire, returning to naturalness and tranquility, abandoning those exaggerated claims of becoming immortals, abandoning worldly wisdom, etc., these are all just illusory things. Their realm of thought does not even go beyond the scope of 'single four views', so how can they be compared with the teachings of the saints? Even if their realm of thought can go beyond the scope of 'single four views', they will still fall into the 'repeated four views', walking in the net of various views, unable to obtain the path of liberation. If, like foreign debaters, they accept 'Pṛthak-pṛthak' (梨唱募, a type of debate in ancient India), and write five hundred questions of difficulty, one of which says: 'Gautama' (瞿曇, the surname of Śākyamuni Buddha)'s ultimate path, is it one ultimate path, or many ultimate paths? The Buddha replied: 'There is only one ultimate path.' The debater pointed to a deer's head and asked: 'Do you know this person?' The debater said: 'Among the ultimate paths, he is considered the first.' The Buddha said: 'If he has already attained the ultimate path, why would he abandon his own path to pursue other paths?'
我弟子耶。論力即悟。嘆佛法中。獨一究竟道。又如長爪云。一切論可破。一切語可轉。觀諸法實相。于久不得一法入心。釋論云。長爪執亦無見。又云。亦計不可說見。如斯流類。百千萬種。虛妄戲論。為惑流轉。見網浩然。邪智瀾漫。觸境生著。或時褶牒。有無為有。無有為無。乃至有非有非無為有。無非有非無為無。百千番牒。悉皆見倒。生死諸邊。非真實也。大涅槃經云。被無明枷。系生死柱。繞二十五有。不能得脫。即此義也。三就小簡者。聲聞法中。亦云離有離無。名聖中道。大集經云。拘鄰如沙門。最初獲得真實之知見。然小乘不運大悲。不濟眾生。功德力薄。不求作佛。不深窮實相。則智慧劣弱。雖云離有離無。名聖中道。乃以斷常二見邊真諦。為中道。無漏慧。名為見。證涅槃法。名為知。雖斷見思。除滅分段。而住草菴。非究竟理。對前生死有邊。即涅槃無邊。二俱可破可壞。非真實道故。不名實相也。四就偏簡者。諸大乘經。共二乘經人。帶方便說者。名字既同。義須分別。如摩訶衍中雲。三乘之人。同以無言說道斷煩惱。中論云。諸法實相。三人共得者。二乘之人。雖共稟無言說道。自求出苦。無大悲心。得空則止。鈍根菩薩亦爾。利根菩薩。大悲心。為物。深求實相。共實相者。智如螢火
【現代漢語翻譯】 現代漢語譯本： 我（佛）的弟子啊。如果從『力』的角度去理解，就能領悟。讚歎佛法中，這是唯一究竟的道路。又如長爪（Nakhala，一位論師）所說：『一切理論都可以被駁倒，一切言語都可以被轉化。』他觀察諸法的真實相狀，很久都無法找到一種法能夠進入內心。《釋論》中說，長爪也執著于『無』的見解。又說，他也計較於『不可說』的見解。像這樣的流派，成百上千種，都是虛妄的戲論，爲了迷惑眾生而流轉。見解之網浩瀚無邊，邪惡的智慧氾濫成災，接觸到外境就產生執著。有時反覆辯論，把『有』說成『無』，把『無』說成『有』，甚至把『非有非無』說成『有』，把『非無非非有』說成『無』。成百上千次地反覆辯論，全部都是顛倒的見解。生死輪迴的各種邊見，都不是真實的。正如《大涅槃經》所說：『被無明的枷鎖束縛，繫在生死的柱子上，圍繞著二十五有（二十五種存在狀態），不能得到解脫。』就是這個意思。 第三，就小乘進行簡別。在聲聞法中，也說離開『有』和『無』，稱為聖人的中道。《大集經》中說：『拘鄰如（Kaundinya，佛陀的五比丘之一）沙門，最初獲得了真實的知見。』然而小乘不運用大悲心，不救濟眾生，功德力量薄弱，不尋求成佛，不深入探究實相，因此智慧低下薄弱。雖然也說離開『有』和『無』，稱為聖人的中道，但那是把斷見和常見這兩種邊見的真諦，當作中道。把無漏的智慧，稱為『見』。把證得涅槃的法，稱為『知』。雖然斷除了見惑和思惑，消除了分段生死，但只是住在草菴里，不是究竟的道理。相對於前面的生死『有』邊，就是涅槃『無』邊。這兩種邊見都可以被駁倒和破壞，不是真實的道路，所以不稱為實相。 第四，就偏頗的說法進行簡別。諸大乘經典，和二乘經典，如果有人帶著方便之說，因為名字相同，所以必須加以區分。如《摩訶衍》中說：『三乘之人，同樣以無言說道斷煩惱。』《中論》中說：『諸法實相，三人共同證得。』二乘之人，雖然共同稟受無言說道，但只是自求解脫痛苦，沒有廣大的慈悲心，得到空性就停止不前。鈍根的菩薩也是這樣。利根的菩薩，以大悲心為出發點，爲了救度眾生，深入探求實相。所謂『共同證得實相』，他們的智慧就像螢火蟲的光芒一樣。
【English Translation】 English version: My disciples. If one understands from the perspective of 'power', one can realize it. Praising the Buddha's Dharma, this is the unique and ultimate path. Furthermore, as Nakhala (Nakhala, a debater) said, 'All theories can be refuted, and all words can be transformed.' He observed the true nature of all dharmas, but for a long time, he could not find a single dharma that could enter his mind. The Shastra says that Nakhala also clung to the view of 'non-existence'. It also says that he also argued for the view of 'unspeakable'. Such schools of thought, hundreds of thousands of kinds, are all false plays, revolving to delude sentient beings. The net of views is vast and boundless, and evil wisdom is rampant, generating attachments upon contact with external objects. Sometimes, they repeatedly debate, calling 'existence' as 'non-existence', and 'non-existence' as 'existence', even calling 'neither existence nor non-existence' as 'existence', and 'neither non-existence nor non-non-existence' as 'non-existence'. Repeatedly debating hundreds and thousands of times, all are inverted views. The various extreme views of samsara are not real. As the Mahāparinirvāṇa Sūtra says, 'Bound by the shackles of ignorance, tied to the pillar of samsara, revolving around the twenty-five existences (twenty-five states of being), unable to attain liberation.' This is the meaning. Third, distinguishing from the Small Vehicle. In the Śrāvakayāna, it is also said that leaving 'existence' and 'non-existence' is called the Middle Way of the saints. The Mahāsamnipāta Sūtra says, 'The Śramaṇa Kaundinya (Kaundinya, one of the Buddha's five first disciples) initially attained true knowledge and vision.' However, the Small Vehicle does not employ great compassion, does not save sentient beings, its power of merit is weak, it does not seek to become a Buddha, and it does not deeply investigate the true nature, so its wisdom is inferior and weak. Although it is also said that leaving 'existence' and 'non-existence' is called the Middle Way of the saints, it takes the truth of the two extreme views of eternalism and annihilationism as the Middle Way. It calls the un-outflow wisdom 'vision'. It calls the Dharma of attaining Nirvana 'knowledge'. Although it cuts off the delusions of views and thoughts, and eliminates the segmented samsara, it only dwells in a grass hut, which is not the ultimate principle. Relative to the 'existence' side of samsara, there is the 'non-existence' side of Nirvana. These two extreme views can be refuted and destroyed, and are not the true path, so they are not called true nature. Fourth, distinguishing from biased statements. The various Mahāyāna sutras, and the sutras of the Two Vehicles, if someone speaks with expedient means, because the names are the same, they must be distinguished. As the Mahāyāna says, 'The people of the Three Vehicles all use the wordless way to cut off afflictions.' The Mūlamadhyamakakārikā says, 'The true nature of all dharmas is attained by the three.' The people of the Two Vehicles, although they all receive the wordless way, only seek to liberate themselves from suffering, without great compassion, and stop when they attain emptiness. Dull-rooted Bodhisattvas are also like this. Sharp-rooted Bodhisattvas, with great compassion as their starting point, deeply seek the true nature in order to save sentient beings. The so-called 'jointly attaining the true nature' means that their wisdom is like the light of a firefly.
。是故非實。不共實相。智如日光。是故為實。大涅槃經云。第一義空。名為智慧。二乘但空。空無智慧。菩薩得不但空。即中道慧。即此慧寂而常照。二乘但得其寂。不得寂照。故非實相。菩薩得寂。又得寂照。即是實相。見不空者。復有多種。一見不空。次第斷結。從淺至深。此乃相似之實。非正實也。二見不空。具一切法。初阿字門。則解一切義。即中即假即空。不一不異。無三無一。二乘但一即。別教但二即。圓具三即。三即真實相也。釋論云。何等是實相。謂菩薩入於一相。知無量相。無量相又入一相。二乘但入一相。不能知無量相。別教雖入一相。又入無量相。不能更入一相。利根菩薩。空。故入一相。即假。故知無量相。即中。更入一相。如此菩薩。深求智度大海。一心即三。是真實相體也。華嚴不共二乘。但約菩薩。三智次第得。亦非正實。不次第得者。是正實也。若方等中。四人得三智。三人為虛。一人為實。大品三慧。說三智。屬三人。前二不深求。淺而非實。后一人深求一心三智。是故是實。此經云。汝實我子。無復四三之人。十方諦求。更無餘乘。但一實相智。決了聲聞法。但說無上道。純是一實體也。大涅槃經云。一實諦者。則無有有無。有無無二故。名一實諦。又一實諦。名無虛偽。又
【現代漢語翻譯】 現代漢語譯本： 因此它不是真實的。它不與實相共有。智慧像陽光一樣，因此是真實的。《大涅槃經》說，第一義空（paramārtha-śūnyatā，最高的空性），名為智慧。二乘（śrāvaka-yāna和pratyekabuddha-yāna，聲聞乘和緣覺乘）只有空，空中沒有智慧。菩薩（bodhisattva，覺有情）得到的不僅是空，而是中道慧（madhyamaka-prajñā，中觀智慧）。這種智慧寂靜而常照。二乘只得到寂靜，得不到寂照，所以不是實相。菩薩得到寂靜，又得到寂照，這就是實相。見到不空（aśūnyatā，非空性）的人，還有多種情況。一種是見到不空，次第斷結（kleśa，煩惱），從淺到深。這只是相似的真實，不是真正的真實。另一種是見到不空，具足一切法。最初的阿字門（ā-kāra-mukha，梵文字母'阿'所代表的法門），就能理解一切義，即中（madhyama，中道）、即假（prajñapti，假名）、即空（śūnyatā，空性），不一不異，無三無一。二乘只是一即，別教（pṛthag-jana， पृथग्जन，凡夫）只是二即，圓教（pūrṇa-buddha，圓滿佛）具足三即。三即是真實相。釋論說，什麼是實相？就是菩薩進入一相（eka-lakṣaṇa，一相），知道無量相（aprameya-lakṣaṇa，無量相），無量相又進入一相。二乘只進入一相，不能知道無量相。別教雖然進入一相，又進入無量相，不能再進入一相。利根菩薩，因為空，所以進入一相；因為假，所以知道無量相；因為中，再進入一相。這樣的菩薩，深入尋求智慧的海洋，一心即三（tri-kāya，三身），是真實相的本體。《華嚴經》不共二乘，只是說菩薩三智（tri-vidyā，三種智慧）次第得到，也不是真正的真實。不次第得到，才是真正的真實。如果在方等經中，四人得到三智，三人是虛妄的，一人是真實的。《大品般若經》的三慧（tri-prajñā，三種智慧），說三智，屬於三人，前二人不深入尋求，淺薄而不是真實的，后一人深入尋求一心三智，所以是真實的。此經說，『你確實是我的兒子，沒有四三之人，十方尋求，更沒有其他乘，只有一實相智（eka-lakṣaṇa-jñāna，一實相智），決斷了聲聞法，只說無上道（anuttara-mārga，無上道），純粹是一個實體。《大涅槃經》說，一實諦（eka-satya，一實諦）就是沒有有無，有無沒有二元性，所以名為一實諦。又一實諦，名為沒有虛偽。
【English Translation】 English version: Therefore, it is not real. It does not share the true nature of reality. Wisdom is like sunlight; therefore, it is real. The Mahāparinirvāṇa Sūtra says that the 'first principle of emptiness' (paramārtha-śūnyatā) is called wisdom. The Two Vehicles (śrāvaka-yāna and pratyekabuddha-yāna) only have emptiness; in emptiness, there is no wisdom. The bodhisattva obtains not only emptiness but also the wisdom of the Middle Way (madhyamaka-prajñā). This wisdom is tranquil and constantly illuminating. The Two Vehicles only obtain tranquility; they do not obtain tranquil illumination; therefore, it is not the true nature of reality. The bodhisattva obtains tranquility and also obtains tranquil illumination; this is the true nature of reality. Those who see non-emptiness (aśūnyatā) have various situations. One is seeing non-emptiness and gradually severing afflictions (kleśa) from shallow to deep. This is only a similar reality, not the true reality. Another is seeing non-emptiness and possessing all dharmas. The initial 'A' letter gate (ā-kāra-mukha) can understand all meanings, which are the Middle Way (madhyama), provisional designation (prajñapti), and emptiness (śūnyatā), neither one nor different, without three or one. The Two Vehicles are only one identity; the Separate Teaching (pṛthag-jana) is only two identities; the Perfect Teaching (pūrṇa-buddha) possesses three identities. The three identities are the true nature of reality. The commentary says, 'What is the true nature of reality?' It is when a bodhisattva enters one characteristic (eka-lakṣaṇa) and knows countless characteristics (aprameya-lakṣaṇa), and countless characteristics enter one characteristic again. The Two Vehicles only enter one characteristic and cannot know countless characteristics. Although the Separate Teaching enters one characteristic and also enters countless characteristics, it cannot enter one characteristic again. Sharp-witted bodhisattvas, because of emptiness, enter one characteristic; because of provisional designation, they know countless characteristics; because of the Middle Way, they enter one characteristic again. Such bodhisattvas deeply seek the ocean of wisdom, and one mind is three (tri-kāya), which is the essence of the true nature of reality. The Avataṃsaka Sūtra does not share with the Two Vehicles; it only speaks of bodhisattvas obtaining the three wisdoms (tri-vidyā) in sequence, which is also not the true reality. Obtaining them non-sequentially is the true reality. If, in the Vaipulya Sūtras, four people obtain the three wisdoms, three are false, and one is real. The three wisdoms (tri-prajñā) in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra speak of the three wisdoms belonging to three people. The first two do not seek deeply, are shallow, and are not real. The last one deeply seeks the one mind with three wisdoms; therefore, it is real. This sūtra says, 'You are truly my son, and there are no four or three kinds of people. Seeking in the ten directions, there is no other vehicle, only the one true nature of reality wisdom (eka-lakṣaṇa-jñāna), which decisively understands the śrāvaka teachings and only speaks of the unsurpassed path (anuttara-mārga), purely one entity.' The Mahāparinirvāṇa Sūtra says that the one true reality (eka-satya) is without existence or non-existence; existence and non-existence are not dual; therefore, it is called the one true reality. Furthermore, the one true reality is called without falsehood.
一實諦。無有顛倒。又一實諦。非魔所說。又一實諦。名常樂我凈。常樂我凈。無空假中之異。異則為二。二故非一實諦。一實諦即空即假即中。無異無二故。名一實諦。若有三異。即為虛偽。虛偽之法。不名一實諦。無三異故。即一實諦。若異即是顛倒。顛倒未破。非一實諦。無三異故。無顛倒。無顛倒故。名一實諦。異者不名一乘。三法不異。具足圓滿。名為一乘。是乘高廣。眾寶莊校。故名一實諦。魔雖不證別異空假。而能說別異空假。若空假中不異者。魔不能說。魔不能說。名一實諦。若空假中。異者。名顛倒。不異者。名不顛倒。不顛倒故。無煩惱。無煩惱故。名為凈。無煩惱則無業。無業故名為我。無業故無報。無報故名樂。無報則無生死。無生死則名常。常樂我凈。名一實諦。一實諦者。即是實相。實相者。即經之正體也。如是實相。即空。即假。即中。即空故。破一切凡夫愛論。一切外道見論。即假故。破三藏四門小實。破三人共見小實。即中故。破次第偏實。無復諸顛倒小偏等因果四諦之法。亦無小偏等三寶之名。唯有實相因果四諦三寶。宛然具足。亦具諸方便因果四諦三寶。何以故。實相是法界海故。唯此三諦。即真實相也。又開次第之實。即是圓實。證道。是同故。又開三人共得實。深求即到
【現代漢語翻譯】 現代漢語譯本： 一實諦（唯一真實的真理）。沒有顛倒。又一實諦。不是魔所說的。又一實諦。名為常樂我凈（永恒的喜樂，真我，純凈）。常樂我凈。沒有空、假、中（空性，假有，中道）的差異。有差異就是二。因為是二，所以不是一實諦。一實諦即是空、即是假、即是中。沒有差異，沒有二元對立，所以名為一實諦。如果有三種差異，那就是虛偽。虛偽的法，不稱為一實諦。沒有三種差異，就是一實諦。如果有差異，那就是顛倒。顛倒沒有破除，就不是一實諦。沒有三種差異，就沒有顛倒。沒有顛倒，所以名為一實諦。有差異就不能稱為一乘（唯一解脫之道）。空、假、中三法不異，具足圓滿，名為一乘。這個乘高大寬廣，用各種珍寶裝飾，所以名為一實諦。魔雖然不能證得空、假、中的差別，卻能說出空、假、中的差別。如果空、假、中沒有差別，魔就不能說。魔不能說，名為一實諦。如果空、假、中有差別，就名為顛倒。沒有差別，就名為不顛倒。不顛倒，就沒有煩惱。沒有煩惱，就名為凈。沒有煩惱就沒有業。沒有業，所以名為我。沒有業就沒有報應。沒有報應，所以名為樂。沒有報應就沒有生死。沒有生死，就名為常。常樂我凈，名一實諦。一實諦，就是實相（事物的真實面貌）。實相，就是經的正體。這樣的實相，即是空，即是假，即是中。即是空，所以破除一切凡夫的愛論，一切外道的見論。即是假，所以破除三藏四門的小實，破除三人共見的小實。即是中，所以破除次第偏實。不再有各種顛倒的小、偏等因果四諦（苦、集、滅、道）之法，也沒有小、偏等三寶（佛、法、僧）之名。只有實相因果四諦三寶，完全具足。也具足各種方便因果四諦三寶。為什麼呢？因為實相是法界海。只有這三諦，才是真實相。又開啟次第之實，就是圓實。證道，是相同的。又開啟三人共同證得的實，深入探求就能到達。
【English Translation】 English version: The One True Reality. There is no inversion. Moreover, the One True Reality is not what demons speak of. Furthermore, the One True Reality is named Eternity, Bliss, Self, and Purity (Nitya, Sukha, Atman, and Subha). Eternity, Bliss, Self, and Purity have no difference between Emptiness, Provisional Existence, and the Middle Way (Sunyata, Prajna, Madhyama). Difference implies duality. Because of duality, it is not the One True Reality. The One True Reality is Emptiness, is Provisional Existence, is the Middle Way. Without difference, without duality, therefore it is named the One True Reality. If there are three differences, then it is falsehood. Falsehood is not named the One True Reality. Without three differences, it is the One True Reality. If there is difference, it is inversion. If inversion is not overcome, it is not the One True Reality. Without three differences, there is no inversion. Without inversion, it is named the One True Reality. Difference is not named the One Vehicle (Ekayana). The three dharmas (Emptiness, Provisional Existence, and the Middle Way) are not different, complete and perfect, named the One Vehicle. This vehicle is high and vast, adorned with various treasures, therefore it is named the One True Reality. Although demons cannot realize the difference between Emptiness and Provisional Existence, they can speak of the difference between Emptiness and Provisional Existence. If Emptiness, Provisional Existence, and the Middle Way are not different, demons cannot speak. Demons cannot speak, named the One True Reality. If Emptiness, Provisional Existence, and the Middle Way are different, it is named inversion. If not different, it is named non-inversion. Without inversion, there is no affliction. Without affliction, it is named Purity. Without affliction, there is no karma. Without karma, it is named Self. Without karma, there is no retribution. Without retribution, it is named Bliss. Without retribution, there is no birth and death. Without birth and death, it is named Eternity. Eternity, Bliss, Self, and Purity, named the One True Reality. The One True Reality is the True Aspect (Reality as it is). The True Aspect is the true essence of the Sutra. Such True Aspect is Emptiness, is Provisional Existence, is the Middle Way. Because it is Emptiness, it destroys all the love theories of ordinary people, all the view theories of external paths. Because it is Provisional Existence, it destroys the small reality of the Four Gates of the Three Baskets (Tripitaka), destroys the small reality commonly seen by the three types of people. Because it is the Middle Way, it destroys the gradual biased reality. There are no longer the inverted small, biased, etc., Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga) of cause and effect, nor the names of the small, biased, etc., Three Jewels (Buddha, Dharma, Sangha). Only the True Aspect Four Noble Truths and Three Jewels of cause and effect are completely present. Also present are the various expedient means Four Noble Truths and Three Jewels of cause and effect. Why? Because the True Aspect is the ocean of the Dharma Realm. Only these three truths are the true aspect. Moreover, opening the gradual reality is the perfect reality. Realizing the path is the same. Moreover, opening the reality commonly attained by the three types of people, deep seeking will lead to arrival.
底故。又開三藏三實。決了聲聞法。又開諸見論實。于見不動。而修道品故。又開諸愛論實。魔界即佛界故。行於非道。通達佛道。一切諸法中。悉有安隱性。即絕待明實。是經體也。五譬簡者。今借三喻。正顯偽真。兼明開合破會等意。一譬三獸渡河。同入於水。三獸有強弱。河水有底岸。兔馬力弱。雖濟彼岸浮淺不深。又不到底。大象力強俱得底岸。三獸喻三人。水喻即空。底喻不空。二乘智少。不能深求。喻如兔馬。菩薩智深。喻如大象。水軟喻空。同見於空。不見不空。底喻實相。菩薩獨到。智者見空。及與不空。到又二種。小象但到底泥。大象深到實土。別智雖見不空。歷別非實。圓不空。窮顯真實。如是喻者。非但簡破兔馬二乘非實。亦簡小象不空非實。乃取大象不空。為此經體也。此約空中共為真諦。作如此簡也。二譬頗梨如意。兩珠相似。形類欲同。而頗梨但空。不能雨寶。如意珠亦雨寶。頗梨無寶。以喻偏空。如意能雨。以喻中道。此就有無合為俗。簡偽顯真。今經體同如意也。又但約一如意珠為譬者。得珠不知力用。唯珠而已。智者得之。多有所獲。二乘得空。證空休息。菩薩得空。方便利益。普度一切。此就含中真諦。簡其得失也。今經如智者得如意珠。以為經體。三譬如礦石中金。愚夫無識
【現代漢語翻譯】 現代漢語譯本： 底故（原因）。又開三藏（Sānzàng，佛教經典的總稱）三實（三種真實），決了聲聞法（Śrāvakayāna，小乘佛法）。又開諸見論實，于見不動，而修道品（Mārgāṅga，八正道）故。又開諸愛論實，魔界（Māra-kṣetra，惡魔的領域）即佛界（Buddha-kṣetra，佛的領域）故。行於非道，通達佛道。一切諸法中，悉有安隱性，即絕待明實（超越相對的絕對真實）。是經體也。 五譬簡者，今借三喻，正顯偽真，兼明開合破會等意。一譬三獸渡河，同入於水。三獸有強弱，河水有底岸。兔馬力弱，雖濟彼岸浮淺不深，又不到底。大象力強俱得底岸。三獸喻三人，水喻即空（Śūnyatā，空性），底喻不空。二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）智少，不能深求，喻如兔馬。菩薩（Bodhisattva，菩薩）智深，喻如大象。水軟喻空，同見於空，不見不空。底喻實相（Tathatā，真如實相）。菩薩獨到。智者見空，及與不空。到又二種，小象但到底泥，大象深到實土。別智雖見不空，歷別非實。圓不空，窮顯真實。如是喻者，非但簡破兔馬二乘非實，亦簡小象不空非實，乃取大象不空，為此經體也。此約空中共為真諦（Paramārtha-satya，勝義諦），作如此簡也。 二譬頗梨（Sphatika，水晶）如意（Cintāmaṇi，如意寶珠），兩珠相似，形類欲同。而頗梨但空，不能雨寶。如意珠亦雨寶。頗梨無寶，以喻偏空。如意能雨，以喻中道（Madhyamā-pratipad，中道）。此就有無合為俗（Saṃvṛti-satya，世俗諦），簡偽顯真。今經體同如意也。又但約一如意珠為譬者，得珠不知力用，唯珠而已。智者得之，多有所獲。二乘得空，證空休息。菩薩得空，方便利益，普度一切。此就含中真諦，簡其得失也。今經如智者得如意珠，以為經體。三譬如礦石中金，愚夫無識
【English Translation】 English version: The reason why. Furthermore, it opens up the three realities of the Tripiṭaka (Sānzàng, the collection of Buddhist scriptures), resolving the Śrāvakayāna (the Vehicle of Hearers). It also opens up the reality of various views, remaining unmoved in views, and thus cultivating the Mārgāṅga (the Eightfold Path). It also opens up the reality of various attachments, for the realm of Māra (Māra-kṣetra, the realm of demons) is none other than the realm of Buddha (Buddha-kṣetra, the realm of Buddhas). Acting in the non-path, one penetrates the Buddha-path. In all dharmas, there is complete peace and security, which is the absolute and clear reality. This is the essence of the scripture. Regarding the five analogies for discernment, we now borrow three metaphors to correctly reveal the false and the true, while also clarifying the meanings of opening, combining, breaking, and uniting. The first metaphor is of three animals crossing a river, all entering the water. The three animals have varying strengths, and the river has a bottom and a shore. The rabbit and the horse are weak, and although they cross to the other shore, it is shallow and not deep, and they do not reach the bottom. The elephant is strong and reaches both the bottom and the shore. The three animals represent three types of people, the water represents Śūnyatā (emptiness), and the bottom represents non-emptiness. The two vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle) have little wisdom and cannot seek deeply, like the rabbit and the horse. The Bodhisattva (Bodhisattva, an enlightened being) has deep wisdom, like the elephant. The softness of the water represents emptiness, and they all see emptiness, but they do not see non-emptiness. The bottom represents Tathatā (suchness, the true nature of reality). Only the Bodhisattva reaches it. The wise see both emptiness and non-emptiness. There are two kinds of reaching: the small elephant only reaches the muddy bottom, while the large elephant deeply reaches the real earth. Separate wisdom, although seeing non-emptiness, is distinct and not real. Complete non-emptiness fully reveals reality. This metaphor not only distinguishes and refutes the non-reality of the rabbit and horse of the two vehicles, but also distinguishes the non-reality of the small elephant's non-emptiness, and takes the large elephant's non-emptiness as the essence of this scripture. This is based on emptiness and non-emptiness together as Paramārtha-satya (ultimate truth), making such a distinction. The second metaphor is of Sphatika (crystal) and Cintāmaṇi (wish-fulfilling jewel), two jewels that are similar, with forms and types that seem the same. However, the crystal is only empty and cannot rain treasures. The wish-fulfilling jewel can rain treasures. The crystal has no treasure, representing partial emptiness. The wish-fulfilling jewel can rain treasures, representing Madhyamā-pratipad (the Middle Way). This combines existence and non-existence as Saṃvṛti-satya (conventional truth), distinguishing the false and revealing the true. The essence of this scripture is like the wish-fulfilling jewel. Furthermore, using only one wish-fulfilling jewel as a metaphor, one who obtains the jewel does not know its power and only has the jewel itself. The wise who obtain it gain much. The two vehicles obtain emptiness, realize emptiness, and rest. The Bodhisattva obtains emptiness, uses skillful means for benefit, and universally liberates all beings. This is based on the true reality contained within, distinguishing gain and loss. This scripture is like the wise obtaining the wish-fulfilling jewel, taking it as the essence of the scripture. The third metaphor is like gold in ore, which the foolish do not recognize.
。視之謂石。擲在糞穢。都不領錄。賈客得之。镕出其金。保重而已。金匠得之。造作種種釵釧環珰。仙客得之。煉為金丹。飛天入地。捫摸日月。變通自在。愚人喻一切凡夫。雖具實相。不知修習。賈客喻二乘。但斷煩惱礦。保即空金。更無所為。金匠喻別教菩薩。善巧方便。知空非空。出假化物。莊嚴佛土。成就眾生。仙客喻圓教菩薩。即事而真。初發心時。便成正覺。得一身無量身。普應於一切。今經但取金丹實相。以為體也。就同而為喻。從初至后。同是于金。凡夫圓教。俱是實相也。就異為喻者。初石異金。次金異器。器異丹。丹色凈徹。類若清油。柔軟妙好。豈同镮釧。狀乖色別。故不一種。此就與奪破會。簡其得失。引此三喻者。前喻根性。根性有淺深。淺得其空。深得其假。又得其中。次喻三情。初情但出苦。不志求佛道。見真即息。次情歷別不能圓修。後者廣大遍法界求。第三喻三方便。二乘方便少。守金而住。別教方便弱上能嚴飾營生。圓教方便深。故能吞云納漢。今明此經實相之體。如大象得底。堅不可壞。以譬體妙。圓珠普雨。譬其用妙。巧智成仙譬其宗妙。如此三譬。即是三德。不縱不橫。名為大乘。于大乘中。別指真性。以為經體。六就悟簡者。夫法相真正。誠如上說。行未會理。豈得
名諦。徒勞四說。逐語生迷。聞粖謂軟。聞雪謂冷。聞貝謂䩕。聞鵠謂動。終不能見乳之真色。情闇夜遊。何能見諦。叫喚求食。無有飽理。執己為實。余是妄語。此有彼無。是非互起。更益流動。云何名諦。若欲見諦。慚愧有差。若苦到懺悔。機感諸佛。禪慧開發。觀心明凈。信解虛融。爾時猶名闇中見杌彷彿不明。人木蟲塵。尚不了了。若能安忍。法愛不生。無明豁破。如明鏡。不動。凈水無波。魚石色像。任運自明。清凈心常一。如是尊妙人。則能見般若。金[鎞-囟+(奐-大)]抉眼。一指二指三指分明。爾時見色。言有亦是。言無亦是。云何為有。的的之色。與眼相應。諦諦之理。與智相稱。名之為有。云何為無。無堅冷軟動之相。名之為無。論云。一切實。一切非實。亦實亦不實。非實非不實。如是皆名諸法之實相。如舍利弗云。安住實智中。我定當作佛。為天人所敬。爾時乃可謂。永盡滅無餘。是名真實見體。故涅槃經云。八千聲聞。於法華經中見如來性。如秋收冬藏。更無所作。約理明無所作。此是究竟之理也。約教無所作。聞此教已。更不他聞也。約行無所作者。修此行已。更不改轍。如是等種種無所作義。略而言之。隨智妙悟。得見經體。當以隨智妙悟意。歷諸諦境中。節節有隨情。隨情智。
隨智種種分別。簡餘情想。唯取隨智明見經體也。
問。唯識正理。我法本空。眾生妄執我法二心。從何而起。
答。從六七二識。緣識所起。唯識論云。諸心心所。依他起故。亦如幻事。非真實有。為遣妄執心心所外實有境故。說唯有識。若執唯識真實有者。如執外境。亦是法執。然諸法執。略有二種。一者俱生。二者分別。俱生法執。無始時來。虛妄熏習內因力故。恒與身俱。不待邪教及邪分別。任運而轉。故名俱生。此有二種。一者常相續。在第七識。緣第八識。起自心相。執為實法。二者間斷。在第六識。緣識所變蘊處界相。或總或別。起自心相。執為實法。此二法執。細故難斷。后十地中。數數修習緣法空觀。方能除滅。分別法執。亦由現在外緣力故。非與身俱。要待邪教及邪分別。然後方起。故名分別。唯在第六意識中。有此亦二種。一緣邪教所說蘊處界相。起自心相。分別計度。執為實法。二緣邪師所說自性等相。起自心相。分別計度。執為實法。此二法執粗故易斷。入初地時。觀一切法。法空真如。即能除滅。如是所說一切法執。自心外法。或有或無。自心內法。一切皆有。是故法執。皆緣自心內法。一切皆有。是故法執。皆緣自心所現似法。執為實有。然似法相。從緣生故。是如幻有
【現代漢語翻譯】 現代漢語譯本： 隨順智慧進行種種分辨，去除多餘的情感和想法，只選取隨順智慧而顯現的明見作為經文的主體。 問：按照唯識的正確理論，我和法原本是空性的。眾生虛妄地執著於我和法這兩種心，是從哪裡產生的呢？ 答：是從第六識和第七識，緣取（攀緣）于第八識所顯現的境而產生的。《唯識論》中說，各種心和心所，都是依他而起的，就像幻術變現的事物一樣，並非真實存在。爲了遣除眾生虛妄執著於心和心所之外有真實存在的境，所以說一切唯有識。如果執著于唯識是真實存在的，就像執著于外境一樣，也是一種法執。然而，各種法執，大致有兩種：一是俱生法執，二是分別法執。俱生法執，從無始劫以來，由於虛妄的熏習所形成的內在力量，恒常與身體相伴隨，不需要依靠邪教和邪分別，自然而然地運轉，所以叫做俱生。這種俱生法執有兩種：一種是常相續的，存在於第七識中，緣取第八識，生起自心所現的相，執著為真實存在的法。另一種是間斷的，存在於第六識中，緣取識所變現的蘊、處、界之相，或者總的，或者分別的，生起自心所現的相，執著為真實存在的法。這兩種法執，因為細微所以難以斷除，需要在後十地中，反覆修習緣法空的觀想，才能消除滅盡。分別法執，也是由於現在外在因緣的力量，不是與身體相伴隨的，需要依靠邪教和邪分別，然後才會產生，所以叫做分別。這種法執只存在於第六意識中，也有兩種：一種是緣取邪教所說的蘊、處、界之相，生起自心所現的相，分別計度，執著為真實存在的法。另一種是緣取邪師所說的自性等相，生起自心所現的相，分別計度，執著為真實存在的法。這兩種法執，因為粗顯所以容易斷除，進入初地的時候，觀照一切法，法空真如，就能消除滅盡。像這樣所說的一切法執，自心之外的法，或者有，或者沒有，自心之內的法，一切都是有的。所以，法執，都是緣取自心所顯現的相似法，執著為真實存在的。然而，相似法的相，是從因緣而生的，所以是如幻般的存在。 （蘊（skandha）：構成經驗的五種成分，即色、受、想、行、識；處（āyatana）：感覺的來源，包括六根和六塵；界（dhātu）：構成要素，通常指十八界，即六根、六塵和六識；地（bhūmi）：菩薩修行的階段。）
【English Translation】 English version: Discriminating with wisdom in various ways, eliminating superfluous emotions and thoughts, only selecting the clear seeing that arises in accordance with wisdom as the main body of the scripture. Question: According to the correct principle of Consciousness-Only (Vijñānavāda), self and dharma are originally empty. From where do sentient beings' deluded attachments to the two minds of self and dharma arise? Answer: They arise from the sixth and seventh consciousnesses, originating from what is cognized (grasped) by the eighth consciousness. The Treatise on Consciousness-Only says, 'All minds and mental factors arise dependently, like illusory phenomena, and are not truly existent. To dispel the deluded attachment to truly existent objects outside of the mind and mental factors, it is said that everything is only consciousness. If one clings to the idea that Consciousness-Only is truly existent, it is like clinging to external objects, which is also a dharma attachment.' However, there are roughly two types of dharma attachment: the innate (sahaja) and the conceptual (parikalpita). Innate dharma attachment, from beginningless time, due to the power of internal causes from false habitual tendencies, constantly accompanies the body, does not rely on heretical teachings or conceptual discrimination, and operates spontaneously, hence it is called innate. This has two types: one is constantly continuous, residing in the seventh consciousness, grasping the eighth consciousness, giving rise to the appearance of one's own mind, and clinging to it as a real dharma. The other is intermittent, residing in the sixth consciousness, grasping the aggregates (skandha), sense bases (āyatana), and realms (dhātu) transformed by consciousness, either generally or specifically, giving rise to the appearance of one's own mind, and clinging to it as a real dharma. These two dharma attachments are difficult to sever because they are subtle, and can only be eliminated by repeatedly cultivating the contemplation of the emptiness of dharmas in the later ten grounds (bhūmi). Conceptual dharma attachment is also due to the power of external conditions in the present, does not accompany the body, and only arises after relying on heretical teachings and conceptual discrimination, hence it is called conceptual. This dharma attachment only exists in the sixth consciousness, and also has two types: one is grasping the aggregates, sense bases, and realms spoken of in heretical teachings, giving rise to the appearance of one's own mind, conceptually discriminating, and clinging to it as a real dharma. The other is grasping the characteristics of self-nature, etc., spoken of by heretical teachers, giving rise to the appearance of one's own mind, conceptually discriminating, and clinging to it as a real dharma. These two dharma attachments are easy to sever because they are coarse, and can be eliminated upon entering the first ground by contemplating all dharmas, the emptiness of dharmas, and Suchness (Tathatā). As such, all the dharma attachments spoken of, dharmas outside of one's own mind, either exist or do not exist, dharmas within one's own mind, all exist. Therefore, dharma attachments all grasp the appearance of dharmas similar to those manifested by one's own mind, clinging to them as truly existent. However, the appearance of similar dharmas arises from conditions, so it is like an illusion. (skandha: the five aggregates that constitute experience: form, feeling, perception, mental formations, and consciousness; āyatana: the sources of sensation, including the six sense organs and their corresponding objects; dhātu: elements, usually referring to the eighteen elements: the six sense organs, the six sense objects, and the six consciousnesses; bhūmi: the stages of a Bodhisattva's path.)
。所執實法。妄計度故。決定非有。故世尊說。慈氏當知。諸識所緣。唯識所現。依他起性。如幻事等。如是外道余乘。所執。離識我法。皆非實有。故心心所。決定不用外色等法。為所緣緣。緣用必依實有體故。釋云。若執唯識真實有者。如執外境。亦是法執者。由是理故。但應遣彼心外之境。同兔角無。能緣彼心。如幻事有。故少分不同。非謂即心。亦名實有。又夫心外執我執法者。有其兩種。一者如外道等。執離心等。別有一物。是常是一名之為我。此乃是妄計所執。其體都無。二者疏所緣緣。本質之法。能緣之心親緣之不著。亦名心外。此是依他。其體是有。
問。六七二識。執生我見。能起計處。於心內外。云何有無。
答。論云。如是所說一切我執。自心外蘊或有或無者。釋云。能緣緣不著處。皆名心外。第七計我心外唯有。第六計我心外之蘊。或是于無。論云。自心內蘊一切皆有者。親所緣也。不問即離。計為我者。影像必有。故無有少法能取少法。唯有自心還取自心。故皆緣蘊。此皆辯我所依也。論云。是故我執。皆緣無常五取蘊相。妄執為我者。結成前義。影像相分。必是蘊故。緣此為我。義顯大乘親緣。于無心不生也。成所緣緣。必有法故。論云。然諸蘊相從緣生故。是如幻有。妄
【現代漢語翻譯】 現代漢語譯本：他們所執著的真實法，是由於虛妄的計度而產生的，所以可以斷定它是不存在的。因此，世尊說：『彌勒（Maitreya），你應該知道，諸識所緣的對象，都只是識所顯現的，是依他起性（paratantra-svabhava），就像幻術變現的事物一樣。』像這樣，外道（tirthika）和其他乘所執著的離開識的『我』和『法』，都不是真實存在的。所以，心和心所（citta-caitta）絕對不會用外在的色等法作為所緣緣（alambana-pratyaya），因為緣用必定依賴於真實存在的自體。」 解釋說：『如果執著唯識是真實存在的，那就如同執著外境一樣，也是一種法執。』因為這個道理，所以應該否定心外之境，如同兔角一樣不存在。而能緣彼心，如同幻術變現的事物一樣存在，所以有少許不同。並非說心本身也是真實存在的。而且，凡是心外執著『我』和『法』的人，有兩種情況：一種是像外道等，執著離開心等，另外存在一個事物，是常住的，並稱之為『我』。這乃是妄計所執（parikalpita），其體性根本不存在。另一種是疏遠的所緣緣，本質之法，能緣之心親緣之不著，也稱為心外。這是依他起性，其體性是存在的。 問：第六識（mano-vijnana）和第七識（klista-manas），執著產生我見（atma-dristi），能夠發起計度的處所，對於心內和心外，如何存在或不存在？ 答：論中說：『像這樣所說的一切我執，對於自心外面的蘊（skandha），或者有，或者沒有。』解釋說：『能緣緣不執著的地方，都稱為心外。第七識計度『我』在心外是唯一存在的，第六識計度『我』在心外的蘊，或者是不存在的。』論中說：『自心內的蘊，一切都是存在的。』這是親所緣。不論是即蘊還是離蘊，計度為『我』的，影像必定存在。所以沒有少許法能夠取少許法，只有自心還取自心。所以都是緣蘊。這些都是在辨別『我』所依賴的基礎。論中說：『因此，我執都是緣于無常的五取蘊相（panca-upadana-skandha），虛妄地執著為『我』。』這是總結前面的意義。影像相分，必定是蘊，所以緣此為『我』。這顯示了大乘親緣于無心不生。成為所緣緣，必定有法。論中說：『然而諸蘊相是從因緣而生的，所以是如幻般存在的，虛妄的。』
【English Translation】 English version: The real dharmas they cling to are produced by false conceptualizations, so it can be determined that they do not exist. Therefore, the World-Honored One said: 'Maitreya, you should know that the objects of all consciousnesses are only manifestations of consciousness, are of dependent nature (paratantra-svabhava), like illusory things.' Like this, the 'self' and 'dharmas' that are clung to by non-Buddhists (tirthika) and other vehicles, which are separate from consciousness, are not truly existent. Therefore, mind and mental factors (citta-caitta) will definitely not use external forms and other dharmas as the object-condition (alambana-pratyaya), because the use of conditions must rely on a truly existent self-nature. The explanation says: 'If one clings to the idea that consciousness-only is truly existent, it is like clinging to external objects, which is also a dharma-clinging.' Because of this principle, one should negate the realm outside the mind, as non-existent as a rabbit's horn. But the mind that cognizes it exists like an illusion, so there is a slight difference. It is not to say that the mind itself is also truly existent. Moreover, those who cling to 'self' and 'dharmas' outside the mind have two situations: one is like non-Buddhists, clinging to something separate from the mind, which is permanent and called 'self'. This is a falsely imputed nature (parikalpita), whose essence does not exist at all. The other is the distant object-condition, the essence of the dharma, the mind that cognizes it is not attached to the close condition, and is also called outside the mind. This is the dependent nature, and its essence exists. Question: The sixth consciousness (mano-vijnana) and the seventh consciousness (klista-manas), clinging to the production of self-view (atma-dristi), the place where conceptualizations can arise, how do they exist or not exist in relation to inside and outside the mind? Answer: The treatise says: 'Like this, all the self-clinging that has been spoken of, in relation to the aggregates (skandha) outside one's own mind, either exist or do not exist.' The explanation says: 'The place where the object-condition does not cling is called outside the mind. The seventh consciousness conceptualizes that the 'self' exists only outside the mind, and the sixth consciousness conceptualizes that the aggregates outside the mind either do not exist.' The treatise says: 'The aggregates within one's own mind all exist.' This is the close object. Whether it is identical to or separate from the aggregates, the image of what is conceptualized as 'self' must exist. Therefore, no dharma can grasp another dharma, only the mind grasps itself. Therefore, they are all conditions of the aggregates. These are all distinguishing the basis on which the 'self' relies. The treatise says: 'Therefore, all self-clinging is conditioned by the impermanent aspects of the five aggregates of clinging (panca-upadana-skandha), falsely clinging to them as 'self'.' This is a summary of the previous meaning. The image-aspect must be an aggregate, so it is conditioned as 'self'. This shows that the close condition of the Great Vehicle does not arise without mind. Becoming the object-condition, there must be dharma. The treatise says: 'However, the aspects of the aggregates are produced from conditions, so they exist like illusions, falsely.'
所執我橫計度故。決定非有。又諸外道等。多於心王計為主宰。作者受者。由不能知本無自性。隨緣流轉故。大寶積經。佛言。迦葉。譬如咽塞病。即能斷命。如是迦葉。一切見中。唯有我見。即時能斷于智慧命。故知法我見者。違現量境。障法空智。人我見者。為生死根。斷智慧命。不入宗鏡。二患難消。
問。我法各以何為義。
答。我者。是主宰二義。我有自在力。宰割斷力。義同我故。主是我體。宰是我所。或是我用。法者。則是軌持。軌謂軌範。可生物解。持謂任持。不捨自相。
問。我是主宰義者。主宰二義。各屬何識。須知有我之病原。方施無我之妙藥。
答。主是俱生我。無分別故。屬第七識我。宰是分別我。有割斷故。屬第六識我。
問。凡有施為。無非我為主宰。云何言一切唯是識乎。
答。西天外道。多執身有神我。故能使身動作。若無神我。誰使身耶。龍樹菩薩破云。心是識相。自能使身。不待神也。如火效能燒物。非假於人。密嚴經云。阿賴耶識。恒與一切染凈之法。而作所依。是諸聖人。現法樂住三昧之境。人天等趣。諸佛國土。悉以為因。常以諸乘而作種性。若能了悟。即成佛道。一切眾生。有具功德。威力自在。乃至有生險難之處。阿賴耶識
【現代漢語翻譯】 現代漢語譯本：因為執著於我，橫加揣測，所以可以斷定『我』是不存在的。此外，許多外道等，大多認為心王（心識的主體）是主宰，是作者和受者。由於不能瞭解『我』本無自性，隨因緣流轉的道理。正如《大寶積經》中，佛說：『迦葉（佛弟子名）。譬如咽喉阻塞的疾病，能立即斷送性命。同樣，迦葉，在一切見解中，唯有我見，能立即斷送智慧之命。』所以，要知道執著於法我見的人，違背了現量之境（直接經驗的境界），障礙了法空的智慧。執著於人我見的人，是生死輪迴的根本，斷送智慧之命，不能進入宗鏡（禪宗的境界）。這兩種患難難以消除。
問：『我』和『法』各自的含義是什麼？
答：『我』的意思是主宰。『我』有自在的力量，有宰割決斷的力量，意義與『我』相同。『主』是『我』的本體，『宰』是『我』的作用，或者說是『我』的功能。『法』的意思是軌持。『軌』是軌範，可以使眾生產生理解。『持』是任持，不捨棄自身的相狀。
問：『我』是主宰的意思，那麼『主』和『宰』這兩種含義，分別屬於哪個識？要知道有『我』的病根，才能施用無『我』的妙藥。
答：『主』是俱生我（與生俱來的我執），沒有分別，屬於第七識（末那識）的『我』。『宰』是分別我（通過分別產生的我執），有割斷，屬於第六識（意識）的『我』。
問：凡是有所作為，無不是以『我』為主宰，為什麼說一切唯是識呢？
答：西天的外道，大多執著于身體里有神我，所以能夠使身體動作。如果沒有神我，是誰使身體動作呢？龍樹菩薩（佛教大乘中觀學派創始人）破斥說：心是識相，自然能夠使身體動作，不需要依賴神我。就像火的效能能夠燒東西，不需要藉助人。密嚴經說：阿賴耶識（第八識，含藏識），恒常與一切染污和清凈的法，作為所依。是諸聖人，現法樂住三昧（一種禪定境界）的境界，人天等趣（人道和天道），諸佛國土，都以阿賴耶識為因。常常以諸乘（各種修行方法）作為種性。如果能夠了悟阿賴耶識，就能成就佛道。一切眾生，具有功德，威力自在，乃至有生險難之處，都是阿賴耶識的作用。
【English Translation】 English version: Because of clinging to 'I' and making arbitrary speculations, it can be determined that 'I' does not exist. Furthermore, many non-Buddhist schools often consider the mind-king (the subject of consciousness) as the master, the agent, and the receiver. Because they cannot understand that 'I' has no inherent nature and transmigrates according to conditions. As stated in the Mahāratnakūṭa Sūtra (Great Treasure Heap Sutra), the Buddha said: 'Kāśyapa (name of a Buddha's disciple), just as a throat obstruction can immediately take life, so too, Kāśyapa, among all views, only the view of 'I' can immediately cut off the life of wisdom.' Therefore, know that those who cling to the Dharma-self view contradict the realm of direct experience and obstruct the wisdom of Dharma-emptiness. Those who cling to the personal-self view are the root of birth and death, cutting off the life of wisdom and preventing entry into the Mirror of the Source (a Zen Buddhist concept). These two afflictions are difficult to eliminate.
Question: What are the respective meanings of 'I' and 'Dharma'?
Answer: 'I' means mastery. 'I' has the power of freedom and the power of decisive judgment, the meaning is the same as 'I'. 'Master' is the substance of 'I', 'Judge' is the function of 'I', or the function of 'I'. 'Dharma' means standard and upholding. 'Standard' is a norm that can generate understanding in beings. 'Upholding' means maintaining, not abandoning its own characteristics.
Question: If 'I' means mastery, to which consciousness do the two meanings of 'master' and 'judge' belong respectively? One must know the root cause of the disease of 'I' in order to administer the wonderful medicine of no-'I'.
Answer: 'Master' is the co-arisen 'I' (the ego-attachment that comes with birth), without discrimination, belonging to the seventh consciousness (Manas-vijñāna). 'Judge' is the discriminating 'I' (the ego-attachment that arises through discrimination), with cutting off, belonging to the sixth consciousness (Vijnana).
Question: Whenever there is action, it is always with 'I' as the master. Why is it said that everything is only consciousness?
Answer: Non-Buddhists in India mostly cling to the idea that there is a divine self in the body, so it can make the body move. If there is no divine self, who makes the body move? Nāgārjuna (founder of the Madhyamaka school of Mahayana Buddhism) refutes this, saying: The mind is a form of consciousness, and it can naturally make the body move, without relying on a divine self. Just as the nature of fire can burn things, without relying on a person. The Ghanavyūha Sūtra (Dense Array Sutra) says: The Ālaya-vijñāna (eighth consciousness, storehouse consciousness) constantly serves as the basis for all defiled and pure dharmas. It is the realm of the dṛṣṭadharmasukhavihāra-samādhi (a state of meditative bliss) of the sages, the destinies of humans and gods, and the Buddha lands, all take the Ālaya-vijñāna as the cause. It constantly uses the various vehicles (various methods of practice) as seeds. If one can awaken to the Ālaya-vijñāna, one can achieve Buddhahood. All sentient beings have merit, power, and freedom, and even in places where there are dangers, it is the function of the Ālaya-vijñāna.
。恒住其中。作所依止。此是眾生無始時界諸業習氣。能自增長。亦能增長余之七識。由是凡夫執為所作。能作內我。諸仁者。意在身中。如風速轉。業風吹種。遍在諸根。七識同時。如浪而起。外道所計勝性。微塵。自在等。悉是清凈阿賴耶識。諸仁者。阿賴耶識。由先業力。及愛為因。成就世間若干品類。妄計之人。執為作者。楞伽經云。觀諸眾生。如死屍無知。以妄想故。見有往來。若離妄想。如彼死屍。無鬼入中。是知人亦如是。但有四大。無人入中。
大智度論問云。有出入氣。則是我相。視眴壽命心。苦樂愛憎精勤等。是我相。若無我。誰有是出入息。視眴壽命心。苦樂愛憎精勤等。當知有我在內動發。故壽命心。亦是我法。若無我。如牛無御。有我。故能制心入法。不為放逸。若無我者。誰制御心。受苦樂者是我。若無我者。為如樹木。則不應別苦樂。愛憎。精勤亦如是。我雖微細。不可以五情知。因是相故。可知為有。
答曰。是諸相。皆是識相。有識。則有出入息視眴壽命等。若識離身。則無。汝若云我常遍故。死人亦應有視眴出入息壽命等。複次出入息等。是色法。隨心風力。故動發。此是識相。非我相。壽命是心相應行。亦是識相。
問曰。若入無心定中。或眠無夢時。息
【現代漢語翻譯】 現代漢語譯本：它恒常存在其中，作為依靠和歸宿。這是眾生無始以來的界限，是各種業力和習氣的積累。它能自我增長，也能增長其餘七識。因此，凡夫執著它為所造作的，能動的主體，即內在的『我』。諸位仁者，意念在身中，像風一樣迅速流轉，業力的風吹動種子，遍佈在各個根識之中。七識同時生起，如同波浪一般。外道所計的勝性（Prakriti，宇宙的本源），微塵（ পরমাণু，物質的最小單位），自在天（Ishvara，宇宙的創造者）等，實際上都是清凈的阿賴耶識（Ālaya-vijñāna，藏識）。諸位仁者，阿賴耶識由於先前的業力以及愛慾作為原因，成就了世間各種品類。虛妄分別的人，執著它為作者。《楞伽經》說：『觀察眾生，如同死屍一樣沒有知覺，因為虛妄分別的緣故，看到有往來。如果離開虛妄分別，就像那死屍一樣，沒有鬼進入其中。』由此可知，人也是如此，只有四大（地、水、火、風），沒有人進入其中。 《大智度論》提問說：『有出入的氣息，這就是我的相狀。視（眼睛的活動），眴（眨眼），壽命，心，苦樂，愛憎，精勤等等，都是我的相狀。如果沒有我，誰會有這些出入氣息，視，眴，壽命，心，苦樂，愛憎，精勤等等呢？應當知道有我在內在動發它們。所以壽命和心，也是我的法。如果沒有我，就像牛沒有駕馭者一樣。因為有我，所以能夠控制心，進入佛法，不至於放逸。如果沒有我，誰來控制心呢？感受苦樂的是我，如果沒有我，就像樹木一樣，那就不應該有苦樂的分別。愛憎和精勤也是如此。我雖然微細，不能用五根感知，但是因為這些相狀的緣故，可以知道是有我的。』 回答說：『這些相狀，都是識的相狀。有識，才會有出入氣息，視，眴，壽命等等。如果識離開了身體，就沒有了。你如果說我是常遍的，那麼死人也應該有視，眴，出入氣息，壽命等等。再說，出入氣息等，是色法，隨著心的風力而動發。這是識的相狀，不是我的相狀。壽命是心相應行，也是識的相狀。』 提問說：『如果進入無心定中，或者睡眠沒有做夢時，氣息…
【English Translation】 English version: It constantly dwells within, serving as a reliance and refuge. This is the beginningless realm of beings, the accumulation of various karmas and habitual tendencies. It can increase itself and also increase the other seven consciousnesses. Therefore, ordinary people cling to it as the creator, the active agent, the inner 'self'. Noble ones, intention moves swiftly within the body like the wind, the wind of karma blows the seeds, spreading throughout the various sense faculties. The seven consciousnesses arise simultaneously, like waves. What the non-Buddhists consider as Prakriti (the origin of the universe), atoms (the smallest unit of matter), Ishvara (the creator of the universe), etc., are actually the pure Ālaya-vijñāna (storehouse consciousness). Noble ones, the Ālaya-vijñāna, due to past karmic forces and desire as the cause, accomplishes various categories of the world. Those who engage in false discrimination cling to it as the creator. The Laṅkāvatāra Sūtra says: 'Observe sentient beings as if they were corpses without awareness; because of false discrimination, they appear to come and go. If one is free from false discrimination, it is like that corpse, with no ghost entering it.' From this, it is known that humans are also like this, only consisting of the four great elements (earth, water, fire, and wind), with no one entering it. The Mahāprajñāpāramitāśāstra asks: 'Having incoming and outgoing breath, this is the characteristic of 'I'. Seeing (eye movements), blinking, lifespan, mind, suffering, joy, love, hate, diligence, etc., are all characteristics of 'I'. If there is no 'I', who would have these incoming and outgoing breaths, seeing, blinking, lifespan, mind, suffering, joy, love, hate, diligence, etc.? It should be known that there is an 'I' that internally activates them. Therefore, lifespan and mind are also my dharma. If there is no 'I', it is like an ox without a driver. Because there is an 'I', one can control the mind, enter the Dharma, and not be lax. If there is no 'I', who would control the mind? It is 'I' who experiences suffering and joy. If there is no 'I', like trees, there should be no distinction between suffering and joy. Love, hate, and diligence are also the same. Although 'I' is subtle and cannot be perceived by the five senses, because of these characteristics, it can be known that 'I' exists.' The answer is: 'These characteristics are all characteristics of consciousness. With consciousness, there will be incoming and outgoing breaths, seeing, blinking, lifespan, etc. If consciousness leaves the body, there will be none. If you say that 'I' is constant and pervasive, then dead people should also have seeing, blinking, incoming and outgoing breaths, lifespan, etc. Furthermore, incoming and outgoing breaths, etc., are form, moved by the wind force of the mind. This is a characteristic of consciousness, not a characteristic of 'I'. Lifespan is a mental concomitant, also a characteristic of consciousness.' The question is: 'If one enters a state of no-mind concentration, or when sleeping without dreams, breath...
亦出入有壽命。何以故。言皆是識相。
答曰。無心定等。識雖暫無。不久必還生。識不捨身故。有識時多。無識時少。是故名識相。如人出行。不得言其家無主。苦樂憎愛精勤等。是心相應。共緣隨心。行心有故便有。心無故便無。以是故是識相。非我相。又云。複次四大。及造色圍虛空。故名為身。是中內外入因緣和合。生識種。身得是種。和合。作種種事。言語坐起去來。空六種和合中。強名為男。強名為女。若六種是男。應有六男。不可以一作六六作一。既于地種中無男女相。乃至識種。亦無男女相。若各各中無。和合中亦無。如六狗各各不能生師子。和合亦不能生。無性故。
問。經說所有我見。一切皆緣五取蘊起。實我若無。云何得有憶識誦習恩怨等事。若實無我。憶識等事不成。誰為主宰。
答。五蘊之法。約眾生界說。情有邊事。以智推檢。五蘊俱空。經云。是身如聚沫。不可撮摩。即色蘊空。是身如泡。不得久立。即受蘊空。是身如焰從渴愛生。即想蘊空。是身如芭蕉。中無有堅。即行蘊空。是身如幻。從顛倒起。即識蘊空。五蘊既空。誰為主宰。所有分別。是妄識攀緣。言語去來。唯風力所轉。離情執外。中間唯有空性。故知我但有名。名亦無性。名體俱空。我法何有。唯識
【現代漢語翻譯】 現代漢語譯本：同樣，（眾生）的出入氣息也伴隨著壽命的長短。這是什麼原因呢？因為（眾生）所說的都是識相（vijñāna-saṃjñā，認識的表象）。
回答是：在無心定（acitta-samāpatti，無心禪定）等狀態下，識（vijñāna，意識）雖然暫時不存在，但不久必定會重新產生，因為識不會捨棄身體。因此，有識的時候多，無識的時候少，所以稱為識相。就像人出門在外，不能說他的家就沒有主人一樣。苦、樂、憎、愛、精勤等，都是與心相應的，共同緣於心而隨心而行。心存在，這些（現象）就存在；心不存在，這些（現象）就不存在。因此，這是識相，而不是我相（ātma-saṃjñā，自我的表象）。還有一種說法：此外，四大（catvāri mahābhūtāni，地、水、火、風）以及造色（rūpa，由四大產生的物質現象）圍繞著虛空，所以稱為身（kāya，身體）。在這身體中，內外諸入（āyatana，感覺器官和感覺對像）因緣和合，產生識種（vijñānabīja，意識的種子）。身體得到這些種子，和合在一起，做出種種事情，如言語、坐、起、去、來。空（śūnyatā，空性）與六種（六界：地、水、火、風、空、識）和合之中，勉強稱為男，勉強稱為女。如果六種是男，就應該有六個男；不能以一作六，也不能以六作一。既然在地種（pṛthivīdhātu，地界）中沒有男女相，乃至識種中也沒有男女相。如果各個（要素）中沒有，和合中也沒有。就像六隻狗各自不能生出獅子，和合在一起也不能生出獅子，因為沒有（獅子的）自性。
問：經中說，所有的我見（ātmadṛṣṭi，認為有我的見解），一切都是緣於五取蘊（pañca upādānaskandhāḥ，執取的五蘊）而生起。如果實我（ātman，真我）不存在，怎麼會有憶識（smṛti，記憶）、誦習（adhyayanas，學習）、恩怨（kṛtajñatā-akṛtajñatā，感恩和怨恨）等事情呢？如果實在沒有我，憶識等事情就無法成立，那麼誰是主宰呢？
答：五蘊（pañca skandhāḥ，色、受、想、行、識）之法，是就眾生界（sattvadhātu，眾生世界）而言說的，其中包含著有情（sattva，有情眾生）的種種邊見。用智慧去推究檢查，五蘊都是空（śūnya，空性）的。《經》中說：『這身體就像聚沫，不可觸控』，這就是色蘊（rūpaskandha，色蘊）空。『這身體就像水泡，不能長久存在』，這就是受蘊（vedanāskandha，受蘊）空。『這身體就像火焰，從渴愛（tṛṣṇā，渴求）而生』，這就是想蘊（saṃjñāskandha，想蘊）空。『這身體就像芭蕉樹，中間沒有堅實的東西』，這就是行蘊（saṃskāraskandha，行蘊）空。『這身體就像幻象，從顛倒（viparyāsa，錯誤的認知）而起』，這就是識蘊（vijñānaskandha，識蘊）空。五蘊既然都是空，誰又是主宰呢？所有的分別，都是妄識（mithyā-vijñāna，虛妄的意識）的攀緣。言語、去來，都只是風力所推動。脫離了情執（kleśa，煩惱）之外，中間唯有空性。所以知道我（ātman，自我）只是一個名稱，名稱也沒有自性，名稱和實體都是空。我法（ātma-dharma，自我和法）又有什麼存在呢？只有識（vijñāna，意識）存在。
【English Translation】 English version: Likewise, the incoming and outgoing breaths are also accompanied by the length of life. What is the reason for this? It is because all that is spoken of are aspects of consciousness (vijñāna-saṃjñā, perception of consciousness).
The answer is: In states such as the mindlessness samadhi (acitta-samāpatti, samadhi without mind), although consciousness (vijñāna, consciousness) is temporarily absent, it will inevitably be reborn soon, because consciousness does not abandon the body. Therefore, there is more time with consciousness than without consciousness, hence it is called an aspect of consciousness. It is like a person going out; one cannot say that his house has no owner. Suffering, joy, hatred, love, diligence, etc., are all corresponding to the mind, arising together and following the mind. If the mind exists, these (phenomena) exist; if the mind does not exist, these (phenomena) do not exist. Therefore, this is an aspect of consciousness, not an aspect of self (ātma-saṃjñā, perception of self). Furthermore, it is said: Moreover, the four great elements (catvāri mahābhūtāni, earth, water, fire, wind) and the derived matter (rūpa, material phenomena derived from the four elements) surround the void, hence it is called the body (kāya, body). Within this body, the internal and external sense bases (āyatana, sense organs and sense objects) come together through causes and conditions, giving rise to seeds of consciousness (vijñānabīja, seeds of consciousness). The body obtains these seeds, and together, they perform various actions, such as speech, sitting, standing, going, and coming. In the combination of emptiness (śūnyatā, emptiness) and the six elements (six realms: earth, water, fire, wind, space, consciousness), it is forcibly called male, forcibly called female. If the six elements are male, there should be six males; one cannot make six from one, nor six from one. Since there is no male or female aspect in the earth element (pṛthivīdhātu, earth realm), and even in the consciousness element, there is no male or female aspect. If there is none in each (element), there is also none in the combination. Just as six dogs cannot each give birth to a lion, nor can they give birth to a lion when combined, because there is no (lion's) inherent nature.
Question: The sutras say that all views of self (ātmadṛṣṭi, views that there is a self) arise from the five aggregates of clinging (pañca upādānaskandhāḥ, the five aggregates of clinging). If a real self (ātman, true self) does not exist, how can there be things like memory (smṛti, memory), learning (adhyayanas, learning), gratitude and resentment (kṛtajñatā-akṛtajñatā, gratitude and resentment)? If there is really no self, then things like memory cannot be established, so who is the master?
Answer: The teachings of the five aggregates (pañca skandhāḥ, form, feeling, perception, mental formations, consciousness) are spoken in relation to the realm of sentient beings (sattvadhātu, the world of sentient beings), which contains the various biased views of sentient beings (sattva, sentient beings). When examined with wisdom, all five aggregates are empty (śūnya, emptiness). The Sutra says: 'This body is like a mass of foam, which cannot be grasped,' which means that the aggregate of form (rūpaskandha, aggregate of form) is empty. 'This body is like a bubble, which cannot last long,' which means that the aggregate of feeling (vedanāskandha, aggregate of feeling) is empty. 'This body is like a flame, born from craving (tṛṣṇā, craving),' which means that the aggregate of perception (saṃjñāskandha, aggregate of perception) is empty. 'This body is like a banana tree, with nothing solid inside,' which means that the aggregate of mental formations (saṃskāraskandha, aggregate of mental formations) is empty. 'This body is like an illusion, arising from inversion (viparyāsa, wrong cognition),' which means that the aggregate of consciousness (vijñānaskandha, aggregate of consciousness) is empty. Since the five aggregates are all empty, who is the master? All discriminations are the clinging of false consciousness (mithyā-vijñāna, false consciousness). Speech, going, and coming are all driven by the force of the wind. Apart from emotional attachments (kleśa, afflictions), there is only emptiness in between. Therefore, it is known that the self (ātman, self) is just a name, and the name has no inherent nature. The name and the entity are both empty. What existence is there for self and dharma (ātma-dharma, self and dharma)? Only consciousness (vijñāna, consciousness) exists.
論云。又諸所執。實有。我體。為有作用。為無作用。若有作用。如手足等。應是無常。若無作用。如兔角等。應非實我。故所執我。二俱不成。又憶識等事。皆從本識熏習之力而得成就。乃至所執實我。既常無變。后應如前。是事非有。前應如后。是事非無。以後與前。體無別故。若謂我用。前後變易。非我體者。理亦不然。用不離體。應常有故。體不離用。應非常故。然諸有情。各有本識。一類相續任持種子。與一切法更互為因。熏習力故。得有如是憶識等事。故寶積經偈云。法同草木無覺知。若離於心不可得。眾生自性無所有。一切諸法亦如是。若現在陰入界。是念念不住。何以故。世法無有一念住者。若有一念。是一念中住。亦有生住滅。是生住滅。亦復不住。如生住滅中。有內外陰界入。是內外陰界入。亦有生住滅。若如是不住者。即是非我。非我所。又佛言。從本已來。無我無人。無有丈夫。但是內心見有我人。內心起時。彼已害我。即名為害。乃至是中。無有一法。和合聚集。決定成就。得名為佛。名法。名僧。名父。名母。名阿羅漢。定可取者。又頌云。俯仰屈申立去來。瞻視言語中無實。風依識故有所作。是識滅相念念無。彼此男女有我心。無智慧故妄見有。骨鎖相連皮肉覆。機關動作如木人。內
【現代漢語翻譯】 現代漢語譯本：論中說：『此外，你們所執著的，真實存在的『我』（ātman），是有作用的呢？還是沒有作用的呢？』如果它有作用，就像手腳等一樣，應該是無常的。如果它沒有作用，就像兔角等一樣，應該不是真實的『我』。所以，你們所執著的『我』，兩種情況都不成立。 此外，憶念、識別等事情，都是從根本識（ālaya-vijñāna）的熏習力量而成就的。乃至你們所執著的真實『我』，既然是恒常不變的，那麼後來應該和先前一樣，這件事就不可能存在；先前應該和後來一樣，這件事就不可能不存在。因為後來和先前，本體沒有區別。如果說『我』的作用，前後有變化，但不是『我』的本體，這個道理也是不成立的。作用不離開本體，『我』應該恒常存在；本體不離開作用，『我』應該不是恒常的。然而，各個有情眾生，都有各自的根本識，同一類相續不斷地任持著種子（bīja），與一切法互相為因，由於熏習的力量，才會有這樣的憶念、識別等事情。所以，《寶積經》（Ratnakūṭa Sūtra）的偈頌說：『法如同草木一樣沒有感覺和知覺，如果離開心就無法得到。眾生的自性本來就什麼都沒有，一切諸法也是這樣。』 如果現在的陰（skandha）、入（āyatana）、界（dhātu），是念念不住的，為什麼呢？因為世間法沒有一念是停留的。如果有一念是停留的，那麼這一念中也有生、住、滅，而這生、住、滅，也同樣是不停留的。就像生、住、滅中，有內外陰、界、入，這內外陰、界、入，也有生、住、滅。如果像這樣不住留，那就不是『我』，也不是『我所』（所有物）。 而且佛說：『從本來就沒有『我』、沒有人，沒有丈夫。只是內心見到有『我』、有人。內心生起時，他們已經傷害了我，這就叫做傷害。』乃至這裡面，沒有一種法，和合聚集，能夠決定成就，可以叫做佛、法、僧、父、母、阿羅漢，是可以執取的。 又有頌說：『俯仰、屈伸、站立、行走、瞻視、言語中沒有真實。風依靠識的緣故有所作為，這個識的滅相是念念不住的。彼此男女有『我』的心，因為沒有智慧的緣故妄見有『我』。骨鎖相連，皮肉覆蓋，機關動作如同木偶人。』
【English Translation】 English version: The treatise says: 'Furthermore, regarding your adherence to a truly existing 'self' (ātman), does it have function or is it without function?' If it has function, like hands and feet, it should be impermanent. If it is without function, like rabbit horns, it should not be a real 'self'. Therefore, your adherence to a 'self' is untenable in both cases. Moreover, things like memory and recognition are all accomplished through the power of habituation from the fundamental consciousness (ālaya-vijñāna). Even the real 'self' that you cling to, since it is constant and unchanging, should be the same later as it was before, which is impossible; it should be the same before as it is later, which is impossible not to be. Because the later and the former are no different in essence. If you say that the function of the 'self' changes before and after, but it is not the essence of the 'self', that reasoning is also not valid. Function does not leave essence, so the 'self' should be constant; essence does not leave function, so the 'self' should not be constant. However, each sentient being has its own fundamental consciousness, a continuous stream that sustains seeds (bīja), which are mutually causal with all dharmas. Due to the power of habituation, there are such things as memory and recognition. Therefore, the verse in the Ratnakūṭa Sūtra says: 'Dharmas are like grass and trees, without feeling or awareness; if separated from the mind, they cannot be obtained. The nature of beings is without anything; all dharmas are also like this.' If the present aggregates (skandha), sense bases (āyatana), and elements (dhātu) are impermanent from moment to moment, why is that? Because there is not a single moment in worldly dharmas that remains. If there were a single moment that remained, then in that single moment there would also be arising, abiding, and ceasing, and that arising, abiding, and ceasing would also not remain. Just as in arising, abiding, and ceasing, there are internal and external aggregates, sense bases, and elements, and these internal and external aggregates, sense bases, and elements also have arising, abiding, and ceasing. If they do not remain like this, then they are not 'self' and not 'what belongs to self'. Moreover, the Buddha said: 'From the beginning, there is no 'self', no person, no man. It is only that the mind sees 'self' and person. When the mind arises, they have already harmed me, and this is called harm.' Even in this, there is not a single dharma that, when combined and gathered, can be definitively accomplished and called Buddha, Dharma, Sangha, father, mother, Arhat, that can be grasped. Furthermore, there is a verse that says: 'In bowing, stretching, standing, walking, looking, and speaking, there is no reality. The wind relies on consciousness to act, and the aspect of the cessation of this consciousness is impermanent from moment to moment. The minds of each other, male and female, have a sense of 'self', and because of a lack of wisdom, they falsely see that there is a 'self'. Bones are connected, covered with skin and flesh, and the mechanism moves like a wooden puppet.'
雖無實外似人。譬如熱金投水中。亦如野火焚竹林。因緣和合有聲出。華嚴經頌云。菩薩一切業果報。悉為無盡智所印。如是無盡自性盡。是故無盡方便滅。菩薩觀心不在外。亦復不得在於內。知其心性無所有。我法皆離永寂滅。彼諸佛子如是知。一切法性常空寂。無有一法能造作。同於諸佛悟無我。大集經云。若復有言。眼色因緣。故有我者。是義不然。何以故。眼中無我。色亦如是。而和合中。亦復無我。和合因緣。生於眼識。如是識中。亦復無我。風中空中。悉亦無我。如是推尋。竟不可得。此識但是十二因緣。猶環流轉。離十二因緣。識不可見。但因識生名色。乃至則有衰老。及以病死。如是等法。因眼識。生。而是眼識。非東方來。南西北方。四維上下。亦復如是。所因之念。生根識者。是念亦滅。眼識不住。第二念中。亦不語念。汝住我滅。而是滅法。亦非復去至十方面。亦復不專一處住止。是故諸法。因緣故生。若離因緣。則不得生。因因緣生。因因緣滅。如是因緣。名相續法。是故當知。實無有我。而是因緣。亦無作者。無有受者。無有起者。無他起者。是故無我。若無我者。我既是空。我所亦空。何以故。然體性爾故。是故眼性無我我所。無有積聚。非合非散。即生滅故。一切諸法。亦復如是。是
風因緣。亦入根中。左旋右轉。清凈照了。彼風如幻。亦不可捉。又雖似有能作所作。二事相成。但從緣生。俱無自性。不知唯識之人。盡執為實我。如大涅槃經云。佛言。比丘。譬如二手相拍。聲出其中。我亦如是。
宗鏡錄卷第六十五
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第六十六
慧日永明寺主智覺禪師延壽集
夫既無我。亦無於人。乃至眾生壽者。十六知見等。如大涅槃經云。佛言。如說名色系縛眾生。名色若滅。則無眾生。離名色已。無別眾生。離眾生已。無別名色。亦名名色系縛眾生。亦名眾生繫縛名色。師子吼言。世尊。如眼不自見。指不自觸。刀不自割。愛不自受。云何如來說言。名色系縛名色。何以故。言名色者。即是眾生。言眾生者。即是名色。若言名色系縛眾生。即是名色系縛名色。佛言。善男子。如二手合時。更無異法而來合也。名之與色。亦復如是。以是義故。我言名色系縛眾生。若離名色。則得解脫。釋曰。如二手合時更無異法者。二手雖有相合。以但是一身之用。故無異法。雖非異法。若以一手。合義不成。如名色眾生。雖然不異。要因名色系縛眾生。要離名色方得解脫。一切諸法離
【現代漢語翻譯】 現代漢語譯本 風的因緣。也進入根中。左旋右轉。清凈明亮地照耀。這風就像幻象一樣。也是不可捉摸的。又好像有能動和所動，兩種作用相互成就。但都是從因緣而生。都沒有自性。不瞭解唯識的人。完全執著地認為是真實的我。《大涅槃經》中說。佛說。比丘。譬如兩手相拍。聲音從中發出。我也是這樣。
《宗鏡錄》卷第六十五
戊申年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第六十六
慧日永明寺住持智覺禪師延壽編輯
既然沒有我。也沒有人。乃至眾生、壽者。十六知見等。《大涅槃經》中說。佛說。如說名色（nāmarūpa，五蘊中的兩個）繫縛眾生。名色如果滅了。就沒有眾生。離開名色之後。沒有別的眾生。離開眾生之後。沒有別的名色。也叫名色系縛眾生。也叫眾生繫縛名色。師子吼說。世尊。如眼睛不能自己看見。手指不能自己觸控。刀不能自己割斷。愛不能自己感受。為什麼如來說名色系縛名色。為什麼呢。說名色，就是眾生。說眾生，就是名色。如果說名色系縛眾生。就是名色系縛名色。佛說。善男子。如兩手合在一起時。沒有另外的法來合在一起。名和色。也是這樣。因為這個緣故。我說名色系縛眾生。如果離開名色。就能得到解脫。解釋說。如兩手合在一起時沒有另外的法，兩手雖然有相合。但都是一身的作用。所以沒有另外的法。雖然不是另外的法。如果用一隻手。合的意義不能成立。如名色眾生。雖然不異。要因名色系縛眾生。要離開名色才能得到解脫。一切諸法離開
【English Translation】 English version The condition of wind. Also enters the root. Revolving left and right. Clearly and brightly illuminating. This wind is like an illusion. Also cannot be grasped. Moreover, although it seems to have the ability to act and be acted upon, these two things complement each other. But they all arise from conditions. None has self-nature. Those who do not understand Vijnanavada (唯識, Consciousness-only) completely cling to it as a real self. As the Mahāparinirvāṇa Sūtra (大涅槃經) says: The Buddha said, 'Bhikkhus, just as when two hands clap together, a sound comes out of them. I am also like that.'
Zong Jing Lu (宗鏡錄, Record of the Source Mirror) Volume 65
Opened for printing by the Grand Repository Directorate in the year of Wushen Taisho Tripitaka Volume 48 No. 2016 Zong Jing Lu
Zong Jing Lu (宗鏡錄, Record of the Source Mirror) Volume 66
Compiled by Chan Master Yanshou of Huiri Yongming Temple, Zhijue
Since there is no 'I', there is also no 'person', and so on, up to sentient beings, life-span, the sixteen views, etc. As the Mahāparinirvāṇa Sūtra (大涅槃經) says: The Buddha said, 'As it is said that nāmarūpa (名色, name and form) binds sentient beings. If nāmarūpa ceases, then there are no sentient beings. Apart from nāmarūpa, there are no other sentient beings. Apart from sentient beings, there is no other nāmarūpa. It is also called nāmarūpa binding sentient beings. It is also called sentient beings binding nāmarūpa.' Simhanada (師子吼, Lion's Roar) said, 'World Honored One, just as the eye cannot see itself, the finger cannot touch itself, the knife cannot cut itself, love cannot receive itself, why does the Tathagata (如來) say that nāmarūpa binds nāmarūpa? Why? To say nāmarūpa is to say sentient beings. To say sentient beings is to say nāmarūpa. If it is said that nāmarūpa binds sentient beings, it is nāmarūpa binding nāmarūpa.' The Buddha said, 'Good man, just as when two hands come together, there is no other dharma (法, law/phenomena) that comes to join them. Nāma (名, name) and rūpa (色, form) are also like this. For this reason, I say that nāmarūpa binds sentient beings. If one is apart from nāmarūpa, then one attains liberation.' Explanation: 'Just as when two hands come together, there is no other dharma,' although the two hands come together, it is only the function of one body, so there is no other dharma. Although it is not another dharma, if one uses only one hand, the meaning of joining cannot be established. Like nāmarūpa and sentient beings, although they are not different, one must rely on nāmarūpa to bind sentient beings. One must be apart from nāmarūpa to attain liberation. All dharmas are apart from
合縛脫。亦復如是。維摩經云。法無有人。前後際斷故。肇法師曰。天生萬物。以人為貴。始終不改謂之人。外道以人名神。謂始終不變。若法前後際斷。則新新不同。新新不同。則無不變之者。無不變之者。則無人矣。既前際無人。后際無壽者。中際無我無眾生。世。間凡所有法。皆是意言分別。立其名相。都無實義。眾生不了。妄有所得。沒在其中。不能出離。是以諸佛方便說人法二空。唯識正義。于虛誑名相中而能拔出。如大智度論云。須菩提白佛言。世尊。若一切法空無根本。如夢如幻等。眾生在何處住。而菩薩拔出。須菩提意。謂如人沒深泥而得拔出。佛答。眾生但住名相虛誑憶想分別中。佛意一切法中。無決定實者。但凡夫虛誑故著。如人暗中見似人物。謂是實人。而生畏怖。又如惡狗臨井。自吠其影。水中無狗。但有其相。而生噁心。投井而死。眾生亦如是。四大和合。故名為身。因緣生識和合。故動作言語。凡夫人于中起人相生愛生恚。起罪業。墮三惡道。菩薩行般若波羅蜜時。憐愍眾生。種種因緣教化。令知空法。而拔出之。作是言。是法皆畢竟空無所有。眾生顛倒虛妄。故見似有。如化。如幻。如乾闥婆城。無有實事。但誑惑人眼。乃至佛告須菩提。若諸法當實有如毫釐許。菩薩坐道場時。不能
【現代漢語翻譯】 現代漢語譯本 『合縛脫』（Hetutva，因緣）也是如此。《維摩經》說：『法無有人，前後際斷故。』鳩摩羅什法師解釋說：『天生萬物，以人為貴。始終不改謂之人。』外道以人名神，認為始終不變。如果法前後際斷，那麼新新不同。新新不同，就沒有不變的東西。沒有不變的東西，就沒有人了。既然前際無人，后際無壽者，中際無我無眾生，世間凡所有法，都是意念言語分別，立其名相，都無實際意義。眾生不明白，妄想有所得，沉沒在其中，不能出離。因此諸佛方便說人法二空。唯識宗的正義，于虛假誑騙的名相中而能拔出。』 如《大智度論》所說：『須菩提問佛說：世尊，如果一切法空無根本，如夢如幻等，眾生住在何處，而菩薩能把他們拔出來？』須菩提的意思是，如同人陷入深泥中而能被拔出來。佛回答說：『眾生只是住在名相虛誑的憶想分別中。』佛的意思是，一切法中，沒有決定真實的東西，只是凡夫虛誑所以執著。如同人在黑暗中看見像人物的東西，認為是真人，而產生畏懼。又如惡狗對著井，自己對著影子叫，水中沒有狗，只有它的影子，而產生噁心，投井而死。眾生也是這樣，四大和合，所以名為身。因緣生識和合，所以動作言語。凡夫人在其中起人相，生愛生恚，起罪業，墮三惡道。菩薩行般若波羅蜜時，憐憫眾生，用種種因緣教化，令他們知道空法，而拔出他們。這樣說：『這些法都畢竟空無所有，眾生顛倒虛妄，所以看見好像有，如變化，如幻術，如乾闥婆城（Gandharva city，海市蜃樓），沒有真實的事情，只是誑惑人的眼睛。』 乃至佛告訴須菩提：『如果諸法當真有如毫釐許，菩薩坐在道場時，不能』
【English Translation】 English version 『Hetutva』 (因緣, cause and condition) is also like this. The Vimalakirti Sutra says: 『The Dharma has no person, because the past and future are cut off.』 Dharma Master Kumarajiva said: 『Heaven gives birth to all things, and humans are valued. That which does not change from beginning to end is called a person.』 Heretics name gods as people, believing they never change. If the Dharma is cut off from past to future, then the new is always different. If the new is always different, then there is nothing that does not change. If there is nothing that does not change, then there is no person. Since there is no person in the past, no living being in the future, and no self or sentient being in the present, all phenomena in the world are conceptual distinctions, establishing names and forms, with no real meaning. Sentient beings do not understand, falsely believing they have attained something, sinking within it, unable to escape. Therefore, the Buddhas expediently speak of the emptiness of both person and Dharma. The correct meaning of Vijnanavada (唯識宗, Consciousness-only school) is to be able to extract from false and deceptive names and forms.』 As stated in the Mahaprajnaparamita Sastra (《大智度論》): 『Subhuti (須菩提) asked the Buddha: World Honored One, if all dharmas are empty and without root, like dreams and illusions, where do sentient beings dwell, and how can Bodhisattvas extract them?』 Subhuti's meaning is like a person sinking in deep mud and being pulled out. The Buddha replied: 『Sentient beings only dwell in the false and deceptive conceptual distinctions of memory and thought.』 The Buddha's meaning is that in all dharmas, there is nothing definitively real, but ordinary people are attached because of their false delusions. It is like a person seeing something resembling a person in the dark, thinking it is a real person, and becoming afraid. Or like a vicious dog facing a well, barking at its own reflection; there is no dog in the water, only its reflection, and it develops evil thoughts, throwing itself into the well and dying. Sentient beings are also like this; the four great elements (四大, earth, water, fire, and wind) combine to form what is called a body. The combination of causes and conditions gives rise to consciousness, resulting in actions and speech. Ordinary people in this create the appearance of a person, give rise to love and hatred, create karmic offenses, and fall into the three evil realms. When Bodhisattvas practice Prajnaparamita (般若波羅蜜, Perfection of Wisdom), they have compassion for sentient beings, and teach and transform them through various causes and conditions, enabling them to know the emptiness of dharmas, and extract them. They say: 『These dharmas are ultimately empty and without substance; sentient beings are inverted and deluded, so they see as if there is something, like transformations, like illusions, like Gandharva cities (乾闥婆城, mirages), with no real substance, only deceiving people's eyes.』 Even the Buddha told Subhuti: 『If dharmas truly existed, even as small as a hair's breadth, Bodhisattvas could not』
覺一切法。空無相無所有。得成阿耨多羅三藐三菩提。亦不能以此法利益眾生等。又云。如人遠行。獨宿空亭。夜中有鬼。擔一死屍來著其前。復有一鬼從后而來。瞋罵前鬼。云。是我尸。何以擔來。前鬼復言。本是我物。我自擔來。二鬼各以一手爭之。前鬼語曰。可問此人。后鬼即問。是誰死人。誰擔將來。是人思惟。此之二鬼。皆有大力。實語虛語。皆不免死。我今不應妄語答鬼。便答后鬼。前鬼擔來。后鬼大瞋。拔其手足。出著地上。前鬼愧之。取尸補之。補之便著。臂手足等。舉身皆易。於是二鬼。共食所易活人之身。各各拭口。分首而去。其人思惟。父母生身。眼見食盡。我今此身。儘是他肉。為有身耶。為無身耶。如是思惟。心懷迷亂不知所措。猶如狂人。天既明矣。尋路而去。至前國土。見有佛塔。凡見眾僧。不論餘事。但問己身。為有為無。諸比丘問。汝何人耶。答曰。我亦不知是人非人。即為眾僧廣說上事。眾僧皆云。此人自知己身無我。易可化度。即語之言。汝身本來恒自無我。但以四大和合聚集。計為本身。如汝本身。與今無異。時諸比丘。度為沙門。斷煩惱盡。得阿羅漢。是故有時。於他人身亦計為我。已無我故。有時於我。謂為他人。故文殊問經云。有老人夜臥。手捉兩膝。而便問云。那
【現代漢語翻譯】 現代漢語譯本 覺悟一切法，皆是空性、無相、無所得，即使因此成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），也不能用此法真正利益眾生等等。 又說，譬如有人遠行，獨自住在空亭之中。夜裡有鬼，扛著一具死屍來到他面前。隨後又有一個鬼從後面趕來，怒罵前面的鬼，說：『這是我的屍體，為何你扛來？』前面的鬼回答說：『本來就是我的東西，我自然扛來。』兩個鬼各自用一隻手爭奪屍體。前面的鬼說：『可以問這個人。』後面的鬼就問那人：『這是誰的死人？是誰扛來的？』 那人心裡想：『這兩個鬼都有很大的力量，說真話或假話，都免不了一死。我現在不應該說謊回答鬼。』於是便回答後面的鬼：『是前面的鬼扛來的。』後面的鬼大怒，拔下他的手腳，丟在地上。前面的鬼感到慚愧，取來屍體的部分補在他身上。補上的部分就長上了，手臂、手、腳等等，全身都被替換了。於是兩個鬼，共同吃掉了被替換的活人的身體，各自擦了擦嘴，分頭離開了。 那人心裡想：『父母所生的身體，眼睜睜地看著被吃光了，我現在這個身體，全是其他東西的肉。我還有身體嗎？還是沒有身體呢？』這樣思索著，心中迷亂，不知所措，就像個瘋子。天亮之後，他尋找道路離去，到了之前的國家，看見有佛塔。凡是見到眾僧，不問其他事情，只問自己的身體，是有還是沒有。 眾比丘問：『你是何人？』他回答說：『我也不知道是人還是非人。』隨即為眾僧詳細講述了上面的事情。眾僧都說：『這個人自己知道自己的身體沒有我，容易教化。』就對他說：『你的身體本來就恒常沒有我，只是由四大（地、水、火、風）和合聚集，才認為是自身。你原來的身體，和現在沒有什麼不同。』 當時，眾比丘度他出家為沙門（Sramana，勤息），斷盡煩惱，證得阿羅漢（Arhat，應供）。所以有時，也會將他人的身體誤認為是我；因為已經沒有我的概念，有時也會將我，誤認為是他人。所以文殊問經（Manjushri Questions Sutra）中說，有老人夜裡睡覺，手握著兩膝，然後問道：『那……』
【English Translation】 English version Awakening to all dharmas as empty, without characteristics, and without possession, even attaining Anuttara-samyak-sambodhi (unsurpassed complete enlightenment) does not truly benefit sentient beings, and so on. Furthermore, it is said that, for example, a person traveling far away stays alone in an empty pavilion. In the night, a ghost carries a corpse and places it in front of him. Then another ghost comes from behind, angrily scolding the first ghost, saying, 'This is my corpse, why did you carry it here?' The first ghost replies, 'It was originally mine, I naturally carried it here.' The two ghosts each use one hand to爭奪 the corpse. The first ghost says, 'You can ask this person.' The second ghost then asks the person, 'Whose dead person is this? Who carried it here?' The person thinks, 'These two ghosts both have great power, whether I speak the truth or a lie, I cannot avoid death. I should not lie to answer the ghost now.' So he answers the second ghost, 'The first ghost carried it here.' The second ghost becomes very angry, pulls out his hands and feet, and throws them on the ground. The first ghost feels ashamed, takes parts of the corpse to補之 him. The補之 parts grow back, arms, hands, feet, etc., his whole body is replaced. Then the two ghosts together eat the replaced living person's body, each wipes their mouth, and they leave separately. The person thinks, 'The body born of my parents, I watched it being eaten completely, now this body of mine is all the flesh of other things. Do I still have a body? Or do I not have a body?' Thinking like this, his mind is confused and at a loss, like a madman. After dawn, he searches for a road and leaves, arriving at the previous country, seeing a stupa. Whenever he sees monks, he does not ask about other matters, only asks about his own body, whether it exists or does not exist. The monks ask, 'Who are you?' He replies, 'I also do not know whether I am a person or not a person.' Then he tells the monks in detail about the above events. The monks all say, 'This person knows that his own body has no self, it is easy to teach.' They say to him, 'Your body has always been without self, it is only the aggregation of the four elements (earth, water, fire, wind) that is considered to be the self. Your original body is no different from now.' At that time, the monks ordained him as a Sramana (ascetic), cut off all afflictions, and attained Arhat (worthy one). Therefore, sometimes, one may mistake another person's body for oneself; because there is no concept of self, sometimes one may mistake oneself for another. Therefore, the Manjushri Questions Sutra says that an old man sleeping at night, holding his knees with his hands, then asks, 'That...'
得有此兩小兒耶。身若有我。云何不識。謂為小兒。故知橫計。皆無定實。又云。菩薩作是念。諸法空。無我。無眾生。而從因緣故。有四大六識。是十法。各各有力。能生能起。能有所作。如地生持。水能爛。火能消。風能迴轉。識能分別。是十法。各有所作。眾生顛倒故。謂是人作我作。如皮骨和合。故有語聲。惑者謂人語。如火燒乾竹林。出大音聲。此中無有作者。又如木人。幻人。化人。雖能動作。無有作者。此十法亦如是。廣百論云。若隨自覺執有我者。豈不但緣無常身等。虛妄分別。執為實我。所以者何。現見世間但緣身等。前後隨緣。分位差別。虛妄計度。我肥我瘦。我勝我劣。我明我暗。我苦我樂。身等無常。可有是事。常住實我。無此差別。由此比知。一切我見。皆無實我以為境界。唯緣虛妄身等為境。隨自妄想覺慧生故。如緣暗繩。顛倒蛇執。寶行王正論偈云。如人依凈鏡。得見自面影。此影但可見。一向不真實。我見亦如是。依陰得顯現。如實檢非有。猶如鏡面影。顯揚論問曰。若唯有蘊無別我者。誰見誰聞。誰能了別。乃至偈答云。如光能照用。離光無異體。是故於內外。空無我義成。論曰。現見世間。即于光體有能照用說為照者。離光體外。無別照者。如是眼等有見等用。說為見者。乃至
【現代漢語翻譯】 現代漢語譯本 『難道必須有這兩個小兒嗎？如果身體中真有「我」存在，為什麼不能辨識他們，反而說他們是小兒呢？』因此可知，所有橫生的計較，都沒有確定的實在性。 又說，菩薩這樣想：諸法皆空，沒有「我」，沒有眾生，而是從因緣和合而生。有四大（地、水、火、風）和六識（眼識、耳識、鼻識、舌識、身識、意識）這十法，各自具有力量，能夠產生、能夠發起，能夠有所作為。比如地能生長和承載，水能腐爛，火能燃燒，風能迴轉，識能分別。這十法，各有其作用。眾生因為顛倒，所以認為是人在做，我在做。就像皮骨和合在一起，所以能發出聲音，迷惑的人就認為是人在說話。又像火燒乾枯的竹林，發出巨大的聲響，其中並沒有作者。又像木偶人、幻術人、變化人，雖然能夠動作，卻沒有作者。這十法也是如此。 《廣百論》說：『如果隨順自己的感覺，執著于有「我」存在，豈不是隻緣于無常的身體等，虛妄地分別，執著為真實的「我」？』為什麼這樣說呢？現在看到世間只是緣于身體等，前後隨著因緣，在分位上有差別，虛妄地計度，『我肥我瘦』，『我勝我劣』，『我明我暗』，『我苦我樂』。身體等是無常的，可能有這些事，但常住的真實的「我」，沒有這些差別。由此可以推知，一切關於「我」的見解，都沒有真實的「我」作為境界，只是緣于虛妄的身體等作為境界，隨著自己的妄想和覺慧而產生。就像緣于黑暗中的繩子，顛倒地執著為蛇。 《寶行王正論》的偈頌說：『就像人依靠乾淨的鏡子，能夠看到自己的面容影像，這個影像只能被看到，完全不真實。「我」的見解也是這樣，依靠五蘊才能顯現，如實地檢查，它並不存在，就像鏡子中的影像。』 《顯揚論》提問：『如果只有五蘊，沒有別的「我」，那麼誰見？誰聞？誰能了別？』乃至偈頌回答說：『就像光有照亮的作用，離開光就沒有不同的實體。因此，在內外，空無我的道理成立。』 論中說：『現在看到世間，就在光體上有能照亮的作用，說為照者，離開光體外，沒有別的照者。』就像眼等有見等作用，說為見者，乃至
【English Translation】 English version 『Must there be these two children? If there is a 'self' in the body, why can't it recognize them and instead calls them children?』 Therefore, it is known that all contrived calculations have no definite reality. Furthermore, a Bodhisattva thinks thus: all dharmas are empty, without a 'self', without sentient beings, but arise from causes and conditions. There are the ten dharmas of the four great elements (earth, water, fire, wind) and the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), each possessing power, capable of producing, initiating, and acting. For example, earth can grow and sustain, water can decay, fire can burn, wind can rotate, and consciousness can differentiate. These ten dharmas each have their function. Sentient beings, due to their delusion, think that it is a person acting, or 'I' acting. Just as skin and bones combine to produce sound, the deluded think it is a person speaking. Or like fire burning a dry bamboo forest, producing a great sound, there is no author in it. Or like wooden puppets, illusionary people, or transformed people, although they can move, there is no author. These ten dharmas are also like this. The Hundred Verses states: 『If one follows one's own feeling and clings to the existence of a 'self', isn't it merely due to impermanent body etc., falsely discriminating and clinging to it as a real 'self'?』 Why is this so? Now we see in the world that it is only due to the body etc., changing according to conditions, with differences in position, falsely calculating, 'I am fat, I am thin', 'I am superior, I am inferior', 'I am bright, I am dark', 'I am happy, I am suffering'. The body etc. are impermanent, these things may happen, but a permanent, real 'self' does not have these differences. From this, it can be inferred that all views about 'self' have no real 'self' as their object, but only take the false body etc. as their object, arising from one's own delusion and wisdom. Just like mistaking a rope in the dark for a snake. The verse in Precious Garland of the King says: 『Just as a person relies on a clean mirror to see the image of their face, this image can only be seen, and is completely unreal. The view of 'self' is also like this, it appears relying on the skandhas (five aggregates), upon real examination, it does not exist, like the image in a mirror.』 The Exposition of the Scriptures asks: 『If there are only skandhas and no separate 'self', then who sees? Who hears? Who can distinguish?』 And the verse answers: 『Just as light has the function of illuminating, without light there is no different entity. Therefore, within and without, the principle of emptiness and no-self is established.』 The treatise says: 『Now we see in the world that the light has the function of illuminating, and is called the illuminator, apart from the light, there is no other illuminator.』 Just as the eye etc. has the function of seeing etc., and is called the seer, and so on.
了別者。無別見者等。是故內外諸法。等無有我。
問。若實無我。云何世間有染有凈。
答。染凈諸法。從因緣生。不由實我。何以故。頌曰。如世間外物。離我有損益。內雖無實我。染凈義應成。論曰。如世外物雖無有我。而有種種災橫順益事業成就。如是內法雖無有我。而有種種染凈義成。是故無過。
問。既人法俱空。若實無我。誰受生死依正果報。或復厭苦求趣涅槃。縛解去來。升沉等事。
答。雖無作者。而有作業。以眾緣力。至於後世。相續不斷。但以識為種。能有厭求記憶等事。大涅槃經云。師子吼菩薩言。世尊。眾生五陰。空無所有。誰有受教。修集道者。佛言。善男子。一切眾生。皆有念心。慧心。發心。勤精進心。信心。定心。如是等法。雖唸唸滅。猶故相似相續不斷。故名修道。乃至如燈。雖唸唸滅。而有光明。除破闇冥。念等諸法。亦復如是。如眾生食。雖唸唸滅。亦能令饑者而得飽滿。譬如上藥。雖唸唸滅。亦能愈病。日月光明。雖唸唸滅。亦能增長草木樹林。善男子。汝言唸唸滅。云何增長者。心不斷故。名為增長。如凈名經偈云。雖無我無造無受者。善惡之業亦不亡。失善惡之業因。苦樂之果報。非有人我。能作能受。但是識持。因果不亡。如古師云。眾
【現代漢語翻譯】 現代漢語譯本：了別者（能夠辨別事物的人）。無別見者等（沒有區別的見解等等）。因此，無論是內在還是外在的諸法，都平等地沒有『我』（實體，自我）。
問：如果確實沒有『我』，為什麼世間會有染污和清凈之分？
答：染污和清凈的諸法，都是從因緣而生，不是由真實的『我』所決定。為什麼呢？頌文說：『如同世間的外物，離開『我』也能有損害或利益；內在雖然沒有真實的『我』，染污和清凈的意義也應該能夠成立。』論述說：如同世間的外物，即使沒有『我』，也會有種種災禍、順利和利益的事業成就。同樣，內在的諸法，即使沒有『我』，也會有種種染污和清凈的意義成立。所以沒有過失。
問：既然人法都空，如果確實沒有『我』，那麼誰來承受生死的依報和正報的果報？或者又是誰厭惡痛苦而尋求趣向涅槃？誰被束縛、誰被解脫？誰去、誰來？誰上升、誰下沉等等事情？
答：雖然沒有作者，但是有作業（行為）。憑藉眾緣的力量，延續到後世，相續不斷。只是以識為種子，能夠有厭惡、尋求、記憶等等事情。《大涅槃經》中說：師子吼菩薩說：『世尊，眾生的五陰（色、受、想、行、識），空無所有，誰來接受教導，修集道業呢？』佛說：『善男子，一切眾生，都有念心（憶念的心）、慧心（智慧的心）、發心（發起菩提心的心）、勤精進心（勤奮精進的心）、信心（信仰的心）、定心（禪定的心）等等法。這些法雖然唸唸生滅，但仍然相似相續不斷，所以叫做修道。』乃至如同燈，雖然唸唸生滅，但是有光明，能夠除去黑暗。念等等諸法，也是這樣。如同眾生吃飯，雖然唸唸生滅，也能夠讓飢餓的人得到飽滿。譬如上等的藥物，雖然唸唸生滅，也能夠治癒疾病。日月的光明，雖然唸唸生滅，也能夠增長草木樹林。善男子，你說唸唸生滅，怎麼能增長呢？因為心不斷，所以叫做增長。』如《維摩詰經》的偈頌說：『雖然無我、無造、無受者，善惡的業也不會消失。』失去善惡之業的因，就會有苦樂的果報。不是有人我能夠作、能夠受，但是識持著，因果不會消失。如古師所說：眾
【English Translation】 English version: The one who distinguishes (the one who can discern things). Those without distinguishing views, etc. Therefore, both internal and external dharmas are equally without a 'self' (entity, ego).
Question: If there is truly no 'self', why is there defilement and purity in the world?
Answer: Defiled and pure dharmas arise from conditions, not determined by a real 'self'. Why? The verse says: 'Like external things in the world, benefit or harm can occur without a 'self'; although there is no real 'self' internally, the meaning of defilement and purity should still be established.' The treatise says: Like external things in the world, even without a 'self', there can be various disasters, favorable circumstances, and successful achievements. Similarly, internal dharmas, even without a 'self', can have various meanings of defilement and purity established. Therefore, there is no fault.
Question: Since both persons and dharmas are empty, if there is truly no 'self', then who receives the karmic retribution of birth and death, the dependent and direct rewards? Or who is it that detests suffering and seeks to attain Nirvana? Who is bound, who is liberated? Who goes, who comes? Who ascends, who descends, and so on?
Answer: Although there is no agent, there is action (karma). Through the power of various conditions, it continues into the next life, uninterrupted. It is only with consciousness as the seed that there can be aversion, seeking, memory, and so on. The Mahaparinirvana Sutra says: Lion's Roar Bodhisattva said: 'World Honored One, the five skandhas (form, feeling, perception, mental formations, consciousness) of sentient beings are empty and without substance, who receives the teachings and cultivates the path?' The Buddha said: 'Good man, all sentient beings have a mind of mindfulness (memory), a mind of wisdom, a mind of aspiration (the mind of generating Bodhicitta), a mind of diligent effort, a mind of faith, a mind of concentration, and so on. Although these dharmas arise and cease moment by moment, they are still similar and continuously connected, therefore it is called cultivation.' Even like a lamp, although it arises and ceases moment by moment, it has light and can dispel darkness. The dharmas of mindfulness and so on are also like this. Like sentient beings eating, although it arises and ceases moment by moment, it can still satisfy the hungry. For example, a superior medicine, although it arises and ceases moment by moment, can also cure diseases. The light of the sun and moon, although it arises and ceases moment by moment, can also grow grass, trees, and forests. Good man, you say it arises and ceases moment by moment, how can it grow? Because the mind is continuous, it is called growth.' As the verse in the Vimalakirti Sutra says: 'Although there is no self, no creator, no receiver, good and evil karma will not be lost.' Losing the cause of good and evil karma will result in the retribution of suffering and happiness. It is not a person or self that can act or receive, but it is consciousness that holds it, and cause and effect will not disappear. As the ancient master said: The
生為善惡而受其報者。皆由眾生心識。三世相續。唸唸相傳。如今世現行五蘊。猶前世識種為因。起今世果。今世有作業熏種。而為來世現行因。展轉相續為因果故。又善惡之業。皆由心識而起。謂前念造得善惡業。然此一念識雖滅。而後念心識生。既心識相傳不斷。即能任持善惡之業。而亦不亡。以由識持故。識論云。然有情類。身心相續。煩惱業力。轉回諸趣。厭患苦故求趣涅槃。由此故知。定無實我。但有諸識。無始時來。前滅後生。因果相續。由妄熏習似我相現。愚者于中妄執為我。故知厭苦求樂。舍此生彼。則驗知無我。若定有我有體。則不能去來。隨緣起滅。以定有故。不可移易。只為識心。如幻無定故。乃有從凡入聖之理。厭妄求真之門。則不壞因緣。能含正理。
大莊嚴論問。有縛則有解。無我則無有縛。若無有縛。誰得解脫。
答。雖無有我。猶有縛解。何以故。煩惱覆故。則為所縛。若斷煩惱。則得解脫。是故雖復無我。猶有縛解。
問。若無我者。誰至後世。
答。從於過去煩惱諸業。得現在身。及以諸根。從今現世復造諸業。以是因緣。得未來身。及以諸根。譬如穀子。眾緣和合。故得生芽。然此種子。實不至芽。種子滅故。芽便增長。子滅故不常。芽生故不斷。
【現代漢語翻譯】 現代漢語譯本 眾生因行善或作惡而承受相應的果報，這完全是由於眾生的心識在過去、現在、未來三世中相續不斷，唸唸相傳。就像現在我們所經歷的五蘊（色、受、想、行、識），是以前世心識所種下的種子為因，才產生了今世的果報。而今世所造的業又會薰染成種子，成為來世產生果報的因。就這樣輾轉相續，形成因果關係。而且，一切善惡之業，都是由心識而生起。比如前一念造作了善業或惡業，雖然這一念的心識已經滅去，但后一念的心識又會生起。由於心識相續不斷，就能保持善惡之業而不失壞，這是因為有心識的執持。正如《識論》所說：『有情眾生，身心相續，憑藉煩惱和業力的推動，在各個趣道中輪迴。因為厭惡痛苦，所以尋求趣向涅槃。』由此可知，並沒有一個真實的『我』存在，而只有諸多的心識，從無始以來，前念滅后念生，因果相續不斷。由於虛妄的熏習，才好像有一個『我』的相狀顯現出來。愚昧的人就在其中妄執有一個『我』。所以，知道厭惡痛苦而追求快樂，捨棄此生而前往彼生，就可以驗證『無我』的道理。如果真的有一個『我』，而且『我』有固定的自體，那麼就不能夠隨順因緣而生起或滅去，因為『我』是固定不變的，不可移動改變。正因為心識如幻如化，沒有固定不變的自性，所以才會有從凡夫轉變為聖人的道理，才會有厭離虛妄而追求真實的門徑。這樣才是不破壞因緣，又能包含正理的說法。
《大莊嚴論》中有人問：如果說有束縛，那麼就應該有解脫；如果說無我，那麼就不應該有束縛。如果沒有束縛，那麼是誰得到解脫呢？
回答說：即使沒有『我』，仍然有束縛和解脫。為什麼呢？因為被煩惱所覆蓋，所以就被束縛；如果斷除了煩惱，就得到了解脫。因此，即使沒有『我』，仍然有束縛和解脫。
有人問：如果無我，那麼是誰去到後世呢？
回答說：從過去世的煩惱和諸業，得到了現在的身體以及各種根（眼、耳、鼻、舌、身、意）。從現在的這一世又造作各種業，因為這樣的因緣，就得到了未來的身體以及各種根。譬如穀子的種子，在各種因緣和合的情況下，就能夠生出芽。然而，這個種子實際上並沒有去到芽那裡。因為種子已經滅去了，芽才得以生長。種子滅去了，所以不是常恒不變的；芽生出來了，所以也不是斷滅的。
【English Translation】 English version Those who experience rewards for good and evil deeds do so entirely due to the consciousness of sentient beings, which continues through the three times (past, present, and future) in an unbroken stream of thoughts. The five aggregates (skandha) – form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) – that we experience in this present life arise from the seeds of consciousness planted in past lives, which serve as the cause for the present life's effects. The actions performed in this present life, in turn, leave impressions that become seeds, serving as the cause for future lives. This cycle of cause and effect continues endlessly. Furthermore, all good and evil deeds originate from consciousness. For example, if a good or evil deed is created in one moment, although that moment of consciousness ceases, the next moment of consciousness arises. Because consciousness continues uninterrupted, it can maintain the good or evil deeds without loss, as it is upheld by consciousness. As the Vijnaptimatrata-siddhi states: 'Sentient beings, with their bodies and minds in continuity, driven by afflictions and karmic forces, transmigrate through various realms.厭患苦故求趣涅槃. Because they detest suffering, they seek to attain Nirvana.' From this, it is known that there is no real 'self'; there are only various consciousnesses that, from beginningless time, arise and cease in succession, with cause and effect continuing. Due to false conditioning, an appearance of 'self' manifests. Ignorant people mistakenly cling to this as 'self.' Therefore, knowing to detest suffering and seek happiness, abandoning this life and going to another, verifies the principle of 'no-self' (anatman). If there truly were a 'self' with a fixed essence, it could not arise or cease according to conditions, because it would be fixed and immutable. It is precisely because consciousness is like an illusion, without a fixed nature, that there is the possibility of transforming from an ordinary being into a sage, and the path of renouncing illusion and seeking truth. This does not destroy the principle of dependent origination and can encompass the correct understanding.
In the Mahavyutpatti, someone asks: 'If there is bondage, then there should be liberation; if there is no self, then there should be no bondage. If there is no bondage, then who attains liberation?'
The answer is: 'Even though there is no 'self,' there is still bondage and liberation. Why? Because being covered by afflictions (kleshas) means being bound. If afflictions are severed, then liberation is attained. Therefore, even though there is no 'self,' there is still bondage and liberation.'
Someone asks: 'If there is no self, then who goes to the next life?'
The answer is: 'From the afflictions and various karmas of the past, one obtains the present body and its faculties (indriya). From the various karmas created in this present life, one obtains the future body and its faculties. It is like a grain of rice, which, when various conditions come together, can sprout. However, the seed does not actually go to the sprout. Because the seed has ceased, the sprout can grow. Because the seed has ceased, it is not permanent; because the sprout has arisen, it is not annihilated.'
佛說受身。亦復如是。雖復無我。業報不失。
問。若無我者。先所作事。云何故。憶而不忘失。
答。以有念覺。與心相應。便能憶念三世之事。而不忘失。
又復問。若無我者。過去已滅。現在心生。生滅既異。云何而得憶念不忘。
答。一切受生。識為種子。入母胎。由。愛水潤漬。身樹得生。如胡桃子。隨類而生。此陰造業。能感后陰。然此前陰。不生后陰。以業緣故。便受后陰。至滅雖異。相續不斷。如嬰兒病。與乳母藥。兒患得愈。母雖非兒。藥之力勢能及於兒。陰亦如是。以有業力。便受后陰。憶念不忘。
又大智度論云。問曰。心所趣向。心為去。為不去。若去。此則無心。猶如死人。若不去。云何能緣。如佛言。依意緣法。意識生。意若不去。則無和合。
答。心不去不住而能知。如般若中說。一切法無來無去相。云何言心有來去。若有來去。即墮常見。諸法無有定相。知心不住。為無常相。結使未斷。或生吾我。如是思惟。若心無常。誰知是心。心為屬誰。誰為心主。而受苦樂。一切諸物。誰之所有。即分別知。無有別主。但於五陰計有人相。而生我心。以我心故。生我所。我所心生故。有利益我者生貪慾。違逆我者而生瞋恚。愛等諸煩惱。假名為縛。若
【現代漢語翻譯】 現代漢語譯本：佛說人承受身體也是這樣，雖然沒有『我』（ātman，靈魂、真我），但業報不會消失。
問：如果沒有『我』，那麼先前所做的事情，為什麼還能夠憶起而不忘記呢？
答：因為有念頭和覺知，與心相應，就能憶念過去、現在、未來三世的事情，而不會忘記。
又問：如果沒有『我』，過去的心已經滅去，現在的心才生起，生滅既然不同，為什麼能夠憶念而不忘記呢？
答：一切眾生承受生命，識（vijñāna，意識）是種子，進入母親的子宮，由於愛水的滋潤，身體的樹木得以生長，就像胡桃的種子，隨著種類而生長。這個陰（skandha，五蘊）造作的業，能夠感應后一個陰。然而，前一個陰不會生出后一個陰，因為業緣的緣故，便承受后一個陰。即使到滅去時有所不同，但相續不斷。如同嬰兒生病，用乳母的藥，嬰兒的病就痊癒了。乳母雖然不是嬰兒，但藥物的力量能夠作用於嬰兒。陰也是這樣，因為有業力，便承受后一個陰，憶念而不忘記。
又《大智度論》（Mahāprajñāpāramitopadeśa）中說：問：心所趨向的對象，是心去了，還是沒有去？如果去了，那麼就沒有心了，就像死人一樣。如果沒有去，為什麼能夠緣取對象呢？如佛所說，依靠意（manas，末那識）緣取法（dharma，事物、法則），意識（vijñāna，第六識）產生。意如果沒有去，就沒有和合。
答：心不去也不住，卻能夠知覺。如《般若經》（Prajñāpāramitā Sūtra）中所說，一切法沒有來也沒有去的相狀。為什麼說心有來去呢？如果有來去，就落入常見（śāśvata-dṛṣṭi，認為事物恒常不變的邪見）。諸法沒有固定的相狀，知道心不住，是無常相（anitya-lakṣaṇa，一切事物都是無常變化的）。結使（klesha，煩惱）沒有斷除，或者產生『我』（ātman，靈魂、真我）的執著。如果這樣思惟，如果心是無常的，誰知道這個心？心屬於誰？誰是心的主人？而承受苦樂？一切諸物，是誰的所有？就分別知道，沒有別的『主』，只是對於五陰（skandha，色、受、想、行、識）執著有人相，而生起『我』的心。因為有『我』的心，就生起『我所』（mamakāra，屬於我的）的心。『我所』的心生起，就有利益我的人而生起貪慾，違逆我的人而生起瞋恚。愛等各種煩惱，假名為束縛。如果
【English Translation】 English version: The Buddha said that receiving a body is also like this. Although there is no 'self' (ātman, soul, true self), the karmic retribution is not lost.
Question: If there is no 'self', then why can past actions be remembered and not forgotten?
Answer: Because there is thought and awareness, which correspond with the mind, one can remember the events of the past, present, and future, and not forget them.
Again, it is asked: If there is no 'self', the past mind has ceased, and the present mind arises. Since arising and ceasing are different, how can one remember and not forget?
Answer: For all beings who receive life, consciousness (vijñāna) is the seed. It enters the mother's womb, and due to the moisture of the water of love, the tree of the body grows, like the seed of a walnut, growing according to its kind. The karma created by this skandha (aggregate) can influence the subsequent skandha. However, the previous skandha does not give rise to the subsequent skandha, but due to karmic conditions, it receives the subsequent skandha. Although they are different at the time of cessation, the continuity is unbroken. It is like a baby who is sick, and the wet nurse's medicine cures the baby's illness. Although the wet nurse is not the baby, the power of the medicine can reach the baby. The skandha is also like this. Because there is karmic force, it receives the subsequent skandha, and remembers without forgetting.
Furthermore, the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) says: Question: The object to which the mind is directed, does the mind go to it, or does it not go? If it goes, then there is no mind, like a dead person. If it does not go, how can it apprehend the object? As the Buddha said, relying on manas (mind, the sixth consciousness) to apprehend dharmas (things, laws), consciousness (vijñāna, the sixth consciousness) arises. If manas does not go, there is no combination.
Answer: The mind does not go and does not stay, yet it can know. As it is said in the Prajñāpāramitā Sūtra (Perfection of Wisdom Sutra), all dharmas have no coming and no going. Why do you say that the mind has coming and going? If there is coming and going, one falls into the eternalist view (śāśvata-dṛṣṭi, the false view that things are permanent and unchanging). All dharmas have no fixed characteristics. Knowing that the mind does not stay is the characteristic of impermanence (anitya-lakṣaṇa, all things are impermanent and changing). If the kleshas (afflictions) are not cut off, one may generate attachment to 'self' (ātman, soul, true self). If one thinks in this way, if the mind is impermanent, who knows this mind? To whom does the mind belong? Who is the master of the mind? And who experiences suffering and happiness? To whom do all things belong? One then discerns that there is no separate 'master', but only attachment to the five skandhas (aggregates of form, feeling, perception, mental formations, and consciousness) as the appearance of a person, and thus the mind of 'self' arises. Because there is the mind of 'self', the mind of 'mine' (mamakāra, belonging to me) arises. When the mind of 'mine' arises, greed arises for those who benefit me, and anger arises for those who oppose me. Various afflictions such as love are falsely called bondage. If
修道解是縛而得解脫。即名涅槃。更無有法。名為涅槃。如人被械得脫。而作戲論。是械是腳。何者是解脫。是人可怪。于腳械外。更求解脫。眾生亦如是。離五陰滅。更求解脫。故知有識則繫縛。無識則解脫。若離五陰空別求解脫者。如離此方空。別求他方空。故思益經云。愚于陰界入。而欲求菩提。蔭界入即是。離是無菩提。
華嚴會意問云。若準六根無我。誰造誰受耶。
答。佛說作善生天。為惡受苦者。此但因緣法爾。非是我能為受也。若言是我非因緣者。作惡何不生天。乃墮地獄耶。我豈愛彼地獄。故受苦耶。我既作惡而不受樂者。故知善惡感報。唯因緣非是我也。如論云。因緣故生天。因緣故墮地獄。是此意也。
問。既言無我。誰感因緣。若言無我。但是因緣自為者。草木亦稟因緣。何不生天與受苦耶。
答。內外雖但稟因緣。因緣有二。一善惡增上業因緣。但感生天。及地獄異熟等。二善惡等流業因緣。生天者。感寶地金華。墮地獄者。感刀林銅柱等。此是因緣業作。非我能為。豈謂受報不同。而計有我也。故經云。無我無造無受者。善惡之業亦不亡。
問。若言造業受報。但是因緣非由我者。何故有證無我者。雖有已造惡業因緣。而不感受報耶。既得無我即不受報
【現代漢語翻譯】 現代漢語譯本 修道是爲了解除束縛而獲得解脫，這就叫做涅槃（Nirvana，寂滅）。除此之外，再沒有其他什麼法可以稱作涅槃了。好比一個人被腳鐐鎖住，後來掙脫了，卻還在那裡爭論，『這個是腳鐐，這個是腳，哪個是解脫？』這個人真是奇怪。不在腳鐐之外去尋求解脫，卻在腳鐐和腳上找解脫。眾生也是這樣，離開五陰（Pancha Skandha，色、受、想、行、識）的滅盡，另外去尋求解脫。所以要知道，有識就是束縛，無識就是解脫。如果離開五陰的空性，另外去尋求解脫，就像離開這邊的虛空，另外去尋求他方的虛空。《思益經》說，『對於陰、界、入（Ayatana，處）愚昧無知，卻想要尋求菩提（Bodhi，覺悟）。陰、界、入就是菩提，離開陰、界、入就沒有菩提。』 華嚴會（Avatamsaka Assembly）的意問問道：『如果按照六根（Sadayatana，眼、耳、鼻、舌、身、意）無我的說法，那麼是誰在造作，又是誰在承受呢？』 回答說：佛說作善事的人會升天，作惡事的人會受苦，這只是因緣（Hetupratyaya，原因和條件）的自然規律，不是我能夠主宰和承受的。如果說是『我』，而不是因緣，那麼作惡為什麼不升天，反而墮入地獄呢？難道是我喜歡地獄，所以才受苦嗎？我既然作惡卻不能享受快樂，所以要知道，善惡的感應和報應，只是因緣的作用，不是『我』的作用。如論典所說：『因為因緣的緣故而生天，因為因緣的緣故而墮地獄。』就是這個意思。 問：既然說無我，那麼是誰在感受因緣呢？如果說無我，只是因緣自己在作用，那麼草木也稟有因緣，為什麼不能昇天和受苦呢？ 答：內外雖然都稟有因緣，但因緣有兩種：一是善惡增上業因緣（Karma Hetupratyaya），它感生天道以及地獄的異熟果報等；二是善惡等流業因緣（Samanantara Karma Hetupratyaya），生天的人，會感得寶地金華；墮地獄的人，會感得刀林銅柱等。這些都是因緣業力的作用，不是『我』能夠主宰的。難道因為受報不同，就認為有『我』嗎？所以經中說：『無我、無造作者、無受報者，善惡之業也不會消失。』 問：如果說造業受報只是因緣的作用，不是由於『我』，那麼為什麼有證悟無我的人，即使有已經造下的惡業因緣，卻不感受果報呢？既然證得了無我，就不應該再受報了。
【English Translation】 English version Cultivating the path is to untie bonds and attain liberation, which is called Nirvana (extinction). There is no other Dharma (teaching, law) that can be called Nirvana. It's like a person who is shackled and then breaks free, but still argues, 'This is the shackle, this is the foot, which one is liberation?' This person is strange. Instead of seeking liberation outside the shackle and foot, they look for liberation in the shackle and foot. Sentient beings are also like this, apart from the cessation of the five Skandhas (aggregates of form, feeling, perception, mental formations, and consciousness), they seek liberation elsewhere. Therefore, know that having consciousness is bondage, and having no consciousness is liberation. If one seeks liberation apart from the emptiness of the five Skandhas, it is like seeking another space apart from this space. The Siyi Sutra says, 'Being ignorant of the Skandhas, Dhatus (elements), and Ayatanas (sense bases), yet wanting to seek Bodhi (enlightenment). The Skandhas, Dhatus, and Ayatanas are Bodhi; without them, there is no Bodhi.' The Huayan Assembly's (Avatamsaka Assembly) question of meaning asks: 'If according to the six sense bases (Sadayatana, eye, ear, nose, tongue, body, mind) there is no self, then who creates and who receives?' The answer is: The Buddha said that those who do good are born in heaven, and those who do evil suffer. This is simply the natural law of cause and condition (Hetupratyaya, cause and condition); it is not that 'I' can create or receive it. If it is said to be 'I' and not cause and condition, then why doesn't doing evil lead to birth in heaven, but instead to falling into hell? Do I love hell, so I suffer? Since I do evil but cannot enjoy happiness, know that the response and retribution of good and evil are only the function of cause and condition, not the function of 'I'. As the treatise says: 'Because of cause and condition, one is born in heaven; because of cause and condition, one falls into hell.' This is the meaning. Question: Since it is said that there is no self, then who experiences cause and condition? If it is said that there is no self, and it is only cause and condition acting on its own, then plants and trees also possess cause and condition. Why can't they be born in heaven and suffer? Answer: Although both internal and external things possess cause and condition, there are two types of cause and condition: first, the augmenting Karma Hetupratyaya (cause and condition of action) of good and evil, which causes birth in heaven and the different results of hell, etc.; second, the Samanantara Karma Hetupratyaya (equal flowing cause and condition of action) of good and evil. Those born in heaven experience jeweled lands and golden flowers; those who fall into hell experience forests of knives and pillars of copper, etc. These are the actions of Karma Hetupratyaya, not something that 'I' can create. Just because the retribution is different, do you think there is a 'self'? Therefore, the sutra says: 'There is no self, no creator, no receiver; the actions of good and evil will not disappear.' Question: If it is said that creating Karma and receiving retribution are only the function of cause and condition, not due to 'I', then why are there those who realize no-self, who, even though they have already created the cause and condition of evil Karma, do not experience the results? Since they have attained no-self, they should no longer receive retribution.
者。故知我造惡業受報。非是業因緣也。
答。由得無我已。即斷惡業因緣。無彼因緣。故不受報。非謂有我無我。受不受也。故經云。因緣故法滅等。此之謂也。即以如實推究。我不可得。是故無我。唯六根也。外我所執外分有六塵也。非實我所有。
問。若言唯是色聚等。無實財寶非我所者。即我等遍有。何得世人。有富饒財寶。有貧無一錢等。
答。財寶是色。從業因生。以業增勝故。即財寶豐盈。由業不清凈故。貧無一物也。此則有無因業。非是我所能為也。若言財寶實有。非由業因緣有者。即一切眾生執有我所。何故有貧富不同。故知由業因緣。非我實有也。說長者多盈財寶。餓鬼無一毛覆身。業是也。破中間見聞等病故。于中間分為六識也。見聞等病。空無所有也。若言見聞等是我非是識者。如聾盲人。有我。何不得見聞等耶。既聾盲等人。雖有於我。而不得見聞者。故知見是識。非是我也。是知於此根塵識三處推擇。唯有法而無我人。
問。或言有我。由迷似生。非實有者。何不迷他為自。今既以自為自。不得為他。以他為他。不得為自者。故知自他實有。非由計生也。又但是迷心。非實有者。何不於水迷見為火。於火迷見於水。故知水火實有。不是迷生也。
答曰。
【現代漢語翻譯】 現代漢語譯本： 問：因此得知我造惡業受報，不是因為業的因緣嗎？ 答：因為證得無我之後，就斷絕了惡業的因緣。沒有了惡業的因緣，所以不受惡報。並不是說有我就受報，無我就不受報。所以經中說，『因緣故法滅』，就是這個意思。用如實的智慧去推究，我是不可得的，所以是無我，只有六根。外在的我所執著的外在部分有六塵。都不是真實我所擁有的。 問：如果說只有色聚等，沒有真實的財寶不是我所擁有的，那麼我們普遍都有，為什麼世人有的富饒財寶，有的貧窮沒有一文錢等？ 答：財寶是色，從行業因緣而生。因為業增上殊勝的緣故，所以財寶豐盈。因為業不清凈的緣故，所以貧窮沒有一物。這說明有無是由於業，不是我所能決定的。如果說財寶是真實存在的，不是由業的因緣而有，那麼一切眾生都執著有我所，為什麼會有貧富不同？所以知道是由業的因緣，不是我真實擁有。說長者有很多的財寶，餓鬼沒有一根毛來覆蓋身體，這就是業。爲了破除中間的見聞等病，所以在中間分為六識。見聞等病，空無所有。如果說見聞等是我，不是識，那麼像聾盲人，有我，為什麼不能見聞等呢？既然聾盲等人，雖然有我，卻不能見聞，所以知道見是識，不是我。因此知道在這根、塵、識三處推究，只有法而沒有我人。 問：或者說有我，是因為迷惑相似而生，不是真實存在的。為什麼不把別人迷惑成自己？現在既然以自己為自己，不能作為他人；以他人為他人，不能作為自己。所以知道自己和他人是真實存在的，不是由計度而生。又說只是迷惑了心，不是真實存在的，為什麼不在水中迷惑看見火，在火中迷惑看見水？所以知道水火是真實存在的，不是迷惑而生。 答：
【English Translation】 English version: Question: Therefore, knowing that I create evil karma and receive retribution, is it not due to the cause and condition of karma? Answer: Because after attaining no-self (Anatta), the cause and condition of evil karma are cut off. Without that cause and condition, one does not receive retribution. It is not that having a self means receiving retribution, and not having a self means not receiving retribution. Therefore, the sutra says, 'Due to causes and conditions, the Dharma ceases,' which is what it means. By truly investigating, the 'I' is unattainable, so there is no-self, only the six sense bases (Sadayatana). The external part of what I cling to as 'mine' has the six sense objects (Sadvisaya). None of these are truly owned by the 'I'. Question: If it is said that there are only aggregates of form (Rupa), and no real treasures are owned by 'me', then we all universally have them. Why do some people in the world have abundant treasures, while others are poor and have not a single coin? Answer: Treasures are form, born from the cause of actions (Karma). Because karma is superior and flourishing, treasures are abundant. Because karma is impure, one is poor and has nothing. This shows that having or not having is due to karma, not something that 'I' can determine. If it is said that treasures are real and not due to the cause and condition of karma, then all beings cling to having 'mine'. Why are there differences in wealth and poverty? Therefore, know that it is due to the cause and condition of karma, not something that 'I' truly own. It is said that elders have much wealth, while hungry ghosts do not have a single hair to cover their bodies; this is karma. To break the diseases of seeing and hearing in the middle, the six consciousnesses (Vijnana) are divided in the middle. The diseases of seeing and hearing are empty and non-existent. If it is said that seeing and hearing are 'I' and not consciousness, then like the deaf and blind, they have an 'I', why can't they see and hear? Since the deaf and blind, although they have an 'I', cannot see and hear, it is known that seeing is consciousness, not 'I'. Therefore, know that by investigating these three places of sense base, sense object, and consciousness, there is only Dharma and no 'I' or person. Question: Or it is said that there is an 'I', which is born from delusion and resemblance, not truly existing. Why not mistake others for oneself? Now, since one takes oneself as oneself, one cannot take oneself as others; taking others as others, one cannot take others as oneself. Therefore, know that self and others are real, not born from calculation. Also, it is said that it is only a deluded mind, not truly existing. Why not mistakenly see fire in water, and mistakenly see water in fire? Therefore, know that water and fire are real, not born from delusion. Answer:
有二初者。然此分別計我。藉三緣生。謂邪師。邪教。邪思惟等。由此三緣久久熏力慣習。遂計彼為他。執自為我。此但由計有實有故。若言實有。非熏習而計有者。初出胎時。何不執自及以他身。既初出胎時。未熏習故。不計自他。故知計有自他。由妄熏故也。如說分別我執。藉三緣生故。又云。惡見熏習等。二者。凡所見執實。必迷似生。離似則無所執性。故知如計水火。由執似生也。何者。以水火似有。但是虛相。誑心。以不了相。虛執為實有。何以故。所得冷熱。但是觸塵。所見青黃赤白。是色法故。流相騰焰是法塵故。執實水火。但唯法塵妄見有也。如說從自心生。與心作相等是也。
問。既親驗水火。但唯塵等。云何有水火相別。
答。六塵不別。但是虛似有殊。即此似相。由迷執所起故。是故似之與執。但有迷生。如說餓鬼恒河見水為火喻等。此但從自心生。外非實有也。又云。凡有見自見他。皆是迷心自現。如迷東為西。然迷人西。不離悟人東。但為迷人迷故。不見悟人東也。非謂迷見西處。無彼東也。若言迷見西處。無實東者。即見西是悟。不是迷也。以無悟人東。無所迷故。既知實東謂為西者。何以人不離東也。信知眾生不離佛界。佛界不離眾生界。但為迷故。癡盲。對目不知見。
【現代漢語翻譯】 現代漢語譯本： 有兩種最初的錯誤觀念。第一種是分別計我（分別執著于『我』的觀念）。這種觀念的產生依賴於三種因緣：邪師（錯誤的老師），邪教（錯誤的教義），邪思惟（錯誤的思維方式）等等。由於這三種因緣長久的薰染和習慣，於是就認為彼（他人）是他，執著于自（自己）為我。這僅僅是由於妄計為實有而產生的。如果說是實有，不是通過熏習而認為有的，那麼剛出生的時候，為什麼不執著于自身以及他人的身體呢？既然剛出生的時候，沒有經過熏習，所以不會執著于自和他。因此，可知執著于自他，是由虛妄的薰染所導致的。正如經文所說，分別我執，依賴於三種因緣而產生。又說，惡見熏習等等。 第二種是，凡是所見所執著為真實的，必定是迷惑于相似的顯現。離開相似的顯現，就沒有可以執著的性質。所以，可知如同執著水火，是由於執著于相似的顯現。為什麼呢？因為水火看似存在，但實際上是虛假的現象，迷惑人心。因為不瞭解其真實相狀，虛妄地執著為實有。為什麼呢？因為所感受到的冷熱，僅僅是觸塵（觸覺的對象）。所見到的青黃赤白，是色法（視覺的對象）。流動的相狀和升騰的火焰是法塵（意識的對象）。執著于真實的水火，僅僅是法塵的虛妄顯現。正如經文所說，從自心生起，與心一同顯現等等。 問：既然親身驗證水火，僅僅是塵等（感官的對象），那麼為什麼會有水火的相狀差別呢？ 答：六塵（色、聲、香、味、觸、法）本身沒有差別，僅僅是虛假的相似顯現有所不同。而這種相似的顯現，是由迷惑和執著所引起的。因此，相似的顯現和執著，僅僅是由於迷惑而產生。正如經文所說，餓鬼在恒河中看到水為火的譬喻等等。這僅僅是從自心生起，外在並非真實存在。又說，凡是見到自或見到他，都是迷惑的心自己顯現的。如同迷惑了東方為西方。然而迷惑的人所見的西方，不離開覺悟的人所見的東方。只是因為迷惑的人迷惑，所以看不見覺悟的人所見的東方。並非說迷惑的人所見的西方之處，沒有真實的東方。如果說迷惑的人所見的西方之處，沒有真實的東方，那麼見到西方就是覺悟，而不是迷惑了。因為沒有覺悟的人所見的東方，就沒有可以迷惑的對象。既然知道真實的東方被認為是西方，那麼為什麼人沒有離開東方呢？應當相信眾生沒有離開佛界，佛界沒有離開眾生界。只是因為迷惑，愚癡盲目，面對面卻不知道看見。
【English Translation】 English version: There are two initial misconceptions. The first is the 'conceptualization of self' (the concept of clinging to 'I'). This concept arises from three conditions: evil teachers, evil teachings, and evil thoughts, etc. Due to the prolonged influence and habitual practice of these three conditions, one then considers 'other' as other, and clings to 'self' as self. This is solely due to the false assumption of reality. If it were truly real, not conceived through conditioning, then why wouldn't one cling to one's own body and the bodies of others at the moment of birth? Since there is no conditioning at the moment of birth, there is no clinging to self and other. Therefore, it is known that clinging to self and other is caused by false conditioning. As the sutra says, the conceptualization of self arises from three conditions. It also says, 'evil views conditioning,' etc. The second is that whatever is seen and clung to as real must be deluded by similar appearances. Without similar appearances, there is no nature to cling to. Therefore, it is known that clinging to water and fire is due to clinging to similar appearances. Why? Because water and fire appear to exist, but in reality, they are false phenomena that deceive the mind. Because one does not understand their true nature, one falsely clings to them as real. Why? Because the coldness and heat experienced are merely touch objects (objects of tactile sensation). The blue, yellow, red, and white seen are form objects (objects of visual sensation). The flowing appearance and rising flames are mental objects (objects of consciousness). Clinging to real water and fire is merely a false appearance of mental objects. As the sutra says, 'arising from one's own mind, appearing together with the mind,' etc. Question: Since water and fire are personally verified as merely objects, etc. (objects of the senses), then why are there differences in the appearances of water and fire? Answer: The six objects (form, sound, smell, taste, touch, and mental objects) themselves have no difference, only the false similar appearances are different. And these similar appearances are caused by delusion and clinging. Therefore, similar appearances and clinging are only produced by delusion. As the sutra says, 'the analogy of hungry ghosts seeing water as fire in the Ganges River,' etc. This arises solely from one's own mind; it is not truly existent externally. It also says, 'Whenever one sees self or sees other, it is the deluded mind manifesting itself.' It is like mistaking east for west. However, the west seen by the deluded person does not depart from the east seen by the enlightened person. It is only because the deluded person is deluded that they cannot see the east seen by the enlightened person. It is not that there is no real east where the deluded person sees west. If it were said that there is no real east where the deluded person sees west, then seeing west would be enlightenment, not delusion. Because there is no east seen by the enlightened person, there is nothing to be deluded about. Since it is known that the real east is considered west, then why does one not depart from the east? One should believe that sentient beings do not depart from the Buddha realm, and the Buddha realm does not depart from the sentient being realm. It is only because of delusion, ignorance, and blindness that one does not know how to see when face to face.
深自悲哉。如大涅槃經云。外道先尼言。瞿曇。若無我者。誰見誰聞。佛言。善男子。內有六入。外有六塵。內外和合。生六種識。是六種識。因緣得名。善男子。譬如一火。因木得故。名為木火。因草得故。名為草火。乃至眾生意識。亦復如是。因眼因色。因明因欲。名為眼識。善男子。如是眼識。不在眼中。乃至欲中。四事和合。故生是識。乃至意識。亦復如是。若是因緣和合故生。智者不應說見即是我。乃至觸即是我。善男子。是故我說眼識乃至意識。一切諸法。即是幻也。云何如幻。本無今有。已有還無。乃至內外六入。是名眾生我人士夫。離內外入。無別眾生我人士夫。又言。瞿曇。如汝所言。內外和合。誰出聲言。我作我受。佛言。先尼。從愛無明。因緣生業。從業生有。從有出生無量心數。心生覺觀。覺觀動風。風隨心觸喉舌齒唇。眾生倒想。聲出言說。我作我受。我見我聞。善男子。如幢頭鈴。風因緣故。便出音聲。風大聲大。風小聲小。無有作者。又百論云。我若是有。應如色等。從緣而生。生定歸滅。則非常住。若非緣生。應如兔角。無勝體用。何名為我。又唸唸滅。所以非常。相似相續。所以非斷。如是佛子。遠離二邊。悟入緣生。處中妙理。
問。既無我人。云何有生有死。
【現代漢語翻譯】 現代漢語譯本： 我深深地感到悲哀。正如《大涅槃經》所說，外道先尼問道：『瞿曇（釋迦牟尼的尊稱），如果沒有『我』，那麼是誰在看，誰在聽呢？』 佛回答說：『善男子，內在有六入（眼、耳、鼻、舌、身、意），外在有六塵（色、聲、香、味、觸、法）。內外相互結合，產生六種識（眼識、耳識、鼻識、舌識、身識、意識）。這六種識，是依因緣而得名的。』 『善男子，譬如一堆火，因為木柴而燃起，就叫做木火；因為草而燃起，就叫做草火。乃至眾生的意識也是這樣，因為眼和色，因為光明和慾望，而產生眼識。』 『善男子，這樣的眼識，不在眼中，也不在色中，乃至不在慾望中。是這四種因素和合，才產生了這個識。乃至意識也是這樣。如果是因緣和合而生，那麼智者就不應該說『見』就是『我』，乃至『觸』就是『我』。』 『善男子，所以我說眼識乃至意識，一切諸法，都是幻化的。』 『為什麼說是幻化的呢？本來沒有，現在有了；已經有了，還會消失。乃至內外六入，這就是眾生所說的『我』、『人』、『士夫』。離開內外六入，就沒有另外的眾生、我、人、士夫。』 外道又問：『瞿曇，如你所說，內外和合，那麼是誰發出聲音說『我作』、『我受』呢？』 佛回答說：『先尼，從愛和無明，因緣產生業；從業產生有；從有出生無量的心念。心念產生覺和觀，覺和觀帶動風，風隨著心觸動喉嚨、舌頭、牙齒、嘴唇，眾生顛倒妄想，聲音就發出來，說『我作』、『我受』、『我見』、『我聞』。』 『善男子，就像寶幢上的鈴鐺，因為風的緣故，就發出聲音。風大，聲音就大；風小，聲音就小。並沒有一個『作者』。』 又《百論》說：『如果『我』是存在的，應該像色等一樣，從因緣而生，生了必定歸於滅，那就不是常住的。如果不是從因緣而生，應該像兔角一樣，沒有任何實體和作用。那又憑什麼叫做『我』呢？』 又因爲念念生滅，所以不是常住的；因為相似相續，所以不是斷滅的。像這樣的佛子，遠離斷常二邊，領悟進入緣起性空的道理，處於中道的微妙真理。 問：既然沒有『我』和『人』，為什麼會有生有死呢？
【English Translation】 English version: I am deeply saddened. As the Mahāparinirvāṇa Sūtra says, the heretic Sreni asked: 'Gautama (honorific title for Shakyamuni), if there is no 'self', then who sees and who hears?' The Buddha replied: 'Good man, there are six internal sense bases (ṣaḍāyatana) (eye, ear, nose, tongue, body, mind) and six external sense objects (ṣaḍviṣaya) (form, sound, smell, taste, touch, dharma). When the internal and external combine, six kinds of consciousness (ṣaḍvijñāna) (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) arise. These six kinds of consciousness are named based on conditions.' 'Good man, it is like a fire that is named 'wood fire' because it is caused by wood; it is named 'grass fire' because it is caused by grass. Likewise, the consciousness of sentient beings is also like this; because of the eye and form, because of light and desire, eye-consciousness arises.' 'Good man, such eye-consciousness is not in the eye, nor in the form, nor even in the desire. It is the combination of these four factors that gives rise to this consciousness. Likewise, mind-consciousness is also like this. If it arises from the combination of conditions, then a wise person should not say that 'seeing' is 'self', nor that 'touch' is 'self'.' 'Good man, therefore I say that eye-consciousness and even mind-consciousness, all dharmas, are illusory.' 'Why are they said to be illusory? Originally non-existent, now they exist; having existed, they will still disappear. Even the six internal and external sense bases are what sentient beings call 'self', 'person', 'individual'. Apart from the internal and external sense bases, there is no other sentient being, self, person, or individual.' The heretic further asked: 'Gautama, as you say, the internal and external combine, then who makes the sound saying 'I act', 'I receive'?' The Buddha replied: 'Sreni, from love and ignorance (avidyā), conditions give rise to karma (karma); from karma, existence (bhava) arises; from existence, countless thoughts arise. Thoughts give rise to perception and observation, perception and observation move the wind, the wind follows the mind and touches the throat, tongue, teeth, and lips, sentient beings have inverted thoughts, and sound comes out, saying 'I act', 'I receive', 'I see', 'I hear'.' 'Good man, like the bells on top of a banner, because of the wind, they make a sound. If the wind is strong, the sound is loud; if the wind is weak, the sound is soft. There is no 'maker'.' Furthermore, the Śataśāstra says: 'If 'self' exists, it should be like form, etc., arising from conditions, and having arisen, it must return to extinction, then it is not permanent. If it does not arise from conditions, it should be like a rabbit's horn, without any substance or function. Then what is called 'self'?' Moreover, because thoughts arise and cease moment by moment, it is not permanent; because they are similar and continuous, it is not annihilation. Such a Buddhist disciple, far from the two extremes of permanence and annihilation, understands and enters the principle of dependent origination (pratītyasamutpāda), and dwells in the wonderful truth of the Middle Way. Question: Since there is no 'self' and no 'person', why is there birth and death?
答。但生是空生。死是空死。畢竟無有我人可得。如經云。一切世間法。唯因果無人。但是依空法。還生於空法。是知眾生果中。但有名數。名數本空。萬法何有。如法性論云。數盡則群有皆虛。名廢則萬像自畢。因茲以觀。斯乃會通之津徑。反神之玄路。是以境因名立。名虛則境空。有從數生。數虛則有寂。名數起處。皆是自心。心若不生。萬法何有。所以華嚴經頌云。世間一切法。但以心為主。隨解取眾相。顛倒不如實。若能如實觀之。則見自心之性。可謂會通之津徑。反神之玄路矣。又凈名疏。智者廣釋六大性無我。如經云。是身無我。為如地。此正約地種明無我也。今例作兩釋。一作破外人解。二約內觀明義。一破外人者。外人計云。若言身無神我。那得能擔輕負重。內人破言。地亦能荷負山嶽。可有神我耶。次約內觀解者。若毗曇明。眾生是假名。地大是實法。成論明。地大亦是假名。四微是實法。今明雖復假實之殊。同是苦諦下無我行觀門所攝。如地是四微所成。若一微是主。三亦是主。若一非主。三亦非主。當知無主。若內地四微所成無主者。外地四微所成。亦無有主也。若內外地無主者。此三事所成。何得有主。若無主。即是無我。故云此身無主。為如地也。又請觀音經云。地大。地無堅性。地若是
有者。為自性有。他性有。共性有。無因性有。四種中隨計一性。即是有見。若謂是事實。余妄語。實即是剛義。是性。是主義也。若檢四性不得。此為見地是無。是事實。余妄語。實即是剛。是性。是主。若見地亦有亦無。是事實。余妄語。實即是剛。是性。是主。若見地是非有非無。是事實。余妄語。實即是性。是主。若於此四句有所計執者。即是性實。是剛。是主。金剛般若經云。是諸眾生。若心取相。則著我人眾生壽者。若取法相。亦著我人眾生壽者。若取非法相。亦著我人眾生壽者也。若不取四句。則是觀地無剛性。若無剛實。則無主無我。故說是身無主。猶如地也。經云。是身無我。為如火。亦作兩釋。一作破外人解者。外人計有神我。云何知耶。見身能東西馳走。及出音聲。故知有神我也。內人破曰。約火一法。破其兩計。所以者何。火燒野草。亦能東西自在。亦是我也。又燒著竹木。出諸音聲。亦是有神我也。次約內觀釋者。火為二微所成。無有定性。無性。即是無火也。今身為名色所成。身無定性。若身無定性。即無我也。複次此身中諸暖即是火。若外火無我。內火亦無我也。又請觀音經云。火大。火性從因緣生。若從緣生。即無自性。無實。即無我。破性。及四句。類地可知。經云。是身無壽。
【現代漢語翻譯】 現代漢語譯本： 有人認為，『有』（bhāva）是自性有（svabhāva-bhāva），他性有（parabhāva-bhāva），共性有（ubhaya-bhāva-bhāva），或無因性有（ahetu-bhāva-bhāva）。在這四種可能性中，無論執著于哪一種，都屬於『有見』（bhava-dṛṣṭi）。如果他們說這是事實，其他說法都是妄語，那麼這個『事實』就是他們的『剛義』（tvam eva satyam），是他們的『自性』（svabhāva），是他們的『主義』（siddhānta）。 如果考察這四種『有』都不可得，他們就認為他們的『見地』（dṛṣṭi）是『無』（abhāva），這是事實，其他說法都是妄語，那麼這個『事實』就是他們的『剛』，是他們的『自性』，是他們的『主』。 如果他們的『見地』認為『亦有亦無』（asti ca nāsti ca），這是事實，其他說法都是妄語，那麼這個『事實』就是他們的『剛』，是他們的『自性』，是他們的『主』。 如果他們的『見地』認為『非有非無』（naivāsti naiva nāsti），這是事實，其他說法都是妄語，那麼這個『事實』就是他們的『自性』，是他們的『主』。 如果有人對這四句（catuṣkoṭika）有所執著，那就是執著于『自性實有』（svabhāva-satya），是『剛』，是『主』。《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）說：『是諸眾生，若心取相，則著我、人、眾生、壽者。若取法相，亦著我、人、眾生、壽者。若取非法相，亦著我、人、眾生、壽者也。』 如果不執著于這四句，那麼觀察到的『地』（pṛthivī）就沒有『剛性』（tvam eva satyam）。如果沒有『剛實』，就沒有『主』，沒有『我』（ātman）。所以說這個身體沒有主宰，就像地一樣。《經》（Sūtra）中說：『是身無我』，可以像火（agni）一樣作兩種解釋。一種是用來駁斥外道（tīrthika）的觀點。外道認為有神我（ātman），怎麼知道呢？因為看到身體能夠東西奔走，並且發出聲音，所以知道有神我。 內道（svaka）的人反駁說，可以用火這一法來破斥他們的兩種觀點。為什麼呢？火燃燒野草，也能東西自在移動，這也是『我』嗎？又燃燒竹木，發出各種聲音，這也是有神我嗎？ 另一種是約內觀（adhyātmam）來解釋。火是由二微（dvyaṇuka）所成，沒有定性（niḥsvabhāva）。沒有自性，就是沒有火。現在的身體是由名色（nāmarūpa）所成，身體沒有定性。如果身體沒有定性，就沒有我。 再者，這個身體中的各種暖（tejas）就是火。如果外面的火沒有我，裡面的火也沒有我。又《請觀音經》（Avalokiteśvara Sūtra）說：『火大（tejo dhātu），火性從因緣生（pratītyasamutpāda）。如果從因緣生，就沒有自性（niḥsvabhāva），沒有實性（asāraka），即無我。』破斥自性以及四句，可以像理解地大一樣理解。 《經》（Sūtra）中說：『是身無壽』（jīva）。
【English Translation】 English version: Some assert that 'being' (bhāva) exists as self-existence (svabhāva-bhāva), other-existence (parabhāva-bhāva), both-existence (ubhaya-bhāva-bhāva), or causeless-existence (ahetu-bhāva-bhāva). Whichever of these four possibilities one clings to, it constitutes 'the view of being' (bhava-dṛṣṭi). If they say this is the truth, and other statements are false, then this 'truth' is their 'firm meaning' (tvam eva satyam), their 'own nature' (svabhāva), their 'doctrine' (siddhānta). If, upon examination, these four kinds of 'being' are not found, they consider their 'view' (dṛṣṭi) to be 'non-being' (abhāva), and this is the truth, while other statements are false. Then this 'truth' is their 'firmness,' their 'own nature,' their 'principle'. If their 'view' holds that 'it both exists and does not exist' (asti ca nāsti ca), this is the truth, and other statements are false. Then this 'truth' is their 'firmness,' their 'own nature,' their 'principle'. If their 'view' holds that 'it neither exists nor does not exist' (naivāsti naiva nāsti), this is the truth, and other statements are false. Then this 'truth' is their 'own nature,' their 'principle'. If someone clings to these four statements (catuṣkoṭika), that is clinging to 'inherent existence' (svabhāva-satya), to 'firmness,' to 'principle'. The Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) says: 'These beings, if their minds grasp at characteristics, then they are attached to the notions of self, person, living being, and life-span. If they grasp at the characteristic of a dharma, they are also attached to the notions of self, person, living being, and life-span. If they grasp at the characteristic of a non-dharma, they are also attached to the notions of self, person, living being, and life-span.' If one does not cling to these four statements, then the observed 'earth' (pṛthivī) has no 'firmness' (tvam eva satyam). If there is no 'firm reality,' then there is no 'principle,' no 'self' (ātman). Therefore, it is said that this body has no master, just like the earth. The Sutra (Sūtra) says: 'This body is without self,' which can be explained in two ways, like fire (agni). One way is to refute the views of externalists (tīrthika). Externalists believe there is a divine self (ātman). How do they know? Because they see the body able to run east and west, and produce sounds, so they know there is a divine self. The internalist (svaka) refutes this, saying that the two views can be refuted by the single example of fire. Why? Fire burns wild grass, and can also move freely east and west; is this also a 'self'? Also, burning bamboo and wood produces various sounds; is this also a divine self? Another explanation is in terms of internal contemplation (adhyātmam). Fire is composed of two atoms (dvyaṇuka), and has no fixed nature (niḥsvabhāva). Without inherent nature, it is without fire. The present body is composed of name and form (nāmarūpa), and the body has no fixed nature. If the body has no fixed nature, then there is no self. Furthermore, the various warmth (tejas) in this body is fire. If external fire has no self, internal fire also has no self. Also, the Avalokiteśvara Sutra (Avalokiteśvara Sūtra) says: 'The fire element (tejo dhātu), the nature of fire arises from conditions (pratītyasamutpāda). If it arises from conditions, then it has no inherent nature (niḥsvabhāva), no substance (asāraka), which means no self.' Refuting inherent nature and the four statements can be understood in the same way as understanding the earth element. The Sutra (Sūtra) says: 'This body is without life' (jīva).
為如風。亦作破內外觀釋。破外人者。外人計有壽者。云何知耶。若無壽者。何得有出入息。相續不斷。內人破曰。出入息者。但風相。外風無壽者。內風豈是壽者也。次內觀解者。風相觸擊。故輕虛自在。游中無礙。有何壽命。大集云。出入息者。名為壽命。若觀此出入息。入無積聚。出無分散。來無經游。去無履涉。如空中風求不可得。風既非壽。息亦何得是壽也。又請觀音經云。風性無礙。今以四句觀風。若言有性有生。四句可得者。即是礙相。不得入道。若四句觀風。風不可得。即是無礙。無礙故。即是入如實之際。觀身三事。息非壽命。如風。故說是身無壽。為如風也。經云。是身無人。為如水。此約水種破人。亦作破外人內觀解。初明破外人者。外人計有神。即是人。云何知耶。若身中無神。何能慈恩潤下。曲隨物情也。內人破曰。我見水能下潤。隨器方圓。水無神無人者。而汝能恩潤順物。亦無神無人也。今明內觀解者。水為三微所成。無有定性。無性即無水。三事成身。無有定性。無性即無身。無身即無人。故說是身無人。為如水也。又解。如小兒水中見影。謂言水裡有人。入水求人。終不可得。凡夫三事中生身見。謂身是人。深觀三事。不見身相。即無人也。又如請觀音經云。水性不住。以其住者
【現代漢語翻譯】 現代漢語譯本 為如風（如同風一樣）。也解釋為破內外觀（從內部和外部觀察來破除）。破外人（破除外道之人）的觀點是：外道之人認為存在壽命。他們會問：『怎麼知道的呢？如果沒有壽命，怎麼會有呼吸的出入，相續不斷呢？』內人（修習內觀之人）反駁說：『呼吸的出入，只不過是風的現象。外面的風沒有壽命，裡面的風又怎麼會是壽命呢？』 其次，從內觀的角度解釋：風的各種現象相互觸擊，所以顯得輕盈虛幻，自在流動，在其中游動沒有阻礙。這樣的狀態怎麼會有壽命呢？《大集經》中說：『呼吸的出入，名為壽命。』如果觀察這呼吸的出入，進入時沒有積聚，出去時沒有分散，來時沒有經過任何地方，去時也沒有留下任何痕跡，就像空中的風一樣，無法尋找到。風既然不是壽命，呼吸又怎麼會是壽命呢？ 另外，《請觀音經》中說：『風的性質是無礙的。』現在用四句來觀察風：如果說風有自性，有生起，那麼就可以用四句來把握它，但這樣就是有阻礙的現象，無法進入正道。如果用四句來觀察風，卻無法把握它，那就是無礙的。因為無礙，所以能夠進入如實之際（事物本來的真實狀態）。觀察身體的三件事（地、水、火），呼吸不是壽命，就像風一樣。所以說這身體沒有壽命，如同風一樣。 經中說：『這身體沒有人，如同水一樣。』這是用水的特性來破除人（的實有性）。也解釋為破外人內觀（從內部觀察來破除外道之人）。首先說明破外人：外道之人認為有神，這個神就是人。他們會問：『怎麼知道的呢？如果身體中沒有神，怎麼能有慈悲恩澤的潤下，順應萬物的實情呢？』內人反駁說：『我看到水能夠向下潤澤，隨著容器的形狀而改變。水沒有神，也沒有人，卻能恩澤潤物，順應萬物。你們（的身體）也沒有神，也沒有人。』 現在說明內觀的解釋：水是由三種微細的物質組成的，沒有固定的自性。沒有自性，就沒有水。身體由三件事（地、水、火）組成，沒有固定的自性。沒有自性，就沒有身體。沒有身體，就沒有人。所以說這身體沒有人，如同水一樣。 另一種解釋：就像小孩子在水中看到影子，就說水裡有人。進入水中去尋找，最終也找不到。凡夫在三件事（地、水、火）中產生身體的觀念，認為身體就是人。深入觀察這三件事，卻看不到身體的實在相狀，那就是沒有人。又如《請觀音經》中說：『水的性質是不住的。』因為它的住處...
【English Translation】 English version It is like the wind. It is also explained as 'breaking through internal and external observation'. 'Breaking the outsider' means that outsiders believe in the existence of a life span (shou zhe). They ask, 'How do you know? If there is no life span, how can there be continuous inhalation and exhalation?' The insider (someone who practices internal observation) refutes, 'Inhalation and exhalation are merely phenomena of wind. The external wind has no life span, so how can the internal wind be the life span?' Secondly, from the perspective of internal observation, it is explained: The various phenomena of wind collide with each other, so they appear light and illusory, flowing freely, and there is no obstacle to moving within them. How can such a state have a life span? The Mahasamghata Sutra says, 'Inhalation and exhalation are called life span.' If you observe this inhalation and exhalation, there is no accumulation when entering, and no dispersion when exiting. There is no place passed when coming, and no trace left when going, just like the wind in the sky, which cannot be found. Since the wind is not life, how can breathing be life?' In addition, the Avalokitesvara Requesting Sutra says, 'The nature of wind is unobstructed.' Now, observe the wind with four phrases: If you say that the wind has self-nature and arises, then you can grasp it with four phrases, but this is an obstructive phenomenon and cannot enter the right path. If you observe the wind with four phrases but cannot grasp it, then it is unobstructed. Because it is unobstructed, it can enter the reality (the true state of things as they are). Observing the three things of the body (earth, water, fire), breathing is not life, just like the wind. Therefore, it is said that this body has no life, like the wind. The sutra says, 'This body has no person, like water.' This uses the characteristic of water to break the reality of a person. It is also explained as 'breaking the outsider's internal observation'. First, explain 'breaking the outsider': Outsiders believe that there is a spirit (shen), and this spirit is a person. They ask, 'How do you know? If there is no spirit in the body, how can there be the downward flow of compassionate grace, conforming to the reality of all things?' The insider refutes, 'I see that water can moisten downwards, changing with the shape of the container. Water has no spirit and no person, yet it can bestow grace and moisten things, conforming to all things. You (your body) also have no spirit and no person.' Now, explain the internal observation: Water is composed of three subtle substances and has no fixed self-nature. Without self-nature, there is no water. The body is composed of three things (earth, water, fire) and has no fixed self-nature. Without self-nature, there is no body. Without a body, there is no person. Therefore, it is said that this body has no person, like water. Another explanation: Just like a child sees a shadow in the water and says there is a person in the water. Entering the water to find the person, they will never find it. Ordinary people generate the concept of a body from the three things (earth, water, fire), thinking that the body is a person. Deeply observing these three things, one cannot see the real appearance of the body, which means there is no person. Also, as the Avalokitesvara Requesting Sutra says, 'The nature of water is impermanent.' Because its dwelling...
。池沼方圓。礙之即住。非水有住性也。今檢人亦如是。隨諸法。得人。名。無定性。若四句檢水。有性有著。即是住義。若檢水四句。無性無著。即是無住。無住故。入如實際。經云。是身不實。四大為家。此是總約四大破我。說無我行也。若作破外人解。外人計云。若身中無實有神我者。今現見六情依身而住。故知實有神我也。內人破曰。現見六情依四大住。無別我神之所依也。若約內觀解者。身名是一。一身不應在四我住。若一大我住。三大應無假名身。若各有者。即有四身。若即若離四句。約四大中檢身不得。故知身無有實。若不得身實即身見破。身見破。即我見十六知見皆破也。經云。是身為空。離我我所者。此是第二約空種破。說無我行也。若作破外人解。外人計有我所。若無神我。何得所有。國土人物是實。所。若見實。當知我亦是實。內人破曰。若爾。所是空。我亦應空。如身中空種。空種及一切外空。是所。所空故。我亦空也。若約內觀解者。即是正約空種破身見也。四大造色圍虛空故。假名為身。離空即無身。若外內空不名身。今約空種檢身不可得。即身見破。身見破。即離我我所也。經云。是身無知。如草木瓦礫者。此是第三檢識種破我。是知說無我行也。若作破外人解。外人計云。若身中無
【現代漢語翻譯】 池沼的形狀是方形或圓形，被阻礙就停止流動，這並非水本身具有停留的性質。現在觀察人也是如此，隨著各種因緣和合而有了『人』這個名稱，並沒有固定的自性。如果用四句來考察水，認為水有自性並且有所執著，那就是『住』的意思；如果用四句來考察水，認為水沒有自性也沒有執著，那就是『無住』。因為無住，所以能契入如實之際。經中說：『這個身體是不真實的，由四大（地、水、火、風）組成。』這是總括地用四大來破除『我』，說明無我之行。如果理解為破斥外道，外道會認為：如果身體中沒有真實存在的『神我』，那麼現在所見的六根（眼、耳、鼻、舌、身、意）依附於身體而存在，因此可知確實存在『神我』。我們破斥說：現在所見的六根依附於四大而存在，沒有另外的『神我』可以依附。如果從內觀的角度來理解，『身』這個名稱是一個整體，一個身體不應該依附於四個『我』而存在。如果一個『大我』存在，那麼其餘三大就應該沒有假名的身體。如果每個大都有，那就有了四個身體。無論是即或是離，用四句來考察四大都找不到身體，因此可知身體沒有真實的存在。如果找不到身體的真實性，那麼身見（認為身體是真實存在的錯誤觀念）就被破除了。身見被破除，那麼我見（認為有一個永恒不變的『我』的錯誤觀念）以及十六種知見都會被破除。 經中說：『這個身體是空性的，遠離了我以及我所（屬於我的事物）。』這是第二種用空種（空性的元素）來破除『我』，說明無我之行。如果理解為破斥外道，外道會認為有『我所』，如果沒有『神我』，怎麼會有『所有』？國土、人物是真實的『所』，如果見到『所』是真實的，就應該知道『我』也是真實的。我們破斥說：如果『所』是空性的，那麼『我』也應該是空性的。就像身體中的空種，空種以及一切外在的空，都是『所』。因為『所』是空性的，所以『我』也是空性的。如果從內觀的角度來理解，這就是直接用空種來破除身見。四大所造的色法圍繞著虛空，所以假名為『身』。離開空就沒有身體。如果內外空都不存在，就不能稱為身體。現在用空種來考察身體，是無法找到的，那麼身見就被破除了。身見被破除，就遠離了『我』和『我所』。 經中說：『這個身體沒有知覺，就像草木瓦石一樣。』這是第三種用識種（意識的元素）來破除『我』，這是用知覺來說明無我之行。如果理解為破斥外道，外道會認為，如果身體中沒有...
【English Translation】 The shape of ponds and marshes is square or round. They stop when obstructed, but this is not because water inherently possesses the nature of dwelling. Now, examining people is similar. With various conditions arising, the name 'person' is obtained, without a fixed self-nature. If we examine water with the four propositions, considering it to have a nature and attachment, that is the meaning of 'dwelling'. If we examine water with the four propositions, considering it to have no nature and no attachment, that is 'non-dwelling'. Because of non-dwelling, one can enter the suchness of reality. The sutra says: 'This body is unreal, made of the four great elements (earth, water, fire, and wind).' This is a general way of using the four great elements to break down the 'self', explaining the practice of no-self. If interpreted as refuting externalists, they might argue: If there is no real 'divine self' within the body, then the six senses (eye, ear, nose, tongue, body, and mind) are seen to rely on the body, thus proving the existence of a 'divine self'. We refute this by saying: The six senses are seen to rely on the four great elements, not on a separate 'divine self'. If understood from the perspective of internal contemplation, the name 'body' is a whole. One body should not dwell in four 'selves'. If one 'great self' dwells, then the other three should not have a nominal body. If each has one, then there would be four bodies. Whether identical or separate, examining the four great elements does not reveal a body. Therefore, it is known that the body has no real existence. If the reality of the body cannot be found, then the view of self (the mistaken notion that the body is real) is broken. When the view of self is broken, then the view of self (the mistaken notion that there is a permanent, unchanging 'self') and the sixteen views are all broken. The sutra says: 'This body is empty, devoid of self and what belongs to self.' This is the second way of using the element of emptiness to break down the 'self', explaining the practice of no-self. If interpreted as refuting externalists, they might argue that there is 'what belongs to self'. If there is no 'divine self', how can there be possessions? Land, people, and things are real 'possessions'. If 'possessions' are seen as real, then the 'self' should also be known as real. We refute this by saying: If 'possessions' are empty, then the 'self' should also be empty. Like the element of emptiness in the body, the element of emptiness and all external emptiness are 'possessions'. Because 'possessions' are empty, the 'self' is also empty. If understood from the perspective of internal contemplation, this is directly using the element of emptiness to break down the view of self. The forms created by the four great elements surround emptiness, hence the nominal name 'body'. Without emptiness, there is no body. If neither internal nor external emptiness exists, it cannot be called a body. Now, examining the body with the element of emptiness, it cannot be found. Then the view of self is broken. When the view of self is broken, one is free from 'self' and 'what belongs to self'. The sutra says: 'This body is without consciousness, like grass, wood, tiles, and stones.' This is the third way of using the element of consciousness to break down the 'self', explaining the practice of no-self through consciousness. If interpreted as refuting externalists, they might argue that if there is no...
神。那得知四時氣序等事也。內人破曰。如草木瓦礫。亦猶陰陽氣候逐時轉變。似有所知。而非神知者。令身雖有知。如草木瓦礫。無神知也。又外人計身內有神。神使知知之。內人破曰。若神使知知。復誰使神。知。遂無使。神何須使。若無神使。即無知者。無知者。即如草木瓦礫也。若約內觀。的觀識種。所以者何。三事成身。命暖無知。知只是識。若謂識能知者。過去識已滅。滅故不能知。現在識剎那不住。無暫停時。亦不得知。未來識未有。未有之識。豈得有知。三世求識。知不可得。離三世無別有知。故說此身無知。如草木瓦礫也。經云。是身無作。風力所轉。次約風動。助成。破識有作。說無我行也。若作破外人解。外人計身內有神我故。能執作施為。作一切事。內人破曰。此非神作。身有所作。皆風力轉也。若約內觀心解。妄念心動。身內。依風得有種種所作。故大集經云。有風能上。有風能下。心若念上。風隨心牽起。心若念下。風隨心牽下。運轉所作。皆是風隨心轉。作一切事。若風道不通。手腳不遂。心雖有念。即舉動無從。譬如人牽關棙即影技種種所作捩繩若斷。手無所牽。當知皆是依風之所作也。今觀此依風。不自生。亦不他生。若無生。即是空。尚不能自有。令三事成身不可得。誰是作也
【現代漢語翻譯】 神（梵：deva）。外道認為人能得知四季氣候變化等事是神的作用。內道修行人反駁說：『如同草木瓦礫，也隨著陰陽氣候的變化而轉變，看似有所知覺，但並非神的作用。人的身體即使有知覺，也如同草木瓦礫一般，沒有神的作用。』此外道認為身體內有神，是神使人產生知覺。內道修行人反駁說：『如果神使人產生知覺，又是誰使神產生知覺呢？這樣推論下去就沒完沒了，而且神又何須被使呢？如果沒有神來使，就沒有知覺。沒有知覺，就如同草木瓦礫一樣。』如果從內觀的角度來看，仔細觀察識的種子，原因是什麼呢？因為身由三事（命、暖、識）構成，命和暖沒有知覺，知覺只是識的作用。如果說識能夠產生知覺，那麼過去的識已經滅亡，滅亡了就不能產生知覺。現在的識剎那不住，沒有停頓的時候，也不能產生知覺。未來的識還沒有產生，沒有產生的識，怎麼能有知覺呢？從過去、現在、未來三世來尋找識，知覺是不可得的。離開三世就沒有別的知覺。所以說這個身體沒有知覺，如同草木瓦礫一樣。《楞伽經》說：『這個身體沒有自主性，是被風力所轉動的。』接下來從風的動搖助成作用來破斥識的作用，說明無我之行。如果從破斥外道的角度來解釋，外道認為身體內有神我，所以能夠執持、作為、施為，做一切事情。內道修行人反駁說：『這不是神的作用，身體所做的一切，都是風力轉動的結果。』如果從內觀心來解釋，妄念心動，身體內，依靠風才能產生種種作為。所以《大集經》說：『有風能向上，有風能向下。』心如果念向上，風就隨著心牽引向上；心如果念向下，風就隨著心牽引向下。運轉所作，都是風隨著心轉動，做一切事情。如果風道不通暢，手腳就不靈活，心即使有念頭，也無法舉動。譬如人牽動機關，影子戲才能有種種作為，如果牽引影子的繩子斷了，手就無所牽引。應當知道一切都是依靠風的作用。現在觀察這依靠風，不是自己產生，也不是從他處產生。如果沒有產生，就是空。尚且不能自己存在，令三事構成身體是不可得的，誰是作者呢？
【English Translation】 Deities (Sanskrit: deva). Outsiders believe that people can know the changes of the four seasons and climate because of the action of deities. The insiders refuted: 'Like plants, trees, tiles and gravel, they also change with the changes of yin and yang climate, which seems to be conscious, but it is not the action of deities. Even if the human body has consciousness, it is like plants, trees, tiles and gravel, without the action of deities.' In addition, outsiders believe that there is a deity in the body, and it is the deity that makes people conscious. The insiders refuted: 'If the deity makes people conscious, then who makes the deity conscious? This kind of reasoning will never end, and why does the deity need to be made? If there is no deity to make it, there is no consciousness. Without consciousness, it is like plants, trees, tiles and gravel.' If viewed from the perspective of inner observation, carefully observe the seeds of consciousness, what is the reason? Because the body is composed of three things (life, warmth, and consciousness), life and warmth have no consciousness, and consciousness is only the function of consciousness. If it is said that consciousness can produce consciousness, then the past consciousness has died out, and if it dies out, it cannot produce consciousness. The present consciousness does not stay for a moment, and there is no time to stop, and it cannot produce consciousness. The future consciousness has not yet been produced, and how can the consciousness that has not been produced have consciousness? Looking for consciousness from the past, present, and future three worlds, consciousness is unattainable. Apart from the three worlds, there is no other consciousness. Therefore, it is said that this body has no consciousness, like plants, trees, tiles and gravel. The Laṅkāvatāra Sūtra says: 'This body has no autonomy and is turned by the force of the wind.' Next, the action of the wind's shaking and assisting is used to refute the action of consciousness, explaining the practice of non-self. If explained from the perspective of refuting outsiders, outsiders believe that there is a divine self in the body, so they can hold, act, and perform, doing everything. The insiders refuted: 'This is not the action of the deity. Everything the body does is the result of the wind turning.' If explained from the perspective of inner observation of the mind, delusional thoughts move the mind, and within the body, various actions can be produced by relying on the wind. Therefore, the Mahāsaṃnipāta Sūtra says: 'There is wind that can go up, and there is wind that can go down.' If the mind thinks upward, the wind will follow the mind and pull upward; if the mind thinks downward, the wind will follow the mind and pull downward. The operation and action are all the wind following the mind and doing everything. If the wind channel is not smooth, the hands and feet will not be flexible, and even if the mind has thoughts, it will not be able to move. For example, when a person moves a machine, shadow puppets can have various actions. If the rope pulling the shadow is broken, the hand will have nothing to pull. It should be known that everything depends on the action of the wind. Now observe this reliance on the wind, it is not produced by itself, nor is it produced from elsewhere. If it is not produced, it is emptiness. It cannot even exist by itself, and it is impossible to make the three things constitute the body. Who is the author?
。釋曰。夫外計內執我者。皆于地水火風空識六大種中。及身內識暖息三事等起執。今觀六大三事內。唯是識之一大。世多堅執以為實我。今只用于內外三世中推。自然無我無識。內外推者。只如執識實在身內者。且何者是識。若言身份皮肉筋骨等是識者。此是地大。若言精血便利等是識者。此是水大。若言身中暖觸是識者。此是火大。若言折旋俯仰言談祗對是識者。此是風大。除四大外。唯是空大。何者是識。各各既無。和合豈有。如一砂壓無油。合衆砂而豈有。似一狗非師子。聚群狗而亦無。此四大種。現推無體。即是內空。死後各復外四大。一一歸空。即是外空。內外俱空。識性無寄。又內推既無識。應在外者。外屬他身。自無主宰。及同虛空。有何分別。內外既空。中間奚有。以因內外立中間故。但破內外。中間自虛。若識內外空者。應在心世。何者。因三世以辯識。因識以立三世。若無有識。誰分三世。若無三世。何以明識。以此三識。若不思過去。即想未來。過未不緣。即住現在。離三際外。更無有識。故祖師云。一念不生。前後際斷。今則唸唸成三世。唸唸識不住。唸唸唯是風。唸唸無主宰。故金剛經云。過去心不可得。未來心不可得。現在心不可得。以因現在立過去。因過去立未來。現在既不住。過
未亦無生。互檢互無。徹底空寂。但有微毫起處。皆從識生。今推既無。分別自滅。分別既滅。境界無依。如依水生波。依鏡現像。無水則波不起。無鏡則像不生。故知非關法有法無。但是識生識滅。如金剛三昧經偈云。法從分別生。還從分別滅。滅是諸分別。是法非生滅。如是洞達。根境豁然。自覺既明。又能利他普照。故經偈云。究竟離虛妄。無染如虛空。清凈妙法身。湛然應一切。是以世間粗浮。不于自身子細明察。妙觀不習。智眼全盲。執妄迷真。以空作有。若能善觀。即齊諸聖。如圓覺經云。爾時世尊告普眼菩薩。善男子。汝等乃能為諸菩薩。及末世眾生。問于如來。修行漸次。思惟住持。乃至假說。種種方便。汝今諦聽。當爲汝說。時普眼菩薩。奉教歡喜。及諸大眾。默然而聽。善男子。彼新學菩薩。及末世眾生。欲求如來凈圓覺心。應當正念遠離諸幻。先依如來奢摩他行。堅持禁戒。安處徒眾。宴坐凈室。常作是念。我今此身。四大和合。所謂發毛爪齒。皮肉筋骨。髓腦垢色。皆歸於地。唾涕膿血。津液涎沫淡淚精氣。大小便利。皆歸於水。暖氣歸火。動轉歸風。四大各離。今者妄身。當在何處。即知此身。畢竟無體。和合為相。實同幻化。四緣假合。妄有六根。六根四大。中外合成。妄有緣氣。于中
【現代漢語翻譯】 現代漢語譯本 未亦無生（沒有產生）。互相檢查，互相都沒有。徹底空寂。只要有極小的念頭產生，都是從識（意識）而生。現在推究既然沒有，分別自然消滅。分別既然消滅，境界就沒有依靠。如同依靠水產生波浪，依靠鏡子顯現影像。沒有水，波浪就不會產生；沒有鏡子，影像就不會顯現。所以知道這無關乎法有法無，只是識生識滅。如同《金剛三昧經》的偈語所說：『法從分別生，還從分別滅。滅是諸分別，是法非生滅。』如果能夠這樣洞徹明達，根（感官）和境（外在世界）就會豁然開朗。自覺既然明瞭，又能利益他人普遍照耀。所以經中的偈語說：『究竟離虛妄，無染如虛空。清凈妙法身，湛然應一切。』因此世間人粗心浮躁，不仔細地在自身上明察，不修習妙觀，智慧之眼完全盲目，執著虛妄而迷惑真實，把空無當作實有。如果能夠好好地觀察，就與諸聖人等同。如同《圓覺經》所說：『爾時世尊告普眼菩薩（一位菩薩的名字）：善男子。你們能夠爲了諸位菩薩以及末世的眾生，向如來請問修行的次第、思惟和住持，乃至假說種種方便。你們現在仔細聽，我將為你們解說。』當時普眼菩薩，接受教誨而歡喜，以及諸位大眾，都默默地聽著。『善男子。那些新學的菩薩以及末世的眾生，想要尋求如來清凈圓滿的覺悟之心，應當以正念遠離各種幻象。首先依靠如來的奢摩他（止觀）修行，堅持禁戒，安住在徒眾之中，在安靜的房間里靜坐，常常這樣想：我現在這個身體，是四大（地、水、火、風）和合而成。所謂頭髮、毛髮、指甲、牙齒、面板、肌肉、筋骨、骨髓、腦、垢穢之物，都歸於地。唾液、鼻涕、膿血、津液、口水、眼淚、精氣、大小便，都歸於水。暖氣歸於火，動轉歸於風。四大各自離散，現在這個虛妄的身體，應當在哪裡呢？』於是就知道這個身體，畢竟沒有實體，只是和合而成的假象，實際上如同幻化。由四大因緣假合，虛妄地有了六根（眼、耳、鼻、舌、身、意）。六根和四大，內外結合而成，虛妄地有了緣氣。其中
【English Translation】 English version There is also no birth. Examining each other, there is nothing. Utterly empty and still. But wherever the slightest thought arises, it all comes from consciousness (識). Now, since we investigate and find nothing, discrimination naturally ceases. Since discrimination ceases, the realm has no reliance. It is like waves arising from water, images appearing in a mirror. Without water, waves do not arise; without a mirror, images do not appear. Therefore, know that it is not about whether the Dharma exists or does not exist, but only about the arising and ceasing of consciousness. As the verse in the Vajra Samadhi Sutra says: 'Dharma arises from discrimination, and also ceases from discrimination. The cessation is all discrimination; this Dharma is neither arising nor ceasing.' If one can penetrate and understand in this way, the roots (感官) and realms (外在世界) will be completely clear. Since self-awareness is clear, one can also benefit others and universally illuminate. Therefore, the verse in the sutra says: 'Ultimately free from falsehood, unblemished like the empty sky. The pure and wonderful Dharma body, serenely responds to everything.' Therefore, worldly people are careless and superficial, not carefully examining themselves, not practicing wonderful contemplation, their wisdom eyes completely blind, clinging to falsehood and deluded by truth, taking emptiness as existence. If one can observe well, one will be equal to all the sages. As the Surangama Sutra says: 'At that time, the World Honored One told Bodhisattva Universal Eye (普眼菩薩, a Bodhisattva's name): Good man. You are able to ask the Tathagata about the gradual stages of practice, contemplation, and abiding, and even the provisional teachings of various expedient means, for the sake of all Bodhisattvas and sentient beings in the degenerate age. Now listen carefully, and I will explain it to you.' At that time, Bodhisattva Universal Eye, joyfully received the teaching, and all the assembly listened silently. 'Good man. Those newly learning Bodhisattvas and sentient beings in the degenerate age, who wish to seek the pure and perfect enlightenment mind of the Tathagata, should maintain right mindfulness and stay away from all illusions. First, rely on the Samatha (奢摩他, calming meditation) practice of the Tathagata, uphold the precepts, abide in the community, and sit in meditation in a quiet room. Constantly think: This body of mine is a combination of the four great elements (四大, earth, water, fire, and wind). That is, hair, nails, teeth, skin, flesh, muscles, bones, marrow, brain, and impure substances all return to earth. Saliva, mucus, pus, blood, fluids, spittle, tears, essence, urine, and feces all return to water. Warmth returns to fire, and movement returns to wind. When the four great elements separate, where will this illusory body be? Then one knows that this body ultimately has no substance, but is a combination of appearances, actually like an illusion. Falsely combined by the four conditions, there are falsely the six senses (六根, eye, ear, nose, tongue, body, and mind). The six senses and the four great elements, combined internally and externally, falsely have conditioned energy. Within this'
積聚。似有緣相。假名為心。善男子。此虛妄心。若無六塵。則不能有。四大分解。無塵可得。于中緣塵。各歸散滅。畢竟無有緣心可見。善男子。彼之眾生幻身滅故。幻心亦滅。幻心滅故。幻塵亦滅。幻塵滅故。幻滅亦滅。幻滅滅故。非幻不滅。譬如磨鏡。垢盡明現。善男子。當知身心。皆為幻垢。垢相永滅。十方清凈。善男子。譬如清凈摩尼寶珠。映於五色。隨方各現。諸愚癡者。見彼摩尼。實有五色。善男子。圓覺凈性。現於身心。隨類各應。彼愚癡者。說凈圓覺。實有如是身心自相。亦復如是。由此不能遠於幻化。是故我說。身心幻垢。對離幻垢。說名菩薩。垢盡對除。即無對垢。及說名者。善男子。此菩薩及末世眾生。證得諸幻滅影像故。爾時便得無方清凈。無邊虛空。覺所顯發。覺圓明故。顯心清凈。心清凈故。見塵清凈。見清凈故。眼根清凈。根清凈故。眼識清凈。識清凈故。聞塵清凈。聞清凈故。耳根清凈。根清凈故。耳識清凈。識清凈故。覺塵清凈。如是乃至鼻舌身意。亦復如是。善男子。根清凈故。色塵清凈。色清凈故。聲塵清凈。香味觸法。亦復如是。善男子。六塵清凈故。地大清凈。地清凈故。水大清凈。火大風大。亦復如是。善男子。四大清凈故。十二處。十八界。二十五有清凈。彼清凈
【現代漢語翻譯】 現代漢語譯本 積聚，似乎有因緣和合的表象，假名為『心』（citta，指虛妄的心）。善男子，這個虛妄的心，如果沒有六塵（色、聲、香、味、觸、法），就不會存在。四大（地、水、火、風）分解，就無法找到塵。其中因緣和合的塵，各自歸於消散寂滅，最終沒有因緣和合的心可以被看見。善男子，那些眾生的幻身滅亡的緣故，幻心也隨之滅亡。幻心滅亡的緣故，幻塵也隨之滅亡。幻塵滅亡的緣故，幻滅的現象也隨之滅亡。幻滅的現象滅亡的緣故，非幻的本性不會滅亡。譬如擦拭鏡子，污垢去除乾淨，光明自然顯現。善男子，應當知道身和心，都是幻化的污垢。污垢的表象永遠滅除，十方世界就清凈了。 善男子，譬如清凈的摩尼寶珠（maṇi，如意寶珠），映照五種顏色，隨著方位各自顯現。那些愚癡的人，看見摩尼寶珠，就認為它真實具有五種顏色。善男子，圓覺（圓滿覺悟的本性）清凈的自性，顯現在身和心中，隨著類別各自相應。那些愚癡的人，說清凈的圓覺，真實具有這樣的身心自相，也是這樣。因此不能遠離幻化。所以我說，身心是幻化的污垢，爲了對治脫離幻化的污垢，所以稱為菩薩（bodhisattva，覺有情）。污垢去除乾淨，對治也就不存在了，以及說出名字的人和事物也不存在了。 善男子，這位菩薩以及末世的眾生，證悟到諸幻滅的影像的緣故，這時就得到沒有方所的清凈。無邊的虛空，是覺性所顯發。因為覺性圓滿光明，所以顯現心清凈。因為心清凈，所以見塵清凈。因為見清凈，所以眼根清凈。因為根清凈，所以眼識清凈。因為識清凈，所以聞塵清凈。因為聞清凈，所以耳根清凈。因為根清凈，所以耳識清凈。因為識清凈，所以覺塵清凈。像這樣乃至鼻、舌、身、意，也是這樣。 善男子，根清凈的緣故，色塵清凈。色清凈的緣故，聲塵清凈。香、味、觸、法，也是這樣。善男子，六塵清凈的緣故，地大清凈。地清凈的緣故，水大清凈。火大、風大，也是這樣。善男子，四大清凈的緣故，十二處（內六處和外六處），十八界（六根、六塵、六識），二十五有（三界二十五種存在狀態）清凈。他們的清凈是……
【English Translation】 English version Accumulation, seemingly with conditioned appearances, is provisionally named 'mind' (citta, referring to the illusory mind). Good son, this illusory mind cannot exist without the six sense objects (form, sound, smell, taste, touch, and dharma). When the four great elements (earth, water, fire, and wind) disintegrate, no sense object can be found. Among them, the sense objects that arise from conditions each return to dissolution and extinction. Ultimately, no conditioned mind can be seen. Good son, because the illusory body of those beings is extinguished, the illusory mind is also extinguished. Because the illusory mind is extinguished, the illusory sense objects are also extinguished. Because the illusory sense objects are extinguished, the illusory extinction is also extinguished. Because the illusory extinction is extinguished, the non-illusory does not extinguish. It is like polishing a mirror; when the dirt is completely removed, the brightness appears. Good son, you should know that both body and mind are illusory dirt. When the appearance of dirt is permanently extinguished, the ten directions are pure. Good son, it is like a pure maṇi jewel (maṇi, wish-fulfilling jewel), reflecting five colors, each appearing according to its direction. Those foolish people, seeing the maṇi jewel, think that it truly has five colors. Good son, the pure nature of perfect enlightenment (round and complete enlightenment), appears in body and mind, corresponding to each category. Those foolish people say that the pure perfect enlightenment truly has such self-characteristics of body and mind, and it is also like this. Therefore, they cannot stay far away from illusion. Therefore, I say that body and mind are illusory dirt. To counteract and depart from illusory dirt, it is called a Bodhisattva (bodhisattva, enlightened being). When the dirt is completely removed, the counteraction also ceases to exist, and the one who speaks the name and the things named also cease to exist. Good son, this Bodhisattva and sentient beings of the Degenerate Age, because they realize the images of all illusions extinguished, at that time, they attain purity without direction. The boundless void is manifested by enlightenment. Because enlightenment is perfectly bright, it manifests the purity of mind. Because the mind is pure, the object of sight is pure. Because sight is pure, the eye-faculty is pure. Because the faculty is pure, the eye-consciousness is pure. Because consciousness is pure, the object of hearing is pure. Because hearing is pure, the ear-faculty is pure. Because the faculty is pure, the ear-consciousness is pure. Because consciousness is pure, the object of awareness is pure. Likewise, even the nose, tongue, body, and mind are the same. Good son, because the faculties are pure, the object of form is pure. Because form is pure, the object of sound is pure. Smell, taste, touch, and dharma are also the same. Good son, because the six sense objects are pure, the earth element is pure. Because earth is pure, the water element is pure. The fire and wind elements are also the same. Good son, because the four great elements are pure, the twelve entrances (the six internal and six external sense bases), the eighteen realms (six sense organs, six sense objects, and six consciousnesses), and the twenty-five existences (twenty-five states of existence in the three realms) are pure. Their purity is...
故。十力。四無所畏。四無礙智。佛十八不共法。三十七助道品清凈。如是乃至八萬四千陀羅尼門。一切清凈。善男子。一切實相性清凈故。一身清凈。一身清凈故。多身清凈。多身清凈故。如是乃至十方眾生圓覺清凈。善男子。一世界清凈故。多世界清凈。多世界清凈故。如是乃至盡于虛空。圓裹三世。一切平等。清凈不動。善男子。虛空如是平等不動。當知覺性平等不動。四大不動故。當知覺性平等不動。如是乃至八萬四千陀羅尼門平等不動。當知覺性平等不動。善男子。覺性遍滿。清凈不動。圓無際故。當知六根遍滿法界。根遍滿故。當知六塵遍滿法界。塵遍滿故。當知四大遍滿法界。如是乃至陀羅尼門。遍滿法界。善男子。由彼妙覺性遍滿故。根性塵性。無壞無雜。根塵無壞故。如是乃至陀羅尼門。無壞無雜。如百千燈。光照一室。其光遍滿。無壞無雜。善男子。覺成就故。當知菩薩。不與法縛。不求法脫。不厭生死。不愛涅槃。不敬持戒。不憎毀禁。不重久習。不輕初學。何以故。一切覺故。譬如眼光。曉了前境。其光圓滿。得無憎愛。何以故。光體無二無憎愛故。善男子。此菩薩及末世眾生。修習此心。得成就者。於此無修。亦無成就。圓覺普照。寂滅無二。于中百千萬億不可說阿僧祇。恒河沙諸佛世界
。猶如空華。亂起亂滅。不即不離。無縛無脫。始知眾生。本來成佛。生死涅槃。猶如昨夢。善男子。如昨夢故。當知生死。及與涅槃。無起無滅。無來無去。其所證者。無得無失。無取無舍。其能證者。無作無止。無任無滅。於此證中。無能無所。畢竟無證。亦無證者。一切法性。平等不壞。善男子。彼諸菩薩。如是修行。如是漸次。如是思惟。如是住持。如是方便。如是開悟。求如是法。亦不迷悶。所以凡夫迷夢。怕怖生老病死。以二乘偏見厭離成住壞空。若頓悟之時。不厭不怖。全將生死法。度脫于群生。以生死性空故。如釋迦如來。不離不著。生則王宮降誕。演獨尊之文。老則壽八十年。示遷壞之法。病則背痛偃臥。警泡幻之身。死則示滅雙林。顯無常之苦。令小根者悟其遷變。俾大器者頓了圓常。故知生老病死之中。盡能發覺。行住坐臥之內。俱可證真。豈同怖厭凡小之見乎。
宗鏡錄卷第六十六
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第六十七
慧日永明寺主智覺禪師延壽集
夫雖說我相起盡根由。皆是外道凡夫粗重情執。如何是內教修行之人。微細法我之見。
答。法執難亡。更是微細。以法執為
【現代漢語翻譯】 現代漢語譯本： 猶如虛空中所顯現的花朵，看似紛紛揚揚地生起又幻滅，實際上不即不離，沒有束縛也沒有解脫。這時才明白，一切眾生，本來就是已經成就的佛。生死和涅槃，就像昨夜的一場夢。善男子，因為像昨夜的夢一樣，應當明白生死以及涅槃，沒有生起也沒有滅去，沒有來也沒有去。所證悟的境界，沒有得到也沒有失去，沒有取也沒有舍。能夠證悟的主體，沒有造作也沒有停止，沒有聽之任之也沒有斷滅。在這證悟之中，沒有能證的主體，也沒有所證的客體，畢竟來說，既沒有證悟，也沒有證悟者。一切法的本性，都是平等不壞的。善男子，那些菩薩，就是這樣修行，這樣漸次深入，這樣思惟，這樣安住保持，這樣運用方便，這樣開悟。尋求這樣的法，也不會感到迷惑困頓。所以凡夫才會迷惑顛倒，害怕生老病死。二乘人以片面的見解厭惡舍離成住壞空。如果能夠頓悟，就不會厭惡也不會害怕，完全可以將生死之法，用來度脫眾生。因為生死的本性是空性的。就像釋迦如來（Śākyamuni Tathāgata），不離生死，也不執著生死。降生時在王宮降誕，宣揚唯我獨尊的教義。年老時活到八十歲，示現遷變壞滅的法則。生病時背痛而臥，警示如泡沫般虛幻的身體。去世時在雙林示現寂滅，彰顯無常的痛苦。讓小根器的人領悟到遷變，使大根器的人頓悟圓滿常住的真理。所以知道在生老病死之中，完全可以發覺真理。在行住坐臥之中，都可以證悟真如。哪裡會像凡夫小乘那樣恐懼厭惡呢？
《宗鏡錄》卷第六十六
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第六十七
慧日永明寺主智覺禪師延壽集
即使說了我相生起和滅盡的根源，也都是外道凡夫粗重的感情執著。什麼是內教修行之人微細的法我之見呢？
回答：法執難以消除，而且更加微細。因為把法執作為...
【English Translation】 English version: It is like empty space flowers, appearing and disappearing in confusion, neither identical nor separate, without bondage or liberation. Only then do we realize that all sentient beings are originally Buddhas. Birth, death, and Nirvana are like a dream last night. Good man, because it is like a dream last night, you should know that birth, death, and Nirvana have no arising and no ceasing, no coming and no going. What is realized has no gain and no loss, no taking and no giving. Those who can realize have no action and no cessation, no letting go and no annihilation. In this realization, there is no subject and no object, ultimately no realization, and no one who realizes. The nature of all dharmas is equal and indestructible. Good man, those Bodhisattvas practice in this way, gradually progress in this way, contemplate in this way, abide and maintain in this way, use skillful means in this way, and awaken in this way. Seeking such a Dharma, they will not be confused or bewildered. Therefore, ordinary people are deluded and afraid of birth, old age, sickness, and death. Those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) with biased views detest and renounce formation, existence, decay, and emptiness. If one has a sudden awakening, one will neither detest nor fear, and will completely use the Dharma of birth and death to liberate sentient beings. Because the nature of birth and death is empty. Like Śākyamuni Tathāgata (釋迦如來), he neither leaves nor clings to birth and death. At birth, he was born in the royal palace, proclaiming the doctrine of 'I alone am honored'. In old age, he lived to eighty years, demonstrating the law of change and decay. In sickness, he lay down with back pain, warning of the illusory nature of the body like a bubble. At death, he showed extinction in the twin trees, revealing the suffering of impermanence. He caused those with small roots to awaken to change, and enabled those with great capacity to suddenly understand the perfect and constant truth. Therefore, it is known that within birth, old age, sickness, and death, one can fully awaken to the truth. Within walking, standing, sitting, and lying down, one can realize the true nature. How can it be the same as the fearful and detesting views of ordinary people and the Two Vehicles?
Zong Jing Lu (宗鏡錄) Volume Sixty-Six
Engraved by the Grand Repository Supervisor of the Wushen Year Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu (宗鏡錄)
Zong Jing Lu (宗鏡錄) Volume Sixty-Seven
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple
Even though we talk about the root causes of the arising and ceasing of the 'self' aspect, these are all the coarse and heavy emotional attachments of externalist paths and ordinary people. What is the subtle view of 'Dharma-self' of those who practice the inner teachings?
Answer: Dharma attachment is difficult to eliminate, and it is even more subtle. Because Dharma attachment is regarded as...
本。人執為末。所以法愛不盡。皆為頂墮之人。圓證涅槃。猶是我見之者。如圓覺經中。凈諸業障菩薩白佛言。大悲世尊。為我等輩。廣說如是不思議事。一切如來因地行相。令諸大眾。得未曾有。睹見調御。歷恒沙劫。勤苦境界。一切功用。猶如一念。我等菩薩。深自慶慰。世尊。若此覺心。本恒清凈。因何染污使諸眾生。迷悶不入。乃至佛言。善男子。一切眾生。從無始來。妄想執有我人眾生。及與壽命。認四顛倒。為實我體。由此便生憎愛二境。于虛妄體。重執虛妄。二妄相依。生妄業道。有妄業故。妄見流轉。厭流轉者。妄見涅槃。由此不能入清凈覺。非覺違拒。諸能入者。有諸能入。非覺入故。是故動念。及與息念。皆歸迷悶。何以故。由有無始。本起無明。為己主宰。一切眾生。生無慧目。身心等性。皆是無明。譬如有人。不自斷命。是故當知。有愛我者。我與隨順。非隨順者。便生憎怨。為憎愛心養無明故。相續求道。皆不成就。善男子。云何我相。謂諸眾生心所證者。善男子。譬如有人百骸調適。忽忘我身。四支弦緩。攝養乖方。微加針艾。則知有我。是故證取。方現我體。善男子。其心乃至證於如來。畢竟了知清凈涅槃。皆是我相。善男子。云何人相。謂諸眾生心悟證者。善男子。悟有我者。不復
【現代漢語翻譯】 現代漢語譯本 執著于『我』是根本的錯誤。因此，對佛法的愛也不徹底，這些都是會墮落的人。即使是圓滿證得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），仍然是執著于『我』的見解。就像《圓覺經》（The Sutra of Perfect Enlightenment）中，凈諸業障菩薩（Pure Karma-Obstruction Bodhisattva）對佛說：『大悲世尊，爲了我們這些弟子，廣泛地講述這種不可思議的事情，一切如來（Tathagata，佛的稱號之一）在因地（指修行成佛之前的階段）的修行狀態，讓大眾能夠得到前所未有的體驗，看到調御丈夫（佛的稱號之一）經歷恒河沙數劫（Kalpa，佛教時間單位，極長的時間）的勤苦修行，一切功用，猶如一念之間。我們這些菩薩，深感慶幸和欣慰。世尊，如果這個覺悟之心，本來就是恒常清凈的，為什麼會被染污，使得眾生迷惑，不能證入呢？』 佛說：『善男子，一切眾生，從無始以來，妄想執著于有我、人、眾生，以及壽命，把四種顛倒（指常、樂、我、凈四種錯誤的見解）當作真實的自我。因此就產生了憎愛兩種境界，在虛妄的身體上，又執著于虛妄，兩種虛妄相互依存，產生虛妄的業道。因為有虛妄的業，所以虛妄地看到流轉（指生死輪迴）。厭惡流轉的人，又虛妄地看到涅槃。因此不能證入清凈的覺悟。不是覺悟拒絕他們，而是那些能夠證入的人，因為有能夠證入的，而不是覺悟本身進入。所以，動念和息念，都歸於迷惑。為什麼呢？因為有無始以來，本來就存在的無明（Avidya，佛教術語，指對真理的迷惑和無知），作為自己的主宰。一切眾生，生來就沒有智慧的眼睛，身心等性質，都是無明。譬如有人，不自己斷命。所以應當知道，有愛我的人，我就順從他；不順從我的人，就產生憎恨和怨恨。因為用憎愛之心來滋養無明，所以相續不斷地求道，都不能成就。』 『善男子，什麼是『我相』（Atman-samjna，佛教術語，指對自我的執著）呢？就是眾生心中所證得的。善男子，譬如有人，百骸調和，忽然忘記了自己的身體，四肢鬆弛，攝養不當，稍微用鍼灸治療，就知道有我。所以，證取之後，才顯現出『我』的本體。善男子，他們的心，乃至證到如來，畢竟了知清凈涅槃，都是『我相』。善男子，什麼是『人相』（Pudgala-samjna，佛教術語，指對人的執著）呢？就是眾生心中所悟證的。善男子，悟到有我的人，不再…』
【English Translation】 English version Clinging to 'self' is the fundamental mistake. Therefore, the love for the Dharma (Buddhist teachings) is also incomplete, and these are people who will fall. Even if one perfectly attains Nirvana (the state of liberation from the cycle of birth and death), it is still clinging to the view of 'self'. Just like in the Surangama Sutra (The Sutra of Perfect Enlightenment), Pure Karma-Obstruction Bodhisattva said to the Buddha: 'Great Compassionate World Honored One, for the sake of us disciples, extensively explain this inconceivable matter, the conduct of all Tathagatas (one of the titles of the Buddha) in the causal ground (the stage before attaining Buddhahood), so that the masses can obtain unprecedented experience, and see the Taming Master (another title of the Buddha) experiencing the diligent cultivation of countless kalpas (an extremely long period of time), all functions, like a single thought. We bodhisattvas deeply rejoice and are comforted. World Honored One, if this enlightened mind is originally eternally pure, why is it defiled, causing sentient beings to be confused and unable to enter?' The Buddha said: 'Good man, all sentient beings, from beginningless time, falsely cling to the existence of self, person, sentient beings, and lifespan, and regard the four inversions (the four wrong views of permanence, happiness, self, and purity) as the real self. Therefore, the two realms of love and hate arise, and on the false body, they cling to falsehood again. The two falsehoods depend on each other, producing false karmic paths. Because there is false karma, they falsely see the cycle of rebirth. Those who厭惡(dislike) the cycle of rebirth falsely see Nirvana. Therefore, they cannot enter pure enlightenment. It is not that enlightenment rejects them, but those who can enter, because there are those who can enter, not because enlightenment itself enters. Therefore, moving thoughts and ceasing thoughts both return to confusion. Why? Because there is beginningless, originally arising ignorance (Avidya, the delusion and ignorance of truth), as their master. All sentient beings are born without the eyes of wisdom, and the nature of body and mind are all ignorance. For example, a person does not kill himself. Therefore, it should be known that those who love me, I will follow them; those who do not follow me, will generate hatred and resentment. Because they use the mind of love and hate to nourish ignorance, they continuously seek the path, but cannot achieve it.' 'Good man, what is the 'self-image' (Atman-samjna, the attachment to self)? It is what sentient beings realize in their minds. Good man, for example, if a person's body is in harmony, they suddenly forget their body, their limbs are relaxed, and their nourishment is improper. If they are slightly treated with acupuncture, they will know that there is a self. Therefore, after realizing and grasping, the essence of 'self' appears. Good man, their minds, even to the point of realizing the Tathagata, ultimately knowing pure Nirvana, are all 'self-image'. Good man, what is the 'person-image' (Pudgala-samjna, the attachment to person)? It is what sentient beings realize in their minds. Good man, those who realize that there is a self, no longer...'
認我。所悟非我。悟亦如是。悟已超過一切證者。悉為人相。善男子。其心乃至圓悟涅槃。俱是我者。心存少悟。備殫證理。皆名人相。善男子。云何眾生相。謂諸眾生心自證悟所不及者。善男子。譬如有人作如是言。我是眾生。則知彼人說眾生者。非我非彼。云何非我。我是眾生。則非是我。云何非彼。我是眾生。非彼我故。善男子。但諸眾生。了證了悟。皆為我人。而我人相所不及者。存有所了。名眾生相。善男子。云何壽者相。謂諸眾生心照清凈。覺所了者。一切業智。所不自見。猶如命根。善男子。若心照見一切覺者。皆為塵垢。覺所覺者。不離塵故。如湯消冰。無有別冰。知冰消者。存我覺我。亦復如是。善男子。末世眾生。不了四相。雖經多劫。勤苦修道。但名有為。終不能成一切聖果。此我法二執。經論偏治。助業潤生。順情發愛。於六七識上。妄起端由。向根塵法中強為主宰。固異生之疆界。為煩惱之導師。立生死之根原。作眾苦之基址。壞正法之寶藏。違成佛之妙宗。塞涅槃之要津。盲般若之智眼。障菩提之大道。斷解脫之正因。背覺合塵。無先於此。如上廣引。破斥分明。愿斷疑根。頓消冰執。則正修有路。功不唐捐。一念證真。全成覺道。
問。不了唯識之徒。妄執我法。聖教之內。云
【現代漢語翻譯】 現代漢語譯本：認識『我』，所領悟的並非真『我』。這種領悟本身也是如此。領悟已經超越了一切證悟者，但這些都屬於『人相』（ren xiang，the characteristic of a person）。善男子，他們的心，乃至圓滿領悟涅槃（Nirvana，the state of enlightenment），都認為是『我』，心中存有少許領悟，窮盡一切證悟的道理，這些都叫做『人相』。善男子，什麼是『眾生相』（zhong sheng xiang，the characteristic of sentient beings）？就是指所有眾生，他們的心自己證悟所達不到的境界。善男子，譬如有人這樣說：『我是眾生』，那麼就知道這個人所說的『眾生』，既不是『我』也不是『彼』。為什麼不是『我』？因為『我是眾生』，所以就不是『我』。為什麼不是『彼』？因為『我是眾生』，不是『彼我』的緣故。善男子，只是所有眾生，了知證悟，都屬於『我人』，而『我人相』所達不到的境界，存有所了知的，就叫做『眾生相』。善男子，什麼是『壽者相』（shou zhe xiang，the characteristic of a life-span）？就是指所有眾生，他們的心照耀清凈，覺悟所了知的，一切業的智慧，自己都不能看見，猶如命根。善男子，如果心照見一切覺悟者，都屬於塵垢，覺悟所覺悟的，不能離開塵垢的緣故。猶如熱水融化冰塊，沒有另外的冰塊。知道冰塊融化的人，存有『我』覺悟『我』的想法，也是這樣。善男子，末法時代的眾生，不瞭解這四相（si xiang，four characteristics），即使經過很多劫，勤苦修行，也只能叫做『有為』（you wei，conditioned phenomena），最終不能成就一切聖果。這種『我法』二執（wo fa er zhi，the two attachments to self and phenomena），經論偏重於治理，助長業力潤澤生命，順應情感引發愛慾，在第六識和第七識上，虛妄地產生端由，向根、塵、法中強行作為主宰，鞏固異生的疆界，作為煩惱的導師，建立生死的根源，作為眾苦的基礎，破壞正法的寶藏，違背成佛的妙宗，堵塞涅槃的要津，矇蔽般若（Prajna，wisdom）的智慧之眼，障礙菩提（Bodhi，enlightenment）的大道，斷絕解脫的正因，背離覺悟而與塵埃結合，沒有比這更早的了。如上面廣泛引用，破斥得非常明白，希望斷絕疑惑的根源，立刻消除冰冷的執著，那麼正確的修行才有道路，功夫不會白費。一念證悟真如，完全成就覺悟的道路。
問：不瞭解唯識（Vijnanavada，Consciousness-only）的人，虛妄地執著『我法』，聖教之內，說
【English Translation】 English version: Recognize 'self,' but what is realized is not the true 'self.' This realization itself is also like that. Realization has already surpassed all those who attain enlightenment, but these all belong to the 'characteristic of a person' (ren xiang). Good man, their minds, even the complete realization of Nirvana (Nirvana, the state of enlightenment), they consider as 'self,' harboring a little realization in their hearts, exhausting all the principles of attainment, these are all called 'characteristic of a person.' Good man, what is the 'characteristic of sentient beings' (zhong sheng xiang)? It refers to all sentient beings, the realm that their minds cannot reach through their own realization. Good man, for example, if someone says: 'I am a sentient being,' then know that the 'sentient being' spoken of by this person is neither 'I' nor 'other.' Why is it not 'I'? Because 'I am a sentient being,' therefore it is not 'I.' Why is it not 'other'? Because 'I am a sentient being,' not because of 'I and other.' Good man, only all sentient beings, knowing and realizing, belong to 'self and person,' and the realm that 'self and person' cannot reach, harboring what is known, is called 'characteristic of sentient beings.' Good man, what is the 'characteristic of a life-span' (shou zhe xiang)? It refers to all sentient beings, their minds illuminating purity, the wisdom of all karma that is realized, they cannot see themselves, like the root of life. Good man, if the mind illuminates all those who are enlightened, they all belong to dust and defilement, because what is realized cannot be separated from dust and defilement. Like hot water melting ice, there is no separate ice. The person who knows that the ice is melting, harbors the thought of 'I' realizing 'I,' it is also like this. Good man, sentient beings in the Dharma-ending Age, not understanding these four characteristics (si xiang), even after many kalpas, diligently cultivating the Way, can only be called 'conditioned phenomena' (you wei), and ultimately cannot achieve all the holy fruits. This attachment to 'self and phenomena' (wo fa er zhi), the sutras and treatises focus on governing, helping karma to nourish life, complying with emotions to generate love and desire, on the sixth and seventh consciousnesses, falsely generating causes, forcibly acting as the master in the roots, dust, and dharmas, consolidating the boundaries of different births, acting as the guide of afflictions, establishing the root of birth and death, acting as the foundation of all sufferings, destroying the treasure of the true Dharma, violating the wonderful sect of becoming a Buddha, blocking the essential pass of Nirvana, blinding the wisdom eye of Prajna (Prajna, wisdom), obstructing the great path of Bodhi (Bodhi, enlightenment), cutting off the true cause of liberation, turning away from enlightenment and uniting with dust, there is nothing earlier than this. As widely quoted above, the refutation is very clear, hoping to cut off the root of doubt, immediately eliminate the cold attachment, then there is a road for correct cultivation, and the effort will not be in vain. One thought realizes Suchness, completely achieving the path of enlightenment.
Question: Those who do not understand Vijnanavada (Vijnanavada, Consciousness-only), falsely clinging to 'self and phenomena,' within the holy teachings, say
何復言。有我法等。
答。對機假設。非同情執。假有二種。一者無體隨情假。多分世間外道所執。雖無如彼所執我法。隨執心緣。亦名我法。故說為假。二者有體施設假。聖教所說。雖有法體。而非我法。本體無名強名我法。不稱法體。隨緣施設。故說為假。又凡聖通論。我有六種。一執我。謂分別俱生。在於凡位。二慢我。謂但俱生。在有學位。三習氣我。謂二我余習。在無學位。四隨世流佈我。謂諸佛等。隨世假稱。五自在我。謂八自在等。如來后得智為性。六真我。謂真如常樂我凈等。以真如為性。圓中稱我。通后三種。
問。云何是無二我義。
答。人我見。如六陰七情。畢竟無體。法我見。猶干城焰水。徹底唯空。如經論明二無我者。一人無我者。梵云補特伽羅。唐言數取趣。謂諸有情起惑造業。即為能取。當來五趣。名之為趣。雖複數數起惑造業。五趣輪迴。都無主宰實自在用。故名無我。二法無我者。謂諸法體。雖復任持軌生物解。亦無勝性實自在用。故言無我。
問。執有我見。雖順所緣。是顛倒體。無我之心。成何勝善。
答。了二無我理。證會真如。則成佛之正宗。超凡之妙軌。若論法利。功德難量。古德云。無我之心。雖不稱境。違于緣故。名非顛倒。如緣
【現代漢語翻譯】 現代漢語譯本： 問：還有什麼關於『有我法』的說法？ 答：這是針對不同根器的眾生所做的假設，並非如同凡夫的情感執著。『假』有兩種：第一種是『無體隨情假』，多為世間外道所執著。雖然沒有像他們所執著的『我』和『法』，但隨著執著的心念，也稱之為『我』和『法』，所以說是『假』的。第二種是『有體施設假』，是聖教所說的。雖然有法的本體，但並非真實的『我』和『法』。本體本無名稱，強名為『我』和『法』，並不符合法的本體，只是隨緣施設，所以說是『假』的。另外，從凡夫到聖人普遍來說，『我』有六種：第一種是『執我』，指的是分別俱生，存在於凡夫的階段。第二種是『慢我』，指的是但俱生，存在於有學位的階段。第三種是『習氣我』，指的是前兩種『我』的殘餘習氣，存在於無學位的階段。第四種是『隨世流佈我』，指的是諸佛等，隨著世俗的習慣而假稱的『我』。第五種是『自在我』，指的是八自在等，以如來后得智為體性。第六種是『真我』，指的是真如常樂我凈等，以真如為體性。在圓教中稱『我』，指的是后三種。 問：什麼是『無二我』的含義？ 答：人我的見解，如同六陰（色、受、想、行、識）和七情（喜、怒、憂、懼、愛、憎、欲），畢竟沒有實體。法我的見解，如同干城（海市蜃樓）和火焰中的水，徹底是空。如經論所闡明的『二無我』：第一是人無我，梵文是『補特伽羅』（Pudgala），漢譯為『數取趣』，指的是眾生因為產生迷惑而造作惡業，這就是能『取』。將來會前往五趣（地獄、餓鬼、畜生、人、阿修羅），稱為『趣』。雖然不斷地產生迷惑、造作惡業，在五趣中輪迴，但並沒有主宰者，也沒有真實的自在作用，所以稱為『無我』。第二是法無我，指的是諸法的本體，雖然能夠任持各自的特性，產生對事物的理解，但也沒有殊勝的體性，沒有真實的自在作用，所以說『無我』。 問：執著于『有我』的見解，雖然順應了所緣境，但本質上是顛倒的。那麼，『無我』的念頭，能成就什麼殊勝的善行呢？ 答：瞭解『二無我』的道理，證悟真如，就能成就成佛的正道，超越凡夫的妙法。如果論及法益，功德難以衡量。古德說，『無我』的念頭，雖然不符合外境的實相（違于緣故），但因為破除了我執，所以不是顛倒。如同緣...
【English Translation】 English version: Question: What more can be said about the 'existence of self and dharma'? Answer: These are assumptions made according to the different capacities of beings, not like the emotional attachments of ordinary people. 'False' has two types: the first is 'false based on emotion without substance', mostly clung to by worldly heretics. Although there is no 'self' and 'dharma' as they cling to, it is also called 'self' and 'dharma' according to the clinging mind, so it is said to be 'false'. The second is 'false based on established substance', which is what the holy teachings say. Although there is the substance of dharma, it is not the real 'self' and 'dharma'. The substance originally has no name, but is forcibly named 'self' and 'dharma', which does not conform to the substance of dharma, but is only established according to conditions, so it is said to be 'false'. In addition, universally speaking from ordinary people to sages, there are six types of 'self': the first is 'attached self', which refers to the self that arises with discrimination, existing in the stage of ordinary people. The second is 'arrogant self', which refers to the self that only arises together, existing in the stage of those with learning. The third is 'habitual self', which refers to the remaining habits of the previous two 'selves', existing in the stage of those without learning. The fourth is 'self that spreads with the world', which refers to the 'self' that Buddhas and others nominally call according to worldly customs. The fifth is 'self-existent self', which refers to the eight self-existences, etc., with the later wisdom of the Tathagata as its nature. The sixth is 'true self', which refers to true suchness, permanence, bliss, self, purity, etc., with true suchness as its nature. Calling 'self' in the perfect teaching refers to the latter three. Question: What is the meaning of 'no two selves'? Answer: The view of the self of person is like the six aggregates (Skandhas) (form, feeling, perception, volition, consciousness) and the seven emotions (joy, anger, sorrow, fear, love, hate, desire), which ultimately have no substance. The view of the self of dharma is like a mirage and water in flames, which is completely empty. As the sutras and treatises explain the 'two no-selves': the first is no-self of person, the Sanskrit is 'Pudgala' (補特伽羅), translated as 'number of destinies', which refers to sentient beings who create karma due to delusion, which is the 'taking'. In the future, they will go to the five realms (hell, hungry ghosts, animals, humans, Asuras), called 'destinies'. Although they constantly create karma due to delusion, and reincarnate in the five realms, there is no master, nor real self-existent function, so it is called 'no-self'. The second is no-self of dharma, which refers to the substance of all dharmas, although it can maintain its own characteristics and produce understanding of things, it also has no superior nature, no real self-existent function, so it is said to be 'no-self'. Question: Although clinging to the view of 'existence of self' conforms to the object of perception, it is essentially inverted. Then, what superior good deeds can the thought of 'no-self' accomplish? Answer: Understanding the principle of 'two no-selves' and realizing true suchness can achieve the right path to Buddhahood and the wonderful method to transcend ordinary people. If we talk about the benefits of dharma, the merits are immeasurable. Ancient sages said that the thought of 'no-self', although it does not conform to the reality of the external environment (violates the conditions), but because it breaks the attachment to self, it is not inverted. Like the condition...
真如。作有如解。即是法執。若作無解。雖不稱如。仍因成聖。釋曰。若作如解。即是法執者。若起能解之心。即立所證之理。所境既立。迷現量心。知解才生。便成比量。皆為法執。失唯識宗。所以華嚴經云。智外無如。為智所入。如外無智。能證於如。則心境如如。一道清凈。廣百門論云。識能發生諸煩惱。業能牽後有。如是識心。緣色等起。無所緣境。識必不生。若能正觀。境為無我。所緣無故。能緣亦無。能所既亡。眾苦隨滅。證寂無影清凈涅槃。至此位時。名自利滿。諸有本願。為利益他。住此位中。化用無盡。亦令有識。住此涅槃。是故欲求自他勝利真方便者。應正勤修空無我理。
問。涅槃經。佛說有真我佛性之理。諸菩薩等。皆申懺悔。我等無量劫來。常被無我之所漂流。今廣說無我者。莫不違涅槃之教不。
答。今言無我者。謂破凡夫外道迷唯識理。妄執心外實有我法。如外道所執。略有三等。一僧佉等。執我體常。周遍。量同虛空。隨處造業。受苦樂等。二尼乾子。執我其體雖常。而量不定。隨身大小。有卷舒故。三遍出。執我體常。至細。如一極微。潛轉身中。作事業故。餘九十種所計我等。不異此三故。此等妄執。俱無道理。唯成五見之邪思。豈同四德之真我。如涅槃經云。外
【現代漢語翻譯】 現代漢語譯本： 如果將『真如』理解為『有』，那就是法執。如果理解為『無』，雖然不完全符合『如』的本意，但仍然可以因此而成就聖果。解釋：如果將『如』理解為某種實在，那就是法執。如果生起能理解的心，就設立了所要證悟的道理。所要證悟的境界一旦確立，就會迷惑現量之心。知解一旦產生，就變成了比量，都是法執，失去了唯識宗的宗旨。所以《華嚴經》說：『智慧之外沒有真如，真如是被智慧所證入的；真如之外沒有智慧，智慧能夠證悟真如。』這樣，心和境都如如不動，達到一道清凈的境界。《廣百門論》說：『識能夠產生各種煩惱，業能夠牽引後世的果報。』這樣的識心，緣於色等而生起，如果沒有所緣的境界，識就不會產生。如果能夠正確地觀察，認識到境界是無我的，因為沒有所緣，能緣也就不存在了。能緣和所緣都消失了，各種痛苦也隨之消滅，證得寂靜無影的清凈涅槃。達到這個境界時，就叫做自利圓滿。那些具有本願、爲了利益他人的人，安住在這個境界中，化用無窮無盡，也使有識之人都安住于這個涅槃。所以，想要尋求自利利他的真正方便法門的人，應該精勤地修習空無我的道理。
問：在《涅槃經》中，佛陀說有真我（true self）佛性（Buddha-nature）的道理，諸位菩薩等都深切懺悔，說我們無量劫以來，常常被無我（no-self）的觀念所漂流。現在廣泛地宣說無我，難道不是違背了《涅槃經》的教義嗎？
答：現在所說的無我，是爲了破除凡夫和外道迷惑于唯識的道理，錯誤地執著於心外實有我法。像外道所執著的，大致有三種：一是僧佉（Samkhya）等，執著於我的本體是常住的、周遍的，其量等同於虛空，隨處造業，承受苦樂等。二是尼乾子（Nigantha），執著於我的本體雖然是常住的，但其量是不定的，隨著身體的大小而有卷舒。三是遍出（Parivrajaka），執著於我的本體是常住的，極其微細，像一個極微一樣，潛藏在身體中，從事各種事業。其餘九十種所計執的『我』等，都不異於這三種。這些錯誤的執著，都沒有道理，只會形成五見（five views）的邪思，怎麼能與四德（four virtues）的真我相比呢？如《涅槃經》所說：『外道所說的我，不是真我。』
【English Translation】 English version: If 『Tathata』 (真如, suchness) is understood as 『existence,』 that is attachment to dharma (法執, dharma-attachment). If it is understood as 『non-existence,』 although it does not fully accord with the meaning of 『suchness,』 one can still attain sainthood because of it. Explanation: If 『suchness』 is understood as something real, that is attachment to dharma. If the mind of understanding arises, then the principle to be realized is established. Once the object to be realized is established, it will delude the directly perceived mind. As soon as knowledge and understanding arise, it becomes comparative knowledge, all of which is attachment to dharma, losing the essence of the Vijnanavada (唯識宗, Consciousness-only school). Therefore, the Avatamsaka Sutra (華嚴經, Flower Garland Sutra) says: 『Outside of wisdom, there is no suchness; suchness is entered by wisdom. Outside of suchness, there is no wisdom; wisdom can realize suchness.』 In this way, the mind and the object are both in suchness, reaching a state of pure oneness. The Vimsatika (廣百門論, Treatise in Twenty Stanzas) says: 『Consciousness can generate all kinds of afflictions, and karma can lead to future existences.』 Such a mind of consciousness arises in relation to form, etc. If there is no object to be related to, consciousness will not arise. If one can correctly observe and recognize that the object is without self, because there is no object to be related to, the relating subject will also not exist. When both the relating subject and the object disappear, all suffering will also cease, and one will attain the silent, shadowless, pure Nirvana. When this state is reached, it is called the fulfillment of self-benefit. Those who have made vows to benefit others abide in this state, and their transformative actions are inexhaustible, also enabling sentient beings to abide in this Nirvana. Therefore, those who wish to seek the true expedient means for benefiting both themselves and others should diligently cultivate the principle of emptiness and no-self.
Question: In the Nirvana Sutra (涅槃經, Nirvana Sutra), the Buddha said that there is the principle of true self (真我, true self) and Buddha-nature (佛性, Buddha-nature), and all the Bodhisattvas deeply repented, saying that we have been adrift in the concept of no-self (無我, no-self) for countless kalpas. Now, extensively expounding no-self, isn't that contrary to the teachings of the Nirvana Sutra?
Answer: The no-self that is spoken of now is to dispel the delusion of ordinary people and non-Buddhists who are confused about the principle of Vijnanavada, falsely clinging to the idea that there is a real self and dharma outside of the mind. As for what non-Buddhists cling to, there are roughly three types: First, the Samkhya (僧佉, Samkhya) and others, who cling to the idea that the substance of the self is permanent, pervasive, and its measure is the same as space, creating karma and experiencing suffering and happiness everywhere. Second, the Nigantha (尼乾子, Nigantha), who cling to the idea that although the substance of the self is permanent, its measure is not fixed, and it expands and contracts with the size of the body. Third, the Parivrajaka (遍出, Parivrajaka), who cling to the idea that the substance of the self is permanent and extremely subtle, like a single atom, hiding in the body and engaging in various activities. The other ninety types of 『self』 that are clung to are no different from these three. These false attachments are all unreasonable and will only form the evil thoughts of the five views (五見, five views). How can they be compared to the true self of the four virtues (四德, four virtues)? As the Nirvana Sutra says: 『The self spoken of by non-Buddhists is not the true self.』
道言。如瞿曇說。無我我所。何緣復說常樂我凈。佛言。善男子。我亦不說內外六入。及六識意。常樂我凈。我乃宣說。滅內外入。所生六識。名之為常。以常故。名之為我。有常我故。名之為樂。常我樂故。名之為凈。夫真我者。是佛性義。常恒不變。非生因之所生。具足圓成。唯了因之所了。又如經云。爾時世尊。贊諸比丘。善哉善哉。汝等善能修無我想。時諸比丘。即白佛言。世尊。我等不但修無我想。亦更修習其餘諸想。所謂苦想。無常。無我想。世尊。譬如人醉。其心勉眩。見諸山河。石壁草木。宮殿屋舍。日月星辰。皆悉迴轉。世尊。若有不修苦無常想。無我等想。如是之人。不名為聖。多諸放逸。流轉生死。世尊。以是因緣。我等善修如是諸想。爾時佛告諸比丘言。諦聽諦聽。汝向所引醉人喻者。但知文字。未達其義。何等為義。如彼醉人。見上日月。實非迴轉。生迴轉想。眾生亦爾。為諸煩惱無明所覆。生顛倒心。我計無我。常計無常。凈計不凈。樂計為苦。以為煩惱之所覆故。雖生此想。不達其義。如彼醉人。于非轉處。而生轉想。我者。即是佛義。常者。是法身義。樂者。是涅槃義。凈者。是法義。汝等比丘。云何而言有我想者。憍慢貢高。流轉生死。汝等若言。我亦修集無常苦無我等想。是三
【現代漢語翻譯】 現代漢語譯本：道（外道）說：『如瞿曇（釋迦牟尼佛）所說，無我無我所，為何又說常樂我凈？』佛說：『善男子，我也不說內外六入（眼、耳、鼻、舌、身、意六根及其對應的六塵），以及六識意（眼識、耳識、鼻識、舌識、身識、意識），是常樂我凈。我乃是宣說，滅除內外六入所生的六識，名為常。因為是常，所以名為我。因為有常我，所以名為樂。因為常我樂，所以名為凈。』真正的我，是佛性的意義，常恒不變，不是由生因所生，具足圓滿成就，唯有通過了因才能了悟。又如經中所說：『當時世尊讚歎眾比丘說：善哉善哉！你們善於修習無我想。』當時眾比丘就對佛說：『世尊，我們不單單修習無我想，也修習其他的想，所謂苦想、無常想、無我想。世尊，譬如人喝醉了，心裡勉強清醒，但看到山河、石壁、草木、宮殿屋舍、日月星辰，都好像在迴轉。世尊，如果有人不修習苦想、無常想、無我想等，這樣的人，不能稱為聖人，會放縱自己，流轉于生死之中。世尊，因為這個緣故，我們善於修習這些想。』當時佛告訴眾比丘說：『仔細聽，仔細聽。你們剛才所引用的醉人的比喻，只是知道文字，沒有明白其中的意義。什麼是意義呢？就像那個醉人，看到天上的日月，實際上並沒有迴轉，卻產生了迴轉的想法。眾生也是這樣，被各種煩惱無明所覆蓋，產生了顛倒的心，無我卻計為有我，無常卻計為常，不凈卻計為凈，樂卻計為苦。因為被煩惱所覆蓋，雖然生出這些想法，卻不明白其中的意義。就像那個醉人，在沒有迴轉的地方，卻產生了迴轉的想法。我，就是佛的意義。常，是法身的意義。樂，是涅槃的意義。凈，是法（佛法）的意義。你們這些比丘，怎麼能說有我想的人，是驕慢貢高，流轉于生死之中呢？你們如果說，我也修習無常、苦、無我等想，這三種』
【English Translation】 English version: The heretics said: 'As Gautama (Shakyamuni Buddha) said, there is no self and no belonging to self, why then do you speak of permanence, bliss, self, and purity?' The Buddha said: 'Good men, I do not say that the inner and outer six entrances (the six sense organs of eyes, ears, nose, tongue, body, and mind, and their corresponding six sense objects), and the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) are permanent, blissful, self, and pure. I proclaim the extinction of the six consciousnesses arising from the inner and outer entrances, which is called permanence. Because it is permanent, it is called self. Because there is a permanent self, it is called bliss. Because of permanent self and bliss, it is called purity.' The true self is the meaning of Buddha-nature, eternally unchanging, not produced by the cause of birth, fully complete, and only understood through the enabling cause. Furthermore, as the sutra says: 'At that time, the World Honored One praised the bhikshus, saying: Excellent, excellent! You are skilled in cultivating the thought of no-self.' Then the bhikshus said to the Buddha: 'World Honored One, we not only cultivate the thought of no-self, but also cultivate other thoughts, such as the thought of suffering, impermanence, and no-self. World Honored One, for example, a person is drunk, his mind is barely conscious, but he sees mountains, rivers, stone walls, grass, trees, palaces, houses, the sun, moon, and stars, all as if they are revolving. World Honored One, if someone does not cultivate the thoughts of suffering, impermanence, and no-self, such a person cannot be called a saint, and will indulge in laziness, transmigrating in birth and death. World Honored One, for this reason, we are skilled in cultivating these thoughts.' At that time, the Buddha told the bhikshus: 'Listen carefully, listen carefully. The analogy of the drunkard you just cited only knows the words, but does not understand the meaning. What is the meaning? Like that drunkard, seeing the sun and moon in the sky, which are actually not revolving, yet he has the thought of revolving. Sentient beings are also like this, covered by various afflictions and ignorance, giving rise to inverted minds, considering no-self as self, impermanence as permanence, impurity as purity, and bliss as suffering. Because they are covered by afflictions, although they give rise to these thoughts, they do not understand the meaning. Like that drunkard, in a place where there is no revolving, he has the thought of revolving. Self is the meaning of Buddha. Permanence is the meaning of Dharmakaya (Dharma Body). Bliss is the meaning of Nirvana. Purity is the meaning of Dharma (Buddha's teachings). You bhikshus, how can you say that those who have the thought of self are arrogant and conceited, transmigrating in birth and death? If you say that I also cultivate the thoughts of impermanence, suffering, and no-self, these three'
種修。無有實義。我今當說勝三修法。苦者計樂。樂者計苦。是顛倒法。無常計常。常計無常。是顛倒法。無我計我。我計無我。是顛倒法。不凈計凈。凈計不凈。是顛倒法。有如是等四顛倒法。是人不知正修諸法。汝諸比丘。于苦法中。生於樂想。于無常中。生於常想。于無我中。生於我想。于不凈中。生於凈想。世間亦有常樂我凈。出世亦有常樂我凈。世間法者。有字無義。出世間者。有字有義。何以故。世間之法。有四顛倒。故不知義。所以者何。有想倒。心倒。見倒。以三倒故。世間之人。樂中見苦。常見無常。我見無我。凈見不凈。是名顛倒。以顛倒故。世間知字而不知義。何等為義。無我者。名為生死。我者。名為如來。無常者。聲聞緣覺。常者。如來法身。苦者。一切外道。樂者。即是涅槃。不凈者。即有為法。凈者。諸佛菩薩所有正法。是名不顛倒。以不倒故。知字知義。若欲遠離四顛倒者。應知如是常樂我凈。釋曰。夫迷四真實起八顛倒者。無非人法二我之見。為生死之樞穴。作煩惱之基坰。成九結之樊籠。開十使之業道。二乘雖斷人我。常被無我之所漂流。外道謬認識神。恒為妄我所之輪轉。所以上云。無我者。名為生死者。以昧一真我之門。無大自在之力。我者名為如來者。達佛性之妙理。承
【現代漢語翻譯】 現代漢語譯本： 種姓制度的修行，沒有實際意義。我現在應當宣說殊勝的三種修行方法。認為痛苦是快樂，認為快樂是痛苦，這是顛倒之法。認為無常是常，認為常是無常，這是顛倒之法。認為無我是我，認為我是無我，這是顛倒之法。認為不凈是凈，認為凈是不凈，這是顛倒之法。有像這樣的四種顛倒之法，這些人不知道正確地修習諸法。你們這些比丘，在痛苦的法中，產生快樂的想法；在無常的法中，產生常的想法；在無我的法中，產生我的想法；在不凈的法中，產生凈的想法。世間也有常、樂、我、凈，出世間也有常、樂、我、凈。世間的法，有文字而無意義；出世間的法，有文字也有意義。為什麼呢？因為世間的法，有四種顛倒，所以不知道意義。原因是什麼呢？有想顛倒、心顛倒、見顛倒。因為這三種顛倒，世間的人，在快樂中看到痛苦，在常中看到無常，在我中看到無我，在凈中看到不凈，這叫做顛倒。因為顛倒的緣故，世間人知道文字卻不知道意義。什麼是意義呢？無我，名為生死；我，名為如來（Tathagata，佛的稱號之一）；無常，指聲聞（Sravaka，聽聞佛法而證悟者）和緣覺（Pratyekabuddha，獨自悟道者）；常，指如來的法身（Dharmakaya，佛的法性之身）；苦，指一切外道；樂，就是涅槃（Nirvana，解脫）；不凈，指有為法（conditioned phenomena，因緣和合而生的事物）；凈，指諸佛菩薩所擁有的正法。這叫做不顛倒。因為不顛倒的緣故，知道文字也知道意義。如果想要遠離四種顛倒，應當知道這樣的常、樂、我、凈。釋迦牟尼說：迷惑於四種真實而生起八種顛倒的人，無非是人法二我的見解，這是生死的關鍵，是煩惱的基礎，是形成九種結縛的樊籠，開啟十種煩惱的業道。二乘雖然斷除了人我，常常被無我所漂流。外道錯誤地認識神，總是被虛妄的我所輪轉。所以上面說，無我名為生死，是因為昧於一真我的門徑，沒有大自在的力量。我名為如來，是因為通達佛性的微妙道理，承擔...
【English Translation】 English version: The cultivation of caste has no real meaning. I shall now speak of the superior three cultivations. To consider suffering as pleasure, and pleasure as suffering, is a reversed dharma. To consider impermanence as permanence, and permanence as impermanence, is a reversed dharma. To consider non-self as self, and self as non-self, is a reversed dharma. To consider impurity as purity, and purity as impurity, is a reversed dharma. There are such four reversed dharmas. These people do not know how to correctly cultivate all dharmas. You bhikkhus (monks), in the dharma of suffering, give rise to thoughts of pleasure; in impermanence, give rise to thoughts of permanence; in non-self, give rise to thoughts of self; in impurity, give rise to thoughts of purity. The mundane world also has permanence, pleasure, self, and purity; the supramundane world also has permanence, pleasure, self, and purity. The mundane dharma has words but no meaning; the supramundane has words and meaning. Why? Because the mundane dharma has four reversals, therefore it does not know the meaning. What is the reason? There is the reversal of thought, the reversal of mind, and the reversal of view. Because of these three reversals, people in the world see suffering in pleasure, see impermanence in permanence, see non-self in self, and see impurity in purity. This is called reversal. Because of reversal, people in the world know the words but do not know the meaning. What is the meaning? Non-self is called samsara (birth and death); self is called Tathagata (one of the titles of the Buddha); impermanence refers to Sravakas (hearers of the Buddha's teachings who attain enlightenment) and Pratyekabuddhas (those who attain enlightenment on their own); permanence refers to the Dharmakaya (the body of dharma, the essence of the Buddha) of the Tathagata; suffering refers to all external paths; pleasure is Nirvana (liberation); impurity refers to conditioned phenomena; purity refers to the correct dharma possessed by all Buddhas and Bodhisattvas. This is called non-reversal. Because of non-reversal, one knows the words and knows the meaning. If one wishes to be apart from the four reversals, one should know such permanence, pleasure, self, and purity. Shakyamuni said: Those who are deluded by the four truths and give rise to the eight reversals are none other than the views of the two selves of person and dharma. This is the key to birth and death, the foundation of afflictions, the cage that forms the nine bonds, and opens the path of karma for the ten defilements. Although the two vehicles (Sravakas and Pratyekabuddhas) have cut off the personal self, they are often drifted by non-self. External paths mistakenly recognize the spirit and are always revolved by the false self. Therefore, it is said above that non-self is called samsara because it is ignorant of the path of the one true self and has no power of great freedom. Self is called Tathagata because it understands the subtle principle of Buddha-nature and bears...
如實之道來。無常者聲聞緣覺者。修生滅之妄因。證灰斷之小果。常者如來法身者。入不動之真宗。契圓常之妙體。苦者一切外道者。運無益之苦行。墮生滅之邪輪。樂者即是涅槃者。斷二死之妄原。入四德之秘藏。不凈者即有為法者。積雜染之情塵。成夢幻之虛事。凈者諸佛菩薩所有正法者。乃究竟之圓詮。履無為之至道。是以外道執有我見。如蒸砂作飯。認妄為真。二乘證無我門。似捉石為珠。以常為斷。俱不達無我之中。而有真我。又常樂我凈者。但是一法。以心性不變異故常。常故樂。樂故我。我故凈。以不了心性常住故。心外別求妄有所作。作故無常。無常故無樂。無樂故無我。無我故無凈。何者。以無常遷變。純受其苦。寧有樂乎。既不得樂。恒俱繫縛。不得自在。豈成我乎。既不見真我佛性。長隨染緣。豈得凈耶。如上剖析。皆屬一期教門。不可於此定執有無。迷於方便。如廣百論云。為止邪見。撥無涅槃故。說真有常樂我凈。此方便言。不應定執。既不執有。亦不撥無。如是乃名正智解脫。
問。外塵無體。唯識理成。正教昭然。妙旨非謬。今凡夫所執。多徇妄情。以見聞之心。熏習之力。多執現見之境。難斷纖疑。前雖廣明。猶慮未信。更希再示。以破執情。
答。法性無量。得之者
【現代漢語翻譯】 現代漢語譯本：如實之道是這樣的：無常，是指聲聞和緣覺（兩種小乘修行者）。他們修習生滅變化的虛妄之因，證得如同灰燼斷滅般的小乘果位。常，是指如來法身（佛的真身）。它進入不動的真實宗源，契合圓滿常住的微妙本體。苦，是指一切外道（佛教以外的修行者）。他們進行無益的苦行，墮入生滅變化的邪惡輪迴。樂，就是指涅槃（解脫的境界）。它斷除分段生死和變易生死這兩種死亡的虛妄根源，進入常、樂、我、凈這四德的秘密寶藏。不凈，是指所有有為法（因緣和合而成的法）。它積累混雜染污的情感塵埃，成就夢幻般的虛假之事。凈，是指諸佛菩薩所擁有的所有正法。這是究竟圓滿的詮釋，踐行無為的至高道路。因此，外道執著于有我之見，如同蒸沙作飯，認妄為真。二乘修行者證悟無我之門，好似拿著石頭當做寶珠，以常住為斷滅。他們都不明白在無我之中，存在著真我。而且，常、樂、我、凈，實際上只是一種法。因為心性不變異的緣故是常，常的緣故是樂，樂的緣故是我，我的緣故是凈。由於不瞭解心性常住的道理，所以在心外另外尋求，虛妄地有所作為。因為有所作為的緣故是無常，無常的緣故是無樂，無樂的緣故是無我，無我的緣故是不凈。為什麼呢？因為無常遷流變化，完全承受痛苦，哪裡會有快樂呢？既然得不到快樂，總是被束縛，不能自在，怎麼能成就我呢？既然不能見到真我佛性，長久地隨順染污的因緣，怎麼能得到清凈呢？如上剖析，都屬於佛陀一時的教法，不可在此處執著于有或無，迷惑于方便之說。如同《廣百論》所說：爲了阻止邪見，撥除沒有涅槃的說法，所以說真實存在常、樂、我、凈。這是一種方便的說法，不應該執著。既不執著于有，也不撥除于無，這樣才叫做正智解脫。 問：外在的塵境沒有實體，唯識的道理已經成立，正教的道理昭然若揭，精妙的旨意沒有謬誤。現在凡夫所執著的，大多是順從虛妄的情感。憑藉見聞之心，以及熏習的力量，大多執著于現在所見的境界，難以斷除細微的疑惑。前面雖然已經廣泛說明，仍然擔心你們不相信，希望再次開示，以此來破除執著之情。 答：法性無量無邊，得到它的人...
【English Translation】 English version: The way of suchness is like this: Impermanence refers to the Shravakas (Hearers) and Pratyekabuddhas (Solitary Realizers) (two types of Hinayana practitioners). They cultivate the false causes of arising and ceasing, and attain the Hinayana fruit of annihilation like extinguished ashes. Permanence refers to the Dharmakaya (the body of the Dharma) of the Tathagata (Buddha). It enters the true source of immovability, and accords with the wonderful essence of perfect permanence. Suffering refers to all the heretics (non-Buddhist practitioners). They engage in useless ascetic practices and fall into the evil cycle of arising and ceasing. Bliss refers to Nirvana (the state of liberation). It cuts off the false roots of the two deaths, sectional death and continuous death, and enters the secret treasury of the four virtues: permanence, bliss, self, and purity. Impurity refers to all conditioned dharmas (dharmas that arise from causes and conditions). It accumulates the emotional dust of mixed defilements and creates illusory and unreal things. Purity refers to all the correct dharmas possessed by all Buddhas and Bodhisattvas. This is the ultimate and complete explanation, and it is the supreme path of non-action. Therefore, heretics are attached to the view of a self, like trying to cook rice from sand, mistaking the false for the real. The practitioners of the Two Vehicles (Shravakas and Pratyekabuddhas) realize the gate of no-self, like holding a stone as a jewel, taking permanence as annihilation. They both do not understand that within no-self, there exists a true self. Moreover, permanence, bliss, self, and purity are actually just one dharma. Because the nature of the mind does not change, it is permanent; because it is permanent, it is blissful; because it is blissful, it is self; because it is self, it is pure. Because they do not understand the principle of the permanence of the mind-nature, they seek externally and falsely engage in actions. Because of actions, there is impermanence; because of impermanence, there is no bliss; because of no bliss, there is no self; because of no self, there is no purity. Why? Because of impermanent change, they completely endure suffering, so where is there bliss? Since they cannot obtain bliss, they are always bound and cannot be free, so how can they achieve self? Since they cannot see the true self, the Buddha-nature, they constantly follow defiled conditions, so how can they obtain purity? The above analysis all belongs to the Buddha's provisional teachings at a certain time, and one should not be attached to existence or non-existence here, or be confused by expedient teachings. As the Shatashastra says: 'To stop the heretical view of denying Nirvana, it is said that permanence, bliss, self, and purity truly exist.' This is an expedient statement and should not be rigidly adhered to. Neither clinging to existence nor denying non-existence, this is called right wisdom and liberation. Question: External dust has no substance, the principle of Consciousness-Only has been established, the doctrine of the correct teaching is clearly revealed, and the subtle meaning is not mistaken. Now, what ordinary people are attached to mostly follows false emotions. Relying on the mind of seeing and hearing, and the power of habitual tendencies, they are mostly attached to the currently seen realm, and it is difficult to cut off subtle doubts. Although it has been widely explained before, I am still worried that you do not believe it, and I hope you will explain it again to break through the attachment. Answer: The nature of Dharma is immeasurable, and those who obtain it...
有邊。真如相空。執之者形礙。如還原觀云。真空滯於心首。恒為緣慮之場。實際居在目前。翻為名相之境。起信鈔云。若是唯心。則不合有境。以心無相。不可見故。既有所見。云何唯心。意云。一切法從心起故。所起無體。即是一心。何用說見與不見。根本是心故。又云。境本非善。但以順己之情。便名為善。境本非惡。但以違己之情。便名為惡。故知妍丑隨情。境無定體。既無自體。曷有境乎。唯心之門。從茲明矣。故知佛為信者說。不為疑者施。垢重障深。自生疑謗。遮輕根利。頓入玄微。廣百論云。一切所見。皆識所為。離識無有一法是實。為無始來數習諸見。隨所習見。隨所遇緣。隨自種子成熟。若差別變似種種法相而生。猶如夢中所見事等。皆虛妄現。都無一實。一切皆是識心所為。
難。若爾。大乘應如夢啞。撥一切法。皆悉是虛。不能辯說一切世間出世間法。自性差別。是大苦哉。我等不能隨喜如是大乘所立虛假法義。以一切法。皆可現見。不可撥無現見法故。
答。奇哉可愍。薄福愚人。不能信解大乘法義。若有能見。可見所見。能見既無。誰見所見。以諸能見。不能自審知自有體。亦不審他。于審察時。能見所見皆無所有。是故不應執現見法。決定有體。以迴心時。諸所緣境。皆
【現代漢語翻譯】 現代漢語譯本 有邊（有侷限性）。真如相（Tathata-lakshana，如實之相）是空性的。執著於它，就會形成障礙。如《還原觀》所說：『真空（Sunyata，空性）滯留在心頭，永遠成為緣慮的場所；實際（Reality）就在眼前，反而變成名相的境界。』《起信鈔》說：『如果是唯心（Citta-matra，唯識），就不應該有境（境，所認識的對象），因為心沒有相狀，不可見。既然有所見，怎麼能說是唯心呢？』意思是說，一切法從心生起，所生起的沒有自體，就是一心。何必說見與不見呢？根本是心啊。』又說：『境（境，所認識的對象）本來不是善，只是順應自己的情感，就稱之為善；境（境，所認識的對象）本來不是惡，只是違背自己的情感，就稱之為惡。』所以要知道美醜隨著情感而變化，境（境，所認識的對象）沒有固定的本體。既然沒有自體，哪裡有境（境，所認識的對象）呢？唯心（Citta-matra，唯識）之門，從此就明白了。所以要知道佛是為相信的人說的，不是為懷疑的人說的。業障深重，自然產生懷疑和誹謗；遮蔽輕微，根器銳利，就能立刻進入玄妙的境界。《廣百論》說：『一切所見，都是識所造作。離開識，沒有一法是真實的。因為無始以來多次串習各種見解，隨著所串習的見解，隨著所遇到的因緣，隨著自己的種子成熟，就差別變現出種種法相而生起，猶如夢中所見的事物等等，都是虛妄的顯現，沒有一個是真實的。一切都是識心所為。』 難：如果這樣，大乘（Mahayana）應該像啞巴一樣，否定一切法，都說是虛假的，不能辯說一切世間和出世間的法的自性差別，這是很大的痛苦啊。我們不能隨喜這樣的大乘（Mahayana）所建立的虛假法義，因為一切法都可以現見，不能否定現見法啊。 答：真是可悲可嘆！福薄的愚人，不能相信和理解大乘（Mahayana）的法義。如果有能見，可見所見，能見既然沒有，誰來見所見？因為諸能見，不能自己審察知道自己有體，也不能審察其他。在審察時，能見和所見都沒有。所以不應該執著現見法，決定有自體。因為迴心時，諸所緣境，都...
【English Translation】 English version There are boundaries (limitations). The Suchness-characteristic (Tathata-lakshana) is emptiness. Attachment to it creates obstacles. As the 'Restoring the View' states: 'The True Emptiness (Sunyata) lingers in the mind, constantly becoming a field of conditioned thoughts; Reality resides right before the eyes, yet it is transformed into a realm of names and forms.' The 'Awakening of Faith Commentary' says: 'If it is only mind (Citta-matra), then there should be no object (境, the object of cognition), because the mind has no form and cannot be seen. Since there is something seen, how can it be only mind?' The meaning is that all dharmas arise from the mind, and what arises has no self-nature, it is just one mind. Why talk about seeing or not seeing? The root is the mind.' It also says: 'The object (境, the object of cognition) is not inherently good, but it is called good when it accords with one's feelings; the object (境, the object of cognition) is not inherently evil, but it is called evil when it goes against one's feelings.' Therefore, know that beauty and ugliness change with emotions, and the object (境, the object of cognition) has no fixed substance. Since it has no self-nature, where is the object (境, the object of cognition)? The gate of Mind-Only (Citta-matra) is clear from this. Therefore, know that the Buddha speaks for those who believe, not for those who doubt. Those with heavy defilements and deep obscurations naturally generate doubt and slander; those with light obscurations and sharp faculties can immediately enter the profound and subtle realm. The 'Hundred Verses Treatise' says: 'All that is seen is created by consciousness. Apart from consciousness, there is not a single dharma that is real. Because of the repeated practice of various views since beginningless time, according to the views practiced, according to the conditions encountered, according to the maturation of one's own seeds, various appearances of dharmas arise with differences, like things seen in a dream, all are illusory appearances, none are real. All are created by the mind.' Objection: If that is the case, the Mahayana (Mahayana) should be like a mute, denying all dharmas, saying they are all false, unable to explain the differences in the self-nature of all worldly and supramundane dharmas, which is a great suffering. We cannot rejoice in such false dharmic meanings established by the Mahayana (Mahayana), because all dharmas can be seen directly, and we cannot deny directly seen dharmas. Answer: How pitiful and lamentable! People with little merit and foolishness cannot believe and understand the meaning of the Mahayana (Mahayana) dharma. If there is a seer, there is something seen, but since the seer does not exist, who sees what is seen? Because all seers cannot examine themselves to know that they have a self-nature, nor can they examine others. At the time of examination, both the seer and the seen are non-existent. Therefore, one should not cling to directly seen dharmas, deciding that they have a self-nature. Because when the mind turns, all objects of cognition are...
虛假故。所以者何。起憶念時。實無見等種種境界。但隨因緣。自心變似見等種種境相而生。以所憶念。非真實故。唯有虛假憶念名生。如曾更諸法體相迴心追憶。故名爲念。當憶念時。曾所更境。皆無有故。能念亦無。而名念者。隨順慣習顛倒諸見。假名施設。由此念故。世間有情。妄起種種分別諍論。競執諸法自性差別。沒惡見泥。不能自出。若無所見。亦無所聞。是則一切都無所有。云何今時。編石為筏。
唯識論問云。依信說有四種。一現見。二比知。三譬喻。四阿含。此諸信中。現信最勝。若無外境。云何世人言我現見此青等物。
偈答。現見如夢中。見所見不俱。見時不分別。云何言現見。諸凡夫人。煩惱夢中有所見事。皆如夢中。如現見色。不知色義。以後時意識分別。然後了知。意識分別時。無眼等識。先滅故。以一切法。唸唸不住故。以見色時無彼意識。意識起時無彼眼識。
入大乘論問云。諸法體相。世間現見。云何無耶。
答。凡愚妄見。此非可信。生滅之法。皆悉是空。生滅輪轉。無暫停時。相似相續。故妄見有實。猶如燈焰唸唸生滅。凡夫愚人。謂為一焰。
中觀論問。汝雖種種門。破去去者。住住者。而眼見有去住。
答。肉眼所見不可信。若實
【現代漢語翻譯】 現代漢語譯本：虛假之故。這是什麼原因呢？當生起憶念時，實際上並沒有見到等等種種境界。只是隨著因緣，自己的心變現出好像見到等等種種境相而生起。因為所憶念的，不是真實的緣故，只有虛假的憶念之名產生。如同曾經經歷過諸法體相，回過頭來追憶，所以叫做『念』。當憶念的時候，曾經經歷過的境界，都已經沒有了，能憶念的心識也沒有了。而稱之為『念』，是隨順於慣習的顛倒見解，假名安立。由於這種憶念，世間的有情，虛妄地生起種種分別諍論，競相執著諸法自性的差別，沉沒在惡見的泥潭中，不能自己出來。如果沒有所見，也沒有所聞，那麼一切都空無所有，怎麼能像現在這樣，編石頭為木筏呢？
《唯識論》提問說：依據可信度來說有四種，一是現見，二是比知，三是譬喻，四是阿含（Āgama，聖教）。這些可信度中，現見最為殊勝。如果沒有外境，為什麼世人說我親眼見到這些青色等事物呢？
偈頌回答：現見就像夢中一樣，能見和所見不同時存在。見的時候沒有分別，怎麼能說是現見呢？那些凡夫俗子，在煩惱的夢中有所見之事，都像在夢中一樣。就像親眼見到顏色，卻不知道顏色的含義，要等到後來的意識分別，然後才瞭解。意識分別的時候，沒有眼等識，因為眼等識已經先滅了。因為一切法，唸唸不住的緣故。因為見到顏色的時候沒有那個意識，意識生起的時候沒有那個眼識。
《入大乘論》提問說：諸法的體相，世間都能親眼見到，怎麼會沒有呢？
回答：凡夫愚人的妄見，這是不可信的。生滅之法，全部都是空性的。生滅輪轉，沒有停歇的時候。相似的相續，所以虛妄地認為有真實存在。就像燈焰唸唸生滅，凡夫愚人，認為是一個燈焰。
《中觀論》提問：你雖然用種種方法，破斥了『去』的運動者，『住』的靜止者，但是眼睛明明看到有去和住啊。
回答：肉眼所見是不可信的。如果是真實的，
【English Translation】 English version: It is because of falsity. Why is that? When recollection arises, there are actually no various realms such as seeing. It is only due to conditions that one's own mind transforms into various appearances of realms such as seeing, and then arises. Because what is recollected is not real, only the name of false recollection arises. It is like having experienced the essence and characteristics of various dharmas, and then turning back to recall them, hence it is called 'recollection' (念, niàn). When recollecting, the realms that were once experienced are all gone, and the ability to recollect is also gone. Yet it is called 'recollection' because it follows the habitual inverted views, and is a provisional designation. Because of this recollection, sentient beings in the world falsely give rise to various disputes and arguments, competing to cling to the differences in the self-nature of dharmas, sinking into the mud of evil views, unable to free themselves. If there is nothing seen and nothing heard, then everything is completely empty. How can one now weave stones into a raft?
The Treatise on Consciousness-Only asks: According to reliability, there are four types: direct perception, inference, analogy, and Āgama (阿含, Āgama, sacred teachings). Among these reliabilities, direct perception is the most superior. If there is no external realm, why do people say, 'I directly see these blue things, etc.'?
The verse answers: Direct perception is like in a dream, the seer and the seen do not exist simultaneously. When seeing, there is no discrimination, how can it be called direct perception? Those ordinary people, in the dream of afflictions, have things they see, all like in a dream. It is like directly seeing a color, but not knowing the meaning of the color, it is only after the later consciousness discriminates that one understands. When the consciousness discriminates, there are no eye consciousnesses, etc., because the eye consciousnesses have already ceased. Because all dharmas are impermanent, arising and ceasing moment by moment. Because when seeing a color, there is no that consciousness, and when the consciousness arises, there is no that eye consciousness.
The Treatise on Entering the Mahāyāna asks: The essence and characteristics of dharmas are directly seen in the world, how can they not exist?
The answer: The false views of foolish ordinary people are not to be trusted. The dharmas of arising and ceasing are all empty. The cycle of arising and ceasing revolves without pause. Because of the similar continuity, one falsely believes there is real existence. It is like the flame of a lamp arising and ceasing moment by moment, but foolish ordinary people think it is one flame.
The Treatise on the Middle Way asks: Although you use various methods to refute the 'goer' in going and the 'stayer' in staying, the eyes clearly see going and staying.
The answer: What the physical eye sees is not to be trusted. If it were real,
有去去者。為以一法成。為以二法成。二俱有過。夫肉眼者。是過去顛倒業因所成。如牛羊眼。不辯方隅。實不可信。唯佛眼真實。只可從實。不可憑虛。
又問。現見眾生作業受報。是事云何。
答。如化人無有實事。但可眼見。又化人口業說法。身業佈施等。是業雖無實。而可眼見。如是生死。作者及業。亦應如是。諸業皆空無性。如幻如夢。
又問曰。世間人盡見諸法。是有是無。汝何以獨與世間相違。言無所見。
答曰。若人未得道。不見諸法實相。愛見因緣故。種種戲論。見法生時。謂之為常。取相言有。見法滅時。謂之為斷。取相言無。智者見諸法生。即滅無見。見諸法滅。即滅有見。是故於一切法。雖有所見。皆如幻如夢。乃至無漏道見尚可滅。何況余見。是故若不見安隱法者。則見有無。
大智度論問。若一切諸法空如幻。何以故。諸法有可見可聞。可嗅可嘗。可觸可識者。若無而妄見者。何不見聲聞色。若皆一等空無所有。何以有可見不可見者。
答曰。諸法相雖空。亦有分別可見不可見。譬如幻化象馬。及種種諸物。雖知無實。然色可見。聲可聞。不相錯亂。與六情對故。諸法亦如是。雖空而可見可聞。不相錯亂。詳斯論意。是約世間凡情所見。以眼根對
【現代漢語翻譯】 現代漢語譯本： 有離去的人，是通過一種方法成就，還是通過兩種方法成就？如果說是通過兩種方法，那麼兩種說法都有過失。肉眼，是過去顛倒業因所造成的，就像牛羊的眼睛一樣，不能分辨方向和角落，實在不可相信。只有佛眼才是真實的，只能依據事實，不能憑空臆想。 又有人問：現在親眼看見眾生造作業而承受果報，這件事是怎麼回事呢？ 回答：就像幻化出來的人，沒有真實的事情，但可以用眼睛看見。又如幻化出來的人用口說業，用身體佈施等等，這些業雖然沒有實體，但是可以用眼睛看見。像這樣，生死、作者以及業，也應該像這樣理解。所有的業都是空性的，沒有自性，如同幻象和夢境。 又有人問：世間的人都看見諸法是有是無，你為什麼唯獨與世間人的看法相反，說沒有看見呢？ 回答：如果人沒有證得真道，就不能看見諸法的真實相狀。因為愛和見的因緣，就會產生種種戲論。看見法產生的時候，就認為是常，執取表相而說有；看見法滅亡的時候，就認為是斷，執取表相而說無。有智慧的人看見諸法生起，當下就滅除有見；看見諸法滅亡，當下就滅除無見。所以對於一切法，即使有所看見，都如同幻象和夢境。甚至無漏道所見到的境界尚且可以滅除，更何況其他的見解呢？因此，如果不能看見安穩的法，就會執著于有和無。 《大智度論》中有人問：如果一切諸法都是空性的，如同幻象，那麼為什麼諸法有可見、可聞、可嗅、可嘗、可觸、可識的呢？如果都是虛妄的看見，為什麼看不見聲聞（Sravaka，聽聞佛法而悟道的修行者）的色身呢？如果一切都是一樣的空無所有，為什麼有可見和不可見的區別呢？ 回答：諸法的相狀雖然是空性的，但也有可見和不可見的分別。譬如幻化出來的象、馬以及種種事物，雖然知道不是真實的，但是顏色可以看見，聲音可以聽見，不會互相錯亂。因為與六根（眼、耳、鼻、舌、身、意）相對的緣故，諸法也是這樣，雖然是空性的，但是可以看見、可以聽見，不會互相錯亂。仔細推敲這部論的意義，是針對世間凡夫的情感和見解，以眼根相對來說的。
【English Translation】 English version: If there are those who depart, is it accomplished by one method or by two methods? If it is said to be by two methods, then both statements have faults. The physical eye is formed from past inverted karmic causes, like the eyes of cattle and sheep, unable to distinguish directions and corners, truly unreliable. Only the Buddha eye is real, one should only rely on reality, not on empty speculation. Someone asked: Now, we see sentient beings creating karma and receiving retribution. How is this possible? The answer: It is like a magically created person, without any real substance, but visible to the eye. Also, the magically created person speaks karma with their mouth, performs acts of charity with their body, and so on. Although these karmas have no substance, they are visible to the eye. In this way, birth and death, the creator, and the karma should also be understood. All karmas are empty and without inherent nature, like illusions and dreams. Someone asked again: People in the world all see phenomena as either existent or nonexistent. Why do you alone contradict the world's view, saying that you see nothing? The answer: If a person has not attained the Way, they cannot see the true nature of phenomena. Because of the causes and conditions of love and views, various kinds of playful arguments arise. When they see a phenomenon arise, they consider it permanent, grasping at its appearance and saying it exists. When they see a phenomenon cease, they consider it annihilated, grasping at its appearance and saying it does not exist. Wise people, seeing phenomena arise, immediately extinguish the view of existence; seeing phenomena cease, immediately extinguish the view of nonexistence. Therefore, regarding all phenomena, even if something is seen, it is all like illusions and dreams. Even the perceptions of the unconditioned path can be extinguished, let alone other views. Therefore, if one cannot see the peaceful and secure Dharma, one will cling to existence and nonexistence. In the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom), someone asked: If all phenomena are empty like illusions, why are there phenomena that can be seen, heard, smelled, tasted, touched, and known? If it is all just false seeing, why can't we see the form of a Sravaka (Sravaka, a practitioner who attains enlightenment by hearing the Buddha's teachings)? If everything is equally empty and without substance, why are there distinctions between what is visible and invisible? The answer: Although the characteristics of phenomena are empty, there are still distinctions between what is visible and invisible. For example, magically created elephants, horses, and various things, although we know they are not real, their colors can be seen, and their sounds can be heard, without confusion. Because they correspond to the six senses (eye, ear, nose, tongue, body, mind), phenomena are also like this. Although they are empty, they can be seen and heard without confusion. Examining the meaning of this treatise, it is addressed to the emotions and views of ordinary people in the world, speaking in relation to the eye sense.
色塵。及中間眼識三種和合。得稱為見。此根塵識。自性俱空。各各不能生見。和合亦不能生見。但虛妄情識。所對見聞不無。故經云。以凡夫見之為世諦。以聖人見之為真諦。所稱諦者。審實不虛。故稱為諦。世諦不無。執假為諦。真諦非有。證實為諦。
問。一切內外諸法。皆有流類。于諸類中。約有幾種差別。及隨類通別等義。
答。古釋有五。一異熟類。一通。即一切草木。皆是初青后黃。豈非異熟。二別。唯善惡二業。感異熟果。二長養類。一通。即是一切皆有長養。二別。唯是飲食睡眠。梵行等持所益故。三等流類。一通。即一切自類相似。皆是等流。二別。唯同類因之所生。四實事類。一通。即一切有體諸法。二別。唯是無為。簡有為非是實事故。五。剎那類。一通。即一切有生滅法。二別。唯是見道初一剎那也。
問。有情所住。遍三界中。云何維摩經云。七識處為種。
答。有情通凡至聖。有六十二有情身。約依處有四十二居止。若通門由業系故。樂與不樂。並立居止。下在七識心住之例。為識心唯樂於七處住故。四十二居止者。八地獄。傍生。餓鬼。四洲。六慾天。色界十八無色有四。都成四十二居止。七識處者。一種種身種種想。種種身者。欲界人天。有尊卑上下也
【現代漢語翻譯】 現代漢語譯本 色塵（rupa-gandha，指可見的顏色和形狀）。以及中間的眼識三種和合，才能稱為『見』。這根、塵、識，自性都是空，各自不能產生『見』，和合也不能產生『見』。但虛妄的情識，所對的見聞並非不存在。所以經中說：『以凡夫所見為世俗諦，以聖人所見為真諦。』所稱的『諦』，是審實不虛，所以稱為『諦』。世俗諦並非不存在，只是執著虛假為真實。真諦並非實有，而是通過證悟而確認爲真實。
問：一切內外諸法，都有其流類。在這些類別中，大約有幾種差別？以及隨類通別等意義？
答：古時的解釋有五種：一、異熟類。一、通：即一切草木，都是先青后黃，難道不是異熟嗎？二、別：唯有善惡二業，才能感得異熟果。二、長養類。一、通：即一切都有長養。二、別：唯有飲食睡眠、梵行等持所帶來的益處。三、等流類。一、通：即一切自類相似，都是等流。二、別：唯有同類因所生。四、實事類。一、通：即一切有體的諸法。二、別：唯有無為法，因為有為法不是實事。五、剎那類。一、通：即一切有生滅法。二、別：唯有見道最初的一剎那。
問：有情所居住的地方，遍佈三界之中。為什麼《維摩經》說，七識處為種？
答：有情包括凡夫到聖人，有六十二種有情身。就所依處來說，有四十二種居止。如果從總的方面來說，由於業力的繫縛，快樂與不快樂，都建立居止。下面以七識心住為例，因為識心只樂於七處居住。四十二種居止是：八大地獄、傍生、餓鬼、四大洲、六慾天、十八梵天、四無色界天，總共四十二種居止。七識處是：一種種身種種想。種種身，指的是欲界的人天，有尊卑上下。
【English Translation】 English version The combination of rupa-gandha (visible colors and shapes), and the intermediate eye-consciousness is called 'seeing'. This root, object, and consciousness are all empty in nature. Each cannot produce 'seeing' on its own, nor can they produce 'seeing' in combination. However, the perceptions of seeing and hearing, as perceived by deluded consciousness, are not non-existent. Therefore, the sutra says: 'What ordinary people see is the conventional truth (samvriti-satya), and what sages see is the ultimate truth (paramartha-satya).' What is called 'truth' (satya) is something that is examined and found to be real and not false, hence it is called 'truth'. Conventional truth is not non-existent, but it clings to the false as real. Ultimate truth is not inherently existent, but is confirmed as real through realization.
Question: All internal and external dharmas have their own categories. Among these categories, how many kinds of differences are there approximately? And what are the meanings of generality and particularity according to the categories?
Answer: Ancient explanations have five types: 1. Vipaka (result of actions) category. 1. General: That is, all plants and trees are first green and then yellow. Isn't that vipaka? 2. Particular: Only good and evil karmas can bring about vipaka results. 2. Nourishment category. 1. General: That is, everything has nourishment. 2. Particular: Only the benefits brought about by food, sleep, pure conduct (brahmacharya), and meditative concentration (samadhi). 3. Equal-flow category. 1. General: That is, all similar things in the same category are equal-flow. 2. Particular: Only those born from the same kind of cause. 4. Real entity category. 1. General: That is, all dharmas with substance. 2. Particular: Only unconditioned (asamskrita) dharmas, because conditioned (samskrita) dharmas are not real entities. 5. Instantaneous category. 1. General: That is, all dharmas with arising and ceasing. 2. Particular: Only the first instant of the path of seeing (darshana-marga).
Question: Sentient beings reside throughout the three realms. Why does the Vimalakirti Sutra say that the seven abodes of consciousness are the seed?
Answer: Sentient beings include ordinary people to sages, and there are sixty-two kinds of sentient bodies. In terms of the place of reliance, there are forty-two abodes. Generally speaking, due to the bondage of karma, both happiness and unhappiness establish abodes. The following takes the example of the seven abodes of consciousness, because consciousness only enjoys residing in the seven places. The forty-two abodes are: the eight great hells, animals, hungry ghosts, the four continents, the six desire heavens, the eighteen Brahma heavens, and the four formless realms, totaling forty-two abodes. The seven abodes of consciousness are: various bodies and various thoughts. Various bodies refer to the humans and gods in the desire realm, which have superior and inferior ranks.
。種種想者。有苦樂舍三受想。二種種身一想。種種身者。初禪梵王為尊。梵眾為卑。故有種種身。一想者。有一戒取想也。梵王自謂我能生諸梵。諸梵謂已從梵王生。非因計因。是戒取。三一身種種想。一身者。二禪地上。無尊卑上下也。種種想者。有喜樂想也。四一身一想。一身者。三禪無尊卑上下也。一想者。唯一樂想也。空識已上無身。唯有一想。五空處。唯一空想。六識處。唯一識想。七無所有處。唯一慧想。此上七識處。對治眾生計識為我。樂住七處。以有漏五陰為體。第四禪有無想定。非想地中有滅盡定。三塗之中能受諸苦。識不樂住。故不說也。又第四禪。及非想地。雖覆滅識。不滅。假名眾生居。所以不立。三惡趣中。為苦所逼。眾生不樂居。所以不立。
問。破外境空。立唯識有者。境從何而空。識從何而有。
答。境隨情起。識逐緣生。情唯遍計之心。緣是依他之性。緣法是有。依勝義之門。情執本空。歸世俗之道。識論云。外境隨情而施設故。非有如識。內識必依因緣生。故非無如境。由此便遮增減二執。境依內識而假立故。唯世俗有。識是假境所依事故。亦勝義有。釋云。外境。是遍計所執。心外實境。由隨妄情施設為假。體實都無。非與依他內識相似。內識。體是依他故。
【現代漢語翻譯】 現代漢語譯本 種種想：有苦受、樂受、舍受三種感受的想。二、種種身一想：種種身，指初禪的梵天王最為尊貴，梵眾較為卑微，所以有種種身。一想，指有一種戒取想。梵天王自己認為他能生出諸梵，諸梵認為自己是從梵天王所生，這是非因計因，屬於戒取。三、一身種種想：一身，指二禪地上，沒有尊卑上下之分。種種想，指有喜想、樂想。四、一身一想：一身，指三禪沒有尊卑上下之分。一想，指唯一樂想。空無邊處以上沒有身，只有一想。五、空無邊處，只有空想。六、識無邊處，只有識想。七、無所有處，只有慧想。以上七識處，是爲了對治眾生執著于識為我，眾生樂於安住的七個處所，以有漏五陰為本體。第四禪有無想定，非想非非想處有滅盡定。三惡道中的眾生只能承受各種痛苦，識不樂於安住，所以不說。又，第四禪以及非想非非想處，雖然滅了識，但沒有完全滅盡，只是假名為眾生所居住的地方，所以不建立。三惡趣中，被痛苦所逼迫，眾生不樂於居住，所以不建立。
問：破除外境為空，建立唯識為有，那麼外境是從何處而空，識又是從何處而有？
答：外境隨著情而生起，識隨著緣而生。情只是遍計所執的心，緣是依他起的自性。緣法是有，依據勝義諦的門徑；情執本來是空，歸於世俗諦的道理。《識論》說：『外境隨著情而施設，所以不是實有，就像識一樣；內識必定依靠因緣而生，所以不是虛無，就像外境一樣。』由此便能遮止增益和損減兩種執著。外境依靠內識而假立，所以只有世俗諦的層面上有；識是假立的外境所依靠的事物，所以在勝義諦的層面也是有的。』解釋說：『外境，是遍計所執，心外真實的境界，由於隨著虛妄的情而施設為假，體性實際上完全沒有，不與依他起的內識相似。內識，體性是依他起的緣故。
【English Translation】 English version 'Various thoughts': There are thoughts of three feelings: suffering, pleasure, and equanimity. Second, 'various bodies, one thought': 'Various bodies' refers to the Brahma King (Brahma-rāja) of the first Dhyana (first meditation heaven) being the most honored, and the Brahma assembly (Brahma-pāriṣadya) being lower, hence there are various bodies. 'One thought' refers to having one kind of adherence to precepts (śīla-vrata-parāmarśa). The Brahma King himself thinks that he can generate all the Brahmas, and the Brahmas think that they are born from the Brahma King. This is taking a non-cause as a cause, which is adherence to precepts. Third, 'one body, various thoughts': 'One body' refers to the second Dhyana ground, where there is no distinction between honored and lowly. 'Various thoughts' refers to having thoughts of joy and pleasure. Fourth, 'one body, one thought': 'One body' refers to the third Dhyana, where there is no distinction between honored and lowly. 'One thought' refers to having only one thought of pleasure. Above the Realm of Infinite Space (Ākāśānantyāyatana), there is no body, only thought. Fifth, in the Realm of Infinite Space, there is only the thought of space. Sixth, in the Realm of Infinite Consciousness (Vijñānānantyāyatana), there is only the thought of consciousness. Seventh, in the Realm of No-thingness (Ākiṃcanyāyatana), there is only the thought of wisdom. The above seven abodes of consciousness are to counteract sentient beings' clinging to consciousness as self. Sentient beings are happy to abide in these seven places, which have the five aggregates (skandha) with outflows (sāsrava) as their substance. The fourth Dhyana has the non-perceptual meditation (asaṃjñā-samāpatti), and the Realm of Neither Perception nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana) has the cessation meditation (nirodha-samāpatti). Among the three evil destinies (tri-apāya), sentient beings can only endure various sufferings, and consciousness is not happy to abide there, so it is not mentioned. Furthermore, although the fourth Dhyana and the Realm of Neither Perception nor Non-Perception extinguish consciousness, they do not extinguish it completely, but are merely nominally places where sentient beings reside, so they are not established. In the three evil realms, beings are oppressed by suffering and are not happy to reside there, so they are not established.
Question: If external objects are refuted as empty and only consciousness is established as existent, then from where are external objects empty, and from where does consciousness exist?
Answer: External objects arise according to emotions, and consciousness arises according to conditions. Emotions are merely the mind of conceptual discrimination (parikalpita), and conditions are the nature of dependence on others (paratantra). The Dharma (teaching) of conditions is existent, according to the path of ultimate truth (paramārtha-satya); emotional attachments are originally empty, returning to the principle of conventional truth (saṃvṛti-satya). The Treatise on Consciousness-only (Vijñaptimātratāsiddhi) says: 'External objects are established according to emotions, so they are not existent like consciousness; inner consciousness necessarily arises depending on conditions, so it is not non-existent like external objects.' From this, one can prevent the two attachments of addition and subtraction. External objects are falsely established depending on inner consciousness, so they only exist on the level of conventional truth; consciousness is the thing on which falsely established external objects depend, so it also exists on the level of ultimate truth.' The explanation says: 'External objects are what is conceptually discriminated, the real realm outside the mind, which is falsely established according to deluded emotions, and whose substance is actually completely non-existent, not similar to the inner consciousness that depends on others. Inner consciousness, its substance is dependent on others.
必依種子因緣所生。非體全無。如遍計境。彼實我法。猶如龜毛。識依他有。故非彼類。此中色等相見二分。內識所變。不離識故。總名內識。由此內識。體性非無。心外我法。體性非有。便遮外計離心之境。實有增減執。及遮邪見惡取空者。撥識亦無妄空減執。即離空有。說唯識教。有心外法。輪迴生死。覺知一心。生死永棄。可謂無上處中道理。
問。境唯世俗之有。識通勝義之門者。云何為世俗諦。云何說勝義諦。
答。夫一切諦智。皆從無諦而起。無諦者。即絕待真心。非是對有稱無。故云絕待。猶如虛空。非對小空而稱大空。從此無諦。立一實諦。此一實之名。是對三權而名一實。待虛名實。此是對待得名。又從此一實。對機約教。或分開二諦等。此二諦者。約情智而開。如涅槃經云。如出世人之所知者。名第一義諦。世間人知者。為世諦。仁王經云。于解常自一。于諦常自二。所以仁王雖分二諦。智照常一。涅槃本唯一諦。解惑分二。斯則二而不二。不二而二。一二自在。為真二諦。故昔人頌云。二諦並非雙。恒乖未曾各。即其義也。生公云。是非相待故。有真俗名生。梁攝論云。智障甚盲闇。謂真俗別執。然法相務欲分析。法性務在融通。各據一門。勿生偏滯。何者。若但分析而不融通。
【現代漢語翻譯】 現代漢語譯本： 必定是依據種子因緣所生，並非本體完全沒有，就像遍計所執的境界一樣。那些所謂的『我』和『法』，就像烏龜的毛一樣，實際上是不存在的。識是依他而有的，所以不屬於那種型別。這裡所說的色等相分和見分，都是內在的識所變現出來的，不離於識，所以總稱為內識。由此可見，內識的體性並非沒有，而心外的『我』和『法』，其體性並非真實存在。這樣就遮止了外道計度離開心識之外的境界是真實存在，並且有增有減的執著，也遮止了邪見惡取空的人，撥無內識，妄自認為一切皆空，從而產生減損的執著。這就是離開空和有，宣說唯識教義。如果認為心外有法，就會輪迴生死；如果覺知一切唯心，就能永遠擺脫生死。這可以說是無上的中道道理。
問：境界只是世俗諦的範疇，而識卻能通達勝義諦的門徑，那麼，什麼是世俗諦？又該如何解釋勝義諦呢？
答：一切諦智，都是從『無諦』而生起的。所謂的『無諦』，就是絕待真心，並非是相對於『有』而稱之為『無』，所以說是『絕待』，就像虛空一樣，並非是相對於小空而稱之為大空。從這個『無諦』，建立『一實諦』。這個『一實』的名稱，是相對於三權方便而稱之為『一實』，是待『虛』而名『實』，這是對待而得名的。又從這個『一實』，針對不同的根機和教法，或者分開為二諦等等。這二諦，是根據情和智來區分的。如《涅槃經》所說：『如出世之人所知者，名為第一義諦；世間人所知者，為世諦。』《仁王經》說：『于解常自一，于諦常自二。』所以《仁王經》雖然分二諦，但智照常是一。《涅槃經》本來只有一諦，因為理解和迷惑不同而分為二。這便是二而不二，不二而二，一二自在，是真正的二諦。所以古人作偈說：『二諦並非雙，恒乖未曾各。』就是這個意思。生公說：『是非相待故，有真俗名生。』《梁攝論》說：『智障甚盲闇，謂真俗別執。』然而，法相宗致力於分析，法性宗致力於融通，各自依據一個方面，不要產生偏頗的執著。為什麼呢？如果只是分析而不融通，
【English Translation】 English version: It must arise from seed causes and conditions; its essence is not entirely non-existent, like the object of pervasive computation (parikalpita-lakshana). Those so-called 'self' (atman) and 'dharma' (phenomena) are like the fur of a tortoise, actually non-existent. Consciousness (vijnana) exists dependently (paratantra), so it does not belong to that category. Here, the image-component (nimitta-bhaga) and the seeing-component (darshana-bhaga), such as form (rupa), are transformations of the inner consciousness, not separate from consciousness, so they are collectively called inner consciousness. From this, it can be seen that the essence of inner consciousness is not non-existent, while the 'self' and 'dharma' outside the mind are not truly existent. This prevents the externalists' view that objects outside the mind are real and subject to increase and decrease, and also prevents the nihilistic view of those who cling to emptiness, denying consciousness and falsely believing in emptiness, thus creating a diminishing attachment. This is to depart from emptiness and existence, and to expound the doctrine of Consciousness-Only (Vijnapti-matrata). If one believes that there are phenomena outside the mind, one will transmigrate in samsara; if one realizes that everything is mind, one will be liberated from samsara forever. This can be said to be the supreme Middle Way.
Question: If the realm (vishaya) only exists in conventional truth (samvriti-satya), while consciousness (vijnana) can lead to the gate of ultimate truth (paramartha-satya), then what is conventional truth? And how should ultimate truth be explained?
Answer: All truths and wisdom arise from 'no truth' (asatya). 'No truth' refers to the absolute true mind (atyantika-citta), not 'no' in relation to 'yes'. Therefore, it is called 'absolute' (atyantika), like space (akasha), which is not called 'large space' in relation to 'small space'. From this 'no truth', the 'one real truth' (eka-satya) is established. The name 'one real' is in relation to the three expedient teachings (tri-upaya), and is called 'real' in relation to 'illusory' (maya). This is named in relation to duality. Furthermore, from this 'one real', according to different capacities and teachings, it is divided into two truths, etc. These two truths are divided according to emotions (klesha) and wisdom (jnana). As the Nirvana Sutra says: 'What is known by those who have transcended the world is called the ultimate truth; what is known by worldly people is called the conventional truth.' The Renwang Sutra says: 'In understanding, it is always one; in truth, it is always two.' Therefore, although the Renwang Sutra divides into two truths, the light of wisdom is always one. The Nirvana Sutra originally has only one truth, but it is divided into two due to different understanding and delusion. This is two but not two, not two but two, one and two are free, which is the true two truths. Therefore, the ancients composed a verse: 'The two truths are not a pair, always different, never separate.' That is the meaning. Sengzhao said: 'Because right and wrong are relative, the names of true and conventional arise.' The Liang She Lun says: 'The obstacle of wisdom is very dark, believing that true and conventional are separate attachments.' However, the Dharmalakshana school strives for analysis, while the Dharmata school strives for integration, each based on one aspect, do not generate biased attachments. Why? If only analysis without integration,
法成差異。若不分析。事成混濫。又無可融通。則性相歷然而非異。事理融即而非同。非異。非同。圓中妙理。又境則不礙真而恒俗。智則不礙寂而常照。意以心寂對於境真。心照對於境俗。以照對俗。則心境非一。以寂對真。則心境非異。雖雙融空有二境。寂照二心。終不得言。境則不礙真而恒俗。智則不礙照而恒寂。境則不礙俗而恒真。智則不礙寂而常照。中觀論偈云。若人不能知。分別於二諦。則于深佛法。不知真實義。金剛般若不壞假名論云。佛所說法。咸歸二諦。一者俗諦。二者真諦。俗諦者。謂諸凡夫。聲聞獨覺。菩薩如來。乃至名義智境。業果相屬。真諦者。謂即於此。都無所得。如說第一義。非智之所行。何況文字。乃至無業。無業果。是諸聖種性。是故此般若波羅蜜中。說不住佈施。一切法無相。不可取。不可說。生法無我。無所得。無能證。無成就。無來無去等。此釋真諦。又說內外世間出世間一切法相。及諸功德。此建立俗諦。又臺教約四教。四證。三接。立七種二諦。及五種三諦。如法華玄義云。夫經論異說。悉是如來善權方便。知根知欲。種種不同。略有三異。一謂隨情。二隨情智。三隨智。隨情說者。情性不同。說隨情異。如毗婆沙明。世第一法。有無量種。真際尚爾。況復余耶。如順
【現代漢語翻譯】 現代漢語譯本 法成差異：如果不對事物進行分析，事情就會變得混亂不清，無法融會貫通。這樣一來，事物的體性與現象雖然歷歷分明卻並非截然不同，事物的規律與道理相互融合卻並非完全相同。說它『非異』、『非同』，這其中蘊含著圓融的中道妙理。從境界上說，它不妨礙真諦而恒常處於俗諦之中；從智慧上說，它不妨礙寂滅而恒常照亮一切。用內心的寂靜來對應境界的真諦，用內心的照亮來對應境界的俗諦。用『照』來對應『俗』，那麼心與境就不是一體的；用『寂』來對應『真』，那麼心與境就不是相異的。雖然雙重融合了空和有這兩種境界，以及寂和照這兩種心境，但最終也不能說：境界不妨礙真諦而恒常處於俗諦之中，智慧不妨礙照亮一切而恒常處於寂滅之中；境界不妨礙俗諦而恒常處於真諦之中，智慧不妨礙寂滅而恒常照亮一切。 《中觀論》的偈頌說：『如果人們不能夠分辨兩種諦，那麼對於佛法的深奧含義，就不能瞭解其真實的意義。』《金剛般若不壞假名論》說：『佛所說的一切法，都歸於兩種諦：一是俗諦，二是真諦。』俗諦是指：所有的凡夫、聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、獨覺（Pratyekabuddha，無師自悟的修行者）、菩薩（Bodhisattva，立志成佛的修行者）乃至如來（Tathāgata，佛陀的稱號），以及名義、智慧、境界、業果等相互關聯的事物。真諦是指：對於這些事物，都無所得。如所說的第一義，不是智慧所能達到的境界，更何況是文字？乃至沒有業，沒有業果，這是聖者的種性。因此，在《般若波羅蜜》中說，不住于佈施，一切法沒有相，不可執取，不可言說，眾生和法都沒有我，沒有所得，沒有能證，沒有成就，沒有來，沒有去等等。這些是解釋真諦。又說內外世間、出世間的一切法相，以及各種功德，這是建立俗諦。 另外，天臺宗根據四教、四證、三接，建立了七種二諦和五種三諦。如《法華玄義》所說：『經論中的不同說法，都是如來的善巧方便，爲了瞭解眾生的根性和慾望，而採取的種種不同的方式。』大致有三種不同：一是隨順眾生的情慾，二是隨順眾生的情慾和智慧，三是隨順眾生的智慧。隨順眾生情慾的說法，是因為眾生的情性不同，所以說法也隨之不同。如《毗婆沙論》所說，世間第一法，有無量種。真際尚且如此，更何況其他的呢？比如順...
【English Translation】 English version Differences arise in phenomena. If not analyzed, matters become confused and cannot be integrated. Without integration, while the nature and appearance of things are distinct, they are not entirely different; the principles and reasons of things merge, yet they are not entirely the same. 'Not different' and 'not the same' contain the wonderful principle of the Middle Way. From the perspective of realms, it does not hinder the ultimate truth while constantly existing in conventional truth; from the perspective of wisdom, it does not hinder quiescence while constantly illuminating. Using the mind's quiescence to correspond to the realm of ultimate truth, and the mind's illumination to correspond to the realm of conventional truth. Using 'illumination' to correspond to 'conventional,' then the mind and realm are not one; using 'quiescence' to correspond to 'ultimate,' then the mind and realm are not different. Although doubly integrating the two realms of emptiness and existence, and the two states of mind of quiescence and illumination, ultimately one cannot say: the realm does not hinder ultimate truth while constantly existing in conventional truth; wisdom does not hinder illumination while constantly existing in quiescence; the realm does not hinder conventional truth while constantly existing in ultimate truth; wisdom does not hinder quiescence while constantly illuminating. The verses of the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) state: 'If people cannot distinguish between the two truths, then they cannot understand the true meaning of the profound Buddha-dharma.' The Vajra Prajñā Non-Destructive Nominalism Treatise states: 'All the teachings of the Buddha return to two truths: one is conventional truth (saṃvṛti-satya), and the other is ultimate truth (paramārtha-satya).' Conventional truth refers to: all ordinary beings, Śrāvakas (hearers, those who attain enlightenment by listening to the Buddha's teachings), Pratyekabuddhas (solitary realizers, those who attain enlightenment on their own), Bodhisattvas (beings who aspire to Buddhahood), and even Tathāgatas (Buddhas), as well as names, meanings, wisdom, realms, karmic causes and effects, and related things. Ultimate truth refers to: with regard to these things, there is nothing to be attained. As it is said, the highest meaning is not a realm that wisdom can reach, let alone words; even without karma, without karmic results, these are the qualities of the noble ones. Therefore, in the Prajñāpāramitā (Perfection of Wisdom), it is said that one should not dwell on giving, all dharmas are without characteristics, cannot be grasped, cannot be spoken of, beings and dharmas are without self, there is nothing to be attained, there is no one who can realize, there is no accomplishment, there is no coming, there is no going, and so on. This explains ultimate truth. It also speaks of all the characteristics of internal and external worldly and transmundane dharmas, as well as various merits, which establishes conventional truth. Furthermore, the Tiantai school, based on the Four Teachings, Four Attainments, and Three Connections, establishes seven types of two truths and five types of three truths. As the Profound Meaning of the Lotus Sutra says: 'The different teachings in the sutras and treatises are all skillful means of the Tathāgata, to understand the roots and desires of beings, and to adopt various different methods.' There are roughly three differences: first, according to the emotions of beings; second, according to the emotions and wisdom of beings; and third, according to the wisdom of beings. Teachings that accord with the emotions of beings are because the emotions of beings are different, so the teachings also differ accordingly. As the Vibhasa (Great Commentary) states, the highest dharma in the world has countless kinds. Even the ultimate reality is like this, let alone other things? For example, according to...
盲情。種種示乳。盲聞異說而諍白色。豈即乳耶。眾師不達此意。各執一文。自起見諍。互相是非。信一不信一。浩浩亂哉。莫知孰是。若世三說及能破者。有經文證。皆判是隨情二諦意耶。無文證者。悉是邪見。謂同彼外道。非二諦攝也。隨情智者。情謂二諦。二皆是俗。若悟諦理。乃可為真。真則唯一。如五百比丘各說身因。身因乃多。正理唯一。經云。世人心所見。名為世諦。出世人心所見。名第一義諦。如此說者。即隨情智二諦也。隨智者。聖人悟理。非但見真。亦能了俗。如眼除膜。見色見空。又如入禪者。出觀之時。身虛心豁。似輕云藹空。已不同散心。何況悟真而不了俗。毗曇云。小云發障。大云發障。無漏逾深。世智轉凈。故經偈云。凡人行世間。不知世間相。如來行世間。明瞭世間相。此是隨智二諦也。若解此三意。將尋經論。雖說種種。於一一諦。皆備三意也。二正明二諦者。取意存略。但點法性為真諦。無明十二因緣為俗諦。于義即足。但人粗淺。不覺其深妙。更須開拓。則論七種二諦。一一二諦。更開三種。合二十一種二諦。若用初番二諦。破一切邪。謂。執著皆盡。如劫火燒。不留遺芥。況鋪后諸諦回出文外。非復世情圖度。所言七種二諦者。一者實有為俗。實有滅為真。二者幻有為俗。
【現代漢語翻譯】 現代漢語譯本 『盲情』（由於缺乏智慧而產生的偏見）。種種示乳（各種關於牛奶的說法）。盲人聽到不同的說法而爭論牛奶的顏色。難道他們所爭論的就是真正的牛奶嗎？眾位導師不明白這個道理，各自執著于片面的文字，各自產生偏見和爭論，互相指責對方的錯誤，相信一部分而不相信另一部分，真是混亂不堪啊！沒有人知道誰是對的。如果世俗的三種說法以及能夠破除這些說法的人，有經文可以證明，那麼都可以判定為是隨順世俗情感的二諦之意嗎？如果沒有經文可以證明，那麼都是邪見，如同那些外道一樣，不屬於二諦所包含的範圍。隨順世俗情感的智者，認為情感就是二諦，二者都是世俗的。如果領悟了真諦的道理，才可以稱之為真。真理是唯一的。例如五百位比丘各自講述身體的成因，身體的成因有很多種，但正確的道理只有一個。經中說，世俗之人心中所見，稱為世俗諦；出世之人心中所見，稱為第一義諦。這樣說，就是隨順世俗情感的二諦。隨順智慧的智者，聖人領悟了真理，不僅能見到真諦，也能瞭解世俗。如同眼睛去除了翳障，既能看到顏色，也能看到空性。又如入禪定的人，出定的時候，身心虛空開闊，如同輕云覆蓋天空，已經不同於散亂之心，更何況是領悟了真諦而不能瞭解世俗呢？《毗曇》中說，小云會產生遮障，大云也會產生遮障，無漏智慧越深，世俗的智慧就越清凈。所以經中的偈頌說，凡夫在世間行走，不知道世間的真相；如來在世間行走，明瞭世間的真相。這就是隨順智慧的二諦。如果理解了這三種含義，再去尋找經論，即使說法種種不同，對於每一個諦，都具備這三種含義。第二種是直接闡明二諦，採取其意而省略其細節，只是點明法性為真諦，無明和十二因緣為俗諦，在意義上就足夠了。但是人們的理解粗淺，不覺得其中的深刻和微妙，還需要進一步地開拓，於是就論述了七種二諦，每一種二諦又分為三種，合起來就是二十一種二諦。如果用最初的二諦，可以破除一切邪見，意思是說，所有的執著都完全消除，如同劫火焚燒一樣，不留下任何殘餘。更何況鋪陳後面的各種諦，超出了文字的範圍，不再是世俗情感所能揣度的。所說的七種二諦是：第一種，真實存在的有為法為俗諦，真實存在的有為法的滅盡為真諦；第二種，如幻般存在的有為法為俗諦。
【English Translation】 English version 'Blind Affection' (prejudice arising from a lack of wisdom). Various demonstrations of milk (various statements about milk). Blind people hear different statements and argue about the color of milk. Is what they are arguing about the real milk? The teachers do not understand this principle, each clinging to a one-sided text, each generating prejudices and disputes, mutually accusing each other of errors, believing in one part and not believing in another, truly chaotic! No one knows who is right. If the three worldly views and those who can refute them have scriptural proof, then can they all be judged as the meaning of the two truths that accord with worldly emotions? If there is no scriptural proof, then they are all wrong views, like those of the external paths, not included in the scope of the two truths. Those wise people who follow worldly emotions consider emotions to be the two truths, and both are worldly. If one understands the principle of the true truth, then it can be called true. Truth is unique. For example, five hundred bhikshus each tell the cause of the body, there are many causes of the body, but there is only one correct principle. The sutra says, what worldly people see in their hearts is called the worldly truth; what people who transcend the world see in their hearts is called the ultimate truth. Saying this is the two truths that follow worldly emotions. Those who follow wisdom, the sages, understand the truth, not only can see the true truth, but also can understand the worldly. It is like the eyes removing the cataract, both seeing color and seeing emptiness. It is also like a person entering samadhi, when coming out of samadhi, the body and mind are empty and open, like light clouds covering the sky, already different from a scattered mind, let alone understanding the truth and not understanding the worldly? The Abhidharma says that small clouds will produce obstacles, and large clouds will also produce obstacles. The deeper the un-leaked wisdom, the purer the worldly wisdom. Therefore, the verse in the sutra says, ordinary people walk in the world, do not know the truth of the world; the Tathagata walks in the world, clearly understands the truth of the world. This is the two truths that follow wisdom. If you understand these three meanings, and then look for the scriptures and treatises, even if the statements are different, for each truth, all three meanings are available. The second is to directly explain the two truths, taking its meaning and omitting its details, only pointing out that the nature of Dharma is the true truth, and ignorance and the twelve links of dependent origination are the worldly truth, which is sufficient in meaning. However, people's understanding is superficial, and they do not feel its depth and subtlety, and it needs to be further developed, so they discuss the seven kinds of two truths, and each kind of two truths is divided into three kinds, which together are twenty-one kinds of two truths. If you use the initial two truths, you can break all wrong views, meaning that all attachments are completely eliminated, like the fire of the kalpa burning, leaving no residue. Moreover, laying out the various truths behind exceeds the scope of the text and is no longer something that worldly emotions can fathom. The seven kinds of two truths that are said are: The first kind, the truly existing conditioned dharmas are the worldly truth, and the extinction of the truly existing conditioned dharmas is the true truth; the second kind, the illusory existing conditioned dharmas are the worldly truth.
即幻有空為真。三者幻有為俗。即幻有空不空共為真。四者幻有為俗。幻有即空不空。一切法趣空不空為真。五者幻有幻有即空皆名為俗。不有不空為真。六者幻有幻有即空皆名為俗。不有不空。一切法趣不有不空為真。七者幻有幻有即空皆為俗。一切法趣有趣空。趣不有不空為真。實有二諦者。陰入界等。皆是實法。實法所成森羅萬品。故名為俗。方便修道。滅此俗已。乃得會真。大品經云。空色色空。以滅色故。謂為空色。不滅色故。謂為色空。病中無藥。文字中無菩提。皆此意。是為實有二諦相也。約此亦有隨情智等三義。準此可知。幻有空二諦者。斥前意也。何者。實有時無真。滅有時無俗。二諦義不成。若明幻有者。幻有是俗。幻有不可得。即俗而真。大品經云。即色是空。即空是色。空色相即。二諦義成。是名幻有二諦也。約此亦有隨情。情智。智等三義。隨智小當分別。何者。實有隨智。照真。與此不異。隨智照俗不同。何者。通人入觀巧。復局照俗亦巧。如百川會海。其味不別。復局還源。江河則異。俗是事法。照異非疑。真是理法。不可不同。只就通人出假。亦人人不同。可以意得。例三藏。出假。亦應如是。幻有空不空二諦者。俗不異前。真則三種不同。一俗隨三真。即成三種二諦。其相云何。
【現代漢語翻譯】 現代漢語譯本： 即認為幻有和空才是真諦。三種二諦的觀點是：幻有為俗諦。認為幻有、空和不空共同構成真諦。四種二諦的觀點是：幻有為俗諦。幻有即是空，也是不空。一切法都趨向于空和不空，這才是真諦。五種二諦的觀點是：幻有和幻有即空都被稱為俗諦。不有不空才是真諦。六種二諦的觀點是：幻有和幻有即空都被稱為俗諦。不有不空，並且一切法都趨向于不有不空，這才是真諦。七種二諦的觀點是：幻有和幻有即空都被稱為俗諦。一切法趨向于有，趨向于空，趨向于不有不空，這才是真諦。 如果認為實有二諦，那麼陰、入、界等，都是真實存在的法。由這些真實法所構成的萬事萬物，就被稱為俗諦。通過方便法門修行，滅除這些俗諦之後，才能證悟真諦。《大品經》說：『空**空，因為滅除了色。』這就是所謂的空色。『不滅除色，』這就是所謂的色空。就像生病時沒有藥，文字中沒有菩提一樣，都是這個意思。這就是實有二諦的相狀。根據這個觀點，也有隨情智等三種含義，可以依此類推。 認為幻有和空是二諦，這是爲了駁斥之前的觀點。為什麼呢？因為如果認為實有，那麼就沒有真諦；滅除實有，就沒有俗諦，這樣二諦的意義就無法成立。如果明白幻有，那麼幻有就是俗諦，幻有是不可得的，即俗諦就是真諦。《大品經》說：『即色是空，即空是色，』空和色相互即是，這樣二諦的意義才能成立。這就是幻有二諦。根據這個觀點，也有隨情、情智、智等三種含義。隨智的大小應當加以區分。為什麼呢？因為實有的隨智，照見的是真諦，與此沒有區別。隨智照見俗諦則不同。為什麼呢？因為通達的人進入觀照很巧妙，即使是區域性的照見俗諦也很巧妙，就像百川匯入大海，味道沒有區別。而區域性的迴歸本源，江河則有所不同。俗諦是事法，照見不同是無疑的。真諦是理法，不可能沒有不同。即使是通達的人出假，也是人人不同的，可以意會。例如三藏的出假，也應當是這樣。 認為幻有、空和不空是二諦，俗諦與之前相同，真諦則有三種不同。一種是俗諦隨順三種真諦，就形成了三種二諦。它們的相狀是怎樣的呢？
【English Translation】 English version: That is, considering illusory existence and emptiness as the truth. The three aspects of two truths are: illusory existence is the conventional truth (俗諦, súdì). Considering illusory existence, emptiness, and non-emptiness together constitute the ultimate truth (真諦, zhēndì). The four aspects of two truths are: illusory existence is the conventional truth. Illusory existence is both emptiness and non-emptiness. All dharmas tend towards emptiness and non-emptiness, which is the ultimate truth. The five aspects of two truths are: illusory existence and illusory existence as emptiness are both called conventional truths. Neither existence nor non-existence is the ultimate truth. The six aspects of two truths are: illusory existence and illusory existence as emptiness are both called conventional truths. Neither existence nor non-existence, and all dharmas tend towards neither existence nor non-existence, which is the ultimate truth. The seven aspects of two truths are: illusory existence and illusory existence as emptiness are both called conventional truths. All dharmas tend towards existence, tend towards emptiness, and tend towards neither existence nor non-existence, which is the ultimate truth. If one considers the two truths as substantial existence, then the skandhas (陰, yīn), entrances (入, rù), realms (界, jiè), etc., are all truly existing dharmas. The myriad phenomena formed by these truly existing dharmas are called conventional truth. Through the expedient means of practice, after extinguishing these conventional truths, one can realize the ultimate truth. The Mahaprajnaparamita Sutra (大品經, Dà pǐn jīng) says: 'Emptiness is emptiness, because form is extinguished.' This is what is meant by emptiness of form. 'Form is not extinguished,' this is what is meant by form as emptiness. Just like there is no medicine in illness, and there is no Bodhi in words, this is the same meaning. This is the appearance of the two truths of substantial existence. According to this view, there are also three meanings such as following sentiment and wisdom, which can be inferred accordingly. Considering illusory existence and emptiness as two truths is to refute the previous view. Why? Because if one considers existence as real, then there is no ultimate truth; if one extinguishes existence, then there is no conventional truth, thus the meaning of the two truths cannot be established. If one understands illusory existence, then illusory existence is the conventional truth, illusory existence is unattainable, and the conventional truth is the ultimate truth. The Mahaprajnaparamita Sutra says: 'Form is emptiness, emptiness is form,' emptiness and form are mutually identical, thus the meaning of the two truths can be established. This is called the two truths of illusory existence. According to this view, there are also three meanings such as following sentiment, sentiment-wisdom, and wisdom. The magnitude of following wisdom should be distinguished. Why? Because the following wisdom of substantial existence illuminates the ultimate truth, which is no different from this. Following wisdom illuminating the conventional truth is different. Why? Because a person who is thorough enters contemplation skillfully, and even a partial illumination of the conventional truth is also skillful, just like hundreds of rivers converge into the sea, the taste is no different. But a partial return to the source, the rivers are different. The conventional truth is phenomenal dharma, and it is undoubtedly different to illuminate it. The ultimate truth is the principle dharma, and it cannot be different. Even if a person who is thorough emerges from the provisional, it is different for everyone, and can be understood intuitively. For example, the emergence from the provisional of the Tripitaka (三藏, Sānzàng), should also be like this. Considering illusory existence, emptiness, and non-emptiness as two truths, the conventional truth is the same as before, but the ultimate truth has three different aspects. One is that the conventional truth follows the three ultimate truths, thus forming three kinds of two truths. What are their appearances like?
如大品明非漏非無漏。初人謂非漏是非俗。非無漏是遣著。何者。行人緣無漏生著。如緣滅生使。破其心還入無漏。此是一番二諦也。次人聞非漏非無漏。謂非二邊。別顯中理。中理為真。又是一番二諦也。又人聞非有漏非無漏。即知雙非。正顯中道。中道法界。力用廣大。與虛空等。一切法趣非有漏非無漏。又是一番二諦也。大涅槃經云。聲聞之人。但見於空。不見不空。智者見空。及與不空。即是此意。二乘謂著此空。破著空故。故言不空。空著若破。但是見空。不見不空也。利人謂不空是妙有。故言不空。利人聞不空謂是如來藏。一切法趣如來藏。還約空不空。即有三種二諦也。複次一切法趣非漏非無漏顯三種異者。初人聞一切法趣非漏非無漏者。諸法不離空。周行十方界。還是瓶處如。又人聞趣。知此中理。須一切行來趣發之。又一人聞一切趣。即非漏非無漏具一切法也。是故說此一俗。隨三真轉。或對單真。或對復真。或對不思議真。無量形勢。婉轉赴機。出沒利物。一一皆有隨情。情智。智等三義。若隨智證。俗隨智轉。智證偏真。即成通二諦。智證不空真。即成別入通二諦。智證一切趣不空真。即成圓入通二諦。三人入智不同。復局照俗亦異。何故三人同聞二諦。而取解各異者。此是不共般若。與二乘
【現代漢語翻譯】 現代漢語譯本： 正如《大品般若經》所闡明的『非漏非無漏』的道理。對於初學者來說，『非漏』是爲了否定他們對世俗的執著，因為他們認為『非漏』就是世俗；而『非無漏』是爲了遣除他們對無漏法的執著。為什麼這麼說呢？因為修行者可能會因為執著于無漏法而產生煩惱，就像因為執著于滅盡而產生煩惱一樣。破除這種執著，他們的心就能迴歸到無漏的境界。這是一種二諦的運用。 其次，有些人聽到『非漏非無漏』，認為這不是執著于有漏和無漏的任何一邊，而是爲了彰顯中道的真理。他們認為中道的真理才是真實的。這又是另一種二諦的運用。 還有些人聽到『非有漏非無漏』，立刻明白這是對有漏和無漏的雙方否定，從而真正彰顯了中道。中道就是法界，其力量和作用廣大無邊，與虛空相等。一切法都歸趣于『非有漏非無漏』。這又是另一種二諦的運用。《大涅槃經》中說，聲聞乘的人只能看到空性，而看不到不空。有智慧的人既能看到空性，也能看到不空。這就是這個意思。二乘人執著于空性，所以要破除他們對空性的執著，因此才說『不空』。如果對空性的執著被破除了，那麼就只是看到了空性，而沒有看到不空。 對於根器較利的人來說，他們認為『不空』就是妙有，所以才說『不空』。根器較利的人聽到『不空』，認為這是如來藏，一切法都歸趣于如來藏。這樣圍繞著空和不空，就有了三種二諦的運用。 進一步說，一切法都歸趣于『非漏非無漏』，這體現了三種不同的情況：初學者聽到一切法都歸趣于『非漏非無漏』，明白諸法不離空性，周遍執行於十方世界，最終還是像瓶子一樣安住于如如的本性。還有些人聽到『歸趣』，明白這是中道的真理，需要通過一切修行來趨向和啓發它。還有些人聽到『一切趣』，明白『非漏非無漏』包含了所有一切法。 因此，說這一個世俗諦，隨著三種真諦而轉變，或者對應于單一的真諦，或者對應于複合的真諦，或者對應于不可思議的真諦，呈現出無量的形態，巧妙地適應各種根機，出沒變化以利益眾生。每一種情況都包含著隨情、情智、智等三種含義。如果隨著智慧去證悟，世俗諦就隨著智慧而轉變。智慧證悟了偏頗的真諦，就成就了通教的二諦。智慧證悟了不空的真諦，就成就了別教入通教的二諦。智慧證悟了一切趣的不空真諦，就成就了圓教入通教的二諦。這三種人證入智慧的程度不同，反過來觀照世俗諦的情況也不同。為什麼這三種人同樣聽聞二諦，而理解和領悟卻各不相同呢？這是因為不共般若，與二乘人不同。 專有名詞解釋： 大品般若經 (Mahaprajnaparamita Sutra): 般若經的其中一種，闡述空性的智慧。 非漏非無漏 (Neither defiled nor undefiled): 既不是有煩惱的，也不是沒有煩惱的，超越二元對立的中道境界。 二諦 (Two Truths): 勝義諦（ultimate truth）和世俗諦（conventional truth）。 如來藏 (Tathagatagarbha): 一切眾生本具的佛性。 法界 (Dharmadhatu): 諸法所依之處，一切法的本體。 聲聞 (Sravaka): 聽聞佛法而修行的弟子。 二乘 (Two Vehicles): 聲聞乘和緣覺乘。 空性 (Emptiness): 諸法沒有自性的本質。 不空 (Not empty): 如來藏的妙有。 通教 (Common Teaching): 三乘共修的教法。 別教 (Distinct Teaching): 大乘菩薩的教法。 圓教 (Perfect Teaching): 最圓滿的教法。 般若 (Prajna): 智慧。
【English Translation】 English version: As the 『neither defiled nor undefiled』 principle is clarified in the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). For the initial learner, 『neither defiled』 is to negate their attachment to the mundane, as they consider 『neither defiled』 to be mundane; while 『neither undefiled』 is to dispel their attachment to undefiled dharmas. Why is this so? Because practitioners may generate afflictions due to attachment to undefiled dharmas, just as afflictions arise from attachment to cessation. By breaking this attachment, their minds can return to the undefiled state. This is one application of the Two Truths (Dve Satya). Secondly, some people, upon hearing 『neither defiled nor undefiled,』 believe that it is not clinging to either the defiled or the undefiled side, but rather to reveal the truth of the Middle Way. They consider the truth of the Middle Way to be the true reality. This is another application of the Two Truths. Still others, upon hearing 『neither defiled nor undefiled,』 immediately understand that it is a double negation of both the defiled and the undefiled, thereby truly revealing the Middle Way. The Middle Way is the Dharmadhatu (realm of reality), whose power and function are vast and boundless, equal to space. All dharmas converge upon 『neither defiled nor undefiled.』 This is yet another application of the Two Truths. The Nirvana Sutra states that those of the Sravaka (Voice-Hearer) Vehicle can only see emptiness, but not non-emptiness. The wise see both emptiness and non-emptiness. This is the meaning of it. The Two Vehicles (Sravaka and Pratyekabuddha) are attached to emptiness, so to break their attachment to emptiness, it is said 『not empty.』 If the attachment to emptiness is broken, then one only sees emptiness, but not non-emptiness. For those with sharper faculties, they consider 『not empty』 to be wondrous existence, hence the saying 『not empty.』 Those with sharper faculties, upon hearing 『not empty,』 believe it to be the Tathagatagarbha (Buddha-nature), to which all dharmas converge. Thus, revolving around emptiness and non-emptiness, there are three applications of the Two Truths. Furthermore, the convergence of all dharmas upon 『neither defiled nor undefiled』 embodies three different situations: The initial learner, upon hearing that all dharmas converge upon 『neither defiled nor undefiled,』 understands that all dharmas are inseparable from emptiness, pervading the ten directions, and ultimately abiding in suchness like a vase. Others, upon hearing 『convergence,』 understand that it is the truth of the Middle Way, requiring all practices to approach and inspire it. Still others, upon hearing 『all convergences,』 understand that 『neither defiled nor undefiled』 encompasses all dharmas. Therefore, it is said that this one conventional truth transforms along with the three ultimate truths, either corresponding to a single ultimate truth, or corresponding to a composite ultimate truth, or corresponding to an inconceivable ultimate truth, presenting countless forms, skillfully adapting to various capacities, appearing and disappearing to benefit beings. Each situation contains three meanings: following sentiment, sentiment-wisdom, and wisdom. If one realizes with wisdom, the conventional truth transforms along with wisdom. Wisdom realizes a biased ultimate truth, thus accomplishing the Two Truths of the Common Teaching (Triyana). Wisdom realizes the non-empty ultimate truth, thus accomplishing the Distinct Teaching entering the Common Teaching. Wisdom realizes the non-empty ultimate truth of all convergences, thus accomplishing the Perfect Teaching entering the Common Teaching. These three types of people have different degrees of wisdom realization, and their reverse contemplation of the conventional truth also differs. Why do these three types of people hear the Two Truths in the same way, yet their understanding and realization differ? This is because of the uncommon Prajna (wisdom), which differs from the Two Vehicles. Glossary of terms: Mahaprajnaparamita Sutra: A type of Prajnaparamita Sutra that elucidates the wisdom of emptiness. Neither defiled nor undefiled: A state beyond the duality of defilement and non-defilement, the Middle Way. Two Truths (Dve Satya): Ultimate truth and conventional truth. Tathagatagarbha: The Buddha-nature inherent in all beings. Dharmadhatu: The realm of reality, the essence of all dharmas. Sravaka: A disciple who practices by listening to the Buddha's teachings. Two Vehicles: The Sravaka Vehicle and the Pratyekabuddha Vehicle. Emptiness: The essence of all dharmas lacking inherent existence. Not empty: The wondrous existence of the Tathagatagarbha. Common Teaching (Triyana): Teachings shared by the Three Vehicles. Distinct Teaching: Teachings for Mahayana Bodhisattvas. Perfect Teaching: The most complete teaching. Prajna: Wisdom.
共說。則深淺之殊耳。大品經云。有菩薩初發心。與薩婆若相應。有菩薩初發心。遊戲神通。凈佛國土。有菩薩初發心。即坐道場為如佛。即此意也。幻有無為俗。不有不無為真者。有無二故為俗。中道不有不無不二為真。二乘聞此真俗。俱皆不解。故如啞如聾。大涅槃經云。我與彌勒。共論世諦。五百聲聞。謂說真諦。即此意也。約此亦有隨情。情智。智等三義。圓入別二諦者。俗與別同。真諦則異。別人不空。但理而已。欲顯此理。須緣修方便。故言一切法趣不空。圓人聞不空理。即知具一切佛法。無有缺減。故言一切趣不空也。約此亦有隨情等三義。圓教二諦者。直說不思議二諦也。真即是俗。俗即是真。如如意珠。以珠譬真。用以譬俗。即珠是用。即用是珠。不二而二。分真俗耳。約此亦有隨情。情智等三義。身子偈云。佛以種種緣。譬喻巧言說。其心安如海。我聞疑網斷。即其義焉。
問。真俗應相對。云何不同耶。
答。此應四句。俗異真同。真異俗同。真俗異相對。真俗不異而異相對。三藏與通。真同而俗異。二人通真異而俗同。別。真俗皆異而相對。圓。真俗不異而異相對。不同而同。若不相入。當分真俗即相對。七種二諦。廣說如前。略說者。界內相即。不相即。界外相即。不相即。
【現代漢語翻譯】 現代漢語譯本： 共同討論。只是深淺不同罷了。《大品經》（Mahaprajnaparamita Sutra）說：『有菩薩初發心，與一切智（Sarvajna）相應；有菩薩初發心，遊戲神通，清凈佛國；有菩薩初發心，即坐道場成就佛果。』就是這個意思。幻有無為俗諦，非有非無為真諦。有和無是二元對立，所以是俗諦；中道，非有非無，不二，是真諦。二乘（Sravakas and Pratyekabuddhas）聽聞這真俗二諦，都不能理解，所以像啞巴和聾子一樣。《大涅槃經》（Mahaparinirvana Sutra）說：『我和彌勒（Maitreya）菩薩，共同討論世俗諦，五百聲聞（Sravakas）卻以為我們在說真諦。』就是這個意思。依此也有隨情、情智、智等三種意義。圓教融入別教的二諦，俗諦與別教相同，真諦則不同。別教認為法不空，只是理而已。想要顯現此理，必須藉助修行的方便，所以說一切法都趨向不空。圓教的人聽聞不空的道理，就知道具足一切佛法，沒有缺少，所以說一切都趨向不空。依此也有隨情等三種意義。圓教的二諦，直接說不可思議的二諦。真諦就是俗諦，俗諦就是真諦。就像如意寶珠，用寶珠比喻真諦，用寶珠的作用比喻俗諦，寶珠就是作用，作用就是寶珠，不二而二，只是分別說是真俗二諦罷了。依此也有隨情、情智等三種意義。《身子偈》（Sariputra's Gatha）說：『佛以種種因緣，譬喻巧妙言說，其心安如海，我聞疑網斷。』就是這個意思。
問：真諦和俗諦應該相對，為什麼說它們不同呢？
答：這應該有四句：俗異真同，真異俗同，真俗異相對，真俗不異而異相對。三藏教和通教，真諦相同而俗諦不同；二人通教，真諦不同而俗諦相同；別教，真諦和俗諦都不同而相對；圓教，真諦和俗諦不異而異相對，不同而同。如果不相入，當分真俗就是相對。七種二諦，詳細的說法如前所述。簡略的說，就是界內相即，不相即；界外相即，不相即。
【English Translation】 English version: They discuss together. It's just the difference in depth. The Mahaprajnaparamita Sutra says: 'There are Bodhisattvas who initially aspire to enlightenment, corresponding to Sarvajna (all-knowing wisdom); there are Bodhisattvas who initially aspire to enlightenment, playfully manifesting supernatural powers and purifying Buddha lands; there are Bodhisattvas who initially aspire to enlightenment and immediately sit in the bodhimanda (place of enlightenment), becoming Buddhas.' This is the meaning. Illusory existence and non-action are the conventional truth (samvriti-satya), neither existence nor non-existence is the ultimate truth (paramartha-satya). Existence and non-existence are dualistic, therefore they are the conventional truth; the Middle Way, neither existence nor non-existence, non-dual, is the ultimate truth. The Sravakas (hearers) and Pratyekabuddhas (solitary realizers) upon hearing these two truths, cannot understand them, therefore they are like the mute and the deaf. The Mahaparinirvana Sutra says: 'I and Maitreya (the future Buddha), together discuss the conventional truth, but five hundred Sravakas think we are discussing the ultimate truth.' This is the meaning. According to this, there are also three meanings: according to sentiment, sentiment and wisdom, and wisdom. In the perfect teaching's integration with the distinct teaching's two truths, the conventional truth is the same as the distinct teaching, but the ultimate truth is different. The distinct teaching considers phenomena as not empty, but only as principle. To reveal this principle, one must rely on the expedient of practice, therefore it is said that all dharmas tend towards non-emptiness. Those of the perfect teaching, upon hearing the principle of non-emptiness, know that they are complete with all Buddha-dharmas, without any deficiency, therefore it is said that everything tends towards non-emptiness. According to this, there are also three meanings: according to sentiment, etc. The two truths of the perfect teaching directly speak of the inconceivable two truths. The ultimate truth is the conventional truth, and the conventional truth is the ultimate truth. Like a cintamani (wish-fulfilling jewel), using the jewel as a metaphor for the ultimate truth, and using the function of the jewel as a metaphor for the conventional truth, the jewel is the function, and the function is the jewel, non-dual yet dual, simply distinguishing them as the ultimate and conventional truths. According to this, there are also three meanings: according to sentiment, sentiment and wisdom, etc. Sariputra's Gatha says: 'The Buddha, through various causes and conditions, skillfully speaks with metaphors, his mind is as peaceful as the sea, and upon hearing, my doubts are cut off.' This is the meaning.
Question: The ultimate truth and the conventional truth should be relative, why are they said to be different?
Answer: This should have four statements: the conventional is different, the ultimate is the same; the ultimate is different, the conventional is the same; the ultimate and conventional are different and relative; the ultimate and conventional are not different but different and relative. In the Tripitaka teaching and the shared teaching, the ultimate truth is the same, but the conventional truth is different; in the two vehicles' shared teaching, the ultimate truth is different, but the conventional truth is the same; in the distinct teaching, the ultimate and conventional truths are both different and relative; in the perfect teaching, the ultimate and conventional truths are not different but different and relative, different yet the same. If they do not interpenetrate, then distinguishing the ultimate and conventional truths is relative. The seven types of two truths, as explained in detail previously. Briefly, they are: within the realm, interpenetrating and not interpenetrating; outside the realm, interpenetrating and not interpenetrating.
四種二諦也。別接通五也。圓接通六也。圓接別七也。
問。何不接三藏。
答。三藏是界內不相即。小乘取證。根敗之士。故不論接。餘六是摩訶衍門。若欲前進。亦可得去。是故被接。
問。若不接亦不會。
答。接義非會義。未會之前。即論被接。判粗妙者。實有二諦。半字法門。引鈍根人。蠲除戲論之糞。二諦義不成。此法為粗。如幻二諦。滿字法門。為教利根。諸法實相。三人共得。比前為妙。同見但空。方后則粗。以別入通。能見不空。是則為妙。教談理不融。是故為粗。以圓入通為妙。妙不異后帶通方便。是故為粗。別二諦不帶通方便。故為妙。教談理不融。是故為粗。圓入別。理融為妙。帶別方便為粗。唯圓二諦。正直舍方便。但說無上道。是故為妙。次約隨情智等判粗妙者。且約三藏。初聞隨情二諦。執實語為虛語。起語見故。生死浩然。無佛法氣分。若能勤修念處。發四善根。是時隨情二諦。皆名為俗。發得無漏。所照二諦。皆名為真。從四果人。以無漏智。所照真俗。皆名隨智二諦。隨情則粗。隨智則妙。譬如轉乳。始得成酪。既成酪已。心相體信。入出無難。即得隨情情智智等。說通別入通。圓入通。令其恥小慕大。自悲敗種。渴仰上乘。是時如轉酪為生酥。心漸
通泰。即為隨情情智智等。說別圓入別。明不共般若。命領家業。金銀珍寶。出入取與。皆使令知。既知是已。即如轉生酥為熟酥。諸佛法久后。要當說真實。即隨情情智智等。說圓二諦。如轉熟酥為醍醐。是則六種二諦。調熟眾生。雖成四味。是故為粗。醍醐一味。是則為妙。又束判粗妙。前二教雖有隨智等。一向是隨情。說他意語故。故名為粗。別入通去。雖有隨情等。一向束為情智。智說自他意語。故亦粗亦妙。圓二諦雖有隨情等。一向是隨智。說佛自智。說佛自意語。故稱為妙。
問。前二二諦。一向是隨情。應非見諦。亦不得道。
答。不得中道。故稱隨情。諸佛如來。不空說法。雖非中道。第一義悉檀。不失三悉檀益。大概判之。皆屬隨情為粗耳。次明三諦者。妙卻前兩種二諦。以不明中道故。就五種二諦得論中道。即有五種三諦。約別入通。點非有漏。非無漏。二諦義成。有漏是俗。無漏是真。非有漏非無漏是中。當教論中。但異空而已。中無功用。不備諸法。圓入通三諦者。二諦不異前。點非漏非無漏。具一切法。與前中異也。別三諦者。彼俗為兩諦。對真為中。中理而已。圓入別三諦者。二諦不異前。點真中道。具足佛法也。圓三諦者。非但中道具足佛法。真俗亦然。三諦圓融。一三
【現代漢語翻譯】 現代漢語譯本： 通泰，即是順應眾生的根性和智慧（隨情情智智等）。用別教的方式圓融地進入通教（說別圓入別），闡明不共般若（明不共般若），如同賦予繼承人管理家業的權力（命領家業），金銀珍寶的出入和使用，都讓他知曉。既然已經知曉，就如同將生酥轉化為熟酥。諸佛的教法經過長久之後，最終要宣說真實（諸佛法久后，要當說真實），也就是順應眾生的根性和智慧等，宣說圓融的二諦（說圓二諦），如同將熟酥轉化為醍醐。這就是六種二諦，調伏成熟眾生。雖然成就了四種味道，因此是粗糙的（是故為粗）；醍醐只有一種味道，因此是精妙的（醍醐一味，是則為妙）。又總括地判斷粗妙，前二教雖然有隨順智慧等，但一概是隨順眾生根性，說的是他人的意思（說他意語），所以稱為粗糙。別教進入通教，雖然有隨順眾生根性等，但一概歸結為根性和智慧，用智慧來說明自己和他人的意思（智說自他意語），所以既粗糙又精妙。圓教的二諦雖然有隨順眾生根性等，但一概是隨順智慧，說的是佛的自身智慧（說佛自智），說的是佛的自身意思（說佛自意語），所以稱為精妙。
問：前兩種二諦，一概是隨順眾生根性，那麼應該不是見諦，也無法得道吧？
答：因為沒有證得中道，所以稱為隨順眾生根性。諸佛如來，不會空說，即使不是中道的第一義悉檀（第一義悉檀），也不會失去三悉檀（三悉檀）的利益。大概地判斷，都屬於隨順眾生根性，是粗糙的。接下來闡明三諦，捨棄前兩種二諦，因為沒有闡明中道。就五種二諦來論述中道，就有五種三諦。從別教進入通教的角度來說，點明非有漏、非無漏，二諦的意義就成立了。有漏是俗諦，無漏是真諦，非有漏非無漏是中諦。在本教的論述中，只是與空有所不同而已。中諦沒有功用，不具備諸法。圓教進入通教的三諦，二諦與前面沒有不同，點明非有漏非無漏，具備一切法，與前面的中諦不同。別教的三諦，將俗諦分為兩諦，與真諦相對為中諦，只是中道的道理而已。圓教進入別教的三諦，二諦與前面沒有不同，點明真諦就是中道，具備佛法。圓教的三諦，不僅僅是中道具備佛法，真諦和俗諦也是如此，三諦圓融，即一即三。
【English Translation】 English version: 'Tongtai' (通泰) means according with sentient beings' dispositions and wisdom (sui qing qing zhi zhi deng 隨情情智智等). Explaining the distinct teaching entering the common teaching in a perfect way (shuo bie yuan ru bie 說別圓入別), clarifying the uncommon prajna (ming bu gong ban ruo 明不共般若), like entrusting an heir with the power to manage the family business (ming ling jia ye 命領家業), making him aware of the entry and exit, taking and giving of gold, silver, and treasures. Once he knows, it is like transforming raw ghee into cooked ghee. After a long time, the Buddhas' teachings must ultimately proclaim the truth (zhu fo fa jiu hou, yao dang shuo zhen shi 諸佛法久后，要當說真實), that is, according with sentient beings' dispositions and wisdom, etc., proclaiming the perfect two truths (shuo yuan er di 說圓二諦), like transforming cooked ghee into clarified butter (tihu 醍醐). These are the six kinds of two truths, taming and maturing sentient beings. Although four flavors are achieved, therefore it is coarse (shi gu wei cu 是故為粗); clarified butter has only one flavor, therefore it is subtle (tihu yi wei, shi ze wei miao 醍醐一味，是則為妙). Furthermore, broadly judging coarse and subtle, although the first two teachings have according with wisdom, etc., they are always according with sentient beings' dispositions, speaking others' intentions (shuo ta yi yu 說他意語), therefore they are called coarse. The distinct teaching entering the common teaching, although having according with sentient beings' dispositions, etc., always concludes with dispositions and wisdom, using wisdom to explain one's own and others' intentions (zhi shuo zi ta yi yu 智說自他意語), therefore it is both coarse and subtle. The perfect teaching's two truths, although having according with sentient beings' dispositions, etc., are always according with wisdom, speaking the Buddha's own wisdom (shuo fo zi zhi 說佛自智), speaking the Buddha's own intentions (shuo fo zi yi yu 說佛自意語), therefore it is called subtle.
Question: The first two kinds of two truths are always according with sentient beings' dispositions, so shouldn't they not be seeing the truth and unable to attain the Way?
Answer: Because they have not attained the Middle Way, they are called according with sentient beings' dispositions. The Buddhas and Tathagatas do not speak emptily; even if it is not the Middle Way's First Principle Siddhantha (di yi yi xi tan 第一義悉檀), they do not lose the benefits of the three Siddhanthas (san xi tan 三悉檀). Broadly judging, they all belong to according with sentient beings' dispositions and are coarse. Next, clarifying the three truths, abandoning the previous two kinds of two truths because they do not clarify the Middle Way. Discussing the Middle Way based on the five kinds of two truths, there are five kinds of three truths. From the perspective of the distinct teaching entering the common teaching, pointing out neither with outflows nor without outflows, the meaning of the two truths is established. With outflows is the conventional truth, without outflows is the ultimate truth, neither with outflows nor without outflows is the Middle Truth. In the discussion of this teaching, it is only different from emptiness. The Middle Truth has no function and does not encompass all dharmas. The perfect teaching entering the common teaching's three truths, the two truths are not different from before, pointing out neither with outflows nor without outflows, encompassing all dharmas, which is different from the previous Middle Truth. The distinct teaching's three truths divides the conventional truth into two truths, and the Middle Truth is relative to the ultimate truth, which is only the principle of the Middle Way. The perfect teaching entering the distinct teaching's three truths, the two truths are not different from before, pointing out that the ultimate truth is the Middle Way, encompassing the Buddha's teachings. The perfect teaching's three truths, not only does the Middle Truth encompass the Buddha's teachings, but the ultimate truth and the conventional truth are also like this. The three truths are perfectly fused, being one and three.
三一。判粗妙者。別圓入通。帶通方便故為粗。別不帶通為妙。圓入別。帶別方便為粗。圓不帶方便最妙。約五味教者。乳教說三種三諦。二粗一妙。酪教但粗為妙。生酥熟酥。皆是五種三諦。四粗一妙。此經唯一種三諦。即相待妙也。開粗顯妙者。決前諸粗入一妙。三諦無所可待。是為絕待妙也。又明一諦者。大涅槃經云。所言二諦。其實是一。方便說二如醉末吐。見日月轉。謂有轉日。及不轉日。醒人但見不轉。不見於轉。轉二為粗。不轉為妙。三藏全是轉二。同彼醉人。諸大乘經。帶轉二說不轉一。今經正直舍方便。但說無上道。不轉一實。是故為妙。諸諦不可說者。諸法從本來。常自寂滅相。那得諸諦。紛紜相礙。一諦尚無。諸諦安有。一一皆不可說。可說為粗。不可說為妙。不可說亦不可說。是妙亦妙。言語道斷故。若通作不可說者。生生不可說。乃至不生不生不可說。前不可說為粗。不生不生不可說為妙。若粗異妙。相待不融。粗妙不二。即絕待妙也。
問。何故大小通論無諦。
答。釋論云。不破聖人心中所得涅槃。為未得者。執涅槃生戲論。如緣無生。使故破言無諦也。
問。若爾。小乘得與不得。俱皆被破。大乘得與不得。亦俱應破。
答。不例小乘。猶有別惑可除。別
【現代漢語翻譯】 現代漢語譯本 三一。判斷粗妙的標準：別教、圓教入于通教，因為帶有通教的方便法門，所以是粗。別教不帶通教，就是妙。圓教入于別教，帶有別教的方便法門，所以是粗。圓教不帶方便法門，最為妙。如果按照五味教來劃分，乳教宣說三種三諦，兩種是粗，一種是妙。酪教只有粗，以粗為妙。生酥、熟酥，都是五種三諦，四種是粗，一種是妙。這部經只有一種三諦，就是相待妙。開粗顯妙，就是決斷之前的各種粗法，進入到一種妙法，三諦沒有什麼可以對待的，這就是絕待妙。又闡明一諦，大涅槃經說：『所說的二諦，其實是一。方便說為二，就像醉酒的人嘔吐，看到日月運轉，就說有轉動的太陽和不轉動的太陽。清醒的人只看到不轉動，看不到轉動。』轉二為粗，不轉為妙。三藏教全是轉二，如同醉酒的人。諸大乘經，帶著轉二來說不轉一。這部經正直捨棄方便，只說無上道，不轉的一實，所以是妙。諸諦不可說，諸法從本來，常自寂滅相，哪裡有什麼諸諦，紛紜相礙。一諦尚且沒有，哪裡有什麼諸諦。一一都不可說，可說為粗，不可說為妙。不可說也是不可說，是妙中之妙，因為言語道斷。如果通教作為不可說，生生不可說，乃至不生不生不可說。前一個不可說為粗，不生不生不可說為妙。如果粗異於妙，相待不融。粗妙不二，就是絕待妙。
問：為什麼大小乘通論都沒有諦？
答：釋論說：『不破聖人心中所得的涅槃，因為未得的人，執著涅槃而生戲論，就像緣無生，所以破斥說沒有諦。』
問：如果這樣，小乘的得與不得，都應該被破斥。大乘的得與不得，也應該被破斥。
答：不能和小乘相比，小乘還有別惑可以去除。
【English Translation】 English version 31. Judging the Coarse and Subtle: The Distinct Teaching and the Perfect Teaching enter the Common Teaching because they carry the expedient means of the Common Teaching, thus they are coarse. The Distinct Teaching without the Common Teaching is subtle. The Perfect Teaching enters the Distinct Teaching, carrying the expedient means of the Distinct Teaching, thus it is coarse. The Perfect Teaching without expedient means is the most subtle. If classified according to the Five Flavors of Teaching, the Milk Teaching expounds three kinds of the Three Truths, two are coarse, and one is subtle. The Curd Teaching only has the coarse, taking the coarse as subtle. The Raw Butter and Cooked Butter are all five kinds of the Three Truths, four are coarse, and one is subtle. This Sutra only has one kind of the Three Truths, which is the relative subtlety. 'Opening the Coarse and Revealing the Subtle' means decisively entering into one subtle truth from all the previous coarse dharmas. The Three Truths have nothing to be compared with, this is the absolute subtlety. Furthermore, clarifying the One Truth, the Mahaparinirvana Sutra says: 'What is said as the Two Truths is actually One. It is expediently said as Two, like a drunken person vomiting, seeing the sun and moon revolving, and saying there is a revolving sun and a non-revolving sun. A sober person only sees the non-revolving, and does not see the revolving.' Revolving Two is coarse, non-revolving is subtle. The Tripitaka Teaching is entirely revolving Two, like a drunken person. The Great Vehicle Sutras, carrying the revolving Two, speak of the non-revolving One. This Sutra directly abandons expedient means, only speaks of the Unsurpassed Path, the non-revolving One Reality, therefore it is subtle. The Truths are unspeakable, all dharmas from the beginning, are always in a state of tranquil extinction. Where are the Truths, causing confusion and obstruction? Even One Truth does not exist, where are the Truths? Each and every one is unspeakable, what is speakable is coarse, what is unspeakable is subtle. The unspeakable is also unspeakable, it is the subtle within the subtle, because the path of language is cut off. If the Common Teaching is taken as unspeakable, birth after birth is unspeakable, even non-birth and non-non-birth is unspeakable. The former unspeakable is coarse, non-birth and non-non-birth is unspeakable is subtle. If the coarse is different from the subtle, they are relatively separate and do not merge. The coarse and subtle are not two, this is the absolute subtlety.
Question: Why do both the Small and Great Vehicles generally not discuss Truths?
Answer: The Shastra says: 'It does not refute the Nirvana attained in the mind of a sage, because for those who have not attained it, clinging to Nirvana gives rise to discursive thoughts, like contemplating non-birth, therefore it refutes by saying there are no Truths.'
Question: If that is the case, both attainment and non-attainment in the Small Vehicle should be refuted. Both attainment and non-attainment in the Great Vehicle should also be refuted.
Answer: It cannot be compared to the Small Vehicle, which still has distinct delusions to be removed.
理可顯。故雖得須破。中道不爾。云何破。
問。若爾。中道唯應有一實諦。不應言無諦。
答。為未得者。執中生惑。故須無諦。實得者有。戲論者無。又唯識論。于真俗二諦名開四重。都成八諦。俗諦四者。一假名無實諦。謂瓶盆等。但有假名。而無實體。從能詮說。故名為諦。二隨事差別諦。謂蘊界等。隨彼彼事。立蘊等法。三方便安立諦。謂苦集等。由證得理。而安立故。四假名非安立諦。謂二空理。依彼空門。說為真性。由彼真性內證智境。不可言說。名二空如。但假說故。勝義四者。一體用顯現諦。謂蘊界等。有實體性。過初世俗。名勝義。隨事差別。說名蘊等。故名顯現。二因果差別諦。謂苦集等。智斷證修。因果差別。三依門顯實諦。謂二空理。過俗證得。故名勝義。依空能證。以顯于實。故名依門。四廢詮談旨諦。謂一實真如。體妙離言。已名勝義。又真不自真。待俗故真。即前三真。亦說為俗。俗不自俗。待真故俗。即后三俗。亦名為真。至理沖玄。彌驗於此。又華嚴經。約其圓數。立於十諦等。乃至一一法。圓融無盡。
宗鏡錄卷第六十七
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第六十八
{ "translations": [ "理才能得以彰顯。因此，即使是（真）諦也需要破除。（而）中道卻不是這樣，要如何破除呢？", "", "問：如果這樣，中道就應該只有一真實諦，不應該說沒有諦。", "", "答：爲了那些尚未證得（中道）的人，執著于中道反而會產生迷惑，所以需要說沒有諦。對於真正證得（中道）的人來說，（中道）是有的；對於戲論者來說，（中道）是沒有的。此外，《唯識論》中，對於真俗二諦，開立了四重，總共成為八諦。俗諦四者：一是假名無實諦，例如瓶子、盆子等，只有假名，而沒有實體，從能詮（能表達的）來說，所以稱為諦。二是隨事差別諦，例如蘊、界等，隨著不同的事物，建立蘊等法。三是方便安立諦，例如苦、集等，由於證得了道理，而安立的緣故。四是假名非安立諦，例如二空理（人空和法空），依靠空門，說為真性。由於真性是內證智境，不可言說，名為二空如，但只是假說而已。勝義諦四者：一是體用顯現諦，例如蘊、界等，有實體性，超過了最初的世俗諦，名為勝義諦。隨著事物的差別，說名為蘊等，所以名為顯現。二是因果差別諦，例如苦、集等，智、斷、證、修，因果差別。三是依門顯實諦，例如二空理，超過了世俗證得，所以名為勝義諦。依靠空能證，來彰顯真實，所以名為依門。四是廢詮談旨諦，例如一實真如（宇宙萬物的本體），體妙離言，已經名為勝義諦。而且真不自己為真，依賴於俗才為真，即前三真，也說為俗。俗不自己為俗，依賴於真才為俗，即后三俗，也名為真。至理沖玄，更加驗證了這一點。此外，《華嚴經》中，根據圓滿的數目，建立了十諦等，乃至每一一法，都圓融無盡。", "", "《宗鏡錄》卷第六十七", "", "戊申年分司大藏都監開板", "大正藏第 48 冊 No. 2016 《宗鏡錄》", "", "", "《宗鏡錄》卷第六十八" ], "english_translations": [ 'The principle can then be revealed. Therefore, even \'truth\' (諦, dì, ultimate truth) must be broken through. The Middle Way (中道, zhōngdào) is not like this. How can it be broken through?', '', 'Question: If that\'s the case, the Middle Way should only have one real truth; it shouldn\'t be said that there is no truth.', '', 'Answer: For those who have not yet attained it, clinging to the Middle Way creates confusion, so it must be said that there is no truth. For those who have truly attained it, it exists; for those who engage in frivolous debate, it does not exist. Furthermore, the Treatise on Consciousness-Only (唯識論, Wéishì Lùn) establishes four levels for the two truths, conventional truth (俗諦, súdì) and ultimate truth (真諦, zhēndì), making a total of eight truths. The four conventional truths are: first, the truth of nominal existence without reality, such as bottles and basins, which have only nominal existence but no substance. It is called \'truth\' from the perspective of what can be expressed. Second, the truth of differentiation according to phenomena, such as the skandhas (蘊, yùn) and realms (界, jiè), which establish the dharmas of skandhas, etc., according to different phenomena. Third, the truth of expedient establishment, such as suffering (苦, kǔ) and accumulation (集, jí), which are established because of the realization of the principle. Fourth, the truth of nominal existence without establishment, such as the principle of the two emptinesses (二空理, èr kōng lǐ, emptiness of self and emptiness of phenomena), which is spoken of as true nature based on the gate of emptiness. Because the true nature is the realm of inner realization and cannot be expressed, it is called the suchness of the two emptinesses, but it is only a provisional designation. The four ultimate truths are: first, the truth of the manifestation of essence and function, such as the skandhas and realms, which have substantial nature and transcend the initial conventional truth, so they are called ultimate truth. They are called skandhas, etc., according to the differentiation of phenomena, so they are called manifestation. Second, the truth of the differentiation of cause and effect, such as suffering and accumulation, and the differentiation of cause and effect in wisdom, severance, realization, and cultivation. Third, the truth of revealing reality through the gate, such as the principle of the two emptinesses, which is attained beyond the conventional, so it is called ultimate truth. It relies on emptiness to be realized, in order to reveal reality, so it is called the gate. Fourth, the truth of abandoning expression to discuss the essence, such as the one reality of true suchness (一實真如, yī shí zhēnrú, the fundamental nature of all things), whose essence is subtle and beyond words, and is already called ultimate truth. Moreover, truth is not true by itself; it is true because of dependence on the conventional, so the first three truths are also said to be conventional. The conventional is not conventional by itself; it is conventional because of dependence on the truth, so the last three conventional truths are also called truth. The ultimate principle is profound and mysterious, and this is further verified. Furthermore, the Avatamsaka Sutra (華嚴經, Huáyán Jīng) establishes the ten truths, etc., according to the number of perfection, and even each and every dharma is perfectly integrated and inexhaustible.', '', 'Zong Jing Lu (《宗鏡錄》, Zōngjìng Lù, Record of the Source Mirror) Volume 67', '', 'Engraved by the Grand Supervisor of the Sutra Depository in the Wushen Year', 'Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu', '', '', 'Zong Jing Lu Volume 68' ] }
慧日永明寺主智覺禪師延壽集
夫既云約俗假立。心境雙陳。開之則兩分。合之則一味。今約開義。則互相生。未有無心境。曾無無境心。凡聖通論。都有幾境。
答。大約有三境。頌云。性境不隨心。獨影唯從見。帶質通情本。性種等隨應。性境不隨心者。性境者。性是實義。即實根塵四大。及實定果色等相分境。言不隨心者。為此根塵等相分。皆自有實種生。不隨能緣見分種生故。獨影唯從見者。影為影像。是相分異名。為此假相分。無種為伴。但獨自有。故名獨影。即空華兔角。過去未來。諸假影像法。是此但從。能緣見分變生。與見分同種。故名獨影。唯從見。帶質通情本者。即相分。一半與本質同一種生。一半與見分同一種生。故言通情本。情即能緣見分。本即所緣本質。言性種等隨應者。隨應。是不定義。謂於三境中名隨所應。有性。種。界系。三科。異熟等。差別不定。又廣釋云。性境者。為有體實相分名性境。即前五識。及第八心王。並現量第六識所緣諸實色。得境之自相。不帶名言。無籌度心。此境方名性境。及根本智緣真如時。亦是性境。以無分別任運轉故。言不隨心者。都有五種不隨。一性不隨者。其能緣見分。通三性。所緣相分境。唯無記性。即不隨能緣見分通三性。二種不
【現代漢語翻譯】 現代漢語譯本 慧日永明寺住持智覺禪師延壽著
既然說是依隨世俗假立，心與境兩者並陳，分開來說是二分，合起來說則是一種味道。現在按照分開的意義來說，心與境互相產生，沒有無心的境，也沒有無境的心。凡夫和聖人普遍來說，共有幾種境呢？
回答：大約有三種境。頌詞說：『性境不隨心，獨影唯從見，帶質通情本，性種等隨應。』
『性境不隨心』，性境，『性』是真實的意思，也就是真實的根塵四大（地、水、火、風），以及真實的定果色等相分境。說『不隨心』，是因為這些根塵等相分，都是自有真實的種子所生，不隨能緣的見分種子所生。
『獨影唯從見』，『影』是影像，是相分的別名。因為這種虛假的相分，沒有種子作為伴隨，只是獨自存在，所以叫做『獨影』。例如空中的花朵、兔子角、過去和未來，各種虛假的影像法，都是僅僅從能緣的見分變生，與見分同一種子，所以叫做『獨影』，僅僅從見分產生。
『帶質通情本』，就是相分，一半與本質同一種子所生，一半與見分同一種子所生，所以說『通情本』。『情』就是能緣的見分，『本』就是所緣的本質。
『性種等隨應』，『隨應』是不確定的意思，指的是在三種境中，名稱隨著所應的情況而定。有性、種、界系這三科，以及異熟等等差別是不確定的。
又進一步解釋說，性境，是有體性的真實相分，叫做性境。也就是前五識，以及第八阿賴耶識心王，以及現量的第六意識所緣的各種真實色法，得到境的自相，不帶有任何名言概念，沒有籌量思度的心，這樣的境才叫做性境。以及根本智緣于真如的時候，也是性境，因為沒有分別，任運自然運轉的緣故。說『不隨心』，共有五種不隨。一、性不隨，它的能緣見分，通於三性（善、惡、無記），所緣的相分境，只有無記性，也就是不隨能緣見分通於三性。二、種不
【English Translation】 English version Collected by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yongming Temple
Since it is said that they are provisionally established according to convention, both mind and object are presented. When opened, they are divided into two; when combined, they are of one flavor. Now, according to the meaning of opening, mind and object arise mutually. There is no object without mind, and there is no mind without object. Generally speaking, how many realms are there for ordinary beings and sages?
Answer: There are approximately three realms. The verse says: 'The nature realm does not follow the mind, the single shadow arises solely from perception, the possessing-quality connects with both essence and origin, the nature-seed and so on follow accordingly.'
'The nature realm does not follow the mind.' The nature realm, 'nature' means reality, that is, the real four great elements of root-dust (earth, water, fire, wind), and the appearance-division realm such as real samādhi-fruit colors. 'Does not follow the mind' means that these root-dust and other appearance-divisions all arise from their own real seeds, and do not arise from the seeds of the perceiving-division that is able to cognize.
'The single shadow arises solely from perception.' 'Shadow' means image, which is another name for the appearance-division. Because this provisional appearance-division has no seed as a companion, but exists alone, it is called 'single shadow.' For example, flowers in the sky, rabbit horns, the past and the future, all kinds of provisional image-dharmas, are all transformed from the perceiving-division that is able to cognize, and are of the same seed as the perceiving-division, so it is called 'single shadow,' arising solely from perception.
'Possessing-quality connects with both essence and origin' refers to the appearance-division, half of which arises from the same seed as the essence, and half of which arises from the same seed as the perceiving-division, so it is said to 'connect with both essence and origin.' 'Emotion' is the perceiving-division that is able to cognize, and 'origin' is the essence that is cognized.
'Nature-seed and so on follow accordingly,' 'follow accordingly' means uncertain, referring to the fact that in the three realms, the name is determined according to the appropriate situation. There are the three categories of nature, seed, and realm-system, as well as the differences of maturation and so on, which are uncertain.
Furthermore, it is explained that the nature realm is the real appearance-division with substance, called the nature realm. That is, the first five consciousnesses, as well as the eighth Ālaya consciousness mind-king, and the various real colors cognized by the present-moment sixth consciousness, obtain the self-nature of the realm, without any nominal concepts, and without a mind of deliberation and consideration, such a realm is called the nature realm. And when the fundamental wisdom is connected to Suchness, it is also the nature realm, because there is no discrimination, and it operates naturally. 'Does not follow the mind' has five kinds of not following. First, nature does not follow, its perceiving-division that is able to cognize, connects to the three natures (good, evil, neutral), the appearance-division realm that is cognized, only has neutral nature, that is, it does not follow the perceiving-division that is able to cognize connecting to the three natures. Second, seed does not
隨者。即見分從自見分種生。相分從自相分種生。不隨能緣見分心種生故。名種不隨。三界系不隨者。如明瞭意識緣香味境時。其香味二境。唯欲界系。不隨明瞭意識通上界系。又如欲界第八緣種子境時。其能緣第八唯欲界系。所緣種子。便通三界。即六八二識。有界系不隨。四三科不隨者。且五蘊不隨者。即如五識見分。是識種收。五塵相分。即色蘊攝。是蘊科不隨。十二處不隨者。其五識見分。是意處收。五塵相分。五境處攝。是處科不隨。十八界不隨者。其五識見分。是五識界收。五塵相分。五境界攝。此是三科不隨。五異熟不隨者。即如第八見分。是異熟性。所緣五塵相分。非異熟性。名異熟不隨。獨影境者。謂相分與見分同種生。名獨影唯從見。即如第六識緣空華兔角過未。及變影緣無為。並緣地界法。或緣假定果。極迥極略等。皆是假影像。此但從見分變生。自無其種。名為從見。獨影有二種。一者無質獨影。即第六緣空華兔角。及過未等所變相分。是。其相分。與第六見分同種生。無空華等質。二者有質獨影。即第六識緣五根種現。是皆托質而起故。其相分。亦與見分同種而生。亦名獨影境。三帶質者。即心緣心是。如第七緣第八見分境時。其相分無別種生。一半與本質同種生。一半與能緣見分同種生
【現代漢語翻譯】 現代漢語譯本： 隨者。意思是見分（Vijnana-bhaga，認識作用）從自見分（Sva-vijnana-bhaga，自體認識作用）的種子生起，相分（Nimitta-bhaga，對像）從自相分（Sva-nimitta-bhaga，自體對像）的種子生起。因為不隨能緣的見分心種生起，所以稱為『種不隨』。 三界系不隨是指：例如明瞭意識緣取香味境時，那香味二境，唯屬於欲界系（Kama-dhatu，慾望界），不隨明瞭意識通於上界系（色界Rupa-dhatu和無色界Arupa-dhatu）。又如欲界第八識（Alaya-vijnana，阿賴耶識）緣取種子境時，那能緣的第八識唯屬於欲界系，所緣的種子，便通於三界。即第六識（Manovijnana，意識）和第八識這二識，有界系不隨的情況。 四三科不隨是指：且說五蘊（Panca-skandha）不隨的情況，即如五識（Panca-vijnana）的見分，是識種所攝，五塵相分，即色蘊（Rupa-skandha）所攝，這是蘊科不隨。十二處（Dvadasayatana）不隨的情況，是五識見分，是意處（Manayatana）所攝，五塵相分，是五境處所攝，這是處科不隨。十八界（Astadasa-dhatu）不隨的情況，是五識見分，是五識界所攝，五塵相分，是五境界所攝，這是三科不隨。 五異熟不隨是指：即如第八識見分，是異熟性（Vipaka，果報），所緣的五塵相分，非異熟性，名為異熟不隨。 獨影境是指：相分與見分同種生起，名為獨影，唯從見分產生。例如第六識緣取空華（Kōnghuā，虛空中的花朵）、兔角（Tùjiǎo，兔子角）、過去未來，以及變影緣取無為（Asamskrta，無為法），並緣取地界法，或緣取假定果，極遠極略等，皆是假影像。這些都只是從見分變生，自身沒有種子，名為從見。獨影有兩種：一者是無質獨影，即第六識緣取空華兔角，以及過去未來等所變的相分，是。其相分，與第六識見分同種生起，沒有空華等的實體。二者是有質獨影，即第六識緣取五根種現，這些都是依託實體而生起，所以其相分，也與見分同種而生，也名獨影境。 三帶質是指：心緣心的情況。如第七識（Manas，末那識）緣取第八識見分境時，其相分沒有別的種子生起，一半與本質同種生起，一半與能緣見分同種生起。
【English Translation】 English version: 'Follower'. It means that the Vijnana-bhaga (cognition aspect) arises from the seed of Sva-vijnana-bhaga (self-cognition aspect), and the Nimitta-bhaga (object aspect) arises from the seed of Sva-nimitta-bhaga (self-object aspect). Because it does not arise from the seed of the cognitive Vijnana-bhaga, it is called 'seed non-following'. 'Non-following of the Three Realms' refers to: For example, when the clear consciousness cognizes the objects of smell and taste, those two objects of smell and taste belong only to the Kama-dhatu (desire realm) and do not follow the clear consciousness that pervades the upper realms (Rupa-dhatu and Arupa-dhatu). Also, when the eighth consciousness (Alaya-vijnana) of the desire realm cognizes the seed object, the cognitive eighth consciousness belongs only to the desire realm, while the cognized seed pervades the three realms. That is, the sixth consciousness (Manovijnana) and the eighth consciousness have the situation of realm non-following. 'Non-following of the Four and Three Categories' refers to: Let's talk about the non-following of the Panca-skandha (five aggregates). For example, the Vijnana-bhaga of the five consciousnesses is included in the seed of consciousness, and the Nimitta-bhaga of the five sense objects is included in the Rupa-skandha (form aggregate). This is the non-following of the aggregate category. The non-following of the Dvadasayatana (twelve sense bases) is that the Vijnana-bhaga of the five consciousnesses is included in the Manayatana (mind base), and the Nimitta-bhaga of the five sense objects is included in the five object bases. This is the non-following of the base category. The non-following of the Astadasa-dhatu (eighteen realms) is that the Vijnana-bhaga of the five consciousnesses is included in the five consciousness realms, and the Nimitta-bhaga of the five sense objects is included in the five object realms. This is the non-following of the three categories. 'Non-following of the Five Vipaka' refers to: The Vijnana-bhaga of the eighth consciousness is of the nature of Vipaka (result of karma), while the Nimitta-bhaga of the five sense objects that it cognizes is not of the nature of Vipaka. This is called non-following of Vipaka. 'Unique Shadow Object' refers to: The Nimitta-bhaga and Vijnana-bhaga arise from the same seed, called unique shadow, arising only from the Vijnana-bhaga. For example, the sixth consciousness cognizes Kōnghuā (flowers in the sky), Tùjiǎo (rabbit horns), past and future, and the transformed shadows cognize Asamskrta (unconditioned dharma), and also cognize the earth element dharma, or cognize hypothetical results, extremely distant and extremely subtle, all of which are false images. These are all transformed from the Vijnana-bhaga, and do not have their own seeds, called arising from cognition. There are two types of unique shadows: one is the non-substantial unique shadow, which is the Nimitta-bhaga transformed by the sixth consciousness cognizing flowers in the sky, rabbit horns, and past and future, etc. Its Nimitta-bhaga arises from the same seed as the Vijnana-bhaga of the sixth consciousness, and does not have the substance of flowers in the sky, etc. The second is the substantial unique shadow, which is the sixth consciousness cognizing the manifestation of the seeds of the five roots. These all arise relying on substance, so its Nimitta-bhaga also arises from the same seed as the Vijnana-bhaga, and is also called a unique shadow object. 'Three-Carrying Substance' refers to: the situation of mind cognizing mind. For example, when the seventh consciousness (Manas) cognizes the Vijnana-bhaga object of the eighth consciousness, its Nimitta-bhaga does not arise from a separate seed, half arises from the same seed as the essence, and half arises from the same seed as the cognitive Vijnana-bhaga.
。從本質生者。即無覆性。從能緣見分生者。即有覆性。以兩頭攝不定。故名通情本。質即第七能緣見分。本即第八所緣見分。又四句分別。一唯別種。非同種。即性境。二唯同種。非別種。即獨影境。三俱句。即帶質境。四俱非。即本智緣如。以真如不從見分種生故。名非同種。又真如當體是無為。但因證顯得。非生因所生法故。名非別種。性種說隨應者。性即性境。種謂種類。謂於三境中。各有種類不同。今皆須隨應而說。又約八識分別者。前五轉識。一切時中皆唯性境。不簡互用不互用。二種變中。唯因緣變。又與五根同種故。第六意識有四類。一明瞭意識。亦通三境。與五同緣實五塵。初率爾心中是性境。若以後念緣五塵上方圓長短等假色。即有質獨影。亦名似帶質境。二散位獨頭意識。亦通三境。多是獨影。通緣三世有質無質法故。若緣自身現行心心所時。是帶質境。若緣自身五根。及緣他人心心所。是獨影境。亦名似帶質境。又獨頭意識。初剎那緣五塵。少分緣實色。亦名性境。三定中意識。亦通三境。通緣三世有質無質法故。是獨影境。又能緣自身現行心心所故。是帶質境。又七地已前有漏定位。亦能引起五識。緣五塵故。即是性境。四夢中意識。唯是獨影境。第七識唯帶質境。第八識。其心王唯性境
【現代漢語翻譯】 現代漢語譯本： 從本質產生的（事物），就是無覆性的（無記）。從能緣的見分產生的（事物），就是有覆性的（有記）。因為（這兩種情況）兩頭都包含不確定的因素，所以叫做通情本。質，就是第七識的能緣見分。本，就是第八識的所緣見分。 又有四句的分別：第一種，只有別種，沒有同種，這就是性境（直接呈現的真實對像）。第二種，只有同種，沒有別種，這就是獨影境（虛幻的影像）。第三種，兩者都有，這就是帶質境（帶有真實基礎的影像）。第四種，兩者都沒有，這就是本智緣如（根本智慧所緣的真如）。因為真如不是從見分的種子產生的，所以叫做非同種。而且真如的本體是無為法，只是因為證悟才顯現出來，不是由生因所生的法，所以叫做非別種。 『性種說隨應』的意思是：性，就是性境。種，就是種類。意思是說，在三種境中，各有不同的種類，現在都需要根據情況分別說明。又從八識的角度來分別：前五轉識，在任何時候都只有性境，不區分互用或不互用。在兩種變現中，只有因緣變。又因為與五根是同一種類。 第六意識有四種：第一種，明瞭意識，也通於三種境。與前五識共同緣取真實的五塵。最初的率爾心中是性境。如果之後的念頭緣取五塵上的方圓長短等假色，就是有質獨影，也叫做似帶質境。第二種，散位獨頭意識，也通於三種境，多數是獨影境，能夠緣取三世有質或無質的法。如果緣取自身現行的心心所時，是帶質境。如果緣取自身五根，以及緣取他人心心所，是獨影境，也叫做似帶質境。而且獨頭意識，在最初剎那緣取五塵，少部分緣取實色，也叫做性境。第三種，定中意識，也通於三種境，能夠緣取三世有質或無質的法，是獨影境。而且能夠緣取自身現行的心心所，是帶質境。而且七地之前的有漏定位，也能夠引起前五識，緣取五塵，這就是性境。第四種，夢中意識，只是獨影境。 第七識只是帶質境。第八識，它的心王只是性境。
【English Translation】 English version: That which arises from the essence (of an object) is non-covered (avyākrta, neither good nor bad). That which arises from the perceiving aspect of the perceiving consciousness is covered (with defilements, i.e., karmically active). Because both sides contain uncertain factors, it is called the 'common emotional basis'. 'Essence' (質, zhì) refers to the perceiving aspect of the seventh consciousness (Manas). 'Basis' (本, běn) refers to the object-receiving aspect of the eighth consciousness (Ālaya). Furthermore, there are four distinctions: First, only different kinds, not the same kind, which is the 'nature realm' (性境, xìngjìng) (the directly presented real object). Second, only the same kind, not a different kind, which is the 'isolated shadow realm' (獨影境, dúyǐngjìng) (illusory image). Third, both exist, which is the 'image-bearing realm' (帶質境, dài zhì jìng) (image with a real basis). Fourth, neither exists, which is the 'fundamental wisdom's condition of Suchness' (本智緣如, běn zhì yuán rú) (the true nature conditioned by fundamental wisdom). Because Suchness (真如, zhēnrú) does not arise from the seeds of the perceiving aspect, it is called 'not the same kind'. Moreover, the essence of Suchness is unconditioned (無為, wúwéi), only revealed through enlightenment, not a dharma produced by a causal factor, hence it is called 'not a different kind'. The meaning of 'nature and kind are spoken of accordingly' is: 'Nature' (性, xìng) refers to the nature realm. 'Kind' (種, zhǒng) refers to the category. It means that within the three realms, there are different categories, and now each must be explained according to the situation. Furthermore, distinguishing from the perspective of the eight consciousnesses: The first five transforming consciousnesses (前五轉識, qián wǔ zhuǎnshì) always have only the nature realm, without distinguishing between mutual or non-mutual use. Among the two transformations, there is only causal transformation. Moreover, they are of the same kind as the five sense organs. The sixth consciousness (第六意識, dì liù yìshì) has four types: First, the clear consciousness (明瞭意識, míngliǎo yìshì), which also connects to the three realms. It shares the same five sense objects with the first five consciousnesses. In the initial moment of 'initial grasping' (率爾心, shuài ěr xīn), it is the nature realm. If subsequent thoughts grasp the artificial colors such as square, round, long, and short on the five sense objects, it is a 'qualified isolated shadow' (有質獨影, yǒu zhì dú yǐng), also called a 'similar image-bearing realm' (似帶質境, sì dài zhì jìng). Second, the scattered mind's isolated head consciousness (散位獨頭意識, sàn wèi dú tóu yìshì), which also connects to the three realms, is mostly the isolated shadow realm, capable of grasping dharmas of the three times, whether qualified or unqualified. If it grasps its own currently active mental states, it is the image-bearing realm. If it grasps its own five sense organs, as well as the mental states of others, it is the isolated shadow realm, also called a 'similar image-bearing realm'. Moreover, the isolated head consciousness, in the initial moment, grasps the five sense objects, and a small part grasps real form, also called the nature realm. Third, the consciousness in meditation (定中意識, dìng zhōng yìshì), which also connects to the three realms, is capable of grasping dharmas of the three times, whether qualified or unqualified, it is the isolated shadow realm. Moreover, it is capable of grasping its own currently active mental states, it is the image-bearing realm. Furthermore, the contaminated samādhi (有漏定位, yǒu lòu dìng wèi) before the seventh ground (七地, qī dì) can also arouse the first five consciousnesses, grasping the five sense objects, which is the nature realm. Fourth, the consciousness in dreams (夢中意識, mèng zhōng yìshì), is only the isolated shadow realm. The seventh consciousness (第七識, dì qī shì) is only the image-bearing realm. The eighth consciousness (第八識, dì bā shì), its mind-king (心王, xīnwáng) is only the nature realm.
。因緣變故。相應作意等五心所。是似帶質真獨影境。
問。三境以何為體。
答。初性境。用實五塵為體。具八法成故。八法者。即四大。地水火風。四微。色香味觸等。約有為說。若能緣有漏位中。除第七識。餘七皆用自心心所為體。第二獨影境。將第六識見分所變假相分為體。能緣即自心心所為體。第三帶質。即變起中間假相分為體。若能緣有漏位中。唯六七二識心心所為體。又成唯識論樞要志云。真色真心。俱是所緣。所變相分俱名性境。或能緣心。而非妄執分別構畫。名為真心。真心緣彼真色等境。所變相分。方名性境。若心緣心所變。相分。相分無實。但帶質故。性者。體也。體性是實。名為性境。獨影者。獨者。單也。單有影像。而無本質。故相名獨。如緣龜毛石女等相。或雖有質相分。不能熏彼質種。望質無能。但有假影。亦名為獨。如分別心緣無為相。及第八識心所相及。余準此知。帶質之境者。質者。周易云。形體也。帶者。說文謂之紳也。紳也謂束。又方言云。帶謂行也。今云帶質。義通二也。若依說文。謂即挾帶逼附之義。如紳束也。若依方言。影仗質生。如因其路。行義方有。然此相分。雖有能熏自及質種。然無實用。如緣心相。相分之心。無慮用故。通情本者。情謂見分。
【現代漢語翻譯】 現代漢語譯本。因緣變化所致，以及相應作意等五種心所（心理活動），都類似於帶質境、真境和獨影境。
問：這三種境以什麼為本體？
答：初性境（真實存在的境界），以真實的五塵（色、聲、香、味、觸）為本體，具備八法而成。這八法即四大（地、水、火、風）和四微（色、香、味、觸），這是就『有為』法而言。如果能緣（能夠認知）有漏位（尚未解脫的境界）中，除了第七識（末那識），其餘七識都以各自的心和心所為本體。第二獨影境（虛幻的境界），將第六識（意識）見分（認識能力）所變的虛假相分為本體，能緣的則是自身的心和心所為本體。第三帶質境（帶有本質的境界），即變現出的中間假相分為本體。如果能緣有漏位中，只有第六識和第七識的心和心所為本體。此外，《成唯識論樞要志》中說，『真色』（真實的色法）和『真心』（真實的心）都是所緣（被認知）的對象，所變現的相分都稱為性境。或者說，能緣的心，如果不是虛妄執著分別構畫的，就稱為真心。真心緣彼真色等境，所變現的相分，才稱為性境。如果心緣心所變現的相分，相分沒有實體，只是帶質的緣故。性，是本體的意思，體性是真實的，稱為性境。獨影，獨是單獨的意思，單獨有影像，而沒有本質，所以相稱為獨。例如緣龜毛、石女等相。或者雖然有質相分，但不能熏彼質種，望質無能，只有假影，也稱為獨。例如分別心緣無為相，以及第八識（阿賴耶識）心所相，其餘可以依此類推得知。帶質境，質，在《周易》中說是形體。帶，在《說文》中說是『紳』，紳的意思是束縛，又方言說，帶是行。現在說帶質，意義貫通二者。如果依照《說文》，就是挾帶逼附的意思，如紳束縛一樣。如果依照方言，影仗質生，如同因為有路，才能行走。然而此相分，雖然有能熏自及質種，但沒有實用，例如緣心相，相分的心，沒有思慮作用的緣故。通情本者，情指見分。
【English Translation】 English version. Due to causes and conditions, and the five mental factors (psychological activities) such as corresponding attention, they are similar to the three kinds of objects: 'Brought-quality object' (Bāndha-pratibimba), 'Real object' (Satya), and 'Imaginary object' (Svābhāsa).
Question: What is the substance of the three objects?
Answer: The primary 'Real object' (Svabhāsa) takes the real five objects of sense (form, sound, smell, taste, and touch) as its substance, possessing the eight dharmas (elements) to complete it. These eight dharmas are the four great elements (earth, water, fire, and wind) and the four subtle elements (color, smell, taste, and touch). This is spoken of in terms of 'conditioned' (Saṃskṛta) dharmas. If the 'cognizer' (Grāhaka) is in the realm of 'defilements' (Sāsrava), except for the seventh consciousness (Manas), the remaining seven consciousnesses all take their own mind and mental factors as their substance. The second, 'Imaginary object' (Svābhāsa), takes the false appearance transformed by the 'seeing-division' (Darśana-bhāga) of the sixth consciousness (consciousness) as its substance, while the cognizer takes its own mind and mental factors as its substance. The third, 'Brought-quality object' (Bāndha-pratibimba), takes the intermediate false appearance that is transformed as its substance. If the cognizer is in the realm of defilements, only the mind and mental factors of the sixth and seventh consciousnesses are its substance. Furthermore, the 'Essential Commentary on the Treatise on Establishing Consciousness-only' states that 'true form' (Satya-rūpa) and 'true mind' (Satya-citta) are both objects of cognition, and the appearances transformed are all called 'Real objects'. Or, the cognizing mind, if it is not falsely attached to conceptual constructions, is called 'true mind'. When the true mind cognizes true forms and other objects, the appearances transformed are then called 'Real objects'. If the mind cognizes the appearances transformed by mental factors, the appearances have no substance, but are 'brought-quality' (Bāndha) because of this. 'Nature' (Svabhāva) means substance; the substance is real, and is called 'Real object'. 'Imaginary' (Svābhāsa) means 'single' (Eka); there is only a single image, without essence, so the appearance is called 'single'. For example, cognizing the appearance of turtle hair or a stone woman. Or, although there is a substantial appearance, it cannot influence the seed of that substance; lacking the ability to affect the substance, there is only a false image, which is also called 'single'. For example, the discriminating mind cognizing the unconditioned (Asaṃskṛta) appearance, and the appearance of the mental factors of the eighth consciousness (Ālaya-vijñāna), and the rest can be known by analogy. The 'Brought-quality object' (Bāndha-pratibimba): 'Quality' (Guṇa), in the 'Book of Changes' (I Ching), means form. 'Brought' (Bāndha), in the 'Explanation of Script' (Shuowen Jiezi), means 'sash' (Shēn), which means to bind. Also, in dialects, 'brought' means to act. Now, 'brought-quality' has both meanings. If according to the 'Explanation of Script', it means to carry and attach, like a sash binding. If according to dialects, the image relies on the quality to arise, just as one can walk because there is a road. However, this appearance, although it has the ability to influence itself and the seed of the quality, has no practical use, such as when cognizing the appearance of the mind, the mind of the appearance has no deliberative function. 'Understanding the essence of feeling' (Saṃvedanā-prakṛti): 'Feeling' (Saṃvedanā) refers to the 'seeing-division' (Darśana-bhāga).
本謂質也。顯所變相。隨見隨質。以判種性。二義不定。又境有二。一眾生遍計所執情境。心外見法。名之曰境。二諸聖自在德用智境。以從心現故。成其妙用智境。又二。一分劑境。廣大無邊故。二所知境。唯佛能盡故。又有二種。一是心境。唯心現故。張心無心外之境。張境無境外之心。常含一味故。二是境界之境。謂心境無礙。隱顯同時。體用相成。理事齊現。
問。心外無境。境外無心。云何又說心說境。
答。前已廣明。何須重執。一心四分。理教無差。有境有心。方成唯識。如心緣境時。必有相分故。如鏡照面時。有面影像也。量云。心緣境是有法。心上必帶境之影像。宗因云。心對外質。同喻如鏡照面時。
問。智境各一。何分多種。
答。智因境分。有真俗之異。境從智立。標凡聖之殊。約用似多。究體元一。
如起信鈔問云。境智為一為異。
答云。智體無二。境亦無二。智無二者。只是一智。義用有殊。約知真處。名為真智。約知俗處。名為俗智。境無二者。謂色即是空為真境。空即是色為俗境。由是證真時必達俗。達俗時必證真。了俗無性。即是真空。豈有前後耶。況無心外之境。何有境外之心。是即心境渾融。為一法界。
問。一心二諦。理事
【現代漢語翻譯】 現代漢語譯本： 『本』指的是本質或本體。它顯現出所變現的各種現象（相）。隨著所見而顯現本質，以此來判斷眾生的根性（種性）。這兩種含義並不固定。 此外，境界（境）有兩種：一是眾生普遍以妄想分別所執著的情境，認為心外有法，稱之為『境』；二是諸聖人自在的德行和智慧所顯現的境界，因為它從內心顯現，所以成就了其妙用智慧的境界。 又有兩種境界：一是分劑境，因為它廣大無邊；二是所知境，只有佛才能完全瞭解。 還有兩種：一是心境，因為唯有心才能顯現；闡揚心時，沒有心外的境界；闡揚境界時，沒有境界外的心，它們始終包含著同一的體性（一味）。二是境界之境，指的是心與境之間沒有障礙，隱沒和顯現同時發生，本體和作用相互成就，理和事同時顯現。 問：心外沒有境界，境界外沒有心，為什麼又要說心，又說境界呢？ 答：前面已經詳細說明，何必再次執著呢？一心有四分，在理和教上沒有差別。有境界，有心，才能成就唯識。比如心緣取境界時，必然有相分（相分，指認識對像在意識中的呈現）的顯現。就像鏡子照臉時，有臉的影像一樣。可以這樣論證：心緣取境界是有法（有法，指論證的主體），心上必然帶有境界的影像。宗（宗，指論題）和因（因，指理由）是：心對外在的質（質，指外在的實在），同喻（同喻，指相似的例子）就像鏡子照臉時一樣。 問：智慧的境界（智境）各自只有一個，為什麼又分成多種呢？ 答：智慧因境界而分，有真諦（真諦，指佛教的根本真理）和俗諦（俗諦，指世俗的真理）的差異。境界從智慧而立，標示凡夫和聖人的不同。從作用上來看似乎很多，但追究其本體，原本是一。 例如《起信鈔》（《大乘起信論疏鈔》）中問道：境界和智慧是一還是異？ 回答說：智慧的本體沒有二，境界也沒有二。智慧沒有二，只是一個智慧，但義用上有差別。從認識真如（真如，指宇宙萬物的本體）的角度來說，稱為真智；從認識世俗的角度來說，稱為俗智。境界沒有二，指的是色（色，指一切有形之物）即是空（空，指沒有實體或自性）是真境，空即是色是俗境。因此，證悟真如時必然通達世俗，通達世俗時必然證悟真如。瞭解世俗沒有自性，就是真空（真空，指超越一切現象的真實存在）。哪裡有先後之分呢？何況沒有心外的境界，哪裡有境界外的心？這就是心和境渾然融合，成為一個法界（法界，指宇宙萬法的總稱）。 問：一心二諦，理事（理事，指理體和現象）...
【English Translation】 English version: 'Ben' refers to essence or substance. It manifests the various phenomena (lakshana) that are transformed. The essence manifests according to what is seen, and based on this, the nature (gotra) of beings is judged. These two meanings are not fixed. Furthermore, there are two kinds of realms (vishaya): first, the realms that sentient beings universally cling to with their deluded discriminations, believing that there are dharmas outside the mind, which are called 'vishaya'; second, the realms manifested by the unhindered virtues and wisdom of the sages, which, because they manifest from within the mind, accomplish the wondrous function of wisdom. There are also two kinds of realms: first, the realm of divisions (vibhaga-vishaya), because it is vast and boundless; second, the realm of what is knowable (jneya-vishaya), which only the Buddha can fully comprehend. There are also two kinds: first, the mind-realm (citta-vishaya), because it is only manifested by the mind; when expounding the mind, there is no realm outside the mind; when expounding the realm, there is no mind outside the realm, and they always contain the same nature (eka-rasa). Second, the realm of realms (vishaya-vishaya), which refers to the unobstructedness between mind and realm, where concealment and manifestation occur simultaneously, the substance and function accomplish each other, and principle (li) and phenomena (shi) appear together. Question: If there is no realm outside the mind, and no mind outside the realm, why then do we speak of mind and speak of realm? Answer: It has already been explained in detail before, why must you cling to it again? The one mind has four aspects (citta-caturbhaga), and there is no difference in principle and teaching. Only with realm and mind can the Vijnanavada (Consciousness-only) be established. For example, when the mind cognizes a realm, there must be a manifestation of the image-aspect (nimitta-bhaga). It is like when a mirror reflects a face, there is an image of the face. The argument can be stated as follows: The mind cognizing a realm is the subject (paksha), and the mind necessarily carries the image of the realm. The thesis (pratijna) and reason (hetu) are: the mind is related to the external substance (artha), and the example (drshtanta) is like when a mirror reflects a face. Question: If the wisdom-realm (jnana-vishaya) is only one, why is it divided into many? Answer: Wisdom is divided because of the realm, and there are differences between the true (paramartha-satya) and the conventional (samvriti-satya). The realm is established from wisdom, marking the distinction between ordinary beings and sages. From the perspective of function, it seems to be many, but when investigating its substance, it is originally one. For example, the Qixin Chao (Commentary on the Awakening of Faith) asks: Are the realm and wisdom one or different? It answers: The substance of wisdom is not two, and the realm is also not two. That wisdom is not two means there is only one wisdom, but there are differences in meaning and function. From the perspective of knowing the true suchness (tathata), it is called true wisdom; from the perspective of knowing the conventional, it is called conventional wisdom. That the realm is not two means that form (rupa) is emptiness (sunyata), which is the true realm; and emptiness is form, which is the conventional realm. Therefore, when realizing the true, one must necessarily understand the conventional; and when understanding the conventional, one must necessarily realize the true. Understanding that the conventional has no self-nature (svabhava) is true emptiness. How can there be a before and after? Moreover, since there is no realm outside the mind, how can there be a mind outside the realm? This is the complete fusion of mind and realm, becoming one Dharma-realm (dharma-dhatu). Question: The one mind, two truths, principle and phenomena (li-shi)...
非虛。證理性而成真。審事實而為俗。皆具極成之義。不壞二諦之門。大小二乘。同共建立。如何是極成之義。
答。所成決定不可移易。隨真隨俗。各有道理。瑜伽論云。一有世間極成真實。二道理極成真實。世間極成真實者。謂一切世間。于彼彼事。隨順假立。世俗慣習。悟入覺慧所見同性。謂地唯是地。非是火等。乃至苦唯是苦。非是樂等。樂唯是樂。非是苦等。以要言之。此即如此。非不如此。是即如是。非不如是。決定勝解。所行境事。一切世間。從其本際。展轉傳來。想自分別。共所成立。不由思惟籌量觀察。然後方取。是名世間極成真實。道理極成真實者。依止現比。及至校量極善思擇決定智。所行所知事。由證成道理所建立。所施設義。是名道理極成真實。
問。離識有色。文義俱虛。心外無塵。教理同證。其奈名言熏習。世見堅牢。若不微細剖陳。難圓正信。只如外色。若粗若細。云何推檢。知其本空。了了分明。成就唯識。
答。粗細之色。皆從識變。既從識有。外色全空。故經云。色性自空。非色滅空。為未了者。更須破析。直至極微。方信空現。識論云。余乘所執離識實有色等諸法。如何非有。彼所執色。不相應行。及諸無為。理非有故。且所執色。總有二種。一者有對
【現代漢語翻譯】 現代漢語譯本： 『非虛』，是通過驗證理性而成就真實；『審事實而為俗』，是通過審查事實而成為世俗。這兩者都具備『極成』（Pramaṇasiddha，已成立的）的意義，沒有破壞二諦（Dvāsatya，真諦和俗諦）之門。大乘（Mahāyāna）和小乘（Hı̄nayāna）共同建立這個概念。什麼是『極成』的意義呢？
回答：所成立的結論是決定性的，不可改變的。無論是隨順真諦還是隨順俗諦，都有各自的道理。《瑜伽師地論》（Yogācāryabhūmi-śāstra）中說：一有世間極成真實，二有道理極成真實。世間極成真實是指，一切世間對於各種事物，隨順假立的世俗慣習，以及悟入覺慧所見的共同性質。例如，地就是地，不是火等等；乃至苦就是苦，不是樂等等；樂就是樂，不是苦等等。總而言之，就是『此即如此，非不如此』，『是即如是，非不如是』，對於所行境事具有決定性的勝解。一切世間從其本源開始，輾轉相傳，通過想自分別共同成立，不需要經過思惟籌量觀察然後才接受。這叫做世間極成真實。道理極成真實是指，依靠現量（Pratyakṣa，現證）、比量（Anumāna，比度）以及通過校量極善思擇的決定智，所行所知的事物，由證成道理所建立、所施設的意義。這叫做道理極成真實。
問：離開識（Vijñāna，意識）而有色（Rūpa，物質），無論從文義上還是從道理上來說都是虛假的。心外沒有塵（Viṣaya，認識對像），教義和理證都證明了這一點。但是，名言熏習（Nāmarūpa-vāsanā，名色習氣）和世俗見解非常牢固，如果不進行微細的剖析陳述，就難以建立正確的信仰。就拿外色來說，無論是粗大的還是細微的，應該如何推究檢驗，才能認識到它的本性是空（Śūnyatā，空性），從而清晰明瞭地成就唯識（Vijñaptimātratā，唯識）呢？
答：粗大的和細微的色，都是從識變現出來的。既然是從識而有，那麼外色就完全是空。所以經中說：『色性自空，非色滅空』。爲了讓那些還不明白的人，還需要進一步地剖析，直到分析到極微（Paramaṇu，極微），才能相信空性的顯現。《成唯識論》（Vijñaptimātratā-siddhi-śāstra）中說：其他宗派所執著的離開識而實有的色等諸法，為什麼說它們是不存在的呢？因為他們所執著的色、不相應行（Cittaviprayukta-saṁskāra，心不相應行法）以及各種無為法（Asaṁskṛta-dharma，無為法），在道理上是不成立的。而且他們所執著的色，總共有兩種：一種是有對（Sapratīgha，有對礙）。
【English Translation】 English version: 'Non-illusory' is achieving truth through verifying rationality; 'examining facts to be mundane' is becoming worldly through examining facts. Both possess the meaning of 'Pramaṇasiddha' (already established), without destroying the gate of the Two Truths (Dvāsatya, the truths of convention and ultimate reality). The Mahāyāna (Great Vehicle) and Hı̄nayāna (Lesser Vehicle) jointly establish this concept. What is the meaning of 'Pramaṇasiddha'?
Answer: What is established is definitive and unchangeable. Whether following the truth of convention or the truth of ultimate reality, each has its own reason. The Yogācāryabhūmi-śāstra (Treatise on the Stages of Yoga Practice) says: First, there is worldly established truth; second, there is reasoned established truth. Worldly established truth refers to all worldly beings, regarding various things, following conventionally established worldly habits, and the common nature seen by enlightened wisdom. For example, earth is only earth, not fire, etc.; even suffering is only suffering, not happiness, etc.; happiness is only happiness, not suffering, etc. In short, it is 'this is so, not not so,' 'it is thus, not not thus,' having a definitive understanding of the objects of experience. All worldly beings, from their origin, transmit this through generations, established jointly through thought and discrimination, without needing to think, deliberate, or observe before accepting it. This is called worldly established truth. Reasoned established truth refers to things known and experienced, relying on direct perception (Pratyakṣa), inference (Anumāna), and decisive wisdom through careful examination and deliberation, established and posited by reasoned proof. This is called reasoned established truth.
Question: That form (Rūpa, matter) exists apart from consciousness (Vijñāna) is false in both meaning and principle. There is no object (Viṣaya, object of cognition) outside the mind; doctrine and reason both prove this. However, the habitual influence of names and forms (Nāmarūpa-vāsanā, habits of name and form) and worldly views are very strong. If not analyzed and explained in detail, it is difficult to establish correct faith. Take external form, for example, whether coarse or subtle, how should it be investigated and examined to realize its nature is emptiness (Śūnyatā), thereby clearly and distinctly achieving Vijñaptimātratā (consciousness-only)?
Answer: Coarse and subtle forms are both transformations of consciousness. Since they arise from consciousness, external form is completely empty. Therefore, the sutra says: 'The nature of form is empty of itself, not empty because form is destroyed.' For those who do not yet understand, further analysis is needed, until analyzing down to the ultimate particle (Paramaṇu), then they will believe in the manifestation of emptiness. The Vijñaptimātratā-siddhi-śāstra (Treatise on the Establishment of Consciousness-Only) says: Why are the dharmas, such as form, that other schools insist exist independently of consciousness said to be non-existent? Because the form, cittaviprayukta-saṁskāra (non-associated formations), and asaṁskṛta-dharma (unconditioned dharmas) that they insist on are not established in principle. Moreover, the form they insist on is of two types: one is sapratīgha (resistant).
。極微所成。二者無對。非極微成。彼有對色。定非實有。能成極微。非實有故。謂諸極微。若有質礙。應如瓶等。是假非實。若無質礙。應如非色。如何可整合瓶衣等。又諸極微。若有方分。必可分析。便非實有。若無方分。則如非色。乃至雖非無色。而是識變。謂識生時。內因緣力。變似眼等色等相現。即以此相。為所依緣。然眼等根。非現量得。以能發識。比知是有。此但功能。非外所造。外有對色。理既不成。故應但是內識變現。發眼等識。名眼等根。此為所依。生眼等識。此眼等識。外所緣緣。理非有故。決定應許自識所變。為所緣緣。謂能引生似自識者。乃至由此定知。自識所變以色等相。為所緣緣。見托彼生。帶彼相起故。然識變時。隨量大小。頓現一相。非別變作眾多極微。合成一物。為執粗色有實體者。佛說極微。令其除析。非謂諸色實有極微。諸瑜伽師。以假想慧。于粗色相。漸次除析。至不可析。假說極微。雖此極微猶有方分。而不可析。若更析之。便似空現。不名為色。故說極微。是色邊際。由此應知。諸有對色。皆識變現。非極微成。余無對色。是此類故。亦非實有。或無對故。如心心所。定非實色。諸有對色。現有色相。以理推究。離識尚無。況無對色。現無色相。而可說為真實色法。
【現代漢語翻譯】 現代漢語譯本： 『極微』（至小的物質單位）所組成的物體，如果『極微』之間沒有相互作用，那麼由它們組成的具有相互作用的物體就不是真實存在的。因為能組成『極微』的更小單位也不是真實存在的。如果『極微』有阻礙，就應該像瓶子一樣，是虛假的而不是真實的；如果沒有阻礙，就應該像非物質一樣，如何能組成瓶子、衣服等物體呢？而且，如果『極微』有方位，就一定可以被分解，那就不是真實存在的；如果沒有方位，那就如同非物質一樣。即便它不是完全的非物質，也是意識的變現。也就是說，意識產生時，由於內在因緣的力量，變現出類似眼睛等感覺器官和顏色等外境的形象。這些形象就是意識所依賴和緣取的對象。然而，眼睛等感覺器官並非直接通過感官獲得，而是通過它們能夠引發意識來推知其存在。這只是一種功能，並非外在物質所造。外在的、具有相互作用的物體在道理上是不能成立的，所以應該只是內在意識的變現。引發眼睛等意識的，稱為眼睛等感覺器官。這些感覺器官是意識產生所依賴的基礎。而眼睛等意識所緣取的外在對象，在道理上是不存在的，所以必須承認是自身意識所變現的。也就是說，能夠引發類似自身意識的，乃至由此可以確定，是自身意識所變現的顏色等形象，作為意識所緣取的對象。因為意識依賴於它們而產生，並帶有它們的形象。然而，意識變現時，會根據量的大小，一次性地顯現出一個完整的形象，而不是分別變現出眾多的『極微』，再組合成一個物體。爲了讓那些執著于粗大物體有實體的人明白，佛陀才說『極微』，讓他們進行分析，並非說所有物體實際上是由『極微』組成的。瑜伽師通過虛假的想像和智慧，對粗大的物體形象進行逐漸的分解，直到無法再分解，這才假稱為『極微』。即使這個『極微』仍然有方位，但已經無法再分解。如果再分解，就會像虛空一樣顯現，不能再稱為物質。所以說『極微』是物質的邊界。由此可知，所有具有相互作用的物體，都是意識的變現，不是由『極微』組成的。其餘沒有相互作用的物體，因為與此類相似，也不是真實存在的。或者因為沒有相互作用，就像心和心所一樣，肯定不是真實的物質。那些具有相互作用的物體，雖然顯現有物質的形象，但通過理性的推究，離開意識尚且不存在，更何況那些沒有相互作用的物體，顯現出沒有物質的形象，又怎麼能說是真實的物質呢？
【English Translation】 English version: If something is composed of 'paramāṇu' (extremely small particles), and these 'paramāṇu' do not interact, then the interacting object composed of them is not truly existent. Because what constitutes the 'paramāṇu' is also not truly existent. If 'paramāṇu' have obstruction, they should be like a pot, which is false and not real; if they have no obstruction, they should be like non-matter. How can they form objects like pots and clothes? Moreover, if 'paramāṇu' have spatial dimensions, they must be analyzable, and thus not truly existent; if they have no spatial dimensions, they are like non-matter. Even if it is not completely non-matter, it is a manifestation of consciousness. That is, when consciousness arises, due to the power of internal causes and conditions, it manifests images similar to sense organs like eyes and external objects like colors. These images are what consciousness relies on and takes as its objects. However, sense organs like eyes are not directly perceived through the senses, but their existence is inferred from their ability to give rise to consciousness. This is only a function, not created by external matter. External, interacting objects are logically untenable, so they should only be manifestations of internal consciousness. What gives rise to consciousness like eyes is called sense organs like eyes. These sense organs are the basis upon which consciousness arises. And the external objects that consciousness like eyes apprehends are logically non-existent, so it must be admitted that they are transformations of one's own consciousness. That is, what can give rise to something similar to one's own consciousness, and thus it can be determined that it is the images of colors, etc., transformed by one's own consciousness, that serve as the objects of consciousness. Because consciousness arises in dependence on them and carries their images. However, when consciousness manifests, it manifests a complete image at once, according to the size of the quantity, rather than separately manifesting numerous 'paramāṇu' and then combining them into an object. To make those who cling to the idea that coarse objects have substance understand, the Buddha spoke of 'paramāṇu' to let them analyze, not to say that all objects are actually composed of 'paramāṇu'. Yogis, through false imagination and wisdom, gradually analyze coarse object images until they can no longer be analyzed, and then falsely call them 'paramāṇu'. Even if this 'paramāṇu' still has spatial dimensions, it can no longer be analyzed. If it is analyzed further, it will appear like emptiness and can no longer be called matter. Therefore, it is said that 'paramāṇu' is the boundary of matter. From this, it should be known that all interacting objects are manifestations of consciousness, not composed of 'paramāṇu'. Other non-interacting objects, because they are similar to this, are also not truly existent. Or because they are non-interacting, like mind and mental factors, they are certainly not real matter. Those interacting objects, although they appear to have the form of matter, but through rational investigation, they do not exist apart from consciousness, let alone those non-interacting objects, which appear to have no form of matter, how can they be said to be real matter?
問。表無表色。不居身外。內所動作。顯現非虛。如成業論偈云。由外發身語。表內心所思。譬彼潛淵魚。鼓波而自表。此表無表色。是實有不。
答。識論云。且身表色。若是實有。以何為性。若言是形。便非實有。可分析故。長等極微不可得故。若言是動。亦非實有。才生即滅。無動義故。有為法滅。不待因故。滅若待因。應非滅故。若言有色。非顯非形。心所引生。能動手等。名身表業。理亦不然。此若是動。義如前破。若是動因。應即風界。風無表示。不應名錶。故身表業。定非實有。然心為因。令識所變手等色相。生滅相續。轉趣余方。似有動作。表示心故。假名身表。語表亦非實有聲性。一剎那聲。無詮表故。多念相續。便非實故。外有對色。前已破故。然因心故。識變似聲。生滅相續。似有表示。假名語表。于理無違。表既實無。無表寧實。然依思愿善惡分限。假立無表。理亦無違。
問。經中說有三業。善惡果報。不濫升沉。云何撥無。豈不違教。
答。不撥為無。為顯識故。推其不實。於世俗門。善順成立。識論云。不撥為無。但言非色。能動身思。說名身業。能發語思。說名語業。審決二思。意相應故。作動意故。說名意業。起身語思。有所造作。說名為業。是審決
【現代漢語翻譯】 現代漢語譯本 問：表色（biao se，通過身體或語言表達出來的行為）和無表色（wu biao se，潛在的、未表達的行為），它們不屬於身體之外的事物，而是內在行為的顯現，並非虛假。正如《成業論》（Cheng Ye Lun）的偈頌所說：『由外發身語，表內心所思，譬彼潛淵魚，鼓波而自表。』 這種表色和無表色，是真實存在的嗎？ 答：《識論》（Shi Lun）中說：如果身表色（shen biao se，身體的表達）是真實存在的，那麼它的性質是什麼？如果說是形狀，那就不是真實存在的，因為可以被分析。長度等的最小單位是不可得的。如果說是運動，也不是真實存在的，因為剛產生就滅亡，沒有運動的意義。有為法的滅亡，不需要原因。如果滅亡需要原因，那就不應該是滅亡。如果說是有色，非顯色也非形色，是心所引發產生的，能夠使手等動作，名為身表業（shen biao ye，身體表達的業）。這個道理也是不成立的。如果這是運動，道理如同前面所破斥的。如果是運動的原因，應該就是風界（feng jie，風的元素）。風沒有表示作用，不應該叫做表。所以身表業，一定不是真實存在的。然而，心作為原因，使得意識所變現的手等色相，生滅相續，轉向其他方向，看起來好像有動作，表示心的意圖，所以假名為身表。語表（yu biao，語言的表達）也不是真實存在的聲的性質。一剎那的聲音，沒有詮釋表達的作用。多個念頭相續，就不是真實的。外在的有對色（you dui se，有對立的色法），前面已經破斥過了。然而因為心的緣故，意識變現出類似聲音的東西，生滅相續，看起來好像有表示作用，假名為語表。在道理上沒有違背。表既然不是真實存在的，無表怎麼會是真實存在的呢？然而，依靠思愿的善惡界限，假立無表，在道理上也沒有違背。 問：經典中說有三業（san ye，身、語、意三種行為），有善惡的果報，不會混淆升沉。怎麼能說沒有呢？這豈不是違背了佛教的教義？ 答：不是說沒有，而是爲了顯示意識的緣故，推究它不是真實的。在世俗的層面，爲了善巧地順應而成立。 《識論》中說：不是說沒有，只是說它不是色法。能夠動身之思，說名為身業（shen ye，身體的業）。能夠引發語言之思，說名為語業（yu ye，語言的業）。審慎決定的兩種思，與意相應，作為意念的動因，說名為意業（yi ye，意念的業）。起身語之思，有所造作，說名為業。這是審慎決定的過程。
【English Translation】 English version Question: Are 'biao se' (表色, expressed actions through body or speech) and 'wu biao se' (無表色, latent, unexpressed actions) not residing outside the body, but rather manifestations of inner actions, and not illusory? As the verse in 'Cheng Ye Lun' (成業論, Treatise on the Establishment of Karma) says: 'From the outside, body and speech arise, expressing what the mind thinks. Like a fish hidden in the deep, it reveals itself by stirring the waves.' Are these 'biao se' and 'wu biao se' truly existent? Answer: The 'Shi Lun' (識論, Treatise on Consciousness-only) states: If 'shen biao se' (身表色, bodily expression) is truly existent, what is its nature? If it is said to be form, then it is not truly existent, because it can be analyzed. The smallest units of length, etc., are unattainable. If it is said to be movement, it is also not truly existent, because it arises and immediately ceases, lacking the meaning of movement. The cessation of conditioned dharmas does not require a cause. If cessation requires a cause, then it should not be cessation. If it is said to be color, neither manifest nor shaped, produced by the mind, capable of causing hand movements, etc., and called 'shen biao ye' (身表業, bodily expressive karma), this reasoning is also untenable. If this is movement, the reasoning is as refuted before. If it is the cause of movement, it should be the 'feng jie' (風界, wind element). Wind has no expressive function and should not be called 'biao'. Therefore, 'shen biao ye' is definitely not truly existent. However, the mind, as a cause, causes the appearances of hands, etc., transformed by consciousness, to arise and cease continuously, turning in other directions, seemingly having movement, expressing the intention of the mind, so it is provisionally called 'shen biao'. 'Yu biao' (語表, verbal expression) is also not the true nature of sound. A sound of one instant has no explanatory function. Multiple thoughts in succession are not real. External 'you dui se' (有對色, color with opposition) has already been refuted before. However, because of the mind, consciousness transforms into something resembling sound, arising and ceasing continuously, seemingly having an expressive function, provisionally called 'yu biao'. There is no contradiction in principle. Since 'biao' is not truly existent, how can 'wu biao' be truly existent? However, relying on the boundaries of good and evil in thought and volition, provisionally establishing 'wu biao' is also not contradictory in principle. Question: The sutras say that there are 'san ye' (三業, three karmas of body, speech, and mind), with good and evil consequences, not mixed up in ascent and descent. How can you say there is none? Isn't this contrary to Buddhist teachings? Answer: It is not saying there is none, but rather to reveal the reason for consciousness, investigating that it is not real. In the conventional realm, it is established for skillful adaptation. The 'Shi Lun' states: It is not saying there is none, but only saying that it is not form. The thought that can move the body is called 'shen ye' (身業, bodily karma). The thought that can initiate speech is called 'yu ye' (語業, verbal karma). The two thoughts of careful decision, corresponding to the mind, acting as the cause of intention, are called 'yi ye' (意業, mental karma). The thoughts of body and speech arise, creating something, which is called karma. This is the process of careful decision.
思所游履處故。通生苦樂異熟果故。亦名為道。或身語表。由異發故。假說為業。思所履故。說名業道。由此應知。實無外色。唯有內識。變似色生。
問。不相應行。是實有不。
答。識論云。不相應行。亦非實有。所以者何。得非得等。非如色心及諸心所。體相可得。非異色心及諸心所。作用可得。由此故知。定非實有。但依色等分位假立。此定非異色心心所有實體用。
問。二無心定。無想異熟。應異色心等有實自性。若無實性。應不能遮心心所法。令不現起。
答。識論云。若無心位有別實法。異色心等能遮於心名無心定。應無色時有別實法。異色心等。能礙於色名無色定。彼既不爾。此云何然。又遮礙心。何須實法。如堤塘等。假亦能遮。謂修定時。于定加行。厭患粗動心心所故。發勝期愿。遮心心所。念心心所。漸細漸微。微微心時。熏異熟識。成極增上厭心等種。由此損伏心等種故。粗動等暫不現行。依此分位。假立二定。此種善故。定亦名善。無想定前求無想果故。所熏成種。招彼異熟識。依之粗動想等不行。於此分位。假立無想。依異熟立。得異熟名。故此三法。亦非實有。
問。世間依想建立。有為之法皆虛。俗諦從識施為。無體之門盡偽。且如聖教。文句能詮
【現代漢語翻譯】 現代漢語譯本： 思慮所遊歷之處，因此是果報產生苦樂的異熟果，所以也稱為『道』（Marga，道路、途徑）。或者，身體和語言的表達，由於不同的引發，可以被假設為『業』（Karma，行為）。由於思慮所履行的，被稱為『業道』（Karma-patha，業的道路）。由此應該知道，實際上沒有外在的色法（Rupa，物質），只有內在的識（Vijnana，意識）變化顯現出類似色法的現象。
問：不相應行法（Citta-viprayukta-samskara，與心不相應的行法）是真實存在的嗎？
答：唯識論說，不相應行法也不是真實存在的。為什麼呢？因為『得』（Prapti，獲得）和『非得』（Aprapti，未獲得）等，不像色法、心法（Citta，心）以及各種心所法（Caitasika，心所）那樣，可以找到它們的體相。它們也不是不同於色法、心法以及各種心所法，可以找到它們的作用。因此可知，它們肯定不是真實存在的。只是依據色法等的分位而假立的。這肯定不是不同於色法、心法和心所法的實體和作用。
問：二無心定（Dve acittaka-samapattis，兩種無心定，即無想定和滅盡定）和無想異熟（Asanjnika-vipaka，無想果報）應該不同於色法、心法等，具有真實的自性。如果沒有真實的自性，應該不能夠遮止心和心所法，使它們不現起。
答：唯識論說，如果在無心位有另外真實的法，不同於色法、心法等，能夠遮止心，稱為『無心定』（Acittaka-samapatti，無心定），那麼在沒有色法的時候，應該有另外真實的法，不同於色法、心法等，能夠阻礙色法，稱為『無色定』（Arupa-samapatti，無色定）。既然那樣的情況不存在，那麼這種情況怎麼可能存在呢？而且，遮止和阻礙心，何須真實的法？就像堤壩等，假的也能遮止。也就是說，修定時，對於定的加行，厭惡粗大的、動搖的心和心所，因此發起殊勝的期愿，遮止心和心所。念頭中的心和心所，漸漸變細變微，在非常微細的心的時候，熏習異熟識（Vipaka-vijnana，異熟識），形成極其增上的厭惡心等的種子。由此損害和降伏心等的種子，所以粗大的、動搖的心等暫時不現行。依據這種分位，假立二定。這種種子是善的，所以定也稱為善。無想定（Asanjni-samapatti，無想定）之前，爲了求得無想的果報，所熏習成的種子，招感那樣的異熟識。依靠它，粗大的、動搖的想等不行。對於這種分位，假立無想。依據異熟而建立，得到異熟的名稱。所以這三種法，也不是真實存在的。
問：世間依據想（Samjna，想）建立，有為法（Samskrta-dharma，有為法）都是虛假的。俗諦（Samvrti-satya，世俗諦）從識的施設作為，無體的法門都是虛偽的。且如聖教（Arya-sasana，聖教），文句能夠詮釋。
【English Translation】 English version: Thoughts wander and dwell, hence it is the Vipaka (異熟, result of actions) that produces the fruits of suffering and joy, therefore it is also called 'Marga' (道, path). Or, bodily and verbal expressions, due to different initiations, can be hypothetically called 'Karma' (業, action). Because of what is performed by thought, it is called 'Karma-patha' (業道, path of action). From this, it should be known that there is actually no external Rupa (色, form), only the internal Vijnana (識, consciousness) transforms and appears like Rupa.
Question: Are Citta-viprayukta-samskaras (不相應行, non-associated formations) truly existent?
Answer: The Vijnaptimatrata-siddhi (識論, Treatise on Consciousness-only) says that Citta-viprayukta-samskaras are also not truly existent. Why? Because 'Prapti' (得, attainment) and 'Aprapti' (非得, non-attainment), etc., are not like Rupa, Citta (心, mind), and various Caitasikas (心所, mental factors), whose substance and characteristics can be found. They are also not different from Rupa, Citta, and various Caitasikas, whose functions can be found. Therefore, it can be known that they are definitely not truly existent. They are only hypothetically established based on the divisions of Rupa, etc. This is definitely not the substance and function different from Rupa, Citta, and Caitasikas.
Question: The Dve acittaka-samapattis (二無心定, two mindlessness attainments, i.e., Asanjni-samapatti and Nirodha-samapatti) and Asanjnika-vipaka (無想異熟, result of non-perception) should be different from Rupa, Citta, etc., and have true self-nature. If they do not have true self-nature, they should not be able to prevent Citta and Caitasikas from arising.
Answer: The Vijnaptimatrata-siddhi says that if there is another real Dharma (法, teaching) in the state of mindlessness, different from Rupa, Citta, etc., that can prevent the mind, called 'Acittaka-samapatti' (無心定, mindlessness attainment), then when there is no Rupa, there should be another real Dharma, different from Rupa, Citta, etc., that can hinder Rupa, called 'Arupa-samapatti' (無色定, formless attainment). Since that situation does not exist, how can this situation exist? Moreover, what need is there for a real Dharma to prevent and hinder the mind? Just like dikes, etc., the false can also prevent. That is to say, when practicing Samadhi (定, concentration), for the preparatory practices of Samadhi, one detests the coarse and moving mind and mental factors, therefore one initiates a supreme aspiration to prevent the mind and mental factors. The mind and mental factors in the thought gradually become finer and more subtle. At the time of a very subtle mind, it perfumes the Vipaka-vijnana (異熟識, result consciousness), forming extremely enhanced seeds of detesting the mind, etc. Because of this, the seeds of harming and subduing the mind, etc., the coarse and moving mind, etc., temporarily do not manifest. Based on this division, the two Samadhis are hypothetically established. This seed is good, so the Samadhi is also called good. Before the Asanjni-samapatti (無想定, non-perception attainment), in order to seek the result of non-perception, the seeds that are perfumed cause that Vipaka-vijnana. Relying on it, the coarse and moving Samjna (想, perception), etc., do not function. For this division, non-perception is hypothetically established. Established based on Vipaka, it obtains the name of Vipaka. Therefore, these three Dharmas are also not truly existent.
Question: The world is established based on Samjna (想, perception), and all Samskrta-dharmas (有為法, conditioned dharmas) are false. The Samvrti-satya (俗諦, conventional truth) is from the establishment and action of consciousness, and the gates of non-substance are all false. Moreover, the Arya-sasana (聖教, noble teachings), the sentences and phrases can explain.
。乃廣長舌相之所宣。妙觀察智之所演。云何俱稱不實。咸是虛耶。
答。諸聖演教談詮。是依世俗文字。所以佛告三乘學者。只令依義不依語。權藉教以明心。是以文字俱無自性。亦從識變。廣百門論云。然諸世間。隨自心變。謂有眾字和合為名。復謂眾名和合為句。謂此名句。能有所詮。能詮所詮。皆自心變。諸心所變。情有理無。聖者于中。如實知見。云何知見。謂彼法。皆是愚夫虛妄識心分別所作。假而非實。俗有真無。隨順世間。權說為有。
問。音聲可聞。色塵有對。可言心變。只如時法無相。應為實有。
答。有相尚空。無相何有。時亦無體。延促由心。以始從一念。終成於劫。念若不起。時劫本空。但有初中后等時量。皆是唯識之時。廣百論破時品云。複次是則一切若假若實。皆依世俗假相施設。云何汝等。定執諸法。皆是實體。
難。若一切法。皆非實有。如何現前分明可見。
答。映象水月。乾闥婆城。夢境幻事。第二月等。分明可見。豈實有耶。世間所見。皆無有實。云何以現證法是真。覺時所見。一切非真。是識所緣。如夢所見。夢心所見。決定非真。亂識所緣。如第二月。如是雖無真實法體。而能為境生現見心。因斯展轉。發生憶念。前後俱緣。非真有境
【現代漢語翻譯】 現代漢語譯本： 問：既然是廣長舌相（Buddha's perfect speech）所宣說，妙觀察智（Discriminating Wisdom）所闡演，為什麼都說是虛假的，都是虛妄的呢？ 答：諸位聖人演說教義，都是依據世俗的文字。所以佛告訴三乘（Three Vehicles）的學者，只應依據義理而不應執著于言語，權且藉助教義來明白心性。因此，文字都沒有自性，也是從識（consciousness）轉變而來。《廣百門論》說：『然而世間，隨著各自的心識轉變，認為有眾多文字和合成為名稱，又認為眾多名稱和合成為語句，認為這些名稱語句能夠有所詮釋。能詮釋的和所詮釋的，都是自心轉變而來。』這些心識所轉變的，在情理上存在，但在真理上並不存在。聖者對於這些，如實地知見。如何知見呢？就是說那些法，都是愚夫虛妄的識心分別所造作，是虛假的而不是真實的，在世俗上存在，在真理上並不存在。隨順世間，權且說是存在。 問：聲音可以聽聞，色塵（form）有對礙，可以說是由心轉變而來。但是時間沒有形相，應當是真實存在的吧？ 答：有形相的尚且是空，沒有形相的又怎麼會有呢？時間也沒有實體，長短快慢由心而定。從一念開始，最終成為劫（kalpa），如果念頭不生起，時間長短本來就是空的。只有初、中、后等時間量，都是唯識（consciousness-only）所顯現的時間。《廣百論》破時品說：『再說，一切無論是虛假的還是真實的，都是依據世俗的假相而施設的。為什麼你們一定要執著諸法都是實體呢？』 難：如果一切法都不是真實存在的，為什麼現在眼前分明可見呢？ 答：如同鏡中的影像、水中的月亮、乾闥婆城（Gandharva city）、夢境幻事、第二個月亮等等，分明可見，難道是真實存在的嗎？世間所見，都沒有真實。為什麼用現在所見的來證明法是真實的呢？覺悟時所見，一切都不是真實的，是識所緣的境界，如同夢中所見。夢心所見，決定不是真實的。亂識所緣的境界，如同第二個月亮。這樣，雖然沒有真實的法體，卻能作為境界生起現見的心理，因此輾轉發生憶念，前後都緣于非真實的境界。
【English Translation】 English version: Question: Since it is proclaimed by the Wide and Long Tongue Mark (Buddha's perfect speech) and expounded by the Wonderful Observing Wisdom (Discriminating Wisdom), why are they both said to be unreal and all illusory? Answer: All sages expound teachings based on conventional language. Therefore, the Buddha told the learners of the Three Vehicles that they should rely on the meaning and not on the words, temporarily using the teachings to understand the mind. Thus, words have no self-nature and are also transformed from consciousness. The Guang Bai Men Lun (Treatise on the Hundred Gates to Enlightenment) says: 'However, the world, according to its own mind's transformations, believes that many words combine to form names, and that many names combine to form sentences, believing that these names and sentences can explain something. What can be explained and what is explained are all transformations of one's own mind.' These transformations of the mind exist in sentiment but not in truth. Sages have true knowledge and insight into these. How do they know and see? It means that those dharmas are all created by the deluded and false discriminating mind of foolish people, which are false and not real, existing in convention but not in truth. In accordance with the world, they are temporarily said to exist. Question: Sounds can be heard, and form has resistance, so it can be said to be transformed by the mind. But time has no form, so it should be real, right? Answer: Even what has form is empty, so how can what has no form exist? Time also has no substance; its length and speed are determined by the mind. Starting from a single thought, it eventually becomes a kalpa. If thoughts do not arise, the length of time is originally empty. There are only measures of time such as beginning, middle, and end, which are all time manifested by consciousness-only. The Guang Bai Lun, in the chapter on refuting time, says: 'Furthermore, everything, whether false or real, is established based on conventional appearances. Why must you insist that all dharmas are real entities?' Objection: If all dharmas are not real, why are they clearly visible before our eyes? Answer: Like images in a mirror, the moon in water, a Gandharva city (Gandharva city), dream illusions, a second moon, etc., they are clearly visible, but are they really real? What is seen in the world has no reality. Why use what is seen now to prove that the Dharma is real? What is seen when awakened is not real, it is the object of consciousness, like what is seen in a dream. What is seen by the dreaming mind is definitely not real. The object of confused consciousness is like a second moon. Thus, although there is no real dharma substance, it can serve as an object to generate the mind of present seeing, and thus, memories arise in turn, with both past and future clinging to unreal objects.
。是故不可以生憶念。證法是真。法既非真。時如何實。
難。若緣妄境。生於倒見。境可是虛。見應是實。
答。境既是虛。見云何實。如在夢中。謂眼等識。緣色等境。覺時知彼二事俱無。妄境倒心。亦復如是。愚夫謂有。聖者知無。
難。有倒心境。二種皆虛。無倒境心。俱應是實。
答。世俗可爾。勝義不然。以勝義中心言絕故。若於勝義心言絕者。云何數說心境是虛。為破實執。故且言虛。實執若除。虛亦不有。若實若虛。皆為遣執。依世俗說。非就勝義。勝義諦言。亦是假立。為翻世俗。非有定詮。
難。現見心境。可言是無。憶念境心。云何非有。
答。現見尚無。憶念豈有。
難。若一切法。都非實有。如何世間現造善惡。若無善惡。苦樂亦無。是則撥無一切因果。若撥無因果。則無邪見。豈不怖此邪見罪耶。
答。奇哉世間。愚癡難悟。唯知怖罪。不識罪因。一切善惡。苦樂因果。並世俗有。勝義中無。我依勝義。言不可得。不撥世俗。何成邪見。於世俗中。執勝義有。不稱正理。是為邪見。今於此中。為破時執。略說諸法。俗有真無。又古釋云。凡如來三時說法。或云一時。三世十世等時。皆從能變心生。外無三世之境。離自心外。諸法無體
【現代漢語翻譯】 現代漢語譯本： 因此，不可以產生憶念。如果證得的法是真實的，那麼法本身就不是真實的，時間又怎麼能是真實的呢？
提問：如果緣于虛妄的境界，產生顛倒的見解，境界可以是虛假的，但見解應該是真實的。
回答：境界既然是虛假的，見解又怎麼能是真實的呢？就像在夢中，認為眼等識（眼識等）緣於色等境（顏色等境界），醒來時才知道這兩者都是不存在的。虛妄的境界和顛倒的心，也是如此。愚昧的人認為存在，聖者知道不存在。
提問：有顛倒的心和境界，這兩種都是虛假的；沒有顛倒的境界和心，就都應該是真實的。
回答：在世俗的層面可以這樣說，但在勝義（究竟真理）的層面則不然。因為在勝義的層面，心和言語都是斷絕的。如果對於勝義的層面，心和言語都是斷絕的，為什麼還要多次說心和境界是虛假的呢？爲了破除對真實的執著，所以才暫且說它是虛假的。如果對真實的執著被去除，虛假也不存在了。無論是真實還是虛假，都是爲了去除執著。這是依據世俗的層面來說的，不是就勝義的層面來說的。勝義諦（究竟真理）的言語，也是假立的，爲了推翻世俗的觀念，而不是有固定的詮釋。
提問：現在看見的心和境界，可以說是不存在的；但憶念中的境界和心，怎麼能說不存在呢？
回答：現在看見的尚且不存在，憶念中的又怎麼會存在呢？
提問：如果一切法（一切事物）都不是真實存在的，那麼世間現在所造的善惡又怎麼解釋？如果沒有善惡，苦樂也就沒有了。這豈不是否定了一切因果嗎？如果否定了因果，就沒有邪見了。難道不害怕這種邪見的罪過嗎？
回答：真是奇怪啊，世間的人愚癡難以醒悟，只知道害怕罪過，卻不認識罪過的原因。一切善惡、苦樂、因果，都是在世俗的層面存在的，在勝義的層面是不存在的。我是依據勝義的層面，說這些是不可得的，並沒有否定世俗的層面，怎麼能說是邪見呢？在世俗的層面，執著于勝義的存在，是不符合正理的，這就是邪見。現在在這裡，爲了破除對時間的執著，簡略地說諸法在世俗的層面是存在的，在勝義的層面是不存在的。還有古代的解釋說，凡是如來（佛）在三個時段說法，或者說一個時段，三世（過去、現在、未來）、十世等時間，都是從能變的心產生的，外面沒有三世的境界。離開自己的心之外，諸法沒有自體。
【English Translation】 English version: Therefore, one should not give rise to recollection. If the Dharma that is realized is true, then the Dharma itself is not true. How then can time be real?
Objection: If one relies on a deluded realm and gives rise to inverted views, the realm may be false, but the view should be real.
Answer: Since the realm is false, how can the view be real? It is like in a dream, thinking that the eye consciousness (eye consciousness, etc.) perceives forms (colors, etc.). When one awakens, one knows that both are non-existent. Deluded realms and inverted minds are also like this. Foolish people think they exist, while sages know they do not.
Objection: Having inverted mind and realm, both are false; lacking inverted realm and mind, both should be real.
Answer: That may be so in the conventional sense, but not in the ultimate sense (paramārtha). Because in the ultimate sense, mind and speech are cut off. If in the ultimate sense, mind and speech are cut off, why repeatedly say that mind and realm are false? In order to break the attachment to reality, we temporarily say they are false. If the attachment to reality is removed, falsity also does not exist. Whether real or false, both are for removing attachment. This is according to the conventional level, not according to the ultimate level. The words of ultimate truth (paramārtha-satya) are also provisionally established, to overturn conventional views, not having a fixed interpretation.
Objection: The mind and realm that are presently seen can be said to be non-existent; but how can the mind and realm in recollection be said to be non-existent?
Answer: What is presently seen is already non-existent, how much more so what is recollected?
Objection: If all dharmas (all phenomena) are not truly existent, how can the good and evil that are presently created in the world be explained? If there is no good and evil, there is also no suffering and happiness. Is this not denying all cause and effect? If cause and effect are denied, there is no wrong view. Are you not afraid of the sin of this wrong view?
Answer: How strange! The people of the world are foolish and difficult to awaken, only knowing to fear sin, but not recognizing the cause of sin. All good and evil, suffering and happiness, cause and effect, exist in the conventional sense, but not in the ultimate sense. I rely on the ultimate sense, saying that these are unattainable, not denying the conventional sense. How can that be a wrong view? In the conventional sense, clinging to the existence of the ultimate is not in accordance with right reason, and that is a wrong view. Now here, in order to break the attachment to time, I briefly say that dharmas exist in the conventional sense, but not in the ultimate sense. Furthermore, ancient explanations say that whenever the Tathagata (Buddha) speaks the Dharma in three times, or says one time, the three times (past, present, future), the ten times, etc., all arise from the mind that transforms. Outside, there is no realm of the three times. Apart from one's own mind, dharmas have no self-nature.
。如世尊說彌勒作佛。即聽者于自心上。變作過去相分生起。世尊答云。從今十二年後。必得往生。聽者心上。又變作未來相分而起。能變心。即現在也。此過去時。無其實境。盡從心變。但隨心分限。變起長時短時。是以時因心立。無有定性。因現在。則有過去未來。因延有促。因一念有大劫。若無現在心。何處立過未。西域記第七云。昔有隱士。結廬屏跡。博習技藝。究極神理。能使瓦礫成寶。人畜變形。但未能馭風雲。陪仙駕。閱圖考古。更求仙法。遂得求仙方云。將欲求仙當築壇場。命一烈士。按長劍。立壇隅。屏息絕言。自昏達曙。求仙者。壇中而坐。按長劍。誦神咒。收視返聽。達曙登仙。既得此方。數年之間求烈士不得。后遇一人。先為人傭力。艱辛五載。一旦違失。遂被笞辱。又無所得。悲號巡路。隱士見命數加優贈。烈士欲求報效。隱士曰。我彌歷多年。幸而遇會。奇貌應圖。非有他故。愿一旦不語耳。烈士曰。死尚不辭。何況不語。於是隱士。立壇受仙。依事行之。日暮之後。各思其事。隱者誦咒。烈士按劍。俟將曉矣。烈士忽然大叫。時空中火下。煙焰云蒸。穩士疾引此人。入池避難。問曰。誡子無聲。何乃驚叫。烈士曰。受命之後。至夜昏然若夢。見昔所事主人。躬來至傍。感厚恩而不語。
【現代漢語翻譯】 現代漢語譯本 如世尊說彌勒（Maitreya，未來佛）作佛，聽者便在自己的心中，變現出過去景象的片段生起。世尊回答說：『從今往後十二年，你必定能夠往生。』聽者心中，又變現出未來景象的片段而生起。能夠變現的心，就是現在的心。這所謂的過去，並沒有真實的境界，完全是從心變現而來。只是隨著心的分別和界限，變現出長時或短時。因此，時間是因心而建立，沒有固定的性質。因為有現在，所以有過去和未來；因為有延伸，所以有短促；因為有一念，所以有大劫。如果沒有現在的心，又在哪裡建立過去和未來呢？ 《西域記》第七卷記載：過去有一位隱士，結廬隱居，廣泛學習技藝，深入研究神理，能夠使瓦礫變成寶物，使人或動物改變形貌，只是不能駕馭風雲，陪伴仙人。他查閱圖籍，考證古代文獻，進一步尋求成仙的方法。於是得到一個求仙的方子，上面說：『想要求仙，應當構築壇場，命令一位烈士，手按長劍，站在壇的角落，屏住呼吸，不說話，從黃昏到黎明。求仙的人，坐在壇中，手按長劍，誦唸神咒，收斂視線，集中聽覺，直到黎明就能登仙。』 得到這個方子后，幾年之間都找不到烈士。後來遇到一個人，先前替人做工，辛辛苦苦幹了五年，有一天違背了主人的意願，於是被鞭打侮辱，又一無所得，悲傷地在路上走。隱士看見他，認為他的命數與自己相合，便優厚地贈送他財物。烈士想要報答他的恩情。隱士說：『我經歷多年，幸運地遇到了你，你的奇特相貌與圖上的描述相符，沒有其他原因，只希望你能有一天不說話罷了。』烈士說：『死尚且不推辭，何況是不說話呢？』 於是隱士構築壇場，接受仙法，按照方子上的事情去做。日暮之後，各自想著自己的事情。隱士誦唸咒語，烈士手按長劍，等待天亮。將要天亮的時候，烈士忽然大叫起來。當時空中降下火，煙霧火焰蒸騰。隱士趕緊拉著這個人，進入池塘避難。隱士問道：『告誡你不要出聲，為什麼卻驚叫呢？』烈士說：『接受命令之後，到了夜晚昏昏沉沉，好像做夢一樣，看見以前所侍奉的主人，親自來到我的身旁，我感念他的深厚恩情，所以忍不住說了話。』
【English Translation】 English version As the World-Honored One (世尊, Shìzūn) spoke of Maitreya (彌勒, Mílè, the future Buddha) becoming a Buddha, the listener, in their own mind, would generate fragments of past scenes. The World-Honored One replied, 'From now, after twelve years, you will certainly be reborn in the Pure Land.' In the listener's mind, fragments of future scenes would also arise. The mind that can transform is the present mind. This so-called past has no real existence; it is entirely transformed from the mind. It merely transforms into long or short durations according to the mind's distinctions and limitations. Therefore, time is established by the mind and has no fixed nature. Because there is the present, there is the past and the future; because there is extension, there is brevity; because there is one thought, there is a great kalpa (劫, jié, an aeon). If there were no present mind, where would the past and future be established? The seventh volume of the Western Regions Records (西域記, Xīyùjì) states: In the past, there was a hermit who lived in seclusion, widely studying skills and deeply investigating divine principles. He could turn rubble into treasure and transform the appearances of people and animals, but he could not control the wind and clouds or accompany immortals. He consulted maps and examined ancient documents, further seeking methods to become an immortal. He then obtained a formula for seeking immortality, which said: 'To seek immortality, one should construct an altar and command a brave warrior to hold a long sword, stand in the corner of the altar, hold their breath, and not speak from dusk until dawn. The seeker of immortality should sit in the altar, hold a long sword, recite divine mantras, collect their vision, and concentrate their hearing until dawn, and then they will ascend to immortality.' After obtaining this formula, he could not find a brave warrior for several years. Later, he met a person who had previously worked for someone, toiling hard for five years. One day, he disobeyed his master's wishes and was whipped and humiliated, gaining nothing. He walked along the road in sorrow. The hermit saw him and, believing his fate aligned with his own, generously gifted him with wealth. The warrior wished to repay his kindness. The hermit said, 'I have been searching for many years and am fortunate to have met you. Your unique appearance matches the description in the diagram. There is no other reason; I only hope that you can remain silent for one day.' The warrior said, 'I would not refuse death, let alone silence.' So the hermit constructed an altar, received the immortal method, and followed the instructions on the formula. After dusk, each thought about their own affairs. The hermit recited mantras, and the warrior held the long sword, waiting for dawn. As dawn approached, the warrior suddenly shouted loudly. At that moment, fire descended from the sky, and smoke and flames billowed. The hermit quickly pulled this person into a pond to take refuge. The hermit asked, 'I warned you not to make a sound, why did you shout?' The warrior said, 'After receiving the command, I became drowsy at night, as if in a dream. I saw the master I had previously served come to my side in person. I was grateful for his deep kindness, so I couldn't help but speak.'
被打震怒。而見致害。遂見託生南印土大婆羅門家。受生。乃至出胎。苦厄備受。荷恩不語。洎乎受冠生子。每念前恩思而不語。闔家親戚。咸見怪矣。年過六十。而有一子。其妻謂曰。汝若不語。我殺汝子。我自懷念。今已隔生。唯有一子寧忍令殺。因止其妻。遂發此言。隱士曰。我之過也。被魔所嬈。烈士感激其事。忿恚而死。故知睡夢與覺。所見唯心。延促之時。不離一念。故引夢時。以明覺位。又法華經安樂行品。夢入銅輪。成道度生。經無量時。唯只一夜夢心。所以無性攝論頌云。處夢謂經年。覺乃須臾頃。故時雖無量。攝在一剎那。可證聽者心上。自變長短二時。實唯現在心心所也。故義海云。如見塵時。是一念心所現。此一念心之時。全是百千大劫成。何以故。百千大劫。本由一念方成。大劫既相由成立。俱無體性。乃至遠近世界。佛及眾生。三世一切事物。莫不於一念中現。何以故。一切事法。依心而現。念既無礙。法亦隨融。是故一念。即見三世事物顯然。所以華嚴經頌云。一念普觀無量劫。無去無來亦無住。如是了知三世事。超諸方便成十力。又頌云。始從一念終成劫。悉從眾生心想生。一切剎海劫無邊。以一方便皆清凈。又頌云。或從心海生。隨心所解住。如幻無處所。一切是分別。故知橫收
【現代漢語翻譯】 現代漢語譯本 因被打而震怒，以至於遭受傷害，於是就投生到南印度一個大的婆羅門家庭。從受孕到出生，各種苦難都經歷遍了，（因為記得）前世的恩情所以不說話。等到舉行冠禮生子儀式的時候，他常常思念前世的恩情卻不說話，全家人都覺得奇怪。六十年過去了，他有了一個兒子，他的妻子說：『你如果再不說話，我就殺了你的兒子。』他心裡想，現在已經隔了一世，只有一個兒子，怎麼忍心讓他被殺呢？於是制止了他的妻子，這才說了話。隱士說：『這是我的過錯啊，被魔所迷惑了。』（那個）烈士因為感激這件事，憤恨而死。所以要知道，睡夢和清醒時所見到的，都只是心（的顯現）。時間的長短，都離不開一念（之間）。所以引用夢境的例子，是爲了說明覺悟的境界。還有《法華經·安樂行品》中說，夢中進入銅輪，成就佛道，度化眾生，經歷了無量的時間，其實只是一夜夢中的心（的顯現）。所以《無性攝論》的偈頌說：『在夢中覺得經過了很多年，醒來卻只是須臾之間。』所以時間雖然是無量的，卻可以收攝在一剎那。可以證明聽法者心中，自己變現出長短兩種時間，實際上都只是現在的剎那生滅的心和心所（的顯現）啊。所以《義海》中說：『就像見到塵境的時候，是這一念心所顯現的。』這一念心的時間，完全是由百千大劫組成的。為什麼呢？百千大劫，本來就是由一念才形成的。大劫既然是相互依存而成立的，就都沒有自體的體性。乃至遠近的世界，佛和眾生，過去、現在、未來三世的一切事物，沒有不在一念中顯現的。為什麼呢？一切事法，都是依心而顯現的，念既然沒有障礙，法也隨之融合。所以一念，就能見到三世的事物清清楚楚。所以《華嚴經》的偈頌說：『一念普遍觀照無量劫，沒有過去，沒有未來，也沒有停留。像這樣瞭解過去、現在、未來三世事，超越各種方便法門成就十力。』又說：『開始從一念最終形成劫，全部是從眾生的心念想像中產生。一切剎土、大海、劫數無邊無際，用一種方便法門都能清凈。』又說：『或者從心海產生，隨著心所理解的而安住。就像幻化一樣沒有固定的處所，一切都是分別。』所以要知道，橫向收攝
【English Translation】 English version He was enraged by the beating, which led to harm, and consequently, he was reborn into a large Brahmin family in South India. From conception to birth, he endured all kinds of suffering, but he remained silent out of gratitude for the kindness (he received in his previous life). When the time came for the ceremony of crowning and having a child, he often thought of the kindness he had received in his previous life but remained silent, which puzzled his entire family. Sixty years passed, and he had a son. His wife said, 'If you don't speak, I will kill your son.' He thought to himself, 'Now that I have been reborn, I only have one son. How can I bear to let him be killed?' So he stopped his wife and then spoke. The hermit said, 'This is my fault, I was deluded by Mara (demon).' The martyr died resentfully because he was grateful for this matter. Therefore, one should know that what is seen in dreams and in wakefulness is only the manifestation of the mind. The length of time cannot be separated from a single thought. Therefore, the example of dreams is used to illustrate the state of enlightenment. Furthermore, in the 'Chapter on Peaceful Practices' of the Lotus Sutra, it says that in a dream, one enters a copper wheel, attains Buddhahood, and liberates sentient beings, experiencing immeasurable time, but it is actually only the manifestation of the mind in a single night's dream. Therefore, the verse in the Treatise on the Absence of Intrinsic Nature says: 'In a dream, one thinks years have passed, but upon awakening, it is only a moment.' Therefore, although time is immeasurable, it can be contained in a single instant. It can be proven that in the listener's mind, one's own mind transforms into long and short periods of time, but in reality, they are only the momentary arising and ceasing of the present mind and mental factors. Therefore, the Ocean of Meaning says: 'Just like when seeing a dust mote, it is the manifestation of this one thought.' The time of this one thought is entirely composed of hundreds of thousands of great kalpas (aeons). Why? Hundreds of thousands of great kalpas are originally formed by a single thought. Since great kalpas are established by mutual dependence, they have no intrinsic nature. Even the worlds near and far, the Buddhas and sentient beings, and all things of the past, present, and future, all appear in a single thought. Why? All phenomena appear dependent on the mind. Since thought is unobstructed, the phenomena also merge accordingly. Therefore, in a single thought, one can clearly see the things of the three times (past, present, and future). Therefore, the verse in the Avatamsaka Sutra says: 'In a single thought, one universally contemplates immeasurable kalpas, there is no going, no coming, and no abiding. Understanding the affairs of the three times in this way, one transcends all expedient means and attains the ten powers.' It also says: 'Beginning from a single thought, one ultimately forms a kalpa, all arising from the thoughts and imaginations of sentient beings. All Buddha-lands, oceans, and kalpas are boundless, but all can be purified with one expedient means.' It also says: 'Or arising from the ocean of mind, abiding according to what the mind understands. Like an illusion without a fixed place, everything is discrimination.' Therefore, one should know that horizontally gathering
剎海。豎徹僧祇。皆一念心。前後際斷。既無大小之剎。亦無延促之時。以一方便唯心之門。令眾生界悉皆清凈。何者。以知境唯妄識分別。則不起心。以心不起故。則妄境不現。妄境不現。垢凈之法無依粗想不生。長短之時自絕。若教中所說劫量延促。皆是善巧逗機方便。或為怯弱眾生。說成佛只在剎那。或為懈怠眾生。說須經阿僧祇劫。若成佛之旨。一際無差。延促之詮。盡歸權智。又古釋云。一方便者。即了唯心也。一念與劫。並由想心。心想不生。長短安在。非長非短。是謂清凈。不壞於相。則劫海無邊。故知一切諸法。皆無自體。悉不堅牢。唯從想生。若執為實。但是顛倒。所以廣博嚴凈經云。文殊師利告阿難言。愚小之人。以日為晝想。無黠慧故。所以者何。若令此晝。是真實者。是常住者。是堅牢者。應有積聚。不應過去。唯應有晝。不應有夜。
問。此三世時。既從心變。於八識內。何識所緣。
答。古釋云。唯意所緣。謂時之一法是假。前五第八俱不能緣。第七又常緣內第八見分為我。兼無分別故。唯第六能緣。又四種意識中。唯明瞭意識不能緣。時是假故。即定中。夢中。獨散。此三俱能緣。若約三境中。是獨影境。
問。不相應行中諸有為法。似有作用。應不離識。如六種
【現代漢語翻譯】 現代漢語譯本： 剎海（Buddha-fields）。豎窮僧祇（asamkhya，無數），皆在一念心。前後際斷，既沒有大小的剎土，也沒有長短的時間。以一方便唯心之門，令眾生界都清凈。為什麼呢？因為知道境界只是虛妄的識所分別，就不起心。因為心不起，虛妄的境界就不顯現。虛妄的境界不顯現，垢凈之法沒有所依，粗糙的念想不生起，長短的時間自然斷絕。如果經教中所說劫量長短，都是善巧方便，爲了適應不同根器的眾生。或者爲了怯弱的眾生，說成佛只在剎那；或者爲了懈怠的眾生，說必須經過阿僧祇劫。如果就成佛的宗旨來說，一際平等沒有差別。長短的詮釋，都歸於權巧的智慧。又有古德解釋說：『一方便』，就是了達唯心。一念與劫，都是由想心所生。心想不生，長短在哪裡呢？非長非短，這就叫做清凈。不壞於相，則劫海無邊。所以知道一切諸法，都沒有自體，都不堅固，唯從想生。如果執著為實有，只是顛倒。所以《廣博嚴凈經》說：文殊師利菩薩告訴阿難尊者說：『愚昧無知的人，以太陽為晝的現象，因為沒有智慧的緣故。』為什麼呢？如果這個晝，是真實的，是常住的，是堅牢的，就應該有積聚，不應該過去，應該只有晝，不應該有夜。 問：這三世的時間，既然是從心變現，在八識之內，是哪個識所緣的呢？ 答：古德解釋說：唯有意識所緣。所謂時間這一法是假的，前五識和第八識都不能緣。第七識又常常緣內在的第八識的見分作為我，而且沒有分別，所以只有第六識能夠緣。又在四種意識中，只有明瞭意識不能緣，因為時間是假的。即定中、夢中、獨散，這三種都能緣。如果從三境來說，是獨影境。 問：不相應行中的諸有為法，好像有作用，應該不離識，比如六種。
【English Translation】 English version: Kshatra-samudra (Buddha-fields). Stretching vertically through asamkhya (countless eons), all are within a single thought-moment. The beginning and end are severed. There are neither large nor small Buddha-fields, nor long nor short periods of time. Using the single expedient door of Mind-Only, all sentient beings are purified. Why? Because knowing that realms are merely discriminations of deluded consciousness, one does not give rise to thoughts. Because thoughts do not arise, deluded realms do not appear. When deluded realms do not appear, defiled and pure dharmas have no basis, coarse thoughts do not arise, and long and short periods of time naturally cease. If the kalpas (aeons) spoken of in the teachings are long or short, these are all skillful means and expedient devices to suit different capacities. Sometimes, for timid beings, it is said that becoming a Buddha is only in a moment; sometimes, for lazy beings, it is said that it requires asamkhya kalpas. If we consider the essence of becoming a Buddha, the boundary is undifferentiated. The explanations of long and short all belong to expedient wisdom. Furthermore, an ancient commentary says: 'The single expedient' is understanding Mind-Only. A single thought and a kalpa both arise from the thinking mind. When the thinking mind does not arise, where are long and short? Neither long nor short, this is called purity. Not destroying the characteristics, then the kalpa-ocean is boundless. Therefore, know that all dharmas have no self-nature, and are not firm or stable, but arise solely from thought. If one clings to them as real, it is merely delusion. Therefore, the Vimalakirti Nirdesa Sutra says: Manjushri (Bodhisattva of Wisdom) told Ananda (Buddha's disciple): 'Foolish and ignorant people think of the sun as the phenomenon of daytime, because they lack wisdom.' Why? If this daytime were real, permanent, and firm, it should be accumulated and not pass away; there should only be daytime and no night. Question: Since the time of the three periods (past, present, future) is transformed from the mind, which of the eight consciousnesses does it relate to? Answer: An ancient commentary says: Only the mano-consciousness (sixth consciousness) relates to it. The dharma of time is false; the first five consciousnesses and the eighth consciousness cannot relate to it. The seventh consciousness always relates to the internal seeing-portion of the eighth consciousness as 'I', and it lacks discrimination. Therefore, only the sixth consciousness can relate to it. Furthermore, among the four types of consciousness, only the clear consciousness cannot relate to it, because time is false. That is, in samadhi (meditative absorption), in dreams, and in a state of distraction, all three can relate to it. If we consider the three realms, it is the realm of solitary shadows. Question: The conditioned dharmas in non-associated formations seem to have functions and should not be separate from consciousness, such as the six types.
無為。無有作用。應離色心等有其實性。
答。有無之法。皆依識變。虛空等五無為。皆依妄識所變。真如無為。是凈識之性。亦不離識。乃至有無真假。一切性相。離真唯識性。更無所有。
宗鏡錄卷第六十八
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第六十九
慧日永明寺主智覺禪師延壽集
夫覺王隨順世法曲徇機宜。欲顯無相之門。先明有相之理。因方便而開真實。假有作而證無生。非稱本懷。但施密意。於四俗諦中。立第二隨事差別諦。說三科法門。謂蘊處界等。今欲會有歸空。應當先立后破。須知窟穴。方可傾巢。只如五蘊初科。四大元始。以何為義。
答。蘊者。藏也。亦云五陰。陰者。覆也。即蘊藏妄種。覆蔽真心。雜集論云。蘊者。積聚義。又荷雜染擔故名為蘊。如肩荷擔。此約俗諦所釋。若論真諦。無一法可聚。以各無自體。亦無作用。故楞伽經云。佛告大慧。當善四大造色。云何菩薩善四大造色。大慧。菩薩摩訶薩。作是學。彼真諦者。四大不生。于彼四大不生。作如是觀察。觀察已竟。名相妄想分劑。自心現分劑。乃至大慧。彼四大種。云何生造色。謂津潤妄想大種。生內外水界。堪
【現代漢語翻譯】 現代漢語譯本 無為（Asamskrita）：沒有作為，不具有作用。應該遠離色心等具有真實自性的事物。
回答：有和無的法，都依賴於識的變化。虛空等五種無為法，都依賴於虛妄的識所變現。真如無為，是清凈識的本性，也不離於識。乃至有無、真假，一切的體性和現象，離開真如唯識的本性，就什麼都沒有。
《宗鏡錄》卷第六十八
戊申年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第六十九
慧日永明寺住持智覺禪師延壽 輯
覺王（覺悟之王，指佛陀）隨順世間法，委婉地順應眾生的根機和意願。想要顯明無相之門，先闡明有相的道理。通過方便法門而開啟真實，藉由有為的造作而證得無生。這並非完全表達佛陀的本懷，只是施設秘密的意圖。在四俗諦中，建立第二隨事差別諦。宣說三科法門，即蘊、處、界等。現在想要會歸於空性，應當先建立后破除。必須先知道窟穴所在，才可以傾覆整個巢穴。就如五蘊（Panca-skandha）最初一科，四大（四大元素）是萬物的本源，以什麼作為它的意義呢？
回答：蘊，是蘊藏的意思，也叫做五陰。陰，是覆蓋的意思，也就是蘊藏虛妄的種子，覆蓋遮蔽真實的真心。《雜集論》中說：蘊，是積聚的意思。又因為負載雜染的重擔，所以叫做蘊，就像肩膀扛著重擔一樣。這是從俗諦的角度來解釋的。如果從真諦的角度來說，沒有一法可以積聚，因為每一法都沒有它自身的體性，也沒有作用。所以《楞伽經》中說：佛告訴大慧（Mahamati）：應當善於觀察四大所造的色。什麼是菩薩善於觀察四大所造的色呢？大慧，菩薩摩訶薩，這樣學習：對於真諦來說，四大是不生的。對於四大不生，作這樣的觀察。觀察完畢，名相、妄想、分劑，自心現的分劑。乃至大慧，這四大種，是如何生起所造的色呢？就是津潤的妄想大種，生起內外水界，能夠...
【English Translation】 English version Asamskrita (Unconditioned). Without action. One should be apart from things like form and mind that have real existence.
Answer: The laws of existence and non-existence both rely on the transformation of consciousness. The five unconditioned dharmas such as space all rely on the transformation of deluded consciousness. True Thusness (Tathata) as the unconditioned is the nature of pure consciousness, and it is also inseparable from consciousness. Even existence and non-existence, truth and falsehood, all natures and appearances, apart from the nature of True Thusness-Consciousness-Only, there is nothing else.
Zong Jing Lu, Scroll 68
Engraved by the Grand Supervisor of the Great Treasury in the year of Wushen Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Scroll 69
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple
The Awakened King (Buddha) complies with worldly dharmas and subtly accommodates beings' capacities. Wishing to reveal the gate of no-form, he first elucidates the principle of form. Through expedient means, he opens up the real; through conditioned actions, he realizes no-birth. This does not fully express the Buddha's original intention, but merely applies secret intentions. Within the four mundane truths, he establishes the second truth of differentiation according to circumstances. He speaks of the three categories of dharma, namely the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements). Now, wishing to converge and return to emptiness, one should first establish and then negate. One must know the location of the den before one can overturn the entire nest. Just as with the initial category of the five skandhas (Panca-skandha), the four great elements (四大元素) are the origin of all things, what is their meaning?
Answer: Skandha means 'to store' or 'to conceal'. It is also called the five aggregates (五陰). '陰' (yin) means 'to cover', that is, to store deluded seeds and cover and obscure the true mind. The Samucchaya-samgraha says: 'Skandha means accumulation.' Also, because it carries the burden of defilement, it is called skandha, like a shoulder carrying a burden. This is explained from the perspective of mundane truth. If we speak from the perspective of ultimate truth, there is no dharma that can be accumulated, because each dharma has no self-nature and no function. Therefore, the Lankavatara Sutra says: 'The Buddha told Mahamati (大慧): One should be skilled in observing the forms created by the four great elements.' What is it that a Bodhisattva is skilled in observing the forms created by the four great elements? Mahamati, a Bodhisattva-Mahasattva, learns thus: With regard to ultimate truth, the four great elements are unborn. Regarding the unborn nature of the four great elements, one makes such observations. Having completed the observation, names, appearances, delusions, divisions, and the divisions manifested by one's own mind. And so, Mahamati, how do these four great elements give rise to created forms? It is the great element of moisture-related delusion that gives rise to the inner and outer realms of water, capable of...
能妄想大種。生內外火界。飄動妄想大種。生內外風界。斷截色妄想大種。生內外地界。釋云。堪能妄想者。即計火大堪能成熟萬物之性。斷截色妄想者。即計可斷截性為地大。四大既空。五蘊無主。是以先觀色陰。從四大所造。展轉相因而生。四大中既無主宰。誰能合集以成色乎。以此觀之。色陰即空。色陰既空。四陰何有。善學真諦。第一凈心。不住一相。則無四大可生。故知一切莫非真覺。則一覺一切覺。統括一心無不覺故。外法本無名相。所見分劑。皆唯心量。以般若照五蘊皆空。聚沫之色既虛。水泡之受何有。陽焰之想非實。芭蕉之行唯空。幻識倏爾無依。空大湛然不動。窮四大根本。性相尚無。則六根枝條。影響奚有。身見既不立。妄識又無從。唯一真心。神性獨立。恒沙海藏。無量義門。該括指歸。理窮於此。不出一念。人法俱空。如持地經云。佛言。諸凡夫。于見聞覺知法中。計得識陰。貪著念有。是人貪著見聞覺知法。為識陰所縛。貴其所知。以心意識合系。故馳走往來。所謂從此世。至彼世。從彼世。至此世。皆識陰所縛故。不能如實知識陰。識陰是虛妄不實。顛倒相應。因見聞覺知法起。此中無有實識者。若不能如是實觀。或起善識。或起不善識。或起善不善識。是人常隨識行。不知識所生處
【現代漢語翻譯】 現代漢語譯本 能妄想執著于大種（組成物質世界的元素），產生內外的火界（火的現象）。飄動妄想執著于大種，產生內外的風界（風的現象）。斷截色妄想執著于大種，產生內外的地界（地的現象）。 釋義：『堪能妄想』，是指執著於火大的功能，認為它能成熟萬物。『斷截色妄想』，是指執著于可被斷截的性質，認為是地大。四大（地、水、火、風）既然是空性的，五蘊（色、受、想、行、識）就沒有主宰。因此，首先觀察色陰，它由四大構成，輾轉相因而生。四大中既然沒有主宰，誰能將它們合集而形成色呢？以此觀察，色陰即是空。色陰既然是空，其餘四陰又怎麼會有呢？ 善於學習真諦的人，首先要凈化內心，不執著于任何一種現象。這樣，就不會有四大產生。因此，要知道一切都離不開真覺。一旦覺悟了一個，就覺悟了一切，統攝一心，沒有不覺悟的。外在的法本來就沒有名稱和相狀，所見到的種種差別，都只是內心的顯現。用般若智慧照見五蘊皆空。聚沫般虛幻的色陰既然是虛假的，水泡般的感受又有什麼呢？陽焰般的想法不是真實的，芭蕉樹幹般的行為只是空洞的。幻化的意識倏忽而逝，無所依憑，空大的本體湛然不動。窮究四大根本，其自性和現象尚且不存在，那麼六根（眼、耳、鼻、舌、身、意）這些枝條和影響又有什麼意義呢？ 身見既然不能成立，虛妄的意識又無從產生。只有真心，神性獨立存在。恒河沙數般的海藏，無量義門，都包含並指向這裡，真理窮盡於此，不離當下的一念。人法皆空。如《持地經》所說：佛說，那些凡夫，在見聞覺知法中，執著于識陰，貪戀執著于念頭的存在。這些人貪戀執著于見聞覺知法，被識陰所束縛，看重他們所知道的，用心意識結合在一起，所以奔走往來，從這個世界到那個世界，從那個世界到這個世界，都是被識陰所束縛的緣故。不能如實地認識識陰，識陰是虛妄不實的，與顛倒相應，因見聞覺知法而生起。其中沒有真實的識存在。如果不能這樣如實地觀察，或者生起善識，或者生起不善識，或者生起善不善識，這些人常常跟隨識而行，不知道識從哪裡產生。
【English Translation】 English version The ability to falsely imagine and cling to the Mahabhuta (the great elements that constitute the material world) gives rise to the internal and external fire element (the phenomenon of fire). The fluctuating false imagination and clinging to the Mahabhuta gives rise to the internal and external wind element (the phenomenon of wind). The severing and obstructing false imagination and clinging to the Mahabhuta gives rise to the internal and external earth element (the phenomenon of earth). Explanation: 'The ability to falsely imagine' refers to clinging to the function of the fire element, believing that it can mature all things. 'The severing and obstructing false imagination' refers to clinging to the nature of being severable, considering it to be the earth element. Since the four great elements (earth, water, fire, and wind) are empty in nature, the five skandhas (form, feeling, perception, mental formations, and consciousness) have no master. Therefore, first observe the form skandha, which is composed of the four great elements, arising from each other in a cycle. Since there is no master among the four great elements, who can combine them to form form? Observing in this way, the form skandha is empty. Since the form skandha is empty, how can the other four skandhas exist? Those who are good at learning the true meaning should first purify their minds, not clinging to any phenomenon. In this way, the four great elements will not arise. Therefore, know that everything is inseparable from true awareness. Once one is awakened, all are awakened, encompassing the one mind, with nothing not awakened. External dharmas originally have no names or forms, and the various differences seen are merely manifestations of the mind. Use prajna wisdom to illuminate that the five skandhas are all empty. Since the foam-like illusory form skandha is false, what is the feeling like a water bubble? The mirage-like thought is not real, and the banana tree trunk-like action is only empty. The illusory consciousness vanishes in an instant, without any reliance, and the essence of the space element is still and unmoving. Exhaustively investigating the root of the four great elements, their nature and phenomena do not even exist, so what meaning do the six roots (eye, ear, nose, tongue, body, and mind) have, these branches and influences? Since the self-view cannot be established, false consciousness cannot arise. Only the true mind, the divine nature, exists independently. The ocean of treasures like the sands of the Ganges, the immeasurable gates of meaning, all contain and point to this, the truth is exhausted here, not apart from the present moment. Both person and dharma are empty. As the Holding Earth Sutra says: The Buddha said, those ordinary people, in the phenomena of seeing, hearing, feeling, and knowing, cling to the consciousness skandha, greedily clinging to the existence of thoughts. These people greedily cling to the phenomena of seeing, hearing, feeling, and knowing, and are bound by the consciousness skandha, valuing what they know, combining with mind and consciousness, so they run back and forth, from this world to that world, from that world to this world, all because they are bound by the consciousness skandha. They cannot truly know the consciousness skandha, the consciousness skandha is false and unreal, corresponding to inversion, arising from the phenomena of seeing, hearing, feeling, and knowing. There is no real consciousness in it. If one cannot observe in this way, either good consciousness arises, or bad consciousness arises, or good and bad consciousness arises, these people always follow consciousness, not knowing where consciousness arises from.
。不知識如實相。持世。諸菩薩摩訶薩。於此中如是正觀。知識陰從虛妄識起。所謂見聞覺知法中眾因緣生。無法生法想故。貪著識陰。故知諸陰。不出一念法空之心。所以永嘉集云。明識一念之中五陰者。謂歷歷分明。即是識陰。領納在心。即是受陰。心緣此理。即是想陰。行用此理。即是行陰。污穢真性。即是色陰。此五陰者。舉體即是一念。一念者。舉體。全是五陰。歷歷見此一念之中無有主宰。即人空慧。見如幻化。即法空慧。故最勝王經云。佛告善天女。五蘊能現法界。法界即是五蘊。
問。處以何為義。
答。論云。識生長門義。當知種子義。攝一切法差別義。亦是處義。
問。界以何為義。
答。是界分建立義。以內外中間。各對待立故。雜集論云。一切法種子義。謂依阿賴耶識中諸法種子。說名為界。界是因義。又能持自相義。又能持因果性義。又攝持一切法差別義。
問。何因五蘊說唯有五。
答。雜集論云。為顯五種我事故。一身具我事。謂內外色蘊所攝。二受用我事。即受蘊。三言說我事。即想蘊四造作。一切法非法我事。謂行蘊。五彼所依止我自體事。謂識蘊。是身具等所依我相事義。世間有情。多於識蘊計執為我。于余蘊計執我所。
問。色
【現代漢語翻譯】 現代漢語譯本：不認識如實之相。持世（菩薩名號）。諸菩薩摩訶薩（ महान्तः सत्त्वाः，偉大的眾生）於此中如此正確地觀察。知識陰從虛妄的識（विज्ञान，意識）生起。所謂見、聞、覺、知法中眾因緣生。沒有法生法的想法，所以貪著識陰。所以知道諸陰，不出一念法空之心。所以永嘉集說：『明識一念之中的五陰者，謂歷歷分明，即是識陰。領納在心，即是受陰。心緣此理，即是想陰。行用此理，即是行陰。污穢真性，即是色陰。』此五陰者，舉體即是一念。一念者，舉體全是五陰。歷歷見此一念之中沒有主宰，即人空慧。見如幻化，即法空慧。故最勝王經說：『佛告善天女，五蘊能現法界（धर्मधातु，法界），法界即是五蘊。』 問：處以何為義？ 答：論云：『識生長門義，當知種子義，攝一切法差別義，亦是處義。』 問：界以何為義？ 答：是界分建立義，以內外中間，各對待立故。雜集論云：『一切法種子義，謂依阿賴耶識（ālaya-vijñāna，阿賴耶識）中諸法種子，說名為界。』界是因義，又能持自相義，又能持因果性義，又攝持一切法差別義。 問：何因五蘊說唯有五？ 答：雜集論云：『為顯五種我事故。一身具我事，謂內外色蘊所攝。二受用我事，即受蘊。三言說我事，即想蘊。四造作一切法非法我事，謂行蘊。五彼所依止我自體事，謂識蘊。』是身具等所依我相事義。世間有情，多於識蘊計執為我，于余蘊計執我所。 問：色（रूप，色）
【English Translation】 English version: Not knowing the true nature of reality. Dharanimdhara (Name of a Bodhisattva). The Bodhisattvas-Mahasattvas (महान्तः सत्त्वाः, Great Beings) correctly observe in this way: the skandha (स्कन्ध, aggregate) of knowledge arises from false consciousness (विज्ञान, consciousness), that is, from the various causes and conditions in seeing, hearing, feeling, and knowing. Because there is no thought of a dharma (धर्म, law, teaching) giving rise to a dharma, they are attached to the skandha of knowledge. Therefore, they know that the skandhas do not go beyond the mind of emptiness of dharma in a single thought. Therefore, the Yongjia Collection says: 'The five skandhas in a single thought of clear knowledge are: distinctly clear, which is the skandha of knowledge; receiving and accepting in the mind, which is the skandha of feeling; the mind contemplating this principle, which is the skandha of conception; acting according to this principle, which is the skandha of volition; and defiling the true nature, which is the skandha of form.' These five skandhas, in their entirety, are a single thought. This single thought, in its entirety, is all five skandhas. Clearly seeing that there is no master in this single thought is the wisdom of emptiness of self. Seeing it as illusory transformation is the wisdom of emptiness of dharma. Therefore, the Most Excellent King Sutra says: 'The Buddha told the virtuous heavenly woman, the five aggregates can manifest the Dharmadhatu (धर्मधातु, the realm of reality), and the Dharmadhatu is the five aggregates.' Question: What is the meaning of 'place' (處)? Answer: The treatise says: 'The meaning of the gate of growth of consciousness, the meaning of knowing the seed, the meaning of encompassing the differences of all dharmas, is also the meaning of place.' Question: What is the meaning of 'realm' (界)? Answer: It is the meaning of establishing boundaries, because inner, outer, and middle are established in relation to each other. The Samgraha-vastu (Compendium of Topics) says: 'The meaning of the seeds of all dharmas, that is, the seeds of all dharmas in the Alaya-consciousness (ālaya-vijñāna, storehouse consciousness) are called realms.' Realm is the meaning of cause, and it can also maintain its own characteristics, and it can also maintain the nature of cause and effect, and it also encompasses the differences of all dharmas. Question: Why are the five skandhas said to be only five? Answer: The Samgraha-vastu says: 'To reveal the five kinds of self-related matters. First, the matter of possessing a self, which is encompassed by the internal and external skandha of form. Second, the matter of experiencing a self, which is the skandha of feeling. Third, the matter of speaking about a self, which is the skandha of conception. Fourth, the matter of creating all dharmic and non-dharmic self-related matters, which is the skandha of volition. Fifth, the matter of the self-essence on which they rely, which is the skandha of consciousness.' This is the meaning of the self-image matter on which the possession of a body and so on rely. Most sentient beings in the world cling to the skandha of consciousness as the self, and cling to the remaining skandhas as belonging to the self. Question: Form (रूप, rupa)
蘊何相。
答。變現相是色相。此有三。觸對變壞。謂由手足。乃至蚊蛇所觸對時。即便變壞。二方所示現。謂由方所可相示現。
問。受蘊何相。
答。領納相是受相。由此受故。領納種種凈不凈業。所得異熟。若清凈業。受樂異熟。不清凈業。受苦異熟。凈不凈業。受不苦不樂異熟。所以者何。由凈不凈業。感得異熟阿賴耶識。恒與舍受相應。唯此舍受。是實異熟體。苦樂兩受。從異熟生。故假說名異熟。
問。想蘊何相。
答。構了相是想相。由此想故構畫種種諸法像類。隨所見聞覺知之義。起諸言說。諸言說者。謂詮辯義。
問。行蘊何相。
答。造作相是行相。由此行故。念心造作。謂于善惡無記品中。驅役心故。
問。識蘊何相。
答。了別相是識相。由此識故。了別色聲香味觸法等。種種境界。
問。何因處唯十二。
答。雜集論云。唯由身及具。能與未來六行受用。為生長門故。謂如過現六行受用相。為眼等所持。未來六行受用相。以根及義為生長門。亦爾。唯依根境立十二處。不依六種受用相識。
問。處以何為相。
答。如界應知。隨其所應。謂眼當見色。及此種子等。隨義應說。
問。何因界唯十八
【現代漢語翻譯】 現代漢語譯本 問：蘊（Skandha，五蘊，構成個體經驗的要素）的相是什麼？ 答：變現相是色蘊（Rupa，物質形態）的相。這有三種：一是觸對變壞，即由於手足乃至蚊蛇的觸碰，立即發生變壞；二是方所示現，即由方位所指示和顯現。 問：受蘊（Vedana，感受）的相是什麼？ 答：領納相是受蘊的相。由於這種感受，領納種種清凈和不清凈業所得到的異熟果報。如果是清凈業，就感受快樂的異熟果報；如果是不清凈業，就感受痛苦的異熟果報；如果是凈不凈業，就感受不苦不樂的異熟果報。為什麼這樣說呢？因為由凈不凈業感得的異熟阿賴耶識（Alaya-vijnana，藏識），恒常與舍受相應。只有這種舍受，才是真實的異熟體。苦受和樂受，是從異熟所生，所以只是假名為異熟。 問：想蘊（Samjna，知覺）的相是什麼？ 答：構了相是想蘊的相。由於這種知覺，構畫種種諸法的形象和類別，隨著所見、所聞、所覺、所知的意義，產生各種言說。這些言說，就是詮釋和辨別意義。 問：行蘊（Samskara，意志）的相是什麼？ 答：造作相是行蘊的相。由於這種意志，念心進行造作，即在善、惡、無記的品類中，驅使和役使心。 問：識蘊（Vijnana，意識）的相是什麼？ 答：了別相是識蘊的相。由於這種意識，了別色、聲、香、味、觸、法等種種境界。 問：為什麼處（Ayatana，內六處和外六處，感官與對像）只有十二個？ 答：《雜集論》中說：唯獨依靠身體及其功能，才能為未來六種行（色、聲、香、味、觸、法）的受用提供生長的門戶。也就是說，如同過去和現在的六種行受用相，由眼等所持；未來的六種行受用相，以根（Indriya，六根）和境（Visaya，六境）作為生長的門戶也是如此。所以只依據根和境建立十二處，不依據六種受用相識。 問：處的相是什麼？ 答：應當像界（Dhatu，十八界，構成經驗的要素）那樣理解，隨其所應。即眼睛應當見色，以及此色的種子等等，隨意義應當這樣說。 問：為什麼界只有十八個？
【English Translation】 English version Question: What is the characteristic of Skandha (the five aggregates, the elements constituting individual experience)? Answer: The characteristic of manifestation is the characteristic of Rupa (form). This has three aspects: first, transformation through contact, meaning that it changes immediately when touched by hands, feet, or even mosquitoes and snakes; second, manifestation by direction, meaning that it is indicated and shown by direction. Question: What is the characteristic of Vedana (feeling)? Answer: The characteristic of reception is the characteristic of Vedana. Because of this feeling, one receives the different Vipaka (result of action) obtained from various pure and impure karmas. If it is pure karma, one experiences the pleasant Vipaka; if it is impure karma, one experiences the painful Vipaka; if it is mixed pure and impure karma, one experiences the neither-pleasant-nor-painful Vipaka. Why is this so? Because the Alaya-vijnana (store consciousness) obtained from mixed pure and impure karma is always associated with neutral feeling (equanimity). Only this neutral feeling is the true nature of Vipaka. Painful and pleasant feelings arise from Vipaka, so they are only nominally called Vipaka. Question: What is the characteristic of Samjna (perception)? Answer: The characteristic of conceptualization is the characteristic of Samjna. Because of this perception, one conceptualizes the images and categories of various dharmas, and generates various expressions according to the meanings of what is seen, heard, felt, and known. These expressions are what explain and distinguish meanings. Question: What is the characteristic of Samskara (volition)? Answer: The characteristic of formation is the characteristic of Samskara. Because of this volition, the mind engages in formation, that is, it drives and employs the mind in the categories of good, evil, and neutral. Question: What is the characteristic of Vijnana (consciousness)? Answer: The characteristic of discernment is the characteristic of Vijnana. Because of this consciousness, one discerns various realms such as form, sound, smell, taste, touch, and dharma. Question: Why are there only twelve Ayatana (bases, the six internal and six external sense bases)? Answer: The Samgiti Sastra says: Only by relying on the body and its functions can one provide the gateway for the growth of the enjoyment of the six future actions (form, sound, smell, taste, touch, and dharma). That is, just as the enjoyment of the six past and present actions is supported by the eyes and so on, so too is the enjoyment of the six future actions with the Indriya (sense faculties) and Visaya (sense objects) as the gateway for growth. Therefore, only the twelve bases are established based on the sense faculties and sense objects, not based on the six types of consciousness that enjoy. Question: What is the characteristic of Ayatana? Answer: It should be understood like Dhatu (elements, the eighteen elements), as appropriate. That is, the eye should see form, and the seeds of this form, and so on. It should be explained according to the meaning. Question: Why are there only eighteen Dhatu?
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答。雜集論云。由身具等。能持過現六行受用性故。身者。謂眼等六根。具者。謂色等六境。過現六行受用者。謂六識。能持者。謂六根六境。能持六識所依所緣故。過現六識能持受用者。不捨自相故。當知十八。以能持義。故說名界。
問。眼界何相。
答。謂眼曾現見色。及此種了積集異熟。阿賴耶識。是眼界相。眼曾見色者。謂能持過去識受用義。以顯界性。現見色者。謂能持現在識受用義。以顯界性。及此種子積集異熟阿賴耶識者。謂眼種子。或唯積集。為。引當來眼根故。或已成熟。為。生現在眼根故。此二種名眼界者。眼生因故。如眼界相。耳鼻舌身意界相。亦爾。
問。色界何相。
答。諸色眼曾現見。及眼界。於此增上。是色界相。眼界於此增上者。謂依色根增上力。外境生故。如色界相。聲香味觸法界相。亦爾。
問。眼識界何相。
答。謂依眼緣色。似色了別。及此種子積集異熟阿賴耶識。是眼識界相。如眼識界。耳鼻舌身意識界相。亦爾。是以真諦不有。世諦非無。迷之則一二情生。悟之則性相無礙。故先德云。真俗雙泯。二諦恒存。空有兩亡。一味常現。如瑜伽論云。思正法者。乃至云何以稱量行相。依正道理。思惟諸蘊相應言教。謂依四
【現代漢語翻譯】 現代漢語譯本：
答：如《雜集論》所說：『由於身具等，能夠保持過去和現在的六行受用性。』身，指的是眼等六根（shad-indriya，六種感覺器官）。具，指的是色等六境（shad-vishaya，六種感覺對像）。過去和現在的六行受用，指的是六識（shad-vijnana，六種意識）。能夠保持，指的是六根和六境，能夠保持六識所依賴和所緣的緣故。過去和現在的六識能夠保持受用，是因為不捨棄自身的相狀的緣故。應當知道這十八界（ashtadasha dhatavah，十八界），因為具有能夠保持的意義，所以被稱為界。
問：眼界（cakshur-dhatu，視覺元素）的相狀是什麼？
答：指的是眼睛曾經和現在所見的顏色，以及由此產生的種子積聚和異熟果報的阿賴耶識（alaya-vijnana，儲存意識）。眼睛曾經見色，指的是能夠保持過去意識的受用。用以顯示界的性質。現在見色，指的是能夠保持現在意識的受用。用以顯示界的性質。以及由此產生的種子積聚和異熟果報的阿賴耶識，指的是眼睛的種子，或者僅僅是積聚，爲了引生將來的眼根的緣故；或者已經成熟，爲了產生現在的眼根的緣故。這兩種被稱為眼界，是因為是眼產生的因。如眼界的相狀，耳（shrotra-dhatu，聽覺元素）、鼻（ghrana-dhatu，嗅覺元素）、舌（jihva-dhatu，味覺元素）、身（kaya-dhatu，觸覺元素）、意界（mano-dhatu，意識元素）的相狀也是如此。
問：**（rupa-dhatu，色界/視覺對像元素）的相狀是什麼？
答：諸色是眼睛曾經和現在所見的，以及眼界，在此基礎上增上。是的相狀。眼界在此基礎上增上，指的是依靠色根（rupa-indriya，視覺器官）的增上力，外境產生。如的相狀，聲（shabda-dhatu，聲音元素）、香（gandha-dhatu，氣味元素）、味（rasa-dhatu，味道元素）、觸（sprashtavya-dhatu，觸覺元素）、法界（dharma-dhatu，法元素）的相狀也是如此。
問：眼識界（cakshur-vijnana-dhatu，視覺意識元素）的相狀是什麼？
答：指的是依靠眼睛緣于顏色，類似顏色的了別，以及由此產生的種子積聚和異熟果報的阿賴耶識。是眼識界的相狀。如眼識界，耳（shrotra-vijnana-dhatu，聽覺意識元素）、鼻（ghrana-vijnana-dhatu，嗅覺意識元素）、舌（jihva-vijnana-dhatu，味覺意識元素）、身（kaya-vijnana-dhatu，觸覺意識元素）、意識界（mano-vijnana-dhatu，意識元素）的相狀也是如此。因此，真諦（paramartha-satya，勝義諦）不是實有，世諦（samvriti-satya，世俗諦）不是虛無。迷惑它，則產生一二之情；領悟它，則性相沒有障礙。所以先德說：『真俗雙泯，二諦恒存；空有兩亡，一味常現。』如《瑜伽師地論》所說：『思惟正法的人，乃至如何以稱量行相，依據正道理，思惟諸蘊（skandha，五蘊）相應的言教。』指的是依據四……
【English Translation】 English version:
Answer: As stated in the Abhidharma-samuccaya: 'Because of the possession of the body, etc., it is able to maintain the nature of experiencing the six actions of the past and present.' 'Body' refers to the six sense organs (shad-indriya), such as the eye. 'Possession' refers to the six sense objects (shad-vishaya), such as form. 'Experiencing the six actions of the past and present' refers to the six consciousnesses (shad-vijnana). 'Able to maintain' refers to the six sense organs and six sense objects, which are able to maintain what the six consciousnesses rely on and what they take as their object. The six consciousnesses of the past and present are able to maintain the experience because they do not abandon their own characteristics. It should be known that these eighteen (ashtadasha dhatavah) are called 'dhatus' (elements/realms) because they have the meaning of being able to maintain.
Question: What is the characteristic of the eye-dhatu (cakshur-dhatu, visual element)?
Answer: It refers to the colors that the eye has seen in the past and present, as well as the alaya-vijnana (alaya-vijnana, storehouse consciousness) of the accumulated seeds and the matured result arising from them. 'The eye has seen colors' refers to being able to maintain the experience of past consciousness, thereby revealing the nature of the dhatu. 'Seeing colors in the present' refers to being able to maintain the experience of present consciousness, thereby revealing the nature of the dhatu. And the alaya-vijnana of the accumulated seeds and the matured result arising from them refers to the seeds of the eye, either merely accumulated for the sake of bringing forth the future eye-organ, or already matured for the sake of producing the present eye-organ. These two are called the eye-dhatu because they are the cause of the eye's arising. Like the characteristic of the eye-dhatu, so are the characteristics of the ear (shrotra-dhatu, auditory element), nose (ghrana-dhatu, olfactory element), tongue (jihva-dhatu, gustatory element), body (kaya-dhatu, tactile element), and mind-dhatu (mano-dhatu, mental element).
Question: What is the characteristic of ** (rupa-dhatu, form-dhatu/visual object element)?
Answer: All colors that the eye has seen in the past and present, and the eye-dhatu, are augmented on this basis. This is the characteristic of . 'The eye-dhatu is augmented on this basis' refers to the external environment arising due to the augmenting power of the rupa-indriya (rupa-indriya, visual organ). Like the characteristic of , so are the characteristics of the sound (shabda-dhatu, sound element), smell (gandha-dhatu, smell element), taste (rasa-dhatu, taste element), touch (sprashtavya-dhatu, touch element), and dharma-dhatu (dharma-dhatu, dharma element).
Question: What is the characteristic of the eye-consciousness-dhatu (cakshur-vijnana-dhatu, visual consciousness element)?
Answer: It refers to the discrimination that relies on the eye and is conditioned by color, resembling color, as well as the alaya-vijnana of the accumulated seeds and the matured result arising from them. This is the characteristic of the eye-consciousness-dhatu. Like the eye-consciousness-dhatu, so are the characteristics of the ear (shrotra-vijnana-dhatu, auditory consciousness element), nose (ghrana-vijnana-dhatu, olfactory consciousness element), tongue (jihva-vijnana-dhatu, gustatory consciousness element), body (kaya-vijnana-dhatu, tactile consciousness element), and mind-consciousness-dhatu (mano-vijnana-dhatu, mental consciousness element). Therefore, the ultimate truth (paramartha-satya) is not truly existent, and the conventional truth (samvriti-satya) is not non-existent. Being deluded by it gives rise to dualistic feelings; understanding it, the nature and characteristics are without obstruction. Therefore, a former sage said: 'When both ultimate and conventional truths are extinguished, the two truths constantly exist; when emptiness and existence are both gone, one flavor constantly appears.' As stated in the Yogacarabhumi-sastra: 'Those who contemplate the true Dharma, up to how to contemplate the teachings corresponding to the skandhas (skandha, aggregates), based on the correct reasoning, with measuring characteristics.' It refers to relying on the four...
道理觀察。何等為四。一觀待道理。二作用道理。三證成道理。四法爾道理。云何名為觀待道理。謂略說有二種觀待。一生起觀待。二施設觀待。生起觀待者。謂由諸因諸緣勢力。生起諸蘊。此蘊生起。要當觀待諸因諸緣。施設觀待者。謂由名身。句身。文身。施設諸蘊。此蘊施設。要當觀待名句文身。是名于蘊生起觀待。施設觀待。即此生起觀待。施設觀待。生起施設諸蘊。說名道理瑜伽方便。是故說為觀待道理。云何名為作用道理。謂諸蘊生已。由自緣故。有自作用。各各差別。謂眼能見色。耳能聞聲。鼻能嗅香。舌能嘗味。身能覺觸。意能了法。色為眼境。為眼所行。乃至法為意境。為意所行。或復所餘如是等類。于彼彼法。別別作用。當知亦爾。即此諸法各別作用。所有道理。瑜伽方便。皆說名為作用道理。云何名為證成道理。謂一切蘊皆是無常。眾緣所生。苦空無我。由三量故。如實觀察。謂由至教量故。由現量故。由比量故。由此三量。證驗道理。諸有智者。心正執受。安置成立。謂一切蘊皆無常性。眾緣生性。苦性空性。及無我性。如是等。名證成道理。云何名為法爾道理。謂何因緣故。即彼諸蘊如是種類。諸器世間。如是安布。何因緣故。地堅為相。水濕為相。火暖為相。風用輕動。以為其相。何因
【現代漢語翻譯】 現代漢語譯本 道理觀察。什麼是四種道理觀察？一是觀待道理（條件道理），二是作用道理（功能道理），三是證成道理（證明道理），四是法爾道理（自然道理）。 什麼叫做觀待道理？簡略地說，有兩種觀待：一生起觀待（生起條件），二是施設觀待（安立條件）。生起觀待是指，由各種因緣的力量，生起諸蘊（五蘊，即色、受、想、行、識）。這些蘊的生起，必須依賴於各種因緣。施設觀待是指，通過名身（名稱）、句身（語句）、文身（文字）來安立諸蘊。這些蘊的安立，必須依賴於名句文身。這叫做對於蘊的生起觀待和施設觀待。即此生起觀待和施設觀待，生起和安立諸蘊，稱為道理的相應和方便。所以稱為觀待道理。 什麼叫做作用道理？是指諸蘊產生后，由於各自的因緣，有各自的作用，各有差別。比如，眼能見色，耳能聞聲，鼻能嗅香，舌能嘗味，身能覺觸，意能了法。色是眼所對的境界，是眼所作用的對象，乃至法是意所對的境界，是意所作用的對象。或者其他類似的，對於各種不同的法，有各自不同的作用，應當知道也是如此。即這些法各自的作用，所有的道理、相應和方便，都稱為作用道理。 什麼叫做證成道理？是指一切蘊都是無常的，由眾多因緣所生，是苦、空、無我的。通過三種量（ प्रमाण ，pramāṇa，認識的工具），如實地觀察。這三種量是：至教量（ agama-pramana，聖言量），現量（ pratyaksa-pramana，現量），比量（ anumana-pramana，比量）。通過這三種量來驗證道理，有智慧的人，心中正確地接受、安置和成立，即一切蘊都是無常的性質，是眾緣所生的性質，是苦的性質，是空的性質，以及無我的性質。這些叫做證成道理。 什麼叫做法爾道理？是指什麼因緣的緣故，這些蘊是這樣的種類，這些器世間（ lokadhatu，容納有情眾生的物質世界）是這樣的安置分佈？什麼因緣的緣故，地以堅硬為相，水以潮濕為相，火以溫暖為相，風以輕動為相？什麼因緣...
【English Translation】 English version Reasoning Observation. What are the four? First, the reasoning of dependence (觀待道理, guāndài dàolǐ). Second, the reasoning of function (作用道理, zuòyòng dàolǐ). Third, the reasoning of proof (證成道理, zhèngchéng dàolǐ). Fourth, the reasoning of suchness (法爾道理, fǎ'ěr dàolǐ). What is called the reasoning of dependence? Briefly speaking, there are two kinds of dependence: first, arising dependence (生起觀待, shēngqǐ guāndài); second, establishment dependence (施設觀待, shīshè guāndài). Arising dependence refers to the arising of the skandhas (蘊, yùn, aggregates of existence: form, feeling, perception, mental formations, and consciousness) due to the power of various causes and conditions. The arising of these skandhas must depend on various causes and conditions. Establishment dependence refers to the establishment of the skandhas through name-body (名身, míngshēn, collection of names), sentence-body (句身, jùshēn, collection of sentences), and word-body (文身, wénshēn, collection of words). The establishment of these skandhas must depend on name, sentence, and word bodies. This is called arising dependence and establishment dependence with respect to the skandhas. That is, this arising dependence and establishment dependence, arising and establishing the skandhas, is called the correspondence and means of reasoning. Therefore, it is called the reasoning of dependence. What is called the reasoning of function? It refers to the fact that after the skandhas arise, they have their own functions due to their own conditions, and each is different. For example, the eye can see form, the ear can hear sound, the nose can smell fragrance, the tongue can taste flavor, the body can feel touch, and the mind can cognize phenomena. Form is the object of the eye, that which the eye acts upon, and so on, until phenomena are the object of the mind, that which the mind acts upon. Or other similar things, for each different dharma (法, dharma, phenomena), there are different functions, and it should be known that it is also like this. That is, the reasoning, correspondence, and means of all these different functions of the dharmas are all called the reasoning of function. What is called the reasoning of proof? It refers to the fact that all skandhas are impermanent, produced by many causes and conditions, and are suffering, empty, and without self. Through the three प्रमाण (pramāṇa, means of valid cognition), they are observed as they truly are. These three प्रमाण are: agama-pramana (至教量, zhìjiào liàng, the authority of scripture), pratyaksa-pramana (現量, xiànliàng, direct perception), and anumana-pramana (比量, bǐliàng, inference). Through these three प्रमाण, the reasoning is verified, and wise people correctly accept, place, and establish it in their minds, that is, all skandhas are of an impermanent nature, of a nature produced by many conditions, of a nature of suffering, of a nature of emptiness, and of a nature of no-self. These are called the reasoning of proof. What is called the reasoning of suchness? It refers to the fact that due to what causes and conditions are these skandhas of this kind, and these lokadhatu (器世間, qìshìjiān, material world) are arranged and distributed in this way? Due to what causes and conditions does earth have hardness as its characteristic, water have wetness as its characteristic, fire have warmth as its characteristic, and wind have lightness and movement as its characteristic? Due to what causes...
緣故。諸蘊無常。諸法無我。涅槃寂靜。何因緣故。色變壞相。受領納相。想等了相。行造作相。識了別相。由彼諸法。本性應爾。自性應爾。法性應爾。即此法爾。說名道理。瑜伽方便。或即如是。或異如是。或非如是。一切皆以法爾為依。一切皆歸法爾道理。令心安住。令心曉了。如是名為法爾道理。如是名為依四道理。觀察諸蘊相應言教。故知法性自爾。一切如然。未有一法而為障礙。了之無過。執之患生。但依觀待。作用。證成。法爾。四種道理觀察。則二諦雙通。一心無礙。
問。萬法唯識。正量可知。又云。境滅識亡。心境俱遣。今觀陰入界等。如上分析性相宛然。云何同境。一時俱拂。
答。上約世諦分別。似有非真。但立空名。終無實體。所以首楞嚴經。微細推檢。陰入界處。一一皆空。非因非緣。非自然性。非因。即是不自生。非緣。即是不他生。既無自他二法。無法和合。即是不共生。非自然性。即是非無因生。四句無生。陰從何有。又當觀此一念心。不從根塵離合而生。若言合生者。譬如鏡面。各有像故。合生應有兩像。若各無像。合不應生。若鏡面合為一而生像者。今實不合。合則無像。若鏡面離故生像者。各在一方。則應有像。今實不爾。根塵離合。亦復如是。當知即念無念
【現代漢語翻譯】 現代漢語譯本 緣故。諸蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）無常。諸法（dharma，一切事物和現象）無我。涅槃（nirvana，解脫生死輪迴的境界）寂靜。是何因緣的緣故呢？色（rupa，物質）具有變壞的相狀，受（vedana，感受）具有領納的相狀，想（samjna，表象）具有等了的相狀，行（samskara，意志）具有造作的相狀，識（vijnana，意識）具有了別的相狀。由於這些法，其本性應當如此，自性應當如此，法性應當如此。即此法爾（dharmata，事物本來的樣子），稱之為道理、瑜伽（yoga，修行）方便。或者就是這樣，或者不同於這樣，或者不是這樣，一切都以法爾為依據，一切都歸於法爾的道理，使心安住，使心曉了。這叫做做法爾道理，這叫做依據四種道理觀察諸蘊相應的言教。所以知道法性本來就是如此，一切都是這樣，沒有一種法成為障礙。瞭解它沒有過失，執著它就會產生禍患。只要依據觀待、作用、證成、法爾這四種道理來觀察，那麼真諦（samvrti-satya，世俗諦）和俗諦（paramartha-satya，勝義諦）就能同時通達，一心沒有障礙。
問：萬法唯識（vijnapti-matrata，一切事物都只是意識的顯現），通過正量（pramana，正確的認知方式）可以得知。又說：『境滅識亡，心境俱遣』。現在觀察陰（skandha，構成個體存在的五種要素：色、受、想、行、識）、入（ayatana，感覺器官和感覺對像）、界（dhatu，構成要素）等，如上面分析的那樣，其性相依然宛然存在，為什麼說同境一時全部拂去呢？
答：上面是就世俗諦（samvrti-satya，世俗諦）分別而言，看起來好像有，但並非真實，只是假立空名，終究沒有實體。所以《首楞嚴經》（Surangama Sutra）中，通過微細的推究和檢查，陰、入、界、處，一一皆空。非因非緣，非自然性。非因，就是不自生；非緣，就是不他生；既然沒有自他二法，無法和合，就是不共生；非自然性，就是非無因生。四句無生，陰從何有？又應當觀察這一念心，不是從根（indriya，感覺器官）塵（visaya，感覺對像）離合而生。如果說是合生，譬如鏡面，各有像的緣故，合生應該有兩像。如果各自沒有像，合起來不應該生。如果鏡面合為一個而生像，現在實際上沒有合。合則沒有像。如果鏡面分離而生像，各在一方，則應該有像，現在實際上不是這樣。根塵離合，也是這樣。應當知道即念無念。
【English Translation】 English version reason. The skandhas (aggregates of existence: form, feeling, perception, volition, and consciousness) are impermanent. All dharmas (phenomena, teachings) are without self. Nirvana (liberation from the cycle of birth and death) is tranquil. What is the cause and condition for this? Form (rupa, matter) has the characteristic of changing and decaying. Feeling (vedana, sensation) has the characteristic of receiving. Perception (samjna, ideation) has the characteristic of distinguishing. Volition (samskara, mental formations) has the characteristic of creating. Consciousness (vijnana, awareness) has the characteristic of discerning. Because these dharmas are inherently so, their nature should be so, their dharma-nature should be so. This very dharmata (suchness, the way things are) is called reason, yoga (spiritual practice) expedient. It may be thus, or different from thus, or not thus. Everything relies on dharmata, everything returns to the reason of dharmata, causing the mind to abide, causing the mind to understand. This is called the reason of dharmata, this is called observing the corresponding teachings of the skandhas based on the four reasons. Therefore, know that the dharma-nature is naturally so, everything is thus, and no dharma is an obstacle. Understanding it is without fault, clinging to it causes suffering. Just rely on the four reasons of relation, function, proof, and dharmata to observe, then the two truths (samvrti-satya, conventional truth and paramartha-satya, ultimate truth) are both penetrated, and the one mind is without obstruction.
Question: All dharmas are only consciousness (vijnapti-matrata, mind-only), which can be known through pramana (valid cognition). It is also said: 'When the object ceases, consciousness vanishes, both mind and object are discarded.' Now, observing the skandhas (aggregates of existence: form, feeling, perception, volition, and consciousness), ayatanas (sense bases), dhatus (elements), etc., as analyzed above, their nature and characteristics are still clearly present. Why is it said that the same object is completely swept away at once?
Answer: The above is discussed from the perspective of samvrti-satya (conventional truth), which appears to exist but is not real, merely establishing empty names, ultimately without substance. Therefore, in the Surangama Sutra, through subtle investigation and examination, the skandhas, ayatanas, dhatus, and places are all empty. Not caused, not conditioned, not naturally existing. 'Not caused' means not self-arising; 'not conditioned' means not arising from others; since there are no two dharmas of self and other, unable to combine, it is not co-arising; 'not naturally existing' means not arising without a cause. With the four negations of arising, from where do the skandhas come? Furthermore, one should observe this single thought, which does not arise from the separation and combination of the indriyas (sense organs) and visayas (sense objects). If it is said to arise from combination, like a mirror surface, each having an image, then combination should produce two images. If each has no image, then combination should not produce an image. If the mirror surfaces combine into one and produce an image, then they are not actually combined. Combination results in no image. If the mirror surfaces separate and produce an image, each being on one side, then there should be an image, but this is not the case. The separation and combination of the sense organs and sense objects are also like this. It should be known that the thought is without thought.
。自他起處俱空。即生無生。離合推之無體。破五陰文云。佛告阿難。譬如有人。取頻伽瓶。塞其兩孔。滿中擎空。千里遠行。用餉他國。識陰當知。亦復如是。阿難。如是虛空。非彼方來。非此方入。如是阿難。若彼方來。則本瓶中。既貯空去。于本瓶地。應少虛空。若此方入。開孔倒瓶。應見空出。是故當知。識陰虛妄。本非因緣。非自然性。釋曰。此破識陰也。瓶喻于身。空喻于識。若執有識隨身往來者。此處識陰滅。往彼處生時。如將此方虛空遠餉他國。若此陰實滅。如於本瓶地應少虛空。若彼陰復生。如開孔倒瓶應見空出。故知虛空不動。識無去來。一陰既虛。四陰皆爾。大涅槃經云。若人捨命之時。然心意識即生善道。而是心法。實無去來。亦無所至。直是前後。相似相續。相貌不異。如是之言。即是如來秘密之教。又佛告阿阇世王。如汝所言。先王無辜。橫加逆害者。何者是父。但于假名眾生五陰。妄生父想。於十二入十八界中。何者是父。若色是父。四陰應非。若四陰是父。色亦應非。若色非色合為父者。無有是處。何以故。色與非色。性無合故。大王。凡夫眾生。於是色陰。妄生父想。如是色陰。亦不可害。乃至阿阇世王。即白佛言。世尊。我今始知色是無常。乃至識是無常。我本若能如是知者。
【現代漢語翻譯】 現代漢語譯本：自性和他性，它們的起始之處都是空無。即生即無生。分離和結合推論起來也沒有實體。破五陰的經文中說：『佛告訴阿難（Ananda，佛陀的十大弟子之一）：譬如有人，拿一個頻伽瓶（Pinga bottle，一種樂器），堵住它的兩個孔，裡面裝滿了虛空，千里迢迢地運送到其他國家，用來饋贈。識陰（Vijnana-skandha，五蘊之一，指識別作用）應當知道，也是這樣。阿難，這樣的虛空，不是從那個地方來的，也不是從這個地方進入的。阿難，如果是從那個地方來的，那麼原本瓶子中既然儲存著虛空而去，在原本瓶子的地方，應該缺少虛空。如果從這個地方進入，打開孔倒出瓶子，應該看到虛空出來。所以應當知道，識陰是虛妄的，本來不是因緣（Hetu-pratyaya，產生事物的原因和條件）所生，也不是自然而有的。』解釋說：這是破斥識陰。瓶子比喻身體，虛空比喻識。如果執著于有識隨著身體往來，那麼此處識陰滅，往彼處生的時候，就像將此處的虛空遠送給其他國家。如果這個陰確實滅了，就像在原本瓶子的地方應該缺少虛空。如果那個陰又生了，就像打開孔倒出瓶子應該看到虛空出來。所以知道虛空不動，識沒有去來。一個陰既然是虛妄的，其他四個陰也是這樣。《大涅槃經》（Mahaparinirvana Sutra）中說：『如果有人捨棄生命的時候，然而心意識（Citta-manovijnana，心的三種層面）即生善道，而這個心法，實際上沒有去來，也沒有到達任何地方，只是前後相似相續，相貌沒有差異。』這樣的話，就是如來（Tathagata，佛的稱號之一）秘密的教誨。又佛告訴阿阇世王（Ajatasatru，古印度摩揭陀國國王）：『如你所說，先王無辜，橫加逆害的人，哪個是父親？只是對於假名眾生五陰（Panca-skandha，構成個體的五種要素），妄生父親的想法。在十二入（Dvadasha-ayatana，感覺器官和感覺對像）十八界（Ashtadasha-dhatu，感官、對像和意識的組合）中，哪個是父親？如果色（Rupa，物質）是父親，那麼四陰應該不是。如果四陰是父親，那麼色也應該不是。如果色和非色合起來是父親，沒有這樣的道理。為什麼呢？因為色和非色，性質不能結合。大王，凡夫眾生，對於這個色陰，妄生父親的想法。像這樣的色陰，也是不可傷害的。』乃至阿阇世王，就對佛說：『世尊（Bhagavan，佛的稱號之一），我現在才知道色是無常（Anitya，變化無常），乃至識是無常。我如果本來能夠這樣知道，』
【English Translation】 English version: The origin of self and other are both empty. That is, birth is no-birth. Separation and combination, when considered, have no substance. The text on breaking down the five skandhas (Panca-skandha, the five aggregates of existence) says: 'The Buddha told Ananda (Ananda, one of the ten principal disciples of the Buddha): For example, someone takes a Pinga bottle (Pinga bottle, a musical instrument), plugs its two holes, fills it with space, and travels thousands of miles to present it to another country. The vijnana-skandha (Vijnana-skandha, the aggregate of consciousness), should be understood in the same way. Ananda, this space does not come from that place, nor does it enter from this place. Ananda, if it came from that place, then since the bottle originally contained space when it left, there should be less space in the original place of the bottle. If it enters from this place, opening the hole and tilting the bottle, one should see space coming out. Therefore, one should know that the vijnana-skandha is illusory, not caused by conditions (Hetu-pratyaya, causes and conditions), nor is it natural.' The explanation says: This refutes the vijnana-skandha. The bottle is a metaphor for the body, and space is a metaphor for consciousness. If one clings to the idea that consciousness travels with the body, then when this consciousness ceases here and is born there, it is like sending the space from here to another country. If this skandha truly ceases, then there should be less space in the original place of the bottle. If that skandha is born again, it is like opening the hole and tilting the bottle, one should see space coming out. Therefore, know that space does not move, and consciousness does not come and go. Since one skandha is illusory, so are the other four. The Mahaparinirvana Sutra (Mahaparinirvana Sutra) says: 'If a person gives up their life, then the citta-manovijnana (Citta-manovijnana, mind, thought, and consciousness) will be born in a good realm, but this mind-dharma (mind-dharma), in reality, does not come and go, nor does it arrive anywhere, it is merely a continuous succession of similar appearances.' These words are the secret teaching of the Tathagata (Tathagata, 'the thus-gone one'). Furthermore, the Buddha told King Ajatasatru (Ajatasatru, king of Magadha in ancient India): 'As you said, the former king was innocent, and the one who unjustly harmed him, which one is the father? It is merely a false notion of father arising from the five skandhas (Panca-skandha, the five aggregates that constitute an individual) of a nominally existing being. Among the twelve ayatanas (Dvadasha-ayatana, the twelve sense bases) and the eighteen dhatus (Ashtadasha-dhatu, the eighteen realms of sense), which one is the father? If rupa (Rupa, form) is the father, then the four skandhas should not be. If the four skandhas are the father, then rupa should not be either. If rupa and non-rupa combined are the father, there is no such reason. Why? Because rupa and non-rupa cannot combine in nature. Great King, ordinary beings falsely conceive the idea of a father from this rupa-skandha. This rupa-skandha is also not something that can be harmed.' Then King Ajatasatru said to the Buddha: 'Bhagavan (Bhagavan, 'the Blessed One'), now I know that rupa is impermanent (Anitya, impermanence), and even vijnana is impermanent. If I had been able to know this originally,'
則不作罪。持世經云。佛言。是諸菩薩如實觀時。知識陰虛妄不實。從本已來。常不生相。知非陰是識陰。像陰是識陰。幻陰是識陰。譬如幻所化人。識不在內。亦不在外。不在中間。識性亦如是。如幻性虛妄緣生。從憶想分別起。無有實事。如機關木人。識亦如是。從顛倒起。虛妄因緣和合而有。幻人豈有心識。木像誰稱覺知。比妄識而況同。從幻緣而似有。大智度論云。日初出時。見城門樓櫓宮殿。行人出入。日轉高轉滅。但可眼見。而無有實。是名乾闥婆城。有人初不見乾闥婆城。晨朝東向見之。意謂實樂。疾行趣之。轉近轉失。日高轉滅。飢渴悶極。見熱氣如野馬。謂之為水。疾走趣之。轉近轉滅。疲極困厄。至窮山狹谷中。大喚啼哭。聞有響應。謂有居民。求之疲極。而無所見。思惟自悟。渴願心息。無智人。亦如是。空陰界入中。見吾我及諸法。淫瞋心著。四方狂走。求樂自滿。顛倒欺誑。窮極懊惱。若以智慧知無我無實法者。是時顛倒愿息。故知色陰如勞目睛。忽現空華之相。受陰如手摩觸。妄生冷熱之緣。想陰如人說酸梅。口中自然水出。行陰如水上波浪。觀之似有奔流。識陰如瓶貯虛空。持之用餉他國。斯則非內非外。不即不離。和合既不成。自然亦非有。若此況是實。則五陰不虛。既並世相而非
【現代漢語翻譯】 現代漢語譯本：則不構成罪過。《持世經》中說，佛說：『這些菩薩如實觀察時，知道識陰是虛妄不實的，從根本以來，常不生起實相。知道非陰是識陰，像陰是識陰，幻陰是識陰。譬如幻術所變化的人，識不在內，也不在外，不在中間，識的自性也是這樣。如幻術的自性虛妄，因緣而生，從憶想分別而起，沒有真實的事情。如機關木人，識也是這樣，從顛倒而起，虛妄的因緣和合而有。幻化的人哪裡有心識？木像誰會稱其有覺知？用虛妄的識來比況，（它們）相似相同，從幻化的因緣而看似存在。』 《大智度論》中說：『太陽剛出來時，看見城門樓櫓宮殿，行人出入，太陽轉高就逐漸消失。但只能用眼睛看見，而沒有實際存在，這叫做乾闥婆城（海市蜃樓）。有人最初沒見過乾闥婆城，早晨面向東方看見它，心裡認為是真實的快樂，快速地跑去追逐它，越靠近越消失，太陽升高就完全消失了，飢渴煩悶到了極點。看見熱氣像野馬一樣，認為是水，快速跑去追逐它，越靠近越消失，疲憊困頓到了極點。到達窮山狹谷中，大聲呼喚啼哭，聽到有回聲，認為是有人居住，尋找得非常疲憊，卻什麼也沒看見。思考後自己醒悟，渴求的願望止息。沒有智慧的人，也像這樣，在空陰、界、入中，看見吾我以及諸法，產生淫慾和嗔恨心，執著於它們，四處狂奔，尋求快樂來滿足自己，被顛倒所欺騙，窮困到了極點，懊惱不已。如果用智慧知道沒有我，沒有實在的法，這時顛倒的願望就會止息。』 所以知道色陰就像眼睛疲勞時，忽然顯現空花的景象；受陰就像用手摩擦觸控，虛妄地產生冷熱的感覺；想陰就像有人說酸梅，口中自然流出口水；行陰就像水上的波浪，觀察起來好像有奔流；識陰就像用瓶子儲存虛空，拿著它用來贈送給其他國家。這既不是在內，也不是在外，不即不離。和合既然不能成立，自然也不是實有。如果這種情況是真實的，那麼五陰就不會是虛妄的。既然和世間萬象一樣不是真實的。
【English Translation】 English version: Then it does not constitute a sin. The Dharani-samucchaya Sutra says, the Buddha said: 'When these Bodhisattvas observe truthfully, they know that the Vijnana-skandha (consciousness aggregate) is false and unreal, and from the beginning, it does not arise as a real phenomenon. They know that the non-skandha is the Vijnana-skandha, the image-skandha is the Vijnana-skandha, and the illusion-skandha is the Vijnana-skandha. For example, the person transformed by illusion, the consciousness is not inside, nor outside, nor in the middle; the nature of consciousness is also like this. Like the nature of illusion, it is falsely produced by conditions, arising from recollection and discrimination, without any real substance. Like a mechanical wooden puppet, consciousness is also like this, arising from inversion, and existing through the union of false conditions. How can an illusory person have consciousness? Who would call a wooden image sentient? Comparing the false consciousness, (they) are similar and the same, and seem to exist from illusory conditions.' The Mahaprajnaparamita-sastra says: 'When the sun first rises, one sees city gates, towers, palaces, and people entering and exiting; as the sun rises higher, they gradually disappear. But they can only be seen with the eyes and do not actually exist; this is called a Gandharva city (mirage). Someone who has never seen a Gandharva city before sees it facing east in the morning, and thinks it is real happiness, and quickly runs to chase it; the closer they get, the more it disappears, and as the sun rises higher, it completely disappears, and they become extremely hungry and thirsty. Seeing the hot air like wild horses, they think it is water, and quickly run to chase it; the closer they get, the more it disappears, and they become extremely tired and exhausted. Reaching a remote mountain and narrow valley, they shout and cry loudly, and hear an echo, thinking that there are residents, and search exhaustedly, but see nothing. After thinking, they awaken themselves, and the desire for thirst ceases.' 'Unwise people are also like this, seeing atman (self), mama (mine) and all dharmas (phenomena) in the empty skandhas (aggregates), ayatanas (sense bases), and dhatus (elements), and generating lust and anger, clinging to them, running around wildly, seeking happiness to satisfy themselves, being deceived by inversion, and becoming extremely impoverished and annoyed. If one knows with wisdom that there is no self and no real dharmas, then the inverted desires will cease.' Therefore, know that the Rupa-skandha (form aggregate) is like the appearance of empty flowers when the eyes are tired; the Vedana-skandha (feeling aggregate) is like rubbing and touching with the hand, falsely producing the sensation of cold and heat; the Samjna-skandha (perception aggregate) is like someone saying sour plums, and saliva naturally flows from the mouth; the Samskara-skandha (volition aggregate) is like waves on the water, which appear to be flowing when observed; the Vijnana-skandha (consciousness aggregate) is like storing emptiness in a bottle, and using it to give as a gift to other countries. This is neither inside nor outside, neither identical nor separate. Since union cannot be established, it is naturally not real. If this situation is real, then the five skandhas would not be unreal. Since it is not real like all phenomena in the world.
真。審知陰入而無體。唯是性空法界。如來藏心。無始無終。平等顯現。是以首楞嚴經云。佛告阿難。是故如來。與汝發明。五陰本因。同是妄想。汝體先因父母想生。汝心非想。則不能來想中傳命。如我先言。心想酸味。口中涎生。心想登高。足心酸起。懸崖不有。酸物未來。汝體必非虛妄通倫。口水如何因談酸出。是故當知。汝現色身。名為堅固第一妄想。即此所說。臨高想心。能令汝形。真受酸澀。由因受生。能動色體。汝今現前順益違損。二現驅馳。名為虛明。第二妄想。由汝念慮。使汝色身。身非念倫。汝身何因。隨念所使。種種取像。心生形取。與念相應。寤即想心。寐為諸夢。則汝想念。搖動妄情。名為融通。第三妄想。化理不住。運運密移。甲長發生。氣消容皺。日夜相代。曾無覺悟。阿難。此若非汝。云何體遷。如必是真。汝何無覺。則汝諸行。唸唸不停。名為幽隱。第四妄想。又汝精明。湛不搖處。名恒常者。于身不出見聞覺知。若實精真。不容習。妄。何因汝等。曾於昔年。睹一奇物。經歷年歲。憶忘俱無。於後忽然覆睹前異。記憶宛然。曾不遺失。則此精了。湛不搖中。唸唸受熏。有何籌算。阿難當知。此湛非真。如急流水。望如恬靜。流急不見。非是無流。若非想元寧受想習。非汝六根互
【現代漢語翻譯】 現代漢語譯本 真。審知五陰（色、受、想、行、識五種構成要素）入于空性而無實體，唯有自性本空的法界（一切法的總稱），如來藏心（如來所證悟的清凈自性），無始無終，平等顯現。所以《首楞嚴經》中說：佛告訴阿難（佛陀的十大弟子之一）：因此如來為你闡明，五陰的根本原因，都是虛妄的想像。你的身體最初由父母的慾望而生，你的心如果不是想像，就不能在慾望中傳遞生命。正如我之前所說，心中想像酸味，口中就會產生唾液；心中想像登高，腳心就會感到酸澀。懸崖並不存在，酸的東西也沒有到來，你的身體一定不是虛妄之物。口水怎麼會因為談論酸味而產生呢？所以應當知道，你現在的色身，名為堅固的第一重妄想。就像剛才所說的，想像高處的心，能使你的身體真正感受到酸澀，這是由於感受而產生，能動搖色身。你現在所感受到的順益和違損兩種現象，驅使著你，名為虛明的第二重妄想。由於你的念頭，使你的色身受到影響，身體並非念頭的同類，你的身體怎麼會隨著念頭而行動，種種地攝取形象，心生起形象的執著，與念頭相應。醒來時是想像的心，睡著時是各種夢境，那麼你的想像和念頭，搖動著虛妄的情感，名為融通的第三重妄想。化理不住，不斷地秘密轉移，指甲生長，氣息消散容顏衰老，日夜交替，從未覺察。阿難，如果這些變化不是你自身的變化，怎麼會有身體的遷變？如果這些變化是真實的，你為什麼沒有察覺？那麼你的諸行，唸唸不停，名為幽隱的第四重妄想。還有你的精明，在湛然不動之處，名為恒常，在身體上表現為見聞覺知。如果確實是精純真實的，就不應該被虛妄所習染。為什麼你們曾經在過去見過一件奇異的事物，經過多年，記憶完全消失，之後忽然再次見到之前的事物，記憶又清晰地浮現，沒有遺失。那麼這種精明，在湛然不動之中，唸唸受到薰染，有什麼可以籌算的呢？阿難應當知道，這種湛然並非真實，就像湍急的流水，看起來好像平靜一樣，水流湍急而看不出來，並非沒有水流。如果不是想像的根源，怎麼會受到想像的習染？如果不是你的六根互相
【English Translation】 English version Truly. To thoroughly understand that the five skandhas (form, feeling, perception, mental formations, and consciousness) enter into emptiness and have no substance, only the Dharma Realm (the totality of all things) which is inherently empty in nature, the Tathagatagarbha (the pure nature of the Tathagata's enlightenment), without beginning or end, manifests equally. Therefore, the Surangama Sutra says: The Buddha told Ananda (one of the Buddha's ten great disciples): Therefore, the Tathagata explains to you that the fundamental cause of the five skandhas is all illusory imagination. Your body was initially born from the desires of your parents, and if your mind were not imagination, it could not transmit life in desire. Just as I said before, if you imagine a sour taste in your mind, saliva will be produced in your mouth; if you imagine climbing high, your soles will feel sour. The cliff does not exist, and the sour thing has not arrived, so your body must not be a false thing. How can saliva be produced by talking about sourness? Therefore, you should know that your present form body is called the first layer of firm delusion. Just as mentioned earlier, the mind that imagines a high place can make your body truly feel sour and astringent, which is produced by feeling and can shake the form body. The two phenomena of benefiting and harming that you now experience drive you, called the second layer of illusory brightness. Because of your thoughts, your form body is affected, and the body is not of the same kind as thoughts, so how can your body act according to thoughts, taking various images, the mind arises with attachment to images, corresponding to thoughts. When awake, it is the imagining mind, and when asleep, it is various dreams, then your imagination and thoughts shake the false emotions, called the third layer of pervasive delusion. The principle of transformation does not stay, constantly and secretly shifting, nails grow, breath dissipates and the face ages, day and night alternate, never realizing it. Ananda, if these changes are not changes in yourself, how can there be changes in the body? If these changes are real, why are you not aware of them? Then your actions, thought after thought, never stop, called the fourth layer of hidden delusion. Also, your intelligence, in the state of stillness and immovability, is called constant, manifesting as seeing, hearing, feeling, and knowing in the body. If it is indeed pure and true, it should not be contaminated by falsehood. Why is it that you once saw a strange thing in the past, and after many years, the memory completely disappeared, and then suddenly saw the previous thing again, and the memory clearly emerged, without loss. Then this intelligence, in the state of stillness and immovability, is influenced by thought after thought, what can be calculated? Ananda should know that this stillness is not real, like a rapid stream, it looks like it is calm, the water flows rapidly and cannot be seen, it is not that there is no water flow. If it were not the source of imagination, how could it be influenced by the habit of imagination? If it were not your six senses mutually
用合開。此之妄想無時得滅。故汝現在見聞覺知。中。串習幾。則湛了內。罔象虛無。第五顛倒。細微精想。阿難。是五受陰。五妄想成。汝今欲知因界淺深。唯色與空。是色邊際。唯觸及離。是受邊際。唯記與忘。是想邊際。唯滅與生。是行邊際。湛入合湛。歸識邊際。此五陰元。重疊生起。生因識有。滅從色除。理則頓悟。承悟並消。事非頓除非次第盡。是以若見五陰有。即眾生世間。若了五陰空。即真諦世間。若達五陰實相。即中道第一義正智世間。難此五陰三世間外。更無一法能建能立。為。俗為真。一代時教所詮。除此別無方便。悟此成佛。迷此為凡。唯是一心。開合無異。何者。以一陰名色。四陰名心。從心所生。故稱為色。心是所依。色是能依。攝能歸所。但是一心。本末元同。體用常合。宗鏡大旨。於此絕言。破六入文云。佛告阿難。譬如有人。勞倦則眠。睡熟便寤。覽塵斯憶。失憶為忘。是其顛倒生住異滅。吸習中歸。不相逾越。稱意知根。兼意與勞。同是菩提瞪發勞相。因於生滅二種妄塵。集知居中。吸撮內塵。見聞逆流。流不及地。名覺知性。此覺知性。離彼寤寐生滅二塵。畢竟無體。如是阿難。當知如是覺知之根。非寤寐來。非生滅有。不于根出。亦非空生。何以故。若從寤來。寐即隨滅。
【現代漢語翻譯】 現代漢語譯本：用它們合在一起。這種妄想沒有停止的時候。所以你現在所見的、所聽的、所感覺的、所知道的，在其中串習了幾何？那麼澄澈明瞭的內在，就如同罔象（一種傳說中的生物，難以捉摸）般的虛無，這是第五種顛倒，細微而精妙的想法。阿難（佛陀的十大弟子之一，以記憶力強著稱），這五受陰（色、受、想、行、識五種構成要素）是由五種妄想形成的。你現在想知道因界的深淺，只有色和空，是色的邊際；只有觸和離，是受的邊際；只有記和忘，是想的邊際；只有滅和生，是行的邊際；澄澈地融入澄澈，歸於識的邊際。這五陰的本源，重重疊疊地生起，生起的原因在於識的存在，滅亡則從色開始消除。從理上來說，可以頓悟，隨著悟的產生，執著也隨之消散。但從事實上來說，並非頓悟就能消除，必須次第漸盡。因此，如果看到五陰的存在，那就是眾生世間；如果瞭解五陰是空性的，那就是真諦世間；如果通達五陰的真實相狀，那就是中道第一義正智世間。阿難（佛陀的十大弟子之一，以記憶力強著稱），在這五陰和三世間之外，再沒有一種法能夠建立或成立，無論是世俗還是真諦，一代時教所要詮釋的，除了這些別無其他方便。領悟這些就能成佛，迷惑于這些就成為凡夫，唯一是這顆心，開合之間沒有差異。為什麼呢？因為一陰名為色，四陰名為心，色是從心所生的，所以稱為色。心是所依，色是能依，將能依攝歸於所依，都只是一顆心。本末原本相同，體和用常常合一。《宗鏡錄》的大旨，就在這裡無法用語言表達。破六入文說：佛告訴阿難（佛陀的十大弟子之一，以記憶力強著稱），譬如有人，勞累了就睡覺，睡熟了就醒來，看到塵境就回憶，失去記憶就遺忘，這就是顛倒的生住異滅，在吸習中迴歸，不會互相逾越。稱意知根，連同意和勞，都是菩提（覺悟）。瞪視而產生的勞相，是由於生滅兩種虛妄的塵埃，聚集在知覺的中間，吸取內在的塵埃，見聞逆流，逆流不到達地面，就叫做覺知性。這種覺知性，離開了睡醒和生滅這兩種塵埃，畢竟沒有自體。像這樣，阿難（佛陀的十大弟子之一，以記憶力強著稱），應當知道這種覺知之根，不是從睡醒而來，不是從生滅而有，不是從根而出，也不是從空而生。為什麼呢？如果從睡醒而來，睡眠就應該隨之滅亡。
【English Translation】 English version: Use them together. These delusions never cease. Therefore, how much have you become accustomed to within your current seeing, hearing, feeling, and knowing? Then, the clear and bright inner state becomes like the elusive and formless nothingness, which is the fifth inversion, a subtle and refined thought. Ananda (one of the Buddha's ten principal disciples, known for his memory), these five skandhas (form, feeling, perception, volition, and consciousness) are formed from five delusions. If you now wish to know the depth of the causal realm, only form and emptiness are the boundaries of form; only contact and separation are the boundaries of feeling; only memory and forgetting are the boundaries of perception; only cessation and arising are the boundaries of volition; clearly merging into clarity, returning to the boundaries of consciousness. The origins of these five skandhas arise in layers, the cause of arising lies in the existence of consciousness, and cessation begins with the elimination of form. In terms of principle, sudden enlightenment is possible, and with the arising of enlightenment, attachments also dissipate. But in terms of reality, it cannot be eliminated suddenly; it must be exhausted gradually. Therefore, if you see the existence of the five skandhas, that is the realm of sentient beings; if you understand the emptiness of the five skandhas, that is the realm of true reality; if you realize the true nature of the five skandhas, that is the realm of the Middle Way's supreme and correct wisdom. Ananda (one of the Buddha's ten principal disciples, known for his memory), outside of these five skandhas and the three realms, there is no other dharma that can be established or founded, whether it is mundane or ultimate. The teachings of a lifetime are meant to explain these, and there is no other expedient means. Enlightenment of these leads to Buddhahood, delusion of these leads to ordinariness, it is only this one mind, there is no difference between opening and closing. Why? Because one skandha is named form, and the four skandhas are named mind. Form arises from the mind, therefore it is called form. The mind is the support, and form is what is supported. Gathering what is supported back to the support, it is all just one mind. The beginning and the end are originally the same, the essence and function are always united. The great meaning of the Zong Jing Lu (Record of the Source Mirror) is beyond words here. The text on breaking the six entrances says: The Buddha told Ananda (one of the Buddha's ten principal disciples, known for his memory), 'For example, if a person is tired, they will sleep; if they sleep soundly, they will wake up; seeing dust causes memory, losing memory causes forgetting, this is the inverted arising, dwelling, changing, and ceasing, returning in the midst of absorption, not transgressing each other. The root of agreeable knowing, together with intention and labor, are all Bodhi (enlightenment). The appearance of labor arising from staring is due to the two kinds of false dust of arising and ceasing, gathering in the middle of knowing, absorbing the inner dust, seeing and hearing flowing against the stream, the reverse flow not reaching the ground, is called the nature of awareness. This nature of awareness, apart from the two dusts of waking and sleeping, arising and ceasing, ultimately has no substance. Like this, Ananda (one of the Buddha's ten principal disciples, known for his memory), you should know that this root of awareness does not come from waking, does not exist from arising and ceasing, does not come out from the root, and is not born from emptiness. Why? If it comes from waking, then sleep should cease along with it.'
將何為寐。必生時有。滅即同無。令誰受滅。若從滅有。生即滅無。孰知生者。若從根出。寤寐二相。隨身開合。離斯二體。此覺知者。同於空華。畢竟無性。若從空生。自是空知。何關汝入。是故當知。意入虛妄。本非因緣。非自然性。釋曰。此破意入也。疏云。覽塵斯憶者。憶即是生。失憶為忘者。忘即是滅。失憶不離自心。妄謂為境。故云是其顛倒生住異滅。吸習中歸不相逾越者。吸習生住異滅。歸識心內。故云中歸。前念滅。后念生。無雜亂失。故云不相逾越。故經云。心性生滅。猶如猿猴。當知見境生滅者。即是自心生滅相故。故云心生種種法生。吸撮內塵。見聞逆流。流不及地。名覺知性者。謂眼耳取外塵境。剎那流入意地。從外入內。名為逆流。眼耳唯緣現境。至第二念緣不及故。故云流不及地。唯意根獨取。名覺知性。此覺知性。因前塵起。畢竟無體。以妄知強覺。成內眾生。因滅想凝空。為外國土。經云。想澄成國土。知覺乃眾生。迷湛寂一心。作內六入。更無別體。唯是真空。意入既虛。前眼等五入亦爾。破十二處文云。佛告阿難。汝常意中。所緣善惡無記三性。產生法。則此法為復即心所生。為當離心別有方所。阿難。若即心者。法則非塵。非心所緣。云何成處。若離於心別有方所。則法自性
【現代漢語翻譯】 現代漢語譯本 什麼是『寐』（睡眠）？必定是『生』（產生）的時候才有，『滅』（消失）的時候就等同於沒有，那麼讓誰來承受這個『滅』呢？如果說從『滅』中產生，那麼『生』的時候就應該是『滅』，誰又能知道這個『生』呢？如果說從根源（指六根）產生，那麼『寤』（醒）和『寐』（睡）這兩種狀態，就隨著身體的開合而變化。離開這兩種狀態，這個覺知者，就如同空中的花朵一樣，畢竟沒有自性。如果說從空中產生，自然是空在知覺，與你的『入』（意入）有什麼關係呢？所以應當知道，意入是虛妄的，本來就不是因緣和合而生，也不是自然而有的。 釋曰：這是破斥意入的說法。疏云：『覽塵斯憶者』，憶就是生；『失憶為忘者』，忘就是滅。失去記憶不離開自心，虛妄地認為是外境，所以說是其顛倒生住異滅。『吸習中歸不相逾越者』，吸習生住異滅，歸於識心之內，所以說是中歸。前念滅，后念生，沒有雜亂缺失，所以說不相逾越。所以經中說：心性生滅，猶如猿猴。應當知道見境生滅，就是自心的生滅相。所以說心生種種法生。吸取內塵，見聞逆流，流不到地，名為覺知性。所謂眼耳取外塵境，剎那流入意地，從外入內，名為逆流。眼耳只緣現在的境界，到第二念就緣不到了，所以說流不及地。只有意根獨自取用，名為覺知性。這個覺知性，因為前面的塵境而起，畢竟沒有實體。因為虛妄的知覺而強行覺知，成為內眾生。因為滅想凝結虛空，成為外國土。經中說：想澄成國土，知覺乃眾生。迷惑湛寂一心，作為內六入，更沒有別的本體，唯是真空。意入既然是虛妄的，前面的眼等五入也是如此。破十二處文云：佛告阿難，你常在意中所緣的善惡無記三性，產生法，那麼這個法是即心所生，還是離開心而別有處所？阿難，如果即心，那麼法就不是塵，不是心所緣，怎麼能成為處所？如果離開心而別有處所，那麼法的自性...
【English Translation】 English version What is 『sleep』 (寐, méi)? It must exist when there is 『birth』 (生, shēng); when there is 『cessation』 (滅, miè), it is equivalent to non-existence. Then, who is there to experience this 『cessation』? If it arises from 『cessation』, then when there is 『birth』, there should be 『cessation』. Who can know this 『birth』? If it arises from the root (referring to the six sense organs), then the two states of 『wakefulness』 (寤, wù) and 『sleep』 (寐, mèi) change with the opening and closing of the body. Apart from these two states, this awareness is like a flower in the sky, ultimately without inherent nature. If it arises from emptiness, then it is naturally emptiness knowing, what does it have to do with your 『entry』 (意入, yì rù, mind-consciousness entry)? Therefore, you should know that mind-consciousness entry is illusory; it is not originally caused by conditions, nor is it naturally existing. Explanation: This refutes the concept of mind-consciousness entry. Commentary says: 『Observing dust then remembering』 (覽塵斯憶者, lǎn chén sī yì zhě), remembering is birth; 『losing memory then forgetting』 (失憶為忘者, shī yì wèi wàng zhě), forgetting is cessation. Losing memory does not leave the self-mind, falsely considering it as an external realm, therefore it is said to be its inverted birth, abiding, change, and cessation. 『Absorbing habits and returning within without exceeding』 (吸習中歸不相逾越者, xī xí zhōng guī bù xiāng yú yuè zhě), absorbing habits, birth, abiding, change, and cessation, return within the consciousness-mind, therefore it is said to be returning within. The previous thought ceases, the next thought arises, without confusion or loss, therefore it is said to be not exceeding. Therefore, the sutra says: The nature of the mind arises and ceases, like a monkey. You should know that the arising and ceasing of seeing realms is the arising and ceasing aspect of the self-mind. Therefore, it is said that when the mind arises, all kinds of dharmas arise. Absorbing internal dust, seeing and hearing flow against the stream, not reaching the ground, is called the nature of awareness. The so-called eyes and ears take external dust realms, and in an instant, they flow into the mind-consciousness ground. From outside to inside is called flowing against the stream. The eyes and ears only perceive the present realm; by the second thought, they cannot perceive it, therefore it is said to be not reaching the ground. Only the mind-root alone takes it, called the nature of awareness. This nature of awareness arises because of the preceding dust realm, ultimately without substance. Because of false perception and forced awareness, it becomes internal sentient beings. Because of the cessation of thought solidifying emptiness, it becomes foreign lands. The sutra says: Thought clarifying becomes lands, awareness is sentient beings. Confused about the still and silent one mind, it becomes the internal six entries, without any other substance, only true emptiness. Since mind-consciousness entry is illusory, the preceding five entries of eyes, etc., are also like this. The text on breaking the twelve entrances says: The Buddha told Ananda, you often in your mind perceive the three natures of good, evil, and neutral, generating dharmas, then is this dharma born from the mind, or is it separate from the mind and existing in another place? Ananda, if it is from the mind, then the dharma is not dust, not what the mind perceives, how can it become a place? If it is separate from the mind and exists in another place, then the nature of the dharma...
。為知非知。知則名心。異汝非塵。同他心量。即汝即心。云何汝心。更二于汝。若非知者。此塵既非色聲香味。離合冷暖。及虛空相。當知何在。今於色空。都無表示。不應人間。更有空外。心非所緣。處從誰立。是故當知。法則與心。俱無處所。則意與法。二俱虛妄。本非因緣。非自然性。釋曰。此破意法二處也。夫分能標所構畫成持。立境立心。皆是意法。先破其分別惑本。則前五根十處自傾。法處是所緣。意處是能緣。只如法處。為復即心不即心。若即心者。法則全心。心不見心。云何成。處若離於心別有。方所。則法之自性。為有知無知。若有知。則名心。不成於法。若無知。則不屬自心。同他心量。以知二處。俱無自體。則善惡無記三性等法。四種意根等心。皆同一性。無有能緣所緣之異。心境皆空。故論云。凡所分別。皆分別自心。心不見心。無相可得。則無相理現。有作情亡。因緣自然。名義俱絕。例十處色心。亦復如是。破十八界文云。佛告阿難。汝所明意法為緣。生於意識。此識為復因意所生。以意為界。因法所生。以法為界。阿難。若因意生。于汝意中。必有所思。發明汝意。若無前法。意無所生。離緣無形。識將何用。又汝識心。與諸思量。兼了別性。為同爲異。同意即意。云何所生。異意
【現代漢語翻譯】 現代漢語譯本 為知如果不是知，那麼什麼才是知？如果知就是『名心』（指虛妄分別的心），那麼它就與你不同，因為你不是塵境。如果知與他人的心量相同，那麼它就是你的心。既然它就是你的心，又怎麼會再有第二個心存在於你之內呢？如果知不是能知者，那麼這個塵境既然不是色、聲、香、味，也不是離合、冷暖以及虛空之相，那麼它又在哪裡呢？現在在色和空中，都沒有任何表示，不應該在人間之外，還有空外存在。心不是所緣之境，處所又從哪裡建立呢？所以應當知道，法則與心，都沒有處所。那麼意與法，二者都是虛妄的，本來就不是因緣所生，也不是自然而有的。 釋曰：這是爲了破除意和法這兩個處所。凡是分別能標和所構畫，成就和執持，建立境和建立心，都是意和法的作用。首先破除其分別的迷惑之根本，那麼前面的五根和十處自然傾倒。法處是所緣，意處是能緣。就說法處來說，是即心還是不即心呢？如果即心，那麼法則完全是心，心不能見心，怎麼能成為處所呢？如果離開心而別有方所，那麼法的自性，是有知還是無知呢？如果有知，那麼就名為心，不能成為法。如果無知，那麼就不屬於自心，而與他人的心量相同。因為知和二處，都沒有自體，那麼善、惡、無記三性等法，四種意根等心，都同一自性，沒有能緣和所緣的差別。心境皆空。所以《論》中說：『凡是所分別的，都是分別自心。心不能見心，沒有相可以得到。』那麼無相之理就顯現，有為造作的情感就消失，因緣和合而自然，名義都斷絕。十處中的色心，也是如此。 破十八界文云：佛告訴阿難，你所說的意法為緣，產生意識。這個識，是因為意所生，以意為界呢？還是因為法所生，以法為界呢？阿難，如果是因意而生，那麼在你的意中，必定有所思量，來發明你的意。如果沒有前面的法，意就無從產生，離開緣則沒有形相，識又有什麼用呢？還有你的識心，與諸多的思量，兼了別性，是相同還是相異呢？如果相同，那麼識就是意，又怎麼能說是意所生呢？如果相異，那麼...
【English Translation】 English version If knowing is not knowing, then what is knowing? If knowing is 'mind of name' (ming xin) (referring to the mind of false discrimination), then it is different from you, because you are not the realm of dust. If knowing is the same as the mind-measure of others, then it is your mind. Since it is your mind, how can there be a second mind within you? If knowing is not the knower, then since this realm of dust is not form, sound, smell, taste, nor separation and union, cold and warmth, and the appearance of emptiness, then where is it? Now, in form and emptiness, there is no indication, and there should not be an emptiness outside of the human realm. The mind is not the object of what is conditioned, so where does the place come from? Therefore, it should be known that the law and the mind have no place. Then intention and law are both false, originally not born of causes and conditions, nor are they natural. Explanation: This is to break the two places of intention and law. All that distinguishes the able to mark and the constructed drawing, the accomplishment and upholding, the establishment of the realm and the establishment of the mind, are the functions of intention and law. First, break the root of the delusion of its distinction, then the previous five roots and ten places will naturally collapse. The place of law is what is conditioned, and the place of intention is what is able to condition. Just like the place of law, is it identical to the mind or not identical to the mind? If it is identical to the mind, then the law is entirely the mind, and the mind cannot see the mind, so how can it become a place? If it is separate from the mind and has a separate place, then the self-nature of the law, is it knowing or unknowing? If it is knowing, then it is called mind, and it cannot become law. If it is unknowing, then it does not belong to one's own mind, but is the same as the mind-measure of others. Because knowing and the two places have no self-nature, then the three natures of good, evil, and neutral, etc., and the four kinds of intention roots, etc., are all of the same nature, and there is no difference between what is able to condition and what is conditioned. Both mind and realm are empty. Therefore, the Treatise says: 'All that is distinguished is distinguishing one's own mind. The mind cannot see the mind, and no appearance can be obtained.' Then the principle of no appearance appears, and the emotions of intentional action disappear, and causes and conditions come together naturally, and names and meanings are cut off. The form-mind in the ten places is also like this. Breaking the text of the Eighteen Realms says: The Buddha told Ananda (a disciple of the Buddha), you said that intention and law are the conditions for the arising of consciousness. Is this consciousness born from intention, with intention as the boundary? Or is it born from law, with law as the boundary? Ananda, if it is born from intention, then in your intention, there must be some thought to illuminate your intention. If there is no previous law, intention cannot arise, and without conditions, there is no form, so what is the use of consciousness? Also, is your mind of consciousness, together with the many thoughts and the nature of discernment, the same or different? If it is the same, then consciousness is intention, so how can it be said to be born from intention? If it is different, then...
不同。應無所識。若無所識。云何意生。若有所識。云何識意。唯同與異。二性無成。界云何立。若因法生。世間諸法。不離五塵。汝觀色法及諸聲法。香。法味法及與觸法。相狀分明。以對五根。非意所攝。汝識決定依於法生。汝今諦觀。法法何狀。若離色空。動靜。通塞。合離。生滅。越此諸相。終無所得。生則色空。諸法等生。滅則色空。諸法等滅。所因既無。因生有識。作何形相。相狀不有。界云何生。是故當知。意法為緣。生意識界。三處都無。則意與法。及意界三。本非因緣。非自然性。釋曰。此破意識界也。如十八界中。皆因意識建立。根本立處尚空。所生枝末何有。既無處所可得。又無界分可憑。事誑理。虛情危執劣。惡見之根株盡拔。妄識之巢穴齊傾。獨朗真心。圓周法界。安國云。謂色等五塵界。是限量境。五識親證。都無塵相。如來藏中頓現身器無塵相。六七妄想。謂有我法。想所現相。是分別變。分別變相。但可為境。而無實用。如日發焰帶微塵而共紅。非實紅也。如水澄清。含輕云而俱綠。非實綠也。若了藏性。則知塵境而為妄也。故知諸法但從分別而生。分別既空。名相何有。夫人空易了。法我難除。不達法逐緣生。執有自體。如攝論云。若執法體是有。名法我執。如二乘人。依粗分別
【現代漢語翻譯】 不同意。應該沒有任何識別。如果沒有識別，那麼『意生身』(Yisheng, a type of body attained through meditation)是如何產生的？如果有所識別，那麼『識』(Shi, consciousness)又如何成為『意』(Yi, mind)呢？僅僅是相同和不同這兩種性質都無法成立，『界』(Jie, realm)又如何建立呢？如果因為『法』(Dharma, phenomena)而產生，那麼世間諸法都離不開五塵(Wu Chen, the five sense objects: form, sound, smell, taste, and touch)。你觀察色法(Se Fa, form)以及諸聲法(Sheng Fa, sound)，香法(Xiang Fa, smell)，味法(Wei Fa, taste)以及觸法(Chu Fa, touch)，它們的相狀分明，與五根(Wu Gen, the five sense organs: eye, ear, nose, tongue, and body)相對，不是『意』(Yi, mind)所能包含的。你的『識』(Shi, consciousness)決定是依賴於『法』(Dharma, phenomena)而產生的。你現在仔細觀察，『法』(Dharma, phenomena)的形狀是什麼樣的？如果脫離了色(Se, form)空(Kong, emptiness)，動(Dong, movement)靜(Jing, stillness)，通(Tong, unobstructed)塞(Se, obstructed)，合(He, union)離(Li, separation)，生(Sheng, birth)滅(Mie, death)這些現象，最終將一無所得。生起時，色(Se, form)空(Kong, emptiness)諸法(Zhu Fa, all phenomena)平等生起；滅去時，色(Se, form)空(Kong, emptiness)諸法(Zhu Fa, all phenomena)平等滅去。所依賴的『因』(Yin, cause)既然不存在，那麼因『因』(Yin, cause)而生的『識』(Shi, consciousness)又會是什麼形狀呢？如果相狀不存在，『界』(Jie, realm)又如何產生呢？所以應當知道，以『意』(Yi, mind)和『法』(Dharma, phenomena)為緣，產生意識界(Yishi Jie, the realm of consciousness)。如果這三處都沒有，那麼『意』(Yi, mind)與『法』(Dharma, phenomena)，以及意界(Yi Jie, the realm of mind)這三者，本來就不是因緣(Yin Yuan, cause and condition)所生，也不是自然而有的。釋迦牟尼佛說，這是爲了破除意識界(Yishi Jie, the realm of consciousness)。就像十八界(Shiba Jie, the eighteen realms of existence)中，都是因為意識(Yishi, consciousness)的建立。根本建立之處尚且是空(Kong, emptiness)，所生的枝末又有什麼呢？既然沒有處所可以得到，又沒有界限可以憑藉，事情是虛假的，道理是虛妄的，情感是危險的，執著是低劣的，惡見的根株全部拔除，妄識的巢穴全部傾覆，唯有清朗的真心，圓滿周遍法界(Fajie, the Dharma Realm)。安國說，所謂的色(Se, form)等五塵界(Wu Chen Jie, the realms of the five sense objects)，是境(Jing, object)。五識(Wu Shi, the five consciousnesses)親身驗證，都沒有塵相(Chen Xiang, the appearance of dust)。如來藏(Rulai Zang, the Tathagatagarbha)中頓然顯現身器(Shen Qi, body and objects)都沒有塵相(Chen Xiang, the appearance of dust)。六識(Liu Shi, the six consciousnesses)七識(Qi Shi, the seventh consciousness)妄想，認為有我(Wo, self)法(Fa, dharma)。妄想所顯現的相(Xiang, appearance)是分別變現的。分別變現的相(Xiang, appearance)只能作為境(Jing, object)，而沒有實際用處。就像太陽發出的光焰帶著微塵而一起變紅，並非真正的紅色。就像水澄清，含有輕云而一起變綠，並非真正的綠色。如果瞭解了藏性(Zang Xing, the nature of the Tathagatagarbha)，就知道塵境(Chen Jing, the objects of the senses)是虛妄的。所以知道諸法(Zhu Fa, all phenomena)都從分別(Fenbie, discrimination)而生，分別(Fenbie, discrimination)既然是空(Kong, emptiness)的，名相(Ming Xiang, name and form)又有什麼呢？人空(Ren Kong, emptiness of self)容易理解，法我(Fa Wo, self of dharma)難以去除。不明白法(Fa, dharma)是隨緣而生，執著于有自體(Zi Ti, own-being)。如《攝論》(She Lun, Compendium of Abhidharma)所說，如果執著於法體(Fa Ti, the essence of dharma)是實有的，就叫做『法我執』(Fa Wo Zhi, attachment to the self of dharma)。就像二乘人(Er Cheng Ren, followers of the two vehicles)，依賴於粗略的分別(Fenbie, discrimination)。
【English Translation】 Disagree. There should be no recognition. If there is no recognition, how is the 『Yisheng』 (意生, a type of body attained through meditation) produced? If there is recognition, how does 『Shi』 (識, consciousness) become 『Yi』 (意, mind)? Merely the two natures of sameness and difference cannot be established, so how is the 『Jie』 (界, realm) established? If it arises from 『Dharma』 (法, phenomena), then all worldly dharmas cannot be separated from the five 『Chen』 (塵, sense objects: form, sound, smell, taste, and touch). You observe 『Se Fa』 (色法, form) and all 『Sheng Fa』 (聲法, sound), 『Xiang Fa』 (香法, smell), 『Wei Fa』 (味法, taste), and 『Chu Fa』 (觸法, touch). Their appearances are distinct, corresponding to the five 『Gen』 (根, sense organs: eye, ear, nose, tongue, and body), and are not contained by 『Yi』 (意, mind). Your 『Shi』 (識, consciousness) is definitely dependent on 『Dharma』 (法, phenomena) for its arising. Now, observe carefully, what is the shape of 『Dharma』 (法, phenomena)? If it is separated from 『Se』 (色, form) and 『Kong』 (空, emptiness), 『Dong』 (動, movement) and 『Jing』 (靜, stillness), 『Tong』 (通, unobstructed) and 『Se』 (塞, obstructed), 『He』 (合, union) and 『Li』 (離, separation), 『Sheng』 (生, birth) and 『Mie』 (滅, death), you will ultimately gain nothing beyond these phenomena. When arising, 『Se』 (色, form), 『Kong』 (空, emptiness), and all 『Zhu Fa』 (諸法, phenomena) arise equally; when ceasing, 『Se』 (色, form), 『Kong』 (空, emptiness), and all 『Zhu Fa』 (諸法, phenomena) cease equally. Since the dependent 『Yin』 (因, cause) does not exist, what shape will the 『Shi』 (識, consciousness) that arises from 『Yin』 (因, cause) take? If the appearance does not exist, how does the 『Jie』 (界, realm) arise? Therefore, it should be known that 『Yi』 (意, mind) and 『Dharma』 (法, phenomena) are the conditions for the arising of the 『Yishi Jie』 (意識界, realm of consciousness). If these three places do not exist, then 『Yi』 (意, mind) and 『Dharma』 (法, phenomena), as well as the 『Yi Jie』 (意界, realm of mind), are originally not produced by 『Yin Yuan』 (因緣, cause and condition), nor are they natural. Shakyamuni Buddha said that this is to eliminate the 『Yishi Jie』 (意識界, realm of consciousness). Just like in the eighteen 『Jie』 (界, realms of existence), they are all established because of 『Yishi』 (意識, consciousness). The place where the root is established is still 『Kong』 (空, emptiness), so what are the branches that arise? Since there is no place to be obtained and no boundary to rely on, the matter is false, the principle is illusory, the emotion is dangerous, the attachment is inferior, the roots of evil views are completely eradicated, and the nests of deluded consciousness are all overturned, leaving only the clear and bright true mind, perfectly encompassing the 『Fajie』 (法界, Dharma Realm). Anguo said that the so-called five 『Chen Jie』 (塵界, realms of sense objects) such as 『Se』 (色, form) are 『Jing』 (境, objects). The five 『Shi』 (識, consciousnesses) personally verify that there is no appearance of 『Chen Xiang』 (塵相, dust). In the 『Rulai Zang』 (如來藏, Tathagatagarbha), the 『Shen Qi』 (身器, body and objects) suddenly appear without the appearance of 『Chen Xiang』 (塵相, dust). The sixth and seventh consciousnesses are deluded, thinking that there is 『Wo』 (我, self) and 『Fa』 (法, dharma). The appearance manifested by delusion is a transformation of discrimination. The appearance transformed by discrimination can only be used as an 『Jing』 (境, object) and has no practical use. Just like the flames emitted by the sun carry fine dust and turn red together, but it is not truly red. Just like clear water contains light clouds and turns green together, but it is not truly green. If you understand the 『Zang Xing』 (藏性, nature of the Tathagatagarbha), you will know that the 『Chen Jing』 (塵境, objects of the senses) are illusory. Therefore, know that all 『Zhu Fa』 (諸法, phenomena) arise from 『Fenbie』 (分別, discrimination), and since 『Fenbie』 (分別, discrimination) is 『Kong』 (空, emptiness), what are 『Ming Xiang』 (名相, name and form)? It is easy to understand the 『Ren Kong』 (人空, emptiness of self), but difficult to remove the 『Fa Wo』 (法我, self of dharma). Not understanding that 『Fa』 (法, dharma) arises from conditions, clinging to having 『Zi Ti』 (自體, own-being). As stated in the 『She Lun』 (攝論, Compendium of Abhidharma), if one clings to the 『Fa Ti』 (法體, essence of dharma) as being real, it is called 『Fa Wo Zhi』 (法我執, attachment to the self of dharma). Just like the 『Er Cheng Ren』 (二乘人, followers of the two vehicles), relying on coarse 『Fenbie』 (分別, discrimination).
事識修行。但了法中無我。不知法體全空。聞諸法空。生大怖畏。是知法空是本。人空是末。夜繩未曉。蛇想寧除。翳目猶存。空華豈滅。破七大性文云。佛告阿難。識性無原。因於六種根塵妄出。汝今遍觀此會聖眾。用目循歷。其目周視。但如鏡中無別分析。汝識于中。次第標指。此是文殊。此富樓那。此目犍連。此須菩提。此舍利弗。此識了知。為生於見。為生於相。為生虛空。為無所因。突然而出。阿難。若汝識性。生於見中。如無明暗。及與色空。四種必無。元無汝見。見性尚無。從何發識。若汝識性。生於相中。不從見生。既不見明。亦不見暗。明暗不矚。即無色空。彼相尚無。識何所發。若生於空。非相非見。非見無辯。自不能知明暗色空。非相滅緣。見聞覺知無處安立。處此二非。空則同無。有非同物。縱發汝識。欲何分別。若無所因突然而出。何不日中別識明月。汝更細詳。微細詳審。見托汝睛。相推前境。可狀成有。不相成無。如是識緣。因何所出。識動見澄。非和非合。聞聽覺知。亦復如是。不應識緣。無從自出。若此識心。本無所從。當知了別見聞覺知。圓滿湛然。性非從所。兼彼地水火風。均名七大。性真圓融。皆如來藏。本無生滅。阿難。汝心粗浮不悟見聞。發明。了知。本如來藏。汝應
【現代漢語翻譯】 事識修行：只是了解法中無我（沒有自我），卻不知道法的本體是完全空性的。聽到諸法皆空，就產生極大的恐懼。要知道法空是根本，人空是末節。就像在夜晚未亮時，蛇的幻覺難以消除；就像眼翳仍然存在，空中的花朵怎能消失？
《破七大性》文中說：佛告訴阿難（Ananda，佛陀的十大弟子之一）：『識性沒有根源，是由於六根（眼、耳、鼻、舌、身、意）和六塵（色、聲、香、味、觸、法）的虛妄作用而產生的。你現在仔細觀察這個法會上的聖眾，用眼睛環視四周。他們的眼睛只是像鏡子一樣反映，沒有分別分析。你的意識從中可以依次指認，『這是文殊（Manjusri，智慧的象徵），這是富樓那（Purna，說法第一），這是目犍連（Maudgalyayana，神通第一），這是須菩提（Subhuti，解空第一），這是舍利弗（Sariputra，智慧第一）。』這種意識的了知，是從見（視覺）中產生，還是從相（現象）中產生？是從虛空中產生，還是無緣無故突然出現的？』
『阿難，如果你的識性是從見中產生的，那麼如果沒有明暗以及色空這四種，你的見就不可能存在。既然根本沒有你的見，又從何處產生識呢？如果你的識性是從相中產生的，不是從見中產生，既然沒有見到光明，也沒有見到黑暗，對明暗沒有關注，就沒有色空。既然相都不存在，識又從何處產生呢？如果識是從空中產生的，既不是相也不是見，沒有見就無法分辨，自己就不能知道明暗色空。沒有相作為滅除的因緣，見聞覺知就無處安立。處於這兩種『非』的狀態，空就等同於無，有和非不是同一事物。即使產生你的識，又能分辨什麼呢？如果識是無緣無故突然出現的，為什麼不在白天辨識出明月呢？』
『你再仔細地、微細地審察，見依賴於你的眼睛，相推及到前面的境界，可以假想成有，不相合就認為是無。這樣，識的緣起，是從何處產生的呢？識是動的，見是澄靜的，既不是和合也不是結合。聞聽覺知也是如此。不應該認為識的緣起是無從產生的。如果這個識心本來沒有來處，應當知道，了別見聞覺知，圓滿而清澈，其自性不是從外而來。連同地、水、火、風，總稱為七大（seven great elements），其自性真實圓融，都是如來藏（Tathagatagarbha，如來法身），本來沒有生滅。阿難，你的心粗浮不定，不領悟見聞發明了知，本來就是如來藏。你應該……』
【English Translation】 Practicing with consciousness and knowledge: merely understanding that there is no self (anatman) in the Dharma, yet not knowing that the essence of the Dharma is completely empty (sunyata). Upon hearing that all dharmas are empty, great fear arises. Know that the emptiness of Dharma is fundamental, while the emptiness of self is secondary. It is like when the night is not yet bright, the illusion of a snake is difficult to dispel; like when eye disease still exists, how can the flowers in the air disappear?
The text 『Breaking Down the Seven Great Elements』 states: The Buddha told Ananda (one of the Buddha's ten great disciples): 『The nature of consciousness has no origin; it arises from the false workings of the six roots (eye, ear, nose, tongue, body, mind) and the six dusts (form, sound, smell, taste, touch, dharma). Now, carefully observe the holy assembly at this Dharma gathering, and look around with your eyes. Their eyes merely reflect like a mirror, without separate analysis. Your consciousness can sequentially identify from within, 『This is Manjusri (symbol of wisdom), this is Purna (foremost in eloquence), this is Maudgalyayana (foremost in supernatural powers), this is Subhuti (foremost in understanding emptiness), this is Sariputra (foremost in wisdom).』 Does this knowing of consciousness arise from seeing (vision), or from phenomena (appearance)? Does it arise from emptiness, or does it suddenly appear for no reason?』
『Ananda, if your nature of consciousness arises from seeing, then without the four—brightness and darkness, and form and emptiness—your seeing could not exist. Since there is fundamentally no seeing, from where does consciousness arise? If your nature of consciousness arises from phenomena, not from seeing, since you do not see light, nor do you see darkness, without attention to brightness and darkness, there is no form or emptiness. Since phenomena do not exist, from where does consciousness arise? If consciousness arises from emptiness, it is neither phenomena nor seeing; without seeing, there is no discernment, and one cannot know brightness, darkness, form, or emptiness. Without phenomena as the cause for cessation, seeing, hearing, awareness, and knowing have nowhere to be established. Being in these two states of 『non-』, emptiness is equivalent to nothingness, and existence and non-existence are not the same thing. Even if your consciousness arises, what can it discern? If consciousness suddenly appears for no reason, why not discern the bright moon in the daytime?』
『Examine again carefully and subtly; seeing relies on your eyes, and phenomena extend to the realm in front, which can be imagined as existent, and considered non-existent if they do not correspond. Thus, from where does the arising of consciousness originate? Consciousness is moving, and seeing is clear and still, neither harmonious nor combined. Hearing, listening, awareness, and knowing are also like this. It should not be thought that the arising of consciousness has no origin. If this mind of consciousness originally has no source, know that the distinguishing of seeing, hearing, awareness, and knowing is complete and clear, and its nature does not come from outside. Together with earth, water, fire, and wind, they are collectively called the seven great elements (seven great elements), whose nature is truly complete and harmonious, all being the Tathagatagarbha (womb of the Tathagata), originally without arising or ceasing. Ananda, your mind is coarse and restless, and you do not understand that seeing, hearing, revealing, and knowing are originally the Tathagatagarbha. You should...』
觀此六處識心。為同爲異。為空為有。為非同異。為非空有。汝元不知。如來藏中性識明知。覺明真識。妙覺湛然。遍周法界。含吐十虛寧有方所。循業發現。世間無知。或為因緣。及自然性。皆是識心。分別計度。但有言說。都無實義。釋曰。此破識大性也。諦詳佛旨。本契無生。但以有情。唯迷妄識。以昏擾之性。起遍計于覺原。逐雜染之緣。沈圓成於識海。眠三界之夢宅。一覺而塵劫不惺。造四大之幻身。生滅而恒沙莫算。今推此識。決定無體。從緣所起。悉順無生。四句檢之。自含妙理。此識了知為生於見者。如無明暗色空。元無見性。見性尚無。從何發識。此破自生也。為生於相者。不從見生。則不見暗明。明暗不矚。即無色空。彼相尚無。識何所發。此破他生也。既不得自見之性。又不得他相之觀。自他既虛。即無和合。所以推云。見托汝睛。相推前境。可狀成有。不相成無。如是識緣。因何所出。識動見澄。非和非合。聞聽覺知。亦復如是。以動靜相乖。事非和合。此破共生也。為生虛空。為無所因突然而出者。若生於空。非相非見。縱發汝識。欲何分別。若無所因突然而出。何不日中別識明月。日屬朝陽。月含陰魄。時候晷刻。今古不移。各有所因。無因非有。此破無因生也。四句才空。百非俱殄。
則妄計所執。內因外緣。心和境合。無因自然等。妄想情塵。皆無實義。狂華之影跡俱虛。不真何待。戲論之名言頓息。意解全消。虛空之性既融。六大之體何有。以地大無性。四輪所成。水大無性。凝流不定。火大無性。寄於諸緣。風大無性。附物彰動。空大無性。對色得名。見性從緣。和合而有。識性無體。如幻即虛。且如火大無性者。如首楞嚴經云。性火真空者。古釋云。性是本覺性。火。是本覺火。皆是眾生心變。如第六識心熱。遍身即狹。若第八識中變起。即遍同法界。悟法界性。皆是我心中所變之火。如西京崇慧法師。于大曆四年。在京與道士鬥。能入火不燒。是求觀音之力。何況自證。證。得已后。入地獄。中皆不被燒。今世間火。隨。處發現。應眾生業力。多少隨意。如龍鬥。亦起火燒林藪。乃至雲中霹靂火。如人慾心熾盛。火燒天祠。皆從心火起。由心動搖。故有火起。但心不動。即不被燒。譬如人畏時。非人得其便。如來得性火。三界火燒不得。如來自起智火。焚得舍利。其火猛盛。諸大弟子將水求不得。乃至龍王求亦不得。唯天帝釋云。我本願力始求得。雖有性火而不自燒。如刀能割。不自割。如眼能看。不自看。如火大性唯心。七大性亦如是。隨心俱遍法界。法界本遍。由執心故不能遍。如
【現代漢語翻譯】 現代漢語譯本 於是產生虛妄的計度執著。內在的原因和外在的條件，心與境相互結合，或者認為是沒有原因自然產生的等等。這些虛妄的想法和情感塵埃，都沒有真實的意義。如同瘋狂之花和它的影子一樣，都是虛幻不實的，還有什麼值得期待的呢？戲論的名言立即停止，主觀的理解完全消失。虛空的本性既然已經融合，地、水、火、風、空、識這六大的本體又在哪裡呢？ 因為地大沒有自性，是由四大假合而成；水大沒有自性，凝結和流動不定；火大沒有自性，寄託于各種因緣；風大沒有自性，依附於物體而顯現動搖；空大沒有自性，相對於色法而得名。見性也是隨順因緣，和合而有。識性沒有實體，如幻象一般虛假。 例如火大沒有自性，就像《首楞嚴經》（Śūraṅgama Sūtra）所說：『性火真空』。古代的解釋說：『性』是本覺之性，『火』是本覺之火，都是眾生的心所變現的。比如第六識的心中生起熱惱，遍身就會感到狹隘；如果第八識中變現出來，就會遍及整個法界。領悟到法界的本性，都是我心中所變現的火。例如西京的崇慧法師，在大曆四年，在京城與道士辯論，能夠進入火中而不被燒傷，這是祈求觀音菩薩（Avalokiteśvara）的力量。更何況是自己證悟呢？證悟之後，即使進入地獄，也不會被燒傷。現在世間的火，隨處發現，應眾生業力的不同而大小隨意。比如龍（Nāga）爭鬥，也會引起火災燒燬森林；甚至雲中的霹靂火，如同人慾之心熾盛，火燒天神廟宇，都是從心火而起。由於心動搖，所以才有火的產生。只要心不動，就不會被燒傷。譬如人恐懼的時候，非人就會趁虛而入。如來（Tathāgata）證得性火，三界的火都無法燒到他。如來自起智慧之火，焚燒自己的舍利（Śarīra），其火猛烈強盛，諸大弟子用水求滅都無法做到，乃至龍王（Nāgarāja）來求也無法做到，只有天帝釋（Śakra Devānām Indra）說：『我以本願之力才能求得。』雖然有性火，卻不會自己燒自己，如同刀能割物，卻不能割自己；如同眼睛能看，卻不能看自己。如同火大的本性唯心所現，地、水、風、空、識、識這七大的本性也是如此，隨心而遍及法界。法界本來就是周遍的，由於執著於心，所以不能周遍。比如...
【English Translation】 English version Then arises the falsely conceived attachment. Internal causes and external conditions, the mind and the environment combine, or it is thought to arise naturally without cause, and so on. These deluded thoughts and emotional defilements all lack real meaning. Like the mad flower and its shadow, all are illusory and unreal; what is there to expect? The names and words of playful discussions cease immediately, and subjective understanding completely disappears. Since the nature of emptiness has already merged, where are the bodies of the six great elements—earth, water, fire, wind, space, and consciousness? Because the earth element has no self-nature, it is formed by the aggregation of the four great elements; the water element has no self-nature, its congealing and flowing are uncertain; the fire element has no self-nature, it relies on various conditions; the wind element has no self-nature, it manifests movement by attaching to objects; the space element has no self-nature, it is named relative to form. Seeing the nature also follows conditions, arising from combination. The consciousness element has no substance, it is illusory and false. For example, the fire element has no self-nature, just as the Śūraṅgama Sūtra says: 'The nature-fire is true emptiness.' Ancient explanations say: 'Nature' is the nature of original enlightenment, 'fire' is the fire of original enlightenment, both are transformations of the minds of sentient beings. For example, if heat arises in the mind of the sixth consciousness, the whole body will feel constricted; if it arises in the eighth consciousness, it will pervade the entire Dharma Realm. Realizing the nature of the Dharma Realm, all is the fire transformed by my mind. For example, the Dharma Master Chonghui of Xijing, in the fourth year of the Dali era, debated with Taoists in the capital, and was able to enter the fire without being burned, this was through seeking the power of Avalokiteśvara. How much more so is it for self-realization? After realization, even entering hell, one will not be burned. Now the fire in the world is found everywhere, varying in size according to the karma of sentient beings. For example, when Nāgas fight, they can cause fires that burn forests; even lightning in the clouds, like the burning of heavenly shrines by the intense desires of people, all arise from the fire of the mind. Because the mind moves, fire arises. But if the mind does not move, one will not be burned. For example, when people are afraid, non-humans take advantage of them. The Tathāgata, having attained the nature-fire, cannot be burned by the fires of the three realms. The Tathāgata himself kindles the fire of wisdom, burning his own Śarīra, the fire is so fierce that the great disciples could not extinguish it with water, nor could the Nāgarāja extinguish it. Only Śakra Devānām Indra said: 'I can only obtain it through the power of my original vow.' Although there is nature-fire, it does not burn itself, just as a knife can cut but cannot cut itself; just as the eye can see but cannot see itself. Just as the nature of the fire element is only a manifestation of the mind, so too are the natures of the seven great elements—earth, water, fire, wind, space, and consciousness—all pervasive throughout the Dharma Realm according to the mind. The Dharma Realm is originally pervasive, but because of attachment to the mind, it cannot be pervasive. For example...
三界中。三乘天眼。俱不能遍。唯如來無執。性合真空。故能周遍。如般若經中。佛自言。我以無執故。得真金身。圓光常現。火燒天祠者。昔有漁師。河上見公主過。因生染心。思求不得。身漸羸疾。其母遂問病因。與作方便。日送鯉魚一頭。公主怪問。母直陳其事。遂許云。我因拜天祠。即潛相見。子知便喜。公主後來。正見漁人睡熟。撼之不覺。便系帛子在手上。公主去後。漁人睡覺。見手上帛子。知公主來。心生恨憶。心中慾火內燒。自身爛壞。並燒天祠。房室淨盡。所以三界有法。識外無文。皆從四大內外成。儘是一心虛妄變。何者。最初因不覺。故有業識。從業識因動。故有轉識。從轉識起見。故有現識。因見分。成相分。能所才分。心境頓現。古鈔釋首楞嚴經云。明妄非他。覺明為咎者。六識取塵。由業識發起。後有第七識執第八識中明。變起外四大。四大引起六根塵。六根塵引起六識。六識依六根塵。因外有色。內引眼根等。明妄非他者。其妄最初。因自心動有風。因執有金。因愛有水。因求有火。皆是自心變起四大。還自分別結業受生。故非他累。覺明為咎者。由強覺了本體明為咎。則無知覺明。有知明覺。如人見不凈。便生厭心。由分別故。以豬狗見。便生凈想。皆由強覺無明。但無分別妄見。
【現代漢語翻譯】 現代漢語譯本 三界（欲界、色界、無色界）之中，三乘（聲聞乘、緣覺乘、菩薩乘）的天眼都不能完全照見一切。只有如來沒有執著，其自性與真空相應，所以能夠周遍一切。 正如《般若經》中所說，佛陀自己說：『我因為沒有執著，所以得到真金之身，圓滿的光芒常時顯現。』 『火燒天祠』的故事是這樣的：過去有個漁夫，在河上看見公主經過，因此心生愛慕，思念追求卻得不到，身體漸漸衰弱生病。他的母親於是詢問他生病的原因，併爲他想辦法，每天送一條鯉魚給公主。公主感到奇怪，詢問原因，漁夫的母親便如實地陳述了這件事。公主於是答應說：『我因為要拜天祠，可以偷偷地相見。』漁夫知道后非常高興。公主後來赴約，正好看見漁夫睡得很熟，搖他也不醒，便用絲綢帶子繫在他的手上。公主離開后，漁夫醒來，看見手上的絲綢帶子，知道公主來過，心中充滿懊悔和思念，心中像被火燒一樣，自身潰爛壞死，並且燒燬了天祠，房舍全部燒光。 所以三界中的一切法，在意識之外沒有實在的文字相狀，都是由四大（地、水、火、風）內外和合而成，全部都是一心虛妄的變現。為什麼這樣說呢？最初是因為不覺悟，所以產生業識；從業識的因緣而動，所以產生轉識；從轉識生起見，所以產生現識；因為有見分，形成相分，能見的主體和所見的客體才區分開來，心和境立刻顯現。 古時的註解解釋《首楞嚴經》說：『明白虛妄不是其他，覺明是過錯。』這是因為六識取塵，由業識發起。之後有第七識執著第八識中的光明，變現出外在的四大，四大引起六根和六塵，六根和六塵引起六識。六識依靠六根和六塵，因為外在有色，內在引生眼根等。『明白虛妄不是其他』，指的是虛妄最初，因為自心動而有風，因為執著而有金，因為愛戀而有水，因為追求而有火，都是自心變現出四大，還自己分別造業受生，所以不是其他外在的牽累。『覺明是過錯』，指的是因為強行覺了本體之明而成為過錯，就好像沒有知覺的明，有知覺的明。就像人看見不乾淨的東西，便生起厭惡之心，因為有分別的緣故。如果豬狗看見，便生起乾淨的想法，都是因為強行覺了無明。如果沒有分別的妄見，就不會這樣了。
【English Translation】 English version Within the Three Realms (Desire Realm, Form Realm, Formless Realm), the divine eyes of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) cannot completely perceive everything. Only the Tathāgata, being without attachment, whose nature is in accord with the empty reality (Śūnyatā), is able to pervade all. As stated in the Prajñā Sūtra, the Buddha himself said: 'Because I am without attachment, I have attained a true golden body, and a perfect radiance is constantly manifest.' The story of 'Burning the Heavenly Shrine' is as follows: Once there was a fisherman who saw a princess passing by on the river, and he developed feelings of love and longing for her, but he could not obtain her, and his body gradually weakened and became ill. His mother then asked him the cause of his illness and devised a plan for him, sending a carp to the princess every day. The princess was surprised and asked the reason, and the fisherman's mother truthfully explained the matter. The princess then agreed, saying: 'Because I must worship at the heavenly shrine, we can meet secretly.' The fisherman was very happy to hear this. Later, the princess went to the meeting, and she saw that the fisherman was fast asleep, and shaking him did not wake him, so she tied a silk ribbon on his hand. After the princess left, the fisherman woke up and saw the silk ribbon on his hand, and he knew that the princess had come, and his heart was filled with regret and longing, and his heart burned like fire, and his own body decayed and died, and he also burned down the heavenly shrine, and all the rooms were burned to the ground. Therefore, all dharmas (phenomena) in the Three Realms, there are no real written appearances outside of consciousness, are all formed by the combination of the Four Great Elements (earth, water, fire, wind) internally and externally, and all are illusory transformations of the One Mind. Why is this so? Initially, because of non-awakening (Avidyā), karmic consciousness (Ālaya-vijñāna) arises; from the cause of karmic consciousness moving, transforming consciousness (Manas-vijñāna) arises; from transforming consciousness, perception arises, so manifesting consciousness (Vijñāna) arises; because there is a perceiving aspect, an object aspect is formed, and the subject that perceives and the object that is perceived are immediately distinguished, and the mind and the environment immediately appear. Ancient commentaries explain the Śūraṅgama Sūtra, saying: 'Understanding illusion is not other, awareness is the fault.' This is because the six consciousnesses grasp dust, initiated by karmic consciousness. Afterwards, the seventh consciousness clings to the light in the eighth consciousness, transforming into the external Four Great Elements, the Four Great Elements cause the six sense organs and six sense objects, and the six sense organs and six sense objects cause the six consciousnesses. The six consciousnesses rely on the six sense organs and six sense objects, because there is form externally, the eye-organ etc. is internally induced. 'Understanding illusion is not other' refers to the illusion initially, because the mind moves, there is wind; because of clinging, there is gold; because of love, there is water; because of seeking, there is fire, all are transformations of the mind, and one still distinguishes, creates karma, and receives rebirth, so it is not the burden of external factors. 'Awareness is the fault' refers to the fault of forcibly awakening to the light of the essence, just like the light without awareness, the light with awareness. Just like when a person sees something unclean, they develop a feeling of disgust, because of discrimination. If pigs and dogs see it, they develop a feeling of cleanliness, all because of forcibly awakening to ignorance. If there is no discriminating false view, it would not be like this.
唯見法性凈土。是知內外四大。地水火風。唸唸發現。所以經云。或各各發明。若俱發明。各各發明者。汝見圓明。知心欲取。失卻本明性空。思想搖動。心生風輪。情愛相續。性感水輪。執心熾盛。金輪則現。求心若慾火輪方興。若俱發明。初起強覺。四大俱現。如人恨憶。瞋則火生。身心動轉。以況于風。目中淚盈。而表於水。面發赤相。則表于地。是以內外四大。元是我心之性。以為自性。又自第八識。變起根身器內外四大之相分。為自相。又因妄念而起強覺而知。所以萬像森蘿郁然顯現。若能窮因體本。皆是自心之性。自心之相。于中妍丑憎愛。全是意識計度分別而成。既識根由。須存正智。但除強覺。一念不生。自然心境俱空。前後際斷。故知七大之性。性真圓融。一一大俱遍法界。皆是一體。如七顆冰。將火镕為一水。亦如因陀羅網同而不同。如水與冰。異而不異。乃至五陰。六入。十二處。十八界等。皆滿法界。一一微塵。亦滿法界。一一毛孔。亦遍法界。一一身心亦遍。皆如來藏。如香水海中。常說一切法。為諸菩薩。不見菩薩相。不見邪師相。不見生住異滅相。所以盡合真空。俱遍實際。如說龜毛兔角焰水乾城。但有言說之名。且無實事。例凡夫界。中所有見聞陰入之根。名色之境。亦但有其名。
【現代漢語翻譯】 現代漢語譯本： 唯有見到法性清凈的凈土。由此可知，內外四大（地、水、火、風）唸唸都在顯現。所以經書上說：『或者各自發明，或者共同發明。』各自發明是指：你見到圓滿光明，知道心想要去取捨，就失去了原本光明的自性空性。思想搖動，心中便生起風輪。情愛相續不斷，感覺產生水輪。執著心熾盛，金輪便會顯現。追求的心如果強烈，**輪便會興起。如果共同發明，最初生起強烈的覺知，四大便會一起顯現。比如人懷恨在心，嗔怒就會生起火。身體和心念動轉，就像風一樣。眼中充滿淚水，就表現爲水。面色發紅，就表現爲地。因此，內外四大，原本就是我心之自性，作為自己的本性。又是從第八識（阿賴耶識）變現出根身器界內外四大之相分，作為自己的相狀。又因為妄念而生起強烈的覺知而知曉。所以萬象森羅，鬱鬱蔥蔥地顯現出來。如果能夠窮究原因，體悟根本，一切都是自心的自性，自心的相狀。其中美醜憎愛，全都是意識的計度分別造成的。既然知道了根源，就必須保持正智，只要去除強烈的覺知，一念不生，自然心和境都會空寂，前後念頭斷絕。所以知道七大（地、水、火、風、空、見、識）的自性，其性真如圓融，每一大都遍滿法界，都是一體的。就像七顆冰，用火融化成一滴水。也像因陀羅網（帝釋天之網），相同而又不同。就像水和冰，不同而又不異。乃至五陰（色、受、想、行、識），六入（眼、耳、鼻、舌、身、意），十二處（六根、六塵），十八界（六根、六塵、六識）等，都充滿法界，每一微塵，也充滿法界，每一個毛孔，也遍滿法界，每一個身心也遍滿，都如如來藏（一切眾生本具的佛性）。就像香水海中，常說一切法，為諸菩薩，不見菩薩相，不見邪師相，不見生住異滅相。所以完全符合真空，都遍滿實際。就像說龜毛兔角，火焰中的水，乾燥的城堡，只有言說的名稱，並沒有實際的事物。比如凡夫界中所有見聞陰入的根，名色的境界，也只有名稱而已。
【English Translation】 English version: Only the pure land of Dharma-nature is seen. From this, it is known that the inner and outer Four Great Elements (earth, water, fire, wind) are manifested in every moment. Therefore, the sutra says: 'Either each separately manifests, or they all manifest together.' Each separately manifesting means: when you see perfect brightness and know that the mind wants to grasp and take, you lose the original bright nature of emptiness. Thoughts stir, and the wind wheel arises in the mind. Affection and love continue, and the feeling produces the water wheel. If the clinging mind is intense, the gold wheel will appear. If the seeking mind is strong, the ** wheel will arise. If they all manifest together, the initial arising is a strong awareness, and the Four Great Elements will all appear. For example, when a person holds a grudge, anger will generate fire. The body and mind move, like the wind. Tears fill the eyes, representing water. The face turns red, representing earth. Therefore, the inner and outer Four Great Elements are originally the nature of my mind, taken as one's own nature. Furthermore, from the Eighth Consciousness (Alaya Consciousness), the appearances of the root body, vessel world, and inner and outer Four Great Elements arise as one's own characteristics. Also, due to delusional thoughts, a strong awareness arises and is known. Therefore, all phenomena appear lush and verdant. If one can thoroughly investigate the cause and embody the root, everything is the nature of one's own mind, the appearance of one's own mind. Among them, beauty and ugliness, love and hate, are all created by the consciousness's calculation and discrimination. Since the root cause is known, one must maintain right wisdom. Simply remove the strong awareness, and when a single thought does not arise, naturally both mind and environment will become empty, and the past and future thoughts will be cut off. Therefore, it is known that the nature of the Seven Great Elements (earth, water, fire, wind, space, perception, consciousness) is truly perfect and all-encompassing. Each Great Element pervades the entire Dharma Realm and is all one. Like seven pieces of ice, melted by fire into one drop of water. It is also like Indra's net (the net of the Lord of Gods), the same and yet different. Like water and ice, different and yet not different. Even the Five Skandhas (form, feeling, perception, volition, consciousness), the Six Entrances (eye, ear, nose, tongue, body, mind), the Twelve Abodes (six sense organs, six sense objects), the Eighteen Realms (six sense organs, six sense objects, six consciousnesses), etc., all fill the Dharma Realm. Each dust mote also fills the Dharma Realm, each pore also pervades the Dharma Realm, each body and mind also pervades, all are like the Tathagata-garbha (the Buddha-nature inherent in all beings). Like in the fragrant water sea, all dharmas are constantly spoken for all Bodhisattvas, without seeing the appearance of Bodhisattvas, without seeing the appearance of evil teachers, without seeing the appearance of birth, dwelling, change, and extinction. Therefore, everything completely conforms to True Emptiness and pervades actuality. Like saying turtle hair, rabbit horns, water in flames, a dry city, there are only names in speech, but no actual things. For example, in the realm of ordinary beings, all the roots of seeing, hearing, smelling, tasting, touching, and thinking, and the realms of name and form, only have names.
都無實事。今將世間共知龜毛易解之虛。破如今現執名色難解之虛。還同龜毛無所執著。即知從來所執一切境界。皆從識變。盡逐想生。離識無塵。識寂則諸塵並寂。離想無法。想空則諸法皆空。因緣自然。俱成戲論。知解分別。本末無從。但有意言。都無真實。如此明達。頓悟前非。終不更待空里之華。將期結果。取夢中之物。擬欲牢藏。杌見思空。繩消蛇想。渴鹿罷馳于陽焰。癡猿息弄于月輪。遂乃靜慮虛襟。若陵空之逸翮。隨緣養性。猶縱浪之虛舟。畢故不造新。任真而合道。如是五陰六入。十二處。十八界。七大性等。非是本來自然無因而有。非從今日和合因緣所生。但是識心。分別建立。今破此識性。則七大性。乃至一切法皆空。如尋流得源。捕賊獲將。則無明怨對。生死魔軍。應念俱消。如湯沃雪。唯如來藏。妙湛明心。性真圓融。遍十方界。如波澄秋渚。含虛洞然。云朗晴空迥無所有。所以首楞嚴經云。佛告阿難。汝猶未明一切浮塵諸幻化相。當處出生。隨處滅盡。幻妄稱相。其性真為妙覺明體。如是乃至五陰。六入。從十二處。至十八界。因緣和合。虛妄有生。因緣別離。虛妄名滅。殊不能知。生滅去來本如來藏。常住妙明不動周圓。妙真如性。性真常中求于去來迷悟生死。了無所得。是以先令照徹
心境分明。后乃頓融。須亡心境。如華嚴演義云。謂此華嚴經中。教人觀察。若心若境。如頌云。欲知諸佛心。當觀佛智慧。佛智無依處。如空無所依。此令觀佛心也。又頌云。若有欲知佛境界。當凈其意如虛空。此教觀佛境也。次空心境頌云。法性本空寂。無取亦無見。性空即是佛。不可得思量。無取即無境。無見即無心。又頌云。若有欲得如來智。應離一切妄分別。有無通達皆平等。疾作人天大導師。即空心境也。菩薩凡夫所有心境。觀照例知。故經頌云。知妄本自真。見佛則清凈。又云。心佛與眾生。是三無差別。
宗鏡錄卷第六十九
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第七十
慧日永明寺主智覺禪師延壽集
夫祖佛正意。本顯一心。何必教中。更談陰界。
答。隨妄心而破妄境。謂顯人空。除異執。而說異門。成法解脫。無有定法故。號之為阿耨菩提。病差藥消。如筏喻之法尚應舍。
識論問云。以有阿含證驗知故。若但心識虛妄分別見外境界。不從色等外境界生眼識等者。以何義故。如來說眼色等十二種入。明知有色香味等外境界也。
答曰。偈言。說色等諸入。為可化眾生。依前人
【現代漢語翻譯】 現代漢語譯本： 心和境要分明。之後才能頓然融合。必須忘掉心和境。如《華嚴演義》所說：這部《華嚴經》中，教人觀察，無論是心還是境，都如頌中所說：『想要知道諸佛的心，應當觀察佛的智慧。佛的智慧沒有依靠之處，如同虛空沒有依靠。』這是教人觀察佛心。又頌說：『如果有人想知道佛的境界，應當清凈自己的意念如同虛空。』這是教人觀察佛境。接著是空心境的頌：『法性本來空寂，沒有取也沒有見。性空就是佛，不可思量。』沒有取就是沒有境，沒有見就是沒有心。又頌說：『如果有人想得到如來的智慧，應當遠離一切虛妄分別。對有和無通達而平等，迅速成為人天的大導師。』這就是空心境。菩薩和凡夫所有的心境，用觀照的方法可以類推得知。所以經中的頌說：『知道虛妄的本性就是真，見到佛就清凈。』又說：『心、佛與眾生，這三者沒有差別。』 《宗鏡錄》卷第六十九 戊申年分司大藏都監開板 《大正藏》第48冊 No. 2016 《宗鏡錄》 《宗鏡錄》卷第七十 慧日永明寺住持智覺禪師延壽 輯 祖佛的正意，本來是彰顯一心。為什麼在教義中，還要談論陰界（五陰、十二入、十八界）呢？ 回答：爲了隨順虛妄的心而破除虛妄的境，這是爲了彰顯人空（人無我）。爲了去除不同的執著，而說不同的法門，成就法的解脫。因為沒有固定的法，所以稱為阿耨菩提（無上正等正覺）。病好了藥就該消除，如同用筏子過河，過了河筏子也應該捨棄。 《識論》中有人問：因為有《阿含經》的證據可以驗證，所以知道有外境。如果只是心識虛妄分別，見到外面的境界，不是從色等外面的境界產生眼識等，那麼根據什麼道理，如來說眼、色等十二種入（十二處），明明知道有色、香、味等外面的境界呢？ 回答說：偈語說：『說色等諸入，爲了教化可以教化的眾生。』依據前人的說法。
【English Translation】 English version: The mind and environment must be distinct. Only then can they suddenly merge. It is necessary to forget both mind and environment. As the 『Huayan Yanyi』 (Commentary on the Avatamsaka Sutra) says: In this Avatamsaka Sutra, people are taught to observe, whether it is the mind or the environment, as the verse says: 『If you want to know the minds of all Buddhas, you should observe the wisdom of the Buddha. The wisdom of the Buddha has no place to rely on, just like the empty space has nothing to rely on.』 This teaches people to observe the Buddha's mind. Another verse says: 『If someone wants to know the realm of the Buddha, they should purify their thoughts like empty space.』 This teaches people to observe the Buddha's environment. Then there is the verse on emptying the mind and environment: 『The nature of Dharma is originally empty and still, without taking or seeing. Emptiness of nature is the Buddha, beyond comprehension.』 No taking means no environment, no seeing means no mind. Another verse says: 『If someone wants to attain the wisdom of the Tathagata (Thus Come One), they should abandon all false discriminations. Understanding existence and non-existence as equal, they will quickly become a great guide for humans and devas (gods).』 This is about emptying the mind and environment. The mind and environment of Bodhisattvas (enlightenment being) and ordinary people can be understood by analogy through contemplation. Therefore, the verse in the sutra says: 『Knowing that the nature of delusion is originally true, seeing the Buddha is purity.』 It also says: 『The mind, the Buddha, and sentient beings, these three are without difference.』 Zong Jing Lu (Record of the Source Mirror) Volume 69 Engraved in the Wushen Year by the Grand Repository Capital Supervision Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu Zong Jing Lu Volume 70 Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple The true intention of the ancestral Buddhas is originally to reveal the One Mind. Why is it necessary to discuss the skandhas (five aggregates), and realms (twelve entrances) in the teachings? Answer: To follow the deluded mind and break through the deluded environment, this is to reveal the emptiness of the person (Anatta). To remove different attachments and speak of different Dharma doors, achieving liberation from the Dharma. Because there is no fixed Dharma, it is called Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). When the illness is cured, the medicine should be eliminated, just like using a raft to cross a river, the raft should also be discarded after crossing. Someone in the Shishilun (Treatise on Consciousness-only) asks: Because there is evidence from the Agamas (early Buddhist texts) that can be verified, it is known that there are external environments. If it is only the mind's false discrimination, seeing the external environment, and the eye consciousness etc. are not produced from the external environment such as form, then according to what principle does the Tathagata speak of the twelve entrances (twelve sense bases) such as eye and form, clearly knowing that there are external environments such as form, smell, and taste? The answer is: The verse says: 『Speaking of the entrances such as form, is for teaching those sentient beings who can be taught.』 According to the previous people's saying.
受法。說言有化生。如來依彼心業相續。不斷不絕。是故說有化生眾生。又說言。無我無眾生無壽者。唯因緣和合有諸法生。如來如是說色等入。為令前人得受法故。以彼前人未解因緣諸法體空。非謂實有色香味等外諸境界。
問。若實無有色等入者。以何義故。如來經中作如是說。
答曰。偈言。依彼本心智。識妄取外境。是故如來說。有內外諸入。此依無始心意識等種子轉變。虛妄見彼色香味等外諸境界。是故如來依此虛妄二種法故。作如是說。一本識種子。二虛妄外境界等。依此二法。如來說有眼色等入。
問。依如是偈說。有何功德利益。
答。偈曰。觀虛妄無實。如是入我空。觀知諸法異。入諸法無我。為令聲聞解知。因彼六根六塵。生六種識。無有一法是實覺者。乃至無有一法是實見者。為令可化眾生等。作是觀察。入人無我空。觀于諸法異者。謂菩薩觀實無色等外塵一法可見。乃至實無一觸可覺。如是觀察。得入因緣諸法體空。為欲遮彼虛妄分別故。說色等一切諸法。畢竟空無。非無言處。皆悉空無。無言處者。所謂諸佛如來行處。如是唯有真識。更無餘識。不能如是分別觀察。入于識空。如是依識。說入一切諸法無我。非謂一向謗真識我。說言無有佛性實我。又如來方便。
【現代漢語翻譯】 現代漢語譯本：接受佛法。佛說存在化生（Opapatika，指無父母而突然出生的眾生）。如來是依據眾生的心和業力相續不斷絕的特性，所以說有化生眾生。又說，沒有『我』（Atman，靈魂、真我），沒有眾生（Sattva，有情），沒有壽者（Jiva，壽命），只有因緣和合而生出諸法。如來這樣說色等六入（Ayatana，感覺器官和感覺對像），是爲了讓聽法的人能夠接受佛法。因為聽法的人還沒有理解因緣諸法本性是空性的，並非真的存在色、香、味等外在境界。
問：如果實際上沒有色等六入，那麼如來為什麼要在經中這樣說呢？
答：偈語說：『依據眾生本有的心智，意識錯誤地執取外在境界。』所以如來說有內外六入。這是依據無始以來的心意識等種子轉變，虛妄地見到色、香、味等外在境界。所以如來依據這兩種虛妄的法，才這樣說。一是本識（Alaya-vijñana，阿賴耶識）的種子，二是虛妄的外在境界等。依據這兩種法，如來說有眼、色等六入。
問：依據這樣的偈語來說，有什麼功德利益呢？
答：偈語說：『觀察虛妄沒有真實，這樣就能進入人空（Pudgala-sunyata，補特伽羅空）。觀察並瞭解諸法是各不相同的，就能進入諸法無我（Dharma-sunyata，法無我）。』這是爲了讓聲聞（Sravaka，聽聞佛法而證悟的修行者）理解並知道，因為六根（Indriya，感覺器官）和六塵（Visaya，感覺對像）而生出六種識（Vijnana，意識），沒有一種法是真實的覺者，乃至沒有一種法是真實的見者。爲了讓可以被教化的眾生等，這樣觀察，進入人無我空。觀察諸法是各不相同的，是指菩薩（Bodhisattva，發菩提心併爲此修行的眾生）觀察實際上沒有色等外在塵境一法是可見的，乃至實際上沒有一觸是可覺的。這樣觀察，就能進入因緣諸法本性是空性的境界。爲了遮止那些虛妄的分別，所以說色等一切諸法，畢竟是空無的，並非沒有言語之處，都是空無的。沒有言語之處，是指諸佛如來的境界。像這樣只有真識（Tathata-vijnana，真如識），沒有其他的識，不能像這樣分別觀察，進入識空。像這樣依據識，說進入一切諸法無我，並非是要一味地誹謗真識我，說沒有佛性（Buddha-dhatu，成佛的潛能）和真實的『我』。這又是如來的方便說法。
【English Translation】 English version: Receiving the Dharma. It is said that there are beings born by transformation (Opapatika, beings who are born suddenly without parents). The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) speaks of beings born by transformation based on the continuous and unbroken nature of their minds and karmas. It is also said that there is no 'self' (Atman, soul, true self), no sentient being (Sattva, a being with consciousness), and no life-span (Jiva, duration of life); only the arising of all dharmas (Dharma, teachings, laws, phenomena) through the aggregation of causes and conditions. The Tathagata speaks of the six sense bases (Ayatana, sense organs and their objects) such as form in this way, in order to enable those who listen to the Dharma to receive it. This is because those who listen to the Dharma have not yet understood that the nature of all dharmas arising from causes and conditions is emptiness, and that external realms such as form, smell, taste, etc., do not truly exist.
Question: If there are actually no six sense bases such as form, then why does the Tathagata speak of them in this way in the sutras?
Answer: The verse says: 'Relying on the original mind-wisdom, consciousness mistakenly grasps external realms.' Therefore, the Tathagata speaks of the internal and external six sense bases. This is based on the transformation of seeds such as mind-consciousness from beginningless time, falsely seeing external realms such as form, smell, taste, etc. Therefore, the Tathagata speaks in this way based on these two false dharmas: first, the seeds of the fundamental consciousness (Alaya-vijñana, storehouse consciousness); second, false external realms, etc. Based on these two dharmas, the Tathagata speaks of the eye, form, and other sense bases.
Question: What are the merits and benefits of speaking according to such verses?
Answer: The verse says: 'Observing that falseness has no reality, one can enter the emptiness of self (Pudgala-sunyata, emptiness of person). Observing and understanding that all dharmas are different, one can enter the non-self of all dharmas (Dharma-sunyata, emptiness of phenomena).' This is to enable the Sravakas (Sravaka, 'hearer', a disciple who attains enlightenment by hearing the Buddha's teachings) to understand and know that because of the six sense organs (Indriya, sense faculties) and the six sense objects (Visaya, objects of the senses), six kinds of consciousness (Vijnana, consciousness) arise, and that there is no dharma that is a true knower, and even no dharma that is a true seer. In order to enable those who can be taught, etc., to observe in this way and enter the emptiness of the non-self of persons. Observing that all dharmas are different means that the Bodhisattva (Bodhisattva, a being who seeks enlightenment for the benefit of all beings) observes that in reality, there is not a single dharma among external sense objects such as form that can be seen, and even that there is not a single touch that can be felt. Observing in this way, one can enter the realm where the nature of all dharmas arising from causes and conditions is emptiness. In order to prevent those false discriminations, it is said that all dharmas such as form are ultimately empty and non-existent, and that there is no place where words cannot reach, and all are empty and non-existent. The place where words cannot reach refers to the realm of the Buddhas and Tathagatas. Like this, there is only true consciousness (Tathata-vijnana, suchness consciousness), and no other consciousness can discriminate and observe in this way, entering the emptiness of consciousness. Like this, based on consciousness, it is said that one enters the non-self of all dharmas, and it is not intended to simply slander the true consciousness-self, saying that there is no Buddha-nature (Buddha-dhatu, potential for Buddhahood) or true 'self'. This is also the Tathagata's skillful means.
漸令眾生得入我空。及法空故。說有內識。而識無有內識可取。若不如是。則不得說我法空。以是義故。虛妄分別。此心於彼心。彼心知此心。辯中邊頌云。識生變似義。有情我及了。此境實非有。境無故識無。變似義者。謂似色等諸境性現。變似有情者。謂似自他身五根性現。變似我者。謂染污末那。與我癡等恒相應故。變似了者。諸餘六識。了別相粗故。此境實非有者。謂似義似相。無行相故。似我似了。非真現故。皆非實有。境無故識無者。謂所取義。有情。我。了別等。四境無故。能取諸識。亦非實有。是以若約大根頓悟之人。尚不得一。何況說多。何以故。以執多故。迷了一故。悟于迷多中。根有不同。遂開陰處界。若迷心不迷色。則數為五陰。若迷色不迷心。則數為十二處。若心色俱迷者。則數為十八界。若直見真心神解之性。則非一非多。非法非數。其餘能詮之教。皆是善巧之門。將逗機宜。廣申破立。欲顯真空之理。先明幻有之端。究竟指歸一心之海。
問。於世間法。五蘊身中。作何見解成外道義。云何通達成佛法義。
答。外道不達諸法因緣和合成諸蘊。凡有所為。皆是識陰。便於蘊上。執有實我。受用自在。名為神主。于似常似一相續之中。說有神性。是外道義。若了內外和合因
【現代漢語翻譯】 現代漢語譯本 逐漸使眾生能夠證入我空（Anatta-sunyata，無我的空性）以及法空（Dharma-sunyata，諸法皆空的空性）。因此，宣說有內識（Alaya-vijnana，阿賴耶識），然而識本身並沒有一個可以執取的內識。如果不是這樣，就不能宣說我空和法空。因為這個緣故，虛妄分別（Vikalpa，虛妄分別）產生。此心（This mind）知道彼心（That mind），彼心知道此心。《辯中邊頌》（Madhyantavibhaga-karika）中說：『識生變似義，有情我及了。此境實非有，境無故識無。』 『變似義者』，是指變現出類似色（Rupa，物質）等諸境的體性顯現。『變似有情者』，是指變現出類似自己和他人身體的五根（Indriya，感覺器官）的體性顯現。『變似我者』，是指染污的末那識（Manas-vijnana，末那識），因為它總是與我癡（Atma-moha，對自我的愚癡）等煩惱相應。『變似了者』，是指其餘的六識（Sad-vijnana，六種意識），因為它們了別相粗顯。 『此境實非有者』，是指類似義（Artha，意義）和相（Lakshana，相狀）的境，因為它們沒有真實的行相。類似我（Atman，自我）和了別（Vijnana，意識）的境，不是真實的顯現，所以都不是真實存在的。『境無故識無者』，是指所取（Grahya，被認知）的義、有情（Sattva，眾生）、我、了別等等四種境不存在，所以能取（Grahaka，能認知）的諸識也不是真實存在的。 因此，如果針對那些具有大根器、能夠頓悟的人來說，尚且不能執著于『一』，更何況是『多』呢？為什麼呢？因為執著于『多』，就會迷惑于『一』。在迷惑于『多』之中覺悟，根器各有不同，於是開立了五陰（Panca-skandha，五蘊）、十二處（Dvadasa-ayatana，十二處）、十八界（Astadasa-dhatu，十八界）。如果迷惑於心（Citta，心）而不迷惑於色（Rupa，色），那麼就歸納為五陰。如果迷惑於色而不迷惑於心，那麼就歸納為十二處。如果心和色都迷惑，那麼就歸納為十八界。如果直接見到真心（True Mind）神解的體性，那麼就既不是『一』也不是『多』，既不是法（Dharma，法）也不是數（Samkhya，數）。 其餘能夠詮釋的教法，都是善巧方便之門，用來適應眾生的根機。廣泛地闡述破除和建立，想要顯明真空（Sunyata，空性）的道理，首先要明白幻有（Maya-bhava，幻有的現象）的開端。最終的歸宿是指向一心（Eka-citta，唯一的心）的海洋。 問：在世間法（Laukika-dharma，世俗的法）中，對於五蘊（Panca-skandha，五蘊）之身，作什麼樣的見解會成為外道（Tirthika，外道）的義理？怎麼樣通達才能成就佛法（Buddha-dharma，佛法）的義理？ 答：外道不明白諸法（Sarva-dharma，一切法）是因緣（Hetu-pratyaya，因緣）和合而成的諸蘊（Skandha，蘊）。凡是他們所作所為，都認為是識陰（Vijnana-skandha，識蘊）的作用。於是在五蘊之上，執著有一個真實的我（Atman，自我），能夠受用自在，稱之為神主（Ishvara，自在天）。在類似常（Nitya，常）、類似一（Eka，一）、相續（Samtana，相續）不斷的現象之中，說有神性（Atma-bhava，自性）。這是外道的義理。如果明白了內外和合的因緣……
【English Translation】 English version Gradually enabling sentient beings to attain the emptiness of self (Anatta-sunyata) and the emptiness of phenomena (Dharma-sunyata). Therefore, it is said that there is an inner consciousness (Alaya-vijnana), but the consciousness itself does not have an inner consciousness that can be grasped. If it were not so, one could not speak of the emptiness of self and phenomena. For this reason, false discriminations (Vikalpa) arise. 'This mind' knows 'that mind,' and 'that mind' knows 'this mind.' The Madhyantavibhaga-karika says: 'Consciousness arises, transforming into the semblance of objects, sentient beings, self, and cognition. These objects are in reality non-existent; because objects are absent, consciousness is absent.' 'Transforming into the semblance of objects' refers to the manifestation of the nature of various objects such as form (Rupa). 'Transforming into the semblance of sentient beings' refers to the manifestation of the nature of the five sense faculties (Indriya) of oneself and others. 'Transforming into the semblance of self' refers to the defiled Manas-vijnana, because it is constantly associated with self-ignorance (Atma-moha) and other afflictions. 'Transforming into the semblance of cognition' refers to the other six consciousnesses (Sad-vijnana), because their discriminating appearances are coarse. 'These objects are in reality non-existent' refers to objects that resemble meaning (Artha) and characteristics (Lakshana), because they do not have real characteristics. Objects that resemble self (Atman) and cognition (Vijnana) are not truly manifest, so they are not real. 'Because objects are absent, consciousness is absent' refers to the fact that the four objects that are grasped (Grahya)—meaning, sentient beings (Sattva), self, and cognition—are non-existent, so the consciousnesses that grasp (Grahaka) are also not real. Therefore, if even for those with great faculties who can attain sudden enlightenment, one cannot cling to 'one,' how much less to 'many'? Why is this? Because clinging to 'many' leads to confusion about 'one.' Awakening amidst the confusion of 'many,' faculties differ, and thus the five aggregates (Panca-skandha), twelve sense bases (Dvadasa-ayatana), and eighteen realms (Astadasa-dhatu) are established. If one is confused about mind (Citta) but not about form (Rupa), then they are enumerated as the five aggregates. If one is confused about form but not about mind, then they are enumerated as the twelve sense bases. If one is confused about both mind and form, then they are enumerated as the eighteen realms. If one directly sees the nature of the true mind's (True Mind) divine understanding, then it is neither 'one' nor 'many,' neither Dharma nor number (Samkhya). The remaining teachings that can be expressed are all skillful means, used to suit the capacities of sentient beings. Broadly expounding destruction and establishment, desiring to reveal the principle of emptiness (Sunyata), one must first understand the beginning of illusory existence (Maya-bhava). The ultimate destination points to the ocean of the one mind (Eka-citta). Question: In worldly phenomena (Laukika-dharma), what kind of view regarding the five aggregates (Panca-skandha) of the body constitutes the doctrine of externalists (Tirthika)? How can one achieve understanding to accomplish the doctrine of the Buddha (Buddha-dharma)? Answer: Externalists do not understand that all phenomena (Sarva-dharma) are the aggregates (Skandha) formed by the combination of causes and conditions (Hetu-pratyaya). Whatever they do, they consider it to be the function of the consciousness aggregate (Vijnana-skandha). Therefore, they cling to a real self (Atman) on top of the five aggregates, capable of enjoying freedom, and call it the lord of gods (Ishvara). Within the phenomena that resemble permanence (Nitya), oneness (Eka), and continuity (Samtana), they say there is a self-nature (Atma-bhava). This is the doctrine of externalists. If one understands the causes and conditions of the combination of internal and external...
緣所成。唯識所變。似境所現。即第八識任持不斷。似有相續。即佛法義。外道不知。將為實有。迷無性之理。執身見之愚。
問。前破五陰。六入。十八界。七大性。識義俱無。云何建立唯識。
答。一為遣境故立識。何者。若不因識。何以立境。若不顯識。何以遣境。二為以有妄想心故。能知名義。何者。若無妄則不能顯真。若無真則不能破惑。故知破立在我。染凈由心。三無性論云。今為成就此依他性故。說成立道理。此性不但以言說為體。何以故。言說必有所依故。若不依亂識品類。名言得立。無有是處。若不爾。所依品類既無有。所說名言則不得立。若爾。則無二性。無二性故。則無惑品。無惑品故。則有二過。一不由功用。自然解脫。二則生死涅槃。不可顯現。由無此二過。失故。是故應知。決有依他性。有此性故。世諦立。若不立世諦。亦不得真諦。何者。以了俗無性故。即成真諦。若擬無二諦。是惡取邪空。非善通正理。又若無真諦之本。何以垂俗諦之跡。本跡雖殊。不思議一。如法華玄義。廣釋本跡為六本者。理本。即是實相一究竟道。跡者。除諸法實相。其餘種種。皆名為跡。又理之與事。皆名為本。說理說事。皆名教跡也。又理事之教皆為本。稟教修行名為跡。如人依處。則有行
【現代漢語翻譯】 現代漢語譯本：由因緣和合而成。一切都是唯識所變現的，看起來好像是外境顯現。實際上是第八識（阿賴耶識）持續不斷地任持著，看起來好像有相續存在。這就是佛法的真義，外道不明白，把它當作真實存在的。他們迷惑于諸法無自性的道理，執著于身見的愚癡。
問：前面已經破斥了五陰（色、受、想、行、識），六入（眼、耳、鼻、舌、身、意），十八界（六根、六塵、六識），七大性（地、水、火、風、空、見、識），既然識的意義都不存在，又如何建立唯識的理論呢？
答：第一，爲了破除外境的實在性才建立識的理論。為什麼呢？如果不依靠識，又怎麼能建立外境的存在呢？如果不彰顯識的作用，又怎麼能破除對外境的執著呢？第二，因為眾生有虛妄分別的心，才能認識名相和意義。為什麼呢？如果沒有虛妄，就不能顯現真實；如果沒有真實，就不能破除迷惑。所以要知道，破除和建立都在於我（佛），染污和清凈都由心所決定。第三，《無性論》中說：『現在爲了成就這依他起性，所以宣說成立的道理。』這個依他起性不僅僅是以言語為本體。為什麼呢？因為言語必定有所依憑。如果不依靠混亂的識的品類，名言就不能成立，這是不可能的。如果不是這樣，所依憑的品類既然不存在，所說的名言就不能成立。如果是這樣，就沒有二性（自性、依他性），沒有二性，就沒有迷惑的品類，沒有迷惑的品類，就會有兩個過失：一是不需要通過修行，自然就能解脫；二是生死和涅槃就無法顯現。由於沒有這兩個過失，所以應當知道，確實有依他性存在。有了這個依他性，世俗諦才能成立。如果不成立世俗諦，也就不能證得真諦。為什麼呢？因爲了解了世俗的無自性，就成就了真諦。如果想要否定二諦，就是惡取空，是邪見，不是善於通達正理。而且，如果沒有真諦這個根本，又怎麼能垂示世俗諦的痕跡呢？根本和痕跡雖然不同，但卻是不可思議地統一。如《法華玄義》中，廣泛地解釋本和跡為六本：理本，就是實相一究竟道。跡，除了諸法實相，其餘種種都稱為跡。又理和事都稱為本，說理說事都稱為教跡。又理事之教都為本，依教修行稱為跡。就像人所依據的處所，然後才會有行動。
【English Translation】 English version: Arising from conditions. Transformations of consciousness only. Appearing as if manifested by external objects. It is the eighth consciousness (Ālaya-vijñāna) that continuously sustains it, appearing as if there is a continuity. This is the meaning of the Buddha-dharma, which non-Buddhists do not understand, taking it as truly existent. They are deluded by the principle of no-self-nature and attached to the ignorance of self-view.
Question: Previously, you refuted the five skandhas (form, feeling, perception, mental formations, consciousness), the six entrances (eye, ear, nose, tongue, body, mind), the eighteen realms (six sense organs, six sense objects, six consciousnesses), and the seven great elements (earth, water, fire, wind, space, perception, consciousness). Since the meaning of consciousness is non-existent, how can you establish the theory of consciousness-only?
Answer: First, the theory of consciousness is established to refute the reality of external objects. Why? If not for consciousness, how could external objects be established? If the function of consciousness is not revealed, how can the attachment to external objects be refuted? Second, it is because sentient beings have minds of false discrimination that they can recognize names and meanings. Why? If there were no falsity, truth could not be revealed; if there were no truth, delusion could not be broken. Therefore, know that refutation and establishment depend on me (the Buddha), and defilement and purity are determined by the mind. Third, the Treatise on the Absence of Intrinsic Nature says: 'Now, in order to accomplish this dependent nature, the principle of establishment is explained.' This dependent nature is not merely based on words. Why? Because words must have a basis. If not based on the categories of confused consciousness, names and terms cannot be established; this is impossible. If this were not the case, since the categories on which they are based do not exist, the names and terms spoken cannot be established. If so, there would be no two natures (self-nature, dependent nature), and without two natures, there would be no categories of delusion. Without categories of delusion, there would be two faults: first, liberation would occur naturally without the need for practice; second, birth and death and nirvāṇa could not be manifested. Because these two faults do not exist, it should be known that dependent nature certainly exists. Because this nature exists, conventional truth can be established. If conventional truth is not established, ultimate truth cannot be attained. Why? Because understanding the absence of self-nature in conventional truth accomplishes ultimate truth. If one tries to deny the two truths, it is an evil grasping of emptiness, a wrong view, not a skillful understanding of the correct principle. Moreover, if there is no root of ultimate truth, how can the traces of conventional truth be shown? Although the root and traces are different, they are unified in an inconceivable way. As in the Profound Meaning of the Lotus Sūtra, the root and traces are extensively explained as six roots: the root of principle, which is the ultimate reality of the one ultimate path. Traces are all things other than the reality of all dharmas. Furthermore, both principle and phenomena are called roots, and speaking of principle and speaking of phenomena are both called teaching traces. Also, the teachings of principle and phenomena are both roots, and practicing according to the teachings is called traces. Just as a person has a place to rely on, then there will be action.
跡。尋跡得處也。又行能證體。體為本。依體起用。用為跡。又實得體用名為本。權施體用名為跡。又今日所顯者為本。先來已說者為跡。約此六義。以明本跡也。一又約理事明本跡者。從無住本。立一切法。無住之理。即是本時實相真諦也。一切法。即是本時森羅俗諦也。由實相真本。垂於俗跡。尋于俗跡。即顯真本。本跡雖殊。不思議一。故經云。觀一切法空。如實相。但以因緣有。從顛倒生。二理教明本跡者。即是本時所照二諦。俱不可說故。皆名本也。昔佛方便說之。即是二諦之教。教名為跡。若無二諦之本。則無二種之教。若無教跡。豈顯諦本。本跡雖殊。不思議一也。經偈云。是法不可示。言詞相寂滅。以方便力故。為五比丘說。三約教行為本跡者。最初稟昔佛之教以為本。則有修因致果之行。由教詮理而得起行。由行會教而得顯理。本跡雖殊。不思議一也。經偈云。諸法從本來。常自寂滅相。佛子行道已。來世得作佛。四約體用明本跡者。由昔最初修行契理。證於法身為本。初得法身本故。即體起應身之用。由於應身。得顯法身。本跡雖殊。不思議一也。經云。吾從成佛已來。甚大久遠。若斯。但以方便教化眾生。作如此說。五約權實明本跡者。實者。最初久遠。實得法應二身。皆名為本。中間數數唱
【現代漢語翻譯】 現代漢語譯本 『跡』，是尋跡而得之處。又，行能證明本體，體為根本，依體而起用，用為跡。又，真實得到的體用名為本，權巧施設的體用名為跡。又，今日所顯現的為本，先前已說過的為跡。約此六義，以明本跡也。 一、又約理事明本跡者，從無住本，立一切法。無住之理，即是本時實相真諦也。一切法，即是本時森羅俗諦也。由實相真本，垂於俗跡，尋于俗跡，即顯真本。本跡雖殊，不思議一。故經云：『觀一切法空，如實相，但以因緣有，從顛倒生。』 二、理教明本跡者，即是本時所照二諦，俱不可說故，皆名本也。昔佛方便說之，即是二諦之教，教名為跡。若無二諦之本，則無二種之教。若無教跡，豈顯諦本？本跡雖殊，不思議一也。經偈云：『是法不可示，言詞相寂滅。以方便力故，為五比丘說。』 三、約教行為本跡者，最初稟昔佛之教以為本，則有修因致果之行。由教詮理而得起行，由行會教而得顯理。本跡雖殊，不思議一也。經偈云：『諸法從本來，常自寂滅相。佛子行道已，來世得作佛。』 四、約體用明本跡者，由昔最初修行契理，證於法身（Dharmakāya，佛的法性之身）為本。初得法身本故，即體起應身（Nirmāṇakāya，佛的化身）之用。由於應身，得顯法身。本跡雖殊，不思議一也。經云：『吾從成佛已來，甚大久遠。若斯，但以方便教化眾生，作如此說。』 五、約權實明本跡者，實者，最初久遠，實得法應二身，皆名為本。中間數數唱
【English Translation】 English version 'Trace' refers to the place where a trace is found. Furthermore, practice can prove the essence; the essence is the root, and based on the essence, function arises, and function is the trace. Also, the truly attained essence and function are called the root, while the expediently established essence and function are called the trace. Moreover, what is manifested today is the root, and what has been said in the past is the trace. Based on these six meanings, the root and trace are clarified. 1. Furthermore, explaining the root and trace in terms of principle and phenomena: from the non-abiding root, all dharmas are established. The principle of non-abiding is the true reality of the essence at the original time. All dharmas are the myriad phenomena of the mundane truth at the original time. From the true essence of reality, traces are manifested in the mundane; by seeking the traces in the mundane, the true essence is revealed. Although the root and trace are different, they are inconceivably one. Therefore, the sutra says: 'Observe all dharmas as empty, like the true reality, but existing due to conditions, arising from delusion.' 2. Explaining the root and trace in terms of principle and teaching: the two truths illuminated at the original time are both inexpressible, hence they are all called the root. The Buddha expediently spoke of them in the past, which is the teaching of the two truths; the teaching is called the trace. If there were no root of the two truths, there would be no two kinds of teachings. If there were no traces of teaching, how could the root of truth be revealed? Although the root and trace are different, they are inconceivably one. The sutra verse says: 'This dharma cannot be shown, words and speech are silent. Due to expedient power, it was spoken for the five bhikshus (Buddhist monks).' 3. Explaining the root and trace in terms of teaching and practice: initially receiving the teachings of the past Buddha as the root, then there is the practice of cultivating causes to attain results. Practice arises from the teaching explaining the principle, and the principle is revealed by practice meeting the teaching. Although the root and trace are different, they are inconceivably one. The sutra verse says: 'All dharmas from the beginning, are always in a state of quiescence. When the Buddha's disciples practice the path, they will become Buddhas in the future.' 4. Explaining the root and trace in terms of essence and function: due to initially cultivating in accordance with the principle in the past, the Dharmakāya (body of the Dharma, the body of the Buddha's Dharma nature) is realized as the root. Because the root of the Dharmakāya is initially attained, the function of the Nirmāṇakāya (body of transformation, the emanation body of the Buddha) arises from the essence. Through the Nirmāṇakāya, the Dharmakāya is revealed. Although the root and trace are different, they are inconceivably one. The sutra says: 'Since I attained Buddhahood, it has been a very long time. Thus, I teach and transform sentient beings with expedient means, making such statements.' 5. Explaining the root and trace in terms of provisional and real: the real refers to the initial, long-ago, truly attained Dharmakāya and Nirmāṇakāya, all of which are called the root. The repeated chanting in between
生唱滅。種種施權法應二身。故名為跡。非初得法應之本。則無中間法應之跡。由跡顯本。本跡雖殊。不思議一也。經云。是我方便。諸佛亦然。六約今已論本跡者。前來諸教已說理事。乃至權實者。皆是跡也。今經所說久遠理事。乃至權實者。皆名為本。非今所明久遠之本。無以垂於已說之跡。非已說跡。豈顯今本。本跡雖殊。不思議一也。經偈云。諸佛法久后。要當說真實。
問。世間無有一法不從緣生。具幾因緣。能生萬法。
答。曾無心外法。能與心為緣。但是自心生。還與心為相。義海云。明緣起者。如見塵時。此塵是自心現。由自心現。即與自心為緣。由緣現前。心法方起。故名為緣起法也。經云。諸法從緣起。無緣即不起。乃至則知塵體。空無所有。今悟緣非緣。起無不妙。但緣起體寂。起恒不起。達體隨緣。不起恒起。如是見者。名實知見。何謂實知見。若見緣而不見體。即是常見。若見體而不見緣。即是斷見。今從因緣而見性。則不落常。于真性中而緣起。則不墮斷。名實知見。所以廣辯因緣行相者。謂因事而顯理。令理不孤。因理而成事。令事融即。然約經論。隨順世諦所立。有四因緣。內外假立。不無行相。一因緣者。論云。一因緣。謂有為法親辦自果。此體有二。一種子。二現
【現代漢語翻譯】 現代漢語譯本：生滅流轉，種種施設權巧方便之法，應化二身（應身和化身）。因此稱為『跡』（權宜之教）。如果不是最初得法所應現的『本』（真實之教），就沒有中間施設權巧方便之『跡』。通過『跡』來顯現『本』，『本』和『跡』雖然不同，卻是不可思議地統一。經中說：『這是我的方便，諸佛也是這樣。』 六約：現在討論『本』和『跡』，之前各種教義已經闡述了事和理，乃至權巧和真實，這些都是『跡』。現在《法華經》所說的久遠的事和理，乃至權巧和真實，都稱為『本』。如果不是現在所闡明的久遠之『本』，就無法垂示已說的『跡』；如果不是已說的『跡』，又怎麼能顯現現在的『本』呢？『本』和『跡』雖然不同，卻是不可思議地統一。經中的偈頌說：『諸佛在很久之後，最終要說真實之法。』 問：世間沒有一種法不是從因緣而生，具備多少因緣，才能產生萬法？ 答：從來沒有心外之法，能夠與心作為因緣。一切都是自心所生，反過來又與心互為表象。義海中說：『明白緣起的人，比如看到塵埃時，這塵埃是自心所顯現。由於自心顯現，就與自心互為因緣。由於因緣顯現，心法才產生，所以稱為緣起法。』經中說：『諸法從因緣而生起，沒有因緣就不會生起。』乃至可知塵埃的本體，空無所有。現在領悟到緣不是緣，生起無不玄妙。只要緣起的本體是寂靜的，生起也恒常不生起。通達本體隨順因緣，不生起也恒常生起。這樣見解的人，稱為真實的知見。』 什麼是真實的知見？如果只見到因緣而見不到本體，就是常見。如果只見到本體而見不到因緣，就是斷見。現在從因緣而見到自性，就不會落入常見。在真性之中而有緣起，就不會墮入斷見，這稱為真實的知見。所以廣泛地辨析因緣的行相，是因為因事而顯現理，使理不孤立；因理而成就事，使事圓融無礙。然而依據經論，隨順世俗諦所建立的，有四種因緣，內外假立，並非沒有行相。 一、因緣：論中說：『一、因緣，是指有為法親自成就自己的果報。』這個本體有兩種：一種子，二現行。
【English Translation】 English version: Birth and extinction flow, various skillful means are applied to respond to the two bodies (response body and transformation body). Therefore, it is called 'Trace' (provisional teaching). If it were not for the 'Origin' (true teaching) to which the initial attainment of Dharma corresponds, there would be no 'Trace' of skillful means in between. The 'Origin' is revealed through the 'Trace'. Although the 'Origin' and 'Trace' are different, they are inconceivably one. The Sutra says: 'These are my expedient means, and so are all Buddhas.' Six aspects: Now discussing 'Origin' and 'Trace', previous teachings have already explained phenomena and principle, even provisional and real, all of which are 'Traces'. The distant phenomena and principle, even provisional and real, spoken of in the present Sutra, are all called 'Origin'. If it were not for the distant 'Origin' now being elucidated, there would be no way to impart the already spoken 'Traces'; if it were not for the already spoken 'Traces', how could the present 'Origin' be revealed? Although the 'Origin' and 'Trace' are different, they are inconceivably one. The verse in the Sutra says: 'After a long time, the Buddhas will ultimately speak the truth.' Question: There is not a single dharma in the world that does not arise from conditions. How many conditions are required to produce all dharmas? Answer: There has never been a dharma outside the mind that can serve as a condition for the mind. Everything is produced by one's own mind, and in turn, it serves as an appearance for the mind. The Meaning Ocean says: 'Those who understand dependent origination, such as when seeing dust, this dust is a manifestation of one's own mind. Because it is a manifestation of one's own mind, it serves as a condition for one's own mind. Because the condition manifests, the mind-dharma arises, therefore it is called the dharma of dependent origination.' The Sutra says: 'All dharmas arise from conditions; without conditions, they do not arise.' And so on, one knows that the substance of dust is empty and without substance. Now realizing that condition is not condition, arising is all wonderful. As long as the substance of dependent origination is still, arising is always not arising. Attaining that the substance follows conditions, not arising is always arising. Those who see in this way are called true knowledge and vision.' What is true knowledge and vision? If one only sees conditions and does not see the substance, it is eternalism. If one only sees the substance and does not see conditions, it is nihilism. Now, seeing the nature from conditions, one will not fall into eternalism. Having dependent origination within true nature, one will not fall into nihilism, this is called true knowledge and vision. Therefore, the reason for extensively discussing the characteristics of conditions is to reveal principle through phenomena, so that principle is not isolated; to accomplish phenomena through principle, so that phenomena are perfectly integrated. However, according to the Sutras and treatises, in accordance with conventional truth, there are four conditions established, internally and externally provisionally established, which are not without characteristics. First, causal condition (hetu-pratyaya): The treatise says: 'First, causal condition, refers to conditioned dharmas personally accomplishing their own result.' This substance has two types: one, seed; two, manifestation.
行。釋云。若一切煩惱種。被加行智折伏已。永無生現行用。雖種子是因緣法。以不能生現行故。不得名因緣。又如將心種望色現。亦不名因緣。若心種生心現。色種生色現等。皆是因緣。此雙通新本二類種子故。二。等無間緣。謂八現識。及彼心所。前聚。於後。自類無間。等而開導。令彼定生。釋云。八現識及心所者。出緣體。唯見自證。此是緣體總名現識。簡色。不相應。種子。無為。非此緣性。論說。等無間緣。唯望一切心心所說。以前生開導所攝受故。開者。避義。與彼處義。導者。招引義。即前往避其處。招引后法令生。前聚於後者。簡俱時及后為前緣義。非開導故。自類者。顯非他識為緣。無間者。顯雖前無間為後緣。非中間隔要無間者。等。而開導者。顯緣義。令彼定生。即顯後果。雖經久遠。如經八萬劫。前眼識。望后亦為此緣。以彼後果當定生故。即簡入無餘依最後心。無果定生。故非此緣。雖有開義。無導引力故。
問。心與心所。既非自類。如八種識。恒時俱轉。體用各殊。如何俱起望后。並得互為緣義。
答。論云。心與心所。雖恒俱轉。而相應故。和合似一。不可施設離別殊異故。得互作等無間緣。和合似一者。同一所緣。及同一依。同一時轉。同一性攝。不可離別令其殊
【現代漢語翻譯】 現代漢語譯本： 行。釋云：如果一切煩惱的種子，被修習的智慧所折伏之後，永遠不會產生現行（實際的活動）。即使種子是因緣法，因為不能產生現行，所以不能稱為因緣。又比如，將心的種子視為色的現行，也不能稱為因緣。如果心的種子產生心的現行，色的種子產生色的現行等，這些都是因緣。這既包括新的種子，也包括原有的種子。 二、等無間緣。指的是八個現識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）以及它們的心所（心理活動），前一剎那的集合，對於后一剎那，在同類中無間斷地引導，使後者必定產生。 釋云：八個現識以及心所，指出了緣的本體。只有見分和自證分才是緣的本體。總稱為現識，是爲了區別於色法、不相應行法、種子、無為法，這些不是等無間緣的性質。論中說，等無間緣，只是針對一切心和心所說的，因為前一生開導和攝受后一生。『開』是避讓的意思，給予後者位置。『導』是招引的意思，即前往避讓其位置，招引后法使其產生。『前聚於後者』，是爲了區別于俱時（同時）以及后法作為前法的緣，因為沒有開導的作用。『自類者』，表明不是其他識作為緣。『無間者』，表明雖然前一剎那無間斷地作為后一剎那的緣，但並非中間隔開，一定要無間斷。『等而開導者』，表明緣的作用。『令彼定生』，就顯示了後果。即使經過很久遠的時間，比如經過八萬劫，前一剎那的眼識，對於后一剎那仍然是此緣，因為它的後果必定會產生。這就排除了進入無餘依涅槃的最後的心，因為沒有果必定產生，所以不是此緣。雖然有開導的作用，但沒有導引的力量。 問：心和心所，既然不是同一類，比如八種識，恒常同時運轉，體和用各自不同，如何同時生起而作為後者的緣，並且能夠互相作為緣呢？ 答：論中說：心和心所，雖然恒常同時運轉，但因為相應，所以和合得像一個整體，無法區分開來，因此能夠互相作為等無間緣。『和合似一』，指的是同一所緣（對像），以及同一所依（根），同一時間運轉，同一性質所攝，不可分離而使它們不同。
【English Translation】 English version: Line. Explanation: If all the seeds of afflictions, having been subdued by the wisdom of practice, will never produce manifest activity. Even if the seed is a condition, because it cannot produce manifest activity, it cannot be called a condition. Furthermore, considering the seed of mind as the manifest form of matter, it cannot be called a condition either. If the seed of mind produces the manifest form of mind, and the seed of matter produces the manifest form of matter, etc., these are all conditions. This includes both new and original seeds. Second, the immediately preceding condition (Skt: samanantarapratyaya). This refers to the eight consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, manas-consciousness, alaya-consciousness) and their mental factors (Skt:citta-caitta); the collection of the previous moment, for the subsequent moment, guides without interruption within the same category, causing the latter to definitely arise. Explanation: The eight consciousnesses and mental factors indicate the substance of the condition. Only the seeing-aspect (Skt: darśana-bhāga) and self-awareness aspect (Skt: svasamvedana-bhāga) are the substance of the condition. The general term 'consciousness' is used to distinguish it from matter, non-associated formations, seeds, and unconditioned phenomena, which are not the nature of this condition. The treatise states that the immediately preceding condition is only spoken of in relation to all minds and mental factors, because the previous moment guides and embraces the subsequent moment. 'Guiding' means yielding, giving the latter a position. 'Leading' means attracting, that is, going forward to yield its position, attracting the subsequent dharma to arise. 'The previous collection for the subsequent' is to distinguish it from simultaneous and subsequent dharmas as conditions for the previous, because they do not have the function of guiding. 'Of the same category' indicates that it is not another consciousness acting as a condition. 'Without interruption' indicates that although the previous moment acts as a condition for the subsequent moment without interruption, it is not separated in the middle; it must be without interruption. 'Equally guiding' indicates the function of the condition. 'Causing it to definitely arise' reveals the consequence. Even after a long time, such as eighty thousand kalpas, the eye-consciousness of the previous moment is still this condition for the subsequent moment, because its consequence will definitely arise. This excludes the final mind entering nirvana without remainder, because there is no consequence that will definitely arise, so it is not this condition. Although there is the function of guiding, there is no power of leading. Question: Since the mind and mental factors are not of the same category, like the eight consciousnesses, which constantly operate simultaneously, and their substance and function are different, how can they arise simultaneously and act as conditions for the subsequent, and be able to act as conditions for each other? Answer: The treatise states: Although the mind and mental factors constantly operate simultaneously, because they are in accordance, they are harmonized as if they were one entity, and cannot be distinguished, therefore they can act as immediately preceding conditions for each other. 'Harmonized as if one' refers to the same object, the same basis, operating at the same time, and being included in the same nature, inseparable and not different.
異。不同八識行相所緣。及依。各不等故。非互為緣。又但除卻入無餘依者外。餘一切心心所。皆是等無間緣。以力用齊等。無自類間隔故。三所緣緣。謂若有法。是帶己相。心。或相應。所慮所託。此體有二。一親。二疏。若與能緣體不相離。是見分等內所慮托。應知彼是親所緣緣。若與能緣體雖相離。為質能起內所慮托。應知彼是疏所緣緣。親所緣緣。能緣皆有。離內所慮托。必不生故。疏所緣緣。能緣或有。離外所慮托。亦得生故。釋云。謂若有法者。謂非遍計所執。所執無體。不能發生能緣之識。故非是緣。緣者。必是依他。今此必是有體方緣。是帶己相者。謂能緣心等。帶此色等己之相也。帶者。是挾帶義。相者。體相。非相狀義。謂正智等生時。挾帶真如之體相起。與真不一不異。非相非非相。若挾帶所緣之己以為境相者。是所緣故。若相言體。即有同時心心所之體相。亦心挾帶而有。相者。分義。或體相義。真如亦名為相。無相之相。所以經言。皆同一相。所謂無相。親所緣緣者。若與見分等體不相離者。簡他識所變。及自八識各各所緣別。唯是見分內所慮托。此有二種。一是有為。即識所變。名內所慮托。二是無為。真如體不離識。名所慮托。即如自證緣見分等。並是此例。此說親緣。疏所緣緣。與
【現代漢語翻譯】 現代漢語譯本 異。不同的八識（Vijnana，佛教術語，指八種不同的意識）的行相和所緣（Alambana，對像）以及所依（Asraya，基礎）各不相同，因此不能互為因緣。 而且，除了進入無餘依涅槃（nirupadhisesa-nirvana，一種涅槃狀態）的人之外，其餘一切心和心所（Caitasika，心理活動）都是等無間緣（Samanantarapratyaya，直接且無間隔的因緣），因為它們的力量和作用相等，沒有自身類別的間隔。 三、所緣緣（Alambanapratyaya，對像緣）。指的是如果存在一種法（Dharma，佛法），它帶有自身的相（Lakshana，特徵），被心或相應的心所慮及和依託，那麼這個法有兩種：一是親（Adhipati，近的），二是疏（Anantara，遠的）。 如果它與能緣（Citta，能認知的主體）的體（本質）不相離，是見分（Darsanabhaga，認知的方面）等內在所慮及和依託的，那麼應該知道它是親所緣緣。 如果它與能緣的體雖然相離，但作為質（Nimitta，條件）能夠引起內在所慮及和依託的，那麼應該知道它是疏所緣緣。 親所緣緣，能緣都有，因為離開內在所慮及和依託，認知必然不會產生。疏所緣緣，能緣或者有，因為離開外在所慮及和依託，認知也能夠產生。 解釋說：『謂若有法者』，指的是不是遍計所執（Parikalpita，虛構的）。遍計所執沒有實體，不能發生能緣的識，所以不是因緣。作為因緣，必定是依他起（Paratantra，依賴於其他條件而生起）。現在這裡必定是有實體才能作為因緣。 『是帶己相者』，指的是能緣的心等，帶有此色等自身的相。『帶』是挾帶的含義。『相』是體相，不是相狀的含義。指的是正智等生起時，挾帶真如（Tathata，事物的真實本性）的體相而起，與真如不一不異，非相非非相。如果挾帶所緣的自身作為境相，就是所緣的緣故。如果相指的是體，那麼就有同時的心心所的體相，也是心挾帶而有的。『相』是分義，或者體相義。真如也名為相，是無相之相。所以經中說，『皆同一相，所謂無相』。 『親所緣緣者』，如果與見分等的體不相離，就簡別於他識所變，以及自身八識各自所緣的差別，只是見分內在所慮及和依託的。這有兩種：一是有為（Samskrta，有條件的），即識所變，名為內在所慮托。二是無為（Asamskrta，無條件的），真如的體不離識，名為所慮托。就像自證分緣見分等，都是這個例子。這裡說的是親緣。疏所緣緣，與...
【English Translation】 English version Different. The characteristics, objects (Alambana), and bases (Asraya) of the eight consciousnesses (Vijnana) are all different, so they cannot be causes and conditions for each other. Moreover, except for those who enter nirvana with no remainder (nirupadhisesa-nirvana), all other minds and mental activities (Caitasika) are immediately contiguous conditions (Samanantarapratyaya), because their power and function are equal, and there is no separation of their own kind. Third, object condition (Alambanapratyaya). This refers to a dharma (law, principle) that carries its own characteristic (Lakshana) and is considered and relied upon by the mind or corresponding mental activities. This entity has two types: close (Adhipati) and distant (Anantara). If it is inseparable from the essence of the cognizing subject (Citta), and is what the cognitive aspect (Darsanabhaga) internally considers and relies on, then it should be known as the close object condition. If it is separate from the essence of the cognizing subject, but as a condition (Nimitta) can give rise to what is internally considered and relied on, then it should be known as the distant object condition. The close object condition is always present for the cognizing subject, because cognition will inevitably not arise without internal consideration and reliance. The distant object condition may or may not be present for the cognizing subject, because cognition can also arise without external consideration and reliance. The explanation says: 'If there is a dharma,' this refers to what is not conceptually constructed (Parikalpita). What is conceptually constructed has no substance and cannot give rise to the cognizing consciousness, so it is not a condition. As a condition, it must be dependently originated (Paratantra). Here, it must have substance to be a condition. 'Carries its own characteristic' refers to the cognizing mind, etc., carrying its own characteristic of form, etc. 'Carrying' means to hold together. 'Characteristic' is the essence, not the appearance. It refers to when correct wisdom arises, it arises holding together the essence of Suchness (Tathata), which is neither the same nor different from Suchness, neither characteristic nor non-characteristic. If it holds together the object as its own objective appearance, then it is the object condition. If 'characteristic' refers to essence, then there is the essence of simultaneous mind and mental activities, which is also held together by the mind. 'Characteristic' means division, or the essence. Suchness is also called characteristic, the characteristic of no characteristic. Therefore, the sutra says, 'All are of the same characteristic, which is called no characteristic.' 'Close object condition' refers to what is inseparable from the essence of the cognitive aspect, distinguishing it from the transformations of other consciousnesses, and the differences in the objects of each of the eight consciousnesses, it is only what the cognitive aspect internally considers and relies on. There are two types: conditioned (Samskrta), which is the transformation of consciousness, called internal consideration and reliance. And unconditioned (Asamskrta), the essence of Suchness is inseparable from consciousness, called consideration and reliance. Just like the self-awareness aspect cognizing the cognitive aspect, etc., are all examples of this. This is talking about the close condition. Distant object condition, and...
能緣心相離法是。謂即他識所變。及自身中別識所變。仗為質者是。又親所緣者。即謂見分。是帶己相。此疏中即影像相分。是帶本質之相。故名所緣。又親所緣緣。但是能緣之心。皆有。離內所慮托之相分。一切心等。必不行故。今大乘中。若緣無法。不生心也。疏所緣緣。能緣之法。或有或無。以是心外法故。如執實我法。雖無本質。然離彼法。心亦生故。又觀所緣緣論頌云。內色如外現。為識所緣緣。許彼相在識。及能生識故。以自內識所變之色。為所緣緣。是依他性。有體法故。不緣心外所執無法故。論云。見托彼生。帶彼相起。見托彼生。即是緣義。然心起時。帶彼相起。名為所緣。帶是挾帶逼附之義。百法雲。護法明此所緣。如見相。無定相分。以本智親證如體。不取相故。與如體冥合故。即無相狀之相。即但有體相之相。即挾帶之義。亦所緣緣。
難云。若有見分。即有分別相。何名無分別相也。又云。無能取耶。
答。雖有見分而無分別。復無能取。正智緣如。親挾附體相緣故。更無相狀之相。說。無相分。言無能取者。即無分別妄執實能取故。不無內分能緣見分。又難。若言無相分者。所緣緣論云。依彼生。帶彼相。故名所緣相。若無真如相分者。即無所緣。護法雲。亦有所緣緣義。
【現代漢語翻譯】 現代漢語譯本 能緣（Nengyuan，能起緣作用）的心識與所緣（Suoyuan，被緣的對象）的法是分離的。這是說，它既可以是其他眾生心識所變現的，也可以是自身心識中不同部分所變現的，這些變現作為心識所依賴的質料。而『親所緣』，指的就是見分（Jianfen，心識的認知作用），它帶有自身的相分（Xiangfen，心識所呈現的表象）。在這個疏解中，影像相分是帶有本質的相狀，所以被稱為所緣。此外，『親所緣緣』，僅僅是能緣的心識所具有的，它脫離了內心所慮及、所依託的相分，因為一切心識等都必然不會脫離相分而運作。現在大乘佛教認為，如果緣取不存在的法，就不會產生心識。疏解中所說的所緣緣，能緣的法，有時存在，有時不存在，因為它屬於心外的法。例如，執著于真實的『我』和『法』，雖然沒有真實的本質，但離開了這些法，心識仍然會產生。此外，《觀所緣緣論》（Guan Suoyuan Yuan Lun）的頌文說：『內色如外現，為識所緣緣，許彼相在識，及能生識故。』意思是說，以自身內在心識所變現的色法作為所緣緣，這是依他起性（Yitaqixing，依賴他緣而生起的性質），是具有實體的法，而不是緣取心外所執著的、不存在的法。論中說：『見托彼生，帶彼相起。』見托彼生，就是緣的意思。然而心識生起時，帶有那個對象的相狀而生起，這被稱為所緣。『帶』是挾帶、逼附的意思。《百法明門論》（Baifa Mingmen Lun）中，護法（Hufa，論師名）闡明這個所緣，就像見分一樣，沒有固定的相分，因為根本智（Benzhi，根本的智慧）親自證悟如如之體（Ruru Zhiti，真如的本體），不取相狀，與如如之體冥合，所以沒有相狀的相，只有本體的相，也就是挾帶的含義，也是所緣緣。 有人提問：『如果存在見分，就存在分別相，怎麼能說是無分別相呢？』又問：『沒有能取嗎？』 回答：雖然存在見分，但沒有分別，也沒有能取。正智（Zhengzhi，正確的智慧）緣取真如（Zhenru，事物的真實本性），是親切地挾附著本體的相狀而緣取的，所以沒有另外的相狀。因此說沒有相分。說沒有能取，是指沒有分別妄執的、真實的能取，而不是沒有內在的、能緣的見分。又有人提問：如果說沒有相分，《所緣緣論》（Suoyuan Yuan Lun）中說：『依彼生，帶彼相，故名所緣相。』如果沒有真如的相分，就沒有所緣。護法說：『也有所緣緣的含義。』
【English Translation】 English version The mind that can cognize (Nengyuan, that which can initiate the condition) is separate from the object of cognition (Suoyuan, the object being cognized). This means that it can be transformed by the consciousness of other beings, or by different parts of one's own consciousness, which serve as the material upon which the consciousness relies. The 'direct object of cognition' refers to the perceiving aspect (Jianfen, the cognitive function of consciousness), which carries its own image aspect (Xiangfen, the representation presented by consciousness). In this commentary, the image aspect carries the characteristic of the essence, so it is called the object of cognition. Furthermore, the 'direct condition for the object of cognition' is only possessed by the mind that can cognize, which is detached from the image aspect that is considered and relied upon internally, because all consciousnesses, etc., inevitably do not operate without being detached from the image aspect. Now, in Mahayana Buddhism, if one cognizes a non-existent dharma, consciousness will not arise. The object-condition mentioned in the commentary, the dharma that can be cognized, sometimes exists and sometimes does not, because it belongs to the external dharma. For example, clinging to a real 'self' and 'dharma', although there is no real essence, consciousness will still arise without these dharmas. Furthermore, the verse in the Treatise on the Conditions for Cognition (Guan Suoyuan Yuan Lun) says: 'Internal form appears as external, as the object-condition for consciousness, it is admitted that its appearance is in consciousness, and can generate consciousness.' This means that using the form transformed by one's own internal consciousness as the object-condition is the dependent nature (Yitaqixing, the nature of arising dependent on other conditions), which is a dharma with substance, rather than cognizing the non-existent dharma clung to outside the mind. The treatise says: 'Perception relies on it to arise, and arises with its appearance.' 'Perception relies on it to arise' means the condition. However, when consciousness arises, it arises with the appearance of that object, which is called the object of cognition. 'With' means to carry, to press, to attach. In the Hundred Dharmas (Baifa Mingmen Lun), Dharmapala (Hufa, name of a commentator) clarifies this object of cognition, just like the perceiving aspect, there is no fixed image aspect, because fundamental wisdom (Benzhi, fundamental wisdom) personally realizes the suchness-essence (Ruru Zhiti, the essence of suchness), does not grasp the appearance, and merges with the suchness-essence, so there is no appearance of appearance, only the appearance of the essence, which is the meaning of carrying, and is also the object-condition. Someone asked: 'If there is a perceiving aspect, then there is a discriminating appearance, how can it be said to be a non-discriminating appearance?' And asked: 'Is there no grasper?' Answer: Although there is a perceiving aspect, there is no discrimination, and there is no grasper. Correct wisdom (Zhengzhi, correct wisdom) cognizes suchness (Zhenru, the true nature of things), it is intimately attached to the appearance of the essence and cognizes it, so there is no other appearance. Therefore, it is said that there is no image aspect. Saying that there is no grasper means that there is no discriminating, falsely clinging to a real grasper, not that there is no internal, cognizing perceiving aspect. Someone asked again: If it is said that there is no image aspect, the Treatise on the Conditions for Cognition (Suoyuan Yuan Lun) says: 'Relying on it to arise, with its appearance, therefore it is called the object appearance.' If there is no appearance of suchness, there is no object of cognition. Dharmapala said: 'There is also the meaning of the object-condition.'
雖見相分。而可有帶如相起。不離故。即本智見分。親挾帶真如之體相起故。名所緣緣。如自證分親帶見分。名所緣緣。此亦應爾。實無變帶之義。唯有挾帶。名所緣緣。故與后得別也。若變相分緣者。便非親證。即如后得智。應有分別。既異后得。即明知有見分無相分也。又一切見分。皆有挾帶境相義者。由相不離見故。即是挾帶之義。不離有二。一者有為相分。望自能變之識。血脈相連。猶如父子。故名不離。二者真如等境。雖非識變。然是識等實體。故名不離。
問。所緣緣論偈云。內色如外現。為識所緣緣。許彼相在識。及能生識故。是以外境雖無。而有內色。似外境現。為所緣緣。既外相在識。即是俱起。以相在故。云何復能生識。能作識緣。
答。如眼等識。帶彼相起。雖即同時。不礙前後。以展轉相因。成所緣緣之理。
論問云。此內境相。既不離識。如何俱起。能作識緣。
頌答云。決定相隨故。俱時亦作緣。或前為後緣。引彼功能故。境相與識。定相隨故。雖俱時起。亦作識緣。而外諸法。理非有故。定應許在識非余。此根功能。與前境色。從無始際。展轉為因。如是諸識。唯內境相。為所緣緣。理善成立。
問。所明挾帶。是親所緣緣者。為復挾體挾用。
【現代漢語翻譯】 現代漢語譯本：即使見到了相分（Xiangfen，認識的對象），也可能存在夾帶真如相而生起的情況，因為相分不離見分（Jianfen，認識的主體）。這是因為見分是本智見分（Benzhi Jianfen，根本智慧的見分），它親身夾帶著真如（Zhenru，事物的真實本性）的體相而生起，所以被稱為所緣緣（Suoyuan Yuan，認識的條件之一）。就像自證分（Zizhengfen，自我認識的部分）親身夾帶著見分一樣，被稱為所緣緣。這裡也應該如此理解。實際上並沒有變帶的含義，只有夾帶，才被稱為所緣緣，因此與后得智（Hode Zhi，後天獲得的智慧）有所區別。如果說是變現相分作為所緣緣，那就不是親身證悟，就像后得智一樣，應該有分別。既然與后得智不同，那就明確地表明有見分而沒有相分。而且，一切見分都具有夾帶境相的含義，因為境相不離見分，這就是夾帶的含義。不離有兩種情況：一是作為有為法（Youwei Fa，有生滅變化的法）的相分，相對於能變現它的識（Shi，意識），就像血脈相連的父子一樣，所以稱為不離；二是真如等境，雖然不是識所變現的，但卻是識等的實體，所以稱為不離。
問：所緣緣論的偈頌說：『內色如外現，為識所緣緣，許彼相在識，及能生識故。』這是說，外境雖然不存在，但有內在的色法，像外境一樣顯現，作為所緣緣。既然外相存在於識中，那就是同時生起。因為外相存在於識中，怎麼又能生起識，作為識的緣呢？
答：就像眼識等，夾帶著外境的相而生起，雖然是同時的，但不妨礙有前後的關係。因為它們輾轉相因，成就了所緣緣的道理。
論中問道：這種內在的境相，既然不離識，怎麼能同時生起，作為識的緣呢？
頌中回答說：『決定相隨故，俱時亦作緣，或前為後緣，引彼功能故。』境相與識，一定相互隨順，所以即使同時生起，也能作為識的緣。而外在的諸法，從道理上來說是不存在的，所以一定要承認境相存在於識中，而不是存在於其他地方。這種根的功能，與之前的境色，從無始以來，輾轉相因為因。像這樣的諸識，只有內在的境相，作為所緣緣，這個道理才能很好地成立。
問：所說的夾帶，如果是親所緣緣，那麼是夾帶體還是夾帶用呢？
【English Translation】 English version: Even when the appearance-aspect (Xiangfen, the object of cognition) is perceived, it is possible for it to arise with the accompaniment of the aspect of Suchness (Zhenru, the true nature of things), because the appearance-aspect is inseparable from the seeing-aspect (Jianfen, the subject of cognition). This is because the seeing-aspect is the seeing-aspect of fundamental wisdom (Benzhi Jianfen, the seeing-aspect of fundamental wisdom), which personally accompanies the substance and appearance of Suchness, and is therefore called the objective condition (Suoyuan Yuan, one of the conditions for cognition). Just as the self-awareness aspect (Zizhengfen, the self-cognizing aspect) personally accompanies the seeing-aspect and is called the objective condition, so it should be understood here as well. In reality, there is no meaning of transformation and accompaniment, only accompaniment is called the objective condition, and therefore it is different from acquired wisdom (Hode Zhi, wisdom acquired after enlightenment). If it is said that the transformed appearance-aspect is the objective condition, then it is not direct realization, just like acquired wisdom, which should have discrimination. Since it is different from acquired wisdom, it clearly indicates that there is a seeing-aspect but no appearance-aspect. Moreover, all seeing-aspects have the meaning of accompanying the aspect of the object, because the aspect of the object is inseparable from the seeing-aspect, which is the meaning of accompaniment. There are two kinds of inseparability: first, the appearance-aspect as conditioned phenomena (Youwei Fa, phenomena that arise and cease), in relation to the consciousness (Shi, consciousness) that transforms it, is like father and son connected by blood, so it is called inseparable; second, objects such as Suchness, although not transformed by consciousness, are the substance of consciousness and so on, so they are called inseparable.
Question: The verse in the Treatise on Objective Conditions says: 'Inner form appears like outer form, as the objective condition for consciousness, admitting that its appearance is in consciousness, and can generate consciousness.' This means that although the external object does not exist, there is an internal form that appears like an external object, serving as the objective condition. Since the external appearance exists in consciousness, it arises simultaneously. Since the external appearance exists in consciousness, how can it generate consciousness and serve as a condition for consciousness?
Answer: Just like eye-consciousness and so on, arising with the accompaniment of the appearance of the external object, although they are simultaneous, it does not hinder the relationship of before and after. Because they are mutually dependent, they accomplish the principle of the objective condition.
The treatise asks: Since this internal aspect of the object is inseparable from consciousness, how can it arise simultaneously and serve as a condition for consciousness?
The verse answers: 'Because they are definitely accompanied, they also serve as conditions simultaneously, or the former is the condition for the latter, leading to its function.' The aspect of the object and consciousness are definitely mutually compliant, so even if they arise simultaneously, they can also serve as conditions for consciousness. And external phenomena, in principle, do not exist, so it must be admitted that the aspect of the object exists in consciousness, and not elsewhere. The function of this faculty, and the previous aspect of the object, from beginningless time, are mutually dependent as cause. Thus, for these consciousnesses, only the internal aspect of the object serves as the objective condition, and this principle can be well established.
Question: If the mentioned accompaniment is the direct objective condition, then does it accompany the substance or the function?
答。應作四句分別。一體挾體者。即自證分緣證自證分。證自證分卻緣自證分。是也。二用挾用者。即八識心心所見分。緣自親相分。是也。三用挾體者。即根本智見分緣真如。是也。四體挾用者。即自證分緣見分也。
問。所緣緣義。於八識如何料簡親疏。
答。百法雲。護法解。此第八心及心所。名此品。若因若果。疏所緣有無不定。若因中第八識。托他人扶塵。器世間境。自變相分緣。即可互受用。有疏所緣義。若是自他緣義。五根及種子。不互變緣。即無疏所緣緣義也。又有色界。即有扶塵。器世間可互。扶塵即有疏所緣緣。若無色界。即無色可扶託故。即無疏所緣緣義也。若自第八識緣自三境。唯有親所緣緣也。此是因中料簡。若至佛果位中。第八識。若緣自境。及緣真如。及緣過未一切無體法時。即無疏所緣緣也。若緣他佛身土。即變影而緣。亦有疏義。即第八識心王自。果位中。疏所緣緣有無不定。若第八五心所因果位中。皆有疏所緣緣也。若為托第八心王三境為質而緣故。若第七識者。論云。第七心品未轉依位。是俱生故。必扶外質故。亦定有疏所緣緣。于轉依位。此非定有。緣真如。無外質故。今言。此第七識有漏位中者。體是俱生。任運無力。必扶第八識以為外質故。自方變影緣
【現代漢語翻譯】 現代漢語譯本： 答：應作四句分別：一、體挾體者，即自證分（sva-saṃvedana-bhāga，自證知的部分）緣證自證分（saṃvedana-sva-saṃvedana-bhāga，證知自證知的部分），證自證分卻緣自證分，是也。二、用挾用者，即八識（aṣṭa vijñāna，八種意識）心心所（citta-caitta，心和心所）見分（darśana-bhāga，能見的部分）緣自親相分（sva-saṃlakṣaṇa-bhāga，自己的親相分），是也。三、用挾體者，即根本智（mūla-jñāna，根本智慧）見分緣真如（tathatā，事物的真實如是性），是也。四、體挾用者，即自證分緣見分也。
問：所緣緣（ālambana-pratyaya，境緣）的意義，在八識中如何區分親疏？
答：《百法明門論》（Śata-dharma-prakāśa-mukha-śāstra）中護法（Dharmapāla）的解釋是：這第八識（ālaya-vijñāna，阿賴耶識）及心所，名為此品。若因若果，疏所緣有無不定。若因中第八識，依託他人扶塵（bhūta-rūpa，四大種所造的色法），器世間境（bhājana-loka，器世界），自變相分緣，即可互受用，有疏所緣義。若是自他緣義，五根（pañcendriya，五種感覺器官）及種子（bīja，種子），不互變緣，即無疏所緣緣義也。又有，即有扶塵，器世間可互。扶塵即有疏所緣緣。若無，即無色可扶託故，即無疏所緣緣義也。若自第八識緣自三境，唯有親所緣緣也。此是因中料簡。若至佛果位中，第八識，若緣自境，及緣真如，及緣過未一切無體法時，即無疏所緣緣也。若緣他佛身土，即變影而緣，亦有疏義。即第八識心王自果位中，疏所緣緣有無不定。若第八五心所因果位中，皆有疏所緣緣也。若為托第八心王三境為質而緣故。若第七識（kliṣṭa-manas，末那識）者，論云：第七心品未轉依位（āśraya-parāvṛtti，轉依），是俱生故，必扶外質故，亦定有疏所緣緣。于轉依位，此非定有，緣真如，無外質故。今言：此第七識有漏位中者，體是俱生，任運無力，必扶第八識以為外質故，自方變影緣。
【English Translation】 English version: Answer: It should be distinguished by four statements: First, 'the essence embracing the essence' means that the self-awareness aspect (sva-saṃvedana-bhāga) cognizes the verifying self-awareness aspect (saṃvedana-sva-saṃvedana-bhāga), and the verifying self-awareness aspect in turn cognizes the self-awareness aspect. This is the case. Second, 'the function embracing the function' means that the seeing aspect (darśana-bhāga) of the eight consciousnesses (aṣṭa vijñāna) and mental functions (citta-caitta) cognizes its own intrinsic object-aspect (sva-saṃlakṣaṇa-bhāga). This is the case. Third, 'the function embracing the essence' means that the seeing aspect of fundamental wisdom (mūla-jñāna) cognizes Suchness (tathatā). This is the case. Fourth, 'the essence embracing the function' means that the self-awareness aspect cognizes the seeing aspect.
Question: Regarding the meaning of the objective condition (ālambana-pratyaya), how are the degrees of closeness and distance differentiated within the eight consciousnesses?
Answer: In the Treatise on the Hundred Dharmas (Śata-dharma-prakāśa-mukha-śāstra), Dharmapāla explains: This eighth consciousness (ālaya-vijñāna) and its mental functions are called this category. Whether in the cause or the effect stage, the distant objective condition is uncertain in its existence. If, in the causal stage, the eighth consciousness relies on the material elements (bhūta-rūpa) of others and the objective world (bhājana-loka), transforming its own object-aspect to cognize them, then they can mutually be experienced, and there is the meaning of a distant objective condition. If it is a case of self and other conditions, the five sense organs (pañcendriya) and seeds (bīja) do not mutually transform and cognize, then there is no meaning of a distant objective condition. Furthermore, if there is , then there are material elements, and the objective world can be mutual. Material elements imply a distant objective condition. If there is no , then there is no form to rely on, and thus there is no meaning of a distant objective condition. If the eighth consciousness cognizes its own three objects, there is only a close objective condition. This is a distinction made in the causal stage. If one reaches the stage of Buddhahood, and the eighth consciousness cognizes its own objects, as well as Suchness, and all past and future non-substantial dharmas, then there is no distant objective condition. If it cognizes the body and land of another Buddha, it transforms a reflection to cognize, and there is also the meaning of distance. That is, in the fruition stage of the eighth consciousness, the existence of a distant objective condition is uncertain. If the eighth consciousness and its five mental functions are in the causal or effect stage, there is always a distant objective condition, because they rely on the three objects of the eighth consciousness as their basis for cognition. As for the seventh consciousness (kliṣṭa-manas), the treatise says: The seventh consciousness has not yet reached the stage of transformation of the basis (āśraya-parāvṛtti). Because it is co-arisen, it must rely on an external substance, and thus it definitely has a distant objective condition. In the stage of transformation of the basis, this is not definite, because when it cognizes Suchness, there is no external substance. Now it is said: In the defiled state of this seventh consciousness, its nature is co-arisen, and it is inherently weak, so it must rely on the eighth consciousness as an external substance, and then it transforms a reflection to cognize.
故。即定有疏所緣緣。若約無漏時。即疏所緣緣。有無不定。若第七根本智相應心品。緣真如。即無疏緣。若后得智緣如。即有疏緣。若是無漏第七緣過未及諸無體法。皆無疏所緣緣。
問。何故有漏第七起執事。須扶托本質起耶。夫是執者構畫所生。即不合假于外質而起。
答。執有二。一有強思分別計度而起執者。即所託外質。有無不定。如第六識獨生散意是也。二者有任運起執。即第七識是。為第七心心所是俱生任運。自無力起。要假外質。自方起執也。故知第七有漏位中疏所緣緣。有無不定。若第六識者。此識身心品。行相猛利。於一切位能自在轉。所仗外質。或有或無。疏所緣緣。有無不定。于因果位中。皆自在轉。或分別起。或俱生故。緣一切法時。有仗質起。有不仗質起。緣境最廣故。疏所緣緣。有無不定。若前五轉識者。未轉依粗觀劣故。必仗外質故。即定有疏所緣緣。若轉依位。此非定有。緣過未等。無外質故。前五轉識因果位中。約諸根互用。亦須仗質而起。定有疏所緣緣。若至果位。有無不定。又諸識互緣者。第八識與前七為所緣緣。即八識相分。與五識為所緣緣。第六識緣第八四分為所緣緣。第七即唯托第八見分為所緣緣。即第八識四分為本質。即前七識見分變相分緣。即第八
【現代漢語翻譯】 現代漢語譯本： 因此，可以確定有疏所緣緣（指間接作為認識對象的條件）。如果從無漏（指沒有煩惱的狀態）的角度來說，疏所緣緣的有無是不確定的。如果是與第七根本智（指根本的智慧）相應的心理活動，緣于真如（指事物的真實本性），就沒有疏緣。如果是后得智（指在根本智之後獲得的智慧）緣于真如，就有疏緣。如果是無漏的第七識緣於過去、未來以及各種無實體的法，都沒有疏所緣緣。
問：為什麼有漏（指有煩惱的狀態）的第七識生起執著時，需要憑藉本質（指作為認識對象的基礎）才能生起呢？一般來說，執著是構想出來的，不應該依賴於外在的本質而生起。
答：執著有兩種。一種是憑藉強烈的思考、分別、計度而生起的執著，這種執著所依賴的外在本質，有或者沒有是不確定的，比如第六識的獨生散意（指第六意識單獨生起的散亂思緒）。另一種是任運（指自然而然）生起的執著，也就是第七識。因為第七識的心和心所（指心理活動）是俱生任運的，自身沒有力量生起執著，需要憑藉外在的本質，才能生起執著。所以說，第七識在有漏位中，疏所緣緣的有無是不確定的。如果是第六識，這個識的身心品（指心理活動）的行相猛利，在一切狀態下都能自在運轉，所憑藉的外在本質，或者有或者沒有，疏所緣緣的有無是不確定的。在因果位中，都能自在運轉，或者通過分別生起，或者俱生而起。在緣於一切法的時候，有的憑藉本質而生起，有的不憑藉本質而生起，因為所緣的境界最為廣泛，所以疏所緣緣的有無是不確定的。如果是前五轉識（指眼識、耳識、鼻識、舌識、身識），因為沒有轉依（指轉變所依，即轉變煩惱為智慧），粗觀（指粗略的觀察）能力弱，所以必須憑藉外在的本質，因此可以確定有疏所緣緣。如果到了轉依位，這就不是確定的了，因為緣於過去、未來等，沒有外在的本質。前五轉識在因果位中，如果從諸根互用的角度來說，也需要憑藉本質才能生起，可以確定有疏所緣緣。如果到了果位，有無是不確定的。另外，各種識互相緣的時候，第八識（Alaya識，阿賴耶識）與前七識作為所緣緣，也就是八識的相分（指認識對象的顯現部分）與五識作為所緣緣，第六識緣于第八識的四分（指第八識的四個部分）作為所緣緣，第七識僅僅依託第八識的見分（指認識的主動部分）作為所緣緣，也就是第八識的四分作為本質，也就是前七識的見分變現相分所緣的，也就是第八識。
【English Translation】 English version: Therefore, it can be determined that there is a 'distant object-condition' (referring to a condition that indirectly serves as the object of cognition). If considered from the perspective of 'non-outflow' (referring to a state without afflictions), the presence or absence of a distant object-condition is uncertain. If it is a mental activity corresponding to the seventh 'fundamental wisdom' (referring to fundamental wisdom), which is based on 'Suchness' (referring to the true nature of things), then there is no distant condition. If it is 'subsequent wisdom' (referring to wisdom acquired after fundamental wisdom) based on Suchness, then there is a distant condition. If the non-outflow seventh consciousness is based on the past, future, and various non-substantial dharmas, then there is no distant object-condition.
Question: Why does the seventh consciousness in the 'outflow' (referring to a state with afflictions) state need to rely on an 'essence' (referring to the basis of the object of cognition) to arise when it generates attachment? Generally speaking, attachment is produced by conceptualization and should not depend on an external essence to arise.
Answer: There are two types of attachment. One is attachment that arises through strong thought, discrimination, and calculation. The external essence that this attachment relies on may or may not be present, such as the 'solitary arising scattered mind' of the sixth consciousness (referring to the scattered thoughts that arise independently in the sixth consciousness). The other is attachment that arises 'spontaneously' (referring to naturally and effortlessly), which is the seventh consciousness. Because the mind and mental factors of the seventh consciousness arise spontaneously together, they do not have the power to arise on their own and need to rely on an external essence to generate attachment. Therefore, it is said that in the outflow state of the seventh consciousness, the presence or absence of a distant object-condition is uncertain. As for the sixth consciousness, the characteristics of this consciousness's mind and mental factors are vigorous, and it can operate freely in all states. The external essence it relies on may or may not be present, and the presence or absence of a distant object-condition is uncertain. In the causal and resultant states, it can operate freely, arising either through discrimination or spontaneously. When it is based on all dharmas, some arise relying on an essence, and some do not rely on an essence. Because the object of cognition is the broadest, the presence or absence of a distant object-condition is uncertain. As for the first five 'transformed consciousnesses' (referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness), because they have not 'transformed their basis' (referring to transforming afflictions into wisdom) and their coarse observation is weak, they must rely on an external essence, so it can be determined that there is a distant object-condition. If one reaches the state of 'transformed basis', this is not certain, because when based on the past, future, etc., there is no external essence. In the causal and resultant states of the first five transformed consciousnesses, if considered from the perspective of the mutual use of the sense faculties, they also need to rely on an essence to arise, and it can be determined that there is a distant object-condition. If one reaches the resultant state, the presence or absence is uncertain. Furthermore, when the various consciousnesses are based on each other, the eighth consciousness (Alaya consciousness) serves as the object-condition for the first seven consciousnesses, that is, the 'image-component' (referring to the manifested part of the object of cognition) of the eight consciousnesses serves as the object-condition for the five consciousnesses, the sixth consciousness is based on the four parts of the eighth consciousness as the object-condition, and the seventh consciousness relies solely on the 'seeing-component' (referring to the active part of cognition) of the eighth consciousness as the object-condition, that is, the four parts of the eighth consciousness serve as the essence, that is, the seeing-component of the first seven consciousnesses transforms and manifests the image-component that is based on, which is the eighth consciousness.
與前七為所緣義。故八於七有也。即第八與前七為疏所緣緣。七於八無者。即前七不與第八為所緣緣。以第八不緣前七故。不託前七生故。唯緣自三境為所緣緣。又廣釋云。古大乘師立所緣緣義者。彼云。謂若有法者。即有體本質法。名緣。言是帶己相者。即相分。名所緣相。相質合說。名所緣緣。所言帶己相者。帶字屬心。己字屬本質。相即相分。謂能緣心。緣所緣境時。帶起本質家己有之相分。故名是帶己相。被小乘正量部。般若鞠多不立相分師。造謗大乘論七百偈。破古大乘師所緣緣義云。汝若言已相是相分。將為所緣者。且如汝大乘宗。無分別智緣真如時。不帶起真如相分。其真如望能緣智見分。應無所緣緣義。必若言本智緣如。亦有相分者。即違汝自宗一切經論。如何通會。古大乘師被此一難。當時絕救。經一十二年。無人救得大乘所緣緣義。唐三藏救云。我宗大乘解帶有二義。一者變帶變。二者挾帶變。若變帶者。即變帶似質之已相起。是相狀之相。令根本智緣如時即無。若挾帶者。即有。根本智親挾帶真如體相。而緣。更不變相分故。亦成所緣緣。三藏云。謂若有法。即真如是有體法。名緣。即此真如。是本智所慮處。又名所緣。二勢合說。名所緣緣。所緣即緣。持業釋。亦如八識見分。各緣自親相分
【現代漢語翻譯】 第八識與前七識之間存在所緣的關係。因此，第八識對於前七識來說是『有』。也就是說，第八識與前七識之間是疏所緣緣（distant object-condition）。前七識對於第八識來說是『無』，即前七識不作為第八識的所緣緣，因為第八識不緣於前七識，不依賴於前七識而生起，第八識只緣于自身的三個境（自證分、見分、相分）作為所緣緣。 進一步解釋說，古代大乘論師建立所緣緣的定義是：『如果存在一個法（dharma），即具有實體本質的法，就稱為緣（condition）。所謂『帶己相』，指的是相分（image-division），稱為所緣相（object-image）。相分和本質合在一起說，稱為所緣緣（object-condition）。』 所謂『帶己相』，『帶』字屬於能緣的心（cognizing mind），『己』字屬於本質（essence）。相，即相分，指的是能緣的心在緣所緣境時，帶著本質所固有的相分生起，所以稱為『帶己相』。 小乘正量部（Sautrāntika）的般若鞠多（Prajñāgupta），不承認相分，他撰寫了《謗大乘論》七百頌，來駁斥古代大乘論師的所緣緣定義，他說：『如果你們說『己相』就是相分，並將其作為所緣，那麼，比如你們大乘宗的無分別智（non-discriminating wisdom）緣真如（tathatā）時，並不帶著真如的相分生起，那麼真如對於能緣的智見分（wisdom-seeing division）來說，應該沒有所緣緣的意義。』 如果你們一定要說本智（original wisdom）緣真如時，也有相分，那就違背了你們自己宗派的一切經論，如何解釋呢？ 古代大乘論師被這一難題難住，當時沒有人能夠解決大乘所緣緣的定義，經過十二年，沒有人能夠救得了大乘的所緣緣義。唐三藏（唐玄奘）解釋說：『我宗大乘解釋『帶』有兩種含義：一是變帶變（transformation-carrying-transformation），二是挾帶變（enfolding-carrying-transformation）。如果是變帶，就是變現出類似於本質的『己相』生起，這是相狀之相，使得根本智（fundamental wisdom）緣真如時就沒有。如果是挾帶，就是根本智親自挾帶著真如的體相而緣，不再變現相分，因此也成為所緣緣。』 三藏說：『所謂『若有法』，即真如是有體之法，稱為緣。即此真如，是本智所慮之處，又名所緣。二者合在一起說，稱為所緣緣。』 所緣即是緣，是持業釋（determinative compound）。也像八識的見分，各自緣于自己親近的相分。
【English Translation】 The eighth consciousness has the meaning of object-condition in relation to the preceding seven consciousnesses. Therefore, the eighth is 'existent' in relation to the seven. That is, the eighth consciousness and the preceding seven consciousnesses are distant object-condition. The preceding seven are 'non-existent' in relation to the eighth, meaning the preceding seven do not serve as the object-condition for the eighth, because the eighth does not cognize the preceding seven, and does not arise dependent on the preceding seven. The eighth only cognizes its own three aspects (self-awareness, perception, and image) as object-condition. Further explanation: Ancient Mahayana masters established the definition of object-condition as follows: 'If there is a dharma (phenomenon), that is, a dharma with substantial essence, it is called condition. The so-called 'carrying its own image' refers to the image-division (nimitta-bhāga), called object-image. The image-division and the essence together are called object-condition.' The so-called 'carrying its own image' means that 'carrying' belongs to the cognizing mind, and 'own' belongs to the essence. The image, that is, the image-division, refers to the cognizing mind, when cognizing the object-realm, carries the image-division inherent in the essence, hence it is called 'carrying its own image'. Prajñāgupta (Prajñāgupta), of the Sautrāntika (Sautrāntika) school, who did not establish image-division, wrote the 'Treatise Slandering the Mahayana' in seven hundred verses, to refute the ancient Mahayana masters' definition of object-condition, saying: 'If you say that 'own image' is the image-division, and take it as the object, then, for example, when your Mahayana school's non-discriminating wisdom (nirvikalpa-jñāna) cognizes Suchness (tathatā), it does not carry the image-division of Suchness, then Suchness, in relation to the cognizing wisdom-seeing division (jñāna-darśana-bhāga), should have no meaning as object-condition.' If you insist that original wisdom (mūla-jñāna) also has an image-division when cognizing Suchness, then you contradict all the sutras and treatises of your own school, how do you explain this? The ancient Mahayana masters were stumped by this difficulty, and at that time no one could resolve the definition of Mahayana object-condition. After twelve years, no one could save the meaning of Mahayana object-condition. Tang Sanzang (Tang Xuanzang) explained: 'My Mahayana school explains 'carrying' in two ways: one is transformation-carrying-transformation, and the other is enfolding-carrying-transformation. If it is transformation-carrying, it is the transformation of an 'own image' similar to the essence arising, which is the image of appearance, so that when fundamental wisdom (mūla-jñāna) cognizes Suchness, it does not exist. If it is enfolding-carrying, it is that fundamental wisdom personally enfolds the essence-image of Suchness and cognizes it, without transforming the image-division, therefore it also becomes an object-condition.' Tang Sanzang said: 'The so-called 'if there is a dharma' means that Suchness is a dharma with substance, called condition. That is, this Suchness is the place considered by fundamental wisdom, also called object. The two together are called object-condition.' Object is condition, which is a determinative compound. It is also like the seeing-division of the eight consciousnesses, each cognizing its own close image-division.
時。皆是挾帶。乃至內二分相緣亦爾。故知本智緣如。雖不變相分。然親挾帶真如體相而緣。亦成所緣緣。古大乘師錯解所緣緣義者。夫所緣緣義者。以有體法是緣。即此有體法。是能緣心所慮處故。便名所緣。今古大乘師。既唯將實相分為所緣者。錯之甚矣。正解所緣緣義者。謂若有法。是帶已相者。謂若有法者。即有實法。簡于假法。及遍計相分無體法。無體法。但是所緣。不成緣。夫為緣者。須是有體實法。有力用故。能牽生識。即實圓成依他。是有體法。言是帶已相者。帶有二義。一者變帶。即八個識。有疏所緣緣本質。是為托。此有體境為本質。變似質之相起。名為變帶。二者挾帶。即一切親所緣緣實相分是。為此相分十離能緣心故。其能緣心。親挾此相分而緣。名為挾帶。言已相者。亦有二義。且第一于變帶疏所緣緣上說者。即變似質之己相。已者。體也。即相分似本質已體。此是相狀之相。二于挾帶親所緣緣上說者。即能緣心上親挾帶所緣相分之已相。此是境相之相。即不同於疏所緣緣。帶本質家之已相起。忽有人問云。言是帶已相者。未審能緣心。帶誰家之已相而緣。應答云。若疏所緣緣。即變帶本質家之已相緣。若親所緣緣。即挾帶相分家之已相緣。又疏所緣緣。是帶相狀之相。即帶似質之相狀。
若親所緣緣。即帶境相之相。以親挾境相而緣故。有人云。帶能緣心之已相者。此人不會所緣義。
問。若言親挾帶境相。及變帶似質之相狀起。成親疏二緣者。即外色法。亦成親疏二緣。且如將鏡照人時。于鏡面上。亦能親挾於人影像。以人影不離於鏡面故。應成親所緣緣。又鏡面望外邊人本質。應成疏所緣緣。
答。將所慮簡之。意云。夫為所緣緣者。須對能緣慮法。所慮。方名所緣緣。今鏡面既非能緣慮法者。即鏡中人影。及外邊人本質。亦不得名所慮法。既闕所慮義者。不成所緣緣。
外人又難。若爾者。且如第六識緣空華無體法時。有所慮義。應成所緣緣。為識是能緣慮故。
答。將所託簡之。意云。其意緣無體法時。雖有所慮義。又闕所託義。以空華等無體。不與能緣心為所託。不妨但成所緣。即不成緣。由是應須四句分別。一有所慮。非所託。即遍計妄執我法等是。以無體故。但為所慮。不為所託。二有所託。非所慮。即鏡水所照人等是。此但有所託。而無所慮。以鏡水等非能慮故。三俱句。即一切所緣緣實相分是。四俱非。即除鏡水等所照外。余不緣者是。又親緣者。是逼附義。近義。即如相分。親逼附近於見分。更無餘分間隔故。言疏者。是遠義。被相分隔故。即本質法
【現代漢語翻譯】 現代漢語譯本 如果親所緣緣（Ālambana Pratyaya，能生起心識之直接條件）帶有境相之相，是因為它以親近的方式挾帶境相而成為緣故。有人說，『帶』是指能緣之心已經顯現的相。』這種說法並不理解『所緣』的真正含義。
問：如果說親所緣緣挾帶境相，並且變現出類似本質的相狀而生起，從而成為親緣和疏緣兩種緣，那麼外在的色法（Rūpa，物質現象）也應該成為親緣和疏緣。比如，當用鏡子照人時，在鏡面上也能親近地挾帶人的影像，因為人的影像不離開鏡面。那麼，鏡面上的影像應該成為親所緣緣。而且，鏡面相對於外邊人的本質，應該成為疏所緣緣。
答：用『所慮』（alocita，被思考的對象）來簡別。意思是說，作為所緣緣，必須針對能緣慮法（citta-vrtti，心之作用）。被思考的對象，才能稱為所緣緣。現在鏡面既不是能緣慮法，那麼鏡中的人影以及外邊人的本質，也就不能稱為被思考的對象。既然缺少『所慮』的含義，就不能構成所緣緣。
外人又提出疑問：如果這樣，比如第六識（意識，Manovijñāna）緣于空華（虛幻的花朵，空中的花朵）這種無實體的法時，具有『所慮』的含義，應該成為所緣緣，因為意識是能緣慮的。
答：用『所託』（āśraya，依託之處）來簡別。意思是說，意識緣于無實體的法時，雖然具有『所慮』的含義，但又缺少『所託』的含義。因為空華等沒有實體，不能作為能緣心的依託之處。因此，只能成為所緣，而不能成為緣。由此，應該用四句來分別：一、有所慮，非所託，比如遍計所執（Parikalpita，虛妄分別）的我法等。因為沒有實體，只能作為被思考的對象，不能作為依託之處。二、有所託，非所慮，比如鏡子或水所照的人等。這些只有依託之處，而沒有被思考的含義，因為鏡子和水等不是能思考的。三、俱句，即一切所緣緣的實相分（vastu-pratibhāsa-bhāga，真實相狀的部分）。四、俱非，即除了鏡子和水等所照的之外，其餘沒有被緣慮的對象。另外，親緣，是逼近、依附的意思，就像相分（nimitta-bhāga，影像部分），親近地逼附於見分（darśana-bhāga，能見部分），更沒有其他部分間隔。疏緣，是遠離的意思，被相分隔，即本質法（mūla-vastu，根本實體）。
【English Translation】 English version If the Ālambana Pratyaya (the direct condition for the arising of consciousness) carries the aspect of an object, it is because it intimately carries the object as a condition. Some say, '』Carrying' refers to the already manifested aspect of the mind that cognizes.' This person does not understand the true meaning of 'object'.
Question: If it is said that the Ālambana Pratyaya carries the aspect of an object and manifests a likeness of the essence, thus becoming both a close and a distant condition, then external Rūpa (material phenomena) should also become both close and distant conditions. For example, when a mirror is used to reflect a person, the mirror surface intimately carries the person's image, because the person's image does not leave the mirror surface. Then, the image on the mirror surface should become a close Ālambana Pratyaya. Moreover, the mirror surface, in relation to the essence of the person outside, should become a distant Ālambana Pratyaya.
Answer: Use 'alocita' (that which is thought about) to distinguish it. The meaning is that, as an Ālambana Pratyaya, it must be directed towards the citta-vrtti (activity of mind). That which is thought about can be called an Ālambana Pratyaya. Now, since the mirror surface is not a citta-vrtti, then the person's image in the mirror and the essence of the person outside cannot be called that which is thought about. Since the meaning of 'alocita' is lacking, it cannot constitute an Ālambana Pratyaya.
An outsider further questions: If that is the case, for example, when the sixth consciousness (Manovijñāna) cognizes the unreal Dharma of a sky-flower (an illusory flower, a flower in the sky), it has the meaning of 'alocita', and should become an Ālambana Pratyaya, because consciousness is capable of thinking.
Answer: Use 'āśraya' (that which is relied upon) to distinguish it. The meaning is that, when consciousness cognizes an unreal Dharma, although it has the meaning of 'alocita', it lacks the meaning of 'āśraya'. Because sky-flowers and the like have no substance, they cannot serve as the basis of reliance for the mind that cognizes. Therefore, it can only become an object, but not a condition. Hence, it should be distinguished by four statements: First, there is that which is thought about, but not relied upon, such as the Parikalpita (imagined) self and Dharma. Because they have no substance, they can only be thought about, but not relied upon. Second, there is that which is relied upon, but not thought about, such as the person reflected in a mirror or water. These only have a basis of reliance, but no meaning of being thought about, because mirrors and water are not capable of thinking. Third, both, which is the vastu-pratibhāsa-bhāga (the part of the true appearance of reality) of all Ālambana Pratyayas. Fourth, neither, which is everything that is not cognized, except for what is reflected in mirrors and water. Furthermore, a close condition means proximity and attachment, just like the nimitta-bhāga (image part), which closely adheres to the darśana-bhāga (seeing part), with no other part intervening. A distant condition means distance, being separated by an aspect, which is the mūla-vastu (fundamental essence).
是。又親所緣緣。都有四類。一有親所緣緣。從質及心而變起。即五識緣五塵境所緣相分是。二有親所緣緣。但從心變。不仗質起。即第八識緣三境相分是。三有親所緣緣。不由心變。亦不由質起。即根本智所證真如是。四有親所緣緣。而非相分。即內二分互相緣是。慈恩云。若與能緣體不相離。是見分等內所慮托。應知彼是親所緣緣者。若與能緣者。是見分。體不相離者。即與自證分體不相離。意云。相分是見分親所緣緣。見分是自證分親所緣緣。皆不離自證分體。此正簡疏所緣緣。本質法。望能緣見分。有相離八識故。此亦簡他人所變相分。及自身八識。各各所變相分。更互相望。皆不是親。今唯取自識所變相分。名親。望能變見分。體不相離。中間更無物隔礙。方是親義。言是見分等內所慮托者。言見分等者。即等取自證分及第四分。並本智緣如等。此皆成親所緣緣。且如相分。是見分家親所緣緣。見分。即自證分親所緣緣。自證分。是證自證分親所緣緣。又真如。是根本智親所緣緣。又等取心心所緣親相分。亦是親所緣緣。此上皆是挾帶而緣。
宗鏡錄卷第七十
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第七十一
慧日
【現代漢語翻譯】 現代漢語譯本： 是的。還有親所緣緣，總共有四類。第一類是有親所緣緣，從物質和心識而變現生起，就是五識（眼識、耳識、鼻識、舌識、身識）緣取五塵境（色、聲、香、味、觸）的所緣相分。第二類是有親所緣緣，但只是從心識變現，不依賴物質而生起，就是第八識（阿賴耶識）緣取三境（善、惡、無記）的相分。第三類是有親所緣緣，不由心識變現，也不由物質生起，就是根本智所證悟的真如。第四類是有親所緣緣，但不是相分，就是內二分（見分和自證分）互相緣取。 慈恩大師說：『如果與能緣的主體不相分離，是見分等內在所慮及依託的，應當知道那就是親所緣緣。』如果與能緣者，是見分；體不相離者，即與自證分體不相離。意思是說，相分是見分的親所緣緣，見分是自證分的親所緣緣，都不離自證分的本體。這正是簡別疏遠的所緣緣。本質法，相對於能緣的見分，因為有相離的八識的緣故。這也簡別他人所變的相分，以及自身八識各自所變的相分，更互相觀望，都不是親所緣緣。現在只取自身心識所變的相分，名為『親』，相對於能變的見分，本體不相分離，中間更沒有事物隔礙，才是『親』的含義。說到『是見分等內在所慮托』，『見分等』，就是等同於取自證分以及第四分（證自證分），以及本智緣如等，這些都成為親所緣緣。比如相分，是見分家的親所緣緣；見分，就是自證分的親所緣緣；自證分，是證自證分的親所緣緣。還有真如，是根本智的親所緣緣。又等同於取心和心所緣取的親相分，也是親所緣緣。以上這些都是挾帶而緣。
《宗鏡錄》卷第七十
戊申年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第七十一
慧日
【English Translation】 English version: Yes. Furthermore, there are four types of ādhyālambana-pratyaya (close conditioning object). The first type is the ādhyālambana-pratyaya that arises from the transformation of matter and mind, which is the perceived aspect (lakṣaṇa-bhāga) of the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) cognizing the five sense objects (form, sound, smell, taste, and touch). The second type is the ādhyālambana-pratyaya that arises only from the transformation of mind, without relying on matter, which is the perceived aspect of the eighth consciousness (ālayavijñāna) cognizing the three realms (wholesome, unwholesome, and neutral). The third type is the ādhyālambana-pratyaya that does not arise from the transformation of mind or matter, which is the tathatā (suchness) realized by the fundamental wisdom (mūlajñāna). The fourth type is the ādhyālambana-pratyaya that is not a perceived aspect, which is the mutual conditioning between the two internal aspects (the seeing aspect (darśana-bhāga) and the self-cognizing aspect (svasaṃvedana-bhāga)). Ci En (Kuei-chi) said: 'If it is not separate from the subject that cognizes, and is what the seeing aspect and others internally consider and rely on, then know that it is the ādhyālambana-pratyaya.' 'If it is with the cognizer,' that is the seeing aspect; 'not separate in essence,' that is, not separate in essence from the self-cognizing aspect. The meaning is that the perceived aspect is the ādhyālambana-pratyaya of the seeing aspect, and the seeing aspect is the ādhyālambana-pratyaya of the self-cognizing aspect, and neither is separate from the essence of the self-cognizing aspect. This precisely distinguishes the distant conditioning object. The essential nature (vastu-dharma), in relation to the seeing aspect that cognizes, is distant because of the eight consciousnesses that are separate. This also distinguishes the perceived aspects transformed by others, and the perceived aspects transformed by each of the eight consciousnesses themselves, which are not close conditioning objects when viewed mutually. Now, only the perceived aspect transformed by one's own consciousness is called 'close,' and in relation to the seeing aspect that transforms, the essence is not separate, and there is no object obstructing in between, only then is it the meaning of 'close.' When it says 'is what the seeing aspect and others internally consider and rely on,' 'seeing aspect and others' includes the self-cognizing aspect and the fourth aspect (the self-cognizing aspect of self-cognition), as well as the fundamental wisdom conditioning tathatā, etc. These all become close conditioning objects. For example, the perceived aspect is the close conditioning object of the seeing aspect; the seeing aspect is the close conditioning object of the self-cognizing aspect; the self-cognizing aspect is the close conditioning object of the self-cognizing aspect of self-cognition. Furthermore, tathatā is the close conditioning object of the fundamental wisdom. Also, it includes the close perceived aspect conditioned by the mind and mental factors, which is also a close conditioning object. All of the above are conditioned by association.
Zong Jing Lu, Volume 70
Engraved by the Supervising Office of the Great Treasury in the year Wu-Shen Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 71
Hui Ri
永明寺主智覺禪師延壽集
夫心不孤起。托境而方生。還有不仗境質起不。
答。有。護法菩薩云。心生不必有本質。正義者。若疏所緣緣。有無不定。不假本質。心亦得生唯識之境。若親相分。若待外質方生。慈恩云。良恐理乖唯識。若第八第六有無不定。即如八識緣境時。前五第七定有本質。第八若緣他人扶塵根並異界器。及定果色時。即有本質。若緣自三境者。唯是親變親緣。即無本質。第六若緣現在十八界時。可有本質。若緣過去十八界。或緣無體法時。將何為質。故知六八所仗本質。有無不定。若定果色。有變有化。言有變者。托質即有本質。言有化者。是離質。或有緣他起者。即有變之義。即托他為質。自變影像。如攪長河為酥酪。變大地為黃金。此皆有本質。或有定力生者。即有化之義。即離質化。無而忽有。如虛空華。化出樓臺七寶等事。此皆從定心離質而化。應作四句。分別本質相分三境有無。一有本質相分。是實性境。即前五識。及明瞭意識初念。並少分獨頭意識是。二有本質相分。是假。即有質獨影。及帶質境是。三無質相分。是假。即無質獨影是。四無質相分。是實性境。即第八心王緣三境。及本智緣如是。又別行鈔云。所緣緣者。謂是心之所慮處故。名為所緣。只此所緣境。
【現代漢語翻譯】 現代漢語譯本：永明寺住持智覺禪師延壽所著。
心不會憑空產生，它依賴於外境而生。那麼，是否存在不依賴外境而產生的心呢？
回答：存在。護法菩薩說：『心的產生不一定需要外在的質。』正義的觀點認為，如果疏遠所緣緣，那麼有無是不確定的，不依賴於外在的質，心也可以產生唯識的境界。如果親近相分，如果依賴於外在的質才產生，慈恩的觀點認為：『恐怕這在道理上違背了唯識。』如果第八識和第六識的有無是不確定的，就像八識緣境時，前五識和第七識一定有外在的質。第八識如果緣他人扶塵根（fuchengen，扶塵根是色根所依的物質，是產生視覺的基礎）以及異界器（yijieqi，不同世界的物質）和定果色（dingguose，禪定所產生的色法）時，就有外在的質。如果緣自身的三境，就只是親變親緣，就沒有外在的質。第六識如果緣現在的十八界時，可能有外在的質。如果緣過去的十八界，或者緣無體的法時，將什麼作為質呢？所以知道第六識和第八識所依賴的外在的質，有無是不確定的。如果是定果色，有變和化。說有變，依賴於質就有外在的質。說有化，是離開質。或者有緣他而起的，就有變的含義，就是依賴於他作為質，自己變化影像，就像攪拌長河成為酥酪，變化大地成為黃金，這些都有外在的質。或者有禪定力產生的，就有化的含義，就是離開質而化，無中生有，就像虛空華（xukonghua，虛幻的花朵），化出樓臺七寶等事物，這些都是從定心中離開質而化。應該作四句，分別本質、相分、三境的有無。一、有本質相分，是實性境，就是前五識，以及明瞭意識的初念，並少部分的獨頭意識（dutouyishi，不依靠其他感官的意識）是。二、有本質相分，是假，就是有質獨影（youzhiduying，有物質基礎的獨立影像），以及帶質境（daizhijing，帶有物質基礎的境界）是。三、無質相分，是假，就是無質獨影（wuzhiduying，沒有物質基礎的獨立影像）是。四、無質相分，是實性境，就是第八識心王緣三境，以及本智緣如是。』另外，別行鈔中說：『所緣緣，就是心所考慮的地方，所以叫做所緣。只是這個所緣境。』
【English Translation】 English version: Compiled by Chan Master Zhijue Yanshou, Abbot of Yongming Temple.
The mind does not arise in isolation; it arises dependent on external circumstances. Is there a mind that arises without relying on external circumstances?
Answer: Yes, there is. The Dharma-protecting Bodhisattva said: 'The arising of the mind does not necessarily require an external substance.' The orthodox view is that if the object of awareness is distanced, then its existence or non-existence is uncertain. Without relying on an external substance, the mind can still generate the realm of Vijnapti (consciousness-only). If closely related to the image-division, if it arises only by relying on an external substance, Cien's view is: 'I fear that this contradicts the doctrine of Vijnapti.' If the existence or non-existence of the eighth and sixth consciousnesses is uncertain, just as when the eight consciousnesses perceive objects, the first five and the seventh consciousnesses certainly have an external substance. If the eighth consciousness perceives the supporting physical roots of others (fuchengen, the material on which the sense organ of sight depends, the basis for visual perception), as well as the objects of different realms (yijieqi, matter from different worlds) and the conditioned-resultant form (dingguose, form produced by samadhi), then it has an external substance. If it perceives its own three realms, then it is only direct transformation and direct perception, and there is no external substance. If the sixth consciousness perceives the present eighteen realms, it may have an external substance. If it perceives the past eighteen realms, or perceives a formless dharma, what will be taken as the substance? Therefore, it is known that the external substance on which the sixth and eighth consciousnesses rely is uncertain in its existence or non-existence. If it is conditioned-resultant form, there is transformation and manifestation. Saying there is transformation means that relying on a substance has an external substance. Saying there is manifestation means it is apart from substance. Or if there is arising dependent on others, then there is the meaning of transformation, which is relying on others as the substance, and transforming one's own image, like churning the long river into ghee, transforming the great earth into gold; these all have an external substance. Or if there is arising from the power of samadhi, then there is the meaning of manifestation, which is manifesting apart from substance, suddenly appearing from nothing, like the flowers in the sky (xukonghua, illusory flowers), manifesting pavilions, seven treasures, and other things; these are all transformed from the mind in samadhi, apart from substance. One should make four statements to distinguish the existence or non-existence of the essence, image-division, and three realms. First, having an essence and image-division is the realm of real nature, which is the first five consciousnesses, as well as the initial thought of the clear consciousness, and a small part of the independent consciousness (dutouyishi, consciousness that does not rely on other senses). Second, having an essence and image-division is false, which is the solitary image with substance (youzhiduying, an independent image with a material basis), as well as the realm with substance (daizhijing, a realm with a material basis). Third, having no substance and image-division is false, which is the solitary image without substance (wuzhiduying, an independent image without a material basis). Fourth, having no substance and image-division is the realm of real nature, which is the eighth consciousness, the mind-king, perceiving the three realms, as well as the original wisdom perceiving thusness.' Furthermore, Bie Xing Chao says: 'The object-condition is what the mind considers, so it is called the object of awareness. It is only this object of awareness.'
又有牽心令生。是心之所託故。復說名緣。即所緣為緣。名所緣緣。緣是體。所緣是用。六識之中。所緣即緣。持業釋也。今先立正義者。汝鞠多師。不解我大乘所緣緣義。只如我大乘言。是帶已相者。帶與已相各有二義。言帶有二義者。一者挾帶。即能緣心親挾境體而緣。二者變帶。即能緣心變起相分而緣。已相亦有二義。一體相名相。二相狀名相。且初挾帶體相者。根本智緣真如。是挾帶體相而緣。是所緣緣。乃至內二分相緣。及自證分緣見分。亦是挾帶體相。名所緣緣。謂能緣心。親挾帶內二分見相也。二變帶相狀相者。有兩解不同。初龍興鈔主云。即有漏心心所。及無漏后得智見分。緣境之時。變相而緣。不簡有質無質。皆是變帶名帶。相狀名相。為所緣緣也。第二顯幽鈔云。八識見分緣自親相時。皆是挾帶者。然雖多此說。理恐未然。若爾。即有三失。一挾帶變帶無別失。親挾境體緣。名為挾帶。變起相分而緣。名為變帶。今既呼相分為挾帶。故知無別。二今古相違失。古時挾帶。有少乖理。若於變帶。即乃無違。今言相分是挾帶。古云變帶。豈不相違。三變帶唯緣本質失。豈無質相分。非心變耶。今以理而推。但是相分。非論有質無質。皆名變帶。若不變相分。直附境體。即名挾帶。所以唐三藏。將挾帶
。以救前義。謂古大乘師。但明變帶也。次依論破小乘所緣緣義。分二。初破正量部師。論主云。夫五識所緣者。謂能緣識帶彼相起。及有實體。令能緣識托彼而生。汝正量部師。若言。所緣緣義但有能生識之一義。不許能緣眼識帶彼相起者。即應非是所緣緣。大乘量云。汝眼識所緣緣是有法。應非眼識所緣緣。宗因云。但有能生識一義故。同喻如眼識因緣。又返立量破云。汝眼識因緣是有法。應是眼識所緣緣。宗因云。但有能生一義故。如眼緣色時。此中意云。古大乘師不說挾帶。即本智緣真如時為所緣緣。義如有失。若正量部不許變帶。即眼識緣色時。所緣緣義不成。次破經部師者。論主云。汝經部師。將外和合假色作所緣緣者。不然。設許汝眼識帶彼粗色相故。許作所緣。亦不得名緣。以汝執假色無體故。猶如眼識錯亂。見第二月。彼無實體。不能生識。但名所緣。不得名緣。和合假色。亦復如是。立量破云。汝和合粗色是有法。設為眼識所緣非緣。宗因云。汝執是假無體故。同喻如第二月故。觀所緣緣論偈云。和合於五識。設所緣非緣。彼體實無故。猶如第二月。經部有執云。和合粗色。雖即是假有。能成一一極微。是其實有。各得為緣引生五識。又何不可。論主破云。其和合色等能成極微。設許為緣。又非
【現代漢語翻譯】 爲了補救之前的含義，這裡指的是古代的大乘論師，他們只闡明『變帶』（帶起影像）。接下來，依據論典破斥小乘關於『所緣緣』（object-condition）的觀點，分為兩部分。首先破斥正量部（Sautrāntika）的觀點。論主說：『五識（five consciousnesses）所緣的對象，是指能緣的識帶起對象的影像，並且對像具有實體，使得能緣的識依託它而生起。』你們正量部的論師，如果說『所緣緣』的意義僅僅是具有能生起識的作用，而不承認能緣的眼識帶起對象的影像，那麼就應該不是『所緣緣』。大乘的論式是：你們眼識的『所緣緣』是有法（subject），應該不是眼識的『所緣緣』。理由是：僅僅具有能生起識的作用。相似的例子如同眼識的『因緣』（hetu-condition）。 又反過來建立論式破斥：你們眼識的『因緣』是有法，應該是眼識的『所緣緣』。理由是：僅僅具有能生起識的作用。例如眼識緣取色境時。這裡的意思是說，古代的大乘論師如果不說『挾帶』（帶起影像），那麼本智（original wisdom）緣取真如（tathata）時作為『所緣緣』，意義上就會有所缺失。如果正量部不承認『變帶』，那麼眼識緣取色境時，『所緣緣』的意義就不能成立。 接下來破斥經部（Sautrāntika）的觀點。論主說：『你們經部的論師，將外在的和合假色作為『所緣緣』，這是不對的。』即使允許你們的眼識帶起粗色的影像，允許它作為『所緣』，也不能稱為『緣』。因為你們認為假色沒有實體。如同眼識錯亂，見到第二個月亮。那個第二個月亮沒有實體，不能生起識，只能稱為『所緣』，不能稱為『緣』。和合假色也是如此。建立論式破斥：你們和合的粗色是有法，即使作為眼識的所緣也不是緣。理由是：你們認為是虛假的沒有實體。相似的例子如同第二個月亮。 《觀所緣緣論》的偈頌說：『和合於五識，設所緣非緣，彼體實無故，猶如第二月。』經部有人辯解說：『和合的粗色，雖然是假有，但能成就一一極微（atoms），這是真實存在的，各自可以作為緣來引生五識，又有什麼不可以呢？』論主破斥說：『那些和合色等能成就極微，即使允許它們作為緣，又不是...
【English Translation】 To remedy the previous meaning, this refers to the ancient Mahayana masters who only clarified 'transformation and bearing' (bringing forth images). Next, based on the treatise, the Theravada's view on 'object-condition' (alambana-pratyaya) is refuted, divided into two parts. First, refute the view of the Sautrāntika school. The author says: 'The objects cognized by the five consciousnesses refer to the consciousness that cognizes, bringing forth the image of the object, and the object has substance, causing the cognizing consciousness to arise relying on it.' If you, the Sautrāntika masters, say that the meaning of 'object-condition' is merely having the function of generating consciousness, and do not acknowledge that the cognizing eye-consciousness brings forth the image of the object, then it should not be an 'object-condition'. The Mahayana argument is: Your eye-consciousness's 'object-condition' is the subject, and should not be the eye-consciousness's 'object-condition'. The reason is: it merely has the function of generating consciousness. A similar example is like the 'causal-condition' (hetu-pratyaya) of eye-consciousness. Furthermore, establishing a counter-argument to refute: Your eye-consciousness's 'causal-condition' is the subject, and should be the eye-consciousness's 'object-condition'. The reason is: it merely has the function of generating consciousness. For example, when eye-consciousness cognizes a color object. The meaning here is that if the ancient Mahayana masters did not speak of 'bearing' (bringing forth images), then when original wisdom (jnana) cognizes suchness (tathata) as the 'object-condition', the meaning would be lacking. If the Sautrāntika school does not acknowledge 'transformation and bearing', then when eye-consciousness cognizes a color object, the meaning of 'object-condition' cannot be established. Next, refute the view of the Sautrāntika school. The author says: 'You, the Sautrāntika masters, taking external aggregate false colors as the 'object-condition' is incorrect.' Even if you allow your eye-consciousness to bring forth the image of coarse colors, allowing it to be the 'object', it cannot be called a 'condition'. Because you believe that false colors have no substance. Like eye-consciousness being confused and seeing a second moon. That second moon has no substance, cannot generate consciousness, and can only be called the 'object', not the 'condition'. Aggregate false colors are also like this. Establishing an argument to refute: Your aggregate coarse colors are the subject, and even if they are the object cognized by eye-consciousness, they are not a condition. The reason is: you believe they are false and have no substance. A similar example is like the second moon. The verse from the 'Treatise on Examining the Object-Condition' says: 'Aggregated in the five consciousnesses, even if it is the object, it is not a condition, because its substance is non-existent, like the second moon.' Some in the Sautrāntika school argue: 'Although aggregate coarse colors are falsely existent, they can accomplish each individual atom (paramanu), which is truly existent, and each can be a condition to induce the five consciousnesses, so what is impossible?' The author refutes: 'Those aggregate colors, etc., can accomplish atoms, even if you allow them to be conditions, they are not...
所緣。以眼等識生。不帶彼極微相故。如眼識生。不帶彼眼根相。其眼等五根。但能生眼等五識。然眼等五識。即不能緣眼等五根。將根為喻。立量云。汝色等能成極微是有法。設為五識緣非所緣。宗因云。五識生不帶彼相故。同喻如五根。觀所緣緣論偈云。極微於五識。設許非所緣。彼相分無故。猶如眼根等。若十八部師義。已許帶彼相故。所以不破。今正解者。疏云。謂若有法。是帶已相。所言有法者。有兩解。初顯幽鈔解云。有法。即有體實法。揀于假法。及遍計相無體法。但是所緣。不成緣。夫為緣。須是有體實法。有力用。能牽生識。即圓成依他起。是有體法。二龍興云。謂若有法者。即依圓二性。以有體故。能牽於心。名之為緣。不通無體。若是遍計。以無體故。但有所緣。而非緣體。若是所緣。即體通有無。
問。遍計所執。既也無體。不能生心。何得名為所緣。
答。無體所緣。依有體緣生。于有體法上。妄增益而有。非緣故。兩解之中。后解為正。
問。前解有何過。
答。若前解有法。唯取實法為所緣者。然先德雖多確此義。今略推徴。有三過失。一固違疏文失。假法若非有體者。何以疏主將依圓二性出百法體。以百法通假實故。今言假法無體。豈不相違。二遍計無別
【現代漢語翻譯】 現代漢語譯本： 所緣（所觀察和思考的對象）。以眼等識的產生為例，它們不帶有極微（物質的最小單位）的相狀。比如眼識的產生，不帶有眼根（眼睛）的相狀。眼等五根只能產生眼等五識，然而眼等五識卻不能反過來緣取眼等五根。以根作為比喻，可以建立論式：你所說的色等能組成極微是有自性的法（事物），假設它被五識所緣，但並非五識的所緣。理由是，五識的產生不帶有它的相狀。同喻如五根。在《觀所緣緣論》的偈頌中說：『極微對於五識，假設它不是所緣，是因為它沒有相分，就像眼根等一樣。』如果十八部師的觀點已經允許五識帶有極微的相狀，那麼這裡就不進行破斥了。現在正確的解釋是，疏文中說：『如果有一個法，是帶有自身相狀的。』這裡所說的『有法』，有兩種解釋。第一種是顯幽鈔的解釋，認為『有法』就是有體性的實法，用來區別于假法和遍計所執相（虛妄分別）的無體法。只有實法才能作為所緣，而不能成為緣。要成為緣，必須是有體性的實法，具有力量和作用，能夠牽引產生識，也就是圓成實性和依他起性，都是有體性的法。第二種是龍興的解釋，認為『有法』指的是依他起性和圓成實性，因為它們有體性，所以能夠牽引心識，被稱為緣，不包括無體性的遍計所執。如果是遍計所執，因為它沒有體性，所以只能作為所緣，而不是緣。如果是所緣，那麼它的體性可以是有的，也可以是無的。
問：遍計所執既然沒有體性，不能產生心識，為什麼能被稱為所緣？
答：無體性的所緣，是依靠有體性的緣而產生的，在有體性的法上，虛妄地增益而產生的。它不是緣，而是所緣。兩種解釋中，后一種解釋是正確的。
問：前一種解釋有什麼過失？
答：如果前一種解釋認為『有法』只能取實法作為所緣，雖然先德們大多認可這種觀點，但現在略微推究，有三個過失。一是違背疏文的過失。如果假法不是有體性的，那麼疏主為什麼要把依他起性和圓成實性從百法（一切法）的體性中分離出來？因為百法包括假法和實法。現在說假法沒有體性，豈不是自相矛盾？二是遍計所執沒有區別。
【English Translation】 English version: 'Sǒuyuán' (所緣) (object of cognition). Taking the arising of eye consciousness and other consciousnesses as examples, they do not carry the characteristics of 'jīwēi' (極微) (ultimate particles of matter). For example, the arising of eye consciousness does not carry the characteristics of the eye organ ('yǎngēn' 眼根). The five sense organs, such as the eye, can only produce the five corresponding consciousnesses, such as eye consciousness. However, the five consciousnesses cannot in turn cognize the five sense organs. Using the sense organs as a metaphor, we can establish the following argument: The 'sè' (色) (form) and other elements that constitute 'jīwēi' (極微) that you mentioned are 'yǒufǎ' (有法) (things with inherent existence). Assuming that they are cognized by the five consciousnesses, but they are not the 'sǒuyuán' (所緣) of the five consciousnesses. The reason is that the arising of the five consciousnesses does not carry their characteristics. A similar example is the five sense organs. In the verses of the 'Treatise on Conditions for Cognition' ('Guān Suǒ Yuán Yuán Lùn' 觀所緣緣論), it is said: 'If 'jīwēi' (極微) is assumed not to be the 'sǒuyuán' (所緣) for the five consciousnesses, it is because they do not have the aspect of 'xiāngfēn' (相分) (image-component), just like the eye organ and others.' If the views of the eighteen schools ('shíbābù shī' 十八部師) already allow the five consciousnesses to carry the characteristics of 'jīwēi' (極微), then there is no need to refute them here. The correct explanation now is that the commentary says: 'If there is a 'fǎ' (法) (dharma), it carries its own characteristics.' There are two interpretations of 'yǒufǎ' (有法) here. The first is the interpretation of 'Xiǎn Yōu Chāo' (顯幽鈔), which considers 'yǒufǎ' (有法) to be 'shífǎ' (實法) (real dharmas) with substance, used to distinguish them from 'jiǎfǎ' (假法) (provisional dharmas) and 'biànjì suǒzhí xiāng' (遍計所執相) (imagined natures) which are unsubstantial. Only real dharmas can be 'suǒuyuán' (所緣), but cannot be 'yuán' (緣) (condition). To be a 'yuán' (緣), it must be a real dharma with substance, having the power and function to draw forth consciousness, which is 'yuánchéngshí xìng' (圓成實性) (perfected nature) and 'yī tā qǐ xìng' (依他起性) (dependent nature), both of which are dharmas with substance. The second is the interpretation of 'Lóngxīng' (龍興), which considers 'yǒufǎ' (有法) to refer to 'yī tā qǐ xìng' (依他起性) and 'yuánchéngshí xìng' (圓成實性), because they have substance, they can draw forth consciousness and are called 'yuán' (緣), excluding the unsubstantial 'biànjì suǒzhí' (遍計所執) (imagined nature). If it is 'biànjì suǒzhí' (遍計所執), because it has no substance, it can only be 'suǒuyuán' (所緣), but not 'yuán' (緣). If it is 'suǒuyuán' (所緣), then its substance can be existent or non-existent.
Question: Since 'biànjì suǒzhí' (遍計所執) has no substance and cannot produce consciousness, why can it be called 'suǒuyuán' (所緣)?
Answer: The unsubstantial 'suǒuyuán' (所緣) is produced relying on the substantial 'yuán' (緣), arising from falsely adding to the substantial dharma. It is not a 'yuán' (緣), but a 'suǒuyuán' (所緣). Among the two interpretations, the latter is correct.
Question: What are the faults of the former interpretation?
Answer: If the former interpretation considers 'yǒufǎ' (有法) to only take real dharmas as 'suǒuyuán' (所緣), although many past virtuous ones have affirmed this view, now, after slight investigation, there are three faults. First, it violates the commentary. If provisional dharmas are not substantial, then why did the commentator separate 'yī tā qǐ xìng' (依他起性) and 'yuánchéngshí xìng' (圓成實性) from the nature of the hundred dharmas ('bǎi fǎ' 百法) (all dharmas)? Because the hundred dharmas include provisional and real dharmas. Now saying that provisional dharmas have no substance, is this not self-contradictory? Second, 'biànjì suǒzhí' (遍計所執) has no distinction.
失。依圓假法既言無體。與遍計所執無體何別。論云。依圓是有。遍計是無。豈不相違。三有法例不成失。所緣緣體。論云。有法便言唯實。增上緣體。論云。有法。何乃通假。即命根等。豈是實耶。若依今明有法。通取三境假之與實。但名有法。盡作所緣緣。於八識中分別。前五第八性境為所緣緣。揀諸假法。及遍計所執。第七帶質境為所緣緣。唯假非實。及簡遍計所執。第六意識。緣於三境作所緣緣。通於假實。唯簡遍計所執。更立量云。諸假相分是有法。定為能變心親所緣緣。宗因云。法處有無門中影字攝故。同喻如實定果色。遍計所執為異喻。或作量云。帶質獨影是有法。是親所緣緣。宗因云。影之差別故。同喻如性境。
問。實法有體名所緣緣。假法無體。非所緣緣。
答。假法有二種。一有體假。即依圓性中諸假法也。二無體假。即遍計所執也。若我若法。空華兔角等。但簡無體非所緣緣。不簡有體故。
問。若遍計所執非所緣者。如何第六緣空華等時。亦有所緣緣義。豈即有體耶。
答。但望自親相分為親所緣緣。非望空華也。若是空華等。但于相分上。妄執生華解。其體是無。若所變相分。其體是有。得成所緣緣。
問。有何教說帶質獨影境假相分。得為所緣緣。
答。其教極多。下約識分別辯所緣緣。疏云。八於七有。七於八無。餘七非八所仗質故。且如第七緣第八見分。豈非帶質境作所緣緣。乃至疏云。第六於五無。餘五于彼有。亦是帶質。境作所緣緣。又唯識論云。親所緣緣。一切心生。決定皆有。離內所慮托。必不能生。為證極多。不能繁引。
問。應一切有體法。總是所緣緣。以是有法故。
答疏云。是帶已相。須是能緣之心緣所緣時。帶起所緣已相。此有體法。即是。所緣緣。余不帶起已相者。雖是有法。不為所緣緣。如眼識緣境時。所帶起色。已相。此有體法。即是眼識家所緣緣。余不帶起已相者。雖是有法。不是眼識所緣緣。眼識既爾。余識亦然。帶與已相。各有二義。且帶二義者。一者挾帶。即能緣心親附境體而緣。二者變帶。即能緣心變起相分而緣。言已相亦有二義。一體相相。二相狀相。若無分別智緣真如。是挾帶體相而緣。是所緣緣。及內二分相緣。並自證緣見分。是挾帶。若有漏心心所見分。及無漏后得智。起見分緣境時。即是變帶相狀而緣。是所緣緣。謂若有法。是緣。是帶已相。是所緣。具此二義。名所緣緣義。又簡法辯果者。先引慈恩徴云。緣生於誰。誰帶已相。疏答云。心或相應。此辯所緣緣果也。以所緣為緣。是因。
生得心心所。是果。言心者。即八識心王。言或相應者。即五十一心所。有起有不起不定故。而言或也。即簡不立色。及不相應無為等。為所緣緣。彼非心法。無緣慮故。
問。親疏所緣緣中。于相分內。何者是實。
答。二俱不實。唯識鏡云。相見二分之中。見分唯實。就相分中。真如是實。余親疏相。皆非是實。疏云。以疏所緣緣等。取親相。不即親得。不為行相者。疏所緣緣。能緣之心。不親得本質故。疏所緣不名行相。如前五識緣五塵時。必托第八所變五塵為其本質。五識緣時。但得自識所變相分。以此相分。必帶本質。緣相分時。疏緣本質故。疏所緣不即親得。不名行相。五識相分各望自識。依他中假。攝假從實。無心外境。故名唯識。其本質境。望于能變第八識體。本質之境。亦非實有故。親疏二境皆不實也。夫所緣緣義者。大小雖通。疏親莫辯。親則挾帶逼附而起。如鉗取物。似日舒光。親照親持。體不相離。疏則變帶仗托附影而起。緣似質之狀。離相分之親。體不相收。內生慮托。若如是了達。親疏不濫。方知心外無境。見法是心。或愚闇不分。則心境宛爾。深窮緣性。始蕩情塵。細達見原。方明佛旨。四增上緣者。謂若有法。有勝勢用。能于余法。或順或違。則成增上緣義。釋云。謂
【現代漢語翻譯】 現代漢語譯本：生得心和心所（citta-caitta）。這是果。說到『心』，指的就是八識心王（aṭṭha-vijñāna-citta-rāja）。說到『或相應』，指的就是五十一心所（ekapaññāsa-caitasika）。因為有生起和不生起的不定性，所以說是『或』。這裡省略了色（rūpa），以及不相應行（citta-viprayukta-saṃskāra）和無為法（asaṃskṛta-dharma）等，作為所緣緣（ālambana-pratyaya）。因為它們不是心法（citta-dharma），沒有緣慮的作用。
問：在親所緣緣（ādhipatya-pratyaya）和疏所緣緣（anālambana-pratyaya）中，對於相分（nimitta-bhāga）來說，哪個是真實的？
答：兩個都不真實。《唯識鏡》中說：『在相分和見分（darśana-bhāga）之中，見分是唯一的真實。在相分中，真如（tathatā）是真實的，其餘的親相和疏相，都不是真實的。』疏所緣緣等，取親相，不能直接得到，不作為行相（ākāra）的，是疏所緣緣。能緣的心，不能直接得到本質（vastu）的緣故。疏所緣不稱為行相。比如前五識（pañca-vijñāna）緣五塵（pañca-viṣaya）時，必定依託第八識（aṭṭha-vijñāna）所變的五塵作為它的本質。五識緣時，只能得到自己識所變的相分。這個相分，必定帶有本質。緣相分時，是疏緣本質的緣故。疏所緣不能直接得到，不稱為行相。五識的相分各自望向自己的識，在依他起性（paratantra-svabhāva）中是虛假的。攝取虛假而歸於真實，沒有心外的境界，所以稱為唯識（vijñānamātra）。而本質境，望向能變的第八識體，本質的境界，也不是真實存在的。所以親境和疏境都不真實。所緣緣的意義，大小乘雖然都通用，但疏和親卻難以分辨。親所緣緣是挾帶逼附而生起的，就像鉗子取物，像太陽舒展光芒，親照親持，本體不相離。疏所緣緣是變帶仗托附影而生起的，緣似本質的形狀，離開相分的親近，本體不相收攝，內心生起思慮依託。如果這樣了達，親疏就不會混淆。才知道心外沒有境界，見法就是見心。或者愚昧昏暗不能分辨，那麼心和境就宛然存在。深入探究緣起的性質，才能盪滌情塵。仔細通達見分的根源，才能明白佛的旨意。四增上緣（adhipati-pratyaya）是指，如果有一個法，有殊勝的勢力作用，能夠對於其他的法，或者順或者違，就成就了增上緣的意義。解釋說：
【English Translation】 English version: The arising of mind (citta) and mental factors (citta-caitta) is the result. When we speak of 'mind,' we are referring to the eight consciousnesses (aṭṭha-vijñāna-citta-rāja). When we speak of 'or associated,' we are referring to the fifty-one mental factors (ekapaññāsa-caitasika). Because there is uncertainty in their arising and not arising, we say 'or.' This omits form (rūpa), as well as non-associated formations (citta-viprayukta-saṃskāra) and unconditioned phenomena (asaṃskṛta-dharma), as object-conditions (ālambana-pratyaya). Because they are not mental phenomena (citta-dharma), they do not have the function of mental engagement.
Question: Among the intimate object-condition (ādhipatya-pratyaya) and the remote object-condition (anālambana-pratyaya), with respect to the image-aspect (nimitta-bhāga), which is real?
Answer: Neither is real. The Mirror of Consciousness-Only says: 'Among the image-aspect and the perception-aspect (darśana-bhāga), the perception-aspect alone is real. Within the image-aspect, Suchness (tathatā) is real, while the remaining intimate and remote aspects are not real.' The remote object-condition, etc., takes the intimate aspect, but cannot directly obtain it, and does not serve as an appearance (ākāra). The mind that cognizes, due to the remote object-condition, cannot directly obtain the essence (vastu). Therefore, the remote object-condition is not called an appearance. For example, when the five sense consciousnesses (pañca-vijñāna) cognize the five sense objects (pañca-viṣaya), they must rely on the five sense objects transformed by the eighth consciousness (aṭṭha-vijñāna) as their essence. When the five consciousnesses cognize, they can only obtain the image-aspect transformed by their own consciousness. This image-aspect necessarily carries the essence. When cognizing the image-aspect, it is a remote cognition of the essence. Therefore, the remote object-condition cannot be directly obtained and is not called an appearance. The image-aspects of the five consciousnesses each look towards their own consciousness, and are false within dependent origination (paratantra-svabhāva). Taking the false and returning to the real, there is no realm outside of the mind, therefore it is called Consciousness-Only (vijñānamātra). As for the essential realm, looking towards the transforming eighth consciousness-entity, the realm of essence is also not truly existent. Therefore, both the intimate and remote realms are not real. The meaning of object-condition, although common to both the Great and Small Vehicles, is difficult to distinguish between remote and intimate. The intimate object-condition arises by seizing and clinging, like tongs grasping an object, like the sun spreading its light, intimately illuminating and intimately holding, the substance not separated. The remote object-condition arises by transformation, relying on and attaching to a shadow, cognizing the appearance of the essence, separated from the intimacy of the image-aspect, the substance not gathered in, internally giving rise to thought and reliance. If one understands in this way, the intimate and remote will not be confused. Then one knows that there is no realm outside of the mind, seeing the Dharma is seeing the mind. Or, if one is foolish and dark and cannot distinguish, then the mind and realm will plainly exist. Deeply investigating the nature of conditions, one can then cleanse emotional defilements. Carefully understanding the origin of perception, one can then understand the Buddha's intention. The fourth, the dominant condition (adhipati-pratyaya), refers to a phenomenon that has a superior power and function, and can either accord with or oppose other phenomena, thus fulfilling the meaning of dominant condition. The explanation says:
若有法。亦是有體。此簡所執。有勝勢用者。謂為勝義。即有為無為有勝勢用。此用非是與果等用。但不障力。能于余法者。簡其自體。顯不同前所緣緣故。或順或違者。顯與順違俱能為緣。與後生異法為緣。非前滅法。謂十因中。前九是順。第十是違。亦是此緣故。
問。增上緣約逆順有力無力。都有幾種。
答。古釋有四種。夫增上緣者。即簡遍計所執是無體法。須是有體法。得為增上緣。即是依圓二性。皆是有體法。為增上緣義。若無體法。即是我法等。全無體故。從妄執生。非增上緣。一順。如水土。與青草等順增上緣。六波羅蜜行為佛果。為順增上緣。受取二支。與五果種子為順增上緣。二違。即如霜雹。與青草作違增上緣。又如智。與惑作違增上緣。即一念間智起時。惑便斷。即知一念有二增上。一念正與惑作違增上。便與二空理作順增上。三有力增上。亦名親增上。如五根發生五識等。四無力增上。即此人五根。望彼人五識。是無力增上。亦名疏增上。如燈焰正生時。一切大地等法不礙此焰生。名疏增上。但取不障礙義邊。名增上緣。
問。因緣與緣起。二義同別。
答。古德云。因緣者。隨。俗差別。即。是因緣相望。顯無自性義。正是俗諦體也。緣。起者。順。性無分別
【現代漢語翻譯】 現代漢語譯本：如果存在一種法，它也必須具有實體。這句話是爲了排除所執著的虛假概念。具有強大作用和效能的法，被稱為勝義（paramārtha，究竟真實）。也就是說，有為法（saṃskṛta，有生滅變化的法）和無為法（asaṃskṛta，無生滅變化的法）都具有強大的作用和效能。這種效能並非指產生結果等作用，而是指不構成障礙的力量，能夠作用於其他法。這句話是爲了排除法自身的自體，從而顯示出它與之前的所緣緣（ālambana-pratyaya，對像緣）不同。『或順或違』，顯示了增上緣既能順也能違，能與後生的不同法構成緣，而不是與之前滅去的法構成緣。例如，在十因中，前九個是順增上緣，第十個是違增上緣，也是增上緣的緣故。
問：增上緣（adhipati-pratyaya，增上緣）根據順逆和有力無力，總共有幾種？
答：古老的解釋有四種。增上緣是爲了排除遍計所執性（parikalpita，虛妄分別的自性），它是一種無實體的法。必須是有實體的法，才能成為增上緣。也就是說，依他起性（paratantra，依他而起的自性）和圓成實性（pariniṣpanna，圓滿成就的自性）都是有實體的法，才能作為增上緣。如果是一種無實體的法，例如我法等，因為完全沒有實體，是從虛妄執著產生的，就不是增上緣。第一種是順增上緣，例如水土與青草等是順增上緣，六波羅蜜（ṣaṭ-pāramitā，六度）的行為與佛果是順增上緣，受取二支與五果種子是順增上緣。第二種是違增上緣，例如霜雹與青草構成違增上緣，又如智慧與迷惑構成違增上緣，即在一念之間，當智慧生起時，迷惑便會斷除。由此可知，一念之間存在兩種增上緣，一念正在與迷惑構成違增上，便與二空之理構成順增上。第三種是有力增上，也稱為親增上，例如五根（pañcendriyāṇi，眼耳鼻舌身五種感覺器官）發生五識（pañca vijñānāni，眼耳鼻舌身五種識）。第四種是無力增上，即這個人的五根，對於那個人的五識來說，是無力增上，也稱為疏增上。例如燈焰正在產生時，一切大地等法不阻礙此燈焰的產生，稱為疏增上。只是取其不障礙的意義，稱為增上緣。
問：因緣（hetu-pratyaya，因緣）與緣起（pratītyasamutpāda，緣起）這兩個詞的意義相同還是不同？
答：古德說，因緣是隨順世俗的差別，即是因緣相互觀望，顯示無自性的意義，正是俗諦（saṃvṛti-satya，世俗諦）的本體。緣起是順應自性，沒有分別。
【English Translation】 English version: If there is a dharma, it must also have substance. This statement excludes what is grasped by conceptual construction. That which has superior power and function is called paramārtha (ultimate truth). That is to say, both saṃskṛta (conditioned dharmas) and asaṃskṛta (unconditioned dharmas) have superior power and function. This function is not the function of producing results, but the power of not being an obstacle, capable of acting on other dharmas. This statement excludes the self-nature of the dharma itself, thus showing that it is different from the previous ālambana-pratyaya (object condition). 'Either conforming or opposing' shows that the adhipati-pratyaya (dominating condition) can both conform and oppose, and can form a condition with different dharmas that arise later, rather than with dharmas that have perished before. For example, in the ten causes, the first nine are conforming adhipati-pratyaya, and the tenth is an opposing adhipati-pratyaya, and is also the cause of the adhipati-pratyaya.
Question: According to conformity and opposition, and powerful and powerless, how many kinds of adhipati-pratyaya are there in total?
Answer: Ancient explanations have four kinds. The adhipati-pratyaya excludes the parikalpita (completely imputed nature), which is a dharma without substance. It must be a dharma with substance to be an adhipati-pratyaya. That is to say, both paratantra (dependent nature) and pariniṣpanna (perfected nature) are dharmas with substance, and can be adhipati-pratyaya. If it is a dharma without substance, such as self and dharma, because it has no substance at all, and arises from false attachment, it is not an adhipati-pratyaya. The first is conforming adhipati-pratyaya, such as water and soil with green grass, the practice of the six ṣaṭ-pāramitā (perfections) with the fruit of Buddhahood, and the acceptance of the two branches with the seeds of the five fruits. The second is opposing adhipati-pratyaya, such as frost and hail with green grass, and wisdom with delusion. That is, in one thought, when wisdom arises, delusion is cut off. From this, it can be known that there are two adhipati-pratyaya in one thought. One thought is opposing delusion, and conforming to the principle of the two emptinesses. The third is powerful adhipati-pratyaya, also called close adhipati-pratyaya, such as the five pañcendriyāṇi (sense faculties) arising the five pañca vijñānāni (consciousnesses). The fourth is powerless adhipati-pratyaya, that is, the five faculties of this person, in relation to the five consciousnesses of that person, are powerless adhipati-pratyaya, also called distant adhipati-pratyaya. For example, when the flame of a lamp is arising, all dharmas such as the earth do not hinder the arising of this flame, which is called distant adhipati-pratyaya. It only takes the meaning of non-obstruction, and is called adhipati-pratyaya.
Question: Are the meanings of hetu-pratyaya (cause condition) and pratītyasamutpāda (dependent origination) the same or different?
Answer: Ancient masters said that hetu-pratyaya follows the differences of the mundane, that is, the cause and condition look at each other, showing the meaning of no self-nature, which is precisely the substance of saṃvṛti-satya (conventional truth). Pratītyasamutpāda conforms to self-nature, without distinction.
。即。是相即相融。顯平等義。正。順第一義諦體也。
問。染凈諸法。有因有緣。因親緣疏。成其二義。緣義已顯。因理如何。廣略備陳。都有幾種。
答。經論共立。有六因十因。且六因者。一能作因。除自。余能作者。除自體外。餘一切法。不障有為法生。總名能作因。因是一切有為無為法。是體。體上有能作之用。能作即因。持業釋。持即任持。業即業用。因是體。能作是用。攝用歸體。名持業釋。二俱有因。俱有互為果。心。於心隨轉。俱時。而有。果與因俱。名俱有因。互為果者。有三。一四大種。互為俱有因。互為士用果。二如能相所相法。能相為因。所相為果。所相為因。能相為果。三心心所法。心王為因。心所為果。心所為因。心王為果。三同類因。即因似果。果似因。如染性五蘊中。色蘊能引色蘊。色蘊引餘四蘊。四蘊引色蘊。雖心色不同。同是染性故。四相應因。決定心心所。同依。即心王心所具五義。一同一所依根。二同一所緣境。三同一時。四同一事。五。同一行相。具足五義。名相應。相應之因。且如心所引起心王時。心王是相應法。是果。即勝。心所是因。即劣。依主釋也。五遍行因為同地染因。即十一遍使。遍行即因。遍行即十一遍使。是體上有遍行五部為因之用。持
【現代漢語翻譯】 現代漢語譯本：『即』是相即相融，彰顯平等之義，正順應第一義諦的本體。
問：染凈諸法，有因有緣，因親緣疏，成就其二義。緣義已明，因理如何？請廣略詳述，總共有幾種？
答：經論共同確立的有六因和十因。先說六因：一、能作因（除自），其餘能作者，除了自體之外，其餘一切法，不障礙有為法產生，總稱為能作因。因是一切有為無為法的本體，本體上有能作的作用，能作即是因，這是持業釋。持即任持，業即業用。因是本體，能作是用，攝用歸體，名為持業釋。二、俱有因，俱有互相為果。心，對於隨心而轉的事物，同時而有。果與因同時，名為俱有因。互相為果的有三種：一、四大種，互相為俱有因，互相為士用果。二、如能相所相法，能相為因，所相為果；所相為因，能相為果。三、心心所法，心王為因，心所為果；心所為因，心王為果。三、同類因，即因類似果，果類似因。如染性五蘊中，色蘊能引生色蘊，色蘊引生其餘四蘊，四蘊引生色蘊。雖然心色不同，但同是染性。四、相應因，決定心心所，同依。即心王心所具備五義：一、同一所依根；二、同一所緣境；三、同一時間；四、同一事；五、同一行相。具備五義，名為相應。相應之因，比如心所引起心王時，心王是相應法，是果，即勝；心所是因，即劣，這是依主釋。五、遍行因，為同地染因，即十一遍使。遍行即因，遍行即十一遍使，是本體上有遍行五部的因的作用，持業釋。
【English Translation】 English version: 'That' is the interpenetration and fusion, manifesting the meaning of equality, and rightly accords with the essence of the First Principle.
Question: Defiled and pure dharmas have causes and conditions, with causes being close and conditions being distant, thus fulfilling these two meanings. The meaning of conditions is already clear, but what about the principle of causes? Please explain in detail, both broadly and concisely. How many types are there in total?
Answer: Sutras and treatises commonly establish six causes and ten causes. First, the six causes: 1. The efficient cause (excluding itself). Apart from its own entity, all other dharmas that do not obstruct the arising of conditioned dharmas are collectively called the efficient cause. The cause is the essence of all conditioned and unconditioned dharmas, and this essence has the function of being efficient. Being efficient is the cause, which is a Karmadharaya compound. 'Holding' means sustaining, and 'action' means function. The cause is the essence, and being efficient is the function. Gathering the function back into the essence is called a Karmadharaya compound. 2. The co-existent cause: co-existents are mutual effects. The mind, in relation to what follows the mind, exists simultaneously. The effect and the cause are simultaneous, called the co-existent cause. There are three types of mutual effects: 1. The four great elements are mutual co-existent causes and mutual agent-effects. 2. Like the knower and the known, the knower is the cause, and the known is the effect; the known is the cause, and the knower is the effect. 3. Mental factors and the mind: the mind-king is the cause, and the mental factors are the effects; the mental factors are the cause, and the mind-king is the effect. 3. The cause of the same type: the cause is similar to the effect, and the effect is similar to the cause. For example, in the defiled five aggregates, the form aggregate can give rise to the form aggregate, the form aggregate gives rise to the other four aggregates, and the four aggregates give rise to the form aggregate. Although mind and form are different, they are both of a defiled nature. 4. The associated cause: determines that the mental factors and the mind rely on the same thing. That is, the mind-king and mental factors possess five meanings: 1. Relying on the same sense base; 2. Having the same object; 3. Being at the same time; 4. Being the same event; 5. Having the same aspect. Possessing these five meanings is called association. The associated cause, for example, when a mental factor gives rise to the mind-king, the mind-king is the associated dharma, which is the effect, and is superior; the mental factor is the cause, which is inferior. This is a Tatpurusha compound. 5. The pervasive cause: is the defiled cause of the same realm, that is, the eleven pervasive afflictions. Pervasive action is the cause, pervasive action is the eleven pervasive afflictions, which is the essence that has the function of the pervasive five aggregates as the cause, a Karmadharaya compound.
業釋也。六異熟因。有漏善不善業為異熟因。因通善惡。果唯無記。異熟即因。因即善不善業。是體上有異熟之用。持業釋也。十因者。瑜伽論云。五明中。諸佛語言名內明。云何內明。論云。顯示正因果相。謂有十種因。當知建立無顛倒因。攝一切因。或為雜染。或為清凈。或為世間彼彼稼穡等無記法轉。云何十因。一隨說因。謂一切法名為先。故想。想為先。故說。是名彼諸法隨說因。二觀待因。觀待此故。此為因故。于彼彼事若求若取。此名彼觀待因。如觀待手故。手為因故。有親待業。觀待足故。足為因故。有往來業。三牽引因。一切種子望后自果。名牽引因。四攝受因。除種子外所餘諸緣。名攝受因。五生起因。即諸種子望初自果。名生起因。六引發因。即初種子所生起果。望后種子所牽引果。名引發因。七定異因。種種異類。各別因緣。名定異因。八同事因。從隨說因。至定異因。如是諸因總攝為一。名同事因。九相違因。于所生法能障礙因。名相違因。十不相違因。此障礙因若闕若離。名不相違因。此一切因。二因所攝。一能生因。二方便因。當知此中牽引種子。生起種子。名能生因。所餘諸因。名方便因。當知此中若能生因。是名因緣。若方便因。是增上緣。若等無間緣及所緣緣。唯望一切心心法說
【現代漢語翻譯】 現代漢語譯本 業釋，即異熟因。六異熟因是指有漏的善業和不善業作為異熟因。因可以通於善和惡，而果則只有無記。異熟即是因，因即是善不善業，這是在本體上具有異熟的作用，屬於持業釋。 十因：瑜伽論中說，五明中，諸佛的語言稱為內明。什麼是內明？論中說，顯示正確的因果關係，即有十種因，應當知道這十種因建立了無顛倒的因。它涵蓋了一切因，或者爲了雜染，或者爲了清凈，或者爲了世間的各種稼穡等無記法運轉。什麼是十因？ 一、隨說因：一切法以名為先，所以想以名為先，所以說以名為先，這稱為諸法的隨說因。 二、觀待因：觀待於此，因此為因，對於各種事物若求若取，這稱為觀待因。例如觀待于手，所以手為因，有親待業；觀待于足，所以足為因，有往來業。 三、牽引因：一切種子對於其後的自果，稱為牽引因。 四、攝受因：除了種子之外，其餘所有的緣，稱為攝受因。 五、生起因：即諸種子對於最初的自果，稱為生起因。 六、引發因：即最初種子所生起的果，對於其後種子所牽引的果，稱為引發因。 七、定異因：種種不同的類別，各自不同的因緣，稱為定異因。 八、同事因：從隨說因到定異因，這些因總攝為一，稱為同事因。 九、相違因：對於所生之法能夠產生障礙的因，稱為相違因。 十、不相違因：如果障礙因缺失或離開，稱為不相違因。 這所有的因，可以被兩種因所涵蓋：一、能生因；二、方便因。應當知道，牽引種子和生起種子，稱為能生因；其餘的諸因，稱為方便因。應當知道，能生因是因緣，方便因是增上緣。等無間緣和所緣緣，只是針對一切心心法來說的。
【English Translation】 English version The explanation of 'karma' is also the explanation of 'Vipāka Hetu' (異熟因, Resultant Cause). The six Vipāka Hetus refer to wholesome and unwholesome karma with outflows as Vipāka Hetu. Cause can be related to both wholesome and unwholesome, while the result is only neutral. Vipāka is the cause, and the cause is wholesome and unwholesome karma. This means that the essence has the function of Vipāka. This is a Karmadhāraya compound. Ten Causes: In the Yogācārabhūmi-śāstra, among the five sciences, the language of the Buddhas is called Inner Science. What is Inner Science? The treatise says that it reveals the correct relationship between cause and effect, that is, there are ten kinds of causes. It should be known that these ten causes establish the non-inverted cause. It encompasses all causes, either for defilement, or for purification, or for the operation of neutral dharmas such as various crops in the world. What are the ten causes? 1. Anuvyākhyāna Hetu (隨說因, Cause of Following Explanation): All dharmas take name as primary, therefore thought takes name as primary, therefore speech takes name as primary. This is called the Anuvyākhyāna Hetu of all dharmas. 2. Upastambha Hetu (觀待因, Supporting Cause): Depending on this, and because this is the cause, if one seeks or takes various things, this is called Upastambha Hetu. For example, depending on the hand, therefore the hand is the cause, there is the karma of close attendance; depending on the foot, therefore the foot is the cause, there is the karma of coming and going. 3. Ākarṣaṇa Hetu (牽引因, Attracting Cause): All seeds in relation to their subsequent self-results are called Ākarṣaṇa Hetu. 4. Pariṣṭambhana Hetu (攝受因, Embracing Cause): All conditions other than the seed are called Pariṣṭambhana Hetu. 5. Utpādaka Hetu (生起因, Generating Cause): That is, all seeds in relation to their initial self-results are called Utpādaka Hetu. 6. Nirhāraka Hetu (引發因, Leading-forth Cause): That is, the result produced by the initial seed in relation to the result attracted by the subsequent seed is called Nirhāraka Hetu. 7. Niyata-vibhāga Hetu (定異因, Determining-difference Cause): Various different categories, each with different causes and conditions, are called Niyata-vibhāga Hetu. 8. Sahakāri Hetu (同事因, Co-operating Cause): From Anuvyākhyāna Hetu to Niyata-vibhāga Hetu, all these causes are collectively called Sahakāri Hetu. 9. Pratighāta Hetu (相違因, Obstructing Cause): The cause that can create obstacles to the dharma being produced is called Pratighāta Hetu. 10. Apratighāta Hetu (不相違因, Non-obstructing Cause): If the obstructing cause is missing or absent, it is called Apratighāta Hetu. All these causes can be encompassed by two causes: 1. Janaka Hetu (能生因, Producing Cause); 2. Upāya Hetu (方便因, Expedient Cause). It should be known that attracting seeds and generating seeds are called Janaka Hetu; all other causes are called Upāya Hetu. It should be known that Janaka Hetu is Hetupratyaya (因緣, Direct Cause), and Upāya Hetu is Adhipati Pratyaya (增上緣, Dominant Condition). Samanantara Pratyaya (等無間緣, Immediate Condition) and Alambana Pratyaya (所緣緣, Object-support Condition) are only discussed in relation to all mental states and mental factors.
。由彼一切心及心法。前生開導所攝受故。所緣境界所攝受故。方生方轉。是故當知。等無間緣及所緣緣。攝受因攝。
問。一心建立。已具因緣。因緣所感。必有其果。所以法華經。云。如是因。如是緣。如是果。如是報。其果有幾種。各依何處而得。
答。凡聖通論。略有五種。識論云。一者異熟果。謂有漏善及不善法。所招自。相續異熟生無記。釋云。有漏善者。簡無漏善。自相續者。簡他身及非情。若但言異熟。即六識中報。非真異熟攝。今為總攝彼。故言異熟生。然本識亦名異熟生。是無記故。此位稍長。至金剛心。頓通三乘無學。一真異熟。即第八識。二異熟生。即前六識。成本識亦名異熟生故。從自異熟種子而生起故。若前六識。從真異熟識生起故。亦名異熟生。是一分心心所。緣境。昧劣不明利。不熏解心種故。是無記性。異熟有四。一異時而熟。異。謂是別異。屬因。熟。謂成熟。是果。異因居過去。熟果即現在。故名異熟。二異性而熟。過去修異因。因五戒十戒等業。所招。天人總別報異熟果。若因十不善惡業。所招三塗不善總別報異熟果。總無記性。三異類而熟。造異類業。受異類生。五趣各別。四異聖而熟。謂異熟果。依分別二障種上。有趣生差別功用故。聖人已無。八識之中
【現代漢語翻譯】 現代漢語譯本：由於所有這些心和心法，被前世的開導所攝受，被所緣的境界所攝受，才得以產生和運轉。因此應當知道，等無間緣和所緣緣，都屬於攝受因的範疇。
問：如果說一個心念的建立，已經具備了因緣，那麼由因緣所感召的，必然會有其結果。所以《法華經》中說：『如是因，如是緣，如是果，如是報。』那麼，這個果有幾種？各自依據什麼而得到？
答：如果從凡夫和聖人共通的角度來說，大概有五種。在《識論》中說：『第一種是異熟果（Vipāka-phala），指的是有漏的善和不善之法，所招感的自身相續的異熟所生的無記。』解釋說：『有漏的善』，是爲了區別于無漏的善。『自身相續』，是爲了區別於他身和非情之物。如果只說『異熟』，那麼就是指六識中的果報，不屬於真正的異熟所攝。現在爲了總括這些，所以說『異熟生』。然而，阿賴耶識（Ālaya-vijñāna）也叫做異熟生，因為它本身是無記性的。這個階段比較長，直到金剛心（Vajra-citta），才能頓悟三乘的無學（Aśaikṣa），達到一真異熟，也就是第八識（第八識）。第二種是異熟生，也就是前六識。因為阿賴耶識也叫做異熟生，是從自身異熟的種子而生起的。如果說前六識，是從真異熟識生起的，也叫做異熟生。這是一種部分心和心所，緣境時昧劣不明利，不能熏習解脫的心種，所以是無記性。異熟有四種含義：一是異時而熟，『異』，指的是差別，屬於因；『熟』，指的是成熟，是果。異因存在於過去，熟果則存在於現在，所以叫做異熟。二是異性而熟，過去修習不同的因，比如五戒、十戒等的善業，所招感的天人總報和別報的異熟果。如果是因為十不善惡業，所招感的三塗（Apāya）不善總報和別報的異熟果，總體上是無記性。三是異類而熟，造作不同種類的業，就會感受不同種類的生命，五趣（Gati）各有差別。四是異聖而熟，指的是異熟果，依據分別二障（Dvi-āvaraṇa）的種子上，有去往不同趣生的差別功用。聖人已經沒有這些了。在八識之中
【English Translation】 English version: Because all these minds and mental factors are influenced by the guidance of previous lives and are influenced by the objects they perceive, they arise and function. Therefore, it should be known that the Equal and Immediate Condition (Samanantara-pratyaya) and the Object-Condition (Ālambana-pratyaya) both fall under the category of the Sustaining Cause (Samgraha-hetu).
Question: If the establishment of a single thought already possesses the causes and conditions, then what is induced by these causes and conditions must have its result. Therefore, the Lotus Sutra says: 'Such a cause, such a condition, such a result, such a retribution.' How many kinds of results are there? And upon what do they each depend?
Answer: Generally speaking, from the common perspective of ordinary beings and sages, there are roughly five kinds. In the Treatise on Consciousness-only (Vijñaptimātratāsiddhi), it says: 'The first is the Vipāka-phala (異熟果, Result of Retribution), which refers to the indeterminate (avyākṛta) result of maturation arising from the continuity of conditioned (sāsrava) wholesome and unwholesome dharmas.' The explanation says: 'Conditioned wholesome' is to distinguish it from unconditioned wholesome. 'Self-continuity' is to distinguish it from other bodies and non-sentient things. If we only say 'Vipāka', then it refers to the retribution in the six consciousnesses, which is not included in the true Vipāka. Now, in order to encompass these, we say 'Vipāka-ja (異熟生, Born of Retribution)'. However, the Ālaya-vijñāna (阿賴耶識, Storehouse Consciousness) is also called Vipāka-ja, because it is indeterminate in nature. This stage is relatively long, until the Vajra-citta (金剛心, Diamond Mind), one can suddenly realize the No-more-learning (Aśaikṣa) of the Three Vehicles (Triyāna), reaching the one true Vipāka, which is the eighth consciousness (第八識). The second is Vipāka-ja, which refers to the first six consciousnesses. Because the Ālaya-vijñāna is also called Vipāka-ja, it arises from its own Vipāka seeds. If we say that the first six consciousnesses arise from the true Vipāka consciousness, they are also called Vipāka-ja. This is a portion of mind and mental factors, which are dim and unclear when perceiving objects, and cannot cultivate the seeds of liberation, so they are indeterminate in nature. There are four meanings of Vipāka: First, maturing at a different time; 'different' refers to distinction, belonging to the cause; 'maturing' refers to ripening, which is the result. The different cause exists in the past, and the ripe result exists in the present, so it is called Vipāka. Second, maturing with a different nature; in the past, cultivating different causes, such as the wholesome karma of the Five Precepts (Pañca-śīla) and the Ten Precepts (Daśa-śīla), results in the Vipāka fruits of the general and specific retributions of gods and humans. If it is due to the unwholesome karma of the Ten Non-virtuous Actions, it results in the Vipāka fruits of the general and specific retributions of the three evil realms (Apāya), which are generally indeterminate in nature. Third, maturing with a different category; creating different kinds of karma leads to experiencing different kinds of lives, with each of the Five Destinies (Gati) being distinct. Fourth, maturing differently from the sages; it refers to the Vipāka fruit, which, based on the seeds of the Two Obstructions (Dvi-āvaraṇa) of discrimination, has the differential function of going to different destinies. Sages no longer have these. Among the eight consciousnesses
。唯第八具三義。一遍。簡前五識。二相續。簡第六。三業招。簡第七。二等流果者。等。謂平等。流。謂流類。等流不同。有二。一真等流。為善不善無記三性為因。所引同類果。故名等流果。如第八識中三性種子。各生三性現行果。果與因性同故。即心種子生心現行。色種子生色現行。有漏種生有漏現行。無漏種生無漏現行。名等流者。是流類義。二假等流者。前生令他命短。今生自身亦命短。是先殺業同類果故。依所招總報第八識有短長。名假等流。理實是增上果。但取殺他。令他命短。今生自命亦短。有相似義故。假名等流。實是善惡感無記果。三增上果者。增勝殊上。但除四果外。餘一切所得果者。皆是此增上緣果收。此增上果最廣。如四緣中增上緣。五見中邪見。不簡有漏無漏。有為無為。但有所得果。於前四果中所不攝。皆是增上果中收。此有二種。一與力增上果。如外器能受用順益義故。二不與力增上果。如他人金帛妻子等。復有二種。一順。如眼識得明緣。二違。如遇暗相等。四士用果者。謂諸作者。余諸器等成辦種種事業。名士用果。瑜伽論云。一類于現法中依止。隨一切工巧業處。起士夫用。所謂士農商賈。書算占卜等事。由此士夫之用。成辦諸稼穡財利等果。名士用果。
問。於八識
【現代漢語翻譯】 現代漢語譯本：唯有第八識具備三種含義：一是普遍性（遍），這與前五識不同；二是相續性（相續），這與第六識不同；三是業力招感（業招），這與第七識不同。二、等流果：『等』，指平等；『流』，指流類。等流果有所不同，分為兩種：一是真等流，以善、不善、無記三種性質為因，所產生的同類果，因此稱為等流果。例如，第八識中的三種性質的種子，各自產生三種性質的現行果。果與因的性質相同，即心種子產生心現行，色種子產生色現行，有漏種子產生有漏現行，無漏種子產生無漏現行。稱為『等流』，是流類之義。二是假等流，前世使他人壽命短促，今生自身也壽命短促，這是先前殺業的同類果報。依據所招感的總報，第八識有長短的差別，稱為假等流。實際上是增上果，只是取殺害他人，使他人壽命短促，今生自己壽命也短促，有相似的意義，所以假名為等流，實際上是善惡所感的無記果。三、增上果：增勝殊上，除了四種果（四果）之外，其餘一切所得的果，都是增上緣果所包含的。這種增上果最為廣泛，如同四緣中的增上緣。五見中的邪見，不區分有漏無漏，有為無為，只要是所得的果，在前四果中所不包括的，都包含在增上果中。這有兩種：一是與力增上果，如外在的器物能夠接受使用，順益於人。二是不與力增上果，如他人的金錢、絲綢、妻子等。又有兩種：一是順，如眼識得到光明之緣。二是違，如遇到黑暗等。四、士用果：指各種作者，以及各種器物等，成就種種事業，稱為士用果。《瑜伽師地論》說：『有一類人在現世中，依靠一切工巧業處，發起士夫之用，所謂士人、農人、商人、占卜等事。』由於士夫的作用，成就各種稼穡、財利等果，稱為士用果。 問：在第八識中，
【English Translation】 English version: Only the eighth consciousness possesses three meanings: first, pervasiveness (遍, bian), which distinguishes it from the first five consciousnesses; second, continuity (相續, xiangxu), which distinguishes it from the sixth consciousness; and third, karmic retribution (業招, yezhao), which distinguishes it from the seventh consciousness. Second, the result of equal flow (等流果, dengliuguo): 'Equal' (等, deng) refers to equality; 'flow' (流, liu) refers to categories. The results of equal flow differ and are divided into two types: first, true equal flow, which takes the three natures of good, unwholesome, and neutral as causes, producing results of the same category, hence the name 'result of equal flow.' For example, the seeds of the three natures in the eighth consciousness each produce manifest results of the three natures. The nature of the result is the same as the nature of the cause, that is, mind-seeds produce mind-manifestations, form-seeds produce form-manifestations, defiled seeds produce defiled manifestations, and undefiled seeds produce undefiled manifestations. Called 'equal flow' refers to the meaning of categories. Second, false equal flow, where shortening the life of others in a previous life results in a short life for oneself in this life. This is the result of the same category of previous killing karma. Based on the overall retribution received, the eighth consciousness has differences in length, called false equal flow. In reality, it is a dominant result (增上果, zengshangguo), only taking the act of killing others, causing their lives to be short, and resulting in one's own life being short in this life, having a similar meaning, so it is falsely named equal flow, but in reality, it is a neutral result caused by good and unwholesome actions. Third, the dominant result: increasing, excelling, and being superior. Except for the four results (四果, siguo), all other results obtained are included in this dominant condition result. This dominant result is the most extensive, like the dominant condition in the four conditions. Heretical views among the five views, not distinguishing between defiled and undefiled, conditioned and unconditioned, as long as the result obtained is not included in the previous four results, it is included in the dominant result. This has two types: first, the dominant result of giving strength, such as external objects being able to be received and used, benefiting people. Second, the dominant result of not giving strength, such as other people's money, silk, wives, etc. There are also two types: first, favorable, such as eye consciousness obtaining the condition of light. Second, unfavorable, such as encountering darkness, etc. Fourth, the result of effort (士用果, shiyongguo): refers to various creators, as well as various objects, etc., accomplishing various undertakings, called the result of effort. The Yogacarabhumi-sastra says: 'There are those who, in the present life, rely on all skillful activities, initiating the use of effort, such as scholars, farmers, merchants, diviners, and other matters.' Due to the function of effort, various harvests, profits, and other results are achieved, called the result of effort. Question: In the eighth consciousness,
中。一一識如何各具四果。
答。古釋云。且如眼識。從種生現。是等流果。眼根為所依故。名增上果。眼識作意警心。為士用果。或眼識能緣實色等。亦士用果。眼根是第八親相分故。亦異熟果。耳等四識。亦皆例此。若第六識種生現。是等流果。前念意根為能引。或能引前五識。故增上果。又能緣三世內外。境等用名士用果。能造當來總別報。名異熟果。約與異熟為因故。名異熟果。若第七識種生現等流果。前念第七與后念為所依。即增上果。內能緣第八見分為我。即士用果。能與真異熟識為所依故。名異熟果。若八識種生現。名等流。與第七為所依故。是增上果。能緣三境。及持種受熏。名士用果。當體是真異熟故。五離系果者。唯聖人。非凡夫得。瑜伽顯揚等論皆云。異生以世俗智。滅諸煩惱。不究竟故。非此果攝。唯識論云。離系果。謂無漏道斷障。證得無漏法故。若本智與真如合時。是離系果攝。若后得緣真如時。是士用果攝。
問。六因能感幾果。
答。六因總威五果。能作因。感增上果。相應俱有二因。得士用果。同類遍行二因。得等流果。異熟因。感異熟果。五離系果。以擇滅無為為體。體是無漏。能斷道之所證得名離系果。
問。相應俱有。二因何別。
答。相
【現代漢語翻譯】 現代漢語譯本 問：每一個識如何各自具備四種果？
答：古代的解釋說，比如眼識，從種子生出現行，這是等流果。眼根是眼識所依賴的，所以稱為增上果。眼識的作意能警覺內心，這是士用果。或者說，眼識能夠緣取實在的色等，這也是士用果。眼根是第八識親近的相分，所以也是異熟果。耳識等其他四識，都可以依此類推。如果第六識從種子生出現行，這是等流果。前一念的意根是能引發者，或者能引發前五識，所以是增上果。第六識又能緣取三世內外之境等，這種作用稱為士用果。第六識能造作當來的總報和別報，稱為異熟果。從與異熟果作為因的角度來說，也稱為異熟果。如果第七識從種子生出現行，這是等流果。前一念的第七識與后一念的第七識互為所依，這就是增上果。第七識在內能緣取第八識的見分作為『我』，這就是士用果。第七識能與真實的異熟識作為所依，所以稱為異熟果。如果第八識從種子生出現行，稱為等流果。第八識與第七識互為所依，所以是增上果。第八識能緣取三境，並且能執持種子、接受熏習，這稱為士用果。第八識的當體就是真實的異熟果。五種離系果，只有聖人才能得到，不是凡夫所能得到的。《瑜伽師地論》、《顯揚聖教論》等都說，異生用世俗的智慧來滅除各種煩惱，並不究竟，所以不屬於離系果的範疇。《唯識論》說，離系果是指用無漏道斷除障礙，證得無漏法。如果根本智與真如合一時，屬於離系果的範疇。如果后得智緣取真如時，屬於士用果的範疇。
問：六因能感得幾種果？
答：六因總共能感得五種果。能作因能感得增上果。相應因和俱有因能得到士用果。同類因和遍行因能得到等流果。異熟因能感得異熟果。五種離系果，以擇滅無為為體。擇滅無為的體是無漏的，能被斷道的智慧所證得，稱為離系果。
問：相應因和俱有因有什麼區別？
答：相
【English Translation】 English version Question: How does each of the individual consciousnesses (識, shí) possess the four types of results (果, guǒ)?
Answer: Ancient commentaries explain that, for example, the eye-consciousness (眼識, yǎn shí), arising from its seed (種, zhǒng) into manifestation (現, xiàn), is the result of equal flow (等流果, děng liú guǒ). The eye-faculty (眼根, yǎn gēn) serves as its support, hence it is called the result of augmentation (增上果, zēng shàng guǒ). The attention (作意, zuò yì) of the eye-consciousness alerts the mind, which is the result of effort (士用果, shì yòng guǒ). Alternatively, the eye-consciousness can cognize actual forms (色, sè) and so on, which is also the result of effort. The eye-faculty is the eighth consciousness's (第八識, dì bā shí) close aspect (相分, xiàng fēn), hence it is also the result of different maturation (異熟果, yì shú guǒ). The other four consciousnesses, such as ear-consciousness (耳識, ěr shí), follow this pattern. If the sixth consciousness (第六識, dì liù shí) arises from its seed into manifestation, it is the result of equal flow. The previous moment's mind-root (意根, yì gēn) is the cause that brings it forth, or it can bring forth the preceding five consciousnesses, hence it is the result of augmentation. Furthermore, it can cognize the internal and external realms (境, jìng) of the three times (三世, sān shì), and this function is called the result of effort. It can create the future general retribution (總報, zǒng bào) and specific retribution (別報, bié bào), called the result of different maturation. In terms of being the cause for the result of different maturation, it is also called the result of different maturation. If the seventh consciousness (第七識, dì qī shí) arises from its seed into manifestation, it is the result of equal flow. The previous moment's seventh consciousness and the subsequent moment's seventh consciousness serve as each other's support, which is the result of augmentation. Internally, it can cognize the eighth consciousness's seeing-aspect (見分, jiàn fēn) as 'I' (我, wǒ), which is the result of effort. It can serve as the support for the true result of different maturation consciousness (真異熟識, zhēn yì shú shí), hence it is called the result of different maturation. If the eighth consciousness arises from its seed into manifestation, it is called the result of equal flow. The eighth consciousness and the seventh consciousness serve as each other's support, so it is the result of augmentation. It can cognize the three realms (三境, sān jìng), and it can hold seeds and receive熏習 (xūn xí, influence), which is called the result of effort. Its very essence is the true result of different maturation. The five results of separation (五離系果, wǔ lí xì guǒ) can only be attained by sages (聖人, shèng rén), not by ordinary beings (凡夫, fán fū). The Yogācārabhūmi-śāstra (瑜伽師地論, Yújiāshī dìlùn), Abhidharmasamuccaya (顯揚聖教論, Xiǎnyáng shèngjiào lùn), and other treatises all state that ordinary beings use worldly wisdom (世俗智, shì sú zhì) to extinguish various afflictions (煩惱, fán nǎo), but this is not ultimate, so it is not included in the category of the result of separation. The Vijñaptimātratāsiddhi-śāstra (唯識論, Wéishì lùn) states that the result of separation refers to the attainment of unconditioned (無漏, wú lòu) dharma (法, fǎ) by severing obstacles with the unconditioned path (無漏道, wú lòu dào). If the fundamental wisdom (本智, běn zhì) unites with Suchness (真如, zhēn rú), it belongs to the category of the result of separation. If the subsequent wisdom (后得智, hòu dé zhì) cognizes Suchness, it belongs to the category of the result of effort.
Question: How many results can the six causes (六因, liù yīn) produce?
Answer: The six causes can collectively produce five results. The causal efficiency (能作因, néng zuò yīn) can produce the result of augmentation. The co-existing cause (相應因, xiāng yìng yīn) and the concurrent cause (俱有因, jù yǒu yīn) can produce the result of effort. The cause of the same type (同類因, tóng lèi yīn) and the pervasive cause (遍行因, biàn xíng yīn) can produce the result of equal flow. The cause of different maturation (異熟因, yì shú yīn) can produce the result of different maturation. The five results of separation take cessation through discrimination (擇滅, zé miè) as their substance. The substance of cessation through discrimination is unconditioned, and it is attained by the wisdom of the path of severance, called the result of separation.
Question: What is the difference between the co-existing cause and the concurrent cause?
Answer: The co-
應唯心心所法。俱有。即通色通心。得士用果者。緣二種因。各于所得果。有士伕力用。名同體別。
問。同類遍行。二因何別。
答。同類。遍三性。通有漏無漏。遍行。唯染污別也。二種因所得之果。皆似於因。名等流果也。夫四緣六因十因五果者。收盡凡聖之道。能成教法之門。闕之則一法不圓。昧之則終為外道。且四緣者。因緣。則于有為之門。親辦自果。無問則為開導之義。萬有咸生。所緣則具慮托而方成。約親疏而俱立。增上。則有勝勢力。不障他緣。六因者。能作因。則業用成辦。俱有因。則更互同時。同類因。初后相似。相應因。則決定一緣。遍行因。則同其染類。異熟因。則成熟後果。十因者。隨說因。為諸法先導之門。觀待因。了現得作用之事。牽引因。則令成自果。攝受因。則能攝萬緣。生起因。令萬類能生。引發因。使諸果成辦。定異因。則種類各別。同事因。則體總一如。相違因。能起障礙之門。不違因。隨順。緣生之理。五果者。異熟果。則因生果熟。異時而成。等流。則因果性同。流類無濫。增上。則力用殊勝。能助他緣。士用。則功業所成。能獲財利。離系。則斷障證真。超諸漏縛。總攝如上。因緣。報成五果。咸歸真異熟第八識中。斯異熟果門。于異時而熟。若起一
【現代漢語翻譯】 現代漢語譯本：應唯心心所法（Citta-caitta dharmas，心和心所的法），俱有（俱時存在）。即通色（Rūpa，物質）通心（Citta，心）。得士用果（Puruṣakāra-phala，士夫作用果）者，緣二種因，各于所得果，有士伕力用，名同體別。
問：同類因（Sabhāga-hetu，同類因）和遍行因（Sarvatraga-hetu，遍行因）有何區別？
答：同類因，遍三性（善、惡、無記），通有漏（Sāsrava，有煩惱）無漏（Anāsrava，無煩惱）。遍行因，唯染污別也。二種因所得之果，皆似於因，名等流果（Niṣyanda-phala，等流果）也。夫四緣（catvāraḥ pratyayāḥ，四緣）、六因（ṣaṭ hetavaḥ，六因）、十因（daśa hetavaḥ，十因）、五果（pañca phalāni，五果）者，收盡凡聖之道，能成教法之門。闕之則一法不圓，昧之則終為外道。且四緣者，因緣（Hetu-pratyaya，因緣），則于有為（Saṃskṛta，有為）之門，親辦自果。無間緣（Samanantara-pratyaya，無間緣），則為開導之義，萬有咸生。所緣緣（Ālambana-pratyaya，所緣緣），則具慮托而方成，約親疏而俱立。增上緣（Adhipati-pratyaya，增上緣），則有勝勢力，不障他緣。六因者，能作因（Kāraṇa-hetu，能作因），則業用成辦。俱有因（Sahabhū-hetu，俱有因），則更互同時。同類因（Sabhāga-hetu，同類因），初后相似。相應因（Saṃprayuktaka-hetu，相應因），則決定一緣。遍行因（Sarvatraga-hetu，遍行因），則同其染類。異熟因（Vipāka-hetu，異熟因），則成熟後果。十因者，隨說因，為諸法先導之門。觀待因，了現得作用之事。牽引因，則令成自果。攝受因，則能攝萬緣。生起因，令萬類能生。引發因，使諸果成辦。定異因，則種類各別。同事因，則體總一如。相違因，能起障礙之門。不違因，隨順緣生之理。五果者，異熟果（Vipāka-phala，異熟果），則因生果熟，異時而成。等流果（Niṣyanda-phala，等流果），則因果性同，流類無濫。增上果（Adhipati-phala，增上果），則力用殊勝，能助他緣。士用果（Puruṣakāra-phala，士夫作用果），則功業所成，能獲財利。離系果（Visamyoga-phala，離系果），則斷障證真，超諸漏縛。總攝如上，因緣報成五果，咸歸真異熟第八識（Ālayavijñāna，阿賴耶識）中。斯異熟果門，于異時而熟。若起一
【English Translation】 English version: They should be the Citta-caitta dharmas (mind and mental factors), existing simultaneously. That is, they pervade both Rūpa (form/matter) and Citta (mind). Those who attain the Puruṣakāra-phala (fruit of effort) rely on two kinds of causes, each having the power of effort in the fruit obtained, with the name being the same but the substance different.
Question: What is the difference between Sabhāga-hetu (cause of similarity) and Sarvatraga-hetu (pervasive cause)?
Answer: Sabhāga-hetu (cause of similarity) pervades the three natures (wholesome, unwholesome, and neutral), encompassing both Sāsrava (with outflows/afflictions) and Anāsrava (without outflows/afflictions). Sarvatraga-hetu (pervasive cause) is distinctively only defiled. The fruits obtained from these two kinds of causes are similar to the causes, and are called Niṣyanda-phala (result of outflow). The four conditions (catvāraḥ pratyayāḥ), six causes (ṣaṭ hetavaḥ), ten causes (daśa hetavaḥ), and five fruits (pañca phalāni) encompass the paths of both ordinary beings and sages, and can accomplish the gate of the teachings. Lacking them, a single dharma is incomplete; being ignorant of them, one ultimately becomes a heretic. The four conditions are: Hetu-pratyaya (causal condition), which directly accomplishes its own fruit in the realm of the conditioned (Saṃskṛta). Samanantara-pratyaya (immediately preceding condition), which has the meaning of opening and guiding, from which all things arise. Ālambana-pratyaya (object condition), which is formed through consideration and reliance, established in terms of closeness and distance. Adhipati-pratyaya (dominant condition), which has superior power and does not obstruct other conditions. The six causes are: Kāraṇa-hetu (efficient cause), which accomplishes the function of karma. Sahabhū-hetu (co-existent cause), which is mutually simultaneous. Sabhāga-hetu (cause of similarity), which is similar from beginning to end. Saṃprayuktaka-hetu (associated cause), which is definitely of one condition. Sarvatraga-hetu (pervasive cause), which is of the same defiled kind. Vipāka-hetu (cause of maturation), which matures into a subsequent fruit. The ten causes are: the cause that accords with speech, which is the leading gate for all dharmas; the cause of observation, which understands the affairs of present attainment; the attracting cause, which causes the accomplishment of its own fruit; the receiving cause, which can receive all conditions; the arising cause, which causes all kinds to arise; the inducing cause, which causes all fruits to be accomplished; the determining cause, which differentiates kinds; the cause of the same affair, which has a body that is entirely one; the conflicting cause, which can give rise to the gate of obstacles; the non-conflicting cause, which accords with the principle of conditioned arising. The five fruits are: Vipāka-phala (fruit of maturation), where the cause gives rise to the fruit, maturing at a different time. Niṣyanda-phala (fruit of outflow), where the nature of the cause and fruit are the same, and the flow and kind are not confused. Adhipati-phala (fruit of dominance), where the power and function are superior and can assist other conditions. Puruṣakāra-phala (fruit of effort), where accomplishments are achieved and wealth and benefit can be obtained. Visamyoga-phala (fruit of separation), where obstacles are severed, truth is realized, and all bonds of outflows are transcended. In summary, the above causes and conditions result in the five fruits, all returning to the true Vipāka (result of maturation) in the eighth consciousness, Ālayavijñāna (store consciousness). This gate of Vipāka-phala (fruit of maturation) matures at a different time. If one arises
念善。如將甜種子下於肥田內。或生一念惡。似植苦種子下向瘦田中。以水土因緣時節際會。則抽芽布葉次第而生。華髮果成積漸而熟。此染凈種子。異熟亦然。若作善因。下人天之樂種。或興惡行。生四趣之惡田。靡起善惡因。終無苦樂報。不下粗好種。豈有華果生。故知因果相酬。唯識變定。如鏡現像。似影隨形。無有影而不隨形。無有鏡而不現像。斯則無有作而不受報。無有果而不酬因。法爾如然。世所共悉。唯有不作者。業果定難羈。但了一心宗。者緣皆頓息。是以了唯識理。無所用心。終不妄興三界業果。以唯識變定故。懼業之人方能信受。如前定錄云。昔韓公滉之在中書也。嘗召一吏。不時而至。怒將鞭之。吏曰。某別有所屬。不得遽至。晉公曰。宰相之吏。更屬何人。吏曰。某不幸。兼屬陰官。晉公以為不誠。怒曰。既屬陰司。有何所主。吏曰。某所主。三品已上食料。晉公曰。若然。某明日當以何食。吏曰。此雖細事。不可顯言。乞疏於紙。過後為驗。乃如之。而系其吏。明旦遽有詔命。既對。適遇。太官進食。糕糜一器。上以其半賜晉公。晉公食之美。又以賜之。既退而腹脹。歸於私第。召醫視之。曰。食物所壅。宜服少橘皮湯。至夜可飲漿水。明旦疾愈。思前吏言。召之。視其書云。明晨。相公
【現代漢語翻譯】 現代漢語譯本 念善。好比將甜美的種子播撒在肥沃的田地裡。如果生起一個惡念，就好比將苦澀的種子種植在貧瘠的田中。憑藉水土的因緣和時節的際會，它就會抽芽、生長枝葉，次第而生。開花結果，逐漸成熟。這種染污和清凈的種子，其果報也是如此。如果造作善因，就種下人天享樂的種子；如果興起惡行，就在四惡趣的惡田中生長。沒有發起善惡之因，終究不會有苦樂的果報。不播下粗劣或美好的種子，哪裡會有花果的產生呢？所以要知道因果相互酬報，唯有『識』的變化是確定的。如同鏡子顯現影像，好比影子跟隨形體。沒有不跟隨形體的影子，沒有不顯現影像的鏡子。因此，沒有造作而不承受果報的，沒有果報而不酬償原因的。這是法爾如是，世間所共知的道理。只有不造作者，業果才難以束縛。只要明瞭一心之宗，所有的因緣都會頓時止息。因此，明瞭唯識的道理，就不會妄加用心，終究不會胡亂興起三界的業果。因為唯識的變化是確定的，所以畏懼業報的人才能信受。如同《前定錄》所記載的：昔日韓公滉（人名）在中書省任職時，曾經召見一位小吏，小吏沒有及時趕到。韓公滉生氣地要鞭打他。小吏說：『我另有所屬，不能立刻趕到。』韓公滉說：『宰相的屬吏，還隸屬於什麼人？』小吏說：『我不幸，還兼屬陰間的官職。』韓公滉認為他不誠實，生氣地說：『既然隸屬於陰司，主管什麼？』小吏說：『我所主管的是三品以上官員的食料。』韓公滉說：『如果是這樣，我明天應當吃什麼？』小吏說：『這雖然是小事，但不可公開說，請寫在紙上，過後驗證。』韓公滉就照做了，並拘禁了那個小吏。第二天早上，忽然有詔命下達。韓公滉入朝，正趕上太官進獻食物，是一器糕糜。皇上將一半賜給韓公滉。韓公滉覺得味道很好，又全部吃掉了。退朝後，韓公滉感到腹脹，回到私宅，召請醫生診視，醫生說：『食物淤積，應該服用少量橘皮湯，晚上可以喝米湯。』第二天早上，韓公滉的病就好了。他想起之前小吏說的話，就召見了他，檢視他寫的紙條，上面寫著：『明天早上，相公（對韓公滉的尊稱）』
【English Translation】 English version Consider goodness. It is like planting sweet seeds in fertile soil. If a single evil thought arises, it is like planting bitter seeds in barren soil. With the conditions of water, soil, and the right season, it will sprout, grow leaves, and develop in sequence. Blossoming and bearing fruit, gradually ripening. The maturation of these defiled and pure seeds is also the same. If you create good causes, you plant the seeds of happiness in the realms of humans and gods. If you engage in evil actions, you grow in the evil fields of the four lower realms. Without initiating good or evil causes, there will ultimately be no rewards of suffering or happiness. If you don't plant coarse or fine seeds, how can flowers and fruits grow? Therefore, know that the reciprocal reward of cause and effect is determined only by the transformation of consciousness (Vijnana). It is like a mirror reflecting images, like a shadow following a form. There is no shadow that does not follow a form, no mirror that does not reflect images. Thus, there is no action without receiving its consequence, no result without repaying its cause. This is the natural order, universally known in the world. Only those who do not act can hardly be bound by the karmic consequences. As long as one understands the essence of the One Mind, all conditions will cease immediately. Therefore, understanding the principle of Vijnana-matra (唯識, Consciousness-only), one will not use the mind recklessly and will ultimately not arbitrarily create the karmic consequences of the Three Realms. Because the transformation of Vijnana is definite, only those who fear karmic retribution can believe and accept it. As recorded in the 'Predestined Records': In the past, when Han Gong Huang (韓公滉, a person's name) was serving in the Central Secretariat, he once summoned a clerk, who did not arrive promptly. Han Gong Huang was angry and was about to whip him. The clerk said, 'I belong to another department and could not come immediately.' Han Gong Huang said, 'A clerk of the Prime Minister, to whom else do you belong?' The clerk said, 'Unfortunately, I also belong to the underworld.' Han Gong Huang thought he was being dishonest and angrily said, 'Since you belong to the underworld, what do you oversee?' The clerk said, 'I oversee the food rations of officials of the third rank and above.' Han Gong Huang said, 'If that is the case, what shall I eat tomorrow?' The clerk said, 'Although this is a small matter, it cannot be said openly. Please write it on paper, and it will be verified later.' Han Gong Huang did as he was asked and detained the clerk. The next morning, an imperial decree arrived suddenly. When Han Gong Huang attended court, it happened that the imperial chef presented food, a bowl of rice porridge. The emperor gave half of it to Han Gong Huang. Han Gong Huang found it delicious and ate it all. After leaving the court, Han Gong Huang felt bloated and returned to his private residence. He summoned a doctor, who said, 'The food is congested. You should take a small amount of tangerine peel soup, and you can drink rice water at night.' The next morning, Han Gong Huang's illness was cured. He remembered what the clerk had said earlier, so he summoned him and looked at the note he had written, which said: 'Tomorrow morning, Your Excellency (相公, a respectful title for Han Gong Huang)'
只食一饤半糕糜。橘皮湯一碗漿水一甌。則皆如其言。公固復問。人間之食皆有籍耶。答曰。三品已上。日支。五品已上。有權者。旬支。無則月支。凡六品至一命。皆季支。其不食祿者。年支耳。故知飲啄有分。豐儉無差。所謂玉食錦袍。鶉衣藜藿。席門金屋。千駟一瓢。皆因最初一念而造。心跡才現。果報難逃。以過去善惡為因。現今苦樂為果。絲毫匪濫。孰能免之。猶響之應聲。影之隨形。此必然之理也。唯除悟道。定力所排。若處世幻之中。焉有能脫之者。所以經偈云。假使百千劫。所作業不忘。因緣會遇時。果報還自受。所以財命論云。貧者無立錐之地。刀彝則田逾萬頃。餓者無擔石之儲。李衡則木號千奴。故史記。楚相孫叔敖。盡忠於國。及身死。其子貧無立錐之地。漢書云。刀彝。歷官尚書郎。不隨德行。種植為務。有田萬頃。奴婢千人。魏志云。華歆。效官。清貧。家無擔石之儲。晉書云。李衡植橘千株。號為木奴千頭。又不但貧富唯識變定。壽命亦然。以先心所作慈殺之因。今定受后報修短之果。非干今身善惡之行。故云。無禮必斃。跖何事而獨壽。行善則吉。托何事而早終。如莊子云。盜跖。從卒九千。橫行天下。侵暴諸侯。而其壽考。論語疏云。項托七歲為孔子之師。而少夭焉。
宗鏡
【現代漢語翻譯】 現代漢語譯本： 只吃一小塊半塊的糕點粥。喝一碗橘皮湯，一小罐漿水，都如他所說。我於是又問：『人間的食物都有定額嗎？』回答說：『三品以上的官員，每日供給。五品以上的官員，有權勢的，每十日供給。沒有權勢的，每月供給。凡是六品到一命的官員，都是每季度供給。那些不吃俸祿的人，每年供給一次。』所以知道飲食多少都有定數，豐盛或簡樸沒有差別。所謂吃珍貴食物，穿華麗衣服，或者穿粗布衣，吃野菜粗糧，住在簡陋的茅屋，或者住在豪華的宮殿，擁有千輛馬車，或者只有一個水瓢，都是因為最初的一念而造成的。心念和行為才一顯現，果報就難以逃脫。以過去所做的善惡為因，現在承受的苦樂為果，絲毫不會錯亂，誰能夠免除呢？就像回聲應和聲音，影子跟隨形體，這是必然的道理。除非是領悟了真道，用禪定之力排除，如果身處世俗的虛幻之中，哪裡有能夠脫離的呢？所以經書中的偈語說：『假使經過百千劫，所造的業不會忘記。因緣際會的時候，果報還是要自己承受。』所以《財命論》說：『貧窮的人沒有立錐之地，刀彝（人名）卻有超過萬頃的田地。飢餓的人沒有一擔一石的糧食儲備，李衡（人名）卻有成千上萬的橘樹，被稱為木奴。』所以《史記》記載，楚國的宰相孫叔敖（人名），盡忠於國家，等到他死後，他的兒子貧窮得沒有立錐之地。《漢書》記載，刀彝，歷任尚書郎，不注重德行，只以種植為事業，擁有田地萬頃，奴婢千人。《魏志》記載，華歆（人名），做官清廉貧窮，家中沒有一擔一石的糧食儲備。《晉書》記載，李衡種植橘樹千株，稱為木奴千頭。而且不只是貧富由意識變化決定，壽命也是這樣。以先前心中所做的慈悲或殺戮為因，現在必定承受壽命長短的果報，不是因為今生的善惡行為。所以說：『無禮的人必定早死，盜跖（人名）做了那麼多壞事為什麼反而長壽？行善的人則吉祥，項托（人名）做了那麼多好事為什麼反而早死？』如同《莊子》所說，盜跖，率領九千部下，橫行天下，侵犯欺壓諸侯，但是他卻很長壽。《論語疏》說，項托七歲就做了孔子（人名）的老師，但是卻很早就夭折了。
《宗鏡》
【English Translation】 English version: He only ate one small portion and a half of rice cake porridge. He drank a bowl of tangerine peel soup and a small jar of thin rice water, just as he had said. I then asked, 'Are the food provisions for people in this world predetermined?' He replied, 'For officials of the third rank and above, provisions are supplied daily. For officials of the fifth rank and above, those with power receive provisions every ten days. Those without power receive them monthly. All officials from the sixth rank to the first rank receive provisions quarterly. Those who do not receive official salaries receive provisions annually.' Therefore, it is known that the amount of food and drink is predetermined, and there is no difference between abundance and simplicity. The so-called eating precious foods and wearing luxurious clothes, or wearing coarse cloth and eating wild vegetables and coarse grains, living in a simple thatched hut or living in a luxurious palace, owning a thousand chariots or having only a single gourd, are all caused by the initial thought. As soon as the thought and action appear, the consequences are difficult to escape. The good and evil deeds done in the past are the cause, and the suffering and happiness experienced in the present are the result. There will be no mistakes, and who can avoid it? It is like an echo responding to a sound, or a shadow following a form; this is an inevitable principle. Unless one has realized the truth and uses the power of meditation to dispel it, how can one escape if one is in the illusion of the world? Therefore, the verse in the scriptures says: 'Even if hundreds of thousands of kalpas pass, the karma created will not be forgotten. When the conditions meet, the consequences will still be borne by oneself.' Therefore, the 'Treatise on Wealth and Destiny' says: 'The poor have no land to stand on, but Dao Yi (name of a person) has more than ten thousand acres of land. The hungry have no storage of dan or shi of grain, but Li Heng (name of a person) has thousands of orange trees, called wooden slaves.' Therefore, the 'Records of the Grand Historian' records that Sun Shu'ao (name of a person), the prime minister of Chu, was loyal to the country, but after his death, his son was so poor that he had no land to stand on. The 'Book of Han' records that Dao Yi, who served as a court gentleman, did not focus on virtue but only on planting, owning ten thousand acres of land and thousands of slaves. The 'Records of Wei' records that Hua Xin (name of a person), who served as an official, was honest and poor, and his family had no storage of dan or shi of grain. The 'Book of Jin' records that Li Heng planted a thousand orange trees, called thousands of wooden slaves. Moreover, it is not only wealth and poverty that are determined by the transformation of consciousness, but also lifespan. The cause of compassion or killing created in the past will inevitably result in the consequences of a long or short life, not because of the good or evil deeds in this life. Therefore, it is said: 'Those who are impolite will surely die early, so why did Zhi (name of a person), who was a robber, live so long? Those who do good will be blessed, so why did Xiang Tuo (name of a person), who did so much good, die so early?' As Zhuangzi said, Zhi, leading nine thousand subordinates, roamed the world, invading and oppressing the feudal lords, but he lived a long life. The 'Commentary on the Analects' says that Xiang Tuo became Confucius' (name of a person) teacher at the age of seven, but he died young.
Zong Jing (Title of the text)
錄卷第七十一
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第七十二
慧日永明寺主智覺禪師延壽集
夫對登地大士。天鼓演無依印之法門。破外道邪倫。教主述有因緣之正道。既立因依之處。須憑開析之門。未審依處當有幾種。
答。廣有十五依處。略有三依。旦十五依處者。一語依處。二領受依處。三習氣依處。四有潤依處。五無間滅依處。六境界依處。七根依處。八作用依處。九士用依處。十真實見依處。十一隨順依處。十二善功能依處。十三和合依處。十四障礙依處。十五不障礙依處。百法鈔。與十五依處配十因。一語依處者。即以法名想三為語因。所言法者。即一切法。為有此所詮諸法故。便能令諸有情內心起想。想像此等所詮諸法已。次方安立其名。內心安立名。後方能發語。即法名想三為先。是能起。方起得所起之語。即語依處。立隨說因。二領受依處者。領謂頌納。受通五受。五受皆以領納為性。即領受依處。立觀待因。觀者。對義。待者。藉義。即能所相對藉以立其因。三習氣依處者。所謂內外一種子。未來熟位。未經被潤已前。此名習氣依處。即依此未潤種上。立。為牽引因。且內種者。如第八識中有
【現代漢語翻譯】 現代漢語譯本
宗鏡錄卷第七十一
戊申年分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第七十二
慧日永明寺主智覺禪師延壽集
若要對登地大士（已經證悟菩薩果位的大菩薩）說法，天鼓（比喻自然而然的佛法之音）會宣演出無所依賴的『無依印』法門。爲了破除外道的邪說謬論，教主（佛陀）闡述具有因緣關係的『有因緣』正道。既然已經確立了因緣所依之處，就必須憑藉開解分析的途徑。請問，這所依之處應當有幾種？ 回答：廣泛來說，有十五種所依之處；簡略來說，有三種所依之處。這十五種所依之處是：一、語依處，二、領受依處，三、習氣依處，四、有潤依處，五、無間滅依處，六、境界依處，七、根依處，八、作用依處，九、士用依處，十、真實見依處，十一、隨順依處，十二、善功能依處，十三、和合依處，十四、障礙依處，十五、不障礙依處。《百法鈔》將這十五種所依之處與十因相配。一、語依處，就是以法、名、想這三者作為語因。所說的『法』，就是指一切法。因為有了這些所要詮釋的諸法，才能使有情眾生內心生起想像。在想像這些所要詮釋的諸法之後，才能安立名稱。內心安立名稱之後，才能發出語言。因此，法、名、想這三者是先決條件，是能生起者，然後才能生起所要表達的語言，這就是語依處，立為隨說因。二、領受依處，『領』是領納，『受』通於五受（苦受、樂受、憂受、喜受、舍受）。五受都以領納為特性，這就是領受依處，立為觀待因。『觀』是對義，『待』是憑藉義，即能所相對，憑藉以成立其因。三、習氣依處，就是指內外一切種子，在未來成熟之前，未經滋潤的狀態。這稱為習氣依處，即依據這未滋潤的種子上，立為牽引因。例如，內在的種子，如第八識（阿賴耶識）中的
【English Translation】 English version
Record Scroll Seventy-first
Engraved by the Grand Sutra Supervising Office in the Year of Wu-shen Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Scroll Seventy-second
Compiled by Chan Master Zhi Jue Yan Shou, Abbot of Hui Ri Yong Ming Temple
When addressing the great Bodhisattvas who have attained the Ground (Deng Di Da Shi) (Bodhisattvas who have realized the Bodhisattva path), the heavenly drum (Tian Gu) (a metaphor for the natural sound of the Dharma) will expound the Dharma of 'No-Reliance Seal' (Wu Yi Yin), which is free from any dependence. To refute the heretical theories of external paths, the Teacher (Jiao Zhu) (Buddha) elucidates the correct path of 'Causation' (You Yin Yuan), which is based on causes and conditions. Since the place of reliance on causes and conditions has been established, the means of analysis and explanation must be relied upon. I wonder, how many kinds of places of reliance should there be? Answer: Broadly speaking, there are fifteen places of reliance; briefly speaking, there are three places of reliance. The fifteen places of reliance are: 1. Speech Reliance (Yu Yi Chu), 2. Reception Reliance (Ling Shou Yi Chu), 3. Habitual Energy Reliance (Xi Qi Yi Chu), 4. Conditioned Reliance (You Run Yi Chu), 5. Uninterrupted Cessation Reliance (Wu Jian Mie Yi Chu), 6. Realm Reliance (Jing Jie Yi Chu), 7. Root Reliance (Gen Yi Chu), 8. Function Reliance (Zuo Yong Yi Chu), 9. Agent Reliance (Shi Yong Yi Chu), 10. True View Reliance (Zhen Shi Jian Yi Chu), 11. Conformity Reliance (Sui Shun Yi Chu), 12. Good Function Reliance (Shan Gong Neng Yi Chu), 13. Combination Reliance (He He Yi Chu), 14. Obstruction Reliance (Zhang Ai Yi Chu), 15. Non-Obstruction Reliance (Bu Zhang Ai Yi Chu). The 'Hundred Dharmas Treatise' (Bai Fa Chao) matches these fifteen places of reliance with the ten causes. 1. Speech Reliance: It takes Dharma (Fa), Name (Ming), and Thought (Xiang) as the cause of speech. The 'Dharma' refers to all dharmas. Because there are these dharmas to be explained, sentient beings can generate thoughts in their minds. After imagining these dharmas to be explained, they can then establish names. After establishing names in their minds, they can then utter speech. Therefore, Dharma, Name, and Thought are the prerequisites, the generators, and then the speech to be expressed can arise. This is Speech Reliance, established as the 'Following-Speech Cause' (Sui Shuo Yin). 2. Reception Reliance: 'Reception' means acceptance. 'Feeling' (Shou) encompasses the five feelings (suffering, pleasure, sorrow, joy, and indifference). All five feelings have acceptance as their nature. This is Reception Reliance, established as the 'Contemplation-Dependent Cause' (Guan Dai Yin). 'Contemplation' is the meaning of opposition, and 'dependence' is the meaning of reliance, that is, the relative dependence of the subject and object to establish its cause. 3. Habitual Energy Reliance: It refers to all internal and external seeds, in the state before they mature in the future, before they have been moistened. This is called Habitual Energy Reliance, that is, based on this unmoistened seed, it is established as the 'Attraction Cause' (Qian Yin Yin). For example, the internal seed, such as in the eighth consciousness (eighth consciousness (Alaya Consciousness))
無量種子。若有漏種子。未被愛取水潤已前。雖未便生現行。然此種上。且有能牽引生當起現行果子功能。即以此種子。名牽引因。四有潤依處。為前習氣依處種子。若曾被潤已去。雖未便生現行。然且潤了。即此有潤種子。能與后近現行果為依處。前習氣依處。約內外種未被潤者。今有潤依處。即約內外種曾被潤已去說。即有潤依處。立生起因。五無間滅依處者。即心心所法等無間緣。謂前滅心心所為緣。緣者。是開避導引功能。即前滅為緣。能與后念一聚心心所為依處。其後念心心所。依他前念為緣處生。故名無間滅依處。即無間滅依處。立攝受因。此一因寬。自下六種依處。皆是攝受因攝。六境界依處者。即是一切所緣緣境。為此一切所緣。緣境。能與一切能緣。心心所為依憑起。處故。以心不孤起。托境方生。亦一攝受因。七根依處者。即內六處。謂五色根及意根。成六。即此六根。是八識心所心所依之處。前無間滅依處。即取八識前念功能為依處。引后念令生。今此根依處。即取現在五色根及第七意。名根依處。亦立攝受因。八作用依處者。
問。何名作用依處。
答。此通作業。並作具之作用。且作業者。即有情工巧智。能造殿堂。或造立種種器具等物。是言作具者。即世間種種作具。如斤
【現代漢語翻譯】 現代漢語譯本 無量種子（無數的種子）。若有漏種子（有煩惱的種子），未被愛取水潤（未被愛和執取的『水』滋潤）之前，雖然不會立即產生現行（實際的行為），但此種子之上，仍然具有能牽引產生未來現行果（結果）的功能。這就以此種子，名為牽引因（牽引之因）。 四、有潤依處（已被滋潤的所依之處）：作為先前習氣（習慣性的行為）的所依種子。如果曾經被滋潤過，雖然不會立即產生現行，但已經被滋潤了。即此有潤種子，能為後來的、接近的現行果提供所依之處。先前的習氣所依之處，指的是內外種子未被滋潤的情況；現在的有潤依處，指的是內外種子已經被滋潤的情況。即有潤依處，立為生起因（生起之因）。 五、無間滅依處（無間斷滅的所依之處）：即心心所法（心理活動和心理作用）的等無間緣（緊接著的因緣）。意思是，前一念滅去的心心所作為因緣，這個『緣』，是開闢、引導的功能。即前一念的滅去作為因緣，能為后一念的一組心心所提供所依之處。后一念的心心所，依賴於前一念作為因緣而生起。所以名為無間滅依處，即無間滅依處，立為攝受因（攝受之因）。此一因範圍較寬，自下述六種依處，皆屬於攝受因所包含。 六、境界依處（境界的所依之處）：即是一切所緣緣境（作為認識對象的境界）。因為這所有的所緣緣境，能為一切能緣的心心所提供依憑而生起之處。因為心不會孤立產生，必須依託境界才能產生。這也是一種攝受因。 七、根依處（根的所依之處）：即內六處（六種感覺器官），指五色根（眼、耳、鼻、舌、身）和意根（意識）。這六根，是八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）和心所（心理作用）所依賴之處。前述的無間滅依處，是取八識的前一念的功能作為所依之處，引導后一念產生。而現在的根依處，是取現在的五色根和第七識（末那識），名為根依處。也立為攝受因。 八、作用依處（作用的所依之處）： 問：何為作用依處？ 答：這包括作業（行為）和作具（工具）的作用。作業，指有情（有情眾生）的工巧智（工藝技巧），能建造殿堂，或製造各種器具等物。作具，指世間的各種工具，如斧頭等。
【English Translation】 English version Immeasurable seeds. If there are seeds with outflows (Asrava seeds), before they are moistened by 'water' of love and grasping, although they do not immediately manifest as actions, these seeds still possess the function of attracting and producing future manifest results. These seeds are thus called the 'attracting cause' (Hetu). Fourth, the support of moisture (moistened support): Serving as the seed where previous habits reside. If they have been moistened, although they do not immediately manifest as actions, they have been moistened. These moistened seeds can provide a support for later, proximate manifest results. The previous support of habits refers to the situation where internal and external seeds have not been moistened; the current support of moisture refers to the situation where internal and external seeds have been moistened. This support of moisture is established as the 'cause of arising' (Utpatti Hetu). Fifth, the support of immediate cessation (Anantara-niruddha-asraya): This refers to the immediate condition of mental activities and mental functions. It means that the preceding moment of mental activities and mental functions serves as a condition, and this 'condition' is the function of opening and guiding. That is, the cessation of the preceding moment serves as a condition, providing a support for the subsequent moment of mental activities and mental functions. The mental activities and mental functions of the subsequent moment arise relying on the preceding moment as a condition. Therefore, it is called the support of immediate cessation, which is established as the 'embracing cause' (Sangraha Hetu). This cause has a broad scope, and the following six supports are all included within the embracing cause. Sixth, the support of the object (Alambana-asraya): This refers to all objects of cognition. Because all these objects of cognition can provide a place for all cognizing mental activities and mental functions to arise. Because the mind does not arise in isolation, it must rely on an object to arise. This is also a kind of embracing cause. Seventh, the support of the roots (Indriya-asraya): This refers to the six internal sense bases, namely the five sense organs (eye, ear, nose, tongue, body) and the mind-organ (manas). These six sense organs are the places where the eight consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, manas-consciousness, alaya-consciousness) and mental functions rely. The aforementioned support of immediate cessation takes the function of the preceding moment of the eight consciousnesses as a support, guiding the subsequent moment to arise. The current support of the roots takes the present five sense organs and the seventh consciousness (manas) as the support of the roots. It is also established as an embracing cause. Eighth, the support of function (Karitra-asraya): Question: What is the support of function? Answer: This includes the function of both actions and instruments. Actions refer to the skillful intelligence of sentient beings, which can build palaces or create various tools and objects. Instruments refer to the various tools in the world, such as axes.
斧車船等所受用之具。是但知一切疏助現緣。能成辦種種事業者。皆是此作用依處。即除卻識中種子。及外法種子。及種子生現行。現行熏種子。種子引種子。及親助現緣。非作用依處。此處亦立攝受因。九士用依處者。即於前作用依處中。唯取作者士夫之用。此處亦立攝受因。十真實見依處者。謂一切無漏見不虛妄。故名真實。能與餘一切無漏有為法及無為法而所依。名依處。此處亦立攝受因。此前六攝受因者。攝受即是因果相關涉義。但除卻親因緣。外取餘一切疏助成因緣者。名為攝受因。故對法論云。如日水糞。望穀麥芽等。雖有自種所生。然增彼力。名攝受因。十一隨順依處者。即一切色心等種現。皆有隨順自性。及勝同類品。諸法。故名隨順依處。言隨順自性者。即簡他法不得為此依因。如第八識中三性種子。各各自望三性現行。為依為因。言勝同類品諸法者。如無漏法。即唯與自無漏有為及無為勝品法為因處。不與下品劣有漏法為因。就有漏位中。亦自有勝劣。為因果亦爾。此處立引發因。引謂引起。發謂發生。為因能引起發生果故。十二差別功能依處者。謂一切法不簡自性他性。各各自有因果。相稱。名為差別功能。如五八戒善業。定引人天。第八。非引三塗。第八以不相稱故。若十不善業。定引三塗
【現代漢語翻譯】 現代漢語譯本 對於斧、車、船等所使用的工具，僅僅知道它們是一切間接幫助的顯現之緣（xian yuan，條件），能夠成就種種事業，這些都是此作用的所依之處。這就排除了阿賴耶識中的種子（zhong zi，潛在力量）、外在法的種子，以及種子生起現行（xian xing，顯現的狀態）、現行熏習種子、種子引生種子，以及直接幫助的顯現之緣，這些都不是作用的所依之處。此處也安立攝受因（she shou yin，支援因）。 九、士用依處（shi yong yi chu，能動者所依之處），即在前面的作用依處中，只取作者士夫（shi fu，有情）的作用。此處也安立攝受因。 十、真實見依處（zhen shi jian yi chu，真實見解所依之處），是指一切無漏見（wu lou jian，沒有煩惱的見解）不虛妄，所以名為真實。能夠作為其餘一切無漏有為法（wu lou you wei fa，無煩惱的有為法）及無為法（wu wei fa，無為法，涅槃）的所依，名為依處。此處也安立攝受因。前面這六種攝受因，攝受就是因果相互關聯的意思。但除去親因緣（qin yin yuan，直接原因），取其餘一切間接幫助成就的因緣，名為攝受因。所以《對法論》說，如陽光、水、糞便，對於穀物、麥芽等，雖然有各自的種子所生，但能增長它們的力量，名為攝受因。 十一、隨順依處（sui shun yi chu，順應所依之處），即一切色（se，物質）、心（xin，精神）等種子和現行，都有隨順自性，以及殊勝同類品諸法。所以名為隨順依處。所說隨順自性，就是簡擇其他法不得作為此依因。如第八識（第八識，阿賴耶識）中的三性（三性，善、惡、無記）種子，各自以三性現行為所依為因。所說殊勝同類品諸法，如無漏法，就只與自身無漏有為及無為殊勝品法為因處，不與下品劣有漏法為因。就在有漏位中，也有自身殊勝和低劣，作為因果也是如此。此處安立引發因（yin fa yin，引發因），引是引起，發是發生，作為因能引起發生果的緣故。 十二、差別功能依處（cha bie gong neng yi chu，差別功能所依之處），是指一切法不簡擇自性他性，各自都有因果相稱，名為差別功能。如五戒八戒善業，必定引生人天果報，第八識則不能引生三惡道果報，因為第八識與三惡道不相稱。如果十不善業，必定引生三惡道果報。
【English Translation】 English version Regarding tools such as axes, carts, and boats, it is merely knowing that they are all indirect assisting manifest conditions (xian yuan) capable of accomplishing various tasks; these are the supporting places of this function. This excludes the seeds (zhong zi) in the Alaya consciousness, the seeds of external dharmas, as well as the manifestation of seeds (xian xing), the perfuming of seeds by manifestation, the seeds leading to seeds, and the directly assisting manifest conditions, which are not the supporting places of function. Here, the sustaining cause (she shou yin) is also established. Nine, the supporting place of personal agency (shi yong yi chu), which is to take only the function of the agent, the sentient being (shi fu), from the aforementioned supporting place of function. Here, the sustaining cause is also established. Ten, the supporting place of true seeing (zhen shi jian yi chu), which refers to all undefiled seeing (wu lou jian) being non-illusory, hence named true. Being able to serve as the support for all other undefiled conditioned dharmas (wu lou you wei fa) and unconditioned dharmas (wu wei fa), it is named the supporting place. Here, the sustaining cause is also established. The preceding six sustaining causes, 'sustaining' means the interconnectedness of cause and effect. But excluding the direct causal condition (qin yin yuan), taking all other indirectly assisting accomplishing conditions is named the sustaining cause. Therefore, the Abhidharma states, 'Like sunlight, water, and manure, in relation to grains and sprouts, although they are born from their own seeds, they increase their strength, named the sustaining cause.' Eleven, the supporting place of accordance (sui shun yi chu), which is that all seeds and manifestations of form (se), mind (xin), etc., have an according nature, as well as superior similar category dharmas. Therefore, it is named the supporting place of accordance. The so-called according nature is to distinguish that other dharmas cannot serve as this supporting cause. For example, the three natures (san xing) seeds in the eighth consciousness (Alaya consciousness) each take the manifestations of the three natures as their support and cause. The so-called superior similar category dharmas, such as undefiled dharmas, only serve as the causal place for their own undefiled conditioned and unconditioned superior category dharmas, not as the cause for inferior defiled dharmas. Even within the defiled state, there are superior and inferior aspects, and the cause and effect are also like this. Here, the initiating cause (yin fa yin) is established, 'initiating' means to arouse, 'causing' means to generate, because as a cause, it can arouse and generate the effect. Twelve, the supporting place of differential function (cha bie gong neng yi chu), which refers to all dharmas, without distinguishing self-nature or other-nature, each having corresponding cause and effect, named differential function. For example, the virtuous karma of the five precepts and eight precepts will definitely lead to the results of humans and gods, while the eighth consciousness cannot lead to the results of the three evil realms, because the eighth consciousness is not corresponding to the three evil realms. If the ten non-virtuous karmas will definitely lead to the results of the three evil realms.
。第八非引人天。第八性不相稱為因故。若自界法。即與自界為因。如是等三界一切有漏法。各各自有差別功能為因。如長安一百二十司官職。各各自有公事為因。與所綰相稱。若凈因者。即自三乘種子。各望自三乘有為無為果為因。此處立定異因。定者。是因果自相稱義。不共他故。名異。如僧人以持齋戒相稱。名定。不共他俗人四業同故。名異。即一切諸法各各相望。皆有定異因。十三和合依處者。立同事因。從前第二領受依處。乃至第十二差別功能依處。即總攝前六因十一依。為此和合處體。謂前十一依。各各于自所獲生住成得果中。皆有和合力故。名和合依處。即依此處立同事因。為觀待乃至定異。如是六因各共成一事。故說六因為同事。略舉一法以辯者。且如眼識生時。待空明等緣。立此為觀待因。由有新本二類種故。如其次第。得有牽引及生起因。次取等無間緣及根境等。立為攝受因。望前引於後。是引發因。由名言種故。有定異因。余法亦爾。十四障礙依處。立相違因者。惑能障智。明能障暗等。即明為因。暗立為果。即依此處。立相違因。十五不障礙依處。立不相違因者。唯識論云。十五不障礙依處。謂于生住成得事中。不障礙法。即依此處。立不相違因。略說三依者。一因緣依。即是俱有依。亦種
【現代漢語翻譯】 現代漢語譯本 第八，非引人天（非引導人天道）。第八，自性不互相稱為因，因為這個緣故。如果是自身界限內的法，就與自身界限內的法互為因。像這樣，三界一切有漏法，各自具有差別功能作為因。如同長安一百二十個衙門的官員，各自有自己的公務作為因，與所管理的事務相稱。如果是清凈因，就是自身三乘（聲聞乘、緣覺乘、菩薩乘）的種子，各自期望自身三乘的有為、無為果作為因。這裡確立了定異因。『定』，是因果自身互相稱合的意思，不與其他的相混同，所以叫做『異』。例如僧人以持齋守戒相稱，叫做『定』，不與其他的俗人四種行業相同，所以叫做『異』。就是說一切諸法各自相望，都有定異因。 第十三，和合依處，確立同事因。從前面的第二領受依處，乃至第十二差別功能依處，總攝前面的六因和十一依，作為這個和合處的本體。就是說前面的十一依，各自在自己所獲得的生、住、成、得的果中，都有和合的力量，所以叫做和合依處。就是依據這個地方，確立同事因，爲了觀待乃至定異。像這樣，六因共同成就一件事，所以說六因為同事。簡略地舉出一個法來辨別，比如眼識產生的時候，等待空明等緣，確立這個為空觀待因。由於有新本二類種子，按照次第，能夠有牽引和生起因。其次，取等無間緣以及根境等，確立為攝受因。相對於前面牽引於後面，是引發因。由於名言種的緣故，有定異因。其餘的法也是這樣。 第十四，障礙依處，確立相違因。迷惑能夠障礙智慧，光明能夠障礙黑暗等等。就是光明作為因，黑暗確立為果。就是依據這個地方，確立相違因。 第十五，不障礙依處，確立不相違因。《唯識論》說：『第十五，不障礙依處，是指在生、住、成、得的事物中，不障礙的法。』就是依據這個地方，確立不相違因。簡略地說三種依處：第一，因緣依，就是俱有依，也是種子。
【English Translation】 English version Eighth, not leading to humans and devas (not guiding to the paths of humans and devas). Eighth, self-nature does not mutually call itself a cause, for this reason. If it is a dharma within its own realm, then it is a cause for the dharma within its own realm. Like this, all conditioned dharmas in the three realms each have different functions as causes. Like the officials in the one hundred and twenty offices in Chang'an, each has their own official duties as a cause, corresponding to the affairs they manage. If it is a pure cause, it is the seed of one's own three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), each expecting the conditioned and unconditioned fruits of one's own three vehicles as causes. Here, the definite-different cause (定異因) is established. 'Definite' (定) means that the cause and effect themselves correspond to each other, not mixed with others, so it is called 'different' (異). For example, a monk corresponds to upholding precepts and abstinence, called 'definite,' not the same as the four occupations of other laypeople, so it is called 'different.' That is to say, all dharmas mutually regard each other, and all have definite-different causes. Thirteenth, the dependent place of combination, establishing the cause of common affairs (同事因). From the preceding second, the dependent place of reception, up to the twelfth, the dependent place of differential function, it encompasses the preceding six causes and eleven dependencies as the substance of this combined place. That is to say, the preceding eleven dependencies each have the power of combination in the fruits of arising, abiding, decaying, and obtaining that they have obtained, so it is called the dependent place of combination. That is, based on this place, the cause of common affairs is established, for the sake of contemplation and even definite-difference. Like this, the six causes together accomplish one thing, so it is said that the six causes are common affairs. Briefly citing one dharma to distinguish, for example, when eye consciousness arises, waiting for conditions such as space and light, establishing this as the cause of contemplation. Because there are two types of seeds, new and original, in order, there can be causes of attraction and arising. Secondly, taking the immediately preceding condition (等無間緣) and the root-object (根境) etc., establishing it as the cause of acceptance. Relative to the preceding attracting the following, it is the cause of initiation. Due to the seed of name and speech (名言種), there is a definite-different cause. The remaining dharmas are also like this. Fourteenth, the dependent place of obstruction, establishing the cause of contradiction (相違因). Delusion can obstruct wisdom, light can obstruct darkness, and so on. That is, light is taken as the cause, and darkness is established as the effect. That is, based on this place, the cause of contradiction is established. Fifteenth, the dependent place of non-obstruction, establishing the cause of non-contradiction (不相違因). The Yogācārabhūmi-śāstra says: 'Fifteenth, the dependent place of non-obstruction refers to dharmas that do not obstruct in the matters of arising, abiding, decaying, and obtaining.' That is, based on this place, the cause of non-contradiction is established. Briefly speaking of three dependent places: First, the dependent place of cause and condition (因緣依), which is also the co-existent dependency (俱有依), and also the seed.
子依。二增上緣依。即增上緣。三等無間緣依。即開導依。一因緣依者。謂自種子。諸有為法。皆托此依。離自因緣。必不生故。此因緣依者。對果得名。因即是緣。即不取因由之義。此因是果之所依故。即現行名果。能生種子名因緣。又因者。是現行果之因。緣者。即此因。有親生現行果之用。名緣。
問。因緣依。與因緣何別。
答。依狹。緣寬。若因緣即有三義。一種引種。二種生現。三現熏種。若因緣依。即唯取種生現一義。是真因緣依。若種生種。但名因緣。不得名依。以異念因果故。即前念無體非依。定須同時。
問。且如現熏種。亦是同念因果。何不為依。
答。現熏種。雖同念。然又闕因沉隱。果顯現義。亦非因緣依。故知唯取真因緣義名依。都具三義。方名因緣依。一是主。即種是主。二因沉隱。果顯現。即簡現熏種。三因果同時。即簡種生種。
問。此種子為因緣依體者。取何法為能依。
答。諸有為法。皆托此依。即一切有為緣生法。色之與心。皆須托自種為依。有此種故。一切色心現行。方始得生。離自因緣。必不生故。意云。心現若親自心種。必不生。色法亦爾。二增上緣依者。若增上緣即寬。謂通有無及疏。增上。若為依即狹。唯取有力及親增上
【現代漢語翻譯】 現代漢語譯本： 子依。第二種是增上緣依，也就是增上緣。第三種是等無間緣依，也就是開導依。第一種是因緣依，指的是自身的種子。一切有為法，都依託於此依，離開自身的因緣，必定不能產生。這個因緣依，是相對於果來說的名稱。因就是緣，這裡不取因由的意思，這個因是果所依賴的。現行稱為果，能生種子的稱為因緣。另外，因是現行果的因，緣就是這個因，具有親生現行果的作用，稱為緣。
問：因緣依和因緣有什麼區別？
答：依狹窄，緣寬泛。如果說因緣，就包含三種含義：第一種是引種，第二種是生現，第三種是現熏種。如果說因緣依，就只取種子生現這一種含義，是真正的因緣依。如果是種生種，只能稱為因緣，不能稱為依，因為是異念的因果關係，前念沒有實體，不能作為依，必須是同時的。
問：比如現熏種，也是同唸的因果關係，為什麼不能作為依？
答：現熏種雖然是同念，但是又缺少因沉隱、果顯現的含義，也不是因緣依。所以要知道只有取真因緣的含義才能稱為依，必須具備三種含義，才能稱為因緣依。第一是主，也就是種子是主。第二是因沉隱，果顯現，這是爲了排除現熏種。第三是因果同時，這是爲了排除種生種。
問：如果說種子是因緣依的本體，那麼取什麼法作為能依？
答：一切有為法，都依託於此依，也就是一切有為緣生法，色和心，都必須依託自身的種子作為依。有了這個種子，一切色心現行，才能產生。離開自身的因緣，必定不能產生。意思是說，心的現行必須依靠自身的心種，才能產生，色法也是如此。第二種是增上緣依，如果說增上緣，就寬泛，包括有無以及疏遠的增上。如果說是依，就狹窄，只取有力以及親近的增上。
【English Translation】 English version: 'Zi Yi'. The second is 'Zengshang Yuan Yi' (Adhipati-pratyaya-āśraya), which is 'Zengshang Yuan' (Adhipati-pratyaya). The third is 'Dengwu Jian Yuan Yi' (Samanantara-pratyaya-āśraya), which is 'Kaidao Yi'. The first is 'Yinyuan Yi' (Hetu-pratyaya-āśraya), referring to one's own seed. All conditioned dharmas rely on this 'Yi' (āśraya); without one's own 'Yinyuan' (Hetu-pratyaya), they certainly cannot arise. This 'Yinyuan Yi' is named in relation to the fruit. 'Yin' (Hetu) is 'Yuan' (Pratyaya); here, the meaning of 'cause' is not taken. This 'Yin' is what the fruit relies on. The manifest is called the fruit, and what can produce the seed is called 'Yinyuan'. Furthermore, 'Yin' is the cause of the manifest fruit, and 'Yuan' is this cause, having the function of directly producing the manifest fruit, and is called 'Yuan'.
Question: What is the difference between 'Yinyuan Yi' and 'Yinyuan'?
Answer: 'Yi' is narrow, and 'Yuan' is broad. If it is said 'Yinyuan', it includes three meanings: first, attracting the seed; second, producing the manifest; and third, the manifest perfuming the seed. If it is said 'Yinyuan Yi', it only takes the meaning of the seed producing the manifest, which is the true 'Yinyuan Yi'. If it is seed producing seed, it can only be called 'Yinyuan', not 'Yi', because it is a cause-and-effect relationship of different moments. The previous moment has no substance and cannot be a 'Yi'; it must be simultaneous.
Question: For example, the manifest perfuming the seed is also a cause-and-effect relationship of the same moment. Why can't it be considered an 'Yi'?
Answer: Although the manifest perfuming the seed is in the same moment, it lacks the meaning of the cause being hidden and the fruit being manifest, so it is not 'Yinyuan Yi'. Therefore, it should be known that only taking the meaning of true 'Yinyuan' can be called 'Yi'. It must have three meanings to be called 'Yinyuan Yi'. First, it is the master, which means the seed is the master. Second, the cause is hidden, and the fruit is manifest, which is to exclude the manifest perfuming the seed. Third, the cause and effect are simultaneous, which is to exclude the seed producing the seed.
Question: If the seed is the substance of 'Yinyuan Yi', then what dharma is taken as the 'Neng Yi' (that which can rely)?
Answer: All conditioned dharmas rely on this 'Yi', which means all conditioned, arising dharmas, both form and mind, must rely on their own seed as 'Yi'. With this seed, all manifest form and mind can arise. Without one's own 'Yinyuan', they certainly cannot arise. The meaning is that the manifestation of mind must rely on its own mind-seed to arise; the same is true for form. The second is 'Zengshang Yuan Yi'. If it is said 'Zengshang Yuan', it is broad, including both existence and non-existence, as well as distant 'Zengshang'. If it is said 'Yi', it is narrow, only taking the powerful and close 'Zengshang' (Adhipati).
。以五色根並意根處。唯此內六處為增上依體。即簡外六處望心心所法。但為增上。即不得為依體。又唯取同時八識心王為意根處。以意根處。緣得八個識故。若是等無間意。即自為一依。故不取。即此增上依。須具三義。一有力。二親。三內。其外六處。以不具三義。但為緣非依。若能依法。即諸心心所。皆托此依。言諸心心所者。即簡色不相應行無為后三位。皆無增上依。
問。其一切心心所法。若無內六處時。亦得轉不。
答。離俱有根。必不轉故。意云。若無所依根時。其心心所定不得轉。三等無間緣依者。等無間依即狹。唯取心王。心王有主義故。若四緣中等無間緣即寬。雙通心心所。為前念心王有力。能引生后念一聚心心所法。名等。以力用齊等故。無自類為間隔。名無間。
問。此依以何為體。
答。以前念八識心王。總名等無間。此是依體。即前念心王與后念心心所為依。
問。前念心法。已滅無體。何得為依。
答。彼先滅時。已於今識為開導故。意云。彼前念心王臨欲滅時。有其力用。能引后念令生。作此功能了。便滅。即現在一念有行后功能。以為法體。非取過去已滅無體法為依。
問。其前念心王有引后力用。名為依者。未審將何法為能依。
【現代漢語翻譯】 現代漢語譯本：以五色根（眼、耳、鼻、舌、身五種感覺器官）並意根（manas，意識的根本）作為內六處。只有這內六處才能作為增上依體（adhipati-āśraya-kāya，強有力的所依之身）。這是爲了區分外六處（色、聲、香、味、觸、法），對外六處來說，對於心和心所法（citta-caitta，心理活動及其附屬物）而言，只能作為增上緣（adhipati-pratyaya，增上助緣），而不能作為依體。又，只有同時存在的八識心王（vijñāna，八種意識）才能作為意根處，因為意根處能夠緣取八個識。如果是等無間意（samanantara-manas，無間滅意），它自身就是一個所依，所以不取。這個增上依必須具備三個條件：一是有力，二是親近，三是內在。外六處因為不具備這三個條件，所以只能作為緣而不是所依。如果能夠依法，那麼所有的心和心所都依賴於這個所依。這裡說的『所有的心心所』，是爲了區分色（rūpa，物質）、不相應行（citta-viprayukta-saṃskāra，非心不相應行）、無為（asaṃskṛta，無為法）這后三者，它們都沒有增上依。
問：如果一切心和心所法沒有內六處時，還能運轉嗎？
答：離開俱有根（sahabhū-indriya，同時存在的根），必定不能運轉。意思是說，如果沒有所依之根，那麼心和心所一定不能運轉。三、等無間緣依（samanantarapratyayāśraya，等無間緣所依）：等無間依是狹義的，只取心王（citta-rāja，意識之王），因為心王具有主導作用。如果從四緣（catvāraḥ pratyayāḥ，四種因緣）來說，等無間緣是廣義的，同時包括心和心所。因為前唸的心王具有力量，能夠引生后唸的一組心和心所法，這叫做『等』，因為力量和作用是相等的。沒有其他同類事物作為間隔，這叫做『無間』。
問：這個所依以什麼為體？
答：以前唸的八識心王總稱為等無間。這就是所依之體。也就是說，前唸的心王是后唸的心和心所的所依。
問：前唸的心法已經滅盡，沒有實體，怎麼能作為所依？
答：它在先前滅盡時，已經為現在的識開闢了道路。意思是說，前唸的心王在即將滅盡時，具有力量，能夠引導后念產生，完成這個功能后就滅盡了。也就是說，現在這一念具有引發後續功能的作用，以此作為法體，而不是以過去已經滅盡、沒有實體的法作為所依。
問：如果前唸的心王具有引發後續的力量，被稱為所依，那麼用什麼法作為能依（āśraya，能依靠者）呢？
【English Translation】 English version: With the five sense organs (eye, ear, nose, tongue, body) and the manas (root of consciousness) as the six internal sense bases. Only these six internal sense bases can serve as the adhipati-āśraya-kāya (the body of powerful support). This is to distinguish the six external sense bases (form, sound, smell, taste, touch, and dharma). For the six external sense bases, with respect to the citta-caitta (mind and mental factors), they can only serve as adhipati-pratyaya (dominant condition), but not as the support body. Furthermore, only the simultaneously existing eight vijñāna (eight consciousnesses) can serve as the manas base, because the manas base can cognize the eight consciousnesses. If it is samanantara-manas (immediately preceding manas), it itself is a support, so it is not taken. This adhipati-āśraya (dominant support) must have three qualities: first, it must be powerful; second, it must be close; and third, it must be internal. The six external sense bases do not have these three qualities, so they can only serve as conditions, not as supports. If one can rely on the Dharma, then all citta-caitta (mind and mental factors) rely on this support. The phrase 'all citta-caitta' is to distinguish rūpa (form), citta-viprayukta-saṃskāra (non-mind associated formations), and asaṃskṛta (unconditioned) – the latter three do not have adhipati-āśraya (dominant support).
Question: If all citta-caitta (mind and mental factors) do not have the six internal sense bases, can they still function?
Answer: Without the sahabhū-indriya (co-existent roots), they definitely cannot function. The meaning is that if there is no root to rely on, then the mind and mental factors definitely cannot function. Three, samanantarapratyayāśraya (immediately preceding condition support): The immediately preceding support is narrow, only taking the citta-rāja (king of mind), because the king of mind has a leading role. If considering the catvāraḥ pratyayāḥ (four conditions), the immediately preceding condition is broad, including both mind and mental factors. Because the preceding thought of the king of mind has the power to generate a group of mind and mental factors in the subsequent thought, this is called 'equal,' because the power and function are equal. There is no other similar thing as an interval, this is called 'immediately preceding'.
Question: What is the substance of this support?
Answer: The preceding thought of the eight vijñāna (eight consciousnesses) is collectively called immediately preceding. This is the substance of the support. That is, the preceding thought of the king of mind is the support for the subsequent thought of mind and mental factors.
Question: The preceding thought of mind has already ceased and has no substance, how can it be a support?
Answer: When it ceased earlier, it had already paved the way for the present consciousness. The meaning is that when the preceding thought of the king of mind is about to cease, it has the power to guide the subsequent thought to arise, and it ceases after completing this function. That is, the present thought has the function of initiating subsequent functions, and this is taken as the substance of the Dharma, rather than taking the past, already ceased, and unsubstantial Dharma as the support.
Question: If the preceding thought of the king of mind has the power to initiate subsequent thoughts and is called the support, then what Dharma is taken as the āśraya (that which relies)?
答。諸心心所皆托此依。即一切心心所法起。定能須托此前滅意為依。方起。
問。諸心心所。若不依前滅心王。亦得起不。
答。離開導根。必不轉故。意云。心心所。若不得前念心王為開避引導。即無因得起。
問。心法四緣生。何故三緣別立為依。所緣緣不爾。
答。三緣有常義主義故。亦緣亦依。所緣緣皆有常義。闕主義故。但為緣不為依。又種子依具六義。六義者。一剎那滅。二果俱有。三恒隨轉。四性決定。五待眾緣。六引自果。一剎那滅者。謂體才生。無間必滅。有勝功能。方成種子。二果俱有者。謂與所生現行果。俱現。和合方成種子。三恒隨轉者。謂要長時一類相續。至究竟位。方成種子。四性決定者。謂隨因力。生善惡等。功能決定。方名種子。五待眾緣者。謂此要待自眾緣和合。功能殊勝。方成種子。六引自果者。謂于別別色心等果。各各引生。方成種子。又具有依者。即所依與能依俱時而有。依者。但是一切有為生滅法。仗因托緣而生住者。皆名為依。依具四義。一決定。二有境。三為主。四令心心所取自所緣。方名所依。此四依各有所簡。且第一義者。若法決定。此正簡將前五識與第六識作不定依。夫為所依者。且須決定有方得。今有第六時。不決定有前
【現代漢語翻譯】 現代漢語譯本：
答：所有心和心所（Citta-caitta，心和心的附屬作用）都依賴於此（指前念意）。也就是說，一切心和心所法的生起，必定需要依賴於先前滅去的意（Manas，意識）作為所依，才能生起。 問：如果所有心和心所不依賴於先前滅去的心王（Citta-rāja，主要的心識），還能生起嗎？ 答：就像離開引導的根，必定不能轉動一樣。意思是說，心和心所如果不能得到前念心王的開闢和引導，就沒有原因能夠生起。 問：心法由四緣（Hetu-pratyaya，因緣；Samānantara-pratyaya，等無間緣；Ālambana-pratyaya，所緣緣；Adhipati-pratyaya，增上緣）而生，為什麼只有三緣（因緣、等無間緣、增上緣）被特別立為所依，而所緣緣（Ālambana-pratyaya）不是呢？ 答：因為三緣具有『常義』和『主義』的緣故，既是緣也是依。所緣緣雖然具有『常義』，但缺少『主義』，所以只能作為緣，不能作為依。此外，種子依（Bīja-āśraya，潛在的依賴）具有六種含義。這六種含義是：一、剎那滅（Kṣaṇika-nirodha，瞬間消滅）；二、果俱有（Phala-sahabhāva，與結果同時存在）；三、恒隨轉（Nitya-anuvṛtti，持續轉變）；四、性決定（Svabhāva-niyama，性質決定）；五、待眾緣（Hetu-apekṣā，依賴眾多條件）；六、引自果（Svaphala-ākarṣaṇa，引生自身的結果）。一、剎那滅是指，本體剛一生起，無間斷地必定滅去，具有殊勝的功能，才能成為種子。二、果俱有是指，與所生的現行果（Vartamāna-phala，目前的結果）同時顯現，和合在一起才能成為種子。三、恒隨轉是指，需要長時間地以同一類別相續，直到究竟的地位，才能成為種子。四、性決定是指，隨著因的力量，產生善或惡等，功能是決定的，才能稱為種子。五、待眾緣是指，這需要等待自身的眾多因緣和合，功能殊勝，才能成為種子。六、引自果是指，對於不同的色心等果，各自引生，才能成為種子。此外，具有『依』的含義是指，所依和能依同時存在。『依』是指，一切有為生滅法，憑藉因和依託緣而生住的，都稱為『依』。『依』具有四種含義：一、決定（Niścaya，確定）；二、有境（Viṣaya-yukta，具有對象）；三、為主（Pradhāna，作為主導）；四、令心心所取自所緣（Citta-caitta-svālambana-grahaṇa，使心和心所取自身所緣）。這四種『依』各有其所簡別。首先，第一種含義『決定』，正是爲了簡別前五識（Pañca-vijñāna，眼識、耳識、鼻識、舌識、身識）與第六識（Manovijñāna，意識）作為不定的所依。作為所依，必須是確定的才能成立。現在有第六識的時候，不一定有前
【English Translation】 English version:
Answer: All Citta-caitta (mind and mental concomitants) rely on this (referring to the previous thought-moment). That is to say, the arising of all Citta-caitta dharmas must rely on the previously ceased Manas (consciousness) as a support in order to arise. Question: If all Citta-caitta do not rely on the previously ceased Citta-rāja (chief consciousness), can they still arise? Answer: Just as a root cannot turn without guidance. The meaning is that if Citta-caitta do not receive the opening and guidance of the previous thought-moment Citta-rāja, there is no cause for them to arise. Question: Since Citta-dharma (mind-dharma) arises from four conditions (Hetu-pratyaya, cause condition; Samānantara-pratyaya, immediately contiguous condition; Ālambana-pratyaya, object condition; Adhipati-pratyaya, dominant condition), why are only three conditions (Hetu-pratyaya, Samānantara-pratyaya, Adhipati-pratyaya) specifically established as support, and not Ālambana-pratyaya (object condition)? Answer: Because the three conditions possess the meaning of 'constancy' and 'leadership', they are both conditions and supports. Although Ālambana-pratyaya possesses the meaning of 'constancy', it lacks 'leadership', so it can only be a condition and not a support. Furthermore, Bīja-āśraya (seed-support) has six meanings. These six meanings are: 1. Kṣaṇika-nirodha (momentary cessation); 2. Phala-sahabhāva (co-existence with the result); 3. Nitya-anuvṛtti (continuous transformation); 4. Svabhāva-niyama (nature determination); 5. Hetu-apekṣā (dependence on numerous conditions); 6. Svaphala-ākarṣaṇa (attraction of its own result). 1. Kṣaṇika-nirodha means that as soon as the substance arises, it inevitably ceases without interruption, possessing excellent function to become a seed. 2. Phala-sahabhāva means that it manifests simultaneously with the Vartamāna-phala (present result) that is produced, and they combine to become a seed. 3. Nitya-anuvṛtti means that it needs to continue in the same category for a long time, until the ultimate position, to become a seed. 4. Svabhāva-niyama means that according to the power of the cause, it produces good or evil, etc., and its function is determined to be called a seed. 5. Hetu-apekṣā means that it needs to wait for its own numerous conditions to combine, and its function is excellent, to become a seed. 6. Svaphala-ākarṣaṇa means that for different Rūpa-citta (form and mind) results, it individually generates them to become a seed. Furthermore, having the meaning of 'support' means that the support and the supported exist simultaneously. 'Support' refers to all conditioned arising and ceasing dharmas that arise and abide by relying on causes and conditions, all of which are called 'support'. 'Support' has four meanings: 1. Niścaya (determination); 2. Viṣaya-yukta (having an object); 3. Pradhāna (being the main); 4. Citta-caitta-svālambana-grahaṇa (causing the mind and mental concomitants to take their own objects). These four 'supports' each have their distinctions. First, the first meaning, 'determination', is precisely to distinguish the Pañca-vijñāna (five consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) and the Manovijñāna (mind-consciousness) as uncertain supports. To be a support, it must be certain to be established. Now, when there is the sixth consciousness, there is not necessarily the previous
五故。亦簡將五色根與第八為依。亦是不定有。如生無色界第八即無色根為依。又簡將能熏七現與所熏種子為生長依等。即此能熏現識。有間斷故。無決定義。
問。若有決定義。便是所依者。即如四大種及命根。五塵等及種子。皆有決定義。應是所依。有現行識時。必決定有種子故。
答。將第二義簡云。有境。言有境者。即有照境緣境功能。除心心所及五色根識。余法皆非有境。今四大五塵命根等。雖有決定義。而闕有境義。故非所依。
問。若具二義。即名所依者。且如遍行五數。亦具決定有境二義。應與心心所為所依。
答。將第三義簡云。為主。今遍行五數。雖有二義。闕主義故。亦非所依。
問。若具三義。便成所依者。且如第八識現行。望識中種子。亦有決定有境為主三義。即此等八識現行。應與種子為俱有依。
答。將第四義簡云。令心心所取自所緣。即令能依心心所。緣取自所依家境。方成所依。今第八現行識。不能令種子取自所緣。故非所依。今第八識中種子。無緣慮。不能取自所緣故。第八非種子所依。但為依義。
問。未審何法具此四義。足得名所依。
答。為五色根及意處。即此六處。具前四義。足獨名所依。
問。內六處為俱
【現代漢語翻譯】 現代漢語譯本： 五種原因。也用來區分五色根（指眼、耳、鼻、舌、身五種感覺器官）和第八識（阿賴耶識），因為第八識是不定的。例如，如果沒有第八識，就沒有色根作為所依。又用來區分能熏習的七個現行識和被熏習的種子，作為生長的所依等。因為這個能熏習的現行識是有間斷的，所以沒有決定的意義。 問：如果具有決定的意義，就是所依嗎？例如四大種（地、水、火、風）、命根、五塵（色、聲、香、味、觸）等以及種子，都具有決定的意義，應該成為所依。因為有現行識的時候，必定有種子存在。 答：用第二種意義來區分，即『有境』。所謂『有境』，就是具有照境、緣境的功能。除了心、心所（心理活動及其附屬功能）以及五色根識，其餘的法都沒有『有境』的意義。現在四大、五塵、命根等，雖然具有決定的意義，但是缺乏『有境』的意義，所以不是所依。 問：如果具備這兩種意義，就可以稱為所依嗎？比如遍行五數（觸、作意、受、想、思），也具備決定的『有境』這兩種意義，應該可以作為心、心所的所依。 答：用第三種意義來區分，即『為主』。現在遍行五數，雖然具備這兩種意義，但是缺乏『主義』，所以也不是所依。 問：如果具備這三種意義，就可以成為所依嗎？比如第八識的現行，相對於識中的種子，也具有決定、有境、為主這三種意義。那麼這些第八識的現行，應該可以作為種子的俱有依。 答：用第四種意義來區分，即『令心心所取自所緣』。就是說，令能依的心、心所，緣取自己所依的境，才能成為所依。現在第八現行識，不能令種子取自所緣，所以不是所依。現在第八識中的種子，沒有緣慮，不能取自所緣，所以第八識不是種子的所依，只是作為依的意義。 問：請問什麼法具備這四種意義，可以稱為所依？ 答：是五色根和意處（第六意識的活動場所）。這六處具備前面的四種意義，可以單獨稱為所依。 問：內六處（眼、耳、鼻、舌、身、意六根）作為俱
【English Translation】 English version: Five reasons. Also used to distinguish the five sense organs (eye, ear, nose, tongue, body) from the eighth consciousness (Ālaya-vijñāna), because the eighth consciousness is indeterminate. For example, without the eighth consciousness, there would be no sense organs as a basis. It also distinguishes the seven active consciousnesses that can influence and the seeds that are influenced, as the basis for growth, etc. Because this active consciousness that can influence is intermittent, it has no definitive meaning. Question: If it has a definitive meaning, is it a basis? For example, the four great elements (earth, water, fire, wind), life-force, the five objects of sense (form, sound, smell, taste, touch), etc., and seeds all have a definitive meaning, so they should be a basis. Because when there is an active consciousness, there must be seeds present. Answer: Use the second meaning to distinguish, which is 'having an object'. 'Having an object' means having the function of illuminating and cognizing an object. Except for mind, mental functions (psychological activities and their associated functions), and the consciousnesses of the five sense organs, other dharmas do not have the meaning of 'having an object'. Now, the four great elements, the five objects of sense, life-force, etc., although they have a definitive meaning, lack the meaning of 'having an object', so they are not a basis. Question: If it possesses these two meanings, can it be called a basis? For example, the five pervasive mental factors (contact, attention, feeling, perception, volition) also possess the two meanings of definitive and 'having an object', so they should be able to serve as a basis for mind and mental functions. Answer: Use the third meaning to distinguish, which is 'being the main one'. Now, the five pervasive mental factors, although they possess these two meanings, lack 'being the main one', so they are not a basis. Question: If it possesses these three meanings, can it become a basis? For example, the active manifestation of the eighth consciousness, in relation to the seeds in consciousness, also possesses the three meanings of definitive, having an object, and being the main one. Then these active manifestations of the eighth consciousness should be able to serve as the co-existent basis for the seeds. Answer: Use the fourth meaning to distinguish, which is 'causing mind and mental functions to take their own objects'. That is, causing the mind and mental functions that depend on it to cognize the realm of their own basis, in order to become a basis. Now, the active manifestation of the eighth consciousness cannot cause the seeds to take their own objects, so it is not a basis. Now, the seeds in the eighth consciousness do not have cognition, so they cannot take their own objects, so the eighth consciousness is not the basis of the seeds, but only serves as the meaning of a basis. Question: I would like to know what dharma possesses these four meanings and can be called a basis? Answer: It is the five sense organs and the mind-base (the activity place of the sixth consciousness). These six bases possess the preceding four meanings and can be called a basis on their own. Question: The six internal bases (the six roots of eye, ear, nose, tongue, body, and mind) as co-
有依。與六根體義何別。
答。俱有依。唯取六處現行。不取種子。闕有境義故。若但言六根。即通種現。又俱有依。取所依義。若言六根。即取生長義。各據勝以論。又若心心所法生時住時。即具俱有依。若色法生時住時。但有因緣依即得。定無俱有依。以色法無所緣故。自體不。是能緣法故。又瑜伽論云。於五識有三依。一種子依。二俱有依。三開導依。
問。所依有幾重。
答。有四重。謂五色根六七八識。即五識各依自根。若后三識。即通與五識為依。
問。五色根六七八識。四重所依。各有何用。而言隨闕一種。即便不轉。
答。謂一同境。二分別。三染凈。四根本等。所依別故。言同境者。即自五色根是。如眼根照青色境時。眼識亦緣青色境。以青色境同。故名同境。乃至身根識亦爾。言分別者。即第六識能與前五為分別依。同緣境時。起分別故。此是第六自體與五識為分別依。瑜伽論云。有分別無分別。同緣現在境故。即第六名有分別。前五名無分別。解深密經云。五識起時。定有意識同緣境。言染凈者。即第七識。第七識。能與五識為染凈依。第七若在有漏位中。即與五識為染依。若成無漏時。即與前五為凈依。有此染凈依。前五方轉。若無。即不得生。言根本者。
【現代漢語翻譯】 現代漢語譯本： 問：『有依』（Sraya，所依賴之物）與六根（眼、耳、鼻、舌、身、意）的體性和意義有何區別？ 答：都有『俱有依』（Sahabhava-sraya，共同存在的依賴）。但只取六處（眼處、耳處、鼻處、舌處、身處、意處）的現行，不取種子（Bija，潛在狀態）。因為缺少『有境義』（擁有對象之義）的緣故。如果只說『六根』，就包括種子和現行。而且『俱有依』取的是所依賴的意義。如果說『六根』，就是取生長的意義。各自根據其殊勝之處來論述。另外，心和心所法生起和存在時，就具備『俱有依』。如果色法生起和存在時，只有『因緣依』（Hetu-pratyaya-sraya，因緣依賴）才成立，一定沒有『俱有依』。因為色法沒有所緣的緣故，自體不是能緣之法。而且《瑜伽師地論》（Yogacarabhumi-sastra）說，對於五識（眼識、耳識、鼻識、舌識、身識）有三種依賴：一種子依，二俱有依，三開導依（Anujnapti-sraya，引導依賴）。 問：所依有幾重？ 答：有四重。即五色根（眼根、耳根、鼻根、舌根、身根）、第六識（意識）、第七識（末那識）、第八識（阿賴耶識）。即五識各自依賴於自己的根。如果后三識，就普遍地與五識互為依賴。 問：五色根、第六識、第七識、第八識這四重所依，各有何用？為什麼說缺少其中一種，五識就不能運轉？ 答：因為有『同境』（Samanavisaya，相同的對象）、『分別』（Vikalpa，區分）、『染凈』（Samklesa-vyavadana，污染與凈化）、『根本』（Mula，根本）等作用，所依賴的不同。說『同境』，就是指五色根。比如眼根照見青色境時，眼識也緣青色境。因為青色境相同，所以名叫『同境』。乃至身根和身識也是這樣。說『分別』，就是指第六識能為前五識提供分別的依賴。在共同緣取對像時，產生分別的緣故。這是第六識自體與五識作為分別的依賴。《瑜伽師地論》說，有分別和無分別，共同緣取現在的對象。即第六識名為有分別，前五識名為無分別。《解深密經》（Samdhinirmocana-sutra）說，五識生起時，一定有意識共同緣取對象。說『染凈』，就是指第七識。第七識能為五識提供染污和凈化的依賴。第七識如果在有漏位中，就為五識提供染污的依賴。如果成就無漏時，就為前五識提供清凈的依賴。有了這種染凈的依賴，前五識才能運轉。如果沒有，就不能生起。說『根本』，就是指第八識。
【English Translation】 English version: Question: What is the difference between 'Sraya' (that which is relied upon) and the nature and meaning of the six roots (eye, ear, nose, tongue, body, and mind)? Answer: Both have 'Sahabhava-sraya' (co-existent dependence). However, it only takes the present activity of the six places (eye-base, ear-base, nose-base, tongue-base, body-base, and mind-base), and does not take the seeds (Bija, potential states). This is because it lacks the meaning of 'having an object'. If we only say 'six roots', it includes both seeds and present activity. Moreover, 'Sahabhava-sraya' takes the meaning of that which is relied upon. If we say 'six roots', it takes the meaning of growth. Each is discussed according to its superior aspect. In addition, when the mind and mental functions arise and exist, they possess 'Sahabhava-sraya'. If a form arises and exists, only 'Hetu-pratyaya-sraya' (causal dependence) is established, and there is definitely no 'Sahabhava-sraya'. This is because form has no object to be cognized, and its self-nature is not a cognizing phenomenon. Furthermore, the 'Yogacarabhumi-sastra' states that for the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), there are three types of dependence: seed dependence, co-existent dependence, and 'Anujnapti-sraya' (guiding dependence). Question: How many layers of dependence are there? Answer: There are four layers. Namely, the five sense roots (eye-root, ear-root, nose-root, tongue-root, body-root), the sixth consciousness (mind-consciousness), the seventh consciousness (Manas-consciousness), and the eighth consciousness (Alaya-consciousness). That is, the five consciousnesses each rely on their own root. If the latter three consciousnesses, they universally rely on each other and the five consciousnesses. Question: What are the uses of these four layers of dependence: the five sense roots, the sixth consciousness, the seventh consciousness, and the eighth consciousness? Why is it said that if one of them is missing, the five consciousnesses cannot function? Answer: Because there are functions such as 'Samanavisaya' (same object), 'Vikalpa' (discrimination), 'Samklesa-vyavadana' (defilement and purification), and 'Mula' (root), the dependencies are different. Saying 'same object' refers to the five sense roots. For example, when the eye-root illuminates a blue object, the eye-consciousness also cognizes the blue object. Because the blue object is the same, it is called 'same object'. And so on for the body-root and body-consciousness. Saying 'discrimination' refers to the sixth consciousness, which can provide discrimination dependence for the preceding five consciousnesses. This is because it generates discrimination when jointly cognizing objects. This is the sixth consciousness itself acting as the discrimination dependence for the five consciousnesses. The 'Yogacarabhumi-sastra' states that with discrimination and without discrimination, they jointly cognize the present object. That is, the sixth consciousness is called having discrimination, and the preceding five consciousnesses are called without discrimination. The 'Samdhinirmocana-sutra' states that when the five consciousnesses arise, there must be a mind-consciousness jointly cognizing the object. Saying 'defilement and purification' refers to the seventh consciousness. The seventh consciousness can provide defilement and purification dependence for the five consciousnesses. If the seventh consciousness is in the contaminated state, it provides defilement dependence for the five consciousnesses. If it achieves the uncontaminated state, it provides purification dependence for the preceding five consciousnesses. With this defilement and purification dependence, the preceding five consciousnesses can function. Without it, they cannot arise. Saying 'root' refers to the eighth consciousness.
即第八識。第八識。與前五識為根本依。前五識是枝條。又第八能持前五識種。種方生現。推功歸本。皆從第八識中成故。此第八不唯與前五識為根本依。亦與萬法為根本。以能持萬法種故。于因果位中。第八皆為根本。此四重依。各各不同。即八識俱有所依。四種名義不同者。如眼等五識。即同境等四種所依。各有決定義。且如眼識。以眼根為決定同境依。以決定共取一境故。餘四境與四根。各決定取自境亦爾。以第六識為決定分別依。以第七識為決定染凈依。以第八識為決定根本依。又能所依。四句分別。一唯能依非所依。即心所法。二唯所依非能依。即五色根。三俱句。即八識心王。四俱非。即外色法。又開導依者。開者避也。即開避處所。導謂導引。導引令生。即前念心王臨滅時。開避處所。引后念心心所。令彼生起。即后念心心所。托前念開導心王所依而生。名開導依。夫因依之處。則染凈出生之始。果報之境。乃苦樂成熟之時。則十因五果以無差。三依四緣而非濫。皆為最初一念。背覺合塵。轉作能心。現為諸境。三細識全因不覺。六粗相永為所緣。入生死。旋火之輪。未曾暫歇。處塵勞。無間之獄。曷有出期。若能明萬法元起之由。了一念最初之際。方知自我心起。起處無蹤。唯我心亡。滅時無跡。則
永枯苦本。六趣為之冰消。頓竭愛原。二死因茲雲散。二十八祖之正意。從此皎然。三世諸佛之本懷。於斯釋矣。
問。般若無相。不受一塵。云何廣辯四緣及諸因果。
答。夫佛道正法。皆從緣生。故云心法四緣生。色法二緣起。若執不從緣生者。皆非正法。悉屬外道自然邪見。且心之一法。若無第一因緣者。無有親生現行果之義。則諸法不成立。若無第二等無間緣者。則無開導引後生義。無有相續。全成間斷。若無第三所緣緣者。則心無所慮處。不能牽心用。心無所託。乃心境俱成斷滅。若無第四增上緣者。雖具前三緣。若無增上。即成障礙。法亦不生。四緣具足。方成心法。若能明瞭世間因緣所生之法。方乃見無生之旨。以即生法達無生故。且生法尚不知正因。云何能了無生妙理。所以華嚴鈔云。緣起深義。佛教所宗。自古諸德。多雲。三教之宗。儒則宗於五常。道宗自然。佛宗因緣。然老子雖云道生一。一生二。二生三。三生萬物。似有因緣。而非正因緣。言道生一者。道即虛無自然故。彼又云。人法地。地法天。天法道。道法自然。謂虛通曰道。即自然而然。是雖有因緣。亦成自然之義耳。佛法雖有無師智。自然智。而是常住真理。要假緣顯。則亦因緣矣。故教說三世。修因契果。非無善因惡
【現代漢語翻譯】 現代漢語譯本：永遠枯竭痛苦的根源，六道輪迴因此如冰雪消融。徹底斷絕愛慾的源頭，生死輪迴的根本原因也隨之煙消雲散。二十八祖所傳的正法真意，從此彰顯明瞭。過去、現在、未來三世諸佛的根本心願，也在此得以闡釋。
問：般若智慧空無自性，不執著于任何事物，為何還要廣泛闡述四緣以及各種因果關係？
答：佛道的正法，都是由因緣和合而生。所以說心法由四緣而生，色法由二緣而起。如果執著于諸法不是由因緣所生，那就不是正法，而是屬於外道的自然邪見。就拿心法來說，如果沒有第一因緣（根本原因），就沒有親身產生現行結果的道理，那麼一切法就不能成立。如果沒有第二等無間緣（緊隨其後的條件），就沒有開導引導後續產生的意義，沒有相續性，完全變成間斷。如果沒有第三所緣緣（所緣對像），那麼心就沒有所思所慮之處，不能牽動心的作用，心無所依託，心和境都會變成斷滅。如果沒有第四增上緣（增強的條件），即使具備了前三緣，如果沒有增上緣，就會形成障礙，法也不能產生。四緣具足，才能成就心法。如果能夠明白世間萬法都是因緣所生，才能真正領悟無生的真諦，因為通過認識生法才能通達無生。如果連生法的正因都不知道，又怎麼能理解無生這種微妙的道理呢？所以《華嚴鈔》中說：『緣起具有深刻的意義，是佛教所宗。』自古以來的許多大德都說：『三教各有其宗。儒家崇尚五常，道家崇尚自然，佛家崇尚因緣。』雖然老子也說『道生一，一生二，二生三，三生萬物』，似乎也有因緣的意味，但並非真正的因緣。說『道生一』，是因為道是虛無自然的。老子又說：『人傚法地，地傚法天，天傚法道，道傚法自然。』所謂虛通叫做道，也就是自然而然，這雖然有因緣，也成了自然的意思。佛法雖然有無師智、自然智，但那是常住的真理，需要藉助因緣才能顯現，所以也是因緣。因此佛教講說三世，通過修因來契合果報，並非沒有善因惡果。
【English Translation】 English version: Forever drying up the root of suffering, causing the Six Realms to melt away like ice. Completely exhausting the source of love and desire, the root cause of the Two Deaths (birth and death) vanishes like clouds. The true intention of the Twenty-eight Patriarchs is from this point clearly revealed. The fundamental aspiration of the Buddhas of the Three Times (past, present, and future) is explained herein.
Question: Prajna (wisdom) is without characteristics, not clinging to a single speck of dust. Why then extensively discuss the Four Conditions (hetu-pratyaya, samanantara-pratyaya, alambana-pratyaya, adhipati-pratyaya) and various causes and effects?
Answer: The Right Dharma of the Buddha's path all arises from conditions. Therefore, it is said that mental dharmas arise from the Four Conditions, and material dharmas arise from Two Conditions. If one clings to the idea that things do not arise from conditions, then that is not the Right Dharma, but belongs to the heretical views of naturalism of external paths. Take the single dharma of mind, for example. If there is no First Condition (hetu-pratyaya, the direct cause), there is no meaning of personally producing the manifest result. Then all dharmas cannot be established. If there is no Second Condition (samanantara-pratyaya, the immediately preceding condition), then there is no meaning of opening up and guiding subsequent arising, no continuity, and it becomes completely interrupted. If there is no Third Condition (alambana-pratyaya, the object condition), then the mind has no place to contemplate, cannot engage the mind's function, and the mind has nothing to rely on, so both mind and object become annihilated. If there is no Fourth Condition (adhipati-pratyaya, the dominant condition), even if the previous three conditions are present, without the dominant condition, it becomes an obstacle, and the dharma will not arise. When the Four Conditions are complete, then the mental dharma is formed. If one can understand that the dharmas of the world are produced by conditions, then one can truly realize the meaning of non-arising, because one attains non-arising through understanding arising. If one does not even know the direct cause of arising, how can one understand the wonderful principle of non-arising? Therefore, the Hua Yan Chao says: 'The profound meaning of dependent origination is what Buddhism upholds.' Since ancient times, many virtuous ones have said: 'The Three Teachings each have their own tenets. Confucianism reveres the Five Constant Virtues, Taoism reveres nature, and Buddhism reveres dependent origination.' Although Lao Tzu said, 'The Tao gives birth to one, one gives birth to two, two gives birth to three, three gives birth to all things,' it seems to have the meaning of conditions, but it is not the true conditions. Saying 'The Tao gives birth to one' is because the Tao is emptiness and nature. He also said, 'Man follows the Earth, the Earth follows Heaven, Heaven follows the Tao, and the Tao follows nature.' What is called Tao is emptiness and unobstructedness, which is natural and spontaneous. Although there are conditions, it becomes the meaning of nature. Although Buddhist Dharma has uninstructed wisdom and natural wisdom, it is the constant and true principle, which needs to be manifested through conditions, so it is also conditions. Therefore, the teachings speak of the Three Times, cultivating causes to accord with results, not without good causes and evil results.
因故。楞伽經。大慧白佛。佛說常不思議。彼諸外道。亦有常不思議。何以異耶。佛言。彼諸外道。無有常不思議。以無因故。我說常不思議有因。因於內證。豈得同耶。是則真常。亦因緣顯。凈名經云。說法不有亦不無。以因緣故。諸法生。法華經云。諸佛兩足尊。知法常無性。佛種從緣起。是故說一乘。又經云。一切諸法。因緣為本。中論云。未曾有一法。不從因緣生。是故一切法。無不是空者。則真空中道。亦因緣矣。若爾。涅槃經云。我觀諸行。悉皆無常。云何知耶。以因緣故。若一切法從緣生者。則知無常。是諸外道。無有一法不從緣生。是故無常。則外道有因緣矣。釋曰。此明外道在因緣內。執于緣相以為常住。是故。破之。言無常耳。今明教詮因緣妙理。具常無常。豈得同耶。況覆宗者。從多分說。所以因緣是所宗。不應致疑。故知唯是一心緣起法門。以法無自性。隨心所現。所現之法。全是自心。終無心外法。能與心為緣。所以本末相收。皆歸宗鏡。何者。內即是本。外即是末。以唯心義。則內收外。托境生心。則末亦收內。若以法性為本。法性融通。緣起相由。則塵包大身。毛容剎土。故合為一大緣起也。故知有智慧無多聞。有多聞無智慧。俱不達實相。聞慧具足。真見心原。又經云。若欲學般若
【現代漢語翻譯】 現代漢語譯本 因故，《楞伽經》。大慧菩薩問佛陀：『佛陀您說「常」是不思議的，但那些外道也有「常」和「不思議」的說法，這有什麼區別呢？』 佛陀回答說：『那些外道沒有真正的「常」和「不思議」，因為他們沒有正確的因。我說「常」和「不思議」是有原因的，這個原因在於內心的證悟，怎麼能和外道相同呢？』 因此，真正的「常」也是通過因緣顯現的。《維摩詰經》說：『說法既不是有，也不是無，而是因緣所生。』《法華經》說：『諸佛是兩足尊，知道諸法本性是空無自性的，佛種是從因緣而生起的，所以才說一乘法。』 又有經文說：『一切諸法，以因緣為根本。』《中論》說：『從來沒有一種法不是從因緣而生的。』所以，一切法沒有不是空性的。那麼，真空的中道，也是因緣所生了。 如果這樣說，《涅槃經》說：『我觀察諸行，都是無常的。』怎麼知道是無常的呢？因為因緣的緣故。如果一切法都是從因緣而生，那麼就知道是無常的。難道是說外道沒有一法不是從因緣而生的嗎？所以說無常，那麼外道也有因緣了？』 解釋：這裡說明外道雖然在因緣之內，卻執著于因緣的表相，認為它是常住不變的，所以才破斥他們，說他們是無常的。現在我們所說的教義，詮釋的是因緣的微妙道理，既包含常，也包含無常，怎麼能和外道相同呢？況且宗門的說法，是從大部分情況來說的，所以因緣是宗門所宗的，不應該產生疑問。 所以要知道，唯有一心緣起的法門，因為法沒有自性，隨著心而顯現，所顯現的法，全是自心，終究沒有心外的法，能夠與心作為因緣。所以，本末相互收攝，都歸於宗鏡。什麼是本？什麼是末？內就是本，外就是末。以唯心的道理來說，就是內收外；托境生心，就是末也收內。如果以法性為本，法性是融通的，緣起是相互依存的，那麼微塵包含著大身，毛孔容納著剎土，所以合起來就是一個大的緣起。 所以要知道，只有智慧而沒有多聞，或者只有多聞而沒有智慧，都不能通達實相。聞慧都具備了，才能真正見到心的本源。又有經文說：『如果想要學習般若（Prajna，智慧）。』
【English Translation】 English version Therefore, the Lankavatara Sutra. Mahamati (Mahamati, great wisdom) asked the Buddha: 'The Buddha said that 'constancy' is inconceivable, but those heretics also have the saying of 'constancy' and 'inconceivable'. What is the difference?' The Buddha replied: 'Those heretics do not have true 'constancy' and 'inconceivable' because they do not have the correct cause. I say that 'constancy' and 'inconceivable' have a cause, and this cause lies in the inner realization. How can it be the same as the heretics?' Therefore, true 'constancy' is also manifested through conditions. The Vimalakirti Sutra says: 'The Dharma is neither existent nor non-existent, but arises from conditions.' The Lotus Sutra says: 'The Buddhas are the two-legged honored ones, knowing that the nature of all dharmas is empty and without self-nature. The Buddha-nature arises from conditions, so it is said that there is only one vehicle.' Again, the sutra says: 'All dharmas have conditions as their basis.' The Madhyamaka-karika says: 'There has never been a single dharma that does not arise from conditions.' Therefore, all dharmas are not empty. Then, the Middle Way of emptiness is also born of conditions. If so, the Nirvana Sutra says: 'I observe all actions, and they are all impermanent.' How do you know they are impermanent? Because of conditions. If all dharmas arise from conditions, then it is known that they are impermanent. Is it said that there is no dharma of the heretics that does not arise from conditions? So it is said to be impermanent, then the heretics also have conditions?' Explanation: This explains that although the heretics are within conditions, they cling to the appearance of conditions, thinking that it is permanent and unchanging, so they are refuted, saying that they are impermanent. Now, the teachings we speak of explain the subtle principle of conditions, which includes both constancy and impermanence. How can it be the same as the heretics? Moreover, the sayings of the Zen school are from the majority of situations, so conditions are what the Zen school follows, and there should be no doubt. Therefore, it should be known that the only Dharma gate of the arising of one mind is because the Dharma has no self-nature and manifests according to the mind. The manifested Dharma is entirely the mind itself, and there is ultimately no Dharma outside the mind that can be the condition of the mind. Therefore, the beginning and the end are mutually inclusive and return to the Zongjing Lu (Zongjing Lu, Record of the Source Mirror). What is the beginning? What is the end? The inner is the beginning, and the outer is the end. In terms of the principle of mind-only, the inner includes the outer; relying on the environment to generate the mind, the end also includes the inner. If the Dharma-nature is taken as the beginning, the Dharma-nature is all-pervasive, and the arising of conditions is interdependent, then the dust contains the great body, and the pores contain the Buddha-lands, so it is combined into one great arising of conditions. Therefore, it should be known that having only wisdom without much learning, or having only much learning without wisdom, cannot penetrate the true nature. Only when both hearing and wisdom are possessed can one truly see the origin of the mind. Again, the sutra says: 'If you want to learn Prajna (Prajna, wisdom).'
。應學一切法。以色無邊故。般若無邊。又經云。若欲了達因緣。等無間緣。所緣緣。增上緣者。應當學般若。智論釋云。不破四緣之義。唯破四緣之執。如水中之月。不破所見。只破所取。故知但有能取執情。則非幻而成幻法。若成無所得慧。則非幻尚自不生。執喪情虛。萬法無咎。般若真性。何所滯乎。如大涅槃經云。菩薩善知諸緣。菩薩摩訶薩。不見色相。不見色緣。不見色體。不見色生。不見色滅。不見一相。不見異相。不見見者。不見相貌。不見受者。何以故。了因緣故。如色。一切法亦如是。又前十因四緣等義。是約法相宗說。略明行相。今依法性宗自在無礙法門。說明其體性。據華嚴法界緣起無盡宗。亦有因門六義。緣起十義。今且釋因門六義者。一空。有力。不待緣。是剎那滅義。由剎那滅故。即無自體。是空也。由此滅故。果法得生。是有力也。然此謝滅。非由緣。力故不待緣。二空。有力。待緣。是俱有義。由俱有故。方有即顯。是不有。空義也。俱故能成有。是有力也。俱故非散。是待緣也。三空。無力。待緣。是待緣義。由無自性故。是空也。因不生緣生故。是無力也。四有。有力。不待緣。是決定義。由自類不改故。是有義。然自不改而生果故。果有力義。然此不改。非由緣力。故不待緣
【現代漢語翻譯】 現代漢語譯本 應學習一切法，因為色的體性是無邊的，所以般若（Prajna，智慧）也是無邊的。經典中又說：『如果想要完全瞭解因緣（Hetu-pratyaya，原因之緣）、等無間緣（Samanantara-pratyaya，無間斷之緣）、所緣緣（Alambana-pratyaya，對像之緣）、增上緣（Adhipati-pratyaya，增上之緣），就應當學習般若。』《智度論》解釋說：『不破除四緣的意義，只是破除對四緣的執著，就像水中的月亮，不破除所見到的影像，只是破除對影像的執取。』由此可知，只要有能取和執著的情感，那麼非幻化的事物也會變成幻化的法。如果成就了無所得的智慧，那麼非幻化的事物尚且不會產生，執著消失，情感空虛，萬法就沒有過失。般若的真實體性，又有什麼可以滯留的呢？如同《大涅槃經》所說：『菩薩善於瞭解各種因緣，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）不見色的現象，不見色的緣，不見色的體性，不見色的生起，不見色的滅亡，不見單一的現象，不見不同的現象，不見能見者，不見現象的相貌，不見接受者。』為什麼呢？因爲了解因緣的緣故。如同色一樣，一切法也是如此。另外，前面的十因四緣等的意義，是依據法相宗（Dharmalaksana，唯識宗）所說的，簡略地說明了行相。現在依據法性宗（Dharmata，體性宗）自在無礙的法門，說明其體性。根據華嚴法界緣起無盡宗，也有因門六義，緣起十義。現在且解釋因門六義：一、空，有力，不待緣，是剎那滅的意義。因為剎那滅的緣故，就沒有自體，所以是空。由此滅的緣故，果法得以產生，所以是有力。然而這種謝滅，不是由緣的力量，所以不依賴緣。二、空，有力，待緣，是俱有的意義。因為俱有的緣故，才能顯現，所以是不有，是空的意義。俱有才能成就存在，所以是有力。俱有所以不是散亂的，所以是依賴緣。三、空，無力，待緣，是依賴緣的意義。因為沒有自性的緣故，所以是空。因為因不生，緣生，所以是無力。四、有，有力，不待緣，是決定的意義。因為自類不改變的緣故，所以是有義。然而自身不改變而產生果，所以是果有力義。然而這種不改變，不是由緣的力量，所以不依賴緣。
【English Translation】 English version One should study all dharmas (phenomena), because the nature of color (rupa) is boundless, therefore prajna (wisdom) is also boundless. Moreover, the sutra says: 'If you wish to fully understand hetu-pratyaya (causal condition), samanantara-pratyaya (immediately contiguous condition), alambana-pratyaya (object condition), and adhipati-pratyaya (dominant condition), you should study prajna.' The Mahaprajnaparamita-sastra explains: 'It does not negate the meaning of the four conditions, but only negates the attachment to the four conditions, like the moon in the water, it does not negate what is seen, but only negates what is grasped.' From this, it is known that as long as there is the emotion of grasping and attachment, then non-illusory things will become illusory dharmas. If one achieves the wisdom of non-attainment, then non-illusory things will not even arise, attachment disappears, emotions become empty, and all dharmas are without fault. What can hinder the true nature of prajna? As the Mahaparinirvana Sutra says: 'Bodhisattvas are good at understanding all conditions, Bodhisattva-Mahasattvas do not see the appearance of color, do not see the condition of color, do not see the nature of color, do not see the arising of color, do not see the cessation of color, do not see a single phenomenon, do not see different phenomena, do not see the seer, do not see the appearance of phenomena, do not see the receiver.' Why? Because they understand the conditions. Just like color, all dharmas are also like this. In addition, the meaning of the previous ten causes and four conditions, etc., is based on the Dharmalaksana (Yogacara) school, briefly explaining the characteristics. Now, based on the Dharmata (Tathata) school's unobstructed dharma gate, explain its nature. According to the Avatamsaka (Huayan) school's inexhaustible origination of the Dharmadhatu, there are also six meanings of the cause gate and ten meanings of dependent origination. Now, let's explain the six meanings of the cause gate: 1. Empty, powerful, not dependent on conditions, is the meaning of momentary cessation. Because of momentary cessation, there is no self-nature, so it is empty. Because of this cessation, the result dharma can arise, so it is powerful. However, this cessation is not due to the power of conditions, so it is not dependent on conditions. 2. Empty, powerful, dependent on conditions, is the meaning of co-existence. Because of co-existence, it can be manifested, so it is non-existent, the meaning of empty. Co-existence can achieve existence, so it is powerful. Co-existence is not scattered, so it is dependent on conditions. 3. Empty, powerless, dependent on conditions, is the meaning of dependent on conditions. Because there is no self-nature, it is empty. Because the cause does not arise, the condition arises, so it is powerless. 4. Existent, powerful, not dependent on conditions, is the meaning of definite. Because the self-category does not change, it is the meaning of existent. However, the self does not change and produces the result, so it is the meaning of the result being powerful. However, this unchanging is not due to the power of conditions, so it is not dependent on conditions.
。五有。有力。待緣。引自果義。由引現自果。是有義。雖得緣方生。然不生緣果。是有力義。即由此故。是待緣義。六有。無力。待緣。恒隨轉義。由隨他。故無力。是故待緣。正因對緣。唯有三義。一因。有力。不待緣。全能生故。不雜緣力故。二因。有力。侍緣。相資發故。三因。無力。待緣。全不作故。用緣故。又由上三義。因中各有空有二義。二門各三。唯有六故。不增減也。何故不立第四句無力不待緣義者。以彼非因義。故不立。
問。果中有六義不。
答。果中唯空有二義。謂從他生無體。故是空義。酬因故。是有義。若約互為因果說。即為他因時。具斯六義。與他作果時。即唯有二義。是故六義唯在因中。待緣者。待因事之外增上等三緣也。若緣起秘密義。皆具此六義。六義。約體用各有四句。一約體。有無四句。一是有。謂決定義故。二是無。謂剎那滅義故。三亦有亦無。謂合彼引自果及俱有。無二是也。四非有非無。謂合彼恒隨轉及待眾緣。無二是也。二就用四句。一由合彼恒隨及待眾緣無二故。是不自生。二由合彼剎那滅及決定義無二故。是不他生。三由合彼俱有及引自果無二故。不共生也。四由具三句合其六義因義方成故。非無因生也。中觀八不。據遮詮。六義。約表詮。八不
【現代漢語翻譯】 現代漢語譯本： 五有：有力（具有力量）。待緣（等待因緣）。引自果義（從結果的意義引申而來）。因為由引發現自身的結果，所以是『有』的意義。雖然得到因緣才能產生，但不產生因緣的結果，這是『有力』的意義。正因為如此，所以是『待緣』的意義。
六有：無力（沒有力量）。待緣（等待因緣）。恒隨轉義（恒常隨順轉變的意義）。因為隨順於他，所以沒有力量，因此需要等待因緣。正因對待因緣，只有三種意義：第一種因，有力，不待緣，因為完全能夠產生結果，不雜有因緣的力量。第二種因，有力，待緣，因為互相資助而引發。第三種因，無力，待緣，因為完全不作為，只是使用因緣。
又因為以上三種意義，因中各有空和有二種意義，二門各有三種，所以只有六種，不會增多也不會減少。為什麼不建立第四句『無力不待緣』的意義呢？因為那不是因的意義，所以不建立。
問：果中是否有六義？
答：果中只有空和有二種意義。所謂從他而生沒有自體，所以是空的意義。酬報因，所以是有的意義。如果按照互為因果來說，作為他因時，具備這六種意義。與他作為果時，就只有二種意義。所以六義只在因中。待緣，是等待因事之外的增上緣等三種因緣。
如果緣起秘密義，都具備這六義。六義，按照體和用各有四句。一、按照體，有無四句：一是『有』，因為決定義的緣故。二是『無』，因為剎那滅的意義的緣故。三是『亦有亦無』，是結合了引自果和俱有，沒有二的緣故。四是『非有非無』，是結合了恒隨轉和待眾緣，沒有二的緣故。二、就用四句：一是因為結合了恒隨及待眾緣沒有二的緣故，所以是不自生。二是因為結合了剎那滅及決定義沒有二的緣故，所以是不他生。三是因為結合了俱有及引自果沒有二的緣故，所以是不共生。四是因為具備三句結合其六義，因的意義才能成立，所以不是無因生。中觀八不，是根據遮詮（遮遣詮釋），六義，是根據表詮（表述詮釋），八不。
【English Translation】 English version: Five 'Haves': Having power (possessing strength). Awaiting conditions (waiting for causes and conditions). Derived from the meaning of result (inferred from the meaning of the result). Because the manifestation of oneself's result is derived from the cause, it has the meaning of 'having'. Although it arises only when conditions are met, it does not produce the result of conditions; this is the meaning of 'having power'. Precisely because of this, it has the meaning of 'awaiting conditions'.
Six 'Haves': Lacking power (without strength). Awaiting conditions (waiting for causes and conditions). The meaning of constantly following transformation (the meaning of constantly following and transforming). Because it follows others, it lacks power, and therefore needs to await conditions. The direct cause in relation to conditions has only three meanings: The first cause, having power, not awaiting conditions, because it is fully capable of producing the result, not mixed with the power of conditions. The second cause, having power, awaiting conditions, because they mutually assist in arising. The third cause, lacking power, awaiting conditions, because it does not act at all, but uses conditions.
Furthermore, because of the above three meanings, within the cause, there are two meanings of emptiness and existence, each of the two aspects having three, so there are only six, neither increasing nor decreasing. Why is the fourth statement 'lacking power and not awaiting conditions' not established? Because that is not the meaning of a cause, it is not established.
Question: Are there six meanings in the result?
Answer: In the result, there are only two meanings of emptiness and existence. The so-called arising from others without self-nature is the meaning of emptiness. Requiting the cause is the meaning of existence. If speaking in terms of mutual cause and effect, when acting as the cause for others, it possesses these six meanings. When acting as the result for others, it only has two meanings. Therefore, the six meanings are only in the cause. Awaiting conditions refers to waiting for the three conditions of the augmenting condition etc. outside of the causal event.
If the secret meaning of dependent origination is present, all six meanings are present. The six meanings, according to substance and function, each have four statements. First, according to substance, the four statements of existence and non-existence: One is 'existence', because of the meaning of definite determination. Two is 'non-existence', because of the meaning of momentary cessation. Three is 'both existence and non-existence', which is the combination of deriving from the result and co-existence, without the two. Four is 'neither existence nor non-existence', which is the combination of constantly following transformation and awaiting numerous conditions, without the two. Second, regarding function, four statements: One is because of the combination of constantly following and awaiting numerous conditions without the two, therefore it is not self-arising. Two is because of the combination of momentary cessation and definite determination without the two, therefore it is not other-arising. Three is because of the combination of co-existence and deriving from the result without the two, therefore it is not co-arising. Four is because possessing the three statements combines its six meanings, the meaning of cause can be established, therefore it is not arising without a cause. The Eight No's of Madhyamaka are based on apophatic interpretation (遮詮), the six meanings are based on kataphatic interpretation (表詮), the Eight No's.
約反。情理自現。六義據現。理情自亡。有斯左右耳。六義開合者。或約體唯一。以因無二體故。或約義分二。謂空有。以無自性故。緣起現前故。或約用分三。一有力。不待緣。二有力。待緣。三無力。待緣。初即全有力。后即全無力。中即亦有力亦無力。第四句。無力。不待緣。非因。故不論。六義據緣起自體。六相據緣起義門。六義。由空有義。故有相即門。由有力無力義。故相入門。由有待緣不待緣義。故有同體異體門。由諸義門。故得有毛容剎海等事也。若論相入相持。皆因有力無力。即此二義。不得同時。若俱有力。無無力者。即成多果過。一一各生故。若俱無力。無有力者。即成無果過。俱不生故。論云。因不生緣生故。緣不生因生故。以一有力能持多。以多無力即入一中。以多有力能持一。以一無力即入多中。是以一塵有力。能含剎海。剎海無力。潛入一中。
問。有力無力。其義如何。
答。若以一有力者。是空無性義。無性故。能成諸法。以有空義故。一切法得成。則是一有力為主。多無力為伴。若以多有力者。則無一法而有自體能獨立者。皆假眾緣相待而成。則多有力為主。一無力為伴。所以立伴相成。自他互立。無伴則主不立。闕自則他不成。又約用。由相待故。具有力無力義
【現代漢語翻譯】 現代漢語譯本 大約是相反的。情理自然顯現。六義根據顯現。理情自然消亡。有這樣的左右關係而已。六義的開合，或者根據本體是唯一的，因為沒有第二個本體的緣故。或者根據意義分為二，指空和有，因為沒有自性的緣故，緣起顯現的緣故。或者根據作用分為三：一是有力，不依賴緣；二是有力，依賴緣；三是無力，依賴緣。第一個就是完全有力，最後一個就是完全無力，中間那個就是既有力又無力。第四種情況，無力，不依賴緣，不是因，所以不討論。六義根據緣起的自體，六相根據緣起的義門。六義，由於空有義，所以有相即門。由於有力無力義，所以有相入門。由於有待緣不待緣義，所以有同體異體門。由於各種義門，所以才會有毛孔容納剎海（Kshatra-sāgara，佛剎如大海）等事。如果討論相入相持，都是因為有力無力，即這兩種意義，不能同時存在。如果都是有力，沒有無力，就會造成多果的過失，因為每一個都各自產生。如果都是無力，沒有有力，就會造成無果的過失，因為都不產生。論中說，因為因不生而緣生，因為緣不生而因生。用一個有力能支援多個，用多個無力就能進入一個之中。用多個有力能支援一個，用一個無力就能進入多個之中。因此一粒微塵有力，能包含剎海，剎海無力，潛入一中。
問：有力無力，它的意義是什麼？
答：如果用一個有力來說，是空無性的意義。因為無性，所以能成就諸法。因為有空義的緣故，一切法才能成就。這就是一個有力為主，多個無力為伴。如果用多個有力來說，就沒有一個法有自體能夠獨立存在，都是依靠眾多因緣相互對待才能成就。這就是多個有力為主，一個無力為伴。所以建立伴侶互相成就，自己和他人互相建立。沒有伴侶，主體就不能成立；缺少自己，他人就不能成就。又根據作用來說，由於相互對待的緣故，兼具有力和無力的意義。
【English Translation】 English version Approximately the opposite. Reason and principle naturally manifest. The six meanings are based on manifestation. Reason and emotion naturally cease. There are only such relationships of left and right. The opening and closing of the six meanings, either according to the substance being unique, because there is no second substance. Or according to meaning, divided into two, referring to emptiness and existence, because there is no self-nature, because of the arising of conditions. Or according to function, divided into three: one is powerful, not dependent on conditions; two is powerful, dependent on conditions; three is powerless, dependent on conditions. The first is completely powerful, the last is completely powerless, and the middle one is both powerful and powerless. The fourth situation, powerless, not dependent on conditions, is not a cause, so it is not discussed. The six meanings are based on the self-nature of dependent arising, and the six characteristics are based on the meaning-gate of dependent arising. The six meanings, due to the meaning of emptiness and existence, therefore have the gate of mutual identity. Due to the meaning of powerful and powerless, therefore there is the gate of mutual entry. Due to the meaning of dependent and non-dependent conditions, therefore there are the gates of same-body and different-body. Due to the various meaning-gates, therefore there are matters such as pores containing Kshetra-sāgara (Buddha-fields like oceans). If discussing mutual entry and mutual support, it is all because of powerful and powerless, that is, these two meanings cannot exist simultaneously. If all are powerful, and there is no powerless, it will cause the fault of multiple fruits, because each one produces separately. If all are powerless, and there is no powerful, it will cause the fault of no fruit, because none produce. The treatise says, because the cause does not produce but the condition produces, because the condition does not produce but the cause produces. Use one powerful to support many, use many powerless to enter into one. Use many powerful to support one, use one powerless to enter into many. Therefore, one dust particle is powerful, able to contain Kshetra-sāgara, Kshetra-sāgara is powerless, secretly entering into one.
Question: What is the meaning of powerful and powerless?
Answer: If using one powerful to speak, it is the meaning of emptiness and no-self-nature. Because of no-self-nature, it can accomplish all dharmas. Because of the meaning of emptiness, all dharmas can be accomplished. This is one powerful as the main, and many powerless as companions. If using many powerful to speak, then there is not one dharma that has a self-nature that can exist independently, all rely on numerous conditions mutually to be accomplished. This is many powerful as the main, and one powerless as the companion. Therefore, establish companions to mutually accomplish, self and others mutually establish. Without companions, the main cannot be established; lacking self, others cannot be accomplished. Also according to function, due to mutual dependence, it simultaneously has the meaning of powerful and powerless.
。是相收及相入。二約體。由相作故。具有體無體義。是故相即及相是。經偈云。諸法無作用。亦無有體性。是故一切法。各各不相知。以他而為自。故無體性。以相待而成。故無作用。此是無力義。又因此無知無性。方有緣起。若一法有體。則不假相依。若無相依。則無諸法。若諸法不空。則無道無果。此是有力義。次緣起十門者。即緣起相由之力。謂一與多互為緣起。相由成立。故有相即相入等。此有二種。一約緣用。有有力無力。相待相依。全體相收。故有相入。二約緣體。有空不空。能作所作。全體相是。故有相即。此即入二門。復有二義。一異體相望。故有微細隱顯。謂異體相容。是微細義。異體相是。具隱顯義。二同體內具德。故有一多廣狹。謂同體相入。故有一多無礙。同體相即。故有廣狹無礙。又由以異攝同。故有帝網義。於時中。故有十世義。緣起無性。故有性相無礙義。相關互攝。故有主伴義。十緣義者。一。諸緣各異義。大緣起中諸緣相望。要須體用各別。不相雜亂。方成緣起。若雜亂者。失本緣法。緣起不成。此則諸緣各各自守一位。經頌云。多中無一性。一亦無有多。二互遍相資義。要互相遍。方成緣起。如一緣遍應多緣。各與彼多全為一故。此一即是多個一也。此即一一各具一切。經頌
【現代漢語翻譯】 是『相收』（互相包含）及『相入』（互相進入）。二、約體（從本體方面說）：由於『相作』（互相作用）的緣故，既具有『體』（實體）的意義，也具有『無體』（非實體）的意義。因此有『相即』（互相等同）及『相是』（互相是對方）的說法。《經》中的偈語說：『諸法無作用，亦無有體性，是故一切法，各各不相知，以他而為自，故無體性，以相待而成，故無作用。』這是『無力義』（沒有獨立自主的力量）。又因為這種『無知無性』（沒有知覺和自性），才會有『緣起』（事物相互依存產生）的可能。如果一法有自體，就不需要相互依存；如果沒有相互依存，就沒有諸法；如果諸法不空，就沒有道和果。這是『有力義』（具有產生道和果的力量）。 其次，『緣起十門』（緣起法的十個方面）是指緣起相由的力量，即一與多互相為緣起，相互依存成立，所以有『相即』、『相入』等。這有兩種情況：一、約緣用（從緣起的作用方面說）：有『有力』和『無力』，相互對待和依存，全體互相包含，所以有『相入』。二、約緣體（從緣起的本體方面說）：有『空』和『不空』，能作和所作，全體互相是對方，所以有『相即』。這就是『入』的兩種含義。 又有兩種意義：一、異體相望（從不同本體相互觀望）：所以有『微細隱顯』（微妙、細小、隱藏和顯現）。異體相互容納，是『微細義』（微妙細小的意義）；異體相互是對方，具有『隱顯義』（隱藏和顯現的意義）。二、同體內具德（在同一個本體內具備功德）：所以有『一多廣狹』（一和多，廣大和狹小）。同體相互進入，所以有一多無礙；同體相互等同，所以有廣狹無礙。又因為用『異』（不同）來統攝『同』（相同），所以有『帝網義』（如同帝釋天的寶網，珠光互攝，重重無盡）。在時間上，所以有『十世義』（過去、現在、未來各有三世，加上當下一世，共十世）。緣起沒有自性，所以有『性相無礙義』（本體和現象相互沒有障礙）。相關互攝（相互關聯和包含），所以有『主伴義』（主要和輔助的關係）。 『十緣義』（十種緣起的方式）：一、諸緣各異義（各種緣各不相同的意義）：在大緣起中，各種緣相互觀望，必須體和用各自不同，不互相混雜，才能成就緣起。如果混雜，就會失去本來的緣法，緣起就不能成立。這就是各種緣各自守住自己的位置。《經》中的頌詞說：『多中無一性，一亦無有多。』（在多中沒有一的自性，一中也沒有多的自性。）二、互遍相資義（互相普遍資助的意義）：要互相普遍，才能成就緣起。如一個緣普遍應于多個緣，各自與那多個緣完全為一的緣故。這一就是多個一。這就是一一各具一切。《經》中的頌詞說：
【English Translation】 These are 『相收』 (xiāng shōu) [mutual containment] and 『相入』 (xiāng rù) [mutual entry]. Secondly, regarding the essence: Because of 『相作』 (xiāng zuò) [mutual action], it has both the meaning of 『體』 (tǐ) [substance] and 『無體』 (wú tǐ) [non-substance]. Therefore, there are statements of 『相即』 (xiāng jí) [mutual identity] and 『相是』 (xiāng shì) [mutual being]. The verse in the Sutra says: 『All dharmas have no function, nor do they have inherent nature. Therefore, all dharmas do not know each other. They take others as themselves, hence they have no inherent nature. They are formed by mutual dependence, hence they have no function.』 This is the meaning of 『無力義』 (wú lì yì) [powerlessness]. Furthermore, it is because of this 『無知無性』 (wú zhī wú xìng) [ignorance and lack of inherent nature] that 『緣起』 (yuán qǐ) [dependent origination] is possible. If one dharma has its own substance, it does not need to depend on each other; if there is no mutual dependence, there will be no dharmas; if dharmas are not empty, there will be no path and no fruit. This is the meaning of 『有力義』 (yǒu lì yì) [powerfulness]. Next, the 『緣起十門』 (yuán qǐ shí mén) [ten aspects of dependent origination] refers to the power of dependent origination, that is, one and many are mutually dependent, and they are established by mutual dependence, so there are 『相即』 (xiāng jí) [mutual identity], 『相入』 (xiāng rù) [mutual entry], etc. There are two situations: First, regarding the function of dependent origination: there are 『有力』 (yǒu lì) [powerful] and 『無力』 (wú lì) [powerless], mutual treatment and dependence, and the whole is mutually inclusive, so there is 『相入』 (xiāng rù) [mutual entry]. Second, regarding the essence of dependent origination: there are 『空』 (kōng) [emptiness] and 『不空』 (bù kōng) [non-emptiness], the able and the acted upon, and the whole is each other, so there is 『相即』 (xiāng jí) [mutual identity]. These are the two meanings of 『entry』. There are also two meanings: First, different entities look at each other: so there are 『微細隱顯』 (wēi xì yǐn xiǎn) [subtlety, minuteness, concealment, and manifestation]. Different entities accommodate each other, which is the meaning of 『微細義』 (wēi xì yì) [subtle and minute meaning]; different entities are each other, which has the meaning of 『隱顯義』 (yǐn xiǎn yì) [concealment and manifestation]. Second, the same entity has inherent virtues: so there are 『一多廣狹』 (yī duō guǎng xiá) [one and many, vastness and narrowness]. The same entity enters each other, so there is unobstructedness between one and many; the same entity is identical to each other, so there is unobstructedness between vastness and narrowness. Moreover, because 『異』 (yì) [difference] is used to encompass 『同』 (tóng) [sameness], there is the meaning of 『帝網義』 (dì wǎng yì) [Indra's net, where each jewel reflects all others]. In time, there is the meaning of 『十世義』 (shí shì yì) [ten periods of time: past, present, and future each have three periods, plus the present moment, totaling ten periods]. Dependent origination has no inherent nature, so there is the meaning of 『性相無礙義』 (xìng xiàng wú ài yì) [unobstructedness between essence and phenomena]. Related mutual inclusion, so there is the meaning of 『主伴義』 (zhǔ bàn yì) [the relationship between the main and the auxiliary]. 『十緣義』 (shí yuán yì) [ten ways of dependent origination]: First, the meaning of 『諸緣各異義』 (zhū yuán gè yì yì) [different conditions are different]: In the great dependent origination, various conditions look at each other, and the essence and function must be different and not mixed, so that dependent origination can be achieved. If they are mixed, the original condition will be lost, and dependent origination will not be established. This is that each condition guards its own position. The verse in the Sutra says: 『多中無一性，一亦無有多』 (duō zhōng wú yī xìng, yī yì wú yǒu duō) [In the many, there is no nature of one; in the one, there is no many]. Second, the meaning of 『互遍相資義』 (hù biàn xiāng zī yì) [mutual pervasiveness and support]: To be mutually pervasive, dependent origination can be achieved. For example, one condition pervades many conditions, and each is completely one with those many conditions. This one is many ones. That is, each one has everything. The verse in the Sutra says:
云。知以一故眾。知以眾故一。三俱存無礙義。凡是一緣。要具前二。以要住自一。方能遍應。遍。應多緣。多。緣方是一故。以一不自作一。以多作一。以多不自多。以一作多。是故唯一多一自在無礙。或舉體全住。是唯一也。或舉體遍應。是多一也。或俱存。或雙泯。或總合。或全離。經頌云。諸法無所依。但從和合起。此三門。總明緣起本法竟。四異體相入義。謂法門力用。遞相依持。互形奪故。各有全力全無力義。由一有力。必不與多有力俱。是故無有一而不持多也。由多無力。必不與一無力俱。是故無有多而不入一也。多持一依亦然。五異體相即義。諸緣相望。全體形奪。有有體無體義。是故一緣是能起能成。故有體。多緣是所起所成。故無體。由一有體。必不得與多有體俱。多無體。必不得與一無體俱。是故無有不多之一。無有不一之多。六。體用雙融義。一以體無不用。故舉體全用。即有相入。無相即義。二用無不體。故舉用全體。即唯有相即。無相入義。三歸體之用不礙用。全用之體不失體。無礙雙存。亦即亦入。自在俱現。四全用之體體泯。全體之用用亡。非即非入。圓融一味。五合前四句。同一緣起。無礙雙存。六泯前五句。絕待離言。冥同性海。此上三門。于初異體門中顯義理竟。七同體相入
【現代漢語翻譯】 現代漢語譯本 云：瞭解以一可知眾，瞭解以眾可知一。一、眾、三者同時存在，沒有障礙，這就是三俱存無礙的含義。凡是單一的因緣，必須要具備前述的兩種特性。因為要安住于自身的一，才能普遍地應現。普遍地應現，就能應和多種因緣。多種因緣，才能成為唯一的一。因為一不是自己獨立成為一，而是通過多來成為一；多不是自己獨立成為多，而是通過一來成為多。因此，唯一和多一都是自在無礙的。或者整體完全安住，這是唯一；或者整體普遍應現，這是多一。或者同時存在，或者一同泯滅，或者總合，或者完全分離。經文偈頌說：『諸法沒有所依賴，只是從和合而生起。』這三個方面，總括地闡明了緣起根本之法完畢。 四、異體相入義：指法門的力量和作用，互相依賴支援，互相影響和改變，因此各自具有全部的力量，也具有全部沒有力量的含義。因為一個法有力，必定不會與多個法同時都有力。所以沒有一個法不包含多個法。因為多個法沒有力，必定不會與一個法同時都沒有力。所以沒有多個法不進入一個法。多個法支援一個法，依賴一個法，也是同樣的道理。 五、異體相即義：各種因緣相互觀望，整體上互相影響和改變，有有體和無體的含義。因此，一個因緣是能生起能成就的，所以有體；多個因緣是所生起所成就的，所以無體。因為一個有體，必定不能與多個有體同時存在；多個無體，必定不能與一個無體同時存在。所以沒有不包含多個的一，沒有不包含一的多個。 六、體用雙融義：一，本體因為空無自性而無所不能，所以整體完全發揮作用，這就是有相入，無相即的含義。二，作用沒有不是本體的，所以發揮作用的整體就是本體，這就是隻有相即，沒有相入的含義。三，歸於本體的作用不妨礙作用，完全發揮作用的本體不失去本體，沒有障礙地同時存在，既是相即又是相入，自在地同時顯現。四，完全發揮作用的本體泯滅，整體發揮作用的作用消失，非即非入，圓融為一體。五，綜合前四句，同一緣起，沒有障礙地同時存在。六，泯滅前五句，超越對待，遠離言語，默默地與自性之海相同。以上三個方面，在最初的異體門中闡明義理完畢。 七、同體相入
【English Translation】 English version Cloud: To understand the one is to understand the many; to understand the many is to understand the one. The one, the many, and the three exist simultaneously without obstruction; this is the meaning of 'three coexisting without obstruction'. Every single condition (緣, yuan) must possess the aforementioned two characteristics. Because one must abide in its own oneness in order to universally manifest. Universal manifestation allows for responding to multiple conditions. Multiple conditions allow for becoming the unique one. Because the one does not independently become one, but becomes one through the many; the many do not independently become many, but become many through the one. Therefore, the unique one and the many-one are both free and unobstructed. Either the whole entirely abides, which is the unique one; or the whole universally manifests, which is the many-one. Either they coexist, or they are extinguished together, or they are totally combined, or they are completely separated. The sutra verse says: 'All dharmas (法, dharma) have no reliance, but arise from combination.' These three aspects comprehensively explain the fundamental dharma of dependent origination (緣起, yuanqi). Four, the meaning of 'different entities interpenetrating': This refers to the power and function of the dharma gates (法門, famen), mutually relying on and supporting each other, influencing and changing each other. Therefore, each possesses full power and also possesses the meaning of having no power at all. Because if one dharma has power, it will certainly not coexist with multiple dharmas all having power. Therefore, there is not one dharma that does not contain multiple dharmas. Because if multiple dharmas have no power, they will certainly not coexist with one dharma having no power. Therefore, there are not multiple dharmas that do not enter into one dharma. Multiple dharmas supporting one dharma and relying on one dharma are the same principle. Five, the meaning of 'different entities inter-are': Various conditions observe each other, mutually influencing and changing each other as a whole, having the meaning of having substance and having no substance. Therefore, one condition is the one that can arise and accomplish, so it has substance; multiple conditions are what arise and are accomplished, so they have no substance. Because if one has substance, it certainly cannot coexist with multiple having substance; multiple having no substance certainly cannot coexist with one having no substance. Therefore, there is no one that does not contain multiple, and no multiple that does not contain one. Six, the meaning of 'essence and function mutually merging': One, the essence is capable of everything because it is empty of inherent nature, so the whole completely functions, which is the meaning of 'having interpenetration, no inter-being'. Two, no function is not the essence, so the whole that functions is the essence, which is the meaning of 'only inter-being, no interpenetration'. Three, the function returning to the essence does not hinder the function, the essence fully functioning does not lose the essence, coexisting without obstruction, both inter-are and interpenetrate, manifesting freely and simultaneously. Four, the essence fully functioning vanishes, the function fully functioning disappears, neither inter-are nor interpenetrate, perfectly merging into one flavor. Five, combining the previous four sentences, the same dependent origination, coexisting without obstruction. Six, extinguishing the previous five sentences, transcending duality, being apart from words, silently being the same as the ocean of self-nature (自性, zixing). The above three aspects have completed the explanation of the meaning in the initial gate of different entities. Seven, same entities interpenetrating
義。謂前一緣所有多一。與彼一緣體無別故。名為同體。又由此一緣應多緣故。先明相入。謂一緣有力能持多一。多一無力依彼一緣。是故一能攝多。多便入一。八同體相即義。謂前一緣所具多一。亦有有體無體義。故亦相即。以多一無體。由本一成。多即一也。由本一有體。能持多一。全一攝多。如一有多空既爾。多。有一空亦然。九。俱融無礙義。同前六句體用雙融。此三門。於前第二同體門中辯義理竟。十同異圓滿義。以前九門。總合為一大緣起。令多種義門。同時具足。由住一遍應。故有廣狹自在門。由就體。有相即。就用。有相入。由異體相容。具微細門。由異體相即。具隱顯門。就用相入為顯。就體相即為隱。又由異體相入。帶同體相。入具帝網門。由此大緣起。即無礙法界。有託事門。顯於時中。有十世門。相關互攝。有主伴門。此圓滿門。就第三門中以辯義理竟。經頌云。菩薩善觀緣起法。於一法中解眾多。眾多法中解了一。如是理事開合緣性融通。方達一心無盡之用。華嚴演義釋云。夫緣起者。初有三門。一異體門。二同體門。三同異合明門。所有同異體者。以諸緣起門內有二義故。一不相由義。謂自具德故。如因中不待緣是。二相由義。如待緣等是也。初即同體門。后即異體門。若爾。何以初異
【現代漢語翻譯】 現代漢語譯本 義。意思是前一個緣具有多個一。因為它與那個一緣的本體沒有區別，所以稱為『同體』。又因為這一個緣應該有多個緣的緣故，所以先說明『相入』。意思是說一個緣有力量能夠保持多個一，而多個一沒有力量依靠那一個緣。因此，一能夠攝取多，多就進入一。『八、同體相即義』。意思是說前一個緣所具有的多個一，也有有體和無體的含義。所以也『相即』。因為多個一沒有本體，由本來的一個成就。多就是一。由本來的一個有本體，能夠保持多個一，完全的一個攝取多個。如果一個有多個空是這樣，那麼多個，有一個空也是這樣。『九、俱融無礙義』。與前面的六句本體和作用雙重融合相同。這三個門，在前面第二『同體門』中辨析義理完畢。『十、同異圓滿義』。用前面的九個門，總合成為一個大的緣起。使得多種義門，同時具備。由於安住於一個普遍的應，所以有廣狹自在門。由於就本體來說，有相即，就作用來說，有相入。由於異體相互容納，具備微細門。由於異體相互即，具備隱顯門。就作用相入來說是顯，就本體相即來說是隱。又由於異體相入，帶著同體相，進入具備帝網門。由此大的緣起，就是無礙法界。有依託事門，顯示於時間中，有十世門。相關互相攝入，有主伴門。這個圓滿門，就在第三門中辨析義理完畢。經文偈頌說：『菩薩善於觀察緣起法，在一個法中理解眾多，在眾多法中理解一個。』像這樣理事開合，緣性融通，才能通達一心無盡的作用。《華嚴演義釋》中說：『所謂緣起，最初有三個門：一、異體門；二、同體門；三、同異合明門。』所有同異體，是因為諸緣起門內有兩個含義的緣故：一、不相由義，意思是自身具備功德的緣故，例如因中不等待緣就是這樣。二、相由義，例如等待緣等等就是這樣。最初就是同體門，後來就是異體門。如果這樣，為什麼最初是異
【English Translation】 English version Meaning: The previous one condition possesses multiple ones. Because its substance is not different from that one condition, it is called 'same substance' (同體). Also, because this one condition should have multiple conditions, 'interpenetration' (相入) is explained first. It means that one condition has the power to maintain multiple ones, while multiple ones do not have the power to rely on that one condition. Therefore, one can encompass many, and many enter into one. '8. Meaning of Identity of Same Substance (同體相即義)': It means that the multiple ones possessed by the previous one condition also have the meaning of having substance and not having substance. Therefore, they also 'interpenetrate'. Because multiple ones have no substance, they are accomplished by the original one. Many are one. Because the original one has substance and can maintain multiple ones, the complete one encompasses many. If one has multiple emptinesses like this, then multiple ones also have one emptiness like this. '9. Meaning of Mutual Fusion Without Obstruction (俱融無礙義)': It is the same as the previous six sentences where substance and function are doubly fused. These three gates are discussed in the second 'Same Substance Gate' above, and the meaning is completely analyzed. '10. Meaning of Perfect Completeness of Sameness and Difference (同異圓滿義)': Using the previous nine gates, they are combined into one great arising of conditions. This allows multiple gates of meaning to be fully present at the same time. Because it abides in one universal response, there is a gate of freedom of breadth and narrowness. Because in terms of substance, there is identity; in terms of function, there is interpenetration. Because different substances accommodate each other, there is a gate of subtlety. Because different substances are identical to each other, there is a gate of concealment and manifestation. In terms of function, interpenetration is manifestation; in terms of substance, identity is concealment. Also, because different substances interpenetrate, carrying the appearance of the same substance, they enter the gate of possessing the net of Indra (帝網門). This great arising of conditions is the unobstructed Dharma Realm. There is a gate of relying on events, showing that in time, there are the ten worlds (十世門). Related and mutually encompassing, there is a gate of host and companion. This gate of completeness is completely analyzed in the third gate above. The sutra verse says: 'Bodhisattvas are good at observing the arising of conditions, understanding many in one Dharma, and understanding one in many Dharmas.' Like this, the principles and events open and close, the nature of conditions interpenetrates, and then one can understand the inexhaustible function of one mind. The Explanation of the Flower Adornment (華嚴演義釋) says: 'The so-called arising of conditions initially has three gates: 1. Gate of Different Substances (異體門); 2. Gate of Same Substance (同體門); 3. Gate of Combined Explanation of Sameness and Difference (同異合明門).' All sameness and difference of substance is because there are two meanings within the gates of the arising of conditions: 1. Meaning of Not Relying on Each Other, meaning that one possesses virtues oneself, such as not waiting for conditions in the cause. 2. Meaning of Relying on Each Other, such as waiting for conditions, etc. The first is the Gate of Same Substance, and the latter is the Gate of Different Substances. If so, why is the first different?
體門中。云諸緣各別。不相雜亂。第二同體門中。云互相遍應。方成緣起。釋曰。謂要由各異。方得待緣。要由遍應。方自具德耳。所以前之二門。各生三者。一互相依持。有力無力故。二互相形奪。有體無體故。三體用雙融。無前後故。此即緣起大意。次。第一異體門者。然由相成。方各有體。二互遍相資義者。即同體門。則具多個一。如十錢為緣。當體自是本一。應二之時。乃詺初一。以為二一。應三為三一。乃至應十為十一。故有多一。若此一緣不具多一。則資應不遍。不成緣起。此則一一各具一切者。一既有十。二三四等。亦各有十。故云。一一各具。如十錢為喻。其法界差別無盡法中。各各遍應故。隨一一各具法界差別法也。三俱存無礙義者。唯一多一自在無礙者。總明欲多常多。欲一常一。故云自在。一或舉體遍應。二或舉體全住。三或俱存者。俱存住自及遍應也。亦俱存唯一及多一也。四雙泯者。即由俱存。則相即奪故。住一即遍應。非住一也。遍應即住一非遍應也。五或總合者。合前四句為解境故。六或全離者。全離前五成行境故。四異門相入義者。遞相依持者。以是緣起一多等。非定性一多等。謂一有定性。不由於多。多有定性。不由於一。今由一無定性。假多而起。多無定性。由一而生故。由無
【現代漢語翻譯】 現代漢語譯本： 在體門中說，諸緣各不相同，互不混雜。第二同體門中說，互相普遍相應，才能成就緣起。解釋說，就是要由於各自差異，才能憑藉因緣；要由於普遍相應，才能自身具備功德。所以前面的兩個門，各自產生三種情況：一是互相依賴扶持，因為有力量和無力量的緣故；二是互相影響消長，因為有實體和無實體的緣故；三是本體和作用雙重融合，沒有先後順序的緣故。這便是緣起的大意。 其次，第一異體門說，由於互相成就，才能各自具有本體。二互遍相資義，就是同體門。那麼就具備多個一。例如十個錢作為因緣，本體自身是本一。應二的時候，就稱第一個一為二一。應三的時候，稱為三一，乃至應十的時候，稱為十一。所以有多一。如果這一個因緣不具備多個一，那麼資助相應就不普遍，不能成就緣起。這就是一一各自具備一切。一個既有十個，二、三、四等，也各自有十個。所以說，一一各自具備。例如用十個錢來比喻，在法界差別無盡的法中，各自普遍相應。隨著一一各自具備法界差別法。 三俱存無礙義，唯一多一自在無礙。總的說明想要多就一直是多，想要一就一直是一，所以說自在。一或者整體普遍相應，二或者整體完全安住，三或者俱存，俱存安住自身以及普遍相應。也俱存唯一以及多一。四雙泯，就是由於俱存，所以互相即是互相否定。安住於一，就是普遍相應，不是安住於一。普遍相應，就是安住於一，不是普遍相應。五或者總合，總合前面四句來解釋境界的緣故。六或者完全分離，完全分離前面五句，成就行為境界的緣故。四異門相入義，遞相依持，因為這是緣起的一多等，不是定性的一多等。說一有定性，不由於多；多有定性，不由於一。現在由於一沒有定性，憑藉多而生起；多沒有定性，由於一而產生，所以由於沒有。
【English Translation】 English version: In the 'Body' gate, it is said that all conditions (緣, yuan) are distinct and do not intermingle. In the second 'Same Body' gate, it is said that mutual pervasive correspondence is necessary for the arising of dependent origination (緣起, yuanqi). The explanation is that it is precisely because of their individual differences that they can rely on conditions; it is precisely because of their pervasive correspondence that they can inherently possess virtues. Therefore, the preceding two gates each give rise to three aspects: first, mutual reliance and support, due to the presence or absence of strength; second, mutual shaping and diminishing, due to the presence or absence of substance; third, the dual integration of substance and function, without any temporal order. This is the general meaning of dependent origination. Next, the first 'Different Body' gate states that it is through mutual accomplishment that each possesses its own substance. The second meaning of 'mutual pervasive assistance' is the 'Same Body' gate. Then it possesses multiple 'one'. For example, ten coins as conditions, the substance itself is originally one. When corresponding to two, the first one is called 'two-one'. When corresponding to three, it is called 'three-one', and so on, until corresponding to ten, it is called 'eleven'. Therefore, there are multiple 'one'. If this one condition does not possess multiple 'one', then the assistance and correspondence will not be pervasive, and dependent origination will not be accomplished. This is that each and every one possesses everything. One already has ten, and two, three, four, etc., each also has ten. Therefore, it is said that each and every one possesses everything. For example, using ten coins as an analogy, in the Dharma Realm (法界, fajie) of endless differences, each and every one universally corresponds. Following each and every one possessing the Dharma Realm of differentiated dharmas. The third meaning of 'unobstructed co-existence' is that the one and the many are freely unobstructed. Generally speaking, if you want many, it is always many; if you want one, it is always one, therefore it is said to be free. One either universally corresponds in its entirety, two either completely abides in its entirety, three either co-exists, co-existing abiding in itself and universally corresponding. Also co-existing is the unique one and the multiple one. Four, 'dual annihilation', is because of co-existence, therefore they are mutually identical and mutually negating. Abiding in one is universally corresponding, not abiding in one. Universally corresponding is abiding in one, not universally corresponding. Five, either 'total combination', combining the preceding four sentences to explain the realm. Six, either 'complete separation', completely separating the preceding five sentences to accomplish the realm of action. The fourth meaning of 'different gates entering each other' is mutual reliance and support, because this is the dependent origination of one and many, etc., not the fixed nature of one and many, etc. Saying that one has a fixed nature, not due to many; many have a fixed nature, not due to one. Now, because one has no fixed nature, it arises by relying on many; many have no fixed nature, it arises from one, therefore due to the absence of.
性平等之義。方成緣起。若有一可一。此是自性一。若有多可多。此是定性多。若是定性多。多不因於一。若是定性一。一不因於多。今由多故一。此一不自一。今由一故多。此多不自多。此多則無力。此一不自一。此一則無力。無力隨有力。一多互相收故。隨一佛會。即一切佛會。一切法會。即是一法會。故此一法會。不動而常遍。不分而常多。前後互相成。如何不信。又謂前一望多中。一為持邊。一能攝多。一為依邊。一能入多。如一望多。有依有持者。有依者。即前多持。故一成也。有持者。即前一有力。為多依故。言全力者。成上持。言無力者。成上依。言常含多在已中者。一有力為持。能攝多故。言潛入已在多中者。一無力為依。便入多故。俱存雙泯者。謂一攝多。是第一句。多攝一是第二句。俱存。即第三句。謂即一攝一入時。即多攝多入故。雙泯者。即第四句。一攝一入故。則多攝多入故。便一攝一入泯。多攝多入故。即一攝一入故。則多攝多入泯。故云雙泯。對前別明二句。則有四句。亦可成六。五俱照前四。成解境故。六頓絕前五。成行境故。五異體相即義者。為能起邊。即有體。為所起邊。即無體。如雲法從緣生。是法即空。意取所生空也。空。即無體義。若形奪者。以能起之緣。形對所起。奪
【現代漢語翻譯】 現代漢語譯本 關於性平等意義的討論。只有條件具足，因緣和合，事物才能生起。如果說存在一個『一』，那是指它自身就是『一』，具有獨立的自性。如果說存在多個『多』，那是指它們各自都是『多』，具有各自的定性。如果是具有定性的『多』，那麼『多』的成立不依賴於『一』。如果是具有定性的『一』，那麼『一』的成立也不依賴於『多』。現在因為有『多』，所以才顯現出『一』，那麼這個『一』不是它自身就是『一』。現在因為有『一』，所以才顯現出『多』，那麼這個『多』也不是它自身就是『多』。這個『多』本身沒有力量，這個『一』本身也沒有力量。沒有力量的會依隨有力量的，因為『一』和『多』互相包容和攝取。所以，隨順一個佛的集會，就等同於一切佛的集會；一切法的集會，就等同於一個法的集會。因此，這一個法的集會，雖然沒有動搖，卻能普遍存在；雖然沒有分離，卻能顯現為眾多。前後相互成就，為什麼不相信呢？ 又有人認為，在『一』與『多』的關係中，『一』是作為支援的一方，能夠包含『多』；『一』是作為依靠的一方，能夠進入『多』。如果『一』相對於『多』，存在依靠和支援的關係，那麼被依靠的，就是之前的『多』在支援『一』，所以『一』才能成立。而作為支援的，就是之前的『一』具有力量，成為『多』所依靠的對象。所謂『全力』，是指成就了上面的支援作用。所謂『無力』，是指成就了上面的依靠作用。所謂『常常包含眾多在自身之中』，是指『一』具有力量作為支援，能夠包含『多』的緣故。所謂『潛入已經存在於眾多之中』，是指『一』沒有力量作為依靠，便進入『多』的緣故。『俱存雙泯』是指，『一』包含『多』，這是第一句；『多』包含『一』，這是第二句；『俱存』，這是第三句，是指當『一』包含『一』進入時，也就是『多』包含『多』進入的時候。『雙泯』，這是第四句，因為『一』包含『一』進入的緣故，那麼『多』包含『多』也進入了，所以就『一』包含『一』進入而消失，『多』包含『多』進入而消失，所以叫做『雙泯』。針對前面分別說明的兩句，就可以形成四句，也可以形成六句。第五句同時照應前面的四句，是爲了成就理解的境界。第六句頓然斷絕前面的五句，是爲了成就實踐的境界。 五、關於異體相即的意義：從能生起的角度來說，就具有實體；從所生起的角度來說，就沒有實體。比如所說的『法從因緣生，是法即是空』，意思是取其所生之法是空性的。空，就是沒有實體的意思。如果用『形奪』來解釋，就是用能生起的因緣，來對比所生起的法，從而奪...
【English Translation】 English version The meaning of equality in nature. Conditions must be met for arising. If there is one that can be one, this is one by its own nature. If there are many that can be many, this is many by their defined nature. If it is many by defined nature, many do not depend on one. If it is one by defined nature, one does not depend on many. Now, because of many, there is one; this one is not one by itself. Now, because of one, there are many; these many are not many by themselves. These many are powerless; this one is not one by itself; this one is powerless. The powerless follow the powerful, because one and many mutually contain each other. Therefore, following one Buddha assembly is the same as all Buddha assemblies; all Dharma assemblies are the same as one Dharma assembly. Therefore, this one Dharma assembly, without moving, is constantly pervasive; without separating, it is constantly many. The front and back mutually complete each other. Why not believe? Furthermore, it is said that in relation to the many, one is the supporting side, one can contain the many, one is the relying side, and one can enter the many. If one has a relationship of reliance and support with the many, then the one being relied upon is the previous many supporting the one, so the one can be established. The one that supports is the previous one having the power to be relied upon by the many. The so-called 'full power' refers to achieving the above supporting function. The so-called 'powerless' refers to achieving the above relying function. The so-called 'constantly containing many within itself' refers to one having the power to support, being able to contain the many. The so-called 'subtly entering and already being within the many' refers to one being powerless to rely on, thus entering the many. 'Coexisting and simultaneously vanishing' refers to one containing many, which is the first phrase; many containing one, which is the second phrase; 'coexisting,' which is the third phrase, refers to when one contains one entering, which is also when many contain many entering. 'Simultaneously vanishing,' which is the fourth phrase, because one contains one entering, then many contain many entering, so one contains one entering and vanishes, and many contain many entering and vanish, hence the term 'simultaneously vanishing.' Addressing the two phrases explained separately earlier, four phrases can be formed, or even six. The fifth phrase simultaneously illuminates the previous four, to achieve the realm of understanding. The sixth phrase abruptly cuts off the previous five, to achieve the realm of practice. Five, regarding the meaning of non-different entities being identical: From the perspective of what can arise, there is substance; from the perspective of what is arisen, there is no substance. For example, it is said, 'Dharma arises from conditions, this Dharma is emptiness,' meaning that the Dharma that arises is empty in nature. Emptiness is the meaning of having no substance. If 'shape-snatching' is used to explain, it is using the conditions that can arise to contrast with the Dharma that is arisen, thereby snatching...
彼所起。令無體也。由一有體。不得與多有體俱者。謂有難言。一之與多。俱有有體無體二義。云何獨言一有體耶。故今通云。由有無義不得並故。今一為能起邊。多。必是所起故。若不爾者。能所不成。緣起亦壞。是故無有不多之一者。此一是多故。無有不一之多者。此多是一故。
問。一不即多有何過。
答。有二過故。一不成多過。謂既不成多。余亦不成多故。如一不成十。二三四等亦不成十。故無十過。二不成一過。謂若一不成十。此即不成一。由十不成故。一義亦不成。以無於十是誰一故。一不即多。成過既爾。多。不即一成過亦然。又若不相即。緣起門中。空有二義即不成立。便有自性斷滅等過故。俱存雙泯者。俱。謂正一。攝他同己。廢己同他時。即是多攝一同己。廢己同一也。雙泯者。以一望於他二義。即是多望於一二義故。則一望於他。二義泯矣。多望於一。二義。即是一望于多二義故。即多望於一。二義泯也。旨不異前。思之。六體用雙融義者。一以體就用。二以用就體。三體用雙存。四體用雙泯。以體用交徹。形奪兩亡。即入同原。故圓融一味。五成解境。六成行境。七同體相入義者。此門即指前第二門。以第二是本同體門故。如一本自是一為本一。應二為二一。應三為三一等。
只是一個一對他成多。亦如一人。望父名子。望子名父。望兄為弟。望弟為兄等。同一人體而有多名。今本一如一人。多一如諸名也。八同體相即義者。一有多空既爾者。例多一有體也。由有多一方詺本一。為本一故。多一有體。本一無體也。多一有體故。能攝本一。本一無體。潛入多一。九俱融無礙者。同前異體門也。即前第六門。謂同體緣起法中。力用交涉。全體融合。方成緣起。十同異圓滿義者。謂前來異體四門。同體四門。及第三同異俱存。並不出同異。合居一處。不偏一門。故云圓滿。若具足皆具十玄。有多種義門。有本有末。有同有異。有即有入。四句六句等。合前九門。為同時門也。且如由異體相入。帶同體相入故。有帝網門者。同體相入。一中已含于多。更入異體。故有重重之義。同體相入。如鏡已含多影。更入異體。如含影之鏡。更入余鏡。故有重重無盡之義。餘九玄如文。今結屬者。由第一本門之中融同異故。今則融前六門。則異體中三門。與同體三門相成。無異體。同體不成。無同體。異體不成。故六門相成。后之七門。從前三生。前三融故。后七必融。故十門一際也。例前第三融通。亦有六句。一或舉體全異。具入即俱。二或舉體全同。亦具入即俱。三或具同異。雙現。無二體故。四或雙非
【現代漢語翻譯】 現代漢語譯本 只是一個一對他成為多個。就像一個人，稱呼父親的名字為兒子，稱呼兒子的名字為父親，稱呼哥哥為弟弟，稱呼弟弟為哥哥等等。同一個身體卻有多個名字。現在，『本一』就像一個人，『多一』就像諸多的名字。『八同體相即義』是指，一個和多個、空和既是如此，例如多個和一個也有本體。因為有多的一方才稱說『本一』，因為是『本一』的緣故，『多一』有本體，『本一』沒有本體。因為『多一』有本體，所以能夠攝取『本一』，『本一』沒有本體，潛入『多一』。『九俱融無礙』，與前面的『異體門』相同，也就是前面的第六門，指的是在『同體緣起法』中，力量和作用相互交涉，全體融合，才能成就緣起。『十同異圓滿義』是指，前面所說的『異體』四門，『同體』四門，以及第三個『同異俱存』，都不超出『同』和『異』，合在一起，不偏向任何一門，所以說是圓滿。如果具足，就都具足『十玄』，有多種意義的門，有本有末，有同有異，有即有入，四句六句等等，合前面的九門，成為『同時門』。例如，由於『異體相入』，帶著『同體相入』的緣故，有『帝網門』。『同體相入』，一個之中已經包含了多個，再進入『異體』，所以有重重的意義。『同體相入』，就像鏡子已經包含了多個影子，再進入『異體』，就像包含影子的鏡子，再進入其他的鏡子，所以有重重無盡的意義。其餘的九玄就像文中所說。現在總結歸屬，由於第一個『本門』之中融合了『同』和『異』，現在就融合了前面的六門，那麼『異體』中的三門，與『同體』中的三門相互成就，沒有『異體』，『同體』不能成就，沒有『同體』，『異體』不能成就，所以六門相互成就。後面的七門，從前面的三門產生，前面的三門融合，後面的七門必定融合，所以十門是一際的。例如前面的第三個融合，也有六句：一，或者舉全體完全相異，具足進入就是全部。二，或者舉全體完全相同，也具足進入就是全部。三，或者具足同異，雙重顯現，沒有兩個體。四，或者雙重否定。
【English Translation】 English version It's just that one becomes many in relation to each other. It's like one person calling the father's name as the son, calling the son's name as the father, calling the elder brother as the younger brother, calling the younger brother as the elder brother, and so on. The same body has multiple names. Now, 'original one' (本一) is like one person, and 'multiple ones' (多一) are like the many names. 'Eight: Mutual Identity of the Same Substance' (八同體相即義) means that one and many, emptiness and being, are like this. For example, many and one also have substance. Because there is the side of many, 'original one' is spoken of. Because it is 'original one', 'multiple ones' have substance, and 'original one' has no substance. Because 'multiple ones' have substance, they can encompass 'original one'. 'Original one' has no substance and enters into 'multiple ones'. 'Nine: Mutual Fusion Without Obstruction' (九俱融無礙) is the same as the previous 'Different Substance Gate' (異體門), which is the sixth gate, referring to the fact that in the 'Same Substance Dependent Origination Dharma' (同體緣起法), power and function interact, and the whole is fused to achieve dependent origination. 'Ten: Perfect Meaning of Sameness and Difference' (十同異圓滿義) means that the four gates of 'Different Substance' (異體) mentioned earlier, the four gates of 'Same Substance' (同體), and the third 'Coexistence of Sameness and Difference' (同異俱存), do not go beyond 'sameness' (同) and 'difference' (異), and are combined in one place, without leaning towards any one gate, so it is said to be perfect. If it is complete, then it is complete with the 'Ten Mysteries' (十玄), there are gates with multiple meanings, there is origin and end, there is sameness and difference, there is immediate entry, four sentences, six sentences, etc., combining the previous nine gates to become the 'Simultaneous Gate' (同時門). For example, due to 'Mutual Entry of Different Substances' (異體相入), with the reason of 'Mutual Entry of Same Substances' (同體相入), there is the 'Indra's Net Gate' (帝網門). 'Mutual Entry of Same Substances', one already contains many, and then enters 'Different Substances', so there is the meaning of multiple layers. 'Mutual Entry of Same Substances' is like a mirror already containing multiple reflections, and then entering 'Different Substances', like a mirror containing reflections, and then entering other mirrors, so there is the meaning of endless layers. The remaining nine mysteries are as stated in the text. Now, to summarize the affiliation, because the first 'Original Gate' (本門) fuses 'sameness' and 'difference', now it fuses the previous six gates, then the three gates in 'Different Substances' and the three gates in 'Same Substances' accomplish each other. Without 'Different Substances', 'Same Substances' cannot be accomplished, and without 'Same Substances', 'Different Substances' cannot be accomplished, so the six gates accomplish each other. The latter seven gates are produced from the previous three gates. Because the previous three gates are fused, the latter seven gates must be fused, so the ten gates are one boundary. For example, the previous third fusion also has six sentences: One, or the whole is completely different, and complete entry is all. Two, or the whole is completely the same, and complete entry is also all. Three, or it has both sameness and difference, appearing in duality, without two entities. Four, or double negation.
同異。以相奪俱盡故。謂同即異。故非同。異即同。故非異。五或具前四。為解境故。六或絕前五。成行境故。故約智顯理。諸門不同。廢智忘筌。一切叵說。說與不說。無礙難思。沒同果海。唯亡言遺照。庶幾玄取耳。如上緣起總因云。外由內變。本末相收。外諸器界。內識頓變。增上之果。亦因自業。故云內變。內即是本。外即是末。以唯心義。則內收外。以末攝本。若以法性為本。法性融通。緣起相由。則塵包一身。毛容剎土。故合為大大緣起。
宗鏡錄卷第七十二
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第七十三
慧日永明寺主智覺禪師延壽集
夫八識之中。覆真習妄。何識造業。何識為因。何識為依。成其妄種。
答。前五識取塵。第六識為因。第七識計我造業。第八識為依。以此生死苦果不斷。楞伽經偈云。如水大流盡。波浪則不起。如是意識滅。種種識不生。釋云。謂五識取塵。轉入六識。六識記法為因。七識攀緣。六識。造善惡業。得未來生死。覆障八識。不得顯現。若五識不取塵。即無六識。六識無故。七識不生。七識不生故。則無善惡業。無善惡業故。即無生死。無生死故。如來藏心湛然常
【現代漢語翻譯】 現代漢語譯本 同與異，因為相互爭奪而全部消失的緣故。說相同即是相異，所以不是相同。相異即是相同，所以不是相異。五種說法或者具備前四種，是爲了解釋境界的緣故。六種說法或者超越前五種，是爲了成就行境的緣故。所以依據智慧來彰顯真理，各種門徑不同。拋棄智慧忘記方法，一切都難以言說。說與不說，不妨礙難以思議的境界。沉沒在相同的果海中，只有忘卻言語遺忘照見，或許可以玄妙地領悟。如上面所說的緣起總因所說：外在由內在變化而來，本末相互收攝。外在的各種器世界，是內在的識頓然變化而來，增上的果報，也是因為自身的業力。所以說是內在變化。內在即是根本，外在即是末端。以唯心的道理來說，就是內在收攝外在，以末端統攝根本。如果以法性為根本，法性融通，緣起相互依存，那麼一粒微塵包含整個身體，一根毛髮容納無數剎土。所以合起來就是大大緣起。
《宗鏡錄》卷第七十二
戊申年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第七十三
慧日永明寺主智覺禪師延壽集
八識之中，覆蓋真實而習染虛妄，哪個識造業？哪個識作為因？哪個識作為所依，成就虛妄的種子？
回答：前五識取塵，第六識作為因，第七識執著於我而造業，第八識作為所依。因此生死苦果不斷。《楞伽經》的偈頌說：『如水大流盡，波浪則不起。如是意識滅，種種識不生。』解釋說：前五識取塵，轉入第六識，第六識記錄諸法作為因，第七識攀緣第六識，造作善惡業，得到未來生死，覆蓋遮障第八識，使其不得顯現。如果前五識不取塵，就沒有第六識。第六識沒有了，第七識就不生起。第七識不生起，就沒有善惡業。沒有善惡業，就沒有生死。沒有生死，如來藏心湛然常寂。
【English Translation】 English version Sameness and difference: because they contend with each other and completely disappear. To say sameness is difference, therefore it is not sameness. Difference is sameness, therefore it is not difference. The five possibilities either possess the previous four, for the sake of explaining the realm. The six possibilities either transcend the previous five, for the sake of accomplishing the realm of practice. Therefore, according to wisdom to reveal the truth, the various paths are different. Abandoning wisdom and forgetting the means, everything is difficult to speak of. Speaking and not speaking, do not hinder the inconceivable realm. Submerged in the ocean of the same fruit, only forgetting words and abandoning illumination, perhaps one can mysteriously grasp it. As the general cause of arising stated above: the external changes from the internal, the root and branch mutually encompass. The external various realms of vessels are the sudden transformation of the internal consciousness, the fruit of increase is also due to one's own karma. Therefore, it is said to be internal change. The internal is the root, the external is the branch. According to the doctrine of Mind-Only, the internal encompasses the external, and the branch governs the root. If the Dharma-nature is taken as the root, the Dharma-nature interpenetrates, and arising depends on each other, then a dust mote contains the entire body, and a hair pore contains countless lands. Therefore, it is combined into a great arising.
Zong Jing Lu (Record of the Source Mirror) Volume 72
Engraved by the Grand Repository Supervisor in the year of Wu-Shen Taisho Tripitaka Volume 48 No. 2016 Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 73
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yongming Temple
Among the Eight Consciousnesses, covering the true and habituating to the false, which consciousness creates karma? Which consciousness is the cause? Which consciousness is the basis for accomplishing the seeds of delusion?
Answer: The first five consciousnesses grasp the dust, the sixth consciousness is the cause, the seventh consciousness clings to 'I' and creates karma, and the eighth consciousness is the basis. Therefore, the suffering fruit of birth and death continues without end. The verse in the Lankavatara Sutra says: 'As the great flow of water ceases, the waves will not arise. Likewise, when the consciousness ceases, the various consciousnesses do not arise.' The explanation says: The first five consciousnesses grasp the dust and transfer it into the sixth consciousness. The sixth consciousness records the dharmas as the cause. The seventh consciousness clings to the sixth consciousness, creates good and evil karma, obtains future birth and death, and covers and obscures the eighth consciousness, preventing it from manifesting. If the first five consciousnesses do not grasp the dust, then there is no sixth consciousness. If there is no sixth consciousness, the seventh consciousness does not arise. If the seventh consciousness does not arise, then there is no good or evil karma. If there is no good or evil karma, then there is no birth and death. If there is no birth and death, the Tathagatagarbha mind is clear and constantly tranquil.
住。即是六七識滅。建立八識。又八識為五六七識所依。與諸識作因者。即第六識心。諸識依之。如水盡。則無波浪。六識滅。七識亦不生。故云一念無明風。鼓動真如海。無明風盡。識浪不生。則覺海性澄源源澄覺元妙。
問。一切世間因果相酬。生死不絕。于諸識中。何識為主。
答。生滅因緣。最初依阿賴耶識為體。以意識為用。如是三世因果。流轉不絕。功在意識。以是義故。意名相續識。起信論云。複次生滅因緣者。謂諸眾生依心意識轉。此義云何。以依阿賴耶識。有無明不覺。起能見能現。能取境界。分別。相續。說名為意。此意復有五種異名。一名業識。謂無明力。不覺心動。二名轉識。謂依動心。能見境相。三名現識。謂現一切境界相。猶如明鏡。現眾色像。現識亦爾。如其五境。對至即現。無有前後。不由功力。四名智識。謂分別染凈諸差別法。五名相續識。謂恒作意相應不斷。任持過去善惡等業。令無失壞。成熟現未苦樂等報。使無違越。已曾經事。忽然憶念。未曾經事。妄生分別。是故三界一切。皆以心為自性。離心則無六塵境界。何以故。一切諸法。以心為主。從妄念起。凡所分別。皆分別自心。心不見心。無相可得。是故當知。一切世間境界之相。皆依眾生無明妄念而得建立
【現代漢語翻譯】 現代漢語譯本 住，即是第六識（mano-vijnana，意識）、第七識（manas-vijnana，末那識）滅除，從而建立第八識（alaya-vijnana，阿賴耶識）。而第八識又是第五識（mano-vijnana，意識）、第六識、第七識所依賴的。在諸識中作為因的是第六識心。諸識都依賴於它，如同水流乾了，就沒有波浪一樣。第六識滅除，第七識也不會產生。所以說『一念無明風，鼓動真如海』。無明風停止，識浪不再產生，那麼覺悟之海的本性就澄澈，源源本本地澄澈覺悟，玄妙至極。
問：一切世間因果相酬，生死輪迴不絕，在諸識中，哪個識是主要的？
答：生滅的因緣，最初以阿賴耶識為本體，以意識為作用。這樣三世的因果，流轉不絕，功勞在於意識。因為這個緣故，意識又名相續識。《起信論》說：『其次說生滅因緣，是指一切眾生依心意識而運轉。』這個道理是什麼呢？因為依阿賴耶識，有無明不覺，從而生起能見、能現、能取境界、分別、相續的作用，這被稱為意。這個意又有五種不同的名稱：一名業識，指無明力的作用，不覺使心動搖；二名轉識，指依動搖的心，能見境界相；三名現識，指顯現一切境界相，猶如明鏡，顯現各種色像，現識也是這樣，對於五境，相對就顯現，沒有先後，不需功力；四名智識，指分別染凈各種差別法；五名相續識，指恒常作意相應不斷，任持過去善惡等業，使之不失壞，成熟顯現未來苦樂等報，使之不違背。已經經歷過的事情，忽然憶念，未曾經歷過的事情，虛妄地生起分別。因此，三界一切，都以心為自性，離開心就沒有六塵境界。為什麼呢？一切諸法，以心為主，從妄念生起，凡是所分別的，都是分別自心。心不見心，沒有相可以得到。所以應當知道，一切世間境界的相，都是依眾生無明妄念而得以建立。
【English Translation】 English version Dwelling. This means the extinction of the sixth (mano-vijnana, consciousness) and seventh (manas-vijnana, manas consciousness) consciousnesses, thereby establishing the eighth consciousness (alaya-vijnana, alaya consciousness). Moreover, the eighth consciousness is what the fifth (mano-vijnana, consciousness), sixth, and seventh consciousnesses rely on. Among all the consciousnesses, the one that acts as the cause is the sixth consciousness-mind. All consciousnesses depend on it, just as when water dries up, there are no waves. When the sixth consciousness is extinguished, the seventh consciousness will also not arise. Therefore, it is said, 'A single thought of ignorance stirs the sea of true thusness.' When the wind of ignorance ceases, the waves of consciousness no longer arise, then the nature of the sea of enlightenment becomes clear, purely and originally clear enlightenment, supremely subtle.
Question: In all the world, cause and effect reciprocate, and birth and death continue without end. Among all the consciousnesses, which consciousness is the primary one?
Answer: The causes and conditions of arising and ceasing initially take the alaya-vijnana (alaya consciousness) as their substance and the mano-vijnana (consciousness) as their function. Thus, the cause and effect of the three times flow continuously, and the merit lies in the consciousness. For this reason, the consciousness is also called the continuing consciousness. The Treatise on Awakening of Faith says: 'Furthermore, the causes and conditions of arising and ceasing refer to all sentient beings relying on the mind-consciousness to turn.' What is the meaning of this? Because relying on the alaya-vijnana (alaya consciousness), there is ignorance and non-awareness, which gives rise to the ability to see, the ability to manifest, the ability to grasp objects, discriminate, and continue, which is called the 'mind'. This 'mind' also has five different names: first, karma-consciousness, referring to the power of ignorance, causing the mind to stir without awareness; second, transforming consciousness, referring to relying on the stirred mind, being able to see the aspects of objects; third, manifesting consciousness, referring to manifesting all aspects of objects, like a bright mirror, manifesting various forms, the manifesting consciousness is also like this, for the five senses, when they are confronted, they manifest immediately, without sequence, without effort; fourth, wisdom-consciousness, referring to discriminating the various differentiated dharmas of purity and defilement; fifth, continuing consciousness, referring to constantly intending to be in accord without ceasing, upholding past good and evil karmas, causing them not to be lost or destroyed, maturing and manifesting future rewards of suffering and happiness, causing them not to be violated. Things that have been experienced are suddenly remembered, and things that have not been experienced are falsely discriminated. Therefore, everything in the three realms takes the mind as its self-nature, and without the mind, there are no six sense objects. Why? All dharmas take the mind as primary, arising from deluded thoughts, and whatever is discriminated is discriminating one's own mind. The mind does not see the mind, and no form can be obtained. Therefore, it should be known that all aspects of worldly realms are established based on the ignorance and deluded thoughts of sentient beings.
。如鏡中像。無體可得。唯從虛妄分別心轉。心生則種種法生。心滅則種種法滅。故釋云。通論五種之識。皆名為意。就本而言。但取業識。以最微細。作諸識本故。如是業識。見相未分。然諸菩薩知心妄動。無前境界。了一切法。唯是識量。舍前外執。順業識義。故名業識。心不見心。無相可得者。是明諸法非有之義。入楞伽經偈云。身資生住持。若如夢中生。應有二種心。而心無二相。如刀不自割。如指不自觸。如心不自見。其事亦如是。若如夢中所見諸事是實有者。即有能見所見二相。而其夢中。實無二法。三界諸心。皆如此夢。離心之外。無可分別。故言一切分別。即分別自心。而就自心不能自見。如刀指等。故言心不見心。既無他可見。亦不能自見。所見無故。能見不成。能所二相。皆無所得。故言無相可得。又一心隨無明動。作五種識故。說三界唯心轉也。此心隨熏。似現雖有種種。然窮其因緣。唯心作也。離現識。則無六塵境。反驗六塵。唯是一心。故云。離心則無境等。
問。現有六塵境。云何唯心。
答。以一切法。皆是此心。隨熏所起。更無異體。故說唯心。
疑雲。何作諸法耶。
答。由妄念熏故。生起諸法。故云從妄念起。亦可疑雲。法既唯心。我何不見。而我所
【現代漢語翻譯】 現代漢語譯本：就像鏡子中的影像，沒有實體可以獲得，只是從虛妄分別心中產生。心生起，種種法就生起；心滅，種種法就滅。所以釋迦牟尼佛說：『總的來說，五種識都可稱為意。』就根本而言，只取業識（Karma-consciousness），因為它最微細，是各種識的根本。這樣的業識，能見之相和所見之相尚未分離。然而，諸位菩薩知道心是虛妄的動，沒有外在的境界，明瞭一切法都只是識的量度。捨棄對外境的執著，順從業識的意義，所以稱為業識。『心不見心，無相可得』，這是說明諸法非有的意義。《入楞伽經》的偈頌說：『身體、資生、住持，如果像夢中生起，應該有兩種心，而心沒有兩種相。』就像刀不能自己割自己，就像手指不能自己觸碰自己，就像心不能自己看見自己，事情也是這樣。如果像夢中所見的諸事是真實存在的，即有能見和所見兩種相，而夢中實際上沒有兩種法。三界諸心，都像這樣的夢，離開心之外，沒有可以分別的。所以說一切分別，就是分別自心，而就自心來說，不能自己看見自己，就像刀和手指等。所以說心不見心。既然沒有其他可以看見的，也不能自己看見自己。所見不存在，能見也無法成立。能見和所見兩種相，都無法獲得。所以說『無相可得』。又，一心隨著無明而動，產生五種識，所以說三界唯心轉。此心隨著熏習，看似顯現種種，然而窮究其因緣，只是心所造作。離開現識，就沒有六塵境（sight, sound, smell, taste, touch, and mental objects）。反過來驗證六塵，只是一個心。所以說：『離開心就沒有境』等等。
問：現在有六塵境，為什麼說是唯心？
答：因為一切法，都是這個心，隨著熏習所生起，沒有其他的實體，所以說是唯心。
疑問：心如何造作諸法呢？
答：由於妄念的熏習，生起諸法，所以說『從妄念起』。也可以疑問：法既然是唯心，我為什麼看不見？而我所...
【English Translation】 English version: Like an image in a mirror, there is no substance to be obtained; it arises solely from the mind's false discriminations. When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. Therefore, Shakyamuni Buddha said: 'Generally speaking, the five kinds of consciousness can all be called mind (意, 'mind' or 'intention').' Fundamentally speaking, only the Karma-consciousness (業識, Karma-consciousness) is taken, because it is the most subtle and the root of all consciousnesses. In this Karma-consciousness, the perceiving aspect and the perceived aspect have not yet separated. However, all Bodhisattvas know that the mind is falsely moving, that there are no external realms, and that all dharmas are merely measurements of consciousness. Abandoning attachment to external objects, and according with the meaning of Karma-consciousness, it is therefore called Karma-consciousness. 'The mind does not see the mind, and no characteristic can be obtained' – this explains the meaning that all dharmas are non-existent. The verse in the Laṅkāvatāra Sūtra says: 'The body, sustenance, and maintenance, if they arise like in a dream, there should be two kinds of mind, but the mind has no two aspects.' Just as a knife cannot cut itself, just as a finger cannot touch itself, just as the mind cannot see itself, so is the matter. If the things seen in a dream were truly existent, then there would be two aspects of the seer and the seen, but in the dream, there are actually no two dharmas. All minds in the three realms are like this dream; apart from the mind, there is nothing to be distinguished. Therefore, it is said that all discriminations are discriminations of one's own mind, but in terms of one's own mind, it cannot see itself, like a knife and a finger, etc. Therefore, it is said that the mind does not see the mind. Since there is nothing else to be seen, it cannot see itself either. Because what is seen does not exist, the seer cannot be established. Both the seer and the seen aspects cannot be obtained. Therefore, it is said that 'no characteristic can be obtained.' Furthermore, the one mind moves with ignorance, producing the five kinds of consciousness, so it is said that the three realms are transformed by the mind alone. This mind, following conditioning, seems to manifest in various ways, but when its causes and conditions are exhausted, it is only the mind that creates it. Apart from the present consciousness, there are no six sense objects (六塵境, sight, sound, smell, taste, touch, and mental objects). Examining the six sense objects in reverse, they are only one mind. Therefore, it is said: 'Apart from the mind, there is no realm,' etc.
Question: Now there are the six sense objects, why is it said to be mind-only?
Answer: Because all dharmas are this mind, arising from conditioning, there is no other substance, so it is said to be mind-only.
Doubt: How does the mind create all dharmas?
Answer: Due to the conditioning of false thoughts, all dharmas arise, so it is said 'arising from false thoughts.' One could also doubt: If dharmas are mind-only, why can't I see them? And what I...
見。唯是異心。釋云。異心者。是妄念分別而作故。云妄念生也。既境唯識。無外異法。是故種種分別皆是自心。即塵無相。識不自緣。是故無塵識不生。則心不見心矣。攝論云。無有別法能取別法。能所既窮故。無相可得也。心生種種法生。心滅種種法滅者。
瑜伽論問。諸修觀行者。見遍計所執無相時。當言入何等性。
答。入圓成實性。
問。入圓成實性時。當言遣何等性。
答。遣依他起性。以此當知。唯識觀成。則無有識。楞伽經偈亦云。無心之心量。我說為心量。此之謂也。若依此論。無明動真如。成生滅緣起。無明風滅。識浪即止。唯是真如。平等平等也。此境界離心之外。無體可得也。又亦即是心故。復無體也。如鏡外無體。鏡內復無體也。疑雲。既其無體。何以宛然顯現。釋云。並是真心之上。虛妄顯現。何處有體而可得也。疑雲。何以知心上顯現。釋云。以心生則種種法生。以無明力。不覺心動。能現一切境界。則心隨熏動。故云生也。若無明滅。境界隨滅。諸分別識。皆滅無餘。故言心滅則種種法滅。此則心原還凈。故云滅也。既心隨不覺。妄現諸境。則驗諸境。唯。心無體也。又夫心者。形於未兆。動靜無不應于自心。如詩云。愿言則啑愿。思也。言。我也。謂人
【現代漢語翻譯】 現代漢語譯本： 見（jian）：唯有異樣的心念。解釋說：『異心』，是指虛妄的念頭分別而產生，所以說是妄念生起。既然境界只是識所變現，沒有外在不同的法，因此種種分別都是自己的心。即塵（chen，指外在事物）沒有自性，識（shi，指意識）不能自己緣起自己。所以沒有塵，識就不會產生，那麼心就不能見到心了。《攝大乘論》說：『沒有別的法能夠取別的法。』能取和所取都窮盡了，所以沒有相可以得到。心生起，種種法就生起；心滅，種種法就滅。
《瑜伽師地論》問：諸位修習觀行的人，見到遍計所執（bian ji suo zhi，指虛妄分別的執著）沒有自性時，應當說進入了什麼自性？
答：進入圓成實性（yuan cheng shi xing，指真實圓滿的自性）。
問：進入圓成實性時，應當說遣除了什麼自性？
答：遣除依他起性（yi ta qi xing，指依因緣而生的自性）。由此可知，唯識觀成就，就沒有識了。《楞伽經》的偈頌也說：『無心之心量，我說為心量。』說的就是這個意思。如果依照這個理論，無明（wu ming，指對事物真相的迷惑）擾動真如（zhen ru，指事物的本性），成就生滅的緣起。無明的風滅了，識的波浪就停止了，只有真如，平等平等。這個境界離開心之外，沒有實體可以得到。又因為它就是心，所以也沒有實體。就像鏡子外沒有實體，鏡子內也沒有實體一樣。疑問：既然沒有實體，為什麼宛然顯現？解釋說：都是在真心之上，虛妄顯現。哪裡有實體可以得到呢？疑問：怎麼知道是在心上顯現？解釋說：因為心生起，種種法就生起。因為無明的力量，不覺知心在動，能顯現一切境界，那麼心就隨著熏習而動，所以說是生起。如果無明滅了，境界也隨著滅了，各種分別識，都滅盡無餘，所以說心滅則種種法滅。這樣心就恢復到原本的清凈，所以說是滅。既然心隨著不覺，虛妄顯現各種境界，那麼就驗證了各種境界，只是心，沒有實體。而且心，在未顯現之前，動靜無不應于自心。如詩所說：『愿言則啑愿，思也。』言，我也。說人
【English Translation】 English version: Seeing (Jian): Only different thoughts exist. Explanation: 'Different thoughts' refer to the false thoughts that arise from discrimination, hence it is said that false thoughts arise. Since the realm is merely a manifestation of consciousness, there are no external different dharmas. Therefore, all kinds of discriminations are one's own mind. That is, dust (chen, referring to external objects) has no inherent nature, and consciousness (shi, referring to awareness) cannot arise from itself. Therefore, without dust, consciousness will not arise, and thus the mind cannot see the mind. The Mahāyānasaṃgraha says: 'There is no other dharma that can grasp another dharma.' When both the grasper and the grasped are exhausted, no characteristic can be obtained. When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease.
The Yogācārabhūmi-śāstra asks: When practitioners of contemplation see that the imagined nature (parikalpita-svabhāva, referring to the attachment to false discriminations) has no characteristic, what nature should they be said to have entered?
Answer: They have entered the perfected nature (pariniṣpanna-svabhāva, referring to the true and complete nature).
Question: When entering the perfected nature, what nature should be said to have been eliminated?
Answer: The dependent nature (paratantra-svabhāva, referring to the nature that arises from conditions) is eliminated. From this, it can be known that when the consciousness-only contemplation is accomplished, there is no consciousness. The verse in the Laṅkāvatāra Sūtra also says: 'The measure of the mind without mind, I call the mind-measure.' This is what it means. According to this theory, ignorance (avidyā, referring to delusion about the true nature of things) disturbs the Suchness (tathatā, referring to the true nature of things), accomplishing the arising of conditioned existence. When the wind of ignorance ceases, the waves of consciousness stop, and there is only Suchness, equal and equal. This realm, apart from the mind, has no substance to be obtained. Moreover, because it is the mind, it also has no substance. Just like there is no substance outside the mirror, and there is no substance inside the mirror. Question: Since there is no substance, why does it appear so clearly? Explanation: It is all a false manifestation on top of the true mind. Where is there a substance to be obtained? Question: How do we know that it manifests on the mind? Explanation: Because when the mind arises, all kinds of dharmas arise. Because of the power of ignorance, one is unaware that the mind is moving, and it can manifest all realms. Then the mind moves with the influence, so it is said to arise. If ignorance ceases, the realm also ceases. All discriminating consciousnesses cease without remainder, so it is said that when the mind ceases, all kinds of dharmas cease. In this way, the original nature of the mind returns to purity, so it is said to cease. Since the mind falsely manifests various realms due to unawareness, then it is verified that all realms are only the mind, without substance. Moreover, the mind, before it manifests, every movement and stillness responds to one's own mind. As the poem says: 'A wish is followed by a sneeze, thinking.' 'Yan' means 'I'. Saying that people
。或思已則啑。故知心應千里。設有處遠而思者。我皆知矣。是以萬事唯心先知。故得稱心靈。斯之謂也。如太山吳伯武。與弟相失二十餘年。相遇於市。仍共相驅。伯武覺心神悲慟。因問。乃兄弟也。
問。生滅因緣。別以何為因。以何為緣。而得生起。
答。古師釋云。生滅因緣。體相有二。一阿賴耶心體。不守自性。變作諸法。是生滅因。根本無明。熏動心體。是生滅緣。又復無明住地諸染根本。起諸生滅。故說為因。六塵境界能動七識。波浪生滅。是生滅緣。依此二義。以顯因緣。諸生滅相。聚集而生。故名眾生。而無別體。唯依心體。故言依心。即是阿賴耶自心相也。又真妄和合諸識緣起。以四句辯之。一以如來藏唯不生滅。如水濕性。二七識唯生滅。如水波浪。三賴耶識亦生亦滅。亦不生滅。如海含動靜。四無明倒執非生滅。非不生滅。如起浪猛風。非水非浪。
問。賴耶既通動靜。不應唯在生滅門。
答。為起靜以成動。無別有動體。是故靜性隨於動。亦在生滅門中。非直賴耶具動靜。在此生滅中。亦乃如來藏唯不動。亦在此門中。何以故。彼生滅無別體故。如水作波。又起信論說。無明為因。境界為緣。生三細之識。六粗之相。則隨迷昧之緣。而沈六趣。始覺為因。五度為
【現代漢語翻譯】 現代漢語譯本：或者（人們）思考完畢就嘆息。所以知道心能應驗千里之外的事。假設有身處遠方而思念的人，我全都知道。因此萬事都是心先知道，所以才被稱為心靈，說的就是這個道理。例如太山（地名，今山東泰安）的吳伯武，與弟弟失散二十多年，在集市上相遇，仍然一起趕路。吳伯武覺得內心悲痛，於是詢問，才知道是（自己的）兄弟。
問：生滅的因緣，分別以什麼作為因，以什麼作為緣，才能生起？
答：古師解釋說，生滅因緣，本體和現象有二。一是阿賴耶識（Ālaya-vijñāna，佛教唯識宗所說的第八識，又稱藏識）的心體，不守自性，變現出諸法，這是生滅的因。根本無明（Avidyā，佛教指對事物真相的迷惑）熏動心體，這是生滅的緣。還有無明住地（指無明的根本所在）的各種染污根本，產生各種生滅，所以說是因。六塵（色、聲、香、味、觸、法）境界能動搖第七識（末那識，Manas-vijñāna），波浪生滅，這是生滅的緣。依據這兩種意義，來顯示因緣，各種生滅的現象，聚集而生，所以名叫眾生，而沒有別的本體，唯獨依靠心體，所以說依靠心。就是阿賴耶識的自心相。還有真妄和合的各種識緣起，用四句話來辨別：一是以如來藏（Tathāgatagarbha，一切眾生皆有的成佛的可能性）唯有不生不滅，如水的濕性。二是第七識唯有生滅，如水的波浪。三是賴耶識亦生亦滅，亦不生滅，如大海包含動靜。四是無明顛倒執著非生滅，非不生滅，如掀起巨浪的猛烈狂風，非水非浪。
問：賴耶識既然貫通動靜，不應該只在生滅的範疇內。
答：爲了發起靜止而成就動，沒有另外的動體，因此靜止的性質隨順於動，也在生滅的範疇中。不只是賴耶識具有動靜，在這個生滅中，也是如來藏唯有不動，也在此範疇中。為什麼呢？因為生滅沒有別的本體的緣故，如水產生波浪。又《起信論》（《大乘起信論》，Mahāyāna-śraddhotpāda-śāstra）說，無明為因，境界為緣，產生三細之識（阿賴耶識、末那識、意識），六粗之相（境界相、能見相、現相、智相、相續相、執取相），就隨著迷惑的緣，而沉淪六道（地獄、餓鬼、畜生、阿修羅、人、天）。始覺為因，五度（佈施、持戒、忍辱、精進、禪定）為
【English Translation】 English version: Or (people) sigh after thinking. Therefore, it is known that the mind can respond to things thousands of miles away. Suppose there are people who are far away and thinking, I know all of them. Therefore, all things are first known by the mind, so it is called the mind, which is what it means. For example, Wu Bowu of Mount Tai (a place name, now Tai'an, Shandong) was separated from his younger brother for more than twenty years. They met in the market and still traveled together. Wu Bowu felt sad in his heart, so he asked, and then he knew that it was (his own) brother.
Question: What is the cause and what is the condition for the arising of birth and death?
Answer: The ancient masters explained that there are two aspects to the cause and condition of birth and death: the substance and the phenomenon. First, the mind-essence of Ālaya-vijñāna (the eighth consciousness in Buddhist Yogācāra, also known as the storehouse consciousness) does not abide by its own nature, but transforms into all dharmas, which is the cause of birth and death. Fundamental Avidyā (ignorance, referring to the delusion about the true nature of things in Buddhism) stirs the mind-essence, which is the condition of birth and death. Furthermore, the roots of various defilements in the abode of ignorance produce various births and deaths, so it is said to be the cause. The realm of the six sense objects (form, sound, smell, taste, touch, dharma) can move the seventh consciousness (Manas-vijñāna), and the waves of birth and death arise, which is the condition of birth and death. According to these two meanings, the cause and condition are revealed. The various phenomena of birth and death gather and arise, so they are called sentient beings, but there is no other substance, only relying on the mind-essence, so it is said to rely on the mind, which is the self-mind aspect of Ālaya-vijñāna. Furthermore, the arising of various consciousnesses through the combination of truth and falsehood can be distinguished by four sentences: first, the Tathāgatagarbha (the potential for Buddhahood inherent in all beings) only has no birth and no death, like the wet nature of water; second, the seventh consciousness only has birth and death, like the waves of water; third, the Laya consciousness also has birth and death, and also has no birth and no death, like the sea containing movement and stillness; fourth, ignorance and inverted attachment are neither birth and death nor non-birth and non-death, like the fierce wind that stirs up huge waves, which is neither water nor waves.
Question: Since the Laya consciousness pervades both movement and stillness, it should not only be within the category of birth and death.
Answer: In order to initiate stillness and achieve movement, there is no other moving entity. Therefore, the nature of stillness follows movement and is also within the category of birth and death. It is not only that the Laya consciousness has both movement and stillness, but also that the Tathāgatagarbha, which only has no movement, is also in this category. Why? Because birth and death have no other substance, like water producing waves. Furthermore, the Awakening of Faith (Mahāyāna-śraddhotpāda-śāstra) says that ignorance is the cause and the realm is the condition, producing the three subtle consciousnesses (Ālaya-vijñāna, Manas-vijñāna, and consciousness) and the six coarse aspects (aspect of the realm, aspect of the seer, aspect of manifestation, aspect of wisdom, aspect of continuity, and aspect of attachment), then following the conditions of delusion, one sinks into the six realms (hell, hungry ghosts, animals, Asuras, humans, and heavens). Initial awakening is the cause, and the five perfections (giving, morality, patience, diligence, meditation) are
緣。則隨悟解之緣。而升一乘。又說。迷則有過恒沙等妄染之法。即染緣生而凈緣滅。悟則有過恒沙等諸凈功德。即凈緣起而染緣亡。然但一心所作。更無二原。義說逐悟逐迷。實無能逐所逐。故論云。以一切法。皆從心起妄念而生。凡所分別。皆分別自心。心不見心。無相可得。如古德釋。波水之喻真如生滅二門。以水濕喻心真如。以波動喻心生滅。波無異濕之動。則無異真如之生滅。即水以辯于波。不變性而緣起也。水無異動之濕。則無有離生滅之真如。即波以明於水。下舍緣而即真也。
問。記憶之事。定屬何法而生。
答。大乘說能記憶法。有三。一自證分。能記憶見分。二別境中念。能記憶曾所更事。三識中種子。能不妄生自現行。唯識疏云。如不曾更境。必不能憶。如現行色。曾被見分緣者。后必能憶。若不曾為相分緣者。后時必不能記憶也。以能緣見分。於過去時及現在世。但緣相分。不曾自緣。前已滅心。既過去已。今時見分有何所以。能自憶持。以于昔時。不曾返緣自見分故。既許今時心心所法。能自記憶。明由昔時有自證分。緣于見分。證彼緣境。作量果故。故今能憶。
問。生滅門中。有漏位內。約教所論。有幾種生死。
答。略有二種。一分段。二變易。識論云。
【現代漢語翻譯】 緣，則隨著領悟理解的因緣，而提升到一乘（Ekayana，唯一佛乘）。又說，迷惑時，就有超過恒河沙數那麼多的虛妄染污之法，即染污的因緣產生而清凈的因緣滅亡；領悟時，就有超過恒河沙數那麼多的清凈功德，即清凈的因緣生起而染污的因緣消亡。然而這一切都只是一心所為，更沒有第二個根源。義理上說隨著領悟或迷惑，實際上沒有能隨著和所隨著。所以《楞伽經》說：『一切法，都從心生起妄念而產生，凡是所分別的，都是分別自己的心。心不能見心，沒有相可以得到。』如同古代大德解釋的，波浪和水的比喻說明了真如生滅二門。用水的濕性比喻心的真如，用波浪的波動比喻心的生滅。波浪沒有離開水的濕性而動，那麼生滅就沒有離開真如。即用水來辨別波浪，是不變的體性而隨緣生起。水沒有離開波動的濕性，那麼就沒有離開生滅的真如。即用波浪來明白水，是放下因緣而回歸真如。
問：記憶的事情，必定屬於什麼法而產生？
答：大乘佛法說能夠記憶的法，有三種：一、自證分（Svasamvedana），能夠記憶見分（Darśana-bhāga）；二、別境中的念（Smrti），能夠記憶曾經經歷過的事情；三、阿賴耶識中的種子（Bīja），能夠不虛妄地生起並顯現為現行。唯識疏中說：『如不曾經歷的境界，必定不能記憶。如現行的色法，曾經被見分緣過的，後來必定能夠記憶。若不曾作為相分緣過的，後來必定不能記憶。』因為能緣的見分，在過去時和現在世，只是緣相分，不曾自己緣自己。先前已經滅去的心，既然已經過去，現在見分有什麼憑藉，能夠自己憶持？因為在過去時，不曾反過來緣自己的見分。既然允許現在的心心所法，能夠自己記憶，說明由於過去時有自證分，緣于見分，證明它緣取境界，作為量果的緣故，所以現在能夠記憶。
問：在生滅門中，有漏位之內，按照教義所說，有幾種生死？
答：略有二種：一、分段生死（Vaibhārika-maraṇa）；二、變易生死（Pariṇāma-maraṇa）。《成唯識論》說：
【English Translation】 The cause. Then, according to the cause of enlightenment and understanding, one ascends to the Ekayana (唯一佛乘, the One Vehicle). It is also said that in delusion, there are as many false and defiled dharmas as there are sands in the Ganges River, meaning that defiled causes arise and pure causes cease. In enlightenment, there are as many pure merits and virtues as there are sands in the Ganges River, meaning that pure causes arise and defiled causes vanish. However, all of this is done by the one mind, and there is no second origin. In terms of meaning, following enlightenment or delusion, there is actually no follower or that which is followed. Therefore, the Laṅkāvatāra Sūtra says: 'All dharmas arise from the mind's false thoughts, and whatever is distinguished is distinguishing one's own mind. The mind cannot see the mind, and no characteristic can be obtained.' As explained by ancient masters, the analogy of waves and water illustrates the two gates of Suchness (Tathātā) as arising and ceasing. The wetness of water is used to symbolize the Suchness of the mind, and the movement of waves is used to symbolize the arising and ceasing of the mind. Waves do not move apart from the wetness of water, so arising and ceasing are not different from Suchness. That is, water is used to distinguish waves, which is the unchanging nature arising from conditions. Water is not different from the wetness of movement, so there is no Suchness apart from arising and ceasing. That is, waves are used to clarify water, which is abandoning conditions and returning to Suchness.
Question: To what dharma does the act of remembering belong?
Answer: Mahāyāna Buddhism says that there are three dharmas that can remember: First, Svasamvedana (自證分, self-awareness), which can remember Darśana-bhāga (見分, the seeing aspect); second, Smrti (念, mindfulness) in the specific realm, which can remember things that have been experienced; third, Bīja (種子, seeds) in the Alaya consciousness, which can unfailingly arise and manifest as present activity. The Commentary on the Consciousness-Only Treatise says: 'If a realm has not been experienced, it certainly cannot be remembered. If a present color has been perceived by the seeing aspect, it will certainly be remembered later. If it has not been perceived as the objective aspect, it certainly cannot be remembered later.' Because the perceiving seeing aspect only perceives the objective aspect in the past and present, it does not perceive itself. Since the previous mind has already ceased, what does the present seeing aspect rely on to remember itself? Because in the past, it did not turn back to perceive its own seeing aspect. Since it is accepted that the present mind and mental functions can remember themselves, it shows that in the past, there was self-awareness that perceived the seeing aspect, proving that it perceived the realm, and thus it can remember now.
Question: Within the realm of conditioned existence in the gate of arising and ceasing, according to the teachings, how many kinds of birth and death are there?
Answer: Briefly, there are two kinds: First, Vaibhārika-maraṇa (分段生死, segmented birth and death); second, Pariṇāma-maraṇa (變易生死, transformational birth and death). The Vijñaptimātratāsiddhi-śāstra says:
一分段生死。謂諸有漏善不善業。由煩惱障緣助勢力。所感三界粗異熟果。身命短長。隨因緣力。有定劑限。故名分段。二不思議變易生死。謂諸無漏有分別業。由所知障緣助勢力。所感殊勝細異熟果。由悲願力。改轉身命。無定劑限。故名變易。無漏定愿正所資感。妙用難惻名不思議。或名意生身。隨意願成故。如契經說。如取為緣。有漏業因。續後有者。而生三有。如是無明習地為緣。無漏業因。有阿羅漢。獨覺。已得自在菩薩。三種意生身。亦名變化身。無漏定力。轉令異本如變化故。
問。論云。所知障不障解脫。無能發業潤生用故。何用資感生死苦為。
答。成二利故。更須資生。論云。自證菩提。利樂他故。謂不定性獨覺聲聞。及得自在大愿菩薩。已永斷伏煩惱障故。無容復受當分段身。恐廢長時修菩薩行。遂以無漏勝定願力。如延壽法。資現身因。令彼長時與果不絕。數數如是定愿資助。乃至證得無上菩提。彼復何須所知障助。既未圓證無相大悲。不執菩提有情實有。無由發起猛利悲願。又所知障。障大菩提。為永斷除。留身久住。又所知障。為有漏依。此障若無。彼定非有。故於身住。有大助力。若所留身。有漏定愿所資助者。分段身攝。二乘異生所知境故。無漏定愿所資助者。變易身
【現代漢語翻譯】 現代漢語譯本 一段分段生死。指的是由煩惱障的因緣助力，所感得的三界粗糙的異熟果，這些果報是由於有漏洞的善業和不善業所導致的。這些果報表現為身命的長短，並且隨著因緣的力量，有一個既定的限度，因此被稱為『分段』。 二不思議變易生死。指的是由所知障的因緣助力，所感得的殊勝精妙的異熟果，這些果報是由於沒有漏洞的有分別業所導致的。由於大悲願力的作用，可以改變和轉化身命，沒有既定的限度，因此被稱為『變易』。沒有漏洞的禪定和願力是主要的資助力量，其妙用難以測度，所以稱為『不思議』。或者也稱為『意生身』，因為可以隨心所愿成就。正如契經所說，如同以『取』為緣，有漏洞的業因會延續到後世，產生三有。同樣，以無明習地為緣，沒有漏洞的業因，可以使阿羅漢、獨覺、以及已經獲得自在的菩薩，產生三種意生身，也稱為變化身。沒有漏洞的禪定之力，可以轉變原本的形態，如同變化一樣。 問：論中說，『所知障不障礙解脫，因為它沒有發起業和滋潤生命的作用。』那麼，為什麼還要用它來資助和感應生死之苦呢？ 答：爲了成就自利利他兩種利益，所以更需要資助生命。論中說，『爲了自己證得菩提，並且利益和快樂他人。』指的是不定性的獨覺、聲聞，以及獲得自在的大愿菩薩。他們已經永遠斷除或降伏了煩惱障，因此不可能再承受分段身。但又恐怕荒廢了長時間修菩薩行的機會，所以用沒有漏洞的殊勝禪定和願力，如同延壽的方法一樣，資助現有的身體，使他們的果報在長時間內不會斷絕。多次通過這樣的禪定和願力來資助，直到證得無上菩提。他們又何須所知障的幫助呢？既然還沒有圓滿證得無相大悲，不執著菩提和有情是真實存在的，就沒有辦法發起猛烈的大悲願力。而且，所知障會障礙大菩提，爲了永遠斷除它，需要留住身體更長的時間。此外，所知障是有漏洞的依憑，如果這個障礙不存在，那麼有漏洞的依憑也一定不會存在。因此，對於身體的住世，有很大的助力。如果所留住的身體，是由有漏洞的禪定和願力所資助的，那麼就屬於分段身，是二乘異生所認識的境界。如果是由沒有漏洞的禪定和願力所資助的，那麼就是變易身。
【English Translation】 English version First, Segmented Birth and Death (分段生死, Fenduanshengsi). This refers to the coarse results of maturation (異熟果, yishuguo) in the Three Realms (三界, Sanjie), which are caused by wholesome and unwholesome karmas that are tainted with outflows (有漏, youlou), and supported by the conditions and power of the afflictive obscurations (煩惱障, fannaozhang). These results manifest as the varying lengths of life spans, which are determined by the power of causes and conditions and have a fixed limit. Hence, they are called 'Segmented'. Second, Inconceivable Transformative Birth and Death (不思議變易生死, Busi yi bianyi shengsi). This refers to the subtle and excellent results of maturation, which are caused by undefiled (無漏, wulou) and discriminating karmas, and supported by the conditions and power of the obscuration of knowledge (所知障, suozhizhang). Through the power of compassion and vows, the body and life can be altered and transformed without a fixed limit. Hence, they are called 'Transformative'. Undefiled samadhi (定, ding) and vows are the primary sources of support, and their wondrous functions are difficult to fathom, hence they are called 'Inconceivable'. They are also called 'Mind-made Body' (意生身, yishengshen), because they are accomplished according to one's wishes. As the sutras say, just as 'grasping' (取, qu) is the condition for tainted karmic causes to continue into future lives, resulting in the Three Realms of Existence (三有, Sanyou), so too, ignorance and habitual tendencies are the conditions for undefiled karmic causes, which can enable Arhats (阿羅漢, A luohan), Pratyekabuddhas (獨覺, Dujue), and Bodhisattvas (菩薩, Pusa) who have attained mastery to manifest three kinds of Mind-made Bodies, also known as Transformation Bodies (變化身, bianhuashen). The power of undefiled samadhi can transform the original form, just like a transformation. Question: The treatise states, 'The obscuration of knowledge does not obstruct liberation, because it does not have the function of initiating karma or moistening life.' Why then is it used to support and induce the suffering of birth and death? Answer: It is for the sake of accomplishing the two benefits: self-benefit and the benefit of others. The treatise states, 'For the sake of personally realizing Bodhi (菩提, Puti) and bringing benefit and happiness to others.' This refers to the non-determinate Pratyekabuddhas, Sravakas (聲聞, Shengwen), and Bodhisattvas of great vows who have attained mastery. Because they have permanently severed or subdued the afflictive obscurations, they cannot receive segmented bodies again. However, fearing that they would waste the opportunity to cultivate the Bodhisattva path for a long time, they use the power of undefiled and excellent samadhi and vows, like a method of prolonging life, to support their present bodies, so that their karmic results will not be interrupted for a long time. They repeatedly use such samadhi and vows to support themselves until they attain unsurpassed Bodhi. Why would they need the help of the obscuration of knowledge? Since they have not yet fully realized non-dual great compassion, and do not cling to Bodhi and sentient beings as truly existent, they have no way to generate fierce vows of great compassion. Moreover, the obscuration of knowledge obstructs great Bodhi, and in order to permanently eliminate it, they need to keep their bodies alive for a longer time. Furthermore, the obscuration of knowledge is a support for what is tainted with outflows. If this obscuration does not exist, then what is tainted with outflows will certainly not exist. Therefore, it is of great help for the body to remain in the world. If the body that is retained is supported by tainted samadhi and vows, then it belongs to the segmented body, which is the realm of knowledge for the Two Vehicles (二乘, er cheng) and ordinary beings. If it is supported by undefiled samadhi and vows, then it is a transformative body.
攝。非彼境故。由此應知。變易生死。性是有漏異熟果攝。于無漏業。是增上果。釋云。得自在大愿菩薩。已永斷伏煩惱障者。謂八地已去菩薩。雖藉煩惱生死受生。不同凡夫及二乘。說現及種潤。由起煩惱利益有情業勢。方能感生死果。煩惱若伏。業勢便盡。故須法執。助愿受生。故已永斷伏。無容復受當分段果。既有二利之益。觀知分段報終。恐廢長時修菩薩行。遂入無漏勝定。勝愿之力。如阿羅漢延壽之法。資現身之因。即資過去感令身業。令業長時與果不絕。既未圓證無相大悲。不執菩提有情實有。無由發起猛利悲願者。既未成佛。圓證無相大悲。一味平等之解。若不執菩提可求有情可度。為實有者。無有因由。可能起猛利大悲。及猛利愿。以所知障可求可度執為先。方能發起無漏業故。說業為因。以是勝故。無明為緣。以疏遠故。非如煩惱資有漏業。但緣義同。少分相似。又所知障。障大菩提。正障智故。為永斷除此所知障。留身久住。說之為緣。為所斷緣故。又此所知障。能為一切有漏之依。由有此障。俱諸行法。不成無漏故。此所依之障。若無。彼能依有漏。決定非有。今既留身久住。由有所知障為緣。故說此障。為于身住有大助力。說為緣也。此變易生死。乃是菩薩成就非愿。圓滿菩提。若分段生死
【現代漢語翻譯】 現代漢語譯本： 攝。因為它不是那個境界的緣故。由此應該知道，變易生死，其自性是有漏的異熟果所攝。對於無漏業來說，是增上果。解釋說，得到自在的大愿菩薩，已經永遠斷除或降伏煩惱障的人，指的是八地以上的菩薩。雖然憑藉煩惱和生死來受生，但不同於凡夫和二乘。說現行和種子受到滋潤，是因為發起煩惱來利益有情的業力，才能感得生死果。煩惱如果被降伏，業力就會耗盡。所以需要法執，幫助願力受生。因此，已經永遠斷除或降伏煩惱的人，不可能再承受當分段果。既然有自利利他的利益，觀察到分段報終結，恐怕荒廢長時間修菩薩行，於是進入無漏殊勝禪定，憑藉殊勝願力的力量，如同阿羅漢延續壽命的方法，資助現身的因，也就是資助過去所感的令身業，使業力長時間給予果報而不絕。既然沒有圓滿證得無相大悲，不執著菩提和有情是真實存在的，就沒有辦法發起猛利的大悲願。既然沒有成佛，圓滿證得無相大悲，一味平等的理解，如果不執著菩提可以求得，有情可以度化，是真實存在的，就沒有因由可能生起猛利的大悲和猛利的愿。因為以所知障認為可以求得和度化為前提，才能發起無漏業，所以說業是因，因為它是殊勝的。無明是緣，因為它疏遠。不像煩惱那樣資助有漏業，只是緣的意思相同，少部分相似。而且所知障，障礙大菩提（Great Enlightenment），主要障礙智慧，爲了永遠斷除這個所知障，留下身體長久住世，所以說它是緣，因為它是所要斷除的緣。而且這個所知障，能成為一切有漏法的所依。由於有這個障礙，所有與行法相關的，都不能成為無漏法。這個所依的障礙，如果沒有，那麼能依的有漏法，決定不會存在。現在既然留下身體長久住世，由於有所知障作為緣，所以說這個障礙，對於身體的住世有很大的幫助，所以說是緣。這種變易生死，乃是菩薩成就悲願，圓滿菩提（Enlightenment），如果分段生死
【English Translation】 English version: It is not included, because it is not that realm. From this, it should be known that the transformation birth and death (Bianyishengsi), its nature is included in the contaminated Vipaka (I-shu, fruition) result. For uncontaminated karma, it is the Adhipati-phala (Zengshang guo, dominant result). Explanation: The Bodhisattvas who have attained great vows of freedom, who have permanently severed or subdued the afflictive obscurations (Klesha-avarana), refer to Bodhisattvas from the eighth ground onwards. Although they rely on afflictions and birth and death to be reborn, they are different from ordinary people and the Two Vehicles (Sravakas and Pratyekabuddhas). It is said that the manifest and seeds are nourished because the karma of arousing afflictions to benefit sentient beings can bring about the result of birth and death. If afflictions are subdued, the karmic force will be exhausted. Therefore, the attachment to Dharma is needed to help the power of vows to be reborn. Therefore, those who have permanently severed or subdued afflictions cannot bear the fruit of the segment birth and death (duan shengsi). Since there is the benefit of benefiting oneself and others, observing that the end of the segment retribution is approaching, fearing that it will waste a long time practicing the Bodhisattva path, they enter uncontaminated superior Samadhi (meditative absorption), relying on the power of superior vows, like the method of Arhats extending their lives, to support the cause of the present body, that is, to support the past karma that caused the body, so that the karma can give results for a long time without interruption. Since they have not fully realized the signless great compassion, and do not cling to Bodhi (Enlightenment) and sentient beings as truly existing, there is no way to arouse fierce great compassionate vows. Since they have not become Buddhas and fully realized the signless great compassion, the understanding of one taste of equality, if they do not cling to Bodhi as attainable and sentient beings as redeemable, as truly existing, there is no reason to arouse fierce great compassion and fierce vows. Because taking the knowable obscuration (Jnana-avarana) as the premise that it can be sought and redeemed, can the uncontaminated karma be aroused, so it is said that karma is the cause, because it is superior. Ignorance is the condition, because it is distant. It is not like afflictions that support contaminated karma, only the meaning of condition is the same, a small part is similar. Moreover, the knowable obscuration, obstructs great Bodhi, mainly obstructs wisdom, in order to permanently eliminate this knowable obscuration, and to leave the body to live in the world for a long time, it is said to be the condition, because it is the condition to be eliminated. Moreover, this knowable obscuration can be the basis of all contaminated dharmas. Because of this obscuration, all dharmas related to practice cannot become uncontaminated. If this obscuration of the basis does not exist, then the contaminated dharma that depends on it will definitely not exist. Now that the body is left to live in the world for a long time, because the knowable obscuration is the condition, it is said that this obscuration is of great help to the dwelling of the body, so it is said to be the condition. This transformation birth and death is the Bodhisattva's accomplishment of compassionate vows and the perfection of Bodhi, if the segment birth and death
。即是凡夫妄心所造。唸唸耽著。入大苦輪。無有休息。如大涅槃經云。佛告迦葉。世間眾生。顛倒覆心。貪著生相。厭患老死。迦葉。菩薩不爾。觀其初生。已見過患。迦葉。如有女人。入於他舍。是女端正。顏貌繢麗。以好瓔珞。莊嚴其身。主人見已。便問言。汝字何等。系屬於誰。女人答言。我身即是功德大天。主人問言。汝所至處。為何所作。女人答言。我所至處。能與種種金銀琉璃。玻璃真珠。珊瑚琥珀。硨磲瑪瑙。像馬車乘。奴婢僕使。主人聞已。心生歡喜踴躍無量。我今福德故。令汝來。至我舍宅。即便燒香散華供養。恭敬禮拜。復于門外。更見一女。其形醜陋。衣裳弊壞。多諸垢膩。面板皴裂。其色艾白。見已問言。汝字何等。系屬誰家。女人答言。我字黑闇。復問何故名為黑闇。女人答言。我所行處。能令其家所有財寶。一切衰耗。主人聞已。即持利刀。作如是言。汝若不去。當斷汝命。女人答言。汝甚愚癡。無有智慧。主人問言。云何名為癡無智慧。女人答言。汝舍中者。即是我姊。我常與姊。進止共俱。汝若驅我。亦當驅彼。主人還入。問功德天。外有一女。云是汝妹。實為是不。功德天言。實是我妹。我與此妹。行住共俱。未曾相離。隨所住處。我常作好。彼常作惡。我常利益。彼作衰耗。
【現代漢語翻譯】 現代漢語譯本： 這些都是凡夫妄心所造，唸唸執著，陷入巨大的苦難輪迴，沒有止息。如同《大涅槃經》所說：佛告訴迦葉（Kasyapa，佛陀的弟子）：『世間的眾生，心被顛倒矇蔽，貪戀生的表象，厭惡衰老和死亡。』迦葉（Kasyapa），菩薩不是這樣，他們觀察初生，就已經看到其中的過患。迦葉（Kasyapa），譬如有一個女人，來到別人的家中。這個女人端莊美麗，容貌華麗，用美好的瓔珞（一種裝飾品）裝飾自己的身體。主人看見后，便問她說：『你叫什麼名字？屬於誰家？』女人回答說：『我的身份就是功德大天（Sri-mahadevi，帶來財富和好運的女神）。』主人問：『你所到的地方，會做什麼？』女人回答說：『我所到的地方，能帶來各種金銀、琉璃（一種寶石）、玻璃（一種寶石）、珍珠、珊瑚、琥珀（一種寶石）、硨磲（一種寶石）、瑪瑙（一種寶石）、象、馬、車乘、奴婢和僕人。』主人聽了，心中歡喜，踴躍無量，心想：『我今生有福德，所以讓你來到我的家中。』於是就燒香、散花供養，恭敬地禮拜。又在門外，看見一個女人，她的形貌醜陋，衣裳破爛，有很多污垢，面板粗糙開裂，臉色灰白。看見后就問她說：『你叫什麼名字？屬於誰家？』女人回答說：『我叫黑暗（Kali，帶來不幸的女神）。』又問：『為什麼叫黑暗？』女人回答說：『我所到的地方，能使那家所有的財寶，全部衰敗耗盡。』主人聽了，就拿起鋒利的刀，這樣說：『你若是不走，我就要殺了你。』女人回答說：『你真是愚癡，沒有智慧。』主人問：『怎麼說我愚癡沒有智慧？』女人回答說：『你家中的那位，就是我的姐姐。我常常和姐姐，一起行動，一起居住。你若是趕我走，也應當趕她走。』主人回去，問功德天（Sri-mahadevi）：『外面有一個女人，說是你的妹妹，是真的嗎？』功德天（Sri-mahadevi）說：『確實是我的妹妹。我和這個妹妹，一起行動，一起居住，從未分離。無論住在哪裡，我常常帶來美好，她常常帶來惡事；我常常帶來利益，她帶來衰敗。』
【English Translation】 English version: These are all created by the deluded mind of ordinary beings, constantly clinging and attached, entering the great wheel of suffering, without rest. As the Maha-parinirvana Sutra says: The Buddha told Kasyapa (Kasyapa, Buddha's disciple): 'The beings in the world have their minds overturned and obscured, greedily attached to the appearance of birth, and厭患厭患old age and death.' Kasyapa (Kasyapa), Bodhisattvas are not like this; observing the initial birth, they have already seen the faults within. Kasyapa (Kasyapa), for example, there is a woman who enters another's house. This woman is dignified and beautiful, her appearance is splendid, and she adorns her body with fine necklaces (a kind of ornament). The master, seeing her, asks, 'What is your name? To whom do you belong?' The woman replies, 'My identity is Sri-mahadevi (Sri-mahadevi, goddess of wealth and good fortune).' The master asks, 'What do you do in the places you go?' The woman replies, 'In the places I go, I can bring all kinds of gold, silver, lapis lazuli (a kind of gem), crystal (a kind of gem), pearls, coral, amber (a kind of gem), tridacna (a kind of gem), agate (a kind of gem), elephants, horses, carriages, slaves, and servants.' The master, hearing this, feels joy in his heart, leaping with immeasurable delight, thinking, 'I have merit in this life, so you have come to my house.' Then he burns incense, scatters flowers for offerings, and respectfully bows. Again, outside the door, he sees a woman, her form ugly, her clothes tattered, with much dirt and grime, her skin chapped and cracked, her complexion ashen. Seeing her, he asks, 'What is your name? To whom do you belong?' The woman replies, 'My name is Kali (Kali, goddess of misfortune).' He asks, 'Why are you called Kali?' The woman replies, 'In the places I go, I can cause all the treasures of that house to decline and be exhausted.' The master, hearing this, takes up a sharp knife, saying, 'If you do not leave, I will take your life.' The woman replies, 'You are very foolish, without wisdom.' The master asks, 'How am I foolish and without wisdom?' The woman replies, 'The one in your house is my sister. I always go and stay together with my sister. If you drive me away, you should also drive her away.' The master goes back in and asks Sri-mahadevi (Sri-mahadevi), 'There is a woman outside, who says she is your sister, is this true?' Sri-mahadevi (Sri-mahadevi) says, 'Indeed, she is my sister. I and this sister, go and stay together, never separated. Wherever we dwell, I always bring goodness, she always brings evil; I always bring benefit, she brings decline.'
若愛我者。亦應愛彼。若見恭敬。亦應敬彼。主人即言。若有如是好惡事者。我俱不用。各隨意去。是時二女俱共相將。還其所止。爾時主人。見其還去。心生歡喜踴躍無量。釋曰。功德天者。即喻于生。黑闇女者。即喻于死。只是世間生死二法。諸惡之本。眾苦之原。賢聖共訶。愚癡所蔽。主人見已者。心矚于境。名為見也。即便問言者。以解觀生求生之實。名為問。女人答言者。境對於心。義稱答也。功德大天者。喻生是出相也。功德報主。具六識光明。照六塵境界。名功德天也。系屬於誰者。應言屬惑業。我今福德者。宿修善因。今受天報。名至我宅也。復于門外者。死捨身家。義雲門外。系屬誰家者。緣應即死。無所屬也。我字黑闇者。死是沒相。雖有五根。無所覺知。名黑闇也。我常與姊。進止共俱者。即生即死。為進止俱。主人即言。若有如是好惡事者。我俱不用者。夫于生不喜者。見死則不憂也。爾時主人。見其還去。心生歡喜踴躍無量者。證初地時。離分段死。入歡喜地。故云歡喜無量。
問。唯有內識而無外緣。云何復說六處輪迴。生死相續。
答。識論頌云。由諸業習氣。二取習氣俱。前異熟既盡。復生余異熟。諸業。謂福業罪業不動業。即有漏善不善思業。思業之眷屬。亦立業名
【現代漢語翻譯】 現代漢語譯本： 『若愛我者，亦應愛彼。若見恭敬，亦應敬彼。』主人便說：『若有如此好惡之事，我都不用，各自隨意離去。』當時二女一同離去，回到她們所住之處。那時主人，見她們離去，心中歡喜踴躍，無量無邊。釋迦牟尼佛說：『功德天』（Gong De Tian）(帶來福報的天神)比喻生，『黑暗女』（Hei An Nu）(帶來厄運的女神)比喻死。這只是世間生死的兩種法則，是諸惡的根本，眾苦的根源，賢聖共同呵斥，愚癡之人被其矇蔽。『主人見已』，是指心專注于外境，稱之為『見』。『即便問言』，是以智慧觀察生命，尋求生命的實相，稱之為『問』。『女人答言』，是外境對應于內心，從意義上來說稱之為『答』。『功德大天』（Gong De Da Tian）(偉大的功德天神)比喻生是顯現之相。功德報主，具備六識光明，照耀六塵境界，稱為『功德天』。『系屬於誰』，應該說屬於迷惑和業力。『我今福德』，是宿世修來的善因，今生承受天報，名為來到我的宅邸。『復于門外』，死後捨棄身家，從意義上來說是門外。『系屬誰家』，因緣應盡，即將死去，無所歸屬。『我字黑暗』，死是沒落之相，雖然有五根，卻無所覺知，名為『黑暗』。『我常與姊，進止共俱』，即生即死，為進退共同。『主人即言，若有如是好惡事者，我俱不用』，對於生不喜悅，見死則不憂愁。『爾時主人，見其還去，心生歡喜踴躍無量』，證得初地時，脫離分段生死，進入歡喜地，所以說歡喜無量。
問：唯有內識而無外緣，為何又說六處輪迴，生死相續？
答：識論頌說：『由諸業習氣，二取習氣俱，前異熟既盡，復生余異熟。』諸業，指的是福業、罪業、不動業，即有漏的善、不善思業。思業的眷屬，也立為業名。
【English Translation】 English version: 'If you love me, you should also love her. If you see respect, you should also respect her.' The master then said, 'If there are such matters of good and evil, I will not use either of you, each of you may leave as you please.' At that time, the two women left together, returning to their dwelling place. Then the master, seeing them leave, felt joy and elation in his heart, immeasurable and boundless. Shakyamuni Buddha said: 'Gong De Tian' (功德天) (Goddess of Merit) is a metaphor for birth, 'Hei An Nu' (黑暗女) (Goddess of Darkness) is a metaphor for death. These are merely the two laws of birth and death in the world, the root of all evils, the source of all suffering, condemned by the wise and virtuous, obscured by the foolish. 'The master seeing it' refers to the mind focusing on the external realm, which is called 'seeing.' 'Then asking' is to observe life with wisdom, seeking the true nature of life, which is called 'asking.' 'The woman answering' is the external realm corresponding to the inner mind, which in meaning is called 'answering.' 'Gong De Da Tian' (功德大天) (Great Goddess of Merit) is a metaphor for birth as a manifested appearance. Merit rewards the master, possessing the light of the six consciousnesses, illuminating the realms of the six sense objects, called 'Gong De Tian.' 'Belonging to whom' should be said to belong to delusion and karma. 'My present merit' is the good cause cultivated in past lives, receiving heavenly reward in this life, called arriving at my residence. 'Again outside the gate' is abandoning the body and family after death, which in meaning is outside the gate. 'Belonging to whose house' is that when the conditions are exhausted, one is about to die, with nowhere to belong. 'I am called darkness' is that death is the appearance of decline, although there are five roots, there is no awareness, called 'darkness.' 'I often with my sister, advance and retreat together' is that birth and death are together, advancing and retreating together. 'The master then said, if there are such matters of good and evil, I will not use either of you' is that if one does not rejoice in birth, one will not worry about death. 'At that time, the master, seeing them leave, felt joy and elation in his heart, immeasurable' is that when one attains the first ground, one is liberated from segmented birth and death, entering the ground of joy, therefore it is said to be immeasurable joy.
Question: If there is only internal consciousness and no external conditions, why is it said that the six places of rebirth cycle, and birth and death continue?
Answer: The Verse on Consciousness-only states: 'Due to the habitual energies of various karmas, and the habitual energies of the two graspings together, when the previous different maturation is exhausted, another different maturation arises.' The various karmas refer to meritorious karma, sinful karma, and unmoving karma, which are the wholesome and unwholesome volitional karmas with outflows. The retinue of volitional karma is also established as the name of karma.
。同招引滿異熟果故。此雖才起無間即滅。無義能招當異熟果。而熏本識。起自功德。即此功能。說為習氣。是業氣分熏習所。成。簡曾現業。故名習氣。如是習氣。展轉相續。至成熟時。招異熟果。此顯當果勝增上緣。相見。名色。心及心所。本末。彼取。皆二取攝。彼所熏發。親能生彼本識上功能。名二取習氣。此顯來世異熟果心。及彼相應諸因緣種。謂俱業種二取種俱。是疏親緣互相助義。業招生顯。故頌先說。前異熟者。謂前前生業異熟。果余異熟者。謂後後生業異熟果。雖二取種受果無窮。而業習氣受果有盡。由異熟果。性別難。招等流增上。性同易感。由感餘生業等種熟。前異熟果受用盡時。后別能生余異熟果。由斯生死輪轉無窮。何假外緣方得相續。此頌意說。由業二取。生死輪迴。皆不離識。心心所法。為彼性故。釋云。此雖才起無間即滅。無義能招當異熟果者。雖現用無有過去體。能招當來真異熟果。而現行之業當造之時。熏于本識起自業之功能。功能。即習氣。習氣展轉相續。至成熟時。招異熟果。相見名色心及心所本末。彼取。皆二。取攝者。一者相見。謂即取彼實能取。實所取。名二取。二者取名色。色者。色蘊。名者。四蘊。即是執取五蘊為義。前言相中。亦通取無為。以為本質故。今此
唯顯取親所緣。不能緣得心外法故。又變無為之影相分。亦名所攝。不離心等故。三者取心及心所。一切五蘊法。不離此二故。四者本末。謂取親果。第八識。是諸異熟之根本故。又總報品。故名本。余識等異熟別報品。故名末。即取一異熟也。五彼取者。即彼上四取也。此諸取。皆是二取所攝。即是現行之取也。雖二取種受果無窮。而業習氣受果有盡。由異熟果性別難招。等。流增上性同易感者。二取種子受果無窮。攝論說。習氣有盡。所以者何。由異熟果。一者性別。與業性殊。不多相順。二者難招。業雖招得。謂必異世果方熟故。業習氣有盡。如沉麝穢草。有萎歇故。其等流果及增上果。一者性同。體性相順。二者易感。同時生故。此念熏已。即能生果故。二取種。易感果也。何者為等流。何者為增上。增上寬。但等流必增上。等流者。謂種子與現行及自種。為俱生同類因故也。增上處無別體。即等流性故。又是等流果。故性同。是增上果。故易感。又種望現行。是增上。望自類種。是等流。業種望彼現及種。皆異性故。但是異熟。前異熟受用盡時。復不能生余異熟果。意由感當來餘生業等種子熟故。於今身中前異熟果受用盡時。即是此身臨終之位。彼所熟業。復別能生彼余果起。即先業盡時。後果種熟時。其
【現代漢語翻譯】 現代漢語譯本： 唯有顯現所緣取的親近對象。因為不能緣取心外的法。而且變現無為的影相分（無為法的影像），也名為所攝，因為它不離心等等。第三是取心及心所（心的作用和附屬），一切五蘊法（構成個體存在的五種要素：色、受、想、行、識），都不離這二者。第四是本末，即取親近的果報。第八識（阿賴耶識，儲存一切種子）是諸異熟（不同性質的果報）的根本，所以名為『本』。又因為它是總報品，所以名為『本』。其餘識等等是異熟的別報品，所以名為『末』。即是取一個異熟果。第五是彼取者，即是上面的四種取。這些取，都是二取（俱生我執和分別我執）所攝，即是現行的取。雖然二取的種子受果無窮，而業習氣受果有盡。因為異熟果的性質有別難以招感，而等流（性質相似的流出）和增上（增強和促進）的性質相同容易感得。二取的種子受果無窮。《攝大乘論》說，習氣有盡。為什麼呢？因為異熟果，一是性質有別，與業的性質不同，不多相順；二是難以招感，業雖然能招感，但必須在異世果報才能成熟。業習氣有盡，就像沉香麝香和穢草，有衰竭的時候。而等流果和增上果，一是性質相同，體性相順；二是容易感得，因為是同時生起。這個念頭熏習之後，就能生果。所以二取種容易感果。什麼是等流，什麼是增上？增上寬泛，但等流一定是增上。等流，是指種子與現行以及自種，作為俱生同類因的緣故。增上處沒有別體，就是等流的性質。又是等流果，所以性質相同。是增上果，所以容易感得。又種子望現行，是增上；望自類種，是等流。業種望彼現行和種子，都是異性，所以只是異熟。前異熟受用盡時，又不能生其餘異熟果，意思是由於感得當來餘生業等等種子成熟的緣故。在今生中前異熟果受用盡時，就是此身臨終的時候。彼所成熟的業，又能生起其餘的果報，即是先業盡時，後來的果報種子成熟的時候。其
【English Translation】 English version: Only the manifested object that is closely grasped is cognized. This is because it cannot cognize phenomena external to the mind. Furthermore, the image-aspect of the transformation of the unconditioned (asamskrta-dharma) is also called 'included,' because it is not separate from the mind, etc. Third, it grasps the mind and mental factors (citta-caitta), all five skandhas (aggregates of existence: rupa, vedana, samjna, samskara, vijnana) are not separate from these two. Fourth, the root and the branch, meaning it grasps the close result. The eighth consciousness (Alaya-vijnana, storehouse consciousness) is the root of all Vipaka (differently matured results), hence it is called 'root.' Also, because it is the general retribution category, it is called 'root.' The remaining consciousnesses, etc., are the specific retribution category of Vipaka, hence they are called 'branch.' That is, it grasps one Vipaka result. Fifth, the grasper of that, which is the above four graspers. All these graspers are included in the two graspers (innate and acquired ego-grasping), which are the currently active graspers. Although the seeds of the two graspers receive endless results, the karmic habit-energies receive finite results. This is because the nature of the Vipaka result is different and difficult to attract, while the nature of the Isvara-phala (result of outflow) and Adhipati-phala (dominant result) are the same and easy to feel. The seeds of the two graspers receive endless results. The Mahayana-samgraha says that habit-energies are finite. Why? Because the Vipaka result, first, has a different nature, which is different from the nature of karma and not very agreeable; second, it is difficult to attract, although karma can attract it, it must mature in a different lifetime. Karmic habit-energies are finite, like sinking musk and foul grass, which wither away. But the Isvara-phala and Adhipati-phala, first, have the same nature, and their essence is agreeable; second, they are easy to feel, because they arise simultaneously. After this thought is perfumed, it can produce results. Therefore, the seeds of the two graspers easily feel results. What is Isvara-phala, and what is Adhipati-phala? Adhipati-phala is broad, but Isvara-phala must be Adhipati-phala. Isvara-phala refers to the seed, the present action, and its own seed, as the cause of co-arising and being of the same kind. There is no separate entity in Adhipati-phala, it is the nature of Isvara-phala. It is also the Isvara-phala, so its nature is the same. It is the Adhipati-phala, so it is easy to feel. Also, the seed in relation to the present action is Adhipati-phala; in relation to its own kind of seed, it is Isvara-phala. The karmic seed in relation to the present action and seed is of a different nature, so it is only Vipaka. When the previous Vipaka is exhausted, it cannot produce other Vipaka results, meaning that it is because the seeds of karma, etc., that are felt in the future life have matured. When the previous Vipaka is exhausted in this life, it is the time of death for this body. The karma that has matured can produce other results, that is, when the previous karma is exhausted, the seeds of the later results mature. The
異熟果而復得生。所以生死不斷絕也。由此業果無斷。生死相續。輪轉無窮。何假藉心外之緣。方得生死相續。此相續識。無有斷時。若未觸途成觀。諦了自心。皆對境生疑。執有前法。一切生死。儘是疑情。但了唯心。自然無咎。若疑蛇得病。豈有實境居懷。猶懸砂止飢。但是自心想起。如晉書樂廣傳。廣有親客。久闊不復來。廣問其故。答曰。前在座。蒙賜酒。見杯中有蛇。意甚惡之。既飲而疾。於時河南廳署。壁上有角。角邊畫作蛇。廣意杯中蛇。即角影也。復置酒前處。客豁然意解沉痾頓愈。又律中四食章。古師義門手鈔云。思食者。如饑饉之歲。小兒從母求食。啼而不止。母遂懸砂囊誑云。此是飯。兒七日諦視其囊。將為是食。其母七日後。解下視之。其兒見是砂絕望。因此命終。方驗生老病死。皆是自心。地水火風。終無別體。是以眾生耽著生死。二乘厭畏生死。皆不了心外無法。為境所留。取捨雖殊。俱非解脫。何者。眾生為生死。縛二乘被涅槃縛。如楞伽經云。複次大慧。諸聲聞眾。畏生死妄想苦。而求涅槃。不知生死涅槃差別之相。一切皆是妄分。別有。無所有故。妄計未來諸根境滅。以為涅槃。不知證自知境界。轉所依藏識。為大涅槃。彼愚癡人。不知去來現在諸佛。所說自心境界。取心外境。
【現代漢語翻譯】 現代漢語譯本 異熟果（Vipāka-phala，由先前行為產生的果報）成熟后又再次產生新的生命。這就是生死輪迴永無止境的原因。由於業果（Karma-phala）不會中斷，生死相續不斷，像車輪一樣循環往復，沒有窮盡。又何必假借心外的因緣，才能使生死相續不斷呢？這種相續識（Saṃdhi-vijñāna，連線前後世的意識）是沒有斷絕的時候的。如果還沒有觸及途徑而成就觀照，真正明白自己的心，都會因為面對外境而產生疑惑，執著于有先前的法（Dharma，事物、規律）。一切生死，都是因為疑惑的情緒。只要明白了萬法唯心所現，自然就沒有過失。如果懷疑蛇得了病，難道真的有蛇存在於心中嗎？就像懸掛沙子來止飢一樣，都只是自心的妄想。例如《晉書·樂廣傳》記載，樂廣有個親近的客人，很久沒來了。樂廣問他原因，客人回答說：『之前在座位上，承蒙您賜酒，我看見杯中有蛇，心裡非常厭惡它，喝了之後就生病了。』當時河南廳署的墻壁上有角，角邊畫著蛇。樂廣認為杯中的蛇，就是角的影子。於是又在先前的地方擺酒，客人豁然開朗，沉疴頓愈。還有律宗中關於四食（Catvāro Āhārāḥ，四種滋養眾生的食物）的章節，《古師義門手鈔》中說，思食就像饑荒的年歲，小孩子向母親要食物，哭鬧不止。母親就懸掛一個裝滿沙子的袋子，哄騙他說：『這是飯。』小孩七天都仔細地看著那個袋子，以為那是食物。他的母親七天後，解下袋子給他看，小孩看到是沙子，徹底絕望，因此喪命。由此可以驗證，生老病死，都是自心的顯現。地水火風（Pṛthivī-dhātu, Āpo-dhātu, Tejo-dhātu, Vāyu-dhātu，構成物質世界的四大元素），終究沒有別的實體。因此，眾生貪戀生死，二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）厭惡生死，都是因為不明白心外無法，被外境所迷惑。雖然取捨不同，但都不是解脫。為什麼呢？眾生被生死束縛，二乘被涅槃束縛。如《楞伽經》（Laṅkāvatāra Sūtra）所說：『再次，大慧（Mahāmati，菩薩名）。這些聲聞眾，畏懼生死妄想的痛苦，而尋求涅槃，卻不知道生死和涅槃的差別相，一切都是妄想分別出來的有和無。他們錯誤地認為未來諸根和境界滅盡，就是涅槃。卻不知道證悟自知境界，轉變所依藏識（Ālaya-vijñāna，阿賴耶識）為大涅槃。這些愚癡的人，不知道過去、現在、未來諸佛所說的自心境界，而執取心外的境界。』
【English Translation】 English version The Vipāka-phala (resultant fruit, the result produced by previous actions) matures and gives rise to new life again. This is why the cycle of birth and death never ends. Because the Karma-phala (result of actions) is not interrupted, birth and death continue in succession, revolving like a wheel without end. Why then must we rely on external conditions outside the mind to make birth and death continue? This Saṃdhi-vijñāna (connecting consciousness, the consciousness that links previous and subsequent lives) has no time of cessation. If one has not yet touched the path and achieved contemplation, truly understanding one's own mind, one will have doubts when facing external circumstances, clinging to the existence of previous Dharmas (things, laws). All of birth and death is due to the emotion of doubt. Only by understanding that all phenomena are manifestations of the mind, will there naturally be no fault. If one suspects that a snake is sick, does a real snake reside in one's heart? Like hanging sand to stop hunger, it is all just the mind's delusion. For example, the 'Biography of Yue Guang' in the Book of Jin records that Yue Guang had a close guest who had not visited for a long time. Yue Guang asked him the reason, and the guest replied, 'Previously, when I was at the seat, I was given wine, and I saw a snake in the cup. I was very disgusted by it, and I became ill after drinking it.' At that time, there was a horn on the wall of the Henan government office, and a snake was painted next to the horn. Yue Guang thought that the snake in the cup was the shadow of the horn. So he placed the wine in the same place as before, and the guest suddenly understood and his chronic illness was immediately cured. Also, in the chapter on the Four Kinds of Food (Catvāro Āhārāḥ, the four kinds of food that nourish sentient beings) in the Vinaya, the Old Master Yimen's handwritten notes say that thinking about food is like in a year of famine, a child asks his mother for food, crying incessantly. The mother then hangs a bag filled with sand, deceiving him by saying, 'This is rice.' The child stares at the bag carefully for seven days, thinking it is food. After seven days, his mother takes down the bag and shows it to him. The child sees that it is sand and becomes completely despondent, and as a result, he dies. From this, it can be verified that birth, old age, sickness, and death are all manifestations of one's own mind. The elements of earth, water, fire, and wind (Pṛthivī-dhātu, Āpo-dhātu, Tejo-dhātu, Vāyu-dhātu, the four great elements that constitute the material world) ultimately have no separate substance. Therefore, sentient beings are attached to birth and death, and the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna, the Hearer Vehicle and the Solitary Buddha Vehicle) are weary of birth and death, all because they do not understand that there is no Dharma outside the mind, and they are deluded by external circumstances. Although their choices differ, neither is liberation. Why? Sentient beings are bound by birth and death, and the Two Vehicles are bound by Nirvana. As the Laṅkāvatāra Sūtra says, 'Again, Mahāmati (name of a Bodhisattva). These Śrāvakas (hearers), fearing the suffering of birth and death and delusion, seek Nirvana, but they do not know the difference between birth and death and Nirvana. All are falsely discriminated as existence and non-existence. They mistakenly believe that the extinction of future roots and realms is Nirvana. They do not know that realizing the realm of self-knowing and transforming the Ālaya-vijñāna (storehouse consciousness) into Great Nirvana. These foolish people do not know the realm of self-mind spoken of by the Buddhas of the past, present, and future, and they cling to the realm outside the mind.'
常于生死輪轉不絕。
問。生死相續。由二取有支。我執名言二種習氣。成異熟果者。其生死業先來後去。定屬何識。
答。唯第八識。是諸異熟之根本。若無此識。生死不成。由前七轉識有間斷。非主故。此識亦名執持識。能執持種子根身。初一念。有執趣結生相續義。即是界趣生義。此執趣結生。不通果位。八地已上。不通執趣結生也。今但取執持種子根身義。故名執持義。此通一切位。此是生位。最初攬胎成體。乃至死時。前諸識悉皆惛昧遷謝。唯異熟識。最後執受身份。舍執受處。冷觸便生。壽暖識三不相離故。冷觸起時。即是非情。雖變亦緣。而不執受故。由此為凡為聖。常作所依。捨生趣生。恒為其主。
問。生死依處。約有幾事。
答。生死流轉所依事。有三。經云。有三種流轉。一是處流轉。於三世處。由我分別。二是事流轉。由外六處。由我取執。三如是而轉。諸業異熟。相續流轉。
問。由二取習氣。成生死者。必因現行功能。方成習氣。且現行何法。熏成生死。
答。初因無明不了發業。次因情愛貪著潤生。故云從癡有愛。則我病生。以癡愛故。則唸唸相續。當知念即生死。經云。起一念善。受人天身。起一念惡。受三塗身。故知日夜唸唸。造未來生死
【現代漢語翻譯】 現代漢語譯本 常常在生死輪迴中流轉不休。
問：生死相續，由二取（兩種執取）有支（有支），我執（對自我的執著）名言（概念和語言）兩種習氣（長期薰染形成的習慣）形成異熟果（成熟的果報），那麼生死之業（導致生死輪迴的行為）先來後去，必定屬於哪個識（意識）？
答：唯有第八識（阿賴耶識），是諸異熟（各種果報）的根本。如果沒有這個識，生死就無法成立。因為前七轉識（眼識、耳識、鼻識、舌識、身識、意識、末那識）有間斷，並非主導。這個識也叫做執持識（執持一切法的意識），能夠執持種子（業力的潛在力量）和根身（身體）。最初一念，有執取、趨向、結生、相續的意義，就是界趣生（在不同界和趣中產生）的意義。這種執取、趨向、結生，不適用于果位（已經證得果位的聖者）。八地（菩薩八地）以上，不適用于執取、趨向、結生。現在只取執持種子和根身的意義，所以叫做執持義。這適用於一切位（所有階段）。這是生位（生命開始的階段），最初攬胎成體（受精卵形成身體），乃至死亡時，前面的各種識都昏昧消散，只有異熟識（成熟果報的意識）最後執受身份（執取身體），捨棄執受處（放棄對身體的執取），冷觸（身體變冷的感覺）便產生。壽（壽命）、暖（體溫）、識（意識）三者不相分離，所以冷觸產生時，就不是有情（有情感的生命），雖然變異也緣（也作為所緣境），但不執取。因此，無論是凡夫還是聖人，都常常以此為所依。捨棄此生，趨向來生，恒常以此為主要。
問：生死所依賴之處，大約有幾件事？
答：生死流轉所依賴的事，有三種。經中說：有三種流轉。一是處流轉（在不同處境中的流轉），於三世處（過去、現在、未來），由我分別（由對自我的分別產生）。二是事流轉（在不同事物中的流轉），由外六處（眼、耳、鼻、舌、身、意），由我取執（由對自我的執取產生）。三是如是而轉（像這樣流轉），諸業異熟（各種業的成熟果報），相續流轉。
問：由二取習氣（兩種執取的習氣）形成生死，必定因為現行（當下的行為）的功能，才能形成習氣。那麼現行什麼法，熏成生死？
答：最初因為無明（對真理的無知）不了發業（不了知而造業），其次因為情愛（情感和愛慾）貪著潤生（貪戀執著而滋潤生命）。所以說從癡（愚癡）有愛（愛慾），則我病生（自我的病就產生了）。因為愚癡和愛慾，所以唸唸相續（念頭持續不斷）。應當知道念頭就是生死。經中說：起一念善（生起一個善念），受人天身（得到人或天人的身體）。起一念惡（生起一個惡念），受三塗身（得到地獄、餓鬼、畜生的身體）。所以知道日夜唸唸（日日夜夜的念頭），都在造未來生死（創造未來的生死輪迴）。
【English Translation】 English version Constantly revolving in the cycle of birth and death without end.
Question: The continuity of birth and death arises from the two grasping aggregates (two kinds of grasping), the habit energy of ego-grasping (attachment to self) and conceptual language (concepts and language), resulting in the fruition of differentiated results (mature consequences). To which consciousness (awareness) does the karma (actions leading to rebirth) of birth and death, coming and going, definitely belong?
Answer: Only the eighth consciousness (Ālayavijñāna), is the root of all differentiated results. Without this consciousness, birth and death cannot be established. Because the first seven transforming consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and manas consciousness) are intermittent and not the primary agent. This consciousness is also called the 'sustaining consciousness' (the consciousness that sustains all dharmas), capable of sustaining the seeds (potential energy of karma) and the root body (physical body). In the very first moment, it has the meaning of grasping, tending towards, linking, and continuing rebirth, which is the meaning of being born in different realms and destinies. This grasping, tending towards, and linking of rebirth does not apply to the fruition stage (saints who have attained fruition). Above the eighth ground (eighth Bodhisattva ground), it does not apply to grasping, tending towards, and linking of rebirth. Now, we only take the meaning of sustaining the seeds and the root body, hence it is called the 'sustaining' meaning. This applies to all stages. This is the birth stage (the stage of the beginning of life), from the initial formation of the embryo into a body until the time of death, when all the preceding consciousnesses are obscured and vanish. Only the differentiated result consciousness (consciousness of mature consequences) finally grasps the bodily elements, and upon abandoning the place of grasping, the sensation of cold touch arises. Because life (longevity), warmth (body temperature), and consciousness (awareness) are inseparable, when the cold touch arises, it is no longer sentient (a being with feelings). Although it transforms and also cognizes (also serves as an object of cognition), it does not grasp. Therefore, whether a common person or a sage, it constantly serves as the basis. Abandoning this life and tending towards the next, it is always the primary agent.
Question: About how many things does birth and death rely on?
Answer: There are three things that the cycle of birth and death relies on. The sutra says: There are three kinds of cycles. First is the cycle of places (revolving in different places), in the three times (past, present, and future), arising from my discrimination (arising from the discrimination of self). Second is the cycle of things (revolving in different things), from the six external sense bases (eye, ear, nose, tongue, body, mind), arising from my grasping (arising from the grasping of self). Third is revolving in this way (revolving like this), the differentiated results of various karmas (the mature consequences of various karmas), continuously revolving.
Question: Since birth and death are formed by the habit energy of the two grasping aggregates (the habit energy of the two kinds of grasping), it must be due to the function of present actions (current actions) that habit energy is formed. Then, what dharma (phenomenon) is currently acting to imprint birth and death?
Answer: Initially, due to ignorance (lack of knowledge of the truth), one does not understand and creates karma (creates karma without understanding). Secondly, due to emotional love (emotions and desires), one is attached and craves to nourish life (craves and clings to nourish life). Therefore, it is said that from ignorance (delusion) comes love (desire), then the disease of self arises (the disease of self arises). Because of ignorance and desire, thoughts continue uninterrupted (thoughts continue without ceasing). It should be known that thoughts are birth and death. The sutra says: If one arises a good thought (arises a good thought), one receives a human or heavenly body (obtains a human or heavenly body). If one arises an evil thought (arises an evil thought), one receives a body in the three lower realms (obtains a body in hell, as a hungry ghost, or as an animal). Therefore, know that day and night, thought after thought (day and night, thought after thought), one is creating future birth and death (creating future cycles of birth and death).
之身。有何窮盡。安般守意經序云。彈指之間。心九百六十轉。一日一夕。十三億意。意有一身。心不自知。猶彼種大也。菩薩處胎經云。一彈指頃。有三十二億百千念。唸唸成形。形形皆有識。佛之威神。入彼微識中。皆令得度。此識教化非無識也。
問。生死之法是有是無。
答。非有非無。何者。若言是有。一身內外地水火風。各各性空。未曾聚散。所以無生之生。可說為。生。無滅之滅。可說為滅。如庵提遮女師子吼了義經云。若能明知地水火風四緣畢竟未曾自得有所和合。而能隨其所宜有所說者。是為生義。乃至若能明知地水火風畢竟不自得有所散壞。而能隨其所宜有所說者。是為死義。若言是無。以染凈真如不守自性。不覺隨緣。起幻生滅。故云法身流轉五道。號曰眾生。如上所明。凡聖二種生死。須知生死中道。方離斷常。是以生之無生。真性湛然。無生之生。業果宛然。真性湛然。不可執常。業果宛然。不可執斷。又復諸佛出世。尚如空華亂生亂滅。況眾生顛倒生死。但如妄夢。如狂醉。豈是實耶。融大師云。一切凡聖。三塗已上。種智已還。皆妄想謂有。並是夢中。如人夢中見在地獄。種種方便求脫。浪生辛苦。但抖擻令覺。即一切事盡。無。如今並是夢中所作。還受夢報。又如狂醉
【現代漢語翻譯】 現代漢語譯本： 自身。有什麼窮盡呢？《安般守意經序》說：『一彈指的時間，心念轉動九百六十次。一天一夜，有十三億個念頭。每個念頭都包含一個自身，心卻不自知。』就像那巨大的種子一樣。《菩薩處胎經》說：『一彈指頃，有三十二億百千個念頭。每個念頭都形成形體，每個形體都有意識。佛的威神力，進入那些微小的意識中，都使他們得到解脫。』這些意識的教化並非沒有意識啊。
問：生死之法是有還是無？
答：非有非無。為什麼呢？如果說是『有』，一身內外地水火風，各自的體性本空，未曾真正聚合或離散，所以無生的生，可以說成是『生』；無滅的滅，可以說成是『滅』。如《庵提遮女師子吼了義經》所說：『如果能夠明白地知道地水火風四種因緣，畢竟未曾自己獲得任何和合，而能夠隨著它們所適應的情況有所述說，這就是生的意義。』乃至『如果能夠明白地知道地水火風畢竟不能自己獲得任何散壞，而能夠隨著它們所適應的情況有所述說，這就是死的意義。』如果說是『無』，因為染凈真如不守自性，不覺隨緣，生起虛幻的生滅，所以說『法身流轉五道，號曰眾生』。如上面所說明的，凡夫和聖人兩種生死，須知生死的中道，才能遠離斷見和常見。因此，生的無生，真性湛然；無生之生，業果宛然。真性湛然，不可執著為常；業果宛然，不可執著為斷。而且諸佛出世，尚且如同空中的花朵，虛妄地生起又虛妄地滅去，何況眾生顛倒的生死，只不過像虛妄的夢境，如同瘋狂和醉酒，怎麼是真實的呢？融大師說：『一切凡夫聖人，三塗以上，種智以下，都妄想地認為是有的，都是夢中的景象。』如同人在夢中見到自己在地獄，用種種方便求得解脫，白白地產生辛苦，只要抖擻精神醒來，一切事情就都消失了。如今的一切都是在夢中所作，還要承受夢中的果報。又如同瘋狂和醉酒。
【English Translation】 English version: The self. What is its limit? The preface to the Anban Shouyi Jing (Scripture on Guarding Intentions and Mindfulness of Breathing) says: 'In the snap of a finger, the mind turns nine hundred and sixty times. In one day and one night, there are thirteen billion thoughts. Each thought contains a self, but the mind does not know it.' It is like that great seed. The Pusa Chutai Jing (Scripture on the Bodhisattva's Embryonic Development) says: 'In the space of a snap of a finger, there are thirty-two billion hundred thousand thoughts. Each thought forms a shape, and each shape has consciousness. The Buddha's majestic power enters those subtle consciousnesses, enabling them all to be liberated.' The teaching of these consciousnesses is not without consciousness.
Question: Is the dharma of birth and death existent or non-existent?
Answer: Neither existent nor non-existent. Why? If it is said to be 'existent,' the earth, water, fire, and wind within and without the body each have an empty nature and have never truly gathered or dispersed. Therefore, the birth of no-birth can be said to be 'birth,' and the extinction of no-extinction can be said to be 'extinction.' As the An Ti Zhe Nu Shizi Hou Liao Yi Jing (Scripture of the Lion's Roar of the Woman An Ti Zhe on the Ultimate Meaning) says: 'If one can clearly know that the four conditions of earth, water, fire, and wind have never obtained any harmony on their own, and can speak according to what is appropriate for them, this is the meaning of birth.' And 'If one can clearly know that earth, water, fire, and wind ultimately cannot obtain any disintegration on their own, and can speak according to what is appropriate for them, this is the meaning of death.' If it is said to be 'non-existent,' because the defiled and pure True Thusness does not abide by its own nature and unknowingly follows conditions, giving rise to illusory birth and death, it is said that 'the Dharmakaya flows through the five paths and is called sentient beings.' As explained above, regarding the two kinds of birth and death of ordinary beings and sages, one must know the Middle Way of birth and death in order to be free from the views of annihilation and permanence. Therefore, the no-birth of birth is the serene True Nature; the birth of no-birth is the clear manifestation of karmic consequences. The True Nature is serene and cannot be clung to as permanent; the karmic consequences are clear and cannot be clung to as annihilated. Moreover, the appearance of Buddhas in the world is like empty flowers, falsely arising and falsely ceasing. How much more so is the inverted birth and death of sentient beings, which is just like a false dream, like madness and drunkenness. How can it be real? Master Rong said: 'All ordinary beings and sages, from the three evil paths upwards and below the seed wisdom, all falsely think they exist, and are all in a dream.' It is like a person in a dream seeing themselves in hell, seeking liberation through various means, and vainly creating suffering. But if they shake themselves awake, all things disappear. Everything now is done in a dream, and one still receives the karmic retribution of the dream. It is also like madness and drunkenness.
之人。恒隨物轉。所以一切眾生。飲無明酒。臥五住地。長劫惛然。孰有醒者。忽得見性之時。如同醉醒。如經偈云。譬如惛醉人。酒消然後醒。得佛無上體。是我真法身。又若入宗鏡中。頓明實性。反觀世間生死。名相虛誑。猶如兒戲。復似技人。然雖改換千差。一性宛然不動。如草堂和尚偈云。樂兒本是一形軀。乍作官人乍作奴。名目服章雖改變。始終奴主了無殊。
宗鏡錄卷第七十三
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第七十四
慧日永明寺主智覺禪師延壽集
夫生死輪迴。不待外緣。既由內識。此即有漏異生。生死相續。諸佛菩薩凈法相續。為復亦由內識。為復別有凈體。
答。凈法相續。應知亦然。論云。謂無始來。依附本識有無漏種。由轉識等數數熏發。漸漸增勝。乃至究竟得成佛時。轉捨本來雜染識種。轉得始起清凈種識。任持一切功德種子。由本願力。盡未來際。起諸妙用。相續無窮。由此應知。唯有內識。釋云。由法爾種新所熏發。由本願力。即佛世尊利他無盡。清凈種識。皆通現種。皆唯第八能持種故。由此上來。所說染凈道理。應知諸法相續。唯有內識也。
問。人法二空。一
【現代漢語翻譯】 現代漢語譯本：
這樣的人，總是隨著外物而流轉。所以一切眾生，都沉溺在無明的酒中，沉睡在五住地（五種煩惱的住所）里，長久地昏昧不醒。有誰能醒悟呢？忽然有一天能夠明心見性的時候，就如同從醉酒中醒來一樣。如同經中的偈語所說：『譬如昏醉的人，酒醒了之後才清醒，得到佛無上的身體，才是我的真法身。』又好像進入宗鏡（一種能照見萬物的鏡子）中，頓時明白真實的自性，反觀世間的生死，名相都是虛假的，就像小孩子玩遊戲一樣。又像表演技藝的人，雖然改變千萬種形象，但本性始終宛然不動。如同草堂和尚的偈語所說：『玩偶本來是一個身體，一會兒扮作官人，一會兒扮作奴僕。名號和服飾雖然改變，但始終是奴僕和主人，沒有什麼不同。』 《宗鏡錄》卷第七十三 戊申年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》 《宗鏡錄》卷第七十四 慧日永明寺住持智覺禪師延壽 輯 生死輪迴，不需要外在的因緣，而是由內在的意識所導致。這就是有漏的凡夫，生死相續不斷。諸佛菩薩清凈的法相續，也是由內在的意識所導致嗎？還是另外有清凈的本體？ 答：清凈的法相續，應當知道也是這樣。論中說：『從無始以來，依附於本識（根本識）有無漏的種子，由轉識（轉變識）等不斷地熏習引發，漸漸地增長殊勝，乃至最終成就佛果的時候，轉變捨棄本來雜染的識種，轉變得到新生的清凈的種識，任持一切功德的種子，由本來的願力，直到未來的盡頭，生起各種妙用，相續無窮無盡。』由此應當知道，只有內在的意識。解釋說：由法爾的種子新熏習引發，由本來的願力，也就是佛世尊利益他人沒有窮盡。清凈的種識，都通於現行的種子，都唯有第八識（阿賴耶識）能夠持種的緣故。由此以上所說的染污和清凈的道理，應當知道諸法的相續，唯有內在的意識。 問：人空（人無我）和法空（法無我），都是一
【English Translation】 English version:
Such people are constantly turned by external things. Therefore, all sentient beings drink the wine of ignorance (avidyā), sleep in the five abodes (pañca vastūni, the five grounds of affliction), and are perpetually unconscious. Who can awaken? If one suddenly attains the seeing of one's nature, it is like awakening from drunkenness. As the verse in the sutra says: 'It is like a drunken person, who awakens after the alcohol wears off. Obtaining the Buddha's supreme body is my true Dharma body.' It is also like entering the Mirror of the Source (Zongjing, a mirror that reflects all things), instantly understanding the true nature, and looking back at the world's birth and death, names and forms are all false, like children playing games. It is also like a performer, although changing thousands of forms, the original nature remains still and unmoved. As the verse of Abbot Caotang says: 'The puppet is originally one body, sometimes acting as an official, sometimes as a servant. Although the names and clothes change, the servant and master are always the same.' Zongjing Lu, Volume 73 Engraved by the Grand Repository Directorate in the Wushen Year Taisho Tripitaka, Volume 48, No. 2016, Zongjing Lu Zongjing Lu, Volume 74 Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yongming Temple The cycle of birth and death does not depend on external causes, but arises from internal consciousness. This is the continuous cycle of birth and death for beings with outflows (āsrava). Do the pure Dharma continuities of Buddhas and Bodhisattvas also arise from internal consciousness, or is there a separate pure essence? Answer: The continuity of pure Dharma should be understood to be the same. The treatise says: 'From beginningless time, there have been seeds of non-outflow attached to the fundamental consciousness (ālayavijñāna). Through the repeated熏習 (xūnxí, perfuming) and arising of the transforming consciousnesses (pravṛtti-vijñāna), they gradually increase and become superior, until ultimately attaining Buddhahood. At that time, the originally defiled seeds of consciousness are transformed and abandoned, and newly arising pure seeds of consciousness are obtained, which uphold all seeds of merit. By the power of the original vows, until the end of the future, various wonderful functions arise, continuing endlessly.' From this, it should be known that there is only internal consciousness. The explanation says: 'By the 法爾 (fǎ'ěr, suchness) seeds newly perfumed and arising, by the power of the original vows, that is, the Buddha World-Honored One's benefit to others is inexhaustible. The pure seeds of consciousness all connect to the manifest seeds, and only the eighth consciousness (ālayavijñāna) can hold the seeds.' From the above-mentioned principles of defilement and purity, it should be known that the continuity of all dharmas is only internal consciousness. Question: Are the emptiness of persons (pudgala-śūnyatā) and the emptiness of dharmas (dharma-śūnyatā) one
心妙理。云何又說四相所遷。二死相續。且如四相之中生相則內外無從。推不可得。住相則唸唸不住。異相則雖似遷移。體本嘗變。滅相則法本不然。今亦無滅。
答。四相有二。一粗約果報而說。即生老病死。此亦四相。二細。即生住異滅。據惑業而論。如起信論中釋云。不覺心起。名為生。能見能現。妄取境界。起念相續。名之為住。執取計名。名之為異。造作諸業。名之為滅。雖即四相似分。俱是一心而轉。然世人多執住相。以為現見。今須推破。以顯真空。凡有一切住持境界。悉如夢中。似有非實。以隨心所現。外境本空故。心亦無生。唸唸不住。如大智度論云。佛說諸法。無有根本定實如毫釐許。所有。欲證明是事故。說夢中受五欲。譬如須菩提意。若一切法畢竟空。無所有性。今何以故。現有眼見耳聞法。以是故。佛說夢譬。喻。如人夢力故。雖無實事。而有種種聞見。瞋處喜處。覺人在傍。則無所見。如是凡夫人。無明顛倒力故。妄有所見。聖人覺悟。則無所見。一切法若有漏。若無漏。若有為。若無為。皆不實。虛妄故有見聞。又云。現在色亦無住時。若法后見壞相。當知初生時壞相已隨逐。微細故不識。如人著屐。若初日新而無有舊。后應常新。不應有舊。若無舊。應是常。常故無罪無福。
【現代漢語翻譯】 現代漢語譯本 心妙理：為什麼又說四相（生、住、異、滅）在遷流，二死（分段生死、變易生死）相續不斷呢？且說這四相之中，生相在內在外都無法推究，不可得；住相是念念不住的；異相雖然看似在遷移，但本體本來沒有改變；滅相是法本來就沒有產生，現在也無所謂滅。
答：四相有兩種。一是粗略地就果報來說，即生、老、病、死，這也是四相。二是細微的，即生、住、異、滅，根據惑業而論。如《起信論》中解釋說：『不覺心動，名為生；能見能現，妄取境界，起念相續，名之為住；執取計名，名之為異；造作諸業，名之為滅。』雖然這四相看似有分別，實際上都是一心在運轉。然而世人大多執著于住相，認為它是真實存在的。現在必須推翻這種執著，以顯現真空的道理。凡是所有住持的境界，都像夢中一樣，看似有卻不是真實的，因為它是隨著心而顯現的，外境本來就是空。心也同樣沒有產生，唸唸不住。如《大智度論》中說：『佛說諸法，沒有根本的、確定的、真實的，像毫毛那樣微小的東西。』爲了證明這個道理，所以說夢中感受五欲（色、聲、香、味、觸），打個比喻，就像須菩提（佛陀的弟子）所理解的那樣，如果一切法畢竟空，沒有自性，那麼為什麼現在有眼見耳聞的現象呢？因此，佛說夢的比喻。比如人因為夢的力量，雖然沒有真實的事情，卻有種種的聞見，有嗔怒的地方，有喜悅的地方，醒來後人在旁邊，就什麼也看不見了。同樣，凡夫因為無明顛倒的力量，錯誤地認為有所見。聖人覺悟后，就什麼也看不見了。一切法，無論是有漏的還是無漏的，無論是有為的還是無為的，都是不真實的，因為虛妄所以才有見聞。』又說：『現在的色法也沒有住留的時候。如果法在後來顯現壞滅的相狀，應當知道最初產生的時候，壞滅的相狀就已經隨逐著它了，只是因為太微細所以不認識。就像人穿鞋，如果每天都是新的而沒有舊的，那麼後來應該總是新的，不應該有舊的。如果沒有舊的，就應該是常，常就不會有罪有福。』
【English Translation】 English version The subtle principle of mind: Why do you say that the Four Characteristics (birth, abiding, change, and extinction) are in flux, and the Two Deaths (segmental death and transformational death) continue without end? Among these Four Characteristics, the characteristic of birth cannot be traced either internally or externally, and is unattainable. The characteristic of abiding is momentary and unceasing. The characteristic of change, although seemingly in transition, has a fundamentally unchanging essence. The characteristic of extinction is that the Dharma originally does not arise, and therefore there is no extinction.
Answer: There are two types of Four Characteristics. The first is a rough description based on karmic retribution, namely birth, old age, sickness, and death, which are also the Four Characteristics. The second is subtle, namely birth, abiding, change, and extinction, discussed in terms of delusion and karma. As explained in the Awakening of Faith in the Mahayana: 'The arising of the unawakened mind is called birth; the ability to see and manifest, falsely grasping at objects, and the continuous arising of thoughts, is called abiding; clinging to names and concepts is called change; creating various karmas is called extinction.' Although these Four Characteristics appear to be distinct, they are all the workings of the one mind. However, most people cling to the characteristic of abiding, believing it to be real. Now, this clinging must be refuted to reveal the principle of emptiness. All abiding realms are like dreams, seemingly real but not actually so, because they manifest according to the mind, and external objects are fundamentally empty. The mind also does not arise and is momentary and unceasing. As stated in the Mahaprajnaparamita Shastra: 'The Buddha said that all dharmas have no fundamental, definite, or real existence, not even as small as a hair. To prove this, he speaks of experiencing the five desires (form, sound, smell, taste, and touch) in a dream, as an analogy. As Subhuti (a disciple of the Buddha) understood, if all dharmas are ultimately empty and without self-nature, then why do we have the phenomena of seeing and hearing? Therefore, the Buddha uses the analogy of a dream. For example, due to the power of a dream, although there are no real events, there are various sights and sounds, places of anger, and places of joy. When one awakens and someone is nearby, one sees nothing. Similarly, ordinary people, due to the power of ignorance and delusion, falsely perceive things. When sages awaken, they see nothing. All dharmas, whether defiled or undefiled, conditioned or unconditioned, are unreal. Because of delusion, there is seeing and hearing.' It also says: 'The present form also has no abiding moment. If a dharma later shows the characteristic of decay, it should be known that the characteristic of decay has already accompanied it from the moment of its initial arising, but it is too subtle to be recognized. Like a person wearing shoes, if they are always new and never old, then they should always remain new and never become old. If they never become old, then they should be permanent, and if they are permanent, there would be no merit or demerit.'
無罪無福故。則世俗法亂。複次生滅相。常隨作法。無有住時。若有住時。則無生滅。夫受生死者。初因妄識造分別業。因茲有身。今先推此身。聚散非有。以身是積聚義。內外四大。假和合成。微細推窮。事無和合。以風火常舉。地水恒沈。一一大性。各無定體。風以動為性。乃附物而彰。真理不遷。湛然常寂。火以熱為性。未必皆燒。如雲中身內之火。何不焚爇。地以堅為性。且如銅鐵。遇镕成水。剛柔不定。水以濕為性。因火即干。又寒堅暖釋。凝流無體。各各既無。和合非有。如一狗無師子性。聚群狗而亦不成。似一盲不見於明。合衆盲而終不睹。寶藏論云。清虛之理。畢竟無身。既知身空。又執識暖息三事實有。能為生死成就命根者。臺教云。此身無常。攬壽暖識三事而有身。身但假名。三事無常。無別身也。息之出入。計為壽命。息出不反。身如瓦礫。命寧可保。若暖氣持水。水潤于地。妄謂此身為常存者。火從緣生。緣散故即火滅。身便臭爛。業計妄識。剎那異趣。謂我常自在。業若才斷。心即託生。身便散滅。大集經云。出胎。盛年。衰老。皆是業持。三事生滅。相續不斷。凡夫不了。妄取身相。不覺氣斷。三事分離。又如出入息。相續百千萬。出入息。一一息中。身不可得。剎那心識。次第生滅無
【現代漢語翻譯】 現代漢語譯本：因為沒有罪也沒有福的緣故，世俗的法律就混亂了。進一步說，生滅的現象，總是隨著造作而產生，沒有停留的時候。如果有停留的時候，就沒有生滅了。那些承受生死輪迴的人，最初是因為虛妄的意識造作分別之業，因此才有了身體。現在先來推究這個身體，是聚合和離散，並非真實存在。因為身體是積聚的意思，由內外的地、水、火、風四大元素，虛假地和合而成。仔細推究，實際上並沒有和合。因為風和火經常向上升騰，地和水總是向下沉降，每一種大的元素，都沒有固定的自體。風以動為性質，是依附於物體而顯現。真理是不變的，清凈寂然。火以熱為性質，未必都會燃燒，比如雲中的火和身體內的火，為什麼不焚燒呢？地以堅硬為性質，比如銅鐵，遇到熔化就變成水，剛硬和柔和不定。水以潮濕為性質，遇到火就乾燥，又因為寒冷而凝固，溫暖而消散，流動而沒有固定的形體。各自既然沒有自體，和合就不是真實存在。比如一隻狗沒有獅子的本性，聚集一群狗也不能變成獅子。像一個盲人看不見光明，聚集一群盲人最終也不能看見光明。《寶藏論》說，清虛的真理，畢竟沒有身體。既然知道身體是空性的，又執著于識、暖、息這三件事是真實存在的，能夠成為生死輪迴成就命根的原因。《天臺教》說，這個身體是無常的，依靠壽、暖、識這三件事才有了身體，身體只是假名，這三件事也是無常的，沒有另外的身體。呼吸的出入，被認為是壽命，氣息呼出而不返回，身體就像瓦礫，生命哪裡能夠保住？如果暖氣保持水分，水分滋潤土地，錯誤地認為這個身體是常存的，火從因緣而生，因緣散去，火就熄滅了，身體就變得臭爛。業力計算虛妄的意識，剎那間前往不同的去處，認為『我』是常在自在的。業力如果才斷，心就去投胎，身體就散滅。《大集經》說，出生、盛年、衰老，都是業力所維持的。這三件事生滅，相續不斷，凡夫不明白，錯誤地執取身體的表象，不覺察氣息斷絕，三件事分離。又如呼吸的出入，相續百千萬次，在每一次呼吸的出入中，身體是不可得的，剎那間的心識，次第生滅不停。 English version: Because there is neither sin nor merit, the laws of the world are in chaos. Furthermore, the phenomena of arising and ceasing always arise with fabrication, without any time of abiding. If there were a time of abiding, there would be no arising and ceasing. Those who undergo birth and death, initially create discriminating karma due to deluded consciousness, and thus have a body. Now, let's first examine this body, which is an aggregation and dispersion, not truly existent. Because the body means aggregation, it is falsely composed of the inner and outer four great elements: earth, water, fire, and wind. Upon careful examination, there is actually no aggregation. Because wind and fire constantly rise, while earth and water constantly sink, each great element has no fixed self-nature. Wind's nature is movement, manifesting by attaching to objects. True principle is unchanging, serene and still. Fire's nature is heat, but it does not necessarily burn everything, such as the fire in the clouds and the fire within the body, why do they not burn? Earth's nature is solidity, but like copper and iron, they melt into water when heated, their hardness and softness are not fixed. Water's nature is moisture, but it dries up when it encounters fire, and it solidifies when cold, dissolves when warm, and flows without a fixed form. Since each has no self-nature, their aggregation is not truly existent. For example, a dog does not have the nature of a lion, and gathering a group of dogs cannot make a lion. Like a blind person cannot see light, gathering a group of blind people will not enable them to see light. The Ratnagotravibhāga (寶藏論) says, 'The principle of pure emptiness ultimately has no body.' Since we know that the body is empty, yet we cling to consciousness (識), warmth (暖), and breath (息) as truly existent, believing they are the cause of birth and death and the basis of life. The Tiantai teaching (天臺教) says, 'This body is impermanent, it exists by relying on lifespan (壽), warmth, and consciousness. The body is just a false name, and these three things are also impermanent, there is no separate body.' The outgoing and incoming of breath is considered life. If breath goes out and does not return, the body is like rubble, how can life be preserved? If warmth holds water, and water nourishes the earth, mistakenly thinking this body is permanent, fire arises from conditions, and when the conditions disperse, the fire goes out, and the body becomes rotten. Karma calculates deluded consciousness, and in an instant, it goes to different destinations, thinking 'I' am always present and free. If karma is cut off, the mind goes to be reborn, and the body disperses and vanishes. The Mahāsaṃnipāta Sūtra (大集經) says, 'Birth, youth, old age, are all sustained by karma.' These three things arise and cease, continuously without interruption. Ordinary people do not understand, mistakenly grasp the appearance of the body, and do not realize when breath is cut off, and the three things separate. Furthermore, like the outgoing and incoming of breath, continuing hundreds of thousands of times, in each outgoing and incoming breath, the body cannot be found, and the momentary consciousness arises and ceases in succession without stopping.
【English Translation】 Because there is neither sin nor merit, the laws of the world are in chaos. Furthermore, the phenomena of arising and ceasing always arise with fabrication, without any time of abiding. If there were a time of abiding, there would be no arising and ceasing. Those who undergo birth and death, initially create discriminating karma due to deluded consciousness, and thus have a body. Now, let's first examine this body, which is an aggregation and dispersion, not truly existent. Because the body means aggregation, it is falsely composed of the inner and outer four great elements: earth, water, fire, and wind. Upon careful examination, there is actually no aggregation. Because wind and fire constantly rise, while earth and water constantly sink, each great element has no fixed self-nature. Wind's nature is movement, manifesting by attaching to objects. True principle is unchanging, serene and still. Fire's nature is heat, but it does not necessarily burn everything, such as the fire in the clouds and the fire within the body, why do they not burn? Earth's nature is solidity, but like copper and iron, they melt into water when heated, their hardness and softness are not fixed. Water's nature is moisture, but it dries up when it encounters fire, and it solidifies when cold, dissolves when warm, and flows without a fixed form. Since each has no self-nature, their aggregation is not truly existent. For example, a dog does not have the nature of a lion, and gathering a group of dogs cannot make a lion. Like a blind person cannot see light, gathering a group of blind people will not enable them to see light. The Ratnagotravibhāga (寶藏論) says, 'The principle of pure emptiness ultimately has no body.' Since we know that the body is empty, yet we cling to consciousness (識), warmth (暖), and breath (息) as truly existent, believing they are the cause of birth and death and the basis of life. The Tiantai teaching (天臺教) says, 'This body is impermanent, it exists by relying on lifespan (壽), warmth, and consciousness. The body is just a false name, and these three things are also impermanent, there is no separate body.' The outgoing and incoming of breath is considered life. If breath goes out and does not return, the body is like rubble, how can life be preserved? If warmth holds water, and water nourishes the earth, mistakenly thinking this body is permanent, fire arises from conditions, and when the conditions disperse, the fire goes out, and the body becomes rotten. Karma calculates deluded consciousness, and in an instant, it goes to different destinations, thinking 'I' am always present and free. If karma is cut off, the mind goes to be reborn, and the body disperses and vanishes. The Mahāsaṃnipāta Sūtra (大集經) says, 'Birth, youth, old age, are all sustained by karma.' These three things arise and cease, continuously without interruption. Ordinary people do not understand, mistakenly grasp the appearance of the body, and do not realize when breath is cut off, and the three things separate. Furthermore, like the outgoing and incoming of breath, continuing hundreds of thousands of times, in each outgoing and incoming breath, the body cannot be found, and the momentary consciousness arises and ceases in succession without stopping.
量。一一剎那。身不可得。不臭不爛。三大成皮肉骨髓。一一驗之。虛假。身不可得。離此三事。無別有身。故知身命本空。生死恒寂。凡夫不了。枉入苦輪。命如風裡之殘燈。剎那磨滅。身似潭中之聚沫。倏爾消洋。所以經云。解無不生。了有不死。若了有空而無我。無我令誰生。解本無而不生。不生令誰死。唯持種本識。妙湛真心。體性圓明。寂然常住。處異生位。持無漏而常熏。至佛果門。續菩提而不斷。又心性本來。離生滅相。而有無明。迷自心性。由違心性離相寂靜故。能生起動四相。四相無明和合力故。能令心體生住異滅。經云。即此法身。為諸煩惱之所飄動。往來生死。名為眾生。起信論明。自性清凈心。因無明風動。四相流轉。唯一夢心。處夢之士。謂為前後。各隨智力淺深。分分而覺。大覺之者。知夢四相。唯一凈心。無有體性。可辯前後。故論云。四相俱時。無有自立。生住異滅。一心而轉。四相俱有為心所成。離一心外。無別自體。故言俱時而有。無有自立者。本來平等。同一本覺故。如般若燈論偈云。生死有際不。佛言。畢竟無。此生死無際。前後不可得。如般若經云。複次極勇猛。如涅槃無際。一切法亦無際。何者。生死以涅槃為際。涅槃以生死為際。既不得生死。亦不得涅槃。生死涅槃
。既不可得。則一切法悉無際。如是但了本覺一心。唸唸契圓常之道。若逐無明散意。塵塵成生死之輪。得失在人。法無邪正。取捨任己。道絕升沉。但自內觀。躡普門而頓入。唯當正眼。履一道以圓成。
問。動識相與真心性。既非一異。為復可壞不可壞。若不可壞。則為墮常。若可壞。則歸斷滅。
答。既非一而非是異。即亦可壞而不可壞。起信論云。一切心識相。即是無明相。與本覺非一非異。非是可壞。非不可壞。如海水與波。非一非異。波因風動。非水性動。若風止時。波動即滅。非水性滅。眾生亦爾。自性清凈心。因無明風動。起識波浪。如是三事。皆無形相。非一非異。然性凈心。是動識本。無明滅時。動識隨滅。智性不壞。根本無明滅者。是合風滅。相續即滅者。業識等滅。合動相滅也。智性不壞者。隨染本覺神解之性。名為智性。是合濕性不壞。
問。生死種子不斷。皆因發業潤生。于煩惱中。何法發業。何法潤生。
答。夫業性本空。結成多種。先論黑白行相。后辯發潤根由。今初黑白行相者。如大涅槃經云。佛言。複次善男子。次當觀業。何以故。有智之人。當作是念。受想觸欲。即是煩惱者。能作生業。不作受業。如是煩惱。與業共行。則有二種。一作生業。二作
【現代漢語翻譯】 既不可得，則一切法悉無際。如是但了本覺一心，唸唸契圓常之道。若逐無明散意，塵塵成生死之輪。得失在人，法無邪正。取捨任己，道絕升沉。但自內觀，躡普門而頓入，唯當正眼，履一道以圓成。
問：動識相與真心性，既非一異，為復可壞不可壞？若不可壞，則為墮常。若可壞，則歸斷滅。
答：既非一而非是異，即亦可壞而不可壞。《起信論》云：『一切心識相，即是無明相，與本覺非一非異，非是可壞，非不可壞。』如海水與波，非一非異，波因風動，非水性動。若風止時，波動即滅，非水性滅。眾生亦爾，自性清凈心，因無明風動，起識波浪。如是三事，皆無形相，非一非異。然性凈心，是動識本。無明滅時，動識隨滅，智性不壞。根本無明滅者，是合風滅。相續即滅者，業識等滅，合動相滅也。智性不壞者，隨染本覺神解之性，名為智性，是合濕性不壞。
問：生死種子不斷，皆因發業潤生。于煩惱中，何法發業？何法潤生？
答：夫業性本空，結成多種。先論黑白行相，后辯發潤根由。今初黑白行相者，如《大涅槃經》云：佛言：『複次善男子，次當觀業。何以故？有智之人，當作是念，受想觸欲，即是煩惱者，能作生業，不作受業。如是煩惱，與業共行，則有二種。一作生業，二作受業。』
【English Translation】 Since it cannot be obtained, all dharmas are without limit. Thus, only understanding the original enlightened one mind, every thought aligns with the path of perfect and constant. If one follows ignorance and scatters the mind, every speck becomes a wheel of birth and death. Gain and loss depend on the individual; the Dharma has no right or wrong. Taking or leaving is up to oneself; the path transcends rising and falling. Simply look inward, stepping onto the universal gate and entering suddenly. Only with the right eye, tread the one path to perfect completion.
Question: The aspect of moving consciousness and the nature of true mind, since they are neither one nor different, are they destructible or indestructible? If indestructible, then it falls into permanence. If destructible, then it returns to annihilation.
Answer: Since it is neither one nor different, it is both destructible and indestructible. The Awakening of Faith says: 'All aspects of mind consciousness are the aspect of ignorance, which is neither one nor different from original enlightenment, neither destructible nor indestructible.' Like the sea and its waves, neither one nor different, the waves are moved by the wind, but it is not the nature of water that moves. When the wind stops, the waves disappear, but it is not the nature of water that disappears. Sentient beings are also like this. The self-nature pure mind, moved by the wind of ignorance, arises waves of consciousness. These three things are all without form, neither one nor different. However, the nature-pure mind is the origin of moving consciousness. When ignorance ceases, moving consciousness ceases accordingly, and the nature of wisdom is not destroyed. The cessation of fundamental ignorance is the cessation of combined wind. The cessation of continuity is the cessation of karma consciousness, which is the cessation of combined moving aspect. The non-destruction of the nature of wisdom refers to the nature of the inherently enlightened spiritual understanding that follows defilement, which is called the nature of wisdom, and is the non-destruction of combined wetness.
Question: The seeds of birth and death are not cut off, all because of initiating karma and moistening life. Among the afflictions, what Dharma initiates karma? What Dharma moistens life?
Answer: The nature of karma is fundamentally empty, resulting in many kinds. First, discuss the black and white aspects of conduct, then distinguish the root causes of initiation and moistening. Now, first, regarding the black and white aspects of conduct, as the Mahāparinirvāṇa Sūtra says: The Buddha said: 'Furthermore, good man, next you should observe karma. Why? A wise person should think like this: reception, thought, contact, and desire, which are afflictions, can create the karma of birth but do not create the karma of reception. Such afflictions, acting together with karma, are of two kinds: one creates the karma of birth, and the other creates the karma of reception.'
受業。是故智者。當觀于業。是業三種。謂身口意。善男子。身口二業。亦名為業。亦名業果。意唯名業。不名為果。以業因故。則名為業。善男子。身口二業。名為外業。意業名因。是三種業。共煩惱行故。作二種。業一者生。業二者受。業善男子。正業者。即意業。也期業者。謂身口業。先發故。名意業。從意業生。名身口業。是故意業。得名為正。智者觀業已。次觀業因。業因者。即無明觸。因無明觸。眾生求有。求有因緣。即是愛也。愛因緣故。造作三種身口意業。善男子。智者如是觀業因已。次觀果報。果報有四。一者黑黑果報。二者白白果報。三者雜雜果報。四者不黑不白果報。黑黑果報者。作業時垢。果報亦垢。白白果報者。名無漏業。迦葉菩薩白佛言。世尊。先說無漏。無有果報。今云何言。不白不黑果報耶。佛言。善男子。是義有二。一者亦果亦報。二者唯果非報。黑黑果報。亦名為果。亦名為報。黑因生故。得名為果。能作因故。複名為報。凈雜亦爾。無漏果者。故名為果。不作他因。不名為報。迦葉菩薩白佛言。世尊。是無漏業。非是黑法。何因緣故。不名為白。善男子。無有報故。不名為白。對治黑故。故名為白。我今乃說受果報者。名為黑白。是無漏業。不受報故。不名為白。名為寂靜。
【現代漢語翻譯】 現代漢語譯本 受業（接受教導）。因此，智者應當觀察業。業有三種，即身業、口業、意業。善男子，身業和口業，既可稱為業，也可稱為業果。意業只能稱為業，不能稱為果。因為是業的起因，所以稱為業。善男子，身業和口業，稱為外業，意業稱為因。這三種業，共同與煩惱相應而行，因此產生兩種業：一是生業，二是受業。善男子，正業，就是意業。期業，是指身業和口業。因為意業先發起，所以稱為意業。從意業產生，稱為身業和口業。因此意業，可以稱為正。智者觀察業之後，接著觀察業因。業因，就是無明觸（因為不明白事理而產生的接觸）。因為無明觸，眾生追求生存。追求生存的因緣，就是愛（貪愛）。因為愛的因緣，造作三種業，即身業、口業、意業。善男子，智者這樣觀察業因之後，接著觀察果報。果報有四種：一是黑黑果報，二是白白果報，三是雜雜果報，四是不黑不白果報。黑黑果報，是指作業時有染污，果報也有染污。白白果報，是指無漏業（沒有煩惱的業）。 迦葉菩薩（Kasyapa Bodhisattva）問佛說：『世尊，您先前說無漏，沒有果報，現在為什麼又說不白不黑果報呢？』佛說：『善男子，這其中有兩種含義：一是既是果又是報，二是隻是果不是報。黑黑果報，既可稱為果，也可稱為報。因為黑因產生，所以稱為果。能夠作為因，又稱為報。清凈雜業也是這樣。無漏果，只能稱為果，不作為其他因，所以不稱為報。』 迦葉菩薩（Kasyapa Bodhisattva）問佛說：『世尊，這無漏業，不是黑法，因為什麼緣故，不稱為白呢？』善男子，因為沒有報，所以不稱為白。因為對治黑法，所以稱為白。我現在說接受果報的，稱為黑白。這無漏業，不接受果報，所以不稱為白，稱為寂靜。
【English Translation】 English version Receiving instruction. Therefore, the wise should contemplate karma. There are three types of karma: body, speech, and mind. Good son, karma of body and speech are both called karma and karma-result. Mind is only called karma, not karma-result. Because it is the cause of karma, it is called karma. Good son, karma of body and speech are called external karma, and karma of mind is called the cause. These three types of karma, together with afflictions, act accordingly, thus producing two types of karma: one is the karma of birth, and the other is the karma of reception. Good son, right karma is mind karma. Expected karma refers to body and speech karma. Because mind karma arises first, it is called mind karma. Arising from mind karma, it is called body and speech karma. Therefore, mind karma can be called right. After the wise contemplate karma, they then contemplate the cause of karma. The cause of karma is ignorance-touch (contact arising from not understanding principles). Because of ignorance-touch, sentient beings seek existence. The condition for seeking existence is love (attachment). Because of the condition of love, three types of karma are created: body, speech, and mind. Good son, after the wise thus contemplate the cause of karma, they then contemplate the karmic retribution. There are four types of karmic retribution: first, black-black karmic retribution; second, white-white karmic retribution; third, mixed-mixed karmic retribution; and fourth, neither black nor white karmic retribution. Black-black karmic retribution refers to defilement at the time of action, and the karmic retribution is also defiled. White-white karmic retribution refers to non-outflow karma (karma without afflictions). Kasyapa Bodhisattva asked the Buddha: 'World Honored One, you previously said that non-outflow has no karmic retribution, why do you now say neither black nor white karmic retribution?' The Buddha said: 'Good son, there are two meanings in this: one is both fruit and retribution, and the other is only fruit and not retribution. Black-black karmic retribution can be called both fruit and retribution. Because black cause arises, it is called fruit. Being able to act as a cause, it is also called retribution. Pure mixed karma is also like this. Non-outflow fruit can only be called fruit, not acting as another cause, so it is not called retribution.' Kasyapa Bodhisattva asked the Buddha: 'World Honored One, this non-outflow karma is not a black dharma, for what reason is it not called white?' Good son, because there is no retribution, it is not called white. Because it counteracts black dharma, it is called white. I now say that those who receive karmic retribution are called black and white. This non-outflow karma does not receive karmic retribution, so it is not called white, it is called tranquility.'
故知業不可作。果不可逃。如經偈云。非空非海中。非入山石間。無有地方所。脫之不受業。唯除不作則無果。得道則業亡。如氣歔旃陀羅。造惡業而得生天。鴦崛魔羅。作逆罪而得解脫果。是知受身已來。無有不作業者。設今生不作。過去曾為。但悟此宗。無不解脫。何以解脫。若入宗鏡。人法自空。人空。則不見有能作業之人。法空。則不見所受果之處。只為妄執人法而造業。不出心境而受殃。但心境俱亡。即當處解脫。故知一切善惡諸法。無有定相。由心迴轉。得失任緣。如大涅槃經云。佛言。善男子。若言諸業定得報者。則不得有修習梵行。解脫涅槃。當知是人。非我弟子。是魔眷屬。若言。諸業有定不定。定者。現報生報。后報。不定者。緣合則受。不合不受。以是義故。應有梵行。解脫涅槃。當知是人。真我弟子。非魔眷屬。乃至譬如二人。俱涉險路。一則有目。一則盲瞽。有目之人。直過無患。盲者墜落。墮深坑險。故知得宗鏡之眼者。終不墮三有之險。陷五欲之坑。自然直過無疑。常居覺地。次辯發潤根由者。若分別煩惱正發業。俱生無明助發業。發者。動作義。業者。招感義。俱生能潤生。分別能造業。招生過重。俱生能潤生過輕。若分別發人天業。即俱生助發。以人天業難發。要假俱生。助若分
【現代漢語翻譯】 現代漢語譯本 因此可知，業是不可造作的，果報是不可逃避的。正如經文偈語所說：『不在空中，不在海中，不在進入山石之間，沒有哪個地方可以逃脫業報而不承受。』 只有不造作惡業，才沒有惡果；證得大道，業障才能消亡。如同氣歔旃陀羅（Chandala，賤民），因為造作惡業而得以往生天界；鴦崛魔羅（Angulimala，殺人狂魔），因為造作逆罪而得到解脫的果報。由此可知，自從受身以來，沒有不造作業的。即使今生沒有造作，過去也曾造作過。只要領悟了這個宗門，沒有不能解脫的。為什麼能夠解脫呢？如果進入宗鏡，人與法自然空寂。人空，就看不見有能造作業的人；法空，就看不見有所受果報的地方。只因爲妄自執著人與法才造作惡業，不出離心與境而遭受災殃。只要心與境都消亡，當下就能解脫。所以要知道一切善惡諸法，沒有一定的相狀，由心來回轉，得失隨緣。如同《大涅槃經》（Mahaparinirvana Sutra）所說：佛說：『善男子，如果說諸業必定得到果報，那麼就不可能有修習梵行、解脫涅槃。應當知道，這樣的人不是我的弟子，是魔的眷屬。』 如果說：『諸業有定與不定。定者，是現報、生報、后報；不定者，因緣聚合就受報，不聚合就不受報。』 因為這個緣故，應當有梵行、解脫涅槃。應當知道，這樣的人才是我的真弟子，不是魔的眷屬。』 乃至譬如兩個人，一同走在危險的道路上，一個有眼睛，一個瞎了。有眼睛的人，能夠直接通過而沒有禍患；瞎子則會墜落，掉進深坑險地。所以要知道，得到宗鏡之眼的人，終究不會墮入三有（Three Realms of Existence）的危險，陷入五欲（Five Desires）的深坑，自然能夠直接通過而沒有疑惑，常居於覺悟之地。 接下來辨析發起和滋潤業的根由。如果是分別煩惱（discriminating afflictions）正式發起業，俱生無明（innate ignorance）輔助發起業。『發』是動作的意思，『業』是招感的意思。俱生無明能夠滋潤生命，分別煩惱能夠造作惡業。招致的惡果，分別煩惱所造成的更為嚴重，俱生無明所造成的則比較輕微。如果分別煩惱發起人天之業，就需要俱生無明來輔助發起，因為人天之業難以發起，需要藉助俱生無明。
【English Translation】 English version Therefore, it is known that karma cannot be created, and consequences cannot be escaped. As the verse in the sutra says: 'Not in the sky, not in the sea, not entering between mountains and rocks, there is no place to escape from receiving the consequences of karma.' Only by not creating evil karma can one avoid evil consequences; only by attaining the Tao can karmic obstacles be eliminated. Like the Chandala (Chandala, outcast) Qi Xū, who was reborn in the heavens because of creating evil karma; Angulimala (Angulimala, a serial killer), who attained the fruit of liberation by committing heinous crimes. From this, it is known that since receiving a body, there is no one who does not create karma. Even if one does not create karma in this life, one has created it in the past. As long as one understands this sect, there is no one who cannot be liberated. Why can one be liberated? If one enters the Mirror of the Sect, both person and dharma naturally become empty. When the person is empty, one does not see a person who can create karma; when the dharma is empty, one does not see a place where one receives the consequences. It is only because of falsely clinging to person and dharma that one creates karma, and suffers calamity without escaping the mind and its objects. As long as both mind and its objects disappear, one will be liberated on the spot. Therefore, know that all good and evil dharmas have no fixed characteristics, but are turned by the mind, and gains and losses depend on conditions. As the Mahaparinirvana Sutra (Mahaparinirvana Sutra) says: The Buddha said: 'Good man, if it is said that all karmas must receive retribution, then there can be no practice of pure conduct, liberation, or nirvana. Know that such a person is not my disciple, but a member of the demon's retinue.' If it is said: 'Karmas are fixed and unfixed. Fixed karmas are those that receive retribution in the present life, the next life, or later lives; unfixed karmas are those that receive retribution when conditions come together, and do not receive retribution when conditions do not come together.' Because of this reason, there should be pure conduct, liberation, and nirvana. Know that such a person is my true disciple, not a member of the demon's retinue.' Even like two people walking together on a dangerous road, one with eyes and one blind. The one with eyes can pass straight through without trouble; the blind one will fall and fall into a deep pit of danger. Therefore, know that one who obtains the eye of the Mirror of the Sect will never fall into the danger of the Three Realms of Existence (Three Realms of Existence) or be trapped in the pit of the Five Desires (Five Desires), but will naturally pass straight through without doubt, and always dwell in the ground of enlightenment. Next, we will discuss the roots of initiating and nourishing karma. If discriminating afflictions (discriminating afflictions) formally initiate karma, innate ignorance (innate ignorance) assists in initiating karma. 'Initiate' means action, and 'karma' means attracting consequences. Innate ignorance can nourish life, and discriminating afflictions can create evil karma. The evil consequences brought about by discriminating afflictions are more serious, while those brought about by innate ignorance are lighter. If discriminating afflictions initiate the karma of humans and devas, then innate ignorance is needed to assist in initiating it, because the karma of humans and devas is difficult to initiate and requires the assistance of innate ignorance.
別發三塗業。不假俱生助發。以分別猛利故。不要助發。
問。俱生分別。二種何別。
答。古釋經論正意。即分別粗。俱生細。唯識論云。俱生我執。無始時來虛妄熏習內力。常與身俱。不待邪教及邪分別。任運轉故。名俱生。十地論云。遠隨現行不作意緣。無始至今。任運而有。不假作意分別尋伺。如小孩兒見母生喜。是俱生貪。見別人啼哭。是俱生瞋。即不假別緣分別尋伺求。自任運起故。知俱生細。唯識論云。分別我執。亦由現世外緣方起。非與身俱。要待邪教邪師。及邪分別。然後方起。又此三緣。前二是粗。第三自思惟細。經云。緣力斷善根。地獄生時續。因力斷善根。地獄死時續。即自邪思惟是因力。餘二是緣力。所以首楞嚴經云。佛告阿難。一切眾生輪迴世間。由二顛倒分別見妄。當處發生。當業輪轉。云何二見。一者眾生別業妄見。二者眾生同分妄見。云何名為別業妄見。阿難。如世間人。目有赤眚。夜見燈光。別有圓影。五色重疊。于意云何。此夜燈明所現圓光。為是燈色。為當見色。阿難。此若燈色。則非眚人何不同見。而此圓影。唯眚之觀。若是見色。見已成色。則彼眚人見圓影者。名為何等。複次阿難。若此圓影離燈別有。則合傍觀屏帳凡筵。有圓影出。離見別有。應非眼矚
【現代漢語翻譯】 現代漢語譯本：不要造作導致墮入三惡道的惡業。不需要俱生（俱時生起）的煩惱來助長惡業，因為分別（後天學習產生的）煩惱已經足夠強烈，不需要額外的助長。
問：俱生（俱時生起）和分別（後天學習產生的）這兩種煩惱有什麼區別？
答：古代對經論的解釋是，分別煩惱是粗顯的，而俱生煩惱是微細的。《唯識論》中說：『俱生我執（與生俱來的我執），從無始以來，受到虛妄熏習的內在力量影響，常常與身體同時存在。它不需要邪教和邪分別（錯誤的分別），而是自然而然地運作，所以稱為俱生。』《十地經論》中說：『它遠離了隨順現行而不作意的因緣，從無始以來就自然存在，不需要人為的作意分別和尋伺。』例如，小孩看到母親會高興，這是俱生貪（與生俱來的貪愛）；看到別人哭泣會生氣，這是俱生瞋（與生俱來的嗔恨）。這些都不需要其他的因緣、分別、尋伺，而是自然而然地產生，所以知道俱生煩惱是微細的。《唯識論》中說：『分別我執（通過學習產生的我執），是由現世的外緣才產生的，不是與身體同時存在的。它需要依靠邪教、邪師和邪分別（錯誤的分別）才會產生。』而且，這三種因緣中，前兩種是粗顯的，第三種是自己思惟，是微細的。經中說：『緣力斷善根，地獄生時續；因力斷善根，地獄死時續。』就是說，自己邪惡的思惟是因力，其餘兩種是緣力。所以《首楞嚴經》中說：佛告訴阿難：『一切眾生在輪迴世間，都是由於兩種顛倒的分別見妄。在什麼地方發生，就在什麼業中輪轉。』什麼是兩種見妄呢？一是眾生別業妄見（個體業力造成的虛妄見解），二是眾生同分妄見（共同業力造成的虛妄見解）。什麼是別業妄見呢？阿難，比如世間人，眼睛有紅翳，晚上看燈光，會看到另外的圓形影子，五種顏色重疊。你認為怎麼樣？這晚上燈光所顯現的圓形光影，是燈的顏色，還是眼睛的顏色呢？阿難，如果是燈的顏色，那麼沒有眼翳的人為什麼看不到同樣的圓形光影呢？而這圓形光影，只有有眼翳的人才能看到。如果是眼睛的顏色，眼睛已經形成了顏色，那麼有眼翳的人看到的圓形光影，又該叫什麼呢？再次，阿難，如果這圓形光影離開燈光而獨立存在，那麼靠近觀看的屏風、帷帳、凡筵，也應該有圓形光影出現。如果離開眼睛而獨立存在，就不應該只能用眼睛看到。』
【English Translation】 English version: Do not create karma that leads to the three evil realms. The co-emergent (sahaja) afflictions are not needed to fuel negative karma, as the discriminative (vikalpa) afflictions are already strong enough and do not require additional support.
Question: What is the difference between co-emergent (sahaja) and discriminative (vikalpa) afflictions?
Answer: According to ancient commentaries on the sutras and treatises, discriminative afflictions are coarse, while co-emergent afflictions are subtle. The Vijnaptimatrata-siddhi states: 'The co-emergent ego-grasping (sahaja atma-graha), due to the internal force of false habitual tendencies from beginningless time, is always present with the body. It does not depend on heretical teachings or wrong discriminations, but operates naturally, hence it is called co-emergent.' The Dasabhumika-sutra states: 'It is far from following present actions and unintentional conditions, existing naturally from beginningless time. It does not rely on intentional discrimination or investigation.' For example, a child feeling joy upon seeing its mother is co-emergent greed (sahaja raga); feeling anger upon seeing someone else crying is co-emergent hatred (sahaja dvesa). These do not require other conditions, discriminations, or investigations, but arise naturally, thus it is known that co-emergent afflictions are subtle. The Vijnaptimatrata-siddhi states: 'Discriminative ego-grasping (vikalpa atma-graha) arises only from external conditions in the present life; it is not present with the body from the beginning. It requires reliance on heretical teachings, heretical teachers, and wrong discriminations before it can arise.' Moreover, among these three conditions, the first two are coarse, while the third, self-reflection, is subtle. The sutra states: 'The power of conditions severs the roots of goodness, continuing at the time of birth in hell; the power of causes severs the roots of goodness, continuing at the time of death in hell.' That is to say, one's own evil thoughts are the power of causes, while the other two are the power of conditions. Therefore, the Surangama Sutra states: The Buddha told Ananda: 'All sentient beings transmigrate in the world due to two inverted discriminative false views. Where they arise, they revolve in that karma.' What are the two false views? One is the false view of individual karma (byavasta karma) of sentient beings, and the other is the false view of shared karma (samasta karma) of sentient beings. What is called the false view of individual karma? Ananda, for example, a person in the world with red spots in their eyes sees a round shadow with overlapping five colors when looking at a lamp at night. What do you think? Is this round shadow manifested by the lamp's light the color of the lamp, or the color of the eye? Ananda, if it were the color of the lamp, why don't people without eye spots see the same round shadow? This round shadow is only seen by those with eye spots. If it were the color of the eye, and the eye has already formed a color, then what should we call the round shadow seen by the person with eye spots? Furthermore, Ananda, if this round shadow existed independently of the lamp, then screens, curtains, and ordinary mats nearby should also produce round shadows. If it existed independently of the eye, it should not only be visible to the eye.'
。云何眚人目見圓影。是故當知。色實在燈。見病為影。影見俱眚。見眚非病。終不應言是燈是見。於是中有非燈非見。如第二月。非體非影。何以故。第二之觀。捏所成故。諸有智者。不應說言此捏根元。是形非形。離見非見。此亦如是。目眚所成。今欲名誰是燈是見。何況分別非燈非見。云何名為同分妄見。阿難。此閻浮提。除大海水。中間平陸。有三千洲。正中大洲。東西括量。大國。凡有二千三百。其餘小洲。在諸海中。其間或有三兩百國。或一或二。至於三十四十五十。阿難。若復此中有一小洲。只有兩國。唯一國人。同感惡緣。則彼小洲當土眾生。睹諸一切。不祥境界。或見二日。或見兩月。其中乃至暈適珮玦。彗孛飛流。負耳虹霓。種種惡相。但此國見。彼國眾生本所不見。亦復不聞。阿難。吾今為汝。以此二事進退合明。阿難。如彼眾生別業妄見。矚燈光中所現圓影。雖現似境。終彼見者。目眚所成。眚即見勞。非色所造。然見眚者。終無見咎。例汝今日。以目觀見山河國土。及諸眾生。皆是無始見病所成。見與見緣。似現前境。無我覺明。見所緣眚。覺見即眚。本覺明心。覺緣非眚。覺所覺眚。覺非眚中。此實見見。云何複名覺聞知見。是故汝今見我及汝。並諸世間十類眾生。皆即見眚。非見眚者
【現代漢語翻譯】 現代漢語譯本 為什麼有眼病的人會看到燈光周圍出現圓形的影子呢？因此應當明白，光亮確實存在於燈上，而所見的圓形影子是眼病導致的幻象。影子和所見都是眼病的表現，而看到眼病幻象的行為本身並非疾病。最終不應該說哪個是燈，哪個是見。在這兩者之間，存在著既非燈也非見的事物，就像第二個月亮，既不是真實的月亮本體，也不是月亮的影子。這是為什麼呢？因為對第二個月亮的觀察，是由於捏造所造成的。所有有智慧的人，不應該說這個捏造的根源，是形也不是形，是見也不是見。這種情況也是如此，是由眼病所造成的。現在要稱呼誰是燈，誰是見呢？更何況還要去分別什麼是非燈非見呢？ 什麼叫做共同的虛妄見解呢？阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）。這閻浮提（Jambudvipa，四大部洲之一，我們所居住的娑婆世界），除去大海水，中間的平地上，有三千個洲。正中間的大洲，東西方向的長度，大國，大約有兩千三百個。其餘的小洲，在各個海中，其中或者有三兩百個國家，或者一個或兩個，甚至三十、四十、五十個。 阿難（Ananda），如果這些小洲中，有一個小洲只有兩個國家，或者只有一個國家的人，共同感受到惡劣的因緣，那麼那個小洲的當地眾生，就會看到各種不祥的景象，或者看到兩個太陽，或者看到兩個月亮，其中甚至包括日暈、彩虹、玉珮形狀的光環，彗星、孛星飛逝，揹著太陽的彩虹等等各種惡劣的景象。但是隻有這個國家的人能看到，其他國家的人原本看不到，也聽不到。 阿難（Ananda），我現在為你用這兩件事，從正反兩方面結合起來說明。阿難（Ananda），就像那些眾生由於各自的業力而產生的虛妄見解，注視燈光時所顯現的圓形影子，雖然看起來像是真實的景象，但終究是由於觀看者的眼病所造成的。眼病就是視覺上的疲勞，不是燈光本身所造成的。然而，看到眼病幻象的人，最終不會因此而受到責難。比如你今天，用眼睛看到山河國土，以及各種眾生，都是由無始以來的視覺疾病所造成的。所見和見的因緣，看起來像是真實存在的景象，但實際上是無我的覺明，是見所攀緣的眼病。覺知到所見即是眼病，而本覺明心，覺知到因緣並非眼病。覺知到所覺是眼病，覺知並非在眼病之中，這才是真正的見。又怎麼能稱之為覺聞知見呢？因此，你現在看到我和你，以及世間的十類眾生，都是由視覺上的疾病所造成的，而不是看到疾病的人。
【English Translation】 English version Why do people with eye ailments see round shadows around lamps? Therefore, it should be understood that the light truly exists in the lamp, while the round shadow seen is an illusion caused by the eye ailment. Both the shadow and the seeing are manifestations of the eye ailment, but the act of seeing the ailment is not itself a disease. Ultimately, one should not say which is the lamp and which is the seeing. In between these two, there exists something that is neither lamp nor seeing, like the second moon, which is neither the real moon nor its shadow. Why is this so? Because the observation of the second moon is due to fabrication. All wise people should not say that the root of this fabrication is form or not form, seeing or not seeing. This situation is also like this, caused by the eye ailment. Now, who should be called the lamp and who should be called the seeing? Moreover, why should we distinguish what is neither lamp nor seeing? What is called a shared false perception? Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory). This Jambudvipa (one of the four continents in Buddhist cosmology, the world we inhabit), excluding the great ocean, has three thousand continents in the middle of the flat land. The central continent, measured from east to west, has large countries, approximately two thousand three hundred. The remaining small continents are in various seas, among which there may be three or two hundred countries, or one or two, or even thirty, forty, or fifty. Ananda, if in one of these small continents, there are only two countries, or only one country of people, who collectively experience adverse conditions, then the local beings of that small continent will see various inauspicious phenomena, such as seeing two suns or two moons, including halos, rainbows, jade pendant-shaped auras, comets, meteors, rainbows against the sun, and various other ominous signs. However, only the people of this country can see them; the people of other countries do not see or hear them. Ananda, I will now explain this to you by combining these two matters from both positive and negative perspectives. Ananda, like those beings who have false perceptions due to their individual karma, when gazing at the light of a lamp, the round shadow that appears, although it seems like a real phenomenon, is ultimately caused by the viewer's eye ailment. The eye ailment is visual fatigue, not caused by the light itself. However, those who see the eye ailment will not ultimately be blamed for it. For example, today, when you see mountains, rivers, lands, and various beings with your eyes, all are caused by visual diseases from beginningless time. What is seen and the conditions for seeing appear to be real phenomena, but in reality, it is the non-self-aware clarity, the eye ailment that is clung to by seeing. Awareness of what is seen is the eye ailment, while the original clear mind, awareness of conditions is not the eye ailment. Awareness of what is perceived is the eye ailment, awareness is not within the eye ailment; this is true seeing. How can it be called awareness of hearing and seeing? Therefore, when you now see me and you, and the ten categories of beings in the world, all are caused by visual diseases, not by those who see the diseases.
。彼見真精。性非眚者。故不名見。阿難。如彼眾生同分妄見。例彼妄見別業一人。一病目人。同彼一國。彼見圓影。眚妄所生。此眾同分所現不祥。同見業中瘴惡所起。俱是無始見妄所生。例閻浮提三千洲中。兼四大海。娑婆世界。並洎十方諸有漏國。及諸眾生。同是覺明無漏妙心。見聞覺知虛妄病緣。和合妄生。和合妄死。若能遠離諸和合緣。及不和合。則覆滅除諸生死因。圓滿菩提不生滅性。清凈本心。本覺常住。楞嚴經疏釋云。別業妄見者。分別煩惱也。同分妄見者。俱生無明也。夜見燈光五重圓影者。喻五見也。蘊喻燈光。此之五見。于蘊上起。妄生推度。是遍計性。情有理無。色實在燈見病為影者。依他蘊性。緣起不無。故云色實在燈。我見體空。從妄心起。故云見病為影。影見俱眚者。能執所執。分別惑故。見眚非病者。正證真時。了知。遍計脫體全空。故云見眚非病。分別惑亡。同一真性。離能所取。故云終不應言是燈是見。及非燈非見。即釋上來見見之時。見非是見。如第二月非體非影者。本來無月。將何為形。形既不立。非形亦無。是非一相。能所俱亡。故云何況分別非燈非見。然見眚者終無見咎者。若知眚即是眼病。終不執影以為實有。故無見咎。見與見緣似現前境者。皆是妄心變起。非實有
境。見相二分。俱不離心。況是遍計唯影無質。此釋妄見也。元我覺明見所緣眚者。本元真覺也。以真能覺妄。了彼妄見及與所緣。俱是眚故。覺見即眚。本覺明心覺緣非眚者。結前真妄二覺也。妄見即是于眚。能覺真心不是于眚。但能覺彼妄緣。體非是眚。故云覺緣非眚。覺所覺眚者。牒妄覺能所俱眚也。覺非眚中者。牒真覺非眚也。此之真妄二見。俱離能見所見。故云此實見見。以證真時。無此二見故。能見所見。既不安立。云何複名覺聞知見。是故汝今見我及汝。並諸世間十類眾生。皆即見眚非見眚者。彼見真精。性非眚者。故不名見者。何故真見不名見。以無眚病故。只由見病。分能立所。遂見世間自他相異。故云皆即見眚。言非見眚者。真見非是眚也。以真無見相可立故。不名眚。既不名眚。亦不名見。正明離見之意。是以有見即妄。遍計情生。如眚目人。見夜燈之圓影。無見即真。圓成智現。如明眼人。見虛空之清凈。又若別業妄見。如增上惡業熟。生身變為蛇虎等。此不動總報。自受別報。唯自業識變。不同業者。即不見。如燈上圓影。唯眚之觀。若非眚人。則不同見。若同分妄見。如同造阿鼻地獄業。同受總報。同苦無間。若不同其惡業者。即不見。如唯一國人同感惡緣。同見一切不祥境界。若彼國
眾生不同其惡緣者。則本所不見。亦復不聞。故知苦緣樂緣。總報別報。因緣和合。當處出生。因緣離散。當處滅盡。未曾有一法。非出我心耶。故經云。若能遠離諸和合緣。則見清凈本心常住。又若分別煩惱則粗因邪思而方起。俱生無明則細。自任運而常生。雖分粗細之文。俱同妄識。如別業妄見之者。因目眚而見燈上圓光。似同分妄見之人。因瘴惡而睹國中災怪。雖分同別之境。皆是妄心。可驗。眾生界中。凡有一切見聞之事。皆如一人別業之眚影。多人同分之不祥。若能知燈影是目眚所成。識災境乃瘴惡所起。則燈上之重光自沒。天中之兩日俄沈。如不動一心。萬緣俱寂。則見聞和合之病。分別全消。根本生死之災。俱生永絕。
問。三塗之內。還具分別俱生不。
答。護法雲。三塗內總無分別。而不發業。如猿猴之類。所有煩惱。皆是強盛俱生。而非分別。設造業者。但是別報。若有分別造總報者。即永無出期。
問。既有分別種子。何不造總報。
答。闕主伴故。現行是主。種子助發是伴。
問。若說三塗不造業者。如何大力鬼打舍利弗頭。便入地獄。鸚鵡鳥聞四諦法。而得生天。
答。此等造別報。此業有力。能助昔日總報。總報被助已。便能隨業勢墜地昇天。又
古德。
問。人天趣中。定總髮業不。
答。人中北洲。不造總別二報業。以無分別相。餘三洲即發業。並此洲癡人不發業。
問。前言三塗無分別。如何知父母等。如慈烏反哺。貓狗識人。知人嗔喜。
答。此不是分別煩惱。彼任運分別。非煩惱分別。
問。無明發業。有幾種無明。
答。有四種。一隨眠。二纏無明。三相應。四不共。外法異生具四。內法異生除不共無明。入信位第七心。及加行位中。是內法。十信第七心前有退故。及資糧位中。名外法。若內法異生。頓悟即造業。漸悟不造。頌悟中悲增造。智增不造。十地位中八地已去。定不發業。惑體無故。七地已前。或云聖人。以無漏明為緣而不發業。設有俱生。但助愿潤生而已。又云。七地已前俱生起時。亦造別報善業。
問。聖人因何不造總報業。
答。無分別煩惱故。以無漏明為緣故。違生死故。但以俱生。潤舊總報業。受分段生死。居人中。除北洲人。修無我觀。無分別。不能造業。此中。除極愚昧者。天上。唯除無想天。以無心故。不造業。四種無明。總能發業。隨眠。是種子。餘三即現行。
問。無明發業。貪愛潤生者。于煩惱中。幾法能潤。
答。古釋云。即識等五支種子。
要假貪等煩惱。資潤溉灌。方得出生。若俱生惑業者。即六俱生。十分別及二十隨煩惱是。於此三十六煩惱中。貪一法唯正中正潤。餘五俱生。即正中助潤。若十分別。即助中助潤。又四句料簡。一。有是貪愛而能潤生。第六識愛也。前五識不強盛故。但是兼支攝。正唯第六。二有是貪愛不能潤生。即第七識。雖有貪愛。以內緣故。及所知障中者。三有是生支而貪愛潤。即一切凡夫身中生支也。四有是生支非貪愛潤。為最後身菩薩。大乘說是化現故。或變易身中生支。
問。心為起惑之因。身是造業之本。身約幾種。有何身能造業。
答。身總四有。一生有。即中有後。本有前。正結生相續時。剎那五蘊起。名生有。二本有者。即生有從死有前。于其中間。所有五蘊皆名本有。以是本總報業所招故。俱舍頌云。本有為死前。居生剎那后。三死有者。即本有後。中有前。將死正死諸蘊滅時。名死有。四中有者。即死有後。生有前。于兩中間有故。名為中有。俱舍頌云。死生二有中。五蘊名中有。即生死二有身。不即發業。以無心故。若中本二有身。即能發業。
問。于中有身處。中有住。及欲趣生時。行相如何。
答。準二十四不相應行。中有勢速一法。于勢速中。有士用勢速。古釋云。士用
【現代漢語翻譯】 現代漢語譯本 要以虛假的貪婪等煩惱作為資糧來滋潤灌溉，才能得以出生。如果是俱生惑業，那就是六俱生，十分別以及二十隨煩惱。在這三十六種煩惱中，貪這一法是唯一能直接滋潤的，其餘五俱生是間接輔助滋潤的，如果是十分別，那就是輔助中的輔助滋潤。又有四句可以用來分析：一，有的是貪愛而且能夠滋潤生命，這是第六識的愛。前五識不夠強盛，只是兼帶輔助，真正起作用的只有第六識。二，有的是貪愛但不能滋潤生命，這是第七識。雖然有貪愛，但因為內緣的緣故，以及所知障的緣故。三，有的是生命之支而由貪愛滋潤，這是一切凡夫身中的生命之支。四，有的是生命之支但不是由貪愛滋潤，這是最後之身的菩薩（Bodhisattva），大乘（Mahayana）認為這是化現的緣故，或者是變易身中的生命之支。
問：心是產生迷惑的原因，身是造作惡業的根本。身可以分為幾種？哪種身能夠造作惡業？
答：身總共有四種：一生有（Jati-bhava）。即中有（Antarabhava）之後，本有（Pragbhava）之前，正在結生相續的時候，剎那間的五蘊（Skandha）生起，名為生有。二本有。即生有從死有（Marana-bhava）之前，在它們中間，所有的五蘊都名為本有。因為這是總報業所招感的緣故。《俱舍論》（Abhidharmakośa）的頌文說：『本有為死前，居生剎那后。』三死有。即本有之後，中有之前，將死和正死時諸蘊滅盡的時候，名為死有。四中有。即死有之後，生有之前，在兩者中間存在，所以名為中有。《俱舍論》的頌文說：『死生二有中，五蘊名中有。』即生死二有之身，不能直接發起業，因為沒有心的緣故。如果是中本二有之身，就能發起業。
問：處於中有身處，中有住，以及將要趣向出生時，其行為表現是怎樣的？
答：根據二十四不相應行（Cittaviprayukta-samskara）中的『中有勢速』一法。在『勢速』中，有士用勢速。古時的解釋說，士用
【English Translation】 English version One must use false greed and other afflictions as resources to nourish and irrigate in order to be born. If it is co-arisen affliction karma, then it is the six co-arisen, the ten differentiated, and the twenty secondary afflictions. Among these thirty-six afflictions, greed is the only dharma that directly nourishes, while the other five co-arisen afflictions indirectly assist in nourishing. If it is the ten differentiated afflictions, then it is assistance within assistance in nourishing. Furthermore, there are four statements for analysis: First, there is greed and love that can nourish life, which is the love of the sixth consciousness. The first five consciousnesses are not strong enough, and are only auxiliary, with only the sixth consciousness being truly effective. Second, there is greed and love that cannot nourish life, which is the seventh consciousness. Although there is greed and love, it is due to internal conditions and the obscuration of knowledge. Third, there is the support of life that is nourished by greed and love, which is the support of life in the bodies of all ordinary beings. Fourth, there is the support of life that is not nourished by greed and love, which is the Bodhisattva (Bodhisattva) in their last life. The Mahayana (Mahayana) says that this is due to transformation, or the support of life in the transformed body.
Question: The mind is the cause of arising delusion, and the body is the root of creating karma. Into how many types can the body be divided? Which body can create karma?
Answer: There are four types of bodies in total: First, the birth-being (Jati-bhava). That is, after the intermediate-being (Antarabhava) and before the original-being (Pragbhava), when the five aggregates (Skandha) arise at the moment of rebirth, it is called the birth-being. Second, the original-being. That is, from the birth-being to before the death-being (Marana-bhava), all the five aggregates in between are called the original-being. This is because it is caused by the karma of the general retribution. The verse in the Abhidharmakośa (Abhidharmakośa) says: 'The original-being is before death, residing after the moment of birth.' Third, the death-being. That is, after the original-being and before the intermediate-being, when the aggregates are extinguished at the time of death, it is called the death-being. Fourth, the intermediate-being. That is, after the death-being and before the birth-being, existing in between the two, so it is called the intermediate-being. The verse in the Abhidharmakośa says: 'In between the death-being and the birth-being, the five aggregates are called the intermediate-being.' That is, the bodies of the death-being and the birth-being cannot directly initiate karma because they have no mind. If it is the body of the intermediate-being or the original-being, then it can initiate karma.
Question: When in the intermediate-being body, where does the intermediate-being reside, and what is its behavior when it is about to be born?
Answer: According to the dharma of 'speed of force' in the twenty-four non-associated formations (Cittaviprayukta-samskara), within 'speed of force', there is the speed of force of effort. Ancient explanations say that effort
勢速者。如中有身往當受生處迅疾。名士用勢速。所言中者。對前後以得名。有。則有其情識身。為此五趣有情身。在死有後。生有前。兩形中間。故名中有。亦以異熟五蘊為體。為同本有身是業招故。其中有身。便如當生本有身形狀。如人。中有。似於人等。五趣亦爾。但如五六歲等孩兒大。其形量雖小。然諸根猛利。如本有身。能作諸事業。于父母起顛倒想。而生愛惡。此中有身。唯同類及凈天眼者。見。于中有中。唯食香氣。在中有住時。其不善不惡中客性者。在中有位極遲。受生。不過四十九日。劑此無有緣不會者。若極善極惡中有。不論近遠。但一剎那便往受生。起顛倒心趣欲境。即第八識結生門。于胎卵二中有。見父母和合。生顛倒想。而便受生。若濕化二生中有。由先業力故。不簡近遠。染著稱情。當染香處便即受生。
問。同類眼見中有身。未知中有眼。為能見本有身不。
答。亦有見本有身。瑜伽論云。或云唯見男。或唯見女。如是漸近彼之處所。漸漸不見父母余處。唯見男女根門。又若薄福中有。當生下賤貧窮家者。彼于死時及入胎者。便聞種種紛飛不可意聲。若是福德位中有。當生富貴家者。彼于爾時。自然聞美妙可意音聲。乃至香味觸境。亦有階降。
問。中有末位。皆
【現代漢語翻譯】 現代漢語譯本 『勢速』指的是中有之身（Antarabhava，指死亡到投胎之間的過渡狀態）迅速前往將要受生的處所。這裡說的『中』，是相對於前後的狀態而得名。『有』，指的是具有情識之身。這個情識之身是五趣（五道輪迴）有情眾生的身體，存在於死有（臨終時的狀態）之後，生有（出生時的狀態）之前，因此稱為『中有』。它以異熟五蘊為體，與本有身（出生后的身體）相同，都是由業力所招感。這個中有之身，就像將要出生的本有身的形狀。比如人道的中有，類似於人的形狀，其他五趣也是如此。但它像五六歲孩童般大小，雖然形體小，但諸根（感官）非常敏銳，如同本有身一樣，能夠進行各種活動。它對父母產生顛倒的妄想，從而生起愛或憎。這種中有之身，只有同類（指同爲中有身的眾生）以及具有清凈天眼的人才能看見。在中有狀態中，只能食用香氣。處於不善不惡狀態的中等根性的眾生，在中有狀態停留的時間較長，受生不會超過四十九天。如果超過這個期限，就說明因緣尚未會合。如果是極善或極惡的眾生，無論距離遠近，只需一剎那便會前往受生之處，生起顛倒之心，趨向慾望的境界，第八識（阿賴耶識）的結生之門便開啟。對於胎生和卵生的中有身，當看見父母交合時，會產生顛倒的妄想，從而受生。如果是濕生和化生的中有身，由於先前的業力，不考慮距離遠近，會染著于稱心如意的境界，一旦染著于稱心如意的香氣之處，便立即受生。
問：同類眾生用眼睛能看見中有之身，那麼，中有之身是否也能用眼睛看見本有之身呢？
答：也能看見本有之身。《瑜伽師地論》中說：『或者只能看見男性，或者只能看見女性。』這樣逐漸接近他們的地方，漸漸地看不見父母和其他地方，只能看見男女的生殖器官。』此外，如果是有福報淺薄的中有身，將要出生在貧窮家庭，那麼他在死亡時以及入胎時，會聽到各種紛亂嘈雜、令人不悅的聲音。如果是有福德的中有身，將要出生在富貴家庭，那麼他在那個時候，自然會聽到美妙悅耳的聲音，乃至香味和觸覺等境界，也會有高低之分。
問：中有身在最後階段，都...
【English Translation】 English version 'Speed of Potency' refers to the swiftness with which the Antarabhava (the intermediate state between death and rebirth) travels to the place where it is to be reborn. The term 'intermediate' is used in relation to the states before and after. 'Bhava' refers to the being with its consciousness-body. This consciousness-body is the body of sentient beings in the five realms of existence, existing after the death-bhava (the state at the time of death) and before the birth-bhava (the state at the time of birth), hence it is called 'Antarabhava'. It is constituted of the Vipaka (resultant) five skandhas (aggregates), and is similar to the original birth-body, both being summoned by karma. This Antarabhava body resembles the shape of the original birth-body to be born. For example, the Antarabhava of a human resembles a human, and the same applies to the other five realms. However, it is about the size of a five or six-year-old child. Although its form is small, its senses are sharp, like the original birth-body, and it can perform various activities. It develops inverted thoughts about its parents, thus giving rise to love or aversion. This Antarabhava body can only be seen by those of the same kind (i.e., other Antarabhava beings) and those with pure heavenly eyes. In the Antarabhava state, it only feeds on scents. Those of middling capacity, who are neither extremely virtuous nor extremely evil, remain in the Antarabhava state for a longer period, and their rebirth will not exceed forty-nine days. If it exceeds this limit, it indicates that the conditions have not yet come together. If they are extremely virtuous or extremely evil beings, regardless of distance, they will go to the place of rebirth in an instant, giving rise to inverted thoughts and heading towards the realm of desire, and the connecting link of the eighth consciousness (Alaya-vijnana) is opened. For the Antarabhava bodies of womb-born and egg-born beings, when they see their parents copulating, they develop inverted thoughts, and thus are reborn. If they are moisture-born and transformation-born beings, due to the power of previous karma, regardless of distance, they become attached to pleasing realms, and as soon as they are attached to a pleasing scent, they are immediately reborn.
Question: If beings of the same kind can see the Antarabhava body with their eyes, can the Antarabhava body also see the original birth-body with its eyes?
Answer: It can also see the original birth-body. The Yogacarabhumi-sastra says: 'Or they can only see the male, or they can only see the female.' Thus, gradually approaching their place, they gradually cannot see the parents and other places, but can only see the reproductive organs of the male and female.' Furthermore, if the Antarabhava body has shallow merit and is about to be born into a poor family, then at the time of death and entering the womb, they will hear all kinds of chaotic and unpleasant sounds. If the Antarabhava body has merit and is about to be born into a wealthy family, then at that time, they will naturally hear beautiful and pleasant sounds, and even the realms of scent and touch will have gradations.
Question: In the final stage of the Antarabhava, do...
起愛受生不。
答。于中有位。第六識先起愛潤生。若執取結生。即唯第八若男中有。緣母起愛生於欲心。女中有。緣父起愛生於欲心。由起此二種愛心已。便為己身。與所愛境合。所泄不凈。流至胎藏。認為己有。后便生歡喜。此心生已。中有身便沒。受生有身。寶積經云。彼中有身。入母胎時。心生顛倒。作邪解心。生寒冷想。大風雨想。雲霧想。作此想已。隨業優劣。復起十種虛妄之心。一我入舍宅。二我升樓閣。三我升殿堂。四我升床座。五入草菴。六入草舍。七入草叢。八入林間。九入墻孔。十入籬。間。作是念已。即入母胎。
問。中有身作何顏色。
答。瑜伽論云。造惡業者。中有。如黑羺光。或陰闇夜。造善業者。中有。如白衣光。或晴明夜。寶積經云。地獄中有。如燒了杌本。傍生中有。如煙。餓鬼中有。如水。人天中有。如白衣光。
問。如人生身變作蛇虎等。有中有身起不。
答。慈恩云。無。中有身。以不改轉總報故。但是順現轉別報。若總報第八。即不轉。又如地獄中萬死千生。亦無中有。以不轉總報故。
問。如將水。蛭蟲。幹成末已。後置水中。一一塵皆卻成水蛭蟲。有中有不。
答。此但是一類有情同業者。合托此。為增上緣而受生。
【現代漢語翻譯】 現代漢語譯本 問：是由於愛和受而產生生命嗎？ 答：是的。在「中有」（antarabhava，指死亡到投胎之間的過渡期）階段，第六識首先產生愛來滋潤生命。如果執著于結生，就只有第八識（阿賴耶識）。如果是男性「中有」，會因為對母親產生愛而生起慾望。如果是女性「中有」，會因為對父親產生愛而生起慾望。由於生起這兩種愛心，便認為自己與所愛慕的對象結合了，所泄出的不凈物流到胎藏中，認為那是自己的。之後便產生歡喜心。此心一生起，「中有」身便消失，而受生為「有」身（bhava-deha，指已經投胎的生命體）。《寶積經》中說，那「中有」身進入母親子宮時，心中產生顛倒，產生邪惡的想法，生起寒冷、大風雨、雲霧等想法。產生這些想法后，隨著業力的好壞，又會生起十種虛妄之心：一、我進入了住宅；二、我登上了樓閣；三、我登上了殿堂；四、我登上了床座；五、進入了草菴；六、進入了草舍；七、進入了草叢；八、進入了林間；九、進入了墻孔；十、進入了籬笆間。產生這些想法后，就進入了母親的子宮。 問：「中有」身是什麼顏色？ 答：《瑜伽師地論》中說，造惡業者的「中有」身，像黑色的粗毛織物發出的光，或者像陰暗的夜晚。造善業者的「中有」身，像白色衣服發出的光，或者像晴朗的夜晚。《寶積經》中說，地獄「中有」身，像燒焦的樹樁；畜生「中有」身，像煙；餓鬼「中有」身，像水；人天「中有」身，像白色衣服發出的光。 問：如果人死後轉產生蛇、老虎等，會有「中有」身嗎？ 答：慈恩大師說，沒有。「中有」身不會改變，因為總報（vipāka，指總體果報）不會改變。這只是順應現世而轉變別報（visesa-vipāka，指個別果報）。如果總報是第八識，就不會轉變。又如地獄中萬死千生，也沒有「中有」，因為總報沒有轉變。 問：如果將水蛭蟲曬乾磨成粉末，然後放入水中，每一粒塵土都變成水蛭蟲，有「中有」嗎？ 答：這只是一類有情（sattva，指眾生）共同的業力，共同依託這個（水）作為增上緣而受生。
【English Translation】 English version Question: Is life generated from love and sensation? Answer: Yes. In the 'antarabhava' (intermediate state, referring to the transitional period between death and rebirth), the sixth consciousness first arises with love to moisten life. If there is attachment to rebirth, then only the eighth consciousness (Ālaya-vijñāna) is involved. If it is a male 'antarabhava', desire arises from love for the mother. If it is a female 'antarabhava', desire arises from love for the father. Because these two kinds of love arise, one identifies oneself with the object of affection, and the discharged impurity flows into the womb, which one considers as one's own. Afterwards, joy arises. Once this mind arises, the 'antarabhava' body disappears, and one is born into a 'bhava-deha' (existence-body, referring to a life that has already been reborn). The Ratnakuta Sutra says that when the 'antarabhava' body enters the mother's womb, the mind becomes inverted, giving rise to perverse thoughts, and conceiving of cold, great storms, and clouds. After these thoughts arise, according to the quality of karma, ten kinds of false thoughts arise again: 1. I enter a house; 2. I ascend a pavilion; 3. I ascend a palace; 4. I ascend a bed; 5. I enter a grass hut; 6. I enter a thatched house; 7. I enter a thicket; 8. I enter a forest; 9. I enter a hole in the wall; 10. I enter a fence. After these thoughts arise, one enters the mother's womb. Question: What color is the 'antarabhava' body? Answer: The Yogacarabhumi-sastra says that the 'antarabhava' of those who commit evil deeds is like the light of black wool, or like a dark night. The 'antarabhava' of those who perform good deeds is like the light of white clothing, or like a clear night. The Ratnakuta Sutra says that the 'antarabhava' of hell beings is like a burnt tree stump; the 'antarabhava' of animals is like smoke; the 'antarabhava' of hungry ghosts is like water; the 'antarabhava' of humans and gods is like the light of white clothing. Question: If a person is reborn as a snake, tiger, etc., after death, is there an 'antarabhava' body? Answer: Master Ci'en said, no. The 'antarabhava' body does not change, because the general retribution (vipāka, referring to the overall karmic result) does not change. This is only a transformation of specific retribution (visesa-vipāka, referring to individual karmic results) in accordance with the present life. If the general retribution is the eighth consciousness, it will not change. Also, like the myriad deaths and thousands of births in hell, there is no 'antarabhava', because the general retribution has not changed. Question: If leeches are dried, ground into powder, and then placed in water, and each particle of dust becomes a leech, is there an 'antarabhava'? Answer: This is only a case of beings (sattva, referring to sentient beings) of the same kind with shared karma, relying on this (water) as a contributing condition to be born.
即不是變作多蟲。若不爾者。犯有情界增過。
問。平等王見中有身不。
答。不見。
問。且如有人被冥司追將。亦有見者。此是何身。
答。此但是本有身攝。有云。以此人有業。但于自識心上。妄見閻羅王鬼。所由等。是獨影境上自變起。離識無見。是以唯識頌云。境隨業識轉。是故說唯心。故知識是善惡之原。心為苦樂之本。世人唯知尋流徇末。失本迷源。練行而徒滿三祇。違真漸遠。積功而空經永劫。去道猶賒。是以得果聖人。遇斯而甘稱絕分。出假大士。對此而未得證真。豈況矯亂邪徒。冥初外道。漆園傲吏。恍惚狂生者。而能希冀信受乎。故知宗鏡難信。悟者希奇。不唯得宗。兼能深達因果。故云深信大乘。不謗因果。是以一切含識。唯以自心造善惡因。招苦樂果。或居中有之時。作善因者。承白凈之光。起惡因者。見黑闇之色。或處胎之日。集白業者。登樓殿之上。造黑業者。投草棘之中。及出世間為人。依正亦分優劣。若有福者。挺燕頷龍顏之相。受華堂金屋之榮。若鮮德者。現五露眇小之形。處甕牖席門之弊。可謂風和響順。形直影端。因果同時。緣會不失。則應觀法界性。一切唯心造。內德論云。小乘以依報為業有。大乘以萬境為識造。隨幻業而施之天地。逐妄心而
【現代漢語翻譯】 現代漢語譯本： 即不是（中有身）變作很多蟲子。如果不是這樣，就犯了增加有情眾生數量的罪過。 問：平等王（掌管地獄的閻王）能看見中有身（人死後到投胎之間的過渡狀態）嗎？ 答：不能。 問：如果有人被冥府追捕，也有人能看見（追捕的場景），這是什麼身（的狀態）？ 答：這只是本有身（活著時的身體）所攝持的現象。有人說，因為這個人有（惡）業，所以在自己的意識心上，虛妄地看見閻羅王、鬼卒等。這是獨影境（唯識宗術語，指不依賴外在真實對像而產生的虛幻影像）上自己變現出來的，離開意識就沒有看見。所以《唯識頌》說：『境隨業識轉，是故說唯心。』因此，知識是善惡的根源，心是苦樂的根本。世人只知道追逐末流，迷失根本，徒勞地修行滿三大阿僧祇劫（極長的時間單位），離真理越來越遠；積累功德而空耗永劫，離道還很遙遠。所以，證得果位的聖人，遇到這種情況也只能甘拜下風；出假（菩薩爲了度化眾生而示現種種身份）的大菩薩，對此也未能證得真如。更何況那些矯揉造作、迷惑混亂的邪徒，沉溺於黑暗的原始外道，玩世不恭的莊周，以及那些精神恍惚、癲狂的人，又怎麼能希望他們相信和接受呢？所以說，《宗鏡錄》難以令人信服，開悟的人非常稀少。不僅要懂得宗門，還要能深刻理解因果。所以說，深信大乘，不誹謗因果。因此，一切有情眾生，都是因為自己的心造作善惡之因，招感苦樂之果。或者在中有（中陰）的時候，作善因的人，承受白凈的光明；作惡因的人，看見黑暗的顏色。或者在投胎的時候，積集白業（善業）的人，登上高樓大殿；造作黑業（惡業）的人，投身於草叢荊棘之中。等到出生為人，依報（所居住的環境）和正報（自身的果報）也分優劣。如果有福報的人，就擁有燕頷龍顏的相貌，享受華麗的廳堂和金屋的榮華；如果缺少德行的人，就呈現五官不正、身材矮小的形態，處在破敗的房屋之中。這可以說是風和響順，形直影端，因果同時，緣會不失。所以應該觀察法界的本性，一切都是由心所造。內德論說：小乘認為依報是業力所致，大乘認為萬境是識所造。隨著虛幻的業力而施加於天地，追逐虛妄的心念而……
【English Translation】 English version: That is, the intermediate being does not transform into many insects. If that were the case, it would be committing the transgression of increasing the number of sentient beings. Question: Does King Yama (the ruler of hell) see the intermediate being (the transitional state between death and rebirth)? Answer: No. Question: If someone is being pursued by the underworld, and others can see it, what kind of body (state) is this? Answer: This is merely a phenomenon encompassed by the original body (the body during life). Some say that because this person has (bad) karma, they falsely see King Yama and his demons in their own consciousness. This is a self-transformation arising from a single-shadow realm (a term in Yogacara Buddhism referring to illusory images that arise without an external object), and there is no seeing apart from consciousness. Therefore, the Vijnaptimatrata-siddhi states: 'The environment transforms according to karmic consciousness, hence it is said that everything is mind.' Thus, knowledge is the source of good and evil, and the mind is the root of suffering and happiness. People only know how to pursue the superficial and lose sight of the fundamental, cultivating practice in vain for three great asamkhya kalpas (extremely long units of time), growing further and further from the truth; accumulating merit but wasting eternal kalpas, still far from the path. Therefore, enlightened sages can only admit defeat when encountering this, and great Bodhisattvas who manifest various forms to liberate beings have not yet attained true suchness. How much less can those who are artificial, confused, and heretical, those immersed in the darkness of primitive external paths, the cynical Zhuang Zhou, and those who are mentally unstable and delusional, hope to believe and accept it? Therefore, it is said that the Zong Jing Lu (a Buddhist text) is difficult to believe, and those who attain enlightenment are rare. One must not only understand the teachings but also deeply comprehend cause and effect. Therefore, it is said that one must deeply believe in the Mahayana and not slander cause and effect. Thus, all sentient beings create causes of good and evil with their own minds, inviting the fruits of suffering and happiness. Or, in the intermediate state (bardo), those who create good causes receive pure white light; those who create evil causes see dark colors. Or, at the time of conception, those who accumulate white karma (good karma) ascend to high towers and palaces; those who create black karma (bad karma) are thrown into thorny thickets. And when they are born into the world as humans, their environment (dependent retribution) and their own being (direct retribution) are also divided into superior and inferior. Those who have blessings possess the appearance of a swallow's jaw and a dragon's face, enjoying the glory of magnificent halls and golden houses; those who lack virtue manifest a form that is malformed and small, living in dilapidated houses. It can be said that the wind and the echo are in harmony, the form is straight and the shadow is upright, cause and effect occur simultaneously, and the conditions are not missed. Therefore, one should observe the nature of the Dharma realm, that everything is created by the mind. The Nei De Lun says: The Hinayana believes that the environment is caused by karma, while the Mahayana believes that all environments are created by consciousness. Following illusory karma, it is applied to heaven and earth, pursuing deluded thoughts, and...
現之土草。若翳目睹于空華。比睡夢現其生老。若悟之於心業。則唯聞于佛道。
宗鏡錄卷第七十四
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第七十五
慧日永明寺主智覺禪師延壽集
夫總別二報障。於八識中定屬何識。
答。古釋云。總報唯屬第八識者。以第八最初生起。其前七色心等。皆依他第八方生。即第八能通與前七色心等。為所依。得名總報。別報唯在前六識。受報各別不同。名為別報。若總報定不通今世順現。受唯是順生來世受。若別報即不定。通今世來世。皆受不遮。
又問。第七識何不辯報障。
答。非是業招放無報障。又若有報障而無業障。即第八識。若具有業報二障。即前六識。若業報二障俱無。即第七識。又若唯有別報障。無總報障者。即前六識。若唯有總報障。無別報障者。即第八識。
問。眾生造生死染凈二業。受苦樂兩報。皆從心起。則離心無體。於八識內。定是何心。
答。今古有二解。一古師解云。是第六識心。由識心分別。作業受報。報起由心。故知無有實眾生也。以心凈故眾生凈。無有別凈。心垢故眾生垢。無有別垢。以垢凈由心得。眾生但名耳
【現代漢語翻譯】 現代漢語譯本： 眼前的國土草木，如同患有眼翳的人所看到的虛幻空花。如同在睡夢中顯現的生老過程。如果從心業的角度去領悟，那麼就只能聽到佛道。
《宗鏡錄》卷第七十四
戊申年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第七十五
慧日永明寺主智覺禪師延壽集
總報（總體果報）和別報（個別果報）這兩種業障，在八識（阿賴耶識等八種意識）中，確定屬於哪一識？
答：古代的解釋說，總報只屬於第八識（阿賴耶識），因為第八識最先產生。前面的七種色心等，都依賴於第八識才能產生。即第八識能夠普遍地與前面的七種色心等，作為所依賴的基礎，因此得名總報。別報只存在於前六識（眼識、耳識、鼻識、舌識、身識、意識），所受的果報各自不同，因此名為別報。總報一定不會在今世立刻顯現，所受的果報只能是順著來世而受。而別報則不一定，可以在今世或來世接受果報，沒有阻礙。
又問：為什麼第七識（末那識）不討論報障？
答：不是因為第七識沒有業而沒有報障。如果只有報障而沒有業障，那就是第八識（阿賴耶識）。如果同時具有業障和報障，那就是前六識。如果業障和報障都沒有，那就是第七識。如果只有別報障，沒有總報障，那就是前六識。如果只有總報障，沒有別報障，那就是第八識。
問：眾生造作生死輪迴的染業和清凈之業，承受苦樂兩種果報，都從心而起，那麼離開心就沒有實體。在八識之內，確定是哪一個心？
答：現在和古代有兩種解釋。一種是古代師父的解釋，認為是第六識（意識）的心。由於意識心的分別，才造作業並承受果報。果報的產生源於心，因此知道沒有真實的眾生。因為心清凈，所以眾生清凈，沒有另外的清凈。心污垢，所以眾生污垢，沒有另外的污垢。因為污垢和清凈都由心決定，眾生只是一個名稱罷了。
【English Translation】 English version: The lands and grasses before us are like illusory flowers seen by one with impaired vision. The arising and aging are like dreams. If one awakens to the karma of the mind, one only hears of the Buddha's path (Buddha-dharma).
Zong Jing Lu (Record of the Source Mirror) Volume 74
Engraved by the Grand Repository Supervisor in the year of Wu-Shen Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 75
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple
Regarding the two types of karmic obstacles, general retribution (Zongbao) and specific retribution (Biebao), to which of the eight consciousnesses (eight types of consciousness, including Alaya consciousness) do they definitively belong?
Answer: Ancient interpretations state that general retribution belongs solely to the eighth consciousness (Alaya consciousness), because the eighth consciousness arises first. The preceding seven forms of consciousness, etc., all depend on the eighth consciousness for their arising. That is, the eighth consciousness universally serves as the foundation upon which the preceding seven forms of consciousness, etc., rely, hence it is named general retribution. Specific retribution exists only in the first six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), where the retributions received are distinct and different, hence it is named specific retribution. General retribution will definitely not manifest immediately in this life; the retribution received can only be experienced in a future life. Specific retribution, however, is not fixed; it can be experienced in this life or a future life, without obstruction.
Question: Why is retributional obstacle not discussed in relation to the seventh consciousness (Manas consciousness)?
Answer: It is not that the seventh consciousness has no karma and therefore no retributional obstacle. If there is only retributional obstacle and no karmic obstacle, that is the eighth consciousness (Alaya consciousness). If both karmic and retributional obstacles are present, that is the first six consciousnesses. If neither karmic nor retributional obstacles are present, that is the seventh consciousness. If there is only specific retributional obstacle and no general retributional obstacle, that is the first six consciousnesses. If there is only general retributional obstacle and no specific retributional obstacle, that is the eighth consciousness.
Question: Sentient beings create defiled karma and pure karma related to birth and death, and experience the two retributions of suffering and happiness, all arising from the mind. Then, apart from the mind, there is no substance. Within the eight consciousnesses, which mind is it definitively?
Answer: There are two interpretations, ancient and modern. One ancient master's interpretation is that it is the mind of the sixth consciousness (mind consciousness). Due to the discrimination of the mind consciousness, karma is created and retribution is experienced. The arising of retribution originates from the mind, therefore it is known that there are no real sentient beings. Because the mind is pure, sentient beings are pure; there is no separate purity. Because the mind is defiled, sentient beings are defiled; there is no separate defilement. Because defilement and purity are determined by the mind, 'sentient beings' is merely a name.
。二神鍇和尚解云。心者是第八識。由其識內持染凈種子。種子遇緣。即能招苦樂兩果。果起由心。故知無眾生也。若古師取第六識為垢凈心。為此六識與善十一相應。能造人天善業。與根隨相應。能造三塗惡業。此總別業成。能招當來苦樂兩報。故言染凈由心也。此據造業者為心。神鍇和尚取第八識為心者。此是總報主。真異熟識。識中能含藏善不善業種子。然識體。因中唯無覆無記性。為含藏染凈業種故。又言持染凈種子者。即三雜染種子。一煩惱雜染。即是見修煩惱。二業雜染。一切善不善總報業。三果雜染。即三界總別報異熟果。凈亦三種。一世間凈。即是伏惑道故。二出世間凈。謂無漏。三所斷果清凈。即所證理。上來俱是第八含藏業也。古師約能熏能造業心名心。鍇師約所熏能持種名心。又古師約緣慮以解心。鍇師約集起以解心。釋云。此之二解。各出一途。前以能熏能造為心。若無能熏。所熏無用。則唯真不立。單妄不成。真妄和合。方有是事。又若無能造。所造亦不成。因能立所故。經云。一切唯心造。后約所熏能持種子為心。所熏是本。若無所熏。能熏亦無用。又若無能熏種子。即善惡種子散壞。將何受未來苦樂果報。如有物無可盛故。即當散失。則后解為勝。以是諸識中根本故。前解亦不失。是
【現代漢語翻譯】 現代漢語譯本 二神鍇和尚解釋說，『心』指的是第八識（Alaya-識，阿賴耶識，也稱藏識）。因為這個識中包含著染污和清凈的種子。這些種子一旦遇到因緣，就能招感苦和樂兩種果報。果報的產生源於心，所以說沒有眾生。如果古代的法師以第六識（意識）作為垢凈心，是因為這第六識與善十一法相應，能夠造作人天善業；與根本煩惱和隨煩惱相應，能夠造作三塗（地獄、餓鬼、畜生）的惡業。這些總業和別業成就后，能夠招感未來的苦樂兩種果報。所以說染凈由心。這是以造業的主體作為『心』。神鍇和尚以第八識作為『心』，是因為它是總報的主宰，是真實的異熟識。這個識中能夠含藏善和不善的業種子。然而，識的本體，在因地中只有無覆無記的性質。爲了含藏染污和清凈的業種子，所以又說『持染凈種子』，也就是三種雜染種子：一是煩惱雜染，即見惑和修惑；二是業雜染，即一切善和不善的總報業；三是果雜染，即三界總報和別報的異熟果。清凈也有三種：一是世間凈，即是伏惑之道；二是出世間凈，指無漏；三是所斷果清凈，即所證的真理。以上都是第八識含藏的業。古代的法師從能熏能造業的心來解釋『心』，鍇師從所熏能持種子的角度來解釋『心』。另外，古代的法師從緣慮的角度來解釋『心』，鍇師從集起的角度來解釋『心』。 解釋說，這兩種解釋，各有各的途徑。前者以能熏能造為心，如果沒有能熏，所熏就沒有用處，那麼就只有真而不立，只有妄而不成。真妄和合，才會有事情發生。又如果沒有能造，所造也不會成就，因為能立才能有所立。經中說，『一切唯心造』。後者從所熏能持種子的角度來解釋『心』，所熏是根本，如果沒有所熏，能熏也沒有用處。又如果沒有能熏的種子，那麼善惡種子就會散壞，拿什麼來承受未來的苦樂果報呢？就像有東西卻沒有容器來盛放，就會散失。所以後一種解釋更為殊勝，因為它是諸識中的根本。前一種解釋也沒有錯，是...
【English Translation】 English version The Venerable Monk Shenkai explains that 『mind』 refers to the eighth consciousness (Alaya-vijnana, also known as the storehouse consciousness). It is because this consciousness contains defiled and pure seeds. When these seeds encounter conditions, they can bring about the two fruits of suffering and happiness. The arising of fruits originates from the mind, hence the saying that there are no sentient beings. If ancient masters took the sixth consciousness (consciousness) as the defiled and pure mind, it is because this sixth consciousness corresponds to the eleven wholesome mental factors, enabling it to create good deeds leading to rebirth in the realms of humans and gods; corresponding to the fundamental and secondary afflictions, it can create evil deeds leading to the three evil realms (hell, hungry ghosts, and animals). These collective and individual karmas, once accomplished, can bring about the two kinds of retribution of suffering and happiness in the future. Therefore, it is said that defilement and purity are due to the mind. This is taking the agent of karma as the 『mind』. Venerable Monk Shenkai takes the eighth consciousness as the 『mind』 because it is the master of the collective retribution, the true ripening consciousness (Vipaka-vijnana). This consciousness can contain the seeds of good and unwholesome karma. However, the nature of the consciousness, in the causal stage, only has the quality of being neither obscured nor indeterminate (non-defiled neutral). In order to contain the seeds of defiled and pure karma, it is also said to 『hold defiled and pure seeds』, which are the three kinds of defiled seeds: first, the defilement of afflictions, namely the afflictions of views and cultivation; second, the defilement of karma, namely all collective retribution karma of good and unwholesome deeds; third, the defilement of fruits, namely the ripened fruits of the collective and individual retributions of the three realms. Purity also has three kinds: first, worldly purity, which is the path of subduing afflictions; second, supramundane purity, referring to the unconditioned (Asrava); third, the purity of the fruits to be severed, namely the truth realized. All of the above are the karmas contained in the eighth consciousness. It is explained that these two explanations each have their own path. The former takes the ability to perfume and create as the mind. If there is no ability to perfume, what is perfumed is useless, then there is only truth without establishment, only delusion without accomplishment. Only when truth and delusion combine can things happen. Also, if there is no ability to create, what is created will not be accomplished, because the ability to establish is needed to have something established. The sutra says, 『Everything is created by the mind alone.』 The latter explains 『mind』 from the perspective of what is perfumed and able to hold seeds. What is perfumed is the root. If there is nothing to be perfumed, the ability to perfume is also useless. Also, if there are no seeds to be perfumed, then the seeds of good and evil will be scattered and destroyed. What will be used to receive the future retribution of suffering and happiness? It is like having something but no container to hold it, so it will be lost. Therefore, the latter explanation is more excellent because it is the root of all the consciousnesses. The former explanation is not wrong either, it is...
枝末故。今若雙取。正理方圓。本末相資。能所和合。非一非異。方立世間染凈之位。故知生死由識心。無眾生可得。升降屬因緣。無實我可得。
問。總別二報之業。如何分別。
答。如持五戒。招得人身。是總報業。由於因中有瞋忍等。於人總報而有妍媸。名別報業。唯識亦名為引滿業。能招第八。引異熟果。故名引業。能招第六。滿異熟果。名為滿業。俱舍論。亦云。一業引一生。多業能圓滿。猶如繢像。先圖形狀。后填眾彩等。然其引業能造之思。要是第六意識所起。若其滿業能造之思。從五識起。然五識無執。不能發潤。故非迷理。無推度故。不能造業。雖造滿業。亦非自能。但由意引。方能作故。所以海龍王經云。爾時世尊。告海龍王。猗世間者。作若干緣。心行不同。罪福各異。以是之故。所生殊別。龍王。且觀眾會及大海。若干種形。顏貌不同。是諸形貌。皆心所畫。又心無色而不可見。一切諸法。誑詐如是。因惑興相。都無有主。隨其所作。各自受之。譬如畫師。本無造像。諸法如是。而不可議。自然如幻化相。皆心所作。溫室經云。佛言。觀彼三界天人品類。高下長短。福德多少。皆由先世用心不等。是以所受各異不同。般若燈論云。如阿毗曇中偈云。自護身口思。及彼攝他者。慈
【現代漢語翻譯】 現代漢語譯本： 枝幹末梢的緣故。現在如果同時取用，正理和方圓，根本和末梢互相資助，能動者和所動者和諧統一，非一也非異，才能確立世間染污和清凈的地位。所以知道生死是由識心造成的，沒有眾生可以獲得解脫。上升和下降取決於因緣，沒有真實的『我』可以獲得。 問：總報和別報的業，應該如何區分？ 答：例如持守五戒，招感人身，這是總報業。由於因地中有嗔恨和忍辱等，在人身總報的基礎上，產生美醜的差別，這稱為別報業。《唯識》中也稱為引業和滿業。能夠招感第八識（阿賴耶識，Alaya-vijnana）的，是引異熟果的業，所以稱為引業。能夠招感第六識（意識，Manas）的，是圓滿異熟果的業，稱為滿業。《俱舍論》（Abhidharmakosa）也說：『一個業只能引發一生，多個業才能圓滿一生。』就像繪畫一樣，先畫出形狀，然後再填充各種顏色等等。然而，引業的能造之思，主要是由第六意識所產生的。至於滿業的能造之思，是從前五識（眼識，耳識，鼻識，舌識，身識）產生的。然而，前五識沒有執著，不能發起和滋潤業力，所以不是迷理。因為沒有推度分別，所以不能造業。雖然造了滿業，也不是自身能夠完成的，而是由意識引導，才能完成。所以《海龍王經》（Sagara-nagaraja-sutra）中說：『爾時世尊，告海龍王，猗世間者，作若干緣，心行不同，罪福各異，以是之故，所生殊別。龍王，且觀眾會及大海，若干種形，顏貌不同。是諸形貌，皆心所畫。又心無色而不可見，一切諸法，誑詐如是，因惑興相，都無有主。隨其所作，各自受之。譬如畫師，本無造像，諸法如是，而不可議。自然如幻化相，皆心所作。』《溫室經》（Vimala-datta-sutra）中說：佛說：『觀察那三界（欲界，色界，無色界，Triloka）天人的品類，高下長短，福德多少，都是由於前世用心不同，因此所受的果報也各不相同。』《般若燈論》（Prajna-pradipa-mulamadhyamaka-vrtti）中說：如《阿毗曇》（Abhidharma）中的偈頌說：『自護身口思，及彼攝他者，慈』
【English Translation】 English version: Because of the branches and leaves. Now, if both are taken together, right reason and squareness, root and branch support each other, the able and the able-to unite harmoniously, neither one nor different, then the positions of defilement and purity in the world can be established. Therefore, know that birth and death are caused by the mind of consciousness, and no sentient being can be obtained. Ascending and descending belong to causes and conditions, and no real 'self' can be obtained. Question: How should the karma of general retribution and specific retribution be distinguished? Answer: For example, upholding the five precepts results in obtaining a human body. This is the karma of general retribution. Because there are anger and forbearance, etc., in the causal ground, there are differences in beauty and ugliness in the general retribution of the human body. This is called the karma of specific retribution. In Vijnanavada, it is also called the karma of drawing and filling. That which can attract the eighth consciousness (Alaya-vijnana) is the karma of drawing the dissimilar ripening fruit, so it is called the drawing karma. That which can attract the sixth consciousness (Manas) is the karma of fulfilling the dissimilar ripening fruit, so it is called the filling karma. The Abhidharmakosa also says: 'One karma can only cause one life, and many karmas can complete one life.' It is like painting a picture, first drawing the shape, and then filling in various colors, etc. However, the thought that can create the drawing karma is mainly produced by the sixth consciousness. As for the thought that can create the filling karma, it arises from the first five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness). However, the first five consciousnesses have no attachment and cannot initiate and nourish karmic power, so they are not deluded about the principle. Because there is no inference and discrimination, they cannot create karma. Although they create filling karma, they cannot do it by themselves, but are guided by the mind. Therefore, the Sagara-nagaraja-sutra says: 'At that time, the World Honored One told the Sagara-nagaraja, those who rely on the world create various conditions, their mental activities are different, and their sins and blessings are different. Because of this, their births are different. Dragon King, look at the assembly and the great sea, various shapes and different appearances. These shapes are all painted by the mind. Moreover, the mind is colorless and invisible, and all dharmas are deceptive like this, arising from delusion, and have no owner. According to what they do, they receive it themselves. It is like a painter who originally did not create images, and all dharmas are like this, and cannot be discussed. Naturally, like illusory transformations, they are all made by the mind.' The Vimala-datta-sutra says: The Buddha said: 'Observe the categories of gods and humans in the three realms (Triloka), high and low, long and short, and the amount of blessings, all because of the different intentions in previous lives, so the rewards they receive are different.' The Prajna-pradipa-mulamadhyamaka-vrtti says: As the verse in the Abhidharma says: 'Protecting one's body, speech, and thought, and those who gather others, compassion.'
法為種子。能得現未果。所言思者。謂能自調伏。遠離非法。與此心相應思。故名為思。攝他者。謂佈施愛語。救護怖畏者。以如是等。能攝他故。名為攝他。慈者。謂心。心即名法。亦是種子。種子者。亦名因。為誰因耶。謂果之因。是何等果。謂是現在未來之果。云何名心為種子耶。謂能起身口業故。名為種子。又如論偈言。如芽等相續。而從種子生。由是而生果。離種無相續。釋曰。此謂從芽生莖。乃至枝葉華果等。各有其相。種子雖滅。由起相續展轉至果。若離種子。芽等相續則無流轉。以是故。其義云。何故論偈言。種子有相續。從相續有果。先種而後果。不斷亦不常。釋曰。云何不斷。謂有種子相續住故。云何不常。謂芽起已種子壞故。內法亦爾。如論偈云。如是從初心。心法相續起。從是而起果。離心無相續。釋曰。此謂慈心不慈心。名為業。此心雖滅。而相續起。此相續果起者。謂愛非愛有受相故。若離心者。果則不起。今當說相續法。其義云何。故論偈言。從心有相續。從相續有果。故業在果先。不斷亦不常。釋曰。云何不斷。謂相續能起果故。云何不常。不至第二剎那住故。是知三業難防應須密護。意為苦聚。口是禍胎。但閉門而守津。方斷相續。如正法念處經云。彼地獄地。見閻羅人。苦切以
【現代漢語翻譯】 現代漢語譯本 法是種子（hetu）。能夠獲得現在和未來的果報。所說的『思』，是指能夠自我調伏，遠離不合法的行為。與這種心相應的思念，就叫做『思』。『攝他』，是指佈施、愛語，救護那些恐懼的人。像這樣能夠攝受他人，就叫做『攝他』。慈，指的是心。心也叫做『法』，也是種子。種子，也叫做『因』。是作為什麼的因呢？是作為果的因。是什麼樣的果呢？是現在和未來的果報。為什麼說心是種子呢？因為心能夠引發身口意的行為，所以叫做種子。又如論偈所說：『就像芽等相續，從種子而生。由此而生果，離種無相續。』解釋說，這是指從芽生莖，乃至枝葉花果等，各自有其形態。種子雖然滅亡，但由於引發相續，輾轉到果實。如果離開種子，芽等相續就沒有流轉。因此，其意義是：為什麼論偈說：『種子有相續，從相續有果。先種而後果，不斷亦不常。』解釋說，什麼叫做『不斷』？因為有種子相續存在。什麼叫做『不常』？因為芽生起后種子就壞滅了。內法也是這樣，如論偈所說：『如是從初心，心法相續起。從是而起果，離心無相續。』解釋說，這裡指慈心和不慈心，叫做業。這個心雖然滅亡，但相續生起。這個相續的果報生起，是指愛和非愛所帶來的感受。如果離開心，果報就不會生起。現在應當說相續法，它的意義是什麼？所以論偈說：『從心有相續，從相續有果。故業在果先，不斷亦不常。』解釋說，什麼叫做『不斷』？因為相續能夠生起果報。什麼叫做『不常』？因為不會持續到第二個剎那。由此可知，身口意三業難以防範，應當嚴密守護。意念是痛苦的聚集地，口是災禍的根源。只有關閉門戶，守護自己的言行，才能斷絕惡業的相續。如《正法念處經》所說：『在那地獄中，見到閻羅王的人，痛苦地……』
【English Translation】 English version The Dharma is the seed (hetu). It can yield results in the present and future. 'Thinking' (manasikara) refers to the ability to subdue oneself, staying away from unlawful actions. Thinking that corresponds with this mind is called 'thinking'. 'Gathering others' (samgraha) refers to giving, loving speech, and protecting those who are fearful. Being able to gather others in this way is called 'gathering others'. Loving-kindness (maitri) refers to the mind. The mind is also called 'Dharma' and is also a seed. A seed is also called a 'cause' (karana). A cause of what? A cause of a result (phala). What kind of result? Results in the present and future. Why is the mind called a seed? Because the mind can initiate actions of body, speech, and mind, it is called a seed. Furthermore, as the verse in the treatise says: 'Like sprouts and so on in a continuum, arising from a seed. From this, a result arises; without a seed, there is no continuum.' The explanation is that this refers to a sprout growing into a stem, and then branches, leaves, flowers, and fruits, each with its own form. Although the seed has perished, due to initiating a continuum, it transforms into a fruit. If separated from the seed, the continuum of sprouts and so on would not flow. Therefore, the meaning is: Why does the verse say: 'The seed has a continuum, from the continuum comes a result. The seed comes before the result, neither continuous nor permanent.' The explanation is, what is meant by 'not continuous'? Because the seed continues to exist. What is meant by 'not permanent'? Because the seed is destroyed after the sprout arises. The inner Dharma is also like this, as the verse says: 'Like this, from the initial mind, the continuum of mental Dharmas arises. From this, a result arises; without the mind, there is no continuum.' The explanation is that this refers to loving-kindness and non-loving-kindness, which are called karma. Although this mind perishes, it arises in a continuum. The result of this continuum arising refers to the feelings of love and non-love. If separated from the mind, the result will not arise. Now, the Dharma of continuum should be explained; what is its meaning? Therefore, the verse says: 'From the mind comes a continuum, from the continuum comes a result. Therefore, karma precedes the result, neither continuous nor permanent.' The explanation is, what is meant by 'not continuous'? Because the continuum can give rise to a result. What is meant by 'not permanent'? Because it does not last until the second moment. From this, it is known that the three karmas of body, speech, and mind are difficult to guard against and should be closely protected. The mind is a collection of suffering, and the mouth is the source of misfortune. Only by closing the door and guarding one's words and actions can the continuum of evil karma be cut off. As the Zheng Fa Nian Chu Jing (Saddharma Smrtyupasthana Sutra) says: 'In that hell, seeing the people of Yama (the lord of death), suffering intensely...'
偈責言。心不可調御。甚於大猛火。速行不可調。牽人到地獄。心第一難調。此火甚於火。難調速疾行。地獄中地獄。若人心自在。則行於地獄。若人能制心。則不受苦惱。欲為第一火。癡為第一闇。瞋為第一怨。此三秉世間。汝前作惡時。自心思惟作。汝本癡心作。今受此惡報。心好偷他物。竊行他婦女。常殺害眾生。自心之所誑。如是業自在。將汝到此處。是汝本惡業。何故爾呻喚。又偈云。作惡不失壞。一切惡有報。惡皆從作得。因心故有作。由心故作惡。由有心果報。一切皆心作。一切皆因心。心能誑眾生。將來向惡處。此地獄惡處。最是苦惡處。如上經文。此是噁心招苦果。若善心招樂果者。又云。複次比丘。知業果報。觀鬘持天所住之處。乃至其地柔軟。猶若生酥。天人行時。隨足上下。如兜羅綿。一一住處。足躡隨平。亦如前說。一一寶樹。出妙色光。其光如日。光明悅樂。妙色金樹華葉常鮮。無有萎落。善業所生。不可喻說。戒力自在。善業所得。如印印物。如是天子。遊戲園林蓮華浴池。自業受報。有上中下。受大戲樂。自業身相。光明可愛。色聲香味觸等。恣情悅樂。身無病惱。無有飢渴。常恣五欲。未曾厭足。多起愛慾。心不充滿。若天憶念。隨念所得。他不能破。自在無礙。心常歡喜。隨念
【現代漢語翻譯】 現代漢語譯本 偈語責備說：『心』（梵：citta，指意識、念頭）是難以調伏的，比猛烈的火更甚。它行動迅速且難以控制，牽引人墮入地獄。心是最難調伏的，這顆心之火比任何火都更甚。它難以調伏，行動迅速，是地獄中的地獄。如果人的心能自在，那麼即使身處地獄也能安然。如果人能控制自己的心，就不會遭受痛苦。 『慾望』是第一把火，『愚癡』（梵：moha）是第一重黑暗，『嗔恨』（梵：krodha）是第一怨敵。這三者掌控著世間。你之前作惡的時候，是經過自己心思的考慮而做的。你原本是因愚癡心而作惡，現在才承受這樣的惡報。 心喜歡偷盜他人的財物，暗地裡與他人婦女茍合，經常殺害眾生，都是被自己的心所欺騙。這樣的業力會把你帶到這裡。這是你原本所造的惡業，為何還要呻吟哀嘆？』 又有偈語說：『作下的惡業不會消失，一切惡行都有報應。惡都是從行為中產生的，而行為的根源在於心。因為有心才會作惡，因為有心才會有果報。一切都是心所造作，一切都源於心。心能欺騙眾生，將他們引向惡處。這地獄是罪惡之處，是最為痛苦的地方。』如以上經文所說，這是噁心招致的苦果。如果是善心，則會招致快樂的果報。 又說：『此外，比丘，瞭解業的果報，觀察鬘持天（Manjushri-deva）所居住的地方，乃至那裡的土地柔軟得像生酥一樣。天人在上面行走時，腳會隨著抬起而恢復原狀，就像踩在兜羅綿（tula）上一樣。每一個住處，腳踩上去都會變得平整，也像之前所說的那樣。每一棵寶樹都發出美妙的光芒，那光芒就像太陽一樣，令人愉悅。美麗的金色樹木，花和葉子總是鮮艷，不會凋謝。這是善業所生，難以用言語來形容。這是戒律的力量，是善業所得，就像用印章蓋在物體上一樣。』 像這樣的天子，在園林和蓮花浴池中嬉戲，享受著自己業力帶來的果報，有上、中、下之分，享受著極大的快樂。他們自身的身相光明可愛，色、聲、香、味、觸等感官享受，都隨心所欲地得到滿足，身體沒有疾病和煩惱，沒有飢餓和口渴，總是享受著五欲（panca kama guna），從未感到厭倦。他們常常生起愛慾，但內心卻永遠無法滿足。如果天人有所憶念，就能隨念而得，他人無法破壞，自在無礙，內心常常充滿歡喜，隨心所念。
【English Translation】 English version The verse rebukes, saying: 'The mind' (Sanskrit: citta, referring to consciousness, thoughts) is difficult to tame, even more so than a great raging fire. It moves swiftly and is uncontrollable, leading people to hell. The mind is the most difficult to tame; this fire of the mind is even greater than any fire. It is difficult to tame, moves swiftly, and is the hell of hells. If a person's mind is free, then even in hell they can be at peace. If a person can control their mind, they will not suffer.' 'Desire' is the first fire, 'ignorance' (Sanskrit: moha) is the first darkness, and 'anger' (Sanskrit: krodha) is the first enemy. These three control the world. When you committed evil deeds before, you did so after considering them in your mind. You originally acted out of ignorance, and now you receive this evil retribution. The mind likes to steal the possessions of others, secretly engages in illicit relations with other people's wives, and constantly kills living beings, all deceived by its own mind. Such karma will bring you here. This is the evil karma you originally created, so why do you groan and lament?' Another verse says: 'Evil deeds done will not disappear; all evil actions have retribution. Evil arises from actions, and the root of actions lies in the mind. Because there is a mind, evil is done; because there is a mind, there is retribution. Everything is created by the mind; everything originates from the mind. The mind can deceive sentient beings, leading them to evil places. This hell is an evil place, the most painful place.' As the above scriptures say, this is the bitter fruit brought about by an evil mind. If it is a good mind, it will bring about happy results. It also says: 'Furthermore, Bhikshus, understanding the results of karma, observe the place where Manjushri-deva dwells, even to the point where the ground there is as soft as fresh butter. When the devas walk on it, their feet rise and return to their original state, as if stepping on tula cotton. At each dwelling place, the ground becomes level when stepped on, just as described before. Each precious tree emits beautiful light, that light is like the sun, pleasing and joyful. The beautiful golden trees, flowers, and leaves are always fresh and do not wither. This is born of good karma, difficult to describe in words. This is the power of precepts, obtained through good karma, like stamping a seal on an object.' Such devas play in gardens and lotus ponds, enjoying the fruits of their karma, which are divided into superior, middle, and inferior, enjoying great happiness. Their own forms are bright and lovely, and their sensory pleasures of sight, sound, smell, taste, and touch are satisfied as they wish. Their bodies are free from illness and affliction, without hunger or thirst, always enjoying the five desires (panca kama guna), never feeling weary. They often arise with desire, but their hearts are never filled. If the devas remember something, they can obtain it as they remember, and others cannot destroy it, free and unhindered, their hearts always filled with joy, as they think.
能至。化身隨心。大小任意。廣大輕軟。一眴目頃。能行至於百千由旬。無少疲極。如風行空。無所障礙。天亦如是。無有疲極。天身威德。從心而生。輕凈無垢。一切行處。如意光色。天子天女歡喜遊戲。釋曰。然雖善惡由心。苦樂不等。斯乃先明因果。知一念無差。若論至道之中。俱非解脫。如經云。迦留足天。乘閻浮檀金殿。入天戲林。其林柔軟。眾鳥音聲。和合美妙。天子入已。鳥名天音。天同業生。天善業故。即說偈言。若有人能作。愛樂之善業。彼人業果報。成就極端嚴。既得受天樂。若不行放逸。從樂得樂處。彼必至涅槃。一切樂無常。要必終歸盡。莫受此天樂。以為自歡娛。此天樂無常。壽盡必退沒。既知此法已。常求涅槃道。一切法皆盡。高者亦當墮。和合必有離。有命皆歸死。又云。如是比丘。以聞慧觀天樂已。而說頌曰。五根常愛樂。欲境所誑惑。慾火未曾有。須臾聞厭足。一一諸境界。處處見天女。一切勝境界。慾火焰熾然。若合若離散。或說或憶念。以天女因緣。火起燒天人。火法。和合有。不合則不生。若合若不合。慾火常熾然。因緣不合故。火遠則不然。慾火無遠近。常燒愛眾生。以意想薪力。邪憶念所使。愛油投慾火。焚燒愚癡人。是以既知。苦樂由心。事非究竟。應當斷想。薪干
【現代漢語翻譯】 現代漢語譯本 能至（能夠到達）。化身隨心（化身隨著心意變化）。大小任意（大小隨意）。廣大輕軟（廣大而輕盈柔軟）。一眴目頃（一眨眼的功夫）。能行至於百千由旬（能夠行走百千由旬的距離）。無少疲極（沒有絲毫疲憊）。如風行空（如同風在空中行走）。無所障礙（沒有任何阻礙）。天亦如是（天人也是這樣）。無有疲極（沒有疲憊）。天身威德（天人的身體具有威德）。從心而生（由心而生）。輕凈無垢（輕盈潔凈沒有污垢）。一切行處（一切所行之處）。如意光色（都如意，並且有光明色彩）。天子天女歡喜遊戲（天子天女歡喜地遊戲）。 釋曰（釋迦牟尼佛說）。然雖善惡由心（雖然善惡由心而生）。苦樂不等（苦樂的感受卻不相同）。斯乃先明因果（這是因為先要明白因果關係）。知一念無差（知道每一個念頭都不能有差錯）。若論至道之中（如果從至高無上的道來說）。俱非解脫（善與惡都不是真正的解脫）。 如經云（如經中所說）。迦留足天（Kalodayin，迦留陀夷，一位天神）乘閻浮檀金殿（Jambudvipa，閻浮提的金殿），入天戲林（進入天上的遊樂園林）。其林柔軟（那片園林柔軟舒適）。眾鳥音聲（各種鳥的鳴叫聲）。和合美妙（和諧美妙）。天子入已（天子進入園林后）。鳥名天音（有一種鳥名叫天音）。天同業生（天人和合共同產生）。天善業故（因為天人有善業）。即說偈言（就說了這樣的偈語）。若有人能（如果有人能夠）。樂之善業（享受行善的快樂）。彼人業果報（這個人所造的業的果報）。成就極端嚴（成就了極其莊嚴的果報）。既得受天樂（既然已經得到了享受天樂的機會）。若不行放逸（如果不放縱自己）。從樂得樂處（從快樂的地方得到快樂）。彼必至涅槃（他必定能夠到達涅槃）。一切樂無常（一切快樂都是無常的）。要必終歸盡（最終必定會消逝）。莫受此天樂（不要享受這天上的快樂）。以為自歡娛（把它當作自己的快樂）。此天樂無常（這天上的快樂是無常的）。壽盡必退沒（壽命終結必定會衰退消失）。既知此法已（既然已經知道了這個道理）。常求涅槃道（就應當常常尋求涅槃之道）。一切法皆盡（一切法都會消逝）。高者亦當墮（高高在上者也會墮落）。和合必有離（聚合在一起必定會有分離）。有命皆歸死（有生命者最終都會死亡）。 又云（又說）。如是比丘（像這樣的比丘）。以聞慧觀天樂已（用聽聞佛法所得到的智慧來觀察天上的快樂之後）。而說頌曰（就說了這樣的偈頌）。五根常愛樂（五根常常貪愛快樂）。欲境所誑惑（被慾望的境界所迷惑）。未曾有（從來沒有）。須臾聞厭足（哪怕是片刻的聽聞也會感到厭倦滿足）。一一諸境界（每一個境界）。處處見天女（處處都能見到天女）。一切勝境界（一切殊勝的境界）。焰熾然（都像火焰一樣熾熱）。若合若離散（無論是聚合還是離散）。或說或憶念（無論是述說還是憶念）。以天女因緣（因為天女的緣故）。火起燒天人（火會燃起焚燒天人）。火法（火的本性）。和合有（是因和合而產生的）。不合則不生（不和合就不會產生）。若合若不合（無論是和合還是不和合）。常熾然（都會常常熾熱燃燒）。因緣不合故（因為因緣不和合的緣故）。火遠則不然（火離遠了就不會燃燒）。無遠近（沒有遠近之分）。常燒愛眾生（常常焚燒有愛慾的眾生）。以意想薪力（用意念想像作為柴薪的力量）。邪憶念所使（被錯誤的憶念所驅使）。愛油投（投入愛慾的油）。焚燒愚癡人（焚燒愚癡的人）。 是以既知（因此既然知道）。苦樂由心（苦樂由心而生）。事非究竟（這些事情都不是究竟的）。應當斷想（應當斷除妄想）。薪干（柴薪燒盡）。
【English Translation】 English version One can arrive. Transformations follow the mind. Size is arbitrary. Vast, light, and soft. In the blink of an eye, one can travel hundreds of thousands of yojanas (a unit of distance in ancient India). Without the slightest fatigue. Like the wind moving through the sky, without any obstruction. The devas (gods) are also like this, without fatigue. The majesty and virtue of the deva body arise from the mind. Light, pure, and without defilement. In all places of movement, there are wish-fulfilling lights and colors. Deva sons and deva daughters rejoice and play. Shakyamuni said: 'Although good and evil arise from the mind, suffering and happiness are not equal. This is because one must first understand cause and effect, knowing that a single thought cannot be mistaken. If we speak of the supreme path, neither good nor evil is true liberation.' As the sutra says: 'Kalodayin (a deva) rides a Jambudvipa (the continent where humans live) golden palace, entering the deva pleasure garden. The garden is soft and comfortable. The sounds of various birds are harmonious and beautiful. After the deva enters, a bird named 'Deva Sound' (heavenly sound) arises. Devas are born from shared karma. Because of the deva's good karma, he speaks this verse: 'If someone can enjoy the good deeds of happiness, the karmic reward of that person will achieve extreme adornment. Since one has received the joy of heaven, if one does not indulge in recklessness, obtaining joy from the place of joy, one will surely reach nirvana (liberation). All joy is impermanent and will inevitably come to an end. Do not take this heavenly joy as your own pleasure. This heavenly joy is impermanent; when life ends, one will inevitably decline and fall. Having known this Dharma (law), constantly seek the path of nirvana. All dharmas (phenomena) will cease; the high will also fall. Union will inevitably have separation; all who have life will return to death.' It is also said: 'Such a bhikshu (monk), having observed heavenly joy with the wisdom gained from hearing the Dharma, speaks this verse: 'The five senses constantly crave pleasure, deceived by the objects of desire. Never has there been even a moment of hearing that is satisfying. In each and every realm, one sees deva maidens everywhere. All supreme realms are like blazing flames. Whether united or scattered, whether speaking or remembering, because of the deva maidens, fire arises and burns the devas. The nature of fire is that it exists through combination; if there is no combination, it will not arise. Whether combined or not combined, it always burns intensely. Because the causes and conditions do not combine, the fire is not so when far away. Without near or far, it constantly burns beings who are attached to love. Using the power of intentional thought as fuel, driven by wrong recollection, pouring in the oil of love, it burns foolish people.' Therefore, since it is known that suffering and happiness arise from the mind, these matters are not ultimate. One should cut off thoughts, and the firewood will be exhausted.'
愛油。止念風。息慾火。防制意地。恒順真如。圓滿菩提常樂妙果。故經偈云。若正善心者。常順法觀察。不為過所使。如日光除暗。又經云。寧作心師。不師於心。若師心。則隨六趣而不返。作心師。則冥一道而常歸。如庚桑子云。心平正。不為外所誘。曰清凈而能久則明。明而能久則虛。虛則道全而居之。所以阿差末經云。常正其心。不尚餘學。夫心常正直。本自玄虛。道全是心。心全是道。以不達故。隨思慮心。為外緣所拘。內結所亂。乃令志當歸一不尚餘學。虛明自現。返本之稱也。如是開示。可謂。把行人手。直至薩婆若海。保不孤然。若信受之人。可謂不動塵勞。頓成正覺。
問。識生於身。身依于識。諸根壞曰識遷離時。舍此故身別受余質。去來之識。相狀如何。斯旨難明。舉世皆惑。如寶處藏。莫有知者。
答。此理綿密。約教可知。顯識經云。佛告賢護。識之運轉遷滅往來。猶如風大。無色無形。不可顯現。而能發動萬物。示眾形狀。或搖振林木。摧折破裂出大音聲。或為冷為熱。觸眾生身。作苦作樂。風無手足面目形容。亦無黑白黃赤諸色。賢護。識界亦爾。無色無形。無光明顯現。以因緣故。顯示種種功用殊異。當知受覺法界。亦復如是。無色無形。以因緣故。顯發。功用。賢護
【現代漢語翻譯】 現代漢語譯本： 愛油（一種佛教術語，指對世間和出世間法的執著）。停止對念頭的追逐，平息妄念。防止和控制意念的生起。永遠順應真如（事物的本性）。圓滿菩提（覺悟）常樂妙果（永恒的快樂和奇妙的果報）。所以經文偈語說：『如果心懷正直善良，就應當時常順應佛法進行觀察。不被過失所驅使，就像陽光碟機散黑暗。』又有經文說：『寧可做心的老師，也不要被心所支配。如果被心所支配，就會隨著六道輪迴而無法返回。做心的老師，就能默默地歸於唯一的真道。』如同庚桑子所說：『心如果平靜正直，就不會被外物所誘惑。保持清凈並且能夠長久，就會變得明澈。明澈並且能夠長久，就會變得虛空。虛空，那麼道就完全具備並且安住其中。』所以阿差末經說：『常常端正自己的心，不要崇尚其他的學問。』心如果常常正直，本來就是玄妙虛空的。道完全在於心，心完全在於道。因為不明白這個道理，所以隨著思慮心，被外在的因緣所束縛，被內在的煩惱所擾亂。於是應當立志歸於一，不要崇尚其他的學問，虛空明澈自然顯現，這就是返回本源的稱謂。』這樣的開示，可以說是牽著修行人的手，直接到達薩婆若海（一切智慧之海），保證不會孤單。如果有人信受奉行，可以說是不用經歷塵世的勞苦，立刻成就正覺。
問：識（意識）產生於身（身體），身依靠于識。當諸根（感覺器官）壞滅，識遷離時，捨棄這個舊的身體，另外接受其他的物質。這去來之識的相狀是怎樣的呢？這個道理難以明白，世人都感到迷惑，就像寶藏埋藏起來，沒有人知道。
答：這個道理非常精微細密，可以通過教義來了解。《顯識經》說：佛告訴賢護（菩薩名）：『識的運轉、遷滅、往來，就像風大（四大之一）。沒有顏色，沒有形狀，無法顯現，卻能發動萬物，顯示各種形狀。有時搖動樹林，摧折破裂，發出巨大的聲音。有時帶來寒冷或炎熱，接觸眾生的身體，帶來痛苦或快樂。風沒有手足面目形容，也沒有黑白黃赤等顏色。賢護，識界也是這樣，沒有顏色，沒有形狀，沒有光明可以顯現。因為因緣的緣故，顯示種種功用和差異。應當知道受（感受）、覺（感覺）、法界（宇宙萬法）也是這樣，沒有顏色，沒有形狀，因為因緣的緣故，顯發功用。賢護。』
【English Translation】 English version: Aiyu (a Buddhist term referring to attachment to worldly and supramundane dharmas). Stop chasing after thoughts, and pacify delusive thoughts. Prevent and control the arising of intentions. Always accord with Suchness (the true nature of things). Perfect Bodhi (enlightenment) and the wonderful fruit of eternal bliss (everlasting joy and wondrous rewards). Therefore, the verse in the scripture says: 'If one has a righteous and virtuous mind, one should constantly observe in accordance with the Dharma. Not be driven by faults, just as sunlight dispels darkness.' Another scripture says: 'Rather be the teacher of the mind, than be governed by the mind. If governed by the mind, one will follow the six realms of reincarnation and be unable to return. Being the teacher of the mind, one can silently return to the one true path.' As Gengsangzi said: 'If the mind is calm and upright, it will not be tempted by external things. Maintaining purity and being able to endure for a long time, it will become clear. Being clear and being able to endure for a long time, it will become empty. Being empty, then the Dao is fully possessed and dwells within.' Therefore, the Achamojing says: 'Always correct your mind, do not value other learning.' If the mind is always upright, it is originally mysterious and empty. The Dao is entirely in the mind, and the mind is entirely in the Dao. Because one does not understand this principle, one follows the thinking mind, is bound by external conditions, and disturbed by internal afflictions. Therefore, one should aspire to return to the One, not value other learning, and emptiness and clarity will naturally appear, which is called returning to the origin.' Such teachings can be said to be taking the practitioner's hand and directly reaching the Sarvartha Sea (the sea of all wisdom), ensuring that one will not be alone. If someone believes and practices accordingly, it can be said that without experiencing the toil of the mundane world, one immediately attains perfect enlightenment.
Question: Consciousness (識, shì) arises from the body (身, shēn), and the body relies on consciousness. When the sense organs (諸根, zhū gēn) decay and consciousness departs, abandoning this old body and accepting another substance, what is the appearance of this consciousness that comes and goes? This principle is difficult to understand, and the world is confused, like a treasure buried and unknown.
Answer: This principle is very subtle and can be understood through the teachings. The Manifestation of Consciousness Sutra says: The Buddha told Sage Protector (賢護, Xián hù, a Bodhisattva's name): 'The movement, decay, and coming and going of consciousness are like the wind element (風大, fēng dà, one of the four great elements). It has no color, no shape, and cannot be manifested, yet it can activate all things and display various forms. Sometimes it shakes the forest, destroys and breaks things, and makes great sounds. Sometimes it brings cold or heat, touches the bodies of sentient beings, and brings suffering or joy. The wind has no hands, feet, face, or features, nor does it have colors such as black, white, yellow, or red. Sage Protector, the realm of consciousness is also like this, without color, without shape, without light that can be manifested. Because of conditions, it displays various functions and differences. It should be known that reception (受, shòu), sensation (覺, jué), and the Dharma realm (法界, fǎ jiè, the universe and all phenomena) are also like this, without color, without shape, and because of conditions, they manifest functions. Sage Protector.'
。眾生死。此受覺法界。識界。皆舍離身。識運受覺。法界。受余身者。譬如風大。吹眾妙華。華住於此。香流至遠。風體不取妙華之香。香體風體及與身根。俱無形色。而非風力。香不遠至。賢護。眾生身死。識持受覺法界。以至他生。因父母緣。而識托之。受覺法界能隨於識。亦復如是。如從華勝力。而鼻有嗅。從嗅勝力。而得香境。又如從風身勝力。得風色觸。因風勝力。香得至遠。如是從識有受。從受有覺。從覺有法。遂能了知善與不善。乃至識之遷身。如面之像。現之於鏡。如印之文。顯之於泥。譬如日出。光之所及。眾暗咸除。日沒光謝。暗便如故。暗無形質。非常無常。能得其處。識亦如是。無質無形。因受想顯。識在於身。如暗無體。視不可見。不可執持。如母懷子。不能自知是男是女。黑白黃色。根具不具。手足耳目。類與不類。飲食熱糲。其子便動。覺知苦痛。眾生來去。屈申視眴。語笑談說。檐運負重。作諸事業。識相具顯。而不能知所在。止於身中。不知其狀。賢護。識之自性。遍入諸處。不為諸處之所染污。六根六境。五煩惱陰。識遍止之不為其染。由此而顯識之事用。賢護。如木機關。系執一所。作種種業。或行走騰躍。或跳擲戲舞。于意云何。機關所作。是誰之力。賢護白佛言。智慧
【現代漢語翻譯】 現代漢語譯本：眾生死去，這個受覺法界（Vedanā-saṃjñā-dhātu，感受、知覺的界），識界（Vijñāna-dhātu，意識的界），都舍離身體。識的執行、感受、知覺、法界，受生於其他身體，譬如風大（Vāyu-dhātu，風的元素）吹動各種美妙的花朵，花朵停留在原地，香味卻飄流到遠方。風的本體不取花朵的香味，香味的本體、風的本體以及身體的根，都沒有形狀和顏色，但如果沒有風的力量，香味就不能遠播。賢護（Bhadrapāla，菩薩名），眾生死去，識持著感受、知覺、法界，以至於到其他生命，因為父母的因緣，而識寄託於此。感受、知覺、法界能夠跟隨於識，也是這樣。如同從花的殊勝力量，而鼻子能夠嗅到香味；從嗅覺的殊勝力量，而得到香味的境界。又如同從風身的殊勝力量，得到風的顏色和觸感，因為風的殊勝力量，香味才能到達遠方。如此，從識有感受，從感受有知覺，從知覺有法，於是能夠了知善與不善。乃至識的轉移身體，如同一張臉的影像，顯現在鏡子里；如同印章的文字，顯現在泥土上。譬如太陽出來，光芒所照到的地方，所有的黑暗都消失；太陽落下，光芒消失，黑暗便恢復原樣。黑暗沒有形狀和實質，不是常恒也不是無常恒，能夠佔據那個地方。識也是這樣，沒有實質沒有形狀，因為感受和知覺而顯現。識存在於身體里，如同黑暗沒有實體，看也看不見，無法執持。如同母親懷著孩子，不能自己知道是男孩還是女孩，是黑色白色黃色，根器是否健全，手足耳目是否完整，飲食是熱的還是粗糙的，孩子便會動，覺知到苦痛。眾生來來去去，屈伸、眨眼、說話、歡笑、談論、搬運、負重，做各種事業，識的相貌都顯現，卻不能知道它在哪裡，只是停留在身體中，不知道它的形狀。賢護，識的自性，遍入各個地方，不被各個地方所染污。六根（ṣaḍindriya，眼、耳、鼻、舌、身、意）、六境（ṣaḍviṣaya，色、聲、香、味、觸、法）、五煩惱陰（pañcakleśa-skandha，色、受、想、行、識五蘊帶來的煩惱），識遍佈其中卻不被它們染污。由此而顯現識的事用。賢護，如同木頭機關，繫縛執持在一個地方，做出各種各樣的動作，或者行走騰躍，或者跳躍嬉戲舞蹈。你認為怎麼樣？機關所做出的動作，是誰的力量？賢護對佛說，是智慧。 English version: When beings die, this realm of sensation and perception (Vedanā-saṃjñā-dhātu), the realm of consciousness (Vijñāna-dhātu), all depart from the body. The functioning of consciousness, sensation, perception, and the realm of phenomena, taking on another body, is like the great wind element (Vāyu-dhātu) blowing various exquisite flowers. The flowers remain in place, but the fragrance flows far away. The essence of the wind does not take the fragrance of the exquisite flowers. The essence of the fragrance, the essence of the wind, and the roots of the body all lack form and color, but without the power of the wind, the fragrance would not reach far. Bhadrapāla, when beings die, consciousness carries sensation, perception, and the realm of phenomena to another life, relying on the conditions of parents, and consciousness is entrusted there. Sensation, perception, and the realm of phenomena can follow consciousness in the same way. It is like the nose being able to smell fragrance due to the superior power of the flower; obtaining the realm of fragrance due to the superior power of smell. It is also like obtaining the color and touch of the wind due to the superior power of the wind's body; fragrance being able to reach far due to the superior power of the wind. Thus, from consciousness comes sensation, from sensation comes perception, from perception comes phenomena, and thus one is able to know good and not-good. Even the transfer of consciousness to another body is like the image of a face appearing in a mirror; like the writing of a seal appearing in mud. It is like when the sun rises, all darkness disappears where its light reaches; when the sun sets and the light fades, darkness returns as before. Darkness has no form or substance, it is neither constant nor impermanent, but it can occupy that place. Consciousness is also like this, without substance or form, manifested through sensation and perception. Consciousness resides in the body, like darkness without substance, invisible and unable to be grasped. It is like a mother carrying a child, unable to know whether it is a boy or a girl, whether it is black, white, or yellow, whether the faculties are complete, whether the limbs, ears, and eyes are similar or dissimilar, whether the food is hot or coarse, the child will move, aware of pain. Beings come and go, bending, stretching, blinking, speaking, laughing, talking, carrying, bearing burdens, doing various deeds, the appearances of consciousness are all manifested, but one cannot know where it is, it only remains in the body, without knowing its form. Bhadrapāla, the nature of consciousness pervades all places, but is not defiled by any place. The six sense organs (ṣaḍindriya), the six sense objects (ṣaḍviṣaya), the five aggregates of affliction (pañcakleśa-skandha), consciousness pervades them all but is not defiled by them. From this, the functions of consciousness are manifested. Bhadrapāla, it is like a wooden mechanism, tied and held in one place, performing various actions, either walking and leaping, or jumping, playing, and dancing. What do you think? Whose power is it that makes the mechanism perform these actions? Bhadrapāla said to the Buddha, 'It is wisdom.'
【English Translation】 English version: When beings die, this realm of sensation and perception (Vedanā-saṃjñā-dhātu), the realm of consciousness (Vijñāna-dhātu), all depart from the body. The functioning of consciousness, sensation, perception, and the realm of phenomena, taking on another body, is like the great wind element (Vāyu-dhātu) blowing various exquisite flowers. The flowers remain in place, but the fragrance flows far away. The essence of the wind does not take the fragrance of the exquisite flowers. The essence of the fragrance, the essence of the wind, and the roots of the body all lack form and color, but without the power of the wind, the fragrance would not reach far. Bhadrapāla, when beings die, consciousness carries sensation, perception, and the realm of phenomena to another life, relying on the conditions of parents, and consciousness is entrusted there. Sensation, perception, and the realm of phenomena can follow consciousness in the same way. It is like the nose being able to smell fragrance due to the superior power of the flower; obtaining the realm of fragrance due to the superior power of smell. It is also like obtaining the color and touch of the wind due to the superior power of the wind's body; fragrance being able to reach far due to the superior power of the wind. Thus, from consciousness comes sensation, from sensation comes perception, from perception comes phenomena, and thus one is able to know good and not-good. Even the transfer of consciousness to another body is like the image of a face appearing in a mirror; like the writing of a seal appearing in mud. It is like when the sun rises, all darkness disappears where its light reaches; when the sun sets and the light fades, darkness returns as before. Darkness has no form or substance, it is neither constant nor impermanent, but it can occupy that place. Consciousness is also like this, without substance or form, manifested through sensation and perception. Consciousness resides in the body, like darkness without substance, invisible and unable to be grasped. It is like a mother carrying a child, unable to know whether it is a boy or a girl, whether it is black, white, or yellow, whether the faculties are complete, whether the limbs, ears, and eyes are similar or dissimilar, whether the food is hot or coarse, the child will move, aware of pain. Beings come and go, bending, stretching, blinking, speaking, laughing, talking, carrying, bearing burdens, doing various deeds, the appearances of consciousness are all manifested, but one cannot know where it is, it only remains in the body, without knowing its form. Bhadrapāla, the nature of consciousness pervades all places, but is not defiled by any place. The six sense organs (ṣaḍindriya), the six sense objects (ṣaḍviṣaya), the five aggregates of affliction (pañcakleśa-skandha), consciousness pervades them all but is not defiled by them. From this, the functions of consciousness are manifested. Bhadrapāla, it is like a wooden mechanism, tied and held in one place, performing various actions, either walking and leaping, or jumping, playing, and dancing. What do you think? Whose power is it that makes the mechanism perform these actions? Bhadrapāla said to the Buddha, 'It is wisdom.'
狹淺。非所能了。佛告賢護。當知皆是作業之力。作業無形但智運耳。如是身之機關。以識之力。作諸事業。仙通乾闥婆。龍神。人。天。阿修羅等。種種趣。業咸悉依之。識能生身。如工作機關。識無形質。普持法界。智力具足。乃至能知宿命之事。故知識性是一無住無形。但隨智而彰。逐念而轉。此陰才滅。彼陰便生。如印文現之於泥。似面像臨之於鏡。至於入胎處卵。托質現生。來去無蹤。隱顯非礙。猶珠吐照。類日傳光。火出木中。種生地上。其體是一用出千差。此一識門。亦復如是。因念力。分十二類種之差殊。隨業果。變無量生死之形質。又大乘同性經云。毗毗沙那楞伽王言。世尊。眾生神識。為當幾大。為作何色。佛言。楞伽王。眾生神識無邊大。無色無相不可見。無礙無形無定處。不可說。毗毗沙那白世尊。識相如此無有邊大。無色無相不可見。無礙無形無定處。不可說者。豈非斷絕。佛言。楞伽王。吾今問汝。隨汝意答。當爲汝說。楞伽王。譬如大王在宮殿中。或高樓上。婇女圍繞安樂坐時。著種種衣。及諸瓔珞。時大園林。阿輸歌樹。種種雜華莊嚴精麗。其園在處。有細軟風。或大駛風。吹彼園林。阿輸歌樹。眾華香氣。至王所者。王聞之不。毗毗沙那白言。世尊。我聞此香。佛言。楞伽王。汝
【現代漢語翻譯】 現代漢語譯本 （這些問題）太狹隘淺薄了，不是（你們）所能理解的。佛陀告訴賢護（賢劫十六正士之一）：『應當知道這一切都是業力的作用。業力沒有形狀，但依靠智慧來運作。就像身體的各個器官，依靠意識的力量，做出各種事業。仙人、乾闥婆（Gandharva，天神之一，負責音樂）、龍神、人、天人、阿修羅（Asura，一種好戰的神）等等，各種生命形態，都完全依賴於業力。意識能夠產生身體，就像工匠操作機器一樣。意識沒有形狀和實質，卻普遍地維持著法界。智慧的力量具足，甚至能夠知道過去世的事情。所以，意識的性質是唯一的，沒有固定的住所，沒有形狀，只是隨著智慧而顯現，隨著念頭而轉變。這個陰（蘊，五蘊之一）才滅，那個陰就立刻產生，就像印章的紋路顯現在泥土上，像面容的影像映照在鏡子里。至於入胎、處卵，依託物質而顯現生命，來去沒有軌跡，隱藏和顯現都沒有障礙，就像寶珠吐放光芒，像太陽傳遞光明，火從木頭中產生，種子在地上生長一樣。它的本體是唯一的，但作用卻千差萬別。這一個識（意識）的法門，也是如此。因爲念力的作用，分為十二類不同的種子。隨著業力的果報，變化出無量生死輪迴的形體。』 又《大乘同性經》中說，毗毗沙那楞伽王（Vibhisana，羅剎王，一說為毗濕奴化身）說：『世尊，眾生的神識，到底有多大？是什麼顏色？』佛陀說：『楞伽王，眾生的神識無邊無際，沒有顏色，沒有形狀，不可見，沒有障礙，沒有形體，沒有固定的處所，不可說。』毗毗沙那（Vibhisana）問世尊：『識的相狀如此，沒有邊際，沒有顏色，沒有形狀，不可見，沒有障礙，沒有形體，沒有固定的處所，不可說，難道不是斷滅了嗎？』佛陀說：『楞伽王，我現在問你，你隨意回答，我再為你解說。楞伽王，譬如大王在宮殿中，或者高樓上，被眾多美女圍繞，安樂地坐著，穿著各種各樣的衣服，以及各種瓔珞。當時大園林里，阿輸歌樹（Asoka，無憂樹），用各種各樣的雜花裝飾得非常精美。這個園林所在的地方，有細微的軟風，或者強勁的風，吹拂著園林里的阿輸歌樹，各種花朵的香氣，吹到大王所在的地方，大王能聞到嗎？』毗毗沙那（Vibhisana）回答說：『世尊，我能聞到這種香氣。』佛陀說：『楞伽王，你
【English Translation】 English version These (questions) are too narrow and shallow, not something (you) can understand. The Buddha told Sage Protector (one of the sixteen virtuous men of the Bhadrakalpa): 'You should know that all of this is the power of karma. Karma has no form, but it operates through wisdom. It's like the various organs of the body, using the power of consciousness, to perform various actions. Immortals, Gandharvas (a type of celestial being, responsible for music), dragon gods, humans, gods, Asuras (a warlike type of deity), and so on, all kinds of life forms, completely depend on karma. Consciousness can generate the body, just like a craftsman operating a machine. Consciousness has no shape or substance, yet it universally sustains the Dharma realm. The power of wisdom is complete, even able to know past lives. Therefore, the nature of consciousness is unique, without a fixed abode, without form, but manifests according to wisdom, and transforms according to thoughts. As soon as this skandha (aggregate, one of the five skandhas) ceases, that skandha immediately arises, just like the pattern of a seal appearing in the mud, like the image of a face reflected in a mirror. As for entering the womb, being born from an egg, relying on matter to manifest life, coming and going without a trace, hiding and appearing without obstruction, just like a pearl emitting light, like the sun transmitting light, fire coming out of wood, a seed growing on the ground. Its essence is one, but its functions are myriad. This one gate of consciousness is also like this. Because of the power of thought, it is divided into twelve different kinds of seeds. According to the retribution of karma, it transforms into countless forms of birth and death.' Furthermore, in the Great Vehicle Homogeneity Sutra, Vibhisana, the Lanka King (Vibhisana, a Rakshasa king, said to be an incarnation of Vishnu), said: 'World Honored One, how large is the consciousness of sentient beings? What color is it?' The Buddha said: 'Lanka King, the consciousness of sentient beings is boundless, without color, without form, invisible, without obstruction, without shape, without a fixed place, and cannot be described.' Vibhisana asked the World Honored One: 'If the characteristics of consciousness are like this, without boundaries, without color, without form, invisible, without obstruction, without shape, without a fixed place, and cannot be described, isn't it annihilation?' The Buddha said: 'Lanka King, I will now ask you, answer as you please, and I will explain it to you. Lanka King, for example, a great king is in a palace, or on a high tower, surrounded by many beautiful women, sitting in comfort, wearing all kinds of clothes and various ornaments. At that time, in a large garden, Asoka trees (Asoka, Saraca asoca), are decorated with all kinds of miscellaneous flowers, very exquisite. In the place where this garden is located, there is a subtle soft wind, or a strong wind, blowing the Asoka trees in the garden, and the fragrance of various flowers, blowing to the place where the great king is, can the great king smell it?' Vibhisana replied: 'World Honored One, I can smell this fragrance.' The Buddha said: 'Lanka King, you
聞此香。分別知不。王言。世尊。我能得知。佛言。楞伽王。此華香氣。王言知者。見大小耶。定作何色。楞伽王言。不也。世尊。何以故。此香氣相。無色無現無礙無相。無定處。不可說。是故不見大小形色。佛言。楞伽王。于意云何。若不見彼香氣大小。非斷絕相耶。毗毗沙那言。不也。世尊。何以故。若此眾香是斷相者。無人得聞。佛言。如是如是。楞伽王。識相亦爾。應如是見。楞伽王。若識斷相。則無生死而可得知。如是楞伽王。識相清凈。唯是無明貪愛習氣業等。諸客煩惱之所覆障。楞伽王。譬如清凈虛空之界。唯有四種客塵污染。何等為四。所謂煙雲塵霧。楞伽王。識相如是。本清凈故。無邊不可捉。無有色染。唯是諸客煩惱之所覆染。所以者何。楞伽王。若正觀時。不得眾生。無我。無眾生。無壽命。無畜養。無人。無眾數。無知者。無見者。無覺者。無受者。無聽者。乃至無色受想行識等。內外之境色。因識分別。故名唯識。
只如夢中無境唯識。云何夢中識見種種。
答。顯識經云。佛言。賢護。色有二種。一內。二外。內謂眼識。眼則為外。乃至身識為內。身則為外。賢護。如生盲人。夢見美色。手足面目。形容姝麗。便於夢中。生大愛悅。及睡覺已。冥無所見。乃至此生盲人。
【現代漢語翻譯】 現代漢語譯本 聞到這種香氣，你能分辨出來嗎？國王回答：『世尊，我能分辨出來。』佛說：『楞伽王（Lankavatara，指楞伽城的國王），你所說的知道這種花香，是看到了它的大小嗎？確定它是什麼顏色嗎？』楞伽王回答：『不是的，世尊。』『為什麼呢？』『因為這種香氣的相狀，沒有顏色，沒有顯現，沒有阻礙，沒有形狀，沒有固定的處所，不可言說。所以看不到它的大小和形狀顏色。』佛說：『楞伽王，你認為怎麼樣？如果看不到那香氣的大小，難道是斷滅的相嗎？』毗毗沙那（Vibhisana，羅剎王，十車王之子）回答：『不是的，世尊。』『為什麼呢？』『如果這些眾香是斷滅的相，就沒有人能聞到。』佛說：『是這樣的，是這樣的，楞伽王。識相也是這樣，應該這樣看待。楞伽王，如果識是斷滅的相，那就沒有生死可以得知了。』就像這樣，楞伽王，識相是清凈的，只是被無明、貪愛、習氣、業等各種客塵煩惱所覆蓋和障礙。楞伽王，譬如清凈的虛空，只有四種客塵污染。哪四種呢？就是煙、云、塵、霧。楞伽王，識相也是這樣，本來是清凈的，無邊無際不可捉摸，沒有顏色的污染，只是被各種客塵煩惱所覆蓋和污染。』為什麼這樣說呢？楞伽王，如果正確地觀察，就找不到眾生，沒有我，沒有眾生，沒有壽命，沒有畜養，沒有人，沒有眾數，沒有知者，沒有見者，沒有覺者，沒有受者，沒有聽者，乃至沒有色、受、想、行、識等。內外之境的色，因為識的分別，所以稱為唯識。 就像夢中沒有外境只有識，為什麼夢中識能見到種種事物呢？ 回答：顯識經中說，佛說：『賢護（賢護菩薩），色有兩種，一是內，二是外。內指的是眼識，眼則是外。乃至身識是內，身則是外。賢護，比如一個天生的盲人，夢見美麗的顏色，手足面目，容貌美麗，於是在夢中，生起很大的愛悅。等到醒來之後，什麼也看不見。』乃至這個天生的盲人。
【English Translation】 English version Having smelled this fragrance, can you distinguish it? The king replied, 'World Honored One, I can distinguish it.' The Buddha said, 'Lankavatara (Lankavatara, referring to the king of Lanka city), when you say you know this flower's fragrance, do you see its size? Are you certain of its color?' The King Lankavatara replied, 'No, World Honored One.' 'Why is that?' 'Because the characteristic of this fragrance has no color, no appearance, no obstruction, no form, no fixed place, and cannot be spoken of. Therefore, its size and shape cannot be seen.' The Buddha said, 'Lankavatara, what do you think? If you cannot see the size of that fragrance, is it a sign of annihilation?' Vibhisana (Vibhisana, a Rakshasa king, son of King Dasaratha) replied, 'No, World Honored One.' 'Why is that?' 'If these various fragrances were a sign of annihilation, no one would be able to smell them.' The Buddha said, 'That is so, that is so, Lankavatara. The characteristic of consciousness is also like that; it should be seen in that way. Lankavatara, if consciousness were a sign of annihilation, then there would be no birth and death to be known.' Like this, Lankavatara, the characteristic of consciousness is pure, but it is covered and obstructed by various defilements of the guest afflictions such as ignorance, craving, habitual tendencies, and karma. Lankavatara, it is like the realm of pure space, which is only polluted by four kinds of guest dust. What are the four? They are smoke, clouds, dust, and fog. Lankavatara, the characteristic of consciousness is like that; it is originally pure, boundless, and cannot be grasped, and has no color pollution, but it is covered and polluted by various guest afflictions.' Why is this said? Lankavatara, if one observes correctly, one cannot find sentient beings, there is no self, no sentient beings, no lifespan, no nurturing, no person, no multitude, no knower, no seer, no perceiver, no receiver, no listener, and even no form, sensation, perception, volition, or consciousness. The form of internal and external realms is distinguished by consciousness, therefore it is called 'Consciousness-Only'. Just as in a dream there are no external objects, only consciousness, why can consciousness see various things in a dream? Answer: The Sutra on the Manifestation of Consciousness says, the Buddha said, 'Worthy Protector (Worthy Protector Bodhisattva), there are two kinds of form, one internal and one external. Internal refers to eye-consciousness, and the eye is external. Even body-consciousness is internal, and the body is external. Worthy Protector, for example, a person born blind dreams of beautiful colors, hands, feet, face, and beautiful appearance, and in the dream, great love and joy arise. When he wakes up, he sees nothing.' Even this person born blind.
未曾見物。云何夢中而能見色。賢護白佛言。唯愿開示。佛告賢護。夢見見者。名內眼所。是慧分別。非肉眼見。其肉眼所。以念力故。盲者夢中須臾而現。復以念力。覺而憶之。識之內色。亦復如是。故於所見唯識。聞嗅嘗觸亦然。見有境界。但是念慧分別。若離念慧分別。決定無有前塵毫末之相。
問。識性無形。至極微細。云何能任持大身。又持小質。
答。識性微妙。不可思議。以隨業故。則妍丑俄分。以無形故。則小大咸等。顯識經云。佛言。大藥。如風大無質無形。止於幽谷。或竅隙中。其出暴猛。或摧倒須彌。碎為塵粉。風大微妙。無質無形。識亦如是。妙無形色。大身小身。咸悉能持。或受蚊身。或受象身。乃至如尼瞿陀子。極微細種子。生樹婆娑廣大。枝條百千。于意云何。其子與樹。大小類不。大藥言。世尊。其子與樹。大小相懸。如藕絲孔。比虛空界。如是大藥。樹于子中求不可得。若不因子。樹則不生。微細尼瞿陀子。能生大樹。微細之識。能生大身。識中求身。身不可得。若際于識。身則無有。又毗耶娑問經云。佛言。複次大仙。此識微細。無色無質。非是可見。識。非有色。非青等色。色中無根。識。若離根。則無境界。若人心中驚動怖畏。若疑思量。如是一切。皆是識力
【現代漢語翻譯】 現代漢語譯本 未曾見過實物，為何在夢中能夠見到顏色？賢護菩薩請示佛陀說：『唯愿佛陀開示。』佛陀告訴賢護菩薩：『夢中所見，是名為內眼所見，是智慧的分別，不是肉眼所見。因爲念力的緣故，盲人在夢中也能暫時顯現看見。又因爲念力的緣故，醒來后能夠回憶起夢中所見。識之內的色，也是如此。所以在所見的事物中，只有識。聞、嗅、嘗、觸也是一樣。所見到的境界，都只是念和智慧的分別。如果離開念和智慧的分別，就絕對沒有前塵微小的相狀。』
問：識的性質沒有形狀，極其微細，為何能夠任持巨大的身體，又能任持微小的形體？
答：識的性質微妙，不可思議。因為它隨順業力，所以有美醜的區分。因為它沒有形狀，所以對於大小都是一樣的。顯識經中說，佛說：『大藥，比如風大，沒有質礙沒有形狀，停留在幽深的山谷，或者縫隙之中。它出來的時候暴烈迅猛，能夠摧毀須彌山，將其粉碎成塵土。風大微妙，沒有質礙沒有形狀，識也是如此。微妙而沒有形色，無論巨大的身體還是微小的身體，都能夠承載。或者承受蚊子的身體，或者承受大象的身體，乃至像尼瞿陀（榕樹）的種子，極其微細的種子，能夠生長出婆娑廣大，枝條成百上千的樹。你認為怎麼樣？這種子和樹，大小相似嗎？』大藥回答說：『世尊，這種子和樹，大小相差懸殊，就像藕絲的孔，比虛空還要小。』佛說：『像這樣，大藥，在種子中尋求樹是找不到的。如果沒有種子，樹就不會生長。微細的尼瞿陀種子，能夠生長出大樹。微細的識，能夠生長出巨大的身體。在識中尋求身體，身體是找不到的。如果接觸到識，身體就沒有了。』又有毗耶娑問經中說，佛說：『再次，大仙，這識微細，沒有顏色沒有質礙，不是可以看見的。識，不是有顏色，不是青色等等。識中沒有根。識如果離開根，就沒有境界。如果人心中驚動、怖畏，或者疑惑思量，像這樣的一切，都是識的力量。』
【English Translation】 English version Having never seen an object, how can one see colors in a dream? The Bodhisattva Sthiramati (Steadfast Wisdom) said to the Buddha, 'I wish you would explain this.' The Buddha told Sthiramati, 'What is seen in a dream is seen by what is called the inner eye. It is the discrimination of wisdom, not seen by the physical eye. Because of the power of thought, a blind person can temporarily see in a dream. And because of the power of thought, they can remember it upon awakening. The internal colors of consciousness are also like this. Therefore, in what is seen, there is only consciousness. Hearing, smelling, tasting, and touching are the same. The realms that are seen are only the discriminations of thought and wisdom. If one is apart from the discriminations of thought and wisdom, there will definitely be no trace of the slightest aspect of the past dusts.'
Question: The nature of consciousness is formless and extremely subtle. How can it support a large body, and also support a small form?
Answer: The nature of consciousness is subtle and inconceivable. Because it follows karma, there is a distinction between beauty and ugliness. Because it is formless, it is the same for both small and large. The Sutra on the Manifestation of Consciousness says, the Buddha said: 'Great Medicine, like the great element of wind, has no substance and no form. It dwells in secluded valleys or in crevices. When it emerges, it is violent and swift, able to destroy Mount Sumeru, crushing it into dust. The great element of wind is subtle, without substance and without form. Consciousness is also like this. It is subtle and without form or color, and can support both large and small bodies. It can take the form of a mosquito or the form of an elephant, even like the seed of a Nyagrodha (banyan) tree, an extremely tiny seed, which can grow into a vast and expansive tree with hundreds and thousands of branches. What do you think? Are the seed and the tree similar in size?' Great Medicine replied, 'World Honored One, the difference in size between the seed and the tree is vast, like the hole of a lotus root thread compared to the realm of empty space.' The Buddha said, 'Like this, Great Medicine, one cannot find the tree in the seed. If there were no seed, the tree would not grow. A tiny Nyagrodha seed can grow into a large tree. Subtle consciousness can give rise to a large body. Seeking the body in consciousness, the body cannot be found. If one touches consciousness, the body does not exist.' Furthermore, the Vyasa Pariprccha Sutra says, the Buddha said: 'Again, Great Immortal, this consciousness is subtle, without color and without substance, and cannot be seen. Consciousness is not colored, not blue, etc. There is no root in consciousness. If consciousness is separated from the root, there is no realm. If a person's heart is startled, frightened, or if they doubt or contemplate, all of this is the power of consciousness.'
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問。六趣升沉皆唯是識。初生善惡之趣。其相如何。
答。隨福所資。果報不等。勝福資識則境大。劣福資識則相微。顯識經云。大藥復白佛言。世尊。眾生捨身。云何生諸天中。乃至云何生於地獄等中。佛言。大藥。眾生臨終之時。福業資者。棄本之視。得天妙視。以天妙視。見六慾天。爰及六趣。見身搖動。見天宮殿。及歡喜園雜華園等。乃至如睡不睡。安隱舍壽。將舍壽時。天父天母同止一坐。天母手中。自然華出。天母見華。顧謂天父。甚為福吉。希奇勝果。天今當知。慶子之歡。時將不久。天母遂以兩手搖弄其華。弄華之時。命便終盡。無相之識。棄捨諸根。持諸境業。棄捨諸界。持諸界事。遷變果報。猶如乘馬。棄一乘一。如日愛引光。如木生火。又如月影現澄清水。識資善業。遷變天報。如脈風移。速托華內。天父天母。同坐視之。甘露欲風。吹華七日。寶珰嚴身。耀動炫煥。天童朗潔。現天母手。大藥白佛言。世尊。無形之識。云何假因緣力。而生。有形。云何。有形。止因緣內。佛言。大藥。如木和合。相觸生火。此火。木中不可得。若除于木亦不得。火。因緣和合而生。因緣不具。火即不生。木等之中。尋火色相。覺不可見。然咸見火從木出。如是大藥。識假父母因緣和合。生
【現代漢語翻譯】 現代漢語譯本： 問：六道眾生的上升和沉淪都只是因為『識』（vijñāna，了別作用）。那麼，最初產生善趣或惡趣時，它們的狀態是怎樣的呢？ 答：根據福報的多少，所得到的果報也不同。殊勝的福報所資助的『識』，所顯現的境界就廣大；微弱的福報所資助的『識』，所顯現的景象就細微。《顯識經》中說，大藥菩薩再次問佛說：『世尊，眾生捨棄身體后，是如何生到諸天之中，乃至是如何墮入地獄之中的呢？』 佛說：『大藥，眾生臨終的時候，如果被福業所資助，就會捨棄原本的視力，獲得天界的妙視。憑藉天界的妙視，能夠看到六慾天，乃至六道輪迴的景象，看到自身搖動，看到天宮殿宇，以及歡喜園、雜華園等。乃至像似睡非睡一樣，安穩地捨棄壽命。將要捨棄壽命時，天父天母一同坐在一起，天母手中，自然生出蓮花。天母看到蓮花，回頭告訴天父，這是非常吉祥、稀有殊勝的果報。天父現在應當知道，慶賀孩子降生的喜悅將不久到來。』 『這時天母用雙手搖動蓮花。搖動蓮花的時候，命便終結了。沒有形相的『識』，捨棄諸根，執持諸境的業力，捨棄諸界，執持諸界的事物，遷變果報，就像騎馬一樣，捨棄一匹又換一匹。又像太陽的光芒吸引光線，像木頭生出火焰，又像月亮的影子顯現在澄清水中。『識』被善業所資助，遷變而得到天界的果報，像脈搏隨風移動一樣迅速，寄託在蓮花之中。天父天母一同坐著觀看。甘露般的慾望之風，吹拂蓮花七日，寶貴的耳珰裝飾身體，閃耀炫目。天童純潔明亮，顯現在天母的手中。 大藥菩薩問佛說：『世尊，沒有形體的『識』，是如何憑藉因緣的力量而產生有形體的呢？又如何讓有形體的事物停留在因緣之中呢？』 佛說：『大藥，就像木頭和合，相互摩擦而生出火焰。這火焰，在木頭中無法找到，如果離開了木頭也無法得到。火焰，是因緣和合而產生的，因緣不具足，火焰就無法產生。在木頭等事物中，尋找火焰的顏色和形狀，感覺無法看見。然而都看見火焰從木頭中產生。像這樣，大藥，『識』憑藉父母的因緣和合而產生。
English version: Question: The rising and sinking of beings in the six realms are all due to 'consciousness' (vijñāna, the function of discernment). So, when a good or bad realm is first entered, what is its state like? Answer: According to the amount of merit, the resulting karmic rewards are different. The 'consciousness' supported by superior merit manifests a vast realm; the 'consciousness' supported by inferior merit manifests a subtle appearance. The 'Manifestation of Consciousness Sutra' says, 'The Bodhisattva Great Medicine asked the Buddha again, saying: 'World Honored One, when beings abandon their bodies, how are they born into the heavens, and how do they fall into hells?'' The Buddha said: 'Great Medicine, when beings are about to die, if they are supported by meritorious karma, they will abandon their original vision and obtain the wonderful vision of the heavens. With the wonderful vision of the heavens, they can see the six desire heavens, and even the six realms of reincarnation, see their own bodies moving, see the heavenly palaces, as well as the Gardens of Delight, Gardens of Mixed Flowers, and so on. They are even like being neither asleep nor awake, peacefully relinquishing their lifespan. When about to relinquish their lifespan, the heavenly father and heavenly mother sit together, and a lotus flower naturally emerges from the heavenly mother's hand. The heavenly mother sees the lotus flower and tells the heavenly father, 'This is a very auspicious, rare, and supreme karmic reward. The heavenly father should now know that the joy of celebrating the birth of a child will soon arrive.' 'At this time, the heavenly mother shakes the lotus flower with both hands. When shaking the lotus flower, the life ends. The formless 'consciousness' abandons the sense organs, grasps the karmic forces of the realms, abandons the realms, grasps the affairs of the realms, and transforms the karmic rewards, just like riding a horse, abandoning one and changing to another. It is also like the sun's rays attracting light, like wood producing fire, and like the moon's reflection appearing in clear water. The 'consciousness' is supported by good karma, transforming and obtaining the karmic reward of the heavens, as swift as the movement of a pulse with the wind, relying on the lotus flower. The heavenly father and heavenly mother sit together and watch. The nectar-like wind of desire blows on the lotus flower for seven days, precious earrings adorn the body, shining and dazzling. The heavenly child is pure and bright, appearing in the heavenly mother's hand.' The Bodhisattva Great Medicine asked the Buddha, 'World Honored One, how does the formless 'consciousness' produce form by relying on the power of conditions? And how do you make form stay within conditions?' The Buddha said, 'Great Medicine, it is like wood combining and rubbing against each other to produce fire. This fire cannot be found in the wood, and it cannot be obtained if separated from the wood. Fire is produced by the combination of conditions, and if the conditions are not complete, fire cannot be produced. Searching for the color and shape of fire in wood and other things, it feels invisible. However, everyone sees fire coming out of wood. In this way, Great Medicine, 'consciousness' is produced by relying on the combined conditions of parents.'
【English Translation】 Question: The rising and sinking of beings in the six realms are all due to 'consciousness' (vijñāna, the function of discernment). So, when a good or bad realm is first entered, what is its state like? Answer: According to the amount of merit, the resulting karmic rewards are different. The 'consciousness' supported by superior merit manifests a vast realm; the 'consciousness' supported by inferior merit manifests a subtle appearance. The 'Manifestation of Consciousness Sutra' says, 'The Bodhisattva Great Medicine asked the Buddha again, saying: 'World Honored One, when beings abandon their bodies, how are they born into the heavens, and how do they fall into hells?'' The Buddha said: 'Great Medicine, when beings are about to die, if they are supported by meritorious karma, they will abandon their original vision and obtain the wonderful vision of the heavens. With the wonderful vision of the heavens, they can see the six desire heavens, and even the six realms of reincarnation, see their own bodies moving, see the heavenly palaces, as well as the Gardens of Delight, Gardens of Mixed Flowers, and so on. They are even like being neither asleep nor awake, peacefully relinquishing their lifespan. When about to relinquish their lifespan, the heavenly father and heavenly mother sit together, and a lotus flower naturally emerges from the heavenly mother's hand. The heavenly mother sees the lotus flower and tells the heavenly father, 'This is a very auspicious, rare, and supreme karmic reward. The heavenly father should now know that the joy of celebrating the birth of a child will soon arrive.' 'At this time, the heavenly mother shakes the lotus flower with both hands. When shaking the lotus flower, the life ends. The formless 'consciousness' abandons the sense organs, grasps the karmic forces of the realms, abandons the realms, grasps the affairs of the realms, and transforms the karmic rewards, just like riding a horse, abandoning one and changing to another. It is also like the sun's rays attracting light, like wood producing fire, and like the moon's reflection appearing in clear water. The 'consciousness' is supported by good karma, transforming and obtaining the karmic reward of the heavens, as swift as the movement of a pulse with the wind, relying on the lotus flower. The heavenly father and heavenly mother sit together and watch. The nectar-like wind of desire blows on the lotus flower for seven days, precious earrings adorn the body, shining and dazzling. The heavenly child is pure and bright, appearing in the heavenly mother's hand.' The Bodhisattva Great Medicine asked the Buddha, 'World Honored One, how does the formless 'consciousness' produce form by relying on the power of conditions? And how do you make form stay within conditions?' The Buddha said, 'Great Medicine, it is like wood combining and rubbing against each other to produce fire. This fire cannot be found in the wood, and it cannot be obtained if separated from the wood. Fire is produced by the combination of conditions, and if the conditions are not complete, fire cannot be produced. Searching for the color and shape of fire in wood and other things, it feels invisible. However, everyone sees fire coming out of wood. In this way, Great Medicine, 'consciousness' is produced by relying on the combined conditions of parents.'
有形身。有形身中求識不得。離有形身。亦無有識。大藥。如火未出。火相不現。亦無暖觸。諸相皆無。如是大藥。若未有身。識受想行皆悉不現。大藥。如見日輪光明照曜。而諸凡夫不見日體。是黑是白。黃白黃赤。皆不能知。但以照熱光明。出沒環運。諸作用事。而知有日。識亦如是。以諸作用。而知有識。大藥白佛言。云何為識作用。佛言。大藥。受覺想行。思憂苦惱。此為識之作用。復有善不善業。熏習為種。作用顯識。大藥白佛言。云何識離於身。便速受身。識舍故身。新身未受。當爾之時。識作何相。佛言。大藥。如有丈夫。長臂勇健。著堅甲冑。馬疾如風。乘以入陣。干戈既交。心亂墜馬。武藝勁捷。還即跳上。識棄于身。速即受身。亦復如是。又如怯人。見敵怖懼。乘馬退走。識資善業。見天父母同座而坐。速託生彼。亦復如是。大藥。如汝所問。識棄故身。新身未受。當爾之時。識作何相。大藥。譬如人影現於水中。無質可取。手足面目。及諸形狀。與人不異。體質事業。影中皆無。無冷無熱。及與諸觸。亦無疲乏。肉段諸。大無言音聲。苦樂之聲。識棄故身新身未受相。亦復如是。大藥。是資善果生諸天者。大藥白佛言。云何識生地獄。佛言。大藥。行惡業者。入于地獄。汝當諦聽。大藥。此中
【現代漢語翻譯】 現代漢語譯本 有形之身。在有形之身中尋求意識是找不到的。離開有形之身，也就不存在意識。大藥（菩薩名）。比如火還沒有顯現出來時，火焰的形態不會顯現，也不會有溫暖的觸感。各種表象都沒有。就像這樣，大藥，如果沒有身體，意識、感受、想法、行為都不會顯現。大藥，就像看到太陽的光輝照耀，而凡夫俗子卻看不到太陽的本體，無法知道它是黑是白，是黃白還是黃赤。只是通過光照、熱度、光明、出現和消失、環繞執行等作用，才知道有太陽的存在。意識也是如此，通過各種作用，才知道有意識的存在。 大藥菩薩問佛說：『什麼是意識的作用？』佛說：『大藥，感受、覺知、想法、行為、思考、憂愁、痛苦、煩惱，這些就是意識的作用。』還有善與不善的業力，熏習成為種子，作用顯現為意識。大藥菩薩問佛說：『意識如何離開身體，便迅速地接受新的身體？意識捨棄舊的身體，新的身體尚未接受時，那個時候，意識呈現什麼狀態？』 佛說：『大藥，比如有一個人，手臂長而勇猛健壯，穿著堅固的鎧甲，騎著快如疾風的馬，衝入戰場。當刀槍交戰時，心神慌亂而從馬上墜落，憑藉高超的武藝，立刻又跳上馬背。意識捨棄身體，迅速地接受新的身體，也是這樣。又比如膽怯的人，看到敵人感到害怕，騎著馬逃跑。意識憑藉著善業的資助，看到天上的父母同座而坐，迅速地投生到那裡，也是這樣。』 『大藥，就像你所問的，意識捨棄舊的身體，新的身體尚未接受時，那個時候，意識呈現什麼狀態？大藥，譬如人的影子顯現在水中，沒有實質可以抓取，手、腳、面目以及各種形狀，與人沒有區別。但是，實體、物質和作用，在影子中都沒有。沒有冷熱，以及各種觸感，也沒有疲憊。肉體、段落，以及大的沒有言語音聲，苦樂的聲音。意識捨棄舊的身體，新的身體尚未接受時的狀態，也是這樣。大藥，這是憑藉善果而生到天上的情況。』大藥菩薩問佛說：『意識如何生到地獄？』佛說：『大藥，造作惡業的人，就會進入地獄。你應該仔細聽。大藥，這裡面……』
【English Translation】 English version A body with form. Seeking consciousness within a body with form is unattainable. Apart from a body with form, there is also no consciousness. Great Medicine (Bodhisattva's name). For example, when fire has not yet emerged, the appearance of fire is not visible, nor is there any warm sensation. All appearances are absent. Like this, Great Medicine, if there is no body, consciousness, sensation, thought, and volition will not appear. Great Medicine, it is like seeing the radiance of the sun, yet ordinary people do not see the sun's body, unable to know if it is black or white, yellowish-white or yellowish-red. They only know there is a sun through its illumination, heat, light, appearance and disappearance, circular motion, and other functions. Consciousness is also like this; it is known through its various functions. Great Medicine Bodhisattva asked the Buddha, 'What are the functions of consciousness?' The Buddha said, 'Great Medicine, sensation, perception, thought, volition, thinking, worry, suffering, and affliction—these are the functions of consciousness.' Furthermore, there are good and bad karmic actions, which, through habitual influence, become seeds, manifesting as consciousness. Great Medicine Bodhisattva asked the Buddha, 'How does consciousness, upon leaving the body, quickly receive a new body? When consciousness abandons the old body and a new body has not yet been received, what form does consciousness take at that time?' The Buddha said, 'Great Medicine, it is like a man with long arms, brave and strong, wearing sturdy armor, riding a horse as swift as the wind, charging into battle. When weapons clash, his mind becomes confused and he falls from the horse, but with his superb martial skills, he immediately jumps back on. Consciousness abandoning the body and quickly receiving a new body is also like this. Or, it is like a timid person, seeing the enemy and becoming frightened, fleeing on horseback. Consciousness, aided by the merit of good deeds, sees its heavenly parents sitting together and is quickly reborn there; it is also like this.' 'Great Medicine, as you asked, when consciousness abandons the old body and a new body has not yet been received, what form does consciousness take at that time? Great Medicine, it is like a person's shadow appearing in water, without substance to grasp, with hands, feet, face, and various shapes that are no different from the person. However, substance, matter, and functions are all absent in the shadow. There is no cold or heat, nor any sensation, nor any fatigue. The flesh, segments, and the great lack speech and sound, the sounds of joy and sorrow. The state of consciousness abandoning the old body and not yet receiving a new body is also like this. Great Medicine, this is the situation of being born in the heavens through the merit of good deeds.' Great Medicine Bodhisattva asked the Buddha, 'How does consciousness go to hell?' The Buddha said, 'Great Medicine, those who commit evil deeds will enter hell. You should listen carefully. Great Medicine, in this...'
眾生。積不善根。命終之時。作如是念。我今此身死。棄捨父母親知所愛。甚大憂苦。見諸地獄。及見己身應合入者。見足在上。頭倒向下。又見一處地血純。見此血已。心有味著。緣味著心。便生地獄。腐敗惡水臭穢因力。識托其中。譬如糞穢臭處臭酪臭酒諸臭因有蟲生其中。入地獄者。托臭物生。亦復如是。般若燈論云。言從死有。相續至生有時。如授經。如傳燈。如行印。如映象現。如空聲響。如水中日月影。如種子生芽。如人見酸口中生涎。如是后陰相續起時。無有中陰往來。傳此向彼。是故智者。應如是解。故知識托業現。境逐心生。刃利刀山。誰人鍛鍊。華含德水。非彼開敷。辯果知因。見末識本。故云心能作佛。心作眾生。心作天堂。心作地獄。心異則千差競起。心平則法界坦然。心凡則三毒縈纏。心聖則六通自在。心空則一道清凈。心有則萬境縱橫。如谷應聲。語雄而響厲。似鏡鑑像。形曲而影凹。以知萬行由心。一切在我。內虛外終不實。外細內終不粗。善因終值善緣。惡行難逃惡境。蹈雲霞而飲甘露。非他所授。臥煙焰而啖膿血。皆自能為。非天之所生。非地之所出。只在最初一念。致此升沉。欲外安和。但內寧靜。心虛境寂。念起法生。水濁波昏。潭清月朗。修行之要。靡出於斯。可謂眾妙之
門。群靈之府。升降之本。禍福之原。但正自心。何疑別境。是以離眾生罪行福行不動行。終無三界苦樂果報。若離眾生見聞覺知。豈有陰處界等境界。如大般若經云。佛言。若夢若覺。要于見聞覺知法中。有覺慧轉。由斯起染。或復起凈。若無見聞覺知法。無覺慧轉。亦無染凈。故知夢覺唯識。染凈由心。前賢后學之所宗。千經萬論之同指。如楞伽經偈云。眾生及瓶等。種種諸形相。內外雖不同。一切從心起。但一念不生。諸緣自斷。故云。一念心不生。六根總無過。又云。一心不生。萬法無咎。如今厭生患老。隨思隨造。舍妄捨身。業果恒新。若能了生無生。知妄無妄。一念心寂。萬慮俱消。如雲畏影畏跡。逾走逾極。端坐樹陰。跡滅影沈。是知悟心即休。更無異術。如祖師云。一切由心。邪正在己。不思一物。即是本心。智者能知。更無別行。所以本師云。此事唯我能知。
宗鏡錄卷第七十五
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第七十六
慧日永明寺主智覺禪師延壽集
夫論一期真妄生死。約事而言。還有終始不。
答。第一義中。尚無生死。何有始終。順世諦門中。隨眾生見。而妄說生死。如古德云
。真妄相循。難窮初後者。釋云。若言先妄。后真。真則。有始。若謂。先真后妄。妄由何生。若妄依真起。真亦非真。若妄體即真。則妄亦無始。為破始起。立無始言。始既不存。終從何立。無終無始。豈有中間。故中論云。大聖之所說。本際不可得。生死無有始。亦復無有終。若無有始終。中當云何有。是故於此中。先後共亦無。真妄兩亡。方說真妄。真妄交徹。何定始終。
問。如上所說。生死惡業。無量無邊。才了此心。得一切同時解脫不。
答。實有此理。全在當人。若障薄遮輕。直了直入。緣深機熟。頓悟頓修。如鏡凈明生。云開月朗。或垢濃習重。觀劣心浮。雖信解一心。行門難立。有八重妄想之垢。猶致網稠林。具六種繫縛之門。若堅冰膠漆。若非大力。曷能解分。如持地論云。妄想有八種。一自性妄想。即執色等法。各有自體。二差別妄想。即執色等。有可見不可見。對無對色差別。三攝受積聚妄想。即于陰中。執我眾生。于軍林等中。起定執實。此一分別。即前。執人。后執於法。四我見妄想。無我計我也。五我所妄想。即執我用。六有念妄想。即緣可愛凈境分別。七不念妄想。即緣可增不凈境分別。八俱相違妄想。即緣中容境分別。約經論有六種縛。先論心境二種縛者。一相應縛
【現代漢語翻譯】 現代漢語譯本：真和妄相互循環，難以窮盡誰先誰后。解釋說：如果說是先有妄，後有真，那麼真就有開始。如果說是先有真，後有妄，那麼妄又從何而生？如果妄依附於真而生起，那麼真也就不是真了。如果妄的本體就是真，那麼妄也就沒有開始。爲了破除有始的說法，才立下無始的言論。既然開始不存在，終結又從何而立？沒有終結也沒有開始，哪裡會有中間？所以《中論》說：大聖所說的，本際是不可得的，生死沒有開始，也沒有終結。如果沒有始終，中間又怎麼會有呢？因此，在這其中，先後和共同存在都是沒有的。真和妄都消亡了，才能談論真和妄。真和妄交相滲透，哪裡有確定的始終呢？
問：像上面所說的，生死惡業，無量無邊，如果才明白這個心，就能得到一切同時解脫嗎？
答：確實有這個道理，完全在於當事人。如果障礙輕薄，遮蔽微弱，就能直接明白，直接進入。如果因緣深厚，時機成熟，就能頓悟頓修，就像鏡子乾淨明亮，雲彩散開月亮明朗。或者污垢濃重，習氣深厚，觀照力弱，心念浮動，即使相信和理解一心，修行的門徑也難以建立。有八重妄想的污垢，就像稠密的羅網森林。具備六種繫縛的門徑，就像堅冰膠漆，如果不是大力，怎麼能解開？如《持地論》所說：妄想有八種：一、自性妄想（即執著色等法，各有自己的本體）。二、差別妄想（即執著色等，有可見不可見，有對無對的差別）。三、攝受積聚妄想（即於五陰中，執著有我、眾生，于軍隊、森林等中，產生確定的執著）。這一個分別，就是先執著於人，后執著於法。四、我見妄想（無我卻計著有我）。五、我所妄想（即執著我所擁有的）。六、有念妄想（即緣于可愛的清凈境界而分別）。七、不念妄想（即緣于可憎的不凈境界而分別）。八、俱相違妄想（即緣于中庸的境界而分別）。根據經論，有六種束縛。先說心境兩種束縛：一、相應縛。
【English Translation】 English version: True and false follow each other, making it difficult to exhaustively determine which comes first and which comes later. Explanation: If it is said that falsehood comes first and truth comes later, then truth has a beginning. If it is said that truth comes first and falsehood comes later, then from where does falsehood arise? If falsehood arises dependent on truth, then truth is also not true. If the substance of falsehood is identical to truth, then falsehood also has no beginning. To break the notion of a beginning, the statement of no beginning is established. Since a beginning does not exist, from where can an end be established? Without end and without beginning, how can there be a middle? Therefore, the Madhyamaka-karika (Treatise on the Middle Way) says: 'What the Great Sage has spoken of, the ultimate limit is unattainable. Birth and death have no beginning, nor do they have an end. If there is no beginning or end, how can there be a middle? Therefore, in this, prior, subsequent, and co-existence are all absent.' Only when both truth and falsehood are extinguished can truth and falsehood be discussed. When truth and falsehood interpenetrate, where is there a fixed beginning and end?
Question: As mentioned above, the evil karma of birth and death is immeasurable and boundless. If one only understands this mind, can one attain simultaneous liberation from everything?
Answer: Indeed, this principle exists, and it depends entirely on the individual. If the obstructions are light and the veils are thin, one can directly understand and directly enter. If the conditions are deep and the opportunity is ripe, one can have a sudden awakening and sudden practice, like a mirror becoming clean and bright, or clouds dispersing and the moon becoming clear. Or, if the defilements are thick and the habits are heavy, and the contemplation is weak and the mind is floating, even if one believes and understands the one mind, the path of practice is difficult to establish. There are eight layers of defilements of delusion, like a dense net of forests. Possessing the six kinds of doors of bondage, like solid ice and glue, if not for great strength, how can they be untied? As the Mahayana-bhumi-sutra (Treatise on the Stages of the Ground) says: There are eight kinds of delusions: 1. Self-nature delusion (i.e., clinging to forms, etc., each having its own substance). 2. Differentiation delusion (i.e., clinging to forms, etc., having differences of visible and invisible, with opposition and without opposition). 3. Grasping and accumulation delusion (i.e., in the skandhas (aggregates), clinging to 'I' and 'sentient beings,' and in armies, forests, etc., generating fixed clinging). This one distinction is first clinging to people, then clinging to dharmas (phenomena). 4. Self-view delusion (no-self, yet clinging to self). 5. What-is-mine delusion (i.e., clinging to what 'I' possess). 6. Thought-of delusion (i.e., discriminating based on lovely and pure realms). 7. Non-thought delusion (i.e., discriminating based on hateful and impure realms). 8. Mutually contradictory delusion (i.e., discriminating based on neutral realms). According to the sutras and shastras (treatises), there are six kinds of bondages. First, regarding the two kinds of bondages of mind and object: 1. Corresponding bondage.
。二所緣縛。煩惱是心心所。起。必托於心王。心所染心。名相應縛。心心所法。俱能緣境。境不離系。名所緣縛。次三界中四種縛者。一貪。二嗔。三見取。四戒取。貪嗔二縛。不令眾生出于欲界。論家舉喻。如守獄卒。見取戒取二縛。不令有情出色無色界。何者。見取。執劣為勝。執非想非非想處。及無想天。執為解脫涅槃。名為見取。戒取者。非因計因。執非想定。及無想定。並雞戒。為生天因。解脫因。名戒禁取。由此二縛。令諸有情。不得出色無色界。如上妄想繫縛。除上根頓修外。即須約地位現觀之力。如經所明。現觀有六現。謂現前。觀。謂觀察。即真理常現在前。妙智恒能觀察。不令間斷。任運相應。瑜伽論云。一思現觀。謂上品思慧。引生暖等。四加行道中。觀察諸法。名為現觀。二信現觀。謂緣三寶世間出世間凈信。此助現觀。令不退轉。立現觀名。三戒現觀。謂道共無漏戒。能除破戒垢。令觀增明。亦名現觀。四智諦現觀。謂正體后得二智緣真俗。真俗。二諦也。五邊現觀。謂智諦觀后。觀諸緣安立世出世智。六究竟現觀。謂盡無生等究竟位智。古釋。前思現觀。資糧加行。所有智慧。但能伏。未能斷也。初地已上。信戒智諦。及邊現觀。當地。即斷。后地即伏。究竟一觀。非伏非斷。此斷有
【現代漢語翻譯】 現代漢語譯本 二、所緣縛（Salambana-bandha）：煩惱是心和心所（Citta-caitta）生起時，必定依託於心王（Citta-raja，根本識）。心所染污心，名為相應縛。心和心所法都能緣境，境不離繫縛，名為所緣縛。 其次，三界（Trailokya，欲界、色界、無色界）中的四種縛是：一、貪（Lobha）；二、嗔（Dvesha）；三、見取（Dṛṣṭi-parāmarśa，執著于錯誤的見解）；四、戒取（Śīla-vrata-parāmarśa，執著于錯誤的戒律）。貪和嗔兩種縛，不讓眾生超出欲界。論家舉例說，如同看守監獄的獄卒。見取和戒取兩種縛，不讓有情超出色界和無色界。為什麼呢？見取，是執著低劣的為殊勝的，執著非想非非想處（Naiva-saṃjñā-nāsaṃjñāyatana）以及無想天（Asaṃjñika-deva）為解脫涅槃（Nirvana），名為見取。戒取，是非因計因，執著非想定（Asamapatti）以及無想定（Nirodha-samāpatti），以及雞戒（Kukkuṭa-vrata，模仿雞的行為的戒律）為生天之因，解脫之因，名戒禁取。 由於這兩種縛，使得諸有情不得超出色界和無色界。如上妄想繫縛，除了上根頓悟的修行者外，就必須依靠地位現觀（Abhisamaya）的力量。如經中所說，現觀有六種現觀，即現前觀（Adhimukti-abhisamaya）、觀（Avalokana），即真理常現在前，妙智恒常能夠觀察，不令間斷，任運相應。《瑜伽師地論》（Yogācārabhūmi-śāstra）說：一、思現觀（Mārga-abhisamaya），是上品思慧，引發暖位等四加行道（Uṣmagata, Mūrdhan, Kṣānti, Agradharma）中，觀察諸法，名為現觀。二、信現觀（Śraddhā-abhisamaya），是緣三寶（Triratna，佛、法、僧）世間和出世間的清凈信心，此助現觀，令不退轉，立現觀名。三、戒現觀（Śīla-abhisamaya），是道共無漏戒（Anāsrava-śīla），能去除破戒的垢染，令觀增明，也名現觀。四、智諦現觀（Jñāna-satya-abhisamaya），是正體智（Tathatā-jñāna）和后得智（Pṛṣṭhalabdha-jñāna）緣真諦（Satya）和俗諦（Saṃvṛti），真俗二諦。五、邊現觀（Anta-abhisamaya），是智諦觀后，觀察諸緣安立世間和出世間智。六、究竟現觀（Paryavasāna-abhisamaya），是盡智（Kṣaya-jñāna）、無生智（Anutpāda-jñāna）等究竟位智。古釋說，前思現觀，是資糧位（Saṃbhāra-mārga）和加行位（Prayoga-mārga）所有的智慧，但能伏，未能斷。初地（Prathama-bhūmi）以上，信戒智諦以及邊現觀，在當地即斷，后地即伏。究竟一觀，非伏非斷。此斷有 English version Two, Salambana-bandha (Bondage of Object): Afflictions (Kleshas) arise in the mind and mental factors (Citta-caitta), necessarily relying on the Citta-raja (Mind-king, fundamental consciousness). When mental factors defile the mind, it is called 'corresponding bondage'. Both the mind and mental factors can cognize objects, and the objects are inseparable from bondage, which is called 'bondage of object'. Next, the four types of bondage in the three realms (Trailokya, Desire Realm, Form Realm, Formless Realm) are: 1. Lobha (Greed); 2. Dvesha (Hatred); 3. Dṛṣṭi-parāmarśa (Grasping at wrong views); 4. Śīla-vrata-parāmarśa (Grasping at wrong precepts). The two bondages of greed and hatred prevent beings from transcending the Desire Realm. Commentators use the analogy of prison guards. The two bondages of grasping at views and grasping at precepts prevent sentient beings from transcending the Form and Formless Realms. Why? Grasping at views means clinging to the inferior as superior, considering the Realm of Neither Perception Nor Non-Perception (Naiva-saṃjñā-nāsaṃjñāyatana) and the Heaven of Non-Perception (Asaṃjñika-deva) as liberation and Nirvana. This is called grasping at views. Grasping at precepts means considering non-causes as causes, clinging to Non-Perception Samadhi (Asamapatti) and Cessation Samadhi (Nirodha-samāpatti), as well as the 'chicken vow' (Kukkuṭa-vrata, vows imitating the behavior of chickens), as causes for rebirth in heaven and causes for liberation. This is called grasping at precepts and vows. Due to these two bondages, sentient beings cannot transcend the Form and Formless Realms. The above-mentioned bondage of delusion, except for those with superior faculties who attain sudden enlightenment, requires the power of Abhisamaya (direct realization) at each stage. As stated in the scriptures, there are six types of Abhisamaya: Adhimukti-abhisamaya (present realization), and Avalokana (observation), meaning that the truth is constantly present, and wondrous wisdom can constantly observe without interruption, naturally corresponding. The Yogācārabhūmi-śāstra states: 1. Mārga-abhisamaya (Thought Abhisamaya) refers to the superior wisdom of thought that arises in the four preparatory stages (Uṣmagata, Mūrdhan, Kṣānti, Agradharma), observing all dharmas, which is called Abhisamaya. 2. Śraddhā-abhisamaya (Faith Abhisamaya) refers to the pure faith in the Three Jewels (Triratna, Buddha, Dharma, Sangha), both worldly and transcendental. This aids Abhisamaya, preventing regression, and is called Abhisamaya. 3. Śīla-abhisamaya (Precept Abhisamaya) refers to the undefiled precepts (Anāsrava-śīla) shared by the path, which can remove the defilement of breaking precepts, enhancing the clarity of observation, and is also called Abhisamaya. 4. Jñāna-satya-abhisamaya (Wisdom-Truth Abhisamaya) refers to the Tathatā-jñāna (wisdom of suchness) and Pṛṣṭhalabdha-jñāna (subsequent wisdom) that cognize the Satya (ultimate truth) and Saṃvṛti (conventional truth), the two truths. 5. Anta-abhisamaya (Edge Abhisamaya) refers to, after the Wisdom-Truth Abhisamaya, observing all conditions that establish worldly and transcendental wisdom. 6. Paryavasāna-abhisamaya (Ultimate Abhisamaya) refers to the ultimate wisdom of the stages of Kṣaya-jñāna (wisdom of exhaustion) and Anutpāda-jñāna (wisdom of non-arising). Ancient interpretations state that the preceding Thought Abhisamaya, which is the wisdom of the stages of accumulation (Saṃbhāra-mārga) and preparation (Prayoga-mārga), can only subdue but not sever. From the First Ground (Prathama-bhūmi) onwards, Faith, Precept, Wisdom-Truth, and Edge Abhisamaya are severed in their respective stages, and subdued in subsequent stages. The Ultimate Abhisamaya is neither subdued nor severed. This severance has
【English Translation】 English version Two, Salambana-bandha (Bondage of Object): Afflictions (Kleshas) arise in the mind and mental factors (Citta-caitta), necessarily relying on the Citta-raja (Mind-king, fundamental consciousness). When mental factors defile the mind, it is called 'corresponding bondage'. Both the mind and mental factors can cognize objects, and the objects are inseparable from bondage, which is called 'bondage of object'. Next, the four types of bondage in the three realms (Trailokya, Desire Realm, Form Realm, Formless Realm) are: 1. Lobha (Greed); 2. Dvesha (Hatred); 3. Dṛṣṭi-parāmarśa (Grasping at wrong views); 4. Śīla-vrata-parāmarśa (Grasping at wrong precepts). The two bondages of greed and hatred prevent beings from transcending the Desire Realm. Commentators use the analogy of prison guards. The two bondages of grasping at views and grasping at precepts prevent sentient beings from transcending the Form and Formless Realms. Why? Grasping at views means clinging to the inferior as superior, considering the Realm of Neither Perception Nor Non-Perception (Naiva-saṃjñā-nāsaṃjñāyatana) and the Heaven of Non-Perception (Asaṃjñika-deva) as liberation and Nirvana. This is called grasping at views. Grasping at precepts means considering non-causes as causes, clinging to Non-Perception Samadhi (Asamapatti) and Cessation Samadhi (Nirodha-samāpatti), as well as the 'chicken vow' (Kukkuṭa-vrata, vows imitating the behavior of chickens), as causes for rebirth in heaven and causes for liberation. This is called grasping at precepts and vows. Due to these two bondages, sentient beings cannot transcend the Form and Formless Realms. The above-mentioned bondage of delusion, except for those with superior faculties who attain sudden enlightenment, requires the power of Abhisamaya (direct realization) at each stage. As stated in the scriptures, there are six types of Abhisamaya: Adhimukti-abhisamaya (present realization), and Avalokana (observation), meaning that the truth is constantly present, and wondrous wisdom can constantly observe without interruption, naturally corresponding. The Yogācārabhūmi-śāstra states: 1. Mārga-abhisamaya (Thought Abhisamaya) refers to the superior wisdom of thought that arises in the four preparatory stages (Uṣmagata, Mūrdhan, Kṣānti, Agradharma), observing all dharmas, which is called Abhisamaya. 2. Śraddhā-abhisamaya (Faith Abhisamaya) refers to the pure faith in the Three Jewels (Triratna, Buddha, Dharma, Sangha), both worldly and transcendental. This aids Abhisamaya, preventing regression, and is called Abhisamaya. 3. Śīla-abhisamaya (Precept Abhisamaya) refers to the undefiled precepts (Anāsrava-śīla) shared by the path, which can remove the defilement of breaking precepts, enhancing the clarity of observation, and is also called Abhisamaya. 4. Jñāna-satya-abhisamaya (Wisdom-Truth Abhisamaya) refers to the Tathatā-jñāna (wisdom of suchness) and Pṛṣṭhalabdha-jñāna (subsequent wisdom) that cognize the Satya (ultimate truth) and Saṃvṛti (conventional truth), the two truths. 5. Anta-abhisamaya (Edge Abhisamaya) refers to, after the Wisdom-Truth Abhisamaya, observing all conditions that establish worldly and transcendental wisdom. 6. Paryavasāna-abhisamaya (Ultimate Abhisamaya) refers to the ultimate wisdom of the stages of Kṣaya-jñāna (wisdom of exhaustion) and Anutpāda-jñāna (wisdom of non-arising). Ancient interpretations state that the preceding Thought Abhisamaya, which is the wisdom of the stages of accumulation (Saṃbhāra-mārga) and preparation (Prayoga-mārga), can only subdue but not sever. From the First Ground (Prathama-bhūmi) onwards, Faith, Precept, Wisdom-Truth, and Edge Abhisamaya are severed in their respective stages, and subdued in subsequent stages. The Ultimate Abhisamaya is neither subdued nor severed. This severance has
二。一共相斷。二自相斷。若斷惑證理之時。作空行相。及無我行相。即名共相。為空無我。該通四諦故。名共相斷。若斷惑證理之時。作真如寂滅行相。不通諸諦。唯在滅諦。名自相斷。又有三種斷。一自性斷。如燈破闇。智慧起時。煩惱闇障自性應斷。二不生斷。謂得初地法空之時。能令三塗惡道苦果。永更不生。人中無根。二形。北州無想天等種子。不生後果。名不生斷也。三緣縛斷者。但斷心中之惑。于外塵境不起貪嗔。于境雖緣而不染著。名緣縛斷也。於三斷之中。自性。不生。此二任運能斷。皆由緣縛一斷。能令三界因果不生。又古釋。智障。有其三門。一是智障。所謂分別有無之心。二是體障。謂觀非有非無之解。立己能者。故曰體障。三是治想。謂妄識中合如正慧。依此地有其三。初。一四地乃至七地斷除。四五六地。斷除分別取有之心。謂解法慢身凈慢等。入七地時。斷除分別取無之心。八地已上。斷除體障。前第七地。雖除分別有無之心。猶見己心以為能觀。如為所觀。其所觀如不即心。能。觀之心不即如。心。如別故。心外求法。故有功用。法外立心。故有體障。從第七地入八地時。破舍此障。觀察如外由來無心。心外無如。如外無心。心不異如。心外無如。如不異心。故能如心。泯同法界。
【現代漢語翻譯】 現代漢語譯本 二、一共相斷。二自相斷。如果斷除迷惑、證悟真理的時候，產生空性行相以及無我行相，就叫做共相斷。因為空和無我，可以貫通四聖諦，所以叫做共相斷。如果斷除迷惑、證悟真理的時候，產生真如寂滅的行相，不貫通其他諦，只在滅諦，叫做自相斷。 又有三種斷：一是自性斷，就像燈破除黑暗一樣，智慧生起的時候，煩惱的黑暗自然應該斷除。二是不生斷，指得到初地（Bodhisattva Bhumi）法空的時候，能夠使三塗（Three Lower Realms）惡道的苦果，永遠不再產生。人中無根（those born without reproductive organs），二形（hermaphrodites），北俱盧洲（Uttarakuru）和無想天（Asaññasatta）等處的眾生，其惡業種子不再產生後果，叫做不生斷。三是緣縛斷，只是斷除心中的迷惑，對於外在的塵境不起貪嗔，對於外境雖然有所接觸，但不產生染著，叫做緣縛斷。 在三種斷中，自性斷和不生斷，這兩種是自然而然能夠斷除的，都是由於緣縛斷這一種斷除，能夠使三界（Three Realms）的因果不再產生。還有古德解釋說，智障（obstacles to wisdom），有三種門徑：一是智障，就是分別有無的心。二是體障，就是認為非有非無的見解，並且認為自己能夠做到，所以叫做體障。三是治想，就是在虛妄的意識中，混合如如的正慧。依據這些，地（Bhumi）有三種：最初，一到四地乃至七地斷除。四五六地，斷除分別執取有的心，就是理解法慢（pride in the Dharma）、身凈慢（pride in one's pure body）等。進入七地的時候，斷除分別執取無的心。八地以上，斷除體障。前面的第七地，雖然除去了分別有無的心，仍然認為自己的心是能觀者，如是所觀者。所觀的如如（Tathata）不等於心，能觀的心不等於如如。如如是獨立的，心外求法，所以有功用。法外建立心，所以有體障。從第七地進入八地的時候，破除捨棄這種障礙，觀察如如之外本來沒有心，心之外沒有如如，如如之外沒有心，心不異於如如，心外沒有如如，如如不異於心，所以能夠如心，泯滅而等同於法界（Dharmadhatu）。
【English Translation】 English version II. Two types of severance: severance of common characteristics and severance of individual characteristics. If, at the time of severing delusion and realizing truth, the aspect of emptiness and the aspect of no-self arise, it is called severance of common characteristics. Because emptiness and no-self pervade the Four Noble Truths (Arya Satyas), it is called severance of common characteristics. If, at the time of severing delusion and realizing truth, the aspect of True Thusness (Tathata) and quiescence arises, not pervading all the Truths but only existing in the Truth of Cessation (Nirodha Satya), it is called severance of individual characteristics. Furthermore, there are three types of severance: First, severance by nature (Svabhava-pratisedha), like a lamp dispelling darkness. When wisdom arises, the darkness of afflictions should naturally be severed. Second, severance of non-arising (Anutpada-pratisedha), which means that when one attains the Dharma-emptiness (Dharma-sunyata) of the first Bhumi, one can ensure that the suffering results of the three lower realms (Trini Apaya-bhumika) will never arise again. The seeds of those born without reproductive organs, hermaphrodites, beings in Uttarakuru (Uttarakuru) and the Asaññasatta (Asaññasatta) heavens will not produce further consequences. This is called severance of non-arising. Third, severance by conditioned bondage (Pratitya-samutpada-pratisedha), which only severs the delusions in the mind, so that one does not generate greed or anger towards external objects. Although one interacts with external objects, one is not attached to them. This is called severance by conditioned bondage. Among the three types of severance, severance by nature and severance of non-arising can be severed naturally. All of these are due to severance by conditioned bondage, which can prevent the causes and effects of the three realms (Triloka) from arising. Furthermore, ancient commentaries explain that there are three gateways to intellectual obscurations (Jnana-avarana): First, intellectual obscuration, which is the mind that distinguishes between existence and non-existence. Second, the obscuration of substance, which is the view that things are neither existent nor non-existent, and the belief that one is capable of achieving this, hence it is called the obscuration of substance. Third, the thought of treatment, which is the mixing of correct wisdom (Samyag-jnana) with deluded consciousness. Based on these, there are three Bhumis: Initially, the first to fourth Bhumis, and even the seventh Bhumi, are severed. The fourth, fifth, and sixth Bhumis sever the mind that discriminates and grasps at existence, which includes understanding pride in the Dharma (Dharma-mana), pride in one's pure body (Kaya-suddhi-mana), etc. When entering the seventh Bhumi, one severs the mind that discriminates and grasps at non-existence. From the eighth Bhumi onwards, one severs the obscuration of substance. Although the preceding seventh Bhumi has removed the mind that distinguishes between existence and non-existence, it still regards its own mind as the observer, and Suchness (Tathata) as the observed. The observed Suchness is not equal to the mind, and the observing mind is not equal to Suchness. Suchness is independent, seeking the Dharma outside the mind, hence there is effort. Establishing the mind outside the Dharma, hence there is the obscuration of substance. When entering the eighth Bhumi from the seventh Bhumi, one breaks and abandons this obscuration, observing that there was originally no mind outside of Suchness, and no Suchness outside of the mind. The mind is not different from Suchness, there is no Suchness outside the mind, and Suchness is not different from the mind, therefore one can be like the mind, merging and becoming equal to the Dharmadhatu (Dharmadhatu).
廣大不動。以不異故。自外推求故舍功用。不復如外建立神智。故滅體障。體障滅故。名無障想。第三治想。至佛方滅。故入八地。雖無障想。而有治想。行八地已上。無生忍體。轉轉寂滅。令彼治想。運運自亡。至佛乃窮。故知萬境雖空。須得無心契合。不可口雖說空。行在有中。境智相應。能。所冥合。方能解縛。隨順無生耳。才生取著。便成魔業。如華嚴經云。佛子。菩薩摩訶薩。有十種魔。何等為十。所謂蘊魔。生諸取故。煩惱魔。恒雜染故。業魔。能障礙故。心魔。起高慢故。死魔。捨生處故。天魔。自憍縱故。善根魔。恒執取故。三昧魔。久耽味故。善知識魔。起著心故。菩提法智魔。不願舍離故。是為十。菩薩摩訶薩。應作方便。速求遠離。疏釋云。一蘊魔者。身為道器。體與佛同。豈即是魔。蘊魔之名。特由取著。下九例爾。皆以下句。釋成魔義。是知以心分別。萬法皆魔。何但此十。故舉菩提。法智。以勝況劣。不以心分別。一切皆佛。豈舍魔界求佛界耶。然四魔直就體明。十魔多約執取。十表無盡故。菩提法者。即所證。智是能證。能所冥合。故名菩提。若不捨于分別。菩提之見。即是魔矣。若入宗鏡。分別自亡。既無能證之心。亦無所證之理。又華嚴經云。無有少法為智所入。亦無少智而入于
法。是以駕一智箭。破眾魔軍。揮一慧刀。斬群疑網。斯乃宗鏡之力。余何言哉。若不悟自心。未達斯旨。雖修智慧。不入圓常。縱練行門。唯增我慢。以未達一際法門故。但生分別。長養無明。如經云。若分別是。聲聞法。是緣覺法。是菩薩法。是諸佛法。此名為凈。此名不凈。此名為道。此名非道。是名菩薩憍慢。若入宗鏡。智行俱成。我慢山崩。貪癡水竭。勝負情盡。差別業亡。如弄珠吟云。消六賊兮爍四魔。摧我山兮竭愛河。龍女靈山親獻佛。貧兒衣里枉蹉跎。
問。五陰一法。即妄即真。既作塵勞生死之門。又成出世菩提之道。今且推妄。生死無從。經云。此陰才滅。彼陰便生。既唯識無人。前陰滅。后陰如何得生。
答。五陰性空非常。相續不斷。不常不斷。即是正因。如華嚴疏云。五蘊相續。即是正因。亦名生因。言正因者。是中道義。中道即是佛性。謂現在陰滅。中陰陰生。是現在陰。終不變為中陰五陰。故現陰非常。如種生芽。種不至芽。雖不至芽。而能生芽。此現在陰。雖不至后。而能生后。則現陰非斷。而中陰五陰。亦非自生。不從余來。因現五陰。生中陰陰。斯則后陰非無因。故。后陰非常。既能續前故。后陰非斷。非斷非常。是中道義正因性也。又依臺教。略有九種五陰。皆
【現代漢語翻譯】 現代漢語譯本：因此，駕馭一支智慧之箭，破除眾多魔軍；揮舞一把智慧之刀，斬斷重重疑惑之網。這都是宗鏡的力量，我還能說什麼呢？如果不能領悟自己的心，沒有通達這個宗旨，即使修行智慧，也不能進入圓滿常住的境界；縱然勤奮地修習各種法門，只會增長我的傲慢。因為沒有通達一際法門的緣故，只會產生分別，滋養無明。如經中所說：『如果分別是聲聞法、是緣覺法、是菩薩法、是諸佛法，這個名為清凈，這個名不為清凈，這個名為道，這個名不為道，這就是菩薩的憍慢。』如果進入宗鏡，智慧和行動都能成就，我慢之山崩塌，貪婪和愚癡之水枯竭，爭強好勝的情緒消失，差別之業滅亡。就像弄珠吟所說：『消滅六賊啊，消融四魔，摧毀我慢之山啊，枯竭愛慾之河。龍女在靈山親自獻佛，貧兒在衣里白白地蹉跎。』
問：五陰（色、受、想、行、識五種構成要素）一法，既是虛妄又是真實。既是塵勞生死的門徑，又成就出世菩提的道路。現在且推究虛妄，生死無從談起。經中說：『此陰才滅，彼陰便生。』既然唯有識而無人，前陰滅后，后陰如何能夠產生？
答：五陰的自性是空性的，不是恒常的，相續不斷，不是恒常也不是斷滅，這就是正因。如《華嚴疏》所說：『五蘊相續，就是正因，也叫生因。』所說的正因，是中道之義。中道就是佛性。意思是現在的陰滅，中陰陰生，這個現在的陰，始終不會變為中陰五陰。所以現在的陰不是恒常的，就像種子生出芽，種子不會變成芽，雖然不會變成芽，卻能生出芽。這個現在的陰，雖然不會變成後面的陰，卻能生出後面的陰，那麼現在的陰就不是斷滅的。而中陰五陰，也不是自己產生，不從其他地方來，因為現在的五陰，生出中陰陰。這樣說來，後面的陰不是沒有原因的。所以，後面的陰不是恒常的。既然能夠接續前面的陰，所以後面的陰不是斷滅的。非斷非常，是中道之義，是正因的自性。』又依據臺教，略有九種五陰，都是...
【English Translation】 English version: Therefore, wielding an arrow of wisdom, one shatters the armies of demons; brandishing a sword of prajna, one severs the nets of doubt. This is the power of the Mirror of the Source (Zong Jing), what more can I say? If one does not awaken to one's own mind, and does not comprehend this principle, even if one cultivates wisdom, one cannot enter the realm of perfect permanence; even if one diligently practices various paths, one only increases one's arrogance. Because one has not understood the Dharma-door of the One Boundary (Yi Ji Fa Men), one only generates discriminations and nourishes ignorance. As the sutra says: 'If one discriminates between the Dharma of the Sravakas (Sheng Wen, disciples who hear the Buddha's teachings), the Dharma of the Pratyekabuddhas (Yuan Jue, enlightened ones who achieve liberation on their own), the Dharma of the Bodhisattvas (Pu Sa, beings who seek enlightenment for all), and the Dharma of the Buddhas (Fo, enlightened beings), saying 'this is pure,' 'this is impure,' 'this is the path,' 'this is not the path,' this is called the arrogance of a Bodhisattva.' If one enters the Mirror of the Source, both wisdom and action will be accomplished, the mountain of arrogance will collapse, the waters of greed and delusion will dry up, the emotions of victory and defeat will be exhausted, and the karma of differentiation will vanish. As the 'Playing with the Pearl' poem says: 'Extinguish the six thieves and melt the four demons, destroy the mountain of ego and dry up the river of love. The Dragon Girl (Long Nu) personally offered to the Buddha at Vulture Peak (Ling Shan), the poor child in his clothes wasted his time in vain.'
Question: The five skandhas (Wu Yin, the five aggregates of form, feeling, perception, mental formations, and consciousness) are one Dharma, both illusory and real. They are both the gateway to the defilements of samsara (Chen Lao Sheng Si, the cycle of birth and death) and the path to transcendent Bodhi (Pu Ti, enlightenment). Now, if we investigate the illusory, there is no basis for birth and death. The sutra says: 'As soon as this skandha ceases, that skandha arises.' Since there is only consciousness and no person, how can the later skandha arise after the former skandha ceases?
Answer: The nature of the five skandhas is empty and impermanent, the continuity is unbroken, neither permanent nor discontinuous, this is the right cause (Zheng Yin). As the Commentary on the Avatamsaka Sutra (Hua Yan Shu) says: 'The continuity of the five aggregates is the right cause, also called the cause of birth.' The so-called right cause is the meaning of the Middle Way. The Middle Way is the Buddha-nature. It means that when the present skandha ceases, the intermediate skandha arises, this present skandha will never become the intermediate skandha. Therefore, the present skandha is not permanent, just as a seed produces a sprout, the seed does not become the sprout, although it does not become the sprout, it can produce the sprout. This present skandha, although it does not become the later skandha, can produce the later skandha, then the present skandha is not discontinuous. And the intermediate skandha, is not self-generated, does not come from elsewhere, because the present five skandhas, give rise to the intermediate skandha. In this way, the later skandha is not without cause. Therefore, the later skandha is not permanent. Since it can continue the former skandha, the later skandha is not discontinuous. Neither discontinuous nor permanent, is the meaning of the Middle Way, is the nature of the right cause.' Furthermore, according to the Tiantai teachings (Tai Jiao), there are roughly nine kinds of five skandhas, all of which are...
無自體。唯逐心生。是以華嚴經頌云。一切眾生界。皆在三世中。三世諸眾生。悉住五蘊中。諸蘊業為本。諸業心為本。心法猶如幻。世間亦如是。九種五陰者。一期色心。名果報五陰。平平想受。無記五陰。起見起愛者。二種穢污五陰。動身口業。善惡兩種五陰。變化示現。工巧五陰。五善根人。方便五陰。證四果者。無漏五陰。如是種種。原從心出。正法念經云。如畫師手。畫出五彩。黑。青。赤。黃。白。白白。畫手譬心。黑色譬地獄。青譬鬼。赤譬畜。黃譬修羅。白譬人。白白譬天。此六種陰。止齊界內。若依華嚴經云。心如工畫師。畫種種五陰。界內界外。一切世間中。莫不從心造。世間色心。尚叵窮盡。況復出世寧可凡心知。凡眼翳尚不見近。那得見遠。彌生曠劫。不睹界內一隅。況復界外邊表。如渴鹿逐焰狂狗咬雷。何有得理。所以龍樹破五陰一異。同時。前後。皆如焰幻響化。悉不可得。寧更執于王數同時異時耶。然界內外一切陰入。皆由心起。佛告比丘。一法攝一切法。所謂心是。論偈云。一切世間中。但有名與色。若欲如實觀。但當觀名色。心是惑本。其義如是。輔行記云。若示不思議境體。觀心即足。以心遍。故攝余法。又非但心攝一切。亦乃一切攝心。故四念處觀云。非但唯識。亦乃唯色唯
【現代漢語翻譯】 無自體（沒有獨立的自性）。唯逐心生（僅僅隨著心而生起）。是以《華嚴經》頌云（所以《華嚴經》的偈頌說）：『一切眾生界（一切眾生的境界），皆在三世中（都在過去、現在、未來三世之中）。三世諸眾生（三世的一切眾生），悉住五蘊中（都安住在色、受、想、行、識五蘊之中）。諸蘊業為本（五蘊以業為根本），諸業心為本（諸業以心為根本）。心法猶如幻（心法就像幻象一樣），世間亦如是（世間也是如此）。』 九種五陰者（九種五蘊是）：一期色心（一生中的色身和心識），名果報五陰（稱為果報五蘊）。平平想受（平淡無奇的想和受），無記五陰（是無記五蘊）。起見起愛者（生起邪見和貪愛的人），二種穢污五陰（是兩種污穢的五蘊）。動身口業（發動身口意三業），善惡兩種五陰（是善和惡兩種五蘊）。變化示現（變化示現），工巧五陰（是工巧的五蘊）。五善根人（具有五種善根的人），方便五陰（是方便的五蘊）。證四果者（證得四果的聖者），無漏五陰（是無漏的五蘊）。如是種種（像這樣種種的五蘊），原從心出（原本都是從心生出來的）。 《正法念經》云（《正法念經》說）：『如畫師手（就像畫師的手），畫出五彩（畫出五種顏色），黑（黑色），青（青色），赤（紅色），黃（黃色），白（白色），白白（純白色）。畫手譬心（畫師的手比喻心），黑色譬地獄（黑色比喻地獄），青譬鬼（青色比喻餓鬼），赤譬畜（紅色比喻畜生），黃譬修羅（黃色比喻修羅），白譬人（白色比喻人），白白譬天（純白色比喻天）。』此六種陰（這六種五蘊），止齊界內（只侷限於欲界、色界、無色界之內）。 若依《華嚴經》云（如果依照《華嚴經》所說）：『心如工畫師（心就像一個善於繪畫的畫師），畫種種五陰（畫出種種的五蘊），界內界外（三界之內和三界之外），一切世間中（一切世間之中），莫不從心造（沒有不是從心造出來的）。』世間色心（世間的色法和心法），尚叵窮盡（尚且無法窮盡），況復出世寧可凡心知（更何況是出世間的境界，怎麼可以用凡夫的心去了解呢）？凡眼翳尚不見近（凡夫的眼睛有障礙，尚且看不見近處），那得見遠（怎麼能看見遠處）？彌生曠劫（經歷了漫長的歲月），不睹界內一隅（不能看到三界內的一個角落），況復界外邊表（更何況是三界之外的邊際）？如渴鹿逐焰狂狗咬雷（就像口渴的鹿追逐陽焰，瘋狂的狗咬雷聲），何有得理（哪裡能得到道理）？ 所以龍樹破五陰一異（所以龍樹菩薩破斥五蘊是一還是異的觀點），同時（同時），前後（前後），皆如焰幻響化（都像火焰、幻象、迴響、變化一樣），悉不可得（都是不可得到的）。寧更執于王數同時異時耶（難道還要執著于王數的觀點，認為五蘊是同時還是異時嗎）？然界內外一切陰入（然而三界內外的一切五蘊和十二入），皆由心起（都是由心生起的）。佛告比丘（佛告訴比丘），一法攝一切法（一種法可以攝盡一切法），所謂心是（所說的就是心）。 論偈云（論中的偈頌說）：『一切世間中（在一切世間中），但有名與色（只有名和色），若欲如實觀（如果想要如實地觀察），但當觀名色（就應當觀察名和色）。』心是惑本（心是迷惑的根本），其義如是（就是這個意思）。輔行記云（《輔行記》中說）：『若示不思議境體（如果顯示不可思議的境界體性），觀心即足（觀察心就足夠了）。以心遍（因為心是普遍的），故攝余法（所以能攝盡其余的法）。』又非但心攝一切（又不僅僅是心能攝盡一切），亦乃一切攝心（也是一切能攝心）。故四念處觀云（所以四念處觀說）：『非但唯識（不僅僅是唯識），亦乃唯色唯（也是唯色唯）。』
【English Translation】 There is no self-nature. It arises solely from the mind. Therefore, the verse in the Avatamsaka Sutra (Flower Garland Sutra) says: 'All realms of sentient beings are within the three periods of time (past, present, and future). All sentient beings in the three periods of time dwell within the five skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness). The skandhas are rooted in karma (action), and karma is rooted in the mind. The nature of the mind is like an illusion, and the world is also like that.' The nine types of skandhas are: The physical body and mind in one lifetime are called the vipaka (resultant) skandhas. Ordinary thoughts and feelings are the avyakrta (undetermined) skandhas. Those who give rise to views and love are the two types of defiled skandhas. Actions of body, speech, and mind are the two types of good and evil skandhas. Transformations and manifestations are the skillful skandhas. People with the five good roots are the expedient skandhas. Those who attain the four phala (fruits of liberation) are the anasrava (untainted) skandhas. All these various skandhas originally come from the mind. The Saddharma-smrtyupasthana Sutra (The Sutra on the Establishment of Mindfulness of the Correct Dharma) says: 'Like a painter's hand, painting five colors: black, blue, red, yellow, white, and pure white. The painter's hand is like the mind, black is like hell, blue is like ghosts, red is like animals, yellow is like asuras (demigods), white is like humans, and pure white is like the heavens.' These six types of skandhas are limited to within the dhatu (realms of existence). According to the Avatamsaka Sutra: 'The mind is like a skillful painter, painting various skandhas. Within and beyond the realms, in all the worlds, nothing is not created from the mind.' The rupa (form) and citta (mind) of the world are inexhaustible. How can the transcendental be known by an ordinary mind? The eyes of ordinary beings are obscured and cannot see what is near. How can they see what is far? Having spent countless eons, they have not seen a corner within the realms. How can they see the boundaries beyond the realms? Like a thirsty deer chasing a mirage or a mad dog biting thunder, how can they obtain reason? Therefore, Nagarjuna refutes the oneness or difference of the five skandhas. Simultaneously, before and after, they are all like flames, illusions, echoes, and transformations, and are all unattainable. Why cling to the views of the Vaisheshika school, thinking that the skandhas are simultaneous or different? However, all the skandhas and ayatana (sense bases) within and beyond the realms arise from the mind. The Buddha told the bhikshus (monks): 'One dharma (teaching) encompasses all dharmas, and that is the mind.' The verse in the shastra (treatise) says: 'In all the worlds, there are only nama (name) and rupa (form). If you want to observe them as they truly are, you should only observe nama and rupa.' The mind is the root of delusion, and that is the meaning. The Fuxing Ji (Commentary on the Auxiliary Conduct) says: 'If you want to show the nature of the inconceivable realm, observing the mind is sufficient. Because the mind is pervasive, it encompasses the remaining dharmas.' Furthermore, it is not only the mind that encompasses everything, but everything also encompasses the mind. Therefore, the smrtyupasthana (foundations of mindfulness) says: 'Not only is it only consciousness, but it is also only form.'
聲等。今從廣之狹。正示境體。陰界入三並可為境。以寬縵難示故。從指的。略二界入。就陰。如去丈就尺。略四陰從識陰。如去尺就寸。以由界入。所攝寬多。陰唯有為。有為之中。義兼心色故。置色存心。心名復含心及心所。今且觀心王。置於心所。則一念心。十界三科如丈。一界五陰如尺。唯在識心如寸。若達心具一切法已。方能度入一切色心。如一一尺。無非是寸。及一一丈。無非是尺。是故丈尺。全體是寸。故知若真諦。若俗諦。若有為。若無為。一剎一塵。無非心矣。今宗鏡撮其樞要。蓋為斯焉。今但觀識陰。識陰者。心是也。既從心生。非空非有。不生不滅。無住無依。于生死業果之門。不可思議。以因緣和合。相。似相續。如有主宰。諸趣往來。至理窮之。畢竟無體。如磁石吸鐵。明鏡現像。此皆法爾。豈有情乎。般若假名論云。諸蘊循環。受諸異趣。名為取者。是中無人。能取諸趣。舍于現蘊而受后蘊。如去故衣而著新衣。然依俗諦。譬如因質而現於像。質不至像。而有像現。由前蘊故。后蘊續生。前不至后。而後相續。是故菩薩。無取者想。大涅槃經云。如蠟印印泥。印與泥合。印滅文成。文非泥出。不餘處來。以印因緣。而成是文。經合喻云。現在陰滅。中陰陰生。是現在陰。終不變為中陰五
陰。亦非自生。不從余來。因現陰故。生中陰陰。譬合云。如印印泥。印滅文成。名雖無差。而時節各異。是故我說。中陰五陰。非肉眼見。天眼所見。釋曰。現陰如印。中陰生處義之如泥。現在陰滅。名為印壞。中陰陰起。名為文成。於此復以中陰為印。業逼受胎。名為印泥。中陰陰滅。名為印壞。未來陰起。名為文成。業種未斷。文復為印。印復為文。文印相成。不可窮已。生死不斷。法喻可知。又如燈焰。前焰引后焰。后焰續前焰。相續不斷。似常似一。凡夫不達。或執生死為常。不知前焰無體。因后焰續起。后焰無體。仗前焰引生。焰焰皆虛。自性寂滅。此一念心。亦復如是。新新生滅。續續輪迴。乃至一念不住。猶如燈焰。不細觀察。執此生滅。為一為常。又不了前焰才滅。后焰續生。唸唸相續。未曾間滅。或執生死為斷。若深達因緣之理。自然不落斷常。何者。以因緣無性。不可得。故非常。以無性因緣能相續。故非斷。又此五陰。只是一法。若執成斷常。是凡夫見。若破析成空。是藏教人。若了陰無性。體此成空。是通教人。若悟此五陰不空。具足佛法。修智斷惑次第生起。是別教菩薩。若了此即真。更無別法。唸唸圓滿具十法界。即圓教菩薩。如薄運者。睹金成蛇。厚福人。捉石為寶。法無高下。人
【現代漢語翻譯】 現代漢語譯本： 『陰』（五陰，即色、受、想、行、識五種構成要素），也不是自己產生的，也不是從其他地方來的。因為『現陰』（現在的五陰）的緣故，才產生『中陰陰』（中陰身的五陰）。譬如用印章蓋印，就像印章印在泥上，印章消失了，文字卻形成了。雖然名稱上沒有差別，但時間節點卻各不相同。所以我說，中陰身的五陰，不是肉眼能看到的，而是天眼才能看到的。釋義說，現在的五陰就像印章，中陰身產生的地方就像泥土。現在的陰滅亡，叫做印章壞了；中陰身的陰產生，叫做文字形成了。在這裡又以中陰身為印章，業力逼迫去投胎，叫做印章印在泥上；中陰身的陰滅亡，叫做印章壞了；未來的陰產生，叫做文字形成了。業力的種子沒有斷絕，文字又變成印章，印章又變成文字，文字和印章互相成就，沒有窮盡的時候，生死輪迴不斷。這個道理和比喻是可以理解的。又好像燈焰，前面的火焰引燃後面的火焰，後面的火焰接續前面的火焰，相續不斷，好像是常恒不變，好像是一個整體。凡夫不明白這個道理，或者執著生死是常恒不變的，不知道前面的火焰沒有實體，因為後面的火焰接續產生；後面的火焰沒有實體，依靠前面的火焰引燃產生。火焰和火焰都是虛幻的，自性是寂滅的。這一念心，也是這樣，新的生滅不斷，接續輪迴不斷，乃至一念都不停住，就像燈焰一樣。不仔細觀察，就執著這個生滅，認為是一個整體，是常恒不變的。又不明白前面的火焰才滅，後面的火焰就接續產生，唸唸相續，沒有間斷過，或者執著生死是斷滅的。如果深刻理解因緣的道理，自然不會落入斷見和常見。為什麼呢？因為因緣沒有自性，不可得，所以不是常恒不變的。因為沒有自性的因緣能夠相續，所以不是斷滅的。又這五陰，只是一種法。如果執著它是斷滅或常恒不變的，這是凡夫的見解。如果剖析它成為空性，這是藏教的人。如果了悟陰沒有自性，體會到它本身就是空性，這是通教的人。如果領悟到這五陰不是空性，具足佛法，修習智慧，斷除迷惑，次第生起，這是別教菩薩。如果了悟到這就是真如，更沒有其他法，唸唸圓滿具足十法界，這就是圓教菩薩。好像福薄的人，看到金子以為是蛇；福厚的人，抓住石頭以為是寶。法沒有高下之分，只是人的根器不同罷了。
【English Translation】 English version: 『Skandha』 (the five skandhas, namely form, feeling, perception, mental formations, and consciousness), is neither self-generated nor does it come from elsewhere. It is because of the 『present skandha』 (the present five skandhas) that the 『intermediate skandha』 (the five skandhas of the intermediate state) arises. It is like using a seal to make an impression, like a seal pressed into mud; when the seal disappears, the inscription is formed. Although there is no difference in name, the time points are different. Therefore, I say that the five skandhas of the intermediate state cannot be seen by the physical eye, but only by the heavenly eye. The explanation says that the present skandha is like a seal, and the place where the intermediate skandha arises is like mud. The extinction of the present skandha is called the destruction of the seal; the arising of the intermediate skandha is called the formation of the inscription. Here, the intermediate skandha is again taken as the seal, and the force of karma compels rebirth, which is called the seal pressed into the mud; the extinction of the intermediate skandha is called the destruction of the seal; the arising of the future skandha is called the formation of the inscription. The seed of karma is not cut off, and the inscription becomes the seal again, and the seal becomes the inscription again. The inscription and the seal accomplish each other, without end, and the cycle of birth and death continues endlessly. This principle and metaphor can be understood. It is also like the flame of a lamp, where the front flame ignites the rear flame, and the rear flame continues the front flame, continuously, seemingly constant and unchanging, seemingly a single entity. Ordinary people do not understand this principle, or they cling to the idea that birth and death are constant and unchanging, not knowing that the front flame has no substance, because the rear flame continues to arise; the rear flame has no substance, relying on the front flame to ignite and arise. The flames are all illusory, and their self-nature is quiescent. This one thought of mind is also like this, with new arising and ceasing constantly, and continuous cycles of rebirth, to the point where not even a single thought remains still, like the flame of a lamp. Without careful observation, one clings to this arising and ceasing, thinking it is a single entity, constant and unchanging. And not understanding that as soon as the front flame ceases, the rear flame continues to arise, thought after thought in succession, without interruption, or clinging to the idea that birth and death are annihilation. If one deeply understands the principle of cause and condition, one will naturally not fall into the views of annihilation or permanence. Why? Because cause and condition have no self-nature, and cannot be obtained, so they are not constant and unchanging. Because cause and condition without self-nature can continue, they are not annihilation. Moreover, these five skandhas are only one dharma. If one clings to them as annihilation or permanence, this is the view of ordinary people. If one analyzes them into emptiness, this is the person of the Treasury Teaching (Theravada). If one realizes that the skandhas have no self-nature, and embodies this as emptiness, this is the person of the Connecting Teaching (Mahayana). If one realizes that these five skandhas are not empty, and are complete with the Buddha-dharma, cultivating wisdom, cutting off delusion, and arising in sequence, this is the Separate Teaching Bodhisattva (Mahayana). If one realizes that this is Suchness (Tathata), and there is no other dharma, with every thought complete with the ten dharma realms, this is the Perfect Teaching Bodhisattva (Mahayana). It is like a person with little merit who sees gold and thinks it is a snake; a person with great merit who grabs a stone and thinks it is a treasure. The Dharma has no high or low, it is only the capacity of the person that differs.
自升沉耳。但不造貧富業。終無勝劣報。如大智度論偈云。先世業自作。轉為種種形。虛空不受害。無業亦如是。
問。生死相續。由諸習氣。有幾習氣。能成輪轉。
答。古釋。習氣自體。總有三義。習氣者。與種子名異體同。習氣。即約熏習時而論。種子。即對現行立號。都有三義。一種子名習氣。氣者氣分。習謂熏習。由彼現行熏習。得此氣分故。二現行亦名習氣。謂都由種子能生現行。是種子家之氣分。三習氣名習氣。如裹香紙。而有氣分。唯識論云。而熏本識起自功能。即此功能說為習氣。功能者。是習氣義。體。即種子。略有三種習氣。一名言習氣。二我執習氣。三有支習氣。一名言習氣。謂有為法各別親種。名言有二。一表義名言。即能詮義音聲差別。二顯境名言。即能了境心心所法。隨二名言。所熏成種。作有為法。各別因緣。二我執習氣。謂虛妄執我我所種。我執有二一。俱生我執。即修所斷我我所執。二分別我執。即見所斷我我所執。隨二我執。所熏成種。今有情等。自他差別。三有支習氣。謂招三界異熟業種。有支有二。一有漏善。即是能招可愛果業。二諸不善。即是能招非愛果業。隨二有支。所熏成種。令異熟果。善惡趣別。應知我執有支習氣。於差別果。是增上緣。前云生死
【現代漢語翻譯】 現代漢語譯本 自作自受，並非由他人造成貧富的業力，最終也不會有勝劣的果報。正如《大智度論》中的偈頌所說：『前世的業是自己造作的，轉化成種種不同的形態。虛空不會受到損害，沒有業力也是如此。』
問：生死的相續，是由各種習氣造成的。那麼，有多少種習氣能夠促成輪迴流轉呢？
答：古時的解釋是，習氣本身總共有三種含義。習氣這個名稱，與種子的名稱不同，但本體是相同的。習氣，是就熏習的時候而說的。種子，是針對現行而立的名號。總共有三種含義：第一，種子名為習氣。『氣』是指氣分，『習』是指熏習。由於現行的熏習，才得到這種氣分。第二，現行也名為習氣。意思是說，都是由種子能夠產生現行，是種子家族的氣分。第三，習氣名為習氣。就像包裹香的紙，自然會有香的氣味。唯識論說：『熏習本識，生起自身的功能。』這個功能就叫做習氣。功能，就是習氣的含義，本體就是種子。簡略來說，有三種習氣：一名言習氣，二我執習氣，三有支習氣。第一，名言習氣，是指有為法各自不同的親因種子。名言有兩種：一、表義名言，即能夠詮釋意義的音聲差別；二、顯境名言，即能夠了別境界的心和心所法。隨著這兩種名言所熏習成的種子，作為有為法各自不同的因緣。第二，我執習氣，是指虛妄執著我、我所的種子。我執有兩種：一、俱生我執，即是修所斷的我、我所執；二、分別我執，即是見所斷的我、我所執。隨著這兩種我執所熏習成的種子，造成了眾生之間，自己和他人的差別。第三，有支習氣，是指招感三界異熟果報的業的種子。有支有兩種：一、有漏善，即是能夠招感可愛果報的業；二、諸不善，即是能夠招感非可愛果報的業。隨著這兩種有支所熏習成的種子，使得異熟果報，有善趣和惡趣的差別。應當知道，我執和有支習氣，對於差別果報來說，是增上緣。前面說生死
【English Translation】 English version One reaps what one sows. Poverty and wealth are not created by others' actions, and ultimately there will be no superior or inferior retribution. As the verse in the Mahāprajñāpāramitopadeśa (Da Zhi Du Lun) says: 'The deeds of past lives are self-made, transforming into various forms. Emptiness does not suffer harm, and the absence of karma is the same.'
Question: The continuity of birth and death is caused by various habitual energies (vāsanā). How many types of habitual energies can cause the cycle of rebirth?
Answer: Ancient explanations state that the nature of habitual energies has three meanings in total. The name 'habitual energy' is different from the name 'seed' (bīja), but their substance is the same. 'Habitual energy' is discussed in terms of the time of impregnation (vāsanā), while 'seed' is named in relation to its manifestation (prādurbhāva). There are three meanings in total: First, the seed is called habitual energy. 'Energy' refers to the energy component, and 'habit' refers to impregnation. Because of the impregnation of the manifestation, this energy component is obtained. Second, the manifestation is also called habitual energy. This means that the manifestation is produced by the seed, and it is the energy component of the seed family. Third, habitual energy is called habitual energy. It is like paper wrapped around incense, which naturally has the scent of incense. The Vijñāptimātratāsiddhi (Wei Shi Lun) says: 'Impregnating the fundamental consciousness (ālaya-vijñāna) gives rise to its own function.' This function is called habitual energy. 'Function' is the meaning of habitual energy, and its substance is the seed. Briefly speaking, there are three types of habitual energies: First, verbal habitual energy (nāma-vāsanā); second, ego-grasping habitual energy (ātma-graha-vāsanā); and third, existence-supporting habitual energy (bhavaṅga-vāsanā). First, verbal habitual energy refers to the distinct causal seeds of conditioned phenomena (saṃskṛta-dharma). There are two types of verbal expressions: one, meaning-expressing verbal expressions, which are the differences in sounds that can express meanings; and two, object-revealing verbal expressions, which are the mind and mental factors (citta-caitta) that can cognize objects. The seeds impregnated by these two types of verbal expressions act as distinct causes and conditions for conditioned phenomena. Second, ego-grasping habitual energy refers to the seeds of falsely grasping at 'I' and 'mine'. There are two types of ego-grasping: one, innate ego-grasping (sahaja-ātma-graha), which is the grasping at 'I' and 'mine' that is severed by cultivation; and two, conceptually-arisen ego-grasping (parikalpita-ātma-graha), which is the grasping at 'I' and 'mine' that is severed by seeing. The seeds impregnated by these two types of ego-grasping create the differences between oneself and others among sentient beings. Third, existence-supporting habitual energy refers to the seeds of karma that attract the results of the three realms (tridhātu). There are two types of existence-supporting factors: one, defiled wholesome (sāsrava-kuśala), which is the karma that can attract desirable results; and two, unwholesome (akuśala), which is the karma that can attract undesirable results. The seeds impregnated by these two types of existence-supporting factors cause the differences between good and bad destinies in the results of maturation (vipāka). It should be known that ego-grasping and existence-supporting habitual energies are the dominant conditions (adhipati-pratyaya) for differentiated results. The previous statement about birth and death
因業習氣者。應知即是有支習氣。二取習氣。應知即是我執名言二種習氣。取我我所。及取名言。而熏成故。皆說名取。釋云。表義名言者。唯第六識。能緣其名。能發其名。余皆不緣。亦不能發。即唯詮義音聲之差別。簡非詮表聲。彼非名言故。名唯無記。然名是聲上屈曲差別。唯無記性。不能熏成色心等種。然因名故。心隨其名。變似五蘊三性法等。而熏成等種。因名起種。號名言種。一切熏種。皆由心心所。心心所種。有因外緣。有不依外者。不依外者。名顯境名言。若依外者。名錶義名言。分二別。然名自體。不能熏種。顯境名言者。即能了境心心所法。即是一切七識見分等心。非相分心。不能顯境故。是以分段生死。從正使有。即是凡夫。若變易生死。從習氣生。即是二乘。雖斷正使。不斷習氣。于中有二。一煩惱習氣。二業習氣。一煩惱習氣者。如難陀有欲習。往昔數生。身為國王。習近五欲故。舍利弗有嗔習。往昔數生。曾受蝎身。畢陵伽婆蹉有慢習。往昔數生。身是大婆羅門。博學多才。我慢輕物。乃至槃特比丘。有癡余習等。二業習氣者。如牛呞比丘。往昔是牛身。林間奔走。觸著遺棄故破袈裟。以是因緣。雖獲道果。以業習故。使之然也。又如迦葉聞琴起舞。阿難常好歌吟。俱以往昔曾為樂人。
【現代漢語翻譯】 現代漢語譯本 關於因業習氣，應當瞭解這是有支習氣（導致輪迴的業力習氣）。關於二取習氣，應當瞭解這是我執名言（執著于自我和名相的習氣）兩種習氣。因為執取自我和我所，以及執取名言，並由此熏習而成，所以都稱為『取』。 解釋說，『表義名言』，只有第六識（意識）能夠緣取其名，能夠發出其名，其餘的識都不能緣取，也不能發出。這僅僅是詮釋意義的聲音的差別，區別于非詮釋的聲音，因為後者不是名言。名本身是無記性（非善非惡）的。然而，名是聲音上的屈曲差別，只有無記性，不能熏成色心等種子。然而，因為名的緣故，心隨順其名，變現得類似於五蘊（色、受、想、行、識）、三性（善、惡、無記）等法，從而熏成種子。因為名而生起的種子，稱為名言種子。一切熏習的種子，都由心和心所（心的附屬作用）產生。心和心所的種子，有依靠外緣的，也有不依靠外緣的。不依靠外緣的，稱為顯境名言（直接顯現境界的名言）。依靠外緣的，稱為表義名言（表達意義的名言）。這是兩種不同的類別。然而，名本身不能熏成種子。『顯境名言』，就是能夠了知境界的心和心所法，也就是一切七識（末那識）的見分等心。不是相分心（所緣境的心），因為它不能顯現境界。 因此，分段生死（凡夫的生死輪迴），是從正使（根本煩惱）產生的，這是凡夫的生死。而變易生死（二乘聖者的生死），是從習氣產生的。即使斷除了正使，也沒有斷除習氣。於此中有兩種：一是煩惱習氣，二是業習氣。一是煩惱習氣，例如難陀（Ananda）有欲習，因為他過去多次轉生為國王，習慣於親近五欲。舍利弗（Sariputra）有嗔習，因為他過去多次轉生，曾經受生為蝎子。畢陵伽婆蹉（Pilindavatsa）有慢習，因為他過去多次轉生，是大婆羅門，博學多才，我慢輕視他人。乃至槃特比丘（Pantha Bhikkhu），有癡余習等等。 二是業習氣，例如牛呞比丘（Gauhri Bhikkhu），過去是牛身，在林間奔走，觸碰到了被遺棄而破損的袈裟。因為這個因緣，雖然獲得了道果，但因為業習的緣故，使他仍然這樣做。又如迦葉（Kasyapa）聽到琴聲就起舞，阿難（Ananda）常常喜歡歌唱，都是因為他們過去曾經是樂人。
【English Translation】 English version Regarding the residual influence of karma, it should be understood that this refers to the residual influence of the supports of existence (the karmic tendencies that lead to rebirth). Regarding the residual influence of the two kinds of grasping, it should be understood that this refers to the two kinds of residual influence of ego-grasping and conceptual proliferation (the tendencies to cling to a self and to concepts). Because of grasping at a self and what belongs to a self, and grasping at conceptual proliferation, and because these are cultivated and become habitual, they are all called 'grasping'. It is explained that 'meaning-conveying conceptual proliferation' is only cognized and expressed by the sixth consciousness (consciousness). The other consciousnesses neither cognize nor express it. This is merely the difference in sounds that express meaning, distinguishing it from sounds that do not express meaning, because the latter are not conceptual proliferation. Names themselves are of an indeterminate nature (neither good nor bad). However, names are the inflections and variations of sounds, and being only of an indeterminate nature, they cannot cultivate seeds of form, mind, etc. However, because of names, the mind follows the names, transforming to resemble the five aggregates (form, feeling, perception, mental formations, consciousness), the three natures (wholesome, unwholesome, indeterminate), and other phenomena, thereby cultivating seeds. The seeds that arise because of names are called seeds of conceptual proliferation. All cultivated seeds arise from the mind and mental factors (the mind's associated functions). The seeds of the mind and mental factors either depend on external conditions or do not depend on external conditions. Those that do not depend on external conditions are called directly manifesting conceptual proliferation. Those that depend on external conditions are called meaning-conveying conceptual proliferation. These are two different categories. However, names themselves cannot cultivate seeds. 'Directly manifesting conceptual proliferation' refers to the mind and mental factors that can directly cognize objects, which are the seeing-aspects of all seven consciousnesses (Manas consciousness), etc. It is not the object-aspect of the mind, because it cannot directly manifest objects. Therefore, segmented birth and death (the cycle of rebirth for ordinary beings) arises from the fundamental afflictions (root defilements), which is the birth and death of ordinary beings. Transformative birth and death (the birth and death of Arhats) arises from residual influences. Even if the fundamental afflictions are severed, the residual influences are not severed. Within this, there are two types: one is the residual influence of afflictions, and the other is the residual influence of karma. The residual influence of afflictions, for example, Ananda (Ananda) had a residual influence of desire because he had been a king in many past lives and was accustomed to being close to the five desires. Sariputra (Sariputra) had a residual influence of anger because he had been born as a scorpion in many past lives. Pilindavatsa (Pilindavatsa) had a residual influence of pride because he had been a great Brahmin in many past lives, learned and talented, and arrogant and contemptuous of others. Even Pantha Bhikkhu (Pantha Bhikkhu) had residual influences of delusion, and so on. The residual influence of karma, for example, Gauhri Bhikkhu (Gauhri Bhikkhu) had been a cow in the past, running in the forest and touching the discarded and torn robes. Because of this cause, although he attained the fruit of the path, he still did this because of the residual influence of karma. Also, Kasyapa (Kasyapa) would dance when he heard the sound of the lute, and Ananda (Ananda) often liked to sing, all because they had been musicians in the past.
以業習之餘故。若煩惱余習。是變易緣。有業餘習。是變易因。感變易生死。即是果報。此二乘人。未得如來一心三點涅槃。于無學位。雖見修惑盡。所有無知。皆是無明之餘習。亦名無明住地。亦名所知之障。亦名塵沙無知。又菩薩約化門有十種習氣。華嚴經離世間品云。佛子。菩薩摩訶薩。有十種習氣。何等為十。所謂菩提心習氣。善根習氣。教化眾生習氣。見佛習氣。于清凈世界受生習氣。行習氣。愿習氣。波羅蜜習氣。思惟平等法習氣。種種境界差別習氣。是為十。若諸菩薩安住此法。則永離一切煩惱習氣。得如來大智習氣。非習氣智。故知染凈二業。升沉兩門。皆從熏習而生。不是無因而得。應須勤修白業。凈法時熏。唸唸功夫。自成妙果。所以一一眾生八識藏中。各具十法界種子。本自具足。非從新生。雖常內熏。須假外緣熏發。若聞十惡。熏發三塗種子。若聞戒善。熏發人天種子。若聞諦緣。熏發二乘種子。若聞六度。熏發菩薩種子。若聞一乘。熏發諸佛種子。各隨習熟濃厚處先發。如今多習三塗種子。人天尚少。豈況佛乘。然地獄界現行時。佛種子亦不沒。只是轉更賒遠。如今既在人天。直須努力。常親知識。樂聽一乘。內外資熏。一生取辦。故佛誡羅睺羅頌云。十方無量諸眾生。唸唸已證善逝果。
【現代漢語翻譯】 現代漢語譯本 因為業力的習氣殘留的緣故。如果說是煩惱的殘留習氣，這是變易生死的助緣。如果有業力的殘留習氣，這是變易生死的根本原因。感受變易生死，就是果報。這些二乘（聲聞乘和緣覺乘）之人，沒有證得如來一心三點涅槃。在無學位（阿羅漢果位），雖然見到修惑已經斷盡，但所有的無知，都是無明的殘留習氣，也叫做無明住地，也叫做所知障，也叫做塵沙無知。 另外，菩薩從教化眾生的角度來說，有十種習氣。《華嚴經·離世間品》中說：『佛子，菩薩摩訶薩有十種習氣。是哪十種呢？就是菩提心習氣、善根習氣、教化眾生習氣、見佛習氣、于清凈世界受生習氣、行習氣、愿習氣、波羅蜜習氣、思惟平等法習氣、種種境界差別習氣。這就是十種習氣。』如果各位菩薩安住于這些法，就能永遠脫離一切煩惱習氣，得到如來大智慧的習氣，而不是習氣智。 所以要知道染業和凈業這兩種，上升和下沉這兩條道路，都是從熏習而產生的，不是沒有原因就能得到的。應當勤奮地修習白業（善業），用清凈的佛法時時熏習，唸唸用功，自然成就妙果。所以每一個眾生的八識藏中，都具有十法界的種子，本來就具足，不是從新產生的。雖然經常內在熏習，也需要藉助外在的因緣來熏發。如果聽聞十惡，就會熏發三塗（地獄、餓鬼、畜生）的種子；如果聽聞戒善，就會熏發人天（人道和天道）的種子；如果聽聞四諦十二因緣，就會熏發二乘的種子；如果聽聞六度，就會熏發菩薩的種子；如果聽聞一乘，就會熏發諸佛的種子。各自隨著習氣純熟濃厚的地方先發芽。現在多數人熏習三塗的種子，人天的種子尚且很少，更何況是佛乘的種子呢？ 然而地獄界現行的時候，佛的種子也不會消失，只是轉變的更加遙遠。現在既然在人天道中，就應當努力，常親近善知識，樂於聽聞一乘佛法，內外互相資助熏習，在一生中成就。所以佛告誡羅睺羅（佛陀的兒子）的偈頌說：『十方無量諸眾生，唸唸已證善逝果。』
【English Translation】 English version It is because of the remaining habits of karma. If it is the remaining habits of afflictions, it is a contributing condition for the change and variation of birth and death (Samsara). If there are remaining habits of karma, it is the fundamental cause of the change and variation of birth and death. Experiencing the change and variation of birth and death is the result. These practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have not attained the One Mind Three Points Nirvana of the Tathagata (如來). In the state of No-Learning (Arhatship), although they see that the afflictions of cultivation have been exhausted, all ignorance is the remaining habit of ignorance, also called the Ground of Ignorance (無明住地), also called the Obstruction of the Known (所知障), also called Ignorance Like Dust and Sand (塵沙無知). Furthermore, Bodhisattvas, from the perspective of teaching and transforming beings, have ten kinds of habits. The 'Leaving the World' chapter of the Avataṃsaka Sūtra (華嚴經) says: 'Buddha-children, Bodhisattva-Mahāsattvas have ten kinds of habits. What are the ten? They are the habit of the Bodhi Mind (菩提心), the habit of good roots, the habit of teaching and transforming sentient beings, the habit of seeing Buddhas, the habit of being born in pure lands, the habit of practice, the habit of vows, the habit of Paramitas (波羅蜜), the habit of contemplating the equality of all dharmas, and the habit of the differences in various realms. These are the ten habits.' If these Bodhisattvas abide in these dharmas, they will forever be free from all habits of afflictions and attain the habits of the Tathagata's great wisdom, not wisdom from habits. Therefore, know that these two types of karma, defiled and pure, and these two paths, ascending and descending, all arise from熏習 (xunxi, influence by repeated exposure), not without cause. One should diligently cultivate white karma (good karma), constantly熏習 (xunxi) with pure Dharma, and with effort in every thought, naturally achieve wonderful results. Therefore, in the eighth consciousness store (八識藏) of each sentient being, there are seeds of the Ten Dharma Realms (十法界), inherently complete, not newly produced. Although there is constant internal熏習 (xunxi), it also requires external conditions to trigger it. If one hears of the Ten Evils, it will熏習 (xunxi) the seeds of the Three Lower Realms (三塗) (hell, hungry ghosts, animals); if one hears of precepts and goodness, it will熏習 (xunxi) the seeds of humans and devas (人天) (human and heavenly realms); if one hears of the Four Noble Truths and the Twelve Links of Dependent Origination, it will熏習 (xunxi) the seeds of the Two Vehicles; if one hears of the Six Perfections, it will熏習 (xunxi) the seeds of Bodhisattvas; if one hears of the One Vehicle, it will熏習 (xunxi) the seeds of all Buddhas. Each will sprout first according to where the habits are most ripe and strong. Now, most people熏習 (xunxi) the seeds of the Three Lower Realms, and the seeds of humans and devas are still few, let alone the seeds of the Buddha Vehicle? However, when the realm of hell is manifesting, the Buddha seed does not disappear, it just becomes more distant. Now that we are in the realms of humans and devas, we should strive hard, constantly be close to good teachers, and be happy to hear the One Vehicle Dharma, with internal and external support and熏習 (xunxi), to accomplish it in one lifetime. Therefore, the Buddha admonished Rahula (羅睺羅) (Buddha's son) in a verse: 'The countless sentient beings in the ten directions, in every thought, have already attained the fruit of the Well-Gone One (善逝果).'
彼既丈夫我亦爾。何得自輕而退屈。
問。生死涅槃。苦樂報應。以何為因。
答。如來藏為因。
問。如來藏是無漏常住。非剎那生滅之法。云何與生滅為因。
答。一切異生。因覺故迷。迷無自體。楞伽經云。佛言。大慧。七識不流轉。不受苦樂。非涅槃因。大慧。如來藏者。受苦樂與因俱。若生若滅。古釋云。七識唸唸生滅。不能往來六道。故名不流轉。以唸唸滅故。不知苦樂。不與涅槃為因。又七識從緣。本無自性。尚不能為生死苦樂之本。豈復與涅槃作因。明如來藏。常令諸識知苦樂。七識若無如來藏。自體念念滅。不知苦樂。依如來藏。故知苦樂。名如來藏受苦樂。如來藏體。不受苦樂也。言與因俱者。如來藏與七識。生死苦樂因俱。唸唸生滅也。又云。七識唸唸生滅無常。當起即謝。如何流轉。自體無成。故不受苦樂。既非染依。亦非無漏涅槃依矣。其如來藏。真常普遍。而在六道。迷此能令隨緣成事。受苦樂果。與七識俱。名與因俱。不守自性而成故。七識依此而得生滅。云若生若滅。此明如來藏即是真如隨緣。故受苦樂等。又釋云。以本害末令末空故。無可流轉。唯如來藏受苦樂者。末害本故。不守自性。清凈之體。隨緣成有。若相順。則如水乳之和。常恒共器。若相背
。則如父母之仇。不與同天。又存上有不存之義。泯上有不泯之義。若唯泯無不泯。則色空俱亡。無可。相即。以不泯故。雖相即而色空。歷然。若唯存無。不存。則色空各有定性。不得。相即。由有不存故。雖歷然而得相即。如起信真如生滅二門無礙。唯是一心者。結歸起信。依一心法立二種門。故須具足二義。方名具分唯識。
問。唯識第九亦說其所轉依有其二種。一持種依。謂第八識。二迷悟依。謂即真如。何以說言。然依生滅八識。唯有心境依持。
答。彼雖說迷悟依。非即心境持種。以真如不變。不隨於心變萬境故。但是所迷耳。后還凈時。非是攝相即真如故。但是所悟耳。今乃心境依持。即是真妄。非有二體。故說一心。約義不同。分成兩義。說二門別。故論云。然此二門。皆。各總攝一切法。以此二門不相離故。所以楞嚴經云。生滅去來。本如來藏。如今世人。只信有生滅。不信有如來藏。不知生死有名無體。如來藏有名有體。只可從實。不可憑虛。憑虛則妄執所宜。從實則佛。所印可。
問。夫論心含教法。如何是一心四諦法門。
答。四諦法門。橫該豎徹。法無不備。教無不窮。今約臺教。一心具無作四諦者。一念心中具十界苦。名為苦諦。具十界惑。名為集諦。苦即涅
【現代漢語翻譯】 現代漢語譯本：那麼（這種嗔恨心）就像父母的仇恨一樣，誓不與仇人共存於世。又包含著『有』（存在）中也包含著『不有』（不存在）的道理，泯滅（空性）中也包含著『不泯滅』（不空）的道理。如果僅僅是泯滅而沒有不泯滅，那麼色（物質）和空（空性）就都消失了，沒有可以相互融合的基礎。因為有不泯滅的緣故，即使相互融合，色和空仍然清晰分明。如果僅僅是『有』而沒有『不有』，那麼色和空就各有固定的性質，不能相互融合。由於有『不有』的緣故，即使清晰分明也能相互融合。如同《起信論》中真如生滅二門沒有障礙，唯一是『一心』一樣。這裡總結歸於《起信論》，依據一心之法建立兩種門，所以必須具備兩種含義，才能稱為具分唯識。
問：唯識宗認為第九識（阿摩羅識，Amala-vijnana）也說它所轉依的有兩個方面：一是持種依，指的是第八識（阿賴耶識，Alaya-vijnana）；二是迷悟依，指的就是真如（Tathata）。為什麼說，依于生滅的八識，只有心境依持呢？
答：雖然那裡說了迷悟依，但它不是心境持種。因為真如是不變的，不會隨著心的變化而變化出萬境。它只是所迷惑的對象。後來還歸清凈時，也不是攝取現象就成為真如，它只是所覺悟的對象。現在所說的心境依持，就是真和妄，不是兩個實體，所以說『一心』。只是從不同的意義出發，分成兩種意義，說明二門的區別。所以《論》中說：『然而這兩種門，都各自總攝一切法，因為這兩種門不相離。』所以《楞嚴經》（Surangama Sutra）說：『生滅去來，本來就是如來藏（Tathagatagarbha）。』現在世人，只相信有生滅，不相信有如來藏，不知道生死有名無實，如來藏有名有實。只能從真實出發，不能憑空臆想。憑空臆想就會被虛妄所迷惑，從真實出發就會被佛所認可。
問：如果說『心』包含教法，那麼什麼是一心四諦法門呢？
答：四諦法門，橫向涵蓋，縱向貫穿，一切法都完備，一切教義都窮盡。現在按照天臺宗的說法，一心具足無作四諦：一念心中具足十法界的苦，稱為苦諦（Dukkha Satya）；具足十法界的迷惑，稱為集諦（Samudaya Satya）；苦就是涅槃（Nirvana），
【English Translation】 English version: Then (this hatred) is like the hatred for one's parents' enemy, vowing not to coexist with them under the same sky. It also contains the principle that 'existence' also contains 'non-existence', and that annihilation (emptiness) also contains 'non-annihilation' (non-emptiness). If there is only annihilation without non-annihilation, then both form (matter) and emptiness (sunyata) will disappear, and there will be no basis for mutual integration. Because of non-annihilation, even if they integrate, form and emptiness are still clearly distinct. If there is only 'existence' without 'non-existence', then form and emptiness will each have fixed properties and cannot integrate. Because of 'non-existence', even if they are clearly distinct, they can still integrate. It is like the two aspects of True Suchness (Tathata) and arising and ceasing in the Awakening of Faith (Mahayana Sraddhotpada Sastra) being without obstruction, being only 'One Mind'. Here, it concludes with the Awakening of Faith, establishing two gates based on the Dharma of One Mind, so it must possess both meanings to be called fully divided Consciousness-only (Vijnapti-matrata).
Question: The Vijnanavada school also states that the ninth consciousness (Amala-vijnana) also has two aspects to its basis of transformation: first, the seed-holding basis, referring to the eighth consciousness (Alaya-vijnana); second, the basis of delusion and enlightenment, which refers to True Suchness (Tathata). Why is it said that, relying on the eight consciousnesses of arising and ceasing, there is only mind-object dependence?
Answer: Although it speaks of the basis of delusion and enlightenment there, it is not the mind-object holding seeds. Because True Suchness is unchanging and does not change into myriad realms according to the changes of the mind. It is only the object of delusion. When returning to purity later, it is not that grasping phenomena becomes True Suchness; it is only the object of enlightenment. The mind-object dependence now spoken of is true and false, not two entities, so it is called 'One Mind'. It is only from different meanings that it is divided into two meanings, explaining the difference between the two gates. Therefore, the Treatise says: 'However, these two gates each encompass all dharmas because these two gates are inseparable.' Therefore, the Surangama Sutra says: 'Arising, ceasing, going, and coming are originally the Tathagatagarbha.' Now, people in the world only believe in arising and ceasing and do not believe in the Tathagatagarbha, not knowing that birth and death have names but no substance, while the Tathagatagarbha has both name and substance. One can only proceed from reality and cannot rely on empty speculation. Relying on empty speculation will lead to delusion, while proceeding from reality will be approved by the Buddha.
Question: If it is said that 'mind' contains the teachings, then what is the One Mind Four Noble Truths Dharma gate?
Answer: The Four Noble Truths Dharma gate encompasses horizontally and penetrates vertically, with all dharmas complete and all teachings exhausted. Now, according to the Tiantai school, the One Mind fully possesses the Four Noble Truths without action: within a single thought, it fully possesses the suffering of the ten realms, called the Truth of Suffering (Dukkha Satya); it fully possesses the delusion of the ten realms, called the Truth of Accumulation (Samudaya Satya); suffering is Nirvana,
槃。名為滅諦。惑即菩提。名為道諦。此唯論一心四諦。又四教四種四諦。藏教生滅四諦。通教無生四諦。別教無量四諦。圓教無作四諦。今但論圓教無作四諦。止觀云。法性與一切法。無二無別。凡法尚是。況二乘乎。離凡法更求實相。如避此空。彼處求空。即凡法是實法。不須舍凡向聖。經言。生死即涅槃。一色一香。皆是中道。即無作四諦。又玄義云。以迷理故。菩提是煩惱。名集諦。涅槃是生死。名苦諦。以能解故。煩惱即菩提。名道諦。生死即涅槃。名滅諦。即事而中。無思無念。無誰造作。故名無作。亦名一實諦。一實諦者。無虛妄。無顛倒。常樂我凈等。是故名為無作四聖諦。法華經偈云。更以異方便。助顯第一義。又云。唯此一事實。即是無作一實諦也。以真如之性。是自心之實。名一實諦。唸唸圓成。更何所作。名無作四諦。所以八千聲聞。於法華會上見如來性。如秋收冬藏。更無所作。以達本故。法爾如斯。若未見性人。不可安然。拱手效無作無修。直須水到渠成。自然任運。故又但了一心。自然無作。非是強為。故云陰入皆如。無苦可舍。無明塵勞即是菩提。無集可斷。邊邪皆中正。無道可修。生死即涅槃。無滅可證。無苦無集。故無世間。無道無滅。故無出世間。純一實相。實相外更無別法
【現代漢語翻譯】 現代漢語譯本 槃（涅槃的另一種音譯）。名為滅諦（苦滅的真理）。惑即菩提（煩惱即是覺悟）。名為道諦（通向覺悟的道路）。這僅僅是論述一心之中的四諦。又有四教（四種教義）的四種四諦：藏教（聲聞藏教）的生滅四諦，通教（三乘通教）的無生四諦，別教（菩薩別教）的無量四諦，圓教（一乘圓教）的無作四諦。現在只論述圓教的無作四諦。《止觀》中說：『法性與一切法，無二無別。』凡夫之法尚且如此，何況二乘呢？離開凡夫之法再去尋求實相，就像避開這裡的虛空，到別處去尋求虛空一樣。即凡夫之法就是真實之法，不需要捨棄凡夫而趨向聖人。《經》中說：『生死即涅槃，一色一香，皆是中道。』這就是無作四諦。又《玄義》中說：『因為迷惑于真理，所以菩提是煩惱，名為集諦（苦的根源）；涅槃是生死，名為苦諦（痛苦的真理）。因為能夠理解真理，所以煩惱即是菩提，名為道諦；生死即是涅槃，名為滅諦。』即事而中，無思無念，沒有誰在造作，所以名為無作。也名一實諦（唯一的真實）。一實諦，沒有虛妄，沒有顛倒，常樂我凈等，所以名為無作四聖諦。《法華經》的偈頌說：『更以異方便，助顯第一義。』又說：『唯此一事實，即是無作一實諦。』以真如（事物的本性）之性，是自心之實，名一實諦。唸唸圓成，更有什麼可作的？名無作四諦。所以八千聲聞，在法華會上見到如來性（佛性），就像秋收冬藏，更沒有什麼可作的。因為通達了根本，自然就是這樣。如果未見性的人，不可安然，拱手效仿無作無修，必須等到水到渠成，自然任運。所以只要瞭解一心，自然無作，不是強行為之。所以說陰入（五陰和十二入）皆如，沒有苦可以捨棄；無明塵勞（無明和煩惱）即是菩提，沒有集可以斷除；邊邪（偏頗和邪惡）皆是中正，沒有道可以修習；生死即是涅槃，沒有滅可以證得。沒有苦沒有集，所以沒有世間；沒有道沒有滅，所以沒有出世間。純一實相，實相外更沒有別的法。
【English Translation】 English version Parinirvana (another transliteration of Nirvana). It is called Nirodha Satya (the truth of the cessation of suffering). Klesha (afflictions) is Bodhi (enlightenment). It is called Marga Satya (the path to enlightenment). This only discusses the Four Noble Truths within one mind. There are also four types of Four Noble Truths in the Four Teachings: the Four Noble Truths of arising and ceasing in the Tripitaka Teaching, the Four Noble Truths of non-arising in the Shared Teaching, the Four Noble Truths of immeasurable in the Distinct Teaching, and the Four Noble Truths of non-action in the Perfect Teaching. Now, we only discuss the Four Noble Truths of non-action in the Perfect Teaching. The 『止觀』 (Zhǐ Guān, Ceasing and Contemplating) says: 『The Dharma-nature and all dharmas are not two, not different.』 Even mundane dharmas are like this, how much more so are the Two Vehicles? To seek the Real Mark apart from mundane dharmas is like avoiding emptiness here and seeking emptiness elsewhere. Mundane dharmas are the real dharmas, there is no need to abandon the mundane and turn towards the sacred. The Sutra says: 『Birth and death are Nirvana, one color, one fragrance, all are the Middle Way.』 This is the Four Noble Truths of non-action. Furthermore, the 『玄義』 (Xuán Yì, Profound Meaning) says: 『Because of being deluded about the principle, Bodhi is affliction, called Samudaya Satya (the origin of suffering); Nirvana is birth and death, called Dukkha Satya (the truth of suffering). Because of being able to understand the principle, affliction is Bodhi, called Marga Satya; birth and death are Nirvana, called Nirodha Satya.』 Being in the midst of affairs, without thought, without niệm, without anyone creating, therefore it is called non-action. It is also called the One Real Truth (the only reality). The One Real Truth is without falsehood, without inversion, with permanence, bliss, self, purity, etc., therefore it is called the Four Noble Truths of non-action. The verse in the Lotus Sutra says: 『Further using different expedient means to help reveal the supreme meaning.』 It also says: 『Only this one reality is the Four Noble Truths of non-action.』 With the nature of Tathata (suchness), it is the reality of one's own mind, called the One Real Truth. Thought after thought perfectly accomplished, what more is there to do? Called the Four Noble Truths of non-action. Therefore, the eight thousand Shravakas (voice-hearers) saw the Tathagata-nature (Buddha-nature) at the Lotus Assembly, like autumn harvest and winter storage, there is nothing more to do. Because they have attained the root, it is naturally so. If a person has not seen the nature, they cannot be at ease, folding their hands and imitating non-action and non-cultivation, they must wait until the water flows and the channel is formed, naturally and spontaneously. Therefore, as long as one understands one mind, it is naturally non-action, not forced. Therefore, it is said that the skandhas (aggregates) and ayatanas (sense bases) are all as they are, there is no suffering to abandon; ignorance and defilements are Bodhi, there is no origin to cut off; biases and evils are all centered and upright, there is no path to cultivate; birth and death are Nirvana, there is no cessation to realize. Without suffering, without origin, therefore there is no world; without path, without cessation, therefore there is no transcendence of the world. Purely the One Real Mark, there is no other dharma outside of the Real Mark.
。又文殊道行經云。佛告文殊師利。若見一切諸法無起。即解苦諦。若見一切諸法無住。即能斷集。若見一切諸法畢竟涅槃。即能證滅。文殊師利。若見一切諸無自體。即是修道。
宗鏡錄卷第七十六
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第七十七
慧日永明寺主智覺禪師延壽集
夫一念無明心。鼓動真如海。成十二緣起。作生死根由。若了之。為佛智海之波瀾。昧之。作生死河之漩洑。云何成佛智。云何成生死。
答。天真之佛智本有。妄緣之生死體空。雖有二名。但是一義。只謂不了第一義諦。號曰無明。因不了之所盲。成惑業之眾苦。了無明之實性。成涅槃之妙心。若迷為惑業。則成三道。一無明愛取。是煩惱道。二行有。是業道。三識名色六入觸受生老死。是苦道。若悟。為三因佛性。一識名色六入觸受生老死七支。是正因佛性。二無明愛取三支。是了因佛性。三行有二支。是緣因佛性。如是等義。差別不同。唯是一心。迷成多種。雖成多種。不離一心。華嚴經云。佛子。此菩薩摩訶薩。復作是念。三界所有。唯是一心。如來於此分別演說十二有支。皆依一心如是而立。何以故。隨事貪慾。與心共生。
【現代漢語翻譯】 現代漢語譯本： 《文殊道行經》中說，佛告訴文殊師利（Manjusri，智慧的象徵）：『如果能見到一切諸法沒有生起，就是理解了苦諦（Dukkha-satya，關於苦難的真理）。如果能見到一切諸法沒有住留，就能斷除集諦（Samudaya-satya，關於苦難根源的真理）。如果能見到一切諸法最終歸於涅槃（Nirvana，解脫），就能證得滅諦（Nirodha-satya，關於苦難止息的真理）。文殊師利，如果能見到一切諸法沒有自性，那就是在修道諦（Marga-satya，關於達到解脫的道路的真理）。』
《宗鏡錄》卷第七十七
慧日永明寺住持智覺禪師延壽 輯
一念無明之心，鼓動真如（Tathata，事物的真實本性）之海，形成十二緣起（十二因緣，十二個相互關聯的環節），成為生死輪迴的根源。如果覺悟了它，就成為佛智之海的波瀾；如果迷惑於它，就成為生死之河的漩渦。如何成為佛智？如何成為生死？
答：天真本具的佛智本來就存在，虛妄攀緣的生死本體是空性的。雖然有佛智和生死兩個名稱，但實際上是一個道理。只是因為不瞭解第一義諦（Paramartha-satya，最高的真理），所以稱為無明（Avidya，無知）。因為無明的矇蔽，形成了惑業（Klesha-karma，煩惱和行為）的種種苦果。瞭解無明的真實本性，就能成就涅槃的妙心。如果執迷於惑業，就會形成三道：一是無明、愛（Trsna，渴愛）、取（Upadana，執取），這是煩惱道；二是行（Samskara，業力）、有（Bhava，存在），這是業道；三是識（Vijnana，意識）、名色（Namarupa，精神和物質）、六入（Sadayatana，六根）、觸（Sparsa，感覺）、受（Vedana，感受）、生（Jati，出生）、老死（Jaramarana，衰老和死亡），這是苦道。如果覺悟，就成為三因佛性：一是識、名色、六入、觸、受、生、老死這七支，是正因佛性；二是無明、愛、取這三支，是了因佛性；三是行、有這兩支，是緣因佛性。像這些意義，差別不同，唯一是心。迷惑就形成多種，雖然形成多種，但不離一心。《華嚴經》說：『佛子，這位菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）又這樣想：三界（Trailokya，欲界、色界、無色界）所有，唯一是心。如來（Tathagata，佛）對此分別演說十二有支，都是依一心而建立。為什麼呢？因為隨順事物而產生的貪慾，與心共同生起。』
【English Translation】 English version: The 『Manjusri』s Practice Sutra』 states: 『The Buddha told Manjusri (Manjusri, symbol of wisdom): If you see that all dharmas (phenomena) do not arise, you understand the Truth of Suffering (Dukkha-satya, the truth about suffering). If you see that all dharmas do not abide, you can cut off the Truth of Accumulation (Samudaya-satya, the truth about the origin of suffering). If you see that all dharmas ultimately attain Nirvana (Nirvana, liberation), you can realize the Truth of Cessation (Nirodha-satya, the truth about the cessation of suffering). Manjusri, if you see that all dharmas have no self-nature, then you are cultivating the Truth of the Path (Marga-satya, the truth about the path to liberation).』
Zong Jing Lu (Record of the Source Mirror) Volume 77
Compiled by Chan Master YanShou, Zhijue of Hui Ri Yong Ming Temple
A single thought of ignorance agitates the ocean of True Thusness (Tathata, the true nature of things), forming the twelve links of dependent origination (twelve nidanas, twelve interconnected links), becoming the root cause of birth and death. If you awaken to it, it becomes the waves of the ocean of Buddha-wisdom; if you are deluded by it, it becomes the whirlpools of the river of birth and death. How does it become Buddha-wisdom? How does it become birth and death?
Answer: The Buddha-wisdom inherent in our true nature is originally present; the substance of birth and death due to false conditions is empty. Although there are two names, they are actually one meaning. It is only because of not understanding the ultimate truth (Paramartha-satya, the highest truth) that it is called ignorance (Avidya, ignorance). Because of the blindness of ignorance, the various sufferings of delusion and karma (Klesha-karma, afflictions and actions) are formed. Understanding the true nature of ignorance leads to the wonderful mind of Nirvana. If one is deluded by delusion and karma, the three paths are formed: first, ignorance, craving (Trsna, thirst), and grasping (Upadana, clinging), which is the path of affliction; second, karmic formations (Samskara, volitional formations) and existence (Bhava, becoming), which is the path of karma; third, consciousness (Vijnana, consciousness), name and form (Namarupa, mind and matter), the six sense bases (Sadayatana, the six sense organs), contact (Sparsa, contact), feeling (Vedana, sensation), birth (Jati, birth), old age and death (Jaramarana, aging and death), which is the path of suffering. If one awakens, it becomes the three causal Buddha-natures: first, consciousness, name and form, the six sense bases, contact, feeling, birth, old age and death, these seven links are the direct cause Buddha-nature; second, ignorance, craving, and grasping, these three links are the enabling cause Buddha-nature; third, karmic formations and existence, these two links are the supporting cause Buddha-nature. These meanings are different, but they are all one mind. Delusion forms many kinds, but although many kinds are formed, they do not depart from one mind. The Avatamsaka Sutra says: 『Buddha-child, this Bodhisattva-mahasattva (Bodhisattva-mahasattva, great bodhisattva) thinks again: All that exists in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) is only mind. The Tathagata (Tathagata, the Buddha) separately expounds the twelve links of existence based on this one mind. Why? Because craving that arises in accordance with things arises together with the mind.』
心是識。事是行。於行迷惑是無明。與無明及心共生。是名色。名色增長是六處。六處三分合為觸。觸共生是受。受無厭足是愛。愛攝不捨是取。彼諸有支生是有。有所起名生。生熟為老。老壞為死。大集經云。十二因緣。一人一念。悉皆具足。但隨一境。一念起處。無不具足。且如眼見色。不了名無明。生愛惡名行。是中心意名識。色共識行即名色。六處生貪名六入。色與眼作對名觸。領納名受。於色纏綿名愛。想色相名取。念色心起名有。心生名生。心滅名死。乃至意思法。亦復如是。一日一夜。凡起幾念。唸唸織幾十二因緣。成六趣無窮之生死。是以生死無體。全是如來藏。第一義心。迷悟升沉了不可得。輔行記云。十二因緣。華嚴大集等經。皆云。一念心具。凡諸大乘雲一念者。意皆如是。若不爾者。云何遍收一切諸法。止觀亦云。緣生正一念心。十二門論問云。為在一心。為在異心。論問意者。為在一人多人一念心耶。如是一念異念。並得。多人一人。於今一念。悉皆具足。多人一人所起之心。不出百界。百界為多。一念為一。一多相即。非一非多。大品明。一切諸法。皆趣因緣。百界因緣。不出一念。是故名為是趣不過。故得名為一念具足。遠法師云。無明緣行者。有四無明。一迷理無明。義通始終。二
【現代漢語翻譯】 現代漢語譯本 心就是識（consciousness），事就是行（action）。對於行為的迷惑就是無明（ignorance）。與無明和心共同產生，就叫做名色（name and form）。名色增長就是六處（six sense bases）。六處的三分合起來就是觸（contact）。觸共同產生就是受（feeling）。對於感受沒有滿足就是愛（craving）。愛執取不捨就是取（grasping）。這些有支產生就是有（becoming）。有所產生就叫做生（birth）。生熟就是老（aging）。老壞就是死（death）。《大集經》說，十二因緣，一人一念，全部都具備。只是隨著一個境界，一個念頭生起的地方，沒有不具備的。比如眼睛看見顏色，不明白就叫做無明。產生喜歡和厭惡就叫做行。這就是中心意念叫做識。色與識和行共同作用就是名色。六處產生貪念就叫做六入（six entrances）。色與眼相對就叫做觸。領納就叫做受。對於顏色纏綿不捨就叫做愛。想像顏色的相狀就叫做取。念顏色，心生起就叫做有。心生就叫做生。心滅就叫做死。乃至意思法，也是這樣。一天一夜，總共生起多少念頭？每個念頭都織成多少個十二因緣，成就六道無窮的生死。因此生死沒有實體，全是如來藏（Tathagatagarbha），第一義心（paramārtha-citta）。迷惑和覺悟，上升和沉淪，終究是不可得的。《輔行記》說，十二因緣，《華嚴經》、《大集經》等經都說，一念心具備。凡是大乘經典說的一念，意思都是這樣。如果不是這樣，怎麼能夠普遍包含一切諸法？《止觀》也說，緣生正是一念心。《十二門論》問，是在一個心中，還是在不同的心中？論問的意思是，是在一人多人的一念心中嗎？像這樣一念異念，都可以。多人一人，在現在這一念，全部都具備。多人一人所生起的心，不出百界（hundred realms）。百界是多，一念是一。一多相即，非一非多。《大品般若經》說明，一切諸法，都趨向因緣。百界的因緣，不出一念。所以叫做是趣不過，所以叫做一念具足。遠法師說，無明緣行，有四種無明。一是迷理無明，意義貫通始終。二是……
【English Translation】 English version Mind is consciousness (識). Action is karma (行). Delusion about karma is ignorance (無明). Co-arising with ignorance and mind is name and form (名色). The growth of name and form is the six sense bases (六處). The combination of the three aspects of the six sense bases is contact (觸). Contact co-arises with feeling (受). Insatiable feeling is craving (愛). Grasping and not relinquishing craving is clinging (取). The arising of these limbs of existence is becoming (有). What arises from becoming is called birth (生). The ripening of birth is aging (老). The decay of aging is death (死). The Mahasamghata Sutra says that the twelve links of dependent origination are fully present in one thought of one person. It is only that with any given circumstance, wherever a thought arises, everything is fully present. For example, when the eye sees a color, not understanding it is called ignorance. Generating liking and disliking is called action. This central intention is called consciousness. Color together with consciousness and action is name and form. The six sense bases generating greed is called the six entrances (六入). Color confronting the eye is called contact. Receiving is called feeling. Being entangled with color is called craving. Imagining the appearance of color is called clinging. Thinking about color, the mind arising is called becoming. The mind arising is called birth. The mind ceasing is called death. And so on, with intention and dharma, it is the same. In one day and one night, how many thoughts arise in total? Each thought weaves how many twelve links of dependent origination, accomplishing the endless cycle of birth and death in the six realms. Therefore, birth and death have no substance; it is all the Tathagatagarbha (如來藏), the ultimate reality mind (第一義心). Confusion and enlightenment, rising and falling, are ultimately unattainable. The Auxiliary Conduct Record says that the twelve links of dependent origination, the Avatamsaka Sutra (華嚴經), the Mahasamghata Sutra (大集經), and other sutras all say that one thought-moment is complete. Whenever the Mahayana sutras speak of one thought-moment, the meaning is like this. If it were not so, how could it universally encompass all dharmas? The Samatha-Vipassana (止觀) also says that dependent origination is precisely one thought-moment. The Twelve Gate Treatise (十二門論) asks, 'Is it in one mind, or in different minds?' The meaning of the question is, 'Is it in one person's or many people's one thought-moment?' Like this, one thought or different thoughts, both are possible. Many people or one person, in this present thought-moment, everything is fully present. The mind arising from many people or one person does not go beyond the hundred realms (百界). The hundred realms are many, one thought-moment is one. One and many are identical, neither one nor many. The Perfection of Wisdom Sutra (大品般若經) explains that all dharmas tend towards dependent origination. The dependent origination of the hundred realms does not go beyond one thought-moment. Therefore, it is called 'this tendency does not exceed,' so it is called 'one thought-moment is complete.' Dharma Master Yuan said, 'Ignorance conditioning action has four types of ignorance. First is ignorance obscuring principle, its meaning pervades from beginning to end. Second is...'
發業無明。在於行前。三覆業無明。此在行后識前。四受生無明。與識同時。或在識后。望過去種子心識。在於識后。望結生識。與識同時。又內外諸法。皆具因緣。如稻稈經云。爾時彌勒語舍利弗言。世尊常說見十二因緣。即是見法。見法即是見佛。乃至有因有緣。是名因緣法。此是佛略說因緣相。以此因。能生是果。如來出世。因緣生法。如來不出世。亦因緣生法。性相常住。無諸煩惱。究竟如實。非不如實。是真實法。離顛倒法。複次十二因緣法。從二種生。云何為二。一者因。二者果。因緣生法。復有二種。有內因緣。有外因緣。外因緣法。從何而生。如似種子。能生於芽。從芽生葉。從葉生節。從節生莖。從莖生穗。從穗生華。從華生實。無種子故無芽。乃至無有華實。有種子故芽生。乃至有華故果生。而種子不作念。我能生芽。芽亦不作念。我從種子生。乃至華亦不作念。我能生實。實亦不作念。我從華生。而實種子能生於芽。如是名為外因生法。云何名外緣生法。所謂地水火風空時。地種堅持。水種濕潤。火種成熟。風種發起。空種不作障礙。又假於時。節氣和變。如是六緣。具足便生。若六緣不具。物則不生。地水火風空時。六緣調和不增減故。物則得生。地亦不言我能持。水亦不言我能潤。火亦不
【現代漢語翻譯】 現代漢語譯本 發業無明（導致行為產生的無明），存在於『行』（行為）之前。 三覆業無明（覆蓋行為的無明），存在於『行』之後，『識』（意識）之前。 四受生無明（導致受生的無明），與『識』同時，或者在『識』之後。從過去種子心識的角度來看，它在『識』之後；從結生識的角度來看，它與『識』同時。 此外，內外諸法都具備因緣。正如《稻稈經》所說：『當時，彌勒菩薩對舍利弗說，世尊常說，見到十二因緣，就是見法；見法，就是見佛。』乃至有因有緣，就叫做因緣法。這是佛陀簡略地說明因緣的相狀。以這個因為基礎，才能產生這個果。如來出世，因緣生法；如來不出世，也因緣生法。其自性與現象恒常存在，沒有各種煩惱，究竟真實，不是不真實，這是真實之法，遠離顛倒之法。 再次，十二因緣法，從兩種情況產生。哪兩種呢？一是因，二是果。因緣生法，又有兩種：有內因緣，有外因緣。外因緣法，從何而生呢？就像種子，能夠產生芽；從芽產生葉；從葉產生節；從節產生莖；從莖產生穗；從穗產生花；從花產生果實。沒有種子，就沒有芽，乃至沒有花實。有了種子，芽就產生，乃至有了花，果實就產生。而種子不會想，『我能產生芽』；芽也不會想，『我從種子產生』；乃至花也不會想，『我能產生果實』；果實也不會想，『我從花產生』。而果實和種子能夠產生芽，這叫做外因生法。 什麼叫做外緣生法呢？就是地、水、火、風、空、時。地能保持，水能滋潤，火能成熟，風能發起，空能不作障礙。又憑藉時間，節氣調和變化。這樣六種緣分具足，事物就產生。如果六種緣分不具足，事物就不會產生。地、水、火、風、空、時，六種緣分調和，不增不減，事物就能產生。地也不會說『我能保持』，水也不會說『我能滋潤』，火也不會說『我能』
【English Translation】 English version 『Avidya』 (ignorance) that generates karma exists before 『Samskara』 (formation of volitional activities). The three 『Avarana Avidya』 (covering ignorance) exist after 『Samskara』 and before 『Vijnana』 (consciousness). The four 『Pratisandhi Avidya』 (rebirth-linking ignorance) are simultaneous with 『Vijnana』, or after 『Vijnana』. From the perspective of past seed consciousness, it is after 『Vijnana』; from the perspective of rebirth-linking consciousness, it is simultaneous with 『Vijnana』. Furthermore, all internal and external 『Dharmas』 (phenomena) possess causes and conditions. As the 『Rice Seedling Sutra』 says: 『At that time, Maitreya (the future Buddha) said to Sariputra (one of the chief disciples of the Buddha), the World Honored One (Buddha) often said that seeing the twelve 『Nidanas』 (links of dependent origination) is seeing the 『Dharma』; seeing the 『Dharma』 is seeing the Buddha.』 Thus, having causes and conditions is called 『Pratitya-samutpada』 (dependent origination). This is the Buddha's brief explanation of the aspect of dependent origination. With this cause as the basis, this effect can be produced. When the 『Tathagata』 (Buddha) appears in the world, 『Dharmas』 arise from causes and conditions; when the 『Tathagata』 does not appear in the world, 『Dharmas』 also arise from causes and conditions. Their nature and phenomena are constant, without various afflictions, ultimately real, not unreal, this is the real 『Dharma』, free from inverted 『Dharmas』. Again, the twelve 『Nidanas』 arise from two conditions. What are the two? One is cause, and the other is effect. 『Pratitya-samutpada』 also has two types: internal causes and conditions, and external causes and conditions. From what do external causes and conditions arise? Like a seed, it can produce a sprout; from the sprout, a leaf is produced; from the leaf, a node is produced; from the node, a stem is produced; from the stem, an ear is produced; from the ear, a flower is produced; from the flower, a fruit is produced. Without a seed, there is no sprout, and so on, until there is no flower or fruit. With a seed, a sprout is produced, and so on, until with a flower, a fruit is produced. But the seed does not think, 『I can produce a sprout』; the sprout does not think, 『I am produced from the seed』; and so on, until the flower does not think, 『I can produce a fruit』; the fruit does not think, 『I am produced from the flower』. But the fruit and seed can produce a sprout, this is called external cause arising 『Dharma』. What is called external condition arising 『Dharma』? It is earth, water, fire, wind, space, and time. Earth can hold, water can moisten, fire can mature, wind can initiate, space can not obstruct. Also relying on time, the seasons harmonize and change. When these six conditions are complete, things arise. If the six conditions are not complete, things will not arise. Earth, water, fire, wind, space, and time, when the six conditions are harmonious, neither increasing nor decreasing, things can arise. Earth also does not say 『I can hold』, water also does not say 『I can moisten』, fire also does not say 『I can』
言我能熟。風亦不言我能發起。空亦不言我能不作障礙。時亦不言我能令生。種亦不言我從六緣而得生芽。芽亦不言我從爾數緣生。雖不作念從爾數緣生。而實從眾緣和合得生。芽亦不從自生。亦不從他生。亦不從自他合生。亦不從自在天生。亦不從時方生。亦不從本性生。亦不從無因生。是名生法次第。如是外緣生法。以五事故。當知不斷亦非常。亦不從此至彼。如芽種少。果則眾多。相似相續。不生異物。云何不斷。從種芽根莖。次第相續。故不斷。云何非常。芽莖華果各自別。故非常。亦不種滅而後芽生。亦非不滅而芽便生。而因緣法。芽起種謝。次第生。故非常。種芽各各相異。故不此至彼。種少果多故。當知不一是。名種少果多。如種不生異果故。名相似相續。以此五種外緣。諸法得生。內因緣法。從二種生。云何為因。從無明乃至老死。無明滅則行滅。乃至生滅故。則老死滅。因無明故。有行。乃至因有生故。則有老死。無明不言我能生行。行亦不言我從無明生。乃至老死。亦不言我從無明生。而實有無明則有行。有生則有老死。是名內因次第生法。云何名內緣生法。所謂六界。地界。水界。火界。風界。空界。識界。何謂為地。能堅持者名為地界。何謂為水。能潤漬者名為水界。何謂為火。能成熟者名
【現代漢語翻譯】 現代漢語譯本 我說我能成熟（指果實）。風不說我能發起（指吹動種子）。空不說我能不妨礙（指提供生長空間）。時節不說我能令其生長。種子也不說我從六種因緣而得以生出新芽。芽也不說我從如此多的因緣而生。即使沒有這樣的念頭，實際上也是從眾多因緣和合而生。芽不是從自身產生，也不是從其他事物產生，也不是從自身和他者的結合產生，也不是從自在天（Mahesvara，印度教主神之一，被佛教認為是外道）產生，也不是從時間和方位產生，也不是從本性產生，也不是從無因而生。這被稱為生法的次第。 像這樣外在因緣所生的法，通過五種原因，應當知道它既不是斷滅的，也不是恒常的，也不是從此處到彼處。例如，種子少，果實則多；相似相續，不產生不同的事物。為什麼說不是斷滅的呢？從種子、芽、根、莖，次第相續，所以不是斷滅的。為什麼說不是恒常的呢？芽、莖、花、果各自不同，所以不是恒常的。也不是種子滅了之後芽才生，也不是種子不滅而芽就生了，而是因緣法，芽生起而種子消謝，次第而生，所以不是恒常的。種子和芽各自不同，所以不是從此處到彼處。種子少而果實多，所以應當知道不是一。這被稱為種子少而果實多。如同種子不生出不同的果實，所以稱為相似相續。憑藉這五種外在因緣，諸法得以產生。 內在因緣法，從兩種產生。什麼是因呢？從無明（Avidya，佛教十二因緣之一，指對事物真相的迷惑）乃至老死。無明滅則行滅，乃至生滅故，則老死滅。因為無明，所以有行（Samskara，佛教十二因緣之一，指由無明產生的行為）。乃至因為有生，所以有老死。無明不說我能生出行，行也不說我從無明而生，乃至老死也不說我從生而生。但實際上有無明就有行，有生就有老死。這被稱為內在因次第生法。 什麼叫做內在緣生法呢？就是六界：地界（Dhatu，構成身體的地大元素，指堅硬性）、水界（Dhatu，構成身體的水大元素，指濕潤性）、火界（Dhatu，構成身體的火大元素，指溫暖性）、風界（Dhatu，構成身體的風大元素，指流動性）、空界（Dhatu，構成身體的空大元素，指空間性）、識界（Vijnana-dhatu，指意識）。什麼是地界？能夠堅持者名為地界。什麼是水界？能夠潤澤者名為水界。什麼是火界？能夠成熟者名為火界。
【English Translation】 English version I do not say that I can ripen (referring to a fruit). The wind does not say that I can initiate (referring to blowing seeds). Space does not say that I can not create obstacles (referring to providing growing space). Seasons do not say that I can cause growth. Seeds also do not say that I can be born from six conditions to produce sprouts. Sprouts also do not say that I am born from so many conditions. Even without such a thought, it is actually born from the combination of many conditions. The sprout is not born from itself, nor is it born from other things, nor is it born from the combination of itself and others, nor is it born from Mahesvara (one of the main gods in Hinduism, considered an external path by Buddhism), nor is it born from time and direction, nor is it born from nature, nor is it born from no cause. This is called the order of the arising of phenomena. Like this, phenomena born from external conditions, through five reasons, should be known that it is neither annihilated nor constant, nor is it from here to there. For example, the seed is small, but the fruit is abundant; similar continuation, does not produce different things. Why is it said that it is not annihilated? From seed, sprout, root, stem, successive continuation, so it is not annihilated. Why is it said that it is not constant? Sprout, stem, flower, fruit are each different, so it is not constant. It is not that the sprout is born after the seed is destroyed, nor is the sprout born without the seed being destroyed, but the law of conditions, the sprout arises and the seed withers, successively born, so it is not constant. Seed and sprout are each different, so it is not from here to there. The seed is small and the fruit is abundant, so it should be known that it is not one. This is called the seed is small and the fruit is abundant. Just as the seed does not produce different fruits, it is called similar continuation. With these five external conditions, all phenomena can be born. Internal causal phenomena are born from two kinds. What is the cause? From ignorance (Avidya, one of the twelve links of dependent origination in Buddhism, referring to the delusion of the truth of things) to old age and death. When ignorance ceases, actions cease, and even when birth ceases, old age and death cease. Because of ignorance, there are actions (Samskara, one of the twelve links of dependent origination in Buddhism, referring to actions caused by ignorance). Even because there is birth, there is old age and death. Ignorance does not say that I can produce actions, and actions do not say that I am born from ignorance, and even old age and death do not say that I am born from birth. But in reality, if there is ignorance, there are actions, and if there is birth, there is old age and death. This is called the order of arising of internal causes. What is called internal dependent origination? That is the six elements: earth element (Dhatu, the earth element that constitutes the body, referring to hardness), water element (Dhatu, the water element that constitutes the body, referring to moisture), fire element (Dhatu, the fire element that constitutes the body, referring to warmth), wind element (Dhatu, the wind element that constitutes the body, referring to mobility), space element (Dhatu, the space element that constitutes the body, referring to space), consciousness element (Vijnana-dhatu, referring to consciousness). What is the earth element? That which can maintain is called the earth element. What is the water element? That which can moisten is called the water element. What is the fire element? That which can mature is called the fire element.
為火界。何謂為風。能出入息者名為風界。何謂為空。能無障礙者名為空界。何謂為識。四陰五識。亦言為名。亦名為識。如是眾法和合名為身。有漏心名為識。如是四陰為五情。根名為色。如是等六緣名為身。若六緣具足無損減者。則便成身。是緣若減。身則不成。地亦不念我能堅持。水亦不念我能濕潤。火亦不念我能成熟。風亦不念我能出入息。空亦不念我能無障礙。識亦不念我能生長。身亦不念我從爾數緣生。若無此六緣。身亦不生。地亦無我無人。無眾生。無壽命。非男非女。亦非非男非非女。非此非彼。水火風乃至識等。亦皆無我。無眾生。無壽命。乃至亦非此非彼。云何名無明。無明者。於六界中。生一想。聚想。常想。不動想。不壞想。內生樂想。眾生想。壽命想。人想。我想。我所想。生如是種種眾多想。是名無明。如是五情中。生貪慾瞋恚想。行亦如是。隨著一切假名法。名為識。四陰為名。色陰為色。是名色。名色增長生六入。六入增長生觸。觸增長生受。受增長生愛。愛增長生取。取增長生有。有增長故。能生后陰為生。生增長變。名為老。受陰敗壞故。名為死。能生嫉熱。故名憂悲苦惱。五情違害。名為身苦。意不和適。名為心苦。乃至如月麗天。去地四萬二千由旬。水流在下。月耀于上。
【現代漢語翻譯】 現代漢語譯本 什麼是火界（Tejo Dhatu）？能夠產生熱量的就叫做火界。什麼是風界（Vayo Dhatu）？能夠產生呼吸出入的就叫做風界。什麼是空界（Akasa Dhatu）？能夠無障礙的就是空界。什麼是識界（Vinnana Dhatu）？四陰（蘊）（色、受、想、行）和五識（眼、耳、鼻、舌、身）也被稱為名，也被稱為識。像這樣，各種法聚合在一起就叫做身。有煩惱的心叫做識。像這樣，四陰是五情（五根所對的五種感覺）。根被稱為色。像這樣，六緣（地、水、火、風、空、識）聚合在一起就叫做身。如果這六緣具足沒有減少，那麼就形成了身。如果這些緣減少了，身就不能形成。地不會想『我能堅持』，水不會想『我能濕潤』，火不會想『我能成熟』，風不會想『我能呼吸出入』，空不會想『我能無障礙』，識不會想『我能生長』，身也不會想『我是從這些緣而生的』。如果沒有這六緣，身也不會產生。地沒有我，沒有人，沒有眾生，沒有壽命，不是男，不是女，也不是非男非女，不是此，也不是彼。水、火、風乃至識等，也都沒有我，沒有眾生，沒有壽命，乃至也不是此也不是彼。什麼叫做無明（Avidya）？無明就是對於六界（地、水、火、風、空、識）產生一種想，聚集想，常想，不動想，不壞想，內心產生快樂想，眾生想，壽命想，人想，我想，我所想。產生像這樣種種眾多的想法，這就叫做無明。像這樣，在五情（五根所對的五種感覺）中，產生貪慾瞋恚想，行為也是這樣。隨著一切假名法，叫做識。四陰（蘊）（色、受、想、行）是名，色陰（蘊）是色，這就叫做色。名色增長產生六入（眼、耳、鼻、舌、身、意）。六入增長產生觸。觸增長產生受。受增長產生愛。愛增長產生取。取增長產生有。因為有增長，所以能產生后陰（蘊）為生。生增長變化，叫做老。受陰（蘊）敗壞，叫做死。能產生嫉妒熱惱，所以叫做憂悲苦惱。五情（五根所對的五種感覺）違背損害，叫做身苦。意念不和諧，叫做心苦。乃至就像月亮懸掛在天空，距離地面四萬二千由旬（Yojana），水在下面流動，月亮在上面照耀。
【English Translation】 English version It is the fire element (Tejo Dhatu). What is wind? That which can exhale and inhale is called the wind element (Vayo Dhatu). What is space? That which can be without obstruction is called the space element (Akasa Dhatu). What is consciousness? The four aggregates (Skandhas) (form, feeling, perception, mental formations) and the five consciousnesses (eye, ear, nose, tongue, body) are also called name, and also called consciousness. Thus, the combination of all these dharmas is called the body. The mind with defilements is called consciousness. Thus, the four aggregates are the five senses. The roots are called form. Thus, the combination of these six causes (earth, water, fire, wind, space, consciousness) is called the body. If these six causes are complete and not diminished, then the body is formed. If these causes are diminished, the body will not be formed. Earth does not think, 'I can hold.' Water does not think, 'I can moisten.' Fire does not think, 'I can mature.' Wind does not think, 'I can exhale and inhale.' Space does not think, 'I can be without obstruction.' Consciousness does not think, 'I can grow.' The body does not think, 'I am born from these causes.' If there are no these six causes, the body will not be born. Earth has no self, no person, no sentient being, no life, is not male, is not female, is not neither male nor female, is not this, is not that. Water, fire, wind, and even consciousness, all have no self, no sentient being, no life, and are not this or that. What is called ignorance (Avidya)? Ignorance is to generate a thought, an aggregate thought, a permanent thought, an unmoving thought, an indestructible thought, a thought of pleasure arising within, a thought of sentient beings, a thought of life, a thought of person, a thought of self, a thought of what belongs to self, in the six elements (earth, water, fire, wind, space, consciousness). To generate such various and numerous thoughts is called ignorance. Thus, in the five senses, to generate thoughts of greed and hatred, and so is action. Following all provisional names is called consciousness. The four aggregates (Skandhas) (form, feeling, perception, mental formations) are name, and the form aggregate is form, and this is called form. The growth of name and form gives rise to the six entrances (eye, ear, nose, tongue, body, mind). The growth of the six entrances gives rise to contact. The growth of contact gives rise to feeling. The growth of feeling gives rise to craving. The growth of craving gives rise to grasping. The growth of grasping gives rise to becoming. Because of the growth of becoming, it can give rise to the later aggregates as birth. The growth and change of birth is called old age. The decay and destruction of the feeling aggregate is called death. It can give rise to jealousy and burning, so it is called sorrow, grief, suffering, and distress. The violation and harm of the five senses is called bodily suffering. The disharmony of the mind is called mental suffering. Even as the moon hangs in the sky, forty-two thousand yojanas (Yojana) from the earth, water flows below, and the moon shines above.
玄像雖一影現眾水。月體不降。水質不升。如是舍利弗。眾生不從此世至於後世。不從後世復至於此。然有業果因緣報應。不可損減。是以如月不動。影現眾流。類識不行。身份六趣。雖無作者。業果宛然。但逐緣生。不乖法爾。又有德女所問大乘經云。爾時有德婆羅門女白佛言。世尊。所言無明。為內有耶。為外有耶。佛言。不也。有德女言。世尊。若於內外無有無明。云何得有無明緣行。複次世尊。有他世法而來至於今世以不。佛言。不也。有德女復白佛言。世尊。無明行相。是實有耶。佛言。不也。無明自性。從於虛妄分別而生。非真實生。從顛倒生。非如理生。有德女復白佛言。世尊。若如是者。則無無明。云何得有諸行生起。于生死中受諸苦報。世尊。如樹無根。則無枝葉華果等物。如是無明無自性故。行等生起。定不可得。佛言。有德女。一切諸法。皆畢竟空。凡愚迷倒。不聞空義。設得聞之。無智不了。由此具造種種諸業。既有眾業。諸有則生。于諸有中。備受眾苦。第一義諦。無有諸業。亦無諸有而從業生。及以種種眾苦惱事。有德女。如來應正等覺。隨順世間。廣為眾生。演說諸法。欲令悟解第一義故。有德女。第一義者。亦隨世間而立名字。何以故。實義之中。能覺所覺。一切皆悉不可得故。有
【現代漢語翻譯】 現代漢語譯本 玄像雖然只是一個，卻能影現在無數的水中。月亮的本體並沒有降下來，水本身的性質也沒有升上去。就像這樣，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。眾生不會從此世直接到後世，也不會從後世直接回到此世。然而，業果、因緣和報應是存在的，並且不會減少。因此，就像月亮不動，卻能影現在眾多的河流中一樣，意識的流轉雖然沒有固定的去處，身體也會在六道（地獄、餓鬼、畜生、阿修羅、人、天）中輪迴，雖然沒有真正的作者，但業果卻清晰地存在。這一切都只是隨著因緣而生，並不違背事物本來的規律。 又有《有德女所問大乘經》中說，當時有德婆羅門女問佛說：『世尊，您所說的無明（avidyā，佛教中的根本煩惱，指對事物真相的迷惑），是在內在有呢，還是在外在有呢？』佛說：『不是的。』有德女說：『世尊，如果在內在和外在都沒有無明，怎麼會有無明緣行（saṃskāra，十二因緣之一，指由無明所產生的行為）呢？』 『再者，世尊，有從其他世界的法來到今世的嗎？』佛說：『不是的。』有德女又問佛說：『世尊，無明的行相是真實存在的嗎？』佛說：『不是的。無明的自性是從虛妄的分別中產生的，不是真實產生的，是從顛倒的認知中產生的，不是從如理的認知中產生的。』 有德女又問佛說：『世尊，如果像您所說的那樣，那就沒有無明瞭，怎麼會有諸行生起，在生死輪迴中承受各種痛苦的果報呢？世尊，就像樹沒有根，就不會有枝葉花果等物一樣，如果無明沒有自性，那麼諸行等生起，一定是不可得的。』 佛說：『有德女，一切諸法（dharma，佛教術語，指宇宙間的一切事物和規律）都是畢竟空的。凡夫愚昧顛倒，不聽聞空性的道理，即使聽聞了，也沒有智慧去理解。因此，他們造作種種的業。既然有了眾業，諸有（bhava，指存在，特別是輪迴中的存在）就會產生。在諸有之中，就會承受各種痛苦。從第一義諦（paramārtha-satya，佛教中的最高真理）的角度來看，沒有諸業，也沒有諸有是從業產生的，以及種種痛苦煩惱的事情。』 『有德女，如來應正等覺（tathāgata arhat samyak-saṃbuddha，佛陀的稱號，意為如實而來、應受供養、正等覺悟者）隨順世間的說法，廣泛地為眾生演說諸法，是爲了讓他們領悟第一義諦。有德女，第一義諦，也是隨順世間而建立名字的。為什麼呢？因為在真實的意義中，能覺悟的主體和所覺悟的客體，一切都是不可得的。』
【English Translation】 English version Although the illusory image is one, it appears in numerous waters. The essence of the moon does not descend, and the nature of the water does not ascend. Likewise, Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom), beings do not go from this life directly to the next, nor do they return from the next life directly to this one. However, karma, causal conditions, and karmic retribution exist and are not diminished. Therefore, just as the moon remains still but its reflection appears in many streams, the flow of consciousness has no fixed destination, and the body transmigrates through the six realms (hell, hungry ghosts, animals, asuras, humans, and gods). Although there is no true agent, the karmic consequences are clearly present. All of this arises according to conditions and does not deviate from the inherent nature of things. Furthermore, in the Great Vehicle Sutra Questioned by the Virtuous Woman, it is said that at that time, the virtuous Brahmin woman asked the Buddha: 'World Honored One, is ignorance (avidyā, the fundamental affliction in Buddhism, referring to delusion about the true nature of things) internal or external?' The Buddha said, 'It is not.' The virtuous woman said, 'World Honored One, if there is no ignorance internally or externally, how can there be formations conditioned by ignorance (saṃskāra, one of the twelve links of dependent origination, referring to actions arising from ignorance)?' 'Moreover, World Honored One, do dharmas (phenomena) from other worlds come to this world?' The Buddha said, 'They do not.' The virtuous woman then asked the Buddha, 'World Honored One, is the characteristic of ignorance truly existent?' The Buddha said, 'It is not. The nature of ignorance arises from false discrimination; it is not truly produced, it arises from inverted perception, not from rational perception.' The virtuous woman then asked the Buddha, 'World Honored One, if it is as you say, then there is no ignorance. How can formations arise, and how can beings experience various painful retributions in the cycle of birth and death? World Honored One, just as a tree without roots cannot have branches, leaves, flowers, and fruits, if ignorance has no inherent nature, then the arising of formations and so on must be unattainable.' The Buddha said, 'Virtuous woman, all dharmas (Buddhist term referring to all things and laws in the universe) are ultimately empty. Ordinary people are deluded and do not hear the teachings on emptiness, and even if they hear them, they lack the wisdom to understand. Therefore, they create various karmas. Since there are many karmas, existences (bhava, referring to existence, especially existence in samsara) will arise. Within these existences, they will experience various sufferings. From the perspective of the ultimate truth (paramārtha-satya, the highest truth in Buddhism), there are no karmas, nor are there existences arising from karma, nor are there various painful and afflictive things.' 'Virtuous woman, the Tathāgata Arhat Samyak-saṃbuddha (title of the Buddha, meaning one who has come thus, worthy of offering, and perfectly enlightened) speaks of the dharmas in accordance with the world, extensively for the sake of sentient beings, in order to enable them to realize the ultimate truth. Virtuous woman, the ultimate truth is also named in accordance with the world. Why? Because in the true meaning, the subject that awakens and the object that is awakened are all unattainable.'
德女。譬如諸佛。化作於人。此所化人。復更化作種種諸物。其所化人。虛誑不實。所化之物。亦無實事。此亦如是。所造諸業。虛誑不實。從業有生。亦無實事。是以但了唯心之旨。自然萬法常虛。隨有見聞。悉順無生之道。凡關動作。皆歸無得之門。
問。此十二有支。云何名緣生。復何名緣起。
答。無有主宰。作者受者。無自作用。不得自在。從因而生。托眾緣轉。本無而有。有已散滅。唯法所顯。能潤所潤。墮相續法。名為緣生。論云。由煩惱繫縛。往諸趣中。數數生死。故名緣起。又因名緣起。果名緣生。
問。一念無明心。起十二有支。為自生。他生。共生。無因生。
答。緣起甚深。非四句。能測。了則一心冥寂。迷則六道輪迴。非妄非真。不常不斷。若云是妄。妄不可得。若云是真。復能流轉。若云是斷。相續恒生。若云是常。唸唸起滅。所以從心生故。生無能生。無有定性。佛性論云。複次一切諸法。無有自性。何以故。依因緣生故。譬如火。依他而生。離樵即不可見。亦如螢火。若火有自性。則應離樵。空中自然。雜集論云。諸緣起法。雖剎那則成滅。而住可得。雖無作用緣。而有功能緣可得。雖離有情。而有情可得。雖無作者。而諸業果不壞可得。是故甚深。業果
【現代漢語翻譯】 現代漢語譯本：德女（具有美德的女子）。譬如諸佛，變化成人的形象。這些被變化出來的人，又進一步變化出各種各樣的東西。這些被變化出來的人，虛假而不真實，他們所變化出來的東西，也沒有真實的存在。情況也是這樣，眾生所造作的各種業，虛假而不真實，因為業而產生的生命，也沒有真實的存在。因此，只要明白了唯心的宗旨，自然就會明白萬法都是虛幻的。無論有什麼樣的見聞，都順應于無生之道。所有的行為動作，都歸於無所得的境界。
問：這十二有支（十二因緣），為什麼叫做緣生，又為什麼叫做緣起？
答：其中沒有主宰者、作者或承受者，沒有自身的作用，不能夠自在。它們從因緣而生，依靠眾多的條件而運轉，本來沒有而後來有了，有了之後又會消散滅亡。只是法的顯現，能夠滋潤和被滋潤，屬於相續的法，這叫做緣生。《瑜伽師地論》中說：『由於煩惱的繫縛，眾生往生於各個趣道之中，經歷無數次的生死，所以叫做緣起。』另外，因叫做緣起，果叫做緣生。
問：一念無明的心，生起十二有支，是自己產生，還是由他產生，還是共同產生，還是沒有原因地產生？
答：緣起的道理非常深奧，不是四句（自生、他生、共生、無因生）能夠測度的。明白了，則一心寂靜；迷惑了，則在六道中輪迴。它非妄非真，不常不斷。如果說是虛妄的，虛妄是不可得的；如果說是真實的，又能夠流轉生死；如果說是斷滅的，相續卻恒常生起；如果說是常住的，卻唸唸生滅。所以，因為它從心而生，所以生沒有能生的自性，沒有固定的性質。《佛性論》中說：『再次，一切諸法，沒有自性。為什麼呢？因為它們依賴因緣而生。』譬如火，依賴其他事物而生，離開柴木就不可見。也像螢火蟲的光芒。如果火有自性，就應該離開柴木，在空中自然存在。《雜集論》中說：『各種緣起法，雖然剎那間就成就和滅亡，但其存在是可以得到的；雖然沒有作用的緣，但有功能的緣是可以得到的；雖然離開了有情，但有情是可以得到的；雖然沒有作者，但各種業的果報不會壞滅是可以得到的。』所以業果的道理非常深奧。
【English Translation】 English version: Virtuous woman. For example, the Buddhas transform into human forms. These transformed humans, in turn, transform into various things. These transformed humans are illusory and unreal, and the things they transform into also have no real substance. It is the same with this: the various karmas created by beings are illusory and unreal, and the lives that arise from karma also have no real existence. Therefore, if one understands the principle of 'only mind,' one will naturally realize that all phenomena are constantly illusory. Whatever is seen or heard accords with the path of non-arising. All actions and movements return to the gate of non-attainment.
Question: Why are these twelve Nidānas (twelve links of dependent origination) called 'dependent arising' (緣生, yuan sheng) and also 'dependent origination' (緣起, yuan qi)?
Answer: There is no ruler, creator, or receiver within them. They have no self-action and are not independent. They arise from causes and conditions, relying on numerous conditions to function. They come into being from nothing and then dissipate and vanish. They are merely manifestations of the Dharma, capable of nourishing and being nourished, belonging to the realm of continuous phenomena. This is called 'dependent arising.' The Yogācārabhūmi-śāstra states: 'Due to the bondage of afflictions, beings are reborn in various realms, experiencing countless births and deaths, hence it is called 'dependent origination.' Furthermore, the cause is called 'dependent origination,' and the result is called 'dependent arising.'
Question: Does the mind of one thought of ignorance, which gives rise to the twelve Nidānas, arise from itself, from another, from both, or without a cause?
Answer: Dependent origination is extremely profound and cannot be fathomed by the four possibilities (self-arising, other-arising, both-arising, causeless-arising). If one understands it, the one mind is serene and still; if one is deluded, one transmigrates in the six realms. It is neither false nor true, neither constant nor discontinuous. If it is said to be false, falsity is unattainable; if it is said to be true, it can still transmigrate. If it is said to be discontinuous, continuity constantly arises; if it is said to be constant, it arises and ceases moment by moment. Therefore, because it arises from the mind, arising has no self-arising nature and no fixed nature. The Buddha-nature Treatise states: 'Furthermore, all dharmas have no self-nature. Why? Because they arise dependent on conditions.' For example, fire arises dependent on other things; it cannot be seen without fuel. It is also like the light of a firefly. If fire had self-nature, it should exist naturally in the sky, apart from fuel. The Compendium of Topics states: 'Although conditioned dharmas are accomplished and extinguished in an instant, their existence can be obtained. Although there is no functional condition, a potential condition can be obtained. Although separated from sentient beings, sentient beings can be obtained. Although there is no creator, the fruits of karma do not perish and can be obtained.' Therefore, the principle of karmic consequences is extremely profound.
不壞者。雖內無作者。而有作業受果異熟。又諸緣起法有差別。謂待眾緣生。故非自作。雖有眾緣。無種子不生。故非他。作。彼俱無作用。故非共作。種子及眾緣。皆有功能。故非無因作。如上所說。是約世俗緣起之門。若如實說。尚不見一法是緣非緣。何況十二。湛然尊者云。不見色相。是行支滅。不見色緣是無明滅。不見色體。是識名色六入觸受滅。不見色生。是愛取有生滅。不見色滅。是老死滅。不見一相。是不見十二因緣空。不見見者。是不見因緣假。真俗雙亡。二諦俱泯。亦不見中。如是通達。了知因緣。若為此例。見萬法亦復如然。
問。萬境無明。與一心法性。為是一。為是二。若是一。不合分染凈二名。若是二。云何教中說無明即法性。
答。體一是真。名。二是假法。因情立。真。以智明。情。智自分。真。原不動。不可定同。不壞世諦故。不可定異。不失真諦故。涅槃經云。明與無明。愚人為二。智者了達。其性無二。無二之性。即是實性。古德約十法界釋云。愚人者。九界之愚也。愚人取相。見一切法。法性隨其取相心。悉無明也。如寒谷千年堅冰。未曾作水也。智者。佛界之智也。圓觀行人開佛眼者。見同古佛也。圓眼所見。無明本元是清凈法性。如太陽常照海水。未曾作冰
【現代漢語翻譯】 現代漢語譯本 不壞者（指佛陀或證悟者）。雖然內在沒有作者（指獨立的、永恒的自我），但有作業（karma）和承受果報的異熟（vipaka，指業力成熟后的結果）。而且，諸緣起法（pratītyasamutpāda，指相互依存的法則）有差別，意思是依賴眾多因緣而生，所以不是自己造成的。雖然有眾多因緣，沒有種子（bīja，指潛在的業力）也不會產生，所以不是他者造成的。彼（指自作和他作）都沒有作用，所以不是共同造成的。種子和眾多因緣，都有其功能，所以不是無因而作。如上面所說，是依據世俗緣起的角度。如果如實地說，甚至見不到一個法是緣或非緣，何況十二因緣（dvādaśāṅga pratītyasamutpāda）。湛然尊者說：『不見色相（rūpa，指物質現象），是行支（saṃskāra，指意志行為）滅。不見色緣，是無明（avidyā，指無知）滅。不見色體，是識（vijñāna，指意識）、名色（nāmarūpa，指精神和物質）、六入（ṣaḍāyatana，指六根）、觸（sparśa，指感覺）、受（vedanā，指感受）滅。不見色生，是愛（tṛṣṇā，指渴愛）、取（upādāna，指執取）、有（bhava，指存在）、生（jāti，指出生）、滅。不見一相，是不見十二因緣空（śūnyatā，指空性）。不見見者，是不見因緣假（mithyā，指虛假）。真俗雙亡，二諦（dve satye，指真諦和俗諦）俱泯，也不見中（madhyama，指中道）。』 如此通達，了知因緣。如果以此為例，見萬法也是如此。
問：萬境無明（avidyā，指無知），與一心法性（dharmatā，指事物本性），是一還是二？如果是一，不應該分染（kleśa，指煩惱）凈（viśuddhi，指清凈）二名。如果是二，為什麼教中說無明即是法性？
答：體一是真（satya，指真理），名二是假法（prajñapti，指假名安立），因情（rāga，指情執）而立。真以智（jñāna，指智慧）明，情智自分，真原不動，不可定同，不壞世諦（saṃvṛti-satya，指世俗諦）故。不可定異，不失真諦（paramārtha-satya，指勝義諦）故。《涅槃經》（Mahāparinirvāṇa Sūtra）云：『明與無明，愚人為二，智者了達，其性無二。無二之性，即是實性（bhūta-tathatā，指真實如如）。』 古德約十法界釋云：『愚人者，九界之愚也。愚人取相，見一切法，法性隨其取相心，悉無明也。如寒谷千年堅冰，未曾作水也。智者，佛界之智也。圓觀行人開佛眼者，見同古佛也。圓眼所見，無明本元是清凈法性，如太陽常照海水，未曾作冰。』
【English Translation】 English version The Undefiled One (referring to the Buddha or an enlightened being). Although there is no author within (referring to an independent, eternal self), there is karma (action) and the maturation of its results, vipaka (the result of karma ripening). Moreover, the dharmas of dependent origination (pratītyasamutpāda, the law of interdependence) have differences, meaning they arise dependent on numerous conditions, so they are not self-made. Although there are numerous conditions, without a seed (bīja, potential karma), they will not arise, so they are not made by others. Neither of them (self-made and other-made) has any function, so they are not jointly made. The seed and the numerous conditions all have their functions, so they are not made without a cause. As mentioned above, this is from the perspective of conventional dependent origination. If speaking truthfully, one cannot even see a single dharma as being a condition or not a condition, let alone the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda). Venerable Zhanran said: 'Not seeing the form (rūpa, material phenomena) is the cessation of the link of formations (saṃskāra, volitional actions). Not seeing the condition of form is the cessation of ignorance (avidyā, unawareness). Not seeing the substance of form is the cessation of consciousness (vijñāna), name and form (nāmarūpa, mind and matter), the six sense bases (ṣaḍāyatana), contact (sparśa), and feeling (vedanā). Not seeing the arising of form is the cessation of craving (tṛṣṇā), grasping (upādāna), existence (bhava), birth (jāti), and death. Not seeing a single characteristic is not seeing the emptiness (śūnyatā) of the twelve links of dependent origination. Not seeing the seer is not seeing the falsity (mithyā) of dependent origination.' When both truth and convention are extinguished, and both truths (dve satye, conventional and ultimate) are annihilated, one also does not see the middle (madhyama, the Middle Way). Understanding and knowing dependent origination in this way, one sees all dharmas in the same way.
Question: Are the myriad realms of ignorance (avidyā) and the one mind's dharma-nature (dharmatā) one or two? If they are one, they should not be divided into the two names of defilement (kleśa) and purity (viśuddhi). If they are two, why does the teaching say that ignorance is dharma-nature?
Answer: The substance being one is truth (satya), the names being two are provisional designations (prajñapti), established due to emotional attachment (rāga). Truth is illuminated by wisdom (jñāna), emotional attachment and wisdom are naturally distinct, the original truth is unmoved, so it cannot be definitively the same, because it does not destroy conventional truth (saṃvṛti-satya). It cannot be definitively different, because it does not lose ultimate truth (paramārtha-satya). The Nirvana Sutra (Mahāparinirvāṇa Sūtra) says: 'The ignorant see brightness and ignorance as two, but the wise realize that their nature is not two. The nature of non-duality is true reality (bhūta-tathatā).' An ancient master explained it in terms of the ten dharma realms: 'The ignorant are the ignorant of the nine realms. The ignorant grasp at appearances and see all dharmas, and the dharma-nature follows their mind of grasping at appearances, and is all ignorance. It is like solid ice in a cold valley for a thousand years, never having been made into water. The wise are the wisdom of the Buddha realm. Those who practice perfect contemplation and open the Buddha eye see the same as the ancient Buddhas. What is seen by the perfect eye is that the original source of ignorance is pure dharma-nature, like the sun constantly shining on seawater, never making it into ice.'
也。冰水性一隨緣成二。一不守性。恒自隨緣。雖復隨緣。不壞自性。況法性無明。亦何定一。亦何定異。則不隨事而失體。非共非分。不守性而任緣。亦同亦別。
問。三界初因。四生元始。莫窮本末。罔辯根由。莊老指之為自然。周孔詺之為渾沌。最初起處。如何指南。
答。欲知有情身土。真實端由。無先我心。更無餘法。謂心法剎那。自類相續。無始時界。展轉流來。不斷不常。憑緣憑對。非氣非稟。唯識唯心。肇論鈔云。老子云。無名天地始。有名萬物母。若佛教意。則以如來藏性轉變為識藏。從識藏變出。根身器世間一切種子。推其化本。即以如來藏性為物始也。無生無始。物之性也。生始不能動于性。即法性也。南齊沈約均聖論云。然則有此天地以來。猶一念也。
融大師問云。三界四生。以何為道本。以何為法用。
答。虛空為道本。森羅為法用。
問。于中誰為造作者。
答。此中實無造作者。法界性自然生。金剛三昧經云。善不善法。從心化生。可謂總持之門。萬法之都矣。光未發處。尚無其名。念欲生時。似分其影。初因強覺。漸起了知。見相才分。心境頓現。首楞嚴經云。皆是覺。明明瞭知性。因了發相。從妄見生。山河大地。諸有為相。次第遷流。
【現代漢語翻譯】 現代漢語譯本： 也。冰和水的性質本一，隨因緣而成為二。一不執守自性，總是隨順因緣。雖然隨順因緣，但不壞滅其自性。何況法性和無明，又何必執定為一，又何必執定為異呢？這樣就不會隨逐事相而失去本體，既非完全相同也非完全不同。不執守自性而任由因緣，既相同也相異。
問：三界（Trailokya）最初的因，四生（the four forms of birth）原始的開端，無法窮盡其本末，難以分辨其根由。莊子和老子稱之為自然，周公和孔子稱之為渾沌。最初生起之處，如何指示？
答：想要知道有情眾生的身軀和國土，真實的根源，沒有先於我心的東西，更沒有其他什麼法。所謂心法剎那生滅，同類相續，從無始的時間以來，輾轉流傳而來，不斷也不斷絕，依靠因緣和對境而生，既非氣也非稟賦，唯是識和心。肇論鈔中說，老子說：『無名，天地之始；有名，萬物之母。』如果按照佛教的意義，則是以如來藏性（Tathāgatagarbha-dhātu）轉變成為識藏（ālaya-vijñāna），從識藏變現出根身、器世間一切種子。推究其化生的根本，就是以如來藏性作為萬物的開端。無生無始，是萬物的本性。生和始不能動搖其本性，這就是法性（Dharmatā）。南齊沈約的均聖論中說：『如此說來，自從有天地以來，也只是一念之間。』
融大師問道：三界四生，以什麼作為道的根本？以什麼作為法的功用？
答：虛空作為道的根本，森羅萬象作為法的功用。
問：其中誰是造作者？
答：其中實在沒有造作者。法界（Dharmadhātu）的本性自然而生。《金剛三昧經》中說：『善和不善的法，都是從心化生。』這可以說是總持之門，萬法的都城了。光明尚未顯發之處，尚且沒有名稱。念頭將要生起時，似乎才分出影子。最初的因是強烈的覺知，漸漸產生了知覺。見相才一分明，心和境立刻顯現。《首楞嚴經》中說：『都是覺，明明瞭知的自性，因爲了知而生起現象，從虛妄的見解產生。山河大地，各種有為的現象，次第遷流。』
【English Translation】 English version: Also, the nature of ice and water is originally one, becoming two depending on conditions. The 'one' does not cling to its own nature, always following conditions. Although it follows conditions, it does not destroy its own nature. Moreover, why should we fixate on whether Dharmatā (法性) and ignorance (無明) are one or different? In this way, one does not lose the substance by following phenomena, being neither completely the same nor completely different. Not clinging to one's own nature but allowing conditions to take their course, it is both the same and different.
Question: What is the initial cause of the Trailokya (三界, three realms) and the original beginning of the four forms of birth (四生)? Their origin and end cannot be exhausted, and their roots and causes are difficult to distinguish. Zhuangzi and Laozi refer to it as 'nature' (自然), and the Duke of Zhou and Confucius call it 'chaos' (渾沌). Where does the very beginning arise? How can you point it out?
Answer: If you want to know the true origin of sentient beings' bodies and lands, there is nothing prior to 'my mind,' and there is no other dharma. The mind-dharma arises and ceases in an instant, with similar kinds continuing in succession, flowing from beginningless time, neither continuous nor discontinuous, relying on conditions and objects, neither qi nor endowment, only consciousness and mind. The Zhaolun Commentary says, 'Laozi said, "Nameless, the beginning of heaven and earth; named, the mother of all things." According to Buddhist meaning, the Tathāgatagarbha-dhātu (如來藏性, the womb of the Thus-Come One) transforms into the ālaya-vijñāna (識藏, storehouse consciousness), and from the storehouse consciousness, the roots, bodies, and all the seeds of the world arise. Tracing back to the root of transformation, it is the Tathāgatagarbha-dhātu that is the beginning of things. No birth, no beginning, is the nature of things. Birth and beginning cannot move the nature, which is Dharmatā (法性).' Shen Yue of the Southern Qi Dynasty said in his 'Treatise on Equalizing the Sages,' 'Thus, since the existence of heaven and earth, it is like a single thought.'
Master Rong asked: What is the root of the Dao (道) for the three realms and four forms of birth? What is the function of the Dharma (法)?
Answer: Emptiness is the root of the Dao, and the myriad phenomena are the function of the Dharma.
Question: Who is the creator in all of this?
Answer: There is truly no creator in this. The nature of the Dharmadhātu (法界, the realm of Dharma) arises naturally. The Vajrasamādhi Sūtra says, 'Good and unwholesome dharmas arise from the transformation of the mind.' This can be called the gate of total retention, the capital of all dharmas. Where the light has not yet manifested, there is not even a name. When a thought is about to arise, it seems to separate a shadow. The initial cause is a strong awareness, gradually giving rise to knowing. As soon as the appearance of seeing is distinguished, the mind and object immediately appear. The Śūraṅgama Sūtra says, 'All are awareness, the clearly knowing nature, arising from the manifestation of knowing, born from false views. Mountains, rivers, and the great earth, all conditioned phenomena, flow in succession.'
因此虛妄。終而復始。釋曰。此皆最初因迷一法界故。不覺念起。念起即是動相。動相即是第一業識。未分能所。乃覺明之咎也。從此變作能緣。流成了相。即明瞭知性。為第二見分轉識。后因見分而生相分。即因了發相。為第三相分。現識。能所才分。盡成虛妄。何者。見分生於翳眼。相分現於幻形。於是密對根塵。堅生情執。從此隔開真性。分出湛圓。于內執受知覺。作有識之身。于外離執想澄。成無情之土。遂使鏡中之形影。滅而又生。夢裡之山河。終而復始。但以本源性海。不從能所而生。湛爾圓明。照而常寂。只為眾生違性不了。背本圓明。執有所明。成於妄見。因明立所觀之境。因所起能觀之心。能所相生。心境對待。隨緣失性。莫反初原。不覺不知。以歷塵劫。所以經云。覺非所明。因明立所。所既妄立。生汝妄能。無同異中。熾然成異。異彼所異。因異立同。同異發明。因此復立無同無異。如是擾亂。相待生勞。勞久發塵。自相渾濁。由是引起塵勞煩惱。起為世界。靜成虛空。虛空為同。世界為異。彼無同異。真有為法。覺明空昧。相待成搖。故有風輪。執持世界。因空生搖。堅明立礙。彼金寶者。明覺立堅。故有金輪。保持國土。堅覺寶成。搖明風出。風金相摩。故有火光。為變化性。寶明生潤。
【現代漢語翻譯】 現代漢語譯本： 因此都是虛妄不實的，終結了又重新開始。釋迦牟尼解釋說：『這些都是最初因為迷惑了一法界（Dharmadhatu，一切法的總稱）的緣故。』不覺之中念頭生起，念頭生起就是動相。動相就是第一業識（Karma-vijnana，行為產生的意識），尚未區分能見和所見，這是覺悟光明的過失。從此變作能緣，流成了相，就是明瞭知性，成為第二見分轉識（Vijnana，轉變的意識）。後來因為見分而生出相分，就是因爲了別而顯發相，成為第三相分現識（Vijnana，顯現的意識）。能見和所見才剛一區分，就全都成了虛妄。為什麼呢？見分生於翳眼（有眼翳的眼睛），相分現於幻形，於是緊密地對應根塵（感官和感覺對像），堅固地產生情執。從此隔開了真性，分出了湛圓（清澈圓滿的本性）。于內執著領受知覺，作為有識之身；于外離棄執著，澄明清凈，成為無情的土地。於是使得鏡中的形影，滅了又生；夢裡的山河，終結了又重新開始。但是本源的性海（自性的海洋），不從能見和所見而生，清澈圓滿，照耀而常寂。只因爲眾生違背自性而不明白，背離本來的圓明，執著于有所明瞭，成就了虛妄的見解。因為明而建立所觀的境界，因為所觀而生起能觀的心。能觀和所觀相互產生，心和境相互對待，隨著因緣而失去本性，不能返回最初的本源，不覺不知，經歷了無數劫。所以經中說：『覺不是所能明瞭的，因為明瞭而建立所觀。所觀既然虛妄地建立，就產生了你的虛妄能見。在無同無異之中，熾盛地成就差異。差異於那所差異的，因為差異而建立相同。相同和差異顯明，因此又建立無同無異。』像這樣擾亂，相互對待而產生勞累。勞累久了就生髮塵垢，自身相互渾濁。由此引起塵勞煩惱，生起成為世界，靜止成為虛空。虛空為同，世界為異。那無同無異，是真有為法（有造作的法）。覺明空昧，相互對待而成為動搖，所以有風輪（Vayu-mandala，風的能量圈）執持世界。因為空而生動搖，堅固的明瞭建立障礙。那金寶，是明覺建立堅固，所以有金輪（Kancana-mandala，金的能量圈）保持國土。堅固的覺悟寶物成就，動搖的明瞭風產生。風和金相互摩擦，所以有火光，作為變化的性質。寶物明瞭而生潤澤。
【English Translation】 English version: Therefore, all is illusory and unreal, ending only to begin again. Shakyamuni explained: 'All of this is because, in the very beginning, there was delusion regarding the One Dharmadhatu (the totality of all phenomena).' Without awareness, thoughts arise; the arising of thoughts is the dynamic aspect. This dynamic aspect is the first Karma-vijnana (consciousness arising from actions), not yet distinguishing between the seer and the seen; this is the fault of enlightened awareness. From this, it transforms into the 'able to perceive,' flowing into form, which is the clear knowing nature, becoming the second 'seeing-division' Vijnana (consciousness of transformation). Later, because of the seeing-division, the 'form-division' arises, which is because of discernment that manifestation occurs, becoming the third 'form-division' present Vijnana (consciousness of manifestation). As soon as the seer and the seen are distinguished, all becomes illusory. Why? The seeing-division arises from a clouded eye, the form-division appears in an illusory shape. Thus, closely corresponding to the senses and their objects, firm attachment arises. From this, the true nature is separated, and the clear and complete (original nature) is divided. Internally, clinging to the reception of awareness, it becomes a sentient body; externally, abandoning attachment and becoming clear and pure, it becomes insentient earth. Thus, the images in the mirror are extinguished and reborn; the mountains and rivers in dreams end only to begin again. However, the original source, the ocean of nature, does not arise from the seer and the seen; it is clear, complete, illuminating, and eternally still. It is only because sentient beings go against their nature and do not understand, turning away from the original completeness and clinging to what is understood, that illusory views are created. Because of understanding, the realm of the observed is established; because of the observed, the mind that observes arises. The observer and the observed arise mutually, the mind and the realm are in opposition, losing their nature according to conditions, unable to return to the original source, unaware and unknowing, experiencing countless kalpas (eons). Therefore, the sutra says: 'Awareness is not what can be understood; because of understanding, the observed is established. Since the observed is falsely established, it gives rise to your false ability to see. In the midst of no sameness and no difference, difference is fiercely created. Differing from what is differed from, because of difference, sameness is established.' Sameness and difference are made clear, and therefore, no sameness and no difference are established again. In this way, there is disturbance, mutual dependence gives rise to toil. After prolonged toil, dust arises, and they become mutually turbid. From this, defilements and afflictions arise, arising to become the world, stillness becoming emptiness. Emptiness is sameness, the world is difference. That which is without sameness and difference is truly conditioned phenomena. The awareness of brightness and darkness, mutually dependent, becomes shaking, therefore there is the Vayu-mandala (wind wheel) holding the world. Because of emptiness, shaking arises, and firm understanding establishes obstacles. That which is gold and treasure is the firm establishment of clear awareness, therefore there is the Kancana-mandala (gold wheel) maintaining the land. Firm awareness of treasure is achieved, and shaking awareness of wind arises. Wind and gold rub against each other, therefore there is firelight, as the nature of change. Treasure is clear and gives rise to moisture.
火光上蒸。故有水輪。含十方界。火騰水降。交發立堅。濕為巨海。干為洲潬。以是義故。大海之中。火光常起。彼洲潬中。江河常注。水勢劣火。結為高山。是故山石。擊則成炎。融則成水。土勢劣水。抽為草木。是故林藪。遇燒成土。因絞成水。交妄發生遞相為種。以是因緣。世界相續。古釋云。覺明空昧。相待成搖者。由初妄覺影明不了。遂成空昧。如障明生闇。二相相形。覺明即是動相。空昧即是靜相。一明一昧。一動一靜。剎那相生。如風激浪。相待不息。于內初起。即名為搖。于外即成風輪世界。空昧。即是虛空。既無形相。不名世界。因空生搖。堅明立礙者。地相也。因空異明。相待成搖。搖能堅明以成於礙。如胎遇風。即成堅礙。亦是執明生礙義。于內即是覺明堅執。于外即成金寶。故云彼金寶者。明覺立堅。故知寶性。因覺明有。是故眾寶。皆有光明。小乘但知業感。而不知是何因種。堅覺寶成。搖明風出。風金相摩。故有火光為變化性者。堅執覺性。即成於寶。搖動所明。即出於風。動靜不息。即是風金相摩。于外即成火光。能成熟萬物。故言為變化性。寶明生潤。火光上蒸。故有水輪含十方界者。寶明之體。性有光潤。為火熱蒸。水便流出。又覺明生愛。愛即是潤。于內即是愛明。于外即成寶
【現代漢語翻譯】 現代漢語譯本 火光向上蒸騰，所以形成了水輪（世界的組成部分）。它包含著十方世界。火焰升騰，水汽下降，相互交織而形成堅固的物質。濕氣凝聚成巨大的海洋，乾燥的地方則變成洲灘。因為這個原因，大海之中常常有火光升起，那些洲灘之中，江河之水經常注入。水勢弱於火勢，所以凝聚成高山。因此，山石撞擊會產生火焰，融化則變成水。土勢弱於水勢，所以生長出草木。因此，林地草叢，遇到焚燒會變成泥土，受到擠壓則變成水。相互顛倒的虛妄現象不斷發生，彼此互為因果。因為這樣的因緣，世界才得以延續。 古代的解釋說，『覺悟的光明和空昧相互依存而產生動搖』，這是因為最初的虛妄覺悟，其光明的影子並不真切明瞭，於是就形成了空昧。就像遮蔽光明而產生黑暗一樣，這兩種現象相互作用。覺悟的光明就是動相，空昧就是靜相。一明一昧，一動一靜，剎那間相互產生，就像風吹動水面產生波浪一樣，相互依存而永不停息。在內在最初生起時，就叫做動搖。在外部就形成了風輪世界。空昧，就是虛空。既然沒有形相，就不能稱之為世界。因為虛空而產生動搖，『堅固的光明確立了阻礙』，這是地相。因為虛空與光明的不同，相互依存而產生動搖。動搖能夠使光明堅固而形成阻礙，就像胎兒遇到風，就形成了堅固的阻礙一樣。這也是執著光明而產生阻礙的含義。在內在就是覺悟的光明變得堅固執著，在外部就形成了金銀珠寶。所以說那些金銀珠寶，是因為光明的覺悟確立了堅固的性質。因此可知，珠寶的性質是因為覺悟的光明而產生的。所以各種珠寶，都具有光明。小乘佛教只知道是業力感召的結果，卻不知道是什麼樣的因緣種子。 『堅固的覺性形成寶物，動搖的光明產生風，風和金相互摩擦，所以有火光作為變化的性質』，這是說堅固執著的覺性，就形成了寶物。動搖所顯現的光明，就產生了風。動靜不停息，就是風和金相互摩擦。在外部就形成了火光，能夠成熟萬物，所以說是變化的性質。『寶物的光明產生潤澤，火光向上蒸騰，所以形成了水輪包含十方世界』，這是說寶物光明的本體，其性質具有光澤潤滑，因為火的熱力蒸騰，水就流了出來。又因為覺悟的光明產生愛，愛就是潤澤。在內在就是愛的光明，在外部就形成了寶物。
【English Translation】 English version The light of fire ascends, hence the water wheel (a component of the world) is formed. It contains the ten directions of the world. Flames rise, and water vapor descends, intertwining to form solid matter. Moisture condenses into vast oceans, while dry areas become continents and shores. For this reason, within the great ocean, flames often arise, and in those continents and shores, the waters of rivers constantly flow. The power of water is weaker than that of fire, so it condenses into high mountains. Therefore, when mountain stones are struck, they produce flames, and when melted, they turn into water. The power of earth is weaker than that of water, so it grows into vegetation. Therefore, forests and thickets, when burned, turn into soil, and when squeezed, they turn into water. Mutually inverted illusory phenomena constantly occur, each being the cause and effect of the other. Because of such causes and conditions, the world continues. Ancient explanations say, 'The light of enlightenment and ignorance depend on each other to produce agitation,' this is because the initial illusory enlightenment, its shadow of light is not truly clear, thus ignorance is formed. Just as obscuring light produces darkness, these two phenomena interact. The light of enlightenment is the dynamic aspect, and ignorance is the static aspect. One light and one ignorance, one movement and one stillness, arise momentarily, just as wind blowing on the water surface produces waves, depending on each other and never ceasing. When it initially arises internally, it is called agitation. Externally, it forms the wind wheel world. Ignorance is emptiness. Since it has no form, it cannot be called a world. Because of emptiness, agitation arises, 'solid light establishes obstacles,' this is the earth aspect. Because of the difference between emptiness and light, they depend on each other to produce agitation. Agitation can solidify light to form obstacles, just as a fetus encountering wind forms solid obstacles. This is also the meaning of clinging to light to produce obstacles. Internally, it is the enlightenment of light becoming solid and clinging, and externally, it forms gold and jewels. Therefore, it is said that those gold and jewels are because the enlightenment of light establishes a solid nature. Therefore, it can be known that the nature of jewels is produced because of the enlightenment of light. Therefore, all kinds of jewels have light. The Hinayana only knows that it is the result of karmic retribution, but does not know what kind of causal seeds it is. 'Solidified awareness forms treasures, agitated light produces wind, wind and metal rub against each other, so there is firelight as the nature of change,' this means that solidified and clinging awareness forms treasures. The light manifested by agitation produces wind. Movement and stillness do not cease, which is the friction between wind and metal. Externally, it forms firelight, which can mature all things, so it is said to be the nature of change. 'The light of treasures produces moisture, the light of fire ascends, so the water wheel containing the ten directions of the world is formed,' this means that the essence of the light of treasures has a glossy and smooth nature, because of the heat of the fire, water flows out. Also, because the light of enlightenment produces love, and love is moisture. Internally, it is the light of love, and externally, it forms treasures.
潤。火性上蒸。融愛成水。一切業種。非愛不生。一切世間。非水不攝。故四大性。互相因藉。體不相離。同一妄心所變起故。知虛空華。不離心故。又妄性不恒。前後變異。所感外相。優劣不同。愛心多者。即成巨海。執心多者。即成洲潬。風性生慢。火性生瞋。於色起愛潬中流水。違愛生瞋。海中火起。慢增愛劣。結為高山。愛增慢輕。抽為草木。瞋愛慢三互相滋蔓。異類成形。草木山川。千差萬品。先從妄想。結成四大。從四大性。愛慢滋生。離有情心。更無別體。故云交妄發生。遞相為種。又云。富樓那而白佛言。世尊。若復世間一切根塵。陰處界等。皆如來藏。清凈本然。云何忽生山河大地。諸有為相。次第遷流。終而復始。又疑雲。若此妙覺。本妙覺明。與如來心。不增不減。無狀。忽生山河大地。諸有為相。如來今得妙空明覺。山河大地。有為習漏。何當復生。佛言。富樓那。如汝所言。清凈本然。云何忽生山河大地。汝常不聞如來宣說。性覺妙明。本覺明妙。富樓那言。唯然。世尊。我嘗聞佛宣說斯義。佛言。汝稱覺明。為復性明稱名為覺。為覺不明稱為明覺。富樓那言。若此不明名為覺者。則無所明。佛言。若無所明。則無明覺。有所非覺。無所非明。無明又非覺湛明性。性覺必明。妄為明覺。覺
【現代漢語翻譯】 現代漢語譯本： 潤澤之性，如火向上蒸騰，融化情愛而成水。一切業力的種子，沒有愛就無法產生。一切世間，沒有水就無法攝持。所以四大（地、水、火、風）的性質，互相依賴，本體不可分離，都是同一個虛妄的心所變現出來的。因此，要知道虛空中的花朵，不離於心。而且虛妄的性質不是恒常不變的，前後變異，所感受到的外在現象，優劣不同。愛心多的人，就形成巨大的海洋。執著心多的人，就形成洲渚沙灘。風的性質產生傲慢，火的性質產生嗔恨。對於色（物質）產生愛，沙灘中就有流水。違背愛就產生嗔恨，海洋中就有火升起。傲慢增加，愛就減弱，就凝結成高山。愛增加，傲慢減弱，就抽生為草木。嗔恨、愛、傲慢三者互相滋長蔓延，不同種類的事物就形成了。草木山川，千差萬別。先是從虛妄的念想，凝結成四大。從四大中，傲慢滋生。離開有情眾生的心，就沒有其他的本體。所以說交錯的虛妄產生，遞相作為種子。又說： 富樓那（Full-na，十二大弟子之一）向佛陀稟告說：『世尊，如果世間一切根（感官）、塵（感覺對像）、陰（五蘊）、處（十二處）、界（十八界）等，都是如來藏（Tathagatagarbha，佛性），清凈本然，為什麼忽然產生山河大地，各種有為的現象，次第遷流，終而復始呢？』 又疑惑地說：『如果這妙覺（wonderful enlightenment），本妙覺明（original wonderful enlightenment），與如來的心，不增不減，沒有緣由，忽然產生山河大地，各種有為的現象。如來現在已經證得妙空明覺（wonderful empty bright awareness），山河大地，有為的習氣遺漏，什麼時候還會再生起呢？』 佛陀說：『富樓那，正如你所說，清凈本然，為什麼忽然產生山河大地？你難道沒有聽我說過，性覺妙明（nature of awareness is wonderfully bright），本覺明妙（original awareness is bright and wonderful）嗎？』 富樓那說：『是的，世尊，我曾經聽佛宣說這個道理。』 佛陀說：『你所說的覺明（awareness and brightness），是性明（nature of brightness）稱名為覺（awareness），還是覺不明（awareness is not bright）稱為明覺（brightness and awareness）呢？』 富樓那說：『如果這不明（not bright）稱為覺（awareness），那就沒有什麼可以照亮了。』 佛陀說：『如果沒有什麼可以照亮，那就沒有明覺（brightness and awareness）。有所照亮就不是覺（awareness），沒有什麼可以照亮就不是明（brightness）。無明（ignorance）又不是覺湛明性（awareness, clarity, and brightness of nature）。性覺（nature of awareness）必定是明（brightness），虛妄地作為明覺（brightness and awareness）。』
【English Translation】 English version: The nature of moisture, like fire rising upwards, melts love into water. All seeds of karma cannot arise without love. All the world cannot be contained without water. Therefore, the natures of the four great elements (earth, water, fire, wind) rely on each other, and their essence is inseparable, all transformed from the same deluded mind. Therefore, know that the flowers in the sky are inseparable from the mind. Moreover, the nature of delusion is not constant, changing before and after, and the external phenomena felt are different in quality. Those with much love form vast oceans. Those with much attachment form islands and sandbars. The nature of wind gives rise to arrogance, and the nature of fire gives rise to anger. Love arises towards form, and water flows in the sandbars. Opposing love gives rise to anger, and fire rises in the ocean. When arrogance increases and love diminishes, it solidifies into high mountains. When love increases and arrogance diminishes, it sprouts into grasses and trees. Anger, love, and arrogance mutually nourish and spread, and different kinds of forms are created. Grasses, trees, mountains, and rivers are of thousands of different kinds. First, from deluded thoughts, the four great elements are formed. From the four great elements, arrogance grows. Apart from the minds of sentient beings, there is no other essence. Therefore, it is said that intertwined delusions arise, serving as seeds for each other. It is also said: Purna (Full-na, one of the twelve great disciples) reported to the Buddha: 'World Honored One, if all the roots (senses), dust (sense objects), skandhas (five aggregates), places (twelve places), realms (eighteen realms), etc., in the world are the Tathagatagarbha (Buddha-nature), pure and inherently so, why do mountains, rivers, and the great earth suddenly arise, and all conditioned phenomena flow in succession, ending and beginning again?' He further questioned: 'If this wonderful enlightenment, original wonderful enlightenment, is neither increasing nor decreasing with the Tathagata's mind, without cause, mountains, rivers, and the great earth, all conditioned phenomena, suddenly arise. Now that the Tathagata has attained wonderful empty bright awareness, when will the habitual leakages of conditioned mountains, rivers, and the great earth arise again?' The Buddha said: 'Purna, as you say, pure and inherently so, why do mountains, rivers, and the great earth suddenly arise? Have you not often heard me say that the nature of awareness is wonderfully bright, and original awareness is bright and wonderful?' Purna said: 'Yes, World Honored One, I have heard the Buddha expound this principle.' The Buddha said: 'What you call awareness and brightness, is it the nature of brightness called awareness, or is awareness not bright called brightness and awareness?' Purna said: 'If this not bright is called awareness, then there is nothing to illuminate.' The Buddha said: 'If there is nothing to illuminate, then there is no brightness and awareness. What is illuminated is not awareness, and what cannot be illuminated is not brightness. Ignorance is not the awareness, clarity, and brightness of nature. The nature of awareness must be brightness, falsely acting as brightness and awareness.'
非所明。因明立所。所既妄立。生汝妄能。無同異中。熾然成異。異彼所異。因異立同。同異發明。因此復立無同無異。如是擾亂。相待生勞。勞久發塵。自相渾濁。由是引起。塵勞煩惱。起為世界。靜成虛空。虛空為同。世界為異。彼無同異。真有為法。釋曰。此二覺義。幽旨難明。若欲指陳。須分皁白。大約經論。有二種覺。一性覺。二本覺。又有二種般若。一本覺般若。二始覺般若。又有二種心。一自性清凈心。二離垢清凈心。又有二種真如。一在纏真如。二出纏真如。此四種。名隨義異。體即常同。今一切眾生。只具性覺。清凈本覺。自性清凈心。在纏真如等。于清凈本然中。妄忽生於山河大地。以在纏未離障故。未得出纏真如等。若十方諸佛。二覺俱圓。已具出纏真如等。無有妄想塵勞。永合清凈本然。則不更生山河大地。諸有為相等。如金出礦。終不染于塵泥。以木成灰。豈有再生枝葉。將此二覺。已豁疑情。性覺妙明者。是自性清凈心。即如來藏性。在纏真如等。本性清凈。不為煩惱所染。名性覺。經云。佛告阿難。及諸大眾。汝等當知。有漏世界。十二類生。本覺妙明。覺圓心體。與十方佛。無二無別。由汝妄想。迷理為咎。癡愛發生。生髮遍迷。故有空性。化迷不息。有世界生。則此十方微塵國土
【現代漢語翻譯】 現代漢語譯本 非所明：不是本來就明白的。因明立所：因為要明白，才設立所要明白的對象。所既妄立：所要明白的對象既然是虛妄設立的，生汝妄能：就產生了你虛妄的能見。無同異中，熾然成異：在沒有同和異的本體中，熾盛地形成了差異。異彼所異：差異那些被認為是差異的東西。因異立同：因為差異，才設立相同。同異發明：相同和差異被闡明。因此復立無同無異：因此又設立沒有相同也沒有差異。如是擾亂，相待生勞：像這樣擾亂，相互對待產生疲勞。勞久發塵：疲勞久了就產生塵垢。自相渾濁：自身互相渾濁。由是引起，塵勞煩惱：由此引起塵勞煩惱。起為世界：煩惱興起成為世界。靜成虛空：靜止則成為虛空。虛空為同：虛空被認為是相同。世界為異：世界被認為是差異。彼無同異：那個本體沒有相同和差異。真有為法：是真實的因緣和合之法。 釋曰：這兩種覺悟的意義，幽深難明。如果想要指明陳述，必須分清黑白。大概經論中，有兩種覺悟：一是性覺，二是本覺。又有兩種般若（Prajna，智慧）：一是本覺般若，二是始覺般若。又有兩種心：一是自性清凈心，二是離垢清凈心。又有兩種真如（Tathata，如實、真如）：一是在纏真如，二是出纏真如。這四種，名稱隨著意義不同而不同，本體卻是恒常相同的。現在一切眾生，只具有性覺、清凈本覺、自性清凈心、在纏真如等。在清凈本然中，虛妄地忽然產生了山河大地。因為在纏還沒有脫離障礙的緣故，沒有得出出纏真如等。如果十方諸佛，兩種覺悟都圓滿，已經具有出纏真如等，沒有妄想塵勞，永遠與清凈本然相合，就不再產生山河大地，各種因緣和合的現象等。如同金子從礦中出來，終究不會沾染塵土污泥；如同木頭燒成灰燼，哪裡還有再生的枝葉？將這兩種覺悟，已經消除了疑惑之情。性覺妙明者，是自性清凈心，就是如來藏性（Tathagatagarbha，如來藏性），在纏真如等，本性清凈，不被煩惱所染，名為性覺。經云：佛告訴阿難（Ananda，阿難）及諸大眾，你們應當知道，有漏世界，十二類眾生，本覺妙明，覺圓心體，與十方佛，沒有兩樣差別。由於你們的妄想，迷惑真理為過錯，癡愛發生，生髮普遍迷惑，所以有空性。化解迷惑不停止，有世界產生，那麼這十方微塵國土。
【English Translation】 English version Not what is clear: It is not inherently clear. Because of clarity, the object to be clarified is established. Since the object to be clarified is falsely established, it gives rise to your false ability to see. In the absence of sameness and difference, difference arises intensely. It differentiates what is considered different. Because of difference, sameness is established. Sameness and difference are elucidated. Therefore, the absence of sameness and difference is established again. Such disturbances, relying on each other, generate weariness. Prolonged weariness produces dust. They mutually cloud each other. From this arises the dust of weariness and afflictions. Afflictions arise as the world. Stillness becomes emptiness. Emptiness is considered sameness. The world is considered difference. That entity has neither sameness nor difference. It is the true conditioned dharma (phenomena arising from causes and conditions). Explanation: The meaning of these two awakenings is profound and difficult to understand. If one wishes to point them out, one must distinguish black from white. Generally, in the scriptures and treatises, there are two kinds of awakening: one is inherent awakening (性覺, xing jue), and the other is fundamental awakening (本覺, ben jue). There are also two kinds of Prajna (般若, wisdom): one is fundamental awakening Prajna, and the other is initial awakening Prajna. There are also two kinds of mind: one is the self-nature pure mind (自性清凈心, zixing qingjing xin), and the other is the defilement-free pure mind (離垢清凈心, ligou qingjing xin). There are also two kinds of Tathata (真如, suchness): one is Tathata in entanglement (在纏真如, zai chan zhen ru), and the other is Tathata out of entanglement (出纏真如, chu chan zhen ru). These four kinds have different names according to different meanings, but their essence is always the same. Now, all sentient beings only possess inherent awakening, pure fundamental awakening, self-nature pure mind, Tathata in entanglement, etc. In the pure and original state, they falsely and suddenly produce mountains, rivers, and the great earth. Because they are still entangled and have not left the obstacles, they have not attained Tathata out of entanglement, etc. If the Buddhas of the ten directions have both awakenings complete, they already possess Tathata out of entanglement, etc., without delusional thoughts and dust of weariness, and are forever united with the pure and original state, then they will no longer produce mountains, rivers, the great earth, and various conditioned phenomena, etc. Just as gold comes out of the mine and will never be stained by dust and mud; just as wood turns into ashes, how can there be再生branches and leaves? Understanding these two awakenings has dispelled doubts. The wondrous clarity of inherent awakening is the self-nature pure mind, which is the Tathagatagarbha (如來藏性, the womb of the Tathagata), Tathata in entanglement, etc., whose original nature is pure and not defiled by afflictions, and is called inherent awakening. The Sutra says: The Buddha told Ananda (阿難, Ananda) and all the assembly, you should know that the world of outflows, the twelve categories of beings, the wondrous clarity of fundamental awakening, the complete and perfect mind-essence, is no different from the Buddhas of the ten directions. Because of your delusions, mistaking the truth is a fault, and attachment and love arise, giving rise to pervasive delusion, so there is emptiness. Transforming delusion does not cease, and the world arises, so these lands of dust motes in the ten directions...
。非無漏者。皆是迷頑妄想安立。當知虛空生汝心內。猶如片云點太清里。況諸世界在虛空耶。汝等一人發真歸元。此十方虛空。皆悉消殞。云何空中所有國土。而不振裂。以此文證。即知凡聖。本同。此妙明之覺。本覺明妙者。出纏真如等。從無分別智。覺盡無始妄念。名究竟覺。始覺即本覺。悟本之覺。得本覺名。論云。于真如門。名為性覺。于生滅門。名為本覺。由迷此性覺。而有妄念。妄念若盡。而立本覺。以性覺不從能所而生。非假修證而起。本自妙而常明。故云性覺妙明。以始覺般若。明性覺之妙。故云本覺明妙。又真如之性。性自了故。則性覺妙明。始覺之智。了本性故。則本覺明妙。又摩訶衍論。有四種覺。一清凈本覺。二染凈本覺。三清凈始覺。四染凈始覺。若論本始明昧之事。皆依染凈之覺得名。若清凈覺原。愚智俱絕。非迷悟之所得。豈文義之能詮。經中佛常說。真如為迷悟依。故如萬像依虛空。虛空無所依。所以滿慈領言。我常聞佛宣說斯義。此二覺義。亦同起信論所立一心。分真如生滅二門。以本性清凈是性覺義。但以性中說覺。如木中火性。未具因緣。有而無用。非是悟已而更起迷。悟時始立本覺之號。悟本覺已。更不復迷。諸佛重為凡夫。無有是處。佛問。汝稱覺明。為復覺性自明。
名為覺明。為復覺體不明。能覺于明。富樓那意。必有所明當情。為其所覺。若無所覺之明。則無覺明之號。但可稱覺。而無所明。故云則無所明。佛意。性覺體性自明。不因能覺所明。方稱覺明。起信論云。真如自體。有大智慧光明義。遍照法界義等。只緣迷一法界。強分能所。故成於妄。若要因所明方稱覺明者。此乃因他而立。非自性覺。故云有所非覺。如緣塵分別而有妄心。離塵則無有體。不可將斷滅之心。以為本來真覺故。若以無體之法為究竟者。故經云。法身則同龜毛兔角。其誰修證無生法忍。又釋。若以不明名為覺者。則無所明者。故知覺體本無明相。佛證真際。實不見明。若見於明。即是所明。既立所明。便有能覺。但除能所之明。方稱妙明。此妙之明。是不明之明。不同所明。因明起照。故般若無知論云。
難曰。聖智之無。惑智之無。俱無生滅。何以異之耶。
答曰。聖智之無者。無知。惑智之無者。知無。其無雖同。所以無者異也。何者。夫聖心虛靜。無知可無。可曰無知。非謂知無。惑智有知。故有知可無。可謂知無。非曰。無知也。故云般若無知。無所不知。無知者。無能所之知。無不知者。真如自性。有遍照法界義。又聖人唯有無心之心。無見之見。非同凡夫有心有見。皆是
【現代漢語翻譯】 現代漢語譯本： 名為覺明（jue ming，覺悟的光明）。如果覺悟的本體不自明，需要憑藉能覺知的光明，富樓那（Fu Lou Na，佛陀的十大弟子之一）啊，必定有所明瞭的對象存在，作為它所覺知的。如果沒有所覺知的光明，就沒有覺明這個名稱，只能稱為覺，而沒有所明。所以說『則無所明』。佛陀的意思是，自性覺悟的本體是自明的，不是因為能覺知和所明瞭的對象，才稱為覺明。《起信論》說：『真如自體，有大智慧光明義，遍照法界義等。』只是因為迷惑於一法界，強行區分能和所，才形成了虛妄。如果一定要因所明瞭的對象才稱為覺明，這便是因他而立，不是自性覺悟。所以說『有所非覺』。如同緣于塵境分別而有妄心，離開塵境就沒有本體。不可將斷滅之心，當作本來真覺。如果以無體的法為究竟，所以經中說：『法身則同龜毛兔角』，誰又能修證無生法忍呢？又解釋說，如果以不明作為覺，那麼就沒有所明。所以知道覺悟的本體本來沒有明相。佛陀證悟真際，實際上不見光明。如果見到光明，那就是所明。既然設立了所明，便有能覺。只有去除能所之明，才稱為妙明。這妙明，是不明的明，不同於所明，因明而起照。所以《般若無知論》說： 『難曰。聖智之無。惑智之無。俱無生滅。何以異之耶。 答曰。聖智之無者。無知。惑智之無者。知無。其無雖同。所以無者異也。何者。夫聖心虛靜。無知可無。可曰無知。非謂知無。惑智有知。故有知可無。可謂知無。非曰。無知也。』故云般若無知。無所不知。無知者。無能所之知。無不知者。真如自性。有遍照法界義。又聖人唯有無心之心。無見之見。非同凡夫有心有見。皆是
【English Translation】 English version: It is called Jueming (Jue Ming, enlightened luminosity). If the nature of enlightenment is not self-illuminating, but relies on the luminosity that can perceive, Purna (Fu Lou Na, one of the Buddha's ten great disciples), there must be an object to be illuminated, as that which is perceived. If there is no luminosity to be perceived, there is no name of Jueming, but only called Jue (enlightenment), without anything to be illuminated. Therefore, it is said, 'then there is nothing to be illuminated.' The Buddha's meaning is that the nature of self-enlightenment is self-illuminating, not because of the ability to perceive and the object to be illuminated, that it is called Jueming. The Awakening of Faith says: 'The Suchness Self-Nature has the meaning of great wisdom and luminosity, the meaning of universally illuminating the Dharma Realm, etc.' It is only because of being deluded by the one Dharma Realm, and forcibly distinguishing between the able and the object, that delusion is formed. If it is necessary to have an object to be illuminated to be called Jueming, then this is established by others, not self-enlightenment. Therefore, it is said, 'something is not enlightenment.' Just as the mind of delusion arises from clinging to the objects of the senses, without the objects of the senses, there is no substance. One should not take the mind of annihilation as the original true enlightenment. If one takes the Dharma without substance as ultimate, therefore the sutra says: 'The Dharmakaya is like the fur of a tortoise or the horns of a rabbit,' who can cultivate and realize the forbearance of non-origination? It is also explained that if one takes non-illumination as enlightenment, then there is nothing to be illuminated. Therefore, it is known that the nature of enlightenment originally has no appearance of illumination. The Buddha realizes the true reality, and actually does not see luminosity. If one sees luminosity, that is the object to be illuminated. Since the object to be illuminated is established, there is the ability to perceive. Only by removing the luminosity of the able and the object, is it called wonderful luminosity. This wonderful luminosity is the luminosity of non-illumination, different from the object to be illuminated, arising from illumination and giving rise to illumination. Therefore, the Treatise on Prajna's Non-Knowing says: 'Question: The absence of holy wisdom and the absence of deluded wisdom are both without arising and ceasing. How are they different?' 'Answer: The absence of holy wisdom is non-knowing. The absence of deluded wisdom is knowing absence. Although their absence is the same, the reason for their absence is different. Why? Because the holy mind is empty and still, there is no knowing that can be absent, so it can be called non-knowing, not meaning knowing absence. Deluded wisdom has knowing, so there is knowing that can be absent, so it can be called knowing absence, not saying non-knowing.' Therefore, it is said that Prajna is non-knowing, yet knows everything. Non-knowing means the absence of knowing of the able and the object. Knowing everything means the Suchness Self-Nature has the meaning of universally illuminating the Dharma Realm. Furthermore, the sage only has the mind of no-mind, the seeing of no-seeing, not like ordinary people who have mind and seeing. All are
分別能所相生。故涅槃經云。不可見。了了見。華嚴經頌云。無見即是見。能見一切法。於法若有見。此則無所見。又云。菩薩悉見諸法。而無所見。普知一切。而無所知。則般若無知。無所不知矣。但不落有無之知。能所之見。非是都無知見矣。諸佛皆具五眼三智。四辯六通。三諦理圓。一心具足。若不見空與不空。非空非不空。方與實相相應耳。故楞伽經云。一一相相應。遠離諸見過者。若於諸相。常與實相相應。自然遠離諸過。會第一義。清凈真心。朗然明徹。而無念著。即事即如。唯心直進。即諸佛所知。唯實相矣。離此立見。皆成諸過。無所非明者。若能覺之體。要因所明者。若無所覺之明。則能覺之體。便非是明。故云無所非明。故知覺之與明。互相假立。本無自體。豈成自性圓明之覺。無明又非覺湛明性者。顯妄覺體。無湛明之用。若言但覺于明。何須覺體自明者。則自性非明。便無覺湛之用。故云無明又非覺湛明性。性覺必明。妄為明覺者。釋妄覺托真之相也。何以得知。妄覺初起有覺明。只緣性覺必有真明。所以妄覺托此性明。而起影明之覺。執影像之明。起攀緣之覺。迷真認影。見相二分。自此而生覺明之號。覺非所明。因明立所者。夫一真之覺。體性雖明。不分能所。故覺非所明。由影明起覺
【現代漢語翻譯】 現代漢語譯本： 能見和所見相互依存產生。所以《涅槃經》說：『不可見，卻又明明瞭了地見。』《華嚴經》的偈頌說：『無見才是真正的見，能見一切法。如果對於法有所見，這反而是什麼也沒見到。』又說：『菩薩完全見到諸法，卻又無所見；普遍知曉一切，卻又無所知。』這就是般若的無知，實則是無所不知啊！只是不落入有或無的知見，以及能見和所見的對立。並非完全沒有知見。諸佛都具備五眼、三智、四辯才、六神通，三諦之理圓融，一心具足。如果不能見到空與不空，非空非不空，才能與實相相應。所以《楞伽經》說：『一一相相應，遠離諸見過者。』如果對於諸相，常常與實相相應，自然就能遠離各種過失，領會第一義，清凈真心，朗然明徹，而沒有念頭的執著。即事即如，唯心直進，這就是諸佛所知，唯有實相。離開這個而建立見解，都會成為過失。『無所非明』的意思是，如果能覺悟的本體，需要依靠所明的東西才能顯現，如果沒有所覺悟的明，那麼能覺悟的本體，就不是真正的明。所以說『無所非明』。因此可知，覺悟和明，是互相假借而成立的，本來沒有自體，怎麼能成為自性圓明的覺悟呢？『無明又非覺湛明性』的意思是，顯現虛妄的覺悟本體，沒有湛明的功用。如果說只是覺悟于明，何須覺悟本體自己光明呢？那麼自性如果不是光明，就沒有覺悟湛明的功用。所以說『無明又非覺湛明性』。『性覺必明，妄為明覺』，這是解釋虛妄的覺悟依託于真如的相狀。怎麼知道呢？虛妄的覺悟最初生起時有覺明，只因爲性覺必定有真明，所以虛妄的覺悟依託于這個性明，而生起影像的光明之覺。執著影像的光明，生起攀緣的覺悟，迷失真如而認同影像，見和相的二分，從此產生覺明的名稱。覺不是所明，因為光明才建立所明。一真之覺，體性雖然光明，但不分能見和所見，所以覺不是所明，由於影像的光明生起覺悟。
【English Translation】 English version: The perceived and the perceiver arise interdependently. Therefore, the Nirvana Sutra says, 'Invisible, yet clearly seen.' The verse in the Avatamsaka Sutra states, 'No-seeing is true seeing, able to see all dharmas (phenomena). If one has a view of dharmas, then one sees nothing.' It also says, 'Bodhisattvas (enlightened beings) see all dharmas, yet see nothing; they universally know everything, yet know nothing.' This is the prajna (wisdom) of no-knowing, which is actually knowing everything! It simply doesn't fall into the knowledge of existence or non-existence, or the duality of perceiver and perceived. It's not that there is absolutely no knowledge or perception. All Buddhas possess the five eyes, three wisdoms, four kinds of eloquence, six supernatural powers, the three truths are perfectly integrated, and the one mind is complete. If one cannot see emptiness and non-emptiness, neither emptiness nor non-non-emptiness, then one can correspond with the true nature of reality (實相 shíxiàng). Therefore, the Lankavatara Sutra says, 'Each and every aspect corresponds, those who are far from all wrong views.' If, regarding all aspects, one constantly corresponds with the true nature of reality, one will naturally be far from all faults, understand the first principle, the pure true mind, clearly and brightly, without clinging to thoughts. Being in the midst of affairs is being as it is, with the single mind directly advancing, this is what all Buddhas know, only the true nature of reality. Departing from this to establish views will all become faults. 'Nothing is not bright' means that if the essence of what can awaken needs to rely on what is illuminated to manifest, if there is no illumination of what is awakened, then the essence of what can awaken is not true illumination. Therefore, it is said, 'Nothing is not bright.' Thus, it is known that awakening and illumination are established through mutual dependence, originally without self-nature, how can they become the self-nature's perfect and bright awakening? 'Ignorance is also not the illuminating nature of awakening' means that the manifested body of deluded awakening has no function of clear illumination. If it is said that one only awakens to illumination, why is it necessary for the body of awakening to be self-illuminating? Then, if self-nature is not illumination, there is no function of awakening and clear illumination. Therefore, it is said, 'Ignorance is also not the illuminating nature of awakening.' 'The nature of awakening is necessarily bright, delusionally taking it as bright awakening' explains the aspect of deluded awakening relying on the true. How is this known? When deluded awakening first arises, there is bright awakening, only because the nature of awakening necessarily has true brightness, therefore deluded awakening relies on this nature of brightness, and arises the awakening of the brightness of the image. Clinging to the brightness of the image, arising the awakening of clinging, being deluded by the true and recognizing the image, the two divisions of seeing and aspect, from this arise the names of awakening and brightness. Awakening is not what is illuminated, because brightness establishes what is illuminated. The awakening of true reality, although the essence of the body is bright, does not divide the perceiver and the perceived, therefore awakening is not what is illuminated, because the brightness of the image arises awakening.
。能所斯分。故云因明立所。所既妄立。生汝妄能。無同異中。熾然成異者。此則元因覺明。起照生所。所立。照性遂亡。則是識精元明。能生諸緣。緣所遺者。乃是但隨能緣之相。覆真唯識性。一向能所相生。如風動水。波浪相續。澄湛之性。隱而不現。從此迷妄。生虛空之性。復因虛空。成立世界之形。于真空一心。畢竟無同異中。熾然建立。成諸法究竟之異。皆因情想擾亂。勞發世間之塵。迷妄昏沉引起虛空之界。分世界差別為異。立虛空清凈為同。于分別識中。又立無同無異。皆是有為之法。盡成生滅之緣。未洞本原。終為戲論。
宗鏡錄卷第七十七
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第七十八
慧日永明寺主智覺禪師延壽集
夫言一覺一切覺。云何教中分其多種。
答。覺體是一。隨用分多。用有淺深。覺無前後。如瓔珞經云。妙覺方稱寂照。等覺照寂。又覺有三義。一覺察。如睡夢覺。亦如人覺賊。賊無能為。妄即賊也。二覺照。即照理事也。亦如蓮華開。照見自心一真法界。恒沙性德。如其勝義。覺諸法故。三妙覺。即上二覺。離覺所覺。故為妙耳。非更別覺。故經云。無有佛涅槃。遠離覺所
【現代漢語翻譯】 現代漢語譯本：能與所由此區分，所以說因『明』（因明，佛教邏輯學）而建立『所』（被認知的事物）。『所』既然是虛妄建立的，就產生了你虛妄的『能』（能認知的主體）。在無同無異之中，熾盛地產生差異，這就是最初的『覺明』（覺明，覺悟的光明）生起照用，從而產生『所』。『所』一旦確立，照的本性就消失了，這就是『識精元明』（識精元明，清凈的覺識）能夠產生各種因緣。因緣所遺留的，只是隨順能緣之相，覆蓋了真實的唯識性。始終是能與所相互產生，就像風吹動水面，波浪相續不斷，澄澈平靜的本性，隱藏而不顯現。從此迷惑顛倒，產生虛空的體性，又因為虛空，成立世界的形狀。在真空一心之中，畢竟沒有同與異，卻熾盛地建立起來，成就諸法究竟的差異，都是因為情識妄想擾亂，勞煩發動世間的塵埃，迷惑昏沉引起虛空的界限，區分世界的差別為『異』，立虛空的清凈為『同』。在分別識中，又建立無同無異，這些都是有為之法，最終成為生滅的因緣，沒有洞察根本源頭，終究只是戲論。
《宗鏡錄》卷第七十七
戊申年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第七十八
慧日永明寺住持智覺禪師延壽集
如果說一覺即一切覺，為什麼教義中又將覺分為多種？
答：覺的本體是一個，隨著作用而分為多種。作用有深淺，覺悟沒有先後。如《瓔珞經》所說：『妙覺』（妙覺，最高的覺悟）才稱為寂照，『等覺』（等覺，接近佛的覺悟）是照寂。而且覺有三種含義：一是覺察，如從睡夢中醒來，也像人覺察到盜賊，盜賊就無能為力，妄想就是盜賊。二是覺照，就是照了真理和事相。也像蓮花開放，照見自心一真法界，恒河沙數般的性德，如其殊勝的意義，覺悟諸法。三是妙覺，就是以上兩種覺，遠離能覺與所覺，所以才稱為『妙』。並非另外還有一種覺。所以經中說：沒有佛的涅槃，是遠離能覺與所覺的。
【English Translation】 English version: The 'knower' (能, the subject of cognition) and the 'known' (所, the object of cognition) are thus distinguished. Therefore, it is said that the 'known' is established because of 'Ming' (因明, Buddhist logic). Since the 'known' is falsely established, it gives rise to your false 'knower'. In the midst of non-identity and identity, differences arise intensely. This is the original cause, the 'Aware Illumination' (覺明, the light of awareness), which gives rise to illumination and produces the 'known'. Once the 'known' is established, the nature of illumination vanishes. This is the 'Essence of Consciousness, Original Illumination' (識精元明, the pure consciousness), which can generate all conditions. What is left behind by conditions is only the aspect of following the 'knower', covering the true nature of 'Only Consciousness' (唯識性, Vijnaptimatrata). The 'knower' and the 'known' are always mutually arising, like wind moving water, waves following one another. The nature of clarity and tranquility is hidden and does not appear. From this delusion arises the nature of emptiness, and because of emptiness, the form of the world is established. In the One Mind of True Emptiness, there is ultimately no identity or difference, yet it is intensely established, accomplishing the ultimate differences of all dharmas. All of this is due to the disturbance of emotions and thoughts, laboriously stirring up the dust of the world, delusionally causing the realm of emptiness, distinguishing the differences of the world as 'different', and establishing the purity of emptiness as 'same'. In the discriminating consciousness, non-identity and non-difference are also established. All of these are conditioned dharmas, ultimately becoming the causes of arising and ceasing. Without penetrating the original source, it is ultimately just playful talk.
Zong Jing Lu, Volume 77
Engraved by the Dazang Supervising Office in the year of Wushen Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 78
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple
If it is said that one awakening is all awakenings, why does the doctrine divide awakening into many types?
Answer: The essence of awakening is one, but it is divided into many according to its function. The functions have depth, but awakening has no before or after. As the Yingluo Sutra says: 'Wonderful Awakening' (妙覺, the highest enlightenment) is called serene illumination, and 'Equal Awakening' (等覺, enlightenment close to Buddhahood) is illuminating serenity. Moreover, awakening has three meanings: First, discernment, like waking from a dream, or like a person noticing a thief, the thief can do nothing, delusion is the thief. Second, illuminating awareness, which is illuminating truth and phenomena. It is also like a lotus flower opening, illuminating the One True Dharma Realm of one's own mind, the inherent virtues like the sands of the Ganges, according to its supreme meaning, awakening all dharmas. Third, Wonderful Awakening, which is the above two awakenings, separated from the 'knower' and the 'known', so it is called 'Wonderful'. It is not another separate awakening. Therefore, the sutra says: There is no Nirvana of the Buddha that is separated from the 'knower' and the 'known'.
覺。又覺性無覺。即根本智。覺相歷然。即后得智。
問。既云真如一心。古今不易。因何而有眾生相續。
答。平等真法界。無佛無眾生。隨於染凈緣。遂成十法界。以真心隨緣。不守自性。只為眾生。不自知無性之性故。但隨染緣成凡。隨凈緣成聖。如虛谷響。任緣所發。又如大虛忽云。明鏡忽塵。求一念最初起處。了不可得。故號無始無明。首楞嚴經云。佛告阿難。云何名為眾生顛倒。阿難。由性明心。性明圓故。因明發性。性妄見生。從畢竟無。成究竟有。此有所有。非因所因。住所住相。了無根本。本此無住。建立世界。及諸眾生。迷本圓明。是生虛妄。妄性無體。非有。所依。將欲復真。欲真已非。真真如性。非真求復。宛成非相。非生非住。非心非法。展轉發生。生力。發明薰以成業。同業相感。因有感業。相滅相生。由是故有眾生顛倒。古釋云。因明發性。性妄見生。因托性明。變影而起。托影而生。從虛執有。故云。從畢竟無。成究竟有。即業相也。此有所有。非因所因。轉相也。業相為能有。轉相為所有。能所既分。二相斯有。故云有所有相。即此轉相能行。現形而立。因前而起。引后而生。展轉相因。名非因所因。即此現相。能引六塵境界。現相是能住。六塵是所住。故云住所住
【現代漢語翻譯】 現代漢語譯本 覺悟。並且覺性的本質是沒有覺悟的。這就是根本智（Buddha-gnosis，根本的智慧）。覺悟的現象清晰分明，這就是后得智（post-attainment wisdom，證得根本智后所獲得的智慧）。
問：既然說是真如一心，自古至今不變，為什麼會有眾生相續不斷呢？
答：在平等的真法界中，沒有佛也沒有眾生。隨著染污或清凈的因緣，就形成了十法界（ten realms of existence，佛教宇宙觀中的十種生命存在狀態）。因為真心隨著因緣而變，不固守自身的本性。只因爲眾生不瞭解無性的本性。只是隨著染污的因緣成為凡夫，隨著清凈的因緣成為聖人。就像空谷迴響，隨著因緣而發出聲音。又像廣闊的虛空中忽然出現雲朵，明亮的鏡子上忽然沾染灰塵。要尋找最初一念生起的地方，完全找不到。所以稱為無始無明（beginningless ignorance，沒有開端的無明）。《首楞嚴經》（Śūraṅgama Sūtra）中說：佛告訴阿難（Ānanda，佛陀的十大弟子之一）：『什麼叫做眾生顛倒？阿難，由於本性光明的真心，本性光明是圓滿的，因為光明引發了本性，本性中虛妄的見解就產生了，從畢竟空無，變成了究竟實有。這所產生的有，不是因所產生的因，所住的住所，完全沒有根本。從這無所住的地方，建立了世界以及各種眾生。迷惑了本來的圓滿光明，就產生了虛妄。虛妄的本性沒有實體，不是真實存在的。想要恢復真實，想要真實就已經不是真實了。真正的真如本性，不是通過尋求恢復而得到的，完全變成了虛假的現象，非生非滅，非心非法，輾轉發生。產生的力量，通過熏習而形成業力。相同的業力相互感應，因為有感應的業力，現象滅了又生。因此才有了眾生顛倒。』古時的解釋說：『因光明引發了本性，本性中虛妄的見解就產生了，因依託光明的本性，變化出影子而生起，依託影子而產生，從虛無執著為實有。』所以說：『從畢竟空無，變成了究竟實有。』這就是業相（karma-aspect，由業力產生的現象）。『這所產生的有，不是因所產生的因。』這是轉相（transformation-aspect，轉變的現象）。業相是能有，轉相是所有。能和所既然區分開來，兩種現象就產生了。所以說有所有相。就是這轉相能夠執行，顯現形體而存在，因為前面的原因而生起，引導後面的產生，輾轉相因，名為非因所因。就是這現相，能夠引導六塵境界（six sense objects，色、聲、香、味、觸、法）。現相是能住，六塵是所住，所以說住所住。
【English Translation】 English version Enlightenment. Furthermore, the nature of enlightenment is without enlightenment. This is the Fundamental Wisdom (Buddha-gnosis). The appearance of enlightenment is clearly distinct; this is the Subsequent Wisdom (post-attainment wisdom).
Question: Since it is said to be the One Mind of True Thusness, unchanging from ancient times to the present, why is there a continuous succession of sentient beings?
Answer: In the equal realm of True Dharma, there is neither Buddha nor sentient beings. Depending on defiled or pure conditions, the ten realms of existence (ten realms of existence) are formed. Because the True Mind changes with conditions and does not adhere to its own nature, it is only because sentient beings do not know the nature of no-nature. They simply become ordinary beings by following defiled conditions and become sages by following pure conditions. It is like an echo in an empty valley, produced by whatever conditions arise. It is also like clouds suddenly appearing in the vast void, or dust suddenly settling on a bright mirror. Seeking the place where the very first thought arises, it is completely unattainable. Therefore, it is called beginningless ignorance (beginningless ignorance). The Śūraṅgama Sūtra says: The Buddha told Ānanda (Ānanda): 『What is called the inverted view of sentient beings? Ānanda, because of the inherently bright True Mind, its inherent brightness is perfect. Because of brightness, nature is evoked, and deluded views arise in nature, transforming from absolute non-existence into ultimate existence. This existence is not caused by a cause, and the dwelling place has no root. From this non-dwelling place, the world and all sentient beings are established. Being deluded about the original perfect brightness, delusion arises. The nature of delusion has no substance and is not real. Wanting to restore the truth, wanting truth is already not truth. The true nature of True Thusness is not attained by seeking restoration, and it completely becomes a false phenomenon, neither arising nor ceasing, neither mind nor dharma, arising through transformation. The power of arising, through habitual influence, forms karma. Similar karmas resonate with each other, and because of the resonating karma, phenomena arise and cease. Therefore, there is the inverted view of sentient beings.』 Ancient interpretations say: 『Because brightness evokes nature, deluded views arise in nature. The cause relies on the brightness of nature, transforming into a shadow and arising, relying on the shadow to arise, clinging to existence from emptiness.』 Therefore, it is said: 『Transforming from absolute non-existence into ultimate existence.』 This is the karma-aspect (karma-aspect). 『This existence is not caused by a cause.』 This is the transformation-aspect (transformation-aspect). The karma-aspect is the able-to-have, and the transformation-aspect is the possessed. Since the able and the possessed are distinguished, two aspects arise. Therefore, it is said to have the possessed aspect. It is this transformation-aspect that can operate, manifesting form and existing, arising from the previous cause, leading to the subsequent arising, transforming and causing each other, called not caused by a cause. It is this present phenomenon that can lead to the realm of the six sense objects (six sense objects). The present phenomenon is the able-to-dwell, and the six sense objects are the dwelling place, therefore it is said to be the dwelling place.
相。本此無住。以立世界者。現相從妄所立。本無所依。此現相以成世界之本。故云本此無住以立世界。從無住本。立一切法。無住者。即是無明。無明無因。故無住。此之三相。俱是無始。一念妄心。總號無明。迷本圓明。是生虛妄。妄性無體。非有所依。將欲復真。欲真已非。真真如性。非真求復。宛成非相。非生非住。非心非法者。初是業相。即是妄覺之心。體即虛妄。此妄初起。更無因始。名非有所依。將。欲復真。欲真已非。釋轉相。即真上影像。相似真非真。妄覺執此為真。即初念名動。動必有靜。靜復似真。形動立靜。非真不動。故云欲真已非。真真如性。本不因動而立於靜。故云非真求復。宛成非相。釋現相。從此現相。變起一切境界。非相現相。非生現生。非住現住。非心現心。非法現法。釋次第者。初從明暗二相相形。而生於色。即是結暗成色。形顯色也。因色即有根塵留礙。名之為住。因有根塵。即有能分別識。名之為心。覽此塵像。為識境界。名之為法。此等展轉。相因而有。返顯真如。相無明暗。無相形。故非相。無起滅。故非生。無留礙。故非住。無緣慮。故非心。離塵像。故非法。又解。或前標三相。相因而有。以列次第。后三相合釋。都言三相虛妄。體即無明。更無所因。故云非有
【現代漢語翻譯】 現代漢語譯本 『相。本此無住。以立世界者。』——這裡的『相』（Lakshana，現象），指的是建立世界的基礎是『無住』（無所依）。現象的顯現是基於虛妄而建立的，其本質並沒有真實的依據。這種顯現的『相』構成了世界的基礎，所以說『本此無住，以立世界』。從『無住』的根本出發，建立一切法。『無住』，實際上就是『無明』（Avidya，無知）。『無明』沒有原因，所以說是『無住』。這三種『相』（業相、轉相、現相），都是無始的。 一個念頭的妄心，總稱為『無明』。迷失了本有的圓滿光明，就產生了虛妄。虛妄的性質沒有實體，並非真實存在。想要恢復真如，但想要恢復的念頭本身就已經偏離了真如。真正的真如自性，並非通過尋求恢復而得到。因此，最終呈現出『非相』的狀態——既非生，也非住，既非心，也非法。 『初是業相。即是妄覺之心。體即虛妄。此妄初起。更無因始。名非有所依。』——最初的『業相』（Karma-lakshana，業的現象），就是虛妄覺知的心，其本質是虛妄的。這種虛妄的產生，沒有最初的原因，所以說是『非有所依』。 『將。欲復真。欲真已非。釋轉相。即真上影像。相似真非真。妄覺執此為真。即初念名動。動必有靜。靜復似真。形動立靜。非真不動。故云欲真已非。真真如性。本不因動而立於靜。故云非真求復。宛成非相。』——想要恢復真如，但想要恢復的念頭本身就已經偏離了真如。解釋『轉相』（Viparinama-lakshana，轉變的現象），指的是在真如上的影像，類似於真實但又不是真實。虛妄的覺知執著於此為真實，最初的念頭就稱為『動』。動必然有靜，靜又類似於真實。通過動的顯現而建立靜，但真正的靜並非通過動而建立。所以說想要恢復真如的念頭本身就已經偏離了真如。真正的真如自性，並非因為動而建立靜，所以說並非通過尋求恢復而得到，最終呈現出『非相』的狀態。 『從此現相。變起一切境界。非相現相。非生現生。非住現住。非心現心。非法現法。』——從這個『現相』（Drishya-lakshana，顯現的現象），變化生起一切境界。『非相』顯現為『相』，『非生』顯現為『生』，『非住』顯現為『住』，『非心』顯現為『心』，『非法』顯現為『法』。 『初從明暗二相相形。而生於色。即是結暗成色。形顯色也。因色即有根塵留礙。名之為住。因有根塵。即有能分別識。名之為心。覽此塵像。為識境界。名之為法。此等展轉。相因而有。返顯真如。相無明暗。無相形。故非相。無起滅。故非生。無留礙。故非住。無緣慮。故非心。離塵像。故非法。』——最初從明暗兩種現象相互作用，而產生了色（Rupa，物質）。這就是聚集黑暗而形成色，形狀顯現為色。因為有了色，就有了根（Indriya，感官）和塵（Vishaya，對像）的阻礙，這稱為『住』。因為有了根和塵，就有了能分別的識（Vijnana，意識），這稱為『心』。觀察這些塵的形象，作為識的境界，這稱為『法』。這些輾轉相依而有。反過來顯示真如，真如的『相』沒有明暗，沒有相互作用，所以是『非相』。沒有生起和滅亡，所以是『非生』。沒有阻礙，所以是『非住』。沒有緣慮，所以是『非心』。脫離了塵的形象，所以是『非法』。 『又解。或前標三相。相因而有。以列次第。后三相合釋。都言三相虛妄。體即無明。更無所因。故云非有』——另一種解釋是，前面標出三種『相』，相互依存而有，以此來排列次第。後面將三種『相』合起來解釋，都是說這三種『相』是虛妄的，其本體就是『無明』，沒有其他原因，所以說是『非有』。
【English Translation】 English version 『Lakshana. Based on this non-abiding, the world is established.』 – Here, 『Lakshana』 (characteristic, phenomenon) refers to the foundation upon which the world is built, which is 『non-abiding』 (without reliance). The manifestation of phenomena is based on delusion, and its essence has no real basis. This manifested 『Lakshana』 constitutes the foundation of the world, hence the saying, 『Based on this non-abiding, the world is established.』 From the root of 『non-abiding,』 all dharmas are established. 『Non-abiding』 is actually 『Avidya』 (ignorance). 『Avidya』 has no cause, so it is said to be 『non-abiding.』 These three 『Lakshanas』 (Karma-lakshana, Viparinama-lakshana, Drishya-lakshana) are all without beginning. A single thought of delusion is collectively called 『Avidya.』 Losing sight of the inherent perfect luminosity gives rise to delusion. The nature of delusion has no substance and is not truly existent. Wanting to restore Suchness, but the very thought of wanting to restore it has already deviated from Suchness. The true nature of Suchness is not obtained through seeking restoration. Therefore, it ultimately manifests as a state of 『non-Lakshana』 – neither arising nor abiding, neither mind nor dharma. 『The first is Karma-lakshana, which is the mind of deluded awareness. Its essence is delusion. This delusion arises without a beginning cause, hence it is called non-reliant.』 – The initial 『Karma-lakshana』 (the characteristic of karma) is the mind of deluded awareness, and its essence is delusion. The arising of this delusion has no initial cause, so it is said to be 『non-reliant.』 『Wanting to restore Suchness, but the very thought of wanting to restore it has already deviated from Suchness. Explaining Viparinama-lakshana, it refers to the image on Suchness, similar to truth but not truth. Deluded awareness clings to this as truth. The initial thought is called movement. Movement necessarily has stillness, and stillness is similar to truth. Stillness is established through the manifestation of movement, but true stillness is not established through movement. Therefore, it is said that the thought of wanting to restore Suchness has already deviated from Suchness. The true nature of Suchness is not established through movement establishing stillness, so it is not obtained through seeking restoration, ultimately manifesting as a state of non-Lakshana.』 – Wanting to restore Suchness, but the very thought of wanting to restore it has already deviated from Suchness. Explaining 『Viparinama-lakshana』 (the characteristic of transformation), it refers to the image on Suchness, similar to truth but not truth. Deluded awareness clings to this as truth. The initial thought is called 『movement.』 Movement necessarily has stillness, and stillness is similar to truth. Stillness is established through the manifestation of movement, but true stillness is not established through movement. Therefore, it is said that the thought of wanting to restore Suchness has already deviated from Suchness. The true nature of Suchness is not established because of movement establishing stillness, so it is not obtained through seeking restoration, ultimately manifesting as a state of 『non-Lakshana.』 『From this Drishya-lakshana, all realms arise and transform. Non-Lakshana manifests as Lakshana, non-arising manifests as arising, non-abiding manifests as abiding, non-mind manifests as mind, non-dharma manifests as dharma.』 – From this 『Drishya-lakshana』 (the characteristic of appearance), all realms arise and transform. 『Non-Lakshana』 manifests as 『Lakshana,』 『non-arising』 manifests as 『arising,』 『non-abiding』 manifests as 『abiding,』 『non-mind』 manifests as 『mind,』 『non-dharma』 manifests as 『dharma.』 『Initially, from the interaction of the two characteristics of light and darkness, form (Rupa) arises. This is the gathering of darkness to form form, and shape manifests as form. Because of form, there are obstructions of the senses (Indriya) and objects (Vishaya), which is called abiding. Because of the senses and objects, there is the discriminating consciousness (Vijnana), which is called mind. Observing these images of objects as the realm of consciousness is called dharma. These are mutually dependent and arise accordingly. In turn, they reveal Suchness. The Lakshana of Suchness has no light or darkness, no interaction, so it is non-Lakshana. There is no arising or ceasing, so it is non-arising. There is no obstruction, so it is non-abiding. There is no conceptualization, so it is non-mind. It is free from the images of objects, so it is non-dharma.』 – Initially, from the interaction of the two characteristics of light and darkness, form (Rupa) arises. This is the gathering of darkness to form form, and shape manifests as form. Because of form, there are obstructions of the senses (Indriya) and objects (Vishaya), which is called 『abiding.』 Because of the senses and objects, there is the discriminating consciousness (Vijnana), which is called 『mind.』 Observing these images of objects as the realm of consciousness is called 『dharma.』 These are mutually dependent and arise accordingly. In turn, they reveal Suchness. The 『Lakshana』 of Suchness has no light or darkness, no interaction, so it is 『non-Lakshana.』 There is no arising or ceasing, so it is 『non-arising.』 There is no obstruction, so it is 『non-abiding.』 There is no conceptualization, so it is 『non-mind.』 It is free from the images of objects, so it is 『non-dharma.』 『Another explanation is that the three Lakshanas are initially presented as mutually dependent and arranged in order. Later, the three Lakshanas are explained together, all saying that these three Lakshanas are illusory, and their essence is Avidya, without any other cause, so it is said to be non-existent.』 – Another explanation is that the three 『Lakshanas』 are initially presented as mutually dependent and arranged in order. Later, the three 『Lakshanas』 are explained together, all saying that these three 『Lakshanas』 are illusory, and their essence is 『Avidya,』 without any other cause, so it is said to be 『non-existent.』
所依。即此三相。影真而起。似真非真。執影為實。故云將欲復真。影既不實。故云欲真已非。宛成非相。下對妄說真。以立名號。既依妄顯真以立名號。故知建立地位。從此而有。若不因妄說真。亦無地位名字可說。故知三界有法。皆捏所成。本無根緒。無始妄習。展轉相傳。迄至於今。成其途轍。如最初一人。捏出一事。後人信受。展轉相傳。則一人傳虛。萬人傳實。從迷積迷。以歷塵劫。若識最初一念起處不真。即頓悟前非。大道坦然。更無餘事。如雲但知今日是。何慮昔年非。是知有情無情。究其初原。皆不出一心本際。如法性論云。
問。本際可得聞乎。
答。理妙難觀。故有不知之說。旨微罕見。故發幢英之問。有天名曰幢英。問文殊師利。所言。本際。為何謂乎。文殊答曰。眾生之原。名曰本際。又問。眾生之原。為何謂乎。答曰。生死之本。為眾生原。又問。于彼何謂為生死本。答曰。虛空之本。為生死原。幢英於是抱玄音而輟問。始悟不住之本。若然。則因緣之始。可聞而不可明。可存而不可論。問。虛空有本乎。答無。問。若無有本。何故云虛空之本。為生死原。答。此猶本際之本。耳則于虛空無本。為眾本之宗。化表無化。為萬化之府矣。又凡亦是心。聖亦是心。以所習處下。不
【現代漢語翻譯】 現代漢語譯本： 所依，即這三種相（三相：依他起相，遍計所執相，圓成實相）。它們如影像般由真如而生起，看似真實卻並非真實。眾生執著于這些虛幻的影像，認作是真實存在的。所以說『將欲復真』，但既然影像本身不真實，那麼想要回歸真實的念頭也已經偏離了真實。最終所成就的，也只是虛妄的假相。下面將針對這種虛妄，闡述什麼是真。通過對虛妄的闡述，來確立『真』的名號。既然是依靠對虛妄的揭示來顯現真如，並確立名號，那麼可以知道，建立地位，就是從此開始的。如果不是因為有虛妄，而要闡述什麼是真，那麼也就沒有地位和名字可以說了。所以說三界中的一切法，都是捏造出來的，本來就沒有根源。從無始以來的虛妄習氣，輾轉相傳，一直延續到今天，形成了固定的模式。比如最初有一個人，捏造出了一件事，後來的人相信並接受了它，輾轉相傳，那麼一個人傳的是虛假的，一萬人傳的就成了真實的。從迷惑積累迷惑，經歷了漫長的歲月。如果認識到最初一念生起之處就是不真實的，就能立刻醒悟之前的錯誤，大道就會變得平坦開闊，再也沒有其他的事情了。就像禪宗所說的『但知今日是，何慮昔年非』。由此可知，有情眾生和無情之物，追究其最初的根源，都離不開一心本來的狀態。正如《法性論》所說： 問：本際（本來的實際）可以聽聞到嗎？ 答：真理微妙難以觀察，所以才會有不知的說法。宗旨精微罕見，所以才會有幢英（天神名）的提問。有一位天神名叫幢英，他問文殊師利（智慧第一的菩薩）所說的『本際』，是什麼意思。文殊（文殊師利菩薩的簡稱）回答說：眾生的根源，就叫做本際。又問：眾生的根源，是什麼意思呢？回答說：生死的根本，就是眾生的根源。又問：那麼，什麼是生死的根本呢？回答說：虛空的根本，就是生死的根源。幢英於是領悟了玄妙的道理，停止了提問，開始領悟到不住于任何地方的根本。既然如此，那麼因緣的開始，可以聽聞卻無法明白，可以存在卻無法討論。問：虛空有根本嗎？答：沒有。問：如果沒有根本，為什麼說虛空的根本，是生死的根源呢？答：這就像本際的根本一樣，只是一個說法而已。虛空沒有根本，是所有根本的宗源，變化顯現出沒有變化的真如，是萬物變化的歸宿。此外，凡夫的心是心，聖人的心也是心，只是因為所熏習的地方不同罷了。
【English Translation】 English version: That which is relied upon, namely these three aspects (three aspects: paratantra-svabhava, parikalpita-svabhava, parinispanna-svabhava). They arise like shadows from Suchness, appearing real but not truly so. Sentient beings cling to these illusory shadows, mistaking them for reality. Therefore, it is said 'intending to return to the true,' but since the shadows themselves are unreal, the very thought of returning to the true has already deviated from it. What is ultimately achieved is merely an illusory appearance. What follows will address this illusion by explaining what is true. By elucidating the illusory, the name of 'true' is established. Since it is by relying on the revelation of the illusory that Suchness is manifested and a name is established, it can be known that the establishment of positions begins from here. If it were not for the illusory, and the need to explain what is true, then there would be no positions or names to speak of. Therefore, it is said that all dharmas in the three realms are fabricated, originally without root or origin. From beginningless illusory habits, transmitted and passed down, continuing to this day, forming a fixed pattern. For example, if initially one person fabricated something, and later people believed and accepted it, transmitting it down, then what one person transmits is false, but what ten thousand people transmit becomes real. From delusion accumulating delusion, experiencing vast eons. If one recognizes that the very place where the initial thought arises is unreal, then one can immediately awaken to past mistakes, and the Great Path will become open and unobstructed, with nothing else to do. Like what is said in Zen, 'Just know that today is right, why worry about the past years being wrong.' From this, it can be known that sentient beings and insentient things, tracing back to their original source, cannot be separated from the original state of the one mind. As the Treatise on the Nature of Dharma says: Question: Can the Fundamental Reality (original reality) be heard? Answer: The truth is subtle and difficult to observe, so there is the saying of not knowing. The principle is subtle and rarely seen, so there is the question of Dhvaja-indra (name of a deva). There was a deva named Dhvaja-indra, who asked Manjushri (Bodhisattva of wisdom) what is meant by the 'Fundamental Reality.' Manjushri (short for Manjushri Bodhisattva) replied: The origin of sentient beings is called the Fundamental Reality. He further asked: What is meant by the origin of sentient beings? The answer was: The root of birth and death is the origin of sentient beings. He further asked: Then, what is the root of birth and death? The answer was: The root of emptiness is the origin of birth and death. Dhvaja-indra then understood the profound principle and stopped asking, beginning to realize the root that does not abide anywhere. Since this is so, then the beginning of conditions can be heard but cannot be understood, can exist but cannot be discussed. Question: Does emptiness have a root? Answer: No. Question: If there is no root, why is it said that the root of emptiness is the origin of birth and death? Answer: This is like the root of the Fundamental Reality, just a way of speaking. Emptiness has no root, it is the source of all roots, transformation manifests the unchangeable Suchness, it is the destination of all transformations. Furthermore, the mind of ordinary beings is mind, and the mind of sages is also mind, it is only because the places they are accustomed to are different.
能自弘。則溺塵勞耳。若以心託事則狹劣。若以事從心則廣大。凡世人多外重其事。而內不曉其心。是以所作。皆非究竟。以所附處卑故耳。如搏牛之虻。飛極百步。若附鸞尾。則一翥萬里。非其翼工。所託迅也。亦如墻。頭之草。角里之聲。皆能致其高遠者。所託之勝也。如入宗鏡。一一附於自心。則毛吞。巨浸。塵含十方。豈非深廣乎。
問。內外唯識。心境皆空。云何教中又立外相。
答。因了相空。方談唯識。若執有相。唯識義不成。若執無相。真空理不顯。以無相即相。方達真空。相即無相。始明唯識。所以攝大乘論云。唯識道理。須明三相。一通達唯量。外塵實無所有故。二通達唯二。相及見唯識故。三通達種種色生。但有種種相貌。而無體故。所以攝大乘論云。一切相有二種。謂現住及所立。散心所緣六塵。名現住。定心所緣骨鎖等。為所立。複次似塵顯現名相。謂所緣境。似識顯現名見。謂能緣識。此二法。一是因。二是果。又一是所依。二是能依。是知因內起念。想像思惟。則外現其相貌。念若不起。相不現前。以因內生外故。攝末歸本。全境是心。何者。若心不起。境本空故。一切境界。唯心妄動。
問。約世間妄見。定是何識。
答。眾生所見。即是亂識。中邊分別
【現代漢語翻譯】 現代漢語譯本：如果（修行者）只能依靠自己的力量來弘揚佛法，那麼就會沉溺於世俗的煩惱之中。如果用心去執著于外在的事物，那麼心胸就會變得狹隘低下；如果讓外在的事物順從於內心，那麼心胸就會變得廣大。世人大多注重外在的事物，而不明白內心的道理，因此所作所為都不是究竟圓滿的，這是因為他們所依附的事物是卑微的。這就好比是依附在牛身上的小蟲，即使飛得很遠，也只能飛一百步；如果依附在鸞鳥的尾巴上，那麼一飛就能飛萬里。這不是因為蟲的翅膀有多麼厲害，而是因為它所依附的東西非常迅猛。又好比墻頭的草，角落裡的聲音，之所以能夠達到高遠的地方，都是因為它們所依附的東西很優越。如果能夠進入《宗鏡錄》的境界，一一都依附於自己的內心，那麼即使是細小的毛孔也能吞沒巨大的海洋，微小的塵埃也能容納十方世界，這難道不是深廣嗎？ 問：內外唯識（內外皆是唯有識），心境皆空（心和外境都是空性的），為什麼佛教經典中又要設立外在的相呢？ 答：因爲了解了相是空性的，才能談論唯識的道理。如果執著于有相，那麼唯識的意義就不能成立；如果執著于無相，那麼真空的道理就不能顯現。只有認識到無相就是相，才能通達真空的道理；只有認識到相就是無相，才能明白唯識的道理。所以《攝大乘論》中說，唯識的道理，必須明白三種相：一是通達唯有量，外在的塵埃實際上並不存在；二是通達唯有二，即相和見都是唯識所變現的；三是通達種種色法的產生，都只是有種種相貌，而沒有實體。所以《攝大乘論》中說，一切相有兩種，即現住和所立。散亂心所緣的六塵，叫做現住；定心所緣的骨鎖等，叫做所立。進一步說，類似塵埃顯現的叫做相，也就是所緣的境界；類似識顯現的叫做見，也就是能緣的識。這兩種法，一個是因，一個是果；又一個是所依，一個是能依。由此可知，因為內心生起念頭，想像思惟，所以外在才顯現出相貌；如果念頭不生起，相貌就不會顯現。因為因在內而生外，所以攝末歸本，整個境界都是心。為什麼呢？如果心不起作用，境界本來就是空性的。一切境界，都是心妄動所產生的。 問：從世間的虛妄見解來說，這一定是哪種識呢？ 答：眾生所見到的，就是亂識。《中邊分別論》中說：
【English Translation】 English version: If (a practitioner) can only rely on their own strength to propagate the Dharma, then they will be drowned in worldly afflictions. If one clings to external things with the mind, then the mind will become narrow and inferior; if one allows external things to follow the mind, then the mind will become vast. Most people in the world focus on external things and do not understand the principles of the inner mind, so what they do is not ultimately perfect, because what they rely on is humble. It is like a small insect attached to a cow, even if it flies far, it can only fly a hundred steps; if it is attached to the tail of a Luan bird, then it can fly ten thousand miles in one flight. This is not because the insect's wings are so powerful, but because what it relies on is very swift. It is also like the grass on the wall and the sound in the corner, which can reach high and far places because what they rely on is superior. If one can enter the realm of the 'Zong Jing Lu' (Compendium of Mirrors), attaching everything to one's own mind, then even a tiny pore can swallow a huge ocean, and a tiny dust particle can contain the ten directions. Isn't this profound and vast? Question: Internal and external are only consciousness (internal and external are only consciousness), mind and environment are both empty (mind and external environment are both empty), why do Buddhist scriptures still establish external appearances? Answer: Because we understand that appearances are empty, we can talk about the principle of only consciousness. If we cling to the existence of appearances, then the meaning of only consciousness cannot be established; if we cling to the non-existence of appearances, then the principle of true emptiness cannot be revealed. Only by realizing that non-appearance is appearance can we understand the principle of true emptiness; only by realizing that appearance is non-appearance can we understand the principle of only consciousness. Therefore, the 'Mahāyānasaṃgraha' (Compendium of the Mahayana) says that the principle of only consciousness must be understood through three aspects: first, understanding that there is only measurement, and that external dust does not actually exist; second, understanding that there are only two, that is, appearance and perception are both manifested by only consciousness; third, understanding that the arising of various forms is only with various appearances, and there is no substance. Therefore, the 'Mahāyānasaṃgraha' says that all appearances are of two kinds, namely, 'present dwelling' and 'established'. The six dusts that are the object of scattered minds are called 'present dwelling'; the bone locks, etc., that are the object of fixed minds are called 'established'. Furthermore, what appears like dust is called appearance, which is the object of perception; what appears like consciousness is called perception, which is the perceiving consciousness. These two dharmas, one is the cause and the other is the effect; one is the support and the other is the supported. From this we can know that because thoughts arise in the mind, imagining and thinking, the external appearance manifests; if thoughts do not arise, the appearance will not manifest. Because the cause is internal and produces the external, therefore, taking the end back to the origin, the entire environment is the mind. Why? If the mind does not function, the environment is originally empty. All environments are produced by the mind's false movement. Question: From the perspective of worldly false views, what kind of consciousness is this? Answer: What sentient beings see is disordered consciousness. The 'Madhyāntavibhāga' (Discrimination of the Middle and the Extremes) says:
論云。謂一切世間。但唯亂識。此亂識。云何名虛妄。由境不實故。由體散亂故。又若執永無亂識。繫縛解脫。皆不成就。即起邪見。撥凈不凈品。故知因迷得悟。非無所以。從凡入聖。蓋有緣由。如影像表鏡明。因妄識成真智。
問。定中所見定果色。是定心自現。非緣現在外色。又非憶持過去境。可驗唯心。未得定者。皆是散意所見外色。云何證是自心。
答。定內定外。靜亂雖殊。所見之色。皆唯自識。以外境無體。從緣而生。生性本空。無相可得。識論云。如觀行人。定中所見色相境界。識所顯現。定無境界。此青等色相。是定境。非所憶持識。憶持識有染污。此起現前所見。分明清凈。則唯識之旨。於此彌彰。如依鏡面。但有自面。無有別影。何以故。諸法和合道理。難可思議。不可見法而令得見。定心。亦爾。定心有二分。一分似識。一分似塵。此二種。實唯是識。若憶持識是過去色。此定中色。若在散心五識。可言緣現在外塵起。若散意識。緣過去塵起。若在觀中。必不得緣外色為境。色在現前。又非緣過去境。當知定心所緣色。即見自心。不見別境。以定中色。比定外色。應知亦無別境。是知一心即萬法。萬法即一心。何者。以一心不動。舉體為萬法故。如起信鈔釋疏云。舉體者。謂真
【現代漢語翻譯】 現代漢語譯本： 論中說，一切世間都只是虛妄的亂識。這亂識，為什麼稱為虛妄呢？因為它所緣的境界不真實，又因為它本體散亂。而且，如果執著認為永遠沒有亂識，那麼繫縛和解脫都無法成立，就會產生邪見，否定清凈和不凈的品類。所以要知道，因為迷惑才能覺悟，並非沒有原因。從凡夫到聖人，是有緣由的。就像影像顯現在鏡子上一樣，因為虛妄的識才能成就真實的智慧。
問：在禪定中所見到的禪定果報之色，是禪定之心自己顯現的，不是緣于現在的外在之色，也不是回憶保持過去的境界，這可以驗證唯心。但是沒有得到禪定的人，所見到的都是散亂意識所見到的外在之色，如何證明這也是自心所現呢？
答：禪定之內和禪定之外，雖然有清凈和散亂的差別，但是所見到的色，都是唯有自識所現。因為外在的境界沒有實體，是從因緣而生，生性本來就是空，沒有相可以得到。《識論》中說，就像觀行人，在禪定中所見到的色相境界，是識所顯現的，禪定中沒有實在的境界。這些青色等的色相，是禪定中的境界，不是回憶保持的識。回憶保持的識是有染污的，而這（定中所見）是當下顯現的，分明而清凈。那麼唯識的宗旨，在這裡就更加明顯了。就像依靠鏡面，只有自己的面容，沒有其他的影子。為什麼呢？諸法和合的道理，難以思議，不能見到的法卻能使人得見。禪定之心也是這樣。禪定之心有二分，一分相似於識，一分相似於塵。這兩種，實際上都只是識。如果回憶保持的識是過去之色，那麼這禪定中的色，如果在散亂心的五識中，可以說緣于現在的外在之塵而生起；如果是散亂意識，緣於過去的塵而生起；如果在觀想之中，必定不能緣于外在之色作為境界。色在眼前顯現，又不是緣於過去的境界，應當知道禪定之心所緣的色，就是見到自己的心，沒有見到其他的境界。用禪定中的色，來比照禪定之外的色，應當知道也沒有其他的境界。所以知道一心就是萬法，萬法就是一心。為什麼呢？因為一心不動，整個本體就是萬法。如《起信鈔釋疏》中說，『舉體』，就是指真如。
【English Translation】 English version: The treatise says that all the world is merely confused consciousness (luan shi). Why is this confused consciousness called 'illusory'? Because the objects it perceives are not real, and because its essence is scattered and disordered. Furthermore, if one insists that there is never any confused consciousness, then bondage and liberation cannot be achieved, and one will develop wrong views, denying the categories of pure and impure. Therefore, one should know that enlightenment is attained through delusion, and there is a reason for it. The path from ordinary being to sage has a cause. Just as an image appears in a mirror, true wisdom is achieved through illusory consciousness.
Question: The color seen as the result of samadhi (ding) in meditation is manifested by the mind of samadhi itself, not arising from present external colors, nor from remembering past objects. This can verify the principle of 'mind-only'. However, those who have not attained samadhi see external colors with a scattered mind. How can it be proven that this is also a manifestation of one's own mind?
Answer: Although there are differences between stillness and disturbance inside and outside of samadhi, the colors seen are all manifestations of one's own consciousness. Because external objects have no substance, they arise from conditions, and their nature is originally empty, with no characteristics to be grasped. The Vijnaptimatrata-siddhi (識論) says, 'Like a practitioner in meditation, the colors and forms seen in samadhi are manifested by consciousness. There are no real objects in samadhi. These colors, such as blue, are the objects of samadhi, not objects remembered by consciousness. The consciousness of memory is defiled, while what arises and is seen presently is clear and pure.' Thus, the principle of 'consciousness-only' is even more evident here. It is like relying on a mirror, where only one's own face is present, and there is no separate reflection. Why? The principle of the combination of all dharmas is difficult to comprehend. It allows one to see what is normally invisible. The mind of samadhi is also like this. The mind of samadhi has two aspects: one aspect resembles consciousness, and the other resembles objects. These two are actually only consciousness. If the consciousness of memory is of past colors, then the colors in samadhi, if in the five senses of a scattered mind, can be said to arise from present external dust. If it is the scattered mind's consciousness, it arises from past dust. If in contemplation, it must not take external colors as its object. The color is present, and it is not arising from past objects. One should know that the color perceived by the mind of samadhi is seeing one's own mind, not seeing a separate object. Comparing the color in samadhi to the color outside of samadhi, one should know that there is also no separate object. Therefore, know that one mind is all dharmas, and all dharmas are one mind. Why? Because the one mind is unmoving, and its entire essence is all dharmas. As the Qixin Chao Shi Shu (起信鈔釋疏) explains, 'entire essence' refers to Suchness (zhen ru).
如舉體成生滅。生滅無性。即是真如。未曾有真如處不生滅。未曾有生滅處不真如。又云。不同空者。靈然覺知。覺知。即神解義。陰陽不測謂之神。解即是智。智即是知。知即一心也。故以知為心體。所以祖師云。空寂體上。自有本智慧知。大意云。於一切染凈法中。有真實之體。瞭然鑒覺。目之為心。
問。外諸境界。既稱內識似色顯現。但是唯識者。云何不隨識變異。
答。若執外色實住。即是于無色中見色。妄生顛倒。如捏目生二相。豈是真實。
攝論問云。若無別色塵。唯是本識。何故顯現似色等。云何相續堅住。前後相似。若是識變異所作。則應乍起乍滅。改轉不定。云何一色。于多時中。相續久住。故知應有別色。
答。由顛倒故。顛倒是煩惱根本。由識變異。起諸分別。依他性與分別性相應。即是顛倒。煩惱所依止處。顛倒煩惱。又是識變異所依止處。若無互為依止義。則識無變異。于非物中。分別為物。不應有此顛倒。若無煩惱。豈有聖道。故此義亦不成。是故應信離識無別法。
問。內心分別稱識。外色不分別。如何是識。
答。能見所見皆是亂識。無中執有。色本自虛。攝論云。亂識者。無中執有名亂。十一識中。世等六識。隨一識。唯二分。一分變異
成色等相。一分變異成見等。不出此二。識性。能分別則成見。不能分別則成相。如無所有菩薩經云。爾時世尊。告無所有言。汝當爲此諸菩薩等。說五陰聚。和合身事。無所有菩薩言。世尊。如我所見。如佛色空。我色亦爾。如佛色。一切眾生色。一切樹林藥草色亦爾。如一切樹林藥草色。彼一切界和合聚色亦爾。所有空色。及我色。如來色。一切眾生色。一切樹林藥草等色。一切界和合聚色。無有二相。非法。非非法。諸少智者。于無色中。或作是想。希望欲入此法。行於無色中。妄起行想。略說乃至受想行識中。如是作。如色所作。如虛空識。我識亦爾。如彼識。如來識亦爾。如如來識。彼識。一切眾生識亦爾。如一切眾生識。彼識。一切樹林藥草識亦爾。真虛空識。如來識。及我識。一切眾生識。一切樹林藥草識亦爾。一切和合識。無二相。不可知。不可分別。不生。無等等。
問。既稱唯有識。何得立色名。
答。一切名。皆是客義。名中無法。法中無名。名不當法。法不當名。經云。是自性。無生無滅。無染無凈。此色無所有。為通相。若有生。即有染。若有滅。即有凈。由無此四義。故色無別相。經云。由假立客名。隨說諸相。攝論云。一切法以識為相。真如為體。又云。一切相。有二種
【現代漢語翻譯】 現代漢語譯本： 『成色等相』（事物的顯現和性質）。『一分變異成見等』（一部分的改變成為見解等等）。不出此二（都離不開這兩種）。識性（意識的本質），能分別則成見（如果能夠分別就會形成見解），不能分別則成相（如果不能分別就會形成現象）。如《無所有菩薩經》云（例如《無所有菩薩經》所說）：『爾時世尊（釋迦牟尼佛），告無所有言（告訴無所有菩薩）：汝當爲此諸菩薩等（你應該為這些菩薩們），說五陰聚（解釋五蘊的聚合），和合身事（以及它們如何構成身體）。』無所有菩薩言（無所有菩薩說）：『世尊（佛陀），如我所見（根據我的理解），如佛色空（佛陀的色蘊是空性的），我色亦爾（我的色蘊也是如此）。如佛色（如同佛陀的色蘊），一切眾生色（一切眾生的色蘊），一切樹林藥草色亦爾（一切樹林藥草的色蘊也是如此）。如一切樹林藥草色（如同一切樹林藥草的色蘊），彼一切界和合聚色亦爾（那一切界和合聚集的色蘊也是如此）。所有空色（所有的空性色蘊），及我色（以及我的色蘊），如來色（如來的色蘊），一切眾生色（一切眾生的色蘊），一切樹林藥草等色（一切樹林藥草等等的色蘊），一切界和合聚色（一切界和合聚集的色蘊），無有二相（沒有兩種不同的相），非法（不是法），非非法（也不是非法）。諸少智者（那些智慧不足的人），于無色中（在無色蘊中），或作是想（或者這樣想），希望欲入此法（希望進入這種境界），行於無色中（在無色蘊中修行），妄起行想（錯誤地產生行為的念頭）。略說乃至受想行識中（簡略地說，乃至在受、想、行、識蘊中），如是作（也是這樣）。如色所作（如同色蘊的作用），如虛空識（如同虛空的意識），我識亦爾（我的意識也是如此）。如彼識（如同那個意識），如來識亦爾（如來的意識也是如此）。如如來識（如同如來的意識），彼識（那個意識），一切眾生識亦爾（一切眾生的意識也是如此）。如一切眾生識（如同一切眾生的意識），彼識（那個意識），一切樹林藥草識亦爾（一切樹林藥草的意識也是如此）。真虛空識（真正的虛空意識），如來識（如來的意識），及我識（以及我的意識），一切眾生識（一切眾生的意識），一切樹林藥草識亦爾（一切樹林藥草的意識也是如此）。一切和合識（一切和合的意識），無二相（沒有兩種不同的相），不可知（不可知曉），不可分別（不可分別），不生（不生起），無等等（沒有可以比較的）。』 問（提問）：既稱唯有識（既然說只有意識），何得立色名（為何還要設立色蘊的名稱）？ 答（回答）：一切名（所有的名稱），皆是客義（都是客體的意義），名中無法（名稱中沒有實在的法），法中無名（法中沒有固定的名稱），名不當法（名稱不能完全代表法），法不當名（法也不能完全被名稱所代表）。經云（經書上說）：『是自性（這是自性），無生無滅（不生不滅），無染無凈（無染無凈）。此色無所有（這個色蘊是空無所有的），為通相（是普遍的現象）。若有生（如果它有生起），即有染（就會有染污），若有滅（如果它有滅亡），即有凈（就會有清凈）。由無此四義（由於沒有這四種特性），故色無別相（所以色蘊沒有獨特的相）。』經云（經書上說）：『由假立客名（由於假立客體的名稱），隨說諸相（才隨之說明各種現象）。』《攝論》云（《攝大乘論》說）：『一切法以識為相（一切法以意識為相），真如為體（真如為本體）。』又云（又說）：『一切相（一切現象），有二種（有兩種）。』
【English Translation】 English version: 'Form and other characteristics' (the appearance and nature of things). 'A portion of change becomes views, etc.' (a part of the change becomes views and so on). These two are inseparable (both cannot be separated from these two). The nature of consciousness (the essence of consciousness), if it can differentiate, it becomes views (if it can differentiate, it will form views), if it cannot differentiate, it becomes phenomena (if it cannot differentiate, it will form phenomena). As the Immeasurable Possessions Bodhisattva Sutra says: 'At that time, the World Honored One (Sakyamuni Buddha) told Immeasurable Possessions (Immeasurable Possessions Bodhisattva): You should, for these Bodhisattvas, explain the aggregation of the five skandhas (explain the aggregation of the five aggregates), and the affairs of the combined body (and how they constitute the body).' Immeasurable Possessions Bodhisattva said: 'World Honored One (Buddha), as I see it (according to my understanding), just as the form of the Buddha is empty (the form aggregate of the Buddha is empty), so is my form (so is my form aggregate). Just as the form of the Buddha (like the form aggregate of the Buddha), the form of all sentient beings (the form aggregate of all sentient beings), the form of all trees and herbs is also like that (the form aggregate of all trees and herbs is also like that). Just as the form of all trees and herbs (like the form aggregate of all trees and herbs), so is the form of the aggregation of all realms (so is the form aggregate of the aggregation of all realms). All empty form (all empty form aggregates), and my form (and my form aggregate), the Tathagata's form (the Tathagata's form aggregate), the form of all sentient beings (the form aggregate of all sentient beings), the form of all trees and herbs, etc. (the form aggregate of all trees and herbs, etc.), the form of the aggregation of all realms (the form aggregate of the aggregation of all realms), have no two different characteristics (have no two different characteristics), are neither Dharma (are not Dharma), nor non-Dharma (nor non-Dharma). Those of little wisdom (those with little wisdom), in the formless (in the formless aggregate), may think like this (may think like this), hoping to enter this Dharma (hoping to enter this state), practicing in the formless (practicing in the formless aggregate), falsely arising thoughts of action (falsely arising thoughts of action). Briefly speaking, even in sensation, perception, volition, and consciousness (briefly speaking, even in the aggregates of sensation, perception, volition, and consciousness), it is like this (it is like this). Just as form does (just as the form aggregate does), like the consciousness of emptiness (like the consciousness of emptiness), so is my consciousness (so is my consciousness). Just as that consciousness (like that consciousness), so is the Tathagata's consciousness (so is the Tathagata's consciousness). Just as the Tathagata's consciousness (like the Tathagata's consciousness), that consciousness (that consciousness), so is the consciousness of all sentient beings (so is the consciousness of all sentient beings). Just as the consciousness of all sentient beings (like the consciousness of all sentient beings), that consciousness (that consciousness), so is the consciousness of all trees and herbs (so is the consciousness of all trees and herbs). True emptiness consciousness (true emptiness consciousness), the Tathagata's consciousness (the Tathagata's consciousness), and my consciousness (and my consciousness), the consciousness of all sentient beings (the consciousness of all sentient beings), the consciousness of all trees and herbs (the consciousness of all trees and herbs), all combined consciousness (all combined consciousness), have no two different characteristics (have no two different characteristics), are unknowable (are unknowable), are indistinguishable (are indistinguishable), do not arise (do not arise), are incomparable (are incomparable).' Question: Since it is said that there is only consciousness, why establish the name of form? Answer: All names are provisional meanings; there is no dharma within names, and there are no names within dharma. Names do not fully represent dharma, and dharma cannot be fully represented by names. The sutra says: 'This is self-nature, without arising or ceasing, without defilement or purity. This form is without any inherent existence, and is a universal characteristic.' If there is arising, there is defilement; if there is ceasing, there is purity. Because there are none of these four characteristics, form has no separate characteristic. The sutra says: 'Due to the provisional establishment of objective names, various phenomena are described accordingly.' The Compendium on the Mahayana says: 'All dharmas have consciousness as their characteristic, and Suchness as their essence.' It also says: 'All phenomena are of two kinds.'
。一如外顯現。二如內顯現。如外是相。如內是思惟。故知一體現二內外雙分。則心非內外。內外是心。又能所相成。心境互攝。二而不二。常冥一味之真原。不二而二。恒分心境之虛相。
問。心念念滅剎那相。內身外色。亦剎那滅耶。
答。內外諸色。唯心執受。亦隨心念念剎那滅。心外更無一法。可作常住。可作生滅。雜集論云。如心心法是剎那相。當知色等亦剎那相。有其八義。一由心執受故。謂色等身。由剎那心念念執受故。剎那滅等。二等心安危故。謂色等身。恒與識俱。識若舍離。即便爛壞。三隨心轉變故。謂世間現見。心在苦樂貪瞋等位。身隨轉變。隨剎那心而轉變。故身唸唸滅。四是心所依故。謂世間共知。心依止有根身。如火依薪。如芽依種等。是故此身。是剎那心依止。故亦剎那滅。五心增上生者。謂一切內外色。皆心增上所生。能生因剎那滅故。所生果亦剎那滅。六心自在轉故。謂若證得勝威德心。於一切色。如其所欲。自在轉變。由隨剎那能變勝解轉變生故。色等剎那生。滅道理成就。七于最後位變壞可得故。謂諸色等。初離自性唸唸變壞。于最後位欻爾變壞。不應道理。然此可得。故知色等從初已來。唸唸變壞。自類相續。漸增為因。能引最後粗相變壞。是故色等。唸唸生
【現代漢語翻譯】 現代漢語譯本： 一，如同外在的顯現。二，如同內在的顯現。外在的顯現是現象（相），內在的顯現是思惟。因此可知，一體顯現為內外二分，則心不是在內也不是在外，內外即是心。並且，能（能認知的主體）與所（所認知的客體）相互成就，心與境互相包含，二者不二，恒常處於冥合為一的真如本源；不二而二，恒常區分出心與境的虛幻表象。
問：心念唸唸生滅，是剎那的現象，那麼內在的身體和外在的色法，也是剎那生滅的嗎？（剎那（ksana）：極短的時間單位；色法：物質現象）
答：內外一切色法，都由心所執取和領受，也隨著心念唸唸剎那生滅。心外再沒有一法，可以作為常住不變的，可以作為生滅變化的。《雜集論》中說，如同心和心法是剎那生滅的現象，應當知道色法等也是剎那生滅的現象。其中有八個理由：一，由於心執取和領受的緣故。即色法等身體，由於剎那的心念念執取和領受的緣故，所以剎那生滅等。二，與心同等安危的緣故。即色法等身體，恒常與識（意識）俱在，識如果舍離，身體便會腐爛敗壞。三，隨著心轉變的緣故。即世間現見，心處於苦樂、貪嗔等狀態時，身體也隨之轉變。隨著剎那的心而轉變，所以身體念念生滅。四，是心所依止的緣故。即世間普遍知道，心依止於有根的身體，如同火依止於柴薪，如同芽依止於種子等。因此這個身體，是剎那的心所依止的，所以也是剎那生滅的。五，心增上生起。即一切內外色法，都是心增上所生。能生之因剎那生滅的緣故，所生之果也剎那生滅。六，心自在轉變的緣故。即如果證得了殊勝威德的心，對於一切色法，都能如其所愿，自在轉變。由於隨著剎那能變的殊勝理解轉變而生起，所以色法等剎那生滅的道理成立。七，在最後階段變壞是可以得到的緣故。即諸色法等，最初離開自性唸唸變壞，如果在最後階段突然變壞，是不合道理的。然而這種情況是可以得到的，所以知道色法等從一開始就念念變壞，以同類相續，逐漸增長作為原因，能夠引出最後粗大的變壞現象。因此色法等，唸唸生滅。
【English Translation】 English version: First, like the external manifestation. Second, like the internal manifestation. The external is appearance (lakshana), the internal is thought. Therefore, it is known that one entity manifests as two, internal and external, then the mind is neither inside nor outside, inside and outside are the mind. Moreover, the subject (the one who cognizes) and the object (the one being cognized) accomplish each other, mind and environment mutually contain each other, two but not two, constantly in the true origin of merging into one; not two but two, constantly distinguishing the illusory appearances of mind and environment.
Question: If the mind's thoughts arise and cease moment by moment, are the internal body and external forms also ceasing moment by moment? (ksana: an extremely short unit of time; rupa: material phenomena)
Answer: All internal and external forms are grasped and received by the mind, and also arise and cease moment by moment along with the mind's thoughts. There is no other dharma outside the mind that can be considered permanent, or that can be considered arising and ceasing. The Abhidharmasamuccaya says, 'Just as the mind and mental factors are momentary, it should be known that forms and so on are also momentary.' There are eight reasons for this: First, because of the mind's grasping and receiving. That is, the body, such as forms, arises and ceases momentarily because of the momentary mind's grasping and receiving. Second, because of the mind's equal safety and danger. That is, the body, such as forms, is always together with consciousness (vijnana). If consciousness departs, the body will decay and rot. Third, because of the mind's transformation. That is, it is seen in the world that when the mind is in states of suffering, joy, greed, anger, etc., the body also transforms accordingly. Transforming along with the momentary mind, therefore the body arises and ceases moment by moment. Fourth, because it is what the mind relies on. That is, it is commonly known in the world that the mind relies on the body with roots, just as fire relies on firewood, just as a sprout relies on a seed, etc. Therefore, this body is what the momentary mind relies on, so it also arises and ceases momentarily. Fifth, the mind is the dominant condition for arising. That is, all internal and external forms are produced by the mind as the dominant condition. Because the cause that produces arises and ceases momentarily, the effect that is produced also arises and ceases momentarily. Sixth, because the mind transforms freely. That is, if one attains a mind of supreme power and virtue, one can freely transform all forms as one wishes. Because it arises along with the transformation of the momentary, transformative, supreme understanding, the principle of the momentary arising and ceasing of forms and so on is established. Seventh, because decay and destruction can be obtained in the final stage. That is, if forms and so on initially depart from their nature and decay moment by moment, it would be unreasonable if they suddenly decayed in the final stage. However, this situation can be obtained, so it is known that forms and so on have been decaying moment by moment from the beginning, with the continuous succession of similar kinds, gradually increasing as a cause, able to bring about the final, coarse decay phenomenon. Therefore, forms and so on arise and cease moment by moment.
滅。八生已不待緣。自然壞滅故。謂一切法。從緣生已。不待壞。緣自然壞滅。故知一切可滅壞法。初才生已。即便壞滅。是故諸法剎那義成。大智度論云。若諸法實有。不應以心識。故知有相。若以心識故知有。是則非有。如地堅相。以身根身識知故有。若無身根身識知。則無堅相。又因緣和合生故空。唯心故空。是知內色外色。皆識建立。隨心有無。實無自體。
問。論唯有內心。實無外境者。如修十善業。受天堂樂。作五逆罪。受地獄苦。升忉利。則五欲悅目。墮泥犁。則萬苦攢身。悅目有靈鳳翔鸞。作歡樂之事。攢身有鐵蛇銅狗。為逼惱之殃。明知非但內心。實有外境。
答。天堂地獄苦樂之相。皆是自心果報業影。既以自心所作為因。還以自心所受為果。故經云。未有自作他受。今且約地獄界受苦。以證唯心。十法界中。例皆如是。
識論問。云何名為四大轉變。彼四大種種轉變。動手腳等。及口言說。令受罪人。生於驚怖。如有兩羊。從兩邊來。共殺害。彼地獄眾生。見有諸山。或來或去。殺害眾生。以是義故。不得說言。唯有內心。無外境界。
答曰。偈言。若依眾生業。四大如是變。何故不依業。心如是轉變。汝向言。彼罪人業。外四大等。如是轉變。何故不言依彼眾生罪
【現代漢語翻譯】 現代漢語譯本：滅。八生已不待因緣，自然壞滅。這是說一切法，從因緣而生之後，不等待壞滅的因緣，自然就會壞滅。因此，可知一切可以滅壞的法，初生之時，就已經開始壞滅。所以說諸法是剎那生滅的。正如《大智度論》所說：『如果諸法是真實存在的，就不應該通過心識才能認知。』因此可知諸法是有相的。如果因為心識才能認知其存在，那麼它就不是真實存在的。比如大地的堅硬之相，是因為身根和身識的認知才存在的。如果沒有身根和身識的認知，那麼堅硬之相就不存在。又因為因緣和合而生，所以是空性的，唯有心識才是真實的，所以是空性的。因此可知，無論是內在的色法還是外在的色法，都是由心識建立的，隨著心識的有無而存在或不存在，實際上並沒有自身的實體。
問：如果說只有內心，沒有外在境界，那麼修十善業，受天堂的快樂；作五逆罪，受地獄的痛苦；升到忉利天（Trayastrimsa，六慾天之一），則五欲令人愉悅；墮入泥犁（Naraka，地獄），則萬般痛苦加身。悅目有靈鳳翔鸞，作歡樂之事；攢身有鐵蛇銅狗，為逼惱之殃。這明明說明了不僅有內心，還有真實的外在境界。
答：天堂地獄的苦樂之相，都是自心果報的業力顯現。既然以自心所作為因，那麼就以自心所受為果。所以經中說：『沒有自己造作而他人受報的。』現在且以地獄界受苦為例，來證明唯心。十法界中，都可以此類推。
《識論》問：什麼是四大轉變？那四大種種轉變，動手腳等，以及口頭言說，令受罪之人，產生驚恐怖畏。如有兩隻羊，從兩邊來，共同殺害。那些地獄眾生，看見有諸山，或來或去，殺害眾生。因為這個緣故，不能說只有內心，沒有外在境界。
答：偈語說：『如果依據眾生的業力，四大就是這樣轉變的，為什麼不依據業力，心也是這樣轉變呢？』你剛才說，那些罪人的業力，外在的四大等，就是這樣轉變的，為什麼不說依據那些眾生的罪業，心也是這樣轉變呢？
【English Translation】 English version: Extinction. The eight existences do not wait for conditions, but naturally decay and perish. This means that all dharmas, once arisen from conditions, do not wait for the conditions of decay, but naturally decay and perish. Therefore, it is known that all destructible dharmas begin to decay and perish as soon as they arise. Therefore, it is said that all dharmas arise and cease in an instant. As the Mahaprajnaparamita-sastra says: 'If all dharmas were truly existent, they should not be known by consciousness.' Therefore, it is known that dharmas have characteristics. If they are known to exist because of consciousness, then they are not truly existent. For example, the hardness of the earth exists because of the perception of the body-root and body-consciousness. If there is no perception of the body-root and body-consciousness, then the characteristic of hardness does not exist. Moreover, because they arise from the union of causes and conditions, they are empty; only consciousness is real, so they are empty. Therefore, it is known that both internal and external forms are established by consciousness, and exist or do not exist according to the presence or absence of consciousness, and in reality have no self-nature.
Question: If it is said that there is only the inner mind and no external realm, then cultivating the ten wholesome actions leads to the happiness of heaven; committing the five rebellious acts leads to the suffering of hell; ascending to Trayastrimsa (one of the six desire heavens) brings pleasure from the five desires; falling into Naraka (hell) brings myriad sufferings. Delightful sights include phoenixes and luan birds flying, creating joyful events; tormenting sights include iron snakes and copper dogs, causing distress. This clearly shows that there is not only the inner mind, but also a real external realm.
Answer: The appearances of suffering and happiness in heaven and hell are all manifestations of the karmic shadows of one's own mind. Since the cause is what the mind does, the result is what the mind experiences. Therefore, the sutra says: 'There is no such thing as one's own actions being experienced by others.' Now, let's take the suffering in the hell realm as an example to prove the principle of mind-only. This can be applied to all ten dharma realms.
The Vijnaptimatrata-sastra asks: What is meant by the transformation of the four great elements? Those various transformations of the four great elements, such as moving hands and feet, and verbal speech, cause fear and terror in the condemned. For example, two sheep come from both sides and kill together. Those hell beings see mountains coming and going, killing beings. For this reason, it cannot be said that there is only the inner mind and no external realm.
Answer: The verse says: 'If according to the karma of beings, the four great elements transform in this way, why not according to karma, does the mind also transform in this way?' You just said that the karma of those sinners, the external four great elements, etc., transform in this way, why not say that according to the sins of those beings, the mind also transforms in this way?
業力故。內自心識。如是轉變。又偈言。業熏于異法。果云何異處。善惡熏於心。何故離心說。故偈言。業熏于異法。果云何異處者。此以何義。彼地獄中。受苦眾生。所有罪業。依本心作。還在心中。不離於心。以是義故。惡業熏心。還應心中。受苦果報。何以故。以善惡業。熏於心識。而不熏彼外四大等。以四大中。無所熏事。云何虛妄分別。說言四大轉變。於四大中受苦果報。是故偈言。善惡熏於心。何故離心說。如無盡意菩薩經云。菩薩所作精進。常與身口意相應。雖身口精進。皆由於心。心為增上。云何菩薩心精進。所謂心始心終。云何心始。初發心故。云何心終。菩提心寂滅故。是知起盡俱心。初終咸爾。非唯凈業。萬事皆然。不出一心。圓滿覺道。又如油盡燈滅。業喪苦亡。若定有外境可觀。非內所感。只合長時受苦。無解脫期。既有休時。當知無實。可驗心生法生。心滅法滅矣。是以一切眾生。從無始來。作虛妄因。受虛妄果。皆從情結。唯逐想生。所以首楞嚴經云。即時阿難。及諸大眾乃至而白佛言。世尊。若此妙明。真凈。妙心。本來遍圓。如是乃至大地草木。蠕動含靈。本元真如。即是如來。成佛真體。佛體真實。云何復有地獄餓鬼。畜生修羅。人天等道。世尊。此道為複本來自有。為是眾生
【現代漢語翻譯】 現代漢語譯本 業力所致。內在的自心意識，就是這樣轉變的。又有偈語說：『業熏于異法，果云何異處？善惡熏於心，何故離心說？』 偈語說：『業熏于異法，果云何異處？』 這是什麼意思呢？那些在地獄中受苦的眾生，所有的罪業，都是依據本心所造作的，所以還在心中，不離於心。因為這個緣故，惡業薰染心識，還應在心中，承受痛苦的果報。為什麼呢？因為善惡業，薰染的是心識，而不是外在的四大等。因為四大中，沒有可以薰染的事物。為什麼虛妄分別，說四大轉變，在四大中承受痛苦的果報呢？所以偈語說：『善惡熏於心，何故離心說？』 如《無盡意菩薩經》所說：菩薩所作的精進，常常與身口意相應。雖然身口精進，都由於心，心是增上的。什麼是菩薩的心精進呢？就是心始心終。什麼是心始呢？就是初發心。什麼是心終呢？就是菩提心寂滅。由此可知，起和盡都與心有關，開始和終結都是這樣。不僅僅是清凈的業，萬事都是這樣，都離不開一心，才能圓滿覺悟的道路。又如油盡燈滅，業喪苦亡。如果一定有外境可以觀察，不是內在所感應的，那就應該長久地受苦，沒有解脫的期限。既然有停止的時候，就應當知道外境不是真實的。可以驗證心生法生，心滅法滅的道理。 因此，一切眾生，從無始以來，造作虛妄的因，承受虛妄的果，都是從情結而來，只是隨著妄想而生。所以《首楞嚴經》說：『即時阿難（Ananda，佛陀的十大弟子之一），及諸大眾乃至而白佛言：世尊，若此妙明，真凈，妙心，本來遍圓，如是乃至大地草木，蠕動含靈，本元真如，即是如來（Tathagata，如來）成佛真體。佛體真實，云何復有地獄（Naraka，地獄）, 餓鬼（Preta，餓鬼）, 畜生（Tiryagyoni，畜生）, 修羅（Asura，阿修羅）, 人天等道？世尊，此道為複本來自有，為是眾生』
【English Translation】 English version It is due to karma. The internal consciousness transforms in this way. Furthermore, a verse says: 'If karma influences different things, how can the result be in a different place? Good and evil influence the mind, why speak of it apart from the mind?' The verse says: 'If karma influences different things, how can the result be in a different place?' What does this mean? The suffering beings in those hells, all their sinful deeds, are based on the original mind's actions, so they remain in the mind, not separate from the mind. For this reason, evil karma influences the mind, and the suffering results should be experienced in the mind. Why? Because good and evil karma influence the mind-consciousness, and not the external four elements, etc. Because there is nothing to be influenced in the four elements. Why does false discrimination say that the four elements transform, and suffering results are experienced in the four elements? Therefore, the verse says: 'Good and evil influence the mind, why speak of it apart from the mind?' As stated in the Inexhaustible Intent Bodhisattva Sutra: The diligence practiced by a Bodhisattva (Bodhisattva, 菩薩) is always in accordance with body, speech, and mind. Although the diligence of body and speech is due to the mind, the mind is supreme. What is the mind-diligence of a Bodhisattva? It is the beginning and end of the mind. What is the beginning of the mind? It is the initial aspiration. What is the end of the mind? It is the quiescence of the Bodhi (Bodhi, 菩提) mind. From this, it can be known that arising and ceasing are both related to the mind, and the beginning and end are the same. Not only pure karma, but all things are like this, inseparable from the one mind, in order to perfect the path of enlightenment. It is also like a lamp extinguished when the oil runs out, karma ceases and suffering disappears. If there is definitely an external realm to be observed, not internally sensed, then one should suffer for a long time, with no end to liberation. Since there is a time of cessation, one should know that the external realm is not real. It can be verified that when the mind arises, the dharma arises; when the mind ceases, the dharma ceases. Therefore, all sentient beings, from beginningless time, create false causes and receive false results, all arising from emotional entanglements, merely born from thoughts. Therefore, the Shurangama Sutra says: 'Immediately, Ananda (Ananda, 佛陀的十大弟子之一), and all the assembly, then said to the Buddha (Buddha, 佛): World-Honored One, if this wondrously bright, truly pure, wondrous mind, is originally pervasive and complete, even to the extent that the earth, plants, and moving, sentient beings, the original true suchness, is the true substance of the Tathagata (Tathagata, 如來) becoming a Buddha. The Buddha's substance is real, how can there still be paths of hells (Naraka, 地獄), hungry ghosts (Preta, 餓鬼), animals (Tiryagyoni, 畜生), asuras (Asura, 阿修羅), humans, and devas? World-Honored One, are these paths originally existent, or are they created by sentient beings?'
妄習生起。世尊。如寶蓮香比丘尼。持菩薩戒。私行淫慾。妄言行淫。非殺非偷。無有業報。發是語已。先於女根。生大猛火。後於節節猛火燒然。墮無間獄。琉璃大王。善星比丘。琉璃為誅瞿曇族姓。善星妄說一切法空。生身陷入阿鼻地獄。此諸地獄。為有定處。為復自然。彼彼發業。各各私受。唯垂大慈發開童蒙。令諸一切持戒眾生。聞決定義。歡喜頂戴。謹潔無犯。佛告阿難。快哉此問。令諸眾生。不入邪見。汝今諦聽。當爲汝說。阿難。一切眾生。實本真凈。因彼妄見。有妄習生。因此分開內分外分。阿難。內分即是眾生分內。因諸愛染。發起妄情。情積不休。能生愛水。是故眾生。心憶珍羞。口中水出。心憶前人。或憐或恨。目中淚盈。貪求財寶。心。發愛涎。舉體光潤。心著行淫。男女二根。自然流液。阿難。諸愛雖別。流結是同。潤濕不升。自然從墜。此名內分。阿難。外分即是眾生分外。因諸渴仰。發明虛想。想積不休。能生勝氣。是故眾生。心。持禁戒。舉身輕清。心持咒印。顧眄雄毅。心欲生天。夢想飛舉。心存佛國。聖境冥現。事善知識。自輕身命。阿難。諸想雖別。輕舉是同。飛動不沈自然超越。此名外分。故知因情滯著。能成愛水。浸漬不休。自然成墜。以情地幽隱。故為內分。以舉念緣
【現代漢語翻譯】 現代漢語譯本 妄習生起。世尊（對佛的尊稱）。譬如寶蓮香比丘尼，受持菩薩戒，卻私下行淫慾之事，還妄言說行淫並非殺生也非偷盜，因此不會有業報。她剛說完這些話，便先從女根處生起巨大的猛火，隨後全身各個關節都被猛火焚燒，最終墮入無間地獄。琉璃大王（國王名）和善星比丘（比丘名）也是如此，琉璃王爲了誅滅釋迦族，善星比丘妄言一切法皆空，結果活著就墮入了阿鼻地獄。這些地獄，是有固定的處所，還是自然而然形成的呢？是他們各自造業，各自承受果報嗎？懇請您發大慈悲，開啟我等愚昧的心智，讓所有持戒的眾生，聽聞決定的教義，歡喜地信受奉行，謹慎地持守戒律，不犯任何過錯。' 佛告訴阿難（佛的弟子名）說：『你問得很好！這個問題能使眾生不落入邪見。你現在仔細聽著，我將為你解說。阿難，一切眾生，本來都是真實清凈的，因為有了虛妄的見解，才產生了虛妄的習氣。因此而分開了內分和外分。阿難，內分就是眾生自身內在的部分，因為各種愛戀染著，而生起虛妄的情感。情感積累不停止，就能產生愛慾之水。所以眾生，心中回憶美味佳餚，口中就會流出口水；心中回憶以前的人，或是憐愛或是憎恨，眼中就會充滿淚水；貪求財寶時，心中就會產生愛戀的口水，全身都顯得光潤；心中想著行淫之事，男女的二根，自然就會流出液體。阿難，各種愛慾雖然不同，但流淌和凝結的性質是相同的，潤濕而不能上升，自然就會向下墜落。這叫做內分。阿難，外分就是眾生自身外在的部分，因為各種渴望和仰慕，而顯發虛妄的想像。想像積累不停止，就能產生殊勝的氣力。所以眾生，心中持守禁戒，全身就會感到輕盈清凈；心中持誦咒語和手印，顧盼之間就會顯得雄健剛毅；心中想要昇天，就會夢見自己飛翔升舉；心中想著佛國，聖潔的景象就會在冥冥之中顯現；親近善知識，就會輕視自己的身命。阿難，各種想像雖然不同，但輕盈和上升的性質是相同的，飛動而不下沉，自然就會超越。這叫做外分。所以要知道，因為情感的滯留和執著，就能形成愛慾之水，浸泡滋潤而不停止，自然就會向下墜落。因為情感的處所幽暗隱蔽，所以稱為內分。因為舉心動念所緣
【English Translation】 English version 『False habits arise. World Honored One (a respectful title for the Buddha). For example, the Bhikshuni (nun) Precious Lotus Fragrance, who held the Bodhisattva precepts, secretly engaged in sexual misconduct and falsely claimed that engaging in sexual activity was neither killing nor stealing, and therefore there would be no karmic retribution. As soon as she uttered these words, a great and fierce fire arose first from her female organ, and then fierce fires burned throughout her joints, and she fell into the Avici Hell (the hell of incessant suffering). King Virudhaka (name of a king) and the Bhikshu (monk) Good Star were similar. Virudhaka, in order to exterminate the Gautama clan, and Good Star falsely claimed that all dharmas (teachings) are empty, and as a result, they fell alive into the Avici Hell. Are these hells fixed places, or do they arise naturally? Is it that they each create karma and each privately receive the consequences? We beseech you to bestow great compassion, open our ignorant minds, and allow all precept-holding beings to hear the definitive teachings, joyfully accept and uphold them, and cautiously observe the precepts without committing any transgressions.』 The Buddha told Ananda (name of Buddha's disciple): 『Excellent is this question! It enables beings not to fall into wrong views. Now listen carefully, and I will explain it to you. Ananda, all beings are truly pure in their original nature. Because of false views, false habits arise. Therefore, the inner and outer divisions are separated. Ananda, the inner division is the part within beings themselves. Because of various attachments and defilements, false emotions arise. If emotions accumulate without ceasing, they can produce the water of desire. Therefore, when beings mentally recall delicious delicacies, saliva flows from their mouths; when they mentally recall former people, whether with affection or hatred, tears fill their eyes; when they greedily seek wealth and treasures, their hearts produce the saliva of desire, and their whole bodies appear radiant; when they think of engaging in sexual activity, the male and female organs naturally secrete fluids. Ananda, although the various desires are different, their nature of flowing and congealing is the same. They moisten but cannot ascend, and naturally fall downward. This is called the inner division. Ananda, the outer division is the part outside of beings themselves. Because of various longings and yearnings, illusory thoughts are manifested. If thoughts accumulate without ceasing, they can produce superior energy. Therefore, when beings hold precepts in their minds, their whole bodies feel light and pure; when they hold mantras (sacred sounds) and mudras (hand gestures) in their minds, their glances appear strong and resolute; when they desire to be born in the heavens, they dream of flying and ascending; when they think of the Buddha-lands, sacred realms appear mysteriously; when they attend to virtuous teachers, they disregard their own lives. Ananda, although the various thoughts are different, their nature of lightness and ascension is the same. They fly and move without sinking, and naturally transcend. This is called the outer division. Therefore, know that because of the stagnation and attachment of emotions, the water of desire can be formed, soaking and moistening without ceasing, and naturally falling downward. Because the place of emotions is dark and hidden, it is called the inner division. Because the arising of thoughts is related to
塵。取像名想。運動散亂。故名外分。一切境界。非想不生。故經云。若知一切國土。唯想持之。是則名為初發心菩薩。又華嚴經頌云。勇猛諸佛子。隨順入妙法。善觀一切想。纏網於世間。眾想如陽焰。令眾生倒解。菩薩善知想。舍離一切倒。眾生各別異。形類非一種。了達皆是想。一切無真實。十方諸眾生。皆為想所覆。若舍顛倒見。則滅世間想。世間如陽焰。以想有差別。知世住于想。遠離三顛倒。譬如熱時焰。世見謂為水。水實無所有。智者不應求。眾生亦復然。世趣皆無有。如焰住于想。無礙心境界。若離於諸想。亦離諸戲論。愚癡著想者。悉令得解脫。遠離憍慢心。除滅世間想。住盡無盡處。是菩薩方便。又云。譬如有人。將欲命終。見隨其業。所受報相。行惡業者。見。于地獄。畜生。餓鬼。所有一切眾苦境界。或見獄卒手持兵仗。或瞋或罵。囚執將去。亦聞號叫悲嘆之聲。或見灰河。或見鑊湯。或見刀山。或見劍樹。種種逼迫。受諸苦。惱作善業者。即見一切諸天宮殿。無量天眾。天諸婇女。種種衣服。具足莊嚴。宮殿園林。盡皆妙好。身雖未死。而由業力。見如是事。大智度論云。如乾闥婆城者。非城。人心想為城。凡夫亦如是。非身想為身。非心想為心。故知地獄天堂。本無定處。身猶未往。已
【現代漢語翻譯】 現代漢語譯本： 『塵』是指取相、名相和妄想。『運動散亂』，所以稱為『外分』。一切境界，沒有妄想就不會產生。所以經中說：『如果知道一切國土，唯有妄想在維持，這就稱為初發心菩薩。』 又《華嚴經》的偈頌說：『勇猛的諸佛子，隨順進入微妙法。善於觀察一切妄想，像纏繞的網一樣遍佈世間。各種妄想如同陽焰（指陽光照射在空氣中產生的虛幻景象），使眾生產生顛倒的理解。菩薩善於瞭解妄想，捨棄一切顛倒。眾生各自不同，形貌種類各不相同，明瞭通達這些都是妄想，一切都沒有真實性。十方所有眾生，都被妄想所覆蓋。如果捨棄顛倒見解，就能滅除世間的妄想。世間如同陽焰，因為妄想而有差別。知道世間安住于妄想，就能遠離三種顛倒。譬如炎熱的時候，陽焰被世人看作是水，但水實際上並不存在，智者不應該去追求。眾生也是這樣，世間的去處實際上並不存在，如同陽焰安住于妄想，沒有阻礙的心境。如果遠離各種妄想，也就遠離各種戲論。愚癡執著于妄想的人，要讓他們得到解脫。遠離驕慢之心，消除世間的妄想，安住在無盡之處，這是菩薩的方便。』 又說：『譬如有人，將要命終的時候，會看到隨著他的業力，所要承受的果報景象。造作惡業的人，會看到地獄、畜生、餓鬼等所有痛苦的境界，或者看到獄卒手持兵器，或者嗔怒或者謾罵，囚禁抓捕將要帶走，也聽到號叫悲嘆的聲音，或者看到灰河，或者看到鑊湯（沸騰的湯鍋），或者看到刀山，或者看到劍樹，種種逼迫，承受各種痛苦和煩惱。造作善業的人，就會看到一切諸天宮殿，無量的天眾，天上的各種美女，各種衣服，具足莊嚴，宮殿園林，都非常美妙。身體雖然還沒有死亡，但是由於業力的作用，看到這樣的景象。』 《大智度論》說：『如同乾闥婆城（Gandharva city，海市蜃樓）一樣，不是真正的城，是人心中的妄想形成的城。凡夫也是這樣，不是真正的身體，妄想認為是身體，不是真正的心，妄想認為是心。』所以知道地獄天堂，本來沒有固定的處所，身體還沒有去，已經...
【English Translation】 English version: 'Dust' refers to taking on appearances, nominal concepts, and deluded thoughts. 'Movement and scattering' is why it's called 'external division'. All realms of experience arise only through thought. Therefore, the sutra says, 'If one knows that all lands are sustained only by thought, this is called a Bodhisattva who has initially aroused the mind of enlightenment.' Furthermore, a verse in the Avatamsaka Sutra (Hua Yan Jing) says: 'Brave children of the Buddhas, accord with and enter the wonderful Dharma. Skillfully observe all thoughts, like a net entangling the world. Various thoughts are like a mirage (yang yan), causing beings to have inverted understanding. Bodhisattvas skillfully know thoughts, abandoning all inversions. Beings are each different, with forms and kinds not the same, understanding that all are thoughts, nothing is real. All beings in the ten directions are covered by thoughts. If one abandons inverted views, then worldly thoughts are extinguished. The world is like a mirage, with differences due to thoughts. Knowing that the world abides in thought, one is far from the three inversions. For example, in hot weather, a mirage is seen as water, but water does not actually exist; the wise should not seek it. Beings are also like this; worldly destinations do not actually exist, like a mirage abiding in thought, a mind realm without obstruction. If one is apart from all thoughts, one is also apart from all fabrications. Those who are foolish and attached to thoughts, cause them all to attain liberation. Being far from arrogance and pride, eliminating worldly thoughts, abiding in the place of exhaustion and non-exhaustion, this is the Bodhisattva's expedient means.' It also says: 'For example, when a person is about to die, they will see the appearances of the retributions they are to receive according to their karma. Those who have created evil karma will see all the painful realms of hell, animals, and hungry ghosts, or see hell guards holding weapons, either angry or scolding, imprisoning and taking them away, and also hear cries of lamentation, or see a river of ashes, or see a cauldron of boiling soup (huo tang), or see a mountain of knives, or see a sword tree, various oppressions, enduring all kinds of suffering and afflictions. Those who have created good karma will see all the palaces of the heavens, countless heavenly beings, heavenly maidens, various garments, fully adorned, palaces and gardens, all wonderfully beautiful. Although the body has not yet died, due to the power of karma, they see such things.' The Mahaprajnaparamita Sastra (Da Zhi Du Lun) says: 'Like a Gandharva city (Gandharva city, a mirage), it is not a real city, it is a city formed by the mind's thoughts. Ordinary people are also like this; it is not a real body, they think it is a body, it is not a real mind, they think it is a mind.' Therefore, know that hell and heaven originally have no fixed place, the body has not yet gone, already...
現自心。境不現前。唯心妄見。可驗苦樂之境。本無從出。善惡之事。唯自召來。空是空非。妄生妄死。如達磨大師云。由己見故不得道。己者。我也。若無我者。逢物不是非。是者我自是。而物非是也。非者我自非。而物非非也。若入宗鏡。我法俱空。心境自亡。是非咸寂。神性獨立。對待無從。斯皆悟本而成。非因學得。如先德云。境自虛。不須畏。終朝照矚元無對。設使任持浮幻身。任運都無舌身意。又昔人偈云。寧神泯是非。現身安樂國。所以論云。智境豁然。名為佛國。
又如有學人問百丈和尚云。對一切境。如何得心如木石。
答。一切諸法。本不自言是非垢凈。亦無心繫縛人。但人自虛妄計著。作。若干種解。起。若干種見。生若干種畏愛。但了諸法不自生。皆從。自己顛倒取相而有。知心與境。本不相到。當處解脫。一一諸法。一一諸心。當處寂滅。當處是道場。又本有之性。不可名目。本來不是凡。不是聖。不是愚。不是智。不是垢。不是凈。亦非空有善惡。與諸染法相應。名眾生界。與諸凈法相應。名人天二乘。若垢凈心盡。不住繫縛解脫。無一切有為無為縛脫等心量。處於生死。其心自在。畢竟不與諸虛幻塵勞蘊界生死。諸入和合。迥然無住。一切不拘。去來無礙。往來生死。如
【現代漢語翻譯】 現代漢語譯本 觀照當下的自心。當外境不顯現時，唯有自心的虛妄顯現。可以驗證痛苦和快樂的境界，原本無處可出。善與惡的事情，都是自己招來的。空是空，非是非，虛妄地生，虛妄地死。如同達磨大師（Bodhidharma，禪宗始祖）所說：『因為自己的見解，所以不能得道。』『己』，就是『我』。如果沒有『我』，那麼遇到事物就不會有是非的分別。說是，因為我說是，而事物未必是。說非，因為我說非，而事物未必非。如果進入宗鏡（Zongjing，指禪宗的境界），我與法都空，心與境自然消亡，是非都寂靜，神性獨立，沒有對待。這些都是悟到根本而成，不是因為學習而得。如同先德所說：『境界本來是虛幻的，不必害怕。整天照看，原本沒有對立。即使保持這虛幻的身體，任運自然，也沒有舌、身、意。』又從前的人的偈語說：『寧願精神泯滅是非，現身於安樂國土。』所以《論》中說：『智慧的境界豁然開朗，就叫做佛國。』
又如有學人問百丈和尚（Baizhang，唐代禪宗大師）說：『面對一切境界，如何才能使心如木石一般不動搖？』
答：『一切諸法，本來不會自己說自己是是、非、垢、凈。也沒有心來繫縛人。只是人自己虛妄地計較執著，作出各種各樣的解釋，產生各種各樣的見解，生出各種各樣的畏懼和愛戀。只要明白諸法不是自己產生的，都是從自己顛倒的取相而有。知道心與境，本來不互相到達，當下就解脫。一一諸法，一一諸心，當下寂滅，當下就是道場。』又本來就有的自性，不可名狀。本來不是凡夫，不是聖人，不是愚笨，不是智慧，不是污垢，不是清凈，也不是空有善惡。與各種染污法相應，叫做眾生界。與各種清凈法相應，叫做人天二乘。如果垢凈之心都盡了，不住于繫縛和解脫，沒有一切有為和無為的縛脫等心量。處於生死之中，其心自在。畢竟不與各種虛幻的塵勞、蘊、界、生死、諸入和合，迥然無住，一切不拘，去來無礙，往來生死，如
【English Translation】 English version Observe your own mind now. When the environment does not appear, only the mind's delusions appear. The realm of suffering and joy can be verified, but it originally has nowhere to come from. Good and evil deeds are only summoned by oneself. Emptiness is emptiness, non-being is non-being, falsely born, falsely dying. As Bodhidharma (the first patriarch of Zen) said: 'Because of one's own views, one cannot attain the Way.' 'One's own' is 'I'. If there is no 'I', then when encountering things, there will be no right or wrong. Saying 'is' is because I say it is, but the thing may not be. Saying 'is not' is because I say it is not, but the thing may not be not. If one enters the Zongjing (the realm of Zen), both 'I' and 'Dharma' are empty, the mind and environment naturally disappear, right and wrong are all silent, the divine nature is independent, and there is no opposition. All of these are achieved by realizing the root, not obtained through learning. As the former virtuous one said: 'The environment is inherently illusory, there is no need to fear. Looking at it all day long, there is originally no opposition. Even if one maintains this illusory body, it is naturally free, without tongue, body, or mind.' Also, a verse from the past says: 'Rather let the spirit extinguish right and wrong, and appear in the Land of Bliss.' Therefore, the Treatise says: 'The realm of wisdom is wide open, and it is called the Buddha Land.'
Furthermore, a student asked Baizhang (a Zen master of the Tang Dynasty): 'When facing all environments, how can one make the mind like wood and stone, unmoving?'
He replied: 'All dharmas originally do not say themselves whether they are right, wrong, defiled, or pure. Nor does the mind bind people. It is only people themselves who falsely calculate and cling, making various interpretations, generating various views, and giving rise to various fears and loves. As long as one understands that all dharmas are not self-generated, but arise from one's own inverted grasping of appearances. Knowing that the mind and environment do not reach each other, one is liberated in the present moment. Each and every dharma, each and every mind, is extinguished in the present moment, and the present moment is the Bodhimanda.' Moreover, the inherent nature cannot be named. It is originally not a common person, not a sage, not foolish, not wise, not defiled, not pure, nor is it empty, existent, good, or evil. Corresponding to various defiled dharmas, it is called the realm of sentient beings. Corresponding to various pure dharmas, it is called the two vehicles of humans and devas. If the minds of defilement and purity are exhausted, one does not dwell in bondage or liberation, and there is no measurement of bondage and liberation, whether conditioned or unconditioned. Being in birth and death, the mind is free. After all, it does not unite with various illusory dust, aggregates, realms, birth and death, and entrances, being completely without dwelling, unattached to everything, unobstructed in going and coming, going back and forth in birth and death, like
門開相似。
問。地獄既是非情。云何動作。
答。是有情不思議業力所感。令受罪眾生。自見有如是事。如成劫風。雖是無情。亦能成劫。似磁毛石。豈有識想。令鐵轉移。設使眾生輪迴六趣。善惡升沉。實無主宰。人法俱空。所以先德云。往復無際。動靜一原。含眾妙而有餘。超言思而迥出者。其唯法界乎。故知若入一際法界之中。有何差別。能所冥合。境智同如。豈可更有一法為動為靜。隨業識之轉乎。若未入法界。不悟此宗。但有一法當情。皆是自之業識。離識之外。決定無法。
問。凡所施為。皆是自心者。云何殺生而得殺罪。
答。皆是依于自心分別。強執善惡之因。妄受苦樂之果。若究三輪之體。能殺所殺本空。是以文殊執劍于瞿曇。鴦崛持刀于釋氏。終不見生見殺。執自執他。妄受輪迴。酬還罪報。
識論問云。若彼三界。唯是內心。無有身口外境者。何故屠獵師等殺害豬羊。等得殺生罪。
偈答云。死依於他心。亦有依自心。依種種因緣。破失自心識。釋曰。如人依鬼毗舍阇等。是故失心。或依自心。是故失心。或有憶念愛不愛事。是故失心。或有夢見鬼著失心。或有聖人神通轉變。前人失心。如一比丘。夜蹋爪皮。謂殺蝦蟆。死入惡道。故云死依於他心。
【現代漢語翻譯】 現代漢語譯本 門看起來相似。
問：地獄既然是非情之境，為何會有動作？
答：這是有情眾生不可思議的業力所感召，使得受罪的眾生自己看到有這樣的事情發生。如同成劫之風，雖然是無情之物，也能成就劫難。又如磁石吸引鐵，毛石豈有識想，卻能令鐵轉移。假設眾生輪迴六道，善惡升沉，實在沒有主宰。人與法都空無自性。所以先德說：『往復沒有邊際，動靜本是一體。包含眾多玄妙而有餘，超越言語思慮而迥然獨立』，大概只有法界才能如此吧。因此可知，如果進入一際法界之中，還有什麼差別呢？能與所冥合，境與智相同如一，豈可再有一法作為動或靜，隨著業識而轉動呢？如果未入法界，不悟此宗，只要有一法當於心懷，都是自己的業識。離開識之外，決定沒有法。
問：凡所施為，都是自己的心所為，為何殺生會得到殺罪？
答：都是依于自心的分別，強行執著善惡之因，虛妄地承受苦樂之果。如果探究三輪（能殺者、所殺者、殺的行為）的本體，能殺與所殺本來就是空。所以文殊菩薩在瞿曇（Gautama，釋迦牟尼佛的姓）面前執劍，鴦崛摩羅（Angulimala，佛教故事中的人物）在釋迦牟尼佛面前持刀，始終不見有生可見，有殺可見，執著于自己或他人，虛妄地承受輪迴，償還罪報。
《識論》中問：如果三界都只是內心所現，沒有身口之外的外境，那麼為何屠夫獵人等殺害豬羊等動物，會得到殺生罪？
偈頌回答說：『死依於他心，亦有依自心，依種種因緣，破失自心識。』解釋說：如人依附鬼毗舍阇（Pisacha，一種惡鬼），因此失去心智。或者依于自心，因此失去心智。或者憶念愛或不愛之事，因此失去心智。或者夢見鬼附身而失去心智。或者有聖人以神通轉變，使人失去心智。如同一位比丘，夜晚踩到爪皮，誤以為殺了蝦蟆，死後墮入惡道。所以說死依於他心。
【English Translation】 English version The gates appear similar.
Question: Since hell is a realm devoid of emotion, how can there be movement?
Answer: It is due to the inconceivable karmic force of sentient beings that causes suffering beings to see such things happening. Like the wind that forms a kalpa (aeon), although it is inanimate, it can bring about the destruction of a kalpa. Similar to a lodestone attracting iron, does a lodestone have consciousness, yet it can move iron? Suppose sentient beings transmigrate through the six realms, rising and falling according to good and evil, there is truly no master. Both person and dharma are empty of inherent existence. Therefore, a former sage said: 'Going and returning without limit, movement and stillness are of one origin. Containing all mysteries and yet remaining, surpassing words and thoughts and standing alone,' it is perhaps only the Dharmadhatu (Dharmadhatu, the realm of all phenomena) that can be so. Therefore, know that if one enters the Dharmadhatu of the One Reality, what difference is there? The subject and object merge, the realm and wisdom are the same. How can there be another dharma that is moving or still, turning with karmic consciousness? If one has not entered the Dharmadhatu and does not understand this doctrine, as long as there is a dharma that clings to the mind, it is all one's own karmic consciousness. Apart from consciousness, there is definitely no dharma.
Question: If all actions are done by one's own mind, why does killing result in the sin of killing?
Answer: It is all based on the discriminations of one's own mind, forcibly clinging to the causes of good and evil, and falsely receiving the results of suffering and joy. If one investigates the essence of the three wheels (the killer, the killed, and the act of killing), the killer and the killed are originally empty. Therefore, Manjushri (Manjushri, a Bodhisattva representing wisdom) held a sword before Gautama (Gautama, the family name of Shakyamuni Buddha), and Angulimala (Angulimala, a figure in Buddhist stories) held a knife before Shakyamuni Buddha, yet they never saw birth or killing, clinging to self or others, falsely undergoing samsara (samsara, the cycle of birth, death, and rebirth), and repaying karmic retribution.
The Vijnaptimatrata-siddhi Shastra asks: If the three realms are only manifestations of the mind, and there are no external objects outside of body and speech, then why do butchers and hunters who kill pigs, sheep, etc., incur the sin of killing?
The verse answers: 'Death depends on the mind of others, and also depends on one's own mind, depending on various causes and conditions, breaking and losing one's own mind-consciousness.' The explanation says: Like a person relying on a Pisacha (Pisacha, a type of evil spirit), therefore losing their mind. Or relying on one's own mind, therefore losing their mind. Or remembering things that are loved or unloved, therefore losing their mind. Or dreaming of being possessed by a ghost and losing their mind. Or a sage using supernatural powers to transform, causing people to lose their minds. Like a certain bhikshu (bhikshu, a Buddhist monk) who stepped on a claw skin at night, mistakenly thinking he had killed a toad, and after death fell into an evil path. Therefore, it is said that death depends on the mind of others.
亦有依自心者。以依仙人嗔心。嗔毗摩質多羅阿修羅王故。殺餘眾生。此依他心。他眾生心。虛妄分別。命根謝滅。以彼身命。相續斷絕。應如是知。頌云。經說檀拿迦。迦陵。摩燈國。仙人嗔故空。是故心業重。
問。依仙人嗔心。依仙人鬼。殺害如是三國眾生。非依仙人嗔心而死。
答。佛問尼乾子言。摩登伽等三國眾生。汝頗曾聞。云何而死。為身業殺。為意業殺。尼乾子言。瞿曇。我昔曾聞。仙人嗔心。以意業殺爾所眾生。佛言。以是成我義。三界唯心。無身口業。何以故。如世人言。賊燒山林。聚落城邑。不言火燒。此義亦爾。唯依心。其善惡業得成。故偈云。諸法心為本。諸法心為勝。離心無諸法。唯心身口名。成實論云。若離心有業。非眾生亦應有罪福。如風頹山。惱害眾生。風應有罪。若吹香華。來墮塔寺。亦應有福。是則不可。故知離心無罪福也。以此文證。罪福據心。無身口業。身口業者。但有名字。實是意業。身口名說。華嚴會意云。凡有見自見他。皆是迷心自現。何者。如見他持刀殺自。當知他自。皆從自生。以離自見心。無自他故。非但自他是心妄現。即所持刀杖故。亦是自心。何以故。心外無彼實刀杖故。見所持者。唯六塵故。由不知自心現。見殺。即惶懼不安。若了唯是
【現代漢語翻譯】 現代漢語譯本：也有依靠自己內心的。因為依靠仙人的嗔恨心，嗔恨毗摩質多羅（Vimacitara）阿修羅王（Asura），殺害其他眾生。這是依靠他人的心，其他眾生的心，虛妄分別，導致命根斷絕。因為他們的身命，相續斷絕。應當這樣理解。頌詞說：『經中說檀拿迦（Dandaka），迦陵（Kalinga），摩燈國（Matanga），因仙人嗔恨而空。因此心業最為重要。』
問：依靠仙人的嗔恨心，依靠仙人的鬼神，殺害了這三個國家的眾生，難道不是因為仙人的嗔恨心而死嗎？
答：佛問尼乾子（Nigantha）說：『摩登伽（Matanga）等三個國家的眾生，你可曾聽說他們是如何死的？是身業所殺，還是意業所殺？』尼乾子說：『瞿曇（Gautama），我過去曾聽說，仙人因嗔恨心，用意業殺害了那麼多的眾生。』佛說：『這樣就成就了我的觀點。三界唯有心，沒有身口業。』為什麼呢？就像世人說，盜賊燒燬山林、村落、城邑，而不說是火燒燬的。這個道理也是一樣。只有依靠心，善惡業才能成就。所以偈頌說：『諸法以心為根本，諸法以心為殊勝，離開心就沒有諸法，只有心、身、口的名相。』《成實論》說：『如果離開心還有業，那麼非眾生也應該有罪福。』例如風吹倒山，惱害眾生，風就應該有罪；如果吹來香花，落在塔寺，也應該有福。這是不可能的。所以知道離開心就沒有罪福。《以此文證》，罪福在於心，沒有身口業。身口業，只是名字，實際上是意業。身口只是名稱上的說法。《華嚴會意》說：『凡是見到自己或見到他人，都是迷失的心自己顯現的。』為什麼呢？例如見到他人持刀殺自己，應當知道他人和自己，都是從自己心中產生的。因為離開了自己的見心，就沒有自己和他人。不僅自己和他人是心妄現，就連所持的刀杖，也是自己的心。為什麼呢？因為心外沒有真實的刀杖。所見到的，只是六塵。由於不知道是自心顯現，見到殺戮，就惶恐不安。如果明白了這只是
【English Translation】 English version: There are also those who rely on their own minds. Because of relying on the anger of the immortals, being angry at the Asura King Vimacitara (Vimacitara, an Asura king), they kill other sentient beings. This is relying on the minds of others, the minds of other sentient beings, false discriminations, leading to the extinction of the root of life. Because their lives, in continuous succession, are cut off. It should be understood in this way. The verse says: 'The scriptures say that Dandaka (Dandaka, a kingdom), Kalinga (Kalinga, a kingdom), Matanga (Matanga, a kingdom) were emptied due to the anger of the immortals. Therefore, mental karma is the most important.'
Question: Relying on the anger of the immortals, relying on the ghosts of the immortals, killing the sentient beings of these three countries, isn't it because they died due to the anger of the immortals?
Answer: The Buddha asked Nigantha (Nigantha, a Jain ascetic): 'The sentient beings of the three countries, such as Matanga (Matanga, a kingdom), have you ever heard how they died? Were they killed by bodily karma or mental karma?' Nigantha said: 'Gautama (Gautama, another name of Buddha), I have heard in the past that the immortals, due to anger, killed so many sentient beings with mental karma.' The Buddha said: 'This fulfills my view. The three realms are only mind, there is no bodily or verbal karma.' Why? Just as people say that thieves burn down mountains, villages, and cities, and do not say that fire burns them down. This principle is also the same. Only by relying on the mind can good and evil karma be accomplished. Therefore, the verse says: 'All dharmas have the mind as their root, all dharmas have the mind as their supreme, without the mind there are no dharmas, only the names of mind, body, and speech.' The Tattvasiddhi Shastra says: 'If there is karma apart from the mind, then non-sentient beings should also have merit and demerit.' For example, if the wind blows down a mountain, harming sentient beings, the wind should have demerit; if it blows fragrant flowers, falling on a pagoda, it should also have merit. This is impossible. Therefore, it is known that there is no merit or demerit apart from the mind. According to this text, merit and demerit lie in the mind, there is no bodily or verbal karma. Bodily and verbal karma are just names, in reality they are mental karma. Body and speech are just nominal terms. The Huayan Huiyi says: 'All that is seen, seeing oneself or seeing others, is the manifestation of the deluded mind itself.' Why? For example, seeing another holding a knife to kill oneself, one should know that both the other and oneself arise from one's own mind. Because apart from one's own seeing mind, there is no self or other. Not only are self and other false manifestations of the mind, but even the knife held is also one's own mind. Why? Because outside the mind there is no real knife. What is seen is only the six dusts. Because one does not know that it is one's own mind manifesting, seeing killing, one becomes fearful and uneasy. If one understands that it is only
自心。縱殺誰憂誰懼。皆由妄心生。故種種有。妄心滅。故種種無。既知唯心妄現。心不見心。即物我俱亡。憂喜咸寂。又如夢中殺事。亦如是也。如說世間恒如夢。不可得有無。密嚴經云。內外境界。心之所行。皆唯是識。惑亂而見。此中無我。亦無我所。能害。所害。害及害具。一切皆是意識境界。依阿賴耶識。如是分別。
又古師問云。若所見皆是自相分。如何殺自相分而得怨報。
答。雖觀他人扶塵根是自相分。於他是親相分。有執受故。如誤殺他。即斷命根。即有罪。于自即是疏相分。
問。經中所云。一切法如夢。以證唯心者。云何夢中事虛。寤中事實。果報不等。法喻不齊。云何引證。
答。所申譬況。皆為不信之人。假此發明。所以智不難喻。但求見道。證會自心。何用檢方便之詮。執圓常之理。此夢喻一法。證驗最親。識論答外難云。汝言夢中所見飲食飢飽。刀杖毒藥。如是等事。皆悉無用。寤時所見如是等事。皆悉有用。此義不然。頌云。如夢中無女。動身失不凈。如夢交會。漏失不凈。眾生如是。無始世來。虛妄受用色香味等外諸境界。皆亦如是。實無而成。
又問。若夢中無境。寤亦爾者。何故夢中寤中。行善惡法。愛與不愛。果報不等。
答。唯有
【現代漢語翻譯】 現代漢語譯本：
自心（自己的心）。縱然殺了誰，又有什麼可憂慮可畏懼的呢？一切都由虛妄的心產生，所以才會有種種現象。虛妄的心一旦滅除，種種現象也就消失了。既然知道一切都是唯心所現，心無法看見心，那麼物與我都會消亡，憂愁和喜悅都會平息。又如夢中殺人的事情，也是同樣的道理。正如經書所說，世間的一切恒常如夢，不可執著于有或無。《密嚴經》說：『內外境界，都是心所執行的，一切都只是識，因為迷惑顛倒而產生所見。其中沒有我，也沒有我所擁有的。能傷害的，所傷害的，傷害的工具，一切都是意識的境界，依阿賴耶識而產生這樣的分別。』 又有古時的法師問道：『如果所見的一切都是自相分（自己的相分），那麼如何殺了自己的相分而得到怨恨的報應呢？』 回答：『雖然觀察他人扶塵根（扶塵根）是自己的相分，但對於他人來說，這是親相分，因為有執受的緣故。如同誤殺了他人，就斷了他的命根，就會有罪。對於自己來說，這又是疏相分。』 問：『經書中所說的『一切法如夢』，用以證明唯心，為什麼夢中的事情是虛假的，而醒著時候的事情卻是真實的，果報也不一樣，法和比喻不一致，如何用來引證呢？』 答：『所說的譬喻，都是爲了不相信的人，藉此來啓發他們。所以對於有智慧的人來說，不需要用比喻來解釋。只要尋求見道，證悟自己的心，何必拘泥於方便的言辭，執著于圓滿常住的道理呢？這個夢的比喻是一種方法，用來證明最為貼切。』《識論》回答外人的詰難說：『你說夢中所見的飲食飢飽，刀杖毒藥等等，都沒有用處，醒著的時候所見到的這些東西，都有用處。』這種說法是不對的。頌文說：『如同夢中沒有女人，動身就會遺失不凈之物。如同夢中交合，遺漏不凈之物。眾生也是這樣，從無始以來，虛妄地受用色香味等外在的各種境界，都是這樣，實際上沒有，卻好像真實存在一樣。』 又問：『如果夢中沒有境界，醒著的時候也是一樣，那麼為什麼夢中和醒著的時候，行善惡之事，愛與不愛，果報卻不一樣呢？』 答：唯有...
【English Translation】 English version:
One's own mind. Even if one kills someone, who should one worry about or fear? All arises from the deluded mind, hence the existence of various phenomena. When the deluded mind ceases, the various phenomena also disappear. Since it is known that everything is a manifestation of the mind alone, and the mind cannot see the mind, then both object and self vanish, and sorrow and joy are both extinguished. It is also like the matter of killing in a dream, it is the same principle. As the scriptures say, the world is constantly like a dream, one should not cling to existence or non-existence. The Mi Yan Jing (Secret Solemnity Sutra) says: 'Inner and outer realms are what the mind operates in, all are merely consciousness, seen through delusion and confusion. There is no self in this, nor anything belonging to self. The one who harms, the one who is harmed, the act of harming, and the instruments of harming, all are realms of consciousness, relying on the Alaya-vijnana (storehouse consciousness) to make such distinctions.' Furthermore, an ancient master asked: 'If everything seen is one's own svabhaga (self-aspect), how can one kill one's own svabhaga and receive retribution of resentment?' The answer: 'Although observing another's bhuta-rupa (physical body) is one's own svabhaga, to the other it is a bandhu-bhaga (related aspect), because there is clinging to it. Like mistakenly killing another, one cuts off their life force, and there is guilt. To oneself, it is a vairagya-bhaga (detached aspect).' Question: 'The scriptures say 'all dharmas are like dreams' to prove citta-matra (mind-only). Why are things in dreams unreal, while things in waking are real, and the karmic consequences are not the same? The dharma and the metaphor are not consistent, how can it be used as proof?' Answer: 'The metaphors given are all for those who do not believe, using this to enlighten them. Therefore, for the wise, metaphors are not difficult to understand. Just seek to see the path, realize one's own mind, why be attached to expedient words, clinging to the principle of perfect permanence? This dream metaphor is a method, used to prove what is most intimate.' The Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-Only) answers external objections, saying: 'You say that the food and drink, hunger and satiety, knives and staves, poison, and such things seen in dreams are all useless, while such things seen in waking are all useful.' This is not correct. The verse says: 'Like in a dream there is no woman, moving the body loses impurity. Like in a dream having intercourse, leaking impurity. Sentient beings are like this, from beginningless time, falsely experiencing external realms such as form, sound, smell, taste, etc., all are like this, actually non-existent, yet appearing to be real.' Again, the question: 'If there are no realms in dreams, and it is the same in waking, then why are the karmic consequences of doing good and evil, love and non-love, different in dreams and waking?' Answer: Only...
內心。無外境界。以夢寤心。差別不同。是故不依外境。成就善不善業。是以在夢位心。由睡眠壞。勢力羸劣。心弱。不能成善惡業。覺心不爾。故所造行。當受異熟。勝劣不同。非由外境。設覺中所受苦。樂實果報。亦無作者受者。悉如幻夢。又論云。睡眠昧略為性者。疏云。味簡在定。略別寤時。義天鈔云。昧簡在定者。此睡眠位。雖然專注一類微細之境。與定不同。定意識取境明瞭故。此乃闇昧。略別寤時者。彼覺寤時。心極明利。具能緣於六塵之境。則寤時心心所。緣境寬廣也。此睡眠位心心所。不明利故。唯緣一法塵境。取境少故。名為略也。寶積經偈云。諸法自性不可得。如夢行欲悉皆虛。但隨想起非實有。世尊知法。亦如是。以一切法。唸唸無住故。唸唸生滅故。唸唸不可得故。唸唸無自性故。夢寤所受憂喜苦樂。雖延促不等。果報有殊。然悉從識變。皆因想成。道理推窮。無不平等。並是明闇意識所行境界。覺中是明瞭意識。夢中是夢中意識。覺夢雖殊。俱不出意。故經云。寤則想心。寐為諸夢。若無夢則諸境不現。無想則萬法不成。以隨意生形。從想立法故。若有入此如夢法門。則親證唯心。疾成佛智。能滿菩提之道。廣興法利之門。如華嚴經頌云。菩薩了世法。一切皆如夢。非處非無處。體性恒
【現代漢語翻譯】 現代漢語譯本：內心沒有外在的境界。夢境和清醒時的心，差別不同。因此不依賴外在的境界，成就善或不善的業。所以在夢中的心，因為睡眠的破壞，勢力衰弱，心也虛弱，不能成就善惡之業。清醒時的心則不然，所以所造作的行為，應當承受不同的果報，勝劣不同，並非由於外在的境界。即使清醒時所感受的苦樂，是真實的果報，也沒有作者和受者，一切都如幻夢一般。又論中說，『睡眠以昧略為特性』，疏中解釋說，『昧』是區別于禪定，『略』是區別于清醒時。義天鈔解釋說，『昧是區別于禪定』，這是說睡眠狀態，雖然專注在一類微細的境界上，但與禪定不同，因為禪定中的意識取境是明瞭的，而睡眠是昏暗不明的。『略是區別于清醒時』，這是說清醒時，心非常明利，能夠緣於六塵的境界，所以清醒時的心和心所，緣境寬廣。而睡眠狀態的心和心所，因為不明利，只緣於一種法塵境，取境很少，所以稱為『略』。《寶積經》中的偈頌說：『諸法的自性不可得，如同夢中行淫一樣都是虛假的，只是隨著想起而有，並非真實存在，世尊瞭解諸法，也是如此。』因為一切法，唸唸不住，唸唸生滅，唸唸不可得，唸唸無自性。夢中和清醒時所感受的憂愁、喜悅、痛苦和快樂，雖然時間長短不等，果報也有差別，但都是從識的變化而來，都是因為想念而成就。從道理上推究，沒有不平等的，都是明暗意識所行的境界。清醒時是明瞭的意識，夢中是夢中的意識。清醒和夢境雖然不同，但都不離意識。所以經中說：『清醒時是想心，睡眠時是各種夢境。』如果沒有夢，那麼各種境界就不會顯現；如果沒有想，那麼萬法就不會成就。因為隨著意念而產生形象，從想念而建立法則。如果有人進入這種如夢的法門，那麼就能親身證悟唯心，迅速成就佛的智慧，能夠圓滿菩提之道，廣泛興辦法益之門。如《華嚴經》的頌詞說：『菩薩瞭解世間法，一切都如夢幻一般，非存在也非不存在，體性永恒如此。』（體性恒：指諸法的體性不變，如夢幻般虛幻不實）
【English Translation】 English version: The inner mind has no external realm. The mind in dreams and the waking state are different. Therefore, one does not rely on external realms to create good or bad karma. Thus, the mind in the dream state is weakened by sleep, its power diminished, and it is too feeble to create good or bad karma. The waking mind is not like this, so actions performed while awake will bear different results, superior or inferior, not due to external realms. Even if the joys and sufferings experienced in the waking state are real consequences, there is no actor or receiver; everything is like an illusion or a dream. Furthermore, the treatise states, 'Sleep is characterized by obscurity and abbreviation.' The commentary explains, 'Obscurity' distinguishes it from meditation, and 'abbreviation' distinguishes it from the waking state. The Yi Tian Commentary explains, 'Obscurity distinguishes it from meditation,' meaning that although the state of sleep focuses on a subtle realm of one kind, it is different from meditation because the consciousness in meditation clearly grasps the realm, while sleep is obscure and unclear. 'Abbreviation distinguishes it from the waking state,' meaning that in the waking state, the mind is extremely sharp and can perceive the realms of the six sense objects, so the mind and mental factors in the waking state perceive a wide range of realms. The mind and mental factors in the state of sleep are not sharp, so they only perceive one realm of the dharma-dust, grasping little, hence the term 'abbreviation'. The verse in the Ratnakuta Sutra (Baоji Jing) says: 'The self-nature of all dharmas is unattainable, like sexual activity in a dream, all is false, merely arising with thought, not truly existing; the World Honored One knows the dharmas to be like this.' Because all dharmas are constantly abiding, constantly arising and ceasing, constantly unattainable, and constantly without self-nature. The sorrows, joys, sufferings, and pleasures experienced in dreams and the waking state, though differing in duration and consequences, all arise from the transformations of consciousness and are all created by thought. Upon thorough investigation, there is no inequality; all are realms traversed by clear and obscure consciousness. In the waking state, it is clear consciousness; in dreams, it is dream consciousness. Though waking and dreaming are different, both are inseparable from consciousness. Therefore, the sutra says, 'Waking is the thinking mind, sleeping is various dreams.' If there were no dreams, various realms would not appear; if there were no thought, the myriad dharmas would not arise. Because forms arise according to intention, and laws are established from thought. If one enters this dream-like dharma gate, one can personally realize the Mind-Only, quickly attain the wisdom of the Buddha, fulfill the path of Bodhi, and widely establish the gates of Dharma benefit. As the verse in the Avatamsaka Sutra (Hua Yan Jing) says: 'Bodhisattvas understand the worldly dharmas, all are like dreams, neither existent nor non-existent, their nature is eternally thus.' (體性恒: refers to the unchanging nature of all dharmas, illusory and unreal like dreams)
寂滅。諸法無分別。如夢不異心。三世諸世間。一切悉如是。夢體無生滅。亦無有方所。三界悉如是。見者心解脫。夢不在世間。不在非世間。此二不分別。得入于忍地。譬如夢中見。種種諸異相。世間亦如是。與夢無差別。住于夢定者。了世皆如夢。非同非是異。非一非種種。眾生諸剎業。雜染及清凈。如是悉了知。與夢皆平等。菩薩所行行。及以諸大愿。明瞭皆如夢。與世亦無別。了世皆空寂。不壞於世法。譬如夢所見。長短等諸色。是名如夢忍。因此了世法。疾成無礙智。廣度諸群生。修行如是行。出生廣大解。巧知諸法性。於法心無著。成唯識寶生論云。如夢有損用。雖無外境。理亦得成。由於夢內男女兩交。各以自根。更互相觸。雖無外境觸。而有作用成。現流不凈。但是識想。自與合會。為其動作。此既如是。于余亦然。惡毒刀兵。霜雹傷害。雖無外境。但依其識。有毒刀等。何理不成。乃至若爾夢餐毒等。應成身病。此亦由其唯識有用。猶如於境。而有定屬。還將后答。用杜先疑。或復有時見其毒等。雖無實境。而有作用。由見不被蛇之所螫。然有疑毒。能令悶絕。流污心迷。若遭蛇螫。亦于夢中。由咒天等。增上力故。遂令飽食。氣力充強。又復聞乎。為求子息。事隱林人。夢見有人。共為交集。便
【現代漢語翻譯】 現代漢語譯本 寂滅（Nirvana）的境界是，一切諸法都沒有分別。就像夢境一樣，與心沒有差別。過去、現在、未來三世的一切世間，都是如此。夢的本體沒有生滅，也沒有固定的方位。三界（欲界、色界、無色界）的一切現象都是這樣，能夠徹見這一點，心就能得到解脫。夢境不在世間之內，也不在世間之外。不分別這二者，就能進入忍地（Kshanti-bhumi）。 譬如在夢中見到種種不同的景象，世間也是如此，與夢境沒有差別。安住于夢定（dream-like samadhi）的人，了知世間一切都如夢幻。它既不是完全相同，也不是完全相異；既不是單一的，也不是種種不同的。眾生的各種行為，以及各個世界的業力，無論是雜染的還是清凈的，都能如實了知，與夢境一樣平等。 菩薩所修行的種種行持，以及所發的各種大愿，都能明瞭地知道它們都如夢幻，與世間也沒有分別。了知世間一切都是空寂的，但並不破壞世間的法則。譬如在夢中所見的長短等各種顏色，這叫做如夢忍（dream-like acceptance）。因此了知世間的法則，就能迅速成就無礙的智慧，廣泛地度化眾生。修行這樣的行持，就能生出廣大的理解，巧妙地了知諸法的本性，對於一切法心無執著。 《成唯識寶生論》中說：『就像夢境中有損害和作用一樣，即使沒有外在的境界，道理也是可以成立的。』例如在夢中，男女互相交合，各自用自己的根互相接觸，雖然沒有外在的接觸，但作用卻能成立，會流出不凈之物，這只是識的想像，自己與自己結合，為自己動作。既然如此，其餘的事情也是一樣。惡毒、刀兵、霜雹的傷害，雖然沒有外在的境界，但只是依靠其識，有毒、刀等，又有什麼道理不能成立呢？甚至如果這樣，夢中吃毒藥等，應該會生病。這也是由於唯識的作用，就像在真實的境界中一樣，有固定的歸屬。 下面將用後面的內容來回答，用來消除先前的疑問。或者有時見到毒藥等，雖然沒有真實的境界，但卻有作用。因為見到沒有被蛇咬，卻有疑毒，能讓人悶絕，流出污穢之物，心神迷亂。如果遭到蛇咬，也在夢中，由於咒語、天神等的增上力，於是能夠飽食，氣力充強。又聽說，爲了求子，與隱居在林中的人發生關係，夢見有人與自己交合，於是...
【English Translation】 English version The state of Nirvana is that all Dharmas are without distinction. Like a dream, there is no difference from the mind. All the worlds of the past, present, and future are like this. The essence of a dream has no birth or death, nor a fixed location. All phenomena of the three realms (desire realm, form realm, formless realm) are like this; being able to thoroughly see this, the mind can attain liberation. For example, seeing various different scenes in a dream, the world is also like this, with no difference from a dream. One who abides in dream-like samadhi knows that everything in the world is like a dream. It is neither completely the same nor completely different; neither singular nor various. The various actions of sentient beings, as well as the karmic forces of the various worlds, whether defiled or pure, can be truly known, equal to a dream. The various practices that Bodhisattvas cultivate, as well as the various great vows they make, can be clearly known to be like dreams, with no difference from the world. Knowing that everything in the world is empty and still, but not destroying the laws of the world. For example, the various colors such as long and short seen in a dream, this is called dream-like acceptance (Kshanti-bhumi). Therefore, knowing the laws of the world, one can quickly achieve unobstructed wisdom and widely liberate sentient beings. Cultivating such practices can give rise to great understanding, skillfully knowing the nature of all Dharmas, and having no attachment to any Dharma. The Treatise on the Establishment of Consciousness-only says: 'Just as there are harms and functions in a dream, the principle can be established even without an external realm.' For example, in a dream, a man and a woman have intercourse, each using their own organs to touch each other. Although there is no external contact, the function can be established, and impure substances will flow out. This is just the imagination of consciousness, oneself combining with oneself, acting for oneself. Since this is the case, the rest of the matters are also the same. The harm of poison, weapons, frost, and hail, although there is no external realm, but just relying on its consciousness, having poison, weapons, etc., what principle cannot be established? Even if this is the case, eating poison in a dream should cause illness. This is also due to the function of consciousness-only, just like in a real realm, there is a fixed belonging. The following will be used to answer, to eliminate previous doubts. Or sometimes seeing poison, etc., although there is no real realm, there is a function. Because seeing that one has not been bitten by a snake, but there is suspected poison, which can cause fainting, flowing out of dirty things, and confusion of the mind. If bitten by a snake, also in a dream, due to the increased power of mantras, gods, etc., one is able to eat fully and have strong energy. Also, it is heard that in order to seek a child, having relations with a hermit in the forest, dreaming of someone having intercourse with oneself, then...
得其子。如何得知。于彼夢內被毒等傷。是為非有。睡覺之後。不睹見故。今此所論。還同彼類。于現覺時。將為實事。見毒藥等。執為非謬。真智覺時。便不見故。同彼夢中。體非是實。然于夢中許實色等。彼亦獲斯非所愛事。毒等果用。便成實有。若言無者。但有毒相等用。無。此云毒狀。便成違害。許毒相等。固成無益。于其識上。藥體無故。是故定知。實無外境。但于覺心生其作用。猶如於夢。覺亦同然。斯乃真成稱契道理。釋曰。且如夢中。實無蛇螫。識心才變。怖境樅然。如同蛇螫。若覺中實被蛇螫。疑心不生。亦不為害。近聞世間有人。于路被毒蛇螫脛。其人自見。為是樹椿所傷。行經三十餘里。毒亦不發。忽遇禁蛇之人。指云。汝被毒蛇螫了。才聞是語。疑心頓起。毒發便終。若執心外實有毒蛇之境。心未生時。毒何不發。故知心外無境。蛇毒不能殺人。心毒起時。自能成害。是以境無心有。境便現前。境有心無。境終不現。例一切法。悉亦如然。可驗唯心。成就宗鏡。如教中佛密意說如幻等。總有十喻。于中夢喻。所悟不同。隨智淺深。且約五種。一世間凡夫解者。只知浮生短促。如夢不久。二聲聞證處。但了夢心。生滅無常。苦空無我。三小菩薩。悟夢不實。徹底唯空。四大菩薩。達夢唯心。非
【現代漢語翻譯】 現代漢語譯本 得到他的兒子。如何得知？因為他在夢中被毒物等所傷，這並非真實存在。醒來之後，便不再看見這些。現在所討論的，也與此類似。在清醒的時候，將所見之事當作真實，見到毒藥等，就認為是真實的。但在真正的智慧覺悟時，便不再看見這些，如同在夢中一樣，其本體並非真實。然而，如果在夢中承認色等是真實的，那麼他也會遭受不喜愛的事情，毒等的作用便成為真實存在。如果說沒有毒等的作用，只有毒的樣子，這就成了矛盾。承認毒等存在，實際上沒有益處，因為在意識上，藥的本體並不存在。因此，可以確定，實際上沒有外在的境界，只是在覺醒的心中產生作用，就像在夢中一樣，覺醒也是如此。這才是真正符合道理的解釋。解釋說，比如在夢中，實際上沒有蛇咬，只是意識心才發生變化，恐怖的境界突然出現，如同被蛇咬一樣。如果在清醒時真的被蛇咬，就不會產生懷疑，也不會受到傷害。最近聽說世間有人在路上被毒蛇咬了小腿，那個人自己認為是樹樁所傷，走了三十多里路，毒性也沒有發作。忽然遇到一個捉蛇的人，指著說：『你被毒蛇咬了。』才聽到這句話，懷疑之心立刻產生，毒性發作就死了。如果認為心外確實有毒蛇的境界，在心中沒有產生懷疑時，毒為什麼不發作？所以知道心外沒有境界，蛇毒不能殺人，心中產生毒性時，自然就能造成傷害。因此，境界不存在，心存在，境界就會顯現；境界存在，心不存在，境界最終不會顯現。一切法都是如此。可以驗證唯心，成就宗鏡。如經教中所說，佛陀秘密地說了如幻等，總共有十個比喻，其中夢的比喻，所領悟的不同，隨著智慧的深淺。且約略分為五種：一是世間凡夫的理解，只知道浮生短暫，如夢不久；二是聲聞證悟的境界，只瞭解夢心生滅無常，是苦、空、無我的；三是小菩薩，領悟到夢不真實，徹底是空；四大菩薩，通達夢唯心，並非
【English Translation】 English version He obtains his son. How is this known? Because in his dreams, he is harmed by poison, etc., which is not actually real. After waking up, he no longer sees these things. What is being discussed now is similar to this. In the waking state, he takes what he sees as real, and when he sees poison, etc., he considers it to be true. But in the state of true wisdom and awakening, he no longer sees these things, just like in a dream, its essence is not real. However, if in a dream he acknowledges that form, etc., is real, then he will also experience undesirable things, and the effects of poison, etc., will become real. If it is said that there are no effects of poison, etc., only the appearance of poison, then this becomes contradictory. Acknowledging the existence of poison, etc., is actually of no benefit, because in consciousness, the substance of the medicine does not exist. Therefore, it can be determined that there is actually no external realm, but only the mind in the awakened state produces effects, just like in a dream, awakening is also the same. This is truly an explanation that accords with reason. The explanation says, for example, in a dream, there is actually no snake bite, but only the mind changes, and a terrifying realm suddenly appears, as if bitten by a snake. If one is truly bitten by a snake in the waking state, doubt will not arise, and one will not be harmed. Recently, it was heard that someone in the world was bitten on the leg by a poisonous snake, but the person himself thought it was an injury from a tree stump, and walked more than thirty miles without the poison taking effect. Suddenly, he met a snake catcher who pointed and said, 'You have been bitten by a poisonous snake.' As soon as he heard these words, doubt immediately arose, and the poison took effect and he died. If one believes that there is indeed a realm of poisonous snakes outside the mind, why doesn't the poison take effect when doubt has not arisen in the mind? Therefore, it is known that there is no realm outside the mind, and snake poison cannot kill people, but when poison arises in the mind, it can naturally cause harm. Therefore, when the realm does not exist but the mind exists, the realm will appear; when the realm exists but the mind does not exist, the realm will ultimately not appear. All dharmas are like this. One can verify the Mind-Only doctrine and achieve the Mirror of the Doctrine (Zong Jing). As it is said in the teachings, the Buddha secretly spoke of illusions, etc., and there are a total of ten metaphors, among which the metaphor of dreams has different understandings, depending on the depth of wisdom. Let's roughly divide them into five types: first, the understanding of ordinary people in the world, who only know that floating life is short, like a dream that does not last long; second, the realm of realization of the Śrāvakas (聲聞 - Hearers), who only understand that the dream mind arises and ceases impermanently, and is suffering, emptiness, and no-self; third, the lesser Bodhisattvas, who realize that dreams are unreal and completely empty; fourth, the great Bodhisattvas, who understand that dreams are Mind-Only, not
空非有。夢中所見故非空。覺后寂然故非有。五。祖佛圓證法界。如正夢時。只一念眠心。現善惡百千境界。況瞥起一念心時。具十種法界。因果。重重無盡。歷歷區分。如法。華夢入銅輪。成佛度生。經無量劫。華嚴善財登閣。於一念夢定之心。剎那之間。悉見不可思議三世佛事。如古詩云。枕上片時春夢中。行盡江南數千里。
宗鏡錄卷第七十八
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第七十九
慧日永明寺主智覺禪師延壽集
夫心外無法。法外無心。如是了知。則真善知識。一心妙理。圓證無疑。何故聞外善惡知識。而生聽受。
答。皆是增上因緣。和合。虛妄分別。而成。彼此情生。無有真實。
識論問云。何故遇善知識。聞說善法。值惡知識。聞。說惡法。若無外一切外境者。彼云何說。若不說者。云何得聞。若不聞者。此云何成。
偈答。遞共增上因。彼此心緣合。以一切眾生。虛妄分別。思惟憶念。彼說我聞。而實無有彼前境界。是以若執內外。則心境對治。尚未入于信門。何乃稱于聽法。持心梵天所問經云。眼耳鼻舌身意。無所流聞。乃曰聽經。其有染污于諸入者。則無所聞。便在
【現代漢語翻譯】 現代漢語譯本 『空』並非『有』。因為如同夢中所見，所以不是『空』。因為醒來后寂靜無聲，所以不是『有』。五，諸佛圓滿證悟法界（Dharmadhatu，一切法的總相），就像在做真實的夢時，僅僅一念的睡眠之心，就能顯現善惡百千種境界。更何況是突然生起一念心的時候，就具備了十種法界（Ten realms of existence，地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛），因果重重無盡，歷歷分明。例如《法華經》（Lotus Sutra）中夢入銅輪，成就佛果，度化眾生，經歷無量劫。華嚴（Avatamsaka Sutra）中的善財童子登上樓閣，在一念夢定之心，剎那之間，完全見到不可思議的三世（Past, Present, Future）佛事。正如古詩所說：『枕上片時春夢中，行盡江南數千里。』
《宗鏡錄》（Zong Jing Lu）卷第七十八
戊申年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》（Zong Jing Lu）
《宗鏡錄》（Zong Jing Lu）卷第七十九
慧日永明寺住持智覺禪師延壽 輯
心外沒有法，法外沒有心。如果這樣瞭解，那就是真正的善知識（Kalyanamitra，指引正道的朋友）。一心微妙的道理，圓滿證悟毫無疑問。為什麼聽到外面的善惡知識，就產生聽從接受呢？
回答：都是增上緣（Adhipati-pratyaya，強有力的條件），和合，虛妄分別（False discrimination，錯誤的區分）而成的。彼此產生情執，沒有真實性。
《識論》（Vijnaptimatrata-sastra）中問道：為什麼遇到善知識，聽到說善法；遇到惡知識，聽到說惡法。如果沒有一切外境，他們又怎麼說呢？如果不說，又怎麼能聽到呢？如果聽不到，這又怎麼能成立呢？
偈語回答：互相作為增上緣，彼此心念因緣和合。因為一切眾生，虛妄分別，思惟憶念，他們說我聽，而實際上沒有他們面前的境界。因此，如果執著于內外，那麼心和境就會對立，還沒有進入信門（Gate of faith），又怎麼能稱得上是聽法呢？《持心梵天所問經》（Brahma-visesa-cinti-nama-dharani）中說：眼耳鼻舌身意，沒有流出和聽聞，才叫做聽經。如果對諸根（Six sense organs，眼、耳、鼻、舌、身、意）有所染污，那就什麼也聽不到，就在...
【English Translation】 English version 『Emptiness』 is not 『existence』. Because it is like what is seen in a dream, so it is not 『emptiness』. Because after awakening, it is silent and still, so it is not 『existence』. Five, all Buddhas perfectly realize the Dharmadhatu (法界, the realm of all dharmas), just like when having a real dream, with only one thought of the sleeping mind, hundreds and thousands of realms of good and evil can appear. Moreover, when a single thought suddenly arises, it possesses the ten realms of existence (十法界, Ten realms of existence: hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas), with cause and effect endlessly layered, distinctly and clearly differentiated. For example, in the Lotus Sutra (法華經), entering the copper wheel in a dream, attaining Buddhahood, and liberating sentient beings, experiencing countless kalpas. In the Avatamsaka Sutra (華嚴經), Sudhana (善財童子) ascends the tower, and within a single thought of dream-samadhi, in an instant, he completely sees the inconceivable Buddha-activities of the three times (三世, Past, Present, Future). As the ancient poem says: 『A brief spring dream on the pillow, travels thousands of miles south of the Yangtze River.』
Zong Jing Lu (宗鏡錄) Scroll Seventy-Eight
Engraved in the year of Wu-Shen by the Grand Repository Supervisor Taisho Tripitaka Volume 48, No. 2016 Zong Jing Lu (宗鏡錄)
Zong Jing Lu (宗鏡錄) Scroll Seventy-Nine
Compiled by Chan Master Zhi Jue Yan Shou, Abbot of Hui Ri Yong Ming Temple
Outside the mind there is no dharma, outside the dharma there is no mind. If one understands this, then one is a true Kalyanamitra (善知識, virtuous friend). The wonderful principle of the one mind, perfectly realized without doubt. Why, upon hearing external good and evil knowledge, does one give rise to listening and acceptance?
Answer: All are formed by Adhipati-pratyaya (增上緣, dominant condition), combination, and false discrimination (虛妄分別, false discrimination). Affection arises between them, without any reality.
The Vijnaptimatrata-sastra (識論) asks: Why, when encountering a Kalyanamitra, does one hear the exposition of good dharma; when encountering an evil friend, does one hear the exposition of evil dharma? If there are no external realms, how do they speak? If they do not speak, how can one hear? If one does not hear, how can this be established?
The verse answers: Mutually as dominant conditions, the mind and conditions combine with each other. Because all sentient beings falsely discriminate, think, and remember, they speak and I hear, but in reality, there is no realm before them. Therefore, if one clings to inside and outside, then the mind and environment will be in opposition, and one has not yet entered the gate of faith (信門), how can one claim to be listening to the Dharma? The Brahma-visesa-cinti-nama-dharani (持心梵天所問經) says: The eyes, ears, nose, tongue, body, and mind, without outflow and hearing, are called listening to the sutra. If there is defilement of the six sense organs (六根, Six sense organs: eyes, ears, nose, tongue, body, and mind), then one will hear nothing, and will be...
於色。金剛場陀羅尼經云。無有諸法。是名一字陀羅尼法門。若能如是信解。則聽者無聞無得。心境不二方聞佛所說經。可謂真聞。遇善知識。若以緣心聽法。此法亦緣。非得法性。則隨境界流。逐。因緣轉。皆為不了自法。遂令內外緣分。如經云。佛言。隨有是經之處。則為有佛。若我住世無異。故知自心之佛。無處不遍。寧論前後出沒耶。若隨異境。則生滅無常。見他佛。則隱顯無恒。誦他經。則音聲間斷。故祖師云。外求有相佛。與汝不相似。志公云。每日誦經千卷。紙上見經不識。又先德云。出息不依外緣。入息不依陰界而住。常轉如是經。非但百千萬卷。爭如悟此真善知識。唸唸現前。自轉無盡藏經。熾然恒演。
問。若心虛境寂。理實無差。現對根塵。事相違反。如何明徹。境智一如。
答。一期根境。俗有真無。畢竟自他。皆無所得。又若定執真有俗無。則成增減二謗。但二諦雙會。圓了一心。如佛性論難云。若諸法無實性者。即與證量相違。則能所習不可得。我現見聲耳相對。所以得聞。故知不空。釋曰。是義不然。何以故。是能所及證量自性。皆不可得。自性不成。若一性不成者。多性云何成。又汝說證量云何成者。今我立證量。顯了二空。諸法空故。自性不可得。如見幻事幻物者。
【現代漢語翻譯】 現代漢語譯本： 關於色。《金剛場陀羅尼經》說：『沒有諸法，這叫做一字陀羅尼法門。』如果能夠這樣信解，那麼聽者就無聞無得，心境不二才能聽聞佛所說的經，這才能說是真聞，遇到善知識。如果以緣心聽法，此法也是緣，不能得到法性，就會隨著境界流轉，逐著因緣轉變，都是因為不瞭解自己的法，於是內外緣分就產生了。如經中所說：『佛說，凡是有這部經的地方，就如同有佛。』如同我住世沒有差別。所以知道自心之佛，無處不遍，哪裡還用討論前後出現和隱沒呢？如果隨著不同的境界，就會產生生滅無常；見到他佛，就會有隱顯不定；誦讀他經，就會有音聲間斷。所以祖師說：『向外尋求有相佛，與你並不相似。』志公說：『每日誦經千卷，紙上見經不識。』又有先德說：『出息不依外緣，入息不依陰界而住，常常轉動這樣的經，不僅僅是百千萬卷，怎能比得上領悟到這個真善知識，唸唸現前，自己轉動無盡藏經，熾盛地恒常演說。』 問：如果心虛境寂，道理上確實沒有差別，但現在面對根塵，事相上卻有違反，如何才能明徹，使境智合一呢？ 答：一期根境，世俗上存在，但從真諦上來說是沒有的，畢竟自己和他人，都是沒有所得的。如果一定執著于真有俗無，就會構成增減兩種誹謗。只有二諦雙會，才能圓滿一心。如《佛性論》中反駁說：『如果諸法沒有真實自性，就與證量相違背，那麼能所習就不可得，我現見聲音和耳朵相對，所以才能聽聞，因此知道不是空。』解釋說：『這個說法不對。為什麼呢？因為能所及證量的自性，都是不可得的，自性不能成立。如果一個自性不能成立，多個自性又怎麼能成立呢？』又你說證量如何成立呢？現在我立證量，是爲了顯了二空，諸法是空性的，所以自性不可得，就像見到幻事幻物一樣。
【English Translation】 English version: Regarding form (色, rūpa). The Vajra Field Dharani Sutra (金剛場陀羅尼經) says: 'There are no dharmas. This is called the One-Syllable Dharani Dharma-gate (一字陀羅尼法門).' If one can believe and understand in this way, then the listener has neither hearing nor attainment. Only when the mind and environment are non-dual can one hear the sutras spoken by the Buddha. This can be called true hearing, encountering a good teacher (善知識, kalyāṇa-mitra). If one listens to the Dharma with a conditioned mind (緣心), this Dharma is also conditioned and cannot attain the nature of Dharma (法性, dharma-dhātu). Then one will flow with the environment and follow the transformations of conditions (因緣, hetu-pratyaya), all because one does not understand one's own Dharma, thus causing internal and external conditions to arise. As the sutra says: 'The Buddha said, wherever this sutra is, it is as if the Buddha is there.' It is no different from when I dwell in the world. Therefore, know that the Buddha of one's own mind pervades everywhere. Why even discuss appearing and disappearing before and after? If one follows different environments, then birth and death will be impermanent. Seeing other Buddhas will result in inconsistent concealment and manifestation. Reciting other sutras will result in intermittent sounds. Therefore, the Patriarch said: 'Seeking an external Buddha with form is not like you.' Zhi Gong (志公) said: 'Reciting thousands of sutras daily, one sees the sutra on paper but does not recognize it.' Furthermore, a former virtuous one said: 'Exhaling does not rely on external conditions, inhaling does not rely on the realms of the skandhas (陰界, skandha-dhātu) to abide. Constantly turning such a sutra is not just a hundred thousand or ten thousand scrolls, how can it compare to realizing this true good teacher, present in every thought, oneself turning the inexhaustible treasury sutra (無盡藏經), blazing and constantly expounding.' Question: If the mind is empty and the environment is still, and in principle there is no difference, but now facing the sense bases and objects, the phenomena contradict each other, how can one be clear and make the environment and wisdom as one? Answer: The root-environment (根境, indriya-viṣaya) of a lifetime exists in conventional truth (俗有, saṃvṛti-satya) but is non-existent in ultimate truth (真無, paramārtha-asat). Ultimately, oneself and others are without attainment. Furthermore, if one insists that the true exists and the conventional does not, then one will create the two slanders of increase and decrease. Only when the two truths (二諦, satya-dvaya) are both understood can one perfect the one mind. As the Buddha-nature Treatise (佛性論, Buddhatā-prakaraṇa) refutes: 'If all dharmas have no real nature, then it contradicts the proof, and the able and the learned cannot be obtained. I now see sound and ear facing each other, so I can hear, therefore I know it is not empty.' The explanation says: 'This meaning is not right. Why? Because the nature of the able, the learned, and the proof are all unobtainable. The self-nature cannot be established. If one self-nature cannot be established, how can multiple self-natures be established?' Furthermore, you say how is proof established? Now I establish proof to reveal the two emptinesses (二空, dvisūnyatā). Because all dharmas are empty, self-nature is unobtainable, like seeing illusory events and illusory objects.'
證量所見。不如實有。諸法亦爾。不如所見。而有所見。由體不實故不有。由證量故不無。由體無故。空義得成。以證量故。假有不失。又云。依他性相者。能執所執。增益。又損減。由解此性故。此執不生。若見真為有。則是增益。名為常見。若見俗定無。則是損減。名為斷見。唯有似塵識故。別無能所。無能所故。無增益執。由有似塵識故。無損減執。若知外塵是識而似顯現。則非無。了外相本虛如幻所作。則非有。非無則不壞俗諦。非有則不隱真諦。是以真俗融即而常異。空有雙現而恒同。方超戲論之情。始會一心之旨。如摩訶般若經云。說是般若波羅蜜品時。佛在四眾中。天人龍鬼神。緊那羅。摩睺羅伽等。于大眾前。而現神足變化。一切大眾。皆見阿閦佛。比丘僧圍繞說法。乃至爾時佛攝神足。一切大眾。不復見阿閦佛聲聞人。菩薩摩訶薩。及其國土。不與眼作對。何以故。佛攝神足故。爾時佛告阿難。如是阿難。一切法不與眼作對。法法不相見。法法不相知。如是阿難。如阿閦佛弟子。菩薩國土。不與眼作對。如是阿難。一切法不與眼作對。法法不相知。法法不相見。何以故。一切法。無知無見。無作無動。不可捉。不可思議。如幻人無受無覺。無真實。菩薩摩訶薩如是行。為行般若波羅蜜。釋曰。若行
【現代漢語翻譯】 現代漢語譯本 證量所見，不如實有。一切諸法也是如此，不如我們所見的那樣。雖然不如所見，但卻有所見。因為本體不真實，所以說它不存在；因為有證量，所以不能說它沒有。因為本體是空無的，所以空性的意義才能成立；因為有證量，所以假有的存在也不會喪失。 又說，依他起性（Paratantra-svabhava，指事物依賴其他條件而生起的性質）的相狀是，能執（graha，能取的主體）和所執（grahya，被取的目標）相互增益，又相互損減。通過理解這種性質，這種執著就不會產生。如果認為真諦（paramārtha-satya，最高的真理）是實有的，那就是增益，被稱為常見（śāśvata-dṛṣṭi，認為事物恒常存在的錯誤見解）；如果認為世俗諦（saṃvṛti-satya，相對的真理）是絕對沒有的，那就是損減，被稱為斷見（uccheda-dṛṣṭi，認為事物完全斷滅的錯誤見解）。 只有相似於塵識（vijñāna，意識）的顯現，除此之外沒有能取和所取。沒有能取和所取，就沒有增益的執著；因為有相似於塵識的顯現，所以沒有損減的執著。如果知道外在的塵境是識的顯現，那麼它就不是沒有；如果了知外在的相狀本質是虛幻的，如幻術所變現，那麼它就不是實有。不是沒有，就不會破壞世俗諦；不是實有，就不會遮蔽真諦。因此，真諦和世俗諦相互融合而又常有差異，空性和有性同時顯現而又恒常相同。這樣才能超越戲論（prapañca，虛妄分別）的情執，才能領會一心（eka-citta，唯一的真心）的宗旨。如《摩訶般若經》（Mahāprajñāpāramitā-sūtra）所說，在宣說般若波羅蜜品（Prajñāpāramitā，智慧到彼岸）時，佛陀在四眾（bhikṣu，比丘，男性出家人；bhikṣuṇī，比丘尼，女性出家人；upāsaka，優婆塞，男性在家居士；upāsikā，優婆夷，女性在家居士）之中，天人、龍、鬼神、緊那羅（kiṃnara，一種半人半獸的樂神）、摩睺羅伽（mahoraga，一種大蟒神）等，在大眾面前顯現神足變化，一切大眾都看見阿閦佛（Akṣobhya，不動佛）和比丘僧圍繞著說法，乃至當時佛陀收攝神足，一切大眾不再看見阿閦佛、聲聞人（śrāvaka，聽聞佛法而證悟的弟子）、菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）以及他們的國土，不與眼睛相對。為什麼呢？因為佛陀收攝了神足的緣故。當時佛陀告訴阿難（Ānanda，阿難尊者，佛陀的十大弟子之一）說：『阿難，一切法不與眼睛相對，法與法之間不能相見，法與法之間不能相知。阿難，就像阿閦佛的弟子、菩薩的國土，不與眼睛相對。阿難，一切法不與眼睛相對，法與法之間不能相知，法與法之間不能相見。為什麼呢？因為一切法，無知無見，無作無動，不可捉摸，不可思議，就像幻化的人沒有感受沒有覺知，沒有真實性。菩薩摩訶薩這樣修行，就是修行般若波羅蜜。』釋論說：如果修行……
【English Translation】 English version What is seen by valid cognition (pramāṇa), is not truly existent. All dharmas are also like this, not as we see them. Although not as seen, there is still something seen. Because the essence is not real, it is said to not exist; because there is valid cognition, it cannot be said to not exist. Because the essence is empty, the meaning of emptiness can be established; because there is valid cognition, the existence of conventional reality (saṃvṛti) is not lost. Furthermore, it is said that the characteristic of dependent origination (paratantra-svabhāva) is that the grasper (graha, the subject that grasps) and the grasped (grahya, the object that is grasped) mutually increase and decrease. By understanding this nature, this grasping will not arise. If one sees the ultimate truth (paramārtha-satya) as truly existent, that is increase, called eternalism (śāśvata-dṛṣṭi, the mistaken view that things are permanent); if one sees conventional truth (saṃvṛti-satya) as absolutely non-existent, that is decrease, called nihilism (uccheda-dṛṣṭi, the mistaken view that things are completely annihilated). There is only an appearance similar to consciousness (vijñāna), and apart from that, there is no grasper and grasped. Without grasper and grasped, there is no grasping of increase; because there is an appearance similar to consciousness, there is no grasping of decrease. If one knows that external objects are manifestations of consciousness, then they are not non-existent; if one understands that the essence of external appearances is illusory, like a magic trick, then they are not truly existent. Not non-existent, then the conventional truth is not destroyed; not truly existent, then the ultimate truth is not obscured. Therefore, the ultimate and conventional truths are mutually integrated and yet always different, emptiness and existence appear simultaneously and yet are always the same. Only then can one transcend the emotional attachments of conceptual proliferation (prapañca), and begin to understand the essence of the one mind (eka-citta). As the Mahāprajñāpāramitā-sūtra says, when explaining the Prajñāpāramitā chapter, the Buddha, in the midst of the four assemblies (bhikṣu, male monastic; bhikṣuṇī, female monastic; upāsaka, male lay follower; upāsikā, female lay follower), gods, dragons, spirits, kiṃnaras (a type of part-human, part-animal musician), mahoragas (a type of great serpent deity), etc., manifested miraculous powers before the assembly, and all the assembly saw Akṣobhya Buddha (the Immovable Buddha) and the monastic sangha surrounding him, teaching the Dharma, until the Buddha withdrew his miraculous powers, and all the assembly no longer saw Akṣobhya Buddha, the śrāvakas (disciples who attain enlightenment by hearing the Dharma), the bodhisattva-mahāsattvas (great bodhisattvas), and their lands, not confronting the eye. Why? Because the Buddha withdrew his miraculous powers. At that time, the Buddha told Ānanda (one of the Buddha's ten great disciples): 'Ānanda, all dharmas do not confront the eye, dharmas cannot see each other, dharmas cannot know each other. Ānanda, like the disciples of Akṣobhya Buddha, the lands of the bodhisattvas, do not confront the eye. Ānanda, all dharmas do not confront the eye, dharmas cannot know each other, dharmas cannot see each other. Why? Because all dharmas are without knowing, without seeing, without acting, without moving, intangible, inconceivable, like an illusionary person without feeling, without awareness, without reality. A bodhisattva-mahāsattva practicing in this way is practicing Prajñāpāramitā.' The commentary says: If one practices...
般若者。則是直了一心智性。了色無形。非眼境界。乃至達法體寂。非意所知。但是隨心暫現。還隨心滅。故云一切法無知無見。大智度論云。相不能知無相。譬如刀雖利。不能破空。無相不能知相者。有人言。內智慧無定相。外所緣法有定相。心隨緣而生。是故說無相不應知相。譬如無刀。雖有物。無刀可斫。是知若心有境無。亦不知見。若心無境有。亦不知見。若心境俱有。各無自性。各既不知。合豈成見。若心境俱無。亦不知。見有尚不知。無豈成見。則心境俱空。萬有咸寂。如是則尚無一法冥合相順。寧有根境對待而作相違者乎。如一切差別違順之境。皆是一心之量。無有障礙。亦無解脫。譬如水不洗水。火不滅火。何者。以一體故。不相陵滅。若有異法。方成對治。如今但先得旨。自合真如。故經云。法隨於如。無所隨故。若有所隨。則有能隨之別。既無所隨。亦無能隨。故則法外無如。如外無法。所以經云。如理作意。於一切法平等相應。是則具足一切佛法。華嚴疏云。以如為佛。則無境非如者。大品經答常啼云。諸法如。即是佛。金剛經云。如來者。即諸法如義。既以如為佛。一切法皆如也。何法非佛耶。若信一如。此是開悟本法。生決定解。入自在門。如華嚴論云。經云。善男子。我得自在決定解力
【現代漢語翻譯】 現代漢語譯本 般若（Prajna，智慧）是什麼？就是直接明瞭一心的智慧本性，明瞭色（rupa，物質）是沒有固定形態的，不是眼睛所能感知的境界，乃至通達法（dharma，佛法）的本體是寂靜的，不是意識所能瞭解的。這些都只是隨著心念暫時顯現，也會隨著心念而消失。所以說一切法沒有知覺也沒有見解。《大智度論》（Mahaprajnaparamita-sastra）中說，有相不能瞭解無相，譬如刀雖然鋒利，也不能斬破虛空。無相不能瞭解有相，有人說，內在的智慧沒有固定的相狀，外在所緣之法有固定的相狀，心隨著因緣而生起，所以說無相不應該瞭解有相。譬如沒有刀，即使有東西，也沒有刀可以砍。由此可知，如果心有境界而境不存在，心也不能知見；如果心沒有境界而境存在，心也不能知見；如果心和境都存在，但各自沒有自性，各自都不能知，合在一起又怎麼能形成見解？如果心和境都不存在，心也不能知見。存在尚且不能知見，不存在又怎麼能形成見解？這樣心和境都空，萬物都寂靜。像這樣，甚至沒有一種法能夠冥合相順，哪裡還有根（indriya，感覺器官）境（visaya，感覺對像）相對待而產生相違的情況呢？ 像一切差別違順的境界，都是一心所量度的，沒有障礙，也沒有解脫。譬如水不能洗水，火不能滅火。為什麼呢？因為是一體的緣故，不能互相侵凌消滅。如果有不同的法，才能形成對治。如今只要先領悟宗旨，自然契合真如（tathata，事物的真實本性）。所以經中說，法隨順於如，沒有所隨順的。如果有所隨順，就有能隨順的差別。既然沒有所隨順，也沒有能隨順的，所以法外沒有如，如外沒有法。所以經中說，如理作意，於一切法平等相應，這就是具足一切佛法。《華嚴疏》（Avatamsaka Sutra Commentary）中說，以如為佛，就沒有不是如的境界。 《大品經》（Mahaprajnaparamita Sutra）中回答常啼菩薩（Sadaprarudita）說，諸法如，就是佛。《金剛經》（Vajracchedika Prajnaparamita Sutra）中說，如來（Tathagata），就是諸法如義。既然以如為佛，一切法都是如，哪種法不是佛呢？如果相信一如，這是開啟覺悟的根本法，產生決定性的理解，進入自在之門。如《華嚴論》（Avatamsaka Sutra Treatise）中說，經中說：『善男子，我得到自在決定解力。』
English version What is Prajna (wisdom)? It is directly and clearly understanding the wisdom nature of the one mind, understanding that rupa (form, matter) has no fixed shape, and is not a realm that the eyes can perceive, and even reaching the understanding that the essence of dharma (Buddhist teachings) is stillness, which is not knowable by the mind. These are only temporarily manifested with the arising of thoughts, and will also disappear with the cessation of thoughts. Therefore, it is said that all dharmas have no knowing or seeing. The Mahaprajnaparamita-sastra says that form cannot know formlessness, just as a knife, though sharp, cannot cut through the void. Formlessness cannot know form. Some say that inner wisdom has no fixed form, while external objects of perception have fixed forms. The mind arises according to conditions, so it is said that formlessness should not know form. For example, without a knife, even if there is an object, there is no knife to cut it. From this, it can be known that if the mind has a realm but the realm does not exist, the mind cannot know or see; if the mind has no realm but the realm exists, the mind cannot know or see; if both the mind and the realm exist, but each has no self-nature, and each cannot know, how can they form a view when combined? If both the mind and the realm do not exist, the mind also cannot know. If existence cannot be known, how can non-existence form a view? Thus, both the mind and the realm are empty, and all things are still. In this way, there is not even one dharma that can secretly merge and accord, so how can there be conflicting situations arising from the opposition of the indriya (sense organs) and visaya (sense objects)? Like all realms of difference, opposition, and accordance, they are all measured by the one mind, without obstruction or liberation. For example, water cannot wash water, and fire cannot extinguish fire. Why? Because they are of one essence, they cannot invade and destroy each other. If there are different dharmas, then they can form a counteraction. Now, if one first grasps the essence, one will naturally accord with tathata (the true nature of things). Therefore, the sutra says that the dharma accords with suchness, without anything to accord with. If there is something to accord with, then there is a distinction between what can accord and what is accorded with. Since there is nothing to accord with, there is also nothing that can accord, so there is no suchness outside of dharma, and no dharma outside of suchness. Therefore, the sutra says, 'To give rise to thoughts in accordance with suchness, in equal accordance with all dharmas,' this is to fully possess all the Buddha-dharma. The Avatamsaka Sutra Commentary says that if suchness is taken as the Buddha, then there is no realm that is not suchness. The Mahaprajnaparamita Sutra answers Sadaprarudita Bodhisattva, saying, 'The suchness of all dharmas is the Buddha.' The Vajracchedika Prajnaparamita Sutra says, 'Tathagata is the meaning of the suchness of all dharmas.' Since suchness is taken as the Buddha, and all dharmas are suchness, what dharma is not the Buddha? If one believes in one suchness, this is the fundamental dharma for opening enlightenment, giving rise to decisive understanding, and entering the gate of freedom. As the Avatamsaka Sutra Treatise says, the sutra says: 'Good man, I have obtained the power of free and decisive understanding.'
【English Translation】 English translation line 1 English translation line 2
。信眼清凈。智光照曜。普觀境界。離一切障。善巧觀察。普眼明徹。具清凈行。往詣十方一切佛國土。恭敬供養一切諸佛。此明舉本果法。令凡信樂修行。從初發心。修行慣習。十地功終。方依及此初時本樣果法也。還以法界中時不遷。智不異。慈悲不異。願行不異之所成就。以於法界大智無延促中修行故。不如情解。有修行者。莫作延促時分修學。應須善觀法界體用。莫如世情。作一剎那計。作三僧祇計。如法界中。都無修短遠近故。以此解行。如法修行。于諸境界。善照生滅。令使執盡。而成智之大用。于自心境。莫浪攝持。但知放蕩任性坦然。習之觀照。執盡智現。生滅自無。業垢自凈。會佛境界。同如來心。佛見自會。非由捉搦。縵作別治。令心狂惑。但自明心境。見融。執業便謝。見亡執謝。一切萬法。本自無瘡。智境朗然。名為佛國也。無煩強生見執。永自沉淪。自作自殃非他能與。
問。若約見聞外境。則色不至眼。眼不至色。可言唯心。無相可得。只如飲啖之時。根境相入。若言無相。不可以心吃心。
答。六根六境。雖則離合不同。皆唯識變。味性本空。若非是識。誰知鹹淡。古師云。只吃相分。本質自在。
問。如吃了。質亦亡如何。
答。能隨既亡。所隨亦滅。亦
【現代漢語翻譯】 現代漢語譯本：具有清凈的信心和眼力，智慧的光芒照耀一切，普遍觀察所有境界，遠離一切障礙。善於巧妙地觀察，具有明徹的普眼，具備清凈的行為。前往十方一切佛國土，恭敬供養一切諸佛。這說明了舉出根本的果法，使凡夫信樂修行，從最初發心開始，修行成為習慣，十地功德圓滿，才能夠依及這最初的本樣果法。仍然以法界中時間不遷移，智慧不差異，慈悲不差異，願行不差異的成就。因為在法界大智沒有長短的時間中修行。不如用情識去理解。有修行的人，不要以時間的長短來修學，應當善於觀察法界的體用，不要像世俗的情感，計算一剎那，計算三大阿僧祇劫（asamkhya kalpa）。因為在法界中，都沒有長短遠近。用這樣的理解和行動，如法修行，對於各種境界，善於照見生滅，使執著消盡，成就智慧的大用。對於自己的心境，不要隨便攝取保持，只要知道放蕩任性坦然，習慣於觀照，執著消盡智慧顯現，生滅自然消失，業的污垢自然清凈，會合佛的境界，如同如來的心。佛的知見自然會合，不是由於捉拿控制，胡亂地進行特別的治理，使心狂亂迷惑。只要明白自己的心境，見解融合，執著和業障便會消謝。見解消亡，執著便會消謝，一切萬法，本來就沒有創傷，智慧的境界明朗，就叫做佛國。不要煩惱地強行產生見解和執著，永遠自己沉淪，自己作孽自己遭殃，不是他人能夠給予的。
問：如果從見聞外境來說，那麼色塵不到達眼根，眼根不到達色塵，可以說唯心，沒有相可以得到。但是像飲食的時候，根境相互進入，如果說沒有相，不可以用心吃心。
答：六根六境，雖然離合不同，都是唯識所變現。味道的性質本來是空的，如果不是識，誰知道鹹淡？古師說：『只是吃相分，本質自在。』
問：如果吃了，本質也消失了，那怎麼辦？
答：能隨（能變的識）既然消失，所隨（所變的境）也滅亡了。
【English Translation】 English version: Having pure faith and clear eyes, the light of wisdom illuminates everything, universally observing all realms, free from all obstacles. Skillfully observing, possessing clear and bright universal vision, endowed with pure conduct. Going to all Buddha lands in the ten directions, respectfully making offerings to all Buddhas. This explains the fundamental fruit-dharma, enabling ordinary people to believe, rejoice, and practice. Starting from the initial aspiration, practicing becomes a habit, and the merits of the ten grounds are perfected, only then can one rely on this original fruit-dharma. Still relying on the fact that time does not shift in the Dharma Realm, wisdom is not different, compassion is not different, and vows and practices are not different. Because one practices in the Great Wisdom of the Dharma Realm where there is no long or short time. It is not as good as using emotions to understand. Those who practice should not cultivate based on the length of time. One should be good at observing the substance and function of the Dharma Realm, not like worldly emotions, calculating a moment, calculating three great asamkhya kalpas (asamkhya kalpa). Because in the Dharma Realm, there is no long, short, far, or near. With such understanding and action, practice according to the Dharma, and for all realms, be good at seeing the arising and ceasing, so that attachments are exhausted, and the great function of wisdom is achieved. For one's own mind and realm, do not casually grasp and hold on, just know to be unrestrained, natural, and frank, get used to contemplation, attachments are exhausted and wisdom appears, arising and ceasing naturally disappear, and the defilements of karma are naturally purified, meeting the realm of the Buddha, like the mind of the Tathagata. The Buddha's view will naturally converge, not by grasping and controlling, randomly performing special governance, causing the mind to be chaotic and confused. Just understand your own mind and realm, and when views merge, attachments and karmic obstacles will disappear. When views disappear, attachments will disappear, all dharmas are originally without wounds, and the realm of wisdom is clear, which is called the Buddha Land. Do not create views and attachments with trouble and force, forever sinking yourself, creating your own evil and suffering, which no one else can give.
Question: If we talk about seeing and hearing external objects, then form does not reach the eye, and the eye does not reach form, we can say it is only mind, and no form can be obtained. But like when eating and drinking, the root and object enter each other, if we say there is no form, we cannot use the mind to eat the mind.
Answer: The six roots and six objects, although their separation and union are different, are all transformations of consciousness only. The nature of taste is originally empty, if it were not for consciousness, who would know the saltiness? An ancient master said: 'Just eat the image-component, the essence is free.'
Question: If after eating, the essence also disappears, what should be done?
Answer: Since the 'that which follows' (the transforming consciousness) disappears, the 'that which is followed' (the transformed object) also vanishes.
如二十人共一株樹。一人伐之。十九人所隨亦滅。又唯識義鏡釋云。共果同在一處。不相障礙者。
問。且如一樹。有情共變。而一有情伐用之時。為用自變。為兼用他。若唯自者。餘人變者。應存不亡。樹何不見。若亦用他。何名唯識。
答。有云。樹等既是共相種生。皆相隨順。互相增益。彼一有情自所變者。所緣親用。他所變者。與自所變。為增上緣。亦疏緣用。一切相望。自為所順。他為能順。由所順無。能順亦滅。由斯樹喪。唯識亦成。
問。何以得知互相增益。
答。對法論云。有情共業為增上緣。
問。既但唯心。無有萬法。目前差別。從何建立。
答。萬法但名。實無體相。因名立相。相狀元空。因相施名。名字本寂。唯想建立。名相俱虛。反窮想原。亦但名字。既無想體。分別則空。故知萬法出自無名。萬名生於無相。名不當相。相不當名。彼此無依。萬法何在。相待之名既寂。分別之想俄空。如幻之境冥真。所執之情合覺。密嚴經頌云。世間種種法。一切唯有名。但想所安立。離名無別義。又頌云。能知諸識起。無有所知法。所知唯是名。世法悉如是。以名分別法。法不稱于名。諸法性如是。不住于分別。以法唯名故。想即無有體。想無名亦無。何處有分
【現代漢語翻譯】 現代漢語譯本： 比如二十個人共同擁有一棵樹。一個人砍伐它，其他十九個人所依賴的（樹）也隨之消失。此外，《唯識義鏡釋》中解釋說，共同的果報共同存在於一個地方，互不障礙。
問：比如一棵樹，是有情眾生共同變現的。當一個有情砍伐使用它的時候，是用自己變現的部分，還是也用其他有情變現的部分？如果只用自己變現的部分，那麼其他人變現的部分應該仍然存在，不會消失，為什麼看不到那棵樹呢？如果也用了其他有情變現的部分，那還怎麼能說是唯識呢？
答：有人說，樹等事物既然是共同業相的種子所生，都互相隨順，互相增益。那一個有情自己所變現的部分，是（他）所緣的親近使用的部分；其他有情所變現的部分，對於自己所變現的部分來說，是增上緣，也是疏遠的緣。一切事物相互觀望，自己的是所隨順的，其他的是能隨順的。由於所隨順的消失了，能隨順的也隨之消失。因此樹就消失了，唯識的道理也成立了。
問：怎麼知道它們互相增益呢？
答：《對法論》中說，有情眾生的共同業力是增上緣。
問：既然一切都只是唯心所現，沒有實在的萬法，那麼眼前的種種差別，是從哪裡建立起來的呢？
答：萬法都只是名稱，實際上沒有實體和形象。因為有了名稱才建立起形象，而形象的相狀原本是空無的。因為有了形象才施加名稱，而名稱的本質是寂靜的。一切都只是由想法建立起來的，名稱和形象都是虛假的。反過來追究想法的根源，也只不過是名稱而已。既然沒有想法的實體，分別也就空無了。所以要知道，萬法出自於沒有名稱的狀態，萬千名稱生於沒有形象的狀態。名稱不能完全表達形象，形象也不能完全表達名稱，彼此沒有依賴關係，萬法又在哪裡呢？相互依賴的名稱既然寂滅，分別的念想立刻消空，如夢如幻的境界與真如融合，所執著的情感與覺悟相合。《密嚴經》的偈頌說：『世間種種法，一切唯有名，但想所安立，離名無別義。』又說：『能知諸識起，無有所知法，所知唯是名，世法悉如是。以名分別法，法不稱于名，諸法性如是，不住于分別。以法唯名故，想即無有體，想無名亦無，何處有分？』
【English Translation】 English version: For example, twenty people share one tree. If one person cuts it down, what the other nineteen rely on also disappears. Furthermore, the 'Commentary on the Meaning Mirror of Consciousness-Only' explains that shared karmic results exist together in one place, without obstructing each other.
Question: For example, a tree is co-manifested by sentient beings. When one sentient being cuts and uses it, are they using what they themselves manifested, or are they also using what others manifested? If it's only what they themselves manifested, then what others manifested should still exist and not disappear. Why can't we see the tree then? If they are also using what others manifested, then how can it be called Consciousness-Only?
Answer: Some say that since trees and such things are born from seeds of shared karmic appearances, they all follow and benefit each other. What one sentient being manifests is what they directly use as their object. What others manifest serves as a supporting condition and a distant condition for what they themselves manifest. Everything is viewed in relation to each other. One's own is what is followed, and others' is what enables the following. Because what is followed ceases to exist, what enables the following also ceases to exist. Therefore, the tree disappears, and the principle of Consciousness-Only is established.
Question: How do we know that they mutually benefit each other?
Answer: The 'Abhidharma' says that the shared karma of sentient beings is a supporting condition.
Question: Since everything is only mind and there are no real phenomena, from where do the various differences we see before us arise?
Answer: All phenomena are merely names, without real substance or form. Because of names, forms are established, but the characteristics of forms are originally empty. Because of forms, names are applied, but the essence of names is stillness. Everything is established only by thought; names and forms are both illusory. Tracing back to the origin of thought, it is also just a name. Since there is no substance to thought, discrimination is empty. Therefore, know that all phenomena come from a state without names, and myriad names arise from a state without forms. Names cannot fully express forms, and forms cannot fully express names. They have no mutual dependence, so where are all phenomena? Since mutually dependent names are extinguished, the thoughts of discrimination immediately become empty. The dreamlike realm merges with the true reality, and the emotions of attachment unite with enlightenment. The verse in the 'Dense Array Sutra' says: 'The various phenomena in the world are all just names, established only by thought, and there is no other meaning apart from names.' Another verse says: 'One can know the arising of all consciousnesses, but there is no knowable dharma. What is known is only a name, and all worldly dharmas are like this. Using names to distinguish dharmas, dharmas do not match the names. The nature of all dharmas is like this, not abiding in discrimination. Because dharmas are only names, thought has no substance. When thought is gone, names are also gone. Where is there any division?'
別。若得無分別。身心恒寂靜。如木火燒已。畢竟不復生。又頌云。如見杌為人。見人以為杌。人杌二分別。但有于名字。諸大和合中。分別以為色。若離於諸大。色性即無有。
問。若以唯識為宗。則世出世間。唯是一識。萬法皆決定空耶。
答。以唯識故。則有世俗諦。既有世俗。則有似塵識。幻相不無。以無實不可得。故稱空耳。不可起蛇足鹽香。決定斷空之見。如密嚴經偈云。瓶等眾境界。悉以心為體。非瓶似瓶現。是故說為空。世間所有色。諸天宮殿等。皆是阿賴耶。變異而可見。眾生身所有。從頭至手足。頓生及漸次。無非阿賴耶。習氣濁於心。凡愚不能了。此性非是有。亦復非是空。如人以諸物。擊破于瓶等。物體若是空。即無能所破。譬如須彌量。我見未為惡。憍慢而著空。此惡過於彼。又經云。寧可執有如須彌。不可執空如芥子。大般涅槃經云。解脫者名不空空。空空者名無所有。無所有者。即是外道尼乾子等所計解脫。而是尼干。實無解脫。故名空空。真解脫者。則不如是。故不空空。不空空者真解脫。真解脫者。即是如來。又解脫者。名曰不空。如水酒酪酥蜜等瓶。雖無水酒酪酥蜜時。猶故得名為水等瓶。如是瓶等。不可說空。及以不空。若言空者。則不得有色香味觸。若言不空
【現代漢語翻譯】 現代漢語譯本： 別（區別）。如果能夠達到沒有分別的狀態，身心就會恒常寂靜，就像木頭被火燒盡后，永遠不會再產生一樣。還有頌詞說：『如同把木樁看成人，把人看成木樁，人與木樁的兩種分別，只不過是名字而已。』各種地、水、火、風等元素聚合在一起，分別認為是有形之色。如果脫離了這些元素，色的自性就根本不存在。 問：如果以唯識宗為宗旨，那麼世間和出世間，都只是一種識，萬法都是絕對的空性嗎？ 答：因為有唯識的緣故，所以有世俗諦。既然有世俗，就有相似於塵的識，幻象並非不存在，因為沒有真實的存在，所以才稱之為『空』。不可產生畫蛇添足、鹽中求香，或者執著于絕對斷滅空的見解。如同《密嚴經》中的偈頌所說：『瓶子等各種境界，都以心為本體。不是瓶子卻像瓶子一樣顯現，所以說是空。』世間所有有形之色，諸如天宮殿宇等，都是阿賴耶識（Alaya-vijnana）變異而顯現的。眾生的身體所有，從頭到手足，無論是頓生還是漸次產生，沒有不是阿賴耶識的。習氣污染了心識，凡夫愚人不能明瞭。這種自性不是有，也不是空。如同人們用各種東西擊破瓶子等，如果物體是空的，就沒有能擊破和被擊破。』譬如像須彌山（Sumeru）那樣大的我見，我也不認為是壞事，但如果驕慢地執著于空，這種惡就超過了前者。』還有經書上說：『寧可執著于有如須彌山，也不可執著于空如芥子。』《大般涅槃經》（Mahaparinirvana Sutra）中說：『解脫叫做不空空，空空叫做一無所有。』一無所有，就是外道尼乾子（Nigantha）等人所計度的解脫。而這些尼乾子，實際上並沒有解脫，所以叫做空空。真正的解脫，不是這樣的，所以是不空空。不空空才是真解脫，真解脫就是如來（Tathagata）。』還有，解脫叫做不空。就像裝水、酒、酪、酥、蜜等的瓶子，即使沒有水、酒、酪、酥、蜜的時候，仍然可以叫做水瓶等。像這樣的瓶子等，不可說是空，也不可說是不空。如果說是空，那麼就不會有色、香、味、觸；如果說是不空
【English Translation】 English version: 'Separate. If one attains non-discrimination, body and mind will be eternally tranquil, like wood burned by fire, which will never be reborn. Furthermore, a verse says: 『Like seeing a stump as a person, and seeing a person as a stump, the two discriminations of person and stump are merely names.』 Among the aggregation of various great elements, one discriminates and considers it as form. If separated from these great elements, the nature of form is non-existent.' Question: 'If one takes the Vijnanavada (Yogacara) school as its doctrine, then the mundane and supramundane are only one consciousness, and all dharmas are absolutely empty?' Answer: 'Because of Vijnanavada, there is conventional truth (samvriti-satya). Since there is conventional truth, there is consciousness that resembles dust, and illusory appearances are not non-existent. Because there is no real existence to be found, it is called 『emptiness.』 One should not give rise to the view of adding feet to a snake, seeking fragrance in salt, or clinging to absolute annihilation. As the verse in the Sandhinirmocana Sutra says: 『All realms such as pots, etc., have mind as their substance. It is not a pot, but appears like a pot, therefore it is said to be empty.』 All forms in the world, such as heavenly palaces, etc., are all transformations of the Alaya-vijnana (store consciousness) and can be seen. All that exists in the bodies of sentient beings, from head to hands and feet, whether arising suddenly or gradually, is none other than the Alaya-vijnana. Habitual tendencies pollute the mind, and ordinary fools cannot understand. This nature is neither existent nor empty. Like people using various objects to break pots, etc., if the object were empty, there would be no agent or object of breaking.』 For example, even if I have an ego-view as large as Mount Sumeru (Sumeru), I do not consider it evil, but if one is arrogant and attached to emptiness, this evil surpasses the former.』 Furthermore, the sutra says: 『It is better to cling to existence like Mount Sumeru than to cling to emptiness like a mustard seed.』 The Mahaparinirvana Sutra says: 『Liberation is called non-empty emptiness, and empty emptiness is called non-existence.』 Non-existence is the liberation conceived by the non-Buddhist Niganthas (Nigantha), etc. But these Niganthas, in reality, have no liberation, therefore it is called empty emptiness. True liberation is not like this, therefore it is non-empty emptiness. Non-empty emptiness is true liberation, and true liberation is the Tathagata (Tathagata).』 Furthermore, liberation is called non-empty. Like bottles containing water, wine, cheese, ghee, honey, etc., even when there is no water, wine, cheese, ghee, or honey, they can still be called water bottles, etc. Such bottles, etc., cannot be said to be empty, nor can they be said to be non-empty. If one says they are empty, then there would be no form, smell, taste, or touch; if one says they are non-empty
。而復無有水酒等實。解脫亦爾。不可說色。及以非色。不可說空。及以不空。若言空者。則不得有常樂我凈。若言不空。誰受是常樂我凈者。以是義故。不可說空。及以不空。空者。謂無二十五有。及諸煩惱。一切苦。一切相。一切有為行。如瓶無酪則名為空。不空者。謂真實。善色。常樂我凈。不動不變。猶如彼瓶色香味觸。故名不空。是故解脫。喻如彼瓶。彼瓶遇緣。則有破壞。解脫不爾。不可破壞。不可破壞。即真解脫。真解脫者。即是如來。
問。經云。五陰即世間者。一陰名色。四陰名心。云何說內外種種世間。皆從心出。
答。種種五陰。皆從心起。從心現相。名之曰色。經偈云。一切世間中。但有名與色。若欲如實觀。但當觀名色。色即收盡無情國土。名即收盡有識世間。五陰即世間故。若了五陰俱空。則是出世間。是知世出世間。皆從心起。何者。若意地起貪嗔心。覽三塗五陰。罪苦眾生髮現。意地修戒善心覽人天五陰。受樂眾生髮現。意地證人空心覽無漏五陰。真聖眾生髮現。意地立弘誓心覽慈悲五陰。大士眾生髮現。意地運平等心覽常住五陰。尊極眾生髮現。今所以置前四陰。但觀識陰。如伐樹除根灸病得穴。則生死之苦芽永絕。煩惱之沉痾不生。又若毗藍之風。卷群疑而淨盡。
【現代漢語翻譯】 現代漢語譯本：並且實際上沒有水酒等事物。解脫也是如此，不可說是色，以及非色；不可說是空，以及非空。如果說是空，那麼就不會有常、樂、我、凈；如果說是不空，那麼誰來承受這常、樂、我、凈呢？因為這個緣故，不可說是空，以及非空。空，是指沒有二十五有（三界二十五種有情存在的處所），以及各種煩惱、一切苦、一切相、一切有為的行。比如瓶子沒有牛奶就叫做空。不空，是指真實、善色、常、樂、我、凈，不動不變，猶如那個瓶子的色、香、味、觸，所以叫做不空。因此，解脫，比喻像那個瓶子。那個瓶子遇到因緣，就會有破壞，解脫不是這樣，不可破壞。不可破壞，就是真解脫。真解脫，就是如來（Tathagata）。
問：經中說，五陰（Panca-skandha，構成個體存在的五種要素，即色、受、想、行、識）就是世間，一陰名為色，四陰名為心，為什麼說內外種種世間，都從心而出？
答：種種五陰，都從心起，從心顯現相狀，稱之為色。經中的偈頌說：『一切世間中，但有名與色，若欲如實觀，但當觀名。』色即收盡無情國土，名即收盡有識世間。五陰就是世間，如果了悟五陰都是空，那就是出世間。由此可知，世間和出世間，都從心起。為什麼呢？如果意地生起貪嗔心，就顯現三塗（Three Lower Realms）五陰，罪苦眾生顯現；意地修戒善心，就顯現人天五陰，受樂眾生顯現；意地證人空心，就顯現無漏五陰，真聖眾生顯現；意地立弘誓心，就顯現慈悲五陰，大士眾生顯現；意地運平等心，就顯現常住五陰，尊極眾生顯現。現在之所以放置前四陰，只觀察識陰（Vijnana-skandha，識別作用），就像砍樹除根，灸病得穴，那麼生死之苦芽就永遠斷絕，煩惱的沉疴不再產生。又像毗藍風（毗藍婆風，一種猛烈的風），捲走各種疑惑而乾淨。
【English Translation】 English version: Moreover, there are actually no such things as water or wine. Liberation is also like this; it cannot be said to be form (rupa), nor non-form; it cannot be said to be emptiness (sunyata), nor non-emptiness. If it is said to be emptiness, then there would be no permanence (nitya), bliss (sukha), self (atman), or purity (subha). If it is said to be non-emptiness, then who would receive this permanence, bliss, self, and purity? For this reason, it cannot be said to be emptiness, nor non-emptiness. Emptiness refers to the absence of the twenty-five realms of existence (twenty-five forms of existence in the three realms), as well as all afflictions, all suffering, all characteristics, and all conditioned actions. For example, a jar without milk is called empty. Non-emptiness refers to truth, good form, permanence, bliss, self, and purity, unmoving and unchanging, like the color, fragrance, taste, and touch of that jar, so it is called non-empty. Therefore, liberation is like that jar. That jar, when encountering conditions, will be destroyed, but liberation is not like that; it cannot be destroyed. That which cannot be destroyed is true liberation. True liberation is the Tathagata (Tathagata).
Question: The sutra says that the five skandhas (Panca-skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, mental formations, and consciousness) are the world. One skandha is called form, and the other four are called mind. Why is it said that all kinds of internal and external worlds come from the mind?
Answer: All kinds of five skandhas arise from the mind. The appearance that manifests from the mind is called form. The verse in the sutra says: 'In all the world, there are only name and form. If you want to see the truth, you should only observe the name.' Form encompasses all insentient lands, and name encompasses all sentient worlds. The five skandhas are the world. If you realize that the five skandhas are all empty, then that is transcendence of the world. From this, it is known that both the world and transcendence of the world arise from the mind. Why? If greed and anger arise in the mind, then the five skandhas of the three lower realms (Three Lower Realms) manifest, and suffering beings appear. If the mind cultivates precepts and good deeds, then the five skandhas of humans and gods manifest, and beings who experience joy appear. If the mind realizes the emptiness of self, then the unconditioned five skandhas manifest, and true holy beings appear. If the mind makes great vows, then the five skandhas of compassion manifest, and great Bodhisattva beings appear. If the mind practices equanimity, then the permanent five skandhas manifest, and supreme beings appear. Now, the reason for setting aside the first four skandhas and only observing the consciousness skandha (Vijnana-skandha, the aggregate of consciousness) is like cutting down a tree by removing its roots, or treating an illness by finding the right acupuncture point. Then the sprout of suffering from birth and death will be forever cut off, and the chronic illness of afflictions will no longer arise. Furthermore, it is like the wind of Pilambha (Pilambha wind, a violent wind), sweeping away all doubts and clearing them completely.
猶劫燒之火。蕩異執而無餘。所以一切世間凡聖同居之處。無不悉是自心。如此悟入。名住真阿蘭若正修行處。非論大小之隱。不墮喧靜之觀。所以古德云。處眾不見喧譁。獨自亦無寂寞。何故不見喧寂。以但了一心故。如大乘本生心地觀經云。爾時佛告彌勒菩薩摩訶薩言。汝善男子。當修學者。但有一德。是人應住阿蘭若處求無上道。云何為一。謂觀一切煩惱根原。即是自心。了達此法。堪能住止阿蘭若處。所以者何。譬如狂犬。被人驅打。但逐瓦石。不逐於人。未來世中。住阿蘭若。新發心者。亦復如是。若見色聲。香味觸法。其心染著。是人不知煩惱根本。不知五境從自心生。即此名為未能善住阿蘭若處。以是因緣。樂住寂靜求無上道。一切菩薩摩訶薩等。若五欲境現前之時。觀察自心。應作是念。我從無始。至於今日。輪迴六趣。無有出期。皆自妄心。而生迷倒。於五欲境貪愛染著。如是菩薩。名為堪住阿蘭若處。是知不悟自心。徒棲遠谷。避喧求靜。古人云。舉世未有其方。若頓了自心。是真阿蘭若。乃至光明遍照。萬德俱圓。若不自明。則輪迴諸趣。如頓證毗盧遮那法身字輪瑜伽儀軌。釋。如來法身觀者。先觀發起普賢菩薩微妙行愿。復應以三密加持身心。則能入文殊師利大智慧海。然修行最初。于空閑
【現代漢語翻譯】 現代漢語譯本 猶如劫末燃燒的大火，滌盪一切異端邪說而無遺余。因此，一切世間凡夫和聖人共同居住的地方，沒有不是自己內心的顯現。如此領悟，就叫做安住于真正的阿蘭若（Aranya，寂靜處）正修行處。不在於隱居之處的大小，也不執著于喧鬧或寂靜的觀念。所以古德說：『處在眾人之中，不見喧譁；獨自一人，亦無寂寞。』為什麼不見喧鬧寂靜？因為只是明瞭一顆心罷了。如《大乘本生心地觀經》所說：『當時佛告訴彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）說：善男子，當修學者，只要具備一種德行，這個人就應該住在阿蘭若處，求證無上道。』什麼叫做一種德行？就是觀察一切煩惱的根源，就是自己的內心。瞭解通達這個法，就能夠安住于阿蘭若處。為什麼這樣說呢？譬如瘋狗，被人驅趕擊打，只會追逐瓦片石頭，不會追逐打它的人。未來世中，住在阿蘭若的新發心者，也像這樣。如果見到色、聲、香、味、觸、法，內心就產生染著，這個人就是不知道煩惱的根本，不知道五境是從自己的內心產生的。這就叫做未能善於安住阿蘭若處。因為這個緣故，喜歡住在寂靜處，求證無上道的，一切菩薩摩訶薩等，如果五欲之境現前的時候，應當觀察自己的內心，應當這樣想：我從無始以來，直到今天，在六道輪迴中，沒有脫離的期限，都是因為自己虛妄的心，而產生迷惑顛倒，對於五欲之境貪愛染著。這樣的菩薩，就叫做能夠安住阿蘭若處。由此可知，不領悟自己的內心，只是居住在偏遠的山谷，躲避喧鬧而追求安靜，古人說：『舉世未有其方。』如果頓悟了自己的內心，就是真正的阿蘭若，乃至光明遍照，萬德圓滿。如果不明白自己的內心，就會在諸趣中輪迴。如《頓證毗盧遮那法身字輪瑜伽儀軌》解釋：如來法身的觀想，首先觀想發起普賢菩薩（Samantabhadra Bodhisattva）微妙的行愿，然後應當以三密加持身心，就能進入文殊師利（Manjusri）的大智慧海。然而修行的最初，要在空閑之處。
【English Translation】 English version Like the fire at the end of a kalpa (kalpa, an aeon), it sweeps away all heterodox views without leaving any remainder. Therefore, in all the worlds where ordinary beings and sages dwell together, there is no place that is not a manifestation of one's own mind. Such an understanding is called dwelling in the true Aranya (Aranya, a quiet place) for correct practice. It does not depend on the size of the secluded place, nor does it cling to the view of noise or silence. Therefore, an ancient virtuous one said: 'In the midst of the crowd, one does not see noise; alone, one is not lonely.' Why does one not see noise or silence? Because one simply understands the one mind. As the 'Great Vehicle Sutra of the Origin of Mind-Ground' says: 'At that time, the Buddha told Maitreya Bodhisattva Mahasattva: Good man, those who are learning should possess one virtue, and then they should dwell in an Aranya to seek the unsurpassed path.' What is this one virtue? It is observing that the root of all afflictions is one's own mind. Understanding this Dharma, one is capable of dwelling in an Aranya. Why is this so? For example, a mad dog, when driven and beaten, only chases after tiles and stones, not after the person who beats it. In the future, those newly aspiring practitioners who dwell in an Aranya will be like this. If they see forms, sounds, smells, tastes, tactile sensations, and dharmas, and their minds become attached, then they do not know the root of afflictions, and they do not know that the five sense objects arise from their own mind. This is called not being able to dwell well in an Aranya. Because of this reason, those who enjoy dwelling in stillness and seek the unsurpassed path, all Bodhisattvas Mahasattvas, when the objects of the five desires appear before them, should observe their own minds and think: From beginningless time until today, I have been revolving in the six realms, without any hope of escape, all because of my own deluded mind, which gives rise to confusion and attachment to the objects of the five desires. Such a Bodhisattva is called capable of dwelling in an Aranya. Therefore, it is known that without realizing one's own mind, merely dwelling in remote valleys, avoiding noise and seeking quiet, as the ancients said: 'The world has not yet found the way.' If one suddenly understands one's own mind, that is the true Aranya, even to the point of light pervading everywhere and all virtues being complete. If one does not understand one's own mind, one will revolve in the various realms. As the 'Yoga Ritual of the Seed-Syllable Mandala of the Dharmakaya of Vairochana' explains: To contemplate the Dharmakaya of the Tathagata, one should first contemplate the subtle vows and practices of Samantabhadra Bodhisattva, and then one should bless one's body and mind with the three secrets, so that one can enter the great ocean of wisdom of Manjusri. However, at the beginning of practice, one should be in a secluded place.
處。攝念安心。閉目端身。結加趺坐。運心普緣無邊剎海。諦觀三世一切如來。遍於一一佛菩薩前。慇勤恭敬。禮拜旋繞。又以種種供具雲海。奉獻如是等一切聖眾。廣大供養已。復應觀自心。心本不生。自性成就。光明遍照。猶如虛空。復應深起悲念。哀愍眾生。不悟自心。輪迴諸趣。我當普化拔濟。令其開悟。盡無有餘。復應觀察自心。諸眾生心。及諸佛心。本無有異。平等一相。成大菩提心。瑩徹清凈廊然周遍。圓明皎潔。成大月輪。量等虛空。無有邊際。故知心無際故。猶若虛空。豈存初后。如華嚴經頌云。心住於世間。世間住於心。於此不妄起。二非二分別。是以說一說二。是世間語言。立是立非。屬意地分別。若頓悟自心。直入宗鏡。尚不見無分別。豈特生分別乎。如經頌云。了知非一二。非染亦非。凈亦復無雜。亂皆從自想。起不唯世法施為。乃至諸聖作用。起盡根由。皆不出宗鏡。故經偈云。剎海無邊妙莊嚴。於一塵中無不入。如是諸佛神通力。一切皆由業性起。如斯妙旨。是現證法門。但初生比信。猶可虛襟。況證入之時。自斷余惑。言亡象絕。識滅情消。故祖師云。唯證乃知難可測。起信論云。證發心者。從凈心地。乃至菩薩究竟地。證何境界。所謂真如。以彼轉識。說為境界。而此證者。無有
【現代漢語翻譯】 攝心正念，使心安定。閉上眼睛，端正身體。結跏趺坐（佛教坐姿）。用心觀想，普遍地與無邊無際的諸佛剎土和世界相連結。仔細觀察過去、現在、未來一切諸佛。在每一位佛和菩薩面前，以最誠摯恭敬的心，禮拜和繞行。並且以種種供養的雲海，奉獻給所有這些聖眾。 在廣大的供養之後，還應該觀照自己的心。心本來就沒有生滅，其自性是圓滿成就的，光明遍照一切處，就像虛空一樣。還應該深深地生起悲憫之心，哀憐眾生不能覺悟自己的心，在各個輪迴中受苦。我應當普遍地教化和救拔他們，使他們開悟，沒有一個遺漏。 還應該觀察自己的心、眾生的心，以及諸佛的心，本來就沒有差別，都是平等一相，成就大菩提心。這顆心晶瑩剔透，清凈明亮，周遍一切處，圓滿光明，就像一輪巨大的月亮，大小等同於虛空，沒有邊際。所以要知道，心是沒有邊際的，就像虛空一樣，哪裡會有開始和結束呢？ 正如《華嚴經》的偈頌所說：『心安住在世間，世間安住在心中。』如果對此不妄加分別，就不會產生『是二』或『非二』的分別。所以說『一』說『二』，是世間的語言；建立『是』或『非』，屬於意識的分別。如果能夠頓悟自心，直接進入宗鏡（一切萬法的根源），尚且見不到無分別，更何況是生起分別呢？ 正如經中的偈頌所說：『了知非一亦非二，非染污亦非清凈，也沒有雜亂，一切都從自己的妄想產生。』不僅是世間的行為，乃至諸聖的作用，其生起和終結的根源，都離不開宗鏡。所以經中的偈頌說：『無邊佛剎的莊嚴，在一粒微塵中都完全顯現。』這就是諸佛的神通力，一切都由業的自性所產生。 這種微妙的旨意，是當下可以證悟的法門。只要初生起一點信心，就應該虛心學習。更何況是證入的時候，自然會斷除其餘的迷惑。言語消失，形象泯滅，意識滅除，情感消散。所以祖師說：『唯有親證才能知道，這種境界難以測度。』 《起信論》說：『證發心者，從凈心地（清凈的心地）開始，乃至菩薩的究竟地（菩薩修行的最高階段）。』證悟的是什麼境界呢？就是真如（事物的本性）。因為他們將轉識（變化的意識）視為境界。而這種證悟，是沒有...
【English Translation】 Settle the mind with mindfulness. Close the eyes and straighten the body. Sit in the lotus position (Vajrasana). Use the mind to connect universally with the boundless Buddha lands and seas. Carefully observe all Buddhas of the past, present, and future. Before each and every Buddha and Bodhisattva, with the utmost sincerity and reverence, prostrate and circumambulate. Furthermore, offer clouds of various offerings to all these holy beings. After making extensive offerings, one should also contemplate one's own mind. The mind is originally without arising or ceasing, its self-nature is perfectly accomplished, and its light shines everywhere, like the void. One should also deeply arouse compassion, lamenting that sentient beings do not awaken to their own minds and suffer in various cycles of rebirth. I shall universally teach and liberate them, enabling them to awaken, without leaving anyone behind. One should also observe one's own mind, the minds of sentient beings, and the minds of all Buddhas, which are originally without difference, all being of equal nature, accomplishing the Great Bodhi Mind. This mind is crystal clear, pure and bright, pervading everywhere, perfectly luminous, like a great moon, its size equal to the void, without boundaries. Therefore, know that the mind is without boundaries, like the void, where would there be a beginning or an end? As the verse in the Avatamsaka Sutra says: 'The mind dwells in the world, the world dwells in the mind.' If one does not falsely discriminate about this, one will not generate the discrimination of 'two' or 'not two.' Therefore, speaking of 'one' or 'two' is worldly language; establishing 'is' or 'is not' belongs to the discrimination of consciousness. If one can suddenly awaken to one's own mind and directly enter the Zongjing (the source of all phenomena), one would not even see non-discrimination, let alone generate discrimination? As the verse in the sutra says: 'Knowing that it is neither one nor two, neither defiled nor pure, and there is no confusion, everything arises from one's own delusion.' Not only worldly actions, but even the functions of all sages, their origin and end, cannot be separated from the Zongjing. Therefore, the verse in the sutra says: 'The adornments of boundless Buddha lands are fully manifested in a single mote of dust.' This is the power of the Buddhas' spiritual abilities, all of which arise from the nature of karma. This subtle meaning is a Dharma that can be realized in the present moment. As long as one initially generates a little faith, one should learn with an open mind. How much more so when one enters realization, one will naturally cut off the remaining delusions. Words disappear, images vanish, consciousness ceases, and emotions dissolve. Therefore, the patriarch said: 'Only through personal realization can one know that this state is difficult to fathom.' The Awakening of Faith in the Mahayana says: 'Those who realize the mind of awakening, starting from the pure mind-ground (the pure ground of the mind) and reaching the ultimate stage of the Bodhisattva (the highest stage of Bodhisattva practice).' What state is realized? It is Tathata (the true nature of things). Because they regard the transforming consciousness as a state. And this realization is without...
境界。唯真如智。名為法身。
問。內外唯心。是平等理。云何身土不同。內身有覺。外境無知。
答。世界身土。法爾如然。不可執一執異。自性情見。若言法爾者。即法如是。或云法性者。若是法性。即以本識如來藏身為所依持。恒頓變起外諸器界。不出此二。一法應如是。二藏識變起。又眾生業力。亦菩薩萬行為因等。所現世界。皆是藏識相分。相分之中。半為外器。而不執受。半為內身。執為自性生覺受故。如來藏識。何緣如此。法如是故。行業引故。上雖分執受不執受。二義。俱無自性。全以佛法界如如一真心為體。當知依即正。正即依。不出一心真性矣。且性無不包。有情無情。有覺無覺。皆自心性為體。隨緣發現。應處方知。如世間致生祠堂。有政德及民。往往有遺愛去思。為立祠宇。中塑像以四時饗之。其人當饗祭日。則酒氣腹飽。亦如丁蘭至孝。刻木為母晨昏敬養。形喜慍之色。且土木不變。唯心感耳。
問。立識方成唯識義。云何境識俱遣。
答。顯識論云。立唯識。乃一。往遣境留心。究竟為論。遣境為欲空心。是其正意。是故境識俱泯。即是實性。實性即是阿摩羅識。所以唯識論。亦名。破色心論。佛性論云。經中佛以幻師為譬。佛告迦葉。譬如幻師。作諸幻像。
【現代漢語翻譯】 現代漢語譯本 境界。唯有真如的智慧，才可稱為法身（Dharmakaya，佛的法性之身）。
問：內外皆是唯心（Cittamatra，一切唯心）的平等之理，為何身和國土不同？內身有感覺，外境卻無知覺？
答：世界和身土，本來就是如此，不可執著于統一或差異，這是自性情見的表現。如果說是『法爾』，那就是法本來如此。或者說是『法性』，如果是法性，那就是以本識如來藏（Tathagatagarbha，如來藏）身為所依持，恒常頓然變起外在的器世界，都不超出這兩個方面。一是法應如此，二是藏識變起。而且眾生的業力，以及菩薩的萬行等因緣，所顯現的世界，都是藏識的相分。相分之中，一半是外在的器世界，而不被執受；一半是內在的身，被執為自性，產生感覺和領受。如來藏識，為何如此？這是因為法本來如此，行業所牽引。上面雖然區分了執受和不執受兩種含義，但都沒有自性，完全是以佛法界的如如一真心為本體。應當知道，依即是正，正即是依，不出一心真性。而且真性無所不包，有情無情，有覺無覺，都以自心性為本體，隨緣發現，應處方知。比如世間建立生祠堂，有政德及於民的官員，往往在離任后，百姓因為懷念他們的恩德而建立祠宇，在其中塑造他們的雕像，以四季祭祀。那些官員在被祭祀的日子，會感到酒氣腹飽。也像丁蘭至孝，刻木為母親的形象，早晚恭敬供養，木像會顯現出喜怒哀樂的神色。而且土木沒有變化，只是心在感應罷了。
問：建立識才能成就唯識的意義，為何要境和識都捨棄？
答：《顯識論》說：『建立唯識，乃是爲了遣除外境而保留內心，最終才是論證的目的。遣除外境是爲了空掉內心，這才是它的真正用意。』所以境和識都泯滅，就是實性。實性就是阿摩羅識（Amala-vijnana，第九識，又稱清凈識）。所以《唯識論》也叫《破色心論》。《佛性論》說：經中佛以幻術師為譬喻。佛告訴迦葉（Kasyapa，佛陀的弟子）：譬如幻術師，變出各種幻像。
【English Translation】 English version The state of being. Only true suchness wisdom is called Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature).
Question: The internal and external are only mind (Cittamatra, everything is only mind), which is the principle of equality. Why are the body and land different? The inner body has sensation, but the outer environment has no awareness?
Answer: The world and the body-land are naturally as they are. One should not cling to oneness or difference. This is the manifestation of self-nature and emotional views. If it is said to be 'naturally so', then the Dharma is naturally so. Or if it is said to be 'Dharma-nature', then if it is Dharma-nature, it is based on the fundamental consciousness Tathagatagarbha (Tathagatagarbha, the Womb of the Thus Come One) as the support, constantly and suddenly transforming the external world of vessels, not going beyond these two aspects. First, the Dharma should be like this; second, the store consciousness transforms. Moreover, the karma of sentient beings, as well as the causes and conditions such as the ten thousand practices of Bodhisattvas, all the worlds that appear are the appearance-division of the store consciousness. Among the appearance-divisions, half is the external world of vessels, which is not clung to; half is the inner body, which is clung to as self-nature, producing sensation and reception. Why is the Tathagatagarbha consciousness like this? This is because the Dharma is naturally so, and it is led by actions. Although the two meanings of clinging and non-clinging are distinguished above, neither has self-nature. It is entirely based on the true and unchanging one mind of the Buddha-Dharma realm as the substance. It should be known that reliance is precisely correctness, and correctness is precisely reliance, not going beyond the true nature of one mind. Moreover, true nature encompasses everything, sentient and non-sentient, with awareness and without awareness, all taking the nature of one's own mind as the substance, manifesting according to conditions, and knowing where it should be. For example, in the world, memorial temples are established. Officials who have political virtue and benefit the people often have temples built in their memory after they leave office, and statues are sculpted in them to be sacrificed to in the four seasons. Those officials, on the days they are sacrificed to, feel the aroma of wine and their bellies full. It is also like Ding Lan's filial piety, carving a wooden image of his mother and respectfully offering it morning and evening, the wooden image showing expressions of joy, anger, sorrow, and happiness. Moreover, the earth and wood do not change, only the mind is sensing.
Question: Establishing consciousness is the meaning of Vijnanavada (Vijnanavada, Consciousness-only), why should both the environment and consciousness be abandoned?
Answer: The 'Treatise on Manifesting Consciousness' says: 'Establishing Vijnanavada is precisely to eliminate the external environment and retain the inner mind, which is ultimately the purpose of the argument. Eliminating the external environment is to empty the inner mind, which is its true intention.' Therefore, the extinction of both the environment and consciousness is the true nature. The true nature is Amala-vijnana (Amala-vijnana, the ninth consciousness, also known as pure consciousness). Therefore, the 'Treatise on Vijnanavada' is also called the 'Treatise on Breaking Form and Mind'. The 'Treatise on Buddha-nature' says: In the sutras, the Buddha uses a magician as a metaphor. The Buddha told Kasyapa (Kasyapa, one of Buddha's disciples): 'For example, a magician creates various illusions.'
所作等幻虎。還食幻師。迦葉。如是觀行比丘。隨觀一境。顯現唯空。故實無所有。虛無真實。云何能得離此二邊。由依意識。生唯識智。唯識智者。即無塵體智。是。唯識智若成。則能還滅自本意識。何以故。以塵無體故。意識不生。意識不生故。唯識自滅。故意識如幻師。唯識智如幻虎。以意識能生唯識故。唯識觀成。還能滅于意識。何以故。由塵等無故。意識不生。譬如幻虎。還食幻師。如提婆法師說偈言。意識三有本。識塵是其由。若見塵無體。有種自然滅。入楞伽經云。但不取諸境。名為識滅。實不滅識。何者。以境本空。從識變故。以識無體。不須滅故。是以識心無體。隨境有無。見空生空。見色生色。事來即起。事去還無。如傳奧法師云。妄念所緣。放有色處。則不見空。但見於色。于無色處。則見有空。緣有時無時亦爾。緣有時。則見有心生。見無心滅。緣無時。則見無心生。見有心滅。此皆妄念所緣之境。又事上無事。本全是心。念起塵生。念寂塵滅。如起信論云。以一切色。法本來是心。實無外色。然既無外色。亦無外空。空尚是無。色焉能有。論云。若無色者。則無虛空之相。疏釋云。本以待色為空。今既唯心無色。何得更有于空也。故知萬法。皆相待而有。若入宗鏡。自然諸法絕待。歸本真
【現代漢語翻譯】 現代漢語譯本 所作所為如同幻化出來的老虎。反過來吞噬幻術師。迦葉（Kāśyapa，人名）。像這樣觀行的比丘，隨著對單一境界的觀察，顯現的只是空性。所以實際上什麼都沒有，虛幻而非真實。如何才能脫離這兩種邊見呢？通過依靠意識，產生唯識的智慧。這唯識的智慧，就是沒有塵垢的本體智慧。唯識的智慧如果成就，就能反過來滅掉它自身的根本意識。為什麼呢？因為塵垢沒有實體。意識就不會產生。意識不產生，唯識自然就滅亡了。所以意識就像幻術師，唯識的智慧就像幻化出來的老虎。因為意識能夠產生唯識，唯識的觀行成就，還能滅掉意識。為什麼呢？因為塵等都是虛無的，意識就不會產生。譬如幻化出來的老虎，反過來吞噬幻術師。如同提婆（Deva，人名）法師所說的偈語：『意識是三有（指欲有、色有、無色有）的根本，識塵是它的原因。如果看到塵沒有實體，有的種子自然就會滅亡。』《入楞伽經》（Laṅkāvatāra Sūtra）說：『只是不執取各種境界，就叫做識滅。實際上不是滅掉識。』為什麼呢？因為境界本來就是空的，是從識變現出來的。因為識沒有實體，所以不需要滅掉它。因此識心沒有實體，隨著境界的有無而變化。見到空就產生空，見到色就產生色。事情來了就產生，事情去了就消失。如同傳奧法師所說：『妄念所緣，放在有色的地方，就看不到空，只能看到色。在無色的地方，就看到有空。緣有時無時也是這樣。緣有時，就看到有心生起，看到無心滅亡。緣無時，就看到無心生起，看到有心滅亡。』這些都是妄念所緣的境界。而且事相上沒有事相，本來全是心。念頭生起塵垢就產生，念頭寂滅塵垢就滅亡。如同《起信論》（Awakening of Faith in the Mahāyāna）所說：『因為一切色法本來就是心，實際上沒有外在的色。』既然沒有外在的色，也就沒有外在的空。空尚且是沒有的，色又怎麼能有呢？論中說：『如果沒有色，就沒有虛空的相。』疏釋說：『本來是憑藉色來作為空的對立面，現在既然只有心而沒有色，怎麼還會有空呢？』所以知道萬法，都是相互對待而存在的。如果進入宗鏡（Zongjing，佛教宗派），自然各種法就脫離了對待，迴歸到根本的真如。
【English Translation】 English version What is done is like an illusionary tiger. It even devours the illusionist. Kāśyapa (name of a person). A Bhikṣu (Buddhist monk) who contemplates in this way, as he observes a single object, reveals only emptiness. Therefore, in reality, there is nothing at all, illusory and not real. How can one escape these two extremes? By relying on consciousness, the wisdom of Vijñānavāda (Yogācāra, a school of Buddhist philosophy) arises. This wisdom of Vijñānavāda is the wisdom of the pure essence, free from defilement. If the wisdom of Vijñānavāda is perfected, it can then extinguish its own fundamental consciousness. Why? Because defilement has no substance. Consciousness does not arise. Because consciousness does not arise, Vijñānavāda naturally ceases. Therefore, consciousness is like the illusionist, and the wisdom of Vijñānavāda is like the illusionary tiger. Because consciousness can give rise to Vijñānavāda, when the contemplation of Vijñānavāda is perfected, it can also extinguish consciousness. Why? Because defilement and so on are non-existent, consciousness does not arise. It is like an illusionary tiger devouring the illusionist. As Dharma Master Deva (name of a person) said in a verse: 'Consciousness is the root of the three realms (desire realm, form realm, formless realm), and the dust of consciousness is its cause. If one sees that dust has no substance, the seeds of existence will naturally be extinguished.' The Laṅkāvatāra Sūtra (name of a Buddhist scripture) says: 'Simply not grasping at various objects is called the cessation of consciousness. In reality, it is not the extinction of consciousness.' Why? Because objects are originally empty, transformed from consciousness. Because consciousness has no substance, there is no need to extinguish it. Therefore, the mind of consciousness has no substance, changing with the presence or absence of objects. Seeing emptiness, emptiness arises; seeing form, form arises. When things come, they arise; when things go, they disappear. As Dharma Master Chuan'ao said: 'What is grasped by deluded thoughts, placed in a place of form, then one does not see emptiness, but only sees form. In a place of formlessness, then one sees emptiness. Grasping at times of existence and non-existence is also like this. Grasping at times of existence, then one sees the arising of mind, and sees the extinction of no-mind. Grasping at times of non-existence, then one sees the arising of no-mind, and sees the extinction of mind.' These are all objects grasped by deluded thoughts. Moreover, there are no things on the level of phenomena; originally, it is all mind. When thoughts arise, defilement arises; when thoughts cease, defilement ceases. As the Awakening of Faith in the Mahāyāna (name of a Buddhist scripture) says: 'Because all forms are originally mind, in reality, there is no external form.' Since there is no external form, there is also no external emptiness. Emptiness is non-existent, how can form exist? The treatise says: 'If there is no form, then there is no appearance of emptiness.' The commentary explains: 'Originally, emptiness is defined in relation to form. Now that there is only mind and no form, how can there be emptiness?' Therefore, know that all dharmas (phenomena) exist in mutual dependence. If one enters the Zongjing (name of a Buddhist sect), naturally all dharmas will be free from dependence, returning to the fundamental Suchness (true nature).
心。故論云。所謂一切境界。唯心妄起。若心離於妄動。則一切境界滅。唯一真心。無所不遍。
問。世人多執有情動作有識。無情不動作無識。且如葵藿向日而轉。芭蕉聞雷而生。橘得尸而敷榮。鐵因石而移動。又如麹發酒醋。火爇山林。此等皆是無情。云何動作。
答。有情無情。各有二義。若有情生死。一是眾生業力所為。二是法界性自然生。若無情轉動。一是異法性自爾。二是法作。如大涅槃經云。佛告師子吼菩薩。善男子。汝言眾生悉有佛性。得阿耨多羅三藐三菩提如磁石者。善哉善哉。以有佛。性因緣力故。得阿耨多羅三藐三菩提。若言不須修聖道者。是義不然。善男子。譬如有人。行於曠野。渴乏遇井。其井極深。雖不見水。當知必有。是人方便求覓。罐綆汲取則見。佛性亦爾。一切眾生雖復有之。要須修集無漏聖道。然後得見。乃至譬如眾生造作諸業。若善若惡。非內非外。如是業性。非有非無。亦復非是本無今有。非無因出。非此作此受。此作彼受。彼作彼受。無作無受。時節和合而得果報。眾生佛性。亦復如是。亦復非是本無今有。非內非外。非有非無。非此非彼。非余處來。非無因緣。亦非一切眾生不見。有諸菩薩。時節因緣和合得見。時節者。所謂十住菩薩摩訶薩。修八聖道。
【現代漢語翻譯】 現代漢語譯本： 心。所以《論》中說：『所謂一切境界，都是心識虛妄生起。如果心離開了虛妄的動念，那麼一切境界就會消滅，只剩下唯一的真心，無所不在。』 問：世人大多認為有情眾生的動作是有意識的，無情之物不動作就沒有意識。比如葵花和豆莢朝著太陽轉動，芭蕉聽到雷聲就生長，橘子得到屍體就能繁榮，鐵依靠磁石就能移動。又比如酒麴發酵成酒和醋，火燃燒山林。這些都是無情之物，為什麼會動作呢？ 答：有情和無情，各有兩種含義。有情的生死，一是眾生業力所為，二是法界自性自然產生。無情的轉動，一是異法的自性本來如此，二是法的作用。如同《大涅槃經》所說：佛告訴獅子吼菩薩（Simhanada Bodhisattva）：『善男子，你說眾生都有佛性（Buddha-nature），能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），就像磁石一樣。說得好啊，說得好啊！因為有佛性這種因緣力的緣故，才能證得阿耨多羅三藐三菩提。如果說不需要修習聖道，這種說法是不對的。善男子，譬如有人走在曠野中，又渴又累，遇到一口井，這井非常深，雖然看不見水，但應當知道井裡一定有水。這個人想辦法尋找工具，用罐子和繩子汲取，就能見到水。佛性也是這樣，一切眾生雖然都有佛性，但必須要修習無漏的聖道，然後才能見到佛性。』乃至譬如眾生造作各種業，無論是善業還是惡業，既不在內，也不在外。這樣的業性，非有非無，也不是本來沒有現在才有，不是沒有原因就產生，不是在這裡造作就在這裡受報，在這裡造作就在那裡受報，在那裡造作就在那裡受報，沒有造作就沒有受報，而是時節因緣和合才能得到果報。眾生的佛性，也是這樣，也不是本來沒有現在才有，既不在內，也不在外，非有非無，非此非彼，不是從其他地方來，也不是沒有因緣，也不是一切眾生都見不到。有一些菩薩（Bodhisattva），時節因緣和合就能見到佛性。所謂時節，就是十住菩薩摩訶薩（Dasabhūmika Bodhisattva-mahāsattva），修習八聖道。
【English Translation】 English version: Mind. Therefore, the Treatise says: 'So-called all realms are merely the mind's deluded arising. If the mind is free from deluded movement, then all realms will cease, leaving only the one true mind, which is all-pervasive.' Question: Most people believe that sentient beings' actions are conscious, while inanimate objects' lack of action implies a lack of consciousness. However, sunflowers and soybeans turn towards the sun, banana trees grow upon hearing thunder, oranges flourish when near corpses, and iron moves due to magnets. Furthermore, yeast ferments into wine and vinegar, and fire burns forests. These are all inanimate objects, so how can they act? Answer: Sentient and inanimate beings each have two meanings. The birth and death of sentient beings are caused by two things: first, the karma of sentient beings; second, the natural arising of the Dharma realm's nature. The movement of inanimate objects is caused by two things: first, the inherent nature of different dharmas; second, the action of Dharma. As the Mahāparinirvāṇa Sūtra says: The Buddha told Simhanada Bodhisattva: 'Good man, you say that all beings have Buddha-nature (Buddha-nature) and can attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), just like magnets. Well said, well said! Because of the causal power of Buddha-nature, one can attain Anuttara-samyak-sambodhi. If you say that there is no need to cultivate the holy path, that is not right. Good man, for example, a person walking in the wilderness, thirsty and tired, encounters a well. The well is very deep, and although he cannot see the water, he should know that there must be water in the well. This person finds a way to find tools, and uses a jar and rope to draw water, and then he can see the water. Buddha-nature is also like this. Although all beings have Buddha-nature, they must cultivate the undefiled holy path, and then they can see Buddha-nature.' Furthermore, for example, sentient beings create various karmas, whether good or evil, which are neither inside nor outside. Such karma is neither existent nor non-existent, nor is it originally non-existent and now existent, nor does it arise without a cause, nor does one reap the reward in the same place where one creates the karma, nor does one reap the reward in a different place where one creates the karma, nor does one reap the reward in the same place where one creates the karma, nor is there no creation and no reward. Rather, the fruition is obtained when the time and conditions are harmonious. The Buddha-nature of sentient beings is also like this. It is also not originally non-existent and now existent, neither inside nor outside, neither existent nor non-existent, neither this nor that, not coming from another place, not without causes and conditions, and not unseen by all sentient beings. Some Bodhisattvas (Bodhisattva) can see Buddha-nature when the time and conditions are harmonious. The so-called time is the Dasabhūmika Bodhisattva-mahāsattva (Dasabhūmika Bodhisattva-mahāsattva) who cultivates the Eightfold Noble Path.
于諸眾生得平等心。爾時得見。不名為作。善男子。汝言如磁石者。是義不然。何以故。石不吸鐵。所以者何。無心業故。善男子。異法有故。異法出生。異法無故。異法滅壞。無有作者。無有壞者。善男子。猶如猛火。不能焚薪。火出薪壞。名為焚薪。善男子。譬如葵藿。隨日而轉。如是葵藿。亦無。敬心。無識無業。異法性故。而自迴轉。善男子。如芭蕉樹。因雷增長。是樹無耳。無心意識。異法有故。異法增長。異法無故。異法滅壞。善男子。如阿叔迦樹。女人摩觸。華為之出。是樹無心。亦無覺觸。異法有故。異法出生。異法無故。異法滅壞。善男子。如橘得尸。果則滋多。如是橘樹。無心無觸。異法有故。異法滋多。異法無故。異法滅壞。善男子。如安石榴樹。磚骨糞故。果實繁茂。安石榴樹。亦無心觸。異法有故。異法出生。異法無故。異法滅壞。善男子。磁石吸鐵。亦復如是。異法有故。異法出生。異法無故。異法滅壞。眾生佛性。亦復如是。不能吸得阿耨多羅三藐三菩提。善男子。無明不能吸取諸行。行亦不能吸取識也。亦得名為無明緣行。行緣于識。有佛無佛。法界常住。故知法法無心。塵塵本寂。寂而常用。用而常寂。法無心而隨緣成壞。人無心而諸行遷流。如芭蕉聞雷葵藿向日。無明不取諸行
【現代漢語翻譯】 現代漢語譯本： 對一切眾生生起平等心。在那個時候才能得見（佛性）。這不叫做『造作』。善男子，你說像磁石那樣，這個說法是不對的。為什麼呢？因為石頭不會吸鐵。這是為什麼呢？因為它沒有心識和業力。善男子，因為不同的因緣和合，所以不同的現象產生。因為不同的因緣分離，所以不同的現象滅壞。沒有能造作者，也沒有能破壞者。善男子，就像猛烈的火焰，不能焚燒柴薪。是火焰出現，柴薪壞滅，才叫做焚燒柴薪。善男子，譬如向日葵，隨著太陽轉動。像這樣，向日葵也沒有恭敬心，沒有意識和業力。因為不同的因緣和合，所以它自己轉動。善男子，就像芭蕉樹，因為雷聲而生長。這樹沒有耳朵，沒有心識意識。因為不同的因緣和合，所以不同的現象增長。因為不同的因緣分離，所以不同的現象滅壞。善男子，就像阿叔迦樹（無憂樹），女人觸控它，花就開了。這樹沒有心，也沒有感覺。因為不同的因緣和合，所以不同的現象產生。因為不同的因緣分離，所以不同的現象滅壞。善男子，就像橘子樹得到屍體滋養，果實就更多。像這樣，橘子樹沒有心，也沒有觸覺。因為不同的因緣和合，所以不同的現象滋長增多。因為不同的因緣分離，所以不同的現象滅壞。善男子，就像安石榴樹（石榴樹），因為磚頭、骨頭、糞便的緣故，果實繁茂。安石榴樹也沒有心和觸覺。因為不同的因緣和合，所以不同的現象產生。因為不同的因緣分離，所以不同的現象滅壞。善男子，磁石吸鐵，也是這樣。因為不同的因緣和合，所以不同的現象產生。因為不同的因緣分離，所以不同的現象滅壞。眾生的佛性，也是這樣。不能像磁石吸鐵一樣吸取阿耨多羅三藐三菩提（無上正等正覺）。善男子，無明不能吸取諸行（身口意行為），行也不能吸取識（了別作用）。也可以說是因為無明，所以產生行；因為行，所以產生識。無論有佛沒有佛，法界（宇宙萬法的本體）都是常住不變的。所以知道一切法都沒有心，一切塵埃的本性都是寂靜的。在寂靜中起作用，在作用中保持寂靜。法沒有心，卻隨著因緣而成就或壞滅。人沒有心，卻有各種行為遷流變化。就像芭蕉樹聽到雷聲，向日葵朝著太陽。無明不能吸取諸行。
【English Translation】 English version: Having an equal mind towards all sentient beings. At that time, one can see (Buddha-nature). This is not called 'making' or 'doing'. Good man, your saying about the magnet is not correct. Why? Because the stone does not attract iron. Why is that? Because it has no mind and karma. Good man, because different conditions exist, different phenomena arise. Because different conditions cease, different phenomena perish. There is no creator, and there is no destroyer. Good man, like a fierce fire, it cannot burn firewood. It is the appearance of fire and the destruction of firewood that is called burning firewood. Good man, like a sunflower, it turns with the sun. Like this, the sunflower also has no respectful mind, no consciousness, and no karma. Because of different conditions, it turns by itself. Good man, like a banana tree, it grows because of thunder. This tree has no ears, no mind, and no consciousness. Because different conditions exist, different phenomena grow. Because different conditions cease, different phenomena perish. Good man, like the Ashoka tree (Saraca asoca), when a woman touches it, flowers bloom. This tree has no mind and no sensation. Because different conditions exist, different phenomena arise. Because different conditions cease, different phenomena perish. Good man, like an orange tree that receives nourishment from a corpse, it produces more fruit. Like this, the orange tree has no mind and no touch. Because different conditions exist, different phenomena increase. Because different conditions cease, different phenomena perish. Good man, like a pomegranate tree (Punica granatum) that flourishes with bricks, bones, and manure. The pomegranate tree also has no mind and touch. Because different conditions exist, different phenomena arise. Because different conditions cease, different phenomena perish. Good man, the magnet attracts iron, and it is also like this. Because different conditions exist, different phenomena arise. Because different conditions cease, different phenomena perish. The Buddha-nature of sentient beings is also like this. It cannot attract Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) like a magnet attracts iron. Good man, ignorance cannot attract actions (deeds of body, speech, and mind), and actions cannot attract consciousness (the function of discernment). It can also be said that because of ignorance, actions arise; because of actions, consciousness arises. Whether there is a Buddha or not, the Dharma-realm (the essence of all phenomena in the universe) is always abiding. Therefore, know that all dharmas have no mind, and the nature of all dusts is originally quiescent. It is quiescent in function, and constantly quiescent in function. The Dharma has no mind, but it arises and perishes according to conditions. People have no mind, but all actions change and flow. Like a banana tree hearing thunder, a sunflower facing the sun. Ignorance cannot attract actions.
。諸行不吸識心。則法法不相到。法法不相知。法法不相待。法法不相借。皆性自爾故。法如是故。是以金剛三昧經云。心不生境。境不生心。何以故。凡所見境。唯所見心。即不相到也。華嚴經頌云。諸法無作用。亦無有體性。是故彼一切。各各不相知。即不相知也。維摩經云。一切法生滅不住。如幻如電。諸法不相待。乃至一念不住。即不相待也。寶藏論云。火不待日而熱。風不待月而涼。堅石處水。天鼓游光。明暗自爾。乾溼同方。物尚不相借。豈況道乎。即不相借也。如火以熱為性。風以涼為性。豈假藉他緣乎。天鼓者。日也。常游光照四天下。日出即明。日沒即暗。皆是法爾。非關造作。堅石處水者。石雖處水。水不入石。雖同一處。石自干而水自濕。故知法法標宗。塵塵絕待。則非因緣。亦非自然矣。
問。既唯一真心。教中。云何復說諸法如幻。
答。了境是心。萬法奚有。以依心所起。無有定體。皆如幻化。畢竟寂滅。寶積經云。爾時世尊告幻師言。一切眾生。及諸資具。皆是幻化。謂由於業之所幻故。諸比丘眾。亦是幻化。謂由於法之所幻故。我身亦幻。智所幻故。三千大千一切世界。亦皆是幻。一切眾生共所幻故。凡所有法。無非是幻。因緣和合之所幻故。又教中總明十喻。如幻如
【現代漢語翻譯】 現代漢語譯本：如果諸行（一切行為和現象）不執著于識別之心，那麼法與法之間就不會相互到達，法與法之間就不會相互知曉，法與法之間就不會相互依賴，法與法之間就不會相互借用，一切都是自性如此。法就是這樣的。所以《金剛三昧經》說：『心不生境，境不生心。』為什麼呢？凡所見之境，都只是所見之心，因此它們互不相到。《華嚴經》的偈頌說：『諸法沒有作用，也沒有體性。因此，它們一切都各自不相知。』這就是不相知。《維摩經》說：『一切法生滅不住，如幻如電。諸法不相待，乃至一念不住。』這就是不相待。《寶藏論》說：『火不依賴太陽而熱，風不依賴月亮而涼。堅硬的石頭處在水中，天鼓（太陽）遊動發光。明暗是自然而然的，乾燥和潮濕同在一個地方。』事物尚且不相互借用，何況是道呢？這就是不相借。如同火以熱為本性，風以涼為本性，難道需要假借其他因緣嗎？天鼓指的是太陽，它經常遊動發光照耀四天下。太陽出來就明亮，太陽落下就黑暗，這都是自然而然的，與造作無關。堅硬的石頭處在水中，石頭雖然處在水中，水卻不進入石頭。雖然在同一個地方，石頭自身是乾燥的，而水自身是潮濕的。所以知道法法標明宗旨，塵塵之間絕對獨立，那麼就既不是因緣，也不是自然了。
問：既然只有唯一真心，教義中為什麼又說諸法如幻？
答：如果明瞭境就是心，那麼萬法又有什麼呢？因為萬法是依心而生起的，沒有固定的體性，都如幻化一般，最終歸於寂滅。《寶積經》說：『當時世尊告訴幻術師說：一切眾生以及各種資具，都是幻化，這是由於業力所幻化的緣故。各位比丘眾，也是幻化，這是由於法所幻化的緣故。我的身體也是幻化，這是智慧所幻化的緣故。三千大千世界，也都是幻化，是一切眾生共同幻化的緣故。凡所有法，沒有不是幻化的，是因緣和合所幻化的緣故。』而且教義中總共說明了十種譬喻，如幻如...
【English Translation】 English version: If all actions and phenomena (諸行) do not cling to the discriminating mind (識心), then dharmas (法) will not reach each other, dharmas will not know each other, dharmas will not depend on each other, and dharmas will not borrow from each other. Everything is naturally so. Dharma is like this. Therefore, the Diamond Samadhi Sutra says: 'The mind does not give rise to the environment, and the environment does not give rise to the mind.' Why? Because all that is seen is only the mind that sees, so they do not reach each other. The verse in the Avatamsaka Sutra says: 'All dharmas have no function and no inherent nature. Therefore, they all do not know each other.' This is 'not knowing each other.' The Vimalakirti Sutra says: 'All dharmas are impermanent, like illusions and lightning. Dharmas do not depend on each other, not even for a single thought.' This is 'not depending on each other.' The Treatise on the Treasure Store says: 'Fire does not depend on the sun to be hot, and wind does not depend on the moon to be cool. A hard stone is in the water, and the heavenly drum (天鼓 - sun) travels with light. Light and darkness are natural, and dryness and wetness are in the same place.' Things do not borrow from each other, so how much less does the Tao? This is 'not borrowing from each other.' Just as fire has heat as its nature, and wind has coolness as its nature, do they need to borrow from other conditions? The heavenly drum refers to the sun, which constantly travels with light and illuminates the four worlds. When the sun rises, it is bright, and when the sun sets, it is dark. All of this is natural and has nothing to do with creation. A hard stone is in the water; although the stone is in the water, the water does not enter the stone. Although they are in the same place, the stone is dry and the water is wet. Therefore, know that each dharma marks its principle, and each dust is absolutely independent, so it is neither cause and condition nor natural.
Question: Since there is only one true mind, why does the teaching also say that all dharmas are like illusions?
Answer: If you understand that the environment is the mind, then what are the myriad dharmas? Because they arise from the mind, they have no fixed nature and are all like illusions, ultimately returning to stillness. The Ratnakuta Sutra says: 'At that time, the World Honored One told the illusionist: All sentient beings and their possessions are illusions, because they are illusions created by karma. The assembly of monks is also an illusion, because it is an illusion created by the Dharma. My body is also an illusion, because it is an illusion created by wisdom. The three thousand great thousand worlds are also illusions, because they are illusions created by all sentient beings together. All dharmas are illusions, because they are illusions created by the combination of causes and conditions.' Moreover, the teachings generally explain ten metaphors, such as illusions like...
化。如夢。如影等。此是諸佛密意。破眾生執世相為實。起于常見。世間共知幻夢等法是空。則不信人法心境等。如幻夢亦空。所以將所信之虛。破所信之實。令所信之實。同所信之虛。然後乃頓悟真宗遍一切處。心內心外。決定無有實法建立。大莊嚴論云。我昔曾聞。有一幻師。有信樂心。至耆阇山。為僧設會。供養已訖。幻尸陀羅木。作一女人。端正奇特。在大眾前。抱捉此女。而嗚𠯗之。共為欲事。時諸比丘。見此事已。咸皆嫌忿。而作是言。此無慚人。所為鄙褻。知其如是。不受其供。時彼幻師。既行欲已。聞諸比丘。譏訶嫌責。即便以刀。斫刺是女。分解支節。挑目截鼻。種種苦毒。而殺此女。諸比丘等。又見此事。倍復嫌忿。我等若當知汝如是。寧飲毒藥。不受其供。乃至爾時幻師。即捉尸陀羅木。用示眾僧。合掌白言。我向所作。即是此木。于彼木中。有何欲殺。欲安眾僧身故。設此飲食。欲令眾僧心安。故為此幻耳。愿諸比丘。聽我所說。豈可不聞。佛于修多羅中。說一切法。猶如幻化。我今為欲成彼語故。故作斯幻。如斯幻身。無壽無命。識之幻師。運轉機關。令其視眴。俯仰顧眄行步進止。或語或笑。以此事故。深知此身真實無我。華嚴經頌云。世間種種法。一切皆如幻。若能如是知。其心無所
【現代漢語翻譯】 現代漢語譯本： 化。如夢。如影等。這是諸佛的秘密心意，爲了破除眾生執著世間萬相為實有，從而產生常見（永恒不變的錯誤觀念）。世間普遍知道幻術、夢境等法是虛空的，那麼（通過類比）就不會相信人、法、心境等是真實的，如同幻夢一樣也是空無。所以用人們所相信的虛幻之物，來破除他們所相信的真實之物，使他們所相信的真實之物，等同於他們所相信的虛幻之物。然後才能頓悟真如本性遍及一切處，無論心內還是心外，都絕對沒有真實之法可以建立。《大莊嚴論》中說：『我過去曾經聽聞，有一位幻術師，具有虔誠的信仰之心，來到耆阇山（Grdhrakuta，鷲峰山），為僧眾設齋供養。供養完畢后，他用尸陀羅木（sitala wood，一種木材）幻化出一個女人，容貌端正奇特。在大眾面前，他擁抱並親吻這個女人，與她行男女之事。當時，眾位比丘看到這件事後，都感到嫌惡和憤怒，說道：『這個人真是無恥，行為如此卑劣。知道他是這樣的人，我們不接受他的供養。』當時，那位幻術師行淫事完畢后，聽到眾位比丘的譏諷和責備，就用刀砍刺這個女人，分解她的肢體，挖出她的眼睛，割掉她的鼻子，用各種殘酷的手段殺死了這個女人。眾位比丘等再次看到這件事，更加嫌惡和憤怒，說道：『如果我們早知道你是這樣的人，寧願喝毒藥，也不接受你的供養。』直到這時，幻術師才拿起尸陀羅木，向眾僧展示，合掌說道：『我剛才所做的，就是用這塊木頭。對於這塊木頭，有什麼可欲殺的呢？爲了安頓眾僧的身心，才設定了這次飲食供養，爲了讓眾僧安心，才做了這個幻術。希望各位比丘聽我說，難道沒有聽過嗎？佛在修多羅（sutra，經）中說過，一切法都猶如幻化。我今天爲了成就佛所說的話，所以才做了這個幻術。像這樣的幻身，沒有壽命，沒有生命，是幻術師運轉機關，使它能夠視瞬、俯仰顧盼、行走進退，或者說話或者微笑。因為這件事，應該深刻地認識到這個身體真實沒有我。』《華嚴經》的偈頌說：『世間種種法，一切皆如幻。若能如是知，其心無所』
【English Translation】 English version: Transformation. Like a dream. Like a shadow, etc. This is the secret intention of all Buddhas, to break the attachment of sentient beings to the reality of worldly phenomena, thereby giving rise to the common view (the mistaken notion of permanence). The world generally knows that illusion, dreams, and other phenomena are empty. Then (by analogy) they will not believe that people, dharmas, mind-states, etc., are real, just as illusions and dreams are also empty. Therefore, using what people believe to be illusory to break what they believe to be real, making what they believe to be real equal to what they believe to be illusory. Only then can they suddenly realize that true nature pervades everywhere, and whether inside or outside the mind, there is absolutely no real dharma that can be established. The Mahāsaṃghika Vinaya says: 'I once heard that there was an illusionist who, with a devout heart, came to Grdhrakuta (Vulture Peak Mountain), to provide a feast for the Sangha. After the offering was completed, he used sitala wood (a type of wood) to transform into a woman, with a beautiful and extraordinary appearance. In front of the assembly, he embraced and kissed this woman, engaging in sexual acts with her. At that time, the monks, seeing this, all felt disgusted and angry, saying: 'This person is shameless, his behavior is so base. Knowing that he is such a person, we will not accept his offering.' At that time, the illusionist, after engaging in sexual acts, heard the monks' ridicule and rebuke, and then used a knife to stab this woman, dismembering her limbs, gouging out her eyes, cutting off her nose, and killing this woman with various cruel means. The monks, seeing this again, were even more disgusted and angry, saying: 'If we had known you were such a person, we would rather drink poison than accept your offering.' Only then did the illusionist pick up the sitala wood, show it to the Sangha, and say with his palms together: 'What I just did was with this piece of wood. What is there to kill about this piece of wood? In order to settle the minds and bodies of the Sangha, I set up this food offering, and in order to put the Sangha at ease, I created this illusion. I hope that you monks will listen to me, have you not heard? The Buddha said in the sutras that all dharmas are like illusions. Today, in order to fulfill the Buddha's words, I created this illusion. Such an illusory body has no life, no existence, it is the illusionist who operates the mechanism, allowing it to blink, look up and down, walk forward and backward, or speak or smile. Because of this, one should deeply realize that this body truly has no self.' The verse in the Avatamsaka Sutra says: 'The various dharmas of the world, all are like illusions. If one can know this, their mind will be without'
動。諸業從心生。故說心如幻。若離此分別。普滅諸有趣。譬如工幻師。普現諸色像。徒令眾貪樂。畢竟無所得。世間亦如是。一切皆如幻。無性亦無生。示現有種種。度脫諸眾生。令知法如幻。眾生不異幻。了幻無眾生。眾生及國土。三世所有法。如是悉無餘。一切皆如幻。幻作男女形。及象馬牛羊。屋宅池泉類。園林華果等。幻物無覺知。亦無有住處。畢竟寂滅相。但隨分別現。菩薩能如是。普見諸世間。有無一切法。了達悉如幻。眾生及國土。種種業所造。入于如幻際。于彼無依著。如是得善巧。寂滅無戲論。住于無礙地。普現大威力。又入法界品。時童子童女告善財言。善男子。我等證得菩薩解脫。名為幻住。得此解脫故。見一切世界皆幻住。因緣所生故。一切眾生皆幻住。業煩惱所起故。一切世間皆幻住。無明有愛等展轉緣生故。一切法皆幻住。我見等種種幻緣所生故。一切三世皆幻住。我見等顛倒智所生故。一切眾生生滅老死憂悲苦惱皆幻住。虛妄分別所生故。一切國土皆幻住。想倒心倒見倒無明所現故。一切聲聞辟支佛皆幻住。智斷分別所成故。一切菩薩皆幻住。能自調伏教化眾生諸行愿法之所成故。一切菩薩眾會變化調伏諸所施為皆幻住。愿智幻所成故。善男子。幻境自性。不可思議。大集經偈云。
【現代漢語翻譯】 現代漢語譯本：動。諸業從心生。故說心如幻。若離此分別。普滅諸有趣。譬如工幻師。普現諸色像。徒令眾貪樂。畢竟無所得。世間亦如是。一切皆如幻。無性亦無生。示現有種種。度脫諸眾生。令知法如幻。眾生不異幻。了幻無眾生。眾生及國土。三世所有法。如是悉無餘。一切皆如幻。幻作男女形。及象馬牛羊。屋宅池泉類。園林華果等。幻物無覺知。亦無有住處。畢竟寂滅相。但隨分別現。菩薩能如是。普見諸世間。有無一切法。了達悉如幻。眾生及國土。種種業所造。入于如幻際。于彼無依著。如是得善巧。寂滅無戲論。住于無礙地。普現大威力。又入法界品。時童子童女告善財（Sudhana）言。善男子。我等證得菩薩解脫。名為幻住。得此解脫故。見一切世界皆幻住。因緣所生故。一切眾生皆幻住。業煩惱所起故。一切世間皆幻住。無明有愛等展轉緣生故。一切法皆幻住。我見等種種幻緣所生故。一切三世皆幻住。我見等顛倒智所生故。一切眾生生滅老死憂悲苦惱皆幻住。虛妄分別所生故。一切國土皆幻住。想倒心倒見倒無明所現故。一切聲聞辟支佛（Pratyekabuddha）皆幻住。智斷分別所成故。一切菩薩皆幻住。能自調伏教化眾生諸行愿法之所成故。一切菩薩眾會變化調伏諸所施為皆幻住。愿智幻所成故。善男子。幻境自性。不可思議。《大集經》偈云。 動。一切行為都從心念產生，所以說心就像幻象一樣。如果能遠離這種分別，就能普遍滅除各種欲求。譬如一個擅長幻術的幻術師，普遍顯現各種各樣的形象，只是讓人們徒勞地貪戀享樂，最終一無所得。世間也是這樣，一切都像幻象一樣，沒有自性也沒有真實的生起，只是示現出種種不同的形態，爲了度脫各種眾生，讓他們明白佛法就像幻象一樣。眾生和幻象沒有區別，瞭解了幻象就沒有眾生。眾生以及國土，過去、現在、未來三世所有的法，像這樣全部都沒有剩餘，一切都像幻象一樣。幻象可以變作男女的形象，以及象、馬、牛、羊，房屋、住宅、池塘、泉水之類的，園林、花朵、果實等等。幻化出來的東西沒有感覺和知覺，也沒有真實的住處，它們的本體是寂靜空滅的，只是隨著分別心而顯現。菩薩能夠像這樣，普遍地看待世間，有和沒有的一切法，完全通達它們都像幻象一樣。眾生以及國土，都是由各種各樣的業力所造，進入到如幻的境界，在那裡沒有依賴和執著。像這樣就能得到善巧方便，達到寂滅而沒有戲論，安住在沒有障礙的境地，普遍顯現廣大的威力。 又在《入法界品》中，當時善財童子（Sudhana）向童子和童女請教。童子和童女告訴善財說：『善男子，我們證得了菩薩的解脫法門，名為「幻住」。因為得到這種解脫的緣故，見到一切世界都像幻住一樣，都是因緣所生。一切眾生都像幻住一樣，都是由業力和煩惱所生起。一切世間都像幻住一樣，都是由無明和有愛等輾轉相生的緣故。一切法都像幻住一樣，都是由我見等種種幻緣所生。一切過去、現在、未來三世都像幻住一樣，都是由我見等顛倒的智慧所生。一切眾生的生、滅、老、死、憂愁、悲傷、痛苦、煩惱都像幻住一樣，都是由虛妄分別所生。一切國土都像幻住一樣，都是由想倒、心倒、見倒、無明所顯現。一切聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）都像幻住一樣，都是由智慧和斷除煩惱的分別所成就。一切菩薩都像幻住一樣，都是由能夠自我調伏、教化眾生的各種修行、願力和法門所成就。一切菩薩的聚會、變化、調伏以及各種施為都像幻住一樣，都是由願力和智慧的幻化所成就。善男子，幻境的自性，是不可思議的。』《大集經》的偈頌說：
【English Translation】 English version: Move. All actions arise from the mind. Therefore, it is said that the mind is like an illusion. If one can detach from this discrimination, all desires will be universally extinguished. For example, a skilled illusionist can manifest various images, merely causing people to indulge in fleeting pleasures, ultimately gaining nothing. The world is also like this; everything is like an illusion, without inherent nature or true arising, merely displaying various forms to liberate all sentient beings, enabling them to understand that the Dharma is like an illusion. Sentient beings are no different from illusions; understanding illusion means there are no sentient beings. Sentient beings and lands, all phenomena of the three times (past, present, and future), all without exception, are like illusions. Illusions can create male and female forms, as well as elephants, horses, cattle, sheep, houses, residences, ponds, springs, gardens, flowers, fruits, and so on. Illusory things have no awareness or consciousness, nor do they have a real dwelling place. Their essence is stillness and extinction, appearing only according to discrimination. Bodhisattvas can thus universally see the world, all phenomena of existence and non-existence, fully understanding that they are all like illusions. Sentient beings and lands are created by various karmas, entering the realm of illusion, where there is no reliance or attachment. In this way, one attains skillful means, reaching stillness without debate, dwelling in unobstructed ground, universally manifesting great power. Furthermore, in the chapter 'Entering the Dharma Realm,' the youth Sudhana asked the boys and girls. The boys and girls told Sudhana, 'Good man, we have attained the Bodhisattva's liberation called 'Illusion Dwelling.' Because of attaining this liberation, we see all worlds as illusion dwellings, arising from causes and conditions. All sentient beings are illusion dwellings, arising from karma and afflictions. All realms are illusion dwellings, arising from ignorance and attachment. All dharmas are illusion dwellings, arising from various illusory causes such as the view of self. All three times are illusion dwellings, arising from inverted wisdom such as the view of self. All sentient beings' birth, death, aging, sorrow, grief, suffering, and distress are illusion dwellings, arising from false discrimination. All lands are illusion dwellings, manifested by inverted thoughts, inverted minds, inverted views, and ignorance. All Śrāvakas and Pratyekabuddhas are illusion dwellings, accomplished by wisdom and the discrimination of cutting off afflictions. All Bodhisattvas are illusion dwellings, accomplished by the practices, vows, and dharmas of self-taming and teaching sentient beings. All Bodhisattva assemblies, transformations, taming, and actions are illusion dwellings, accomplished by the illusion of vows and wisdom. Good man, the nature of illusion is inconceivable.' The verse in the Mahāsamnipāta Sūtra says:
如來法界無差別。為鈍根者說差別。宣說一法為無量。如大幻師。示眾生。清涼疏釋。如幻忍者。如一巾幻作一象。楞伽經云。智不得有無。而興大悲心。由了體空。不壞幻相差別。故如象生。即是象死。此二對。應成四句。謂此二無二故非異。無不二故非一。非一即非異。故非非一。非異即非一故非非異。亦絕雙照。故非亦一亦異。若以巾上二義。對像上二義。辯非一異。略有十句。一以巾上成象義。對像上差別義。合為一際。名不異。此是以本隨末。就末明不異。經云。法身流轉五道。號曰眾生。如來藏受苦樂與因俱。若生若滅等。二以巾上住自位義。與象上體空義。合為一際。名不異。此是以末歸本。就本明不異。經云。一切眾生即如。不復更滅等。三以攝末所歸之本。與攝本所從之末。此二雙融。無礙不異。此是本末平等為不異。以前二經文。不相離故。四以所攝歸本之末。亦與所攝隨末之本。此二相奪。故名不異。此是本末雙泯明不異。以真妄平等。異不可得。次下四門明非一。謂五以巾住自位義。與象上差別義。此二本末相違相背。故名非一。楞伽經云。如來藏。不在阿賴耶中。是故七識有生滅。如來藏者。不生滅。此之謂也。六巾上成象義。與象上體空義。此二本末相反相害。故非一。勝鬘經云。七識
【現代漢語翻譯】 現代漢語譯本 如來法界（Tathāgata-dhātu，如來的法性界）沒有差別。爲了根器遲鈍的人才說差別。宣說一個法為無量法，就像偉大的幻術師，向眾生展示幻象。《清涼疏》（Qingliang's Commentary）解釋說，就像幻術忍者，用一塊布幻化成一頭大象。《楞伽經》（Laṅkāvatāra Sūtra）說，智慧不執著于有無，而生起大悲心。因爲了解本體是空性的，所以不破壞幻相的差別。因此，大象的生起，即是大象的死亡。這兩者相對，應該構成四句：因為這兩者沒有二，所以不是異；沒有不二，所以不是一；非一即非異，所以不是非一；非異即非一，所以不是非非異。也超越了雙重照見，所以不是既一又異。如果用布上的兩種含義，對應大象上的兩種含義，來辨析非一異，大概有十句： 一、用布上形成大象的含義，對應大象上差別的含義，合為一個際，名為不異。這是以本隨末，就末來明不異。《經》中說，法身（Dharmakāya）流轉五道，名為眾生。如來藏（Tathāgatagarbha）承受苦樂與因一同存在，若生若滅等。 二、用布上安住自身位置的含義，與大象上體空的含義，合為一個際，名為不異。這是以末歸本，就本來明不異。《經》中說，一切眾生即如（Tathatā），不再有滅等。 三、用攝末所歸之本，與攝本所從之末，這兩者雙重融合，沒有障礙，不異。這是本末平等為不異。以前面兩段經文，不相分離的緣故。 四、用所攝歸本之末，也與所攝隨末之本，這兩者相互奪取，所以名為不異。這是本末雙重泯滅來明不異。以真妄平等，異不可得。 接下來四個門說明非一。五、用布安住自身位置的含義，與大象上差別的含義，這兩者本末相違相背，所以名為非一。《楞伽經》說，如來藏，不在阿賴耶識（Ālaya-vijñāna）中，所以七識（Sapta-vijñāna）有生滅，如來藏是不生滅的，說的就是這個意思。 六、布上形成大象的含義，與大象上體空的含義，這兩者本末相反相害，所以非一。《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說，七識
【English Translation】 English version The Dharmadhātu (法界, Dharma-realm) of the Tathāgata (如來) is without difference. Differences are spoken of for those of dull faculties. One Dharma is expounded as immeasurable, like a great illusionist demonstrating illusions to sentient beings. Qingliang's Commentary explains it like an illusionist ninja, who conjures an elephant from a piece of cloth. The Laṅkāvatāra Sūtra (楞伽經) says that wisdom does not grasp at existence or non-existence, but gives rise to great compassion. Because the essence of emptiness is understood, the differences of illusory appearances are not destroyed. Therefore, the arising of the elephant is the death of the elephant. These two, in opposition, should form four statements: Because these two are not two, they are not different; because there is no non-duality, they are not one; not one is not different, therefore not not-one; not different is not one, therefore not not-different. It also transcends dualistic views, therefore it is neither one nor different. If the two meanings on the cloth are used to correspond to the two meanings on the elephant, to distinguish non-one and non-different, there are roughly ten statements: 1. The meaning of the cloth forming the elephant corresponds to the meaning of difference on the elephant, combined into one boundary, called not-different. This is following the branch from the root, clarifying not-different from the branch. The Sutra says, 'The Dharmakāya (法身, Dharma-body) flows through the five paths, called sentient beings. The Tathāgatagarbha (如來藏, Womb of the Tathāgata) endures suffering and joy together with the cause, whether arising or ceasing, etc.' 2. The meaning of the cloth abiding in its own position corresponds to the meaning of emptiness on the elephant, combined into one boundary, called not-different. This is returning to the root from the branch, clarifying not-different from the root. The Sutra says, 'All sentient beings are Suchness (Tathatā, 如), no longer ceasing, etc.' 3. The root to which the branch returns, and the branch from which the root originates, these two are doubly fused, without obstruction, not-different. This is the equality of root and branch as not-different. Because the previous two sutra passages are inseparable. 4. The branch that returns to the root, and also the root that follows the branch, these two mutually negate each other, therefore called not-different. This is clarifying not-different by the double annihilation of root and branch. With the equality of truth and falsehood, difference cannot be obtained. The next four doors explain not-one. 5. The meaning of the cloth abiding in its own position corresponds to the meaning of difference on the elephant, these two root and branch contradict and oppose each other, therefore called not-one. The Laṅkāvatāra Sūtra says, 'The Tathāgatagarbha is not in the Ālaya-vijñāna (阿賴耶識, Storehouse Consciousness), therefore the seven consciousnesses (Sapta-vijñāna) have arising and ceasing, the Tathāgatagarbha does not arise or cease,' this is what it means. 6. The meaning of the cloth forming the elephant corresponds to the meaning of emptiness on the elephant, these two root and branch are contrary and harmful to each other, therefore not-one. The Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) says, the seven consciousnesses
不流轉。不受苦樂。非涅槃因。唯如來藏。受苦樂等。七以初相背。與次相害。此二義別。故名非一。謂相背則各相背舍。相去懸遠。相害則相與敵對。親相食害。是故近遠非一。以前經文。不相雜故。八以極相害。俱泯而不泯。與極相背。俱存而不存。不存不泯。義為非一。此是成壞非一。以七識即空而是有故。真如即隱而是顯故。九上四非一與四非異。而亦非一。以義不雜故。又相違是存。相害是泯。然存上有不存之義。泯上有不泯之義。若唯泯無不泯。則色空俱亡。無可相即。以不全泯故。雖相即而色空歷然。若唯存無不存。則色空各有定性。不得相即。由有不存故。雖歷然而得相即。以體虛故。十然亦不異。以理遍通故。法無二故。若以不異門取。諸門極相和會。若以非一門取。諸門極相違害。極違而極順者。是無障礙法也。又釋云。別明義理。于中有二。先成有無。后成四句。言有無者。以三性中。各有二義。皆有無故。圓成二者。一性有。二相無。依他二者。一緣有。二相無。遍計二者。一情有。二理無。今初巾中。即圓成二義。術馬皆是依他二義。而術是能成之因。托真而起。故用有體無。用有即是緣有。體無即是性無。三馬是所成之果故。相有實無。相有即是緣有。實無即是性無。四明依圓不離。即
【現代漢語翻譯】 現代漢語譯本 不流轉（不隨業力流轉）。不受苦樂（不直接感受苦與樂）。非涅槃因（不是達到涅槃的直接原因）。唯如來藏（只有如來藏）。受苦樂等（隨緣而感受苦與樂等）。 七、以初相背（最初的性質相反），與次相害（與接下來的性質相互損害）。此二義別（這兩種含義不同），故名非一（所以說不是同一的）。謂相背則各相背舍（所謂相反，就是各自背離捨棄）。相去懸遠（彼此相距遙遠）。相害則相與敵對（所謂相互損害，就是相互敵對）。親相食害（互相親近又互相吞噬損害）。是故近遠非一（所以說近和遠不是同一的）。以前經文（根據之前的經文），不相雜故（因為不相互混雜）。 八、以極相害（以極其相互損害），俱泯而不泯（一同泯滅卻又不完全泯滅）。與極相背（與極其相反），俱存而不存（一同存在卻又不完全存在）。不存不泯（不完全存在，不完全泯滅），義為非一（意義上來說不是同一的）。此是成壞非一（這是成就和壞滅不是同一的）。以七識即空而是有故（因為七識是空性但又是存在的）。真如即隱而是顯故（真如是隱藏的但又是顯現的）。 九、上四非一（以上四種非一），與四非異（與四種非異），而亦非一（但也不是同一的）。以義不雜故（因為意義不混雜）。又相違是存（相反是存在），相害是泯（相互損害是泯滅）。然存上有不存之義（然而存在之中有不存在的意義）。泯上有不泯之義（泯滅之中有不泯滅的意義）。若唯泯無不泯（如果只有泯滅而沒有不泯滅），則色空俱亡（那麼色和空都會消失），無可相即（沒有什麼可以相互融合）。以不全泯故（因為不是完全泯滅），雖相即而色空歷然（雖然相互融合但色和空仍然清晰分明）。若唯存無不存（如果只有存在而沒有不存在），則色空各有定性（那麼色和空各有固定的性質），不得相即（不能相互融合）。由有不存故（由於有不存在的緣故），雖歷然而得相即（雖然清晰分明但可以相互融合）。以體虛故（因為本體是空虛的）。 十、然亦不異（然而也不是不同的），以理遍通故（因為道理是普遍相通的）。法無二故（法沒有兩種對立的性質）。若以不異門取（如果從不異的角度來看），諸門極相和會（各種法門極其和諧統一）。若以非一門取（如果從非一的角度來看），諸門極相違害（各種法門極其相互違背損害）。極違而極順者（極其違背又極其順應的），是無障礙法也（是沒有障礙的法）。 又釋云（又解釋說）：別明義理（分別說明義理），于中有二（其中有兩點）。先成有無（首先闡述有和無），后成四句（然後闡述四句）。言有無者（說到有和無），以三性中（以三性之中），各有二義（各有兩種含義）。皆有無故（都是有和無的緣故）。圓成二者（圓成實性有兩種含義）：一性有（一是體性是有的），二相無（二是現象是無的）。依他二者（依他起性有兩種含義）：一緣有（一是因緣是有的），二相無（二是現象是無的）。遍計二者（遍計所執性有兩種含義）：一情有（一是情識上是有的），二理無（二是道理上是無的）。今初巾中（現在最初的巾中），即圓成二義（就是圓成實性的兩種含義）。術馬皆是依他二義（術變的馬都是依他起性的兩種含義）。而術是能成之因（而術是能成就的原因），托真而起（依託真如而生起）。故用有體無（所以作用上是有而本體是無）。用有即是緣有（作用上是有就是因緣有）。體無即是性無（本體是無就是體性無）。三馬是所成之果故（三匹馬是所成就的果），相有實無（現象上有而實質上是無）。相有即是緣有（現象上有就是因緣有）。實無即是性無（實質上是無就是體性無）。四明依圓不離（四是說明依他起性和圓成實性是不分離的），即（就是）。
【English Translation】 English version It does not transmigrate (does not flow with karma). It does not experience suffering and pleasure (does not directly feel suffering and pleasure). It is not the cause of Nirvana (not the direct cause of attaining Nirvana). Only the Tathagatagarbha (only the Tathagatagarbha). Experiences suffering and pleasure, etc. (experiences suffering and pleasure, etc., according to conditions). Seven, the initial aspect is contradictory (the initial nature is opposite), and it harms the subsequent aspect (it harms the following nature). These two meanings are different (these two meanings are different), hence the name 'not one' (so it is said not to be the same). So-called contradictory means each rejects the other (so-called opposite means each turns away and abandons the other). They are far apart (they are far apart from each other). So-called harmful means they are hostile to each other (so-called harmful means they are hostile to each other). They closely devour and harm each other (they closely devour and harm each other). Therefore, near and far are not one (therefore, near and far are not the same). According to previous scriptures (according to previous scriptures), because they do not mix (because they do not mix with each other). Eight, extremely harmful (extremely harmful), they both vanish but do not completely vanish (they both vanish but do not completely vanish). Extremely contradictory (extremely contradictory), they both exist but do not completely exist (they both exist but do not completely exist). Not completely existing, not completely vanishing (not completely existing, not completely vanishing), the meaning is 'not one' (the meaning is 'not one'). This is the non-oneness of formation and destruction (this is the non-oneness of formation and destruction). Because the seven consciousnesses are empty but existent (because the seven consciousnesses are empty but existent). True Thusness is hidden but manifest (True Thusness is hidden but manifest). Nine, the above four are not one (the above four are not one), and the four are not different (and the four are not different), but also not one (but also not one). Because the meanings are not mixed (because the meanings are not mixed). Moreover, contradiction is existence (moreover, contradiction is existence), harm is annihilation (harm is annihilation). However, existence has the meaning of non-existence (however, existence has the meaning of non-existence). Annihilation has the meaning of non-annihilation (annihilation has the meaning of non-annihilation). If there is only annihilation without non-annihilation (if there is only annihilation without non-annihilation), then form and emptiness will both perish (then form and emptiness will both perish), and there will be nothing to merge with (and there will be nothing to merge with). Because it is not completely annihilated (because it is not completely annihilated), although they merge, form and emptiness are still distinct (although they merge, form and emptiness are still distinct). If there is only existence without non-existence (if there is only existence without non-existence), then form and emptiness will each have a fixed nature (then form and emptiness will each have a fixed nature), and they cannot merge (and they cannot merge). Because there is non-existence (because there is non-existence), although they are distinct, they can merge (although they are distinct, they can merge). Because the substance is empty (because the substance is empty). Ten, yet they are also not different (yet they are also not different), because the principle pervades all (because the principle pervades all). Because the Dharma is not dual (because the Dharma is not dual). If viewed from the perspective of non-difference (if viewed from the perspective of non-difference), all gates are extremely harmonious (all gates are extremely harmonious). If viewed from the perspective of non-oneness (if viewed from the perspective of non-oneness), all gates are extremely contradictory and harmful (all gates are extremely contradictory and harmful). That which is extremely contradictory and extremely compliant (that which is extremely contradictory and extremely compliant) is the unobstructed Dharma (is the unobstructed Dharma). Furthermore, it is explained (furthermore, it is explained): separately clarifying the meaning and principle (separately clarifying the meaning and principle), there are two points in it (there are two points in it). First, establish existence and non-existence (first, establish existence and non-existence), then establish the four phrases (then establish the four phrases). Speaking of existence and non-existence (speaking of existence and non-existence), in the three natures (in the three natures), each has two meanings (each has two meanings). All have existence and non-existence (all have existence and non-existence). The two aspects of the perfectly accomplished nature (the two aspects of the perfectly accomplished nature): one, the nature is existent (one, the nature is existent), two, the appearance is non-existent (two, the appearance is non-existent). The two aspects of the dependent arising nature (the two aspects of the dependent arising nature): one, the condition is existent (one, the condition is existent), two, the appearance is non-existent (two, the appearance is non-existent). The two aspects of the completely imputed nature (the two aspects of the completely imputed nature): one, it exists in perception (one, it exists in perception), two, it is non-existent in principle (two, it is non-existent in principle). Now, in the initial cloth (now, in the initial cloth), it is the two meanings of the perfectly accomplished nature (it is the two meanings of the perfectly accomplished nature). The magically created horses are both the two meanings of the dependent arising nature (the magically created horses are both the two meanings of the dependent arising nature). And the magic is the cause of accomplishment (and the magic is the cause of accomplishment), arising from reliance on True Thusness (arising from reliance on True Thusness). Therefore, the function is existent, the substance is non-existent (therefore, the function is existent, the substance is non-existent). The existent function is the existent condition (the existent function is the existent condition). The non-existent substance is the non-existent nature (the non-existent substance is the non-existent nature). The three horses are the accomplished result (the three horses are the accomplished result), the appearance is existent, the reality is non-existent (the appearance is existent, the reality is non-existent). The existent appearance is the existent condition (the existent appearance is the existent condition). The non-existent reality is the non-existent nature (the non-existent reality is the non-existent nature). Four, it clarifies that the dependent and perfect are inseparable (four, it clarifies that the dependent and perfect are inseparable), that is (that is).
事同真。生喻於事。死喻于真。事泯理顯。故生無死有。以無礙故。者出其所因。即事理無礙也。五中就情則有。妄見分明故。就理則無。以是妄計。必非有故。所以幻喻廣說有無者。以惑情所封。有無皆失。理無惑計。有無皆真。是知幻喻諸法。非實非虛。非空非有。若無于有。不成於無。若無于無。不成於有。有無交徹。萬化齊融。又五中。各具四句顯成。四句者。于中有二。初一重四句。後重重四句。今初又二。先正顯。后簡非。今初也。初性有相無四者。一有。真性有故。二空。無諸相故。三亦有亦空。義門異故。四非有非空。互融奪故。二用有體無四者。一有。迷真有用故。二空。依真無體故。三亦有亦空。體用不壞故。四非有非空。無體之用故非有。即用之體故非空。三相有實無四者。一有。事相現故。二空。緣成無實故。三俱存。無性不礙緣成。緣成不礙無性故。四俱非。緣成即無性故非有。無性即緣成故非空。四生即是無死即是有四者。一真性顯故。二依他即無性故。三性相雙存故。四性相即奪故。五情有理無四者。一遍計妄情。能招生死故。二即理而求不可得故。三要由理無。方即情有。若無情有。不顯理無故。四情有即理無。理無即情有故。已上四句。然皆具德。以稱真故。不同情。計定執。四
【現代漢語翻譯】 現代漢語譯本：事同於『真』（Tathata，如如）。生比喻為『事』（現象），死比喻為『真』（本體）。當『事』泯滅時，『理』（真理）就顯現，所以說生無而死有，因為沒有阻礙的緣故。『者』指出其所由來的原因，即『事』與『理』之間沒有障礙。五種情況中，就情識而言則有，因為虛妄的見解分明；就理體而言則無，因為這是虛妄的計度，必定不是真實存在的。所以用幻化的比喻廣泛地說明有和無，是因為被迷惑的情識所封閉，有和無都失去了真實性。在理體上沒有迷惑的計度，有和無都是真實的。由此可知，用幻化的比喻來說明諸法，既非實有也非虛無，既非空也非有。如果說無來自於有，那就不能成就無；如果說無來自於無，那就不能成就有。有和無相互交融，萬物都融為一體。另外，五種情況中，每一種都具備四句來顯明成就。四句指的是，在『有』之中有二重四句，先是一重四句，然後是重重四句。現在先說第一重。第一重是關於『性有相無』的四句：一、有，因為真性是有的；二、空，因為沒有諸相；三、亦有亦空，因為義理的門徑不同；四、非有非空，因為互相融合而互相否定。第二重是關於『用有體無』的四句：一、有，因為迷惑了真性而有作用；二、空，因為依賴於真性而沒有自體；三、亦有亦空，因為體和用互不破壞；四、非有非空，因為沒有自體的作用所以說非有，即作用的本體所以說非空。第三重是關於『相有實無』的四句：一、有，因為事相顯現；二、空，因為由因緣和合而成，沒有實體；三、俱存，因為無自性不妨礙因緣和合，因緣和合不妨礙無自性；四、俱非，因為因緣和合即是無自性所以說非有，無自性即是因緣和合所以說非空。第四重是關於『生即是無，死即是有』的四句：一、真性顯現的緣故；二、依他起性即是無自性的緣故；三、自性和相雙重存在的緣故；四、自性和相互相否定（即空性）的緣故。第五重是關於『情有理無』的四句：一、遍計所執的虛妄情識，能夠招感生死；二、即理而求，不可得；三、必須由理體上無，才能顯現情識上的有，如果沒有情識上的有，就不能顯現理體上的無；四、情識上的有即是理體上的無，理體上的無即是情識上的有。以上四句，都具備功德，因為它們都符合真如的緣故，不同於情識的計度，情識是固定執著的四句。
【English Translation】 English version: 'Affairs' are the same as 'Truth' (Tathata). Birth is analogous to 'affairs' (phenomena), and death is analogous to 'Truth' (the essence). When 'affairs' disappear, 'principle' (truth) becomes manifest, so it is said that birth is without existence and death is with existence, because there is no obstruction. 'That' points out the reason for its origin, that is, there is no obstacle between 'affairs' and 'principle'. In the five situations, there is existence in terms of emotions, because false views are clear; there is no existence in terms of principle, because this is a false calculation and must not be real. Therefore, the analogy of illusion is used to widely explain existence and non-existence, because being closed by confused emotions, both existence and non-existence lose their reality. There is no confused calculation in principle, and both existence and non-existence are real. From this, it can be known that using the analogy of illusion to explain all dharmas is neither real nor unreal, neither empty nor existent. If non-existence comes from existence, then non-existence cannot be achieved; if non-existence comes from non-existence, then existence cannot be achieved. Existence and non-existence interpenetrate each other, and all things merge into one. In addition, in the five situations, each has four sentences to clearly achieve. The four sentences refer to two sets of four sentences in 'existence', first one set of four sentences, and then repeated sets of four sentences. Now let's talk about the first set first. The first set is about the four sentences of 'nature exists and form does not exist': 1. Existence, because true nature exists; 2. Emptiness, because there are no forms; 3. Both existence and emptiness, because the paths of righteousness are different; 4. Neither existence nor emptiness, because they merge and negate each other. The second set is about the four sentences of 'function exists and substance does not exist': 1. Existence, because there is function due to confusion of true nature; 2. Emptiness, because it depends on true nature and has no self; 3. Both existence and emptiness, because the body and function do not destroy each other; 4. Neither existence nor emptiness, because there is no function of self, so it is said that there is no existence, that is, the body of function, so it is said that there is no emptiness. The third set is about the four sentences of 'form exists and reality does not exist': 1. Existence, because the form of things appears; 2. Emptiness, because it is formed by the combination of causes and conditions and has no substance; 3. Both exist, because no self-nature does not hinder the combination of causes and conditions, and the combination of causes and conditions does not hinder no self-nature; 4. Neither exist, because the combination of causes and conditions is no self-nature, so it is said that there is no existence, and no self-nature is the combination of causes and conditions, so it is said that there is no emptiness. The fourth set is about the four sentences of 'birth is non-existence and death is existence': 1. Because true nature is manifested; 2. Because dependent origination is no self-nature; 3. Because both self-nature and form exist; 4. Because self-nature and form negate each other (that is, emptiness). The fifth set is about the four sentences of 'emotion exists and principle does not exist': 1. The false emotions of universal calculation and attachment can attract birth and death; 2. Seeking according to principle is unattainable; 3. It must be that there is no existence in principle to show that there is existence in emotion. If there is no existence in emotion, then the absence of principle cannot be shown; 4. The existence in emotion is the absence in principle, and the absence in principle is the existence in emotion. The above four sentences all have merit, because they all conform to Suchness, which is different from the calculation of emotions, which are fixed and attached to the four sentences.
句成謗。皆即有之空。方為具德之空。即空之有。方為具德之有。又盡有之空。盡空。之有。方為具德。又四句齊照。成解境故。四句齊泯。成行境故。皆言亡慮絕。方為具德耳。所以昔人云。巫山臺上。托雲雨以去來。舒姑水側。寄泉流而還往。故知聚沫之身非有。如幻之心本空。豈有欲情而成實事。又如莊周。達體虛如幻。見自身為蝴蝶。及夢中自見己身游天崖。是以凡夫盲無慧目。妄取前塵男女等相。如幻化法。但誑心眼。都無實事。皆業識心動。起見現相。意識分別。強立我人。自他差別。若能識幻。方悟前非。終不于空而興造作。又此幻法。多人錯解。執一切法如幻如化。便作空無之見。如方廣外道。立空無為宗。不知實義故。華嚴論云。瞭如幻法。是堅固義。言堅固者。即是常住義。豈可作空無之解。故知。此幻即真。幻不可得。無幻之幻。名為幻法。絕見之見。方名見幻。
問。諸法不真。各無自性。剎那變異。故稱為幻。佛身常住。豈稱幻耶。
答。諸佛略有二身。一真實身。二方便身。以眾生有不見如來真實身故。示方便身。令入真實。若悟入時。即方便身是常住體。了幻不可得故。如鴦崛魔羅。是一切寶莊嚴國。一切世間樂見上大精進佛。以本願力。入幻網門。現跡同凡。示行殺害
【現代漢語翻譯】 現代漢語譯本： 造成誹謗。都是即有之空。才算是具有功德的空。即空之有。才算是具有功德的有。又窮盡有之空。窮盡空之有。才算是具有功德。又四句同時照見。成就理解的境界。四句同時泯滅。成就實踐的境界。都是言語止息思慮斷絕。才算是具有功德啊。所以過去的人說。巫山臺上。依託雲雨來來去去。舒姑水側。寄託泉水流淌而往還。所以知道聚沫之身並非真實存在。如幻的心本來就是空。哪裡會有欲情而成為真實的事情。又如莊周。通達身體虛幻如夢。看見自身變為蝴蝶。以及夢中自己看見自身遊歷天涯。因此凡夫愚昧沒有智慧的眼睛。虛妄地取著眼前的塵境男女等相。如幻化之法。只是欺騙心眼。都沒有真實的事情。都是業識心動。生起所見的現象。意識分別。強行建立我人。自他的差別。如果能夠認識到幻象。才能醒悟之前的錯誤。終究不會在空性上興起造作。又這幻法。很多人錯誤地理解。執著一切法如幻如化。就當作空無的見解。如方廣外道。立空無作為宗。不知道真實的意義。所以《華嚴論》說。了達如幻之法。是堅固的意義。說堅固的。就是常住的意義。怎麼可以當作空無的理解。所以知道。這幻即是真。幻不可得。沒有幻的幻。名為幻法。斷絕見解的見。才名為見幻。
問：諸法不真實。各自沒有自性。剎那變異。所以稱為幻。佛身常住。怎麼能稱為幻呢？
答：諸佛略有二身。一真實身。二方便身。因為眾生有不能看見如來真實身的原因。示現方便身。令進入真實。如果領悟進入時。即方便身是常住的本體。了達幻不可得的緣故。如鴦崛魔羅（Angulimala，人名）。是一切寶莊嚴國。一切世間樂見上大精進佛。以本願力。進入幻網門。顯現的跡象與凡人相同。示現殺害的行為。
【English Translation】 English version: It results in slander. All are the emptiness of 'is', only then is it emptiness with merit. The 'is' of emptiness, only then is it 'is' with merit. Furthermore, the emptiness of exhausting 'is', the 'is' of exhausting emptiness, only then is it with merit. Moreover, the four phrases simultaneously illuminate, thus accomplishing the realm of understanding. The four phrases simultaneously vanish, thus accomplishing the realm of practice. Only when words cease and thoughts are cut off, is it with merit. Therefore, the ancients said: On the Wushan Terrace, relying on clouds and rain to come and go; by the Shu River, entrusting springs to flow back and forth. Thus, know that the body like a foam is not real, and the mind like an illusion is fundamentally empty. How can there be desires that become real events? Furthermore, like Zhuang Zhou (Chuang Tzu, a philosopher), understanding the body as illusory, seeing himself as a butterfly, and in a dream seeing himself traveling the ends of the earth. Therefore, ordinary people are blind and lack wisdom, falsely grasping the appearances of men and women in the dust before them, like illusory transformations, merely deceiving the mind's eye, with no real substance. All are the movements of karmic consciousness, arising as perceived phenomena. The discriminating consciousness forcibly establishes 'I' and 'others', creating distinctions between self and others. If one can recognize illusion, then one can awaken to past mistakes, and ultimately not create or fabricate upon emptiness. Furthermore, many people misunderstand this illusory dharma, clinging to the view that all dharmas are like illusions and transformations, thus taking it as a view of emptiness and nothingness, like the heretics of Fangguang (a type of non-Buddhist school), who establish emptiness and nothingness as their doctrine, not knowing the true meaning. Therefore, the Huayan Sutra commentary says: 'Understanding dharmas as illusions is the meaning of firmness.' What is meant by 'firm' is the meaning of permanence. How can it be understood as emptiness and nothingness? Thus, know that this illusion is truth. Illusion is unattainable. The illusion without illusion is called illusory dharma. The seeing that cuts off views is called seeing illusion.
Question: If all dharmas are not real, each lacking self-nature, changing in an instant, thus called illusion, how can the Buddha's body, which is permanent, be called illusion?
Answer: The Buddhas have roughly two bodies: one is the true body, and the other is the expedient body. Because sentient beings cannot see the true body of the Tathagata (another name for Buddha), he manifests the expedient body to lead them into the true. If one awakens and enters, then the expedient body is the permanent essence, because illusion is understood to be unattainable. For example, Angulimala (a person's name), is the Great Vigor Buddha, seen with joy by all in the world, in the Land Adorned with All Treasures. By the power of his original vows, he entered the gate of the illusion net, manifesting traces like ordinary people, demonstrating the act of killing.
。后見佛悟道。惡業頓消。令一切眾生。知得。道業亡。不生邪執。皆令仰慕佛法難量。不可思議。有大威力。所以鴦崛魔羅經偈云。如來所變化。眾生悉不知。如來所作幻。眾幻中之王。大身方便身。是則為如來。
問。一切法如幻。云何有垢凈能所對治。
答。只為如幻。故垢凈不定。由心迴轉。凡聖法生故。思益經云。垢法說凈。見垢實性故。凈法說垢。貪著凈相故。
又莊嚴經論云。問。若諸法同如幻。以何義故。一為能治。一為所治。
偈答云。譬如強幻王。令余幻王退。如是清凈法。能令染法盡。釋曰。彼能治凈法。亦如幻王。由能對治染法。得增上故。彼所治染法。亦如幻王。由於境界。得增上故。如是清凈法。能令染法盡者。如彼強力幻王。能令余幻王退。以染凈法。各有增上力。隨境自在轉。故稱為王。所以圓覺經云。爾時世尊告普眼菩薩言。善男子。彼新學菩薩。及末世眾生。欲求如來凈圓覺心。應當正念遠離諸幻。先依如來奢摩他行。堅持禁戒。安處徒眾。宴坐靜室。恒作是念。我今此身。四大和合。所謂發毛爪齒。皮肉筋骨。髓腦垢色。皆歸於地。涕唾膿血。津液涎沫淡淚精氣。大小便利。皆歸於水。暖氣歸火。動轉歸風。四大各離。今者妄身當在何處。即知此身
【現代漢語翻譯】 現代漢語譯本：之後見到佛陀悟道，過去的惡業頓時消散，使一切眾生明白，修道的執念也應該消除，不產生邪惡的執著，都使他們仰慕佛法的深奧難測、不可思議，具有強大的威力。所以《鴦崛魔羅經》（Angulimala Sutra）的偈頌說：『如來所變化的一切，眾生都無法知曉。如來所創造的幻象，是所有幻象中的王者。以大身和方便身示現，這就是如來。』
問：一切法都如幻象，為什麼會有垢與凈、能與所、對治的關係呢？
答：正因為如幻象，所以垢與凈不是絕對的，而是由心念的轉變而產生凡夫和聖人的法。所以《思益經》（Vimalakirti Nirdesa Sutra）說：『垢法也可以說是凈，因為見到了垢的真實本性。凈法也可以說是垢，因為貪著于清凈的表象。』
《莊嚴經論》（Mahāyāna-sūtrālaṃkāra）中又說：問：如果一切法都同樣如幻象，那麼根據什麼道理，一個成為能對治的，一個成為所對治的？
偈頌回答說：『譬如強大的幻術師，能使其他的幻術師退卻。同樣，清凈的法，能使染污的法消盡。』解釋說：那能對治的清凈法，也像幻術師一樣，因為它能對治染污的法，所以力量增強。那所對治的染污法，也像幻術師一樣，因為它在境界中，力量增強。像這樣，清凈的法能使染污的法消盡，就像那強大的幻術師，能使其他的幻術師退卻。因為染污法和清凈法，各自具有增強的力量，隨著境界自在地運轉，所以被稱為王。所以《圓覺經》（Perfect Enlightenment Sutra）說：『這時，世尊告訴普眼菩薩（Samantabhadra Bodhisattva）說：善男子，那些新學的菩薩以及末法時代的眾生，想要尋求如來清凈圓滿覺悟的心，應當以正念遠離各種幻象。首先依靠如來的奢摩他（Śamatha）行，堅持禁戒，安頓在僧團中，在安靜的房間里靜坐。經常這樣想：我現在這個身體，是四大（地、水、火、風）和合而成的。所謂頭髮、指甲、牙齒、面板、肌肉、筋骨、骨髓、腦、污垢等，都歸於地。鼻涕、唾液、膿、血、津液、口水、痰、眼淚、精氣、大小便等，都歸於水。暖氣歸於火，動轉歸於風。四大各自離散，現在這個虛妄的身體，又在哪裡呢？』要知道這個身體
【English Translation】 English version: After witnessing the Buddha's enlightenment, his past evil karma vanished instantly, enabling all sentient beings to understand that the attachment to the path of practice should also be eliminated, preventing the arising of perverse attachments. This inspires them to admire the immeasurable and inconceivable nature of the Buddha's teachings, which possess great power. Therefore, the verse in the Angulimala Sutra states: 'All that is transformed by the Tathagata, sentient beings cannot know. The illusions created by the Tathagata are the king among all illusions. Appearing with a great body and expedient body, this is the Tathagata.'
Question: If all dharmas are like illusions, why are there defilement and purity, subject and object, and the relationship of counteraction?
Answer: Precisely because they are like illusions, defilement and purity are not fixed, but arise from the transformation of the mind, giving rise to the dharmas of ordinary beings and sages. Therefore, the Vimalakirti Nirdesa Sutra says: 'Defiled dharmas can also be said to be pure, because one has seen the true nature of defilement. Pure dharmas can also be said to be defiled, because one is attached to the appearance of purity.'
Furthermore, the Mahāyāna-sūtrālaṃkāra states: Question: If all dharmas are equally like illusions, according to what principle does one become the counteracting force and the other the object to be counteracted?
The verse answers: 'For example, a powerful illusionist can make other illusionists retreat. Similarly, pure dharmas can cause defiled dharmas to be exhausted.' The explanation says: That counteracting pure dharma is also like an illusionist, because it can counteract defiled dharmas, its power is increased. That defiled dharma to be counteracted is also like an illusionist, because its power is increased in the realm of experience. In this way, pure dharmas can cause defiled dharmas to be exhausted, just like that powerful illusionist can make other illusionists retreat. Because defiled dharmas and pure dharmas each possess increasing power, freely revolving according to the realm of experience, they are therefore called kings. Therefore, the Perfect Enlightenment Sutra says: 'At that time, the World Honored One told the Bodhisattva Samantabhadra: Good son, those newly learning Bodhisattvas and sentient beings of the Dharma-Ending Age, who wish to seek the Tathagata's pure and perfect enlightened mind, should use right mindfulness to stay away from all illusions. First, rely on the Tathagata's Śamatha practice, uphold the precepts, settle in the Sangha, and sit quietly in a quiet room. Constantly think like this: This body of mine now is a combination of the four great elements (earth, water, fire, and wind). The so-called hair, nails, teeth, skin, muscles, tendons, bones, marrow, brain, dirt, etc., all return to earth. Snot, saliva, pus, blood, fluids, spittle, phlegm, tears, essence, urine, feces, etc., all return to water. Warmth returns to fire, movement returns to wind. When the four great elements separate, where will this illusory body be?' Know that this body
。畢竟無體。和合為相。實同幻化。四緣假合。妄有六根。六根四大。中外合成。妄有緣氣。于中積聚。似有緣相。假名為心。善男子。此虛妄心。若無。六塵。則不能有。四大分解。無塵可得。于中緣塵。各歸散滅。畢竟無有緣心可見。善男子。彼諸眾生。幻身滅故。幻心亦滅。幻心滅故。幻塵亦滅。幻塵滅故。幻滅亦滅。幻滅滅故。非幻不滅。譬如磨鏡垢盡明現。善男子。當知身心。皆為幻垢。垢相永滅。十方清凈。善男子。譬如清凈摩尼寶珠。映於五色。隨方各現。諸愚癡者。見彼摩尼實有五色。善男子。圓覺凈性。現於身心。隨類各應。彼愚癡者。說凈圓覺。實有如是。身心自相。亦復如是。由此不能遠於幻化。釋曰。珠中無五方之色。因光所映。性中無五趣之身。隨業而現。迷珠者。執珠。中實色。昧性者。認性內虛身。法喻皎然。真偽可驗。
宗鏡錄卷第七十九
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第八十
慧日永明寺主智覺禪師延壽集
夫入此宗門。云何了一切法如化。
答。以萬法無體。名相本空。無而忽有。名之曰化。如華嚴經十忍品云。佛子。云何為菩薩摩訶薩如化忍。佛子。此菩薩摩訶
【現代漢語翻譯】 現代漢語譯本： 畢竟沒有實體，因和合而顯現為相，實際上如同幻化一般。由四大因緣虛假結合，虛妄地產生六根。六根與四大，內外結合而成，虛妄地產生緣氣，于其中積聚，看似有緣相，假名為心。善男子，這虛妄的心，如果沒有六塵，就不能存在。四大分解，沒有塵可得，于其中緣塵，各自歸於消散滅亡，畢竟沒有緣心可見。善男子，那些眾生，幻身滅亡的緣故，幻心也隨之滅亡；幻心滅亡的緣故，幻塵也隨之滅亡；幻塵滅亡的緣故，幻滅也隨之滅亡；幻滅滅亡的緣故，非幻就不滅亡。譬如磨鏡，污垢盡除，光明自然顯現。善男子，應當知道身心，都是幻化的污垢，污垢之相永遠滅除，十方世界清凈。善男子，譬如清凈的摩尼寶珠（Mani jewel，一種寶珠），映照五種顏色，隨著方向各自顯現。那些愚癡的人，認為那摩尼寶珠真的有五種顏色。善男子，圓覺凈性（Perfect Enlightenment nature），顯現在身心之中，隨著類別各自相應。那些愚癡的人，說清凈圓覺，真的有這樣的身心自相，也是這樣。因此不能遠離幻化。解釋說：寶珠中沒有五方的顏色，因為光芒映照的緣故；自性中沒有五趣（Five realms of existence）之身，隨著業力而顯現。迷惑寶珠的人，執著寶珠中有真實的顏色；迷惑自性的人，認為自性內有虛假的身。法和比喻都非常清楚，真假可以驗證。
《宗鏡錄》卷第七十九
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第八十
慧日永明寺主智覺禪師延壽集
要進入這個宗門，如何才能瞭解一切法如幻化？
回答：因為萬法沒有實體，名相本來是空。無中忽然產生，稱之為幻化。如《華嚴經·十忍品》所說：佛子，什麼是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的如化忍？佛子，這位菩薩摩訶
【English Translation】 English version: Ultimately, there is no substance; it is through aggregation that forms arise, truly like illusions. The four conditions (四大) falsely combine, giving rise to the six senses (六根) in delusion. The six senses and the four elements (四大), internal and external, combine to create illusory causal energy (緣氣), which accumulates within, seemingly possessing causal forms (緣相), falsely named 'mind' (心). Good man, this illusory mind cannot exist without the six sense objects (六塵). When the four elements disintegrate, no dust can be found. The causal dust within returns to dispersal and extinction. Ultimately, no causal mind can be seen. Good man, when the illusory bodies of those beings are extinguished, their illusory minds are also extinguished. When the illusory mind is extinguished, the illusory dust is also extinguished. When the illusory dust is extinguished, the illusory extinction is also extinguished. When illusory extinction is extinguished, the non-illusory does not extinguish. It is like polishing a mirror; when the dirt is gone, the brightness appears.
Good man, know that both body and mind are illusory dirt. When the aspect of dirt is forever extinguished, the ten directions (十方) are pure. Good man, it is like a pure Mani jewel (Mani jewel, a type of gem) reflecting five colors, each appearing according to its direction. Those foolish ones see the Mani jewel as truly having five colors. Good man, the Perfect Enlightenment nature (圓覺凈性) appears in body and mind, corresponding to each category. Those foolish ones say that the pure Perfect Enlightenment truly has such self-aspects of body and mind, and so it is. Therefore, they cannot distance themselves from illusion. Explanation: The jewel does not contain the colors of the five directions; it is due to the reflection of light. The nature does not contain the bodies of the five realms of existence (Five realms of existence); they appear according to karma. Those who are deluded about the jewel cling to the real colors within the jewel. Those who are ignorant of the nature recognize a false body within the nature. The Dharma and the metaphor are clear, and the truth and falsehood can be verified.
Zong Jing Lu (《宗鏡錄》) Scroll 79
Engraved in the year Wushen by the Grand Repository Directorate Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu Scroll 80
Compiled by Chan Master Yanshou of Huiri Yongming Temple, Zhijue
To enter this school, how can one understand all dharmas as illusions?
Answer: Because all dharmas have no substance, and names and forms are fundamentally empty. They arise suddenly from nothing, and this is called illusion. As the Ten Tolerances chapter of the Avatamsaka Sutra (《華嚴經》) says: 'Buddha-child, what is the Bodhisattva-Mahasattva's (Bodhisattva-Mahasattva, great Bodhisattva) tolerance of illusion? Buddha-child, this Bodhisattva'
薩。知一切世間。皆悉如化。所謂一切眾生意業化。覺想所起故。一切世間諸行化。分別所起故。一切苦樂顛倒化。妄取所起故。一切世間不實法化。言說所現故。一切煩惱分別化。想念所起故。復有清凈調伏化。無分別所現故。於三世不轉化。無生平等故。菩薩願力化。廣大修行故。如來大悲化。方便示現故。轉法輪方便化。智慧無畏辯才所說故。菩薩如是了知世間出世間化。現證知。廣大知。無邊知。如事知。自在知。真實知。非虛妄見所能傾動。隨世所行。亦不失壞。譬如化不從心起。不從心法起。不從業起。不受果報。非世間生。非世間滅。不可隨逐。不可攬觸。非久住。非須臾住。非行世間。非離世間。不專系一方。不普屬諸方。非有量。非無量。不厭不息。非不厭息。非凡非聖。非染非凈。非生非死。非智非愚。非見非不見。非依世間。非入法界。非黠慧。非遲鈍。非取非不取。非生死。非涅槃。非有非無。有菩薩如是善巧方便。行於世間。修菩薩道。了知世法。分身化往。不著世間。不取自身。於世于身。無所分別。不住世間。不離世間。不住於法。不離於法。以本願故。不棄捨一眾生界。不調伏少眾生界。不分別法。非不分別。知諸法性。無來無去。雖無所有。而滿足佛法。了法如化。非有非無。佛
【現代漢語翻譯】 現代漢語譯本 薩（菩薩名）。知曉一切世間都如幻化。所謂一切眾生的意念行為都是幻化，因為它們由覺知和想像所產生。一切世間的諸種行為都是幻化，因為它們由分別念所產生。一切苦樂都是顛倒的幻化，因為它們由虛妄的執取所產生。一切世間不真實的法都是幻化，因為它們由言語所顯現。一切煩惱都是分別的幻化，因為它們由想念所產生。還有清凈調伏的幻化，因為它們由無分別所顯現。對於過去、現在、未來三世，這種幻化不會轉變，因為它們無生且平等。菩薩的願力也是一種幻化，爲了廣大地修行。如來的大悲也是一種幻化，爲了方便地示現。轉法輪也是一種方便的幻化，由智慧、無畏和辯才所宣說。菩薩如此了知世間和出世間的幻化，現前證知，廣大地知，無邊地知，如實地知，自在地知，真實地知，不會被虛妄的見解所動搖。隨順世間的行為，也不會失去或破壞。譬如幻化不從心生起，不從心法生起，不從行業生起，不受果報，不是世間所生，不是世間所滅，不可隨逐，不可觸控，不會長久住留，不會短暫住留，不在世間執行，不脫離世間，不專門繫於一方，不普遍屬於各方，不是有量的，不是無量的，不厭倦也不停止，不是不厭倦也不停止，不是凡夫也不是聖人，不是染污也不是清凈，不是生也不是死，不是智慧也不是愚癡，不是見也不是不見，不依賴世間，不進入法界，不是聰慧也不是遲鈍，不是取也不是不取，不是生死也不是涅槃，不是有也不是無。有菩薩如此善巧方便，行於世間，修菩薩道，了知世間諸法，分身化往，不執著世間，不執取自身，對於世間和自身，沒有分別。不住留在世間，不脫離世間。不住留在法，不脫離法。因為本來的誓願，不放棄一個眾生界，不調伏少數眾生界，不分別法，也不是不分別。知曉諸法的本性，無來無去。雖然一無所有，卻滿足佛法。了知諸法如幻化，非有非無。佛
【English Translation】 English version Sa (Bodhisattva's name). Knows that all the world is like an illusion. That is, all sentient beings' intentional actions are illusions, because they arise from awareness and imagination. All worldly activities are illusions, because they arise from discrimination. All suffering and happiness are inverted illusions, because they arise from false grasping. All unreal dharmas of the world are illusions, because they are manifested by speech. All afflictions are illusions of discrimination, because they arise from thoughts. There are also illusions of purity and taming, because they are manifested by non-discrimination. For the three times of past, present, and future, this illusion does not transform, because they are unborn and equal. The Bodhisattva's vows are also an illusion, for the sake of vast practice. The Tathagata's great compassion is also an illusion, for the sake of convenient manifestation. Turning the Dharma wheel is also a convenient illusion, spoken by wisdom, fearlessness, and eloquence. Bodhisattvas thus understand the illusions of the world and beyond the world, directly knowing, vastly knowing, boundlessly knowing, truly knowing, freely knowing, truly knowing, and will not be shaken by false views. Following the ways of the world, they will not lose or destroy. For example, illusion does not arise from the mind, does not arise from the dharmas of the mind, does not arise from karma, does not receive karmic retribution, is not born from the world, is not extinguished from the world, cannot be followed, cannot be touched, will not stay long, will not stay briefly, does not operate in the world, does not depart from the world, is not specifically tied to one direction, is not universally attributed to all directions, is not finite, is not infinite, is not weary and does not cease, is not not weary and does not cease, is not ordinary nor is it holy, is not defiled nor is it pure, is not birth nor is it death, is not wisdom nor is it foolishness, is not seeing nor is it not seeing, does not rely on the world, does not enter the Dharma realm, is not clever nor is it dull, is not grasping nor is it not grasping, is not samsara nor is it nirvana, is not existence nor is it non-existence. There are Bodhisattvas who are so skillful and expedient, acting in the world, cultivating the Bodhisattva path, understanding the dharmas of the world, dividing their bodies and transforming, not attached to the world, not attached to themselves, having no discrimination towards the world and themselves. Not dwelling in the world, not departing from the world. Not dwelling in the Dharma, not departing from the Dharma. Because of their original vows, they do not abandon a single realm of sentient beings, do not tame a small number of sentient beings, do not discriminate dharmas, nor do they not discriminate. Knowing the nature of all dharmas, without coming or going. Although they have nothing, they fulfill the Buddha Dharma. Understanding dharmas as illusions, neither existent nor non-existent. Buddha.
子。菩薩摩訶薩。如是安住如化忍時。悉能滿足一切諸佛菩提之道。利益眾生。是名菩薩摩訶薩第九如化忍。故知善不善法。從心化生。以無作之因。受忽有之果。故六祖云。思惡法。即化為地獄。思善法。化為天堂。毒害化為畜生。慈悲化為菩薩。乃至皆是自性變化。
大智度論問云。若一切法皆空如化。何以故有種種說法別異。
答曰。如佛所化。及餘人所化。雖不實。而有種種形像別異。夢中所見種種亦如是。人見夢中好惡事。有生喜者。有生怖者。如鏡中像。雖無實事。而隨本形。像有好醜。諸法亦如是。雖空而各各有因緣。如佛此中說。於是化法中。有聲聞變化。有辟支佛變化。有菩薩變化。有佛變化。有煩惱變化。有業變化。又云。如化者。化主無定物。但以心生。便有所作。皆無有實。人身亦如是。本無所因。但從先世心。生今世身。皆無有實。以是故諸法如化。
問。不應言變化事空。何以故。變化心亦從修定得。從此心作種種變化。若人若法。是化有因有果。云何空。
答。如佛說。觀無生從有生得脫。依無為從有為得脫。雖觀無生法無。而可作因緣。無為亦爾。變化雖空。亦能生心因緣。複次空不以不見為空。以其無實用故言空。以是故言諸法如化。故知一切法。皆從
【現代漢語翻譯】 現代漢語譯本： 『子，菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）如此安住于如化忍（upamā-kṣānti，如幻的忍耐）時，能夠圓滿一切諸佛的菩提之道（bodhi-mārga，覺悟之道），利益眾生。這被稱為菩薩摩訶薩的第九種如化忍。因此可知，善與不善之法，皆從心念化生。以無作之因，承受忽然產生的果報。所以六祖慧能說：『思惡法，即化為地獄；思善法，化為天堂；毒害化為畜生；慈悲化為菩薩。』乃至一切都是自性的變化。』
《大智度論》（Mahāprajñāpāramitopadeśa）中有人問：『如果一切法皆空如幻，為何會有種種說法的差別呢？』
答：『如同佛所化現，以及其他人所化現的事物，雖然不真實，卻有種種不同的形像。夢中所見種種事物也是如此。人們在夢中見到好事或壞事，有的心生歡喜，有的心生恐懼。如同鏡中的影像，雖然沒有真實的事體，卻隨著原本的形貌，影像有美有丑。諸法也是如此，雖然是空性的，卻各自有其因緣。』如同佛在此處所說，在這化現的法中，有聲聞（śrāvaka，聽聞佛法者）的變化，有辟支佛（pratyekabuddha，緣覺）的變化，有菩薩的變化，有佛的變化，有煩惱的變化，有業的變化。又說：『如化現的事物，化現的主體沒有固定的實體，只是由心念產生，便有所作為，一切都沒有真實性。人的身體也是如此，本來沒有所因，只是從前世的心念，產生今世的身體，一切都沒有真實性。因此，諸法如幻。』
問：『不應該說變化的事物是空性的。為什麼呢？因為變化的心也是從修習禪定而得來的。從此心產生種種變化，無論是人還是法，這化現是有因有果的，怎麼能說是空性的呢？』
答：『如同佛所說，觀無生是從有生而得到解脫，依無為是從有為而得到解脫。雖然觀無生之法是虛無的，卻可以作為因緣。無為也是如此。變化雖然是空性的，也能產生心念的因緣。』其次，空不是因為看不見才說是空，而是因為沒有實際的功用才說是空。因此才說諸法如幻。所以可知一切法，皆從...
【English Translation】 English version: 'Son, when a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great bodhisattva) dwells in such an Upama-Kshanti (upamā-kṣānti, illusion-like patience), he can fulfill all the Buddhas' path to Bodhi (bodhi-mārga, the path to enlightenment) and benefit all sentient beings. This is called the ninth Upama-Kshanti of a Bodhisattva-Mahasattva. Therefore, it is known that good and non-good dharmas are all transformed from the mind. With the cause of non-action, one receives the sudden result. Therefore, the Sixth Patriarch Huineng said: 'Thinking of evil dharmas transforms into hell; thinking of good dharmas transforms into heaven; poison and harm transform into animals; compassion transforms into bodhisattvas.' Even everything is a transformation of one's own nature.'
In the Mahaprajnaparamitopadesa (Mahāprajñāpāramitopadeśa), someone asked: 'If all dharmas are empty and like illusions, why are there various different teachings?'
The answer is: 'Like the transformations of the Buddha and the transformations of other people, although they are not real, they have various different forms. The various things seen in dreams are also like this. People see good or bad things in dreams, some feel joy, and some feel fear. Like the images in a mirror, although there is no real substance, the images are beautiful or ugly according to the original form. All dharmas are also like this, although they are empty, they each have their own causes and conditions.' As the Buddha said here, in these transformed dharmas, there are transformations of Sravakas (śrāvaka, hearers of the Buddha's teachings), transformations of Pratyekabuddhas (pratyekabuddha, solitary Buddhas), transformations of Bodhisattvas, transformations of Buddhas, transformations of afflictions, and transformations of karma. It is also said: 'Like transformed things, the transformer has no fixed substance, but arises from the mind, and then there is action, all without reality. The human body is also like this, originally without cause, but arises from the mind of the previous life, producing the body of this life, all without reality. Therefore, all dharmas are like illusions.'
Question: 'It should not be said that transformed things are empty. Why? Because the transforming mind also comes from the practice of meditation. From this mind arise various transformations, whether it is a person or a dharma, this transformation has cause and effect, how can it be said to be empty?'
Answer: 'As the Buddha said, observing non-birth is to attain liberation from birth, relying on non-action is to attain liberation from action. Although observing the dharma of non-birth is empty, it can be used as a cause and condition. Non-action is also like this. Although transformation is empty, it can also produce the cause and condition of the mind.' Secondly, emptiness is not said to be empty because it cannot be seen, but because it has no practical use. Therefore, it is said that all dharmas are like illusions. Therefore, it is known that all dharmas come from...
心生。悉如幻化。雖幻化不實。亦可作善惡之因緣。受升沉之報應。不可生於斷見。但了體虛。莫生取捨。
問。凡有相法。皆從變化。心無形相。云何化現。
答。心本是化。理不思議。從心現心。如化起化。佛地論云。心化唯二。一自身相應。謂自心上化現種種心。及心法影像差別。二他身相應。謂令他心。亦現種種心。及心法影像差別。此並相分。似見分現。有義。定力能令自心解非分法。名化自心。加被有情。令愚昧者。解深細法。令失念者。得正憶念。名化他心。然心無化。無形質故。如論說言。心無形故。不可變化。又說化身無心心法。此就二乘。及諸異生定力而說。彼定力劣。不能化現無形質法。諸佛菩薩不思議定。皆能化現。若不爾者。云何如來現貪瞋等。云何聲聞及傍生等。知如來心。云何經說化無量類。皆令有心。云何此論說諸化意業。云何經說有依他心。但諸化色。同實色用。化根及心。但有相現。不同實用。又就下類。故作是說。若爾。云何不化非情。令心相現。非情已是心等相分。云何復令有心相現。若心相現。則名有情。非非情攝。是故化心。但說二種。一自身。二他身化等。
問。此一心門。理無異轍。約機對法。教有多門。於一法中。名字差別。或名佛性。或稱
【現代漢語翻譯】 心念生起，一切都如幻化一般。雖然幻化並非真實，卻可以作為行善作惡的因緣，承受提升或沉淪的報應。不可陷入斷滅的見解，只需明瞭其本體是虛幻的，不要產生取捨之心。
問：一切有形相的事物，都由變化而來。心沒有形相，如何顯現變化呢？
答：心本身就是一種變化，其理不可思議。由心顯現心，就像幻化生出幻化。《佛地論》中說，心的幻化只有兩種：一是自身相應，即在自己的心上幻現種種心，以及心法影像的差別；二是與他人相應，即令他人的心中也顯現種種心，以及心法影像的差別。這些都是相分，類似於見分所顯現。有一種觀點認為，禪定之力能夠使自己的心理解非分之法，這叫做幻化自心。加持眾生，使愚昧的人理解深奧細微的佛法，使失去正念的人，獲得正確的憶念，這叫做幻化他心。然而心本身並沒有幻化，因為它沒有形質。正如論中所說，心沒有形狀，所以不可變化。又說化身沒有心和心法，這是就二乘（聲聞乘和緣覺乘）以及各種凡夫的禪定之力而言的。他們的禪定之力弱小，不能幻現沒有形質的法。諸佛菩薩不可思議的禪定，都能幻現。如果不是這樣，如來怎麼會示現貪嗔等煩惱？聲聞和傍生等眾生，怎麼會知道如來的心？為什麼經典中說能幻化無量種類，都使他們具有心？為什麼此論中說諸多的幻化意業？為什麼經典中說有依他心？只是幻化的色法，與真實的色法具有相同的作用。幻化的根（眼耳鼻舌身）和心，只有相的顯現，而沒有實際的作用。這又是就下等根器的人而言的。如果這樣，為什麼不幻化非情之物，使心相顯現呢？非情之物已經是心等等的相分，為什麼還要使心相顯現呢？如果心相顯現，那就成了有情，不屬於非情之列了。所以幻化心，只說兩種：一是自身，二是他人幻化等等。
問：這一心法門，道理沒有差異。根據眾生的根機和所對治的法，教法有很多門徑。在同一法中，名字有所差別，或者叫做佛性，或者稱作……
【English Translation】 The arising of mind is all like illusion. Although illusion is not real, it can be the cause of good and evil, and receive the retribution of rising or falling. Do not fall into the view of annihilation, just understand that its essence is illusory, and do not give rise to attachment or rejection.
Question: All phenomena with form arise from transformation. The mind has no form, how can it manifest transformations?
Answer: The mind itself is a transformation, its principle is inconceivable. From mind manifesting mind, like illusion arising from illusion. The Yogācārabhūmi-śāstra says, 'The transformation of mind is only of two kinds: first, corresponding to oneself, which means on one's own mind, various minds and differences in the images of mental dharmas are manifested; second, corresponding to others, which means causing various minds and differences in the images of mental dharmas to appear in the minds of others as well.' These are all nimitta-bhāga (image-aspects), similar to what the darśana-bhāga (seeing-aspect) manifests. Some argue that the power of samādhi (concentration) can enable one's own mind to understand non-divisible dharmas, which is called transforming one's own mind. Blessing sentient beings, enabling the ignorant to understand profound and subtle dharma, and enabling those who have lost mindfulness to obtain correct mindfulness, is called transforming the minds of others. However, the mind itself does not transform, because it has no form or substance. As the treatise says, 'The mind has no form, therefore it cannot be transformed.' It also says that the nirmāṇakāya (transformation body) has no mind or mental dharmas, this is said in relation to the arhats (two vehicles) and various ordinary beings whose power of samādhi is weak and cannot transform and manifest formless dharmas. The inconceivable samādhi of all Buddhas and bodhisattvas can manifest all transformations. If this were not the case, how could the Tathāgata (Thus-Come One) manifest afflictions such as greed and anger? How would śrāvakas (voice-hearers) and animals know the mind of the Tathāgata? Why does the sūtra say that it can transform countless kinds, all of which are made to have mind? Why does this treatise speak of the many transformed mental karmas? Why does the sūtra say that there is a dependent mind? Only transformed rūpa (form) has the same function as real rūpa. Transformed indriya (sense faculties) and mind only have the appearance of form, but no actual function. This is also said in relation to beings of lower capacity. If so, why not transform inanimate objects to make the appearance of mind manifest? Inanimate objects are already the nimitta-bhāga of mind, etc., why should the appearance of mind be made to manifest again? If the appearance of mind manifests, then it becomes sentient, and does not belong to the category of inanimate objects. Therefore, the transformation of mind is only said to be of two kinds: one's own and the transformation of others, etc.
Question: This one mind dharma gate has no different principles. According to the capacity of beings and the dharma to be treated, there are many paths of teaching. Within the same dharma, the names are different, sometimes called Buddha-dhātu (Buddha-nature), sometimes called...
如來藏。云何成藏義。云何名佛性。
答。如來藏者。是真識心。是真心中。具有一切恒沙佛法。如妄心中。具有恒沙染法。是心與法。同一體性。故名如來藏。即一切眾生有如來藏。能為佛因。名有佛性。如睡心中有覺悟性。如黃石中有金性。白石中有銀性。如是一切世間法中。皆有涅槃性。此性即是眾生自實。故名為我。我即佛性。隱則名為如來藏。顯則名為法身。
問。若眾生自實。名為佛性。覺此性故。名為佛者。但了一性。即契本原。云何教中。或說二三四五種等佛性不同。
答。大涅槃經云。正因佛性。眾生心是也。又云佛性者。不名一法。不名十法。不名百法。不名千法。不名萬法。未得菩提時。一切善惡無記。皆名佛性。故知未得菩提時。一切諸法。尚非名數。豈況悟了。更說二三。然雖開合。一性無差。約本末因果。而分多種。佛性論云。佛性有三種。所謂三因。三種佛性。三因者。一應得因。二加行因。三圓滿因。此三因。前一因則以無為如理為體。后二因則以有為願行為體。三種佛性者。應得因中。具有三性。一住自性性。二引出性。三至得果性。此三性覆成三藏。一所攝藏。二隱覆藏。三能攝藏。一所攝為藏者。佛說約住自性如如。一切眾生是如來藏。言如者。有二義。
【現代漢語翻譯】 現代漢語譯本 如來藏（Tathagatagarbha）。什麼是『藏』的含義？為什麼稱之為佛性（Buddha-nature）？
答：如來藏，就是真識心。在這真識心中，具有一切如恒河沙數般眾多的佛法。就像在虛妄心中，具有恒河沙數般眾多的染污之法一樣。這心與法，具有同一體性，所以名為如來藏。也就是說，一切眾生都有如來藏，能夠作為成佛的因，所以名為具有佛性。如同睡眠的心中具有覺悟的本性，如同黃色的石頭中具有黃金的性質，白色的石頭中具有白銀的性質。像這樣，一切世間法中，都具有涅槃（Nirvana）的本性。這本性就是眾生自身真實的本性，所以名為『我』。『我』就是佛性，隱藏時名為如來藏，顯現時名為法身（Dharmakaya）。
問：如果眾生自身真實的本性，名為佛性，覺悟此本性，就名為佛，那麼僅僅瞭解這一個本性，就應該能夠契合本源。為什麼經典中，有時說二種、三種、四種、五種等不同的佛性？
答：《大涅槃經》（Mahaparinirvana Sutra）中說，正因佛性，就是眾生的心。又說，佛性，不能稱為一種法，不能稱為十種法，不能稱為百種法，不能稱為千種法，不能稱為萬種法。在未得到菩提（Bodhi）時，一切善、惡、無記，都名為佛性。所以知道在未得到菩提時，一切諸法，尚且不能用名數來稱量，何況是悟了之後，更說二種三種呢？然而雖然有開合的不同，但一性沒有差別。只是根據本末、因果，而分為多種。《佛性論》中說，佛性有三種，就是所謂的三因。三種佛性，三因是：一、應得因，二、加行因，三、圓滿因。這三因中，第一個應得因以無為如理為體，后兩個加行因和圓滿因則以有為願行為體。三種佛性中，應得因中，具有三性：一、住自性性，二、引出性，三、至得果性。這三性又構成三藏：一、所攝藏，二、隱覆藏，三、能攝藏。一、所攝為藏，佛說根據住自性如如，一切眾生都是如來藏。說『如』，有兩種含義。
【English Translation】 English version Tathagatagarbha (如來藏). What is the meaning of 'garbha' (藏)? Why is it called Buddha-nature (佛性)?
Answer: Tathagatagarbha is the true consciousness mind. In this true consciousness mind, there are all Buddha-dharmas as numerous as the sands of the Ganges. Just like in the deluded mind, there are defiled dharmas as numerous as the sands of the Ganges. This mind and dharma have the same essence, so it is called Tathagatagarbha. That is to say, all sentient beings have the Tathagatagarbha, which can be the cause of becoming a Buddha, so it is called having Buddha-nature. It is like the nature of awakening in the sleeping mind, like the nature of gold in yellow stone, and the nature of silver in white stone. In this way, all worldly dharmas have the nature of Nirvana (涅槃). This nature is the true self-nature of sentient beings, so it is called 'I'. 'I' is Buddha-nature, hidden it is called Tathagatagarbha, and manifested it is called Dharmakaya (法身).
Question: If the true self-nature of sentient beings is called Buddha-nature, and awakening to this nature is called Buddha, then simply understanding this one nature should be able to accord with the original source. Why do the scriptures sometimes say that there are two, three, four, five, etc., different kinds of Buddha-nature?
Answer: The Mahaparinirvana Sutra (大涅槃經) says that the direct cause of Buddha-nature is the mind of sentient beings. It also says that Buddha-nature cannot be called one dharma, nor ten dharmas, nor a hundred dharmas, nor a thousand dharmas, nor ten thousand dharmas. Before attaining Bodhi (菩提), all good, evil, and neutral are called Buddha-nature. Therefore, it is known that before attaining Bodhi, all dharmas cannot even be measured by numbers, let alone after enlightenment, to further speak of two or three kinds? However, although there are differences in opening and closing, the one nature is without difference. It is only divided into many kinds according to the root and branch, cause and effect. The Treatise on Buddha-nature (佛性論) says that there are three kinds of Buddha-nature, which are the so-called three causes. The three kinds of Buddha-nature, the three causes are: first, the cause of attainment; second, the cause of practice; and third, the cause of perfection. Among these three causes, the first cause of attainment takes the unconditioned as its essence, while the latter two causes of practice and perfection take the conditioned aspiration as their essence. Among the three kinds of Buddha-nature, the cause of attainment has three natures: first, the nature of abiding self-nature; second, the nature of leading out; and third, the nature of reaching the fruit. These three natures constitute three garbhas: first, the garbha of what is contained; second, the garbha of concealment; and third, the garbha of what can contain. First, what is contained as garbha, the Buddha said that according to the abiding self-nature as it is, all sentient beings are the Tathagatagarbha. Saying 'as it is' has two meanings.
一如如智。二如如境。並不倒故名如如。言來者。約從自性來。來至至得。是名如來。故如來性。雖因名應得。果名至得。其體不二。但由清濁有異。在因時為違二空。故起無明。而為煩惱所雜。故名染濁。雖未即顯。必當可現。故名應得。若至果時。與二空合。無復惑累。煩惱不染。說名清凈。果已顯現。故名至得。所言藏者。一切眾生。悉在如來智內。故名為藏。以如如智。稱如如境故。一切眾生。決定無有出如如境者。併爲如來之所攝持。故名所藏。眾生。為如來藏。二隱覆為藏者。如來自隱不現。故名為藏。言如來者。有二義。一者現如不顛倒義。由妄想故。名為顛倒。不妄想故。名之為如。二者現常住義。此如性。從住自性性。來至至得。如體不變異故。是常住義。如來性住道前時。為煩惱隱覆。眾生不見。故名為藏。三能攝為藏者。謂果地一切過恒沙數功德。住如來應得性時。攝之已盡。若至果時。方言得性者。此性便是無常。何以故。非如今得。故知本有。是故言常。雖說三因佛性。但是一性。何以故。正因是本有。以眾生不覺。故為客塵所蔽。如金在礦。金體不現。要假其功。方成金用。此正因佛性。亦復如是。在纏不現。處煩惱礦中。須先假了因智慧。知有開發。次藉緣因。方便助顯。方成大用。
【現代漢語翻譯】 現代漢語譯本： 一、如如智（Tathata-jnana）：指如如的智慧。 二、如如境（Tathata-visaya）：指如如的境界。因為不顛倒，所以稱為如如。所說的『來』，是從自性而來，到達究竟之處，這稱為如來（Tathagata）。所以如來之性，雖然在因地時因名而應得，在果地時因至而得，但其本體是不二的。只是因為清凈與染濁的差異，在因地時違背二空（人空、法空），所以生起無明，被煩惱所雜染，因此稱為染濁。雖然尚未立即顯現，但必定可以顯現，所以稱為應得。如果到了果地時，與二空相合，不再有迷惑和累贅，煩惱不再染污，這稱為清凈。果已經顯現，所以稱為至得。所說的『藏』，是指一切眾生，都存在於如來的智慧之內，所以稱為藏。因為如如智與如如境相稱，所以一切眾生，絕對沒有超出如如境的，都被如來所攝持，所以稱為所藏。眾生，是如來藏。 二、隱覆為藏：如來自隱而不現，所以稱為藏。所說的『如來』，有二種含義：一是顯現如實而不顛倒的含義。因為妄想的緣故，稱為顛倒；不妄想的緣故，稱為如實。二是顯現常住的含義。此如性，從住自性性，來到達究竟之處，如其本體不變異，所以是常住的含義。如來性在住于道前時，被煩惱所隱覆，眾生無法看見，所以稱為藏。 三、能攝為藏：指果地一切超過恒河沙數的功德，在如來應得性時，已經全部攝取。如果到了果地時，才說得到此性，那麼此性便是無常的。為什麼呢？不是現在才得到。所以知道本來就存在，因此說是常。雖然說有三種因的佛性，但其實只是一種性。為什麼呢？正因是本有的，因為眾生不覺悟，所以被客塵所遮蔽，如同金在礦中，金的本體不顯現，需要藉助功夫，才能成就金的功用。此正因佛性，也是如此。在纏縛時不顯現，處於煩惱的礦中，需要先借助了因的智慧，知道有待開發，其次藉助緣因的方便助顯，才能成就大用。
【English Translation】 English version: 1. Tathata-jnana (Wisdom of Suchness): Refers to the wisdom of Suchness. 2. Tathata-visaya (Realm of Suchness): Refers to the realm of Suchness. Because it is not inverted, it is called Suchness. The term 'coming' refers to coming from one's own nature, reaching the ultimate point, which is called Tathagata (Thus Come One). Therefore, the nature of Tathagata, although in the causal stage it should be attained by name, and in the fruition stage it is attained by arrival, its essence is non-dual. It is only due to the difference between purity and impurity that, in the causal stage, it goes against the two emptinesses (emptiness of self, emptiness of dharma), thus giving rise to ignorance and being mixed with afflictions, hence it is called defiled. Although it has not yet manifested immediately, it will surely manifest, hence it is called should be attained. If it reaches the fruition stage, it unites with the two emptinesses, no longer having confusion and encumbrances, and afflictions no longer defile, this is called purity. The fruit has already manifested, hence it is called attained by arrival. The term 'store' refers to all sentient beings existing within the wisdom of the Tathagata, hence it is called store. Because the wisdom of Suchness corresponds to the realm of Suchness, all sentient beings definitely do not go beyond the realm of Suchness, and are all embraced by the Tathagata, hence it is called the stored. Sentient beings are the Tathagatagarbha (Tathagata-womb). 2. Concealment as store: The Tathagata conceals himself and does not appear, hence it is called store. The term 'Tathagata' has two meanings: one is the meaning of manifesting as it is without inversion. Because of delusion, it is called inversion; because of non-delusion, it is called Suchness. The second is the meaning of manifesting permanence. This Suchness nature, from dwelling in its own nature, comes to the ultimate point, as its essence does not change, hence it is the meaning of permanence. When the Tathagata-nature dwells before the path, it is concealed by afflictions, and sentient beings cannot see it, hence it is called store. 3. Ability to gather as store: Refers to all the merits exceeding the sands of the Ganges in the fruition stage, which have already been completely gathered when the Tathagata-nature should be attained. If it is said that this nature is only attained in the fruition stage, then this nature would be impermanent. Why? Because it is not attained now. Therefore, it is known that it originally exists, hence it is said to be permanent. Although it is said that there are three causes of Buddha-nature, in reality it is only one nature. Why? The direct cause is inherent, but because sentient beings are not aware of it, it is obscured by adventitious dust, like gold in ore, the essence of gold does not appear, and it needs effort to achieve the function of gold. This direct cause of Buddha-nature is also like this. When it is bound, it does not appear, and when it is in the mine of afflictions, it first needs the wisdom of the enabling cause to know that it needs to be developed, and then it needs the expedient assistance of the conditional cause to manifest its great function.
緣用雖分。體恒一味。不動眾生性。而成佛性矣。以住自性之理。在凡而即真。以引出性之事。成果而不虛。以應得之文。處染而何失。以至得之道。證聖而無疑。又因自性有。故能引出。應得至果。克證非虛。如大涅槃經云。一闡提等。定當得成。阿耨多羅三藐三菩提故。善男子。譬如有人。家有乳酪。有人問言。汝有酥耶。答言。我有。酪實非酥。以巧方便。定當得故。故言有酥。眾生亦爾。悉皆有心。凡有心者。定當得成阿耨多羅三藐三菩提。以是義故。我常宣說。一切眾生。悉有佛性。又經論通明四種佛性。初因性。即染凈緣起。二因因性。即內熏發心。三果性。即始覺已圓。四果果性。即本覺已顯。又初隨緣隱顯。二徴起凈用。三染盡凈圓。四還原顯實。又初自性住性。即正因。二是引出佛性。即了因。三四皆是至得果性。即緣因。又初二因中理智。后二果中理智。因果雖異。智不殊理。契同無二。唯一心轉。絕相離言。無不包融。故名佛性。又涅槃疏云。涅槃正性有五。一正性。非因非因因。非果非果果。二因性。十二因緣。三因因性。十二因緣所生智慧。四果性。三藐三菩提。五果果性。大般涅槃。雖復分別。只是一法。又古釋有三種性。一理性。謂真如。二行性。謂無漏種子。三隱密性。即塵勞之疇
【現代漢語翻譯】 現代漢語譯本： 緣起的作用雖然有種種區分，但本體恒常只有一個味道。不動的眾生之性，成就了佛性。以安住于自性的道理，在凡夫位即是真如。以引導顯發自性的作用，證得果位而不虛妄。以應得的果報，處於染污之中也沒有什麼損失。以至於證得的道路，證悟成聖而沒有疑惑。又因為自性本有，所以能夠引導顯發，應得直至果位，最終證得而非虛妄。如同《大涅槃經》所說：『一闡提（斷善根的人）等，必定能夠成就阿耨多羅三藐三菩提（無上正等正覺）。』善男子，譬如有人，家中存有乳酪，有人問他說：『你有酥油嗎？』回答說：『我有。』雖然乳酪實際上不是酥油，但通過巧妙的方便，必定能夠得到酥油，所以說有酥油。眾生也是這樣，都具有心。凡是有心的人，必定能夠成就阿耨多羅三藐三菩提。因為這個緣故，我常常宣說，一切眾生，都具有佛性。又經論普遍闡明四種佛性：第一是因性，即染凈緣起。第二是因因性，即內在熏習引發菩提心。第三是果性，即開始覺悟已經圓滿。第四是果果性，即本覺已經顯現。又，第一種佛性隨緣隱沒或顯現，第二種佛性啓發清凈的作用，第三種佛性染污消盡清凈圓滿，第四種佛性迴歸本源顯現真實。又，第一種是自性住性，即正因。第二種是引出佛性，即了因。第三種和第四種都是至得果性，即緣因。又，前兩種因性中包含理和智，后兩種果性中也包含理和智。因和果雖然不同，但智慧與真理沒有差別，契合相同沒有二致，唯一心在運轉，超越一切相狀，遠離一切言語，無所不包容，所以名為佛性。又，《涅槃疏》說，涅槃正性有五種：第一是正性，非因非因因，非果非果果。第二是因性，即十二因緣。第三是因因性，即十二因緣所生的智慧。第四是果性，即三藐三菩提（正等正覺）。第五是果果性，即大般涅槃。雖然有所分別，實際上只是一種法。又，古德解釋有三種性：一是理性，指真如。二是行性，指無漏種子。三是隱密性，即塵勞的範疇。
【English Translation】 English version: Although the functions of conditioned arising are diverse, the essence is eternally of one flavor. The unmoving nature of sentient beings becomes the Buddha-nature. By abiding in the principle of self-nature, one is already true even in the state of an ordinary being. By guiding and manifesting the function of self-nature, one attains the fruit without falsehood. With the deserved reward, there is no loss even when dwelling in defilement. As for the path to be attained, there is no doubt in realizing sainthood. Moreover, because self-nature inherently exists, it can guide and manifest, deserve until fruition, and ultimately realize without being false. As the Mahāparinirvāṇa Sūtra says: 'Even icchantikas (those who have severed their roots of goodness) will definitely attain anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).' Good man, for example, if someone has milk and cheese at home, and someone asks, 'Do you have ghee?' He replies, 'I have.' Although cheese is not actually ghee, through skillful means, ghee can definitely be obtained, so it is said to have ghee. Sentient beings are also like this; they all have mind. Whoever has mind will definitely attain anuttarā-samyak-saṃbodhi. For this reason, I always proclaim that all sentient beings have Buddha-nature. Furthermore, the sutras and treatises universally clarify four types of Buddha-nature: First is the causal nature, which is the arising of conditioned phenomena, both defiled and pure. Second is the cause-cause nature, which is the internal cultivation and arising of the aspiration for enlightenment. Third is the resultant nature, which is the initial awakening that is already complete. Fourth is the result-result nature, which is the fundamental awakening that has already manifested. Moreover, the first type of Buddha-nature is hidden or revealed according to conditions; the second type of Buddha-nature inspires pure functions; the third type of Buddha-nature is where defilement is exhausted and purity is complete; the fourth type of Buddha-nature returns to the origin and reveals reality. Furthermore, the first is the self-nature abiding nature, which is the direct cause. The second is the guiding out of Buddha-nature, which is the enabling cause. The third and fourth are both the nature of attaining the fruit, which is the supporting cause. Moreover, the first two causal natures contain both principle and wisdom, and the latter two resultant natures also contain both principle and wisdom. Although cause and effect are different, wisdom is not different from principle; they are in harmony and identical, without duality. It is the transformation of the one mind, transcending all forms, beyond all words, all-encompassing, hence it is called Buddha-nature. Furthermore, the Nirvāṇa Commentary says that the true nature of nirvāṇa has five aspects: First is the true nature, which is neither cause nor cause-cause, neither result nor result-result. Second is the causal nature, which is the twelve links of dependent origination. Third is the cause-cause nature, which is the wisdom arising from the twelve links of dependent origination. Fourth is the resultant nature, which is samyak-saṃbodhi (perfect enlightenment). Fifth is the result-result nature, which is the Mahāparinirvāṇa (Great Extinction). Although there are distinctions, it is actually just one dharma. Furthermore, ancient interpretations have three natures: First is the rational nature, referring to tathatā (suchness). Second is the active nature, referring to the seeds of non-outflow. Third is the hidden nature, which is the realm of defilements.
。三性隱顯雖分。一體凡聖共有。又約常住隨緣。而分二種佛性。一常住義。經云。其藥本味。停留山中。如常不輕菩薩。敬四眾等。以此佛性。混煩惱而不污。顯菩提。而不凈。以常住不變故。所以菩薩。不敢輕一小眾生。以佛性不壞故。二隨緣義。經云。隨其流處。成種種味。如常慘菩薩。愍四眾等。以真心不守自性。舉體隨緣。而作人法。經云。法身流轉五道。號曰眾生。以眾生隨緣失性。不覺不知。所以菩薩。常生悲慘。又眾生佛性。皆有二義。一是所依佛性。如上二義。一是常住。二是隨緣。二能依雜染。一緣成似有義。二無性即空義。由染法有即空義故。所依佛性。常凈不變也。由染法有似有義故。所依佛性。隨緣成染也。故知以眾生無性即空故。在凡不凡。以法身隨緣故。處聖非聖。又以眾生緣成似有故。聖不是凡。以法身常住不變故。凡不是聖。則真俗一際。染凈恒分。凡聖兩途。生佛無異。如是镕融。方明一心佛性。
古德問。一切眾生。佛性常住。為現為當。
答。三世皆常。
問。若現常者。眾生即佛耶。
答。如胎中子。豈不同父姓。若問父姓寧責耆少。又佛性非當現者。只見此理。不可推當。修道乃得。不可言現。只見此理。則約理無差。修道乃得。則隨事不濫
【現代漢語翻譯】 現代漢語譯本：三性（三種性質）的隱沒和顯現雖然有區別，但一體的凡夫和聖人是共同具有的。又根據常住和隨緣，分為兩種佛性。一是常住的意義。《涅槃經》中說：『其藥本來的味道，停留在山中。』如同常不輕菩薩，尊敬四眾弟子等。用這種佛性，混于煩惱而不被污染，顯現菩提而不被染凈。因為常住不變的緣故，所以菩薩不敢輕視一個小的眾生，因為佛性不會壞滅的緣故。二是隨緣的意義。《涅槃經》中說：『隨著水流到的地方，變成種種味道。』如同常慘菩薩，憐憫四眾弟子等。因為真心不守住自己的本性，整個本體隨著因緣，而造作人法。《涅槃經》中說：『法身流轉於五道，名為眾生。』因為眾生隨著因緣而失去本性，不覺悟不知道，所以菩薩常常生起悲憫之心。又眾生的佛性，都有兩種意義。一是所依佛性，如上面兩種意義，一是常住，二是隨緣。二是能依雜染，一是因緣成就好像存在的意義，二是無自性即是空性的意義。由於染法有即是空性的意義，所以所依佛性，常凈不變。由於染法有好像存在的意義，所以所依佛性，隨著因緣而變成染污。所以知道以眾生無自性即是空性的緣故，在凡夫不異於佛。以法身隨著因緣的緣故，處於聖位不異於凡夫。又以眾生因緣成就好像存在的緣故，聖不是凡。以法身常住不變的緣故，凡不是聖。那麼真諦和俗諦是一樣的，染污和清凈是恒常區分的，凡夫和聖人是兩條道路，眾生和佛沒有差別。這樣融合，才明白一心佛性。 古德問：一切眾生，佛性常住，是現在還是未來？ 答：三世都是常住的。 問：如果現在是常住的，眾生就是佛了嗎？ 答：如同胎中的孩子，難道不是和父親一個姓嗎？如果問父親的姓氏，難道要責怪他年老還是年少嗎？又佛性不是未來才顯現的，只是見到這個道理，不可以推到未來。修行才能得到，不可以說是現在。只是見到這個道理，那麼就道理上沒有差別。修行才能得到，那麼就事相上不會混淆。
【English Translation】 English version: Although the concealment and manifestation of the three natures (three kinds of characteristics) are different, the common mortal and the sage share the one essence. Furthermore, based on permanence and conditioned arising, two types of Buddha-nature are distinguished. First, the meaning of permanence. The Nirvana Sutra says: 'Its original taste remains in the mountains.' Like Sadāparibhūta Bodhisattva (Always-Despising Bodhisattva), who respects the four assemblies. With this Buddha-nature, one is mixed with afflictions without being defiled, and manifests Bodhi without being purified. Because of its permanent and unchanging nature, Bodhisattvas dare not despise even a small sentient being, because the Buddha-nature is indestructible. Second, the meaning of conditioned arising. The Nirvana Sutra says: 'According to where it flows, it becomes various tastes.' Like Sadākranda Bodhisattva (Ever-Weeping Bodhisattva), who pities the four assemblies. Because the true mind does not abide in its own nature, the entire essence follows conditions and creates human and Dharma realms. The Nirvana Sutra says: 'The Dharmakaya (Dharma body) transmigrates through the five paths, and is called sentient beings.' Because sentient beings lose their nature due to conditioned arising, they are unaware and do not know, therefore Bodhisattvas constantly generate compassion. Furthermore, the Buddha-nature of sentient beings has two meanings. First, the Buddha-nature that is relied upon, as in the two meanings above, one is permanence, and the other is conditioned arising. Second, the defilements that can be relied upon, one is the meaning of seeming existence due to conditions, and the other is the meaning of no-self-nature, which is emptiness. Because defilements have the meaning of existence which is emptiness, the Buddha-nature that is relied upon is always pure and unchanging. Because defilements have the meaning of seeming existence, the Buddha-nature that is relied upon becomes defiled due to conditions. Therefore, it is known that because sentient beings have no-self-nature, which is emptiness, they are not different from Buddhas in the realm of mortals. Because the Dharmakaya follows conditions, it is not different from mortals in the realm of sages. Furthermore, because sentient beings' conditioned arising seems to exist, the sage is not a mortal. Because the Dharmakaya is permanent and unchanging, the mortal is not a sage. Then the truth and the conventional are the same, defilement and purity are constantly distinguished, the paths of mortals and sages are two different paths, and there is no difference between sentient beings and Buddhas. Only through such integration can one understand the one mind Buddha-nature. An ancient master asked: 'The Buddha-nature of all sentient beings is permanent. Is it present or future?' The answer: 'It is permanent in all three times.' The question: 'If it is permanent in the present, are sentient beings Buddhas?' The answer: 'Like a child in the womb, doesn't it share the same surname as its father? If one asks about the father's surname, should one blame him for being old or young? Furthermore, Buddha-nature is not something that will manifest in the future; one only sees this principle, and cannot postpone it to the future. Only through cultivation can one attain it, and one cannot say it is present. One only sees this principle, then there is no difference in principle. Only through cultivation can one attain it, then there will be no confusion in phenomena.'
。又涅槃經明六盲摸象。各說異端。雖說不諦。亦不離象。如各執五陰空大等六法為佛性。雖說不著。亦不離六法。如頭足之中。既無有象。不可即也。頭足之外。亦無別象。不可離也。非即非離。非內非外。而得言象。眾生佛性。亦復如是。非即六法。非離六法。非內非外。故名中道。名為佛性。若取六法為佛性者。乃是眾盲之佛性。若離六法為佛性者。如指虛空為佛性。如諸婆羅門所謗。為仙預所害。取不即不離中道為佛性者。如大王智臣。所見佛性。十地經云。眾生身中。有金剛佛性。猶如日輪。佛者是覺。人有靈知之覺。今第一義空。與之為性。故名佛性。非情無覺。但持自體。得稱為法。今真性與之為性。故名法性。故云假說能所。而實無差。云何無差。同一性故。外典亦云。天地萬物。同稟陰陽之元氣也。
問。夫言佛性。境智俱收。故云菩提菩提斷。俱名為菩提。說智及智處。俱名為般若。云何教中雲。在有情數中稱佛性。在無情數中稱法性。
答。在心稱佛性。在境稱法性。從緣雖別。能所似分。約性本同。一體無異。如瓶貯醍醐。隨諸器而不等。猶水分江海。逐流處而得名。一味真心。亦復如是。凡聖境智。一際無差。所以法王經云。一切眾生。一心佛性平等。等諸法故。只為真心不
守自性。隨緣轉動。于轉動處。立其異名。古德云。譬如珠。向月出水。向日出火。一珠未曾異。而得水火之名。以珠體是一。能應二緣。且如月為水緣時。月中未曾無火性。日為火緣時。日中未曾無水性。何以故。二性相冥故。但緣水火。事有優劣。故使二性。冥伏不現。各從自體。得水火名。非全無性。真如一心。亦復如是。在有情中名佛性。在無情中名法性。一如未曾異。而得法佛之名。以真如體一能應二緣。且如有情正為佛緣時。有情未曾無法性。無情正為法緣時。無情未曾無佛性。何以故。二性相冥故。但猶色心。事有優劣故。二性冥伏不現。各從自體。得法佛名。非全無性。清涼記云。法性即佛性者。故經云。知一切法。即心自性。若以心性為佛性者。無法非心性。則不隔內外。而體非內外。內外屬相。性不同相。何有內外。然迷一性。而變成外。外既唯心。何有非佛。所變無實。故說墻壁。言無佛性。以性說相。無非性矣。如煙因火。煙即是火。而煙鬱火。依性起相。相翳于性。而相即性。如水成波。波即是水。境因心變。境不異心。心若有性。境寧非有。況心與。境皆即真性。真性不二心境豈乖。若以性從相。不妨內外。若以外境而例於心。令有覺知。修行作佛。即是邪見外道之法。故須常照。不即
不離。不一不異。無所惑矣。故知佛性。非內非外。隨物迷悟。強說升沉。又今為遮妄執一切無情有佛性義。就計此義。自有淺深。一謂精神化為土木金石。梟獍負塊。以成於子。情變非情。非情變情。斯為邪見。不異外道眾生。計生草木有命。故不可也。若說無情同一性故。則稍近宗。亦須得意。彼本立意。約于真如自體遍故。真實之性無有二故。涅槃經說。第一義空。為佛性故。一切法中有安樂性。攝境從心。無非心故。色性智性。體無二故。如是等文。諸經具有。今謂此釋。太即太過。失情無情。壞於性相。若以涅槃第一義空。該通心境。涅槃可以簡于瓦礫。言無性耶。今直顯正義。謂性與相。非一非異。情與非情。亦非一異。故應釋言。以性從緣。則情與非情異。一如涅槃簡去墻壁瓦礫等故。二無覺不覺者。真性之中。無心境故。三無非覺悟。以無情性。融覺性故。
故起信論。問云。若諸佛法身離於色相者。云何能現種種色相。
答曰。即此法身。是色體故。能現於色。所謂從本已來。色心不二。以色性即智故。色體無形。說名智身。以智性即色故。說名法身。遍一切處。今取二性。相即互融之義說耳。百門義海云。謂覺塵及一切法。從緣無性。名為佛性。經云。三世佛種。以無性為性。一切
【現代漢語翻譯】 現代漢語譯本： 『不離』，指佛性與萬物並非分離。『不一不異』，指佛性與萬物之間既不是完全相同，也不是完全相異，這樣才不會產生迷惑。因此可知，佛性既不在內，也不在外，而是隨著眾生的迷惑或覺悟而顯現，勉強用『升』與『沉』來形容其狀態。現在爲了破除妄執，認為一切無情之物也有佛性的錯誤觀念，就針對這種觀點進行討論，其中又有深淺之分。 一種觀點認為，精神可以轉化為土木金石，甚至兇惡的鳥獸也會揹負土塊，以此來孕育後代。情識轉化為無情之物，或無情之物轉化為情識，這是一種邪見，與外道眾生認為草木有生命的觀點沒有區別，因此是不可取的。如果說無情之物與佛性是同一本體，則稍微接近正宗的觀點，但也必須領會其中的真意。他們原本的立意是，真如自體的體性是周遍一切的，真實的體性是唯一的。《涅槃經》說，第一義空（最高的真理空性）就是佛性，一切法中都具有安樂的體性，這是因為攝取外境都是從心出發，沒有不是心的緣故。色（物質）的體性和智（智慧）的體性，本體沒有差別，諸如此類的經文，在很多經典中都有記載。我認為這種解釋過於絕對，混淆了有情與無情，破壞了體性與現象的區分。如果用《涅槃經》的第一義空來涵蓋心和境，那麼《涅槃經》也可以簡化為瓦礫，說成是沒有體性嗎？ 現在我直接闡明正確的含義，即體性與現象，並非完全相同，也非完全相異；有情與無情，也並非完全相同，也非完全相異。所以應該解釋為，體性隨因緣而變化，那麼有情與無情就是不同的。一如《涅槃經》要簡去墻壁瓦礫等物，因為它們不是佛性。二是沒有覺與不覺的分別，因為在真性之中，沒有心和境的對立。三是沒有非覺悟的狀態，因為無情的體性可以融入覺悟的體性。 所以《起信論》中提問：『如果諸佛的法身脫離了色相，那麼如何能夠顯現種種色相呢？』 回答說：『正是因為法身是色的本體，所以能夠顯現色相。』所謂從根本以來，色與心是不二的，因為色的體性就是智慧，所以色的本體沒有形狀，稱為智身。因為智的體性就是色，所以稱為法身，遍佈一切處。現在我們取二者體性相互融合的含義來說明。《百門義海》說，覺悟的塵境以及一切法，從因緣而生，沒有自性，所以稱為佛性。經中說，三世諸佛的種子，以無自性為體性，一切法也是如此。
【English Translation】 English version: 'Not separate' means that Buddha-nature is not separate from all things. 'Neither one nor different' means that the relationship between Buddha-nature and all things is neither completely the same nor completely different, so that there is no confusion. Therefore, it can be known that Buddha-nature is neither internal nor external, but manifests according to the delusion or enlightenment of sentient beings, and is reluctantly described as 'rising' and 'falling'. Now, in order to dispel the false notion that all inanimate things also have Buddha-nature, we will discuss this view, which has different levels of depth. One view is that spirit can be transformed into earth, wood, metal, and stone, and even ferocious birds and beasts will carry lumps of earth to breed offspring. Sentient consciousness transforms into inanimate things, or inanimate things transform into sentient consciousness, which is a heretical view, and is no different from the view of non-Buddhist beings that plants have life, so it is not acceptable. If it is said that inanimate things and Buddha-nature are the same entity, then it is slightly closer to the orthodox view, but the true meaning must also be understood. Their original intention is that the nature of the True Thus Self is all-pervasive, and the true nature is unique. The Nirvana Sutra says that the First Meaning of Emptiness (the highest truth of emptiness) is Buddha-nature, and all dharmas have the nature of happiness, because the perception of the external world starts from the mind, and there is nothing that is not the mind. The nature of rupa (matter) and the nature of jnana (wisdom) have no difference in essence. Such scriptures are recorded in many sutras. I think this explanation is too absolute, confusing sentient and inanimate, and destroying the distinction between nature and phenomena. If the First Meaning of Emptiness in the Nirvana Sutra is used to cover the mind and the environment, then can the Nirvana Sutra also be simplified into rubble and said to have no nature? Now I directly clarify the correct meaning, that is, nature and phenomena are neither completely the same nor completely different; sentient and inanimate are also neither completely the same nor completely different. Therefore, it should be explained that nature changes according to conditions, then sentient and inanimate are different. Just as the Nirvana Sutra wants to simplify walls, rubble, etc., because they are not Buddha-nature. Second, there is no distinction between awareness and non-awareness, because in true nature, there is no opposition between mind and environment. Third, there is no state of non-enlightenment, because the nature of inanimate things can be integrated into the nature of enlightenment. Therefore, the Awakening of Faith in the Mahayana asks: 'If the dharmakaya (body of dharma) of all Buddhas is detached from rupa (form), then how can it manifest various rupa?' The answer is: 'It is precisely because the dharmakaya is the essence of rupa that it can manifest rupa.' So-called from the beginning, rupa and mind are non-dual, because the nature of rupa is wisdom, so the essence of rupa has no shape, and is called the jnana-kaya (wisdom body). Because the nature of wisdom is rupa, it is called the dharmakaya, which pervades all places. Now we take the meaning of the mutual integration of the two natures to explain. The Hundred Gates of Meaning Ocean says that the awakened dust and all dharmas arise from conditions and have no self-nature, so they are called Buddha-nature. The sutra says that the seeds of the Buddhas of the three worlds take non-self-nature as their nature, and so do all dharmas.
處隨了無性。即為佛性。不以有情故有。不以無情故無。今獨言有情者。遍世勸人為器。常於一毛一毫之處。明見一切理事。無非如來性。是開如來性起功德。名為佛性。是知六道四生。山河大地。情與非情。皆同一性。如世尊最後垂示。應盡還原品三告之。又經云。爾時世尊。如是逆順入。諸禪已。普告大眾。我以甚深般若。遍觀三界一切六道。諸山大海。大地含生。如是三界。根本性離。畢竟寂滅。同虛空相。無名無識。永斷諸有。本來平等。無高下想。無見無聞。無覺無知。不可繫縛。不可解脫。無眾生。無壽命。不生不起。不盡不滅。非世間。非非世間。涅槃生死。皆不可得。二際平等。等諸法故。閑居靜住。無所施為。究竟安置。必不可得。從無住法。法性施為。斷一切相。一無所有。法相如是。其知是者。名出世人。是事不知。名生死始。汝等大眾。應斷無明。滅生死始。又復告大眾。我以摩訶般若。遍觀三界有情無情。一切人法。悉皆究竟。無繫縛者。無解脫者。無主無依。不可攝持。不出三界。不入諸有。本來清凈。無垢。無煩惱。與虛空等。不平等。非不平等。盡諸動念。思想心息。如是法相。名大涅槃。真見此法。名為解脫。凡夫不知。名曰無明。作是語已。復入超禪。從初禪出。乃至入滅盡定
【現代漢語翻譯】 現代漢語譯本 處處隨順了悟萬法本無自性，這就是佛性（Buddha-nature）。佛性不是因為有情眾生而有，也不是因為無情事物而無。現在單獨說有情眾生，是爲了普遍勸導世人成為法器，能夠在極微小之處，明瞭地看到一切事相和理體，沒有哪一樣不是如來的本性。這是開啟如來本性所生的功德，就叫做佛性。由此可知，六道（Six realms）四生（Four kinds of birth），山河大地，有情和無情，都具有同一本性。如同世尊最後垂示，在《應盡還原品》中三次告誡。經典又說：『當時世尊，這樣逆順地進入各種禪定之後，普遍告訴大眾：我以甚深的般若智慧（prajna），普遍觀察三界（Three realms）一切六道，諸山大海，大地上的含靈眾生，這三界的根本自性是空寂的，畢竟寂滅，如同虛空一樣，沒有名稱，沒有識別，永遠斷絕各種存在，本來就是平等，沒有高下之分，沒有見聞，沒有覺知，不可束縛，不可解脫，沒有眾生，沒有壽命，不生不滅，不是世間，也不是非世間，涅槃（Nirvana）和生死，都不可得，二際平等，因為一切法都是平等的，閑居靜住，無所作為，究竟安置，必定不可得，從無住的法性中，施設作為，斷絕一切相，一無所有，法的真相就是這樣。誰能知道這些，就叫做超出世間的人。如果不知道這些，就叫做生死的開始。你們大眾，應當斷除無明（ignorance），滅除生死的開始。』 又再次告訴大眾：『我以摩訶般若（maha-prajna），普遍觀察三界有情和無情，一切人法，都徹底究竟，沒有被束縛者，沒有被解脫者，沒有主宰，沒有依靠，不可攝取執持，不超出三界，不進入各種存在，本來清凈，沒有垢染，沒有煩惱，與虛空相等，不平等，非不平等，斷盡各種動念，思想心止息，這樣的法相，叫做大涅槃（maha-nirvana）。真正見到此法，就叫做解脫。凡夫不知道，就叫做無明。』說完這些話后，又進入超禪，從初禪出來，乃至進入滅盡定（Nirodha-Samapatti）。
【English Translation】 English version Everywhere following along with the realization that all dharmas are without inherent nature, that is Buddha-nature. Buddha-nature does not exist because of sentient beings, nor does it not exist because of non-sentient things. Now, speaking solely of sentient beings is to universally encourage people to become vessels of the Dharma, to clearly see all phenomena and principles in a single hair or mote of dust, none of which is not the nature of the Tathagata (Thus Come One). This is opening up the merit and virtue arising from the nature of the Tathagata, and is called Buddha-nature. Therefore, know that the Six Realms (Six realms), the Four Kinds of Birth (Four kinds of birth), mountains, rivers, the great earth, sentient and non-sentient, all have the same nature. As the World Honored One (世尊) finally instructed, he thrice admonished in the chapter 『Returning to the Source of Exhaustion』. Moreover, the sutra says: 『At that time, the World Honored One, having entered various samadhis (禪定) in this forward and reverse manner, universally proclaimed to the assembly: I, with profound prajna (般若智慧), universally observe all the Six Realms of the Three Realms (三界), all the mountains and great seas, and the sentient beings on the great earth. The fundamental nature of these Three Realms is emptiness and stillness, ultimately quiescent, like empty space, without name, without recognition, forever severing all existence, originally equal, without high or low, without seeing or hearing, without awareness or knowledge, impossible to bind, impossible to liberate, without sentient beings, without lifespan, neither arising nor ceasing, neither exhausting nor perishing, neither worldly nor non-worldly, Nirvana (涅槃) and birth and death are both unattainable, the two extremes are equal, because all dharmas are equal, dwelling in quietude, without action, ultimate settlement, certainly unattainable, from the Dharma-nature of non-dwelling, enacting activity, severing all appearances, utterly devoid of anything, the Dharma-appearance is thus. Those who know this are called world-transcending people. Those who do not know this are called the beginning of birth and death. You, the great assembly, should sever ignorance (無明) and extinguish the beginning of birth and death.』 Again, he told the assembly: 『I, with maha-prajna (摩訶般若), universally observe the sentient and non-sentient of the Three Realms, all people and dharmas, all are ultimately complete, there is no one bound, no one liberated, without master, without reliance, impossible to grasp and hold, not going beyond the Three Realms, not entering various existences, originally pure, without defilement, without affliction, equal to empty space, neither equal nor unequal, exhausting all moving thoughts, the thinking mind ceases, such a Dharma-appearance is called maha-nirvana (大涅槃). Truly seeing this Dharma is called liberation. Ordinary people do not know this, and it is called ignorance.』 After saying these words, he again entered super-dhyana, emerging from the first dhyana, and even entering Nirodha-Samapatti (滅盡定).
。從滅盡定出。乃至入初禪。如是逆順。入超禪已。復告大眾。我以佛眼。遍觀三界一切諸法。無明本際。性本解脫。於十方求了不能得。根本無故。所因枝葉。皆悉解脫。無明解脫故。乃至老死皆得解脫。以是因緣。我今安住。常滅寂光。名大涅槃。如上真實慈父。廣大悲心。不可思議三告之文。或有偶斯教者。可以折骨為筆。剝皮為紙。刺血為墨。而書寫之。不可頃刻暫忘。剎那失照。且如第一文云。遍觀三界一切六道。諸山大海。大地含生。如是三界。根本性離。畢竟寂滅。第二文云。遍觀三界有情無情。一切人法。悉皆究竟。第三文云。遍觀三界一切諸法。無明本性。性本解脫。是以遍法界內。盡十方中。若有情。若無情。若有性。若無性。山河大地。草芥人畜。不在三界。不出三界。不隨生死。不住涅槃。皆同真如一心妙性。如是信解。頓入一乘。更無秘文。能出斯旨。離此有說。皆是權施。誘引提攜。咸歸宗鏡。
問。既云一切眾生。皆有佛性。云何涅槃經云。或有佛性闡提人有。善根人無等。
答。一切眾生。實有佛性。經約善惡無記理果等。互說有無。薦福疏云。今準經明佛性。略有五種。謂善不善無記。及理果等。今言一闡提有。善根人無者。此是不善佛性也。然善根人。有其二種。
【現代漢語翻譯】 現代漢語譯本：從滅盡定中出來，乃至進入初禪。像這樣逆行和順行，進入超禪之後，又告訴大眾：『我以佛眼，遍觀三界（欲界、色界、無色界）一切諸法，無明（對事物真相的迷惑）的根本，其自性本來就是解脫的。在十方尋求了不可得，因為根本不存在。由它而生的枝葉，全都解脫了。無明解脫的緣故，乃至老死都得到解脫。因為這個因緣，我現在安住于常滅寂光（永恒寂靜的光明），名為大涅槃（究竟的解脫）。』像上面這樣真實慈父，廣大悲心的，不可思議的三次宣告。如果有人偶然遇到這樣的教誨，可以折斷骨頭作為筆，剝下面板作為紙，刺破血脈作為墨，來書寫它。不可以片刻忘記，剎那間失去照見。且如第一段文字說：『遍觀三界一切六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），諸山大海，大地含生。』像這樣的三界，根本上就是自性空寂，畢竟寂滅的。第二段文字說：『遍觀三界有情無情，一切人法，全都究竟。』第三段文字說：『遍觀三界一切諸法，無明的本性，自性本來就是解脫的。』因此在遍法界內，盡十方之中，無論是有情還是無情，無論是有自性還是沒有自性，山河大地，草芥人畜，不在三界之內，也不出三界之外，不隨生死流轉，也不住在涅槃之中，都和真如一心（真實如是的唯一心性）的妙性相同。像這樣信解，就能頓然進入一乘（唯一的成佛之道），再沒有比這更深奧的秘文，能夠超出這個宗旨。離開這個宗旨的說法，都是權巧方便的施設，用來誘導和提攜，最終都要回歸到宗鏡（宗門之鏡）。 問：既然說一切眾生，都有佛性（成佛的可能性），為什麼《涅槃經》中說：『或者說一闡提（斷絕一切善根的人）有佛性，有善根的人反而沒有』等等？ 答：一切眾生，確實都有佛性。《涅槃經》是根據善、惡、無記（非善非惡）、理（理性）、果（結果）等等，互相說明有和無。《薦福疏》中說：『現在根據《涅槃經》來闡明佛性，大概有五種，就是善、不善、無記，以及理、果等等。』現在說一闡提有佛性，有善根的人反而沒有，這是指不善的佛性。然而有善根的人，有兩種。
【English Translation】 English version: Emerging from the Samadhi of Cessation, and even entering the First Dhyana. Thus, going in reverse and forward order, after entering the Transcendent Dhyana, He again told the assembly: 'I, with the Buddha-eye, universally observe all dharmas in the Three Realms (Desire Realm, Form Realm, Formless Realm). The fundamental nature of ignorance (delusion about the true nature of things) is inherently liberated. Seeking it in the ten directions, it cannot be found, because the root does not exist. The branches and leaves caused by it are all liberated. Because of the liberation of ignorance, even old age and death are liberated. Because of this cause and condition, I now abide in the Constant Extinction and Tranquil Light (eternal, still light), called the Great Nirvana (ultimate liberation).' Like the above, the true and compassionate father, with vast compassion, made these inconceivable three declarations. If someone happens to encounter such teachings, they could break their bones to make a pen, peel off their skin to make paper, and pierce their veins to make ink, to write it down. They must not forget it for a moment, or lose sight of it in an instant. For example, the first passage says: 'Universally observing all beings in the Three Realms and the Six Paths (Deva, Human, Asura, Animal, Preta, Naraka), all the mountains and great seas, and all living beings on the earth.' Such Three Realms are fundamentally empty in nature, ultimately tranquil and extinct. The second passage says: 'Universally observing all sentient and non-sentient beings in the Three Realms, all human dharmas, all are ultimately complete.' The third passage says: 'Universally observing all dharmas in the Three Realms, the fundamental nature of ignorance is inherently liberated.' Therefore, within the entire Dharma Realm, throughout the ten directions, whether sentient or non-sentient, whether having self-nature or not having self-nature, mountains, rivers, the great earth, grass, humans, and animals, are neither within the Three Realms nor outside the Three Realms, neither following birth and death nor abiding in Nirvana, all are the same as the wondrous nature of the True Thusness One Mind (the true and such unique mind-nature). Believing and understanding in this way, one can suddenly enter the One Vehicle (the only path to Buddhahood), and there is no more profound secret text that can surpass this principle. Sayings that deviate from this principle are all expedient means, used to guide and uplift, ultimately returning to the Mirror of the Sect (Zen Mirror). Question: Since it is said that all sentient beings have Buddha-nature (the potential to become a Buddha), why does the Nirvana Sutra say: 'Or that an Icchantika (one who has severed all roots of goodness) has Buddha-nature, while those with good roots do not,' and so on? Answer: All sentient beings truly have Buddha-nature. The Nirvana Sutra explains having and not having based on good, evil, neutral (neither good nor evil), principle (reason), result (outcome), and so on. The Commentary of Jianfu says: 'Now, according to the Nirvana Sutra, Buddha-nature can be explained in roughly five ways, namely good, non-good, neutral, and principle, result, and so on.' Now, saying that an Icchantika has Buddha-nature, while those with good roots do not, refers to non-good Buddha-nature. However, those with good roots are of two kinds.
一是離欲善根人。離欲斷一切不善故。二是五住已上。五住已上。無不善性故。此之二人。俱無不善性也。善根人有。闡提人無者。此是善佛性也。闡提斷一切善。故云無也。二人俱有者。理及無記也。二人俱無者。俱無果性故。涅槃經云。如來佛性。則有二種。一有。二無。有者。所謂三十二相。乃至無量三昧。是名為有。無者。所謂如來過未諸善不善無記業因果報煩惱。五陰十二因緣。是名為無。乃至闡提佛性亦爾。是則上從於佛。下至闡提。皆有有無二性。非全無性。是知但約三性及果。而論有無。若言理性。尚無凡聖。豈說有無。則約理無不具者。所以生法師云。夫稟質二儀。皆是涅槃正因。闡提含生之類。何得獨無佛性。蓋是此經度未盡耳。故生法師。忍死十年。以證斯旨。及涅槃後分到后。果有斯文。遂踞師子座。因而坐蛻。
問。如上決定說一切眾生有佛性者。眾生既具。云何不免沉淪。
答。眾生雖具正因。而無緣了。所以圓覺經云。未出輪迴而辯圓覺。彼圓覺性即同流轉。若免輪迴。無有是處。故先德頌云。圓成沈識海。流轉若飄蓬。是以真如本覺。不守自性。以無性故。但隨緣轉。如雲法身流轉五道。故號眾生。應須以善巧方便。發之。以智照。助之。以良緣。了了見時。方逃境縛
【現代漢語翻譯】 現代漢語譯本 一是離欲善根人（指斷除了慾望，具有善根的人）。因為斷除了慾望，所以斷除了一切不善。二是五住已上（指斷除了五住地煩惱的聖者）。五住已上的聖者，沒有不善的性質。這兩種人，都沒有不善的性質。善根人有佛性，而一闡提（斷絕一切善根的人）沒有佛性，這是指善的佛性。一闡提斷絕一切善，所以說沒有。二人都有佛性，是指理性和無記性。二人都沒有佛性，是指都沒有果性。涅槃經說，如來的佛性，則有兩種：有和無。有，是指三十二相，乃至無量的三昧，這叫做有。無，是指如來過去、未來諸善、不善、無記的業因果報煩惱，五陰、十二因緣，這叫做無。乃至一闡提的佛性也是這樣。這樣說來，上從佛，下至一闡提，都有有和無二性，不是完全沒有佛性。可知只是就三性及果報，而論有無。如果說理性，尚且沒有凡夫和聖人的區別，哪裡能說有無呢？就理性來說，沒有不具備的。所以生公（竺道生）說，凡是稟受天地之氣的，都是涅槃的正因。一闡提和含識之類，怎麼能獨自沒有佛性呢？大概是這部經還沒有完全說完罷了。所以生公寧願死十年，來證明這個宗旨。等到涅槃經後分傳到后，果然有這樣的經文，於是登上師子座，因而坐化。
問：如果像上面決定地說一切眾生都有佛性，眾生既然具有佛性，為什麼不能免除沉淪呢？
答：眾生雖然具有正因佛性，但是沒有緣和了因，所以圓覺經說，沒有脫離輪迴而談論圓覺，那圓覺的自性就和輪迴一樣流轉。如果想免除輪迴，沒有這樣的道理。所以先德作偈說，圓滿的成就沉沒在識海中，流轉就像飄浮的蓬草。因此真如本覺，不守住自己的自性，因為沒有自性，所以隨著因緣而流轉。就像說，法身流轉於五道，所以叫做眾生。應該用善巧方便來啓發它，用智慧光明來幫助它，用良好的因緣來證悟它，到了真正明瞭見到的時候，才能逃脫境界的束縛。
【English Translation】 English version First, those with virtuous roots who are detached from desire (referring to those who have severed desires and possess virtuous roots). Because they have severed desires, they have severed all that is not good. Second, those above the stage of Five Dwellings (referring to sages who have severed the afflictions of the Five Dwellings). Those above the stage of Five Dwellings have no nature that is not good. These two types of people both have no nature that is not good. Those with virtuous roots have Buddha-nature, while Icchantikas (those who have severed all virtuous roots) do not, and this refers to the virtuous Buddha-nature. Icchantikas sever all good, so it is said they do not have it. That both have Buddha-nature refers to the aspect of principle and the indeterminate. That both do not have Buddha-nature refers to the fact that neither has the nature of fruition. The Nirvana Sutra says, 'The Tathagata's Buddha-nature has two aspects: existence and non-existence. Existence refers to the thirty-two marks and countless samadhis; this is called existence. Non-existence refers to the past and future good, non-good, and indeterminate karmic causes, effects, retributions, afflictions, the five skandhas, and the twelve links of dependent origination; this is called non-existence.' Even the Buddha-nature of Icchantikas is like this. Thus, from the Buddha above to the Icchantikas below, all have both existence and non-existence; they are not entirely without nature. It can be known that existence and non-existence are discussed only in terms of the three natures and their fruits. If we speak of principle, there is not even a distinction between ordinary beings and sages; how can we speak of existence and non-existence? In terms of principle, nothing is lacking. Therefore, Master Sheng (Zhu Daosheng) said, 'All that receives the breath of heaven and earth is the direct cause of Nirvana. How can Icchantikas and sentient beings alone not have Buddha-nature? It is probably that this sutra has not yet been fully explained.' Therefore, Master Sheng was willing to die for ten years to prove this point. When the latter part of the Nirvana Sutra arrived later, there was indeed such a passage, so he ascended the lion throne and passed away while seated.
Question: If, as stated above, it is definitively said that all sentient beings have Buddha-nature, and sentient beings possess it, why are they not spared from sinking into samsara?
Answer: Although sentient beings possess the direct cause, Buddha-nature, they lack the conditions and the understanding. Therefore, the Shurangama Sutra says, 'To discuss perfect enlightenment without escaping samsara, that perfect enlightenment nature will flow along with samsara.' If one wishes to escape samsara, there is no such possibility. Therefore, a former sage composed a verse, 'Perfect accomplishment sinks into the sea of consciousness, flowing and turning like drifting tumbleweeds.' Therefore, the true suchness and original enlightenment do not guard their own nature; because they have no nature, they flow along with conditions. It is said that the Dharmakaya flows through the five paths, hence the name sentient beings. One must use skillful means to awaken it, use the light of wisdom to assist it, and use good conditions to realize it. Only when one truly understands and sees it can one escape the bonds of the realm.
。如起信鈔云。且夫真之與妄。皆依一法界心所說。蓋以此心。本來有體有用。即用之體。則蕩然空寂。即體之用。則瞭然覺知。以無始時來迷故。于空寂之處。確然根身塵境。于覺知之處。則紛然分別緣念。故肇論云。法身隱於形㲉之中。真智隱於緣慮之內。然其形㲉緣念。元來體空。空寂覺知。元來不變。不變之真。元來隨緣。體空之妄。元來成事。非因造作。法爾如斯。眾生身心。現今若此。即約此義。以明染凈緣之義相也。大涅槃經云。佛告。善男子。如汝所言。若一闡提有佛性者。云何不遮地獄之罪。善男子。一闡提中。無有佛性。善男子。譬如有王。聞箜篌音。其聲清妙。心即耽著。喜樂愛念。情無舍離。即吉大臣。如是妙音。從何處出。大臣答言。如是妙音。從箜篌出。王復語言。持是聲來。爾時大臣。持箜篌置於王前。而作是言。大王當知。此即是聲。王語箜篌。出聲出聲。而箜篌聲亦不出。爾時大王。即斷其弦。聲亦不出。取其皮木。悉皆拆裂。推求其聲。了不能得。爾時大王。即嗔大臣。云。何乃作如是妄語。大臣白王。夫取聲者。法不如是。應以眾緣善巧方便。聲乃出耳。眾生佛性。亦復如是。無有住處。以善方便。故得可見。以可見故。得阿耨多羅三藐三菩提。一闡提輩。不見佛性。云何能
【現代漢語翻譯】 現代漢語譯本： 如《起信鈔》所說：『真與妄，皆依一法界心所說。』 蓋因此心，本來有體有用。即用之體，則蕩然空寂；即體之用，則瞭然覺知。以無始時來迷故，于空寂之處，確然根身塵境；于覺知之處，則紛然分別緣念。故《肇論》云：『法身隱於形骸之中，真智隱於緣慮之內。』 然其形骸緣念，元來體空；空寂覺知，元來不變。不變之真，元來隨緣；體空之妄，元來成事，非因造作，法爾如斯。眾生身心，現今若此。即約此義，以明染凈緣之義相也。 《大涅槃經》云：佛告善男子：『如汝所言，若一闡提（icchantika，斷善根者）有佛性者，云何不遮地獄之罪？』 善男子，一闡提中，無有佛性。善男子，譬如有王，聞箜篌（kangling，一種樂器）音，其聲清妙，心即耽著，喜樂愛念，情無舍離。即吉大臣問：『如是妙音，從何處出？』 大臣答言：『如是妙音，從箜篌出。』 王復語言：『持是聲來。』 爾時大臣，持箜篌置於王前，而作是言：『大王當知，此即是聲。』 王語箜篌：『出聲出聲。』 而箜篌聲亦不出。爾時大王，即斷其弦，聲亦不出。取其皮木，悉皆拆裂，推求其聲，了不能得。爾時大王，即嗔大臣，云：『何乃作如是妄語？』 大臣白王：『夫取聲者，法不如是。應以眾緣善巧方便，聲乃出耳。』 眾生佛性，亦復如是，無有住處。以善方便，故得可見。以可見故，得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。一闡提輩，不見佛性，云何能...
【English Translation】 English version: As the 'Qixin Chao' says: 'Truth and falsehood are both spoken based on the One Dharma Realm Mind.' This mind inherently possesses both substance and function. The substance of its function is utterly empty and still; the function of its substance is clearly aware and knowing. Because of delusion since beginningless time, in the place of emptiness and stillness, there is the firm reality of the roots of the body and the realm of dust; in the place of awareness and knowing, there are confused discriminations and conditioned thoughts. Therefore, the 'Zhao Lun' says: 'The Dharmakaya (dharmakāya, the body of the Dharma) is hidden within the form and husk, and true wisdom is hidden within conditioned thoughts.' However, the form and husk, and conditioned thoughts, are originally empty in nature; emptiness, stillness, awareness, and knowing are originally unchanging. The unchanging truth originally accords with conditions; the falsehood of emptiness originally accomplishes things, not through creation, but naturally so. The bodies and minds of sentient beings are currently like this. This meaning is used to clarify the meaning of the conditions of defilement and purity. The 'Mahāparinirvāṇa Sūtra' says: The Buddha told the good man: 'As you said, if an icchantika (icchantika, one who has severed their roots of goodness) has Buddha-nature, why does it not prevent the sins of hell?' Good man, there is no Buddha-nature in an icchantika. Good man, it is like a king who hears the sound of a kangling (kangling, a musical instrument), its sound is clear and wonderful, and his mind is immediately attached, joyful, loving, and unwilling to part with it. The wise minister asked: 'Where does this wonderful sound come from?' The minister replied: 'This wonderful sound comes from the kangling.' The king said again: 'Bring that sound here.' At that time, the minister placed the kangling before the king and said: 'Great king, know that this is the sound.' The king said to the kangling: 'Make a sound, make a sound.' But the sound of the kangling did not come out. At that time, the great king broke its strings, but the sound did not come out. He took its skin and wood, tore them all apart, and searched for the sound, but could not find it. At that time, the great king was angry with the minister and said: 'Why do you make such false statements?' The minister said to the king: 'The way to obtain sound is not like this. Sound can only be produced through the skillful means of various conditions.' The Buddha-nature of sentient beings is also like this, without a fixed abode. It can be seen through skillful means. Because it can be seen, one attains anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment). How can icchantikas, who do not see Buddha-nature,...
遮三惡道罪。善男子。若一闡提。信有佛性。當知是人。不至三惡。是亦不名一闡提也。以不自信有佛性故。即墮三惡。故名一闡提。是知一切眾生。雖有正因。不得了緣枉沉生死。為不知故。甘稱下凡。為不聞故。不親善友。常迷智眼。豈有了因。恒習惡緣。何成善本。今為未聞者。廣搜秘藏。發起信心。為未知者。直指心原。瞭然無滯。為已聞者。智慧開發。萬善資熏。為已知者。一向保任理行成就。有斯深益。豈厭文繁。普望后賢。廣重傳授。
問。佛性若定有無。即成斷常之見。如何體會。理合正因。
答。非一非異。能契一乘之門。亦有亦無。不謗三因之性。如大涅槃經云。佛言。善男子。若有說言。一切眾生。定有佛性。常樂我凈。不作不生。煩惱因緣。故不可見。當知是人。謗佛法僧。若有說言。一切眾生。都無佛性。猶如兔角。從方便生。本無今有。已有還無。當知是人。謗佛法僧。若有說言。眾生非有如虛空。非無如兔角。何以故。虛空常故。兔角無故。是故得言。亦有亦無。有破兔角。無破虛空。如是說者。不謗三寶。
問。教說一心佛性之理。有何因緣。獲何善利。
答。佛眼諦觀。正理不謬。若人決定信受。則除五種過失。生五種功德。佛性論云。如來為除五種過
【現代漢語翻譯】 現代漢語譯本： 遮蔽墮入三惡道（地獄、餓鬼、畜生）的罪業。善男子，如果一闡提（斷善根的人）相信有佛性（覺悟的本性），應當知道這個人，不會墮入三惡道。這樣也不叫做一闡提了。因為不相信自己有佛性，就墮入三惡道，所以叫做一闡提。由此可知一切眾生，雖有正因（成佛的內在可能性），沒有了緣（外在的助緣）也枉然沉淪生死。因為不明白的緣故，甘願自稱是下凡。因為沒有聽聞的緣故，不親近善友，常常迷惑于智慧之眼。哪裡有了因，卻恒常地習染惡緣，又如何成就善本呢？現在為沒有聽聞的人，廣泛蒐集秘密寶藏，發起信心。為沒有明白的人，直接指明心之本源，使其明瞭通達沒有滯礙。為已經聽聞的人，智慧得以開發，萬種善行得以資助熏習。為已經明白的人，一心一意地保持任運，使理與行都得以成就。有這樣深刻的利益，哪裡會厭煩文字的繁瑣呢？普遍希望後來的賢者，廣泛地重視傳授。 問：佛性如果確定是有或無，就成了斷見或常見。如何體會，才能在理上符合正因呢？ 答：非一非異，才能契合一乘（唯一的成佛之道）之門。亦有亦無，才不會誹謗三因（正因、了因、緣因）之性。如《大涅槃經》所說：佛說：『善男子，如果有人說，一切眾生，決定有佛性，常樂我凈（佛的四種德性），不作不生，因為煩惱因緣的緣故，所以不可見。應當知道這個人，是誹謗佛法僧（佛教三寶）的。如果有人說，一切眾生，都沒有佛性，猶如兔角（兔子頭上沒有角），是從方便而生，本來沒有現在有，已經有了還會沒有。應當知道這個人，是誹謗佛法僧的。如果有人說，眾生非有如虛空，非無如兔角。為什麼呢？因為虛空是常有的，兔角是沒有的。所以可以說，亦有亦無。有，是爲了破除兔角；無，是爲了破除虛空。』這樣說的人，不誹謗三寶。 問：教導說一心佛性的道理，有什麼因緣，獲得什麼善利？ 答：佛以佛眼仔細觀察，正理不會有錯謬。如果有人決定信受，就能去除五種過失，生出五種功德。《佛性論》說：如來爲了去除五種過失
【English Translation】 English version: Obstructing the sins of the three evil paths (hell, hungry ghosts, animals). Good man, if an Icchantika (one who has severed their roots of goodness) believes in Buddha-nature (the inherent nature of enlightenment), know that this person will not fall into the three evil paths. Such a person is not called an Icchantika either. Because they do not believe that they have Buddha-nature, they fall into the three evil paths, hence they are called Icchantikas. From this, it is known that all sentient beings, although they have the primary cause (the inherent possibility of becoming a Buddha), without the auxiliary cause (external supporting conditions), they vainly sink into birth and death. Because of not understanding, they willingly call themselves lower beings. Because of not hearing, they do not associate with good friends, and are constantly deluded in their eye of wisdom. How can they have the primary cause, yet constantly practice evil conditions, and how can they accomplish good roots? Now, for those who have not heard, widely gather secret treasures, and arouse faith. For those who do not understand, directly point out the source of the mind, so that they may clearly understand without obstruction. For those who have already heard, may their wisdom be developed, and may myriad good deeds be assisted and熏習. For those who already understand, single-mindedly maintain and uphold, so that both principle and practice may be accomplished. With such profound benefits, how can one be weary of the verbosity of the text? It is universally hoped that later sages will widely value and transmit it. Question: If Buddha-nature is definitely existent or non-existent, it becomes the view of annihilation or permanence. How can one understand it so that it aligns with the primary cause in principle? Answer: Neither one nor different, so as to accord with the gate of the One Vehicle (the only path to Buddhahood). Both existent and non-existent, so as not to slander the nature of the three causes (primary cause, auxiliary cause, conditional cause). As the Mahaparinirvana Sutra says: The Buddha said: 'Good man, if someone says that all sentient beings definitely have Buddha-nature, permanence, bliss, self, and purity (the four virtues of the Buddha), not created, not born, because of the causes and conditions of afflictions, therefore it cannot be seen. Know that this person is slandering the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism). If someone says that all sentient beings have no Buddha-nature at all, like a rabbit's horn (rabbits do not have horns), born from expedient means, originally non-existent but now existent, already existent but will become non-existent again. Know that this person is slandering the Buddha, Dharma, and Sangha. If someone says that sentient beings are non-existent like space, and non-non-existent like a rabbit's horn. Why? Because space is permanent, and a rabbit's horn is non-existent. Therefore, it can be said that it is both existent and non-existent. Existent, in order to break the rabbit's horn; non-existent, in order to break space.' Such a person does not slander the Three Jewels. Question: What are the causes and conditions for teaching the principle of one mind Buddha-nature, and what good benefits are obtained? Answer: The Buddha observes carefully with the Buddha-eye, and the correct principle will not be mistaken. If someone firmly believes and accepts it, they can remove five kinds of faults and generate five kinds of merits. The Buddha-nature Treatise says: The Tathagata, in order to remove five kinds of faults
失。生五種功德故。說一切眾生悉有佛性。除五過失者。一為令眾生離下劣心故。有諸眾生。未聞佛說有佛性理。不知自陰必當有得佛義故。於此身。起下劣想。不能發菩提心。二為離慢下品人故。若有人曾聞佛說眾生有佛性故。因此發心。既發心已。便謂我有佛性。故能發心。作輕慢意。謂他不能。為破此執。故佛說一切眾生。皆有佛性。三。為離虛妄執故。若人有此慢心。則于如理如量正智不得生顯。故起虛妄。虛妄者。是眾生過失。過失有二。一本無。二是客。一本無者。如如理中。本無人我。作人我執。此執本無。乃至故知能執。皆成虛妄。由於此執。所起無明。諸業果執。並是虛妄。無。受者作者。而於中執有是虛妄。故言本無。二是客者。有為諸法。皆唸唸滅。無停住義。則能罵所罵。二無所有。但初剎那為舊。次剎那為客。能罵所罵。起而即謝。是則初剎那是怨。次則非怨。以于客中。作于舊執。此執不實。故名虛妄。若起此執。正智不生。為除此執。故說佛性。佛性者。即是人法二空所顯真如。由真如故。無能所罵。通達此理。離虛空執。四為除誹謗真實法故。一切眾生過失之事。並是二空。由解此空故。所起清凈智慧功德。是名真實。言誹謗者。若不說佛性。則不了空。便執實有。違謗真如。凈智
【現代漢語翻譯】 現代漢語譯本：失去。由於產生五種功德的緣故，所以說一切眾生都具有佛性。爲了去除五種過失：第一，爲了使眾生遠離下劣之心。有些眾生，沒有聽聞佛說具有佛性的道理，不知道自己的五陰必定能夠獲得成佛的意義，因此對於自身產生下劣的想法，不能發起菩提心。第二，爲了遠離輕慢下品之人的心態。如果有人曾經聽聞佛說眾生具有佛性，因此而發心。既然發了心，就認為『我』有佛性，所以能夠發心，從而產生輕慢之意，認為他人不能。爲了破除這種執著，所以佛說一切眾生，都具有佛性。第三，爲了遠離虛妄的執著。如果人有這種慢心，那麼對於如理如量的正智就不能產生顯現，所以產生虛妄。虛妄，是眾生的過失。過失有兩種，一種是本來沒有的，一種是外來的。本來沒有的，比如在如理之中，本來沒有人我和我所，卻執著有人我和我所。這種執著本來就沒有，乃至故知能執，都成為虛妄。由於這種執著，所產生的無明，諸業果的執著，都是虛妄的。沒有接受者和作者，卻在其中執著有，這是虛妄的，所以說是本來沒有的。外來的，是有為諸法，都是念念生滅，沒有停住的意義。那麼能罵的和所罵的，二者都沒有實在的體性。只是最初的剎那像是舊有的，下一個剎那就像是外來的。能罵的和所罵的，生起之後立即消謝。那麼最初的剎那是怨，下一個剎那就不是怨了。因為在外來的事物中，執著為舊有的，這種執著是不真實的，所以叫做虛妄。如果產生這種執著，正智就不能產生。爲了去除這種執著，所以說佛性。佛性，就是人法二空（人無我和法無我）所顯現的真如。由於真如的緣故，沒有能罵的和所罵的。通達這個道理，就能遠離虛空的執著。第四，爲了去除誹謗真實法的過失。一切眾生的過失之事，都是二空（人無我和法無我）。由於理解了這種空性，所產生的清凈智慧功德，就叫做真實。所說的誹謗，如果不說佛性，那麼就不瞭解空性，就執著實有，違背誹謗真如和清凈智慧。
【English Translation】 English version: Loss. Because of generating five kinds of merits, it is said that all sentient beings possess Buddha-nature. To remove five kinds of faults: First, to make sentient beings दूरं離 from inferior minds. Some sentient beings have not heard the Buddha say that there is the principle of Buddha-nature, and do not know that their own five skandhas (陰, Skandhas) will surely attain the meaning of becoming a Buddha, so they have inferior thoughts about themselves and cannot arouse Bodhicitta (菩提心, Bodhicitta). Second, to दूरं離 the mentality of belittling inferior people. If someone has ever heard the Buddha say that sentient beings have Buddha-nature, they will develop the aspiration for enlightenment because of this. Since they have developed the aspiration, they think that 'I' have Buddha-nature, so they can develop the aspiration, thus generating a sense of belittling, thinking that others cannot. To break this attachment, the Buddha said that all sentient beings have Buddha-nature. Third, to दूरं離 false attachments. If a person has this arrogance, then the correct wisdom that is in accordance with reason and measure cannot arise and manifest, so falsehood arises. Falsehood is the fault of sentient beings. There are two kinds of faults, one is originally non-existent, and the other is external. The one that is originally non-existent is like in accordance with reason, there is originally no self and what belongs to self, but one is attached to self and what belongs to self. This attachment is originally non-existent, and even the knower and the known become false. Because of this attachment, the ignorance and the attachment to the fruits of karma that arise are all false. There is no receiver or creator, but one is attached to existence in it, which is false, so it is said to be originally non-existent. The external one is that all conditioned dharmas (法, Dharmas) are born and extinguished in every moment, without the meaning of stopping and staying. Then the one who scolds and the one who is scolded both have no real substance. Only the first moment is like the old, and the next moment is like the external. The one who scolds and the one who is scolded arise and immediately disappear. Then the first moment is resentment, and the next moment is not resentment. Because one is attached to the old in external things, this attachment is not real, so it is called false. If this attachment arises, correct wisdom cannot arise. To remove this attachment, Buddha-nature is spoken of. Buddha-nature is the Suchness (真如, Suchness) manifested by the emptiness of persons and dharmas (人法二空, emptiness of persons and dharmas). Because of Suchness, there is no one who scolds and no one who is scolded. Understanding this principle, one can दूरं離 the attachment to emptiness. Fourth, to remove the fault of slandering the true Dharma (法, Dharma). All the faults of sentient beings are the two emptinesses (人法二空, emptiness of persons and dharmas). Because of understanding this emptiness, the pure wisdom and merits that arise are called true. The so-called slander is that if Buddha-nature is not spoken of, then emptiness will not be understood, and one will be attached to real existence, violating and slandering Suchness and pure wisdom.
功德。皆不成就。五離我執故。若不見虛妄過失。真實功德。于眾生中。不起大悲。由聞佛說佛性故。知虛妄過失。真實功德。則于眾生中起大悲心。無有彼此。故除我執。為此五義因緣。佛說佛性生五種功德。一起正勤心。二生恭敬事。三生般若。四生阇那。五生大悲。由五功德。能翻五失。由正勤故。翻下劣心。由恭敬故。翻輕慢意。由般若故。翻妄想執。由生阇那俗智。能顯實智及諸功德故。翻謗真法。由大悲心。慈念平等故。翻我執。乃至由般若故。不捨涅槃。由大悲故。不捨生死。由般若故。成就佛法。由大悲故。成就眾生。是以若了一切眾生皆有佛性。自然不謗不慢。無失無違。何者。以眾生妙故。皆不可思議。如佛在竹林中說法。授白鴿鳥。劫國名號八相之記。諸大菩薩等。皆申懺悔。咸云。若智未齊如來。我等自此已后。更不敢稱量眾生。寶。堅和尚云。我。見老鴉在生槃上回頭轉腦。便。全體見渠法身。又有俗官入寺。與盤山和尚登殿。問云。此雀兒還有佛性不。師云有。問。既有佛性。為甚麼向佛頭上阿。師云。是何不向鷂子頭上阿。
問。佛性於五眼中。何眼能見。
答。涅槃經云。佛眼見故。而得明瞭。以佛眼見一切美惡差別等事。悉皆不動。為見性故。維摩經云。善能分別諸
【現代漢語翻譯】 現代漢語譯本：如果不能斷除五種我執，那麼一切功德都不能成就。因為執著於我，就不能看到虛妄的過失和真實的功德。如果不能看到虛妄的過失和真實的功德，就不會對眾生生起大悲心。由於聽聞佛陀宣說佛性，從而知曉虛妄的過失和真實的功德，就會對眾生生起大悲心，沒有彼此的分別，因此可以斷除我執。因為這五種因緣，佛陀宣說佛性產生五種功德：一是生起精進心，二是生起恭敬心，三是生起般若（Prajna，智慧），四是生起阇那（Dhyana，禪定），五是生起大悲心。通過這五種功德，能夠轉化五種過失。由於精進，能夠轉化下劣的心；由於恭敬，能夠轉化輕慢的意；由於般若，能夠轉化妄想執著；由於生起阇那俗智，能夠顯現實智以及各種功德，因此能夠轉化誹謗真法；由於大悲心，慈悲憐憫平等對待一切眾生，因此能夠轉化我執。乃至由於般若，不捨棄涅槃（Nirvana，寂滅）；由於大悲，不捨棄生死輪迴。由於般若，成就佛法；由於大悲，成就眾生。因此，如果瞭解一切眾生皆有佛性，自然就不會誹謗和輕慢，沒有過失和違背。為什麼呢？因為眾生是如此的微妙，都是不可思議的。例如佛陀在竹林中說法，給白鴿鳥授記，劫國（Kalpa，劫波）名號八相之記，諸大菩薩等都深切懺悔，都說：『如果智慧沒有達到如來（Tathagata，佛陀）的程度，我們從此以後，再也不敢稱量眾生。』寶堅和尚說：『我看見老鴉在生槃上回頭轉腦，便完全看見它的法身。』又有俗官進入寺廟，與盤山和尚一同登上大殿，問道：『這雀兒還有佛性嗎？』和尚說：『有。』問：『既然有佛性，為什麼要在佛頭上拉屎呢？』和尚說：『為什麼不向鷂子頭上拉屎呢？』 問：佛性在五眼中，哪一隻眼能夠看見？ 答：《涅槃經》說：『用佛眼才能看見，而且能夠明瞭。』因為佛眼能夠看見一切美惡差別等事，都能夠不動心，因為是見性。維摩經（Vimalakirti Sutra）說：『善於分別諸
【English Translation】 English version: If one cannot eliminate the five attachments to self, then all merits will not be accomplished. Because of attachment to self, one cannot see the false faults and true merits. If one cannot see the false faults and true merits, one will not generate great compassion towards sentient beings. Because of hearing the Buddha speak of Buddha-nature, one knows the false faults and true merits, and thus generates great compassion towards sentient beings, without any distinction of self and other, and therefore can eliminate attachment to self. Because of these five causes and conditions, the Buddha said that Buddha-nature produces five kinds of merits: first, generating diligent mind; second, generating respectful conduct; third, generating Prajna (wisdom); fourth, generating Dhyana (meditation); fifth, generating great compassion. Through these five merits, one can transform five faults. Due to diligence, one can transform the inferior mind; due to respect, one can transform the intention of contempt; due to Prajna, one can transform delusional attachments; due to generating Dhyana mundane wisdom, one can reveal true wisdom and all merits, and therefore can transform slandering the true Dharma; due to great compassion, compassionately and equally treating all sentient beings, one can transform attachment to self. Even due to Prajna, one does not abandon Nirvana; due to great compassion, one does not abandon the cycle of birth and death. Due to Prajna, one accomplishes the Buddha-dharma; due to great compassion, one accomplishes sentient beings. Therefore, if one understands that all sentient beings have Buddha-nature, one will naturally not slander or be arrogant, and there will be no faults or violations. Why? Because sentient beings are so subtle, they are all inconceivable. For example, when the Buddha was speaking the Dharma in the Bamboo Grove, he gave predictions to the white pigeon bird, the Kalpa name and the eight aspects, and all the great Bodhisattvas deeply repented, saying: 'If our wisdom has not reached the level of the Tathagata, we will never dare to measure sentient beings again.' Venerable Baojian said: 'I saw an old crow turning its head on the shengpan, and I completely saw its Dharmakaya.' There was also a secular official who entered the temple and ascended the hall with Panshan, asking: 'Does this sparrow have Buddha-nature?' The master said: 'Yes.' He asked: 'Since it has Buddha-nature, why does it defecate on the Buddha's head?' The master said: 'Why doesn't it defecate on the hawk's head?' Question: Among the five eyes, which eye can see Buddha-nature? Answer: The Nirvana Sutra says: 'The Buddha-eye can see it, and can see it clearly.' Because the Buddha-eye can see all the differences between good and evil, and can remain unmoved, because it sees the nature. The Vimalakirti Sutra says: 'Skillfully distinguishing all
法相。于第一義而不動。此是心鑒無礙為眼。非取根塵所對。是以肉眼見粗天眼觀細。慧眼明空。法眼辯有。佛眼觀不二相一實之理。華嚴經離世間品說十眼。所謂肉眼。見一切色故。天眼。見一切眾生心故。慧眼。見一切眾生諸根境界故。法眼。見一切法實相故。佛眼。見如來十力故。智眼。見諸法故。光明眼。見佛光明故。出生死眼。見涅槃故。無礙眼。所見無障故。一切智眼。見普門法界故。又慧眼所見。無法可見故名為見者。見法空故。名為慧眼。非獨慧眼能見。五眼俱現。如是五眼。照如千日。十方之中。無處不見。於一切處。地平如掌。無諸穢惡。若有可見。即是生盲。何以故。無所有故。當知無空。色空俱遣。又見一切塵全是眼。更不可見。聞一切聲全是耳。不復更聞。所以云。一切聲是佛聲。一切色是佛色。又云。離心之外。更無一法。縱見內外。但是自心所見。無別內外。此無過也。乃至若了塵時。塵。全是知也。終不以知知于塵。即有所知也。若知于無知。不異知也。今塵即知。不復更以知及不知。知于無知。但無能所之知。非無知也。此方顯無知也。經云。顯現一切法。各各不相知。見亦如是。又聞者。圓教明我。我即聞故。能聞所聞。皆法界故。故使我外更無別聞。是以若見若聞。若知若覺
【現代漢語翻譯】 現代漢語譯本： 法相，在於第一義諦（paramārtha， ultimate truth）而不動搖。這就是心如明鏡般照見一切而無障礙，是為眼。並非執取根（indriya， sense organ）與塵（viṣaya， sense object）相對的境界。因此，肉眼見粗略之物，天眼觀細微之物，慧眼明瞭空性，法眼辨別諸法實有，佛眼觀照不二之相與真實之理。《華嚴經·離世間品》中說有十眼，即肉眼，能見一切色；天眼，能見一切眾生的心；慧眼，能見一切眾生的諸根境界；法眼，能見一切法的實相；佛眼，能見如來的十力（daśabala， ten powers of a Buddha）；智眼，能見諸法；光明眼，能見佛的光明；出生死眼，能見涅槃；無礙眼，所見之處沒有障礙；一切智眼，能見普門法界。 又，慧眼所見，因為沒有法可以被看見，所以才名為『見』。因為見到諸法皆空，所以名為慧眼。並非只有慧眼才能見，而是五眼同時顯現。這五眼照耀，如同千個太陽，在十方之中，沒有地方不能照見。在一切處，大地平坦如手掌，沒有污穢邪惡。如果有什麼可以被看見，那就是天生的盲人。為什麼呢？因為一切皆是空無所有。應當知道，沒有空，色（rūpa， form）與空都應捨棄。又，見到一切塵（dhūli， dust）全是眼，再也沒有什麼可以被看見的。聽到一切聲音全是耳，不再有什麼可以被聽到。所以說，『一切聲音都是佛的聲音，一切顏色都是佛的顏色。』又說，『離開心之外，再沒有一法。』即使看見內外，也只是自心所見，沒有內外之別。這沒有過失。乃至如果了知塵的時候，塵，全是知。始終不以知去知塵，如果以知去知塵，那就是有所知了。如果知于無知，與知沒有不同。現在塵就是知，不再以知及不知，去知于無知。只是沒有能知與所知的分別，並非沒有知。這才能顯現無知。經中說，『顯現一切法，各各不相知。』見也是這樣。又，聞者，圓教闡明我，我即是聞。能聞與所聞，都是法界。所以使我之外再沒有別的聞。因此，無論是見、是聞、是知、是覺。
【English Translation】 English version: The Dharma characteristic (lakṣaṇa) abides immovably in the First Principle (paramārtha, ultimate truth). This is the mind's mirror-like awareness, unobstructed, serving as the eye. It does not grasp at the objects of the senses (viṣaya) that confront the sense organs (indriya). Therefore, the physical eye sees the coarse, the heavenly eye observes the subtle, the wisdom eye illuminates emptiness, the Dharma eye discerns existence, and the Buddha eye contemplates the non-dual aspect and the truth of the one reality. The 'Leaving the World' chapter of the Avataṃsaka Sūtra speaks of ten eyes: the physical eye, which sees all forms (rūpa); the heavenly eye, which sees the minds of all beings; the wisdom eye, which sees the realms of all beings' faculties; the Dharma eye, which sees the true nature of all dharmas; the Buddha eye, which sees the ten powers (daśabala) of the Tathāgata; the knowledge eye, which sees all dharmas; the light eye, which sees the light of the Buddha; the eye that transcends birth and death, which sees Nirvāṇa; the unobstructed eye, whose vision is unimpeded; and the all-knowing eye, which sees the universal Dharma realm. Furthermore, what the wisdom eye sees is called 'seeing' because there is no Dharma that can be seen. Because it sees that all dharmas are empty, it is called the wisdom eye. It is not only the wisdom eye that can see; all five eyes manifest simultaneously. These five eyes shine like a thousand suns, and there is no place in the ten directions that they cannot illuminate. In all places, the earth is as flat as the palm of one's hand, without any filth or evil. If there is something that can be seen, then one is born blind. Why? Because all is empty and without substance. One should know that there is no emptiness; both form (rūpa) and emptiness should be abandoned. Moreover, seeing that all dust (dhūli) is entirely the eye, there is nothing more to be seen. Hearing that all sounds are entirely the ear, there is nothing more to be heard. Therefore, it is said, 'All sounds are the Buddha's voice, all colors are the Buddha's colors.' It is also said, 'Apart from the mind, there is no other Dharma.' Even if one sees inside and outside, it is only what one's own mind sees; there is no distinction between inside and outside. There is no fault in this. Even when one understands dust, dust is entirely knowing. One should never use knowing to know dust; if one uses knowing to know dust, then there is something known. If one knows unknowing, it is no different from knowing. Now, dust is knowing; one no longer uses knowing or unknowing to know unknowing. There is only the absence of the knower and the known, not the absence of knowing. Only then does unknowing become manifest. The sutra says, 'Manifesting all dharmas, each does not know the other.' Seeing is also like this. Moreover, the hearer, the perfect teaching clarifies the self; the self is hearing. The hearer and the heard are both the Dharma realm. Therefore, there is no other hearing outside of the self. Thus, whether it is seeing, hearing, knowing, or perceiving.
。皆一心故。華嚴經云。所見不可見。所聞不可聞。所知不可知。一心不思議。
問。五眼凡聖共有。則眾生具佛眼。如來有肉眼。云何唯佛眼能觀。十住菩薩等。不見佛性。
答。以十住菩薩。有行有住故。所以不了了見。若見性了了證實之時。不見。已外。更有菩提可行可住。以十住位。緣觀未盡故。心有所在。心有所在。故有所不在。是故不能覺一切法。至佛位息緣。真心平等。無處不在。無不在故。無有一法在於心外。亦無一心在於法外。心與法界。同體照明。故覺一切。又此心性。是真實了知義。遍照法界義。以本有為所照。以凈眼智明為能照。如涅槃經云。見性肉眼。即名佛眼。大涅槃經明二種見佛性。一相貌見。二了了見。相貌見者。謂登地菩薩。方便權智。識變似空。名相貌見。了了見者。謂地上菩薩。根本正智。親證真理。不變相緣。名了了見。即是親證。相貌見者。比量知。了了見者。現量得。
問。既云佛眼能觀佛性。如何教中又言。我以五眼不見。三聚眾生。狂愚無目而言見耶。
答。若約實相體。性遍法界。以實相無相故。則不可見。若論照用。相遍法界。以無相之相。亦可得見。又五眼圓照三諦之理。諸境分明。雖云洞鑑。未必是有。雖云不見。未必是無。斯
【現代漢語翻譯】 皆因一心之故。《華嚴經》說：『所見不可見，所聞不可聞，所知不可知，一心不可思議。』
問：五眼凡夫和聖人共有，那麼眾生就都具有佛眼，如來也有肉眼。為什麼只有佛眼才能觀見（佛性），而十住菩薩等卻不能見到佛性？
答：因為十住菩薩有『行』有『住』，所以不能完全明瞭地見到（佛性）。如果見性明瞭而真實的時候，就不會認為在（見性）之外，還有菩提可以去『行』去『住』。因為十住位的菩薩，緣觀還沒有窮盡，心中還有執著。心中有所執著，故有所不執著。因此不能覺悟一切法。到了佛的果位，息滅了攀緣，真心平等，無處不在。因為無處不在，所以沒有一法在心外，也沒有一心在法外。心與法界，同體照明，所以能覺悟一切。而且此心性，是真實了知的意義，是遍照法界的意義。以本有的（佛性）為所照，以清凈的眼智光明為能照。如《涅槃經》所說：『見性的肉眼，就叫做佛眼。』《大涅槃經》闡明了兩種見佛性：一是相貌見，二是了了見。相貌見，是指登地菩薩，用方便權巧的智慧，識別變異的現象，類似於空，叫做相貌見。了了見，是指地上菩薩，用根本的正智，親自證悟真理，不改變相緣，叫做了了見。也就是親身證悟。相貌見，是比量而知。了了見，是現量而得。
問：既然說佛眼能觀見佛性，為什麼經教中又說：『我以五眼不見三聚眾生（指正定聚、邪定聚、不定聚），那些狂妄愚癡沒有眼睛的人卻說見到了呢？』
答：如果從實相本體來說，（佛）性遍佈法界，因為實相沒有相狀，所以不可見。如果從照用來說，相遍佈法界，因為沒有相的相，也可以得見。而且五眼圓滿地照見三諦（空諦、假諦、中諦）的道理，諸境分明。雖然說洞察一切，未必是真的有。雖然說不見，未必是真的沒有。這...
【English Translation】 Modern English version: All is due to the one mind. The Avatamsaka Sutra says: 'What is seen cannot be seen, what is heard cannot be heard, what is known cannot be known, the one mind is inconceivable.'
Question: The five eyes are shared by both ordinary beings and sages, so all beings possess the Buddha eye, and the Tathagata (如來) has the physical eye. Why is it that only the Buddha eye can perceive (Buddha-nature), while the Ten-dwelling Bodhisattvas (十住菩薩) and others cannot see Buddha-nature?
Answer: Because the Ten-dwelling Bodhisattvas have 'practice' and 'abiding', they cannot see clearly. If they see the nature clearly and verify it, they will not think that outside of (seeing the nature), there is still Bodhi (菩提) to 'practice' and 'abide' in. Because the Ten-dwelling position, the conditioned observation is not exhausted, the mind still has attachments. Because the mind has attachments, it also has what it is not attached to. Therefore, they cannot awaken to all dharmas (法). When they reach the Buddha's position, the conditioned ceases, the true mind is equal, and is omnipresent. Because it is omnipresent, there is no dharma outside the mind, nor is there a mind outside the Dharma-realm (法界). The mind and the Dharma-realm illuminate together, so they can awaken to everything. Moreover, this mind-nature is the meaning of truly knowing, the meaning of illuminating the entire Dharma-realm. Taking the inherent (Buddha-nature) as what is illuminated, and taking the pure eye-wisdom light as what can illuminate. As the Nirvana Sutra says: 'The physical eye that sees the nature is called the Buddha eye.' The Great Nirvana Sutra clarifies two kinds of seeing Buddha-nature: one is seeing the appearance, and the other is seeing clearly. Seeing the appearance refers to the Bodhisattvas who have attained the ground, using expedient skillful wisdom, recognizing the changing phenomena, which is similar to emptiness, called seeing the appearance. Seeing clearly refers to the Bodhisattvas on the ground, using fundamental correct wisdom, personally verifying the truth, not changing the conditioned, called seeing clearly. That is, personally verifying. Seeing the appearance is knowing by analogy. Seeing clearly is obtaining by direct perception.
Question: Since it is said that the Buddha eye can perceive Buddha-nature, why does the teachings also say: 'I do not see the three groups of beings (三聚眾生, referring to those destined for right determination, wrong determination, and undetermined) with the five eyes, but those arrogant and foolish people without eyes say they have seen it?'
Answer: If speaking from the perspective of the Reality-aspect (實相) body, the nature pervades the Dharma-realm, because the Reality-aspect has no form, so it cannot be seen. If speaking from the perspective of illumination and function, the form pervades the Dharma-realm, because the form of no form can also be seen. Moreover, the five eyes fully illuminate the principle of the three truths (三諦, emptiness, provisional existence, and the middle way), and all realms are clear. Although it is said to penetrate everything, it is not necessarily truly existent. Although it is said not to see, it is not necessarily truly non-existent. This...
乃無相之相。不觀之觀。當知相中無相。只勿相。觀中無觀。只勿觀。體萬物而自虛。同一道之清凈。豈同執實隨塵。作能所斷常之見耶。
問。夫佛眼者。皆是圓修圓證方具。十住菩薩。尚未分明。云何無明。煩惱凡夫。尚未得天眼。云何得同佛眼。
答。如來五眼。眾生悉具。非待證聖方有。涅槃經云。若學大乘人。雖是肉眼。而名佛眼。二乘雖具天眼。不名佛眼。又云。見如來性者。雖有煩惱。如無煩惱。若實明宗見性。即肉眼而明佛眼。以智照為眼故。臺教約五。品初位中。以凡夫心。同佛所知。用所生眼。齊如來見。若論明味淺深。即落修證。今直論見性。即無前後。所以鴦崛摩羅經偈云。所謂彼眼根。于諸如來常。具足無減修。了了分明見者。止觀釋云。彼是九法界眼根也。于如來常者。九界自謂各各非真。如來觀之。即佛法界。無二無別。無減修者。觀諸眼即佛眼。一心三諦。圓因具足。無有缺減也。了了分明見者。照實爲了了。照權為分明。三智一心中。五眼具足圓照。名爲了了見佛性也。見論圓證。修論圓因。又具足修者。觀于眼根。舍二邊漏。名為檀。眼根不為二邊所傷。名為尸。眼根寂滅。不為二邊所動。名為羼提。眼根及識。自然流入薩婆若海。名為精進。觀眼實性。名為上定
【現代漢語翻譯】 現代漢語譯本： 這是無相之相，是不觀之觀。應當明白，相之中沒有實在的相，只是不要執著于相；觀之中沒有實在的觀，只是不要執著于觀。體悟萬物而自身空虛，與「道」的清凈同一。怎能像那些執著于實有、追逐塵世的人一樣，產生能與所、斷與常的見解呢？
問：佛眼，都是通過圓滿的修行和圓滿的證悟才能具備。十住菩薩（Dashabhūmika Bodhisattva，指十地菩薩）尚未完全明白，為什麼無明（Avidyā，指無知）、煩惱（Kleshas，指各種負面情緒）的凡夫，尚未獲得天眼（Divyacakṣus，指天眼通），卻能與佛眼相同呢？
答：如來的五眼（Pañcacakṣus，指五種不同的智慧之眼），眾生都具備，並非要等到證得聖果才有。涅槃經（Nirvana Sutra）說：『如果學習大乘佛法的人，即使是肉眼（Māṃsacakṣus，指肉眼），也稱為佛眼。』二乘（Śrāvaka and Pratyekabuddha，指聲聞乘和緣覺乘）雖然具有天眼，卻不能稱為佛眼。又說：『見到如來本性的人，即使有煩惱，也如同沒有煩惱。』如果真正明白宗門，見到自性，那麼肉眼就是明亮的佛眼，因為是以智慧之光作為眼睛。天臺宗（Tiantai School）從五個品位（Five Stages）的最初階段來說，以凡夫的心，與佛所知相同，用所生的眼睛，與如來所見相同。如果討論明白的程度和味道的深淺，就落入了修行和證悟的範疇。現在直接討論見性，就沒有先後之分。所以《鴦崛摩羅經》（Aṅgulimāla Sūtra）的偈頌說：『所謂的彼眼根，對於諸如來常，具足無減修，了了分明見。』止觀（Śamatha-Vipassanā，指止觀）解釋說：『彼是九法界（Nine Realms）的眼根。于如來常者，九界自己認為各自不是真實的，如來觀察它們，就是佛法界（Buddha-dhātu，指佛的境界），沒有二樣沒有分別。無減修者，觀察諸眼就是佛眼，一心三諦（Three Truths in One Mind），圓滿的因具足，沒有缺少減少。了了分明見者，照實爲了了，照權為分明，三智（Three Wisdoms）在一心中，五眼具足圓滿照耀，名為明瞭見到佛性。』見論圓證，修論圓因。又具足修者，觀察眼根，捨棄二邊之漏，名為檀（Dāna，指佈施）。眼根不被二邊所傷害，名為尸（Śīla，指持戒）。眼根寂滅，不被二邊所動，名為羼提（Kṣānti，指忍辱）。眼根及識，自然流入薩婆若海（Sarvajña，指一切智），名為精進（Vīrya，指精進）。觀察眼根的實性，名為上定（Samādhi，指禪定）。
【English Translation】 English version: It is the form of no-form, the contemplation of non-contemplation. One should understand that within form there is no real form; just do not cling to form. Within contemplation there is no real contemplation; just do not cling to contemplation. Embodying all things while being empty of oneself, it is the same purity as the 'Tao'. How can it be like those who cling to reality and chase after the dust, creating views of subject and object, permanence and impermanence?
Question: The Buddha-eye (Buddha-cakṣus), is fully attained only through complete cultivation and complete realization. Even the Dashabhūmika Bodhisattvas (Dashabhūmika Bodhisattva, referring to the Bodhisattvas of the Ten Grounds) have not fully understood it. Why is it that ignorant (Avidyā, referring to ignorance) and afflicted (Kleshas, referring to negative emotions) ordinary beings, who have not yet obtained the divine eye (Divyacakṣus, referring to the divine eye), can be the same as the Buddha-eye?
Answer: The Tathagata's five eyes (Pañcacakṣus, referring to the five different eyes of wisdom) are all possessed by sentient beings; it is not necessary to wait until one attains sainthood to have them. The Nirvana Sutra (Nirvana Sutra) says: 'If one studies the Mahayana (Mahāyāna, referring to the Great Vehicle) teachings, even with the physical eye (Māṃsacakṣus, referring to the physical eye), it is called the Buddha-eye.' Although the Two Vehicles (Śrāvaka and Pratyekabuddha, referring to the Hearer Vehicle and the Solitary Realizer Vehicle) possess the divine eye, it cannot be called the Buddha-eye. It also says: 'Those who see the nature of the Tathagata, even with afflictions, are as if without afflictions.' If one truly understands the essence of the teachings and sees one's nature, then the physical eye is the bright Buddha-eye, because it uses the light of wisdom as its eye. The Tiantai School (Tiantai School), from the initial stage of the Five Stages (Five Stages), says that with the mind of an ordinary person, one is the same as what the Buddha knows, and with the eye that is born, one is the same as what the Tathagata sees. If we discuss the degree of understanding and the depth of the taste, then we fall into the category of cultivation and realization. Now, directly discussing seeing the nature, there is no before or after. Therefore, the verse in the Aṅgulimāla Sūtra (Aṅgulimāla Sūtra) says: 'The so-called eye-faculty, for all the Tathagatas, is always complete, without decrease or cultivation, clearly and distinctly seen.' The Śamatha-Vipassanā (Śamatha-Vipassanā, referring to calming and insight meditation) explains: 'That is the eye-faculty of the Nine Realms (Nine Realms). 'For the Tathagatas always' means that the Nine Realms themselves think that they are not real, but when the Tathagata observes them, they are the Buddha-dhātu (Buddha-dhātu, referring to the Buddha-nature), without difference or distinction. 'Without decrease or cultivation' means that observing all eyes is the Buddha-eye, the Three Truths in One Mind (Three Truths in One Mind), the complete cause is complete, without lack or decrease. 'Clearly and distinctly seen' means that illuminating reality is clarity, and illuminating the provisional is distinctness. The Three Wisdoms (Three Wisdoms) in one mind, the five eyes are complete and fully illuminate, which is called clearly seeing the Buddha-nature.' Seeing discusses complete realization, and cultivation discusses complete cause. Furthermore, 'complete cultivation' means that observing the eye-faculty, abandoning the leakage of the two extremes, is called Dāna (Dāna, referring to giving). The eye-faculty is not harmed by the two extremes, which is called Śīla (Śīla, referring to precepts). The eye-faculty is silent and does not move by the two extremes, which is called Kṣānti (Kṣānti, referring to patience). The eye-faculty and consciousness naturally flow into the ocean of Sarvajña (Sarvajña, referring to all-knowing wisdom), which is called Vīrya (Vīrya, referring to diligence). Observing the true nature of the eye-faculty is called Samādhi (Samādhi, referring to meditation).
。以一切種智。照眼中道。名為智慧。是為眼根具足無減修。無減故。了了分明。見眼法界。乃至彼意根。于諸如來常。具足。無減修。了了分明見。於一一根。即空即假即中。三觀一心。名無減修。證慧眼法界。佛眼一心中得。名了了見。皆如上說。根既如此。塵亦復然。一切諸法。亦復如是。是為圓教調伏諸根。滿足六度。此則究竟調伏。究竟滿足。如是助道。助究竟道。當知六度。遍能調伏一切諸根也。又若論差別者。則諸天是報得。二乘是修得。我此宗門。非報非修。是發得。五眼。以本圓具故。若悟佛乘人。雖具煩惱性。能知如來秘密之藏。即肉眼而名佛眼。二乘人。雖證滅修道。具漏盡通。即天眼而為翳眼。所以志公云。大士肉眼圓通。二乘天眼有翳。融大師云。不取天眼等五通。造事外道。唯取入理凡夫耳。
宗鏡錄卷第八十
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第八十一
慧日永明寺主智覺禪師延壽集
夫真如一心。平等法界。眾生不了。妄受沉淪。今悟此宗。欲入圓覺位。於六度萬行莊嚴門中。以何法助道保任。速得成就。
答。若論莊嚴。無非福智二業。於六波羅蜜中。前五是福德業。后
【現代漢語翻譯】 現代漢語譯本：以一切種智（對一切事物和現象的全面、徹底的理解）照見眼根中的中道，這被稱為智慧。這就是眼根具足，沒有缺失的修習。因為沒有缺失，所以能夠清晰分明地見到眼法界。乃至意根也是如此，對於諸如來常，都是具足，沒有缺失的修習，能夠清晰分明地見到。對於每一個根，即是空，即是假，即是中，以三觀一心的方式修習，這被稱為沒有缺失的修習。證得慧眼法界，在佛眼中一心獲得，這被稱為清晰分明的見。這些都如上面所說。根既然如此，塵（感官的對象）也是如此。一切諸法，也都是如此。這就是圓教調伏諸根，滿足六度（佈施、持戒、忍辱、精進、禪定、智慧）。這才是究竟的調伏，究竟的滿足。像這樣助道，幫助達到究竟之道。應當知道六度能夠普遍地調伏一切諸根。另外，如果論差別，那麼諸天是報得（通過善業獲得的果報），二乘（聲聞乘和緣覺乘）是修得（通過修行獲得的果報）。我這個宗門，非報非修，是發得（通過覺悟而獲得的）。五眼（肉眼、天眼、慧眼、法眼、佛眼），本來就圓滿具足。如果覺悟佛乘的人，即使具有煩惱的本性，也能知道如來的秘密之藏，即便是肉眼，也可以稱為佛眼。二乘人，即使證得滅盡修道，具有漏盡通（斷絕了一切煩惱的智慧），即便是天眼，也可能成為翳眼（被遮蔽的眼睛）。所以志公說，大士的肉眼是圓通的，二乘的天眼是有遮蔽的。融大師說，不取天眼等五通，造事外道，只取入理凡夫罷了。 《宗鏡錄》卷第八十 戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》 《宗鏡錄》卷第八十一 慧日永明寺主智覺禪師延壽集 真如一心，平等法界，眾生不瞭解，妄受沉淪。現在覺悟了這個宗門，想要進入圓覺位，在六度萬行莊嚴門中，用什麼法來助道保任，才能快速獲得成就？ 回答：如果論莊嚴，沒有不是福智二業的。在六波羅蜜中，前五是福德業，后一是智慧業。
【English Translation】 English version: Using the all-knowing wisdom (Sarvajna, the comprehensive and thorough understanding of all things and phenomena) to illuminate the Middle Way in the eye-faculty is called wisdom. This is the complete and undiminished cultivation of the eye-faculty. Because it is undiminished, one can clearly and distinctly see the eye-dhatu (the realm of visual objects). And so it is with the mind-faculty; regarding the eternal Tathagatas (the 'Thus Come Ones', Buddhas), it is complete and undiminished cultivation, enabling clear and distinct seeing. For each faculty, being both emptiness, provisional existence, and the Middle Way, cultivating with the single-mindedness of the Three Contemplations is called undiminished cultivation. Realizing the wisdom-eye dharma-dhatu (the realm of the wisdom-eye), attaining it single-mindedly in the Buddha-eye, is called clear and distinct seeing. All of this is as described above. Since the faculties are like this, so too are the objects (sense objects). All dharmas (phenomena) are also like this. This is the perfect teaching of taming the faculties and fulfilling the Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom). This is the ultimate taming, the ultimate fulfillment. Assisting the path in this way helps to reach the ultimate path. Know that the Six Paramitas can universally tame all faculties. Furthermore, if we discuss the differences, then the devas (gods) attain it through retribution (the result of good karma), and the Two Vehicles (Sravaka and Pratyekabuddha) attain it through cultivation. This school of mine is neither attained through retribution nor through cultivation, but through awakening. The Five Eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye) are originally complete and fully present. If someone who awakens to the Buddha-vehicle, even with the nature of afflictions, can know the secret treasury of the Tathagata, then even the flesh eye can be called the Buddha-eye. Someone of the Two Vehicles, even if they realize the path of extinction and possess the power of the exhaustion of outflows (wisdom that has cut off all defilements), even the heavenly eye can become an obscured eye. Therefore, Zhi Gong said, 'The great Bodhisattva's flesh eye is perfectly unobstructed, while the Two Vehicles' heavenly eye is obscured.' Master Rong said, 'We do not take the five supernatural powers such as the heavenly eye, which are used by heretics to create affairs; we only take the ordinary person who enters into the principle.' Zong Jing Lu (Record of the Source Mirror) Volume 80 Engraved by the Grand Repository Supervisor in the Wu Shen Year Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu Zong Jing Lu (Record of the Source Mirror) Volume 81 Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yongming Temple The True Thusness is one mind, the Dharma Realm is equal, but sentient beings do not understand and vainly suffer sinking and drowning. Now, having awakened to this school, wanting to enter the position of Perfect Enlightenment, within the gate of adornment with the Six Paramitas and myriad practices, what dharma should be used to assist the path and ensure attainment, so as to quickly achieve it? Answer: If we discuss adornment, there is nothing that is not the two karmas of merit and wisdom. Within the Six Paramitas, the first five are karmas of merit, and the last is the karma of wisdom.
般若是智慧業。前五福德業中。唯禪定一門。最為樞要。前以廣明。今更再述。此宗鏡所集禪定一門。唯約宗說。于諸定中而稱第一。名王三昧。總攝諸門。囊括行原。冠戴智海。亦名無心定。與道相應故。亦名不思議定。情智絕待故。亦名真如三昧。萬行根本故。亦名一行三昧。一念法界故。亦名金剛三昧。常不傾動故。亦名法性三昧。恒無變易故。諸佛智光明海。無量觀行。皆從此生。若不體此理。非佛智故。以此佛智。證斯本理。理則不待照而自了。智則必資理而成照。若本覺性智。性自了故。以平等性智。了本性故。故知理無興廢。寂照靈知。弘之在人。覺有前後。人有照分。功由理髮。失理則失照。要見此理。方成佛耳。此理即是一心。總該萬有。頓悟頓修。更無漸次。為未了不入者。於一心法分出多門。義演恒沙乃至無盡。故法華經偈云。少智樂小法。不自信作佛。是故以方便。分別說諸果。是以信心是佛。罕遇其機。乃諸佛出世之本懷。祖師西來之正意。自古先德。一聞。即心是佛之言。疑根頓盡。或欲燈傳後嗣。便坐道場。或樂灰息游心。住深蘭若。其或障濃信薄。唯思向外馳求。隨他意似鸚鵡之徒。借彼眼如水母之屬。才生不信。便起謗心。今則廣引遍搜探微撮要。所冀證成後學。決定無疑。頓悟
【現代漢語翻譯】 現代漢語譯本 般若是智慧的行業。在之前的五種福德行業中，唯有禪定這一門最為重要。之前已經廣泛闡明，現在再次敘述。這《宗鏡》所收集的禪定一門，只是就宗門而言，在各種禪定中被稱為第一，名為王三昧（最殊勝的禪定），總攝各種法門，囊括修行的根源，如同智慧之海的冠冕。也稱為無心定（沒有分別妄想的禪定），因為它與道相應。也稱為不可思議定（超越思維的禪定），因為情識和智慧都達到了絕對的境界。也稱為真如三昧（與真如本性相應的禪定），因為它是萬行的根本。也稱為一行三昧（專注於一個法界的禪定），因為一念即是法界。也稱為金剛三昧（堅固不壞的禪定），因為它常不傾動。也稱為法性三昧（與法性相應的禪定），因為它恒常不變易。諸佛的智慧光明之海，無量的觀行，都從此產生。如果不體悟這個道理，就不是佛的智慧。用這佛的智慧，來證悟這根本的道理。道理則不需要照耀而自然明瞭，智慧則必須依靠道理才能成就照耀。如果是本覺的自性智慧，自性本來就明瞭。用平等性智，來明瞭本性。所以知道道理沒有興衰，寂靜照耀，靈明覺知，弘揚它在於人。覺悟有先後，人有照了的程度。功用由道理而生髮，失去道理就失去照耀。要見到這個道理，才能成佛。這個道理就是一心，總括萬有。頓悟頓修，更沒有漸次。爲了那些還不瞭解而不能入道的人，從一心法中分出多種法門，義理演說如恒河沙數乃至無窮無盡。所以《法華經》的偈頌說：『少智的人喜歡小法，不相信自己能作佛。因此用方便法門，分別解說各種果位。』因此信心就是佛，很難遇到這樣的機會。這是諸佛出世的本懷，祖師西來的正意。自古以來的先德，一聽到『即心是佛』的言語，疑根就立刻斷盡。或者想要燈燈相傳給後代，便安坐道場。或者喜歡灰身滅智，游心於道，住在深山蘭若。有些人業障深重，信心薄弱，只想著向外馳求，像鸚鵡一樣隨聲附和他人，像水母一樣借用別人的眼睛。才生出不信，就生起誹謗之心。現在廣泛引用，遍地搜尋，探究細微之處，摘取重要內容，所希望的是幫助後來的學習者證成，決定無疑，頓悟。
【English Translation】 English version Prajna (般若) [Wisdom] is the karma of wisdom. Among the previous five meritorious karmas, only Dhyana (禪定) [Meditation] is the most crucial. It has been extensively explained before, and now it is reiterated. This Dhyana section collected in the 'Zong Jing' (宗鏡) [Mirror of the Sect] only speaks from the perspective of the sect, and it is called the first among all Dhyanas, named King Samadhi (王三昧) [The supreme Samadhi], which encompasses all Dharmas, includes the origin of practice, and is like the crown of the sea of wisdom. It is also called No-Mind Samadhi (無心定) [Samadhi without discriminating thoughts], because it corresponds to the Tao (道) [The Way]. It is also called Inconceivable Samadhi (不思議定) [Samadhi beyond comprehension], because emotions and wisdom have reached an absolute state. It is also called True Suchness Samadhi (真如三昧) [Samadhi corresponding to the true nature], because it is the root of all practices. It is also called One Practice Samadhi (一行三昧) [Samadhi of focusing on one Dharma realm], because one thought is the Dharma realm. It is also called Vajra Samadhi (金剛三昧) [Diamond Samadhi], because it is always unshakeable. It is also called Dharmata Samadhi (法性三昧) [Samadhi corresponding to the nature of Dharma], because it is eternally unchanging. The sea of light of the wisdom of all Buddhas, and countless contemplations, all arise from this. If one does not embody this principle, it is not the wisdom of the Buddha. Use this wisdom of the Buddha to realize this fundamental principle. The principle does not need illumination to be understood by itself, while wisdom must rely on the principle to achieve illumination. If it is the innate wisdom of the original awareness, the nature itself is clear. Use the wisdom of equality to understand the original nature. Therefore, know that the principle has no rise or fall, and the silent illumination and spiritual awareness, promoting it lies in people. Enlightenment has before and after, and people have degrees of illumination. Merit arises from the principle, and losing the principle means losing illumination. One must see this principle to become a Buddha. This principle is the One Mind, encompassing all existence. Sudden enlightenment and sudden cultivation, there is no gradual progression. For those who do not understand and cannot enter, multiple methods are divided from the One Mind Dharma, and the meaning is explained as numerous as the sands of the Ganges, even endless. Therefore, the verse in the 'Lotus Sutra' (法華經) says: 'Those with little wisdom delight in small Dharmas, and do not believe that they can become Buddhas. Therefore, using expedient methods, they separately explain various fruits.' Therefore, faith is the Buddha, and it is rare to encounter such an opportunity. This is the original intention of the Buddhas appearing in the world, and the true meaning of the Patriarchs coming from the West. Since ancient times, when the virtuous ones heard the words 'The Mind is the Buddha' (即心是佛), the root of doubt was immediately eradicated. Some wanted to transmit the lamp to future generations, so they sat in the Bodhimanda (道場) [Place of enlightenment]. Others liked to extinguish their bodies and minds, and dwell in deep forests. Some have heavy karmic obstacles and weak faith, only thinking of seeking outwards, like parrots echoing others, like jellyfish borrowing the eyes of others. As soon as disbelief arises, slander arises. Now, we widely quote, search everywhere, explore the subtle, and extract the essential, hoping to help later learners to realize, be certain and without doubt, and have sudden enlightenment.
自心。成佛妙軌。若論法利。功德無邊。虛空可量。斯旨難盡。所以臺教云。若人慾得一切。佛法。相好威儀。說法音聲。十方無畏者。當行此一行三昧。勤行不懈。則能得入。如摩尼珠。隨磨隨光。證不思議功德。一行三昧者。系緣法界。一念法界。信一切法皆是佛法。無前無後。無復際畔。住佛所住。如諸佛住。安處寂滅法界。秘密藏中。則理無不圓。事無不足。故稱秘密。亦號總持。究竟指歸。自他俱利。云何俱利。以平等故。云何平等。以無相故。如入佛境界經偈云。入諸無相定。見諸法寂靜。常入平等故。敬禮無所觀。又一切諸法。有事有理。具體具用。不可偏執。乖此圓乘。以自性定為理。用引發定為事。因事顯理。理則昭然。因理成事。事方圓足。以性實之理。相虛之事。體用交徹。隱顯同時。無礙雙行。能契宗鏡。若唯修事定。但集世禪。雖曰修行。猶生惡覺。以不制意地。未斷其原。長劫練磨。返沈苦道。所以大涅槃經云。一切凡夫雖護身心。猶故生於三種惡覺。三惡覺者。欲覺恚覺。害覺。以貪慾故。即生瞋恚。因瞋恚故。便行損害。夫修行趣道。本為出五欲之泥。翻求利養名聞。如踐蛇虺之地。凡修禪定護念之人。尚被外緣覺觀破壞。何況縱情放逸之人。故知日夜常為煩惱慾火焚燒。覺觀怨賊
【現代漢語翻譯】 現代漢語譯本 自心，是成就佛果的微妙途徑。若論及此法的利益，其功德無邊無際。虛空有可度量之時，此法的旨意卻難以窮盡。所以天臺宗的教義說：『如果有人想要獲得一切佛法、莊嚴的相好和威儀、說法時的美妙音聲、以及在十方世界都無所畏懼，就應當修持這一行三昧，勤奮修行而不懈怠，就能證入。』如同摩尼寶珠，越是打磨越是光亮，從而證得不可思議的功德。所謂一行三昧，就是心念專注於法界，一念即是法界，深信一切法都是佛法，沒有先後，沒有邊際。安住于佛所安住的境界，如同諸佛的安住一樣，安處於寂滅的法界秘密藏中，那麼在理上沒有不圓滿的，在事上沒有不充足的，所以稱為『秘密』，也號為『總持』，是究竟的歸宿，能使自己和他人都能得到利益。如何能使自己和他人都能得到利益呢？因為平等心的緣故。如何是平等呢？因為沒有分別相的緣故。如同《入佛境界經》中的偈頌所說：『進入諸無相的禪定，見到諸法寂靜的本性，常處於平等之中，因此敬禮那無所可觀的境界。』 又，一切諸法，有事相和理體，具體而有作用，不可偏執於一方，否則就違背了這圓滿的教法。以自性本定的狀態為理體，用引發禪定的修行為事相。通過事相來顯明理體，理體自然就彰顯；通過理體來成就事相，事相才能圓滿充足。以自性真實的理體，和現象虛幻的事相，體和用相互交融，隱沒和顯現同時存在，無礙地並行，才能契合宗門的精髓。如果只修事相上的禪定，那只是聚集世間的禪定，雖然說是修行，仍然會產生惡念，因為沒有控制意念的根本，沒有斷除惡唸的根源，長久地磨練，反而會沉淪於痛苦的道路。所以《大涅槃經》說：『一切凡夫雖然守護身心，仍然會產生三種惡念。』這三種惡念是：慾念、嗔念、害念。因為貪慾的緣故，就會產生嗔恚；因為嗔恚的緣故，就會做出損害他人的行為。修行求道，本來是爲了脫離五欲的泥潭，反而追求名利供養，如同行走在有蛇蝎出沒的地方。凡是修習禪定守護正念的人，尚且會被外在的因緣和覺觀所破壞，更何況是那些放縱情慾的人呢？所以要知道日夜常常被煩惱的火焰所焚燒，被覺觀的怨賊所侵害。
【English Translation】 English version 'The mind itself is the wondrous path to attaining Buddhahood. Speaking of its Dharma benefits, its merits are boundless. While the sky can be measured, the essence of this teaching is inexhaustible. Therefore, the Tiantai teachings say: 『If one wishes to obtain all the Buddha-Dharmas, dignified appearances, eloquent speech, and fearlessness in all directions, one should practice this One-Practice Samadhi diligently and without懈怠, then one can enter it.』 Like a Mani jewel, the more it is polished, the brighter it becomes, thus realizing inconceivable merits. The One-Practice Samadhi means focusing the mind on the Dharmadhatu (realm of Dharma), one thought being the Dharmadhatu, believing that all Dharmas are Buddha-Dharma, without beginning or end, without boundaries. Abiding where the Buddhas abide, just as the Buddhas abide, dwelling in the secret treasury of the tranquil Dharmadhatu, then in principle, nothing is incomplete, and in practice, nothing is insufficient. Therefore, it is called 『Secret,』 and also known as 『Total Retention,』 the ultimate destination, benefiting both oneself and others. How does it benefit both? Because of equality. How is it equal? Because of the absence of characteristics. As the verse in the Sutra of Entering the Buddha Realm says: 『Entering all samadhis without characteristics, seeing all Dharmas as tranquil, constantly entering equality, therefore, paying homage to that which is unobservable.』 Furthermore, all Dharmas have phenomena and principle, substance and function, and one should not be attached to one side, otherwise, one would deviate from this perfect vehicle. Taking the inherent state of samadhi as the principle, and using the practice of inducing samadhi as the phenomenon. Through the phenomenon to reveal the principle, the principle will naturally become clear; through the principle to accomplish the phenomenon, the phenomenon will then be complete and sufficient. With the true principle of nature and the illusory phenomenon of appearance, substance and function interpenetrate, concealment and manifestation occur simultaneously, and unobstructed dual practice can accord with the essence of the school. If one only cultivates samadhi in phenomena, one only gathers worldly samadhi. Although it is called practice, evil thoughts still arise, because the root of intention is not controlled, and the source of evil thoughts is not cut off. Prolonged practice will instead sink into the path of suffering. Therefore, the Nirvana Sutra says: 『Although all ordinary beings protect their body and mind, they still give rise to three evil thoughts.』 These three evil thoughts are: desire, anger, and harm. Because of greed, anger arises; because of anger, one harms others. The purpose of cultivating the path is originally to escape the mire of the five desires, but instead, one seeks profit and fame, like treading on the land of snakes and scorpions. Even those who practice meditation and guard their mindfulness are still destroyed by external conditions and perceptions, let alone those who indulge in their desires? Therefore, know that day and night one is constantly burned by the flames of煩惱 (kleshas, afflictions), and harmed by the enemy of perceptions.
侵害。是以郁頭藍弗。以世俗智。伏下地惑。獲非想定。具五神通。時君敬重。就宮供養。郁頭藍弗每來與去。皆乘神通。赴宮供養。王因出巡。命其愛女依前舊儀。供養藍弗。王女珍敬。接足作禮。郁頭藍弗觸女身手。因茲起貪。便生欲覺。遂失神通。飯食已訖。矯施異計。語王女言。我頃來去。皆乘神通。國人思敬。莫由見我。我今食竟。意欲步歸。令國內人鹹得見我。王女謂實。送出閣門。步游歸山。既失神通。情懷悵怏。端坐林藪。潔志安禪。林間。鳥鳴。喧噪。鬧亂。久不得定。移就池邊。安布求禪。池中魚游。驚聒禪思。又不得定。因茲起瞋。便生恚覺。遂發惡愿。愿我來生。作著翅水獺身。上樹害鳥。入水食。魚報魚鳥怨。誓不相放。因茲便。起害覺。現前。復移異。處專志習禪。久方得。定依前證。得非想三昧。命終之後。生非想天。順生受業。八萬大劫。受異熟。果八萬劫滿。順后受。業酬前惡愿。生於欲。界作水獺。身亦云飛貍身。若到所在。水陸空行一切物命。悉皆吃盡。故經云。雖斷煩惱。生非想處。猶故還墮三惡道中。即其義也。故須先入宗鏡。達一心萬行根本。然後福智莊嚴。則不枉功程。永無退轉。得其旨則大智圓明。得其事。則大。用成就。如師子奮迅。成熟法界眾生。猶象王迴旋
【現代漢語翻譯】 現代漢語譯本： 因此，郁頭藍弗（Udalaka Ramaputra，一位著名的苦行者）憑藉世俗的智慧，降伏了下層的迷惑，獲得了非想非非想定（neither perception nor non-perception），具備了五神通（five supernormal powers）。當時的國王非常敬重他，便在宮中供養他。郁頭藍弗每次來去，都憑藉神通。一次，國王外出巡視，命令他心愛的女兒按照之前的禮儀供養郁頭藍弗。王女非常珍重恭敬，接足作禮。郁頭藍弗觸碰到了王女的手，因此生起了貪念，便產生了慾念，於是失去了神通。飯食完畢后，他假裝施展奇特的計策，對王女說：『我之前來去，都憑藉神通，國內的人思慕敬仰，卻無法見到我。我現在吃完飯，想要步行回去，讓國內的人都能夠見到我。』王女以為是真的，便送他出閣門，讓他步行回山。既然失去了神通，心中便悵然若失，於是端坐在林間，清凈心志安住禪定。林間的鳥鳴喧鬧，擾亂了他的禪定，很久都無法安定下來。於是他移到池邊，佈置禪坐之處求取禪定。池中的魚遊動，驚擾了他的禪思，又無法安定下來。因此生起了嗔恨，便產生了恚怒之念，於是發了惡愿：『愿我來生，做一隻長著翅膀的水獺，上樹傷害鳥類，入水吃魚，報復魚和鳥的怨恨，發誓不相放過。』因此便生起了害人之心，顯現在眼前。他又移到別的地方，專心致志地習禪，很久才得以安定，依照之前的證悟，得到了非想三昧（the samadhi of neither perception nor non-perception）。命終之後，生到了非想天（the heaven of neither perception nor non-perception）。順著生前所受的業力，八萬大劫（eighty thousand kalpas）中，承受異熟果報。八萬劫滿后，順著後世所受的業力，償還之前的惡愿，生於欲界（the desire realm），做水獺之身，也叫飛貍之身。如果到了某個地方，水陸空行的一切眾生的性命，都被它吃盡。所以經中說，即使斷除了煩惱，生到非想之處，最終還是會墮入三惡道（three evil realms）之中，就是這個意思。所以必須先進入宗鏡（the Mirror of the Doctrine），通達一心萬行的根本，然後用福德和智慧來莊嚴自己，這樣才不會枉費功夫，永遠不會退轉。得到其中的要旨，就能大智圓明；得到其中的事相，就能大用成就。如同獅子奮迅，成熟法界眾生，猶如象王迴旋。
【English Translation】 English version: Therefore, Udalaka Ramaputra (a famous ascetic), relying on worldly wisdom, subdued the lower realm's delusions, attained the state of neither perception nor non-perception, and possessed the five supernormal powers. The king of that time deeply respected him and provided offerings in the palace. Udalaka Ramaputra would come and go using his supernormal powers. Once, the king went on an inspection tour and instructed his beloved daughter to offer to Udalaka Ramaputra according to the previous custom. The princess cherished and revered him, prostrating at his feet. Udalaka Ramaputra touched the princess's hand, and from this, greed arose, and he developed lustful thoughts, thus losing his supernormal powers. After finishing his meal, he feigned a peculiar plan, saying to the princess, 'I used to come and go using my supernormal powers, and the people of the country admired and respected me, but they could not see me. Now that I have finished eating, I wish to walk back, so that the people of the country can see me.' The princess believed it to be true and sent him out of the pavilion gate, allowing him to walk back to the mountain. Having lost his supernormal powers, he felt dejected, so he sat upright in the forest, purifying his mind and dwelling in meditation. The birds in the forest chirped and made noise, disturbing his meditation, and he could not settle down for a long time. So he moved to the side of a pond, arranging a place to sit and seek meditation. The fish swimming in the pond startled his meditative thoughts, and again he could not settle down. From this, anger arose, and he developed thoughts of hatred, thus making an evil vow: 'May I be reborn as a winged otter, harming birds in the trees and eating fish in the water, retaliating against the resentment of the fish and birds, vowing never to let go.' Therefore, thoughts of harm arose, manifesting before him. He moved to another place, focusing his mind on practicing meditation, and after a long time, he was able to settle down, attaining the samadhi of neither perception nor non-perception as before. After his life ended, he was born in the heaven of neither perception nor non-perception. Following the karma he had accumulated in life, he endured the results of his actions for eighty thousand kalpas. After eighty thousand kalpas, following the karma he would receive in the future, he repaid his previous evil vow, being born in the desire realm as an otter, also called a flying fox. Wherever it went, the lives of all beings that walked on land, swam in water, or flew in the air were devoured by it. Therefore, the sutra says that even if one eliminates afflictions and is born in the realm of neither perception nor non-perception, one will still fall into the three evil realms, which is the meaning of this. Therefore, one must first enter the Mirror of the Doctrine, understanding the root of the one mind and myriad practices, and then adorn oneself with merit and wisdom, so that one's efforts will not be in vain and one will never regress. Obtaining the essence of it, one will have great wisdom and perfect clarity; obtaining the phenomena of it, one will achieve great function. Like a lion's vigorous stride, maturing sentient beings in the Dharma realm, like an elephant king's turning around.
。啓發十方含識。故華嚴論云。師子奮迅三昧者。於十方世界。普同一切眾生想念。作用而成熟之。大用而無作。是奮迅義。夫入宗鏡。萬事周圓。鏡外更無一法可得。如遺教經云。是故汝等。當好制心。制之一處。無事不辦。若不制心。無有是處。一念才起。生死如煙。駕五陰六入之舟航。結十二種類之窟宅。如從一妄念中。結成十二類。根塵相對。發識造業。因色有情。見時生想。於此情想二法。各生四相。從情上。生一有色。二無色。三非有色。四非無色。從想上生。一有想。二無想。三非有想。四非無想。胎因情有。卵為想生。情想合為濕生。情想離為化現。情上無色。則是空散消沉。想上無想。則為土木株杌。此二雖屬無情。然皆從識變。若一念不生。則諸類皆絕。所以信心銘云。心若不異。萬法一如。眼若不睡。諸夢自除。又如雲。譬如動目。能搖湛水。以眼勞觀水。見水有動。眼若不瞬。池水則不搖。妄見若除。亦無草木成壞之相。若舉眼見色由有色陰。舉身受苦樂。由有受陰。舉心即亂。由有想陰。舉眼見生滅。由有行陰。精明湛不搖處。即識陰。又若以遍身針刺俱知。不帶分別。則是識陰。若次第分別。則余識陰。故知一念才起。五陰俱生。微識未亡。六塵不滅。若唯識之義燈常照。妄何由生。一
心之智鏡恒明。旨終不昧。
問。四弘十度。皆可發行。云何須依一心。具足菩提之道。
答。若不依一心。求大乘之人疑情不斷。古德云。求大乘者。所疑有二。夫大乘法體。為一為多。如其是一即無異法。無異法故。無諸眾生。菩薩為誰發弘誓願。若是多法。即非一體。非一體故。物我各別。如何得起同體大悲。由是疑惑。不能發心。今為遣此二疑。立一心法。開真如生滅體用二種門。立一心法者。遣彼初疑。明大乘法唯有一心。一心之外。更無別法。但有無明迷自一心。起諸波浪。流轉六道。雖起六道之浪。不出一心之海。良由一心動作六道。故得發弘誓之愿。六道不出一心。故能起同體大悲。如是依於一心。能遣二疑。得發大心。具足佛道。華嚴演義記。云釋如來法身觀者。先觀發起普賢菩薩微妙行愿。復應以三密加持身心。則能入文殊師利大智慧海。然修行最初。于空閑處。攝念安心。閉目端身。結加跏坐。運心普緣無邊剎海。諦觀三世一切如來。遍於一一佛菩薩前。慇勤恭敬。禮拜旋繞。又以種種供具雲海。奉獻如是等一切聖眾。廣大供養已。復應觀自心。心本不生。自性成就。光明遍照。猶如虛空。復應深起悲念。哀愍眾生。不悟自心。輪迴諸趣。我當普化。拔濟令其開悟。盡無有餘。復
【現代漢語翻譯】 現代漢語譯本：心如明鏡般恒常光明，其宗旨始終不會晦暗。
問：四弘誓願和十度萬行，都可以發起。為何必須依於一心，才能具足菩提之道？（四弘誓願：眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。十度：佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）
答：若不依於一心，求大乘佛法的人疑慮無法斷絕。古德說：『求大乘佛法的人，所疑惑的有兩點。』大乘佛法的本體，是一還是多？如果是一，就沒有其他不同的法，沒有其他不同的法，就沒有各種眾生，菩薩為誰發起弘誓大愿？如果是多，就不是一體，不是一體，物與我各有分別，如何生起同體大悲心？因為這些疑惑，不能發起菩提心。現在爲了消除這兩種疑惑，建立一心之法，開顯真如生滅的體和用兩種門。建立一心之法，是爲了消除最初的疑惑，說明大乘佛法唯有一心，一心之外，更沒有其他法。只有無明迷惑了自己的一心，生起各種波浪，在六道中流轉。雖然生起六道的波浪，也不出一心的大海。正因為一心動作於六道，所以能夠發起弘誓大愿。六道不出一心，所以能夠生起同體大悲心。像這樣依於一心，能夠消除兩種疑惑，得以發起大菩提心，具足成佛之道。《華嚴演義記》中解釋如來法身觀時說：『首先觀察發起普賢菩薩（Samantabhadra Bodhisattva）微妙的行愿，再用身口意三密加持身心，就能進入文殊師利（Manjusri）大智慧海。』修行最初，在空閑的地方，收攝念頭安定身心，閉上眼睛端正身體，結跏趺坐，用心普遍緣于無邊的剎土和大海，仔細觀察三世一切如來，在每一尊佛和菩薩前，慇勤恭敬地禮拜和繞行。再用種種供具雲海，奉獻給這些聖眾，廣大的供養完畢后，再觀察自己的心，心本來不生不滅，自性成就，光明遍照，猶如虛空。再深深地生起悲憫之心，哀憐眾生，不覺悟自己的心，在六道中輪迴。我應當普遍教化，救拔他們，讓他們開悟，沒有剩餘。
【English Translation】 English version: The mind is like a constantly bright mirror, its purpose never obscured.
Question: The Four Great Vows and the Ten Perfections can all be initiated. Why is it necessary to rely on the One Mind to fully embody the path to Bodhi? (Four Great Vows: Sentient beings are boundless, I vow to save them; Afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; The Buddha's path is supreme, I vow to achieve it. Ten Perfections: Generosity, Morality, Patience, Diligence, Concentration, Wisdom, Skillful Means, Vow, Power, Knowledge)
Answer: If one does not rely on the One Mind, those who seek the Mahayana Dharma cannot dispel their doubts. An ancient master said: 'Those who seek the Mahayana Dharma have two doubts.' Is the essence of the Mahayana Dharma one or many? If it is one, then there are no different dharmas. If there are no different dharmas, then there are no various sentient beings. For whom does the Bodhisattva make great vows? If it is many, then it is not one entity. If it is not one entity, then objects and self are separate. How can one generate the Great Compassion of oneness? Because of these doubts, one cannot arouse the Bodhi mind. Now, to dispel these two doubts, we establish the Dharma of the One Mind, revealing the two aspects of the True Thusness: substance and function, arising and ceasing. Establishing the Dharma of the One Mind is to dispel the initial doubt, clarifying that the Mahayana Dharma is only the One Mind. Outside the One Mind, there are no other dharmas. Only ignorance deludes the One Mind, causing various waves to arise, flowing through the six realms. Although the waves of the six realms arise, they do not go beyond the ocean of the One Mind. It is precisely because the One Mind acts in the six realms that one can make great vows. The six realms do not go beyond the One Mind, so one can generate the Great Compassion of oneness. Thus, relying on the One Mind, one can dispel the two doubts, enabling one to arouse the great Bodhi mind and fully embody the path to Buddhahood. The Commentary on the Meaning of the Avatamsaka Sutra says, when explaining the contemplation of the Dharmakaya of the Tathagata: 'First, observe and initiate the subtle practices and vows of Samantabhadra Bodhisattva, then use the three secrets of body, speech, and mind to bless the body and mind, so that one can enter the great wisdom sea of Manjusri.' In the beginning of practice, in a quiet place, gather the thoughts and calm the mind, close the eyes and straighten the body, sit in the lotus position, and universally contemplate the boundless Buddha-fields and seas with the mind, carefully observing all the Tathagatas of the three times, and before each Buddha and Bodhisattva, diligently and respectfully prostrate and circumambulate. Then, with various clouds of offerings, offer to these holy beings. After completing the vast offerings, contemplate one's own mind, the mind is originally unborn and unceasing, its self-nature is complete, its light shines everywhere, like empty space. Then, deeply arouse compassion, pitying sentient beings who are not aware of their own minds and are transmigrating in the six realms. I shall universally teach and liberate them, enabling them to awaken, without any remainder.
應觀察自心。諸眾生心。及諸佛心。本無有異。平等一相。成大菩提。瑩徹清凈。廓然周遍。圓明皎潔。成大月輪。量等虛空。無有邊際。是以垢凈世界。大小法門。乃至六度萬行。皆從凡聖心現。故經云。菩薩摩訶薩。以離垢心。現見無為真如法界。以自在心。現生三界。為教化彼諸眾生故。又經云。依自虛妄染心。眾生染。依自性清凈心。眾生凈。諸法無行經云。雖贊發菩提心。而知心性即是菩提。雖贊大乘經。而知一切諸法皆是大相。雖說菩薩道。而不分別阿羅漢。辟支佛。諸佛。雖贊佈施。而通達佈施平等相。雖贊持戒。而了知諸法同是戒性。雖贊忍辱。而知諸法無生無滅無盡相。雖贊精進。而知諸法不發不行相。雖種種讚歎禪定。而知一切法常定相。雖種種贊于智慧。而了智慧之實性。雖說貪慾之過。而不見法有可貪者。雖說瞋恚之過。而不見法有可瞋者。雖說愚癡之過。而知諸法無癡無礙。雖示眾生墮三惡道怖畏之苦。而不得地獄餓鬼畜生之相。如是諸菩薩。雖隨眾生所能信解。以方便力而為說。而自信解一相之法。故知心外無法。于第一義而不動。為未信者。以方便力。雖說種種道。其實為一乘。所以般若說。一切法皆摩訶衍。靡不運載。思益明。解諸法是菩薩遍行。華嚴入法界。不動祇園。凈名。一
【現代漢語翻譯】 現代漢語譯本：應當觀察自己的心。一切眾生的心，以及諸佛的心，本來沒有差異，平等一相，成就大菩提（覺悟）。晶瑩透徹清凈，空曠周遍，圓滿光明皎潔，成就大月輪，大小如同虛空，沒有邊際。因此，無論是垢凈世界，大小法門，乃至六度萬行，都從凡夫和聖人的心中顯現。所以經典說：『菩薩摩訶薩，以遠離垢染的心，現見無為的真如法界；以自在的心，顯現在三界，爲了教化那些眾生。』 又有經典說：『依靠自己虛妄染污的心，眾生被染污；依靠自性清凈的心，眾生得清凈。』《諸法無行經》說：『雖然讚歎發起菩提心，而知道心性就是菩提；雖然讚歎大乘經典，而知道一切諸法都是大相；雖然說菩薩道，而不分別阿羅漢（斷絕煩惱，證入涅槃的修行者），辟支佛（無師自悟的修行者），諸佛；雖然讚歎佈施，而通達佈施的平等之相；雖然讚歎持戒，而了知諸法都是戒的自性；雖然讚歎忍辱，而知道諸法沒有生沒有滅沒有窮盡之相；雖然讚歎精進，而知道諸法不發起不執行之相；雖然種種讚歎禪定，而知道一切法常是禪定之相；雖然種種讚歎智慧，而了知智慧的真實自性；雖然說貪慾的過失，而看不見法有可以貪戀的；雖然說嗔恚的過失，而看不見法有可以嗔恨的；雖然說愚癡的過失，而知道諸法沒有愚癡沒有障礙；雖然向眾生展示墮入三惡道（地獄、餓鬼、畜生）怖畏的痛苦，而得不到地獄餓鬼畜生的相。』 像這樣的諸位菩薩，雖然隨順眾生所能相信理解的，以方便之力而為他們解說，而自己相信理解一相之法，所以知道心外沒有法，對於第一義而不動搖。爲了未信者，以方便之力，雖然說種種道，其實為一乘。所以般若經說：『一切法都是摩訶衍（大乘），沒有不被運載的。』《思益經》闡明：『理解諸法是菩薩普遍的修行。』《華嚴經》進入法界，不動祇園（佛陀說法之處）。《維摩詰經》，一
【English Translation】 English version: One should observe one's own mind. The minds of all sentient beings, and the minds of all Buddhas, are fundamentally without difference, of equal and singular nature, accomplishing Great Bodhi (Enlightenment). Luminous, clear, and pure, vast and all-pervading, perfectly bright and radiant, accomplishing a Great Moon Wheel, measuring equal to space, without boundaries. Therefore, whether defiled or pure worlds, great or small Dharma (teachings) methods, even the Six Perfections and myriad practices, all manifest from the minds of ordinary beings and sages. Hence, the sutra says: 'Bodhisattvas (enlightenment beings) Mahasattvas (great beings), with minds free from defilement, directly perceive the unconditioned True Thusness Dharma Realm; with liberated minds, manifest in the Three Realms, for the sake of teaching and transforming those sentient beings.' Furthermore, the sutra says: 'Relying on one's own illusory and defiled mind, sentient beings are defiled; relying on the self-nature pure mind, sentient beings are purified.' The Sutra on the Absence of Characteristics in All Dharmas says: 'Although praising the arising of the Bodhi mind, one knows that the nature of mind is Bodhi; although praising the Mahayana (Great Vehicle) sutras, one knows that all dharmas are of the Great Form; although speaking of the Bodhisattva path, one does not differentiate between Arhats (liberated beings), Pratyekabuddhas (solitary Buddhas), and all Buddhas; although praising generosity, one understands the equality of generosity; although praising moral discipline, one understands that all dharmas share the same nature of discipline; although praising patience, one knows that all dharmas have no arising, no ceasing, and no exhaustion; although praising diligence, one knows that all dharmas have no arising and no going; although variously praising meditation, one knows that all dharmas are constantly in a state of meditation; although variously praising wisdom, one understands the true nature of wisdom; although speaking of the faults of greed, one does not see any dharma as being desirable; although speaking of the faults of anger, one does not see any dharma as being hateful; although speaking of the faults of ignorance, one knows that all dharmas are without ignorance and without obstruction; although showing sentient beings the fearful suffering of falling into the Three Evil Realms (hell, hungry ghosts, animals), one does not obtain the form of hell beings, hungry ghosts, or animals.' Such Bodhisattvas, although according to what sentient beings are able to believe and understand, use skillful means to explain for them, they themselves believe and understand the dharma of singular nature, therefore knowing that there is no dharma outside the mind, and are unmoving with regard to the ultimate meaning. For those who have not yet believed, using skillful means, although speaking of various paths, in reality it is the One Vehicle. Therefore, the Prajna (wisdom) says: 'All dharmas are Mahayana, none are not carried.' The Vimalakirti Sutra clarifies: 'Understanding all dharmas is the universal practice of Bodhisattvas.' The Avatamsaka Sutra enters the Dharma Realm, unmoving in Jeta Grove (where the Buddha taught). The Vimalakirti Sutra, one
念知一切法是道場。故知一法周備。無事不該。可謂圓滿菩提。成就佛道。乃至坐禪見境。諸魔事起。但了一心。境界自滅。可謂降魔妙術。治惑靈方。匪用心神。安然入道。起信論云。修行止者。住寂靜處。結加趺坐。端身正意。不依氣息。不依形色。不依虛空。不依地水火風。乃至不依見聞覺知。一切分別想念皆除。亦遣除想。以一切法不生不滅。皆無相故。前心依境以舍于境。后念依心。復舍於心。以心馳外境。攝住內心。后復超心。不取心相。以離真如不可得故。乃至魔事現前。念彼一切皆是思惟。剎那即滅。遠離諸相。入真如三昧。心相既離。真相亦盡。摩訶衍論釋云。若真若偽。唯自妄心現量境界。無有其實。無所著故。又若真若偽。皆一真如。皆一法身。無有別異。不斷除故。是以但了一心。不忘正念。一切境界。自然消滅。可謂應念斷除。豈勞功行。此乃西來的旨。諸佛正宗。圓信圓修。不同權漸。直下得力。如師子就人。一槌便成。猶王之寶器。可謂等賜高廣大車。悉與如來平等滅度。豈同貧所樂法。下劣之乘者哉。若有人不信此宗鏡正義。反墮邪思。徇假執權而迷真實。如金易鍮石。鳳換山雞。如此愚盲。過在無眼。如昔人乘馬。腰著金帶。見乘驢者。著驢絳帶。即便問之。或中何物貴。彼即答
【現代漢語翻譯】 現代漢語譯本： 念知一切法（dharma，宇宙間一切事物和現象）是道場（bodhimanda，覺悟的場所）。因此，知道一個法就周全完備，沒有事情不包含在內。這可以稱為圓滿菩提（bodhi，覺悟），成就佛道（Buddha-dharma，成佛的道路）。乃至坐禪（dhyana，禪定）時見到境界，各種魔事（mara-karma，障礙修行的事物）生起，只要明瞭一心，境界自然消滅。這可以稱為降魔的奇妙方法，治療迷惑的靈驗藥方，不用心神，安然入道。《起信論》說：『修行止（samatha，止息）的人，住在寂靜的地方，結跏趺坐（vajrasana，一種坐姿），端正身體，專一意念，不依賴氣息，不依賴形色，不依賴虛空，不依賴地水火風，乃至不依賴見聞覺知，一切分別想念都去除，也去除去除想的念頭，因為一切法不生不滅，都是無相的緣故。』前念依賴外境而捨棄外境，后念依賴內心，又捨棄內心。因為心向外馳逐外境，所以要攝住內心，之後又超越內心，不執取心相，因為離開真如（tathata，事物的真實本性）就不可得。乃至魔事現前，念頭一轉，知道這一切都是思惟，剎那間就滅除，遠離各種相，進入真如三昧（samadhi，一種高度集中的精神狀態）。心相既然離去，真相也消失。《摩訶衍論》解釋說：『無論是真還是偽，都只是自己虛妄的心所顯現的境界，沒有真實性，所以沒有什麼可以執著的。』又說：『無論是真還是偽，都是同一真如，都是同一法身（dharmakaya，佛的法性之身），沒有差別，所以不需要斷除。』因此，只要明瞭一心，不忘記正念，一切境界自然消滅。這可以稱為應念斷除，哪裡需要費力修行呢？這是西來的宗旨，諸佛的正宗，圓滿的信和圓滿的修，不同於權巧和漸進的法門，直接就能得力。就像獅子撲向人，一擊便成。猶如國王的寶器，可以平等地賜予高廣大車，全部與如來（Tathagata，佛的稱號）平等滅度，哪裡像那些安於貧困所喜愛的法，下劣的乘呢？如果有人不相信此《宗鏡》的正義，反而墮入邪思，追逐虛假執著權巧而迷惑真實，就像用金子換取鍮石，用鳳凰換取山雞。如此愚昧盲目，過錯在於沒有眼睛。就像以前有人騎馬，腰上繫著金帶，看見騎驢的人，繫著驢的絳帶，就問他：『其中什麼東西貴重？』那人就回答說：
【English Translation】 English version: Knowing and being mindful of all dharmas (dharma, universal laws and phenomena) is the bodhimanda (bodhimanda, place of enlightenment). Therefore, knowing one dharma is complete and all-encompassing, with nothing left out. This can be called perfect bodhi (bodhi, enlightenment), accomplishing the Buddha-dharma (Buddha-dharma, the path to Buddhahood). Even when seeing visions during seated meditation (dhyana, meditation), and various mara-karmas (mara-karma, obstacles to practice) arise, simply understanding the one mind, the visions will naturally disappear. This can be called the wonderful art of subduing maras, the efficacious remedy for curing delusion, entering the path peacefully without using mental effort. The Awakening of Faith says: 'Those who practice cessation (samatha, calming) reside in quiet places, sit in the lotus position (vajrasana, a seated posture), straighten their bodies, and focus their minds. They do not rely on breath, form, space, earth, water, fire, or wind, nor do they rely on seeing, hearing, feeling, or knowing. All discriminating thoughts are eliminated, and even the thought of eliminating thoughts is discarded, because all dharmas are neither created nor destroyed, and are without characteristics.' The previous thought relies on the external environment and abandons it; the subsequent thought relies on the mind and abandons it. Because the mind chases after external objects, it is necessary to restrain the inner mind, and then transcend the mind, not grasping the mind's appearance, because true suchness (tathata, the true nature of things) cannot be obtained by leaving it. Even when mara-karmas appear, with a single thought, knowing that all of them are thoughts, they will instantly disappear, and one will be far from all appearances, entering the true suchness samadhi (samadhi, a state of deep concentration). Once the mind's appearance is gone, the true appearance also vanishes. The Mahayana Treatise explains: 'Whether true or false, they are only the directly perceived realms of one's own deluded mind, without any reality, so there is nothing to be attached to.' Furthermore, 'Whether true or false, they are all one true suchness, all one dharmakaya (dharmakaya, the body of the Dharma), without any difference, so there is no need to eliminate them.' Therefore, simply understanding the one mind, not forgetting right mindfulness, all realms will naturally disappear. This can be called eliminating thoughts instantly, so why bother with laborious practice? This is the essence that came from the West, the true lineage of all Buddhas, complete faith and complete practice, different from expedient and gradual teachings, directly gaining strength. Like a lion pouncing on a person, it is accomplished with one strike. Like the king's treasure, it can equally bestow high and vast carts, all equally attaining nirvana with the Tathagata (Tathagata, title of a Buddha), how can it be compared to those who are content with the Dharma that pleases the poor, the inferior vehicle? If someone does not believe in the true meaning of this Mirror of the Teaching, but instead falls into wrong thinking, pursuing the false and clinging to the expedient while being deluded about the true, like exchanging gold for brass, exchanging a phoenix for a pheasant. Such foolish blindness is due to having no eyes. Like the person in the past who rode a horse, wearing a gold belt around his waist, saw someone riding a donkey, wearing a donkey's rope belt, and asked him: 'Which of these is more valuable?' That person replied:
云。驢絳甚貴。其人即易之。或為色聲而棄正法。其猶如是。
問。既一心圓滿覺道。云何又發菩提等諸心。若有能發。則有所證。能所既成。唯一之義即墮。
答。夫言發者。即無所發。終不離心有菩提。離菩提有心。大寶積經云。菩提中。心不可得。心中。菩提亦不可得。離菩提。心不可得。離心。菩提亦不可得。乃至若言見有菩提而取證者。當知此輩。即是增上慢人。若能如是信解。乃為真發菩提之者。般若經云。若菩薩知心性。即是菩提。而能發起大菩提心。是名菩薩。又無所發菩薩云。知一切法皆無所發。而發菩提心。然于所證真如。如外無智。能發妙智。智外無如。雙照雙遮。不存不泯。不二而二。理智似分。二而不二。能所俱寂。則是一心菩提。萬行之本。既能通達。法爾利他。運同體之大悲。豈有能所。以無得之方便。誰立自他。止觀云。發真正菩提心者。既深識不思議境。知一苦一切苦。自悲昔苦起惑。耽湎粗弊色聲。縱身口意。作不善業。輪環惡趣嬰諸熱惱。身苦心苦。而自毀傷。而今還以愛繭自纏。癡燈所害。百千萬劫。一何痛哉。設使欲舍三塗。欣。五戒十善。相心修福。如市易博換。翻更益罪。似魚入箄口。蛾赴燈中。狂計邪黠。逾迷逾遠。渴更飲咸。龍鬚縛身。入水轉痛。
【現代漢語翻譯】 現代漢語譯本：譬如有人用雲中的絲帶換取驢的韁繩，認為驢絳非常貴重，就立刻換了。有些人也是這樣，因為貪戀美色和聲音而拋棄了真正的佛法，情況就像這樣愚蠢啊。
問：既然一心已經圓滿覺悟了真理，為什麼還要發起菩提心等等各種心呢？如果說能夠發起這些心，那就說明還有所證悟的境界存在。能證悟的主體和所證悟的客體既然已經形成對立，那麼唯一真如的道理就破滅了。
答：所謂『發』（菩提心），實際上是『無所發』。菩提心終究不離一心，一心也不離菩提心。《大寶積經》說：『在菩提中，心不可得；在心中，菩提也不可得。離開菩提，心不可得；離開心，菩提也不可得。』乃至如果有人說見到菩提而想要去證悟它，應當知道這些人都是增上慢人（未證言證）。如果能夠這樣相信和理解，才是真正發起菩提心的人。《般若經》說：『如果菩薩了知心性就是菩提，並且能夠發起廣大的菩提心，這就叫做菩薩。』又說『無所發菩薩』，了知一切法都是無所發，而發起菩提心。然而對於所證悟的真如，真如之外沒有智慧，能發起微妙的智慧；智慧之外沒有真如，同時照見和遮遣，不執著也不泯滅，非一非異，理體和智慧看似有分別，但實際上不二，能證的主體和所證的客體都寂滅了，這就是一心菩提，是萬行之根本。既然能夠通達這個道理，自然而然地利益他人，運用同體的大悲心，哪裡還有能和所的分別呢？以無所得的方便法門，誰又會建立自和他人的對立呢？《止觀》中說：『發起真正菩提心的人，既然已經深刻地認識到不可思議的境界，知道一個眾生的痛苦就是一切眾生的痛苦。悲憫自己過去因為迷惑而受苦，沉溺於粗俗低劣的色聲，放縱身口意，造作不善的業，在惡道中輪迴，遭受各種熱惱，身心都痛苦，並且自我傷害。現在仍然用愛慾的絲繭把自己纏繞起來，被愚癡的燈火所迷惑，百千萬劫，多麼痛苦啊！即使想要捨棄三惡道，欣求五戒十善，以有相之心修福，就像在市場上做交易一樣，反而會增加罪過，就像魚進入竹簍的入口，飛蛾撲向燈火一樣。瘋狂的算計和邪惡的狡猾，只會越迷越遠，越渴越喝鹹水，用龍鬚來捆綁身體，進入水中反而更加痛苦。』
【English Translation】 English version: For example, someone exchanges a cloud ribbon for a donkey's rein, thinking the donkey's rein is very valuable, and immediately makes the exchange. Some people are like this, abandoning the true Dharma because they are greedy for beautiful sights and sounds. The situation is just as foolish.
Question: Since the one mind has already perfectly awakened to the truth, why is it necessary to arouse the Bodhi mind and other various minds? If it is said that these minds can be aroused, then it means that there is still a state of enlightenment to be attained. Since the subject that attains and the object that is attained have formed an opposition, then the principle of the one and only Suchness is destroyed.
Answer: The so-called 'arising' (of Bodhi mind) is actually 'no arising'. The Bodhi mind ultimately does not depart from the one mind, and the one mind does not depart from the Bodhi mind. The Mahāratnakūṭa Sūtra (大寶積經) says: 'In Bodhi, the mind cannot be obtained; in the mind, Bodhi also cannot be obtained. Apart from Bodhi, the mind cannot be obtained; apart from the mind, Bodhi also cannot be obtained.' Even if someone says they see Bodhi and want to attain it, you should know that these people are adhimāna (增上慢人, those who claim to have attained what they have not). If one can believe and understand in this way, then they are truly a person who has aroused the Bodhi mind. The Prajñā Sūtra (般若經) says: 'If a Bodhisattva knows that the nature of the mind is Bodhi, and is able to arouse the great Bodhi mind, this is called a Bodhisattva.' It also says 'Bodhisattva of no arising', knowing that all dharmas are without arising, and arousing the Bodhi mind. However, regarding the Suchness (真如) that is attained, outside of Suchness there is no wisdom, and it can arouse subtle wisdom; outside of wisdom there is no Suchness, simultaneously illuminating and rejecting, neither clinging nor annihilating, neither one nor different, the principle and wisdom seem to be separate, but in reality they are not two, the subject that attains and the object that is attained are both extinguished, this is the one mind Bodhi, the root of all practices. Since one can understand this principle, one naturally benefits others, using the great compassion of the same body, where is there still a distinction between the able and the attained? With the expedient means of no attainment, who would establish the opposition between self and others? The Zhi Guan (止觀) says: 'A person who arouses the true Bodhi mind, since they have deeply recognized the inconceivable realm, knows that the suffering of one sentient being is the suffering of all sentient beings. They are saddened by their past suffering due to delusion, indulging in coarse and inferior sights and sounds, indulging body, speech, and mind, creating unwholesome karma, and transmigrating in the evil realms, suffering various torments, both physical and mental, and harming themselves. Now they still wrap themselves in the silken cocoon of desire, deluded by the lamp of ignorance, for hundreds of thousands of kalpas, how painful! Even if they want to abandon the three evil paths, and rejoice in the five precepts and ten good deeds, cultivating blessings with a conditioned mind, it is like making a transaction in the market, and will only increase their sins, like a fish entering the mouth of a bamboo basket, or a moth rushing into the lamp. Mad calculations and evil cunning will only lead them further astray, the more they thirst, the more they drink salty water, using dragon whiskers to bind their bodies, entering the water only makes it more painful.'
牛皮系體。向日彌堅。盲入棘林。溺墮洄洑。把刃抱炬痛那可言。虎尾蛇頭。悚焉悼栗。自惟若此。悲他亦然。假令隘路叛出怨國。備歷辛苦。絕而復穌。往至貧里。傭賃一日。止宿草菴。不肯前進。樂為鄙事。不信不識。可悲可怪。思惟彼我。哽痛自他。即起大悲。興兩誓願。眾生無邊誓願度。煩惱無邊誓願斷。雖知眾生如虛空。誓度如虛空之眾生。雖知煩惱無所有。誓斷無所有之煩惱。雖知眾生數甚多。而度多多之眾生。雖知煩惱無邊底。而斷無底之煩惱。雖知眾生如。如佛如。而度如佛如之眾生。雖知煩惱如實相。而斷如實相之煩惱。何者。若但拔苦因。拔苦果。此誓雜毒。故須觀空。若偏觀空。則不見眾生可度。是名著空者。諸佛所不化。若偏見眾生可度。即墮愛見大悲。非解脫道。今則非毒非偽。故名為真。非空邊非有邊。故名為正。如鳥飛空。終不住空。雖不住空。跡不可尋。雖空而度。雖度而空。是故誓與虛空共鬥。故名真正發菩提心。即此意也。又識不思議心。一樂心。一切樂心。我及眾生。昔雖求樂。不知樂因。如執瓦礫。謂如意珠。妄指螢光。呼為日月。今方始解。故起大慈。興兩誓願。謂法門無量誓願知。佛道無上誓願成。雖知法門永寂如空。誓願修行永寂如空。雖知菩提無所有。無所有中吾
【現代漢語翻譯】 現代漢語譯本： 『牛皮系體』，如同用牛皮繩捆綁身體，越拉越緊。『向日彌堅』，就像朝著太陽走，只會越來越困難。『盲入棘林』，盲人進入佈滿荊棘的樹林，『溺墮洄洑』，溺水之人沉入漩渦，痛苦難以言說。『把刃抱炬』，手握利刃，懷抱火炬，痛苦不堪。『虎尾蛇頭』，踩著老虎尾巴，抓著蛇頭，令人恐懼戰慄。『悚焉悼栗』，自己想到這些都感到害怕，想到別人也是如此，更加悲傷。『自惟若此。悲他亦然』，假設在狹窄的道路上，逃離叛亂的國家，『假令隘路叛出怨國』，經歷了各種辛苦，『備歷辛苦』，幾經斷絕又復甦，『絕而復穌』，到達貧困的村落，『往至貧里』，受雇一天，『傭賃一日』，寄宿在簡陋的茅屋，『止宿草菴』，不肯繼續前進，『不肯前進』，樂於做卑賤的事情，『樂為鄙事』，不相信，不認識真理，『不信不識』，真是可悲可怪。想到自己和他人，『可悲可怪。思惟彼我』，哽咽悲痛，『哽痛自他』，於是生起大悲心，『即起大悲』，發起兩個誓願：『興兩誓願』，『眾生無邊誓願度』，眾生無邊誓願度，『煩惱無邊誓願斷』，煩惱無邊誓願斷。雖然知道眾生如虛空，『雖知眾生如虛空』，仍然發誓要度如虛空般的眾生，『誓度如虛空之眾生』。雖然知道煩惱本無所有，『雖知煩惱無所有』，仍然發誓要斷除這無所有的煩惱，『誓斷無所有之煩惱』。雖然知道眾生數量眾多，『雖知眾生數甚多』，仍然要度化這眾多的眾生，『而度多多之眾生』。雖然知道煩惱沒有邊際，『雖知煩惱無邊底』，仍然要斷除這無底的煩惱，『而斷無底之煩惱』。雖然知道眾生如如，如佛如，『雖知眾生如。如佛如』，仍然要度化如如，如佛如的眾生，『而度如佛如之眾生』。雖然知道煩惱如實相，『雖知煩惱如實相』，仍然要斷除如實相的煩惱，『而斷如實相之煩惱』。為什麼呢？『何者』，如果只是拔除痛苦的原因，拔除痛苦的結果，『若但拔苦因。拔苦果』，這個誓願就摻雜了毒藥，『此誓雜毒』，所以必須觀空，『故須觀空』。如果偏執于觀空，『若偏觀空』，就看不到有眾生可以度化，『則不見眾生可度』，這叫做執著于空的人，『是名著空者』，是諸佛所不能教化的，『諸佛所不化』。如果偏執于看到有眾生可以度化，『若偏見眾生可度』，就會墮入愛見大悲，『即墮愛見大悲』，不是解脫之道，『非解脫道』。現在這樣既不是有毒的，也不是虛假的，『今則非毒非偽』，所以稱為真，『故名為真』。不是空的一邊，也不是有的一邊，『非空邊非有邊』，所以稱為正，『故名為正』。如同鳥在空中飛翔，最終不會停留在空中，『如鳥飛空。終不住空』，雖然不住在空中，卻也無法尋找到它的軌跡，『雖不住空。跡不可尋』。雖然空卻仍然度化，『雖空而度』，雖然度化卻仍然是空，『雖度而空』。因此，發誓要與虛空一同奮鬥，『是故誓與虛空共鬥』，所以稱為真正發起菩提心，『故名真正發菩提心』，就是這個意思。又認識到不可思議的心，『即此意也。又識不思議心』，一心快樂的心，『一樂心』，一切快樂的心，『一切樂心』，我和眾生，『我及眾生』，過去雖然追求快樂，『昔雖求樂』，卻不知道快樂的原因，『不知樂因』，如同拿著瓦礫，『如執瓦礫』，卻認為是如意寶珠，『謂如意珠』，錯誤地指著螢火蟲的光芒，『妄指螢光』，呼喊為太陽和月亮，『呼為日月』。現在才開始明白，『今方始解』，所以生起大慈悲心，『故起大慈』，發起兩個誓願：『興兩誓願』，所謂法門無量誓願知，『謂法門無量誓願知』，佛道無上誓願成，『佛道無上誓願成』。雖然知道法門永遠寂靜如虛空，『雖知法門永寂如空』，發誓要修行這永遠寂靜如虛空的法門，『誓願修行永寂如空』。雖然知道菩提本無所有，『雖知菩提無所有』，在這無所有之中，『無所有中吾』
【English Translation】 English version: 'Cowhide binds the body'. Like using cowhide ropes to bind the body, the more you pull, the tighter it gets. 'Strengthening towards the sun'. Like walking towards the sun, it only becomes more difficult. 'A blind man enters a thorny forest'. A blind person entering a forest full of thorns. 'Drowning and falling into whirlpools'. A drowning person sinking into a whirlpool, the pain is indescribable. 'Holding a blade and embracing a torch'. Holding a sharp blade and embracing a torch, the pain is unbearable. 'Tiger's tail and snake's head'. Stepping on a tiger's tail and grabbing a snake's head, it is terrifying and shuddering. 'Terrified and grieving'. Thinking of these things makes one afraid, and thinking that others are the same makes one even more sad. 'Thinking of oneself like this, grieving for others as well'. Suppose on a narrow road, escaping from a rebellious country, 'Assuming a narrow road to escape a rebellious country'. Experiencing all kinds of hardships, 'Experiencing all kinds of hardships'. Severed and revived several times, 'Severed and revived'. Arriving at a poor village, 'Arriving at a poor village'. Hired for a day, 'Hired for a day'. Lodging in a simple thatched hut, 'Lodging in a simple thatched hut'. Unwilling to move forward, 'Unwilling to move forward'. Happy to do lowly things, 'Happy to do lowly things'. Not believing, not knowing the truth, 'Not believing, not knowing'. It is truly sad and strange. Thinking of oneself and others, 'Sad and strange. Thinking of oneself and others'. Choking with grief, 'Choking with grief'. Then arises great compassion, 'Then arises great compassion'. Making two vows: 'Making two vows'. 'Sentient beings are boundless, I vow to liberate them'. Sentient beings are boundless, I vow to liberate them. 'Afflictions are boundless, I vow to end them'. Afflictions are boundless, I vow to end them. Although knowing that sentient beings are like empty space, 'Although knowing that sentient beings are like empty space'. Still vowing to liberate sentient beings like empty space, 'Vowing to liberate sentient beings like empty space'. Although knowing that afflictions have no inherent existence, 'Although knowing that afflictions have no inherent existence'. Still vowing to end these non-existent afflictions, 'Vowing to end these non-existent afflictions'. Although knowing that the number of sentient beings is vast, 'Although knowing that the number of sentient beings is vast'. Still vowing to liberate these vast numbers of sentient beings, 'Vowing to liberate these vast numbers of sentient beings'. Although knowing that afflictions have no bottom, 'Although knowing that afflictions have no bottom'. Still vowing to end these bottomless afflictions, 'Vowing to end these bottomless afflictions'. Although knowing that sentient beings are as they are, as Buddha is, 'Although knowing that sentient beings are as. As Buddha is'. Still vowing to liberate sentient beings who are as they are, as Buddha is, 'Vowing to liberate sentient beings who are as. As Buddha is'. Although knowing that afflictions are like true reality, 'Although knowing that afflictions are like true reality'. Still vowing to end afflictions that are like true reality, 'Vowing to end afflictions that are like true reality'. Why? 'Why?'. If only removing the cause of suffering, removing the result of suffering, 'If only removing the cause of suffering. Removing the result of suffering'. This vow is mixed with poison, 'This vow is mixed with poison'. Therefore, one must contemplate emptiness, 'Therefore, one must contemplate emptiness'. If one is attached to contemplating emptiness, 'If one is attached to contemplating emptiness'. Then one cannot see that there are sentient beings to be liberated, 'Then one cannot see that there are sentient beings to be liberated'. This is called a person attached to emptiness, 'This is called a person attached to emptiness'. Who cannot be taught by the Buddhas, 'Who cannot be taught by the Buddhas'. If one is attached to seeing that there are sentient beings to be liberated, 'If one is attached to seeing that there are sentient beings to be liberated'. One will fall into loving-view compassion, 'One will fall into loving-view compassion'. Which is not the path to liberation, 'Which is not the path to liberation'. Now, this is neither poisonous nor false, 'Now, this is neither poisonous nor false'. Therefore, it is called true, 'Therefore, it is called true'. It is neither on the side of emptiness nor on the side of existence, 'It is neither on the side of emptiness nor on the side of existence'. Therefore, it is called correct, 'Therefore, it is called correct'. Like a bird flying in the sky, it will not ultimately stay in the sky, 'Like a bird flying in the sky. It will not ultimately stay in the sky'. Although not staying in the sky, its tracks cannot be found, 'Although not staying in the sky. Its tracks cannot be found'. Although empty, it still liberates, 'Although empty, it still liberates'. Although liberating, it is still empty, 'Although liberating, it is still empty'. Therefore, vowing to fight with empty space, 'Therefore, vowing to fight with empty space'. Therefore, it is called truly generating Bodhicitta (the aspiration to achieve enlightenment), 'Therefore, it is called truly generating Bodhicitta'. That is the meaning. Also, recognizing the inconceivable mind, 'That is the meaning. Also, recognizing the inconceivable mind'. The mind of one joy, 'The mind of one joy'. The mind of all joy, 'The mind of all joy'. I and sentient beings, 'I and sentient beings'. Although seeking joy in the past, 'Although seeking joy in the past'. We did not know the cause of joy, 'We did not know the cause of joy'. Like holding pebbles, 'Like holding pebbles'. But thinking they were wish-fulfilling jewels, 'But thinking they were wish-fulfilling jewels'. Mistakenly pointing to the light of fireflies, 'Mistakenly pointing to the light of fireflies'. And calling them the sun and moon, 'And calling them the sun and moon'. Now we are beginning to understand, 'Now we are beginning to understand'. Therefore, great compassion arises, 'Therefore, great compassion arises'. Making two vows: 'Making two vows'. Namely, the Dharma doors are immeasurable, I vow to know them, 'Namely, the Dharma doors are immeasurable, I vow to know them'. The Buddha path is supreme, I vow to accomplish it, 'The Buddha path is supreme, I vow to accomplish it'. Although knowing that the Dharma doors are eternally silent like empty space, 'Although knowing that the Dharma doors are eternally silent like empty space'. Vowing to practice these eternally silent Dharma doors like empty space, 'Vowing to practice these eternally silent Dharma doors like empty space'. Although knowing that Bodhi (enlightenment) has no inherent existence, 'Although knowing that Bodhi has no inherent existence'. In this non-existence, 'In this non-existence'
故求之。雖知法門如空無所有。誓畫繢莊嚴虛空。雖知佛道非成所成。如虛空中種樹。使得華得果。雖知法門及佛果非修非不修。而修非證非得。以無所證得而證而得。是名非偽非毒名為真。非空非見愛名為正。如此慈悲誓願。與不可思議境智。非前非后。同時俱起。慈悲即智慧。智慧即慈悲。無緣無念。普覆一切。任運拔苦自然與樂。不同毒害。不同但空。不同愛見。是名真正發菩提心義。
問。華嚴經頌云。禪定持心常一緣。智慧了境同三昧。云何悟入一心。能令根境悉成三昧。
答。內外一切境界。皆從真如一心而起。真心不動。故稱為三昧王。以統御一切萬法萬行故。得稱為王。無有一法。不從一心真如三昧起。此是一切三昧根本。了此根本。則從本所現唸唸塵塵。盡成三昧。以本末無異故。寶積經偈云。如鉆木出火。要假眾緣力。若緣不和合。火終不得生。是不悅意聲。畢竟無所有。知聲性空故。瞋亦不復生。瞋不在於聲。亦不身中住。因緣和合起。離緣終不生。如因乳等緣。和合生酥酪。瞋自性無起。因於粗惡事。愚者不能了。熱惱自燒然。應當如是知。究竟無所有。瞋性本寂靜。但有于假名。瞋恚即實際。以依真如起。了知如法界。是名瞋三昧。又偈云。是大夜叉身。從於自心起。是中無
【現代漢語翻譯】 現代漢語譯本 因此去尋求它。即使知道法門如虛空般一無所有，也發誓要描繪裝飾虛空。即使知道佛道不是成就所能成就的，也要像在虛空中種樹一樣，使其開花結果。即使知道法門和佛果既非修也非不修，也要修習，雖然沒有證得也沒有獲得，但以無所證得而證得，這稱為非虛偽非毒害，名為真。非空非愛見，名為正。如此慈悲誓願，與不可思議的境智，非前非后，同時一起生起。慈悲即是智慧，智慧即是慈悲。無緣無念，普遍覆蓋一切。任運拔除痛苦，自然給予快樂，不同於毒害，不同於空，不同於愛見。這稱為真正發起菩提心的意義。
問：華嚴經的偈頌說：『禪定持心常一緣，智慧了境同三昧。』如何悟入一心，能使根和境都成為三昧？
答：內外一切境界，都從真如一心而生起。真心不動，所以稱為三昧王，因為它統御一切萬法萬行。沒有一法不是從一心真如三昧生起的。這是一切三昧的根本。瞭解了這個根本，那麼從根本所顯現的唸唸塵塵，都成為三昧，因為本末沒有差異。《寶積經》的偈頌說：『如鉆木出火，要假眾緣力，若緣不和合，火終不得生。是不悅意聲，畢竟無所有，知聲性空故，瞋亦不復生。瞋不在於聲，亦不身中住，因緣和合起，離緣終不生。如因乳等緣，和合生酥酪，瞋自性無起，因於粗惡事，愚者不能了，熱惱自燒然。應當如是知，究竟無所有，瞋性本寂靜，但有于假名，瞋恚即實際，以依真如起，了知如法界，是名瞋三昧。』又偈頌說：『是大夜叉身，從於自心起，是中無』
【English Translation】 English version Therefore, seek it. Even knowing that the Dharma gate is like the empty void, vowing to paint and adorn the void. Even knowing that the Buddha path is not achieved by accomplishment, like planting a tree in the void, causing it to blossom and bear fruit. Even knowing that the Dharma gate and the Buddha fruit are neither cultivated nor uncultivated, yet cultivate, though not attained nor gained, but attain and gain through that which is unattainable. This is called non-false, non-poisonous, and named 'Truth'. Non-emptiness, non-attachment to love and views, is named 'Righteousness'. Such compassionate vows, together with inconceivable realms of wisdom, arise simultaneously, neither before nor after. Compassion is wisdom, and wisdom is compassion. Without conditions or thoughts, universally covering all. Effortlessly removing suffering and naturally giving joy, unlike poison, unlike mere emptiness, unlike love and views. This is called the meaning of truly generating Bodhicitta (the mind of enlightenment).
Question: The verse in the Avatamsaka Sutra (Flower Garland Sutra) says: 'Samadhi (meditative absorption) holds the mind constantly on one object, wisdom understands the realm as identical to Samadhi.' How can one awaken to the One Mind, enabling the senses and objects to all become Samadhi?
Answer: All internal and external realms arise from the One Mind of Suchness (Tathata). The True Mind is unmoving, therefore it is called the King of Samadhi, because it governs all dharmas and practices. There is not a single dharma that does not arise from the One Mind, the Suchness Samadhi. This is the root of all Samadhis. Understanding this root, then from the root, every thought and every particle manifested becomes Samadhi, because the root and the branches are not different. The verse in the Ratnakuta Sutra (Collection of Jewels Sutra) says: 'Like drilling wood to produce fire, it requires the power of many conditions. If the conditions are not in harmony, fire will ultimately not arise. Unpleasant sounds are ultimately without substance. Knowing the nature of sound to be empty, anger will no longer arise. Anger is not in the sound, nor does it dwell in the body. It arises from the harmony of conditions, and ceases when conditions are absent. Like the conditions of milk, etc., harmonizing to produce ghee and cheese, anger has no inherent arising, but arises from coarse and evil matters. The foolish cannot understand this, and burn themselves with heat and vexation. One should know it thus, that ultimately there is nothing. The nature of anger is originally tranquil, there is only a false name. Anger is actuality itself, because it arises dependent on Suchness. Understanding it as the Dharma realm, this is called the Samadhi of Anger.' Another verse says: 'The body of the great Yaksha (a type of demon) arises from one's own mind, within it there is no'
有實。妄生於恐怖。亦無有怖心。而生於怖畏。觀法非實故。無相無所得。空無寂靜處。現此夜叉身。如是知虛妄。是夜叉三昧。且夜叉一身。于外相分甚為粗。惡令人怖畏。瞋之一門。是根本煩惱。最能煩亂。此內外二法。尚成三昧。舉一例諸。可為龜鏡。其餘一切心鏡即無非三昧矣。楞伽經云。佛言。大慧。云何三昧樂正受意生身。謂第三。第四第五地。三昧樂正受。故種種自心。寂靜安住。心海。起浪。識相不生。知自心現境界性非性。是名三昧。樂正受意生身。故知了境即心。更無一物。會於本寂。即心海常安。分別不起。即是正受。是以無物可納。名為正受。無境可動。名為正定。首楞嚴三昧經云。問現意天子。菩薩當修何法。得是三昧。天子答。欲得三昧。當行凡法。若見凡法不合不散。是名修行楞嚴三昧。又問。諸佛法中。有合散耶。天子曰。凡法尚無合散。況佛法耶。云何修習。若見凡法。佛法不二。是名修習。是以了一心成現之門。則無修而修。達萬法具足之體。乃不習而習。出入無際。心境一如。即於一切差別法中。唸唸入。唸唸起故。所以華嚴經云。佛子。菩薩摩訶薩。入一切眾生差別身三昧。於此三昧。內身入。外身起。外身入。內身起。同身入。異身起。異身入。同身起。乃至眼處入。耳
【現代漢語翻譯】 現代漢語譯本 有實體存在嗎？妄念產生於恐懼。但實際上並沒有恐懼之心，卻產生了對恐懼的畏懼。觀察諸法並非真實存在，所以沒有形相，沒有可得之物。在空寂無聲之處，顯現出夜叉（Yaksa，一種鬼神）之身。像這樣認識到一切都是虛妄的，就是夜叉三昧（Yaksa-samādhi，夜叉三昧）。且說夜叉這一身，從外在形相上來看非常粗惡，令人感到恐懼。嗔恨是根本煩惱之一，最能擾亂人心。這內外二法尚且能成就三昧，舉一例可以推及其他，可以作為借鑑。其餘一切心鏡，無一不是三昧。 《楞伽經》（Laṅkāvatāra Sūtra）中說，佛說：『大慧（Mahāmati），什麼是三昧樂正受意生身（samādhi-sukha-pratisamvedanānām kāyānirmāṇa，三昧之樂的正受所生的意生身）？』是指第三地、第四地、第五地，因三昧之樂而得正受，所以種種自心寂靜安住。心海不起波浪，識相不生起，知道自心所現的境界，其自性非有非無，這就是三昧樂正受意生身。所以要知道，了知境界就是心，此外再無一物，迴歸到本來的寂靜，心海常常安寧，分別心不起，這就是正受。因此，沒有東西可以納入，名為正受；沒有境界可以動搖，名為正定。 《首楞嚴三昧經》（Śūraṅgama Samādhi Sūtra）中說，現意天子（deva，天神）問：『菩薩應當修習什麼法，才能得到這種三昧？』天子回答：『想要得到三昧，應當行凡夫之法。如果見到凡夫之法不合不散，這就叫做修行首楞嚴三昧。』又問：『諸佛法中有合散嗎？』天子說：『凡夫之法尚且沒有合散，更何況是佛法呢？』『如何修習呢？』『如果見到凡夫之法和佛法不是二，這就叫做修習。』因此，了知一心成就顯現之門，就是無修而修；通達萬法具足的本體，就是不習而習。出入沒有邊際，心境融為一體，就在一切差別法中，唸唸入，唸唸起。所以《華嚴經》（Avataṃsaka Sūtra）中說：『佛子，菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）進入一切眾生差別身三昧，於此三昧中，內身入，外身起；外身入，內身起；同身入，異身起；異身入，同身起；乃至眼處入，耳』
【English Translation】 English version Is there a real entity? Delusions arise from fear. But in reality, there is no fearful mind, yet fear of fear arises. Observing that dharmas are not real, there is therefore no form, and nothing to be attained. In a place of emptiness and stillness, the body of a Yaksa (Yaksa, a type of spirit) appears. Knowing that all is illusory in this way is the Yaksa-samādhi (Yaksa-samādhi). Moreover, the Yaksa's body, from an external appearance, is very coarse and frightening. Anger is one of the fundamental afflictions, most capable of disturbing the mind. These two dharmas, internal and external, can still achieve samādhi. Taking one example can be applied to others, serving as a mirror. All other mind-mirrors are none other than samādhi. The Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra) says, the Buddha said: 'Mahāmati (Mahāmati), what is the samādhi-sukha-pratisamvedanānām kāyānirmāṇa (samādhi-sukha-pratisamvedanānām kāyānirmāṇa)?' It refers to the third, fourth, and fifth bhūmis (bhūmi, levels), attaining right reception through the bliss of samādhi, so all kinds of one's own mind are peacefully abiding. The mind-sea does not rise with waves, the appearances of consciousness do not arise, knowing that the nature of the realm manifested by one's own mind is neither existent nor non-existent, this is called the samādhi-sukha-pratisamvedanānām kāyānirmāṇa. Therefore, know that understanding the realm is the mind, and there is nothing else, returning to the original stillness, the mind-sea is always peaceful, and discriminating thoughts do not arise, this is right reception. Therefore, there is nothing to receive, called right reception; there is no realm to be moved by, called right concentration. The Śūraṅgama Samādhi Sūtra (Śūraṅgama Samādhi Sūtra) says, the deva (deva, celestial being) of present intention asked: 'What dharma should a bodhisattva (bodhisattva, enlightened being) cultivate to attain this samādhi?' The deva replied: 'To attain samādhi, one should practice the dharma of ordinary beings. If one sees that the dharma of ordinary beings neither unites nor disperses, this is called cultivating the Śūraṅgama Samādhi.' He further asked: 'Is there uniting and dispersing in the Buddhadharma?' The deva said: 'Even the dharma of ordinary beings has no uniting and dispersing, how much more so the Buddhadharma?' 'How should one cultivate?' 'If one sees that the dharma of ordinary beings and the Buddhadharma are not two, this is called cultivation.' Therefore, understanding that the one mind accomplishes the gate of manifestation is cultivating without cultivation; realizing the essence of the completeness of all dharmas is learning without learning. Entering and exiting without boundaries, the mind and realm are one, thus in all differentiated dharmas, thought after thought enters, thought after thought arises. Therefore, the Avataṃsaka Sūtra (Avataṃsaka Sūtra) says: 'Buddha-child, the bodhisattva-mahāsattva (bodhisattva-mahāsattva, great bodhisattva) enters the samādhi of the differentiated bodies of all sentient beings, in this samādhi, the inner body enters, the outer body arises; the outer body enters, the inner body arises; the same body enters, the different body arises; the different body enters, the same body arises; even the eye-base enters, the ear'
處起。耳處入。眼處起。鼻處入。舌處起。舌處入。鼻處起。身處入。意處起。意處入。身處起。自處入。他處起。他處入。自處起。一微塵中入。無數世界微塵中起。無數世界微塵中入。一微塵中起。不唯根境盡成三昧。萬法咸作智門。承此宗鏡之光。可謂盡善盡美。何者。體含虛寂。不能贊其美。理絕見聞。不能書其過。降茲已下。皆墮形名。則難逃毀贊矣。如昔人云。夫大道混然無形。寂然無聲。視之不見。聽之不聞。非可以影響知。不得以譭譽稱也。降此以往。則事不雙美。名不併盛矣。雖天地之大。三光之明。聖賢之智。猶未免於譭譽也。故天有坼之象。地有裂之形。日月有謫蝕之變。五星有勃彗之妖。堯有不。慈之誹。舜有誷父之謗。湯有放君之稱。武王有弒主之譏。齊桓有貪淫之目。晉文有不臣之聲。伊尹有無君之跡。管仲有僣上之名。以夫二儀七曜之靈。不能無虧沵。堯舜湯武之聖也。不能免嫌謗。桓文伊管之賢也。不能遣纖過。由此觀之。宇宙庸流。奚能自免怨謗。而無悔吝也。若以心智通靈。成無為之化。則萬累不能幹矣。
問。一心旨趣。蓋是總門。法義難明。廣須開演。如何是法。如何是義。
答。法本無差。隨義有別。從法生義。差別難明。因義顯法。一心易了。禪原集。以
況解釋法義二門。如真金隨工匠等緣。作镮釧等物。金性必不變為銅鐵。金即是法。不變隨緣是義。設有人問何物不變。何物隨緣。只令答云金也。以喻一藏經論義理。只是說心。心即是法。一切是義。故論云。所言法者。謂眾生心。經云。無量義者。從一法生。然無量義。統唯二種。一不變。二隨緣。諸經只說此心隨迷悟緣。成垢凈凡聖等。亦只說此心垢凈等時。元來不變。常自寂滅。真實如如等。設有人問何法不變。何法隨緣。只答云心也。不變是性。隨緣是相。當知性相。皆是一心上義。今性相二宗互相非者。良由不識真心。每聞心字。將謂。只是八識。不知八識但是真心上隨緣之義。故馬鳴以一心為法。以真如生滅二門為義。論云。依於此心。顯示摩訶衍義。心真如是體。心生滅是相用。只說此心。不虛妄。故云真。不變易。故云如。不守自性。故隨緣。以隨緣故。成無量義。又由不變故。始能隨緣。由隨緣故。方能不變。何者謂若變自體。將何隨緣。如無水豈能成波浪。故知一心不動。義遍恒沙。雖遍恒沙。皆是一心之義。
問。欲凈其土。當凈其心。則心外有土。何成自凈。
答。至極法身。常寂光土。離身無土。離土無身。依報是心之相。正報是心之體。體相無礙。依正本同。所以攝境歸
【現代漢語翻譯】 現代漢語譯本： 現在來解釋法義的兩個方面。比如真金經過工匠等因緣，可以製成戒指、手鐲等物品。但金的本性絕對不會變成銅鐵。金就相當於『法』，『不變隨緣』就是『義』。如果有人問：什麼是不變的？什麼是隨緣的？只需要回答說是『金』就可以了。這可以比喻為全部的經論義理，只是在說『心』。『心』就是『法』，一切都是『義』。所以《論》中說：『所說的法，指的是眾生的心。』《經》中說：『無量義，從一法生。』然而無量義，總括起來只有兩種：一是不變，二是隨緣。諸經只是說這個心隨著迷惑和覺悟的因緣，成就染污、清凈、凡夫、聖人等。也只是說這個心在染污、清凈等狀態時，原本是不變的，常自寂滅，真實如如等。如果有人問：什麼是『不變』的法？什麼是『隨緣』的法？只需要回答說是『心』就可以了。不變是『性』，隨緣是『相』。應當知道，『性』和『相』，都是一心上的義理。現在性宗和相宗互相誹謗，就是因為不認識真心。每當聽到『心』字，就認為只是八識，不知道八識只是真心上隨緣的義理。所以馬鳴菩薩以『一心』為『法』，以『真如』和『生滅』二門為『義』。《論》中說：『依於此心，顯示摩訶衍義。』心真如是體，心生滅是相用。只是說這個心，不虛妄，所以說是『真』；不改變，所以說是『如』；不固守自己的本性，所以能隨緣。因為隨緣的緣故，成就無量義。又因為不變的緣故，才能隨緣。因為隨緣的緣故，才能不變。為什麼這樣說呢？如果改變了自體，用什麼去隨緣呢？如果沒有水，怎麼能形成波浪呢？所以知道一心不動，義理遍佈恒河沙數。雖然遍佈恒河沙數，都是一心的義理。
問：想要清凈他的國土，應當清凈他的心，那麼心外有國土，怎麼能成就自凈呢？
答：至極的法身（Dharmakaya），常寂光土（Eternal Stillness Light Land），離開身就沒有國土，離開國土就沒有身。依報（environment）是心的相，正報（physical body）是心的體。體和相沒有障礙，依報和正報原本相同。所以攝境歸
【English Translation】 English version: Now to explain the two aspects of Dharma and meaning. For example, true gold, through the conditions of craftsmen and others, can be made into rings, bracelets, and other objects. However, the nature of gold will never change into copper or iron. Gold is equivalent to 'Dharma,' and 'unchanging yet conditioned' is 'meaning.' If someone asks: What is unchanging? What is conditioned? Just answer that it is 'gold.' This can be compared to the entirety of the scriptures and treatises, which are only speaking about 'mind.' 'Mind' is 'Dharma,' and everything is 'meaning.' Therefore, the Treatise says: 'What is meant by Dharma refers to the minds of sentient beings.' The Sutra says: 'Immeasurable meanings arise from one Dharma.' However, immeasurable meanings can be summarized into two types: one is unchanging, and the other is conditioned. The sutras only speak of this mind, which, through the conditions of delusion and enlightenment, becomes defiled, pure, ordinary, and saintly. They also only speak of this mind, which, in states of defilement and purity, is originally unchanging, constantly in stillness and extinction, truly suchness (Tathata), and so on. If someone asks: What is the 'unchanging' Dharma? What is the 'conditioned' Dharma? Just answer that it is 'mind.' Unchanging is 'nature' (Svabhava), conditioned is 'appearance' (Lakshana). It should be known that 'nature' and 'appearance' are both meanings on the one mind. Now, the Nature School (Madhyamaka) and the Appearance School (Yogacara) criticize each other because they do not recognize the true mind. Whenever they hear the word 'mind,' they think it is only the eight consciousnesses (Vijnana), not knowing that the eight consciousnesses are only the conditioned meaning on the true mind. Therefore, Asvaghosa (馬鳴) takes 'one mind' as 'Dharma' and the two aspects of 'suchness' (真如) and 'arising and ceasing' (生滅) as 'meaning.' The Treatise says: 'Relying on this mind, the meaning of Mahayana is revealed.' Mind as suchness is the substance (體), mind as arising and ceasing is the appearance and function (相用). It only speaks of this mind, which is not false, so it is called 'true'; it does not change, so it is called 'suchness'; it does not cling to its own nature, so it can be conditioned. Because of being conditioned, it achieves immeasurable meanings. Also, because of being unchanging, it can be conditioned. Because of being conditioned, it can be unchanging. Why is this so? If it changed its own substance, what would it use to be conditioned? If there is no water, how can waves be formed? Therefore, know that the one mind is unmoving, and its meaning pervades countless sands of the Ganges. Although it pervades countless sands of the Ganges, it is all the meaning of the one mind.
Question: If one wishes to purify his land, he should purify his mind. Then there is land outside the mind. How can self-purification be achieved?
Answer: The ultimate Dharmakaya (法身), the Land of Eternal Stillness Light (常寂光土), there is no land apart from the body, and no body apart from the land. The circumstantial reward (依報) is the appearance of the mind, and the direct reward (正報) is the substance of the mind. Substance and appearance are without obstruction, and the circumstantial and direct rewards are originally the same. Therefore, to gather the environment and return
心。真空觀中。則攝相歸體。顯出法身。從心現境。妙有觀中。則依體起用。修成報身。若心境秘密圓融觀中。則心境交參。依正無礙。心謂無礙心。諸佛證之以成法身。境謂無礙境。諸佛證之以成凈土。凈名疏中。觀心釋四種境界者。一因緣境。二空境。三假境。四中道境。境是心所依住。即是上也。眾生者。佛告比丘。汝等日夜。常生無量百千眾生。今因緣心多境亦多。心少境亦少。觀心照少境。即是小國土。觀心照多境。亦是多國土。如是觀因緣境。即是化眾生。或調惡境而悟。即是穢土入佛智慧。或觀善境而悟。即是凈土入佛智慧。起菩薩根者。隨所觀善惡之塵。了知此塵即是一切法。此法本來畢竟常寂。常寂之境。發於真智。真智所依佛土。即常寂光土也。複次行人觀是四境。非為貪著境界。但化伏煩惱心數眾生。用此四心而起誓願。愿法界眾生。皆得如我化此心數。悉令清凈。即是凈土安立有為緣集眾生也。行人當知。一切菩薩凈佛國土根本。從此而起。合抱之樹。起于毫末。又凡聖共居。同一妙土。真俗所依。唯一法身。所依不二能依自殊。所既不殊。能亦何別。無始妄習。謂依正殊。若能一切皆融。豈有身土別見。如此觀心。實真凈土。是真了義。若離此者。多是執文隨語生見。義海云。塵毛剎海是
【現代漢語翻譯】 現代漢語譯本：心。在真空觀中，就能夠攝取現象迴歸本體，從而顯現出法身（Dharmakaya，佛的三身之一，代表絕對真理之身）。從心顯現境界，在妙有觀中，就能夠依據本體而生起作用，修成報身（Sambhogakaya，佛的三身之一，代表受用之身）。如果是在心境秘密圓融觀中，那麼心和境相互交融滲透，依報和正報之間沒有障礙。心指的是無礙之心，諸佛通過證悟它來成就法身。境指的是無礙之境，諸佛通過證悟它來成就凈土（Buddhaksetra，佛所居住的清凈國土）。《凈名疏》中，通過觀心來解釋四種境界：一是因緣境，二是空境，三是假境，四是中道境。境是心所依賴和安住的地方，就是上面所說的。眾生，佛告訴比丘們：你們日夜，常常生出無量百千的眾生。現在因為因緣心多，所以境界也多；心少，境界也少。觀心照見少的境界，就是小的國土；觀心照見多的境界，就是多的國土。這樣觀察因緣境，就是化度眾生。或者調伏惡劣的境界而覺悟，就是從穢土進入佛的智慧；或者觀察善良的境界而覺悟，就是從凈土進入佛的智慧。生起菩薩的根本，就是隨著所觀察的善惡之塵，了知這塵就是一切法。這法本來畢竟常寂。從常寂的境界，生髮出真智。真智所依賴的佛土，就是常寂光土（佛所證得的常、樂、我、凈的境界）啊。再次，修行人觀察這四種境界，不是爲了貪著境界，只是爲了化伏煩惱心數的眾生。用這四種心而發起誓願：愿法界一切眾生，都能夠像我一樣化度這些心數的眾生，全部讓他們清凈。這就是在凈土安立有為緣集眾生啊。修行人應當知道，一切菩薩清凈佛國土的根本，都是從此而生起的。合抱的大樹，也是從細小的萌芽開始的。而且凡夫和聖人共同居住，在同一個妙土之中。真諦和俗諦所依賴的，是唯一的法身。所依賴的本體沒有差別，能依賴的主體各自不同。既然所依賴的本體沒有差別，那麼能依賴的主體又有什麼區別呢？無始以來的虛妄習氣，認為依報和正報是不同的。如果能夠一切都融合貫通，哪裡還有身和土的分別之見呢？這樣觀心，才是真正的凈土，是真正了義的。如果離開這些，大多是執著于文字，跟隨語言而產生見解。《義海》說，塵毛剎海是…… English version: The mind. In the contemplation of Emptiness (Sunyata), it can gather phenomena back to the essence, thus revealing the Dharmakaya (the body of the Dharma, one of the Trikaya, representing the body of absolute truth). From the mind manifesting realms, in the contemplation of Wondrous Existence, it can rely on the essence to generate function, cultivating and accomplishing the Sambhogakaya (the body of enjoyment, one of the Trikaya). If it is in the contemplation of the Secret and Perfect Fusion of Mind and Realm, then the mind and realm interpenetrate, and there is no obstruction between the dependent and the principal. The mind refers to the unobstructed mind, which all Buddhas realize to accomplish the Dharmakaya. The realm refers to the unobstructed realm, which all Buddhas realize to accomplish the Pure Land (Buddhaksetra, the pure land where Buddhas reside). In the 'Vimalakirti Sutra Commentary', the four realms are explained through the contemplation of the mind: first, the realm of conditions; second, the realm of emptiness; third, the realm of provisionality; and fourth, the realm of the Middle Way. The realm is where the mind relies and dwells, which is what was mentioned above. Sentient beings, the Buddha told the Bhikkhus: You, day and night, constantly generate countless hundreds of thousands of sentient beings. Now, because there are many conditioned minds, there are also many realms; if there are few minds, there are also few realms. Contemplating the mind and illuminating few realms is a small land; contemplating the mind and illuminating many realms is also a large land. Observing the realm of conditions in this way is transforming sentient beings. Or subduing evil realms and awakening is entering the wisdom of the Buddha from a defiled land; or observing good realms and awakening is entering the wisdom of the Buddha from a pure land. Generating the roots of Bodhisattvas means that, according to the observed dust of good and evil, one understands that this dust is all dharmas. This Dharma is originally and ultimately eternally tranquil. From the realm of eternal tranquility, true wisdom arises. The Buddha land that true wisdom relies on is the Land of Eternal Tranquility and Light (the state of permanence, bliss, self, and purity attained by the Buddha). Furthermore, practitioners observe these four realms not to be attached to the realms, but only to transform and subdue the sentient beings of the number of afflictions. Using these four minds, they make vows: May all sentient beings in the Dharma realm be able to transform these sentient beings of the number of minds like me, and make them all pure. This is establishing conditioned and assembled sentient beings in the Pure Land. Practitioners should know that the root of all Bodhisattvas purifying Buddha lands arises from this. A tree that can be embraced starts from a tiny sprout. Moreover, ordinary beings and sages live together in the same wonderful land. What the true and the conventional rely on is the one Dharmakaya. What is relied upon is not different, but what relies is different. Since what is relied upon is not different, then what relies is also not different. Beginningless deluded habits consider the dependent and the principal to be different. If everything can be fused and interconnected, how can there be separate views of body and land? Contemplating the mind in this way is truly the Pure Land, and it is truly the ultimate meaning. If one departs from these, most are attached to the words and generate views following the language. 'The Ocean of Meaning' says, the dust-mote ocean of lands is...
【English Translation】 English version: The mind. In the contemplation of Emptiness (Sunyata), it can gather phenomena back to the essence, thus revealing the Dharmakaya (the body of the Dharma, one of the Trikaya, representing the body of absolute truth). From the mind manifesting realms, in the contemplation of Wondrous Existence, it can rely on the essence to generate function, cultivating and accomplishing the Sambhogakaya (the body of enjoyment, one of the Trikaya). If it is in the contemplation of the Secret and Perfect Fusion of Mind and Realm, then the mind and realm interpenetrate, and there is no obstruction between the dependent and the principal. The mind refers to the unobstructed mind, which all Buddhas realize to accomplish the Dharmakaya. The realm refers to the unobstructed realm, which all Buddhas realize to accomplish the Pure Land (Buddhaksetra, the pure land where Buddhas reside). In the 'Vimalakirti Sutra Commentary', the four realms are explained through the contemplation of the mind: first, the realm of conditions; second, the realm of emptiness; third, the realm of provisionality; and fourth, the realm of the Middle Way. The realm is where the mind relies and dwells, which is what was mentioned above. Sentient beings, the Buddha told the Bhikkhus: You, day and night, constantly generate countless hundreds of thousands of sentient beings. Now, because there are many conditioned minds, there are also many realms; if there are few minds, there are also few realms. Contemplating the mind and illuminating few realms is a small land; contemplating the mind and illuminating many realms is also a large land. Observing the realm of conditions in this way is transforming sentient beings. Or subduing evil realms and awakening is entering the wisdom of the Buddha from a defiled land; or observing good realms and awakening is entering the wisdom of the Buddha from a pure land. Generating the roots of Bodhisattvas means that, according to the observed dust of good and evil, one understands that this dust is all dharmas. This Dharma is originally and ultimately eternally tranquil. From the realm of eternal tranquility, true wisdom arises. The Buddha land that true wisdom relies on is the Land of Eternal Tranquility and Light (the state of permanence, bliss, self, and purity attained by the Buddha). Furthermore, practitioners observe these four realms not to be attached to the realms, but only to transform and subdue the sentient beings of the number of afflictions. Using these four minds, they make vows: May all sentient beings in the Dharma realm be able to transform these sentient beings of the number of minds like me, and make them all pure. This is establishing conditioned and assembled sentient beings in the Pure Land. Practitioners should know that the root of all Bodhisattvas purifying Buddha lands arises from this. A tree that can be embraced starts from a tiny sprout. Moreover, ordinary beings and sages live together in the same wonderful land. What the true and the conventional rely on is the one Dharmakaya. What is relied upon is not different, but what relies is different. Since what is relied upon is not different, then what relies is also not different. Beginningless deluded habits consider the dependent and the principal to be different. If everything can be fused and interconnected, how can there be separate views of body and land? Contemplating the mind in this way is truly the Pure Land, and it is truly the ultimate meaning. If one departs from these, most are attached to the words and generate views following the language. 'The Ocean of Meaning' says, the dust-mote ocean of lands is...
依。佛身智慧光明是正。今此塵是佛智現。舉體全是佛智。是故光明中見佛剎等。又剎海塵等。全以佛法界如如為塵體。是故塵中現一切佛事。當知依即正。正即依。乃至一事一法。一毛一塵。各各如是合佛依正也。故知萬像繁興。唯一致矣。
宗鏡錄卷第八十一
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第八十二
慧日永明寺主智覺禪師延壽集
夫云何一心而成止觀。
答。法性寂然名止。寂而常照名觀。非能所觀。但是一法。若臺教總論二種止觀。一相待止觀。二絕待止觀。前是拙度。后是巧度。相待止觀者。有三止三觀。三止者。一止息義。二停止義。三不止止義。三觀者。一觀穿義。二觀達義。三不觀觀義。絕待止觀者。有三止三觀。三止者。一體真止。二方便隨緣止。三息二邊分別止。三觀者。一從假入空。名二諦觀。二從空入假。名平等觀。三二觀為方便道。得入中道。雙照二諦。心心寂滅。自然流入薩婆若海。名中道第一義諦觀。今宗鏡所明。唯論一心圓頓之旨。圓頓止觀相者。以止緣于諦。則一諦而三諦。以諦繫於止。則一止而三止。譬如三相在一念心。雖一念心。而有三相。止諦亦如是。所止之
【現代漢語翻譯】 現代漢語譯本： 依。佛身的智慧光明就是正。現在這個微塵就是佛智的顯現。整個本體完全是佛的智慧。因此在光明中能見到佛剎等等。又佛剎、塵埃等等，完全以佛法界的如如（Tathata，真如）作為微塵的本體。因此在微塵中顯現一切佛事。應當知道依就是正，正就是依。乃至一事一法，一毛一塵，各自都是這樣與佛的依正（Adhisthana and Asraya，所依與能依）相合。所以知道萬象繁榮興盛，最終歸於一致。
《宗鏡錄》卷第八十一
戊申年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第八十二
慧日永明寺住持智覺禪師延壽 輯
那麼，如何以一心成就止觀（Samatha-vipassana，奢摩他-毗婆舍那）呢？
答：法性寂靜安然叫做止（Samatha，奢摩他）。寂靜而常照（Vipassana，毗婆舍那）叫做觀。不是能觀和所觀的對立，而只是一種法。如果按照天臺宗總的來說，有兩種止觀：一是相待止觀，二是絕待止觀。前者是笨拙的度化方法，後者是巧妙的度化方法。相待止觀有三止三觀。三止是：一、止息義，二、停止義，三、不止止義。三觀是：一、觀穿義，二、觀達義，三、不觀觀義。絕待止觀有三止三觀。三止是：一體真止，二方便隨緣止，三息二邊分別止。三觀是：一、從假入空，名為二諦觀（Two Truths，世俗諦和勝義諦），二、從空入假，名為平等觀，三、二觀作為方便道，得以進入中道（Middle Way），雙重照亮二諦，心心寂滅，自然流入薩婆若海（Sarvajna，一切智海），名為中道第一義諦觀。現在《宗鏡錄》所闡明的，只論一心圓頓的宗旨。圓頓止觀的相狀是：以止緣于諦，那麼一諦就是三諦。以諦繫於止，那麼一止就是三止。譬如三相（生、住、滅）在一念心中，雖然是一念心，卻有三相。止諦也是這樣，所止的
【English Translation】 English version: According to. The wisdom and light of the Buddha's body is correctness. Now this dust is a manifestation of the Buddha's wisdom. The entire substance is completely the Buddha's wisdom. Therefore, one can see Buddha-lands, etc., in the light. Furthermore, Buddha-lands, dust particles, etc., entirely take the Tathata (Suchness, 真如) of the Dharma-realm of the Buddha as the substance of the dust. Therefore, all the Buddha's activities manifest within the dust. It should be known that according to is correctness, and correctness is according to. Even one affair, one dharma, one hair, one dust particle, each is thus combined with the Adhisthana and Asraya (所依與能依, support and supported) of the Buddha. Therefore, it is known that the myriad phenomena flourish, but ultimately converge into one.
Zong Jing Lu (Record of the Source Mirror) Volume 81
Engraved by the Great Treasury Supervisor of the Fensi in the Year of Wushen Taisho Tripitaka Volume 48 No. 2016 Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 82
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple
How does one mind accomplish Samatha-vipassana (止觀, calming and insight meditation)?
Answer: The quiescence of Dharma-nature is called Samatha (止, calming). Quiescent yet constantly illuminating is called Vipassana (觀, insight). It is not the duality of the observer and the observed, but simply one Dharma. According to the Tiantai school's general discussion, there are two types of Samatha-vipassana: relative Samatha-vipassana and absolute Samatha-vipassana. The former is a clumsy method of deliverance, while the latter is a skillful method of deliverance. Relative Samatha-vipassana has three Samathas and three Vipassanas. The three Samathas are: 1. The meaning of cessation; 2. The meaning of stopping; 3. The meaning of non-stopping. The three Vipassanas are: 1. The meaning of penetrating observation; 2. The meaning of thorough understanding; 3. The meaning of non-observing observation. Absolute Samatha-vipassana has three Samathas and three Vipassanas. The three Samathas are: 1. True Samatha of the substance; 2. Expedient Samatha that accords with conditions; 3. Samatha that ceases the discrimination of the two extremes. The three Vipassanas are: 1. Entering emptiness from the provisional, called the Two Truths (二諦, conventional truth and ultimate truth) observation; 2. Entering the provisional from emptiness, called the equal observation; 3. The two observations serve as an expedient path to enter the Middle Way (中道), illuminating both truths simultaneously. When the mind is stilled, it naturally flows into the Sarvajna (薩婆若, all-knowing wisdom) sea, called the Middle Way First Principle Truth observation. What the Zong Jing Lu explains now only discusses the principle of the one-mind perfect and sudden teaching. The characteristics of perfect and sudden Samatha-vipassana are: if Samatha is conditioned by Truth, then one Truth is three Truths. If Truth is tied to Samatha, then one Samatha is three Samathas. It is like the three marks (birth, duration, cessation) in one thought-moment. Although it is one thought-moment, there are three marks. Samatha-Truth is also like this, what is ceased is
法。雖一而三。能止之心。雖三而一也。以觀觀于境。則一境而三境。以境發於觀。則一觀而三觀。如摩醯首羅面上三目。雖是三目。而是一面。觀境亦如是。觀三即一。發一則三不可思議。不權不實。不優不劣。不前不後。不併不別。不大不小。故中論云。因緣所生法。即空即假即中。又如金剛般若經云。譬如人有目。日光明照。見種種色。若眼獨見。不應須日。若無色者。雖有日眼亦無所見。如是三法不異時。不相離。眼喻于止。日喻于觀。境喻於色。如是三法。不前不後。一時論三。三中論一。亦復如是。若見此意。即解圓頓教止觀相也。何但三一一三。總前諸義皆在一心。其相云何。體無明顛倒即是實相之真。名體真止。如此實相。遍一切處。隨緣歷境。安心不動。名隨緣方便止。生死涅槃靜散休息。名息二邊止。體一切諸假悉皆是空。空即實相。名入空觀。達此空時。觀冥中道。能知世間生滅法相。如實而見。名入假觀。如此空慧。即是中道。無二無別。名中道觀。體真之時。五住盤石砂礫一念休息。名止息義。心緣中道。入實相慧。名停止義。實相之性。即非止非不止義。又此一念。能穿五住。達于實相。實相非觀。亦非不觀。如此等義。但在一念心中。不動真際而有種種差別。經言。善能分別諸法相。
【現代漢語翻譯】 現代漢語譯本： 法，雖一而三，能止息妄心。雖三而一也。以觀智照察外境，則一境而顯現三境（空、假、中）。以對境生起觀智，則一觀而具足三觀（空觀、假觀、中觀）。猶如摩醯首羅（Maheśvara，自在天）面上三目，雖是三目，而是一面。觀境也是如此，觀三即一，發一則三，不可思議。不偏頗于空或假，不執著于實有或虛無，不分優劣，不分先後，不併存也不分離，不大也不小。所以《中論》說：『因緣所生法，即空即假即中。』又如《金剛般若經》說：『譬如人有眼睛，在日光照耀下，能見種種顏色。若眼睛能獨自見物，就不需要日光。若沒有顏色，即使有眼睛和日光也無法看見。』如此三法（眼、日、色）不同時，不相離。眼比喻為止，日比喻為觀，境比喻為色。如此三法，不分先後，一時論三，三中論一，也是如此。若能明白此意，就理解了圓頓教的止觀之相。豈止是三一一三，總之前面所說的各種意義都在一心之中。它的相狀如何？體悟無明顛倒即是實相之真，名為體真止。如此實相，遍一切處，隨順因緣經歷外境，安心不動，名為隨緣方便止。對生死涅槃、動靜散亂都能止息，名為息二邊止。體悟一切諸法皆是空性，空性即是實相，名為入空觀。通達此空性時，觀照冥合於中道，能如實知曉世間生滅法相，名為入假觀。如此空慧，即是中道，無二無別，名為中道觀。體悟真如之時，五住煩惱（見一處住地、欲愛住地、色愛住地、有愛住地、無明住地）如盤石砂礫般一念休息，名為止息義。心緣于中道，入于實相智慧，名為停止義。實相之性，即非止非不止義。又此一念，能穿透五住煩惱，到達實相。實相非觀，亦非不觀。如此等等意義，只在一念心中，不動真如實際而有種種差別。《經》中說：『善能分別諸法相。』
【English Translation】 English version: The Dharma, though one, is three; it can stop the mind. Though three, it is one. When observing the realm with contemplation, one realm manifests as three realms (emptiness, provisional existence, and the Middle Way). When contemplation arises from the realm, one contemplation possesses three contemplations (the contemplation of emptiness, the contemplation of provisional existence, and the contemplation of the Middle Way). It is like the three eyes on the face of Maheśvara (the Great Lord); though they are three eyes, they are one face. Observing the realm is also like this: observing three is one, and when one arises, the three are inconceivable. It is neither biased towards emptiness nor provisional existence, neither attached to reality nor non-existence, neither superior nor inferior, neither before nor after, neither together nor separate, neither large nor small. Therefore, the Madhyamaka-karika (Treatise on the Middle Way) says: 'That which arises from conditions is emptiness, provisional existence, and the Middle Way.' Furthermore, as the Vajra Prajna Sutra (Diamond Sutra) says: 'It is like a person with eyes who, in the light of the sun, sees various colors. If the eyes could see alone, they would not need the sun. If there were no colors, even with eyes and the sun, there would be nothing to see.' Thus, these three dharmas (eye, sun, and color) are not at the same time, nor are they separate. The eye is a metaphor for cessation (止, zhi), the sun is a metaphor for contemplation (觀, guan), and the realm is a metaphor for color. Thus, these three dharmas are not before or after; at one time, one speaks of three, and within the three, one speaks of one. It is also like this. If one understands this meaning, one understands the aspect of cessation and contemplation in the perfect and sudden teaching. It is not just three-one-one-three; all the meanings mentioned before are within one mind. What is its aspect? Realizing that ignorance and delusion are the truth of reality is called 'cessation of the true essence' (體真止, ti zhen zhi). This reality pervades all places; following conditions and experiencing realms, the mind remains still and unmoving, which is called 'cessation of skillful means according to conditions' (隨緣方便止, sui yuan fang bian zhi). Ceasing from birth and death, nirvana, stillness and disturbance, is called 'cessation of the two extremes' (息二邊止, xi er bian zhi). Realizing that all provisional dharmas are empty, and emptiness is reality, is called 'entering the contemplation of emptiness' (入空觀, ru kong guan). When one attains this emptiness, contemplating in accordance with the Middle Way, one can truly know the characteristics of the arising and ceasing of phenomena in the world, which is called 'entering the contemplation of provisional existence' (入假觀, ru jia guan). This wisdom of emptiness is the Middle Way, without duality or separation, which is called 'contemplation of the Middle Way' (中道觀, zhong dao guan). When realizing the true essence, the five abodes of affliction (見一處住地, jian yi chu zhu di; 欲愛住地, yu ai zhu di; 色愛住地, se ai zhu di; 有愛住地, you ai zhu di; 無明住地, wu ming zhu di) rest in one thought like a stone or gravel, which is called the 'meaning of cessation and rest' (止息義, zhi xi yi). The mind dwells on the Middle Way, entering the wisdom of reality, which is called the 'meaning of stopping' (停止義, ting zhi yi). The nature of reality is neither cessation nor non-cessation. Furthermore, this one thought can penetrate the five abodes of affliction, reaching reality. Reality is neither contemplation nor non-contemplation. Such meanings are only within one thought, with various distinctions while the true reality remains unmoved. The sutra says: 'Skillfully able to distinguish the characteristics of all dharmas.'
于第一義而不動。雖多名字。蓋乃般若之一法。佛說種種名。眾名皆圓。諸義亦圓。相待絕待對體。不可思議。不可思議故。無有障礙。無有障礙故。具足無減。是圓頓教相顯止觀體也。又三止三觀為因。所得三智三眼為果。三智者。一切智。道種智。一切種智。三眼者。慧眼。法眼。佛眼。若一心眼智者。眼即是智。智即是眼。眼故論見。智故論知。知即是見。見即是知。佛眼具五眼。佛智具三智。王三昧。一切三昧悉入其中。首楞嚴定。攝一切定。如來雖具五眼。實不分張。只約一眼。備有五用。能照五境。所以者何。佛眼亦能照粗色。如人所見。亦過人所見。名肉眼。亦能照細色。如天所見。亦過天所見。名天眼。達粗細色空。如二乘所見。名慧眼。照達假名不謬。如菩薩所見。名法眼。于諸法中。皆見實相。名佛眼。當知佛眼。圓照無遺。故經云。五眼具足成菩提。永與三界作父母。而獨稱佛眼者。而眾流入海。失本名字。非無四用也。佛智照空。如二乘所見。名一切智。佛智照假。如菩薩所見。名道種智。佛智照空假中。皆見實相。名一切種智。故言三智一心中得。故知一心三止。所成三眼。見不思議三諦。此見從止得。故受眼名。一心三觀。所成三智。知不思議三境。此智從觀得。故受智名。境之與諦。
{ "translations": [ "現代漢語譯本：", "于第一義諦（Paramārtha， ultimate truth）而不動搖。雖然有很多名字，實際上是般若（Prajñā， wisdom）這一法的不同方面。佛陀宣說了種種名稱，所有名稱都是圓滿的，所有義理也是圓滿的。相對、絕對的對立統一，不可思議。因為不可思議，所以沒有障礙。因為沒有障礙，所以具足而沒有缺失。這是圓頓教的教相，顯現止觀的本體。此外，三止（śamatha， calming the mind）三觀（vipaśyanā， insight meditation）是因，所得到的三智（jñāna， knowledge）三眼（cakṣus， eye）是果。三智是一切智（sarvajñāna， knowledge of all phenomena），道種智（mārga-jñāna， knowledge of the path），一切種智（sarvākāra-jñāna， knowledge of all aspects）。三眼是慧眼（prajñā-cakṣus， eye of wisdom），法眼（dharma-cakṣus， eye of Dharma），佛眼（buddha-cakṣus， eye of the Buddha）。如果一心具足眼和智，那麼眼就是智，智就是眼。因為眼，所以論述見；因為智，所以論述知。知就是見，見就是知。佛眼具足五眼，佛智具足三智。王三昧（samādhi， concentration），一切三昧都包含在其中。首楞嚴定（Śūraṅgama Samādhi， the Heroic March Samādhi）攝持一切禪定。如來雖然具足五眼，實際上並不分開，只是就一眼而言，就具備五種作用，能夠照見五種境界。為什麼這樣說呢？佛眼也能照見粗色，如同人所見，也超過人所見，稱為肉眼（māṃsa-cakṣus， physical eye）。也能照見細色，如同天人所見，也超過天人所見，稱為天眼（divya-cakṣus， divine eye）。通達粗細色空，如同二乘（śrāvaka and pratyekabuddha， Hearers and Solitary Realizers）所見，稱為慧眼。照見通達假名而不謬誤，如同菩薩（bodhisattva， being on the path to enlightenment）所見，稱為法眼。在一切法中，都能見到實相（tathatā， suchness），稱為佛眼。應當知道佛眼，圓滿照見而沒有遺漏。所以經中說，五眼具足成就菩提（bodhi， enlightenment），永遠作為三界（trayo dhātavaḥ， three realms）的父母。而單獨稱佛眼，如同眾流匯入大海，失去原本的名字，並非沒有其他四種作用。佛智照見空，如同二乘所見，稱為一切智。佛智照見假，如同菩薩所見，稱為道種智。佛智照見空、假、中，都能見到實相，稱為一切種智。所以說三智在一心中獲得。因此知道一心三止，所成就的三眼，見到不可思議的三諦（trisatya， three truths）。這種見從止而得，所以接受眼的名稱。一心三觀，所成就的三智，知道不可思議的三境。這種智從觀而得，所以接受智的名稱。境和諦，", "English version:", "Remaining steadfast in the ultimate truth (Paramārtha). Though there are many names, they are essentially aspects of the one Dharma of Prajñā (wisdom). The Buddha spoke of various names, all names are complete, and all meanings are complete. Relative and absolute opposites are unified, inconceivable. Because it is inconceivable, there are no obstacles. Because there are no obstacles, it is complete and without deficiency. This is the teaching aspect of the perfect and sudden teaching, revealing the substance of cessation and contemplation. Furthermore, the three cessations (śamatha) and three contemplations (vipaśyanā) are the cause, and the three knowledges (jñāna) and three eyes (cakṣus) obtained are the result. The three knowledges are: knowledge of all phenomena (sarvajñāna), knowledge of the path (mārga-jñāna), and knowledge of all aspects (sarvākāra-jñāna). The three eyes are: the eye of wisdom (prajñā-cakṣus), the eye of Dharma (dharma-cakṣus), and the eye of the Buddha (buddha-cakṣus). If one mind possesses both eye and knowledge, then the eye is knowledge, and knowledge is eye. Because of the eye, we discuss seeing; because of knowledge, we discuss knowing. Knowing is seeing, and seeing is knowing. The Buddha's eye possesses the five eyes, and the Buddha's knowledge possesses the three knowledges. The King Samādhi, all samādhis are contained within it. The Śūraṅgama Samādhi encompasses all samādhis. Although the Tathāgata possesses the five eyes, they are not actually separate; just speaking of one eye, it possesses five functions and can illuminate five realms. Why is this so? The Buddha's eye can also illuminate coarse forms, as seen by humans, and also beyond what humans see, called the physical eye (māṃsa-cakṣus). It can also illuminate subtle forms, as seen by devas, and also beyond what devas see, called the divine eye (divya-cakṣus). It penetrates coarse and subtle forms and emptiness, as seen by the two vehicles (śrāvaka and pratyekabuddha), called the eye of wisdom. It illuminates and penetrates provisional names without error, as seen by Bodhisattvas (bodhisattva), called the eye of Dharma. In all dharmas, it sees the true nature (tathatā), called the Buddha's eye. It should be known that the Buddha's eye illuminates completely without omission. Therefore, the sutra says, 'The five eyes are complete, achieving Bodhi (enlightenment), forever acting as parents to the three realms (trayo dhātavaḥ).' And it is uniquely called the Buddha's eye, just as all streams flow into the ocean, losing their original names, but it is not that the other four functions are absent. The Buddha's knowledge illuminates emptiness, as seen by the two vehicles, called knowledge of all phenomena. The Buddha's knowledge illuminates the provisional, as seen by Bodhisattvas, called knowledge of the path. The Buddha's knowledge illuminates emptiness, the provisional, and the middle, all seeing the true nature, called knowledge of all aspects. Therefore, it is said that the three knowledges are obtained in one mind. Therefore, know that the three eyes accomplished by the three cessations of one mind see the inconceivable three truths (trisatya). This seeing is obtained from cessation, so it receives the name 'eye.' The three knowledges accomplished by the three contemplations of one mind know the inconceivable three realms. This knowledge is obtained from contemplation, so it receives the name 'knowledge.' Realm and truth," "" ] }
左右異耳。見之與知。眼目殊稱。不應別說。雖作三止三觀之三說。實是不思議一法耳。又云。善巧安心者。以觀止安於法性。無明癡惑。本是法性。以癡迷故。法性變作無明。如眠來變心有種種夢。雖顛倒起滅。如旋火輪。不信顛倒起滅。唯信此心。但是法性。起是法性起。滅是法性滅。體其實不起滅。妄謂起滅。以法性系法性。以法性念法性。常法性。無不法性時。體達既成。不得妄想。亦不得法性。還原反本。法界俱寂。是名為止。觀者。觀察無明之心。等。於法性。本來皆空。譬如劫盡。下等一切妄想善惡。皆如虛空。無二無別。又如劫盡。從地上至初禪炎炎無非是火。如虛空藏菩薩所現之相。一切皆空。如海慧如來所現。一切皆水。介爾念起。所念念者。無不即空。空亦不可得。如火木能使薪燃亦復自燃。法界洞朗。咸皆大明。名之為觀。上所言止者。尚不得法性。何況妄想。所言觀者。尚不得空。何況有法。則有無俱寂。染凈雙融。方成究竟一心止觀耳。又絕待止觀者。絕橫豎諸待。絕諸思議。絕諸教觀。悉皆不生。故名止。止亦不可得。觀冥如境。境既寂滅清凈。尚無清凈。何得有觀。世人約種種語釋絕待義。終不得絕。若得意忘言。心行亦斷。隨智妙悟。無復分別。緣理分別。皆名為待。真慧開發。
絕此諸待。絕即復絕。諸法不相待。乃至一念不住故。即此意也。輔行記云。若無生門。千萬重疊。唯是一心者。為欲修觀人措心難當故。撮示其正意。名為一心。此即正明一心無生之門。乃至既于唸唸止觀現前。約此心念名為眾生。何者。總撮前來若橫若豎。既入一心。凡一念起。不離於我。我即眾生。達唸唸心而寂而照。寂故名止。照故。名觀。一心既爾。諸心例然。止觀為因。眼智為果。一一念中。無非止觀眼智也。如上三一。若有三可三。便成差別。有一可一。便成無差。若差則失無差。若無差則失差。開一為三。則失一。合三為一。則失三。今明不爾。昔三猶是今一。今一猶是昔三。開三不失一。合一不失三。即是差即無差。無差即差。若得此意。本有今無。三世有法。無有是處。亦應例云。本無今有。三世有法。斯有是處。無常非無常。境智非境智。因果非因果。例皆如是。昔三猶是今一。今一猶是昔三者。即是不動。眾生之性。能成諸佛之性。亦是從實開權會權歸實。亦是因果同時。迷悟一際。故云汝等所行。是菩薩道。一切眾生。即涅槃相。又說一心三觀。三觀一心。若三觀一心。即約縱說。一心三觀。即約橫說。今非縱故不一。非橫故不三。三一一三。但是真心上義。不可定執為一為三非三非一之
解。以宗非數量。道絕名言故。
問。經云。一切無礙人。一道出生死。云何立多種觀門。行相差別。
答。所觀是一。能觀自殊。諸佛徇機。密施善巧。又法是心體。觀是心用。自心起用。還照自體。如炷生焰明還照炷。似珠吐光。反照珠體。如華嚴經。善財參見彌伽長者。徹見十方佛海。顯此定者。唯心之觀。知眾生界無量無邊。皆心現。故明隨心念佛。諸佛現前。以唯心觀。遍該萬有。是以湛然尊者云。上根唯觀一法。謂觀不思議境。境為所觀。觀為能觀。所觀者。謂陰界入。不出色心。色從心造。全體是心。此之能造。具足諸法。眾生理具。諸佛已成。成之與理。莫不性等。頌云。一一心中一切心。一一塵中一切塵。一一心中一切塵。一一塵中一切心。一一塵中一切剎。一切剎塵亦復然。諸法諸塵諸剎身。其體悉然無自性。無性本來隨物變。所以相入事恒分。故我身心剎塵遍。諸佛眾生亦復然。一一身土體恒同。何妨心佛眾生異。異故分別染凈緣。緣體本空空不空。三諦三觀三非三。三一一三無所寄。諦觀名別體復同。是故能所二非二。如是觀時。名觀心性。隨緣不變。故名為性。不變隨緣。故名為心。故此妙境。為諸法本。故此妙觀。為諸行原。上根一觀。橫豎該攝。便識無相。眾相宛然。若
中下根。不逗此門。則隨機差別。教分多種。雖說種種道。其實為佛乘。佛乘不動。種種隨心。猶玻璃珠。隨前塵而變眾色。若金剛寶。置日中而無定形。
問。自性清凈心。本無垢染。云何說斷惑之義。
答。有二種心。一自性清凈心。二離垢清凈心。以自性心雖本清凈。以客塵不染而染。修諸對治。得成離垢。未必有垢可離。以自性離故。此即不斷而斷。雖有能斷而無所斷。此是圓斷惑義。如古師云。斷惑相者。要性相無礙。由能斷無性。方為能斷。所斷本空。方成所斷。若定有者。則墮于常。不可斷故。若定無者。則墮斷。失聖智故。中論偈云。能說是因緣。善滅諸戲論。拙度為不善滅。巧度為善滅也。善滅者。不斷斷。不善滅者。是定斷也。又智障有其三門。一是智障。所謂分別有無之心。二是體障。謂觀非有非無之解。立已能知。故曰體障。三是治想。謂妄識中合如正慧。若四五六地。斷除分別取有之心。入七地時。斷除分別取無之心。八地已上。斷除體障。前第七地。雖除分別有無之心。猶見己心。以為能觀。如為所觀。其所觀如不即心。能觀之心不即如。心如別故。心外求法。故有功用。法外立心。故有體障。從第七地入八地時。破舍此障。觀察如外由來無心。心外無如。如外無心。心不
【現代漢語翻譯】 現代漢語譯本： 對於中下根器的人來說，不適合直接進入這個法門。因為眾生的根器不同，所以佛陀的教法也分為多種。雖然說了種種不同的修行道路，但實際上都是爲了引導眾生進入佛乘。佛乘本身是不動搖的，而種種教法是隨著眾生的心念而變化的，就像玻璃珠一樣，隨著前面的塵境而顯現出各種顏色。又像金剛寶一樣，放在陽光下也沒有固定的形狀。
問：自性清凈心，本來就沒有污染，為什麼還要說斷除煩惱的意義呢？
答：有兩種心，一是自性清凈心，二是離垢清凈心。因為自性心雖然本來清凈，卻被客塵所污染。通過修習各種對治法門，就可以成就離垢清凈心。這並不是說真的有垢可離，而是因為自性本來就是清凈的。所以說這是不斷而斷，雖然有能斷的作用，卻沒有真正被斷的東西。這才是圓滿的斷除煩惱的意義。就像古德所說：『要理解斷除煩惱的真相，就要明白性相無礙的道理。因為能斷的智慧本身沒有自性，所以才能成為能斷。所斷的煩惱本來就是空性的，所以才能被斷除。如果認為煩惱是真實存在的，那就落入了常見，是無法斷除的。如果認為煩惱是完全不存在的，那就落入了斷見，失去了聖者的智慧。』《中論》中的偈頌說：『能夠宣說因緣法的人，善於止息各種戲論。』不善巧地度化眾生，就不能止息戲論；善巧地度化眾生，才能止息戲論。善於止息戲論，就是不斷而斷；不善於止息戲論，就是執著于斷滅。
此外，智慧上的障礙有三種：一是智障，也就是分別有無的心；二是體障，也就是認為存在非有非無的見解，並且認為自己已經明白了，所以叫做體障；三是治想，也就是在虛妄的意識中，把相似的東西當成真正的智慧。在四地、五地、六地菩薩的階段，斷除分別執著于『有』的心。進入七地菩薩的階段，斷除分別執著于『無』的心。八地菩薩以上，斷除體障。之前的七地菩薩，雖然已經除去了分別有無的心，但仍然能見到自己的心，並且認為這個心是能觀的，『如』是所觀的。他們認為所觀的『如』不是心本身，能觀的心也不是『如』本身，心和『如』是分離的。因為向心外求法，所以需要功用。因為在法外建立心，所以有體障。從七地進入八地的時候，破除捨棄這種障礙，觀察到『如』之外本來就沒有心，心之外也沒有『如』，『如』之外也沒有心，心不
【English Translation】 English version: For those of middle or lower capacity, this gate is not suitable. Because beings' capacities differ, the teachings are divided into many kinds. Although various paths are taught, they are actually all for the sake of the Buddha Vehicle (Buddhayana). The Buddha Vehicle is unmoving, while the various teachings change with the mind, like a glass bead that reflects various colors according to the dust in front of it. Or like a diamond, which has no fixed shape when placed in the sun.
Question: The self-nature pure mind (svabhāva-prakṛti-citta), is originally without defilement. Why then do we speak of the meaning of cutting off afflictions (klesha)?
Answer: There are two kinds of mind: one is the self-nature pure mind, and the other is the pure mind free from defilements. Although the self-nature mind is originally pure, it is defiled by adventitious dust. By cultivating various antidotes, one can achieve the pure mind free from defilements. It is not necessarily that there are defilements to be removed, because the self-nature is originally free from them. Therefore, this is cutting off without cutting off. Although there is the ability to cut off, there is nothing to be cut off. This is the complete meaning of cutting off afflictions. As an ancient master said: 'To understand the true nature of cutting off afflictions, one must understand the principle of non-obstruction between nature and characteristics. Because the ability to cut off is without self-nature, it can be the ability to cut off. The afflictions to be cut off are originally empty, so they can be cut off. If one believes that afflictions are real, then one falls into permanence and cannot cut them off. If one believes that afflictions are completely non-existent, then one falls into annihilation and loses the wisdom of the sages.' The verse in the Madhyamaka-karika (Treatise on the Middle Way) says: 'One who can speak of dependent origination (pratītyasamutpāda) is skilled at extinguishing all fabrications (prapañca).' Unskillful guidance cannot extinguish fabrications; skillful guidance can extinguish fabrications. Skillful extinguishing is cutting off without cutting off; unskillful extinguishing is clinging to annihilation.
Furthermore, there are three kinds of obstacles to wisdom: first, the intellectual obstacle (jñeyāvaraṇa), which is the mind that distinguishes between existence and non-existence; second, the obstacle of substance (vastv-āvaraṇa), which is the view that there is neither existence nor non-existence, and the belief that one already understands it, hence it is called the obstacle of substance; third, the thought of remedy (pratipakṣa-saṃjñā), which is mistaking something similar in deluded consciousness for true wisdom. In the stages of the fourth, fifth, and sixth Bhumis (grounds), one cuts off the mind that clings to 'existence'. Entering the seventh Bhumi, one cuts off the mind that clings to 'non-existence'. From the eighth Bhumi onwards, one cuts off the obstacle of substance. Before the seventh Bhumi, although one has removed the mind that distinguishes between existence and non-existence, one still sees one's own mind and believes that this mind is the observer, and 'suchness' (tathātā) is the observed. They believe that the observed 'suchness' is not the mind itself, and the observing mind is not 'suchness' itself; mind and 'suchness' are separate. Because they seek the Dharma outside the mind, they need effort. Because they establish the mind outside the Dharma, they have the obstacle of substance. When entering the eighth Bhumi from the seventh Bhumi, one breaks and abandons this obstacle, observing that there has never been a mind outside of 'suchness', and there is no 'suchness' outside of the mind, and there is no mind outside of 'suchness'. The mind does not
異如。心外無如。如不異心。故能如心泯同法界。廣大不動。以不異故。息外推求故舍功用。不復如外建立神智。故滅體障。體障滅故。名無障想。第三治想。至佛方滅。故入八地。雖無障想而有治想。從八地已上。無生忍體轉轉寂滅。令彼治想運運自亡。至佛乃窮。今此未盡。又若依頓教。一切煩惱本來自離。不可說即與不即。如法界體性經云。佛告文殊師利。汝依何教法。發菩提心。文殊言。教發我見心。何以故。我見際即是菩提故。若華嚴圓教。一切煩惱。不可說其體性。但約其用。即甚深廣大。以所障法一即一切。具足主伴。故能障惑亦如是也。是故不分使習種現。但如法界一得一切得。是故煩惱亦一即一切即也。普賢品明一障一切障。經云。以普賢眼。見一切眾生。皆已究竟矣。故知但了真心。無惑可斷。設有餘習。還以一心佛知見而治之。不入此宗。皆成權漸。以此懺罪。何罪不消。除三毒根。如翻大地。以此發行。何行不成。徹十地源。似窮海底。遊行奮迅。猶師子之王。自在翱翔。若金翅之鳥。
問。唯一真心。入平等際。云何學者證有差殊。
答。此于能證智見有淺深。向無為法自生差別。涅槃疏云。佛性如世間道。有未行者。有欲行者。有正行者。有已行者。雖有未行等不同。不可
【現代漢語翻譯】 現代漢語譯本： 『異如』（不同於如如）。心外沒有『如』（真如）。『如』（真如）不異於心。所以能以『如』（真如）之心泯滅而等同於法界，廣大而不動搖。因為不相異，所以止息向外推求，因此捨棄功用。不再像向外那樣建立神智，所以滅除體障。體障滅除的緣故，名為『無障想』。第三種『治想』（對治之想），要到成佛才能滅除，所以進入八地菩薩的境界。雖然沒有『障想』，但還有『治想』。從八地以上，無生法忍的本體逐漸寂滅，使那『治想』逐漸自行消亡，到成佛時才窮盡。現在這『治想』還沒有窮盡。又如果依據頓教，一切煩惱本來就是自性分離的，不可說即或不即。如《法界體性經》所說：佛告訴文殊師利，你依據什麼教法，發菩提心？文殊回答說：依據教法而發起我見之心。為什麼呢？因為我見的邊際就是菩提的緣故。如果按《華嚴經》的圓教，一切煩惱，不可說其體性，只是就其作用來說，就甚深廣大。因為所障礙的法一即一切，具足主伴，所以能障礙的惑也如此。因此不分使、習、種、現，但如法界一得一切得。所以煩惱也一即一切即。普賢品闡明一障一切障。《經》中說：以普賢的眼，見一切眾生，都已經究竟了。所以知道只要了達真心，就沒有惑可以斷除。即使有餘習，還用一心佛的知見來對治它。不入此宗，都成為權巧和漸教。用這個來懺悔罪業，什麼罪業不能消除？剷除三毒的根，如同翻轉大地。用這個來發起修行，什麼修行不能成就？徹悟十地的根源，如同窮盡海底。奮迅，猶如獅子之王。自在翱翔，如同金翅鳥。
問：唯一真心，進入平等之際，為什麼學者證悟有差別？
答：這是因為能證悟的智慧見解有深淺。向無為法自然產生差別。《涅槃經疏》說：佛性如同世間的道路，有未行走的人，有想要行走的人，有正在行走的人，有已經行走的人。雖然有未行走等不同，但不可...
【English Translation】 English version: 'Different Suchness' (different from Suchness). There is no 'Suchness' (Tathata) outside the mind. 'Suchness' (Tathata) is not different from the mind. Therefore, it can use the mind of 'Suchness' (Tathata) to extinguish and equate with the Dharmadhatu, vast and unmoving. Because it is not different, it ceases to seek outwards, thus abandoning effort. It no longer establishes divine wisdom like seeking outwards, thus eliminating the obstacle of the substance. Because the obstacle of the substance is eliminated, it is called 'thought without obstacle'. The third type of 'curative thought' (antidotal thought) will only be eliminated upon becoming a Buddha, thus entering the realm of the Eighth Ground Bodhisattva. Although there is no 'obstacle thought', there is still 'curative thought'. From the Eighth Ground onwards, the substance of the Unborn Dharma-kṣānti gradually becomes quiescent, causing that 'curative thought' to gradually vanish on its own, only to be exhausted upon becoming a Buddha. Now this 'curative thought' has not yet been exhausted. Furthermore, if based on the Sudden Teaching, all afflictions are inherently separate in nature, and it cannot be said whether they are identical or not identical. As the Tathāgatagarbha Sūtra says: The Buddha told Mañjuśrī, 'Based on what teaching do you arouse the Bodhi mind?' Mañjuśrī replied, 'Based on the teaching to arouse the mind of self-view. Why? Because the boundary of self-view is Bodhi.' If according to the Perfect Teaching of the Avataṃsaka Sūtra, all afflictions cannot be described in terms of their substance, but only in terms of their function, which is profound and vast. Because the obstructed dharma, one is all, fully possessing principal and attendant, so the obstructing delusions are also like this. Therefore, there is no distinction between the causes, habits, seeds, and manifestations, but like the Dharmadhatu, one attainment is all attainments. Therefore, afflictions are also one is all. The Samantabhadra Chapter clarifies that one obstacle is all obstacles. The Sūtra says: 'With the eyes of Samantabhadra, seeing all sentient beings, all have already reached the ultimate.' Therefore, know that as long as one understands the true mind, there are no delusions to be severed. Even if there are residual habits, they are still treated with the knowledge and vision of the one mind Buddha. Not entering this school, all become expedient and gradual. Using this to repent of sins, what sins cannot be eliminated? Eradicating the roots of the three poisons is like overturning the earth. Using this to initiate practice, what practice cannot be accomplished? Thoroughly understanding the source of the ten grounds is like exhausting the bottom of the sea. Vigorous and swift, like the king of lions. Freely soaring, like the Garuda bird.
Question: The only true mind enters the realm of equality, why do practitioners have different realizations?
Answer: This is because the wisdom and insight of those who can realize have varying degrees of depth. Differences naturally arise in relation to the unconditioned dharma. The Nirvana Sutra Commentary says: 'Buddha-nature is like a road in the world. There are those who have not walked it, those who want to walk it, those who are walking it, and those who have already walked it. Although there are differences such as not walking, it cannot be...'
言道有二。佛性亦爾。有未見。欲見。正見。已見。雖見不同。理無有二。諸佛同一法界。則理無二。是一塵無非法界。則事弗毫差。此即是所證一。若能證殊者。如藏通二教。只見空而不見不空。如尋夢得眠。若別圓二教。見不空中道之理。如尋夢得心。又別門猶執教道次第生起。若圓乘直了心性即今具足。又藏通以滅心為極果。頓皆圓乘。臺教云。六識是緣因種。善惡並是六識起。七識是了因種。惑之與解。皆是七識。八識是正因種。無八識。則無生死涅槃。若此三種非佛種類。此外何處更有圓頓之法。二乘斷結。結盡便無佛慧之因。不能成一切種智。失了因種也。若除惡有善。惡盡則不能生一切善。豈有緣因種。若離生死入無餘涅槃。滅身不受生者。豈有正因種。所以圓覺經云。清凈慧菩薩白佛言。世尊。愿為一切諸來法眾。重宣法王圓滿覺性。一切眾生。及諸菩薩。如來世尊。所證所得。云何差別。乃至佛言。善男子。圓覺自性。非性性有。循諸性起。無取無證。于實相中。實無菩薩及諸眾生。何以故。菩薩眾生。皆是幻化。幻化滅故。無取證者。譬如眼根不自見眼。性自平等。無平等者。眾生迷倒。未能除滅一切幻化。于滅未滅妄功用中。便顯差別。若得如來寂滅隨順。實無寂滅及寂滅者。善男子。一切眾
【現代漢語翻譯】 現代漢語譯本： 言語的表達方式有二種。佛性也是如此。有未見佛性、想要見佛性、正在見佛性、已經見佛性。雖然見解不同，但道理沒有兩種。諸佛處於同一法界（Dharmadhatu，一切法的總相），那麼道理就沒有兩種。一微塵中沒有不是法界的，那麼事相上沒有絲毫差別。這就是所證的『一』。如果能證得差別，就像藏教（Tripitaka，聲聞乘）、通教（Shared Teaching，三乘共學）二教，只見到空性而見不到不空。如同尋夢只得到睡眠。如果像別教（Distinct Teaching，菩薩藏）、圓教（Perfect Teaching，圓滿的教法）二教，見到不空的中道之理，如同尋夢得到心。而且別教仍然執著于教道的次第生起。如果圓乘（Perfect Vehicle，圓滿的乘）直接了悟心性當下具足。而且藏教、通教以滅心為最終的果位，頓教、圓乘則不然。臺教（T'ien-t'ai school，天臺宗）說：『六識（Six Consciousnesses，眼耳鼻舌身意）是緣因種（Conditioning Cause，助成佛果的外部條件），善惡都是六識生起的。七識（Seventh Consciousness，末那識）是了因種（Manifesting Cause，能顯了佛性的內在條件），迷惑和解脫，都是七識的作用。八識（Eighth Consciousness，阿賴耶識）是正因種（Direct Cause，成佛的根本原因），沒有八識，就沒有生死涅槃。』如果這三種不是佛的種類，那麼此外哪裡還有圓頓的教法？二乘（Two Vehicles，聲聞乘和緣覺乘）斷除煩惱，煩惱斷盡就沒有佛慧的因，不能成就一切種智（Omniscience，佛陀的智慧），失去了了因種。如果除了惡才有善，惡盡了就不能生一切善，哪裡有緣因種？如果離開生死進入無餘涅槃（Nirvana without remainder，沒有剩餘的涅槃），滅身不再受生，哪裡有正因種？所以《圓覺經》（Surangama Sutra，楞嚴經）說：清凈慧菩薩（Pure Wisdom Bodhisattva）對佛說：『世尊，希望您為一切未來的法眾，再次宣說諸法之王的圓滿覺性。一切眾生以及諸菩薩，如來世尊所證得的，有什麼差別？』乃至佛說：『善男子，圓覺自性，不是自性本有，而是隨順諸性而生起，沒有取捨和證得。在實相（Reality，諸法的真實面貌）中，實際上沒有菩薩以及諸眾生。為什麼呢？菩薩眾生，都是幻化。幻化滅盡，就沒有取證的人。譬如眼根不能自己看見自己。自性是平等的，沒有平等者。眾生迷惑顛倒，未能除滅一切幻化，在滅與未滅的虛妄作用中，就顯現出差別。如果得到如來寂滅的隨順，實際上沒有寂滅以及寂滅者。善男子，一切眾』
【English Translation】 English version: Speech has two ways of expression. Buddha-nature (Buddha-dhatu) is also like this. There is not yet seeing, wanting to see, currently seeing, and already seeing. Although the views are different, the principle is not two. All Buddhas are in the same Dharmadhatu (Dharmadhatu, the totality of all dharmas), then the principle is not two. In one dust there is nothing that is not the Dharmadhatu, then in phenomena there is not the slightest difference. This is the 'one' that is realized. If one can realize the differences, it is like the Tripitaka (Tripitaka, Sravaka Vehicle) and Shared Teaching (Shared Teaching, three vehicles learning together) two teachings, only seeing emptiness and not seeing non-emptiness. It is like seeking a dream and only getting sleep. If it is like the Distinct Teaching (Distinct Teaching, Bodhisattva Pitaka) and Perfect Teaching (Perfect Teaching, perfect teaching) two teachings, seeing the principle of the Middle Way of non-emptiness, it is like seeking a dream and getting the mind. Moreover, the Distinct Teaching still clings to the sequential arising of the teaching path. If the Perfect Vehicle (Perfect Vehicle, perfect vehicle) directly understands that the mind-nature is complete right now. Moreover, the Tripitaka and Shared Teaching take the extinction of the mind as the ultimate fruit, which is not the case for the Sudden and Perfect Teachings. The T'ien-t'ai school (T'ien-t'ai school, Tiantai Sect) says: 'The six consciousnesses (Six Consciousnesses, eye, ear, nose, tongue, body, and mind) are the conditioning cause (Conditioning Cause, external conditions that help to achieve Buddhahood), good and evil are all arising from the six consciousnesses. The seventh consciousness (Seventh Consciousness, Manas consciousness) is the manifesting cause (Manifesting Cause, the internal conditions that can manifest Buddha-nature), delusion and liberation are all the function of the seventh consciousness. The eighth consciousness (Eighth Consciousness, Alaya consciousness) is the direct cause (Direct Cause, the fundamental cause of becoming a Buddha), without the eighth consciousness, there is no birth and death or Nirvana.' If these three are not the species of the Buddha, then where else is there a perfect and sudden teaching? The Two Vehicles (Two Vehicles, Sravaka Vehicle and Pratyekabuddha Vehicle) cut off afflictions, and when afflictions are exhausted, there is no cause for Buddha-wisdom, and they cannot achieve omniscience (Omniscience, the wisdom of the Buddha), losing the manifesting cause. If there is good only when evil is removed, and when evil is exhausted, one cannot generate all good, where is the conditioning cause? If one leaves birth and death and enters Nirvana without remainder (Nirvana without remainder, Nirvana without remainder), extinguishing the body and not receiving rebirth, where is the direct cause? Therefore, the Surangama Sutra (Surangama Sutra, Surangama Sutra) says: Pure Wisdom Bodhisattva (Pure Wisdom Bodhisattva) said to the Buddha: 'World Honored One, I hope that you will again proclaim the perfect awakened nature of the King of Dharmas for all future Dharma assemblies. What are the differences between what all sentient beings and all Bodhisattvas, and what the Tathagata World Honored One has realized?' And the Buddha said: 'Good man, the perfect awakened nature is not inherently existent, but arises in accordance with all natures, without grasping or realizing. In reality (Reality, the true nature of all dharmas), there are actually no Bodhisattvas or sentient beings. Why? Bodhisattvas and sentient beings are all illusions. When illusions are extinguished, there is no one to grasp or realize. For example, the eye-faculty cannot see itself. The self-nature is equal, there is no one who is equal. Sentient beings are deluded and have not been able to eliminate all illusions, and in the false function of extinguishing and not extinguishing, differences appear. If one obtains the accordance with the Tathagata's quiescence, there is actually no quiescence or one who is quiescent. Good man, all'
生從無始來。由妄想我及愛我者。曾不自知唸唸生滅。故起憎愛耽著五欲。若遇善友。教令開悟。凈圓覺性。發明起滅。即知此生性自勞慮。若復有人勞慮永斷。得法界凈。即彼凈解為自障礙。故於圓覺而不自在。此名凡夫隨順覺性。善男子。一切菩薩見解為礙。雖斷解礙。猶住見覺。覺礙為礙而不自在。此名菩薩未入地者。隨順覺性。善男子。有照有覺。俱名障礙。是故菩薩常覺不住。照與照者。同時寂滅。譬如有人自斷其首。首已斷故。無能斷者。則以礙心自滅諸礙。礙已斷滅。無滅礙者。修多羅教。如標月指。若復見月。了知所標畢竟非月。一切如來種種言說。開示菩薩。亦復如是。此名菩薩已入地者。隨順覺性。善男子。一切障礙。即究竟覺。得念失念。無非解脫。成法破法。皆名涅槃。智慧愚癡。通為般若。菩薩外道所成就法。同是菩提。無明真如。無異境界。諸戒定慧及淫怒癡。俱是梵行。眾生國土。同一法性。地獄天堂。皆為凈土。有性無性。齊成佛道。一切煩惱。畢竟解脫。法界海慧。照了諸相。猶如虛空。此名如來隨順覺性。善男子。但諸菩薩及末世眾生。居一切時。不起妄念。于諸妄心。亦不息滅。住妄想境。不加了知。于無了知。不辯真實。彼諸眾生聞是法門。信解受持。不生驚畏。是則名為
【現代漢語翻譯】 現代漢語譯本 眾生的生命從無始以來，都是由於虛妄地執著于『我』以及愛『我』的念頭所導致的。他們從來不知道自己的念頭唸唸生滅，因此產生了憎恨和愛戀，沉溺於色、聲、香、味、觸這五種慾望之中。如果遇到善良的朋友，教導他們開悟，認識到清凈圓滿的覺性，從而明白念頭生滅的真相，就會知道這一生的種種現象，其本性就是虛妄的勞累和思慮。如果有人能夠永遠斷除這些勞累和思慮，獲得法界的清凈，那麼這種清凈的理解反而會成為他自己的障礙，因此對於圓覺的體悟就不能完全自在。這叫做凡夫隨順覺性。 善男子，一切菩薩都可能因為自己的見解而產生障礙。即使斷除了見解上的障礙，仍然會執著于能見和所見。因為覺悟本身也可能成為障礙，所以仍然不能完全自在。這叫做尚未進入菩薩地的菩薩隨順覺性。 善男子，有能照之智和所覺之境，都可稱為障礙。因此，菩薩總是覺悟而不執著于覺悟本身。能照之智和所照之境，同時寂滅。譬如有人自己砍斷自己的頭，頭已經斷了，就沒有能砍斷它的人了。同樣，用有礙之心來消滅各種障礙，障礙一旦斷滅，就沒有能消滅障礙的人了。《修多羅》（Sutras，佛經）的教導，就像用手指指月亮。如果已經看到了月亮，就應該明白所指的畢竟不是月亮。一切如來種種的言語說法，開示菩薩，也是同樣的道理。這叫做已經進入菩薩地的菩薩隨順覺性。 善男子，一切障礙，就是究竟的覺悟。得到正念或失去正念，無非都是解脫。成就某種法或破除某種法，都可以稱為涅槃（Nirvana，寂滅）。智慧和愚癡，都可以通達般若（Prajna，智慧）。菩薩和外道所成就的法，本質上都是菩提（Bodhi，覺悟）。無明和真如，沒有不同的境界。諸戒、定、慧以及淫慾、嗔怒、愚癡，都是清凈的修行。眾生和國土，具有同一法性。地獄和天堂，都是清凈的國土。有自性和無自性，都能成就佛道。一切煩惱，最終都是解脫。法界如大海般的智慧，照亮一切現象，就像虛空一樣。這叫做如來隨順覺性。 善男子，只要各位菩薩以及末法時代的眾生，在任何時候，都不生起虛妄的念頭，對於各種虛妄的心念，也不去刻意息滅，安住在虛妄的境界中，不去增加任何分別了知，對於沒有分別了知，也不去分辨什麼是真實。這些眾生如果聽聞這個法門，能夠相信、理解、接受和奉持，不產生驚慌和畏懼，這就叫做隨順覺性。
【English Translation】 English version Sentient beings, from beginningless time, arise from the deluded thoughts of 『I』 and the love of 『I』. They have never known that thoughts arise and cease moment by moment, thus giving rise to hatred and love, indulging in the five desires. If they encounter good friends who teach them to awaken, purify the perfect enlightenment nature, and reveal the arising and ceasing, they will know that this life is inherently filled with toil and worry. If someone can permanently cut off these toils and worries and attain the purity of the Dharma realm, then that pure understanding becomes an obstacle to themselves, and they are not completely free in their enlightenment. This is called an ordinary person following the enlightened nature. Good son, all Bodhisattvas may have obstacles due to their views. Even if they cut off the obstacles of views, they still cling to seeing and being seen. Because enlightenment itself can become an obstacle, they are still not completely free. This is called a Bodhisattva who has not yet entered the ground following the enlightened nature. Good son, both the illuminating wisdom and the illuminated realm are called obstacles. Therefore, Bodhisattvas are always aware without clinging to awareness itself. The illuminating wisdom and the illuminated realm simultaneously become still and silent. It is like someone cutting off their own head; since the head is already cut off, there is no one to cut it. Similarly, use the obstructed mind to eliminate all obstacles; once the obstacles are eliminated, there is no one to eliminate them. The teachings of the Sutras (Sutras, Buddhist scriptures) are like a finger pointing at the moon. If you have already seen the moon, you should understand that what is pointed at is ultimately not the moon. All the various words and teachings of the Tathagatas (Tathagatas, Buddhas), revealing to Bodhisattvas, are also the same principle. This is called a Bodhisattva who has already entered the ground following the enlightened nature. Good son, all obstacles are ultimately enlightenment. Gaining mindfulness or losing mindfulness are both nothing but liberation. Accomplishing a certain Dharma or breaking a certain Dharma can both be called Nirvana (Nirvana, extinction). Wisdom and foolishness both lead to Prajna (Prajna, wisdom). The Dharmas accomplished by Bodhisattvas and non-Buddhists are essentially Bodhi (Bodhi, enlightenment). Ignorance and Suchness (true nature) have no different realms. All precepts, Samadhi (meditation), and wisdom, as well as lust, anger, and delusion, are all pure conduct. Sentient beings and lands have the same Dharma nature. Hell and heaven are both pure lands. Having self-nature and having no self-nature both accomplish the Buddha path. All afflictions are ultimately liberation. The wisdom of the Dharma realm, like the ocean, illuminates all phenomena, like empty space. This is called the Tathagata following the enlightened nature. Good son, as long as all Bodhisattvas and sentient beings in the Dharma-ending age do not give rise to deluded thoughts at any time, and do not deliberately extinguish various deluded thoughts, abide in the deluded realm without adding any discriminating knowledge, and do not distinguish what is real in the absence of discriminating knowledge, if these sentient beings hear this Dharma gate and can believe, understand, accept, and uphold it without generating fear and dread, this is called following the enlightened nature.
隨順覺性。釋曰。居一切時。不起妄念者。念雖即空。不可故起。或串習而生。或接續而起。或覺前念非。別生后念改悔。總皆是病。但一坐之時。內外心不生。即是真如定。設有異境牽生。唯明正念。正念者。即一心本法。心境俱虛。了無所得。于諸妄心。亦不息滅者。即推初念不見起處。何須斷滅。不見起處。是名真滅。住妄想境。不加了知者。妄想內外諸境皆空。何須強生分別。則不取不捨。妙定相應。于無了知。不辯真實者。亦不住無分別。非實非虛。心無所寄。則得本之正宗。還原之妙性矣。
問。一切眾生。皆同法性。故思益經云。眾生如。即是漏盡解脫如。云何眾住不具性起功德。
答。性有二種。一種性義。因所起故。二法性義。若真若應皆此性故。若是法性。凡聖皆同。若是種性。須萬善熏修。以凈奪染。性方起故。妄雖即性。不順性故。清涼記云。如來出現義。亦名緣起。亦名性起。若八相覽緣出現。故名緣起。謂由眾生業感。如來大悲而出現故。八相成道從法性。故名性起。今以從緣無性。緣起即名性起。又凈緣起常順於性。亦名性起。故云應雖從緣。不違性故。即無不從此法界流。即相成門。明性成於緣。故此性起自有二義。一從緣無性。而為性起。二法性隨緣。故名性起。無
【現代漢語翻譯】 現代漢語譯本 隨順覺性。《釋》曰：『處於任何時候，不起妄念。』妄念雖然當下即空，但不可故意生起。或者因為串習而生，或者接續前念而起，或者覺得前一個念頭不對，另外生起后一個念頭改悔，總而言之都是病。只要靜坐之時，內外心念不生，就是真如定。如果遇到外境牽引而生念，只要明白正念。正念，就是一心之本法。心和境都虛幻不實，了無所得。對於各種妄心，也不息滅，就是推究最初的念頭，不見其生起之處，何須斷滅？不見生起之處，就叫做真滅。安住于妄想之境，不加以了知，妄想內外各種境界皆是空，何須強行生出分別？這樣就不取不捨，與妙定相應。對於無了知，不分辨真實，也不安住于無分別，非實非虛，心無所寄託，就能得到根本的正宗，還原到妙性了。 問：一切眾生，都相同於法性，所以《思益經》說：『眾生如，就是漏盡解脫如。』為什麼眾生安住于不具足自性的生起功德呢？ 答：自性有兩種，一種是種性之義，因緣所生起故；二是法性之義，無論是真如還是應化，都以此為自性。如果是法性，凡夫和聖人都相同。如果是種性，需要萬善熏修，用清凈來奪取染污，自性才能生起。妄念雖然當下就是自性，但不順應自性。清涼澄觀的《華嚴經疏鈔》記載：如來出現之義，也叫做緣起，也叫做性起。如果八相示現是隨順因緣而出現，所以叫做緣起，意思是由於眾生業力感應，如來大悲而出現。八相成道是從法性而來，所以叫做性起。現在認為從因緣而無自性，緣起就叫做性起。又清凈的緣起常常順應于自性，也叫做性起。所以說應化雖然是從因緣而來，但不違背自性，就是沒有不從此法界流出的。即相成門，說明自性成就於因緣，所以這個性起自有兩種含義：一是從因緣而無自性，而作為性起；二是法性隨順因緣，所以叫做性起。
【English Translation】 English version 'Following the Awakened Nature.' The commentary says: 'At all times, do not give rise to deluded thoughts.' Although deluded thoughts are empty in the present moment, one should not deliberately generate them. They may arise from habitual tendencies, or continue from previous thoughts, or one may feel that the previous thought was wrong and generate a subsequent thought of repentance. All of these are illnesses. As long as the inner and outer minds do not arise during meditation, that is True Thusness Samadhi. If external circumstances lead to the arising of thoughts, simply be aware of Right Mindfulness. Right Mindfulness is the fundamental Dharma of the One Mind. Both mind and object are illusory and unreal, and nothing is attained. Regarding all deluded minds, do not extinguish them either, which means investigating the very first thought and not finding its place of arising. Why then should it be extinguished? Not seeing the place of arising is called True Extinction. Abiding in the realm of delusion without adding understanding, all realms of delusion, both internal and external, are empty. Why then should one forcibly generate discriminations? In this way, there is neither grasping nor rejecting, and one is in accord with Wonderful Samadhi. Regarding non-understanding, do not distinguish reality, nor abide in non-discrimination. Neither real nor unreal, the mind has no place to dwell, and one can attain the true essence of the root and return to the wonderful nature. Question: All sentient beings are the same in Dharma-nature, so the Vimalakirti Sutra says: 'The Thusness of sentient beings is the Thusness of exhaustion of outflows and liberation.' Why do sentient beings abide in the arising of merits that do not possess self-nature? Answer: There are two kinds of nature. One is the meaning of gotra (種性, lineage or potential), because it arises from causes. The second is the meaning of Dharma-nature, because both True Thusness and manifestations have this nature. If it is Dharma-nature, ordinary beings and sages are the same. If it is gotra, it requires the cultivation of ten thousand good deeds, using purity to overcome defilement, so that the nature can arise. Although delusion is the same as nature in the present moment, it does not accord with nature. Qingliang ChengGuan's commentary on the Avatamsaka Sutra records: The meaning of the appearance of the Tathagata (如來, Thus Come One) is also called dependent origination, and also called nature-origination. If the eight aspects of manifestation appear in accordance with conditions, it is called dependent origination, meaning that it is due to the karmic response of sentient beings that the Tathagata appears out of great compassion. The attainment of Buddhahood through the eight aspects comes from Dharma-nature, so it is called nature-origination. Now it is believed that there is no self-nature from conditions, and dependent origination is called nature-origination. Moreover, pure dependent origination always accords with nature, and is also called nature-origination. Therefore, it is said that although manifestation comes from conditions, it does not violate nature, which means that there is nothing that does not flow from this Dharma-realm. The mutual-becoming gate explains that nature is accomplished through conditions, so this nature-origination has two meanings: one is that it has no self-nature from conditions, and is regarded as nature-origination; the other is that Dharma-nature follows conditions, so it is called nature-origination.
不還證此法身故。此乃緣起能成性起。即是相成門也。以凈奪染。性即起故者。明相奪門。亦是通妨。謂有問言。性起唯凈。緣起即是性起。故為此通。謂起有二。一染。二凈。凈謂如來大悲。菩薩萬行等。染謂眾生惑業等。若以染奪凈。則屬眾生。故唯緣起。今以凈奪染。唯屬諸佛。故名性起。乃至萬法出興。皆是真性中緣起。所以菩薩凡有施為。皆順法性。眾生以無明根本未盡。我執情見不亡。所有施為。皆違法性。但成有為生滅之行。不成性起功德之門。如起信論云。此菩薩。知法性離慳貪相。是清凈施度。隨順修行檀波羅蜜。知法性離五欲境。無破戒相。是清凈戒度。隨順修行尸羅波羅蜜。知法性無有苦惱離瞋害相。是清凈忍度。隨順修行羼提波羅蜜。知法性離身心相。無有懈怠。是清凈進度。隨順修行毗梨耶波羅蜜。知法性無動無亂。是清凈禪度。隨順修行禪那蜜羅蜜。知法性離諸癡闇。是清凈慧度。隨順修行般若波羅蜜。故知菩薩所修一度一行。皆順真如一心法性之理。非是于自性外別有所修。以隨順心性故。所有功德皆如性起。無盡無為。不取不捨。凡夫所造慳貪。乃至癡闇。皆是違真背性。起我見心。所以不隨性起。成無漏功德。設有妄修。皆于自心外。別有所得。盡成外道天魔。有為生滅。以不順
【現代漢語翻譯】 現代漢語譯本： 不還證得此法身，是因為這是緣起能夠成就性起，也就是相成門。用清凈來奪取染污，性就生起，這說明了相奪門，也是爲了消除疑問。有人會問，性起唯有清凈，緣起就是性起，所以用這個來解釋。生起有兩種，一是染污，二是清凈。清凈指的是如來的大悲，菩薩的萬行等；染污指的是眾生的迷惑和業力等。如果用染污來奪取清凈，那就屬於眾生，所以只是緣起。現在用清凈來奪取染污，只屬於諸佛，所以叫做性起。乃至萬法的出現和興盛，都是真性中的緣起，所以菩薩的一切行為，都順應法性。眾生因為無明根本沒有斷盡，我執和情見沒有消除，所有的行為都違背法性，只能成就有所作為的生滅之行，不能成就性起功德之門。如《起信論》所說：『這位菩薩，知道法性遠離慳貪之相，是清凈的佈施度（Dāna-pāramitā），隨順修行檀波羅蜜（Dāna-pāramitā）；知道法性遠離五欲之境，沒有破戒之相，是清凈的持戒度（Śīla-pāramitā），隨順修行尸羅波羅蜜（Śīla-pāramitā）；知道法性沒有苦惱，遠離嗔恨之相，是清凈的忍辱度（Kṣānti-pāramitā），隨順修行羼提波羅蜜（Kṣānti-pāramitā）；知道法性遠離身心之相，沒有懈怠，是清凈的精進度（Vīrya-pāramitā），隨順修行毗梨耶波羅蜜（Vīrya-pāramitā）；知道法性沒有動亂，是清凈的禪定度（Dhyāna-pāramitā），隨順修行禪那波羅蜜（Dhyāna-pāramitā）；知道法性遠離各種愚癡和黑暗，是清凈的智慧度（Prajñā-pāramitā），隨順修行般若波羅蜜（Prajñā-pāramitā）。』由此可知，菩薩所修的每一度每一行，都順應真如一心法性的道理，不是在自性之外另外有所修。因為隨順心性，所以所有的功德都如性起一樣，無盡無為，不取不捨。凡夫所造的慳貪，乃至愚癡和黑暗，都是違背真如，背離自性，生起我見之心，所以不隨順性起，成就無漏功德。即使有虛妄的修行，都是在自心之外，另外有所得，最終成為外道天魔，有所作為的生滅之法，因為不順應。
【English Translation】 English version: It is because this Dharma body is not yet fully realized. This is because dependent origination (Pratītyasamutpāda) can accomplish nature origination (Svabhāva-utpāda), which is the gate of mutual accomplishment. 'Using purity to seize impurity, nature arises,' this clarifies the gate of seizing and also addresses potential objections. If someone asks, 'Nature origination is only pure, and dependent origination is nature origination,' this is the explanation. There are two kinds of arising: one is impure, and the other is pure. Pure refers to the great compassion of the Tathāgata (Tathāgata), the myriad practices of the Bodhisattvas (Bodhisattva), etc.; impure refers to the delusions and karmas of sentient beings, etc. If impurity seizes purity, it belongs to sentient beings, and thus it is only dependent origination. Now, if purity seizes impurity, it belongs only to the Buddhas, and thus it is called nature origination. Even the arising and flourishing of all dharmas are dependent origination within true nature, so all actions of Bodhisattvas accord with Dharma nature. Sentient beings, because the root of ignorance (avidyā) is not exhausted and attachment to self and emotional views are not eliminated, all their actions violate Dharma nature, only accomplishing conditioned and impermanent actions, not accomplishing the gate of nature-originated merit. As the Awakening of Faith in the Mahāyāna says: 'This Bodhisattva knows that Dharma nature is free from the aspect of stinginess, which is the pure giving perfection (Dāna-pāramitā), practicing in accordance with the Dāna-pāramitā; knowing that Dharma nature is free from the realm of the five desires, without the aspect of breaking precepts, which is the pure moral discipline perfection (Śīla-pāramitā), practicing in accordance with the Śīla-pāramitā; knowing that Dharma nature is without suffering and free from the aspect of anger and harm, which is the pure patience perfection (Kṣānti-pāramitā), practicing in accordance with the Kṣānti-pāramitā; knowing that Dharma nature is free from the aspect of body and mind, without laziness, which is the pure diligence perfection (Vīrya-pāramitā), practicing in accordance with the Vīrya-pāramitā; knowing that Dharma nature is without movement or disturbance, which is the pure meditation perfection (Dhyāna-pāramitā), practicing in accordance with the Dhyāna-pāramitā; knowing that Dharma nature is free from all ignorance and darkness, which is the pure wisdom perfection (Prajñā-pāramitā), practicing in accordance with the Prajñā-pāramitā.' Therefore, it is known that each perfection and each practice cultivated by Bodhisattvas accord with the principle of true suchness (Tathātā), one mind, and Dharma nature, not cultivating something separate outside of their own nature. Because they accord with the nature of mind, all merits are like nature origination, inexhaustible and unconditioned, neither grasping nor abandoning. The stinginess, and even ignorance and darkness, created by ordinary people all violate true suchness and turn away from self-nature, giving rise to the mind of self-view, so they do not accord with nature origination and accomplish unconditioned merit. Even if there is deluded cultivation, it is all outside of their own mind, obtaining something separate, ultimately becoming externalist paths and heavenly demons, conditioned and impermanent dharmas, because they do not accord with.
真如。違法性故。又以修顯性。以性成修。若無性。修亦不成。若無修。性亦不顯。如古德云。本有如真金。修生如嚴具。由嚴具方顯金德。嚴具無體。全攬金成。喻顯二德者。如修生在因漸顯于本有。在果圓滿於本有。非本有理有漸有圓。如初生月明雖漸滿。而常帶圓月。以圓月常在故。故十五日月。遍在初一二三等中。則知滿果遍在因位。亦令後後常具前前。前前常具後後。以初一日有二日月。乃至十五日月。以十五日月。即初月故。法合可知。由此故云。修生本有。以初圓時先已圓故。本有修生。以初生時亦已圓故。忘懷思之。若不能如是思之。而失大利。猶如窮子。於己庫藏以為他物。或持衣珠而乞丐。或守金藏以貧窮。皆為不知自心之寶。致茲況矣。又如首楞嚴經云。佛言。一切眾生從無始來。迷己為物。失於本心。為物所轉。故於是中觀大觀小。若能轉物。則同如來。身心圓明。不動道場。於一毛端。遍。能含受十方國土。夫云轉物者。物虛非轉。唯轉自心。以一切法皆從分別生。因想而成。隨念而至。所以金剛三昧經頌云。法從分別生。還從分別滅。滅諸分別法。是法非生滅。故知一切諸法。皆從分別識生。若能悟了分別識空。則知諸法寂滅。若生若滅。俱是分別。分別若亡。法非生滅。亦如法華經。
【現代漢語翻譯】 現代漢語譯本 真如（Tathata，事物的真實本性）。因為不違背其本性。又通過修行來顯現其本性。憑藉本性成就修行。如果沒有本性，修行也不會成就。如果沒有修行，本性也不會顯現。如同古人所說：『本有的真如好比純金，修行好比裝飾品。』通過裝飾品才能顯現金子的美德。裝飾品本身沒有實體，完全依附於金子而存在。這比喻了顯現真如和修行的兩種功德。如同修行在因地時逐漸顯現本有的真如，在果地時圓滿於本有的真如。並非本有的真如之理有漸進和圓滿之分。如同初生的月亮，光明雖然逐漸圓滿，但始終帶有圓月的本質，因為圓月的本質始終存在。所以十五的月亮，遍在於初一、初二、初三等日子中。由此可知，圓滿的果位遍在於因位，也使得後後的階段始終具備前前的階段，前前的階段始終具備後後的階段。因為初一日就具有二日的月亮，乃至十五日的月亮。因為十五日的月亮，就是最初的月亮。佛法的道理可以由此類推得知。因此說，修行是本有的，因為最初圓滿的時候就已經圓滿了。本有是修生的，因為最初產生的時候也已經圓滿了。忘卻思慮，體會這個道理。如果不能這樣思考，就會失去巨大的利益，就像窮困的兒子，把自己的寶藏當成別人的東西。或者拿著衣服上的寶珠去乞討，或者守護著金礦卻依然貧窮，都是因為不知道自己內心的寶藏，才導致這樣的境況啊！ 又如《首楞嚴經》（Surangama Sutra）所說，佛說：『一切眾生從無始以來，迷惑于外物，喪失了本心，被外物所轉。所以在這裡面，觀大的就覺得大，觀小的就覺得小。如果能夠轉物，就和如來（Tathagata，佛的稱號之一）一樣，身心圓滿光明，不動搖的道場。在一根毫毛的尖端，能夠包含容納十方國土。』所謂『轉物』，是說外物是虛幻的，並非真的在轉動，真正轉動的是自己的心。因為一切法都從分別心產生，因思想而形成，隨著念頭而到來。所以《金剛三昧經》（Vajrasamadhi Sutra）的偈頌說：『法從分別生，還從分別滅。滅諸分別法，是法非生滅。』所以知道一切諸法，都從分別識產生。如果能夠領悟分別識是空性的，就知道諸法是寂滅的。無論是生還是滅，都是分別。分別如果消失，法就不是生滅的。也如《法華經》（Lotus Sutra）所說。
【English Translation】 English version Tathata (True Thusness, the true nature of things). Because it does not violate its inherent nature. And also through cultivation to reveal its nature. Relying on nature to accomplish cultivation. If there is no nature, cultivation will not be accomplished. If there is no cultivation, nature will not be revealed. As the ancients said: 'The inherent True Thusness is like pure gold, cultivation is like ornaments.' Only through ornaments can the virtue of gold be revealed. Ornaments themselves have no substance, completely relying on gold to exist. This is a metaphor for the two merits of revealing True Thusness and cultivation. Just as cultivation gradually reveals the inherent True Thusness in the causal stage, and is perfected in the inherent True Thusness in the fruition stage. It is not that the principle of inherent True Thusness has gradual and complete aspects. Just like the newly born moon, although its light gradually becomes full, it always carries the essence of the full moon, because the essence of the full moon always exists. Therefore, the fifteenth moon is present in the first, second, and third days, etc. From this, it can be known that the perfect fruition is present in the causal position, and also makes the later stages always possess the earlier stages, and the earlier stages always possess the later stages. Because the first day has the moon of the second day, and even the moon of the fifteenth day. Because the fifteenth day's moon is the initial moon. The principle of Dharma can be inferred from this. Therefore, it is said that cultivation is inherent, because it was already complete when it was initially perfect. The inherent is cultivated, because it was already complete when it was initially produced. Forget thoughts and experience this principle. If you cannot think in this way, you will lose great benefits, just like a poor son who treats his own treasure as someone else's. Or holding a jewel on his clothes to beg, or guarding a gold mine but still being poor, all because he does not know the treasure of his own mind, leading to this situation! Furthermore, as the Surangama Sutra says, the Buddha said: 'All sentient beings, from beginningless time, are deluded by external objects, lose their original mind, and are turned by external objects. Therefore, in this, those who view the large feel it is large, and those who view the small feel it is small. If one can turn objects, one is the same as the Tathagata (one of the titles of the Buddha), with a body and mind that are perfectly bright, and an unshakeable Bodhimanda (place of enlightenment). At the tip of a single hair, one can contain and accommodate the ten directions of lands.' The so-called 'turning objects' means that external objects are illusory and not really turning; what is truly turning is one's own mind. Because all dharmas arise from discriminating mind, are formed by thought, and arrive with the arising of thoughts. Therefore, the Vajrasamadhi Sutra's verse says: 'Dharma arises from discrimination, and also ceases from discrimination. Ceasing all discriminating dharmas, this dharma is neither arising nor ceasing.' Therefore, know that all dharmas arise from the discriminating consciousness. If one can realize that the discriminating consciousness is empty, one will know that all dharmas are quiescent. Whether arising or ceasing, both are discriminations. If discrimination disappears, dharma is neither arising nor ceasing. It is also as the Lotus Sutra says.
三變土田唯是變心。非變土耳。首楞嚴經鈔云。若能轉物。即同如來者。心外無物。物即是心。但心離分別為正智。正智即是般若。周遍法界。無有障礙。是故西方國土。水鳥樹林悉皆說法。說法之處。即如如心。所以如來一一根門。遍塵剎土。乃至毛端。而說妙法。如今但得離念。便同如來真實知見。昔有禪師。在蜀地綿竹縣。無為山修道。時有三百餘家設齋。俱請和尚。皆由心離分別。即應機無礙。
問。法界群機。以何智證。悉入平等一心。究竟如來之藏。
答。約佛性論。有五種如來藏。釋摩訶衍論。列十種如來藏。且佛性論云。藏有五種。一如來藏。在纏含果法故。二自性清凈藏。在纏不染。三法身藏。果位為功德所依。四出世間上上藏。出纏超過二乘菩薩。五法界藏。通因徹果。外持一切染凈。故名法界。內含一切恒沙性德。故名藏。次釋摩訶衍論云。如來藏有十種。于契經中別別說故。一者大總持如來藏。盡攝一切如來故。諸佛無盡藏契經中作如是說。佛告文殊。有如來藏。名曰大寶無盡殊勝圓滿陀羅尼。盡攝諸藏。無所不通。無所不當。圓滿圓滿。平等平等。一切所有諸如來藏。無有以此非為根本。何以故。此如來藏。如來藏王。如來藏主。如來藏天。如來藏地。以此義故。名曰大寶無
【現代漢語翻譯】 現代漢語譯本：將土地和田地改變，唯一改變的是心，而不是土地本身。正如《首楞嚴經鈔》所說：『如果能夠轉化外物，就與如來相同。』心外沒有外物，外物即是心。只要心遠離分別，就是正智。正智就是般若，周遍法界，沒有障礙。因此，西方極樂世界的水鳥樹林都在說法。說法之處，就是如如之心。所以，如來的每一個根門，都遍及塵剎國土，乃至毛端，而說微妙之法。如今只要能夠離念，就與如來具有真實的知見相同。過去有一位禪師，在蜀地綿竹縣的無為山修行。當時有三百多戶人家設齋，都來邀請和尚，都是因為心中沒有分別，所以應機無礙。
問：法界眾生的根機，用什麼智慧來證得，才能完全進入平等一心，究竟如來之藏？
答：如果從佛性的角度來說，有五種如來藏。《釋摩訶衍論》列舉了十種如來藏。且《佛性論》說，藏有五種：一是如來藏（Tathagatagarbha），在纏時包含果地的功德法；二是自性清凈藏（Prakriti-parisuddha-garbha），在纏時不被染污；三是法身藏（Dharmakaya-garbha），果位是功德所依；四是出世間上上藏，超出纏縛，超過二乘菩薩；五是法界藏（Dharmadhatu-garbha），貫通因地和果地，對外持有一切染凈之法，所以名為法界；對內含有一切恒河沙數般的自性功德，所以名為藏。其次，《釋摩訶衍論》說，如來藏有十種，在契經中分別說明。一是大總持如來藏（Maha-dharani-tathagatagarbha），完全攝盡一切如來。諸佛無盡藏契經中這樣說：佛告訴文殊（Manjusri），有如來藏，名為大寶無盡殊勝圓滿陀羅尼（Maharatna-aksaya-visista-paripurna-dharani），完全攝盡諸藏，無所不通，無所不當，圓滿圓滿，平等平等，一切所有的如來藏，沒有不是以此為根本的。為什麼呢？因為此如來藏，是如來藏王，如來藏主，如來藏天，如來藏地，因此叫做大寶無盡藏。
【English Translation】 English version: Changing soil and fields is only changing the mind, not the soil itself. As the 'Shoulengyan Jing Chao' [Commentary on the Surangama Sutra] says: 'If one can transform objects, one is the same as the Tathagata.' There is nothing outside the mind; objects are the mind. As long as the mind is free from discrimination, it is right wisdom. Right wisdom is Prajna, pervading the Dharmadhatu without obstruction. Therefore, the water birds and trees in the Western Pure Land are all expounding the Dharma. The place of expounding the Dharma is the Thusness Mind. Therefore, each root-gate of the Tathagata pervades the lands of dust and kalpas, even to the tip of a hair, expounding the wonderful Dharma. Now, if one can only be free from thoughts, one will have the same true knowledge and vision as the Tathagata. In the past, there was a Chan master who practiced the Way on Mount Wuwei in Mianzhu County, Shu Province. At that time, more than three hundred families prepared vegetarian feasts and invited the monks, all because their minds were free from discrimination, so they responded to the occasion without hindrance.
Question: With what wisdom can the faculties of all beings in the Dharmadhatu be realized, so as to fully enter the One Mind of equality and ultimately reach the Tathagata-garbha [Tathagata's Womb]?
Answer: According to the theory of Buddha-nature, there are five kinds of Tathagata-garbha. The 'Shih Moheyan Lun' [Commentary on the Mahayana Sutra] lists ten kinds of Tathagata-garbha. Moreover, the 'Fo Xing Lun' [Treatise on Buddha-Nature] says that there are five kinds of garbha: First, the Tathagata-garbha, which contains the Dharma of the fruit-stage while still in bondage; second, the Prakriti-parisuddha-garbha [Self-Nature Pure Garbha], which is not defiled while in bondage; third, the Dharmakaya-garbha [Dharma-body Garbha], the fruit-stage is the basis of merit; fourth, the transcendental supreme garbha, which transcends bondage and surpasses the Two Vehicles and Bodhisattvas; fifth, the Dharmadhatu-garbha, which connects the cause-ground and the fruit-ground, externally holding all defiled and pure Dharmas, hence it is called Dharmadhatu; internally containing all the self-nature virtues like the sands of the Ganges, hence it is called garbha. Secondly, the 'Shih Moheyan Lun' says that there are ten kinds of Tathagata-garbha, which are explained separately in the Sutras. First, the Maha-dharani-tathagatagarbha [Great Total-Holding Tathagata-garbha], which completely encompasses all Tathagatas. The 'Zhufowujinzang Qijing' [Sutra of the Inexhaustible Treasury of All Buddhas] says this: The Buddha told Manjusri [Manjusri]: There is a Tathagata-garbha, called Maharatna-aksaya-visista-paripurna-dharani [Great Treasure Inexhaustible Excellent Perfect Dharani], which completely encompasses all treasuries, all-pervading, all-appropriate, perfect, perfect, equal, equal, and all Tathagata-garbhas are rooted in it. Why? Because this Tathagata-garbha is the King of Tathagata-garbhas, the Lord of Tathagata-garbhas, the Heaven of Tathagata-garbhas, and the Earth of Tathagata-garbhas, hence it is called the Great Treasure Inexhaustible Treasury.
盡殊勝圓滿陀羅尼如來藏故。此經文明何義。所謂顯示陀羅尼藏。所依總相。余契經中諸如來藏。能。依別相故。以何義故。名如來藏。謂攝持故。二者遠轉遠縛如來藏。一清一滿故。實際契經中作如是說。佛子。如來藏者。唯有覺者。唯有如如。離流轉因。離慮知縛。一一白白。是故名為如來之藏故。此經文明何義。所謂顯示真如一心。無有惑因。無有覺因。無有惑果。無有覺果。一真一如。唯有凈妙如來體故。以何義故名如來藏。諸無雜故。三者與行與相如來藏。與流轉力。法身如來。令覆藏故。楞伽契經中作如是說。如來藏者。為善不善因。受苦樂。與因俱。若生若滅。猶如技兒故。此經文明何義。所謂顯示生滅一心。于惑與力。于覺與力。出現生死涅槃之法。譬如非幻幻人。于諸幻事。隨其所應與力用故。以何義故名如來藏。謂令覆故。四者真如真如如來藏。唯有如故。真修契經中作如是說。如理如理如來藏。非建立。非誹謗。非常非無常。非正體智之所證得。亦非意意識之所緣境界。何以故。唯有理理。無彼彼故。此經文明何義。所謂顯示真如門。中性真如理。唯理自理。非智自理故。以何義故明如來藏。謂無他故。五者生滅真如如來藏。不生不滅。被生滅之染故。楞伽契經中作如是說。大慧。愚癡凡夫不
覺不知。執著諸法剎那不住。墮在邪見。而作是言。無漏之法亦剎那不住。破彼真如如來藏故。複次大慧。金剛如來藏如來證法。若剎那不住者。一切聖人不成聖人故。此經文明何義。所謂顯示生滅門中性真如理。遠離無常之相。不生不滅之法故。以何義故名如來藏。謂被染故。六者空如來藏。一切謂空。覆藏如來故。勝鬘契經中作如是說。世尊。空如來藏。若離若脫若異。一切煩惱藏故。此經文明何義。所謂顯示生滅門中一切染法。隱覆自相本覺無量性功德故。以何義故。一切染法總名為空。所謂一切染法幻化。差別。體相無實。作用非真。故名為空。而能隱覆法身如來實德真體。是故名為如來之藏。從能藏染立其名故。七者不空如來藏。一切不空。被空染故。勝鬘契經中作如是說。世尊。不空如來藏。過恒沙不離不脫不異不思議佛法故。此經文明何義。所謂顯示生滅門中自相本覺。備過恒沙一切功德。被過恒沙一切染法之所染故。以何義故。一切凈法總名不空。所謂一切凈法自體中實。作用勝妙。遠離虛假。超越巧偽。故名不空。被染之覆。名如來藏。于出現時名為法身。于隱覆時名如來藏。故從所凈立其名故。八者能攝如來藏。無明藏中自性凈心。能攝一切諸功德故。不增不減契經中作如是說。如來藏本際相應
【現代漢語翻譯】 現代漢語譯本 覺不知（無法覺察）。執著于諸法剎那不住（一切事物都在瞬間變化）。墮入邪見。並且這樣說：『無漏之法（沒有煩惱的清凈之法）也是剎那不住的。』這是在破壞真如如來藏（如來清凈的自性）啊。再說，大慧（菩薩名）。金剛如來藏（堅固不壞的如來藏）是如來所證悟的法。如果剎那不住，那麼一切聖人就不能成就聖人了。這段經文說明了什麼意義呢？它所要顯示的是生滅門（生死流轉的現象）中的性真如理（不生不滅的真如本性），遠離無常的表象，是不生不滅的法。因為什麼緣故稱作如來藏呢？因為被染污所覆蓋的緣故。六者，空如來藏（空性的如來藏），一切都說是空，是因為它覆蓋瞭如來。勝鬘契經（一部重要的佛教經典）中這樣說：『世尊，空如來藏，是遠離、解脫、不同於一切煩惱藏的。』這段經文說明了什麼意義呢？它所要顯示的是生滅門中一切染污之法，隱蔽了自相本覺（自身本有的覺悟）的無量性功德。因為什麼緣故，一切染污之法總稱為空呢？因為一切染污之法都是幻化、差別、體相不實的，作用也不是真實的，所以稱為空。而它能夠隱蔽法身如來（如來的清凈之身）的真實功德和真實體性，所以稱為如來之藏。這是從能藏染污的角度來立名的。七者，不空如來藏（不空性的如來藏），一切都不空，是因為它被空性的染污所覆蓋。勝鬘契經中這樣說：『世尊，不空如來藏，具備過恒河沙數，不離、不脫、不異、不可思議的佛法。』這段經文說明了什麼意義呢？它所要顯示的是生滅門中自相本覺，具備過恒河沙數的一切功德，卻被過恒河沙數的一切染污之法所染污。因為什麼緣故，一切清凈之法總稱為不空呢？因為一切清凈之法自體中是真實的，作用是殊勝美妙的，遠離虛假，超越巧偽，所以稱為不空。被染污所覆蓋，名為如來藏。在出現的時候，名為法身。在隱蔽的時候，名為如來藏。所以這是從所凈（被清凈的）的角度來立名的。八者，能攝如來藏（能包含的如來藏），無明藏（無明的蘊藏）中的自性凈心（自性清凈的心），能夠包含一切諸功德。不增不減契經（一部重要的佛教經典）中這樣說：『如來藏與本際相應（如來藏與事物本來的狀態相一致）。』
【English Translation】 English version Ignorance does not perceive. Attachment to all dharmas (phenomena) as momentarily abiding leads to falling into wrong views, and making statements such as, 'The unconditioned dharmas (laws free from defilements) are also momentarily abiding,' thus destroying the Tathagatagarbha (the womb of the Tathagata, the pure essence of the Buddha). Furthermore, Mahamati (a Bodhisattva's name), the Vajra Tathagatagarbha (the indestructible Tathagatagarbha) is the Dharma realized by the Tathagata. If it were momentarily abiding, then all sages would not become sages. What meaning does this sutra (Buddhist scripture) reveal? It reveals the principle of the self-nature of Suchness (true reality) within the gate of birth and death (the cycle of existence), which is far from the aspect of impermanence, and is the Dharma of non-birth and non-death. For what reason is it called the Tathagatagarbha? Because it is covered by defilements. Sixth, the Empty Tathagatagarbha, everything is said to be empty because it covers the Tathagata. The Srimala Sutra (an important Buddhist scripture) states, 'World Honored One, the Empty Tathagatagarbha is separate, liberated, and different from all the stores of afflictions.' What meaning does this sutra reveal? It reveals that within the gate of birth and death, all defiled dharmas conceal the immeasurable qualities of the self-nature of original enlightenment. For what reason are all defiled dharmas collectively called empty? Because all defiled dharmas are illusory, differentiated, and their substance and characteristics are unreal, and their functions are not true, therefore they are called empty. And they can conceal the true virtues and real essence of the Dharmakaya Tathagata (the body of the Buddha's teachings), therefore it is called the Tathagatagarbha. This name is established from the perspective of that which can conceal defilements. Seventh, the Non-Empty Tathagatagarbha, everything is not empty because it is covered by the emptiness of defilements. The Srimala Sutra states, 'World Honored One, the Non-Empty Tathagatagarbha possesses qualities more numerous than the sands of the Ganges River, which are not separate, not liberated, not different, and inconceivable Buddha-dharmas.' What meaning does this sutra reveal? It reveals that within the gate of birth and death, the self-nature of original enlightenment possesses all the qualities more numerous than the sands of the Ganges River, but is defiled by all the defiled dharmas more numerous than the sands of the Ganges River. For what reason are all pure dharmas collectively called non-empty? Because all pure dharmas are real in their own substance, their functions are excellent and wonderful, far from falsity, and transcend artifice, therefore they are called non-empty. Being covered by defilements, it is called the Tathagatagarbha. When it appears, it is called the Dharmakaya. When it is concealed, it is called the Tathagatagarbha. Therefore, this name is established from the perspective of that which is purified. Eighth, the Tathagatagarbha that can contain, the self-nature of pure mind within the store of ignorance, can contain all virtues. The Anunatva Apurnatva Sutra (an important Buddhist scripture) states, 'The Tathagatagarbha is in accordance with the original state (the Tathagatagarbha is consistent with the original state of things).'
體。及清凈法。此法如實。不虛妄。不離不脫。智不思議法。無始本際來。有此清凈相應法體故。此經文明何義。所謂顯示一切諸眾生。自性清凈心。從無始已來。具足三智。圓滿四德。無所闕失故。以何義故名如來藏。由顛倒心不知不覺故。從能凈立其名故。九者所攝如來藏。一切染法無明地藏。既乃出離。圓滿覺者。為所攝故。不增不減契經中作如是說。如來本際不相應體。及煩惱纏不清凈法。此本際離脫不相應煩惱纏不清凈法。唯有如來菩提智之所能斷故。此經文明何義。所謂顯示始覺滿佛。斷一切障。具一切智。智明為外。障闇為內。一切染法。智所攝持故。以何義故名如來藏。謂攝持故。十者隱覆如來藏。法身如來。煩惱所覆隱沒藏故。不增不減契經中作如是說。如來藏未來際平等。恒及有法。即是一切諸法根本。備一切法。具一切法。於世法中不離不脫故。此經文明何義。所謂顯示多一心體。等於法界。遍於三際。具足圓滿。染凈諸法。無所不通。無所不至故。複次顯示隨緣門中自性凈心。于染法中隱藏沉沒。法身如來未出現故。是名為十。今取佛性論中。第五法界藏。及釋摩訶衍論中。第一大總持如來藏。此義弘通。總攝一切。以實相智。當能證入。如星拱北。似海會川。猶太虛空。無一塵而不入。若
【現代漢語翻譯】 現代漢語譯本 體。以及清凈的法。這種法是真實的，不虛妄的，不分離也不脫離的。是智慧不可思議的法，從無始以來就存在。因為有這種清凈相應的法體，所以這部經文闡明了什麼意義呢？ 所謂顯示一切眾生，自性本就清凈的心，從無始以來，就具足三種智慧，圓滿四種德行，沒有任何缺失。因為什麼意義而名為如來藏（Tathagatagarbha，如來所擁有的覺悟本性）呢？ 因為顛倒的心，不知不覺的緣故，從能夠清凈的方面來立這個名稱。第九種所攝如來藏（Tathagatagarbha），一切染污的法，無明的地藏（Ksitigarbha，大地之母菩薩），既然能夠出離，圓滿覺悟，是因為被其所攝持的緣故。《不增不減經》中這樣說：如來的本際（Bhūtakoti，真實的本性）不相應的體，以及煩惱纏繞的不清凈法。這本際離脫不相應的煩惱纏繞的不清凈法，只有如來的菩提智慧才能夠斷除。這部經文闡明了什麼意義呢？ 所謂顯示始覺圓滿的佛，斷除一切障礙，具足一切智慧，智慧光明在外，障礙黑暗在內，一切染污的法，都被智慧所攝持。因為什麼意義而名為如來藏（Tathagatagarbha）呢？ 謂之攝持的緣故。第十種隱覆如來藏（Tathagatagarbha），法身如來（Dharmakaya Tathagata，真理之身），被煩惱所覆蓋隱藏的緣故。《不增不減經》中這樣說：如來藏（Tathagatagarbha）未來際平等，永恒以及有法，就是一切諸法的根本，具備一切法，具足一切法，在世間法中不分離也不脫離。這部經文闡明了什麼意義呢？ 所謂顯示多一心體，等於法界（Dharmadhatu，宇宙的真實本質），遍於過去、現在、未來三際，具足圓滿，染污和清凈的諸法，無所不通，無所不至。再次顯示隨緣門中自性清凈的心，在染污的法中隱藏沉沒，法身如來（Dharmakaya Tathagata）沒有出現。這就是所謂的十種如來藏（Tathagatagarbha）。現在取《佛性論》中的第五法界藏，以及《釋摩訶衍論》中的第一大總持如來藏（Tathagatagarbha）。這個意義弘揚通達，總攝一切。用實相智，應當能夠證入。如同星星拱衛北極星，像大海匯聚河流，猶如太虛空，沒有一粒塵埃不能進入。
【English Translation】 English version The essence and pure Dharma. This Dharma is real, not false, not separated, and not detached. It is the wisdom of inconceivable Dharma, existing since the beginningless beginning. Because there is this pure and corresponding Dharma essence, what meaning does this scripture clarify? It reveals that all sentient beings inherently possess a pure mind, complete with three wisdoms and four virtues since beginningless time, lacking nothing. For what reason is it called Tathagatagarbha (the womb of the Tathagata, the inherent Buddha-nature)? Because of the inverted mind, without knowing or perceiving, the name is established from the aspect of being able to purify. The ninth, the Tathagatagarbha that is contained, all defiled Dharmas, the Ksitigarbha (Earth Treasury Bodhisattva, the bodhisattva who vows to save all beings in the six realms) of ignorance, since they can be liberated and attain perfect enlightenment, it is because they are contained by it. The Anunatva Apurnatva Sutra says: The Bhūtakoti (the ultimate reality) of the Tathagata is a non-corresponding essence, as well as the impure Dharmas entangled by afflictions. This Bhūtakoti, detached from the non-corresponding impure Dharmas entangled by afflictions, can only be severed by the Bodhi wisdom of the Tathagata. What meaning does this scripture clarify? It reveals the Buddha who initially awakened and is complete, severing all obstacles, possessing all wisdom, with the light of wisdom outward and the darkness of obstacles inward, all defiled Dharmas are contained by wisdom. For what reason is it called Tathagatagarbha? It is called so because of its containing nature. The tenth, the hidden Tathagatagarbha, the Dharmakaya Tathagata (the Truth Body of the Tathagata), is hidden and concealed by afflictions. The Anunatva Apurnatva Sutra says: The Tathagatagarbha is equal in the future, eternal, and possesses Dharma, which is the root of all Dharmas, possessing all Dharmas, complete with all Dharmas, not separated or detached from worldly Dharmas. What meaning does this scripture clarify? It reveals the one mind that is equal to the Dharmadhatu (the realm of Dharma, the totality of existence), pervading the three times (past, present, and future), complete and perfect, all defiled and pure Dharmas, all-pervading and all-reaching. Furthermore, it reveals that in the aspect of conditioned arising, the self-nature pure mind is hidden and submerged in defiled Dharmas, and the Dharmakaya Tathagata has not yet appeared. This is what is called the ten Tathagatagarbhas. Now, taking the fifth Dharmadhatu-garbha from the Treatise on Buddha-Nature and the first Great Dharani Tathagatagarbha from the Commentary on the Mahayana Treatise, this meaning is widely understood, encompassing all. With the wisdom of true reality, one should be able to enter. Like the stars surrounding the North Star, like the ocean gathering rivers, like the great void, there is not a single dust particle that cannot enter.
宗鏡內。無一法而不歸。眾聖之所乘。諸佛之同證。其餘諸藏。隨染凈緣。成真如生滅二門。功德過患。隱顯對治故。以不差而差。不守自性故。以差而不差。不失自性故。則總別同原。本末一際。如究竟一乘寶性論偈云。法身遍無差。皆實有佛性。是故說眾生。常有如來藏。此偈明何義。有三種義。是故如來說一切時。一切眾生。有如來藏。何等為三。一者如來法身。遍在一切眾生心識。偈言法身遍故。二者真如之體。一切眾生平等無差別。偈言無差故。三者一切眾生。皆悉等有真如佛性。偈言皆實有佛性故。
問。能證智與所證藏。為同爲異。
答。約分別門。亦同亦異。若冥合一味。則無境智之殊。若言用。即同而異。境不能照。智有照故。言寂。即異而同。境智無異味故。同故無心於彼此。忘心契合故。異故不失於照功。智異木石故。是以境智之原。非離非合。合則境智俱壞。離則境智相乖。無境而不成智。以離法無有人故。無智而不成境。以離人無有法故。是以智心常寂。雖照境而無緣。寂不失照。雖空寂而恒用。斯則智照境亦照。境寂智亦寂。寂照雙分而一味。境智融即而歷然。若一二情生。則違真理。或作有情無情之見。自分彼我之懷。或執有用無用之心。唯墮斷常之網。都為不了萬法之
【現代漢語翻譯】 現代漢語譯本： 《宗鏡錄》中，沒有哪一法不歸於此。這是眾聖所乘之法，諸佛共同證悟的境界。其餘諸經藏，隨著染凈的因緣，成就真如生滅二門。功德與過患，隱沒與顯現，都是相對而存在的。因此，說它『不差而差』，是因為它不執守自性；說它『差而不差』，是因為它不失去自性。這樣，總體與個別同出一源，本始與末端都在同一界限。如《究竟一乘寶性論》的偈頌所說：『法身遍無差，皆實有佛性。是故說眾生，常有如來藏。』這句偈頌說明了什麼意義呢？有三種意義。所以如來說一切時，一切眾生，都有如來藏（Tathagatagarbha，如來藏）。哪三種呢？一是如來的法身（Dharmakaya，法身），遍在於一切眾生的心識之中。偈頌說『法身遍故』。二是真如（Tathata，真如）的本體，在一切眾生中平等而沒有差別。偈頌說『無差故』。三是一切眾生，都平等地具有真如佛性（Buddha-dhatu，佛性）。偈頌說『皆實有佛性故』。 問：能證之智與所證之藏，是相同還是相異？ 答：從分別的角度來說，既相同也相異。如果冥合為一體，則沒有境與智的區別。如果從作用來說，就是相同而相異，因為境不能照，而智有照的作用。如果從寂靜來說，就是相異而相同，因為境與智沒有不同的味道。因為相同，所以心中沒有彼此的分別，忘卻心念而契合。因為相異，所以不失去照的作用，智不同於木石。因此，境與智的本源，既不是分離也不是結合。結合則境與智都壞滅，分離則境與智互相違背。沒有境就不能成就智，因為離開法就沒有人。沒有智就不能成就境，因為離開人就沒有法。因此，智心常常寂靜，雖然照見境界卻沒有攀緣。寂靜不失去照的作用，雖然空寂卻恒常起用。這樣，智照境，境也照；境寂靜，智也寂靜。寂照雙分而又是一體，境智融合而又歷歷分明。如果產生一或二的分別情見，就違背了真理。或者產生有情無情的分別，或者產生自己與他人的分別，或者執著有用無用的想法，最終都落入斷常二見的羅網，都是因為不瞭解萬法的實相。
【English Translation】 English version: In the 'Zong Jing Lu' (Compendium of Mirrors), there is no single dharma that does not return to it. It is what all sages ride upon, and the realm that all Buddhas jointly realize. The other sutra collections, according to the conditions of purity and defilement, accomplish the two gates of True Thusness (Tathata, 真如) as arising and ceasing. Merit and fault, concealment and manifestation, exist in opposition to each other. Therefore, it is said to be 'not different yet different' because it does not cling to its own nature; it is said to be 'different yet not different' because it does not lose its own nature. Thus, the general and the particular share the same origin, and the beginning and the end are within the same boundary. As the verse in the 'Ratnagotravibhāga' (Treatise on the Distinction of the Jewel Nature of the Ultimate Vehicle) says: 'The Dharmakaya (法身) is pervasive and without difference, all truly possess Buddha-dhatu (佛性). Therefore, it is said that sentient beings constantly have the Tathagatagarbha (如來藏).』 What meaning does this verse explain? It has three meanings. Therefore, the Tathagata (如來) said that at all times, all sentient beings have the Tathagatagarbha. What are the three? First, the Dharmakaya of the Tathagata pervades the minds and consciousnesses of all sentient beings. The verse says, 'Because the Dharmakaya is pervasive.' Second, the substance of True Thusness is equal and without difference in all sentient beings. The verse says, 'Because there is no difference.' Third, all sentient beings equally possess the True Thusness Buddha-dhatu. The verse says, 'All truly possess Buddha-dhatu.' Question: Is the wisdom that can realize (能證智) and the store that is realized (所證藏) the same or different? Answer: From the perspective of differentiation, they are both the same and different. If they merge into one flavor, then there is no distinction between the object and the wisdom. If speaking of function, they are the same yet different, because the object cannot illuminate, while wisdom has the function of illumination. If speaking of stillness, they are different yet the same, because the object and wisdom have no different flavor. Because they are the same, there is no mind attached to this or that, forgetting the mind and uniting. Because they are different, the function of illumination is not lost, wisdom is different from wood and stone. Therefore, the origin of object and wisdom is neither separate nor combined. If combined, both object and wisdom are destroyed; if separated, object and wisdom contradict each other. Without an object, wisdom cannot be accomplished, because without the Dharma, there is no person. Without wisdom, an object cannot be accomplished, because without a person, there is no Dharma. Therefore, the mind of wisdom is always still, although it illuminates objects, it has no clinging. Stillness does not lose the function of illumination, although empty and still, it is constantly functioning. Thus, wisdom illuminates the object, and the object also illuminates; the object is still, and wisdom is also still. Stillness and illumination are both distinct and of one flavor, object and wisdom are fused and yet clearly distinct. If one or two kinds of emotional views arise, then one violates the truth. Or one generates the distinction between sentient and non-sentient beings, or one generates the distinction between self and others, or one clings to the idea of useful and useless, ultimately falling into the net of eternalism and annihilationism, all because one does not understand the true nature of all dharmas.
實性。一道之真宗。若洞斯文。諸情頓破。
問。三界五。趣既唯一心。云何而有迷悟不同。凡聖升降。
答。只為因心故迷。因心故悟。又因悟成聖。因迷作凡。凡聖但因迷悟得名。名亦本空。唯有真心。湛然不動。但於一真心上。妄執人法二我。所以似迷。又因了人法二空。所以似悟。古德云。覺非始終。以迷故執我。以悟故見性。如闇中迷杌為鬼。至明杌有鬼無。迷杌為鬼。見杌非新有。了鬼本無。悟鬼非始無。既唯得杌不得鬼者。故知鬼不新無。杌非新有。無取捨也。既二念不生。即為實觀。何以故。念盡心澄。無生現故。如說水澄得真寶等。又凡有所見一切。或見自見他。皆是迷心自現。如迷東為西。方實不轉。以迷人西。不離悟人東。但為迷人迷故。不見悟人東也。若至悟時。西全是東也。故知迷常在悟。生不離佛。經云。眾生界即佛界。佛界即眾生界。但為迷故癡盲。對目不知見。深自悲哉。故知依方故迷。方位不動。因覺故味覺體靡移。則迷無所迷。悟無所悟。迷則以真為妄。悟則以妄為真。如夜見杌為人。晝見人為杌。一物未嘗異。二見自成差。既知迷悟空。真妄亦何有。
問。若無迷悟。平等一心。云何斷惑證果。遲速不等。
答。雖了一心本末平等。以妄習眾生界中
【現代漢語翻譯】 現代漢語譯本：實性，是一道的真實宗旨。如果透徹理解這些文字，各種情慾就會立刻破除。
問：三界五趣既然都是唯一的心，為什麼會有迷悟的不同，凡人和聖人的升降呢？（三界：欲界、色界、無色界；五趣：地獄、餓鬼、畜生、人、天）
答：正因為有心所以迷惑，也因為有心所以覺悟。又因為覺悟而成為聖人，因為迷惑而成為凡人。凡人和聖人只是因為迷惑和覺悟而得名，這些名稱也本來是空無的。只有真心，清澈明凈，寂然不動。只是在這唯一的真心上，虛妄地執著於人我和法我兩種我執，所以才好像迷惑了。又因爲了解了人我和法我都是空性的，所以才好像覺悟了。古德說：『覺悟不是從始至終就有的，因為迷惑才執著於我，因為覺悟才見到自性。』就像在黑暗中把木樁誤認為鬼，到了天亮，木樁還在，鬼卻沒有了。把木樁誤認為鬼，見到木樁並不是新出現的；瞭解鬼本來就沒有，覺悟到鬼不是一開始就沒有的。既然只得到了木樁而沒有得到鬼，所以知道鬼不是新出現的，木樁也不是新有的。沒有取捨。既然兩種念頭都不產生，就是真實的觀照。為什麼呢？因爲念頭止息，心就澄凈，無生之理就顯現了。就像說水澄凈了就能得到真寶一樣。而且，凡是所有見到的，無論是見到自己還是見到他人，都是迷惑的心自己顯現的。就像把東邊誤認為西邊，方向實際上並沒有轉動。因為迷惑的人認為西邊是西邊，卻離不開覺悟的人認為東邊是東邊。只是因為迷惑的人迷惑了，所以看不見覺悟的人的東邊。如果到了覺悟的時候，西邊就完全是東邊了。所以知道迷惑常常在覺悟之中，生死不離佛性。經書上說：『眾生界就是佛界，佛界就是眾生界。』只是因為迷惑而愚癡盲目，面對面卻不知道看見，真是太可悲了。所以知道依靠方位才迷惑，方位本身並沒有動。因為覺悟才能品味到覺悟的本體沒有改變，那麼迷惑就沒有什麼可迷惑的，覺悟也沒有什麼可覺悟的。迷惑的時候把真實的當作虛妄的，覺悟的時候把虛妄的當作真實的。就像晚上把木樁看成人，白天把人看成木樁，事物本身沒有改變，兩種看法自己產生了差別。既然知道迷惑和空性是一體的，那麼真實和虛妄又有什麼呢？
問：如果沒有迷惑和覺悟，一切都是平等的一心，為什麼斷除煩惱和證得果位，會有遲速的不同呢？
答：雖然瞭解一心從本到末都是平等的，但因為虛妄的習氣，在眾生界中
【English Translation】 English version: True nature is the true essence of the One Path. If you thoroughly understand these words, all desires will be instantly broken.
Question: Since the Three Realms and Five Paths are all the one mind, why are there differences in delusion and enlightenment, and the ascent and descent of ordinary beings and sages? (Three Realms: Desire Realm, Form Realm, Formless Realm; Five Paths: Hell, Hungry Ghosts, Animals, Humans, Devas)
Answer: It is precisely because of the mind that there is delusion, and because of the mind that there is enlightenment. Furthermore, it is through enlightenment that one becomes a sage, and through delusion that one becomes an ordinary being. Ordinary beings and sages are named only because of delusion and enlightenment, and these names are also fundamentally empty. Only the true mind is clear, still, and unmoving. It is only upon this one true mind that one falsely clings to the two 'I's' of person and dharma, and thus it seems like delusion. And it is because one understands that both the person and dharma are empty that it seems like enlightenment. An ancient master said: 'Enlightenment is not something that exists from beginning to end; it is because of delusion that one clings to the 'I', and because of enlightenment that one sees the self-nature.' It is like mistaking a stump for a ghost in the dark; when it becomes bright, the stump is still there, but the ghost is gone. Mistaking the stump for a ghost, seeing the stump is not newly arisen; understanding that the ghost was originally non-existent, realizing that the ghost was not non-existent from the beginning. Since one only obtains the stump and not the ghost, one knows that the ghost is not newly non-existent, and the stump is not newly existent. There is no taking or rejecting. Since the two thoughts do not arise, it is true contemplation. Why? Because when thoughts cease, the mind becomes clear, and the principle of non-birth manifests. It is like saying that when water becomes clear, one can obtain true treasure. Moreover, whatever is seen, whether seeing oneself or seeing others, is all a manifestation of the deluded mind itself. It is like mistaking east for west; the direction does not actually turn. Because the deluded person thinks west is west, they cannot separate from the enlightened person who thinks east is east. It is only because the deluded person is deluded that they cannot see the east of the enlightened person. If one reaches the time of enlightenment, west is entirely east. Therefore, know that delusion is always within enlightenment, and birth and death are inseparable from Buddha-nature. The scriptures say: 'The realm of sentient beings is the realm of Buddha, and the realm of Buddha is the realm of sentient beings.' It is only because of delusion that one is foolish and blind, and does not know how to see face to face, which is truly lamentable. Therefore, know that it is because of relying on direction that one is deluded; the direction itself does not move. Because of enlightenment, one can taste that the essence of enlightenment does not change, then delusion has nothing to be deluded about, and enlightenment has nothing to be enlightened about. In delusion, one takes the true for the false; in enlightenment, one takes the false for the true. It is like seeing a stump as a person at night, and seeing a person as a stump during the day; the thing itself has never changed, but the two views themselves create differences. Since one knows that delusion and emptiness are one, then what is there to be true or false?
Question: If there is no delusion or enlightenment, and everything is the equal one mind, why are there differences in the speed of cutting off afflictions and attaining fruition?
Answer: Although one understands that the one mind is equal from beginning to end, because of false habits, in the realm of sentient beings
差別種子。不熏而熏。無始堅牢。卒難除遣。至十地位猶有色心二習。若不勇猛精進。唸唸常與佛知見治之。無由得凈。如華嚴經云。爾時文殊師利菩薩。問勤首菩薩言。佛子。佛教是一。眾生得見。云何不即悉斷一切諸煩惱縛。而得出離。然其色蘊受蘊想蘊行蘊識蘊欲界色界無色界無明貪愛。無有差別。是則佛教。于諸眾生。或有利益。或無利益。時勤首菩薩。以頌答曰。佛子善諦聽。我今如實答。或有速解脫。或有難出離。若欲求除滅。無量諸過惡。當於佛法中。勇猛常精進。譬如微少火。樵濕速令滅。于佛教法中。懈怠者亦然。如鉆燧求火。未出而數息。火勢隨止滅。懈怠者亦然。如人持日珠。不以物承影。火終不可得。懈怠者亦然。譬如赫日照。孩稚閉其目。怪言何不睹。懈怠者亦然。如人無手足。欲以芒草箭。遍射破大地。懈怠者亦然。如以一毛端。而取大海水。欲令盡干竭。懈怠者亦然。又如劫火起。欲以少水滅。于佛教法中。懈怠者亦然。如有見虛空。端居不搖動。而言普騰躡。懈怠者亦然。釋云。如鉆燧求火。未出而數息。火勢隨止滅。懈怠者亦然者。當以智慧鉆注於一境。以方便繩善巧迴轉。心智無住。四儀無間。則聖道可生。瞥爾起心。暫時忘照。皆名息也。所以寶積經云。譬如系彩帛在頭上。
【現代漢語翻譯】 現代漢語譯本 差別種子：這是指眾生各自具有不同的業力種子，這些種子潛藏在阿賴耶識中，導致了眾生在修行上的差異。 不熏而熏：即使沒有刻意去薰染，這些種子也會自然而然地產生影響。'熏'在這裡指的是業力的影響。 無始堅牢：這些種子從無始以來就存在，根深蒂固，難以動搖。 卒難除遣：因此，這些種子很難在短時間內被清除。 至十地位猶有色心二習：即使是達到了十地菩薩的果位，仍然存在著色蘊（物質）和心蘊（精神）方面的習氣。 若不勇猛精進。唸唸常與佛知見治之。無由得凈：如果不能勇猛精進，時時刻刻用佛的智慧和見解來對治這些習氣，就無法得到清凈。 如華嚴經云：正如《華嚴經》所說： 爾時文殊師利菩薩。問勤首菩薩言：這時，文殊師利菩薩（Manjusri Bodhisattva）問勤首菩薩（Diligent Head Bodhisattva）說： 佛子。佛教是一。眾生得見。云何不即悉斷一切諸煩惱縛。而得出離：佛子，佛陀的教法是一致的，眾生也都能聽聞，為什麼不能立刻斷除一切煩惱的束縛，從而得到解脫呢？ 然其色蘊受蘊想蘊行蘊識蘊欲界無無明貪愛。無有差別。是則佛教。于諸眾生。或有利益。或無利益：然而，眾生的色蘊（rupa-skandha），受蘊（vedana-skandha），想蘊（samjna-skandha），行蘊（samskara-skandha），識蘊（vijnana-skandha），以及欲界（Kamadhatu）的無明（Avidya），貪愛（Trsna）等，都各不相同。這樣看來，佛陀的教法對於不同的眾生，或者有利益，或者沒有利益嗎？ 時勤首菩薩。以頌答曰：這時，勤首菩薩用偈頌回答說： 佛子善諦聽。我今如實答。或有速解脫。或有難出離。若欲求除滅。無量諸過惡。當於佛法中。勇猛常精進：佛子，請仔細聽，我現在如實回答。有的眾生能夠迅速解脫，有的眾生難以出離。如果想要消除無量的過失和罪惡，應當在佛法中勇猛精進。 譬如微少火。樵濕速令滅。于佛教法中。懈怠者亦然：譬如微小的火，遇到潮濕的柴火就會很快熄滅。在佛法中懈怠的人也是這樣。 如鉆燧求火。未出而數息。火勢隨止滅。懈怠者亦然：如同鉆木取火，在火還沒有出現的時候就停止休息，火勢就會隨著停止而熄滅。懈怠的人也是這樣。 如人持日珠。不以物承影。火終不可得。懈怠者亦然：如同有人拿著日珠（一種能從陽光中取火的寶石），卻不用東西來承接陽光的影子，最終無法得到火。懈怠的人也是這樣。 譬如赫日照。孩稚閉其目。怪言何不睹。懈怠者亦然：譬如太陽照耀，小孩子卻閉上眼睛，還奇怪為什麼看不到。懈怠的人也是這樣。 如人無手足。欲以芒草箭。遍射破大地。懈怠者亦然：如同一個人沒有手腳，卻想用芒草做的箭射穿整個大地。懈怠的人也是這樣。 如以一毛端。而取大海水。欲令盡干竭。懈怠者亦然：如同用一根毫毛的尖端去取大海的水，想要讓大海的水全部乾涸。懈怠的人也是這樣。 又如劫火起。欲以少水滅。于佛教法中。懈怠者亦然：又如同劫火（世界末日的大火）燃起，卻想用少量的水來熄滅。在佛法中懈怠的人也是這樣。 如有見虛空。端居不搖動。而言普騰躡。懈怠者亦然：如同有人看著天空，端坐不動，卻說自己已經普遍地登上了天空。懈怠的人也是這樣。 釋云：解釋說： 如鉆燧求火。未出而數息。火勢隨止滅。懈怠者亦然者：如同鉆木取火，在火還沒有出現的時候就停止休息，火勢就會隨著停止而熄滅。懈怠的人也是這樣。 當以智慧鉆注於一境。以方便繩善巧迴轉。心智無住。四儀無間。則聖道可生。瞥爾起心。暫時忘照。皆名息也：應當用智慧專注於一個境界，用方便的繩索巧妙地旋轉，使心智不住于任何事物，行住坐臥四種威儀沒有間斷，這樣聖道才能產生。稍微生起妄念，暫時忘記觀照，都叫做停止。 所以寶積經云：所以《寶積經》（Ratnakuta Sutra）說： 譬如系彩帛在頭上：譬如把彩色的絲綢繫在頭上。
【English Translation】 English version Differential Seeds: This refers to the different seeds of karma that each sentient being possesses, which are hidden in the Alaya-consciousness (storehouse consciousness), leading to differences in their practice. 'Un-perfumed' yet Perfumed: Even without deliberate 'perfuming' (influence), these seeds naturally exert their influence. 'Perfuming' here refers to the influence of karma. Beginningless and Firm: These seeds have existed since beginningless time, deeply rooted and difficult to shake. Difficult to Remove Suddenly: Therefore, these seeds are difficult to eliminate in a short period of time. Even at the Tenth Bhumi, there are still Habits of Form and Mind: Even upon reaching the stage of the Tenth Bhumi (tenth ground) of a Bodhisattva, there are still habits related to the form aggregate (rupa-skandha) and the mind aggregate. If one is not Courageous and Diligent, and Constantly Treats them with the Wisdom and Insight of the Buddha, there is no Way to Achieve Purity: If one is not courageous and diligent, and does not constantly counteract these habits with the wisdom and insight of the Buddha, there is no way to attain purity. As the Avatamsaka Sutra says: At that time, Manjusri Bodhisattva asked Diligent Head Bodhisattva, saying: 'Buddha-dharma is One. Sentient beings are able to see it. Why do they not immediately sever all the bonds of afflictions and attain liberation?': 'Buddha-dharma is one. Sentient beings are able to see it. Why do they not immediately sever all the bonds of afflictions and attain liberation?' 'However, their form aggregate, feeling aggregate, perception aggregate, mental formation aggregate, consciousness aggregate, the desire realm, ignorance, and craving are not without differences. Is it that Buddha-dharma is either beneficial or not beneficial to sentient beings?': 'However, their form aggregate (rupa-skandha), feeling aggregate (vedana-skandha), perception aggregate (samjna-skandha), mental formation aggregate (samskara-skandha), consciousness aggregate (vijnana-skandha), the desire realm (Kamadhatu), ignorance (Avidya), and craving (Trsna) are not without differences. Is it that Buddha-dharma is either beneficial or not beneficial to sentient beings?' At that time, Diligent Head Bodhisattva answered in verse, saying: 'Virtuous son of the Buddha, listen well. I will now answer truthfully. Some attain swift liberation, while others find it difficult to escape. If you wish to eliminate countless faults and evils, you should be courageous and constantly diligent in the Buddha-dharma.': 'Virtuous son of the Buddha, listen well. I will now answer truthfully. Some attain swift liberation, while others find it difficult to escape. If you wish to eliminate countless faults and evils, you should be courageous and constantly diligent in the Buddha-dharma.' 'Like a small fire, wet firewood quickly extinguishes it. It is the same for those who are lazy in the Buddha-dharma.': 'Like a small fire, wet firewood quickly extinguishes it. It is the same for those who are lazy in the Buddha-dharma.' 'Like drilling for fire, stopping to rest before it appears, the fire's momentum ceases and dies out. It is the same for those who are lazy.': 'Like drilling for fire, stopping to rest before it appears, the fire's momentum ceases and dies out. It is the same for those who are lazy.' 'Like a person holding a sun-pearl, not using something to receive the shadow, fire can never be obtained. It is the same for those who are lazy.': 'Like a person holding a sun-pearl (a gem that can produce fire from sunlight), not using something to receive the shadow, fire can never be obtained. It is the same for those who are lazy.' 'Like the bright sun shining, a child closes their eyes and wonders why they cannot see. It is the same for those who are lazy.': 'Like the bright sun shining, a child closes their eyes and wonders why they cannot see. It is the same for those who are lazy.' 'Like a person without hands or feet, wanting to shoot an arrow made of cogon grass to pierce the entire earth. It is the same for those who are lazy.': 'Like a person without hands or feet, wanting to shoot an arrow made of cogon grass to pierce the entire earth. It is the same for those who are lazy.' 'Like using the tip of a hair to take water from the ocean, wanting to make it completely dry. It is the same for those who are lazy.': 'Like using the tip of a hair to take water from the ocean, wanting to make it completely dry. It is the same for those who are lazy.' 'Also, like a cosmic fire arising, wanting to extinguish it with a small amount of water. It is the same for those who are lazy in the Buddha-dharma.': 'Also, like a cosmic fire (fire at the end of a kalpa) arising, wanting to extinguish it with a small amount of water. It is the same for those who are lazy in the Buddha-dharma.' 'Like someone seeing the empty sky, sitting still and not moving, and saying that they have universally ascended. It is the same for those who are lazy.': 'Like someone seeing the empty sky, sitting still and not moving, and saying that they have universally ascended. It is the same for those who are lazy.' Explanation says: 'Like drilling for fire, stopping to rest before it appears, the fire's momentum ceases and dies out. It is the same for those who are lazy.': 'Like drilling for fire, stopping to rest before it appears, the fire's momentum ceases and dies out. It is the same for those who are lazy.' 'One should use wisdom to focus on one object, skillfully turning with the rope of skillful means. The mind should be without dwelling, and the four postures should be without interruption, then the holy path can arise. A fleeting thought arising, temporarily forgetting to illuminate, is all called stopping.': 'One should use wisdom to focus on one object, skillfully turning with the rope of skillful means. The mind should be without dwelling, and the four postures (walking, standing, sitting, lying down) should be without interruption, then the holy path can arise. A fleeting thought arising, temporarily forgetting to illuminate, is all called stopping.' Therefore, the Ratnakuta Sutra says: 'For example, tying a colored silk cloth on the head.': 'For example, tying a colored silk cloth on the head.'
火來燒彩帛。無暇救火。救實理急故。外書勸學。尚云輕尺璧而重寸陰。況學般若求出生死法。豈可暫忘乎。
宗鏡錄卷第八十二
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第八十三
慧日永明寺主智覺禪師延壽集
夫真心是一字之王。般若之母。云何論說。諸佛常依二諦說法。
答。若約正宗。心智路絕。若離二諦。斷方便門。以真心是自證法。有何文字。凡能詮教。無非假名。故云依二諦說法。金剛三昧經偈云。因緣所生義。是義滅非生。滅諸生滅義。是義生非滅。論釋云。此四句。義有總別。別則明二門義。總則顯一心法。如是一心二門之內。一切諸法無所不攝。前二融俗為真。顯平等義。后二融真為俗。顯差別門。總而言之。真俗無二而不守一。由無二故。則是一心。不守一故。舉體為二。又真俗無二一實之法。諸佛所歸。名如來藏。明無量法及一切行。莫不歸入如來藏中。無邊教法所詮義相。更無異趣唯一實義。所言實者。是自心之性。除此之外。皆是虛幻。智度論云。除一實相外。其餘盡成魔事。法華經云。唯此一事實。餘二即非真。凡經論大意。並是顯宗破執。獨標心性。若通達。一切諸法即心自性
【現代漢語翻譯】 現代漢語譯本： 如同大火燃燒華麗的綵綢，無暇顧及救火，因為拯救真實的道理才是最緊迫的。世俗的書籍勸人學習，尚且說輕視價值連城的璧玉而重視短暫的光陰，更何況是學習般若（prajna，智慧）以求脫離生死的法門，怎麼可以片刻忘記呢？
《宗鏡錄》卷第八十二
戊申年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第八十三
慧日永明寺住持智覺禪師延壽 輯
真心是文字之王，般若（prajna，智慧）之母，如何用言語論說呢？諸佛總是依據二諦（two truths，真諦和俗諦）說法。
回答：如果從最根本的宗旨來說，心和智慧的道路都已斷絕。如果離開二諦（two truths，真諦和俗諦），就斷絕了方便之門。因為真心是自我證悟的法，哪裡有什麼文字可以描述呢？凡是能夠詮釋教義的，無非是假借名相。所以說依據二諦（two truths，真諦和俗諦）說法。《金剛三昧經》的偈語說：『因緣所生的意義，就是這意義的滅而非生。滅除一切生滅的意義，就是這意義的生而非滅。』論釋中說：這四句，意義有總有別。分別來說，是闡明二門（two gates）的意義；總的來說，是彰顯一心（one mind）的法。像這樣，在一心（one mind）二門（two gates）之內，一切諸法沒有不被包含的。前兩句融合世俗為真理，彰顯平等之義；后兩句融合真理為世俗，彰顯差別之門。總而言之，真俗並非二元而不執著於一。因為沒有二元對立，所以就是一心（one mind）；不執著於一，所以整體就體現為二。而且真俗並非二元，是唯一真實的法，諸佛所歸宿的地方，名為如來藏（Tathagatagarbha，如來之藏）。說明無量的法和一切修行，沒有不歸入如來藏（Tathagatagarbha，如來之藏）中的。無邊的教法所詮釋的意義，再沒有其他旨趣，唯有唯一真實的意義。所說的真實，就是自心的本性。除此之外，都是虛幻的。智度論說：『除了一實相（one reality）之外，其餘都成為魔事。』《法華經》說：『唯有這一件事是真實的，其餘二事就不是真實的。』凡是經論的大意，都是爲了彰顯宗義、破除執著，唯獨標明心性。如果通達了，一切諸法就是心之自性。
【English Translation】 English version: It is like a great fire burning splendid colored silk, there is no time to put out the fire, because saving the true principle is the most urgent. Secular books advise people to study, still saying that they despise the priceless jade and value the short time, let alone learning prajna (wisdom) to seek the method of escaping from birth and death, how can it be forgotten for a moment?
Zong Jing Lu, Volume 82
Published by the Grand Buddhist Scripture Supervision Department in the year of Wushen Taisho Tripitaka Volume 48 No. 2016 Zong Jing Lu
Zong Jing Lu, Volume 83
Compiled by Chan Master Yanshou, Zhijue of Huiri Yongming Temple
The true mind is the king of words, the mother of prajna (wisdom), how can it be discussed in words? All Buddhas always preach according to the two truths (satya-dvaya).
Answer: If from the most fundamental purpose, the paths of mind and wisdom are cut off. If separated from the two truths (satya-dvaya), the door of expedient means is cut off. Because the true mind is a self-realized dharma, where are there any words to describe it? All that can interpret the teachings are nothing but borrowed names. Therefore, it is said that the teachings are based on the two truths (satya-dvaya). The verse in the Vajrasamadhi Sutra says: 'The meaning of what arises from conditions is the extinction of this meaning, not its arising. Extinguishing all meanings of arising and extinction is the arising of this meaning, not its extinction.' The commentary says: These four sentences have general and specific meanings. Specifically, they explain the meaning of the two gates; generally, they reveal the dharma of the one mind. In this way, within the one mind and two gates, all dharmas are included. The first two sentences merge the mundane into the truth, revealing the meaning of equality; the last two sentences merge the truth into the mundane, revealing the gate of difference. In short, truth and falsehood are not two but do not adhere to one. Because there is no duality, it is one mind; because it does not adhere to one, the whole body is manifested as two. Moreover, truth and falsehood are not two, but the one true dharma, the place where all Buddhas return, is called the Tathagatagarbha (the womb of the Tathagata). It explains that countless dharmas and all practices all return to the Tathagatagarbha. The meaning interpreted by the boundless teachings has no other purpose, only the one true meaning. What is said to be true is the nature of one's own mind. Apart from this, everything is illusory. The Mahaprajnaparamita Sastra says: 'Apart from the one reality, everything else becomes the work of demons.' The Lotus Sutra says: 'Only this one thing is true, the other two are not true.' The general meaning of all sutras and treatises is to reveal the doctrine, break attachments, and solely indicate the nature of the mind. If one understands, all dharmas are the self-nature of the mind.
。心外無法。性無不包。猶若虛空遍一切處。則一切諸法。無非實相。故知諸義。但一念心。一理應一切名。以理外無名故。一切名即一理。以名外無理。故則是無名之真名。無理之真理。是以一心二諦。體用周足。本約真論俗。從一起多。還約俗論真。從多會一。如如意珠。珠以譬真。用以譬俗。即珠是用。即用是珠。不二而二。分真俗耳。起信論明一心二門。心真如門者是體。以一切法無生無滅。本來寂靜。唯是一心。如是名為心真如門。楞伽經云。寂滅者。名為一心。心生滅門者。是用。此一心體有本覺。而隨無明動作生滅。故於此門。如來之性隱而不顯。名如來藏。楞伽經云。一心者。名如來藏。又云。如來藏者。是善不善因。此二門約體用分二。若以全體之用。用不離體。全用之體。體不離用。還念其一。以一心染凈其性無二真妄二門不得有異。故名為一。此無二處。諸法中實。不同虛空。性自神解。故名為心。既無有二。何得有一。一無所有。就誰曰心。如是道理。離言絕慮。不知何以言之。強為一心也。
問。摩訶衍論云。一即是心。心即是一。無一別心。無心別一。一切諸法平等一味。一相無相。作一種光明心地之海者。云何復說同相異相。
答。若同若異。俱一心作故。如海涌千波。
【現代漢語翻譯】 現代漢語譯本：心外沒有其他法（dharma，宇宙真理）。自性無所不包，就像虛空一樣遍佈一切地方，那麼一切諸法，無一不是實相（reality）。所以要知道一切意義，都只在於一念之心。一個道理應和一切名稱，因為道理之外沒有名稱；一切名稱即是一個道理，因為名稱之外沒有道理。所以這是沒有名稱的真名稱，沒有道理的真道理。因此，一心具有二諦（two truths，真諦和俗諦），體和用都完備充足。本來是依據真諦來談論俗諦，從一產生多；反過來又依據俗諦來談論真諦，從多歸於一。就像如意珠（cintamani，能如意生出寶物的寶珠），用珠子來比喻真諦，用珠子的作用來比喻俗諦，即珠子就是作用，即作用就是珠子，不二而二，只是區分了真諦和俗諦而已。《起信論》（Awakening of Faith in the Mahayana）闡明一心二門。心真如門（tathata-citta-dvara，如來藏自性清凈的門）是體，因為一切法不生不滅，本來寂靜，唯是一心，這樣稱為心真如門。《楞伽經》（Lankavatara Sutra）說：『寂滅者，名為一心。』心生滅門（citta-pravrtti-dvara，由無明而生滅的門）是用。此一心體有本覺（original enlightenment），而隨著無明（ignorance）動作生滅，所以在此門中，如來之性隱而不顯，名為如來藏（tathagatagarbha，如來法身的蘊藏）。《楞伽經》說：『一心者，名如來藏。』又說：『如來藏者，是善不善因。』這二門是依據體和用來區分的。如果以全體的作用，作用不離本體；以全部作用的本體，本體不離作用，最終迴歸於一。以一心染凈，其性沒有二致，真妄二門不得有差異，所以名為一。這無二之處，在諸法中是真實的，不同於虛空，自性自然明白，所以名為心。既然沒有二，怎麼會有一？一無所有，又對誰說心？這樣的道理，離言絕慮，不知道用什麼來表達，勉強稱為一心罷了。 問：摩訶衍論（Mahayana treatise）說：『一即是心，心即是一，沒有一個之外的心，沒有心之外的一，一切諸法平等一味，一相無相，形成一種光明心地之海。』為什麼又說同相異相？ 答：無論是同還是異，都是一心所造作的。就像大海涌起千層波浪。
【English Translation】 English version: Outside of mind, there is no dharma (universal truth). The self-nature encompasses everything, just like the void pervades all places. Then all dharmas are none other than reality. Therefore, know that all meanings lie solely in a single thought of mind. One principle corresponds to all names, because there are no names outside of principle; all names are one principle, because there is no principle outside of names. Therefore, this is the true name without a name, the true principle without a principle. Thus, the one mind possesses the two truths (satya-dvaya, conventional and ultimate), with its essence and function complete and sufficient. Originally, the conventional truth is discussed based on the ultimate truth, from one arising many; conversely, the ultimate truth is discussed based on the conventional truth, from many converging into one. It is like the cintamani (wish-fulfilling jewel), using the jewel to represent the ultimate truth, and the function of the jewel to represent the conventional truth. That is, the jewel is the function, and the function is the jewel, not two yet two, merely distinguishing between the ultimate and conventional truths. The Awakening of Faith in the Mahayana explains the two aspects of the one mind. The mind as the gate of Suchness (tathata-citta-dvara) is the essence, because all dharmas are neither born nor extinguished, originally tranquil, solely the one mind. This is called the mind as the gate of Suchness. The Lankavatara Sutra says: 'That which is quiescent is called the one mind.' The mind as the gate of arising and ceasing (citta-pravrtti-dvara) is the function. This one mind has original enlightenment, but follows ignorance in its actions of arising and ceasing. Therefore, in this aspect, the nature of the Tathagata is hidden and not manifest, called the Tathagatagarbha (womb of the Tathagata). The Lankavatara Sutra says: 'The one mind is called the Tathagatagarbha.' It also says: 'The Tathagatagarbha is the cause of good and non-good.' These two aspects are distinguished based on essence and function. If using the function of the whole, the function does not depart from the essence; using the essence of the whole function, the essence does not depart from the function, ultimately returning to one. With the one mind defiled and purified, its nature is not different, the two aspects of truth and falsehood must not be different, therefore it is called one. This place of non-duality is real among all dharmas, different from the void, its nature naturally understands, therefore it is called mind. Since there is no two, how can there be one? One is without anything, to whom do you say mind? Such a principle is beyond words and thoughts, not knowing how to express it, reluctantly called the one mind. Question: The Mahayana treatise says: 'One is mind, mind is one, there is no mind outside of one, no one outside of mind, all dharmas are equal and of one flavor, one form without form, forming a sea of bright mind-ground.' Why then speak of similar and dissimilar aspects? Answer: Whether similar or dissimilar, both are created by the one mind. It is like the ocean surging with a thousand waves.
千波即海。以眾生差別性故。不能同種。以如來平等性故。不能異種。眾生雖差別。不能自異。如來雖平等。不能自同。不能自異故。即異無異也。不能自同故。即同非同也。摩訶衍論云。同相者。一切諸法唯一真如。異者。唯一真如作一切法。金剛三昧論云。平等一味故。聖人所不能異也。有通有別故。聖人所不能同也。不能同者。即同於異。不能異者。即異於同。又不可說異故。可得說是同。不可說同故。可得說是異耳。說與不說。無二無別也。又云。依甚深教如言取義者。有二種失。一者。聞佛所說動靜無二。便謂是一一實一心。由是撥無二諦道理。二者聞佛所說空有二門。計有二法而無一實。由是誹謗無二中道。又云。如是一心。通為一切染凈諸法之所依止故。即是諸法根本。本來靜門。恒沙功德無所不備。謂一切是隨緣動門。恒沙染。法無所不具。然舉染法以望心體。不能遍通。所以經云。若離若脫。若舉心體。望諸凈法。無所不遍。故經言。於世法中不離不脫。總明一心。通於動靜。為染凈所依。別顯動門。染法所依。別顯靜門。凈法所依。亦如起信。於一心立真如生滅二門。若卷若舒。或總或別。皆是一心之體用。如日月之光明。似江河之波浪。真心無寄。不落言思。但約世諦隨緣門中。分其二義。以
【現代漢語翻譯】 現代漢語譯本 千波即海：無數的波浪其實就是大海。因為眾生具有差別性（lakshana），所以不能說是同一種；因為如來具有平等性（samata），所以不能說是不同一種。眾生雖然有差別，但不能自己使自己成為不同；如來雖然平等，但不能自己使自己成為相同。不能自己使自己成為不同，就是說在不同之中沒有不同；不能自己使自己成為相同，就是說在相同之中沒有相同。《摩訶衍論》說：『同相』是指一切諸法唯一真實如如（tathata）；『異』是指唯一真實如如變現出一切法。《金剛三昧論》說：『因為平等一味，所以聖人也不能使它變為不同；因為有通有別，所以聖人也不能使它變為相同。』不能相同，就是說相同于不同；不能不同，就是說不同於相同。又因為不可說不同，所以可以說它是相同；因為不可說相同，所以可以說它是不同。說與不說，沒有兩種差別。 又說：『如果依據甚深教義按照字面意思去理解，就會有兩種過失。一是，聽到佛所說動與靜沒有兩種差別，就認為是一一真實一心，因此否定了二諦（satya-dvaya）的道理。二是，聽到佛所說空與有二門，就認為有空有二法而沒有一實，因此誹謗了無二中道（madhyama pratipada）。』 又說：『像這樣的一心，普遍作為一切染凈諸法所依止的基礎，所以就是諸法的根本。本來是寂靜之門，具備了恒河沙數般的功德。所謂一切都是隨緣的動門，具備了恒河沙數般的染法。』然而，如果舉出染法來觀察心體，就不能普遍通達，所以經中說：『若離若脫。』如果舉出心體來觀察諸凈法，就沒有什麼不普遍的，所以經中說：『於世法中不離不脫。』總的來說，一心貫通於動與靜，作為染凈的所依；分別顯示動門，是染法所依；分別顯示靜門，是凈法所依。也像《起信論》一樣，在一心中建立真如生滅二門，或卷或舒，或總或別，都是一心之體用，如日月之光明，似江河之波浪。真心無所寄託，不落入言語思慮，只是在世俗諦（samvriti-satya）隨緣門中，分別它的兩種意義。
【English Translation】 English version The myriad waves are the sea: Because of the differentiated nature (lakshana) of sentient beings, they cannot be of the same kind; because of the equal nature (samata) of the Tathagata, they cannot be of a different kind. Although sentient beings are differentiated, they cannot make themselves different. Although the Tathagata is equal, he cannot make himself the same. Not being able to make oneself different means that within difference there is no difference. Not being able to make oneself the same means that within sameness there is no sameness. The Mahayanalaksana says: 'Sameness' refers to the one true Suchness (tathata) of all dharmas; 'Difference' refers to the one true Suchness manifesting all dharmas. The Vajrasamadhi Sutra says: 'Because of equality and one taste, even sages cannot make it different. Because there is both generality and particularity, even sages cannot make it the same.' Not being able to be the same means being the same as different. Not being able to be different means being different from the same. Moreover, because it cannot be said to be different, it can be said to be the same. Because it cannot be said to be the same, it can be said to be different. Saying and not saying are not two different things. It also says: 'If one relies on the profound teachings and takes the meaning literally, there will be two kinds of errors. First, hearing the Buddha say that movement and stillness are not two, one then considers it to be one real mind, thereby denying the truth of the two truths (satya-dvaya). Second, hearing the Buddha speak of the two gates of emptiness and existence, one assumes that there are two dharmas and no one reality, thereby slandering the non-dual Middle Way (madhyama pratipada).' It also says: 'Such a mind universally serves as the basis upon which all defiled and pure dharmas rely, and is therefore the root of all dharmas. Originally, it is the gate of stillness, fully equipped with countless merits like the sands of the Ganges. So-called everything is the gate of movement that follows conditions, fully equipped with countless defiled dharmas like the sands of the Ganges.' However, if one considers the mind-essence in terms of defiled dharmas, it cannot be universally understood, so the sutra says: 'If separated, if detached.' If one considers the mind-essence in terms of pure dharmas, there is nothing that it does not pervade, so the sutra says: 'In worldly dharmas, neither separated nor detached.' In general, the one mind pervades both movement and stillness, serving as the basis for defilement and purity. Specifically, the gate of movement is the basis for defiled dharmas; specifically, the gate of stillness is the basis for pure dharmas. It is also like the Awakening of Faith, which establishes the two gates of Suchness and arising-and-ceasing in the one mind. Whether rolled up or stretched out, whether general or specific, they are all the substance and function of the one mind, like the light of the sun and moon, like the waves of rivers. The true mind has no attachment and does not fall into words and thoughts, but only in the conventional truth (samvriti-satya) of the gate of following conditions are its two meanings distinguished.
真心不守性故。隨緣成異。即成異門。以隨緣時不失自性故。隨緣不變。即成同門。雖立同異。常冥一際。古釋。一真心非一非異者。真心全體動故。心與生滅非異。而恒不變真性故。與生滅不一。先明不異門有三義。一本從末明不異。經云。如來藏是善不善因。能遍造一切趣生。又經云。佛性隨流成別味。二攝末同本明不異。經云。眾生即如也。又云。十二因緣。即佛性。地論云。三界唯一心者。第一義諦也。前即末之本。本無別本。唯有生滅。更無別法可相異也。后即本之末。末無別末。故唯有不生滅。亦無別法可相異也。三本末平等明不異。經偈云。甚深如來藏。而與七識俱。又論云。唯真不立。單妄不成。此顯本末镕融。際限不分。故云不異也。次明不一門者。此中非直不乖不異以明不一。亦乃由不異故成於不一。何以故。若如來藏隨緣作生滅時。失自不生滅者。即不得有生滅也。如水失濕性。則不能成大小之波。是故由不生滅。得有生滅。是故即不異故不一也。起信明如來藏與生滅和合。非一非異。而成辦世出世間染凈等事。
問。論云。同相者。一切諸法唯一真如。異相者。唯一真如作一切法。此同異二義。為復法爾自作。為復因人所置。
答。法性不動。豈有同異之文。改變從心。自起一
【現代漢語翻譯】 現代漢語譯本 真心不守自性，所以隨順因緣而成就差異。這就是成就了『異門』（不同之門）。因為隨順因緣時沒有失去其自性，所以隨順因緣而不變。這就是成就了『同門』（相同之門）。雖然建立了同和異，但始終冥合於一個界限。古德解釋說，『一真心』既非一也非異。因為真心全體都在動，所以心與生滅並非相異，而且恒常不變的真性，所以與生滅並非相同。 首先闡明『不異門』有三重含義：一、從末端來顯明不異。經中說：『如來藏（Tathagatagarbha，一切眾生皆有的佛性）是善與不善的因，能夠普遍造作一切趣向的眾生。』又經中說：『佛性隨順流轉而成為不同的味道。』二、攝取末端歸同於本源來顯明不異。經中說：『眾生即是如（Tathata，真如）。』又說：『十二因緣（十二種相互關聯的因果關係），即是佛性。』《地論》中說：『三界唯一心』，這是第一義諦（Paramartha-satya，最高的真理）。前面是從末端歸於本源，本源沒有另外的本源，只有生滅，沒有其他法可以與之相異。後面是從本源顯現末端，末端沒有另外的末端，所以只有不生滅，也沒有其他法可以與之相異。三、本源和末端平等地顯明不異。經中的偈頌說：『甚深如來藏，而與七識（seven consciousnesses）俱。』又論中說：『唯有真如不獨立，單有虛妄不能成立。』這顯示了本源和末端融合無間，沒有界限的區分，所以說不異。 其次闡明『不一門』。這裡並非僅僅用不違背、不相異來闡明不一，而且是由不異的緣故而成就了不一。為什麼呢？如果如來藏隨順因緣而造作生滅時，失去了自身的不生滅，那麼就不能有生滅了。如同水失去了濕性，就不能形成大小的波浪。所以因為有不生滅，才能有生滅。所以就是因為不異的緣故而不一。《起信論》闡明如來藏與生滅和合，非一非異，從而成就世間和出世間的染污和清凈等事。 問：論中說：『同相』，是一切諸法唯一真如；『異相』，是唯一真如造作一切法。這同和異兩種含義，是法爾如是自然而成的，還是因為人的設定？ 答：法性（Dharmata，法的本性）不動，哪裡會有同和異的文字？改變是從心中產生，自己生起一念。
【English Translation】 English version Because true mind does not adhere to its nature, it accords with conditions and becomes different. This is the accomplishment of the 'Gate of Difference' (different aspects). Because it does not lose its own nature when according with conditions, it accords with conditions without changing. This is the accomplishment of the 'Gate of Sameness' (same aspect). Although sameness and difference are established, they are always merged into one boundary. Ancient interpretations state that the 'One True Mind' is neither one nor different. Because the entire true mind is in motion, the mind and arising/ceasing are not different. Moreover, because of the eternally unchanging true nature, it is not the same as arising/ceasing. First, clarifying the 'Gate of Non-Difference' has three meanings: 1. Manifesting non-difference from the end. The sutra says: 'The Tathagatagarbha (the womb of the Thus Come One, the Buddha-nature inherent in all beings) is the cause of good and non-good, and can universally create all sentient beings in all realms.' Also, the sutra says: 'Buddha-nature follows the flow and becomes different flavors.' 2. Gathering the end into the origin to manifest non-difference. The sutra says: 'Sentient beings are thusness (Tathata, suchness).' Also, it says: 'The twelve links of dependent origination (twelve interdependent causes and effects) are Buddha-nature.' The Treatise on the Ten Stages says: 'The three realms are only one mind,' which is the ultimate truth (Paramartha-satya, the highest truth). The former is the end returning to the origin; the origin has no separate origin, only arising and ceasing, and no other dharma (teachings) can be different from it. The latter is the origin manifesting the end; the end has no separate end, so there is only non-arising/non-ceasing, and no other dharma can be different from it. 3. Manifesting non-difference equally from the origin and the end. The verse in the sutra says: 'The profound Tathagatagarbha is together with the seven consciousnesses.' Also, the treatise says: 'Only true thusness cannot be established, and single delusion cannot be formed.' This shows that the origin and the end are fused together without boundaries, so it is said to be non-different. Secondly, clarifying the 'Gate of Non-Oneness'. Here, it is not merely using non-contradiction and non-difference to clarify non-oneness, but also achieving non-oneness because of non-difference. Why? If the Tathagatagarbha, according with conditions, creates arising/ceasing, and loses its own non-arising/non-ceasing, then there cannot be arising/ceasing. Just as if water loses its wetness, it cannot form waves of different sizes. Therefore, because there is non-arising/non-ceasing, there can be arising/ceasing. Therefore, it is non-one because of non-difference. The Awakening of Faith elucidates that the Tathagatagarbha is in harmony with arising/ceasing, neither one nor different, thereby accomplishing worldly and supramundane defilements and purity, etc. Question: The treatise says: 'The aspect of sameness' is that all dharmas are only one true thusness; 'The aspect of difference' is that the only true thusness creates all dharmas. Are these two meanings of sameness and difference naturally so, or are they established by people? Answer: The nature of dharma (Dharmata, the nature of dharma) is unmoving, so how can there be words of sameness and difference? Change arises from the mind, and a single thought arises by itself.
多之見。如大乘起信論云。複次覺與不覺。有二種相。一者同相。二者異相。言同相者。譬如種種瓦器。皆同微塵性相。如是無漏無明。種種業幻。皆同真如性相。是故修多羅中。依於此義。說一切眾生本來常住。入于涅槃。菩提之法。非可修相。非可作相。畢竟無得。亦無色相可見。而有見色相者。唯是隨染業幻所作。非是智色不空之性。以智相無可見故。言異相者。如種種瓦器。各各不同。如是無漏無明。隨染幻差別性。染幻業差別故。論釋曰。即此文中。故有二門。一者同相門。二者異相門。為明何義故。建立同相門。為欲顯示一切諸法唯一真如。無餘法故。當真如門。為明何義故。建立異相門。為欲顯示唯一真如作一切法。名相各別義用不同故。當生滅門。依何契經所建立耶。謂文殊師利答第一經。彼契經中當何說耶。謂彼經中作如是說。佛問文殊。汝久遠來。恒無休息。普遍遊行十方剎中。見何殊事。文殊答曰。我久遠來不見餘事。唯見微塵。又佛問言。汝百年中居於輪家。不見種種瓦器相耶。文殊對曰。我唯見塵。不見瓦器。又佛問言。汝實不見地水火風。山川林樹等種種相耶。對曰。我實不見如是等相。唯見微塵。如是如是。世尊問訖。文殊答曰。至一百數。佛問文殊。見微塵耶。文殊對曰。我久遠來
【現代漢語翻譯】 現代漢語譯本 多之見。如《大乘起信論》所說：『其次，覺悟和不覺悟有兩種相。一是同相，二是異相。』 所謂同相，譬如各種各樣的瓦器，都同樣具有微塵的性質。如此，無漏無明（沒有斷盡的細微煩惱和根本無明），種種業力幻化，都同樣具有真如的性質。因此，在修多羅（佛經）中，依據這個道理，說一切眾生本來常住，進入涅槃。菩提的法，不是可以修習的相，不是可以造作的相，畢竟沒有所得，也沒有色相可見。而有見到色相的人，只是隨順染污的業力幻化所作，不是智慧之色不空的性質。因為智慧之相沒有可見的緣故。所謂異相，如各種各樣的瓦器，各各不同。如此，無漏無明，隨順染污幻化的差別性，因為染污幻化的業力差別。論的解釋說：『即此文中，故有二門，一是同相門，二是異相門。』 爲了闡明什麼意義而建立同相門？爲了顯示一切諸法唯一是真如，沒有其餘的法。這是真如門。爲了闡明什麼意義而建立異相門？爲了顯示唯一真如生出一切法，名稱相狀各別，意義作用不同。這是生滅門。依據什麼契經所建立呢？是《文殊師利答第一經》。那部契經中說了什麼呢？那部經中這樣說：佛問文殊：『你久遠以來，恒常沒有休息，普遍遊歷十方世界中，見到什麼特別的事情？』 文殊回答說：『我久遠以來沒有見到其餘的事情，只見到微塵。』 佛又問：『你百年中居住在輪家（製造陶器的工匠之家），沒有見到種種瓦器的相嗎？』 文殊回答說：『我只見到微塵，沒有見到瓦器。』 佛又問：『你實在沒有見到地、水、火、風、山川、林樹等種種相嗎？』 回答說：『我實在沒有見到像這些的相，只見到微塵。』 像這樣，像這樣，世尊問完，文殊回答說，直到一百個數。佛問文殊：『見到微塵嗎？』 文殊回答說：『我久遠以來
【English Translation】 English version A view of many. As stated in the Mahayana-samgraha-bhasya: 'Furthermore, there are two aspects of enlightenment and non-enlightenment. The first is the aspect of sameness, and the second is the aspect of difference.' The aspect of sameness is like various earthenware vessels, all sharing the same nature of minute particles. Similarly, anavasrava-avidya (subtle afflictions not yet eradicated and fundamental ignorance), and various karmic illusions, all share the same nature of Tathata (Suchness). Therefore, in the sutras (Buddhist scriptures), based on this principle, it is said that all sentient beings are originally permanent and dwell in Nirvana. The Dharma of Bodhi (Enlightenment) is not an aspect that can be cultivated, nor an aspect that can be created; ultimately, there is nothing to be attained, and there is no visible form. Those who see forms are merely the creations of defiled karmic illusions, not the non-empty nature of wisdom-form, because the aspect of wisdom is invisible. The aspect of difference is like various earthenware vessels, each different from the other. Similarly, anavasrava-avidya varies according to the differences in defiled illusions, due to the differences in defiled illusory karma. The commentary states: 'Within this text, there are two gates: the gate of sameness and the gate of difference.' For what purpose is the gate of sameness established? It is to reveal that all dharmas are solely Tathata, with no other dharma. This is the gate of Tathata. For what purpose is the gate of difference established? It is to reveal that the sole Tathata creates all dharmas, with different names, forms, meanings, and functions. This is the gate of arising and ceasing. Upon which agama (scripture) is it based? It is based on the Manjushri's Reply to the First Question Sutra. What is said in that agama? In that scripture, it is said: The Buddha asked Manjushri: 'For a long time, you have been constantly without rest, universally traveling through the ten directions of the worlds. What special things have you seen?' Manjushri replied: 'For a long time, I have not seen anything else, only minute particles.' The Buddha then asked: 'For a hundred years, you have lived in the house of a potter (a craftsman who makes pottery). Have you not seen the various forms of earthenware vessels?' Manjushri replied: 'I have only seen minute particles, not earthenware vessels.' The Buddha then asked: 'Have you truly not seen the various forms of earth, water, fire, wind, mountains, rivers, forests, and trees?' He replied: 'I have truly not seen such forms; I have only seen minute particles.' Thus, thus, after the World-Honored One finished asking, Manjushri replied, up to a hundred counts. The Buddha asked Manjushri: 'Do you see minute particles?' Manjushri replied: 'For a long time, I have
不見微塵。爾時世尊告文殊言。善哉善哉。汝是大士。能覺一相。能覺一相。即無相法。文殊師利。汝一仁者。非如是覺。依一相門。一切眾生本來常住。入于涅槃。菩提之法。非可修相。非可作相。畢竟無得。亦無色相可見。而有見色相者。唯是隨染業幻所作。非是智色不空之性。以智相無可見故。異相門者。彼契經中作如是說。佛告身子。汝見此土。作何心見。身子答曰。我見此土。山川林樹。沙礫土石。日月宮殿舍宅等。種種相。各各形相名字差別不同。佛言。汝智慧力。下劣狹少。心有高下。見如是異。唯汝一人非如是見。一切眾生亦復如是。乃至諸法亦復如是。真妄互熏。染凈相待。功德過患。形相名字各各差別。隨凡夫心所立名相。有而非實。皆如幻化。
問。一心開真如生滅二門。有何所以。
答。甚有功能。深諧事理。一心者。起大乘之信。二門者。破邪見之執。約真如門信妙理決定。約生滅門信業用不立。可謂理事圓通。真俗無滯。釋摩訶衍論云。心真如門有十種名。一者名為如來藏門。無雜亂故。二者名為不二平等門。無差別故。三者名為一道清凈門。無異岐故。四者名為不起不動門。離作業故。五者名為無斷無縛門。無治障故。六者名為無去無來門。無上下故。七者名為出世間門
【現代漢語翻譯】 現代漢語譯本 不見微塵。當時世尊告訴文殊菩薩說：『好啊，好啊！你是一位大菩薩，能夠覺悟到一相（Eka-lakshana，唯一的真實相）。能夠覺悟到一相，就是覺悟到無相之法（Anitya，無常）。』文殊師利（Manjushri，文殊菩薩），你是一位仁者，不是這樣覺悟的。依靠一相之門，一切眾生本來就是常住的，進入涅槃（Nirvana，寂滅）。菩提（Bodhi，覺悟）之法，不是可以修飾的相，不是可以造作的相，畢竟是無所得的，也沒有色相（Rupa，物質現象）可見。而有見到色相的人，只是隨順染污的業力幻化所作，不是智慧之色不空的本性。因為智慧之相是不可見的緣故。 異相門方面，那部契經中是這樣說的：佛告訴舍利子（Sariputra，佛陀十大弟子之一）說：『你見此國土，用什麼心見？』舍利子回答說：『我見此國土，有山川、林木、沙礫、土石、日月、宮殿、舍宅等等，種種的相，各自的形狀、名字差別不同。』佛說：『你的智慧力，低下狹隘，心中有高下之分，所以見到這樣的差異。只有你一個人不是這樣見的，一切眾生也都是這樣。』乃至諸法也是這樣，真妄互相薰染，染凈互相依存，功德過患，形狀名字各自差別，隨順凡夫的心所立的名相，有而不是真實的，都如幻化。 問：一心開真如（Tathata，事物的真實本性）生滅二門，有什麼意義？ 答：非常有作用，深刻地符合事理。一心，是發起大乘的信心；二門，是破除邪見的執著。從真如門來說，相信妙理是決定的；從生滅門來說，相信業用是不成立的。可以說是理事圓融，真俗沒有滯礙。《釋摩訶衍論》說，心真如門有十種名稱：一是名為如來藏門（Tathagatagarbha，如來藏），沒有雜亂的緣故；二是名為不二平等門，沒有差別的緣故；三是名為一道清凈門，沒有歧路的緣故；四是名為不起不動門，遠離作業的緣故；五是名為無斷無縛門，沒有治理障礙的緣故；六是名為無去無來門，沒有上下的緣故；七是名為出世間門。
【English Translation】 English version Not seeing subtle dust. At that time, the World Honored One told Manjushri (Manjushri, a Bodhisattva) : 'Excellent, excellent! You are a great Bodhisattva, able to awaken to the One Characteristic (Eka-lakshana, the sole true aspect). Being able to awaken to the One Characteristic is awakening to the Dharma of No-Characteristic (Anitya, impermanence).' Manjushri (Manjushri, a Bodhisattva), you are a benevolent one, not awakening in this way. Relying on the gate of the One Characteristic, all sentient beings are originally permanent and dwell in Nirvana (Nirvana, cessation). The Dharma of Bodhi (Bodhi, enlightenment) is not an aspect that can be cultivated, not an aspect that can be created, ultimately without attainment, and without any visible form (Rupa, material phenomenon). But those who see form are merely the creation of illusory karma following defilement, not the non-empty nature of wisdom-form. Because the aspect of wisdom is invisible. Regarding the gate of different characteristics, it is said in that sutra: The Buddha told Sariputra (Sariputra, one of the Buddha's ten great disciples): 'With what mind do you see this land?' Sariputra replied: 'I see in this land mountains, rivers, forests, trees, gravel, soil, rocks, sun, moon, palaces, houses, etc., various forms, each with different shapes and names.' The Buddha said: 'Your wisdom is inferior and narrow, your mind has high and low distinctions, so you see such differences. Only you do not see in this way, and all sentient beings are also like this.' Even all dharmas are like this, true and false mutually influencing, defilement and purity mutually dependent, merits and faults, shapes and names each with different distinctions, following the names and forms established by the minds of ordinary people, existing but not real, all like illusions. Question: What is the significance of opening the two gates of True Thusness (Tathata, the true nature of things), arising and ceasing, with one mind? Answer: It has great function and deeply accords with principle and reason. One mind is to arouse faith in the Mahayana; the two gates are to break the attachment to wrong views. From the perspective of the True Thusness gate, believe that the wonderful principle is definite; from the perspective of the arising and ceasing gate, believe that karmic function is not established. It can be said that principle and phenomena are perfectly integrated, and the true and conventional are without obstruction. The Commentary on the Mahayana Treatise says that the mind's True Thusness gate has ten names: First, it is called the Tathagatagarbha gate (Tathagatagarbha, the womb of the Tathagata), because there is no confusion; second, it is called the Non-Dual Equality gate, because there is no difference; third, it is called the One Path Purity gate, because there is no divergent path; fourth, it is called the Non-Arising Non-Moving gate, because it is free from action; fifth, it is called the Non-Severing Non-Binding gate, because there is no need to remedy obstacles; sixth, it is called the Non-Going Non-Coming gate, because there is no up and down; seventh, it is called the World-Transcending gate.
。無四相故。八者名為寂滅寂靜門。無往向故。九者名為大總相門。無別相故。十者名為真如門。無虛偽故。是名為十。如是十名。總攝諸佛一切法藏。平等義理法門名字。生滅門有十種名。一者名為藏識門。攝持一切染凈法故。二者名為如來藏門。覆藏如來法身故。三者名為起動門。相續作業故。四者名為有斷有縛門。有治障故。五者名為有去有來門。有上下故。六者名為多相分異門。染凈之法過恒沙故。七者名為世間門。四相俱轉故。八者名為流轉還滅門。具足生死及涅槃故。九者名為相待俱成門。無自成法故。十者名為生滅門。表無常相故。如是十名。總攝諸佛一切法藏。種種差別法門名字。又夫真如者。雖在不起不動門。非是凝然不動。寂爾離緣。此落靜塵。生於斷見。斯乃隨緣會寂。約法明真。是以無性因緣。理事一際。因緣無性。隱顯同時。如義海云。入真如者。謂塵隨心迴轉。種種義味。成大緣起。雖有種種。而無生滅。雖不生滅。而恒不礙一切隨緣。今無生滅。是不變。不礙一切是隨緣。隨緣不變。是真如義。
問。上說一切眾生皆有本覺。常熏無明成其凈用。此真如妙用。諸佛化門。為在真如門中。生滅門中。
答。此是生滅門中本覺真如。故有熏義。真如門中。則無此義。由此本覺
【現代漢語翻譯】 現代漢語譯本 無四相的緣故，第八個名為寂滅寂靜門（Nirvana and Tranquility Gate），因為沒有往向的緣故。第九個名為大總相門（Gate of the Great Universal Characteristics），因為沒有差別相的緣故。第十個名為真如門（Tathata Gate），因為沒有虛偽的緣故。以上就是十種名稱。這十種名稱，總括了諸佛的一切法藏，平等義理的法門名字。 生滅門有十種名稱。第一種名為藏識門（Alaya-vijnana Gate），因為它攝持一切染凈法的緣故。第二種名為如來藏門（Tathagatagarbha Gate），因為它覆蓋隱藏如來法身的緣故。第三種名為起動門（Arising and Moving Gate），因為它相續作業的緣故。第四種名為有斷有縛門（Gate of Interruption and Bondage），因為它有對治障礙的緣故。第五種名為有去有來門（Gate of Going and Coming），因為它有上下的緣故。第六種名為多相分異門（Gate of Diverse Appearances），因為染凈之法多如恒河沙數的緣故。第七種名為世間門（Worldly Gate），因為四相都在運轉的緣故。第八種名為流轉還滅門（Gate of Samsara and Nirvana），因為它具足生死和涅槃的緣故。第九種名為相待俱成門（Gate of Interdependent Co-arising），因為它沒有自身成就之法的緣故。第十種名為生滅門（Gate of Birth and Death），因為它表示無常相的緣故。以上就是十種名稱。這十種名稱，總括了諸佛的一切法藏，種種差別法門的名稱。 再說真如（Tathata），雖然在不起不動門（Gate of Non-arising and Non-moving），但不是凝然不動，寂靜無為，遠離因緣。如果這樣理解就會落入靜止的塵埃，產生斷滅的見解。正確的理解是隨順因緣而會歸寂靜，依據法來闡明真如。因此，無自性的因緣，事和理是一體的。因緣沒有自性，顯現和隱藏是同時的。如同義海的云，進入真如的人，能夠讓塵埃隨著心迴轉，種種義理滋味，成就廣大的緣起。雖然有種種現象，卻沒有生滅。雖然不生滅，卻不妨礙一切隨順因緣。現在所說的無生滅，是不變。不礙一切，是隨緣。隨緣不變，這就是真如的含義。 問：上面說一切眾生都有本覺（original enlightenment），經常熏習無明（ignorance），成就清凈的作用。這種真如的妙用，諸佛的教化法門，是在真如門中，還是在生滅門中？ 答：這是生滅門中的本覺真如，所以有熏習的含義。在真如門中，就沒有這種含義。因為這個本覺。
【English Translation】 English version Because of the absence of the four characteristics, the eighth is called the Nirvana and Tranquility Gate, because there is no going towards. The ninth is called the Gate of the Great Universal Characteristics, because there is no differentiating characteristic. The tenth is called the Tathata Gate, because there is no falsehood. These are the ten names. These ten names encompass all the Dharma treasures of all Buddhas, the names of the Dharma gates of equal meaning and principle. The Gate of Birth and Death has ten names. The first is called the Alaya-vijnana Gate, because it holds all defiled and pure dharmas. The second is called the Tathagatagarbha Gate, because it covers and conceals the Dharmakaya of the Tathagata. The third is called the Arising and Moving Gate, because it continuously creates karma. The fourth is called the Gate of Interruption and Bondage, because there is a cure for obstacles. The fifth is called the Gate of Going and Coming, because there is up and down. The sixth is called the Gate of Diverse Appearances, because the defiled and pure dharmas are more numerous than the sands of the Ganges. The seventh is called the Worldly Gate, because the four characteristics are all in motion. The eighth is called the Gate of Samsara and Nirvana, because it fully possesses birth, death, and Nirvana. The ninth is called the Gate of Interdependent Co-arising, because there is no self-achieving dharma. The tenth is called the Gate of Birth and Death, because it represents the impermanent characteristic. These are the ten names. These ten names encompass all the Dharma treasures of all Buddhas, the names of various different Dharma gates. Furthermore, Tathata, although in the Gate of Non-arising and Non-moving, is not a solidified, unmoving, silent, and detached state. This falls into the dust of stillness, giving rise to the view of annihilation. Rather, it is following conditions to converge with tranquility, explaining truth according to the Dharma. Therefore, the cause and condition of no-self-nature, principle and phenomena are one. Cause and condition are without self-nature, manifestation and concealment are simultaneous. Like the clouds of the ocean of meaning, one who enters Tathata can turn the dust with the mind, and various meanings and flavors become great dependent origination. Although there are various phenomena, there is no birth and death. Although there is no birth and death, it constantly does not hinder all following of conditions. Now, no birth and death is unchanging. Not hindering everything is following conditions. Following conditions without changing is the meaning of Tathata. Question: Above it was said that all sentient beings have original enlightenment, constantly perfuming ignorance, achieving pure function. Is this wonderful function of Tathata, the teaching methods of the Buddhas, in the Tathata Gate or in the Gate of Birth and Death? Answer: This is the original enlightenment Tathata in the Gate of Birth and Death, so it has the meaning of perfuming. In the Tathata Gate, there is no such meaning. Because of this original enlightenment.
內熏不覺。令成厭求反流順真。故云用也。涅槃經云。闡提之人。未來佛性力故。還生善根。佛性力者。即本覺內熏力成其凈用。乃至八相成道。十地行位。並約世諦門收。
問。上立一心真如生滅二門。為復從何門入。疾得成就。
答。但從生滅門入。直至道場。不動塵勞而成正覺。起信論云。複次為令眾生從心生滅門。入真如門故。令觀色等相。皆不成就。云何不成就。謂析粗色漸至微塵。復以方分析此微塵。是故若粗若細。一切諸色。唯是妄心分別影像。實無所有。推求余蘊漸至剎那。相別非一。無為之法。亦復如是。離於法界。終不可得。如是十方一切諸法。應知悉然。猶如迷人謂東為西。方實不轉。眾生亦爾。無明迷故謂心為動。而實不動。若知動心即不生滅。即得入于真如之門。如上二諦之義。不可一向作一解。亦不可一向作二解。所以仁王經二諦品云。爾時波斯匿王白佛言。世尊。勝義諦中有世俗諦不。若言無者。智不應二。若言有者。智不應一。一二之義。其事云何。佛言。大王。汝於過去龍光王佛法中。已問此義。我今無說。汝今無聽。無說無聽。是即名為一義二義。汝今諦聽。當爲汝說。爾時世尊即說偈言。無相勝義諦。體非自他作。因緣如幻有。亦非自他作。法性本無性。勝義諦
【現代漢語翻譯】 現代漢語譯本 內在的熏習在不知不覺中進行，使得（修行者）厭離（世俗的）追求，轉而順應真如的本性。所以說這是『用』。 《涅槃經》中說，即使是斷善根的闡提（Icchantika，指斷滅一切善根的人），由於未來佛性的力量，還會生出善根。 佛性的力量，就是本覺內在熏習的力量，成就其清凈的作用。 乃至八相成道（Buddha's Eightfold Path to Enlightenment），十地行位（Ten Bhumis），都屬於世俗諦（Saṃvṛti-satya）的範疇。
問：上面建立了一心真如（Ekatva-paramārtha）的生滅二門（two aspects of arising and ceasing）。從哪個門進入，才能迅速獲得成就？
答：只需從生滅門進入，直至道場（Bodhimanda，指證悟之地），不需移動塵勞（Kleshas，指煩惱）就能成就正覺（Sambodhi，指完全覺悟）。 《起信論》中說：『其次，爲了使眾生從心生滅門進入真如門，所以要觀色等相，都不能成就。』 為什麼不能成就？ 因為分析粗色，逐漸到微塵，再用方分來分析這個微塵。 所以，無論是粗色還是細色，一切諸色，都只是妄心的分別影像，實際上什麼都沒有。 推求其餘的蘊（Skandha，指構成個體的要素），逐漸到剎那（Kṣaṇa，指極短的時間單位），相狀差別並非單一。 無為之法（Asaṃskṛta，指不依賴因緣的法），也是如此，離開法界（Dharmadhatu，指一切法的總稱），終究無法得到。 像這樣，十方一切諸法，都應該知道是這樣的。 就像迷路的人認為東是西，實際上方向並沒有改變。 眾生也是這樣，因為無明（Avidyā，指對真理的無知）的迷惑，認為心是動搖的，但實際上心是不動的。 如果知道動心就是不生不滅，就能進入真如之門。』 如上所述的二諦（Two Truths）的意義，不能完全理解為一，也不能完全理解為二。 所以《仁王經》二諦品中說：『當時，波斯匿王（Prasenajit，古印度拘薩羅國國王）問佛說：世尊，勝義諦（Paramārtha-satya，指究竟真理）中是否有世俗諦？ 如果說沒有，那麼智慧不應該是二元的；如果說有，那麼智慧不應該是一元的。 一和二的意義，究竟是怎麼回事？』 佛說：『大王，你過去在龍光王佛的佛法中，已經問過這個問題了。 我現在沒有說，你現在沒有聽。 沒有說，沒有聽，這就是一義二義。 你現在仔細聽，我將為你解說。』 當時，世尊就說了偈語：『無相勝義諦，體非自他作。因緣如幻有，亦非自他作。法性本無性，勝義諦。』
【English Translation】 English version Inner cultivation occurs unconsciously, causing (practitioners) to become weary of (worldly) pursuits and instead align with the true nature of Suchness. Therefore, it is said to be 'use'. The Nirvana Sutra states that even an Icchantika (one who has severed all roots of goodness), due to the power of future Buddha-nature, will still generate good roots. The power of Buddha-nature is the power of inherent enlightenment's inner cultivation, accomplishing its pure function. Even the Eightfold Path to Enlightenment (Buddha's Eightfold Path to Enlightenment) and the Ten Bhumis (Ten Bhumis) all fall under the category of conventional truth (Saṃvṛti-satya).
Question: Above, we established the two aspects of arising and ceasing of One Mind True Thusness (Ekatva-paramārtha). From which aspect should one enter to quickly attain accomplishment?
Answer: Simply enter from the aspect of arising and ceasing, until the Bodhimanda (place of enlightenment), without moving the Kleshas (afflictions), and one will accomplish perfect enlightenment (Sambodhi). The Awakening of Faith states: 'Furthermore, in order to lead sentient beings from the aspect of arising and ceasing of the mind to enter the gate of True Thusness, one should contemplate that phenomena such as form are all unachievable.' Why are they unachievable? Because analyzing coarse form gradually leads to dust motes, and then analyzing these dust motes with directional analysis. Therefore, whether coarse or fine, all forms are merely the differentiated images of the deluded mind, and in reality, nothing exists. Investigating the remaining Skandhas (aggregates) gradually leads to Kṣaṇas (instant), and the differences in characteristics are not singular. The Unconditioned Dharma (Asaṃskṛta) is also like this; ultimately, it cannot be obtained apart from the Dharmadhatu (realm of all dharmas). Like this, all dharmas in the ten directions should be known to be like this. It is like a lost person who thinks east is west, but in reality, the direction has not changed. Sentient beings are also like this; because of the delusion of ignorance (Avidyā), they think the mind is moving, but in reality, it is not moving. If one knows that the moving mind is neither arising nor ceasing, then one can enter the gate of True Thusness.' As mentioned above, the meaning of the Two Truths (Two Truths) cannot be completely understood as one, nor can it be completely understood as two. Therefore, the Two Truths chapter of the Benevolent King Sutra states: 'At that time, King Prasenajit (King Prasenajit, King of Kosala in ancient India) asked the Buddha: World Honored One, does conventional truth exist within ultimate truth (Paramārtha-satya)? If you say no, then wisdom should not be dualistic; if you say yes, then wisdom should not be singular. What is the meaning of one and two?' The Buddha said: 'Great King, you have already asked this question in the Dharma of the Buddha Longguangwang in the past. I have nothing to say now, and you have nothing to hear now. No saying, no hearing, this is the meaning of one and two. Now listen carefully, and I will explain it to you.' At that time, the World Honored One spoke in verse: 'The formless ultimate truth, its essence is not self-made or other-made. Conditioned existence is like a phantom, also not self-made or other-made. The nature of Dharma is inherently without nature, the ultimate truth.'
空如。諸有幻有法。三假集假有。無無諦實無。寂滅勝義空。諸法因緣有。有無義如是。有無本自二。譬如牛二角。照解見無二。二諦常不即。解心見無二。求二不可得。非謂二諦一。一亦不可得。于解常自一。于諦常自二。了達此一二。真入勝義諦。世諦幻化起。譬如虛空華。如影如毛輪。因緣故幻有。幻化見幻化。愚夫名幻諦。幻師見幻法。諦幻悉皆無。若瞭如是法。即解一二義。遍於一切法。應作如是觀。故涅槃經況二鳥雙游者。生死俱常無常。涅槃亦爾。在下在高。雙飛雙息。即事而理。即理而事。二諦即中。中即二諦。非二中而二中。是則雙游義成。二鳥者。即鴛鴦鳥。雙飛雙止。雙飛即況雙照。雙止即況雙遮。亦是體用理事。不即不離。
問。真諦云何不稱第一義諦。
答。真但對俗得名。未是中道。又通了一切法無我。但是真詮。未窮實性。不通真俗。如中道第一義諦者。非離二邊稱中。即是一切法之實性。遍通凡聖情與非情。故稱第一。亦云無等。以無法可過。故稱第一。以無法可比。故稱無等。此非約勝劣而言。以一切法即真如一心故。所以起信論云。所言法者。謂眾生心。古釋云。諸法既無。故唯心矣。如萬像本空。唯是一鏡。
問。妙明真心。遍一切處。云何涅槃經云。佛
【現代漢語翻譯】 現代漢語譯本：空性就像幻象一樣。所有存在的現象，都是由三種虛假的聚合而產生的虛假存在。實際上，沒有不存在的真實。寂滅才是殊勝的勝義空（Paramārtha-śūnyatā，終極空性）。一切法都是因緣和合而生。有和無的意義就是這樣。有和無，從根本上來說是二元的。就像牛的兩隻角一樣。照見和理解，能看到沒有二元性。世俗諦（Saṃvṛti-satya，相對真理）和勝義諦（Paramārtha-satya，絕對真理）通常不是一體的。理解的心能看到沒有二元性。尋求二元性是不可得的。並非說二諦是一體的。一體也是不可得的。在理解上，它通常是自成一體的。在真理上，它通常是二元的。如果能完全理解這一和二，就能真正進入勝義諦。世俗諦就像幻化一樣產生，就像虛空中的花朵。就像影子，就像旋轉的毛輪。因為因緣和合，所以有幻象般的存在。幻象看到幻象。愚昧的人稱之為幻諦。幻術師看到幻法。真諦和幻諦，最終都是不存在的。如果理解了這樣的法，就能理解一和二的意義。普遍地對一切法，都應該這樣觀察。所以《涅槃經》用兩隻鳥一起飛翔來比喻。生死和涅槃，都是常和無常。在下和在高，一起飛翔和一起棲息。即事而理，即理而事。二諦即是中道（Madhyamaka，中觀）。中道即是二諦。不是在二中而二中，這樣雙游的意義才能成立。兩隻鳥，就是鴛鴦鳥。一起飛翔和一起棲息。一起飛翔，就是比喻雙重照耀。一起棲息，就是比喻雙重遮蔽。也是體和用，理和事。不即不離。 問：真諦（Satya，真理）為什麼不被稱為第一義諦（Paramārtha-satya，第一勝義諦）？ 答：真諦只是相對於俗諦（Saṃvṛti-satya，世俗諦）而得名，還不是中道（Madhyamaka，中觀）。又普遍理解一切法無我（Anātman，非我），但這只是真諦的詮釋，還沒有窮盡實性。不普遍貫通真諦和俗諦。像中道第一義諦，不是離開二邊而稱之為中道，而是一切法的實性。普遍貫通凡夫和聖人，有情和非情。所以稱為第一。也稱為無等。因為沒有法可以超過它，所以稱為第一。因為沒有法可以與它相比，所以稱為無等。這並非從勝劣的角度來說。因為一切法即是真如一心（Tathāgata-citta，如來藏心）。所以《起信論》說：所說的法，是指眾生心。古時的解釋說：諸法既然不存在，所以只有心。就像萬象本空，只有一面鏡子。 問：妙明真心（Subtle and bright true mind），遍及一切處。為什麼《涅槃經》說，佛
【English Translation】 English version: Emptiness is like an illusion. All existing phenomena are false existences arising from the aggregation of three false things. In reality, there is no non-existent truth. Quiescence is the supreme Paramārtha-śūnyatā (ultimate emptiness). All dharmas arise from causes and conditions. The meaning of existence and non-existence is like this. Existence and non-existence are fundamentally dualistic. Just like the two horns of a cow. Illumination and understanding can see that there is no duality. Saṃvṛti-satya (conventional truth) and Paramārtha-satya (ultimate truth) are usually not one. The understanding mind can see that there is no duality. Seeking duality is unattainable. It is not to say that the two truths are one. One is also unattainable. In understanding, it is usually self-contained. In truth, it is usually dualistic. If one can fully understand this one and two, one can truly enter the Paramārtha-satya. Saṃvṛti-satya arises like an illusion, like flowers in the sky. Like a shadow, like a rotating hair wheel. Because of causes and conditions, there is illusory existence. Illusion sees illusion. Ignorant people call it illusory truth. Illusionists see illusory dharmas. Truth and illusion are ultimately non-existent. If one understands such dharmas, one can understand the meaning of one and two. Universally, one should observe all dharmas in this way. Therefore, the Nirvana Sutra uses two birds flying together as a metaphor. Birth and death and Nirvana are both permanent and impermanent. Below and above, flying together and resting together. Realizing principle through phenomena, and realizing phenomena through principle. The two truths are the Madhyamaka (Middle Way). The Middle Way is the two truths. Not being in the two while being in the two, only then can the meaning of flying together be established. The two birds are mandarin ducks. Flying together and resting together. Flying together is a metaphor for dual illumination. Resting together is a metaphor for dual obscuration. It is also substance and function, principle and phenomena. Neither identical nor separate. Question: Why is Satya (truth) not called Paramārtha-satya (the ultimate truth)? Answer: Satya is named only in relation to Saṃvṛti-satya (conventional truth), and it is not yet the Madhyamaka (Middle Way). Furthermore, universally understanding that all dharmas are Anātman (non-self) is only an interpretation of Satya, and it has not exhausted the true nature. It does not universally penetrate Satya and Saṃvṛti-satya. Like the Madhyamaka Paramārtha-satya, it is not called the Middle Way by leaving the two extremes, but it is the true nature of all dharmas. It universally penetrates ordinary people and sages, sentient and non-sentient beings. Therefore, it is called the first. It is also called unequaled. Because there is no dharma that can surpass it, it is called the first. Because there is no dharma that can be compared to it, it is called unequaled. This is not from the perspective of superiority or inferiority. Because all dharmas are the same as the Tathāgata-citta (Tathagata's mind). Therefore, the Awakening of Faith in the Mahayana says: 'What is called dharma refers to the minds of sentient beings.' Ancient explanations say: 'Since all dharmas do not exist, there is only mind.' Just like the myriad phenomena are fundamentally empty, there is only one mirror. Question: The subtle and bright true mind pervades all places. Why does the Nirvana Sutra say that the Buddha
性除于瓦礫。
答。能所不同。不可執一。心境一味。不可稱異。若以性從緣。則情非情異。為性亦殊。若泯緣從性。則非覺不覺。若二性互融。則無非覺悟。華嚴經云。真如無少分非覺悟者。則真如遍一切有情無情之處。若無少分非覺悟者。豈無情非佛性乎。又經意但除執瓦礫無情之見。非除佛性。則性無不在。量出虛空。寧可除乎。又古德云。覺性是理。覺了屬事。如無情中。但有覺性。而無覺了。如水中但有火性。亦無火照。今言性者。但據理本。誰論枝末。又覺智緣慮名情。自性不改名性。愚人迷性生情。故境智不一。智者了情成性。故物我無二。
問。萬法唯心。誠證非一。入楞伽經偈云。三界上下法。我說即是心。離於諸心法。更無有可得。若四維上下皆是自心者。則行住坐臥依何而住。若無依報所居。正報如何成立。
答。有識之身。無情之土。皆是內外四大。悉皆無體。且如地大。唯依風輪。眾微所成。本無自性。但是有情心變。更無異理。安庠動止。皆在心中。似鳥飛空。不離空界。如魚潛水。豈越水源。入楞伽經偈云。若一切唯心。世間何處住。去來依何法。云何見地中。如鳥虛空中。依心風而去。不住不觀察。于地上而去。如是諸眾生。依分別風動。自心中來去。如空中飛
【現代漢語翻譯】 現代漢語譯本： 問：佛性是否可以從瓦礫等無情之物中去除？
答：能（能認知的主體）和所（被認知的客體）是不同的，不能執著於一。心和境如果視為一體，就不能說是不同的。如果認為佛性是隨因緣而生，那麼有情和無情之物的佛性就有所不同，佛性的體現也就不一樣。如果泯滅因緣而順從佛性，那麼就沒有覺悟和不覺悟的分別。如果兩種佛性互相融合，那麼一切都是覺悟。正如《華嚴經》所說：『真如沒有絲毫不是覺悟的。』那麼真如就遍佈一切有情和無情之處。如果沒有絲毫不是覺悟的，難道無情之物就沒有佛性嗎？而且經文的意思只是去除執著于瓦礫是無情之物的見解，而不是去除佛性。那麼佛性無處不在，它的廣大量超越虛空，怎麼可以去除呢？還有古德說：『覺性是理體，覺了是事用。』比如無情之物中，只有覺性，而沒有覺了的作用，就像水中只有火性，而沒有火的照耀。現在所說的佛性，只是從理體的根本上來說，誰會去討論枝末呢？還有，覺智緣慮而生名為情，自性不改變名為性。愚人迷惑于自性而生出情，所以境和智不統一。智者了悟情就是性，所以物和我沒有分別。
問：萬法唯心，確實有很多證據。正如《入楞伽經》的偈頌所說：『三界上下一切法，我說就是心所現。離開這些心所現的法，再也沒有其他可以得到的。』如果四面八方上下都是自心所現，那麼行走、站立、坐臥依靠什麼而存在？如果沒有所依靠的依報（環境），正報（自身）又如何成立？
答：有識之身和無情之土，都是由內外四大組成，都沒有實體。比如地大，只是依靠風輪，由眾多微塵組成，本來就沒有自性。這都是有情的心所變現的，沒有其他的道理。安詳地行走和停止，都在心中，就像鳥在空中飛翔，不離開空界；像魚在水中潛游，怎麼會超出水源？正如《入楞伽經》的偈頌所說：『如果一切都是唯心所現，那麼世間住在哪裡？來去依靠什麼？又怎麼能看見地？就像鳥在虛空中，依靠心的風而飛去，不住留，不觀察，就在地上飛去。就像這些眾生，依靠分別的風而動，從自心中來去，就像在空中飛翔。』
【English Translation】 English version: Question: Can Buddha-nature be removed from inanimate objects such as rubble?
Answer: The 'knower' (the subject of cognition) and the 'known' (the object of cognition) are different; one should not be attached to one. If the mind and the environment are regarded as one, they cannot be said to be different. If one believes that Buddha-nature arises from conditions, then the Buddha-nature of sentient and insentient beings will be different, and the manifestation of Buddha-nature will also be different. If one obliterates conditions and follows Buddha-nature, then there is no distinction between enlightenment and non-enlightenment. If the two Buddha-natures merge with each other, then everything is enlightenment. As the Avatamsaka Sutra says: 'There is no fraction of Tathata (True Thusness) that is not enlightenment.' Then Tathata pervades all sentient and insentient beings. If there is no fraction that is not enlightenment, how can insentient beings not have Buddha-nature? Moreover, the meaning of the sutra is only to remove the view that clings to rubble as inanimate, not to remove Buddha-nature. Then Buddha-nature is omnipresent, its vastness surpasses space; how can it be removed? Furthermore, an ancient master said: 'Awareness-nature is the principle, and awareness is the function.' For example, in inanimate objects, there is only awareness-nature, but there is no function of awareness, just as there is only fire-nature in water, but there is no illumination of fire. What is now said about Buddha-nature is only from the fundamental principle, who would discuss the trivial details? Furthermore, awareness and wisdom arising from thought are called emotion, and the unchanging self-nature is called nature. Foolish people are deluded by their nature and give rise to emotions, so the environment and wisdom are not unified. Wise people understand that emotion is nature, so there is no distinction between things and self.
Question: The principle that all phenomena are mind-only is indeed supported by many pieces of evidence. As the verse in the Lankavatara Sutra says: 'All phenomena above and below the three realms, I say are manifestations of the mind. Apart from these phenomena manifested by the mind, there is nothing else to be obtained.' If all directions, up and down, are manifestations of one's own mind, then what do walking, standing, sitting, and lying down rely on to exist? If there is no dependent environment (the support), how can the retribution body (oneself) be established?
Answer: The body with consciousness and the inanimate earth are both composed of the inner and outer four great elements, and neither has substance. For example, the earth element relies only on the wind wheel and is composed of numerous dust particles, and originally has no self-nature. These are all transformations of the sentient mind, and there is no other principle. Peaceful walking and stopping are all within the mind, just as a bird flying in the sky does not leave the realm of space; how can a fish swimming in the water exceed the source of the water? As the verse in the Lankavatara Sutra says: 'If everything is mind-only, then where does the world reside? What do coming and going rely on? And how can one see the earth? Just like a bird in the empty sky, relying on the wind of the mind to fly away, not dwelling, not observing, and flying on the ground. Just like these sentient beings, relying on the wind of discrimination to move, coming and going from their own minds, just like flying in the sky.'
鳥。見是資生器。佛說心如是。故知舉足下足。不離自心。如鳥若離空。何以騫翥。魚若離水。豈得浮沉。所以西天祖師彌遮迦。問婆須蜜曰。何方而來。復往何所。答曰。自從心來。欲往無處。又此土五泄和尚。臨終歇食三日而告寂。學人問云。師何處去。答。無處去。學人何不見。答。非眼所睹。故大集經云。佛言。即四大中求于菩提。不餘處求。求時不見一切諸物。不見者。即是無處。無處者。即是無住。無住者。即是一切諸法之性。一切諸法若無性者。即是實相。實相者。非常非斷。名畢竟節。金剛三昧經云。無住菩薩言。尊者。我從無本來。今至無本所。佛言。汝本不從。來今亦不至所。汝得本利不可思議。乃至色無處所。清凈無名。不入于內。眼無處所。清凈無見。不出于外。心無處所。清凈無上。無有起處。清凈無動。無有緣別。性皆空寂。乃至如彼心王。本無住處。凡夫之心。妄分別見。如如之體。本不有無。有無之相。見唯心識。云何無本。以無住故。有本則有住。無住則無本。明知眾生業趣去來。諸聖凈界動止。來是心來。去是心去。動是心動。止是心止。畢竟無有去。來動止而可得。不離法界故。則未有一法非心所標。是以文殊師利化善財童子。現三千世界滿中臺觀。善財觀之。忽然不現。世
【現代漢語翻譯】 現代漢語譯本： 譬如鳥需要資生之器（維持生命的工具，如翅膀），佛說心也是如此重要。所以要知道，舉足和下足，都離不開自己的心。如果鳥離開了天空，怎麼能夠高飛呢？魚如果離開了水，又怎麼能夠浮沉呢？ 因此，西天祖師彌遮迦（Micchaka）問婆須蜜（Vasumitra）說：『你從哪裡來？又要到哪裡去？』婆須蜜回答說：『我自從心而來，想要去的地方，其實無處可去。』 又如我們此土的五泄和尚，臨終前停止進食三天後圓寂。學人問他說：『師父您要到哪裡去？』他回答說：『無處可去。』學人問：『為什麼我們看不見呢？』他回答說：『因為不是眼睛所能看見的。』 所以《大集經》中佛說：『就在四大（地、水、火、風）之中尋求菩提（Bodhi，覺悟），不要在其他地方尋求。尋求的時候，不要執著於一切諸物。』『不見』，就是『無處』。『無處』，就是『無住』。『無住』，就是一切諸法的本性。一切諸法如果沒有自性，那就是實相（Reality）。實相，不是常也不是斷，名為畢竟節（ultimate state）。 《金剛三昧經》中，無住菩薩（Non-Abiding Bodhisattva）說：『尊者，我從無本來，現在到達無本所。』佛說：『你本來沒有從哪裡來，現在也沒有到達哪裡去。你得到的根本利益不可思議。』乃至色（form）無處所，清凈無名，不入于內。眼無處所，清凈無見，不出于外。心無處所，清凈無上，沒有起處，清凈無動，沒有緣別，自性皆空寂。乃至如同心王（the king of mind），本來沒有住處。凡夫的心，妄加分別見解。如如之體（the essence of Suchness），本來沒有有無。有無之相，只是唯心所識。怎麼會沒有本呢？因為沒有住處。有本就會有住處，沒有住處就沒有本。 明明知道眾生因業力而有去來，諸聖的清凈境界有動止，來是心來，去是心去，動是心動，止是心止，畢竟沒有去來動止可以得到，因為不離法界（Dharmadhatu，the realm of Dharma）。所以沒有一法不是心所顯現的。 因此，文殊師利（Manjushri）化現給善財童子（Sudhana）看，三千世界充滿了臺觀。善財童子觀看之後，忽然消失不見。
【English Translation】 English version: It is like a bird needing provisions (tools for sustaining life, such as wings). The Buddha said that the mind is also like this. Therefore, know that lifting and lowering the foot cannot be separated from one's own mind. If a bird leaves the sky, how can it soar? If a fish leaves the water, how can it float and sink? Therefore, the Western Heaven Patriarch Micchaka (Micchaka) asked Vasumitra (Vasumitra), 'Where do you come from? And where are you going?' Vasumitra replied, 'I come from the mind, and there is nowhere I want to go.' Also, the Five Channels (Wu Xie) Monk of this land stopped eating for three days before passing away. A student asked him, 'Where are you going, Master?' He replied, 'Nowhere to go.' The student asked, 'Why can't we see you?' He replied, 'Because it cannot be seen by the eyes.' Therefore, in the Mahasamghata Sutra, the Buddha said, 'Seek Bodhi (Bodhi, enlightenment) within the four elements (earth, water, fire, and wind), do not seek it elsewhere. When seeking, do not be attached to all things.' 'Not seeing' is 'nowhere'. 'Nowhere' is 'non-abiding'. 'Non-abiding' is the nature of all dharmas. If all dharmas have no self-nature, then that is Reality (Reality). Reality is neither permanent nor discontinuous, and is called the ultimate state. In the Vajrasamadhi Sutra, the Non-Abiding Bodhisattva (Non-Abiding Bodhisattva) said, 'Venerable One, I come from no origin, and now I arrive at no original place.' The Buddha said, 'You originally did not come from anywhere, and now you do not arrive anywhere. The fundamental benefit you have obtained is inconceivable.' Even form (form) has no place, is pure and nameless, and does not enter within. The eye has no place, is pure and without seeing, and does not go out. The mind has no place, is pure and supreme, has no arising place, is pure and without movement, has no conditioned distinction, and its nature is empty and still. Even like the king of mind (the king of mind), originally there is no dwelling place. The minds of ordinary people falsely discriminate and see. The essence of Suchness (the essence of Suchness) originally has neither existence nor non-existence. The appearance of existence and non-existence is only perceived by the mind. How can there be no origin? Because there is no abiding place. If there is an origin, there will be an abiding place; if there is no abiding place, there is no origin. It is clearly known that the coming and going of sentient beings due to karma, and the movement and stillness of the pure realms of the sages, coming is the mind coming, going is the mind going, moving is the mind moving, and stopping is the mind stopping. Ultimately, there is no coming, going, moving, or stopping that can be obtained, because it does not depart from the Dharmadhatu (Dharmadhatu, the realm of Dharma). Therefore, there is not a single dharma that is not manifested by the mind. Therefore, Manjushri (Manjushri) manifested to Sudhana (Sudhana), and the three thousand worlds were filled with pavilions. After Sudhana observed them, they suddenly disappeared.
界皆空。問世界來去之處。文殊答言。從來處來。卻歸去處去。即是清凈法界中來。卻歸清凈法界中去。故知諸法所生。唯心所現。生滅去來。皆如來藏。斯乃窮跡達本。見法明宗矣。又如琉璃光法王子云。我憶往昔經恒沙劫。有佛出世。名無量聲。開示菩薩本覺妙明。觀此世界及眾生身。皆是妄緣風力所轉。我于爾時觀界安立。觀世動時。觀身動止。觀心動念。諸動無二等無差別。我時了覺此群動性。來無所從。去無所至。十方微塵顛倒眾生。同一虛妄。如是乃至三千大千一世界內所有眾生。如一器中貯百蚊蚋。啾啾亂鳴。于分寸中鼓發狂鬧。乃至我以觀察風力無依。悟菩提心。入三摩地。令十方佛傳一妙心。斯為第一。故知群動無二唯一妄風。風賴眾緣。本無依處。若能諦觀風力無依。頓悟唯心不動。則本覺妙明。恒照法界。故云十方諸佛。傳此一妙心耳。風力既無依。萬法皆無主。來從緣有。去逐幻空。唯本覺心。本無生滅。所以法華經。但說一乘。開示於此。般若經。唯言無二付囑於此。涅槃經。佛性平等。廣喻於此。華嚴經。法界無盡。顯現於此。無邊妙旨。同歸宗鏡矣。
問。楞伽經云。佛語心為宗。既立一心為宗。云何復云無心是道。
答。心為宗者。是真實心。此心不是有無。無住無依
【現代漢語翻譯】 現代漢語譯本：世界萬法皆是空性。問：世界從何處來，又往何處去？文殊菩薩回答說：『從它來的地方來，又回到它去的地方去。』即是從清凈法界中來，又回到清凈法界中去。因此可知，一切諸法的產生，都是唯心所現。生滅去來，都如如來藏（Tathagatagarbha，如來所藏的智慧）。這才是窮究事蹟而通達根本，見法而明白宗要啊。又如琉璃光法王子（Vaiduryanirbhasakumara，琉璃光菩薩）所說：『我回憶往昔經過恒河沙數劫的時間，有佛出世，名為無量聲（Anantanadisvara，無量音聲佛）。開示菩薩本覺妙明（原本具有的覺悟和微妙光明），觀察這個世界以及眾生的身體，都是虛妄的因緣被風力所轉動。我于那時觀察世界的安立，觀察世界的動盪，觀察身體的動止，觀察心的動念，所有的動都沒有二等沒有差別。我當時了悟到這些群動的自性，來沒有從哪裡來，去沒有到哪裡去。十方微塵數般顛倒的眾生，都同樣是虛妄的。像這樣乃至三千大千世界內所有的眾生，就像一個器皿中裝滿了蚊蚋，嗡嗡亂叫，在分寸之間鼓動狂鬧。乃至我以觀察風力沒有依靠，悟得菩提心（Bodhi-citta，覺悟之心），進入三摩地（Samadhi，禪定）。令十方諸佛傳授這一個妙心，這是第一。』因此可知，群動沒有二，唯一是虛妄的風。風依賴眾多因緣，本來沒有依靠之處。如果能夠仔細觀察風力沒有依靠，頓悟唯心不動，那麼本覺妙明，恒常照耀法界。所以說十方諸佛，傳授這一個妙心啊。風力既然沒有依靠，萬法都沒有主宰。來從因緣而有，去隨著幻象而空。只有本覺之心，本來沒有生滅。所以《法華經》（Lotus Sutra）只說一乘（Ekayana，唯一解脫之道），開示於此。《般若經》（Prajna Sutra）只說無二，付囑於此。《涅槃經》（Nirvana Sutra）佛性平等，廣泛比喻於此。《華嚴經》（Avatamsaka Sutra）法界無盡，顯現於此。無邊的微妙旨意，都歸於宗鏡（Zongjing，宗門之鏡）。 問：《楞伽經》（Lankavatara Sutra）說：『佛以心為宗。』既然立一心為宗，為何又說無心是道？ 答：心為宗，是真實心。此心不是有無，無住無依。
【English Translation】 English version: All realms are empty. Question: Where does the world come from and where does it go? Manjushri (文殊菩薩，Bodhisattva of wisdom) answers: 'It comes from where it came from, and returns to where it goes.' That is, it comes from the pure Dharma realm (清凈法界，pure realm of reality) and returns to the pure Dharma realm. Therefore, know that all dharmas (諸法，phenomena) arise from the manifestation of the mind alone. Birth, death, coming, and going are all like the Tathagatagarbha (如來藏，the womb of the Buddha). This is to exhaustively trace the phenomena to reach the root, to see the Dharma and understand the essence. Furthermore, as Vaiduryanirbhasakumara (琉璃光法王子，Prince Vaiduryanirbhasa) said: 'I recall in the past, after countless kalpas (劫，eons) as numerous as the sands of the Ganges River, a Buddha appeared in the world named Anantanadisvara (無量聲，Buddha of Infinite Voice). He revealed to the Bodhisattvas the original enlightenment and wondrous brightness, observing that this world and the bodies of sentient beings are all turned by the power of illusory conditions and wind. At that time, I observed the establishment of the realm, observed the movement of the world, observed the movement and stillness of the body, and observed the movement of thoughts in the mind. All movements are neither dual nor different. At that time, I realized that the nature of these collective movements comes from nowhere and goes nowhere. The inverted sentient beings in the ten directions, as numerous as dust particles, are all equally illusory. Thus, even all sentient beings within a single world of three thousand great thousands are like hundreds of mosquitoes stored in a container, buzzing and making noise, stirring up a frenzy within an inch. Even I, by observing the wind force without reliance, awakened the Bodhi-citta (菩提心，mind of enlightenment) and entered Samadhi (三摩地，meditative absorption), causing the Buddhas of the ten directions to transmit this one wondrous mind. This is the foremost.' Therefore, know that the collective movements are not dual, but solely the illusory wind. The wind relies on numerous conditions and originally has no place to rely on. If one can carefully observe the wind force without reliance and suddenly awaken to the immobility of the mind alone, then the original enlightenment and wondrous brightness will constantly illuminate the Dharma realm. Therefore, it is said that the Buddhas of the ten directions transmit this one wondrous mind. Since the wind force has no reliance, all dharmas have no master. Coming arises from conditions, and going follows illusory emptiness. Only the original enlightened mind has no birth or death. Therefore, the Lotus Sutra (法華經) only speaks of the Ekayana (一乘，one vehicle), revealing it here. The Prajna Sutra (般若經) only speaks of non-duality, entrusting it here. The Nirvana Sutra (涅槃經) speaks of the equality of Buddha-nature, extensively using metaphors here. The Avatamsaka Sutra (華嚴經) speaks of the endlessness of the Dharma realm, manifesting it here. The boundless and wondrous meanings all return to the Zongjing (宗鏡，Mirror of the Zen School). Question: The Lankavatara Sutra (楞伽經) says: 'The Buddha takes the mind as the essence.' Since one mind is established as the essence, why is it also said that no-mind is the Way? Answer: Taking the mind as the essence refers to the true mind. This mind is neither existent nor non-existent, without dwelling or reliance.
。不生不滅。有佛無佛。性相常住。為一切萬物之性。猶如虛空體。非一切。而能現一切。只為眾生不了此常住真心。以真心無性。不覺而起妄識之心。遂遺此真心妙性。逐妄輪迴。於畢竟同中成究竟異。一向執此妄心。能緣塵徇物。背道違真。則是令息其緣慮妄心。若不起妄心。則能順覺。所以云無心是道。亦云冥心合道。又即心無心。常順本覺。未必滅心取證。卻成背道。然雖即心無心。又不可。故起。此妄識心對境而生。無體可得。如海上波。隨風斷續。境界妄風不起。分別。識浪不生。密嚴經云。一切諸世間。譬如熱時焰。以諸不實相。無而妄分別。覺因所覺生。所覺依能覺。離一則無二。譬如光共影。無心亦無境。量及所量事。但依於一心。如是而分別。能知所知法。唯依心妄計。若了所知無。能知則非有。所知無者。則是無境。能知無者。則是無心。妄心幻境既空。一道真心自現。故知但心不起。萬法無生。才有起心。即成住著。如大法炬陀羅尼經云。佛言。一切住即是非住。但是思想移來。次第相續。故有生耳。乃至若正思惟。一切皆是無住住也。故知一切萬法。皆從思生。凡有思惟。皆是邪思惟。若無思惟。即是正思惟。故云若正思惟。一切皆是無住住也。無住住者。乃萬法之根本矣。
問。
【現代漢語翻譯】 現代漢語譯本：不生不滅（既不產生也不消亡）。有佛無佛（無論是否有佛存在於世）。性相常住（本性和現象永恒不變）。是一切萬物的本性。猶如虛空的本體，它不是任何具體的事物，卻能顯現一切事物。只因爲眾生不瞭解這個常住真心（永恒不變的真心），認為真心沒有自性，在不覺悟的情況下產生了虛妄分別之心，於是捨棄了這個真心的妙用，追逐虛妄，在原本相同的本體中產生了究竟的差異。一直執著于這個虛妄的心，攀緣外塵，追逐外物，背離了真道。所以要停止這種攀緣思慮的妄心。如果不生起妄心，就能順應覺悟。所以說『無心是道』，也說『冥心合道』。又說『即心無心』，常常順應本覺（本來的覺悟），不必刻意滅心來求證，否則反而背離了真道。然而雖然說『即心無心』，又不可執著於此。因為這個妄識心是面對外境而產生的，沒有實體可得，就像海上的波浪，隨著風而時斷時續。如果境界的妄風不起，分別的識浪就不會產生。《密嚴經》說：『一切諸世間，譬如熱時焰，以諸不實相，無而妄分別。覺因所覺生，所覺依能覺，離一則無二，譬如光共影。無心亦無境，量及所量事，但依於一心，如是而分別。能知所知法，唯依心妄計。若了所知無，能知則非有。』所知無，就是沒有外境；能知無，就是沒有妄心。妄心和幻境都空了，一道真心自然顯現。所以知道只要心不起念，萬法就不會產生。一旦有了起心動念，就成了執著。如《大法炬陀羅尼經》所說：佛說：『一切住即是非住，但是思想移來，次第相續，故有生耳。乃至若正思惟，一切皆是無住住也。』所以知道一切萬法，都是從思惟產生的。凡是有思惟，都是邪思惟；如果沒有思惟，就是正思惟。所以說『若正思惟，一切皆是無住住也』。無住住，就是萬法的根本。 問。
【English Translation】 English version: Neither arising nor ceasing. Whether there are Buddhas or not (Buddhas appearing in the world or not). The nature and characteristics are eternally abiding. It is the nature of all things. Like the substance of space, it is not everything, yet it can manifest everything. It is only because sentient beings do not understand this constantly abiding true mind (the eternally unchanging true mind), thinking that the true mind has no self-nature, and in unawareness, they give rise to the mind of deluded discrimination. Thus, they abandon the wonderful function of this true mind, chasing after delusion, and in the fundamentally same essence, they create ultimate differences. They constantly cling to this deluded mind, grasping at external dust and pursuing external objects, turning their backs on the true path. Therefore, one must cease this deluded mind of clinging and thinking. If the deluded mind does not arise, one can accord with enlightenment. Therefore, it is said, 'No-mind is the Way,' and also, 'Merging the mind with the Way.' It is also said, 'The mind is no-mind,' constantly according with the original enlightenment (the original awakening), without deliberately trying to extinguish the mind to seek proof, otherwise, one will turn away from the true path. However, although it is said, 'The mind is no-mind,' one should not cling to this. Because this deluded mind of consciousness arises in response to external circumstances, and has no substance to be obtained, like the waves on the sea, appearing and disappearing with the wind. If the deluded wind of circumstances does not arise, the waves of discriminating consciousness will not arise. The Ghanavyuha Sutra says: 'All the worlds are like flames in hot weather, with unreal appearances, falsely discriminated. Awareness arises from what is perceived, and what is perceived relies on awareness. Separated from one, there is no two, like light and shadow. Without mind, there is also no realm; the measured and the measurable depend on one mind. Thus, discriminating, one can know the knowable, but it is only the mind's deluded calculation. If one understands that the knowable is non-existent, then the knower is also non-existent.' The knowable being non-existent means there is no external realm; the knower being non-existent means there is no deluded mind. When the deluded mind and illusory realm are both empty, the one true mind naturally appears. Therefore, know that as long as the mind does not arise, the myriad dharmas will not arise. Once a thought arises, it becomes attachment. As the Maha Torch Dharani Sutra says: The Buddha said, 'All abiding is non-abiding, but thoughts move and continue in sequence, thus there is arising. Even if one thinks correctly, everything is non-abiding abiding.' Therefore, know that all dharmas arise from thought. All thoughts are wrong thoughts; if there is no thought, it is right thought. Therefore, it is said, 'If one thinks correctly, everything is non-abiding abiding.' Non-abiding abiding is the root of all dharmas. Question:
若云心同境空。了不可得者。如今介爾心起。果報非虛。一念善心。遠階佛果。一念惡想。長劫受殃。豈同外色前塵。性是無記。依心假有。體畢竟無。若緣念心。即應是有。
答。此一念心。亦不孤起。依他假有。內外皆空。此一念瞥起覺了能知之心。如阿難妄執在其七處。世尊一一推破。俱無所在。然因依之處。不過此七。世人同執。熏習堅牢。若非大聖子細推尋。情見無由可脫。此七處既破。則一切處皆無。可以即今現知。無勞更執。如首楞嚴經云。佛告阿難。如汝所說。真所愛樂。因。於心目。若不識知心目所在。則不能得降伏塵勞。譬如國王為賊所侵。發兵討除。是兵要當知賊所在。使汝流轉。心目為咎。吾今問汝。唯心與目。今何所在。阿難白佛言。世尊。一切世間十種異生。同將識心居在身內。縱觀如來青蓮華眼。亦在佛面。我今觀此浮根四塵。只在我面。如是識心。實居身內。佛告阿難。汝今現坐如來講堂。觀祇陀林。今何所在。世尊。此大重閣清凈講堂。在給孤園。今祇陀林。實在堂外。阿難。汝今堂中先何所見。世尊。我在堂中先見如來。次觀大眾。如是外望。方矚林園。阿難。汝矚林園。因何有見。世尊。此大講堂。戶牖開豁。故我在堂。得遠瞻見。乃至佛告阿難。如汝所言。身在講堂
【現代漢語翻譯】 現代漢語譯本：如果說心與境都是空性的，了不可得，那麼現在這微小的心念生起，果報卻不是虛假的。一個善念，能使人逐漸達到成佛的境界；一個惡念，會使人在漫長的劫數中遭受苦難。這難道能和外在的色塵一樣，其自性是無記的，依心而假有，本體畢竟是空無嗎？如果緣唸的心是真實存在的，那就應該是實有的。
回答：這一念心，也不是孤立產生的，而是依他而假有，內外皆空。這一念忽然生起的覺了能知之心，就像阿難妄自執著於七處一樣，世尊一一加以破斥，都沒有實在的處所。然而，心所依之處，也不過是這七處。世人共同執著，熏習牢固，如果不是大聖仔細推尋，情見是無法擺脫的。這七處既然被破斥，那麼一切處所都是空無的。可以直接體悟當下現前的知覺，不必再執著于其他。如《首楞嚴經》所說：佛告訴阿難，如你所說，真正的愛樂之因，在於心和眼睛。如果不認識心和眼睛的所在，就不能降伏塵勞。譬如國王被盜賊侵犯，發兵討伐，士兵必須要知道盜賊的所在。使你流轉輪迴的，是心和眼睛的過失。我現在問你，心和眼睛，現在在哪裡？阿難對佛說：世尊，一切世間十種有情眾生，都認為識心住在身內。縱然觀看如來的青蓮花眼，也在佛面上。我現在觀察這浮根四塵，只在我的臉上。這樣看來，識心確實住在身內。佛告訴阿難：你現在坐在如來講堂，觀看祇陀林（Jeta Grove，精舍名），現在在哪裡？世尊，這座高大的清凈講堂，在給孤園（Anathapindika's Park，園林名）中，現在的祇陀林，實在講堂外面。阿難，你現在在講堂中，先看到什麼？世尊，我在講堂中先看到如來，然後看到大眾，這樣向外望去，才看到林園。阿難，你看到林園，是因為什麼而能看見？世尊，這座大講堂，門窗開闊，所以我才在講堂中，能夠遠遠地看見。乃至佛告訴阿難，如你所言，身在講堂之中。
【English Translation】 English version: If it is said that the mind and the environment are both empty and unattainable, then how can it be that when this minute thought arises, the karmic retribution is not false? A single good thought can gradually lead to the attainment of Buddhahood; a single evil thought will cause one to suffer in long kalpas. How can this be the same as external sense objects, whose nature is neutral, provisionally existing based on the mind, and whose substance is ultimately empty? If the mind that contemplates is truly existent, then it should be real.
Answer: This single thought does not arise in isolation either, but is provisionally existent dependent on others, and is empty both internally and externally. This thought, the suddenly arising mind of awareness and knowing, is like Ananda's falsely clinging to the seven locations; the World-Honored One refuted them one by one, and none of them were found to be a real location. However, the place where the mind relies is none other than these seven. People commonly cling to them, and their habitual tendencies are firmly established. If it were not for the Great Sage's careful investigation, these emotional views could not be escaped. Since these seven locations have been refuted, then all locations are empty. One can directly realize the present awareness, without clinging to anything else. As the Shurangama Sutra says: The Buddha told Ananda, 'As you said, the true cause of love and joy lies in the mind and eyes. If you do not recognize where the mind and eyes are, then you cannot subdue the dust and toil. For example, if a king is invaded by thieves, he sends troops to suppress them, and the soldiers must know where the thieves are. What causes you to transmigrate is the fault of the mind and eyes. I now ask you, where are the mind and eyes now?' Ananda said to the Buddha, 'World-Honored One, all sentient beings in the ten realms commonly believe that the knowing mind resides within the body. Even when observing the Tathagata's blue lotus eyes, they are on the Buddha's face. I now observe these floating roots and four elements, which are only on my face. Thus, the knowing mind truly resides within the body.' The Buddha told Ananda, 'You are now sitting in the Tathagata's lecture hall, observing the Jeta Grove (Jeta Grove, name of a monastery), where is it now?' 'World-Honored One, this great and pure lecture hall is in Anathapindika's Park (Anathapindika's Park, name of a garden), and the Jeta Grove is actually outside the hall.' 'Ananda, what did you see first in the hall?' 'World-Honored One, I first saw the Tathagata in the hall, then I saw the assembly, and then I looked out and saw the garden.' 'Ananda, why are you able to see the garden?' 'World-Honored One, the doors and windows of this great lecture hall are open, so I am able to see far away in the hall.' Then the Buddha told Ananda, 'As you said, you are in the lecture hall.'
。戶牖開豁。遠矚林園。亦有眾生在此堂中。不見如來。見堂外者。阿難答言。世尊。在堂不見如來。能見林泉。無有是處。阿難。汝亦如是。汝之心靈。一切明瞭。若汝現前所明瞭心。實在身內。爾時先合了知內身。頗有眾生。先見身中。后觀外物。縱不能見心肝脾胃。爪生髮長。筋轉脈搖。誠合明瞭。如何不知。必不內知。云何知外。是故應知。汝言覺了能知之心。住在身內。無有是處。阿難稽首而白佛言。我聞如來如是法音。悟知我心實居身外。所以者何。譬如燈光然于室中。是燈必能先照室內。從其室門。后及庭際。一切眾生不見身中。獨見身外。亦如燈光。居在室外。不能照室。是義必明。將無所惑。同佛了義。得無妄耶。佛告阿難。是諸比丘。適來從我室羅筏城。循乞摶食。歸祇陀林。我已宿齋。汝觀比丘。一人食時諸人飽不。阿難答言。不也。世尊。何以故。是比丘雖阿羅漢。軀命不同。云何一人能令眾飽。佛告阿難。若汝覺了知見之心。實在身外。身心相外。自不相干。則心所知。身不能覺。覺在身際。心不能知。我今示汝兜羅綿手。汝眼見時。心分別不。阿難答言。如是。世尊。佛告阿難。若相知者。云何在外。是故應知。汝言覺了能知之心。住在身外。無有是處。阿難白佛言。世尊。如佛所言。
不見內故。不居身內。身心相知。不相離故。不在身外。我今思惟。知在一處。佛言。處今何在。阿難言。此了知心。既不知內而能見外。如我思忖。潛伏根里。猶如有人取琉璃碗合其兩眼。雖有物合而不留礙。彼根隨見隨即分別。然我覺了能知之心。不見內者。為在根故。分明矚外無障礙者。潛根內故。佛告阿難。如汝所言。潛根內者。猶如琉璃。彼人當以琉璃籠眼當見山河。見琉璃不。如是。世尊。是人當以琉璃籠眼。實見琉璃。佛告阿難。汝心若同琉璃合者。當見山河。何不見眼。若見眼者。眼即同境。不得成隨。若不能見。云何說言。此了知心。潛在根內。如琉璃合。是故應知。汝言覺了能知之心。潛伏根里。如琉璃合。無有是處。阿難白佛言。世尊。我今又作如是思惟。是眾生身。腑藏在中。竅穴居外。有藏則闇。有竅則明。今我對佛。開眼見明。名為見外。閉眼見闇。名為見內。是義云何。佛告阿難。汝當閉眼見闇之時。此闇境界。為與眼對。為不對眼。若與眼對。闇在眼前。云何成內。若成內者。居暗室中無日月燈。此室闇中皆汝焦腑。若不對者。云何成見。若離外見內對所成。閤眼見闇。名為身中。開眼見明。何不見面。若不見面。內對不成。見面若成。此了知心。及與眼根乃在虛空。何成在內。若
在虛空。自非汝體。即應如來今見汝面。亦是汝身。汝眼已知。身合非覺。必汝執言身眼兩覺。應有二知。即汝一身應成兩佛。是故應知。汝言見闇。名見內者。無有是處。阿難言。我常聞佛開示四眾。由心生故種種法生。由法生故種種心生。我今思惟。即思惟體。實我心性。隨所合處。心則隨有。亦非內外中間三處。佛告阿難。汝今說言。由法生故種種法生。隨所合處心隨有者。是心無體。則無所合。若無有體而能合者。則十九界因七塵合。是義不然。若有體者。如汝以手自挃其體。汝所知心。為復內出。為從外入。若復內出。還見身中。若從外來。先合見面。阿難言。見是其眼。心知非眼。為見非義。佛言。若眼能見。汝在室中門能見不。則諸已死尚有眼存。應皆見物。若見物者。云何名死。阿難。又汝覺了能知之心。若必有體。為復一體。為有多體。今在汝身。為復遍體。為不遍體。若一體者。則汝以手挃一支時。四支應覺。若咸覺者。挃應無在。若挃有所。則汝一體自不能成。若多體者。則成多人。何體為汝。若遍體者。同前所挃。若不遍者。當汝觸頭。亦觸其足。頭有所覺。足應無知。今汝不然。是故應知。隨所合處。心則隨有。無有是處。阿難白佛言。世尊。我亦聞佛。與文殊等諸法王子。談實相時。世
【現代漢語翻譯】 現代漢語譯本 在虛空中。如果不是你的身體，那麼如來現在看見你的面容，也就是你的身體。你的眼睛已經知曉，身體結合卻並非覺知。如果一定要說身體和眼睛都有覺知，那就應該有兩個知覺，那麼你一個人就應該成為兩尊佛。所以應該知道，你說看見黑暗，名為看見內在的東西，是沒有這樣的道理的。阿難（Ananda，佛陀的十大弟子之一）說：『我常常聽佛開示四眾（比丘、比丘尼、優婆塞、優婆夷），由於心生起，所以種種法生起；由於法生起，所以種種心生起。我現在思惟，這個思惟的本體，就是我的心性。隨著與什麼結合，心就隨著產生，也不是在內外中間這三個地方。』 佛告訴阿難：『你現在說，由於法生起，所以種種心生起；隨著與什麼結合，心就隨著產生。如果心沒有自體，那就無從結合。如果沒有自體卻能結合，那麼十九界（六根、六塵、六識加上意根）就是由七塵（地、水、火、風、空、見、識）結合而成，這個道理是不對的。如果有自體，就像你用手觸控自己的身體，你所知的心，是從內而出，還是從外而入？如果從內而出，應該能看見身體內部；如果從外而來，應該先和麵容結合。』 阿難說：『看見是眼睛的功能，心知覺不是眼睛的功能，所以看見和知覺不是一個意思。』佛說：『如果眼睛能看見，你在房間里，門也能看見嗎？那麼那些已經死去的人，還留有眼睛，應該都能看見東西。如果能看見東西，怎麼能說是死了呢？』 阿難，還有你覺了能知的心，如果一定有自體，是一體的，還是多體的？現在在你身上，是遍佈全身，還是不遍佈全身？如果是一體的，那麼你用手觸控一支肢體的時候，四肢都應該有感覺。如果都有感覺，觸控就沒有特定之處。如果觸控有特定之處，那麼你的一體就不能成立。如果是多體的，那就成了多個人，哪個才是你？如果是遍佈全身的，就和前面觸控的情況一樣。如果不遍佈全身，當你觸控頭部的時候，也觸控到腳部，頭部有所感覺，腳部應該沒有知覺。現在你不是這樣，所以應該知道，隨著與什麼結合，心就隨著產生，是沒有這樣的道理的。』 阿難對佛說：『世尊，我也聽佛與文殊（Manjusri，智慧第一的菩薩）等諸法王子談論實相（tathata，諸法的真實相狀）的時候，世
【English Translation】 English version In the emptiness. If it is not your body, then the Tathagata (如來, 'Thus Come One', an epithet of the Buddha) now seeing your face is also your body. Your eyes have already known, but the body's union is not awareness. If you insist that both body and eyes have awareness, then there should be two awarenesses, and you alone should become two Buddhas. Therefore, you should know that your saying 'seeing darkness' is called 'seeing the inner' is not reasonable. Ananda (阿難, one of the ten principal disciples of the Buddha) said, 'I often hear the Buddha explain to the four assemblies (比丘, Bhikshus (monks); 比丘尼, Bhikshunis (nuns); 優婆塞, Upasakas (male lay devotees); 優婆夷, Upasikas (female lay devotees)) that because the mind arises, all kinds of dharmas (法, phenomena, teachings) arise; because dharmas arise, all kinds of minds arise. Now I contemplate, and the essence of this contemplation is my mind-nature. Wherever it combines, the mind arises accordingly, and it is not in the three places of inside, outside, or middle.' The Buddha told Ananda, 'You now say that because dharmas arise, all kinds of minds arise; wherever it combines, the mind arises accordingly. If the mind has no substance, then there is nothing to combine with. If it has no substance but can combine, then the nineteen realms (六根, six sense organs; 六塵, six sense objects; 六識, six consciousnesses; and 意根, the mind-organ) would be formed by the combination of the seven elements (七塵, earth, water, fire, wind, space, seeing, and consciousness), which is not correct. If it has substance, like when you touch your own body with your hand, does the mind you know come from within or enter from without? If it comes from within, it should see the inside of the body; if it comes from without, it should first combine with the face.' Ananda said, 'Seeing is the function of the eyes, and the mind's knowing is not the function of the eyes, so seeing and knowing are not the same thing.' The Buddha said, 'If the eyes can see, can the door see when you are in the room? Then those who have already died still have eyes, and they should all be able to see things. If they can see things, how can they be said to be dead?' Ananda, also, the mind that you are aware of and can know, if it necessarily has a substance, is it one substance or many substances? Now, in your body, does it pervade the whole body or not? If it is one substance, then when you touch one limb with your hand, all four limbs should feel it. If all feel it, then the touch has no specific location. If the touch has a specific location, then your one substance cannot be established. If it is many substances, then it becomes many people; which one is you? If it pervades the whole body, it is the same as the previous touching situation. If it does not pervade, when you touch your head, you also touch your feet; the head has sensation, but the feet should have no awareness. Now you are not like this, so you should know that the saying 'wherever it combines, the mind arises accordingly' is not reasonable.' Ananda said to the Buddha, 'World Honored One (世尊, a title for the Buddha), I have also heard the Buddha, along with Manjusri (文殊, the Bodhisattva of Wisdom) and other Dharma Princes (諸法王子, advanced Bodhisattvas), discuss the true nature (tathata, 諸法的真實相狀) of reality, when the
尊。亦言。心不在內。亦不在外。如我思惟。內無所見。外不相知。內無知故。在內不成。身心相知。在外非義。今相知故。復內無見。當在中間。佛言。汝言中間。中必不迷。非無所在。今汝推中。中何為在。為覆在處。為當在身。若在身者。在邊非中。在中同內。若在處者。為有所表。為無所表。無表同無。表則無定。何以故。如人以表表為中時。東看則西。南觀成北。表體既混。心應雜亂。阿難言。我所說中。非此二種。如世尊言。眼色為緣。生於眼識。眼有分別。色塵無知。識生其中。則為心在。佛言。汝心若在根塵之中。此之心體。為復兼二。為不兼二。若兼二者。物體雜亂。物非體知。成敵兩立。云何為中。兼二不成。非知不知。即無體性。中何為相。是故應知當在中間。無有是處。阿難白佛言。世尊。我昔見佛。與大目連。須菩提。富樓那。舍利弗。四大弟子。共轉法輪。常言覺知分別心性。既不在內。亦不在外。不在中間。俱無所在。一切無著。名之為心。則我無著。名為心不。佛告阿難。汝言覺知分別心性。俱無在者。世間虛空水陸飛行。諸所物像。名為一切。汝不著者。為在為無。無則同於龜毛兔角。云何不著。有不著者。不可名無。無相則無。非無則相。相有則在。云何無著。是故應知。一切
【現代漢語翻譯】 現代漢語譯本： 阿難說：『世尊，也說心不在內，也不在外。如我思惟，向內觀察沒有看見什麼，向外觀察也不能互相知曉。因為向內沒有知覺的緣故，心在內不能成立；身和心互相知曉，說在外也不合道理。現在互相知曉的緣故，又向內沒有看見什麼，那麼心應當在中間。』 佛說：『你說在中間，這個『中』必定不是迷惑的，也不是沒有所在之處。現在你推求這個『中』，這個『中』在哪裡呢？是在處所，還是在身體？如果在身體，那麼在身體的邊上就不是中，在身體的中間就和在內沒有區別。如果在處所，那麼這個處所是有所表示，還是沒有什麼表示？沒有什麼表示就和沒有一樣，有所表示就沒有定準。為什麼這樣說呢？比如人們用標桿來表示中間的時候，從東邊看就在西邊，從南邊看就在北邊，標桿的本體既然混淆不清，心也應該雜亂無章。』 阿難說：『我所說的中間，不是這兩種情況。如世尊所說，眼和色塵為緣，產生眼識，眼有分別，色塵沒有知覺，識在眼和色塵的中間產生，這就是心所在的地方。』 佛說：『你的心如果在根和塵的中間，這個心的本體，是兼具根和塵二者，還是不兼具二者？如果兼具二者，物體就雜亂不清，物體不是能知覺的本體，成為互相敵對的兩方，怎麼能說是『中』呢？兼具二者不能成立，不是知覺也不是無知覺，就沒有本體自性，『中』又是什麼樣的相狀呢？所以應當知道，說心在中間，是沒有道理的。』 阿難對佛說：『世尊，我過去看見佛和摩訶目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱），須菩提（Subhūti，佛陀十大弟子之一，以解空第一著稱），富樓那（Pūrṇa，佛陀十大弟子之一，以說法第一著稱），舍利弗（Śāriputra，佛陀十大弟子之一，以智慧第一著稱）這四大弟子，共同轉法輪，常常說覺知分別的心性，既不在內，也不在外，也不在中間，完全沒有所在之處，一切都不執著，名為心。那麼我（如果）沒有執著，就名為心嗎？』 佛告訴阿難：『你說覺知分別的心性，完全沒有所在之處，世間的虛空、水陸、飛行，各種物體形象，名為一切。你不執著這些，是在還是不在？如果不在，就和烏龜的毛、兔子的角一樣（不存在），怎麼能說不執著呢？有不執著的（狀態），就不能說沒有。沒有相狀就是沒有，不是沒有就是有相狀。有相狀就是在，怎麼能說沒有執著呢？所以應當知道，一切（萬法）。』
【English Translation】 English version: Ānanda said: 'Bhagavan, it is also said that the mind is neither within nor without. As I contemplate, I see nothing within, and I cannot know each other without. Because there is no perception within, the mind cannot be established within; body and mind know each other, and it is not reasonable to say that it is without. Now that we know each other, and again there is nothing seen within, then the mind should be in the middle.' The Buddha said: 'You say in the middle, this 'middle' must not be confused, nor is there no place. Now you seek this 'middle', where is this 'middle'? Is it in a place, or in the body? If it is in the body, then on the side of the body it is not the middle, and in the middle of the body it is no different from being inside. If it is in a place, then does this place have something to indicate, or does it not have anything to indicate? If there is nothing to indicate, it is the same as nothing, and if there is something to indicate, there is no fixed standard. Why do you say that? For example, when people use a marker to indicate the middle, looking from the east is the west, and looking from the south is the north. Since the body of the marker is mixed and unclear, the mind should also be chaotic.' Ānanda said: 'The middle I am talking about is not these two situations. As the Bhagavan said, the eye and the form are the cause, and the eye consciousness arises. The eye has discrimination, and the form has no perception. Consciousness arises in the middle of the eye and the form, and this is where the mind is.' The Buddha said: 'If your mind is in the middle of the root and the dust, does this body of mind combine the two, or does it not combine the two? If it combines the two, the objects will be chaotic and unclear, and the object is not the body that can perceive, and it becomes two opposing sides, how can it be said to be 'middle'? Combining the two cannot be established, neither perception nor non-perception, there is no self-nature, what is the appearance of 'middle'? Therefore, it should be known that it is unreasonable to say that the mind is in the middle.' Ānanda said to the Buddha: 'Bhagavan, in the past I saw the Buddha and Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers), Subhūti (one of the Buddha's ten great disciples, known as the first in understanding emptiness), Pūrṇa (one of the Buddha's ten great disciples, known as the first in speaking the Dharma), Śāriputra (one of the Buddha's ten great disciples, known as the first in wisdom), these four great disciples, jointly turning the Dharma wheel, often said that the nature of the mind that is aware and discriminates is neither within, nor without, nor in the middle, completely without a place, and not attached to anything, is called the mind. Then if I am not attached, is it called the mind?' The Buddha told Ānanda: 'You say that the nature of the mind that is aware and discriminates is completely without a place, the emptiness, water, land, flying, and various objects and images in the world are called everything. Are you not attached to these, is it there or not there? If it is not there, it is the same as the hair of a tortoise and the horns of a rabbit (non-existent), how can you say that you are not attached? There is a state of non-attachment, so you cannot say that there is nothing. If there is no appearance, there is nothing, and if it is not nothing, there is an appearance. If there is an appearance, it is there, how can you say that there is no attachment? Therefore, it should be known that everything (all dharmas).'"
無著。名覺知心。無有是處。如上所推。即今生滅身中。妄心無寄。現量所知。分明無惑。可謂頓悟真心。直了無生矣。
宗鏡錄卷第八十三
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第八十四
慧日永明寺主智覺禪師延壽集
夫妄心虛假。諸聖同推。此執堅牢。故須具引。又約經論。有三種假。一因成假。因前境對。方乃生心。二相續假。初心因境。後起分別。唸唸相續。乃至成事。三相待假。如待虛空無生。說心有生。又計于有心待于無心。如短待長。似近待遠。此三非實。故稱為假。所以異相互無。如中觀論偈云。異中無異相。不異中亦無。無有異相故。則無彼此異。如長與短異。長中無短相。長無可對故。無有長。短中無長相。短無可對。故無有短。長中無長相。短無可對。故無有短。短中無短相。長無可對。故無有長。既無長短。孰言異耶。又百論云。若實有長相。若長中有。若短中有。若共中有。是皆不可得。何以故。長中無長相。以因他故。因短為長故。短中亦無長相。性相違故。若短中有長。不名為短。共中亦無長。二俱過故。長相既無。短相亦爾。若無長短。云何相待。故遮異言不異。非謂有無異。此
【現代漢語翻譯】 現代漢語譯本 無著（Asanga）。如果說覺知心是真實存在的，那是沒有道理的。就像上面所推論的，現在這個生滅變化的身軀中，虛妄的心沒有寄託之處。當下所知的一切，清清楚楚，沒有疑惑，這就可以說是頓悟了真心，直接明白了無生之理。
《宗鏡錄》卷第八十三
戊申年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第八十四
慧日永明寺住持智覺禪師延壽 輯
虛妄的心是虛假的，這是諸位聖人共同的認識。因為人們對此執著非常牢固，所以需要詳細地加以說明。再根據經論，有三種虛假：第一種是因成假，因為有外境的對立，才產生心。第二種是相續假，最初的心因為外境而生，之後產生分別，唸唸相續，乃至形成事物。第三種是相待假，比如依靠虛空無生，來說心有生；又計較於有心，等待于無心，就像短依靠長，近依靠遠。這三種都不是真實的，所以稱為虛假。因此，不同的事物相互之間並不存在。就像《中觀論》的偈頌所說：『在不同的事物中沒有不同的相狀，在不不同的事物中也沒有。因為沒有不同的相狀，所以沒有彼此的差異。』就像長和短不同，長的事物中沒有短的相狀，因為長沒有可以對比的東西，所以沒有長。短的事物中沒有長的相狀，因為短沒有可以對比的東西，所以沒有短。長的事物中沒有長的相狀，短沒有可以對比的東西，所以沒有短。短的事物中沒有短的相狀，長沒有可以對比的東西，所以沒有長。既然沒有長短，誰來說不同呢？』又《百論》說：『如果真實存在長的相狀，無論在長的事物中，還是在短的事物中，還是在共同的事物中，都是不可能得到的。為什麼呢？因為長的事物中沒有長的相狀，因為它依賴於其他事物，因為依賴於短才成為長。短的事物中也沒有長的相狀，因為它們的性質相反。如果在短的事物中有長，就不能稱為短。在共同的事物中也沒有長，因為兩者都過分了。』既然長的相狀不存在，短的相狀也是如此。如果沒有長短，又怎麼能相互依賴呢？所以遮止『不同』的說法，並不是說有無不同。此
【English Translation】 English version Asanga. To claim that the perceiving mind (覺知心) is real is unreasonable. As reasoned above, in this body of arising and ceasing, the deluded mind has nowhere to dwell. What is known directly is clear and without doubt. This can be called a sudden enlightenment of the true mind, a direct understanding of no-birth (無生).
Zong Jing Lu (宗鏡錄) Volume 83
Engraved in the year Wushen (戊申) by the Grand Repository Supervision Department Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu (宗鏡錄)
Zong Jing Lu (宗鏡錄) Volume 84
Compiled by Chan Master Zhijue Yanshou (智覺禪師延壽), Abbot of Hui Ri Yong Ming Temple (慧日永明寺)
The deluded mind is false, as all sages agree. Because attachment to it is firm, it must be explained in detail. Furthermore, according to the sutras and treatises, there are three kinds of falsity: first, 'cause-created falsity' (因成假), because the mind arises only in response to external objects. Second, 'continuous falsity' (相續假), the initial mind arises due to external objects, and then gives rise to discriminations, continuing from moment to moment, until things are formed. Third, 'relative falsity' (相待假), for example, relying on the non-arising of emptiness (虛空無生) to say that the mind has arising; also, clinging to the existence of mind while waiting for the non-existence of mind, like short depending on long, near depending on far. These three are not real, so they are called false. Therefore, different things do not exist in each other. As the verse in the Madhyamaka-karika (中觀論) says: 'In different things, there is no different appearance; in non-different things, there is also none. Because there is no different appearance, there is no difference between this and that.' Like long and short being different, in the long thing there is no short appearance, because long has nothing to compare with, so there is no long. In the short thing there is no long appearance, because short has nothing to compare with, so there is no short. In the long thing there is no long appearance, short has nothing to compare with, so there is no short. In the short thing there is no short appearance, long has nothing to compare with, so there is no long. Since there is no long or short, who speaks of difference?' Furthermore, the Bai Lun (百論) says: 'If there truly exists a long appearance, whether in the long thing, or in the short thing, or in the common thing, it is impossible to obtain. Why? Because in the long thing there is no long appearance, because it depends on other things, because it depends on short to become long. In the short thing there is also no long appearance, because their natures are contrary. If there is long in the short thing, it cannot be called short. In the common thing there is also no long, because both are excessive.' Since the long appearance does not exist, the short appearance is also the same. If there is no long or short, how can they depend on each other? Therefore, the statement of 'not different' is negated, not meaning that there is difference between existence and non-existence. This
雙絕以契性。若約雙顯者。謂上但顯實。則唯性而非異。今性相皆具。故云雙顯。謂由體一故非異。相。差別。故非不異。此舉雙是以顯雙非。斯乃非一非異。而一而異。遮照無礙。性相融通。長短既然。萬法皆爾。若以初心破此三假。一念無生。得入空觀。夫空觀者。乃一切觀之根本。從此次入假觀。因不得假而入空。復不得空而入假。以非空非假。后入中觀。乃至絕觀。所以止觀廣破。四句檢而不得。橫豎推而無生。性相俱空。名字亦寂。若一念心起即具三假。當觀此一念心。若心自生者。前念為根。后念為識。為從根生心。為從識生心。若根能生識。根為有識故生識。根為無識故生識。根若有識。根識則並。又無能生所生。根。若無識而能生識。諸無識物。不能生識。根既無識。何能生識。根雖無識而有識性。故能生識者。此之識性。是有是無。有已是識。並在于根。何謂為性。根無識性。不能生識。又識性與識。為一為異。若一性即是識。無能無所。若異。還是他生。非心自生。若言心不自生。塵來發心故有心生。引經云。有緣思生。無緣思不生。若爾。塵在意外來發內識。則心由他生。今推此塵。為是心故生心。為非心故生心。塵若是心。則不名塵。亦非意外。則同自生。又二心並。則無能所。塵若非心。
【現代漢語翻譯】 現代漢語譯本 以『雙絕』來契合真如自性。如果從『雙顯』的角度來說，就是指前面只是顯現了實性（本體），那就只有自性而沒有差別相。現在自性與差別相都具備，所以說是『雙顯』。這是說，由於本體是唯一的，所以不是差別相；差別相是千差萬別的，所以不是沒有差別相。這裡所說的『雙』，是爲了顯示『雙非』，也就是非一非異，而又一而異，遮蔽與照見都沒有障礙，自性與差別相融會貫通，長與短既然如此，萬法都是這樣。如果以初學者的心來破除這三種虛假，在一念之間達到無生，就能進入空觀。所謂的空觀，是一切觀行的根本。從這裡再進入假觀，因為不能執著于假而進入空，又因為不能執著于空而進入假，以非空非假，最後進入中觀，乃至達到絕觀的境界。所以止觀廣泛地破除各種執著，用四句來檢驗而不可得，橫向縱向地推究而無生，自性與差別相都空寂，名字也寂滅。 如果一念心生起，就具備了三種虛假。應當觀察這一念心，如果是心自己生起的，那麼前念是根，后念是識。是從根生心，還是從識生心？如果根能生識，那麼根是有識而生識，還是無識而生識？如果根是有識的，那麼根與識就並存，又沒有能生與所生。如果根是無識的，卻能生識，那麼所有無識之物，都不能生識。根既然無識，怎麼能生識？如果說根雖然無識，但有識性，所以能生識，那麼這個識性，是有還是無？如果有，就已經成了識，並存在根中，那還叫什麼『性』？如果根沒有識性，就不能生識。又，識性與識，是一還是異？如果是一，那麼性就是識，沒有能與所。如果是異，還是他生，不是心自己生起的。如果說心不是自己生起的，是塵埃來引發心，所以有心生起，引用經文說：『有緣則思生，無緣則思不生。』如果是這樣，塵埃在外面來引發內在的識，那麼心是由他生起的。現在推究這個塵埃，是心而生心，還是非心而生心？塵埃如果是心，就不叫塵埃，也不是在外面，那就等同於自生。又是兩個心並存，就沒有能與所。塵埃如果不是心，
【English Translation】 English version Achieving accordance with the inherent nature through 'dual negation'. If considering 'dual manifestation', it means that previously only the true nature (essence) was revealed, thus only the inherent nature exists without differentiation. Now, both inherent nature and differentiation are present, hence 'dual manifestation'. This implies that because the essence is singular, it is not differentiation; differentiation is manifold, thus it is not without differentiation. The 'dual' here is to reveal 'dual negation', which is neither one nor different, yet both one and different. Obscuration and illumination are unobstructed, inherent nature and differentiation are interconnected. As with long and short, so it is with all dharmas. If one uses the mind of a beginner to break through these three falsities, achieving non-origination in a single thought, one can enter the contemplation of emptiness (Śūnyatā-darśana). The contemplation of emptiness is the foundation of all contemplations. From here, one enters the contemplation of provisional existence (Prajñāpāramitā), because one cannot cling to the provisional and enters emptiness, and again because one cannot cling to emptiness and enters the provisional. With neither emptiness nor provisional existence, one finally enters the contemplation of the middle way (Madhyamaka), and even reaches the state of cessation of contemplation. Therefore, Śamatha-Vipassanā (止觀) extensively breaks through various attachments, examining with the four propositions (四句) and finding nothing obtainable, investigating horizontally and vertically and finding no origination. Both inherent nature and differentiation are empty and still, and even names are silent. If a single thought arises, it possesses the three falsities. One should contemplate this single thought. If the mind arises by itself, then the previous thought is the root (根, mūla), and the subsequent thought is the consciousness (識, vijñāna). Does the mind arise from the root, or from the consciousness? If the root can produce consciousness, then does the root produce consciousness with consciousness, or without consciousness? If the root has consciousness, then the root and consciousness coexist, and there is no producer and produced. If the root is without consciousness, yet can produce consciousness, then all things without consciousness cannot produce consciousness. Since the root is without consciousness, how can it produce consciousness? If it is said that although the root is without consciousness, it has the nature of consciousness (識性, vijñāna-svabhāva), therefore it can produce consciousness, then is this nature of consciousness existent or non-existent? If existent, it is already consciousness, coexisting in the root, so what is called 'nature'? If the root has no nature of consciousness, it cannot produce consciousness. Furthermore, are the nature of consciousness and consciousness the same or different? If the same, then nature is consciousness, without producer and produced. If different, it is still produced by another, not produced by the mind itself. If it is said that the mind is not produced by itself, but dust (塵, rajas) comes to trigger the mind, therefore the mind arises, quoting the scripture: 'Thoughts arise with conditions, and do not arise without conditions.' If this is the case, dust comes from outside to trigger the inner consciousness, then the mind is produced by another. Now, investigating this dust, is it mind producing mind, or non-mind producing mind? If the dust is mind, it is not called dust, nor is it outside, then it is equivalent to self-production. Also, two minds coexist, and there is no producer and produced. If the dust is not mind,
那能生心。如前破。若塵中有生性。是故生心。此性為有為無。性若是有。性與塵並。亦無。能所。若無。無不能生。若根塵合故有心生者。根塵各各有心故合生心。各各無心故合生。心若各各有。有合則兩心生。墮在他性中。若各各無。合時亦無。又根塵各有心性。合則心生者。當檢此性。為有為無。如前破。若根塵各離而有心者。此是無因緣生。為有此離。為無此離。若有此離。還從緣生。何謂為離。若無此離。無何能生。若言此離有生性。為有為無。若性是有。還從緣生。不名為離。若性是無。無何能生。如是四句推求知心畢竟不生。是名從假入空觀。若不悟者。轉入相續假破之。何以故。雖因成假。四破不得心生。今現見心。唸唸生滅。相續不斷。何謂不生。此之念念。為目前念滅后念生。為前念不滅后念生。為前念亦滅亦不滅后念生。為前念非滅非不滅后念生。若前念不滅后念生。此則念自生念。兩生相併。亦無能所。若前念有生性生於后念。此性為有為無。有則非性。無則不生。如前破。若前念滅后念生者。前不滅生。名為自性。今由滅生。不滅。望滅豈非他性。他性滅中。有生故生。無生故生。有生是生。生滅相違。乃至生生何謂滅生。若滅無生。無何能生。若滅有生性性。破如前。若前念亦滅亦不滅
后念生者。若滅已屬滅。若不滅已屬不滅。若不滅合滅能生。即是共生。共自相違。相違何能生。又若各有生。即有二過。各各無生。合亦不生。若滅不滅中有生性者。為有為無。若性定有。何謂滅不滅。若性定無。亦何為謂滅不滅。此不免斷常之失。還墮共過。若前念非滅非不滅而後念生者。為有此非滅非不滅。為無此非滅非不滅。若有。則非無因。若無。無因不能生。若無因有生性。此性即因。何謂無因。若無。無不能生。如是四句推相續假求心不得。無四實性。但有心名字。是字不住內外兩中間。不常自有。相續無性。即世諦破性。名為性空。相續無名。即真諦破假。名為相空。性相俱空。乃至作十八空。若不得入者。猶計有心待于無心。相待惑起。此與上異。因成假。取根塵兩法和合為因。相續假。豎取意根前後為相續。豎望生滅。此是別滅。別滅則狹。今相待假待于通滅。此義則寬。通滅者。如三無為。不併是滅。而得是無生。待虛空無生而說心生。即是相待假。今檢此心。為待無生心生。為待有心生。為待亦生亦無生而心生。為待非生非無生而心生。若待無生而生心者。有此無生。無此無生。若有生可待。還是待有。何謂待無。有有相待。即是自生。若無此無生。無何所待。若只待此無無而生心者。一切
【現代漢語翻譯】 現代漢語譯本： 對於后唸的生起，如果前念已經滅盡，那麼它就屬於滅的狀態；如果前念沒有滅盡，那麼它就屬於不滅的狀態。如果前念是不滅和滅的結合，並且能夠產生后念，那就是共同生起。共同生起與自身相互矛盾，相互矛盾又怎麼能產生后念呢？而且，如果前念各自能夠生起后念，就會產生兩種過失。如果前念各自都不能生起后念，那麼它們合在一起也不能生起后念。如果滅與不滅之中存在生起的自性，那麼這個自性是存在還是不存在呢？如果這個自性是確定的存在，那又何必說是滅與不滅呢？如果這個自性是確定的不存在，那又何必說是滅與不滅呢？這樣就無法避免斷滅和常有的過失，還是會陷入共同生起的錯誤。 如果前念既不是滅也不是不滅，而後念生起，那麼存在這種非滅非不滅的狀態嗎？還是不存在這種非滅非不滅的狀態呢？如果存在，那麼后唸的生起就不是沒有原因的；如果不存在，沒有原因就不能生起。如果沒有任何原因卻有生起的自性，那麼這個自性就是原因，又怎麼能說是沒有原因呢？如果不存在任何原因，那麼不存在的事物就不能生起。像這樣用四句來推究相續的假象，都無法找到真實的心，沒有四種真實的自性，只有心的名字。這個名字不住在內外兩端和中間，不是常有的，相續也沒有自性，這就是世俗諦中破除自性，稱為性空（shunyata，空性）。相續沒有名字，這就是真諦中破除假象，稱為相空（shunyata，空性）。自性和現象都空，乃至可以作十八空（astadasa-shunyata，十八空）。如果不能理解這一點，仍然認為有心需要依賴於無心，相互依賴，迷惑就會產生。這與前面所說的不同，因為成假依賴於根塵（indriya and visaya，感官和對像）兩種法的和合作為因，相續假依賴於豎向取意根（manas-indriya，意根）的前後作為相續，豎向觀察生滅，這是別滅，別滅就顯得狹隘。現在相待假依賴於通滅，這個意義就寬廣了。通滅，比如三無為（trayo asamskrtah，三種無為法），不全是滅，而是無生，依賴於虛空無生而說心生，這就是相待假。現在檢查這個心，是依賴於無生而生心，還是依賴於有心而生心，還是依賴於亦生亦無生而生心，還是依賴於非生非無生而生心？如果依賴於無生而生心，那麼存在這個無生嗎？還是不存在這個無生？如果存在生可以依賴，那還是依賴於有，又怎麼能說是依賴於無呢？有和有相互依賴，那就是自生。如果沒有這個無生，又依賴於什麼呢？如果只是依賴於這個無無而生心，那麼一切...
【English Translation】 English version: Regarding the arising of the subsequent thought, if the preceding thought has already ceased, then it belongs to the state of cessation; if the preceding thought has not ceased, then it belongs to the state of non-cessation. If the preceding thought is a combination of non-cessation and cessation, and is able to produce the subsequent thought, then that is co-arising. Co-arising contradicts itself, and how can contradiction produce the subsequent thought? Moreover, if each preceding thought is able to produce the subsequent thought individually, then two faults arise. If each preceding thought is unable to produce the subsequent thought individually, then they cannot produce the subsequent thought even when combined. If there exists a nature of arising within cessation and non-cessation, then does this nature exist or not? If this nature is definitively existent, then why speak of cessation and non-cessation? If this nature is definitively non-existent, then why speak of cessation and non-cessation? This cannot avoid the faults of annihilationism and eternalism, and still falls into the error of co-arising. If the preceding thought is neither cessation nor non-cessation, and the subsequent thought arises, then does this state of neither cessation nor non-cessation exist? Or does this state of neither cessation nor non-cessation not exist? If it exists, then the arising of the subsequent thought is not without a cause; if it does not exist, then without a cause, it cannot arise. If there is a nature of arising without any cause, then this nature is the cause, so how can it be said to be without a cause? If no cause exists, then a non-existent thing cannot arise. In this way, by using the four statements to investigate the illusion of continuity, one cannot find a real mind, there are no four real natures, only the name of the mind exists. This name does not abide in the internal, external, or middle, it is not eternally self-existent, and continuity has no nature. This is the refutation of nature in conventional truth, called shunyata (shunyata, emptiness). Continuity has no name, this is the refutation of illusion in ultimate truth, called shunyata (shunyata, emptiness). Both nature and phenomena are empty, and one can even contemplate the eighteen emptinesses (astadasa-shunyata, eighteen emptinesses). If one cannot understand this, and still believes that the mind needs to rely on non-mind, then mutual dependence arises, and confusion arises. This is different from what was said earlier, because the illusion of formation relies on the combination of the two dharmas of the senses and objects (indriya and visaya, senses and objects) as the cause, and the illusion of continuity relies on vertically taking the preceding and subsequent of the mind-sense (manas-indriya, mind-sense) as continuity, vertically observing arising and ceasing, this is separate cessation, and separate cessation is narrow. Now, the illusion of mutual dependence relies on universal cessation, and this meaning is broad. Universal cessation, such as the three unconditioned dharmas (trayo asamskrtah, three unconditioned dharmas), are not all cessation, but are non-arising, relying on the non-arising of space to say that the mind arises, this is the illusion of mutual dependence. Now, examine this mind, does the mind arise relying on non-arising, or does the mind arise relying on existence, or does the mind arise relying on both arising and non-arising, or does the mind arise relying on neither arising nor non-arising? If the mind arises relying on non-arising, then does this non-arising exist? Or does this non-arising not exist? If there exists arising to rely on, then it is still relying on existence, so how can it be said to be relying on non-existence? Existence and existence rely on each other, then that is self-arising. If this non-arising does not exist, then what does it rely on? If it only relies on this non-non-existence for the mind to arise, then everything...
無無亦應生心。無望于有。無即是他生。又無生雖無。而有生性。待此性故而知有心。此性為已生。為未生。若已生。生即是于生。何謂為性。性若未生。未生何能生。若待生而心生者。生還待生。長應待長。既無此義。何待心生。若待生無生故有心生。如待短得有于長。此墮二過。各有。則二生並。各無。生全不可得。如前破。若待非生非無生而有心生者。論云。從因緣生尚不可得。何況無因緣。又此無因。為有為無。若有還是待有。若無還是待無。何謂無因。若言有性。性為有為無。性若是有。為生非生。若生已是生。何謂為性。若無生云何能生。如是四句推相待假求心不得。不起性實。但有名字。名字之生。生則無生。複次性相中求陰入界不可得。即是法空。性相求人我知見不可得。名眾生空。乃至十八空等。輔行記釋。因成假。初破自生中雲。前念為根。后念為識者。根無別體。還指無間滅意為體。根名能生。由前意滅。生后意識。故俱舍論云。由即六識身無間滅為意。身者。體也。無間滅時。為意根體。爾時五識。亦依無間滅意以為親緣。用五色根以為疏緣。而生五識。五識無間。分別生時。即名意識。今此文意。不是五識。是第六識。緣于。有見以為法塵。即名為識。即以此識對根研責。故云根為有識故
【現代漢語翻譯】 現代漢語譯本 『無無』也應該生起心念。不要期望于『有』，因為『無』即是其他事物的生起。而且，即使是『無生』，也並非完全沒有，而是具有『生性』。正因為有這種『生性』，才能知道有心念的存在。那麼，這種『生性』是已經生起，還是尚未生起呢？如果已經生起，那麼『生』就已經存在於『生』之中，又何謂『性』呢？如果『性』尚未生起，尚未生起的東西又如何能夠產生事物呢？如果說心念的生起是依賴於『生』，那麼『生』還要依賴於『生』，『長』還要依賴於『長』，既然沒有這樣的道理，又何必依賴於『生』而生起心念呢？如果說心念的生起是依賴於『生』的『無生』，就像依賴於『短』才能得到『長』一樣，這就會陷入兩種過失。如果『生』和『無生』各自存在，那麼『二生』就會同時存在；如果『生』和『無生』都不存在，那麼『生』就完全無法得到，就像前面所破斥的那樣。如果說心念的生起是依賴於『非生非無生』，那麼《論》中說，從因緣而生尚且不可得，更何況是無因緣呢？而且，這種『無因』是有還是無呢？如果有，還是依賴於『有』；如果無，還是依賴於『無』。又何謂『無因』呢？如果說有『性』，那麼『性』是有還是無呢？如果『性』是有，是『生』還是『非生』呢？如果是『生』，就已經存在於『生』之中，又何謂『性』呢？如果是『無生』，又如何能夠產生事物呢？像這樣用四句來推求相待假求心念，是無法得到的，因為沒有真實的自性，只有名字而已。名字的生起，實際上是無生。再次，在『性相』中尋求『陰』(skandha, 五蘊), 『入』(ayatana, 十二處), 『界』(dhatu, 十八界)是不可得的，這就是『法空』。在『性相』中尋求人我知見是不可得的，這叫做『眾生空』，乃至『十八空』等等。 《輔行記》解釋說，『因成假』。最初破斥『自生』時說，前唸作為根，后唸作為識，根沒有別的自體，還是指無間滅意為體。根名為能生，由於前意滅，生后意識，所以《俱舍論》說，由即六識身無間滅為意。身，就是體。無間滅時，作為意根的體。那時，五識也依賴於無間滅意作為親緣，用五色根作為疏緣，而生起五識。五識無間，分別生起時，就叫做意識。現在這段文字的意思，不是指五識，而是指第六識，緣于有見作為法塵，就叫做識。就是用這個識來對根進行研責，所以說根為有識的緣故。
【English Translation】 English version Even from 『non-non』 (wu wu), mind should arise. Do not hope for 『existence』 (you), for 『non-existence』 (wu) is the arising of other things. Moreover, even though there is 『non-arising』 (wu sheng), it is not entirely without; it possesses a 『nature of arising』 (sheng xing). It is because of this 『nature』 that we know there is mind. Now, is this 『nature』 already arisen or not yet arisen? If it has already arisen, then 『arising』 (sheng) is already within 『arising,』 so what is meant by 『nature』 (xing)? If 『nature』 has not yet arisen, how can something that has not arisen produce anything? If it is said that the arising of mind depends on 『arising,』 then 『arising』 would depend on 『arising,』 and 『long』 would depend on 『long.』 Since there is no such principle, why depend on 『arising』 for the arising of mind? If it is said that the arising of mind depends on the 『non-arising』 of 『arising,』 just as obtaining 『long』 depends on 『short,』 this would fall into two errors. If 『arising』 and 『non-arising』 each exist, then the 『two arisings』 would exist simultaneously; if 『arising』 and 『non-arising』 both do not exist, then 『arising』 would be completely unattainable, as refuted earlier. If it is said that the arising of mind depends on 『neither arising nor non-arising,』 then the Treatise says that even arising from causes and conditions is unattainable, let alone without causes and conditions. Moreover, is this 『no cause』 existent or non-existent? If existent, it still depends on 『existence』; if non-existent, it still depends on 『non-existence.』 What then is meant by 『no cause』? If it is said that there is 『nature』 (xing), is this 『nature』 existent or non-existent? If 『nature』 is existent, is it 『arising』 or 『non-arising』? If it is 『arising,』 then it is already within 『arising,』 so what is meant by 『nature』? If it is 『non-arising,』 how can it produce anything? Thus, seeking mind through these four phrases of dependent origination is unattainable, because there is no real self-nature, only names. The arising of names is actually non-arising. Furthermore, seeking the 『skandhas』 (yin, 五蘊), 『ayatanas』 (ru, 十二處), and 『dhatus』 (jie, 十八界) in 『nature and characteristics』 (xing xiang) is unattainable; this is 『emptiness of phenomena』 (fa kong). Seeking the perception of self and others in 『nature and characteristics』 is unattainable; this is called 『emptiness of beings』 (zhong sheng kong), and so on, up to the 『eighteen emptinesses』 (shi ba kong). The 『Auxiliary Commentary』 (Fu Xing Ji) explains that 『causally conditioned falsity』 (yin cheng jia). Initially, when refuting 『self-arising』 (zi sheng), it says that the previous thought is the root, and the subsequent thought is the consciousness. The root has no separate substance; it still refers to the immediately ceasing mind as its substance. The root is named as the producer, because the previous mind ceases, giving rise to the subsequent consciousness. Therefore, the 『Abhidharma-kosa-sastra』 (Ju She Lun) says that the immediately ceasing of the six consciousness bodies is the mind. The body is the substance. At the time of immediate cessation, it serves as the substance of the mind-root. At that time, the five consciousnesses also rely on the immediately ceasing mind as their direct condition, and use the five sense-organs as their indirect condition, to give rise to the five consciousnesses. When the five consciousnesses arise without interruption, distinguishing, they are then called consciousness. The meaning of this passage now is not referring to the five consciousnesses, but to the sixth consciousness, which takes visible objects as dharma-dust, and is called consciousness. It is with this consciousness that the root is examined and questioned, so it is said that the root is the condition for having consciousness.
生識。根為無識故生識。
大智度論問曰。前念若滅。何能生后。
答。有二義。一念念滅。二唸唸生。有此二故。故滅得生。恐生斷見。是故須立。今為破故是故須責。生滅雖殊。根之與識俱是自心。從根從識俱屬自性。于自性中根識互責求不可得。又心之與識。俱對於塵。以立心名。乃至根若有識。則有二妨。謂根識並。及能所並。則有生生無窮之過。若無能所。生義不成。云何言生。又無間滅方名生識。根若有識。生滅相違。故並有過。根若無識。即類無識。能生識也。又責有識性。此是縱破。有還同有。亦成並生。無還同無。同無情生。又識性作一異責。若一者。凡言性者。後方能生。識與性一。故無能所。若異者。若異識則同外境。境能生識即同他。如何計自。次破他性者。雖言心不自生。由有外塵而來發心。塵望于根。塵名為他。先責是心。則有三妨。一塵非心妨。則心不名塵。二塵非意。外同自生妨。三並生妨。塵若非心。容許塵生。塵若是心。還成心處生心。即名並生。子若生苗。則有能所。子還生子。則二子並生。有何能所。塵若非心。則與前根中無識義。同責意亦爾。故云如前破。塵有識性。例前可知。破共生者。墮自他性。名為共生。今破。若自他各各無生。和合亦無。如二砂無
【現代漢語翻譯】 現代漢語譯本 生識：根（indriya，感覺器官）因為沒有識別能力，所以才需要生起識（vijñāna，意識）。
《大智度論》（Mahāprajñāpāramitopadeśa）提問：前一念如果已經滅去，如何能夠產生后一念？
回答：有兩種意義。一是念念滅，二是念念生。因為有這兩種情況，所以滅去才能產生。擔心產生斷滅見（ucchedadṛṣṭi），所以需要建立（生滅相續的觀點）。現在爲了破斥（常恒見），所以需要責難（生滅的真實性）。生和滅雖然不同，但根和識都是自心（svacitta）。從根到識都屬於自性（svabhāva）。在自性中，根和識互相責難，求取（實在性）是不可得的。而且，心和識都面對塵（viṣaya，對像），因此建立心這個名稱。乃至根如果具有識，就會有兩種妨礙。一是根識並存，二是能所並存。這樣就會有生生無窮的過失。如果沒有能所，生起的意義就不能成立。怎麼能說是生起呢？而且，只有無間滅（anantaranirodha）才能稱為生識。根如果具有識，生滅就相互違背，所以並存有過失。根如果沒有識，就和無識之物一樣，如何能生起識呢？而且，責難有識性，這是縱容的破斥。有還同於有，也成為並生。無還同於無，如同無情之物產生。而且，識性可以從一異的角度來責難。如果是一，凡是說性，都是後來才能產生。識和性是一，所以沒有能所。如果是異，如果異於識，就如同外境（bāhya-artha）。境能生識就如同他（para）。如何認為是自（ātman）呢？其次破斥他性，雖然說心不是自己產生，而是由於有外塵（bāhya-viṣaya）才引發心。塵相對於根，塵被稱為他。先責難這個心，就會有三種妨礙。一是塵非心妨，這樣心就不能稱為塵。二是塵非意，外同自生妨。三是並生妨。塵如果不是心，容許塵生。塵如果是心，還成為心處生心，就稱為並生。子如果生苗，就有能所。子還生子，就是二子並生。有什麼能所呢？塵如果不是心，就和前面根中無識的意義一樣。責難意也是如此。所以說如同前面破斥。塵有識性，可以參照前面來理解。破斥共生（sahaja）的人，墮入自他性。稱為共生。現在破斥。如果自他和他各自沒有生，和合也沒有生。如同兩堆沙子沒有油。
【English Translation】 English version The arising of consciousness: The sense organs (indriya) need to give rise to consciousness (vijñāna) because they lack the ability to discriminate.
The Mahāprajñāpāramitopadeśa asks: If the previous thought has ceased, how can it give rise to the subsequent thought?
Answer: There are two meanings. One is that thoughts cease moment by moment, and the other is that thoughts arise moment by moment. Because of these two situations, cessation can give rise to arising. Fearing the arising of annihilationism (ucchedadṛṣṭi), it is necessary to establish (the view of continuous arising and ceasing). Now, in order to refute (the view of permanence), it is necessary to challenge (the reality of arising and ceasing). Although arising and ceasing are different, both the sense organs and consciousness are one's own mind (svacitta). From the sense organs to consciousness, they all belong to self-nature (svabhāva). Within self-nature, the sense organs and consciousness challenge each other, and seeking (substantiality) is unattainable. Moreover, both the mind and consciousness face objects (viṣaya), hence establishing the name 'mind'. Furthermore, if the sense organs possess consciousness, there will be two obstacles. One is the coexistence of the sense organs and consciousness, and the other is the coexistence of the subject and object. This would lead to the fault of endless arising. If there is no subject and object, the meaning of arising cannot be established. How can it be said to arise? Moreover, only immediate cessation (anantaranirodha) can be called the arising of consciousness. If the sense organs possess consciousness, arising and ceasing would contradict each other, so coexistence has a fault. If the sense organs do not have consciousness, they would be like inanimate objects, how can they give rise to consciousness? Moreover, challenging the nature of having consciousness is a permissive refutation. Having is still the same as having, also becoming co-arising. Not having is the same as not having, like inanimate objects arising. Moreover, the nature of consciousness can be challenged from the perspective of one or different. If it is one, whenever 'nature' is mentioned, it can only arise later. Consciousness and nature are one, so there is no subject and object. If it is different, if it is different from consciousness, it would be like external objects (bāhya-artha). Objects can give rise to consciousness, just like others (para). How can it be considered self (ātman)? Secondly, refuting otherness, although it is said that the mind does not arise by itself, but is aroused by external objects (bāhya-viṣaya). Objects are relative to the sense organs, and objects are called others. First, challenging this mind will have three obstacles. One is the obstacle of objects not being the mind, so the mind cannot be called objects. The second is the obstacle of objects not being intention, and the external is the same as self-arising. The third is the obstacle of co-arising. If objects are not the mind, allowing objects to arise. If objects are the mind, it would still become the mind arising in the place of the mind, which is called co-arising. If a seed gives rise to a sprout, there is a subject and object. If a seed gives rise to a seed, it is the co-arising of two seeds. What subject and object are there? If objects are not the mind, it is the same as the meaning of no consciousness in the previous sense organs. Challenging intention is also the same. Therefore, it is said to be like the previous refutation. Objects have the nature of consciousness, which can be understood by referring to the previous. Those who refute co-arising (sahaja) fall into the nature of self and other. It is called co-arising. Now refuting. If neither self nor other arises individually, there is no arising in combination either. Just like two piles of sand have no oil.
油。和合亦無。破無因不生亦爾。結成性相二空者。但無性計。名為性空。性既破已。但有色心內外之相。既不住于無四句中。故相亦叵得。名為相空。言不在內外中間者。內只是因。外只是緣。中間是共。常自有者。只是無因。無此計故。即無四性。此之二空。言雖前後。意不異時。復以二諦結成二空。若有性執。世而非諦。破性執已。乃名世諦。故云世諦破性。性執破已。但有名字。名之為假。假即是相。為空相故。觀於法性。觀理證真。名真諦破相。空非前後。二諦同時。為辯性相。前後說耳。又有四運心。一未運。二欲運。三正運。四運已。傅大士頌云。獨自作。問我心中何所著。推檢四運並無生。千端萬累何能縛。釋曰。未起欲起二運之心。屬未來。未來何處有心。正起一運之心。屬現在。現在不住何處有心。又屬生時。因未生已生立生時。未生已生既無生。生時亦無生。如已去未去去時。俱無去法。如中論所破。起已一運之心。屬過去。過去已謝。何處有心。所以金剛經云。過去心不可得。未來心不可得。現在心不可得。三際俱空。一心何有。以所依根本之心尚不有。能依枝末一切萬法。寧是實耶。故云千端萬累何能縛。故知但了一念空。諸塵自然破。所依既不有。能依何得生。如源盡流乾。根危葉謝。
【現代漢語翻譯】 現代漢語譯本 油（指油性，潤滑性）。和合（結合）也沒有。破除『無因不生』的觀點也是如此。總結性空和相空這二空，只是因為沒有對『性』的執著，所以稱為性空。『性』既然已經被破除，就只剩下色法和心法，以及內外之相。既然不住于『無』的四句（有、無、亦有亦無、非有非無）中，所以『相』也是不可得的，稱為相空。說不在內外中間，是因為『內』只是因，『外』只是緣，『中間』是因緣和合，『常自有』只是無因。沒有這些執著，就沒有四種自性（自性、他性、共性、無因性）。這二空，雖然在言語上分前後，但意思並非不同時。再用二諦（世俗諦、勝義諦）來總結二空。如果執著于『有性』，那麼世俗就不是真諦。破除對『性』的執著后，才稱為世俗諦，所以說世俗諦破除『性』。『性』的執著破除后，就只有名字，名字就是假名，假名就是相，因為是空相的緣故。觀察法性，觀察真理，證得真諦，稱為真諦破除『相』。空並非有先後，二諦是同時的，只是爲了分辨『性』和『相』，才前後解說。還有四運心：一、未運；二、欲運；三、正運；四、運已。傅大士的頌說：『獨自作，問我心中何所著？推檢四運並無生，千端萬累何能縛？』解釋說：未起和欲起這兩種運心，屬於未來。未來哪裡有心？正起一運的心，屬於現在。現在不住，哪裡有心？又屬於生時。因為未生和已生，才立為生時。未生和已生既然沒有生，生時也沒有生。如同已去、未去、去時，都沒有去法。如同《中論》所破斥的。起已一運的心，屬於過去。過去已經謝滅，哪裡有心？所以《金剛經》說：『過去心不可得，未來心不可得，現在心不可得。』三際（過去、現在、未來）都是空的，一心又在哪裡？因為所依的根本之心尚且不存在，能依的枝末一切萬法，難道是真實的嗎？所以說千端萬累又怎麼能束縛我呢？所以要知道只要瞭解一念是空的，各種塵勞自然就破除了。所依既然不存在，能依又怎麼能生起？如同源頭乾涸，水流就斷絕；樹根危險，樹葉就凋謝。
【English Translation】 English version 'Oil' (referring to oiliness, lubricity). There is also no combination (union). The refutation of the view of 'no arising without a cause' is also the same. Summarizing the two emptinesses of self-emptiness (性空, xìng kōng) and characteristic-emptiness (相空, xiàng kōng), it is only because there is no attachment to 'self' (性, xìng) that it is called self-emptiness. Since 'self' has already been refuted, only form (色, sè) and mind (心, xīn), as well as internal and external characteristics (相, xiàng), remain. Since it does not abide in the four phrases of 'non-being' (existence, non-existence, both existence and non-existence, neither existence nor non-existence), 'characteristic' is also unattainable, and is called characteristic-emptiness. Saying that it is not in the internal, external, or middle is because 'internal' is only the cause (因, yīn), 'external' is only the condition (緣, yuán), 'middle' is the combination of cause and condition, and 'always existing by itself' is only without a cause. Without these attachments, there are no four natures (self-nature, other-nature, common-nature, causeless-nature). These two emptinesses, although spoken of in sequence, do not differ in meaning at different times. Furthermore, the two emptinesses are summarized by the two truths (世俗諦, shì sú dì - conventional truth, and 勝義諦, shèng yì dì - ultimate truth). If there is attachment to 'having self', then the mundane is not the true truth. Only after refuting the attachment to 'self' is it called conventional truth, so it is said that conventional truth refutes 'self'. After the attachment to 'self' is refuted, there is only name, and name is false. False name is characteristic, because it is the nature of emptiness. Observing the nature of phenomena, observing the truth, and realizing the true truth is called ultimate truth refuting 'characteristic'. Emptiness is not sequential, the two truths are simultaneous, it is only for the sake of distinguishing 'self' and 'characteristic' that they are explained in sequence. There are also four movements of mind: 1. Not yet moving; 2. Desiring to move; 3. Just moving; 4. Moved already. The verse of Great Master Fu (傅大士, Fù Dàshì) says: 'Acting alone, I ask what my mind is attached to? Examining the four movements, there is no arising, what can bind thousands of burdens?' The explanation says: The minds of not yet arising and desiring to arise belong to the future. Where is the mind in the future? The mind of just arising belongs to the present. The present does not abide, where is the mind? It also belongs to the time of arising. Because of not yet arising and already arising, the time of arising is established. Since not yet arising and already arising have no arising, the time of arising also has no arising. Like already gone, not yet gone, and the time of going, there is no going. As refuted in the Madhyamaka-karika (中論, Zhōnglùn). The mind of already moved belongs to the past. The past has already vanished, where is the mind? Therefore, the Diamond Sutra (金剛經, Jīngāng jīng) says: 'The past mind is unattainable, the future mind is unattainable, the present mind is unattainable.' The three times (past, present, future) are all empty, where is one mind? Because the fundamental mind on which one relies does not exist, how can the dependent branches and all phenomena be real? Therefore, it is said, what can bind thousands of burdens? Therefore, know that as long as one understands that one thought is empty, all defilements will naturally be broken. Since that on which one relies does not exist, how can that which relies arise? Like the source drying up, the stream ceases; the root is in danger, the leaves wither.
所以阿難七處執而無據。故知邪法難扶。二祖直下求而不生。可驗解空方悟。祖佛大約。只指斯宗。既不得能起之心。亦不得所生之境。心不可得故即我喪。境不可得故。即法亡。若能人法俱空。即顯一心妙理。但以心塵相對。萬法縱橫。境智一如。千差頓寂。如是方能豁悟本覺靈智真心。無住無依。遍周法界。廣百論云。經言。無有少法自性可得。唯有能造。能造即是心及心法。又云。三界唯心。如是等經。其數無量。是故諸法唯識理成。豈不決定。執一切法實唯有識者。亦成顛倒。境即無。識云何有。經言唯識者。為令觀識。舍彼外塵。既舍外塵。妄心隨息。妄心息故。證會中道。故經偈言。未達境唯心。起種種分別。達境唯心已。分別則不生。若知境唯心。便舍外塵相。從此息分別。悟平等真空。
顯識論問。境識俱遣。何識所成。
答。境識俱泯。即是實性。實性即是阿摩羅識。維摩經云。華嚴菩薩曰。從我起二為二。見我實相者。不起二法。若不住二法。則無有識。無所識者。是為入不二法門。故知見有二法。乃至纖毫並皆屬識。境識俱亡。乃入真空之理。所以智光論師。立中根說。法相大乘。境空心有唯識道理。未能全入平等真空。為上根說無相大乘。辯心境俱空平等一味。為真了義。是以
【現代漢語翻譯】 現代漢語譯本 所以阿難在七個地方執著，但都沒有根據。因此可知邪法難以扶持。二祖慧可直接求法，卻不生起任何念頭。由此可以驗證，只有理解空性才能證悟。歷代祖師和佛陀，大約都只是指明這個宗旨。既不執著能起心動念的『能』，也不執著所產生的境界的『所』。心不可得，所以『我』就消失了；境界不可得，所以『法』也消失了。如果能夠做到人法皆空，就能顯現一心妙理。只是因為心塵相對，萬法才顯得縱橫交錯。如果境界和智慧融為一體，所有的差別就會立刻消失。這樣才能豁然開悟本覺的靈智真心，無所住，無所依，遍佈整個法界。《廣百論》說，經中講到，沒有絲毫的法具有自性可以獲得，只有能造作的。能造作的就是心和心法。又說，三界唯心。像這樣的經典，數量非常多。因此，諸法唯識的道理是成立的，難道不是這樣嗎？如果執著一切法真實地唯有識存在，也會變成顛倒。境界都沒有了，識又怎麼會有呢？經中說『唯識』，是爲了讓人觀察識，捨棄外在的塵境。既然捨棄了外在的塵境，妄心就會隨之止息。妄心止息了，就能證悟中道。所以經中的偈頌說：『未達境唯心，起種種分別。達境唯心已，分別則不生。若知境唯心，便舍外塵相。從此息分別，悟平等真空。』
《顯識論》問：境界和識都捨棄了，那麼識是由什麼構成的呢？
答：境界和識都泯滅了，那就是實性。實性就是Amala識（阿摩羅識，根本凈識）。《維摩詰經》中，華嚴菩薩說：『從我生起二元對立，就有了二。見到我的實相的人，就不會生起二法。』如果不執著於二法，那麼就沒有識。沒有所識的對象，這就是進入不二法門。因此可知，見到有二法，乃至極其微小的東西，都屬於識。境界和識都消失了，才能進入真空的道理。所以智光論師，立了中根的說法，法相大乘，認為境界是空的，心是有的，這是唯識的道理，但未能完全進入平等真空。為上根的人說了無相大乘，辯論心和境界都是空的，平等一味，才是真正了義的。因此。
【English Translation】 English version Therefore, Ānanda's (阿難, the Buddha's attendant) adherence to seven points is without basis. Hence, it is known that heretical teachings are difficult to support. The Second Patriarch (二祖, refers to Huike) directly sought the Dharma without giving rise to any thoughts. This verifies that only by understanding emptiness can one attain enlightenment. The essence of the Patriarchs and Buddhas roughly points to this principle: neither clinging to the 'knower' that initiates thoughts, nor clinging to the 'known' realm that arises. Because the mind is unattainable, the 'self' vanishes; because the realm is unattainable, the 'Dharma' also vanishes. If one can realize that both person and Dharma are empty, then the wonderful principle of the One Mind will manifest. It is only because of the interaction between mind and dust that the myriad Dharmas appear to be complex and diverse. If realm and wisdom become one, all differences will instantly cease. Only then can one awaken to the original, enlightened, spiritual, true mind, which is without dwelling or reliance, pervading the entire Dharma Realm. The Guang Bai Lun (廣百論, One Hundred Treatises) states: 'The sutras say that there is not a single Dharma with an inherent nature that can be obtained; there is only that which can create.' That which can create is the mind and its mental functions. It also says, 'The Three Realms are only mind.' There are countless sutras like these. Therefore, the principle of 'all Dharmas are only consciousness' is established. Is it not decisive? To cling to the idea that all Dharmas are truly only consciousness is also a form of delusion. If the realm does not exist, how can consciousness exist? The sutra says 'only consciousness' in order to lead people to observe consciousness and abandon external dust. Once external dust is abandoned, the deluded mind will cease. When the deluded mind ceases, one will realize the Middle Way. Therefore, the verse in the sutra says: 'Not understanding that the realm is only mind, one gives rise to various discriminations. Having understood that the realm is only mind, discriminations will not arise. If one knows that the realm is only mind, one will abandon the appearance of external dust. From this, one will cease discriminations and awaken to equal, empty Suchness.'
Xian Shi Lun (顯識論, Treatise on Manifesting Consciousness) asks: If both realm and consciousness are discarded, what constitutes consciousness?
Answer: When both realm and consciousness are extinguished, that is true nature. True nature is the Āmalavijñāna (阿摩羅識, the pure consciousness). In the Vimalakirti Sutra (維摩詰經), the Bodhisattva Huayan (華嚴菩薩) says: 'From 'I' arises duality, and thus there is duality. Those who see my true form do not give rise to dualistic Dharmas.' If one does not dwell in dualistic Dharmas, then there is no consciousness. That which is without an object of consciousness is the entrance into the non-dual Dharma gate. Therefore, it is known that seeing duality, even the slightest bit, all belongs to consciousness. Only when both realm and consciousness vanish can one enter the principle of empty Suchness. Therefore, the teacher Zhiguang (智光) established the teaching for those of middling capacity, the Dharma-character Mahayana (法相大乘), which holds that the realm is empty and the mind exists, which is the principle of 'only consciousness,' but it has not fully entered into equal, empty Suchness. For those of superior capacity, he spoke of the formless Mahayana (無相大乘), arguing that both mind and realm are empty, and that equality and oneness are the true meaning. Therefore.
因唯識。入真空究竟之門。離此別求非真解脫。
唯識鈔問云。內心唯識者。為是真實有。為非真實有耶。
答。論云。諸心心所(前陳也)。依他起故(因也)。亦如幻事(喻也)。非真實有(法也)。
問。若爾。心境都無差別。何故乃說唯有識耶。
答。為遣外道等心心所外執實有境故。假說唯有識。非唯識言。便有實。識論云。為遣妄執心心所外實有境故。說唯有識。若執唯識真實有者。如執外境。亦是法執。若法執不生。即入真空矣。
問。約唯識理人法俱空者。即今受用是何等物。
答。所受用法。但是六塵。因緣故生。因緣故滅。決定內無人能受。外無塵可用。十八空論云。外空者。亦名所受空。離六外入。無別法為可受者。若諸眾生所受所用。但是六塵。內既無人能受。外亦無法可受。即人法俱空。唯識無境。故名外空。以無境故。亦無有識。即是內空。乃至十八空。
問。人法俱空。識又不立。即今見聞從何而有。
答。一切前塵所現諸法。盡隨念而至。皆對想而生。念息境空。意虛法寂。故經云。想滅閑靜。識停無為。又經云。一切諸佛。一切諸法。從意生形。又經云。諸法不牢固。唯立在於念。以解見空者。一切無想念。故知見聞但是緣起
【現代漢語翻譯】 現代漢語譯本： 通過唯識，進入真空究竟之門。離開唯識另求，就不是真正的解脫。
《唯識鈔》中有人問：『內心唯識，是真實存在，還是非真實存在呢？』
回答：論中說：『各種心和心所（這是前提），依他而生（這是原因），就像幻術一樣（這是比喻），不是真實存在的（這是結論）。』
問：『如果這樣，心和境都沒有差別，為什麼還要說唯有識呢？』
答：『爲了遣除外道等執著心和心所之外有真實存在的境，所以假說唯有識。並非唯識本身就是真實存在的。《識論》說：『爲了遣除妄執心和心所之外有真實存在的境，所以說唯有識。』如果執著唯識是真實存在的，就像執著外境一樣，也是一種法執。如果法執不生起，就進入真空的境界了。』
問：『如果按照唯識的道理，人空法也空，那麼現在所受用的是什麼呢？』
答：『所受用的法，都只是六塵（色、聲、香、味、觸、法）。因為因緣和合而生，也因為因緣離散而滅。確定在內沒有人能夠受用，在外沒有塵可以被用。《十八空論》說：『外空，也叫做所受空。離開六外入（眼、耳、鼻、舌、身、意），沒有別的法可以被受用。』如果各種眾生所受用的一切，都只是六塵，那麼內在沒有人能夠受用，外在也沒有法可以被受用，這就是人空法也空。唯識沒有境，所以叫做外空。因為沒有境，也就沒有識，這就是內空，乃至十八空。』
問：『人空法也空，識也不成立，那麼現在所見所聞從哪裡來的呢？』
答：『一切前塵所顯現的各種法，都隨著念頭而出現，都對應著想像而產生。念頭止息，境就空了；意念虛空，法就寂靜了。所以經中說：『想像滅除，就閑靜了；識停息，就無爲了。』又經中說：『一切諸佛，一切諸法，從意念而生。』又經中說：『諸法不牢固，只存在於念頭中。』因為理解並見到空性的人，一切都沒有想像和念頭。』所以要知道見聞都只是因緣生起。
【English Translation】 English version: Through Vijnanavada (唯識, Consciousness-only), one enters the ultimate gate of Sunyata (真空, emptiness). Seeking liberation apart from this is not true liberation.
The Vijnaptimatrata-sastra (唯識鈔) asks: 'Is the inner Vijnana (唯識, consciousness) real or unreal?'
Answer: The treatise says: 'All minds and mental factors (心心所, citta-caitta) [are] dependently originated (依他起故, pratitya-samutpada) [and] like illusions (幻事, maya). [Therefore, they are] not truly existent (非真實有, asatya).'
Question: 'If that is so, there is no difference between mind and object. Why then do you say that there is only consciousness?'
Answer: 'In order to refute the heretics (外道) and others who cling to the real existence of objects outside of mind and mental factors, it is said provisionally that there is only consciousness. It is not that the term 'only consciousness' implies that consciousness is real. The Vijnaptimatrata-siddhi-sastra (識論) says: 'In order to refute the false clinging to the real existence of objects outside of mind and mental factors, it is said that there is only consciousness.' If one clings to the real existence of 'only consciousness,' just like clinging to external objects, it is also a clinging to dharma (法執, dharma-graha). If the clinging to dharma does not arise, one enters Sunyata (真空, emptiness).'
Question: 'According to the principle of Vijnanavada (唯識), both person and dharma are empty. What is it that is being experienced now?'
Answer: 'The dharmas that are experienced are only the six sense objects (六塵, ṣaḍviṣaya) [form, sound, smell, taste, touch, and dharma]. They arise because of conditions and cease because of conditions. It is certain that internally there is no one who can experience, and externally there is no object that can be used. The Astadasa-sunyata-sastra (十八空論, Treatise on the Eighteen Emptinesses) says: 'External emptiness (外空, bahir-sunyata) is also called the emptiness of what is experienced. Apart from the six external entrances (六外入, ṣaḍāyatana) [eye, ear, nose, tongue, body, mind], there is no other dharma that can be experienced.' If all that sentient beings experience and use are only the six sense objects, then internally there is no one who can experience, and externally there is no dharma that can be experienced. This is the emptiness of both person and dharma. Vijnana (唯識) has no object, so it is called external emptiness. Because there is no object, there is also no consciousness, which is internal emptiness, and so on, up to the eighteen emptinesses.'
Question: 'If both person and dharma are empty, and consciousness is not established, then where do seeing and hearing come from now?'
Answer: 'All the dharmas manifested by the preceding sense objects arise according to thoughts and are produced in response to imagination. When thoughts cease, the object is empty; when the mind is empty, the dharma is still. Therefore, the sutra says: 'When imagination ceases, there is tranquility; when consciousness stops, there is non-action.' Also, the sutra says: 'All Buddhas, all dharmas, arise from thought.' Also, the sutra says: 'Dharmas are not firm; they only exist in thought.' Because those who understand and see emptiness have no imagination or thought, know that seeing and hearing are only dependently originated.'
。見畢竟空。如世幻施為。似空華起滅。故云見聞如幻翳。三界若空華。且如眼根具五緣得見。然此能見。只是五緣。無見者故。若言具五緣發識能見者。未知何緣定能生識。若言一一不生。和合故能生見者。即如五盲和合。應成一見。眾盲既不見。和合云何生。故知非別識生。但有見即是眾緣。所以名緣起也。故經云。眼不自見。屬諸因緣。緣非見性。眼即是空。眼根既然。諸根例爾。但起唯緣起。滅唯緣滅。起滅唯緣。人法俱寂。若了此我法二空。即證圓理。故云若見因緣法。是名為見佛。
問。凡夫界中取捨分別。逆順關念。欣厭盈懷。常縛六塵以為隔礙。如何得根境融通。一切如意。
答。但見法性。證大涅槃。尚無一法可通。豈有諸法為礙。則常如意。無有不如意時。故涅槃論云。今言涅槃如意者。一切苦樂善惡無不是理。故名如意。釋曰。無不是理者。皆一心真如理故。以苦樂是心受。善惡從心生。則無外塵所違所隔。若了一心。豈非如意。若有一法當情。則成諍競。楞伽經偈云。乃至有所立。一切皆錯亂。若見唯自心。是則無違諍。所以迷時人逐法。悟后法由人。且如摩尼珠。無情色法。尚能無私兩寶。周給群情。故稱如意。況靈臺妙性。豈弗能耶。但歸一心。得大無礙。故云。轉變天地
。自在縱橫。
問。論云。唯是一心。故名真如者。真則無偽。如則不變。妙色湛然不空之性。云何經中復說心空則一切法空。
答。夫言空者。說世間一切妄心染法是空。以遍計情執無道理故。若出世佛法真心則不空。以有道理故。起信論云。真如有二。一如實空。以能究竟顯實故。二如實不空。以有自體。具足無漏性功德故。所言空者。從本已來。一切染法不相應故。謂離一切法差別之相。以無虛妄心念故。當知真如自性。非有無一異等相。乃至總說。依一切眾生。以有妄心念念分別。皆不相應。故說為空。若離妄心。實無可空故。所言不空者。已顯法體空無妄故。即是真心。常恒不變。凈法滿足。則名不空。清涼記釋云。不與妄合。則名為空。性。具萬德。即名不空。及至釋文。乃云。若離妄心。實無可空。則顯空藏。因妄而顯。而不空藏。要由翻染方顯不空。故云以顯法體空無妄故。即是真心等。如本有檀德。今為慳貪。本有尸德。今隨五欲。本有寂定。今為亂想。本有大智。今為愚癡。是則慳藏於施。乃至癡藏於慧。故論云。以知法性無慳貪故。隨順修行檀波羅蜜等。萬行例然。故論云。本有真實識知義。云若心有動。非真識知。明妄心之動。藏其真知。是以即妄之空。藏不空之萬德。故經頌
【現代漢語翻譯】 現代漢語譯本 自在縱橫。
問：論中說，『唯一是心，所以名為真如』（真如：事物的真實如是的狀態）。真就是沒有虛偽，如就是沒有變異。微妙的顏色湛然清澈，不是空無的自性。為什麼經中又說心空一切法就空呢？
答：所說的『空』，是指世間一切虛妄的心和染污的法是空。因為普遍計度的情執沒有道理的緣故。如果出世間的佛法真心就不空，因為有道理的緣故。《起信論》說：『真如有二種，一是如實空，因為能夠究竟地顯現實相的緣故；二是如實不空，因為有自體，具足無漏的自性功德的緣故。』所說的空，是從本來以來，一切染污的法不相應的緣故，就是遠離一切法差別的相，因為沒有虛妄心念的緣故。應當知道真如自性，不是有、無、一、異等相。乃至總的來說，依一切眾生，因為有妄心念念分別，都不相應，所以說是空。如果離開妄心，實在沒有什麼是可以空的緣故。所說的不空，是已經顯現法體空無虛妄的緣故，就是真心，常恒不變，清凈的法圓滿具足，就名為不空。《清涼記》解釋說：『不與虛妄相合，就名為空；自性具足萬德，就名為不空。』乃至解釋經文說：『如果離開妄心，實在沒有什麼是可以空的。』就顯示空藏，因為虛妄而顯現，而不空藏，要由翻轉染污才能顯現不空，所以說『以顯現法體空無虛妄的緣故，就是真心』等等。如同本來有佈施的功德，現在變為慳吝；本來有持戒的功德，現在隨順五欲；本來有寂靜禪定的功德，現在變為散亂妄想；本來有廣大的智慧，現在變為愚癡。這就是慳吝隱藏了佈施，乃至愚癡隱藏了智慧。所以論中說：『因為知道法性沒有慳貪的緣故，隨順修行佈施波羅蜜（檀波羅蜜：佈施的完美）』等等，萬行都是如此。所以論中說：『本來有真實識知的意義。』又說『如果心有動搖，就不是真識知。』說明妄心的動搖，隱藏了其真知。因此，即妄的空，隱藏不空的萬德。所以經中的偈頌說
【English Translation】 English version Free and unhindered.
Question: The treatise says, 'Only this one mind is called Suchness (真如: the true thusness of things). 'True' means without falsehood, and 'Suchness' means without change. The wondrous color is clear and not of an empty nature. Why does the sutra also say that if the mind is empty, all dharmas are empty?
Answer: When we speak of 'emptiness,' we mean that all the deluded minds and defiled dharmas of the world are empty because the emotional attachments that are universally conceived are unreasonable. If it is the true mind of the Buddhadharma that transcends the world, then it is not empty because it is reasonable. The Awakening of Faith in the Mahayana says, 'Suchness has two aspects: one is true emptiness because it can ultimately reveal reality; the other is true non-emptiness because it has its own substance and is complete with undefiled qualities and virtues.' The so-called emptiness means that from the beginning, all defiled dharmas are not in accordance with it, which means being apart from the characteristics of all dharmas' differences because there are no false thoughts. It should be known that the self-nature of Suchness is not of characteristics such as existence, non-existence, oneness, or difference. Generally speaking, relying on all sentient beings, because there are deluded minds that constantly discriminate, they are not in accordance with it, so it is said to be empty. If one is apart from the deluded mind, there is really nothing that can be emptied. The so-called non-emptiness means that the essence of the Dharma has already been revealed as empty and without delusion, which is the true mind, constant and unchanging, with pure dharmas fully complete, and is called non-empty. Qingliang's Commentary explains, 'Not uniting with delusion is called emptiness; the nature possessing myriad virtues is called non-emptiness.' Even the explanation of the text says, 'If one is apart from the deluded mind, there is really nothing that can be emptied,' which reveals the treasury of emptiness, manifested because of delusion, and the treasury of non-emptiness must be manifested by reversing defilement, so it says, 'Because the essence of the Dharma is revealed as empty and without delusion, it is the true mind,' and so on. It is like originally having the virtue of generosity, but now becoming stingy; originally having the virtue of morality, but now following the five desires; originally having the virtue of peaceful concentration, but now becoming scattered thoughts; originally having great wisdom, but now becoming ignorance. This means that stinginess hides generosity, and even ignorance hides wisdom. Therefore, the treatise says, 'Because one knows that the nature of the Dharma has no stinginess, one follows the practice of giving paramita (檀波羅蜜: perfection of giving),' and so on, all ten thousand practices are like this. Therefore, the treatise says, 'Originally there is the meaning of true knowledge.' It also says, 'If the mind is disturbed, it is not true knowledge,' which explains that the disturbance of the deluded mind hides its true knowledge. Therefore, the emptiness of delusion hides the non-empty myriad virtues. So the verse in the sutra says
云。知妄本自真。見佛則清凈。故論云。以能究竟顯實。故名為空。故知空藏能藏不空。能藏既空。則顯不空之藏。本來具矣。二者自性心上無妄為空。隨所無者。即不空德。如空無慳吝。即顯有檀。空無妄動。顯有性空。故是空藏藏不空也。故知一切眾生本覺佛智。本自圓具。但以妄覆而不自知。若了妄空。真覺頓現。如雲開月朗。塵去鏡明。見性之時。故云發得。非是修成。三身滿日。亦云萬行引出。不從外來。皆約一心。本有具足。故知不空之空。體含萬德。不有之有。理合圓宗。空有相成。無諸障礙。若離空之有。有則是常。若離有之空。空則成斷。今有無齊行。不違一旨。是以智慧達有。慧能觀空。若達有而不知空。則失慧眼。觀空而不鑒有。則喪智心。菩薩不盡有為。不住無為。盡有則智業不成。住無則慧心不朗。故義海云。若空異於有。即凈不名凈。以迷空故。若有異於空。即染不名染。以執有故。今有即全空。方名染分。空即全有。方名凈分。由空有無礙。染凈自在也。若空即有。有即空。乃至一切法皆互相即也。既互相即。則畢竟無一異空有等法。於心外發現。設有發現。皆是自心相分。不同凡小不知。取而執有。舍而沈空。若入此一心中道之門。能成萬行方便之道。如大莊嚴法門經云。文殊師利
【現代漢語翻譯】 現代漢語譯本： 云：知道虛妄的本性本來就是真實。見到佛性就得到清凈。所以《大乘起信論》說：『因為能夠究竟地顯現真實，所以叫做空。』因此知道空藏能夠藏納不空，能夠藏納空，就能顯現不空的寶藏，本來就具備了。第二點，自性心中沒有虛妄就叫做空，隨著所沒有的，就是不空的功德。比如空中沒有慳吝，就顯現有佈施；空中沒有虛妄的動念，就顯現有自性空。所以是空藏藏納不空。因此知道一切眾生的本覺佛智，本來就圓滿具備，只是因為被虛妄覆蓋而不能自己知道。如果瞭解虛妄是空，真覺就會立刻顯現，如同云開月朗，塵埃去除鏡子明亮。見性的時候，所以說『發得』，不是修成的。三身圓滿如同太陽，也說是萬行引導出來的，不是從外面來的，都是依於一心，本來就具備。因此知道不空的空，本體包含萬德；不有的有，道理符合圓滿的宗旨。空和有互相成就，沒有各種障礙。如果離開空的有，有就是常；如果離開有的空，空就成了斷滅。現在有和無同時進行，不違背一個宗旨。所以智慧通達有，慧能觀察空。如果通達有而不知道空，就失去了慧眼；觀察空而不鑑照有，就喪失了智心。菩薩不窮盡有為，不住于無為。窮盡有為則智慧的事業不能成就，住于無為則智慧的心不能明朗。所以《義海》說：『如果空異於有，那麼清凈就不能叫做清凈，因為迷惑于空；如果有異於空，那麼染污就不能叫做染污，因為執著于有。』現在有就是完全的空，才叫做染污的成分；空就是完全的有，才叫做清凈的成分。由於空有無礙，染凈才自在。如果空就是有，有就是空，乃至一切法都互相即是。既然互相即是，那麼畢竟沒有一異、空有等法，在心外發現。即使有發現，都是自心相分，不同於凡夫和小乘不知道，取而執著有，舍而沉溺於空。如果進入這一心中道的門，就能成就萬行方便的道路。如《大莊嚴法門經》說：『文殊師利（Manjushri，智慧的象徵）』
【English Translation】 English version: Cloud: Knowing that the nature of delusion is inherently true. Seeing the Buddha-nature brings purity. Therefore, the Treatise states: 'Because it can ultimately reveal reality, it is called emptiness.' Thus, know that the Emptiness Treasury can contain non-emptiness. If it can contain emptiness, then it reveals the non-empty treasury, which is originally complete. Secondly, the absence of delusion in the self-nature mind is called emptiness. Whatever is absent reveals non-empty virtues. For example, the absence of stinginess in emptiness reveals generosity; the absence of deluded movement in emptiness reveals self-nature emptiness. Therefore, it is the Emptiness Treasury containing non-emptiness. Thus, know that the original enlightenment Buddha-wisdom of all sentient beings is originally complete, but they do not know it themselves because it is covered by delusion. If one understands that delusion is empty, true enlightenment will immediately appear, like clouds parting to reveal the moon, or dust removed to reveal a clear mirror. At the time of seeing the nature, it is said to be 'developed,' not cultivated. The three bodies being full like the sun are also said to be brought forth by myriad practices, not coming from outside, all based on the one mind, originally complete. Therefore, know that the non-empty emptiness contains myriad virtues in its essence; the non-existent existence aligns with the perfect teaching in principle. Emptiness and existence complement each other, without any obstacles. If existence is separated from emptiness, existence becomes permanent; if emptiness is separated from existence, emptiness becomes annihilation. Now, existence and non-existence proceed simultaneously, not contradicting one purpose. Therefore, intelligence can penetrate existence, and wisdom can contemplate emptiness. If one penetrates existence without knowing emptiness, one loses the eye of wisdom; if one contemplates emptiness without discerning existence, one loses the mind of intelligence. Bodhisattvas do not exhaust conditioned existence, nor do they dwell in unconditioned non-existence. Exhausting conditioned existence prevents the accomplishment of wise deeds; dwelling in unconditioned non-existence prevents the mind of wisdom from being clear. Therefore, the Meaning Ocean says: 'If emptiness is different from existence, then purity cannot be called purity, because of being deluded by emptiness; if existence is different from emptiness, then defilement cannot be called defilement, because of being attached to existence.' Now, existence is entirely emptiness, which is called the component of defilement; emptiness is entirely existence, which is called the component of purity. Because emptiness and existence are unobstructed, defilement and purity are free. If emptiness is existence, and existence is emptiness, then all dharmas are mutually identical. Since they are mutually identical, there is ultimately no difference, emptiness, existence, or other dharmas that appear outside the mind. Even if there is an appearance, it is a self-mind aspect, different from ordinary people and small vehicles who do not know, grasping and clinging to existence, abandoning and sinking into emptiness. If one enters this one-mind middle way, one can accomplish the path of myriad practices and expedient means. As the Great Adornment Dharma Gate Sutra says: 'Manjushri (Manjushri, symbol of wisdom)'
言。方便有二種。一者不捨生死。二者不住涅槃。復有二種。一者空門。二惡見門。復有二種。一者無相門。二者相覺觀門。復有二種。一者無愿門。二者愿生門。復有二種。一者無作門。二者種善根行門。復有二種。一者無生門。二者示生門。是以悟宗則逆順同歸。達體則善惡並化。
問。論云。說智及智處。俱名為般若。智處即是境。云何成般若。
答。般若有二種。一真實常住般若。二觀照有用般若。若真實般若。性遍一切處。寂而常照。唯一真心。不分能所。即不同世間頑境以為所照。亦不同偏小妄心以為所照。又亦不同假立真如以為所照。今則一體潛通。心心互照。以無心外境。亦無境外心。以心是境心。境是心境故。如是融镕。豈非般若乎。所以云色無邊故。般若無邊。故知離色無心。離心無色。如般若經云。複次勇猛。菩薩摩訶薩。應如是行。色非所緣。何以故。一切法無所緣。無有小法可取故。彼若是可取。此則是所緣。如是勇猛。非色行色。乃至非識行識。勇猛。一切法不行。故非色見。亦非識見。乃至非識知。亦非可見。若色至識。非知非見。是名般若波羅蜜。又文殊般若經云。文殊師利白佛言。世尊。修般若波羅蜜時。不見法是應住。是不應住。亦不見境界可取捨相。何以故。如
【現代漢語翻譯】 現代漢語譯本：
說。方便有兩種：一是既不捨棄生死，二是也不執著于涅槃。又有兩種：一是空門，二是惡見門。又有兩種：一是無相門，二是相覺觀門。又有兩種：一是無愿門，二是愿生門。又有兩種：一是無作門，二是種植善根的修行門。又有兩種：一是無生門，二是示現生門。因此，領悟了根本宗旨，那麼順境和逆境都會歸於同一處；通達了本體，那麼善良和邪惡都會被化解。
問：經論中說，『說智』（說明智慧）和『智處』（智慧的處所）都叫做『般若』（prajna，智慧）。智處就是境，為什麼能成為般若呢？
答：般若有兩種：一是真實常住的般若，二是觀照有用的般若。如果是真實般若，它的體性遍及一切處，寂靜而又恒常照耀，是唯一的真心，不分能照和所照。它不同於世間頑固的境，作為被照的對象；也不同於偏頗狹小的妄心，作為被照的對象；也不同於虛假建立的真如，作為被照的對象。現在是一體潛通，心與心互相照耀。因為沒有心外的境，也沒有境外的心。因為心就是境的心，境就是心的境。像這樣融合，難道不是般若嗎？所以說，因為色（rupa，物質現象）沒有邊際，所以般若也沒有邊際。由此可知，離開色就沒有心，離開心就沒有色。如《般若經》所說：『再次，勇猛的菩薩摩訶薩，應當這樣修行：色不是所緣。為什麼呢？一切法都沒有所緣，沒有微小的法可以執取。如果它是可以執取的，那麼這就是所緣。像這樣勇猛，不是在色中行色，乃至不是在識（vijnana，意識）中行識。勇猛，一切法都不行，所以不是色見，也不是識見，乃至不是識知。也不是可見的。如果色到識，非知非見，這就叫做般若波羅蜜（prajnaparamita，通過智慧到達彼岸）。』又《文殊般若經》說：『文殊師利（Manjusri）問佛說：世尊，修般若波羅蜜時，不見法是應該安住的，是不應該安住的，也不見境界有可取捨的相。為什麼呢？』
【English Translation】 English version:
It is said that there are two kinds of skillful means (upaya): first, not abandoning birth and death; second, not dwelling in Nirvana. There are also two kinds: first, the gate of emptiness; second, the gate of evil views. There are also two kinds: first, the gate of no-form; second, the gate of contemplation on form. There are also two kinds: first, the gate of no-desire; second, the gate of desiring rebirth. There are also two kinds: first, the gate of no-action; second, the gate of cultivating roots of goodness. There are also two kinds: first, the gate of no-birth; second, the gate of showing birth. Therefore, if one awakens to the fundamental principle, then adverse and favorable circumstances both return to the same place; if one understands the essence, then good and evil are both transformed.
Question: The treatise says, 'Speaking of wisdom (jnana) and the place of wisdom (jnana-sthana), both are called prajna (prajna, wisdom).' The place of wisdom is the object, how can it become prajna?
Answer: There are two kinds of prajna: first, true and permanent prajna; second, contemplative and useful prajna. If it is true prajna, its nature pervades all places, it is silent and constantly illuminating, it is the one true mind, without division of subject and object. It is different from the worldly, inert object as the object of illumination; it is also different from the biased and small deluded mind as the object of illumination; it is also different from the falsely established Suchness (tathata) as the object of illumination. Now, it is a unified and interconnected whole, minds illuminating each other. Because there is no object outside the mind, and no mind outside the object. Because the mind is the mind of the object, and the object is the object of the mind. Such fusion, is it not prajna? Therefore, it is said that because form (rupa, material phenomena) is boundless, prajna is also boundless. Thus, it is known that without form there is no mind, and without mind there is no form. As the Prajna Sutra says: 'Furthermore, courageous Bodhisattva-Mahasattvas should practice in this way: form is not the object of thought. Why? All dharmas have no object of thought, there is no small dharma that can be grasped. If it could be grasped, then it would be the object of thought. Thus, being courageous, one does not practice form in form, and even does not practice consciousness (vijnana, consciousness) in consciousness. Being courageous, one does not practice any dharma, therefore it is not seeing form, nor is it seeing consciousness, and even it is not knowing consciousness. Nor is it visible. If form to consciousness is neither knowing nor seeing, this is called Prajnaparamita (prajnaparamita, perfection of wisdom).' Also, the Manjusri Prajna Sutra says: 'Manjusri (Manjusri) said to the Buddha: World Honored One, when practicing Prajnaparamita, one does not see that a dharma is to be dwelled in or not to be dwelled in, nor does one see that a realm has the appearance of being taken or rejected. Why?'
諸如來。不見一切法境界相故。乃至不見諸佛境界。況取聲聞緣覺凡夫境界。不取思議相。亦不取不思議相。不見諸法有若干相。自證空法不可思議。如是菩薩摩訶薩。皆已供養無量百千萬億諸佛。種諸善根。乃能於是甚深般若波羅蜜。不驚不怖。又云。複次修般若波羅蜜時。不見凡夫相。不見佛法相。不見諸法有決定相。是為修般若波羅蜜。
問。世出世間。唯是一心者。云何復分真妄。及與內外。
答。真妄內外。但約世間文字分別。所以心非內外。內外是心。體非真妄。真妄是體。因內立外。而成對治。假妄顯真。非無所以。進趣大乘方便經云。心義者。有二種相。一者內心相。二者外心相。內相者復二。一真。二妄。所言真者。謂心體本相。如如不異。清凈圓滿。無障無礙。微密難見。以遍一切處。常恒不壞。建立生長一切法故。所言妄者。謂起念分別。覺知緣慮憶想等事。雖復相續。能生一切種種境界。而內虛偽。無有真實。不可見故。所言心外相者。謂一切諸法種種境界等。隨有所念。境界現前。故知有內心及內心差別。如是當知內妄想者。為因為體。外妄想者。為果為用。依如此等義。是故我說一切諸法。悉名為心。又復當知心外相者。如夢所見種種境界。唯心想作。無實外事。一切境界
【現代漢語翻譯】 現代漢語譯本： 諸如來（Tathagata，對佛的尊稱），因為不見一切法境界的表相，乃至不見諸佛的境界，更何況執取聲聞（Sravaka，聽聞佛陀教誨而證悟者）、緣覺（Pratyekabuddha，靠自己力量覺悟者）和凡夫的境界呢？他們不執取思議的表相，也不執取不可思議的表相。不見諸法有若干不同的表相，而是親自證悟空性之法，此法不可思議。這樣的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），都已經供養過無量百千萬億諸佛，種下各種善根，才能在這種甚深的般若波羅蜜（Prajnaparamita，智慧到彼岸）中，不驚慌，不恐懼。又說，進一步修習般若波羅蜜時，不見凡夫的表相，不見佛法的表相，不見諸法有決定的表相，這就是修習般若波羅蜜。
問：世間和出世間，如果僅僅是一個心，為什麼又要區分真和妄，以及內和外呢？
答：真、妄、內、外，只是根據世間的文字來分別。所以心不是內也不是外，內外都是心。本體不是真也不是妄，真和妄都是本體。因為有內才設立外，從而形成對治。假借虛妄來顯現真實，並非沒有原因。《進趣大乘方便經》說：『心的意義，有兩種表相。一是內心相，二是外心相。內心相又分為兩種：一是真，二是妄。所說的真，是指心體本來的面貌，如如不動，沒有差異，清凈圓滿，沒有障礙，沒有阻礙，非常細微，難以看見，因為它遍及一切處，常恒不變，不會壞滅，建立和生長一切法。所說的妄，是指生起念頭、分別、覺知、緣慮、憶想等事情。雖然相續不斷，能夠產生一切種種境界，但其內在是虛假的，沒有真實性，不可見。所說的外心相，是指一切諸法種種境界等，隨著所念的內容，境界就會顯現。』所以知道有內心以及內心差別。應當知道，內在的妄想，是因，是體；外在的妄想，是果，是用。根據這些道理，所以我說一切諸法，都叫做心。又應當知道，外心相，就像夢中所見的種種境界，只是心想所作，沒有真實的外在事物，一切境界。
【English Translation】 English version: The Tathagatas (Thus Come Ones, an epithet for the Buddhas) do not perceive the characteristics of any dharma-realm, not even the realms of the Buddhas, let alone grasp the realms of Sravakas (Hearers, those who attain enlightenment by listening to the Buddha's teachings), Pratyekabuddhas (Solitary Buddhas, those who attain enlightenment on their own), and ordinary beings. They do not grasp the characteristics of what is conceivable, nor do they grasp the characteristics of what is inconceivable. They do not see that dharmas have various characteristics; instead, they personally realize the emptiness of dharmas, which is inconceivable. Such Bodhisattva-Mahasattvas (Great Bodhisattvas) have already made offerings to countless hundreds of thousands of millions of Buddhas and planted various roots of goodness. Only then can they be unafraid and unstartled in this profound Prajnaparamita (Perfection of Wisdom). Furthermore, it is said that when cultivating Prajnaparamita, one does not see the characteristics of ordinary beings, does not see the characteristics of the Buddhadharma, and does not see that dharmas have definite characteristics. This is cultivating Prajnaparamita.
Question: If the mundane and supramundane are only one mind, why then do we distinguish between true and false, and between inner and outer?
Answer: True, false, inner, and outer are merely distinctions based on worldly language. Therefore, the mind is neither inner nor outer; inner and outer are both the mind. The essence is neither true nor false; true and false are both the essence. It is because of the inner that the outer is established, thereby forming a counteraction. The false is used to reveal the true, and there is a reason for this. The 'Sutra on Expedient Means for Approaching the Great Vehicle' says: 'The meaning of mind has two aspects: one is the inner mind aspect, and the other is the outer mind aspect. The inner aspect is further divided into two: true and false. What is meant by true is the original nature of the mind-essence, unchanging and without difference, pure and complete, without obstruction or hindrance, subtle and difficult to see, because it pervades all places, is constant and unchanging, and does not decay, establishing and growing all dharmas. What is meant by false is the arising of thoughts, discriminations, awareness, contemplation, recollection, and other such things. Although they are continuous and can produce all kinds of realms, their inner nature is false, without reality, and cannot be seen. What is meant by the outer mind aspect is all dharmas, various realms, etc. As one thinks of something, the realm appears before one.' Therefore, it is known that there is an inner mind and differences within the inner mind. It should be known that inner delusion is the cause and the substance, while outer delusion is the effect and the function. Based on these principles, I say that all dharmas are called mind. Furthermore, it should be known that the outer mind aspect is like the various realms seen in a dream, which are only created by the mind's thoughts, without real external things, all realms.
。悉亦如是。以皆依無明識夢所見。妄想作故。複次應知內心念念不住故。所見所緣一切境界。亦隨心念念不住。所謂心生故種種法生。心滅故種種法滅。而生滅相但有名字。實不可得。以心不往至於境界。境界亦不來至於心。如鏡中像。無來無去。是故一切法求生滅定相了不可得。所謂一切法畢竟無體。本來常空。實不生滅。如是一切法實不生滅者。則無一切境界差別之相。寂靜一味。名為真如第一義諦自性清凈心。彼自性清凈心。湛然圓滿。以無分別相故。無分別相者。於一切處無所不在。無所不在者。以能依持建立一切法故。是以華嚴經頌云。如金與金色。其性無差別。法非法亦然。體性無有異。又云。剎平等。不違眾生平等。眾生平等。不違剎平等。一切眾生平等。不違一切法平等。一切法平等。不違一切眾生平等。離欲際平等。不違一切眾生安住平等。一切眾生安住平等。不違離欲際平等。過去。不違未來。未來不違過去。過去未來。不違現在。現在不違過去未來。世平等。不違佛平等。佛平等。不違世平等。菩薩行。不違一切智。一切智。不違菩薩行。釋曰。剎與眾生。云何平等。以各無體故。悉不成就。若自類相望。如剎望剎平等。若異類相望。如剎望眾生平等。以一無性之理。乃至心境自他。同異高
【現代漢語翻譯】 現代漢語譯本： 也是這樣。因為一切都是依賴於無明（avidyā，對實相的無知）和識（vijñāna，意識）的夢中所見，由虛妄的念頭產生的。此外，應當知道內心念念不住，所以所見所緣的一切境界，也隨著心念念不住。所謂心生，種種法（dharma，事物、現象）就生；心滅，種種法就滅。而生滅的相狀只是名字而已，實際上是不可得的。因為心不前往境界，境界也不來到心。就像鏡中的影像，無來無去。所以一切法尋求生滅的固定相狀，終究是不可得的。所謂一切法畢竟沒有自體（svabhāva，自性），本來就是空（śūnyatā，空性），實際上不生不滅。像這樣一切法實際上不生不滅，就沒有一切境界差別的相狀，寂靜一味，名為真如（tathātā，如如）第一義諦（paramārtha-satya，勝義諦），自性清凈心（prakṛti-parisuddha-citta，本性清凈心）。那自性清凈心，湛然圓滿，因為沒有分別相的緣故。沒有分別相，對於一切處無所不在。無所不在，是因為能夠依持建立一切法的緣故。所以《華嚴經》（Avataṃsaka Sūtra）的偈頌說：『如金與金色，其性無差別。法（dharma，佛法）與非法（adharma，非佛法）也是這樣，體性沒有差異。』又說：『剎（kṣetra，佛土）平等，不違眾生平等。眾生平等，不違剎平等。一切眾生平等，不違一切法平等。一切法平等，不違一切眾生平等。離欲際平等，不違一切眾生安住平等。一切眾生安住平等，不違離欲際平等。過去，不違未來。未來不違過去。過去未來，不違現在。現在不違過去未來。世（loka，世間）平等，不違佛平等。佛平等，不違世平等。菩薩行（bodhisattva-caryā，菩薩行），不違一切智（sarvajñāna，一切智）。一切智，不違菩薩行。』釋曰：剎與眾生，為什麼平等？因為各自沒有自體的緣故，全部不成就。如果自類相互比較，如剎望剎平等。如果異類相互比較，如剎望眾生平等。以一無性之理，乃至心境自他，同異高
【English Translation】 English version: It is all like that. Because everything is based on what is seen in the dream of ignorance (avidyā) and consciousness (vijñāna), produced by deluded thoughts. Furthermore, it should be known that the mind is constantly changing, so all the realms seen and cognized also change along with the mind's constant flux. As it is said, when the mind arises, all kinds of dharmas (things, phenomena) arise; when the mind ceases, all kinds of dharmas cease. And the characteristics of arising and ceasing are merely names; in reality, they are unattainable. Because the mind does not go to the realm, and the realm does not come to the mind, like images in a mirror, there is no coming or going. Therefore, seeking a fixed characteristic of arising and ceasing in all dharmas is ultimately unattainable. That is to say, all dharmas ultimately have no self-nature (svabhāva), are originally empty (śūnyatā), and in reality, do not arise or cease. Like this, if all dharmas in reality do not arise or cease, then there are no characteristics of difference in all realms, but a tranquil oneness, called Suchness (tathātā), the ultimate truth (paramārtha-satya), the self-nature pure mind (prakṛti-parisuddha-citta). That self-nature pure mind is clear and complete, because it has no differentiating characteristics. Having no differentiating characteristics means being present everywhere. Being present everywhere means being able to support and establish all dharmas. Therefore, the verse in the Avataṃsaka Sūtra says: 'Like gold and its color, their nature is not different. Dharma (Buddha's teachings) and non-dharma (teachings contrary to Buddha's) are also like this; their essence has no difference.' It also says: 'Buddha-lands (kṣetra) are equal, not contradicting the equality of sentient beings. The equality of sentient beings does not contradict the equality of Buddha-lands. The equality of all sentient beings does not contradict the equality of all dharmas. The equality of all dharmas does not contradict the equality of all sentient beings. The equality of the boundary of detachment does not contradict the equality of the dwelling of all sentient beings. The equality of the dwelling of all sentient beings does not contradict the equality of the boundary of detachment. The past does not contradict the future. The future does not contradict the past. The past and future do not contradict the present. The present does not contradict the past and future. The world (loka) is equal, not contradicting the Buddha's equality. The Buddha's equality does not contradict the world's equality. The Bodhisattva's practice (bodhisattva-caryā) does not contradict all-knowing wisdom (sarvajñāna). All-knowing wisdom does not contradict the Bodhisattva's practice.' The commentary says: Why are Buddha-lands and sentient beings equal? Because each has no self-nature, all are unestablished. If comparing within the same category, like Buddha-lands compared to Buddha-lands are equal. If comparing different categories, like Buddha-lands compared to sentient beings are equal. Based on the principle of one without self-nature, even the mind and realm, self and others, sameness and difference, high
下。十。方三世。悉皆平等。又事事無違。理理無違。事事無違者。略有三因。一法性融通。二緣起相由門。此二即事事無礙義。三直語同一緣記通事通理。如觀一葉落。知天下秋同一秋矣。由不壞之事。不變之性。皆同一緣起故。理理無違者。亦有二門。一剎無性。即眾生無性。二理同故。以無可即。亦無可違。
宗鏡錄卷第八十四
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第八十五
慧日永明寺主智覺禪師延壽集
夫稱一心無外境界者。云何華嚴經十地品。說。初地見百佛。乃至地地增廣。見於多佛。
答。所見多少。皆從念生。心狹見少佛。心廣鑒多形。舒。卷由心。開合在我。離心之外。實無所得。大集經云。憍陳如復作是念。我當云何得見諸佛。爾時隨其所觀方面。悉得見佛。多觀多見。少觀少見。見已復念。諸佛世尊無所從來。去無所至。我觀三界是心。是心因身。我隨覺觀。欲多見多。欲少見少。諸佛如來即是我心。何以故。隨心見故。心即我身。身即是虛空。我因覺觀。見無量佛。我以覺心。見佛知佛。心不見心。心不知心。我觀法界。性無堅牢。一切諸法。皆從覺觀因緣而生。是故法性即是虛空
【現代漢語翻譯】 現代漢語譯本： 十方三世（指過去、現在、未來）的一切都是平等的。而且事事之間沒有違背，理理之間也沒有違背。事事之間沒有違背，略有三個原因：一是法性融通，二是緣起相由之門。這兩點就是事事無礙的含義。三是直言同一緣記，通事通理。比如觀察一片葉子落下，就知道天下都是秋天，因為都是同一個秋天。由於不壞的事實，不變的自性，都是同一個緣起。理理之間沒有違背，也有兩個方面：一是剎那無自性，也就是眾生沒有自性。二是道理相同，因為無可肯定，也就無可違背。
《宗鏡錄》卷第八十四
戊申年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第八十五
慧日永明寺主智覺禪師延壽集
如果說一心之外沒有境界，那麼《華嚴經·十地品》中說，初地菩薩見到一百尊佛，乃至隨著地位的增廣，見到的佛也越來越多，這是為什麼呢？
回答：所見佛的多少，都是從念頭產生的。心胸狹窄，見到的佛就少；心胸寬廣，見到的形象就多。舒展、收卷在於心，開啟、閉合在於我。離開心之外，實際上什麼也得不到。《大集經》說：『憍陳如（Ajñata Kaundinya）又這樣想：我應當如何才能見到諸佛呢？』當時隨著他所觀的方向，都能見到佛。多觀就多見，少觀就少見。見后又想：諸佛世尊沒有從哪裡來，去也沒有到哪裡去。我觀察三界（欲界、色界、無色界）都是心，這個心依靠身體。我隨著覺觀，想要多見就多見，想要少見就少見。諸佛如來就是我的心。為什麼呢？因為隨著心而見。心就是我的身體，身體就是虛空。我因為覺觀，見到無量佛。我用覺心，見佛知佛。心不能見心，心不能知心。我觀察法界，自性沒有堅固性，一切諸法，都是從覺觀因緣而生。所以法性就是虛空。
【English Translation】 English version: All things in the ten directions and three times (past, present, and future) are equal. Moreover, there is no contradiction between events, and no contradiction between principles. There being no contradiction between events has roughly three causes: first, the interpenetration of Dharma-nature; second, the gate of interdependent arising. These two points are the meaning of unobstructedness between events. Third, direct speech is the same as the record of conditions, connecting events and principles. For example, observing a leaf falling, one knows that all under heaven is autumn, because it is all the same autumn. Because of the indestructible facts and the unchanging nature, all are the same interdependent arising. There being no contradiction between principles also has two aspects: first, each instant has no self-nature, which means that sentient beings have no self-nature. Second, the principles are the same, because there is nothing to affirm, there is also nothing to contradict.
Zong Jing Lu (Record of the Source Mirror) Volume 84
Engraved by the Grand Supervisor of the Great Treasury in the Wu Shen Year Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 85
Compiled by Chan Master Zhi Jue Yan Shou, Abbot of Hui Ri Yong Ming Temple
If it is said that there are no external realms outside of the One Mind, then why does the 'Ten Grounds' chapter of the Avatamsaka Sutra say that a Bodhisattva on the first ground sees a hundred Buddhas, and that as the grounds increase, the number of Buddhas seen also increases?
Answer: The number of Buddhas seen all arises from thought. A narrow mind sees few Buddhas; a broad mind sees many forms. Expansion and contraction depend on the mind; opening and closing are up to me. Apart from the mind, nothing can actually be obtained. The Mahasamghata Sutra says: 'Ajñata Kaundinya (憍陳如) then thought: How can I see all the Buddhas?' At that time, in whatever direction he looked, he could see Buddhas. Seeing much comes from much contemplation; seeing little comes from little contemplation. After seeing, he thought again: The World-Honored Ones, the Buddhas, have not come from anywhere, nor do they go anywhere. I observe that the three realms (the desire realm, the form realm, and the formless realm) are all mind, and this mind relies on the body. According to my awareness and contemplation, if I want to see much, I see much; if I want to see little, I see little. All the Tathagatas, the Buddhas, are my mind. Why? Because they are seen according to the mind. The mind is my body, and the body is empty space. Because of awareness and contemplation, I see limitless Buddhas. With the mind of awareness, I see the Buddhas and know the Buddhas. The mind cannot see the mind, and the mind cannot know the mind. I observe the Dharma realm, and its nature is not solid. All dharmas arise from the causes and conditions of awareness and contemplation. Therefore, Dharma-nature is empty space.'
。虛空之性。亦復如空。我因是心。見青黃赤白雜色虛空。作神變已。所見如風。無有真實。則名為共凡夫如實陀羅尼。又云。複次賢護。如人盛壯。容貌端嚴。欲觀己形美惡好醜。即便取器盛彼清油。或持凈水。或取水精。或執明鏡。用是四物。觀己面像。善惡妍丑。顯現分明。賢護。于意云何。彼所見像。於此油水水精明鏡四處現時。是為先有耶。賢護答言。不也。曰。是豈本無耶。答言。不也。曰。是為在內耶。答言。不也。曰。是豈在外耶。答言。不也。世尊。唯彼油水精鏡。諸物清朗。無濁無滓。其形在前。彼像隨現。而彼現像。不從四物出。亦非余處來。非自然有。非人造作。當知彼像無所從來。亦無所去。無生無滅。無有住所。時彼賢護如是答已。佛言。賢護。如是如是。如汝所說。諸物清凈。彼色明朗。影像自現。不用多功。菩薩亦爾。一心善思。見諸如來。見已即住。住已問義。解釋歡喜即復思惟。今此佛者從何所來。而我是身復從何出。觀彼如來。竟無來處及以去處。我身亦爾。本無出趣。豈有轉還。彼復應作如是思惟。今此三界。唯是心有。何以故。隨彼心念。還自見心。今我從心見佛。我心作佛。我心是佛。我心是如來。我心是我身。我心見佛。心不知心。心不見心。心有想念則成生死。心
【現代漢語翻譯】 現代漢語譯本：虛空的體性，也就像虛空一樣。我因為這個心的緣故，看見青、黃、赤、白各種顏色的虛空，施展神通變化之後，所見到的景象就像風一樣，沒有真實性。這被稱為與凡夫相同的如實陀羅尼（Ruhitatathata-dharani，如實真如總持）。 又說：『賢護（Bhadraksaka，菩薩名）。再比如，一個人身強體壯，容貌端正美麗，想要觀察自己的形體是美是醜、是好是壞，就取來器皿盛放清油，或者拿著清水，或者取用水晶，或者拿著明鏡。用這四種東西來觀看自己的面容形象，好壞美醜，顯現得清清楚楚。賢護，你認為怎麼樣？那所見到的影像，在這油、水、水晶、明鏡四處顯現的時候，是原本就存在於其中的嗎？』 賢護回答說：『不是的。』 佛問：『難道是本來就沒有的嗎？』 賢護回答說：『不是的。』 佛問：『難道是在裡面的嗎？』 賢護回答說：『不是的。』 佛問：『難道是在外面的嗎？』 賢護回答說：『不是的。世尊，只是因為油、水、水晶、明鏡這些東西清澈明亮，沒有渾濁沒有雜質，它的形體在前面，影像就隨著顯現。而那顯現的影像，不是從這四種東西里出來的，也不是從其他地方來的，不是自然產生的，也不是人為製造的。應當知道那影像沒有從哪裡來，也沒有到哪裡去，沒有生沒有滅，沒有住所。』 當時賢護這樣回答之後，佛說：『賢護，是這樣的，是這樣的，就像你所說的，各種東西清凈，那顏色明亮，影像自然顯現，不用費多大力氣。菩薩也是這樣，一心善於思惟，見到諸如來（Tathagata，如來），見到之後就安住於此，安住之後請問佛義，解釋之後心生歡喜，然後又思惟，現在這位佛從哪裡來呢？而我的身體又從哪裡產生呢？觀察那位如來，最終沒有來處以及去處，我的身體也是這樣，本來沒有出處，哪裡會有返回呢？』 『那菩薩又應當這樣思惟，現在這三界（Trailokya，欲界、色界、無色界），唯有心存在。為什麼呢？隨著那心的念頭，還自己見到心。現在我從心見到佛，我的心造作佛，我的心就是佛，我的心就是如來，我的心就是我的身體，我的心見到佛，心不知道心，心見不到心，心有想念就成了生死。』
【English Translation】 English version: The nature of emptiness is also like emptiness. Because of this mind, I see the emptiness of various colors such as blue, yellow, red, and white. After performing divine transformations, what I see is like the wind, without any reality. This is called the 'Suchness Dharani' (Ruhitatathata-dharani, Dharani of True Thusness) which is the same as that of ordinary people. Furthermore, 'Bhadraksaka (Bhadraksaka, name of a Bodhisattva), suppose a person is strong and handsome, wanting to observe whether their form is beautiful or ugly, good or bad, they would take a vessel and fill it with clear oil, or hold clear water, or take crystal, or hold a bright mirror. Using these four things to observe their facial image, the good, bad, beautiful, and ugly are clearly revealed. Bhadraksaka, what do you think? When the image that is seen appears in these four places of oil, water, crystal, and mirror, is it originally present in them?' Bhadraksaka replied, 'No.' The Buddha asked, 'Is it that it originally did not exist?' Bhadraksaka replied, 'No.' The Buddha asked, 'Is it inside?' Bhadraksaka replied, 'No.' The Buddha asked, 'Is it outside?' Bhadraksaka replied, 'No, World Honored One. It is only because the oil, water, crystal, and mirror are clear and bright, without turbidity or impurities, and their form is in front, that the image appears accordingly. And that appearing image does not come out from these four things, nor does it come from elsewhere. It is not naturally produced, nor is it man-made. It should be known that the image has nowhere to come from and nowhere to go to, no birth and no death, and no dwelling place.' At that time, after Bhadraksaka answered in this way, the Buddha said, 'Bhadraksaka, it is so, it is so, just as you said. When things are pure, the color is bright, and the image appears naturally, without much effort. Bodhisattvas are also like this, with one-pointed mind, they contemplate well and see the Tathagatas (Tathagata, Thus Come One). Having seen them, they abide in this, and having abided, they ask about the meaning of the Dharma. After explaining, they rejoice and then contemplate again, 'Where does this Buddha come from now? And where does my body come from?' Observing that Tathagata, ultimately there is no place of coming or going. My body is also like this, originally without a place of origin, how can there be a return?' That Bodhisattva should contemplate like this, 'Now this Three Realms (Trailokya, Desire realm, Form realm, Formless realm) exists only because of the mind. Why? Following the thoughts of that mind, one sees the mind itself. Now I see the Buddha from the mind, my mind creates the Buddha, my mind is the Buddha, my mind is the Tathagata, my mind is my body, my mind sees the Buddha, the mind does not know the mind, the mind does not see the mind, and when the mind has thoughts, it becomes birth and death.'
無想念即是涅槃。諸法不真。思想緣起。所思既寂。能想亦空。賢護。當知諸菩薩等。因此三昧。證大菩提。首楞嚴經云。隨眾生心。應所知量者。古釋云。隨眾生根熟處即現。所知量者。即眾生差別境。即知一法塵中。等周法界。為鄰虛塵無自性。自性是虛空。虛空即是真空。真空即是本覺。故知如來於一毛孔中。為無量眾生常說妙法。即知一切毛孔微塵。亦不出我。但解得一微塵法。即數得等同法界微塵。是以如來能知四大海水滴數。大地須彌皆知斤兩。皆由觀此一身。於一身上觀一毛髮。俱知無自性。但於一毛孔中觀。實無有自性。一毛孔亦不可得。不可得處遍法界。知一切智也。所以信心銘云。一即一切。一切即一。若能如是。何慮不畢。若能如是。了達。一塵一毛無有自性。唯心所現。則知一切諸法悉然。更無別體。以徇塵執見一切眾生。一法不通。諸塵自滯。華嚴論云。以實而論。初發心住中。如一渧之水。入海水中。總同海體。諸龍魚寶藏咸在其中。為教化眾生故。教網筌罤方法不可不具。以名言竹帛著箓。即似如前後義生。體道者應須明鑑。如持寶鏡。普臨萬像。又頌云。無限智悲成佛德。佛以智悲成十地。還將十地成諸位。前後五位加行門。不離十地智悲起。是故十地初發心。發心即入十地智。雖
【現代漢語翻譯】 現代漢語譯本 『無想念』就是涅槃（Nirvana）的境界。一切諸法都不是真實的，思想是因緣和合而生起的。當所思念的寂滅時，能思念的主體也空無所有。賢護（Bhadra），你應該知道，諸位菩薩等，通過這種三昧（Samadhi），證得大菩提（Mahabodhi）。 《首楞嚴經》（Śūraṅgama Sūtra）中說：『隨著眾生的心，應合所知的量。』古時的解釋說：『隨著眾生根器成熟的地方就顯現。』『所知量』，就是眾生所處的差別境界。因此，我們知道在一顆微塵中，就等同於周遍整個法界。因為鄰近虛空的微塵沒有自性，自性就是虛空。虛空就是真空，真空就是本覺（original enlightenment）。所以我們知道，如來（Tathagata）在一個毛孔中，為無量的眾生恒常宣說微妙的佛法。因此，我們知道一切毛孔和微塵，也都不離於我。只要理解了一顆微塵的法，就能數清等同於法界的所有微塵。 因此，如來能夠知道四大海水的滴數，大地和須彌山（Mount Sumeru）的重量。這都是因為觀察自身，在自身上觀察一根毛髮，都知道它們沒有自性。只是在一根毛孔中觀察，實際上沒有自性，一個毛孔也是不可得的。不可得之處遍及法界，這就是一切智（Sarvajñā）。所以《信心銘》（Faith Mind Inscription）中說：『一即一切，一切即一。』如果能夠這樣，還擔心不能成就嗎？如果能夠這樣，了達一塵一毛都沒有自性，只是心的顯現，那麼就知道一切諸法都是如此，沒有別的本體。如果執著于塵世的見解，認為一切眾生都是真實的，那麼就一法不通，諸塵自會滯礙。 《華嚴論》（Avataṃsaka Sūtra Commentary）中說：『從實相上來說，在初發心住（first stage of Bodhisattva path）中，就像一滴水進入海水中，完全融入海的本體，所有的龍、魚和寶藏都在其中。』爲了教化眾生，教化的方法不可不完備，用名言和竹帛記錄下來，就像有了前後次第的意義產生。體悟佛道的人應該明鑑，就像拿著寶鏡，普遍照臨萬象。還有頌詞說：『無限的智慧和慈悲成就佛的功德，佛用智慧和慈悲成就十地（Ten Bhumis）。再用十地成就諸位，前後五位加行門，不離十地的智慧和慈悲生起。』因此，十地就是初發心，發心就進入十地的智慧，雖然。
【English Translation】 English version 『No thought』 is Nirvana. All dharmas are not real; thoughts arise from conditions. When what is thought is extinguished, the ability to think is also empty. Bhadra, you should know that all Bodhisattvas attain Great Bodhi through this Samadhi (state of meditative consciousness). The Śūraṅgama Sūtra says: 『According to the minds of sentient beings, corresponding to the amount of knowledge.』 Ancient explanations say: 『It appears wherever the roots of sentient beings are ripe.』 『The amount of knowledge』 refers to the different realms experienced by sentient beings. Therefore, we know that within a single dust mote, it is equivalent to pervading the entire Dharma Realm. Because the dust mote adjacent to emptiness has no self-nature; self-nature is emptiness. Emptiness is true emptiness, and true emptiness is original enlightenment. Therefore, we know that the Tathagata (Buddha) constantly speaks the wonderful Dharma to countless sentient beings within a single pore. Therefore, we know that all pores and dust motes are also inseparable from me. As long as one understands the Dharma of a single dust mote, one can count the dust motes equal to the entire Dharma Realm. Therefore, the Tathagata can know the number of drops of water in the four great oceans, and the weight of the earth and Mount Sumeru. This is all because of observing oneself, observing a single hair on oneself, and knowing that they have no self-nature. Just by observing a single pore, there is actually no self-nature, and a single pore is also unattainable. The unattainable pervades the Dharma Realm, and this is all-knowing wisdom (Sarvajñā). Therefore, the Faith Mind Inscription says: 『One is all, and all is one.』 If one can be like this, what worries are there about not achieving it? If one can be like this, understanding that a single dust mote or hair has no self-nature, but is merely a manifestation of the mind, then one knows that all dharmas are like this, with no separate entity. If one clings to worldly views and believes that all sentient beings are real, then one will not understand a single Dharma, and all dusts will be obstructed. The Avataṃsaka Sūtra Commentary says: 『From the perspective of reality, in the first stage of Bodhisattva path, it is like a drop of water entering the ocean, completely merging into the ocean's essence, with all the dragons, fish, and treasures within it.』 In order to teach sentient beings, the methods of teaching must be complete. Recording them with words and bamboo slips is like having a sequential meaning arise. Those who embody the path should have clear discernment, like holding a precious mirror, universally illuminating all phenomena. There is also a verse that says: 『Limitless wisdom and compassion accomplish the Buddha's virtues; the Buddha uses wisdom and compassion to accomplish the Ten Bhumis. Then, the Ten Bhumis are used to accomplish all positions; the five stages of practice before and after arise from the wisdom and compassion of the Ten Bhumis.』 Therefore, the Ten Bhumis are the initial aspiration; the initial aspiration enters the wisdom of the Ten Bhumis, although.
然五位方便殊。只為成熟十地智。猶如迅鳥飛虛空。不廢遊行無所至。亦如魚龍遊水中。不廢常游不離水。如是五位行差別。不廢差別不離智。所有日月歲差別。以智法印無別異。智體不成亦不壞。以明諸位除習氣。了習無習悲行成。萬行常興無作智。
問。若心外無法。唯是一心者。于外則無善惡業果。苦樂報應。何成佛法。翻墮群邪。
答。若了一心。有無見絕。境智雙寂。契彼性空。根塵兩亡。內外解脫。亦常照內外。脫于無知。空尚不存。妄從何起。所現外諸苦樂境界。如鏡中像。以自心為明鏡。還照自之業影。古德云。以如來藏性而為明鏡。隨業緣質。現果影像。夫業通性及相。謂此業體。以無性之法而為其性。以不失業果之相而為其性。由無性故。能成業果。由不壞相。方顯真空。何者。若有性。則善惡業定不可改移。無有苦樂果報。若壞業相。則成斷滅。以一切因果從自心生。心外實無善惡業可得。以業無自性。但由心起故。所以如影如幻。無有定相。又以業無自性。故不落有。以不壞業果。故不墮無。非有非無。則一心中理。
問。雖然心即是業。業即是心。既從心生。還從心受。如何現今消其虛妄業報。
答。但了無作。自然業空。所以云。若了無作惡業。一產生佛。又
【現代漢語翻譯】 現代漢語譯本 雖然五位方便有所不同，但這只是爲了成就十地菩薩的智慧。就像迅疾的鳥兒飛翔在天空中，雖然快速飛行，卻無處不到達。又像魚和龍在水中游動，雖然經常遊動，卻不曾離開水。同樣，五位的修行各有差別，雖然有差別，卻不離般若智慧。所有日月歲月的差別，以智慧的法印來看，並沒有差別。智慧的本體不生不滅，用光明照亮各個位次，去除煩惱習氣。了達習氣本無自性，則悲心和菩薩行自然成就，萬行恒常興起，而證得無作之智。
問：如果心外沒有法，一切唯是自心所現，那麼外在就沒有善惡業果，苦樂報應，如何成就佛法？豈不是落入邪見？
答：如果了達一心，就能超越有無的對立，境和智都寂滅無餘，契合那性空的真理。根和塵都消亡，內外都得到解脫，並且常能覺照內外，脫離無知。空尚且不存在，虛妄又從何而起？所顯現的外在苦樂境界，如同鏡中的影像。以自心作為明鏡，反過來照見自己的業影。古德說：『以如來藏性作為明鏡，隨著業緣的性質，顯現果報的影像。』業包含體性和現象，所謂業的本體，是以無自性的法作為它的體性，以不失去業果的現象作為它的體性。由於無自性，所以能成就業果；由於不壞滅現象，才顯現真空的道理。為什麼呢？如果業有自性，那麼善惡業就一定不可改變，也不會有苦樂的果報。如果壞滅業的現象，那就成了斷滅論。因為一切因果都從自心生起，心外實在沒有善惡業可以得到。因為業沒有自性，只是由心而生，所以像影子和幻象一樣，沒有固定的相狀。又因為業沒有自性，所以不落入『有』；因為不壞滅業果，所以不落入『無』。非有非無，才是一心中道的真理。
問：雖然心即是業，業即是心，既然從心生起，也還從心承受，那麼現在如何消除這虛妄的業報？
答：只要了達無作，業自然就空了。所以說：『如果了達無作的惡業，一生就能成佛。』
【English Translation】 English version Although the five positions of skillful means are different, it is only for the purpose of maturing the wisdom of the ten grounds (Daśa-bhūmi, ten stages of Bodhisattva development). It is like a swift bird flying in the void, not abandoning reaching everywhere despite its speed. It is also like fish and dragons swimming in the water, not abandoning constant swimming without leaving the water. Likewise, the practices of the five positions have differences, not abandoning the differences without leaving wisdom. All the differences of days, months, and years, are undifferentiated by the Dharma seal of wisdom. The essence of wisdom is neither created nor destroyed, using its light to illuminate all positions, removing habitual tendencies. Understanding that habits are without inherent existence, compassionate action is accomplished. The myriad practices constantly arise, with the wisdom of non-action.
Question: If there is no Dharma outside the mind, and everything is only the mind, then there are no external good or bad karmic results, or suffering and happiness as retribution. How can this be Buddhist Dharma? Wouldn't it fall into heretical views?
Answer: If one understands the one mind, the views of existence and non-existence are transcended. The object and wisdom are both in stillness. One is in accord with that emptiness of nature (Śūnyatā, the doctrine of emptiness). The root and dust (sense organs and sense objects) both vanish, and inner and outer are liberated. One also constantly illuminates inner and outer, freed from ignorance. Even emptiness does not exist, so where does delusion arise from? The external realms of suffering and happiness that appear are like images in a mirror. Taking one's own mind as a bright mirror, it reflects back the shadows of one's own karma. An ancient master said: 'Taking the Tathāgatagarbha (Buddha-nature) as a bright mirror, according to the nature of karmic conditions, it manifests the images of karmic results.' Karma includes both essence and phenomena. The essence of karma is that it takes the Dharma of no-self-nature as its essence, and it takes the aspect of not losing the karmic result as its essence. Because of no-self-nature, it can accomplish karmic results; because the aspect is not destroyed, it reveals the truth of emptiness (Śūnyatā). Why? If karma had self-nature, then good and bad karma would definitely be unchangeable, and there would be no suffering or happiness as retribution. If the aspect of karma were destroyed, it would become annihilationism. Because all causes and effects arise from one's own mind, there is truly no good or bad karma to be found outside the mind. Because karma has no self-nature, it only arises from the mind, so it is like a shadow or illusion, without a fixed form. Also, because karma has no self-nature, it does not fall into 'existence'; because it does not destroy the karmic result, it does not fall into 'non-existence'. Neither existence nor non-existence is the truth of the one mind.
Question: Although the mind is karma, and karma is the mind, since it arises from the mind, and is also received from the mind, how can we now eliminate this illusory karmic retribution?
Answer: Simply understand non-action (Anabhisaṃskāra, non-doing), and karma will naturally be empty. Therefore, it is said: 'If one understands the non-action of evil karma, one can become a Buddha in one lifetime.'
云。雖有作業而無作者。即是如來秘密之教。又凡作業。悉是自心。橫計外法。還自對治。妄取成業。若了心不取。境自不生。無法牽情。云何成業。義海云。除業報者。為塵上不了自心為心外有法。即生憎愛。從貪業成報。然此業報由心迷塵妄計而生。但似有顯現。皆無真實。迷者為塵相有所從來。而復生是迷。今了塵相無體。是悟。迷本無從來。悟亦無所去。何以故。以妄心為有。本無體故。如繩上蛇。本無從來。亦無所去。何以故。蛇上妄心橫計為有。本無體故。若計有來處去處。還是迷。了無去來。是悟。悟之與迷。相待安立。非是先有凈心。後有無明。此非二物。不可兩解。但了妄無妄。即為凈心。終無先凈心而後有無明。故知迷悟唯只一心。如手反覆。但是一手。如是深達。業影自消。如華嚴經云。爾時文殊師利菩薩。問德首菩薩言。佛子。一切眾生。等有四大。無我無我所。云何而有受苦受樂端正醜陋。內好外好。少受多受。或受現報。或受后報。然法界中無美無惡。時德首菩薩。以頌答曰。隨其所行業。如是果報生。作者無所有。諸佛之所說。譬如凈明鏡。隨其所對質。現像各不同。業性亦如是。亦如田種子。各各不相知。自然能出生。業性亦如是。又如巧幻師。在彼四衢道。示現眾色相。業性亦如
【現代漢語翻譯】 現代漢語譯本：云。雖然有作業（karma，行為）但沒有作者（agent）。這就是如來（Tathagata，佛）秘密的教誨。而且所有的作業，都是源於自心。如果向外尋求，執著于外在的法（dharma，事物），那就像自己和自己作對。虛妄地執取，就會形成業。如果明白心不執取，外境自然不會產生。沒有外在的事物牽動情感，又怎麼會形成業呢？ 《義海》中說：『消除業報的人，是因為在塵世中不明白自心，認為心外有法，因此產生憎恨和愛戀，從貪慾的業形成果報。』然而，這業報是由於心迷於塵世，虛妄地執著而產生的，只是看起來好像存在，實際上並沒有真實的體性。迷惑的人認為塵相有所由來，因此又產生迷惑。現在明白了塵相沒有自體，這就是覺悟。迷惑本來就沒有由來，覺悟也沒有去處。為什麼呢？因為妄心認為有，但它本來就沒有體性，就像繩子上的蛇，本來就沒有由來，也沒有去處。為什麼呢？因為在繩子上，妄心橫加分別，認為有蛇，但蛇本來就沒有體性。如果認為有來處和去處，那就是迷惑。明白沒有去來，就是覺悟。覺悟和迷惑，是相對而安立的，不是先有清凈心，後有無明。這並非是兩個東西，不能分開理解。只要明白妄念沒有妄念，那就是清凈心。始終沒有先有清凈心，然後才有無明。所以要知道，迷惑和覺悟只是一個心，就像手掌的正反面，始終只是一隻手。如果能這樣深刻地理解，業的影子自然就會消失。 如《華嚴經》所說：『當時，文殊師利菩薩（Manjusri Bodhisattva）問德首菩薩（Dakshasirsa Bodhisattva）說：佛子，一切眾生，平等地具有四大（四大元素），沒有我（atman，自我），沒有我所（belongings of self）。為什麼會有感受痛苦和快樂、相貌端正和醜陋、內在美好和外在美好、少受和多受，或者感受現世的果報，或者感受來世的果報？然而，在法界（Dharmadhatu，宇宙）中沒有美和惡。』當時，德首菩薩用偈頌回答說：『隨著他們所造的業，相應的果報就會產生。作者實際上並不存在，這是諸佛所說的。譬如清凈明亮的鏡子，隨著所照的物體，顯現的影像各不相同，業的性質也是這樣。又像田地裡的種子，各自互不相知，自然能夠生長出來，業的性質也是這樣。又像技藝精巧的幻術師，在十字路口，示現各種各樣的景象，業的性質也是這樣。』
【English Translation】 English version: Cloud. Although there is karma (action) there is no karta (agent). This is the secret teaching of the Tathagata (Thus Gone One, Buddha). Moreover, all karma arises from one's own mind. To seek externally, clinging to external dharmas (phenomena), is like fighting against oneself. Vainly grasping leads to the formation of karma. If the mind understands non-attachment, external circumstances will naturally not arise. Without external things stirring emotions, how can karma be formed? The 'Ocean of Meaning' says: 'Those who eliminate karmic retribution do so because, in the world of dust, they do not understand their own mind, believing that there are dharmas outside the mind, thus giving rise to hatred and love, and from the karma of greed, retribution is formed.' However, this karmic retribution arises from the mind being deluded by the world of dust, and vainly clinging; it only appears to exist, but in reality, it has no true nature. The deluded believe that the appearance of dust has a source, and thus delusion arises again. Now understanding that the appearance of dust has no substance is enlightenment. Delusion originally has no source, and enlightenment has nowhere to go. Why? Because the deluded mind believes it exists, but it originally has no substance, like a snake on a rope, which originally has no source and nowhere to go. Why? Because on the rope, the deluded mind makes distinctions, believing there is a snake, but the snake originally has no substance. If one believes there is a place of origin and a place to go, that is still delusion. Understanding that there is no coming or going is enlightenment. Enlightenment and delusion are established in relation to each other; it is not that there is first a pure mind and then ignorance. These are not two separate things and cannot be understood separately. Simply understanding that delusion is without delusion is the pure mind. There is never a pure mind first and then ignorance. Therefore, know that delusion and enlightenment are only one mind, like the front and back of a hand, which is always just one hand. If one can deeply understand this, the shadow of karma will naturally disappear. As the Avatamsaka Sutra (Flower Garland Sutra) says: 'At that time, Manjusri Bodhisattva (Gentle Glory Bodhisattva) asked Dakshasirsa Bodhisattva (Virtuous Head Bodhisattva), saying: 'Buddha-child, all sentient beings equally possess the four great elements (earth, water, fire, wind), without atman (self), without belongings of self. Why is it that there is the experience of suffering and happiness, beautiful and ugly appearances, inner goodness and outer goodness, little experience and much experience, or the experience of present retribution, or the experience of future retribution? However, in the Dharmadhatu (Realm of Dharma, Universe) there is no beauty or ugliness.' At that time, Dakshasirsa Bodhisattva answered with a verse: 'According to the karma they create, corresponding retributions will arise. The agent does not actually exist; this is what the Buddhas say. For example, a clear and bright mirror, according to the objects it reflects, manifests different images; the nature of karma is also like this. Also like seeds in a field, each unaware of the others, naturally able to grow, the nature of karma is also like this. Also like a skillful illusionist, at the crossroads, manifesting various appearances, the nature of karma is also like this.'
是。如機關木人。能出種種聲。彼無我非我。業性亦如是。亦如眾鳥類。從㲉而得出。音聲各不同。業性亦如是。譬如胎藏中。諸根悉成就。體相無來處。業性亦如是。又如在地獄。種種諸苦事。彼悉無所從。業性亦如是。譬如轉輪王。成就勝七寶。來處不可得。業性亦如是。又如諸世界。大火所燒然。此火無來處。業性亦如是。凈業障經云。觀一切法。即是佛法。是則為凈諸業障。
如有學人問安國和尚云。若未悟時。善惡業緣是有不。
答。非有。喻如夜夢彼惡人逐。或作梵王帝釋。將為是有。豁然睡覺。寂然無事。信知三界本空。唯是一心。
又有問大珠和尚云。若為得知業盡。
答。現前心。通前生後生。猶如眼見。前佛后佛。萬法同時。經云。一念知一切法是道場。成就一切智故。是知從心所生。皆無真實。如夢心不實。夢事亦虛。世間共知。可深信受。是以善惡之業。理皆性空。不壞緣生。恒冥妙旨。量云。正業是有法。定即有即空故是宗。因云。即緣成即無性故。同喻云。如幻。幻法術等生。即有不礙虛。正業從緣生。空有不相礙。故知萬法從遍計情生。但有虛名。都無實義。如首楞嚴經云。妙覺湛然。周遍法界。含吐十虛。寧有方所。循業發現。世間無知。惑為因緣及自然
【現代漢語翻譯】 現代漢語譯本： 就像機關木人，能發出各種各樣的聲音，但它沒有『我』也不是『我的』，業的性質也是這樣。 又像各種鳥類，從鳥蛋中孵化出來，發出各自不同的聲音，業的性質也是這樣。 譬如在胎兒的身體里，各種器官都已具備，但身體和相貌沒有來處，業的性質也是這樣。 又如在地獄中，種種痛苦的事情，它們都沒有來源，業的性質也是這樣。 譬如轉輪王，成就殊勝的七寶，但這些寶物的來處不可得，業的性質也是這樣。 又如各個世界，被大火焚燒，這火沒有來處，業的性質也是這樣。《凈業障經》說：『觀察一切法，就是佛法，這樣就能清凈各種業障。』
有學人問安國和尚說：『如果還沒有開悟的時候，善惡業緣是存在的嗎？』
安國和尚回答說：『不是真實存在的。比如晚上做夢，夢見有惡人追趕，或者夢見自己成了梵王、帝釋，以為是真的。一旦醒來，一切都寂靜無事。要相信三界本來就是空，只有一心是真實的。』
又有人問大珠和尚說：『要怎樣才能知道業已經盡了呢？』
大珠和尚回答說：『當下的心，貫通前生和後生，就像眼睛能看見一樣，看見前佛和后佛，萬法同時顯現。《經》中說：『一念知一切法就是道場，成就一切智慧。』由此可知，從心所生的一切，都沒有真實性。就像夢中的心不真實，夢中的事情也是虛假的，這是世間人都知道的，應該深信不疑。因此，善惡之業，從理上來說都是性空的，但不會壞滅因緣生法。始終暗合著微妙的旨意。量論說：『正業是有法，確定是有即是空，這是宗。』因論說：『即是因緣和合而成，即是無自性，這是因。』同喻說：『如幻術。幻術等生出的事物，即是有，不妨礙其虛幻。正業從因緣生，空和有不妨礙。』所以知道萬法是從遍計所執的情識產生的，只有虛假的名相，完全沒有真實的意義。如《首楞嚴經》說：『妙覺湛然，周遍法界，含容和吐納整個虛空，哪裡會有方位和處所呢？只是隨著業力而顯現，世間人不知道，迷惑地認為是因緣和自然。』
【English Translation】 English version: It is like a mechanical puppet, capable of producing various sounds, yet it has no 'I' and is not 'mine'. The nature of karma is also like this. It is also like various kinds of birds, hatched from eggs, each producing different sounds. The nature of karma is also like this. For example, in the womb, all organs are complete, but the body and appearance have no origin. The nature of karma is also like this. Also, like in hell, all kinds of suffering events occur, but they have no source. The nature of karma is also like this. For example, a Chakravarti King (Universal Ruler), who possesses the supreme seven treasures, but the origin of these treasures is unattainable. The nature of karma is also like this. Also, like all the worlds, burned by a great fire, this fire has no origin. The nature of karma is also like this. The Sutra of Cleansing Karmic Obstacles says: 'Observing all dharmas (phenomena) is the Buddha Dharma, and thus one can purify all karmic obstacles.'
If a student asks Abbot Anguo (Anguo Heshang): 'If one is not yet enlightened, do good and evil karmic conditions exist?'
The Abbot replies: 'They are not truly existent. For example, in a night dream, one dreams of being chased by an evil person, or of becoming Brahma (Fanwang) or Indra (Dishi), believing it to be real. But upon waking up, everything is quiet and nothing happens. Believe that the three realms are fundamentally empty, and only the one mind is real.'
Someone also asked Abbot Dazhu (Dazhu Heshang): 'How can one know when karma is exhausted?'
The Abbot replies: 'The present mind connects the past life and the future life, just as the eyes can see, seeing the past Buddhas and the future Buddhas, all dharmas appearing simultaneously. The Sutra says: 'A single thought knowing all dharmas is the Bodhimanda (Daochang, place of enlightenment), accomplishing all wisdom.' From this, it is known that everything arising from the mind has no reality. Just as the mind in a dream is unreal, the events in a dream are also illusory. This is known by everyone in the world and should be deeply believed. Therefore, the karma of good and evil, in principle, is empty in nature, but it does not destroy the arising of conditions. It always secretly accords with the subtle meaning. The Pramana (Lianglun, treatise on valid cognition) says: 'Right karma is an existent dharma, it is certain that existence is emptiness, this is the thesis.' The Hetu (Yinlun, reason) says: 'It is formed by the aggregation of conditions, it is without self-nature, this is the reason.' The example says: 'Like illusion. The things produced by illusion, etc., exist, but do not hinder their illusory nature. Right karma arises from conditions, emptiness and existence do not hinder each other.' Therefore, know that all dharmas arise from the mind's conceptual constructions (bianji suozhi), there are only false names, and no real meaning at all. As the Surangama Sutra (Shoulengyan Jing) says: 'The wonderful enlightenment is clear and pervasive, encompassing the entire Dharma Realm, containing and emitting the ten directions of space, where would there be a location or place? It merely manifests according to karma, and the world does not know, mistakenly believing it to be causation and nature.'
性。皆是識心分別計度。但有言說。都無實義。含吐十虛者。含即一真不動。在如來藏中。吐即依妄分別。乃隨處發現。但有纖塵發現之處。皆是自心生。從分別有。若知發處虛妄。則頓悟真空。真空現前。豈存言說。
問。真心不動。三際靡遷。云何說心流轉。又云絕流轉義。
答。所云隨流返流。皆約。眾生緣慮之心。妄稱流轉。其體常寂。但不見一念起處。即是不流。未必有念可斷。智嚴經云。文殊師利言。云何斷流轉。以於過去心不起。未來識不行。現在意不動。不住不思惟。不覺不分別。故知以境對境。將心治心。狗逐塊而逾多。人避影而徒乏。若能知身是影。舍塊就人。則影滅跡沈。安然履道。故知萬動皆淫悉成魔業。若知心不動。則不隨流。方入宗鏡之中。永超魔幻。自然心智寂滅。諸見消亡。如大虛空藏菩薩所問經云。山相擊王菩薩曰。譬如有孔隙處。風入其中。搖動於物。有往來相。菩薩亦爾。若心有間隙。心則搖動。以搖動故。魔則得便。是故菩薩守護於心。不令間隙。若心無間隙。則諸相圓滿。以相圓滿故。則空性圓滿。是為菩薩超魔法門。乃至文殊師利菩薩曰。仁者。汝等所說。悉是魔境。何以故。施設文字。皆為魔業。乃至佛語猶為魔業。無有言說。離諸文字。魔無能為。若
【現代漢語翻譯】 現代漢語譯本 性，都是識心（vijñāna-citta）分別計度出來的，只有言說，沒有實際意義。『含吐十虛』，『含』指一真不動，在如來藏（Tathāgatagarbha）中；『吐』指依妄分別，隨處發現。只要有纖塵發現的地方，都是自心所生，從分別而有。如果知道發現之處是虛妄的，就能頓悟真空。真空現前，哪裡還有言說？
問：真心不動，過去、現在、未來三際沒有遷變，為什麼說心流轉，又說絕流轉之義？
答：所說的『隨流返流』，都是就眾生緣慮之心，妄稱流轉，它的本體常寂。只要不見一念生起之處，就是不流，未必有念可以斷。智嚴經說：『文殊師利（Mañjuśrī）言，云何斷流轉？以於過去心不起，未來識不行，現在意不動，不住不思惟，不覺不分別。』所以知道以境對境，將心治心，就像狗追逐土塊反而更多，人躲避影子反而更疲憊。如果能知道身是影子，捨棄土塊而接近人，那麼影子就會消失，足跡也會沉沒，安然地走在正道上。所以知道萬動都是淫慾，全部成為魔業。如果知道心不動，就不隨波逐流，才能進入宗鏡之中，永遠超越魔幻。自然心智寂滅，各種見解消亡。如大虛空藏菩薩所問經說：『山相擊王菩薩說，譬如有孔隙的地方，風進入其中，搖動物體，有往來之相。菩薩也是這樣，如果心有間隙，心就會搖動。因為搖動，魔就有了可乘之機。所以菩薩守護自己的心，不讓它有間隙。如果心沒有間隙，那麼諸相就圓滿。因為相圓滿，所以空性圓滿。這就是菩薩超越魔法之門。』乃至文殊師利菩薩說：『仁者，你們所說的，都是魔境。為什麼呢？施設文字，都是魔業。乃至佛語也是魔業。沒有言說，離開一切文字，魔就無能為力。』
【English Translation】 English version Its nature is all conceptualization and calculation by the discriminating mind (vijñāna-citta). There are only words, but no real meaning. 'Containing and emitting the ten voids' means that 'containing' refers to the one true and unmoving, which is in the Tathāgatagarbha (如來藏); 'emitting' refers to relying on false discrimination, which appears everywhere. Wherever there is the slightest appearance of dust, it is all born from one's own mind and arises from discrimination. If one knows that the place of appearance is illusory, then one will suddenly realize true emptiness. When true emptiness appears, how can there be any words?
Question: The true mind is unmoving, and the three times (past, present, and future) do not change. Why do you say that the mind flows and also say that the meaning of flow is cut off?
Answer: The so-called 'following the flow and returning to the flow' all refer to the mind of sentient beings that is attached to conditions and falsely claims to be flowing. Its essence is always still. As long as one does not see the place where a thought arises, it is not flowing, and there is no need to cut off a thought. The Zhiyan Sutra says: 'Mañjuśrī (文殊師利) said, how to cut off the flow? Because the past mind does not arise, the future consciousness does not proceed, and the present intention does not move, does not dwell, does not think, does not perceive, and does not discriminate.' Therefore, knowing that using an object to counter an object and using the mind to control the mind is like a dog chasing a clod of earth, which only increases the number of clods, and a person avoiding a shadow, which only increases fatigue. If one can know that the body is a shadow, abandon the clod and approach the person, then the shadow will disappear, the traces will sink, and one will walk peacefully on the path. Therefore, knowing that all movements are lustful and all become demonic karma. If one knows that the mind is unmoving, then one will not follow the flow and can enter the mirror of the sect and forever transcend the illusion of demons. Naturally, the mind and wisdom will be extinguished, and all views will disappear. As the Great Treasury of Empty Space Bodhisattva asked in the sutra: 'The Bodhisattva King of Mountain Clashes said, for example, if there is a gap, wind enters it and shakes objects, and there is an appearance of coming and going. Bodhisattvas are also like this. If the mind has gaps, the mind will shake. Because of the shaking, demons will have an opportunity to take advantage of. Therefore, Bodhisattvas guard their minds and do not allow them to have gaps. If the mind has no gaps, then all appearances will be complete. Because the appearances are complete, emptiness is complete. This is the door for Bodhisattvas to transcend the magic of demons.' Even Mañjuśrī Bodhisattva said: 'Benevolent ones, what you have said is all a demonic realm. Why? Establishing words is all demonic karma. Even the words of the Buddha are demonic karma. Without words, apart from all words, demons can do nothing.'
無施設。即無我見及文字見。以無我故。則于諸法無有損益。如是入者。則超魔境。是為菩薩超魔法門。大乘千缽大教王經云。佛言。諸天魔幻惑種種相貌。障修學人心眼聖道。乃至令見一切幻相前後生死之事。善惡諸相。魔作幻惑。非關正智。唯心示變。莫取外緣。修學行人。必不得於夢境界。及現眼前。取相執著。動轉人心。恐畏怕怖。則被天魔鬼神之所障礙。行人正見。須常諦觀心性。見性寂靜。心性無物。是相莫取。則無境界妄想因緣。是故行人。勤行精進。實勿退轉懈怠懶墮。則得速證無上正等菩提。大智度論云。除諸法實相。皆菩薩魔事。若證般若。能契實相。即過魔事。此是約說證實相時事。當親證時。如人飲水。不可取說而不證。若但說過魔。不離魔界。若過魔界。說證俱絕。是知必無境魔。但從心起。何者。若內心樂生死。則身為天魔。內心著邪見。則身為外道。乃至心外見法。理外別求。皆成外道。
問。凡聖一心。同其種性。種性無異。云何所受因果不同。報應有別。
答。雖自業各受。妄有升沉。而緣性無生。了不可得。諸法無行經云。佛告文殊師利。一切眾生。其心皆一。是名種性。種性即根本義。根本常一。而眾生妄起自他差別。凡聖高下。雖起差別。一體不動。以差別性
【現代漢語翻譯】 現代漢語譯本 無施設：即沒有我見以及文字見。因為沒有我，所以對於一切法就沒有損益。像這樣進入（實相）的人，就能超越魔境。這就是菩薩超越魔法之門。《大乘千缽大教王經》說，佛說：『諸天魔會幻化出各種各樣的相貌，障礙修學人的心眼和聖道，甚至讓人看到一切幻相，包括前世今生之事，善惡諸相，這些都是魔所作的幻惑，與真正的智慧無關，只是心的示現變化。不要執取外在的因緣。修學的人，一定不要在夢境中，以及現在眼前，執取相狀而產生執著，動搖人心，產生恐懼害怕，這樣就會被天魔鬼神所障礙。修行人正確的見解，必須常常仔細觀察心性，見到心性寂靜，心性中空無一物，這樣的相狀也不要執取，這樣就沒有境界妄想的因緣。所以修行人，要勤奮精進，實在不要退轉懈怠懶惰，就能迅速證得無上正等菩提。』《大智度論》說：『除了諸法的實相，其餘都是菩薩的魔事。如果證得般若（prajna，智慧），能夠契合實相，就能超越魔事。』這是大約來說明證實相時候的事情。當親自證悟的時候，就像人喝水，冷暖自知，無法用言語來描述而不親自去證悟。如果只是說超越魔，卻沒有離開魔的境界。如果超越了魔的境界，那麼言說和證悟都寂滅了。由此可知，本來就沒有外在的魔境，一切都從內心生起。為什麼呢？如果內心喜歡生死，那麼自身就是天魔。內心執著邪見，那麼自身就是外道。乃至心外見法，在道理之外另外尋求，都會成為外道。
問：凡夫和聖人，心性相同，種性沒有差異，為什麼所受的因果不同，報應有差別呢？
答：雖然各自的業力各自承受，妄想有上升和下沉，但是緣起性空，了不可得。《諸法無行經》說，佛告訴文殊師利（Manjushri）：『一切眾生，他們的心都是一樣的，這叫做種性。種性就是根本的意義。根本永遠是一樣的，但是眾生妄想生起自己和他人之間的差別，凡夫和聖人之間的高下。雖然生起差別，但是一體是不動搖的，因為差別性
【English Translation】 English version No establishment: This means no self-view and no literal view. Because there is no self, there is no gain or loss in all dharmas. One who enters (reality) in this way can transcend the realm of demons. This is the Dharma gate for Bodhisattvas to transcend demonic realms. The Mahayana Thousand Bowl Great Teaching King Sutra says, the Buddha said: 'The heavenly demons will conjure up various appearances to obstruct the mind's eye and the holy path of those who are studying, even causing them to see all illusions, including matters of past and present lives, good and evil appearances. These are all illusions created by demons, and have nothing to do with true wisdom, but are merely manifestations of the mind. Do not cling to external causes and conditions. Those who are studying must not, in dreams or in what appears before their eyes, grasp at appearances and become attached, agitating their minds and causing fear and dread. In this way, they will be obstructed by heavenly demons and ghosts and spirits. The correct view of practitioners must be to constantly and carefully observe the nature of the mind, to see that the nature of the mind is tranquil, and that there is nothing in the nature of the mind. Do not grasp at such appearances, so that there will be no causes and conditions for delusional thoughts of realms. Therefore, practitioners, diligently practice with vigor, and do not retreat, become lax, or lazy, so that they can quickly attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment).' The Mahaprajnaparamita Shastra says: 'Except for the true nature of all dharmas, everything else is the work of demons for Bodhisattvas. If one attains prajna (wisdom) and can accord with the true nature, one can transcend the work of demons.' This is a general statement about the time of verifying the true nature. When one personally realizes it, it is like drinking water; one knows whether it is cold or warm for oneself, and it cannot be described in words without personally realizing it. If one only talks about transcending demons without leaving the realm of demons, if one transcends the realm of demons, then both speech and realization cease. From this, it can be known that there are no external demonic realms, and everything arises from the mind. Why? If the mind delights in birth and death, then one's own body is a heavenly demon. If the mind is attached to wrong views, then one's own body is an externalist. Even seeing dharmas outside the mind, and seeking separately outside of reason, will all become externalists.
Question: The minds of ordinary beings and sages are the same, and their natures are no different. Why are the causes and effects they receive different, and why are their retributions different?
Answer: Although each receives their own karma, and there are illusory ascents and descents, the nature of dependent origination is unarisen and unattainable. The Sutra on the Absence of Actions in All Dharmas says, the Buddha told Manjushri (Manjushri): 'All sentient beings, their minds are all the same, this is called nature. Nature is the meaning of the root. The root is always the same, but sentient beings falsely create distinctions between themselves and others, and the high and low between ordinary beings and sages. Although distinctions arise, the one body is unmoving, because of the nature of distinction.'
非有故。但是妄起無實體故。所以經云。佛言。文殊師利。一切眾生皆無有心。緣。性不可得故。是名種性。又一切善惡境界。皆是心光。一切勝劣受用。皆是心果。大莊嚴論偈云。種種心光起。如是種種相。光體非體故。不得彼法實。種種心光。即是種種事相。或異時起。謂貪瞋光等。或同時起。謂信進光等。如是染位心數。凈位心數。唯有光明而無光體。是故世尊。不說彼為真實之法。又云。諸行剎那增上者。如佛說心將世間去。心牽世間來。由心自在。世間隨轉。識緣名色。此說亦爾。故知諸行是心果。又隨凈者。凈是禪定人心。彼人諸行。隨凈心轉。修禪比丘具足神通。心得自在。若欲令木為金。則得隨意。故知諸行皆是心果。又隨生者。如作罪眾生。可得外物一切下劣。作福眾生。可得外物一切妙好。故知諸行皆是心果。當知一切萬法。既以心為因。亦以心為果。雖然凈穢顯現不同。於心鏡中如光如影。了不可得。
問。入唯識門。觀一切境。自然無相。何用更言破相顯理。復云棄有觀空。若有所破之宗。則立能空之理。既存空法。還成有相之因。若守觀門。豈合無為之道。
答。夫言破相者。是未入唯識。去其妄執。雖言破相。實無所破。既無所破之有。亦無能破之空。情執若消。空有俱寂
【現代漢語翻譯】 現代漢語譯本：並非有實在的緣故，而是因為虛妄生起，沒有實體。所以經中說：『佛說，文殊師利（Manjushri，菩薩名）。一切眾生都沒有真實的心，因為緣起和自性都不可得。』這就是所謂的種性（gotra，潛能）。此外，一切善惡境界，都是心光所顯現；一切殊勝或低劣的感受和享用，都是心的果報。《大莊嚴論》的偈頌說：『種種心光生起，顯現種種事相。光體本身並非實體，所以無法獲得彼法的真實。』種種心光，就是種種事相，或者異時生起，比如貪嗔之光等；或者同時生起，比如信進之光等。無論是染污位的心數，還是清凈位的心數，都只有光明而沒有光體。因此，世尊（釋迦牟尼佛）不說它們是真實之法。又說：『諸行的剎那增上，就像佛所說的心引導世間去，心牽引世間來。』由於心是自在的，世間隨著心而轉變。識緣名色（nama-rupa，精神和物質），也是這個道理。所以知道諸行是心的果報。此外，隨著清凈者，清凈是指禪定中的人心。這些人的諸行，隨著清凈心而轉變。修禪的比丘（bhiksu，佛教出家人）具足神通，心得自在，如果想要讓木頭變成金子，就能如意實現。所以知道諸行都是心的果報。此外，隨著所生，比如作惡的眾生，所得到的外物一切都是低劣的；作福的眾生，所得到的外物一切都是美妙的。所以知道諸行都是心的果報。應當知道一切萬法，既以心為因，也以心為果。雖然清凈和污穢的顯現不同，但在心鏡中就像光和影一樣，終究是不可得的。 問：進入唯識之門，觀察一切境界，自然沒有相狀。為什麼還要說破相顯理，又說捨棄有而觀空？如果有所要破的宗派，就設立能空的道理。既然存在空法，還是會成為有相的因。如果只是守護觀門，怎麼能契合無為之道？ 答：所謂破相，是指尚未進入唯識之門時，去除其虛妄執著。雖然說是破相，實際上並沒有什麼可破的。既然沒有可破的有，也沒有能破的空。情執如果消除了，空和有就都寂滅了。
【English Translation】 English version: It is not because there is a real cause, but because delusion arises without substance. Therefore, the sutra says: 'The Buddha said, Manjushri (Manjushri, a Bodhisattva). All sentient beings have no real mind, because dependent origination and self-nature are unattainable.' This is what is called gotra (gotra, potential). Furthermore, all good and evil realms are manifestations of the light of the mind; all superior or inferior feelings and enjoyments are the fruits of the mind. The verse in the Mahāsaṃghika-vinaya says: 'Various lights of the mind arise, manifesting various phenomena. The light itself is not a substance, so the reality of that dharma cannot be obtained.' The various lights of the mind are the various phenomena, either arising at different times, such as the light of greed and anger; or arising at the same time, such as the light of faith and diligence. Whether it is the mental states of the defiled realm or the mental states of the pure realm, there is only light without a body of light. Therefore, the World-Honored One (Shakyamuni Buddha) does not say that they are real dharmas. It also says: 'The momentary increase of all actions is like the Buddha saying that the mind leads the world away, and the mind pulls the world back.' Because the mind is free, the world changes with the mind. Consciousness conditions name and form (nama-rupa, mind and matter), and the same principle applies here. Therefore, it is known that all actions are the fruits of the mind. Furthermore, following the pure, purity refers to the mind of a person in meditation. The actions of these people change with the pure mind. A meditating bhiksu (bhiksu, Buddhist monk) possesses supernatural powers and has freedom of mind. If he wants to turn wood into gold, he can do so at will. Therefore, it is known that all actions are the fruits of the mind. Furthermore, following birth, for example, sentient beings who commit evil deeds obtain everything inferior externally; sentient beings who perform meritorious deeds obtain everything wonderful externally. Therefore, it is known that all actions are the fruits of the mind. It should be known that all dharmas are both caused by the mind and are the result of the mind. Although the manifestations of purity and defilement are different, they are like light and shadow in the mirror of the mind, and ultimately unattainable. Question: Entering the gate of Consciousness-Only, observing all realms, naturally there is no form. Why is it still said to break form and reveal principle, and also to abandon existence and contemplate emptiness? If there is a school to be refuted, then the principle of being able to empty is established. Since the dharma of emptiness exists, it will still become the cause of having form. If one only guards the gate of contemplation, how can it accord with the way of non-action? Answer: The so-called breaking of form refers to removing false attachments when one has not yet entered the gate of Consciousness-Only. Although it is said to break form, in reality there is nothing to break. Since there is no existence to be broken, there is also no emptiness that can break. If emotional attachments are eliminated, both emptiness and existence will be extinguished.
。前塵無定。破立隨心。迷真之妄不生。對妄之真亦絕。大智度論云。種種取相。皆為虛妄。如玻璃珠隨前色變。自無定色。諸法亦如是。無有定相。隨心為異。若常無常等相。如以瞋心。見此人為弊。若瞋心休。自淫慾心生。見此人還復為好。若以憍慢心生。見此人以為卑賤。聞其有德。還生敬心。如是等有理而憎愛。無理。而憎愛。皆是虛妄憶想。若除虛誑。亦無空相。無相相。無作相。無所破故。尚不宗無相之理。豈存破立之門。以成壞去取。皆自心故。若直了心。自然絕觀。如楞伽經偈云。一切無涅槃。無有涅槃佛。無有佛涅槃。遠離覺所覺。若有若無有。是二悉俱離。牟尼寂靜觀。是則遠離生。是名為不取。今世後世凈。有二偈半。大云解云。初一偈。了今一如。謂此約無愿觀以顯圓成。無涅槃佛。故無愿矣。初句。謂色心等一切法中無得涅槃。以一切法本如故。若得涅槃。是斷常見。滅法是斷。證得是常。次句。既無涅槃。云何有佛。故經云。見斷煩惱而得成佛。此則名為壞佛法者。煩惱與佛性寂靜故。第四句中。所覺如故。無有涅槃。能覺如故。無有得佛。離覺所覺。混同一如。
問。見聞覺知。不出俗諦心量。真諦無得無生。還出心量不。
答。夫量者。是能緣心。但有對俗說真。因虛
【現代漢語翻譯】 現代漢語譯本：過去的塵埃沒有定數，破除與建立都隨心而動。執迷於真實的虛妄不會產生，針對虛妄的真實也完全斷絕。《大智度論》說：『種種執取表相，都是虛妄的。』如同玻璃珠隨著前面的顏色而變化，自身沒有固定的顏色。一切諸法也是如此，沒有固定的表相，隨著心而不同。如果存在常、無常等表相，就像以嗔恨心看待某人，覺得他很糟糕；如果嗔恨心停止，淫慾心生起，看到這個人又覺得很好。如果以驕慢心生起，覺得這個人卑賤；聽到他有德行，又會生起敬佩之心。像這樣，有道理的憎恨和愛，沒有道理的憎恨和愛，都是虛妄的憶想。如果去除虛假的欺騙，也就沒有空相、無相相、無作相，因為沒有什麼可以破除的。尚且不推崇無相的道理，哪裡還會存在破除與建立的門徑呢？因為成就、壞滅、離去、獲取，都源於自心。如果直接明瞭自心，自然會斷絕觀想。如同《楞伽經》的偈頌所說：『一切沒有涅槃（Nirvana，寂滅），沒有涅槃佛（Buddha，覺悟者），沒有佛的涅槃，遠離覺悟者和被覺悟者。若說有或說無，這二者都應遠離。牟尼（Muni，聖者）寂靜的觀照，就是遠離生滅。這被稱為不執取，今生和來世都清凈。』共有二偈半。《大云經》解釋說：最初一偈，明瞭一切如一，這是指通過無愿觀來顯現圓滿成就。沒有涅槃佛，所以沒有愿求。第一句說，在色、心等一切法中，沒有得到涅槃。因為一切法的本性都是如此。如果得到涅槃，就是斷滅常見。滅法是斷滅，證得是常。第二句說，既然沒有涅槃，怎麼會有佛呢？所以經中說：『見到斷除煩惱而成就佛，這就被稱為破壞佛法的人。』煩惱與佛性都是寂靜的。第四句中，被覺悟者如如不動，所以沒有涅槃；能覺悟者如如不動，所以沒有得佛。遠離覺悟者和被覺悟者，混合成一體。 有人問：『見、聞、覺、知，沒有超出世俗諦（conventional truth）的心量。真諦（ultimate truth）無所得無生，是否超出心量？』 回答：『所謂『量』，是能緣的心。只是因為有針對世俗而說的真諦，因為虛妄
【English Translation】 English version: The past is uncertain. Destruction and establishment follow the mind. The delusion of clinging to the real does not arise, and the reality that opposes delusion is also completely cut off. The Mahaprajnaparamita-sastra (大智度論) says: 'All kinds of grasping at appearances are false.' Like a glass bead that changes with the color in front of it, it has no fixed color of its own. All dharmas are also like this, without fixed appearances, varying with the mind. If there are appearances such as permanence and impermanence, it is like seeing someone with anger, feeling that they are bad; if the anger ceases and lust arises, seeing this person again feels good. If arrogance arises, feeling that this person is lowly; hearing of their virtues, respect arises again. Like this, hatred and love with reason, and hatred and love without reason, are all false recollections. If false deception is removed, there is also no emptiness-appearance, no non-appearance-appearance, no non-action-appearance, because there is nothing to be destroyed. One does not even uphold the principle of non-appearance, so how can there be a gate of destruction and establishment? Because accomplishment, destruction, departure, and acquisition all come from one's own mind. If one directly understands the mind, contemplation will naturally cease. As the verse in the Lankavatara Sutra (楞伽經) says: 'Everything is without Nirvana (涅槃, extinction), there is no Nirvana Buddha (涅槃佛, enlightened one), there is no Buddha's Nirvana, far from the perceiver and the perceived. Whether there is or there is not, these two should both be abandoned. The Muni's (牟尼, sage) silent contemplation is far from birth and death. This is called non-grasping, pure in this life and the next.' There are two and a half verses in total. The Mahamegha Sutra (大云經) explains: The first verse clarifies that everything is one, which refers to revealing perfect accomplishment through the non-wishing contemplation. There is no Nirvana Buddha, so there is no wish. The first sentence says that in all dharmas such as form and mind, there is no attainment of Nirvana. Because the nature of all dharmas is like this. If Nirvana is attained, it is the annihilation of the common view. The annihilation of dharma is annihilation, and the attainment is permanence. The second sentence says that since there is no Nirvana, how can there be a Buddha? Therefore, the sutra says: 'Seeing the cutting off of afflictions and the attainment of Buddhahood, this is called someone who destroys the Buddha Dharma.' Afflictions and Buddha-nature are both silent. In the fourth sentence, the perceived is unmoving, so there is no Nirvana; the perceiver is unmoving, so there is no attainment of Buddhahood. Far from the perceiver and the perceived, blending into one. Someone asks: 'Seeing, hearing, perceiving, and knowing do not exceed the measure of the conventional truth (俗諦). The ultimate truth (真諦) is without attainment and without birth. Does it exceed the measure of the mind?' The answer: 'The so-called 'measure' is the mind that can perceive. It is only because there is ultimate truth spoken in relation to the conventional, because of falsehood
立實。斥差別。論平等。遣異相。建如如。儘是對待得。名破執設教。若能真俗雙拂。空有俱消。了邊即中無邊可離。達中即邊。無中可存。能證之智既亡。所證之理亦寂。方超心量。入絕待門。若有得無得。有生無生。盡不出於心量。楞伽經偈云。離一切諸見。及離想所想。無得亦無生。我說為心量。非性非非性。性非性悉離。謂彼心解脫。我說為心量。如如與空際。涅槃及法界。種種意生身。我說為心量。所以涅槃經云。若有一法過涅槃者。我亦說如幻如化。以涅槃無相。若取于相。即自心現量。非真涅槃故。佛說言。設有一佛過於涅槃。趣所得心。亦成心量。自心所變。盡為幻化。故知似形言跡。瞥生妙解。皆是心量所牧。未有一法不關心矣。若能悟心無心。了境無境。理量雙消。可入宗鏡。
問。夫論心量。不出見聞。若約見聞。則存前境。云何成唯心之義。
答。此是無心之心量。非有實體。
問。若無實體。云何建立一切諸法。
答。只由無體無性。方成萬有。萬有所起。不離真空。若言有性。一法不成。則空不自空。豈能容色。若色不自色。方能合空。摩訶衍論云。一切諸法唯心迴轉。無餘法者。如是心法亦不可得。楞伽經云。無心之心量。我說為心量。由心不可得之句。立
【現代漢語翻譯】 現代漢語譯本： 確立真實（立實），破斥差別（斥差別），論述平等（論平等），去除差異之相（遣異相），建立如如之理（建如如），這些都是針對對待而設立的教法，名為破除執著而設的教義（破執設教）。如果能夠真正地將真諦和俗諦都放下（真俗雙拂），空和有都消失（空有俱消），領悟到邊就是中，沒有邊可以離開（了邊即中無邊可離），通達中就是邊，沒有中可以存在（達中即邊無中可存），能夠證悟的智慧已經消亡（能證之智既亡），所證悟的真理也寂靜（所證之理亦寂），才能超越心識的度量（超心量），進入絕對待的境界（入絕待門）。如果有所得或無所得（有得無得），有生或無生（有生無生），都不能超出心識的度量（心量）。《楞伽經》（Lanka Sutra）的偈語說：『遠離一切諸見（離一切諸見），以及遠離想像和所想像的（及離想所想），無所得也無所生（無得亦無生），我說這是心識的度量（我說為心量）。非自性也非非自性（非性非非性），自性和非自性都遠離（性非性悉離），這叫做心識的解脫（謂彼心解脫），我說這是心識的度量（我說為心量）。如如與空際（如如與空際），涅槃和法界（涅槃及法界），種種意生身（種種意生身），我說這是心識的度量（我說為心量）。』所以《涅槃經》（Nirvana Sutra）說：『如果有一法超過涅槃（若有一法過涅槃者），我也說它如夢幻如變化（我亦說如幻如化）。』因為涅槃沒有相（以涅槃無相），如果執取于相（若取于相），那就是自心所顯現的量度（即自心現量），不是真正的涅槃（非真涅槃故）。佛說：『假設有一佛超過涅槃（設有一佛過於涅槃），趣向所得之心（趣所得心），也成為心識的度量（亦成心量）。』自心所變現的（自心所變），都是幻化（盡為幻化）。所以要知道，相似的言語和行為（似形言跡），稍微產生微妙的理解（瞥生妙解），都是心識度量所管轄的（皆是心量所牧），沒有一法不與心有關聯（未有一法不關心矣）。如果能夠領悟心無心（悟心無心），了知境無境（了境無境），理和量都消失（理量雙消），就可以進入宗鏡（可入宗鏡）。
問：如果論述心量，不能超出見聞（不出見聞）。如果依據見聞，就存在之前的境界（則存前境）。如何成就唯心的意義（云何成唯心之義）？
答：這是無心之心量（無心之心量），沒有實體（非有實體）。
問：如果沒有實體（若無實體），如何建立一切諸法（云何建立一切諸法）？
答：正因為沒有體性（無體無性），才能成就萬有（方成萬有）。萬有生起（萬有所起），不離真空（不離真空）。如果說有體性（若言有性），一法也不能成就（一法不成）。那麼空就不能自空（則空不自空），怎麼能容納色（豈能容色）？如果色不自色（若色不自色），才能與空相合（方能合空）。《摩訶衍論》（Mahayanalankara Sutra）說：『一切諸法唯心迴轉（一切諸法唯心迴轉），沒有其餘的法（無餘法者）。』像這樣的心法也是不可得的（如是心法亦不可得）。《楞伽經》（Lanka Sutra）說：『無心之心量（無心之心量），我說這是心識的度量（我說為心量）。』通過心不可得的語句（由心不可得之句），來建立（立）。
【English Translation】 English version: Establishing reality (Li Shi), refuting differences (Chi Chabei), discussing equality (Lun Pingdeng), eliminating different appearances (Qian Yixiang), establishing Suchness (Jian Ruru), all of these are teachings established in response to duality, called doctrines established to break attachments (Po Zhi Shejiao). If one can truly put down both the true and the conventional (Zhensu Shuangfu), both emptiness and existence disappear (Kongyou Juxiao), realizing that the edge is the center, and there is no edge to leave (Liao Bian Ji Zhong Wu Bian Ke Li), understanding that the center is the edge, and there is no center to remain (Da Zhong Ji Bian Wu Zhong Ke Cun), the wisdom that can realize has vanished (Neng Zheng Zhi Ji Wang), and the truth that is realized is also silent (Suo Zheng Zhi Yi Ji), only then can one transcend the measurement of the mind (Chao Xinliang), and enter the realm of absolute non-duality (Ru Juedai Men). If there is something to be gained or nothing to be gained (You De Wu De), there is birth or no birth (You Sheng Wu Sheng), all cannot exceed the measurement of the mind (Xinliang). The verse in the Lanka Sutra (Lanka Sutra) says: 'Away from all views (Li Yiqie Zhujian), and away from imagination and what is imagined (Ji Li Xiang Suo Xiang), there is no gain and no birth (Wu De Yi Wu Sheng), I say this is the measurement of the mind (Wo Shuo Wei Xinliang). Neither self-nature nor non-self-nature (Fei Xing Fei Fei Xing), self-nature and non-self-nature are all separated (Xing Fei Xing Xi Li), this is called the liberation of the mind (Wei Bi Xin Jietuo), I say this is the measurement of the mind (Wo Shuo Wei Xinliang). Suchness and the expanse of space (Ruru Yu Kongji), Nirvana and the Dharmadhatu (Nirvana Ji Fajie), various mind-born bodies (Zhongzhong Yisheng Shen), I say this is the measurement of the mind (Wo Shuo Wei Xinliang).' Therefore, the Nirvana Sutra (Nirvana Sutra) says: 'If there is a dharma that exceeds Nirvana (Ruo You Yi Fa Guo Nirvana Zhe), I also say it is like a dream or a transformation (Wo Yi Shuo Ru Huan Ru Hua).' Because Nirvana has no form (Yi Nirvana Wu Xiang), if one clings to form (Ruo Qu Yu Xiang), then that is the measurement manifested by one's own mind (Ji Zixin Xianliang), not true Nirvana (Fei Zhen Nirvana Gu). The Buddha said: 'Suppose there is a Buddha who exceeds Nirvana (She You Yi Fo Guo Yu Nirvana), directing the mind towards what is gained (Qu Suo De Xin), it also becomes the measurement of the mind (Yi Cheng Xinliang).' What is transformed by one's own mind (Zixin Suo Bian), is all illusion (Jin Wei Huanhua). Therefore, know that similar words and deeds (Si Xing Yanji), a slight arising of subtle understanding (Pie Sheng Miaojie), are all governed by the measurement of the mind (Jie Shi Xinliang Suo Mu), there is no dharma that is not related to the mind (Wei You Yi Fa Bu Guan Xin Yi). If one can realize that the mind is no-mind (Wu Xin Wu Xin), and understand that the realm is no-realm (Liao Jing Wu Jing), both principle and measurement disappear (Li Liang Shuang Xiao), then one can enter the Mirror of the Doctrine (Ke Ru Zongjing).
Question: If discussing the measurement of the mind, it cannot exceed seeing and hearing (Bu Chu Jianwen). If based on seeing and hearing, then the previous realm exists (Ze Cun Qian Jing). How can the meaning of mind-only be accomplished (Yunhe Cheng Weixin Zhi Yi)?
Answer: This is the measurement of the mind of no-mind (Wu Xin Zhi Xinliang), without substance (Fei You Shiti).
Question: If there is no substance (Ruo Wu Shiti), how can all dharmas be established (Yunhe Jianli Yiqie Zhufa)?
Answer: Precisely because there is no substance or nature (Wu Ti Wu Xing), can myriad existences be accomplished (Fang Cheng Wan You). The arising of myriad existences (Wan You Suo Qi), does not depart from true emptiness (Bu Li Zhenkong). If it is said that there is nature (Ruo Yan You Xing), not a single dharma can be accomplished (Yi Fa Bu Cheng). Then emptiness cannot be empty of itself (Ze Kong Bu Zi Kong), how can it contain form (Qi Neng Rong Se)? If form is not form of itself (Ruo Se Bu Zi Se), then it can combine with emptiness (Fang Neng He Kong). The Mahayanalankara Sutra (Mahayanalankara Sutra) says: 'All dharmas revolve only by the mind (Yiqie Zhufa Weixin Huizhuan), there are no other dharmas (Wu Yu Fa Zhe).' Such mind-dharma is also unattainable (Rushi Xinfa Yi Bukede). The Lanka Sutra (Lanka Sutra) says: 'The measurement of the mind of no-mind (Wu Xin Zhi Xinliang), I say this is the measurement of the mind (Wo Shuo Wei Xinliang).' Through the statement that the mind is unattainable (You Xin Bukede Zhi Ju), to establish (Li).
大空之義。由無心之心量句。成幻差別之義。由大空之義。諸法得成。由幻差別義。空理得顯。
問。妄能覆真。全成生死。真能奪妄。純現涅槃。真妄若離。互不生起。真妄若合。二諦不成。如何會通一心妙理。
答。一心二諦。教理所歸。開即迷真。合則壞俗。何者。相隨真起。即相而可辯真原。覺因妄生。因妄而能知覺體。無妄則覺不自立。無真則相無所依。真妄相和。染凈成事。唯真不立。無妄而對誰立真。單妄不成。無真而憑何說妄。真妄各無自體。名相本同一原。是則二諦恒分。一味常在。藏性不動。緣起萬差。故知實無一法而有自體獨立者。皆從真妄二法和合而起。如起信論云。不生不滅與生滅和合。非一非異。名阿賴耶識。變起根身器世間等。釋摩訶衍論云。生滅因緣者有二。一者不相應生滅因緣。二者相應生滅因緣。論云。現鏡識體。六塵境界。如其次第。為彼三種相應染法。能作因緣。是故說言粗重生滅之因緣門。現識體中又有緣義。應審思惟。複次更有二重因緣。一者本遍因緣。二末遍因緣。言本遍者。舉本無明及本覺心。望於六塵。相應。有因緣義。言末遍者。舉業轉現相。望於三相應。有因緣義故。複次更有二因緣。一者上下因緣。二者下上因緣。言上下者。無明為始。果報
【現代漢語翻譯】 現代漢語譯本： 大空的意義，由無心之心量句體現，成就幻化差別的意義。由大空的意義，諸法得以成就。由幻化差別的意義，空性的真理得以顯現。
問：虛妄能夠覆蓋真實，完全形成生死輪迴。真實能夠去除虛妄，純粹顯現涅槃寂靜。真實和虛妄如果分離，彼此互不產生。真實和虛妄如果結合，二諦（satya-dvaya，真諦和俗諦）便不能成立。如何會通一心（eka-citta，統一的心）的微妙道理？
答：一心二諦，是教理最終歸宿。分開來講就迷惑了真如，合在一起就破壞了世俗。為什麼呢？真相隨真理而生起，即從現象中可以辨別真理的根源。覺悟因虛妄而產生，因虛妄而能夠知曉覺悟的本體。沒有虛妄，覺悟就不能獨自成立。沒有真理，現象就沒有所依賴。真理和虛妄相互調和，染污和清凈成就事物。只有真理不能成立，沒有虛妄，又對誰來建立真理呢？單獨的虛妄不能成立，沒有真理，又憑藉什麼來說虛妄呢？真理和虛妄各自沒有自體，名稱和相狀本來同一根源。這樣，二諦恒常區分，一味（eka-rasa，統一的味道）常在。藏性（alaya-vijñana，阿賴耶識）不動，緣起萬千差別。所以要知道實際上沒有一法具有自體而能獨立存在，都是從真妄二法和合而生起。如《起信論》（Awakening of Faith in the Mahayana）所說：『不生不滅與生滅和合，非一非異，名阿賴耶識（alaya-vijñana），變起根身器世間等。』《釋摩訶衍論》（Commentary on the Mahayana）說：『生滅因緣有二，一者不相應生滅因緣，二者相應生滅因緣。』論中說：『現鏡識體，六塵境界，如其次第，為彼三種相應染法，能作因緣。是故說言粗重生滅之因緣門。』現識體中又有緣義，應該仔細思維。再次，更有二重因緣，一者本遍因緣，二者末遍因緣。所說本遍，是指以本無明（original ignorance）及本覺心（original enlightened mind），相對於六塵（six sense objects），有相應因緣的意義。所說末遍，是指以業、轉、現相，相對於三種相應，有因緣的意義。再次，更有二因緣，一者上下因緣，二者下上因緣。所說上下，是以無明為開始，果報
【English Translation】 English version: The meaning of Great Emptiness is manifested by the phrase 'the measure of mind without mind', accomplishing the meaning of illusory differentiation. Through the meaning of Great Emptiness, all dharmas are accomplished. Through the meaning of illusory differentiation, the truth of emptiness is revealed.
Question: Falsehood can cover truth, completely forming samsara (birth and death). Truth can remove falsehood, purely manifesting nirvana (liberation). If truth and falsehood are separated, they do not arise from each other. If truth and falsehood are combined, the two truths (satya-dvaya, conventional truth and ultimate truth) cannot be established. How can we reconcile the wonderful principle of the One Mind (eka-citta, unified mind)?
Answer: The One Mind and the Two Truths are where the teachings ultimately lead. Separating them obscures the true nature; combining them destroys the conventional. Why? Because phenomena arise following truth, and from phenomena, the origin of truth can be discerned. Enlightenment arises because of delusion, and because of delusion, the essence of enlightenment can be known. Without delusion, enlightenment cannot stand on its own. Without truth, phenomena have nothing to rely on. When truth and delusion harmonize, defilement and purity accomplish things. Truth alone cannot stand; without delusion, against whom would truth be established? Delusion alone cannot be established; without truth, on what basis would we speak of delusion? Truth and delusion each lack inherent existence; names and forms originally share the same source. Thus, the two truths are constantly distinct, and the one flavor (eka-rasa, unified taste) is always present. The storehouse consciousness (alaya-vijñana) is unmoving, while conditioned arising manifests myriad differences. Therefore, know that in reality, there is not a single dharma that has inherent existence and can exist independently; all arise from the combination of truth and delusion. As the Awakening of Faith in the Mahayana states: 'Non-arising and non-ceasing combine with arising and ceasing, neither one nor different, and is called the alaya-vijñana (storehouse consciousness), which transforms and gives rise to roots, bodies, containers, and worlds.' The Commentary on the Mahayana states: 'There are two types of conditions for arising and ceasing: first, conditions for arising and ceasing that are not corresponding; second, conditions for arising and ceasing that are corresponding.' The treatise states: 'The manifesting mirror-like consciousness and the realms of the six sense objects, in their respective order, serve as causal conditions for those three corresponding defiled dharmas. Therefore, it is said to be the gate of conditions for coarse, heavy arising and ceasing.' Within the manifesting consciousness, there is also the meaning of conditions, which should be carefully contemplated. Furthermore, there are two more layers of conditions: first, original pervasive conditions; second, subsequent pervasive conditions. By 'original pervasive', it means that original ignorance (original ignorance) and original enlightened mind (original enlightened mind), in relation to the six sense objects (six sense objects), have the meaning of corresponding conditions. By 'subsequent pervasive', it means that karma, transformation, and manifestation, in relation to the three corresponding aspects, have the meaning of conditions. Furthermore, there are two more conditions: first, upward and downward conditions; second, downward and upward conditions. By 'upward and downward', it means starting with ignorance, the karmic retribution
為終。上下與力。不越其數。作因緣故。言下上者。果報為始。無明為終。下上與力。不越其數。作因緣故。複次一切有為生滅之法。剎那不住。無因無緣故。複次因緣之法。空而無主。其實自性不可得故。複次不可得法。不可得亦不可得故。複次生滅因緣者。所謂眾生心意意識轉故。此文為明何義。謂欲顯示所依能依之差別故。云何所依。謂本覺心。云何能依。謂即眾生。言眾生者。當何法耶。謂意意識。何故意及意識。名為眾生。意及意識。一切眾染合集而生。故名眾生。而無別自體。唯依心為體。是故說言依心而轉。又云。無明之相。不離覺性。非可壞非不可壞。猶如大海。風相水相不相舍離者。大海喻阿賴耶識。水喻本覺心。風喻根本無明。不覺。能起動轉慮知之識。如彼風故。波動者。喻諸戲論識。遷流無常。水相風相不相舍離者。喻真妄相資。俱行合轉。謂本覺心不自起故。當資無明之力。方得而起。根本無明不自轉故。要因真心之力。方得而轉。如水不自作波。當因風力。風不自現動。要資水力。方得現動相。經云。煩惱大海中。有圓滿如來。宣說實相常住之理。本覺實性中。有無明眾生。起無量無邊煩惱之波。如經云。佛告大眾。始覺般若者。從具縛地漸漸出離。乃至金剛圓滿因行。發究竟道。頓斷
【現代漢語翻譯】 現代漢語譯本 為終。上下與力。不越其數。作因緣故。意思是說，果報為開始，無明（avidyā）為終結。上下相互作用，不超過其數量，這是因為因緣的作用。 言下上者。果報為始，無明為終。上下與力，不越其數，作因緣故。再次，一切有為生滅之法，剎那不住，沒有因也沒有緣的緣故。 再次，因緣之法，是空而沒有主宰的，因為它的自性是不可得的。再次，不可得的法，它的不可得也是不可得的。 再次，生滅因緣，指的是眾生的心意意識的流轉。這段文字是爲了闡明什麼意義呢？是爲了顯示所依和能依的差別。 什麼是所依呢？指的是本覺心（original enlightenment）。什麼是能依呢？指的是眾生。所說的眾生，指的是什麼法呢？指的是意和意識。 為什麼意和意識被稱為眾生呢？因為意和意識，是一切染污的集合而產生的，所以稱為眾生。而沒有別的自體，只是依靠心作為本體。所以說依靠心而流轉。 又說，無明（avidyā）的相，不離覺性（enlightenment nature），不是可以破壞的，也不是不可以破壞的。就像大海，風的相和水的相不互相舍離一樣。大海比喻阿賴耶識（ālaya-vijñāna），水比喻本覺心（original enlightenment），風比喻根本無明（fundamental ignorance）。 不覺，能夠生起動轉慮知的識，就像那風一樣。波浪，比喻各種戲論識，遷流無常。水的相和風的相不互相舍離，比喻真和妄互相資助，共同執行。意思是說，本覺心（original enlightenment）不自己生起，要依靠無明（avidyā）的力量，才能生起。根本無明（fundamental ignorance）不自己運轉，要依靠真心（true mind）的力量，才能運轉。就像水不自己產生波浪，要依靠風的力量。風不自己顯現動相，要依靠水的力量，才能顯現動相。 經中說，在煩惱的大海中，有圓滿的如來（tathāgata），宣說實相常住的道理。在本覺（original enlightenment）的實性中，有無明（avidyā）的眾生，生起無量無邊的煩惱之波。如經中所說，佛告訴大眾，始覺般若（prajna of initial enlightenment），從具縛地漸漸出離，乃至金剛圓滿因行，發起究竟道，頓斷。
【English Translation】 English version To the end. Above and below cooperate with strength. Not exceeding their number. Acting as cause and condition. Saying 'above and below' means that the retribution of karma is the beginning, and ignorance (avidyā) is the end. Above and below cooperate with strength, not exceeding their number, acting as cause and condition. Saying 'above and below' means that the retribution of karma is the beginning, and ignorance is the end. Above and below cooperate with strength, not exceeding their number, acting as cause and condition. Furthermore, all conditioned dharmas of arising and ceasing do not abide for a moment, without cause or condition. Furthermore, the dharma of cause and condition is empty and without a master, because its self-nature is unattainable. Furthermore, the unattainable dharma, its unattainability is also unattainable. Furthermore, the cause and condition of arising and ceasing refers to the turning of sentient beings' mind, thought, and consciousness. What meaning does this passage aim to clarify? It aims to show the difference between that which is relied upon and that which is able to rely. What is that which is relied upon? It refers to the original enlightenment (bodhicitta). What is that which is able to rely? It refers to sentient beings. What dharma does the term 'sentient beings' refer to? It refers to thought and consciousness. Why are thought and consciousness called sentient beings? Because thought and consciousness are born from the collection of all defilements, therefore they are called sentient beings. And they have no separate self-entity, only relying on the mind as their substance. Therefore, it is said that they turn relying on the mind. It is also said that the appearance of ignorance (avidyā) does not depart from the nature of enlightenment (bodhi), it is neither destructible nor indestructible. Like the great ocean, the appearance of wind and the appearance of water do not abandon each other. The great ocean is a metaphor for the ālaya-vijñāna (storehouse consciousness), the water is a metaphor for the original enlightenment (bodhicitta), and the wind is a metaphor for fundamental ignorance (mula-avidyā). Non-awakening is able to give rise to the consciousness of movement, thought, and knowledge, just like that wind. The waves are a metaphor for the various discursive consciousnesses, which are impermanent and ever-changing. The appearance of water and the appearance of wind do not abandon each other, which is a metaphor for the mutual support of truth and delusion, moving and turning together. It means that the original enlightenment (bodhicitta) does not arise by itself, it must rely on the power of ignorance (avidyā) in order to arise. Fundamental ignorance (mula-avidyā) does not turn by itself, it must rely on the power of the true mind (true mind) in order to turn. Just as water does not create waves by itself, it must rely on the power of the wind. The wind does not manifest movement by itself, it must rely on the power of water in order to manifest the appearance of movement. The sutra says, 'In the great ocean of afflictions, there is the perfect tathāgata (如來), proclaiming the truth of the eternal abiding of reality.' In the true nature of original enlightenment (bodhi), there are sentient beings of ignorance (avidyā), giving rise to waves of immeasurable and boundless afflictions. As the sutra says, 'The Buddha told the assembly, the prajna (般若) of initial enlightenment gradually departs from the ground of bondage, until the diamond-like perfect causal practice, giving rise to the ultimate path, and suddenly cutting off.'
根本無明住地。覺日圓照。無所不遍。二本覺般若。從清凈性漸漸遠離。乃至信初。發究竟智。斷滅相品。入無明海。隨緣轉動。於是大眾聞此事已。覺知諸法一相一體。亦無一相。亦無一體。而諸法性。亦是實相。亦是常住。亦是決定。亦是實有。
問。本始二覺。從何立名。
答。本覺者。因始得名。始覺者。從本而立。如起信鈔云。未審始覺從何而生。為本所對。故此云也。元其始覺。是本所生。斬新而有。故名為始。反照其體。元來有之。敵對於始。故名為本。茍無其始。何所待耶。如母生子。對子稱母。
乃至問。始覺本覺既殊。何因無二。又既同本覺。因何名始。
答。即是本覺初顯相用。名為始覺。相用。非別外來。故得融同一體。又若非本覺舉體之相用。即不是始覺。以心外有法故。若不然者。但名相似覺。亦名隨分覺。是知直待合同本體。方得名真始覺也。既合於本。始即非始。既無於始。即無于本。本始之名既喪。但可名為覺焉。如上所釋。若入宗鏡。方為究竟之覺。未入宗鏡。但稱相似覺耳。此雖稱覺。乃是不覺。故論云。又以覺心原故名究竟覺。不覺心原故非究竟覺。即其義矣。
問。上說真心無生。妄念起滅。如何會妄歸真。入一乘平等之道。
答
【現代漢語翻譯】 現代漢語譯本：根本的無明（Avidya，佛教術語，指對實相的無知）所住之處，覺悟的太陽圓滿照耀，無所不遍。二種本覺般若（Prajna，智慧）從清凈的自性漸漸遠離，乃至十信位之初，發起究竟的智慧，斷滅諸相，進入無明之海，隨順因緣而轉動。於是大眾聽聞此事之後，覺知諸法一相一體，也沒有一相，也沒有一體，而諸法的自性，也是實相，也是常住，也是決定，也是實有。
問：本覺和始覺，從何處立名？
答：本覺，因為始覺而得名；始覺，從本覺而立。如《起信鈔》所說：『未審始覺從何而生？』因為本覺的相對而有，所以這裡這樣說。原本始覺，是本覺所生，嶄新而有，所以名為『始』。反照它的本體，原本就存在，與始覺相對，所以名為『本』。如果沒有始覺，又待什麼而存在呢？如同母親生兒子，對著兒子才稱為母親。
乃至問：始覺和本覺既然不同，為何說沒有二？又既然與本覺相同，為何名為始覺？
答：就是本覺最初顯現的相和作用，名為始覺。相和作用，不是另外從外面來的，所以能夠融合爲一體。又如果不是本覺全體的相和作用，就不是始覺，因為這樣就成了心外有法。如果不是這樣，只能稱為相似覺，也稱為隨分覺。由此可知，必須等到與本體完全合一，才能稱為真正的始覺。既然與本覺合一，始覺就不是始覺。既然沒有始覺，也就沒有本覺。本覺和始覺的名稱既然消失，就只能稱為覺。如上面所解釋的，如果進入宗鏡，才是究竟的覺悟。未進入宗鏡，只能稱為相似覺。這雖然稱為覺，實際上是不覺。所以《論》中說：『又因為覺心的本源，所以名為究竟覺；不覺心的本源，所以不是究竟覺。』就是這個意思。
問：上面說真心無生，妄念起滅，如何使妄念迴歸真如，進入一乘平等的道路？
答：
【English Translation】 English version: The fundamental abode of Avidya (ignorance), is illuminated by the perfect light of the awakened sun, pervading all. The two kinds of original enlightenment, Prajna (wisdom), gradually distance themselves from the pure nature, until the initial stage of the ten faiths, giving rise to ultimate wisdom, severing the characteristics of phenomena, entering the sea of ignorance, and moving according to conditions. Thereupon, the assembly, having heard this, awakened to the fact that all dharmas (phenomena) are of one form and one body, yet are neither of one form nor of one body, and that the nature of all dharmas is also the true form, also constant, also definite, and also truly existent.
Question: From where do the names 'original enlightenment' and 'initial enlightenment' arise?
Answer: Original enlightenment is named because of initial enlightenment; initial enlightenment is established from original enlightenment. As the 'Commentary on the Awakening of Faith' says: 'It is not yet clear from where initial enlightenment arises?' It exists relative to original enlightenment, hence this is said here. Originally, initial enlightenment is born from original enlightenment, newly and freshly existing, hence it is called 'initial'. Reflecting back on its substance, it originally exists, standing in opposition to 'initial', hence it is called 'original'. If there were no 'initial', what would it depend on? Like a mother giving birth to a son, she is called 'mother' in relation to the son.
Even to the question: Since initial enlightenment and original enlightenment are different, why is it said that there is no duality? And since it is the same as original enlightenment, why is it called initial enlightenment?
Answer: It is precisely the initial manifestation of the characteristics and functions of original enlightenment that is called initial enlightenment. The characteristics and functions do not come from somewhere else externally, hence they can be fused into one body. Furthermore, if it were not the characteristics and functions of the entirety of original enlightenment, then it would not be initial enlightenment, because in that case, there would be dharmas existing outside of the mind. If it were not so, it could only be called similar enlightenment, or partial enlightenment. Therefore, it is known that only when it completely merges with the substance can it be called true initial enlightenment. Since it merges with the original, initial is no longer initial. Since there is no initial, there is also no original. Since the names of original and initial enlightenment are lost, it can only be called enlightenment. As explained above, only when one enters the Mirror of the Source is it ultimate enlightenment. Before entering the Mirror of the Source, it can only be called similar enlightenment. Although this is called enlightenment, it is actually non-enlightenment. Therefore, the Treatise says: 'Moreover, because of the origin of the enlightened mind, it is called ultimate enlightenment; because of the origin of the non-enlightened mind, it is not ultimate enlightenment.' That is the meaning.
Question: Above, it is said that the true mind is unborn, and deluded thoughts arise and cease. How can one return from delusion to truth and enter the path of equality of the One Vehicle?
Answer:
。妄元無體。本自全真。何須更會。今謂情見妄執之人。引祖佛善巧洞心原之智。搜經論微細窮性海之詮。令頓豁情塵。便成真覺。如釋摩訶衍論云。一心真如體大。通於五人。平等平等。無差別故。云何名為五種假人。一者凡夫。二者聲聞。三者緣覺。四者菩薩。五者如來。是名為五。如是五名。人自是五。真自唯一。所以者何。真如自體無有增減。亦無大小。亦無有無。亦無中邊。亦無去來。從本已來。一自成一。同自作同。厭異舍別。唯一真如。是故諸法。真如一相。三昧契經中作如是說。譬如金剛作五趣像。五人平等。亦復如是。于諸人中。無有增減。故起信論云。心真如者。即是一法界大總相法門體。以心本性。不生不滅相。一切諸法。皆由妄念而有差別。若離妄念。則無境界差別之相。古釋云。執者問云。現見諸法差別遷流。云何乃云性無生滅。
釋云。差別相者。是汝遍計妄情所作。本來無實。如依病眼妄見空華。故云皆依妄念。而有差別。疑者又云。以何得知依妄念生。釋云。以諸聖人離妄念故。盡無其境。即驗此境定從妄生。又若此境非妄。定實有者。聖人不見。應是迷倒。凡夫既見。應是覺悟。如不見空華是病眼。返結準之。故若離於念。即無差別也。所執本空。故真心不動。由此一切諸
【現代漢語翻譯】 現代漢語譯本：妄念的根源本無實體，其本性完全是真實的。哪裡還需要再去領會呢？現在針對那些被情感和偏見所迷惑的人，引用祖師和佛陀善巧方便、洞察人心的智慧，搜尋經論中精微細緻、窮盡性海的詮釋，使他們能夠立刻擺脫情感的塵埃，從而成就真正的覺悟。正如《釋摩訶衍論》所說：『一心真如的本體廣大，貫通於五種人，平等無差別。』 什麼是五種假人呢？一是凡夫，二是聲聞（聽聞佛陀教誨而證悟者），三是緣覺（通過觀察因緣而覺悟者），四是菩薩（立志普度眾生者），五是如來（證得圓滿佛果者）。這被稱為五種人。雖然名號有五種，但人本身是五種，真如的本體卻只有一個。為什麼這麼說呢？因為真如的自體沒有增減，也沒有大小，沒有有無，也沒有中間和邊際，沒有去來。從一開始就是一，相同之處都是相同的，厭惡差異，捨棄分別，唯一的就是真如。因此，一切諸法的真如都是同一相。』《三昧契經》中這樣說：『譬如用金剛製造五趣（地獄、餓鬼、畜生、人、天）的形象，五種形象是平等的，也是如此，在這些人中，沒有增減。』所以《起信論》說：『心真如，就是一法界（宇宙萬有）的大總相法門體，因為心的本性是不生不滅的。一切諸法，都是由於虛妄的念頭而產生差別。如果離開了虛妄的念頭，就沒有境界差別的現象。』 古代的解釋說：『執著的人問：現在明明看到諸法有差別，而且在不斷變化，為什麼說它的本性不生不滅呢？』 解釋說：『差別相，是你的遍計所執（普遍計度而產生的執著）的虛妄情感所造成的，本來沒有真實性。就像眼睛有病的人，虛妄地看到空中的花朵。』所以說『都是依靠虛妄的念頭，而產生差別。』 懷疑的人又問：『憑什麼知道是依靠虛妄的念頭而產生的呢？』 解釋說：『因為聖人離開了虛妄的念頭，所以一切境界都消失了。這就驗證了這些境界一定是虛妄產生的。』 又如果這些境界不是虛妄的，一定是真實存在的，那麼聖人看不見，就應該是迷惑顛倒，凡夫既然能看見，就應該是覺悟。就像看不見空中的花朵是眼睛有病一樣，反過來推論也是如此。所以如果離開了念頭，就沒有差別了。』 所執著的本來就是空，所以真心不動。由此一切諸...
【English Translation】 English version: The origin of delusion has no substance; its nature is entirely true. What need is there to further understand it? Now, for those who are deluded by emotions and prejudices, we cite the skillful means and heart-penetrating wisdom of the patriarchs and Buddhas, searching through the subtle and exhaustive explanations of the sutras and treatises to enable them to instantly break free from the dust of emotions, thereby achieving true enlightenment. As the Shimoheyan Lun (Commentary on the Mahayana Treatise) says: 'The essence of the One Mind, True Thusness, is vast, pervading the five kinds of beings, equal and without difference.' What are the five kinds of beings? First, ordinary beings; second, Shravakas (those who attain enlightenment by hearing the Buddha's teachings); third, Pratyekabuddhas (those who attain enlightenment through observing conditions); fourth, Bodhisattvas (those who aspire to liberate all beings); and fifth, Tathagatas (those who have attained perfect Buddhahood). These are called the five kinds of beings. Although there are five names, the beings themselves are five, but the essence of True Thusness is only one. Why is this so? Because the self-nature of True Thusness has no increase or decrease, no big or small, no existence or non-existence, no middle or edge, no coming or going. From the beginning, it is one, the same is the same, rejecting differences, abandoning distinctions, the only one is True Thusness. Therefore, the True Thusness of all dharmas is the same aspect.' The Samadhi Sutra says: 'For example, using diamond to create the images of the five realms (hell, hungry ghosts, animals, humans, and gods), the five images are equal, and it is also like this, among these beings, there is no increase or decrease.' Therefore, the Awakening of Faith Treatise says: 'The Mind of True Thusness is the body of the Great Totality Dharma-gate of the One Dharma-realm (the universe), because the nature of the mind is neither born nor dies. All dharmas arise from deluded thoughts and have differences. If deluded thoughts are abandoned, there will be no phenomena of difference.' Ancient explanations say: 'The attached one asks: Now we clearly see that all dharmas have differences and are constantly changing, why do you say that its nature is neither born nor dies?' The explanation says: 'The phenomena of difference are created by your pervasive calculation and attachment (attachment arising from universal calculation), which originally has no reality. It is like a person with diseased eyes, falsely seeing flowers in the sky.' Therefore, it is said that 'all arise from deluded thoughts and have differences.' The doubting one asks again: 'How do we know that it arises from deluded thoughts?' The explanation says: 'Because the sages have abandoned deluded thoughts, so all phenomena disappear. This verifies that these phenomena must be born from delusion.' Also, if these phenomena are not deluded, and are truly real, then the sages should be confused if they cannot see them, and ordinary beings should be enlightened since they can see them. Just like not seeing flowers in the sky is because of diseased eyes, the reverse inference is also true. Therefore, if you abandon thoughts, there will be no difference.' What is attached is originally empty, so the true mind does not move. From this, all...
法。皆即真如。斯則會妄顯真。可絕疑矣。如首楞嚴經云。佛告阿難。我非敕汝執為非心。但汝於心微細揣摩。若離前塵有分別性。即真汝心。若分別性離塵無體。斯則前塵分別影事。昔人有簡金頌云。君不見。澄清麗水出黃金。逐浪隨波永被沈。有幸得逢良鑒者。披砂細揀暫知音。因此遂蒙皇上寵。直入瓊樓寶篋中。一練一明光照耀。一回掌上一回欽。以此塵沙含妙寶。故喻眾生覺照心。眾生無始沈三有。元來流浪被境侵。對塵恰似真如慧。離境元無照體心。迷即一真名二體。只為群生不照心。若能對境常真照。隨塵離境一般心。如來今日除分別。意遣眾生妄習心。但除妄習存終始。真照何妄不真心。
宗鏡錄卷第八十五
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第八十六
慧日永明寺主智覺禪師延壽集
夫確定一心。心外無法。聖教所印。理事圓通。只如法華方便品。明十界十如。相性因緣果報本末。初后不濫。行相非虛。今唯說一心。如何合教。
答。一心者。即諸法實相也。亦諸法實性也。然諸法即實相。實相即諸法。從心所現。性相全同。依本垂跡。理事非異。如群波動而水體常露。以水奪波。波無不盡
【現代漢語翻譯】 現代漢語譯本： 法，都即是真如（tathata，事物的真實本性）。這樣就能會合虛妄而顯現真實，可以斷絕疑惑了。如《首楞嚴經》（Śūraṅgama Sūtra）所說：佛告訴阿難（Ānanda，佛陀的十大弟子之一）：『我不是命令你執著認為那不是你的心，只是你對心進行細微的揣摩，如果離開外在的塵境還有分別的性質，那就是你真實的心。如果分別的性質離開塵境就沒有本體，那就是外在塵境分別的影子。』過去有人作《簡金頌》說：『你沒看見嗎？澄清美麗的河水中產出黃金，隨著波浪漂流永遠被埋沒。有幸遇到善於鑑別的人，從沙中仔細挑選暫時知道它的聲音。因此就蒙受皇上的寵愛，直接進入華麗的樓閣和珍貴的匣子中。一經錘鍊就更加明亮光彩照耀，每在掌上轉動一次就更加令人欽佩。』因此說塵沙中含有奇妙的寶藏，所以比喻眾生的覺照之心。眾生從無始以來沉溺於三有（tri-bhava，欲有、色有、無色有），本來就流浪被外境侵擾。對外境恰如真如的智慧，離開外境就沒有覺照的本體心。迷惑時，唯一的真如就有了兩種體性，只因爲眾生不能覺照真心。如果能對外境常常保持真實的覺照，那麼隨著塵境或離開塵境，心都是一樣的。如來今天去除分別，用意是遣除眾生的虛妄習氣。只要去除虛妄的習氣，保持從始至終的覺照，那麼真實的覺照又有什麼虛妄不是真心呢？
《宗鏡錄》卷第八十五
戊申年分司大藏都監開板 大正藏第48冊No. 2016《宗鏡錄》 現代漢語譯本： 《宗鏡錄》卷第八十六
慧日永明寺住持智覺禪師延壽編輯
要確定一心，心外沒有法，這是聖教所印證的，事和理圓融通達。就像《法華經·方便品》（Upāya-kauśalya-parivarta，the chapter of expedient means in the Lotus Sutra）所闡明的十界（dasa-dhātu，地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）和十如是（daśa-tathatā，如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等），相、性、因、緣、果、報、本、末，初后不混淆，行相真實不虛。現在只說一心，如何與經教相合？
回答：一心，就是諸法的實相（bhūta-tathatā，事物的真實面貌），也是諸法的實性（dharmatā，法的真實性質）。然而諸法就是實相，實相就是諸法，從心所顯現，性相完全相同。依本而垂跡，事和理沒有差異。如同群波涌動而水體始終顯露，用水來消除波浪，波浪沒有不消失的。
【English Translation】 English version: The Dharma is all identical to Suchness (tathata, the true nature of things). This will converge falsehood and reveal truth, dispelling doubts. As the Śūraṅgama Sūtra says: 'The Buddha told Ānanda: I am not ordering you to insist that it is not your mind, but if you subtly examine the mind, if it has a discriminating nature apart from the external dust, then that is your true mind. If the discriminating nature has no substance apart from the dust, then it is merely a shadow of the external dust.' A person in the past wrote the 'A Simple Gold Song': 'Have you not seen? Clear and beautiful water produces gold, drifting with the waves, it is forever submerged. Fortunately encountering a good appraiser, carefully selecting it from the sand, they temporarily know its sound. Therefore, it receives the emperor's favor, directly entering the magnificent pavilion and precious casket. Once refined, it shines even brighter, each time it is held in the palm, it is admired even more.' Therefore, it is said that dust and sand contain wonderful treasures, thus it is a metaphor for the enlightened mind of sentient beings. Sentient beings have been sinking in the Three Realms (tri-bhava, the realm of desire, the realm of form, and the formless realm) since beginningless time, originally wandering and being invaded by external environments. Facing the external environment is just like the wisdom of Suchness, apart from the environment, there is no illuminating essence of the mind. When deluded, the one Suchness is named two entities, only because sentient beings do not illuminate their true mind. If one can constantly maintain true illumination when facing the environment, then whether following the environment or leaving the environment, the mind is the same. Today, the Tathagata removes discrimination, intending to dispel the false habits of sentient beings. As long as false habits are removed, and illumination is maintained from beginning to end, then what false illumination is not the true mind?'
Zong Jing Lu, Volume 85
Engraved by the Great Treasury Supervisor of the Fenshi in the year of Wushen T48 No. 2016 Zong Jing Lu English version: Zong Jing Lu, Volume 86
Compiled by Chan Master YanShou, Zhijue of Hui Ri Yong Ming Temple
To ascertain the One Mind, there is no Dharma outside the mind. This is what the sacred teachings have confirmed, the principle and phenomena are perfectly interconnected. Just like the Upāya-kauśalya-parivarta (the chapter of expedient means in the Lotus Sutra) which elucidates the Ten Realms (dasa-dhātu, hell-beings, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, and bodhisattvas) and the Ten Suchnesses (daśa-tathatā, suchness of appearance, nature, entity, power, function, cause, condition, effect, retribution, and the fundamental and ultimate equality), appearance, nature, cause, condition, effect, retribution, beginning, and end, the beginning and the end are not confused, the characteristics are real and not false. Now, we only talk about the One Mind, how does it align with the teachings?
Answer: The One Mind is the true nature of all dharmas (bhūta-tathatā, the true nature of things), and it is also the real essence of all dharmas (dharmatā, the true nature of Dharma). However, all dharmas are the true nature, and the true nature is all dharmas, manifested from the mind, the nature and characteristics are completely the same. Relying on the origin to manifest traces, principle and phenomena are not different. Like the waves surging while the water body is always revealed, using water to eliminate the waves, there is no wave that does not disappear.
。雖眾法似起。而心性恒現。以心收法。法無不空。大品經云。不見一法出法性外。又云。一切法趣色。是趣不過。如臺教。釋法華經十法界十如因果之法。一切唯心造者。則心具一切法。一切法者。只是十如。十如者。即如是相。如是性。如是體。如是力。如是作。如是。因如是緣。如是果。如是報。如是本末究竟等。如是相者。夫相以據外。覽而可別。釋論云。易知故。名為相。如水火相異。則易可知。如人面色具諸休否。覽外相即知其內。昔孫劉相顯。曹公相隱。相者舉聲大哭。四海三分。百姓荼毒。若言有相。闇者不知。若言無相。占者洞解。當隨善相者。信人面外具一切相也。心亦如是。具一切相。眾生相隱。彌勒相顯。如來善知。故遠近皆記。不善觀者。不信心具一切相。當隨如實觀者。信心具一切相也。如是性者。性以據內。不改名性。又性名性分。種類之義。分分而不同。各各不可改。如火以熱為性。水以濕為性等。不改約理。種類約事。又性是實性。實性即是理性。極實無過。即一心佛性之異名耳。又無行經云。稱不動性。即不改義。今明內性不可改。如竹中火性。雖不可見。不得言無。燧人乾草。遍燒一切。心亦如是。具一切五陰性。雖不可見。不得言無。以智眼觀。具一切性。如是體者。體是
【現代漢語翻譯】 現代漢語譯本 雖然各種法好像生起，但心性卻恒常顯現。用真心來統攝萬法，萬法沒有不空的。《大品經》（《摩訶般若波羅蜜經》的簡稱）說：『不見有一法超出法性之外。』又說：『一切法都歸向於色，這種歸向沒有超過的。』 如天臺宗所說，解釋《法華經》中的十法界、十如是因果之法，一切都是由心所造。那麼，心就具備一切法。一切法，指的就是十如是。十如是，即是：如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等。 如是相（rū shì xiàng）：『相』是指外在的表象，觀察就可以分辨。釋論中說：『容易知道的，就叫做相。』比如水和火的表象不同，就容易知道。如同人的面色，具備各種吉兇資訊，觀察外在的表象就能知道其內在情況。過去孫權、劉備的表象顯露，曹操的表象隱藏。善於看相的人舉聲大哭，預言天下三分，百姓受苦。如果說有相，愚昧的人不知道；如果說沒有相，占卜的人卻能洞察。應當跟隨善於看相的人，相信人的面部具備一切表象。心也是這樣，具備一切表象。眾生的表象隱藏，彌勒菩薩的表象顯現，如來善於瞭解，所以遠近都知道。不善於觀察的人，不相信心具備一切表象。應當跟隨如實觀察的人，相信心具備一切表象。 如是性（rū shì xìng）：『性』是指內在的本質，不改變叫做性。性也叫做性分，是種類的意義，各不相同，各自不可改變。比如火以熱為性，水以濕為性等等。『不改』是從理上說的，『種類』是從事上說的。性是實性，實性就是理性，最真實沒有超過的，就是一心佛性的不同名稱罷了。又《無行經》說：『稱不動性』，就是不改變的意思。現在說明內在的性不可改變，如同竹子中的火性，雖然不可見，但不能說沒有。燧人氏鉆木取火，可以燒遍一切。心也是這樣，具備一切五陰性，雖然不可見，但不能說沒有。用智慧的眼睛觀察，就具備一切性。 如是體（rū shì tǐ）：體是
【English Translation】 English version Although all dharmas appear to arise, the nature of mind is constantly manifest. When the mind encompasses all dharmas, none are without emptiness. The Mahaprajnaparamita Sutra says, 'No dharma is seen to exist outside of the nature of dharma.' It also says, 'All dharmas tend towards form, and this tendency is not surpassed.' As the Tiantai school explains, interpreting the ten realms and ten suchnesses of cause and effect in the Lotus Sutra, everything is created by the mind. Therefore, the mind possesses all dharmas. 'All dharmas' refers to the ten suchnesses. The ten suchnesses are: suchness of appearance (rū shì xiàng), suchness of nature (rū shì xìng), suchness of entity (rū shì tǐ), suchness of power (rū shì lì), suchness of function (rū shì zuò), suchness of cause (rū shì yīn), suchness of condition (rū shì yuán), suchness of effect (rū shì guǒ), suchness of retribution (rū shì bào), and suchness of ultimate equality of beginning and end (rū shì běn mò jiū jìng děng). Suchness of appearance (rū shì xiàng): 'Appearance' refers to external form, which can be distinguished by observation. The commentary says, 'Easy to know, therefore it is called appearance.' For example, the appearances of water and fire are different, so they are easy to know. Like a person's facial expression, which contains various auspicious and inauspicious signs, one can know the inner state by observing the external appearance. In the past, the appearances of Sun Quan and Liu Bei were revealed, while the appearance of Cao Cao was hidden. A skilled physiognomist cried out loudly, predicting the division of the empire into three and the suffering of the people. If there is appearance, the ignorant do not know it; if there is no appearance, the diviner can see through it. One should follow a skilled physiognomist and believe that a person's face possesses all appearances. The mind is also like this, possessing all appearances. The appearances of sentient beings are hidden, while the appearance of Maitreya Bodhisattva is manifest. The Tathagata knows well, so he remembers both near and far. Those who are not good at observing do not believe that the mind possesses all appearances. One should follow those who observe truthfully and believe that the mind possesses all appearances. Suchness of nature (rū shì xìng): 'Nature' refers to the inner essence, which does not change. Nature is also called 'inherent quality,' which signifies a category, each different and unchangeable. For example, fire has heat as its nature, and water has moisture as its nature. 'Unchangeable' is from the perspective of principle, while 'category' is from the perspective of phenomena. Nature is true nature, and true nature is principle. The most real and unsurpassed is simply another name for the Buddha-nature of the one mind. Furthermore, the Avyaktagotra Sutra says, 'Called the immovable nature,' which means unchangeable. Now it is explained that the inner nature cannot be changed, like the nature of fire in bamboo, which, although invisible, cannot be said to be non-existent. Suiren drilled wood to make fire, which can burn everything. The mind is also like this, possessing the nature of all five skandhas, which, although invisible, cannot be said to be non-existent. When observed with the eye of wisdom, it possesses all natures. Suchness of entity (rū shì tǐ): Entity is
主質義。此十法界陰入。俱用色心為體質也。如是力者。堪任義。如王力士。千萬技能。病故謂無。病差有用。心亦如是。具有如來十力。煩惱病故。不能運動。如實觀之。具一切力。如是作者。運為建立義。若離心者。更無所作。故知心具一切作也。如是因者。招果為因。亦名為業。十法界業。起自於心。但使有心。諸業具足。若無於心。即無諸業。以一切善惡凡聖等業。唯心造故。如是緣者。緣名緣由。助業皆是緣義。無明愛等能潤于業。即心為緣。離心緣不起故。如是果者。克獲為果。若自心造善。克獲樂果。若自心造惡。克獲苦果。如是報者。酬因為報。一念心正。妙報相酬。一念心邪。劣果潛現。風和響順。形直影端故。則邪正在心。得喪由我。相為本。報為末。本末悉入緣生。緣生故空。則空等也。相但有字。報亦但有字。悉假施設。則假等也。又相即無相。無相而相。非相非無相。報亦然。一一皆入如實之際。則中等也。若三塗以表苦為相。定惡聚為性。摧折色心為體。登刀入鑊為力。起十不善為作。有漏惡業為因。愛取等為緣。惡習果為果。三惡趣為報。本末皆癡為等。乃至菩薩佛類者。緣因為相。了因為性。正因為體。四弘為力。六度萬行為作。智慧莊嚴為因。福德莊嚴為緣。三菩提為果。大涅槃
【現代漢語翻譯】 現代漢語譯本 主質義：這裡的『主質』指的是十法界（Ten Dharma Realms）的陰入（Skandhas and Āyatanas），它們都以色（Rūpa，物質）和心（Citta，精神）作為其本體和本質。 如是力者：『力』指的是堪能作用。就像國王的力士，擁有千萬種技能，但如果生病了，就好像沒有這些能力一樣。病好了，才能發揮作用。心也是如此，本來就具有如來十力（Tathāgata's Ten Powers），因為煩惱的病障，所以不能發揮作用。如實地觀察，心具足一切力量。 如是作者：『作』指的是運作和建立。如果離開了心，就沒有什麼可以作為的。所以說，心具足一切作用。 如是因者：『因』指的是招感果報的原因，也稱為業（Karma）。十法界的業，都起源於心。只要有心，各種業就具足。如果沒有心，就沒有各種業。因為一切善惡凡聖等業，都是唯心所造。 如是緣者：『緣』指的是緣由，幫助業產生作用的都是緣。無明（Avidyā，無知）和愛（Tṛṣṇā，渴愛）等能夠滋潤業，所以心就是緣。離開了心，緣就無法生起。 如是果者：『果』指的是克獲，也就是獲得。如果自心造善，就能獲得快樂的果報。如果自心造惡，就能獲得痛苦的果報。 如是報者：『報』指的是酬償因果。一念心正，就能獲得美好的果報。一念心邪，就會顯現低劣的果報。就像風和才能響順，形直才能影端。所以說，邪正取決於心，得失取決於自己。相（Lakṣaṇa，現象）是根本，報（Vipāka，果報）是末端。根本和末端都進入緣生（Pratītyasamutpāda，緣起）。緣生故空（Śūnyatā，空性），所以空是平等的。 相只是一個名稱，報也只是一個名稱，都是假施設（Prajñapti，假名安立），所以假是平等的。而且，相即是無相，無相而相，非相非無相。報也是如此。一一都進入如實之際（Tathatā，真如實際），所以中是平等的。 如果說三塗（Three Lower Realms）以表現痛苦為相，以決定惡聚為性，以摧折色心為體，以登刀山入鑊湯為力，以起十不善業為作，以有漏惡業為因，以愛取等為緣，以惡習果為果，以三惡趣為報，根本和末端都是愚癡，所以癡是平等的。乃至菩薩（Bodhisattva）和佛（Buddha）等，以緣因為相，以了因為性，以正因為體，以四弘誓願（Four Great Vows）為力，以六度萬行（Six Perfections and myriad practices）為作，以智慧莊嚴為因，以福德莊嚴為緣，以三菩提（Three Kinds of Enlightenment）為果，以大涅槃（Mahāparinirvāṇa）為報。
【English Translation】 English version Principal Essence: Here, 'principal essence' refers to the Skandhas (aggregates) and Āyatanas (sense bases) of the Ten Dharma Realms, all of which use Rūpa (matter) and Citta (mind) as their substance and essence. Such as Power: 'Power' refers to the ability to function. Like a king's strongman, possessing thousands of skills, but if he is sick, it is as if he has none of these abilities. Only when he recovers can he function. The mind is also like this, originally possessing the Tathāgata's Ten Powers, but because of the illness of afflictions, it cannot function. When observed truthfully, the mind possesses all powers. Such as Action: 'Action' refers to operation and establishment. If one is separated from the mind, there is nothing that can be done. Therefore, it is said that the mind possesses all actions. Such as Cause: 'Cause' refers to the reason for attracting karmic results, also known as Karma. The karma of the Ten Dharma Realms originates from the mind. As long as there is mind, all kinds of karma are complete. If there is no mind, there is no karma. Because all good, evil, mundane, and supramundane karma are created solely by the mind. Such as Condition: 'Condition' refers to the reason, and anything that helps karma to arise is a condition. Ignorance (Avidyā) and craving (Tṛṣṇā) can nourish karma, so the mind is a condition. Separated from the mind, conditions cannot arise. Such as Result: 'Result' refers to attainment, that is, obtaining. If one's own mind creates good, one can obtain happy results. If one's own mind creates evil, one can obtain painful results. Such as Retribution: 'Retribution' refers to repaying cause and effect. If one's mind is right for a moment, one can obtain wonderful retribution. If one's mind is evil for a moment, inferior retribution will appear. Just as the wind is harmonious and the sound is smooth, and the shape is straight and the shadow is upright. Therefore, right and wrong depend on the mind, and gain and loss depend on oneself. Appearance (Lakṣaṇa) is the root, and retribution (Vipāka) is the end. The root and the end both enter into dependent origination (Pratītyasamutpāda). Dependent origination is empty (Śūnyatā), so emptiness is equal. Appearance is just a name, and retribution is also just a name, both are provisional designations (Prajñapti), so the provisional is equal. Moreover, appearance is non-appearance, non-appearance is appearance, neither appearance nor non-appearance. Retribution is also like this. Each and every one enters into suchness (Tathatā), so the middle is equal. If we say that the Three Lower Realms express suffering as appearance, determine evil aggregates as nature, destroy form and mind as substance, ascend knife mountains and enter boiling cauldrons as power, arise from the ten non-virtuous actions as action, have defiled evil karma as cause, have craving and grasping as conditions, have evil habitual results as result, have the three evil realms as retribution, and the root and end are all ignorance, so ignorance is equal. Even Bodhisattvas and Buddhas, take conditioned cause as appearance, take manifesting cause as nature, take direct cause as substance, take the Four Great Vows as power, take the Six Perfections and myriad practices as action, take wisdom adornment as cause, take merit adornment as condition, take the Three Kinds of Enlightenment as result, and take Great Nirvana as retribution.
為報。本末皆智為先導為等。故知十界十如。善惡因緣。凡聖果報。皆是一心。終無別法。斯乃發究竟菩提心者之慈父。度虛妄生死野者之導師。轉凡入聖之津樑。會俗歸真之蹊徑矣。譬如天樂。隨眾生念。出種種聲。亦如摩尼。隨意所求雨種種寶。此心無盡。孕法何窮。色法尚然。真靈豈劣。
問。凡聖既同一心。云何聖人成一切種智。凡夫觸事不知乎。
答。只為凡夫背覺合塵。為塵所隔。迷真徇妄。被妄所遮。所以教中。誚之為生盲。不開智眼。訶之作聾俗。豈達真聞。自心與他心。二俱不了。焉能博通萬類。成一切種智乎。如守護國界主陀羅尼經云。佛言。善男子。若諸佛子。欲得成就阿耨多羅三藐三菩提者。若欲善能知自心者。乃至應先發起大慈悲心。普為眾生。歸依三寶。受菩薩戒等。是以自心難知。莫能善察。不入宗鏡。焉能照明。若了自心。即是頓發菩提心者。是以心之綿密。世莫能知。古人有心隱篇云。二儀之大。可以章程測也。三綱之動。可以圭表度也。雷霆之聲。可以鐘鼓傳也。風雨之變。可以音律知也。故有象可睹。不能匿其量。有光可見。不能隱其跡。有聲可聞。不能藏其響。有色可察。不能滅其性。以夫天地陰陽之難明。猶可以術數揆而耳目知。至於人心。則異於是矣。心
【現代漢語翻譯】 現代漢語譯本： 這是（善惡業的）報應。從開始到結果，都是以智慧為先導和相等的。所以要知道十法界（Shi-jie，the Ten Realms of Existence）、十如是（Shi-ru-shi，the Ten Suchnesses）、善惡因緣、凡夫聖人的果報，都是一心所顯現，終究沒有其他法則。這才是發起究竟菩提心（Pu-ti-xin，Bodhi Mind）的慈父，是度脫虛妄生死曠野的導師，是轉凡入聖的橋樑，是會合世俗迴歸真理的途徑。譬如天上的音樂，隨著眾生的念頭，發出種種聲音；也像摩尼寶珠（Mani，Cintamani），隨著意願而降下種種寶物。這顆心是無盡的，所孕育的佛法怎麼會有窮盡呢？有形有色的事物尚且如此，真正的靈性又怎麼會差呢？ 問：凡夫和聖人既然是同一顆心，為什麼聖人能夠成就一切種智（Yi-qie-zhong-zhi，Sarvajna，the wisdom of all kinds），而凡夫卻對什麼事情都不瞭解呢？ 答：只因爲凡夫背離覺悟而與塵世相合，被塵世所隔絕，迷惑于真理而追逐虛妄，被虛妄所遮蔽。所以佛教經典中，嘲笑他們是天生的盲人，沒有開啟智慧的眼睛；呵斥他們是耳聾的俗人，怎麼能通達真正的聽聞？自己的心和他人的心，都不能瞭解，又怎麼能夠博通萬物，成就一切種智呢？正如《守護國界主陀羅尼經》（Shou-hu-guo-jie-zhu-tuo-luo-ni-jing）所說，佛說：『善男子，如果各位佛子，想要成就阿耨多羅三藐三菩提（A-nou-duo-luo-san-miao-san-pu-ti，Anuttara-samyak-sambodhi， unsurpassed, complete and perfect enlightenment），如果想要善於瞭解自己的心，乃至應該首先發起大慈悲心，普遍地為眾生，皈依三寶（San-bao，the Three Jewels），受菩薩戒（Pu-sa-jie，Bodhisattva Precepts）等等。』因此，自己的心難以瞭解，沒有人能夠善於觀察。不進入宗鏡（Zong-jing），怎麼能夠照明？如果瞭解了自己的心，就是頓悟發起菩提心的人。因此，心的細密，世人無法知曉。《心隱篇》說：天地之大，可以用規章來測量；三綱的執行，可以用圭表來度量；雷霆的聲音，可以用鐘鼓來傳遞；風雨的變化，可以用音律來知曉。所以有形象可以觀察，卻不能隱藏它的量；有光芒可以看見，卻不能隱藏它的痕跡；有聲音可以聽見，卻不能隱藏它的響聲；有顏色可以觀察，卻不能滅絕它的性質。即使天地陰陽的難以明瞭，還可以用術數來推測，用耳目來了解。至於人心，就與這些不同了。心啊！
【English Translation】 English version: This is the retribution (of good and evil karma). From beginning to end, wisdom is the guide and equal. Therefore, know that the Ten Realms of Existence (Shi-jie), the Ten Suchnesses (Shi-ru-shi), the causes and conditions of good and evil, and the karmic rewards of ordinary beings and sages, are all manifestations of one mind, and there is ultimately no other law. This is the compassionate father of those who awaken the ultimate Bodhi Mind (Pu-ti-xin), the guide for those who cross the wilderness of illusory birth and death, the bridge for transforming from the mundane to the sacred, and the path for converging the secular and returning to the truth. For example, heavenly music emits various sounds according to the thoughts of sentient beings; it is also like the Mani jewel (Mani, Cintamani), which rains down various treasures according to one's wishes. This mind is inexhaustible, so how can the Dharma it conceives be finite? If tangible things are like this, how can true spirituality be inferior? Question: Since ordinary beings and sages share the same mind, why can sages achieve Sarvajna (Yi-qie-zhong-zhi, the wisdom of all kinds), while ordinary beings are ignorant of everything? Answer: It is only because ordinary beings turn away from enlightenment and unite with the dust, are separated by the dust, are deluded by the truth and pursue illusion, and are obscured by illusion. Therefore, in Buddhist scriptures, they are ridiculed as being born blind, without opening the eyes of wisdom; they are rebuked as being deaf commoners, how can they understand true hearing? They cannot understand their own minds or the minds of others, so how can they be well-versed in all things and achieve Sarvajna? As the Guardian of the National Realm Dharani Sutra (Shou-hu-guo-jie-zhu-tuo-luo-ni-jing) says, the Buddha said: 'Good men, if you Buddhist disciples want to achieve Anuttara-samyak-sambodhi (A-nou-duo-luo-san-miao-san-pu-ti, unsurpassed, complete and perfect enlightenment), if you want to be good at understanding your own minds, you should first arouse great compassion, universally for all sentient beings, take refuge in the Three Jewels (San-bao), receive the Bodhisattva Precepts (Pu-sa-jie), and so on.' Therefore, one's own mind is difficult to understand, and no one can observe it well. If you do not enter the Mirror of the Sect (Zong-jing), how can you illuminate it? If you understand your own mind, you are the one who suddenly awakens the Bodhi Mind. Therefore, the subtlety of the mind cannot be known by the world. The Hidden Treatise on the Mind says: The greatness of heaven and earth can be measured by rules; the movement of the three cardinal guides can be measured by a sundial; the sound of thunder can be transmitted by bells and drums; the changes of wind and rain can be known by musical notes. Therefore, there is an image that can be observed, but its quantity cannot be hidden; there is light that can be seen, but its trace cannot be hidden; there is a sound that can be heard, but its echo cannot be hidden; there is a color that can be observed, but its nature cannot be extinguished. Even the difficulty of understanding heaven and earth, yin and yang, can still be inferred by numerology and understood by the ears and eyes. As for the human mind, it is different from these. Oh, mind!
居於內。情伏於衷。非可以算數測也。凡人之心。險于山川。難知于天。天有春秋冬夏旦暮之期。人者厚貌深情。不可而知故。有心剛而色柔。容毅而質弱。意強而行慢。性悁而事緩。假飾于外以蔽其情。喜不必愛。怒不必憎。笑未必樂。泣未必哀。其藏情隱行。未易測也。他心尚不可測。外境則焉能知。故起信論云。眾生以依染心能見能現。妄取境界。迷平等性故。以一切法常靜無有起相。無明不覺。妄與法違故。不能得隨順世間一切境界。種種知故。是知心外無法。法外無心。但了一心。諸塵自會。起心背法。即乖法體。既與法違。則不通達。若能順法界性。合真如心。則般若無知。無所不知矣。
問。若了一心。何用廣知諸法。
答。一心是總。諸法是別。別雖從總。事起千差。若不子細通明。遮照雙運。則理孤事寡。不入圓通。維摩經云。善能分別諸法相。于第一義而不動。臺教云。于諸法門文義教海。須了非字非非字。雙照字非字。不可說。非不可說。不可見。非不可見。何所簡擇。何所不簡擇。何所攝。何所不攝。何所棄。何所不棄。是則俱是。非則悉非。能于墨色通達一切非。於一切非通達一切是。通達一切非。非非是。一切法邪。一切法正。若於墨色不如是解。則不知字與非字。如蟲食
【現代漢語翻譯】 現代漢語譯本： 心居於內，情感潛藏於內心深處，不是用算術可以推測的。人的心啊，比山川更險峻，比天還難以捉摸。天有春夏秋冬、早晚的變化，而人卻常常外表厚道而內心深沉，難以瞭解。所以，有的人內心剛強而外表柔和，外表果敢而內心虛弱，意志堅定而行動遲緩，性情急躁而做事緩慢，用虛假的偽裝來掩蓋自己的真實情感。喜歡不一定是愛，憤怒不一定是恨，笑容未必是快樂，哭泣未必是悲傷。他們隱藏情感和行為，難以測度。別人的心尚且難以測度，更何況是外在的境界呢？所以《起信論》（《大乘起信論》）說：『眾生因為依附染污的心，能見能現，錯誤地執取境界，迷惑了平等的自性。』因為一切法常常是寂靜的，沒有生起的現象，由於無明不覺悟，錯誤地與法相違背，所以不能隨順世間的一切境界，種種知曉。由此可知，心外沒有法，法外沒有心，只要明瞭一心，各種塵境自然會歸於統一。如果生起心而背離法，就違背了法的本體。既然與法相違背，就不能通達。如果能夠順應法界的自性，契合真如的心，那麼般若的智慧雖然看似無知，實際上卻無所不知。
問：如果明瞭一心，為什麼還要廣泛地瞭解諸法呢？
答：一心是總綱，諸法是分支。分支雖然從總綱而來，但事物的發展變化卻千差萬別。如果不仔細地通達明白，遮照（止觀）雙運，那麼道理就會孤立，事情就會缺少依據，不能進入圓融通達的境界。《維摩經》（《維摩詰所說經》）說：『善於分別諸法的現象，對於第一義諦卻毫不動搖。』天臺宗的教義說：『對於諸法門、文義教海，必須明瞭非字、非非字，雙重觀照字和非字，不可說和非不可說，不可見和非不可見。』應該簡擇什麼？不應該簡擇什麼？應該攝取什麼？不應該攝取什麼？應該捨棄什麼？不應該捨棄什麼？這樣才是全部都是，那樣才是全部都不是。如果能在文字墨色中通達一切『非』，在一切『非』中通達一切『是』，通達一切『非』，『非』就不是『非』而是『是』。一切法都是邪，一切法都是正。如果在文字墨色中不能這樣理解，那麼就不知道字與非字的區別，就像蟲子啃食木頭一樣。
【English Translation】 English version: The mind resides within, and emotions lie hidden deep in the heart, not something that can be measured by arithmetic. The human heart is more treacherous than mountains and rivers, and harder to know than the heavens. The heavens have their seasons of spring, summer, autumn, and winter, and their times of dawn and dusk, but people often have a kind exterior and deep-seated emotions, making them difficult to understand. Therefore, some people are inwardly strong but outwardly gentle, outwardly brave but inwardly weak, resolute in intention but slow in action, and quick-tempered but slow in doing things, using false pretenses to conceal their true feelings. Liking does not necessarily mean love, anger does not necessarily mean hate, a smile is not necessarily joy, and weeping is not necessarily sorrow. They hide their emotions and actions, making them difficult to fathom. If the minds of others are so difficult to measure, how much more so are external realms? Therefore, the Treatise on Awakening of Faith (Mahāyāna-śraddhotpāda-śāstra) says: 'Sentient beings, because they rely on defiled minds, are able to see and manifest, falsely grasping at realms, and are deluded about the nature of equality.' Because all dharmas are constantly still, without any arising phenomena, due to ignorance and non-awakening, they falsely contradict the Dharma, and therefore cannot accord with all the realms of the world, knowing them in various ways. From this, it can be known that there is no Dharma outside the mind, and no mind outside the Dharma. If one only understands the one mind, all the various dusts will naturally converge. If one arises the mind and turns away from the Dharma, one violates the essence of the Dharma. Since one contradicts the Dharma, one cannot attain thorough understanding. If one can accord with the nature of the Dharmadhātu (Dharma Realm), and unite with the mind of Tathātā (Suchness), then Prajñā (Wisdom) , though seemingly without knowledge, is actually all-knowing.
Question: If one understands the one mind, why is it necessary to broadly know all dharmas?
Answer: The one mind is the general principle, and the various dharmas are the specific details. Although the specific details come from the general principle, the development and changes of things are infinitely varied. If one does not carefully understand and clarify, and practice both cessation and contemplation (śamatha-vipassanā) in a balanced way, then the principle will be isolated, and the affairs will lack a basis, and one cannot enter the realm of perfect and thorough understanding. The Vimalakīrti Sūtra says: 'Skillfully distinguishing the appearances of all dharmas, yet remaining unmoved by the First Principle.' The teachings of the Tiantai school say: 'Regarding the gates of all dharmas, the ocean of textual meanings and teachings, one must understand non-word and non-non-word, doubly illuminate word and non-word, the unspeakable and the non-unspeakable, the invisible and the non-invisible.' What should be selected? What should not be selected? What should be taken? What should not be taken? What should be abandoned? What should not be abandoned? This is all 'is', and that is all 'is not'. If one can understand all 'non' in the ink and color of words, and understand all 'is' in all 'non', and understand all 'non', then 'non' is not 'non' but 'is'. All dharmas are evil, and all dharmas are righteous. If one cannot understand in this way in the ink and color of words, then one does not know the difference between word and non-word, like a worm eating wood.
木。莫辯所歸。似鳥言空。何知旨趣。
問。一色一香。無非中道。以何為中道。
答。且約古師四句分別。如中論玄樞云。
問。汝以不生不滅為中道。有此中道不。若有此中道。則不名中道。若無此中道。無亦不名中。二俱不可得。何名中道。
答。有四義。一有此中道。何者本將中道破偏。何得無中道。以有空義故。一切法得成。若無空義者。一切則不成。空即中道也。二無此中道。何者。為破偏病。是故說中。偏病既亡。中藥須遣。若有中道。中還是病。三亦有中道。亦無中道。何者。至理虛存。故名亦有。無形無相。故名亦無。如涅槃經云。內外合故。名為中道。四非有中道。非無中道。何者。既雲中道。何得是有。既雲中道。何得是無。此是一往為言耳。若更再論。則非四句。所謂言語道斷。心行處滅。
問。若爾。云何取定。
答。若也有執。則無所不礙。若也無執。則無所不通。如智論云。若人見般若。是則名被縛。若不見般若。是亦名被縛。若人見般若。是則名解脫。若不見般若。是則名解脫。中道即實相。是有也。中道即性空。是無也。亦名為假名。亦有亦無也。亦名為中道。非有非無也。故知無執則四句皆是。涅槃經云。有緣服毒生。無緣服毒死。有服
【現代漢語翻譯】 現代漢語譯本： 木頭啊，無法辨別它歸向何處，就像鳥的叫聲在空中迴盪，誰能明白其中的旨趣呢？ 問：萬物的一色一香，無一不是中道，那麼，什麼是中道呢？ 答：且用古師的四句來分別說明，如《中論玄樞》所說： 問：你認為不生不滅是中道，那麼，存在這個中道嗎？如果存在這個中道，那就不叫中道了。如果不存在這個中道，不存在也不能稱為中。兩者都不可得，憑什麼稱為中道？ 答：有四種解釋。一、存在這個中道。為什麼呢？本來就是用中道來破除偏執，怎麼能說沒有中道呢？因為有空性的意義，一切法才能成立。如果沒有空性的意義，一切法就不能成立。空即是中道。二、不存在這個中道。為什麼呢？爲了破除偏執的毛病，所以才說中道。偏執的毛病既然消除了，中道的藥也應該捨棄。如果還存在中道，那麼中道本身就成了毛病。三、既存在中道，也無中道。為什麼呢？至高的真理虛幻地存在，所以說存在。沒有形狀沒有相貌，所以說不存在。如《涅槃經》所說，內外結合，名為中道。四、非存在中道，非不存在中道。為什麼呢？既然說是中道，怎麼能說是存在呢？既然說是中道，怎麼能說是不存在呢？這只是一種方便說法。如果更進一步討論，就超出這四句了，也就是所謂的言語道斷，心行處滅。 問：如果這樣，該如何確定呢？ 答：如果有所執著，那麼處處都會受到阻礙。如果沒有執著，那麼處處都能通達。如《智論》所說：『如果有人見到般若（Prajna，智慧），這就被稱為被束縛。如果沒見到般若，這也稱為被束縛。如果有人見到般若，這就被稱為解脫。如果沒見到般若，這也稱為解脫。』中道即是實相（Reality），是存在。中道即是性空（Emptiness），是不存在。也稱為假名（Provisional name），亦有亦無。也稱為中道，非有非無。所以要知道，沒有執著，那麼四句都是正確的。《涅槃經》說：『有緣分的人服用毒藥能活，沒有緣分的人服用毒藥會死。』
【English Translation】 English version: Wood. It's impossible to discern where it belongs. Like a bird's cry in the empty air, who can understand its true meaning? Question: Every color and every fragrance is none other than the Middle Way (Madhyamā-pratipad, the path of moderation). What is the Middle Way? Answer: Let's use the four phrases of the ancient masters to explain it, as stated in the 'Profound Pivot of the Middle Treatise': Question: You believe that non-birth and non-death is the Middle Way. Does this Middle Way exist? If this Middle Way exists, then it is not called the Middle Way. If this Middle Way does not exist, non-existence cannot be called the Middle either. Since both are unattainable, why is it called the Middle Way? Answer: There are four explanations. First, this Middle Way exists. Why? Originally, the Middle Way is used to break through biases, so how can it be said that there is no Middle Way? Because of the meaning of emptiness (Śūnyatā), all dharmas (laws/phenomena) can be established. If there is no meaning of emptiness, all dharmas cannot be established. Emptiness is the Middle Way. Second, this Middle Way does not exist. Why? In order to break through the illness of bias, the Middle Way is spoken of. Since the illness of bias has been eliminated, the medicine of the Middle Way should also be discarded. If the Middle Way still exists, then the Middle Way itself becomes the illness. Third, the Middle Way both exists and does not exist. Why? The supreme truth exists virtually, so it is said to exist. It has no shape and no form, so it is said not to exist. As the 'Nirvana Sutra' says, the combination of inner and outer is called the Middle Way. Fourth, the Middle Way is neither existent nor non-existent. Why? Since it is called the Middle Way, how can it be said to exist? Since it is called the Middle Way, how can it be said not to exist? This is just a convenient way of speaking. If we discuss it further, it goes beyond these four phrases, which is the so-called cessation of the path of language and the extinction of the realm of the mind. Question: If that's the case, how should we determine it? Answer: If there is attachment, then one will be hindered everywhere. If there is no attachment, then one can penetrate everywhere. As the 'Great Perfection of Wisdom Treatise' says: 'If someone sees Prajna (wisdom), this is called being bound. If one does not see Prajna, this is also called being bound. If someone sees Prajna, this is called liberation. If one does not see Prajna, this is also called liberation.' The Middle Way is the Reality (Tathātā), it exists. The Middle Way is emptiness (Śūnyatā), it does not exist. It is also called provisional name (Prajñapti), both existent and non-existent. It is also called the Middle Way, neither existent nor non-existent. Therefore, know that without attachment, all four phrases are correct. The 'Nirvana Sutra' says: 'Those with affinity can live by taking poison, those without affinity will die by taking poison.'
甘露傷命而早夭。或有服甘露壽命得長存。此之謂矣。
問。為中即是道。為離中別有道。為道即是中。為離道別有中。
答。如彼中品人。此則是中而非道。如彼三乘人道。此即是道而非中。如彼菩薩道。此即亦中亦是道。如彼外道道。此即非中又非道。今言中道者。即菩薩道。離中無別道。離道無別中。即以道為中。即以中為道。此之中義。即是一心。道。即是心。心即是道。以真心遍一切處故。所以云一色一香。無非中道。前辯所見不同。故論得失。若入宗鏡。則泯同平等。三乘五性。若內若外。無非一心中道矣。又中道者。以一真心不住有無一邊。故稱中道。若言其有。相不可尋。若言其無。性不可易。所以菩薩以行契理。觀一切法。雙遮雙照。雙亡雙流。臺教明雙亡正入。常冥中道。無心亡照。任運寂知。雙亡即亡空亡假。故名為寂。正入只是入中。故名為照。而亡而照。故曰雙流。遮流約智用。亡照約智體。無心釋智體。智體成就。不須作意念念忘照。而常任運。而寂而知。寂即是亡。知即是照。又能所雙寂。故曰雙亡。門理歷然。稱為正入。正入則理無不契。雙亡則相無不寂。斯即不住空有。遮照分明。不滯二邊。方成正入。肇論云。有心者。眾庶是也。無心者。太虛是也。眾庶處於妄想
【現代漢語翻譯】 現代漢語譯本：貪戀甘露反而會損傷性命，導致早夭。也有服用甘露而壽命得以長存的情況。說的就是這個道理。
問：所謂『中』，就是『道』嗎？還是說離開『中』，另外存在『道』？或者說『道』就是『中』？還是說離開『道』，另外存在『中』？
答：比如那些中等根器的人，他們是『中』，但不是『道』。比如那些聲聞乘、緣覺乘、菩薩乘的修行人所修的『道』，這是『道』，但不是『中』。比如菩薩所修的『道』，這既是『中』，又是『道』。比如那些外道所修的『道』，這既不是『中』，也不是『道』。現在所說的『中道』，就是指菩薩道。離開『中』，沒有另外的『道』；離開『道』，沒有另外的『中』。就是以『道』為『中』，就是以『中』為『道』。這個『中』的含義，就是一心。『道』，就是心。心，就是『道』。因為真心遍及一切處。所以說一色一香，無非中道。前面辯論的是所見不同，所以討論得失。如果進入宗鏡（Zongjing，宗門的明鏡），那麼一切都泯滅差別，平等無二。無論是三乘五性，無論是內道還是外道，都無非是一心中的中道。而且，所謂中道，就是以一顆真心不住于有無任何一邊，所以稱為中道。如果說它『有』，卻找不到它的相；如果說它『無』，它的本性卻不可改變。所以菩薩以修行來契合真理，觀察一切法，同時遮遣和照見，同時泯滅和流動。天臺宗（Tiantai，佛教宗派名）闡明『雙亡正入』，常常與中道相冥合。無心而泯滅能照之智，任運而寂然知曉。『雙亡』就是亡空亡假，所以名為『寂』。『正入』只是入中，所以名為『照』。既泯滅又照見，所以說『雙流』。遮和流是就智慧的作用而言，亡和照是就智慧的本體而言。『無心』解釋的是智慧的本體。智慧的本體一旦成就，就不需要刻意造作，念念不忘照，而是常常任運自然，寂然知曉。寂就是亡，知就是照。而且能所雙雙寂滅，所以說『雙亡』。門理歷歷分明，稱為『正入』。正入則真理無不契合，雙亡則萬相無不寂滅。這就是不住于空有兩邊，遮照分明，不滯留于任何一邊，才能成就真正的入道。僧肇的《肇論》中說：『有心』的人，是眾生。『無心』的人，是太虛。眾生處於妄想之中。 English version: Clinging to the nectar of immortality can actually damage life and lead to premature death. Conversely, consuming the nectar can also lead to longevity. This is the principle being discussed.
Question: Is the 'Middle' the same as the 'Path'? Or is there a 'Path' separate from the 'Middle'? Is the 'Path' the same as the 'Middle'? Or is there a 'Middle' separate from the 'Path'?
Answer: For example, those of middling capacity are in the 'Middle' but not on the 'Path'. The 'Path' of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) is the 'Path' but not the 'Middle'. The 'Path' of the Bodhisattva is both the 'Middle' and the 'Path'. The 'Path' of the heretics is neither the 'Middle' nor the 'Path'. The 'Middle Way' we speak of now refers to the Bodhisattva Path. There is no separate 'Path' apart from the 'Middle', and no separate 'Middle' apart from the 'Path'. It is taking the 'Path' as the 'Middle', and taking the 'Middle' as the 'Path'. The meaning of this 'Middle' is the One Mind. The 'Path' is the Mind. The Mind is the 'Path'. Because the True Mind pervades all places, it is said that every color and every fragrance is none other than the Middle Way. The previous discussions were about differing views, hence the discussion of gain and loss. If one enters the Zongjing (宗鏡, Mirror of the Sect), then all differences are extinguished and equality prevails. Whether it is the Three Vehicles and Five Natures, whether it is internal or external, all are none other than the Middle Way of the One Mind. Furthermore, the Middle Way is when the One True Mind does not dwell on either existence or non-existence, hence it is called the Middle Way. If you say it 'exists', its form cannot be found. If you say it 'does not exist', its nature cannot be changed. Therefore, Bodhisattvas use practice to accord with principle, observing all dharmas, simultaneously negating and illuminating, simultaneously extinguishing and flowing. The Tiantai (天臺, a Buddhist school) teaching clarifies 'Dual Extinction and Right Entry', constantly merging with the Middle Way. Without mind, extinguish the illuminating wisdom, and naturally be still and know. 'Dual Extinction' is extinguishing emptiness and extinguishing the provisional, hence it is called 'Stillness'. 'Right Entry' is simply entering the Middle, hence it is called 'Illumination'. Extinguishing and illuminating, hence it is said 'Dual Flow'. Negation and flow refer to the function of wisdom, while extinction and illumination refer to the substance of wisdom. 'Without Mind' explains the substance of wisdom. Once the substance of wisdom is accomplished, there is no need to intentionally forget illumination, but rather it is constantly natural, still and knowing. Stillness is extinction, and knowing is illumination. Moreover, the subject and object are both extinguished, hence it is said 'Dual Extinction'. The principles of the gate are clearly evident, called 'Right Entry'. With Right Entry, there is no principle that does not accord. With Dual Extinction, there is no phenomenon that is not extinguished. This is not dwelling on emptiness or existence, negation and illumination are clear, and not clinging to either side, only then can true entry be accomplished. Sengzhao's Zhao Lun says: 'Those with mind' are sentient beings. 'Those without mind' are the Great Void. Sentient beings are in delusion.
【English Translation】 Clinging to the nectar of immortality can actually damage life and lead to premature death. Conversely, consuming the nectar can also lead to longevity. This is the principle being discussed.
Question: Is the 'Middle' the same as the 'Path'? Or is there a 'Path' separate from the 'Middle'? Is the 'Path' the same as the 'Middle'? Or is there a 'Middle' separate from the 'Path'?
Answer: For example, those of middling capacity are in the 'Middle' but not on the 'Path'. The 'Path' of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) is the 'Path' but not the 'Middle'. The 'Path' of the Bodhisattva is both the 'Middle' and the 'Path'. The 'Path' of the heretics is neither the 'Middle' nor the 'Path'. The 'Middle Way' we speak of now refers to the Bodhisattva Path. There is no separate 'Path' apart from the 'Middle', and no separate 'Middle' apart from the 'Path'. It is taking the 'Path' as the 'Middle', and taking the 'Middle' as the 'Path'. The meaning of this 'Middle' is the One Mind. The 'Path' is the Mind. The Mind is the 'Path'. Because the True Mind pervades all places, it is said that every color and every fragrance is none other than the Middle Way. The previous discussions were about differing views, hence the discussion of gain and loss. If one enters the Zongjing (宗鏡, Mirror of the Sect), then all differences are extinguished and equality prevails. Whether it is the Three Vehicles and Five Natures, whether it is internal or external, all are none other than the Middle Way of the One Mind. Furthermore, the Middle Way is when the One True Mind does not dwell on either existence or non-existence, hence it is called the Middle Way. If you say it 'exists', its form cannot be found. If you say it 'does not exist', its nature cannot be changed. Therefore, Bodhisattvas use practice to accord with principle, observing all dharmas, simultaneously negating and illuminating, simultaneously extinguishing and flowing. The Tiantai (天臺, a Buddhist school) teaching clarifies 'Dual Extinction and Right Entry', constantly merging with the Middle Way. Without mind, extinguish the illuminating wisdom, and naturally be still and know. 'Dual Extinction' is extinguishing emptiness and extinguishing the provisional, hence it is called 'Stillness'. 'Right Entry' is simply entering the Middle, hence it is called 'Illumination'. Extinguishing and illuminating, hence it is said 'Dual Flow'. Negation and flow refer to the function of wisdom, while extinction and illumination refer to the substance of wisdom. 'Without Mind' explains the substance of wisdom. Once the substance of wisdom is accomplished, there is no need to intentionally forget illumination, but rather it is constantly natural, still and knowing. Stillness is extinction, and knowing is illumination. Moreover, the subject and object are both extinguished, hence it is said 'Dual Extinction'. The principles of the gate are clearly evident, called 'Right Entry'. With Right Entry, there is no principle that does not accord. With Dual Extinction, there is no phenomenon that is not extinguished. This is not dwelling on emptiness or existence, negation and illumination are clear, and not clinging to either side, only then can true entry be accomplished. Sengzhao's Zhao Lun says: 'Those with mind' are sentient beings. 'Those without mind' are the Great Void. Sentient beings are in delusion.
。太虛絕於靈照。不可以處妄想。絕靈照。而語聖心乎。故須遮照無滯。體用自在。方成理行之門。華嚴經云。菩薩住是不思議。于中思議。不可盡。住是不可思議地。思與非思俱寂滅。若唯遮思議境者。則凡聖絕分。故非但遮常心。亦應融常心。是則于中思議不可盡。遮融無二。則思與非思。體俱寂滅。方曰真不思議也。是則遮照無滯。理事不虧。即遮而照故。雙非即是雙行。即照而遮故。雙行即是雙遣。不壞本而常末。萬行紛然。不壞末而常本。一心恒寂。所以色塵體寂。香界性空。執作有無之邊邪。達成唯心之中理。法法皆圓愿海。塵塵盡具行門。應念而六度咸成。目擊而真心普遍。如無盡意菩薩經云。普賢。如來國土。彼諸菩薩當見佛時。尋能分別諸深妙義。具足成就。六波羅蜜。何以故。若不取色相。即是具足檀波羅蜜。若除色相。即是具足尸波羅蜜。若觀色盡。即是具足羼提波羅蜜。若見色寂滅。即是具足毗梨波羅蜜。若不行色相。即是具足禪波羅蜜。若不戲論色相。即是具足般若波羅蜜。是諸菩薩。即觀佛時。尋具如是六波羅蜜得無生忍。
問。此唯識門。未了之人。以何方便而為開導。
答。初覺之人。先以比知。后當信驗。攝論云。一切時處。皆唯有識。其有未得真智覺者。于唯識中
【現代漢語翻譯】 現代漢語譯本：太虛之境超越了靈照（指清明的覺照），不能用妄想來對待。超越了靈照，難道就能談論聖人之心嗎？所以必須遮蔽和照了都沒有滯礙，本體和作用都自在，才能成就理論和實踐的門徑。《華嚴經》說：『菩薩安住于不可思議的境界，于其中進行思議，也是不可窮盡的。安住于不可思議之地，思與非思都寂滅。』如果僅僅遮蔽思議的境界，那麼凡夫和聖人就完全隔絕了。所以，不僅僅要遮蔽常心（指凡夫心），也應該融合常心。這樣，于其中進行思議才是不可窮盡的。遮蔽和融合沒有分別，那麼思與非思，本體都寂滅，才叫做真正的不思議。這樣，遮蔽和照了沒有滯礙，事和理沒有虧缺。因為遮蔽就是照了，所以雙重否定就是雙重肯定；因為照了就是遮蔽，所以雙重肯定就是雙重否定。不壞本體而常有末端，萬行紛繁；不壞末端而常有本體，一心恒常寂靜。所以色塵的本體是寂靜的，香界的自性是空性的。執著于有無的邊見，就能達到唯心的中道真理。一切法都是圓滿的愿海，一切塵埃都具備實踐的門徑。應念之間，六度（檀波羅蜜，尸波羅蜜，羼提波羅蜜，毗梨耶波羅蜜，禪波羅蜜，般若波羅蜜）都能成就；目擊之時，真心普遍存在。如《無盡意菩薩經》說：『普賢，如來國土，那些菩薩當見到佛時，立刻就能分辨各種深奧微妙的意義，具足成就六波羅蜜。為什麼呢？如果不取色相，就是具足檀波羅蜜（佈施波羅蜜）；如果去除色相，就是具足尸波羅蜜（持戒波羅蜜）；如果觀察色相的止息，就是具足羼提波羅蜜（忍辱波羅蜜）；如果見到色相的寂滅，就是具足毗梨耶波羅蜜（精進波羅蜜）；如果不執著色相，就是具足禪波羅蜜（禪定波羅蜜）；如果不戲論色相，就是具足般若波羅蜜（智慧波羅蜜）。這些菩薩，在觀看佛的時候，立刻就具足了這樣的六波羅蜜，得到無生法忍。』 問：對於這個唯識法門，沒有理解的人，用什麼方法來引導開導他們呢？ 答：初學的人，先用比量來認知，然後應當相信並驗證。《攝大乘論》說：『一切時一切處，都只有識。』那些沒有得到真正智慧覺悟的人，在唯識的道理中
【English Translation】 English version: The realm of Great Void transcends spiritual illumination (Lingzhao, referring to clear awareness), and cannot be approached with delusional thoughts. If one transcends spiritual illumination, can one then speak of the heart of a sage? Therefore, one must have unobstructed obscuration and illumination, with the essence and function being free and at ease, to establish the gateway of theory and practice. The Avatamsaka Sutra says: 'Bodhisattvas abide in the inconceivable, yet even within it, contemplation is inexhaustible. Abiding in the inconceivable ground, thought and non-thought both cease.' If one only obscures the realm of thought, then the distinction between ordinary beings and sages becomes absolute. Therefore, one should not only obscure the ordinary mind (common mind), but also integrate it. Only then is contemplation within it inexhaustible. Obscuration and integration being non-dual, thought and non-thought both cease in essence, and this is called true inconceivability. Thus, unobstructed obscuration and illumination, with no deficiency in principle and phenomena, means that obscuration is illumination, so double negation is double affirmation; illumination is obscuration, so double affirmation is double negation. Without destroying the root, the branches are ever-present, with myriad practices flourishing; without destroying the branches, the root is ever-present, with the one mind constantly tranquil. Therefore, the essence of form-dust is tranquil, and the nature of the fragrance realm is empty. Clinging to the extremes of existence and non-existence leads to deviant views, while realizing the central truth of mind-only. Every dharma is a perfect ocean of vows, and every dust particle fully embodies the gateway of practice. In a single thought, the six paramitas (Dānapāramitā, Śīlapāramitā, Kṣāntipāramitā, Vīryapāramitā, Dhyānapāramitā, Prajñāpāramitā) are accomplished; at a single glance, the true mind pervades everywhere. As the Akṣayamati Bodhisattva Sutra says: 'Puxian (Samantabhadra), in the Buddha-lands of the Tathagatas, when those Bodhisattvas see the Buddha, they immediately discern all profound and subtle meanings, fully accomplishing the six paramitas. Why? If they do not grasp the characteristics of form, they fully accomplish Dānapāramitā (the perfection of giving); if they eliminate the characteristics of form, they fully accomplish Śīlapāramitā (the perfection of morality); if they observe the cessation of form, they fully accomplish Kṣāntipāramitā (the perfection of patience); if they see the extinction of form, they fully accomplish Vīryapāramitā (the perfection of diligence); if they do not dwell on the characteristics of form, they fully accomplish Dhyānapāramitā (the perfection of meditation); if they do not engage in discursive thought about the characteristics of form, they fully accomplish Prajñāpāramitā (the perfection of wisdom). These Bodhisattvas, upon seeing the Buddha, immediately accomplish these six paramitas and attain the acceptance of the non-origination of dharmas.' Question: For those who have not understood this Yogācāra (mind-only) doctrine, what methods can be used to guide and enlighten them? Answer: Those who are just beginning should first use inference to understand, and then they should believe and verify. The Mahāyānasaṃgraha says: 'At all times and in all places, there is only consciousness.' Those who have not attained true wisdom and awakening, within the doctrine of mind-only
云何比知。由聖教。及正理。如教云。如是三界。皆唯有心。理顯者。如於定心中。隨所觀見諸青瘀等。所知影像。一切無別。青瘀等事。但見自心。又云。外種內為緣。外法種子。皆是眾生感受用業熏種子。依阿賴耶力所變現。是故外種離內。無別有種。如有頌言。天地風虛空。陂池方大海。皆真內所作。外義俱非有。又頌云。聖教及正理。各別有功能。為生於信慧。無一不成故。是以識生此識。說名相分。知此相唯內心變。外義不成故。如有頌言。於一端嚴淫女身。出家耽欲及餓狗。嗅尸昌艷美飲食。三種分別各不同。以前塵無決定相。唯心自分妍丑。若外法是實。云何各隨自見不同。是以比知。唯心自現。非他境界。古德云。菩薩從初正信創發心時。即觀本識自性緣起因果之體。得成正信。故攝論云。得彼本識。說菩薩初起。應先觀諸法如實因緣。此之謂也。如實者。無非一心。余皆虛妄。若有猛提直入之者。頓悟圓信之人。即初發心時。便成正覺。不動塵勞之位。遍坐一切道場。靡移所習之門。遊戲十方國土。是以法華經偈云。得如是乘。令諸子等。日夜劫數。常得遊戲。與諸菩薩。及聲聞眾。乘此寶乘。直至道場。以是因緣。十方諦求。更無餘乘。除佛方便。若能依實。修行。果滿不離一念。如還原觀云。
卷舒無礙。隱顯同時。一際絕其始終。出入亡于表裡。初心正覺。攝多生於剎那。十通道圓。一念該於佛地。即無生顯而幻有立。兩相泯而雙事存。攝法界而攝一塵。舉一身而十身現。
問。既以聖教正理比知。已生勝解。欲入聖位。緣何境界親證修行。
答。但了人法二空。即入此觀。人法何以成空。以唯有意言分別。故攝論云。從愿樂位。乃至究竟位。若欲入唯識觀。修加行。緣何境界。緣意言分別為境。離此無別外境。何以故。此意言分別。似文字言說。及義顯現。唯有意言分別。無別有名言。菩薩能通達名無所有。則離外塵邪執。又此義依名言。唯意言分別。前以遣名。此下依名遣義。義者。即六識所緣境。離名無別此境。名言既唯意分別故。義亦無別體。菩薩通達義無所有。亦離外塵邪執。又此名義自性差別。唯假說為量。前已遣名義。名義既無自性及差別。云何可立。若離假說。無別名義自性。及名義差別。由證見此二法不可得故。名為通達。智整禪師六行。法雲。大乘頓悟菩薩。能觀唯識無外空者。謂觀相空。唯是空解。心作空解。無外相空。是故大根知唯識者。則滅空解。離諸緣觀。故智論云。菩薩行般若波羅蜜時。普觀諸法皆空。空亦復空。滅諸觀。得無礙般若波羅蜜。以此文證。無
外相空。大根觀智則證空。空謂法空。空有皆是妄見。悉是當時意分別作。如人心起。則唯見人。微塵心起。則唯見微塵。空心起時。則唯見空。是故空有皆是心作。故諸凡聖見境不同。皆是當時意言有異。是以世諦各唯有識。覺無外邊。則名真諦。以其二諦不相離故。即以無外名為真諦。是故若能觀見唯識。即知無外。則亦達真。此達真時。則無外解。便遣世俗妄取之心。故攝論云。知塵無所有。通達真。知唯有識。通達俗。若不通達俗。無以能得見真。以離俗無真故。若不通達真。無以遣俗。以俗無別體故。所以通達真俗。由能解唯識理故。以此文證。觀唯識者。即達二諦。能遣妄心。雖復就實唯識無境。稱情則有凡聖大小。謂若見塵。意謂是人。如此意言。則是凡夫。若觀此身。意謂是塵。如此意言。則是二乘。若觀細塵。意謂體空。如此意言。是小菩薩。若觀空有知皆意言。即是大乘大菩薩人。故諸眾生。雖皆唯識。意言不同。凡聖各異。故大根人知唯識者。恒觀自心意言為境。此初觀時。雖未成聖。分知意言。則是菩薩。故攝論云。初修觀者。則是凡夫菩薩。此等能觀深法空者。即亦曾逕小乘觀來。非是不解眾生無我。一往即能頓見法空。故攝論云。若得法無我。必先得人無我。故知學大。要先從小。雖復
【現代漢語翻譯】 現代漢語譯本：外在的表象是空性的。具有深厚根基的人通過觀察智慧可以證悟空性。空性指的是法的空性。空和有都是虛妄的見解，完全是當時意識分別產生的。比如，人心生起時，就只看到人；微塵心生起時，就只看到微塵；空心生起時，就只看到空。因此，空和有都是心所造作的。所以，凡夫和聖人所見的境界不同，都是因為當時的意識言語有所差異。因此，在世俗諦中，各自都只有意識，覺悟到沒有外在的邊際，就稱為真諦。因為二諦不相分離，所以用『沒有外在』來稱呼真諦。因此，如果能夠觀察到唯識，就知道沒有外在，也就通達了真諦。當通達真諦時，就沒有對外在的執著，便能去除世俗虛妄取著的心。所以《攝大乘論》（Śrāvakabhūmi）中說：『知道塵埃沒有自性，就能通達真諦；知道只有意識，就能通達俗諦。』如果不能通達俗諦，就沒有辦法證見真諦，因為離開俗諦就沒有真諦。如果不能通達真諦，就沒有辦法去除俗諦，因為俗諦沒有獨立的自體。所以，通達真俗二諦，是因為能夠理解唯識的道理。用這段經文來證明，觀察唯識的人，就能通達二諦，能夠去除虛妄的心。即使就實而言，唯識沒有外境，但隨順眾生的根器，就會有凡夫、聖人、大乘、小乘的差別。如果見到塵埃，意識認為是人，這樣的意識言語就是凡夫。如果觀察這個身體，意識認為是塵埃，這樣的意識言語就是二乘。如果觀察細微的塵埃，意識認為其體性是空，這樣的意識言語就是小乘菩薩。如果觀察空和有，知道都是意識言語所產生的，那就是大乘大菩薩。所以，眾生雖然都是唯識所變現，但因為意識言語不同，凡夫和聖人也就各不相同。因此，具有深厚根基的人，知道唯識的道理，總是觀察自己的心意言語作為境界。最初觀察時，雖然還沒有成聖，但已經開始認識到意識言語，這就是菩薩。所以《攝大乘論》（Śrāvakabhūmi）中說：『最初修習觀行的人，就是凡夫菩薩。』這些人能夠觀察甚深的法空，也曾經經歷過小乘的觀行，不是不理解眾生無我，一開始就能頓悟法空。所以《攝大乘論》（Śrāvakabhūmi）中說：『如果證得法無我，必定先證得人無我。』所以知道學習大乘，要先從小乘開始。雖然……
【English Translation】 English version: The external appearances are emptiness. Those with profound roots can realize emptiness through the wisdom of observation. Emptiness refers to the emptiness of dharmas. Both emptiness and existence are false views, entirely created by the discriminations of consciousness at the time. For example, when the mind of a person arises, one only sees people; when the mind of a dust mote arises, one only sees dust motes; when the mind of emptiness arises, one only sees emptiness. Therefore, both emptiness and existence are created by the mind. Thus, the realms seen by ordinary beings and sages are different, all because of the differences in their conscious speech at the time. Therefore, in the relative truth (saṃvṛti-satya), each only has consciousness; realizing that there are no external boundaries is called the ultimate truth (paramārtha-satya). Because the two truths are inseparable, the term 'no externality' is used to refer to the ultimate truth. Therefore, if one can observe only consciousness (Vijñānamātra), one knows that there is no externality, and thus one understands the ultimate truth. When one understands the ultimate truth, there is no attachment to externality, and one can remove the mind's false grasping of the mundane. Therefore, the Śrāvakabhūmi of Mahāyānasaṃgraha says: 'Knowing that dust has no inherent existence, one penetrates the ultimate truth; knowing that there is only consciousness, one penetrates the relative truth.' If one does not penetrate the relative truth, there is no way to realize the ultimate truth, because there is no ultimate truth apart from the relative truth. If one does not penetrate the ultimate truth, there is no way to remove the relative truth, because the relative truth has no separate entity. Therefore, penetrating the two truths, relative and ultimate, is due to understanding the principle of only consciousness. Using this passage as evidence, one who observes only consciousness penetrates the two truths and can remove the deluded mind. Even though, in reality, only consciousness has no external realm, according to the capacity of beings, there are differences between ordinary beings, sages, the Great Vehicle (Mahāyāna), and the Small Vehicle (Śrāvakayāna). If one sees dust and consciously thinks it is a person, such conscious speech is that of an ordinary being. If one observes this body and consciously thinks it is dust, such conscious speech is that of a Śrāvakayāna practitioner. If one observes fine dust and consciously thinks its nature is emptiness, such conscious speech is that of a Lesser Bodhisattva. If one observes emptiness and existence and knows that they are all created by conscious speech, that is a Great Vehicle Great Bodhisattva. Therefore, although all beings are manifestations of only consciousness, because their conscious speech is different, ordinary beings and sages are different. Therefore, those with profound roots who know the principle of only consciousness always observe their own mind's conscious speech as the object. Although one is not yet a sage when first observing, one is already a Bodhisattva by partially knowing conscious speech. Therefore, the Śrāvakabhūmi of Mahāyānasaṃgraha says: 'One who initially cultivates observation is an ordinary Bodhisattva.' These individuals who can observe the profound emptiness of dharmas have also experienced the observation of the Small Vehicle, and they do not immediately and suddenly realize the emptiness of dharmas without understanding the non-self of beings. Therefore, the Śrāvakabhūmi of Mahāyānasaṃgraha says: 'If one attains the non-self of dharmas, one must first attain the non-self of persons.' Therefore, know that learning the Great Vehicle must begin with the Small Vehicle. Although...
從小。漸頓仍別。謂觀生空執為極者。后觀相空進學。名漸。若有久習。知小非極。即解空空。名為頓悟。雖知心外無境。然入觀時亦從塵起。以其色塵。唯佛不見。以佛常證唯識無境。妄想盡故。不見外塵故。彼論云。如來常不出觀。故寂靜。若大菩薩入真觀時。則知唯識。亦不見塵故。彼論云。菩薩若入無分別觀。一切塵不顯現。以此文證。故知大聖入真觀時。皆不見色。自余凡聖莫問大小。未入空觀。則皆見塵。大根出觀。雖妄見塵。若入觀時。則知唯識。以其自知。妄作塵解。無塵可破。便證唯心。若能觀中了知唯心。后雖出觀妄見自他。尋復思時知自妄見。不同凡小定執有外。乃至觀空猶見能所。故彼論云。菩薩以無分別后智。觀此因果相。然無顛倒。不執有外塵內根。唯識是實有法。故知大根一證唯心。后雖出觀。不執有外。若觀自心妄見境時。則知眾生各唯有識。故大菩薩。乃至佛來。常知眾生唯心妄見。謂知眾生或作名解。名則是凡意言分別。情謂似外名字顯現。理是心作。是自心相。或作名下所說法解。法義則是意言分別。情謂有外法義顯現。理實法義。亦是心相。故彼論云。十二部經。是名為教。十二部經所詮。是名為理。心相似此理教顯現。以此文證。所緣境界悉是心作。名為心相。但此心相
【現代漢語翻譯】 現代漢語譯本 從小乘開始，漸修和頓悟仍然有所區別。如果有人認為觀照五蘊皆空（生空，Śūnyatā，空性）就是最高的境界，之後再觀照諸法皆空（相空，lakṣaṇa-śūnyatā，相的空性）並進一步學習，這被稱為漸修。如果有人長期修習，知道小乘並非最高的境界，立即理解空性也是空性的道理（空空，śūnyatā-śūnyatā，空性的空性），這被稱為頓悟。雖然知道心外沒有外境，但在入觀的時候仍然會從色塵（rūpa-dhātu，色的元素）生起。因為這種色塵，只有佛陀才不會見到，因為佛陀總是證悟唯識（Vijñānavāda，唯識宗），沒有外境。因為妄想已經止息，所以不見外塵。所以《瑜伽師地論》（Yogācārabhūmi-śāstra）中說：『如來從不離開禪觀，所以寂靜。』如果大菩薩進入真觀的時候，就知道只有識，也見不到塵。所以《瑜伽師地論》中說：『菩薩如果進入無分別智（nirvikalpa-jñāna，無分別的智慧）的禪觀，一切塵都不會顯現。』根據這段經文可以證明，大聖進入真觀的時候，都見不到色塵。至於其餘的凡夫和聖人，無論大小，如果沒有進入空觀，就都會見到塵。大根器的人出觀后，雖然錯誤地見到塵，但如果入觀的時候，就知道只有識。因為他們自己知道，是自己虛妄地把心識理解為塵，沒有塵可以破除，就證悟了唯心（citta-mātra，唯有心）。如果能夠觀照了知唯心，之後即使出觀錯誤地見到自己和他人，很快反思的時候就知道是自己虛妄的見解，不同於凡夫和小乘修行者那樣執著地認為有外境存在，乃至觀照空性的時候仍然見到能觀的主體和所觀的客體（能所，grāhaka-grāhya，能取和所取）。所以《瑜伽師地論》中說：『菩薩用無分別智之後的智慧，觀照這種因果相，卻沒有顛倒，不執著有外在的塵和內在的根，唯識是真實存在的法。』所以知道大根器的人一旦證悟唯心，之後即使出觀，也不會執著有外境。如果觀照自己的心虛妄地見到外境的時候，就知道眾生各自只有自己的識。所以大菩薩乃至佛陀，總是知道眾生唯心妄見。也就是說，知道眾生或者把名相理解為實在的，名相是凡夫的意念言語分別，情識認為有外在的名相顯現，但實際上是心所造作的，是自心的相。或者把名相下所說的法理解為實在的，法義是意念言語分別，情識認為有外在的法義顯現，但實際上法義也是心相。所以《瑜伽師地論》中說：『十二部經（dvādaśāṅga-buddhavacana，佛陀教法的十二個部分），這被稱為教（śāsana，教導）。十二部經所詮釋的，這被稱為理（tattva，真理）。心相似於這種理和教而顯現。』根據這段經文可以證明，所緣的境界都是心所造作的，被稱為心相。但這種心相
【English Translation】 English version From the Small Vehicle (Hīnayāna), gradual and sudden approaches still differ. If someone considers contemplating the emptiness of existence (Śūnyatā, emptiness) as the ultimate, and later contemplates the emptiness of characteristics (lakṣaṇa-śūnyatā, emptiness of characteristics) and advances in learning, this is called gradual. If someone has practiced for a long time and knows that the Small Vehicle is not the ultimate, and immediately understands that emptiness is also empty (śūnyatā-śūnyatā, emptiness of emptiness), this is called sudden enlightenment. Although they know that there is no external realm outside the mind, when entering contemplation, they still arise from the element of form (rūpa-dhātu, element of form). Because this element of form is not seen only by the Buddha, because the Buddha always realizes Consciousness-Only (Vijñānavāda, Consciousness-Only school), there is no external realm. Because delusion has ceased, external dust is not seen. Therefore, the Yogācārabhūmi-śāstra says: 'The Tathagata never leaves contemplation, therefore is peaceful.' If a great Bodhisattva enters true contemplation, then they know only consciousness and do not see dust. Therefore, the Yogācārabhūmi-śāstra says: 'If a Bodhisattva enters contemplation of non-discriminating wisdom (nirvikalpa-jñāna, non-discriminating wisdom), all dust does not appear.' Based on this passage, it can be proven that great sages do not see form when entering true contemplation. As for the remaining ordinary beings and sages, regardless of their level, if they have not entered emptiness contemplation, they will all see dust. Those with great faculties, after emerging from contemplation, although mistakenly see dust, if they enter contemplation, they know only consciousness. Because they know themselves that they falsely interpret consciousness as dust, there is no dust to be destroyed, and they realize Mind-Only (citta-mātra, Mind-Only). If one can contemplate and understand Mind-Only, even if they mistakenly see themselves and others after emerging from contemplation, they will quickly realize upon reflection that it is their own false view, unlike ordinary beings and Small Vehicle practitioners who stubbornly believe in the existence of an external realm, and even when contemplating emptiness, they still see the subject and object of contemplation (grāhaka-grāhya, grasper and grasped). Therefore, the Yogācārabhūmi-śāstra says: 'Bodhisattvas use the wisdom after non-discriminating wisdom to contemplate this causal relationship, but without inversion, not clinging to external dust and internal roots, Consciousness-Only is a truly existing dharma.' Therefore, it is known that once those with great faculties realize Mind-Only, even if they emerge from contemplation later, they will not cling to the existence of an external realm. If they contemplate their own mind and falsely see an external realm, they know that each sentient being only has their own consciousness. Therefore, great Bodhisattvas, even Buddhas, always know that sentient beings falsely see with Mind-Only. That is, they know that sentient beings either understand names as real, names are the conceptual discriminations of ordinary beings, and consciousness believes that there is an external appearance of names, but in reality, it is created by the mind, it is the aspect of one's own mind. Or they understand the dharma spoken under the name as real, the meaning of the dharma is conceptual discrimination, and consciousness believes that there is an external appearance of the meaning of the dharma, but in reality, the meaning of the dharma is also an aspect of the mind. Therefore, the Yogācārabhūmi-śāstra says: 'The twelve divisions of the scriptures (dvādaśāṅga-buddhavacana, twelve branches of Buddhist teachings) are called teaching (śāsana, teaching). What the twelve divisions of the scriptures explain is called truth (tattva, truth). The mind appears similar to this truth and teaching.' Based on this passage, it can be proven that the objects of perception are all created by the mind, called the aspect of the mind. But this aspect of the mind
。亦名心影。亦名相識及境界識。種諸凡小。謂與心異。理無別體。實唯一識。故彼論云。唯識不出二法。一者相識。二者見識。似塵顯現名相。謂所緣境。似識顯現名見。謂能緣識。定心亦爾。顯現似塵。謂異定心。一分似識。一分似塵。此二實唯是識。以此文證。境界相識即心無別。唯情妄見。以其唯是妄念作故。即此是相識。亦名相結。故彼論云。結有二種。一者相結。二者粗重結。相結難解。粗重結難滅。心分別諸塵。名相結。由此分別起欲瞋等惑。名粗重結。若得無分別智。即解相結。相結不起粗重結即墮滅。以此文證。境是相結。凡小迷執。故名難解。是故諸法名之與義。皆是心作。凡小不知。理實無始所緣名義。常是凡夫意言分別。故彼論云。凡夫從本。來意言分別有二種。一似名。二似義。名義攝一切法皆盡。此名義。但是意言分別所作。離此無別余法。以此文證。故知凡夫妄見境界。或名或義。皆是當時意言分別。如食蒗蕩妄見針火。據彼妄情意謂是實。不知妄見謂有外火。據實唯是意作火解。火則唯是意言分別。謂有火名。名是意言。謂有火事。事是意言。眾生妄見自身他身地水火風等。皆亦似彼。雖復就實義唯識無外。據凡妄情謂有能所。故彼論云。唯識義不失。亦不無能取所取義。雖復據情
【現代漢語翻譯】 也叫做心影，也叫做相識以及境界識。凡夫和小乘之人認為這些與心是不同的，但從道理上講，它們沒有獨立的實體，實際上都只是一個識。所以《瑜伽師地論》中說：『唯識不超出兩種法，一是相識，二是見識。』 看起來像塵埃一樣顯現的叫做相，也就是所緣境；看起來像識一樣顯現的叫做見，也就是能緣識。 定中的心也是這樣，顯現得像塵埃一樣，被認為是與定心不同的東西。一部分像識，一部分像塵埃。但這二者實際上都只是識。用這段經文可以證明，境界相識與心沒有分別，只是情識的虛妄見解，因為它們只是虛妄念頭所產生的。這就是相識，也叫做相結。所以《瑜伽師地論》中說：『結有兩種，一是相結，二是粗重結。相結難以理解，粗重結難以消滅。』 心分別各種塵境，叫做相結。由此分別產生貪慾、嗔恨等煩惱，叫做粗重結。如果獲得無分別智，就能解開相結。相結不起作用，粗重結就會消滅。用這段經文可以證明，境界就是相結，凡夫和小乘之人迷惑執著，所以說它難以理解。 因此，諸法的名稱和意義，都是心所造作的。凡夫和小乘之人不明白這個道理，實際上，無始以來所緣的名稱和意義，都是凡夫意念言語的分別。所以《瑜伽師地論》中說：『凡夫從根本上來說，意念言語的分別有兩種，一是類似名稱，二是類似意義。』 名稱和意義涵蓋了一切法。這些名稱和意義，都只是意念言語的分別所產生的，離開這些就沒有其他的法了。用這段經文可以證明，凡夫虛妄地看到境界，無論是名稱還是意義，都是當時的意念言語的分別。 就像吃東西后產生蒗蕩感，虛妄地看到針和火。根據他們的虛妄情識，認為那是真實的。不知道那是虛妄的見解，認為有外在的火。實際上，那只是意念所產生的對火的理解。火只是意念言語的分別，認為有火的名稱，名稱是意念言語；認為有火的事情，事情是意念言語。 眾生虛妄地看到自身、他人身、地、水、火、風等，也都是這樣。雖然從真實的意義上講，一切都是唯識，沒有外在之物，但根據凡夫的虛妄情識，認為有能取和所取。《瑜伽師地論》中說：『唯識的意義沒有喪失，也沒有失去能取和所取的意義。』 雖然是根據情識來說的
【English Translation】 It is also called 'Heart-image' (心影, Xīnyǐng). It is also called 'Cognition' (相識, Xiāngshí) and 'Realm-consciousness' (境界識, Jìngjièshí). Ordinary beings and lesser vehicles (小乘, Xiǎochéng) consider these to be different from the mind, but in principle, they have no separate entity; in reality, they are all just one consciousness. Therefore, the Yogācārabhūmi-śāstra says: 'Consciousness-only (唯識, Wéishí) does not go beyond two dharmas: one is cognition-consciousness, and the other is perception-consciousness.' What appears like dust is called 'characteristic' (相, xiāng), which is the object of cognition (所緣境, suǒ yuán jìng); what appears like consciousness is called 'perception' (見, jiàn), which is the subject of cognition (能緣識, néng yuán shì). The mind in meditation (定心, dìngxīn) is also like this, appearing like dust, considered to be different from the mind in meditation. One part is like consciousness, and one part is like dust. But these two are actually just consciousness. This passage proves that the realm-characteristic-consciousness is not different from the mind, but merely a false view of emotional consciousness, because they are produced only by false thoughts. This is cognition-consciousness, also called 'characteristic-knot' (相結, xiāngjié). Therefore, the Yogācārabhūmi-śāstra says: 'There are two kinds of knots: one is the characteristic-knot, and the other is the coarse-heavy knot (粗重結, cūzhòngjié). The characteristic-knot is difficult to understand, and the coarse-heavy knot is difficult to eliminate.' The mind distinguishing various dust-realms is called the characteristic-knot. From this distinction arise afflictions such as greed and hatred, called the coarse-heavy knot. If one obtains non-discriminating wisdom (無分別智, wú fēnbié zhì), one can untie the characteristic-knot. When the characteristic-knot does not arise, the coarse-heavy knot will be eliminated. This passage proves that the realm is the characteristic-knot, which ordinary beings and lesser vehicles are deluded and attached to, so it is said to be difficult to understand. Therefore, the names and meanings of all dharmas are created by the mind. Ordinary beings and lesser vehicles do not understand this principle. In reality, the names and meanings of what is cognized since beginningless time are all distinctions of ordinary beings' intentional language. Therefore, the Yogācārabhūmi-śāstra says: 'From the root, ordinary beings' intentional language distinctions are of two kinds: one is similar to name, and the other is similar to meaning.' Names and meanings encompass all dharmas. These names and meanings are only produced by the distinctions of intentional language; apart from these, there are no other dharmas. This passage proves that ordinary beings falsely see realms, whether name or meaning, all are distinctions of intentional language at that time. Just like the feeling of nausea after eating, falsely seeing needles and fire. According to their false emotional consciousness, they think it is real. They do not know that it is a false view, thinking there is external fire. In reality, it is only the mind's understanding of fire. Fire is only a distinction of intentional language, thinking there is the name of fire, the name is intentional language; thinking there is the event of fire, the event is intentional language. Beings falsely see their own body, others' bodies, earth, water, fire, wind, etc., all are like this. Although in reality, everything is consciousness-only, there is nothing external, but according to ordinary beings' false emotional consciousness, they think there is the grasper (能取, néng qǔ) and the grasped (所取, suǒ qǔ). Therefore, the Yogācārabhūmi-śāstra says: 'The meaning of consciousness-only is not lost, nor is the meaning of the grasper and the grasped lost.' Although it is according to emotional consciousness
謂有內外。理唯一心。無別塵體。故彼論云。識所變異。雖有內外事相不同。實唯一識。無有塵等別體。故知自他內外事相。唯是一心轉變妄解。故諸大聖知生妄見。自恒不見凡所見境。如人不食蒗蕩之者。唯見他人妄見針火。自仍不見空中火事。佛知唯識。其事似此。故不同凡妄見境界。以生妄見。本無外塵。是以如來恒不見色。唯凡與聖有見不見。但真異妄。莫不唯識。凡唯識。直是妄心故。唯識論偈云。唯識無境界。無塵虛妄見。若佛唯識。但有真心。故攝論云。唯有真如及真智獨存。說名法身。又唯識論云。諸佛如來行處。唯有真識。更無餘識。以此文證。佛無識故。故不同凡妄見外境。以實唯識本無外故。業不同者。一質異見。如人見水。鬼見為火。魚謂住處。天以為地。又如舍利妄見穢土。螺髻菩薩即此見凈。若使實有水火染凈。同處相妨。不得和合。以各妄見齊無外故。多心共處。得作別解。若諸眾生同業之者。妄見則同。更無別解。此同業者遞互為因。妄想見聞。唯心緣合。故唯識論云。一切眾生虛妄分別。思惟憶念。彼說我聞。依彼前人說者意識。於此聽人聞者意識。起如是心。彼說我聞。而實無有彼前境界。是偈言遞共增上因。彼此心緣合。以此文證。業相由者。遞互為因。各妄見聞。以其六道
【現代漢語翻譯】 現代漢語譯本 所謂有內外之分，實際上理只有一個心，沒有其他的塵埃實體。所以《唯識論》說：『識所變現的，雖然有內外事物的表象不同，實際上只有一個識，沒有塵埃等其他的實體。』因此可知，自己和他人、內部和外部的事物表象，都只是一個心的轉變和虛妄的理解。所以諸位大聖知道眾生產生虛妄的見解，自己始終不會見到凡夫所見的境界。就像不吃迷幻藥的人，只會看到他人虛妄地看到針和火，自己仍然不會看到空中的火事。佛陀了知萬法唯識的道理，情況與此類似。所以不同於凡夫虛妄地見到境界，因為產生虛妄見解的根本原因是沒有外在的塵埃。因此如來始終不會見到色相。只有凡夫和聖人有見與不見的區別，但只是真實和虛妄的差異，沒有不是唯識的。凡夫的唯識，直接就是虛妄的心。所以《唯識論》的偈頌說：『唯識沒有境界，沒有塵埃，都是虛妄的見解。』如果佛陀的唯識，只有真心，所以《攝大乘論》說：『只有真如和真智獨自存在，這被稱為法身。』又《唯識論》說：『諸佛如來所行之處，只有真識，沒有其他的識。』用這些經文來證明，佛陀沒有妄識，所以不同於凡夫虛妄地見到外在的境界，因為實際上唯識的道理是根本沒有外在的。業力不同的人，對於同一物質會有不同的見解。例如人看到的是水，鬼看到的是火，魚認為是住所，天人認為是地面。又如舍利弗（Śāriputra）妄見的是污穢的土地，螺髻菩薩（Śroṇakoṭiviṃśa）卻看到的是清凈的。如果真的有水、火、染污、清凈，在同一個地方就會互相妨礙，不能和諧共存。因為各自虛妄的見解，都是沒有外在的。多個心共同存在，可以產生不同的理解。如果眾生是同業之人，虛妄的見解就會相同，沒有其他的理解。這些同業的人互相作為原因，虛妄地見聞，只是心的緣分和合。所以《唯識論》說：『一切眾生虛妄分別，思惟憶念，他們說我聽聞。』依靠前面說話的人的意識，對於這裡聽的人的意識，產生這樣的想法：『他說我聽聞。』而實際上沒有前面說話者的境界。這句偈語說的是互相共同增上因，彼此的心緣分和合。用這段經文來證明，業相的由來，是互相作為原因，各自虛妄地見聞。因為六道（ṣaḍ-gati）
【English Translation】 English version So-called internal and external, in reality, the principle is only one mind, without other dust entities. Therefore, the Vijñāptimātratāsiddhi says: 'What is transformed by consciousness, although there are different appearances of internal and external things, in reality, there is only one consciousness, without dust or other entities.' Therefore, it can be known that the appearances of self and others, internal and external things, are only the transformation and false understanding of one mind. Therefore, all great sages know that sentient beings generate false views, and they themselves will never see the realm seen by ordinary people. Just like a person who does not take hallucinogenic drugs, they will only see others falsely seeing needles and fire, and they still will not see the fire in the air. The Buddha knows the principle that all dharmas are only consciousness, and the situation is similar to this. Therefore, it is different from ordinary people falsely seeing realms, because the root cause of generating false views is that there is no external dust. Therefore, the Tathāgata (如來) never sees forms. Only ordinary people and sages have the difference between seeing and not seeing, but it is only the difference between truth and falsehood, and there is nothing that is not only consciousness. The only consciousness of ordinary people is directly the false mind. Therefore, the Vijñāptimātratāsiddhi verse says: 'Only consciousness has no realm, no dust, and all are false views.' If the Buddha's only consciousness is only true mind, then the Mahāyānasaṃgraha says: 'Only Tathatā (真如) and true wisdom exist alone, this is called Dharmakāya (法身).' Also, the Vijñāptimātratāsiddhi says: 'The place where all Buddhas and Tathāgatas walk, there is only true consciousness, and there is no other consciousness.' Use these scriptures to prove that the Buddha has no false consciousness, so it is different from ordinary people falsely seeing external realms, because in reality, the principle of only consciousness is that there is no external. People with different karma (業力) will have different views on the same substance. For example, humans see water, ghosts see fire, fish think it is a dwelling place, and devas (天人) think it is the ground. Also, just as Śāriputra (舍利弗) falsely sees a dirty land, Śroṇakoṭiviṃśa (螺髻菩薩) sees it as pure. If there really is water, fire, defilement, and purity, they would interfere with each other in the same place and could not coexist harmoniously. Because each person's false views are all without external. Multiple minds coexisting can produce different understandings. If sentient beings are of the same karma, their false views will be the same, and there will be no other understanding. These people of the same karma act as causes for each other, falsely seeing and hearing, only the mind's affinity and union. Therefore, the Vijñāptimātratāsiddhi says: 'All sentient beings falsely discriminate, think and remember, they say I hear.' Relying on the consciousness of the person speaking in front, for the consciousness of the person listening here, the following thought arises: 'He said, I heard.' But in reality, there is no realm of the speaker in front. This verse says that mutually common enhancing causes, each other's minds affinity and unite. Use this passage to prove that the origin of karma appearances is that they act as causes for each other, each falsely seeing and hearing. Because the six realms (ṣaḍ-gati 六道)
皆心緣合。三界則是唯心轉作。故十地經云。三界虛妄。但一心作。論自釋言。一心作者。唯心轉故。故知三界同見別見。皆是自心轉變。解異。同見聞者。雖心緣合。心無形相。恒非內外。若謂心外有他心者。則是妄解。實無外識。故唯識論云。而實無有外識可取。乃至二乘知他心者。謂有外識。亦仍是妄。故彼論云。虛妄分別。此心知彼心。彼心知此心。以此文證。實無外識。直是凡小妄作外解。故彼論云。他心智者。不如實知。何以故。以自內心虛妄分別。以為他心。不能了知。
問曰。若言凡小作他心解。云何得與他心相應。
釋言。由先方便想作他解。似他解故。得與相應。凡小不知自作他解。便謂我今知他人心。雖作他解得與相應。謂有能所。猶非實知。故彼論云。世間他心智者。于彼二法不如實知。以彼能取可取境界。虛妄分別故。以此等文證。無外識。故作外解。皆非實知。若觀心識本無形相。非彼非此。無來無去。不依外解。息分別時。則是實知一切生心。故智論云。若一切眾生心心數法。性實有不虛誑者。佛不能知一切眾生心心數法。以一切眾生心心數法。性實虛誑。無來無去故。佛能知一切眾生心心數法。譬如比丘貪求者。不得供養。無所貪求則無所乏短。心外如是。若分別取相
。則不得實法。不得實法故。不能通達知一切眾生心心數法。若不取相。無所分別。則得實法。故能通達知一切眾生心心數法。無所掛礙。以此文證。心無去來。佛知無外。稱實能知。不同凡小他心智者。向外緣心。猶雜妄識。故唯論識偈云。他心知于境。不如實覺知。以非離識境。唯佛如實知。以此文證佛知唯識。自作他解。無外可取。以知自心。作諸心解。永斷向外分別之心。入楞伽經云。如實知一切諸法。唯是自心。是故不生分別之心。以此文證。佛知他心即是自心。離外分別。但緣自心。意言為境。為諸眾生心識無邊。各各異解。差別難量。佛離外念。一心遍知。如水不動。萬像現中。此佛一心知諸心時。一作多解。多即是一。如彼一水照諸萬像。雖即一水。而與水外萬像相應。佛心亦爾。遍照他心。雖是一心作諸心解。而與一切他心相應。由久修學唯識觀成。故離外念。方能遍知。故華嚴經頌云。摩醯首羅智自在。大海龍王降雨時。悉能分別數其滴。於一念中皆明瞭。無量億劫勤修學。得是無上菩提智。云何當於一念中。不知一切眾生心。故知諸佛唸唸遍知。此即是佛意言分別。雖知世諦各唯識時。別知諸心。是佛分別。據恒自覺。唯自意言。離外念邊。無復分別。故諸大智觀唯識者。緣自意言知世諦時。
即亦達真。離外分別。是故大乘從凡至佛。皆觀自心意言為境。則知心外無別他心。凡聖等心。雖非內外。仍有因緣為他變者。如維摩經云。即時天女以神通力。變舍利弗令如天女。天自化身如舍利弗。此變舍利弗。令心異見。非有別身改形換質。眾生心中修勝行者。則有無中妄見佛業。由有勝業感佛神力。令心變異。似見化身。故攝論云。於他修行地中。由佛本願自在力故。彼識似眾生變異顯現。故名變化身。以此文證。如來化身如釋迦等。皆是凡小自心變作。以妄見佛成道化生。后還妄見如來滅度。此妄見者由佛變。故彼論云。菩提涅槃為二。但變異他心。令他為二。體實不有。以此文證。佛變他心令妄見佛。心外無佛。據諸凡小不知妄見。謂有外佛來度眾生。故經偈云。佛不得佛道。亦不度眾生。眾生強分別。作佛度眾生。故攝論云。由觀行人識為增上緣。故餘人識變異如觀行人。願力顯現。故知定無外塵。唯有本識。以此文證。見聖化者。皆由佛力為增上緣。故彼論云。淺行菩薩欲作眾生利益事。于現在先發愿竟。即入真觀。出觀后。隨所欲樂方得成就。若深行菩薩。欲作利益眾生事。現在不須發愿。及入觀出觀。但由本願力。隨所欲作一切皆成。若聲聞等。得九定自在。因此定自在。得六通自在。於一物中
【現代漢語翻譯】 現代漢語譯本： 這就是通達真如。遠離向外分別。因此，大乘從凡夫到成佛，都以觀照自己的心意言語為境界。由此可知，心外沒有其他的心。凡夫和聖人的心，雖然不是內外之分，但仍然有因緣使它為其他所變。如《維摩詰經》所說：『當時天女以神通力，把舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）變成像天女一樣，天女自己化作像舍利弗一樣。』這種變化舍利弗，使他的心產生不同的見解，並非真的有別的身體改變了形狀和本質。眾生心中修行殊勝之行的人，就會在沒有中虛妄地見到佛的功業。由於有殊勝的業力感應佛的神力，使心產生變異，好像見到化身。所以《攝大乘論》說：『在他修行的地方，由於佛的本願自在力，他的識好像眾生的變異顯現。』所以名叫變化身。用這段文字來證明，如來的化身如釋迦（Śākyamuni，佛教創始人）等，都是凡夫和小乘自心變作的。以虛妄地見到佛成道化生，後來又虛妄地見到如來滅度。這種虛妄的見解是由佛所變。所以那部論說：『菩提（bodhi，覺悟）和涅槃（nirvāṇa，寂滅）是二，只是變異其他的心，使他認為是二，本體實際上沒有。』用這段文字來證明，佛變化其他的心，使他虛妄地見到佛，心外沒有佛。根據那些凡夫和小乘不知道虛妄的見解，認為有外在的佛來度化眾生。所以經中的偈頌說：『佛不得佛道，也不度眾生，眾生強行分別，作佛度眾生。』所以《攝大乘論》說：『由於觀行人的識為增上緣，所以其他人的識變異得像觀行人一樣，願力顯現。』由此可知，一定沒有外在的塵境，只有本識。用這段文字來證明，見到聖人化身的人，都是由於佛力作為增上緣。所以那部論說：『淺行菩薩想要做利益眾生的事情，在現在先發愿完畢，就進入真觀。出觀后，隨著所希望的快樂才能成就。如果深行菩薩，想要做利益眾生的事情，現在不需要發願，以及入觀出觀，但由於本願力，隨著所想要做的一切都能成就。如果聲聞（Śrāvaka，聽聞佛法而修行的弟子）等，得到九定自在，因此定自在，得到六通自在，於一個物體中
【English Translation】 English version: This is also reaching the truth. Separating from external distinctions. Therefore, the Mahayana (Great Vehicle) from ordinary beings to Buddhahood, all contemplate their own mind's intentions and words as the object. Thus, it is known that there is no other mind outside the mind. The minds of ordinary beings and sages, although not internal or external, still have causes and conditions that cause them to be transformed by others. As the Vimalakirti Sutra says: 'At that time, the goddess, with her supernatural powers, transformed Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) to be like a goddess, and the goddess herself transformed into Shariputra.' This transformation of Shariputra caused his mind to have different views, not that there was a separate body that changed its form and essence. Those who cultivate superior practices in the minds of sentient beings will falsely see the deeds of the Buddha in the absence of them. Because of the superior karma that senses the Buddha's divine power, the mind changes, as if seeing a manifested body. Therefore, the Mahāyānasaṃgraha says: 'In the place of another's practice, due to the Buddha's original vow and self-mastery, their consciousness appears as if it were the transformation of sentient beings.' Therefore, it is called a transformation body. With this text as proof, the transformation bodies of the Tathagata (如來, thus-gone-one, an epithet of the Buddha) such as Shakyamuni (Śākyamuni, the founder of Buddhism) are all transformed from the minds of ordinary beings and small vehicles. Falsely seeing the Buddha attain enlightenment and be born, and later falsely seeing the Tathagata pass away. This false view is transformed by the Buddha. Therefore, that treatise says: 'Bodhi (bodhi, enlightenment) and Nirvana (nirvāṇa, extinction) are two, but they only transform the minds of others, causing them to think they are two, but in reality, the substance does not exist.' With this text as proof, the Buddha transforms the minds of others, causing them to falsely see the Buddha, and there is no Buddha outside the mind. According to those ordinary beings and small vehicles who do not know the false view, they think that there is an external Buddha who comes to liberate sentient beings. Therefore, the verse in the sutra says: 'The Buddha does not attain Buddhahood, nor does he liberate sentient beings; sentient beings forcibly distinguish and create a Buddha to liberate sentient beings.' Therefore, the Mahāyānasaṃgraha says: 'Because the consciousness of the practitioner is the dominant condition, the consciousness of others is transformed like the practitioner, and the power of the vow manifests.' From this, it is known that there is definitely no external dust, only the fundamental consciousness. With this text as proof, those who see the transformation of a sage are all due to the Buddha's power as the dominant condition. Therefore, that treatise says: 'Bodhisattvas of shallow practice, wanting to do things that benefit sentient beings, first make a vow in the present, and then enter true contemplation. After coming out of contemplation, they can achieve what they desire. If Bodhisattvas of deep practice want to do things that benefit sentient beings, they do not need to make a vow in the present, or enter or exit contemplation, but due to the power of their original vow, everything they want to do can be achieved. If Sravakas (Śrāvaka, a disciple who hears and practices the Buddha's teachings) and others obtain the freedom of the nine samadhis (定, meditative states), and because of this freedom of samadhi, they obtain the freedom of the six superknowledges (通, abhijñā), in one object
。隨愿樂力。各能變異。為無量種。若諸塵實有自性。此事則不得成。以此文證。本無外境。聖力令他無中見化。以皆妄見。無外境故。若多聖人同處變物。各隨意成。亦不相礙。故彼論云。於一物中。若多觀行人。別愿同能變異一境。此變異得成。何故得成。隨彼意成。故實無外境。唯有識故。是故各隨彼意得成。以此文證。於一處中多聖變化。隨意各別。令諸眾生見境各異。和而不同。參而不亂。此義甚深。大根方知。故至佛來。皆觀唯識。故彼論云。從愿樂位乃至究竟位。通名唯識觀。以此文證。大乘入道同觀唯識。漸明至佛。言觀唯識愿樂位者。謂從師友聞說唯識。即能解者。心生愿樂。由有愿樂。學思量時。即是大乘愿樂位人。故彼論云。諸菩薩。但由德聞一切法唯有識。依此教。隨聞起信樂心。於一切法唯識理中。意言分別生。由此愿樂意言分別。故。說菩薩已入唯識觀。作如此知。名入唯識愿樂位。以此文證。學觀唯識。即是大根菩薩入道。上來總明大小入道。淺深雖別。皆唯修慧。以其慧觀是正道體。若不修觀。余行皆非。此明慧觀是入道體。如上所說。若了一切境界。唯是意言分別。則意無所思。口無所說。攀緣既息。名相即空。妙明真心。從此披露。故得塵勞路絕。生死河枯。唸唸冥真。心心合
【現代漢語翻譯】 現代漢語譯本 隨順各自的意願和力量，都能變化出無量的景象。如果說諸塵（dūl）實實在在有它自己的體性，這件事就不能夠成立。用這段經文來證明，本來就沒有外在的境界，是聖人的力量使得人們在沒有中見到變化，因為這些都是虛妄的見解，沒有外在的境界的緣故。如果多位聖人在同一個地方變化事物，各自隨著自己的意願而成就，也不會互相妨礙。所以《瑜伽師地論》（Yogācārabhūmi-śāstra）中說：『在同一個事物中，如果有很多觀行者，各自發愿共同能夠變化同一個境界，這種變化是可以成就的。』為什麼可以成就呢？隨著他們的意願而成就。所以實際上沒有外在的境界，只有識（vijñāna）的緣故。因此，各自隨著他們的意願而能夠成就。用這段經文來證明，在一個地方，多位聖人變化，隨著各自的意願而不同，使得眾生見到的境界各不相同，和諧而不相同，交錯而不混亂，這個道理非常深奧，只有大根器的人才能夠知道。所以到了佛（Buddha）出現，都觀察唯識（vijñapti-mātra）。所以《瑜伽師地論》中說：『從愿樂位（chanda）乃至究竟位（atyanta-niṣṭhā），都通稱為唯識觀（vijñapti-mātra-darśana）。』用這段經文來證明，大乘（mahāyāna）入道共同觀察唯識，逐漸明白直到成佛。所說的觀察唯識愿樂位，是指從師友那裡聽聞講述唯識，就能夠理解的人，心中產生願望和喜樂。由於有願望和喜樂，在學習思考衡量的時候，就是大乘愿樂位的人。所以《瑜伽師地論》中說：『諸位菩薩（bodhisattva），只是由於聽聞一切法（dharma）唯有識，依靠這個教導，隨著聽聞而生起信仰和喜樂的心，對於一切法唯識的道理中，意念言語分別產生。由於這種願望喜樂意念言語分別的緣故，說菩薩已經進入唯識觀。』像這樣認知，叫做進入唯識愿樂位。用這段經文來證明，學習觀察唯識，就是大根器的菩薩入道。上面總的說明大小乘入道，淺顯和深奧雖然不同，都是修習智慧（prajñā）。因為智慧觀是正道的本體，如果不修習觀，其他的修行都不是正道。這裡說明智慧觀是入道的本體。如上面所說，如果瞭解一切境界，只是意念言語分別，那麼意念就沒有什麼可以思考的，口就沒有什麼可以說的，攀緣既然止息，名相就空了，妙明真心（śuddha-citta），從此顯露，所以能夠得到塵勞（rajas）之路斷絕，生死（saṃsāra）之河枯竭，唸唸與真理相合，心心相印。
【English Translation】 English version According to the power of their respective vows and desires (praṇidhāna-bala), each can transform into limitless forms. If all dharmas (dūl) truly possessed inherent existence (svabhāva), this would be impossible. This passage demonstrates that there are fundamentally no external objects. The power of the sages (ārya) causes others to see transformations arise from nothing, as all are illusory perceptions (bhrānti-darśana), and there are no external objects. If many sages transform objects in the same place, each succeeding according to their own will, they do not obstruct each other. Therefore, the Yogācārabhūmi-śāstra states: 'Within one object, if many practitioners (yogin) make separate vows and are jointly able to transform a single realm, this transformation can be accomplished.' Why can it be accomplished? It is accomplished according to their intentions. Therefore, there are truly no external objects, only consciousness (vijñāna). Thus, each succeeds according to their intentions. This passage demonstrates that in one place, many sages transform, each according to their own will, causing sentient beings (sattva) to see different realms, harmonious yet distinct, intertwined yet not confused. This meaning is very profound, and only those with great capacity can understand it. Therefore, when the Buddha (Buddha) appears, all observe only consciousness (vijñapti-mātra). Therefore, the Yogācārabhūmi-śāstra states: 'From the stage of aspiration (chanda) to the ultimate stage (atyanta-niṣṭhā), all are generally called the contemplation of only consciousness (vijñapti-mātra-darśana).' This passage demonstrates that the Mahāyāna (mahāyāna) path involves the shared contemplation of only consciousness, gradually clarifying until Buddhahood. The 'stage of aspiration for contemplating only consciousness' refers to those who, upon hearing the explanation of only consciousness from teachers and friends, are able to understand it and generate aspiration and joy in their hearts. Because of this aspiration and joy, when studying and contemplating, they are individuals in the stage of aspiration in the Mahāyāna. Therefore, the Yogācārabhūmi-śāstra states: 'Bodhisattvas (bodhisattva), simply by hearing that all dharmas (dharma) are only consciousness, rely on this teaching and, as they hear, generate faith and joy in their hearts. In the principle of only consciousness of all dharmas, mental and verbal discriminations arise. Because of this aspiration, joy, mental and verbal discriminations, it is said that the Bodhisattva has entered the contemplation of only consciousness.' Knowing in this way is called entering the stage of aspiration for only consciousness. This passage demonstrates that learning to contemplate only consciousness is the entry into the path for Bodhisattvas with great capacity. The above generally explains the entry into the path for both the Lesser Vehicle (hīnayāna) and the Great Vehicle (mahāyāna). Although the shallow and profound are different, all cultivate wisdom (prajñā). Because wisdom contemplation is the essence of the right path, if one does not cultivate contemplation, all other practices are not the right path. This clarifies that wisdom contemplation is the essence of entering the path. As mentioned above, if one understands that all realms are merely mental and verbal discriminations, then the mind has nothing to think about, and the mouth has nothing to say. When clinging ceases, names and forms are empty, and the wondrously bright true mind (śuddha-citta) is revealed from this, so one can attain the cessation of the path of defilements (rajas), the drying up of the river of birth and death (saṃsāra), moment by moment merging with the truth, heart to heart in accord.
道。所以金剛三昧經云。佛言。善不善法。從心化生。一切境界。意言分別。制之一處。眾緣斷滅。何以故。一本不起。三用無施。住于如理。六道門杜。
宗鏡錄卷第八十六
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第八十七
慧日永明寺主智覺禪師延壽集
夫入道之門。觸途咸是。簡要。分別。無出四門。今約天臺四教。藏通別圓。各有四門入道。前三教四門。廣在彼說。今引圓教四門。堪當入道。一有門。二空門。三亦有亦空門。四非有非空門。止觀云。圓教四門。妙理頓說。異前藏通二教。圓融無礙。異於別教歷別。若有門即假。寄於有以為言端。而此有門亦即三門。一門無量門。無量門一門。非一非四而言一四。此即圓門相也。若有為門。即生死之有。是實相之有。一切法趣有。有即法界。出法界外。更無法可論。生死即涅槃。涅槃即生死。無二無別。舉有。為門端耳。實具一切法。圓通無礙。是名有門。三門亦如是。此門微妙不可思議。豈同藏通拙度而但空。別教不融而隔別。又圓四門皆妙無粗。若有門為法界。攝一切法。況復三門。空門即是法界。攝一切法。況復三門。餘二亦如是。法相平等。無復優劣。
【現代漢語翻譯】 現代漢語譯本： 因此，《金剛三昧經》中說：佛說：『善與不善之法，皆從心念化生。一切境界，皆是意念言語分別所致。將心念制於一處，所有因緣便會斷滅。』為什麼呢？因為一個念頭都不生起，三種作用（體、相、用）便無從施展，安住于如如之理，六道輪迴之門自然關閉。
《宗鏡錄》卷第八十六
戊申年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第八十七
慧日永明寺住持智覺禪師延壽 輯
進入佛道的門徑，處處皆是。若要簡要地分別，不出四門。現在依據天臺宗的四教——藏教、通教、別教、圓教，每一教都有四門可以入道。前三教的四門，詳細的解說在其他地方。現在引用圓教的四門，足以作為入道的途徑：一、有門；二、空門；三、亦有亦空門；四、非有非空門。《止觀》中說：圓教的四門，精妙的道理可以立即闡述，不同於之前的藏教、通教二教，圓融無礙，也不同於別教的次第分別。如果說有門，那就是假有，藉助於『有』作為言說的開端。而這個有門，也即是三門，一門即是無量門，無量門即是一門，非一非四，卻又是一又四，這就是圓門的相狀。如果說『有為』之門，那就是生死的『有』，是實相之『有』，一切法都趨向于『有』，『有』即是法界。超出法界之外，再沒有其他法可以討論。生死即是涅槃（Nirvana，佛教術語，指解脫后的境界），涅槃即是生死，沒有二者之分，沒有差別。舉『有』，只是作為入門的開端罷了，實際上具足一切法，圓融通達，沒有阻礙，這就是『有門』。三門也是如此。此門微妙不可思議，豈能如同藏教、通教那樣笨拙地度化而只是空，別教那樣不圓融而有隔閡？而且圓教的四門都是精妙的，沒有粗糙的。如果說『有門』就是法界，攝持一切法，更何況其他三門。『空門』即是法界，攝持一切法，更何況其他三門。其餘二門也是如此。法相平等，沒有優劣之分。
【English Translation】 English version: Therefore, the Vajra Samadhi Sutra says: 'The Buddha said: 'Good and non-good dharmas (laws, principles) arise from the mind. All realms are the result of conceptual discrimination. Restraining the mind in one place, all conditions are extinguished.' Why? Because if a single thought does not arise, the three functions (essence, form, and function) cannot be applied, abiding in suchness, the gates of the six realms of reincarnation are naturally closed.'
Zong Jing Lu (Record of the Source Mirror) Volume 86
Engraved in the year Wu-Shen by the Grand Repository Supervision Department Taisho Tripitaka Volume 48, No. 2016 Zong Jing Lu
Zong Jing Lu Volume 87
Compiled by Chan Master YanShou, Abbot of Hui Ri Yong Ming Temple
The gateway to entering the Path is everywhere. To simplify and differentiate, there are no more than four gates. Now, according to the Tiantai (Tendai) school's four teachings—Tripitaka Teaching, Shared Teaching, Distinct Teaching, and Perfect Teaching—each teaching has four gates to enter the Path. The four gates of the first three teachings are extensively discussed elsewhere. Now, we cite the four gates of the Perfect Teaching, which are sufficient as paths to enter the Path: 1. The Gate of Existence; 2. The Gate of Emptiness; 3. The Gate of Both Existence and Emptiness; 4. The Gate of Neither Existence nor Emptiness. The Mohe Zhiguan (Great Calming and Contemplation) says: 'The four gates of the Perfect Teaching immediately explain the wonderful principle, differing from the previous Tripitaka and Shared Teachings, being perfectly harmonious and unobstructed, and differing from the Distinct Teaching's sequential separation.' If we speak of the Gate of Existence, it is provisional existence, relying on 'existence' as the starting point of speech. And this Gate of Existence is also the three gates, one gate is immeasurable gates, immeasurable gates are one gate, neither one nor four, yet both one and four. This is the characteristic of the Perfect Gate. If we speak of the Gate of Conditioned Existence, it is the existence of samsara (birth and death), which is the existence of true reality. All dharmas tend towards existence, existence is the dharmadhatu (realm of reality). Beyond the dharmadhatu, there are no other dharmas to discuss. Samsara is Nirvana (liberation), and Nirvana is samsara, without duality or difference. Mentioning 'existence' is merely as a starting point for entry, but in reality, it fully encompasses all dharmas, perfectly interconnected and unobstructed. This is called the Gate of Existence. The three gates are also like this. This gate is subtle and inconceivable, how can it be like the clumsy deliverance of the Tripitaka and Shared Teachings, which are merely emptiness, or the Distinct Teaching, which is not harmonious and has separation? Moreover, the four gates of the Perfect Teaching are all wonderful and without coarseness. If the Gate of Existence is the dharmadhatu, encompassing all dharmas, how much more so the other three gates. The Gate of Emptiness is the dharmadhatu, encompassing all dharmas, how much more so the other three gates. The remaining two are also like this. The characteristics of dharmas are equal, without superiority or inferiority.
若爾。無四門之異。但因順根機。赴緣四說。如四指指一月。月一指四。又如藏通別圓四教。如空中四點。雖四點似別。不出一空。雖四指不同。唯指一月。一有門者。觀見思假。即是法界。具足佛法。又諸法即是法性因緣。乃至第一義亦是因緣。大經云。因滅無明。即得熾然三菩提燈。是名有門。二空門者。觀幻化見思及一切法。不在因。不屬緣。我及涅槃。是二皆空。唯有空病。空病亦空。此即三諦皆空也。三亦空亦有門。幻化見思。雖無真實。分別假名。則不可盡。如一微塵中有大千經卷。于第一義而不動。善能分別諸法相。亦如大地一能生種種芽。無名相中假名相說。乃至佛亦但有名字。是為亦空亦有門。四非空非有門。觀幻化見思。即是法性。法性不可思議。非世。故非有。非出世。故非空。一色一香。無非中道。一中一切中。毗盧遮那遍一切處。豈有見思而非實法。是名非空非有門。云何一門即是三門。一門尚是一切法。何止三耶。所以者何。觀因緣所生法。是初門。一切皆初門。初門即空。一空一切空。即是第二門。此初門即假。一假一切假。即是第三門。此初門即中。一中一切中。即是第四門。初門即是三門。三門即是一門。但舉一門為名。雖有四名。理無隔別。即是圓教四門。正是今之所用也。若
【現代漢語翻譯】 現代漢語譯本 若爾（是的）。四門（四種修行法門）之間沒有區別。只是因為順應眾生的根器，才根據不同的因緣有四種說法。就像用四個手指指向同一個月亮，月亮只有一個，手指卻有四個。又如藏教、通教、別教、圓教四教，如同空中的四個點，雖然四個點看起來不同，但都離不開虛空。雖然四個手指不同，但都指向同一個月亮。所謂『有門』，就是觀察見思惑（見惑和思惑）和假有，它們就是法界，具足一切佛法。而且一切諸法就是法性的因緣，乃至第一義諦也是因緣。《大般涅槃經》說：『因滅無明，即得熾然三菩提燈。』這就是『有門』。 所謂『空門』，就是觀察幻化的見思惑以及一切諸法，不在因中，也不屬於緣。『我』和『涅槃』，這二者都是空性的，只有『空病』存在，而『空病』本身也是空性的。這就是三諦（空諦、假諦、中諦）皆空。 所謂『亦空亦有門』，幻化的見思惑，雖然沒有真實性，但分別假名卻無窮無盡。就像一粒微塵中包含著大千世界的經卷，在第一義諦中卻不動搖，善於分別諸法的相狀。也像大地能生出各種各樣的芽，在沒有名相之中假立名相，乃至佛也只是一個名字。這就是『亦空亦有門』。 所謂『非空非有門』，觀察幻化的見思惑，就是法性。法性不可思議，不是世間法，所以不是『有』；不是出世間法，所以不是『空』。一色一香，無不是中道。一中一切中，毗盧遮那佛（Vairocana）遍一切處。哪裡有見思惑不是真實之法呢？這就是『非空非有門』。 為什麼說一門就是三門呢？一門尚且是一切法，何況只是三門呢？這是因為，觀察因緣所生法，是初門。一切都是初門，初門即是空，一空一切空，就是第二門。這初門即是假，一假一切假，就是第三門。這初門即是中，一中一切中，就是第四門。初門就是三門，三門就是一門。只是舉出一個門作為名稱，雖然有四個名稱，但道理上沒有隔閡。這就是圓教的四門，正是現在所用的。
【English Translation】 English version Yes. There is no difference between the four gates (four Dharma gates of practice). It is only because of adapting to the capacities of sentient beings that there are four teachings based on different conditions. It's like using four fingers to point at the same moon; there is only one moon, but there are four fingers. Also, like the four teachings of Tripitaka (藏教), Common (通教), Distinct (別教), and Perfect (圓教), they are like four points in the sky; although the four points seem different, they cannot be separated from emptiness. Although the four fingers are different, they all point to the same moon. The so-called 'Gate of Existence' (有門) is observing the delusions of views and thoughts (見思惑) and provisional existence (假有), which are the Dharmadhatu (法界), complete with all the Buddha-dharma. Moreover, all dharmas are the causal conditions of Dharma-nature (法性), even the ultimate truth (第一義諦) is also a causal condition. The Mahaparinirvana Sutra (大般涅槃經) says: 'Because ignorance is extinguished, the blazing lamp of Bodhi (三菩提燈) is obtained.' This is called the 'Gate of Existence'. The so-called 'Gate of Emptiness' (空門) is observing the illusory delusions of views and thoughts and all dharmas, which are not in causes and do not belong to conditions. 'I' and 'Nirvana' (涅槃), both of these are empty in nature, only the 'disease of emptiness' exists, and the 'disease of emptiness' itself is also empty. This is the emptiness of all three truths (三諦): emptiness, provisional existence, and the middle way. The so-called 'Gate of Both Emptiness and Existence' (亦空亦有門) is that although the illusory delusions of views and thoughts have no reality, the distinctions of provisional names are endless. It's like a single dust mote containing the scriptures of a great thousand worlds, yet it does not move in the ultimate truth, and is skilled at distinguishing the characteristics of all dharmas. It is also like the earth being able to produce all kinds of sprouts, establishing provisional names within the absence of names and forms, even the Buddha is just a name. This is the 'Gate of Both Emptiness and Existence'. The so-called 'Gate of Neither Emptiness nor Existence' (非空非有門) is observing the illusory delusions of views and thoughts, which is Dharma-nature. Dharma-nature is inconceivable, it is not worldly dharma, so it is not 'existence'; it is not transcendental dharma, so it is not 'emptiness'. One color and one fragrance are none other than the Middle Way. One in the middle is all in the middle, Vairocana Buddha (毗盧遮那佛) pervades all places. How can there be delusions of views and thoughts that are not real dharmas? This is the 'Gate of Neither Emptiness nor Existence'. Why is it said that one gate is three gates? One gate is still all dharmas, let alone just three gates? This is because observing the dharmas produced by causes and conditions is the initial gate. Everything is the initial gate, the initial gate is emptiness, one emptiness is all emptiness, which is the second gate. This initial gate is provisional existence, one provisional existence is all provisional existence, which is the third gate. This initial gate is the middle way, one in the middle is all in the middle, which is the fourth gate. The initial gate is the three gates, and the three gates are the one gate. Only one gate is mentioned as a name, although there are four names, there is no separation in principle. These are the four gates of the Perfect Teaching, which are exactly what is being used now.
爾。何用前來種種分別。但凡情闇鈍。不說不知。先誘開之。后入正道。法華經云。雖說種種道。其實為一乘。若得此意。終日分別。無所分別。涅槃名為復有一行。是如來行。法華名正直舍方便。但說無上道。大品名為一切種智。知一切法。凈名稱為瞻卜林。不嗅。餘香。華嚴稱為法界。即是此四門意也。故知若了一心。修行。因果圓備。猶如地。萬物出生故。猶如海。眾寶所聚故。猶如車。能運載故。猶如城。善防護故。是以大涅槃經云。佛言。我為須達說言。長者。心為城主。長者。若不護心。則不護身口。又華嚴入法界品中。寶眼主城神。眷屬圍繞。于虛空中而現其身。種種妙物以為嚴飾。手持無量眾色寶華。以散善財。作如是言。善男子。應守護心城。謂不貪一切生死境界。應莊嚴心城。謂專意趣求如來十力。應凈治心城。謂畢竟斷除慳嫉諂誑。應清涼心城。謂思惟一切諸法實性。應增長心城。謂成辦一切助道之法。應嚴飾心城。謂造立諸禪解脫宮殿。應照耀心城。謂普入一切諸佛道場。聽受般若波羅蜜法。應增益心城。謂普攝一切佛方便道。應堅固心城。謂恒勤修習普賢行愿。應防護心城。謂常專御捍惡友魔軍。應廓徹心城。謂開引一切佛智光明。應善補心城。謂聽受一切佛所說法。應扶助心城。謂深信
一切佛功德海。應廣大心城。謂大慈普及一切世間。應善覆心城。謂集眾善法以覆其上。應寬廣心城。謂大悲哀愍一切眾生。應開豁心城。謂悉舍所有隨應給施。應密護心城。謂防諸惡欲不令得入。應嚴肅心城。謂逐諸惡法不令其住。應決定心城。謂集一切智助道之法恒無退轉。應安立心城。謂正念三世一切如來。所有境界。應瑩徹心城。謂明達一切佛正法輪修多羅中所有法門。種種緣起。應部分心城。謂普曉示一切眾生。皆令得見薩婆若道。應住持心城。謂發一切三世如來。諸大愿海。應富貴心城。謂集一切周遍法界。大福德聚。應令心城明瞭。謂普知眾生根欲等法。應令心城自在。謂普攝一切十方法界。應令心城清凈。謂正念一切諸佛如來。應知心城自性。謂知一切法皆無有性。應知心城如幻。謂以一切智了諸法性。佛子。菩薩摩訶薩。若能如是凈修心城。則能積集一切善法。釋曰。夫城者。能防外寇。護國安人。堅密牢強。即無眾患。況心城須護。密守關津。無令外緣六塵魔賊所侵。內結煩惱奸臣所亂。防非禁惡。常加瑩凈之功。立德運慈。廣備莊嚴之事。遂得四門無滯。一道常通。力敵大千。威臨法界。可以撫提弱喪。攝化無遺。伏外降魔。永固真基矣。華嚴疏云。城有三義。一防外敵。二養人眾。三開門引
【現代漢語翻譯】 現代漢語譯本 一切佛功德海，應以廣大的心來建造心城，即以大慈之心普及一切世間。應以善法覆蓋心城，即聚集各種善法來覆蓋其上。應以寬廣之心建造心城，即以大悲之心哀憐一切眾生。應以開闊之心建造心城，即捨棄所有之物，隨應給予佈施。應以嚴密之心守護心城，即防止各種惡欲進入。應以嚴肅之心建造心城，即驅逐各種惡法，不讓它們停留。應以堅定的心建造心城，即聚集一切有助於智慧的修行方法，恒常不退轉。應以安定的心建造心城，即以正念憶念過去、現在、未來一切如來的所有境界。應以瑩澈的心建造心城，即明瞭通達一切佛陀所說的正法，在修多羅（Sutra）中所說的所有法門和種種緣起。應以區分的心建造心城，即普遍曉示一切眾生，使他們都能見到通往一切智慧的道路（薩婆若道，Sarvajna-marga）。應以住持的心建造心城，即發起一切過去、現在、未來如來的各種大愿海。應以富貴的心建造心城，即聚集一切周遍法界的大福德聚。應使心城明瞭，即普遍知曉眾生的根器和慾望等法。應使心城自在，即普遍攝受一切十方法界。應使心城清凈，即以正念憶念一切諸佛如來。應知心城的自性，即知曉一切法都沒有自性。應知心城如幻，即以一切智慧瞭解諸法的本性。佛子，菩薩摩訶薩如果能夠這樣清凈地修習心城，就能積聚一切善法。 釋曰：城，能夠防禦外敵，保護國家和人民，堅固嚴密，就沒有各種禍患。更何況心城需要守護，嚴密地把守關口，不讓外在的六塵魔賊侵入，內在不讓煩惱奸臣擾亂。防止邪惡，禁止惡行，經常加以磨練和凈化的功夫，樹立德行，運用慈悲，廣泛準備莊嚴的事情，於是就能四門暢通無阻，一條道路永遠暢通，力量能與大千世界抗衡，威嚴能覆蓋法界，可以撫慰提攜弱小，攝受教化沒有遺漏，降伏外在的魔，永遠鞏固真實的根基。華嚴疏說：城有三種含義，一是防禦外敵，二是養育民眾，三是開門接引。
【English Translation】 English version The ocean of all Buddha's merits should be built with a vast mind-city, meaning to extend great compassion to all worlds. The mind-city should be covered with goodness, meaning to gather all good dharmas to cover it. The mind-city should be built with a broad mind, meaning to have great compassion and pity for all sentient beings. The mind-city should be built with an open mind, meaning to give away everything as appropriate. The mind-city should be closely guarded, meaning to prevent all evil desires from entering. The mind-city should be built with solemnity, meaning to expel all evil dharmas and not allow them to stay. The mind-city should be built with determination, meaning to gather all wisdom-aiding practices and never regress. The mind-city should be established with stability, meaning to be mindful of all the realms of all Tathagatas (如來, Thus Come Ones) in the three times. The mind-city should be clear and transparent, meaning to understand all the right Dharma spoken by all Buddhas, all the Dharma doors and various causes and conditions in the Sutras (修多羅). The mind-city should be built with discernment, meaning to universally enlighten all sentient beings so that they can see the path to all wisdom (Sarvajna-marga, 薩婆若道). The mind-city should be maintained, meaning to generate all the great vows of all Tathagatas of the three times. The mind-city should be rich and noble, meaning to gather all the great merits that pervade the Dharma realm. The mind-city should be made clear, meaning to universally know the faculties and desires of sentient beings. The mind-city should be made free, meaning to universally gather all the ten directions of the Dharma realm. The mind-city should be made pure, meaning to be mindful of all Buddhas and Tathagatas. The nature of the mind-city should be known, meaning to know that all dharmas have no inherent nature. The mind-city should be known as illusory, meaning to understand the nature of all dharmas with all wisdom. Buddha's disciples, if a Bodhisattva-Mahasattva (菩薩摩訶薩, great being bodhisattva) can purify and cultivate the mind-city in this way, they can accumulate all good dharmas. Explanation: A city can defend against external enemies, protect the country and its people, and be strong and secure, so there are no various disasters. Moreover, the mind-city needs to be guarded, with its gates closely watched, so that external six sense objects and demonic thieves cannot invade, and internal afflictions and treacherous ministers cannot cause chaos. Prevent evil and prohibit wrongdoing, constantly adding the effort of polishing and purifying, establishing virtue and practicing compassion, widely preparing for solemn matters, so that the four gates can be unobstructed and one path can always be open, with strength to rival the great thousand worlds and majesty to cover the Dharma realm, able to comfort and support the weak, and convert and transform without omission, subdue external demons, and forever solidify the true foundation. The Avatamsaka Sutra commentary says: A city has three meanings: first, to defend against external enemies; second, to nurture the people; and third, to open the gates to receive.
攝。今言法城。通教理行果。行契理教。則無不俱嚴故。各有三義。謂了心城之性空。則眾惑不入。見恒沙性德。則萬行爰增。道無不通。則自他引攝。便能契果。絕百非以成解脫。養眾德以全法身。開般若而無不通矣。方顯教城無非。養所。詮旨。句句通神。有斯多義。凈名疏云。佛法如城。能為行人防非擬敵。故名為城。若護佛法。即是護城。又陰界入法即空。即空之理名涅槃。眾生是王。而種性具足恒沙佛法。如城中人物故。立一切眾生。即大涅槃。即菩提相。但此妙理。外為天魔外道之所欲壞。內為通別見思之所侵。菩薩為護眾生本有涅槃之城。不令妄起諸愛見也。
問。聖人大寶曰位。若無位次。即是天魔外道。既有信入。須假煉磨。于初心方便門中。證解唯識。約教所分。有幾位次。
答。有五位門。準識論云。謂具大乘二種性者。略於五位漸次悟入。一本性住種性。謂無始來依附本識。法爾所得無漏法因。二習所成種性。謂聞法界等流法。已聞所成等熏習所成。要具大乘此二種性。方能漸次悟入唯。識乃至云何漸次悟入唯。識謂諸菩薩于識性相。資糧位中。能深信解。在加行位。能漸伏。除所取能取。引發真見。在通達位。如實通達。修習位中。如所見理。數數修習。伏斷余障。至究竟位
【現代漢語翻譯】 現代漢語譯本： 『攝』，現在所說的『法城』，貫通教理行果。修行契合于理和教義，那麼沒有不具備莊嚴的。因此各有三重含義。領悟心城自性本空，那麼各種迷惑就無法進入；見到如恒河沙數般眾多的自性功德，那麼萬種修行便會因此增長；道無所不通，那麼就能引導和攝受自己和他人，便能契合于果，斷絕一切錯誤觀念以成就解脫，培養各種功德以成就圓滿的法身，開啟般若智慧而無所不通。這才彰顯教城無所不是滋養之處，所詮釋的宗旨，句句都通神，具有如此眾多的含義。《凈名疏》中說，佛法就像一座城池，能夠為修行人防禦邪非，抵禦外敵，所以稱為『城』。守護佛法，就是守護城池。又，陰界入法即是空，這空性的道理名為涅槃（Nirvana）。眾生是國王，而種性具足恒河沙數般的佛法，就像城中的人物一樣，所以說一切眾生，即是大涅槃，即是菩提（Bodhi）之相。只是這微妙的道理，外有天魔外道想要破壞，內有通教和別教的見思惑想要侵擾。菩薩爲了守護眾生本有的涅槃之城，不讓虛妄的愛見生起。
問：聖人的大寶稱為『位』，如果沒有位次，那就是天魔外道。既然有信入，就需要加以磨練。在初心方便門中，證悟和理解唯識（Vijñaptimātratā），按照教義的劃分，有幾個位次？
答：有五位門。根據《成唯識論》所說，具備大乘兩種種性的人，可以通過五個位次逐漸悟入。一是本性住種性，指無始以來依附於本識（Ālaya-vijñāna），自然而然獲得的無漏法因。二是習所成種性，指聽聞法界等流法，通過聽聞所形成的熏習所成就的。必須要具備大乘的這兩種種性，才能逐漸悟入唯識，乃至如何逐漸悟入唯識？指諸位菩薩對於識的體性和現象，在資糧位中，能夠深深地信解；在加行位中，能夠逐漸地降伏和去除所取和能取，引發真實的見解；在通達位中，如實地通達；在修習位中，按照所見的道理，反覆地修習，降伏和斷除剩餘的障礙，直至究竟位。
【English Translation】 English version: 『Śamatha』 (tranquility), now referring to the 『Dharma-city』, encompasses doctrine, principle, practice, and fruition. When practice aligns with principle and doctrine, nothing lacks adornment. Therefore, each has threefold meanings. Comprehending the emptiness of the mind-city's nature prevents the entry of various delusions; seeing the countless merits of inherent nature like the sands of the Ganges increases myriad practices; the unobstructed path enables guiding and gathering oneself and others, thus aligning with fruition, severing all false notions to achieve liberation, nurturing all virtues to perfect the Dharmakāya (Dharma-body), and opening prajñā (wisdom) to be all-pervasive. Only then does it become clear that the Dharma-city is entirely nurturing, its tenets profound, every phrase divinely inspired, possessing such manifold meanings. The 『Vimalakīrti-nirdeśa Sūtra Commentary』 states that the Buddha-dharma is like a city, capable of defending practitioners from wrongdoings and resisting enemies, hence called a 『city』. Protecting the Buddha-dharma is protecting the city. Furthermore, the skandhas (aggregates), realms, and entrances are empty; this principle of emptiness is called Nirvāṇa (liberation). Sentient beings are the king, and their nature is endowed with Buddha-dharmas as numerous as the sands of the Ganges, like the people within the city, hence it is said that all sentient beings are the great Nirvāṇa, the aspect of Bodhi (enlightenment). However, this subtle principle is subject to destruction from external Māras (demons) and heretics, and internal afflictions of views and thoughts from the shared and distinct teachings. Bodhisattvas protect the inherent Nirvāṇa-city of sentient beings, preventing the arising of deluded attachments and views.
Question: The great treasure of sages is called 『position』. If there is no position, it is the way of Māras and heretics. Since there is entry through faith, it needs to be refined. In the expedient gate of the initial mind, what are the stages of realizing and understanding Vijñaptimātratā (consciousness-only), according to the divisions of the teachings?
Answer: There are five stages. According to the 『Vijñaptimātratā-siddhi Śāstra』, those who possess the two natures of Mahāyāna (Great Vehicle) gradually enter through five stages. First, the inherent nature-abiding seed, which refers to the beginningless cause of undefiled dharmas that naturally adheres to the Ālaya-vijñāna (store consciousness). Second, the nature-formed seed through habit, which refers to the accumulation of hearing the Dharma-realm and other flowing dharmas, formed through the habit of what has been heard. One must possess these two natures of Mahāyāna to gradually enter Vijñaptimātratā. How does one gradually enter Vijñaptimātratā? It means that Bodhisattvas, regarding the nature and phenomena of consciousness, are able to deeply believe and understand in the stage of accumulation; in the stage of application, they are able to gradually subdue and remove the grasped and the grasper, and generate true insight; in the stage of penetration, they truly penetrate; in the stage of cultivation, they repeatedly cultivate according to the seen principle, subduing and severing the remaining obstacles, until the ultimate stage.
。出障圓明。能盡未來化有情類。復令悟入唯識性相。何謂悟入唯識五位。一資糧位。頌曰。乃至未起識。求住唯識性。於二取隨眠。猶未能伏滅。論曰。從發深固大菩提心。乃至未起順抉擇分。求住唯識真勝義性。劑此。皆是資糧位攝。為趣無上正等菩提。修習種種勝資糧故。為有情故。勤求解脫。由此亦名順解脫分。此位菩薩。依因。善友。作意。資糧。四勝力故。于唯識義雖深信解。而未能了能所取空。多住外門修菩薩行。故於二取所引隨眠。猶未有能伏滅功力。念彼不起二取現行。此二取言。顯二取取。執取能取所取性故。二取習氣。名彼隨眠。隨逐有情眠伏藏識。或隨增過。故名隨眠。即是所知煩惱障種。煩惱障者。謂執遍計所執實我。薩迦邪見而為上首。百二十八根本煩惱。及彼等流諸隨煩惱。此皆擾惱有情身心。能障涅槃。名煩惱障。所知障者。謂執遍計所執實法。薩迦邪見而為上首。見。疑。無明。愛。恚。慢等。覆所知境。無顛倒性。能障菩提。名所知障。乃至菩薩住此資糧位中。二粗現行雖有伏者。而於細者。及二隨眠。止觀力微。未能伏滅。此位未證唯識真如。依勝解力修諸勝行。應知亦是解行地攝。乃至所修勝行。謂福及智等。釋云。本性住種姓者。未聞正法。但無漏種無始自成。不曾熏習
令其增長。名本種姓。性者體也。姓者類也。謂本性成住此菩薩。種子姓類差別。不由今有。名本性住種姓。菩薩地說。無始法爾六處殊勝。名本性住種姓。習所成種姓者。此聞正法已去。令無漏舊種增長數習種姓。菩薩地說。聞十二分教法界等流。平等而流。又法界性善順惡違。具諸功德。此亦如是。故名等流。依因善友。作意資糧四勝力故者。此上四力。攝論云。能悟入中。大乘多聞熏習相續。此乃因力。已得奉事無量諸佛出現於世。即善友力。已得一向決定勝解。非諸惡友所能動搖。名作意力。已善積習諸善根等。名資糧力。隨眠義者。隨逐有情。常在生死。眠伏藏識。不現余處。故名隨眠。或隨增過。故名隨眠。隨。逐有情。多增過失故。名隨眠。何。故眠者乃是增義。如。人睡眠眠。即滋多。故過失增。是隨眠義。即二障種也。二加行位。頌曰。現前立少物。謂是唯識性。以有所得故。非實住唯識。論曰。菩薩先於初無數劫。善備福德智慧資糧。順解脫分既圓滿已。為入見道住唯識性。復修加行伏除二取。謂暖頂。忍。世第一法。此四總名順抉擇分。順趣真實抉擇分故。乃至菩薩此四加行中。猶于現前安立少物。謂是唯識真勝義性。以彼空有二相未除。帶相。觀心有所得故。非實安住真唯識理。彼相滅已。
【現代漢語翻譯】 現代漢語譯本： 使其增長。名為本種姓（根本的種性和類別）。性是指本體，姓是指類別。意思是說，菩薩的根本自性成就並安住於此，種子姓類的差別，不是現在才有的。這稱為本性住種姓（本性安住的種姓）。《菩薩地持經》說，無始以來，法爾如是，六處殊勝，稱為本性住種姓（本性安住的種姓）。 習所成種姓（通過習練成就的種姓）是指，聽聞正法之後，使無漏的舊種增長，數數修習種姓。《菩薩地持經》說，聽聞十二分教法界等流，平等而流。而且法界的性質是善順惡違，具備各種功德，這裡也是如此，所以稱為等流。依靠善友、作意、資糧四種殊勝的力量。上面說的四種力量，《攝大乘論》說，能夠在悟入中，大乘多聞熏習相續，這是因力。已經得到奉事無量諸佛出現於世的機會，這是善友力。已經得到一向決定勝解，不會被各種惡友所動搖，這稱為作意力。已經很好地積累了各種善根等，這稱為資糧力。 隨眠的含義是，隨逐有情，常在生死之中，眠伏于藏識，不顯現於其他地方，所以稱為隨眠。或者隨著增長過失，所以稱為隨眠。隨，是隨逐有情，多增過失，所以稱為隨眠。為什麼說眠是增長的意思呢？比如人睡眠，睡眠就會滋養增多，所以過失增長，就是隨眠的含義，也就是二障的種子。 二加行位。頌說：『現前立少物，謂是唯識性。以有所得故，非實住唯識。』論說：菩薩先在最初無數劫中，很好地準備了福德智慧資糧，順解脫分已經圓滿之後，爲了進入見道，安住于唯識性，再次修習加行，伏除二取。所謂的暖位、頂位、忍位、世第一法，這四者總稱為順抉擇分，順趣真實抉擇分。乃至菩薩在這四種加行中，仍然在現前安立少許事物，認為是唯識的真勝義性。因為他們空有二相沒有去除，帶著相，觀察心有所得，所以沒有真實安住于真唯識的道理。等到那些相滅除之後。
【English Translation】 English version: To make it grow. It is called 'original lineage' (fundamental lineage and category). 'Nature' refers to the substance, and 'lineage' refers to the category. It means that the fundamental nature of the Bodhisattva is accomplished and dwells here, and the differences in seed lineages are not something that exists only now. This is called 'inherently dwelling lineage' (lineage of inherent dwelling). The Bodhisattva-bhumi says that from the beginningless past, it is naturally so, and the six places are supremely excellent, which is called 'inherently dwelling lineage' (lineage of inherent dwelling). 'Lineage acquired through practice' refers to, after hearing the correct Dharma, causing the un-outflowed old seeds to grow and repeatedly practicing the lineage. The Bodhisattva-bhumi says that hearing the twelve divisions of the Dharma realm flows equally. Moreover, the nature of the Dharma realm is that goodness is in accordance and evil is in opposition, possessing various merits, and it is the same here, so it is called 'equal flow'. Relying on the power of four kinds of excellence: good friends, attention, and resources. The four kinds of power mentioned above, the Mahāyānasaṃgraha says, can be enlightened in, the continuous learning of Mahayana, this is the power of cause. Having obtained the opportunity to serve countless Buddhas appearing in the world, this is the power of good friends. Having obtained a one-sided and decisive understanding, it will not be shaken by various evil friends, this is called the power of attention. Having accumulated various good roots, etc., this is called the power of resources. The meaning of anuśaya (latent tendencies) is that it follows sentient beings, constantly in birth and death, sleeping and lying in the ālayavijñāna (store consciousness), not appearing in other places, so it is called anuśaya. Or, with the increase of faults, it is called anuśaya. Anu, is following sentient beings, increasing faults, so it is called anuśaya. Why is it said that sleep means increase? For example, when people sleep, sleep will nourish and increase, so the increase of faults is the meaning of anuśaya, which is the seed of the two obstacles. The two stages of application. The verse says: 'Establishing a small object in the present, thinking it is the nature of vijñaptimātratā (consciousness-only). Because there is something to be obtained, it is not truly dwelling in vijñaptimātratā.' The treatise says: The Bodhisattva first prepares well the resources of merit and wisdom in the initial countless eons, and after the part of liberation is complete, in order to enter the path of seeing and dwell in the nature of vijñaptimātratā, he again practices application, subduing and eliminating the two graspings. The so-called stages of warmth, summit, forbearance, and the supreme mundane Dharma, these four are collectively called the part of sequential determination, sequentially approaching the true determination. Even in these four applications of the Bodhisattva, they still establish a small object in the present, thinking it is the true supreme meaning of vijñaptimātratā. Because their two aspects of emptiness and existence have not been removed, with aspects, observing the mind has something to be obtained, so they do not truly dwell in the truth of vijñaptimātratā. After those aspects are eliminated.
方實安住。依如是義故。有頌言。菩薩于定位。觀影唯是心。義想既滅除。審觀唯自想。如是住自心。知所取非有。以能取亦無。后觸無所得。乃至此加行位。未遣相縛。于粗重縛。亦未能斷。唯能伏除分別二取。違見道故。于俱生者。及二隨眠。有漏觀心有所得故。有分別故。未全伏除。全未能滅。乃至此位。亦是解行地攝。未證唯識真勝義故。釋云。四總名順抉擇分者。則名真實抉擇分。抉擇是智。即擇法也。決。簡疑品。彼猶預故。擇。簡見品。彼不擇故。分者。是支因義。即擇法覺支。現前立少物者。心上變如。名為少物。此非無相。故名帶相。若證真時。此相便滅。相者。即是空所執相。三通達位。頌曰。若時于所緣。智都無所得。爾時住唯識。離二取相故。論曰。若時菩薩于所餘境。無分別智都無所得。不取種種戲論相故。爾時乃名。實住唯識真勝義性。即證真如智。與真如平等平等。俱離能取所取相故。能所取相。俱是分別。有所得心。戲論現故。乃至此智。雖有見分。而無分別。說非能取。非取全無。雖無相分。而可說。此帶如相起。不離如故。如自證分緣見分時。不變而緣。此亦應爾。變而緣者。便非親證。如后得智。應有分別。故應許此有見無相。加行無間。此智生時。體會真如。名通達位。初
【現代漢語翻譯】 現代漢語譯本 方實安住：指菩薩在禪定中真實安住于唯識的境界。 依如是義故：因為這個道理。 有頌言：有一首偈頌說。 菩薩于定位，觀影唯是心：菩薩在禪定中觀察一切現象，知道這些都只是心的顯現。 義想既滅除，審觀唯自想：當對外在事物的概念和想法都消失時，仔細觀察，就會發現只有自己的心識存在。 如是住自心，知所取非有：像這樣安住于自己的心識，知道所認識的對象並非真實存在。 以能取亦無，后觸無所得：因為能認識的主體也不存在，所以最終接觸到的是一無所得的境界。 乃至此加行位，未遣相縛：即使到了這個修行階段，還沒有完全去除對外在現象的執著。 于粗重縛，亦未能斷：對於粗重的煩惱束縛，也未能完全斷除。 唯能伏除分別二取：只能降伏和去除分別心所產生的能取和所取。 違見道故：因為與見道的智慧相違背。 于俱生者，及二隨眠：對於與生俱來的煩惱，以及兩種潛在的煩惱（有身見、疑）。 有漏觀心有所得故：因為以有漏的智慧觀察心識，仍然有所得。 有分別故：因為仍然有分別心。 未全伏除，全未能滅：未能完全降伏，更未能完全滅除。 乃至此位，亦是解行地攝：即使到了這個階段，仍然屬於解行地（通過理解和實踐來修行的階段）。 未證唯識真勝義故：因為還沒有證得唯識的真實勝義。 釋云：解釋說。 四總名順抉擇分者，則名真實抉擇分：四種總稱為順抉擇分（暖位、頂位、忍位、世第一位）的修行階段，可以稱為真實抉擇分。 抉擇是智，即擇法也：抉擇就是智慧，也就是選擇正確的法。 決。簡疑品。彼猶預故：決，是簡別疑惑的品類，因為他們還在猶豫不決。 擇。簡見品。彼不擇故：擇，是簡別錯誤的見解，因為他們沒有選擇正確的見解。 分者。是支因義。即擇法覺支：分，是分支和原因的意思，也就是擇法覺支（七覺支之一）。 現前立少物者，心上變如，名為少物：在心中顯現出一點點東西，是心識變現出來的，稱為少物。 此非無相，故名帶相：這並非沒有形象，所以稱為帶相。 若證真時，此相便滅：如果證悟了真如，這個形象就會消失。 相者，即是空所執相：形象，就是對空性的執著所產生的形象。 三通達位：第三個階段是通達位。 頌曰：偈頌說。 若時于所緣，智都無所得：當修行者對於所緣的境界，智慧上沒有任何執著和所得時。 爾時住唯識，離二取相故：那時才能真正安住于唯識的境界，因為已經遠離了能取和所取的執著。 論曰：論中說。 若時菩薩于所餘境，無分別智都無所得：當菩薩對於其餘的境界，以無分別的智慧沒有任何執著和所得時。 不取種種戲論相故：因為不再執著于各種虛妄的現象。 爾時乃名，實住唯識真勝義性：那時才能真正安住于唯識的真實勝義。 即證真如智，與真如平等平等：也就是證得了與真如平等無二的智慧。 俱離能取所取相故：因為同時遠離了能取和所取的現象。 能所取相，俱是分別：能取和所取的現象，都是分別心所產生的。 有所得心，戲論現故：因為有有所得的心，虛妄的現象才會顯現。 乃至此智，雖有見分，而無分別：即使這種智慧有見分（能見的功能），但卻沒有分別。 說非能取：所以說不是能取。 非取全無：並非完全沒有取。 雖無相分，而可說，此帶如相起：雖然沒有相分（所見的形象），但可以說，這是帶著真如的形象而生起的。 不離如故：因為沒有離開真如。 如自證分緣見分時，不變而緣：就像自證分緣見分時，是不變而緣的。 此亦應爾：這裡也應該如此。 變而緣者，便非親證：如果變現而緣，就不是親證。 如后得智，應有分別：就像后得智，應該有分別。 故應許此有見無相：所以應該承認這種智慧有見分，但沒有相分。 加行無間，此智生時，體會真如，名通達位：在加行位的最後階段，這種智慧生起時，體會到真如，稱為通達位（見道位）。 初：
【English Translation】 English version 『Fang Shi An Zhu』 (方實安住): Refers to the Bodhisattva truly dwelling in the realm of Vijnanavada (唯識) in meditation. 『Yi Ru Shi Yi Gu』 (依如是義故): Because of this principle. 『You Song Yan』 (有頌言): There is a verse that says. 『Bodhisattva yu ding wei, guan ying wei shi xin』 (菩薩于定位，觀影唯是心): When a Bodhisattva observes all phenomena in meditation, they know that these are merely manifestations of the mind. 『Yi xiang ji mie chu, shen guan wei zi xiang』 (義想既滅除，審觀唯自想): When the concepts and ideas about external things disappear, careful observation reveals that only one's own consciousness exists. 『Ru shi zhu zi xin, zhi suo qu fei you』 (如是住自心，知所取非有): Dwelling in one's own consciousness in this way, one knows that the objects of perception are not truly existent. 『Yi neng qu yi wu, hou chu wu suo de』 (以能取亦無，后觸無所得): Because the subject that perceives also does not exist, what is ultimately encountered is a state of nothing to be attained. 『Nai zhi ci jia xing wei, wei qian xiang fu』 (乃至此加行位，未遣相縛): Even at this stage of practice, the attachment to external phenomena has not been completely removed. 『Yu cu zhong fu, yi wei neng duan』 (于粗重縛，亦未能斷): The heavy bonds of afflictions have also not been completely severed. 『Wei neng fu chu fen bie er qu』 (唯能伏除分別二取): Only the dualistic grasping arising from discriminating mind can be subdued and removed. 『Wei jian dao gu』 (違見道故): Because it contradicts the wisdom of the Path of Seeing (見道). 『Yu ju sheng zhe, ji er sui mian』 (于俱生者，及二隨眠): Regarding the innate afflictions and the two latent afflictions (the view of a personal self, and doubt). 『You lou guan xin you suo de gu』 (有漏觀心有所得故): Because observing consciousness with defiled wisdom still results in something being attained. 『You fen bie gu』 (有分別故): Because there is still discriminating mind. 『Wei quan fu chu, quan wei neng mie』 (未全伏除，全未能滅): It has not been completely subdued, let alone completely extinguished. 『Nai zhi ci wei, yi shi jie xing di she』 (乃至此位，亦是解行地攝): Even at this stage, it still belongs to the stage of understanding and practice (解行地, the stage of practice through understanding and action). 『Wei zheng wei shi zhen sheng yi gu』 (未證唯識真勝義故): Because the true ultimate meaning of Vijnanavada has not yet been realized. 『Shi yun』 (釋云): The explanation says. 『Si zong ming shun jue ze fen zhe, ze ming zhen shi jue ze fen』 (四總名順抉擇分者，則名真實抉擇分): The four stages collectively called the preparatory stages leading to definite understanding (順抉擇分, the stages of warmth, peak, forbearance, and supreme mundane qualities) can be called the stages of true definite understanding. 『Jue ze shi zhi, ji ze fa ye』 (抉擇是智，即擇法也): Definite understanding is wisdom, which is the selection of the correct Dharma. 『Jue. Jian yi pin. Bi you yu gu』 (決。簡疑品。彼猶預故): 『Jue』 (決, definite) distinguishes the category of doubt, because they are still hesitant. 『Ze. Jian jian pin. Bi bu ze gu』 (擇。簡見品。彼不擇故): 『Ze』 (擇, selection) distinguishes the category of wrong views, because they have not chosen the correct view. 『Fen zhe. Shi zhi yin yi. Ji ze fa jue zhi』 (分者。是支因義。即擇法覺支): 『Fen』 (分, part) means branch and cause, which is the branch of enlightenment of selecting the Dharma (擇法覺支, one of the seven factors of enlightenment). 『Xian qian li shao wu zhe, xin shang bian ru, ming wei shao wu』 (現前立少物者，心上變如，名為少物): Manifesting a little something in the mind, which is a transformation of consciousness, is called a little something. 『Ci fei wu xiang, gu ming dai xiang』 (此非無相，故名帶相): This is not without form, so it is called having form. 『Ruo zheng zhen shi, ci xiang bian mie』 (若證真時，此相便滅): If one realizes Suchness (真如), this form will disappear. 『Xiang zhe, ji shi kong suo zhi xiang』 (相者，即是空所執相): Form is the form produced by attachment to emptiness. 『San tong da wei』 (三通達位): The third stage is the stage of penetration. 『Song yue』 (頌曰): The verse says. 『Ruo shi yu suo yuan, zhi du wu suo de』 (若時于所緣，智都無所得): When the practitioner has no attachment or attainment in wisdom regarding the object of focus. 『Er shi zhu wei shi, li er qu xiang gu』 (爾時住唯識，離二取相故): Then one can truly dwell in the realm of Vijnanavada, because one has abandoned the attachment to the grasper and the grasped. 『Lun yue』 (論曰): The treatise says. 『Ruo shi pusa yu suo yu jing, wu fen bie zhi du wu suo de』 (若時菩薩于所餘境，無分別智都無所得): When a Bodhisattva has no attachment or attainment in wisdom without discrimination regarding the remaining realms. 『Bu qu zhong zhong xi lun xiang gu』 (不取種種戲論相故): Because one no longer clings to various illusory phenomena. 『Er shi nai ming, shi zhu wei shi zhen sheng yi xing』 (爾時乃名，實住唯識真勝義性): Then it can be truly said that one dwells in the true ultimate meaning of Vijnanavada. 『Ji zheng zhen ru zhi, yu zhen ru ping deng ping deng』 (即證真如智，與真如平等平等): That is, realizing the wisdom that is equal and identical to Suchness. 『Ju li neng qu suo qu xiang gu』 (俱離能取所取相故): Because one simultaneously abandons the phenomena of the grasper and the grasped. 『Neng suo qu xiang, ju shi fen bie』 (能所取相，俱是分別): The phenomena of the grasper and the grasped are both produced by discriminating mind. 『You suo de xin, xi lun xian gu』 (有所得心，戲論現故): Because with a mind that seeks attainment, illusory phenomena manifest. 『Nai zhi ci zhi, sui you jian fen, er wu fen bie』 (乃至此智，雖有見分，而無分別): Even though this wisdom has a seeing aspect (the function of seeing), it has no discrimination. 『Shuo fei neng qu』 (說非能取): Therefore, it is said that it is not the grasper. 『Fei qu quan wu』 (非取全無): It is not that there is no grasping at all. 『Sui wu xiang fen, er ke shuo, ci dai ru xiang qi』 (雖無相分，而可說，此帶如相起): Although there is no object aspect (the form seen), it can be said that this arises with the form of Suchness. 『Bu li ru gu』 (不離如故): Because it does not depart from Suchness. 『Ru zi zheng fen yuan jian fen shi, bu bian er yuan』 (如自證分緣見分時，不變而緣): Just as when the self-awareness aspect cognizes the seeing aspect, it cognizes without transformation. 『Ci yi ying er』 (此亦應爾): It should be the same here. 『Bian er yuan zhe, bian fei qin zheng』 (變而緣者，便非親證): If it cognizes through transformation, then it is not direct realization. 『Ru hou de zhi, ying you fen bie』 (如后得智，應有分別): Like subsequent wisdom, it should have discrimination. 『Gu ying xu ci you jian wu xiang』 (故應許此有見無相): Therefore, it should be acknowledged that this wisdom has a seeing aspect but no object aspect. 『Jia xing wu jian, ci zhi sheng shi, ti hui zhen ru, ming tong da wei』 (加行無間，此智生時，體會真如，名通達位): In the final stage of the preparatory stage, when this wisdom arises, one experiences Suchness, which is called the stage of penetration (the Path of Seeing). 『Chu』 (初): First.
照理故。亦名見道。乃至前真見道。證唯識性。后相見道。證唯識相。二中初勝。故頌偏說。前真見道。根本智攝。后相見道。后得智攝。諸后得智。有二分耶。乃至此智現身土等。為諸有情說正法故。若不變現似色聲等。寧有現身說法等事。轉色蘊依不現色者。轉四蘊依應無受等。又若此智不變似境。離自體法。應非所緣。緣色等時。應緣聲等。又緣無法等。應無所緣緣。彼體非實。無勝用故。由斯。后智二分俱有。釋曰。又若此智不變似境。離自體法。應非所緣者。既無相分。自他之心。他身土等。離自己體之法。不帶影像。應非所緣緣。直親照彼。不變為相故。不同真如。真如即是智自體故。
問。若爾。真如應非所緣緣。無似境相故。
答。不然。帶如之相起故。離自體法既無影像。不可言帶彼相起。如何說有所緣緣。彼皆離自體故。既亦帶相起名所緣緣。色等時。應緣聲等。緣色等智。不帶聲等相故。又緣無法等。應無所緣緣者。不變為無相。為見所緣故。以無相分。直照于無。無非有體。所緣緣義如何得成。由此故知。佛亦不能親緣于無。此文理證也。四修習位。頌曰。無得不忍議。是出世間智。舍二粗重故。便證得轉依。論曰。菩薩從前見道起已。為斷余障。證得轉依。複數修習無分別智
【現代漢語翻譯】 現代漢語譯本： 依照道理的緣故，（見道）也叫做見道。乃至前真見道，是證悟唯識的體性；后相見道，是證悟唯識的相狀。這二者之中，前真見道更為殊勝，所以頌文偏重說明它。前真見道，屬於根本智所攝；后相見道，屬於后得智所攝。各種后得智，有二分嗎？乃至這種智慧顯現身和國土等，是爲了給各種有情宣說正法。如果不變現類似色、聲等（的相），怎麼會有現身說法等事呢？如果轉變色蘊的所依，卻不顯現色，那麼轉變受、想、行、識四蘊的所依，就應該沒有受等（的顯現）了。而且，如果這種智慧不變現類似境（的相），離開自體法，就不應該是所緣。緣色等的時候，就應該也緣聲等。而且緣無法等，就應該沒有所緣緣，因為它的體性不是真實的，沒有殊勝的作用。因此，后得智的見分和相分都存在。 解釋說：『而且，如果這種智慧不變現類似境（的相），離開自體法，就不應該是所緣』，既然沒有相分，那麼自心和他人的心、他人的身和國土等，離開自己的體性，不帶有影像，就不應該是所緣緣，直接親身照見它們，因為沒有轉變為相的緣故，這不同於真如。真如就是智慧的自體。 問：如果這樣，真如就不應該是所緣緣，因為它沒有類似境的相。 答：不是這樣的，因為它帶有如（真如）的相而生起。離開自體法，既然沒有影像，就不能說帶有它的相而生起，怎麼能說有所緣緣呢？它們都離開了自體的緣故。既然也帶有相而生起，就叫做所緣緣。緣色等的時候，就應該也緣聲等，因為緣色等的智慧，不帶有聲等的相。而且緣無法等，就應該沒有所緣緣，因為它不變現為無相，爲了見到所緣的緣故。因為沒有相分，直接照見於無，而無並非有體，所緣緣的意義怎麼能夠成立？由此可知，佛也不能親身緣于無，這是從文理上進行論證。四、修習位。頌文說：『無得、不忍、議，是出世間智，舍二粗重故，便證得轉依。』論述說：菩薩從前面的見道生起之後，爲了斷除剩餘的障礙，證得轉依，又多次修習無分別智。
【English Translation】 English version: According to reason, it is also called 'seeing the path' (見道, Jian Dao). Even the initial true seeing the path (前真見道, Qian Zhen Jian Dao) realizes the nature of Vijnaptimatrata (唯識性, Weishi Xing), while the subsequent aspect seeing the path (后相見道, Hou Xiang Jian Dao) realizes the aspects of Vijnaptimatrata (唯識相, Weishi Xiang). Among these two, the former is superior, hence the verse emphasizes it. The initial true seeing the path is included in the fundamental wisdom (根本智, Genben Zhi), while the subsequent aspect seeing the path is included in the subsequent acquired wisdom (后得智, Houde Zhi). Do all subsequent acquired wisdoms have two parts? Even this wisdom manifests bodies and lands, etc., to expound the true Dharma for sentient beings. If it does not transform and manifest forms, sounds, etc., how could there be events like manifesting bodies and expounding the Dharma? If the transformation of the support of the form aggregate (色蘊, Se Yun) does not manifest form, then the transformation of the support of the other four aggregates (受、想、行、識四蘊, Shou, Xiang, Xing, Shi Si Yun) should not have feelings, etc. Furthermore, if this wisdom does not transform into similar objects, being separate from its own entity, it should not be an object of cognition. When cognizing forms, it should also cognize sounds, etc. Moreover, when cognizing non-existence, there should be no object of cognition, because its nature is not real and has no superior function. Therefore, the subsequent wisdom has both the seeing aspect and the object aspect. The explanation says: 'Moreover, if this wisdom does not transform into similar objects, being separate from its own entity, it should not be an object of cognition.' Since there is no object aspect, the minds of oneself and others, the bodies and lands of others, etc., being separate from one's own entity and not carrying images, should not be objects of cognition. They are directly and personally seen, because they are not transformed into aspects, which is different from Suchness (真如, Zhenru). Suchness is the entity of wisdom itself. Question: If that is the case, Suchness should not be an object of cognition, because it does not have an aspect similar to an object. Answer: It is not like that, because it arises with the aspect of Suchness. Being separate from its own entity, since there is no image, it cannot be said to arise with its aspect. How can it be said to have an object of cognition? They are all separate from their own entity. Since it also arises with an aspect, it is called an object of cognition. When cognizing forms, it should also cognize sounds, etc., because the wisdom that cognizes forms does not carry the aspects of sounds, etc. Moreover, when cognizing non-existence, there should be no object of cognition, because it does not transform into non-aspect, for the sake of seeing the object of cognition. Since there is no object aspect, directly seeing non-existence, and non-existence is not a real entity, how can the meaning of object of cognition be established? From this, it can be known that even the Buddha cannot personally cognize non-existence. This is a logical argument. Four, the stage of cultivation. The verse says: 'No attainment, no forbearance, no deliberation, is the wisdom beyond the world. Because of abandoning the two gross burdens, one then attains the transformation of the basis.' The treatise says: After the Bodhisattva arises from the previous seeing the path, in order to eliminate the remaining obstacles and attain the transformation of the basis (轉依, Zhuanyi), they repeatedly cultivate non-discriminating wisdom (無分別智, Wu Fenbie Zhi).
。此智遠離所取能取。故說無得及不思議。或離戲論。說為無得。妙用難測。名不思議。是出世間無分別智。斷世間故。名出世間。二取隨眠。是世間本。唯此能斷。獨得出名。或出世名。依二義立。謂體無漏。及證真如。此智具斯二種義故。獨名出世。余智不然。即十地中無分別智。數修此故。舍二粗重。二障種子。立粗重名。性。無堪任。違細輕故。令彼永滅。故說為舍。此能捨彼二粗重故。便能證得廣大轉依。依謂所依。即依他起。與染凈法為所依故。染謂虛妄遍計所執。凈謂真實圓成實性。轉謂二分轉舍轉得。由數修習無分別智。斷本識中二障粗重故。能轉舍依他起上遍計所執。及能轉得依他起中圓成實性。由轉煩惱得大涅槃。轉所知障證無上覺。成立唯識。意為有情。證得如斯二轉依果。或依。即是唯識真如。生死涅槃之所依故。愚夫顛倒迷此真如。故無始來受生死苦。聖者離倒悟此真如。便得涅槃畢竟安樂。由數修習無分別智。斷本識中二障粗重。故能轉滅依如生死。及能轉證依如涅槃。此即真如離雜染性。如雖性凈而相雜染。故離雜染時假說新凈。即此新凈說為轉依。修習位中斷障證得。雖於此位亦得菩提。而非此中頌意所顯。頌意但顯轉唯識性。二乘滿位。名解脫身。在大牟尼。名法身故。云何證得
【現代漢語翻譯】 現代漢語譯本：這種智慧遠離了能取和所取二者，所以說『無得』和『不可思議』。或者說，遠離了戲論，所以稱為『無得』。它的妙用難以測度，所以叫做『不可思議』。這是出世間的無分別智，因為它能斷除世間之法，所以稱為『出世間』。二取（能取和所取）的隨眠是世間的根本，只有這種智慧才能斷除，所以獨得『出世』之名。或者說，『出世』之名依據兩種含義而立：一是本體無漏，二是證得真如。這種智慧具備這兩種含義，所以獨稱『出世』，其他智慧則不然。這指的是十地中的無分別智。因為反覆修習這種智慧，就能捨棄兩種粗重——二障（煩惱障和所知障）的種子。『粗重』是指其性質沒有堪能性，與細微輕安相違背。通過修習無分別智，使二障的種子永遠滅除，所以說是『舍』。因為這種智慧能夠捨棄這兩種粗重，就能證得廣大的轉依。『依』指的是所依，即依他起性，它既是染法的所依，也是凈法的所依。染法指的是虛妄的遍計所執性，凈法指的是真實的圓成實性。『轉』指的是轉舍和轉得兩個方面。通過反覆修習無分別智，斷除本識中的二障粗重，就能轉舍依他起性上的遍計所執性，並且能轉得依他起性中的圓成實性。通過轉變煩惱，就能獲得大涅槃；通過轉變所知障，就能證得無上覺。成立唯識的目的，是爲了讓有情眾生證得這兩種轉依的果實。或者說，『依』就是唯識真如，是生死和涅槃的所依。愚夫顛倒，迷惑于這種真如，所以無始以來遭受生死之苦。聖者遠離顛倒，覺悟這種真如，就能獲得涅槃的畢竟安樂。通過反覆修習無分別智，斷除本識中的二障粗重，就能轉變滅除依如的生死，並且能轉變證得依如的涅槃。這就是真如遠離雜染的自性。真如雖然自性清凈，但其相卻與雜染相混。所以在遠離雜染時，假說為新凈。這種新凈就被稱為轉依。在修習位中斷除障礙並證得真如。雖然在這個階段也能獲得菩提（Bodhi，覺悟），但並非這首偈頌所要顯明的。這首偈頌只是要顯明轉變唯識的自性。二乘（聲聞和緣覺）的圓滿果位，稱為解脫身。在大牟尼（Mahāmuni，偉大的聖人，指佛陀）那裡，稱為法身。那麼，如何才能證得轉依呢？ 。
【English Translation】 English version: This wisdom is far removed from both the grasper and the grasped, hence it is said to be 'without attainment' and 'inconceivable'. Alternatively, being free from conceptual proliferation (戲論, xìlùn), it is called 'without attainment'. Its wondrous function is difficult to fathom, hence it is called 'inconceivable'. This is the supramundane non-discriminating wisdom, because it severs mundane dharmas, hence it is called 'supramundane'. The latent tendencies (隨眠, suímián) of the two graspings (能取和所取, néng qǔ hé suǒ qǔ) are the root of the mundane world; only this wisdom can sever them, hence it uniquely obtains the name 'supramundane'. Or, the name 'supramundane' is established based on two meanings: first, its substance is without outflows (無漏, wú lòu); second, it realizes Suchness (真如, zhēnrú). This wisdom possesses both of these meanings, hence it is uniquely called 'supramundane'; other wisdoms do not. This refers to the non-discriminating wisdom in the ten grounds (十地, shí dì). Because of repeatedly cultivating this, one abandons the two burdens—the seeds of the two obscurations (二障, èrzhàng) (afflictive obscurations and cognitive obscurations). 'Burden' (粗重, cūzhòng) means that its nature lacks capability, being contrary to subtlety and lightness. By cultivating non-discriminating wisdom, the seeds of the two obscurations are extinguished forever, hence it is said to be 'abandoned'. Because this wisdom can abandon these two burdens, one can then realize the vast transformation of the basis (轉依, zhuǎnyī). 'Basis' refers to the support, which is the dependent arising (依他起, yī tā qǐ), as it serves as the support for both defiled and pure dharmas. Defilement refers to the false, completely imputed nature (遍計所執, biàn jì suǒ zhí). Purity refers to the true, perfectly established nature (圓成實性, yuán chéng shí xìng). 'Transformation' refers to the two aspects of transforming abandonment and transforming attainment. Through repeatedly cultivating non-discriminating wisdom, severing the burdens of the two obscurations in the fundamental consciousness (本識, běnshí), one can transform and abandon the completely imputed nature on the dependent arising, and can transform and attain the perfectly established nature within the dependent arising. By transforming afflictions, one attains great Nirvana (涅槃, nièpán); by transforming the cognitive obscurations, one realizes unsurpassed enlightenment (覺, jué). Establishing the doctrine of Consciousness-Only (唯識, wéishí) is intended for sentient beings (有情, yǒuqíng) to realize the fruits of these two transformations. Or, 'basis' is precisely the Suchness of Consciousness-Only, which is the basis for both samsara and Nirvana. Foolish beings are deluded and confused about this Suchness, hence they suffer the pains of samsara from beginningless time. Sages are free from delusion and awaken to this Suchness, and thus attain the ultimate bliss of Nirvana. Through repeatedly cultivating non-discriminating wisdom, severing the burdens of the two obscurations in the fundamental consciousness, one can transform and extinguish samsara based on Suchness, and can transform and realize Nirvana based on Suchness. This is the nature of Suchness being free from mixed defilements. Although Suchness is pure in nature, its appearance is mixed with defilements. Therefore, when separating from defilements, it is provisionally spoken of as newly pure. This new purity is called the transformation of the basis. Obstructing hindrances and attaining realization in the cultivation stage. Although one can also attain Bodhi (菩提, Bodhi, enlightenment) at this stage, it is not what this verse intends to reveal. This verse only intends to reveal the nature of transforming Consciousness-Only. The complete attainment of the two vehicles (二乘, èr shèng) (Śrāvakayāna and Pratyekabuddhayāna) is called the liberation body. In the Great Sage (大牟尼, Mahāmuni, the great sage, referring to the Buddha), it is called the Dharma body (法身, fǎshēn). How then, is this transformation attained?
二種轉依。謂十地中修十勝行。斷十重障。證十真如。二種轉依由斯證得。五究竟位。頌曰。此即無漏界。不思議善常。安樂解脫身。大牟尼名法。論曰。前修習位所得轉依前。即是究竟位相。此謂此前二轉依果。即是究竟無漏界攝。諸漏永盡。非漏隨增。性凈圓明。故名無漏。界者藏義。此中含容無邊希有大功德故。或是因義。能生五乘世出世間利樂事故。莊嚴經論。說四加行位。偈曰。爾時此菩薩。次第得定心。唯見意言故。不見一切義。釋曰。此菩薩初得定心。離於意言。不見自相總相。一切諸義。唯見意言。此見。即是菩薩暖位。此位名明。如佛灰河經中所說。明此明名見法忍。偈曰。為長法明故。堅固精進故。法明增長已。通達唯心住。釋曰。此中菩薩。為增長法明故。起堅固精進。住是法明。通達唯心。此通達。即是菩薩頂位。偈曰。諸義悉是光。由見唯心故。得斷所執亂。是則住于忍。釋曰。此中菩薩。若見諸義。悉是心光。非心光外。別有異見。爾時得所執亂滅。此見。即是菩薩忍位。偈曰。所執亂雖斷。尚餘能執故。斷此復速證。無間三摩提。釋曰。此中菩薩。為斷能執亂故。復速證無間三摩提。
問。有何義故。此三摩提名無間。
答。由能執亂滅時。爾時入無間。故受此名。此入
【現代漢語翻譯】 現代漢語譯本 二種轉依，指的是在十地中修習十勝行，斷除十重障，證得十真如。這兩種轉依由此得以證得。 五究竟位。頌文說：『此即無漏界，不思議善常，安樂解脫身，大牟尼名法。』 論中解釋說：前面修習位所得的轉依，就是究竟位的相。這裡說的是此前二轉依的果，就是究竟無漏界所攝。各種煩惱永遠斷盡，不再增長，自性清凈圓滿光明，所以名為無漏。『界』是藏的意思，此中包含容納無邊希有的大功德。或者說是因的意思，能生五乘世間和出世間的利益安樂事。 《莊嚴經論》中，說到四加行位，偈頌說：『爾時此菩薩，次第得定心，唯見意言故，不見一切義。』 解釋說：這位菩薩最初得到定心，遠離意言，不見自相總相，一切諸義，唯見意言。這種見，就是菩薩的暖位。此位名為明，如《佛灰河經》中所說。明此明名見法忍。 偈頌說：『為長法明故，堅固精進故，法明增長已，通達唯心住。』 解釋說：此中菩薩，爲了增長法明，發起堅固精進，安住於法明，通達唯心。這種通達，就是菩薩的頂位。 偈頌說：『諸義悉是光，由見唯心故，得斷所執亂，是則住于忍。』 解釋說：此中菩薩，如果見到諸義，都是心光，不是心光之外，別有異見。爾時得到所執的錯亂滅除。這種見，就是菩薩的忍位。 偈頌說：『所執亂雖斷，尚餘能執故，斷此復速證，無間三摩提。』 解釋說：此中菩薩，爲了斷除能執的錯亂，再次快速證得無間三摩提（Samadhi，三昧、禪定）。 問：因為什麼緣故，此三摩提（Samadhi，三昧、禪定）名為無間？ 答：由於能執的錯亂滅除時，爾時進入無間，所以接受這個名稱。這種進入
【English Translation】 English version The two kinds of transformation (轉依, zhuǎnyī): They refer to cultivating the ten supreme practices in the ten grounds (十地, Shí dì), severing the ten heavy obstacles, and realizing the ten true suchnesses (十真如, Shí zhēnrú). These two kinds of transformation are attained through this. The five ultimate positions. The verse says: 'This is the unconditioned realm, inconceivable goodness, constant, blissful liberation body, the Great Sage named Dharma.' The commentary explains: The transformation attained in the previous cultivation stage is the characteristic of the ultimate position. This refers to the result of the two transformations before this, which are included in the ultimate unconditioned realm. All defilements are eternally exhausted and no longer increase. The self-nature is pure, complete, and bright, hence it is called unconditioned. 'Realm' means 'store'. It contains boundless rare and great merits. Or it means 'cause', as it can generate benefits and happiness for the five vehicles (五乘, Wǔ shèng) in the mundane and supramundane realms. The Śūraṅgama Sūtra speaks of the four stages of application (四加行位, Sì jiāxíng wèi), with the verse: 'At that time, this Bodhisattva gradually attains a concentrated mind, seeing only ideation, and not seeing all meanings.' The explanation says: This Bodhisattva initially attains a concentrated mind, separates from ideation, and does not see self-characteristics, general characteristics, or all meanings, but only sees ideation. This seeing is the stage of warmth (暖位, nuǎnwèi) of the Bodhisattva. This stage is called brightness, as mentioned in the Buddha's Ash River Sutra. 'Brightness, this brightness, is called the forbearance of seeing the Dharma.' The verse says: 'To increase the brightness of the Dharma, with firm diligence, when the brightness of the Dharma has increased, one penetrates and dwells in the mind-only.' The explanation says: In this, the Bodhisattva, in order to increase the brightness of the Dharma, initiates firm diligence, dwells in the brightness of the Dharma, and penetrates the mind-only. This penetration is the stage of summit (頂位, dǐngwèi) of the Bodhisattva. The verse says: 'All meanings are light, by seeing mind-only, one attains the severing of the confusion of attachment, and thus dwells in forbearance.' The explanation says: In this, the Bodhisattva, if one sees all meanings as the light of the mind, and there is no different view outside the light of the mind, then the confusion of attachment is extinguished. This seeing is the stage of forbearance (忍位, rěnwèi) of the Bodhisattva. The verse says: 'Although the confusion of attachment is severed, there still remains the attachment to the ability to grasp, severing this, one quickly attains the uninterrupted Samadhi (三摩提, Sānmótí, concentration).' The explanation says: In this, the Bodhisattva, in order to sever the confusion of the ability to grasp, again quickly attains the uninterrupted Samadhi (三摩提, Sānmótí, concentration). Question: For what reason is this Samadhi (三摩提, Sānmótí, concentration) called uninterrupted? Answer: Because when the confusion of the ability to grasp is extinguished, at that time one enters the uninterrupted, hence it receives this name. This entering
無間。即是菩薩世間第一法位。乃至五位。第一資糧位。初學唯識。為發心之始。第一發心分。依止大菩提而發心故。菩薩善生。有四義。一種子勝。以菩提心為種子故。二生母勝。以般若波羅蜜為生母故。三胎藏勝。以福智二聚住持為胎藏故。四乳母勝。以大悲長養為乳母故。第二通達位頌曰。已知義類性。善住唯心光。現見法界故。解脫於二相。論曰。此位由解一切諸義。唯是意言為性。則了一切諸義。悉是心光。菩薩爾時。名善住唯識。從彼后現見法界。了達所有二相。即解脫能執所執。第三見道位頌曰。心外無有物。物無心亦無。以解二無故。善住真法界。論曰。此位如彼現見法界故。解心外無有所取物。所取物無故。亦無能取心。由離所取能取二相故。應知善住法界自性。第四修道位頌曰。無分別智力。恒平等遍行。為壞過聚體。如藥能除毒。論曰。此位菩薩。入第一義智轉依已。以無分別智恒平等作。及遍處行。何以故。為壞依止依他性熏習稠林過聚相故。此智力。譬如阿伽陀藥。能除一切眾毒。第五究竟位頌曰。緣佛善成法。心根安法界。解念唯分別。速窮功德海。論曰。緣佛善成法者。諸菩薩。于佛善成立一切妙法中。作總聚緣故。
問。云何總聚緣。
答。心根安法界。是故此心名根
【現代漢語翻譯】 現代漢語譯本 無間（Avīci，無間地獄）。即是菩薩世間第一法位。乃至五位：第一資糧位。初學唯識，為發心之始。第一發心分，依止大菩提而發心故。菩薩善生，有四義：一種子勝，以菩提心為種子故；二生母勝，以般若波羅蜜（Prajñāpāramitā，智慧到彼岸）為生母故；三胎藏勝，以福智二聚住持為胎藏故；四乳母勝，以大悲長養為乳母故。第二通達位頌曰：『已知義類性，善住唯心光，現見法界故，解脫於二相。』論曰：此位由解一切諸義，唯是意言為性，則了一切諸義，悉是心光。菩薩爾時，名善住唯識。從彼后現見法界，了達所有二相，即解脫能執所執。第三見道位頌曰：『心外無有物，物無心亦無，以解二無故，善住真法界。』論曰：此位如彼現見法界故，解心外無有所取物，所取物無故，亦無能取心。由離所取能取二相故，應知善住法界自性。第四修道位頌曰：『無分別智力，恒平等遍行，為壞過聚體，如藥能除毒。』論曰：此位菩薩，入第一義智轉依已，以無分別智恒平等作，及遍處行。何以故？為壞依止依他性熏習稠林過聚相故。此智力，譬如阿伽陀藥，能除一切眾毒。第五究竟位頌曰：『緣佛善成法，心根安法界，解念唯分別，速窮功德海。』論曰：緣佛善成法者，諸菩薩，于佛善成立一切妙法中，作總聚緣故。 問：云何總聚緣？ 答：心根安法界。是故此心名根。
【English Translation】 English version Avīci (無間, uninterrupted). It is the first Dharma position in the Bodhisattva world, up to the five positions: the first position of accumulation. Initial study of Consciousness-only (唯識, Vijñānavāda) is the beginning of generating the aspiration for enlightenment. The first part of generating the aspiration is based on generating the aspiration for enlightenment relying on the Great Bodhi (大菩提, Mahābodhi). The Bodhisattva's good birth has four meanings: first, the seed is superior because the seed is the Bodhi mind; second, the birth mother is superior because the birth mother is the Prajñāpāramitā (般若波羅蜜, perfection of wisdom); third, the womb is superior because the accumulation of merit and wisdom is maintained as the womb; fourth, the wet nurse is superior because great compassion nourishes as the wet nurse. The second position of penetration says: 'Having known the nature of the meaning categories, dwelling well in the light of the Consciousness-only, because of directly seeing the Dharma realm, liberated from the two aspects.' The treatise says: This position, because of understanding that all meanings are only of the nature of ideation, then understands that all meanings are all the light of the mind. At this time, the Bodhisattva is called 'dwelling well in Consciousness-only'. From then on, directly seeing the Dharma realm, understanding all the two aspects, that is, liberated from the grasping and the grasped. The third position of the path of seeing says: 'Outside the mind there is no object, the object has no mind either, because of understanding the absence of both, dwelling well in the true Dharma realm.' The treatise says: This position, like that of directly seeing the Dharma realm, understands that outside the mind there is no object to be taken, and because there is no object to be taken, there is also no mind that can take. Because of being apart from the two aspects of the taken and the taker, it should be known that one dwells well in the self-nature of the Dharma realm. The fourth position of the path of cultivation says: 'The power of non-discriminating wisdom, constantly equally and universally acts, in order to destroy the accumulation of faults, like medicine can remove poison.' The treatise says: The Bodhisattva in this position, having entered the transformation of the basis of the first meaning wisdom, constantly equally acts with non-discriminating wisdom, and acts everywhere. Why? In order to destroy the accumulation of faults in the dense forest of habitual tendencies that rely on dependent nature. This power of wisdom is like the Agada medicine, which can remove all kinds of poison. The fifth position of ultimate attainment says: 'Conditioning the Dharma well established by the Buddha, the root of the mind rests in the Dharma realm, understanding that thoughts are only discriminations, quickly exhausting the sea of merits.' The treatise says: 'Conditioning the Dharma well established by the Buddha' means that all Bodhisattvas, in the Buddha's well-established all wonderful Dharmas, make the total accumulation of conditions. Question: What is the total accumulation of conditions? Answer: The root of the mind rests in the Dharma realm. Therefore, this mind is called the root.
。此後起觀。如前觀事處處念轉。解知諸念唯是分別。非實有故。如此知已。速窮功德海。即佛果功德海。能速窮彼岸。故攝論偈云。福德智慧二資糧。菩薩善備無邊際。於法思量善決已。故了義趣唯言類。若知諸義唯是言。即住似彼唯心理。便能現證真法界。是故二相悉蠲除。體知離心無別物。由此即會心非有。智者了達二皆無。等住二無真法界。慧者無分別智力。周遍平等常順行。滅依榛梗過失聚。如大良藥消眾毒。佛說妙法善成立。安慧並根法界中。了知念趣唯分別。勇猛疾歸德海岸。釋曰。復有現觀伽他。如經。莊嚴論說。其中難解。於此顯示。福德智慧二資糧。菩薩善備無邊際者。資糧有二種。一福德資糧。二智慧資糧。謂施等三波羅蜜多。是福德資糧。第六般若波羅蜜多。是智慧資糧。精進波羅蜜多。二資糧攝。何以故。若為智慧而行精進。是智慧資糧。若為福德而行精進。是福德資糧。如是靜慮波羅蜜多。亦通二種。若緣無量而修靜慮。是福德資糧。余是智慧資糧。如是資糧。是誰所有。謂諸菩薩。長遠難度。名無邊際。如無邊語。非無有邊。但以多故。得無邊稱。此亦如是。於法思量善決已者。要由定后思惟諸法。方善決定。非余所能。故了義趣唯言類者。謂了知諸義。唯意言為因。若知諸義唯是言
【現代漢語翻譯】 現代漢語譯本：此後開始觀察。如前面的觀察，事處處念頭轉變。理解並知道所有念頭都只是分別，並非真實存在。如此理解之後，迅速窮盡功德海，也就是佛果的功德海。能夠迅速到達彼岸。因此《攝大乘論》的偈頌說：『福德智慧兩種資糧，菩薩善於完備且無邊無際。對於佛法思量並善於決斷之後，因此瞭解了義的旨趣只是言語的種類。』如果知道諸義只是言語，就安住于類似於唯心的狀態，便能當下證悟真實的法界。因此兩種相都去除，體悟到離開心識沒有別的實物。由此就能體會到心識並非實有。智者了達兩種相都沒有，平等安住于兩種相都沒有的真法界。具有智慧的人，以無分別智的力量，周遍平等且常常順應執行，滅除作為所依的如榛木般的過失聚集，如同大良藥消除各種毒。佛所說的妙法善於成立，安立智慧並紮根於法界之中。瞭解念頭的旨趣只是分別，勇猛迅速地迴歸功德的海岸。 解釋說：又有現觀的偈頌，如經和《莊嚴論》所說，其中難以理解，在這裡進行顯示。『福德智慧兩種資糧，菩薩善於完備且無邊無際』，資糧有兩種，一是福德資糧，二是智慧資糧。所謂的佈施等三種波羅蜜多（Pāramitā，到彼岸），是福德資糧。第六般若波羅蜜多（Prajñāpāramitā，智慧到彼岸），是智慧資糧。精進波羅蜜多（Vīrya Pāramitā，精進到彼岸），包含在兩種資糧中。為什麼呢？如果爲了智慧而行精進，就是智慧資糧；如果爲了福德而行精進，就是福德資糧。像這樣，靜慮波羅蜜多（Dhyāna Pāramitā，禪定到彼岸）也貫通兩種。如果緣于無量而修習靜慮，就是福德資糧，其餘的是智慧資糧。像這樣的資糧，是誰所有的呢？是諸位菩薩所有的。長遠而難以測量，稱為無邊無際，如同無邊的話語，並非沒有邊際，只是因為多，所以得到無邊的稱呼，這裡也是這樣。『對於佛法思量並善於決斷之後』，要通過禪定后的思惟諸法，才能善於決斷，不是其他所能做到的。『因此瞭解了義的旨趣只是言語的種類』，是說了解諸義，只是意念的言語作為原因。如果知道諸義只是言語
【English Translation】 English version: Thereafter, begin to observe. As in the previous observation, thoughts transform at every point of the object. Understand and know that all thoughts are merely discriminations, not truly existent. Having understood this, quickly exhaust the ocean of merit, which is the ocean of merit of the Buddha-fruit. One can quickly reach the other shore. Therefore, the verse in the Mahāyānasaṃgraha says: 'Merit and wisdom, the two accumulations, bodhisattvas are well-equipped with and are boundless. After contemplating the Dharma and making good decisions, therefore, one understands that the meaning of definitive truth is only a category of language.' If one knows that all meanings are only language, one abides in a state similar to mind-only, and can then directly realize the true Dharmadhātu (法界, the realm of reality). Therefore, both aspects are eliminated, and one realizes that there is nothing separate from the mind. From this, one can understand that the mind is not truly existent. The wise realize that both aspects are non-existent, and equally abide in the true Dharmadhātu where both aspects are non-existent. Those with wisdom, with the power of non-discriminating wisdom, pervade equally and constantly act in accordance, extinguishing the accumulation of faults that are like a thicket of trees, like a great medicine that eliminates all poisons. The wonderful Dharma spoken by the Buddha is well-established, establishing wisdom and taking root in the Dharmadhātu. Understanding that the meaning of thoughts is only discrimination, one courageously and quickly returns to the shore of merit. The commentary says: There are also verses of direct perception, as spoken in the sutras and the Abhisamayālaṃkāra, which are difficult to understand, and are explained here. 'Merit and wisdom, the two accumulations, bodhisattvas are well-equipped with and are boundless.' There are two types of accumulations: the accumulation of merit and the accumulation of wisdom. The so-called three Pāramitās (波羅蜜多, perfections) of generosity, etc., are the accumulation of merit. The sixth Prajñāpāramitā (般若波羅蜜多, perfection of wisdom) is the accumulation of wisdom. Vīrya Pāramitā (精進波羅蜜多, perfection of diligence) is included in both accumulations. Why? If one practices diligence for the sake of wisdom, it is the accumulation of wisdom; if one practices diligence for the sake of merit, it is the accumulation of merit. Likewise, Dhyāna Pāramitā (靜慮波羅蜜多, perfection of meditation) also encompasses both. If one cultivates meditation focused on the immeasurable, it is the accumulation of merit; the rest is the accumulation of wisdom. Who possesses such accumulations? The bodhisattvas. Long and difficult to measure, it is called boundless, like boundless words, which are not without boundaries, but because of their abundance, they are called boundless, and it is the same here. 'After contemplating the Dharma and making good decisions,' one must contemplate the dharmas after meditation in order to make good decisions, which cannot be done otherwise. 'Therefore, one understands that the meaning of definitive truth is only a category of language,' which means understanding that all meanings are only the language of thought as the cause. If one knows that all meanings are only language
。即住似彼唯心理者。謂若了知似義顯現。唯是意言。即住似義唯心正理。便能現證真法界。是故二相悉蠲除者。謂從此後現證真如。永離所取能取二相。如入現證。次當顯示。體知離心無別物。由此即會心非有者。體知離心無所緣義。彼無有故。即會能緣心亦非有。智者了達二皆無者。謂諸菩薩了達此二悉皆是無。等住二無真法界者。謂平等住離義離心真實法界。慧者無分別智力者。謂諸菩薩無分別智。所有勢力。周遍平等常順行者。于平等中隨順而行。觀契經等一切諸法。猶如虛空。性平等故。內外諸法皆如是觀。故名周遍常恒。滅依榛梗過失聚。如大良藥消眾毒者。滅謂除滅。依謂所依。即所依中雜染法因。極難了故。如溪谷林榛梗難入。過失聚者。是雜染法熏習自性。佛說妙法善成立。安慧並根法界中者。謂由佛教善安其慧。置真如中。及能緣彼根本心中。根本心者。謂緣如來所有正教。總為一相。應知即是無分別心。了知念趣唯分別者。謂彼安住根本心已。為說正教。由后得智念諸義趣。知此念趣唯是分別。勇猛疾歸德海岸者。謂諸菩薩。由無分別智及后得智巧方便故。速趣佛果功德海岸。如是五頌總略義者。謂第一頌顯資糧道。第二頌初半顯加行道。後半第三顯于見道。第四一頌顯于修道。第五一頌顯究
【現代漢語翻譯】 現代漢語譯本 安住于類似於唯心論者的狀態，是指如果瞭解了類似於外境的顯現，都只是意念的表達，那麼就安住于類似於外境的唯心正理之中，便能直接證悟真實的法界。因此，『二相悉蠲除者』，是指從此以後直接證悟真如，永遠脫離所取和能取二種相。如何進入直接證悟的狀態，接下來將會顯示。『體知離心無別物，由此即會心非有者』，是指體會到離開心識沒有其他事物，因為沒有所緣的意義，所以能緣的心識也不存在。『智者了達二皆無者』，是指諸位菩薩了達所取和能取二者都是空無。『等住二無真法界者』，是指平等安住于遠離外境和心識的真實法界。『慧者無分別智力者』，是指諸位菩薩的無分別智所具有的力量。『周遍平等常順行者』，是指在平等之中隨順而行，觀察契經等一切諸法，猶如虛空一般，因為它們的自性是平等的。內外諸法都這樣觀察，所以稱為周遍常恒。『滅依榛梗過失聚，如大良藥消眾毒者』，『滅』是指除滅，『依』是指所依，也就是所依之中雜染法的起因，極其難以瞭解，就像溪谷森林中的榛木難以進入一樣。『過失聚者』，是指雜染法熏習的自性。『佛說妙法善成立，安慧並根法界中者』，是指通過佛陀的教導，善於安立智慧，安置在真如之中，以及能夠緣取真如的根本心中。『根本心者』，是指緣取如來所有正教，總和為一相。應當知道這就是無分別心。『了知念趣唯分別者』，是指安住在根本心之後，爲了宣說正教，通過後得智來憶念各種義理，知道這些憶念的意趣都只是分別。『勇猛疾歸德海岸者』，是指諸位菩薩，通過無分別智和后得智的巧妙方便，迅速趨向佛果功德的海岸。像這樣五頌總括了要義，第一頌顯示資糧道，第二頌的前半部分顯示加行道，後半部分和第三頌顯示見道，第四頌顯示修道，第五頌顯示究竟道。
【English Translation】 English version To abide as those who resemble the Mind-Only (唯心理者), means that if one understands that the appearances of things, which seem like external objects, are merely expressions of the mind, then one abides in the correct reasoning of Mind-Only, which resembles external objects. This enables one to directly realize the true Dharmadhatu (真法界). Therefore, 'those who completely eliminate the two aspects' (二相悉蠲除者) means that from then on, one directly realizes Suchness (真如), forever free from the two aspects of the apprehended (所取) and the apprehender (能取). How to enter into direct realization will be shown next. 'Knowing that there is nothing separate from the mind, thereby realizing that the mind is also non-existent' (體知離心無別物，由此即會心非有者) means to realize that there is nothing apart from the mind, because there is no object to be apprehended, the apprehending mind is also non-existent. 'The wise realize that both are non-existent' (智者了達二皆無者) means that the Bodhisattvas (菩薩) realize that both the apprehended and the apprehender are non-existent. 'Dwelling equally in the true Dharmadhatu where both are absent' (等住二無真法界者) means to dwell equally in the true Dharmadhatu, which is free from both external objects and the mind. 'The wise, with the power of non-discriminating wisdom' (慧者無分別智力者) refers to the power possessed by the non-discriminating wisdom (無分別智) of the Bodhisattvas. 'Those who constantly and harmoniously act in pervasive equality' (周遍平等常順行者) means to act in accordance with equality, observing all phenomena, such as the Sutras (契經), as being like space, because their nature is equal. All internal and external phenomena are viewed in this way, hence the name 'pervasive and constant'. 'Extinguishing the thicket of dependencies and the accumulation of faults, like a great medicine that eliminates all poisons' (滅依榛梗過失聚，如大良藥消眾毒者), 'extinguishing' (滅) means to eliminate, 'dependencies' (依) refers to that which is relied upon, namely the cause of defiled dharmas (雜染法) within that which is relied upon, which is extremely difficult to understand, like the impenetrable thickets in valleys and forests. 'The accumulation of faults' (過失聚者) refers to the nature of the defiled dharmas' habitual tendencies. 'The Buddha (佛) speaks of the wonderful Dharma (法), well established, placing wisdom and its root in the Dharmadhatu' (佛說妙法善成立，安慧並根法界中者) means that through the Buddha's teachings, wisdom is well established, placed in Suchness, and in the fundamental mind that can apprehend Suchness. 'The fundamental mind' (根本心者) refers to the mind that apprehends all the correct teachings of the Tathagata (如來), as a single whole. It should be known that this is the non-discriminating mind (無分別心). 'Knowing that the direction of thought is only discrimination' (了知念趣唯分別者) means that after abiding in the fundamental mind, in order to expound the correct teachings, one recalls various meanings through subsequent wisdom (后得智), knowing that these recalled meanings are merely discriminations. 'Courageously and swiftly returning to the shore of the ocean of merit' (勇猛疾歸德海岸者) means that the Bodhisattvas, through the skillful means of non-discriminating wisdom and subsequent wisdom, quickly approach the shore of the ocean of merit, which is the fruit of Buddhahood (佛果). These five verses summarize the essential meaning: the first verse reveals the Path of Accumulation (資糧道), the first half of the second verse reveals the Path of Preparation (加行道), the second half and the third verse reveal the Path of Seeing (見道), the fourth verse reveals the Path of Cultivation (修道), and the fifth verse reveals the Ultimate Path (究竟道).
竟道。金剛三昧經云。大力菩薩言。云何二入。不生於心。心本不生。云何有入。佛言。二入者。一謂理入。二謂行入。理入者。深信眾生不異真性。不一不共。但以客塵之所翳障。不去不來。凝住覺觀。諦觀佛性不有不無。無己無他。凡聖不二。金剛心地堅住不移。寂靜無為。無有分別。是名理入。行入者。心不傾倚。影無流易。于所有處靜念無求。風鼓不動。猶如大地。捐離心我。救度眾生。無生無相。不取不捨。菩薩心無出入。無出入心入不入故。故名為入。菩薩如是入法。法相不空。不空之法。法不虛棄。何以故。不無之法。具足功德。非心非影。法爾清凈。又云。佛言。從闡提心。乃至如來。如來實相。住五等位。一者信位。信此身中真如種子。為妄所翳。舍離妄心。凈心清白。知諸境界。意言分別。二者思位。思者。觀諸境界。唯是意言。意言分別。隨意顯現。所見境界。非我本識。知此本識非法非義。非所取非能取。三者修位。修者。常起。能起所起同時故。先以智導。排諸障難。出離蓋纏。四者行位。行者。離諸行地。心無取捨。極凈根利。不動心。如決定實性大般涅槃。唯性空大。五者舍位。舍者。不住性空。正智流易。大悲如相。相不住如。三藐三菩提虛心不證。心無邊際。不見處所。是至如來
【現代漢語翻譯】 現代漢語譯本： 竟道。《金剛三昧經》中說，大力菩薩言：『什麼是二入？如何才能不生於心？心本來不生，又怎麼會有入？』佛言：『二入是指理入和行入。理入是指深信眾生與真性沒有差別，既不是單一也不是共同存在，只是被客塵所遮蔽，不去不來，凝神靜觀，仔細觀察佛性，不執著于有或無，沒有自己也沒有他人，凡夫和聖人沒有分別，金剛般的心地堅定不動搖，寂靜無為，沒有分別念，這叫做理入。』 『行入是指心不偏頗，如影隨形般穩定，在任何地方都能靜心念佛而無所求，像大地一樣不會被風吹動，捨棄自我之心，救度眾生，無生無相，不取不捨。菩薩的心沒有出入，因為沒有出入之心，所以能入于不入之境，因此稱為入。菩薩如此入法，法的體相併非空無，這不空之法，不會被虛棄。為什麼呢？因為這不無之法，具足一切功德，既非心也非影，自然清凈。』 又說，佛言：『從闡提（斷善根者）的心，乃至如來，如來的真實體相，安住於五個階段：一是信位，相信此身中具有真如種子，只是被妄念所遮蔽，舍離妄心，使心清凈潔白，了知一切境界都是意念分別所致。二是思位，思是指觀察一切境界，都只是意念的顯現，意念分別，隨心顯現。所見境界，並非我之本識，了知此本識既非法也非義，既非所取也非能取。三是修位，修是指常起正念，能起之念與所起之境同時存在，先以智慧引導，排除各種障礙，出離各種煩惱。四是行位，行是指脫離各種行為的束縛，心中沒有取捨，達到極凈的根性，不動搖的心，如同決定實性的大般涅槃，唯有性空之大。五是舍位，舍是指不住于性空，正智如流水般暢通無阻，大悲之心顯現如相，相不住于如，以虛空之心證得阿耨多羅三藐三菩提（無上正等正覺），心無邊際，不見處所，這就是到達如來的境界。』
【English Translation】 English version: Jing said. The Vajra Samadhi Sutra says: 『The Great Strength Bodhisattva said: What are the two entrances? How can they not arise in the mind? The mind is originally unborn, so how can there be entrances?』 The Buddha said: 『The two entrances are the entrance of principle and the entrance of practice. The entrance of principle is to deeply believe that sentient beings are no different from true nature, neither one nor shared, but obscured by the dust of external objects, neither going nor coming, concentrating on awareness and contemplation, carefully observing the Buddha-nature as neither existent nor non-existent, without self or other, with no difference between ordinary beings and sages. The Vajra mind-ground is firm and unmoving, silent and non-active, without discrimination. This is called the entrance of principle.』 『The entrance of practice is when the mind does not lean or rely, and the shadow is unwavering. In all places, one quietly contemplates without seeking. Like the earth, it is unmoved by the wind. Abandoning the ego, one saves sentient beings, without birth or form, neither grasping nor rejecting. The Bodhisattva's mind has no coming or going. Because the mind has no coming or going, it enters into the non-entering. Therefore, it is called entrance. When a Bodhisattva enters the Dharma in this way, the Dharma's characteristics are not empty. This non-empty Dharma is not discarded in vain. Why? Because this non-non-existent Dharma is complete with merits, neither mind nor shadow, naturally pure.』 It also says, 『The Buddha said: From the mind of an icchantika (one who has severed their roots of good), up to the Tathagata (Thus Come One), the true form of the Tathagata abides in five stages: First is the stage of faith, believing that within this body is the seed of Tathata (Suchness), obscured by delusion. Abandoning the deluded mind, one purifies the mind, making it clear and white, knowing that all realms are the result of mental discrimination. Second is the stage of thought, which is to observe that all realms are merely manifestations of the mind, mental discrimination, appearing according to the mind. The realms seen are not my original consciousness, knowing that this original consciousness is neither Dharma nor meaning, neither what is taken nor what can take. Third is the stage of cultivation, which is to constantly arise with right thought. The arising of the able and the arising of the object occur simultaneously. First, guide with wisdom, eliminate all obstacles, and escape from the coverings of affliction. Fourth is the stage of practice, which is to be free from all grounds of action, with no grasping or rejecting in the mind, reaching the utmost purity of faculties, an unmoving mind, like the great Parinirvana (Complete Nirvana) of determined reality, only the greatness of emptiness of nature. Fifth is the stage of abandonment, which is not to abide in the emptiness of nature. Right wisdom flows freely, great compassion appears as form, form does not abide in Suchness. Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) is attained with an empty mind, without proof. The mind is boundless, with no place to be seen. This is to reach the state of the Tathagata.』
。善男子。五位一覺。從本利入。若化眾生。從其本處。如上經論。所言諸佛菩薩四加行位。唯識五位等。皆從一心分其深淺。從本起末。似現初心。因末顯本。復歸元地。所以經云。五位一覺。從本利入。若化眾生。從其本處。如上諸位。但是一心。因智有淺深。證分初后。於行布中。似有階降。如愨疏云。首楞嚴經。於一念上立六十位。如珠中影像。物類雖多。珠全是一。一中含眾像。眾像還入一珠中。如六十位中。一一位含六十位。且如位位全是心證。一心能生多心。多心還入一心。心心互含。有何障礙。
宗鏡錄卷第八十七
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第八十八
慧日永明寺主智覺禪師延壽集
夫證唯識理而登佛果。從初資糧位至究竟位。具幾智而得成就。
答。唯一無分別智。約初後有三種。一加行無分別。謂尋思等智。即是道因。二無分別智。即是道正體。三無分別后智。即是出觀智。謂道果。
問。此三智行相如何。
答。攝論云。無分別智自性應知離五種相。一離非思惟故。二離非覺觀地故。三離滅想受定寂靜故。四離色自性故。五于真實義離異分別故。此智若由離思惟
【現代漢語翻譯】 現代漢語譯本： 『善男子，五位一覺，從根本利益處入手。如果教化眾生，也要從他們本來的處境出發。就像上面經論所說的諸佛菩薩的四加行位、唯識五位等等，都是從一心之中區分出深淺不同的層次，從根本開始，逐步發展到末端，看似顯現了最初的修行狀態，又通過末端的現象來彰顯根本的真理，最終迴歸到本源之地。所以經中說，五位一覺，從根本利益處入手。如果教化眾生，也要從他們本來的處境出發。就像上面所說的各種位次，實際上都是一心所顯現的，因為智慧有深淺的不同，證悟有先後之別，所以在修行的過程中，看起來好像有階梯和次第。』 『如愨疏所說，《首楞嚴經》在一念之上設立六十個位次，就像珠子中的影像一樣，事物種類雖然繁多，但珠子本身卻是一個整體。一個整體中包含著所有的影像，所有的影像又迴歸到這一個珠子中。就像這六十個位次中，每一個位次都包含著六十個位次。而且每一個位次都是心證的體現，一心能夠生出多心，多心最終又迴歸到一心。心與心之間相互包含，沒有任何障礙。』
《宗鏡錄》卷第八十七
戊申年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第八十八
慧日永明寺住持智覺禪師延壽 輯
『如果證悟唯識的道理而最終成就佛果，從最初的資糧位到最終的究竟位，需要具備多少種智慧才能成就呢？』
『回答：只需要一個無分別智。但從初到后，可以分為三種：一是加行無分別智，也就是尋思等智，這是修道的因；二是無分別智，這是修道的正體；三是無分別后智，也就是出觀智，這是修道的果。』
『提問：這三種智慧的行相是怎樣的呢？』
『回答：《攝論》中說，無分別智的自性應當知道是遠離五種相狀的：一是遠離非思惟，二是因為遠離非覺觀之地，三是因為遠離滅盡想受定的寂靜狀態，四是因為遠離色法的自性，五是因為在真實的意義上遠離了不同的分別。這種智慧如果因為遠離思惟……』
【English Translation】 English version: 『Good man, the One Awakening in the Five Positions enters from the fundamental benefit. If transforming sentient beings, also start from their original place. Like the sutras and treatises mentioned above, the Four Preparatory Practices of Buddhas and Bodhisattvas, the Five Positions of Consciousness-Only, etc., all differentiate their depths from the One Mind, starting from the root and developing to the end, seemingly manifesting the initial state of practice, and revealing the root truth through the phenomena of the end, ultimately returning to the original ground. Therefore, the sutra says, the One Awakening in the Five Positions enters from the fundamental benefit. If transforming sentient beings, also start from their original place. Like the various positions mentioned above, they are all manifestations of the One Mind. Because wisdom has different depths and enlightenment has different sequences, in the process of practice, it seems that there are steps and sequences.』 『As 愨疏 (Que Shu, a commentary) says, the Surangama Sutra establishes sixty positions on one thought, like images in a pearl. Although there are many kinds of things, the pearl itself is a whole. The whole contains all the images, and all the images return to this one pearl. Just like in these sixty positions, each position contains sixty positions. Moreover, each position is a manifestation of mind-realization. One mind can generate many minds, and many minds ultimately return to one mind. Minds contain each other without any obstacles.』
Zong Jing Lu (Record of the Source Mirror) Volume 87
Engraved by the Metropolitan Treasury Supervisor in the year of Wushen Taisho Tripitaka Volume 48 No. 2016 Zong Jing Lu
Zong Jing Lu Volume 88
Compiled by Chan Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple
『If one realizes the principle of Consciousness-Only and ultimately achieves Buddhahood, from the initial Stage of Accumulation to the final Stage of Ultimate Fruition, how many kinds of wisdom are needed to achieve it?』
『Answer: Only one Non-Discriminating Wisdom. But from beginning to end, it can be divided into three types: first, the Preparatory Non-Discriminating Wisdom, which is the wisdom of seeking and contemplating, and is the cause of cultivation; second, the Non-Discriminating Wisdom, which is the main body of cultivation; third, the Subsequent Non-Discriminating Wisdom, which is the wisdom of emerging from contemplation, and is the fruit of cultivation.』
『Question: What are the characteristics of these three types of wisdom?』
『Answer: The She Lun (Compendium of Abhidharma) says that the nature of Non-Discriminating Wisdom should be known to be free from five aspects: first, it is free from non-thinking; second, it is free from the ground of non-perception and observation; third, it is free from the tranquility of the cessation of perception and sensation; fourth, it is free from the nature of form; fifth, it is free from different discriminations in the true meaning. This wisdom, if because it is free from thinking...』
故。名無分別智。熟眠放逸狂醉。同離思惟。應得此智。若由過覺觀地故。名無分別智。從二定以上。已過覺觀。應得此智。若依此二義。凡夫應得此智。是處能離心及心法。應說名無分別智。謂想受滅定等。若人在此位中得無分別智。此則不成智。何以故。于滅定等位。無心及心法故。若言如色自性。智自性亦如此。如色鈍無知。此智應鈍無知。若於真實義。由已分別顯現。是分別應成無分別智。何以故。此分別能分別真實義。謂此義真實。若智離五相。緣真實義起。若不異分別真實義。謂此法真實。但緣真實義。如眼識不以分別為性。是名無分別智。無分別智。眾行中最為上首。更以偈顯。諸菩薩自性。五種相所離。無分別智性。于真無分別。菩薩以無分別智為體。無分別智與菩薩不異。無分別智自性。即是菩薩自性。由於真無分別故。離五相得無分別名。又三智總以喻顯。頌曰。如五求受塵。如五正受塵。如非五受塵。三智譬如是。釋曰。譬如人在眼等五識中求覓五塵。或緣實。或緣虛。意識與五識相間起故。加行無分別智亦爾。或證一分為實。或不證為虛。譬如人正在五識中得真實境。無分別。無言說。根本無分別智亦爾。得真實境。無分別。無言說。譬如人在意識中但緣先所受塵。名緣虛境。有分別。有言
【現代漢語翻譯】 現代漢語譯本 因此，（這種狀態）被稱為『無分別智』（Nirvikalpa-jnana，不加分別的智慧）。如同熟睡、放逸、狂亂、醉酒一樣，都脫離了思惟，那麼都應該能獲得這種智慧。如果因為已經超越了覺觀地（Vitarka-vicara-bhumi，有尋有伺地），所以被稱為『無分別智』，那麼從二禪以上，就已經超越了覺觀，應該都能獲得這種智慧。如果按照這兩種說法，那麼凡夫（Prakrita，普通人）也應該能獲得這種智慧。 如果說在某個地方能夠脫離心及心法（Citta-caitta，心和心理活動），就應該稱之為『無分別智』，比如想受滅定（Samjna-vedayitanirodha，滅盡定）等。如果有人在這種狀態中獲得無分別智，這就不成立是智慧。為什麼呢？因為在滅定等狀態中，沒有心及心法。 如果說如同色法（Rupa，物質）的自性一樣，智慧的自性也如此，如同色法遲鈍而無知，那麼這種智慧也應該遲鈍而無知。如果在真實義（Tathata，真如）上，由於已經通過分別而顯現，那麼這種分別應該成為無分別智。為什麼呢？因為這種分別能夠分別真實義，即這個意義是真實的。如果智慧脫離了五種相狀（五相：名、相、分別、正智、如如），緣取真實義而生起，如果不異於分別真實義，即這個法是真實的，只是緣取真實義，如同眼識不以分別作為自性，這就叫做『無分別智』。 無分別智在所有修行中最為殊勝。再用偈頌來顯明：諸菩薩的自性，脫離了五種相狀，是無分別智的自性，對於真如沒有分別。菩薩以無分別智為本體，無分別智與菩薩沒有差別。無分別智的自性，就是菩薩的自性。由於對於真如沒有分別，所以脫離了五種相狀而得到『無分別』的名稱。 再用比喻來總括說明三種智慧。頌曰：如同五根求取五塵，如同五根正受五塵，如同非五根受塵，三種智慧譬如這樣。解釋：譬如人在眼等五識中求覓五塵，或者緣取真實的，或者緣取虛假的。加行無分別智（Prayoga-nirvikalpa-jnana，修行中的無分別智）也是這樣，因為意識與五識相間生起。或者證悟一部分為真實，或者不證悟為虛假。譬如人正在五識中得到真實的境界，沒有分別，沒有言說，根本無分別智（Mula-nirvikalpa-jnana，根本無分別智）也是這樣，得到真實的境界，沒有分別，沒有言說。譬如人在意識中只是緣取先前所受的塵境，叫做緣取虛假的境界，有分別，有言說。
【English Translation】 English version Therefore, it is called 'Nirvikalpa-jnana' (non-discriminating wisdom). Like deep sleep, negligence, madness, and drunkenness, all are detached from thought, then all should be able to obtain this wisdom. If it is because one has transcended the Vitarka-vicara-bhumi (the stage of initial and sustained thought), it is called 'Nirvikalpa-jnana', then from the second Dhyana (meditative absorption) and above, one has already transcended initial and sustained thought, and should be able to obtain this wisdom. If according to these two statements, then ordinary people (Prakrita) should also be able to obtain this wisdom. If it is said that in a certain place one can detach from the mind and mental activities (Citta-caitta), it should be called 'Nirvikalpa-jnana', such as Samjna-vedayitanirodha (cessation of perception and feeling). If someone obtains Nirvikalpa-jnana in this state, it is not established as wisdom. Why? Because in the state of cessation, there is no mind and mental activities. If it is said that just like the nature of Rupa (form, matter), the nature of wisdom is also like this, just like form is dull and ignorant, then this wisdom should also be dull and ignorant. If on the Tathata (Suchness, Reality), it has already been revealed through discrimination, then this discrimination should become Nirvikalpa-jnana. Why? Because this discrimination can discriminate the real meaning, that is, this meaning is real. If wisdom is detached from the five aspects (five aspects: name, form, discrimination, right knowledge, Suchness), arises by perceiving the real meaning, if it is not different from discriminating the real meaning, that is, this Dharma (teaching, law) is real, only perceives the real meaning, just like eye consciousness does not take discrimination as its nature, this is called 'Nirvikalpa-jnana'. Nirvikalpa-jnana is the most supreme among all practices. It is further clarified with a verse: The nature of all Bodhisattvas (enlightenment beings), detached from the five aspects, is the nature of Nirvikalpa-jnana, there is no discrimination towards Suchness. Bodhisattvas take Nirvikalpa-jnana as their essence, Nirvikalpa-jnana is not different from Bodhisattvas. The nature of Nirvikalpa-jnana is the nature of Bodhisattvas. Because there is no discrimination towards Suchness, it is detached from the five aspects and obtains the name 'Nirvikalpa'. The three wisdoms are summarized with a metaphor. Verse: Like the five senses seeking the five objects, like the five senses directly receiving the five objects, like the non-five senses receiving objects, the three wisdoms are like this. Explanation: For example, people seek the five objects in the five consciousnesses such as the eye, etc., either perceiving the real or perceiving the false. Prayoga-nirvikalpa-jnana (Nirvikalpa-jnana in practice) is also like this, because consciousness arises intermittently with the five consciousnesses. Either realizing a part as real, or not realizing it as false. For example, people are getting the real realm in the five consciousnesses, without discrimination, without words, Mula-nirvikalpa-jnana (Fundamental non-discriminating wisdom) is also like this, getting the real realm, without discrimination, without words. For example, people only perceive the previously received object in consciousness, called perceiving the false realm, with discrimination, with words.
說。無分別后智亦爾。緣虛境。有分別。有言說。又偈云。如人初開目。是名加行智。如人正閉目。是無分別智。即彼復開眼。后得智亦爾。應知如虛空。是無分別智。于中現色像。后得智亦爾。
問。此無分別智從何而成。
答。了一切名義無所有故。能成無分別智。攝論頌云。鬼畜人天等。各隨其所應。一切意有異。故知義不成。過去等及夢。並餘二影像。無有為攀緣。然彼攀緣成。釋曰。若義成於境。無無分別智。此智若不有。佛果無可得。於一物中各隨其意見有差別。是故應知義無所有故。彼等所取既不成就。
若爾。義無所有故。識應不緣境而生。
答。亦有識不緣境而生。如夢及過去未來等。無實攀緣。即自攀緣。如境像及定境。謂自心為境而攀緣。若義有自性為境。則無無分別智。此智若有。有佛果可得。
問。于宗鏡中最初信入。有何位次。
答。若圓信人。初有五品位。臺教據法華經分別功德品。依圓教立五品位。第一品。初發一念信解心。第二品。加讀誦。第三品。加說法。第四品。兼行六度。第五品。正行六度。從初品。須依靜處建立道場。於六時中行四三昧。懺六根罪。修習五悔。五悔者。一懺悔。破大惡業罪。二勸請。破謗法罪。三隨喜。破嫉妒罪
【現代漢語翻譯】 現代漢語譯本： 說：無分別后智也是如此。緣于虛幻之境，有分別，有言說。又有偈語說：『如人初開眼，是名加行智。如人正閉眼，是無分別智。』即彼復開眼，后得智亦爾。應知如虛空，是無分別智。于中現色像，后得智亦爾。 問：此無分別智從何而成？ 答：因為明瞭一切名義皆無所有，所以能成就無分別智。《攝大乘論》的頌文說：『鬼、畜生、人、天等，各隨其所應，一切意有異，故知義不成。過去等及夢，並餘二影像，無有為攀緣，然彼攀緣成。』解釋說：如果義在境上成立，就沒有無分別智。此智如果不存在，佛果就無法獲得。在同一事物中，各自隨著自己的意見而有差別，因此應當知道義無所有，因此他們所取的事物不能成就。 如果這樣，因為義無所有，識應該不緣境而生。 答：也有識不緣境而生的情況，如夢及過去未來等，沒有真實的攀緣，即是自我攀緣，如境像及定境，即以自心為境而攀緣。如果義有自性作為境，就沒有無分別智。此智如果存在，就能獲得佛果。 問：在宗鏡中最初信入，有什麼位次？ 答：如果圓信之人，最初有五品位。天臺宗依據《法華經·分別功德品》，依圓教立五品位。第一品，初發一念信解心。第二品，加讀誦。第三品，加說法。第四品，兼行六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）。第五品，正行六度。從初品開始，必須在安靜的地方建立道場，於六時中行四種三昧（samadhi，禪定），懺悔六根（眼、耳、鼻、舌、身、意）之罪，修習五悔。五悔是：一、懺悔，破除大惡業罪；二、勸請，破除謗法罪；三、隨喜，破除嫉妒罪。
【English Translation】 English version: It is said: Subsequent wisdom without discrimination is also like this. It arises from illusory realms, with discrimination and speech. Furthermore, a verse says: 'Like a person first opening their eyes, this is called the wisdom of application. Like a person closing their eyes, this is wisdom without discrimination.' Immediately after opening the eyes again, subsequent wisdom is also like this. It should be known that like empty space, this is wisdom without discrimination. Within it appear forms and images, subsequent wisdom is also like this. Question: From what does this wisdom without discrimination arise? Answer: Because one understands that all names and meanings are without substance, one can achieve wisdom without discrimination. A verse from the Mahāyānasaṃgraha (Compendium of the Mahayana) says: 'Ghosts, animals, humans, gods, etc., each according to their own capacity, all have different intentions, therefore it is known that meaning is not established. The past, etc., and dreams, along with other two images, have no external object to grasp, yet that grasping is established.' The explanation says: If meaning is established in the object, there is no wisdom without discrimination. If this wisdom does not exist, the fruit of Buddhahood cannot be attained. In the same thing, each person has differences according to their own opinions, therefore it should be known that meaning is without substance, therefore the things they grasp cannot be established. If that is so, because meaning is without substance, consciousness should not arise by grasping at objects. Answer: There are also cases where consciousness arises without grasping at objects, such as dreams and the past and future, etc., without real grasping, which is self-grasping, such as images and meditative states, which grasp at one's own mind as the object. If meaning has self-nature as the object, there is no wisdom without discrimination. If this wisdom exists, the fruit of Buddhahood can be attained. Question: In the Zongjing (Mirror of the Source), what are the stages of initial faith and entry? Answer: If a person has complete faith, there are initially five stages. The Tiantai (Tendai) school, based on the 'Distinctions in Benefits' chapter of the Lotus Sutra, establishes five stages according to the perfect teaching. The first stage is the initial arising of a thought of faith and understanding. The second stage adds reading and recitation. The third stage adds expounding the Dharma. The fourth stage combines practicing the six pāramitās (perfections: generosity, morality, patience, diligence, concentration, and wisdom). The fifth stage is the proper practice of the six pāramitās. From the first stage, one must establish a dojo (place of practice) in a quiet place, practice the four samādhis (meditative concentrations) during the six periods of the day, repent of the sins of the six roots (eye, ear, nose, tongue, body, and mind), and cultivate the five repentances. The five repentances are: 1. Repentance, to break the sins of great evil karma; 2. Encouragement, to break the sins of slandering the Dharma; 3. Rejoicing, to break the sins of jealousy.
。四迴向。破諸有罪。五發愿。順空無相愿。所得功德不可限量。譬算校計亦不能說。若能勤行五悔方便。助開觀門。一心三諦。豁爾開明。如臨凈鏡。遍了諸色。一念心中。圓解成就。不加功力。任運分明。正信堅固。無能移動。此名深信隨喜心。即初品弟子位也。分別功德品云。若有聞佛壽命長遠。解其義趣。是人所得功德。無有限量。能起如來無上之慧。乃至若聞是經。而不毀呰。起隨喜心。當知已為深信解相。即初品文也。以圓解觀心。修行五悔。更加讀誦。善言妙義。與心相會。如膏助火。是時心觀益明。名第二品也。經云。何況讀誦受持之者。斯人則為頂戴如來。又以增品信心。修行五悔。更加說法。轉其內解。導利前人。以曠濟故。化功歸己。心更一轉。倍勝於前。名第三品也。經云。若有受持讀誦為他人說。若自書若教人書。供養經卷。不須復起塔寺。及造僧坊供養眾僧。又以增進心修行五悔。兼修六度。福德力故。倍助觀心。更一重深進。名第四品也。經云。況復有人能持是經。兼行六度。其德最勝。無量無邊。譬如虛空。東西南北四維上下。無量無邊。是人功德。亦復如是。無量無邊。疾至一切種智。又以此心修行五悔。正修六度。自行化他。事理具足。心觀無礙。轉勝於前。不可比喻。名第五
【現代漢語翻譯】 現代漢語譯本 四迴向：破除各種有罪的業因。 五發愿：隨順空性無相的願力。所獲得的功德不可估量，即使用算術校對計算也無法說盡。如果能夠勤奮地實行五悔的方便法門，幫助開啟觀心的門徑，一心專注于空、假、中三諦，就能豁然開悟，如同面對一面明鏡，清晰地照見各種事物。在一念心中，圓滿地理解和成就一切，無需額外用力，自然而然地分明。正信堅定，無法動搖。這被稱為深信隨喜心，也就是初品弟子的位階。《分別功德品》中說，如果有人聽聞佛的壽命長遠，理解其中的意義，這個人所獲得的功德，沒有限量，能夠生起如來無上的智慧。乃至如果聽聞這部經，而不詆譭，生起隨喜心，應當知道已經具備了深信解相，這就是初品經文的含義。以圓滿的理解來觀心，修行五悔，再加上讀誦，用美好的言辭和精妙的義理，與內心相應，如同膏油幫助火焰燃燒，這時觀心的智慧更加明亮，稱為第二品。經中說：『何況讀誦受持這部經的人，這個人就是頂戴如來。』又以增長的信心，修行五悔，再加上說法，轉化內在的理解，引導利益他人。因為廣大的救濟，將化度的功德歸於自身，內心更進一步轉化，比之前更加殊勝，稱為第三品。經中說：『如果有人受持讀誦，為他人解說，或者自己書寫，或者教他人書寫，供養經卷，不需要再建造佛塔寺廟，以及建造僧房供養眾僧。』又以增進的心修行五悔，兼修六度，因為福德的力量，更加幫助觀心，更深一層地進步，稱為第四品。經中說：『何況有人能夠受持這部經，兼行六度，他的功德最為殊勝，無量無邊，譬如虛空，東西南北四維上下，無量無邊，這個人的功德，也同樣是這樣，無量無邊，迅速到達一切種智（Buddha's omniscience）。』又以此心修行五悔，正式地修行六度，自己修行也教化他人，事和理都具備，觀心沒有障礙，比之前更加殊勝，不可比喻，稱為第五品。
【English Translation】 English version Four dedications: To break all sinful causes. Five vows: To accord with the vows of emptiness and non-form. The merits obtained are immeasurable; even with arithmetic calculation, they cannot be fully described. If one can diligently practice the expedient methods of the Five Repentances, helping to open the gate of contemplation, focusing the mind on the Three Truths of emptiness, provisional existence, and the Middle Way, one will suddenly awaken, like facing a clear mirror, clearly seeing all things. In a single thought, one will perfectly understand and accomplish everything, without extra effort, naturally and clearly. Right faith will be firm and immovable. This is called the mind of deep faith and joy, which is the position of the disciple of the initial grade. In the chapter 'Distinguishing the Merits,' it says, 'If there are those who hear of the Buddha's long lifespan and understand its meaning, the merits obtained by these people are limitless, capable of generating the unsurpassed wisdom of the Tathagata (如來，another name for Buddha). Furthermore, if one hears this sutra and does not slander it, giving rise to a mind of joy, know that one has already attained the aspect of deep faith and understanding, which is the meaning of the initial grade text.' Using perfect understanding to contemplate the mind, practicing the Five Repentances, and adding reading and recitation, using beautiful words and subtle meanings to resonate with the mind, like oil helping a fire burn, at this time the wisdom of contemplation becomes brighter, called the second grade. The sutra says, 'How much more so for those who read, recite, and uphold this sutra; these people are crowning the Tathagata.' Furthermore, with increased faith, practicing the Five Repentances, and adding the Dharma talk, transforming inner understanding, guiding and benefiting others. Because of vast salvation, attributing the merits of transformation to oneself, the mind transforms further, becoming even more superior than before, called the third grade. The sutra says, 'If there are those who receive, uphold, read, and recite, and explain it to others, or write it themselves, or teach others to write, and make offerings to the sutra scrolls, there is no need to build pagodas and temples, or build monasteries to make offerings to the Sangha (僧伽，Buddhist monastic community).' Furthermore, with an advancing mind, practicing the Five Repentances, and also cultivating the Six Paramitas (六度，Six Perfections), because of the power of merit and virtue, further assisting contemplation, progressing to a deeper level, called the fourth grade. The sutra says, 'How much more so if there are those who can uphold this sutra and also practice the Six Paramitas, their virtue is most supreme, immeasurable and boundless, like space, east, west, north, south, the four intermediate directions, above and below, immeasurable and boundless, the merits of these people are also like this, immeasurable and boundless, quickly reaching all-knowing wisdom (一切種智，Buddha's omniscience).' Furthermore, using this mind to practice the Five Repentances, formally cultivating the Six Paramitas, practicing oneself and also teaching others, both practice and theory are complete, contemplation is unobstructed, becoming even more superior than before, incomparable, called the fifth grade.
品也。經云。又為他人種種因緣。隨義解說此法華經。復能清凈持戒。與柔和者而共同止。忍辱無瞋。志念堅固。常貴坐禪。得諸深定。精進勇猛。攝諸善法。利根智慧。善答問難。乃至當知。是人已趣道場。近阿耨多羅三藐三菩提。坐道樹下。始自初品。終至初住。一生可修。一生可證。不待位登七地。爾乃修習。何假歡喜。始入雙流。前教所以高其位者。方便之說。圓教位下者。真實之說。法華經云。如此之事。是我方便。諸佛亦然。今當爲汝說最實事。即此意也。又約藏通別圓四教。論位高。以言優劣。如圓教圓修。至十行中第二行。便與別教妙覺位齊。若登三行。所有智斷。別人不識其名。況知其法。大乘別教。詮中道佛性不空之理。尚此懸殊。何況藏通但空灰斷之果。若從圓教第三行。乃至十向十地。等妙二覺。所有智斷。皆非境界。別教但知至十行第二行中。只斷無明。為己家之極果。不知是他家之下因。譬如構磚石為基。以金寶飾上。豈如從基至頂。悉累金剛。非唯高位有殊。亦乃寶非寶別。乃至約斷惑門。論斷不斷者。別教但明斷。不論不斷。圓具二義。若教道明斷。證道不斷。例如小乘方便論斷。證真。不論斷不斷。今亦如是。若不思議觀者。內不見有煩惱可斷。煩惱性不障菩提。菩提不障煩惱。
{ "translations": [ "現代漢語譯本：", "這是關於品（品：章節）的解釋。經書中說：『又因為他人的種種因緣，隨順其義理來解說這部《法華經》，又能清凈地持守戒律，與性情柔和的人共同居住，忍辱而沒有嗔恨，意志和信念都非常堅定，常常看重坐禪，獲得各種甚深的禪定，精進勇猛，攝取各種善法，具有敏銳的根性和智慧，善於回答各種疑問和難題。』乃至應當知道，這個人已經趨向于道場，接近阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺），將要坐在菩提樹下。從最初的品開始，直到初住位，一生之中可以修習，一生之中可以證得，不需要等到位階登上七地才開始修習。又何必假借歡喜地，才開始進入聖人的法流呢？先前教法之所以抬高其位階，是方便之說；圓教所說的位階較低，才是真實之說。《法華經》說：『如此的事情，是我的方便之說，諸佛也是這樣。現在我將為你們說最真實的事情。』就是這個意思。又從藏教、通教、別教、圓教這四教來論位階的高低，是因為言說的優劣。例如圓教的圓修，到了十行位中的第二行，就與別教的妙覺位齊平。如果登上第三行，所有的智慧和斷證，別教的人不認識它的名稱，更何況知道它的法理。大乘別教，詮釋中道佛性不空的道理，尚且有這樣的懸殊，更何況藏教、通教只是空和灰斷的果位。如果從圓教的第三行，乃至十向、十地、等覺、妙覺這二個覺位，所有的智慧和斷證，都不是別教所能理解的境界。別教只知道到了十行位的第二行中，只是斷除了無明，就認為是自己修行的最高果位，不知道這是圓教修行中較低的因。譬如用磚石構築地基，再用金銀珠寶來裝飾上面，哪裡比得上從地基到頂端，全部用金剛來累積呢？不僅僅是高位有差別，也是寶物和非寶物的區別。乃至從斷惑的方面，來討論斷與不斷的問題，別教只說明斷，不討論不斷；圓教則具備斷與不斷這兩種含義。如果從教道來說明斷，從證道來說明不斷，例如小乘方便地論說斷，證真時，不討論斷與不斷，現在也是這樣。如果不思議觀，內心就看不到有煩惱可以斷除，煩惱的自性不能障礙菩提，菩提也不能障礙煩惱。", "english_translations": [ "English version:", "This is an explanation regarding the 'chapters' (品: chapters). The sutra says: 'Furthermore, due to various causes and conditions of others, explaining this Lotus Sutra according to its meaning, and also being able to purely uphold the precepts, dwelling together with those who are gentle, being patient and without anger, with firm will and conviction, always valuing seated meditation, attaining various profound samadhis, being diligent and courageous, gathering all good dharmas, possessing sharp faculties and wisdom, being skilled in answering various questions and difficulties.' Even to the point of knowing that this person has already approached the bodhimanda (道場: place of enlightenment), is close to Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提: unsurpassed perfect enlightenment), and is about to sit under the bodhi tree. Starting from the initial chapter, up to the stage of the initial dwelling, one can cultivate and attain realization in one lifetime, without having to wait until reaching the seventh bhumi (地: stage) to begin cultivation. Why then rely on the Pramudita-bhumi (歡喜地: Joyful Ground) to begin entering the stream of the sages? The reason why the previous teachings elevated their stages was a provisional teaching; the lower stages spoken of in the perfect teaching are the true teachings. The Lotus Sutra says: 'Such matters are my expedient means, and so are the Buddhas. Now I will tell you the most truthful matter.' This is the meaning. Furthermore, discussing the height of the stages from the perspective of the Tripitaka teaching, the Shared teaching, the Distinct teaching, and the Perfect teaching, is due to the superiority or inferiority of the words. For example, the perfect cultivation of the Perfect teaching, reaching the second stage of the Ten Practices, is equal to the stage of Wonderful Enlightenment of the Distinct teaching. If one ascends to the third stage, all the wisdom and severance attained are such that those of the Distinct teaching do not recognize its name, let alone know its dharma. The Great Vehicle Distinct teaching, which explains the principle of the non-emptiness of the Middle Way Buddha-nature, still has such a disparity, let alone the fruits of emptiness and annihilation of the Tripitaka and Shared teachings. If, from the third stage of the Perfect teaching, up to the Ten Directions, the Ten Grounds, Equal Enlightenment, and Wonderful Enlightenment, all the wisdom and severance are beyond the realm of understanding of the Distinct teaching. The Distinct teaching only knows that in the second stage of the Ten Practices, they have merely severed ignorance, considering it the highest fruit of their cultivation, not knowing that it is a lower cause in the Perfect teaching's cultivation. It is like constructing a foundation with bricks and stones, and then decorating the top with gold and jewels; how can it compare to accumulating vajra from the foundation to the top? Not only is there a difference in the high stages, but also a difference between treasures and non-treasures. Furthermore, from the aspect of severing delusions, discussing severance and non-severance, the Distinct teaching only explains severance, not discussing non-severance; the Perfect teaching possesses both meanings of severance and non-severance. If one explains severance from the perspective of the teaching path, and non-severance from the perspective of the path of realization, it is like the provisional discussion of severance in the Small Vehicle, and when realizing truth, not discussing severance or non-severance, it is the same now. If one practices inconceivable contemplation, one does not see any afflictions that can be severed within, the nature of afflictions does not obstruct bodhi (菩提: enlightenment), and bodhi does not obstruct afflictions." ] }
煩惱即菩提。菩提即煩惱。故凈名云。佛為增上慢人。說斷淫怒癡。名為解脫。無增上慢者。淫怒癡性即解脫。六根六塵而無限礙。隻眼中見色。亦眼中入三解脫門。華嚴明十眼乃至六根。皆明於一塵中。具十方三世諸佛。八相成道。轉法輪。度眾生。皆不斷而明瞭。又五品位。同小乘五停心觀。今五品以四弘誓願。四種三昧。以明五停心。四弘誓願。明四種停心。四種三昧。明第五停心。四弘誓願者。一者未度令度。二者未解令解。三者未安令安。四者未滅令滅。四種三昧者。一常行。二常坐。三半行半坐。四非行非坐。且四弘誓願明四種停心者。生死苦諦。即是涅槃。無二無別。此即信事順理。信是道元功德母。此是第一誓願。未度苦諦令度苦諦。是初品信理停心。煩惱即菩提。無二無別。是為未解集諦令解集諦。是第二品讀誦解脫停心。即是大悲拔苦。興前兩誓願。未安道諦令安道諦。即是以無吝之慈。而為說法。即第三品說法停心。未入滅諦令入滅諦。即是兼行六度。六度蔽此岸生死。即第四停心。大慈與樂。興此兩誓願。四種三昧明第五停心者。此四三昧。皆修唸佛。破障道罪。自有人數息。覺觀不休。若唸佛。若稱名。即破覺觀。怗然心定。故經云。若有眾生。多於貪慾。常念觀音。即便得離。破根本無
【現代漢語翻譯】 現代漢語譯本： 煩惱即是菩提（bodhi，覺悟），菩提即是煩惱。所以《維摩經》（凈名，Vimalakirti Sutra）說，佛為那些自以為是的人（增上慢人）說斷除淫慾、嗔怒、愚癡，才叫做解脫。對於沒有自以為是的人來說，淫慾、嗔怒、愚癡的本性就是解脫。六根（眼、耳、鼻、舌、身、意）和六塵（色、聲、香、味、觸、法）之間沒有阻礙。僅僅是眼睛看到色，也從眼中進入三解脫門（空、無相、無作）。《華嚴經》（Avatamsaka Sutra）闡明十眼乃至六根，都說明在一個微塵中，具備十方三世諸佛，八相成道（Buddha's Eight Acts of Manifestation），轉法輪（turning the wheel of Dharma），度化眾生，都是不斷滅而明瞭的。 又五品位，等同於小乘的五停心觀。現在用五品位中的四弘誓願（Four Great Vows）、四種三昧（Four Samadhis）來闡明五停心。四弘誓願闡明四種停心，四種三昧闡明第五停心。四弘誓願是：第一，未度的眾生令其得度；第二，未解的眾生令其得解；第三，未安的眾生令其得安；第四，未滅的眾生令其得滅。 四種三昧是：一、常行三昧；二、常坐三昧；三、半行半坐三昧；四、非行非坐三昧。且說四弘誓願闡明四種停心：生死是苦諦（Dukkha Satya，苦的真諦），即是涅槃（Nirvana，寂滅），沒有兩種分別。這就是信事順理，相信是道的根源、功德的母親。這是第一誓願，未度苦諦令度苦諦，是初品信理停心。煩惱即是菩提，沒有兩種分別，這是為未解集諦（Samudaya Satya，苦的根源的真諦）令解集諦，是第二品讀誦解脫停心，即是大悲拔苦，興起前兩個誓願。未安道諦（Marga Satya，通往滅苦之道的真諦）令安道諦，即是以無吝嗇的慈悲，而為眾生說法，即第三品說法停心。未入滅諦（Nirodha Satya，滅苦的真諦）令入滅諦，即是兼修六度（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧），六度遮蔽此岸生死，即第四停心。大慈給予快樂，興起后兩個誓願。 四種三昧闡明第五停心：這四種三昧，都是修習唸佛，破除障礙道的罪業。如果有人數息，覺觀（Vitarka-Vicara，尋伺）不能停止，如果唸佛，或者稱念佛名，就能破除覺觀，使心平靜安定。所以經中說，如果有很多貪慾的眾生，常常念觀音（Avalokiteshvara），就能脫離貪慾。破除根本的無明。
【English Translation】 English version: Affliction is Bodhi (bodhi, enlightenment), and Bodhi is affliction. Therefore, the Vimalakirti Sutra (凈名, Vimalakirti Sutra) says that the Buddha teaches those who are arrogant (增上慢人) that liberation comes from cutting off lust, anger, and ignorance. For those without arrogance, the nature of lust, anger, and ignorance is itself liberation. There is no obstruction between the six senses (eye, ear, nose, tongue, body, and mind) and the six sense objects (色,聲,香,味,觸,法). Merely seeing form with the eye is also entering the three doors of liberation (emptiness, signlessness, and non-action) through the eye. The Avatamsaka Sutra (華嚴經, Avatamsaka Sutra) clarifies that the ten eyes and even the six senses all demonstrate that within a single dust mote are contained the Buddhas of the ten directions and three times, the Eight Acts of Manifestation (Buddha's Eight Acts of Manifestation), the turning of the wheel of Dharma (turning the wheel of Dharma), and the salvation of sentient beings, all clearly understood without cessation. Furthermore, the Five Grades are equivalent to the Five Stopping-the-Mind Contemplations of the Hinayana. Now, the Five Grades use the Four Great Vows (Four Great Vows) and the Four Samadhis (Four Samadhis) to clarify the Five Stopping-the-Mind Contemplations. The Four Great Vows clarify the four stopping-the-mind contemplations, and the Four Samadhis clarify the fifth stopping-the-mind contemplation. The Four Great Vows are: first, to liberate those who have not been liberated; second, to enlighten those who have not been enlightened; third, to pacify those who have not been pacified; fourth, to extinguish the suffering of those whose suffering has not been extinguished. The Four Samadhis are: first, constant walking samadhi; second, constant sitting samadhi; third, half-walking and half-sitting samadhi; fourth, neither walking nor sitting samadhi. Furthermore, the Four Great Vows clarify the four stopping-the-mind contemplations: Samsara is the Truth of Suffering (Dukkha Satya, the truth of suffering), which is Nirvana (Nirvana, extinction), without two separate entities. This is believing in accordance with principle, believing is the source of the path and the mother of merit. This is the first vow, to liberate those who have not been liberated from the Truth of Suffering, which is the initial grade of stopping-the-mind contemplation through faith in principle. Affliction is Bodhi, without two separate entities, this is to enlighten those who have not been enlightened about the Truth of the Origin of Suffering (Samudaya Satya, the truth of the origin of suffering), which is the second grade of stopping-the-mind contemplation through reading and recitation, which is great compassion to relieve suffering, arising from the first two vows. To pacify those who have not been pacified about the Truth of the Path (Marga Satya, the truth of the path to the cessation of suffering), which is to teach the Dharma with unreserved compassion, which is the third grade of stopping-the-mind contemplation through teaching the Dharma. To lead those who have not entered the Truth of Cessation (Nirodha Satya, the truth of the cessation of suffering) to enter the Truth of Cessation, which is to cultivate the Six Paramitas (Six Paramitas, generosity, morality, patience, diligence, concentration, and wisdom) concurrently, the Six Paramitas obscure the samsara of this shore, which is the fourth stopping-the-mind contemplation. Great compassion gives happiness, arising from the last two vows. The Four Samadhis clarify the fifth stopping-the-mind contemplation: These four samadhis are all practicing mindfulness of the Buddha, destroying the sins that obstruct the path. If someone counts breaths and discursive thoughts (Vitarka-Vicara, initial application of mind and sustained application of mind) do not cease, if they are mindful of the Buddha or recite the Buddha's name, they can destroy discursive thoughts and make the mind calm and stable. Therefore, the sutra says that if there are sentient beings with much greed, constantly being mindful of Avalokiteshvara (Avalokiteshvara), they can be liberated from greed. Destroying the fundamental ignorance.
明。又云。一念知一切法是道場。皆是念佛法門也。即常行三昧。諸佛停立。現前睹法界佛也。常坐三昧者。系緣法界。一念法界。而唸佛也。半行半坐三昧者。思惟諸佛實法。法華經云。當成就四法。為諸佛護念。此語初心行人。若人行道者。常好坐禪。觀心無心。法不住法。名大懺悔。非行非坐三昧者。行住坐臥語默等。皆是摩訶衍。以不可得故。若三藏中。以事觀緣事。謂數息。不凈。慈悲界。分別。唸佛。五停心觀等。今圓教五品之位。以理觀緣理。生死即涅槃。煩惱即菩提。生命是眾生之息命。涅槃是法身之息命。雖不可數。而可散動。明寂。對於數息也。煩惱是底下之穢惡。菩提是尊極之凈理。對前顯后故。以文字解脫。對不凈停心也。若大悲誓願拔因果苦者。若有我所。尚不自出。況拔他苦。謂無我所故。所以發慈悲心。自拔拔他。若大慈誓願與因果樂者。若於十二因緣起無明癡愛。尚自無樂。況與他樂。今自無癡故。能與他樂耳。若小乘念生身應佛相好。今念法身相好。事理永殊。乃至藏教佛。與圓教十信心位齊。以同除界內四住煩惱故。十信雖與三藏佛。同除界內煩惱齊。而十信又圓伏界外根本無明。藏教尚未識住地無明。云何稱伏。三藏佛位。猶稱為劣。況二乘乎。所以云。同除四住。此處為齊
【現代漢語翻譯】 現代漢語譯本： 又說，一念了知一切法就是道場，這都是念佛法門。這就是常行三昧（始終行走的禪定），諸佛停立，顯現在眼前，見到法界佛。常坐三昧（始終坐著的禪定）是指繫念法界，一念即是法界，從而唸佛。半行半坐三昧（一半時間行走，一半時間坐著的禪定）是指思惟諸佛真實的法。 《法華經》說：『應當成就四法，為諸佛所護念。』 這句話是針對初心修行人說的。如果有人修行，經常喜歡坐禪，觀心無心，法不住法，這叫做大懺悔。非行非坐三昧（非行走非坐著的禪定）是指行走、站立、坐臥、說話、沉默等，都是摩訶衍（大乘），因為不可得的緣故。 如果三藏教中，以事相來觀察因緣事相，比如數息觀（通過計數呼吸來集中注意力）、不凈觀（觀想身體的不凈）、慈悲觀（培養慈悲心）、界分別觀（分析構成世界的要素）、唸佛觀（通過唸誦佛號來集中注意力）、五停心觀（用五種方法來停止妄念）等。現在圓教五品位的修行，以理體來觀察因緣理體，生死就是涅槃（解脫），煩惱就是菩提（覺悟）。生命是眾生的氣息，涅槃是法身的寂滅。雖然不可計數，但可以散動，明寂，這是對於數息觀而言的。煩惱是底下的穢惡，菩提是尊貴的清凈之理，這是對前顯后，所以用文字來解脫，這是對不凈觀而言的。如果以大悲誓願來拔除因果之苦，如果還有『我』的執著，尚且不能自拔，何況拔除他人的痛苦？因為沒有『我』的執著，所以才能發起慈悲心，自拔也拔他。如果以大慈誓願來給予因果之樂，如果對於十二因緣生起無明癡愛，尚且自己沒有快樂，何況給予他人快樂？現在自己沒有愚癡，所以能夠給予他人快樂。 如果小乘唸誦生身應化佛的相好，現在念誦法身的相好，事相和理體永遠不同。乃至藏教佛，與圓教十信心位的修行者相等，因為同樣斷除了界內的四住煩惱（見惑、思惑、塵沙惑、無明惑）。十信位的修行者雖然與三藏教佛同樣斷除了界內的煩惱，但十信位又圓滿地降伏了界外的根本無明。藏教尚未認識到住地無明（更深層次的無明），怎麼能說是降伏了呢？三藏教佛的果位，還被稱為是低劣的，何況是二乘呢？所以說，『同樣斷除四住煩惱』，這裡是說他們相等。
【English Translation】 English version: Furthermore, it is said that knowing all dharmas in a single thought is the Bodhimanda (place of enlightenment), and all of this is the Dharma-door of Buddha-Recollection (Nianfo). This is the 'constant-walking Samadhi' (always walking meditation), where all Buddhas stand still, appearing before one's eyes, and one beholds the Buddhas of the Dharma-realm (Dharmadhatu). The 'constant-sitting Samadhi' (always sitting meditation) refers to focusing on the Dharma-realm, where a single thought is the Dharma-realm, and thus one recollects the Buddha. The 'half-walking, half-sitting Samadhi' (meditation with half the time walking and half the time sitting) refers to contemplating the true Dharma of all Buddhas. The Lotus Sutra says: 'One should accomplish four dharmas to be protected and念by all Buddhas.' This statement is directed towards beginners in practice. If someone practices and often enjoys sitting in meditation, observing the mind as no-mind, and Dharma not abiding in Dharma, this is called great repentance. The 'neither-walking nor-sitting Samadhi' (meditation that is neither walking nor sitting) refers to walking, standing, sitting, lying down, speaking, and being silent, all of which are Mahayana (Great Vehicle) because they are unattainable. If, in the Tripitaka teaching, one observes conditioned phenomena through events, such as the counting of breaths (to focus attention), the contemplation of impurity (of the body), the contemplation of loving-kindness and compassion, the contemplation of the differentiation of realms (analyzing the elements that constitute the world), the contemplation of Buddha-Recollection (through reciting the Buddha's name to focus attention), and the five stopping-mind contemplations (using five methods to stop wandering thoughts), etc. Now, in the practice of the Five Grades of the Perfect Teaching, one observes the principle of conditioned reality through principle, where Samsara (birth and death) is Nirvana (liberation), and afflictions are Bodhi (enlightenment). Life is the breath of sentient beings, and Nirvana is the cessation of the Dharma-body's breath. Although it cannot be counted, it can be scattered, clear, and still, which is in contrast to the counting of breaths. Afflictions are the filth below, and Bodhi is the supreme pure principle, which reveals the latter by contrasting it with the former, so one attains liberation through words, which is in contrast to the contemplation of impurity. If one vows with great compassion to eradicate the suffering of cause and effect, if there is still attachment to 'self,' one cannot even liberate oneself, let alone liberate others. Because there is no attachment to 'self,' one can generate compassion and liberate both oneself and others. If one vows with great loving-kindness to give the joy of cause and effect, if one generates ignorance, attachment, and love from the twelve links of dependent origination, one does not even have joy oneself, let alone give joy to others. Now, since one is without ignorance, one can give joy to others. If the Hinayana (Small Vehicle) contemplates the physical marks and characteristics of the manifested Buddha, now one contemplates the marks and characteristics of the Dharma-body, the phenomena and the principle are eternally different. Even the Buddha of the Tripitaka teaching is equal to the practitioner of the Ten Faiths position in the Perfect Teaching, because they both eliminate the four kinds of afflictions within the realm (delusions of views, delusions of thought, delusions like dust and sand, and delusions of ignorance). Although the practitioner of the Ten Faiths position eliminates the afflictions within the realm like the Buddha of the Tripitaka teaching, the Ten Faiths position also perfectly subdues the fundamental ignorance outside the realm. The Tripitaka teaching has not yet recognized the ignorance of the dwelling place (a deeper level of ignorance), how can it be said to have subdued it? The position of the Buddha of the Tripitaka teaching is still called inferior, let alone the Two Vehicles (Shravakas and Pratyekabuddhas)? Therefore, it is said, 'Both eliminate the four kinds of afflictions,' here it means they are equal.
。若伏無明。三藏即劣。佛尚猶劣。二乘可知。今略明圓信初入之位。其五十二位智斷行相。廣在彼明。故知圓信頓修。與漸證權機。功行煉磨。日劫相倍。入此宗鏡。功德無邊。是以祖師云。即心是者疾。發心行者遲。故臺教云。大機扣佛。譬忍辱草。圓應頓說。譬出醍醐。又頓教最初始入內凡。仍呼為乳。呼為乳者。意不在淡。以初故。本故。如牛新生。血變為乳。純凈在身。犢子若嗽。牛即出乳。佛亦如是。始坐道場。新成正覺。無明等。血轉變為明。八。萬法藏。十。二部經。具。在法身。大機犢子。先。感得乳。乳為眾味之初。譬頓在眾教之首。故以華嚴為乳耳。如大涅槃經云。雪山有草。名曰肥膩。牛若食者。純得醍醐。無有青黃赤白黑色。穀草因緣。則有色味之異。是諸眾生。以明無明業因緣故。生於二相。若無明轉。則變為明。一切諸法善不善等。亦復如是。無有二相。則法華一乘之教。為醍醐耳。華嚴論云。此華嚴大意。一乘正宗。但識滅時亡。情塵頓絕。唯真智境。一念則。五位齊明。為全將佛果以為因故。設凡夫住世百年。及以多劫。而於自見。不見須臾。可遷。不見當成佛。不。見已。成佛。不見現成佛。十住之位。法既如是。更。有何生不成佛耶。更有何生。而成正覺。此華嚴經。是本。
法界門。一切。諸佛本住大宅。一切佛子。究竟所歸。化身權乘。總居其外。若有入者。一入全真。此位中初。發心住菩薩見道。住佛。知見。入佛知見。直與如來同身心性智相。故頓印五位行相。總。在其中。如持明鏡。普。臨眾色。此經法門。法合。如是。所有嘆說。應如是知。應如是信解。為法界法門。圓。無始終。於一念。中歲月晦。明重重無盡。一毫之。內佛境眾生境色相。無邊。一成。一切成。一壞一切壞。又華嚴經。即以普門法界。普見法門。如來藏身。三昧境。因陀羅網莊嚴法。世界海。旋重重妙智。一時同得。為一證一切證。一斷一切斷故。即自身之內。有十方諸佛剎海莊嚴。佛身之內。即自身之境。重重隱現。十方世界。法合如斯。猶如眾流歸於大海。雖未入海。潤性無差。若入大海。皆同鹹味。一切眾生。亦復如是。迷之與悟。雖然有殊。本來佛海。元本不出。
問。真如寂滅。本無次第之殊。法界虛玄。豈有階降之別。云何一真體上。而分五位十地之名。
答。若以唯識真性。則性融一切。尚不指一。何況分多。以解行證入之門。不無深淺。如太虛空。本無差異。嬰孩之時。觀唯不遠。長大之後。見則無邊。非彼空之有短長。乃是眼之自明昧。又如大摩尼寶。處礦雖凈。無良工
【現代漢語翻譯】 現代漢語譯本： 法界門：一切諸佛原本居住的廣大宅邸，一切佛子最終歸宿的地方。諸佛的化身和權巧方便之教乘，都包含在這法界門之外。如果有人進入此門，就完全進入了真實之境。在這個位置上，初發心住的菩薩就能見到真道，安住于佛的知見，進入佛的知見，直接與如來擁有相同的身、心、性、智和相。因此，頓悟印證五位修行的所有狀態，都包含在其中，就像明鏡照物，普遍映照各種顏色。這部經的法門，法理契合就是這樣。所有讚歎和解說，都應該這樣理解，應該這樣信受和理解。因為這是法界法門，圓滿而沒有始終。在一念之中，歲月流逝，光明與黑暗重重無盡。在一根毫毛之內，佛的境界和眾生的境界，以及各種色相，都是無邊的。成就一個，就成就一切；壞滅一個，就壞滅一切。又如《華嚴經》，就是以普門法界、普見法門、如來藏身、三昧境、因陀羅網（Indra's net，帝釋天之網，比喻重重無盡的相互關聯）莊嚴法、世界海、旋轉重重的妙智，一時同時獲得。因為一證就一切證，一斷就一切斷。所以在自身之內，有十方諸佛剎海的莊嚴；在佛身之內，就是自身之境界，重重隱現十方世界。法理契合就是這樣，猶如眾多的河流歸於大海，雖然還未入海，但潤澤的性質沒有差別；如果進入大海，就都具有鹹味。一切眾生也是這樣，迷惑和覺悟雖然有所不同，但本來就在佛海之中，原本就沒有出去。
問：真如（Tathata，如實、真如本性）寂滅，本來沒有次第的差別；法界（Dharmadhatu，諸法聚集之處，宇宙萬有）虛玄，哪裡有階梯和等級的區別？為什麼在唯一的真如本體上，要劃分五位（Five Stages of Practice，五種修行階段）和十地（Ten Bhumis，菩薩修行的十個階段）的名稱呢？
答：如果從唯識（Yogacara，佛教的一個學派，強調意識的作用）的真性來看，那麼真性融合一切，尚且不能指認為一，何況要區分多少呢？但從理解、修行、證悟和進入的門徑來看，確實有深淺的差別。就像太虛空，本來沒有差異，嬰兒的時候，看天空覺得不遠；長大之後，見到的天空就無邊無際。不是天空有長短，而是眼睛的視力有明暗。又如大摩尼寶（Mani Jewel，如意寶珠），在礦石中雖然潔凈，但沒有好的工匠
【English Translation】 English version: The Dharma Realm Gate: The great abode where all Buddhas originally reside, the ultimate destination for all Buddha-children. The transformation bodies and expedient vehicles of the Buddhas all dwell outside of it. If one enters this gate, one enters complete truth. In this position, the Bodhisattva of the initial Mind-Dwelling stage sees the path, dwells in the Buddha's knowledge and vision, and enters the Buddha's knowledge and vision, directly possessing the same body, mind, nature, wisdom, and characteristics as the Tathagata (Thus Come One, Buddha). Therefore, the sudden enlightenment seals all aspects of the five stages of practice within it, like a bright mirror reflecting all colors universally. The Dharma gate of this scripture, the Dharma principle, is thus aligned. All praise and explanations should be understood and believed in this way, as it is the Dharma Realm Gate, complete without beginning or end. Within a single thought, years pass, and darkness and light are endlessly layered. Within a single hair, the Buddha's realm and the sentient beings' realm, along with all forms and appearances, are boundless. Achieving one is achieving all; destroying one is destroying all. Furthermore, the Avatamsaka Sutra (Flower Garland Sutra) uses the Universal Gate Dharma Realm, the Universal Seeing Dharma Gate, the Tathagatagarbha (Buddha-nature) body, the Samadhi (meditative absorption) realm, the Indra's net (Indra's net, a metaphor for the interconnectedness of all things) adorned Dharma, the world-sea, and the revolving layers of wondrous wisdom, all obtained simultaneously. Because proving one is proving all, and severing one is severing all. Therefore, within oneself, there is the adornment of the sea of Buddha-lands in the ten directions; within the Buddha's body, there is the realm of oneself, with the ten directions of the world appearing and disappearing in layers. The Dharma principle aligns in this way, like many streams returning to the great ocean. Although not yet entered into the sea, the nature of moistening is no different; if entered into the sea, all share the same salty taste. All sentient beings are also like this; although delusion and enlightenment are different, they are originally within the Buddha-sea and have never left.
Question: True Thusness (Tathata, suchness, the true nature of reality) is quiescent and extinguished, originally without differences in sequence; the Dharma Realm (Dharmadhatu, the realm of all phenomena, the universe) is empty and profound, how can there be distinctions of steps and levels? Why, on the one true essence, are the names of the Five Stages of Practice and the Ten Bhumis (Ten Bhumis, the ten stages of a Bodhisattva's practice) divided?
Answer: If viewed from the true nature of Consciousness-Only (Yogacara, a school of Buddhism emphasizing the role of consciousness), then the true nature merges with everything, and cannot even be designated as one, let alone divided into many. However, from the gateways of understanding, practice, realization, and entry, there are indeed differences in depth. Like the great empty space, originally without differences; when an infant, looking at the sky feels not far; after growing up, seeing the sky is boundless. It is not that the sky has length or shortness, but that the eyes' vision has clarity or dimness. Also, like the great Mani Jewel (Mani Jewel, wish-fulfilling jewel), although pure in the mine, without a good craftsman
巧治。焉能成器。如蘇迷盧山。雖寶所集。無日輪迴照。何以出光。又如指畫虛空。是無數量之數量。猶心量法界。乃非淺深之淺深。如華嚴論云。初地菩薩。多百法明門。王化多百佛世界。二地菩薩。多千法明門。王化多千佛世界者。不同權教實有分限。如前數法。互相徹入。又如人以指畫空。作百千微塵數。復以手除之令盡。然彼空中無有增減。以情量故。見彼虛空數有增減。此經亦爾。所有菩薩安立諸地。法門增減。亦復如是。為成諸有情故。使令進修。若也一概皆平。無心進也。凡夫無有策修之心。發心修至不修。方知萬法無修也。而實教菩薩。一得一切得。為稱法體中無前後故。猶如帝網光影。互相參徹相入。無前後際也。亦如百千寶鏡。同臨妙像。一一鏡中影像相入。色像齊平。如佛果位中。諸菩薩。為從性起法身根本智。為十位之中創證心故。所有法門境界。皆悉依本。以體用通收。皆悉徹故。還以性齊。即時齊故。更有餘不齊之法。為不可也。又云。十住以來菩薩所行。皆是助道。非是正位。故意欲明行所行者。是為助道。無住無行。任真自體。名之為正果故。若以初發心住。以法性無相根本智。不離無作用之體。行諸萬行。菩薩與佛。因果本來體齊。若簡佛果無作無修。菩薩正加行已來。總名助道
【現代漢語翻譯】 現代漢語譯本：
巧施雕琢，又怎能成器？好比蘇迷盧山（須彌山，佛教宇宙觀中的聖山），雖然聚集了無數珍寶，如果沒有太陽的照耀，又怎能發出光芒？又好比用手指在虛空中劃畫，那是沒有數量的數量，就像用心去衡量法界，那是沒有深淺的深淺。如同《華嚴論》所說，初地菩薩，通達百種法門，教化百個佛世界；二地菩薩，通達千種法門，教化千個佛世界。這與權教（權宜之教）不同，實教（真實之教）沒有固定的界限。如同前面的數法，互相滲透。又好比有人用手指在空中劃畫，計算出成百上千的微塵數，然後又用手擦去，使之消失殆盡，然而那虛空中並沒有因此而增加或減少。因為用情識去衡量，所以看到虛空中的數量有增減。這部經也是如此，所有菩薩安立的各個階位，法門的增減，也是這樣，爲了成就一切有情眾生，使他們不斷進步修持。如果一切都一樣，沒有差別，那就沒有進步的動力了。凡夫沒有自我鞭策修行的心，從發心修行到最終不修，才知道萬法本無修。而實教的菩薩，一旦獲得，就全部獲得，因為在稱合法性的本體中沒有先後之分。猶如帝釋天的寶網，光影互相交織滲透，沒有前後界限。也像成百上千的寶鏡，同時映照美妙的形象，每一面鏡子中的影像都互相交融，色彩和形象都一樣。如同佛的果位中，諸位菩薩，爲了從自性生起法身根本智，爲了在十個階位中首次證悟心性，所有的法門境界，都完全依據根本，以本體和作用全部收攝，全部通達，還歸於自性平等，即時平等，再沒有其他不平等之法了。
又說，十住（菩薩修行十個階位）以來的菩薩所行，都是助道，不是正位。意思是說，有意識地去修行，是助道，無住無行，任運隨順真如自性，才稱為正果。如果以初發心住，以法性無相的根本智，不離無作用的本體，修行各種善行，菩薩與佛，因地和果地本來本體平等。如果捨棄佛果的無作無修，菩薩從開始修行以來，都稱為助道。
【English Translation】 English version:
Skillful carving alone, how can it create a vessel? Like Mount Sumeru (the sacred mountain in Buddhist cosmology), though it gathers countless treasures, without the sun's daily light, how can it emit radiance? It's like drawing in empty space, which is a number without number, just as measuring the Dharma Realm with the mind is a depth without depth. As the Avatamsaka Sutra states, a Bodhisattva of the first Bhumi (stage) understands a hundred Dharma gates and transforms a hundred Buddha worlds; a Bodhisattva of the second Bhumi understands a thousand Dharma gates and transforms a thousand Buddha worlds. This differs from provisional teachings, as the true teaching has no fixed limits. Like the preceding methods of counting, they interpenetrate each other. It's like someone drawing in the air, calculating hundreds of thousands of dust particles, then erasing them all, yet the empty space neither increases nor decreases. Because of measuring with emotions, one sees the number in empty space as increasing or decreasing. This Sutra is also like this: all the Bhumis established by Bodhisattvas, the increase and decrease of Dharma gates, are also like this, for the sake of accomplishing all sentient beings, enabling them to advance and cultivate. If everything were the same, without differentiation, there would be no motivation to advance. Ordinary people lack the heart to urge themselves to cultivate, and only from initiating cultivation to ultimately not cultivating, does one realize that all Dharmas are fundamentally without cultivation. But a Bodhisattva of the true teaching, once they attain, they attain all, because there is no before or after in the substance that accords with Dharma. Like the light and shadows of Indra's net, they interpenetrate each other without beginning or end. It's also like hundreds of thousands of precious mirrors, simultaneously reflecting a wondrous image, the images in each mirror interpenetrating, colors and forms being equal. Like the Bodhisattvas in the Buddha's fruition, in order to generate the fundamental wisdom of the Dharmakaya from the self-nature, in order to initially realize the mind in the ten stages, all Dharma gates and realms completely rely on the fundamental, with the substance and function all-encompassing, all penetrating, returning to the equality of self-nature, immediately equal, with no other unequal Dharma.
Furthermore, it is said that the practices of Bodhisattvas from the Ten Abodes (ten stages of Bodhisattva practice) onwards are all auxiliary paths, not the true position. The intention is to clarify that consciously engaging in practice is an auxiliary path; non-abiding and non-acting, naturally following the true self-nature, is called the true fruition. If, from the initial Abode of Faith, with the fundamental wisdom of the Dharma-nature's non-form, without departing from the substance of non-action, one cultivates all good deeds, the Bodhisattva and the Buddha, the cause and the effect, are originally equal in substance. If one abandons the non-action and non-cultivation of the Buddha's fruition, all practices of the Bodhisattva from the beginning of diligent practice are called auxiliary paths.
。以動寂無礙。正助元來不異。一法門也。眉目不可不簡。體用圓寂。正助全同。此即全別全同門。還以重玄門。思之可解。聞所未聞之法。聞之不疑。全別全同。境界難解。佛及凡夫。各自別有。是全別義。故二見恒存。若全同故。便成滯寂。圓融道理。事理不礙。若也法門全分兩向。是凡夫法。全合一體。是二乘法。但以理事自在。其道在中。留心滅之。此亦不可。以心存之。此亦不可。此助道行門。與正智果德無作之門。體合無二。事中軌則。不可不分。以其體用。不可一向全別。以全同作全別。以全別作全同。不可全別無全同。不可全同無全別。如迷此同別二門。即智不自在。又經云。智入三世。悉皆平等者。明智慧隨俗。言入三世。即俗體本真。故言平等。以總別同異成壞門。六相義該括。即總而全別。即別而全總。即同而俱異。即異而恒同。即成而俱壞。即壞而俱成。皆非情繫一異。俱不俱。有無非有無。常無常。生滅相故。如是皆是如來理智體用依正悉自在故。以自體無念力大智。照之可見。是以若上上根人。頓了心空。入真唯識性。現行余習。種子俱亡。則何用更立地位。只為中下之根。或有緣信。或有正信。或有解悟。或有證悟。根機莫等。見解不同。于妄功用中。分其深淺。雖即明知信入唯識。
【現代漢語翻譯】 以動寂無礙，正助元來不異，這是一法門也。眉目不可不簡。體用圓寂，正助全同，此即全別全同門。還可以用重玄門（一種佛教哲學思想）來思考，可以理解。聞所未聞之法，聞之不疑，全別全同，境界難解。佛及凡夫，各自別有，這是全別的意義，所以二見（對立的兩種觀點）恒常存在。如果全同，便會陷入停滯。圓融的道理，事理不礙。如果法門完全分為兩方面，這是凡夫的法。完全合為一體，是二乘（聲聞乘和緣覺乘）的法。但以理事自在，其道在中。留心滅之，此亦不可。以心存之，此亦不可。此助道行門，與正智果德無作之門，體合無二。事中軌則，不可不分。因為體用，不可一向全別。以全同作全別，以全別作全同，不可全別無全同，不可全同無全別。如果迷惑於此同別二門，即智不自在。又經云：『智入三世，悉皆平等』，說明智慧隨順世俗，言入三世，即俗體本真，所以說平等。以總別同異成壞門，六相義（總相、別相、同相、異相、成相、壞相）概括。即總而全別，即別而全總，即同而俱異，即異而恒同，即成而俱壞，即壞而俱成，皆非情繫一異，俱不俱，有無非有無，常無常，生滅相故。如是皆是如來理智體用依正悉自在故。以自體無念力大智，照之可見。是以上上根人，頓了心空，入真唯識性（佛教哲學中的一個概念），現行余習，種子俱亡，則何用更立地位。只為中下之根，或有緣信，或有正信，或有解悟，或有證悟，根機莫等，見解不同，于妄功用中，分其深淺。雖即明知信入唯識。
【English Translation】 Modern Chinese version: With movement and stillness unimpeded, the primary and auxiliary are originally not different; this is one Dharma gate. The essential points must be clearly understood. The essence and function are perfectly quiescent, the primary and auxiliary are entirely the same; this is the gate of complete difference and complete sameness. It can also be understood by contemplating the Chongxuan gate (a concept in Buddhist philosophy). The Dharma that has never been heard before, when heard, is not doubted. Complete difference and complete sameness, the realm is difficult to understand. Buddhas and ordinary beings each have their own distinct existence; this is the meaning of complete difference, therefore dualistic views constantly exist. If it were completely the same, it would become stagnant. The principle of perfect harmony is that phenomena and principle do not obstruct each other. If the Dharma gate is completely divided into two aspects, this is the Dharma of ordinary beings. If it is completely integrated into one, this is the Dharma of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). But with the freedom of principle and phenomena, the path is in the middle. To deliberately eliminate it is not permissible. To retain it in the mind is also not permissible. This auxiliary path of practice, together with the gate of non-action of correct wisdom, fruition, and virtue, are unified in essence. The rules within phenomena must be distinguished. Because the essence and function cannot be entirely different in one direction. To treat complete sameness as complete difference, to treat complete difference as complete sameness, it is not permissible to have complete difference without complete sameness, it is not permissible to have complete sameness without complete difference. If one is confused about these two gates of sameness and difference, then wisdom is not free. Furthermore, the sutra says: 'Wisdom enters the three times, all are equal,' indicating that wisdom can follow customs, and entering the three times means that the essence of the mundane is originally true, therefore it is said to be equal. The six aspects (totality, particularity, similarity, difference, formation, and disintegration) are encompassed by the gates of totality, particularity, sameness, difference, formation, and disintegration. That is, totality is completely different, particularity is completely total, sameness is mutually different, difference is constantly the same, formation is mutually disintegrating, disintegration is mutually forming, all are not emotionally attached to one or different, both or not both, existence or non-existence, neither existence nor non-existence, permanence or impermanence, because of the characteristics of arising and ceasing. Thus, all are because the Tathagata's principle, wisdom, essence, function, support, and reward are all free. It can be seen by illuminating it with the self-nature's non-conceptual power and great wisdom. Therefore, for those of the highest capacity, they suddenly realize the emptiness of mind and enter the true nature of Vijñānavāda (a concept in Buddhist philosophy). The remaining habits of present actions and the seeds are all extinguished, so why establish positions further? It is only for those of middle and lower capacity, some have faith through conditions, some have correct faith, some have understanding, some have realization, capacities are not equal, views are different, and within false efforts, their depth is distinguished. Although they clearly know and believe in entering Vijñānavāda.
心境俱空。以微細想念不盡。未得全除。分分煉磨。于升進中。故有地位差別。以根塵五陰。微細難亡。若得識陰盡。方超地位。了無所得。究竟圓成。如凈琉璃內含寶月。如首楞嚴經云。佛告阿難。及諸大眾。汝等當知。有漏世界十二類生。本覺妙明覺圓心體。與十方佛無二無別。由汝妄想迷理為咎。癡愛發生。生髮遍迷。故有空性。化迷不息。有世界生。則此十方微塵國土。非無漏者。皆是迷頑妄想安立。當知虛空生汝心內。猶如片云點太清里。況諸世界在虛空耶。汝等一人發真歸元。此十方空皆悉消殞。云何空中所有國土。而不振裂。次消五陰之文。如經云。此五陰元。重疊生起。生因識有。滅從色除。理則頓悟。乘悟並消。事非頓除。因次第盡。消色陰文云。佛告阿難。當知汝坐道場。消落諸念。其念若盡。則諸離念一切精明。動靜不移。憶忘如一。當住此處。入三摩提。如明目人處大幽闇。精性妙凈心未發光。此則名為色陰區宇。若目明朗。十方洞開。無復幽黯。名色陰盡。是人則能超越劫濁。觀其所由。堅固妄想。以為其本。盡受陰文云。佛告阿難。彼善男子。修三摩提。奢摩他中。色陰盡者。見諸佛心。如明鏡中顯現其像。若有所得。而未能用。猶如魘人。手足宛然。見聞不惑。心觸客邪而不能動。此
【現代漢語翻譯】 現代漢語譯本 心境都已空寂，但還有極其細微的念頭沒有完全消除，需要一點點地磨練，所以在提升的過程中，才會有地位上的差別。因為根、塵、五陰（色、受、想、行、識五種構成身心的要素）極其細微難以消亡。如果能夠使識陰（精神意識）完全消盡，才能超越地位的限制，達到一無所得的究竟圓滿境界，就像清凈的琉璃中包含著寶月一樣。正如《首楞嚴經》所說：『佛告訴阿難和各位大眾，你們應當知道，有漏世界的十二類眾生，其本覺妙明、覺圓心體，與十方諸佛沒有絲毫差別。由於你們的妄想迷惑了真理，產生了愚癡和愛慾，這種愚癡和愛慾遍佈瀰漫，所以才有了空性的存在。化解這種迷惑沒有停止，於是就產生了世界。那麼這十方微塵國土，凡不是無漏的，都是由迷惑頑固的妄想所建立的。應當知道虛空產生於你的心中，就像一片雲彩點綴在晴朗的天空中一樣，更何況是諸多的世界存在於虛空中呢？你們如果有一個人發起真正的修行，迴歸本源，這十方虛空都會消散殞滅，那麼虛空中所有的國土，怎麼能不震動破裂呢？』 下面是消除五陰的經文，如經中所說：『這五陰的本源，是重重疊疊地生起的，生起的原因在於識的存在，滅除則從色陰開始。從理上來說可以頓悟，隨著頓悟而一併消除，但事實上卻不能立刻消除，而是要通過次第才能完全消盡。』 消除色陰的經文說：『佛告訴阿難，你應該知道，你坐在道場中，消除各種念頭，如果念頭完全消盡，那麼各種脫離念頭的精明，動靜都不會改變，記憶和遺忘都一樣。應當安住於此，進入三摩提（禪定），就像眼睛明亮的人處在極大的黑暗中，精妙的本性還沒有發光。這叫做色陰的區域。如果眼睛明亮，十方世界都洞然大開，不再有黑暗，就叫做色陰消盡。這個人就能超越劫濁（充滿災難的時代）。觀察其原因，是把堅固的妄想當作了根本。』 消除受陰的經文說：『佛告訴阿難，那位善男子，修習三摩提，在奢摩他（止息妄念）中，如果色陰消盡，就能見到諸佛的心，就像在明鏡中顯現出影像一樣。如果有所得，卻不能運用，就像被魘住的人，手腳完好，見聞沒有迷惑，但心受到外邪的侵擾而不能動彈。』
【English Translation】 English version The state of mind is completely empty, but there are still extremely subtle thoughts that have not been completely eliminated, requiring gradual refinement. Therefore, there are differences in status during the process of advancement. Because the roots, dust, and five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute the body and mind) are extremely subtle and difficult to eliminate. If one can completely eliminate the vijnana-skandha (consciousness), one can transcend the limitations of status and achieve the ultimate perfection of having nothing to attain, just like a precious moon contained within pure crystal. As the Surangama Sutra says: 'The Buddha told Ananda and the great assembly, you should know that the twelve categories of beings in the world of outflows, their fundamental enlightenment, wondrous brightness, and perfectly enlightened mind-essence, are no different from the Buddhas of the ten directions. Because your deluded thoughts obscure the truth, ignorance and desire arise. This ignorance and desire pervade and obscure everything, so there is the existence of emptiness. Resolving this delusion has not stopped, so worlds arise. Then these ten directions of lands, all that are not without outflows, are established by deluded and stubborn thoughts. You should know that space arises within your mind, like a wisp of cloud adorning the clear sky, let alone the many worlds existing in space? If one of you initiates true practice and returns to the source, this space in the ten directions will all dissipate and perish, so how can the lands within space not shake and break apart?' The following is the text on eliminating the five skandhas, as stated in the sutra: 'The origin of these five skandhas arises in layers, the cause of arising lies in the existence of consciousness, and elimination begins with the form skandha. In terms of principle, it can be realized suddenly, and eliminated along with sudden enlightenment, but in reality, it cannot be eliminated immediately, but must be completely exhausted through stages.' The text on eliminating the form skandha says: 'The Buddha told Ananda, you should know that you are sitting in the Bodhimanda, eliminating various thoughts. If thoughts are completely eliminated, then all the clarity that is free from thoughts will not change in movement or stillness, and memory and forgetting will be the same. You should abide here and enter samadhi (meditative absorption), like a person with bright eyes in great darkness, the subtle essence has not yet emitted light. This is called the realm of the form skandha. If the eyes are bright and the ten directions are wide open, and there is no more darkness, it is called the exhaustion of the form skandha. This person can then transcend the kalpa of turbidity (an era full of disasters). Observing its cause, it is taking firm delusion as the root.' The text on eliminating the feeling skandha says: 'The Buddha told Ananda, that good man, practicing samadhi, in shamatha (cessation of deluded thoughts), if the form skandha is exhausted, he can see the minds of all the Buddhas, just like images appearing in a clear mirror. If there is something attained, but it cannot be used, it is like a person who is paralyzed, with limbs intact, and hearing and seeing are not confused, but the mind is disturbed by external evils and cannot move.'
則名為受陰區宇。若魘咎歇。其心離身。返觀其面。去住自由。無復留礙。名受陰盡。是人則能超越見濁。觀其所由。虛明妄想以為其本。儘想陰文云。佛告阿難。彼善男子。修三摩提。受陰盡者。雖未漏盡。心離其形。如鳥出籠。已能成就。從凡身上。歷菩薩六十聖位。得意生身。隨往無礙。譬如有人。熟寐寱言。是人雖則無別所知。其言已成音韻倫次。令不寐者。咸悟其語。此則名為想陰區宇。若動念盡浮想消除。于覺明心。如去塵垢。一倫生死。首尾圓照。名想陰盡。是人則能超煩惱濁。觀其所由。融通妄想以為其本。盡行陰文云。佛告阿難。彼善男子。修三摩提。想陰盡者。是人平常夢想消滅。寤寐恒一。覺明虛靜。猶如晴空。無復粗重前塵影事。觀諸世間大地山河。如鏡鑑明。來無所粘過無軌跡。虛受照應。了罔陳習。唯一精真。生滅根元。從此披露。見諸十方十二眾生。畢殫其類。雖未通其各命由緒。見同生基。猶如野馬熠熠清擾。為浮根塵究竟樞穴此則名為行陰區宇。若此清擾熠熠元性。性久元澄。一澄元習。如波瀾滅。化為澄水。名行陰盡。是人則能超眾生濁。觀其所由。幽隱妄想以為其本。盡識陰文云。佛告阿難。彼善男子。修三摩提。行陰盡者。諸世間性。幽清擾動。同分生幾倏然墮裂。沉細綱
【現代漢語翻譯】 現代漢語譯本 這裡被稱為受陰的區域。如果魘昧的災禍停止，他的心能離開身體，回頭觀看自己的面容，來去自由，不再有任何阻礙，這叫做受陰消盡。這個人就能超越見濁，觀察它的由來，是虛妄明瞭的妄想作為它的根本。想陰消盡的經文說：『佛告訴阿難（Ananda，佛陀的十大弟子之一）：這位善男子，修習三摩提（Samadhi，一種精神集中的狀態），受陰消盡的人，即使還沒有斷盡煩惱，心也能離開他的形體，就像鳥兒飛出籠子，已經能夠成就從凡夫之身，經歷菩薩的六十個聖位，得到意生身（Manomayakaya，一種由意念產生的身體），隨意前往而沒有阻礙。』譬如有人，熟睡時說夢話，這個人雖然沒有什麼特別的知覺，但是他說的話已經形成音韻的次序，讓沒有睡著的人，都能夠明白他的意思。這叫做想陰的區域。如果動念消盡，浮想消除，在覺悟明瞭的心中，就像去除塵垢一樣，對一生一死的輪迴，從頭到尾都能夠圓滿照見，這叫做想陰消盡。這個人就能超越煩惱濁，觀察它的由來，是融通的妄想作為它的根本。行陰消盡的經文說：『佛告訴阿難：這位善男子，修習三摩提，想陰消盡的人，這個人平常的夢想消滅，睡著和醒著的狀態恒常一致，覺悟明瞭而虛空寂靜，就像晴朗的天空，不再有粗重的前塵影事。觀察世間的大地山河，就像鏡子照亮一樣，來的時候沒有粘著，過去的時候沒有軌跡，虛空地接受照應，完全沒有陳舊的習氣，只有唯一精純的，生滅的根源，從此顯露出來。見到十方世界的十二類眾生，完全瞭解他們的種類，雖然還沒有通達他們各自生命的由來，但是見到共同的生命基礎，就像野馬的遊氣一樣閃爍不定，這是浮根塵的究竟樞紐。』這叫做行陰的區域。如果這種閃爍不定的元性，經過長久的時間而變得清澈，一旦清澈就消除了原來的習氣，就像波浪消失，化為平靜的水面，這叫做行陰消盡。這個人就能超越眾生濁，觀察它的由來，是幽隱的妄想作為它的根本。識陰消盡的經文說：『佛告訴阿難：這位善男子，修習三摩提，行陰消盡的人，各種世間的性質，幽暗、清明、擾動，共同的生命機能忽然墮落破裂，沉澱為細微的綱 沉細綱
【English Translation】 English version This is called the area of the Skandha of Reception (Vedana Skandha). If the misfortune of nightmares ceases, his mind can leave the body, look back at his face, come and go freely, and no longer have any obstacles. This is called the exhaustion of the Skandha of Reception. This person can then transcend the turbidity of views (見濁, Dṛṣṭi-kaṣāya), and observe its origin, which is the false and clear delusion as its root. The scripture on the exhaustion of the Skandha of Conception (Saṃjñā Skandha) says: 'The Buddha told Ananda (阿難, one of the Buddha's ten great disciples): This good man, who cultivates Samadhi (三摩提, a state of mental concentration) and whose Skandha of Reception is exhausted, even if he has not exhausted all defilements, his mind can leave his form, like a bird leaving its cage, and he has already been able to achieve, from the body of an ordinary person, passing through the sixty holy positions of a Bodhisattva, obtaining the Manomayakaya (意生身, a body created by the mind), and going anywhere without hindrance.' For example, someone who talks in their sleep while deeply asleep, although this person has no particular awareness, his words have already formed a sequence of sounds, allowing those who are not asleep to understand his meaning. This is called the area of the Skandha of Conception. If the arising of thoughts ceases, and fleeting thoughts are eliminated, in the enlightened and clear mind, it is like removing dust, and one can fully illuminate the cycle of birth and death from beginning to end. This is called the exhaustion of the Skandha of Conception. This person can then transcend the turbidity of afflictions (煩惱濁, Kleśa-kaṣāya), and observe its origin, which is the fusion of delusions as its root. The scripture on the exhaustion of the Skandha of Volition (Saṃskāra Skandha) says: 'The Buddha told Ananda: This good man, who cultivates Samadhi and whose Skandha of Conception is exhausted, this person's ordinary dreams are extinguished, and the state of being asleep and awake is constantly the same, enlightened and clear and empty and still, like a clear sky, no longer having coarse and heavy past events. Observing the world's lands, mountains, and rivers, it is like a mirror illuminating, coming without attachment, and going without a trace, empty reception and response, completely without old habits, only the one pure and true, the root of birth and death, is revealed from this. Seeing the twelve types of beings in the ten directions, completely understanding their categories, although not yet understanding the origins of their respective lives, seeing the common foundation of life, like the shimmering mirage of a wild horse, this is the ultimate pivot of the floating root dust.' This is called the area of the Skandha of Volition. If this shimmering original nature becomes clear after a long time, and once it becomes clear, it eliminates the original habits, like waves disappearing and turning into calm water, this is called the exhaustion of the Skandha of Volition. This person can then transcend the turbidity of beings (眾生濁, Sattva-kaṣāya), and observe its origin, which is the hidden delusion as its root. The scripture on the exhaustion of the Skandha of Consciousness (Vijñāna Skandha) says: 'The Buddha told Ananda: This good man, who cultivates Samadhi and whose Skandha of Volition is exhausted, the various worldly natures, dark, clear, and disturbed, the common life functions suddenly fall and break apart, settling into subtle nets settling into subtle nets
紐。補特伽羅。酬業深脈。感應懸絕。于涅槃天。將大明悟。如雞候鳴。瞻顧東方已有精色。六根虛靜。無復馳逸。內內湛明。入無所入。深達十方十二種類。受命元由。觀由執元。諸類不召。於十方界已獲其同。精色不沈發現幽秘。此則名為識陰區宇。若於群召已獲同中。消磨六門。合開成就。見聞通鄰。互用清凈。十方世界。及與身心。如吠琉璃。內外明徹。名識陰盡。是人則能超越命濁。觀其所由。罔象虛無顛倒妄想。以為其本。乃至識陰若盡。則汝現前諸根互用。從互用中。能入菩薩金剛乾慧。圓明精心於中發化。如凈琉璃。內含寶月。如是乃超十信。十住。十行。十回向。四加行心。菩薩所行金剛十地。等覺圓明。入于如來妙莊嚴海。圓滿菩提。歸無所得。
問。既論初心入道。何用廣錄上地行位。
答。若論其道。必有其果。若無行位。即是天魔外道。經論所說。微細難知。臺教有六即之文。仁王具五忍之位。恐墮上慢。執解不修。皆是古聖所詮。不敢不錄。非是叨濫。自立異端。唯望后賢愿遵先制。
問。佛地功德都具幾法成就圓滿。
答。成就五法。具攝一切佛地功德。故佛地論云。一清凈法界者。一切如來真實自體無始時來自性清凈。具足種種過十方界極微塵數性相功德
【現代漢語翻譯】 現代漢語譯本： 『紐。』補特伽羅（Pudgala，意為『人』或『有情』）。酬償業力的深層脈絡，感應微妙而難以捉摸。在涅槃的境界中，即將獲得大徹大悟，就像雞鳴報曉，看到東方已經顯現出光亮。六根虛空寂靜，不再放縱馳騁。內心深處清澈明亮，進入無所入的境界。深刻通達十方世界十二種類眾生，領悟他們受命的根本原因。觀察萬物由執著而生，各種類別不再相互召喚。在十方世界已經獲得與萬物相同的本質。精妙的光芒不再沉沒，而是顯現出幽深隱秘的本質。這就被稱為識陰的區域。如果在群體召喚中已經獲得相同的本質，消磨六根之門，合併開啟併成就，見聞覺知相互連通，相互作用而清凈。十方世界以及身心，就像吠琉璃（Vaidurya，一種寶石），內外明亮通徹，這叫做識陰消盡。這樣的人就能超越命濁。觀察其產生的根源，是罔象虛無的顛倒妄想。乃至識陰如果消盡，那麼你現在顯現的諸根就能相互作用。從相互作用中，能夠進入菩薩的金剛乾慧，圓滿明亮的精妙心念從中發化，就像清凈的琉璃，內部包含寶月。這樣就超越了十信、十住、十行、十回向、四加行心、菩薩所行的金剛十地、等覺圓明，進入如來的妙莊嚴海，圓滿菩提，迴歸無所得的境界。
問：既然討論的是初心入道，為何要廣泛記載上地菩薩的修行位次？
答：如果討論的是正道，必定有其果報。如果沒有修行位次，那就是天魔外道。經論所說，微妙而難以理解。天臺宗有六即的說法，《仁王經》具有五忍的位次。恐怕有人產生增上慢，執著于理解而不修行。這些都是古代聖賢所闡述的，不敢不記載。不是冒昧濫用，自立異端。只希望後來的賢者能夠遵循先賢的制度。
問：佛地的功德總共有多少法才能成就圓滿？
答：成就五法，就能完全包含一切佛地的功德。所以《佛地論》說：一、清凈法界，一切如來真實的自體，從無始以來就自性清凈，具足種種超過十方世界極微塵數的自性、相狀和功德。
【English Translation】 English version: 'Nyo.' Pudgala (meaning 'person' or 'sentient being'). The deep channels of repaying karmic debts, with subtle and elusive responses. In the realm of Nirvana, about to attain great enlightenment, like a rooster crowing at dawn, seeing the east already showing a glimmer of light. The six senses are empty and still, no longer running wild. The inner mind is clear and bright, entering a state of no-entering. Deeply understanding the twelve categories of beings in the ten directions, comprehending the fundamental reasons for their ordained lives. Observing that all things arise from attachment, the various categories no longer summon each other. Having attained the same essence as all things in the ten directions. The subtle light no longer sinks but reveals the profound and hidden essence. This is called the area of the consciousness aggregate (識陰, shiyi). If one has already attained the same essence in the collective summons, dissolving the six sense gates, merging and opening to achieve, seeing and hearing are interconnected, interacting with purity. The ten directions and the body and mind are like Vaidurya (吠琉璃, a type of gemstone), bright and clear inside and out, this is called the exhaustion of the consciousness aggregate. Such a person can transcend the turbidity of life. Observing its origin, it is the inverted delusions of illusion and nothingness. Even if the consciousness aggregate is exhausted, then your present manifested senses can interact with each other. From this interaction, one can enter the Vajra Dry Wisdom (金剛乾慧, Jīngāng gān huì) of the Bodhisattva, the perfect and bright subtle mind emanating from within, like pure crystal containing a precious moon. Thus, one transcends the Ten Faiths (十信, Shíxìn), Ten Dwellings (十住, Shízhù), Ten Practices (十行, Shíxíng), Ten Dedications (十回向, Shí huíxiàng), Four Preparatory Practices (四加行心, Sì jiāxíng xīn), the Ten Vajra Grounds (金剛十地, Jīngāng shí dì) practiced by Bodhisattvas, Equal Enlightenment (等覺, Děng jué) and Perfect Brightness, entering the wondrously adorned ocean of the Tathagata, perfecting Bodhi, returning to a state of no-attainment.
Question: Since we are discussing the initial entry into the path, why extensively record the stages of practice of the higher Bodhisattvas?
Answer: If we are discussing the right path, there must be its fruition. If there are no stages of practice, then it is the path of heavenly demons and externalists. What the sutras and treatises say is subtle and difficult to understand. The Tiantai school has the doctrine of the Six Identities (六即, Liù jí), and the Renwang Sutra (仁王經, Rénwáng jīng) has the stages of the Five Forbearances (五忍, Wǔ rěn). Fearing that someone might develop arrogance, clinging to understanding without practice, these are all explained by ancient sages, and I dare not omit them. It is not presumptuous or excessive, establishing my own heterodox views. I only hope that later sages will follow the precedents set by the former ones.
Question: How many dharmas in total must be accomplished to perfect the merits of the Buddha-ground?
Answer: Accomplishing five dharmas can completely encompass all the merits of the Buddha-ground. Therefore, the Yogacarabhumi-sastra (佛地論, Fódì lùn) says: First, the Pure Dharma Realm (清凈法界, Qīngjìng fǎ jiè), the true self-nature of all Tathagatas, has been inherently pure since beginningless time, possessing various natures, characteristics, and merits that exceed the number of extremely small dust particles in the ten directions.
。無生無滅。猶如虛空。遍一切有情平等共有。與一切法不一不異。非有非無。離一切相。一切分別。一切名言。皆不能得。唯是清凈聖智之所證。二空無我所顯真如。為其自性。諸聖分證。諸佛圓證。二大圓鏡智者。能現生一切境界諸智影像。一切身土影像。所依。任持。一切佛地功德。窮未來際無有斷盡。三平等性智。謂觀自他一切平等。建立佛地無住涅槃。四妙觀察智。謂於一切境界差別。常觀無礙。于大眾會。能現一切自在作用。斷一切疑。雨大法雨。五成所作智。謂能遍於一切世界。隨所應化成熟有情。釋曰。清凈法界者。則無垢凈識。真如一心。即此正宗。凡聖共有。此一法界是四智之體。四智則一體之用。以諸佛現證。眾生不知。以不知故。執為八識之名。以現證故。能成四智之相。若昧之。則八識起執藏之號。七識得染污之名。六識起遍計之情。五識變根塵之境。若了之。賴耶成圓鏡之體。持功德之門。末那為平等之原。一自他之性。第六起觀察之妙。轉正法之輪。五識興所作之功。垂應化之跡。斯則一心匪動。識智自分。不轉其體。但轉其名。不分其理。而分其事。
問。於五法中。一清凈法界者。即是自性清凈圓明之體。從本已來性自滿足。非生因之所生。唯了因之所了。此則不論心境。
【現代漢語翻譯】 現代漢語譯本：無生無滅，猶如虛空，遍及一切有情眾生，平等共有。它與一切法既非完全相同，也非完全相異，既非存在，也非不存在，超越一切表象（相），一切分別念，一切名言概念，都無法把握。它唯有通過清凈的聖智才能證悟，是二空（人空和法空）無我所顯現的真如（Tathata，事物的真實如是之相），是其自性。諸位聖者分證此真如，諸佛圓滿證得此真如。兩大圓鏡智（Ādarśa-jñāna）能夠顯現一切境界的諸智影像，一切身土（佛的報身和報土）影像，是所依（支援）和任持（保持）一切佛地功德的基礎，直到未來無有窮盡。三平等性智（Samatā-jñāna），是指觀察自己和他人一切平等，建立佛地無住涅槃（nirvāṇa，一種不滯留于任何地方的涅槃狀態）。四妙觀察智（Pratyavekṣaṇa-jñāna），是指對於一切境界的差別，常常觀察而無障礙，在大眾集會中，能夠展現一切自在的作用，斷除一切疑惑，降下大法雨。五成所作智（Kṛtyānuṣṭhāna-jñāna），是指能夠普遍地在一切世界，隨著所應教化的情況成熟有情眾生。 解釋說：清凈法界（Dharmadhātu）就是無垢凈識，真如一心，這就是此宗（唯識宗）的正宗。凡夫和聖人共同具有。這一個法界是四智的本體，四智是一體之用。因為諸佛已經現證，而眾生卻不知道。因為不知道的緣故，執著地認為是八識（ālaya-vijñāna，阿賴耶識）的名稱。因為現證的緣故，能夠成就四智的相。如果迷惑，那麼八識就生起執藏的名稱，七識（manas，末那識）得到染污的名稱，六識（vijñāna，意識）生起遍計所執的情感，五識（pañca vijñāna，眼、耳、鼻、舌、身識）變現根塵的境界。如果明瞭，阿賴耶識就成為圓鏡的本體，保持功德之門，末那識成為平等的根源，統一自他和他的本性，第六識生起觀察的妙用，轉動正法的法輪，五識興起成所作的功用，垂示應化的軌跡。這樣，一心不曾動搖，識和智自然區分，不改變它的本體，只是改變它的名稱，不區分它的道理，而區分它的事用。 問：在五法中，第一清凈法界，就是自性清凈圓明的本體，從本來就已經性自滿足，不是生因所生，只是了因所了。這樣就不論心境。
【English Translation】 English version: It is unborn and undying, like empty space, pervading all sentient beings, equally shared. It is neither entirely the same as all dharmas nor entirely different, neither existent nor nonexistent, transcending all appearances (lakṣaṇa), all discriminations, and all conceptual designations, none of which can grasp it. It can only be realized through pure sacred wisdom; it is the Suchness (Tathata, the thusness or suchness of things) revealed by the two emptinesses (emptiness of self and emptiness of dharmas) and selflessness, which is its own nature. All sages partially realize this Suchness, and all Buddhas fully realize it. The two Great Perfect Mirror Wisdoms (Ādarśa-jñāna) can manifest the images of all wisdoms in all realms, the images of all bodies and lands (the reward body and reward land of a Buddha), and are the basis for relying on and maintaining all the merits of the Buddha-land, which will never be exhausted throughout the future. The third, Equality Wisdom (Samatā-jñāna), refers to observing the equality of oneself and others, establishing the non-abiding nirvana (nirvāṇa, a state of nirvana that does not dwell anywhere) of the Buddha-land. The fourth, Wonderful Discriminating Wisdom (Pratyavekṣaṇa-jñāna), refers to constantly observing the differences in all realms without obstruction, and in large gatherings, being able to manifest all free and unhindered functions, cutting off all doubts, and raining down the great Dharma rain. The fifth, Accomplishing Wisdom (Kṛtyānuṣṭhāna-jñāna), refers to being able to universally mature sentient beings in all worlds according to what should be taught. The explanation says: The Pure Dharmadhātu (Dharmadhātu) is the undefiled pure consciousness, the one mind of Suchness, which is the true essence of this school (Yogācāra). It is shared by both ordinary beings and sages. This one Dharmadhātu is the substance of the four wisdoms, and the four wisdoms are the function of the one substance. Because the Buddhas have already directly realized it, but sentient beings do not know it. Because they do not know it, they stubbornly consider it to be the name of the eight consciousnesses (ālaya-vijñāna, storehouse consciousness). Because of direct realization, it can accomplish the appearance of the four wisdoms. If one is deluded, then the eighth consciousness gives rise to the name of clinging and storing, the seventh consciousness (manas, mind consciousness) obtains the name of defilement, the sixth consciousness (vijñāna, consciousness) gives rise to the emotions of pervasive calculation, and the five consciousnesses (pañca vijñāna, eye, ear, nose, tongue, and body consciousnesses) transform the realms of roots and dust. If one understands, the Ālaya becomes the substance of the perfect mirror, maintaining the gate of merit, the Manas becomes the source of equality, unifying the nature of self and others, the sixth consciousness gives rise to the wonderful function of observation, turning the wheel of the right Dharma, and the five consciousnesses give rise to the function of accomplishment, showing the traces of response and transformation. Thus, the one mind has never moved, and consciousness and wisdom are naturally distinguished, not changing its substance, but only changing its name, not distinguishing its principle, but distinguishing its function. Question: Among the five dharmas, the first, the Pure Dharmadhātu, is the self-nature pure and bright substance, which has been self-sufficient from the beginning, not produced by a cause of production, but only understood by a cause of understanding. Thus, it does not discuss mind and environment.
其四智等行相不同。于妙用時各緣何境。
答。識論云。圓鏡智相應心品。有義。但緣真如為境。是無分別智。非后得智。行相所緣不可知故。莊嚴論說。大圓鏡智。於一切境不愚迷故。又此決定緣無漏種。及身土等諸影像故。行緣微細。說不可知。如阿賴耶識亦緣俗故。緣真如故。是無分別智。緣余境故。后得智攝。其體是一隨用分二。了俗由證真。故說為后得。平等性智相應心品。有義。但緣第八凈識。如染第七緣藏識故。有義。但緣真如為境。緣一切法平等性故。有義。遍緣真俗為境。莊嚴論說。緣諸有性自他平等。隨他勝解。示現無邊佛影像故。由斯此品通緣真俗。二智所攝。于理無違。妙觀察智相應心品。緣一切法自相共相。皆無障礙。二智所攝。成所作智相應心品。有義。但緣五種現境。莊嚴論說。如來五根。一一皆於五境轉故。有義。此品亦能遍緣三世諸法。不違正理。佛地經說。成所作智。起作三業諸變化事。抉擇有情心行差別。領受去來現在等義。若不遍緣。無此能故。又后得智攝。此四心品。雖皆遍能緣一切法。而用有異。謂鏡智品。現自受用身凈土相。持無漏種。平等智品。現他受用身凈土相。成所作智品。能現變化身及土相。觀察智品。觀察自他功能過失。雨大法雨。破諸疑網。利樂
【現代漢語翻譯】 現代漢語譯本 四智（四種智慧）的行相（運作方式）各不相同。在產生妙用的時候，它們各自緣（認知）何種境（對像）呢？
回答：《識論》（《成唯識論》）中說，與圓鏡智（大圓鏡智，能如實反映一切事物，沒有絲毫遺漏或歪曲的智慧）相應的意識品類，有一種觀點認為，它只緣真如（事物本來的真實狀態）為境。這是無分別智（不加分別的智慧），不是后得智（通過修行獲得的智慧）。因為它的行相和所緣難以知曉。《莊嚴論》（《大乘莊嚴經論》）說，大圓鏡智對於一切境都不會愚昧迷惑。而且它決定緣無漏種（沒有煩惱的種子）以及身土（佛的報身和報土）等諸影像。它的行緣非常微細，所以說不可知。就像阿賴耶識（第八識，儲存一切業種）也緣俗（世俗諦）一樣，因為它緣真如，所以是無分別智；因為它緣其他境，所以屬於后得智。它的本體是一個，隨著作用而分為二。因爲了知世俗是由證悟真如而來，所以說是后得智。與平等性智（平等看待一切眾生的智慧）相應的意識品類，有一種觀點認為，它只緣第八凈識（清凈的阿賴耶識），就像染污的第七識（末那識）緣藏識（阿賴耶識）一樣。有一種觀點認為，它只緣真如為境，因為它可以緣一切法的平等性。有一種觀點認為，它普遍緣真俗為境。《莊嚴論》說，它緣諸有（一切存在）的自他平等，隨著他人的理解，示現無邊的佛影像。因此，這個品類通緣真俗，被二智所攝，在道理上沒有違背。與妙觀察智（能夠辨別諸法，善於說法教化的智慧）相應的意識品類，緣一切法的自相（自身獨有的特性）和共相（共同的特性），都沒有障礙。它被二智所攝。與成所作智（能夠成就一切應該做的事情的智慧）相應的意識品類，有一種觀點認為，它只緣五種現境（色、聲、香、味、觸）。《莊嚴論》說，如來的五根（眼、耳、鼻、舌、身），每一個都可以在五境上運作。有一種觀點認為，這個品類也能普遍緣三世（過去、現在、未來）諸法，這不違背正理。《佛地經》（《佛地經論》）說，成所作智可以發起三業（身、語、意）的各種變化事，抉擇有情（眾生）的心行差別，領受過去、未來、現在等的意義。如果不普遍緣，就沒有這種能力。而且它被后得智所攝。這四種意識品類，雖然都能普遍緣一切法，但是作用有所不同。圓鏡智品，顯現自受用身（佛為自己享受而顯現的報身）和凈土相，持有無漏種。平等智品，顯現他受用身（佛為他人享受而顯現的報身）和凈土相。成所作智品，能夠顯現變化身和土相。觀察智品，觀察自他的功能過失，降下大法雨，破除各種疑網，利益眾生。
【English Translation】 English version The characteristics of the Four Wisdoms (four kinds of wisdom) are different. When they produce their wonderful functions, what objects (境, jing) do they each cognize (緣, yuan)?
Answer: The Shilun (識論, Commentary on the Vijnaptimatrata-siddhi) says that the mind category corresponding to the Great Perfect Mirror Wisdom (圓鏡智, yuan jing zhi, wisdom that reflects all things as they are without distortion) has one view: it only cognizes Suchness (真如, zhen ru, the true nature of reality) as its object. This is Non-Discriminating Wisdom (無分別智, wu fenbie zhi, wisdom without discrimination), not Acquired Wisdom (后得智, hou de zhi, wisdom gained through practice). This is because its characteristics and what it cognizes are difficult to know. The Zhuangyanlun (莊嚴論, Mahayana-sutralamkara) says that the Great Perfect Mirror Wisdom is not confused about any object. Moreover, it definitely cognizes the seeds of non-outflow (無漏種, wu lou zhong, seeds without defilements) and the images of the body and land (身土, shen tu, the Sambhogakaya and Sambhogakaya Pure Land) and so on. Its cognizing is very subtle, so it is said to be unknowable. Just as the Alaya Consciousness (阿賴耶識, Alaya-vijnana, the eighth consciousness, storehouse consciousness) also cognizes the mundane (俗, su, conventional truth), because it cognizes Suchness, it is Non-Discriminating Wisdom; because it cognizes other objects, it is included in Acquired Wisdom. Its essence is one, but it is divided into two according to its function. Because knowing the mundane comes from realizing Suchness, it is said to be Acquired Wisdom. The mind category corresponding to Equality Wisdom (平等性智, pingdeng xing zhi, wisdom that sees all beings as equal) has one view: it only cognizes the pure eighth consciousness, just as the defiled seventh consciousness (末那識, Manas-vijnana) cognizes the storehouse consciousness (阿賴耶識, Alaya-vijnana). One view is that it only cognizes Suchness as its object, because it can cognize the equality of all dharmas. One view is that it universally cognizes both the mundane and the ultimate (真俗, zhen su, ultimate truth and conventional truth) as its objects. The Zhuangyanlun says that it cognizes the equality of self and others in all existences, and manifests boundless Buddha images according to the understanding of others. Therefore, this category universally cognizes both the mundane and the ultimate, and is included in the two wisdoms (Non-Discriminating Wisdom and Acquired Wisdom), which is not contradictory in principle. The mind category corresponding to Wonderful Observing Wisdom (妙觀察智, miao guancha zhi, wisdom that discerns all dharmas and is skilled in teaching) cognizes the self-characteristics (自相, zi xiang, unique characteristics) and common characteristics (共相, gong xiang, shared characteristics) of all dharmas without obstruction. It is included in the two wisdoms. The mind category corresponding to Accomplishing Wisdom (成所作智, cheng suo zuo zhi, wisdom that accomplishes all that should be done) has one view: it only cognizes the five present objects (五種現境, wu zhong xian jing, form, sound, smell, taste, and touch). The Zhuangyanlun says that each of the Tathagata's five roots (五根, wu gen, eye, ear, nose, tongue, body) can operate on the five objects. One view is that this category can also universally cognize all dharmas of the three times (三世, san shi, past, present, and future), which does not contradict correct reasoning. The Fodijing (佛地經, Buddhabhumi Sutra) says that Accomplishing Wisdom can initiate various transformations of the three karmas (三業, san ye, body, speech, and mind), discern the differences in the mental activities of sentient beings (有情, you qing), and understand the meanings of past, future, and present. If it does not universally cognize, it would not have this ability. Moreover, it is included in Acquired Wisdom. Although these four mind categories can all universally cognize all dharmas, their functions are different. The Perfect Mirror Wisdom category manifests the Sambhogakaya (自受用身, zi shouyong shen, the body of enjoyment for oneself) and Pure Land aspect, and holds the seeds of non-outflow. The Equality Wisdom category manifests the Sambhogakaya (他受用身, ta shouyong shen, the body of enjoyment for others) and Pure Land aspect. The Accomplishing Wisdom category can manifest transformation bodies and land aspects. The Observing Wisdom category observes the functions and faults of self and others, rains down the great Dharma rain, breaks through all doubts and nets, and benefits sentient beings.
有情。如是等門。差別多種。
問。成所作智。與第六識相應。起于化用。與觀察智性。有何差別。
答。識論云。觀察智觀諸法自相共相。此所作智唯起化。故有差別。此二智品。應不併生。一類二識。不俱起故。同體用分。俱亦非失。或與第七凈識相應。依眼等根緣色等境。是平等智作用差別。謂凈第七起他受用身土相者。平等品攝。起變化者。成事品攝。
問。說有為法。皆蘊處攝。如來純無漏法。還具蘊處界不。
答。識論云。處處經說。轉無常蘊。獲得常蘊。界處亦然。寧說如來非蘊處界。故言非者。是密意說。又佛身中十八界等。皆悉具足。而純無漏。此轉依果。又不思議。超過尋思言議道故。微妙甚深。自內證故。
問。此智是佛知見。無師自爾。何假因緣稱揚開示。
答。此智雖不約緣生。而從緣顯。若執無因。皆成外道。如古師云。佛法雖有無師智。自然智。而是常住真理。要假緣顯。則亦因緣矣。法華經云。佛種從緣起。楞伽經云。大慧白佛。佛說常不思議。彼諸外道。亦有常不思議。何以異耶。佛言。彼諸外道無有常不思議。以無因故。我說常不思議有因。因於內證。豈得同耶。是則真常亦因緣起。故知無有一法。不從心而生。三乘之道。悉皆內證。若
【現代漢語翻譯】 有情（sentient beings）。像這樣的法門，差別有多種。
問：成所作智（Perfection of Action Wisdom）與第六識（the sixth consciousness）相應，產生化現作用，與觀察智（Wisdom of Discriminating Awareness）的性質有什麼差別？
答：《識論》（Vijñaptimātratā-śāstra）說，觀察智觀察諸法的自相（own-character）和共相（common-character），而成所作智只是產生化現作用，所以有差別。這兩種智慧品類，應該不會同時生起，因為同一類別的兩個識不會同時生起。如果是同體的作用分，同時生起也沒有過失。或者與第七凈識（the seventh pure consciousness）相應，依靠眼等根（sense organs）緣色等境（sense objects），這是平等性智（Wisdom of Equality）的作用差別。所謂清凈的第七識產生他受用身土相（bodies and lands for the enjoyment of others），屬於平等性智的範疇；產生變化，屬於成所作智的範疇。
問：說有為法（conditioned dharmas）都包含在蘊（skandhas）、處（āyatanas）、界（dhātus）中。如來（Tathagata）純粹的無漏法（unconditioned dharmas），還具備蘊、處、界嗎？
答：《識論》說，處處經中說，轉變無常蘊（impermanent skandhas），獲得常蘊（permanent skandhas），界和處也是這樣。怎麼能說如來沒有蘊、處、界呢？所以說『非』，是密意說（spoken with a hidden meaning）。而且佛身中十八界等，都完全具備，而且是純粹的無漏。這種轉依（transformation of the basis）的果，又是不可思議的，超過了尋思（conceptualization）和言議（verbal expression）的範圍，微妙而深奧，是自己內心證悟的。
問：這種智慧是佛的知見（knowledge and vision of the Buddha），無需老師教導自然而然具備的。為什麼還要憑藉因緣（causes and conditions）來稱揚開示（praise and reveal）？
答：這種智慧雖然不依賴因緣而生，但是從因緣中顯現。如果執著于沒有原因，就都成了外道（non-Buddhist）。如古師所說，佛法雖然有無師智（wisdom without a teacher），自然智（natural wisdom），但是這是常住的真理，需要憑藉因緣才能顯現，所以也是因緣所生。 《法華經》（Lotus Sutra）說，佛種從緣起（the Buddha-nature arises from conditions）。 《楞伽經》（Laṅkāvatāra Sūtra）說，大慧（Mahamati）問佛，佛說常（eternal）不可思議（inconceivable）。那些外道也有常不可思議，有什麼不同呢？佛說，那些外道沒有常不可思議，因為沒有原因。我說常不可思議有原因，原因在於內證（inner realization），怎麼能相同呢？所以真常（true permanence）也是因緣而起。因此知道沒有一法不是從心而生的。三乘（Three Vehicles）的道理，都是內心證悟的。若
【English Translation】 Sentient beings. Such Dharma gates have various differences.
Question: What is the difference between the Perfection of Action Wisdom, which corresponds to the sixth consciousness and produces manifestations, and the nature of the Wisdom of Discriminating Awareness?
Answer: The Vijñaptimātratā-śāstra says that the Wisdom of Discriminating Awareness observes the own-character and common-character of all dharmas, while the Perfection of Action Wisdom only produces manifestations, so there is a difference. These two types of wisdom should not arise simultaneously, because two consciousnesses of the same type do not arise simultaneously. If they are divisions of the same entity's function, there is no fault in arising simultaneously. Alternatively, it corresponds to the seventh pure consciousness, relying on sense organs such as the eyes to perceive sense objects such as forms. This is the difference in the function of the Wisdom of Equality. The pure seventh consciousness produces bodies and lands for the enjoyment of others, which belongs to the category of the Wisdom of Equality; producing transformations belongs to the category of the Perfection of Action Wisdom.
Question: It is said that all conditioned dharmas are included in the skandhas (aggregates), āyatanas (sense fields), and dhātus (elements). Does the Tathagata's pure unconditioned dharma still possess skandhas, āyatanas, and dhātus?
Answer: The Vijñaptimātratā-śāstra says that the sutras everywhere say that transforming impermanent skandhas, one obtains permanent skandhas, and the same is true for dhātus and āyatanas. How can one say that the Tathagata does not have skandhas, āyatanas, and dhātus? Therefore, saying 'not' is spoken with a hidden meaning. Moreover, the eighteen dhātus, etc., are all fully present in the Buddha's body, and they are purely unconditioned. This result of the transformation of the basis is also inconceivable, exceeding the scope of conceptualization and verbal expression, subtle and profound, and realized within oneself.
Question: This wisdom is the knowledge and vision of the Buddha, naturally possessed without a teacher. Why is it necessary to praise and reveal it through causes and conditions?
Answer: Although this wisdom does not arise from conditions, it manifests from conditions. If one clings to the absence of causes, one becomes a non-Buddhist. As the ancient masters said, although the Buddhadharma has wisdom without a teacher and natural wisdom, it is a permanent truth that needs to be manifested through conditions, so it also arises from conditions. The Lotus Sutra says that the Buddha-nature arises from conditions. The Laṅkāvatāra Sūtra says that Mahamati asked the Buddha, and the Buddha said that the eternal is inconceivable. Those non-Buddhists also have the eternal inconceivable, so what is the difference? The Buddha said that those non-Buddhists do not have the eternal inconceivable because there is no cause. I say that the eternal inconceivable has a cause, and the cause lies in inner realization, so how can they be the same? Therefore, true permanence also arises from conditions. Thus, it is known that there is no dharma that does not arise from the mind. The teachings of the Three Vehicles are all realized within oneself. If
心外立義。任說幽玄。皆成外道。又若入唯識智。雖不執前境。不同愚闇。無知無見。雖照境虛。智眼斯在。能斷金剛般若論頌云。雖不見諸法。非無了境眼。所以永嘉集云。夫境非智而不了。智非境而不生。智生則了境而生。境了則智生而了。智生而了。了無所了。了境而生。生無能生。生無能生。雖智而非有。了無所了。雖境而非無。無即不無。有即非有。有無雙照。妙悟蕭然。如火得薪。彌加熾盛。薪喻發智之多境。火比了境之妙智。其詞曰。達性空而非縛。雖緣假而無著。有無之境雙照。中觀之心歷落。又頌曰。若智了于境。即是境空智。如眼了空華。是了空華眼。若智了于智。即是智空智。如眼了眼空。是了眼空眼。智雖了境空。及以了智空。非無了境智。境空智。猶有。了境智空智。無境智不了。如眼了空華及以了眼空。非無了空眼。華空眼。猶有。了華眼空眼。無華眼不了。
宗鏡錄卷第八十八
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第八十九
慧日永明寺主智覺禪師延壽集
夫諸佛唯一法身。云何說三身差別。
答。約用分三。其體常一。識論云。如是法身。有三相別。一自性身。謂諸如來真凈
法界。受用變化平等所依。離相寂然。絕諸戲論。具無邊際真常功德。是一切法平等實性。即此自性。亦名法身。大功德法所依止故。二受用身。此有二種。一自受用。謂諸如來。修集無量福慧資糧。所起無邊真實功德。及極圓凈常遍色身。相續湛然。盡未來際恒自受用廣大法樂。二他受用。謂諸如來。由平等智。示現微妙凈功德身。居純凈土。為住十地諸菩薩眾。現大神通。轉正法輪。決眾疑網。令彼受用大乘法樂。三變化身。謂諸如來。由成事智。變現無量隨類化身。居凈穢土。為未登地諸菩薩眾。二乘異生。稱彼機宜現通說法。令各獲得諸利樂事。是以轉滅三心得三身。一根本心。即第八識。轉得法身。二依本心。即第七識。轉得報身。三起事心。即前六識。轉得化身。又一斷德。斷一切煩惱。即法身。二智德。總四智。為報身。三恩德恩憐悲育一切有情。為化身。則八解六通。一心而起。三身四智。八識所成。終無一理一行而從外來。皆從自識施為一心而轉。乃至一身無量身。如華嚴所明無量身云。重重無盡。皆從性起無礙圓融。
又古德問。夫法身者。法是軌持義。軌謂軌則。令物生解。即法身。能令三根本智而生解故。持謂任持。不捨自性。謂持法身凝然之體。不捨無為之自體故。且如根本智。正
【現代漢語翻譯】 現代漢語譯本 法界（Dharmadhatu）。是受用變化平等的基礎，遠離一切表象，寂靜無為，超越所有虛妄的言論。它具備無邊無際的真實恒常的功德，是一切法的平等真實本性。這自性，也稱為法身（Dharmakaya），因為它是大功德法所依止之處。 二、受用身（Sambhogakaya）。這有兩種：一是自受用身，指的是諸如來，通過修集無量福德和智慧資糧，所生起的無邊真實功德，以及極其圓滿清凈、恒常周遍的色身。此身相續不斷，湛然常寂，在未來無盡的時間裡，恒常地自我受用廣大的法樂。二是他受用身，指的是諸如來，通過平等智，示現微妙清凈的功德之身，居住在純凈的佛土中，為安住於十地（Bhumi）的諸菩薩眾，展現大神通，轉正法輪，解答眾生的疑惑，使他們能夠受用大乘佛法的快樂。 三、變化身（Nirmanakaya）。指的是諸如來，通過成事智，變現出無量隨順不同眾生的化身，居住在清凈或不清凈的國土中，為尚未登地的諸菩薩眾、二乘（聲聞、緣覺）以及其他眾生，根據他們的根器和需要，示現神通並宣說佛法，使他們各自獲得各種利益和快樂。 因此，通過轉變和滅除三種心而獲得三身：一是根本心，即第八識（Alaya-vijnana），轉變后獲得法身。二是依本心，即第七識（Manas），轉變后獲得報身。三是起事心，即前六識（眼、耳、鼻、舌、身、意），轉變后獲得化身。此外，還有三種功德：一是斷德，斷除一切煩惱，即法身。二是智德，總括四智（大圓鏡智、平等性智、妙觀察智、成所作智），為報身。三是恩德，恩憐悲憫養育一切有情眾生，為化身。那麼，八解脫（vimoksha）、六神通（abhijna），都從一心而生起。三身和四智，都是由八識所成就的，沒有一理一行是從外而來，都是從自識的施為和一心的轉變而來。乃至一身化為無量身，如《華嚴經》（Avatamsaka Sutra）所闡明的無量身云，重重無盡，都是從自性生起，無礙圓融。 又有古德問道：法身，法的含義是軌持。軌，指的是軌則，使事物產生理解，即是法身，因為它能使三根本智（一切智、道種智、一切種智）產生理解。持，指的是任持，不捨棄自性，指的是法身凝然的本體，不捨棄無為的自體。例如根本智，正是...
【English Translation】 English version Dharmadhatu (法界). It is the basis for enjoyment, transformation, equality, and is apart from all appearances, tranquil and still, transcending all conceptual elaborations. It possesses boundless, true, constant merits and virtues, and is the equal and true nature of all dharmas. This very nature is also called Dharmakaya (法身), because it is the place where great meritorious dharmas rely. Two, Sambhogakaya (受用身). There are two types of this: first, the self-enjoyment body, which refers to the Tathagatas who, through cultivating immeasurable accumulations of merit and wisdom, generate boundless true merits and virtues, as well as an extremely perfect, pure, constant, and pervasive form body. This body continues uninterrupted, clear and still, and in the endless future, constantly self-enjoys vast Dharma bliss. Second, the other-enjoyment body, which refers to the Tathagatas who, through equal wisdom, manifest subtle and pure meritorious bodies, residing in pure Buddha-lands, for the Bodhisattvas residing in the Ten Bhumis (十地), displaying great supernormal powers, turning the Dharma wheel, resolving the doubts of the masses, and enabling them to enjoy the bliss of Mahayana Dharma. Three, Nirmanakaya (變化身). This refers to the Tathagatas who, through accomplishing wisdom, transform and manifest countless transformation bodies according to the different types of beings, residing in pure or impure lands, for the Bodhisattvas who have not yet attained the Bhumis, the Two Vehicles (聲聞, 緣覺) and other beings, according to their capacities and needs, displaying supernormal powers and expounding the Dharma, enabling each of them to obtain various benefits and happiness. Therefore, by transforming and extinguishing the three minds, one obtains the three bodies: first, the fundamental mind, which is the eighth consciousness, Alaya-vijnana (第八識), which, when transformed, obtains the Dharmakaya. Second, the mind based on the fundamental mind, which is the seventh consciousness, Manas (第七識), which, when transformed, obtains the Sambhogakaya. Third, the mind that initiates actions, which is the first six consciousnesses (眼, 耳, 鼻, 舌, 身, 意), which, when transformed, obtains the Nirmanakaya. In addition, there are three virtues: first, the virtue of severance, severing all afflictions, which is the Dharmakaya. Second, the virtue of wisdom, encompassing the four wisdoms (大圓鏡智, 平等性智, 妙觀察智, 成所作智), which is the Sambhogakaya. Third, the virtue of grace, compassionately nurturing all sentient beings, which is the Nirmanakaya. Then, the eight liberations (vimoksha) and six supernormal powers (abhijna) all arise from one mind. The three bodies and four wisdoms are all accomplished by the eight consciousnesses; there is not a single principle or practice that comes from outside, all arise from the actions of one's own consciousness and the transformation of one mind. Even one body transforming into countless bodies, as the Avatamsaka Sutra (華嚴經) explains, the clouds of countless bodies, layer upon layer without end, all arise from the self-nature, unobstructed and perfectly integrated. Furthermore, an ancient virtuous one asked: The Dharmakaya, the meaning of Dharma is to uphold and maintain. 'Uphold' refers to the rules and principles that cause things to generate understanding, which is the Dharmakaya, because it can cause the three fundamental wisdoms (一切智, 道種智, 一切種智) to generate understanding. 'Maintain' refers to upholding and not abandoning one's own nature, referring to the solidified essence of the Dharmakaya, not abandoning the unconditioned self-nature. For example, fundamental wisdom, precisely...
證如時。不作如解。能所冥合一體。如日光與虛空合。不分彼此。是無分別。如何得明軌解。若有軌解義。即有分別。若有分別。即與后得智何別。
答。凡論分別。有其三種。一隨念分別。剎那后念續於前念。二計度分別。即。周遍計度。三自性分別。任運緣境不帶名言。今本智證如。但無隨念計度二分別。名無分別。然不妨有自性分別。如人飲水。雖無言說。然冷暖自知。故知亦有軌義。
問。變化身與他受用身。為是真實心。是化現心。
答。此二身是化。然化不離真。識論云。此二身。雖無真實心及心所。而有化現心心所法。無上覺者神力難思。故能化現無形質法。若不爾者。云何如來現貪瞋等。久已斷故。云何聲聞及傍生等知如來心。如來實心。等覺菩薩尚不知故。由此經說。化無量類。皆令有心。又說如來成所作智。化作三業。又說變化有依他心。依他實心相分現故。乃至自性法身。唯有真實常樂我凈。離諸雜染。眾善所依。無為功德。無色心等差別相用。自受用身。具無量種妙色心等。真實功德。若他受用及變化身。唯具無邊似色心等。利樂他用。化相功德。是以如來妙體。清凈法身。不去不來。如影如像。猶四王天之日月。顯清凈水中。不出不入。似憍尸迦之宮殿。現琉璃地內。
【現代漢語翻譯】 現代漢語譯本 證如之時，不作『如』的理解。能證的主體和所證的客體冥合為一體，就像日光與虛空融合一樣，不分彼此。這是沒有分別的狀態。如果要有明確的規範和理解，又如何能夠達到這種無分別的狀態呢？如果存在規範和理解的意義，那就有了分別。如果有了分別，那與后得智（證得真理后所獲得的智慧）又有什麼區別呢？
答：凡是討論分別，有三種情況。一是隨念分別，即剎那之後的念頭接續於之前的念頭。二是計度分別，也就是周遍計度（對事物進行普遍而詳細的推測和衡量）。三是自性分別，即任由心識自然地緣取外境，不帶有任何名言概念。現在所說的本智（根本智，指無分別智）證如，只是沒有隨念分別和計度分別這兩種分別，所以稱為無分別。然而，這並不妨礙存在自性分別。比如人喝水，雖然沒有用語言表達，但冷暖自知。因此，可知本智證如也具有規範和理解的意義。
問：變化身（佛爲了度化眾生而示現的各種化身）和他受用身（佛為地上菩薩所現的殊勝報身），是真實的心所顯現，還是化現的心所顯現？
答：這兩種身都是化現的。然而，化現不離真實。在《識論》中說：『這兩種身，雖然沒有真實的心及心所（心的各種作用），但有化現的心心所法。』無上覺者（佛）的神力不可思議，所以能夠化現沒有形質的法。如果不是這樣，那麼如何解釋如來示現貪嗔等煩惱？因為如來早就斷除了這些煩惱。又如何解釋聲聞（聽聞佛法而證悟的修行者）及傍生（畜生）等能夠知道如來的心？因為如來的真實心，連等覺菩薩（接近佛果的菩薩）尚且不能完全瞭解。因此，經中說，如來化現無量種類，都令其具有心。又說如來的成所作智（佛的智慧之一，能隨順眾生的根性而成就一切應作之事），能化作三業（身、口、意三種行為）。又說變化有依他心（依賴於其他條件而生起的心），因為依他實心（依賴於真實心而生起的心）的相分（心的顯現部分）顯現的緣故。乃至自性法身（佛的真如法性之身），唯有真實、常樂我凈（永恒的快樂和純凈的自我）的功德，遠離各種雜染，是眾善所依，具有無為功德，沒有色心等差別相用。自受用身（佛為自己享受法樂而現的報身），具有無量種妙色心等真實功德。至於他受用身及變化身，只具有無邊相似的色心等，用於利益和安樂他人，是化相功德。因此，如來的妙體，清凈法身，不去不來，如影如像，就像四王天（佛教中的護法天神）的日月，顯現在清凈的水中，不出不入，又像憍尸迦（帝釋天）的宮殿，顯現在琉璃地內。
【English Translation】 English version At the time of realizing Suchness (證如), do not create an understanding of 'Suchness' (如). The subject that realizes and the object that is realized merge into one, like sunlight merging with the void, without distinction between self and other. This is a state without discrimination. If there were to be clear norms and understanding, how could one attain this state of non-discrimination? If there is a meaning of norms and understanding, then there is discrimination. If there is discrimination, then how is it different from subsequent wisdom (后得智, wisdom attained after realizing the truth)?
Answer: In discussing discrimination, there are three types. First, sequential discrimination (隨念分別), where a thought in the next moment continues from the thought in the previous moment. Second, conceptual discrimination (計度分別), which is pervasive conceptualization (周遍計度, comprehensive and detailed speculation and measurement of things). Third, self-nature discrimination (自性分別), which is the natural grasping of external objects by consciousness, without any conceptual terms. Now, the fundamental wisdom (本智, fundamental wisdom, referring to non-discriminating wisdom) realizing Suchness, only lacks these two types of discrimination: sequential discrimination and conceptual discrimination, so it is called non-discriminating. However, this does not prevent the existence of self-nature discrimination. For example, when a person drinks water, although there is no verbal expression, one knows the coldness or warmth for oneself. Therefore, it can be known that the realization of Suchness by fundamental wisdom also has the meaning of norms and understanding.
Question: Are the Transformation Body (變化身, various manifestations of the Buddha to liberate sentient beings) and the Body of Enjoyment for Others (他受用身, the glorious reward body manifested by the Buddha for the bodhisattvas on the ground) manifested by a real mind, or are they manifested by a manifested mind?
Answer: These two bodies are manifestations. However, manifestation is not separate from reality. In the Treatise on Consciousness-only (識論), it says: 'These two bodies, although they do not have a real mind and mental functions (心所, various functions of the mind), they have manifested mind and mental functions.' The power of the unsurpassed Awakened One (佛, Buddha) is inconceivable, so he can manifest formless dharmas. If this were not the case, then how to explain the Buddha manifesting afflictions such as greed and anger? Because the Buddha has long eradicated these afflictions. Also, how to explain that the Shravakas (聲聞, practitioners who attain enlightenment by hearing the Buddha's teachings) and animals (傍生) can know the Buddha's mind? Because even the Equal Enlightenment Bodhisattvas (等覺菩薩, bodhisattvas close to Buddhahood) cannot fully understand the Buddha's real mind. Therefore, the sutra says that the Buddha manifests countless kinds, all of which are made to have a mind. It also says that the Buddha's Wisdom of Accomplishing Actions (成所作智, one of the Buddha's wisdoms, which can accomplish all that needs to be done according to the nature of sentient beings) can transform into the three karmas (三業, three types of actions: body, speech, and mind). It also says that transformation has a dependent mind (依他心, mind that arises depending on other conditions), because the appearance aspect (相分, the appearing part of the mind) of the dependent real mind (依他實心, mind that arises depending on the real mind) manifests. Even the Self-Nature Dharmakaya (自性法身, the Buddha's body of true suchness), only has the merits of reality, permanence, bliss, and purity (常樂我凈, eternal happiness and pure self), is far from all defilements, is the basis of all good, has unconditioned merits, and has no differentiated appearances and functions of form, mind, etc. The Self-Enjoyment Body (自受用身, the reward body manifested by the Buddha for his own enjoyment of the Dharma bliss) has countless kinds of wonderful form, mind, and other real merits. As for the Body of Enjoyment for Others and the Transformation Body, they only have boundless similar form, mind, etc., used to benefit and bring happiness to others, which are the merits of manifested appearances. Therefore, the Buddha's wonderful body, the pure Dharmakaya, neither goes nor comes, like a shadow or an image, like the sun and moon of the Four Heavenly Kings (四王天, guardian deities in Buddhism), appearing in pure water, neither going out nor entering, like the palace of Kausika (憍尸迦, Indra) appearing within the crystal ground.
非有非無。涅槃無名論云。法身無像。應物以形。般若無知。對緣而照。萬機頓赴而不撓其。神千難殊對而不幹其。慮動若行雲。止猶谷。神豈有心於彼。此情繫于動靜者。乎既無心於動。靜亦無像于去來。去來不以像故。無器而不形。動靜不以心故。無感而不應。然則心生於有心。像出於有像。像非我出故。金石流而不燋。心非我生故。日用而不勤。紜紜自彼。於我何為。所以智周萬物而不勞。形充八極而無患。益不可盈。損不可虧。寧復痾癘中達壽極雙樹。靈竭天棺。體盡焚燎者哉。是以諸佛不出世。亦不入涅槃。本悟真心成道。真心無形。豈有出沒耶。但隨有心機熟眾生。感見報化之身。所有見聞。皆是眾生心中之影像。故云心生於有心。像出於有像。則諸佛無心無身。豈有勞慮疲患者乎。復禮法師述三身義云。法身猶虛空之性。云蒸即翳。霧斂即明。其性本常矣。報身若乘空之日。赫矣高昇。朗然大照。其體恒在矣。化身如鑒水之影。沚清即現。流濁乃昏。顯晦不恒往來無定。夫化佛者。豈他歟。報身圓應之用。報身者何哉。悲智所成之體也。悲以廣濟為理。智以善權為業。所以因時降跡。隨物現身。身跡者用也。悲智者體也。體是其本。用是其末。依體興用。攝末歸本。欲求其異。理可然乎。報身即化也。
化身即法也。化身即法理微矣。還寄影喻而述焉。夫水中之日影也。不從外來。不從內出。不此不彼。不異不一。不無其狀。不有其質。倏然而存。忽焉而失。像著而動。性靈而謐。執實者為妄。知妄者了實。日何謂也。日若從外來者。水外寧在乎。若從內出者。水內先有乎。若言在此者。于彼不見乎。若言在彼者。於此不睹乎。若言是異者。一見有二乎。若言是一者。二見豈一乎。若言是無者。于見可亡乎。若言是有者。求體曾得乎。謂其生。生無所從。謂其滅。滅無所往。不生矣。不滅矣。性相寂然。心言路斷。斯可謂見水影之實性也。見影之性者。可見化身實性。見化之性者。即證法身之體也。凈名云。佛身即法身也。又觀身實相。觀佛亦然。般若云。若見諸相非相。即見如來。又離一切諸相。即名諸佛。是以舉足下足。道場觸處而無盡。開眼閉眼。諸佛現前而不滅。如上所說。一體三身。理事相成。體用交徹。不出不在。隱顯同時。皆是一心本宗正義。是以一身多身。皆是法界。所悟一法。即無礙法界。即事之理。全在多中。所現。乃是即理之事。全居一內。又成壞一際。緣起同時。如始造眾寶像時。十年像成。百年像壞。初得一寶之時。十年像成。百年像壞。總在得寶緣起之時。以百年不去。現在不住。眾
寶緣中無成壞體。以明智慈萬行諸波羅蜜三十七道品眾善法中。以成如來身。然一一緣中。無我無作者。無成壞體。方名正覺。
問。諸佛法身。湛然明凈。如何起六根之相。
答。一以即相明真。何乖大用。二以利他勝業。不斷化門。如寶性論云。依自利利他。成就業義故。說偈云。無漏及遍至。不滅法與恒。清涼不變異。不退寂靜處。諸佛如來身。如虛空無相。妙色常湛然。六根甚明凈。佛眼見眾色。耳聞一切聲。鼻能嗅諸香。舌能練眾味。身覺三昧觸。意知一切法。除諸稠林行。佛離虛空相。又偈云。如虛空無相。而現色等相。法身亦如是。具足六根相。又偈云。如來映象身。而不離本體。猶如一切色。不離於虛空。如法華經中。明六根清凈。眼見一切色。耳聞一切聲。鼻嗅一切香。舌了一切味。身現一切境。意知一切法等。
問。若眾生可度。則諸佛界增。眾生界減。若不可度。諸有行愿。皆悉唐捐。如何會通。斷其邪見。
答。經云。一切愚癡凡夫。不如實知一法界故。不如實見一法界故。起邪見心為眾生界增。眾生界減。所以只為不如實了一法界心。故見增減。又經云。眾生定相不可得故。又經云。眾生界無性故。眾生界無邊故。古德云。以要言之。眾生界猶如虛空。假使無量
【現代漢語翻譯】 現代漢語譯本：寶緣之中沒有成住壞空的實體。憑藉明智、慈悲、萬行以及諸波羅蜜（paramita，到達彼岸）、三十七道品等眾多善法，成就如來（Tathagata，如來）之身。然而，在每一個緣起之中，都沒有我、沒有作者，也沒有成住壞空的實體，這才稱之為正覺（Samyak-sambuddha，正等覺）。
問：諸佛的法身（Dharmakaya，法身），湛然明凈，如何生起六根（six sense organs，六根）之相？
答：一是因為即相明真，何妨礙大的作用？二是因為利益他人的殊勝事業，不斷絕教化的門徑。如《寶性論》（Ratnagotravibhāga，寶性論）所說：『依靠自利利他，成就事業的意義。』所以偈頌說：『無漏及遍至，不滅法與恒，清涼不變異，不退寂靜處，諸佛如來身，如虛空無相，妙色常湛然，六根甚明凈。佛眼見眾色，耳聞一切聲，鼻能嗅諸香，舌能練眾味，身覺三昧觸，意知一切法，除諸稠林行，佛離虛空相。』又偈頌說：『如虛空無相，而現色等相，法身亦如是，具足六根相。』又偈頌說：『如來映象身，而不離本體，猶如一切色，不離於虛空。』如《法華經》（Lotus Sutra，法華經）中，闡明六根清凈，眼見一切色，耳聞一切聲，鼻嗅一切香，舌了一切味，身現一切境，意知一切法等。
問：如果眾生可以被度化，那麼諸佛的世界就會增加，眾生的世界就會減少。如果眾生不可以被度化，那麼所有的行愿，都將完全白費。如何會通這些觀點，斷除這種邪見？
答：經中說：『一切愚癡凡夫，不如實知一法界（Dharmadhatu，法界）的緣故，不如實見一法界的緣故，生起邪見心，認為眾生界會增加，眾生界會減少。』所以只是因為不如實瞭解一法界的心，才看到增減。又經中說：『眾生的定相不可得的緣故。』又經中說：『眾生界無自性的緣故，眾生界無邊際的緣故。』古德說：『總而言之，眾生界猶如虛空，假使無量』
【English Translation】 English version: Within the precious causal nexus, there is no entity of formation, duration, decay, and emptiness. Through wisdom, compassion, myriad practices, and various wholesome dharmas such as the Paramitas (paramita, perfections) and the Thirty-seven Limbs of Enlightenment, the body of the Tathagata (Tathagata, Thus Gone One) is accomplished. However, in each causal arising, there is no self, no creator, and no entity of formation, duration, decay, and emptiness; only then is it called Samyak-sambuddha (Samyak-sambuddha, Perfectly Enlightened One).
Question: The Dharmakaya (Dharmakaya, Dharma Body) of all Buddhas is clear and pure. How does it give rise to the appearances of the six sense organs (six sense organs, six roots)?
Answer: Firstly, by illuminating the truth through appearances, what harm is there to great function? Secondly, through the supreme deeds of benefiting others, the gate of transformation is never cut off. As the Ratnagotravibhāga (Ratnagotravibhāga, Treatise on the Jewel Nature) says: 'Relying on self-benefit and benefiting others, the meaning of accomplishing deeds is established.' Therefore, the verse says: 'Without outflows and universally reaching, the undying Dharma is constant, cool, unchanging, non-retreating, and in a state of tranquility. The bodies of all Buddhas and Tathagatas are like space, without form, with wondrous colors constantly clear, and the six sense organs are extremely bright and pure. The Buddha's eyes see all forms, the ears hear all sounds, the nose can smell all fragrances, the tongue can discern all flavors, the body feels the touch of samadhi, and the mind knows all dharmas, removing the dense forest of actions; the Buddha is apart from the appearance of emptiness.' Another verse says: 'Like space, without form, yet manifesting appearances such as colors, the Dharmakaya is also like this, complete with the appearances of the six sense organs.' Another verse says: 'The Tathagata's mirror-like body does not depart from the original substance, just as all colors do not depart from space.' As in the Lotus Sutra (Lotus Sutra, Saddharma Puṇḍarīka Sūtra), it is clarified that the six sense organs are pure: the eyes see all forms, the ears hear all sounds, the nose smells all fragrances, the tongue understands all tastes, the body manifests all realms, and the mind knows all dharmas, and so on.
Question: If sentient beings can be liberated, then the realms of the Buddhas will increase, and the realms of sentient beings will decrease. If sentient beings cannot be liberated, then all vows and aspirations will be in vain. How can these views be reconciled to cut off this wrong view?
Answer: The sutra says: 'All ignorant ordinary beings, because they do not truly know one Dharmadhatu (Dharmadhatu, Dharma Realm), because they do not truly see one Dharmadhatu, give rise to wrong views, thinking that the realm of sentient beings will increase and the realm of sentient beings will decrease.' Therefore, it is only because they do not truly understand the mind of one Dharmadhatu that they see increase and decrease. Also, the sutra says: 'Because the fixed appearance of sentient beings cannot be obtained.' Also, the sutra says: 'Because the realm of sentient beings has no self-nature, because the realm of sentient beings is boundless.' An ancient master said: 'In short, the realm of sentient beings is like space, even if it is immeasurable.'
勝神通者。各無量劫行於虛空。求空邊際。終不可盡。非以不盡不名遊行。非以遊行令得其際。當知此中佛度生道理亦爾。非以當得令其有終。非以無終說有無得。是故若難一切眾生。皆當作佛。是則眾生雖多。必有終盡之疑。無不通也。起信論明。不思議業相。則諸佛境界。云何不思議。以非一非異。不有不無。非言思可定。情解所測故。稱不思議之業相。此不思議之業相者。謂與眾生作六根境界故。寶性論云。諸佛如來身。如虛空無相。為勝智者作六根境界。示現微妙色。出顯妙音聲。令嗅佛戒香。與佛妙法味。便覺三昧觸。令知深妙法。常化眾生。是真如之用。故云不思議業也。此本覺用與眾生心。本來無二。但不覺隨流。用即不現。用則于彼心中稱根顯現。而不作意我現差別。故云隨根。自然相應。見無不益。是隨染本覺之相。所以菩薩能行非道。通達正道。若入宗鏡門。究竟之道。則染凈由心。無非無正。若入方便門。分別之道。則菩薩大悲力故。常行無礙。
古德問云。非道之行。是煩惱業。菩薩應斷。云何行之。
答。有。三義。一。漸舍門。止。惡行善。二舍相門。善惡俱離。三隨相利益門。染凈俱行。此第三門。更有三意。一約行。自行修凈。化他隨染。二約人。化凡同染。化聖同凈
【現代漢語翻譯】 現代漢語譯本 勝神通者（擁有殊勝神通的人）。各于無量劫中行於虛空，尋求虛空的邊際，最終也不可能窮盡。不能因為不能窮盡，就說它沒有（指邊際或終點）。也不能因為（指設定一個終點）就能得到它的邊際。應當知道，這其中佛度化眾生的道理也是如此。不能因為當（眾生）將要成佛，就說（度化）有終結。也不能因為沒有終結，就說有或沒有得到（度化）。所以，如果有人質疑說一切眾生都將成佛，那麼就會產生眾生雖然眾多，但必定有終盡的疑問，這是不通達佛理的。起信論闡明，不可思議的業相，就是諸佛的境界。為什麼說是不可思議呢？因為它非一非異，不有不無，不是言語思慮可以確定的，也不是情感理解可以測度的，所以稱為不可思議的業相。這不可思議的業相，是指為眾生創造六根的境界。寶性論說，諸佛如來的身，如同虛空沒有形相，爲了殊勝智慧的人創造六根的境界，示現微妙的色相，發出顯赫的妙音，使人嗅到佛的戒香，給予佛的妙法滋味，使人覺悟三昧的觸感，使人知道深奧微妙的佛法，經常教化眾生，這是真如的作用，所以說是不可思議的業。這本覺的作用與眾生的心，本來沒有差別，只是因為不覺而隨波逐流，（本覺的）作用就不顯現。一旦（本覺的）作用顯現，就在眾生的心中隨著根器顯現，而不作意認為是我在顯現差別，所以說是隨著根器，自然相應，所見沒有不獲益的，這是隨順染污的本覺之相。所以菩薩能夠行於非正道，而通達正道。如果進入宗鏡門，達到究竟之道，那麼染與凈都由心而生，無所謂非與正。如果進入方便門，分別之道，那麼菩薩因為大悲願力的緣故，常常行於無礙。
古德問道：『非道之行，是煩惱之業，菩薩應該斷除，為什麼還要行之？』
回答：有三種含義。一、漸舍門：停止惡行，行持善行。二、舍相門：善與惡都遠離。三、隨相利益門：染與凈都並行。這第三門，更有三種含義。一、約行：自己修行清凈之行，教化他人隨順染污之行。二、約人：教化凡夫隨順染污之行，教化聖人隨順清凈之行。
【English Translation】 English version Those who have attained supreme spiritual powers, each traveling through the void for immeasurable kalpas, seeking the boundaries of emptiness, will ultimately find it impossible to exhaust. It is not because it cannot be exhausted that it is said to have no (referring to boundary or end). Nor is it because of (referring to setting an end) that one can attain its boundary. It should be known that the principle of the Buddha's deliverance of sentient beings is also like this. It is not because (sentient beings) are about to attain Buddhahood that (deliverance) is said to have an end. Nor is it because there is no end that it is said that there is or is not attainment (of deliverance). Therefore, if someone questions that all sentient beings will become Buddhas, then the doubt will arise that although sentient beings are numerous, they must have an end, which is not understanding the Buddha's teachings. The Awakening of Faith elucidates that the inconceivable karmic appearances are the realm of all Buddhas. Why are they said to be inconceivable? Because they are neither one nor different, neither existent nor non-existent, not something that can be determined by words or thoughts, nor can they be measured by emotional understanding, therefore they are called inconceivable karmic appearances. These inconceivable karmic appearances refer to creating the realms of the six senses for sentient beings. The Ratnagotravibhāga states that the bodies of all Buddhas and Tathagatas are like the void, without form, creating the realms of the six senses for those with supreme wisdom, manifesting subtle forms, emitting magnificent and wonderful sounds, allowing people to smell the fragrance of the Buddha's precepts, giving the taste of the Buddha's wonderful Dharma, enabling people to awaken to the touch of samadhi, enabling people to know the profound and subtle Dharma, constantly teaching sentient beings, this is the function of Suchness, therefore it is said to be inconceivable karma. This function of original enlightenment is originally no different from the minds of sentient beings, but because of non-awakening, it drifts along with the current, and the function (of original enlightenment) does not manifest. Once the function (of original enlightenment) manifests, it manifests in the minds of sentient beings according to their capacities, without intentionally thinking that 'I' am manifesting differences, therefore it is said to be according to their capacities, naturally corresponding, and there is no seeing that does not benefit, this is the appearance of original enlightenment that accords with defilement. Therefore, Bodhisattvas are able to walk on non-orthodox paths and attain the orthodox path. If one enters the Zongjing Gate and attains the ultimate path, then defilement and purity arise from the mind, and there is no non-orthodox or orthodox. If one enters the Upaya Gate, the path of differentiation, then Bodhisattvas, because of their great compassion and vows, constantly walk without obstruction.
An ancient master asked: 'The practice of non-orthodox paths is the karma of afflictions, which Bodhisattvas should eliminate, why do they still practice it?'
The answer is: There are three meanings. First, the Gradual Abandonment Gate: stop evil deeds and practice good deeds. Second, the Abandonment of Appearances Gate: both good and evil are abandoned. Third, the Following Appearances for Benefit Gate: defilement and purity are practiced simultaneously. This third gate has three more meanings. First, regarding practice: one cultivates pure practices for oneself and teaches others to follow defiled practices. Second, regarding people: one teaches ordinary people to follow defiled practices and teaches sages to follow pure practices.
。三約法。隨世間法。必須現染。修菩薩法。必須修凈。
又問。菩薩行非通修何道。
答。道有三種。一證道。謂二空真如。正體智證。二助道。緣修萬行。助顯真理。三不住道。即是悲智。不住生死。不住涅槃。所以菩薩示行。現同其事。為欲同惡止惡。同善進善。若其疏異。教化即難。故須行非而度脫之。皆令悟入同體真心耳。所以入楞伽經云。出世間上上波羅蜜者。如實能知。但是自心虛妄分別。見外境界。爾時實知。唯是自心。見內外法。不虛妄分別。不取內外自心色相故。菩薩摩訶薩。如。實能知一切法故。行檀波羅蜜為令一切眾生。得無怖畏安隱樂故。乃至菩薩。如實觀察自心分別之相。不見分別。不墮二邊。依如實修行。轉身不見一法生。不見一法滅。自身內證聖行修行。是菩薩般若波羅蜜。還原觀云。智身影現眾緣觀者。謂智體唯一能鑒眾緣。緣相本空。智體寂照。諸緣相盡。如如獨存。謂有為之法。無不俱含真性。故知真心遍一切處。無緣不具。無法不隨。所以華嚴經云。佛身充滿於法界。普現一切眾生前。隨緣赴感靡不周。而恒處此菩提座。大智度論云。如日照天下。不能令高者下。下者高。但顯現而已。佛亦如是。于諸法無所作故。經云。佛身。無為。不墮諸數。
問。
【現代漢語翻譯】 現代漢語譯本：三條約定。隨順世間法，必須示現染污。修菩薩法，必須修清凈。
又問：菩薩的修行，不是普遍地修習哪種道？
答：道有三種。一是證道，指二空真如（證悟空性和真如），正體智證（以正體智慧證悟）。二是助道，緣于修習萬行，幫助顯現真理。三是不住道，即是悲智（慈悲和智慧），不住于生死，不住于涅槃。所以菩薩示現種種行為，表面上與世人相同，是爲了與作惡者一同止惡，與行善者一同進善。如果行為差異太大，教化就難以進行。所以需要示現與凡夫相似的行為來度脫他們，使他們都能領悟到同體的真心。所以《入楞伽經》說：『出世間最上乘的波羅蜜（到達彼岸的方法），是如實地了知，一切都只是自心的虛妄分別，所見的外在境界，這時真正了知，唯有自心，所見內外之法，不虛妄分別，不執取內外自心的色相。』所以菩薩摩訶薩（偉大的菩薩），如實地了知一切法，行檀波羅蜜（佈施的到達彼岸的方法），是爲了使一切眾生，得到沒有怖畏的安穩快樂。乃至菩薩，如實地觀察自心分別之相，不見有分別，不落入二邊（常見和斷見），依如實修行，轉身不見一法生，不見一法滅，自身內證聖行修行，這是菩薩的般若波羅蜜（智慧的到達彼岸的方法）。《還原觀》說：『智身影現眾緣觀』，是指智慧的本體是唯一的，能夠照見眾多的因緣。因緣的相狀本來是空的，智慧的本體寂靜照耀，各種因緣的相狀消失殆盡，如如不動地獨自存在。所謂有為之法，沒有不包含真性的，所以知道真心遍佈一切處，沒有因緣不具備，沒有法則不隨順。所以《華嚴經》說：『佛身充滿於法界，普遍顯現在一切眾生面前，隨順因緣赴應感應沒有不周遍的，而恒常安處於此菩提座。』《大智度論》說：『如太陽照耀天下，不能使高處降低，低處升高，只是顯現而已。佛也是這樣，對於諸法沒有造作。』經上說：『佛身，無為，不落入各種數量之中。』
問：
【English Translation】 English version: Three agreements. Following the ways of the world, one must manifest defilement. Practicing the Bodhisattva path, one must cultivate purity.
Question: What path is it that a Bodhisattva does not universally cultivate?
Answer: There are three kinds of paths. First is the path of realization, referring to the two emptinesses and Suchness (emptiness of self and phenomena, and true nature), realized through the wisdom of the true essence. Second is the path of assistance, relying on the cultivation of myriad practices to help reveal the truth. Third is the path of non-abiding, which is compassion and wisdom, not abiding in birth and death, not abiding in Nirvana. Therefore, Bodhisattvas demonstrate various actions, appearing the same as ordinary people, in order to stop evil with those who do evil, and advance goodness with those who do good. If the differences in behavior are too great, it will be difficult to teach and transform. Therefore, it is necessary to manifest behavior similar to ordinary people to liberate them, so that they can all awaken to the true mind of the same essence. Therefore, the Laṅkāvatāra Sūtra says: 'The supreme pāramitā (perfection, way to the other shore) of transcending the world is to truly know that everything is merely the false discrimination of one's own mind, and the external realms that are seen. At this time, one truly knows that it is only one's own mind, and the internal and external dharmas that are seen are not falsely discriminated, and one does not grasp the forms of the internal and external self-mind.' Therefore, the Bodhisattva-mahāsattva (great Bodhisattva), truly knows all dharmas, and practices dāna-pāramitā (perfection of giving) in order to enable all beings to obtain secure happiness without fear. Even the Bodhisattva, truly observes the appearance of the discriminations of his own mind, and does not see discriminations, does not fall into the two extremes (eternalism and nihilism), relies on true practice, and upon turning around, does not see a single dharma arising, does not see a single dharma ceasing, and personally inwardly realizes the holy practice. This is the prajñā-pāramitā (perfection of wisdom) of the Bodhisattva. The Original Contemplation says: 'The wisdom-shadow appearing in the contemplation of numerous conditions' refers to the fact that the essence of wisdom is unique and can illuminate numerous conditions. The appearances of conditions are originally empty, and the essence of wisdom is serene and illuminating. When the appearances of all conditions disappear, it exists alone in Suchness. The so-called conditioned dharmas all contain true nature, so it is known that the true mind pervades all places, there is no condition that is not complete, and there is no dharma that does not follow. Therefore, the Avataṃsaka Sūtra says: 'The Buddha's body fills the dharmadhātu (dharma realm), universally appearing before all sentient beings, responding to conditions and fulfilling all needs without exception, and constantly abiding on this bodhi (awakening) seat.' The Mahāprajñāpāramitāśāstra says: 'Like the sun shining on the world, it cannot make the high lower or the low higher, it merely illuminates. The Buddha is also like this, having no action towards dharmas.' The sutra says: 'The Buddha's body is unconditioned, not falling into any numbers.'
Question:
一心實相。福智同如。云何分真化虛實之佛身。有供養福田之優劣。
答。佛非真化。真化從心。心真。則真福無邊。心假。則假報有限。如噁心出佛身血。執佛身實有。則血從心生。若敬心欲見佛化身。則佛從心現。故知隱顯在我。佛身無為。優劣唯心。福田平等。
如大智度論問云。佛若無分別者。供養真佛。乃至無餘涅槃。福故不盡。供養化佛亦爾不。
佛答。供養化佛。真佛。其福無異。何以故。佛得諸法實相故。供養福無盡。化佛亦不離實相故。若供養者。心能不異。其福亦等。
問曰。化佛無十力等諸功德。云何與真佛等。
答曰。十力等諸功德。皆入諸法實相。若十力等離諸法實相。則非佛法。墮顛倒邪見。
問曰。若爾。真化中定有諸法實相者。何以言噁心出佛身血得逆罪。不說化佛。
答曰。經中但說噁心出佛身血。不辯真化。若供養化佛得具足福者。噁心毀呰。亦應得逆罪。惡人定謂化佛是真。而噁心出血。血則為出。便得逆罪。故知隨心虛實。佛無定形。實相理中。罪福俱寂。
問。報化既同實相。云何教中說佛壽量。有其延促。
答。一心真如性無盡故。即十方諸佛之壽量。是以山斤海滴。尚可比方。空界地塵。猶能知數。況如來
【現代漢語翻譯】 現代漢語譯本： 一心實相（ekacitta-vastu laksana，指唯一真實的法性）。福智同如（punya-jnana samata，指福德與智慧相同）。為何要區分真佛（satya-buddha，指真實的佛）和化佛（nirmana-buddha，指應化之佛）的虛實佛身，以及供養福田（punya-ksetra，指種福的田地）的優劣呢？
答：佛並非真或化，真化源於心。心真，則真福無邊；心假，則假報有限。例如，以噁心使佛出血，執著于佛身真實存在，則血從心生。若以敬心欲見佛的化身，則佛從心顯現。因此可知，隱顯在於我心，佛身本無為。優劣在於心，福田平等。
如《大智度論》（Mahaprajnaparamita-sastra）中問：佛若無分別，那麼供養真佛乃至無餘涅槃（nirupadisesa-nirvana，指無餘依涅槃）的佛，福德不會窮盡。供養化佛也是如此嗎？
佛答：供養化佛和真佛，其福德沒有差別。為什麼呢？因為佛已證得諸法實相（sarva-dharma-vastu laksana，指一切法的真實相狀），所以供養的福德無有窮盡。化佛也不離實相。如果供養者心無分別，其福德也相等。
問：化佛沒有十力（dasa-bala，指佛的十種力量）等諸功德，如何與真佛相等？
答：十力等諸功德，都歸入諸法實相。如果十力等離開諸法實相，那就不是佛法，而是墮入顛倒邪見。
問：如果這樣，真佛和化佛中必定有諸法實相，為何說以噁心使佛出血會得到逆罪（anantariya-karma，指五逆罪），而不說化佛？
答：經中只說以噁心使佛出血，沒有區分真佛和化佛。如果供養化佛能得到具足的福德，那麼以噁心譭謗也應得到逆罪。惡人必定認為化佛是真佛，因而以噁心出血，血就真的被流出，便會得到逆罪。所以可知，隨心而有虛實，佛沒有固定形相。在實相的道理中，罪與福都寂滅。
問：報身（sambhogakaya，指報身佛）和化身既然都同於實相，為何經典中說佛的壽命有長短？
答：因為一心真如（ekacitta-tathata，指唯一的心之真如）的體性沒有窮盡，所以十方諸佛的壽命也是如此。因此，山和斤、海和滴尚可比較，空界和地塵還能知數，何況如來（tathagata，指如來）的壽命呢？
【English Translation】 English version: Eka-citta-vastu laksana (一心實相, the one mind's true nature) is identical in punya-jnana samata (福智同如, merit and wisdom). Why differentiate between the true and manifested Buddha bodies, and the superiority or inferiority of offering to punya-ksetra (福田, fields of merit)?
Answer: Buddhas are neither truly real nor merely manifested. Truth and manifestation arise from the mind. If the mind is true, then true merit is boundless; if the mind is false, then false rewards are limited. For example, if one draws blood from a Buddha with an evil mind, clinging to the belief that the Buddha's body is truly real, then the blood arises from the mind. If one reverently desires to see the manifested body of a Buddha, then the Buddha appears from the mind. Therefore, know that appearance and disappearance depend on oneself; the Buddha's body is non-active. Superiority or inferiority lies solely in the mind; the field of merit is equal.
As asked in the Mahaprajnaparamita-sastra (大智度論): If the Buddha is without discrimination, then offering to a true Buddha, even to a Buddha in nirupadisesa-nirvana (無餘涅槃, nirvana without remainder), will result in inexhaustible merit. Is it the same for offering to a manifested Buddha?
The Buddha answers: Offering to a manifested Buddha and a true Buddha results in the same merit. Why? Because the Buddha has attained sarva-dharma-vastu laksana (諸法實相, the true nature of all dharmas), therefore the merit of offering is inexhaustible. The manifested Buddha is also not separate from the true nature. If the mind of the offerer is without discrimination, the merit is also equal.
Question: The manifested Buddha does not possess the ten powers (dasa-bala, 十力) and other merits. How can it be equal to the true Buddha?
Answer: The ten powers and other merits all enter into the true nature of all dharmas. If the ten powers and other merits are separate from the true nature of all dharmas, then it is not the Buddha's Dharma, but falls into inverted and heretical views.
Question: If that is so, and the true and manifested Buddhas certainly possess the true nature of all dharmas, why is it said that drawing blood from a Buddha with an evil mind results in an anantariya-karma (逆罪, unpardonable crime), but not for a manifested Buddha?
Answer: The sutras only speak of drawing blood from a Buddha with an evil mind, without distinguishing between true and manifested Buddhas. If offering to a manifested Buddha results in complete merit, then slandering with an evil mind should also result in an unpardonable crime. Evil people certainly believe that the manifested Buddha is true, and therefore draw blood with an evil mind, and the blood is truly drawn, resulting in an unpardonable crime. Therefore, know that reality and unreality depend on the mind; the Buddha has no fixed form. In the principle of true nature, both sin and merit are quiescent.
Question: Since the sambhogakaya (報身, reward body) and nirmanakaya (化身, transformation body) are both identical to the true nature, why do the teachings say that the lifespan of the Buddha has varying lengths?
Answer: Because the nature of eka-citta-tathata (一心真如, the one mind's suchness) is inexhaustible, so is the lifespan of all Buddhas in the ten directions. Therefore, mountains and pounds, seas and drops can still be compared; the empty realm and the dust of the earth can still be numbered, let alone the lifespan of the Tathagata (如來, Thus Come One)?
常樂我凈法身慧命。豈窮邊際乎。故云法性壽者。非得命根。亦無連持。強指不遷不變。名之為壽。此壽非長量。亦非短量。無延促。強指法界。同虛空量。此即非身之身。無壽之壽。不量之量也。故金光明經偈云。一切諸水。可知幾滴。無有能數釋尊壽命。諸須彌山。可知斤兩。無有能量釋尊壽命。一切大地。可知塵數。無有能算釋尊壽命。虛空分界。尚可盡邊。無有能計釋尊壽命。法華疏釋如來壽量品云。壽者。受也。若法身。真如不隔諸法。故名為受。若報身。境知相應。故名為受。若應身。一期報得百年不斷。故名為受。法身如來。以如理為命。報身如來。以智慧為命。應身如來。以同緣理為命。法身如來如理命者。有佛無佛。性相常然。不論相應與相續。亦無有量及無量。經云。非如非異。非虛非實。蓋是詮量法身如理命也。詮量報身如來者。以如如智。契如如境。境發智為報。智冥境為受。境既無量無邊。常住不滅。智亦如是。函大蓋大。經偈云。我智力如是。久修業所得。慧光照無量。壽命無數劫。此是詮量報。身如來智慧命也。詮量應身者。應身同緣。緣。長同長。緣促同促。紜紜自彼。於我無為。經云。數數現生。數數現滅。或復自說名字不同。年紀大小。此是詮量應佛同緣命也。無生義云。性自
【現代漢語翻譯】 現代漢語譯本 常樂我凈法身慧命，難道有窮盡的邊際嗎？所以說『法性壽者』，並非得到命根，也沒有連結和持續。勉強指認為不遷移不變異，稱之為『壽』。這個『壽』不是長短可以衡量的，沒有延長和縮短。勉強指認為法界，等同虛空的量。這就是非身之身，無壽之壽，不可量之量啊。所以《金光明經》的偈頌說：『一切諸水，可以知道有多少滴；沒有能夠數清釋迦牟尼佛壽命的。諸須彌山，可以知道有多少斤兩；沒有能夠衡量釋迦牟尼佛壽命的。一切大地，可以知道有多少塵數；沒有能夠算清釋迦牟尼佛壽命的。虛空分界，尚且可以窮盡邊際；沒有能夠估計釋迦牟尼佛壽命的。』 《法華疏》解釋《如來壽量品》說：『壽，就是受。如果是法身，真如不隔絕諸法，所以名為受。如果是報身，境和知相應，所以名為受。如果是應身，一生報得百年不斷，所以名為受。』法身如來，以如理為命。報身如來，以智慧為命。應身如來，以同緣理為命。法身如來如理命，有佛無佛，自性常然，不論相應與相續，也沒有有量和無量。《經》說：『非如非異，非虛非實』，大概是詮釋法身如理命啊。 詮釋報身如來，以如如智，契合如如境，境發智為報，智冥境為受。境既然無量無邊，常住不滅，智也是這樣，函大蓋大。《經》中的偈頌說：『我智力如是，久修業所得，慧光照無量，壽命無數劫。』這是詮釋報身如來智慧命啊。 詮釋應身，應身同緣，緣長同長，緣短同短，紛紛擾擾來自彼方，於我無為。《經》說：『數數現生，數數現滅，或者自己說名字不同，年紀大小。』這是詮釋應佛同緣命啊。《無生義》說，自性...
【English Translation】 English version The Dharma-body's (Dharmakaya) qualities of permanence, bliss, self, and purity, along with its wisdom and life, are they exhaustible? Therefore, it is said that 'the life of Dharma-nature' (Dharmata) is not obtained from a life-root, nor is it connected or sustained. It is forcibly designated as unmoving and unchanging, and called 'life' (壽, shou). This 'life' is not measurable by length, nor by shortness. It has no extension or contraction. It is forcibly designated as the Dharma-realm (Dharmadhatu), equal to the measure of space. This is the body that is not a body, the life that is not life, the measure that is immeasurable. Therefore, the verse in the Golden Light Sutra says: 'All the waters can be known by the number of drops; none can count the life of Shakyamuni Buddha. All the Mount Sumerus can be known by their weight; none can measure the life of Shakyamuni Buddha. All the great earth can be known by the number of dust particles; none can calculate the life of Shakyamuni Buddha. The boundaries of space can still be exhausted; none can estimate the life of Shakyamuni Buddha.' The Fa Hua Shu (Lotus Sutra Commentary) explains the Chapter on the Duration of the Life of the Tathagata (如來壽量品, Rulai Shouliang Pin) saying: 'Life (壽, shou) is reception (受, shou). If it is the Dharma-body (法身, Dharmakaya), true thusness (真如, tathata) is not separated from all dharmas, therefore it is called reception. If it is the Reward-body (報身, Sambhogakaya), the object and knowledge correspond, therefore it is called reception. If it is the Manifestation-body (應身, Nirmanakaya), a lifetime's reward is obtained for a hundred years without interruption, therefore it is called reception.' The Dharma-body Tathagata takes 'as-it-is principle' (如理, rulǐ) as life. The Reward-body Tathagata takes wisdom as life. The Manifestation-body Tathagata takes 'shared-condition principle' (同緣理, tongyuanlǐ) as life. The Dharma-body Tathagata's 'as-it-is principle life' is such that whether there is a Buddha or not, the nature and characteristics are always thus. It does not discuss correspondence or continuity, nor does it have measure or immeasure. The Sutra says: 'Neither like nor different, neither empty nor real,' which is probably an explanation of the Dharma-body's 'as-it-is principle life.' Explaining the Reward-body Tathagata, with 'as-it-is wisdom' (如如智, ruruzhi), it accords with 'as-it-is object' (如如境, rurujing). The object gives rise to wisdom as reward, and wisdom merges with the object as reception. Since the object is immeasurable and boundless, permanent and indestructible, so is wisdom, like a large container with a large lid. The verse in the Sutra says: 'My wisdom power is like this, obtained through long cultivation of karma. The light of wisdom illuminates immeasurably, and life is countless kalpas.' This is an explanation of the Reward-body Tathagata's wisdom life. Explaining the Manifestation-body, the Manifestation-body shares conditions. When conditions are long, it is long; when conditions are short, it is short. The myriad phenomena arise from that side, but for me, there is no action. The Sutra says: 'Appearing in birth again and again, disappearing in extinction again and again, or speaking of different names and ages.' This is an explanation of the Manifestation-body Buddha's shared-condition life. The Meaning of No-Birth says, self-nature...
爾者。即是法性空。空即菩提。今生身命。從過去貪取中生。意。既是法性空。當知今生身命。亦即是從法性空中出。法性既空。所生身命。亦還法性空去。故涅槃經云。如八大河。及諸小河。悉入大海。如是一切人中天上。地及虛空。壽命大河。悉入如來壽命海中。又如阿耨達池。出四大河。如來亦爾。出一切命。命既從如出。還如去。六根亦如是。從如出。還如去。若信如上所說。如來壽量。佛親校量功德。譬如有人。于無量億劫行五波羅蜜。不如以般若正智。發一念信心。比前功德百千萬倍。故法華經偈云。是人于百千。萬億劫數中。行此諸功德。如上之所說。有善男女等。聞我說壽命。乃至一念信。其福過於彼。
問。既立一心正報之身。須有一心依報之土。身已具三。土有幾種。
答。隨義區分。相亦多種。華嚴具十土。或一二三等。開合不定。臺教云。佛國有四。一染凈國。凡聖同居。二有餘國。方便人住。三果報國。純法身菩薩居。即因陀羅網無障礙土。四常寂光。即妙覺所居。又經論通辯有五。古釋云。一法性土。真如為體。或五法中。以清凈法界為體。真如與法界。總相門中即不殊。別相門中即有異。真如遍一切。因果兼該通即廣。清凈法界即狹。唯果位故。二實報土。力無畏等一切
【現代漢語翻譯】 現代漢語譯本： 爾者，即是法性空（一切事物本性的空性）。空即菩提（覺悟）。今生之身命，從過去之貪取中產生。意即法性本空，當知今生之身命，亦是從法性空中而出。法性既然是空，所生之身命，亦還歸於法性空去。故《涅槃經》云：『如八大河，及諸小河，悉入大海。如是一切人中天上，地及虛空，壽命大河，悉入如來壽命海中。』又如阿耨達池（梵文Anavatapta，意為無熱惱池），出四大河。如來（梵文Tathāgata，意為如來）亦爾，出一切命。命既從如來出，還歸如來去。六根（眼、耳、鼻、舌、身、意）亦如是，從如來出，還歸如來去。若信如上所說，如來壽量，佛親校量功德，譬如有人，于無量億劫行五波羅蜜（佈施、持戒、忍辱、精進、禪定），不如以般若（梵文Prajñā，意為智慧）正智，發一念信心，比前功德百千萬倍。故《法華經》偈云：『是人于百千，萬億劫數中，行此諸功德，如上之所說。有善男女等，聞我說壽命，乃至一念信，其福過於彼。』 問：既立一心正報之身，須有一心依報之土。身已具三，土有幾種？ 答：隨義區分，相亦多種。《華嚴經》具十土，或一二三等，開合不定。臺教云：佛國有四。一染凈國，凡聖同居。二有餘國，方便人住。三果報國，純法身菩薩居，即因陀羅網（帝釋天宮殿上的網）無障礙土。四常寂光，即妙覺所居。又經論通辯有五。古釋云：一法性土，真如（事物的真實如是的狀態）為體。或五法中，以清凈法界為體。真如與法界，總相門中即不殊，別相門中即有異。真如遍一切，因果兼該通即廣。清凈法界即狹，唯果位故。二實報土，力無畏等一切
【English Translation】 English version: That is, the emptiness of Dharma-nature (the emptiness of the inherent nature of all things). Emptiness is Bodhi (enlightenment). This present life arises from past greed. Since the meaning is that Dharma-nature is empty, know that this present life also comes from the emptiness of Dharma-nature. Since Dharma-nature is empty, the life that arises also returns to the emptiness of Dharma-nature. Therefore, the Nirvana Sutra says: 'Just as the eight great rivers and all the small rivers flow into the great ocean, so all the great rivers of life in the heavens and among humans, on earth and in the void, flow into the ocean of the Tathāgata's (meaning 'Thus Come One') life.' Furthermore, just as the Anavatapta (meaning 'without heat') pond gives rise to four great rivers, so too does the Tathāgata give rise to all life. Since life comes from the Tathāgata, it returns to the Tathāgata. The six senses (eye, ear, nose, tongue, body, and mind) are also like this: they come from the Tathāgata and return to the Tathāgata. If one believes in what is said above, the Tathāgata's lifespan, the Buddha's own measured merit, it is like someone who practices the five Paramitas (giving, morality, patience, diligence, and meditation) for countless eons, it is not as good as generating a single thought of faith with Prajñā (wisdom) right knowledge, which is a hundred thousand times greater than the previous merit. Therefore, the verse in the Lotus Sutra says: 'This person, in hundreds of thousands, myriads of millions of kalpas, practices these merits, as described above. If good men and women hear me speak of lifespan, even with a single thought of faith, their merit surpasses that.' Question: Since a single mind's reward body is established, there must be a single mind's dependent land. The body already possesses three aspects, how many kinds of lands are there? Answer: According to the meaning, there are various distinctions, and the appearances are also diverse. The Avatamsaka Sutra contains ten lands, or one, two, three, etc., with opening and closing being indefinite. The Tiantai teaching says: There are four Buddha lands. First, the defiled and pure land, where ordinary beings and sages dwell together. Second, the land with remainder, where those with expedient means dwell. Third, the land of retribution, where pure Dharma-body Bodhisattvas dwell, which is the unobstructed land of Indra's net. Fourth, the eternally tranquil light, where the Wonderful Enlightenment dwells. Furthermore, the sutras and treatises generally discuss five. Ancient interpretations say: First, the Dharma-nature land, with Suchness as its substance. Or among the five Dharmas, with the pure Dharma-realm as its substance. Suchness and the Dharma-realm are not different in the general aspect, but they are different in the specific aspect. Suchness pervades everything, encompassing both cause and effect, thus it is broad. The pure Dharma-realm is narrow, because it is only the fruit position. Second, the land of actual reward, with powers, fearlessness, and all
功德。無漏。五陰以為體性。攝相歸性。以真如為體。因修萬行。果起酬因。真實果報之所招感。名實報土。于佛自受用身中。以四智為身。所依十力四無所畏功德。以之為土。三色相土。攝境從心。自利后得智為體。最極自在凈識為相。第八無垢。名為凈識。大圓鏡智后得智中之所變。攝相歸性。亦以真如為體。若約相別。四塵為體。四他受用土。攝境從心。利他后得智為體。攝相歸性。以真如為體。若約相別。四塵為體。五變化土。菩薩變化土有漏者。同前。攝境從心。本識。為體。無漏者。同前。自利后得智為體。佛亦同此體。約性。真如為體。相別。四塵五塵為體。然變土者。若第八識中從種子變生。四塵五塵現行者。名因緣變。佛唯無漏。菩薩有漏通凈穢。若六七識所變者。名分別變。佛唯無漏。報化二土。或通凈穢。若第七識有漏位中。但內緣第八識見分。不能變土。若無漏六七后得智中能變之者。唯通影。不可受用。為不從種生故。但可現凈穢之相。教化眾生。上諸身土。言總體。則皆以一心法界如來藏性為體。以法爾故。約別體。則如上所辯。
問。凈穢二土。為當同體異見。為當別體異見。為當無體妄見。為當有體妄見。
答。非同非異。不有不無。但隨自心因業所現。安法師云。凈
【現代漢語翻譯】 現代漢語譯本 功德（Gongde，merit）。無漏（Wulou，untainted）。以五陰（Wuyin，five aggregates）為體性。攝相歸性（Shexiang guixing，recollecting phenomena to return to nature）。以真如（Zhenru，Tathata）為體。因修萬行（Yin xiu wanxing，due to cultivating myriad practices）。果起酬因（Guo qi chou yin，the fruition arises to repay the cause）。真實果報之所招感（Zhenshi guobao zhi suo zhaogan，what is summoned by the true retribution）。名實報土（Ming shibao tu，called the Land of True Retribution）。于佛自受用身中（Yu fo zi shouyong shen zhong，in the Buddha's self-enjoyment body）。以四智（Sizhi，four wisdoms）為身。所依十力（Shi li，ten powers）四無所畏（Si wusuowei，four fearlessnesses）功德。以之為土。三色相土（San sexiang tu，three form-realm lands）。攝境從心（She jing cong xin，recollecting realms from the mind）。自利后得智為體（Zili houde zhi wei ti，the wisdom attained after self-benefit is the substance）。最極自在凈識為相（Zui ji zizai jing shi wei xiang，the most supremely free pure consciousness is the appearance）。第八無垢（Di ba wugou，the eighth undefiled）。名為凈識（Ming wei jing shi，called pure consciousness）。大圓鏡智（Dayuanjing zhi，Great Perfect Mirror Wisdom）后得智中之所變。攝相歸性。亦以真如為體。若約相別。四塵為體。四他受用土（Si ta shouyong tu，four lands of others' enjoyment）。攝境從心。利他后得智為體（Lita houde zhi wei ti，the wisdom attained after benefiting others is the substance）。攝相歸性。以真如為體。若約相別。四塵為體。五變化土（Wu bianhua tu，five transformation lands）。菩薩變化土有漏者（Pusa bianhua tu youlou zhe，the transformation land of Bodhisattvas with outflows）。同前。攝境從心。本識（Ben shi，alaya consciousness）。為體。無漏者。同前。自利后得智為體。佛亦同此體。約性。真如為體。相別。四塵五塵為體。然變土者。若第八識中從種子變生（Ran bian tu zhe, ruo di ba shi zhong cong zhongzi bian sheng，however, regarding the transformation of lands, if it transforms from seeds in the eighth consciousness）。四塵五塵現行者。名因緣變（Si chen wu chen xianxing zhe, ming yinyuan bian，the manifestation of the four or five dusts is called transformation by causes and conditions）。佛唯無漏。菩薩有漏通凈穢。若六七識所變者（Ruo liu qi shi suo bian zhe，if it is transformed by the sixth and seventh consciousnesses）。名分別變（Ming fenbie bian，it is called transformation by discrimination）。佛唯無漏。報化二土。或通凈穢。若第七識有漏位中（Ruo di qi shi youlou wei zhong，if in the position of the seventh consciousness with outflows）。但內緣第八識見分（Dan nei yuan di ba shi jian fen，it only internally conditions the seeing-portion of the eighth consciousness）。不能變土。若無漏六七后得智中能變之者（Ruo wulou liu qi houde zhi zhong neng bian zhi zhe，if those who can transform in the wisdom attained after the sixth and seventh consciousnesses without outflows）。唯通影。不可受用。為不從種生故（Wei tong ying, bu ke shouyong, wei bu cong zhong sheng gu，it only connects with shadows, cannot be enjoyed, because it does not arise from seeds）。但可現凈穢之相。教化眾生。上諸身土。言總體。則皆以一心法界如來藏性為體（Dan ke xian jing hui zhi xiang, jiaohua zhongsheng. Shang zhu shen tu. Yan zongti, ze jie yi yixin fajie rulaizang xing wei ti，it can only manifest the appearance of purity and impurity to teach sentient beings. The above bodies and lands, generally speaking, all take the nature of the One Mind, Dharma Realm, and Tathagatagarbha as their substance）。以法爾故。約別體。則如上所辯（Yi fa er gu. Yue bie ti, ze ru shang suo bian，because of the Dharma's inherent nature. Speaking of separate substances, it is as discussed above）。
問。凈穢二土。為當同體異見（Wen. Jing hui er tu. Wei dang tong ti yi jian，Question: Are the pure and impure lands of the same substance but different views）？為當別體異見（Wei dang bie ti yi jian，or are they of different substances and different views）？為當無體妄見（Wei dang wu ti wang jian，or are they illusory views without substance）？為當有體妄見（Wei dang you ti wang jian，or are they illusory views with substance）？
答。非同非異。不有不無。但隨自心因業所現（Da. Fei tong fei yi. Bu you bu wu. Dan sui zi xin yin ye suo xian，Answer: Neither the same nor different, neither existent nor non-existent, but manifested according to one's own mind, causes, and karma）。安法師云。凈（An fashi yun. Jing，Master An said: Pure）
【English Translation】 English version Merit (Gongde). Untainted (Wulou). Taking the five aggregates (Wuyin) as its substance. Recollecting phenomena to return to nature (Shexiang guixing). Taking Suchness (Zhenru, Tathata) as its substance. Due to cultivating myriad practices (Yin xiu wanxing). The fruition arises to repay the cause (Guo qi chou yin). What is summoned by the true retribution (Zhenshi guobao zhi suo zhaogan). Called the Land of True Retribution (Ming shibao tu). In the Buddha's self-enjoyment body (Yu fo zi shouyong shen zhong). Taking the four wisdoms (Sizhi) as the body. Relying on the ten powers (Shi li) and four fearlessnesses (Si wusuowei) merits. Taking these as the land. Three form-realm lands (San sexiang tu). Recollecting realms from the mind (She jing cong xin). The wisdom attained after self-benefit is the substance (Zili houde zhi wei ti). The most supremely free pure consciousness is the appearance (Zui ji zizai jing shi wei xiang). The eighth undefiled (Di ba wugou). Called pure consciousness (Ming wei jing shi). Transformed from the Great Perfect Mirror Wisdom (Dayuanjing zhi) and the wisdom attained after. Recollecting phenomena to return to nature. Also taking Suchness as its substance. If distinguishing by appearance, the four dusts are the substance. Four lands of others' enjoyment (Si ta shouyong tu). Recollecting realms from the mind. The wisdom attained after benefiting others is the substance (Lita houde zhi wei ti). Recollecting phenomena to return to nature. Taking Suchness as its substance. If distinguishing by appearance, the four dusts are the substance. Five transformation lands (Wu bianhua tu). The transformation land of Bodhisattvas with outflows (Pusa bianhua tu youlou zhe). Same as before. Recollecting realms from the mind. Alaya consciousness (Ben shi) is the substance. Those without outflows. Same as before. The wisdom attained after self-benefit is the substance. The Buddha also has this substance. Speaking of nature, Suchness is the substance. Distinguishing by appearance, the four or five dusts are the substance. However, regarding the transformation of lands, if it transforms from seeds in the eighth consciousness (Ran bian tu zhe, ruo di ba shi zhong cong zhongzi bian sheng). The manifestation of the four or five dusts is called transformation by causes and conditions (Si chen wu chen xianxing zhe, ming yinyuan bian). The Buddha is only without outflows. Bodhisattvas with outflows connect with purity and impurity. If it is transformed by the sixth and seventh consciousnesses (Ruo liu qi shi suo bian zhe). It is called transformation by discrimination (Ming fenbie bian). The Buddha is only without outflows. The retribution and transformation lands connect with purity and impurity. If in the position of the seventh consciousness with outflows (Ruo di qi shi youlou wei zhong). It only internally conditions the seeing-portion of the eighth consciousness (Dan nei yuan di ba shi jian fen). It cannot transform the land. If those who can transform in the wisdom attained after the sixth and seventh consciousnesses without outflows (Ruo wulou liu qi houde zhi zhong neng bian zhi zhe). It only connects with shadows, cannot be enjoyed, because it does not arise from seeds (Wei tong ying, bu ke shouyong, wei bu cong zhong sheng gu). It can only manifest the appearance of purity and impurity to teach sentient beings. The above bodies and lands. Generally speaking, all take the nature of the One Mind, Dharma Realm, and Tathagatagarbha as their substance (Dan ke xian jing hui zhi xiang, jiaohua zhongsheng. Shang zhu shen tu. Yan zongti, ze jie yi yixin fajie rulaizang xing wei ti). Because of the Dharma's inherent nature. Speaking of separate substances, it is as discussed above (Yi fa er gu. Yue bie ti, ze ru shang suo bian).
Question: Are the pure and impure lands of the same substance but different views (Wen. Jing hui er tu. Wei dang tong ti yi jian)? Or are they of different substances and different views (Wei dang bie ti yi jian)? Or are they illusory views without substance (Wei dang wu ti wang jian)? Or are they illusory views with substance (Wei dang you ti wang jian)?
Answer: Neither the same nor different, neither existent nor non-existent, but manifested according to one's own mind, causes, and karma (Da. Fei tong fei yi. Bu you bu wu. Dan sui zi xin yin ye suo xian). Master An said: Pure (An fashi yun. Jing)
穢二土。四句分別。一質不成。凈穢虧盈。異質不成。一理齊平。無質不成。緣起萬形。有質不成。搜原即冥。故楞伽經偈云。不知唯心現。是故分二見。如實但知心。分別即不生。密嚴經偈云。是心有二性。如鏡含眾像。亦如水現月翳者見毛輪。毛輪瓔珞珠。此皆無所有。但從病翳眼。若斯而顯現。瓶衣皆自識。眾生亦復然。虛妄計我人。不知恒執取。眾生及瓶等。種種諸形相。內外雖不同。一切從心起。依止賴耶識。一切諸種子。心如境界現。是故說世間。世間非作者。業及微塵作。但是阿賴耶。變現似於境。清涼記云。此上分別凈穢二土四句。是一向遮過。實則即異即同。即有即無。若互相形奪則一異而兩亡。有無雙寂。若圓融無礙。則即一即多。即無即有。有是無有。無是有無。多是即一之多。一是即多之一。有無即事理無礙。一多兼事事無礙。由此重重故。華嚴藏剎。一一塵中皆見法界。又依正無二四句渾融。一。佛身即剎者。佛體即是法性土故。廢他從己。佛體虛故。土外無佛。法性無二故。二剎即佛身者。剎體即是法性身故。廢己從他。剎體虛故。佛外無法。性無二故。由性無二以性融相。故身剎相即。三俱者。謂有身有土。不壞相故。若無身土。無可相即故。四泯者。謂佛。即剎。故非佛。剎即佛。
【現代漢語翻譯】 現代漢語譯本 穢二土（兩種不清凈的國土）。四句分別如下： 一、質不成（本質上沒有實體）。凈穢虧盈（清凈與污穢、虧損與盈滿）都是相對的。異質不成（不同的本質不能成立）。一理齊平（從真理的角度來看，一切都是平等的）。 二、無質不成（沒有實體就不能成立）。緣起萬形（萬事萬物都是因緣和合而生）。 三、有質不成（有實體也不能成立）。搜原即冥（追溯本源，就會發現一切都是空性的）。 因此，《楞伽經》（Laṅkāvatāra Sūtra）的偈頌說：『不知唯心現，是故分二見。如實但知心，分別即不生。』（不知道一切都是唯心所現，所以才會產生二元對立的見解。如果能夠如實地認識到一切都是心，分別念就不會產生。） 《密嚴經》（Ghanavyūha Sūtra）的偈頌說：『是心有二性，如鏡含眾像。亦如水現月，翳者見毛輪。毛輪瓔珞珠，此皆無所有。但從病翳眼，若斯而顯現。瓶衣皆自識，眾生亦復然。虛妄計我人，不知恒執取。眾生及瓶等，種種諸形相。內外雖不同，一切從心起。依止賴耶識（Ālaya-vijñāna），一切諸種子。心如境界現，是故說世間。世間非作者，業及微塵作。但是阿賴耶，變現似於境。』（心具有兩種性質，就像鏡子能夠映照出各種影像，也像水面能夠顯現月亮。有眼翳的人會看到毛髮輪，毛髮輪、瓔珞珠，這些實際上都是不存在的，只是因為眼睛有毛病才會顯現出來。瓶子、衣服等都是自識所顯現的，眾生也是如此。虛妄地執著於我、人等概念，不知道恒常地執取。眾生以及瓶子等等，種種的形狀和相貌，內外雖然不同，一切都是從心而起。依賴於阿賴耶識，一切的種子。心就像境界一樣顯現，所以才說有世間。世間不是由作者、業或者微塵所創造的，而是阿賴耶識變現出來的，看起來像是真實存在的境界。） 清涼澄觀（Qingliang Chengguan）的《華嚴經疏鈔》（Commentary on the Avataṃsaka Sūtra）中記載：以上分別清凈與污穢兩種國土的四句，都是一種遮破過失的方式。實際上，它們既是異，又是同；既是有，又是無。如果互相排斥，那麼一和異都會消失，有和無也都寂滅。如果圓融無礙，那麼就是即一即多，即無即有。有就是無有，無就是有無。多就是即一之多，一就是即多之一。有無體現了事和理的無礙，一多兼具了事事無礙。由於這種重重無盡的關係，華嚴藏剎（Avataṃsaka-kṣetra）中，每一個微塵中都能看到整個法界。 另外，依據依報（環境）和正報（眾生）無二的四句來融合： 一、佛身即是剎土：佛的本體就是法性土，所以廢除他（剎土）而從己（佛身）的角度來看，佛的本體是空性的，所以剎土之外沒有佛，法性是無二的。 二、剎土即是佛身：剎土的本體就是法性身，所以廢除己（佛身）而從他（剎土）的角度來看，剎土的本體是空性的，所以佛之外沒有法，法性是無二的。 由於法性是無二的，所以通過法性來融合現象，因此佛身和剎土相互融合。 三、俱：指的是既有佛身，又有剎土，不破壞各自的相狀。如果沒有佛身和剎土，就無法相互融合。 四、泯：指的是佛就是剎土，所以不是佛；剎土就是佛。
【English Translation】 English version The Two Impure Lands. The Four Distinctions are as follows: 1. No Substance (質不成): Purity and impurity, deficiency and fullness, are all relative. Different substances cannot be established. One principle is equal and level (一理齊平). 2. Without Substance, nothing can be established (無質不成): All forms arise from dependent origination (緣起萬形). 3. With Substance, nothing can be established (有質不成): Tracing back to the source, one immediately enters into the darkness (搜原即冥), meaning emptiness. Therefore, the verse in the Laṅkāvatāra Sūtra (楞伽經) says: 'Not knowing that it is only the mind that manifests, therefore, one distinguishes between two views. If one truly knows only the mind, then discrimination will not arise.' The verse in the Ghanavyūha Sūtra (密嚴經) says: 'The mind has two natures, like a mirror containing all images. It is also like water reflecting the moon; those with cataracts see hair-like wheels. Hair-like wheels, necklaces of jewels, all of these are without substance. They only appear from diseased eyes. Vases and clothing are all self-cognized, and sentient beings are also like this. Vainly calculating self and others, unknowingly constantly clinging. Sentient beings and vases, all kinds of forms and appearances, although different internally and externally, all arise from the mind. Relying on the Ālaya-vijñāna (賴耶識), all seeds. The mind manifests like a realm, therefore it is said to be the world. The world is not created by an author, karma, or dust particles, but it is the Ālaya that transforms and appears like a realm.' Qingliang Chengguan's (清涼澄觀) commentary states: 'The above distinctions of the four sentences regarding the two pure and impure lands are all ways of negating faults. In reality, they are both different and the same; both existent and non-existent. If they mutually exclude each other, then both one and different will disappear, and both existence and non-existence will be extinguished. If they are perfectly harmonized without obstruction, then they are both one and many, both non-existent and existent. Existence is non-existence, and non-existence is existence. Many is the many within one, and one is the one within many. Existence and non-existence embody the unobstructedness of phenomena and principle, and one and many encompass the unobstructedness of all phenomena. Because of this layer upon layer of relationship, in the Avataṃsaka-kṣetra (華嚴藏剎), in each and every dust particle, one can see the entire Dharma Realm.' Furthermore, based on the four sentences of the non-duality of the environment (依報) and the being (正報) to integrate: 1. The Buddha's body is the land: The Buddha's essence is the Dharma-nature land, so abolishing the other (the land) and following oneself (the Buddha's body), the Buddha's essence is empty, so there is no Buddha outside the land, and the Dharma-nature is non-dual. 2. The land is the Buddha's body: The land's essence is the Dharma-nature body, so abolishing oneself (the Buddha's body) and following the other (the land), the land's essence is empty, so there is no Dharma outside the Buddha, and the Dharma-nature is non-dual. Because the Dharma-nature is non-dual, the phenomena are integrated through the Dharma-nature, so the Buddha's body and the land are mutually integrated. 3. Both (俱): Refers to having both the Buddha's body and the land, without destroying their respective appearances. If there is no Buddha's body and land, they cannot be mutually integrated. 4. Annihilation (泯): Refers to the Buddha being the land, so it is not the Buddha; the land is the Buddha.
故非剎。以互奪故。
問。身土既總唯一心法界之體。如何是自他各受用身土之行相。
答。一體雖同。不妨互遍。同中有異。自入於他。異中有同。他遍於自。
古德問云。自受用身土。一一無邊。諸佛身土不相障礙。行相如何。
答。如水乳一處。其體無別。鵝王飲之。但得其乳。不得其水。乍見將謂水乳是一。若飲已即知有異。又如眾燈光同處一室。自色不可分。若論光體。元來各別。自受用身。雖合一處。元來各各有異。皆自受用法樂。則一一皆具八識故。所以得互遍。非同一體無異。非一非異可辯佛身。
問。既是真如。何分身土耶。
答。據義立之。于真如中。以性成萬德為身。以空之理為土。約義即別。體不相離。又真理中具四德。常凈二德為土。我樂二德為身。故云我此土凈。而汝不見。則真身含萬法為土耳。若心外取土。見相迷真。成妄想之垢。故稱為穢。若見心性。則名凈耳。是以一法不動。異見常生。迷有作塵勞。悟空成佛國。非移妙喜。匪變娑婆。亦非神力所為。法性何曾遷變。猶眩翳之者。同處。各觀。蠅發毛輪。所見差別。如執外境界。皆是妄心。如經云。例如今目睹山河。皆是無始見病。
問。心外無法。道外無心。云何諸佛。自稱出世
【現代漢語翻譯】 現代漢語譯本： 因此不是剎土（kṣetra，佛土，佛所居住的國土）。因為互相奪取（互奪）的緣故。
問：身（kāya，佛身）和土（kṣetra，佛土）既然總體上是唯一心法界（eka-citta-dharmadhātu，統一的心識和法界）的本體，那麼什麼是自受用身土（sva-saṃbhoga-kāya-kṣetra，自身受用之身和國土）和他受用身土（para-saṃbhoga-kāya-kṣetra，他人受用之身和國土）的行相（ākāra，表現形式）？
答：一體（eka-kāya，統一的本體）雖然相同，不妨礙互相遍及（paraspara-vyāpti，相互滲透）。相同之中有差異（bheda，區別），自身進入到他身之中；差異之中有相同，他身遍及自身。
古代大德問道：自受用身土，一一都是無邊的，諸佛的身土不互相障礙，這種行相是怎樣的？
答：比如水和乳混合在一起，其本體沒有區別。鵝王飲用時，只得到乳，得不到水。乍一看，會認為水和乳是一樣的，如果飲用后，就知道有差異。又如眾多燈的光在同一個房間里，各自的顏色不可分割。如果討論光體，原本各自不同。自受用身，雖然合在一起，原本各自有差異，都各自受用法的快樂。因為一一都具備八識（aṣṭa-vijñāna，八種意識），所以能夠互相遍及。不是同一本體沒有差異。非一非異可以分辨佛身。
問：既然是真如（tathatā，事物的真實如是的狀態），為什麼還要區分身和土呢？
答：根據意義來建立。在真如中，以自性成就萬德為身，以空（śūnyatā，空性）的道理為土。從意義上來說有區別，本體上不相分離。而且真理中具備四德（catuḥ-pratisaraṇa，四種功德），常（nitya，永恒）和凈（śuddha，純凈）二德為土，我（ātman，真我）和樂（sukha，快樂）二德為身。所以說『我此土凈，而汝不見』，那麼真身包含萬法為土。如果心外取土，見相迷真，成為妄想的污垢，所以稱為穢。如果見到心性，就名為凈。因此一法不動，異見常生。迷惑時造作塵勞，悟空時成就佛國。不是移動妙喜世界（Abhirati，東方妙喜世界），也不是改變娑婆世界（Sahā，我們所居住的這個世界）。也不是神力所為，法性（dharmatā，法的本性）何曾遷移改變。就像有眩暈病的人，在同一個地方，各自看到不同的東西，比如蠅、發、毛輪，所見到的差別。如果執著于外在境界，都是妄心。如經中所說：『例如現在親眼看到山河，都是無始以來的見病。』
問：心外無法，道外無心，為什麼諸佛還要自稱出世（lokāvatāra，出現於世）？
【English Translation】 English version: Therefore, it is not a kṣetra (Buddha-field, the land where a Buddha resides), because of mutual usurpation (mutual seizure).
Question: Since the kāya (body) and kṣetra (land) are, in totality, the essence of the one-citta-dharmadhātu (unified mind and dharma realm), what are the ākāras (aspects, appearances) of the sva-saṃbhoga-kāya-kṣetra (self-enjoyment body and land) and the para-saṃbhoga-kāya-kṣetra (other-enjoyment body and land)?
Answer: Although the eka-kāya (unified body) is the same, it does not hinder mutual vyāpti (pervasion, interpenetration). Within sameness, there is bheda (difference), the self enters into the other; within difference, there is sameness, the other pervades the self.
An ancient virtuous one asked: The sva-saṃbhoga-kāya-kṣetra, each and every one is boundless, and the bodies and lands of all Buddhas do not obstruct each other. What is the nature of this ākāra?
Answer: It is like water and milk mixed together, their essence is not different. When the goose-king drinks it, it only gets the milk and does not get the water. At first glance, one might think that water and milk are the same, but after drinking, one knows that there is a difference. It is also like the light of many lamps in the same room, their individual colors cannot be separated. If one discusses the essence of the light, they are originally different. The sva-saṃbhoga-kāya, although joined together, are originally each different, each enjoying the bliss of the Dharma. Because each and every one possesses the aṣṭa-vijñāna (eight consciousnesses), they are able to mutually pervade. It is not that they are the same essence without difference. The Buddha-body can be distinguished as neither one nor different.
Question: Since it is tathatā (suchness, the true nature of things), why differentiate between body and land?
Answer: It is established according to meaning. Within tathatā, the nature that accomplishes myriad virtues is the body, and the principle of śūnyatā (emptiness) is the land. In terms of meaning, there is a distinction, but in essence, they are inseparable. Moreover, truth possesses the catuḥ-pratisaraṇa (four virtues): nitya (eternality) and śuddha (purity) are the land, ātman (self) and sukha (bliss) are the body. Therefore, it is said, 'My land is pure, but you do not see it.' Thus, the true body contains myriad dharmas as the land. If one seeks the land outside the mind, seeing appearances and being deluded by the truth, one becomes tainted by the dirt of delusion, and therefore it is called impure. If one sees the nature of the mind, it is called pure. Therefore, one dharma does not move, but different views constantly arise. When deluded, one creates karmic defilements; when enlightened to emptiness, one achieves the Buddha-land. It is not moving the Abhirati (Land of Joy, the Eastern Pure Land), nor changing the Sahā (this world we live in). It is also not done by supernatural power; how could dharmatā (the nature of phenomena) ever change? It is like those with dizziness, in the same place, each sees different things, such as flies, hairs, and whirling wheels, the differences in what is seen. If one clings to external realms, it is all delusional mind. As the sutra says: 'For example, the mountains and rivers we see now are all illnesses of sight from beginningless time.'
Question: There is no dharma outside the mind, and no mind outside the Way. Why do all Buddhas call themselves lokāvatāra (appearing in the world)?
得道。廣說教門。
答。只為眾生不了唯心。妄生外境。以不實故。所以諸佛出世。若有一法是實。則諸佛終不出世。所說方便教門。不為知者說。但為未知者破執除疑。似形言教。若執喪疑消。則無道可得。無法可說。思益經云。佛言。我坐道場時。唯得顛倒所起煩惱。畢竟空性。以無所得故得。以無所知故知。又思益梵天問文殊師利。得何法故。名為得道。文殊師利言。若法不自生。不彼生。亦不眾緣生。從本已來常無有生。得是法故。說名得道。又問。若法不生。為何所得。答言。若知法不生。即名為得。是故佛說。若見諸有為法不生相。即入正位。又問。云何名為正位。答言。我及涅槃等不作二。是名正位。夫正位者。即自真心。入此位中。諸見自泯。入佛境界。經云。如來不應以色見。不應以法見。不應以相見。不應以好見。不應以法性見。大集經云。爾時眾中。有一天子。名曰勝意。語不可說菩薩言。善男子。若一切法不可說者。眾生云何而得言說。不可說言。善男子。汝寧知響有言說不。勝意言。善男子。響者。皆從因緣而有。善男子。是響之因。為定在內。為定在外。天子言。善男子。如是因者。不定在內。不定在外。天子。一切眾生強作二想。而有所說。諸法之性。實不可說。天子言。善男
【現代漢語翻譯】 現代漢語譯本 得道，廣泛宣說教法。
答：只因爲眾生不瞭解唯心（一切唯心所造），虛妄地產生外在境界。因為這些境界不是真實的，所以諸佛才出現於世。如果有一種法是真實的，那麼諸佛最終都不會出現於世。所說的方便教法，不是為已經明白的人說的，而是為那些尚未明白的人破除執著、消除疑惑，就像用手指指月一樣。如果執著消失、疑惑消除，那就沒有道可以得到，沒有法可以宣說。《思益經》說：佛說：『我坐在菩提樹下時，只是證得了由顛倒妄想所產生的煩惱，其畢竟是空性的。因為沒有得到任何東西，所以才得到了；因為沒有知曉任何東西，所以才知曉了。』
《思益經》中，梵天問文殊師利（智慧的象徵）：『得到什麼法，才叫做得道？』文殊師利說：『如果法不是自己產生，不是從其他地方產生，也不是從眾多因緣產生，從根本上來說就從來沒有產生過，得到這種法，就叫做得道。』又問：『如果法不產生，那得到的是什麼？』回答說：『如果知道法不產生，就叫做得到。』所以佛說：『如果見到一切有為法不生不滅的真相，就進入了正位。』
又問：『什麼叫做正位？』回答說：『我和涅槃（寂滅）等，不作二元對立的區分，這就叫做正位。』所謂正位，就是自己的真心。進入這個境界，各種見解自然消失，進入佛的境界。《金剛經》說：『如來不應該用色相去看待，不應該用法相去看待，不應該用表象去看待，不應該用美好的事物去看待，不應該用法性去看待。』
《大集經》說：當時大眾中，有一天子，名叫勝意（殊勝的意念），對不可說菩薩（以不可言說的方式度化眾生的菩薩）說：『善男子，如果一切法都不可說，眾生怎麼能夠進行言說呢？』不可說菩薩說：『善男子，你難道知道聲音有言說嗎？』勝意說：『善男子，聲音，都是從因緣而產生的。』善男子，這聲音的因，是確定在內部，還是確定在外部？』天子說：『善男子，這樣的因，不確定在內部，也不確定在外部。』天子，一切眾生勉強地產生二元對立的想法，才有所說。諸法的本性，實際上是不可說的。』天子說：『善男子，』
【English Translation】 English version Attaining enlightenment. Widely expounding the teachings.
Answer: It is only because sentient beings do not understand the principle of 'mind-only' (唯心, everything is created by the mind), falsely generating external realms. Because these realms are not real, the Buddhas appear in the world. If there were a single dharma that was real, then the Buddhas would ultimately not appear in the world. The expedient teachings that are spoken are not for those who already know, but for those who do not yet know, to break down attachments and dispel doubts, like a finger pointing at the moon. If attachments disappear and doubts are dispelled, then there is no path to be attained, and no dharma to be spoken. The Si Yi Sutra says: The Buddha said, 'When I sat at the Bodhi tree, I only attained the ultimately empty nature of the afflictions arising from inverted thoughts. Because there was nothing to be attained, therefore I attained it; because there was nothing to be known, therefore I knew it.'
In the Si Yi Sutra, Brahma asked Manjushri (文殊師利, symbol of wisdom): 'What dharma must be attained to be called enlightenment?' Manjushri said, 'If a dharma is not self-generated, not generated from elsewhere, and not generated from numerous causes and conditions, and from the beginning has never been generated, attaining this dharma is called enlightenment.' He further asked, 'If a dharma is not generated, then what is attained?' The answer was, 'If one knows that a dharma is not generated, that is called attainment.' Therefore, the Buddha said, 'If one sees the unborn nature of all conditioned dharmas, one enters the right position.'
He further asked, 'What is called the right position?' The answer was, 'I and Nirvana (涅槃, extinction) etc., do not make a dualistic distinction; this is called the right position.' The so-called right position is one's own true mind. Entering this state, all views naturally disappear, and one enters the realm of the Buddha. The Diamond Sutra says: 'The Tathagata (如來) should not be seen by form, should not be seen by dharma, should not be seen by characteristics, should not be seen by goodness, should not be seen by the nature of dharma.'
The Mahasamghata Sutra says: At that time, among the assembly, there was a Deva (天子, celestial being) named Sheng Yi (勝意, Superior Intention), who said to the Inexpressible Bodhisattva (不可說菩薩, a Bodhisattva who saves sentient beings in an inexpressible way): 'Good man, if all dharmas are inexpressible, how can sentient beings speak?' The Inexpressible Bodhisattva said, 'Good man, do you know whether a sound has speech?' Sheng Yi said, 'Good man, sounds all arise from causes and conditions.' Good man, is the cause of this sound definitely inside, or definitely outside?' The Deva said, 'Good man, such a cause is not definitely inside, nor definitely outside.' Deva, all sentient beings forcibly create dualistic thoughts, and then speak. The nature of all dharmas is actually inexpressible.' The Deva said, 'Good man,'
子。若不可說。云何如來宣說八萬四千法聚。令諸聲聞受持讀誦。天子。如來世尊。實無所說。無所說者。即是如來。天子。汝知何等為如來耶。將不謂色受想行識是如來乎。將不說佛是去來現在。有為無為。陰界諸入。三界所攝。是因是果。是和合耶。或想非想。亦想非想。非想非非想耶。不也。善男子。天子。若如是等非如來者。云何可說。若不可說。如何而言如來世尊。演說八萬四千法聚。是故八萬四千法聚。實不可說。聲聞受者。亦不可說。不可說者。即是正義。若無說。即是真實。楞伽經云。我唯說無始虛偽妄想習氣。種種諸惡。三有之因。不能覺知自心現量。而生妄想。攀緣外性。斯則但了自心。外境無性。以不覺心量故。妄取外緣。若知心即是道。心即是法。豈於心外有法可說耶。所以華嚴經頌云。諸佛不說法。佛於何有說。但隨其自心。為說如是法。廣百論云。諸有行愿。隨順世俗。所見所聞。強假施設。勝義理中。二俱不許。一切分別戲論絕故。非諸如來有法可說。亦無有法少有所得。
問。若爾。精進則為唐損。應棄如來甘露聖教。
答。為欲方便除倒見執。施設二事。俱無有過。
問。既言一切所見能見。皆無所有。云何無過。
答。雖無真實所見能見。而諸愚夫顛
【現代漢語翻譯】 現代漢語譯本： 天子，如果（佛法）是不可說的，為何如來宣說八萬四千法聚（指佛所說的各種法門），讓各位聲聞（聽聞佛法之弟子）受持讀誦呢？天子，如來世尊實際上什麼也沒說。『無所說』才是真正的如來。天子，你知道什麼是如來嗎？難道你認為色、受、想、行、識（五蘊，構成人身的五種要素）就是如來嗎？難道你認為佛是過去、現在、未來，是有為（由因緣和合而生）、無為（不依賴因緣而存在），包含在陰（五陰）、界（十八界）、諸入（十二入）之中，被三界（欲界、色界、無色界）所包含，是因是果，是和合之物嗎？或者認為是『非想』、『亦想非想』、『非想非非想』（三種禪定境界）嗎？不是的，善男子。天子，如果這些都不是如來，又怎麼能說呢？如果不可說，又如何說如來世尊演說八萬四千法聚呢？所以，八萬四千法聚實際上是不可說的，聲聞所接受的也是不可說的。『不可說』才是真正的正義。如果沒有說，那就是真實。《楞伽經》說：『我只說無始以來的虛偽妄想習氣，種種惡行，是三有（欲有、色有、無色有）的根源。』因為不能覺知自心所顯現的境界，所以產生妄想，攀緣外在的事物。因此，只要瞭解自心，外境就沒有自性。因為不覺悟自心的量度，所以錯誤地執取外在的因緣。如果知道心就是道，心就是法，難道在心外還有什麼法可說嗎？所以《華嚴經》的偈頌說：『諸佛不說法，佛於何有說？但隨其自心，為說如是法。』《廣百論》說：『所有行為和願望，都是隨順世俗的見聞，勉強假立的施設。在勝義諦（最高的真理）中，這兩者都不被允許，因為一切分別戲論都已斷絕。』所以，諸如來沒有法可說，也沒有任何法可以獲得。 問：如果這樣，精進修行豈不是徒勞無功？應該拋棄如來的甘露聖教。 答：爲了方便去除顛倒的見解和執著，才施設這兩種（修行和教法），兩者都沒有過錯。 問：既然說一切所見和能見都是空無所有，怎麼會沒有過錯呢？ 答：雖然沒有真實的所見和能見，但是那些愚昧的人卻顛倒。
【English Translation】 English version: Son of the gods, if it is unspeakable, why does the Tathagata (the thus-gone one, an epithet of the Buddha) proclaim the eighty-four thousand Dharma aggregates (various teachings of the Buddha), causing all the Shravakas (disciples who hear and follow the teachings) to receive, uphold, recite, and study them? Son of the gods, the Tathagata World-Honored One actually has said nothing. 'Nothing said' is precisely the Tathagata. Son of the gods, do you know what the Tathagata is? Do you think that form, feeling, perception, volition, and consciousness (the five skandhas, the five aggregates that constitute a person) are the Tathagata? Do you think that the Buddha is past, present, and future; conditioned (arising from causes and conditions) and unconditioned (not dependent on causes and conditions); contained within the skandhas (five aggregates), realms (eighteen realms), and entrances (twelve entrances); encompassed by the three realms (desire realm, form realm, formless realm); is a cause and an effect; is a composite? Or do you think it is 'neither perception nor non-perception,' 'neither with perception nor without perception,' 'neither with perception nor without non-perception' (three states of meditative absorption)? No, good son. Son of the gods, if these are not the Tathagata, how can it be spoken of? If it is unspeakable, how can it be said that the Tathagata World-Honored One expounds the eighty-four thousand Dharma aggregates? Therefore, the eighty-four thousand Dharma aggregates are actually unspeakable, and what the Shravakas receive is also unspeakable. 'Unspeakable' is precisely the true meaning. If there is no speaking, then that is the truth. The Lankavatara Sutra says: 'I only speak of beginningless false and deluded habitual energies, various evils, the causes of the three existences (desire existence, form existence, formless existence).' Because they cannot awaken to the self-mind's manifested realm, they give rise to delusion, clinging to external things. Therefore, only understand the self-mind; external realms have no self-nature. Because they do not awaken to the measure of the mind, they falsely grasp external conditions. If you know that the mind is the path, the mind is the Dharma, how can there be any Dharma outside the mind to speak of? Therefore, the verse in the Avatamsaka Sutra says: 'The Buddhas do not speak the Dharma; where does the Buddha have anything to say? They only follow their own minds to speak such Dharma.' The Hundred Verses says: 'All actions and vows follow worldly views and hearings, forcibly establishing provisional designations. In the ultimate truth, both are not allowed, because all discriminating conceptual fabrications are cut off.' Therefore, the Tathagatas have no Dharma to speak, nor is there any Dharma to be obtained. Question: If that is so, then diligent effort is in vain. We should abandon the Tathagata's nectar-like sacred teachings. Answer: In order to conveniently remove inverted views and attachments, these two things (practice and teachings) are established. Neither has any fault. Question: Since it is said that all that is seen and all that can see are empty and without substance, how can there be no fault? Answer: Although there is no real seen or seer, foolish people are inverted.
倒為有。除彼增上慢見。隨順世間。施設無過。若能隨此聖教修行。隨俗說為真佛弟子。世俗愚夫。隨自心變顛倒境相。而起見心。佛非其境。于彼無用。乃至謂佛世尊。在昔因位。為欲利樂一切有情。發起無邊功用願行。由此證得無分別慧。因此慧力。發起無量利樂有情作用。無盡。諸有情類。用佛願行所得妙慧為增上緣。自心變現。能順世間最勝生道。及順上緣又本願行。亦非顛倒。以能了知諸法實義。於一切法無所執著。能為無上妙果生因。雖復發心。起諸勝行。求無上果。利樂有情。然似幻師起諸幻事都無所執。故非顛倒。
又古德問。眾生即佛心眾生。眾生心佛。自教化佛心眾生。何故說言佛悲願力。
答。即此真心。是佛悲願。謂同體大悲及自體無障礙愿等。即性起大用也。又眾生者。即是諸雜。雜心識唸唸起滅。故號眾生。經云。佛告比丘。汝等日夜常生無量百千眾生。若能智照。不起相續之念。即是度眾生。又了念即空。無有起處。即是度盡無量百千眾生。不見有一眾生而得滅度者。臺教云。無明為父。貪愛為母。六根為男。六塵為女。識為媒嫁。出生無量煩惱為子孫。故經云。有念即生死。無念即尼洹。
問。若如上說。成佛度生不離一念。諸佛何以發願。更度他眾生。
【現代漢語翻譯】 現代漢語譯本： 執著于『有』的觀念，是爲了去除那些增上慢者的錯誤見解，順應世俗的說法，這樣的施設並沒有過錯。如果能夠遵循聖教修行，那麼隨順世俗的說法，也可以被稱為真正的佛弟子。世俗的愚昧之人，隨著自己內心的變化而產生顛倒的境相，並因此生起種種見解，但佛的境界並非如此，這些見解對佛來說毫無用處。乃至可以說，佛世尊在往昔因地時，爲了利益和安樂一切有情眾生，發起了無邊的功用願行，由此證得了無分別的智慧。憑藉這種智慧的力量，發起了無量利益和安樂有情眾生的作用，永無止境。一切有情眾生，以佛的願行所獲得的妙慧作為增上緣，自己的心識變現，能夠順應世間最殊勝的生存之道，並且順應這種增上緣和本來的願行，也不是顛倒的，因為能夠了知諸法的真實意義，對於一切法都沒有執著，能夠成為無上妙果產生的根本原因。雖然發心，發起各種殊勝的修行，求取無上的果位，利益和安樂有情眾生，但就像幻術師變現各種幻象一樣，心中都沒有任何執著，所以不是顛倒。
又有人問：眾生就是佛心所生的眾生，眾生的心就是佛。自己教化佛心所生的眾生，為什麼還要說佛的悲願力呢？
回答：這真心就是佛的悲願。指的是同體大悲和自體無障礙的愿等等，也就是自性所起的大用。而且，眾生指的就是各種雜念，雜亂的心識唸唸生滅，所以叫做眾生。《經》中說：『佛告訴比丘，你們日夜都在產生無量百千的眾生，如果能夠用智慧來觀照，不起相續的念頭，那就是度眾生。』而且，了知念頭就是空，沒有生起之處，那就是度盡無量百千的眾生，不見有一個眾生被度滅。臺教說：『無明是父親，貪愛是母親，六根是兒子，六塵是女兒，識是媒人，出生無量煩惱作為子孫。』所以經中說：『有念就是生死，無念就是涅槃。』
問：如果像上面所說，成佛度眾生不離一念，那麼諸佛為什麼還要發願，再次度化其他眾生呢？ English version: Adhering to the concept of 'existence' is to eliminate the erroneous views of those with increased arrogance. Accommodating worldly conventions, such arrangements are not flawed. If one can practice according to the sacred teachings, then following worldly conventions, one can be called a true disciple of the Buddha. Worldly fools, with their minds changing, generate inverted perceptions and thus arise various views, but the Buddha's realm is not like this, and these views are useless to the Buddha. Even to say that the Buddha, in his past causal stages, in order to benefit and bring joy to all sentient beings, initiated boundless meritorious vows and practices, thereby attaining non-discriminating wisdom. With the power of this wisdom, he initiated immeasurable actions to benefit and bring joy to sentient beings, without end. All sentient beings, using the wonderful wisdom obtained from the Buddha's vows and practices as a superior condition, their own consciousness transforms, able to accord with the most supreme path of existence in the world, and according with this superior condition and original vows and practices, is also not inverted, because it can understand the true meaning of all dharmas, without attachment to any dharma, able to become the fundamental cause of the arising of supreme wonderful fruit. Although initiating the mind, initiating various supreme practices, seeking the supreme fruit, benefiting and bringing joy to sentient beings, it is like a magician conjuring various illusions, without any attachment in the mind, so it is not inverted.
Furthermore, an ancient virtuous person asked: Sentient beings are the sentient beings born from the Buddha's mind, and the minds of sentient beings are the Buddha. One's own teaching transforms the sentient beings born from the Buddha's mind, so why is it said that the Buddha has the power of compassion and vows?
The answer is: This very true mind is the Buddha's compassion and vows. It refers to the great compassion of the same body and the unobstructed vows of the self-nature, etc., which is the great function arising from the nature itself. Moreover, sentient beings refer to various mixed thoughts, the arising and ceasing of mixed consciousness, hence the name sentient beings. The Sutra says: 'The Buddha told the Bhikshus, you are constantly generating countless hundreds of thousands of sentient beings day and night. If you can illuminate with wisdom, without arising successive thoughts, that is liberating sentient beings.' Moreover, understanding that thoughts are empty, without a place of arising, that is liberating countless hundreds of thousands of sentient beings, without seeing a single sentient being who is liberated. The Tiantai teaching says: 'Ignorance is the father, craving is the mother, the six senses are the sons, the six sense objects are the daughters, consciousness is the matchmaker, giving birth to countless afflictions as descendants.' Therefore, the Sutra says: 'With thought, there is birth and death; without thought, there is Nirvana.'
Question: If, as mentioned above, becoming a Buddha and liberating sentient beings are inseparable from a single thought, then why do all Buddhas make vows to liberate other sentient beings again?
【English Translation】 English version: Adhering to the concept of 'existence' is to eliminate the erroneous views of those with increased arrogance. Accommodating worldly conventions, such arrangements are not flawed. If one can practice according to the sacred teachings, then following worldly conventions, one can be called a true disciple of the Buddha. Worldly fools, with their minds changing, generate inverted perceptions and thus arise various views, but the Buddha's realm is not like this, and these views are useless to the Buddha. Even to say that the Buddha, in his past causal stages, in order to benefit and bring joy to all sentient beings, initiated boundless meritorious vows and practices, thereby attaining non-discriminating wisdom. With the power of this wisdom, he initiated immeasurable actions to benefit and bring joy to sentient beings, without end. All sentient beings, using the wonderful wisdom obtained from the Buddha's vows and practices as a superior condition, their own consciousness transforms, able to accord with the most supreme path of existence in the world, and according with this superior condition and original vows and practices, is also not inverted, because it can understand the true meaning of all dharmas, without attachment to any dharma, able to become the fundamental cause of the arising of supreme wonderful fruit. Although initiating the mind, initiating various supreme practices, seeking the supreme fruit, benefiting and bringing joy to sentient beings, it is like a magician conjuring various illusions, without any attachment in the mind, so it is not inverted.
Furthermore, an ancient virtuous person asked: Sentient beings are the sentient beings born from the Buddha's mind, and the minds of sentient beings are the Buddha. One's own teaching transforms the sentient beings born from the Buddha's mind, so why is it said that the Buddha has the power of compassion and vows?
The answer is: This very true mind is the Buddha's compassion and vows. It refers to the great compassion of the same body and the unobstructed vows of the self-nature, etc., which is the great function arising from the nature itself. Moreover, sentient beings refer to various mixed thoughts, the arising and ceasing of mixed consciousness, hence the name sentient beings. The Sutra says: 'The Buddha told the Bhikshus, you are constantly generating countless hundreds of thousands of sentient beings day and night. If you can illuminate with wisdom, without arising successive thoughts, that is liberating sentient beings.' Moreover, understanding that thoughts are empty, without a place of arising, that is liberating countless hundreds of thousands of sentient beings, without seeing a single sentient being who is liberated. The Tiantai teaching says: 'Ignorance is the father, craving is the mother, the six senses are the sons, the six sense objects are the daughters, consciousness is the matchmaker, giving birth to countless afflictions as descendants.' Therefore, the Sutra says: 'With thought, there is birth and death; without thought, there is Nirvana.'
Question: If, as mentioned above, becoming a Buddha and liberating sentient beings are inseparable from a single thought, then why do all Buddhas make vows to liberate other sentient beings again?
答。雖發願度生。皆令仿此真修。究竟同此。指歸一念。所以先發誓度盡一切眾生。方成正覺。則念盡心澄。天真獨朗。即成佛義也。先佛已如是自度竟。然後轉示他人。即是真實之慈。離此興悲皆成妄想。如舍利弗問庵提遮女。何不轉女身。偈答言。自男生我女。徒生妄想悲。則是不了自是非男。錯認眾生之相。卻乃執生他女。徒興彼我之情。於一真內而妄立自他。向同體中而強分愛見。如古師云。有二義門。俱無可度。一契空。如性空寂滅。故無可度。二契不空。同一法性。法性平等。故無可度。故金剛三昧經云。若化眾生。無生。于化。不生於化。其化大焉。又大虛空藏菩薩所問經偈云。猶如於幻師。害多幻化眾。實無有所害。所度生亦然。幻化及有情。諸佛法亦爾。若悟同一性。無自性為性。所以先德云。八地已上菩薩。得無生忍。恒河沙世界外。有眾生求救。菩薩都不起念。眾生自然見菩薩到其前。與其說法。四事供養。菩薩得如是智。由是無心之心量故。我說為心量。亦為無量之量耳。
問。大涅槃經云。解脫之法。亦非涅槃。如來之身。亦非涅槃。摩訶般若。亦非涅槃。如何是涅槃正義。
答。欲知涅槃正義。即我真如心性。故經偈云。如無生性佛出興。如無滅性佛涅槃。言辭譬喻悉皆
斷。一切義成無與等。是以非即三法。非離三法。不縱不橫。不併不別。豈可言一言三而指斯妙道乎。清涼記釋云。法身為所證。般若為能證。解脫為離障。又佛身者。即是法性。有佛身義。作二所依故。有智慧義。遍照法界光明故。有解脫義。性離一切障故。此三亦不相離。今三俱不思議。焉可縱。俱不思議。焉可橫。俱不思議。焉可並。俱不思議。焉可別。意云。即一而三。即三而一。非三非一雙照三一。焉可作一三等思。故肇論云。菩提之道。不可圖度。高而無上。廣不可極。淵而無下。深不可測。大包天地。細入無間。故謂之道。又涅槃無名論云。夫涅槃之為道也。寂寥虛曠。不可以形名得。微妙無相。不可以有心知。超群有以幽升。量太虛而永久。隨之弗得其蹤。迎之罔眺其首。六趣不能攝其生。力負無以化其體。潢漭惚恍若存若往。五目莫睹其容。二聽不聞其響。冥冥窈窈。誰見誰曉。彌綸靡所不在。而獨曳于有無之表。然則言之者失其真。知之者反其愚。有之者乖其性。無之者傷其軀。乃至何者。本之有境。則五陰永滅。推之無鄉。而幽靈不竭。幽靈不竭。則抱一湛然。五陰永滅。則萬累都捐。萬累都捐故與道通同。抱一湛然。故神而無功。神而無功。故至功常存。與道通同故沖而不改。沖而不改。不
【現代漢語翻譯】 現代漢語譯本： 斷。一切義成就達到無與倫比的境界。因此，不能說它等同於三法（法身、般若、解脫），也不能說它脫離於三法。它既不是縱向的，也不是橫向的，既不是合併的，也不是分離的。怎麼可以用『一』或『三』來指代這微妙的道呢？ 清涼澄觀的《華嚴經疏鈔》中解釋說：法身是所證悟的，般若是能證悟的，解脫是遠離障礙的。又佛身就是法性，具有佛身的意義，因為它作為二種所依（智依和斷依）；具有智慧的意義，因為它遍照法界，光明無量；具有解脫的意義，因為它本性遠離一切障礙。這三者也不互相分離。現在這三者都是不可思議的，怎麼能說是縱向的呢？都是不可思議的，怎麼能說是橫向的呢？都是不可思議的，怎麼能說是合併的呢？都是不可思議的，怎麼能說是分離的呢？ 意思是說，即一即三，即三即一，非三非一，雙重照耀三和一。怎麼能把它當作一或三來思考呢？所以僧肇在《肇論》中說：菩提之道，不可測量，高而無上，廣闊無邊，深不可測，大到包容天地，細到進入無間。所以稱之為道。又《涅槃無名論》中說：涅槃之道，寂靜空曠，不能用形狀和名稱來獲得；微妙無相，不能用有分別的心來認知。它超越一切有，而幽深上升；衡量太虛，而永久存在。追隨它，無法找到它的軌跡；迎接它，無法看到它的開端。六道輪迴不能攝取它的生，外力無法改變它的體性。它廣大而恍惚，似存似往，五種感官無法看到它的容貌，兩種聽覺無法聽到它的響聲。它幽深而隱秘，誰能看見，誰能明白？它瀰漫於一切處，而又獨立於有無之外。 因此，談論它的人會失去它的真諦，認知它的人反而會變得愚昧，執著于有的人會違背它的本性，執著于無的人會傷害它的軀體。乃至什麼是它的根本呢？從有境來說，五陰（色、受、想、行、識）永遠滅盡；從無鄉來說，幽靈永不枯竭。幽靈永不枯竭，則抱一而湛然；五陰永遠滅盡，則萬種牽累都拋棄。萬種牽累都拋棄，所以與道融通；抱一而湛然，所以神妙而無功。神妙而無功，所以至高的功德常存；與道融通，所以虛沖而不變。
【English Translation】 English version: Cut off. All meanings are accomplished, reaching a state of unparalleled equality. Therefore, it cannot be said to be identical to the Three Dharmas (Dharmakaya, Prajna, and Liberation), nor can it be said to be separate from the Three Dharmas. It is neither vertical nor horizontal, neither merged nor separated. How can one use 'one' or 'three' to refer to this subtle path? Qingliang Chengguan's commentary on the Avatamsaka Sutra explains: Dharmakaya (法身) [Dharma-body] is what is realized, Prajna (般若) [Wisdom] is what realizes, and Liberation (解脫) [Freedom] is the separation from obstacles. Furthermore, the Buddha-body is the Dharma-nature, possessing the meaning of the Buddha-body because it serves as the two supports (wisdom support and severance support); possessing the meaning of wisdom because it illuminates the entire Dharma-realm with boundless light; possessing the meaning of liberation because its nature is free from all obstacles. These three are also inseparable. Now, all three are inconceivable, how can they be said to be vertical? All are inconceivable, how can they be said to be horizontal? All are inconceivable, how can they be said to be merged? All are inconceivable, how can they be said to be separated? The meaning is that it is both one and three, and three and one, neither three nor one, dually illuminating three and one. How can it be thought of as one or three? Therefore, Sengzhao says in the Zhao Lun: The path of Bodhi (菩提) [Enlightenment] cannot be measured, it is high and unsurpassed, vast and boundless, deep and unfathomable, so great that it encompasses heaven and earth, so subtle that it enters into the space between things. Therefore, it is called the Tao (道) [the Way]. Furthermore, the Nirvana Nameless Treatise says: The path of Nirvana (涅槃) [Enlightenment] is silent and empty, it cannot be obtained by shape and name; it is subtle and without form, it cannot be known by a discriminating mind. It transcends all existence and ascends profoundly; it measures the great void and exists eternally. Following it, one cannot find its traces; welcoming it, one cannot see its beginning. The six realms of existence cannot capture its birth, external forces cannot transform its essence. It is vast and indistinct, seemingly existing and seemingly passing away, the five senses cannot see its form, the two senses of hearing cannot hear its sound. It is deep and hidden, who can see it, who can understand it? It pervades everything, yet it stands alone outside of existence and non-existence. Therefore, those who speak of it lose its true meaning, those who know it become foolish, those who cling to existence violate its nature, and those who cling to non-existence harm its body. What is its root? From the perspective of existence, the five skandhas (五陰) [form, feeling, perception, volition, and consciousness] are forever extinguished; from the perspective of non-existence, the spiritual essence never dries up. The spiritual essence never dries up, thus embracing oneness and being serene; the five skandhas are forever extinguished, thus all burdens are abandoned. All burdens are abandoned, therefore one merges with the Tao; embracing oneness and being serene, therefore it is miraculous and without effort. Miraculous and without effort, therefore the highest merit always exists; merging with the Tao, therefore it is empty and unchanging.
可為有。至功常存。不可為無。然則有無絕於內。稱謂淪於外。視聽之所不洎。四空之所昏昧。恬焉而夷。泊焉而泰。九流於是乎交歸。眾聖於是乎冥會。斯乃希夷之境太玄之鄉。而欲以有無題榜。標其方域。而語其神道者。不亦邈哉。是以心道孤標。神無方所。豈在有無之朕跡。見聞之影響乎。所以般若波羅蜜經云。文殊師利。如是應知。彼一切法不起不滅。名為如來。又梵王問經云。第一義中。佛不出世。亦不涅槃。從本已來無起滅故。般若燈論偈云。不應捨生死。不應立涅槃。生死及涅槃。無二無分別。乃至如般若波羅蜜經云。佛告極勇猛菩薩言。善男子。色無縛無脫。受想行識無縛無脫。若色至識無縛無脫。是名般若波羅蜜。又如梵王所問經云。佛言。梵王。我不得生死。不得涅槃。何以故。言生死者。但是如來假施設故。而無一人于中流轉。說涅槃者。亦假施設。而無一人般涅槃者。
問。宗鏡唯心者。何分始末乎。
答。始末是述心之義用約。行布門中。相雖歷然。體常融即。
起信鈔問云。據其論旨。初是一心。后亦一心。初后何別。
答。初之一心。心當能起。后之一心。心當所歸。雖前後體同。且為始終義異。由是行布諸門歷然。又云。但以本是一心。離名絕相。任其迷
【現代漢語翻譯】 現代漢語譯本：可以認為它存在，因為它帶來的功用長存；也可以認為它不存在，因為它不可被感知。這樣一來，存在與不存在的對立便消融于內心，一切稱謂也失去了意義。它超出了視覺和聽覺的範圍，也超越了四空定（色界四空天）所能達到的昏昧狀態。它寂靜而平和，淡泊而安寧。諸子百家最終都歸於此，眾多聖賢也在此默默會合。這便是希夷（無聲無形）之境，太玄（至深至遠）之鄉。如果還想用存在與不存在來給它命名，標明它的方位，談論它的神妙，那不是太荒謬了嗎？因此，心之道是獨立不移的，神沒有固定的處所。哪裡還在存在與不存在的痕跡，見聞的影響之中呢？所以《般若波羅蜜經》說：『文殊師利（Manjusri，智慧的象徵），應當這樣理解，一切法不生不滅，這便稱為如來（Tathagata，佛的稱號）。』又《梵王問經》說：『在第一義諦（Paramartha，最高的真理）中，佛既不出世，也不入涅槃（Nirvana，解脫）。從根本上說，就沒有生滅。』《般若燈論偈》說：『不應捨棄生死，不應建立涅槃。生死和涅槃，沒有二致，沒有分別。』乃至如《般若波羅蜜經》所說：『佛告訴極勇猛菩薩說：善男子，色（Rupa，物質）沒有束縛，沒有解脫；受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）沒有束縛，沒有解脫。如果色乃至識沒有束縛，沒有解脫，這就叫做般若波羅蜜（Prajnaparamita，智慧到彼岸）。』又如《梵王所問經》所說：『佛說：梵王（Brahma，天神），我既沒有得到生死，也沒有得到涅槃。為什麼呢？所說的生死，只不過是如來的一種假設性的施設，並沒有一個人在其中流轉。所說的涅槃，也只是一種假設性的施設，並沒有一個人真正進入涅槃。』 問：宗鏡所說的唯心，它的始末是什麼呢？ 答：始末是用來描述心的作用的，是從修行次第的角度來說的。在修行過程中，現象雖然歷歷分明，但本體始終是融合一體的。 《起信鈔》問：按照你的論點，開始是一心，最後也是一心，那麼開始和最後有什麼區別呢？ 答：開始的一心，心是能動的主體；最後的一心，心是最終的歸宿。雖然前後本體相同，但作為開始和結束，意義不同。因此，修行的各個階段才顯得歷歷分明。又說：只是因為本來就是一心，超越了名相，所以才會有迷失。
【English Translation】 English version: It can be considered existent because its merits constantly endure; it can be considered non-existent because it is imperceptible. Thus, the opposition between existence and non-existence dissolves within, and all designations lose their meaning. It transcends the scope of sight and hearing, and surpasses the obscurity attainable by the Four Empty Abodes (the four Arupadhatu heavens). It is tranquil and peaceful, serene and calm. The Nine Schools ultimately converge here, and the multitude of sages silently unite here. This is the realm of Xi Yi (inaudible and formless), the land of Tai Xuan (profound and distant). To attempt to name it with existence and non-existence, to mark its boundaries, and to discuss its divine nature is not that absurd? Therefore, the path of the mind is solitary and unique, and the spirit has no fixed abode. How can it be found in the traces of existence and non-existence, or the influence of seeing and hearing? Thus, the Prajnaparamita Sutra says: 'Manjusri (symbol of wisdom), it should be understood that all dharmas neither arise nor cease, and this is called Tathagata (the title of Buddha).' Furthermore, the Brahma-raja-pariprccha Sutra says: 'In the ultimate truth (Paramartha), the Buddha neither appears in the world nor enters Nirvana (liberation). Fundamentally, there is no arising or ceasing.' The Prajnadipa-mulatika says: 'One should not abandon samsara (cycle of birth and death), nor should one establish Nirvana. Samsara and Nirvana are not two, without distinction.' Even as the Prajnaparamita Sutra says: 'The Buddha told the Extremely Courageous Bodhisattva: Good son, Rupa (form) has no bondage, no liberation; Vedana (feeling), Samjna (perception), Samskara (volition), Vijnana (consciousness) have no bondage, no liberation. If Rupa to Vijnana have no bondage, no liberation, this is called Prajnaparamita (perfection of wisdom).' Furthermore, as the Brahma-raja-pariprccha Sutra says: 'The Buddha said: Brahma (a deity), I have neither attained samsara nor attained Nirvana. Why? What is called samsara is merely a provisional designation by the Tathagata, and there is no one who transmigrates within it. What is called Nirvana is also a provisional designation, and there is no one who truly enters Nirvana.' Question: What is the beginning and end of the Mind-Only doctrine as discussed in the Zongjing? Answer: Beginning and end are used to describe the function of the mind, and are discussed from the perspective of the stages of practice. Although phenomena are clearly distinct during practice, the essence is always integrated. The Qixin Chao asks: According to your argument, the beginning is One Mind, and the end is also One Mind, so what is the difference between the beginning and the end? Answer: The One Mind at the beginning is the mind as the active subject; the One Mind at the end is the mind as the ultimate destination. Although the essence is the same before and after, the meaning is different as the beginning and the end. Therefore, the various stages of practice appear clearly distinct. Furthermore, it is said: It is only because it is originally One Mind, transcending names and forms, that there is delusion.
悟。萬法隨生。生法本空。但唯一體。宗鏡亦爾。為廣義用。前後不同。然是一心之前後。前後之一心耳。所以理事平等。何者。非初。無以立后。初等於后。非后無以成初。后等於初。又理從事顯。理等於事。事因理成。事等於理。故云。萬法雖殊。不能自異也。況宗鏡中一尚不能一。豈況異乎。所以起信論云。一切諸法。平等平等。鈔釋有二。一謂真性於一切法中平等。如像中鏡。二即諸法本空故平等。如鏡中像。
宗鏡錄卷第八十九
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第九十
慧日永明寺主智覺禪師延壽集
夫如上所說。涅槃非有。故經云。設有一法過涅槃者。我亦說如幻如夢。即後學之人。徒勞景慕。
答。斯言破著。非壞法性。如觀和尚云。難一切法如幻者。妄法緣生。可許如幻。涅槃真實。又不從緣。如何同幻。故牒釋有二意。一明雖真而亦從緣。雖非緣生。而是緣顯。亦空無性。二明涅槃非幻。為破著涅槃心。云如幻耳。是則破心中涅槃。亦顯涅槃體。即真而成妙有。故知四種涅槃。初后俱有。所以唯識論云。一本來自性清凈涅槃。謂一切法相真如理。雖有客塵。而本性凈。具無數量微妙功德
【現代漢語翻譯】 現代漢語譯本 悟。萬法隨著因緣而生起，但生起的諸法其本性皆空，實際上只有一個本體。《宗鏡錄》（Zongjing Lu）也是如此，爲了廣泛地發揮作用，前後章節有所不同，但都是同一個心識的前後展現，是前後統一的心識。因此，理體和事相是平等的。為什麼這麼說呢？沒有開始，就無法建立後續；開始等於後續。沒有後續，就無法成就開始；後續等於開始。而且，理體通過事相顯現，理體等於事相；事相依靠理體而成就，事相等於理體。所以說，萬法雖然千差萬別，但不能自我區分。更何況在《宗鏡錄》中，『一』尚且不能執著為『一』，又怎麼能執著為『異』呢？所以《起信論》（Qixin Lun）說：『一切諸法，平等平等。』對此，鈔釋有兩種解釋：一是說真如本性在一切法中都是平等的，就像鏡子中的影像；二是說一切諸法的本性都是空性的，所以是平等的，就像鏡子中的影像。
《宗鏡錄》卷第八十九
戊申年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第九十
慧日永明寺主智覺禪師延壽集
如果像上面所說的，涅槃（Nirvana，寂滅）不是真實存在的，所以經書上說：『假設有一種法超越了涅槃，我也會說它如幻如夢。』那麼後來的學習者，豈不是白費力氣去景仰追求？
回答：這種說法是爲了破除執著，而不是要破壞法性。如同觀和尚所說：『如果說一切法都如幻，那麼虛妄之法因緣而生，可以允許說是如幻。但涅槃是真實的，又不依賴因緣，怎麼能和幻象一樣呢？』所以，對此的解釋有兩種含義：一是說明涅槃雖然是真實的，但也需要通過因緣來顯現；雖然不是因緣所生，但卻是通過因緣而顯現，其本性也是空無自性的。二是說明說涅槃如幻，是爲了破除對涅槃的執著之心。這樣，破除了心中對涅槃的執著，反而能顯現涅槃的本體，即在真如的基礎上成就妙有。因此可知，四種涅槃從開始到最後都是存在的。所以《唯識論》（Vijnaptimatrata-siddhi-sastra）說：『一、本來自性清凈涅槃，指的是一切法相的真如理體，雖然有客塵煩惱，但其本性是清凈的，具備無數量的微妙功德。』
【English Translation】 English version Enlightenment. All dharmas arise according to conditions, but the nature of arising dharmas is fundamentally empty; in reality, there is only one essence. The 'Zongjing Lu' (Record of the Source Mirror) is also like this. For the sake of broad application, the beginning and end chapters are different, but they are all manifestations of the same mind, the unified mind of before and after. Therefore, principle and phenomena are equal. Why is this so? Without a beginning, there can be no subsequent; the beginning is equal to the subsequent. Without a subsequent, there can be no accomplishment of the beginning; the subsequent is equal to the beginning. Moreover, principle is revealed through phenomena; principle is equal to phenomena. Phenomena are accomplished through principle; phenomena are equal to principle. Therefore, it is said that although the myriad dharmas are different, they cannot differentiate themselves. Moreover, in the 'Zongjing Lu', even 'one' cannot be clung to as 'one', so how can one cling to 'difference'? Therefore, the 'Qixin Lun' (Awakening of Faith in the Mahayana) says: 'All dharmas are equal, equal.' There are two explanations for this: one is that the true nature is equal in all dharmas, like images in a mirror; the other is that the nature of all dharmas is empty, so they are equal, like images in a mirror.
'Zongjing Lu', Volume 89
Engraved in the year Wushen by the Directorate of the Great Treasury Taisho Tripitaka, Volume 48, No. 2016, 'Zongjing Lu'
'Zongjing Lu', Volume 90
Compiled by Chan Master Zhijue Yanshou, Abbot of Huiri Yongming Temple
If, as mentioned above, Nirvana (Nirvana, extinction) is not real, and the sutra says: 'If there were a dharma surpassing Nirvana, I would also say it is like a phantom, like a dream,' then wouldn't later learners be wasting their efforts in admiring and pursuing it?
Answer: This statement is to break attachment, not to destroy the nature of dharma. As Venerable Guan said: 'If all dharmas are said to be like illusions, then false dharmas arise from conditions and can be allowed to be like illusions. But Nirvana is real and does not depend on conditions, so how can it be the same as illusions?' Therefore, there are two meanings to this explanation: one is to explain that although Nirvana is real, it also needs to be manifested through conditions; although it is not born from conditions, it is revealed through conditions, and its nature is also empty and without self-nature. The second is to explain that saying Nirvana is like an illusion is to break the mind's attachment to Nirvana. In this way, breaking the mind's attachment to Nirvana can reveal the essence of Nirvana, which is the wonderful existence achieved on the basis of true thusness. Therefore, it can be known that the four kinds of Nirvana exist from beginning to end. Therefore, the 'Vijnaptimatrata-siddhi-sastra' (Treatise on the Establishment of Consciousness-Only) says: 'First, the originally pure Nirvana of self-nature refers to the true thusness principle of all dharmas, which, although having defilements of adventitious dust, is pure in its original nature and possesses countless subtle and wonderful merits.'
。無生無滅。湛若虛空。一切有情平等共有。與一切法不一不異。離一切相。一切分別。尋思路絕名言道斷。唯真聖者自內所證。其性本寂。故名涅槃。二有餘依涅槃。謂即真如出煩惱障。雖有微苦所依未滅。而障永寂。故名涅槃。三無餘依涅槃。謂即真如出生死苦。煩惱既盡。余依亦滅。眾苦永寂。故名涅槃。四無住處涅槃。謂即真如出所知障。大悲般若常所輔翼。由斯不住生死涅槃。利樂有情。窮未來際。用而常寂。故名涅槃。
問。夫言法身者。心為法家之身。身是積聚義。積集含藏一切萬法。故名為心。即何用更立般若及解脫二法。
答。法身即是人。人須有。靈智。故名般若。若得般若照。則顯現法身。故經云。隱名如來藏。顯名為法身。又若得般若。則一切處無著。不為境縛。即是解脫。若顯法身得解脫。功全由般若。非唯此二。法一切萬行。皆由般若成立。故五度如盲。般若如導。若佈施無般若。唯得一世榮。后受餘殃債。若持戒無般若。暫生上欲界。還墮泥犁中。若忍辱無般若。報得端正形。不證寂滅忍。若精進無般若。徒興生滅功。不趣真常海。若禪定無般若。但行色界禪。不入金剛定。若萬善無般若。空成有漏因。不契無為果。故知般若。是險惡徑中之導師。迷闇室中之明炬。生死
【現代漢語翻譯】 現代漢語譯本：無生無滅，如同虛空一般澄澈。一切有情眾生平等共有，與一切法既非完全相同也非完全相異，脫離一切表象和一切分別念。思慮的道路斷絕，言語的表達也終止，只有真正的聖者才能從內心證得。它的本性原本就是寂靜的，所以稱為涅槃（Nirvana，寂滅）。 二、有餘依涅槃（Saupadhiśeṣa-nirvāṇa，有殘餘的涅槃）。指的是真如（Tathata，如實）脫離了煩惱障（Klesha-avarana，煩惱的障礙）。雖然還有微小的痛苦所依附的身體沒有滅盡，但煩惱的障礙已經永遠寂滅，所以稱為涅槃。 三、無餘依涅槃（Nirupadhiśeṣa-nirvāṇa，沒有殘餘的涅槃）。指的是真如脫離了生死之苦。煩惱既然已經斷盡，殘餘的依附也已滅除，一切痛苦永遠寂滅，所以稱為涅槃。 四、無住處涅槃（Apratiṣṭhita-nirvāṇa，不住留的涅槃）。指的是真如脫離了所知障（Jneya-avarana，智慧的障礙）。大悲心（Maha-karuna，偉大的慈悲）和般若智慧（Prajna，智慧）常常輔助和護佑。因此不住留于生死和涅槃，利益和快樂有情眾生，直到未來的盡頭。在運用中常保寂靜，所以稱為涅槃。
問：所說的法身（Dharmakaya，佛的法性之身），心是萬法的家園，身是積聚的意思，積聚含藏一切萬法，所以名為心。那麼為什麼還要另外建立般若（Prajna，智慧）和解脫（Moksha，解脫）這兩種法呢？
答：法身就是人。人必須要有靈智，所以名為般若。如果得到般若的照耀，就能顯現法身。所以經中說：『隱藏時名為如來藏（Tathagatagarbha，如來藏），顯現時名為法身。』又如果得到般若，那麼在一切處都不會執著，不被外境束縛，這就是解脫。如果顯現法身得到解脫，功勞完全在於般若。不僅僅是這兩種法，一切萬行都由般若成立。所以說五度（Panca-paramita，五種到彼岸的方法，即佈施、持戒、忍辱、精進、禪定）就像盲人，般若就像嚮導。如果佈施沒有般若，只能得到一世的榮華，以後還要承受剩餘的罪債。如果持戒沒有般若，只能暫時生到上欲界，還會墮入地獄之中。如果忍辱沒有般若，只能得到端正的相貌，不能證得寂滅的忍耐。如果精進沒有般若，只是徒勞地興起生滅的功用，不能趨向真常的智慧之海。如果禪定沒有般若，只是修行世俗的禪定，不能進入金剛禪定。如果萬善沒有般若，只是白白地成就了有漏的因，不能契合無為的果。所以要知道，般若是險惡道路中的導師，是黑暗房間中的明燈，是生死
【English Translation】 English version: Without arising, without ceasing, clear and still like empty space. Equally shared by all sentient beings, neither entirely the same as nor entirely different from all dharmas, free from all appearances and all discriminations. The path of thought is cut off, the expression of language ceases, only a true sage can realize it from within. Its nature is originally tranquil, therefore it is called Nirvana (extinction). Second, Saupadhiśeṣa-nirvāṇa (Nirvana with remainder). It refers to the True Thusness (Tathata) that has emerged from the obstacle of afflictions (Klesha-avarana). Although there is still a subtle body on which suffering depends that has not been extinguished, the obstacle of afflictions has been forever extinguished, therefore it is called Nirvana. Third, Nirupadhiśeṣa-nirvāṇa (Nirvana without remainder). It refers to the True Thusness that has emerged from the suffering of birth and death. Since afflictions have been completely exhausted, the remaining dependence has also been extinguished, and all suffering is forever extinguished, therefore it is called Nirvana. Fourth, Apratiṣṭhita-nirvāṇa (Non-abiding Nirvana). It refers to the True Thusness that has emerged from the obstacle of knowledge (Jneya-avarana). Great compassion (Maha-karuna) and wisdom (Prajna) constantly assist and protect it. Therefore, it does not abide in birth and death or Nirvana, benefiting and bringing joy to sentient beings until the end of the future. While being used, it remains constantly tranquil, therefore it is called Nirvana.
Question: Regarding what is called the Dharmakaya (Dharma body), the mind is the home of all dharmas, and the body means accumulation, accumulating and containing all dharmas, therefore it is called the mind. So why is it necessary to additionally establish these two dharmas of Prajna (wisdom) and Moksha (liberation)?
Answer: The Dharmakaya is the person. A person must have spiritual intelligence, therefore it is called Prajna. If one obtains the illumination of Prajna, then the Dharmakaya can be manifested. Therefore, the sutra says: 'When hidden, it is called the Tathagatagarbha (Buddha-nature); when manifested, it is called the Dharmakaya.' Furthermore, if one obtains Prajna, then one will not be attached to anything and will not be bound by external circumstances, which is liberation. If the Dharmakaya is manifested and liberation is attained, the credit is entirely due to Prajna. It is not only these two dharmas, but all myriad practices are established by Prajna. Therefore, it is said that the five perfections (Panca-paramita, generosity, morality, patience, diligence, and meditation) are like the blind, and Prajna is like the guide. If generosity is without Prajna, one can only obtain glory in one lifetime and will have to bear the remaining debts of sin in the future. If morality is without Prajna, one can only be born temporarily in the upper desire realm and will still fall into hell. If patience is without Prajna, one can only obtain a handsome appearance and cannot attain the patience of extinction. If diligence is without Prajna, one will only vainly arouse the function of arising and ceasing and will not approach the sea of true constancy. If meditation is without Prajna, one will only practice worldly meditation and will not enter the diamond samadhi. If myriad good deeds are without Prajna, one will only vainly create causes of leakage and will not be in accord with the fruit of non-action. Therefore, one should know that Prajna is the guide in a dangerous path, the bright torch in a dark room, and the life and death
海中之智楫。煩惱病中之良醫。碎邪山之大風。破魔軍之猛將。照幽途之赫日。警昏識之迅雷。抉愚盲之金鎞。沃渴愛之甘露。截癡網之慧刃給貧。乏之寶珠。若般若不明。萬行虛設。祖師云。不識玄旨。徒勞念靜。不可剎那忘照。率爾相違。以此三法不縱不橫。非一非異。能成涅槃秘藏。如大涅槃經云。佛言。我今當令一切眾生。及以我子四部之眾。悉皆安住秘密藏中。我亦復當安住是中。入于涅槃。何等名為秘密之藏。猶如伊字三點。若並則不成伊。縱亦不成。如摩醯首羅面上三目。乃得成伊。三點。若別亦不得成。我亦如是。解脫之法。亦非涅槃。如來之身。亦非涅槃。摩訶般若。亦非涅槃。三法各異。亦非涅槃。我今安住如是三法。為眾生故。名入涅槃。所以云。法身常。種智圓。解脫具。一切皆是佛法。無有優劣。故不縱。三德相冥。同一法界。出法界外。何處別有法。故不橫。能種種建立。故不一。同歸第一義。故不異。雖三而一。雖一而三。一則壞於三諦。異則迷於一實。在境則三諦圓融。在心則三觀俱運。在因則三道相續。在果則三德周圓。如是本末相收。方入大涅槃秘密之藏。古德云。此之三德。不離一如。德用分異。即寂之照為般若。即照之寂為解脫。寂照之體為法身。如一明凈圓珠。明即般若
。凈即解脫。圓體法身。約用不同。體不相離。故此三法不縱不橫。不併不別。如天之目。似世之伊。名秘密藏。為大涅槃。又臺教類通三軌法。一真性軌。二觀照軌。三資成軌。即是三德。以真性軌為一乘體。此為法身。一切眾生悉一乘故。以觀照軌為般若。只點真性寂而常照。便是觀照第一義空。以資成軌為解脫。只點真性法界。含藏諸行無量眾善。即如來藏。三法。不一不異。如點如意珠中。論光論寶。光寶不與珠一。不與珠異。不縱不橫。三法亦如是。今更廣類通十種三法。一三道。二三識。三三佛性。四三般若。五三菩提。六三大乘。七三身。八三涅槃。九三寶。十三德。此十種三法。通收一切凡聖因果諸法。今引金光玄義。觀心廣釋。十種三法門者。凈名經云。諸佛解脫。當於眾生心行中求。若不觀自心。非己智分。不能開發自身寶藏。今欲論凡夫地之珍寶。即聞修故。明觀心釋也。一觀心明三道者。一煩惱道。過去無明。現在愛取。三支。二業道。過去行。現在有。二支。三苦道。現在識名色六入觸受。未來生死憂悲苦惱。七支。今觀心王即苦道。觀慧數心即煩惱道。觀諸數心即業道。凈名經云。觀身實相。觀佛亦然者。若頭等六分。各各是身。此即多身。若別有一身。則無是處。各各非身。合時亦無
【現代漢語翻譯】 現代漢語譯本 『凈』即是解脫，圓滿的本體就是法身。從作用的角度來說，三者各有不同，但本體上卻不可分離。因此，這三種法既不是縱向排列，也不是橫向排列，不是完全相同，也不是完全不同。就像天上的眼睛一樣，又像是世間的『伊』字。這被稱為秘密藏，也就是大涅槃。另外，天臺宗將一切法歸類為三種規範：一是真性規範，二是觀照規範，三是資成規範，這也就是三種功德。以真性規範作為一乘的本體，這就是法身，因為一切眾生都具有同一的一乘佛性。以觀照規範作為般若（智慧），只是點明真性寂靜而常照的特性，這就是觀照的第一義空。以資成規範作為解脫，只是點明真性法界，其中包含著各種修行和無量的善行，這就是如來藏。這三種法，既不是完全相同，也不是完全相異，不是縱向排列，也不是橫向排列。就像在如意珠中談論光芒和寶藏一樣，光芒和寶藏與珠子既不是完全相同，也不是完全相異。這三種法也是如此。現在進一步廣泛地將一切法歸類為十種三法：一是三道，二是三識，三是三佛性，四是三般若（智慧），五是三菩提（覺悟），六是三大乘，七是三身，八是三涅槃，九是三寶，十是三德。這十種三法，涵蓋了一切凡夫、聖人、因、果等諸法。現在引用《金光明經玄義》和《觀心論》來廣泛地解釋。所謂十種三法門，如《維摩詰經》所說：『諸佛的解脫，應當在眾生的心行中尋求。』如果不觀察自己的心，就不是自己智慧所能及的，也就不能開發自身所蘊藏的寶藏。現在想要討論凡夫地的珍寶，就要通過聽聞和修行，來明白觀心的解釋。一、觀心來明白三道：一是煩惱道，包括過去的無明，現在的愛和取這三支；二是業道，包括過去的行和現在的有這兩支；三是苦道，包括現在的識、名色、六入、觸、受，以及未來的生死憂悲苦惱這七支。現在觀察心王就是苦道，觀察慧數心就是煩惱道，觀察諸數心就是業道。《維摩詰經》說：『觀察身體的真實相狀，觀察佛也是如此。』如果頭等六個部分，每個部分都是身體，那就是多個身體。如果另外有一個身體，那就無處可尋。每個部分都不是身體，合在一起也不是身體。
【English Translation】 English version 'Purity' is liberation, and the perfect essence is the Dharmakaya (法身, Dharma Body). From the perspective of function, the three are different, but in essence, they are inseparable. Therefore, these three dharmas are neither arranged vertically nor horizontally, neither completely the same nor completely different. It's like the eye in the sky, or like the character '伊' in the world. This is called the Secret Treasury, which is the Great Nirvana (涅槃, Nirvana). Furthermore, the Tiantai school categorizes all dharmas into three norms: first, the norm of true nature (真性軌, True Nature Norm); second, the norm of contemplation (觀照軌, Contemplation Norm); and third, the norm of supportive accomplishment (資成軌, Supportive Accomplishment Norm), which are the three virtues. The norm of true nature is taken as the essence of the One Vehicle (一乘, One Vehicle), which is the Dharmakaya, because all sentient beings possess the same One Vehicle Buddha-nature. The norm of contemplation is taken as Prajna (般若, Wisdom), simply pointing out the characteristic of true nature being tranquil and constantly illuminating, which is the First Meaning of Emptiness in Contemplation. The norm of supportive accomplishment is taken as liberation, simply pointing out the true nature of the Dharma Realm (法界, Dharma Realm), which contains various practices and countless good deeds, which is the Tathagatagarbha (如來藏, Buddha-Womb). These three dharmas are neither completely the same nor completely different, neither arranged vertically nor horizontally. Just like discussing light and treasure in a wish-fulfilling jewel, the light and treasure are neither completely the same nor completely different from the jewel. The three dharmas are also like this. Now, we further broadly categorize all dharmas into ten types of three dharmas: first, the three paths (三道, Three Paths); second, the three consciousnesses (三識, Three Consciousnesses); third, the three Buddha-natures (三佛性, Three Buddha-natures); fourth, the three Prajnas (三般若, Three Wisdoms); fifth, the three Bodhis (三菩提, Three Awakenings); sixth, the three Great Vehicles (三大乘, Three Great Vehicles); seventh, the three bodies (三身, Three Bodies); eighth, the three Nirvanas (三涅槃, Three Nirvanas); ninth, the three jewels (三寶, Three Jewels); and tenth, the three virtues (三德, Three Virtues). These ten types of three dharmas encompass all dharmas of ordinary beings, sages, causes, and effects. Now, we cite the Profound Meaning of the Golden Light Sutra and the Treatise on Contemplating the Mind to explain them extensively. The so-called ten types of three dharma gates, as the Vimalakirti Sutra says: 'The liberation of all Buddhas should be sought in the mind and actions of sentient beings.' If one does not observe one's own mind, it is not within the reach of one's own wisdom, and one cannot develop the treasures hidden within oneself. Now, if we want to discuss the treasures of the realm of ordinary beings, we must understand the explanation of contemplating the mind through hearing and practice. First, using contemplation of the mind to understand the three paths: first, the path of afflictions (煩惱道, Affliction Path), including past ignorance, present love, and grasping; second, the path of karma (業道, Karma Path), including past actions and present existence; third, the path of suffering (苦道, Suffering Path), including present consciousness, name and form, the six entrances, contact, sensation, and future birth, death, sorrow, grief, and suffering. Now, observing the mind-king is the path of suffering, observing the wisdom-number mind is the path of afflictions, and observing the various number minds is the path of karma. The Vimalakirti Sutra says: 'Observe the true form of the body, and observe the Buddha in the same way.' If the six parts such as the head are each the body, then there are multiple bodies. If there is another body, then it cannot be found anywhere. Each part is not the body, and when combined, it is also not the body.
。若頭六分求身叵得。現在不住。故不可得。過去因滅。亦不可得。未來未至。亦不可得。如是橫豎求身。畢竟不可得。則是無。無亦不可得。亦有亦無亦不可得。非有非無亦不可得。但有名字。名字為身。如是名字。不在內。非四陰中故。不在外。非色陰中故。不在中間。非色心合故。亦不常自有。非離色心故。當知名無得物之功。物無應名之實。假實既空。名物安在。如此觀身。是觀實相。觀身是假名。假名既如此。觀色受想行識亦如是。即為苦道觀也。觀煩惱道者。煩惱與業。皆是身因。今且取煩惱為身因而觀也。凈名經云。不壞身因而隨一相者。應作四句分別。誰身因果俱壞。誰身因果俱不壞。誰壞果不壞因。誰壞因不壞果。云何身果。父母所生頭等六分是也。云何身因。貪恚癡身口意業等是。今且置三業。觀貪恚癡等。四果。以無常苦空觀智。破貪恚癡。子斷名壞身因。不受後有名壞身果。凡俗之流。名衣好食。長養五陰。縱心適性。放逸貪恚。自惱惱他。一身死壞。復受一身。因果相續。無有邊際。是名因果俱不壞。如犯王憲付栴陀羅。如怨對者自害其體。身既爛壞。四陰亦盡。是為壞果。貪恚癡身因。轉更熾盛。彌淪生死。無得脫期。是為壞果不壞因。以無常觀智。斷五分下因縛。五分下果身由未盡。
是名壞身因不壞身果。如此四句存壞不同。皆不隨一相。而隨一相者。所謂修大乘觀。觀一念貪恚癡心。心為自起。為對塵起。為根塵共起。為離根塵起。皆無此義。非自非他。非共非無因。亦非前念滅故起。非生非非生。亦非滅非非滅。如是橫豎求心叵得。心尚無本。何所論壞。是名不壞身因而隨一相。觀業道者。如凈名經云。舉足下足。無非道場。具足一切佛法矣。觀舉足時。為是業舉。為是業者舉。為是業業者共舉。為離業業者舉。若業舉。不關業者。業者舉。不關於業。各既無舉。合亦無舉。合既無舉。離那得舉。舉足既無。下足亦無。觀行既然。住坐臥言語執作。亦復如是。是為觀業道實相。二觀心明三識者。諦觀一念。即空即假即中。即是觀心識於三識。何者。意識托緣發。意。本無其識。緣何所發。又緣中為有識。為無識。若有識。緣即是識。何謂為緣。若無識。那能發識。若意緣合發。二俱無故。合不能發。離亦不可。當知此識不在一處。從眾緣生。從緣生法。我說即是空。於此空中假作分別。是惡識。是善識。是非惡非善識。種種推畫。強謂是非。識若定空。不可作假。識若定假。不可作空。當知空非空。假非假。非空非假。雙亡二邊。正顯中道。一念識中三觀具足。識於三識。亦不得三觀。故凈
【現代漢語翻譯】 現代漢語譯本： 這是所謂的壞身因，不壞身果。像這樣四句，存在和壞滅不同，都不隨從單一的表相。而隨從單一表相的，就是修習大乘觀，觀察一念貪嗔癡的心。這心是自己生起，還是對境生起，還是根塵共同生起，還是離開根塵生起？都沒有這樣的道理。既非自生，也非他生，既非共同生，也非無因而生。也不是因為前念滅了才生起。既非生，也非非生；既非滅，也非非滅。像這樣橫向豎向地尋求心都不可得。心尚且沒有根本，還談論什麼壞滅呢？這叫做不壞身因而隨從單一表相。觀察業道的人，如《維摩詰經》所說：『舉足下足，無非道場，具足一切佛法。』觀察舉足時，是業在舉，還是從業者在舉，還是業和業者共同在舉，還是離開業和業者在舉？如果是業在舉，不關從業者的事情；如果是從業者在舉，不關於業的事情。各自既然沒有舉，合起來也沒有舉。合起來既然沒有舉，離開哪裡能有舉？舉足既然沒有，下足也沒有。觀行既然如此，住、坐、臥、言語、執持、造作，也都是這樣。這是觀察業道實相。 第二，觀察心明瞭三識的人，仔細觀察一念，即是空，即是假，即是中。這就是觀察心識於三識。為什麼呢？意識依託外緣而生髮，意根本沒有其識，憑藉什麼外緣而生髮呢？又在外緣中是有識，還是無識？如果有識，外緣就是識，還說什麼外緣呢？如果無識，怎麼能生髮識呢？如果意和外緣合起來生髮，兩者都無自性，合起來也不能生髮，離開也不可以。應當知道這個識不在一個地方，是從眾多因緣生起的。從因緣生起的法，我說就是空。在這空性中假立分別，這是惡識，這是善識，這是非惡非善識。種種推測描畫，強說是非。識如果定是空，就不可假立；識如果定是假，就不可說是空。應當知道空非空，假非假，非空非假，雙雙泯滅二邊，正是顯現中道。一念識中三觀具足。識於三識，也不可得三觀，所以清凈。
【English Translation】 English version: This is called 'the cause of a destructible body, the result of an indestructible body'. Like these four phrases, existence and destruction are different, and neither follows a single characteristic. But that which follows a single characteristic is the practice of Mahayana contemplation, observing a single thought of greed, anger, and delusion. Does this mind arise by itself, or does it arise in response to external objects, or does it arise jointly from the sense organs and their objects, or does it arise apart from the sense organs and their objects? None of these explanations hold true. It is neither self-arising, nor other-arising, nor jointly-arising, nor arising without a cause. Nor does it arise because the previous thought has ceased. It is neither arising, nor non-arising; neither ceasing, nor non-ceasing. Thus, seeking the mind horizontally and vertically is unattainable. If the mind has no root, what is there to discuss about destruction? This is called 'the cause of an indestructible body following a single characteristic'. Those who observe the path of karma, as the Vimalakirti Sutra says: 'Every step taken is a sacred place, fully embodying all the Buddha-dharma.' When observing the lifting of a foot, is it the karma that lifts, or the doer of karma that lifts, or the karma and the doer of karma that lift together, or is it apart from the karma and the doer of karma that it lifts? If it is the karma that lifts, it has nothing to do with the doer of karma; if it is the doer of karma that lifts, it has nothing to do with the karma. Since each has no lifting, there is no lifting together. Since there is no lifting together, how can there be lifting apart? Since there is no lifting of the foot, there is no lowering of the foot either. Since contemplation is like this, so too are standing, sitting, lying down, speaking, holding, and acting. This is observing the true nature of the path of karma. Secondly, those who observe the mind and understand the three consciousnesses, carefully observe a single thought, which is emptiness (sunyata), which is provisional existence (prajna), which is the Middle Way (madhyamaka). This is observing the mind-consciousness in relation to the three consciousnesses. Why? Because the consciousness (vijnana) arises relying on external conditions, but the mind (manas) inherently has no consciousness. On what external conditions does it rely to arise? Furthermore, in the external conditions, is there consciousness or no consciousness? If there is consciousness, then the external conditions are consciousness, so what is meant by external conditions? If there is no consciousness, how can consciousness arise? If the mind and external conditions combine to arise, since both have no self-nature, they cannot arise together, nor can they arise separately. It should be known that this consciousness is not in one place, but arises from many conditions. The dharma that arises from conditions, I say is emptiness. Within this emptiness, provisional distinctions are made: this is evil consciousness, this is good consciousness, this is neither evil nor good consciousness. Various speculations and descriptions are made, forcibly calling them right or wrong. If consciousness is definitely empty, it cannot be provisionally established; if consciousness is definitely provisional, it cannot be said to be empty. It should be known that emptiness is not emptiness, provisional existence is not provisional existence, neither emptiness nor provisional existence, both extinguishing the two extremes, precisely revealing the Middle Way. In a single thought of consciousness, the three contemplations are complete. Consciousness in relation to the three consciousnesses, cannot obtain the three contemplations, therefore it is pure.
名云。不觀色。不觀色如。不觀色性。乃至不觀識。不觀識如。不觀識性。雖不得識。不得識如。不得識性。雙照識。識如。識性。宛然無濫。以照識性故。是庵摩羅識。照識如故。是阿賴耶識。亦照亦滅故。是阿陀那識。是名觀心中三識。三觀心三佛性者。一正因佛性。佛名為覺。性名不覺。即是非常非無常。如土內金藏。天魔外道所不能壞。二了因佛性。覺智非常非無常。智與理相應。如人善知金藏。此智不可破壞。三緣因佛性。一切非常非無常。功德善根資助覺知。開顯正性。如耘除草穢。掘出金藏。觀心即中。是正因佛性。即空。是了因佛性。即假。是緣因佛性。複次佛。是覺智也。性者。理極也。能以覺智照其理極。智境相稱。合而言之。名為佛性。今觀五陰心。稱五陰實相。名正因佛性。觀假名實相。名了因佛性。觀諸心數。稱心數實相。名緣因佛性。故經云。佛性者。不即六法。不離六法。此之謂也。四觀心三般若者。一實相般若。非寂非照。即一切種智。二觀照般若。非照而照。即一切智。三方便般若。非寂而寂。即道種智。觀。一念心。即空即假即中。即是三般若。何者。一念心一切心。一切心一心。非一非一切。一念心一切心者。從心生心。雜雜沓沓。長風駛流。不得為喻。日夜常生無量百千萬
【現代漢語翻譯】 現代漢語譯本 名云：不觀色（rupa, 色蘊）。不觀色如（tathata, 如如）。不觀色性（svabhava, 自性）。乃至不觀識（vijnana, 識蘊）。不觀識如。不觀識性。雖不得識，不得識如，不得識性，雙照識、識如、識性，宛然無濫。以照識性故，是庵摩羅識（amala-vijnana, 庵摩羅識，清凈識）。照識如故，是阿賴耶識（alaya-vijnana, 阿賴耶識，藏識）。亦照亦滅故，是阿陀那識（adana-vijnana, 阿陀那識，執持識）。是名觀心中三識。 三觀心三佛性者：一、正因佛性（hetu-buddhatva, 正因佛性）。佛名為覺，性名不覺，即是非常非無常，如土內金藏，天魔外道所不能壞。二、了因佛性（pratyaya-buddhatva, 了因佛性）。覺智非常非無常，智與理相應，如人善知金藏，此智不可破壞。三、緣因佛性（karana-buddhatva, 緣因佛性）。一切非常非無常，功德善根資助覺知，開顯正性，如耘除草穢，掘出金藏。觀心即中，是正因佛性；即空，是了因佛性；即假，是緣因佛性。 複次，佛是覺智也。性者，理極也。能以覺智照其理極，智境相稱，合而言之，名為佛性。今觀五陰心，稱五陰實相，名正因佛性。觀假名實相，名了因佛性。觀諸心數，稱心數實相，名緣因佛性。故經云：『佛性者，不即六法，不離六法。』此之謂也。 四、觀心三般若（prajna, 智慧）者：一、實相般若（tattva-prajna, 實相般若）。非寂非照，即一切種智（sarvakarajnata, 一切種智）。二、觀照般若（aloka-prajna, 觀照般若）。非照而照，即一切智（sarvajna, 一切智）。三、方便般若（upaya-prajna, 方便般若）。非寂而寂，即道種智（margakarajnata, 道種智）。觀一念心，即空即假即中，即是三般若。何者？一念心一切心，一切心一心，非一非一切。一念心一切心者，從心生心，雜雜沓沓，長風駛流，不得為喻。日夜常生無量百千萬。
【English Translation】 English version It is called 'name'. Do not contemplate rupa (rupa, form skandha). Do not contemplate the suchness (tathata) of rupa. Do not contemplate the nature (svabhava) of rupa. And so on, do not contemplate vijnana (vijnana, consciousness skandha). Do not contemplate the suchness of vijnana. Do not contemplate the nature of vijnana. Although one does not obtain vijnana, does not obtain the suchness of vijnana, does not obtain the nature of vijnana, one illuminates both vijnana, the suchness of vijnana, and the nature of vijnana, clearly without confusion. Because one illuminates the nature of vijnana, it is amala-vijnana (amala-vijnana, pure consciousness). Because one illuminates the suchness of vijnana, it is alaya-vijnana (alaya-vijnana, storehouse consciousness). Because it both illuminates and ceases, it is adana-vijnana (adana-vijnana, grasping consciousness). This is called the three consciousnesses in the contemplation of the mind. The three Buddha-natures in the three contemplations of the mind are: First, the hetu-buddhatva (hetu-buddhatva, causal Buddha-nature). 'Buddha' is called 'awakening', and 'nature' is called 'non-awakening', which is neither permanent nor impermanent, like a gold mine within the earth, which cannot be destroyed by heavenly demons or external paths. Second, the pratyaya-buddhatva (pratyaya-buddhatva, conditional Buddha-nature). Awakening-wisdom is neither permanent nor impermanent, wisdom corresponds with principle, like a person who knows the gold mine well, this wisdom cannot be destroyed. Third, the karana-buddhatva (karana-buddhatva, auxiliary Buddha-nature). Everything is neither permanent nor impermanent, merit and good roots assist awakening-knowledge, revealing the correct nature, like weeding out grass and digging out the gold mine. Contemplating the mind as the Middle Way is the hetu-buddhatva; contemplating emptiness is the pratyaya-buddhatva; contemplating provisionality is the karana-buddhatva. Furthermore, 'Buddha' is awakening-wisdom. 'Nature' is the ultimate principle. Being able to use awakening-wisdom to illuminate its ultimate principle, wisdom and object correspond, and combining them is called Buddha-nature. Now, contemplating the mind of the five skandhas, corresponding to the true aspect of the five skandhas, is called hetu-buddhatva. Contemplating the true aspect of provisional names is called pratyaya-buddhatva. Contemplating the mental functions, corresponding to the true aspect of the mental functions, is called karana-buddhatva. Therefore, the sutra says: 'Buddha-nature is neither identical to the six elements nor separate from the six elements.' This is what it means. Fourth, the three prajnas (prajna, wisdom) in the contemplation of the mind are: First, the tattva-prajna (tattva-prajna, wisdom of reality). It is neither quiescent nor illuminating, which is sarvakarajnata (sarvakarajnata, all-aspect wisdom). Second, the aloka-prajna (aloka-prajna, wisdom of illumination). It is illuminating without illuminating, which is sarvajna (sarvajna, all-knowing wisdom). Third, the upaya-prajna (upaya-prajna, wisdom of skillful means). It is quiescent without being quiescent, which is margakarajnata (margakarajnata, wisdom of the aspects of the path). Contemplating a single thought-moment, which is emptiness, provisionality, and the Middle Way, is the three prajnas. Why? A single thought-moment is all thought-moments, all thought-moments are a single thought-moment, neither one nor all. A single thought-moment is all thought-moments, from mind arising mind, mixed and numerous, like a long wind and swift current, there is no comparison. Day and night, countless hundreds of thousands are constantly arising.
億眾生。六道輪迴十二鉤鎖。從闇入闇。闇無邊際。皆心之過也。故言一念心一切心。是則凡夫所迷沒處。一切心一心者。若能知過生厭皆自持出。如世小火。燒大𧂐薪。置一小珠澄清巨海。能觀心空。從心所生一切心。無不即空。故言一切心一心。如此一心。乃是二乘所迷沒處。非究竟道。雙亡二邊故。煩惱非一非一切。大經云。依智勿依識。識但求樂。凡夫識求妄樂。二乘識求涅槃樂。是故雙亡。不可依止。智則求理。如是觀者。即是一心三智。即空。是觀照般若。一切智。即假。是方便般若。道種智。即中。是實相般若。一切種智。是三智一心中得。即空即假即中。無前無後。不併不別。甚深微妙。最可依止。是為觀心三般若。五觀心三菩提者。一真性菩提。以理為道。二實智菩提。以智慧為道。三方便菩提。以善巧逗會為道。今觀一念之心。即空即假即中。是三菩提心。何者。一心一切心。交橫嫽亂。如絲如砂。如蠶如蛾。為苦為惱。若知即空真諦菩提心。度妄亂心數之眾生。通四住之壅。若即假髮菩提心者。空雖免妄亂。經言空亂意眾生。而智眼甚盲闇。復是三無為坑。是大乘怨鳥。未具佛法。不應滅受而取證。若知即假俗諦菩提心。度沈空心數之眾生。通塵沙之壅。分別可否。分別時宜。分別藥病。分別
逗會。不住無為。故言即假髮菩提心。空是浮心對治。假是沉心對治。由病故有藥。藥存覆成病。病去藥止。宜應兩舍。非空非假。雙亡二邊。即發中道第一義諦菩提心。度二邊心數之眾生。通無明壅。以不住法住于中道。故言即中。說時如三次第。觀則不然。一心中具三菩提心也。六觀心三大乘者。一理乘。理性虛通。任運荷諸法故。二隨乘。智隨於境。如蓋隨函。三得乘。若得果故。自解脫。若得機故。令他解脫。觀一念之心。即空即假即中三大乘。何者。雖觀一念心。而實有四運。此心迴轉不已。所謂未念。慾念。正念。念已。從未念運至慾念。從慾念運至正念。從正念運至念已。復更起運。運運無窮。不知休息。如閉目在舟。不覺其疾。觀一運心。即空即假即中。一一運心。亦復如是。從心至心。無不即空即假即中。是則從三諦運至三諦。無不三諦時。若隨四運運入生死。若隨四運運入涅槃。即空之觀。乘于隨乘。運到真諦。即假之觀。乘于得乘。運到俗諦。即中之觀。乘于理乘。運到中諦。三乘即一乘。是乘微妙。第一觀智普賢大人所乘故。七觀心三身者。所謂理法聚名法身。智法聚名報身。功德法聚名應身。諦觀一念心。即空即假即中。即是三身。何者。華嚴經頌云。心如工畫師。造種種五陰。若心緣破
【現代漢語翻譯】 現代漢語譯本 逗留于有為之法，就不能安住于無為之境。所以說『即假』是針對發起菩提心而言的。『空』是用來對治浮躁之心的，『假』是用來對治沉溺之心。因為有病，所以才需要藥。但如果藥一直存在，又會變成新的病。病好了，藥就應該停止使用。應該兩者都捨棄，既不執著于『空』，也不執著于『假』，從而雙雙捨棄二邊，這樣才能發起中道第一義諦的菩提心，以此來度脫那些執著於二邊心念的眾生，疏通無明的阻塞，以不住于任何法的方式安住于中道。所以說『即中』。 在說法的時候，可以按照空、假、中這三個次第來講解，但在觀想的時候就不是這樣了。在一念心中就具備了空、假、中這三種菩提心。六觀心中的三大乘是指：一、理乘：理性虛通，自然而然地承載一切諸法。二、隨乘：智慧隨順於外境，就像蓋子跟隨盒子一樣。三、得乘：如果證得了果位，就能自我解脫；如果掌握了時機，就能使他人解脫。觀想一念之心，就是即空、即假、即中這三大乘。為什麼這麼說呢？雖然觀想的是一念心，但實際上有四個執行階段：未念、慾念、正念、念已。從『未念』執行到『慾念』，從『慾念』執行到『正念』，從『正念』執行到『念已』，然後又重新開始執行，這樣執行不止，沒有停止的時候。就像閉著眼睛坐在船上，感覺不到船的快速行駛一樣。觀想一個執行階段的心，就是即空、即假、即中。每一個執行階段的心，也都是這樣。從一個心念到另一個心念，沒有不是即空、即假、即中的。這就是從三諦執行到三諦，沒有不是三諦的時候。如果隨著這四個執行階段執行進入生死輪迴，如果隨著這四個執行階段執行進入涅槃。即空的觀想，乘坐隨乘，執行到真諦。即假的觀想，乘坐得乘，執行到俗諦。即中的觀想，乘坐理乘，執行到中諦。三乘就是一乘，這種乘法非常微妙，是第一觀智普賢大人所乘坐的。 七觀心中的三身是指：理法聚集在一起稱為法身，智法聚集在一起稱為報身，功德法聚集在一起稱為應身。仔細觀察一念心，就是即空、即假、即中，這就是三身。為什麼這麼說呢？《華嚴經》的偈頌說：『心就像一個工巧的畫師，創造出種種五陰。如果心緣于破滅』
【English Translation】 English version Dwelling in the realm of conditioned phenomena (有為, yǒu wéi) prevents one from abiding in the unconditioned (無為, wú wéi). Therefore, 'immediate provisionality' (即假, jí jiǎ) refers to the initial arising of Bodhicitta (菩提心, Pútíxīn, the mind of enlightenment). 'Emptiness' (空, kōng) is the antidote to a restless mind, while 'provisionality' (假, jiǎ) is the remedy for a stagnant mind. Because of illness, medicine is needed. But if the medicine remains, it becomes another illness. When the illness is gone, the medicine should be stopped. Both should be abandoned, neither clinging to 'emptiness' nor clinging to 'provisionality,' thus abandoning both extremes. Only then can one generate the Bodhicitta of the Middle Way's (中道, zhōngdào) First Principle (第一義諦, dì yī yì dì), liberating beings who cling to dualistic thoughts, clearing the obstructions of ignorance, and abiding in the Middle Way without clinging to any dharma. Therefore, it is said 'immediate middle'. When teaching, one can explain according to the sequence of emptiness, provisionality, and the middle way. But in contemplation, it is not so. Within a single thought, all three Bodhicittas are present. The Three Great Vehicles (三大乘, sān dà shèng) in the Six Contemplations of Mind are: 1. The Vehicle of Principle (理乘, lǐ shèng): the principle of reality is empty and pervasive, naturally bearing all dharmas. 2. The Vehicle of Following (隨乘, suí shèng): wisdom follows the object, like a lid following a box. 3. The Vehicle of Attainment (得乘, dé shèng): if one attains the fruit, one is self-liberated; if one grasps the opportunity, one can liberate others. Contemplate a single thought, which is immediately emptiness, immediately provisionality, and immediately the middle way. Why is this so? Although contemplating a single thought, there are actually four movements: un-thought, desire-thought, right-thought, and thought-past. From 'un-thought' it moves to 'desire-thought,' from 'desire-thought' it moves to 'right-thought,' from 'right-thought' it moves to 'thought-past,' and then it starts again, moving endlessly without rest, like closing one's eyes on a boat, unaware of its speed. Contemplate one movement of the mind, which is immediately emptiness, immediately provisionality, and immediately the middle way. Each movement of the mind is also like this. From one thought to another, there is nothing that is not immediately emptiness, immediately provisionality, and immediately the middle way. This is moving from the Three Truths (三諦, sān dì) to the Three Truths, without a time that is not the Three Truths. If one follows the four movements into samsara (生死, shēngsǐ, cycle of birth and death), if one follows the four movements into nirvana (涅槃, nièpán). The contemplation of immediate emptiness, riding the Vehicle of Following, moves to the Truth of Emptiness (真諦, zhēndì). The contemplation of immediate provisionality, riding the Vehicle of Attainment, moves to the Conventional Truth (俗諦, sūdì). The contemplation of immediate middle, riding the Vehicle of Principle, moves to the Truth of the Middle Way (中諦, zhōngdì). The Three Vehicles are one vehicle. This vehicle is subtle, ridden by Samantabhadra (普賢, Pǔxián), the great being of the First Contemplative Wisdom. The Three Bodies (三身, sānshēn) in the Seven Contemplations of Mind are: the aggregation of principle-dharmas is called the Dharmakaya (法身, fǎshēn, the body of essence), the aggregation of wisdom-dharmas is called the Sambhogakaya (報身, bàoshēn, the body of bliss), and the aggregation of merit-dharmas is called the Nirmanakaya (應身, yìngshēn, the body of transformation). Carefully observe a single thought, which is immediately emptiness, immediately provisionality, and immediately the middle way, which is the Three Bodies. Why is this so? The verse in the Avatamsaka Sutra (華嚴經, Huáyán Jīng) says: 'The mind is like a skillful painter, creating all kinds of skandhas (五陰, wǔyīn, the five aggregates). If the mind is conditioned by destruction.'
戒事。即地獄身。緣無慚憍慢。即畜生身。緣諂曲慳貪。即餓鬼身。緣嫉妒諍競。即修羅身。緣五戒防五惡。即人身。緣十善防十惡。緣禪定防散亂。即天身。緣無常苦空無相愿聲聞身。緣十二因緣法即緣覺身。緣慈悲六度。即菩薩身。緣真如實相。即佛身。登難墜易。多緣諸惡身。故知諸身皆由心造。譬如大地一能生種種牙。若觀五受陰。洞達空無所有。從心所生。一切諸身。皆空無所有。如翻大地。草木傾盡。故言即空。若即空者。永沈灰寂。尚不能於一空心。能起一身。云何能得遊戲五道。以現其身。不能應以佛身得度者。為現佛身。應以三乘四眾天龍八部種種身得度者。皆悉示現。同其事業。為此失故。故言即假。即假同六道身。如是觀身。墮在二邊。非善觀身。善觀身者。大經云。不得身。不得身相。乃至畢竟清凈。為此義。故云即中。言即中者。即是法身。即空者。即是報身。即假者。即是應身。八觀心三涅槃者。一性凈。二圓凈。三方便凈。不生不滅名涅槃。諸法實相。不可染。不可凈。不染即不生。不凈即不滅。不生不滅。名性凈涅槃。修因契理。惑畢竟不生。智畢竟不滅。不生不滅。名圓凈涅槃。寂而常照。機感即生。此生非生。緣謝即滅。此滅非滅。不生不滅。名方便凈涅槃。諦觀心性。本來寂
滅。不染不凈。染故名生。凈故名滅。生滅不能毀故常。不能染故凈。不能礙故我。不能受故樂。是為性凈涅槃。若妄念心起。悉以正觀觀之。令此正觀。與法性相應。妄念不能毀。不能染。不能礙。不能受者。名圓凈涅槃。以無緣慈。無生示生。以同體悲。無滅現滅。一切生滅境界外道天魔。不能毀。不能染。不能礙。不能受者。方便凈涅槃。九觀心明三寶者。佛法僧是為三。可尊可重為寶。至理可尊。名法寶。覺理之智可尊。名佛寶。毗盧遮那遍一切處。即事而理。此和可尊。名僧寶。諦觀一念之心。即空即假即中。是三寶。三諦之理不覺故。是法寶。三諦之智慧覺故。是佛寶。三諦三智相應和故。是僧寶。無諦智不發。無智諦不顯。智不和。不能大用利益眾生。二種皆可尊可重。是故俱稱為寶。十觀心明三德者。云何三。云何德。法身般若解脫。是為三。常樂我凈。是為德。一法身者。法名可軌。諸佛軌之而得成佛。故經云。諸佛所師所謂法。身者。聚也。一法具一切法。無有缺減故名為身。經云。我身即是一切眾生真善知識。般若者。覺了諸法集散。非集非散。即是覺了三諦之法。解脫者。于諸法無染無住。此三法。皆具常樂我凈之四德。諦觀一念之心。即空即假即中。即空故。一空一切空。無假無中而不空
【現代漢語翻譯】 現代漢語譯本 滅。不染不凈。染的緣故叫做生，凈的緣故叫做滅。生滅不能毀壞它，所以是常。不能染污它，所以是凈。不能阻礙它，所以是我。不能感受它，所以是樂。這叫做性凈涅槃（自性清凈的涅槃境界）。如果妄念生起，全部用正觀來觀察它，使這種正觀，與法性相應。妄念不能毀壞它，不能染污它，不能阻礙它，不能感受它，這叫做圓凈涅槃（圓滿清凈的涅槃境界）。以無緣慈（無條件的慈愛），無生而示現生。以同體悲（視眾生與自己一體的悲憫），無滅而顯現滅。一切生滅境界，外道天魔，不能毀壞它，不能染污它，不能阻礙它，不能感受它，這是方便凈涅槃（以方便手段達到的清凈涅槃境界）。 用九觀之心來明白三寶的含義：佛、法、僧是為三寶。值得尊敬和重視的稱為寶。至高的真理值得尊敬，名為法寶。覺悟真理的智慧值得尊敬，名為佛寶。毗盧遮那佛（Vairocana）遍佈一切處，即事即理，這種和諧值得尊敬，名為僧寶。仔細觀察一念之心，即空、即假、即中，這就是三寶。三諦（空諦、假諦、中諦）的道理不覺悟，所以是法寶。三諦的智慧覺悟，所以是佛寶。三諦三智相應和諧，所以是僧寶。沒有真諦的智慧不能啓發，沒有智慧真諦不能顯現。智慧不和諧，不能發揮大的作用利益眾生。兩種都值得尊敬和重視，所以都稱為寶。 用十觀之心來明白三德的含義：什麼是三？什麼是德？法身（Dharmakaya）、般若（Prajna）、解脫（Mukti），是為三。常、樂、我、凈，是為德。第一是法身，法的意思是可傚法的準則。諸佛傚法它而成就佛果，所以經中說，諸佛的老師就是法。身的意思是聚集。一個法具足一切法，沒有缺少，所以名為身。經中說，我的身就是一切眾生真正的善知識。般若的意思是覺悟諸法的集散，非集非散，就是覺悟三諦的法。解脫的意思是，對於諸法沒有染著沒有執住。這三種法，都具足常樂我凈的四德。仔細觀察一念之心，即空、即假、即中。即空的緣故，一空一切空，沒有假沒有中而不空。
【English Translation】 English version 'Extinction. Neither stained nor pure. Birth is named because of staining, and extinction is named because of purity. Birth and extinction cannot destroy it, therefore it is constant. It cannot be stained, therefore it is pure. It cannot be obstructed, therefore it is 'I' (self). It cannot be felt, therefore it is bliss. This is called 'Nature-Pure Nirvana' (Svabhava-parisuddha-nirvana). If a deluded thought arises, observe it entirely with right contemplation, so that this right contemplation corresponds with the nature of Dharma (Dharmata). Deluded thoughts cannot destroy it, cannot stain it, cannot obstruct it, cannot feel it, this is called 'Perfectly Pure Nirvana' (Paripurna-parisuddha-nirvana). With 'Unconditional Loving-kindness' (Niralamba-maitri), showing birth without birth. With 'Empathy' (Samatva-karuna), manifesting extinction without extinction. All realms of birth and extinction, heretics and demons, cannot destroy it, cannot stain it, cannot obstruct it, cannot feel it, this is 'Expedient Pure Nirvana' (Upaya-parisuddha-nirvana).' Using the mind of nine contemplations to understand the meaning of the Three Jewels: Buddha, Dharma, Sangha are the Three Jewels. What is worthy of respect and importance is called a Jewel. The ultimate truth is worthy of respect, named Dharma Jewel. The wisdom of enlightenment is worthy of respect, named Buddha Jewel. Vairocana (Vairocana) Buddha pervades all places, being both phenomenon and principle, this harmony is worthy of respect, named Sangha Jewel. Carefully observe a single thought, which is emptiness, provisionality, and the middle way, this is the Three Jewels. The principle of the Three Truths (emptiness, provisionality, and the middle way) is not realized, therefore it is the Dharma Jewel. The wisdom of the Three Truths is realized, therefore it is the Buddha Jewel. The correspondence and harmony of the Three Truths and Three Wisdoms is the Sangha Jewel. Without the wisdom of the Truth, it cannot be inspired; without wisdom, the Truth cannot be revealed. If wisdom is not harmonious, it cannot exert great power to benefit sentient beings. Both are worthy of respect and importance, therefore both are called Jewels. Using the mind of ten contemplations to understand the meaning of the Three Virtues: What are the three? What are the virtues? Dharmakaya (Dharmakaya), Prajna (Prajna), and Mukti (Mukti) are the three. Permanence, bliss, self, and purity are the virtues. First is Dharmakaya, Dharma means a standard to be followed. All Buddhas follow it and achieve Buddhahood, therefore the sutra says, the teacher of all Buddhas is the Dharma. Kaya means gathering. One Dharma possesses all Dharmas, without any deficiency, therefore it is called Kaya. The sutra says, my body is the true good knowledge of all sentient beings. Prajna means the awareness of the gathering and scattering of all Dharmas, neither gathering nor scattering, which is the awareness of the Dharma of the Three Truths. Mukti means, there is no attachment or dwelling in all Dharmas. These three Dharmas all possess the four virtues of permanence, bliss, self, and purity. Carefully observe a single thought, which is emptiness, provisionality, and the middle way. Because of emptiness, one emptiness is all emptiness, there is no provisionality or middle way that is not empty.
。空無積聚而名藏。藏具足故。名之為德。即假故。一假一切假。無空無中而不假。假攝諸法。亦名為藏。藏具足故。名之為德。即中故。一中一切中。無空無假而不中。中攝一切。亦名為藏。藏具足故。稱之為德。不可思議。不縱不橫。不併不別。諸佛即中為體。故名法身。以即空為命。故名般若。以即既假為力。故名解脫。一一皆常樂我凈。無有缺減。故稱三德。一一皆法界。多所含藏。故稱秘藏。故凈名云。諸佛解脫。當於眾生心行中求。當知我心亦然。眾生亦然。彼我既然。諸佛亦然。心佛及眾生。是三無差別。上十種三數。亦一非一。非一非非一。不思議三法也。始終只是一種三法。在凡為三道。若入聖成三德。其餘約理智行解等。成諸三法。以為眷屬。究竟不動眾生因地三道。成滿諸佛果地三德。本末相在。因果同時。以本有妙理。故名三性。妙理不虛。故名三諦。迷此妙理。故名三障。既有三世輪轉攀緣不息故。名十二因緣具足三苦。若欲反本還原。了達今日三障。即是本來三性。故名三觀。妙理顯現。故名三德。又軌即行人。呼為三法。所照為三諦。所發為三觀。觀成為三智。教他呼為三語。歸宗呼為三趣。得斯意類。一切皆成法門。今又以三軌。類通因中三道。一苦道。二煩惱道。三業道。苦道即
【現代漢語翻譯】 現代漢語譯本： 『空』無積聚而名為『藏』（蘊藏）。『藏』具足的緣故，稱之為『德』（功德）。即是『假』（假有）的緣故，一『假』一切『假』，沒有『空』（空性）、『無』（非有）而不『假』。『假』攝持諸法，也名為『藏』。『藏』具足的緣故，稱之為『德』。即是『中』（中道）的緣故，一『中』一切『中』，沒有『空』、『假』而不『中』。『中』攝持一切，也名為『藏』。『藏』具足的緣故，稱之為『德』。不可思議，不縱不橫，不併不別。諸佛以即『中』為體，所以名為『法身』（Dharmakaya）。以即『空』為命，所以名為『般若』（Prajna，智慧）。以即『假』為力，所以名為『解脫』（Moksha）。一一皆是常、樂、我、凈，沒有缺減，所以稱『三德』（三種功德）。一一皆是法界（Dharmadhatu），多所含藏，所以稱『秘藏』（秘密藏）。所以《凈名經》（Vimalakirti Sutra）說：『諸佛的解脫，應當在眾生的心行中求。』應當知道我的心也是這樣，眾生也是這樣，彼（眾生）我既然如此，諸佛也是這樣。心、佛及眾生，這三者沒有差別。上面十種三數，也是一而非一，非一也非非一，是不可思議的三法（三種法）。始終只是一種三法，在凡夫為三道（三種道），若入聖則成三德。其餘約理、智、行、解等，成就諸種三法，以為眷屬。究竟不動眾生因地的三道，成就圓滿諸佛果地的三德。本末相在，因果同時。以本有的妙理，所以名為『三性』（三種自性）。妙理不虛，所以名為『三諦』（三種真諦）。迷惑此妙理，所以名為『三障』（三種障礙）。既有三世輪轉攀緣不息的緣故，名為十二因緣（十二因緣）具足三苦（三種苦）。若想反本還原，了達今日的三障，即是本來三性，所以名為『三觀』（三種觀）。妙理顯現，所以名為『三德』。又軌即行人，呼為三法（三種法），所照為三諦，所發為三觀，觀成為三智（三種智慧），教他呼為三語（三種語言），歸宗呼為三趣（三種歸宿）。得此意類，一切皆成法門。現在又以三軌，類通因中的三道：一、苦道，二、煩惱道，三、業道。苦道即是...
【English Translation】 English version: 'Emptiness' does not accumulate and is named 'Treasury' (Garbha). Because the 'Treasury' is complete, it is called 'Virtue' (Guna). Because it is 'Provisional' (Prajna), one 'Provisional' is all 'Provisional,' there is no 'Emptiness' (Sunyata), no 'Non-being' (Asat) that is not 'Provisional.' 'Provisional' encompasses all dharmas, and is also named 'Treasury.' Because the 'Treasury' is complete, it is called 'Virtue.' Because it is 'Middle' (Madhyama), one 'Middle' is all 'Middle,' there is no 'Emptiness,' no 'Provisional' that is not 'Middle.' 'Middle' encompasses everything, and is also named 'Treasury.' Because the 'Treasury' is complete, it is called 'Virtue.' It is inconceivable, neither vertical nor horizontal, neither together nor separate. All Buddhas take the 'Middle' as their essence, therefore it is called 'Dharmakaya' (法身, Body of the Law). They take 'Emptiness' as their life, therefore it is called 'Prajna' (般若, Wisdom). They take 'Provisional' as their power, therefore it is called 'Moksha' (解脫, Liberation). Each is permanent, joyful, self, and pure, without any deficiency, therefore they are called the 'Three Virtues' (三德). Each is the Dharmadhatu (法界, Realm of Dharma), containing much within, therefore it is called the 'Secret Treasury' (秘藏). Therefore, the Vimalakirti Sutra (凈名經) says: 'The liberation of all Buddhas should be sought in the mind and conduct of sentient beings.' It should be known that my mind is also like this, sentient beings are also like this, since both they and I are like this, the Buddhas are also like this. Mind, Buddha, and sentient beings, these three are without difference. The above ten types of three numbers are also one and not one, neither one nor not not one, they are the inconceivable three dharmas (三法). From beginning to end, it is only one kind of three dharmas, in ordinary beings it is the three paths (三道), if one enters sainthood, it becomes the three virtues. The rest, based on principle, wisdom, practice, understanding, etc., accomplish various three dharmas, as retinue. Ultimately, without moving the three paths of sentient beings' causal ground, it accomplishes and fulfills the three virtues of the Buddhas' resultant ground. Root and branch are mutually contained, cause and effect are simultaneous. Because of the inherent wonderful principle, it is called the 'Three Natures' (三性). The wonderful principle is not false, therefore it is called the 'Three Truths' (三諦). Being deluded about this wonderful principle, it is called the 'Three Obstacles' (三障). Since there is the uninterrupted turning and clinging of the three times, it is called the Twelve Nidanas (十二因緣) complete with the three sufferings (三苦). If one wishes to return to the root and restore the origin, understanding that today's three obstacles are originally the three natures, therefore it is called the 'Three Contemplations' (三觀). The wonderful principle manifests, therefore it is called the 'Three Virtues.' Furthermore, the standard is the practitioner, called the three dharmas (三法), what is illuminated is the three truths, what is developed is the three contemplations, the contemplation becomes the three wisdoms (三智), teaching others is called the three languages (三語), returning to the source is called the three refuges (三趣). Obtaining this kind of meaning, everything becomes a Dharma gate. Now, again, with the three standards, it is similar to the three paths in the cause: first, the path of suffering, second, the path of afflictions, third, the path of karma. The path of suffering is...
真性軌。經云。世間相常住。豈不即彼生死而是法身耶。煩惱道即觀照軌。觀照本照惑。無惑則無照。一切法空是也。資成軌即業道。惡是善資。無惡亦無善。書云。善者是不善人之師。不善者是善人之資。經云。我等唸佛故。皆當忍是事。惡不來加。不得用念。所以云。善知識者。提婆達多是。又云。苦即法身。非顯現故名法身。貪恚癡即般若。非能明故名般若。無所可照。性自明瞭。業行繫縛。皆名解脫。非斷縛而脫。亦無體可系。亦無能系。故稱解脫。又先德云。應說。佛地障累盡。故稱解脫。體色實性。即如來身。種智圓明。為大般若。三事即我。何處縱橫。我即三事。若為成別。如是安住。乃大涅槃。良為一切諸佛。即一色心。心為能變。色為所變。所變即相見。能變即自證。體既無別。誰復縱橫。直由不了心緣。生二妄想。相縛粗重。遂成羈礙。迷執色相。為我所身。我所身生。實由癡闇。癡闇覆故。見死見生。生死相漂。心亦流轉。流轉之苦。素在身心。若能了心及境。則妄想不生。相縛既除粗重亦遣。永絕羈礙。遂成解脫。通達色相。皆藏性現。無復我所。即如來身。照阿陀那甚深細處。癡闇不覆。為摩訶般若。悟斯本性。由來不生。體用無窮。終亦不滅。又三德者。有道前性得。道中分得。道后究
【現代漢語翻譯】 現代漢語譯本 真性軌。《經》中說：『世間相常住。』難道不是指生死即是法身嗎？ 煩惱道即觀照軌。觀照的本質是照破迷惑，沒有迷惑就沒有觀照，一切法皆空就是這個道理。 資成軌即業道。惡是善的資糧，沒有惡也沒有善。《尚書》說：『善人是不善之人的老師，不善之人是善人的資糧。』《經》中說：『我們唸佛的緣故，都應當忍受這些事情。』惡不會憑空加害於你，不能用念頭去對抗它。所以說，善知識的例子有提婆達多（Devadatta，佛陀的堂兄弟）。又說，苦就是法身，因為不顯現的緣故稱為法身。貪嗔癡就是般若（Prajna，智慧），因為不能照明的緣故稱為般若。沒有什麼可以照見的，自性自然明瞭。業行的繫縛，都可稱為解脫，不是斷了束縛才解脫，也沒有實體可以束縛，也沒有能束縛者，所以稱為解脫。還有先德說，應該說，佛地的障礙和累贅都已消除，所以稱為解脫。體色實性，就是如來身。種智圓滿明亮，就是大般若。這三件事就是我，哪裡還有縱橫？我就是這三件事，如何才能成為差別？像這樣安住，就是大涅槃。因為一切諸佛，就是一個色心。心是能變的，色是所變的，所變的就是相見，能變的就是自證。本體既然沒有差別，誰又會縱橫呢？只是因為不瞭解心緣，產生兩種妄想。相縛粗重，於是形成羈絆和障礙。迷惑執著於色相，認為是『我所』之身。『我所』之身的產生，實際上是由於愚癡和黑暗。因為愚癡和黑暗的覆蓋，所以見到死亡和出生。在生死中漂流，心也隨之流轉。流轉的痛苦，原本就在身心中。如果能夠了解心和境，那麼妄想就不會產生。相縛既然消除，粗重也隨之遣除，永遠斷絕羈絆和障礙，於是成就解脫。通達色相，都是藏性顯現，沒有『我所』，就是如來身。照見阿陀那（Alaya，阿賴耶識）甚深細微之處，愚癡和黑暗不再覆蓋，就是摩訶般若（Mahaprajna，大智慧）。領悟這個本性，本來就不生，體和用無窮無盡，最終也不會滅亡。還有三德，有的是道前性得，有的是道中分得，有的是道后究竟獲得。
【English Translation】 English version The Track of True Nature. The Sutra says, 'The phenomena of the world are permanent.' Doesn't this mean that birth and death are themselves the Dharmakaya (法身, Dharma Body)? The Path of Afflictions is the Track of Contemplation. The essence of contemplation is to illuminate delusion. Without delusion, there is no contemplation. The emptiness of all dharmas is this principle. The Track of Resources is the Path of Karma. Evil is the resource for good; without evil, there is no good. The Book says, 'The good are the teachers of the non-good, and the non-good are the resources of the good.' The Sutra says, 'Because we recite the Buddha's name, we should endure these things.' Evil will not come without cause; one should not use thoughts to combat it. Therefore, it is said that Devadatta (提婆達多, Buddha's cousin) is an example of a good teacher. It is also said that suffering is the Dharmakaya (法身, Dharma Body), because it is not manifest, it is called Dharmakaya. Greed, hatred, and delusion are Prajna (般若, Wisdom), because they cannot illuminate, they are called Prajna. There is nothing to illuminate; the nature is naturally clear. The bondage of karmic actions can all be called liberation; it is not that one is liberated by breaking the bonds, nor is there a substance that can be bound, nor is there a binder, therefore it is called liberation. Furthermore, a former sage said that it should be said that the obstacles and burdens of the Buddha-ground are exhausted, therefore it is called liberation. The true nature of the body and form is the Tathagata's (如來, Thus Come One) body. The complete and bright seed-wisdom is the Great Prajna. These three things are 'I'; where is there latitude? 'I' is these three things; how can they be differentiated? Abiding in this way is the Great Nirvana. Because all Buddhas are one mind and form. The mind is the transformer, and form is what is transformed. What is transformed is seeing the appearance, and the transformer is self-realization. Since the essence has no difference, who would have latitude? It is only because one does not understand the conditions of the mind that two kinds of delusions arise. The bondage of appearances is coarse and heavy, thus forming fetters and obstacles. Deluded and attached to the appearance of form, one considers it to be the 'mine' body. The arising of the 'mine' body is actually due to ignorance and darkness. Because of the covering of ignorance and darkness, one sees death and birth. Drifting in the cycle of birth and death, the mind also flows. The suffering of flowing is originally in the body and mind. If one can understand the mind and the environment, then delusions will not arise. Since the bondage of appearances is eliminated, the coarse and heavy are also removed, and fetters and obstacles are forever cut off, thus achieving liberation. Understanding that all appearances of form are manifestations of the treasury of nature, without 'mine', is the Tathagata's (如來, Thus Come One) body. Illuminating the deepest and most subtle places of the Alaya (阿陀那, Storehouse Consciousness), ignorance and darkness no longer cover, is the Maha-Prajna (摩訶般若, Great Wisdom). Realizing this original nature, it is originally unborn, its essence and function are infinite, and it will never perish. Furthermore, the three virtues are obtained by nature before the path, partially obtained during the path, and ultimately obtained after the path.
竟得。若性得者。如維摩經云。眾生如。彌勒如。一如無二如。此性得法身。一切眾生。即菩提相。不可復得。此性得般若。一切眾生即涅槃相。不可覆滅。此性得解脫。此約道前圓性得。道中圓分得。即從十住位。至等覺。五十一位。圓修智斷等。道后圓究竟得。即果上義。既了性得。須具歷后二德。以五忍六即簡其訛濫。直至圓滿妙覺究竟之位。如入此錄中。智眼明凈。圓修圓解。雙照雙遮。二鳥俱游。不墮偏見。一義不動。分別瞭然。如懸鏡高堂。無心虛照。萬像斯鑒。不簡妍媸。以絕常無常之靜心。照常無常之圓理。遮照無滯。破立同時。即非常非無常。而常而無常。常與無常。唯論真性。一一之性。性攝無邊。凈名經云。畢竟不生不滅。是無常義。遠大師云。實相理窮。名為畢意。體寂無為。名不生滅。此不生滅。是彼無常真實性故。名無常義。肇法師云。畢竟者。決定之詞也。小乘觀法。以生滅為無常義。大乘之士。以不生滅為無常義。無常名同。而幽致殊絕。其道虛微。故非常情之所能測。妙得其旨。其唯凈名乎。遣常。故言無常。非謂有無常。無常與常俱無故。云畢竟不生不滅。是無常義。又非常者。性徹相故。非無常者。相徹性故。如庵提遮女經云。生滅與不生滅。交絡而釋。經中答文殊師利言。
【現代漢語翻譯】 現代漢語譯本： 竟得。如果說是本性就具有的。如《維摩經》（Vimalakirti Sutra）所說：『眾生如（眾生的本性如），彌勒如（彌勒菩薩的本性如），一如無二如（唯一的真如，沒有第二種真如）。』這種本性就具有的法身，一切眾生，即是菩提（bodhi，覺悟）的相，不可再另外求得。這種本性就具有的般若（prajna，智慧），一切眾生即是涅槃（nirvana，寂滅）的相，不可再被消滅。這種本性就具有的解脫。這是從證悟之前，圓滿本性就已具有的角度來說的。證悟之中，圓滿分證的角度，即是從十住位（ దశభూమి，菩薩修行的十個階段）到等覺（samantabhadra，接近佛的果位），這五十一個位次，圓滿修習智慧和斷除煩惱等等。證悟之後，圓滿究竟獲得，即是果位上的意義。既然瞭解了本性就具有，必須具備經歷後天的兩種功德，用五忍六即（佛教天臺宗的修行階位）來簡別其中的訛誤錯亂，直至圓滿妙覺究竟的果位。如進入此記錄中，智慧之眼明亮清凈，圓滿修習圓滿理解，雙重觀照雙重遮遣，兩隻鳥一起飛翔，不墮入偏頗的見解。一個真理不動搖，分別事理清清楚楚。如高堂上懸掛的鏡子，無心而虛空地照耀，萬物景象都顯現其中，不區分美醜。用斷絕常與無常的靜止之心，照見常與無常的圓融真理。遮遣和觀照沒有滯礙，破除和建立同時進行。即是非恒常也非無恒常，而是恒常也是無恒常。恒常與無常，只在于討論真性。每一個的本性，本性統攝無邊。 《凈名經》（Vimalakirti Sutra）說：『畢竟不生不滅，是無常的意義。』遠大師說：『實相的道理窮盡，名為畢竟；本體寂靜無為，名不生滅。』這不生不滅，是那無常的真實本性，所以名為無常的意義。肇法師說：『畢竟，是決定的詞語。』小乘的觀法，以生滅作為無常的意義；大乘的人士，以不生滅作為無常的意義。無常這個名稱相同，而深奧的意趣卻非常不同，其中的道理虛無微妙，所以不是普通的情感所能測度的。能夠巧妙地領會其中的旨意，大概只有維摩詰（Vimalakirti）了吧。遣除恒常，所以說無常，不是說有無恒常。無常與恒常都沒有，所以說畢竟不生不滅，是無常的意義。又說非恒常，是因為本性透徹現象；說非無恒常，是因為現象透徹本性。如《庵提遮女經》（Ambattha Sutta）所說：『生滅與不生滅，交織在一起而解釋。』經中回答文殊師利（Manjusri）的提問說。
【English Translation】 English version: Completely attained. If it is said to be inherently obtained, as the Vimalakirti Sutra says: 'Sentient beings are thus (the nature of sentient beings is thus), Maitreya is thus (the nature of Maitreya Bodhisattva is thus), one thus is not two thus (the only Suchness, there is no second Suchness).' This inherently obtained Dharmakaya (法身, Dharma body), all sentient beings, is the aspect of Bodhi (菩提, enlightenment), which cannot be obtained again elsewhere. This inherently obtained Prajna (般若, wisdom), all sentient beings are the aspect of Nirvana (涅槃, extinction), which cannot be extinguished. This inherently obtained liberation. This is from the perspective of perfect inherent nature before enlightenment. In the midst of enlightenment, the perspective of perfect partial attainment, that is, from the Ten Abodes ( దశభూమి, ten stages of Bodhisattva practice) to Near-Perfect Enlightenment (samantabhadra, near the fruit of Buddhahood), these fifty-one positions, perfectly cultivating wisdom and eliminating afflictions, etc. After enlightenment, perfect ultimate attainment, that is, the meaning on the fruit position. Since understanding inherent obtainment, one must possess the two virtues experienced after birth, using the Fivefold Endurance and Six Identities (Buddhist Tiantai school's stages of practice) to distinguish their errors and confusions, until the perfect wonderful enlightenment ultimate position. As entering this record, the eye of wisdom is bright and pure, perfectly cultivating and perfectly understanding, doubly illuminating and doubly negating, two birds flying together, not falling into biased views. One truth does not move, distinguishing matters clearly. Like a mirror hanging high in the hall, unintentionally and emptily illuminating, all images appear within it, not distinguishing beauty or ugliness. Using the still mind that cuts off permanence and impermanence, illuminating the perfect truth of permanence and impermanence. Negation and illumination are without hindrance, destruction and establishment occur simultaneously. That is, neither permanent nor impermanent, but both permanent and impermanent. Permanence and impermanence only discuss true nature. The nature of each one, nature encompasses the boundless. The Vimalakirti Sutra says: 'Ultimately neither arising nor ceasing, is the meaning of impermanence.' Great Master Yuan said: 'The principle of true reality is exhausted, called ultimate; the substance is still and non-active, called neither arising nor ceasing.' This neither arising nor ceasing is the true nature of that impermanence, therefore it is called the meaning of impermanence. Dharma Master Zhao said: 'Ultimately, is a word of determination.' The contemplation method of the Hinayana (小乘, Lesser Vehicle), takes arising and ceasing as the meaning of impermanence; the people of the Mahayana (大乘, Greater Vehicle), take neither arising nor ceasing as the meaning of impermanence. The name impermanence is the same, but the profound meaning is extremely different, the truth within is empty and subtle, therefore it cannot be measured by ordinary emotions. To be able to skillfully grasp its meaning, perhaps only Vimalakirti (Vimalakirti) can. Dismissing permanence, therefore it is called impermanence, not saying there is or is not impermanence. Impermanence and permanence are both absent, therefore it is said ultimately neither arising nor ceasing, is the meaning of impermanence. Also, saying not permanent, is because nature penetrates phenomena; saying not impermanent, is because phenomena penetrate nature. As the Ambattha Sutta (庵提遮女經) says: 'Arising and ceasing and not arising and not ceasing, are intertwined and explained.' In the sutra, answering Manjusri's (文殊師利) question, it says:
若知諸法畢竟生滅。變易無定。如幻相。而能隨其所宜有所說者。是為常義。以諸法生不自得生。滅不自得滅故。云何無常。謂若知諸法畢竟不生不滅。隨如是相。而能隨其所宜而有所說。是無常義。以諸法自在。變易無定。明不自得。隨。如是知說者。為常義也。釋曰。此意正顯性相交徹。二義相成。生滅相盡。無常即常故。不生不滅是無常義。隨緣變易。常即無常。則生滅是常義也。又性即相故。不生不滅是無常義。相即性。故生滅是常義。互奪則雙非。互成則雙立。雙樹中間入涅槃者。即斯意矣。常無常既爾。我樂凈等。乃至一切諸法皆然。即處處而入大涅槃。非獨雙林之下。若不了此旨。悉墮邊邪。即塵塵而盡成生死。豈止閻浮之中。若入宗鏡。即一切法趣無常。無常攝法無遺。義理無盡。方真無常。總收諸義。以為一致。
問。涅槃三德。真如一心。果上因中。收盡無邊義理。豈唯十種三法。乃至無盡法門。息化凝神。究竟指歸何法。
答。總別指歸。還即指歸三德秘藏。如止觀。指歸者。大涅槃經云。安置諸子秘密藏中。我亦不久自住其中。是名總相指歸。別相者。身有三種。一色身。二法門身。三實相身。若息化論歸者。色身歸解脫。法門身歸般若。實相身歸法身。複次三法。非三非一不
【現代漢語翻譯】 現代漢語譯本：如果瞭解諸法（dharma，宇宙間一切事物和現象）的畢竟生滅（birth and death，產生和消滅），變易無定，如同幻相（illusion，虛幻的表象），並且能夠根據具體情況進行適當的解說，這就是常義（eternal meaning，永恒的意義）。因為諸法的產生不是自身能夠產生，諸法的消滅也不是自身能夠消滅的緣故，怎麼能說是無常（impermanence，變化無常）呢？如果瞭解諸法畢竟不生不滅，隨順這樣的相（lakshana，表象），並且能夠根據具體情況進行適當的解說，這就是無常的意義。因為諸法是自在的，變易無定，明白不是自身能夠決定。隨順，像這樣理解和解說的人，就是常義。解釋說，這段話正是爲了彰顯性（svabhava，自性）和相（lakshana，表象）相互交融滲透，兩種意義相互成就。生滅的現象消失，無常即是常，所以不生不滅是無常的意義。隨順因緣而變化，常即是無常，那麼生滅就是常的意義。又，性即是相，所以不生不滅是無常的意義；相即是性，所以生滅是常的意義。互相否定則兩者都不成立，互相成就則兩者都成立。在雙樹（twin sala trees，兩棵娑羅樹）中間進入涅槃（nirvana，寂滅）的人，就是這個意思啊。常和無常是這樣，我、樂、凈等等，乃至一切諸法都是這樣，即處處都可以進入大涅槃。不僅僅是在雙林（twin sala grove，兩棵娑羅樹林）之下。如果不瞭解這個宗旨，就會全部墮入邊見邪說，即塵塵都變成生死輪迴，豈止是在閻浮提（Jambudvipa，我們所居住的這個世界）之中。如果進入宗鏡（Zen mirror，禪宗的鏡子），即一切法都趨向無常，無常包含一切法沒有遺漏，義理無窮無盡，才是真正的無常。總括所有意義，歸結為一個一致的道理。
問：涅槃的三德（three virtues of nirvana，涅槃的三種功德：法身、般若、解脫），真如（tathata，事物的本真如實的狀態）一心，在果位上和因地中，包含窮盡無邊的義理，難道僅僅是十種三法（ten kinds of three dharmas，十種三法）嗎？乃至無窮無盡的法門，止息教化，凝聚精神，究竟歸向什麼法？
答：總的來說和分別來說，歸根結底還是歸向三德的秘密寶藏。如止觀（Samatha-vipassana，止和觀，佛教的兩種修行方法）所說，歸向之處。《大涅槃經》（Mahaparinirvana Sutra，一部重要的佛教經典）說：『安置諸子秘密藏中，我亦不久自住其中。』這叫做總相的歸向。從別相來說，身有三種：一是色身（rupa-kaya，物質的身體），二是法門身（dharma-kaya，佛法的身體），三是實相身（tathata-kaya，真如實相的身體）。如果從止息教化來論歸向，色身歸向解脫（vimukti，從束縛中解脫），法門身歸向般若（prajna，智慧），實相身歸向法身（dharma-kaya，佛的法性之身）。再次，這三種法，非三非一，不可說。
【English Translation】 English version: If one understands that all dharmas (phenomena, things) are ultimately subject to birth and death (arising and ceasing), are impermanent and ever-changing like illusions (maya), and can speak appropriately according to the circumstances, this is the meaning of permanence (nitya). Because the arising of dharmas is not self-caused, and the ceasing of dharmas is not self-caused, how can it be said to be impermanent (anitya)? If one understands that all dharmas ultimately neither arise nor cease, follows this characteristic (lakshana), and can speak appropriately according to the circumstances, this is the meaning of impermanence. Because dharmas are self-existent, impermanent and ever-changing, understanding that they are not self-determined. Following, one who understands and speaks in this way embodies the meaning of permanence. Explanation: This passage precisely reveals that nature (svabhava) and characteristics (lakshana) interpenetrate each other, and the two meanings complement each other. The phenomena of birth and death cease, impermanence is permanence, therefore, neither arising nor ceasing is the meaning of impermanence. Changing according to conditions, permanence is impermanence, then birth and death is the meaning of permanence. Moreover, nature is characteristics, therefore, neither arising nor ceasing is the meaning of impermanence; characteristics are nature, therefore, birth and death is the meaning of permanence. Mutual negation results in the failure of both, mutual accomplishment results in the establishment of both. The one who entered nirvana (extinction of suffering) between the twin sala trees (two trees), that is the meaning.
Permanence and impermanence are like this, self, joy, purity, and so on, and even all dharmas are like this, that is, one can enter great nirvana everywhere. Not only under the twin sala grove (grove of two trees). If one does not understand this principle, one will fall into biased and heretical views, that is, every dust particle will become the cycle of birth and death, not just in Jambudvipa (the world we live in). If one enters the Zen mirror (mirror), then all dharmas tend towards impermanence, impermanence encompasses all dharmas without omission, the meaning is endless, that is true impermanence. Summarizing all meanings, converging into one consistent principle.
Question: The three virtues of nirvana (three virtues), the one mind of suchness (tathata), in the fruition and in the causal ground, contain and exhaust boundless meanings, is it only the ten kinds of three dharmas (ten kinds)? And even endless dharma gates, ceasing transformation, condensing the spirit, what dharma does it ultimately lead to?
Answer: Generally and separately speaking, ultimately it still leads to the secret treasure of the three virtues. As the Samatha-vipassana (calm abiding and insight meditation) says, the place to return to. The Mahaparinirvana Sutra (sutra) says: 'Place all the children in the secret treasury, and I will soon dwell in it myself.' This is called the general characteristic of returning. From the perspective of separate characteristics, there are three kinds of bodies: first, the physical body (rupa-kaya), second, the dharma body (dharma-kaya), and third, the reality body (tathata-kaya). If we discuss the return from the perspective of ceasing transformation, the physical body returns to liberation (vimukti), the dharma body returns to wisdom (prajna), and the reality body returns to the dharma body (dharma-kaya). Furthermore, these three dharmas are neither three nor one, and cannot be spoken of.
可思議。所以者何。若謂法身真。法身者。非法身也。當知法身。亦身非身。非身非非身。住。首楞嚴經云。種種示現作眾色像。故名為身。所作辦已。歸於解脫。智慧照了。諸色非色。故名非身。所作辦已。歸於般若。實相之身。非色像身。非法門身。是故非身非非身。所作辦已。歸於法身。達此三身無一異相。是名為歸。說此三身無一異相。是名為指。俱入秘藏。故言指歸。當知般若。亦知非知。非知非不知。道種智般若。遍知于俗。故名為知。所作辦已。歸於解脫。一切智般若。遍知于真。故名為非知。所作辦已。歸於般若。若一切種智般若。遍知于中。故名非知非不知。所作辦已。歸於法身。達三般若無一異相。是名為歸。說三般若無一異相。名為指。俱入秘藏。名指歸。當知解脫。亦脫非脫。非脫非非脫。方便凈解脫。調伏眾生。不為所染。名脫。所作已辦歸於解脫。圓凈解脫。不見眾生及解脫相。故名非脫。所作辦已。歸於般若。性凈解脫。則非脫非非脫。所作辦已。歸於法身。若達若說。如此三脫。非一異相。俱入秘密藏。故名為指歸。當知種種相。種種說。種種神力。一一皆入秘密藏中。何等是指歸。指歸何處。誰是指歸。言語道斷。心行處滅。永寂如空。是名指歸。故知能化所化。無盡法門。未有
【現代漢語翻譯】 現代漢語譯本 不可思議。為什麼這樣說呢？如果說『法身』（Dharmakaya，佛的法性之身）是真實的，那麼這個『法身』，就不是真正的法身。應當知道，法身，既是身也不是身，既不是非身也不是非非身，而安住於此狀態。《首楞嚴經》（Śūraṅgama Sūtra）中說：『種種示現，化作各種色相』，所以稱為『身』。當所應做的事情完成後，就回歸於解脫。智慧照亮一切，諸色相皆非真實，所以稱為『非身』。當所應做的事情完成後，就回歸於般若（Prajna，智慧）。實相之身，不是色相之身，也不是法門之身，因此稱為『非身非非身』。當所應做的事情完成後，就回歸於法身。通達這三身沒有絲毫差異，這叫做『歸』。宣說這三身沒有絲毫差異，這叫做『指』。它們都進入了秘密藏中，所以說『指歸』。 應當知道，般若，既是知也不是知，既不是非知也不是非不知。道種智般若，普遍知曉世俗之事，所以稱為『知』。當所應做的事情完成後，就回歸於解脫。一切智般若，普遍知曉真諦，所以稱為『非知』。當所應做的事情完成後，就回歸於般若。如果一切種智般若，普遍知曉中道，所以稱為『非知非不知』。當所應做的事情完成後，就回歸於法身。通達這三種般若沒有絲毫差異，這叫做『歸』。宣說這三種般若沒有絲毫差異，叫做『指』。它們都進入了秘密藏中，叫做『指歸』。 應當知道，解脫，既是脫也不是脫，既不是非脫也不是非非脫。方便凈解脫，調伏眾生，不被世俗所污染，稱為『脫』。當所應做的事情完成後，就回歸於解脫。圓凈解脫，不見眾生以及解脫之相，所以稱為『非脫』。當所應做的事情完成後，就回歸於般若。性凈解脫，則既不是脫也不是非脫。當所應做的事情完成後，就回歸於法身。如果通達並宣說，這三種解脫，沒有絲毫差異，都進入秘密藏中，所以稱為『指歸』。 應當知道，種種相、種種說、種種神力，一一都進入秘密藏中。什麼是『指歸』？『指歸』指向何處？誰是『指歸』？言語之道斷絕，心識活動止息，永遠寂靜如同虛空，這就是『指歸』。所以知道能化和所化，無盡的法門，還沒有……
【English Translation】 English version Inconceivable. Why is that? If it is said that the 'Dharmakaya' (法身, the body of the Dharma, the ultimate nature of the Buddha) is real, then that 'Dharmakaya' is not the true Dharmakaya. It should be known that the Dharmakaya is both body and not-body, neither non-body nor non-non-body, and abides in this state. The Śūraṅgama Sūtra (首楞嚴經) says: 'Manifesting in various ways, transforming into various forms and appearances,' therefore it is called 'body.' When what should be done is completed, it returns to liberation. Wisdom illuminates everything, all forms are not real, therefore it is called 'non-body.' When what should be done is completed, it returns to Prajna (般若, wisdom). The body of true reality is neither the body of form nor the body of Dharma, therefore it is called 'neither non-body nor non-non-body.' When what should be done is completed, it returns to the Dharmakaya. Understanding that these three bodies have no difference, this is called 'return.' Declaring that these three bodies have no difference, this is called 'pointing.' They all enter the secret treasury, therefore it is said 'pointing and returning'. It should be known that Prajna is both knowing and not-knowing, neither non-knowing nor non-not-knowing. The Prajna of the wisdom of the path, universally knows worldly matters, therefore it is called 'knowing.' When what should be done is completed, it returns to liberation. The Prajna of all-knowing wisdom, universally knows the truth, therefore it is called 'not-knowing.' When what should be done is completed, it returns to Prajna. If the Prajna of all kinds of wisdom, universally knows the Middle Way, therefore it is called 'neither knowing nor not-knowing.' When what should be done is completed, it returns to the Dharmakaya. Understanding that these three Prajnas have no difference, this is called 'return.' Declaring that these three Prajnas have no difference, is called 'pointing.' They all enter the secret treasury, called 'pointing and returning'. It should be known that liberation is both liberation and non-liberation, neither non-liberation nor non-non-liberation. The liberation of skillful means and purity, tames sentient beings, and is not contaminated by the world, called 'liberation.' When what should be done is completed, it returns to liberation. The liberation of perfect purity, does not see sentient beings or the appearance of liberation, therefore it is called 'non-liberation.' When what should be done is completed, it returns to Prajna. The liberation of self-nature purity, is neither liberation nor non-liberation. When what should be done is completed, it returns to the Dharmakaya. If understanding and declaring, these three liberations, have no difference, all enter the secret treasury, therefore it is called 'pointing and returning'. It should be known that all kinds of forms, all kinds of teachings, all kinds of supernatural powers, all enter the secret treasury. What is 'pointing and returning'? Where does 'pointing and returning' point to? Who is 'pointing and returning'? The path of language is cut off, the activity of consciousness ceases, eternally silent like emptiness, this is called 'pointing and returning.' Therefore, knowing the one who transforms and the one who is transformed, the endless Dharma gates, have not yet...
一法。不指歸宗鏡。所以普智禪師云。佛道皆因何法成。悟心無體蕩無明。莫怕落空沉斷見。萬法皆從此處生。
宗鏡錄卷第九十
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第九十一
慧日永明寺主智覺禪師延壽集
夫凡聖之道。同一法身。彼此俱亡。物我咸絕。則心內無得。身外無餘。如何起應化之身。攝機宜之眾。
答。只為眾生不了自他唯心。橫生彼此。若自達真空。則諸佛終不出世。菩薩亦無功夫。
古德問云。若言自他俱是自心現。離心無實我人者。諸佛亦見有眾生。豈可有妄心未盡耶。
答。諸佛見有眾生。俱是緣生幻有。不知謂實有我。所以造業受報。枉有輪迴。此由無實我。感諸佛慈悲。若實有我。非是妄有者。諸佛何故妄救眾生。以我實有。不可救故。今為救者。定知無我。妄計有也。故知眾生不離佛果。迷不覺知。華嚴經頌云。佛身非是化。亦復非非化。于無化法中。示有變化形。古釋云。此則依真起化。真化各有二義。初真中二者。一不變義。雖化而常湛然。則佛身非是化也。二隨緣義。謂不守自性。無不現時。則亦復非非化也。化中二者。一無體即空義。謂攬緣無性故。則于
【現代漢語翻譯】 現代漢語譯本 一法：不指歸宗鏡（一種佛教典籍）。所以普智禪師說：『佛道都是因為什麼法成就的？』領悟心性本無實體，滌盪無明。不要害怕落入空無，沉溺於斷滅的見解。萬法都從此處產生。
《宗鏡錄》卷第九十
戊申年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第九十一
慧日永明寺住持智覺禪師延壽編輯
凡夫和聖人的道路，都是同一個法身（Dharmakaya，佛的法性之身）。彼此的分別都消失了，物與我的界限完全斷絕。這樣，內心沒有所得，身外沒有剩餘。那麼，如何生起應化之身（應機教化的化身），攝受適合教化的眾生呢？
回答：只因爲眾生不瞭解自己和他人都是唯心所現，橫生彼此的分別。如果自己通達真空（Sunyata，空性），那麼諸佛最終就不會出世，菩薩也沒有用功之處。
古代大德問道：『如果說自己和他人都是自心顯現，離開心就沒有實在的我和人，那麼諸佛也看見有眾生，難道（諸佛）還有妄心沒有斷盡嗎？』
回答：諸佛看見有眾生，都是因緣生起的幻有。眾生不知道這是幻有，卻認為是實有的我，所以造業受報，白白地經歷輪迴。這由於沒有實有的我，感得諸佛的慈悲。如果實有我，不是虛妄的，那麼諸佛為什麼要虛妄地救度眾生呢？因為我如果是實在的，就不可救度。現在（諸佛）之所以救度，一定知道沒有我，（眾生）是虛妄地執著有我。所以知道眾生不離佛果（Buddha-phala，成佛的果位），只是迷惑而不覺悟。華嚴經的偈頌說：『佛身不是化現的，也不是非化現的。在沒有化現的法中，示現有變化的形相。』古人的解釋說：『這就是依真起化。真和化各有兩種含義。最初的真中的兩種含義：一是『不變義』，雖然化現而常湛然不動，所以佛身不是化現的。二是『隨緣義』，不固守自己的體性，沒有不顯現的時候，所以也不是非化現的。化中的兩種含義：一是『無體即空義』，因為總攬因緣而沒有自性，所以于
【English Translation】 English version One Dharma: Not pointing to the Guizong Jing (a Buddhist scripture). Therefore, Zen Master Puzhi said: 'What Dharma does the Buddha-path depend on to be accomplished?' Realizing that the mind-nature has no substance, sweeping away ignorance. Do not fear falling into emptiness, or sinking into annihilationist views. All Dharmas arise from this place.
Zong Jing Lu (Record of the Source Mirror) Volume 90
Engraved in the year Wushen by the Dazang Ducal Office Taisho Tripitaka Volume 48, No. 2016 Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume 91
Compiled by Zen Master Zhijue Yanshou, Abbot of Hui Ri Yong Ming Temple
The path of ordinary beings and sages is the same Dharmakaya (the Dharma-body of the Buddha). The distinction between self and other disappears, and the boundaries between things and self are completely severed. In this way, there is nothing gained within the mind, and nothing remaining outside the body. How then do we generate the manifested body (Nirmanakaya, a body of transformation for teaching) and gather beings suitable for instruction?
Answer: It is only because sentient beings do not understand that self and others are manifestations of mind, and thus create distinctions between each other. If one realizes the true emptiness (Sunyata, emptiness), then the Buddhas would ultimately not appear in the world, and the Bodhisattvas would have no work to do.
An ancient virtuous one asked: 'If it is said that self and others are manifestations of one's own mind, and that apart from the mind there is no real self or person, then why do the Buddhas still see sentient beings? Could it be that (the Buddhas) still have deluded minds that have not been extinguished?'
Answer: The sentient beings that the Buddhas see are all illusory existences arising from conditions. Sentient beings do not know that this is an illusion, but instead believe that there is a real self, and thus create karma and receive retribution, vainly experiencing reincarnation. This is due to the absence of a real self, which evokes the compassion of the Buddhas. If there were a real self, and it were not illusory, then why would the Buddhas falsely save sentient beings? Because if the self were real, it could not be saved. The fact that (the Buddhas) save (sentient beings) indicates that they know there is no self, and that (sentient beings) falsely cling to the idea of a self. Therefore, it is known that sentient beings are not separate from the Buddha-fruit (Buddha-phala, the fruit of Buddhahood), but are merely deluded and unaware. The verse in the Avatamsaka Sutra says: 'The Buddha-body is not a transformation, nor is it not a transformation. Within the Dharma of no transformation, it manifests the form of transformation.' An ancient commentary says: 'This is to rely on the true to arise transformation. Both the true and the transformation have two meanings. The first two meanings within the true: one is the meaning of 'unchanging', although transformed, it is always still and unmoving, therefore the Buddha-body is not a transformation. The second is the meaning of 'dependent arising', not clinging to its own nature, there is nothing that it does not manifest, therefore it is also not not a transformation. The two meanings within the transformation: one is the meaning of 'no substance is emptiness', because it encompasses conditions and has no self-nature, therefore within
無化法中也。二從緣幻有義。則示有變化形也。以隨緣幻有。不異不變體空。是故現化紛然。未嘗不寂。真性湛然。未曾不化。若不達此理。自尚未度。焉能化他。又以無緣慈。如石吸鐵。豈分能所之化。以同體悲。猶若虛空。誰見自他之身。故先德云。窮源莫二執跡多端。謂若據本以討源。則千途無異轍。若三江之浩渺。並源出於岷山也。乃窮源莫二若執跡多端。則據末以適本。不知多端是應跡耳。故光明覺品頌云。一身為無量。無量復為一。了知諸世間。現形遍一切。此身無所從。亦無所積聚。眾生分別故。見佛種種身。即其義也。但是一法身。義分二三四五乃至十身。且如說五身者。睿公維摩疏釋云。所謂法性生身。亦言功德法身。變化法身。實相法身。虛空法身。詳而辯之。一法身也。何者。言其生。則本之法性。故曰法性生身。推其因。則是功德所成。故言功德法身。就其應。則無感不形。則是變化法身。稱其大。則彌綸虛空。所謂虛空法身。語其妙。則無相無為。故曰實相法身。故知一體不動。名逐緣分矣。故云同時異處。決是多身。而是一身全現。故非多矣。其猶一月。一剎那中百川齊現。皆即一即多。又普現故非一。一月故非多。如智幢菩薩偈云。譬如凈滿月。普現一切水。影像雖無量。本月未曾二
【現代漢語翻譯】 現代漢語譯本 這是『無化法』的境界。從『緣起性空』的幻有角度來看，佛菩薩爲了度化眾生，會示現種種變化之身。因為隨順因緣而顯現的幻有，與那不變的本體空性並無二致。所以，雖然顯現的變化紛繁複雜，但其寂靜的本性從未改變；雖然真性湛然不動，但其妙用卻無處不在。如果不能領悟這個道理，自己尚未得度，又怎麼能度化他人呢？ 又如無緣大慈，就像磁石吸引鐵塊一樣，哪裡還分得出能吸和被吸的界限呢？以同體大悲之心，就像虛空一樣，誰又能看到自身與他人的分別呢？所以前代高僧說：『追溯本源，則萬法歸一；執著現象，則千差萬別。』如果從根本上探求本源，那麼所有的途徑都沒有差別，就像三江的浩渺水流，都源出於岷山一樣，這就是『窮源莫二』。如果執著于現象，從末端去適應根本，卻不知道這千差萬別只是應機示現罷了。 所以《光明覺品》中的偈頌說：『一身能化為無量身，無量身又能歸於一身。徹知世間一切事，現身遍滿所有處。此身不知從何來，亦非積聚而成。眾生因分別心，見佛有種種身。』就是這個道理。實際上只有一個法身，只是根據不同的意義，而分為二身、三身、四身、五身乃至十身。比如說到五身，睿公在《維摩詰經疏》中解釋說：法性生身，也叫功德法身、變化法身、實相法身、虛空法身。詳細辨析，其實都是一個法身。為什麼這麼說呢？說到『生』，是源於法性，所以說是法性生身；推究其因，是功德所成就，所以說是功德法身；就其應化而言，是無感不應，所以說是變化法身；稱其廣大，是瀰漫于虛空，所以說是虛空法身；說到其微妙，是無相無為，所以說是實相法身。由此可知，本體是不動的，只是隨著因緣而有不同的顯現罷了。所以說，同時出現在不同的地方，肯定是多個身，但實際上是一個法身完全顯現，所以又不是多個身。這就像天上的月亮，在一剎那間同時顯現在無數的江河之中。既是一，又是多；既普遍顯現，所以不是一；又只是一個月亮，所以不是多。如同智幢菩薩的偈頌所說：『譬如清凈圓滿的月亮，普遍顯現在一切水中，影像雖然無數，但月亮的本體卻未曾分離。』
【English Translation】 English version This is the realm of 'no transformation dharma'. From the perspective of 'illusory existence arising from conditions', Buddhas and Bodhisattvas manifest various transformation bodies to liberate sentient beings. Because the illusory existence that arises in accordance with conditions is no different from the unchanging, empty nature of the essence. Therefore, although the manifested transformations are complex and diverse, their tranquil nature has never changed; although the true nature is still and unmoving, its wondrous function is omnipresent. If one cannot comprehend this principle, one has not yet liberated oneself, how can one liberate others? Furthermore, like unconditioned great compassion, it is like a magnet attracting iron, where can one distinguish the boundary between the one who attracts and the one who is attracted? With the heart of great compassion of the same essence, like empty space, who can see the distinction between oneself and others? Therefore, the previous high monks said: 'Tracing the source, all dharmas return to one; clinging to phenomena, there are thousands of differences.' If one explores the source from the root, then all paths are no different, just like the vast waters of the three rivers, all originating from Mount Min, this is 'exhausting the source, there is no second'. If one clings to phenomena, adapting the root from the end, but does not know that these thousands of differences are just manifestations in response to opportunities. Therefore, the verse in the 'Chapter on Luminous Awareness' says: 'One body can transform into countless bodies, and countless bodies can return to one body. Thoroughly knowing all things in the world, manifesting bodies everywhere. This body does not know where it comes from, nor is it accumulated. Sentient beings see the Buddha with various bodies because of their discriminating minds.' This is the principle. In reality, there is only one Dharmakaya (法身, Dharma body), but it is divided into two, three, four, five, or even ten bodies according to different meanings. For example, when talking about the five bodies, Rui Gong explained in the 'Commentary on the Vimalakirti Sutra': Dharmata-ja-kaya (法性生身, Dharma-nature born body), also called merit Dharmakaya (功德法身, merit Dharma body), transformation Dharmakaya (變化法身, transformation Dharma body), reality Dharmakaya (實相法身, reality Dharma body), space Dharmakaya (虛空法身, space Dharma body). In detailed analysis, they are actually one Dharmakaya. Why is that? When talking about 'birth', it originates from Dharmata (法性, Dharma-nature), so it is called Dharmata-ja-kaya; investigating its cause, it is accomplished by merit, so it is called merit Dharmakaya; in terms of its response and transformation, it is responsive to all, so it is called transformation Dharmakaya; calling it vast, it permeates space, so it is called space Dharmakaya; talking about its subtlety, it is without form and without action, so it is called reality Dharmakaya. From this, it can be known that the essence is unmoving, but there are different manifestations according to conditions. Therefore, it is said that appearing in different places at the same time is definitely multiple bodies, but in reality, it is one Dharmakaya fully manifested, so it is not multiple bodies. This is like the moon in the sky, appearing simultaneously in countless rivers in an instant. It is both one and many; it is universally manifested, so it is not one; and it is only one moon, so it is not many. As the verse of Bodhisattva Jizhuang says: 'Like the pure and full moon, universally appearing in all waters, although the images are countless, the essence of the moon has never been separated.'
。是也。又經頌云。如來清凈妙法身。一切三界無倫疋。以出世間言語道。其性非有非無故。雖無所依無不往。雖無不至而不去。如空中劃夢所見。當於佛體如是觀。由非真非應。非一非多故。不可作真應一多等思也。故光明覺品頌云。佛見無生超戲論。非是蘊處差別法。故難思也。又云。皆是自他相作之身。能所共成之化。自他相作者。如華嚴經云。此菩薩能隨眾生心之所樂。能以自身。作國土身。眾生身。業報身。聲聞身。緣覺身。菩薩身。如來身。法身。智身。虛空身。此即自作他也。又隨眾生心之所樂。能以眾生身作自身。即他作自也。能所共成者。若無所化之機。則無能化之跡。又若無所應之身。亦無能感之事。自他能所。非一非異。緣起相由。成茲密旨。然緣起相由者。皆是自心為緣。終無心外法。能與心為緣。所以古德云。十方諸佛。皆我本師海印頓現。且法華分身。有多凈土。如來。何不指己凈土。而令別往彌陀妙喜。思之。故知賢首彌陀等佛。皆本師矣。復何怪哉。言賢首者。即壽量品中。過百萬阿僧祇剎。最後勝蓮華世界之如來也。經中偈云。或見蓮華勝妙剎。賢首如來住其中。若此不是嘆本師者。說他如來在他國土。為何用耶。且如總持教中。亦說三十七尊。皆遮那一佛所現。謂毗盧遮那如來
【現代漢語翻譯】 是這樣的。又有經中的頌詞說：『如來清凈微妙的法身，在一切三界中沒有可以比擬的。用超出世間的言語來表達，它的性質既非有也非無。雖然沒有固定的依處卻無處不到，雖然無處不至卻並非真的去往。就像在空中描畫，夢中所見一樣。應當這樣來觀察佛的本體。』由於它既非真也非應，既非一也非多，所以不能用真、應、一、多等概念去思考它。因此《光明覺品》中的頌詞說：『佛的見地是無生，超越了戲論，不是蘊、處、界這些差別之法。』所以難以思議。又說：『都是自他相互作用而顯現的身，能化和所化共同成就的示現。』自他相互作用，如《華嚴經》所說：『這位菩薩能夠隨順眾生心中所喜愛的，能夠以自身，作為國土身、眾生身、業報身、聲聞身、緣覺身、菩薩身、如來身、法身、智身、虛空身。』這就是自己化作他人。又隨順眾生心中所喜愛的，能夠以眾生身作為自身，這就是他人化作自己。能化和所化共同成就，如果沒有所化的根機，就沒有能化的示現；如果沒有所應現的身，也就沒有能感應的事情。自他、能化和所化，非一非異，因緣生起，相互依存，成就了這個秘密的宗旨。然而因緣生起，相互依存，都是以自心為因緣，終究沒有心外的法，能夠與心作為因緣。所以古德說：『十方諸佛，都是我的本師，在海印三昧中頓然顯現。』而且《法華經》中的分身，有很多凈土的如來，為什麼不指明自己的凈土，而讓大家另外去往彌陀（Amitabha，阿彌陀佛）和妙喜世界呢？仔細思考，就知道賢首（Xianshou，華嚴宗創始人法藏的尊號）和彌陀等佛，都是本師啊。又有什麼奇怪的呢？所說的賢首，就是《壽量品》中，經過百萬阿僧祇劫，最後勝蓮華世界的如來。經中的偈頌說：『或者看見蓮華勝妙的剎土，賢首如來住在其中。』如果這不是讚歎本師，那麼說其他的如來在其他的國土，又有什麼用呢？而且在總持教中，也說三十七尊，都是遮那（Vairocana，毗盧遮那佛）一佛所顯現的，就是毗盧遮那如來。 English version: It is so. Furthermore, a verse in the sutra says: 'The pure and wondrous Dharmakaya (法身, Dharma body) of the Tathagata (如來, Thus Come One) is unparalleled in all the three realms. Expressed with language beyond the world, its nature is neither existent nor non-existent. Though it has no fixed abode, it is everywhere; though it is everywhere, it does not truly go. It is like drawing in the air, like seeing in a dream. One should contemplate the Buddha's essence in this way.' Because it is neither true nor responsive, neither one nor many, it cannot be conceived in terms of truth, response, oneness, or multiplicity. Therefore, the verse in the 'Chapter on the Light of Awareness' says: 'The Buddha's view is unborn, transcending conceptual play, not the differentiated dharmas of the aggregates, realms, and bases.' Therefore, it is difficult to fathom. It also says: 'All are bodies manifested through the interaction of self and other, transformations jointly accomplished by the capable and the receptive.' The interaction of self and other, as the Avatamsaka Sutra (華嚴經, Flower Garland Sutra) says: 'This Bodhisattva (菩薩, Enlightenment Being) can accord with the desires of sentient beings, and can use his own body as the body of a land, the body of sentient beings, the body of karmic retribution, the body of a Sravaka (聲聞, Hearer), the body of a Pratyekabuddha (緣覺, Solitary Realizer), the body of a Bodhisattva, the body of a Tathagata, the Dharmakaya, the body of wisdom, the body of space.' This is the self transforming into others. Also, according to the desires of sentient beings, he can use the body of sentient beings as his own body, which is others transforming into the self. The capable and the receptive jointly accomplish; without the potential for transformation, there would be no manifestation of the capable; without the body to be responded to, there would be no event to be sensed. Self and other, the capable and the receptive, are neither one nor different, arising from conditions, mutually dependent, accomplishing this secret principle. However, arising from conditions and mutually dependent, all are due to one's own mind as the condition; ultimately, there is no dharma outside the mind that can serve as a condition for the mind. Therefore, an ancient worthy said: 'All Buddhas of the ten directions are my original teachers, instantly appearing in the Samadhi of the Ocean Seal.' Moreover, the emanations in the Lotus Sutra (法華經, Lotus Sutra) have many pure lands and Tathagatas. Why doesn't the Tathagata point to his own pure land, but instead directs people to Amitabha's (彌陀, Immeasurable Light Buddha) and Abhirati (妙喜, Wondrous Joy) worlds? Upon careful consideration, one knows that Xianshou (賢首, Worthy Leader, referring to Fazang, a patriarch of the Huayan school) and Amitabha and other Buddhas are all original teachers. What is so strange about that? The so-called Xianshou is the Tathagata of the Supreme Lotus Flower World, after millions of asamkhya kalpas (阿僧祇劫, countless eons) mentioned in the 'Chapter on the Duration of Life.' The verse in the sutra says: 'Or one sees the supreme and wondrous land of lotus flowers, where the Tathagata Xianshou dwells.' If this is not praising the original teacher, then what is the use of talking about other Tathagatas in other lands? Moreover, in the teachings of the Dharani (總持, Mantras) , it is also said that the thirty-seven deities are all manifestations of one Buddha, Vairochana (毗盧遮那佛, the Illuminating One).
【English Translation】 It is so. Furthermore, a verse in the sutra says: 'The pure and wondrous Dharmakaya (法身, Dharma body) of the Tathagata (如來, Thus Come One) is unparalleled in all the three realms. Expressed with language beyond the world, its nature is neither existent nor non-existent. Though it has no fixed abode, it is everywhere; though it is everywhere, it does not truly go. It is like drawing in the air, like seeing in a dream. One should contemplate the Buddha's essence in this way.' Because it is neither true nor responsive, neither one nor many, it cannot be conceived in terms of truth, response, oneness, or multiplicity. Therefore, the verse in the 'Chapter on the Light of Awareness' says: 'The Buddha's view is unborn, transcending conceptual play, not the differentiated dharmas of the aggregates, realms, and bases.' Therefore, it is difficult to fathom. It also says: 'All are bodies manifested through the interaction of self and other, transformations jointly accomplished by the capable and the receptive.' The interaction of self and other, as the Avatamsaka Sutra (華嚴經, Flower Garland Sutra) says: 'This Bodhisattva (菩薩, Enlightenment Being) can accord with the desires of sentient beings, and can use his own body as the body of a land, the body of sentient beings, the body of karmic retribution, the body of a Sravaka (聲聞, Hearer), the body of a Pratyekabuddha (緣覺, Solitary Realizer), the body of a Bodhisattva, the body of a Tathagata, the Dharmakaya, the body of wisdom, the body of space.' This is the self transforming into others. Also, according to the desires of sentient beings, he can use the body of sentient beings as his own body, which is others transforming into the self. The capable and the receptive jointly accomplish; without the potential for transformation, there would be no manifestation of the capable; without the body to be responded to, there would be no event to be sensed. Self and other, the capable and the receptive, are neither one nor different, arising from conditions, mutually dependent, accomplishing this secret principle. However, arising from conditions and mutually dependent, all are due to one's own mind as the condition; ultimately, there is no dharma outside the mind that can serve as a condition for the mind. Therefore, an ancient worthy said: 'All Buddhas of the ten directions are my original teachers, instantly appearing in the Samadhi of the Ocean Seal.' Moreover, the emanations in the Lotus Sutra (法華經, Lotus Sutra) have many pure lands and Tathagatas. Why doesn't the Tathagata point to his own pure land, but instead directs people to Amitabha's (彌陀, Immeasurable Light Buddha) and Abhirati (妙喜, Wondrous Joy) worlds? Upon careful consideration, one knows that Xianshou (賢首, Worthy Leader, referring to Fazang, a patriarch of the Huayan school) and Amitabha and other Buddhas are all original teachers. What is so strange about that? The so-called Xianshou is the Tathagata of the Supreme Lotus Flower World, after millions of asamkhya kalpas (阿僧祇劫, countless eons) mentioned in the 'Chapter on the Duration of Life.' The verse in the sutra says: 'Or one sees the supreme and wondrous land of lotus flowers, where the Tathagata Xianshou dwells.' If this is not praising the original teacher, then what is the use of talking about other Tathagatas in other lands? Moreover, in the teachings of the Dharani (總持, Mantras) , it is also said that the thirty-seven deities are all manifestations of one Buddha, Vairochana (毗盧遮那佛, the Illuminating One).
。內心證自受用。成於五智。從四智流出四如來。謂大圓鏡智。流出東方阿閦如來。平等性智。流出南方寶生如來。妙觀察智。流出西方無量壽如來。成所作智。流出北方不空成就如來。法界清凈智。即自當毗盧遮那如來。
又問。若依此義。豈不違于平等意趣。若言即我者。依于平等意趣。而說。非即我身。如何皆說為本師耶。
答。平等之言。乃是一義。唯識尚說。一切眾生中有屬多佛。多佛共化以為一佛。若屬一佛。佛能示現以為多身。十方如來。一一皆爾。今正一佛能為多身。依此而贊本師耳。如華嚴不思議解脫境界品頌云。佛智通達凈無礙。剎那普了三世法。皆從心識因緣現。生滅無常無自性。於一剎中成正覺。一切剎處悉亦然。一切入一一亦爾。隨眾生心而示現。大乘千缽大教王經云。如是一切諸佛教化方便法智。我皆集在一心中。同金剛菩提聖性三摩地故。金光明最勝王經云。譬如日月無有分別。亦如水鏡無有分別。光明亦無分別。三種和合。得有影生。如是法如如。如如智。亦無分別。以愿自在故。眾生有感。現應化身。如日月影。和合出現。如來者。無去無來。故云往應群機而不去。恒歸寂滅而不來。何者。依體起用故是去。以即體之用故不去。應機現前合是來。以應不離體如月之影
【現代漢語翻譯】 現代漢語譯本：內心體驗到自身所證的境界，成就於五智（五種智慧）。從四智流出四如來（四位佛）。即大圓鏡智，流出東方阿閦如來（Akshobhya Buddha，不動如來）。平等性智，流出南方寶生如來（Ratnasambhava Buddha，寶生如來）。妙觀察智，流出西方無量壽如來（Amitabha Buddha，阿彌陀佛）。成所作智，流出北方不空成就如來（Amoghasiddhi Buddha，不空成就如來）。法界清凈智，即是自身所當證的毗盧遮那如來（Vairocana Buddha，大日如來）。
又有人問：如果按照這個說法，豈不是違背了平等意趣？如果說是『即我』，是依據平等意趣而說的，並非就是我的身體，為什麼都說（這些如來）是本師（根本的老師）呢？
回答：平等這個詞，乃是一個意思。唯識學還說，一切眾生中有多佛的屬性。多佛共同教化成為一佛。如果屬於一佛，佛能示現成為多個身。十方如來，每一位都是這樣。現在正是一佛能化為多個身，依據這個來讚歎本師。如《華嚴經·不思議解脫境界品》的偈頌說：『佛智通達清凈無礙，剎那普遍了知三世法，都從心識因緣顯現，生滅無常沒有自性。在一剎那中成就正覺，一切剎土處所都這樣，一切入於一一也是這樣，隨順眾生的心而示現。』《大乘千缽大教王經》說：『像這樣一切諸佛的教化方便法智，我都集中在一個心中，與金剛菩提聖性三摩地相同。』《金光明最勝王經》說：『譬如太陽和月亮沒有分別，也像水和鏡子沒有分別，光明也沒有分別，三種和合，才能有影像產生。像這樣法如如，如如智，也沒有分別。因為有願力自在的緣故，眾生有所感應，就顯現應化身，像太陽和月亮的影子，和合出現。』如來，沒有去也沒有來，所以說『前往應和眾生的根機而不離去，恒常回歸寂滅而不來』。為什麼呢？依據本體而起作用所以是去，因為就是本體的作用所以不去。應和根機在眼前顯現合起來是來，因為應和不離本體就像月亮的影子。
【English Translation】 English version: The inner mind experiences the realm of self-realization, accomplished through the Five Wisdoms. From the Four Wisdoms flow the Four Tathagatas (Four Buddhas). Namely, the Great Mirror Wisdom, from which flows Akshobhya Buddha (Immovable Buddha) in the East. The Wisdom of Equality, from which flows Ratnasambhava Buddha (Jewel-Born Buddha) in the South. The Wisdom of Discriminating Awareness, from which flows Amitabha Buddha (Infinite Light Buddha) in the West. The Wisdom of Accomplishing Activities, from which flows Amoghasiddhi Buddha (Unfailing Success Buddha) in the North. The Wisdom of the Pure Dharmadhatu is Vairocana Buddha (Great Illuminator Buddha) himself.
Someone asked: 'If according to this meaning, wouldn't it contradict the intent of equality? If it is said 'is me', it is said based on the intent of equality, and it is not my body, how can they all be said to be the Root Teacher (fundamental teacher)?'
Answer: 'Equality' is just one meaning. Vijnanavada (Yogacara) even says that among all sentient beings, there are attributes of multiple Buddhas. Multiple Buddhas together transform into one Buddha. If it belongs to one Buddha, the Buddha can manifest into multiple bodies. All the Tathagatas in the ten directions are like this. Now, it is precisely one Buddha who can transform into multiple bodies, and based on this, we praise the Root Teacher. As the verse in the 'Inconceivable Liberation Realm Chapter' of the Avatamsaka Sutra says: 'The Buddha's wisdom is penetrating, pure, and unobstructed, in an instant, universally understanding the laws of the three times, all appearing from the causes and conditions of the mind-consciousness, arising and ceasing, impermanent, without self-nature. In one instant, accomplishing perfect enlightenment, all Buddha-lands and places are like this, everything entering into each is also like this, manifesting according to the minds of sentient beings.' The Maha-Vairocana-tantra Sutra says: 'Like this, all the teaching skillful means and wisdom of all the Buddhas, I gather them all in one mind, the same as the Vajra Bodhi sacred nature Samadhi.' The Suvarnaprabhasa Sutra says: 'For example, the sun and moon have no distinctions, also like water and mirrors have no distinctions, the light also has no distinctions, the three combine, and then an image can arise. Like this, Dharma as it is, Suchness-Wisdom, also has no distinctions. Because of the power of vows, sentient beings have a response, and then a manifested body appears, like the shadows of the sun and moon, combining and appearing.' The Tathagata, has no going and no coming, therefore it is said 'going to respond to the faculties of beings without leaving, constantly returning to stillness without coming.' Why? Because relying on the essence to arise function is going, because it is the function of the essence, therefore it does not go. Responding to the faculties appearing before is coming, because the response does not leave the essence, like the shadow of the moon.
故不來。又往應合故是去。應無應相故不去。恒歸寂滅合是來。滅不可得故不來。乃至一切法。皆無來去。如經偈云。一切法無來。是故無有生。然于無生法中現起悲化。所以大丈夫論云。菩薩思惟。一切眾生。能為我作端嚴業。不使一眾生作不端嚴意。菩薩作是思惟。言利他者。求他人之相。都不可得。都如自己。又云。菩薩思惟。使我悲猶如虛空。一切山河樹木。飛鳥走獸。皆依空住。一切眾生。一切時皆入我悲中。斯則以同體之大悲。何生而不度。起平等之大慧。何道而不成。如華嚴論云。無盡功德藏迴向者。此位明禪與智冥智與悲會。以無盡虛空為一道場。以無盡眾生無明行相而為佛事。身恒承事無盡諸佛。而遍周法界。化無盡眾生總成佛身。表裡相亡始終都盡。遍知諸法。不壞無心。無盡功德藏品云。於一毛孔。見阿僧祇諸佛出興於世。得入法無盡藏者。明心性本無。大小系盡。身為智影。國土亦然。智凈影明。大小相入。如因陀羅網境界喻。是也。經云。以佛智力。觀一切法悉入一法者。明萬境雖多。皆一心而起。心亡境滅。萬境皆虛。如凈水中眾影也。水亡影滅。此約破有成無說。又以境約智生。智虛境幻。多相相入。不離一虛。幻不異虛。虛不異幻。幻虛無二一異總虛。此約以智幻虛自在無礙門說。
【現代漢語翻譯】 現代漢語譯本 因此不來。又因為往應和合的緣故說是去。應無所應的緣故不去。恒常歸於寂滅的緣故說是來。寂滅不可得的緣故不來。乃至一切法，都沒有來去。如經中的偈頌所說：『一切法無來，所以沒有生。』然而在無生的法中顯現悲憫教化，所以《大丈夫論》中說：『菩薩思惟，一切眾生，都能為我造作端正莊嚴的業，不使一個眾生生起不端正的意念。』菩薩這樣思惟，認為利益他人，尋求他人的相狀，都不可得，都如同自己一樣。又說：『菩薩思惟，使我的悲心猶如虛空，一切山河樹木，飛鳥走獸，都依靠虛空而住。一切眾生，一切時都進入我的悲心中。』這樣就是以同體的大悲心，什麼眾生不能度化？生起平等的大智慧，什麼道不能成就？ 如《華嚴論》中說：『無盡功德藏迴向者（將無盡的功德迴向給眾生的人），此位表明禪定與智慧相冥合，智慧與悲心相會合。以無盡的虛空作為一道場，以無盡眾生的無明行相作為佛事。身恒常承事無盡的諸佛，而遍及整個法界，教化無盡的眾生總成佛身。表裡相亡，始終都盡。遍知諸法，不壞無心。』《無盡功德藏品》中說：『於一毛孔，見阿僧祇（數量極多）諸佛出興於世，得入法無盡藏者。』表明心性本來空無，大小的繫縛都消失殆盡。身是智慧的影子，國土也是這樣。智慧清凈，影子光明，大小互相進入，如因陀羅網（帝釋天宮殿上的寶網）境界的比喻，就是這樣。 經中說：『以佛的智慧力量，觀察一切法都進入一法中。』表明萬境雖然多，都是一心而生起。心消失，境界滅亡，萬境都是虛幻的，如清凈水中的眾多影子。水消失，影子滅亡。這是從破除有而成就無的角度來說的。又從境界依智慧而生起的角度來說，智慧虛幻，境界也虛幻，多種相狀互相進入，不離一虛幻。幻不異於虛，虛不異於幻，幻和虛無二無別，一和異也都是虛幻的。這是從以智慧幻化虛空自在無礙的法門來說的。
【English Translation】 English version Therefore, it does not come. Furthermore, because of the coming together in response, it is said to go. Because there is no responding to any object, it does not go. Constantly returning to stillness and extinction is called coming. Because extinction cannot be obtained, it does not come. Even all dharmas (laws, principles), have no coming or going. As the verse in the sutra says: 'All dharmas have no coming, therefore there is no birth.' Yet, in the dharma of no birth, compassion and transformation arise. Therefore, the Mahapurusa Sutra says: 'A Bodhisattva contemplates that all sentient beings can create beautiful and dignified karma for me, and does not allow even one sentient being to generate an undignified thought.' The Bodhisattva thinks in this way, considering that in benefiting others, seeking the characteristics of others is unattainable, and all are like oneself. It also says: 'A Bodhisattva contemplates, making my compassion like the void, all mountains, rivers, trees, flying birds, and running animals all rely on the void to abide. All sentient beings, at all times, enter into my compassion.' This is using the great compassion of oneness; what sentient being cannot be delivered? Arousing the great wisdom of equality; what path cannot be accomplished? As the Avatamsaka Sutra says: 'Those who dedicate the inexhaustible treasury of merit (those who dedicate inexhaustible merit to sentient beings), this position indicates that dhyana (meditation) and wisdom are merged, and wisdom and compassion meet. Taking the inexhaustible void as a mandala (sacred space), and taking the ignorance and actions of inexhaustible sentient beings as Buddha-work. The body constantly serves inexhaustible Buddhas, and pervades the entire dharmadhatu (realm of reality), transforming inexhaustible sentient beings into the Buddha-body. Inside and outside disappear, and beginning and end are exhausted. Knowing all dharmas, without destroying the no-mind.' The chapter on the 'Inexhaustible Treasury of Merit' says: 'In one pore, seeing asamkhya (countless) Buddhas appearing in the world, attaining entry into the inexhaustible treasury of dharma.' This indicates that the nature of mind is originally empty, and the bonds of large and small are completely exhausted. The body is a shadow of wisdom, and so is the land. Wisdom is pure, and the shadow is bright, large and small enter into each other, like the analogy of Indra's net (a jeweled net in Indra's palace), that is it. The sutra says: 'Using the power of Buddha's wisdom, observing all dharmas entering into one dharma.' This indicates that although the myriad realms are many, they all arise from one mind. When the mind disappears, the realm vanishes, and the myriad realms are all illusory, like the many shadows in clear water. When the water disappears, the shadows vanish. This is spoken from the perspective of destroying existence and achieving non-existence. Furthermore, from the perspective of the realm arising from wisdom, wisdom is illusory, and the realm is also illusory, multiple appearances enter into each other, not separate from one illusion. Illusion is not different from emptiness, emptiness is not different from illusion, illusion and emptiness are non-dual, one and different are all illusory. This is spoken from the perspective of the gate of wisdom, illusion, emptiness, freedom, and unobstructedness.
此皆借法況說。如實所知。唯亡思者智會。其智會者。方可用。而常真。不惑心境。以大願力。隨智幻生等眾生數身。如應攝化。故名無盡功德藏。又云。法雲地菩薩。隨心念力。廣大微細。自他相入。一多大小互參。神通德用自在。皆隨自心念所成故。如一切眾生作用境界。皆是自心執業所成。人天地。獄。畜生餓鬼。善惡等報果。一依心造。如此十地菩薩。以無作法身大智之力。隨所心念。莫不十方一時自在。皆悉知見。以普光明智為體。為智體無依。稱性遍周法界。與虛空量等。周滿十方世界。以無性智。大用隨念。以不忘失智。隨念皆成。以具總別智。總別同異。成壞俱作。以廣狹大小自在智。化通無礙。以與一切眾生同體智。能變一切眾生境界。純為凈土之剎。以自他無二智。一身而作多身。多身而作一身。以法身無大小離量之智。能以毛孔廣容佛剎。以等虛空無邊無方之智。而一念現生。滿十方而無去來。以如響智。而能響應。對現。等眾生應形。以是具足圓滿福德智。而恒居妙剎。常與一切眾生同居。若非聖所加持力。而眾生不見。
又問曰。云何見佛出興。
答曰。當見自身。無身無心。無出無沒。無內無外。不動不寂。無思無求。世及出世。都無住處。無心所法。無心心法。心法無依
【現代漢語翻譯】 現代漢語譯本 這些都是借用方法來比喻說明。真正如實地瞭解，只有忘卻思慮的人才能領會。領會了這種智慧，才能運用它，並且達到永恒的真實，不被外在環境所迷惑。憑藉大願力，隨著智慧幻化出與眾生數量相等的化身，根據不同情況進行攝受教化，所以稱為無盡功德藏。又說，法雲地菩薩，隨著心念的力量，可以廣大也可以微細，自身與他人相互進入，一與多、大與小互相滲透，神通德行運用自在，都是隨著自己的心念所成就的。就像一切眾生的作用境界，都是由自己的心執著于業力所造成的。人道、天道、地獄、畜生、餓鬼，善惡等報應，都完全依據心念所造作。像這樣，十地菩薩以無為法身的大智慧之力，隨著心念，沒有不能在十方世界一時自在顯現的，都能完全知曉看見。以普光明智為本體，因為智慧本體沒有依靠，其性質遍及整個法界，與虛空的量相等，周遍充滿十方世界。以無自性的智慧，大用隨著念頭而生起。以不忘失的智慧，隨著念頭都能成就。以具備總相和別相的智慧，總相和別相、相同和不同、成就和壞滅，都能同時運作。以廣大和狹小、大小自在的智慧，變化通達沒有阻礙。以與一切眾生同體的智慧，能夠轉變一切眾生的境界，全部變為清凈的佛土。以自他和無二的智慧，一身可以化作多身，多身可以化作一身。以法身沒有大小和數量限制的智慧，能夠以一個毛孔容納廣大的佛剎。以等同虛空沒有邊際和方向的智慧，在一念之間顯現出生，充滿十方卻沒有來去。以如迴響般的智慧，能夠迴應、對現，根據眾生的不同形態而顯現相應的形象。因此，具備圓滿的福德智慧，而恒常居住在美妙的佛土，經常與一切眾生同住。如果不是聖人的加持力，眾生是無法看見的。
又問：如何才能見到佛出世顯現？
答：應當見到自身，無身無心，沒有出現也沒有消失，沒有內在也沒有外在，不動也不寂靜，沒有思慮也沒有追求，世間和出世間，都沒有可以停留的地方，沒有心所法，也沒有心心法，心法沒有依靠。
【English Translation】 English version These are all metaphorical explanations using methods. True and accurate knowledge is only attained by those who have abandoned thought. Those who understand this wisdom can use it and attain eternal truth, unconfused by external circumstances. Relying on great vows, they manifest bodies equal in number to sentient beings, according to their wisdom, and guide and transform them accordingly, hence the name 'inexhaustible treasury of merit'. Furthermore, it is said that the Bodhisattvas of the Dharma Cloud Ground (tenth ground), according to the power of their minds, can be vast or subtle, with themselves and others interpenetrating, one and many, large and small, mutually permeating. Their supernatural powers and virtuous functions are freely exercised, all accomplished by their own minds. Just as the realms of action of all sentient beings are created by their own minds clinging to karma. The realms of humans, gods, hells, animals, hungry ghosts, and the rewards of good and evil are all based on the actions of the mind. Like this, the Bodhisattvas of the Ten Grounds, with the power of the great wisdom of the unconditioned Dharma body, according to their minds, can freely manifest in all directions at once, knowing and seeing everything completely. Taking the Universal Light Wisdom as their essence, because the essence of wisdom has no reliance, its nature pervades the entire Dharma Realm, equal to the measure of space, filling all ten directions. With wisdom without self-nature, great function arises with thought. With the wisdom of non-forgetfulness, everything is accomplished with thought. With the wisdom of totality and distinction, totality and distinction, sameness and difference, creation and destruction, all operate simultaneously. With the wisdom of freedom in vastness and narrowness, largeness and smallness, transformation is unobstructed. With the wisdom of being one with all sentient beings, they can transform the realms of all sentient beings, turning them entirely into pure Buddha lands. With the wisdom of self and other being non-dual, one body can transform into many bodies, and many bodies can transform into one body. With the wisdom of the Dharma body having no size or quantity, they can contain vast Buddha lands within a single pore. With the wisdom equal to space, without boundaries or directions, they can manifest birth in a single thought, filling the ten directions without coming or going. With wisdom like an echo, they can respond and appear, manifesting forms according to the different forms of sentient beings. Therefore, possessing complete and perfect merit and wisdom, they constantly reside in wondrous Buddha lands, always dwelling with all sentient beings. If it were not for the power of the blessings of the sages, sentient beings would not be able to see them.
Furthermore, it is asked: How can one see the Buddha appear in the world?
The answer is: One should see oneself, without body, without mind, without arising, without ceasing, without inside, without outside, without movement, without stillness, without thought, without seeking, neither worldly nor other-worldly, with nowhere to abide, without mental functions, without mental consciousness, the Dharma of the mind has no reliance.
。性無始末。以無依住智。說如斯法。教化眾生。皆令悟入。是名見佛出興。如光明覺品文殊師利頌云。世及出世見。一切皆超越。而能善知法。當成大光耀。若於一切智。發生迴向心。見心無所生。當獲大名稱。眾生無所生。亦復無有壞。若得如是知。當成無上道。又大乘大集經云。佛告賢護。如火未生。或時有人發如是言。我於今日。先滅是火。賢護。于意云何。彼人是語。為誠實不。賢護答言。不也世尊。佛告賢護。如是諸法。從本以來。畢竟無得。云何於今。乃作斯說。我能證知一切諸法。我能了達一切諸法。我能覺悟一切諸法。我能度脫一切眾生於生死中。此非正言。所以者何。彼法界中。本無諸法。亦無眾生。云何言度。但世諦中因緣度耳。故知心外無法。何所得耶。佛身無為。但隨緣現。如肇論云。放光云。佛如虛空。無去無來。應緣而現。無有方所。然則聖人之在天下也。寂寞虛無。無執無競。導而弗先。感而後應。譬猶幽谷之響。明鏡之像。對之不知其所以來。隨之罔識其所以往。恍焉而有。惚焉而亡。動而逾寂。隱而彌彰。出幽入冥。變化無常。其為稱也。因應而作。顯跡為生。息跡為滅。生名有餘。滅名無餘。然則有無之稱。本乎無名。無名之道。於何不名。是以聖人。居方而方。止圓而圓。
【現代漢語翻譯】 現代漢語譯本：自性沒有開始也沒有終結，以無所依住的智慧，宣說這樣的佛法，教化眾生，使他們都能領悟證入。這叫做見到佛陀出世。如《光明覺品》中文殊師利菩薩的頌詞所說：『對於世間和出世間的見解，一切都超越，而能夠善於瞭解佛法，應當成就大光明。如果對於一切智慧，發起迴向之心，見到心沒有生起之處，應當獲得大名聲。眾生沒有生起之處，也同樣沒有壞滅。如果能夠這樣瞭解，應當成就無上菩提。』 又如《大乘大集經》所說：佛告訴賢護菩薩，『比如火還沒有產生，有時有人說這樣的話：我今天，先要熄滅這火。』賢護，你認為怎麼樣？那個人說的話，是真實的嗎？賢護回答說：『不是的，世尊。』佛告訴賢護：『像這樣，一切諸法，從根本以來，畢竟是不可得的。為什麼現在，卻說這樣的話：我能夠證知一切諸法，我能夠了達一切諸法，我能夠覺悟一切諸法，我能夠度脫一切眾生於生死之中。』這不是正確的說法。為什麼呢？因為在法界中，本來就沒有諸法，也沒有眾生，怎麼能說度脫呢？只是在世俗諦中，通過因緣來度脫罷了。所以知道心外沒有佛法，又從哪裡得到呢？佛身是無為的，只是隨著因緣而顯現。如僧肇的《肇論》所說：『放光云，佛如虛空，無去無來，應緣而現，沒有固定的方所。』 如此說來，聖人在天下，寂寞虛無，沒有執著，沒有爭競，引導卻不領先，感應而後行動。譬如幽深山谷的迴響，明亮鏡子的影像，面對它不知道它從哪裡來，跟隨它不認識它到哪裡去。恍惚之間好像有，忽然之間好像沒有，動了反而更加寂靜，隱藏反而更加彰顯，從幽暗出來進入黑暗，變化無常。它的名稱，是根據因應而產生的，顯現軌跡就說是生，停止軌跡就說是滅，生叫做有餘，滅叫做無餘。如此說來，有和無的稱謂，本源於沒有名稱。沒有名稱的道，有什麼不能稱說的呢？因此聖人，處在方形就方形，處在圓形就圓形。
【English Translation】 English version: The nature has no beginning and no end. With the wisdom of non-reliance and non-dwelling, it speaks of such Dharma, teaching and transforming sentient beings, enabling them all to awaken and enter. This is called seeing the Buddha appear in the world. As the verse of Manjushri Bodhisattva in the 'Chapter on Light and Awakening' says: 'Views of the world and beyond the world, all are transcended, and being able to skillfully understand the Dharma, one should achieve great radiance. If, towards all wisdom, one generates a mind of dedication, seeing that the mind has no place of arising, one should obtain great fame. Sentient beings have no place of arising, and likewise, there is no destruction. If one can understand in this way, one should achieve unsurpassed Bodhi.' Furthermore, as stated in the Mahayana Mahasamgraha Sutra: The Buddha told the Bodhisattva Sagaramati, 'For example, before a fire has arisen, someone might say, 'Today, I will first extinguish this fire.' Sagaramati, what do you think? Is that person's statement true?' Sagaramati replied, 'No, World Honored One.' The Buddha told Sagaramati, 'Likewise, all dharmas, from the very beginning, are ultimately unattainable. Why then do you say such things as, 'I can realize all dharmas, I can understand all dharmas, I can awaken to all dharmas, I can liberate all sentient beings from birth and death?' This is not a correct statement. Why? Because in the Dharmadhatu (realm of Dharma), there are fundamentally no dharmas, nor are there sentient beings. How can one speak of liberation? It is only in the conventional truth (samvriti-satya) that liberation occurs through conditions.' Therefore, know that there is no Dharma outside the mind; from where can it be obtained? The Buddha's body is unconditioned (asamskrta), but manifests according to conditions. As Sengzhao's Zhao Lun says: 'The emitted light says, 'The Buddha is like empty space, without going or coming, appearing in response to conditions, without a fixed location.' Thus, the sage in the world is solitary and empty, without attachment or contention, guiding but not leading, responding after being moved. It is like the echo in a deep valley, the image in a bright mirror; facing it, one does not know where it comes from; following it, one does not recognize where it goes. Vaguely it seems to exist, suddenly it seems to vanish; moving, it becomes even more still; hidden, it becomes even more manifest; emerging from darkness, entering into darkness, changing constantly. Its name is created in response to conditions; manifesting traces is called birth; ceasing traces is called extinction; birth is called having remainder; extinction is called having no remainder. Thus, the terms 'existence' and 'non-existence' originate from having no name. The Way of no name, what can it not name? Therefore, the sage, being in a square, is square; being in a circle, is circle.
在天而天。處人而人。原夫能天能人者。豈天人之所能哉。果以非天非人故。能天能人耳。是以明鏡無形。能現萬形。聖人無心。能應萬心。隱不韜光。顯不現跡。故論云。聖人寂怕無兆。隱顯同原。存不為有。亡不為無。何者。佛言。吾無生不生。雖生不生。無形不形。雖形不形。
問。如來法身。即真心性。如來報身。依真而起。若如來化身。還有心否。
答。若約體亦不離。若約事即分。如深密經云。曼殊室利菩薩復白佛言。世尊。如來化身。當言有心。為無心耶。佛告曼殊室利菩薩曰。善男子。非是有心亦非無心。何以故。無自依心故。有依他心故。
問。經云菩薩關閉一切諸惡趣門者。夫一切眾生。隨自心業。各受苦報。所以經偈云。假使百千劫。所作業不亡。因緣會遇時。果報還自受。云何菩薩能關一切惡趣門。
答。只約自心常開。六識門。何曾暫閉。日夜計校。緣想一切不善事。遍諸境界。唸唸恒造生死地獄。經云。集起心想。名為地獄。若能觀自心識性無所有。即是開善趣門。若不起心想。即是閉惡趣門。若得自在智現前。即現身生五道。入地獄餓鬼畜生等界。救苦眾生。故禪門中立無念為宗。以為要學。故經偈云。勤念于無念。佛法不難得。何謂不難得。以無念故。萬
【現代漢語翻譯】 現代漢語譯本： 在天是天道，處世是人道。探究那能夠合乎天道又合乎人道的人，難道是天道和人道所能達到的嗎？正是因為他既不執著于天道，也不執著於人道，所以才能合乎天道又合乎人道。因此，明亮的鏡子本身沒有固定的形狀，卻能映現萬物的形狀；聖人沒有固定的心念，卻能應和萬衆的心念。隱退時不掩蓋自身的光芒，顯現時不留下任何痕跡。所以《楞伽經》上說：『聖人寂靜無為，沒有預兆，隱沒和顯現同出一源。存在不認為是實有，消失不認為是虛無。』為什麼這樣說呢？佛說：『我沒有生，所以無所不生；雖然生，卻不執著于生。沒有固定的形體，所以無所不形；雖然有形體，卻不執著于形體。』 問：如來的法身，就是真如自性；如來的報身，是依真如而生起的。那麼如來的化身，還有心識嗎？ 答：如果從本體上來說，化身也不離真如自性；如果從現象上來說，化身就有所分別。《深密經》上說：『曼殊室利（Manjushri，文殊菩薩）菩薩又問佛說：世尊，如來的化身，應該說是有心識，還是沒有心識呢？』佛告訴曼殊室利菩薩說：『善男子，不能說是有心識，也不能說是沒有心識。為什麼呢？因為化身沒有獨立的自心，而是依他而起的心。』 問：經上說菩薩能夠關閉一切諸惡趣之門。一切眾生，都隨著各自的心念和業力，承受相應的苦報。所以經中的偈頌說：『即使經過百千劫，所造的業也不會消亡。因緣際會的時候，果報還是要自己承受。』為什麼說菩薩能夠關閉一切惡趣之門呢？ 答：這只是說菩薩守護自己的心，經常開啟六識之門，何曾有片刻關閉過？日夜算計，思慮一切不善的事情，遍及各種境界，唸唸都在營造生死輪迴的地獄。經上說：『聚集生起心念和想法，就叫做地獄。』如果能夠觀照自己的心識本性空無所有，就是開啟了善趣之門。如果不生起心念和想法，就是關閉了惡趣之門。如果獲得自在智慧現前，就能現身於五道，進入地獄、餓鬼、畜生等境界，救度受苦的眾生。所以禪宗立無念為宗旨，作為修行的要訣。所以經中的偈頌說：『勤奮地修習無念，佛法就不難獲得。』為什麼說不難獲得呢？因為無念的緣故，萬法皆空。
【English Translation】 English version: Being in Heaven is the way of Heaven; being among people is the way of people. Considering those who can embody both the way of Heaven and the way of people, can they be achieved by the way of Heaven and the way of people? It is precisely because they are neither attached to the way of Heaven nor the way of people that they can embody both. Therefore, a bright mirror has no fixed form but can reflect the forms of all things; a sage has no fixed mind but can respond to the minds of all beings. When hidden, they do not conceal their light; when manifest, they leave no trace. Therefore, the Sutra says: 'Sages are silent and inactive, without omens; concealment and manifestation share the same origin. Existence is not regarded as real, and disappearance is not regarded as non-existent.' Why is this so? The Buddha said: 'I have no birth, therefore I am born of everything; although born, I am not attached to birth. I have no fixed form, therefore I take the form of everything; although I have form, I am not attached to form.' Question: The Dharmakaya (Dharmakaya, the body of the Law) of the Tathagata (Tathagata, Thus Come One) is the true nature of mind; the Sambhogakaya (Sambhogakaya, the reward body) of the Tathagata arises from the true nature. Then, does the Nirmanakaya (Nirmanakaya, the transformation body) of the Tathagata still have consciousness? Answer: If speaking from the perspective of the essence, the transformation body is also inseparable from the true nature of mind; if speaking from the perspective of phenomena, the transformation body is differentiated. The Sandhinirmocana Sutra (Sandhinirmocana Sutra, 解深密經) says: 'Manjushri (Manjushri, 文殊菩薩) Bodhisattva asked the Buddha again: World Honored One, should the transformation body of the Tathagata be said to have consciousness, or to have no consciousness?' The Buddha told Manjushri Bodhisattva: 'Good man, it cannot be said to have consciousness, nor can it be said to have no consciousness. Why? Because the transformation body has no independent self-mind, but rather a mind that arises dependent on others.' Question: The Sutra says that Bodhisattvas can close the gates of all evil realms. All sentient beings, according to their own thoughts and karma, receive corresponding suffering. Therefore, the verse in the Sutra says: 'Even after hundreds of thousands of kalpas (kalpas, eons), the karma created will not perish. When the conditions meet, the karmic retribution will still be borne by oneself.' Why is it said that Bodhisattvas can close the gates of all evil realms? Answer: This only means that Bodhisattvas guard their own minds, constantly opening the gates of the six consciousnesses, never closing them for a moment. Day and night, they calculate and contemplate all unwholesome things, pervading all realms, constantly creating the hell of birth and death in every thought. The Sutra says: 'Gathering and arising thoughts and ideas is called hell.' If one can contemplate that the nature of one's own consciousness is empty and without substance, then one has opened the gate to the good realms. If one does not arise thoughts and ideas, then one has closed the gate to the evil realms. If one obtains the wisdom of freedom and it manifests before one, then one can manifest in the five paths, entering the realms of hell, hungry ghosts, and animals, to save suffering beings. Therefore, the Zen school establishes non-thought as its principle, as the key to practice. Therefore, the verse in the Sutra says: 'Diligently cultivate non-thought, and the Buddha-dharma will not be difficult to obtain.' Why is it said that it is not difficult to obtain? Because of non-thought, all dharmas are empty.
境不生。當處解脫。若有念起。非獨開惡趣之門。二十五有。一時俱現。故知萬質皆從念異。十二之類縱橫。千差盡逐想生。八萬之門競起。如信心銘云。眼若不睡。諸夢自除。心若不異。萬法一如。以諸法無體。從自心生。心若不生。外境常寂。故云萬法本閑而人自鬧。所以肇論云。是以聖人。乘真心以履順。則無滯而不通。審一氣以觀化。故所遇而順適。無滯而不通。故能渾雜致。純所遇而順適。則觸物而一。如此則萬象雖殊。而不能自異。不能自異。故知象非真象。象非真象。則雖象而非像。然則物我同根。是非一氣。潛微幽隱。殆非群情之所盡。故知乘一心而履踐。則何往而不真如。稟一氣而化行。則何物而不順。如莊子云。天地一氣。而能萬化。老子云。天得一以清。地得一以寧。神得一以靈。萬物得一以生。故聖人以一真心而觀萬境。則所遇而順適。觸物而冥一矣。是知諸法無體。緣假相依。似有差殊。不能自異。何者。長無長相。且自不言我長。短無短相。亦自不言我短。皆是隨念計度分別。遍計執著情生。則知萬物本虛。即像而無象也。
問。如上所說。眾生自心造業。自受苦報。又云何說。代一切眾生苦。
答。約古德釋代苦有七意。一起悲意樂。事未必能。二修諸苦行。能與物為增
【現代漢語翻譯】 現代漢語譯本：境界不會產生。應當于當下解脫。如果生起念頭，不僅開啟了通往惡趣（指地獄、餓鬼、畜生三惡道）之門，二十五有（指三界中的二十五種生存狀態）也會一時全部顯現。所以知道萬物的性質都隨著念頭的不同而變化，十二種類（指十二類眾生）縱橫交錯，千差萬別都隨著想像而產生，八萬法門競相興起。正如《信心銘》所說：『眼睛如果不睏倦，各種夢境自然消除；心如果不分別，萬法本來就是一體。』因為一切法沒有自體，都是從自心產生。心如果不生起，外在境界就永遠寂靜。所以說萬法本來清閑，而人自己擾亂。因此《肇論》說：『所以聖人，憑藉真誠的心來順應自然，就沒有阻礙而不通達的；審察統一的本源來觀察變化，所以所遇到的都是順應和適宜的。』沒有阻礙而不通達，所以能夠混雜而達到純粹；所遇到的都是順應和適宜的，那麼接觸萬物都是一體的。這樣，萬象雖然不同，卻不能自己改變。不能自己改變，所以知道現象不是真實的現象。現象不是真實的現象，那麼雖然是現象卻不是現象。如此，萬物與我同根，是非源於同一氣息。深藏的微妙之處，不是一般人的情感所能完全理解的。所以知道憑藉一心來實踐，那麼無論到哪裡不是真如？稟承統一的氣息來執行變化，那麼什麼事物不是順應的？』正如莊子所說：『天地本為一體之氣，卻能化生萬物。』老子說：『天得到『一』而清明，地得到『一』而安寧，神得到『一』而靈驗，萬物得到『一』而生長。』所以聖人以一顆真誠的心來觀察萬境，那麼所遇到的都是順應的，接觸萬物都融為一體了。由此可知，諸法沒有自體，依靠因緣而顯現假象，看似有差別，卻不能自己改變。為什麼呢？長沒有長相，而且自己不會說我是長的；短沒有短相，也不會自己說我是短的。都是隨著念頭的計算、度量、分別，普遍計度、執著而產生的情感。那麼就知道萬物本來是虛幻的，即是現象而又沒有現象。
問：如上面所說，眾生自己造業，自己承受苦報，又怎麼說代替一切眾生受苦呢？
答：根據古代大德的解釋，代替受苦有七種含義：一是發起悲憫的意願，事情未必能夠做到；二是修行各種苦行，能夠給眾生帶來利益。
【English Translation】 English version: The realm does not arise. One should attain liberation in the present moment. If a thought arises, it not only opens the door to the evil realms (referring to the three evil paths of hell, hungry ghosts, and animals), but also all twenty-five existences (referring to the twenty-five states of being in the three realms) manifest simultaneously. Therefore, know that the nature of all things changes with the difference in thoughts. The twelve categories (referring to the twelve types of beings) intersect and vary, and all differences arise from imagination. The eighty-four thousand Dharma doors arise in competition. As the Faith Mind Inscription says: 'If the eyes do not sleep, all dreams will naturally cease; if the mind does not differentiate, all dharmas are originally one.' Because all dharmas have no self-nature, they arise from one's own mind. If the mind does not arise, the external realm is always tranquil. Therefore, it is said that all dharmas are originally idle, but people disturb themselves. Thus, the Zhao Lun says: 'Therefore, the sage, relying on a sincere mind to accord with nature, has no obstruction that is not penetrated; examining the unified origin to observe transformation, therefore what is encountered is in accordance and suitable.' Without obstruction that is not penetrated, therefore one can mix and achieve purity; what is encountered is in accordance and suitable, then contact with all things is one. In this way, although the myriad phenomena are different, they cannot change themselves. Unable to change themselves, therefore know that the phenomenon is not a true phenomenon. The phenomenon is not a true phenomenon, then although it is a phenomenon, it is not a phenomenon. Thus, things and I share the same root, right and wrong originate from the same breath. The subtle and hidden depths are not fully understood by the emotions of ordinary people. Therefore, know that relying on one mind to practice, then where is there not Tathata (Suchness)? Receiving the unified breath to transform and act, then what thing is not in accordance?' As Zhuangzi said: 'Heaven and earth are originally one breath, yet it can transform into myriad things.' Laozi said: 'Heaven obtains 'one' and becomes clear, earth obtains 'one' and becomes peaceful, spirit obtains 'one' and becomes efficacious, and all things obtain 'one' and grow.' Therefore, the sage observes the myriad realms with a sincere mind, then what is encountered is in accordance, and contact with all things merges into one. It is known that all dharmas have no self-nature, rely on conditions to manifest false appearances, seemingly have differences, but cannot change themselves. Why? Long has no long appearance, and will not say I am long; short has no short appearance, and will not say I am short. All are emotions arising from calculation, measurement, and discrimination based on thoughts, universal calculation, and attachment. Then know that all things are originally illusory, that is, phenomenon and yet no phenomenon.
Question: As mentioned above, sentient beings create karma themselves and receive the suffering retribution themselves, so how can it be said to take the suffering on behalf of all sentient beings?
Answer: According to the interpretation of ancient virtuous ones, there are seven meanings for taking suffering on behalf of others: First, to arouse the intention of compassion, the matter may not necessarily be accomplished; second, to cultivate various ascetic practices, which can bring benefits to beings.
上緣。即名代苦。三留惑潤生。受有苦身。為物說法。令不造惡。因亡果喪。即名代苦。四若見眾生造無間業。當受大苦。無畏方便。要須斷命自墮地獄。令彼脫苦。五由初發心。常處惡道。乃至饑世身為大魚。即名為代。六大愿與苦。皆同真性。今以即真之大愿。潛至即真之苦。七法界為身。自他無異。眾生受苦。即是菩薩。初唯意樂。次二為緣。次二實代。后二理觀。然約有緣。方能代耳。還原觀云。普代眾生受苦德者。謂菩薩修諸行法。不為自身。但欲廣益群生。怨親平等。普令斷惡。備修萬行。速證菩提。又是菩薩。本行菩薩道時。大悲大愿。以身為質。於三惡趣。救贖一切受苦眾生。要令得樂。盡未來際。心無退屈。不于眾生希望毛髮報恩之心也。經頌云。廣大悲云遍一切。捨身無量等剎塵。以昔劫海修諸行。令此世界無諸垢。謂眾生妄執念念遷流。名之為苦。菩薩教令了蘊空寂。自性本空。故言離苦。
問曰。眾生無邊。苦業亦無邊。云何菩薩而能代受。
答曰。菩薩代眾生受苦者。由大悲方便力故。但以眾生妄執。不了業體。從妄而生。無由出苦。菩薩教令修行止觀兩門。心無暫替。因亡果喪苦無由生。但令不入三塗。名為代眾生受苦也。是以三界生死之苦者。皆是眾生妄受。以不了根塵
【現代漢語翻譯】 現代漢語譯本 上緣（指菩薩與眾生之間的因緣）。即名代苦（這就是所謂的代替眾生受苦）。三留惑潤生（三種煩惱的殘留會滋潤生死），受有苦身（承受充滿痛苦的身體），為物說法（為眾生說法），令不造惡（使他們不再作惡），因亡果喪（惡因消亡，惡果也隨之消失），即名代苦（這就是所謂的代替眾生受苦）。四若見眾生造無間業（如果看到眾生造下無間地獄的惡業），當受大苦（應當承受巨大的痛苦），無畏方便（菩薩以無畏的方便），要須斷命自墮地獄（甚至需要犧牲自己的生命墮入地獄），令彼脫苦（使他們脫離痛苦）。五由初發心（由於最初的發心），常處惡道（菩薩常常處於惡道之中），乃至饑世身為大魚（乃至在饑荒的時代化身為大魚），即名為代（這就被稱為代替眾生受苦）。六大愿與苦（菩薩的宏大誓願與眾生的痛苦），皆同真性（都與真如本性相同）。今以即真之大愿（現在以契合真如本性的宏大誓願），潛至即真之苦（默默地來到契合真如本性的痛苦之中）。七法界為身（以法界為身），自他無異（自己與他人沒有差別），眾生受苦（眾生所受的痛苦），即是菩薩（就是菩薩所受的痛苦）。初唯意樂（最初只是意樂），次二為緣（接下來的兩種是因緣），次二實代（再接下來的兩種是真實的代替），后二理觀（最後兩種是理性的觀照）。然約有緣（然而只有與眾生有緣分），方能代耳（才能代替他們受苦）。還原觀云（《還原觀》中說），普代眾生受苦德者（普遍代替眾生承受痛苦的功德，是指），謂菩薩修諸行法（菩薩修習各種行為和方法），不為自身（不是爲了自身），但欲廣益群生（只是想要廣泛地利益眾生），怨親平等（對待怨家和親人平等），普令斷惡（普遍地使他們斷除惡行），備修萬行（完備地修習各種善行），速證菩提（迅速證得菩提）。又是菩薩（而且菩薩），本行菩薩道時（在過去修行菩薩道的時候），大悲大愿（以大慈悲和大誓願），以身為質（以自身作為抵押），於三惡趣（在三惡道中），救贖一切受苦眾生（救贖一切受苦的眾生），要令得樂（一定要讓他們得到快樂），盡未來際（直到未來的盡頭），心無退屈（內心沒有退縮和屈服）。不于眾生希望毛髮報恩之心也（不希望眾生有絲毫報恩之心）。經頌云（經中的偈頌說），廣大悲云遍一切（廣大的慈悲之云遍佈一切），捨身無量等剎塵（捨棄身體的數量如同微塵），以昔劫海修諸行（以過去無量劫的時間修習各種善行），令此世界無諸垢（使這個世界沒有各種污垢）。謂眾生妄執念念遷流（眾生虛妄執著于唸唸遷流的事物），名之為苦（稱之為痛苦）。菩薩教令了蘊空寂（菩薩教導他們明白五蘊的空性寂滅），自性本空（自性本來就是空），故言離苦（所以說遠離痛苦）。 問曰（問：），眾生無邊（眾生數量無邊無際），苦業亦無邊（痛苦的業力也無邊無際），云何菩薩而能代受（菩薩如何能夠代替眾生承受這些痛苦呢）？ 答曰（答：），菩薩代眾生受苦者（菩薩代替眾生承受痛苦），由大悲方便力故（是由於大慈悲和方便的力量）。但以眾生妄執（只是因為眾生虛妄執著），不了業體（不明白業力的本質），從妄而生（從虛妄中產生），無由出苦（沒有辦法脫離痛苦）。菩薩教令修行止觀兩門（菩薩教導他們修行止和觀兩種法門），心無暫替（內心沒有片刻的懈怠），因亡果喪苦無由生（惡因消亡，惡果也隨之消失，痛苦就沒有產生的根源）。但令不入三塗（只要使他們不墮入三惡道），名為代眾生受苦也（就稱為代替眾生承受痛苦）。是以三界生死之苦者（因此，三界生死輪迴的痛苦），皆是眾生妄受（都是眾生虛妄承受的），以不了根塵（因為不明白六根和六塵的虛幻不實）。
【English Translation】 English version Shang Yuan (the affinity between Bodhisattvas and sentient beings). That is called 'substituting suffering' (this is what is meant by substituting suffering for sentient beings). 'Three residues of delusion moisten birth' (the three remaining afflictions nourish rebirth), 'receiving a body of suffering' (enduring a body full of suffering), 'speaking Dharma for beings' (speaking Dharma for sentient beings), 'causing them not to create evil' (causing them not to create evil), 'the cause disappears, the effect is lost' (the evil cause disappears, and the evil effect also disappears), that is called 'substituting suffering' (this is what is meant by substituting suffering for sentient beings). Fourth, if you see sentient beings creating uninterrupted karma (if you see sentient beings creating the evil karma of Avici Hell), they should endure great suffering (they should endure great suffering), fearless expedient means (Bodhisattvas use fearless expedient means), it is necessary to sacrifice one's own life and fall into hell (it is even necessary to sacrifice one's own life and fall into hell), causing them to escape suffering (causing them to escape suffering). Fifth, due to the initial aspiration (due to the initial aspiration), constantly dwelling in evil paths (Bodhisattvas constantly dwell in evil paths), even in times of famine, transforming into a large fish (even in times of famine, transforming into a large fish), that is called 'substituting' (this is called substituting suffering for sentient beings). Sixth, great vows and suffering (the Bodhisattva's great vows and the suffering of sentient beings), are both the same as true nature (are both the same as true nature). Now, with the great vows that accord with true nature (now, with the great vows that accord with true nature), silently arriving at the suffering that accords with true nature (silently arriving at the suffering that accords with true nature). Seventh, taking the Dharma Realm as the body (taking the Dharma Realm as the body), self and other are not different (self and other are not different), sentient beings endure suffering (sentient beings endure suffering), that is the Bodhisattva (that is the Bodhisattva). Initially, only intention and joy (initially, only intention and joy), the next two are conditions (the next two are conditions), the next two are actual substitution (the next two are actual substitution), the last two are rational contemplation (the last two are rational contemplation). However, only with those who have affinity (however, only with those who have affinity), can one substitute (can one substitute suffering for them). The 'Returning to the Source Contemplation' says (the 'Returning to the Source Contemplation' says), 'The virtue of universally substituting suffering for sentient beings' (the virtue of universally substituting suffering for sentient beings, refers to), 'Bodhisattvas cultivate all practices' (Bodhisattvas cultivate all practices), 'not for themselves' (not for themselves), 'but only to broadly benefit all beings' (but only to broadly benefit all beings), 'treating enemies and relatives equally' (treating enemies and relatives equally), 'universally causing them to cut off evil' (universally causing them to cut off evil), 'fully cultivating myriad practices' (fully cultivating myriad practices), 'quickly attaining Bodhi' (quickly attaining Bodhi). Moreover, Bodhisattvas (moreover, Bodhisattvas), when practicing the Bodhisattva path (when practicing the Bodhisattva path in the past), with great compassion and great vows (with great compassion and great vows), using their bodies as collateral (using their bodies as collateral), in the three evil realms (in the three evil realms), redeeming all suffering sentient beings (redeeming all suffering sentient beings), wanting to cause them to attain happiness (wanting to cause them to attain happiness), until the end of the future (until the end of the future), their hearts without retreat or submission (their hearts without retreat or submission). They do not hope for even a hair's worth of gratitude from sentient beings (they do not hope for even a hair's worth of gratitude from sentient beings). The sutra verse says (the sutra verse says), 'Vast clouds of compassion cover everything' (vast clouds of compassion cover everything), 'sacrificing bodies as numerous as dust motes in countless lands' (sacrificing bodies as numerous as dust motes in countless lands), 'with past kalpas of oceans cultivating all practices' (with past kalpas of oceans cultivating all practices), 'causing this world to be without all defilements' (causing this world to be without all defilements). It means that sentient beings falsely cling to the constantly changing thoughts (it means that sentient beings falsely cling to the constantly changing thoughts), which is called suffering (which is called suffering). Bodhisattvas teach them to understand the emptiness and stillness of the aggregates (Bodhisattvas teach them to understand the emptiness and stillness of the aggregates), the self-nature is originally empty (the self-nature is originally empty), therefore it is said to be free from suffering (therefore it is said to be free from suffering). Question: (Question:), Sentient beings are boundless (Sentient beings are boundless), and their suffering karma is also boundless (and their suffering karma is also boundless), how can Bodhisattvas substitute suffering for them (how can Bodhisattvas substitute suffering for them)? Answer: (Answer:), Bodhisattvas substitute suffering for sentient beings (Bodhisattvas substitute suffering for sentient beings), due to the power of great compassion and expedient means (due to the power of great compassion and expedient means). But because sentient beings falsely cling (but because sentient beings falsely cling), not understanding the nature of karma (not understanding the nature of karma), it arises from delusion (it arises from delusion), and there is no way to escape suffering (and there is no way to escape suffering). Bodhisattvas teach them to cultivate the two gates of cessation and contemplation (Bodhisattvas teach them to cultivate the two gates of cessation and contemplation), their minds without a moment's rest (their minds without a moment's rest), the cause disappears, the effect is lost, and suffering has no source to arise (the cause disappears, the effect is lost, and suffering has no source to arise). Just causing them not to enter the three evil paths (just causing them not to enter the three evil paths), is called substituting suffering for sentient beings (is called substituting suffering for sentient beings). Therefore, the suffering of birth and death in the three realms (therefore, the suffering of birth and death in the three realms), is all falsely endured by sentient beings (is all falsely endured by sentient beings), because they do not understand the roots and dusts (because they do not understand the roots and dusts).
無性。本末常空。於畢竟無中。執成究竟之有。因茲貪取。結業受生。于無量劫來受輪迴苦。無明所罩莫省莫知。菩薩於是垂大悲心。愍茲顛倒。說性空之法藥。破情有之病根。則達苦無生。不造惡業。知諸受互起。能破惑因。妄受之苦既空。對治之樂自絕。所以先德云。苦是樂。樂是苦。只個修行斷門戶。亦無苦。亦無樂。本來自性無繩索。以茲妙悟。入一際門。遂得人法俱空。不為心境所縛。當處解脫。永出苦源。豈非代苦。乎。又經云。說法是大神變。能令即凡成聖。變禍為祥。于地獄火輪之中。踴凈剎蓮臺之上。豈非神變耶。
問。一切境界。因心分別。若有分別。即屬無明。故云。無心分別。一切法正。有心分別。一切法邪。諸佛如來。已斷無明。無有心相。云何能知真俗差別之境。名一切種智。
答。以法無自體故。即分別無分別。以體不礙緣故。無分別即分別。如起信論云。自體顯照故。名為覺者。
謂有難言。若無別體。何能普現眾生心行。
故答云。自體顯現。如珠有光。自照珠體。珠體喻心。光喻于智。心之體性。即諸法性。照諸法時。是自照耳。故論文甚分明。
然論中問曰。虛空無邊故。世界無邊。世界無邊故。眾生無邊。眾生無邊故。心行差別亦復無邊。
【現代漢語翻譯】 現代漢語譯本 無性（Anatta，無自性）。本末常空。於畢竟無中，執成究竟之有。因此貪求獲取，結下業力，承受生死輪迴之苦。被無明（Avidya，無知）所矇蔽，不省不覺。菩薩因此垂憐大悲之心，憐憫這種顛倒，宣說性空（Sunyata，空性）的法藥，破除執著實有的病根，就能達到體悟苦無生起，不造作惡業。知曉諸種感受相互依存生起，就能破除迷惑之因。虛妄感受的痛苦既然空無，對治痛苦的快樂也自然斷絕。所以先德說，『苦即是樂，樂即是苦，修行之人斷絕苦樂之門戶，亦無苦，亦無樂，本來自性沒有繩索束縛。』以這種微妙的領悟，進入一際門（Dharmadhatu，法界），於是得到人法皆空，不被心和境界所束縛，當下解脫，永遠脫離苦的根源，這難道不是代替眾生受苦嗎？而且經中說，說法是大神變，能使凡夫立即成聖，變禍為吉祥，能在地獄火輪之中，涌現清凈剎土的蓮花寶座之上，這難道不是神變嗎？
問：一切境界，都是因為心的分別。如果有分別，就屬於無明。所以說，『無心分別，一切法正；有心分別，一切法邪。』諸佛如來，已經斷除無明，沒有心相，怎麼能知道真諦和俗諦的差別之境，而被稱為一切種智（Sarvakarajnata，一切種智）呢？
答：因為法的自性本空，所以分別即是無分別；因為本體不妨礙因緣生起，所以無分別即是分別。如《起信論》所說：『自體顯照，所以名為覺者。』
有人質疑說：如果沒有別的本體，怎麼能普遍顯現眾生的心行呢？
所以回答說：自體顯現，就像珠子有光芒，自己照亮珠子的本體。珠子的本體比喻心，光芒比喻智慧。心的體性，就是諸法的體性。照亮諸法的時候，就是自己照亮自己。所以論文說得很明白。
然而《起信論》中問道：虛空沒有邊際，所以世界沒有邊際；世界沒有邊際，所以眾生沒有邊際；眾生沒有邊際，所以心行差別也同樣沒有邊際。
【English Translation】 English version Anatta (無性, non-self). The origin and end are always empty. In the midst of ultimate nothingness, one clings to the idea of ultimate existence. Because of this greed and attachment, karma is accumulated, and one undergoes the suffering of birth and death. Covered by Avidya (無明, ignorance), one is neither aware nor conscious. Therefore, Bodhisattvas develop great compassion, pitying this delusion, and expound the Dharma-medicine of Sunyata (性空, emptiness) to break the root of the disease of clinging to substantial existence, so that one can realize that suffering has no origin and does not create evil karma. Knowing that all sensations arise interdependently, one can break the cause of delusion. Since the suffering of false sensations is empty, the joy of counteracting suffering naturally ceases. Therefore, the ancient sages said, 'Suffering is joy, and joy is suffering. The practitioner cuts off the gateway to both suffering and joy. There is neither suffering nor joy. The original nature is free from ropes.' With this subtle understanding, one enters the gate of Dharmadhatu (一際門, the realm of reality), and thus attains the emptiness of both self and phenomena, not bound by mind and environment, liberated in the present moment, and eternally freed from the source of suffering. Is this not taking the place of others' suffering? Moreover, the Sutra says that expounding the Dharma is a great divine transformation, capable of instantly transforming ordinary beings into sages, turning misfortune into auspiciousness, and causing a lotus throne of pure lands to emerge from the fiery wheels of hell. Is this not a divine transformation?
Question: All realms are due to the discrimination of the mind. If there is discrimination, it belongs to ignorance. Therefore, it is said, 'Without mind's discrimination, all dharmas are correct; with mind's discrimination, all dharmas are wrong.' The Buddhas and Tathagatas have already eradicated ignorance and have no mental characteristics. How can they know the difference between the realms of truth and conventional truth and be called Sarvakarajnata (一切種智, all-knowing wisdom)?
Answer: Because the nature of Dharma is empty, discrimination is non-discrimination; because the essence does not hinder the arising of conditions, non-discrimination is discrimination. As the Awakening of Faith says, 'Because the self-nature is illuminating, it is called the Awakened One.'
Someone may question: If there is no separate essence, how can it universally manifest the thoughts and actions of sentient beings?
Therefore, the answer is: The self-nature manifests, like a pearl having light, illuminating the pearl's own body. The pearl's body is a metaphor for the mind, and the light is a metaphor for wisdom. The essence of the mind is the essence of all dharmas. When illuminating all dharmas, it is self-illumination. Therefore, the text is very clear.
However, the Awakening of Faith asks: Because space is boundless, the world is boundless; because the world is boundless, sentient beings are boundless; because sentient beings are boundless, the differences in thoughts and actions are also boundless.
如是境界。不可分劑。難知難解。若無明斷。無有心想。云何能了。名一切種智。
答曰。一切境界。本來一心。離於想念。以眾生妄見境界。故心有分劑。以妄起想念。不稱法性。故不能決了。諸佛如來。離於見想。無所不遍。心真實故。即是諸法之性。自體顯照一切妄法。有大智用。無量方便。隨諸眾生。所應得解。皆能開示種種法義。是故得名一切種智。釋云。心真實故。則是諸法之性。佛心離想。體一心原。離妄想故。名心真實。體一心故。為諸法性。是則佛心為諸妄法之體。一切妄法皆是佛一心相。相現於自體。自體照其相。如是了知。有何為難。故能自體顯照一切妄法。是謂無所見故無所不見之由也。鈔云。以內迷真理。識外見塵故。于如量之境。不能隨順種種知也。如人動目。天地傾搖。故不能如實知也。是知心海波停。萬像齊鑒。澄潭浪起。諸境皆昏。
宗鏡錄卷第九十一
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第九十二
慧日永明寺主智覺禪師延壽集
夫約世諦門中。凡聖夭絕。凡夫心外立法。妄執見聞。聖人既了一心。云何同凡知見。
答。聖雖知見。常了物虛。如同幻生。無有執著
【現代漢語翻譯】 現代漢語譯本： 問：這樣的境界，是不可分割的，難以知曉，難以理解。如果沒有明晰的決斷，沒有心念的思量，又如何能夠了悟，而被稱為『一切種智』（sarvākāra-jñāna，對一切事物、一切方面、一切品類無所不知的智慧）呢？
答：一切境界，本來就是一心所顯現，遠離了妄想和念頭。因為眾生虛妄地看待境界，所以心中產生了分別。因為虛妄地生起念頭，不符合法性（dharma-dhātu，諸法的本性），所以不能夠徹底明瞭。諸佛如來，遠離了見解和思量，無所不遍。因為心是真實的，所以就是諸法的本性。自體顯現照耀一切虛妄的法，具有廣大的智慧作用，無量的方便法門，隨著各種眾生所應該得到的理解，都能夠開示種種法義。因此，才被稱為『一切種智』。
解釋說：心是真實的，就是諸法的本性。佛心遠離妄想，本體是唯一的心源。因為遠離妄想，所以稱為心是真實的。本體是唯一的心，所以是諸法的本性。這樣說來，佛心就是一切虛妄法的本體。一切虛妄法都是佛一心所顯現的相。相顯現在自體上，自體照耀著它的相。如果這樣了知，還有什麼困難呢？所以能夠自體顯現照耀一切虛妄法。這就是因為沒有所見，所以才無所不見的原因。
註釋說：因為向內迷惑于真理，向外以識見看待塵境，所以對於如實量的境界，不能夠隨順種種知見。就像人轉動眼睛，天地也隨之傾斜搖動，所以不能夠如實地知曉。由此可知，心海的波浪停止，萬象都能夠清晰地映照；清澈的潭水一旦泛起波浪，各種境界都會變得昏暗。
《宗鏡錄》卷第九十一
戊申年分司大藏都監開板 《大正藏》第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第九十二
慧日永明寺住持智覺禪師延壽編輯
從世俗諦（saṃvṛti-satya，相對於勝義諦的世俗認知）的角度來說，凡夫和聖人的差別是天壤之別。凡夫在心外設立法，虛妄地執著于見聞。聖人既然已經明瞭一心，怎麼會和凡夫有相同的知見呢？
答：聖人雖然有知見，但常常明瞭萬物的虛幻，如同幻象一樣生起，沒有執著。
【English Translation】 English version: Question: Such a state is indivisible, difficult to know, and difficult to understand. If there is no clear discernment, no mental thought, how can one comprehend it and be called 'Sarvākāra-jñāna' (knowledge of all aspects, the wisdom that knows everything about all things, all aspects, and all categories)?
Answer: All realms are originally manifested from one mind, apart from delusion and thought. Because sentient beings falsely perceive realms, the mind has divisions. Because false thoughts arise, not conforming to the dharma-dhātu (the nature of all things), they cannot be thoroughly understood. The Buddhas and Tathāgatas are free from views and thoughts, all-pervading. Because the mind is real, it is the nature of all dharmas. The self-nature manifests and illuminates all illusory dharmas, possessing great wisdom and countless expedient means. According to what each sentient being should understand, they can all reveal various meanings of the Dharma. Therefore, it is called 'Sarvākāra-jñāna'.
Explanation: Because the mind is real, it is the nature of all dharmas. The Buddha's mind is free from delusion, and its essence is the one source of mind. Because it is free from delusion, it is called the real mind. Because the essence is the one mind, it is the nature of all dharmas. Thus, the Buddha's mind is the essence of all illusory dharmas. All illusory dharmas are manifestations of the Buddha's one mind. The appearance manifests in the self-nature, and the self-nature illuminates its appearance. If one understands in this way, what difficulty is there? Therefore, it can manifest and illuminate all illusory dharmas. This is the reason why, because there is nothing seen, there is nothing unseen.
Commentary: Because one is inwardly deluded by the truth and outwardly views the dust of the senses with consciousness, one cannot accord with various kinds of knowledge in the realm of reality. It is like when a person moves their eyes, the heavens and earth tilt and shake, so they cannot know things as they truly are. From this, we know that when the waves of the mind-sea cease, all phenomena are clearly reflected; once waves arise in a clear pool, all realms become obscured.
Zong Jing Lu, Scroll 91
Engraved in the year Wu-Shen by the Grand Sutra Supervision Department Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Scroll 92
Compiled by Chan Master Zhi Jue Yanshou, Abbot of Hui Ri Yongming Temple
From the perspective of conventional truth (saṃvṛti-satya, the mundane understanding relative to ultimate truth), the difference between ordinary beings and sages is vast. Ordinary beings establish dharmas outside the mind, falsely clinging to what they see and hear. Since sages have already understood the one mind, how can they have the same knowledge and views as ordinary beings?
Answer: Although sages have knowledge and views, they always understand the illusory nature of things, arising like illusions, without attachment.
。如大涅槃經云。迦葉菩薩白佛言。世尊。若以因此煩惱之想生於倒想。一切聖人實有倒想。而無煩惱。是義云何。佛言。善男子。云何聖人而有倒想。迦葉菩薩言。世尊。一切聖人。牛作牛想。亦說是牛。馬作馬想。亦說是馬。男女大小。舍宅車乘。去來亦爾。是名倒想。善男子。一切凡夫。有二種想。一者世流。布想。二者著想。一切聖人唯有世流佈想。無有著想。一切凡夫惡覺觀故。於世流佈生於著想。一切聖人善覺觀故。於世流佈不生著想。是故凡夫。名為倒想。聖人雖知。不名倒想。又以境本自空。何須壞相。以心靈自照。豈假緣生。不同凡夫能所情執知見。故肇論云。夫有所知。則有所不知。以聖心無知。故無所不知。不知之知。乃曰一切知。故經云。聖心無知。無所不知。信矣。是以聖人虛其心而實其照。終日知而未嘗知也。如止水鑑影。豈立能所之心。則境智俱空。何有覺知之想。楞伽經云。佛告大慧。為世間以彼惑亂。諸聖亦現。而非顛倒。大慧。如春時焰火輪垂髮。乾闥婆城。幻夢映象。世間顛倒。非明智也。然非不現。釋曰。上七喻者。明境即是一而見有殊。然聖人用彼惑亂之境。一同凡現色等諸塵。以聖人無念著故。而非顛倒。然聖人非不見彼惑亂法。見時正同水月映象。龍樹菩薩云。日光
【現代漢語翻譯】 現代漢語譯本： 正如《大涅槃經》所說：迦葉菩薩對佛說：『世尊，如果因為煩惱的想法而產生顛倒的想法，那麼一切聖人實際上也有顛倒的想法，卻沒有煩惱，這是什麼道理呢？』 佛說：『善男子，怎麼能說聖人有顛倒的想法呢？』 迦葉菩薩說：『世尊，一切聖人，把牛看作牛，也說是牛；把馬看作馬，也說是馬；對於男女大小、房舍車輛、來去也是如此，這叫做顛倒的想法。』 『善男子，一切凡夫有兩種想法：一是世俗流佈的想法，二是執著的想法。一切聖人只有世俗流佈的想法，沒有執著的想法。一切凡夫因為惡的覺觀，對於世俗流佈產生執著的想法；一切聖人因為善的覺觀，對於世俗流佈不產生執著的想法。所以凡夫被稱為有顛倒的想法，聖人雖然知道，卻不被稱為有顛倒的想法。』 而且，因為境的本性本來就是空，何必破壞它的表相？因為心靈自己照亮自己，哪裡需要依靠外緣而生？這和凡夫有能所、情執、知見的想法不同。所以《肇論》說：『凡是有所知，就有所不知。因為聖人的心沒有知，所以無所不知。這沒有知的知，才叫做一切知。』所以經上說：『聖人的心沒有知，卻無所不知。』真是這樣啊！因此聖人虛空自己的心，而充實自己的照用，整天知，卻好像沒有知一樣。就像止水映照影子，哪裡會產生能所的心？這樣境和智都空了，哪裡還有覺知的想法？ 《楞伽經》說：佛告訴大慧（Mahamati）：『因為世間被那些迷惑所擾亂，諸聖人也顯現，但不是顛倒。大慧，就像春天時的火焰、火輪、垂髮、乾闥婆城（Gandharva city，海市蜃樓），幻夢映象，世間是顛倒的，但不是明智。』然而，並非不顯現。 釋迦牟尼佛解釋說：『上面七個比喻，說明境本來是一個，但見到的卻有不同。然而聖人運用那些迷惑擾亂的境，和凡夫一樣顯現色等諸塵，因為聖人沒有念頭執著的緣故，所以不是顛倒。然而聖人並非不見那些迷惑擾亂的法，見到時正如同水中的月亮、映象一樣。』龍樹（Nagarjuna）菩薩說：『日光』
【English Translation】 English version: As the Mahaparinirvana Sutra says: Bodhisattva Kashyapa (Kashyapa, a disciple of the Buddha) said to the Buddha: 'World Honored One, if deluded thoughts arise from afflictions, then all sages would also have deluded thoughts, yet without afflictions. What does this mean?' The Buddha said: 'Good man, how can sages have deluded thoughts?' Bodhisattva Kashyapa said: 'World Honored One, all sages think of a cow as a cow, and say it is a cow; they think of a horse as a horse, and say it is a horse; they also do the same with men and women, large and small, houses and vehicles, coming and going. This is called deluded thought.' 'Good man, all ordinary beings have two kinds of thoughts: one is the thought of worldly convention, and the other is the thought of attachment. All sages only have the thought of worldly convention, and no thought of attachment. All ordinary beings, because of evil contemplation, develop attachment to worldly convention; all sages, because of good contemplation, do not develop attachment to worldly convention. Therefore, ordinary beings are said to have deluded thoughts, but sages, although they know, are not said to have deluded thoughts.' Moreover, since the nature of the object is originally empty, why destroy its appearance? Since the mind illuminates itself, why rely on external conditions for arising? This is different from the ordinary person's notions of subject and object, emotional attachments, and views. Therefore, the Treatise of Zhao says: 'If there is something known, then there is something unknown. Because the sage's mind has no knowing, it knows everything. This knowing without knowing is called all-knowing.' Therefore, the sutra says: 'The sage's mind has no knowing, yet it knows everything.' This is indeed true! Therefore, the sage empties his mind and fills his illumination, knowing all day long as if not knowing. Like still water reflecting an image, how can the mind of subject and object arise? Then both object and wisdom are empty, and how can there be thoughts of awareness? The Lankavatara Sutra says: The Buddha told Mahamati (Mahamati, a Bodhisattva): 'Because the world is disturbed by those illusions, the sages also appear, but they are not deluded. Mahamati, like the flames of spring, fire wheels, falling hair, Gandharva cities (Gandharva city, mirage), illusory dreams and reflections, the world is deluded, but not wise.' However, they are not not appearing. Shakyamuni Buddha explained: 'The above seven metaphors illustrate that the object is originally one, but what is seen is different. However, sages use those confusing and disturbing objects, appearing the same as ordinary people with forms and other dusts, because sages have no thoughts of attachment, so they are not deluded. However, sages do not fail to see those confusing and disturbing dharmas, and when they see them, it is just like the moon in the water, a reflection in a mirror.' Nagarjuna (Nagarjuna, a Buddhist philosopher) Bodhisattva said: 'Sunlight'
著塵。微風吹之曠野中轉。名之為焰愚夫見云。謂之野馬。渴人見之。以為流水。業報亦爾。煩惱日光。熱諸行塵。邪憶念風。于生死曠野中。吹之令轉。妄見為人為鬼。為男為女。渴愛染著。耽湎無已。不近聖法。無由識之。夫火日外朗。水鏡內照。光在上為影。光在下為像。像以明傳。而像現於水。形以日映。而光隔為影。二物雖虛。而所待妄有。妄有雖空。而狂惑見之。見之以不狂。則形與影一。像與形同。世法亦爾。眾緣所起。起者之有。與所起之緣。俱為空物。無一異也。而人以虛妄風病顛倒故。不應見而見。不應聞而聞。若得大慧之明。則風狂心息。無此見也。又般若無知者。不同木石。不是有知者。非同情想。古德云。佛見無我。不是無知。但是不知知。不見見。以知是不知知故。即無心而不知。見是不見見故。無色而不見。無色而不見故。由不見見也。無心而不知故。以不知知也。如凈名經云。所見色與盲等者。崇福疏云。譬如五指涂空。空無像現。不以空無像現。便言指不塗空。豈以五指涂空。便欲令空中像現。事亦不然。不妨熾然涂空。空中元無像現。豈以眼根見色。便令如盲。豈以眼根如盲。而便都無所見。不妨滿眼見色。了色本自性空。雖然見色之時。元來與盲無異。但息自分別心。非除法
【現代漢語翻譯】 現代漢語譯本 著塵：細小的塵土。微風吹動這些塵土，在空曠的田野中旋轉。這被稱為『焰』（flame）。愚蠢的人看到它，稱之為『野馬』（illusion of heat haze）。口渴的人看到它，以為是流水。業報也是如此。煩惱如同陽光，灼熱著各種行為產生的塵土。錯誤的念頭如同風，在生死的曠野中，吹動這些塵土旋轉。人們錯誤地看到各種現象，以為是人，是鬼，是男人，是女人。被渴求和愛染所束縛，沉溺其中，沒有止境。不接近神聖的佛法，就沒有辦法認識到真相。 就像火和太陽從外部照亮，水和鏡子從內部反映。光在上方形成陰影，光在下方形成影像。影像通過光線的傳遞而顯現於水中。形體通過太陽的照射，光線被阻隔而形成陰影。陰影和影像雖然是虛幻的，但它們所依賴的條件卻是真實存在的。這些真實存在的條件雖然也是空性的，但迷惑的人們卻執著地看待它們。如果能以不瘋狂的心去看待，那麼形體和陰影就是一體的，影像和形體也是相同的。世間萬法也是如此，由各種因緣條件聚合而產生。產生的事物和產生它的因緣，都是空性的，沒有差別。但是人們因為虛妄的風病和顛倒的認知，不應該看到的卻看到了，不應該聽到的卻聽到了。如果能夠獲得大智慧的光明，那麼風病和狂亂的心就會平息，就不會有這些錯誤的見解了。 此外，般若（prajna, 智慧）的『無知』，不同於木頭和石頭的無知。它不是『有知』，也不同於情感和思想。古代的賢德之人說：佛陀的『見』是『無我』（non-self），但不是沒有知覺。只是『不知』那種分別的『知』，『不見』那種執著的『見』。因為『知』是不知之『知』，所以沒有分別心而『不知』。『見』是不見之『見』，所以沒有色相而不『見』。因為沒有色相而不『見』，所以是由不見之『見』而來。因為沒有分別心而『不知』，所以是以不知之『知』而來。如同《維摩經》（Vimalakirti Sutra）所說：『所見之色與盲人無異』。《崇福疏》解釋說：『譬如用五指塗抹虛空，虛空中不會顯現任何影像。不能因為虛空中沒有影像顯現，就說手指沒有塗抹虛空。難道用五指塗抹虛空，就想要讓虛空中顯現影像嗎？事情並非如此。不妨熾盛地塗抹虛空，虛空中原本就沒有影像顯現。難道因為眼根能見色，就如同盲人一樣嗎？難道因為眼根如同盲人，就完全什麼都看不見了嗎？不妨滿眼都看到色相，了知色相的本性是空性的。雖然看到色相的時候，原本就和盲人沒有差別。只要停止自己的分別心，而不是去除法（dharma, 法則，真理）』。
【English Translation】 English version 『Dust clinging』. A gentle breeze blows these dust particles, causing them to swirl in the open wilderness. This is called 『flame』 (illusion of heat haze). Foolish people see it and call it 『wild horses』 (illusion of heat haze). Thirsty people see it and think it is flowing water. Karma and its consequences are similar. Afflictions are like sunlight, scorching the dust of various actions. Wrong thoughts are like the wind, blowing these dust particles in the wilderness of birth and death, causing them to swirl. People mistakenly see various phenomena, thinking they are humans, ghosts, men, or women. Bound by craving and attachment, they indulge without end. Without approaching the sacred Dharma (law, truth), there is no way to recognize the truth. Just as fire and the sun illuminate from the outside, and water and mirrors reflect from the inside. Light above forms shadows, and light below forms images. Images are transmitted through light and appear in water. Forms are illuminated by the sun, and light is blocked to form shadows. Although shadows and images are illusory, the conditions they depend on are real. Although these real conditions are also empty, deluded people cling to them. If one can see with a non-deluded mind, then form and shadow are one, and image and form are the same. The laws of the world are also like this, arising from various causes and conditions. The things that arise and the conditions that cause them are all empty, without difference. But because of the illusory wind-sickness and inverted perceptions, people see what they should not see, and hear what they should not hear. If one can obtain the light of great wisdom (prajna), then the wind-sickness and the mad mind will subside, and there will be no more of these wrong views. Furthermore, the 『non-knowing』 of prajna (wisdom) is different from the non-knowing of wood and stone. It is not 『knowing』, and it is different from emotions and thoughts. Ancient virtuous ones said: The Buddha's 『seeing』 is 『non-self』 (anatta), but it is not without awareness. It is just 『not knowing』 that discriminative 『knowing』, and 『not seeing』 that clinging 『seeing』. Because 『knowing』 is not knowing that 『knowing』, there is no discriminating mind and thus 『not knowing』. 『Seeing』 is not seeing that 『seeing』, so there is no form and thus 『not seeing』. Because there is no form and thus 『not seeing』, it comes from not seeing that 『seeing』. Because there is no discriminating mind and thus 『not knowing』, it comes from not knowing that 『knowing』. As the Vimalakirti Sutra says: 『What is seen is no different from the blind』. The Chongfu Commentary explains: 『It is like smearing the void with five fingers; no image appears in the void. One cannot say that the fingers did not smear the void just because no image appears in the void. Could one want an image to appear in the void just by smearing the void with five fingers? It is not like that. One can vigorously smear the void, but originally no image appears in the void. Could it be that because the eye root can see form, it is like a blind person? Could it be that because the eye root is like a blind person, one sees nothing at all? One can see form with full eyes, understanding that the nature of form is empty. Although when seeing form, it is originally no different from being blind. Just stop your discriminating mind, and do not eliminate the Dharma (law, truth)』.
也。法本自空。無所除也。又所聞聲與響等者。豈是不聞。但一切聲。皆如谷響。無執受分別也。所以滿眼見色。滿耳聞聲。不隨不壞。了聲色之正性故。何者。若隨聲色之門。即墮凡夫之執。分別妍丑之相。深著愛憎。領受毀贊之音。妄生欣厭。若壞聲色之相。即同小乘之心。則有三過。一色等性空。無可壞故。若壞方空。非本空故。二由空即真。同法性故。若壞方真。事在理外故。三由即空。不待壞故。壞則斷滅。是以如來五眼。洞照無遺。豈同凡夫生盲。二乘眇目都無見耶。但不隨不壞。離二見之邊邪。非有非空。契一心之中理。則逢緣無礙。觸境無生矣。是以萬物本虛。從心見實。因想念而執無執有。墮惑亂之門。以取著而成幻成狂。受雜染之報。若能反照唯心。大智。鑒窮實相真原。則幻夢頓惺。影像俱寂。然後以不二相。洞見十方。用一心門。統收萬匯。則見無所見。眾相參天。聞無所聞。群音揭地。如此了達。心虛境空。則入大總持門。紹佛乘種性。楞伽經云。謂覺自心現量。外性非性。不妄想相。起佛乘種性。若迷外法。以心取心。則成業幻之門。續眾生種性。首楞嚴經偈云。自心取自心。非幻成幻法。不取無非幻。非幻尚不生。幻法從何立。故知一切染凈諸法。皆從取生。是以云。取我是垢。不取
我是凈。若無能取所取之心。亦無是幻非幻之法。非幻實法。尚乃不生。幻起虛蹤。憑何建立。又如心外見法。盡成相待。以無體無力。緣假相依故。所以楞伽經偈云。以有故有無。以無故有有。若無不應受。若有不應想。若開方便。或說有治無。說無破有。即無所礙。如十地毗婆沙論偈云。若用有與無。亦遮亦應聽。雖言心不。著是則無有過。若約正宗。則有無雙泯。故大智度論云。佛有不言無。無不言有。但說諸法實相。譬如日光。不作高下。平等一照。佛亦如是。非令有作無。非令無作有。是知若迷大旨。則見有無。如涅槃論云。無名曰。有無之數。誠已法無不該。理無不統。然其所統俗諦而矣。經曰。真諦何也。涅槃道是。俗諦何耶。有無法是。何者。有者有于無。無者無于有。有無所以稱有。無有所以稱無。然則有生於無。無生於有。離有無無。離無無有。有無相生。其猶高下相傾。有高必有下。有下必有高矣。然則有無雖殊。俱未免於有。此乃言像之所以形。是非之所以生。豈足以統夫幽極。而擬夫神道者乎。是以論稱出有無者。良以有無之數。止乎六境之內。六境之內。非涅槃之宅故。借出以祛之耳。庶希道之流。彷彿幽途。托情絕域。得意忘言。體其非有非無耳。豈曰有無之外。別有妙道而可稱哉。
經曰。三無為者。蓋是群生紛擾。生於篤患。篤患之尤。莫先於有。絕有之稱。莫先於無。故借無以明其非有。明其非有。非謂無也。有名曰。論旨云涅槃既不出有無。又不在有無。不在有無。則不可於有無得之矣。不出有無。則不可離有無求之矣。求之無所。便應都無。然復不無其道。其道不無。則幽途可尋。所以千聖同轍。未嘗虛返者也。其道既存。而曰不出不在。必有異旨。可得聞乎。無名曰。夫言由名起。名以相生。相因可相。無相無名。無名無說。無說無聞。經云。涅槃非法非非法。無聞無說。非心所知。吾何敢言之。而子欲聞之耶。雖然。善吉有言。眾若能以無心而受。無聽而聽者。吾當以無言言之。庶述其道亦可以言。凈名曰。不離煩惱而得涅槃。天女曰。不出魔界而入佛界。然則玄道在於妙悟。妙悟在於即真。即真則有無齊觀。有無齊觀。則彼己莫二。所以天地與我同根。萬物與我一體。同我則非復有無。異我則乖于會通。所以不出不在。而道存乎其間矣。何者。夫至人虛心冥照。理無不統。懷六合于胸中。而靈鑒有餘。鏡萬像于方寸。而其神常虛。至能拔玄根于未始。即群動以靜心。恬澹淵默。妙契自然。所以處有不有。居無不無。居無不無。故不無于無。處有不有。故不有于有。故能不出有無。
【現代漢語翻譯】 現代漢語譯本： 經書中說，所謂的『三無為』，是因為眾生紛繁擾亂，產生於深重的憂患。而深重憂患的根源，沒有比執著于『有』更嚴重的了。斷絕『有』的說法，沒有比『無』更好的了。所以藉助『無』來表明它不是『有』。表明它不是『有』，並不是說它就是『無』。有人說，《論旨》中講到，涅槃既不超出『有』和『無』，也不存在於『有』和『無』之中。不在『有』和『無』之中，就不能從『有』和『無』中得到它。不超出『有』和『無』，就不能離開『有』和『無』去尋求它。如果尋求它卻一無所得，那就應該什麼都沒有了。然而又並非沒有涅槃的道路。涅槃的道路並非沒有，那麼幽深的途徑就可以尋找到。所以歷代聖賢都遵循著相同的道路，沒有徒勞返回的。涅槃的道路既然存在，卻又說不超出、不存在於『有』和『無』之中，必定有不同的含義，可以聽聞嗎？ 無名回答說：言語由名相而起，名相又相互依存而產生。相互依存才能顯現。沒有名相，就沒有言說。沒有言說，就沒有聽聞。《維摩詰經》中說，涅槃既不是『法』也不是『非法』，是無法聽聞也無法言說的，不是心識所能瞭解的。我怎麼敢說它呢？而您卻想聽聞它嗎？雖然如此，《金剛經》中善吉菩薩（Subhuti）曾說過，如果有人能以無心來領受，以不執著的心來聽聞，我就用無言來講述它。或許講述涅槃的道路也可以用言語來表達。《維摩詰經》中說，不離開煩惱就能證得涅槃。天女（Devi）說，不超出魔界就能進入佛界。如此說來，玄妙的道理在於精妙的領悟，精妙的領悟在於當下即是真如。當下即是真如，那麼『有』和『無』就可以平等看待。『有』和『無』平等看待，那麼自己和他人就沒有分別。所以天地與我同根，萬物與我一體。與我相同，就不是『有』和『無』所能概括的；與我相異，就違背了融會貫通的道理。所以說不超出、不存在於『有』和『無』之中，而涅槃的道路就存在於這其中。為什麼呢？因為達到極高境界的人虛懷若谷，以空明之心照亮一切，道理沒有不被統攝的。將天地六合容納于胸中，而靈明的覺照還有剩餘。在方寸心中映照萬象，而他的精神卻始終保持虛空。達到極高境界的人能夠在事物未開始時就拔除玄妙的根源，在萬物的變動中保持內心的平靜。恬淡虛無，與自然融為一體。所以在處於『有』的狀態時，不執著于『有』；在處於『無』的狀態時，不執著于『無』。處於『無』的狀態時，不執著于『無』，所以不會在『無』中迷失。處於『有』的狀態時，不執著于『有』，所以不會在『有』中執著。所以能夠不超出『有』和『無』。
【English Translation】 English version: The Sutra says: 'The three unconditioned dharmas' arise because sentient beings are in turmoil and suffer deeply. The greatest of these sufferings comes from attachment to 'existence'. The best way to eliminate 'existence' is through 'non-existence'. Therefore, 'non-existence' is used to clarify that it is not 'existence'. Clarifying that it is not 'existence' does not mean it is 'non-existence'. Someone said: The 'Treatise' states that Nirvana neither transcends existence and non-existence, nor is it found within existence and non-existence. If it is not within existence and non-existence, it cannot be attained from them. If it does not transcend existence and non-existence, it cannot be sought apart from them. If one seeks it and finds nothing, then there should be nothing at all. Yet, there is indeed a path to Nirvana. If the path to Nirvana exists, then the profound way can be found. That is why all the sages follow the same path and never return empty-handed. If the path exists, yet it is said to neither transcend nor be within existence and non-existence, there must be a different meaning. Can this be heard? The nameless one replied: Words arise from names (nama), and names arise from each other. Mutual dependence allows for manifestation. Without characteristics (lakshana), there are no names. Without names, there is no speech. Without speech, there is no hearing. The Vimalakirti Sutra says: 'Nirvana is neither dharma nor non-dharma, beyond hearing and speech, and cannot be known by the mind.' How dare I speak of it? Yet, you wish to hear it? However, Subhuti (善吉) said in the Diamond Sutra: 'If beings can receive with a non-attached mind and listen without attachment, I will speak of it with no words.' Perhaps the path can be described with words. The Vimalakirti Sutra says: 'Without leaving afflictions, one can attain Nirvana.' The Devi (天女) said: 'Without leaving the realm of Mara (魔界), one can enter the realm of Buddha (佛界).' Thus, the profound path lies in subtle realization, and subtle realization lies in the immediate recognition of Suchness (即真). When Suchness is realized, existence and non-existence are viewed equally. When existence and non-existence are viewed equally, there is no difference between self and others. Therefore, heaven and earth share the same root with me, and all things are one with me. Being the same as me, it cannot be encompassed by existence and non-existence; being different from me, it goes against the principle of harmonious understanding. Therefore, it is said to neither transcend nor be within existence and non-existence, and the path exists within this. Why? Because the person who has reached the highest state empties their mind and illuminates everything with clear awareness, and no principle is not encompassed. They hold the universe in their heart, and their spiritual awareness is abundant. They reflect all phenomena in their mind, and their spirit always remains empty. The person who has reached the highest state can uproot the mysterious root before things begin, and maintain inner peace amidst the movements of all things. Tranquil and silent, they are in perfect harmony with nature. Therefore, when in a state of 'existence', they are not attached to 'existence'; when in a state of 'non-existence', they are not attached to 'non-existence'. Being in a state of 'non-existence', they are not attached to 'non-existence', so they do not get lost in 'non-existence'. Being in a state of 'existence', they are not attached to 'existence', so they do not cling to 'existence'. Therefore, they are able to neither transcend nor be within existence and non-existence.
而不在有無者也。然則法無有無之相。聖無有無之知。聖無有無之知。則無心於內。法無有無之相。則無數于外。于外無數。于內無心。此彼寂滅。物我冥一。怕爾無眹。乃曰涅槃。涅槃若此。圖度絕矣。豈容責之於有無之內。又可徴之於有無之外耶。釋曰。玄道在於妙悟。妙悟在於即真者。夫幽玄之道。無名無相。淺近之情知莫及。粗浮之意解難量。唯當妙悟之時。方省斯旨。得其旨故。實不思議。心境融通。如同神變。指法界于掌內。收萬像于目前。如鏡照空含。一時平現。既無前後。亦絕中間。妙旨煥然。言思絕矣。可謂妙悟。可謂即真。則有無齊觀。彼己莫二。不出不在。其道在茲乎。
問。六塵境界。但依妄念而有差別。若無念之人。還見一切境界不。
答。妄念執有前塵。作實知解。妙性不通。遂成差別。若無念之人。非是離念。但是即念無念。念無異相。雖有見聞。皆如幻化。又一念頓圓。常見十法界萬法中道之理。
古德問云。若言念唯無念。豈得總不聞不見人畜聲色等耶。
答。恒聞見。以聞見即不聞見故。何者。以但聞見聲色等法。即是眼耳等識見聞也。知是畜等色聲。自是意識分別也。然眼等識見聞性無別。但稱色等法得。更無異緣也。意識妄有。了知無體。所知如
幻也。故云所見色與盲等。又觀彼色聲等法。從緣生。緣無作者。自性不有。故非人畜等也。又人畜等。由名相起。名相非彼。即妄除也。即此但由見聞等故。即無念心。非謂盲聾人一念無念也。如說聞不聞見不見等是也。故經云。常求無念實相智慧等是也。又但就緣起名見求緣見實。不生。此見。乃名真見。何以故。無見之見。照法界故。所以寶藏論云。無眼無耳謂之離。有見有聞謂之微。無我無造謂之離。有通有達謂之微。又離者涅槃。微者般若。般若。故頓興大用。涅槃故寂滅無餘。無餘故煩惱永盡。大用故聖化無窮。若人不達離微者。雖復苦行頭陀。遠離塵境。斷貪恚癡。法忍成就。經無量劫數。終不入真實。何以故。依止所行故。心有所得。不離顛倒夢想惡覺諸見。若復有人體解離微者。雖復近有妄想習氣。及見煩惱。數數覺知離微之義。此人不久。即入真實無上道也。何以故。了正見根本也。釋曰。離微者。萬法之體用也。離者即體。經中雲。自性離故。亦云自性空故。斯乃無名無相。非見非聞。通凡聖之體。為真俗之原。思益經云。知離名為法。即諸佛所師。所謂法也。微者即用。有見有聞。能通能達。以微者妙也。于無見中有見。于無聞中有聞。斯乃不思議之法。微妙難知。唯佛能覺。思益經云。知
法名為佛。離微不二體用和融。名之為僧。則一體三寶。常現世間。有佛無佛。性相常住。即正見之本。真實之門矣。故聖人照體是無。約用為有。此有不有。即有以辯于無。當無非無。即無以辯于有。有而不有是妙有。無而不無是真無。故真無是涅槃之體。如太虛不雜於五色。猶明鏡不合于萬像。故稱離也。妙有是般若之用。于不二法內。現妙神通。向無作門中。興大佛事。故稱微也。是以凡夫不達離微故。常被內結所縛外塵所羈。外道即執作斷常。二乘遂證為生滅。若不入宗鏡中。難究離微之妙旨矣。
問。無明違理。自性差別者。其事可然。本覺凈法。云何復說恒沙差別功德。
答。由對治彼。染法差別故。成始覺萬德差別也。起信論云。對業識等差別染法。故說本覺恒沙性德。如是染凈。皆是真如隨緣顯現。似而無體。染法尚空。凈法何有。凈名經云。見垢實性。即無凈相。又所言凈者。對垢得名。因客塵煩惱不染而染。穢污真性。稱之為垢。因始覺般若不凈而凈。開悟本心。名之為凈。是以真如一心。湛然不動。名義唯客。垢凈本空。祖師云。性本清凈。凈無凈相。方見我心。華嚴經頌云。若有知如來。體相無所有。修習得明瞭。是人疾作佛。故經云。一切眾生。無始已來常入涅槃。菩提非可
【現代漢語翻譯】 現代漢語譯本： 法，名為佛（Buddha）。離微（離一切相，微妙難測）不二，體用和合融通，名為僧（Sangha）。那麼一體三寶（佛、法、僧），常在世間顯現。無論有佛無佛，自性與現象常住不變，這就是正見的根本，真實的門徑啊。所以聖人觀察本體是空無，從作用來說是有。這個有不是實有，就是用有來辨別于無；當無不是斷滅的無，就是用無來辨別于有。有而不有是妙有，無而不無是真無。所以真無是涅槃（Nirvana）的本體，如同太虛不雜於五色，好比明鏡不合于萬象，所以稱之為『離』。妙有是般若（Prajna）的作用，在不二法門內，顯現微妙神通，向無作門中，興起廣大的佛事，所以稱之為『微』。因此凡夫不通達離微的道理，常常被內在的煩惱所束縛，被外在的塵境所牽絆。外道就執著于斷滅或常恒，二乘（聲聞乘和緣覺乘）就證入于生滅。如果不進入宗鏡中，難以窮究離微的微妙旨趣啊。
問：無明（Avidya）違背真理，自性有差別，這件事還可以理解。本覺（original enlightenment）清凈之法，為什麼又說有恒河沙數般的差別功德呢？
答：因為要對治那些染污法的差別，所以成就始覺（initial enlightenment）的萬德差別啊。《起信論》說，爲了對治業識等差別的染污法，所以說本覺有恒河沙數般的自性功德。像這樣染污和清凈，都是真如（Tathata）隨著因緣顯現，看似有而沒有實體。染污法尚且是空，清凈法又有什麼呢？《凈名經》說，見到垢染的真實自性，就沒有清凈的相狀。而且所說的清凈，是相對於垢染而得名的。因為客塵煩惱不染而染，玷污了真性，稱之為垢。因為始覺般若不凈而凈，開悟了本心，名之為凈。因此真如一心，湛然不動，名義只是客塵，垢凈本來是空。祖師說，自性本來清凈，清凈到沒有清凈的相狀，才能見到我的本心。《華嚴經》偈頌說，如果有人知道如來（Tathagata）的體性和相狀都是空無所有，通過修習而得到明瞭，這個人很快就能成佛。所以經上說，一切眾生，從無始以來就常在涅槃之中，菩提（Bodhi）不是可以得到的。
【English Translation】 English version: Dharma is named Buddha. 'Li Wei' (separation from all forms, subtle and difficult to fathom) is non-dual, the essence and function are harmoniously integrated, and it is named Sangha. Then the one body of the Three Jewels (Buddha, Dharma, Sangha) constantly manifests in the world. Whether there is a Buddha or not, the nature and phenomena are constant and unchanging. This is the root of right view and the gate of truth. Therefore, the sage observes that the substance is emptiness, and from the perspective of function, it is existence. This existence is not real existence, but uses existence to distinguish from non-existence; when non-existence is not annihilation, it uses non-existence to distinguish from existence. Existence that is not existence is wonderful existence, and non-existence that is not non-existence is true non-existence. Therefore, true non-existence is the substance of Nirvana, like the great void that is not mixed with the five colors, like a bright mirror that does not combine with myriad images, hence it is called 'Li' (separation). Wonderful existence is the function of Prajna, within the non-dual Dharma gate, it manifests wonderful spiritual powers, and in the gate of non-action, it initiates great Buddha deeds, hence it is called 'Wei' (subtle). Therefore, ordinary people do not understand the principle of 'Li Wei', and are often bound by internal afflictions and fettered by external dust. Heretics cling to annihilation or permanence, and the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) attain to arising and ceasing. If one does not enter the Mirror of the Sect, it is difficult to fully understand the subtle meaning of 'Li Wei'.
Question: Ignorance (Avidya) violates the truth, and the self-nature has differences, which is understandable. But why is it said that original enlightenment (original enlightenment), which is pure Dharma, has countless merits and virtues like the sands of the Ganges?
Answer: Because it is to counteract the differences in those defiled Dharmas, it achieves the differences in the myriad virtues of initial enlightenment (initial enlightenment). The Awakening of Faith in the Mahayana says that in order to counteract the different defiled Dharmas such as karma consciousness, it is said that original enlightenment has countless self-nature virtues like the sands of the Ganges. Like this, defilement and purity are all manifestations of Thusness (Tathata) according to conditions, seemingly existent but without substance. Even defiled Dharmas are empty, so what is there to purity? The Vimalakirti Sutra says that seeing the true nature of defilement, there is no pure appearance. Moreover, what is called purity is named relative to defilement. Because the defilement of adventitious dust and afflictions defiles the true nature, it is called defilement. Because initial enlightenment Prajna is purified from impurity, it awakens the original mind, and it is called purity. Therefore, the one mind of Thusness is still and unmoving, names and meanings are merely adventitious, and defilement and purity are originally empty. The Patriarch said that the self-nature is originally pure, pure to the point of having no pure appearance, only then can one see one's own mind. The Avatamsaka Sutra verse says, 'If one knows that the body and form of the Tathagata are all empty and without substance, and attains clarity through practice, that person will quickly become a Buddha.' Therefore, the sutra says that all sentient beings have always been in Nirvana since beginningless time, and Bodhi is not something that can be attained.
修相。非可生相。畢竟無得。無有色相而可得見。見色相者。當知皆是隨染幻用。非是智色不空之相。以智相不可得故。釋云。隨染幻用者。無流法也。染幻性自差別者。是無明法也。以彼無明。迷平等理。是故其性自差別。諸無流法。順平等性空。論其性。即無差別。但隨染法差別相。故說無流有差別耳。又若能觀心性。法爾。顯性起功德。是無盡法門。非論差別。如無盡意菩薩經云。云何菩薩觀心念處。乃至我今當勤修集莊嚴。不離心性。云何心性。云何莊嚴。心性者。猶如幻化。無主無作。無有施設。莊嚴者。所作佈施。悉以迴向。嚴凈佛土。乃至以一念智。成阿耨多羅三藐三菩提。舍利弗。是名菩薩正心念處。而不可盡。釋曰。心雖性空。能成萬行。了之而頓圓正覺。修之而廣備莊嚴。故云體性雖空。能成法則。又云。以有空義故。一切法得成。若離此真空之門。無有一法建立。則菩薩行廢。佛道不成。如不依風輪。世界墮壞。
問。一切眾生無始無明。種子堅牢。現行濃厚。云何一念而得頓除。
答。根隨結使。體性本空。愚夫不了。自生纏縛。若明佛知見。開悟本心。更有何塵境而能障礙乎。寶積經云。佛言。譬如燃燈一切黑闇。皆自無有。無所從來。去無所至。非東方來。去亦不至。南西
【現代漢語翻譯】 現代漢語譯本：修習佛的相好，並非爲了獲得可以生滅的表相，畢竟是無所得的。沒有實在的色相可以被看見。如果有人執著于所見的色相，應當明白那都是隨著染污而產生的虛幻作用，並非是智慧之色，不是不空的真如實相。因為智慧之相是不可得的。解釋說，『隨染幻用』指的是無流法（Anasrava-dharma），『染幻性自差別』指的是無明法（Avidya-dharma）。因為無明迷惑了平等的真理，所以它的性質自然就有了差別。而諸無流法，順應平等空性，論其本性，就沒有差別。只是隨著染法的差別相而顯現差別，所以說無流法有差別。另外，如果能夠觀照心性本來的樣子，顯現自性而生起功德，這是無盡的法門，不應討論差別。如同《無盡意菩薩經》所說：『什麼是菩薩觀心念處？乃至我現在應當勤奮修習，積累莊嚴，不離心性。什麼是心性？什麼是莊嚴？心性就像幻化一樣，沒有主宰，沒有造作，沒有施設。莊嚴就是所作的佈施，全部用來回向，莊嚴清凈佛土，乃至以一念的智慧，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。舍利弗（Sariputra），這叫做菩薩正心念處，是不可窮盡的。』解釋說，心雖然本性是空，卻能成就萬行。瞭解它就能頓悟圓滿的覺悟，修習它就能廣泛具備莊嚴。所以說體性雖然是空，卻能成就法則。又說，因為有空性的意義，所以一切法才能成就。如果離開這個真空之門，沒有一法可以建立，那麼菩薩的修行就會廢棄，佛道就不能成就。如同不依靠風輪，世界就會墮落壞滅。
問：一切眾生無始以來就有無明（Avidya），無明的種子堅固牢靠，現行的力量濃厚，怎麼能在一念之間就頓然去除呢？
答：根、隨、結使（Klesha）的體性本來就是空性的，愚昧的人不明白，自己產生纏縛。如果明白了佛的知見，開悟了本來的心，還有什麼塵境能夠障礙呢？《寶積經》說：『佛說，譬如點燃燈火，一切黑暗都自然消失，沒有從哪裡來，也沒有到哪裡去。不是從東方來，去也不會到東方，南方、西方、北方也是如此。』
【English Translation】 English version: Cultivating the physical characteristics of a Buddha is not for the sake of attaining a form that is subject to birth and death; ultimately, there is nothing to be gained. There is no real form that can be seen. If someone is attached to the forms they see, they should understand that these are all illusory functions arising from defilement; they are not the true form of wisdom, not the non-empty true nature. Because the form of wisdom is unattainable. The explanation says, 'Illusory functions arising from defilement' refers to Anasrava-dharma (無流法, undefiled dharmas). 'The differentiated nature of illusory defilement' refers to Avidya-dharma (無明法, ignorance). Because ignorance obscures the principle of equality, its nature naturally becomes differentiated. However, all Anasrava-dharmas accord with the empty nature of equality; in terms of their inherent nature, there is no differentiation. Differentiation only appears in accordance with the differentiated aspects of defiled dharmas, hence it is said that Anasrava-dharmas have differentiation. Furthermore, if one can contemplate the inherent nature of the mind, revealing the self-nature and giving rise to merit, this is an inexhaustible Dharma gate, and differentiation should not be discussed. As stated in the Vimalakirti Sutra: 'What is a Bodhisattva's contemplation of the mind? Up to the point where I should diligently cultivate and accumulate adornments, without departing from the nature of the mind. What is the nature of the mind? What are the adornments? The nature of the mind is like an illusion, without a master, without creation, without establishment. Adornments are the acts of giving, all dedicated to adorning and purifying the Buddha-land, even to the point of attaining Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) with a single thought of wisdom. Sariputra (舍利弗), this is called a Bodhisattva's correct contemplation of the mind, and it is inexhaustible.' The explanation says, although the mind is empty in nature, it can accomplish myriad practices. Understanding it leads to sudden and complete enlightenment, and cultivating it leads to extensive and complete adornments. Therefore, it is said that although the essence is empty, it can accomplish principles. It is also said that because of the meaning of emptiness, all dharmas can be accomplished. If one departs from this gate of true emptiness, no dharma can be established, then the Bodhisattva's practice will be abandoned, and the Buddha's path cannot be achieved. Just as without relying on the wind-wheel, the world will fall and be destroyed.
Question: All sentient beings have had Avidya (無明, ignorance) since beginningless time. The seeds of ignorance are firmly rooted, and the power of its present activity is strong. How can it be suddenly removed in a single thought?
Answer: The nature of the roots, tendencies, and Kleshas (結使, afflictions) is originally empty. Foolish people do not understand this and create their own entanglements. If one understands the Buddha's knowledge and insight, and awakens to the original mind, what worldly conditions could possibly obstruct one? The Ratnakuta Sutra says: 'The Buddha said, for example, when a lamp is lit, all darkness disappears naturally, without coming from anywhere or going anywhere. It does not come from the east, nor does it go to the east, and the same is true for the south, west, and north.'
北方。四維上下。不從彼來。去亦不至。而此燈明。無有是念。我能滅闇。但因燈明。法自無闇。明闇俱空。無作無取。如是迦葉。實智慧生。無智便滅。智與無智。二相俱空。無作無取。迦葉。譬如千歲冥室。未曾見明。若燃燈時。于意云何。闇寧有念。我久住此。不欲去耶。不也。世尊。若燃燈時。是闇無力。而不欲去。必當磨滅。如是迦葉。百千萬劫。久習結業。以一實觀。即皆消滅。其燈明者。聖智慧是。其黑闇者。諸結業是。所言一實觀者。即是唯心真如實觀。離心之外。盡成虛幻。故稱一實境界。亦云實相。實地。實際。實法。乃至名佛知見。聖智慧等。以此一心法。治煩惱病。如熱疾得汗。無有不應手差者。出要之道。唯在茲乎。如大智度論云。爾時菩薩。照明菩薩道。其心安隱。自念。我但斷著心。道自然至。知是事已。念眾生深著世間。而畢竟空。亦空無性。無有住處。眾生難可信受。為令眾生信受是法故。學一切法。修行生起。是度眾生方便法。觀眾生心行所起。知好何法。念何事。何所志願。觀時悉知。眾生所著處。皆是虛誑顛倒憶想分別。故著。無有根本實事。爾時菩薩大歡喜。作是念。眾生易度耳。所以者何。眾生所著。皆是虛誑無實。譬如人有一子。喜不凈中戲。聚土為谷。以草木為鳥
【現代漢語翻譯】 現代漢語譯本 北方、四維、上下，光明不是從那些方向來的，熄滅后也不會到那些方向去。而這燈的光明，沒有這樣的念頭：『我能滅除黑暗。』只是因為燈的光明，法自然就沒有黑暗，光明和黑暗都是空性的，沒有造作，沒有取捨。像這樣，迦葉（佛陀弟子名），真實的智慧生起，沒有智慧就滅亡。智慧和沒有智慧，這兩種相都是空性的，沒有造作，沒有取捨。迦葉，譬如一間千年黑暗的房間，從未見過光明。如果點燃燈時，你認為如何？黑暗會有這樣的念頭嗎：『我在這裡住了很久，不想離開？』不會的，世尊。如果點燃燈時，這黑暗無力抵抗，不想離開也必定會磨滅。像這樣，迦葉，百千萬劫以來，長期積累的煩惱業障，用一個真實的觀照，就都會消滅。那燈的光明，就是聖人的智慧；那黑暗，就是各種煩惱業障。所說的一個真實觀照，就是唯心真如的真實觀照。離開心之外，一切都變成虛幻，所以稱為一實境界，也叫做實相、實地、實際、實法，乃至名為佛的知見、聖人的智慧等。用這一心法，治療煩惱的疾病，就像熱病得到發汗一樣，沒有不立刻見效的。脫離苦難的道路，就在這裡啊。如《大智度論》所說：『那時菩薩，照亮菩薩道，他的心安穩。自己想：我只要斷除執著的心，道自然就到了。』知道這件事後，想到眾生深深地執著於世間，而世間畢竟是空，也是空無自性的，沒有住處。眾生難以相信和接受。爲了讓眾生相信和接受這個法，學習一切法，修行生起，這是度化眾生的方便法。觀察眾生的心念行為所生起，知道喜歡什麼法，想什麼事，有什麼願望，觀察時完全知道。眾生所執著的地方，都是虛假的、欺騙性的、顛倒的憶想分別，所以才執著，沒有根本的真實的事情。那時菩薩非常歡喜，這樣想：眾生容易度化啊！為什麼呢？眾生所執著的，都是虛假的、沒有真實的。譬如一個人有一個孩子，喜歡在不乾淨的東西中玩耍，堆積泥土作為穀物，用草木作為鳥雀。
【English Translation】 English version 『North, the four intermediate directions, above and below, the light does not come from those directions, nor does it go to those directions after it is extinguished. And this lamp's light does not have the thought: 'I can extinguish the darkness.' It is only because of the lamp's light that the Dharma naturally has no darkness; both light and darkness are empty, without creation or grasping. Thus, Kashyapa (name of Buddha's disciple), true wisdom arises, and without wisdom, it perishes. Wisdom and non-wisdom, these two aspects are both empty, without creation or grasping. Kashyapa, for example, a thousand-year-old dark room that has never seen light. If a lamp is lit, what do you think? Would the darkness have the thought: 'I have lived here for a long time and do not want to leave?' No, World Honored One. If a lamp is lit, this darkness is powerless to resist, and even if it does not want to leave, it will surely be extinguished. Thus, Kashyapa, the accumulated afflictions and karmic obstacles of hundreds of thousands of kalpas (an immense period of time), will all be eliminated with one true contemplation. The light of the lamp is the wisdom of the saints; the darkness is the various afflictions and karmic obstacles. The one true contemplation that is spoken of is the true contemplation of the Mind-Only True Thusness (唯心真如). Apart from the mind, everything becomes illusory, so it is called the One True Realm, also called True Appearance, True Ground, True Reality, True Dharma, and even the Buddha's Knowledge and Vision, the wisdom of the saints, etc. Using this one mind Dharma to cure the disease of afflictions is like getting sweat from a fever, and there is no one who does not get better immediately. The path to escape suffering is here. As the Mahaprajnaparamita Shastra (大智度論) says: 'At that time, the Bodhisattva (enlightenment being) illuminates the Bodhisattva path, and his heart is at peace. He thinks to himself: I only need to cut off the clinging mind, and the path will naturally arrive.' After knowing this, he thinks that sentient beings are deeply attached to the world, but the world is ultimately empty, and also empty of self-nature, with no place to dwell. Sentient beings are difficult to believe and accept. In order to make sentient beings believe and accept this Dharma, he learns all Dharmas, cultivates and arises, this is the expedient Dharma for saving sentient beings. Observing the thoughts and actions of sentient beings, knowing what Dharma they like, what they think about, and what their aspirations are, he knows everything when he observes. The places where sentient beings are attached are all false, deceptive, inverted recollections and discriminations, so they are attached, there is no fundamental reality. At that time, the Bodhisattva is very happy and thinks: Sentient beings are easy to save! Why? What sentient beings are attached to is all false and unreal. For example, a person has a child who likes to play in unclean things, piling up dirt as grain, and using grass and trees as birds.'
獸。而生愛著。人有奪者。瞋恚啼哭。其父知已。此子今雖愛著。此事易離耳。小大自休。何以故。此物非真故。菩薩亦如是。觀眾生愛著不凈臭身及五欲。是無常種種苦因。知是眾生得信等五善根成就時。即能捨離。若小兒所著。實是真物。雖復年至百歲。著之轉深。不可得舍。若眾生所著物。定實有者。雖得信等五根。著之轉深。亦不能離。以諸法皆空。虛誑不實故。得無漏清凈智慧眼時。即能遠離所著。大自慚愧。譬如狂病所作非法。惺悟之後。羞慚無顏。菩薩知眾生易度已。安住般若中。以方便力。教化眾生。是以如來密藏經云。若人父為緣覺。而害。盜三寶物。母為羅漢。而污。不實事謗佛。兩舌間賢聖。惡口罵聖人。壞亂求法者。五逆初業之瞋。奪持戒人物之貪。邊見之癡。是為十惡者。若能知如來說因緣法。無我人眾生壽命。無生無滅。無染無著。本性清凈。又於一切法。知本性清凈。解知信入者。我不說是人。趣向地獄。及諸惡道果。何以故。法無積聚。法無集惱。一切法不生不住。因緣和合而得生起。起已還滅。若心生已滅。一切結使亦生已滅。如是解。無犯處。若有犯有住。無有是處。臺教釋云。此經具指四菩提心。若知如來說因緣法。即指初藏教菩提心。若無生無滅。指第二通教菩提心。若本
性清凈。指第三別教菩提心。若於一切法。知本性清凈。指第四圓教菩提心。初菩提心。已能除重重十惡。況第二第三第四菩提心耶。行者聞此勝妙功德。當自慶幸。如闇處伊蘭。得光明栴檀。故知見佛罪滅。如阿阇世王之深愆。得道業亡。若鴦崛摩羅之重罪。但了無人無我。緣生性空。無我。則無能受罪之人。性空。又無所受罪之法。人法俱寂。罪垢何生。以心生罪生。心滅罪滅故。若能如是信入。諦了圓明。猶伊蘭之林。布栴檀之香氣。若積闇之室。耀桂燼之光明。能悟此心。功力無量。才入宗鏡。業海頓枯。如風吹雲。似湯沃雪。猶燈破闇。若火焚薪。如密嚴經頌云。如火燎長楚。須臾作灰燼。智火焚業薪。當知亦如是。又如燈破闇。一念盡無餘。諸業習闇冥。無始之熏聚。牟尼智燈起。剎那皆頓滅。所以大涅槃經云。有智慧時。則無煩惱。故云。夫免三塗惡業者。要須離有無二相。證解一心。方得解脫也。是知迷從自心迷。悟還自心悟。迷悟無性。但任緣興。
如華嚴論問云。一切眾生。本有不動智。何故不應真常。何故隨染。
答。一切眾生。以此智故而生三界者。為智無性。不能自知是智非智。善惡苦樂等法。為智體無性。但隨緣現。如空中響。應物成音。無性之智。但應緣分別。以分別故
【現代漢語翻譯】 現代漢語譯本 『性清凈』，指的是第三別教（區別于藏教、通教、別教、圓教的菩提心）的菩提心。如果對於一切法，了知其本性清凈，指的是第四圓教（圓滿的教義）的菩提心。初發的菩提心，已經能夠消除重重的十惡（十種惡業），更何況是第二、第三、第四種菩提心呢？修行者聽聞到這種殊勝微妙的功德，應當自我慶幸，就像黑暗處的伊蘭（一種臭木），得到了光明的栴檀（一種香木）。所以說，見佛能夠滅罪，就像阿阇世王（頻婆娑羅王之子）的深重罪愆，因為得道而消亡。又像鴦崛摩羅（一位殺人魔）的重罪，只要了悟無人無我，緣起性空的道理。沒有我，就沒有承受罪業的人；性空，也就沒有可以承受罪業的法。人與法都寂滅，罪垢從何而生？因為心生則罪生，心滅則罪滅。如果能夠這樣信入，真實了達圓滿光明之理，就像伊蘭的樹林，散佈著栴檀的香氣；就像堆積黑暗的房間，閃耀著桂木燃燒的光明。能夠領悟這個心，功德力量是無量的。才進入宗鏡（指《宗鏡錄》），業海頓時枯竭，就像風吹散云，像熱水澆在雪上，像燈打破黑暗，像火焚燒柴薪。如同《密嚴經》的偈頌所說：『如火燎長楚，須臾作灰燼，智火焚業薪，當知亦如是。』又像燈打破黑暗，一念之間全部消滅無餘。各種業力的習氣，像黑暗一樣，是無始以來的薰染積聚。牟尼（釋迦牟尼佛的尊稱）的智慧之燈升起，剎那間全部頓然消滅。所以《大涅槃經》說：『有智慧的時候，就沒有煩惱。』所以說，要免除三塗（地獄、餓鬼、畜生）的惡業，必須要遠離有和無的二種對立相，證悟理解一心，才能得到解脫。由此可知，迷惑是從自己的心而迷惑，覺悟也是從自己的心而覺悟。迷惑和覺悟沒有自性，只是隨著因緣而生起。 如同《華嚴論》中問道：『一切眾生，本來具有不動智，為什麼不應是真常不變的，為什麼會隨著染污而變化？』 回答說：一切眾生，因為這個智慧而生於三界（欲界、色界、無色界），是因為智慧沒有自性，不能自己知道是智慧還是非智慧，是善是惡，是苦是樂等等。因為智慧的本體沒有自性，只是隨著因緣而顯現。就像空中的迴響，隨著物體而發出聲音。沒有自性的智慧，只是隨著因緣而分別。因為有分別，所以才會產生種種變化。
【English Translation】 English version 'Nature is pure,' refers to the Bodhicitta (the mind of enlightenment) of the third Separate Teaching (distinct from the Hidden Teaching, Common Teaching, Separate Teaching, and Perfect Teaching). If one understands that the fundamental nature of all dharmas (teachings, phenomena) is pure, it refers to the Bodhicitta of the fourth Perfect Teaching. The initial Bodhicitta is already capable of eliminating layers of the ten evils (ten kinds of negative karma), let alone the second, third, and fourth Bodhicittas? Practitioners who hear of this supreme and wonderful merit should rejoice, like an Ilan (a type of foul-smelling wood) in a dark place obtaining bright Chandana (sandalwood, a type of fragrant wood). Therefore, it is said that seeing the Buddha can eradicate sins, just like King Ajatasatru's (son of King Bimbisara) deep transgressions were extinguished through attaining the Way. Also, like Angulimala's (a murderer) heavy sins, as long as one realizes the principle of no self and no person, the emptiness of dependent origination. Without self, there is no one to receive the consequences of sin; emptiness means there is no dharma to be the object of sin. When both person and dharma are extinguished, where can sin arise? Because sin arises when the mind arises, and sin ceases when the mind ceases. If one can believe and enter into this, truly understanding the perfect and bright principle, it is like a forest of Ilan trees spreading the fragrance of Chandana; like a room filled with darkness, shining with the light of burning Osmanthus wood. Being able to awaken to this mind, the power of merit is immeasurable. Upon entering the Zong Jing (referring to the Record of the Mirror of the Zen School), the sea of karma instantly dries up, like wind blowing away clouds, like hot water poured on snow, like a lamp breaking through darkness, like fire burning firewood. As the verse in the Dense Array Sutra says: 'Like fire burning long thorns, turning them to ashes in an instant, the fire of wisdom burns the firewood of karma, know that it is also like this.' Also, like a lamp breaking through darkness, completely eliminating everything in a single thought. The habits of various karmas, like darkness, are the accumulation of薰染 from beginningless time. When the lamp of Muni's (an epithet for Shakyamuni Buddha) wisdom arises, everything is instantly extinguished. Therefore, the Great Nirvana Sutra says: 'When there is wisdom, there is no煩惱 (affliction).' Therefore, it is said that to avoid the evil karma of the three evil realms (hell, hungry ghosts, animals), one must be free from the two opposing aspects of existence and non-existence, and realize the one mind to attain liberation. From this, it is known that delusion arises from one's own mind, and awakening also arises from one's own mind. Delusion and awakening have no inherent nature, but arise according to conditions. As asked in the Huayan Treatise: 'All sentient beings inherently possess immovable wisdom, why is it not truly constant and unchanging, and why does it change with defilement?' The answer is: All sentient beings are born in the three realms (desire realm, form realm, formless realm) because of this wisdom, because wisdom has no inherent nature, and cannot know for itself whether it is wisdom or non-wisdom, whether it is good or evil, suffering or happiness, and so on. Because the essence of wisdom has no inherent nature, it only manifests according to conditions. Like an echo in the sky, it produces sound according to the object. Wisdom without inherent nature only distinguishes according to conditions. Because of discrimination, all kinds of changes arise.
。癡愛隨起。因癡愛故。即我所病生。有我所故。自他執業便起。因執取故。號曰末那。執取不斷。名之為識。因識種子。生死相續。以生死故。眾苦無量。以苦無量。方求不苦之道。迷不知苦者。不能發心。知苦求真者。還是本智。會苦緣故。方能知苦。不會苦緣。不能知苦。故知苦緣故。方能發心求無上道。有種性菩薩。以宿世先已知苦。發信解種強者。雖受人天樂果。亦能發心求無上道。是故因智隨迷。因智隨悟。是故如人因地而倒。因地而起。正隨迷時。名之為識。正隨悟之時。名之為智。在纏名識。在覺名智。識之與智。本無自名。但隨迷悟而立其名。故不可系常系斷也。此智之與識。但隨迷悟立名。若覓始終。如空中求跡。如影中求人。如身中求我。依住所在。終不可得也。故新長短處所之相也。如此無明及智。無有始終。若得菩提時。無明不滅。何以故。為本無故。更無有滅。若隨無明時。不動智亦不滅。為本無故。亦更無滅。但為隨色聲香所取緣。名為無明。但為知苦發心緣。名之為智。但隨緣名之為有。故體本無也。如空中響。思之可見。是以若入宗鏡。成佛義圓。升降隨緣。知眾生無永沈之義。聖凡不隔。明諸佛有同體之文。
問。上所說一心諸法門海。為復是自行權實法。化他權實法。
【現代漢語翻譯】 現代漢語譯本：癡愛隨即產生。因為癡愛的緣故，『我所』（執著于屬於我的事物）的病就產生了。因為有『我所』的緣故，自他（自己和他人）的執著和業力便產生了。因為執取的緣故，就叫做末那（manas，意識）。執取不斷，就叫做識（vijñana，了別）。因為識的種子，生死就相續不斷。因為生死的緣故，眾苦無量。因為苦無量，才尋求不苦的道。迷惑而不知苦的人，不能發起菩提心。知道苦而尋求真理的人，還是本來的智慧。體會到苦的因緣，才能真正知道苦。不體會苦的因緣，就不能知道苦。所以知道苦的因緣，才能發起求無上道的心。有種性的菩薩，因為前世已經知道苦，發起信心和理解力強的人，即使享受人天（人類和天神）的快樂果報，也能發起求無上道的心。所以，因為智慧而隨順迷惑，也因為智慧而隨順覺悟。所以，就像人因為地而倒下，也因為地而站起來一樣。正當隨順迷惑的時候，就叫做識。正當隨順覺悟的時候，就叫做智（jñana，智慧）。在纏縛中叫做識，在覺悟中叫做智。識和智，本來沒有自己的名字，只是隨著迷惑和覺悟而立名。所以不可以執著于常或者斷。這智和識，只是隨著迷惑和覺悟而立名。如果尋找它們的始終，就像在空中求足跡，在影子中求人，在身體中求我一樣，依靠住所來尋找，終究是不可得的。所以，新和長短都是處所的表象。如此無明（avidya，無知）和智，沒有始終。如果得到菩提（bodhi，覺悟）的時候，無明不會滅。為什麼呢？因為本來就沒有，更沒有滅。如果隨順無明的時候，不動的智慧也不會滅。因為本來就沒有，也更沒有滅。只是因為隨順色聲香味所取的因緣，叫做無明。只是因為知道苦而發起菩提心的因緣，叫做智。只是隨著因緣而立名，所以它的本體本來就是空的。就像空中的迴響，思考它才能看見。因此，如果進入宗鏡，成就佛的意義就圓滿了。升降隨順因緣，知道眾生沒有永遠沉淪的道理。聖人和凡人不隔絕，說明諸佛有同體的說法。 問：上面所說的一心諸法門海，是自己修行的權實法，還是化度他人的權實法？
【English Translation】 English version: Ignorant love then arises. Because of ignorant love, the illness of 『mine-ness』 (attachment to what belongs to me) arises. Because of 『mine-ness』, the clinging and karma of self and others then arise. Because of clinging, it is called manas (mind). If clinging does not cease, it is called vijñana (consciousness). Because of the seeds of consciousness, birth and death continue without end. Because of birth and death, suffering is immeasurable. Because suffering is immeasurable, one seeks the path of no suffering. Those who are deluded and do not know suffering cannot arouse the Bodhi mind. Those who know suffering and seek truth are still the original wisdom. Only by experiencing the causes and conditions of suffering can one truly know suffering. Without experiencing the causes and conditions of suffering, one cannot know suffering. Therefore, only by knowing the causes and conditions of suffering can one arouse the mind to seek the unsurpassed path. Bodhisattvas with the seed nature, because they have already known suffering in previous lives, and those who arouse strong faith and understanding, even if they enjoy the blissful rewards of humans and gods, can also arouse the mind to seek the unsurpassed path. Therefore, because of wisdom, one follows delusion, and also because of wisdom, one follows enlightenment. Therefore, just as a person falls because of the ground, and also rises because of the ground. When one is following delusion, it is called consciousness. When one is following enlightenment, it is called wisdom (jñana). In entanglement it is called consciousness, in awakening it is called wisdom. Consciousness and wisdom originally have no names of their own, but are named according to delusion and enlightenment. Therefore, one should not cling to permanence or annihilation. This wisdom and consciousness are named according to delusion and enlightenment. If one seeks their beginning and end, it is like seeking footprints in the sky, seeking a person in a shadow, or seeking the self in the body. Relying on a dwelling place to seek them will ultimately be unattainable. Therefore, new and long or short are all appearances of location. Thus, ignorance (avidya) and wisdom have no beginning or end. If one attains bodhi (enlightenment), ignorance will not be extinguished. Why? Because it originally did not exist, there is no extinction. If one follows ignorance, the unmoving wisdom will also not be extinguished. Because it originally did not exist, there is also no extinction. It is only because of following the causes and conditions taken by form, sound, smell, taste, and touch that it is called ignorance. It is only because of knowing suffering and arousing the Bodhi mind that it is called wisdom. It is only named according to conditions, so its essence is originally empty. It is like an echo in the sky, one can see it by thinking about it. Therefore, if one enters the Mirror of the Doctrine, the meaning of becoming a Buddha is complete. Ascending and descending follow conditions, knowing that sentient beings have no meaning of eternal sinking. Sages and ordinary people are not separated, explaining that all Buddhas have the same body. Question: The ocean of all Dharma gates of the One Mind mentioned above, is it the expedient and real Dharma for one's own practice, or the expedient and real Dharma for transforming others?
答。若說隨自意自行權實。則但說一心門。若隨他意化他權實。廣開八萬法。今但說自行權實。本末歸宗。臺教云。若佛心中所觀十界十如。皆無上相。唯是一佛法界。如海總眾流千車共一轍。此即自行權實。若隨他等意。則有九法界十如。即是化他權實。隨他則開。隨自則合。橫豎周照。開合自在。雖開無量。無量而一。雖合為一一而無量。雖無量一。而非一非無量。雖非一非無量。而一而無量。
問。此自他權實二門。于正理中決定耶。
答。但隨化門。無有決定。經云。無有定法。故號阿耨菩提。若執一門。皆成外道。或定一相。即是魔王。是以一切法權。一切法實。一切法亦權亦實。一切法非權非實。臺教云。若一切法權。何所不破。如來有所說。尚復是權。況復人師。若一切法皆實者。何所不破。唯此一事實。但一究竟道。寧得眾多究竟道耶。若一切法亦權亦實。復何所不破。一切悉有權有實。不得一向權一向實。若一切法非權非實。復何所不破。何得紛紜。強生建立。古德云。即實而權。則有而不有。即權而實。則無而不無。若雙遮權實。即有無俱非。若雙照權實。則有無俱是。若非遮非照。則是非俱非。而遮而照。則是非俱是。若是非俱是。終日非而不非。若是非俱非。終日是而
【現代漢語翻譯】 現代漢語譯本： 答：如果說隨順自己的意願，自行權實，那就只說一心之門。如果隨順他人的意願，化導他人的權實，就廣泛開啟八萬四千法門。現在只說自行權實，從本到末歸於一宗。《臺教》說：『如果佛心中所觀的十法界十如是，都是無上的妙相，唯一是佛的法界，如同大海總納眾流，千車共行一道。』這就是自行權實。如果隨順他人等人的意願，就有九法界十如是，這就是化他權實。隨順他人就開顯，隨順自己就合攏。橫豎周遍照耀，開合自在。雖然開顯無量，但無量歸於一。雖然合為一，但一中包含無量。雖然無量歸於一，卻又非一非無量。雖然非一非無量，卻又是一又是無量。 問：這自他權實二門，在正理中是決定的嗎？ 答：只是隨順教化之門，沒有決定。《經》中說：『沒有一定的法，所以才叫做阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』如果執著於一門，都會成為外道。或者執著於一個固定的相，那就是魔王。因此，一切法都是權，一切法都是實，一切法亦權亦實，一切法非權非實。《臺教》說：『如果一切法都是權，還有什麼不能破除的？如來所說的法，尚且是權宜之說，更何況是人師所說？如果一切法都是實，還有什麼不能破除的？唯有這一件事實，唯一一條究竟之道，哪裡能有眾多究竟之道呢？如果一切法亦權亦實，又有什麼不能破除的？一切都既有權又有實，不能只偏向權或只偏向實。如果一切法非權非實，又有什麼不能破除的？為何要紛紜爭論，強行建立？』古德說：『即實而權，則有而不有；即權而實，則無而不無。』如果雙重遮遣權實，就是有和無都否定。如果雙重觀照權實，就是有和無都肯定。如果既非遮遣又非觀照，那就是是和非都否定。而遮遣而觀照，那就是是和非都肯定。如果是和非都肯定，終日否定卻又不否定。如果是和非都否定，終日肯定卻是...
【English Translation】 English version: Answer: If we speak of according with one's own intention, self-practice of provisional and real, then we only speak of the door of the One Mind. If we speak of according with others' intentions, transforming others with provisional and real, then we broadly open the eighty-four thousand Dharma doors. Now we only speak of self-practice of provisional and real, from beginning to end returning to the source. The Tiantai teaching says: 'If the ten realms and ten suchnesses (Dasalaksana) observed in the Buddha's mind are all unsurpassed aspects, it is solely the Dharma realm of the Buddha, like the sea encompassing all streams, a thousand carts sharing one track.' This is self-practice of provisional and real. If according with the intentions of others, then there are the nine Dharma realms and ten suchnesses, which is transforming others with provisional and real. According with others, it opens up; according with oneself, it closes. Horizontally and vertically, it illuminates everywhere, opening and closing freely. Although it opens up immeasurably, the immeasurable returns to one. Although it closes into one, the one contains the immeasurable. Although the immeasurable returns to one, it is neither one nor immeasurable. Although neither one nor immeasurable, it is both one and immeasurable. Question: Are these two doors of self and other, provisional and real, definitive in right principle? Answer: It is only according with the door of transformation; there is no definiteness. The Sutra says: 'There is no fixed Dharma, therefore it is called Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' If one clings to one door, all will become heretics. Or if one clings to a fixed aspect, that is Mara (demon king). Therefore, all Dharmas are provisional, all Dharmas are real, all Dharmas are both provisional and real, all Dharmas are neither provisional nor real. The Tiantai teaching says: 'If all Dharmas are provisional, what cannot be broken? What the Tathagata (Thus Come One) has spoken is still provisional, let alone the teacher of men. If all Dharmas are real, what cannot be broken? Only this one reality, only one ultimate path, how can there be many ultimate paths? If all Dharmas are both provisional and real, what else cannot be broken? Everything has both provisional and real aspects; one cannot be solely provisional or solely real. If all Dharmas are neither provisional nor real, what else cannot be broken? Why create confusion and forcefully establish things?' An ancient worthy said: 'Being real and yet provisional, it exists and yet does not exist; being provisional and yet real, it does not exist and yet does not not exist.' If one doubly negates provisional and real, then both existence and non-existence are negated. If one doubly illuminates provisional and real, then both existence and non-existence are affirmed. If it is neither negation nor illumination, then both right and wrong are negated. And negating and illuminating, then both right and wrong are affirmed. If both right and wrong are affirmed, all day long it negates and yet does not negate. If both right and wrong are negated, all day long it affirms and yet...
不是。若是而不是。則非是非非之非。若非而不非。則非是是是之是。是則心該色末。色徹心原。心色一如。何非何是。故知心外有法。是非競生。法外無心。取捨俱喪。
問。此宗鏡錄。何教所攝。
答。真唯識性。理無偏圓。約見不同。略分五教。一小乘教。唯說六識。不知第八賴耶。二初教。說有賴耶生滅。亦不言有如來藏。三終教。有如來藏。生滅不生滅。和合。為賴耶識。四頓教。總無六七八識等。何以故。以一心真實。從本已來。無有動念。體用無二。是故無有妄法可顯。五一乘圓教。說普賢圓明之智。不言唯識次第。又言。佛子。三界虛偽。唯一心作。亦攝入故。此宗則圓教所攝。乃是如來所說。法門之根本。以如來依此心。成佛故。此心得為如來根本之義。無有一法不收。無有一理不具。如明鏡照物。曷有遺余。若寶印文成。更無前後。
問。凡立五乘之道。皆為運載有心。若境識俱亡。則無乘可說。今約方便乘理。不無。此宗。究竟何乘所攝。
答。于諸乘中。一乘所攝。亦云最上之乘。出過諸法頂故。亦云不思議乘。非情識測量故。今所言一乘者。即一心也。以運載為義。若攀緣取境。則運入六趣之門。若妄想不生。運至一實之地。楞伽經云。云何得一乘道覺。謂攝所
【現代漢語翻譯】 現代漢語譯本：不是這樣。如果說『是』而不是『是』，那麼就否定了『是非』中的『非』。如果說『非』而不是『非』，那麼就肯定了『是是是』中的『是』。這樣看來，心涵蓋了現象的末端，現象又徹底地顯現了心的本源。心與現象原本就是一體，哪裡還有什麼『非』和『是』呢？所以說，如果認為心外還有什麼法，那麼『是非』的爭論就會產生。如果認為法外沒有心，那麼取捨的念頭就會完全消失。
問：這部《宗鏡錄》，屬於哪個教派所攝？
答：真如唯識的體性，在理上沒有偏頗和圓滿的分別。根據見解的不同，大致可以分為五教：一是小乘教，只說六識，不知道有第八阿賴耶識（ālaya-vijñāna，儲存一切種子識）。二是初教，說有阿賴耶識的生滅，也不說有如來藏（tathāgatagarbha，一切眾生皆有的佛性）。三是終教，有如來藏，生滅與不生滅，和合在一起，作為阿賴耶識。四是頓教，總的來說沒有六識、七識、八識等等。為什麼呢？因為一心是真實的，從本來就沒有動念，本體和作用沒有分別，所以沒有虛妄的法可以顯現。五是一乘圓教，說的是普賢（Samantabhadra）圓滿光明的智慧，不說唯識的次第。又說：『佛子，三界都是虛假的，唯一心所造。』也攝入其中。所以這部《宗鏡錄》屬於圓教所攝，是如來所說的法門的根本。因為如來依此心而成佛。這個心可以作為如來的根本之義，沒有哪一法不包含，沒有哪一理不具備。就像明鏡照物，哪裡會有遺漏？就像寶印印在泥上，文字一次成型，沒有先後之分。
問：凡是建立五乘（yāna，交通工具，比喻佛法）的教義，都是爲了運載有情眾生之心。如果境界和識都消亡了，就沒有什麼乘可以說了。現在從方便乘（upāya-yāna，引導眾生進入佛道的方便法門）的道理來說，並非沒有乘的存在。那麼這部《宗鏡錄》究竟屬於哪個乘所攝？
答：在各種乘中，屬於一乘（ekayāna，唯一能達到究竟解脫的教法）所攝。也可以說是最上的乘，因為它超越了所有法的頂端。也可以說是不思議乘，因為它不是情識所能測量的。現在所說的一乘，就是一心。以運載作為它的意義。如果攀緣外境，就會被運入六道輪迴之門。如果妄想不生，就會被運到真實不虛之地。《楞伽經》（Laṅkāvatāra Sūtra）說：『如何才能證得一乘道覺？』就是攝取所
【English Translation】 English version: It is not so. If one says 'is' and not 'is', then it negates the 'non-' of 'is-not'. If one says 'non-' and not 'non-', then it affirms the 'is' of 'is-is-is'. Thus, the mind encompasses the end of phenomena, and phenomena thoroughly reveal the origin of the mind. Mind and phenomena are originally one, so where is there 'non-' and 'is'? Therefore, if one believes that there is a dharma outside the mind, then disputes of 'is' and 'is-not' will arise. If one believes that there is no mind outside of dharma, then the thoughts of taking and discarding will completely disappear.
Question: To which teaching does this Zong Jing Lu (Compendium of Mirrors) belong?
Answer: The nature of True Consciousness-Only (Vijñāptimātratā), in principle, has no distinction of partiality or completeness. According to different views, it can be roughly divided into five teachings: First, the Hīnayāna (Small Vehicle) teaching, which only speaks of the six consciousnesses and does not know of the eighth Ālaya-vijñāna (storehouse consciousness). Second, the Initial Teaching, which speaks of the arising and ceasing of Ālaya-vijñāna but does not mention the Tathāgatagarbha (Buddha-nature inherent in all beings). Third, the Final Teaching, which has the Tathāgatagarbha, with arising and ceasing and non-arising and non-ceasing, combined as the Ālaya-vijñāna. Fourth, the Sudden Teaching, which generally does not have the six, seven, or eight consciousnesses, etc. Why? Because the One Mind is real, and from the beginning, there has been no movement of thought. The essence and function are not separate, so there is no false dharma to be revealed. Fifth, the One Vehicle (Ekayāna) Perfect Teaching, which speaks of the perfect and luminous wisdom of Samantabhadra (Universal Worthy Bodhisattva), does not speak of the order of Consciousness-Only. It also says: 'Buddha-children, the three realms are false, created solely by the One Mind.' It is also included within this. Therefore, this Zong Jing Lu belongs to the Perfect Teaching and is the root of the Dharma-gate spoken by the Tathāgata (Thus Come One). Because the Tathāgata attains Buddhahood based on this mind. This mind can be regarded as the fundamental meaning of the Tathāgata, encompassing all dharmas and possessing all principles. Like a clear mirror reflecting objects, how could there be any omissions? Like a precious seal imprinted on clay, the text is formed at once, without any before or after.
Question: All the doctrines establishing the Five Vehicles (yāna, vehicle, metaphor for Buddhist teachings) are for transporting the minds of sentient beings. If both the realm and consciousness cease, then there is no vehicle to speak of. Now, according to the principle of the expedient vehicle (upāya-yāna, skillful means to guide beings to enlightenment), there is indeed a vehicle. To which vehicle does this Zong Jing Lu ultimately belong?
Answer: Among all the vehicles, it belongs to the One Vehicle (ekayāna, the only path to ultimate liberation). It can also be called the Supreme Vehicle, because it surpasses the summit of all dharmas. It can also be called the Inconceivable Vehicle, because it cannot be measured by emotions and thoughts. The One Vehicle we are speaking of now is the One Mind. It takes transporting as its meaning. If one clings to external realms, then one will be transported into the gates of the six realms of reincarnation. If delusional thoughts do not arise, then one will be transported to the ground of the One Reality. The Laṅkāvatāra Sūtra (Descent into Lanka Sutra) says: 'How can one attain the enlightenment of the One Vehicle?' It is by gathering what is
攝妄想。如實處。不生妄想。是名一乘覺。斯則。了生死妄。即涅槃真。頓悟。一心。更無所趣。乃不覺而。覺稱為大覺。不來而。來名為如來。所以情塵。已遣。人乘即是真歸。心跡未亡。佛乘猶非究竟。何者。有心分別。一切皆邪。無意攀緣。萬途自正。是以無乘之乘為一乘。無教之教為真教。舉足而便登寶所。言下而即契無生。若未能萬境齊觀。一法頓悟。遂乃教開八教。乘出五乘。則寶所程遙。豈唯五百。無生路遠。何啻三祇。論位則天地懸殊。校功則日劫相倍。雖登聖位。猶為絕分之人。經劫練磨。唯得假名之稱。若達斯旨。直入無疑。當迷心而見悟心。全成覺道。即世智而成真智。靡易絲毫。可謂虛明自照。不勞心力矣。
問。既有能說。必對所機。此宗鏡錄。當何等機。
答。當上上機。若已達者。憑佛旨而印可。若未入者。假教理以發明。又若圓通之人。不俟更述。自覺聖智。無說無示。真如妙性。無得無聞。若闇昧之者。須假助成。因教理而照心。即言詮而體道。若宗明則教息。道顯則言空。絕待真心。境智俱亡矣。如是則方入宗鏡。深達玄門。真能聽佛說經。親談妙旨。可謂得諸法之性。徹一心之原。如首楞嚴經云。阿難。承佛悲救深誨。垂泣。叉手。而白佛言。我雖承佛如是妙音
【現代漢語翻譯】 現代漢語譯本：
止息虛妄的念頭，在如實的境界中，不生起虛妄的念想，這就叫做一乘覺（Ekayana-bodhi，唯一佛乘的覺悟）。這樣，就能了悟生死的虛妄，即是涅槃的真實。頓悟一心，更無其他追求。乃是不覺而覺悟，稱為大覺（Mahabodhi，偉大的覺悟）。不來而來，名為如來（Tathagata，佛的稱號之一）。所以，情愛的塵埃已經去除，人乘（Manushya-yana，人道之乘）就是真正的歸宿。如果心跡未亡，佛乘（Buddha-yana，佛道之乘）也還不是究竟。為什麼呢？因為有心分別，一切都是邪見；沒有意念攀緣，萬條道路自然端正。因此，沒有乘的乘才是一乘，沒有教的教才是真教。抬腳就能登上寶所（Ratna-dhatu，珍寶之處，比喻涅槃），言語之下就能契合無生（anutpada，不生不滅的真理）。如果不能萬境齊觀，一法頓悟，於是就有了八教的開立，五乘的出現。那麼，到達寶所的路程就遙遠了，豈止五百由旬？證悟無生的道路就漫長了，何止三大阿僧祇劫？論及果位，則天地懸殊；比較功德，則日劫相倍。即使登上聖位，仍然是隔絕之人；經歷劫數的磨練，也只能得到假名的稱謂。如果通達了這個宗旨，就能直接進入，毫無疑惑。當迷妄的心轉為覺悟的心，就能完全成就覺道。即使是世俗的智慧，也能轉為真實的智慧，沒有絲毫改變。可以說是虛明自照，不費心力了。
問：既然有能說之人，必定有相應的根機。這部《宗鏡錄》，應當針對什麼樣的根機？
答：應當針對上上根機。如果已經通達的人，可以憑藉佛的旨意來印證認可；如果還沒有入門的人，可以藉助教理來啓發明白。又如果圓融通達的人，不需要再多加敘述，自然覺悟聖智，無說無示。真如妙性，無得無聞。如果愚昧闇昧的人，必須藉助外力來幫助成就，通過教理來照亮內心，通過言語詮釋來體會真道。如果宗門顯明，那麼教法就會止息；如果真道顯現，那麼言語就會空寂。絕待的真心，境界和智慧都消亡了。像這樣才能進入《宗鏡》，深入玄妙之門，真正能夠聽佛說法，親身談論妙旨。可以說是得到了諸法的本性，徹悟了一心的根源。如同《首楞嚴經》所說：阿難（Ananda，佛陀的十大弟子之一），承受佛陀悲憫救護的深刻教誨，流著眼淚，合掌向佛稟告說：我雖然承受佛陀如此美妙的聲音
【English Translation】 English version:
Ceasing deluded thoughts, in the realm of reality, not generating deluded ideas, this is called Ekayana-bodhi (the enlightenment of the One Vehicle). Thus, one can realize the delusion of birth and death, which is the truth of Nirvana. Sudden enlightenment of the One Mind, with no other pursuit. It is awakening from non-awakening, called Mahabodhi (Great Enlightenment). Coming without coming is called Tathagata (Thus Gone One, one of the titles of the Buddha). Therefore, the dust of affection has been removed, and the Manushya-yana (Human Vehicle) is the true destination. If the traces of the mind have not disappeared, the Buddha-yana (Buddha Vehicle) is still not ultimate. Why? Because with intentional discrimination, everything is wrong; without intentional clinging, all paths are naturally correct. Therefore, the vehicle without a vehicle is the One Vehicle, and the teaching without a teaching is the true teaching. Lifting the foot, one immediately ascends to the Ratna-dhatu (Treasure Realm, a metaphor for Nirvana), and under the words, one immediately accords with anutpada (non-arising, the truth of non-birth and non-death). If one cannot observe all realms equally and have a sudden enlightenment of one dharma, then the eight teachings are established, and the five vehicles emerge. Then, the journey to the Treasure Realm is far away, not just five hundred yojanas? The path to realizing non-birth is long, not just three asamkhya kalpas? Discussing the positions, heaven and earth are vastly different; comparing merits, days and kalpas are doubled. Even if one ascends to the position of a sage, one is still a separated person; after kalpas of refinement, one only obtains a false name. If one understands this principle, one can directly enter without doubt. When the deluded mind turns into the enlightened mind, one can fully accomplish the path of enlightenment. Even worldly wisdom can be transformed into true wisdom, without the slightest change. It can be said that it is self-illumination of emptiness and brightness, without laboring the mind.
Question: Since there is a speaker, there must be a corresponding capacity. What kind of capacity should this 'Zong Jing Lu' (Record of the Mirror of the Source) be aimed at?
Answer: It should be aimed at the highest capacity. If one has already attained it, one can rely on the Buddha's intention to endorse and approve it; if one has not yet entered, one can use the teachings and principles to enlighten and clarify. Furthermore, if one is a person of perfect understanding, there is no need to elaborate further, and one naturally awakens to the wisdom of the sages, without speaking or showing. The wonderful nature of Suchness, without attainment or hearing. If one is ignorant and obscure, one must rely on external assistance to help achieve it, using teachings and principles to illuminate the mind, and using verbal explanations to embody the Tao. If the source is clear, then the teachings will cease; if the Tao is manifest, then the words will be empty. The absolute true mind, both realm and wisdom disappear. In this way, one can enter the 'Zong Jing', deeply understand the mysterious gate, truly be able to listen to the Buddha preach the Dharma, and personally discuss the wonderful meaning. It can be said that one has obtained the nature of all dharmas and thoroughly understood the origin of the One Mind. As the Surangama Sutra says: Ananda (one of the ten great disciples of the Buddha), receiving the Buddha's compassionate and protective profound teachings, weeping, with palms together, reported to the Buddha: Although I receive such wonderful sounds from the Buddha
。悟妙明心。元所圓滿常住心地。而我悟佛現說法音。現以緣心允所瞻仰。徒獲此心。未敢認為本元心地。愿佛哀愍。宣示圓音。拔我疑根。歸無上道。佛告阿難。汝等尚以緣心聽法。此法亦緣。非得法性。如人以手指月示人。彼人因指當應看月。若復觀指以為月體。此人豈唯亡失月輪。亦亡其指。何以故。以所摽指。為明月故。豈唯亡指。亦復不識明之與暗。何以故。即以指體為月明性。明暗二性。無所了故。汝亦如是。若以分別我說法音。為汝心者。此心自應離分別音。有分別性。譬如有客。寄宿旅亭。暫止便去。終不常住。而掌亭人。都無所去。名為亭主。此亦如是。若真汝心。則無所去。云何離聲無分別性。斯則豈唯聲分別心。分別我容。離諸色相。無分別性。如是乃至分別都無。非色非空。拘舍利等。昧為冥諦。離諸法緣。無分別性。則汝心性。各有所還。云何為主。釋曰。阿難言。而我悟佛現說法音。現以緣心允所瞻仰。徒獲此心。未敢認為本元心地者。阿難尚認緣心聽佛說法音。以為常住真心。取佛定旨。佛言。若執因緣心聽。只得因緣法。以法隨情變。境逐心生故。又定緣佛音聲是自心者。若說法聲斷時。分別心應滅。此心如客。不常住故。今時多迷自性本聞。但隨能所之聞。一向徇他聲流轉。此聲
是對因緣所生法。非真實有。但因聲而立名字。因名字而有詮表。若旋複本聞。則脫聲塵之境。所脫之境既虛。能脫之名何立。則能脫所脫皆空。以強記多聞。是識想邊際。本非實故。若因聞見性。則多聞有助顯之功。若背性徇聞。則畜聞成邪思過誤。故文殊頌云。今此娑婆國。聲論得宣明。眾生迷本聞。修聲故流轉。阿難縱強記。不免落邪思。豈非隨所淪。旋流獲無妄。阿難汝諦聽。我承佛威力。宣說金剛王。如幻不思議。佛母真三昧。汝聞微塵佛。一切秘密門。欲漏不先除。畜聞成過誤。將聞持佛佛。何不自聞聞。聞非自然生。因聲有名字。旋聞與聲脫。能脫欲誰名。一根既返原。六根成解脫。見聞如幻翳。三界若空華。聞復翳根除。塵消覺圓凈。故知若耳根歸本原。六根皆寂滅。以六根同一心故。何者。在眼曰見。在耳曰聞。若攝用歸根時。見聞如幻翳。若攝境歸心時。三界若空華。則翳滅塵消。覺圓心凈。如是解者。則是因指見月。藉教明宗者也。若執指為月。迷心徇文者。如經云。如人以手。指月示人。彼人因指。當應看月。若復觀指以為月體。此人豈唯亡失月輪。亦亡其指。夫三乘十二分教。如標月指。若能見月。了知所標。若因教明心。從言見性者。則知言教如指。心性如月。直悟道者。終不滯言。實
見月人。更不存指。或看經聽法之時。不一一消歸自己。但逐文句名身而轉。即是觀指以為月體。此人豈唯不見自性。亦不辯于教文。指月雙迷。教觀俱失。故經云。此人豈唯亡失月輪。亦亡其指。又既亡其指。非唯不了自心之真妄。亦乃不識教之遮表。錯亂顛倒。莫辯方隅。猶鳥言空。如鼠云即。似形音響。豈合正宗。故經云。豈唯亡指。亦復不識明之與暗。何以故。即以指體為月明性。明暗二性。無所了故。所以證道歌云。吾早年來積學問。亦曾討疏尋經論。分別名相不知休。入海算沙徒自困。卻被如來苦訶責。數他珍寶有何益。從來蹭蹬覺虛行。多年枉作風塵客。種性邪。錯知解。不達如來圓頓制。二乘精進勿道心。外道聰明無智慧。亦愚癡。亦小騃。空拳指上生實解。執指為月枉施功。根境法中虛捏怪。不見一法即如來。方得名為觀自在。是以若實真心。不逐他聲而起分別。湛然恒照。性自了故。如掌亭人。都無所去。云何離色離聲。無分別性。此須得旨。親見性時。方知離聲色諸緣。性。自常住。不假前塵。所起知見。則悟無始已來。皆是執聲為聞。而生顛倒。故文殊頌云。旋汝倒聞機。反聞聞自性。性成無上道。圓通實如是。若非色非空。都無分別。不見性之人。到此之時。全歸斷滅。便同外道拘舍離等
【現代漢語翻譯】 現代漢語譯本 見月之人，如果不再關注指示月亮的手指，或者在看經聽法的時候，不能將經文的意義一一對應到自身，只是跟隨文字和名相打轉，那就是把指示月亮的手指當作了月亮本身。這樣的人不僅不能見到自性（本性），也無法辨別教義的真正含義。既迷失了手指，也迷失了月亮，教法和觀行都失去了作用。所以經中說：『此人豈止是失去了月亮，也失去了指示月亮的手指。』 既然失去了手指，不僅不能瞭解自心的真實與虛妄，也不能認識到教義的遮詮（否定性的表達）和表詮（肯定性的表達）。錯亂顛倒，無法辨別方向。就像鳥說空話，老鼠說云，如同只有形、音、響，而沒有實際意義，不符合正宗佛法的教義。所以經中說：『豈止是失去了手指，也不認識光明與黑暗。』為什麼呢？因為他們把指示月亮的手指當作了月亮的本體，對光明和黑暗的兩種性質都不能瞭解。 所以《證道歌》中說：『我早年以來積累學問，也曾探討疏鈔尋覓經論。分別名相不知休止，入海算沙徒勞自困。卻被如來嚴厲呵責，數說他人珍寶有何益處？從來坎坷困頓自覺虛妄，多年枉然作了風塵中的過客。』 『種性邪僻，錯誤地理解佛法，不通達如來圓滿頓悟的教法。二乘人精進修行卻缺乏菩提心，外道雖然聰明卻沒有智慧。』『既愚蠢又幼稚，在空拳的指頭上產生真實的理解。執著手指為月亮，枉費功夫。在根、境、法中虛妄地捏造怪異的見解。』『不見一法即是如來，才能被稱為觀自在。』 因此，如果真正是真心，就不會隨著外在的聲音而產生分別，而是湛然不動，恒常照耀，自性自然明瞭。就像掌管亭子的人，始終安住于本位，沒有離開。 如何理解『離色離聲，沒有分別性』呢？這需要真正領悟佛法的旨意，親自體證自性的時候，才能知道離開聲色等外在的因緣，自性自然常住，不需要藉助外在的塵境來產生知見。這樣才能領悟到從無始以來，都是因為執著聲音為聽聞的本體，才產生了顛倒。 所以文殊菩薩說：『旋轉你顛倒的聽聞習慣，反過來聽聞自性。自性成就了無上的道，圓滿通達真實就是這樣。』如果認為既不是色也不是空，就什麼分別都沒有了，那麼沒有見到自性的人，到了這個時候，就會完全落入斷滅空，就像外道拘舍離等人一樣。
【English Translation】 English version Those who see the moon, if they no longer focus on the finger pointing to it, or when reading scriptures and listening to the Dharma, fail to apply the meaning of the scriptures to themselves, but merely follow the words and names, are taking the finger pointing to the moon as the moon itself. Such people not only fail to see their own self-nature (本性), but also cannot distinguish the true meaning of the teachings. They are lost in both the finger and the moon, and both the teachings and the practice are lost. Therefore, the sutra says: 'This person not only loses the moon, but also loses the finger pointing to the moon.' Having lost the finger, they not only cannot understand the truth and falsehood of their own minds, but also cannot recognize the apophatic (negative expression) and kataphatic (affirmative expression) aspects of the teachings. They are confused and disoriented, unable to distinguish directions. It's like birds speaking empty words, or mice talking about clouds, like having only form, sound, and echo without actual meaning, not in accordance with the true teachings of Buddhism. Therefore, the sutra says: 'Not only do they lose the finger, but they also do not recognize light and darkness.' Why? Because they take the finger pointing to the moon as the essence of the moon, and cannot understand the two natures of light and darkness. Therefore, the 'Song of Enlightenment' says: 'Since my early years, I have accumulated learning, and have also explored commentaries and sought scriptures. Distinguishing names and forms without ceasing, counting sands in the ocean, I only tire myself in vain. But I am severely rebuked by the Tathagata (如來), what benefit is there in counting the treasures of others?' 'From the beginning, I have been troubled and felt illusory, and for many years I have been a wanderer in the dust in vain.' 'The nature is perverse, misunderstanding the Dharma, not understanding the perfect and sudden teachings of the Tathagata. The practitioners of the Two Vehicles (二乘) are diligent but lack the Bodhi mind (菩提心), and the heretics are clever but lack wisdom.' 'They are both foolish and naive, creating real understanding on the finger of an empty fist. Holding the finger as the moon, they waste their efforts. In the roots, objects, and dharmas, they falsely fabricate strange views.' 'Not seeing a single dharma is the Tathagata, only then can one be called Avalokiteshvara (觀自在).' Therefore, if it is truly the true mind, it will not give rise to discrimination following external sounds, but will be serene and constantly illuminating, and the self-nature will naturally be clear. Like the person in charge of the pavilion, they always abide in their position, without leaving. How to understand 'being apart from form and sound, without discriminative nature'? This requires truly understanding the meaning of the Dharma, and personally realizing the self-nature, to know that apart from external conditions such as form and sound, the self-nature naturally abides, without relying on external dust to generate knowledge and views. Only then can one realize that from beginningless time, it is because of clinging to sound as the essence of hearing that delusion arises. Therefore, Manjushri Bodhisattva (文殊菩薩) said: 'Reverse your inverted habit of hearing, and instead hear the self-nature. The self-nature achieves the unsurpassed path, and perfect understanding is truly like this.' If one thinks that it is neither form nor emptiness, and there is no discrimination at all, then those who have not seen the self-nature will completely fall into annihilation at this time, just like the heretic K舍li (拘舍離) and others.
。己眼不開。昧為冥諦。以冥寂闇昧無知。以為至極。從此復立二十五諦。迷真實心。成外道種。或有禪宗不得旨者。法學起空見人。多拂心境俱空。執無分別。將狂解癡盲。以為至道。然非離因緣求法性。滅妄心。取真心。對增上慢人。初學之者。不可雷同。應須甄別。如經云。離諸法緣無分別性。則汝心性。各有所還。云何為主。阿難言。若我心性。各有所還。則如來說妙明元心。云何無還。唯垂哀愍。為我宣說。佛告阿難。且汝見我。見精明元。此見雖非妙精明心。如第二月。非是月影。汝應諦聽。今當示汝無所還地。阿難。此大講堂洞開。東方。日輪昇天。則有明耀。中夜黑月。雲霧晦暝。則復昏暗。戶牖之隙。則復見通。墻宇之間。則復觀壅。分別之處。則復見緣。頑虛之中。遍是空性。郁𤊹之像。則紆昏塵。澄霽斂氛。又觀清凈。阿難。汝咸看此諸變化相。吾今各還本所因處。云何本因。阿難。此諸變化。明還日輪。何以故。無日不明。明因屬日。是故還日。暗還黑月。通還戶牖。壅還墻宇。緣還分別。頑虛還空。郁𤊹還塵。清明還霽。則諸世間一切所有。不出斯類。汝見八種見精明性。當欲誰還。何以故。若還於明。則不明時。無復見暗。雖明暗等。種種差別。見無差別。諸可還者。自然非汝。不汝還
【現代漢語翻譯】 現代漢語譯本： 有些人眼睛沒有打開（己眼不開），把愚昧當作最高的真理（冥諦）。他們把這種黑暗、寂靜、愚昧無知的狀態，當作是最高的境界。從此又建立起二十五種理論（二十五諦），迷惑了真實的本心，成爲了外道的種子。或者有些禪宗的人沒有領悟到真正的宗旨，法學中產生了空見的人，大多否定心和境，執著于沒有分別。他們把瘋狂的理解和癡迷的盲從，當作是最高的道理。然而，不應該離開因緣去尋求法性，不應該滅掉妄心而獲取真心。對於那些自以為是（增上慢）的人，以及初學者，不能一概而論，應該加以區分。正如經文所說：『離開一切法緣，就沒有分別的自性，那麼你的心性，各自回到它原來的地方，誰來做主呢？』 阿難（Ananda，佛陀的十大弟子之一）說：『如果我的心性，各自回到它原來的地方，那麼如來（Tathagata，佛陀的稱號）所說的妙明元心，怎麼會沒有返回的地方呢？希望您能夠慈悲憐憫，為我詳細解說。』 佛（Buddha）告訴阿難：『你且看我，你的見精（見性的精明）是光明的本源。這個見精雖然不是妙精明心，但就像第二個月亮一樣，不是月亮的影子。你應該仔細聽，我現在告訴你沒有返回的地方。』 『阿難，這個大講堂打開朝向東方，太陽升起，就有光明照耀；半夜沒有月亮，雲霧瀰漫，就又變得昏暗；從門窗的縫隙看出去，就又能夠看到通暢；在墻壁之間，就又感到阻礙；在分別的地方，就又看到因緣；在空曠的地方，到處都是空性；塵土飛揚的樣子，就顯得昏暗污濁；天氣放晴，雲霧消散，又看到清凈。』 『阿難，你們都看到了這些變化的現象，我現在讓它們各自回到它們原來的地方。什麼是它們原來的地方呢？阿難，這些變化，光明回到太陽，為什麼呢？因為沒有太陽就沒有光明，光明的因緣屬於太陽，所以回到太陽。黑暗回到沒有月亮的夜晚，通暢回到門窗，阻礙回到墻壁，因緣回到分別，空曠回到虛空，昏暗回到塵土，清明回到晴朗。那麼世間的一切事物，都離不開這些類別。你所見的這八種見精明性，你想要讓它回到哪裡呢？為什麼呢？如果讓它回到光明，那麼沒有光明的時候，就沒有黑暗了。雖然光明、黑暗等等，有種種差別，但見性沒有差別。那些可以返回的東西，自然不是你，不是你所能返回的。』
【English Translation】 English version: Some people's eyes are not open (Ji yan bu kai). They take ignorance as the ultimate truth (Ming di). They regard this state of darkness, silence, and ignorance as the highest state. From this, they establish twenty-five theories (Ershi wu di), confuse the true mind, and become seeds of heretics. Or some Chan (Zen) practitioners do not understand the true purpose. Those who develop empty views in the study of Dharma mostly deny both mind and environment, clinging to non-discrimination. They take mad understanding and foolish blindness as the ultimate path. However, one should not seek Dharma nature apart from conditions, nor should one extinguish the deluded mind to obtain the true mind. For those who are arrogant (Zengshangman) and beginners, one cannot generalize; they should be distinguished. As the scripture says: 'Apart from all Dharma conditions, there is no discriminating nature, then your mind nature, each returns to its original place, who will be the master?' Ananda (one of the ten great disciples of the Buddha) said: 'If my mind nature, each returns to its original place, then how can the wonderful bright original mind (Miaoming yuanxin) spoken of by the Tathagata (title of the Buddha) have no place to return? I hope you can have compassion and explain it to me in detail.' The Buddha told Ananda: 'You should look at me, your seeing essence (Jian jing) is the source of brightness. Although this seeing essence is not the wonderful bright mind, it is like the second moon, not the shadow of the moon. You should listen carefully, I will now tell you the place where there is no return.' 'Ananda, this great lecture hall opens to the east, and when the sun rises, there is bright light; in the middle of the night when there is no moon and clouds are thick, it becomes dark again; looking out from the gaps in the doors and windows, one can see through again; between the walls, one feels obstructed again; in the place of discrimination, one sees conditions again; in the empty place, there is emptiness everywhere; the appearance of dust flying makes it appear dark and turbid; when the weather clears and the clouds dissipate, one sees purity again.' 'Ananda, you have all seen these changing phenomena, and now I will let them each return to their original place. What is their original place? Ananda, these changes, the light returns to the sun, why? Because without the sun there is no light, the condition of light belongs to the sun, so it returns to the sun. Darkness returns to the moonless night, unobstructedness returns to the doors and windows, obstruction returns to the walls, conditions return to discrimination, emptiness returns to the void, darkness returns to dust, clarity returns to clear weather. Then all things in the world cannot be separated from these categories. The eight kinds of seeing essence that you see, where do you want to return it to? Why? If you let it return to light, then when there is no light, there is no darkness. Although light, darkness, etc., have various differences, the seeing nature has no difference. Those things that can be returned are naturally not you, not what you can return.'
者。非汝而誰。則知汝心。本妙明凈。汝自迷悶。喪本受輪。于生死中。常被漂溺。是故如來。名可憐愍。故知一切眾生。即今見精明心。非定真妄。昧之則粗。明之則妙。只於八種不還之中。了了見性常住。云何隨境流轉。失本真常。永沒苦輪。常漂死海。大聖憐愍。非不驚嗟。阿難示起疑心。寄破情執。釋迦微細開演。直指覺原。可謂不易凡身。頓成聖體。現於生滅。顯出圓常。宗鏡前後明文。一一全證於此。又江西馬祖和尚。問亮座主。蘊何經業。對云。講三十本經論。師云。正講時將什麼講。對云。將心講。師云。心如工技兒。意如和技者。爭解講他經。對云。不可是虛空講也。師云。卻是虛空講得。座主于言下大悟。遂下階禮拜。驀目汗流。師云。者鈍根阿師。用禮拜作什麼。其座主卻回本寺。語學徒言。某一生學業。將謂天下無人敵者。今日被開元寺老宿。一唾淨盡。我爾許多時。皆是誑呼汝。遂散學徒。一入西山。更無訊息。又如有學士問馬祖和尚。如水無筋骨。能勝萬斛舟時如何。師云。我遮里水亦無。舟亦無。說什麼筋骨。又學人問龍潭和尚。久向龍潭。及至到來。為什麼。龍亦不見。潭亦不見。師云。卻是子親到龍潭。又俗官王常侍。問先洞山和尚。五十二位菩薩中。為甚麼不見妙覺菩薩。師云
【現代漢語翻譯】 現代漢語譯本： 『不是你又是誰呢？』由此可知你的心，本來是如此精妙光明澄凈，只因你自己迷惑昏昧，喪失了根本，才在生死輪迴中不斷沉淪漂泊。因此，如來（Tathagata，佛的稱號）才稱你們為『可憐愍者』。所以要知道一切眾生，當下能見能知的心性，並非絕對真實或虛妄。矇昧它，就顯得粗陋；明白它，就顯得精妙。只要在八種不還果（Anagami，佛教修行果位之一）的境界中，清清楚楚地見到自性的常住不變，又怎麼會隨著外境流轉，喪失本有的真常，永遠沉沒在痛苦的輪迴中，常在生死苦海中漂流呢？大聖（Mahasattva，指偉大的菩薩）對此憐憫不已，怎能不驚歎悲傷呢？阿難（Ananda，佛陀的十大弟子之一）發起疑問，是爲了破除情執；釋迦（Sakyamuni，佛教創始人）精微細緻地開示演說，直接指明覺悟的本源。這可以說是讓凡夫之身，立刻成就聖人的境界，在生滅現象中，顯現出圓滿常住的真理。宗鏡錄（Zong Jing Lu，佛教典籍）前後所說的明白文句，都完全可以為此作證。 又如江西馬祖和尚（Mazu Daoyi，唐代禪宗大師）問亮座主（Liang Zuozhu，精通經論的僧人），研習什麼經論？亮座主回答說：『講授三十本經論。』馬祖說：『正在講經時，用什麼來講？』亮座主回答說：『用心來講。』馬祖說：『心就像是表演雜技的藝人，意就像是配合表演的人，怎麼能講解經書呢？』亮座主回答說：『難道是用虛空來講嗎？』馬祖說：『正是用虛空來講得。』亮座主聽了這話，當下大悟，於是走下臺階禮拜，頓時汗流浹背。馬祖說：『你這遲鈍的阿師，禮拜有什麼用？』那位座主回到自己的寺廟，對學徒們說：『我一生的學業，自以為天下無人能敵，今天被開元寺的老和尚一句話就全部推翻了。我這麼長時間以來，都是在欺騙你們。』於是解散了學徒，獨自進入西山，從此杳無音訊。 又如有位學士問馬祖和尚，『水沒有筋骨，卻能承載萬斛的船，這是為什麼？』馬祖說：『我這裡既沒有水，也沒有船，說什麼筋骨？』又有學人問龍潭和尚（Longtan Chongxin，唐代禪宗大師），『我仰慕龍潭很久了，可是來到這裡，龍也沒見到，潭也沒見到。』龍潭和尚說：『這正是你親自到了龍潭。』又有俗官王常侍（Wang Changshi，官名）問洞山和尚（Dongshan Liangjie，唐代禪宗大師），『五十二位菩薩（Fifty-two Bodhisattvas，佛教修行階位）中，為什麼沒有妙覺菩薩（Myo覺 Bodhisattva，最高果位的菩薩）？』洞山和尚說：
【English Translation】 English version: 'Who else could it be but you?' From this, it is known that your mind is originally so exquisitely bright and clear, but because you yourself are deluded and confused, losing the root, you are constantly sinking and drifting in the cycle of birth and death. Therefore, the Tathagata (title of the Buddha) calls you 'the pitiable ones.' So know that all sentient beings, the mind that can see and know right now, is not absolutely true or false. If you are ignorant of it, it appears coarse; if you understand it, it appears exquisite. As long as you clearly see the permanence of your own nature in the realm of the eight Anagamis (one of the stages of Buddhist practice), how can you drift with the external environment, lose your original true permanence, and forever sink into the cycle of suffering, constantly drifting in the sea of birth and death? The great Bodhisattva (Mahasattva, a great enlightened being) is filled with compassion for this, how can he not be amazed and saddened? Ananda (one of the ten principal disciples of the Buddha) raised doubts in order to break through emotional attachments; Sakyamuni (founder of Buddhism) subtly and meticulously expounded, directly pointing to the source of enlightenment. This can be said to allow an ordinary person to immediately achieve the state of a sage, revealing the perfect and permanent truth in the phenomena of birth and death. The clear words spoken before and after in the Zong Jing Lu (Buddhist scripture) can all fully testify to this. Furthermore, Mazu Daoyi (Zen master of the Tang Dynasty) of Jiangxi asked Liang Zuozhu (a monk proficient in scriptures and treatises), 'What scriptures and treatises are you studying?' Liang Zuozhu replied, 'I am lecturing on thirty scriptures and treatises.' Mazu said, 'When you are lecturing, what do you use to lecture?' Liang Zuozhu replied, 'I use my mind to lecture.' Mazu said, 'The mind is like a performing acrobat, and the intention is like the one who coordinates the performance, how can they explain the scriptures?' Liang Zuozhu replied, 'Could it be that I am lecturing with emptiness?' Mazu said, 'It is precisely with emptiness that you can lecture.' Upon hearing these words, Liang Zuozhu had a great enlightenment, and he stepped down from the platform to prostrate, immediately sweating profusely. Mazu said, 'You dull Acharya, what is the use of prostrating?' That Zuozhu returned to his temple and said to his disciples, 'My lifelong studies, I thought there was no one in the world who could match me, but today I have been completely overturned by a word from the old monk of Kaiyuan Temple. For so long, I have been deceiving you all.' So he disbanded his disciples and entered the Western Mountains alone, and there was no further news of him. Furthermore, a scholar asked Mazu, 'Water has no tendons or bones, yet it can carry a boat of ten thousand bushels, why is that?' Mazu said, 'Here I have neither water nor boat, what are you talking about tendons and bones?' Another practitioner asked Longtan Chongxin (Zen master of the Tang Dynasty), 'I have admired Longtan for a long time, but when I arrived here, I saw neither dragon nor pool.' Longtan said, 'This is precisely because you have personally arrived at Longtan.' Furthermore, a secular official, Wang Changshi (official title), asked Dongshan Liangjie (Zen master of the Tang Dynasty), 'Among the Fifty-two Bodhisattvas (stages of Buddhist practice), why is Myo覺 Bodhisattva (Bodhisattva of the highest rank) not seen?' Dongshan said:
。卻是常侍親見。所以智者大師。一生弘教。雖廣垂開示。唯顯正宗。如止觀中雲。究竟指歸何處。言語道斷。心行處滅。永寂如空。又觀心論中雲。復以傷念一家門徒。隨逐積年。看心稍久。遂不研核問心。是以不染內法。著外文字。偷記注而奔走。負經論而浪行。何不絕語置文。破一微塵。讀大千經卷。若能如上聽法講經。提宗問答。方諧祖意。稱可佛心。如遇此機。可歸宗鏡。
宗鏡錄卷第九十二
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第九十三
慧日永明寺主智覺禪師延壽集
夫宗鏡錄。是實相法門。若信得何福。若毀得何罪。
答。此一心實相之門。般若甚深之旨。于難信之中。或有信者。法利無盡。唯佛能知。若有毀者。謗般若罪。過莫大焉。現世受殃生身陷獄。何以受報如此廣大。以般若是一切世出世間凡聖之母。猶如大地。無物不從地生。或若謗之。則謗一切佛地三寶功德。如十法界中一切眾生。若升若沈。若愚若智。無不皆從般若中來。若不得般若威光。實無一塵可立。如般若經云。欲尊貴自在。乃至欲得菩提。當學般若。又云。若欲得六根完具。當學般若。乃至鬼畜。亦要完具。以此鬼畜。
【現代漢語翻譯】 現代漢語譯本： 這確實是常侍親眼所見。所以智者大師（Zhi Zhe Da Shi，佛教天臺宗的實際創始人），一生弘揚佛法，雖然廣泛地開示教義，但唯獨彰顯正宗。如《止觀》（Zhi Guan，天臺宗的重要著作）中所說：『究竟的歸宿在哪裡？言語的道路斷絕，心的活動也止息，永遠寂靜如同虛空。』又如《觀心論》（Guan Xin Lun，佛教著作）中所說：『又因為憐憫那些跟隨多年的門徒，看心稍微久了，就不再深入研究問心，因此不沾染內在的佛法，而執著于外在的文字，偷偷地記錄註釋而奔走，揹負著經論而隨意行動。』為什麼不停止言語，放下文字，破除一粒微塵，就能讀遍大千世界的經卷？如果能夠像上面所說的聽法講經，提出宗義進行問答，才符合祖師的意願，稱合佛的心意。如果遇到這樣的機會，就可以歸入《宗鏡》（Zong Jing，《宗鏡錄》的簡稱）。
《宗鏡錄》卷第九十二
戊申年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第九十三
慧日永明寺主智覺禪師延壽（Zhi Jue Chanshi Yanshou，永明延壽禪師） 輯
《宗鏡錄》（Zong Jing Lu）是實相法門（Shi Xiang Fa Men，佛教用語，指真實不虛的法門），如果相信它，會有什麼福報？如果譭謗它，會有什麼罪過？
答：這『一心實相』（Yi Xin Shi Xiang，佛教用語，指一切法的真實相狀）之門，是般若（Bo Re，梵語Prajna的音譯，指智慧）甚深的旨意。在難以置信的情況下，或許有人會相信它，那麼所獲得的法益是無窮無盡的，只有佛才能知道。如果有人譭謗它，那麼謗般若的罪過，沒有比這更大的了。現世會遭受災殃，活著的時候就會身陷牢獄。為什麼會受到如此廣大的報應？因為般若是世間和出世間一切凡夫和聖人的母親，就像大地一樣，一切事物都從大地生長出來。如果有人譭謗般若，那就是譭謗一切佛地（Fo Di，指佛的境界）三寶（San Bao，指佛、法、僧）的功德。就像十法界（Shi Fa Jie，佛教宇宙觀中的十種境界）中的一切眾生，無論是上升還是下沉，無論是愚蠢還是智慧，沒有不是從般若中來的。如果得不到般若的威光，實際上沒有一塵可以立足。如《般若經》（Bo Re Jing，般若類經典的總稱）所說：『想要尊貴自在，乃至想要得到菩提（Pu Ti，梵語Bodhi的音譯，指覺悟），應當學習般若。』又說：『如果想要六根（Liu Gen，指眼、耳、鼻、舌、身、意）完具，應當學習般若。』乃至鬼和畜生，也需要完具，因為這些鬼和畜生。
【English Translation】 English version: This was indeed personally witnessed by the Chamberlain. Therefore, Great Master Zhi Zhe (智者大師, the de facto founder of the Tiantai school of Buddhism), throughout his life, propagated the teachings, and although he extensively expounded the doctrines, he only revealed the orthodox tradition. As it is said in 'Zhi Guan' (止觀, an important work of the Tiantai school): 'Where is the ultimate destination? The path of language is cut off, the activity of the mind ceases, and it is eternally silent like emptiness.' And as it is said in 'Guan Xin Lun' (觀心論, a Buddhist text): 'Furthermore, out of compassion for the disciples who have followed for many years, after contemplating the mind for a while, they no longer deeply investigate the question of the mind. Therefore, they are not imbued with the inner Dharma, but are attached to external words, secretly recording notes and running around, carrying the scriptures and treatises and acting recklessly.' Why not stop speaking and put down the texts, and by breaking a single mote of dust, be able to read the scriptures of the great thousand worlds? If one can listen to the Dharma and expound the scriptures as mentioned above, and raise the essential doctrines for questioning and answering, then one will be in harmony with the intention of the patriarchs and in accordance with the mind of the Buddha. If one encounters such an opportunity, one can return to the 'Zong Jing' (宗鏡, short for 'Zong Jing Lu').
Zong Jing Lu, Volume Ninety-Two
Engraved by the Grand Supervisor of the Great Treasury in the Wu Shen Year Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume Ninety-Three
Compiled by Chan Master Yanshou (延壽), Zhi Jue (智覺), Abbot of Hui Ri Yong Ming Temple
'Zong Jing Lu' (宗鏡錄) is the Dharma-gate of True Reality (實相法門, Shi Xiang Fa Men, a Buddhist term referring to the Dharma-gate of true and unconditioned reality). If one believes in it, what blessings will one receive? If one slanders it, what sins will one incur?
Answer: This gate of 'One Mind True Reality' (一心實相, Yi Xin Shi Xiang, a Buddhist term referring to the true aspect of all dharmas) is the profound meaning of Prajna (般若, Bo Re, Sanskrit for wisdom). Among those who find it difficult to believe, there may be some who believe in it, and the benefits of the Dharma they receive will be inexhaustible, which only the Buddha can know. If someone slanders it, then the sin of slandering Prajna is greater than any other. In this life, one will suffer calamities and be imprisoned while alive. Why does one receive such vast retribution? Because Prajna is the mother of all ordinary and noble beings, both worldly and otherworldly, just like the earth, from which all things grow. If someone slanders Prajna, then that is slandering the merits of all the Buddha-lands (佛地, Fo Di, referring to the realm of the Buddhas) and the Three Jewels (三寶, San Bao, referring to the Buddha, the Dharma, and the Sangha). Just like all sentient beings in the Ten Dharma Realms (十法界, Shi Fa Jie, the ten realms of existence in Buddhist cosmology), whether ascending or descending, whether foolish or wise, none of them come from anything other than Prajna. If one does not obtain the majestic light of Prajna, then in reality, not even a mote of dust can be established. As the 'Prajna Sutra' (般若經, Bo Re Jing, the general term for Prajna-related scriptures) says: 'If one desires to be honored and free, and even desires to attain Bodhi (菩提, Pu Ti, Sanskrit for enlightenment), one should study Prajna.' It also says: 'If one desires to have the six faculties (六根, Liu Gen, referring to the eyes, ears, nose, tongue, body, and mind) complete, one should study Prajna.' Even ghosts and animals also need to have them complete, because these ghosts and animals.
皆從學般若來。故知不信宗鏡。無有是處。如諸法無行經云。爾時文殊師利言。世尊。師子吼鼓音王如來滅度之後。爾時有菩薩比丘。名曰喜根。時為法師。質直端正。不壞威儀。不捨世法。爾時眾生。普皆利根。樂聞深論。其喜根法師。于眾人前。不稱讚少欲知足。細行獨處。但教眾人諸法實相。所謂一切法性。即是貪慾之性。貪慾性即是諸法性。瞋恚性即是諸法性。愚癡性即是諸法性。其喜根法師。以是方便教化眾生。眾生所行。皆是一相。各不相是非。所行之道。心無瞋癡。以無瞋癡因緣故。逮得法忍。于佛法中。決定不壞。世尊。爾時復有比丘法師。行菩薩道。名曰勝意。其勝意比丘。護持禁戒。得四禪四無色定。行十二頭陀。世尊。是勝意比丘。有諸弟子。其心輕動。樂見他過。世尊。後於一時。勝意菩薩。入聚落乞食。誤至喜根弟子家。見舍主居士子。即到其所。敷座而坐。為居士子。稱讚少欲知足細行。說無利語過。讚歎遠眾樂獨行者。又于居士子前。復說喜根法師過失。是比丘不實。以邪見道。教化眾生。是雜行者。說淫慾無障礙。瞋恚無障礙。愚癡無障礙。一切諸法。皆無障礙。是居士子利根。得無生法忍。即語勝意比丘。大德。汝知貪慾。為是何法。勝意言。居士。我知貪慾是煩惱。居士子言。
【現代漢語翻譯】 現代漢語譯本 都從學習般若（Prajna，智慧）而來。所以說不相信宗鏡（Zongjing，禪宗的一種思想），是沒有道理的。如同《諸法無行經》所說：『當時文殊師利（Manjusri）說，世尊，師子吼鼓音王如來（Simhanadagarjitasvararaja Tathagata）滅度之後，當時有菩薩比丘，名叫喜根（Xigen），當時作為法師，正直端正，不破壞威儀，不捨棄世間法。當時的眾生，普遍都是利根，喜歡聽聞深刻的理論。這位喜根法師，在眾人面前，不稱讚少欲知足，細行獨處，只是教導眾人諸法的實相，所謂一切法的自性，就是貪慾的自性，貪慾的自性就是諸法的自性，瞋恚的自性就是諸法的自性，愚癡的自性就是諸法的自性。這位喜根法師，用這種方便來教化眾生，眾生所行，都是一相，各自不互相說是非，所行之道，心中沒有瞋癡。因為沒有瞋癡的因緣，所以獲得法忍，在佛法中，決定不會退轉。世尊，當時又有比丘法師，行菩薩道，名叫勝意（Shengyi）。這位勝意比丘，護持禁戒，得到四禪四無色定，修行十二頭陀。世尊，這位勝意比丘，有很多弟子，他們的心輕浮躁動，喜歡看到別人的過錯。世尊，後來在一次，勝意菩薩，進入聚落乞食，錯誤地到了喜根弟子的家。看見舍主居士子，就到他那裡，鋪設座位而坐，為居士子，稱讚少欲知足細行，說沒有利益的語言的過失，讚歎遠離大眾喜歡獨自修行的人。又在居士子面前，又說喜根法師的過失，說這位比丘不真實，用邪見的道，教化眾生，是雜行的人，說淫慾沒有障礙，瞋恚沒有障礙，愚癡沒有障礙，一切諸法，都沒有障礙。這位居士子是利根，得到無生法忍，就對勝意比丘說，大德，您知道貪慾，是什麼法嗎？勝意說，居士，我知道貪慾是煩惱。居士子說，』
【English Translation】 English version All come from studying Prajna (wisdom). Therefore, it is unreasonable to disbelieve in the Zongjing (a thought in Zen Buddhism). As the Sutra of No-Action of All Dharmas says: 'At that time, Manjusri said, World Honored One, after the Nirvana of Simhanadagarjitasvararaja Tathagata (Lion's Roar King Buddha), there was a Bodhisattva Bhikshu named Xigen (Root of Joy), who was a Dharma master at that time, upright and correct, not destroying dignity, and not abandoning worldly dharmas. The sentient beings at that time were generally of sharp faculties and liked to hear profound theories. This Dharma master Xigen did not praise few desires and contentment, subtle practices, and solitary dwelling in front of the crowd, but only taught the sentient beings the true nature of all dharmas, that is, the nature of all dharmas is the nature of greed, the nature of greed is the nature of all dharmas, the nature of anger is the nature of all dharmas, and the nature of ignorance is the nature of all dharmas. This Dharma master Xigen used this expedient means to teach sentient beings, and what sentient beings practiced was all one aspect, and they did not say right and wrong to each other. The path they practiced had no anger or ignorance in their hearts. Because of the cause and condition of no anger or ignorance, they attained Dharma forbearance and would definitely not regress in the Buddhadharma. World Honored One, at that time there was also a Bhikshu Dharma master who practiced the Bodhisattva path, named Shengyi (Superior Intention). This Bhikshu Shengyi upheld the precepts and attained the four Dhyanas and the four formless Samadhis, and practiced the twelve Dhutas. World Honored One, this Bhikshu Shengyi had many disciples whose minds were frivolous and liked to see the faults of others. World Honored One, later at one time, Bodhisattva Shengyi entered a village to beg for food and mistakenly went to the home of a disciple of Xigen. Seeing the householder, he went to him, spread out a seat and sat down, and praised the householder for having few desires, contentment, and subtle practices, and spoke of the faults of unprofitable words, and praised those who stayed away from the crowd and liked to practice alone. Also in front of the householder, he spoke of the faults of Dharma master Xigen, saying that this Bhikshu was not truthful and used the path of wrong views to teach sentient beings, and was a practitioner of mixed practices, saying that lust had no obstacles, anger had no obstacles, ignorance had no obstacles, and all dharmas had no obstacles. This householder was of sharp faculties and attained the forbearance of non-origination, and said to Bhikshu Shengyi, 'Virtuous One, do you know what Dharma greed is?' Shengyi said, 'Householder, I know that greed is affliction.' The householder said,'
大德。是煩惱為在內在外耶。勝意比丘言。不在內。不在外。大德。若貪慾不在內。不在外。不在東西南北。四維上下十方。即是無生。若無生者。云何說若垢若凈。爾時勝意比丘。瞋恚不喜。從座起去。作如是言。是喜根比丘。以妄語法。多惑眾人。是人以不學入音聲法門故。聞佛音聲則喜。聞外道音聲則瞋。于梵行音聲則喜。于非梵行音聲則瞋。以不學入音聲法門故。乃至爾時喜根菩薩。于眾僧前。說是諸偈云。貪慾是涅槃。恚癡亦如是。如此三事中。有無量佛道。若有人分別。貪慾瞋恚癡。是人去佛遠。譬如天與地。菩提與貪慾。是一而非二。皆入一法門。平等無有異。凡夫聞怖畏。去佛道甚遠。貪慾不生滅。不能令心惱。若人有我心。及有得見者。是人為貪慾。將入于地獄。貪慾之實性。即是佛法性。佛法之實性。亦是貪慾性。是二法一相。所謂是無相。若能如是知。則為世間導。若有人分別。是持戒毀戒。以持戒誑故。輕蔑於他人。是人無菩提。亦無有佛法。但自安住立。有所得見中。若住空閑處。自貴而賤人。尚不得生天。何況于菩提。皆由著空閑。住于邪見故。邪見與菩提。皆等無有異。但以名字數。語言故別異。若人通達此。則為近菩提。分別煩惱垢。即是著凈見。無菩提佛法。住有得見中。若貪著
【現代漢語翻譯】 現代漢語譯本 大德，煩惱是在自身之內，還是在自身之外呢？勝意比丘回答說：『不在自身之內，也不在自身之外。』 大德，如果貪慾不在自身之內，也不在自身之外，也不在東西南北，四維上下十方，那就是無生。如果無生，又怎麼能說垢與凈呢？』 當時，勝意比丘生氣不悅，從座位上起身離去，這樣說道：『這位喜根比丘用虛妄的言語，迷惑眾人。這個人因為沒有學習進入音聲法門，所以聽到佛的音聲就歡喜，聽到外道的音聲就嗔恨，對於清凈的修行音聲就歡喜，對於不清凈的修行音聲就嗔恨。因為沒有學習進入音聲法門。』 乃至當時喜根菩薩，在眾僧面前，說了這些偈頌：『貪慾就是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），嗔恚（Anger）和愚癡（Ignorance）也是如此。在這三件事中，有無量的成佛之道。如果有人分別貪慾、嗔恚、愚癡，這個人就遠離佛很遠，譬如天與地。菩提（Bodhi，覺悟）與貪慾，是一而不是二，都進入一個法門，平等沒有差異。凡夫聽了會怖畏，遠離佛道很遠。貪慾不生不滅，不能使內心煩惱。如果人有我執之心，以及有所得之見，這個人就會被貪慾帶入地獄。貪慾的真實本性，就是佛法的本性。佛法的真實本性，也是貪慾的本性。這二法是一個相，所謂的無相。如果能這樣理解，就能成為世間的導師。如果有人分別持戒和毀戒，用持戒來欺騙，輕視他人，這個人就沒有菩提，也沒有佛法。只是安住在自己的立場上，住在有所得的見解中。如果住在空閑的地方，自以為高貴而驕傲，尚且不能生天，更何況是菩提。都是由於執著空閑，住在邪見中。邪見與菩提，都是相等沒有差異的，只是用名字和數量，語言的緣故而有所區別。如果有人通達此理，就接近菩提了。分別煩惱的垢染，就是執著清凈的見解，沒有菩提佛法，住在有所得的見解中。如果貪著...』
【English Translation】 English version 『Venerable Sir, are afflictions within or without?』 The Bhikshu Sheng Yi (Victorious Intention) said, 『Neither within nor without.』 『Venerable Sir, if greed is neither within nor without, nor in the east, west, south, north, the four intermediate directions, above or below, in the ten directions, then it is unborn. If it is unborn, how can one speak of defilement or purity?』 At that time, the Bhikshu Sheng Yi became angry and displeased, rose from his seat and left, saying, 『This Bhikshu Xi Gen (Root of Joy) uses false speech to confuse the masses. This person, because he has not learned to enter the Dharma-gate of sound, rejoices when he hears the Buddha's voice, and becomes angry when he hears the voice of external paths. He rejoices at the sound of pure conduct and becomes angry at the sound of impure conduct, because he has not learned to enter the Dharma-gate of sound.』 Even to the point that the Bodhisattva Xi Gen (Root of Joy), in front of the Sangha (community of monks), spoke these verses: 『Greed is Nirvana (the state of liberation from the cycle of birth and death), anger (Anger) and ignorance (Ignorance) are also like that. Within these three things, there are immeasurable Buddha-paths. If someone distinguishes between greed, anger, and ignorance, that person is far from the Buddha, like heaven and earth. Bodhi (Enlightenment) and greed are one and not two, both entering one Dharma-gate, equal and without difference. Ordinary people hear this and become fearful, far from the Buddha-path. Greed neither arises nor ceases, and cannot trouble the mind. If a person has a sense of self, and has views of attainment, that person will be led into hell by greed. The true nature of greed is the nature of the Buddha-dharma. The true nature of the Buddha-dharma is also the nature of greed. These two dharmas are one aspect, the so-called no-aspect. If one can understand in this way, then one can be a guide for the world. If someone distinguishes between upholding precepts and breaking precepts, using upholding precepts to deceive, and belittling others, that person has no Bodhi and no Buddha-dharma. He only dwells on his own position, dwelling in views of attainment. If one dwells in a secluded place, considering oneself noble and arrogant, one cannot even be born in heaven, let alone attain Bodhi. All are due to attachment to seclusion, dwelling in wrong views. Wrong views and Bodhi are equal and without difference, but are distinguished by names, numbers, and language. If someone understands this, then he is close to Bodhi. Distinguishing the defilement of afflictions is clinging to pure views, without Bodhi or Buddha-dharma, dwelling in views of attainment. If one is attached to...』
佛法。是則遠佛法。貪無礙法故。則還受苦惱。若人無分別。貪慾瞋恚癡。入三毒性故。則為見菩提。是人近佛道。疾得無生忍。若見有為法。與無為法異。是人終不得。解于有為法。若知二性同。必為人中尊。佛不見菩提。亦不見佛法。不著諸法故。降魔成佛道。若欲度眾生。勿分別其性。一切諸眾生。皆同於涅槃。若能如是見。是則得成佛。其心不閑靜。而現閑靜相。是于天人中。則為是大賊。是人無菩提。亦無有佛法。若作如是愿。我當得作佛。如是之凡夫。無明力所牽。佛法湛清凈。其喻如虛空。此中無可取。亦無有可舍。佛不得佛道。亦不度眾生。凡夫強分別。作佛度眾生。是人于佛法。則為甚大遠。若見眾生苦。則是受苦者。眾生無眾生。而說有眾生。住眾生相中。則無有菩提。若人見眾生。是畢竟解脫。無有淫恚癡。知是為世將。若人見眾生。不見非眾生。不得佛法實。佛同眾生性。若能如是知。則為世間將。乃至說是諸偈法時。三萬諸天子。得無生法忍。萬八千人。漏盡解脫。即時地裂。勝意比丘。墮大地獄。以是業障罪因緣故。百千億那由他劫。于大地獄。受諸苦毒。從地獄出。七十四萬世。常被誹謗。若干百千劫。乃至不聞佛之名字。自是已后。還得值佛。出家學道。而無志樂。於六十二萬世。
常返道入俗。亦以業障餘罪故。于若干百千世。諸根闇鈍。世尊。爾時喜根法師。於今東方過十萬億佛土。有國名寶莊嚴。于中得阿耨多羅三藐三菩提。號曰勝光明威德王如來。應供正遍知。今現在彼。其勝意比丘。今我身是。世尊。我未入如是法相門時。受。如是苦。分別苦。顛倒苦。是故若發菩薩心者。若發小乘心者。不欲起如是業障罪。不欲受如是苦惱者。不應拒逆佛法。無有處所可生瞋癡。佛告文殊師利。汝聞是諸偈。得何等利。世尊。我畢是業障罪已。聞是偈因緣故。所在生處。利根智慧。得深法忍。巧說深法。文殊師利。為誰力故。能憶如是無量阿僧祇劫罪業因緣。世尊。諸菩薩有所念。有所說。有所思惟。皆是佛之神力。所以者何。一切諸法。皆從佛出。故知若不信宗鏡中所說實相之理。則如勝意比丘。沒魂受裂地之大苦。若有信如是說。則如文殊師利。智慧演深法之妙辯。信毀交報。因果無差。普勸后賢。應深信受。若信般若福。廣具前文。今述謗方等罪。略引誠證。如大般若經中。廣說謗法之罪。謂此方墮阿鼻地獄。此土劫壞。罪猶未畢。移置他方阿鼻地獄中。他方復經劫壞。罪亦未盡。復移他方。如是巡歷十方。十方各經劫盡。還生此土阿鼻地獄中。千佛出世。救之猶難。若欲說其所受之身。聞
【現代漢語翻譯】 現代漢語譯本 常從佛道返回世俗。也因為過去世的業障和剩餘罪業，在無數百千世中，諸根（眼、耳、鼻、舌、身、意）遲鈍昏暗。世尊（佛陀的尊稱）。當時的喜根法師，如今在東方，經過十萬億佛土的地方，有一個國家名為寶莊嚴，他在那裡證得了阿耨多羅三藐三菩提（無上正等正覺），佛號為勝光明威德王如來（如來十號之一，意為以殊勝光明和威德著稱的佛），應供（如來十號之一，意為值得供養），正遍知（如來十號之一，意為真正且普遍地知曉一切）。現在就在那個世界。那位勝意比丘，就是現在的我。世尊，我未進入這種法相門（深入瞭解佛法真諦的途徑）時，承受了這樣的苦，分別是苦，顛倒苦。因此，如果發菩薩心（立志普度眾生之心）的人，如果發小乘心（只求自身解脫之心）的人，不希望生起這樣的業障罪，不希望承受這樣的苦惱，就不應該拒絕違逆佛法，不應該在任何地方生起嗔恨和愚癡。佛告訴文殊師利（菩薩名）：你聽了這些偈頌，得到了什麼利益？世尊，我了結了這些業障罪之後，因為聽了這些偈頌的因緣，無論生在何處，都具有敏銳的根性和智慧，獲得對甚深佛法的忍可，能夠巧妙地宣說甚深佛法。文殊師利，是因為誰的力量，能夠憶起這樣無量阿僧祇劫（極長的時間單位）的罪業因緣？世尊，諸位菩薩的所念、所說、所思惟，都是佛的神力加持。這是為什麼呢？因為一切諸法，都從佛而出。所以要知道，如果不相信宗鏡錄中所說的實相之理，就會像勝意比丘一樣，魂魄受損，承受裂地獄的大苦。如果有人相信這樣的說法，就會像文殊師利一樣，以智慧演說甚深佛法的巧妙辯才。相信和譭謗，各有其報應，因果不會有差錯。普遍勸告後來的賢者，應該深深地信受。如果相信般若（智慧）的福德，詳細具備在前文。現在敘述誹謗方等經典（大乘經典）的罪過，略微引用一些真實的證據。如《大般若經》中，廣泛地敘述了誹謗佛法的罪過，說此人會墮入阿鼻地獄（八大地獄中最苦之處），即使這個世界毀滅，罪業仍然沒有結束，會被轉移到其他世界的阿鼻地獄中。其他世界又經歷劫難毀滅，罪業依然沒有結束，又會被轉移到其他世界。這樣巡迴經歷十方世界，十方世界各自經歷劫難毀滅后，還會回到這個世界的阿鼻地獄中。即使千佛出世，想要救度他也非常困難。如果要說他所受的身體，聽到的
【English Translation】 English version He often returns from the path of enlightenment to the mundane world. Also, due to the remaining sins and karmic obstacles from past lives, his faculties (eyes, ears, nose, tongue, body, and mind) were dull and obscured for countless hundreds of thousands of lifetimes. World Honored One (a title for the Buddha). The Dharma Master Joyful Roots at that time is now in the east, passing through hundreds of thousands of trillions of Buddha lands, in a country named Treasure Adornment, where he attained Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment) and is known as the Tathagata (one of the ten titles of a Buddha, meaning 'Thus Gone One') King of Supreme Light, Majestic Virtue, Worthy of Offerings (one of the ten titles of a Buddha, meaning 'worthy of receiving offerings'), Perfectly and Completely Enlightened (one of the ten titles of a Buddha, meaning 'one who knows everything perfectly and completely'). He is now present in that world. That Bhikshu (monk) Supreme Intent is who I am now. World Honored One, before I entered this Dharma-characteristic gate (the path to deeply understand the true meaning of the Dharma), I endured such suffering, the suffering of discrimination, the suffering of delusion. Therefore, if those who aspire to Bodhicitta (the mind of enlightenment, the aspiration to liberate all beings), if those who aspire to the Hinayana (the 'small vehicle,' focused on individual liberation), do not wish to generate such karmic obstacles and sins, do not wish to endure such suffering and distress, they should not reject or go against the Buddha's Dharma, and they should not give rise to anger and ignorance in any place. The Buddha told Manjushri (a Bodhisattva): What benefit did you receive from hearing these verses? World Honored One, after I finished these karmic obstacles and sins, because of the cause and condition of hearing these verses, wherever I was born, I possessed sharp faculties and wisdom, attained deep Dharma-kshanti (acceptance of the Dharma), and was able to skillfully expound the profound Dharma. Manjushri, by whose power were you able to remember such countless Asankhya kalpas (extremely long periods of time) of the causes and conditions of sinful karma? World Honored One, the thoughts, words, and contemplations of all Bodhisattvas are due to the divine power of the Buddha. Why is this? Because all Dharmas (teachings, phenomena) come from the Buddha. Therefore, know that if one does not believe in the reality as explained in the Zongjing Lu (a Buddhist text), one will be like the Bhikshu Supreme Intent, suffering the great pain of having one's soul damaged in the splitting-earth hell. If one believes in such teachings, one will be like Manjushri, with the wisdom to eloquently expound the profound Dharma. Belief and slander each have their retribution, and cause and effect are without error. I universally advise future virtuous ones to deeply believe and accept this. If one believes in the merit of Prajna (wisdom), the details are fully described in the previous text. Now, I will describe the sins of slandering the Vaipulya Sutras (Mahayana Sutras), briefly citing some true evidence. As in the Mahaprajnaparamita Sutra, the sins of slandering the Dharma are extensively described, saying that this person will fall into the Avici Hell (the most painful of the eight great hells), and even if this world is destroyed, the sins will not be exhausted, and they will be transferred to the Avici Hell in other worlds. If other worlds also experience kalpa destruction, the sins will still not be exhausted, and they will be transferred to other worlds. In this way, they will travel through the ten directions, and after the ten directions have each experienced kalpa destruction, they will return to the Avici Hell in this world. Even if a thousand Buddhas appear in the world, it will be difficult to save them. If one were to describe the body they receive, the sounds they hear
者當吐熱血而死故。善現請說所受之身。佛竟不說。乃至華嚴地獄天子。法華不輕四眾。皆是不信。悉墮阿鼻。若有聞者。應須驚懼。以爲鑑誡。普曉群蒙。次明信毀現受報者。第一明信者。唐釋慧璇。姓董氏。住襄陽。少出家。聽三論。初住光福寺。居山頂。引汲為勞。明欲往他寺。夜見神人。身長一丈。衣以紫袍。頂禮璇曰。請住於此。常講大乘經。勿以小乘為慮。其小乘者。如高山無水。不能利人。大乘經者。猶如大海。自止此山。多佛出世。一人讀誦說大乘。能令所住。珍寶光明。眷屬榮勝。若有小乘。前事並失。唯愿弘持。勿孤所望。法師須水。此易得耳。來月八日。定當得之。自往劍南慈母山大泉。請一龍王去也。言已不現。恰至來月七日夜。大風卒起。從西南來。雷震雨霔。唯見清泉。香而且美。合衆幸。及亡龍泉。漸便干竭。信之為益。其類是焉。第二明毀者。佛藏經云。于未來世。當有比丘。不修身戒。心慧。是人輕笑如來。所說畢竟空法。又云。若有聞空。即當驚畏。是人可愍。直至地獄。無有救者。唐釋慧眺。姓莊氏。少出家。以小乘為業。住襄陽報善寺哲公座下。龍泉。開講三論。心生不忍。曰三論明空。講者著空。發言訖。舌出三尺。眼耳鼻並皆流血。七日不語。有伏律師。聞其拔舌。告
【現代漢語翻譯】 如果有人不相信佛法，就會吐血而死。須菩提(Subhuti，佛陀十大弟子之一，解空第一)請佛陀解釋這種受報應的身體。佛陀始終沒有說。乃至《華嚴經》(Avatamsaka Sutra)中的地獄天子，《法華經》(Lotus Sutra)中常不輕菩薩(Sadāparibhūta，總是輕視他人，最終通過懺悔獲得解脫的菩薩)對四眾(比丘、比丘尼、優婆塞、優婆夷)的不敬，這些都是不信的表現，都會墮入阿鼻地獄(Avīci，八大地獄中最苦的一個)。如果有人聽到這些，應該感到驚懼，以此爲鑑，普遍告誡大家。接下來闡明相信和誹謗佛法所受的現世報應。第一部分說明相信佛法的人。唐朝的釋慧璇，姓董，住在襄陽。年輕時出家，學習三論宗(Sanlun，佛教宗派，又名空宗或般若宗)。最初住在光福寺的山頂，取水很辛苦。他打算去其他寺廟。晚上夢見一位神人，身高一丈，身穿紫色袍子，向慧璇頂禮說：『請您住在這裡，經常講大乘經典(Mahayana Sutras)，不要考慮小乘(Hinayana)。小乘就像高山沒有水，不能利益他人。大乘經典就像大海。如果您能住在這座山裡，將來會有很多佛出世。一個人讀誦宣講大乘經典，能使他所住的地方充滿珍寶光明，眷屬榮耀興盛。如果有人修習小乘，之前的一切都會失去。希望您能弘揚大乘，不要辜負我的期望。法師您需要水，這很容易得到。下個月的初八，一定會得到。我會親自去劍南慈母山的大泉，請一位龍王來。』說完就不見了。到了下個月初七的晚上，突然颳起大風，從西南方向吹來，雷聲震動，大雨傾盆。只見一股清泉涌出，又香又甜。大家都很高興。原來的龍泉漸漸乾涸了。這就是相信佛法帶來的好處。第二部分說明誹謗佛法的人。《佛藏經》(Buddha-garbha Sutra)中說：『在未來世，會有一些比丘(bhikkhu，男性出家人)不修身、戒、心、慧。這些人會輕視嘲笑如來說的畢竟空法。』又說：『如果有人聽到空性(emptiness)，就會感到驚恐畏懼。這樣的人很可憐，會一直墮入地獄，沒有人能救他。』唐朝的釋慧眺，姓莊，年輕時出家，以小乘為業。住在襄陽報善寺哲公的座下。在龍泉開講三論宗。心中感到不忍，說：『三論宗闡明空性，講的人也執著于空性。』說完，舌頭伸出三尺，眼睛、耳朵、鼻子都流血。七天說不出話。有位伏律師聽到他拔舌的事情，告訴了大家。
【English Translation】 Those who disbelieve will vomit blood and die. Subhuti (one of the ten major disciples of the Buddha, foremost in understanding emptiness) asked the Buddha to explain the body that receives such retribution. The Buddha never explained. Even the celestial beings of hell in the Avatamsaka Sutra, and Sadāparibhūta (a Bodhisattva who always despised others but eventually attained liberation through repentance) who disrespected the four assemblies (bhikkhus, bhikkhunis, upasakas, and upasikas) in the Lotus Sutra, all represent disbelief and will fall into Avīci hell (the most painful of the eight great hells). Those who hear of this should be alarmed and take it as a warning, universally admonishing everyone. Next, it clarifies the present-life retributions for believing in and slandering the Dharma. The first part explains those who believe in the Dharma. During the Tang Dynasty, the monk Hui Xuan, whose surname was Dong, lived in Xiangyang. He became a monk at a young age and studied the Sanlun school (Sanlun, a Buddhist school also known as the Madhyamaka or Prajna school). Initially, he lived on the summit of Guangfu Temple, and fetching water was laborious. He intended to go to another temple. At night, he saw a divine being, one zhang (approx. 10 feet) tall, wearing a purple robe, who bowed to Hui Xuan and said, 'Please stay here and often lecture on the Mahayana Sutras. Do not be concerned with the Hinayana. The Hinayana is like a high mountain without water, unable to benefit others. The Mahayana Sutras are like the great ocean. If you can stay on this mountain, many Buddhas will appear in the future. A person who recites and expounds the Mahayana Sutras can cause the place where he lives to be filled with treasures and light, and his family to be glorious and prosperous. If someone practices the Hinayana, everything before will be lost. I hope you can propagate the Mahayana and not disappoint my expectations. You need water, Dharma Master, and it will be easy to obtain. On the eighth day of next month, you will surely get it. I will personally go to the great spring of Cimu Mountain in Jiannan to invite a Dragon King.' After speaking, he disappeared. On the evening of the seventh day of the next month, a strong wind suddenly arose, coming from the southwest, with thunder and heavy rain. Only a clear spring was seen gushing forth, fragrant and sweet. Everyone was delighted. The original Dragon Spring gradually dried up. This is the benefit brought by believing in the Dharma. The second part explains those who slander the Dharma. The Buddha-garbha Sutra says, 'In the future, there will be some bhikkhus (male monastics) who do not cultivate their body, precepts, mind, and wisdom. These people will despise and ridicule the ultimate emptiness taught by the Tathagata.' It also says, 'If someone hears of emptiness, they will be terrified and fearful. Such a person is pitiful and will fall into hell forever, and no one can save them.' During the Tang Dynasty, the monk Hui Tiao, whose surname was Zhuang, became a monk at a young age and practiced the Hinayana. He lived under the seat of Master Zhe of Baoshan Temple in Xiangyang. He began lecturing on the Sanlun school at Longquan. He felt unbearable in his heart and said, 'The Sanlun school elucidates emptiness, and those who lecture on it are also attached to emptiness.' After speaking, his tongue extended three chi (approx. 3 feet), and blood flowed from his eyes, ears, and nose. He could not speak for seven days. A Vinaya Master heard about his tongue being pulled out and told everyone.
已。汝太癡也。一言譭謗。罪過五逆。可信大乘。方得免耳。乃令燒香發願。懺悔前言。舌還收入。遂往哲公所。誓心斂跡。唯聽大乘。后往香山神足寺。足不跨閫。常習大乘。時講華嚴等經。用申懺謝。常于眾中。陳其前失。獨處一房。常坐常念。貞觀十一年。四月三日。在寺后松林坐禪。見有三人來。形貌奇異。禮拜。請受菩薩戒訖。曰。禪師大利根。若不改心信大乘者。千佛出世。猶在地獄。又昔有人謗大乘。臨終出現牛聲。則知華報昭然。果報寧失。已上皆是障深不信。或智淺謬傳。依文起見。悉成謗法。如文殊師利巡行經云。文殊師利言。大德舍利弗。若人說言。過去未來現在如來。有依不依。如是之人則謗如來。何以故。真如無念。亦無所念。真如不退。真如無相。今宗鏡大意。所錄之文。或祖或教。但有一字一句。若理若事。若智若行。皆悉迴向。指歸真如一心。何者。心之實性。名曰真如。性以不改為義。真以無偽得名。如則不變不異。以此心性。周遍圓融。橫該十方。豎徹三際。至一切時處。未嘗間斷。凡有一毫善根。悉皆迴向。唸唸合真如之體。體無不寂。一一順真如之用。用何有窮。所以但契一如。自含眾德。如華嚴經中。真如相迴向有一百句。一一句中。無不同指。皆為成就一心妙門。如經
【現代漢語翻譯】 現代漢語譯本： 『已。汝太癡也。一言譭謗。罪過五逆。可信大乘。方得免耳。』（罷了，你太愚癡了！一句譭謗，罪過等同五逆重罪。只有相信大乘佛法，才能免除罪過。）於是讓他燒香發願，懺悔之前的言論，他的舌頭才恢復正常。之後他前往哲公處，發誓收斂心神，只聽聞大乘佛法。後來又前往香山神足寺，足不出戶，常修習大乘佛法。當時講授《華嚴經》等經典，用以表達懺悔之意。常常在眾人面前，陳述自己之前的過失。獨自居住在一個房間里，常常禪坐唸佛。貞觀十一年四月三日，在寺廟后的松林中坐禪，見到有三個人前來，形貌奇異，向他禮拜，請求受菩薩戒。之後說：『禪師您是大利根之人，如果不是改變心意相信大乘佛法，即使千佛出世，仍然會在地獄之中。』又從前有人譭謗大乘佛法，臨終時出現牛的叫聲，由此可知花報（初期顯現的果報）昭然可見，果報（最終的報應）怎麼會落空呢？以上這些都是因為業障深重不相信，或者智慧淺薄錯誤傳達，依據文字而產生偏見，都會構成譭謗佛法。如同《文殊師利巡行經》所說：文殊師利說：『大德舍利弗，如果有人說過去、未來、現在的如來，有依靠或不依靠，這樣的人就是在譭謗如來。』為什麼呢？因為真如沒有念頭，也沒有所念之物。真如不會退轉，真如沒有形相。現在《宗鏡》的大意，所收錄的文章，無論是祖師的開示還是佛教的教義，只要有一個字一句，無論是理還是事，無論是智慧還是修行，都全部迴向，指向真如一心。什麼是真如呢？心的真實體性，名為真如。『性』以不改變為含義，『真』以沒有虛偽而得名，『如』則是不變不異。以此心性，周遍圓融，橫向包含十方，縱向貫穿過去、現在、未來三世，在一切時間地點，未曾間斷。凡是有一毫的善根，都全部迴向，唸唸與真如的本體相合。本體沒有不寂靜的，一一順應真如的作用，作用哪裡會有窮盡？所以只要契合一如，自然包含眾多功德。如《華嚴經》中，真如相迴向有一百句，每一句都無不同樣指向，都是爲了成就一心妙門。如經...
【English Translation】 English version: 『Enough. You are too foolish. A single word of slander is a sin equivalent to the five rebellious acts. Only by believing in the Mahayana can you be spared.』 Thereupon, he was instructed to burn incense and make vows, repenting for his previous words, and his tongue returned to normal. Afterward, he went to where Master Zhe was, vowing to restrain his mind and only listen to the Mahayana. Later, he went to the的神足寺 (Shénzú Sì, Temple of Divine Feet) on 香山 (Xiāngshān, Fragrant Mountain), never stepping outside the gate, and constantly practiced the Mahayana. At that time, he lectured on the 《華嚴經》 (Huáyán Jīng, Avataṃsaka Sutra) and other scriptures, to express his repentance. He often confessed his past mistakes in front of the assembly. Living alone in a room, he constantly meditated and recited the Buddha's name. On the third day of the fourth month of the eleventh year of the 貞觀 (Zhēnguān) era (of the Tang Dynasty), while meditating in the pine forest behind the temple, he saw three people coming, with strange appearances. They bowed to him and requested to receive the Bodhisattva precepts. Then they said, 『Zen Master, you have great roots. If you do not change your mind and believe in the Mahayana, even if a thousand Buddhas appear in the world, you will still be in hell.』 Also, in the past, someone slandered the Mahayana, and at the time of death, the sound of a cow appeared. From this, we know that the flower retribution (early manifestation of karmic consequences) is clearly visible, how could the fruit retribution (final karmic consequences) be lost? All of the above are due to deep obstructions and disbelief, or shallow wisdom and erroneous transmission, clinging to the literal meaning and giving rise to biased views, all of which constitute slandering the Dharma. As the 《文殊師利巡行經》 (Wénshūshīlì Xúnxíng Jīng, Mañjuśrīparibhāṣāsūtra) says: 文殊師利 (Wénshūshīlì, Mañjuśrī) said, 『Virtuous Śāriputra, if someone says that the past, future, and present Tathagatas have reliance or non-reliance, such a person is slandering the Tathagata.』 Why? Because 真如 (zhēnrú, tathatā, suchness) has no thought, nor is there anything to be thought of. 真如 (zhēnrú, tathatā, suchness) does not regress, 真如 (zhēnrú, tathatā, suchness) has no form. Now, the main idea of the 《宗鏡》 (Zōngjìng, Mirror of the Source), the texts recorded, whether from patriarchs or teachings, even if it is just one word or one sentence, whether it is principle or matter, whether it is wisdom or practice, all are dedicated and directed towards the one mind of 真如 (zhēnrú, tathatā, suchness). What is 真如 (zhēnrú, tathatā, suchness)? The real nature of the mind is called 真如 (zhēnrú, tathatā, suchness). 『Nature』 means unchanging, 『True』 is named for being without falsehood, and 『Suchness』 is unchanging and undifferentiated. With this nature of mind, it is pervasive and all-encompassing, horizontally including the ten directions, and vertically penetrating the past, present, and future three periods of time, without interruption at all times and places. All good roots, even a hair's breadth, are all dedicated, and every thought is in accordance with the essence of 真如 (zhēnrú, tathatā, suchness). The essence is never not still, and every action is in accordance with the function of 真如 (zhēnrú, tathatā, suchness). Where would the function have an end? Therefore, as long as one is in accord with the one suchness, it naturally contains many virtues. As in the 《華嚴經》 (Huáyán Jīng, Avataṃsaka Sutra), there are one hundred verses of dedication to the aspect of 真如 (zhēnrú, tathatā, suchness), and every verse points to the same thing, all for the purpose of accomplishing the wonderful gate of the one mind. As the sutra...
云。佛子。此菩薩摩訶薩。正念明瞭。其心堅住。遠離迷惑。專意修行。深心不動。成不壞業。趣一切智。終不退轉。志求大乘。勇猛無畏。植諸德本。普安世間。生勝善根。修白凈法。大悲增長。心寶成就。乃至譬如真如。遍一切處。無有邊際。善根迴向。亦復如是。遍一切處。無有邊際。譬如真如。真實為性。善根迴向。亦復如是。了一切法。真實為性。譬如真如恒守本性。無有改變。善根迴向。亦復如是。守其本性。始終不改。譬如真如。以一切法。無性為性。善根迴向。亦復如是。了一切法。無性為性。譬如真如。無相為相。善根迴向。亦復如是。了一切法。無相為相。譬如真如。若有得者。終無退轉。善根迴向。亦復如是。若有得者。于諸佛法。永不退轉。譬如真如。一切諸佛之所行處。善根迴向。亦復如是。一切如來所行之處。譬如真如。離境界相。而為境界。善根迴向。亦復如是。離境界相。而為三世一切諸佛圓滿境界。譬如真如。能有安立。善根迴向。亦復如是。悉能安立一切眾生。譬如真如。性常隨順。善根迴向。亦復如是。盡未來劫。隨順不斷。譬如真如。無能測量。善根迴向。亦復如是。等虛空界。盡眾生心。無能測量。譬如真如。充滿一切。善根迴向。亦復如是。一剎那中。普周法界。譬如
【現代漢語翻譯】 現代漢語譯本： 佛子啊，這位菩薩摩訶薩，以正確的念頭和清晰的覺知，使其心堅定安住，遠離迷惑，專心致志地修行，以深刻的心念不動搖，成就不可破壞的業，趨向一切智慧，最終不會退轉。他立志追求大乘佛法，勇猛無畏，種植各種功德的根本，普遍安樂世間，生出殊勝的善根，修習清凈的法門，使大悲心增長，成就如珍寶般的心。乃至譬如真如（Tathata，事物的真實本性），遍及一切處，沒有邊際，善根的迴向也像這樣，遍及一切處，沒有邊際。譬如真如，以真實為本性，善根的迴向也像這樣，了知一切法以真實為本性。譬如真如恒常守護其本性，沒有改變，善根的迴向也像這樣，守護其本性，始終不改變。譬如真如，以一切法無自性為自性，善根的迴向也像這樣，了知一切法以無自性為自性。譬如真如，以無相為相，善根的迴向也像這樣，了知一切法以無相為相。譬如真如，若有人證得，終究不會退轉，善根的迴向也像這樣，若有人證得，對於諸佛的法，永遠不會退轉。譬如真如，是一切諸佛所行之處，善根的迴向也像這樣，是一切如來所行之處。譬如真如，遠離境界相，而作為境界，善根的迴向也像這樣，遠離境界相，而成為三世一切諸佛圓滿的境界。譬如真如，能夠有所安立，善根的迴向也像這樣，能夠安立一切眾生。譬如真如，其性常隨順，善根的迴向也像這樣，盡未來劫，隨順不斷。譬如真如，無法測量，善根的迴向也像這樣，等同虛空界，窮盡眾生心，無法測量。譬如真如，充滿一切，善根的迴向也像這樣，在一剎那間，普遍周遍法界。譬如
【English Translation】 English version: O, sons of the Buddha, this Bodhisattva-Mahasattva (great being of Bodhi), with right mindfulness and clear understanding, makes his mind firm and steadfast, stays away from delusion, focuses intently on cultivation, with a deep mind that does not waver, accomplishes indestructible karma, moves towards all wisdom, and ultimately will not regress. He aspires to the Great Vehicle (Mahayana), is courageous and fearless, plants the roots of all virtues, brings universal peace to the world, generates supreme good roots, cultivates pure and immaculate dharmas, increases great compassion, and achieves a mind like a precious jewel. Even like the Tathata (the true nature of things), pervading all places without limit, the dedication of merit is also like this, pervading all places without limit. Like the Tathata, whose nature is truth, the dedication of merit is also like this, understanding that all dharmas have truth as their nature. Like the Tathata, constantly guarding its original nature without change, the dedication of merit is also like this, guarding its original nature, never changing from beginning to end. Like the Tathata, whose nature is the non-self-nature of all dharmas, the dedication of merit is also like this, understanding that all dharmas have non-self-nature as their nature. Like the Tathata, whose form is formlessness, the dedication of merit is also like this, understanding that all dharmas have formlessness as their form. Like the Tathata, if someone attains it, will never regress, the dedication of merit is also like this, if someone attains it, will never regress from the Buddhadharmas. Like the Tathata, the place where all Buddhas walk, the dedication of merit is also like this, the place where all Tathagatas walk. Like the Tathata, being apart from the characteristics of realms, yet being a realm, the dedication of merit is also like this, being apart from the characteristics of realms, yet being the perfect realm of all Buddhas of the three times. Like the Tathata, being able to establish, the dedication of merit is also like this, being able to establish all sentient beings. Like the Tathata, whose nature is always compliant, the dedication of merit is also like this, compliant and continuous throughout the endless future. Like the Tathata, immeasurable, the dedication of merit is also like this, equal to the realm of space, exhausting the minds of sentient beings, immeasurable. Like the Tathata, filling everything, the dedication of merit is also like this, pervading the entire Dharma Realm in an instant. Like
真如。常住無盡。善根迴向。亦復如是。究竟無盡。譬如真如。無有比對。善根迴向。亦復如是。普能圓滿一切佛法。無有比對。譬如真如。體性堅固。善根迴向。亦復如是。體性堅固。非諸惑惱之所能沮。譬如真如。不可破壞。善根迴向。亦復如是。一切眾生。不能損壞。譬如真如。照明為體。善根迴向。亦復如是。以普照明。而為其性。譬如真如。無所不在。善根迴向。亦復如是。於一切處。悉無不在。譬如真如。遍一切時。善根迴向。亦復如是。遍一切時。譬如真如。性常清凈。善根迴向。亦復如是。住於世間。而體清凈。譬如真如。於法無礙。善根迴向。亦復如是。周行一切。而無所礙。譬如真如。為眾法眼。善根迴向。亦復如是。能為一切眾生作眼。譬如真如。性無勞倦。善根迴向。亦復如是。修行一切菩薩諸行恒無勞倦。譬如真如。體性甚深。善根迴向。亦復如是。其性甚深。譬如真如。無有一物。善根迴向。亦復如是。了知其性。無有一物。譬如真如。性非出現。善根迴向。亦復如是。其體微妙。難可得見。譬如真如。離眾垢翳。善根迴向。亦復如是。慧眼清凈。離諸癡翳。譬如真如。性無與等。善根迴向。亦復如是。成就一切諸菩薩行。最上無等。譬如真如。體性寂靜。善根迴向。亦復如是。善能隨
【現代漢語翻譯】 現代漢語譯本： 真如（Tathata，事物的真實本性）。常住無盡。善根迴向（transfer of merit）。亦復如是。究竟無盡。譬如真如。無有比對。善根迴向。亦復如是。普能圓滿一切佛法。無有比對。譬如真如。體性堅固。善根迴向。亦復如是。體性堅固。非諸惑惱之所能沮。譬如真如。不可破壞。善根迴向。亦復如是。一切眾生。不能損壞。譬如真如。照明為體。善根迴向。亦復如是。以普照明。而為其性。譬如真如。無所不在。善根迴向。亦復如是。於一切處。悉無不在。譬如真如。遍一切時。善根迴向。亦復如是。遍一切時。譬如真如。性常清凈。善根迴向。亦復如是。住於世間。而體清凈。譬如真如。於法無礙。善根迴向。亦復如是。周行一切。而無所礙。譬如真如。為眾法眼。善根迴向。亦復如是。能為一切眾生作眼。譬如真如。性無勞倦。善根迴向。亦復如是。修行一切菩薩諸行恒無勞倦。譬如真如。體性甚深。善根迴向。亦復如是。其性甚深。譬如真如。無有一物。善根迴向。亦復如是。了知其性。無有一物。譬如真如。性非出現。善根迴向。亦復如是。其體微妙。難可得見。譬如真如。離眾垢翳。善根迴向。亦復如是。慧眼清凈。離諸癡翳。譬如真如。性無與等。善根迴向。亦復如是。成就一切諸菩薩行。最上無等。譬如真如。體性寂靜。善根迴向。亦復如是。善能隨
【English Translation】 English version: Tathata (the true nature of things). Permanently abiding and endless. The transfer of merit is also like this, ultimately endless. Just as Tathata is incomparable, the transfer of merit is also like this, universally able to perfect all Buddha-dharmas, without comparison. Just as Tathata is firm in its essence, the transfer of merit is also like this, firm in its essence, not to be obstructed by any delusions or afflictions. Just as Tathata is indestructible, the transfer of merit is also like this, unable to be damaged by all sentient beings. Just as Tathata takes illumination as its essence, the transfer of merit is also like this, taking universal illumination as its nature. Just as Tathata is omnipresent, the transfer of merit is also like this, being present in all places. Just as Tathata pervades all time, the transfer of merit is also like this, pervading all time. Just as Tathata is always pure in nature, the transfer of merit is also like this, abiding in the world, yet pure in essence. Just as Tathata is unobstructed in the Dharma, the transfer of merit is also like this, circulating everywhere without obstruction. Just as Tathata is the eye of all Dharmas, the transfer of merit is also like this, able to be the eye for all sentient beings. Just as Tathata is tireless in nature, the transfer of merit is also like this, constantly tireless in cultivating all Bodhisattva practices. Just as Tathata is extremely profound in essence, the transfer of merit is also like this, its nature being extremely profound. Just as Tathata is devoid of any thing, the transfer of merit is also like this, understanding its nature to be devoid of any thing. Just as Tathata's nature is non-appearing, the transfer of merit is also like this, its essence being subtle and difficult to see. Just as Tathata is free from all defilements and obscurations, the transfer of merit is also like this, the eye of wisdom being pure, free from all obscurations of ignorance. Just as Tathata's nature is without equal, the transfer of merit is also like this, accomplishing all Bodhisattva practices, being supreme and without equal. Just as Tathata is tranquil in essence, the transfer of merit is also like this, skillfully able to follow
順寂靜之法。譬如真如。無有根本。善根迴向。亦復如是。能入一切無根本法。譬如真如。體性無邊。善根迴向。亦復如是。凈諸眾生。其數無邊。譬如真如。體性無著。善根迴向。亦復如是。畢竟遠離一切諸著。譬如真如。無有障礙。善根迴向。亦復如是。除滅一切世間障礙。譬如真如。非世所行。善根迴向。亦復如是。非諸世間之所能行。譬如真如。體性無住。善根迴向。亦復如是。一切生死。皆非所住。譬如真如。性無所作。善根迴向。亦復如是。一切所作。悉皆舍離。譬如真如。體性安住。善根迴向。亦復如是。安住真實。譬如真如。與一切法。而共相應。善根迴向。亦復如是。與諸菩薩。聽聞修習。而共相應。譬如真如。一切法中性常平等。善根迴向。亦復如是。于諸世間。修平等行。譬如真如。不離諸法。善根迴向。亦復如是。盡未來際。不捨世間。譬如真如。一切法中畢竟無盡。善根迴向。亦復如是。于諸眾生。迴向無盡。譬如真如。與一切法。無有相違。善根迴向。亦復如是。不違三世一切佛法。譬如真如。普攝諸法。善根迴向。亦復如是。盡攝一切眾生善根。譬如真如。與一切法。同其體性。善根迴向。亦復如是。與三世佛。同一體性。譬如真如。與一切法。不相舍離。善根迴向。亦復如是。攝持
【現代漢語翻譯】 現代漢語譯本：遵循寂靜之法，就像真如（tathata，事物的真實本性）一樣，沒有根本。善根迴向（punya-parinamana，功德迴向），也像這樣，能進入一切沒有根本的法。就像真如一樣，體性無邊無際，善根迴向也像這樣，凈化無邊數量的眾生。就像真如一樣，體性沒有執著，善根迴向也像這樣，最終遠離一切執著。就像真如一樣，沒有障礙，善根迴向也像這樣，消除世間一切障礙。就像真如一樣，不是世間所能行，善根迴向也像這樣，不是世間眾生所能行。就像真如一樣，體性沒有住處，善根迴向也像這樣，一切生死都不是所住之處。就像真如一樣，本性沒有作為，善根迴向也像這樣，一切作為都舍離。就像真如一樣，體性安住，善根迴向也像這樣，安住于真實。就像真如一樣，與一切法共同相應，善根迴向也像這樣，與諸菩薩聽聞修習共同相應。就像真如一樣，在一切法中本性常恒平等，善根迴向也像這樣，在世間修平等之行。就像真如一樣，不離諸法，善根迴向也像這樣，直到未來際，都不捨棄世間。就像真如一樣，在一切法中畢竟無盡，善根迴向也像這樣，對於眾生，迴向無盡。就像真如一樣，與一切法沒有相違背，善根迴向也像這樣，不違背過去、現在、未來三世一切佛法。就像真如一樣，普遍攝取諸法，善根迴向也像這樣，完全攝取一切眾生的善根。就像真如一樣，與一切法同其體性，善根迴向也像這樣，與過去、現在、未來三世諸佛同一體性。就像真如一樣，與一切法不相舍離，善根迴向也像這樣，攝持……
【English Translation】 English version: Abiding in the Dharma of quiescence, just like Tathata (真如, the true nature of things), which has no basis. The dedication of merit (善根迴向, punya-parinamana) is also like this, able to enter all Dharmas without a basis. Just like Tathata, whose essence is boundless, the dedication of merit is also like this, purifying countless sentient beings. Just like Tathata, whose essence is without attachment, the dedication of merit is also like this, ultimately distancing itself from all attachments. Just like Tathata, which has no obstruction, the dedication of merit is also like this, removing all worldly obstructions. Just like Tathata, which is not practiced by the world, the dedication of merit is also like this, not able to be practiced by worldly beings. Just like Tathata, whose essence has no abiding, the dedication of merit is also like this, all birth and death are not places of abiding. Just like Tathata, whose nature is without action, the dedication of merit is also like this, all actions are relinquished. Just like Tathata, whose essence is abiding, the dedication of merit is also like this, abiding in truth. Just like Tathata, which is in accordance with all Dharmas, the dedication of merit is also like this, in accordance with the Bodhisattvas who listen, learn, and practice. Just like Tathata, whose nature is always equal in all Dharmas, the dedication of merit is also like this, cultivating equality in the world. Just like Tathata, which does not depart from all Dharmas, the dedication of merit is also like this, not abandoning the world until the end of future time. Just like Tathata, which is ultimately inexhaustible in all Dharmas, the dedication of merit is also like this, the dedication to sentient beings is inexhaustible. Just like Tathata, which is not contradictory to all Dharmas, the dedication of merit is also like this, not contradicting all the Buddha-Dharma of the three times (past, present, and future). Just like Tathata, which universally gathers all Dharmas, the dedication of merit is also like this, completely gathering the good roots of all sentient beings. Just like Tathata, whose essence is the same as all Dharmas, the dedication of merit is also like this, having the same essence as the Buddhas of the three times. Just like Tathata, which is not separate from all Dharmas, the dedication of merit is also like this, upholding…
一切世出世法。譬如真如。無能映蔽。善根迴向。亦復如是。一切世間無能映蔽。譬如真如。不可動搖。善根迴向。亦復如是。一切魔業無能動搖。譬如真如。性無垢濁。善根迴向。亦復如是。修菩薩行。無有垢濁。譬如真如。無有變易。善根迴向。亦復如是。愍念眾生。心無變易。譬如真如。不可窮盡。善根迴向。亦復如是。非諸世法所能窮盡。譬如真如。性常覺悟。善根迴向。亦復如是。普能覺悟一切諸法。譬如真如。不可失壞。善根迴向。亦復如是。于諸眾生起勝志願。永不失壞。譬如真如。能大照明。善根迴向。亦復如是。以大智光。照諸世間。譬如真如。不可言說。善根迴向。亦復如是。一切言語。所不可說。譬如真如。持諸世間。善根迴向。亦復如是。能持一切菩薩諸行。譬如真如。隨世言說。善根迴向。亦復如是。隨順一切智慧言說。譬如真如。遍一切法。善根迴向。亦復如是。遍於十方一切佛剎。現大神通。成等正覺。譬如真如。無有分別。善根迴向。亦復如是。于諸世間。無所分別。譬如真如。遍一切身。善根迴向。亦復如是。遍十方剎。無量身中。譬如真如。體性無生。善根迴向。亦復如是。方便示生而無所生。譬如真如。無所不在。善根迴向。亦復如是。十方三世諸佛土中。普現神通而無不在
【現代漢語翻譯】 現代漢語譯本 一切世間法和出世間法，都像真如（Tathata，事物的真實本性）一樣，沒有什麼能夠遮蔽它。善根的迴向也是如此，一切世間的事物都不能遮蔽它。 就像真如（Tathata，事物的真實本性）一樣，不可動搖。善根的迴向也是如此，一切魔的作為都不能動搖它。 就像真如（Tathata，事物的真實本性）一樣，其自性沒有污垢。善根的迴向也是如此，修菩薩行時，沒有污垢。 就像真如（Tathata，事物的真實本性）一樣，沒有變易。善根的迴向也是如此，憐憫眾生的心沒有變易。 就像真如（Tathata，事物的真實本性）一樣，不可窮盡。善根的迴向也是如此，不是世間法所能窮盡的。 就像真如（Tathata，事物的真實本性）一樣，其自性常常覺悟。善根的迴向也是如此，普遍能夠覺悟一切諸法。 就像真如（Tathata，事物的真實本性）一樣，不可失壞。善根的迴向也是如此，對於眾生髮起殊勝的願望，永遠不會失壞。 就像真如（Tathata，事物的真實本性）一樣，能夠大放光明。善根的迴向也是如此，用大智慧的光芒，照亮世間。 就像真如（Tathata，事物的真實本性）一樣，不可言說。善根的迴向也是如此，一切言語都無法說清。 就像真如（Tathata，事物的真實本性）一樣，持守世間。善根的迴向也是如此，能夠持守一切菩薩的修行。 就像真如（Tathata，事物的真實本性）一樣，隨順世間的言說。善根的迴向也是如此，隨順一切智慧的言說。 就像真如（Tathata，事物的真實本性）一樣，遍及一切法。善根的迴向也是如此，遍及十方一切佛剎（Buddha-kshetra，佛的國土），顯現大神通，成就無上正等正覺（Anuttara-samyak-sambodhi，無上的、正確的、完全的覺悟）。 就像真如（Tathata，事物的真實本性）一樣，沒有分別。善根的迴向也是如此，對於世間沒有分別。 就像真如（Tathata，事物的真實本性）一樣，遍及一切身。善根的迴向也是如此，遍及十方佛剎（Buddha-kshetra，佛的國土），在無量身中顯現。 就像真如（Tathata，事物的真實本性）一樣，其體性沒有生。善根的迴向也是如此，方便示現出生而實際上沒有生。 就像真如（Tathata，事物的真實本性）一樣，無所不在。善根的迴向也是如此，在十方三世諸佛的國土中，普遍顯現神通而無所不在。
【English Translation】 English version All worldly and transcendental dharmas are like Tathata (the true nature of things), which nothing can obscure. The dedication of wholesome roots is also like this, nothing in the world can obscure it. Just as Tathata (the true nature of things) is immovable, so too is the dedication of wholesome roots, which cannot be shaken by any demonic deeds. Just as Tathata (the true nature of things) is by nature without defilement, so too is the dedication of wholesome roots, which is without defilement when practicing the Bodhisattva path. Just as Tathata (the true nature of things) is without change, so too is the dedication of wholesome roots, the mind of compassion for sentient beings is without change. Just as Tathata (the true nature of things) is inexhaustible, so too is the dedication of wholesome roots, which cannot be exhausted by worldly dharmas. Just as Tathata (the true nature of things) is by nature always awakened, so too is the dedication of wholesome roots, which is universally capable of awakening all dharmas. Just as Tathata (the true nature of things) cannot be destroyed, so too is the dedication of wholesome roots, which generates supreme aspirations for all sentient beings and is never destroyed. Just as Tathata (the true nature of things) can greatly illuminate, so too is the dedication of wholesome roots, which illuminates the world with the light of great wisdom. Just as Tathata (the true nature of things) is inexpressible, so too is the dedication of wholesome roots, which cannot be described by any language. Just as Tathata (the true nature of things) upholds the world, so too is the dedication of wholesome roots, which can uphold all the practices of Bodhisattvas. Just as Tathata (the true nature of things) accords with worldly speech, so too is the dedication of wholesome roots, which accords with all speech of wisdom. Just as Tathata (the true nature of things) pervades all dharmas, so too is the dedication of wholesome roots, which pervades all Buddha-kshetras (Buddha-fields) in the ten directions, manifesting great supernormal powers and attaining Anuttara-samyak-sambodhi (unexcelled complete and perfect enlightenment). Just as Tathata (the true nature of things) is without discrimination, so too is the dedication of wholesome roots, which is without discrimination in the world. Just as Tathata (the true nature of things) pervades all bodies, so too is the dedication of wholesome roots, which pervades the Buddha-kshetras (Buddha-fields) in the ten directions, manifesting in countless bodies. Just as Tathata (the true nature of things) is by nature unborn, so too is the dedication of wholesome roots, which expediently demonstrates birth but is actually unborn. Just as Tathata (the true nature of things) is omnipresent, so too is the dedication of wholesome roots, which universally manifests supernormal powers in the Buddha lands of the ten directions and three times, and is omnipresent.
。譬如真如。遍在於夜。善根迴向。亦復如是。於一切夜放大光明。施作佛事。譬如真如。遍在於晝。善根迴向。亦復如是。悉令一切在晝眾生。見佛神變演不退輪。離垢清凈無空過者。譬如真如。遍在半月。及以一月。善根迴向。亦復如是。于諸世間次第時節。得善方便。於一念中知一切時。譬如真如。遍在年歲。善根迴向。亦復如是。住無量劫。明瞭成熟一切諸根。皆令圓滿。譬如真如。遍成壞劫。善根迴向。亦復如是。住一切劫清凈無染。教化眾生咸令清凈。譬如真如。盡未來際。善根迴向。亦復如是。盡未來際。修諸菩薩清凈妙行。成滿大愿無有退轉。譬如真如。遍住三世。善根迴向。亦復如是。令諸眾生。於一剎那見三世佛。未曾一念而有舍離。譬如真如。遍一切處。善根迴向。亦復如是。超出三界。周行一切悉得自在。譬如真如。住有無法。善根迴向。亦復如是。了達一切有無之法。畢竟清凈。譬如真如。體性清凈。善根迴向。亦復如是。能以方便集助道法。凈治一切諸菩薩行。譬如真如。體性明潔。善根迴向。亦復如是。令諸菩薩。悉得三昧明潔之心。譬如真如。體性無垢。善根迴向。亦復如是。遠離諸垢。滿足一切諸清凈意。譬如真如。無我我所。善根迴向。亦復如是。以無我我所清凈之心。充滿十
【現代漢語翻譯】 現代漢語譯本： 譬如真如（Tathata，事物的真實本性）。遍在於夜晚。善根迴向（transfer of merit，功德迴向）。亦復如是。於一切夜晚放大光明。施作佛事。譬如真如。遍在於白晝。善根迴向。亦復如是。悉令一切在白晝眾生。見佛神變演不退輪。離垢清凈無空過者。 譬如真如。遍在半月。及以一月。善根迴向。亦復如是。于諸世間次第時節。得善方便。於一念中知一切時。譬如真如。遍在年歲。善根迴向。亦復如是。住無量劫。明瞭成熟一切諸根。皆令圓滿。 譬如真如。遍成壞劫。善根迴向。亦復如是。住一切劫清凈無染。教化眾生咸令清凈。譬如真如。盡未來際。善根迴向。亦復如是。盡未來際。修諸菩薩清凈妙行。成滿大愿無有退轉。 譬如真如。遍住三世。善根迴向。亦復如是。令諸眾生。於一剎那見三世佛。未曾一念而有舍離。譬如真如。遍一切處。善根迴向。亦復如是。超出三界。周行一切悉得自在。 譬如真如。住有無法。善根迴向。亦復如是。了達一切有無之法。畢竟清凈。譬如真如。體性清凈。善根迴向。亦復如是。能以方便集助道法。凈治一切諸菩薩行。 譬如真如。體性明潔。善根迴向。亦復如是。令諸菩薩。悉得三昧（Samadhi，禪定）明潔之心。譬如真如。體性無垢。善根迴向。亦復如是。遠離諸垢。滿足一切諸清凈意。譬如真如。無我我所。善根迴向。亦復如是。以無我我所清凈之心。充滿十
【English Translation】 English version: For example, Suchness (Tathata, the true nature of things) pervades the night. The transfer of merit (善根迴向) is also like this, emitting great light in all nights, performing the works of the Buddha. For example, Suchness pervades the day. The transfer of merit is also like this, enabling all sentient beings in the daytime to see the Buddha's miraculous transformations, expounding the irreversible wheel of Dharma, free from defilement, pure, and without wasting time. For example, Suchness pervades half a month and a full month. The transfer of merit is also like this, obtaining skillful means in the sequential seasons of all worlds, knowing all times in a single thought. For example, Suchness pervades the years. The transfer of merit is also like this, abiding for immeasurable kalpas, clearly maturing all roots, making them all complete. For example, Suchness pervades the kalpas of formation and destruction. The transfer of merit is also like this, abiding in all kalpas, pure and undefiled, teaching and transforming sentient beings, making them all pure. For example, Suchness extends to the end of the future. The transfer of merit is also like this, cultivating the pure and wonderful practices of all Bodhisattvas to the end of the future, fulfilling great vows without regression. For example, Suchness abides in the three periods of time. The transfer of merit is also like this, enabling sentient beings to see the Buddhas of the three periods of time in a single moment, never abandoning them even for a single thought. For example, Suchness pervades all places. The transfer of merit is also like this, transcending the three realms, traveling everywhere, obtaining complete freedom. For example, Suchness abides in existence and non-existence. The transfer of merit is also like this, understanding all dharmas of existence and non-existence, ultimately pure. For example, Suchness is pure in nature. The transfer of merit is also like this, able to skillfully gather auxiliary practices, purifying all the practices of the Bodhisattvas. For example, Suchness is bright and pure in nature. The transfer of merit is also like this, enabling all Bodhisattvas to obtain the bright and pure mind of Samadhi (禪定). For example, Suchness is immaculate in nature. The transfer of merit is also like this, being far from all defilements, fulfilling all pure intentions. For example, Suchness is without self or what belongs to self. The transfer of merit is also like this, filling the ten
方諸佛國土。譬如真如。體性平等。善根迴向。亦復如是。獲得平等一切智智。照了諸法離諸癡翳。譬如真如。超諸數量。善根迴向。亦復如是。與超數量一切智乘大力法藏而同止住。興遍十方一切世界廣大法雲。譬如真如。平等安住。善根迴向。亦復如是。發生一切諸菩薩行。平等住於一切智道。譬如真如。遍住一切諸眾生界。善根迴向。亦復如是。滿足無礙一切種智。于眾生界悉現在前。譬如真如。無有分別。普住一切音聲智中。善根迴向。亦復如是。具足一切諸言音智。能普示現種種言音。開示眾生。譬如真如。永離世間。善根迴向。亦復如是。普使眾生。永出世間。譬如真如。體性廣大。善根迴向。亦復如是。悉能受持去來今世廣大佛法。恒不忘失。勤修一切菩薩諸行。譬如真如。無有間息。善根迴向。亦復如是。為欲安處一切眾生於大智地。於一切劫修菩薩行。無有間息。譬如真如。體性寬廣。遍一切法。善根迴向。亦復如是。凈念無礙。普攝一切寬廣法門。譬如真如。遍攝群品。善根迴向。亦復如是。證得無量品類之智。修諸菩薩真實妙行。譬如真如。無所取著。善根迴向。亦復如是。於一切法皆無所取。除滅一切世間取著。普令清凈。譬如真如。體性不動。善根迴向。亦復如是。安住普賢圓滿行愿。畢
【現代漢語翻譯】 現代漢語譯本： 如同十方諸佛國土，譬如真如（Tathata，事物的真實本性），其體性平等無二，善根迴向（transfer of merit）也是如此，能獲得平等的一切智智（sarvajna-jnana，對一切事物和一切存在方式的知識），照亮一切法，遠離一切愚癡和矇蔽。譬如真如超越一切數量，善根迴向也是如此，與超越數量的一切智乘（vehicle of omniscience）的大力法藏共同安住，興起遍佈十方一切世界的廣大法雲。譬如真如平等安住，善根迴向也是如此，發生一切諸菩薩行（Bodhisattva practices），平等安住於一切智道。譬如真如遍住一切諸眾生界，善根迴向也是如此，滿足無礙的一切種智（sarvakarajnata，對一切事物的所有方面的知識），在眾生界中全部顯現。譬如真如沒有分別，普遍安住於一切音聲智中，善根迴向也是如此，具足一切諸言音智，能普遍示現種種言音，開示眾生。譬如真如永遠遠離世間，善根迴向也是如此，普遍使眾生永遠脫離世間。譬如真如體性廣大，善根迴向也是如此，能夠完全受持過去、現在、未來世的廣大佛法，恒常不忘失，勤奮修習一切菩薩諸行。譬如真如沒有間斷停息，善根迴向也是如此，爲了安置一切眾生於大智之地，在一切劫中修菩薩行，沒有間斷停息。譬如真如體性寬廣，遍及一切法，善根迴向也是如此，清凈的念力沒有障礙，普遍攝取一切寬廣的法門。譬如真如普遍攝取各種品類，善根迴向也是如此，證得無量品類的智慧，修習諸菩薩真實的妙行。譬如真如沒有執取和貪著，善根迴向也是如此，對於一切法都沒有執取，消除一切世間的執著，普遍使之清凈。譬如真如體性不動搖，善根迴向也是如此，安住于普賢（Samantabhadra，象徵一切諸佛的普遍賢善的菩薩）圓滿的行愿，最終成就。
【English Translation】 English version: Like the Buddha lands in all directions, just as is Suchness (Tathata, the true nature of things), its essence is equal. The dedication of merit is also like this, obtaining equal all-knowing wisdom (sarvajna-jnana, knowledge of all things and all modes of being), illuminating all dharmas, and being free from all ignorance and obscurations. Just as Suchness transcends all numbers, the dedication of merit is also like this, dwelling together with the great treasure of the Dharma of the vehicle of omniscience (vehicle of omniscience) that transcends numbers, raising vast clouds of Dharma that pervade all worlds in the ten directions. Just as Suchness dwells in equality, the dedication of merit is also like this, generating all the practices of the Bodhisattvas (Bodhisattva practices), dwelling equally on the path of omniscience. Just as Suchness dwells throughout all realms of sentient beings, the dedication of merit is also like this, fulfilling unobstructed all-knowing wisdom (sarvakarajnata, knowledge of all aspects of all things), and appearing fully in the realms of sentient beings. Just as Suchness is without discrimination, dwelling universally in the wisdom of all sounds, the dedication of merit is also like this, possessing all the wisdom of all languages, able to universally manifest all kinds of languages, and enlightening sentient beings. Just as Suchness is forever free from the world, the dedication of merit is also like this, universally enabling sentient beings to forever transcend the world. Just as Suchness is vast in essence, the dedication of merit is also like this, able to fully uphold the vast Buddha Dharma of the past, present, and future, constantly without forgetting, diligently cultivating all the practices of the Bodhisattvas. Just as Suchness is without interruption, the dedication of merit is also like this, in order to settle all sentient beings in the ground of great wisdom, cultivating the practices of the Bodhisattvas for all kalpas, without interruption. Just as Suchness is broad in essence, pervading all dharmas, the dedication of merit is also like this, pure mindfulness is unobstructed, universally gathering all broad Dharma doors. Just as Suchness universally gathers all categories, the dedication of merit is also like this, attaining the wisdom of immeasurable categories, cultivating the true and wonderful practices of the Bodhisattvas. Just as Suchness has no attachment, the dedication of merit is also like this, having no attachment to all dharmas, eliminating all worldly attachments, and universally purifying them. Just as Suchness is unwavering in essence, the dedication of merit is also like this, dwelling in the perfect vows and practices of Samantabhadra (Samantabhadra, a Bodhisattva symbolizing the universal virtue of all Buddhas), to the very end.
竟不動。譬如真如。是佛境界。善根迴向。亦復如是。令諸眾生滿足一切大智境界。滅煩惱境悉令清凈。譬如真如。無能制伏。善根迴向。亦復如是。不為一切眾魔事業外道邪論之所制伏。譬如真如。非是可修。非不可修。善根迴向。亦復如是。舍離一切妄想取著。于修不修無有分別。譬如真如。無有退舍。善根迴向。亦復如是。常見諸佛發菩提心。大誓莊嚴永無退舍。譬如真如。普攝一切世間言音。善根迴向。亦復如是。能得一切差別言音神通智慧。普發一切種種言詞。譬如真如。於一切法無所希求。善根迴向。亦復如是。令諸眾生乘普賢乘。而出離。於一切法無所貪求。譬如真如。住一切地。善根迴向。亦復如是。令一切眾生舍世間地住智慧地。以普賢行而自莊嚴。譬如真如。無有斷絕。善根迴向。亦復如是。於一切法得無所畏。隨其類音處處演說。無有斷絕。譬如真如。舍離諸漏。善根迴向。亦復如是。令一切眾產生就法智。了達於法。圓滿菩提無漏功德。譬如真如。無有少法而能壞亂。令其少分非是覺悟。善根迴向。亦復如是。普令開悟一切諸法。其心無量。遍周法界。譬如真如。過去非始。未來非未。現在非異。善根迴向。亦復如是。為一切眾生新新恒起菩提心願。普使清凈。永離生死。譬如真如。於三界
【現代漢語翻譯】 現代漢語譯本 『竟不動。譬如真如（Tathata，事物的真實本性）。是佛境界。善根迴向（transfer of merit）。亦復如是。令諸眾生滿足一切大智境界。滅煩惱境悉令清凈。譬如真如。無能制伏。善根迴向。亦復如是。不為一切眾魔事業外道邪論之所制伏。譬如真如。非是可修。非不可修。善根迴向。亦復如是。舍離一切妄想取著。于修不修無有分別。譬如真如。無有退舍。善根迴向。亦復如是。常見諸佛發菩提心（Bodhicitta，覺悟之心）。大誓莊嚴永無退舍。譬如真如。普攝一切世間言音。善根迴向。亦復如是。能得一切差別言音神通智慧。普發一切種種言詞。譬如真如。於一切法無所希求。善根迴向。亦復如是。令諸眾生乘普賢乘（Samantabhadra』s Vehicle）。而出離。於一切法無所貪求。譬如真如。住一切地。善根迴向。亦復如是。令一切眾生舍世間地住智慧地。以普賢行（Samantabhadra』s practices）而自莊嚴。譬如真如。無有斷絕。善根迴向。亦復如是。於一切法得無所畏。隨其類音處處演說。無有斷絕。譬如真如。舍離諸漏。善根迴向。亦復如是。令一切眾產生就法智。了達於法。圓滿菩提無漏功德。譬如真如。無有少法而能壞亂。令其少分非是覺悟。善根迴向。亦復如是。普令開悟一切諸法。其心無量。遍周法界。譬如真如。過去非始。未來非未。現在非異。善根迴向。亦復如是。為一切眾生新新恒起菩提心願。普使清凈。永離生死。譬如真如。於三界』 『完全不動搖。譬如真如（Tathata，事物的真實本性）的境界，這就是佛的境界。善根的迴向也是如此，能使一切眾生滿足一切大智慧的境界，滅除煩惱的境界，使一切都清凈。譬如真如，沒有任何事物可以制伏它，善根的迴向也是如此，不被一切眾魔的事業和外道的邪論所制伏。譬如真如，不是可以修習的，也不是不可以修習的，善根的迴向也是如此，捨棄一切妄想和執著，對於修習與不修習沒有分別。譬如真如，沒有退舍，善根的迴向也是如此，常見諸佛發起菩提心（Bodhicitta，覺悟之心），以大誓願莊嚴自身，永遠沒有退舍。譬如真如，普遍攝取一切世間的語言聲音，善根的迴向也是如此，能夠獲得一切差別的語言聲音神通智慧，普遍發出一切種種的言詞。譬如真如，對於一切法沒有希求，善根的迴向也是如此，使一切眾生乘坐普賢乘（Samantabhadra』s Vehicle），從而出離，對於一切法沒有貪求。譬如真如，安住於一切地，善根的迴向也是如此，使一切眾生捨棄世間地，安住于智慧地，以普賢行（Samantabhadra』s practices）來莊嚴自身。譬如真如，沒有斷絕，善根的迴向也是如此，對於一切法得到無所畏懼，隨著眾生的根器和語言，處處演說佛法，沒有斷絕。譬如真如，舍離一切煩惱，善根的迴向也是如此，使一切眾產生就法智，了達於法，圓滿菩提的無漏功德。譬如真如，沒有絲毫的法能夠破壞擾亂它，使它的少部分不是覺悟的，善根的迴向也是如此，普遍使一切眾生開悟一切諸法，其心無量，遍佈整個法界。譬如真如，過去沒有開始，未來沒有結束，現在沒有差異，善根的迴向也是如此，為一切眾生不斷地生起菩提心願，普遍使他們清凈，永遠脫離生死。譬如真如，在三界』
【English Translation】 English version 『Remaining completely unmoved. For example, suchness (Tathata, the true nature of things). This is the realm of the Buddhas. The dedication of merit is also like this, enabling all sentient beings to fulfill all realms of great wisdom, extinguishing the realms of afflictions, and making everything pure. For example, suchness cannot be subdued by anything. The dedication of merit is also like this, not being subdued by the activities of all demons or the heretical theories of external paths. For example, suchness is neither something to be cultivated nor something not to be cultivated. The dedication of merit is also like this, abandoning all delusions and attachments, without distinguishing between cultivation and non-cultivation. For example, suchness has no retreat or abandonment. The dedication of merit is also like this, constantly seeing all Buddhas generating the mind of enlightenment (Bodhicitta), adorned with great vows, never retreating or abandoning. For example, suchness universally encompasses all worldly languages and sounds. The dedication of merit is also like this, able to attain all differentiated languages, supernatural powers, and wisdom, universally uttering all kinds of words. For example, suchness has no desires for any dharma. The dedication of merit is also like this, enabling all sentient beings to ride the vehicle of Samantabhadra (Samantabhadra』s Vehicle) and be liberated, without craving for any dharma. For example, suchness abides in all grounds. The dedication of merit is also like this, enabling all sentient beings to abandon worldly grounds and abide in the grounds of wisdom, adorning themselves with the practices of Samantabhadra (Samantabhadra』s practices). For example, suchness has no cessation. The dedication of merit is also like this, attaining fearlessness in all dharmas, expounding everywhere according to their respective languages, without cessation. For example, suchness abandons all outflows. The dedication of merit is also like this, enabling all sentient beings to accomplish the wisdom of dharma, understand the dharma, and perfect the undefiled merits of enlightenment. For example, suchness has no dharma that can corrupt or disturb it, causing even a small part of it to be non-enlightened. The dedication of merit is also like this, universally enlightening all dharmas, with its mind immeasurable, pervading the entire dharma realm. For example, suchness has no beginning in the past, no end in the future, and no difference in the present. The dedication of merit is also like this, constantly generating new vows of enlightenment for all sentient beings, universally purifying them, and eternally liberating them from birth and death. For example, suchness, in the three realms』
中無所分別。善根迴向。亦復如是。現在念念心常覺悟。過去未來皆悉清凈。譬如真如。成就一切諸佛菩薩。善根迴向。亦復如是。發起一切大愿方便。成就諸佛廣大智慧。譬如真如。究竟清凈。不與一切諸煩惱俱。善根迴向。亦復如是。能滅一切眾生煩惱。圓滿一切清凈智慧。釋曰。是知百句之內。一一義中。無一字而不約心明。無一行而不隨性起。可謂真該行末。無一一行而非真。行徹真原。無一一真而非行。如是則理事周備。心境融通。匪著有以凝空。免滯真而染俗。能令頓生正信。步步成菩薩之因門。直顯圓修。唸唸滿諸佛之果海。所以具錄百句。廣大全文。究竟證明。宗鏡妙旨。今則普勸十方學士。一切后賢。但願道富人貧。情疏德厚。以法為侶。以智為先。用慈修身。開物是務。為法施主。匪吝家風。無問不從。有疑咸決。則履佛行處免負本心。妙行恒新。至道如在。所以證道歌云。窮釋子。口稱貧。實是身貧道不貧。貧則身常披縷褐。道則心藏無價珍。無價珍。用無盡。利物應時終不吝。三身四智體中圓。八解六通心地印。斯則以法界為身。虛空為量。情亡取捨。見泯自他。以物心為心。何門不順。以彼意為意。何法能違。入宗鏡中。法爾如是。故書云。以兆人之耳聽。以四海之目視。以己身知人身。
【現代漢語翻譯】 現代漢語譯本： 心中沒有分別。善根迴向也是如此。現在每個念頭都保持覺悟，過去和未來都完全清凈，就像真如（tathata，事物的真實本性）一樣，成就一切諸佛菩薩。善根迴向也是如此，發起一切大愿方便，成就諸佛廣大的智慧，就像真如一樣，究竟清凈，不與一切煩惱相伴。善根迴向也是如此，能夠滅除一切眾生的煩惱，圓滿一切清凈的智慧。 解釋說：由此可知，這百句之內，每一句的意義中，沒有一個字不是圍繞心來闡明的，沒有一行不是順應自性而生起的。可以說是真理涵蓋了行為的末端，沒有一行不是真理的體現；行為貫穿了真理的本源，沒有一個真理不是行為的體現。這樣，事和理就周全完備，心和境就融合貫通，不會執著于有而凝固於空，避免滯留在真而沾染世俗。能夠使人立刻產生正確的信仰，步步成就菩薩的因地之門，直接彰顯圓滿的修持，唸唸充滿諸佛的果海。所以完整地記錄這百句，廣大全文，究竟地證明《宗鏡錄》的精妙宗旨。現在普遍勸告十方學士，一切後來的賢者，只希望道業富有而個人貧窮，情感疏淡而德行深厚，以佛法為伴侶，以智慧為先導，用慈悲來修養身心，以開悟萬物為己任，做佛法的施主，不吝嗇自己的家風，無論什麼問題都回答，有什麼疑問都解決，這樣就能遵循佛的足跡而不會辜負自己的本心，妙行恒常更新，至道就在眼前。所以《證道歌》說：『窮和尚，口頭上自稱貧窮，實際上是身貧而道不貧。貧窮則身上常常穿著粗布衣，道則心中藏著無價的珍寶。無價的珍寶，用之不盡，利益眾生隨時都不吝嗇。三身四智在本體中圓滿，八解六通在心地中印證。』這就是以法界為自身，以虛空為度量，情感消亡而沒有取捨，見解泯滅而沒有自他，以萬物之心為心，什麼門徑不順暢？以眾生的意願為意願，什麼佛法會違背？進入《宗鏡錄》中，自然而然就是這樣。所以《尚書》說：『用眾人的耳朵聽，用四海的眼睛看，用自己的身體來了解別人的身體。』
【English Translation】 English version: There is no differentiation in the mind. The dedication of wholesome roots is also like this. The mind is constantly aware in every present moment, and the past and future are completely pure, like Suchness (tathata, the true nature of things), accomplishing all Buddhas and Bodhisattvas. The dedication of wholesome roots is also like this, initiating all great vows and skillful means, accomplishing the vast wisdom of all Buddhas, like Suchness, ultimately pure, not associated with any afflictions. The dedication of wholesome roots is also like this, able to extinguish all sentient beings' afflictions, and perfect all pure wisdom. It is explained: From this, it can be known that within these hundred sentences, in the meaning of each sentence, there is not a single word that does not clarify the mind, and not a single line that does not arise in accordance with the nature. It can be said that truth encompasses the end of action, and no action is not a manifestation of truth; action penetrates the origin of truth, and no truth is not a manifestation of action. Thus, principle and phenomena are fully prepared, and mind and environment are fused and interconnected, not clinging to existence and solidifying into emptiness, avoiding stagnation in truth and being tainted by the mundane. It can enable one to immediately generate correct faith, step by step accomplishing the causal door of a Bodhisattva, directly revealing complete cultivation, and filling the ocean of fruits of all Buddhas in every moment. Therefore, the complete recording of these hundred sentences, the vast full text, ultimately proves the profound essence of the Zong Jing Lu (Record of the Source Mirror). Now, I universally exhort scholars of the ten directions, all later sages, only hoping that the path is rich while the person is poor, emotions are sparse while virtue is profound, taking the Dharma as a companion, taking wisdom as a guide, cultivating oneself with compassion, taking the enlightenment of all things as one's duty, being a Dharma benefactor, not being stingy with one's family style, answering all questions, and resolving all doubts, so that one can follow the footsteps of the Buddha without betraying one's original mind, wonderful actions are constantly renewed, and the ultimate path is as if it is right here. Therefore, the Song of Enlightenment says: 'The poor monk, verbally claims poverty, but in reality, the body is poor but the path is not poor. Being poor, the body often wears coarse cloth, but the path is that the mind contains priceless treasures. Priceless treasures, used without end, benefiting beings are never stingy. The three bodies and four wisdoms are complete in the essence, and the eight liberations and six supernatural powers are imprinted in the mind ground.' This is taking the Dharma realm as the body, taking emptiness as the measure, emotions cease and there is no taking or rejecting, views disappear and there is no self or other, taking the heart of all things as one's own heart, what path is not smooth? Taking the intentions of beings as one's own intentions, what Dharma can be violated? Entering the Zong Jing Lu, it is naturally like this. Therefore, the Book of Documents says: 'Use the ears of the multitude to listen, use the eyes of the four seas to see, use one's own body to understand the bodies of others.'
以己心知人心。聖人無常心。以百姓為心。又云。攝己從他。萬事消和。攝他從己諸事競起。則內外指歸。證明無盡。
問。信受譭謗此宗鏡法。罪福何重。
答。此乃群賢之父。諸佛之母。萬善由生。信謗豈不獲報重耶。所以法華經云。又如大梵天王。一切眾生之父。此經亦復如是。一切聖賢學無學。及發菩薩心者之父。起信鈔云。若謗此法。以深自害。亦害他人。斷絕一切三寶之種。一切如來。皆依此法得涅槃故。一切菩薩。因之修行。得入佛智故。
宗鏡錄卷第九十三
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第九十四
慧日永明寺主智覺禪師延壽集
引證章第三
夫所目宗鏡。大旨煥然。前雖問答決疑。猶慮難信。上根才覽。頓入總持之門。中下雖觀。猶墮狐疑之地。今重為信力未深。纖疑不斷者。更引大乘經一百二十本。諸祖語一百二十本。賢聖集六十本。都三百本之微言。總一佛乘之真訓。可謂舉一字而攝無邊教海。立一理而收無盡真詮。一一標宗。同龍宮之遍覽。重重引證。若鷲嶺之親聞。普令眠雲立雪之人。坐參知識。遂使究理探玄之者。盡入圓宗。尋古佛之叢林。如臨皎日。履祖師
【現代漢語翻譯】 現代漢語譯本： 以自己的心去了解別人的心。聖人沒有固定的心，而是以百姓的心為心。還有人說：『約束自己順從他人，萬事就能消解和睦；約束他人順從自己，各種爭端就會興起。』那麼，對內對外所指向的歸宿，就能證明是無窮無盡的。 問：信受或譭謗這部《宗鏡》之法，罪過或福報有多重？ 答：這部法是所有賢人的父親，所有諸佛的母親，萬種善行的來源。信受或譭謗它，難道不會獲得深重的報應嗎？所以《法華經》說：『又如大梵天王，是一切眾生的父親，這部經也像這樣，是一切聖賢、有學無學之人，以及發菩薩心之人的父親。』《起信鈔》說：『如果譭謗此法，會深深地傷害自己，也會傷害他人，斷絕一切三寶的種子。一切如來，都是依靠此法而得涅槃；一切菩薩，都是因此修行，得以進入佛的智慧。』 《宗鏡錄》卷第九十三 戊申年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》 《宗鏡錄》卷第九十四 慧日永明寺住持智覺禪師延壽 輯 引證章第三 所要闡明的《宗鏡》，其大旨已經非常明顯。前面雖然通過問答來解決疑惑，但仍然擔心難以令人信服。上等根器的人稍微瀏覽，就能立刻進入總持之門；中下等根器的人即使觀看，仍然會陷入狐疑之地。現在爲了那些信力不夠深厚、細微疑惑無法斷除的人，再次引用大乘經典一百二十部，諸位祖師的語錄一百二十部，賢聖的著作六十部，總共三百部的精妙言論，來總括一佛乘的真實教誨。這可以說是舉出一個字就涵蓋了無邊的教海，樹立一個道理就收攝了無盡的真詮。一一標明宗旨，如同在龍宮中遍覽藏經；重重引用證據，如同在鷲峰山上親自聽聞。普遍讓那些在山林中修行的人，可以坐著參訪善知識；最終使那些探究義理、探索玄妙的人，都能進入圓滿的宗門。尋找古代佛陀的叢林，就像面對皎潔的太陽；遵循祖師的足跡。
【English Translation】 English version: Using one's own mind to understand the minds of others. Sages do not have a constant mind; they take the minds of the people as their own. It is also said, 'Restrain oneself and follow others, and all things will be resolved in harmony; restrain others and make them follow oneself, and all kinds of disputes will arise.' Then, the ultimate destination pointed to both internally and externally can be proven to be endless. Question: How heavy is the sin or merit of believing in and accepting or slandering this 'Zong Jing' (Mirror of the Sect) Dharma? Answer: This Dharma is the father of all sages, the mother of all Buddhas, and the source of all good deeds. How can believing in or slandering it not bring about heavy retribution? Therefore, the 'Lotus Sutra' says, 'Moreover, like the Great Brahma King, who is the father of all living beings, this sutra is also like that, the father of all sages, those who are still learning and those who have completed their learning, and those who have aroused the Bodhi mind.' The 'Qi Xin Chao' (Commentary on the Awakening of Faith) says, 'If one slanders this Dharma, one will deeply harm oneself and also harm others, cutting off the seeds of the Three Jewels. All Tathagatas attain Nirvana by relying on this Dharma; all Bodhisattvas cultivate because of it and are able to enter the wisdom of the Buddha.' Zong Jing Lu (Record of the Mirror of the Sect), Volume 93 Engraved in the year Wu Shen by the Grand Supervisor of the Tripitaka Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu Zong Jing Lu (Record of the Mirror of the Sect), Volume 94 Compiled by Chan Master Yan Shou, Zhi Jue of Hui Ri Yong Ming Temple Chapter Three: Citations The 'Zong Jing' (Mirror of the Sect) that is to be elucidated, its main purpose is already very clear. Although doubts have been resolved through questions and answers earlier, there is still concern that it may be difficult to convince. Those with superior faculties can immediately enter the gate of Dharani with a slight glance; those with medium or inferior faculties, even if they observe, will still fall into a state of doubt. Now, for those whose faith is not deep enough and whose subtle doubts cannot be eliminated, I will again cite one hundred and twenty volumes of Mahayana sutras, one hundred and twenty volumes of the sayings of the various patriarchs, and sixty volumes of the writings of the sages, a total of three hundred volumes of profound words, to summarize the true teachings of the One Buddha Vehicle. It can be said that uttering one word encompasses the boundless ocean of teachings, and establishing one principle gathers the endless true interpretations. Clearly marking the purpose one by one is like perusing the scriptures throughout the Dragon Palace; repeatedly citing evidence is like personally hearing it on Vulture Peak. Universally allowing those who cultivate in the mountains and forests to sit and visit good teachers; ultimately enabling those who investigate the principles and explore the mysteries to enter the perfect sect. Seeking the ancient Buddha's sangharama is like facing the bright sun; following in the footsteps of the patriarchs.
之閫域。猶瞰凈天。大覺昭然。即肉眼而圓通佛眼。疑情豁爾。當凡心而顯現真心。可謂現知。指法界于掌內。便同親證。探妙旨於懷中。
大般若經云。一切如來。同在一處。自性清凈無漏界攝。又云。三世諸佛住十方界。為諸有情宣說正法。無不皆用本性空為佛眼。離本性空。無別方便。釋曰。本性空者。即是自性清凈心。本性即自性。空。即清凈義。此心則凡聖本有。今古常然。眾生不知。諸佛因茲指授。含靈現具。祖師為此相傳。故云離此別無方便。
大方廣佛華嚴經頌云。言詞所說法。小智妄分別。是故生障礙。不了于自心。不能了自心。云何知正道。彼由顛倒想。增長一切惡。
大涅槃經云。信於二諦一乘之道。更無異趣。為是眾生速得解脫。又云。道者。雖無色像可見。稱量可知。而實有用。善男子。如眾生心。雖非是色。非長非短。非粗非細。非縛非解。非是見法。而亦是有。
寶積經云。一切法虛妄如夢。以唯念故。又云。自為洲渚。自為歸處。法為洲渚。法為歸處。無別洲渚。無別歸處。釋曰。起信論云。所言法者。即眾生心。故知所向皆心。豈有歸處。住自境界。無別方所。法華經偈云。又復不行。上中下法。有為無為。實不實法。亦不分別。是男是女。不得諸法。
【現代漢語翻譯】 現代漢語譯本： 之閫域（範圍）。猶如俯瞰清凈的天空。偉大的覺悟如此昭然。即便是肉眼也能圓滿通達佛眼。疑惑的情緒瞬間消散。當凡夫之心顯現出真心。這就可以說是現知。在掌中指明法界。就如同親自驗證。在心中探尋微妙的旨意。
《大般若經》說：『一切如來，同在一處，自性清凈無漏界所攝。』又說：『三世諸佛住在十方世界，為一切有情宣說正法，無不都用本性空作為佛眼。離開本性空，沒有其他方便。』解釋說：本性空，就是自性清凈心。本性即是自性，空，就是清凈的含義。這個心是凡夫和聖人本來就有的，從古至今都是如此。眾生不知道，諸佛因此指點傳授。一切眾生本來就具備，祖師因此代代相傳。所以說離開這個就沒有其他方便。
《大方廣佛華嚴經》的偈頌說：『言語所說之法，小智慧的人妄加分別，因此產生障礙，不能瞭解自己的心。不能瞭解自己的心，怎麼能知道正道？他們由於顛倒的妄想，增長一切惡。』
《大涅槃經》說：『相信二諦（世俗諦和勝義諦）一乘（唯一佛乘）的道理，沒有其他的途徑，爲了讓眾生迅速得到解脫。』又說：『道，雖然沒有顏色和形象可以看見，也沒有辦法衡量和知曉，但實際上是有用的。善男子，如同眾生的心，雖然不是色，不是長不是短，不是粗不是細，不是束縛不是解脫，不是可見之法，但也是存在的。』
《寶積經》說：『一切法虛妄如夢，因為只是念頭的緣故。』又說：『自己作為洲渚（依靠），自己作為歸處。法作為洲渚，法作為歸處。沒有其他的洲渚，沒有其他的歸處。』解釋說：《起信論》說：『所說的法，就是眾生的心。』所以知道所向往的都是心，哪裡還有什麼歸處？安住在自己的境界，沒有其他的方向和處所。《法華經》的偈頌說：『又不修行，上中下法，有為無為，真實不實之法，也不分別，是男是女，不得諸法。』
【English Translation】 English version: Within its confines (kuṇḍa域, range), it is like overlooking the clear sky. The great awakening is so evident. Even with the physical eye, one can perfectly comprehend the Buddha-eye. Doubts vanish instantly. When the ordinary mind reveals the true mind, this can be called direct knowledge. Pointing out the Dharma-realm within the palm is like personally verifying it. Exploring the subtle meaning within the heart.
The Mahaprajnaparamita Sutra says: 'All Tathagatas are in the same place, encompassed by the self-nature pure and un-leaking realm.' It also says: 'The Buddhas of the three times dwell in the ten directions, proclaiming the true Dharma to all sentient beings, all using the emptiness of inherent nature as the Buddha-eye. Apart from the emptiness of inherent nature, there is no other expedient.' The explanation says: The emptiness of inherent nature is the self-nature pure mind. Inherent nature is self-nature, and emptiness is the meaning of purity. This mind is originally possessed by both ordinary beings and sages, and it is always so from ancient times to the present. Sentient beings do not know this, so the Buddhas instruct and transmit it. All beings inherently possess it, and the patriarchs transmit it from generation to generation for this reason. Therefore, it is said that apart from this, there is no other expedient.
The verse from the Great Expansive Buddha Flower Garland Sutra says: 'The Dharma spoken in words is falsely discriminated by small wisdom. Therefore, obstacles arise, and one cannot understand one's own mind. If one cannot understand one's own mind, how can one know the right path? They increase all evil due to inverted thoughts.'
The Mahaparinirvana Sutra says: 'Believing in the doctrine of the two truths (saṃvṛti-satya and paramārtha-satya, conventional truth and ultimate truth) and the One Vehicle (ekayāna, the single Buddha vehicle), there is no other path, in order for sentient beings to quickly attain liberation.' It also says: 'The Path, although without color or form that can be seen, or measured and known, is actually useful. Good man, like the mind of sentient beings, although it is not form, not long or short, not coarse or fine, not bound or liberated, not a visible Dharma, it also exists.'
The Ratnakuta Sutra says: 'All dharmas are illusory like a dream, because they are only thoughts.' It also says: 'Be your own island (dvīpa, refuge), be your own refuge. Let the Dharma be your island, let the Dharma be your refuge. There is no other island, no other refuge.' The explanation says: The Awakening of Faith in the Mahayana says: 'What is called Dharma is the mind of sentient beings.' Therefore, know that all that is sought is the mind, where else is there a refuge? Abiding in one's own realm, there is no other direction or place. The verse from the Lotus Sutra says: 'And also not practicing, the superior, middle, and inferior dharmas, conditioned (saṃskṛta) or unconditioned (asaṃskṛta), real or unreal dharmas, also not distinguishing, whether male or female, not attaining any dharmas.'
不知不見。是則名為菩薩行處。一切諸法。空無所有。無有常住。亦無起滅。是名智者。所親近處。顛倒分別。諸法有無。是實非實。是生非生。在於閑處。修攝其心。安住不動。如須彌山。觀一切法。皆無所有。猶如虛空。無有堅固。不生不出。不動不退。常住一相。是名近處。釋曰。若入一心一相之門。尚無常住之法。豈有起滅之緣。自然不動如山。心安如海。可謂菩薩行處。諸佛所居矣。故華嚴經頌云。法性如虛空。諸佛于中住。
大集經云。云何菩薩修心念處。觀是心性。不見內入心。不見外入心。不見內外入心。不見陰中心。不見界中心。既不見已。作是思惟。如是心緣。為異不異。若心異緣。則一時中。應有二心。若心即緣。不應復能觀于自心。猶如指端。不能自觸。心亦如是。作是觀已。見心無住。無常變異。所緣處滅。又云。不見一法。一法相貌。一法光明。若如是見。是名佛法之正見。
圓覺經云。一時婆伽婆。入于神通大光明藏。三昧正受。一切如來光嚴住持。是諸眾生清凈覺地。身心寂滅。平等本際。圓滿十方。不二隨順。于不二境。現諸凈土。又云。善男子。一切眾生種種幻化。皆生如來圓覺妙心。猶如空華。從空而有。幻華雖滅。空性不壞。眾生幻心。還依幻滅。諸幻盡滅。
【現代漢語翻譯】 現代漢語譯本 不知不見（無法知曉，無法看見）。這就是所謂的菩薩行處（菩薩修行的處所）。一切諸法（世間萬物），都是空無所有的，沒有常住不變的，也沒有生起和滅亡的。這才是智者所親近的地方。如果顛倒分別，認為諸法有有無、是實非實、是生非生，即使身處閑靜之處，修攝其心，也無法像須彌山（佛教中的聖山）一樣安住不動。正確的觀法是，觀一切法，皆無所有，猶如虛空，沒有堅固性，不生不出，不動不退，常住於一相（不二之相）。這才是真正的『近處』（接近真理的地方）。釋迦牟尼佛說，如果進入一心一相之門，尚且沒有常住之法，哪裡會有生起和滅亡的因緣呢？自然不動如山，心安如海，這才是菩薩行處，諸佛所居住的地方啊！所以《華嚴經》中說：『法性如虛空，諸佛于中住。』
《大集經》中說：『什麼是菩薩修心念處（菩薩修習心念的處所）？』觀察這心性，不見內入心（心進入身體內部），不見外入心（心進入身體外部），不見內外入心（心同時進入身體內外），不見陰中心（心在五蘊之中），不見界中心（心在十八界之中）。既然都見不到，就作這樣的思惟：這樣的心緣（心的緣起），是異（不同）還是不異（相同）？如果心與緣不同，那麼一時之中，應該有兩顆心。如果心就是緣，就不應該還能觀照自己的心，就像手指尖，不能自己觸碰自己一樣。心也是如此。作這樣的觀照之後，見到心是無住的，無常變異的，所緣之處滅盡。』又說：『不見一法（任何一個事物），一法相貌（任何一個事物的表象），一法光明（任何一個事物的光明）。如果這樣見，就是佛法的正見。』
《圓覺經》中說：『一時，婆伽婆（世尊），進入神通大光明藏（充滿神通和大光明的地方），三昧正受（進入甚深禪定）。一切如來光嚴住持（一切如來的光明莊嚴所住持），是諸眾生清凈覺地（是所有眾生清凈覺悟的處所），身心寂滅，平等本際（身心寂靜，迴歸平等本源），圓滿十方（圓滿遍佈十方），不二隨順（與不二之理相隨順）。于不二境（在不二的境界中），現諸凈土（顯現各種清凈的國土）。』又說：『善男子，一切眾生種種幻化（一切眾生所顯現的各種虛幻變化），都生於如來圓覺妙心（都源於如來圓滿覺悟的微妙心性），猶如空華（虛空中的花朵），從空而有。幻華雖然滅了，空性卻不會壞。眾生的幻心，還要依靠幻滅來消除。諸幻都滅盡了，就回歸本源。』
【English Translation】 English version Unknowing and unseeing (unable to know, unable to see). This is what is called the Bodhisattva's practice place (the place where Bodhisattvas practice). All dharmas (all things in the world) are empty and without substance, without permanence, and without arising or ceasing. This is the place that wise people approach. If one is deluded and discriminates, thinking that dharmas have existence or non-existence, are real or unreal, are born or unborn, even if one is in a quiet place, cultivating one's mind, one cannot remain still like Mount Sumeru (the sacred mountain in Buddhism). The correct way to observe is to see that all dharmas are without substance, like empty space, without solidity, neither arising nor ceasing, neither moving nor retreating, always abiding in one aspect (the aspect of non-duality). This is the true 'near place' (the place close to the truth). Shakyamuni Buddha said, 'If one enters the gate of one mind and one aspect, there is no permanent dharma, so how can there be causes and conditions for arising and ceasing? Naturally, one is as immovable as a mountain, and one's mind is as peaceful as the sea. This is the Bodhisattva's practice place, the place where all Buddhas reside!' Therefore, the Avatamsaka Sutra says, 'The nature of dharma is like empty space, and all Buddhas dwell within it.'
The Great Collection Sutra says, 'What is the Bodhisattva's practice of mindfulness (the place where Bodhisattvas practice mindfulness)?' Observe this mind-nature, not seeing the mind entering inward (the mind entering the body), not seeing the mind entering outward (the mind entering outside the body), not seeing the mind entering both inward and outward (the mind entering both inside and outside the body), not seeing the mind in the skandhas (the mind in the five aggregates), not seeing the mind in the realms (the mind in the eighteen realms). Since one cannot see them, one should think like this: Is this mind-condition (the arising of the mind) different or not different? If the mind is different from the condition, then there should be two minds at one time. If the mind is the condition, then one should not be able to observe one's own mind, just as the fingertip cannot touch itself. The mind is also like this. After making such an observation, one sees that the mind is without abiding, impermanent and changing, and the object of its condition ceases.' It also says, 'Not seeing a single dharma (any single thing), the appearance of a single dharma (the appearance of any single thing), the light of a single dharma (the light of any single thing). If one sees in this way, it is the correct view of the Buddha's Dharma.'
The Surangama Sutra says, 'At one time, the Bhagavan (World Honored One) entered the Samadhi of the Great Light Treasury of Spiritual Powers (a place filled with spiritual powers and great light), in correct samadhi (entering deep meditation). All the Tathagatas abide in the splendor of light (all the Tathagatas abide in the splendor of light), which is the pure awakened ground of all beings (which is the pure awakened place of all beings), where body and mind are extinguished, and there is equality at the fundamental source (body and mind are silent, returning to the source of equality), perfectly pervading the ten directions (perfectly pervading the ten directions), in accordance with non-duality (in accordance with the principle of non-duality). In the realm of non-duality (in the realm of non-duality), various pure lands appear (various pure lands appear).' It also says, 'Good man, all the various illusions of all beings (all the various illusory transformations manifested by all beings) arise from the wonderful mind of the Tathagata's perfect enlightenment (all originate from the Tathagata's perfect and enlightened subtle mind-nature), like flowers in the sky (flowers in the sky), arising from emptiness. Although the illusory flowers disappear, the nature of emptiness does not decay. The illusory mind of beings still relies on the extinction of illusion to be eliminated. When all illusions are extinguished, one returns to the original source.'
覺心不動。依幻說覺。亦名為幻。若說有覺。猶未離幻。說無覺者。亦復如是。是故幻滅。名為不動。善男子。一切菩薩。及末世眾生。應當遠離一切幻化虛妄境界。由堅執持遠離心故。心如幻者。亦復遠離。遠離為幻。亦復遠離。離遠離幻。亦復遠離。得無所離。即除諸幻。譬如鉆火。兩木相因。火出木盡灰飛煙滅。以幻修幻。亦復如是。諸幻雖盡。不入斷滅。善男子。知幻即離。不作方便。離幻即覺。亦無漸次。一切菩薩。及末世眾生。依此修行。如是乃能永離諸幻。釋曰。知幻即離不作方便者。以幻無定相。自性常離。離即空也。即一切凡聖垢凈萬法。皆同幻如空故。何用更作方便而求離。離幻即覺亦無漸次者。當離之時。全成大覺。即離即覺。平等一照。既無前後。豈有漸次耶。
密嚴經偈云。一切諸世間。譬如熱時炎。以諸不實相。無而妄分別。覺因所覺生。所覺依能覺。離一則無二。譬如光共影。無心亦無境。量及所量事。但依於一心。如是而分別。能知所知法。唯依心妄計。若了所知無。能知則非有。心為法自性。及人之所渴。入於八地中。而彼得清凈。九地行禪定。十地大開覺。法水灌其頂。而成世所尊。法身無有盡。是佛之境界。究竟如虛空。心識亦如是。又云。爾時金剛藏菩薩告諸大眾。
【現代漢語翻譯】 現代漢語譯本：覺悟之心本來是不動搖的。依附於虛幻的現象來說覺悟，這覺悟也被稱為虛幻。如果說存在覺悟，仍然沒有脫離虛幻。說沒有覺悟，也是同樣的道理。因此，當虛幻滅盡時，就稱為不動。善男子，一切菩薩以及末世的眾生，應當遠離一切虛幻不實的境界。因為要堅定地執持遠離的心。心如果像虛幻一樣，也要遠離。遠離這種遠離的行為，也要遠離。脫離了對遠離的執著，也就遠離了一切。達到無所執離的境界，就能去除所有的虛幻。譬如鉆木取火，兩塊木頭互相摩擦，火出現后，木頭燒盡，灰燼飛散，煙霧消滅。用虛幻來修除虛幻，也是同樣的道理。各種虛幻雖然滅盡，但並不是進入斷滅的狀態。善男子，明白虛幻的本質就是解脫，不需要刻意作為。脫離虛幻就是覺悟，也沒有漸進的過程。一切菩薩以及末世的眾生，依照這個方法修行，才能永遠脫離各種虛幻。釋迦牟尼佛說：『明白虛幻的本質就是解脫，不需要刻意作為』，是因為虛幻沒有固定的形態，其自性本來就是空性的。解脫就是空性。一切凡夫、聖人、垢染、清凈以及萬法，都和虛幻一樣是空性的，因此哪裡還需要刻意作為來尋求解脫呢？『脫離虛幻就是覺悟，也沒有漸進的過程』，是因為當脫離虛幻的時候，就完全成就了大覺悟。解脫和覺悟是同時發生的，平等而統一的照耀。既然沒有先後，哪裡會有漸進的過程呢？
《密嚴經》的偈頌說：『一切世間，譬如熱時的陽焰（比喻虛幻不實的事物）。以各種不真實的現象，無中生有地妄加分別。覺悟因所覺的對象而生起，所覺的對象依賴於能覺的心。離開了一個，就沒有另一個，譬如光和影。沒有心，也就沒有境，衡量和被衡量的事物，都只是依賴於一心。像這樣來分別，能知和所知的法，都只是依賴於心的虛妄計度。如果明白了所知之法是虛無的，那麼能知的心也就不是真實存在的。心是法的自性，也是人們所渴望的。進入八地菩薩的境界中，就能得到清凈。九地菩薩修行禪定，十地菩薩大徹大悟。法水灌注在他的頭頂，成為世人所尊敬的對象。法身是無有窮盡的，是佛的境界。究竟的境界就像虛空一樣，心識也是如此。』
《密嚴經》又說：『這時，金剛藏菩薩（菩薩名）告訴各位大眾。』
【English Translation】 English version: The awakened mind is originally unmoving. To speak of awakening based on illusory phenomena, this awakening is also called illusory. If one says there is awakening, one has still not departed from illusion. To say there is no awakening is also the same. Therefore, when illusion is extinguished, it is called unmoving. Good son, all Bodhisattvas and sentient beings of the degenerate age should stay away from all illusory and unreal realms. Because of firmly holding the mind of detachment. If the mind is like illusion, it should also be kept away from. Keeping away from this keeping away should also be kept away from. Separating from the attachment to detachment also means separating from everything. Reaching a state of non-attachment, one can remove all illusions. For example, when drilling for fire, two pieces of wood rub against each other, and when the fire appears, the wood is burned, the ashes scatter, and the smoke disappears. Using illusion to cultivate away illusion is also the same principle. Although all illusions are extinguished, they do not enter a state of annihilation. Good son, knowing illusion is liberation, without contrived effort. Liberation from illusion is awakening, and there is no gradual process. All Bodhisattvas and sentient beings of the degenerate age, practicing according to this method, can then forever be free from all illusions. Shakyamuni Buddha said: 'Knowing illusion is liberation, without contrived effort,' because illusion has no fixed form, and its nature is originally emptiness. Liberation is emptiness. All ordinary beings, sages, defilements, purity, and all dharmas are like illusion, which is emptiness. Therefore, why is there a need to deliberately seek liberation?
'Liberation from illusion is awakening, and there is no gradual process,' because when one is liberated from illusion, one completely achieves great awakening. Liberation and awakening occur simultaneously, with equal and unified illumination. Since there is no before or after, how can there be a gradual process?
The verse from the Ghanavyuha Sutra says: 'All the worlds are like a heat haze (an analogy for unreal things) in hot weather. With various unreal phenomena, one falsely distinguishes from nothing. Awakening arises from the object of awakening, and the object of awakening depends on the mind that can awaken. If one is separated, there is no other, like light and shadow. Without mind, there is no realm, and the things that are measured and measured depend only on one mind. Distinguishing in this way, the knowable and known dharmas depend only on the mind's false calculation. If one understands that the known dharma is empty, then the knowing mind is not real. The mind is the self-nature of dharma and what people desire. Entering the eighth Bhumi (stage of Bodhisattva), one can attain purity. The ninth Bhumi Bodhisattva practices meditation, and the tenth Bhumi Bodhisattva attains great enlightenment. The water of Dharma is poured on his head, becoming an object of respect for the world.' The Dharmakaya (Dharma body) is endless, it is the realm of the Buddha. The ultimate realm is like the void, and so is consciousness.'
The Ghanavyuha Sutra also says: 'At that time, Vajragarbha Bodhisattva (name of a Bodhisattva) told the assembly.'
仁者。阿賴耶識。從無始來。為戲論熏習。諸業所繫。輪迴不已。如海因風。起諸識浪。恒生恒滅。不斷不常。而諸眾生。不自覺知。隨於自識。現眾境界。若自了知。如火焚薪。即皆息滅。入無漏位。名為聖人。
楞伽經云。第一義諦者。但唯是心。種種外相。悉皆無有。彼愚夫執著惡見。欺誑自他。不能明見一切諸法。如實住處。大慧。一切諸法如實者。謂能了達唯心所現。
首楞嚴經云。佛告文殊。及諸大眾。十方如來。及大菩薩。于其自住三摩地中。見與見緣。並所想相。如虛空華。本無所有。此見及緣。元是菩提妙凈明體。云何于中。有是非是。文殊。吾今問汝。如汝文殊。更有文殊。是文殊者。為無文殊。如是世尊。我真文殊。無是文殊。何以故。若有是者。則二文殊。然我今日。非無文殊。于中實無是非二相。佛言。此見妙明。與諸空塵。亦復如是。本是妙明無上菩提。凈圓真心。妄為色空。及與聞見。如第二月。誰為是月。又誰非月。文殊。但一月真。中間自無是月非月。是以汝今觀見與塵。種種發明。名為妄想。不能于中。出是非是。由是精真妙覺明性故。能令汝出指非指。
四十二章經云。出家沙門者。斷欲去愛。識自心原。達佛本理。悟無為法。內無所得。外無所求。心不
【現代漢語翻譯】 現代漢語譯本：智者啊，阿賴耶識（第八識，含藏一切種子）從無始以來，被戲論（虛妄分別）所熏習，被各種業力所束縛，不斷地輪迴。就像大海因為風的作用，生起各種識浪（各種念頭），恒常生滅，既不是斷滅也不是永恒。然而眾生卻不自覺知，隨著自己的識，顯現出各種境界。如果自己能夠明瞭覺知，就像火焚燒柴薪一樣，一切煩惱都將止息滅除，進入無漏的境界，這樣的人就被稱為聖人。
《楞伽經》說：『第一義諦（最高的真理）就是唯有心，種種外在的現象，實際上都是沒有的。那些愚癡的人執著于錯誤的見解，欺騙自己也欺騙他人，不能夠明瞭地見到一切諸法的真實處所。』大慧（菩薩名），一切諸法的真實處所，就是能夠了達一切都是唯心所現。
《首楞嚴經》說：『佛告訴文殊（菩薩名），以及各位大眾，十方如來，以及各位大菩薩，在他們自己安住的三摩地（禪定）中，所見的能見之根和所見之緣，以及所想的種種現象，都像虛空中的花朵一樣，本來就是沒有的。這個能見之根和所見之緣，原本就是菩提（覺悟）妙凈光明的本體，怎麼能在其中有是與非呢？』文殊，我現在問你，像你文殊，是否還有另外一個文殊？是文殊的那個，是沒有文殊的那個嗎？文殊回答說：『像這樣，世尊，我才是真正的文殊，沒有是文殊。為什麼呢？如果有一個是文殊，那麼就有兩個文殊了。然而我今天，並非沒有文殊，其中實際上沒有是與非兩種相。』佛說：『這個能見的妙明，與各種空和塵，也是這樣。本來就是妙明無上的菩提，清凈圓滿的真心，虛妄地顯現為色空，以及聽聞和見解，就像第二個月亮一樣，誰是真正的月亮？又有誰不是真正的月亮呢？』文殊，只有一個月亮是真的，中間自然沒有是月亮非月亮之分。因此你現在所觀見的能見之根與塵，種種的顯發，名為妄想，不能在其中，得出是與非的結論。由於精真妙覺光明的本性，所以能夠讓你指出指頭不是指頭。
《四十二章經》說：『出家的沙門（修行人），斷除慾望，去除貪愛，認識自己心的本源，通達佛的根本道理，覺悟無為之法，內心沒有所得，外在沒有所求，心不'
【English Translation】 English version: Wise one, the Ālaya-vijñāna (the eighth consciousness, containing all seeds) from beginningless time, is perfumed by discursive thoughts (false discriminations), bound by various karmas, and continues to transmigrate. Like the ocean stirred by the wind, it gives rise to various consciousness waves (various thoughts), constantly arising and ceasing, neither permanent nor impermanent. However, sentient beings are not aware of this, and follow their own consciousness, manifesting various realms. If they can understand and realize this themselves, like fire burning firewood, all afflictions will cease and be extinguished, and they will enter the state of non-outflow, such a person is called a sage.
The Laṅkāvatāra Sūtra says: 'The highest truth (paramārtha-satya) is only the mind; all kinds of external appearances are actually non-existent. Those foolish people cling to wrong views, deceiving themselves and deceiving others, and cannot clearly see the real abode of all dharmas.' Mahāmati (name of a Bodhisattva), the real abode of all dharmas is the ability to realize that everything is only a manifestation of the mind.
The Śūraṅgama Sūtra says: 'The Buddha told Mañjuśrī (name of a Bodhisattva), and all the assembly, that the Tathāgatas of the ten directions, and the great Bodhisattvas, in their own abiding Samādhi (meditative concentration), see the root of seeing and the conditions of seeing, as well as all the phenomena they think of, are like flowers in the sky, originally non-existent. This root of seeing and the conditions of seeing, are originally the wondrously pure and bright essence of Bodhi (enlightenment), how can there be right and wrong in it?' Mañjuśrī, I now ask you, like you Mañjuśrī, is there another Mañjuśrī? Is the one who is Mañjuśrī, the one who is without Mañjuśrī? Mañjuśrī replied: 'Like this, World Honored One, I am the true Mañjuśrī, there is no 'is' Mañjuśrī. Why? If there is an 'is' Mañjuśrī, then there would be two Mañjuśrīs. However, I today, am not without Mañjuśrī, in it there is actually no 'is' and 'is not' two aspects.' The Buddha said: 'This wondrous brightness of seeing, and the various emptiness and dust, are also like this. Originally it is the wondrously bright unsurpassed Bodhi, the pure and perfect true mind, falsely manifesting as form and emptiness, as well as hearing and seeing, like a second moon, who is the real moon? And who is not the real moon?' Mañjuśrī, only one moon is real, in the middle there is naturally no distinction between 'is the moon' and 'is not the moon'. Therefore, what you now see, the root of seeing and the dust, all kinds of manifestations, are called false thoughts, and you cannot derive a conclusion of right and wrong from them. Because of the essential, true, wondrously aware, and bright nature, it enables you to point out that the finger is not the finger.
The Sutra of Forty-Two Chapters says: 'The renunciant Śrāmaṇa (practitioner), cuts off desires, removes craving, recognizes the origin of his own mind, understands the fundamental principle of the Buddha, awakens to the unconditioned Dharma, has nothing to gain internally, nothing to seek externally, the mind does not'
系道。亦不結業。無念無作。非修非證。不歷諸位。而自崇最。名之曰道。又佛言。睹天地。念非常。睹世界。念非常。睹靈覺。即菩提。如是心識。得道疾矣。
金剛三昧經云。佛言。如是眾生之心。實無別境。何以故。心本凈故。理無穢故。以染塵故。名為三界。三界之心。名為別境。是境虛妄。從心化生。心若無妄。即無別境。大力菩薩言。心若在凈。諸境不生。此心凈時。應無三界。佛言。如是。菩薩心不生境。境不生心。何以故。所見諸境。唯所見心。心不幻化。則無所見。
大方廣入如來智德不思議經云。皆悉了達諸法實相。自性平等。猶如虛空。又云。於一法中。了一切法。無分別智。常現在前。釋曰。一法者。即是自心。此心為諸法平等之性。于自心性中了一切法。有何分別。
不增不減經云。甚深義者。即第一義諦。第一義諦者。即眾生界。眾生界者。即如來藏。如來藏者。即法身。釋曰。夫心者。為諸法總持之門。作萬有真實之性。故稱第一義諦。雜雜心念。故號眾生。是心之界。即眾生界。從真如性起。名曰如來。無所缺減。乃目為藏。能積聚恒沙功德。故名法身。是以仁王經云。最初一念。具足八萬四千波羅蜜。
集福德三昧經云。如琉璃寶器。隨所在處。不失其
【現代漢語翻譯】 現代漢語譯本：
所謂『道』，既不束縛（于任何事物），也不造作任何業（karma）。沒有念頭，沒有作為，不是通過修行或證悟而得到的。不經歷任何階位，自然達到最高的境界。這就叫做『道』。佛陀還說：『看到天地，就應想到無常；看到世界，就應想到無常；看到靈覺，那就是菩提（bodhi，覺悟）。』像這樣用心體會，得道就很快了。 《金剛三昧經》中說，佛陀說：『像這樣，眾生的心，實際上沒有其他的境界。為什麼呢？因為心本來就是清凈的，道理上沒有污穢。因為被染污的塵埃所覆蓋，所以叫做三界（欲界、色界、無色界）。三界的心，叫做其他的境界。這些境界是虛妄的，從心中化生出來。心如果沒有虛妄，就沒有其他的境界。』大力菩薩（Mahabala Bodhisattva）說：『心如果處於清凈的狀態，各種境界就不會產生。這顆心清凈的時候，應該就沒有三界了。』佛陀說：『是的，菩薩的心不產生境界，境界也不產生心。為什麼呢？因為所見到的各種境界，都只是所見的心。心不幻化，就沒有所見。』 《大方廣入如來智德不思議經》中說：『都能完全通達諸法的真實相狀，自性平等，就像虛空一樣。』又說：『在一種法中，通達一切法，沒有分別的智慧，常常顯現在眼前。』解釋說：『一種法，就是指自己的心。這顆心是諸法平等的自性。在自己的心性中通達一切法，還有什麼分別呢？』 《不增不減經》中說：『甚深的意義，就是第一義諦（paramārtha-satya，最高的真理）。第一義諦，就是眾生界（sattvadhātu，眾生的範圍）。眾生界，就是如來藏（tathāgatagarbha，如來的胎藏）。如來藏，就是法身（dharmakāya，佛的法性之身）。』解釋說：『心，是諸法總持的門戶，是萬有真實的自性，所以稱為第一義諦。雜亂的心念，所以叫做眾生。這顆心的範圍，就是眾生界。從真如（tathātā，事物的真實本性）的自性生起，叫做如來。沒有缺少或減少，就稱為藏。能夠積聚恒河沙數般的功德，所以叫做法身。』因此，《仁王經》中說：『最初一念，就具足八萬四千波羅蜜（pāramitā，到彼岸）。』 《集福德三昧經》中說：『就像琉璃寶器，無論在什麼地方，都不會失去其』
【English Translation】 English version:
'The Way' neither binds nor creates karma (karma). It is without thought or action, not attained through cultivation or realization. It does not pass through various stages, yet naturally reaches the highest state. This is called 'The Way.' Furthermore, the Buddha said, 'Upon seeing heaven and earth, contemplate impermanence. Upon seeing the world, contemplate impermanence. Upon seeing spiritual awareness, that is Bodhi (bodhi, enlightenment).' With such mindfulness, attaining the Way is swift. The Diamond Samadhi Sutra states, 'The Buddha said, 'Thus, the minds of sentient beings have no separate realm. Why? Because the mind is inherently pure, and in principle, there is no defilement. Due to being stained by defiling dust, it is called the Three Realms (desire realm, form realm, formless realm). The minds of the Three Realms are called separate realms. These realms are illusory, arising from the transformation of the mind. If the mind is without illusion, there are no separate realms.' Mahabala Bodhisattva (Mahabala Bodhisattva) said, 'If the mind is in a state of purity, various realms will not arise. When this mind is pure, there should be no Three Realms.' The Buddha said, 'Indeed, the mind of a Bodhisattva does not give rise to realms, and realms do not give rise to the mind. Why? Because all the realms that are seen are only the mind that sees. If the mind does not create illusions, there is nothing to be seen.' The Vast and Great Sutra of Entering the Wisdom and Virtues of the Tathagata states, 'All are able to fully understand the true nature of all dharmas, their self-nature being equal, like empty space.' It also states, 'Within one dharma, one understands all dharmas, and the wisdom of non-discrimination is constantly present.' The commentary states, 'One dharma refers to one's own mind. This mind is the equal nature of all dharmas. Within the nature of one's own mind, one understands all dharmas. What discrimination is there?' The Unincreasing and Undiminishing Sutra states, 'The profound meaning is the ultimate truth (paramārtha-satya, highest truth). The ultimate truth is the realm of sentient beings (sattvadhātu, the realm of beings). The realm of sentient beings is the Tathagatagarbha (tathāgatagarbha, the womb of the Tathagata). The Tathagatagarbha is the Dharmakaya (dharmakāya, the Dharma body of the Buddha).' The commentary states, 'The mind is the gateway to the total holding of all dharmas, and it is the true nature of all existence, therefore it is called the ultimate truth. Confused thoughts are called sentient beings. The realm of this mind is the realm of sentient beings. Arising from the nature of Suchness (tathātā, the true nature of things), it is called the Tathagata. Without lack or diminution, it is called the Garbha (womb or storehouse). It can accumulate merits like the sands of the Ganges, therefore it is called the Dharmakaya.' Therefore, the Benevolent Kings Sutra states, 'The very first thought possesses all eighty-four thousand paramitas (pāramitā, perfections).' The Samadhi Sutra of Accumulating Merit and Virtue states, 'Like a crystal gem, wherever it is, it does not lose its'
性。如是若有菩薩住是三昧。雖在家。當說是人。名為出家。能不失是法界體性。釋曰。是以悟心方能得道。見性是名出家。若見性。則在家出家。若不見性。則出家在家。故阿難未見性前。自懺悔言。我身雖出家。心不入道。
佛地經云。當知清凈法界者。譬如虛空。雖遍諸色種種相中。而不可說有種種相。體唯一味。如是如來清凈法界。雖復遍至種種相類。所知境界。而不可說有種種相。體唯一味。釋曰。清凈法界者。即一心無雜之法界。以法為界。豈有邊畔。則一切色中。皆有虛空性。況一切法中。皆有安樂性。以隱覆此性故。隨所知境。應其情量。現種種境界。若以空明。即有空現。若以色明。即有色現。但隨處發明。即隨處現。所現種種。皆妄心生。相不可得。唯一味真心。湛然不動。
不空罥索經云。持真言者。以心置心。觀自心心。作於一切諸佛如來。廣大出生殊勝尊妙。
菩薩地經云。迷聖道者。不知理道。從自心生。唯常苦身。以求解脫。如犬逐塊。不知尋本。所以大莊嚴論釋云。譬如師子打射時。而彼師子尋逐人來。譬如癡犬。被人打擲。便逐瓦石。不知尋本。言師子者。喻智慧人。解求其本。而滅煩惱。然癡犬者。即是外道。五熱炙身。不識心本。
法集經云。能知
【現代漢語翻譯】 現代漢語譯本： 『性』。如果菩薩安住于這種三昧，即使在家，也應當說這個人名為出家，能夠不失去法界的體性。解釋說：因此，領悟心性才能得道，見性才可稱為出家。如果見性，那麼在家與出家沒有區別；如果不見性，那麼出家也如同在家。所以阿難在未見性之前，懺悔說：『我身雖出家，心不入道。』
《佛地經》說：『應當知道清凈法界，譬如虛空，雖然遍佈于各種顏色和形態之中，卻不能說它有各種顏色和形態，其體性只有一種味道。如此，如來的清凈法界，雖然遍及各種形態和種類所知的境界，卻不能說它有各種形態，其體性只有一種味道。』解釋說：清凈法界，就是一心沒有雜染的法界。以法為界限，哪裡會有邊際？那麼一切色相中，都具有虛空的體性，更何況一切法中，都具有安樂的體性。因為隱蔽了這種體性，所以隨著所知的境界，應和其情量，顯現種種境界。如果以空性來照亮，就會有空性的顯現；如果以色相來照亮，就會有色相的顯現。只要在任何地方發明，就會在任何地方顯現。所顯現的種種，都是妄心所生，相是不可得的，只有一種味道的真心，湛然不動。
《不空罥索經》說：『持真言者，以心安住於心，觀察自己的心，將自己的心觀想成一切諸佛如來廣大出生的殊勝尊妙。』
《菩薩地經》說：『迷惑于聖道的人，不知道理道是從自心產生的，只是經常使身體受苦，以求解脫，如同狗追逐土塊，不知道尋找根本。』所以《大莊嚴論》解釋說：『譬如獅子被打獵時，那獅子會尋找射箭的人；譬如愚癡的狗，被人打擲，便追逐瓦石，不知道尋找根本。』說獅子，比喻有智慧的人，懂得尋求根本，從而滅除煩惱。而愚癡的狗，就是外道，用五種熱法來炙烤身體，不認識心之根本。
《法集經》說：『能知……』
【English Translation】 English version: 'Nature (性)'。 If a Bodhisattva dwells in this Samadhi (三昧, concentration), even if he is at home, it should be said that this person is called a renunciate (出家, one who has left home), and is able to not lose the essence of the Dharmadhatu (法界, realm of Dharma). Explanation: Therefore, only by realizing the mind can one attain the Tao (道, the Way); seeing one's nature is called renunciation. If one sees one's nature, then there is no difference between being at home and being a renunciate; if one does not see one's nature, then being a renunciate is like being at home. Therefore, before Ananda (阿難) saw his nature, he repented, saying: 'Although my body has left home, my mind has not entered the Tao.'
The Buddhabhumi Sutra (佛地經) says: 'It should be known that the pure Dharmadhatu (清凈法界) is like space, although it pervades all colors and forms, it cannot be said to have various colors and forms; its essence is of one flavor. Thus, the pure Dharmadhatu of the Tathagata (如來, Thus Come One), although it pervades all kinds of known realms, it cannot be said to have various forms; its essence is of one flavor.' Explanation: The pure Dharmadhatu is the Dharmadhatu of one mind without impurities. Taking Dharma as the boundary, how can there be a boundary? Then in all forms, there is the nature of space; moreover, in all Dharmas, there is the nature of peace and happiness. Because this nature is hidden, according to the known realm, it responds to its emotional capacity and manifests various realms. If illuminated by emptiness, there will be a manifestation of emptiness; if illuminated by form, there will be a manifestation of form. As long as it is discovered anywhere, it will manifest anywhere. All that is manifested is born from the deluded mind, and the form is unattainable; only the true mind of one flavor is still and unmoving.
The Amoghapasha Sutra (不空罥索經) says: 'One who holds the true mantra (真言, mantra), places the mind on the mind, observes one's own mind, and visualizes one's own mind as the great birth of all Buddhas and Tathagatas, supremely venerable and wonderful.'
The Bodhisattvabhumi Sutra (菩薩地經) says: 'Those who are deluded about the holy path do not know that the principle of the path arises from their own mind, and only constantly afflict their bodies in order to seek liberation, like a dog chasing a clod of earth, not knowing how to seek the root.' Therefore, the Mahavyutpatti (大莊嚴論) explains: 'For example, when a lion is shot at, the lion will seek the person who shot the arrow; like a foolish dog, when hit by someone, it chases after the tiles and stones, not knowing how to seek the root.' The lion is a metaphor for a wise person who understands how to seek the root and thereby extinguish afflictions. The foolish dog is like the heretics who use five kinds of heat to scorch their bodies, not recognizing the root of the mind.
The Dharma Samgraha Sutra (法集經) says: 'Able to know...'
一切唯是一心。名為心自在。于其掌中出諸珍寶。亦以虛空而為庫藏。名為物自在。一切身口意業。以智為本。名智自在。又云。觀世音白佛言。菩薩。若受持一法。一切諸佛法。自然如在掌中。何者是一法。所謂大悲。釋曰。此是同體大悲。此悲性遍一切眾生界故。能一雨普潤。蘭艾齊榮。一念咸收。邪正俱濟。
大灌頂經云。禪思比丘。無他想念。唯守一法。然後見真。釋曰。一法為宗。諸塵無寄。他緣自絕。妙性顯然。志當歸一。而何智不明。尋流得源。而何疑不釋。撮要之旨斯莫大焉。
寶云經云。一切諸法。心為上首。若知於心。則能得知一切諸法。
般舟三昧經偈云。諸佛從心得解脫。心者無垢名清凈。五道鮮潔不受染。有解此者成大道。釋曰。五道由心。心體常凈。雖遍五道。不受彼色。則淪五趣而不墜。居一相而非升。展法界而不周。入微塵而非縮。以真如一心。本性清凈無增減故。以此一法。能收一切。似濫觴一滴之水。與四海水潤性無差。如芥子孔中之空。等十方空包容匪別。故云天得一以清。地得一以寧。萬物得一以生。今得一而道成。又云。聖人抱一為天下式。即此宗鏡。作禪門之法式也。
大方等陀羅尼經云。舍利弗問文殊言。受記當於何求。文殊師利言。當於
【現代漢語翻譯】 現代漢語譯本：一切都只是唯一的心，這被稱為『心自在』（Citta-vasita，心的自在）。從這心中能涌現出各種珍寶，也能以虛空作為庫藏，這被稱為『物自在』（Artha-vasita，物的自在）。一切身、口、意業，都以智慧為根本，這被稱為『智自在』（Jnana-vasita，智的自在）。《觀世音菩薩授記經》中說：觀世音菩薩對佛說，菩薩如果受持一種法，一切諸佛之法，自然就像在掌中一樣。什麼是這一法呢？就是所謂的大悲。解釋說：這是同體大悲，因為這種悲的性質遍及一切眾生界，所以能像一場雨一樣普遍滋潤，使蘭草和艾草一同繁榮，一念之間全部收攝，邪惡和正義都得到救濟。 《大灌頂經》中說：禪思的比丘，沒有其他的想法和念頭，只是守護這一法，然後就能見到真理。解釋說：以一法為宗旨，各種塵埃就沒有寄託之處，其他的因緣自然斷絕，妙性自然顯現。志向應當歸於一，那麼什麼智慧不會明白呢？尋找河流就能找到源頭，那麼什麼疑惑不能解釋呢？撮取要點的宗旨，沒有比這更大的了。 《寶云經》中說：一切諸法，心為最重要。如果瞭解心，就能瞭解一切諸法。 《般舟三昧經》的偈頌說：諸佛從心得解脫，心是無垢的，名為清凈。五道鮮明潔凈，不受污染。有能理解這個道理的人，就能成就大道。解釋說：五道由心而生，心的本體常常是清凈的。雖然遍及五道，卻不受五道的色彩所污染。那麼，即使沉淪於五趣之中也不會墮落，處於一種狀態也不會升遷，展開法界也不會周遍，進入微塵也不會縮小。因為真如一心，本性清凈，沒有增減。用這一法，能收攝一切，就像濫觴的一滴水，與四海水的滋潤性質沒有差別。如同芥子孔中的虛空，與十方虛空包容萬物沒有分別。所以說，天得到『一』而清明，地得到『一』而安寧，萬物得到『一』而生長。現在得到『一』而道業成就。又說：聖人抱守『一』作為天下的法則。這就是這部《宗鏡錄》，作為禪門的法則。 《大方等陀羅尼經》中說：舍利弗問文殊菩薩說：受記應當向哪裡求？文殊師利菩薩說：應當向...
【English Translation】 English version: Everything is only the one mind, which is called 'Citta-vasita' (Mastery of Mind). From this mind, various treasures can emerge, and emptiness can also be used as a treasury, which is called 'Artha-vasita' (Mastery of Objects). All actions of body, speech, and mind are based on wisdom, which is called 'Jnana-vasita' (Mastery of Wisdom). It is also said in the Avalokitesvara Bodhisattva Prediction Sutra: Avalokitesvara said to the Buddha, 'If a Bodhisattva upholds one Dharma, all the Dharmas of all Buddhas will naturally be like in the palm of his hand. What is this one Dharma?' It is the so-called Great Compassion. Explanation: This is Great Compassion of the same essence, because the nature of this compassion pervades all realms of sentient beings, so it can universally moisten like a rain, making orchids and mugworts flourish together, and completely gather in one thought, so that evil and righteousness are both saved. The Great Abhiseka Sutra says: 'A meditating Bhiksu, without other thoughts or ideas, only guards one Dharma, and then he can see the truth.' Explanation: Taking one Dharma as the principle, all dusts have no place to rely on, other conditions are naturally cut off, and the wonderful nature naturally appears. The aspiration should return to one, then what wisdom will not understand? Seeking the river can find the source, then what doubts cannot be explained? There is no greater purpose than grasping the essence. The Ratnamegha Sutra says: 'Of all Dharmas, the mind is the most important. If you understand the mind, you can understand all Dharmas.' The Pratyutpanna Samadhi Sutra's verse says: 'All Buddhas are liberated from the mind. The mind is without defilement and is called pure. The five paths are bright and clean and are not stained. Those who understand this will achieve the Great Way.' Explanation: The five paths arise from the mind, and the essence of the mind is always pure. Although it pervades the five paths, it is not stained by the colors of the five paths. Then, even if it is immersed in the five realms, it will not fall; being in one state, it will not ascend; unfolding the Dharma realm, it will not be pervasive; entering a tiny dust, it will not shrink. Because the True Thus One Mind is inherently pure, without increase or decrease. With this one Dharma, one can gather everything, like a drop of water at the beginning of a stream, whose moisturizing nature is no different from that of the four seas. Like the emptiness in a mustard seed hole, which is no different from the emptiness of the ten directions encompassing everything. Therefore, it is said that heaven obtains 'one' and becomes clear, earth obtains 'one' and becomes peaceful, and all things obtain 'one' and grow. Now, obtaining 'one', the path is accomplished. It is also said: 'The sage holds 'one' as the law for the world.' This is the Mirror of the Sect, serving as the law of the Chan gate. The Mahavaipulya Dharani Sutra says: Sariputra asked Manjusri, 'Where should one seek prediction?' Manjusri said, 'One should seek from...'
如如性中求。釋曰。如如性。即是一切眾生真心之性。
思益經云。眾生如。即是漏盡解脫如。以一切法。悉入于如。無有體性。即是諸佛解脫。于眾生心行中求。
因果經偈云。一切造善惡。皆從心想生。是故真出家。皆以心為本。
大法炬陀羅尼經云。佛告毗舍佉。如是色相。不可眼見。當知彼是心識境界。唯意所知。是故不可以眼見。毗舍佉。一切眾生所有心意。不可言說。唯佛智知。
像法決疑經云。今日坐中無央數眾。各見不同。或見如來入涅槃。或見如來住世一劫。若減一劫。若無量劫。或見如來丈六之身。或見小身。或見大身。或見報身。蓮華藏世界海。為千百億釋迦牟尼佛。說心地法門。或見法身。同於虛空。無有分別。無相無礙。遍同法界。或見此處。山林地土沙礫。或見七寶。或見此處。乃是三世諸佛所行之處。或見此處。即是不思議諸佛境界真實之法。釋曰。故知佛無定形。隨識而自分粗妙。境無異相。因心而空見短長。可謂現證法門。理歸宗鏡。
如來興顯經偈云。諸佛所行性。一切諸眾生。皆在心性中。相可相同相。
現寶藏經云。菩薩問文殊師利。以何緣故。一切諸法皆是佛法。文殊言。如佛智所覺。又問。如何佛智所覺。乃至答言。解自心如故
【現代漢語翻譯】 現代漢語譯本： 『如如性中求』。釋義：『如如性』，即是一切眾生真心之本性。
《思益經》說：『眾生如』，即是漏盡解脫之『如』。因為一切法，都歸入于『如』，沒有實體自性，這就是諸佛的解脫。在眾生的心行中尋求。
《因果經》偈語說：一切善惡的造作，都從心念思想產生。因此真正出家的人，都以心為根本。
《大法炬陀羅尼經》說：佛告訴毗舍佉（Vishakha，人名）：這樣的色相，不能用眼睛看見。應當知道那是心識的境界，只有意念才能知曉。所以不可以用眼睛看見。毗舍佉（Vishakha），一切眾生所有的心意，不可用言語表達，只有佛的智慧才能知曉。
《像法決疑經》說：今天在座的無數大眾，各自所見不同。或者看見如來進入涅槃，或者看見如來住世一劫（kalpa，時間單位），或者少於一劫，或者無量劫。或者看見如來丈六之身，或者看見小身，或者看見大身，或者看見報身，蓮華藏世界海，為千百億釋迦牟尼佛（Sakyamuni Buddha）說心地法門。或者看見法身，等同於虛空，沒有分別，沒有形象沒有阻礙，遍佈整個法界。或者看見此處，是山林土地沙礫，或者看見七寶，或者看見此處，乃是三世諸佛所行之處。或者看見此處，就是不可思議諸佛境界真實之法。』解釋說：由此可知佛沒有固定的形體，隨著心識而各自分辨粗妙。境界沒有不同的相狀，因為心而憑空看見長短。可以說是現證的法門，道理歸於宗鏡。
《如來興顯經》偈語說：諸佛所行的本性，一切諸眾生，都在心性之中，相可以相同。
《現寶藏經》說：菩薩問文殊師利（Manjushri），因為什麼緣故，一切諸法都是佛法？文殊（Manjushri）回答說：如佛智所覺悟。又問：如何是佛智所覺悟？乃至回答說：瞭解自己的心如同實相的緣故。
【English Translation】 English version: 『Seeking within the Suchness-nature.』 Explanation: 『Suchness-nature』 is the true heart-nature of all sentient beings.
The Siyi Sutra says: 『The 『Suchness』 of sentient beings is the 『Suchness』 of exhaustion of outflows and liberation. Because all dharmas enter into 『Suchness,』 without intrinsic nature, this is the liberation of all Buddhas. Seek within the mind-conduct of sentient beings.』
The verse in the Karma Sutra says: 『All good and evil deeds arise from thoughts in the mind. Therefore, true renunciates take the mind as the foundation.』
The Great Torch Dharani Sutra says: The Buddha told Vishakha (Vishakha, a name): 『Such forms cannot be seen with the eyes. You should know that they are the realm of consciousness, known only by the mind. Therefore, they cannot be seen with the eyes. Vishakha (Vishakha), the minds of all sentient beings are unspeakable, known only by the wisdom of the Buddha.』
The Doubt Resolving Sutra of the Semblance Dharma says: 『Today, the countless assembly present each see differently. Some see the Tathagata entering Nirvana, some see the Tathagata dwelling in the world for one kalpa (kalpa, a unit of time), or less than one kalpa, or countless kalpas. Some see the Tathagata's sixteen-foot body, some see a small body, some see a large body, some see the reward body, the Lotus Treasury World Sea, speaking the Dharma-gate of the mind-ground for billions of Sakyamuni Buddhas (Sakyamuni Buddha). Some see the Dharma-body, equal to space, without distinction, without form, without obstruction, pervading the entire Dharma-realm. Some see this place as mountains, forests, land, and gravel, some see it as seven treasures, some see this place as the place where the Buddhas of the three times practice. Some see this place as the inconceivable realm of the Buddhas, the true Dharma.』 Explanation: 『Therefore, know that the Buddha has no fixed form, and each distinguishes crudeness and subtlety according to consciousness. The realm has no different appearances, and because of the mind, one sees short and long in vain. It can be said to be a Dharma-gate of present realization, and the principle returns to the Mirror of the Source.』
The verse in the Tathagata's Rising and Manifesting Sutra says: 『The nature practiced by all Buddhas, all sentient beings, is within the mind-nature, and the appearances can be the same.』
The Revealing Treasure Sutra says: The Bodhisattva asked Manjushri (Manjushri): 『For what reason are all dharmas Buddha-dharmas?』 Manjushri (Manjushri) replied: 『As perceived by the Buddha's wisdom.』 He asked again: 『How is it perceived by the Buddha's wisdom?』 And answered: 『Because one understands one's own mind as Suchness.』
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修行慈分經云。一切諸法。體相微細。皆悉空寂。凡夫之人。以自分別。生諸境界。自分別中。還自繫縛。乃至未了心之自性。劑爾許時。如在夢中。妄著諸境。復應觀察一切三界。皆悉是空。空不礙空。
入楞伽經偈云。爾時佛神力。復化作山城。崔嵬百千相。嚴飾對須彌。無量億華園。皆是眾寶林。香氣廣流佈。芬馥未曾聞。一一寶山中。皆示現佛身。亦有羅婆那。夜叉眾等住。十方佛國土。及於諸佛身。佛子夜叉王。皆來集彼山。而此楞伽城。所有諸眾等。皆悉見自身。入化楞伽中。如來神力作。亦同彼楞伽。諸山及園林。寶莊嚴亦爾。一一山中佛。皆有大慧問。如來悉為說。內身所證法。出百千妙聲。說此經法已。佛及諸佛子。一切隱不現。羅婆那夜叉。忽然見自身。在己本宮殿。更不見余物。而作是思惟。向見者誰作。說法者為誰。是誰而聽聞。我所見何法。而有此等事。彼諸佛國土。及諸如來身。如此諸妙事。今皆何處去。為是夢所憶。為是幻所作。為是實城邑。為乾闥婆城。為是翳妄見。為是陽焰起。為夢石女生。為我見火輪。為見火輪煙。我所見云何。復自深思惟。諸法體如是。唯自心境界。內心能證知。而諸凡夫等。無明所覆障。虛妄心分別。而不能覺知。能見及所見。一切不可
【現代漢語翻譯】 現代漢語譯本：
《修行慈分經》說：一切諸法的體性和現象都極其微細，完全是空寂的。凡夫之人，因為自己的分別心，產生各種境界。在自己的分別心中，反而自我束縛。乃至沒有了悟心的自性之前，在這段時間裡，就像在夢中一樣，虛妄地執著于各種境界。還應觀察一切三界，全部都是空。空不妨礙空。
《入楞伽經》的偈頌說：當時佛以神通力，又變化出山城，高聳巍峨，有百千種形態，莊嚴地與須彌山相對。無數億計的華園，都是眾寶形成的樹林，香氣廣泛流佈，芬芳是前所未聞的。每一座寶山中，都示現佛身，也有羅婆那（Rāvaṇa，夜叉王名），夜叉眾等居住。十方佛的國土，以及諸佛的身，佛子、夜叉王，都來到這座山聚集。而這座楞伽城（Laṅkā，城名）中，所有的眾生等，都看見自己，進入到變化的楞伽城中。這是如來的神通力所為，也和那楞伽城一樣，諸山以及園林，寶物莊嚴也是如此。每一座山中的佛，都有大慧（Mahāmati，菩薩名）提問，如來都為他們說，內心所證悟的法。發出百千種美妙的聲音，說完這部經法后，佛以及諸佛子，一切都隱沒不現。羅婆那夜叉，忽然看見自己，在自己的本來的宮殿中，再也看不見其他事物，於是這樣思惟：先前看見的是誰所作？說法者是誰？是誰在聽聞？我所見的是什麼法？而有這些事情？那些佛的國土，以及諸如來的身，如此種種美妙的事情，現在都到哪裡去了？是夢中所回憶的嗎？是幻術所作的嗎？是真實的城邑嗎？是乾闥婆（Gandharva，天神名）城嗎？是眼睛昏花所產生的錯覺嗎？是陽焰升起嗎？是夢中石女生子嗎？是我看見火輪嗎？是看見火輪的煙嗎？我所看見的究竟是什麼？又自己深深地思惟，諸法的本體就是這樣，只是自心的境界。內心能夠證知，而那些凡夫等，被無明所覆蓋和障礙，用虛妄的心來分別，而不能覺知。能見和所見，一切都是不可
【English Translation】 English version:
The Sutra on the Division of Loving-Kindness in Practice says: 'All dharmas, in their essence and appearance, are subtle and completely empty and still. Ordinary people, due to their own discriminations, generate various realms. Within their own discriminations, they bind themselves. Until they understand the self-nature of the mind, for that period of time, it is like being in a dream, falsely attached to various realms. One should also observe that all three realms are empty. Emptiness does not obstruct emptiness.'
A verse from the Laṅkāvatāra Sūtra says: 'At that time, through the Buddha's spiritual power, he transformed a mountain city, towering and majestic, with hundreds of thousands of forms, adorned opposite Mount Sumeru. Countless billions of flower gardens were all forests of various treasures, their fragrance spreading widely, a fragrance never before heard. In each treasure mountain, a Buddha body was manifested, and there also dwelt Rāvaṇa (name of a Yaksha king), and Yaksha hosts. The Buddha lands of the ten directions, as well as the bodies of all Buddhas, Buddha-sons, and Yaksha kings, all gathered on that mountain. And all the beings in this city of Laṅkā (name of a city) saw themselves entering the transformed city of Laṅkā. This was done by the spiritual power of the Tathāgata, and it was the same as that city of Laṅkā, the various mountains and gardens, and the adornments of treasures were also the same. In each mountain, there was a Buddha whom Mahāmati (name of a Bodhisattva) questioned, and the Tathāgata explained to them the Dharma realized within the inner self. Uttering hundreds of thousands of wonderful sounds, after speaking this sutra, the Buddha and all the Buddha-sons all disappeared and became invisible. Rāvaṇa the Yaksha suddenly saw himself in his original palace, and could no longer see anything else, and then thought: Who created what I saw earlier? Who was the speaker of the Dharma? Who was listening? What Dharma did I see? And why did these things happen? Where have those Buddha lands and the bodies of all the Tathāgatas gone now? Is it a memory from a dream? Is it created by illusion? Is it a real city? Is it a Gandharva (name of a celestial musician) city? Is it a delusion caused by blurred vision? Is it the rising of a mirage? Is it a stone woman giving birth in a dream? Am I seeing a fire wheel? Am I seeing the smoke of a fire wheel? What is it that I am seeing? And then he deeply contemplated, the essence of all dharmas is like this, it is only the realm of one's own mind. The inner mind can realize it, but those ordinary people are covered and obstructed by ignorance, and they discriminate with a false mind, and cannot awaken. The seer and the seen, everything is un-
得。說者及所說。如是等亦無。佛法真實體。非有亦非無。法相恒如是。唯自心分別。如見物為實。彼人不見佛。不住分別心。亦不能見佛。不見有諸行。如是名為佛。若能如是見。彼人見如來。智者如是觀。一切諸境界。轉身得妙身。即是佛菩薩。
虛空孕菩薩經偈云。一切諸法相。真實無知者。若人住諸陰。六根皆蔽塞。釋曰。故知諸法皆真。無知無見。才有知見。即落識陰。則一心不通。六根闇塞。終不能見無見之見知無知之知。若有見之見。則不見一切。若無知之知。則無所不知。所以賢護經云。若菩薩觀四念處時。無法可見。無聲可聞。無聞見故。則無有法可得分別。亦無有法可得思惟。而亦非瞽盲聾故。但是諸法無可見故。以唯一真心。見外無法。
寶星經云。爾時世尊。告妙音梵王。汝今何故目不暫舍。乃至無相觀於我耶。善男子。頗有一法名為佛耶。頗有一物可名為名耶。釋曰。故知名體俱空。妙旨斯在。是以絕觀。方見如來。有無之觀。皆是虛妄。不入宗鏡。豈辯真佛乎。
十住斷結經云。一切諸法。常自存在。眾生不達。為興莊嚴。法法自生。法法自滅。法法不生。法法不滅。法生法滅。性不移轉。斯是菩薩大士之道。非諸凡俗之所及也。釋曰。一切諸法常自存在者。真心不
【現代漢語翻譯】 現代漢語譯本 得（Dharmas）。說者及所說，如是等亦無。佛法真實體，非有亦非無。法相恒如是，唯自心分別。如見物為實，彼人不見佛。不住分別心，亦不能見佛。不見有諸行，如是名為佛。若能如是見，彼人見如來（Tathagata）。智者如是觀，一切諸境界。轉身得妙身，即是佛菩薩（Bodhisattva）。
《虛空孕菩薩經》偈云：一切諸法相，真實無知者。若人住諸陰，六根皆蔽塞。釋曰：故知諸法皆真，無知無見。才有知見，即落識陰，則一心不通，六根闇塞，終不能見無見之見知無知之知。若有見之見，則不見一切。若無知之知，則無所不知。所以《賢護經》云：若菩薩（Bodhisattva）觀四念處時，無法可見，無聲可聞，無聞見故，則無有法可得分別，亦無有法可得思惟。而亦非瞽盲聾故，但是諸法無可見故，以唯一真心，見外無法。
《寶星經》云：爾時世尊（Bhagavan），告妙音梵王（Brahmadeva）：汝今何故目不暫舍，乃至無相觀於我耶？善男子，頗有一法名為佛（Buddha）耶？頗有一物可名為名耶？釋曰：故知名體俱空，妙旨斯在。是以絕觀，方見如來（Tathagata）。有無之觀，皆是虛妄。不入宗鏡，豈辯真佛乎？
《十住斷結經》云：一切諸法，常自存在，眾生不達，為興莊嚴。法法自生，法法自滅。法法不生，法法不滅。法生法滅，性不移轉。斯是菩薩（Bodhisattva）大士之道，非諸凡俗之所及也。釋曰：一切諸法常自存在者，真心不
【English Translation】 English version Dharmas. The speaker and what is spoken, all such things are also non-existent. The true essence of the Buddha-dharma is neither existent nor non-existent. The characteristics of the Dharma are always thus, only discriminated by one's own mind. If one sees things as real, that person does not see the Buddha. Not dwelling in discriminative thought, one also cannot see the Buddha. Not seeing that there are any conditioned things, this is called Buddha. If one can see thus, that person sees the Tathagata (如來). The wise thus contemplate all realms of existence. Turning around, one obtains a wondrous body, and is immediately a Buddha-Bodhisattva (佛菩薩).
The Gatha in the Akasagarbha Bodhisattva Sutra says: 'All characteristics of dharmas, in reality, there is no knower. If a person dwells in the skandhas (陰), the six senses are all obstructed.' Explanation: Therefore, know that all dharmas are true, without knowing, without seeing. Only when there is knowing and seeing, one falls into the vijnana skandha (識陰), then the one mind is not clear, the six senses are darkened and obstructed, and one ultimately cannot see the seeing of no-seeing, know the knowing of no-knowing. If there is seeing of seeing, then one does not see everything. If there is knowing of no-knowing, then there is nothing that is not known. Therefore, the Bhadrakalpika Sutra says: 'If a Bodhisattva (菩薩) contemplates the Four Foundations of Mindfulness, there is no dharma that can be seen, no sound that can be heard. Because there is no hearing or seeing, then there is no dharma that can be discriminated, nor is there any dharma that can be contemplated. And it is not because one is blind, deaf, or mute, but because all dharmas are without anything that can be seen, because with the one true mind, one sees that there is no dharma outside.'
The Ratnakuta Sutra says: 'At that time, the Bhagavan (世尊) said to the Brahma King Wonderful Sound (妙音梵王): Why do you not take your eyes off me even for a moment, and contemplate me even in the absence of form? Good man, is there a single dharma called Buddha (佛)? Is there a single thing that can be called a name?' Explanation: Therefore, know that name and substance are both empty, and the subtle meaning lies in this. Therefore, by cutting off contemplation, one can see the Tathagata (如來). The contemplation of existence and non-existence are all illusory. If one does not enter the Mirror of the Teaching, how can one discern the true Buddha?
The Dasabhumika Sutra says: 'All dharmas constantly exist by themselves. Sentient beings do not understand this, and therefore create adornments. Dharma by dharma arises by itself, dharma by dharma ceases by itself. Dharma by dharma does not arise, dharma by dharma does not cease. Dharma arises and dharma ceases, but its nature does not change. This is the path of the great Bodhisattva (菩薩), which is beyond the reach of ordinary people.' Explanation: 'All dharmas constantly exist by themselves' means that the true mind does not
易。性相恒如。眾生不達為興莊嚴者。以外道執斷見。小乘證無常。菩薩為對治凡小故。不盡有為。常修福業。不住無為。深入智淵。廣大莊嚴云興萬行。唸唸圓滿十波羅蜜。拔斷常外道之曲木。出邪見之稠林。拯偏真小果之矬身。升解脫之坑底。所以華嚴經云。第七遠行地。當修十種方便慧殊勝道。所謂雖善修空無相無愿三昧。而慈悲不捨眾生。雖得諸佛平等法。而樂常供養佛。雖入觀空智門。而勤修習福德。雖遠離三界。而莊嚴三界。雖畢竟寂滅諸煩惱焰。而能為一切眾生起滅貪瞋癡煩惱焰。雖知諸法如幻如夢。如影如響。如焰如化。如水中月。如鏡中像。自性無二。而隨心作業。無量差別。雖知一切國土。猶如虛空。而能以清凈妙行。莊嚴佛土。雖知諸佛法身。本性無身。而以相好莊嚴其身。雖知諸佛音聲。性空寂滅。不可言說。而能隨一切眾生。出種種差別清凈音聲。雖隨諸佛了知三世唯是一念。而隨眾生意解分別。以種種相。種種時。種種劫數而修行。釋曰。經云。雖善修空無相無愿三昧者。是對治凡夫著有徇樂之見。而慈悲不捨眾生者。是對治二乘沈空畏苦之見。下諸句義。皆同此釋。故云。聲聞畏苦。緣覺無悲。俱失菩薩二利之行。
須真天子經云。須真天子。問文殊師利。菩薩。不從三脫門而
【現代漢語翻譯】 現代漢語譯本： 容易理解的是，自性（Sva-bhāva）和現象（Lakshana）是恒常不變的。眾生因為不明白這個道理，所以會執著于虛假的莊嚴。外道之人執著于斷滅見，小乘修行者證悟到諸法無常。菩薩爲了對治凡夫和小乘的偏頗，所以不會完全捨棄有為法，而是經常修習福德善業；不住于無為的境界，而是深入智慧的海洋。他們以廣大的莊嚴來興起萬行，唸唸圓滿十波羅蜜（十種到達彼岸的方法，Daśa-pāramitā）。他們拔除外道斷見和常見如同彎曲的樹木，走出邪見的稠密森林，拯救那些偏執于小乘果位的修行者，使他們脫離解脫的陷阱。所以《華嚴經》（Avataṃsaka Sūtra）中說，第七遠行地（Dūraṃgama-bhūmi）的菩薩應當修習十種方便慧殊勝之道。也就是說，雖然善於修習空（Śūnyatā）、無相（Animitta）、無愿（Apraṇihita）三昧，但慈悲心不捨棄眾生；雖然證得諸佛的平等法性，但樂於恒常供養諸佛；雖然進入觀空的智慧之門，但勤奮修習福德；雖然遠離三界（欲界，色界，無色界，Trailokya），但莊嚴三界；雖然究竟寂滅一切煩惱之火，但能為一切眾生生起貪嗔癡等煩惱之火；雖然知道諸法如幻如夢，如影如響，如火焰如變化，如水中月，如鏡中像，自性沒有差別，但隨順眾生的業力，顯現無量的差別；雖然知道一切國土猶如虛空，但能以清凈微妙的修行，莊嚴佛土；雖然知道諸佛的法身（Dharmakāya）本性無身，但以三十二相八十種好來莊嚴其身；雖然知道諸佛的音聲，自性空寂滅，不可言說，但能隨順一切眾生，發出種種差別清凈的音聲；雖然隨順諸佛了知過去、現在、未來三世唯是一念，但隨順眾生的意念理解和分別，以種種形象、種種時間、種種劫數來進行修行。 解釋說，《華嚴經》中說，『雖然善於修習空無相無愿三昧』，這是對治凡夫執著于有和追求快樂的見解；『而慈悲不捨眾生』，這是對治二乘沉溺於空和畏懼痛苦的見解。下面的句子意義都與此相同。所以說，聲聞（Śrāvaka）畏懼痛苦，緣覺（Pratyekabuddha）沒有慈悲，都失去了菩薩自利利他的修行。
《須真天子經》（Sujāta-kumāra Sūtra）中說，須真天子問文殊師利（Mañjuśrī），菩薩不從三脫門（空門，無相門，無作門，trini vimokṣa-mukhāni）而
【English Translation】 English version: It is easy to understand that Sva-bhāva (self-nature) and Lakshana (phenomena) are eternally constant. Sentient beings, failing to understand this, cling to false adornments. Those of external paths cling to annihilationist views, while the Śrāvakas (small vehicle) realize impermanence. Bodhisattvas, in order to counteract the shortcomings of ordinary beings and the small vehicle, do not completely abandon conditioned phenomena (Saṃskṛta), but constantly cultivate meritorious deeds; they do not dwell in the unconditioned (Asaṃskṛta), but delve deeply into the ocean of wisdom. They use vast adornments to raise myriad practices, and in every moment, they perfect the ten pāramitās (ten perfections, Daśa-pāramitā). They uproot the crooked trees of eternalist and annihilationist views of external paths, emerge from the dense forest of wrong views, rescue those practitioners who are fixated on the small fruit of partial truth, and lift them out of the pit of liberation. Therefore, the Avataṃsaka Sūtra (Flower Garland Sutra) says that Bodhisattvas in the seventh Bhumi (stage), the Dūraṃgama-bhūmi (Far-Going Ground), should cultivate ten kinds of expedient wisdom and supreme paths. That is to say, although they are skilled in cultivating the three samādhis of emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apraṇihita), their compassion does not abandon sentient beings; although they attain the equal Dharma-nature of all Buddhas, they delight in constantly making offerings to the Buddhas; although they enter the gate of wisdom of contemplating emptiness, they diligently cultivate meritorious virtues; although they are far from the three realms (Trailokya), they adorn the three realms; although they ultimately extinguish the flames of all afflictions, they can cause the flames of greed, hatred, and delusion to arise for all sentient beings; although they know that all dharmas are like illusions, dreams, shadows, echoes, flames, transformations, the moon in water, and images in a mirror, and that their self-nature is without duality, they manifest limitless differences according to the karma of sentient beings; although they know that all lands are like empty space, they can adorn the Buddha-lands with pure and wonderful practices; although they know that the Dharmakāya (Dharma Body) of all Buddhas is inherently without a body, they adorn their bodies with the thirty-two major marks and eighty minor characteristics; although they know that the voices of all Buddhas are inherently empty, silent, and inexpressible, they can emit various distinct and pure sounds in accordance with all sentient beings; although they follow the Buddhas in knowing that the three periods of time (past, present, and future) are only one thought, they follow the understanding and discrimination of sentient beings, and practice with various forms, various times, and various kalpas (aeons). The explanation says that the Avataṃsaka Sūtra says, 'Although they are skilled in cultivating the three samādhis of emptiness, signlessness, and wishlessness,' this is to counteract the views of ordinary people who are attached to existence and seek pleasure; 'but their compassion does not abandon sentient beings,' this is to counteract the views of the two vehicles (Śrāvakas and Pratyekabuddhas) who are immersed in emptiness and fear suffering. The meanings of the following sentences are all the same as this. Therefore, it is said that Śrāvakas fear suffering and Pratyekabuddhas lack compassion, and both lose the Bodhisattva's practice of benefiting themselves and others.
The Sujāta-kumāra Sūtra (Sutra of Sujata, the Celestial Youth) says that Sujata, the celestial youth, asked Mañjuśrī, 'Why do Bodhisattvas not enter the three doors of liberation (trini vimokṣa-mukhāni)?'
求道耶。文殊答言。天子。不可從空而成道。亦不可於無相而成道。亦不可於無愿而成道也。所以者何。於是中無心意識。念亦無動故。有心意識唸唸動者。乃成其道也。釋曰。若取三解脫門作證者。即是溺實際之海。背靈覺之原。遺性徇空。何成大道。若直了神解心性。唸唸菩提果圓。不墮斷見之邪無。豈涉常見之實有。介爾起意。大用現前。無得無依。非取非舍。從真起行。體用相收。以行契真。卷舒一際。可謂心心合道。唸唸冥真矣。故還原觀云。用則波騰海沸。全真體以執行。體則鏡凈水澄。舉隨緣而會寂。斯則不離體之用。用乃波騰。不離用之體。體常湛寂。體雖湛寂。常在萬緣。用雖波騰恒冥一際。
大方廣師子吼經云。佛告電鬘菩薩。善男子。法唯一字。所謂無字。本無言說。何所言說。善男子。當知無說。是為真說。爾時凈身菩薩。承佛威神白佛言。世尊。若無所說。是為真說者。啞默不言。皆應說法。佛言。如是。善男子。如汝所說。非唯啞默者說法。不啞默者。亦皆說法。而不知法。世尊。云何一切眾生說法而不知法。善男子。如生盲人。處日光中而不見日。傍人為說。以他聲故。乃知有日。如是諸法。悉入法界。法界無字。離諸字性。非諸眾生而能宣辯。釋曰。審知未達宗人。依通見解
【現代漢語翻譯】 現代漢語譯本 求道嗎？文殊菩薩回答說：『天子，不可從空性中成就佛道，也不可於無相中成就佛道，更不可於無愿中成就佛道。』為什麼呢？因為在這些狀態中，沒有心意識的活動，念頭也不會生起。只有那些有心意識，念頭不斷生起的人，才能成就佛道。』 解釋：如果執著于用三解脫門（空、無相、無愿）來證悟，那就是沉溺於實際之海，背離了靈覺的本源，捨棄了自性而追逐空性，又怎麼能成就大道呢？如果直接明瞭神妙的心性，唸唸都是菩提果圓滿，不墮入斷滅見的邪見，又怎麼會涉及常見（永恒存在）的實有呢？稍微動一個念頭，巨大的作用就顯現在眼前，無所得也無所依賴，不取也不捨。從真如本性出發而修行，本體和作用相互包含，用修行來契合真如，捲起和舒展都在同一個境界。這可以說是心心合道，唸唸冥合真如了。所以《還原觀》中說：『用的時候，像波濤洶涌，完全以真如本體來執行；體的時候，像鏡子一樣清澈，水一樣澄凈，隨著因緣而歸於寂靜。』這就是不離本體的作用，作用就像波濤洶涌；不離作用的本體，本體常常是湛然寂靜的。本體雖然湛然寂靜，卻常常存在於萬緣之中；作用雖然波濤洶涌，卻始終冥合於同一個境界。
《大方廣師子吼經》中說：佛告訴電鬘菩薩：『善男子，法只有一個字，那就是『無』字。本來就沒有言語可以表達，還能說什麼呢？善男子，應當知道無說才是真正的說法。』 這時，凈身菩薩承蒙佛的威神力，對佛說：『世尊，如果無所說是真正的說法，那麼啞巴不說話，都應該是在說法了。』 佛說：『是的，善男子，正如你所說，不僅僅是啞巴在說法，不啞巴的人也都在說法，只是他們自己不知道罷了。』 世尊，為什麼一切眾生都在說法卻不知道法呢？』 善男子，就像天生的盲人，身處陽光之中卻看不見太陽。旁邊的人告訴他，他通過別人的聲音，才知道有太陽的存在。同樣的道理，一切諸法都進入了法界，法界沒有文字，遠離一切文字的屬性，不是眾生所能宣說的。』 解釋：仔細審視那些沒有通達宗旨的人，只是依賴於表面的見解。
【English Translation】 English version 'Are you seeking the Dao?' Manjushri (Bodhisattva of Wisdom) replied, 'O Prince, the Dao cannot be attained from emptiness, nor from the absence of form, nor from the absence of aspiration.' Why is this so? Because in these states, there is no activity of mind-consciousness, and thoughts do not arise. Only those with mind-consciousness, whose thoughts constantly arise, can attain the Dao.' Explanation: If one clings to using the Three Doors of Liberation (emptiness, absence of form, absence of aspiration) for enlightenment, one is drowning in the sea of actuality, turning away from the source of spiritual awareness, abandoning one's nature to pursue emptiness. How can one attain the Great Dao in this way? If one directly understands the wondrous nature of the mind, with every thought the Bodhi fruit is perfected, without falling into the heretical view of annihilation, how can one be involved in the real existence of eternalism? With the slightest intention arising, great function manifests before one's eyes, without attainment or reliance, neither grasping nor abandoning. Starting practice from true reality, the essence and function embrace each other, using practice to accord with truth, contracting and expanding within the same realm. This can be said to be mind-to-mind in harmony with the Dao, thought-to-thought merging with truth. Therefore, the 'Returning to the Origin Contemplation' says: 'In function, it is like waves surging and the sea boiling, fully utilizing the true essence to operate; in essence, it is like a clear mirror and still water, responding to conditions and returning to stillness.' This is the function that does not depart from the essence, the function is like surging waves; the essence that does not depart from the function, the essence is always serenely still. Although the essence is serenely still, it is always present in all conditions; although the function is like surging waves, it always merges with the same realm.
The 'Great and Vast Lion's Roar Sutra' says: The Buddha told Bodhisattva Electric Garland (name of a Bodhisattva), 'Good man, the Dharma is only one word, which is the word 'no' (無). Originally, there is no language to express it, so what can be said? Good man, you should know that non-speaking is the true speaking.' At that time, Bodhisattva Pure Body (name of a Bodhisattva), relying on the Buddha's majestic power, said to the Buddha, 'World Honored One, if non-speaking is the true speaking, then the mute who do not speak should all be expounding the Dharma.' The Buddha said, 'Yes, good man, as you say, it is not only the mute who are expounding the Dharma, those who are not mute are also expounding the Dharma, but they do not know the Dharma.' 'World Honored One, how is it that all beings are expounding the Dharma but do not know the Dharma?' 'Good man, it is like a person born blind, being in the sunlight but not seeing the sun. Someone next to him tells him, and he knows there is a sun because of the other person's voice. In the same way, all Dharmas enter the Dharma realm, the Dharma realm has no words, it is apart from all the characteristics of words, and it cannot be proclaimed by beings.' Explanation: Carefully examine those who have not attained the essence, but only rely on superficial views.
。隨他語轉。妄有所說。如彼盲者。不見日光。聽傍人聲。豈窮日體。若眼開親見。即知本無名字言說。故知有言傷旨。不達法界。是以經云。如是諸法。悉入法界。法界無字。離諸字性。若能深達一字唯心法界。自然言語道斷。法爾知解情亡。豈是無辯。智不能窮也。如肇論云。釋迦掩室于摩竭。凈名杜口于毗耶。須菩提唱無說以顯道。釋梵絕聽而雨華。斯則理為神御。口以之默。豈曰無辯。辯所不能言也。
普超三昧經決狐疑品云。於是阿阇世王曰。唯愿濡首。解我狐疑。濡首答言。大王所疑。恒河沙等諸佛世尊。所不能決。時王自省無救護。從榻而墮。如斷大樹。摧折躄地。大迦葉曰。大王。自安。莫懷恐懅勿以為懼。所以者何。濡首童真。被大智鎧。善權方便。而設此言。可徐而問。時王即起。問濡首曰。曏者所說恒河沙諸佛。不能為我而決狐疑。濡首報曰。王意云何。假若有人。而自說言。我以塵暝灰煙雲霧污染虛空。寧堪任乎。答。不能污。濡首又問。設令大王。取此空洗之使凈。寧堪任乎。答曰。不能凈。濡首報曰。吾以是曏者說言恒河沙等諸佛世尊所不能決也。釋曰。一切眾生。不了自性清凈心故。妄生垢凈。迷悟自沒。遂于無疑中起疑。于無決中求決。若能諦了。豁爾意消。即見一切染凈諸
【現代漢語翻譯】 現代漢語譯本：跟隨他人的言語而轉移，虛妄地有所述說，就像那盲人，看不見日光，聽從旁邊人的聲音，怎能窮盡日光的本體？如果眼睛睜開親自看見，就知道本來沒有名字言說。所以知道有言語反而會損害宗旨，不能通達法界（Dharmadhatu，一切法的本體）。因此經書上說，『像這樣的諸法，全部進入法界，法界沒有文字，遠離各種文字的性質。』如果能夠深刻通達一字唯心法界，自然言語的道路斷絕，自然而然地知解情識消亡，難道是沒有辯才嗎？是智慧不能窮盡啊。如同《肇論》所說：『釋迦（Sakyamuni，佛教創始人）在摩竭（Magadha，古印度王國）掩室，維摩詰（Vimalakirti，一位著名的在家菩薩）在毗耶離（Vaishali，古印度城市）杜口不言，須菩提（Subhuti，佛陀的十大弟子之一）唱無說來顯明道，釋梵（帝釋天和梵天）停止聽聞而天雨妙華。』這就是理作為精神的主宰，口因此而沉默，難道是說沒有辯才嗎？是辯才所不能表達的啊。
《普超三昧經·決狐疑品》中說：阿阇世王（Ajatasattu，古印度摩揭陀國國王）說：『希望濡首（一個童子）為我解除疑惑。』濡首回答說：『大王所疑惑的，如同恒河沙數那麼多的諸佛世尊，都不能為您解決。』當時阿阇世王反省自己沒有救護，從床榻上掉下來，像折斷的大樹一樣，摧毀倒地。大迦葉（Mahakasyapa，佛陀的十大弟子之一）說：『大王，請安心，不要懷有恐懼，不要害怕。這是因為濡首童真，披著大智慧的鎧甲，用善巧方便，才說了這樣的話，可以慢慢地問他。』當時阿阇世王就起來，問濡首說：『剛才所說恒河沙數諸佛，不能為我解決疑惑。』濡首回答說：『大王認為怎麼樣？假若有人，說我用塵土、昏暗、灰煙、雲霧污染虛空，能夠勝任嗎？』回答說：『不能污染。』濡首又問：『假設大王，取來虛空洗乾淨，能夠勝任嗎？』回答說：『不能乾淨。』濡首回答說：『我因此才說剛才說恒河沙數等諸佛世尊所不能解決啊。』解釋說：一切眾生，因為不瞭解自性清凈心，虛妄地產生垢染和清凈，迷惑和覺悟都讓自己沉沒，于沒有疑惑中產生疑惑，于沒有決斷中尋求決斷。如果能夠仔細明瞭，一下子意念消散，就能看見一切染污和清凈的諸法。
【English Translation】 English version: Following the words of others and shifting accordingly, falsely speaking about things, like a blind person who cannot see the sunlight, listening to the voices of those nearby, how can they fathom the essence of the sun? If the eyes are opened and one sees for oneself, one knows that originally there were no names or words. Therefore, it is known that having words can harm the purpose, failing to understand the Dharmadhatu (the essence of all phenomena). Thus, the scriptures say, 'All such dharmas enter the Dharmadhatu, the Dharmadhatu has no words, it is apart from the nature of all words.' If one can deeply understand the one-word mind-only Dharmadhatu, naturally the path of speech is cut off, and naturally knowledge and emotional consciousness vanish. Is this not eloquence? It is that wisdom cannot exhaust it. As the Zhao Lun says: 'Sakyamuni (the founder of Buddhism) closed his room in Magadha (an ancient Indian kingdom), Vimalakirti (a famous lay Bodhisattva) kept silent in Vaishali (an ancient Indian city), Subhuti (one of the Buddha's ten great disciples) sang of no-speaking to reveal the Tao, and Sakra and Brahma (Indra and Brahma) stopped listening and rained down wonderful flowers.' This is because reason is the master of the spirit, and the mouth is silent because of it. Is it said that there is no eloquence? It is that eloquence cannot express it.
The Puchaosammai Sutra, Resolving Doubts chapter, says: Then King Ajatasattu (an ancient Indian king of Magadha) said: 'I hope Nuru Shou (a young boy) can resolve my doubts.' Nuru Shou replied: 'What Your Majesty doubts, even the Buddhas and World Honored Ones as numerous as the sands of the Ganges, cannot resolve for you.' At that time, King Ajatasattu reflected that he had no protection, fell from the couch, like a broken tree, collapsing to the ground. Mahakasyapa (one of the Buddha's ten great disciples) said: 'Great King, be at peace, do not harbor fear, do not be afraid. This is because Nuru Shou, a virgin boy, is wearing the armor of great wisdom, and uses skillful means to say these words. You can ask him slowly.' At that time, King Ajatasattu got up and asked Nuru Shou: 'The Buddhas as numerous as the sands of the Ganges that you just mentioned cannot resolve my doubts.' Nuru Shou replied: 'What does Your Majesty think? If someone were to say that I use dust, darkness, ash, smoke, and clouds to pollute the void, would it be capable?' He replied: 'It cannot pollute.' Nuru Shou asked again: 'Suppose Your Majesty were to take this void and wash it clean, would it be capable?' He replied: 'It cannot be cleaned.' Nuru Shou replied: 'That is why I said just now that the Buddhas and World Honored Ones as numerous as the sands of the Ganges cannot resolve it.' Explanation: All sentient beings, because they do not understand the pure mind of their own nature, falsely generate defilement and purity, and both delusion and enlightenment cause them to sink. They generate doubts where there are no doubts, and seek resolution where there is no resolution. If one can clearly understand, the thought will suddenly dissipate, and one will see all defiled and pure dharmas.
法。皆同虛空性。既達虛空性不可染凈。方悟本心未曾迷悟。設有說無生無得之理。皆是一期隨宜方便。若入宗鏡。妙旨瞭然。尚無疑與無疑。何懷決不決耶。
月燈三昧經頌云。譬如有童女。夜臥夢產子。生欣死憂戚。諸法亦復然。如人飲酒醉。見地悉迴轉。其實未曾動。諸法亦復然。如凈虛空月。影現於清池。非月形入水。諸法亦復然。如人自好喜。執鏡而照面。映象不可得。諸法亦復然。如人在山谷。歌哭言笑響。聞聲不可得。諸法亦復然。釋曰。狂醉見聞。事何真實。昏夢境界。憂喜皆虛。鏡里之形。因誰所起。谷中之響。起自何來。所以入楞伽經云。佛告楞伽王。譬如有人。於水鏡中。自見其像。于燈月中。自見其影。于山谷中。自聞其響。便生分別。而起取著。此亦如是。法與非法。唯是分別。由分別故。不能捨離。但更增長一切虛妄。不得寂滅。寂滅者。所謂一心。一心者。是最勝三昧。從此能生自證聖智。以如來藏而為境界。
法王經云。于諸法中。若說高下。即名邪說。其口當破。其舌當裂。何以故。一切眾生。心垢同一垢。心凈同一凈。眾生若病同一病。眾生須藥。應須一藥。若說多法。即名顛倒。何以故。為妄分別。析善惡法。破一切法故。隨機說法。斷佛道故。釋曰。同一病須
【現代漢語翻譯】 現代漢語譯本： 法，都與虛空的性質相同。既然通達了虛空的性質，就不會被染污或清凈所影響。才能領悟本心從未迷惑或覺悟。如果有人說無生無得的道理，都是一時隨順情況的方便說法。如果深入《宗鏡錄》，精妙的旨意就會明瞭，心中就不會有疑惑和不確定。還猶豫什麼呢？
《月燈三昧經》的偈頌說：『譬如有一個童女，夜晚睡覺夢見生孩子，生了就歡喜，死了就憂愁悲傷，一切諸法也是這樣。』『如同人喝醉了酒，看見大地都在旋轉，其實大地從未動過，一切諸法也是這樣。』『如同清凈的虛空中映照著月亮，影子顯現在清澈的池塘中，不是月亮的形狀進入了水中，一切諸法也是這樣。』『如同人喜歡自己美好的容貌，拿著鏡子來照自己的臉，鏡中的影像不可捉摸，一切諸法也是這樣。』『如同人在山谷中，唱歌、哭泣、言語、歡笑發出聲響，聽到的聲音不可捉摸，一切諸法也是這樣。』 解釋：瘋狂和醉酒時所見所聞，有什麼是真實的呢？昏沉的夢境，憂愁和歡喜都是虛假的。鏡子里的影像，因誰而生起呢？山谷中的迴響，從何而來呢？所以《入楞伽經》說：佛告訴楞伽王（Lanka王）：『譬如有人，在水鏡中，看見自己的影像；在燈光下的月中，看見自己的影子；在山谷中，聽見自己的迴響，便生起分別心，而產生執著。』這也是這樣，法與非法，只是分別。由於分別的緣故，不能捨離，反而增長一切虛妄，不能達到寂滅。寂滅，就是所謂的一心。一心，是最殊勝的三昧（samadhi），從此能生起自證的聖智，以如來藏（Tathagatagarbha）作為境界。
《法王經》說：『對於諸法，如果說有高下之分，就叫做邪說，他的嘴應當被打破，他的舌頭應當被撕裂。』為什麼呢？一切眾生的心垢都是一樣的垢，心凈都是一樣的凈。眾生如果生病都是一樣的病，眾生需要藥物，應該只需要一種藥物。如果說多種法，就叫做顛倒。為什麼呢？因為妄加分別，分析善惡之法，破壞一切法。隨機說法，斷絕佛道。解釋：同樣的疾病需要同樣的藥物。
【English Translation】 English version: All dharmas are of the same nature as emptiness. Having realized the nature of emptiness, one is not affected by defilement or purity. Only then can one realize that the original mind has never been deluded or enlightened. If someone speaks of the principle of no birth and no attainment, these are all expedient teachings adapted to the circumstances. If one delves into the Zong Jing Lu (Compendium of Mirrors), the subtle meaning will become clear, and there will be no doubt or uncertainty in the mind. What is there to hesitate about?
The Moon Lamp Samadhi Sutra says in a verse: 'It is like a young girl who dreams of giving birth to a child at night. She rejoices at the birth and grieves at the death. All dharmas are also like this.' 'It is like a person who is drunk and sees the earth spinning around, but in reality, the earth has never moved. All dharmas are also like this.' 'It is like the moon in the clear sky reflected in a clear pond. It is not that the shape of the moon enters the water. All dharmas are also like this.' 'It is like a person who loves their own beautiful face and holds a mirror to look at it. The image in the mirror cannot be grasped. All dharmas are also like this.' 'It is like a person in a mountain valley who sings, cries, speaks, and laughs, and the sound is heard, but the sound cannot be grasped. All dharmas are also like this.' Explanation: What is real in what is seen and heard in madness and drunkenness? In the realm of confused dreams, sorrow and joy are all illusory. The image in the mirror, from whom does it arise? The echo in the valley, from where does it originate? Therefore, the Lankavatara Sutra says: The Buddha told King Lanka (Lanka王): 'It is like a person who sees their image in a water mirror, sees their shadow in the moonlight, and hears their echo in a mountain valley, and then gives rise to discrimination and attachment.' It is also like this. Dharma and non-dharma are only discriminations. Because of discrimination, one cannot let go, but instead increases all illusions and cannot attain nirvana. Nirvana is what is called the One Mind. The One Mind is the most supreme samadhi (samadhi). From this, one can generate self-realized wisdom, with the Tathagatagarbha (Tathagatagarbha) as the realm.
The King of Dharma Sutra says: 'Among all dharmas, if one speaks of high and low, it is called heresy. Their mouth should be broken, and their tongue should be torn apart.' Why? The defilement of the minds of all sentient beings is the same defilement, and the purity of the minds is the same purity. If sentient beings are sick, they are all the same sickness. If sentient beings need medicine, they should only need one medicine. If one speaks of many dharmas, it is called delusion. Why? Because of false discrimination, analyzing good and evil dharmas, destroying all dharmas. Teaching the Dharma according to the circumstances, cutting off the path to Buddhahood. Explanation: The same disease requires the same medicine.
一藥者。以一心為病。還以一心為藥。以心生則法生。心滅則法滅故。若說多法即名顛倒者。若諦自心。尚不得一。何況說多。以心外見法。即成顛倒。如狂心見鬼。病眼生華。無中執有。豈成真正。隨機說法斷佛道故者。執有前機。早違大旨。更說多法。實壞正宗。如法華經云。若有深愛法者。亦不為多說。以心法甚深。非多非少。既不可多說。亦不可少說。以非多故不增。以非少故不減。以不增故不生。以不減故不滅。故華嚴經頌云。一切法不生。一切法不滅。若能如是解。諸佛常現前。又藥王菩薩云。我舍兩臂。必當得佛金色之身。兩臂。即是斷常二法。若捨生滅斷常之見。則心佛現前。頓成佛體。故云必當得佛金色之身。
無涯際總持經云。一念之頃。能知三世一切諸法。悉皆平等。無不通達。其人終無異行。亦無異念。釋曰。無涯際總持經者。以名標宗。謂真心無際。總持萬法。攝歸一體。故云平等。如是通達之人。終無異行者。以知心外無法可作差別故。亦無異念者。以心內無法可起思惟故。所以華嚴經十回向品云。菩薩摩訶薩。如是迴向時。眼終不見有不凈佛剎。亦不見有異相眾生。以心境一如故。
不退轉法輪經云。善知一切眾生無相。悉同法界。非見非不見。何以故。法界即是一切眾
生心界。是名信行。
持世經云。三界唯皆是識。是心意識。亦無形無方。不在法內。不在法外。凡夫為虛妄相應所縛。于識陰中。貪著於我若我所。
瓔珞經云。佛言。吾今有十四億大眾。以金剛口。說決定義。佛子。我昔法會。有一億八千無垢大士。即於法會。達一性原。頓覺無二一切諸法。皆一合相。從法會出。各於十方說此瓔珞。又云。行從心得。心凈道成。
思益經云。聖人無所斷。凡夫無所生。是二不出法性平等之相。釋曰。以凡夫迷執心外有法。妄見法生。若聖人明見心外無法。無法可生。了凡無生。即聖無斷。則是入一心不二法門。故云不出法性平等之相。以無有一法出法性外故。如華嚴經頌云。法性遍在一切處。一切眾生及國土。三世悉在無有餘。亦無形相而可得。
勝蹟菩薩所解諸法經云。法唯一字。所謂無字。本無言說。當知無說。是為真說。釋曰。心為一字中王。攝盡無邊之教海。心為諸佛智母。演出無盡之真詮。若能發明。決定信入。則如來常不說法。是名具足多聞。亦是唯愿少聞。多解義趣。即斯旨矣。故涅槃疏云。涅槃之義。浩然無盡。欲舉一蔽諸。指咸談海者。即一心也。
法句經偈云。森羅及萬像。一法之所印。云何一法中。而見有種種。又云。
【現代漢語翻譯】 現代漢語譯本：生起對心性的認知。這被稱為信行（對佛法的信心和實踐）。
《持世經》（Dharanimbara Sutra）說：『三界（欲界、色界、無色界）的一切都只是識（認知）。這就是心、意、識。它既沒有形狀也沒有方位，不在法內，也不在法外。』凡夫因為與虛妄相應而被束縛，在識陰（五蘊之一，指識別作用）中，貪戀執著于『我』或者『我的』。
《瓔珞經》（Yingluo Sutra）說：佛說：『我現在有十四億大眾，用金剛口（佛的真實不虛之語）說決定之義。佛子，我過去的一次法會上，有一億八千無垢大士（菩薩的尊稱），當即在法會上，通達一性之本源，頓悟無二（沒有對立）的一切諸法，都是一合相（統一的整體）。』從法會出來后，各自在十方宣說這部《瓔珞經》。經中又說：『修行從心而得，心清凈則道業成就。』
《思益經》（Vimalakirti Nirdesa Sutra）說：『聖人沒有什麼可斷除的，凡夫沒有什麼可產生的。』這二者都不出法性（諸法的本性）平等的相狀。』解釋說：因為凡夫迷惑執著於心外有法，虛妄地看到法的產生。如果聖人明瞭見到心外無法，沒有法可以產生，了悟凡夫沒有產生，也就是聖人沒有斷除。這就是進入一心不二法門（唯一的心，沒有對立的法門）。所以說不出法性平等的相狀，因為沒有一法超出法性之外。如《華嚴經》（Avatamsaka Sutra）的偈頌說：『法性遍在一切處，一切眾生及國土，三世（過去、現在、未來）悉在無有餘，亦無形相而可得。』
勝蹟菩薩所解釋的《諸法經》（The Sutra of All Dharmas）說：『法只有一個字，就是『無』字。本來就沒有言說，應當知道無說，才是真說。』解釋說：心是『一』字中的君王，攝盡無邊的教海。心是諸佛的智慧之母，演繹出無盡的真實詮釋。如果能夠發明此理，決定信入，那麼如來常常不說法，這叫做具足多聞（真正聽聞佛法），也就是唯愿少聞，多理解義趣，就是這個意思。』所以《涅槃經疏》（Nirvana Sutra Commentary）說：『涅槃的意義，浩瀚無盡，想要舉一例來概括所有，指咸談海的，就是一心。』
《法句經》（Dhammapada）的偈頌說：『森羅萬象，都是一法所印。為何在一法中，卻見到種種不同？』又說：
【English Translation】 English version: Generating an understanding of the nature of mind. This is called 'faith-practice' (śraddhācaryā).
The Dharanimbara Sutra says: 'The three realms (desire realm, form realm, formless realm) are all only consciousness (vijñāna). This is mind, thought, and consciousness. It has neither shape nor direction, neither within the Dharma nor outside the Dharma.' Ordinary people are bound by association with illusion, and in the skandha of consciousness (one of the five aggregates, referring to the function of discernment), they are greedy and attached to 'I' or 'mine'.
The Yingluo Sutra says: The Buddha said, 'I now have fourteen billion people, using the vajra mouth (the Buddha's true and unfalse words) to speak the definitive meaning. Disciples of the Buddha, in my past Dharma assembly, there were one hundred and eighty million stainless great beings (a respectful term for Bodhisattvas), who immediately in the Dharma assembly, attained the source of the one nature, and suddenly awakened to the non-duality (no opposition) of all dharmas, which are all a unified aspect (a unified whole).' After coming out of the Dharma assembly, they each proclaimed this Yingluo Sutra in the ten directions. The sutra also says: 'Practice is obtained from the mind, and when the mind is pure, the path is accomplished.'
The Vimalakirti Nirdesa Sutra says: 'Saints have nothing to cut off, and ordinary people have nothing to produce.' These two do not go beyond the equal aspect of Dharma-nature (the nature of all dharmas). The explanation says: Because ordinary people are deluded and attached to dharmas outside the mind, they falsely see the arising of dharmas. If saints clearly see that there are no dharmas outside the mind, and there are no dharmas that can arise, realizing that ordinary people have no arising, then saints have no cutting off. This is entering the one-mind non-dual Dharma gate (the only mind, the gate of no opposing dharmas). Therefore, it is said that it does not go beyond the equal aspect of Dharma-nature, because there is no dharma that goes beyond Dharma-nature. As the Avatamsaka Sutra's verse says: 'Dharma-nature pervades all places, all sentient beings and lands, the three times (past, present, future) are all without remainder, and it has no form or appearance to be obtained.'
The Sutra of All Dharmas, as explained by Shengji Bodhisattva, says: 'Dharma is only one word, which is the word 'no'. Originally there was no speech, and it should be known that no-speaking is true speaking.' The explanation says: The mind is the king in the word 'one', encompassing the boundless ocean of teachings. The mind is the wisdom mother of all Buddhas, deducing endless true interpretations. If one can discover this principle and firmly believe in it, then the Tathagata often does not speak Dharma, which is called fully possessing much hearing (truly hearing the Dharma), which is also the wish to hear less and understand more of the meaning, which is this meaning.' Therefore, the Nirvana Sutra Commentary says: 'The meaning of Nirvana is vast and endless, wanting to give one example to encompass all, referring to pointing to the salty taste when talking about the sea, is the one mind.'
The Dhammapada's verse says: 'The myriad phenomena are all sealed by one Dharma. Why, in one Dharma, do you see so many different things?' It also says:
雖誦千章。句義不正。不如一要。聞可滅意。釋曰。雖誦千章者。但徇音聲。不知正義。不如一要者。若了一心。為萬法之要。達宗則息意。意息則境空。以萬法常虛。隨意生形。故不思議光菩薩經偈云。一切非如法。等住于如中。覺了知是已。無過無功德。釋曰。一切非如法者。即是心外遍計妄執無體之法。若了妄無實。則一切諸法。等住於一如心中。如是覺知。則覺外無法可為對待。染凈俱空故。如思益經云。菩薩所化眾生。無有功德。以無對處故。因有過患。方顯功德。以真心遍一切處故。更無一法。可為過患。既無所治過患。亦無能治功德。二俱不立。故云無過無功德。
諸法無行經云。善住天子。問文殊言。若有人來求出家者。當云何答。文殊言。若不發出家心者。當教汝真出家法。何者。若求出家。是求三界。及以五欲。未來報等。彼不見心。故不證法。心無為故。故不發心。釋曰。若證自心。即入無為之理。若是無為之理。則無心可發。斯則是真發心。是真出家矣。
法華三昧觀經云。所謂十方三世眾生。若大若小。乃至一稱南無佛者。皆當作佛。唯一大乘。無二無三。一切諸法。一相一門。所謂無生滅畢竟空相。唯有此大乘。無有二也。習如是觀者。五欲自斷。五蓋自除。五根增長。即
【現代漢語翻譯】 現代漢語譯本：縱然誦讀千章經文，如果對經文的意義理解不正確，還不如領悟一個要點，聽聞后可以滅除妄念。解釋說：『雖誦千章者』，只是追逐聲音，不明白真正的意義。『不如一要者』，如果明瞭一心，就是萬法的要領。通達宗（Zong）旨就能止息妄念，妄念止息則境界空寂。因為萬法常常是虛幻的，隨心意而生出形態。所以《不思議光菩薩經》的偈語說：『一切非如法，等住于如中，覺了知是已，無過無功德。』解釋說：『一切非如法者』，就是心外遍計所執的沒有實體的法。如果明白虛妄沒有實體，那麼一切諸法，平等安住於一如心中。這樣覺知，就覺悟到心外沒有法可以作為對待，染與凈都空寂。所以《思益經》說：『菩薩所化度的眾生，沒有功德，因為沒有對待之處。』因為有過患，才顯現功德。因為真心遍一切處，所以更沒有一法可以作為過患。既然沒有所要治理的過患，也沒有能治理的功德，二者都不成立，所以說『無過無功德』。 《諸法無行經》說：善住天子（Shanzhu Tianzi）問文殊（Wenshu）說：『如果有人來求出家，應當如何回答？』文殊說：『如果不發出家之心，就教你真正的出家之法。』什麼是真正的出家之法呢？如果求出家，是求三界（Sanjie），以及五欲（Wuyu），未來的果報等等，他們沒有見到自心，所以不能證得佛法。心是無為的，所以不應該發起求出之心。解釋說：如果證悟自心，就進入無為的道理。如果是無為的道理，就沒有心可以發起。這才是真正的發心，是真正的出家了。 《法華三昧觀經》說：『所謂的十方三世眾生，無論大小，乃至一聲稱念南無佛（Namo Fo）者，都將成佛。只有一大乘（Yida cheng），沒有二乘三乘。一切諸法，一相一門，所謂無生滅畢竟空相。只有此大乘，沒有第二個。』修習這樣的觀想，五欲（Wuyu）自然斷除，五蓋（Wugai）自然消除，五根（Wugen）增長，立即
【English Translation】 English version: Even if one recites a thousand chapters of scripture, if the meaning of the verses is not correct, it is better to grasp one essential point, hearing which can extinguish deluded thoughts. The explanation says: 'Though reciting a thousand chapters' refers to merely pursuing the sound without understanding the true meaning. 'Better than one essential point' means that if one understands the single mind, it is the essence of all dharmas. Attaining the Zong (essence) will cease thoughts, and when thoughts cease, the realm is empty. Because all dharmas are constantly illusory, taking form according to the mind. Therefore, the verse in the Inconceivable Light Bodhisattva Sutra says: 'All are not according to the Dharma, equally abiding in Suchness. Having awakened and understood this, there is no fault and no merit.' The explanation says: 'All are not according to the Dharma' refers to the dharmas outside the mind that are conceptual fabrications without substance. If one understands that delusion is without reality, then all dharmas equally abide in the one Suchness mind. Knowing this way, one realizes that there are no dharmas outside the mind that can be treated as opposites; defilement and purity are both empty. Therefore, the Samadhiraja Sutra says: 'The beings transformed by the Bodhisattva have no merit because there is no place for opposition.' It is because of faults that merit is revealed. Because the true mind pervades all places, there is no single dharma that can be a fault. Since there are no faults to be cured, there is also no merit to cure them. Neither is established, hence 'no fault and no merit.' The Vimalakirti Nirdesa Sutra says: Shanzhu Tianzi (Good Abode Deva) asked Wenshu (Manjushri): 'If someone comes seeking to leave home, how should I answer?' Wenshu said: 'If they do not generate the mind of leaving home, then I will teach you the true Dharma of leaving home.' What is the true Dharma of leaving home? If seeking to leave home is to seek the Sanjie (Three Realms), as well as the Wuyu (Five Desires), future rewards, and so on, they have not seen their own mind, so they cannot attain the Dharma. The mind is non-active, so one should not generate a seeking mind. The explanation says: If one realizes one's own mind, one enters the principle of non-action. If it is the principle of non-action, then there is no mind to generate. This is the true generation of the mind, the true leaving of home. The Lotus Samadhi Contemplation Sutra says: 'The so-called sentient beings of the ten directions and three times, whether large or small, even one who utters Namo Fo (Homage to Buddha) will become a Buddha. There is only one Yida cheng (Great Vehicle), no two or three vehicles. All dharmas are of one form and one gate, the so-called non-arising, non-ceasing, ultimately empty form. Only this Great Vehicle exists, there is no second.' Practicing such contemplation, the Wuyu (Five Desires) will naturally be cut off, the Wugai (Five Coverings) will naturally be removed, the Wugen (Five Roots) will grow, immediately
得禪定。釋曰。一稱南無佛。皆當作佛者。若法界含生。三乘五性。能歸命一心。無不成佛。以離自心一相一門。外更無有法可作歸依。無二無三。畢竟空寂。如是觀者。五欲自斷。以六塵境。隨妄念故有。無念則無境。何用更斷。故能不斷五欲。而凈諸根。諸根既凈。五蓋自除。五根五力。自然增長。不唯即得禪定。乃至六度萬行。悉皆成就。如金剛三昧經云。空心不動。具六波羅蜜。心空則一切皆空。故云唯有此大乘。無有二也。
雜藏經云。為善福隨。履惡禍追。響之應聲。善惡如音。非天龍鬼神所授。非先禰所為。造之者心。成者身口矣。佛說偈曰。心為法本。心尊心使。中心念惡。即言即行。罪苦自追。車轢于轍。心為法本。心尊心使。中心念善。即言即行。福樂自追。如影隨形。
宗鏡錄卷第九十四
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第九十五
慧日永明寺主智覺禪師延壽集
勝天王般若經云。三世如來。同在一處。自性清凈無漏法界。若一若異。不可思議。智慧神力。同一法界。般若方便。二相平等。釋曰。同在一處自性清凈者。一切凡聖。皆以無所住。而住自性清凈心秘密藏之一處。若一若
【現代漢語翻譯】 現代漢語譯本 得禪定。釋曰：『一稱南無佛（Namo Buddha，皈依佛陀），皆當作佛』者，若法界含生，三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）五性（指眾生具有的五種不同根性），能歸命一心，無不成佛。以離自心一相一門，外更無有法可作歸依，無二無三，畢竟空寂。如是觀者，五欲（指色、聲、香、味、觸五種感官慾望）自斷。以六塵（指色、聲、香、味、觸、法六種塵境）境，隨妄念故有，無念則無境，何用更斷？故能不斷五欲，而凈諸根。諸根既凈，五蓋（指貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）自除，五根（信根、精進根、念根、定根、慧根）五力（信力、精進力、念力、定力、慧力），自然增長。不唯即得禪定，乃至六度（佈施、持戒、忍辱、精進、禪定、般若）萬行，悉皆成就。如金剛三昧經云：『空心不動，具六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若）。』心空則一切皆空，故云唯有此大乘（Mahāyāna），無有二也。 雜藏經云：『為善福隨，履惡禍追，響之應聲，善惡如音。非天龍鬼神所授，非先禰所為，造之者心，成者身口矣。』佛說偈曰：『心為法本，心尊心使，中心念惡，即言即行，罪苦自追，車轢于轍。心為法本，心尊心使，中心念善，即言即行，福樂自追，如影隨形。』 宗鏡錄卷第九十四 戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄 宗鏡錄卷第九十五 慧日永明寺主智覺禪師延壽集 勝天王般若經云：『三世如來（指過去、現在、未來三世諸佛），同在一處，自性清凈無漏法界，若一若異，不可思議，智慧神力，同一法界，般若（Prajñā，智慧）方便，二相平等。』釋曰：『同在一處自性清凈者，一切凡聖，皆以無所住，而住自性清凈心秘密藏之一處。若一若
【English Translation】 English version Gaining Samadhi (concentration). The explanation says: 'If one utters 'Namo Buddha' (Homage to the Buddha) once, all will become Buddhas.' If all sentient beings in the Dharma Realm, the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Five Natures (referring to the five different inherent capacities of beings), can take refuge with one mind, none will fail to become Buddhas. Because apart from the one aspect and one gate of one's own mind, there is no other Dharma to take refuge in. There is neither two nor three, ultimately empty and still. Those who contemplate in this way will naturally cut off the Five Desires (referring to the five sensory desires of form, sound, smell, taste, and touch). Because the realms of the Six Dusts (referring to the six sense objects of form, sound, smell, taste, touch, and dharma) exist due to deluded thoughts. If there are no thoughts, there are no realms. Why bother to cut them off further? Therefore, one can purify the faculties without cutting off the Five Desires. Once the faculties are purified, the Five Coverings (referring to the coverings of greed, hatred, drowsiness, restlessness and remorse, and doubt) are naturally removed, and the Five Roots (roots of faith, diligence, mindfulness, concentration, and wisdom) and Five Powers (powers of faith, diligence, mindfulness, concentration, and wisdom) naturally increase. Not only does one immediately attain Samadhi, but even the Six Perfections (giving, morality, patience, diligence, concentration, and wisdom) and myriad practices are all accomplished. As the Vajrasamadhi Sutra says: 'An empty mind, unmoving, possesses the Six Paramitas (giving, morality, patience, diligence, concentration, and wisdom).' When the mind is empty, everything is empty. Therefore, it is said that only this Mahayana (Great Vehicle) exists, there is no second. The Miscellaneous Collection Sutra says: 'Good fortune follows good deeds, disaster pursues evil deeds, like an echo responding to a sound, good and evil are like the sound. It is not bestowed by gods, dragons, or spirits, nor is it done by ancestors. The mind creates it, and the body and mouth accomplish it.' The Buddha said in a verse: 'The mind is the root of Dharma, the mind is honored and used. If the mind thinks evil, it is spoken and acted upon, and suffering pursues itself, like a cart running over a rut. The mind is the root of Dharma, the mind is honored and used. If the mind thinks good, it is spoken and acted upon, and happiness pursues itself, like a shadow following a form.' Zong Jing Lu, Scroll Ninety-Four Engraved by the Grand Repository Directorate in the year Wushen Taisho Tripitaka Volume 48, No. 2016, Zong Jing Lu Zong Jing Lu, Scroll Ninety-Five Compiled by Chan Master Zhijue Yanshou, Abbot of Huiri Yongming Temple The Surpassing Heavenly King Prajna Sutra says: 'The Buddhas of the Three Times (referring to the Buddhas of the past, present, and future) are in the same place, the self-nature is pure, the undefiled Dharma Realm, whether one or different, is inconceivable, the power of wisdom and spiritual abilities are the same in the Dharma Realm, Prajna (wisdom) and skillful means are equal in two aspects.' The explanation says: 'Being in the same place and self-nature being pure means that all ordinary beings and sages dwell in the one place of the secret treasury of the self-nature's pure mind, without dwelling anywhere. Whether one or
異不可思議者。以報身妙土之相。相入相資。故云若異。以法身自體之性。相遍相即。故云若一。如芥瓶燈室。同異難量。故云不可思議。般若方便二相平等者。諸佛以般若方便。常相輔翌。何者。以般若觀空。不住生死。以方便涉有。不住涅槃。以不住生死故。智眼常明。以不住涅槃故。悲心恒續。悲智體同。故云平等。
最勝王經云。離無分別智。更無勝智。離法如如。無勝境界。釋曰。一切境界。皆是意言分別。則無境唯識。若了識空。但一真心。成無分別智。此乃無等之智。第一之說。豈有餘智更能過者。此真如一心之性。為萬法之所依故。離此之外。何處別有纖塵能為標指。若離此一心境智。或有所見。皆是翳眼狂心。不見真實。所以如來不思議境界經云。如眾翳者。同於一處。見各差別。互不相礙。皆由眼翳不見正色。眾生亦爾。色性無礙。心緣異故。蔽于正見。不了真實。
禪要經云。棄諸蓋菩薩白佛言。世尊。禪門秘要。為有一門。為是多門。若有多者。法則有二。若是一者。云何容受無量無邊眾生而不迫迮。佛言。善男子。此禪要門。亦非是一。亦非多數。一切眾生。性同虛空。雖同虛空。各于身心自有禪門。實不共修。何以故。息口不言。冥合於理。口為禪門。攝眼分別。混合無異
【現代漢語翻譯】 現代漢語譯本：『異不可思議』是指報身（Sambhogakāya，佛的受用身）和妙土（Buddha-ksetra，佛的清凈國土）的相狀，互相涉入、互相資助，所以說『異』。『一不可思議』是指法身（Dharmakāya，佛的法性身）的自體之性，互相遍及、互相即是，所以說『一』。就像芥子、瓶子和燈室，它們的同異難以衡量，所以說是『不可思議』。『般若方便二相平等』是指諸佛以般若（Prajna，智慧）和方便（Upaya，善巧方法），常常互相輔助。為什麼呢？因為用般若觀照空性，不住于生死；用方便涉入有，不住于涅槃。因為不住于生死，所以智慧之眼常常明亮；因為不住于涅槃，所以悲憫之心恒常延續。悲智的本體相同，所以說是『平等』。 《最勝王經》說：『離開無分別智，就沒有更殊勝的智慧；離開法如如，就沒有更殊勝的境界。』解釋說：一切境界，都是意念言語的分辨，那麼就是無境唯識。如果了知識是空性的，就只有一個真心，成就無分別智。這是無與倫比的智慧，是第一的說法，哪裡還有其他智慧能夠超過它呢？這真如一心的自性，是萬法所依賴的，離開這個之外，哪裡還有一絲一毫可以作為標指呢？如果離開這一心境智，或者有所見，都是被眼翳迷惑、被狂心擾亂，不能見到真實。所以《如來不思議境界經》說：『就像許多有眼翳的人，在同一個地方，看到各自不同的景象，互相不相妨礙，都是因為眼翳遮蔽了，不能見到正色。眾生也是這樣，色性本來沒有障礙，因為心緣不同，遮蔽了正確的見解，不能了知真實。』 《禪要經》說：棄諸蓋菩薩問佛說：『世尊，禪門（Dhyana-mukha，禪定的門徑）的秘要，是隻有一個門，還是有多個門？如果有很多門，法則就有兩種；如果只有一個門，怎麼能夠容納無量無邊的眾生而不感到擁擠呢？』佛說：『善男子，這禪要門，也不是一個，也不是多數。一切眾生，自性如同虛空。雖然如同虛空，各自在身心中自有禪門，實際上不是共同修習。為什麼呢？息止口舌不說話，就能暗合于真理，口就是禪門。攝持眼根的分別，混合而沒有差異。』
【English Translation】 English version: 『Difference is inconceivable』 refers to the aspects of the Sambhogakāya (the enjoyment body of the Buddha) and the Buddha-ksetra (the pure land of the Buddha), which interpenetrate and support each other, hence the term 『difference.』 『Oneness is inconceivable』 refers to the self-nature of the Dharmakāya (the Dharma body of the Buddha), which is mutually pervasive and identical, hence the term 『oneness.』 Like a mustard seed, a bottle, and a lamp room, their similarities and differences are difficult to measure, hence the term 『inconceivable.』 『The equality of Prajna and Upaya』 refers to how all Buddhas constantly assist each other with Prajna (wisdom) and Upaya (skillful means). Why? Because by contemplating emptiness with Prajna, they do not dwell in Samsara (birth and death); by engaging with existence through Upaya, they do not dwell in Nirvana. Because they do not dwell in Samsara, the eye of wisdom is always bright; because they do not dwell in Nirvana, the heart of compassion is constantly sustained. The essence of compassion and wisdom is the same, hence the term 『equality.』 The Śrīmālādevī Siṃhanāda Sūtra says, 『Apart from non-discriminating wisdom, there is no superior wisdom; apart from the suchness of Dharma, there is no superior realm.』 The explanation says: All realms are discriminations of thought and language, so there is only consciousness without realms. If one understands that consciousness is empty, there is only one true mind, accomplishing non-discriminating wisdom. This is unparalleled wisdom, the foremost teaching; what other wisdom could surpass it? This nature of the one mind of Suchness is what all dharmas rely on; apart from this, where else could there be a trace of dust that could be pointed to? If, apart from this one mind-realm-wisdom, there is something seen, it is all delusion from cataracts in the eyes and a deranged mind, unable to see the truth. Therefore, the Tathāgatācintyaguhyanirdeśa Sūtra says, 『Like many people with cataracts, in the same place, see different appearances, not obstructing each other, all because the cataracts obscure the correct color. Sentient beings are also like this; the nature of form is originally unobstructed, but because the conditions of the mind are different, it obscures the correct view, unable to understand the truth.』 The Dhyana Key Sutra says: The Bodhisattva Who Abandons All Coverings asked the Buddha, 『World Honored One, regarding the secret essentials of the Dhyana-mukha (gate of meditation), is there one gate, or are there many gates? If there are many gates, then there are two kinds of rules; if there is only one gate, how can it accommodate countless sentient beings without feeling crowded?』 The Buddha said, 『Good man, this Dhyana-mukha is neither one nor many. All sentient beings have the same nature as space. Although they are like space, each has its own Dhyana-mukha in their body and mind, and they do not actually practice together. Why? Ceasing speech and not speaking, one can secretly accord with the truth; the mouth is the Dhyana-mukha. Restraining the discriminations of the eye faculty, they merge without difference.』
。眼為禪門。耳所聞聲。了知虛妄。畢竟寂滅。猶如聾人。耳為禪門。乃至身意亦復如是。善男子。攝諸塵勞。入不二門。曠徹清虛。湛然凝定。釋曰。心是禪門。身為慧聚。禪能洞寂。慧能起照。寂照無差。方入平等。如永嘉集云。以奢摩他故。雖寂而常照。以毗婆舍那故。雖照而常寂。以優畢叉故。非照而非寂。照而常寂故。說俗而即真。寂而常照故。說真而即俗。非寂而非照故。杜口于毗耶。故知若了念本不起。常在等持。不察境因念生。翻悟真心亦動。所以圓覺經云。云駛月運。舟行岸移。不知妄想之云自飛。真月何動。豈悟攀緣之舟常泛。覺岸靡移。如圓覺疏序云。心本是佛。由念起而漂沈。岸實不移。因舟行而騖驟。
大樹緊那羅王所問經云。爾時天冠菩薩。問于大樹緊那羅王。如是琴中妙偈。從何而出。答言。善男子。從諸眾生音聲中出。又問。諸眾生音。從何而出。答言。善男子。眾生音聲。從虛空出。乃至當知是聲。即虛空性。聞已便滅。若其滅已同空性住。是故諸法。若說不說。同虛空性。是故應當不捨空際。如音聲分。諸法亦爾。乃至又以音聲。名為言說。然是音聲。無有住處。若無住處。則無堅實。則名為實。若其是實。則不可壞。若不可壞。則無有起。若無有起。則無有滅。若無有
【現代漢語翻譯】 現代漢語譯本：眼是禪修的門徑。耳朵所聽到的聲音，要了知其虛幻不實，終歸寂滅，就像聾人一樣。耳朵是禪修的門徑。乃至身體和意識也是如此。善男子，收攝各種塵勞，進入不二之門，使心境曠達清澈，湛然凝定。解釋說：心是禪修的門徑，身是智慧的聚集。禪能洞察寂靜，慧能生起照用。寂靜和照用沒有差別，才能進入平等之境。如永嘉集所說：『因為奢摩他（止）的緣故，雖然寂靜卻常常照見；因為毗婆舍那（觀）的緣故，雖然照見卻常常寂靜；因為優畢叉（舍）的緣故，非照見也非寂靜。』照見而常常寂靜，所以說世俗就是真諦；寂靜而常常照見，所以說真諦就是世俗；非寂靜也非照見，所以杜口不言于毗耶。因此可知，如果了知念頭本來不生起，就常常處於等持之中；如果不觀察境，因為境而生念，反而認為真心也會動搖。所以《圓覺經》說：『雲彩飛馳，好像月亮在移動；船隻行駛，好像岸邊在移動。』不知道是妄想的雲彩自己在飛，真正的月亮怎麼會動搖呢？哪裡知道攀緣的船隻常常泛動，覺悟的岸邊不會移動。《圓覺疏序》說：『心本來是佛，因爲念頭生起而漂流沉沒；岸其實沒有移動，因為船隻行駛而奔波勞碌。』 《大樹緊那羅王所問經》說：當時天冠菩薩問大樹緊那羅王：『如此琴中的美妙偈頌，是從哪裡發出的？』回答說：『善男子，是從各種眾生的音聲中發出的。』又問：『各種眾生的音聲，是從哪裡發出的？』回答說：『善男子，眾生的音聲，從虛空中發出。』乃至應當知道這聲音，就是虛空的體性，聽到后便會消滅。如果消滅后就與空性同住。所以一切諸法，無論說與不說，都與虛空體性相同。所以應當不捨棄空際，如音聲的分別一樣，一切諸法也是如此。』乃至又以音聲，名為言說。然而這音聲，沒有住處。如果沒有住處，就沒有堅實。沒有堅實，就名為真實。如果它是真實的，就不可破壞。如果不可破壞，就沒有生起。如果沒有生起，就沒有滅。
【English Translation】 English version: The eye is the gate of Dhyana (Zen meditation). The sounds heard by the ear should be understood as illusory and ultimately ceasing into stillness, like a deaf person. The ear is the gate of Dhyana. Likewise, the body and mind are also the same. Good man, gather all the defilements and enter the gate of non-duality, making the mind vast, clear, serene, and still. Explanation: The mind is the gate of Dhyana, and the body is the gathering of wisdom. Dhyana can penetrate stillness, and wisdom can generate illumination. Stillness and illumination are without difference, and only then can one enter the realm of equality. As the Yongjia Collection says: 'Because of Samatha (calming meditation), although still, it constantly illuminates; because of Vipassana (insight meditation), although illuminating, it is constantly still; because of Upeksha (equanimity), it is neither illuminating nor still.' Illuminating and constantly still, therefore it is said that the mundane is the ultimate truth; still and constantly illuminating, therefore it is said that the ultimate truth is the mundane; neither still nor illuminating, therefore one remains silent in Vaisali. Thus, it can be known that if one understands that thoughts originally do not arise, one is constantly in Samadhi (equanimity); if one does not observe the environment and thoughts arise because of the environment, one mistakenly believes that the true mind also moves. Therefore, the Surangama Sutra says: 'Clouds move swiftly, as if the moon is moving; boats travel, as if the shore is moving.' Not knowing that it is the clouds of delusion that are flying by themselves, how can the true moon move? How can one realize that the boat of clinging is constantly floating, and the shore of enlightenment does not move? As the preface to the Surangama Sutra commentary says: 'The mind is originally Buddha, but it drifts and sinks because of the arising of thoughts; the shore does not actually move, but it rushes about because of the boat's travel.' The Vimalakirti Nirdesa Sutra says: At that time, Tianguan Bodhisattva asked the Kinnara King of the Great Tree: 'From where do these wonderful verses in the lute come?' The reply was: 'Good man, they come from the voices of all sentient beings.' He asked again: 'From where do the voices of all sentient beings come?' The reply was: 'Good man, the voices of sentient beings come from emptiness.' Therefore, one should know that this sound is the nature of emptiness, and it will disappear after being heard. If it disappears, it will dwell in the nature of emptiness. Therefore, all dharmas (phenomena), whether spoken or unspoken, are the same as the nature of emptiness. Therefore, one should not abandon the realm of emptiness, just as the distinctions of sound are, so are all dharmas.' Furthermore, sound is also called speech. However, this sound has no abiding place. If there is no abiding place, there is no solidity. If there is no solidity, it is called reality. If it is real, it cannot be destroyed. If it cannot be destroyed, there is no arising. If there is no arising, there is no ceasing.
滅。是名清凈。若是清凈。是則白凈。若是白凈。是則無垢。若是無垢。則是光明。若是光明。則是心性。若是心性。則是出過。若是出過。則出過諸相。若出過諸相。則是正位。若菩薩在正位。是則名得無生法忍。釋曰。入一心正位。是究竟指歸。最後垂示。言窮理極。更無過矣。
大方等修多羅王經云。爾時世尊。告頻婆娑羅王言。行識滅已。初識次生。或生天中。或生人中。或生地獄。或生畜生。或生餓鬼。大王。以初識不斷。自心相續。應受報處。而生其中。大王。觀諸生滅。頗有一法。從於今世至未來世。大王。如是行識終時。名之為滅。初識起時。名之為生。大王。行識滅時。去無所至。初識生時。無所從來。何以故。識性離故。大王。行識行識空。滅時滅業空。初識初識空。生時生業空。觀諸業果。亦不失壞。大王當知。以初識心相續不斷。而受果報。
華手經云。佛言。複次堅意。菩薩以善修習一佛相故。隨意自在。欲見諸佛。皆能現前。堅意。譬如比丘。心得自在。觀一切入取青色相。能得信解。一切世界。皆一青相。是人所緣。唯一青色。觀內外法。皆一青色。於是緣中。得自在力故。堅意。菩薩亦復如是。隨其所聞諸佛名字。在何世界。即取是佛。及世界相。皆緣現前。菩薩善修
【現代漢語翻譯】 現代漢語譯本 滅，這就是所謂的清凈。如果清凈，那就是白凈。如果白凈，那就是無垢。如果無垢，那就是光明。如果光明，那就是心性。如果心性，那就是出過（超出）。如果出過，那就超出了諸相。如果超出諸相，那就是正位。如果菩薩在正位，那就是得到了無生法忍。解釋說：進入一心正位，是究竟的歸宿。最後垂示，言語窮盡了道理的極致，再也沒有超過它的了。
《大方等修多羅王經》說：當時世尊告訴頻婆娑羅王（Bimbisara-raja，印度古代國王）說：『行識滅了之後，初識接著產生，或者生到天界中，或者生到人間，或者生到地獄，或者生到畜生道，或者生到餓鬼道。大王，因為初識不斷，自心相續，應該接受報應的地方，就在那裡產生。大王，觀察諸法的生滅，難道有一法，是從今世到未來世的嗎？大王，像這樣行識終結的時候，就叫做滅。初識產生的時候，就叫做生。大王，行識滅的時候，沒有去處。初識生的時候，沒有來處。為什麼呢？因為識的自性是遠離的。大王，行識是空的，滅的時候滅業也是空的。初識是空的，生的時候生業也是空的。觀察諸業的果報，也不會失壞。大王應當知道，因為初識心相續不斷，所以接受果報。』
《華手經》說：佛說：『再者，堅意（菩薩名），菩薩因為善於修習一佛的相，所以能夠隨意自在，想要見到諸佛，都能立刻顯現在眼前。堅意，譬如比丘，心得自在，觀察一切入，取青色的相，能夠得到信解，一切世界，都是一個青色的相。這個人所緣的，唯一是青色。觀察內外之法，都是一個青色。於是在這種所緣中，得到自在的力量。堅意，菩薩也是這樣，隨著他所聽到的諸佛的名字，在哪個世界，就取那個佛，以及那個世界的相，都緣于眼前。菩薩善於修習。』
【English Translation】 English version Cessation, this is called purity. If it is pure, then it is white and pure. If it is white and pure, then it is without defilement. If it is without defilement, then it is light. If it is light, then it is the nature of the mind. If it is the nature of the mind, then it is transcendence. If it is transcendence, then it transcends all forms. If it transcends all forms, then it is the right position. If a Bodhisattva is in the right position, then it is said to have attained the 'non-origination forbearance'. It is explained that entering the right position of one mind is the ultimate destination. The final instruction exhausts the ultimate principle, and there is nothing beyond it.
The 'Great Vaipulya Sutra King Sutra' says: At that time, the World Honored One told King Bimbisara (Bimbisara-raja, an ancient Indian king): 'After the activity-consciousness ceases, the initial consciousness arises next, either being born in the heavens, or being born among humans, or being born in hell, or being born as animals, or being born as hungry ghosts. Great King, because the initial consciousness is continuous, the mind continues, and it is born in the place where it should receive retribution. Great King, observing the arising and ceasing of all dharmas, is there a single dharma that goes from this life to the future life? Great King, when the activity-consciousness ends like this, it is called cessation. When the initial consciousness arises, it is called birth. Great King, when the activity-consciousness ceases, it goes nowhere. When the initial consciousness arises, it comes from nowhere. Why? Because the nature of consciousness is detached. Great King, the activity-consciousness is empty, and when it ceases, the karma of cessation is also empty. The initial consciousness is empty, and when it arises, the karma of birth is also empty. Observing the fruits of all karmas, they are not lost or destroyed. Great King, you should know that because the initial consciousness continues without interruption, it receives the karmic retribution.'
The 'Hastaksa Sutra' says: The Buddha said: 'Furthermore, Firm Intent (a Bodhisattva's name), because the Bodhisattva is skilled in cultivating the form of one Buddha, he is free and at ease, and if he wishes to see all the Buddhas, they can all immediately appear before him. Firm Intent, for example, a Bhiksu whose mind is free and at ease, observing all entrances, taking the form of the color blue, can attain faith and understanding that all worlds are of one blue form. What this person contemplates is only the color blue. Observing the inner and outer dharmas, they are all of one blue color. Thus, in this contemplation, he obtains the power of freedom. Firm Intent, the Bodhisattva is also like this, according to the names of the Buddhas he has heard, in whatever world they are, he takes that Buddha and the form of that world, and they all appear before him. The Bodhisattva is skilled in cultivation.'
習此唸佛緣故。觀諸世界。盡皆作佛。常善修習是觀力故。便能了達一切諸緣。皆為一緣。謂現在佛緣。是名得一相三昧門。
佛升忉利天為母說經云。佛告月氏天子。何謂菩薩曉了一切猶如虛空。其三界者。心之所為。不計斯心。無有色像。亦不可睹。無有處所。無有教令。猶如幻化。因其心本。而求諸法。則不可得。若以於心不求於心。則無所獲。心不可逮。以不得心。一切諸法亦不可得。諸法則無有法。無形類想。亦無有影。而無所有。及與實諦。亦無所睹。無所睹者。於一切法。心無所入。知一切法。無所成就。亦無所生。譬如虛空。
菩薩唸佛三昧經云。心如金剛。善根穿徹一切法故。心如迦鄰提衣。柔軟。善根。能作業故。心如大海。善根攝諸戒聚故。心如平石。善根住持一切事業故。心如山王。善根發生一切善法故。心如大地。善根負持眾生事業故。
演道俗業經云。佛告長者。智慧有四事。一曰。解于身空。四大合成。散壞本無主名。二曰。其生三界。皆心所為。心如幻化。倚立眾形。三曰。了知五陰。本無處所。隨其所著。因有斯情。四曰。曉十二緣。本無根原。因對而現。是為四。佛於是頌曰。悉解其身空。四大而合成。散滅無處所。從心而得生。五陰本無根。所著以為名。
【現代漢語翻譯】 現代漢語譯本 修習這種唸佛的因緣，觀察所有世界，都變成佛的境界。經常精進修習這種觀想的力量，就能徹底明瞭一切諸緣，實則都是同一佛緣，即現在佛的因緣。這稱為獲得『一相三昧』的法門。
佛陀在忉利天為母親說法時說：『佛告訴月氏天子，什麼是菩薩通曉一切法猶如虛空？這三界，都是心的造作。不要執著于這個心，因為它沒有顏色和形狀，也無法看見，沒有固定的處所，也沒有任何教令，就像幻化一樣。如果從心本源出發去尋求諸法，那是不可得的。如果不用心去尋求心，那就一無所獲。心是無法捕捉的，因為無法得到心，一切諸法也同樣無法得到。諸法實際上沒有所謂的法，沒有形狀和類別，也沒有影子，一無所有，與真實的真諦也無法看見。』『無法看見，就是對於一切法，心無所執著。知道一切法，沒有成就，也沒有產生，就像虛空一樣。』
《菩薩唸佛三昧經》中說：『心如金剛，因為善根能夠穿透一切法。心如迦鄰提衣（Kalandika，一種柔軟的布），柔軟，因為善根能夠造作業。心如大海，因為善根能夠攝持各種戒律。心如平石，因為善根能夠住持一切事業。心如山王，因為善根能夠生髮一切善法。心如大地，因為善根能夠承載眾生的事業。』
《演道俗業經》中說：『佛告訴長者，智慧有四件事：第一，瞭解身體是空的，由四大（地、水、火、風）合成，散壞后原本就沒有主宰者。第二，在三界（欲界、色界、無色界）中的產生，都是心所造作的，心就像幻化一樣，依靠而顯現各種形狀。第三，明瞭五陰（色、受、想、行、識）原本沒有固定的處所，隨著所執著的對象，因而產生這種情識。第四，明白十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）原本沒有根源，因為相對的條件而顯現。』這就是四件事。佛於是用偈頌說：『完全瞭解身體是空的，由四大合成，散滅后沒有處所，從心而產生。五陰原本沒有根源，所執著就成為名稱。』
【English Translation】 English version By cultivating this mindfulness of the Buddha, one observes all worlds as becoming Buddha realms. By constantly and diligently practicing this power of contemplation, one can thoroughly understand that all conditions are, in essence, one single condition – the condition of the Buddha in the present moment. This is called attaining the gate of 『One-Form Samadhi』 (Eka-lakshana-samadhi).
When the Buddha ascended to Trayastrimsa Heaven (忉利天, Heaven of the Thirty-three) to preach the Dharma for his mother, he said: 『The Buddha told the Yuezhi (月氏) prince, what is it for a Bodhisattva to understand everything as being like empty space? These three realms (三界, realms of desire, form, and formlessness) are all created by the mind. Do not cling to this mind, for it has no color or form, cannot be seen, has no fixed location, and has no commands, just like an illusion. If one seeks all dharmas from the origin of the mind, they cannot be obtained. If one does not seek the mind with the mind, then one gains nothing. The mind cannot be grasped; because the mind cannot be obtained, all dharmas also cannot be obtained. Dharmas, in reality, have no such thing as dharma, no shape or category, and no shadow; they are without anything, and the true reality cannot be seen either.』 『That which cannot be seen means that, regarding all dharmas, the mind has no attachment. Knowing all dharmas, there is no accomplishment and no arising, just like empty space.』
The Bodhisattva Mindfulness of Buddha Samadhi Sutra states: 『The mind is like diamond, because the roots of goodness can penetrate all dharmas. The mind is like Kalandika cloth (迦鄰提衣, a soft cloth), soft, because the roots of goodness can create karma. The mind is like the great ocean, because the roots of goodness can gather all precepts. The mind is like a flat stone, because the roots of goodness can sustain all activities. The mind is like a mountain king, because the roots of goodness can generate all good dharmas. The mind is like the great earth, because the roots of goodness can bear the activities of sentient beings.』
The Sutra on Expounding the Secular and Religious Karma states: 『The Buddha told the elder, wisdom has four aspects: First, understanding that the body is empty, composed of the four great elements (四大, earth, water, fire, and wind), and after disintegration, originally has no master. Second, arising in the three realms (三界, realms of desire, form, and formlessness) is all created by the mind; the mind is like an illusion, relying on and manifesting various forms. Third, understanding that the five skandhas (五陰, form, feeling, perception, volition, and consciousness) originally have no fixed location; according to what is clung to, this emotion arises. Fourth, understanding that the twelve links of dependent origination (十二因緣, ignorance, karmic formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death) originally have no root; they appear because of relative conditions.』 These are the four aspects. The Buddha then said in verse: 『Completely understanding that the body is empty, composed of the four great elements, after disintegration, there is no location, arising from the mind. The five skandhas originally have no root; what is clung to becomes the name.』
十二緣無端。了此至大安。
善夜經云。佛言。過去之法。不應追念。未來之法。不應希求。現至之法。不應住著。若能如是。當處解脫。釋曰。此緣三世之境。是相續識。若初心人。未得一念不生。或前念忽起。但后念莫續。亦漸相應。若欲頓消。直觀一念。生時。不得起處。自然前後際斷。當處虛寂。如金剛般若經云。過去心不可得。未來心不可得。現在心不可得。以無得故。自不相續。
入一切佛境界經云。佛言。若得修行正念法者。彼無一法非是佛法。何以故。以覺一切法空故。乃至文殊師利言。修行正念者。不取不捨。即名正念。不觀不異。名為行。不著不縛不脫。名為。行不去不來。名為行。文殊師利。正念行者。彼處。無行無利。無果無證。何以故。文殊師利。心自性清凈故。彼心客塵煩惱染。而自性清凈心不染。而彼自性清凈心。即體無染。不染者。彼處無對治法故。以何法對治。能滅此煩惱。何以故。彼清凈非凈。即是本凈。若本凈者。即是不生。若不生者。彼即不染。若不染者彼不離染法。若不離染法者。彼滅一切染。以何等法滅一切染。彼不。生若不生者。是菩提。菩提者名為平等。平等者。名為真如。真如者。名為不異。不異者。名為如實。住一切有為無為法。釋曰。但了無生
【現代漢語翻譯】 現代漢語譯本：十二因緣沒有開端，瞭解這個道理就能達到最大的安樂。
《善夜經》中說，佛說：『過去的法，不應該追憶；未來的法，不應該希求；現在的法，不應該執著。』如果能夠這樣，當下就能解脫。解釋說：這緣於三世的境界，是相續的識。如果初學的人，未能達到一念不生，或者前念忽然生起，只要后念不要繼續，也漸漸相應。如果想要立刻消除，直接觀察一念生起時，找不到生起之處，自然前後際斷，當下虛空寂靜。如《金剛般若經》所說：『過去心不可得，未來心不可得，現在心不可得。』因為沒有可得的，自然不會相續。
《入一切佛境界經》中說，佛說：『如果能夠修行正念法，那麼沒有一法不是佛法。』為什麼呢？因為覺悟一切法空。乃至文殊師利菩薩說：『修行正念的人，不取不捨，就叫做正念；不觀不同，就叫做行；不著、不縛、不脫，就叫做行；不去不來，就叫做行。』文殊師利，正念行者，那個地方，沒有行、沒有利益、沒有果、沒有證。為什麼呢？文殊師利，心自性清凈的緣故。那個心被客塵煩惱所染，而自性清凈的心不被染污。而且那個自性清凈的心，本體上沒有染污。沒有染污，那個地方沒有對治法。用什麼法來對治，能夠滅除這些煩惱呢？為什麼呢？那個清凈不是凈，就是本來的清凈。如果是本來的清凈，就是不生。如果不生，那就是不染。如果不染，那就不離染法。如果不離染法，那麼就滅一切染。用什麼法滅一切染呢？不生。如果不生，就是菩提（Bodhi，覺悟）。菩提叫做平等。平等叫做真如（Tathata，事物的真實如是的狀態）。真如叫做不異。不異叫做如實，安住於一切有為法和無為法。』解釋說：只要瞭解無生。
【English Translation】 English version: The twelve links of dependent origination have no beginning. Understanding this leads to the greatest peace.
The Good Night Sutra says, the Buddha said: 'The past dharma should not be recollected; the future dharma should not be hoped for; the present dharma should not be clung to.' If one can be like this, one will be liberated in the present moment. The explanation says: This is conditioned by the realm of the three times, it is the continuing consciousness. If a beginner has not attained a single thought not arising, or if a previous thought suddenly arises, as long as the subsequent thought does not continue, it will gradually correspond. If you want to eliminate it immediately, directly observe the moment a thought arises, unable to find where it arises, naturally the front and back are cut off, and the present moment is empty and still. As the Diamond Prajna Sutra says: 'The past mind is unattainable, the future mind is unattainable, the present mind is unattainable.' Because there is nothing to be attained, it naturally does not continue.
The Entering the Realm of All Buddhas Sutra says, the Buddha said: 'If one can cultivate the right mindfulness dharma, then there is no dharma that is not the Buddha dharma.' Why? Because one is aware that all dharmas are empty. Even Manjushri (Manjushri, a Bodhisattva representing wisdom) said: 'One who cultivates right mindfulness does not grasp or abandon, this is called right mindfulness; does not view as different, this is called practice; not attached, not bound, not liberated, this is called practice; not going, not coming, this is called practice.' Manjushri, for the practitioner of right mindfulness, in that place, there is no practice, no benefit, no fruit, no proof. Why? Manjushri, because the mind's self-nature is pure. That mind is stained by the dust of afflictions, but the self-nature pure mind is not stained. And that self-nature pure mind, in essence, is without stain. Without stain, in that place there is no antidote. What dharma can be used to counteract and eliminate these afflictions? Why? That purity is not pure, it is original purity. If it is original purity, then it is unborn. If it is unborn, then it is unstained. If it is unstained, then it does not depart from the stained dharma. If it does not depart from the stained dharma, then it extinguishes all stains. What dharma extinguishes all stains? Not born. If not born, it is Bodhi (Bodhi, enlightenment). Bodhi is called equality. Equality is called Tathata (Tathata, suchness). Tathata is called non-duality. Non-duality is called reality, abiding in all conditioned and unconditioned dharmas.' The explanation says: Just understand non-birth.
。即入平等。言平等者。即一切有為無為如實之性。見此性故。以無住義住一切法中。若不達一切法。是一心真如平等無生之性。在染離染。俱為煩惱所染。若了諸法無生。則一切有為無為。皆是菩提之道。何所染耶。
海龍王經云。佛告龍王。是無盡藏。總持。說德無量。入無極慧。集菩薩行。乃至嚴凈道場。逮諸佛法。是謂無盡之藏總持。其有文字名號之數。及法諸數。游于正法。皆來歸斯無盡之藏。為總持也。菩薩入斯。于諸文字無所分別。諸法清白。不壞本凈故。乃至由是總持。后當來世。是離垢總持所流佈處。皆是如來之所建立。八萬四千法藏。是總持門為首也。八萬四千行。皆來歸於總持。八萬四千三昧。皆從總持。八萬四千總持無盡之藏。總持為本原。釋曰。以一切眾生自性清凈心。是諸法總持之門。從心所生。用不失體。故云不壞本凈故。末不離本。故云皆是如來之所建立。萬法出生。故云無盡之藏。凡聖之地。故號本原。
大方廣如來秘密藏經云。是時大德阿難白言。世尊。是無量志莊嚴王菩薩。自以其身供養如來。當以何身覺菩提道。時華室中諸菩薩等。問阿難言。于意云何。可以身覺于菩提耶。阿難勿作斯觀。當以身心覺于菩提。阿難報言。諸善丈夫。若非身心覺于菩提。當用何
【現代漢語翻譯】 現代漢語譯本：即證入平等之境。所謂平等，即一切有為法和無為法如實的本性。見到這種本性，就能以不住于任何一法的智慧，安住於一切法中。如果不能通達一切法，都是一心真如平等無生的本性，那麼無論處於清凈或染污的狀態，都會被煩惱所染。如果了悟諸法本無生滅，那麼一切有為法和無為法，都是通往菩提的道路，又有什麼可以染污的呢？
《海龍王經》（Sagāranāgarāja-sūtra）中說：佛告訴龍王，這無盡藏總持（akṣayanidhi-dhāraṇī），宣說的功德無量，能證入無極智慧，積聚菩薩的修行，乃至莊嚴清凈的道場，獲得諸佛的法。這就是所謂的無盡藏總持。其中文字名號的數量，以及諸法的數量，執行于正法之中，都歸於這無盡藏，作為總持。菩薩進入其中，對於各種文字不再分別，諸法清凈潔白，不壞其本來的清凈。乃至由於這種總持，在未來的世代，這離垢總持所流佈的地方，都是如來所建立的。八萬四千法藏，以總持門為首。八萬四千行，都歸於總持。八萬四千三昧，都從總持而出。八萬四千總持是無盡之藏，總持是根本源頭。解釋說：以一切眾生自性清凈的心，作為諸法總持之門。從心所生，作用不會失去其本體，所以說不壞其本來的清凈。末端不離根本，所以說都是如來所建立的。萬法由此出生，所以說是無盡之藏。凡夫和聖人的境界，因此稱為根本源頭。
《大方廣如來秘密藏經》（Mahāvaipulya-tathāgatagarbha-sūtra）中說：當時大德阿難（Ānanda）稟白佛說：世尊，這位無量志莊嚴王菩薩（Anantamatīvyūharāja-bodhisattva），以自身供養如來，應當以何身覺悟菩提之道？當時華室中的諸位菩薩等，問阿難說：你認為如何？可以用身體覺悟菩提嗎？阿難，不要這樣看。應當以身心覺悟菩提。阿難回答說：諸位善男子，如果不是身心覺悟菩提，那應當用什麼覺悟呢？
【English Translation】 English version: One then enters equality. What is meant by 'equality' is the true nature of all conditioned and unconditioned things. Seeing this nature, one dwells in all dharmas with the meaning of non-abiding. If one does not understand that all dharmas are the nature of one mind, true thusness, equality, and non-origination, then whether in purity or defilement, one will be tainted by afflictions. If one understands that all dharmas are without origination, then all conditioned and unconditioned things are the path to Bodhi. What can taint one then?
The Sagāranāgarāja-sūtra says: The Buddha told the Dragon King, 'This inexhaustible treasury of dhāraṇī (akṣayanidhi-dhāraṇī) speaks of immeasurable virtues, enters into limitless wisdom, accumulates the practices of a Bodhisattva, and even adorns and purifies the maṇḍala, attaining the dharmas of all Buddhas. This is what is called the inexhaustible treasury of dhāraṇī. The number of words and names within it, and the numbers of dharmas, moving within the true Dharma, all return to this inexhaustible treasury as dhāraṇī. When a Bodhisattva enters this, they no longer discriminate between various words, and all dharmas are pure and white, not destroying their original purity. Even in future generations, the places where this undefiled dhāraṇī is spread will be established by the Tathāgata. The eighty-four thousand dharma treasuries take the dhāraṇī gate as their head. The eighty-four thousand practices all return to the dhāraṇī. The eighty-four thousand samādhis all come from the dhāraṇī. The eighty-four thousand dhāraṇīs are an inexhaustible treasury, with the dhāraṇī as their original source.' The explanation says: 'The inherently pure mind of all sentient beings is the gate of the dhāraṇī of all dharmas. Born from the mind, its function does not lose its essence, therefore it is said that it does not destroy its original purity. The end does not depart from the beginning, therefore it is said that it is all established by the Tathāgata. The myriad dharmas are born from this, therefore it is called the inexhaustible treasury. The realms of ordinary beings and sages are therefore called the original source.'
The Mahāvaipulya-tathāgatagarbha-sūtra says: At that time, the great worthy Ānanda (Ānanda) said to the Buddha, 'World Honored One, this Bodhisattva Anantamatīvyūharāja (Anantamatīvyūharāja-bodhisattva), who offers his own body to the Tathāgata, with what body should he awaken to the path of Bodhi?' At that time, the Bodhisattvas in the flower chamber asked Ānanda, 'What do you think? Can one awaken to Bodhi with the body?' Ānanda, do not view it this way. One should awaken to Bodhi with body and mind. Ānanda replied, 'Virtuous men, if not with body and mind, then with what should one awaken to Bodhi?'
等而覺菩提。諸菩薩言。大德阿難。身之實性。是菩提實性。菩提實性。是心實性。心之實性。即是一切法之實性。覺是一切諸法實性。故名覺菩提。
堅固女經云。堅固女言。複次舍利弗。所言阿耨多羅三藐三菩提者。我不見彼法為阿耨多羅三藐三菩提。舍利弗言。若不見有法名阿耨多羅三藐三菩提者。汝云何發菩提心欲覺菩提。女言。欲令行邪道眾生住正道故。我發阿耨多羅三藐三菩提心。乃至佛言。善哉善哉。能如是知。未來當得阿耨多羅三藐三菩提。女言。世尊。無有見如是法不得菩提者。是故我今必定當得阿耨多羅三藐三菩提。佛言。妹。汝未來世教化。眾生耶。女言。世尊。無有見如是法不教化者。是故我今必定當能教化眾生。佛言。汝于來世作大導師耶。女言。世尊。無有見如是法不作導師。是故我今必定當得作大導師。釋曰。故知若有見如是唯心一法。入宗鏡中。法爾常為一切教化之主。十方大導之師。以自得本故。能普攝一切枝末之法。悉還歸於一心本地。故決定無疑矣。如攝波歸水。會色歸空。有何疑哉。
大莊嚴法門經云。佛言。複次長者子。清凈攀緣方便行菩薩。於一切眾生心法中。悉有菩提。何以故。若彼心無。色離色分別。體性如。幻彼此內外。不相續者。是名菩提。複次
【現代漢語翻譯】 現代漢語譯本： 證悟到與萬法平等的菩提。諸位菩薩說：『大德阿難（Ananda，佛陀的十大弟子之一）。身的真實體性，就是菩提的真實體性。菩提的真實體性，就是心的真實體性。心的真實體性，就是一切法的真實體性。覺悟就是一切諸法的真實體性，所以名為覺菩提。』
《堅固女經》中說：堅固女（Vimalakirti Nirdesa Sutra，經中一位女性菩薩）說：『舍利弗（Sariputra，佛陀的十大弟子之一），我所說的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），我不認為有任何法可以被稱為阿耨多羅三藐三菩提。』舍利弗說：『如果不見有任何法可以被稱為阿耨多羅三藐三菩提，你為何要發起菩提心，想要覺悟菩提呢？』堅固女說：『爲了讓那些行走在邪道上的眾生能夠安住于正道，所以我發起了阿耨多羅三藐三菩提心。』乃至佛陀說：『善哉！善哉！能夠這樣理解。未來必定能夠證得阿耨多羅三藐三菩提。』堅固女說：『世尊，沒有見過像這樣的法而不能證得菩提的。所以我現在必定能夠證得阿耨多羅三藐三菩提。』佛陀說：『妹妹，你未來世要教化眾生嗎？』堅固女說：『世尊，沒有見過像這樣的法而不教化眾生的。所以我現在必定能夠教化眾生。』佛陀說：『你于來世要做大導師嗎？』堅固女說：『世尊，沒有見過像這樣的法而不做導師的。所以我現在必定能夠做大導師。』釋迦牟尼佛說：所以要知道，如果有人見到這樣唯心一法，進入宗鏡之中，自然而然地常為一切教化的主導者，十方的大導師。因為自己得到了根本，所以能夠普遍地攝取一切枝末之法，全部迴歸於一心本地，所以決定無疑。如同百川歸海，萬色歸空，還有什麼可懷疑的呢？
《大莊嚴法門經》中說：佛陀說：『長者子，清凈攀緣方便行菩薩，在一切眾生心法中，都具有菩提。為什麼呢？如果那個心沒有顏色，遠離對顏色的分別，體性如幻，彼此內外不相續，這就是菩提。』
【English Translation】 English version: Awakening to Bodhi as equal to all dharmas. The Bodhisattvas said: 'Great virtuous Ananda (Ananda, one of the ten principal disciples of the Buddha). The true nature of the body is the true nature of Bodhi. The true nature of Bodhi is the true nature of the mind. The true nature of the mind is the true nature of all dharmas. Awakening is the true nature of all dharmas, therefore it is called Awakening Bodhi.'
The Vimalakirti Nirdesa Sutra says: The steadfast woman (Vimalakirti Nirdesa Sutra, a female Bodhisattva in the sutra) said: 'Sariputra (Sariputra, one of the ten principal disciples of the Buddha), regarding what is called Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment), I do not see that any dharma can be called Anuttara-samyak-sambodhi.' Sariputra said: 'If you do not see any dharma that can be called Anuttara-samyak-sambodhi, why do you arouse the Bodhi mind and desire to awaken to Bodhi?' The steadfast woman said: 'In order to enable sentient beings who walk on the wrong path to abide in the right path, I have aroused the mind of Anuttara-samyak-sambodhi.' Even the Buddha said: 'Excellent! Excellent! To be able to understand in this way. In the future, you will surely attain Anuttara-samyak-sambodhi.' The steadfast woman said: 'World Honored One, I have never seen anyone who understands the Dharma in this way and fails to attain Bodhi. Therefore, I will surely attain Anuttara-samyak-sambodhi.' The Buddha said: 'Sister, will you teach and transform sentient beings in the future?' The steadfast woman said: 'World Honored One, I have never seen anyone who understands the Dharma in this way and does not teach and transform sentient beings. Therefore, I will surely be able to teach and transform sentient beings.' The Buddha said: 'Will you be a great guide in the future?' The steadfast woman said: 'World Honored One, I have never seen anyone who understands the Dharma in this way and does not become a guide. Therefore, I will surely be able to become a great guide.' Shakyamuni Buddha said: Therefore, know that if someone sees this one Dharma of the mind only, and enters the Mirror of the Source, naturally and constantly becomes the leader of all teachings, and the great guide of the ten directions. Because one has attained the root, one can universally gather all the branches and ends of the Dharma, and return them all to the original ground of the one mind, so there is no doubt. Just as all rivers return to the sea, and all colors return to emptiness, what doubt is there?
The Mahavyuha Dharma Sutra says: The Buddha said: 'Furthermore, son of a wealthy family, the Bodhisattva who practices pure conditioned causes and skillful means, in the mind-dharma of all sentient beings, all have Bodhi. Why? If that mind has no color, is free from the discrimination of color, its nature is like illusion, and there is no continuity between this and that, inside and outside, that is called Bodhi.'
。長者子。菩薩。不應覺于餘事。但覺自。心何以故。覺。自心者。即覺一切眾生。心故。若自心。清凈。即是一切眾生心。清凈故。如自。心體性即是一切眾生。心體性如自。心離垢即是一切眾生心離垢。如自心。離貪即是一切眾生心離。貪如自心離瞋即是一切。眾生。心離瞋如自心離癡。即是一切。眾生心難癡。如。自心離煩惱。即。是一切眾生。心離煩惱。作此覺者。名。一切智知覺。釋曰。若。了一心。遍知一切。夫一切者。是。一之一切故。名一切智知。覺若各隨相。解則不得名一切智知。覺以不覺諸法自性故。所以。華嚴經頌云。世間一切法。但以心為主。隨解取眾相。顛倒不如實。
大乘本生心地觀經云。爾時文殊師利菩薩白佛言。世尊。如佛所說。過去已滅。未來未至。現在不住。三世所有一切心法。本性皆空。彼菩提心。說何名發。善哉世尊。愿為解說。斷諸疑網。令趣菩提。佛告文殊師利。善男子。諸心法中。起眾邪見。為欲除斷六十二見種種見故。心心所法。我說為空。如是諸見。無依止故。譬如叢林。蒙密茂盛。師子白象。虎狼惡獸。潛住其中。毒發害人迥絕行跡。時有智。者以火燒林。因林空故。諸大惡獸。無復遺余。心空見滅。亦復如是。乃至善男子。以是因緣。服於空藥除邪見
【現代漢語翻譯】 現代漢語譯本： 『長者子（指有德行的居士之子），菩薩不應該覺察其他的事情，而應該覺察自己的心。』為什麼呢？因為覺察自己的心，就是覺察一切眾生的心。如果自己的心清凈，那就是一切眾生的心清凈。如同自己的心體性，就是一切眾生的心體性；如同自己的心遠離垢染，就是一切眾生的心遠離垢染；如同自己的心遠離貪婪，就是一切眾生的心遠離貪婪；如同自己的心遠離嗔恨，就是一切眾生的心遠離嗔恨；如同自己的心遠離愚癡，就是一切眾生的心遠離愚癡；如同自己的心遠離煩惱，就是一切眾生的心遠離煩惱。能夠這樣覺察的人，就叫做『一切智知覺』。 解釋說：『如果瞭解一心，就能普遍知曉一切。』所謂『一切』，是『一』中的一切，所以叫做『一切智知覺』。如果各自隨順表象去理解，就不能叫做『一切智知覺』，因為沒有覺察到諸法的自性。 所以，《華嚴經》的偈頌說：『世間一切法，但以心為主，隨解取眾相，顛倒不如實。』
《大乘本生心地觀經》中說：當時，文殊師利菩薩（Manjushri Bodhisattva）對佛說：『世尊，如您所說，過去已經滅去，未來尚未到來，現在無法停留，三世所有一切心法，其本性皆是空。那麼菩提心（Bodhi mind）又該如何稱之為『發』呢？』 『善哉，世尊！希望您能為我們解說，斷除我們的疑惑，使我們趨向菩提。』 佛告訴文殊師利：『善男子，在諸心法中，產生各種邪見，爲了斷除六十二種邪見，所以我說心心所法是空的。』因為這些邪見沒有依靠。 『譬如叢林，蒙密茂盛，獅子、白象、虎狼等惡獸潛藏其中，毒害他人，使人跡罕至。這時，有智慧的人用火焚燒叢林，因為叢林空了，各種惡獸也就無處藏身，全部消失了。心空見滅，也是如此。』 『乃至善男子，因為這個因緣，服用空性的藥物，可以去除邪見。』
【English Translation】 English version: 『O son of a noble family, a Bodhisattva should not be mindful of other things, but only be mindful of his own mind.』 Why? Because being mindful of one's own mind is being mindful of the minds of all sentient beings. If one's own mind is pure, then the minds of all sentient beings are pure. Just as the essence of one's own mind is the essence of the minds of all sentient beings; just as one's own mind is free from defilements, so are the minds of all sentient beings free from defilements; just as one's own mind is free from greed, so are the minds of all sentient beings free from greed; just as one's own mind is free from anger, so are the minds of all sentient beings free from anger; just as one's own mind is free from delusion, so are the minds of all sentient beings free from delusion; just as one's own mind is free from afflictions, so are the minds of all sentient beings free from afflictions. One who has such awareness is called 『All-Knowing Awareness』. The explanation says: 『If one understands one mind, one knows all things universally.』 The so-called 『all』 is all within 『one』, therefore it is called 『All-Knowing Awareness』. If one interprets according to appearances, one cannot be called 『All-Knowing Awareness』, because one has not awakened to the self-nature of all dharmas (phenomena). Therefore, the verse in the Avatamsaka Sutra (Flower Garland Sutra) says: 『All phenomena in the world are primarily based on the mind. Following interpretations and grasping various appearances leads to delusion and unreality.』
The Mahayana Sutra of the Origin of Mind-Ground Contemplation states: At that time, Manjushri Bodhisattva (Manjushri Bodhisattva) said to the Buddha: 『World Honored One, as you have said, the past is extinguished, the future has not yet arrived, and the present does not abide. All mind-dharmas of the three times are fundamentally empty. Then, what is meant by the 『arising』 of the Bodhi mind (Bodhi mind)?』 『Excellent, World Honored One! May you explain this for us, sever our doubts, and lead us towards Bodhi.』 The Buddha told Manjushri: 『Good son, within all mind-dharmas, various wrong views arise. In order to eliminate the sixty-two wrong views, I say that mind and mental factors are empty.』 Because these wrong views have no basis. 『For example, a dense and flourishing forest is inhabited by lions, white elephants, tigers, wolves, and other fierce beasts, which lie in wait to harm people, making it difficult to travel. Then, a wise person burns the forest. Because the forest is empty, all the fierce beasts have nowhere to hide and disappear completely. The extinguishing of views through the emptiness of mind is also like this.』 『Therefore, good son, because of this cause, taking the medicine of emptiness can remove wrong views.』
已。自覺悟心。能發菩提。此覺悟心。即菩提心。無有二相。善男子。自覺悟心。有四種義。云何為四。謂諸凡夫。有二種心。諸佛菩薩。有二種心。善男子。凡夫二心。其相云何。一者眼識。乃至意識。同緣自境。名自悟心。二者離於五根心心所法。和合緣境。名自悟心。善男子。賢聖二心。其相云何。一者觀真實理智。二者觀一切境智。善男子。如是四種。名自悟心。釋曰。凡夫二心者。一根境同緣心。此則和合而生。無有自體。凡夫執實。故說為空。二離根境心。即是真心。不從緣生。若了此心。即真發菩提之道。賢聖二心者。一理智心。即第一義諦。空有兩亡。性相俱寂。二境智心。即隨緣俗諦。真俗雙照。理事相含。若入宗鏡之中。總前凡聖四心。或入相資門。若聖若凡。交徹無礙。或入相泯門。若一若多。冥同性海。
成具光明定意經云。何謂廣一心。曰。孝事父母則一其心。尊敬師友而一其心。斷愛遠俗而一其心。入三十七品而一其心。空閑寂寞而一其心。在眾煩亂而一其心。多欲多諍多作多惱。於是之處而一其心。褒訕利失善惡之事。於是不搖而一其心。數息入禪。舍六就凈而一其心。身自能行。復教他人。此謂廣一心也。
文殊師利問經偈云。若見有一法。余法悉應見。以一法空故。
【現代漢語翻譯】 現代漢語譯本： 已。自覺悟心，能發菩提（bodhi，覺悟）。此覺悟心，即菩提心，無有二相。善男子，自覺悟心，有四種義。云何為四？謂諸凡夫，有二種心。諸佛菩薩，有二種心。善男子，凡夫二心，其相云何？一者眼識，乃至意識，同緣自境，名自悟心。二者離於五根心心所法，和合緣境，名自悟心。善男子，賢聖二心，其相云何？一者觀真實理智，二者觀一切境智。善男子，如是四種，名自悟心。釋曰：凡夫二心者，一根境同緣心，此則和合而生，無有自體，凡夫執實，故說為空。二離根境心，即是真心，不從緣生。若了此心，即真發菩提之道。賢聖二心者，一理智心，即第一義諦，空有兩亡，性相俱寂。二境智心，即隨緣俗諦，真俗雙照。理事相含。若入宗鏡之中，總前凡聖四心，或入相資門，若聖若凡，交徹無礙。或入相泯門，若一若多，冥同性海。
《成具光明定意經》云：何謂廣一心？曰：孝事父母則一其心，尊敬師友而一其心，斷愛遠俗而一其心，入三十七品而一其心，空閑寂寞而一其心，在眾煩亂而一其心，多欲多諍多作多惱，於是之處而一其心，褒訕利失善惡之事，於是不搖而一其心，數息入禪，舍六就凈而一其心，身自能行，復教他人，此謂廣一心也。
《文殊師利問經》偈云：若見有一法，余法悉應見，以一法空故。
【English Translation】 English version: Already. Self-awakened mind, able to generate Bodhi (bodhi, enlightenment). This self-awakened mind is Bodhi mind, without two aspects. Good man, the self-awakened mind has four meanings. What are the four? Namely, ordinary people have two kinds of minds. Buddhas and Bodhisattvas have two kinds of minds. Good man, what are the characteristics of the two minds of ordinary people? First, eye consciousness, and even mind consciousness, together cognize their own objects, called self-awakened mind. Second, apart from the five roots, mental functions, and mental properties, harmoniously cognizing objects, called self-awakened mind. Good man, what are the characteristics of the two minds of the wise and holy? First, observing the wisdom of true principle. Second, observing the wisdom of all realms. Good man, these four kinds are called self-awakened mind. Explanation: The two minds of ordinary people are: first, the mind that the roots and objects cognize together, which arises from combination and has no self-nature. Ordinary people cling to reality, so it is said to be empty. Second, the mind apart from roots and objects is the true mind, not arising from conditions. If one understands this mind, one truly generates the path to Bodhi. The two minds of the wise and holy are: first, the mind of principle and wisdom, which is the ultimate truth, where emptiness and existence are both gone, and nature and characteristics are both silent. Second, the mind of realm and wisdom, which is the conventional truth that follows conditions, illuminating both truth and convention. Principle and phenomena contain each other. If one enters the Mirror of the Sect, encompassing the four minds of ordinary people and sages, or enters the gate of mutual support, whether sage or ordinary, interpenetrating without obstruction. Or enters the gate of mutual annihilation, whether one or many, merging into the sea of nature.
The Sutra on the Samadhi of Achieving Light and Steadiness says: What is called 'broad one-mindedness'? It says: To serve parents with filial piety is to unify one's mind. To respect teachers and friends is to unify one's mind. To cut off love and distance oneself from worldly customs is to unify one's mind. To enter the thirty-seven factors of enlightenment is to unify one's mind. To be in empty and quiet places is to unify one's mind. To be in crowds and disturbances is to unify one's mind. To be in places of much desire, much contention, much action, and much trouble is to unify one's mind. To be unmoved by praise, slander, gain, loss, good, and evil is to unify one's mind. To count breaths and enter meditation, abandoning the six senses and seeking purity, is to unify one's mind. To be able to practice oneself and also teach others, this is called 'broad one-mindedness'.
The verse in the Manjushri's Questions Sutra says: If one sees one dharma (dharma, law, teaching), all other dharmas should be seen. Because one dharma is empty.
一切法亦空。釋曰。心有法則有。心空法則空。萬法一心宗。空有皆無寄。舉一例諸。悉歸宗鏡。
大乘千缽大教王經云。曼殊室利菩薩。對世尊大眾菩薩前告言。若有一切菩薩。及一切有情眾生。志求無上菩提。修持真實佛金剛聖性三摩地一切法者。一切法。即是一切有情心是也。為有情眾生心地法藏。有煩惱種性。煩惱種性。則是菩提性者。有情心處。本性真凈。空無所得。是故有情心。是大圓鏡智心處是也。
摩訶衍寶嚴經云。譬如畫師。作鬼神像。即自恐懼。如是迦葉。諸凡愚人。自造色聲香味細滑之法。輪轉生死。不知此法。亦復如是。
文殊悔過經云。文殊師利言。人民所行眾德本者。志性各異。使入總持光明之慧。其有諸天一切人民。愁憂苦惱。為除眾患。悉入總持光明之耀。一切諸論文字本際。入于總持光明之耀。一切諸行諸想所應。悉入總持光明之耀。使致普門諸根轉輪。使入總持光明之門。一切莊嚴清凈眾飾。使入總持光明之門。乃至住於一事普見眾事。住于眾事。悉見一事。則以一事。入一切事。以一切事。入於一事。則以一義告誨。開化一切諸義。以一切義。興發一義。以無因緣。入于諸緣。化于諸緣。令入無緣。以無事法。入于眾生。性行各異。從其相行。而教誨之。
【現代漢語翻譯】 現代漢語譯本 一切法皆是空性。解釋說：心中有法則存在，心中空無，法則也空無。萬法歸於一心之宗，空與有都無所寄託。舉一例可以通曉所有，全部歸於宗鏡。
《大乘千缽大教王經》中說：曼殊室利菩薩（Manjushri Bodhisattva，智慧的象徵）在世尊（世尊，對佛的尊稱）和大眾菩薩前說道：如果有一切菩薩以及一切有情眾生（sentient beings，具有情感和意識的生命），立志追求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺，最高的智慧和覺悟），修持真實佛金剛聖性三摩地（Vajra Samadhi，金剛三昧，一種堅不可摧的禪定狀態）的一切法，那麼一切法，就是一切有情的心。爲了有情眾生的心地法藏（Dharma treasure of the mind-ground，蘊藏在心地的佛法寶藏），有煩惱種性（seeds of affliction，煩惱的種子），這煩惱種性，就是菩提性。有情心處，本性是真凈的，空無所得。所以有情心，就是大圓鏡智（Great Perfect Mirror Wisdom，如明鏡般反映一切的智慧）的心處。
《摩訶衍寶嚴經》中說：譬如畫師畫鬼神像，自己反而感到恐懼。如此，迦葉（Kasyapa，佛陀的十大弟子之一），那些凡夫愚人，自己創造色聲香味細滑之法（forms, sounds, smells, tastes, textures，色、聲、香、味、觸五種感官對像），在生死輪迴中流轉，卻不知道這些法，也是如此虛幻。
《文殊悔過經》中說：文殊師利（Manjushri，文殊菩薩的另一種稱呼）說：人們所行的各種功德之本，其志向和性情各不相同，要使他們進入總持光明之慧（Dharani-light wisdom，總持，記憶和理解佛法的能力）。那些諸天和一切人民，如果感到憂愁苦惱，爲了消除各種災患，都要進入總持光明的照耀。一切諸論和文字的根本，都要進入總持光明的照耀。一切諸行和諸想所應達到的境界，都要進入總持光明的照耀。使他們達到普門（Universal Gate，普遍之門，指佛法無所不包）諸根轉輪（turning of the roots，轉化感官能力），使他們進入總持光明的門。一切莊嚴清凈的裝飾，都要進入總持光明的門。乃至安住於一件事而普遍見到眾多事，安住于眾多事而完全見到一件事。從而以一件事，進入一切事，以一切事，進入於一件事。從而以一個義理教誨，開化一切諸義，以一切義，興發一個義。以無因緣（without cause or condition，沒有因緣），進入于諸緣，化導諸緣，使他們進入無緣。以無事之法，進入于眾生，因為眾生的性情和行為各不相同，要從他們的相貌和行為，來教誨他們。
【English Translation】 English version All dharmas are empty. It is explained: If the mind has laws, then laws exist. If the mind is empty, then laws are empty. All dharmas belong to the doctrine of the One Mind. Emptiness and existence have no place to rest. One example illustrates all, and all return to the Mirror of the Doctrine.
The Great Teaching King Sutra of a Thousand Bowls of the Mahayana says: Manjushri Bodhisattva, in front of the World Honored One (World Honored One, a title for the Buddha) and the assembly of Bodhisattvas, said: If there are all Bodhisattvas and all sentient beings (sentient beings, beings with feelings and consciousness) who aspire to supreme Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment, the highest wisdom and enlightenment), and cultivate all dharmas of the true Buddha's Vajra Samadhi (Vajra Samadhi, diamond samadhi, an indestructible state of meditation), then all dharmas are the minds of all sentient beings. For the Dharma treasure of the mind-ground (Dharma treasure of the mind-ground, the treasure of the Dharma hidden in the mind-ground) of sentient beings, there are seeds of affliction (seeds of affliction, seeds of affliction), and these seeds of affliction are the nature of Bodhi. The place of the sentient being's mind is inherently pure, empty, and without attainment. Therefore, the sentient being's mind is the place of the Great Perfect Mirror Wisdom (Great Perfect Mirror Wisdom, wisdom that reflects everything like a clear mirror).
The Mahayana Jeweled Adornment Sutra says: For example, a painter creates an image of a ghost or spirit and becomes frightened himself. Likewise, Kasyapa (Kasyapa, one of the Buddha's ten great disciples), those foolish ordinary people create forms, sounds, smells, tastes, and textures (forms, sounds, smells, tastes, textures, the five sensory objects), and revolve in the cycle of birth and death, not knowing that these dharmas are also like this, illusory.
The Manjushri Confession Sutra says: Manjushri (Manjushri, another name for Manjushri Bodhisattva) said: The roots of virtue practiced by people have different aspirations and natures. They should be led into the wisdom of Dharani-light (Dharani-light wisdom, Dharani, the ability to remember and understand the Dharma). If those devas and all people feel sorrow and suffering, in order to eliminate all calamities, they should enter the illumination of Dharani-light. The root of all treatises and words should enter the illumination of Dharani-light. All practices and thoughts that should be attained should enter the illumination of Dharani-light. May they attain the turning of the roots (turning of the roots, transforming sensory abilities) of the Universal Gate (Universal Gate, the universal gate, referring to the all-encompassing nature of the Dharma), may they enter the gate of Dharani-light. All adorned and pure decorations should enter the gate of Dharani-light. Even dwelling on one thing and universally seeing many things, dwelling on many things and completely seeing one thing. Thus, with one thing, enter all things, and with all things, enter one thing. Thus, with one meaning, teach and enlighten all meanings, and with all meanings, inspire one meaning. Without cause or condition (without cause or condition, without cause or condition), enter into all conditions, transform all conditions, and lead them into no condition. With the Dharma of no-thing, enter into sentient beings, because the natures and behaviors of sentient beings are different, teach them according to their appearances and behaviors.
釋曰。夫能泯異性。永拔苦輪。融諸行門清凈嚴飾者。悉令入一心總持之門。被宗鏡光明之耀故。能住一事而見眾事。以一成多。用諸義而發一義。以多成一。一成多而用遍。多成一而體融。體用交羅。一多自在。
觀佛三昧海經云。複次阿難。譬如有人。貧窮薄福。依諸豪貴。以存性命。時有王子。遇行出遊。執大寶瓶。于寶瓶內。藏王印綬。是時貧者。詐來親附。得王寶瓶。擎持逃走。王子覺已。遣六大兵。乘六黑象。手執利劍。疾走追之。時持瓶人。走入深草。空野澤中。見曠野澤。滿中毒蛇。四面吐毒。吸持瓶者。時貧窮人。慞惶恐怖。馳走東西。蛇亦隨之。無藏避處。于空澤中。見一大樹。蓊鬱扶疏。甚適其意。頭戴寶瓶。攀樹而上。既上樹已。六兵乘象。馳疾如風。尋復來至。貧人見已吞王寶印。持瓶冠頭。以手覆面。生貪惜故。不忍見之。時六黑象。以鼻絞樹。令樹倒躄。貧人落地。身體散壞。唯金印在。寶瓶現光。諸蛇見光。四散馳走。佛告阿難。住唸佛者。心印不壞。亦復如是。釋曰。夫觀佛三昧者。則諦了自心。名為觀佛。既識心已。不為境亂。湛然常定。名為三昧。有人貧窮薄福者。有人者。有即二十五有。人即一切眾生。以無法財。名為貧窮。不悟心佛。故稱薄福。依諸豪貴者。即是
【現代漢語翻譯】 現代漢語譯本：解釋說，能夠泯滅差異性，永遠拔除痛苦的輪迴，融合各種修行法門，使其清凈莊嚴的人，都能夠進入一心總持之門。因為被宗鏡的光明照耀，所以能夠安住於一件事而見到眾多事，以一成就多，運用各種義理而闡發一個義理，以多成就一。一成就多而作用普遍，多成就一而本體融合。本體和作用交相輝映，一和多自在無礙。
《觀佛三昧海經》說：『阿難，再打個比方，有個人，貧窮福薄，依靠那些豪門貴族來維持生命。當時有個王子，出行遊玩，拿著一個大寶瓶，在寶瓶里，藏著國王的印綬。這時，這個窮人，假裝親近依附，得到了王子的寶瓶，拿著它逃走了。王子發覺后，派遣六支大軍，乘坐六頭黑象，手持利劍，快速追趕他。當時，拿著寶瓶的人，跑入深草中，在空曠的沼澤地裡，看到曠野沼澤中，到處都是毒蛇，四面吐著毒液，吸附著拿著寶瓶的人。當時，這個窮人，驚慌恐怖，奔走東西，蛇也跟隨著他，沒有藏身躲避的地方。在空曠的沼澤地裡，看到一棵大樹，枝繁葉茂，非常合他的心意。頭戴著寶瓶，攀爬樹而上。已經上了樹后，六支軍隊乘坐著象，像風一樣快速地奔馳，很快又追來了。窮人看到后，吞下了國王的寶印，頭頂著寶瓶，用手捂著臉，因為貪婪吝惜的緣故，不忍心看。當時，六頭黑象，用鼻子纏繞著樹，使樹倒塌。窮人落地，身體散架損壞，只有金印還在，寶瓶顯現出光芒。各種蛇看到光芒，四處逃散。』佛告訴阿難，安住于唸佛的人，心印不會損壞，也是這樣。
解釋說，所謂觀佛三昧的人，就是透徹地瞭解自己的心，叫做觀佛。既然認識了自己的心，就不會被外境擾亂，清凈安定，叫做三昧。『有人貧窮福薄』，所謂『有人』，『有』就是二十五有（三界中的二十五種存在狀態），『人』就是一切眾生。因為沒有法財，叫做貧窮。不覺悟心即是佛，所以稱為福薄。『依靠那些豪門貴族』，就是...
【English Translation】 English version: Explanation: Those who can extinguish differences, permanently eradicate the cycle of suffering, and integrate all practices, making them pure and adorned, can all enter the gate of single-minded total retention (Eka-citta-dhāraṇī). Because they are illuminated by the light of the Mirror of the Doctrine (宗鏡), they can abide in one thing and see many things, using one to accomplish many, using various meanings to express one meaning, and using many to accomplish one. One accomplishes many and its function is universal, many accomplish one and its essence is integrated. Essence and function interweave, one and many are freely at ease.
The Contemplation on the Buddha Samadhi Ocean Sutra says: 'Furthermore, Ānanda (阿難), suppose there is a person who is poor and has little merit, relying on the wealthy and noble to sustain their life. At that time, there was a prince who went out for a tour, holding a large treasure vase. Inside the treasure vase, he hid the king's seal. At that time, the poor person pretended to be close and attached, obtained the prince's treasure vase, and ran away with it. When the prince realized this, he sent six great armies, riding six black elephants, holding sharp swords, and quickly pursued him. At that time, the person holding the vase ran into the deep grass, in the empty wilderness, and saw that the vast wilderness was full of poisonous snakes, spitting poison in all directions, clinging to the person holding the vase. At that time, the poor person was panicked and terrified, running east and west, and the snakes followed him, with no place to hide. In the empty wilderness, he saw a large tree, lush and verdant, very pleasing to him. Wearing the treasure vase on his head, he climbed up the tree. After he had climbed the tree, the six armies riding elephants, galloping as fast as the wind, quickly came again. When the poor person saw them, he swallowed the king's treasure seal, held the vase on his head, and covered his face with his hands, because of greed and stinginess, he could not bear to look at them. At that time, the six black elephants, with their trunks, strangled the tree, causing the tree to collapse. The poor person fell to the ground, his body scattered and broken, only the golden seal remained, and the treasure vase emitted light. When the various snakes saw the light, they scattered and fled.' The Buddha told Ānanda, those who abide in mindfulness of the Buddha, their mind-seal will not be broken, it is also like this.
Explanation: Those who contemplate the Buddha Samadhi (觀佛三昧) are those who thoroughly understand their own mind, which is called contemplating the Buddha. Since they have recognized their own mind, they will not be disturbed by external circumstances, and will be serene and constant, which is called Samadhi. 'There is a person who is poor and has little merit', 'there is a person', 'there is' refers to the twenty-five existences (二十五有) (the twenty-five states of existence in the three realms), 'person' refers to all sentient beings. Because they have no Dharma wealth, they are called poor. Because they do not realize that the mind is the Buddha, they are called having little merit. 'Relying on the wealthy and noble', that is...
諸佛菩薩。以存性命者。即是依觀佛三昧門。得見自性。以成慧命。乃至貧人落地者。即是于凡夫身。達人法二空。證會一心。住真如地。身體散壞者。既洞唯識之性。身見自亡。唯金印在者。即是悟心常住。所以一缽和尚云。塵勞滅盡真如在。一顆圓明無價珠。寶瓶現光者。即般若智照。諸蛇見光四散馳走者。即四大之身蛇。三毒之煩惱。智了即空。名為馳走。住唸佛者。心印不壞。亦復如是者。以無念智。見真覺性。故云住唸佛者。諸塵不動。一體不移。名為心印。恒住法位。究竟寂滅。名為不壞。況如唯金印在。故稱亦復如是。所以起信論云。得見心性。名究竟覺。即斯旨矣。
首楞嚴三昧經云。爾時佛告現意天子。汝可示現首楞嚴三昧本事少分。現意天子語堅意言。仁者。欲見首楞嚴三昧少勢力不。答言。天子。愿樂欲見。現意天子。善得首楞嚴三昧力故。即現變。令眾會者。皆作轉輪聖王。三十二相而自莊嚴。及諸眷屬七寶侍從。乃至復現神力。普令眾會。皆如釋迦牟尼佛身。相好威儀。各有比丘眷屬圍繞。釋曰。天子名現意者。以一切法。從意生。形因心所現。故名現意。是知自心如幻。無有定儀。所見差殊。隨心生滅。若能知幻無實。即見真性。以得真性故。方能周遍法界。示如幻法門。普現色
【現代漢語翻譯】 現代漢語譯本 諸佛菩薩，以保全性命來說，就是依靠觀佛三昧法門，得見自性，成就慧命。乃至貧人落地，就是在於凡夫之身，通達人法二空（人空和法空），證悟契合一心，安住于真如之地。身體散壞，就是徹底明白唯識之性，身見自然消亡。唯有金印存在，就是領悟心性常住不變。所以一缽和尚說：『塵勞滅盡真如在，一顆圓明無價珠。』寶瓶現光，就是般若智慧照耀。諸蛇見光四散奔逃，就是四大之身如蛇，三毒之煩惱，智慧明瞭即知是空，所以名為奔逃。安住于唸佛，心印不會壞滅，也是如此。以無念之智，見真覺之性，所以說安住于唸佛。諸塵不動，一體不移，名為心印。恒常安住於法位，究竟寂滅，名為不壞。更何況唯有金印存在，所以稱作也是如此。所以《起信論》說：『得見心性，名究竟覺』，就是這個意思。
《首楞嚴三昧經》說：『當時佛告訴現意天子（以一切法從意生，形因心所現，故名現意）。你可以示現首楞嚴三昧的少許本事。』現意天子對堅意說：『仁者，想看首楞嚴三昧的少許勢力嗎？』回答說：『天子，非常樂意想看。』現意天子，因為善於得到首楞嚴三昧的力量，就顯現變化，讓所有在場的人，都變成轉輪聖王（擁有統治世界的理想國王），以三十二相（佛的三十二種殊勝的身體特徵）來莊嚴自身，以及各種眷屬七寶侍從。乃至又顯現神通力量，普遍讓所有在場的人，都如同釋迦牟尼佛的身相，相好威儀，各自有比丘眷屬圍繞。』解釋說：天子名為現意，因為一切法，從意念生起，形體因為心念所現，所以名為現意。由此可知自心如幻，沒有固定的形態，所見到的不同，隨著心念生滅。如果能夠知道幻象沒有真實，就能見到真性。因為得到真性，才能周遍法界，示現如幻的法門，普遍顯現色身。
【English Translation】 English version The Buddhas and Bodhisattvas, in terms of preserving life, rely on the Samadhi of Visualizing the Buddha to see their own nature and achieve wisdom-life. Even a poor person falling to the ground means that in the body of an ordinary person, they understand the emptiness of both person and dharma (人法二空), realize and unite with the One Mind, and dwell in the realm of Suchness (真如). The body disintegrating means thoroughly understanding the nature of Consciousness-Only (唯識), the self-view naturally disappears. Only the golden seal remains, which means realizing that the mind-nature is constant and unchanging. Therefore, the One Bowl Monk said: 'When the dust and toil are extinguished, True Suchness remains, a single, perfect, priceless pearl.' The treasure vase manifesting light is the illumination of Prajna wisdom. The snakes seeing the light and scattering in all directions are the four elements of the body like snakes, and the afflictions of the three poisons (三毒). When wisdom understands, it knows they are empty, hence the name 'scattering'. Abiding in mindfulness of the Buddha, the mind-seal is not destroyed, and it is also like this. With non-conceptual wisdom, one sees the nature of true enlightenment, hence it is said 'abiding in mindfulness of the Buddha'. The dusts do not move, the one body does not shift, this is called the mind-seal. Constantly abiding in the Dharma position, ultimately quiescent and extinguished, this is called non-destruction. Moreover, it is like only the golden seal remaining, hence it is called 'also like this'. Therefore, the Awakening of Faith says: 'Attaining the sight of mind-nature is called ultimate enlightenment,' this is the meaning.
The Shurangama Samadhi Sutra says: 'At that time, the Buddha told the Deva Present-Mind (現意天子) (named Present-Mind because all dharmas arise from intention, and form is manifested by the mind). You can demonstrate a small portion of the Shurangama Samadhi's abilities.' The Deva Present-Mind said to Firm-Intent: 'Virtuous one, do you want to see a small portion of the power of the Shurangama Samadhi?' He replied: 'Deva, I am very willing to see.' The Deva Present-Mind, because he was skilled in obtaining the power of the Shurangama Samadhi, immediately manifested a transformation, causing all those present to become Wheel-Turning Sage Kings (轉輪聖王) (ideal monarchs who rule the world), adorning themselves with the thirty-two marks (三十二相) (the Buddha's thirty-two auspicious bodily characteristics), along with various retinues and seven treasures. Furthermore, he manifested supernatural powers, universally causing all those present to be like the body of Shakyamuni Buddha, with auspicious marks and dignified demeanor, each surrounded by a retinue of Bhikshus.' Explanation: The Deva is named Present-Mind because all dharmas arise from intention, and form is manifested by the mind, hence the name Present-Mind. From this, it can be known that the self-mind is like an illusion, without a fixed form, and what is seen differs, arising and ceasing with the mind. If one can know that illusions are not real, one can see the true nature. Because one attains the true nature, one can pervade the Dharma Realm, demonstrate illusory Dharma doors, and universally manifest forms.
身。引幻眾生。同歸實地。
轉有經偈云。若為真實說。眼則不見色。意不知識法。此是最秘密。釋曰。入此一心秘密之藏。則能所俱亡。不與六塵作對。故云眼。不見色等。
大法鼓經云。一切眾生。悉有佛性。無量相好。莊嚴照明。以彼性故。一切眾生得般涅槃。釋曰。故知一切眾生。悉有正因佛性。以萬行莊嚴為引出性。乃至因圓。為。至得果性。畢竟成就一心常樂涅槃之道。
寶頂經云。佛言。迦葉。譬如有人。怖畏虛空捶胸叫呼。作如是言。善友。汝等為我。除此虛空。除此虛空。迦葉。于汝意云何。此空為可除不。迦葉言。不可。世尊。佛言。迦葉。若有如是沙門。婆羅門。怖畏性空。我說是人。失心狂亂。所以者何。迦葉。一切諸法。並是說空方便。若畏此空。云何不畏一切諸法。若惜諸法。云何不惜此空。
佛性論問云。此經為顯何義。答。為示一切諸法本性非有。故說法空。非關法滅。然後得空。故於空性。不應生怖。釋曰。一切諸法。並是說空方便者。夫有所說。皆為顯空。所以空則一切法。法則一切空。非先有而後無。寧歸斷滅。豈先無而後有。不墮無常。是以性本常空。空無間斷。體應諸有。有自繁興。能入斯宗。聞諸法空。心大歡喜。不了此義。聞諸法空。心大
【現代漢語翻譯】 現代漢語譯本：身，引導迷惑的眾生，一同迴歸真實的境地。
《轉有經》中的偈語說：『如果說真實的情況，眼睛就看不見色，意識也不認識法，這才是最秘密的。』解釋說：進入這唯一的心的秘密寶藏，就能使能見的主體和所見的客體都消失，不與六塵相對立。所以說眼睛看不見色等等。
《大法鼓經》說：『一切眾生，都有佛性（Buddha-nature），無量相好（limitless auspicious marks and qualities），莊嚴照明。因為這佛性的緣故，一切眾生都能得到般涅槃（Parinirvana）。』解釋說：由此可知一切眾生，都有正因佛性（direct cause Buddha-nature），用萬行（ten thousand practices）的莊嚴來引導顯出佛性，乃至因圓滿，最終得到果性（fruition nature），畢竟成就一心常樂涅槃（one mind, constant bliss of Nirvana）的道路。
《寶頂經》說：佛說：『迦葉（Kasyapa），譬如有人，害怕虛空，捶胸叫喊，這樣說：善友，你們為我，除去這虛空，除去這虛空。迦葉，你認為怎麼樣？這虛空可以除去嗎？』迦葉說：『不可以，世尊（World-Honored One）。』佛說：『迦葉，如果有這樣的沙門（Sramana），婆羅門（Brahmin），害怕性空（emptiness of nature），我說這個人，是失心狂亂。為什麼呢？迦葉，一切諸法，都是說空（emptiness）的方便。如果害怕這空，為什麼不害怕一切諸法？如果珍惜諸法，為什麼不珍惜這空？』
《佛性論》問：這部經是爲了闡明什麼意義？答：爲了顯示一切諸法的本性並非實有，所以才說諸法是空（emptiness of all dharmas），並非是消滅諸法，然後才得到空。所以在空性（emptiness nature）上，不應該產生恐懼。解釋說：一切諸法，都是說空的方便，凡有所說，都是爲了顯示空。所以空就是一切法，法就是一切空。不是先有而後無，哪裡會歸於斷滅？豈是先無而後有，不會墮入無常。因此，自性本來就是空，空沒有間斷，本體應和諸有，有自然繁榮興盛。能進入這種宗旨，聽到諸法是空，內心就非常歡喜。不瞭解這個意義，聽到諸法是空，內心就大為...
【English Translation】 English version: The body guides deluded sentient beings to return together to the realm of reality.
A verse in the Turning of Existence Sutra says: 'If one speaks of the truth, the eye does not see form, and the mind does not know dharma. This is the most secret.' The explanation says: Entering this secret treasury of the one mind, both the subject and object disappear, and one does not oppose the six dusts. Therefore, it is said that the eye does not see form, etc.
The Great Dharma Drum Sutra says: 'All sentient beings have Buddha-nature (Buddha-nature), adorned and illuminated by immeasurable auspicious marks and qualities (limitless auspicious marks and qualities). Because of this nature, all sentient beings can attain Parinirvana (Parinirvana).' The explanation says: Therefore, we know that all sentient beings have the direct cause Buddha-nature (direct cause Buddha-nature), and use the adornment of ten thousand practices (ten thousand practices) to lead out the nature, until the cause is complete, and finally attain the fruition nature (fruition nature), ultimately accomplishing the path of one mind, constant bliss of Nirvana (one mind, constant bliss of Nirvana).
The Jewel Peak Sutra says: The Buddha said: 'Kasyapa (Kasyapa), for example, if someone is afraid of the void, beats his chest and cries out, saying: Good friends, please remove this void for me, remove this void. Kasyapa, what do you think? Can this void be removed?' Kasyapa said: 'No, World-Honored One (World-Honored One).' The Buddha said: 'Kasyapa, if there are such Sramanas (Sramana) and Brahmins (Brahmin) who are afraid of the emptiness of nature (emptiness of nature), I say that this person is insane and deranged. Why? Kasyapa, all dharmas are merely expedient means for speaking of emptiness (emptiness). If you are afraid of this emptiness, why are you not afraid of all dharmas? If you cherish all dharmas, why do you not cherish this emptiness?'
The Treatise on Buddha-Nature asks: What meaning does this sutra reveal? The answer is: It is to show that the inherent nature of all dharmas is not real, therefore it speaks of the emptiness of all dharmas (emptiness of all dharmas), not that dharmas are extinguished and then emptiness is attained. Therefore, one should not be afraid of emptiness nature (emptiness nature). The explanation says: All dharmas are merely expedient means for speaking of emptiness. Whatever is said is to reveal emptiness. Therefore, emptiness is all dharmas, and dharmas are all emptiness. It is not that there is existence first and then non-existence later, so how can it return to annihilation? It is not that there is non-existence first and then existence later, so it does not fall into impermanence. Therefore, the inherent nature is always empty, and emptiness is uninterrupted. The substance responds to all existence, and existence naturally flourishes. If one can enter this doctrine, one will be very happy to hear that all dharmas are empty. If one does not understand this meaning, one will be greatly...
怖畏。以不了法空。違現量境。執為外解。聞說唯心之旨。恐墮空見之門。心境俱迷。遂生怖畏。
度一切諸佛境界經云。佛言。文殊師。利菩提者。無相無緣。云何無相。云何無緣。不得眼識是無相。不見色是無緣。不得耳識是無相。不聞聲是無緣。乃至意法亦如是。釋曰。無相則無能緣之心。無緣則無所緣之境。能所俱亡。真心自現。
文殊師利行經偈云。過現未來法。唯語無真實。彼若於實處。一相無差別。釋曰。若說三世所有之法。皆是世諦語言。若了一心真實之處。一道自無差別。何言之所議。意之所緣耶。
宗鏡錄卷第九十五
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第九十六
慧日永明寺主智覺禪師延壽集
菩薩處胎經云。譬如泉源陂池。五河駛流。各各有名。悉歸於海。便無本名。亦如須彌。峙立難動。雜色眾鳥。往依附山。皆同一色。便無本色。菩薩摩訶薩教化眾生。凈佛國土。亦復如是。眾生心識。所念不同。若干思想。能令一切至解脫門。想定意滅。便無本念。同一解脫。
十善業道經云。爾時世尊告龍王言。一切眾生心想異故。造業亦異。由是故有諸趣輪轉。龍王。汝見此會
【現代漢語翻譯】 現代漢語譯本：
怖畏（bù wèi）：因為不瞭解法空（fǎ kōng）的道理，違背了現量境（xiàn liàng jìng），執著于外在的解釋。聽到宣說唯心（wéi xīn）的宗旨，恐怕墮入空見（kōng jiàn）的門徑，心和境都迷惑了，於是產生怖畏。
《度一切諸佛境界經》說：佛說：『文殊師利（Wénshūshīlì，菩薩名），菩提（pútí，覺悟）是沒有相、沒有緣的。』什麼是沒有相？什麼是沒有緣？不能得到眼識（yǎnshì）就是沒有相，不能看見色（sè）就是沒有緣。不能得到耳識（ěrshì）就是沒有相，不能聽見聲（shēng）就是沒有緣。乃至意（yì）和法（fǎ）也是這樣。』解釋說：沒有相就沒有能緣的心，沒有緣就沒有所緣的境。能緣和所緣都消失了，真心自然顯現。
《文殊師利行經》偈語說：『過去、現在、未來法，只是言語沒有真實。如果它們在真實之處，一個相貌沒有差別。』解釋說：如果說三世所有的法，都是世俗諦（shì sú dì）的語言。如果瞭解一心真實之處，一道自然沒有差別。還有什麼言語可以議論，什麼意念可以攀緣呢？
《宗鏡錄》卷第九十五
戊申年分司大藏都監開板 大正藏第48冊No.2016《宗鏡錄》
《宗鏡錄》卷第九十六
慧日永明寺主智覺禪師延壽集
《菩薩處胎經》說：『譬如泉源陂池，五條河流急速流動，各有各的名字，全部歸於大海，就沒有原來的名字了。又如須彌山（Xūmíshān，山名），聳立不動，各種顏色的鳥，前往依附山，都變成同一種顏色，就沒有原來的顏色了。菩薩摩訶薩（púsà mó訶sà，大菩薩）教化眾生，清凈佛國土，也是這樣。眾生的心識，所念不同，各種各樣的思想，能令一切到達解脫門（jiě tuō mén）。禪定、思想、意念都滅盡，就沒有原來的念頭了，同一于解脫。』
《十善業道經》說：『這時，世尊（shì zūn，佛的尊稱）告訴龍王（lóng wáng）說：一切眾生的心念想法不同，造作的業也不同。因此才有諸趣（zhū qù）的輪迴。龍王，你看見這個集會
【English Translation】 English version:
Fear arises from not understanding the emptiness of phenomena (Dharmakaya), contradicting direct perception, and clinging to external interpretations. Upon hearing the doctrine of Mind-Only (Citta-matra), there's fear of falling into the trap of emptiness, leading to confusion of both mind and object, thus generating fear.
The Sutra on the Realm of All Buddhas states: 'The Buddha said: 'Manjushri (Wénshūshīlì, name of a Bodhisattva), Bodhi (pútí, enlightenment) is without characteristics and without conditions.' What is without characteristics? What is without conditions? Not attaining eye-consciousness (yǎnshì) is without characteristics; not seeing form (sè) is without conditions. Not attaining ear-consciousness (ěrshì) is without characteristics; not hearing sound (shēng) is without conditions. And so it is with mind (yì) and phenomena (fǎ).' Explanation: Without characteristics, there is no mind that can grasp; without conditions, there is no object to be grasped. When both the grasper and the grasped vanish, the true mind naturally appears.
The Gatha in the Manjushri Conduct Sutra states: 'Past, present, and future dharmas are merely words, without reality. If they are in the realm of reality, they are of one form, without difference.' Explanation: If it is said that all dharmas of the three times are worldly truths (shì sú dì), if one understands the true place of the one mind, the one path is naturally without difference. What words can discuss it? What thoughts can cling to it?
Zong Jing Lu, Scroll 95
Engraved in the Wushen year by the Grand Supervisor of the Tripitaka Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Scroll 96
Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yongming Temple
The Bodhisattva Womb Sutra states: 'It is like springs and ponds, with five rivers flowing swiftly, each with its own name, all returning to the sea, where there are no original names. It is also like Mount Sumeru (Xūmíshān, name of a mountain), standing firm and immovable, with birds of various colors coming to rely on the mountain, all becoming the same color, where there are no original colors. Bodhisattvas Mahasattvas (púsà mó訶sà, great Bodhisattvas) teach and transform sentient beings, purifying the Buddha lands, and so it is. The minds and consciousnesses of sentient beings have different thoughts, and various thoughts can lead all to the gate of liberation (jiě tuō mén). When meditation, thought, and intention are extinguished, there are no original thoughts, all being the same in liberation.'
The Ten Wholesome Karmas Sutra states: 'At that time, the World Honored One (shì zūn, honorific title for the Buddha) told the Dragon King (lóng wáng): 'Because the thoughts and ideas of all sentient beings are different, the karmas they create are also different. Therefore, there is the cycle of rebirth in the various realms (zhū qù). Dragon King, do you see this assembly?'
。及大海中。形色種類各別不耶。如是一切。靡不由心造。乃至又觀此諸大菩薩。妙色嚴凈。一切皆由修集善業福德而生。又諸天龍八部眾等。大威勢者。亦因善業福德所生。今大海中。所有眾生。形色粗鄙。或大或小。皆由自心種種想念。作身語意諸不善業。是故隨業。各自受報。
寂照神變三摩地經云。佛告賢護。寂照神變三摩地者。謂一切法平等性智。一切言說不現行智。乃至悟入心智。於心自性。能隨覺智。于引不引。及引發中成善巧智。
師子莊嚴王菩薩請問經云。佛言。如是一法。隨心變現。即能具足六波羅蜜。應當廣說。教化眾生。為大利益。乃至成佛。
賢劫定意經云。若有菩薩平等三昧。諸根具足。聖慧成就。是曰一心。又云。其在禪定。不著內外。亦無中間。是曰一心。
舍利弗陀羅尼經云。唯修一心念佛。不以色見如來。不以無色見如來。不以相。不以好。不以戒。定慧解脫。解脫知見。不以生。不以家。不以姓不以眷屬。乃至非自作。非他作。若能如是。名爲念佛。
商主天子所問經云。商主天子問言。文殊師利。云何菩薩能清凈心。答言。天子。若知諸心。皆是一心。如是菩薩。名得凈心。
大乘流轉諸有經偈云。諸法唯假名。但依名字立。離於能
【現代漢語翻譯】 現代漢語譯本：以及大海之中，（眾生）形貌顏色種類各不相同，不是嗎？像這樣的一切，沒有不是由心所造的。乃至又觀察這些大菩薩，（他們的）美妙容色莊嚴清凈，一切都是由於修集善業福德而生。還有諸天、龍、八部眾等，這些具有大威勢的（眾生），也是因為善業福德所生。現在大海之中，所有的眾生，形貌顏色粗陋鄙俗，或者大或者小，都是由於自己心中種種的想念，造作身語意各種不善的業，因此隨著業力，各自承受果報。
《寂照神變三摩地經》說，佛告訴賢護（菩薩名）：『寂照神變三摩地』，是指一切法平等性智，一切言說不現行智，乃至悟入心智，對於心的自性，能夠隨順覺悟的智慧，對於引導不引導，以及在引發中成就善巧的智慧。
《師子莊嚴王菩薩請問經》說，佛說：『像這樣的一法，隨著心而變現，就能具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），應當廣泛宣說，教化眾生，為他們帶來大利益，乃至成就佛果。』
《賢劫定意經》說，『如果菩薩具有平等三昧（正定），諸根具足，聖慧成就，這就叫做一心。』又說，『（菩薩）在禪定中，不執著于內外，也沒有中間，這就叫做一心。』
《舍利弗陀羅尼經》說，『唯有修習一心念佛，不以色相見如來（佛），不以無色相見如來，不以（佛的）相貌，不以（佛的）美好，不以（佛的）戒律、禪定、智慧、解脫、解脫知見，不以（佛的）出生，不以（佛的）家世，不以（佛的）姓氏，不以（佛的）眷屬，乃至不是自己所作，不是他人所作。如果能夠這樣，就叫做唸佛。』
《商主天子所問經》說，商主天子問道：『文殊師利（菩薩名），如何菩薩能夠清凈心？』文殊師利回答說：『天子，如果知道諸心，都是一心，這樣的菩薩，就叫做得到清凈心。』
《大乘流轉諸有經》的偈頌說：『諸法都只是假名，只是依據名字而安立，離開了能……』
【English Translation】 English version: And in the great ocean, are the shapes, colors, and kinds (of beings) different or not? Like this, everything is created by the mind. Furthermore, observe these great Bodhisattvas (enlightened beings), their beautiful appearances are adorned and pure, all arising from cultivating good deeds and merits. Also, the Devas (gods), Nagas (dragons), and the Eight Classes of beings, those with great power, are also born from good deeds and merits. Now, in the great ocean, all sentient beings, with crude and vulgar shapes and colors, whether large or small, are all due to the various thoughts in their own minds, creating unwholesome deeds of body, speech, and mind. Therefore, according to their karma, they each receive their respective retributions.
The Samadhiraja-candraprabha-sutra (Scripture on the King of Samadhis: Moonlike Radiance) says, 'The Buddha told Bhadrapala (a Bodhisattva's name): 'The Samadhiraja-candraprabha is the wisdom of the equality of all dharmas (phenomena), the wisdom of non-manifestation of all speech, and even the wisdom of entering the mind. Regarding the nature of the mind, it is the wisdom that can follow awareness. Regarding guiding or not guiding, and accomplishing skillful wisdom in the process of guiding.'
The Simhavikridita-nama-mahayana-sutra (The Sutra Requested by Lion Adornment King Bodhisattva) says, 'The Buddha said: 'Such a single dharma (principle), transforming according to the mind, can fully possess the Six Paramitas (perfections: generosity, morality, patience, diligence, concentration, and wisdom). It should be widely preached to teach sentient beings, bringing them great benefits, and even attaining Buddhahood.'
The Bhadrakalpika-sutra (Sutra on the Intent of the Auspicious Aeon) says, 'If a Bodhisattva has equal Samadhi (right concentration), complete faculties, and accomplished holy wisdom, this is called one mind.' It also says, 'Being in meditation, not attached to the inside or outside, nor the middle, this is called one mind.'
The Sariputra-dharani-sutra (Sariputra Dharani Sutra) says, 'Only cultivate one-mindfulness of the Buddha, not seeing the Tathagata (Buddha) with form, not seeing the Tathagata without form, not with (the Buddha's) marks, not with (the Buddha's) excellences, not with (the Buddha's) precepts, concentration, wisdom, liberation, or the knowledge and vision of liberation, not with (the Buddha's) birth, not with (the Buddha's) family, not with (the Buddha's) clan, not with (the Buddha's) relatives, and even not self-made, not other-made. If one can be like this, it is called mindfulness of the Buddha.'
The Vanijaka-deva-putra-pariprccha-sutra (The Sutra Requested by Merchant Prince Deva) says, 'The Merchant Prince Deva asked, 'Manjushri (a Bodhisattva's name), how can a Bodhisattva purify the mind?' Manjushri replied, 'Deva, if one knows that all minds are one mind, such a Bodhisattva is called having attained a pure mind.'
The verse in the Mahayana-parinirvana-sutra (Mahayana Revolving Existences Sutra) says, 'All dharmas (phenomena) are only provisional names, merely established based on names, apart from the ability to...'
詮語。所詮不可得。釋曰。故知法但有名。因名立法。又名因於語。語因覺觀。覺觀心不起。能所悉皆空。
弘道廣顯定意經云。佛言。又復三事。心之所生。諸法無常。從其心生。諸法皆苦。亦由心生。諸法無我。亦從心生。乃至能一其心。知眾生心。順行化之。是則心力。
阿含經偈云。我與己為親。不與他為親。智者善調我。則得生善趣。釋曰。所以云。天下至親。無過於心。可謂入道真要。修行妙門。若善調之。速登大果。所以般若經云。調心為善哉。調心招樂果。
雜藏經偈云。心能導世間。心能遍攝受。如是心一法。皆自在隨行。
文殊菩薩問法身經云。如言摩尼寶舍有四角。從一角視。悉見諸角。無所缺減。是故見諸本際。釋曰。若了一心本際何法不通。以諸法從心所生。皆同一際。住此際中。一一圓滿。舉目咸是。何待意思。智不能知。言不能及。故云。金剛寶藏。無所缺減。
像腋經偈云。種種幻無實。凡夫人見異。是中無有異。一切同一相。
老姥經云。眼見好色即是意。意即是色。是二者。俱空無所有生。滅亦如是。
無所希望經云。時舍利弗。知諸眾會心之所念。即時告此諸比丘言。仁等何故發於斯言。吾等之身。從今已往。無佛世尊。因從異
【現代漢語翻譯】 詮語：所詮（所要表達的意義）不可得。解釋：所以說，法只是一個名稱，因名稱而建立法，而名稱又來源於語言，語言又來源於覺觀（感覺和觀察）。當覺觀之心不起時，能（主體）和所（客體）都空無所有。
《弘道廣顯定意經》中說：佛說，還有三種事由心所生。諸法無常，是從心產生的；諸法皆苦，也是由心產生的；諸法無我，也是從心產生的。乃至能夠專一其心，瞭解眾生的心，順應眾生的心去教化他們，這就是心的力量。
《阿含經》的偈頌說：我與自己為親近，不與他人為親近。智者善於調伏自己，就能往生善趣。解釋：所以說，天下最親近的，沒有超過心的。這可以說是入道的真要，修行的妙門。如果能善於調伏它，就能迅速證得大果。所以《般若經》說：調伏心是最好的，調伏心能招來快樂的果報。
《雜藏經》的偈頌說：心能引導世間，心能普遍地攝受一切。像這樣的心這一法，都是自在地隨行。
《文殊菩薩問法身經》中說：比如說到摩尼寶舍（如意寶殿）有四個角，從一個角看去，能完全看到所有的角，沒有缺少或減少。所以能見到諸法的本際。解釋：如果瞭解了一心的本際，什麼法不能通達呢？因為諸法都是從心所生，都同一本際。安住在這個本際中，一一都是圓滿的，舉目所見都是。哪裡還需要意思？智慧不能知，語言不能及，所以說，金剛寶藏，沒有缺少或減少。
《象腋經》的偈頌說：種種幻象沒有真實，凡夫俗子看到的是不同的。在這其中沒有不同，一切都是同一相。
《老姥經》中說：眼睛看到美好的顏色就是意，意就是色。這兩者，都是空無所有，生滅也是這樣。
《無所希望經》中說：當時舍利弗（佛陀的十大弟子之一，以智慧著稱）知道大眾心中所想，立刻告訴這些比丘（出家修行的男子）說：你們為什麼發出這樣的言論？我們的身體，從今以後，沒有佛世尊了？因為從異（不同的）……
【English Translation】 Words explained: What is being explained (the meaning to be expressed) cannot be obtained. Explanation: Therefore, it is known that 'dharma' is just a name. 'Dharma' is established based on the name, and the name originates from language. Language originates from perception and observation (覺觀). When the mind of perception and observation does not arise, both the 'able' (subject) and the 'object' are empty.
The 'Extensive Explanation of the Meaning of Concentration Sutra' says: The Buddha said, 'Furthermore, there are three things that arise from the mind. All dharmas are impermanent, arising from the mind; all dharmas are suffering, also arising from the mind; all dharmas are without self, also arising from the mind.' Even to the point of focusing one's mind, understanding the minds of sentient beings, and transforming them in accordance with their minds, this is the power of the mind.
A verse in the 'Agama Sutra' says: 'I am intimate with myself, not intimate with others. The wise person who skillfully tames me will be reborn in a good realm.' Explanation: Therefore, it is said that in all the world, nothing is closer than the mind. This can be said to be the true essence of entering the path and the wonderful gateway to practice. If one can skillfully tame it, one can quickly attain great results. Therefore, the 'Prajna Sutra' says: 'Taming the mind is excellent; taming the mind brings joyful results.'
A verse in the 'Miscellaneous Collection Sutra' says: 'The mind can guide the world; the mind can universally embrace everything. Such a mind, this one dharma, is freely followed.'
The 'Manjushri Bodhisattva's Questions on the Dharmakaya Sutra' says: 'For example, if one says that the Mani Jewel Palace (摩尼寶舍) has four corners, from one corner, all the corners can be seen completely, without any lack or reduction. Therefore, one can see the original essence of all dharmas.' Explanation: If one understands the original essence of the one mind, what dharma cannot be penetrated? Because all dharmas arise from the mind, they all share the same essence. Abiding in this essence, each and every one is complete, everything one sees is it. Where is the need for thought? Wisdom cannot know it, language cannot reach it. Therefore, it is said to be a 'Vajra Treasure,' without any lack or reduction.
A verse in the 'Elephant Axle Sutra' says: 'Various illusions are unreal; ordinary people see them as different. Within this, there is no difference; everything is the same aspect.'
The 'Old Woman Sutra' says: 'The eye seeing beautiful colors is the mind; the mind is color. These two are empty and without anything; arising and ceasing are also like this.'
The 'No Hope Sutra' says: 'At that time, Shariputra (舍利弗), knowing what the assembly was thinking, immediately told the monks (比丘): 'Why are you uttering such words? From now on, our bodies will no longer have the World Honored One, the Buddha? Because from different (異)...'
學。出為沙門。時諸比丘。報舍利弗。吾從今始敬事六師。一切所歸。為一相耳。不倚六入。是以不見若干種師。不想出家沙門也。釋曰。倚六入而為差。妄分邪正。歸一相而為本。彼我雙亡。如是解者。可謂真出家矣。
寂調音所問經云。寂調音天子言。文殊師利。何等如與垢凈等。文殊師利言。空無相無愿如。所以者何。涅槃空故。天子。如瓦器中空。寶器中空。無二無別。如是天子。垢空凈空。俱同一空。無二無別。釋曰。器雖不等。空本無形。垢凈雖殊。性何曾異。如是了者。入無相門。頓悟真空。不墮修證。
月藏經偈云。諸法無有二。導師舍憎愛。一道如虛空。此是佛境界。又偈云。不分別諸法。不見有眾生。諸法唯一相。得見佛境界。
佛語經云。佛言。若有處語。是魔王語。是魔見語。不名佛語。善男子。若無一切諸處語者。是名佛語。釋曰。無一切諸處語者。因是無所證之法。亦無能證之智。既無有法。豈可說耶。但了唯心。自然無語。無語是真語。故云無法可說。是名說法。若著處所。若有所說。悉違本宗。不見法性。如雲報化非真佛。亦非說法者。
雜藏經偈云。如世有良醫。以妙藥救病。諸佛亦如是。為物說唯心。
大乘理趣經偈云。一切有為法。如乾闥婆
【現代漢語翻譯】 現代漢語譯本：學人出家成為沙門（指佛教的出家修行者）。當時有比丘（指佛教僧侶）對舍利弗（佛陀的十大弟子之一）說：『我從今開始敬事六師（指當時流行的六種外道），一切最終都歸於一個相同的目標。我不依賴六入（指眼、耳、鼻、舌、身、意六種感覺器官），所以不會看到各種不同的老師，也不想成為出家的沙門。』 解釋：依賴六入就會產生差別，從而錯誤地分辨邪正；歸於一個相同的目標，才能認識到根本，彼和我都消失。這樣理解的人，才可以說是真正出家了。 寂調音所問經中記載，寂調音天子問文殊師利（佛教菩薩名）：『什麼與垢（指污垢）和凈（指潔凈）是相等的？』 文殊師利回答說：『空、無相、無愿是相等的。』 為什麼呢？因為涅槃（指佛教追求的最高境界）是空的。天子，就像瓦器中的空和寶器中的空，沒有兩種區別。像這樣，天子，污垢的空和潔凈的空，都是同一個空，沒有兩種區別。』 解釋：器皿雖然不同，但空的本質沒有形狀。污垢和潔凈雖然不同，但其本性又有什麼差異呢？像這樣理解的人，就能進入無相之門，頓悟真空，不會落入修證的執著。 月藏經的偈頌說：『諸法沒有兩種，導師捨棄憎恨和愛戀。唯一的道路如同虛空，這就是佛的境界。』 又有偈頌說：『不分別諸法，不見有眾生。諸法只有一個相，就能見到佛的境界。』 佛語經中記載，佛說：『如果有所處所的言語，那是魔王的言語，是魔見的言語，不能稱為佛語。善男子，如果沒有一切處所的言語，這才能稱為佛語。』 解釋：沒有一切處所的言語，因此沒有所要證得的法，也沒有能證得的智慧。既然沒有法，又怎麼能說呢？只要明白唯心，自然就沒有言語。沒有言語才是真正的言語，所以說沒有法可說，這才是說法。如果執著于處所，如果有所述說，都違背了本宗，不能見到法性。正如所說，報身佛和化身佛不是真佛，也不是說法者。 雜藏經的偈頌說：『就像世上有良醫，用妙藥來救治疾病，諸佛也是這樣，為眾生宣說唯心。』 大乘理趣經的偈頌說：『一切有為法，如同乾闥婆（指一種神話生物）。』
【English Translation】 English version: A student leaves home to become a Shramana (referring to a Buddhist monastic). At that time, some Bhikshus (referring to Buddhist monks) said to Shariputra (one of the Buddha's ten great disciples): 'From now on, I will revere the six teachers (referring to the six prevalent heterodox teachers of the time), and everything ultimately returns to one and the same goal. I do not rely on the six entrances (referring to the six sense organs: eyes, ears, nose, tongue, body, and mind), so I will not see various different teachers, nor do I want to become a Shramana who has left home.' Explanation: Relying on the six entrances creates differences, thus mistakenly distinguishing between the heretical and the orthodox; returning to one and the same goal allows one to recognize the fundamental, and both 'self' and 'other' disappear. One who understands in this way can be said to have truly left home. The Vimalakīrti-nirdesa Sūtra states, the son of the god of Silent Harmony asked Manjushri (a Buddhist Bodhisattva): 'What is equal to both defilement (referring to impurity) and purity (referring to cleanliness)?' Manjushri replied: 'Emptiness, no-form, and no-desire are equal.' Why? Because Nirvana (referring to the ultimate state sought by Buddhists) is empty. Son of the gods, just like the emptiness in a clay pot and the emptiness in a treasure pot, there is no difference between the two. Likewise, son of the gods, the emptiness of defilement and the emptiness of purity are both the same emptiness, with no difference between the two.' Explanation: Although the vessels are different, the essence of emptiness has no form. Although defilement and purity are different, what difference is there in their nature? One who understands in this way can enter the gate of no-form, suddenly awaken to true emptiness, and will not fall into the attachment of cultivation and realization. The verse in the Moon Store Sutra says: 'All dharmas are not two, the guide abandons hatred and love. The one path is like empty space, this is the realm of the Buddha.' Another verse says: 'Not distinguishing dharmas, not seeing sentient beings. All dharmas have only one form, then one can see the realm of the Buddha.' The Buddha Utterance Sutra states, the Buddha said: 'If there is speech with a location, that is the speech of the demon king, the speech of demonic views, and cannot be called the Buddha's speech. Good man, if there is no speech with any location, that can be called the Buddha's speech.' Explanation: Without speech with any location, therefore there is no dharma to be attained, nor is there wisdom to attain it. Since there is no dharma, how can it be spoken? As long as one understands the mind-only, there will naturally be no speech. No speech is true speech, so it is said that there is no dharma to be spoken, and this is called preaching the dharma. If one is attached to location, if there is something to be said, it all violates the original doctrine and one cannot see the nature of dharma. As it is said, the reward body Buddha and the transformation body Buddha are not the true Buddha, nor are they the preachers of the dharma. The verse in the Miscellaneous Collection Sutra says: 'Just like in the world there is a good doctor, who uses wonderful medicine to cure diseases, the Buddhas are also like this, speaking of mind-only for beings.' The verse in the Mahayana Sutra of the Principle of Reason says: 'All conditioned dharmas are like Gandharvas (referring to a mythical being).'
城。眾生妄心取。雖現非實有。諸法非因生。亦非無因生。虛妄分別有。是故說唯心。無明妄想見。而是色相因。藏識為所依。隨緣現眾像。如是目有翳。妄見空中華。習氣擾濁心。從是三有現。眼識依賴耶。能現種種色。譬如鏡中像。分別不在外。所見皆自在。非常亦非斷。賴耶識所變。能現於世間。法性皆平等。一切法所依。藏識恒不斷。末那計為我。集起說為心。思量性名意。了別義為識。是故說唯心。心外諸境界。妄見毛輪華。所執實皆無。咸是識心變。色具色功德。皆依賴耶識。凡愚妄分別。謂是真實有。睡眠與惛醉。行住及坐臥。作業及士用。皆依藏識起。有情器世間。非由自在作。亦非神我造。非世性微塵。如木中火性。雖有未能燒。因燧方火生。由此破諸暗。展轉互為因。賴耶為依止。諸識從彼生。能起漏無漏。如海遇風緣。起種種波浪。現前作用轉。無有間斷時。藏識海亦然。境界風所動。恒起諸識浪。無間斷亦然。如酪未鉆搖。其酥人不見。施功既不已。醍醐方可得。賴耶妄熏習。隱覆如來藏。修習純熟時。正智方明瞭。諸識隨緣轉。不見本覺心。自覺智現前。真性常不動。
寶雨經云。菩薩云何行心念處。善男子。菩薩作是思惟。心實無常執著為常。實是其苦。執著為樂。本無有我。執
【現代漢語翻譯】 現代漢語譯本 城：眾生虛妄的心所執取，雖然顯現卻並非真實存在。一切諸法不是由因而生，也不是沒有因而生，而是由虛妄分別而有，所以說萬法唯心所現。 無明和妄想使我們見到種種色相，而阿賴耶識（Ālaya-vijñāna，藏識）是這些色相的所依。它隨著因緣顯現出各種影像，就像眼睛有翳病的人，錯誤地看到空中有花。 習氣擾亂混濁的心，因此三有（欲有、色有、無色有）顯現。眼識依賴於阿賴耶識，能夠顯現種種顏色，譬如鏡子中的影像，分別並不在心外，所見的一切都是自心所變現。 不是常也不是斷，都是阿賴耶識所變現，能夠顯現於世間。法性都是平等的，是一切法的所依。阿賴耶識恒常不斷，末那識（Manas，意識）執計為『我』。集起說為心，思量性名為意，了別義為識，所以說萬法唯心所現。 心外的各種境界，就像妄見毛輪和虛花，所執著的實際上都沒有，都是識心所變現。色及其功德，都依賴於阿賴耶識。凡夫愚昧妄加分別，認為它們是真實存在的。 睡眠與昏醉，行走、站立、坐臥，作業以及士用，都依賴於阿賴耶識而生起。有情眾生和器世間，不是由自在天所造作，也不是神我和世性微塵所造，就像木頭中的火性，雖然有卻不能燃燒，需要用燧石才能生火，由此破除黑暗。 輾轉互相為因，阿賴耶識為依止，諸識從那裡生起，能夠生起有漏和無漏的法。就像大海遇到風的因緣，生起種種波浪，現前的作用運轉，沒有間斷的時候。阿賴耶識的海洋也是這樣，被境界的風所動，恒常生起各種識浪，也沒有間斷。 就像牛奶沒有經過攪拌，酥油不會顯現出來。施加功夫不停止，醍醐才能得到。阿賴耶識被虛妄熏習，隱覆瞭如來藏（Tathāgatagarbha）。修習純熟的時候，真正的智慧才能明瞭。 諸識隨著因緣而運轉，不能見到本覺之心。當自覺的智慧顯現時，真性是常住不動的。 《寶雨經》說：菩薩如何行心念處？善男子，菩薩這樣思維：心實際上是無常的，卻執著為常；實際上是苦的，卻執著為樂；本來沒有我，卻執著為我。
【English Translation】 English version City: Beings grasp with their deluded minds. Though appearing, it is not truly existent. All dharmas are not born from causes, nor are they born without causes. They exist due to false discriminations. Therefore, it is said that everything is mind-only. Ignorance and deluded thoughts cause us to see various forms, and the Ālaya-vijñāna (storehouse consciousness) is the basis for these forms. It manifests various images according to conditions, just as someone with an eye disease mistakenly sees flowers in the sky. Habitual tendencies disturb and cloud the mind, and from this, the three realms of existence (desire realm, form realm, formless realm) manifest. The eye consciousness relies on the Ālaya-vijñāna and can manifest various colors, like images in a mirror. Discrimination is not external; all that is seen is a transformation of one's own mind. It is neither permanent nor discontinuous; it is all transformed by the Ālaya-vijñāna, which can manifest in the world. The nature of dharmas is all equal, and it is the basis of all dharmas. The Ālaya-vijñāna is constant and continuous, while the Manas (mind) clings to it as 'I'. The accumulation is called the mind, the nature of thought is called intention, and the meaning of discernment is called consciousness. Therefore, it is said that everything is mind-only. The various realms outside the mind are like falsely seeing whirling hairs and illusory flowers. What is clung to is actually non-existent; all are transformations of the mind. Form and its qualities all rely on the Ālaya-vijñāna. Ordinary fools falsely discriminate and think they are truly existent. Sleep and intoxication, walking, standing, sitting, and lying down, actions and efforts, all arise relying on the Ālaya-vijñāna. Sentient beings and the world are not created by a sovereign god, nor by a self or primordial substance, just like the fire nature in wood, though present, cannot burn until fire is produced by flint, thereby dispelling darkness. They are mutually causes in turn, with the Ālaya-vijñāna as the basis. The various consciousnesses arise from there, capable of producing defiled and undefiled dharmas. Like the ocean encountering the condition of wind, it generates various waves. The present functioning turns without interruption. The ocean of the Ālaya-vijñāna is also like this, moved by the wind of objects, constantly generating waves of consciousness without interruption. Just as butter is not seen until milk is churned. If effort is not ceased, then ghee can be obtained. The Ālaya-vijñāna is obscured by false habitual tendencies, concealing the Tathāgatagarbha (Buddha-nature). When practice is fully matured, true wisdom will become clear. The various consciousnesses turn according to conditions, unable to see the original awakened mind. When self-aware wisdom manifests, the true nature is always unmoving. The Bao Yu Jing (Ratnamegha Sutra) says: How does a Bodhisattva practice mindfulness of the mind? Good man, a Bodhisattva thinks thus: The mind is actually impermanent, yet it is clung to as permanent; it is actually suffering, yet it is clung to as pleasure; originally there is no self, yet it is clung to as self.
著為我。本來不凈執著為凈。其心輕動。無時暫停。以不停故。于諸雜染。能為根本。壞滅善道。開惡趣門。生長三毒。與隨煩惱等。作其因緣。為主為導。又能積集。凈不凈業。迅速流轉。如旋火輪。亦如奔馬。如火焚燒。如水增長。遍知諸境。如世彩畫。菩薩如是觀察心時。便得自在。得自在已。于諸法中。亦無掛礙。是名菩薩善行心念處。
持地經云。佛言。持世。何謂菩薩摩訶薩修心觀心。菩薩摩訶薩。觀心生滅住異相。如是觀時。作是念。是心無所來。去無所至。但識緣相故生。無有本體。無一定法可得。是心無來無去。無住異可得。是心非過去未來現在。是心識緣故。從憶念起。是心不在內。不在外。不在兩中間。是心無一生起相。是心無性無定。無有生者。無使生者。起雜業故。說名為心。識雜緣故。說名為心。唸唸生滅相續不斷故。說名為心。但令眾生通達心緣相故。心中無心相。是心從本已來。不生不起。性常清凈。客塵煩惱染。故有分別。心不知心。亦不見心。何以故。是心空。性。空故。本體無所有。是心無有一定法。定法不可得故。是心無法。若合若散。是心前際不可得。后際不可得。中際不可得。是心無形。無能見者。心不自見。不知自性。但凡夫顛倒相應。以虛妄緣識相故起。是
【現代漢語翻譯】 現代漢語譯本 執著于『我』的概念。本來不潔凈的卻執著認為是乾淨的。心念輕浮躁動，沒有片刻停歇。因為不停歇的緣故，對於各種混雜的染污，能成為根本原因。它會破壞美好的善道，開啟通往惡趣的大門，滋長貪嗔癡三毒，以及各種隨煩惱等等，作為它們的因緣，作為它們的主導。它又能積聚清凈和不清凈的業，迅速地流轉，就像旋轉的火輪，也像奔跑的駿馬，像火焰焚燒，像水流增長，普遍地認知各種境界，就像世間的彩色圖畫。菩薩這樣觀察心的時候，便能獲得自在。獲得自在之後，對於一切法，也就沒有掛礙了。這叫做菩薩善於修行心念處。
《持地經》中說，佛說：『持世，什麼叫做菩薩摩訶薩修心觀心？菩薩摩訶薩，觀察心的生滅住異的各種相狀。這樣觀察的時候，這樣想：這個心無所從來，去無所至，只是因為識別各種緣起之相而生起，沒有本體，沒有一定的法則可以獲得。這個心沒有來沒有去，沒有住也沒有異可以獲得。這個心不是過去、未來、現在。這個心因為識別各種緣起，從憶念而生起。這個心不在內，不在外，也不在兩者中間。這個心沒有一絲一毫的生起之相。這個心沒有自性，沒有定性，沒有生者，也沒有使之生者。因為生起各種雜亂的業，所以稱之為心。因為識別各種雜亂的緣起，所以稱之為心。唸唸生滅相續不斷，所以稱之為心。只是爲了讓眾生通達心的緣起之相，心中並沒有心相。這個心從本來開始，就不生不滅，自性常常是清凈的，只是被客塵煩惱所染污，所以才有了分別。心不知道心，也看不見心。為什麼呢？因為這個心是空性。因為是空性，所以本體一無所有。這個心沒有一定的法則，因為一定的法則不可得。所以這個心沒有法，無論是聚合還是分散。這個心的前際不可得，后際不可得，中際不可得。這個心沒有形狀，沒有能看見它的人。心不能自己看見自己，也不知道自己的自性。只是凡夫顛倒相應，因為虛妄的緣起識別之相而生起。』
【English Translation】 English version Attaching to the notion of 'I'. Clinging to the inherently impure as pure. The mind is fickle and restless, never pausing for a moment. Because of this ceaselessness, it becomes the root of all kinds of defilements. It destroys the path of goodness, opens the gates to evil realms, fosters the three poisons (greed, hatred, and delusion), and various secondary afflictions, acting as their cause and guide. It also accumulates both pure and impure karma, leading to rapid cycles of rebirth, like a spinning fire wheel, a galloping horse, a burning flame, or rising water. It perceives all realms like worldly paintings. When a Bodhisattva observes the mind in this way, they attain freedom. Having attained freedom, they are no longer hindered by any dharma. This is called a Bodhisattva's skillful practice of mindfulness of the mind.
The Holding Earth Sutra says, the Buddha said: 'Holder of the World, what is meant by a Bodhisattva-Mahasattva cultivating and observing the mind? A Bodhisattva-Mahasattva observes the aspects of the mind's arising, dwelling, changing, and ceasing. While observing in this way, they think: 'This mind comes from nowhere and goes nowhere. It arises only because of the recognition of various conditioned appearances. It has no inherent substance, and no fixed law can be found. This mind has no coming, no going, no dwelling, and no changing to be found. This mind is not past, future, or present. This mind arises from memory because of the recognition of various conditions. This mind is not within, not without, and not in between the two. This mind has not a single aspect of arising. This mind has no self-nature, no fixed nature, no creator, and no one who causes it to arise. Because it gives rise to various mixed karmas, it is called the mind. Because it recognizes various mixed conditions, it is called the mind. Because thoughts arise and cease continuously, it is called the mind. It is only to enable sentient beings to understand the conditioned appearances of the mind that it is called the mind. There is no mind-essence within the mind. From the very beginning, this mind neither arises nor ceases; its nature is always pure. It is only defiled by the dust of afflictions that it has discriminations. The mind does not know the mind, nor does it see the mind. Why? Because this mind is emptiness (sunyata). Because it is emptiness, its essence is without substance. This mind has no fixed law, because a fixed law cannot be found. Therefore, this mind has no dharma, whether combined or scattered. The past limit of this mind cannot be found, the future limit cannot be found, and the middle limit cannot be found. This mind has no form, and there is no one who can see it. The mind does not see itself and does not know its own nature. It is only because ordinary beings are in accordance with delusion that it arises from the recognition of false conditioned appearances.'
心空。無我無我所。無常無堅牢。無不變異相。如是思惟得修心念處。是人爾時。不分別是心是非心。但善知心無生相。通達是心無生性。何以故。心無決定性。亦無決定相。智者通達是心無生無相。爾時如實觀心集沒滅相。如是觀時不得心。若集相。若沒滅相。不復分別心滅不滅。而能得心真清凈相。諸菩薩以是清凈心。客塵所不能惱。何以故。諸菩薩見知心清凈相。亦知眾生心清凈。作是念。心垢故眾生垢。心凈故眾生凈。如是思惟時。不得心垢相。不得心凈相。但知是心常清凈相。持世。諸菩薩摩訶薩。修心觀心如是。
寶網經偈云。普遍諸佛土。法王之境界。釋師子人尊。一毛光所照。釋曰。如無量無邊諸佛土。不出一毛頭心地。以智了達者。故云光所照。
十住經云。金剛藏菩薩。是菩薩。三千大千世界所有眾生一時問難。以無量無邊音聲差別問難。是菩薩於一念中。悉受如是問難。但以一音。皆令開解。釋曰。但以一音皆令開解者。萬法從心。何疑不釋。依心所示。何法不融。可謂得佛法之精華。開人天之眼目。
廣博嚴凈經偈云。自在世導師。不可說而說。于空中作結。即空而解之。釋曰。心有即結。心空即解。若無於心。無結無解。故首楞嚴經云。佛告阿難。此寶華巾。汝知。此
【現代漢語翻譯】 現代漢語譯本：心是空性的，沒有『我』，也沒有『我所』（屬於我的東西）。它是無常的，沒有什麼是堅固不變的，也沒有任何事物會保持不變。像這樣思維，就能修習心念處。這時，這個人不會分別什麼是『心』，什麼不是『心』，只是清楚地知道心沒有生起的相狀，通達心沒有生起的自性。為什麼呢？因為心沒有決定的自性，也沒有決定的相狀。有智慧的人通達心沒有生起，也沒有相狀。這時，如實地觀察心的聚集、消逝和滅亡的相狀。這樣觀察時，無法找到心的聚集相、消逝相或滅亡相，不再分別心是滅還是不滅，而能獲得心真正清凈的相狀。諸位菩薩憑藉這種清凈心，不會被客塵煩惱所擾亂。為什麼呢？因為諸位菩薩見知心的清凈相，也知道眾生的心是清凈的。他們這樣想：因為心有垢染，所以眾生有垢染；因為心清凈，所以眾生清凈。這樣思維時，無法找到心垢的相狀，也無法找到心凈的相狀，只是知道這顆心常是清凈的。持世（菩薩名），諸位菩薩摩訶薩，就是這樣修心觀心的。
《寶網經》中的偈頌說：普遍在諸佛的國土中，法王的境界，釋迦獅子人中之尊，一毛孔的光芒所照耀。解釋說：如無量無邊的諸佛國土，都不出一毛頭的心地。用智慧了達這一點的人，才能被（佛的）光芒所照耀。
《十住經》中說：金剛藏菩薩（菩薩名），這位菩薩，在三千大千世界中，所有眾生同時提出疑問和難題，用無量無邊的音聲差別來提問。這位菩薩在一念之間，完全接受這些疑問和難題，只用一種聲音，就能使他們全部開悟理解。解釋說：只用一種聲音就能使他們全部開悟理解，是因為萬法都從心生，還有什麼疑問不能解釋呢？依靠心所指示的，還有什麼法不能融合貫通呢？這可以說是得到了佛法的精華，開啟了人天眾生的眼目。
《廣博嚴凈經》中的偈頌說：自在世間的導師，用不可言說的方式來說法，在空中打結，又在空中解開。解釋說：心中有執著就會有結，心中空性就會解脫。如果沒有心，就沒有結，也沒有解。所以《首楞嚴經》中說：佛告訴阿難（佛陀弟子名），這塊寶華巾，你知道。
【English Translation】 English version: The mind is empty. There is no 'I' and no 'mine' (that which belongs to me). It is impermanent, nothing is solid and unchanging, and there is no unchanging aspect. By contemplating in this way, one can cultivate the mindfulness of the mind. At this time, this person does not differentiate between what is 'mind' and what is not 'mind,' but clearly knows that the mind has no arising aspect, and understands that the mind has no arising nature. Why? Because the mind has no fixed nature, and no fixed aspect. The wise understand that the mind has no arising and no aspect. At this time, they truly observe the aspects of the mind's gathering, vanishing, and ceasing. When observing in this way, they cannot find the mind's gathering aspect, vanishing aspect, or ceasing aspect, and no longer differentiate whether the mind ceases or does not cease, but can attain the truly pure aspect of the mind. The Bodhisattvas, with this pure mind, are not disturbed by defilements. Why? Because the Bodhisattvas see and know the pure aspect of the mind, and also know that the minds of sentient beings are pure. They think: because the mind is defiled, sentient beings are defiled; because the mind is pure, sentient beings are pure. When contemplating in this way, they cannot find the aspect of the mind's defilement, nor can they find the aspect of the mind's purity, but only know that this mind is always pure. Drdhamati (a Bodhisattva's name), the Bodhisattva-Mahasattvas, cultivate and contemplate the mind in this way.
The verse in the Bao Wang Jing (Treasure Net Sutra) says: Universally in the Buddha lands, the realm of the Dharma King, the Shakya Lion, the honored among humans, is illuminated by the light of a single pore. Explanation: Like the immeasurable and boundless Buddha lands, they do not go beyond the mind-ground of a single pore. Those who understand this with wisdom are illuminated by the (Buddha's) light.
The Dasabhumika Sutra (Ten Stages Sutra) says: Vajragarbha Bodhisattva (a Bodhisattva's name), this Bodhisattva, in the three thousand great thousand worlds, all sentient beings simultaneously ask questions and pose difficulties, using immeasurable and boundless differences in sound to ask questions. This Bodhisattva, in a single thought, completely receives these questions and difficulties, and with only one sound, enables them all to awaken and understand. Explanation: With only one sound, he enables them all to awaken and understand, because all dharmas arise from the mind. What doubt cannot be resolved? Relying on what the mind indicates, what dharma cannot be integrated and understood? This can be said to have obtained the essence of the Buddha-dharma, and opened the eyes of humans and devas.
The verse in the Guangbo Yanjing Jing (Extensive and Pure Sutra) says: The self-existent world teacher, speaks in a way that cannot be spoken, makes a knot in the air, and then unties it in the air. Explanation: When there is attachment in the mind, there is a knot; when the mind is empty, there is liberation. If there is no mind, there is no knot and no liberation. Therefore, the Surangama Sutra says: The Buddha told Ananda (a disciple of the Buddha), this jeweled flower scarf, you know.
巾。元止一條。我六綰時。名有六結。汝審觀察。巾體是同。因結有異。于意云何。初綰結成。名為第一。如是乃至第六結生。吾今欲將第六結名成第一不。不也世尊。六結若存。斯第六名。終非第一。縱我歷生盡其明辯。如何令是六結亂名。佛言。六結不同。修顧本。因一巾所造。令其雜亂終不得成。則汝六根。亦復如是。畢竟同中。生畢竟異。佛告阿難。汝必嫌此六結不成。愿樂一成。復云何得。阿難言。此結若存。是非鋒起。于中自生。此結非彼。彼結非此。如來今日。若總解除。結若不生則無彼此。尚不名一。六云何成。佛言。六解一亡。亦復如是。由汝無始心性狂亂。知見妄發。發妄不息勞見發塵。如勞目睛。則有狂華。于湛精明。無因亂起。一切世間。山河大地。生死涅槃。皆即狂勞顛倒華相。阿難言。此勞同結。云何解除。如來以手。將所結巾。偏掣其左。問阿難言。如是解不。不也世尊。旋復以手偏牽右邊。又問阿難。如是解不。不也世尊。佛告阿難。吾今以手左右各牽。竟不能解。汝設方便。云何解成。阿難白佛言。世尊。當於結心。解即分散。佛告阿難。如是如是。若欲除結。當於結心。釋曰。左右偏掣況有無二見。當於結心。即正明中道。所以味真。空而有無情起。執根塵而一六義生。諦了自
【現代漢語翻譯】 現代漢語譯本 一條手巾，原本只是一塊布。我在上面打了六個結，就有了六個不同的名稱。你仔細觀察，手巾的本體是相同的，只是因為打了結才有了區別。你認為如何？最初打的結，叫做第一結，像這樣直到第六個結產生。我現在想把第六個結的名字叫做第一結，可以嗎？』 阿難回答：『不可以的，世尊。如果六個結還存在，那麼第六個結的名稱，終究不是第一結。縱然我窮盡一生來辯論，又如何能讓這六個結的名稱混亂呢？』 佛說：『六個結雖然不同，但修行的關鍵在於迴歸根本，因為都是由同一塊手巾造成的。想要讓它們的名稱雜亂，終究是不能成功的。你的六根也是這樣，畢竟在同一體性中，產生了畢竟不同的作用。』 佛告訴阿難：『你一定嫌這六個結不能成為一個整體，希望它們能成為一個整體，又該如何做到呢？』 阿難說：『如果這些結還存在，是非爭端就會興起，從中自然產生「此結非彼結，彼結非此結」的分別。如來今天如果將它們全部解開，結若不生，就沒有彼此的分別，尚且不能稱為一個，又怎麼能成為六個呢？』 佛說：『解開六個結，最終一個也不存在，也是這樣的道理。由於你無始以來心性狂亂，錯誤的知見妄動而生，妄動不停止，就產生了勞累的見解，進而生出塵垢。就像眼睛疲勞時，就會看到虛幻的景象。在清澈精明的本性中，無緣無故地生起錯亂。一切世間，山河大地，生死涅槃，都只是狂亂疲勞所產生的顛倒虛幻之相。』 阿難說：『這種勞累如同結一樣，要如何解除呢？』 如來用手將打結的手巾，偏向左邊拉扯，問阿難說：『這樣解開了嗎？』 阿難回答：『沒有解開，世尊。』 佛又用手偏向右邊拉扯，又問阿難：『這樣解開了嗎？』 阿難回答：『沒有解開，世尊。』 佛告訴阿難：『我現在用手左右各拉扯，最終也不能解開。你設想一個方便的方法，要如何才能解開呢？』 阿難對佛說：『世尊，應當在結的中心處下手，解開就分散了。』 佛告訴阿難：『是的，是的。如果想要去除結，應當在結的中心處下手。』 （釋曰：左右偏掣，比喻有和無的二種見解。當於結心，即是正明中道。所以體味真如，空性中而生起有無的情執，執著根塵而產生一和六的意義。真正明白自性。）
【English Translation】 English version A piece of cloth, originally just one piece. I tied six knots on it, and then there were six different names. You observe carefully, the body of the cloth is the same, but there are differences because of the knots. What do you think? The first knot tied is called the first knot, and so on until the sixth knot is produced. Now I want to call the name of the sixth knot the first knot, is that okay?' Ananda replied: 'No, World Honored One. If the six knots still exist, then the name of the sixth knot is ultimately not the first knot. Even if I exhaust my life to argue, how can I confuse the names of these six knots?' The Buddha said: 'Although the six knots are different, the key to cultivation lies in returning to the root, because they are all made of the same piece of cloth. It is ultimately impossible to confuse their names. Your six senses are also like this, after all, in the same nature, there are ultimately different functions.' The Buddha told Ananda: 'You must dislike that these six knots cannot become a whole, and hope that they can become a whole, how should you do it?' Ananda said: 'If these knots still exist, disputes will arise, and the distinction of 'this knot is not that knot, that knot is not this knot' will naturally arise from it. If the Thus Come One unties them all today, if the knots are not born, there will be no distinction between each other, and it cannot even be called one, how can it become six?' The Buddha said: 'Unraveling the six knots, and ultimately none of them exist, is also the same principle. Because your mind has been chaotic since the beginningless past, and wrong views have arisen, and the false movements do not stop, then the tired views are produced, and then dust is produced. Just like when the eyes are tired, they will see illusory images. In the clear and bright nature, confusion arises for no reason. All the world, mountains, rivers, earth, birth, death, and Nirvana, are just inverted and illusory appearances produced by chaotic fatigue.' Ananda said: 'How can this fatigue, like a knot, be relieved?' The Thus Come One used his hand to pull the knotted cloth to the left and asked Ananda: 'Is it untied like this?' Ananda replied: 'It is not untied, World Honored One.' The Buddha again pulled to the right with his hand and asked Ananda: 'Is it untied like this?' Ananda replied: 'It is not untied, World Honored One.' The Buddha told Ananda: 'Now I pull left and right with my hands, and ultimately cannot untie it. You imagine a convenient method, how can it be untied?' Ananda said to the Buddha: 'World Honored One, one should start at the center of the knot, and the untying will disperse.' The Buddha told Ananda: 'Yes, yes. If you want to remove the knot, you should start at the center of the knot.' (Explanation: Pulling left and right is a metaphor for the two views of existence and non-existence. Being at the heart of the knot is to clarify the Middle Way. Therefore, tasting Suchness, the emotions of existence and non-existence arise in emptiness, clinging to the root dust and producing the meaning of one and six. Truly understand one's own nature.)
心。解縛俱泯。故知垢凈解縛。悉從自心。以心垢故見垢。心凈故見凈。心縛故見縛。心解故見解。若無於心。何垢何凈。如首楞嚴三昧經云。爾時會中有一菩薩。名魔界行不污。現於魔宮。語惡魔言。汝寧不聞。佛說首楞嚴三昧。無量眾生。皆發阿耨多羅三藐三菩提心。出汝境界。亦皆當復度脫餘人。出汝境界。魔即報言。我聞佛說首楞嚴三昧名字。以被五縛。不能得往。所謂兩手兩足。及頸。又問惡魔。誰系汝者。魔即答言。我適發心。欲往壞亂聽受。首楞嚴三昧者。即被五縛。我適復念。諸佛菩薩有大威德難可壞亂。我若往者。或當自壞。不如自住於此宮殿。作是念已。即於五縛。而得解脫。菩薩答言。如是。一切凡夫。憶想。分別顛倒取相。是故有縛。動念戲論。是故有縛。見聞覺知。是故有縛。此中實無縛者解者。所以者何。諸法無縛。本解脫故。諸法無解。本無縛故。常解脫相。無有愚癡。如來以此法門說法。若有眾生得知此義。欲求解脫。勤心精進。則于諸縛。而得解脫。
寶篋經云。文殊師利。告大德舍利弗。如恒沙劫。火災熾然。終不燒空。如是舍利弗。一一眾生恒河沙劫。造作逆罪不善之業。然其心性終不可污。
大虛空藏菩薩所問經偈云。虛空離生滅。法界無去來。眾色現於空。
【現代漢語翻譯】 現代漢語譯本：心，與解脫和束縛都毫無關係。因此可知，污垢、清凈、解脫、束縛，都源於自心。因為心有污垢，所以看到污垢；心清凈，所以看到清凈；心被束縛，所以看到束縛；心解脫，所以看到解脫。如果沒有心，哪裡來的污垢和清凈？ 如《首楞嚴三昧經》所說：當時法會中有一位菩薩，名叫魔界行不污，顯現在魔宮中，對惡魔說：『你難道沒聽說，佛陀宣講《首楞嚴三昧》，無數眾生都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），脫離你的境界，而且還將度脫其他人，脫離你的境界。』魔立刻回答說：『我聽說了佛陀宣講《首楞嚴三昧》的名字，但因為被五種束縛，無法前往。這五種束縛是兩手、兩足和頸。』又問惡魔：『是誰束縛你的？』魔回答說：『我剛發起念頭，想要去破壞聽受《首楞嚴三昧》的人，就被五種束縛束縛了。我又想到，諸佛菩薩有大威德，難以破壞，我如果去，或許會自取滅亡，不如安住在自己的宮殿里。』這樣一想，就從五種束縛中解脫了。 菩薩回答說：『是的，一切凡夫，因為憶想、分別、顛倒取相，所以有束縛；因為動念戲論，所以有束縛；因為見聞覺知，所以有束縛。但實際上並沒有束縛者和解脫者。為什麼呢？因為諸法沒有束縛，本來就是解脫的；諸法沒有解脫，本來就沒有束縛。常是解脫之相，沒有愚癡。如來用這種法門說法，如果有眾生得知這個道理，想要解脫，勤奮精進，就能從各種束縛中解脫。』 《寶篋經》說：文殊師利（Manjushri）菩薩告訴大德舍利弗（Sariputra）：『即使像恒河沙數劫那樣漫長的時間裡，發生猛烈的火災，也終究無法燒燬虛空。同樣，舍利弗（Sariputra），每一個眾生在恒河沙數劫的時間裡，造作各種逆罪和不善之業，但他們的心性終究無法被污染。』 《大虛空藏菩薩所問經》的偈頌說：『虛空遠離生滅，法界沒有去來，各種色相顯現在虛空中。』
【English Translation】 English version: The mind is unrelated to both liberation and bondage. Therefore, it is known that defilement, purity, liberation, and bondage all originate from one's own mind. Because the mind is defiled, one sees defilement; because the mind is pure, one sees purity; because the mind is bound, one sees bondage; because the mind is liberated, one sees liberation. If there were no mind, where would defilement and purity come from? As stated in the Shurangama Samadhi Sutra: At that time, in the assembly, there was a Bodhisattva named Demon Realm Walker Unstained, who manifested in the demon palace and said to the demons: 'Have you not heard that the Buddha is expounding the Shurangama Samadhi, and countless beings have generated the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, complete, and perfect enlightenment), leaving your realm, and will also liberate others, leaving your realm?' The demon immediately replied: 'I have heard the name of the Shurangama Samadhi spoken by the Buddha, but I am unable to go because I am bound by five bonds. These five bonds are the two hands, two feet, and neck.' He was then asked: 'Who bound you?' The demon replied: 'As soon as I conceived the thought of going to disrupt those who listen to and receive the Shurangama Samadhi, I was bound by the five bonds. I also thought that the Buddhas and Bodhisattvas have great power and virtue that is difficult to destroy, and if I were to go, I might destroy myself. It is better to remain in my palace.' With this thought, he was liberated from the five bonds. The Bodhisattva replied: 'Yes, all ordinary beings are bound because of recollection, discrimination, and inverted grasping of appearances; they are bound because of frivolous thoughts and discussions; they are bound because of seeing, hearing, feeling, and knowing. But in reality, there is no one who binds and no one who is liberated. Why? Because all dharmas are without bondage and are inherently liberated; all dharmas are without liberation and are inherently without bondage. The constant characteristic is liberation, without ignorance. The Tathagata (Thus Come One) expounds the Dharma using this Dharma gate. If there are beings who understand this principle and desire liberation, and diligently strive forward, they will be liberated from all bonds.' The Ratnakuta Sutra states: Manjushri (Manjushri) Bodhisattva told the venerable Sariputra (Sariputra): 'Even if a great fire were to rage for as many eons as there are sands in the Ganges River, it would ultimately not be able to burn the void. Similarly, Sariputra (Sariputra), even if each being were to commit rebellious and unwholesome deeds for as many eons as there are sands in the Ganges River, their mind-nature would ultimately not be able to be defiled.' The verse from the Great Akasagarbha Bodhisattva Sutra states: 'The void is apart from birth and death, the Dharma realm has no coming or going, various forms appear in the void.'
諸法依心住。空無色非色。心性亦復然。虛空唯假名。心意識如是。
庵提遮女經偈云。我雖內室中。尊如目前現。仁稱阿羅漢。常隨不能見。釋曰。故知唸唸釋迦出世。步步彌勒下生。以自業所遮。對面不見。十地尚隔羅縠。二乘可知。
守護國主陀羅尼經云。爾時世尊。告一切法自在王菩薩摩訶薩言。此深三昧。以菩提心而為其因。以大慈悲而為根本。方便修習無上菩提。以為究竟。善男子。此中何者名為菩提。善男子。欲知菩提。當了自心。若了自心。即了菩提。何以故。心與菩提。真實之相。畢竟推求。俱不可得。同於虛空。故菩提相。即虛空相。是故菩提無所證相。無能證相。亦無能所契合之相。何以故。菩提畢竟無諸相故。善男子。以一切法。即虛空相。是故菩提畢竟無相。爾時一切法自在王菩薩復白佛言。世尊。若此菩提同虛空。一切智體當何所求。云何證得菩提現前。一切智智當於何生。佛告一切法自在王菩薩言。善男子。一切智體。當於心求。一切智智。及與菩提。從心而生。何以故。心之實性。本清凈故。善男子。此心之性。不在內。不在外。不在中間。善男子。一切如來說此心相。非青非黃。非赤非白。非紅非紫。亦非金色。非長非短。非圓非方。非明非暗。非男非女。非非男女
【現代漢語翻譯】 現代漢語譯本 諸法依心而住。空性既不是有色之物，也不是無色之物。心性也是如此，虛空只是一個假名。心、意、識也是這樣。
《庵提遮女經》中的偈語說：『我雖在內室之中，（但感覺）世尊就像在眼前顯現。您被稱為阿羅漢（Arhat，已證得涅槃的聖者），我卻常常跟隨也無法看見。』釋迦牟尼（釋迦）解釋說：『所以要知道，唸唸之間釋迦牟尼佛都在出世，步步之間彌勒佛（Maitreya，未來佛）都在下生。因為被自己的業障所遮蔽，即使面對面也看不見。十地菩薩（Bodhisattva，已達到很高修行層次的菩薩）尚且被羅縠（一種薄紗）所隔開，何況是二乘（聲聞乘和緣覺乘）之人呢。』
《守護國主陀羅尼經》中說：當時，世尊（釋迦牟尼佛）告訴一切法自在王菩薩摩訶薩（Mahasattva，偉大的菩薩）說：『這種甚深的三昧（Samadhi，禪定），以菩提心（Bodhicitta，覺悟之心）作為它的因，以大慈悲作為它的根本，以方便修習無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）作為它的究竟。善男子，這其中什麼叫做菩提呢？』善男子，想要了解菩提，應當瞭解自己的心。如果瞭解了自己的心，就瞭解了菩提。為什麼呢？心與菩提，它們的真實之相，無論如何推求，都是不可得的，如同虛空一樣。所以菩提之相，就是虛空之相。因此菩提沒有所證之相，沒有能證之相，也沒有能證和所證契合之相。為什麼呢？因為菩提畢竟沒有任何相。善男子，因為一切法就是虛空之相，所以菩提畢竟沒有相。』
當時，一切法自在王菩薩又對佛說：『世尊，如果這菩提與虛空相同，那麼一切智體（Sarvajna，一切智慧的本體）應當向哪裡求呢？如何才能證得菩提現前呢？一切智智（Sarvajnanata，對一切法的智慧）應當從哪裡產生呢？』佛告訴一切法自在王菩薩說：『善男子，一切智體，應當從心中求。一切智智以及菩提，都是從心中產生的。為什麼呢？因為心的真實本性，本來就是清凈的。善男子，這心的本性，不在內，不在外，也不在中間。善男子，一切如來（Tathagata，佛的稱號之一）所說的心的相狀，不是青色，不是黃色，不是紅色，不是白色，不是紅色，不是紫色，也不是金色，不是長，不是短，不是圓形，不是方形，不是明亮，不是黑暗，不是男，不是女，也不是非男非女。』
【English Translation】 English version All dharmas abide in the mind. Emptiness is neither form nor formless. The nature of the mind is also like this; emptiness is merely a provisional name. So are mind, consciousness, and perception.
The verse in the 'Ambattha Sutta' says: 'Although I am in my inner chamber, the Blessed One appears as if present before my eyes. You are called an Arhat (Arhat, a perfected being who has attained Nirvana), yet I often follow you and cannot see you.' Shakyamuni (Shakya) explained: 'Therefore, know that in every thought, Shakyamuni Buddha is appearing in the world, and in every step, Maitreya (Maitreya, the future Buddha) is descending. Because of being obscured by one's own karma, one cannot see even when face to face. The Bodhisattvas of the Ten Grounds (Bodhisattva, a being who has attained a high level of practice) are still separated by a thin veil, let alone those of the Two Vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle).'
The 'Dharani Sutra of Protecting the Nation' says: At that time, the World-Honored One (Shakyamuni Buddha) said to the Bodhisattva Mahasattva (Mahasattva, a great Bodhisattva), the King of Sovereignty over All Dharmas: 'This profound Samadhi (Samadhi, meditative absorption) has Bodhicitta (Bodhicitta, the mind of enlightenment) as its cause, great compassion as its root, and the expedient practice of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) as its ultimate goal. Good man, what is called Bodhi in this?' Good man, if you want to understand Bodhi, you should understand your own mind. If you understand your own mind, you understand Bodhi. Why? The true nature of mind and Bodhi, no matter how you seek them, is unattainable, like emptiness. Therefore, the characteristic of Bodhi is the characteristic of emptiness. Therefore, Bodhi has no object to be attained, no subject who can attain, and no state of union between the attainable and the attainer. Why? Because Bodhi ultimately has no characteristics. Good man, because all dharmas are the characteristic of emptiness, therefore Bodhi ultimately has no characteristics.'
At that time, the Bodhisattva King of Sovereignty over All Dharmas again said to the Buddha: 'World-Honored One, if this Bodhi is the same as emptiness, where should the Sarvajna (Sarvajna, the essence of all wisdom) be sought? How can one attain the manifestation of Bodhi? Where should Sarvajnanata (Sarvajnanata, wisdom regarding all dharmas) arise?' The Buddha told the Bodhisattva King of Sovereignty over All Dharmas: 'Good man, the Sarvajna should be sought in the mind. Sarvajnanata and Bodhi arise from the mind. Why? Because the true nature of the mind is originally pure. Good man, the nature of this mind is not within, not without, and not in between. Good man, the characteristics of the mind as described by all the Tathagatas (Tathagata, one of the titles of the Buddha) are not blue, not yellow, not red, not white, not crimson, not purple, nor golden. It is not long, not short, not round, not square, not bright, not dark, not male, not female, nor neither male nor female.'
。亦復非是亦男亦女。善男子。此心非欲界性。非色界性。非無色界性。非天龍。非夜叉。非乾闥婆。非阿修羅。非迦樓羅。非緊那羅。非摩睺羅伽。人。非人等。一切同類。善男子。此心不住于眼。亦復不住耳鼻舌身意。於三世中。亦不可見。何以故。此心同於虛空相故。以是義故。遠離一切粗細分別。何以故。此虛空性。即心性故。如其心性。即菩提性。如菩提性。即陀羅尼性。善男子。是故此心。虛空菩提。陀羅尼性。無二無二分。無別無斷。如是一切。皆以大慈大悲而為根本。方便波羅蜜之所攝受。善男子。是故當知。我今於此諸菩薩等大眾之中。說如是法。為凈廣大菩提心故。為令一切了自心故。是故。一切法自在王。若有善男子善女人。欲知菩提真實性者。當了自心。如其心性。即菩提性。云何而能了知心性。謂此心性。於一切相。若形若顯。乃至若五陰。若六入。若十二處。若十八界。如是等法。觀察推求竟不可得。善男子。若諸菩薩如是了知。即得成就第一清凈法光明門。住此門已。任運得此不可思議一切智智。諸佛境界甚深三昧。
文殊般若經云。佛告文殊師利。汝已供養幾所諸佛。文殊師利言。我及諸佛。如幻化相。不見供養及與受者。佛告文殊師利。汝今可不住佛乘耶。文殊師利言。如
【現代漢語翻譯】 現代漢語譯本：也不是既是男又是女。善男子，此心不是欲界（kāmadhātu）的性質，不是的性質，不是無的性質，不是天龍（deva-nāga），不是夜叉（yakṣa），不是乾闥婆（gandharva），不是阿修羅（asura），不是迦樓羅（garuḍa），不是緊那羅（kiṃnara），不是摩睺羅伽（mahoraga），不是人，也不是非人等等一切同類眾生。善男子，此心不住于眼，也不住于耳鼻舌身意。於過去、現在、未來三世之中，也是不可見的。為什麼呢？因為此心等同於虛空的體相。因為這個緣故，遠離一切粗細的分別。為什麼呢？因為這虛空的體性，就是心性。如其心性，就是菩提（bodhi）的體性。如菩提的體性，就是陀羅尼（dhāraṇī）的體性。善男子，因此此心，虛空、菩提、陀羅尼的體性，無二無別，沒有差別，沒有斷滅。像這樣的一切，都以大慈大悲作為根本，被方便波羅蜜（upāya-pāramitā）所攝受。善男子，因此應當知道，我現在於此諸菩薩等大眾之中，說這樣的法，是爲了清凈廣大的菩提心，爲了令一切眾生了悟自己的心。因此，一切法自在王，若有善男子善女人，想要知道菩提真實的體性，應當了悟自己的心。如其心性，就是菩提的體性。如何才能了知心性呢？就是說，此心性，對於一切相，無論是形狀還是顯現，乃至無論是五陰（pañca-skandha），還是六入（ṣaḍ-āyatana），還是十二處（dvādaśa-āyatana），還是十八界（aṣṭādaśa-dhātu），像這樣的法，觀察推求最終都是不可得的。善男子，如果諸菩薩這樣了知，就能夠成就第一清凈法光明門。安住於此門之後，自然而然地得到這不可思議的一切智智（sarvākāra-jñāna），諸佛境界甚深三昧（samādhi）。 《文殊般若經》說，佛告訴文殊師利（Mañjuśrī）菩薩：『你已經供養了多少諸佛？』文殊師利菩薩說：『我和諸佛，如同幻化之相，不見有供養者以及受供養者。』佛告訴文殊師利菩薩：『你現在可以不住于佛乘嗎？』文殊師利菩薩說：『如』
【English Translation】 English version: It is also neither male nor female. Good man, this mind is not of the nature of the desire realm (kāmadhātu), not of the nature of , not of the nature of non-. It is not a deva-nāga, not a yakṣa, not a gandharva, not an asura, not a garuḍa, not a kiṃnara, not a mahoraga, not a human, nor non-human beings, or any other similar beings. Good man, this mind does not dwell in the eye, nor does it dwell in the ear, nose, tongue, body, or mind. In the three times—past, present, and future—it is also invisible. Why? Because this mind is identical to the nature of space. For this reason, it is far from all coarse and subtle distinctions. Why? Because this nature of space is the very nature of mind. As is the nature of mind, so is the nature of bodhi. As is the nature of bodhi, so is the nature of dhāraṇī. Good man, therefore, this mind, the nature of space, bodhi, and dhāraṇī, are not two, not divided, without difference, without cessation. All of this has great loving-kindness and great compassion as its root, and is embraced by skillful means pāramitā (upāya-pāramitā). Good man, therefore, you should know that I am now, among this great assembly of bodhisattvas and others, speaking this Dharma in order to purify the vast bodhi mind, and to enable all beings to understand their own minds. Therefore, the King of Self-Mastery over all Dharmas, if there are good men and good women who wish to know the true nature of bodhi, they should understand their own minds. As is the nature of their minds, so is the nature of bodhi. How can one understand the nature of mind? It is said that this nature of mind, with respect to all phenomena, whether form or appearance, even whether it is the five skandhas (pañca-skandha), the six āyatanas (ṣaḍ-āyatana), the twelve āyatanas (dvādaśa-āyatana), or the eighteen dhātus (aṣṭādaśa-dhātu), such phenomena, when observed and investigated, are ultimately unattainable. Good man, if the bodhisattvas understand in this way, they will attain the First Pure Dharma Light Gate. Having dwelt in this gate, they will spontaneously attain this inconceivable all-knowing wisdom (sarvākāra-jñāna), the profound samādhi of the realm of all Buddhas. The Mañjuśrī Prajñā Sūtra says, the Buddha told Mañjuśrī: 'How many Buddhas have you already made offerings to?' Mañjuśrī said: 'I and all the Buddhas are like illusory appearances; we do not see the giver of offerings or the receiver of offerings.' The Buddha told Mañjuśrī: 'Can you now not abide in the Buddha Vehicle?' Mañjuśrī said: 'Like'
我思惟。不見一法。何當得住于佛乘。佛言。文殊師利。汝不得佛乘乎。文殊師利言。如佛乘者。但有名字。非可得。亦不可見。我云何得。佛言。文殊。汝得無礙智乎。文殊師利言。我即無礙。云何以無礙而得無礙。佛言。汝坐道場乎。文殊師利言。一切如來。不坐道場。我今云何獨坐道場。何以故。現見諸法。住實際故。釋曰。若了一心實際。則一切無所得。于無所得中。故。能成辦無邊佛事。於事事中。皆不違實際故。若如是解者。未必是不坐道場。是坐道場。當坐道場時。是不坐道場矣。何以故。道場等不出實際故。
大品經云。若住一切法。不住般若波羅蜜。不住一切法。方住般若波羅蜜。釋曰。若住法。則不見般若。若住般若。則不見法。以法有相。般若無相。有無相反故爾。又非離有相法。別立無相般若。以相即無相。全是般若故。經云。色無邊故。般若無邊。又云。若學般若。應學一切法。何以故。夫般若者。是無住義。起心即是住著。若不住一切法。即是般若。故云若學般若。應學一切法。設住般若。亦成愚闇。但一切處皆無住。則無非般若。
金剛場陀羅尼經云。文殊白佛言。頗有一法。菩薩行已。能入一切陀羅尼諸法門不佛言。有一字法門。菩薩得已。能說千萬字法門。而此一字
【現代漢語翻譯】 現代漢語譯本：我（文殊菩薩）思索，沒有發現任何一種法，能夠讓我安住于佛乘（Buddha-yana，成佛的途徑）。佛（釋迦牟尼佛）說：『文殊師利（Manjusri，菩薩名），難道你沒有得到佛乘嗎？』文殊師利說：『所謂的佛乘，只不過是一個名字，既不能得到，也不能看見，我怎麼能得到呢？』佛說：『文殊，你得到了無礙智（unobstructed wisdom）嗎？』文殊師利說：『我本身就是無礙的，怎麼能用無礙去得到無礙呢？』佛說：『你坐在道場（Bodhimanda，覺悟的場所）嗎？』文殊師利說：『一切如來（Tathagata，佛的稱號）都不坐在道場，我今天怎麼能獨自坐在道場呢？為什麼呢？因為我親眼見到諸法，安住在實際（reality）之中。』釋（解釋）：如果瞭解一心的實際，那麼一切都無所得。在無所得之中，才能成就無邊的佛事，因為在每一件事中，都不違背實際。如果這樣理解，未必是不坐在道場，而是坐在道場。當坐在道場時，就是不坐在道場了。為什麼呢？因為道場等都不超出實際。 《大品經》（Mahaprajnaparamita Sutra）說：『如果安住於一切法，就不能安住于般若波羅蜜（Prajnaparamita，智慧到彼岸）；如果不安住於一切法，才能安住于般若波羅蜜。』釋（解釋）：如果安住於法，就不能見到般若；如果安住于般若，就不能見到法。因為法有相，般若無相，有和無是相反的。又不是離開有相的法，另外建立無相的般若，因為相就是無相，全部都是般若。經（佛經）說：『色（form）沒有邊際，所以般若也沒有邊際。』又說：『如果學習般若，應該學習一切法。』為什麼呢？因為般若，是無住的含義，起心就是住著。如果不安住於一切法，就是般若。所以說如果學習般若，應該學習一切法。即使安住于般若，也會變成愚昧。只有在一切處都無住，才沒有不是般若的。 《金剛場陀羅尼經》（Vajra Field Dharani Sutra）說：文殊（文殊菩薩）對佛（釋迦牟尼佛）說：『是否有一種法，菩薩（Bodhisattva，追求覺悟的修行者）修行后，能夠進入一切陀羅尼（Dharani，總持）諸法門？』佛說：『有一種一字法門，菩薩得到后，能夠說出千萬字法門。而這一個字……』
【English Translation】 English version: I (Manjusri Bodhisattva) contemplate, and I do not see a single dharma (law, principle) by which one can abide in the Buddha-yana (Buddha Vehicle, the path to Buddhahood). The Buddha (Sakyamuni Buddha) said: 'Manjusri (name of a Bodhisattva), have you not attained the Buddha-yana?' Manjusri said: 'The so-called Buddha-yana is merely a name; it cannot be attained, nor can it be seen. How can I attain it?' The Buddha said: 'Manjusri, have you attained unobstructed wisdom (unobstructed wisdom)?' Manjusri said: 'I am inherently unobstructed; how can I use unobstructedness to attain unobstructedness?' The Buddha said: 'Do you sit in the Bodhimanda (place of enlightenment)?' Manjusri said: 'All Tathagatas (Buddhas) do not sit in the Bodhimanda; how can I alone sit in the Bodhimanda today? Why? Because I directly see all dharmas, abiding in reality (actuality).' Explanation: If one understands the actuality of the one mind, then everything is unattainable. Within unattainability, one can accomplish boundless Buddha-activities, because in every activity, one does not violate actuality. If understood in this way, it is not necessarily not sitting in the Bodhimanda; it is sitting in the Bodhimanda. When sitting in the Bodhimanda, it is not sitting in the Bodhimanda. Why? Because the Bodhimanda and so on do not go beyond actuality. The Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says: 'If one abides in all dharmas, one does not abide in Prajnaparamita (Perfection of Wisdom); if one does not abide in all dharmas, then one abides in Prajnaparamita.' Explanation: If one abides in dharmas, one does not see Prajna; if one abides in Prajna, one does not see dharmas. Because dharmas have characteristics, and Prajna is without characteristics; existence and non-existence are contrary to each other. Moreover, it is not that one establishes a separate Prajna without characteristics apart from dharmas with characteristics, because characteristics are identical to non-characteristics; all are Prajna. The Sutra (Buddhist scripture) says: 'Because form (rupa) is boundless, Prajna is also boundless.' It also says: 'If one studies Prajna, one should study all dharmas.' Why? Because Prajna is the meaning of non-abiding; the arising of a thought is abiding. If one does not abide in all dharmas, that is Prajna. Therefore, it is said that if one studies Prajna, one should study all dharmas. Even if one abides in Prajna, one becomes ignorant and dull. Only when one is non-abiding in all places is there nothing that is not Prajna. The Vajra Field Dharani Sutra says: Manjusri (Manjusri Bodhisattva) said to the Buddha (Sakyamuni Buddha): 'Is there a single dharma that, when practiced by a Bodhisattva (a being seeking enlightenment), enables one to enter all the Dharani (mantra, mnemonic) Dharma-gates?' The Buddha said: 'There is a one-syllable Dharma-gate that, when attained by a Bodhisattva, enables one to speak of thousands of syllables of Dharma-gates. And this one syllable...'
法門。亦不可盡。說。諸法已。還攝入一字法門。
轉女身經云。若於諸法不見差別。是則必能成就眾生。又云。若知諸法皆解脫相。是則名為究竟解脫。釋曰。執心為境。觸目塵勞。知境是心。無非解脫。所以二乘只證人空。但離人我虛妄。名為解脫。末得法空一切解脫。以不識心故。如入楞伽經偈云。諸法無法體。而說唯是心。不見於自心。而起于分別。
出曜經云。身被戒鎧。心無慧劍者。則不能壞結使元首。故知若不觀心。妙慧成就。則不能斷無明根本。所以首楞嚴經云。持犯但束身。非身無所束。元非遍一切。云何獲圓通。
正法華經云。第一大道。無有兩正。釋曰。志當歸一萬法所宗。如國無二王。家無二主。若離此別有所求則成兩道。如菩薩行方便經云。夫求法者。名不求於一切諸法。又云。若有所求則不能師子吼也。若無所求能師子吼。釋曰。
涅槃經云。師子吼者。決定說一切眾生皆有佛性。若知自心。佛性具足。則性外豈有法而可求耶。
那先經云。王問那先。何等為一其心者。那先言。諸善獨有一心最第一。一其心者。諸善皆隨之。那先言。譬若樓陛。當有所倚。諸善道者。皆著一心。
雜藏經云。阇王施寶衣與文殊師利菩薩。文殊忽于座上隱身不見。
【現代漢語翻譯】 現代漢語譯本：法門也不可能完全說完。說完諸法之後，最終還要歸攝到一個『一』字法門。
《轉女身經》說：『如果對於諸法不見差別，那麼必定能夠成就眾生。』又說：『如果知道諸法都是解脫之相，那麼就叫做究竟解脫。』解釋說：執著心為外境，觸目所及都是塵勞。如果知道外境就是自心，那麼無一不是解脫。所以二乘（聲聞乘和緣覺乘）只是證得人空，只是脫離了人我的虛妄，名為解脫，並未得到法空一切解脫，因為不認識自心的緣故。如《入楞伽經》的偈語所說：『諸法沒有自體，卻說唯有心。不見自己的心，卻生起種種分別。』
《出曜經》說：『身上披著戒律的鎧甲，心中沒有智慧的寶劍，就不能摧毀結使（煩惱的根本）的首領。』所以知道如果不觀照自心，妙慧不能成就，就不能斷除無明的根本。所以《首楞嚴經》說：『持戒和犯戒只是約束身體，離開身體就沒有什麼可約束的。原本就周遍一切，怎麼能獲得圓滿通達？』
《正法華經》說：『第一大道，沒有兩個正道。』解釋說：志向應當歸於一，萬法所歸宗的地方，如同一個國家不能有兩個國王，一個家庭不能有兩個主人。如果離開這個『一』，另外有所求，就成了兩個道。如《菩薩行方便經》說：『求法的人，名為不求一切諸法。』又說：『如果有所求，就不能發出獅子吼。如果沒有所求，就能發出獅子吼。』解釋說：
《涅槃經》說：『獅子吼，就是決定地說一切眾生都有佛性。』如果知道自心，佛性具足，那麼自性之外哪裡還有法可以求呢？
《那先經》說：國王問那先比丘：『什麼叫做一心呢？』那先比丘說：『諸善法中，唯有一心最為第一。一心，諸善法都隨之而來。』那先比丘說：『譬如樓閣，應當有所依靠。諸善道，都依附於一心。』
《雜藏經》說：阿阇世王（Ajatasattu，印度古代國王）將寶貴的衣服供養給文殊師利菩薩（Manjusri，象徵智慧的菩薩）。文殊師利菩薩忽然在座位上隱身不見了。
【English Translation】 English version: The Dharma gates cannot be completely exhausted. After explaining all Dharmas, they are ultimately gathered into the 'one' character Dharma gate.
The Turning the Female Body Sutra says: 'If one does not see differences in all Dharmas, then one will surely be able to accomplish sentient beings.' It also says: 'If one knows that all Dharmas are the aspect of liberation, then this is called ultimate liberation.' The explanation says: clinging to the mind as an object, everything one sees is defiled. Knowing that the object is the mind, there is nothing that is not liberation. Therefore, the two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) only realize the emptiness of the person, merely separating from the false notions of self and others, which is called liberation, but they have not attained the emptiness of Dharma and complete liberation, because they do not recognize the mind. As the verse in the Lankavatara Sutra says: 'All Dharmas have no substance, yet it is said that only the mind exists. Not seeing one's own mind, one gives rise to discriminations.'
The Udānavarga says: 'If the body is covered with the armor of precepts, but the mind does not have the sword of wisdom, then one cannot destroy the head of the fetters (the root of afflictions).' Therefore, it is known that if one does not contemplate the mind and perfect wisdom is not achieved, then one cannot cut off the root of ignorance. Therefore, the Surangama Sutra says: 'Holding or violating precepts only binds the body; without the body, there is nothing to bind. Originally, it pervades everything; how can one attain perfect penetration?'
The Saddharma Pundarika Sutra says: 'The first great path has no two correct paths.' The explanation says: The aspiration should return to the one, the place where all Dharmas converge, just as a country cannot have two kings, and a family cannot have two masters. If one departs from this 'one' and seeks something else, it becomes two paths. As the Bodhisattva Practice of Expediency Sutra says: 'One who seeks the Dharma is named as not seeking all Dharmas.' It also says: 'If one seeks something, one cannot roar like a lion. If one seeks nothing, one can roar like a lion.' The explanation says:
The Nirvana Sutra says: 'The lion's roar is the definitive statement that all sentient beings have Buddha-nature.' If one knows one's own mind and Buddha-nature is complete, then outside of one's nature, where else is there a Dharma to seek?
The Milinda Panha says: King Milinda asked Nagasena: 'What is it that unifies the mind?' Nagasena said: 'Among all good things, only the one mind is the most supreme. When the mind is unified, all good things follow.' Nagasena said: 'It is like a pavilion, which must have something to rely on. All good paths rely on the one mind.'
The Samjukta Agama says: King Ajatasattu (Ajatasattu, an ancient Indian king) offered precious clothes to Manjusri Bodhisattva (Manjusri, a Bodhisattva symbolizing wisdom). Manjusri suddenly disappeared from his seat.
如是展轉施諸菩薩聲聞。亦復如是。乃至自著。亦不見身。因茲悟道。釋曰。夫祖佛起教之由。莫不皆是破身心二執。故金剛經云。佛說非身。是名大身。
寶藏論云。清虛之理。畢竟無身。心亦如是。若能直悟自他身心。俱不可得。心外無法。萬境皆空。即同阇王所悟。
無量義經云。佛告大莊嚴菩薩。有一法門。能令菩薩疾得菩提。世尊。是法門者。字號何等。其義云何。善男子。是一法門。名無量義。菩薩欲得修學無量義者。應當觀察一切諸法。自本來今。性相空寂。無大無小。無生無滅。非住非動。不進不退。猶如虛空。無有二法。而諸眾生虛妄橫計。是此是彼。是得是失。釋曰。是一法門名無量義者。即是一心門。能生無量義。以不守自性。隨緣成諸法。正隨緣時。亦不失自性。以眾生不了故。但隨起動之緣。不見寂滅之性。故於諸法。橫計有無。彼此得失。
如來示教勝軍王經云。大王當知。譬如男子。或諸女人。于其夢中。夢心所見。可愛園林。可愛山谷。可愛國邑。及諸異類。彼夢覺已。所見皆無。如是大王。國祚身命。虛偽無常。一切皆如夢之所見。故知夢中境界。覺時境界。唯心所見。更無有異。世人但信夢境是虛。例執晝境是實。是以大覺垂愍。說況比知。將所信之虛。破
【現代漢語翻譯】 現代漢語譯本：像這樣輾轉施捨給各位菩薩和聲聞，也是如此。乃至自己執著于身體，也看不到身體的真實存在。因此而悟道。《釋》中說：諸佛創立教義的原因，無不是爲了破除身心二執。所以《金剛經》說：『佛說非身，是名大身。』（佛說沒有固定的身體，這才是真正的法身。）
《寶藏論》說：『清虛的真理，畢竟沒有身體，心也是如此。』如果能夠直接領悟自己和他人身心，都是不可得的，心外沒有法，萬境皆空，就如同阇王（Ajatashatru）所領悟的。
《無量義經》說：『佛告訴大莊嚴菩薩（Mahavyuha）：有一種法門，能讓菩薩迅速獲得菩提（Bodhi，覺悟）。』世尊，這個法門，名稱是什麼？它的意義是什麼？善男子，這個法門，名為無量義。菩薩想要修學無量義，應當觀察一切諸法，從本來到現在，其自性與現象都是空寂的，沒有大也沒有小，沒有生也沒有滅，不是靜止也不是變動，不前進也不後退，猶如虛空，沒有兩種對立的法。而眾生虛妄地橫加計度，認為這是此，那是彼，這是得，那是失。』《釋》中說：『這一法門名為無量義，就是一心法門，能生出無量的意義。因為不執守自性，隨順因緣而成就諸法，正在隨順因緣的時候，也不失去自性。因為眾生不瞭解這個道理，只隨著生起變動的因緣，看不到寂滅的本性，所以在諸法上，橫加計度有無、彼此、得失。』
《如來示教勝軍王經》說：『大王應當知道，譬如男子或者女人，在夢中，夢裡所見，可愛的園林，可愛的山谷，可愛的國都，以及各種不同的事物，當夢醒來之後，所見的一切都消失了。像這樣，大王，國家的命運和自身的生命，都是虛假無常的，一切都如同夢中所見。』所以知道夢中的境界和醒來時的境界，都只是心所顯現的，並沒有什麼不同。世人只是相信夢境是虛幻的，反而執著于白天的境界是真實的，因此大覺者（佛陀）慈悲憐憫，用比喻來說明，用人們所相信的虛幻，來破除人們的執著。
【English Translation】 English version: Thus, to distribute and bestow upon all Bodhisattvas and Shravakas (Śrāvaka, disciple who learns by hearing) in turn is also like this. Even when attached to oneself, one does not see the body. Because of this, one attains enlightenment. The commentary says: The reason why the Buddhas established teachings is none other than to break through the two attachments of body and mind. Therefore, the Diamond Sutra says: 'The Buddha speaks of non-self, which is called the great self.'
The Treatise on the Treasure Trove says: 'The principle of pure emptiness ultimately has no body, and the mind is also like this.' If one can directly realize that both one's own and others' bodies and minds are unattainable, there is no Dharma (law, teaching) outside the mind, and all realms are empty, then one is the same as what Ajatashatru (Ajātaśatru) realized.
The Sutra of Immeasurable Meanings says: 'The Buddha told the Bodhisattva Mahavyuha (Mahāvyūha): There is a Dharma-gate that can enable Bodhisattvas to quickly attain Bodhi (Bodhi, enlightenment).' 'World Honored One, what is the name of this Dharma-gate? What is its meaning?' 'Good man, this Dharma-gate is called Immeasurable Meanings. Bodhisattvas who wish to study the Immeasurable Meanings should observe all Dharmas, from their origin to the present, their nature and characteristics are empty and still, neither large nor small, neither arising nor ceasing, neither abiding nor moving, neither advancing nor retreating, like empty space, there are no two Dharmas. But sentient beings falsely and arbitrarily calculate, thinking this is this, that is that, this is gain, that is loss.' The commentary says: 'This Dharma-gate is called Immeasurable Meanings, which is the one-mind Dharma-gate, capable of generating immeasurable meanings. Because it does not cling to self-nature, it accords with conditions to accomplish all Dharmas; while according with conditions, it does not lose its self-nature. Because sentient beings do not understand this, they only follow the conditions of arising and moving, and do not see the nature of stillness and extinction. Therefore, in all Dharmas, they arbitrarily calculate existence and non-existence, this and that, gain and loss.'
The Sutra Spoken by the Tathagata to King Prasenajit says: 'Great King, you should know that, for example, a man or a woman, in their dream, sees with their dream-mind lovely gardens, lovely valleys, lovely countries, and various different kinds of things. When the dream is over, all that was seen is gone. Like this, Great King, the fate of the country and one's own life are false and impermanent, all are like what is seen in a dream.' Therefore, know that the realm in a dream and the realm when awake are only what the mind manifests, and there is no difference. People only believe that the dream realm is unreal, but cling to the daytime realm as real. Therefore, the Great Awakened One (Buddha) compassionately explains with analogies, using what people believe to be unreal to break through people's attachments.
所信之實。令所信之實。同所信之虛。頓悟法空。皆入宗鏡。
入法界體性經云。爾時長老舍利弗。從自住處出。往詣文殊師利童子住處。到已。不見文殊師利。即詣佛所。到已。在佛別門外邊而住。爾時世尊。告文殊師利童子言。文殊師利。是舍利弗比丘。今在門外。為欲聽法。汝令使入。文殊師利言。世尊。若彼舍利弗際。若法界際。世尊。此二際。豈有在內在外。若中間二耶。佛言。不也。文殊師利言。世尊。言實際者。亦非實際。如是際非際。無內無外。不來不去。世尊。長老舍利弗際。即是實際。舍利弗界。即是法界。世尊。然此法界。無出無入。不來不去。其長老舍利弗。從何處來。當入何所。佛言。文殊師利。若我在內共諸聲聞語論。汝在於外而不聽入。汝意豈不生苦惱想耶。文殊師利言。不也。世尊。何以故。世尊。凡所說法。不離法界。如來說法。即是法界。法界即是如來界。說法界。如法界。言說界無二無別。所有名者說者。此等皆不離法界。世尊。以是義故。我不苦惱。世尊。若我恒河沙劫等不來。至世尊說法所。我時不生愛樂。亦無憂惱。何以故。若有二者。即生憂惱。法界無二。故無惱耶。釋曰。是以內外無際。真俗一原。入宗鏡中。忻戚不盈於懷抱。住無二處。增愛靡掛于情田。
【現代漢語翻譯】 現代漢語譯本： 所相信的真實，使所相信的真實，等同於所相信的虛幻，頓悟諸法性空，都能進入宗鏡的境界。
《入法界體性經》中說：當時長老舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）從自己居住的地方出來，前往文殊師利（Mañjuśrī，象徵智慧的菩薩）童子居住的地方。到達后，沒有見到文殊師利，就去佛陀那裡。到達后，在佛陀的門外站著。當時世尊（Śākyamuni，釋迦牟尼佛）告訴文殊師利童子說：『文殊師利，舍利弗比丘現在門外，想要聽法，你讓他進來。』文殊師利說：『世尊，如果舍利弗的邊際，與法界的邊際，世尊，這兩個邊際，難道有在內在外或中間之分嗎？』佛說：『沒有。』文殊師利說：『世尊，所說的實際，也並非實際。這樣，邊際與非邊際，無內無外，不來不去。世尊，長老舍利弗的邊際，就是實際。舍利弗的界限，就是法界。世尊，然而這法界，無出無入，不來不去。那麼長老舍利弗從何處來，又要進入何處呢？』佛說：『文殊師利，如果我在內與眾聲聞弟子談論，你在外而不聽不進入，你的心裡難道不會生起苦惱的想法嗎？』文殊師利說：『不會的，世尊。為什麼呢？世尊，凡所說的法，都不離法界。如來說法，就是法界。法界就是如來界。說法界，如法界，言說界，沒有二樣沒有分別。所有名相、說者，這些都不離法界。世尊，因為這個緣故，我不會苦惱。世尊，如果我恒河沙劫（gaṅgā-nadī-vālukā-asamkhyeya-kalpa，極長的時間單位）那麼久不來，到世尊說法的地方，我那時也不會生起愛樂，也沒有憂愁苦惱。為什麼呢？如果有二，就會生起憂愁苦惱。法界沒有二，所以沒有苦惱。』釋迦牟尼說：因此，內外沒有邊際，真諦和俗諦本源為一。進入宗鏡之中，喜悅和悲傷都不會充滿胸懷，安住在無二之處，增長的愛戀不會掛在情田之上。
【English Translation】 English version: The reality of what is believed, making the reality of what is believed equal to the illusion of what is believed, sudden enlightenment of the emptiness of all dharmas, all can enter the realm of the Mirror of the Doctrine (宗鏡).
The Entering the Realm of the Essence of Dharma Sutra says: At that time, the elder Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom) came out from his dwelling place and went to the dwelling place of the Mañjuśrī (文殊師利, the bodhisattva symbolizing wisdom) Kumāra. Having arrived, he did not see Mañjuśrī, so he went to the Buddha's place. Having arrived, he stood outside the Buddha's door. At that time, the World-Honored One (Śākyamuni, 釋迦牟尼佛) said to Mañjuśrī Kumāra: 'Mañjuśrī, the Śāriputra Bhikṣu is now outside the door, wanting to hear the Dharma, you let him in.' Mañjuśrī said: 'World-Honored One, if the boundary of Śāriputra, and the boundary of the Dharma Realm, World-Honored One, do these two boundaries have an inside, outside, or middle?' The Buddha said: 'No.' Mañjuśrī said: 'World-Honored One, what is called the actual boundary is also not the actual boundary. Thus, boundary and non-boundary, without inside or outside, neither coming nor going. World-Honored One, the boundary of the elder Śāriputra is the actual boundary. The realm of Śāriputra is the Dharma Realm. World-Honored One, however, this Dharma Realm has no coming out or going in, neither coming nor going. Then from where does the elder Śāriputra come, and where will he enter?' The Buddha said: 'Mañjuśrī, if I am inside discussing with the Śrāvakas (聲聞, disciples who hear the teachings), and you are outside not listening or entering, would you not have thoughts of suffering and distress?' Mañjuśrī said: 'No, World-Honored One. Why? World-Honored One, all that is spoken of the Dharma does not depart from the Dharma Realm. The Tathāgata's (如來, 'Thus Come One', an epithet of the Buddha) speaking of the Dharma is the Dharma Realm. The Dharma Realm is the Tathāgata's Realm. Speaking of the Dharma Realm, like the Dharma Realm, the realm of speech has no two, no difference. All names and speakers, these do not depart from the Dharma Realm. World-Honored One, for this reason, I am not distressed. World-Honored One, if I do not come for as many kalpas (劫, eons) as there are sands in the Ganges River (gaṅgā-nadī-vālukā-asamkhyeya-kalpa, 恆河沙劫), to the place where the World-Honored One speaks the Dharma, I will not have love or joy at that time, nor will I have sorrow or distress. Why? If there are two, then sorrow and distress arise. The Dharma Realm has no two, therefore there is no distress.' Śākyamuni said: Therefore, there are no boundaries inside or outside, the true and the conventional have one origin. Entering the Mirror of the Doctrine, joy and sorrow do not fill the heart, dwelling in the place of no duality, increasing love does not hang on the field of emotion.
故知不去不來。見佛匪移于當念。非近非遠。聞法豈越于毫端。得文殊之心。方知法爾。起眾生之見。自隔情塵。
深密解脫經云。諸佛如來。善覺所覺。離於二行。到無相處。行諸佛行。得諸如來一切平等。到無障礙之所去處。能到一切不退法輪。能到不可降伏境界。不可思議體。能到一切三世平等。遍至一切諸世界身。到于諸法無疑之處。能到一切究竟智行。悉能到於法智無疑境界。得諸一切無分別身。能答一切菩薩問智。能到無二行之彼岸。能到諸佛無有差別解脫智處。能到無邊無中三昧境界。廣大如法界。究竟若虛空。盡未來際。釋曰。夫親到諸法無疑之處。悟心方知。頓照萬境無相之門。見性方了。斯乃如來行處。大覺所知。故云廣大如法界。究竟若虛空。無始無終。盡未來際。
金剛王菩薩秘密唸誦儀軌經云。端身正坐。作是思惟。一切諸法從自心起。從本已來皆無所有。
彌勒成佛經偈云。久念眾生苦。欲拔無由脫。今日證菩提。豁然無所有。釋曰。心識唸唸攀緣繫縛塵境。不得自在。即是眾生苦。若了境空無縛。內結不生。證會一心。根塵俱寂。即入性空法界。證無相菩提。所以法華三昧經云。無著無所依。無累心寂滅。本性如虛空。是名無上道。又法華經云。諸佛於此得阿耨多
【現代漢語翻譯】 現代漢語譯本：因此可知，本來就沒有離開和到來的說法。見到佛，並非是把佛移動到目前的念頭中，所以說非近非遠。聽聞佛法，哪裡會超出絲毫的範圍？領會了文殊菩薩的心，才知道本來就是如此。生起眾生的知見，自然就被情慾塵勞所隔閡。
《深密解脫經》說：諸佛如來，善於覺悟所覺悟的，遠離了二種行為（能取、所取），到達無相的境界。行持諸佛的行為，獲得諸如來一切平等，到達沒有障礙的地方。能夠到達一切不退轉的法輪，能夠到達不可降伏的境界，不可思議的本體。能夠到達一切三世平等，普遍到達一切諸世界身，到達對於諸法沒有疑惑的地方。能夠到達一切究竟的智慧行為，完全能夠到達法智沒有疑惑的境界，獲得一切沒有分別的身，能夠回答一切菩薩的提問智慧，能夠到達沒有二種行為的彼岸，能夠到達諸佛沒有差別的解脫智慧之處，能夠到達無邊無中的三昧境界，廣大如同法界，究竟如同虛空，直到未來際。解釋說：要親自到達對於諸法沒有疑惑的地方，領悟心才能知道。頓然照見萬境無相的法門，見性才能明白。這才是如來所行之處，大覺所知。所以說廣大如同法界，究竟如同虛空，沒有開始沒有終結，直到未來際。
《金剛王菩薩秘密唸誦儀軌經》說：端正身體坐好，這樣思維：一切諸法從自己的心生起，從本來以來都是空無所有。
《彌勒成佛經》偈語說：長久思念眾生的苦難，想要拔除卻無法解脫。今日證得菩提，豁然發現一切都是空無所有。解釋說：心識唸唸攀緣繫縛塵境，不得自在，這就是眾生的苦難。如果了悟境界空無，沒有束縛，內在的執結不生起，證悟體會一心，根塵都寂滅，就進入性空法界，證得無相菩提。所以《法華三昧經》說：沒有執著沒有依靠，沒有牽累心就寂滅，本性如同虛空，這叫做無上道。又《法華經》說：諸佛因此得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。
【English Translation】 English version: Therefore, know that there is no going or coming. Seeing the Buddha is not moving the Buddha into the present thought, hence it is said to be neither near nor far. Hearing the Dharma, how could it exceed the slightest extent? Understanding the mind of Manjusri (Manjusri, a Bodhisattva representing wisdom), one then knows that it is naturally so. Giving rise to the views of sentient beings, one is naturally separated by emotional defilements.
The 'Sandhinirmocana Sutra' says: The Tathagatas (Tathagatas, 'Thus-gone ones' or Buddhas), are skilled in awakening to what is awakened, are apart from two actions (grasping and what is grasped), and arrive at the realm of no-form. Practicing the actions of the Buddhas, they attain all the equality of the Tathagatas, and arrive at the place without obstacles. They are able to reach all non-retrogressive Dharma wheels, able to reach the unconquerable realm, the inconceivable essence. They are able to reach the equality of all three times, universally reaching all world-bodies, arriving at the place without doubt regarding all dharmas. They are able to reach all ultimate wisdom actions, completely able to reach the realm of Dharma-wisdom without doubt, attaining all non-discriminating bodies, able to answer all the questions of Bodhisattvas with wisdom, able to reach the other shore of no-two actions, able to reach the place of liberation-wisdom without difference among the Buddhas, able to reach the samadhi realm of no-beginning and no-middle, vast like the Dharma-realm, ultimately like space, extending to the end of future time. Explanation: To personally arrive at the place without doubt regarding all dharmas, one must awaken the mind to know. To suddenly illuminate the Dharma-gate of no-form in all realms, one must see the nature to understand. This is the place where the Tathagatas act, what the Great Awakening knows. Therefore, it is said to be vast like the Dharma-realm, ultimately like space, without beginning and without end, extending to the end of future time.
The 'Vajra King Bodhisattva Secret Recitation Ritual Sutra' says: Sit upright with the body straight, and contemplate thus: All dharmas arise from one's own mind, and from the beginning, they are all without substance.
The verse in the 'Maitreya Buddha Attainment Sutra' says: For a long time, I have been mindful of the suffering of sentient beings, wanting to remove it but unable to escape. Today, I attain Bodhi (Bodhi, enlightenment), and suddenly realize that everything is without substance. Explanation: The mind-consciousness constantly clings to and binds itself to the defiled realms, unable to be free. This is the suffering of sentient beings. If one understands that the realm is empty and without bondage, the internal knots do not arise, and one realizes the one mind, with both roots and dust extinguished, then one enters the Dharma-realm of emptiness of nature, and attains the formless Bodhi. Therefore, the 'Lotus Samadhi Sutra' says: Without attachment, without reliance, without burdens, the mind is tranquil and extinguished, the original nature is like space, this is called the unsurpassed path. Also, the 'Lotus Sutra' says: The Buddhas attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) through this.
羅三藐三菩提。諸佛於此轉於法輪。諸佛於此而般涅槃。是以諸佛八相成道。菩薩四攝度生。自利利他。悉皆於此本性空中成辦。
雜藏經云。譬如兩木相揩。則自生火。還燒其木。火不從風出。不從水出。不從地出。其四魔者。亦復如是。皆從心生。不從外來。譬如畫師。畫作形像。隨手大小。雖因緣合。有彩有板有筆。畫師不畫。不能成像。四魔如是。心已堅固。便無所起。釋曰。是以一心不動。法不現前。如畫師不畫。且無形像故。不動一心。有大功德。如法句經云。佛言。善男子。善知識者。有大功德。能令汝等。于貪慾瞋恚。愚癡邪見。五蓋五欲。眾塵勞中建立佛法。不起一心有大功德。譬如有人。持堅牢船渡于大海。不動身心。而到彼岸。
宗鏡錄卷第九十六
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第九十七
慧日永明寺主智覺禪師延壽集
夫佛教已明。須陳祖意。達佛乘者。皆與了義相應。如法華經云。是人有所思惟籌量言說。皆是佛法。無不真實。亦是先佛經中所說。
第一毗婆尸佛偈云。身從無相中受生。由如幻出諸形像。幻人心識本來無。罪福皆空無所住。
第二尸棄佛偈云。
【現代漢語翻譯】 現代漢語譯本 證得阿耨多羅三藐三菩提（Anuttara Samyak Sambodhi，無上正等正覺）。諸佛在此轉法輪（Dharmacakra，佛法）。諸佛在此入般涅槃（Parinirvana，圓寂）。因此，諸佛的八相成道，菩薩的四攝法度化眾生，自利利他，都可以在這本性空性中成就。
《雜藏經》說：『譬如兩塊木頭互相摩擦，就會自己生火，然後燒掉木頭。火不是從風中來，不是從水中來，不是從地中來。四魔（catvāri māra，四種障礙修行的魔）也是這樣，都從心中生起，不是從外面來。』譬如畫師，畫出各種形象，隨著手的控制大小。雖然有因緣聚合，有顏料、有畫板、有筆，如果畫師不畫，就不能成畫。四魔也是這樣，如果心已經堅固，就不會產生作用。』解釋說：『因此，一心不動，法就不會顯現。如同畫師不畫，就沒有形象。不動的一心，有很大的功德。』如《法句經》說：『佛說：善男子，善知識（kalyāṇa-mitratā，良師益友）有很大的功德，能讓你們在貪慾、瞋恚、愚癡、邪見、五蓋（pañca nivaraṇa，覆蓋真性的五種障礙）、五欲（pañca kāmaguṇa，五種感官慾望）、各種塵勞中建立佛法。不起一念妄心，有很大的功德。譬如有人，持堅固的船渡過大海，不動身心，就能到達彼岸。』
《宗鏡錄》卷第九十六
戊申年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第九十七
慧日永明寺主智覺禪師延壽 輯
佛教的教義已經很明確了，需要闡述祖師的意旨。通達佛乘的人，都與了義相應。如《法華經》說：『這個人所思惟、籌量、言說，都是佛法，沒有不真實的，也是過去諸佛經中所說的。』
第一位毗婆尸佛（Vipaśyin，過去七佛之一）的偈語說：『身體從無相中受生，猶如幻化出各種形象。幻化的人心和意識本來就是空的，罪和福也都是空的，無所執著。』
第二位尸棄佛（Śikhin，過去七佛之一）的偈語說：
【English Translation】 English version Attaining Anuttara Samyak Sambodhi (supreme perfect enlightenment). The Buddhas turn the Dharmacakra (wheel of Dharma) here. The Buddhas enter Parinirvana (final nirvana) here. Therefore, the Buddhas' eight aspects of attaining enlightenment, the Bodhisattvas' four means of embracing beings, benefiting oneself and benefiting others, can all be accomplished in this intrinsic emptiness.
The Za Zang Jing (Miscellaneous Collection Sutra) says: 'For example, when two pieces of wood rub against each other, fire will generate itself and then burn the wood. The fire does not come from the wind, does not come from the water, does not come from the earth. The four maras (catvāri māra, four kinds of demons that hinder practice) are also like this, all arising from the mind, not coming from the outside.' For example, a painter paints various images, controlling the size with his hand. Although there are causal conditions coming together, with paints, a board, and a brush, if the painter does not paint, the painting cannot be formed. The four maras are like this, if the mind is already firm, then nothing will arise.' The explanation says: 'Therefore, if the one mind does not move, the Dharma will not manifest. Just like if the painter does not paint, there will be no image. An unmoving one mind has great merit.' As the Dharmapada says: 'The Buddha said: Good man, a good spiritual friend (kalyāṇa-mitratā, virtuous friend) has great merit, able to enable you to establish the Buddha Dharma amidst greed, hatred, delusion, wrong views, the five hindrances (pañca nivaraṇa, five mental factors that hinder enlightenment), the five desires (pañca kāmaguṇa, five objects of sensual desire), and various defilements. Not arising a single thought of delusion has great merit. For example, someone holding a strong boat crosses the great ocean, without moving body and mind, can reach the other shore.'
Zong Jing Lu (Record of the Source Mirror) Volume Ninety-Six
Engraved in the year Wushen by the Grand Repository Directorate Taisho Tripitaka Volume 48 No. 2016 Zong Jing Lu
Zong Jing Lu (Record of the Source Mirror) Volume Ninety-Seven
Compiled by Chan Master Yanshou, Zhijue of Hui Ri Yongming Temple
The teachings of Buddhism are already clear, it is necessary to expound the intention of the Patriarchs. Those who understand the Buddha-vehicle all correspond to the definitive meaning. As the Lotus Sutra says: 'What this person thinks, contemplates, and speaks is all the Buddha Dharma, nothing is untrue, and it is also what is said in the sutras of the Buddhas of the past.'
The verse of the first Buddha, Vipaśyin (one of the past seven Buddhas), says: 'The body is born from the unmanifest, like illusions manifesting various forms. The illusory mind and consciousness are originally empty, and sins and blessings are also empty, without attachment.'
The verse of the second Buddha, Śikhin (one of the past seven Buddhas), says:
起諸善法本是幻。造諸惡業亦是幻。身如聚沫心如風。幻出無根無實性。
第三毗舍浮佛偈云。假借四大以為身。心本無生因境有。前境若無心亦無。罪福如幻起亦滅。
第四拘留孫佛偈云。見身無實是佛見。了心如幻是佛了。了得身心本性空。斯人與佛何殊別。
第五拘那舍牟尼佛偈云。佛不見身知是佛。若實有知別無佛。智者能知罪性空。坦然不懼於生死。
第六迦葉佛偈云。一切眾生性清凈。從本無生無可滅。即此身心是幻生。幻化之中無罪福。
第七釋迦牟尼佛偈云。幻化無因亦無生。皆即自然見如是。諸法無非自化生。幻化無生無所畏。復告摩訶迦葉。吾有清凈法眼。涅槃妙心。實相無相。微妙正法。付囑于汝。無令斷絕。聽吾偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。
西天第一祖摩訶迦葉傳法偈云。法法本來法。無法無非法。何於一法中。有法有不法。
第二祖阿難傳法偈云。本來付有法。付了言無法。各各須自悟。悟了無無法。
第三祖商那和修傳法偈云。非法亦非心。無心亦無法。說是心法時。是法非心法。
第四祖優波鞠多尊者傳法偈云。心自本來心。本心非有法。有法有本心。非心非本法。
第五祖提多迦。
【現代漢語翻譯】 現代漢語譯本： 一切善法的生起，其本質都是虛幻的。造作各種惡業，也同樣是虛幻的。身體如同聚攏的泡沫，心念如同飄忽的風。這些虛幻的現象沒有根源，也沒有真實的自性。
第三尊佛毗舍浮佛（Vessabhu Buddha）的偈語說：『藉由地、水、火、風四大元素聚合而成這個身體，心本來沒有生起，因為外境的緣故才產生。如果前面的外境不存在，心也就不存在。罪與福如同幻象，生起也如同幻象般消滅。』
第四尊佛拘留孫佛（Kakusandha Buddha）的偈語說：『見到身體沒有真實自性，這就是佛的見解。瞭解心念如同幻象，這就是佛的瞭解。瞭解身心原本的自性是空性的，這樣的人與佛有什麼差別呢？』
第五尊佛拘那舍牟尼佛（Konagamana Buddha）的偈語說：『佛不見身體，知道身體是幻化的，這才是佛。如果執著于實有，那就不是佛。有智慧的人能夠知道罪的本性是空性的，因此坦然不懼怕生死。』
第六尊佛迦葉佛（Kassapa Buddha）的偈語說：『一切眾生的自性都是清凈的，從根本上來說沒有生起，也沒有消滅。當下這個身心就是幻化而生的。在幻化之中，沒有罪與福。』
第七尊佛釋迦牟尼佛（Sakyamuni Buddha）的偈語說：『幻化沒有原因，也沒有生起，一切都是自然而然顯現的，見到事物本來的樣子就是這樣。一切諸法無不是自身幻化而生。幻化沒有生起，因此無所畏懼。』又告訴摩訶迦葉（Mahakasyapa）：『我具有清凈的法眼，涅槃的微妙心，實相的無相，微妙的正法，現在咐囑給你，不要讓它斷絕。』聽我的偈語：『法，本來就不是法，說沒有法，法也就是法。現在咐囑沒有法的時候，法法又何曾不是法呢？』
西天第一祖摩訶迦葉（Mahakasyapa）傳法偈語說：『法法本來就是法，說沒有法，也沒有什麼不是法。為什麼要在一種法中，區分出有法和沒有法呢？』
第二祖阿難（Ananda）傳法偈語說：『本來是交付了有法，交付之後卻說是沒有法。每個人都需要自己去領悟，領悟之後就沒有什麼有法沒有法了。』
第三祖商那和修（Sanavasa）傳法偈語說：『非法也不是心，沒有心也沒有法。當說心法的時候，這個法就不是心法了。』
第四祖優波鞠多尊者（Upagupta）傳法偈語說：『心本來就是心，本心不是有法。說有法就有本心，說沒有心就沒有本法。』
第五祖提多迦（Dhitika）。
【English Translation】 English version: The origin of all virtuous dharmas is illusory. The creation of all evil karmas is also illusory. The body is like a mass of foam, and the mind is like the wind. These illusions have no root and no real substance.
The verse of the third Buddha, Vessabhu Buddha, says: 'The body is formed by borrowing the four great elements. The mind originally has no birth, it arises because of external conditions. If the preceding external conditions do not exist, the mind will also not exist. Sins and blessings are like illusions, arising and ceasing like illusions.'
The verse of the fourth Buddha, Kakusandha Buddha, says: 'Seeing the body as without real substance is the Buddha's view. Understanding the mind as illusory is the Buddha's understanding. Understanding that the original nature of body and mind is emptiness, what difference is there between such a person and a Buddha?'
The verse of the fifth Buddha, Konagamana Buddha, says: 'The Buddha does not see the body, knowing it is illusory, that is the Buddha. If one clings to reality, that is not the Buddha. The wise are able to know that the nature of sin is emptiness, and therefore they are fearless of birth and death.'
The verse of the sixth Buddha, Kassapa Buddha, says: 'The nature of all sentient beings is pure. From the beginning, there is no birth and no extinction. This very body and mind are illusory births. Within illusion, there is no sin or blessing.'
The verse of the seventh Buddha, Sakyamuni Buddha, says: 'Illusion has no cause and no birth. All things appear naturally as they are. All dharmas are self-created illusions. Illusion has no birth, therefore there is no fear.' He further told Mahakasyapa: 'I have the pure Dharma eye, the wonderful mind of Nirvana, the real aspect of no-aspect, the subtle and true Dharma, now I entrust it to you, do not let it be cut off.' Listen to my verse: 'Dharma is fundamentally not Dharma. Saying there is no Dharma, Dharma is also Dharma. Now, when entrusting no-Dharma, how can any Dharma not be Dharma?'
The transmission verse of the first ancestor of the Western Heaven, Mahakasyapa, says: 'Dharma is fundamentally Dharma. Saying there is no Dharma, there is also nothing that is not Dharma. Why, within one Dharma, distinguish between what is Dharma and what is not Dharma?'
The transmission verse of the second ancestor, Ananda, says: 'Originally, something was entrusted as Dharma. After entrusting it, it is said to be no-Dharma. Each one must awaken for themselves. After awakening, there is no Dharma or no-Dharma.'
The transmission verse of the third ancestor, Sanavasa, says: 'Non-Dharma is also not mind. Without mind, there is also no Dharma. When speaking of mind-Dharma, this Dharma is not mind-Dharma.'
The transmission verse of the fourth ancestor, Upagupta, says: 'The mind is originally the mind itself. The original mind is not a Dharma with existence. If there is a Dharma with existence, there is an original mind. If there is no mind, there is no original Dharma.'
The fifth ancestor, Dhitika.
亦名香眾。初投優波鞠多出家。尊者問曰。為心出家耶。身出家耶。香眾曰。我來出家。非為身心而求利益。尊者曰。不為身心。復誰出家。香眾曰。夫出家者無我之故。無我之故即心不生滅。心不生滅。即是常。既是常故。佛亦常。心無形相。其體亦爾。尊者曰。汝當大悟。心自明朗。依佛法中。度恒沙眾。付法偈云。通達本法心。無法無非法。悟了同未悟。無心得無法。
第六祖彌遮迦付法偈云。無心無可得。說得不名法。若了心非心。始解心心法。
第七祖婆須蜜付法偈云。心同虛空界。示等虛空法。證得虛空時。無是無非法。
第八祖佛陀難提付法偈云。虛空無內外。心法亦如是。若了虛空故。是達真如理。
第九祖伏馱蜜多尊者。問佛陀難提尊者偈云。父母非我親。誰為最親者。諸佛非我道。誰為最道者。偈答云。汝言與心親。父母非可比。汝行與道合。諸佛心即是。外求有相佛。與汝不相似。欲識汝本心。非合亦非難。因茲悟道。付法偈云。真理本無名。因名顯真理。受得真實法。非真亦非偽。
第十祖脅尊者傳法偈云。真體自然真。因真說有理。領得真實法。無行亦無止。
第十一祖富那夜奢。時脅尊者。於一樹下。以手指樹下地告大眾曰。此地若變為金色。當
【現代漢語翻譯】 現代漢語譯本： 也叫香眾（Yixiang Zhong）。他最初跟隨優波鞠多（Upagupta）出家。尊者問：『你是為心出家呢，還是為身出家呢？』香眾回答：『我來出家，不是爲了身心而求利益。』尊者說：『不為身心，又是為誰出家呢？』香眾說：『出家者因為沒有我的緣故。沒有我的緣故，就是心不生滅。心不生滅，就是常。既然是常，佛也是常。心沒有形相，它的本體也是這樣。』尊者說：『你應當大悟，心自然明朗。依靠佛法，度化恒河沙數眾生。』傳法偈說：『通達本法心，無法也無非法。悟瞭如同未悟，無心得無得法。』
第六祖彌遮迦（Micchaka）傳法偈說：『無心也無可得，說得到也不叫法。若瞭解心不是心，才開始瞭解心心法。』
第七祖婆須蜜（Vasumitra）傳法偈說：『心如同虛空界，所示也等同虛空法。證得虛空時，無是也無非法。』
第八祖佛陀難提（Buddhanandi）傳法偈說：『虛空沒有內外，心法也像這樣。若瞭解虛空的緣故，就是通達真如理。』
第九祖伏馱蜜多（Buddhamitra）尊者，問佛陀難提尊者偈說：『父母不是我最親的人，誰是最親的人？諸佛不是我的道，誰是真正的道？』偈回答說：『你說與心親近，父母無法相比。你行與道相合，諸佛的心就是道。向外尋求有相的佛，與你並不相似。想要認識你的本心，不合也不難。』因此悟道。傳法偈說：『真理本來沒有名字，因為名字才顯現真理。接受到真實法，非真也非假。』
第十祖脅尊者（Parsva）傳法偈說：『真體自然真，因為真才說有理。領悟到真實法，無行也無止。』
第十一祖富那夜奢（Punyayashas）。當時脅尊者在一棵樹下，用手指著樹下的地告訴大眾說：『這塊地如果變成金色，就應當…』
【English Translation】 English version: Also named Yixiang Zhong. He initially joined Upagupta in becoming a monk. The Venerable asked: 'Did you become a monk for the sake of the mind, or for the sake of the body?' Yixiang Zhong replied: 'I came to become a monk, not seeking benefits for the sake of the body and mind.' The Venerable said: 'If not for the body and mind, then for whom did you become a monk?' Yixiang Zhong said: 'Those who become monks do so because of the absence of self. Because of the absence of self, the mind neither arises nor ceases. The mind neither arising nor ceasing is constancy. Since it is constant, the Buddha is also constant. The mind has no form, and its essence is also like this.' The Venerable said: 'You should have a great enlightenment, and your mind will naturally become clear. Relying on the Buddha's Dharma, liberate countless beings like the sands of the Ganges.' The Dharma transmission verse says: 'Penetrating the mind of the fundamental Dharma, there is neither Dharma nor non-Dharma. Enlightenment is the same as non-enlightenment, obtaining no mind and obtaining no Dharma.'
The sixth patriarch, Micchaka's Dharma transmission verse says: 'No mind and nothing to be obtained, what is said to be obtained is not called Dharma. If you understand that the mind is not the mind, then you begin to understand the mind-Dharma.'
The seventh patriarch, Vasumitra's Dharma transmission verse says: 'The mind is like the realm of empty space, and what is shown is equal to the Dharma of empty space. When emptiness is realized, there is neither is nor is not Dharma.'
The eighth patriarch, Buddhanandi's Dharma transmission verse says: 'Empty space has no inside or outside, and the mind-Dharma is also like this. If you understand the reason for empty space, then you have attained the true Suchness principle.'
The ninth patriarch, Venerable Buddhamitra, asked Venerable Buddhanandi in a verse: 'Parents are not my closest relatives, who is the closest? The Buddhas are not my path, who is the true path?' The verse replied: 'You say that you are close to the mind, parents cannot compare. Your actions are in accordance with the path, the minds of the Buddhas are the path. Seeking a Buddha with form externally is not similar to you. If you want to know your original mind, it is neither united nor difficult.' Because of this, he attained enlightenment. The Dharma transmission verse says: 'True principle originally has no name, because of names, true principle is revealed. Receiving the true Dharma, it is neither true nor false.'
The tenth patriarch, Venerable Parsva's Dharma transmission verse says: 'The true essence is naturally true, because of truth, there is reason to speak. Understanding the true Dharma, there is neither action nor cessation.'
The eleventh patriarch, Punyayashas. At that time, Venerable Parsva, under a tree, pointed to the ground under the tree and told the assembly: 'If this ground turns into gold, then it should...'
有聖者而入此會。言當未久。須臾之頃。以為金色。尊者舉手。而見一人當會前立。尊者曰。汝從何來。夜奢曰。我心非往。尊者曰。何處所住。夜奢曰。我心非止。尊者曰。汝不定耶。夜奢曰。諸佛亦然。尊者曰。汝非諸佛。夜奢曰。諸佛亦非。爾時夜奢說偈贊曰。師坐金色地。常說真實義。回光而照我。令入三摩諦。又傳法偈云。迷悟如隱顯。明暗不相離。今付隱顯法。非一亦非二。
第十二祖馬鳴。尊者傳法偈云。隱顯即本法。明暗元不二。今付悟了法。非取亦非棄。
第十三祖毗羅尊者傳法偈云。非隱非顯法。說是真實際。悟此隱顯法。非愚亦非智。
第十四祖龍樹尊者。行化到南印土。彼國人多修福業。不會佛理。唯行小辯。不具大智。及問佛性。而云。佈施。我求福業。非解佛性。汝會佛性。為我說之。師曰。汝欲學道。先除我慢。生恭敬心方得佛性。眾曰。佛性大小。師曰。非汝所知。非說大小。若說大小。即是大小。非佛性也。彼眾曰。我欲棄小辯歸於大海。龍樹即為說法。對大眾而現異相。身如月輪。當於座上。唯聞說法。不睹其形。彼眾有一長者。名曰提婆。謂諸眾曰。識此瑞不。彼眾曰。非其大聖。誰能識也。爾時提婆。心根宿凈。亦見其相。默然契會。乃告眾曰。師現佛
【現代漢語翻譯】 現代漢語譯本：有聖者進入這個集會。他說的時間不會太長，片刻之間，一切都變成了金色。尊者舉起手，看到一個人站在集會的前面。尊者問：『你從哪裡來？』 夜奢（Yaksha）說：『我的心沒有來處。』 尊者問：『你住在哪裡？』 夜奢說：『我的心沒有止處。』 尊者問：『你沒有定處嗎？』 夜奢說：『諸佛也是如此。』 尊者說：『你不是諸佛。』 夜奢說：『諸佛也不是。』 當時，夜奢說了偈語讚歎道：『老師坐在金色的地上，常說真實的意義，回過光來照耀我，令我進入三摩地（Samadhi，一種冥想狀態）。』 又傳法偈說：『迷惑和覺悟就像隱藏和顯現，光明和黑暗不相分離。現在付託這隱藏和顯現的法，它不是一，也不是二。』
第十二祖馬鳴（Ashvaghosa）。尊者傳法偈說：『隱藏和顯現就是根本的法，光明和黑暗原本不是二。現在付託這覺悟了的法，不是取，也不是舍。』
第十三祖毗羅（Kapimala）尊者傳法偈說：『非隱藏非顯現的法，說的是真實實際。領悟這隱藏和顯現的法，不是愚蠢，也不是智慧。』
第十四祖龍樹（Nagarjuna）尊者。游化到南印度。那個國家的人大多修行福業，不理解佛理，只進行小的辯論，不具備大的智慧。有人問他關於佛性的問題，他們說：『佈施，我求的是福業，不是理解佛性。你理解佛性，為我說說。』 龍樹尊者說：『你想要學道，先去除我慢，生起恭敬心才能得到佛性。』 眾人問：『佛性有大小嗎？』 龍樹尊者說：『不是你們所能知道的，不能說大小。如果說大小，那就是大小，不是佛性。』 那些人說：『我想要捨棄小的辯論，歸於大海。』 龍樹尊者就為他們說法，對大眾顯現奇異的景象，身體像月輪一樣，在座位上，只聽到說法，看不到他的形體。那些人中有一位長者，名叫提婆（Deva），對眾人說：『認識這種瑞相嗎？』 眾人說：『不是大聖，誰能認識呢？』 當時提婆，心根宿世清凈，也看到了這種景象，默默地契合領會，於是告訴眾人說：『老師顯現佛』
【English Translation】 English version: A sage entered this assembly. He said that it would not be long, and in a moment, everything turned golden. The Venerable One raised his hand and saw a person standing in front of the assembly. The Venerable One asked, 'Where do you come from?' Yaksha (夜奢) said, 'My mind has no coming.' The Venerable One asked, 'Where do you reside?' Yaksha said, 'My mind has no dwelling.' The Venerable One asked, 'Are you not settled?' Yaksha said, 'The Buddhas are also like this.' The Venerable One said, 'You are not the Buddhas.' Yaksha said, 'The Buddhas are also not.' At that time, Yaksha spoke a verse of praise, saying, 'The teacher sits on the golden ground, constantly speaking the true meaning, turning the light to shine on me, causing me to enter Samadhi (三摩諦, a state of meditation).' Another Dharma transmission verse says, 'Delusion and enlightenment are like concealment and manifestation, light and darkness are not separate. Now I entrust this Dharma of concealment and manifestation, it is neither one nor two.'
The twelfth ancestor, Ashvaghosa (馬鳴). The Venerable One's Dharma transmission verse says, 'Concealment and manifestation are the fundamental Dharma, light and darkness are originally not two. Now I entrust this enlightened Dharma, it is neither taking nor abandoning.'
The thirteenth ancestor, Kapimala (毗羅), the Venerable One's Dharma transmission verse says, 'The Dharma that is neither concealed nor manifested speaks of true reality. Understanding this Dharma of concealment and manifestation is neither foolishness nor wisdom.'
The fourteenth ancestor, Nagarjuna (龍樹). He traveled and transformed beings in South India. The people of that country mostly cultivated meritorious deeds, not understanding Buddhist principles, only engaging in small debates, not possessing great wisdom. Someone asked him about Buddha-nature, and they said, 'Giving, I seek meritorious deeds, not understanding Buddha-nature. You understand Buddha-nature, tell me about it.' Nagarjuna said, 'If you want to learn the Way, first remove your arrogance, and generate a respectful mind to obtain Buddha-nature.' The crowd asked, 'Does Buddha-nature have size?' Nagarjuna said, 'It is not what you can know, it cannot be spoken of in terms of size. If you speak of size, then that is size, not Buddha-nature.' Those people said, 'I want to abandon small debates and return to the great ocean.' Nagarjuna then preached the Dharma to them, manifesting extraordinary signs to the assembly, his body like a moon wheel, on the seat, only the Dharma was heard, his form was not seen. Among those people was an elder named Deva (提婆), who said to the crowd, 'Do you recognize this auspicious sign?' The crowd said, 'If not for a great sage, who could recognize it?' At that time, Deva, whose mind roots were pure from past lives, also saw this sign, silently agreeing and understanding, and then told the crowd, 'The teacher manifests Buddha'
性之義。非師身者。無相三昧。形如滿月。佛性之義也。語未訖。師即現本身。座上說偈曰。身現滿月相。以表諸佛體。說法無其形。用辯非聲色。又傳法偈云。為明隱顯法。方說解脫理。於法心不證。無瞋亦無喜。
第十五祖迦那提婆尊者傳法偈云。本對傳法人。為說解脫理。於法實無證。無終亦無始。
第十六祖羅睺羅尊者傳法偈云。於法實無證。不取亦不離。法非有無相。內外云何起。
第十七祖僧迦難提尊者傳法偈云。心地本無生。因種從緣起。緣種不相妨。華果亦復爾。
第十八祖伽耶舍多。初第十七祖僧迦難提。因至其舍。忽見一子。手執銅鏡而至師所。尊者曰。子幾歲耶。子曰。我當百歲。是時尊者見答百歲。覆問曰。汝當無知。看甚幼小。答吾百歲。非其理也。子曰。我不會理。正當百歲。尊者曰。子善機耶。子曰。佛偈云。若人生百歲。不會諸佛機。未若生一日。而得決了之。時尊者敬之深知是聖。又徴問曰。汝執此鏡。意況如何。爾時童子。以偈答曰。諸佛大圓鏡。內外無瑕翳。兩人同得見。心眼俱相似。父母見子奇異。遂捨出家。尊者即領游化。至一古寺。而為受戒。名曰伽耶舍多。于彼殿上。有銅鈴被風搖響。尊者問曰。彼風鳴耶。彼鈴鳴耶。彼銅鳴耶。子曰。我
【現代漢語翻譯】 現代漢語譯本： 關於『性』的意義。如果不是老師的身體，那就是無相三昧（一種禪定狀態），其形狀如同滿月，這就是佛性的意義。話還沒說完，老師就顯現出自己的真身，在座位上說偈語：『身現滿月相，以表諸佛體。說法無其形，用辯非聲色。』又傳法偈說：『為明隱顯法，方說解脫理。於法心不證，無瞋亦無喜。』
第十五祖迦那提婆（Kanadeva）尊者傳法偈說：『本對傳法人，為說解脫理。於法實無證，無終亦無始。』
第十六祖羅睺羅（Rahula）尊者傳法偈說：『於法實無證，不取亦不離。法非有無相，內外云何起。』
第十七祖僧迦難提（Sanghanandi）尊者傳法偈說：『心地本無生，因種從緣起。緣種不相妨，華果亦復爾。』
第十八祖伽耶舍多（Gayashata）。當初第十七祖僧迦難提，因為到他家，忽然看見一個孩子，手裡拿著銅鏡來到老師那裡。尊者問：『你幾歲了？』孩子說：『我當一百歲。』當時尊者見他回答一百歲，反問道：『你應當沒有知識，看起來很年幼，回答說一百歲，這不是道理。』孩子說：『我不會說理，正當一百歲。』尊者說：『你很有機智啊。』孩子說：『佛偈說：若人生百歲，不會諸佛機，未若生一日，而得決了之。』當時尊者敬佩他，深深知道他是聖人。又徵詢問道：『你拿著這面鏡子，意圖說明什麼？』當時童子用偈語回答說：『諸佛大圓鏡，內外無瑕翳。兩人同得見，心眼俱相似。』父母見兒子奇異，於是捨棄他出家。尊者就帶領他遊歷教化，到了一座古寺，為他授戒，名叫伽耶舍多。在那座殿上，有銅鈴被風吹動發出響聲。尊者問：『是風在鳴叫嗎？是鈴在鳴叫嗎？是銅在鳴叫嗎？』孩子說：『我』
【English Translation】 English version: The meaning of 'nature'. If it is not the teacher's body, it is the Anupalabdhi Samadhi (a state of meditative absorption), shaped like a full moon, which is the meaning of Buddha-nature. Before the words were finished, the teacher manifested his true form and said in a verse from the seat: 'The body manifests the form of a full moon, to represent the essence of all Buddhas. Explaining the Dharma has no form, using arguments that are neither sound nor color.' Also, the Dharma transmission verse says: 'To clarify the hidden and manifest Dharma, one speaks of the principle of liberation. If the mind does not realize the Dharma, there is neither anger nor joy.'
The fifteenth patriarch, Venerable Kanadeva, said in his Dharma transmission verse: 'Originally speaking to the Dharma transmitter, to explain the principle of liberation. In the Dharma, there is truly no realization, no end and no beginning.'
The sixteenth patriarch, Venerable Rahula, said in his Dharma transmission verse: 'In the Dharma, there is truly no realization, neither grasping nor abandoning. The Dharma is neither existent nor non-existent, how can inside and outside arise?'
The seventeenth patriarch, Venerable Sanghanandi, said in his Dharma transmission verse: 'The ground of the mind is originally unborn, the seed arises from conditions. The conditioned seeds do not obstruct each other, flowers and fruits are also like this.'
The eighteenth patriarch, Gayashata. Initially, the seventeenth patriarch, Sanghanandi, happened to visit his house and suddenly saw a child holding a bronze mirror coming to the teacher. The Venerable asked: 'How old are you?' The child said: 'I am about a hundred years old.' At that time, the Venerable, seeing him answer a hundred years old, asked back: 'You should be without knowledge, looking very young, answering that you are a hundred years old, this is not reasonable.' The child said: 'I do not know how to reason, I am exactly a hundred years old.' The Venerable said: 'You are very clever.' The child said: 'The Buddha verse says: If a person lives a hundred years, without understanding the Buddha's mechanism, it is not as good as living one day, and attaining decisive understanding.' At that time, the Venerable respected him, deeply knowing that he was a sage. He further inquired: 'What do you intend to illustrate by holding this mirror?' At that time, the child answered in a verse: 'The great round mirror of all Buddhas, inside and outside without flaws or blemishes. Two people can see it together, the mind's eye is similar.' The parents, seeing their son as extraordinary, then relinquished him to become a monk. The Venerable then led him on a journey of teaching and transformation, arriving at an ancient temple, and ordained him, naming him Gayashata. In that hall, there was a bronze bell that was ringing in the wind. The Venerable asked: 'Is the wind ringing? Is the bell ringing? Is the bronze ringing?' The child said: 'I'
心鳴耳。非風銅鈴。尊者曰。非風銅鈴我心誰耳。子曰。二俱寂靜。非三昧耶。尊者曰。善哉真比丘。善會諸佛理。善說諸法要。善識真實義。又告曰。我今將此法眼藏。付囑于汝。汝受吾偈。當行化之。偈曰。心地本無生。因種從緣起。緣種不相妨。華果亦復爾。伽耶舍多。后付鳩摩羅多傳法偈曰。有種有心地。因緣能發萌。于緣不相礙。當生生不生。
第十九祖鳩摩羅多尊者傳法偈云。性上本無生。為對求人說。於法既無得。何懷決不決。
第二十祖阇夜多尊者傳法偈云。言下合無生。同於法界性。若能如是解。通達事理竟。
第二十一婆修槃頭尊者傳法偈云。泡幻同無礙。如何不了悟。達法在其中。非今亦非古。
第二十二祖摩拿羅付鶴勒尊者。傳法偈后。即從座起。踴身虛空。作十八變訖。卻歸本座。以手指地。化為一泉。而說偈言。心地清凈泉。龍潤於一切。從地而涌出。遍滿十方濟。又傳法偈云。心逐萬境轉。轉處實能幽。隨流認得性。無喜亦無憂。
第二十三祖鶴勒尊者付法已竟。即從座起。踴身虛空。作十八變已。卻歸本座。寂然滅度。爾時大眾。欲分舍利。各自起塔。臨阇維訖。欲分舍利。爾時尊者。現身說偈。一法一切法。一切一法攝。吾身非有無。何分一切塔
【現代漢語翻譯】 現代漢語譯本 心在鳴響，耳朵也在鳴響。不是風聲，也不是銅鈴的聲音。尊者問道：『如果不是風聲，也不是銅鈴的聲音，那麼是誰在我的心中和耳朵里鳴響呢？』 子回答說：『二者都處於寂靜的狀態。這難道不是三昧（Samadhi，一種精神上的高度集中狀態）嗎？』 尊者說：『說得好啊，真正的比丘（Bhikkhu，佛教僧侶），善於領會諸佛的道理，善於解說諸法的要義，善於認識真實的意義。』 又告訴他說：『我現在將這法眼藏（Dharmacakṣu，佛法的精髓）交付給你。你接受我的偈語，應當去弘揚教化。』 偈語說：『心地本來沒有生滅，因緣種子從緣而起。各種因緣種子互不妨礙，花和果的生長也是這樣。』 伽耶舍多（Gayāśata）之後，將法傳給鳩摩羅多（Kumāralāta），傳法偈語說：『有種子，有心地，因緣能夠使它發芽生長。各種因緣互不障礙，應當生長卻又好像沒有生長。』
第十九祖鳩摩羅多尊者傳法偈語說：『自性上本來沒有生滅，這是爲了對那些尋求真理的人說的。對於佛法既然沒有什麼可以獲得，又何必懷有決斷或不決斷的念頭呢？』
第二十祖阇夜多尊者傳法偈語說：『在言語之下就能領悟無生（Anutpāda，不生不滅）的道理，這與法界（Dharmadhātu，宇宙萬法的總稱）的自性相同。如果能夠這樣理解，就能通達事和理的究竟。』
第二十一祖婆修槃頭尊者傳法偈語說：『泡沫和幻影一樣，都沒有阻礙。為什麼不能了悟呢？通達佛法就在其中，不是現在才有的，也不是過去才有的。』
第二十二祖摩拿羅（Manoratha）將法傳給鶴勒（Haklenayasas）尊者。傳法偈語之後，就從座位上站起來，躍身到空中，顯現十八種變化，然後回到原來的座位，用手指著地面，地面化為一眼泉水，並說偈語道：『心地清凈的泉水，滋潤著一切。從地底下涌出來，遍滿十方世界，救濟眾生。』 又傳法偈語說：『心隨著萬境而轉動，轉動之處實在幽深。順著流轉認識自性，就沒有喜悅，也沒有憂愁。』
第二十三祖鶴勒尊者傳法完畢，就從座位上站起來，躍身到空中，顯現十八種變化之後，回到原來的座位，寂然入滅。當時大眾想要分割捨利（Śarīra，遺骨），各自建造佛塔。在焚燒遺體完畢，想要分割捨利的時候，尊者顯現身形，說偈語道：『一法就是一切法，一切法都包含在一法之中。我的身體不是有，也不是無，為什麼要分割一切佛塔呢？』
【English Translation】 English version The heart resonates, and the ears resonate. It is neither the sound of wind nor the sound of a copper bell. The Venerable asked, 'If it is neither the sound of wind nor the sound of a copper bell, then who is it that resonates in my heart and ears?' The son replied, 'Both are in a state of stillness. Is this not Samadhi (a state of profound spiritual absorption)?' The Venerable said, 'Well said, true Bhikkhu (Buddhist monk), skilled in understanding the principles of all Buddhas, skilled in explaining the essentials of all Dharmas, skilled in recognizing the true meaning.' He further said, 'I now entrust this Dharma-eye Treasury (Dharmacakṣu, the essence of the Buddha's teachings) to you. Receive my verse and go forth to transform and teach.' The verse says, 'The ground of the mind is fundamentally without arising, the seeds of causes arise from conditions. The various seeds of conditions do not obstruct each other, and the flowering and fruiting are also like this.' Gayāśata later transmitted the Dharma to Kumāralāta, with the transmission verse saying, 'There are seeds, there is the ground of the mind, conditions can cause them to sprout. In relation to conditions, there is no obstruction; there should be arising, yet it seems as if there is no arising.'
The nineteenth patriarch, Venerable Kumāralāta, said in his Dharma transmission verse: 'In nature, there is fundamentally no arising; this is spoken for those who seek the truth. Since there is nothing to be gained from the Dharma, why harbor thoughts of deciding or not deciding?'
The twentieth patriarch, Venerable Śākyata, said in his Dharma transmission verse: 'Upon hearing the words, one merges with the principle of no-birth (Anutpāda, non-arising and non-ceasing), which is the same as the nature of the Dharmadhātu (the totality of all phenomena in the universe). If one can understand in this way, one will thoroughly comprehend the ultimate of both phenomena and principle.'
The twenty-first patriarch, Venerable Vasubandhu, said in his Dharma transmission verse: 'Bubbles and illusions are equally without obstruction. Why not awaken to this? Realization of the Dharma is within this, it is neither new nor old.'
The twenty-second patriarch, Manoratha, transmitted the Dharma to Venerable Haklenayasas. After the Dharma transmission verse, he rose from his seat, leaped into the sky, manifested eighteen transformations, and then returned to his original seat. He pointed to the ground, and the ground transformed into a spring, and he spoke the verse: 'The pure spring of the mind-ground, nourishes all things. It springs forth from the earth, pervading the ten directions, saving all beings.' He also transmitted the Dharma verse, saying: 'The mind follows the myriad realms, the place of turning is truly profound. Following the flow, recognize the nature, there is neither joy nor sorrow.'
After the twenty-third patriarch, Venerable Haklenayasas, completed the Dharma transmission, he rose from his seat, leaped into the sky, manifested eighteen transformations, and then returned to his original seat, entering into peaceful extinction. At that time, the assembly wished to divide the Śarīra (relics), and each built a pagoda. After the cremation was completed, as they were about to divide the relics, the Venerable manifested his form and spoke the verse: 'One Dharma is all Dharmas, all Dharmas are contained within one Dharma. My body is neither existent nor nonexistent, why divide all the pagodas?'
。又傳法偈云。認得心性時。可說不思議。了了無所得。得時不說知。
第二十四祖師子尊者傳法偈云。正說知見時。知見俱是心。當心即知見。知見即於今。
第二十五祖婆舍多尊者傳法偈云。聖人說知見。當境無非是。我今悟真性。無道亦無理。
第二十六祖不如密多尊者傳法偈云。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智。
第二十七祖般若多羅尊者傳法偈云。心地生諸種。因事復因理。果滿菩提圓。華開世界起。西天波羅提尊者。化異見王。現神通力。乘雲至王殿前。爾時大王。問乘雲者曰。汝為是邪。汝為是正。波羅提尊者答曰。我非邪正。而來正邪。大王。若正。我無邪正。王又問曰。何者是佛。波羅提曰。見性是佛。王曰。師見性不。波羅提曰。我見佛性。王曰。性在何處。波羅提曰。性在作用。王曰。是何作用。今不睹見。波羅提曰。今現作用。王自不識。王曰。師既所見云有作用。當於我處而有之不。波羅提曰。王若作用。現前總是。王若不用。體亦難見。王曰。若當用之。幾處出現。師曰。若出用時。當有其八。卓立雲端。以偈告曰。在胎曰身。處世名人。在眼曰見。在耳曰聞。在鼻辯氣。在口談論。在手執捉。在腳運奔。遍現俱該法界。收攝不出微塵。識
【現代漢語翻譯】 現代漢語譯本： 又有一首傳法偈說：『當真正認識到心性的時候，可以說它是不可思議的。完全明瞭之後就沒有任何所得，真正得到的時候是無法用言語表達的。』 第二十四祖師子尊者（Simha Bhikshu）的傳法偈說：『當正確地說到知見的時候，知見全部都是心。當下這個心就是知見，知見就在當下。』 第二十五祖婆舍多尊者（Vasasita）的傳法偈說：『聖人所說的知見，面對任何境界沒有不是真理的。我現在領悟了真性，沒有道也沒有理。』 第二十六祖不如密多尊者（Punyamitra）的傳法偈說：『真性是心地的寶藏，沒有頭也沒有尾。隨著因緣而化育萬物，爲了方便就稱它為智慧。』 第二十七祖般若多羅尊者（Prajnatara）的傳法偈說：『心地產生各種種子，因為事情也因為道理。果實圓滿菩提成就，蓮花開放世界顯現。』西天波羅提尊者（Paramati），爲了教化持不同見解的國王，顯現神通力量，乘雲來到國王的殿前。當時國王問乘雲而來的人說：『你是邪還是正？』波羅提尊者回答說：『我不是邪也不是正，而是來端正邪的。大王，如果一切都是正，我就沒有必要來端正邪了。』國王又問：『什麼是佛？』波羅提說：『見性就是佛。』國王說：『師父你見性了嗎？』波羅提說：『我見到了佛性。』國王說：『性在什麼地方？』波羅提說：『性在作用之中。』國王說：『是什麼作用？我現在沒有看到。』波羅提說：『現在就在顯現作用，只是你自己不認識。』國王說：『師父既然說你見到了，並且說有作用，那麼在我這裡也有作用嗎？』波羅提說：『大王如果運用它，那麼眼前的一切都是它的顯現。大王如果不運用它，那麼它的本體也很難見到。』國王說：『如果運用它，會在哪些地方出現？』師父說：『如果它顯現作用的時候，會有八種表現。』於是站立在雲端，用偈語說道：『在母胎中叫做身，處在世間叫做人。在眼睛裡叫做見，在耳朵里叫做聞。在鼻子里分辨氣味，在口中進行談論。在手中執持抓取，在腳下行走奔跑。普遍顯現包含整個法界，收攝起來也不離開微小的微塵。』要知道
【English Translation】 English version: Furthermore, there is a transmission verse that says: 'When one truly recognizes the nature of mind, it can be said to be inconceivable. After complete understanding, there is nothing to be gained; when truly attained, it cannot be expressed in words.' The transmission verse of the twenty-fourth ancestor, Simha Bhikshu (師子尊者), says: 'When correctly speaking of knowledge and views, all knowledge and views are the mind. This very mind is knowledge and views; knowledge and views are in this very moment.' The transmission verse of the twenty-fifth ancestor, Vasasita (婆舍多尊者), says: 'The knowledge and views spoken of by sages, facing any circumstance, are all truth. I now realize the true nature; there is neither path nor reason.' The transmission verse of the twenty-sixth ancestor, Punyamitra (不如密多尊者), says: 'True nature is the treasury of the mind-ground, without head or tail. Responding to conditions, it transforms all things; for convenience, it is called wisdom.' The transmission verse of the twenty-seventh ancestor, Prajnatara (般若多羅尊者), says: 'The mind-ground produces all kinds of seeds, because of events and because of principles. When the fruit is full, Bodhi is complete; when the flower blooms, the world arises.' Paramati (波羅提尊者) of Western India, in order to transform a king with differing views, manifested supernatural powers and arrived on a cloud before the king's palace. At that time, the king asked the one who came on the cloud: 'Are you evil or righteous?' Paramati replied: 'I am neither evil nor righteous, but I come to rectify evil. Great King, if everything were righteous, there would be no need for me to come and rectify evil.' The king then asked: 'What is Buddha?' Paramati said: 'Seeing the nature is Buddha.' The king said: 'Master, have you seen the nature?' Paramati said: 'I have seen the Buddha-nature.' The king said: 'Where is the nature?' Paramati said: 'The nature is in its function.' The king said: 'What is its function? I do not see it now.' Paramati said: 'It is manifesting its function now, but you yourself do not recognize it.' The king said: 'Since you say you have seen it and that it has function, does it also have function in my place?' Paramati said: 'If the Great King uses it, then everything before you is its manifestation. If the Great King does not use it, then its essence is also difficult to see.' The king said: 'If it is used, in how many places does it appear?' The master said: 'If it manifests its function, it will have eight expressions.' Then, standing on the cloud, he said in verse: 'In the womb, it is called the body; in the world, it is called a person. In the eyes, it is called seeing; in the ears, it is called hearing. In the nose, it distinguishes scents; in the mouth, it engages in discussion. In the hands, it holds and grasps; in the feet, it walks and runs. It universally manifests and encompasses the entire Dharma realm; when contracted, it does not leave even the smallest dust mote.' Know that
者知是佛性。不識者喚作精魂。
此土初祖菩提達磨多羅。南天竺國王第三之子。常好理論。心念眾生。而不識佛。又自嘆曰。世有形法。而易了之。唯佛心法。難有會者。爾時般若多羅尊者。至於其國。王賜一寶珠。其珠光明。璨然殊妙。尊者見已。用珠試曰。此寶珠者。有大光明。能照於物。更有好珠。能勝此不。菩提多羅曰。此是世寶。未得為上。于諸光中。智光為上。此是世明。未得為上。于諸明中。心明第一其此珠者。所有光明。不能自照。要假智光。智辯於此。既辯此已。即知是珠。既知是珠。即明其寶。若明其寶。寶不自寶。若辯其珠。珠不自珠。珠不自珠者。要假智珠而辯世珠。寶不自寶者。要假法寶以明俗寶。然則師有其道。其寶既現。眾生有道。心寶亦然。尊者異之。因出家悟道。遂行化此土。寶誌識是傳佛心印觀音聖人。師述安心法門云。迷時人逐法。解時法逐人。解則識攝色。迷則色攝識。但有心分別計校自心現量者。悉皆是夢。若識心寂滅無一動念處。是名正覺。
問。云何自心現。
答。見一切法有。有自不有。自心計作有。見一切法無。無自不無。自心計作無。乃至一切法亦如是。並是自心計作有。自心計作無。又若人造一切罪。自見己之法王。即得解脫。若從事
【現代漢語翻譯】 現代漢語譯本： 知曉這些的就是佛性（Buddha-nature）。不認識的就稱作精魂。
此土（指中國）的初祖菩提達磨多羅（Bodhidharma，意為覺悟的法），是南天竺（South India）國王的第三個兒子。他常常喜歡辯論，心中想著眾生，但是不認識佛。又自己感嘆說：『世間有形的事物和方法，還容易瞭解。只有佛的心法，難以有人領會。』當時般若多羅尊者（Prajnatara）來到他的國家。國王賜給他一顆寶珠，這顆珠子光明燦爛，非常奇妙。尊者見到后，用珠子來試探他說：『這顆寶珠，有很大的光明，能夠照亮物體。還有更好的珠子，能夠勝過它嗎？』菩提多羅說：『這是世間的寶物，還不能算是最好的。在各種光芒中，智慧的光芒才是最好的。這是世間的光明，還不能算是最好的。在各種光明中，心（mind）的光明才是第一。這顆珠子，它自身的光明，不能自己照亮自己，一定要藉助智慧的光芒，才能辨別它。既然辨別了它，就知道它是珠子。既然知道它是珠子，就明白了它的寶貴。如果明白了它的寶貴，寶物不是自己寶貴自己。如果辨別這顆珠子，珠子不是自己辨別自己。珠子不是自己辨別自己，一定要藉助智慧的珠子來辨別世間的珠子。寶物不是自己寶貴自己，一定要藉助佛法的寶物來明白世俗的寶物。』既然如此，那麼老師掌握了其中的道理，寶物就顯現出來了。眾生掌握了其中的道理，心中的寶物也是這樣。尊者對他感到驚異，因此他出家悟道，於是到此土來教化。寶誌（Baozhi）認識到他是傳佛心印的觀音（Avalokitesvara）聖人。大師闡述安心法門說：『迷惑的時候，人追逐法。覺悟的時候，法追逐人。覺悟的時候，意識就能攝取外境。迷惑的時候，外境就能攝取意識。只要用心去分別計較自己心中顯現的現象，全部都是夢。如果認識到心寂滅，沒有一絲念頭生起的地方，這就叫做正覺（samyak-sambuddha）。』
問：什麼是自心現？
答：見到一切法存在，存在不是它自己存在，是自心認為它存在。見到一切法不存在，不存在不是它自己不存在，是自心認為它不存在。乃至一切法也是這樣，都是自心認為它存在，自心認為它不存在。又如果有人造作一切罪業，自己見到自己的法王（Dharma Raja），就能得到解脫。如果從事相上……
【English Translation】 English version: Those who know this are aware of Buddha-nature. Those who do not recognize it call it the vital spirit.
The first patriarch of this land (referring to China), Bodhidharma (Bodhidharma-tara, meaning 'Awakened Dharma'), was the third son of the king of South India. He often enjoyed debating and was mindful of sentient beings, but he did not recognize the Buddha. He lamented, 'Worldly forms and methods are easy to understand, but the Dharma of the Buddha's mind is difficult for anyone to comprehend.' At that time, the Venerable Prajnatara arrived in his kingdom. The king gifted him a precious jewel, which shone with extraordinary brilliance. Upon seeing it, the Venerable used the jewel to test him, saying, 'This precious jewel has great light and can illuminate objects. Is there a better jewel that can surpass it?' Bodhidharma replied, 'This is a worldly treasure, not yet the highest. Among all lights, the light of wisdom is the highest. This is worldly brightness, not yet the highest. Among all brightness, the brightness of the mind is the first. The light of this jewel cannot illuminate itself; it must rely on the light of wisdom to discern it. Having discerned it, one knows it is a jewel. Knowing it is a jewel, one understands its preciousness. If one understands its preciousness, the treasure does not treasure itself. If one discerns this jewel, the jewel does not discern itself. The jewel does not discern itself; it must rely on the jewel of wisdom to discern the worldly jewel. The treasure does not treasure itself; it must rely on the treasure of the Dharma to understand the mundane treasure.' Therefore, the teacher possesses the Way, and the treasure manifests. Sentient beings possess the Way, and the treasure of the mind is the same. The Venerable was amazed by him, so he renounced his home, awakened to the Way, and then came to this land to teach. Baozhi recognized him as the Avalokitesvara saint who transmits the mind-seal of the Buddha. The master expounded the Dharma-gate of pacifying the mind, saying, 'When deluded, people chase after the Dharma. When enlightened, the Dharma chases after people. When enlightened, consciousness can grasp external objects. When deluded, external objects can grasp consciousness. As long as one uses the mind to discriminate and calculate the phenomena that appear in one's mind, all are dreams. If one recognizes the mind's quiescence, the place where not a single thought arises, this is called Right Enlightenment (samyak-sambuddha).'
Question: What is the manifestation of one's own mind?
Answer: Seeing that all dharmas exist, existence is not of its own accord; it is the mind that considers it to exist. Seeing that all dharmas do not exist, non-existence is not of its own accord; it is the mind that considers it not to exist. And so it is with all dharmas; all are considered by the mind to exist, and considered by the mind not to exist. Furthermore, if a person commits all kinds of sins, and sees their own Dharma Raja (Dharma King), they will attain liberation. If one engages in phenomena...
上得解者。氣力壯。從事中見法者。即處處不失念。從文字解者。氣力弱。即事即法者。深從汝種種運為。跳踉顛蹶。悉不出法界。亦不入法界。若以界入界。即是癡人。凡有所施為。終不出法界心。何以故。心體是法界故。
問。世間人種種學問。云何不得道。
答。由見己故。不得道。己者我也。至人逢苦不憂。遇樂不喜。由不見己故。所以不知苦樂者。由亡己故。得至虛無。己自尚亡。更有何物而不亡也。
問。諸法既空。阿誰修道。
答。有阿誰。須修道。若無阿誰。即不須修道。阿誰者。亦我也。若無我者。逢物不生是非。是者我自是。而物非是也。非者我自非。而物非非也。即心無心。是為通達佛道。即物不起見。名為達道。逢物直達知其本原。此人慧眼開。智者任物不任己。即無取捨違順。愚者任己不任物。即有取捨違順。不見一物。名為見道。不行一物。名為行道。即一切處無。處即是法處。即作處無作處。無作法。即見佛。若見相時。則一切處見鬼。取相故墮地獄。觀法故得解脫。若見憶想分別。即受鑊湯爐炭等事。現見生死相。若見法界性。即涅槃性。無憶想分別。即是法界性。心非色。故非有。用而不廢。故非無。又用而常空。故非有。空而常用。故非無。傳法偈云
【現代漢語翻譯】 現代漢語譯本 得到真解的人，氣力充沛。在實踐中領悟佛法的人，就能時時刻刻不失去正念。從文字表面理解佛法的人，氣力虛弱。能做到即事即法的人，深刻地明白你的一切行為，跳躍跌倒，都未曾超出法界，也未曾進入法界。如果用界來進入界，那就是愚癡的人。凡是所有的作為，最終都無法超出法界之心。為什麼呢？因為心的本體就是法界。
問：世間人有各種各樣的學問，為什麼不能得道？
答：因為執著于自我的緣故，不能得道。這個『己』就是『我』。得道的人遇到苦難不憂愁，遇到快樂不歡喜，因為不執著于自我的緣故。所以，不知道什麼是苦樂的人，是因為已經忘卻了自我。自我尚且已經忘卻，還有什麼事物不能忘卻呢？
問：既然一切諸法都是空性的，那麼是誰在修行呢？
答：如果有『誰』，就需要修行。如果沒有『誰』，就不需要修行。這個『誰』，也是指『我』。如果沒有『我』，遇到事物就不會產生是非之見。說是，是因為我認為是對的，而事物未必是對的。說不是，是因為我認為是不對的，而事物未必是不對的。心無所住，這就是通達佛道。對事物不起分別之見，就叫做通達真理。遇到事物直接通達，知道它的本源，這個人就開啟了智慧之眼。有智慧的人順應事物而不固執己見，就沒有取捨違逆。愚笨的人固執己見而不順應事物，就會有取捨違逆。不執著于任何事物，就叫做見道。不執著于任何行為，就叫做行道。在一切處都無所執著，這個『無處』就是法處。在作為中無所作為，無所作為的法，就是見到佛。如果執著于外相，那麼在一切處都會見到鬼。因為執著于外相，所以會墮入地獄。觀察法性，就能得到解脫。如果執著于憶想分別，就會遭受鑊湯爐炭等苦。這都是顯現的生死之相。如果見到法界之性，那就是涅槃之性。沒有憶想分別，就是法界之性。心不是色，所以不是有。作用而不停止，所以不是無。又作用而常常是空性的，所以不是有。空性而常常起作用，所以不是無。傳法偈說：
【English Translation】 English version Those who understand the true meaning have strong energy. Those who see the Dharma in practice are mindful at all times. Those who understand the Dharma from the surface of the words have weak energy. Those who can immediately see the Dharma in things deeply understand all your actions. Jumping and stumbling do not go beyond the Dharmadhatu, nor do they enter the Dharmadhatu. If you use a realm to enter a realm, you are a foolish person. All actions ultimately cannot go beyond the mind of the Dharmadhatu. Why? Because the essence of the mind is the Dharmadhatu.
Question: Why can't people in the world with all kinds of learning attain the Tao?
Answer: Because they are attached to themselves, they cannot attain the Tao. The 'self' is 'I'. An enlightened person is not sad when encountering suffering, nor happy when encountering joy, because they are not attached to themselves. Therefore, those who do not know what suffering and joy are have forgotten themselves. If the self is already forgotten, what else cannot be forgotten?
Question: Since all Dharmas are empty, who is practicing?
Answer: If there is 'who', then there is a need to practice. If there is no 'who', then there is no need to practice. This 'who' also refers to 'I'. If there is no 'I', there will be no right or wrong views when encountering things. Saying it is right is because I think it is right, but things may not be right. Saying it is wrong is because I think it is wrong, but things may not be wrong. The mind dwells nowhere, and this is understanding the Buddha's path. Not having discriminating views about things is called understanding the truth. Directly understanding things and knowing their origin, this person opens the eye of wisdom. A wise person adapts to things and does not insist on their own opinions, so there is no acceptance, rejection, or opposition. A foolish person insists on their own opinions and does not adapt to things, so there will be acceptance, rejection, and opposition. Not being attached to anything is called seeing the Tao. Not being attached to any action is called practicing the Tao. Being unattached to everything, this 'nowhere' is the Dharma place. Being non-acting in action, the Dharma of non-action is seeing the Buddha. If you are attached to external appearances, then you will see ghosts everywhere. Because you are attached to external appearances, you will fall into hell. Observing the nature of Dharma can lead to liberation. If you are attached to recollection and discrimination, you will suffer the torments of boiling cauldrons and charcoal furnaces. These are all manifestations of the cycle of birth and death. If you see the nature of the Dharmadhatu, that is the nature of Nirvana. Without recollection and discrimination, that is the nature of the Dharmadhatu. The mind is not form, so it is not existent. It functions without ceasing, so it is not non-existent. Moreover, it functions and is always empty, so it is not existent. It is empty and always functions, so it is not non-existent. The Dharma transmission verse says:
。吾本來茲土。傳法救迷情。一華開五葉。結果自然成。
第二祖可大師云。凡夫謂古異今。謂今異古。復離四大。更有法身。解時。即今五陰心。是圓凈涅槃。此心具足萬行。正稱大宗。傳法偈云。本來緣有地。因地種華生。本來無有種。華亦不能生。
第三祖璨大師傳法偈云。華種雖因地。從地種華生。若無人下種。華種盡無生。
第四祖道信大師云。夫欲識心定者。正坐時知坐是心。知有妄起是心。知無妄起是心。知無內外是心。理盡歸心。心既清凈。凈即本性。內外唯一心。是智慧相。明瞭無動心。名自性定。又示融大師云。百千妙門。同歸方寸。恒沙功德。總在心原。一切定門。一切慧門。一切行門。悉皆具足。神通妙用。並在汝心。傳法偈云。華種有生性。因地華生生。大緣與性合。當生生不生。
第五祖弘忍大師云。欲知法要。心是十二部經之根本。唯有一乘法。一承者。一心是。但守一心。即心真如門。一切法行。不出自心。唯心自知。心無形色。諸祖只是以心傳心。達者印可。更無別法。又云。一切由心。邪正在己。不思一物。即是本心。唯智慧知。更無別行。傳法偈云。有情來下種。因地果還生。無情既無種。無性亦無生。
第六祖慧能大師云。汝等諸人。自心
【現代漢語翻譯】 現代漢語譯本：我本來到這片土地，是爲了傳播佛法，拯救那些迷惑的眾生。『一華開五葉』（指禪宗一脈相承），最終的覺悟自然會成就。
第二祖慧可大師說：『凡夫認為古代和現在不同，認為現在和古代不同。又認為離開四大（地、水、火、風），另外還有法身。』解釋時，就是現在的五陰（色、受、想、行、識）之心，就是圓滿清凈的涅槃。這個心具足萬行，真正符合大宗（禪宗）的宗旨。傳法偈說：『本來因為有土地，因為土地而種子開花生長。本來沒有種子，花也無法生長。』
第三祖僧璨大師的傳法偈說：『花的種子雖然依靠土地，從土地裡種子開花生長。如果沒有人播種，花的種子最終也不會生長。』
第四祖道信大師說：『想要認識心的定，就在端坐時知道坐就是心。知道有妄念生起是心，知道沒有妄念生起是心，知道沒有內外之分是心。一切道理最終都歸於心。心既然清凈，清凈就是本性。內外只有一個心，這就是智慧的相。明白而沒有動搖的心，叫做自性定。』又開示融大師說：『百千種微妙法門，最終都歸於方寸（指心）。恒河沙數般的功德，總在於心源。一切定門，一切慧門，一切行門，全部都具足。神通妙用，都在你的心中。』傳法偈說：『花的種子有生長的本性，因為土地而花朵生長。大的因緣與本性結合，應當生長卻不生長。』
第五祖弘忍大師說：『想要知道佛法的要旨，心是十二部經（佛教經典的總稱）的根本。只有一乘法（唯一能使眾生解脫的教法），一乘就是一心。只要守護一心，就是心真如門。一切法行，都出自於自心。只有心自己知道。心沒有形狀和顏色。諸位祖師只是以心傳心，領悟的人就印可。沒有其他的方法。』又說：『一切都由心而生，邪惡和正義都在自己。不思念任何事物，就是本心。只有智慧才能知道，沒有其他的修行。』傳法偈說：『有情眾生來播下種子，因為土地而果實還會生長。無情之物既然沒有種子，沒有自性也就不會生長。』
第六祖慧能大師說：『你們這些人，自己的心……』
【English Translation】 English version: I originally came to this land to propagate the Dharma and save those who are deluded. 'One flower opens five petals' (referring to the lineage of Zen Buddhism), and the final enlightenment will naturally be achieved.
The Second Patriarch, Great Master Huike (慧可) (5th-6th century CE), said: 'Ordinary people think that ancient times are different from today, and that today is different from ancient times. They also think that apart from the Four Great Elements (earth, water, fire, wind), there is another Dharmakaya (法身) (Dharma body).' When explaining, it means that the present mind of the Five Skandhas (五陰) (form, feeling, perception, volition, consciousness) is the perfect and pure Nirvana. This mind possesses all practices and truly conforms to the purpose of the Great Sect (Zen Buddhism). The Dharma transmission verse says: 'Originally because there is land, flowers grow from the land. Originally there is no seed, and flowers cannot grow either.'
The Dharma transmission verse of the Third Patriarch, Great Master Sengcan (僧璨) (d. 606 CE), says: 'Although the flower seed relies on the land, flowers grow from the land. If no one sows the seed, the flower seed will ultimately not grow.'
The Fourth Patriarch, Great Master Daoxin (道信) (580-651 CE), said: 'If you want to know the samadhi (定) of the mind, know that sitting is the mind when sitting. Knowing that arising of deluded thoughts is the mind, knowing that the absence of deluded thoughts is the mind, knowing that there is no inside or outside is the mind. All principles ultimately return to the mind. Since the mind is pure, purity is the original nature. Inside and outside are only one mind, which is the aspect of wisdom. A clear and unmoving mind is called self-nature samadhi.' He also instructed Master Rong (融): 'Hundreds of thousands of wonderful Dharma gates ultimately return to the square inch (referring to the heart). Countless merits like the sands of the Ganges are all in the source of the mind. All samadhi gates, all wisdom gates, all practice gates are all complete. Miraculous powers and functions are all in your mind.' The Dharma transmission verse says: 'The flower seed has the nature of growth, and flowers grow because of the land. When great conditions combine with nature, it should grow but does not grow.'
The Fifth Patriarch, Great Master Hongren (弘忍) (601-674 CE), said: 'If you want to know the essence of the Dharma, the mind is the root of the Twelve Divisions of the Scriptures (十二部經) (the entirety of Buddhist scriptures). There is only the One Vehicle Dharma (一乘法) (the only teaching that can liberate beings), and the One Vehicle is the One Mind. Just guarding the One Mind is the gate of Suchness (真如) of the mind. All Dharma practices come from one's own mind. Only the mind knows itself. The mind has no shape or color. All the Patriarchs transmit the mind with the mind, and those who understand are approved. There is no other method.' He also said: 'Everything arises from the mind, evil and righteousness are within oneself. Not thinking of anything is the original mind. Only wisdom can know, there is no other practice.' The Dharma transmission verse says: 'Sentient beings come to sow seeds, and fruits will still grow because of the land. Since inanimate objects have no seeds, they will not grow because they have no self-nature.'
The Sixth Patriarch, Great Master Huineng (慧能) (638-713 CE), said: 'All of you, your own mind...'
是佛。更莫狐疑。心外更無一法而能建立。皆是自心生萬種法。經云。心生種種法生。其法無二其心亦然。其道清凈。無有諸相。汝莫觀凈。及空其心。此心無一無可取捨。行住坐臥。皆一直心。即是凈土。依吾語者。決定菩提。傳法偈云。心地含諸種。普雨悉皆生。頓悟華情已。菩提果自成。讓大師云。一切萬法。皆從心生。若達心地。所作無礙。汝今此心。即是佛故。達磨西來。唯傳一心之法。三界唯心。森羅及萬像。一法之所印。凡所見色。皆是自心。心不自心。因色故心。汝可隨時。即事即理。都無所礙。菩提道果。亦復如是。從心所生。即名為色。知色空故。生即不生。馬大師問曰。如何用意合禪定無相三昧。師曰。汝若學心地法門。猶如下種。我說法要。譬如天澤。汝緣合故。當見於道。馬大師又問曰。和尚云。見道。道非色故。云何能睹。師曰。心地法眼。能見於道。無相三昧。亦復然矣。馬大師曰。有成壞不。師曰。若契此道。無始無終。不成不壞。不聚不散。不長不短。不靜不亂。不急不緩。若如是解當名為道。汝受吾教。聽吾偈言。心地含諸種。遇澤悉皆萠。三昧華無相。何壞復何成。
吉州思和尚云。即今語言。即是汝心。此心是佛。是實相法身佛。經云。有三阿僧祇百千名號。隨世界
【現代漢語翻譯】 現代漢語譯本 是佛，更不要再狐疑。心外沒有另外的法可以建立，一切都是自心生出的萬種法。《經》中說：『心生種種法生，這些法與心沒有分別。』（自心本）道清凈，沒有各種表象。你不要執著于清凈，也不要空掉你的心。這顆心沒有什麼可以取捨的，行住坐臥，保持一顆正直的心，就是凈土。聽從我的話，必定能證得菩提。傳法偈說：『心地含藏各種種子，普遍降雨都能生長。一旦頓悟華（智慧）的實情，菩提果自然成就。』讓大師說：『一切萬法，都從心生。如果通達心地，所作所為就沒有阻礙。』你現在這顆心，就是佛。達磨（菩提達摩，Bodhidharma）西來，只傳一心之法。三界唯心，森羅萬象，都是一心所印現。凡所見到的色相，都是自心所現。心不能自己見心，而是因為色相才能見心。你可以隨時隨地，即事即理，都沒有任何阻礙。菩提道果，也是這樣，從心所生，就叫做色。明白色是空性的，生也就是不生。馬大師問：『如何用意與禪定無相三昧（Samadhi）相合？』師（六祖慧能，Huineng）說：『你如果學習心地法門，就像下種一樣，我說法要，就像天降甘霖。你因緣和合，自然能見到道。』馬大師又問：『和尚說見到道，道不是色相，如何能見到？』師說：『心地法眼，能見到道，無相三昧，也是這樣。』馬大師問：『有成壞嗎？』師說：『如果契合了這個道，就沒有開始也沒有終結，不生不滅，不聚不散，不長不短，不靜不亂，不急不緩。如果這樣理解，就可稱為道。你接受我的教誨，聽我的偈子：『心地含藏各種種子，遇到雨露都能萌芽。三昧之華本無相，何來成壞之說？』 吉州思和尚說：『現在說的語言，就是你的心。這顆心就是佛，是實相法身佛（Dharmakaya）。』《經》中說：『有三阿僧祇百千名號，隨著世界（不同而顯現）。』
【English Translation】 English version It is Buddha. Do not doubt any further. There is no other dharma outside the mind that can be established. All are the myriad dharmas born from one's own mind. The Sutra says: 'When the mind arises, all kinds of dharmas arise; these dharmas are not different from the mind.' The (original mind) path is pure, without any appearances. Do not cling to purity, nor empty your mind. This mind has nothing to be accepted or rejected. In walking, standing, sitting, and lying down, maintain a straight mind, which is the Pure Land. If you follow my words, you will definitely attain Bodhi. The verse for transmitting the Dharma says: 'The field of the mind contains all kinds of seeds; universal rain causes them all to grow. Once the true nature of the flower (wisdom) is suddenly realized, the Bodhi fruit will naturally be accomplished.' Master Rang said: 'All myriad dharmas arise from the mind. If you understand the field of the mind, there will be no obstacles in what you do.' Your present mind is Buddha. Bodhidharma came from the West, transmitting only the Dharma of the One Mind. The Three Realms are only mind; all phenomena and myriad appearances are imprinted by the One Dharma. All that is seen is one's own mind. The mind does not see itself, but sees the mind because of form. You can be at any time, in any place, in any event, and in any principle, without any hindrance. The Bodhi path and fruit are also like this, born from the mind, and are called form. Knowing that form is emptiness, birth is non-birth. Master Ma asked: 'How does one use the mind to unite with Samadhi (Samadhi) of no-form?' The Master (Huineng) said: 'If you study the Dharma of the field of the mind, it is like planting seeds; my Dharma teaching is like heavenly rain. When your conditions are met, you will naturally see the Tao.' Master Ma asked again: 'The monk said to see the Tao, but the Tao is not form, how can it be seen?' The Master said: 'The Dharma eye of the field of the mind can see the Tao; the Samadhi of no-form is also like this.' Master Ma asked: 'Is there formation and destruction?' The Master said: 'If you are in accord with this Tao, there is no beginning and no end, no birth and no death, no gathering and no scattering, no long and no short, no stillness and no chaos, no haste and no slowness. If you understand it in this way, it can be called the Tao. You receive my teachings, listen to my verse: 'The field of the mind contains all kinds of seeds; when they meet rain and dew, they all sprout. The flower of Samadhi is without form; how can there be formation or destruction?' Venerable Si of Jizhou said: 'The language you are speaking right now is your mind. This mind is Buddha, it is the Dharmakaya (Dharmakaya) Buddha of true reality.' The Sutra says: 'There are three asamkhya (asamkhya) hundreds of thousands of names, appearing according to the world (different worlds).'
應處立名。如隨色摩尼珠。觸青即青。觸黃即黃。寶本色。如指不自觸。刀不自割。鏡不自照。隨像所現之處。各各不同。得名優劣不同。此心與虛空齊壽。若入三昧門。無不是三昧。若入無相門。總是無相。隨立之處。盡得宗門。語言啼笑。屈伸俯仰。各從性海所發。故得宗名。相好之佛。是因果佛。即實相佛家用。經云。三十二相。八十種好。皆從心想生。亦云。法性家焰。又云。法性功勛。隨其心凈。即佛土凈。諸念若生。隨念得果。應物而現。謂之如來。隨應而去。故無所求一切時中。更無一法可得。自是得法。不以得更得。是以法不知法。法不聞法。平等即佛。佛即平等。不以平等更行平等。故云獨一無伴。迷時迷於悟。悟時悟于迷。迷還自迷。悟還自悟。無有一法不從心生。無有一法不從心滅。是以迷悟總在一心。故云一塵含法界。非心非佛者。真為本性過諸數量。非聖無辯。辯所不能言。無佛可作。無道可修。經云。若知如來常不說法。是名具足多聞。即見自心具足多聞。故草木有佛性者。皆是一心。飯食作佛事。衣服作佛事。故。
嵩山安和尚。昔讓和尚與坦然禪師。在荊州玉泉聽律。二人共相謂言。我聞禪宗。最上佛乘。何必局此小宗。而失大理。遂乃雲遊。博問先知。至嵩山宗和尚處。問
【現代漢語翻譯】 現代漢語譯本：
應處立名：就像隨色摩尼珠（能隨著接觸的顏色而改變顏色的寶珠）。接觸青色就呈現青色，接觸黃色就呈現黃色。寶珠的本色，就像手指不能自己觸碰自己，刀不能自己割自己，鏡子不能自己照自己一樣。隨著所反映的形象不同，各處所呈現的也各不相同，所得的名聲優劣也不同。這顆心與虛空一樣長久。如果進入三昧門（禪定之門），沒有不是三昧的；如果進入無相門（超越表象之門），一切都是無相的。無論在哪裡立足，都能領悟宗門（佛法精髓）。言語啼哭歡笑，彎曲伸展，俯身仰頭，都從自性之海中發出，所以能得到宗門之名。具有相好（佛的三十二種殊勝的身體特徵和八十種隨形好）的佛，是因果佛，也就是實相佛家用。經書上說：『三十二相，八十種好，都是從心想生出來的。』也說：『法性家焰』，又說：『法性功勛』。隨著心清凈，佛土也就清凈。各種念頭如果產生，隨著念頭就能得到結果。應物而顯現，就稱為如來（佛的稱號之一）。隨著因緣而離去，所以無所求。一切時中，再沒有一法可以得到，自然就是得法，不是通過得到來獲得。因此法不知道法，法不聽聞法，平等就是佛，佛就是平等。不用通過平等來實行平等，所以說『獨一無伴』。迷惑時迷惑于覺悟，覺悟時覺悟于迷惑。迷惑還是自己迷惑，覺悟還是自己覺悟。沒有一法不是從心生，沒有一法不是從心滅。因此迷惑和覺悟總在一心。所以說『一塵含法界』。說『非心非佛』，是因為真如本性超越一切數量，不是聖人所能分辨，也不是言語所能表達的。沒有佛可以成就，沒有道可以修行。經書上說：『如果知道如來常常不說法，這就叫做具足多聞。』也就是見到自己的心具足多聞。所以說草木有佛性，都是因為一心。吃飯做事是佛事，穿衣做事也是佛事。
嵩山安和尚：過去讓和尚與坦然禪師，在荊州玉泉聽律。兩人互相說道：『我聽說禪宗（佛教宗派之一），是最上佛乘（最高的修行方法），何必侷限於這小宗，而失去大道理。』於是就雲遊四方，廣泛請教先知。到嵩山宗和尚處，問道：
【English Translation】 English version:
One should establish names according to circumstances. It is like a Mani jewel (a wish-fulfilling jewel) that changes color according to what it touches. If it touches blue, it appears blue; if it touches yellow, it appears yellow. The jewel's original color is like a finger not touching itself, a knife not cutting itself, or a mirror not reflecting itself. Depending on the image reflected, each appearance is different, and the merit of the name obtained varies. This mind is as long-lasting as space itself. If one enters the Samadhi gate (the gate of meditative absorption), everything is Samadhi; if one enters the No-Form gate (the gate of transcending appearances), everything is No-Form. Wherever one establishes oneself, one can attain the essence of the Zen school. Speech, laughter, weeping, stretching, bending, and bowing all arise from the ocean of one's nature, hence the attainment of the name of the Zen school. A Buddha with auspicious marks (the thirty-two major marks and eighty minor marks of a Buddha) is a Buddha of cause and effect, belonging to the school of the Buddha of true reality. The sutra says, 'The thirty-two marks and eighty minor marks all arise from the mind.' It also says, 'The flame of Dharma-nature,' and 'The merit of Dharma-nature.' As the mind becomes pure, the Buddha-land becomes pure. If thoughts arise, one attains the result according to the thought. Manifesting in response to things is called Tathagata (one of the titles of a Buddha). Departing according to conditions, one seeks nothing. At all times, there is no other Dharma to be attained; one naturally attains the Dharma, not by gaining something extra. Therefore, the Dharma does not know the Dharma, and the Dharma does not hear the Dharma. Equality is Buddha, and Buddha is equality. One does not practice equality through equality; hence it is said, 'Alone and without companion.' When deluded, one is deluded about enlightenment; when enlightened, one is enlightened about delusion. Delusion returns to delusion, and enlightenment returns to enlightenment. There is no Dharma that does not arise from the mind, and no Dharma that does not cease from the mind. Therefore, delusion and enlightenment are both within the one mind. Hence it is said, 'A single dust contains the entire Dharma realm.' To say 'neither mind nor Buddha' is because the true nature transcends all numbers, beyond the discernment of sages and beyond the expression of words. There is no Buddha to become, and no path to cultivate. The sutra says, 'If one knows that the Tathagata constantly does not speak the Dharma, this is called complete learning.' That is, seeing that one's own mind possesses complete learning. Therefore, when it is said that plants and trees have Buddha-nature, it is all due to the one mind. Eating and drinking are Buddha-activities, and wearing clothes is a Buddha-activity.
Monk An of Mount Song: In the past, Monk Rang and Zen Master Tanran were listening to the Vinaya (monastic rules) at Yuquan Temple in Jingzhou. The two said to each other, 'I have heard that the Zen school (one of the schools of Buddhism) is the supreme Buddha-vehicle (the highest method of practice). Why confine ourselves to this minor school and lose the great principle?' Thereupon, they traveled around, widely seeking knowledge from those who knew. They arrived at the place of Monk Zong of Mount Song and asked:
。如何是祖師西來意旨。師云。何不問自。家意旨。問他別人意旨。作什麼。問。如何是坦然意旨。師云。汝須密作用。問。如何是密作用。伏請指示。師舉視之。二人當時大悟。
崛多三藏。師因行至太原。定襄縣。歷村。見秀大師弟子。結草為庵。獨坐。觀心。師問。作什麼。對云。看靜。師曰。看者何人。靜者何物。其僧無對。問。此理如何。乞師指示。師曰。何不自看。何不自靜。師見根性遲迴。乃曰。汝師是誰。對云。秀和尚。師曰。汝師只教此法。為當別有意旨。云。只教某看靜。師曰。西天下劣外道所習之法。此土以為禪宗。也。大誤人。其僧問三藏。師是誰。師曰。六祖。又云。正法難聞。汝何不往彼中。其僧聞師示訓。便往曹溪。禮見六祖具陳上事。祖曰。誠如崛多所言。汝何不自看。何不自靜。教誰靜汝。言下大悟。
智策和尚。遊行北地。遇見五祖下智隍禪師。二十年修定。師問。在此間作什麼。隍云。入定。師云。入定者。為有心入也。為無心入也。若有心入者。即一切有情悉皆有心。亦合得定。若言無心入者。一切無情。亦合得定。隍曰。吾正入定之時。不見有有無之心。師曰。若不見有有無之心。即是常定。不應更有出入。隍無對。卻問。汝師是誰。云六祖。問。汝師以何
【現代漢語翻譯】 現代漢語譯本： 問：如何是祖師（Bodhidharma）西來（從印度來中國）的意旨？ 師（禪師）說：為何不問你自己的意旨，問別人的意旨做什麼？ 問：如何是坦然的意旨？ 師說：你須要秘密地用功。 問：如何是秘密地用功，伏請指示？ 師舉眼看著他，二人當時大悟。
崛多三藏（Tripitaka Gūḍha）。師因行走至太原定襄縣歷村，看見秀大師（大通禪師）的弟子結草為庵，獨自靜坐觀心。 師問：做什麼？ 對云：看靜。 師說：看的是何人？靜的是何物？ 其僧無言以對。 問：此理如何，乞師指示？ 師說：為何不自己看？為何不自己靜？ 師見他根性遲鈍，於是說：你的老師是誰？ 對云：秀和尚（大通禪師）。 師說：你的老師只教你這種法，還是另有其他意旨？ 云：只教我看靜。 師說：這是西天（印度）下劣外道所習之法，此土（中國）卻以為是禪宗，真是大誤人。 其僧問三藏：師是誰？ 師說：六祖（慧能）。又說：正法難聞，你為何不往彼中去？ 其僧聽了師的教誨，便往曹溪，禮見六祖，具陳上事。 祖說：誠如崛多（Gūḍha）所言，你為何不自己看？為何不自己靜？教誰靜你？ 言下大悟。
智策和尚。在北地遇見五祖（弘忍）門下的智隍禪師，他已經修定二十年。 師問：你在這裡做什麼？ 隍云：入定。 師說：入定，是有心入定呢，還是無心入定呢？若是有心入定，那麼一切有情眾生都有心，也應該能夠入定；若說是無心入定，那麼一切無情之物也應該能夠入定。 隍說：我正在入定之時，不見有有無之心。 師說：若不見有有無之心，那就是常定，不應該更有出入。 隍無言以對，反問道：你的老師是誰？ 云：六祖（慧能）。 問：你的老師以何
【English Translation】 English version: Question: What is the meaning of the Patriarch's (Bodhidharma's) coming from the West (India to China)? The Master (Zen Master) said: Why don't you ask your own meaning? What's the point of asking someone else's meaning? Question: What is the meaning of being at ease? The Master said: You must work diligently in secret. Question: What is working diligently in secret? I humbly request your instruction. The Master looked at him, and the two of them had a great enlightenment at that moment.
Tripitaka Gūḍha (崛多三藏). The Master was traveling to Lì Village in Dingxiang County, Taiyuan, and saw a disciple of Great Master Xiù (Dàtōng Chánshī) building a grass hut, sitting alone, and contemplating the mind. The Master asked: What are you doing? He replied: Watching stillness. The Master said: Who is watching? What is stillness? The monk had no answer. Question: What is the principle here? I beg the Master to instruct me. The Master said: Why don't you watch yourself? Why don't you be still yourself? Seeing that his nature was slow, the Master said: Who is your teacher? He replied: Venerable Xiù (Dàtōng Chánshī). The Master said: Does your teacher only teach this method, or does he have other intentions? He said: He only teaches me to watch stillness. The Master said: This is the method practiced by inferior heretics in the Western Lands (India), but this land (China) considers it to be Zen Buddhism. It is truly misleading people. The monk asked the Tripitaka: Who is the Master? The Master said: The Sixth Patriarch (Huìnéng). He also said: The true Dharma is difficult to hear. Why don't you go there? After hearing the Master's instruction, the monk went to Caoqi, paid respects to the Sixth Patriarch, and fully explained the matter. The Patriarch said: Indeed, as Gūḍha (崛多) said, why don't you watch yourself? Why don't you be still yourself? Who are you teaching to be still? He had a great enlightenment upon hearing this.
Zen Master Zhìcè. In the Northern Lands, he met Zen Master Zhìhuáng, a disciple of the Fifth Patriarch (Hóngrěn), who had been practicing meditation for twenty years. The Master asked: What are you doing here? Zhìhuáng said: Entering Samadhi. The Master said: When entering Samadhi, do you enter with mind or without mind? If you enter with mind, then all sentient beings have mind and should also be able to enter Samadhi. If you say you enter without mind, then all non-sentient things should also be able to enter Samadhi. Zhìhuáng said: When I am entering Samadhi, I do not see the mind of existence or non-existence. The Master said: If you do not see the mind of existence or non-existence, then that is constant Samadhi, and there should be no coming in or going out. Zhìhuáng had no answer and instead asked: Who is your teacher? He said: The Sixth Patriarch (Huìnéng). Question: What does your teacher
法為禪定。師曰。妙湛圓寂。體用如如。五陰本空。六塵非有。不出不入。不定不亂。禪性無住。離住禪寂。禪性無生。離生禪想。心如虛空。亦無虛空之量。隍聞此說。未息疑心。遂振錫南行。直往曹溪禮見六祖。祖乃亦如上說。隍于言下大悟。
南嶽思大和尚云。若言學者。先須通心。心若得通。一切法一時盡通。聞說凈不生凈念。即是本自凈。聞說空。不取空。譬如鳥飛于空。若住于空。必有墮落之患。無住。是本自性體寂。而生其心。是照用。即寂是自性定。即照是自性慧。即定是慧體。即慧是定用。離定無別慧。離慧無別定。即定之時即是慧。即慧之時即是定。即定之時無有定。即慧之時無有慧。何以故。性自如故。如燈光雖有二名。其體不別。即燈是光。即光是燈。離燈無別光。離光無別燈。即燈是光體。即光是燈用。即定慧雙修。不相去離。
牛頭融大師絕觀論問云。何者是心。答。六根所觀。並悉是心。問。心若為。答。心寂滅。問。何者為體。答。心為體。問。何者為宗。答。心為宗。問。何者為本。答。心為本。問。若為是定慧雙游。云。心性寂滅為定。常解寂滅為慧。問。何者是智。云境起解是智。何者是境。云。自身心性為境。問。何者是舒。云。照用為舒。何者為卷。云。心
【現代漢語翻譯】 現代漢語譯本 法即是禪定。六祖說：『妙湛圓寂，體用如如。五陰本空，六塵非有。不出不入，不定不亂。禪性無住，離住禪寂。禪性無生，離生禪想。心如虛空，亦無虛空之量。』法隍聽了這些話，仍然心存疑惑，於是拄著錫杖向南行走，直接前往曹溪拜見六祖慧能（六祖）。六祖慧能也像之前那樣開示。法隍在聽聞這些話的當下，徹底領悟。
南嶽懷讓（南嶽思大和尚）說：『如果說是學習佛法的人，首先必須通達心性。心性如果能夠通達，一切佛法一時之間全部通達。聽聞說清凈，不生起清凈的念頭，這就是本來就是清凈的。聽聞說空，不執取空。譬如鳥在空中飛行，如果停留在空中，必定有墜落的禍患。無住，是本來自性的本體寂靜。而生起心，是照用。即寂就是自性定，即照就是自性慧。即定就是慧的本體，即慧就是定的作用。離開定就沒有別的慧，離開慧就沒有別的定。即定的時候就是慧，即慧的時候就是定。即定的時候沒有定，即慧的時候沒有慧。為什麼呢？因為自性本來就是如此。就像燈光雖然有兩個名稱，但它的本體沒有分別。即燈就是光，即光就是燈。離開燈就沒有別的光，離開光就沒有別的燈。即燈是光的本體，即光是燈的作用。即定慧雙修，不互相分離。』
牛頭法融（牛頭融大師）《絕觀論》中問道：『什麼是心？』回答說：『六根所觀照的，全部都是心。』問：『心是怎樣的？』答：『心是寂滅的。』問：『什麼是體？』答：『心是體。』問：『什麼是宗？』答：『心是宗。』問：『什麼是本？』答：『心是本。』問：『怎樣才是定慧雙運？』回答說：『心性寂滅是定，常常理解寂滅是慧。』問：『什麼是智？』回答說：『對境生起理解就是智。』問：『什麼是境？』回答說：『自身心性就是境。』問：『什麼是舒？』回答說：『照用是舒。』問：『什麼是卷？』回答說：『心』
【English Translation】 English version 'Dharma' is 'Dhyana' (禪定, meditation). The Master [Huineng, the Sixth Patriarch] said: 'Wonderfully clear and perfectly still, the essence and function are suchness. The five skandhas (五陰, aggregates) are fundamentally empty, the six sense objects (六塵, objects of the six senses) are non-existent. There is no coming in or going out, no fixedness or confusion. The nature of Dhyana has no abiding; to be apart from abiding is the stillness of Dhyana. The nature of Dhyana has no arising; to be apart from arising is the thought of Dhyana. The mind is like empty space, and there is no measure of empty space.' Fa Huang (法隍, a monk) heard these words but still had doubts in his mind. So he shook his staff and went south, directly to Caoqi (曹溪, where Huineng resided) to pay respects to the Sixth Patriarch (六祖, Huineng). The Sixth Patriarch also spoke as above. Fa Huang had a great awakening upon hearing these words.
Great Master Huairang of Nanyue (南嶽懷讓, Nanyue Si Daheshang) said: 'If one speaks of learners, they must first understand the mind. If the mind can be understood, all Dharmas will be understood at once. Upon hearing of purity, do not give rise to pure thoughts; this is originally pure. Upon hearing of emptiness, do not grasp at emptiness. It is like a bird flying in the sky; if it dwells in the sky, it will surely fall. Non-abiding is the original nature's essence of stillness. And the arising of the mind is illumination and function. Stillness is the self-nature's samadhi (定, concentration), illumination is the self-nature's prajna (慧, wisdom). Samadhi is the essence of prajna, and prajna is the function of samadhi. Apart from samadhi, there is no other prajna; apart from prajna, there is no other samadhi. The time of samadhi is the time of prajna; the time of prajna is the time of samadhi. The time of samadhi has no samadhi; the time of prajna has no prajna. Why? Because the nature is self-so. Like the light of a lamp, although there are two names, their essence is not different. The lamp is the light, and the light is the lamp. Apart from the lamp, there is no other light; apart from the light, there is no other lamp. The lamp is the essence of light, and the light is the function of the lamp. Thus, samadhi and prajna are cultivated together, inseparable.'
In Master Niu Tou Farong's (牛頭融大師, a Chan master) 'Treatise on Cutting Off Views' (絕觀論), it is asked: 'What is the mind?' The answer is: 'All that is perceived by the six senses (六根, six sense organs) is the mind.' Question: 'What is the nature of the mind?' Answer: 'The mind is quiescent.' Question: 'What is the essence?' Answer: 'The mind is the essence.' Question: 'What is the principle?' Answer: 'The mind is the principle.' Question: 'What is the root?' Answer: 'The mind is the root.' Question: 'How is it that samadhi and prajna are practiced together?' The answer is: 'The quiescence of the mind-nature is samadhi, and constantly understanding quiescence is prajna.' Question: 'What is wisdom?' The answer is: 'Understanding that arises from circumstances is wisdom.' Question: 'What are circumstances?' The answer is: 'One's own mind-nature is circumstances.' Question: 'What is expansion?' The answer is: 'Illumination and function are expansion.' Question: 'What is contraction?' The answer is: 'The mind.'
寂滅。無去來為卷。舒則彌游法界。卷則定跡難尋。問。何者是法界。云。邊表不可得。名為法界。
法照禪師云。經云。三阿僧祇百千名號。皆是如來異名。即真心之別稱也。又經云。萬法不出一心。此義是也。夫縛從心縛。解從心解。縛解從心。不關餘事。出要之術。唯有觀心。乃至若舉一心門。一切唯一心。若一法非心。則是心外有。誰能在心外。別制一條者。
梵禪師云。若知一切法皆是法。即得解脫。眼是法。色是法。經云。不見法。還與法作繫縛。亦不見法。還與法作解脫。
藏禪師云。於一切法無所得者。即心是道。眼不得一切色。耳不得一切聲。
緣禪師云。譬如家中有大石。尋常坐臥。或作佛像。心作佛解。畏罪不敢坐。皆是意識筆頭畫作。自忙自怕。石中實無罪福。
安禪師云。直心是道。何以故。直念直用。更不觀空。亦不求方便。經云。直視不見。直念不思。直受不行。直說不煩。
覺禪師云。若悟心無所屬。即得道跡。眼見一切色。眼不屬一切色。是自性解脫。經云。一切法不相屬故。心與一切法。各不相知。
圓寂尼云。一切法唯心無對。即自性解脫。經云。一切法不與眼作對。何以故。法不見法。法不知法。
堯禪師云。了心識性
【現代漢語翻譯】 現代漢語譯本： 寂滅（Nirvana，涅槃）的境界，沒有來去之分，如同捲起的畫卷。舒展開來，則瀰漫遊歷於法界（Dharmadhatu，宇宙萬有）。捲起來，則其軌跡難以尋覓。問：什麼是法界？答：邊際和表象都不可得，就叫做法界。
法照禪師說：經書上說，『三阿僧祇百千名號』，都是如來的不同名稱，也就是真心的別稱。又經書上說，『萬法不出一心』，就是這個意思。束縛是因為心而束縛，解脫也是因為心而解脫。束縛和解脫都取決於心，與其他事物無關。脫離苦難的關鍵在於觀心。乃至如果舉出一個心門，一切都唯一是心。如果有一法不是心，那就是心外之物。誰能在心外，另外製造出一條道路呢？
梵禪師說：如果知道一切法都是法，就能得到解脫。眼是法，色是法。經書上說：『不見法，反而被法束縛。也不見法，反而得到解脫。』
藏禪師說：對於一切法都沒有所得，那麼心就是道。眼不得一切色，耳不得一切聲。
緣禪師說：譬如家中有一塊大石頭，平時坐臥，或者把它當作佛像。心中把它當作佛來理解，害怕獲罪而不敢坐，這都是意識在筆頭上畫出來的，自己忙碌自己害怕。石頭中實際上沒有罪福。
安禪師說：直心就是道。為什麼呢？直接念，直接用，不再觀空，也不尋求方便。經書上說：『直視不見，直念不思，直受不行，直說不煩。』
覺禪師說：如果領悟到心沒有所屬，就能得到道的軌跡。眼睛看到一切色，眼睛不屬於一切色，這就是自性解脫。經書上說：『一切法不相屬，所以心與一切法，各自不相知。』
圓寂尼說：一切法唯有心而沒有對立，這就是自性解脫。經書上說：『一切法不與眼作對。為什麼呢？法不見法，法不知法。』
堯禪師說：瞭解心識的本性。
【English Translation】 English version: Nirvana (extinction), without coming or going, is like a rolled-up scroll. When unfolded, it pervades the Dharmadhatu (the realm of all phenomena). When rolled up, its traces are difficult to find. Question: What is the Dharmadhatu? Answer: Edges and appearances are unattainable; that is called the Dharmadhatu.
Chan Master Fazhao said: The scriptures say, 'The three asamkhya (countless) hundreds of thousands of names are all different names of the Tathagata (Thus Come One), which are also different names for the true mind.' Also, the scriptures say, 'The myriad dharmas (phenomena) do not go beyond a single mind.' This is the meaning. Bondage comes from the mind, and liberation comes from the mind. Bondage and liberation depend on the mind and are unrelated to other things. The key to escaping suffering lies in contemplating the mind. Even if you bring up one mind-door, everything is only the mind. If one dharma is not the mind, then it is outside the mind. Who can create another path outside the mind?
Chan Master Fan said: If you know that all dharmas are dharmas, you will attain liberation. The eye is a dharma, and color is a dharma. The scriptures say, 'Not seeing the dharma, one is bound by the dharma. Also, not seeing the dharma, one attains liberation.'
Chan Master Zang said: One who has no attainment in all dharmas, that mind is the Tao (the Way). The eye does not attain all colors, and the ear does not attain all sounds.
Chan Master Yuan said: For example, if there is a large stone in the house, one usually sits or lies on it, or treats it as a Buddha image. If the mind understands it as a Buddha, fearing sin, one dares not sit on it. These are all drawings made by the consciousness on the tip of a pen, making oneself busy and afraid. In reality, there is no sin or merit in the stone.
Chan Master An said: The direct mind is the Tao. Why? Direct thought, direct use, no longer contemplating emptiness, nor seeking expedient means. The scriptures say, 'Direct seeing without seeing, direct thought without thinking, direct receiving without acting, direct speaking without being verbose.'
Chan Master Jue said: If one realizes that the mind has no attachment, one will attain the traces of the Tao. The eye sees all colors, but the eye does not belong to all colors; this is self-nature liberation. The scriptures say, 'All dharmas do not belong to each other, so the mind and all dharmas do not know each other.'
Nun Yuanji said: All dharmas are only mind and have no opposition; this is self-nature liberation. The scriptures say, 'All dharmas do not oppose the eye. Why? Dharma does not see dharma, and dharma does not know dharma.'
Chan Master Yao said: Understanding the nature of mind consciousness.
。自體恒真。所緣念處。無非佛法。
朗禪師云。凡有所見。皆自心現。道似何物。而欲修之。煩惱似何物。而欲斷之。
稠禪師云。一切外緣。名無定相。是非生滅。一由自心。若自心不心。誰嫌是非。能所俱無。即諸相恒寂。
慧慈禪師云。夫法性者。大道也。法是法身。性是覺性。即眾生自然性也。是以金剛般若。如大火聚。三昧焰焰諸累莫入。故稱天上天下。唯我獨尊。
慧滿禪師云。諸佛說心。令知心相是虛妄法。今乃重加心相。深違佛意。又增論議。殊乖大理。常赍四卷楞伽經。以為心要。隨說隨行。
宗鏡錄卷第九十七
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第九十八
慧日永明寺主智覺禪師延壽集
志公和尚偈云。頓悟心原開寶藏。隱顯靈蹤現真相。獨行獨坐常巍巍。百億化身無數量。縱令逼塞滿虛空。看時不見微塵相。可笑物空無比況。口吐明珠光晃晃。尋常見說不思議。一語標宗言下當。
龐居士頌云。萬法從心起。心生萬法生。生生不了有。來去枉虛行。寄語修道人。空生有不生。如能達此理。不動出深坑。
寒山子詩云。男兒大丈夫。作事莫莽屎。徑直
【現代漢語翻譯】 現代漢語譯本 自體恒真：自身本性恒常真實不變。 所緣念處：所觀想的境界，即四念處（身念處、受念處、心念處、法念處）。 無非佛法：沒有一樣不是佛法的體現。 朗禪師說：『凡是你所見到的，都是你自心的顯現。道像什麼東西，而你要去修它？煩惱像什麼東西，而你要去斷除它？』 稠禪師說：『一切外在的因緣，名為沒有固定的相狀。是非、生滅，都由自心而起。如果自心不動心，誰會嫌棄是非？能取和所取都消失，那麼一切相狀就恒常寂滅。』 慧慈禪師說：『所謂法性，就是大道。法是法身（Dharmakaya），性是覺性（Buddha-nature），也就是眾生本有的自然之性。因此，《金剛般若經》（Vajracchedika Prajnaparamita Sutra）就像巨大的火堆，三昧（Samadhi）的火焰熊熊燃燒，一切煩惱都無法進入。所以才說天上天下，唯我獨尊。』 慧滿禪師說：『諸佛宣說心，是爲了讓人知道心相是虛妄不實的。現在反而更加執著於心相，深深違背了佛的本意。又增加許多論議，特別不符合大道之理。』他常常攜帶四卷《楞伽經》（Lankavatara Sutra），作為修心的要訣，隨所說而隨所行。 《宗鏡錄》（Zong Jing Lu）卷第九十七 戊申年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》 《宗鏡錄》卷第九十八 慧日永明寺主智覺禪師延壽集 志公和尚的偈語說：『頓悟心地的本源，開啟了寶藏。隱沒和顯現的靈妙軌跡，都顯現出真實的相狀。獨自行走，獨自端坐，常常是高大巍峨。百億化身，沒有數量的限制。縱然擁擠閉塞，充滿整個虛空，觀看時也見不到微塵的相狀。可笑那些用空來比況萬物的人，沒有可以比擬的。口中吐出明珠，光芒閃耀。常常聽到人們說不可思議，一句話標明宗旨，當下就能領會。』 龐居士的頌說：『萬法從心而起，心生則萬法生。生了又生，不了達有，來來去去，白白虛度光陰。告訴修道的人，空生有，有不生。如果能夠通達這個道理，不需動身就能脫離深坑。』 寒山子（Hanshanzi）的詩說：『男兒大丈夫，做事不要莽撞。徑直……』
【English Translation】 English version Self-existent and eternally true: The inherent nature of oneself is eternally true and unchanging. The object of mindfulness: The realm contemplated, namely the Four Foundations of Mindfulness (mindfulness of body, feelings, mind, and phenomena). Nothing is other than the Buddha-dharma: There is nothing that is not a manifestation of the Buddha-dharma. Chan Master Lang said, 'Whatever you see is a manifestation of your own mind. What is the Dao like that you want to cultivate it? What are afflictions like that you want to eliminate them?' Chan Master Chou said, 'All external conditions are said to have no fixed characteristics. Right and wrong, arising and ceasing, all originate from one's own mind. If one's own mind does not give rise to mind, who will dislike right and wrong? When the able and the able are both gone, then all phenomena are eternally still.' Chan Master Huici said, 'What is called Dharma-nature is the Great Way. Dharma is the Dharmakaya (法身, Dharma Body), and nature is the Buddha-nature (覺性, Awakened Nature), which is the inherent nature of all beings. Therefore, the Diamond Sutra (金剛般若經, Vajracchedika Prajnaparamita Sutra) is like a great fire, the flames of Samadhi (三昧, concentration) blazing, and all afflictions cannot enter. Therefore, it is said that in heaven and on earth, I alone am the Honored One.' Chan Master Huiman said, 'The Buddhas speak of mind to make people know that the characteristics of mind are false and unreal. Now, to further attach to the characteristics of mind deeply violates the Buddha's intention. Moreover, adding more arguments is especially contrary to the great principle.' He always carried four volumes of the Lankavatara Sutra (楞伽經, Lankavatara Sutra) as the key to cultivating the mind, acting according to what he taught. Zong Jing Lu (宗鏡錄, Record of the Source Mirror) Volume Ninety-Seven Engraved in the year Wushen by the Great Treasury Supervisor Taisho Tripitaka Volume 48, No. 2016 Zong Jing Lu Zong Jing Lu Volume Ninety-Eight Compiled by Chan Master Zhijue Yanshou, Abbot of Huiri Yongming Temple Verse of Venerable Zhigong says: 'Sudden enlightenment of the mind's origin opens the treasure trove. Hidden and manifest spiritual traces reveal the true appearance. Walking alone, sitting alone, always majestic and towering. Hundreds of billions of transformation bodies are without number. Even if crowded and blocked, filling the entire void, when looking, one cannot see the appearance of a mote of dust. Laughable are those who use emptiness to compare all things, there is nothing to compare. The mouth emits a bright pearl, its light shining brightly. Often hearing people say inconceivable, one word marks the principle, immediately understanding.' Verse of Layman Pang says: 'All dharmas arise from the mind, when the mind arises, all dharmas arise. Arising and arising without understanding existence, coming and going in vain. Tell those who cultivate the Way, emptiness gives rise to existence, existence does not arise. If one can understand this principle, without moving one can escape the deep pit.' Poem of Hanshanzi (寒山子, Cold Mountain): 'A real man, a great hero, do not act rashly in doing things. Directly...'
鐵石心。直取菩提路。邪道不用行。行之必辛苦。不要求佛果。識取心王主。
懶瓚和尚歌云。莫謾求真佛。真佛不可見。妙性及靈臺。何曾受熏練。心是無事心。面是娘生面。劫石可移動。箇中無改變。又云。吾有一言。絕慮忘緣。巧說不得。只用心傳。更有一語。無過直與。細于毫末。大無方所。本自圓成。不勞機杼。
騰騰和尚歌云。修道道無可修。問法法無可問。迷人不悟非空。達者本無逆順。八萬四千法門。至理不過方寸。煩惱正是菩提。凈華生於泥糞。識取自家城邑。莫謾游他州郡。
高僧釋法喜。臨遷化時告眾云。三界虛妄。但是一心。端坐而卒。
高僧釋靈潤云。舍外塵邪執。得意言分別。舍唯識想。得真法界。前觀無相。舍外塵相。后觀無生。舍唯識想。又常與法侶登山遊觀。野火四合。眾並奔散。唯潤安行。如常顧陟。語諸屬曰。心外無火。火實自心。謂火可逃。無由免火。及火至潤。潛然自斂。
高僧釋法空。入臺山幽居。每有清聲召曰。空禪。如是非一。自後法空。知是自心境界。以法遣之。遂乃安靜。初以禪修。終為對礙。遂學大乘離相。從所學者。並以此誨之。以法為親。以法為侶。
高僧釋靖邁。臨終云。心非道外。行在言前。言畢坐蛻。
【現代漢語翻譯】 現代漢語譯本： 鐵石心腸，逕直走向菩提之路（Bodhicitta，覺悟之路）。不要走入邪道，走入邪道必定充滿辛苦。不要向外尋求佛果，要認識自己內心的主人。
懶瓚（Lan Zan）和尚歌中唱道：『不要欺騙自己去尋求真佛，真佛是不可見的。那微妙的本性和靈明的覺知，從未經過任何修飾和訓練。心是無事之心，面是父母所生的本來面目。即使堅固如劫石（kalpa-stone，經歷無數劫的石頭）也會移動，但這個（本性）卻永不改變。』又說：『我有一句話，斷絕思慮，忘卻因緣。巧妙的言辭無法表達，只能用心去領會。還有一句話，直接給予你，細微到毫末，廣大無邊。本來就是圓滿成就的，不需要任何人為的造作。』
騰騰（Teng Teng）和尚歌中唱道：『修道，道無可修；問法，法無可問。迷惑的人不明白萬法皆空（sunyata，空性），通達的人本來就沒有逆境和順境。八萬四千法門，至高的真理不過方寸之間。煩惱正是菩提，清凈的蓮花從污泥中生長。認識自己內心的城池，不要欺騙自己去遊歷其他的州郡。』
高僧釋法喜（Shi Faxi），臨終時告訴眾人：『三界（trailokya，欲界、色界、無色界）都是虛妄的，一切都只是心的顯現。』說完端坐而逝。
高僧釋靈潤（Shi Lingrun）說：『捨棄外在的塵世邪見和執著，得意于言語上的分別。捨棄唯識（vijnapti-matrata，唯有識）的妄想，才能得到真正的法界（dharma-dhatu，諸法實相的境界）。先前觀照無相（animitta，沒有形相），捨棄外在的塵世之相；之後觀照無生（anutpada，不生不滅），捨棄唯識的妄想。』他又經常與同修法侶登山遊覽，遇到野火四面合圍，眾人都奔散逃離，只有靈潤安然行走，像平常一樣顧盼登高。他告訴眾人說：『心外沒有火，火實際上就是自心。認為火可以逃避，是無法免除火患的。』等到火燒到靈潤身邊，火焰自然而然地消斂了。
高僧釋法空（Shi Fakong），進入五臺山幽靜之處居住。經常有清朗的聲音呼喚說：『空禪（Kong Chan）。』像這樣的情況不止一次。之後法空明白這是自己內心的境界，用佛法來遣除它，於是就安靜下來了。起初用法門來修行，最終卻成為障礙。於是學習大乘（Mahayana，大乘佛教）離相（nirvikalpa，離一切分別妄想），並將自己所學到的，用來教誨他人。以佛法為親人，以佛法為伴侶。
高僧釋靖邁（Shi Jingmai），臨終時說：『心不在道之外，修行在言語之前。』說完就坐化了。
【English Translation】 English version: A heart of iron and stone, directly take the Bodhi path (Bodhicitta, path to enlightenment). Do not walk the heretical paths, for walking them will surely be filled with hardship. Do not seek the fruit of Buddhahood externally, recognize the master of your own mind.
Venerable Lan Zan sang: 'Do not deceive yourself seeking the true Buddha, the true Buddha cannot be seen. The wondrous nature and the spiritual platform, have never undergone any conditioning or training. The mind is a mind free from affairs, the face is the face given by your parents. Even a kalpa-stone (kalpa-stone, a stone that has existed for countless kalpas) can move, but this (nature) remains unchanged.' He also said: 'I have a word, severing thoughts and forgetting conditions. Skillful words cannot express it, only the mind can understand it. There is another word, given directly to you, as fine as a hair, as vast as boundless space. It is inherently complete, requiring no artificial contrivance.'
Venerable Teng Teng sang: 'Cultivating the Way, there is no Way to cultivate; asking about the Dharma, there is no Dharma to ask. Deluded people do not understand emptiness (sunyata, emptiness), those who are enlightened inherently have no adversity or favor. The eighty-four thousand Dharma gates, the ultimate truth is no more than an inch square. Afflictions are precisely Bodhi, pure lotus flowers grow from muddy filth. Recognize the city of your own mind, do not deceive yourself traveling to other states and counties.'
The eminent monk Shi Faxi, on the verge of passing away, told the assembly: 'The three realms (trailokya, desire realm, form realm, formless realm) are all illusory, everything is just a manifestation of the mind.' After saying this, he sat upright and passed away.
The eminent monk Shi Lingrun said: 'Abandon external worldly heresies and attachments, taking pride in verbal distinctions. Abandon the illusions of consciousness-only (vijnapti-matrata, only consciousness), and you will attain the true Dharma realm (dharma-dhatu, the realm of the true nature of all things). First contemplate no-form (animitta, without form), abandoning external worldly forms; then contemplate no-birth (anutpada, unproduced and unceasing), abandoning the illusions of consciousness-only.' He also often went mountain climbing with his Dharma companions, and when wildfires surrounded them, everyone scattered and fled, but Lingrun walked calmly, looking around and ascending as usual. He told everyone: 'There is no fire outside the mind, fire is actually the mind itself. Thinking that fire can be escaped, there is no way to avoid the fire.' When the fire reached Lingrun, the flames naturally subsided.
The eminent monk Shi Fakong entered a secluded residence on Mount Wutai. There was often a clear voice calling out: 'Kong Chan.' This happened more than once. Later, Fakong understood that this was a state of his own mind, and he used the Dharma to dispel it, and then he became quiet. At first, he cultivated with dhyana, but eventually it became an obstacle. So he studied the Mahayana (Mahayana, Great Vehicle Buddhism) of non-attachment (nirvikalpa, free from all discriminating thoughts), and used what he had learned to teach others. He took the Dharma as his family, and the Dharma as his companion.
The eminent monk Shi Jingmai, on the verge of death, said: 'The mind is not outside the Way, practice is before words.' After saying this, he passed away while sitting.
高僧釋通達。因以木打塊。塊破形消。既睹斯變。廓然大悟心跡。
高僧釋轉明。凡有所咨學者。常以平等唯心一法。志而奉之。
高僧釋道英。入水臥雪。而無寒苦。如是隨事以法對之。縱任自在。不以為難。良由唯識之旨。洞曉心腑。外事之質。豈得礙乎。當講起信。至心真如門。奄然入定。
高僧釋道世云。勤勇懺悔者。雖知依理。須知心妄動。遠離前境。經云。譬如㲲花千斤。不如真金一兩。喻能觀心強。即滅罪強。
伏陀禪師云。籍教明宗。深信含生同一真性。凡聖一路。堅住不移。不隨他教。與道冥符。寂然無為。名為理入。
高僧釋智通云。若夫尋近大乘。修正觀者。察微塵之本際。許一念之初原。便可荊棘播無常之音。梟獍說甚深之法。十方凈土。未必過此矣。
高僧釋曇遂。每言。三界虛妄。但是一心。追求外境。未悟難息。
高僧解脫和尚。依華嚴作佛光觀。于清宵月夜。光中。忽見化佛。說偈云。諸佛秘密甚深法。曠劫修行今乃得。若人開明此法門。一切諸佛皆隨喜。解脫和尚乃禮拜問云。此法門如何開示於人。化佛遂隱身不現。空中偈答云。方便智為燈。照見心境界。欲知真實法。一切無所見。
太原和尚云。夫欲發心入道。先須識
【現代漢語翻譯】 現代漢語譯本 高僧釋通達，因為用木頭敲打土塊，土塊破碎消失。當他目睹這個變化時，頓時領悟了心性的真諦。 高僧釋轉明，對於前來請教的學人，常常以平等唯心之法開導他們，並以此為志向奉行。 高僧釋道英，即使身處水中或臥于雪地，也不覺得寒冷痛苦。他總是能以佛法來應對各種境遇，縱任自在，不覺得困難。這都是因為他對唯識的精髓徹底明瞭，外在事物的表象，又怎麼能障礙他呢？當他講解《起信論》至『心真如門』時，便安然入定。 高僧釋道世說：『勤奮勇猛地懺悔的人，即使明白理論，也應該知道心念是虛妄變動的，要遠離外在的境界。《經》中說，譬如㲲花千斤，不如真金一兩。』比喻能觀照自心的人力量強大，滅罪的力量也就強大。 伏陀禪師說：『憑藉經教來闡明宗義，深信一切眾生都具有同一真性，凡夫與聖人本無差別，堅定不移地安住於此。不隨順其他教說，與道冥合，寂然無為，這叫做理入。』 高僧釋智通說：『如果想要尋求趨近大乘佛法，修習正觀的人，觀察微塵的本源，探究一念最初的生起之處，那麼即使在荊棘叢中也能傳播無常的道理，即使是惡鳥也能宣說甚深的佛法。十方凈土，未必能超過這裡。』 高僧釋曇遂經常說：『三界都是虛妄不實的，一切都只是心的顯現。如果向外追求，不覺悟這個道理，就難以止息。』 高僧解脫和尚，依據《華嚴經》修習佛光觀。在清朗的月夜，于佛光中，忽然看見化佛，說偈語道：『諸佛秘密甚深法，曠劫修行今乃得。若人開明此法門，一切諸佛皆隨喜。』解脫和尚於是禮拜請問：『此法門如何開示於人？』化佛隨即隱身不見，空中傳來偈語回答說：『方便智為燈，照見心境界。欲知真實法，一切無所見。』 太原和尚說：『想要發心入道，首先必須認識……』
【English Translation】 English version The eminent monk Shi Tongda, upon striking a clod of earth with wood and witnessing its disintegration, experienced a profound awakening to the nature of mind. The eminent monk Shi Zhuanming, when consulted by students, consistently guided them with the principle of equality and the sole reality of mind (唯心, Weixin), which he embraced as his guiding principle. The eminent monk Shi Daoying, felt neither cold nor hardship when immersed in water or lying in snow. He addressed all situations with the Dharma, acting freely and without difficulty. This was because he thoroughly understood the essence of Vijnanavada (唯識, Weishi); how could external phenomena then obstruct him? When lecturing on the Awakening of Faith (起信論, Qixin Lun), upon reaching the 'Mind as Suchness' (心真如門, Xin Zhenru Men) section, he peacefully entered into Samadhi (定, Ding). The eminent monk Shi Daoshi said: 'Those who diligently and vigorously repent, even if they understand the principles, should know that the mind is falsely moving and should stay away from external realms. The Sutra says, 'A thousand pounds of coarse wool are not as valuable as one ounce of pure gold.' This illustrates that the stronger one's ability to observe the mind, the stronger one's ability to extinguish sins.' Chan Master Futa said: 'Using the teachings to clarify the doctrine, deeply believe that all sentient beings share the same true nature, that the path of ordinary beings and sages is the same, and firmly abide in this without wavering. Do not follow other teachings, but merge with the Tao (道, Dao) in silent non-action. This is called 'entering through reason'.' The eminent monk Shi Zhitong said: 'If one seeks to approach the Great Vehicle (大乘, Dasheng) and practice right contemplation, by observing the fundamental nature of a mote of dust and exploring the initial origin of a single thought, then even in a thorny thicket, one can spread the sound of impermanence, and even owls and vultures can expound the profound Dharma. The pure lands of the ten directions may not surpass this.' The eminent monk Shi Tansui often said: 'The three realms are illusory and unreal; everything is merely a manifestation of the mind. If one seeks externally and does not awaken to this truth, it is difficult to find cessation.' The eminent monk Jietuo, relying on the Avatamsaka Sutra (華嚴經, Huayan Jing), practiced the Buddha Light Contemplation. On a clear moonlit night, within the light, he suddenly saw a manifested Buddha, who spoke a verse: 'The secret and profound Dharma of all Buddhas, is attained only after eons of practice. If one illuminates this Dharma gate, all Buddhas will rejoice.' Jietuo then bowed and asked: 'How should this Dharma gate be taught to others?' The manifested Buddha then disappeared, and a verse echoed from the sky in response: 'Expedient wisdom is the lamp, illuminating the realm of the mind. If you wish to know the true Dharma, see nothing at all.' The Taiyuan monk said: 'If you wish to generate the aspiration to enter the path, you must first recognize...'
自本心。若不識自本心。如狗逐塊。非師子王也。善知識。直指心者。即今語言是汝心。舉動施為。更是阿誰。除此之外。更無別心。若言更別有者。即如演若覓頭。經云。信心清凈。即生實相。又經云。無依是佛母。佛從無處生。
天皇和尚云。只今身心即是性。身心不可得。即三界不可得。乃至有性無性。總不可得。無佛無眾生。無師無弟子。心空。三界一切總空。以要言之。三界內外。下至螻蟻蠢動之者。悉在一塵中。彼此咸等。一一皆如。是。各各不相妨。一切法門。千般萬種。只明見性。更無餘事。
興善和尚云。從上已來。祖佛相傳一心之法。以心印心。不傳余法。初祖指一言以直說。譬如龍吐水至津。津滿至河。乃至大海。龍是水之源。以知如今已后。學人。相傳一心之法。皆是簡要說。而喚心時。不得別覓佛。當佛時。不得更求心。是以若人信自心是佛。此人所有言說。當能轉法輪。若人不信自心是佛。此人所有言說。皆是謗方等大乘。所以經云。性外得菩提。譬如壓砂求油。不是油正因。
颙禪師有問。涅槃明。眾生即佛性。佛性即眾生。但以時異。有凈不凈。未審非情亦是眾生不。答。經云。文殊問金色女。汝身有五陰。十二入十八界不。女言。如我身有五陰十二入十八界。
【現代漢語翻譯】 現代漢語譯本： 認識自己的本心。如果不認識自己的本心，就像狗追逐土塊一樣，而不是獅子王。善知識，直接指示心性的人說，現在說話的就是你的心，舉動作為，又是誰在主使？除此之外，再沒有別的心。如果說還有別的，就像演若（Yanruo，人名，比喻迷失本性的人）尋找自己的頭一樣。經書上說，『信心清凈，即生實相。』又說，『無所依是佛母，佛從無處生。』 天皇和尚說：『當下這個身心就是自性。身心不可得，就是三界（Sanjie，欲界、色界、無色界）不可得。乃至有性無性，總不可得。沒有佛，沒有眾生，沒有師父，沒有弟子。心空了，三界一切都空了。』總而言之，三界內外，下至螻蟻蠢動之物，都在一粒微塵中。彼此平等，一一皆如是，各自不相妨礙。一切法門，千般萬種，只是爲了明見自性，沒有其他事情。 興善和尚說：『從古以來，祖師和佛都互相傳授一心之法，以心印心，不傳其他法。初祖用一句話直接說明。譬如龍吐水到水洼，水洼滿了到河流，乃至大海。龍是水的源頭。』要知道如今以後，學人互相傳授一心之法，都是簡要的說法。當呼喚心的時候，不要另外去尋找佛；當成為佛的時候，不要再尋求心。因此，如果有人相信自己的心就是佛，這個人所說的話，就能轉法輪（Zhuan Falun，傳播佛法）。如果有人不相信自己的心就是佛，這個人所說的話，都是誹謗方等大乘（Fangdeng dacheng，大乘佛教經典）。所以經書上說，『在自性之外求得菩提（Puti，覺悟），就像壓榨沙子來求油，不是得到油的正因。』 颙（Yong）禪師問道：『涅槃（Nirvana，寂滅）表明，眾生就是佛性（Foxing，成佛的可能性），佛性就是眾生，只是因為時間不同，有清凈和不清凈。』請問非情（無情之物）也是眾生嗎？回答：『經書上說，文殊（Wenshu，文殊菩薩）問金色女，你的身體有五陰（Wuyin，色、受、想、行、識）、十二入（Shier ru，眼、耳、鼻、舌、身、意六根及其對應的六境）、十八界（Shiba jie，六根、六境、六識）嗎？』金色女說：『我的身體有五陰、十二入、十八界。』
【English Translation】 English version: Recognize your own original mind. If you do not recognize your own original mind, it is like a dog chasing a clod of dirt, not a lion king. Good advisors, those who directly point to the mind say that the very words you are speaking now are your mind. Your actions and behaviors, who else is causing them? Apart from this, there is no other mind. If you say there is another, it is like Yanruo (a person's name, a metaphor for someone who has lost their original nature) searching for his own head. The scriptures say, 'When faith is pure, true reality arises.' And also say, 'Having no reliance is the mother of all Buddhas; Buddhas are born from nowhere.' Zen Master Tianhuang said: 'This very body and mind is the self-nature. The body and mind are unattainable, which means the Three Realms (Desire Realm, Form Realm, Formless Realm) are unattainable. Even having nature or not having nature, all are unattainable. There is no Buddha, no sentient beings, no teacher, no disciple. When the mind is empty, everything in the Three Realms is empty.' In short, within and without the Three Realms, down to ants and all moving creatures, are all within a single dust mote. They are all equal to each other, each and every one is thus, each not obstructing the other. All Dharma gates, in thousands of ways, only aim to clarify seeing the self-nature; there is nothing else to do. Zen Master Xingshan said: 'From the beginning, the patriarchs and Buddhas have transmitted the Dharma of the One Mind, using mind to seal mind, not transmitting any other Dharma. The First Patriarch used one word to explain directly. It is like a dragon spitting water into a puddle, the puddle filling into a river, and then into the ocean. The dragon is the source of the water.' Know that from now on, students transmit the Dharma of the One Mind, all are concise explanations. When calling upon the mind, do not seek the Buddha separately; when becoming a Buddha, do not seek the mind further. Therefore, if someone believes that their own mind is the Buddha, then everything this person says can turn the Dharma wheel (spreading the Dharma). If someone does not believe that their own mind is the Buddha, then everything this person says is slandering the Vaipulya Mahayana (Mahayana Buddhist scriptures). Therefore, the scriptures say, 'Seeking Bodhi (enlightenment) outside of self-nature is like pressing sand to extract oil; it is not the true cause of obtaining oil.' Zen Master Yong asked: 'Nirvana (extinction) clarifies that sentient beings are Buddha-nature (the potential to become a Buddha), and Buddha-nature is sentient beings, only differing in time, with purity and impurity.' May I ask, are non-sentient things also sentient beings? The answer: 'The scriptures say that Manjushri (Manjushri Bodhisattva) asked the golden-colored woman, 'Does your body have the Five Skandhas (form, feeling, perception, volition, consciousness), the Twelve Entrances (the six sense organs and their corresponding six objects), and the Eighteen Realms (the six sense organs, six objects, and six consciousnesses)?' The golden-colored woman said, 'My body has the Five Skandhas, the Twelve Entrances, and the Eighteen Realms.'
梵網經云。一切地水。是我先身。一切火風。是我本體。又依正二身。互相依立。華嚴經云。一切法無相。是則佛真體。經明。若計靈智之心是常。色是敗壞無常者。則外道斷常之見。華嚴明。眾生界即佛界。佛界即法界。法界之外。更無別法。乃至萬法雖異。其體常同。若不迷於所同。體用。常無有二。無二之旨。蓋出世之要津。一念相應。不隔凡成聖矣。
臥輪禪師云。詳其心性。湛若虛空。本來不生。是亦不滅。何須收捺。但覺心起。即須向內反照心原。無有根本。即無生處。無生處故。心即寂靜。無相無為。
南泉和尚云。然燈佛道了也。若心想所思。出生諸法。虛假合集。彼皆不實。何以故。心尚無有。何所出生。若取諸法。猶如分別虛空。如人取聲。安置篋中。亦如吹網。欲令氣滿。又云。如今但會一如之理。直下修行。又云。但會無量劫來性不變。即是修行。
汾州無業和尚。初問馬祖。三乘至理。粗亦研窮。常聞禪師即心是佛。實未能了。伏願指示。馬祖曰。即汝不了底心即是。更無別物。不了時是迷。了時是悟。亦猶手作拳。拳作手也。師又問。如何是祖師西來密傳心印。祖曰。大德正鬧在。且去。別時來。一足始跨門限。祖云。大德。便卻回頭。祖云。是什麼。遂豁然大悟。
【現代漢語翻譯】 現代漢語譯本：《梵網經》中說：『一切地水，是我最初的身軀；一切火風，是我的本體。』又說，依報和正報二者，互相依存而成立。《華嚴經》中說：『一切法沒有固定的相狀，這就是佛的真實本體。』經中闡明，如果認為靈明覺知的心是常住不變的，而色法是會敗壞無常的，那就是外道所持的斷滅見和常見。 《華嚴經》闡明：眾生界就是佛界，佛界就是法界，在法界之外，再沒有其他的法。乃至萬法雖然各不相同，但它們的本體卻是相同的。如果不迷惑于這個共同的本體和作用，那麼本體和作用就常常沒有差別。這『無二』的宗旨，實在是超出世間的要道，只要一念與此相應，當下就能從凡夫轉變為聖人。
臥輪禪師說：『詳細觀察我們的心性，清澈空明如同虛空，本來就不曾生起，也就不可能滅去。哪裡需要去強行收攝控制呢？只要覺察到心念生起，就應當向內反觀心念的根源，發現它並沒有實在的根本，也就是沒有生起之處。因為沒有生起之處的緣故，心自然就寂靜下來，達到無相無為的境界。』
南泉和尚說：『然燈佛已經說完了。如果心念思慮所產生出來的諸法，都是虛假聚合而成的，它們都不是真實的。為什麼呢？因為心本身都是不存在的，又從哪裡產生出什麼呢？如果執取諸法，就好像分別虛空一樣，又好像有人想要把聲音抓住，安置在箱子里，也好像吹脹一張網，想要讓它充滿氣體。』又說：『現在只要領會這『一如』的道理，直接去修行。』又說：『只要領會無量劫以來本性不變，這就是修行。』
汾州無業和尚，最初問馬祖：『三乘教法的至深道理，我粗略地也研究窮盡了，常常聽禪師說『即心是佛』，實在還不能明白，希望您能指示。』馬祖說：『就是你不能明白的那個心就是佛，再沒有別的東西。不明白的時候是迷惑，明白了的時候就是覺悟，也就像手握成拳頭，拳頭又張開成手一樣。』無業和尚又問：『什麼是祖師西來秘密傳授的心印？』馬祖說：『大德你正在喧鬧，先去吧，過一會兒再來。』無業和尚一隻腳剛剛跨過門檻，馬祖說：『大德。』無業和尚便回頭。馬祖問：『是什麼？』無業和尚於是豁然大悟。
【English Translation】 English version: The Brahma Net Sutra says, 'All earth and water are my prior body; all fire and wind are my very substance.' Furthermore, the dependent (environment) and the principal (being) mutually rely on each other to exist. The Avatamsaka Sutra says, 'All dharmas are without fixed characteristics; this is the true body of the Buddha.' The sutra clarifies that if one considers the mind of spiritual intelligence to be constant, while form is subject to decay and impermanence, then that is the view of annihilationism and eternalism held by externalists. The Avatamsaka Sutra clarifies that the realm of sentient beings is the Buddha realm, the Buddha realm is the Dharma realm, and outside the Dharma realm, there are no other dharmas. Even though the myriad dharmas are different, their essence is always the same. If one is not deluded about this shared essence and function, then essence and function are always non-dual. The principle of 'non-duality' is truly the essential gateway to transcending the world; a single thought in accordance with it allows one to transform from an ordinary being into a sage without separation.
Chan Master Wolun said, 'Examining its nature, the mind is clear and vast like empty space; it is originally unborn and therefore cannot be extinguished. Why is there a need to forcibly restrain it? Simply be aware when a thought arises, and then turn inward to reflect upon the origin of the mind. Finding no real root, there is no place of arising. Because there is no place of arising, the mind naturally becomes tranquil, reaching the state of no-form and no-action (wu-xiang wu-wei).'
Venerable Nanquan said, 'Dipankara Buddha has already spoken completely. If the various dharmas that arise from mental thoughts and considerations are falsely assembled, they are all unreal. Why? Because the mind itself does not exist, so from where could anything arise? Grasping at dharmas is like distinguishing empty space, or like someone trying to capture sound and place it in a box, or like blowing up a net, trying to fill it with air.' He also said, 'Now, simply understand the principle of 'suchness' (yiru), and practice directly.' He also said, 'Simply understand that the nature has been unchanging for countless eons; this is practice.'
Venerable Wuye of Fenzhou initially asked Mazu, 'The profound principles of the Three Vehicles, I have roughly studied and exhausted. I often hear the Chan master say 'The mind itself is Buddha,' but I truly do not understand. I humbly request your instruction.' Mazu said, 'That very mind that you do not understand is it; there is nothing else. Not understanding is delusion; understanding is enlightenment, just like a hand making a fist, and a fist opening into a hand.' Venerable Wuye then asked, 'What is the secret mind-seal transmitted by the Patriarch from the West?' Mazu said, 'Great Virtue, you are being noisy. Go away for now, come back later.' As Venerable Wuye's foot just crossed the threshold, Mazu said, 'Great Virtue.' Venerable Wuye then turned his head. Mazu asked, 'What is it?' Venerable Wuye then experienced a sudden and complete enlightenment.
示徒云。祖師來此土。觀其眾生。有大乘根性。唯傳心印。印汝諸人迷情。得之者。即不論凡之與聖。愚之與智。多虛不如少實。大丈夫兒。不如直下休歇去好。頓息萬緣。截生死流迥出常格。靈光獨照。物類不拘。巍巍堂堂。三界獨步。何必身長丈六紫磨金輝。項佩圓光。舌相長廣。若以色見我。是人行邪道。設有眷屬莊嚴。不求而自至。山河大地。不礙眼光。一聞千悟。獲大總持。又臨終告眾云。汝等見聞智覺之性。與虛空齊壽。猶如金剛。不可破壞。一切諸法。如影如響。無有實者。經云。唯此一事實。餘二即非真。言訖。奄然而化。
真覺大師云。夫心性靈通。動靜之原莫二。真如絕慮。緣計之念非殊。惑見紛馳。窮之則唯一寂。靈原不狀。鑒之則。乃千差。千差不同。法眼之名自立。一寂非異。慧眼之號斯存。理量雙消。佛眼之功圓著。是以三諦一境。法身之理恒清。三智一心。般若之明常照。境智冥合。解脫之應。隨機。非縱非橫。圓伊之道玄會。故知三德妙性。宛爾無乖。一心。深廣難思。何出要而非路。是以即心為道者。可謂尋流而得源矣。
神秀和尚云。一切非情。以是心等現故。染凈隨心。有轉變故。無有餘性。要依緣故。謂緣生之法。皆無自性。空有不俱。即有情正有時。非情必
【現代漢語翻譯】 現代漢語譯本： 示徒說：『祖師來到這片土地，觀察這裡的眾生，發現有大乘的根性，所以只傳授心印，用以印證你們這些人的迷惑之情。得到它的人，就不必再區分凡人還是聖人，愚笨還是聰明。與其追求很多虛假的東西，不如擁有少許真實的東西。大丈夫，不如直接放下一切，停止一切活動，斷絕生死的流轉，超脫于常人的格局。讓靈光獨自照耀，不被外物所束縛，巍峨莊嚴，在三界中獨自行走。何必執著于身長一丈六尺，紫磨金色的光輝，脖子上佩戴圓光，舌頭又長又寬？如果用外貌來觀察我，這個人就是在走邪道。即使有眷屬的莊嚴，也不用刻意追求，自然會到來。山河大地，不會阻礙眼光。一聽到就能領悟很多，獲得大總持。』 又臨終時告誡眾人說：『你們的見聞智覺之性，與虛空一樣長久，就像金剛一樣，不可破壞。一切諸法，都像影子和回聲一樣，沒有真實的本體。《經》中說：『只有這件事是真實的，其餘兩件事都不是真實的。』說完，就安詳地圓寂了。 真覺大師說：『心性靈通，動與靜的本源沒有兩樣。真如之境超越思慮，緣起計較的念頭並無不同。迷惑的見解紛繁複雜，追究到最後，歸於唯一的寂靜。靈性的本源無法用語言描述，用智慧去觀察，就會顯現出千差萬別。千差萬別，法眼（Dharma Eye）的名稱由此確立。唯一的寂靜，沒有差異，慧眼（Wisdom Eye）的稱號因此存在。理智和情量都消失，佛眼（Buddha Eye）的功用圓滿顯現。因此，三諦（Three Truths）歸於一境，法身（Dharmakaya）的道理永遠清凈。三智（Three Wisdoms）歸於一心，般若（Prajna）的光明常照。境與智冥合，解脫（Liberation）的應化，隨機而現。既非縱向也非橫向，圓融之道玄妙地匯合。所以知道三德（Three Virtues）的妙性，完全沒有違背。一心深廣，難以思議，為何不把它作為出離苦海的道路呢？因此，把心作為道的人，可以說是沿著河流找到了源頭。』 神秀和尚說：『一切非情之物，都是因為心的顯現而存在。染污和清凈都隨心而變，因為心有轉變的作用。沒有其他的自性，都要依靠因緣。所謂的緣起之法，都沒有自性。空和有不能同時存在，有情眾生存在的時候，非情之物必然…』
【English Translation】 English version: The disciple said: 'The Patriarch came to this land, observing the sentient beings here, and found that they had the root nature of Mahayana, so he only transmitted the mind seal to seal your deluded feelings. Those who obtain it need not distinguish between ordinary people and saints, foolish or wise. It is better to have a little truth than to pursue many false things. A great man, it is better to directly let go of everything, stop all activities, cut off the flow of birth and death, and transcend the ordinary pattern. Let the spiritual light shine alone, unconstrained by external things, majestic and dignified, walking alone in the three realms. Why be obsessed with a body that is one zhang and six chi tall, with the brilliance of purple-gold, wearing a halo around the neck, and a long and wide tongue? If you observe me by appearance, that person is walking the wrong path. Even if there is the adornment of family members, you don't need to deliberately pursue it, it will come naturally. Mountains, rivers, and the earth will not hinder the light of the eyes. Upon hearing it, one can comprehend a lot and obtain the Great Dharani.' And as he was dying, he admonished the crowd: 'Your nature of seeing, hearing, knowing, and perceiving is as long-lasting as the void, like a diamond, indestructible. All dharmas are like shadows and echoes, without a real substance. The Sutra says: 'Only this one thing is real, the other two are not real.' After saying this, he passed away peacefully. Great Master Zhenjue said: 'The nature of the mind is spiritually connected, and the origin of movement and stillness is not different. The realm of Suchness transcends thought, and the thoughts of arising and calculation are not different. Confused views are complex and diverse, but when pursued to the end, they return to the only stillness. The origin of spirituality cannot be described in words, but when observed with wisdom, it will reveal thousands of differences. Thousands of differences, the name of the Dharma Eye (法眼) is established from this. The only stillness is not different, and the title of the Wisdom Eye (慧眼) exists because of this. Reason and quantity both disappear, and the function of the Buddha Eye (佛眼) is fully revealed. Therefore, the Three Truths (三諦) return to one realm, and the principle of the Dharmakaya (法身) is always pure. The Three Wisdoms (三智) return to one mind, and the light of Prajna (般若) always shines. The realm and wisdom are united, and the response of Liberation (解脫) manifests according to circumstances. Neither vertical nor horizontal, the round and harmonious path converges mysteriously. Therefore, know that the wonderful nature of the Three Virtues (三德) is completely without contradiction. The one mind is deep and broad, difficult to imagine, why not take it as the path to escape the sea of suffering? Therefore, those who take the mind as the path can be said to have found the source along the river.' Venerable Shenxiu said: 'All non-sentient things exist because of the manifestation of the mind. Defilement and purity change with the mind, because the mind has the function of transformation. There is no other self-nature, and everything must rely on conditions. The so-called arising of conditions has no self-nature. Emptiness and existence cannot coexist, when sentient beings exist, non-sentient things must...'
空故。他即自故。何以故。他無性。以自作故。即有情修證。是非情修證也。經云。其身周普。等真法界。既等法界。非情門空。全是佛故。又非情正有時。有情必空故。自即他故。何以故。自無性。以他作故。即非情無修無證。是有情無修無證也。善財觀樓閣時。遍周法界。有情門空。全一閣故。經云。眾生不違一切剎。剎不違一切眾生。雖云有無同時。分相斯在矣。
隋朝命大師融心論云。圓機對教。無教不圓。理心涉事。無事非理。無事非理。何亂而不。定無亂不定。則定亂兩亡。無事非理。故事理雙絕。乃至雖離二邊。非有邊而可離。言亡四句。實無句而可亡。此處幽玄。融心可會。若以心融心。非融心矣。心常如實。何所融也。實不立心。說融心矣。
智達禪師心境頌云。境立心便有。心無境不生。若將心繫境。心境兩俱盲。境心各自住。心境性恒清。悟境心無起。迷心境共行。若迷心作境。心境亂縱橫。悟境心元凈。知心境本清。知心無境性。了境心無形。境虛心寂寂。心照境冷冷。
甘泉和尚云。夫欲發心入道。先須識自本心。心者。萬法眾生之本。三世諸佛祖。十二部經之宗。雖即觀之。不見其形。應用自在。所作無礙。洞達分明。了了無異。若未識者。以信為先。信者信何物。
【現代漢語翻譯】 現代漢語譯本： 空性是這樣的。『他』即是『自』的空性。為什麼呢？因為『他』沒有自性，是由『自』所造作的。這指的是有情眾生的修行和證悟，而不是非情眾生的修行和證悟。《華嚴經》說：『其身周遍，等同真如法界。』既然等同法界，就不是情識之門空，而是完全是佛的境界。而且非情在特定時候是存在的，有情必然是空性的。『自』即是『他』的空性。為什麼呢？因為『自』沒有自性，是由『他』所造作的。這指的是非情沒有修行和證悟，而是有情沒有修行和證悟。善財童子觀樓閣時，周遍法界，有情之門空，完全是一個樓閣的境界。《華嚴經》說：『眾生不違一切剎（佛國），剎不違一切眾生。』雖然說有和無同時存在，但它們的界限仍然存在。
隋朝命大師的《融心論》說：『圓滿的機用對應教法，沒有教法不圓滿。理體之心涉及事相，沒有事相不是理體。』沒有事相不是理體，那麼什麼混亂不能平息呢？定中沒有亂，不定中也沒有亂，那麼定和亂都消失了。沒有事相不是理體，所以事和理都超越了。乃至即使遠離了二邊，也不是有邊可以遠離。言語消失了四句，實際上沒有一句可以消失。這裡的幽深玄妙，融心可以體會。如果用心來融心，那就不是融心了。心常常如實，還需要融什麼呢？真如實相不立心，才說是融心啊。
智達禪師的《心境頌》說：『境存在，心就產生；心沒有，境不生。如果將心繫于境，心和境都變得盲目。境和心各自安住，心和境的本性永遠清凈。覺悟境，心不起；迷惑心，境隨行。如果迷惑心而造作境，心和境就會混亂縱橫。覺悟境，心本來清凈；知道心，境本來清澈。知道心沒有境的自性，瞭解境沒有心的形狀。境虛空，心寂靜；心照耀，境冷清。』
甘泉和尚說：『想要發心入道，首先必須認識自己的本心。心，是萬法眾生的根本，三世諸佛祖，十二部經的宗旨。即使立即觀察它，也看不見它的形狀。應用自在，所作無礙，洞達分明，了了無異。如果還不認識它，要以信為先。信什麼呢？』
【English Translation】 English version: Emptiness is thus. 'Other' is the emptiness of 'self'. Why? Because 'other' has no self-nature, it is created by 'self'. This refers to the practice and realization of sentient beings, not the practice and realization of non-sentient beings. The Sutra says: 'Its body is pervasive, equal to the true Dharma realm.' Since it is equal to the Dharma realm, it is not the emptiness of the gate of emotions, but the complete state of Buddha. Moreover, non-sentient beings exist at certain times, and sentient beings must be empty. 'Self' is the emptiness of 'other'. Why? Because 'self' has no self-nature, it is created by 'other'. This refers to non-sentient beings having no practice and realization, but sentient beings having no practice and realization. When Sudhana (Shancai Tongzi) observed the pavilion, he pervaded the Dharma realm, the gate of sentient beings was empty, and it was completely the state of one pavilion. The Sutra says: 'Sentient beings do not violate all Buddha-lands (kshetra), and Buddha-lands do not violate all sentient beings.' Although it is said that existence and non-existence exist simultaneously, their boundaries still exist.
The Rong Xin Lun (Treatise on Harmonizing the Mind) by Master Ming of the Sui Dynasty says: 'Perfect function corresponds to the teachings, and no teaching is not perfect. The heart of principle involves phenomena, and no phenomenon is not principle.' If no phenomenon is not principle, then what chaos cannot be calmed? There is no chaos in samadhi, and no chaos in non-samadhi, then both samadhi and chaos disappear. No phenomenon is not principle, so both phenomena and principle are transcended. Even if one is away from the two extremes, it is not that there is an extreme that can be abandoned. Words disappear into four phrases, but in reality, there is no phrase that can be abandoned. The profound mystery here can be understood by harmonizing the mind. If you use the mind to harmonize the mind, then it is not harmonizing the mind. The mind is always as it is, what needs to be harmonized? True reality does not establish the mind, that is why it is said to harmonize the mind.
Zen Master Zhida's Xin Jing Song (Ode to Mind and Environment) says: 'When the environment exists, the mind arises; when the mind is not, the environment does not arise. If you tie the mind to the environment, both the mind and the environment become blind. The environment and the mind each abide, the nature of the mind and the environment is always pure. When the environment is enlightened, the mind does not arise; when the mind is deluded, the environment follows. If you delude the mind and create the environment, the mind and the environment will be chaotic and horizontal. When the environment is enlightened, the mind is originally pure; knowing the mind, the environment is originally clear. Knowing that the mind has no nature of the environment, understanding that the environment has no form of the mind. The environment is empty, the mind is silent; the mind shines, the environment is cold.'
Abbot Ganquan said: 'If you want to arouse the mind to enter the Way, you must first recognize your own original mind. The mind is the root of all dharmas and sentient beings, the purpose of all Buddhas and Patriarchs of the three times, and the essence of the twelve divisions of scriptures. Even if you observe it immediately, you cannot see its form. Its application is free, its actions are unobstructed, it is thoroughly clear, and it is completely different. If you do not yet recognize it, you must first have faith. What do you believe in?'
信心是佛。無始無明。輪迴生死。四生六道。受種種形。只為不敢認自心是佛。若能識自心。心外更無別佛。佛外無別心。乃至舉動施為。更是阿誰。除此心外。更無別心。若言別更有者。汝即是演若達多。將頭覓頭。亦復如是。千經萬論。只緣不識自心。若了自心本來是佛者。一切唯假名。況復諸三有。則明鏡可以鑒容。大乘可以印心。又云。求經覓佛。不如將理勘心。若勘得自心。本自清凈。不須磨瑩。本自有之。不因經得。何乃得知。經云。修多羅教。如標月指。若復見月。了知所標。若能如是解者。一念相應。即名為佛。
普岸大師云。大道虛曠。唯一真心。善惡勿思。神清物表。更復何憂。
溈山和尚云。內外諸法。盡知不實。從心化生。悉是假名。任他法性周流。莫斷莫絕。
臨濟和尚云。如今諸人。與古聖何別。爾且欠少什麼。六道神光。未曾間歇。若能如是。只是個一生無事人。欲得與祖佛不別。但莫向外馳求。爾一念清凈光。是爾屋裡法身佛。爾一念無分別光。是爾屋裡報身佛。爾一念差別光。是爾屋裡化身佛。此三種身。即是今日目前聽法底人。此三種是名言。明知是光影。大德。且要識取弄光影底人。是諸佛本源。是一切道流歸舍處。爾四大六根。及虛空。不解聽法說法。
【現代漢語翻譯】 現代漢語譯本：信心就是佛。從無始以來的無明（Avidya，無知），導致在輪迴生死中，於四生（卵生、胎生、濕生、化生）六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）中，承受種種不同的形體，只因爲不敢承認自己的心就是佛。如果能夠認識自己的心，就會明白心外沒有其他的佛，佛外也沒有其他的心。乃至一切舉動施為，又是誰在主導呢？除了這顆心之外，再沒有別的心。如果說另外還有，那麼你就如同演若達多（Yajnadatta，一個故事中的人物，誤以為自己丟失了頭），將頭去尋找頭，也是同樣的道理。千經萬論，只是因為不認識自己的心。如果明白了自心本來就是佛，那麼一切都只是假名，更何況是三有（欲有、色有、無色有）呢？所以明鏡可以用來照見容貌，大乘（Mahayana，佛教宗派）可以用來印證心性。又說，求經尋找佛，不如用道理來審察自己的心。如果審察到自己的心，本來就是清凈的，不需要磨礪，本來就具備，不是從經典中得到的。那麼如何才能得知呢？經中說，修多羅（Sutra，佛經）的教導，如同指示月亮的手指。如果見到了月亮，就應該瞭解手指所指示的。如果能夠這樣理解，一念相應，就稱為佛。 普岸大師說：『大道虛曠，唯一真心。善惡勿思，神清物表，更復何憂。』 溈山和尚說：『內外諸法，盡知不實，從心化生，悉是假名。任他法性周流，莫斷莫絕。』 臨濟和尚說：『如今各位，與古代的聖人有什麼區別？你們缺少什麼呢？六道（天道、人道、阿修羅道、阿修羅道、畜生道、餓鬼道、地獄道）的神光，從未間斷過。如果能夠這樣，只是一個一生無事的人。想要與祖佛沒有差別，只要不向外馳求。你一念清凈的光，就是你家裡的法身佛（Dharmakaya Buddha，佛的法身）。你一念無分別的光，就是你家裡的報身佛（Sambhogakaya Buddha，佛的報身）。你一念差別的光，就是你家裡的化身佛（Nirmanakaya Buddha，佛的化身）。這三種身，就是今天目前聽法的人。這三種身只是名言，明明知道是光影。各位，且要認識那個弄光影的人，那是諸佛的本源，是一切修行人迴歸的家。你們的四大（地、水、火、風）六根（眼、耳、鼻、舌、身、意）以及虛空，不理解聽法說法。』
【English Translation】 English version: Faith is Buddha. From beginningless ignorance (Avidya), we are in the cycle of birth and death, taking various forms in the four births (oviparous, viviparous, moisture-born, and metamorphic) and six realms (devas, humans, asuras, animals, hungry ghosts, and hell beings), only because we dare not recognize that our own mind is Buddha. If we can recognize our own mind, there is no other Buddha outside the mind, and no other mind outside the Buddha. Even our every action and deed, who is in charge? Apart from this mind, there is no other mind. If you say there is another, then you are like Yajnadatta, searching for your head with your head. The thousands of scriptures and treatises are only because we do not recognize our own mind. If we understand that our own mind is originally Buddha, then everything is just a false name, let alone the three realms of existence (the realm of desire, the realm of form, and the formless realm). Therefore, a clear mirror can reflect the face, and the Mahayana can seal the mind. It is also said that seeking scriptures and searching for Buddha is not as good as examining your own mind with reason. If you examine your own mind and find it is originally pure, it does not need polishing, it is originally there, not obtained from scriptures. How can we know this? The Sutras say that the teachings of the Sutras are like a finger pointing at the moon. If you see the moon, you should understand what the finger is pointing at. If you can understand in this way, one thought in accordance with it is called Buddha. Master Pu'an said: 'The Great Way is vast and empty, only the true mind exists. Do not think about good or evil, let your spirit be clear and beyond material forms, then what worries do you have?' Venerable Master Weishan said: 'All phenomena, internal and external, are known to be unreal, born from the mind, and are all false names. Let the Dharma-nature flow freely, without interruption or cessation.' Venerable Master Linji said: 'What is the difference between you people today and the ancient sages? What are you lacking? The divine light of the six realms has never ceased. If you can be like this, you are just a person who has nothing to do in this life. If you want to be no different from the ancestral Buddhas, just do not seek outwards. Your one thought of pure light is the Dharmakaya Buddha in your house. Your one thought of non-discriminating light is the Sambhogakaya Buddha in your house. Your one thought of differentiating light is the Nirmanakaya Buddha in your house. These three bodies are the person who is listening to the Dharma right now. These three bodies are just names, clearly knowing they are light and shadow. Virtuous ones, you must recognize the one who is playing with light and shadow, that is the source of all Buddhas, the home to which all practitioners return. Your four elements (earth, water, fire, and wind), six senses (eyes, ears, nose, tongue, body, and mind), and space do not understand listening to and speaking the Dharma.'
是個什麼物。歷歷地孤明。勿個形段。是這個解說法聽法。所以向爾道。向五陰身田內。有無位真人。堂堂顯露。無絲髮許間隔。何不識取。大德心法無形。通貫十方。在眼曰見。在耳曰聞。本是一精明。分成六和合。心若不生。隨處解脫。灌溪和尚偈云。五陰山中古佛堂。毗盧晝夜放圓光。箇中若了非同異。即是華嚴遍十方。
石頭和尚云。且汝心體。離斷離常。性非垢凈。湛然圓滿。凡聖齊等。應用無方。三界六道。唯自心現。水月映象。有生滅耶。汝能知之。無所不備。諸聖所以降靈垂範。廣述浮言。蓋欲顯法身本寂。令歸根耳。
黃檗和尚云。達磨西來。唯傳一心法。直下指一切眾生心。本來是佛。不假修行。但今識取自心。見自本性。莫別求法。云何識自心。即如。今言語者是。汝心。若不言語又不作用。心體猶如虛空相似。實無相貌。亦無方所。亦不一向是無。只是有而不見。又云。但悟一心。更無少法可得。此即真佛。佛與眾生一心。更無有異。不如言下自認取本法。此法即心。心外無法。此心即法。法外無心。
丹霞和尚云。汝等保護一靈之物。不是汝造作得。不是汝詺邈得。吾此地無佛。無涅槃。亦無道可修。無法可證。道不屬有無。更修何法。唯此餘光。在在處。處則是大道
【現代漢語翻譯】 現代漢語譯本： 『這是什麼東西？』它清清楚楚，獨立而光明，沒有形狀和段落可言。『這是這個』的解釋是爲了讓你們聽法，所以我才對你們說：在你們的五陰（色、受、想、行、識，構成人的五種要素）身田中，有一位無位真人（指本性、真我），堂堂正正地顯露出來，沒有絲毫的間隔。為什麼不認識它呢？大德們，心法沒有形狀，貫通十方。在眼睛裡就叫做『見』，在耳朵里就叫做『聞』。本來是一個精明，分成六種和合（眼、耳、鼻、舌、身、意）。心如果不生起，那麼隨處都可以解脫。灌溪和尚的偈語說：『五陰山中是古佛堂，毗盧遮那佛（Vairocana，報身佛）晝夜都放射著圓滿的光芒。如果能明白其中非同非異的道理，那就是華嚴經所說的遍滿十方。』 石頭和尚說：『而且你的心體，遠離斷滅和常存兩種極端，自性不是垢染也不是清凈，湛然圓滿，凡人和聖人平等無二，應用起來沒有固定的方向。三界六道（欲界、色界、無色界；地獄、餓鬼、畜生、阿修羅、人、天），都只是你自己的心所顯現。水中的月亮和鏡中的影像，有生有滅嗎？你如果能明白這個道理，就無所不具備。諸位聖人之所以降臨世間，垂示規範，廣泛地講述浮泛的言語，大概是爲了顯明法身（Dharmakaya，佛的真身）本來就是寂靜的，讓你們迴歸本源罷了。』 黃檗和尚說：『達磨祖師（Bodhidharma）西來，只傳授一心之法，直接指出一切眾生的心，本來就是佛，不需要修行。只要現在認識自己的心，見到自己的本性，不要另外去尋求什麼法。』『怎樣認識自己的心呢？』『就像現在正在說話的就是你的心。如果既不說話，也不起作用，心體就像虛空一樣，實際上沒有相貌，也沒有固定的處所，也不是完全沒有，只是有而看不見。』又說：『只要領悟一心，就沒有什麼法可以得到。這就是真佛。佛和眾生一心，沒有差別。不如當下就認識自己的本法，這個法就是心，心外沒有法，這個心就是法，法外沒有心。』 丹霞和尚說：『你們要保護這一靈明之物，不是你們造作得來的，也不是你們可以命名描述的。我這裡沒有佛，沒有涅槃（Nirvana，佛教的最高境界，指解脫），也沒有道可以修，沒有法可以證。道不屬於有和無，還修什麼法呢？只有這剩餘的光芒，時時刻刻、處處地方都是大道。』
【English Translation】 English version: 'What is this thing?' It is distinctly, solitarily bright, without shape or form. 'This is it' is explained so that you may listen to the Dharma, which is why I say to you: within the field of your five skandhas (form, feeling, perception, mental formations, consciousness; the five aggregates that constitute a person), there is a True Person of No Rank (referring to the original nature, the true self) openly revealed, without the slightest gap. Why do you not recognize it? Virtuous ones, the Dharma of the mind is formless, pervading the ten directions. In the eye, it is called 'seeing'; in the ear, it is called 'hearing'. Originally, it is one essence of intelligence, divided into six harmonies (eye, ear, nose, tongue, body, mind). If the mind does not arise, then liberation is everywhere. A verse by Zen Master Guanxi says: 'In the mountain of the five skandhas is an ancient Buddha hall; Vairocana (the embodiment of the Dharma body) emits a round light day and night. If one understands the non-difference within, it is the Avatamsaka Sutra (Huayan Jing) pervading the ten directions.' Zen Master Shitou said: 'Moreover, your mind-essence is apart from both annihilation and permanence. Its nature is neither defiled nor pure, but serenely complete, equal between the ordinary and the holy, with limitless applications. The Three Realms and Six Paths (Desire Realm, Form Realm, Formless Realm; hells, hungry ghosts, animals, asuras, humans, devas) are all manifestations of your own mind. Do the moon in water and the image in a mirror have birth and death? If you can understand this, you will lack nothing. The reason why all the sages descend and set examples, widely expounding superficial words, is to reveal that the Dharmakaya (the body of the Dharma, the true body of the Buddha) is originally quiescent, so that you may return to the root.' Zen Master Huangbo said: 'Bodhidharma came from the West, transmitting only the Dharma of the One Mind, directly pointing out that the minds of all sentient beings are originally Buddhas, requiring no cultivation. Just now recognize your own mind, see your own nature, and do not seek any other Dharma.' 'How does one recognize one's own mind?' 'Just like the one who is speaking now is your mind. If you neither speak nor act, the mind-essence is like empty space, actually without appearance, without a fixed place, and not completely non-existent, but simply existing and unseen.' He also said: 'Just realize the One Mind, and there is no Dharma to be attained. This is the true Buddha. The Buddha and sentient beings are of one mind, without any difference. It is better to recognize your original Dharma in the present moment. This Dharma is the mind; outside the mind there is no Dharma. This mind is the Dharma; outside the Dharma there is no mind.' Zen Master Danxia said: 'You must protect this one spiritual thing, which is not something you can create, nor can you name or describe it. Here, I have no Buddha, no Nirvana (the ultimate state of liberation), and no path to cultivate, no Dharma to realize. The path does not belong to existence or non-existence, so what Dharma is there to cultivate? Only this remaining light, at all times and in all places, is the Great Path.'
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水潦和尚云。若說一法。十方諸佛收入一法中。百千妙門在一毛頭上。千聖同轍。決定不別。普照十方。猶如明鏡。心地若明。一切事盡皆看破。從上已來。以心傳心。本心即是法。
仰山和尚云。頓悟自心無相。猶若虛空。寄根發明。即本心具恒沙妙用。無別所持。無別安立。即本地。即本土。
大顛和尚云。老僧往年見石頭和尚。問曰。阿那個是汝心。對云。言語者是心。被師喝出。經日卻問。前日既不是心。除此之外。何者是心。師云。除卻揚眉動目一切之事外。直將心來。對云。無心可來。師云。汝先來有心。何得言無心。無心盡同謗。我。時于言下大悟。即對云。既令某甲除卻揚眉動目一切之事。和尚亦須除之。師云。我除竟。對云。將示和尚了也。師云。汝既將示我心如何。對云。不異和尚。師云。不關汝事。對云。本無物。師云。汝亦無物。對云。既無物。即真物。師云。真物不可得。汝心現量意旨如此也。大須護持。
三平和尚偈云。即此見聞非見聞。無餘聲色可呈君。箇中若了渾無事。體用無妨分不分。又偈云。見聞知覺本非因。當體虛玄絕妄真。見相不生癡愛業。洞然全是釋迦身。
安國和尚云。經云。應無所住。而生其心。無所住者。不住色。不住聲。不
【現代漢語翻譯】 現代漢語譯本：
水潦和尚說：『如果說一法（dharma，佛法），十方諸佛都收入這一法中。百千妙門在一毛頭上，千聖所遵循的道路相同，絕對沒有差別。普照十方，猶如明鏡。心地如果明亮，一切事情都能看破。從古以來，以心傳心，本心就是法。』 仰山和尚說：『頓悟自心無相，猶如虛空。依此為根基而發明，本心就具備恒河沙數般的妙用。沒有其他所持，沒有其他安立，這就是本地，就是本土。』 大顛和尚說：『老僧往年拜見石頭和尚（Shi Tou Heshang）。問道：「阿那個是汝心？」（阿那個是汝心：哪個是你的心？）回答說：「言語者是心。」（言語者是心：說話的就是心。）被師父呵斥。隔了一天又問：「前日既然不是心，除此之外，什麼才是心？」師父說：「除去揚眉動目一切之事外，直將心來。」（直將心來：直接把心拿來。）回答說：「無心可來。」（無心可來：沒有心可以拿來。）師父說：「你先來有心，怎麼說無心？無心就等同於誹謗我。」當時在言語下大悟，就回答說：「既然讓某甲（某甲：古代人常用的一種自稱）除去揚眉動目一切之事，和尚（Heshang，對僧人的尊稱）也必須除去。」師父說：「我除竟。」（我除竟：我已經除掉了。）回答說：「將示和尚了也。」（將示和尚了也：已經展示給和尚了。）師父說：「你既然將示我心如何？」（你既然將示我心如何：你既然展示了我的心，那它是什麼樣的？）回答說：「不異和尚。」（不異和尚：和和尚的心沒有區別。）師父說：「不關汝事。」（不關汝事：與你無關。）回答說：「本無物。」（本無物：本來就沒有什麼東西。）師父說：「汝亦無物。」（汝亦無物：你也沒有什麼東西。）回答說：「既無物，即真物。」（既無物，即真物：既然什麼都沒有，那就是真正的實相。）師父說：「真物不可得。汝心現量意旨如此也。大須護持。」（真物不可得：真正的實相是不可得的。你的心現在所呈現的意旨就是這樣，要好好守護。）』 三平和尚偈云：『即此見聞非見聞，無餘聲色可呈君。箇中若了渾無事，體用無妨分不分。』（即此見聞非見聞：當下所見的、所聽的，並非真正的見聞。無餘聲色可呈君：沒有其他的聲色可以呈現給你。箇中若了渾無事：如果明白了其中的道理，就什麼事都沒有了。體用無妨分不分：本體和作用，分開或不分開都沒有妨礙。）又偈云：『見聞知覺本非因，當體虛玄絕妄真。見相不生癡愛業，洞然全是釋迦身。』（見聞知覺本非因：見聞知覺本來就不是原因。當體虛玄絕妄真：當下就是虛空玄妙，超越了虛妄和真實。見相不生癡愛業：見到外相不生起癡迷和愛戀的業。洞然全是釋迦身：完全通透，就是釋迦牟尼佛的身。） 安國和尚說：『經云：應無所住，而生其心。（應無所住，而生其心：不應執著于任何事物，而生起清凈的心。）無所住者，不住色，不住聲，不（不住色，不住聲：不住著於色塵，不住著于聲塵。）』
【English Translation】 English version:
Shuiliao Heshang (Shuiliao Heshang, a Buddhist monk) said: 'If we speak of one dharma (dharma, the teachings of Buddhism), all Buddhas of the ten directions are contained within this one dharma. Hundreds and thousands of wondrous gates are on the tip of a single hair. The path followed by a thousand sages is the same, with absolutely no difference. It illuminates the ten directions universally, like a bright mirror. If the mind-ground is clear, all matters can be seen through. From the beginning, it has been the transmission of mind to mind. The original mind is the dharma itself.' Yangshan Heshang (Yangshan Heshang, a Buddhist monk) said: 'Sudden enlightenment of the self-mind as without form, like empty space. Based on this foundation, its manifestation reveals that the original mind possesses countless wonderful functions like the sands of the Ganges. There is nothing else to hold onto, nothing else to establish. This is the original ground, this is the original land.' Dadian Heshang (Dadian Heshang, a Buddhist monk) said: 'In past years, this old monk visited Shi Tou Heshang (Shi Tou Heshang, a Buddhist monk) and asked: 'Which is your mind?' He replied: 'That which speaks is the mind.' He was scolded by the master. The next day, he asked again: 'Since what you said yesterday is not the mind, what else is the mind?' The master said: 'Apart from raising eyebrows, moving the eyes, and all other activities, directly bring forth the mind.' He replied: 'There is no mind to bring forth.' The master said: 'You had a mind before, how can you say there is no mind? Having no mind is the same as slandering me.' At that moment, he had a great enlightenment upon hearing these words, and replied: 'Since you ask me to remove raising eyebrows, moving the eyes, and all other activities, the Heshang (Heshang, a respectful title for a Buddhist monk) must also remove them.' The master said: 'I have already removed them.' He replied: 'It has already been shown to the Heshang.' The master said: 'Since you have shown me my mind, what is it like?' He replied: 'Not different from the Heshang.' The master said: 'It is none of your business.' He replied: 'Originally there is nothing.' The master said: 'You also have nothing.' He replied: 'Since there is nothing, that is the true thing.' The master said: 'The true thing cannot be obtained. Your mind's present awareness and intention are like this. You must greatly protect and maintain it.' Sanping Heshang's (Sanping Heshang, a Buddhist monk) verse says: 'This very seeing and hearing is not seeing and hearing; there are no other sounds and sights to present to you. If you understand this, there is nothing at all; the essence and function can be separated or not separated without hindrance.' Another verse says: 'Seeing, hearing, knowing, and feeling are not the cause; in its essence, it is empty, mysterious, beyond delusion and truth. Seeing forms without generating the karma of infatuation and love; being completely clear is entirely the body of Shakyamuni (Shijiamouni, the founder of Buddhism).' Anguo Heshang (Anguo Heshang, a Buddhist monk) said: 'The sutra says: 'One should abide nowhere and thereby give rise to the mind.' (One should abide nowhere and thereby give rise to the mind: One should not be attached to anything, and thereby give rise to a pure mind.) 'Abiding nowhere' means not abiding in form, not abiding in sound, not (not abiding in form, not abiding in sound: not being attached to form, not being attached to sound.)'
住迷。不住悟。不住體。不住用。而生其心者。即是一切處而顯一心。若住善生心。即善現。若住惡生心。即惡現。本心即隱沒。若無所住。十方世界唯是一心。信知風幡不動。是心動。有檀越問。和尚是南宗北宗。答云。我非南宗北宗。心為宗。又問。和尚曾看教不。答云。我不曾看教。若識心。一切教看竟。學人問。何名識心見性。答。喻如夜夢。見好與惡。若知身在床。上安眠。全無憂喜。即是識心見性。如今有人。聞作佛便喜。聞入地獄即憂。不達心佛。在菩提床上安眠。妄生憂喜。
歸宗和尚云。即心是佛。徹底唯性。山河大地。一法所印。是大神咒。真實不虛。是諸佛之本原。菩提之根骨。佛何者是。即今言下是。更無別人。經云。譬如一色。隨眾生見。得種種名。一切法唯是一法。隨處得名。
大悲和尚云。能知自心性含于萬法。終不別求。唸唸功夫。入于實相。若不見是義。勒苦累劫。亦無功夫。
草堂和尚云。夫帝網未張。千瓔焉覿。宏綱忽舉。萬目自開。心佛雙照。觀也。心佛雙亡。止也。定慧既均。亦何心而不佛。何佛而不心。心佛既然。則萬境萬緣無非三昧也。
百丈慧海和尚。因撥火示溈山靈祐。因茲頓悟。百丈乃謂曰。此暫時岐路。經云。欲見佛性。當觀因緣
【現代漢語翻譯】 現代漢語譯本 不住于迷惑，不住于覺悟，不住于本體，不住于作用，而生起其心，這就是在任何地方都顯現一心。如果執著于善而生心，就顯現善；如果執著于惡而生心，就顯現惡，本來的心就隱沒了。如果無所執著，十方世界都只是一心。應當相信風幡不是在動，是心在動。有施主問：『和尚是南宗還是北宗？』回答說：『我非南宗也非北宗，以心為宗。』又問：『和尚曾經讀過經教嗎？』回答說：『我不曾讀過經教，如果認識了心，一切經教就都讀完了。』學人問：『什麼叫做識心見性？』回答說：『比如夜晚做夢，見到好的和壞的。如果知道自己身在床上安穩睡眠，完全沒有憂愁和喜悅，這就是識心見性。』如今有人，聽到成佛就歡喜，聽到下地獄就憂愁，是不明白心佛在菩提床上安穩睡眠，虛妄地產生憂愁和喜悅。
歸宗和尚說：『即心是佛，徹底唯性。山河大地，一法所印，是大神咒，真實不虛，是諸佛的本源，菩提的根基。佛是什麼？就是現在當下。』經上說：『譬如一種顏色，隨著眾生的見解，得到種種名稱。一切法唯是一法，隨處得到名稱。』
大悲和尚說：『能夠知道自己的心性包含萬法，終究不會向外尋求。唸唸用功，進入實相。如果不能明白這個道理，即使勤苦累劫，也沒有用功。』
草堂和尚說：『好比帝釋天的網還沒有張開，千百顆寶珠難以同時看見；綱領一旦提起，萬千孔眼自然張開。心與佛雙重照見，是觀；心與佛雙重泯滅，是止。』定與慧既然均衡，那麼還有什麼心不是佛？有什麼佛不是心？心與佛既然如此，那麼萬境萬緣無非都是三昧（Samadhi）。』
百丈慧海和尚，因為撥火而開示溈山靈祐（Weishan Lingyou），靈祐因此頓悟。百丈於是說：『這只是暫時的歧路。』經上說：『想要見到佛性，應當觀察因緣。』
【English Translation】 English version Do not dwell in delusion, do not dwell in enlightenment, do not dwell in the substance, do not dwell in the function, and yet generate that mind. This is manifesting the one mind in all places. If you dwell on goodness and generate a mind, then goodness will appear. If you dwell on evil and generate a mind, then evil will appear, and the original mind will be concealed. If there is no dwelling, the ten directions of the world are only one mind. Believe and know that it is not the wind or the flag that moves, but the mind that moves. A donor asked: 'Is the Abbot of the Southern school or the Northern school?' He replied: 'I am neither Southern nor Northern school, I take the mind as the school.' He also asked: 'Has the Abbot ever read the teachings?' He replied: 'I have never read the teachings. If you recognize the mind, you have read all the teachings.' A student asked: 'What is called recognizing the mind and seeing the nature?' He replied: 'It is like a night dream, seeing good and evil. If you know that you are lying peacefully in bed, without any worries or joys, that is recognizing the mind and seeing the nature.' Now, some people, when they hear of becoming a Buddha, they rejoice; when they hear of entering hell, they worry. They do not understand that the mind-Buddha is sleeping peacefully on the Bodhi bed, falsely generating worries and joys.
Abbot Guizong said: 'The mind itself is Buddha, thoroughly only nature. Mountains, rivers, and the great earth are sealed by one Dharma, which is the great Dharani (Dazhou, great mantra), true and not false, the origin of all Buddhas, the root of Bodhi (enlightenment). What is Buddha? It is right here and now.' The Sutra says: 'For example, one color, according to the views of sentient beings, obtains various names. All Dharmas are only one Dharma, obtaining names everywhere.'
Abbot Dabei said: 'If you can know that your own mind-nature contains all Dharmas, you will never seek elsewhere. Every thought is effort, entering into reality. If you do not see this meaning, even if you toil for countless kalpas (aeons), there will be no effort.'
Abbot Caotang said: 'Like the net of Indra (Diwang, the king of gods) not yet spread, a thousand jewels are difficult to see simultaneously; once the main cord is lifted, ten thousand eyes naturally open. Mind and Buddha both illuminate, that is observation; mind and Buddha both vanish, that is cessation.' Since Samatha (calm abiding) and Vipassana (insight) are balanced, then what mind is not Buddha? What Buddha is not mind? Since mind and Buddha are like this, then all realms and all conditions are nothing but Samadhi (Samadhi, meditative absorption).'
Abbot Baizhang Huaihai, because of stirring the fire, instructed Weishan Lingyou (Weishan Lingyou), and Lingyou had a sudden enlightenment because of this. Baizhang then said: 'This is only a temporary fork in the road.' The Sutra says: 'If you want to see the Buddha-nature, you should observe the causes and conditions.'
時節。時節既至。如迷忽悟。似忘忽憶。方省舊道己物不從他得。是故祖師云。悟了同未悟。無心得無法。只是無虛妄凡聖等心。本來心法。元自備足。是汝今既爾。善自護持。又廣語問云。見不。答。見。又問。見覆如何。答。見無二。既云無二不以見見於見。若見更見。為前見是。為后見是。經云。見見之時。見非是見。所以云。不行見法。不行聞法。不行覺法。諸佛疾與授記。又云。自心是佛。照用屬菩薩。自心是主宰。照用屬客。如波說水。照萬有以顯功。若能寂照。不存。玄旨。自然貫於今古。如雲神無照功。至功常存。又云。如今欲得驀直悟解。但人法俱泯。俱絕。俱空。
盤山和尚云。大道無中。復誰前後。長空絕跡。何用量之。空既如是。道豈言哉。心月孤圓。光吞萬像。光非照境。境亦非存。光境俱亡。復是何物。譬如擲劍揮空。莫論及之不及。斯乃空輪無跡。劍刃非虧。若能如是。心心無知。全人即佛。全佛即人。人佛無異。始為道矣。
大梅和尚。初問馬祖。如何是佛。答。即汝心是。問。如何是法。答。亦汝心是。問。祖無意耶。答。汝但識取自心。無法不備。后住梅山。示眾云。汝等諸人。應當各自明心達本。勿逐其末。但得其本。其末自至。汝等欲得其本。但識取汝心。此
【現代漢語翻譯】 現代漢語譯本：時節。時節到來之際，就像從迷惑中突然醒悟，像遺忘后忽然憶起。這才明白舊有的道路和事物，並非從別處獲得。因此祖師說：『悟了和未悟一樣，無心也無法。』只是沒有虛妄、凡聖等分別心。本來的心法，原本就具備充足。你現在既然如此，要好好守護保持。又廣泛地開示問道：『見到了嗎？』回答：『見到了。』又問：『見到了又如何？』回答：『見無二。』既然說無二，就不要用見來見這個見。如果見上又加見，那麼是之前的見對，還是之後的見對？經書上說：『見見之時，見就不是見。』所以說：『不行見法，不行聞法，不行覺法，諸佛會迅速給你授記。』又說：『自心是佛，照用屬於菩薩。』自心是主宰，照用屬於客體。如同波浪訴說水，照耀萬有來顯現功用。如果能夠寂然不動而又明照，不執著于任何事物，玄妙的旨意自然貫穿古今。如同雲彩，神妙之處在於沒有刻意的照耀之功，但其功用卻始終存在。又說：『如今想要一下子領悟，只要人法都泯滅，都斷絕，都空寂。』 盤山和尚說：『大道之中沒有中心，又哪裡有前後之分？廣闊的天空沒有痕跡，又用什麼來衡量它？空既然是這樣，道又怎麼能用言語來表達呢？』心月孤寂而圓滿，光明吞沒萬象。光明不是用來照耀外境的，外境也不是真實存在的。光明和外境都消失了，又是什麼呢？譬如投擲劍在空中揮舞，不要去討論是否擊中目標。這就像空輪沒有痕跡，劍刃也沒有缺損。如果能夠這樣，心心之間沒有知覺，整個的人就是佛，整個的佛就是人，人與佛沒有差異，這才算是得道了。 大梅和尚最初問馬祖：『什麼是佛？』馬祖回答：『就是你的心。』問：『什麼是法？』回答：『也是你的心。』問：『祖師沒有別的意思了嗎？』回答：『你只要認識自己的心，就沒有什麼法不具備。』後來住在梅山，開示眾人說：『你們這些人，應當各自明白自己的心，通達根本，不要追逐枝末。只要得到根本，枝末自然會到來。你們想要得到根本，只要認識你們的心，這就是了。』
【English Translation】 English version: Time. When the time arrives, it's like suddenly awakening from confusion, like recalling something forgotten. Only then do you realize that the old path and things are not obtained from elsewhere. Therefore, the Patriarch said: 'Enlightenment is the same as non-enlightenment, there is no mind and no Dharma.' It's just the absence of deluded minds such as those distinguishing between the mundane and the sacred. The original mind-dharma is inherently complete and sufficient. Now that you are like this, cherish and maintain it well. Furthermore, he extensively inquired, saying: 'Do you see?' The answer: 'I see.' He asked again: 'Having seen, what then?' The answer: 'Seeing is non-dual.' Since it is said to be non-dual, do not use seeing to see the seeing. If seeing is added to seeing, is the former seeing correct, or the latter seeing correct? The scripture says: 'When seeing sees, seeing is not seeing.' Therefore, it is said: 'Not practicing seeing-dharma, not practicing hearing-dharma, not practicing perceiving-dharma, the Buddhas will quickly bestow predictions upon you.' It is also said: 'The self-mind is the Buddha, illumination and function belong to the Bodhisattvas.' The self-mind is the master, illumination and function belong to the guest. Like waves speaking of water, illuminating all things to manifest function. If one can be still and illuminating, without clinging, the profound meaning will naturally penetrate the past and present. Like clouds, the miraculous thing is that there is no deliberate act of illumination, but its function is always present. It is also said: 'If you want to suddenly understand now, just let the person and the Dharma both vanish, both cease, both become empty.' Zen Master Panshan said: 'In the Great Way, there is no center, so where is there before and after? The vast sky has no traces, so what is there to measure it with? Since emptiness is like this, how can the Way be expressed in words?' The mind-moon is solitary and round, its light swallowing all phenomena. The light is not for illuminating external objects, and external objects are not truly existent. When both light and objects disappear, what is it then? It is like throwing a sword and waving it in the air, do not discuss whether it hits the target or not. This is like the empty wheel without traces, and the sword's edge is not damaged. If one can be like this, with no perception between minds, the whole person is the Buddha, the whole Buddha is the person, there is no difference between person and Buddha, and this is the beginning of attaining the Way. Zen Master Damei initially asked Mazu: 'What is the Buddha?' Mazu replied: 'It is your mind.' He asked: 'What is the Dharma?' He replied: 'It is also your mind.' He asked: 'Does the Patriarch have no other meaning?' He replied: 'You only need to recognize your own mind, and there is no Dharma that is not complete.' Later, residing on Mount Mei, he instructed the assembly, saying: 'All of you should each understand your own mind and penetrate to the root, do not pursue the branches. If you obtain the root, the branches will naturally come. If you want to obtain the root, just recognize your mind, that is all.'
心元是一切世間出世間法之根本。但心不附一切善惡而生。即知萬法本自如如。時有學人。問。心外別無法耶。答。祖佛是汝心生耳。心是萬法之本。豈別有法過於心耶。釋曰。如六祖云。善惡都莫思量。自然得入心體。湛然常寂。妙用恒沙。以諸佛是極善邊際。眾生是極惡邊際。以善惡收盡一切法。故云若不思量。全歸心體。但有微毫之法。皆是思想心生。如寒山子頌云。萬機俱泯跡。方見本來人。泯之一字。未必須泯。以心外元無一法。所見唯心。如谷應自聲。鏡寫我像。只謂眾生不達。鼓動心機。立差別之前塵。如空華起滅。織無邊之妄想。似焰水奔騰。不復一心本源。故令泯絕。若入心體。雖云湛然。不落斷滅。自然從體起用。周遍恒沙。又大梅云。此心法門。真如妙理。不增不減。種種方便。善能應用。當知總是此性本來具足。不生不滅。能知三世一切作用。所以云。我觀久遠。猶若今日。常在於其中。經行及坐臥。
巖頭和尚云。於三界中。有無。唯自己知。更無餘事。但識自己本來面目。喚作無依。神蕩蕩地。若道別有法有祖。賺汝到底。但向方寸中看。迥迥明朗。但無慾無依。便得決了。高城和尚歌云。無相心。能運耀。應聲應色隨方照。雖在方而不在方。任運高低總能妙。尋無頭。復無尾。
【現代漢語翻譯】 現代漢語譯本：心是世間和出世間一切法的根本。然而，心並不依附於任何善或惡而產生。如果認識到萬法原本就是如如不動的，這時有學人問：『心外還有別的法嗎？』回答說：『祖師和佛都是你的心所生。心是萬法的根本，難道還有什麼法能超過心嗎？』解釋說：就像六祖慧能所說：『善與惡都不要去思量，自然就能進入心的本體，清澈而常寂，妙用如恒河沙數。』因為諸佛是極善的邊際，眾生是極惡的邊際，用善惡涵蓋了一切法，所以說如果不思量，就完全迴歸心的本體。只要有絲毫的法，都是思想心所生。如同寒山子的詩所說：『萬種機巧都消泯，才能見到本來的面目。』『泯』這個字，並非一定要泯滅，因為心外原本就沒有一法，所見到的唯有心。就像山谷迴應自己的聲音，鏡子映照我的影像。只是因為眾生不能通達，鼓動心機，在差別之前建立塵埃，如同空中的花朵生滅，編織無邊的妄想，好像沸騰的水奔流。不再回歸一心本源，所以才要泯絕。如果進入心的本體，雖然說是清澈，卻不落入斷滅，自然從本體生起妙用，周遍如恒河沙數。又如大梅法常禪師所說：『這個心法門，是真如妙理，不增不減，種種方便，善於應用。』應當知道這一切都是此性本來具足，不生不滅，能知三世一切作用。所以說：『我觀察久遠，好像今天一樣，常常在其中，行走、坐臥。』 巖頭和尚說：『在三界中，有沒有，只有自己知道，沒有其他的事。只要認識自己本來的面目，就叫做無依，精神自由自在。如果說還有別的法，有祖師，那是騙你到底。只要向方寸心中看，清澈明朗。只要沒有慾望，沒有依賴，就能得到決斷了。』高城和尚的歌說：『無相的心，能夠執行光耀，應聲應色，隨著方向照耀。雖然在方中，卻又不在方中，任憑高低都能巧妙運用。尋找沒有頭，也沒有尾。』
【English Translation】 English version: The mind is the root of all Dharmas, both mundane and supramundane. However, the mind does not arise attached to any good or evil. If one realizes that all Dharmas are originally suchness (Tathata), then a student may ask: 'Are there other Dharmas outside the mind?' The answer is: 'The Patriarchs and Buddhas are born from your mind. The mind is the root of all Dharmas, how could there be any Dharma that surpasses the mind?' The explanation is like what the Sixth Patriarch Huineng said: 'Do not think about good or evil, and you will naturally enter the essence of the mind, which is clear and constantly tranquil, with wondrous functions like the sands of the Ganges.' Because the Buddhas are the extreme boundary of good, and sentient beings are the extreme boundary of evil, using good and evil to encompass all Dharmas, it is said that if you do not think, you will completely return to the essence of the mind. As long as there is the slightest Dharma, it is born from the thinking mind. Like Hanshanzi's poem says: 'When all machinations are extinguished, then you can see the original face.' The word 'extinguish' does not necessarily mean to annihilate, because there is originally no Dharma outside the mind, and what is seen is only the mind. It is like a valley responding to its own sound, a mirror reflecting my image. It is only because sentient beings cannot understand, stirring up their minds, establishing dust before distinctions, like flowers arising and ceasing in the air, weaving boundless delusions, like boiling water rushing. No longer returning to the original source of the one mind, therefore it is necessary to extinguish. If one enters the essence of the mind, although it is said to be clear, it does not fall into annihilation, and naturally wondrous functions arise from the essence, pervading like the sands of the Ganges. Furthermore, as Great Plum Fachang Zen Master said: 'This mind Dharma gate is the wondrous principle of True Thusness (Tathata), neither increasing nor decreasing, with various skillful means, able to apply well.' One should know that all of this is originally complete in this nature, neither arising nor ceasing, able to know all the functions of the three times. Therefore, it is said: 'I observe the distant past as if it were today, constantly within it, walking, sitting, and lying down.' Yantou (Zen Master Yantou Quanhuo) said: 'Within the three realms, whether there is or is not, only oneself knows, there is nothing else. Just recognize your own original face, and it is called no reliance, the spirit is free and unrestrained. If you say there are other Dharmas, there are Patriarchs, that is deceiving you to the end. Just look into the square inch of your heart, clear and bright. As long as there is no desire, no dependence, you can obtain resolution.' The song of Zen Master Gaocheng says: 'The formless mind is able to operate brilliantly, responding to sound and color, shining according to the direction. Although it is in the square, it is not in the square, allowing high and low to be skillfully used. Searching for no head, and no tail.'
焰光運運從何起。只者如今全是心。心用明心心復爾。不居方。何處覓。運用無蹤復無跡。識取如今明覓人。終朝莫謾別求的。勤心學。近叢林。莫將病眼認華針。說教本窮無相理。廣讀元來不識心。識取心。了取境。識心了境禪河靜。若能了境便識心。萬法都如闥婆影。
千頃和尚云。一切眾生。驢騾象馬。蜈蚣蚰蜒。十惡五逆。無明妄念。貪瞋不了之法。並從如來藏中顯現。本來是佛。只為眾生。從無始劫來瞥起一念。從此奔流。迄至今日。所以佛出世來。令滅意根。絕諸分別。一念相應。便超正覺。豈用教他多知多解。擾亂身心。所以菩提光明。不得發現。汝今但能絕得見聞覺知。於物境上莫生分別。隨時著衣吃飯。平常心是道。此法甚難。學人問。和尚。夜后無燈時如何。師云。悟道之人。常光現前。有什麼晝夜。問。何不見和尚光。師云。擬將什麼眼見。學人云。世人同將現在眼見。師彈指云。苦哉。一切眾生。根塵相涉。從無始來。認賊為子。至於今日。常被枷鎖。汝將眼見。意識分別。擬求佛道。即是背卻本心。逐念流轉。如此之人。對面隔越。
惟政和尚云。古聖今聖。其理齊焉。昔日日。今日日。照不兩鮮。昔日風。今日風。鼓無二動。一滴之水潤焉。大海之水潤焉。又頌云。一念得
【現代漢語翻譯】 現代漢語譯本 『焰光運運從何起』（閃耀的光芒從何處升起）？『只者如今全是心』（只是當下這一刻，完全是心的顯現）。『心用明心心復爾』（心的作用在於明白心，心本身就是如此）。『不居方』（不侷限於任何方位），『何處覓』（又從何處尋找）？『運用無蹤復無跡』（心的運用無影無蹤，不留痕跡）。『識取如今明覓人』（認識到當下正在尋求真理的人），『終朝莫謾別求的』（整天不要徒勞地向外尋求目標）。『勤心學』（勤奮地學習），『近叢林』（親近寺院），『莫將病眼認華針』（不要用有病的眼睛把繡花針當成花）。『說教本窮無相理』（說教的根本在於窮盡無相的道理），『廣讀元來不識心』（廣泛閱讀卻原來並不認識心）。『識取心』（認識心），『了取境』（瞭解境），『識心了境禪河靜』（認識心，瞭解境，禪定的河流便會平靜）。『若能了境便識心』（如果能夠了解境，便能認識心），『萬法都如闥婆影』（一切萬法都如同乾闥婆城的海市蜃樓）。
千頃和尚說：『一切眾生，驢騾象馬，蜈蚣蚰蜒，十惡五逆，無明妄念，貪瞋不了之法，並從如來藏（tathāgatagarbha，如來法身）中顯現。本來是佛，只為眾生，從無始劫（anādi-kalpa，沒有開始的劫）來瞥起一念。從此奔流，迄至今日。所以佛出世來，令滅意根（manas，意識的根本），絕諸分別。一念相應，便超正覺（samyak-saṃbodhi，正確的覺悟）。豈用教他多知多解，擾亂身心。所以菩提（bodhi，覺悟）光明，不得發現。汝今但能絕得見聞覺知，於物境上莫生分別。隨時著衣吃飯，平常心是道。』此法甚難。學人問：『和尚，夜后無燈時如何？』師云：『悟道之人，常光現前，有什麼晝夜？』問：『何不見和尚光？』師云：『擬將什麼眼見？』學人云：『世人同將現在眼見。』師彈指云：『苦哉！一切眾生，根塵相涉，從無始來，認賊為子。至於今日，常被枷鎖。汝將眼見，意識分別，擬求佛道，即是背卻本心，逐念流轉。如此之人，對面隔越。』
惟政和尚說：『古聖今聖，其理齊焉。昔日日，今日日，照不兩鮮。昔日風，今日風，鼓無二動。一滴之水潤焉，大海之水潤焉。』又頌云：『一念得』
【English Translation】 English version 『Where does the radiance of light arise?』 『It is simply this very moment, entirely the manifestation of mind.』 『The function of mind lies in understanding mind; mind itself is just like this.』 『It does not dwell in any direction,』 『so where can it be sought?』 『The operation of mind is traceless and without marks.』 『Recognize the one who is now clearly seeking the truth,』 『and do not vainly seek a goal externally all day long.』 『Diligently study,』 『draw near to the monastery,』 『do not mistake an embroidered needle for a flower with diseased eyes.』 『The essence of teachings lies in exhausting the principle of non-form,』 『extensive reading, however, does not lead to recognizing the mind.』 『Recognize the mind,』 『understand the realm,』 『when the mind is recognized and the realm is understood, the river of meditation will be still.』 『If one can understand the realm, then one can recognize the mind,』 『all phenomena are like the mirage of a Gandharva city (gandharva, celestial musician).』
Venerable Qianqing said: 『All sentient beings, donkeys, mules, elephants, horses, centipedes, millipedes, the ten evils, the five rebellious acts, ignorance, deluded thoughts, the laws of greed, anger, and incomprehension, all manifest from the Tathagatagarbha (tathāgatagarbha, the womb of the Buddha). Originally, they are all Buddhas, but because sentient beings, from beginningless kalpas (anādi-kalpa, beginningless eon), have stirred a single thought. From then on, they have been flowing until today. Therefore, the Buddha appears in the world to extinguish the root of intention (manas, the root of consciousness) and eliminate all distinctions. When one thought corresponds, one transcends to perfect enlightenment (samyak-saṃbodhi, perfect enlightenment). Why teach them to know and understand more, disturbing their body and mind? Therefore, the light of Bodhi (bodhi, enlightenment) cannot be revealed. Now, if you can only cut off seeing, hearing, feeling, and knowing, and do not give rise to distinctions in the realm of objects, then wearing clothes and eating meals as usual, the ordinary mind is the Way.』 This Dharma is very difficult. A student asked: 『Venerable, what about when there is no lamp after night?』 The master said: 『An enlightened person always has light before them; what day and night is there?』 The student asked: 『Why can't I see the Venerable's light?』 The master said: 『What eyes do you intend to use to see it?』 The student said: 『The people of the world all use their present eyes to see.』 The master snapped his fingers and said: 『How painful! All sentient beings, with their senses and objects interacting, have been recognizing thieves as their children since beginningless time. Until today, they are constantly in shackles. You use your eyes to see and your consciousness to distinguish, intending to seek the Buddha's Way, which is to turn your back on your original mind and flow with thoughts. Such people are separated even when face to face.』
Venerable Weizheng said: 『The ancient sages and the present sages, their principles are the same. The sun of the past, the sun of today, shines without two distinct brightnesses. The wind of the past, the wind of today, blows without two different movements. A drop of water moistens, and the water of the great ocean moistens.』 He also chanted: 『With one thought gained』
心。頓超三界。見無所見。貪瞋爛壞。
牛頭山忠和尚。學人問。夫入道者。如何用心。答曰。一切諸法。本自不生。今則無滅。汝但任心自在。不須制止。直見直聞。直來直去。須行即行。須住即住。此即是真道。經云。緣起是道場。知如實故。又問。令欲修道。作何方便而得解脫。答曰。求佛之人。不作方便。頓了心原。明見佛性。即心是佛。非妄非真故。經云。正直舍方便。但說無上道。又問。真如妙法。理智幽深。淺識之徒。如何得見。答曰。汝莫謗佛。佛不如是。說。一切諸法。非深非淺。汝自不見。謂言甚深。若也見時。觸目盡皆微妙。何以高推。菩薩。別立聖人。且如生公云。非曰智深。物深於智耳。此傷不逮之詞耳。汝莫揀擇法。莫存取捨心。故云法無有比。無相待故。夫經者。以身心為義。華嚴經云。身是正法藏。心為無礙燈。照了諸法空。名曰度眾生。
夾山和尚云。目前無法。意在目前。不是目前法。非耳目之所到。
大安和尚云。汝諸人各自身中。有無價大寶。從眼門放光。照破山河大地。耳門放光。領覽一切善惡音聲。六門晝夜。常放光明。亦名放光三昧。汝自不識。在四大身中。內外扶持。不教傾側。兩腳牙子。大檐得石二檐。從獨木橋上過。亦不教伊倒地。且是什
么。汝若覓毫髮。即不可見。故志公云。內外推尋覓總無。境上施為渾大有。
長沙和尚偈云。最甚深。最甚深。法界人身便是心。迷者迷心為眾剎。悟時剎海是真心。身界二塵元實相。分明達此號知音。又學人問。盡法界眾生識心。最初從何而有。偈答云。性地生心主。心為萬法師。心滅心師滅。方得契如如。
龍牙和尚云。夫言修道者。此是勸喻之詞。接引之語。從上已來。無法與人。只是相承種種方便。為說。出意旨。令識自心。究竟無法可得。無道可修。故云菩提道自然。今言法者。是軌持之名。道是眾生體性。未有世界。早有此性。世界壞時。此性不滅。喚作隨流之性。常無變異。動靜與虛空齊等。喚作世間相常住。亦名第一義空。亦名本際。亦名心王。亦名真如解脫。亦名菩薩涅槃。百千異號。皆是假名。雖有多名。而無多體。會多名而同一體。會萬義而歸一心。若識自家本心。喚作歸根得旨。譬如人慾得諸流水。但向大海中求欲識萬法之相。但向心中契會。會得玄理。舉體全真。萬像森羅。一法所印。
德山和尚云。若有一塵一法。可得。與汝執取生解。皆落天魔外道。只是個靈空。尚無纖塵可得。處處清凈。光明洞達。表裡瑩徹。又云。汝莫愛聖。聖是空名。更無別法。只是個炟
【現代漢語翻譯】 現代漢語譯本：
那麼，你如果尋找一絲一毫的痕跡，也是不可能找到的。所以志公（Zhi Gong，禪師名）說：『內外推尋覓總無，境上施為渾大有。』（內外尋找都找不到，在境界上的作為卻完全存在。） 長沙和尚（Changsha Heshang，禪師名）的偈語說：『最甚深，最甚深，法界人身便是心。迷者迷心為眾剎，悟時剎海是真心。身界二塵元實相，分明達此號知音。』（最深奧啊，最深奧啊，整個法界的人身就是心。迷惑的人執迷於心而產生無數世界，覺悟時，所有的世界都是真心。身和界這兩種塵埃原本就是實相，清楚明白這個道理才算是知音。）又有學人問：『盡法界眾生的識心，最初是從哪裡產生的？』偈語回答說：『性地生心主，心為萬法師。心滅心師滅，方得契如如。』（從本性之地產生心的主宰，心是萬法的老師。心滅了，心的老師也滅了，才能與如如的真理相契合。） 龍牙和尚（Longya Heshang，禪師名）說：『所謂修道，這只是勸勉和引導的說法。從古至今，沒有什麼法可以給人，只是代代相傳各種方便法門，爲了說明其中的意義，讓人認識自己的心。最終沒有什麼法可以得到，也沒有什麼道可以修。所以說菩提道是自然的。』現在說的『法』，是軌範和保持的意思。『道』是眾生的體性。在世界產生之前，早就有了這種體性。世界毀滅時，這種體性也不會消失。這叫做隨順流動的體性，永遠不會改變。它的動靜與虛空一樣廣大，叫做世間相常住，也叫第一義空，也叫本際，也叫心王，也叫真如解脫，也叫菩薩涅槃。成百上千不同的名稱，都是假名。雖然有很多名稱，卻沒有多個本體。明白多個名稱而歸於一個本體，明白萬種意義而歸於一心。如果認識了自己本來的心，就叫做歸根得旨。譬如人想要得到各種流水，只要向大海中求；想要認識萬法的表象，只要向心中去契合。領會了玄妙的道理，整個身體都變得真實。萬象森羅，都由一個法印所印證。 德山和尚（Deshan Heshang，禪師名）說：『如果有一絲一毫的塵埃或一個法可以得到，讓你執著併產生理解，都會落入天魔外道。』只是一個空靈的境界，甚至連一絲塵埃都得不到，處處清凈，光明通透，表裡透徹。又說：『你不要貪愛聖，聖只是一個空名，沒有別的法。』只是個炟（此處原文不完整，無法翻譯）
【English Translation】 English version:
Then, if you seek a trace of a hair, it is impossible to find. Therefore, Zhi Gong (name of a Chan master) said: 'Searching inside and out, you find nothing at all; in the realm of phenomena, actions are completely present.' Changsha Heshang's (name of a Chan master) verse says: 'Most profound, most profound, the human body in the Dharma realm is precisely the mind. Those who are deluded mistake the mind for countless worlds; when enlightened, all the worlds are the true mind. The two dusts of body and realm are originally the true form; clearly understanding this is called a kindred spirit.' Furthermore, a student asked: 'The consciousness of all sentient beings in the entire Dharma realm, where did it originally come from?' The verse answers: 'From the nature-ground arises the master of the mind; the mind is the teacher of all dharmas. When the mind ceases, the teacher of the mind also ceases; only then can one be in accord with Suchness.' Longya Heshang (name of a Chan master) said: 'The so-called cultivating the Way is merely a word of encouragement and guidance. From the past until now, there is no Dharma to give to people; it is only the transmission of various expedient means, in order to explain the meaning and allow people to recognize their own minds. Ultimately, there is no Dharma to be obtained, and no Way to be cultivated.' Therefore, it is said that the Bodhi Way is natural. The 'Dharma' now spoken of is the meaning of regulation and upholding. The 'Way' is the essence of sentient beings. Before the world existed, this essence was already present. When the world is destroyed, this essence will not disappear. This is called the nature that follows the flow, never changing. Its movement and stillness are equal to the vastness of space, called the constant abiding aspect of the world, also called the First Principle of Emptiness, also called the Original Limit, also called the Mind King, also called True Thusness Liberation, also called Bodhisattva Nirvana. Hundreds and thousands of different names are all provisional names. Although there are many names, there is not multiple entities. Understanding multiple names and returning to one entity, understanding myriad meanings and returning to one mind. If one recognizes one's own original mind, it is called returning to the root and obtaining the essence. For example, if a person wants to obtain all the flowing waters, they should seek them in the ocean; if one wants to recognize the appearances of all dharmas, one should accord with them in the mind. Comprehending the profound principle, the entire body becomes true. The myriad phenomena are arrayed, all sealed by one Dharma seal.' Deshan Heshang (name of a Chan master) said: 'If there is a single speck of dust or a single dharma that can be obtained, allowing you to cling to it and generate understanding, you will all fall into the path of heavenly demons and externalists.' It is merely a spiritual and empty realm, where not even a single speck of dust can be obtained, everywhere is pure, the light is penetrating, inside and out are transparent. He also said: 'You should not crave sainthood; sainthood is merely an empty name, there is no other Dharma.' It's just a 炟 (The original text is incomplete here, so it cannot be translated).
爀靈空。無礙自在。不是莊嚴修證得。從佛至祖。皆傳此法而得出離。
牛頭下佛窟和尚云。若人不信一文殊說。十方文殊一時說。一佛涅槃。一切諸佛俱涅槃。何以故。不達色根本故。問。了色性無所有是本不。答。此是住觀語。非是即事見根本。若即事見者。只汝生老病身。及無明淫怒。是色根本。事外無理故。是以若了一色根本。即舉十方色同。名為一說一切說。一涅槃一切涅槃。當知色體無性。性無不包。又云。雖同凡夫。而非凡夫。不得凡夫。不壞凡夫。謂別有殊勝在心外者。即墮魔網。我今自觀身心實相作佛。即是見十方佛同行同證處。問。佛身無漏戒定熏修。五陰不縛不脫。不敢有疑。且如大品經云。眾生不善五陰之身。亦不縛不脫。甚令人驚疑。答。若向眾生五陰外。別有諸佛解脫。無有是處。只了眾生自性。從本已來。無有一法可得。誰縛誰脫。何得更有縛脫之異。問。經云眾生與佛平等。無有縛。脫何得六道眾生沉淪不得解脫。答。眾生不了色心清凈。妄想顛倒。不得解脫。若知人法常空。其中實無縛脫。問。作何觀行懺悔。臨終免被業牽。答。汝須深信諸佛所行所說處。與我今日所行所說處無別。乃至成佛尚不得涅槃相。何況中間罪福妄業可得。此是真實正知正見。真實修行。真實懺悔
【現代漢語翻譯】 現代漢語譯本 爀靈空（不可思議的空性）。無礙自在。這不是通過莊嚴的修行證悟而得到的，而是從佛陀到歷代祖師，都傳授此法而得以出離生死輪迴。
牛頭下佛窟和尚說：『如果有人不相信一位文殊菩薩所說，那麼十方一切文殊菩薩同時所說（也無法相信）。如果一尊佛陀涅槃，那麼一切諸佛都同時涅槃。』為什麼呢？因為不明白色的根本緣故。
問：『了達色性本無所有，是根本嗎？』答：『這是住在觀想中的說法，不是在事相上見到根本。如果是在事相上見到根本，那麼只是你的生老病死之身，以及無明、淫慾、嗔怒，就是色的根本。因為事相之外沒有道理。』因此，如果了達一色的根本，就等於舉出十方所有的色都是相同的，這叫做一說一切說，一涅槃一切涅槃。應當知道色體本無自性，自性無所不包。
又說：『雖然與凡夫相同，但並非凡夫。不能執著于凡夫，也不破壞凡夫。』如果認為有特別殊勝的境界在心外，那就落入了魔網。我現在自己觀察身心的真實相狀而成就佛果，這就是見到十方諸佛同行同證之處。
問：『佛身沒有漏失，通過戒定熏修而得，五陰不被束縛也不被解脫，對此我不敢懷疑。但是，《大品經》中說，眾生不善的五陰之身，也不被束縛也不被解脫，這非常令人驚疑。』答：『如果向眾生的五陰之外，另外尋求諸佛的解脫，那是沒有道理的。只要了達眾生的自性，從本來以來，沒有一法可以得到，誰來束縛誰來解脫？哪裡還有束縛和解脫的差別呢？』
問：『經中說眾生與佛平等，沒有束縛和解脫，為什麼六道眾生會沉淪而不得解脫呢？』答：『眾生不明白色心的清凈，妄想顛倒，所以不得解脫。如果知道人法都是空性的，其中實在沒有束縛和解脫。』
問：『作什麼觀行懺悔，臨終才能免於被業力牽引？』答：『你必須深信諸佛所行所說之處，與我今天所行所說之處沒有差別，乃至成佛尚且沒有涅槃的相狀，何況中間的罪福妄業可以得到呢？這是真實的正知正見，真實的修行，真實的懺悔。』
【English Translation】 English version Hè Líng Kōng (Inconceivable Emptiness). Unobstructed and free. This is not attained through solemn cultivation and realization, but from the Buddha to all patriarchs, this Dharma has been transmitted to achieve liberation from the cycle of birth and death.
The monk of Niútóu Xià Fó Kū (Ox-Head Mountain Lower Buddha Cave) said: 'If someone does not believe what one Mañjuśrī (Bodhisattva of wisdom) says, then even if all the Mañjuśrīs of the ten directions speak at the same time, they will not believe it. If one Buddha enters Nirvāṇa (state of enlightenment), then all Buddhas enter Nirvāṇa together.' Why? Because they do not understand the root of form (色, sè).
Question: 'Is understanding that the nature of form is without anything its root?' Answer: 'This is a statement from dwelling in contemplation, not seeing the root in the event itself. If you see the root in the event itself, then only your body of birth, old age, sickness, and death, as well as ignorance, lust, and anger, are the root of form. Because there is no principle outside of the event.' Therefore, if you understand the root of one form, it is equivalent to pointing out that all forms in the ten directions are the same, which is called one speaking all, one Nirvāṇa all Nirvāṇa. You should know that the essence of form has no self-nature, and the self-nature encompasses everything.
He also said: 'Although the same as ordinary people, they are not ordinary people. One must not be attached to ordinary people, nor destroy ordinary people.' If one thinks there is a particularly superior state outside the mind, then one falls into the net of demons. I now observe the true aspect of my own body and mind and attain Buddhahood, which is seeing the place where all Buddhas in the ten directions walk together and realize together.
Question: 'The Buddha's body has no outflows, obtained through the cultivation of precepts and concentration, and the five skandhas (五陰, wǔyīn, aggregates of existence) are neither bound nor liberated. I dare not doubt this. However, the Mahāprajñāpāramitā Sūtra (大品經, Dà Pǐn Jīng) says that the unwholesome five skandhas of sentient beings are also neither bound nor liberated, which is very surprising and doubtful.' Answer: 'If you seek the liberation of all Buddhas outside of the five skandhas of sentient beings, there is no such principle. Just understand the self-nature of sentient beings, from the beginning, there is not a single Dharma (法, Dharma, law/phenomenon) that can be obtained. Who binds whom, who liberates whom? How can there be a difference between binding and liberation?'
Question: 'The sutra says that sentient beings and Buddhas are equal, without binding or liberation, why do sentient beings in the six realms (六道, liùdào, realms of existence) sink and not attain liberation?' Answer: 'Sentient beings do not understand the purity of form and mind, and have deluded thoughts and inversions, so they do not attain liberation. If you know that both people and Dharmas are empty in nature, there is truly no binding or liberation within them.'
Question: 'What kind of contemplation and repentance should one practice to avoid being dragged by karma (業, yè) at the time of death?' Answer: 'You must deeply believe that the place where all Buddhas act and speak is no different from the place where I act and speak today, and even upon attaining Buddhahood, there is no appearance of Nirvāṇa. How can the false karma of sin and merit in between be obtained? This is true right knowledge and right view, true practice, and true repentance.'
。但於行住坐臥不失此觀。臨終自然不失正念。
佛窟下云居和尚。心境不二篇云。世出世間。俱不越自一念妄心。而有。一念才起。萬像分劑。一念相生。便成心境。若非心境。何得有念可見。既有所見之念。又有能見之心。將知念即是境。見即是心。所見之念。便成色蘊。能見之心。便成四蘊。經云。五蘊是世間。一念具五蘊。一一蘊中。皆具五蘊故得一不礙多。多不礙一。所以心境交通。互為賓主。經云。境智互相涉入。重重無盡。即是一塵含法界。一一法皆遍也。觀自一念動。即恒沙世界一時振動。觀自一念常定。即六道眾生悉皆常定。若諦了一念之體。即恒沙世界常現自心。由迷一念。即境智胡越。
大珠和尚云。心性無形。即是微妙法身。心性體空。即是虛空無邊身。示行莊嚴。即是功德法身。此法身是萬化之本。隨處立名。智用無盡。是無盡藏。問。何者是法身。答。心能生恒沙萬法。故號法家之身。經云。一念心塵中。演出恒沙偈。時人自不識。問。真法幻法。各有種性不答。佛法無種。應物而現。若心真也。一切皆真。若有一法不真。真義則不圓。若心幻也。一切皆幻。若有一法不是幻。幻法則有定。若心空也。一切皆空。若有一法不空。空義則不圓。迷時人逐法。悟罷法由人。森羅
【現代漢語翻譯】 現代漢語譯本：只是在行走、站立、坐著、躺臥時，都不失去這種觀照。臨終時自然不會失去正念。
佛窟下的云居和尚，在《心境不二篇》中說：『世間和出世間，都不超出自己一念的妄心而存在。一念才生起，萬象就有了區分。一念相生，就形成了心和境。如果不是心和境，怎麼會有念頭可以看見？既然有被看見的念頭，又有能看見的心。要知道念頭就是境，看見就是心。所見的念頭，就形成了色蘊（Rūpa-skandha，物質蘊）。能見的心，就形成了四蘊（四大其餘四蘊）。經書上說：五蘊（Pañca-skandha，五種聚合）就是世間，一念就具備五蘊。每一個蘊中，都具備五蘊，所以才能一不障礙多，多不障礙一。因此心和境相互交通，互為賓主。經書上說：境和智互相涉入，重重無盡。就是一粒微塵包含整個法界（Dharmadhātu，宇宙萬有），每一個法都普遍存在。』觀察自己一念的動，就是恒河沙數的世界一時震動。觀察自己一念的常定，就是六道（Six realms of reincarnation）眾生全部常定。如果真正明白了這一念的本體，就是恒河沙數的世界常常顯現自己的心。由於迷惑于這一念，就是境和智相互隔閡。』
大珠和尚說：『心性沒有形狀，就是微妙的法身（Dharmakāya，佛的法性之身）。心性本體是空，就是虛空無邊身。示現行為莊嚴，就是功德法身。這個法身是萬化的根本，隨處都可以立名，智慧的應用沒有窮盡，是無盡藏。』有人問：『什麼是法身？』回答說：『心能生出恒河沙數般的萬法，所以稱為法家之身。』經書上說：『一念心塵中，演出恒沙偈（Gatha，偈頌）。世人自己不認識。』有人問：『真法和幻法，各有種性嗎？』回答說：『佛法沒有種性，應物而顯現。如果心是真實的，一切都是真實的。如果有一法不真實，真實的意義就不圓滿。如果心是虛幻的，一切都是虛幻的。如果有一法不是虛幻的，虛幻的法則就有定性。如果心是空的，一切都是空的。如果有一法不是空的，空的意義就不圓滿。』迷惑時人追逐法，覺悟后法由人所用，森羅（Sinra，宇宙萬象）
【English Translation】 English version: Only in walking, standing, sitting, and lying down, do not lose this contemplation. At the time of death, one will naturally not lose right mindfulness.
The monk Yunju of Foku said in 'On the Non-Duality of Mind and Environment': 'Neither the mundane nor the supramundane transcends one's own deluded mind. The moment a thought arises, myriad phenomena are differentiated. The arising of a thought creates mind and environment. If not for mind and environment, how could there be a thought to be seen? Since there is a thought that is seen, there is also a mind that can see. Know that the thought is the environment, and seeing is the mind. The thought that is seen becomes the Rūpa-skandha (form aggregate). The mind that can see becomes the other four skandhas. The scriptures say: The Pañca-skandha (five aggregates) are the world; one thought possesses the five skandhas. Each skandha contains all five skandhas, so one does not obstruct the many, and the many do not obstruct the one. Therefore, mind and environment interact, serving as host and guest to each other. The scriptures say: Environment and wisdom interpenetrate each other, endlessly. This means that a single dust particle contains the entire Dharmadhātu (Dharma Realm), and every dharma is pervasive.' Observe the movement of one's own thought, and the worlds as numerous as the sands of the Ganges River shake simultaneously. Observe the constant stillness of one's own thought, and all beings in the Six realms of reincarnation are constantly still. If one truly understands the essence of this one thought, the worlds as numerous as the sands of the Ganges River constantly manifest one's own mind. Because of delusion regarding this one thought, environment and wisdom become estranged.'
The Great Pearl Monk said: 'The nature of mind is formless, which is the subtle Dharmakāya (Dharma body). The essence of mind is emptiness, which is the boundless body of emptiness. Manifesting dignified conduct is the merit Dharmakāya. This Dharmakāya is the root of all transformations, and names can be established everywhere. The application of wisdom is inexhaustible, which is the inexhaustible treasury.' Someone asked: 'What is the Dharmakāya?' He replied: 'The mind can generate myriad dharmas as numerous as the sands of the Ganges River, so it is called the body of the Dharma family.' The scriptures say: 'Within a single thought-dust, countless Gatha (verses) are performed. People of the time do not recognize it themselves.' Someone asked: 'Do true dharmas and illusory dharmas each have their own nature?' He replied: 'The Buddha-dharma has no nature; it manifests according to circumstances. If the mind is true, everything is true. If there is one dharma that is not true, the meaning of truth is not complete. If the mind is illusory, everything is illusory. If there is one dharma that is not illusory, the law of illusion has a fixed nature. If the mind is empty, everything is empty. If there is one dharma that is not empty, the meaning of emptiness is not complete.' When deluded, people pursue the Dharma; when enlightened, the Dharma is used by people, Sinra (all phenomena)
萬像。至空而極。百川眾流。至海而極。一切賢聖。至佛而極。十二部經。五部毗尼。四。圍陀論。至心而極。心是總持都院。萬法之原。亦是大智慧藏。無住涅槃。百千名號。皆是心之異名。
先洞山和尚心丹訣云。吾有藥。號心丹。煩惱爐中煉歲年。知伊不變胎中色。照耀光明遍大千。開法眼。睹毫端。能變凡聖剎那間。要知真假成功用。一切時中鍛鍊看。無形狀。勿方圓。言中無物物中言。有心用即乖真用。無意安禪無不禪。亦無滅。亦無起。森羅萬像皆驅使。不論州土但將來。入此爐中無不是。無一意。是吾意。無一智。是吾智。無一味。無不異。色不變。轉難辯。更無一物于中現。莫將一物制伏他。體合真空非鍛鍊。
先曹山和尚云。古佛心墻壁瓦礫是者。亦喚作性地。亦稱體全功。亦云無情解說法。若知有。這裡得無辯處。十方國土。山河大地。石壁瓦礫。虛空與非空。有情無情。草木叢林。通為一身。喚作得記。亦云一字法門。亦云總持法門。亦云一塵一念。亦喚作同轍。若是性地不知有。諸佛千般喻不得。萬種況不成。千聖。萬聖盡從這裡出。從來不變異。故云十方薄伽梵。一路涅槃門。
靈辯和尚云。夫一心不思議。妙義無定相。應時而用。不可定執。經云。一切賢聖。皆以無
【現代漢語翻譯】 現代漢語譯本：萬象都歸於空性而達到極致。無數河流都流向大海而達到極致。一切賢聖都以成佛為最終目標。十二部經、五部毗尼（戒律）、四圍陀論（古印度經典），都以證悟真心為最終目的。真心是總持一切的根本，是萬法的源頭，也是大智慧的寶藏，是無住涅槃（不滯留于任何狀態的涅槃）。無數的名號，都是真心的不同名稱。
先洞山（Dòngshān）和尚的心丹訣說：『我有一種藥，名叫心丹。在煩惱的爐中經過多年煉製。知道它不變的是胎中的顏色，照耀的光明遍佈大千世界。開啟法眼，能看到毫毛的末端，能在剎那間轉變凡夫和聖人。想要知道真假和功效，要在任何時候都進行鍛鍊觀察。沒有形狀，也沒有方圓。言語中沒有事物，事物中包含言語。有心去用就違背了真用，無意地安禪就沒有不禪。也沒有滅，也沒有起，森羅萬象都被驅使。不論什麼地方，只要拿來，放入這個爐中沒有不合適的。沒有一個意念是我的意念，沒有一個智慧是我的智慧，沒有一種味道是沒有差異的。顏色不變，轉變難以分辨，其中沒有一物顯現。不要用一物去制伏它，它的本體與真空相合，不需要鍛鍊。』
先曹山（Cáoshān）和尚說：『古佛的心、墻壁、瓦礫是什麼？也可以叫做性地（自性的土地），也可以稱為體全功（全體的功用），也可以說無情也能解說佛法。如果知道有，這裡就沒有辯論的地方。十方國土，山河大地，石壁瓦礫，虛空與非空，有情無情，草木叢林，都視為一身，叫做得記（得到授記）。也可以說是一字法門，也可以說是總持法門，也可以說是一塵一念，也可以叫做同轍（相同的軌跡）。如果性地不知道有，諸佛千般比喻也無法說明，萬種情況也無法描述。千聖萬聖都從這裡出來，從來沒有改變。所以說十方薄伽梵（Bhagavan，佛的稱號），都走同一條涅槃之路。』
靈辯（Língbiàn）和尚說：『一心不可思議，妙義沒有固定的相狀，應時而用，不可執著。經中說：一切賢聖，都以無為法而證悟。』
【English Translation】 English version: All phenomena reach their ultimate point in emptiness. Countless rivers flow to the sea and reach their ultimate point. All sages and saints aim to attain Buddhahood as their ultimate goal. The twelve divisions of scriptures, the five Vinayas (precepts), and the four Vedas (ancient Indian scriptures) all aim to realize the true mind as their ultimate purpose. The true mind is the basis of all-embracing, the source of all dharmas, and the treasure of great wisdom, it is non-abiding Nirvana (Nirvana that does not dwell in any state). Countless names are all different names for the true mind.
The late Dòngshān (Dòngshān) monk's Mind Elixir Formula says: 'I have a medicine called Mind Elixir. It has been refined in the furnace of afflictions for many years. Knowing that what does not change is the color in the womb, the illuminating light pervades the great thousand worlds. Opening the Dharma eye, one can see the tip of a hair, and can transform ordinary people and saints in an instant. If you want to know the truth and falsehood and the effect, you must practice and observe at all times. It has no shape, nor is it square or round. There are no things in words, and words are contained in things. To use the mind is to violate the true use, and to meditate without intention is to not meditate. There is neither extinction nor arising, and all phenomena are driven. No matter where it comes from, if you bring it, there is nothing that is not suitable to put in this furnace. Not a single thought is my thought, not a single wisdom is my wisdom, not a single taste is without difference. The color does not change, and the transformation is difficult to distinguish, and nothing appears in it. Do not use one thing to subdue it, its essence is in harmony with the vacuum, and it does not need to be refined.'
The late Cáoshān (Cáoshān) monk said: 'What is the mind of the ancient Buddha, the walls, and the tiles? It can also be called the land of the nature, it can also be called the complete function of the body, and it can also be said that insentient beings can also explain the Dharma. If you know that there is, there is no place for debate here. The ten directions of lands, mountains, rivers, and earth, stone walls and tiles, emptiness and non-emptiness, sentient and insentient, grass and trees, all are regarded as one body, called receiving the prediction. It can also be called the one-word Dharma gate, it can also be called the Dharani (總持) Dharma gate, it can also be called one dust and one thought, it can also be called the same track. If the land of the nature does not know that there is, the Buddhas cannot explain it with thousands of metaphors, and ten thousand situations cannot describe it. Thousands of saints and ten thousand saints all come from here, and have never changed. Therefore, it is said that the Bhagavan (Bhagavan, title of Buddha) of the ten directions all walk the same path of Nirvana.'
The Lingbiàn (Língbiàn) monk said: 'The one mind is inconceivable, and the wonderful meaning has no fixed form. It should be used according to the time, and should not be clung to. The scripture says: All sages and saints attain enlightenment through non-action.'
為法而有差別。用有差別。隨處得名。究竟不離自心。此心能壞一切。能成一切。故云一切法皆是佛法。心作天。心作人。心作鬼神。畜生地獄。皆心所為。好惡皆由心。要生亦得。要不生亦得。即是無礙義。只今一切施為。行住坐臥。即是心相。心相無相。故名實相。體無變動。亦名如來。如者不變不異也。無中現有。有中現無。亦曰神變。亦曰神通。總是一心之用。隨處差別。即多義。一中解無量。無量中解一。了彼互生起。當成無所畏。又東方入正定。西方從定出。若了心外無法。一切唯心。即無一法當情。無有好惡是非。即不怖生死。一切處皆是解脫。故云當成無所畏。縱然心外有一切境法。亦從自心妄想因緣而生。無有自性。其體本空。如幻如化。
先云居和尚云。佛法有什麼多事。行得即是。但知心是佛。莫愁佛不解語。欲得如是事。還須如是人。若是如是人。愁個什麼。若云如是事即不難。自古先德。淳素任真。元來無巧。設有人問。如何是道。或時答㼾磚木頭。作么皆重。元來他根本腳下實有力。即是不思議人。把土成金。若無如是事。饒爾說得蔟華蔟錦相似。直道我放光動地。世間更無過也。盡說卻了。合殺頭。人總不信受。元來自家腳下虛無力。釋曰。云居和尚。乃物外宗師。此土七生為
【現代漢語翻譯】 現代漢語譯本： 因為法的緣故而有差別，作用也有差別，隨處得到不同的名稱，但最終都離不開自己的心。這顆心能夠破壞一切，也能夠成就一切，所以說一切法都是佛法。心可以創造天道，心可以創造人道，心可以創造鬼神，心可以創造畜生道和地獄道，這一切都是心所為。好與壞都由心而生。想要生就能夠生，想要不生也能夠不生，這就是無礙的意義。現在的一切作為，行走、站立、坐著、躺著，都是心的表現。心的表現沒有固定的相狀，所以叫做實相。它的本體沒有變動，也叫做如來。如，就是不變不異的意思。從無中顯現有，從有中顯現無，也叫做神變，也叫做神通，總而言之都是一心的作用，隨著不同的地方而有差別，這就是多義。從一中理解無量，從無量中理解一，瞭解它們互相產生，就能成就無所畏懼。又如東方進入正定，西方從定中出來。如果明白了心外沒有法，一切都是唯心所現，就沒有一法可以執著，沒有好壞是非的分別，就不再害怕生死，一切處都是解脫，所以說能成就無所畏懼。縱然心外有一切境界之法，也是從自己心的妄想因緣而生，沒有自己的本性，它的本體本來就是空，如夢幻如變化。
先云居和尚說：『佛法有什麼複雜的事情呢？做得到就是了。只要知道心就是佛，不要擔心佛不會說話。想要得到這樣的境界，還必須是這樣的人。如果是這樣的人，還愁什麼呢？』如果說這樣的事情並不難，自古以來的先德，淳樸率真，本來就沒有什麼技巧。假設有人問：『什麼是道？』有時回答『瓦片磚頭木頭』，為什麼都那麼重要？原來他的根本腳下確實有力量，這就是不可思議的人，能把土變成金。如果沒有這樣的事情，即使你說得天花亂墜，好像我放光動地，世間再也沒有比我更厲害的了，全部說完了，也應該被殺頭。人們總是不相信接受，原來是自家腳下虛弱無力。釋迦牟尼說：云居和尚，是物外的宗師，此土七生為僧。
【English Translation】 English version: Differences arise because of the Dharma, and functions also differ, acquiring different names in different places, but ultimately none are apart from one's own mind. This mind can destroy everything and can also accomplish everything, hence it is said that all Dharmas are Buddha-Dharma. The mind can create the heavens, the mind can create humans, the mind can create ghosts and spirits, the mind can create the animal realm and hell realm; all of these are created by the mind. Good and evil both arise from the mind. If you want to be born, you can be born; if you don't want to be born, you don't have to be born. This is the meaning of unobstructedness. All actions now, walking, standing, sitting, and lying down, are manifestations of the mind. The manifestations of the mind have no fixed form, so they are called the true nature (real aspect). Its essence is unchanging, and it is also called Tathagata (如來). 'Thusness' (如) means unchanging and undifferentiated. From nothing, existence appears; from existence, nothing appears. This is also called divine transformation, also called supernatural power. In short, it is all the function of one mind, differing according to the place, which is the meaning of multiplicity. Understanding the immeasurable from the one, understanding the one from the immeasurable, understanding their mutual arising, one will achieve fearlessness. Furthermore, entering Samadhi (正定) in the East, emerging from Samadhi in the West. If one understands that there is no Dharma outside the mind, that everything is only a manifestation of the mind, then there is no Dharma to cling to, no distinction between good and bad, right and wrong, and one will no longer fear birth and death. All places are liberation, hence it is said that one will achieve fearlessness. Even if there are all kinds of objective Dharmas outside the mind, they also arise from the mind's deluded thoughts and conditions, without inherent nature. Their essence is fundamentally empty, like illusions and transformations.
The late Yunju (云居) Abbot said: 'What complicated matters are there in the Buddha-Dharma? Just do it! As long as you know that the mind is the Buddha, don't worry that the Buddha cannot speak. If you want to attain such a state, you must be such a person.' If you are such a person, what is there to worry about? If it is said that such a thing is not difficult, the virtuous ones of ancient times were simple and genuine, originally without any skill. Suppose someone asks, 'What is the Dao (道)?' Sometimes they answer 'tiles, bricks, wood.' Why are they all so important? Originally, his foundation is truly strong, and that is an inconceivable person, who can turn earth into gold. If there is no such thing, even if you speak eloquently, as if I am emitting light and shaking the earth, and there is no one in the world more powerful than me, after saying it all, you should be beheaded. People will not believe or accept it, because your own foundation is weak and powerless.' Shakyamuni said: Yunju Abbot is a master beyond worldly affairs, having been a monk seven times in this land.
善知識。道德孤邁。智海泓深。具大慈悲。常盈千眾。所示徒云。但知心是佛。莫愁佛不解語者。此為今時學人。一向外求但學大乘之語。不能返本內自觀心。明見天真之佛。若了此心佛。即自然智。無師之智現前。何煩外學。如雲從門入者非寶。又云。從天降下即貧窮。從地涌出卻富貴。若從心地涌出智寶。有何窮盡。故云。無盡之藏。但若得心真實去。根腳下諦去。自然出語盡與實相相應。言下救人生死。變凡為聖。捉礫成金。道有亦得。道無亦得。句句悉成言教。若也心中未諦。圓信不成。空任虛浮只成自誑。直饒辯說縱橫。只增狂慧。設或說得天華墜。石點頭。事若不真。總成妖幻。所以志公見云光法師講法華經。感天華墜。云。是咬蚤之義。是先聖誠言。實為後學龜鏡。可以刻骨。可以。書紳。今遍搜揚。深有。意矣。
宗鏡錄卷第九十八
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第九十九
慧日永明寺主智覺禪師延壽集
夫制論釋經。傍申佛意。或法身大士。垂跡闡助化之門。或得旨高人。依教弘法施之道。乃至義疏章鈔。銘訣贊序等。與宗鏡相應者。皆當引證。是以眾生言論。悉法界之所流。外道經書。盡
【現代漢語翻譯】 現代漢語譯本：善知識（Kalyana-mitra，指善友、導師），道德高尚，智慧如海般深廣，具備偉大的慈悲心，常有眾多弟子跟隨。他教導弟子們說：『只要知道心就是佛，就不要擔心佛不會說話。』這正是當今學人的弊病，一味向外尋求，只學習大乘的言語，不能返回根本，向內觀照自心，明見本有的天真佛性。如果明白了這心即是佛，那麼自然的智慧，無師自通的智慧就會顯現，何必向外學習呢？如同從門進入的財物不是真正的寶貝。又說，從天上掉下來的東西是貧窮的象徵，從地下涌出來的才是富貴。如果從心地涌出智慧的寶藏，哪裡會有窮盡的時候呢？所以說，這是『無盡的寶藏』。只要能真實地在心上下功夫，在根基上認真探究，自然說出的話都與實相相應，言語之間就能救人生死，變凡人為聖人，點石成金。說有也可以，說無也可以，句句都能成為教誨。如果心中沒有真正領悟，圓滿的信心沒有建立，只是空洞地任憑虛浮的想法，只會自欺欺人。即使能言善辯，縱橫捭闔，也只會增加狂妄的智慧。縱然能說得天花亂墜，頑石點頭，如果事情不真實，總會變成妖魔鬼怪的幻象。所以志公（Zhi Gong，南北朝時期的僧人）看到云光法師（Yun Guang Fa Shi）講解《法華經》時，感動得天花墜落，卻說這是『咬蚤之義』。這些都是先聖的誠實之言，實在是後學者的借鑑，可以銘刻在心，可以繫在腰帶上，現在我廣泛地蒐集並宣揚這些，是有深意的。
《宗鏡錄》卷第九十八
戊申年分司大藏都監開板 大正藏第48冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第九十九
慧日永明寺主智覺禪師延壽（Yan Shou）集
凡是撰寫論著解釋經文，從旁闡述佛的意旨，或者是法身大士（Dharmakaya-mahasattva，證得法身的大菩薩）垂跡人間，闡揚輔助教化的法門，或者是領悟了佛法真諦的高人，依據佛的教誨弘揚佛法佈施的道路，乃至義疏、章鈔、銘訣、贊序等，凡是與《宗鏡錄》的宗旨相應的，都應當引用作為證據。因此，眾生的言論，都是從法界流出的，外道的經書，也都是...
【English Translation】 English version: Good teachers (Kalyana-mitra, referring to good friends or mentors) possess lofty morality, wisdom as deep and vast as the ocean, and great compassion, and are often followed by many disciples. They teach their disciples: 'Just know that the mind is Buddha, and don't worry that the Buddha cannot speak.' This is precisely the malady of today's learners, who seek outwards, only learning the words of the Mahayana, unable to return to the root, to look inwards at their own minds, and clearly see the originally inherent, natural Buddha-nature. If one understands that this mind is Buddha, then natural wisdom, wisdom without a teacher, will manifest, why bother learning outwards? It is like saying that wealth entering through the door is not a true treasure. It is also said that things falling from the sky are a sign of poverty, while things emerging from the ground are wealth and nobility. If the treasure of wisdom emerges from the mind, how could there be an end to it? Therefore, it is said to be an 'inexhaustible treasure'. As long as one truly puts effort into the mind, earnestly investigates the foundation, naturally the words spoken will all correspond to reality, and in the space of a few words, one can save lives and transform ordinary people into sages, turn stone into gold. Saying there is, is acceptable, saying there is not, is also acceptable, every sentence can become a teaching. If the mind has not truly understood, and complete faith has not been established, merely indulging in empty and superficial thoughts will only deceive oneself. Even if one is eloquent and speaks volubly, it will only increase arrogant wisdom. Even if one can speak of heavenly flowers falling and rocks nodding, if the matter is not true, it will all become demonic illusions. Therefore, when Zhi Gong (Zhi Gong, a monk during the Northern and Southern Dynasties) saw Dharma Master Yun Guang (Yun Guang Fa Shi) expounding the Lotus Sutra and was moved to the point where heavenly flowers fell, he said that it was 'the meaning of biting fleas'. These are all the sincere words of the ancient sages, truly a mirror for later learners, which can be engraved in the heart and tied to the belt. Now I widely collect and proclaim these, and there is a deep meaning in it.
Zong Jing Lu, Volume 98
Engraved and printed by the Dazang Ducal Office in the year of Wushen Taisho Tripitaka, Volume 48, No. 2016, Zong Jing Lu
Zong Jing Lu, Volume 99
Compiled by Chan Master Zhijue Yanshou (Yan Shou), Abbot of Hui Ri Yongming Temple
Whenever writing treatises to explain the scriptures, elaborating on the Buddha's intentions, or when Dharmakaya-mahasattvas (Dharmakaya-mahasattva, a great Bodhisattva who has attained the Dharmakaya) leave traces in the world, expounding and assisting the Dharma, or when highly enlightened people, based on the Buddha's teachings, propagate the Dharma and give alms, even commentaries, chapters, notes, inscriptions, praises, prefaces, etc., whatever corresponds to the principles of the Zong Jing Lu should be cited as evidence. Therefore, the words of sentient beings all flow from the Dharmadhatu, and the scriptures of non-Buddhists are all...
諸佛之所說。
大智度論云。論法入佛心中。唯一寂滅。一三昧門。攝無量三昧。如牽衣一角。舉衣皆得。亦如得蜜蜂王。余蜂盡攝。又頌云。佛法相雖空。亦復不斷滅。雖生亦非常。諸行業不失。諸法如芭蕉。一切從心生。若知法無實。是心亦復空。
毗婆沙論云。善覺長者。為那伽。說四韋陀典曰。若人心生而不起。若人心起而不滅。心起而起。心滅而滅。又云。若離初發心。則不成無上道。所以云。一切功德。皆在初心。
大乘攝論云。問。何以故。此識取此識為境。答。無有法能取余法。雖不能取。此識。變生。顯現如塵。譬如依面見面。謂我見影。此影顯現。相似異面。
顯揚論云。由所依所緣力而得建立。由所依力者。謂立眼識。乃至意識。由所緣力者。謂立色識。乃至法識。青識黃識。乃至苦識樂識。
發菩提心論云。過去已滅。未來未至。現在不住。雖如是觀心心數法生滅散壞。而常不捨聚集善根助菩提法。是名菩薩觀三世方便。
大乘阿毗達磨雜集論云。如契經等法。如理作意。發三摩地。依止定心。思惟定中所知影像。觀此影像。不異定心。依此影像。舍外境想。唯定觀察。自想影像。爾時菩薩。了知諸法唯自心故。內住其心。知一切種。所取境界。皆無
【現代漢語翻譯】 現代漢語譯本： 諸佛所說的法是這樣的。
《大智度論》中說，論法進入佛的心中，是唯一的寂滅，一個三昧門，就能攝取無量的三昧。就像牽動衣服的一個角，整件衣服都能被提起。也像找到蜂王，其他的蜜蜂都會被聚集起來。又有頌說：佛法的相雖然是空性的，但也不是斷滅的。雖然有生起，也不是永恒不變的。諸業的行為不會消失。諸法就像芭蕉樹一樣，一切都從心中生起。如果知道法沒有實體，那麼這個心也是空性的。
《毗婆沙論》中說，善覺長者為那伽（Naga，龍）講述四韋陀典籍說：如果人心生起而不執著，如果人心生起而不滅亡，心生起就讓它生起，心滅亡就讓它滅亡。又說：如果離開了最初的發心，就不能成就無上的菩提之道。所以說，一切的功德，都在於最初的發心。
《大乘攝論》中說：問：為什麼這個識會取這個識作為它的境界呢？答：沒有法能夠取其他的法。雖然不能取，但是這個識會變現生起，顯現得像塵埃一樣。譬如依靠面容來觀察面容，說我看到了影子。這個影子顯現出來，相似於不同的面容。
《顯揚論》中說：由所依和所緣的力量而得以建立。由所依的力量是指建立眼識，乃至意識。由所緣的力量是指建立色識，乃至法識。青色的識，黃色的識，乃至苦的識，樂的識。
《發菩提心論》中說：過去已經滅亡，未來還沒有到來，現在也無法停留。雖然這樣觀察心和心所法的生滅散壞，但常常不捨棄聚集善根，幫助菩提之法。這叫做菩薩觀察三世的方便。
《大乘阿毗達磨雜集論》中說：如契經等法，如理作意，發起三摩地（Samadhi，禪定），依靠定心，思維定中所知的影像。觀察這個影像，不異於定心。依靠這個影像，捨棄外境的念想，唯獨在定中觀察自己所想的影像。這時菩薩，了知諸法唯是自心所現，內心安住於此，知道一切種類，所取的一切境界，都是虛妄不實的。
【English Translation】 English version: Thus have the Buddhas spoken.
The Mahaprajnaparamita-sastra (大智度論) says: When the Dharma enters the Buddha's mind, it is uniquely quiescent, a single Samadhi (三昧，concentration) gate, encompassing immeasurable Samadhis. It is like pulling a corner of a garment, and the entire garment is lifted. It is also like obtaining the queen bee, and all the other bees are gathered. Furthermore, a verse says: Although the characteristics of the Buddha-dharma are empty, they are not annihilated. Although there is arising, it is not permanent. The actions of all karmas are not lost. All dharmas are like the banana tree; everything arises from the mind. If one knows that dharmas have no reality, then this mind is also empty.
The Vibhasa-sastra (毗婆沙論) says: The elder Sudatta (善覺長者) explained the four Vedas to Naga (那伽，dragon), saying: If a person's mind arises without attachment, if a person's mind arises without ceasing, let the mind arise when it arises, and let the mind cease when it ceases. It also says: If one departs from the initial aspiration, one cannot attain unsurpassed Bodhi (無上道，enlightenment). Therefore, it is said that all merits lie in the initial aspiration.
The Mahayana-samgraha (大乘攝論) says: Question: Why does this consciousness take this consciousness as its object? Answer: No dharma can take another dharma. Although it cannot take, this consciousness transforms and arises, appearing like dust. For example, relying on a face to see a face, saying 'I see a shadow.' This shadow appears, similar to a different face.
The Asanga's Exposition of the Abhidharma (顯揚論) says: It is established by the power of the basis and the object. The power of the basis refers to establishing eye-consciousness, and so on, up to mind-consciousness. The power of the object refers to establishing form-consciousness, and so on, up to dharma-consciousness. Blue consciousness, yellow consciousness, and so on, up to painful consciousness, pleasurable consciousness.
The Treatise on Arousing the Mind of Bodhi (發菩提心論) says: The past has perished, the future has not yet arrived, and the present does not abide. Although one observes the arising, ceasing, scattering, and destruction of mental states and mental events in this way, one constantly does not abandon accumulating roots of goodness, assisting the Dharma of Bodhi. This is called the Bodhisattva's skillful means of observing the three times.
The Abhidharmasamuccaya (大乘阿毗達磨雜集論) says: Like the sutras and other dharmas, applying right mindfulness, arousing Samadhi (三摩地，concentration), relying on the mind of concentration, contemplating the images known in concentration. Observing these images, not different from the mind of concentration. Relying on these images, abandoning thoughts of external objects, solely observing the images one imagines in concentration. At this time, the Bodhisattva, knowing that all dharmas are only manifestations of one's own mind, dwells inwardly in this mind, knowing that all kinds of objects taken are unreal.
所有。所取無故。一切能取亦非真實。故次了知。能取非有。次復于內。舍離所得二種自性。證無所得。依此道理。佛薄伽梵。妙善宣說偈云。菩薩依靜定。觀心所現影。舍離外塵想。唯定觀自想。如是內安心。知所取非有。次觀能取空。后觸二無得。依者。謂轉依。舍離一切粗重。得清凈轉依。故十二門論偈云。眾緣所生法。是即無自性。若無自性者。云何有是法。釋曰。故知萬法。從心所生。皆無自性。所依之心尚空。能依之法何有。
入大乘論云。若離眾生。則無有得菩提道者。從眾生界。出生一切諸佛菩提。如尊者龍樹所說偈云。不從虛空有。亦非地種生。但從煩惱中。而證成菩提。故知從心證道。不假他緣。能成無師自然之智。
俱舍論云。眼所現見。名為所見。從他傳聞。名為所聞。自運己心。諸所思構名為所覺。自內所受。及自所證。名為所知。
佛地論云。現見虛空。雖與種種色相相應。而無諸色種種相故。如煙霧等共相應故。有時見空有種種相。由虛妄分別力故。但見煙等有種種相。非見虛空。以虛空性。不可見故。乃至心凈法界。離名言故。一切名言。皆用分別所起為境。然諸法教。亦不唐捐。是證法界展轉因故。如見字書。解所說義。由此法教。是諸如來大悲所流。能展轉
【現代漢語翻譯】 現代漢語譯本： 一切。所取沒有緣由。一切能取也不是真實的。因此接下來了知，能取是不存在的。然後進一步在內心，捨棄所得的兩種自性，證悟無所得。依據這個道理，佛薄伽梵（Buddha Bhagavan，意為佛，世尊），精妙地宣說了偈頌：菩薩依靠靜定，觀察內心所顯現的影像，捨棄外在塵世的念想，唯獨以定力觀察自己的念想。像這樣內心安住，了知所取是不存在的。然後觀察能取也是空性的，最終觸及能取和所取都不可得的境界。 『依』指的是轉依（Paravrtti，意為轉變所依），捨棄一切粗重的煩惱，獲得清凈的轉依。所以《十二門論》的偈頌說：眾緣和合所生的法，就是沒有自性的。如果沒有自性，怎麼會有這些法呢？解釋說：因此知道萬法，從心所生，都是沒有自性的。所依靠的心尚且是空性的，能依靠的法又怎麼會有呢？ 《入大乘論》說：如果離開眾生，就沒有能夠證得菩提道的人。從眾生界，出生一切諸佛的菩提。就像尊者龍樹（Nagarjuna）所說的偈頌：不是從虛空中產生，也不是從地種中生長，而是從煩惱中，證成菩提。因此知道從心證道，不依賴其他因緣，能夠成就無師自通的智慧。 《俱舍論》（Abhidharmakosa）說：眼睛所直接看到的，叫做所見。從他人那裡聽到的，叫做所聞。自己運用心意，所思考構想的，叫做所覺。自己內心所感受到的，以及自己所證悟的，叫做所知。 《佛地論》說：現在看到虛空，雖然與種種色相相應，卻沒有諸色的種種相狀。就像煙霧等共同相應，有時看到天空有種種相狀，這是由於虛妄分別的力量。只是看到煙等有種種相狀，而不是看到虛空。因為虛空的體性，是不可見的。乃至心凈法界，遠離名言的緣故。一切名言，都是用分別所產生的境界。然而諸佛的教法，也不是白費的，是證悟法界輾轉相生的原因。就像看到文字書籍，理解所說的意義。由此佛法教義，是諸如來大悲心所流露，能夠輾轉相生。
【English Translation】 English version: Everything. What is taken has no cause. All that can be taken is also not real. Therefore, next, understand that what can be taken does not exist. Then, further within, abandon the two kinds of self-nature of what is obtained, and realize no-obtaining. Based on this principle, the Buddha Bhagavan (Buddha, the World Honored One) wonderfully proclaimed in a verse: Bodhisattvas rely on stillness and concentration, observe the images manifested by the mind, abandon thoughts of external dust, and solely observe their own thoughts with concentration. Thus, when the mind is at peace within, know that what is taken does not exist. Then observe that what can take is also empty, and finally touch the state of neither taker nor taken being obtainable. 'Relying' refers to Paravrtti (transformation of the basis), abandoning all coarse and heavy afflictions, and obtaining pure transformation of the basis. Therefore, the verse in the Twelve Gate Treatise says: The dharma that arises from the aggregation of conditions is without self-nature. If there is no self-nature, how can there be these dharmas? The explanation says: Therefore, know that all dharmas, arising from the mind, are without self-nature. The mind that is relied upon is empty, so how can the dharma that relies on it exist? The Entering the Mahayana Treatise says: If one is separated from sentient beings, there will be no one who can attain the Bodhi path. From the realm of sentient beings, all Buddhas' Bodhi is born. Just as the Venerable Nagarjuna (Nagarjuna) said in a verse: It does not arise from empty space, nor does it grow from the seeds of the earth, but from afflictions, Bodhi is realized. Therefore, know that attaining the path from the mind, without relying on other conditions, can achieve wisdom that is naturally attained without a teacher. The Abhidharmakosa (Abhidharmakosa) says: What is directly seen by the eyes is called 'seen'. What is heard from others is called 'heard'. What is thought and conceived by one's own mind is called 'felt'. What is experienced within oneself and what is realized by oneself is called 'known'. The Buddhabhumi Sutra says: Now seeing empty space, although it corresponds to various forms and appearances, it does not have the various characteristics of the forms. Just like smoke and mist correspond together, sometimes seeing the sky having various appearances, this is due to the power of false discrimination. One only sees the various appearances of smoke and so on, but not seeing empty space. Because the nature of empty space is invisible. Even the pure Dharma realm of the mind is beyond words. All words are used to describe the realm produced by discrimination. However, the teachings of the Buddhas are not in vain, they are the cause of the mutual arising of the Dharma realm. Just like seeing written words and understanding the meaning of what is said. Therefore, the Buddhist teachings are the outflow of the great compassion of all the Tathagatas, and can mutually arise.
說。離言說義。如以眾彩。彩畫虛空。甚為希有。若以言說。說離言義。復過於彼。
般若論云。須菩提言。如來無所說。此義云何。無有一法。唯獨如來說。余佛不說。謂佛所說。但是傳述古佛之教。非自製作。釋曰。故知此法。過去佛已說。今佛現說。未來佛當說。所以一佛說時。十方佛同證。乃至智慧剎土。真俗等法。凡聖等性。皆同無二。以唯共一心故。終無異旨。如華嚴經佛不思議品。一佛子。諸佛世尊。有十種無二行自在法。何等為十。所謂一切諸佛。悉能善說授記言辭。決定無二。一切諸佛。悉能隨順眾生心念。令其意滿。決定無二。一切諸佛。悉能現覺一切諸法。演說其義。決定無二。一切諸佛。悉能具足去來今世。諸佛智慧。決定無二。一切諸佛。悉知三世一切剎那。即一剎那。決定無二。一切諸佛。悉知三世一切佛剎。入一佛剎。決定無二。一切諸佛。悉知三世一切佛語。即一佛語。決定無二。一切諸佛。悉知三世一切諸佛。與其所化一切眾生。體性平等。決定無二。一切諸佛。悉知世法。及諸佛法。性無差別。決定無二。一切諸佛。悉知三世一切諸佛。所有善根。同一善根。決定無二。是為十。又信心銘云。要急相應。唯言不二。可成堅信。永斷纖疑。則宗鏡之文。傳光不朽矣。
【現代漢語翻譯】 現代漢語譯本： 說（shuo）：遠離言說的意義，就像用各種色彩在虛空中繪畫，非常稀有。如果用言語來表達遠離言語的意義，那就更加稀有了。
《般若論》中說：須菩提（Subhuti，佛陀的弟子）說，如來（Tathagata，佛陀的稱號）沒有什麼可說的。這是什麼意思呢？沒有什麼法是隻有如來說，其他佛不說的。佛所說的，只是傳述古代佛的教誨，不是自己創造的。解釋說：所以知道這個法，過去佛已經說過，現在佛現在說，未來佛將來也會說。所以一佛說的時候，十方佛共同印證，乃至智慧剎土（Buddha-kshetra，佛的國土），真諦和俗諦等法，凡夫和聖人等性，都相同沒有差別，因為只有共同的一顆心，所以始終沒有不同的旨意。如《華嚴經·佛不思議品》中說，一佛子，諸佛世尊（Buddha-bhagavan，佛的尊稱）有十種無二行自在法。哪十種呢？就是一切諸佛，都能善於宣說授記（vyakarana，預言）的言辭，決定沒有兩種說法。一切諸佛，都能隨順眾生的心念，使他們心滿意足，決定沒有兩種方式。一切諸佛，都能顯現覺悟一切諸法，演說其中的意義，決定沒有兩種解釋。一切諸佛，都能具足過去、現在、未來三世諸佛的智慧，決定沒有兩種智慧。一切諸佛，都知道三世一切剎那（ksana，極短的時間），即一個剎那，決定沒有兩種時間。一切諸佛，都知道三世一切佛剎，進入一個佛剎，決定沒有兩種空間。一切諸佛，都知道三世一切佛語，即一個佛語，決定沒有兩種語言。一切諸佛，都知道三世一切諸佛，與他們所化度的一切眾生，體性平等，決定沒有兩種體性。一切諸佛，都知道世間法，以及諸佛法，性質沒有差別，決定沒有兩種性質。一切諸佛，都知道三世一切諸佛，所有的善根，是同一個善根，決定沒有兩種善根。這就是十種無二行自在法。又《信心銘》中說：要迅速相應，只有言語沒有兩種說法，才能成就堅定的信心，永遠斷絕細微的疑惑。那麼宗鏡的文字，就能傳揚光明而不朽滅了。
【English Translation】 English version: It is said: 'To be apart from the meaning of speech is like painting the void with various colors, which is extremely rare. If one uses speech to explain the meaning of being apart from speech, it is even rarer than that.'
The Prajna-論 (Prajna-論) says: 'Subhuti (佛陀的弟子) said, 'The Tathagata (佛陀的稱號) has nothing to say.' What does this mean? There is no Dharma (法) that only the Tathagata speaks, and other Buddhas do not speak. What the Buddha speaks is only transmitting the teachings of ancient Buddhas, not creating them himself.' The explanation says: 'Therefore, know that this Dharma has been spoken by past Buddhas, is now being spoken by the present Buddha, and will be spoken by future Buddhas. Therefore, when one Buddha speaks, the Buddhas of the ten directions jointly certify it, even to the point that the wisdom Buddha-kshetra (佛的國土), the Dharma of truth and convention, the nature of ordinary beings and sages, are all the same without difference, because there is only one shared mind, so there is ultimately no different purpose.' As the Avatamsaka Sutra, Inconceivable Qualities of the Buddhas says, 'A Buddha-child, the Buddhas-Bhagavan (佛的尊稱) have ten kinds of unobstructed practices of non-duality. What are the ten? That is, all Buddhas are able to skillfully speak words of prediction (vyakarana), which are definitely not two. All Buddhas are able to accord with the thoughts of sentient beings, causing their minds to be satisfied, which is definitely not two. All Buddhas are able to manifest and awaken to all Dharmas, expounding their meaning, which is definitely not two. All Buddhas are able to fully possess the wisdom of the Buddhas of the past, present, and future, which is definitely not two. All Buddhas know that all kshanas (極短的時間) of the three times are one kshana, which is definitely not two. All Buddhas know that all Buddha-kshetras of the three times enter one Buddha-kshetra, which is definitely not two. All Buddhas know that all Buddha-words of the three times are one Buddha-word, which is definitely not two. All Buddhas know that all Buddhas of the three times, and all sentient beings they transform, have equal nature, which is definitely not two. All Buddhas know that worldly Dharmas and Buddha-Dharmas have no difference in nature, which is definitely not two. All Buddhas know that all the roots of goodness of all Buddhas of the three times are the same root of goodness, which is definitely not two.' These are the ten unobstructed practices of non-duality. Furthermore, the Inscription on Faith in Mind says: 'To quickly correspond, only words that are not two can achieve firm faith and forever cut off subtle doubts.' Then the text of the Mirror of the Source will transmit light without decay.
廣百論云。覺慧等諸心心法。非隨實有諸法轉變。但隨串習成熟種子。及心所現眾緣勢力。變生種種境界差別。外道等。隨其自心。變生種種諸法性相。若法性相是實有者。豈可如是隨心轉變。諸有智者。不應許彼所執現在實法有生。以必不從去來二世。更無第三可從生故。滅必隨生。生既非有。滅亦定無。乃至三世行。皆相待立。如長短等。何有實性。又頌云。眼中無色識。識中無色眼。色內二俱無。何能令見色。依他起性。即是心心法。從緣起時。變似種種相名等塵。應知有心心法。但無心外所執諸塵。云何定知。諸法唯識故。佛告善現。無毛端量實物可依。
寶藏論云。夫天地之內宇宙之間。中有一寶。秘在形山。識物靈照。內外空然。寂寞難見。其謂玄玄。巧出紫微之表。用在虛無之間。端化不動。獨而無雙。聲出妙響。色吐華容。窮觀無所。寄號空空。唯留其聲。不見其形。唯留其功。不見其容。幽顯朗照。物理玄通。森羅寶印。萬像真宗。乃至其寶也。煥煥煌煌。朗照十方。隱寂無物。圓應堂堂。應聲應色。應陰應陽。奇物無根。妙用常存。眴目不見。側耳不聞。其本也冥。其化也形。其為也聖。其用也靈。可謂大道之真精。其精甚靈。萬有之因。凝然常住。與道同倫。故經云。隨其心凈。即佛
【現代漢語翻譯】 現代漢語譯本： 《廣百論》中說：覺慧（覺悟的智慧）等各種心和心所法，不是隨著實有的諸法而轉變，只是隨著串習成熟的種子，以及心所顯現的各種因緣勢力，變現出種種境界的差別。外道等，隨著他們自己的心，變現出種種諸法的體性和相狀。如果法的體性和相狀是實有的，怎麼可以這樣隨著心而轉變呢？有智慧的人，不應該認可他們所執著的現在實法有生起。因為必定不是從過去和未來二世產生，也沒有第三個可以從中產生。滅必定隨著生而產生，生既然沒有，滅也必定沒有。乃至三世的執行，都是互相依賴而成立的，就像長短等概念一樣，哪裡有真實的自性呢？ 又說偈語：『眼中沒有色，識中沒有眼，色內二者都沒有，怎麼能令眼見色呢？』依他起性（緣起性）就是心和心所法，從因緣生起時，變現出種種像相、名稱等的塵境。應當知道有心和心所法，但是沒有心外所執著的各種塵境。怎麼能確定知道諸法唯識呢？佛告訴善現（須菩提）：沒有像毛髮尖端那樣微小的實物可以依靠。
《寶藏論》中說：天地之內，宇宙之間，中間有一寶，隱藏在形山（有形的山）之中。它能識別事物，靈妙地照耀，內外空明澄澈，寂靜無聲難以看見，可以說是玄之又玄。它的巧妙超出紫微星垣之外，它的作用存在於虛無之間。它端正化育而不動搖，獨一無二。它發出的聲音美妙動聽，它呈現的色彩光華燦爛。窮盡觀察也找不到它的所在，只能假借『空空』來稱呼它。只留下它的聲音，卻看不見它的形體；只留下它的功用，卻看不見它的容貌。它幽深而顯明，朗照一切，物理玄妙而通達。它是森羅萬象的寶印，是萬象的真實本源。乃至這個寶啊，光輝燦爛，照耀十方。它隱沒寂靜，沒有實體，圓滿應現，堂堂正正。它應聲而現，應色而生，應陰而應陽。它是奇異之物，沒有根源，它的妙用卻長存不滅。眨眼之間也看不見它，側耳傾聽也聽不見它。它的本體是幽冥的，它的變化是顯形的，它的作為是神聖的，它的功用是靈妙的。可以說是大道的真精，它的精微非常靈妙，是萬有的根源。它凝然而常住，與道同倫。所以經中說：『隨其心凈，即是佛。』
【English Translation】 English version: The Guang Bai Lun (Treatise on the Extensive Explanation) says: 'Awareness, wisdom, and all mental functions do not change according to the real existence of phenomena. They only change according to the seeds matured by habitual practice and the power of various conditions manifested by the mind, thus manifesting various differences in realms. Externalists, etc., according to their own minds, manifest various natures and characteristics of phenomena. If the natures and characteristics of phenomena were real, how could they change according to the mind in this way? Wise people should not accept that the presently existing real phenomena they cling to have arisen, because they certainly do not arise from the past and future two times, and there is no third from which they can arise. Cessation necessarily follows arising. Since arising does not exist, cessation also certainly does not exist. Even the functioning of the three times is established in mutual dependence, like long and short, etc. How can there be real self-nature?' It also says in a verse: 'In the eye, there is no color; in consciousness, there is no eye; within color, both are absent. How can it enable the eye to see color?' Dependent origination is the mind and mental functions. When arising from conditions, it manifests various appearances, names, etc., of dust. It should be known that there are mind and mental functions, but there are no external dusts clung to outside the mind. How can it be definitely known that all phenomena are only consciousness? The Buddha told Subhuti: 'There is no real thing the size of a hair tip that can be relied upon.'
The Bao Zang Lun (Treatise on the Treasure Store) says: 'Within heaven and earth, in the universe, there is a treasure in the middle, hidden in the Xing Shan (Mountain of Form). It recognizes things and illuminates them spiritually, being clear and empty inside and out, silent and difficult to see. It can be said to be the mysterious of the mysterious. Its skill surpasses the Zi Wei (Purple Palace) constellation, and its function exists in nothingness. It is upright and transformative without moving, unique and unparalleled. The sound it emits is wonderful, and the colors it displays are brilliant. Exhaustive observation cannot find its location, so it is only called 'emptiness'. Only its sound remains, but its form is not seen; only its function remains, but its appearance is not seen. It is profound and manifest, illuminating everything, and its physics are mysterious and thorough. It is the treasure seal of all phenomena, the true origin of all images. Even this treasure is radiant and bright, illuminating the ten directions. It is hidden and silent, without substance, perfectly responsive, and dignified. It responds to sound and color, to yin and yang. It is a strange thing without roots, but its wonderful function always exists. It cannot be seen in the blink of an eye, nor can it be heard by listening closely. Its essence is dark, its transformation is formed, its actions are sacred, and its function is spiritual. It can be said to be the true essence of the Great Dao, and its essence is extremely spiritual, being the cause of all existence. It is solidified and constant, in harmony with the Dao. Therefore, the sutra says: 'According to the purity of the mind, one is Buddha.'
土凈。任用森羅。其名曰聖。
釋摩訶衍論云。一切諸法一心量。無心外法。以無心外法故。豈一心法與一心法作障礙事。亦一心法與一心法作解脫事。無有障礙。無有解脫。一心之法。一即是心。心即是一。無一別心。無心別一。一切諸法。平等一味。一相無相。作一種光明心地之海。
寶生論偈云。微笑降伏大魔軍。明智覺了除眾欲。於此大乘能善住。深識愛原唯自心。
寶性論偈云。如空遍一切。而空無分別。自性無垢心。亦遍無分別。
金剛三昧論云。一切心相。本來無本。本無本處。空寂無生。若心無生。即入空寂。空寂心地。即得心空。善男子。無相之心。無心無我。一切法相。亦復如是者。一切心相。種子為本。求此本種。永無所得。若是現在。則與果俱。無本末異。如牛兩角。若已過去。則無作因。無體性故。猶如兔角。如是道理。本來法爾。故言本來無本。又生滅心生。必依本處。本處既無。則不得生。當知心相本來無生。故言空寂無生。所入空寂。即是一心。一切所依。名之為地。故言即入空寂之心地。
分別功德論云。有論沙門。行諸禪觀。或在冢間。或在樹下。時在冢間。觀于死屍。夜見餓鬼打一死屍。沙門問曰。何以打此死屍耶。答曰。此死屍困我如是。
【現代漢語翻譯】 現代漢語譯本： 土凈（清凈的佛土）。任用森羅（任用一切現象）。其名曰聖（這被稱為聖）。 《釋摩訶衍論》說：『一切諸法都是一心所量度的，沒有心外的法。因為沒有心外的法，難道一心之法會與一心之法互相障礙嗎？或者一心之法會與一心之法互相解脫嗎？沒有障礙，沒有解脫。一心之法，一就是心，心就是一，沒有一個別的心，沒有心外的別一。一切諸法，平等一味，一相無相，形成一種光明心地之海。』 《寶生論》的偈頌說：『微笑降伏大魔軍，明智覺了除眾欲。於此大乘能善住，深識愛原唯自心。』 《寶性論》的偈頌說：『如空遍一切，而空無分別。自性無垢心，亦遍無分別。』 《金剛三昧論》說：『一切心相，本來沒有本源。本源沒有本處，空寂無生。如果心沒有生，就進入空寂。空寂的心地，就得到心空。善男子，無相的心，無心無我。一切法相，也是如此。』一切心相，以種子為本。尋求這個本種，永遠無法得到。如果是現在，則與果同時存在，沒有本末的差異，如同牛的兩角。如果已經過去，則沒有作為原因，因為沒有體性，猶如兔角。這樣的道理，本來就是如此。所以說本來沒有本源。又，生滅心生起，必定依靠本處。本處既然沒有，就不能生起。應當知道心相本來沒有生，所以說空寂無生。所進入的空寂，就是一心。一切所依靠的，名為地。所以說進入空寂的心地。 《分別功德論》說：『有論沙門（論議的修行人），修行各種禪觀，或在墳墓間，或在樹下。當時在墳墓間，觀察死屍。夜晚看見餓鬼打一個死屍。沙門問：『你為什麼打這個死屍呢？』餓鬼回答說：『這個死屍困擾我。』
【English Translation】 English version: Purity of the land. Employing all phenomena (Senro). Its name is called Holy (Saint). The Shimoheyan Sutra says: 'All dharmas are measured by one mind; there is no dharma outside the mind. Since there is no dharma outside the mind, how can one mind's dharma obstruct another mind's dharma? Or can one mind's dharma liberate another mind's dharma? There is no obstruction, no liberation. The dharma of one mind, one is mind, and mind is one; there is no separate mind, no separate one outside the mind. All dharmas are equal and of one flavor, one form without form, forming a sea of bright mind-ground.' The verse in the Ratnakarashanti Sutra says: 'A smile subdues the great demon army, clear wisdom awakens and removes all desires. In this Great Vehicle, one can dwell well, deeply knowing that the origin of love is only one's own mind.' The verse in the Ratnagotravibhāga Sutra says: 'Like space pervading everything, yet space has no distinctions, the self-nature, the stainless mind, also pervades without distinctions.' The Vajrasamadhi Sutra says: 'All mind-appearances originally have no origin. The origin has no place, empty and still, without arising. If the mind does not arise, it enters emptiness and stillness. The empty and still mind-ground attains mind-emptiness. Good man, the mind without appearance, without mind, without self. All dharma-appearances are also like this.' All mind-appearances take seed as their origin. Seeking this original seed, one can never find it. If it is present, it exists simultaneously with the fruit, without difference between origin and end, like the two horns of a cow. If it is past, it has no cause for action, because it has no substance, like a rabbit's horn. Such a principle is originally so. Therefore, it is said that originally there is no origin. Moreover, the arising of the mind of arising and ceasing must rely on the original place. Since the original place does not exist, it cannot arise. One should know that the mind-appearance originally has no arising, therefore it is said to be empty and still, without arising. The emptiness and stillness entered is the one mind. All that is relied upon is called the ground. Therefore, it is said to enter the mind-ground of emptiness and stillness. The Fenbie Gongde Lun (Distinguishing Merits Sutra) says: 'There were debaters (Shamen) practicing various forms of meditation, either in graveyards or under trees. Once, while in a graveyard, he was observing a corpse. At night, he saw a hungry ghost beating a corpse. The Shamen asked: 'Why are you beating this corpse?' The hungry ghost replied: 'This corpse is troubling me.'
是以打之。道人曰。何以不打汝心。打此死屍。當復何益也。于須臾頃。復有一天。以天曼陀羅華。散一臭尸。沙門問曰。何為散華此臭尸耶。答曰。由我此尸。得生天上。此尸即是我之善友。故來散華。報往昔恩。道人答曰。何以不散華汝心中。乃散臭尸。夫為善惡之本。皆心所為。乃捨本求末耶。
思益論云。不見一切諸法。是菩提相。不證一法。而證諸法。是故說為應正遍知。
金剛論云。教中譬如星宿。為日所映。有而不現。能見心法。亦復如是。釋曰。此有二解。一若迷心為境。如日爍眼光。入室不見自物。如被外境所換。不見自心。亦復如是。二若以悟境是心。則萬法如星宿。一心如日光。心光遍爍時。無法可披露。
法性論云。蓋聞之先覺曰。體空入寂。莫先於見法。尋法窮原。莫妙于得性。得性則照本。照本則達自然。達自然見緣起。見緣起斯見法也。將窮其原。必存其要。要而在用者。其唯心法乎。心法者。神明之營魄。精識之丹譽。其運轉也。彌綸于萬行。其感物也。會通於群數。統極而言。則無不在矣。
顯性論云。一念見性者。見性是凡聖之本體。普遍一切。而不為一切之所傾動。在染不染。而能辯染。在凈不凈。而能辯凈。其性不在一切法。而能遍一切法。若觀
【現代漢語翻譯】 現代漢語譯本：於是（有人）就打那屍體。道人說：『為什麼不打你的心，卻打這具死屍？打它又有什麼用呢？』過了一會兒，又有一天人，用天上的曼陀羅花散在那個臭尸上。沙門（修行人）問道：『為什麼要用花散在這臭尸上呢？』天人回答說：『因為這具屍體，我才得以生到天上。這屍體就是我的善友，所以來散花，報答往昔的恩情。』道人回答說：『為什麼不把花散在你的心中，卻散在這臭尸上？為善為惡的根本，都是心所為。這是捨本逐末啊。』 《思益論》說：『不見一切諸法，是菩提（bodhi，覺悟）之相。不證一法，而證諸法。所以說為應正遍知（samyak-saṃbuddha，如實、正確、普遍地了知一切）。』 《金剛論》說：『教義中譬如星宿，被太陽的光芒所掩蓋，雖然存在卻看不見。能見心法，也是這樣。』解釋說：『這有兩種解釋。一是如果執迷於心為外境，就像太陽的光芒灼傷眼睛，進入室內就看不見自己的東西。就像被外境所迷惑，就看不見自己的心，也是這樣。二是如果領悟到外境就是心，那麼萬法就像星宿，一心就像日光。心光普遍照耀時，就沒有什麼法可以顯露。』 《法性論》說：『聽說先覺者說：體悟空性進入寂滅，沒有比見到法更重要的。探尋法的根源，沒有比得到自性更微妙的。得到自性就能照見根本，照見根本就能通達自然。通達自然就能見到緣起，見到緣起就是見到法。將要探尋它的根源，必須抓住它的要點。要點在於運用，那大概就是心法吧。心法，是神明的居所，精神的讚譽。它的運轉，遍佈于萬行。它的感應事物，會通於各種現象。總而言之，無所不在。』 《顯性論》說：『一念之間見到自性的人，所見的自性是凡夫和聖人的本體，普遍存在於一切事物之中，而不被一切事物所動搖。處於染污之中而不被染污，卻能辨別染污。處於清凈之中而不被清凈所束縛，卻能辨別清凈。自性不在一切法之中，卻能遍及一切法。如果觀察……』
【English Translation】 English version: Thereupon, (someone) struck the corpse. The Daoist said, 'Why don't you strike your mind, but strike this dead body? What good does it do to strike it?' After a short while, a deva (deva, celestial being) scattered heavenly Mandarava flowers on the stinking corpse. The shramana (śrāmaṇa, ascetic) asked, 'Why do you scatter flowers on this stinking corpse?' The deva replied, 'Because of this corpse, I was able to be reborn in heaven. This corpse is my good friend, so I come to scatter flowers to repay the kindness of the past.' The Daoist replied, 'Why don't you scatter flowers on your mind, but scatter them on this stinking corpse? The root of good and evil is all done by the mind. This is abandoning the root and pursuing the branch.' The Siyi Lun (Śrīmālādevī Siṃhanāda Sūtra Commentary) says, 'Not seeing all dharmas (dharmas, phenomena) is the characteristic of bodhi (bodhi, enlightenment). Not realizing one dharma, but realizing all dharmas. Therefore, it is said to be samyak-saṃbuddha (samyak-saṃbuddha, perfectly enlightened one).' The Vajra Lun (Vajraśekhara Sūtra Commentary) says, 'In the teachings, it is like the stars, obscured by the light of the sun, existing but not visible. Being able to see the mind-dharma is also like this.' The explanation says, 'There are two interpretations of this. First, if one is deluded by the mind as an external object, like the light of the sun scorching the eyes, entering a room and not seeing one's own things. Like being deceived by external objects, not seeing one's own mind is also like this. Second, if one realizes that the external object is the mind, then all dharmas are like stars, and the one mind is like sunlight. When the light of the mind shines everywhere, there is no dharma that can be revealed.' The Faxing Lun (Treatise on Dharma-nature) says, 'I have heard the enlightened ones say: To realize emptiness and enter into stillness, nothing is more important than seeing the Dharma. To seek the origin of the Dharma, nothing is more subtle than attaining the nature. Attaining the nature allows one to see the root, and seeing the root allows one to understand nature. Understanding nature allows one to see dependent origination, and seeing dependent origination is seeing the Dharma. To explore its origin, one must grasp its essence. The essence lies in its application, and that is probably the mind-dharma. The mind-dharma is the dwelling place of the spirit, the praise of the essence. Its operation pervades all actions. Its response to things connects with all phenomena. In short, it is everywhere.' The Xianxing Lun (Treatise on Manifesting Nature) says, 'One who sees the nature in a single thought sees that the nature is the substance of ordinary beings and sages, universally present in all things, and not shaken by all things. Being in defilement, it is not defiled, but can distinguish defilement. Being in purity, it is not bound by purity, but can distinguish purity. The nature is not in all dharmas, but can pervade all dharmas. If one observes...'
一法。即不見性。若不觀一法。亦不見性。其性不在觀。不在不觀。於一眾生身中見心性時。一切眾生悉皆見。於一微塵中。見心性時。一切微塵悉皆見。以性遍凡聖善惡故。凡處徹聖處。聖處徹凡處。善惡相徹。本性自爾。以一切法。並不得取。並不可舍。性相自爾。自性凈故。終日說不得一說。終日聞不得一聞。終日見不得一見。終日知不得一知。並非凡聖之所安立。是故經云。若我出世及不出世。此法常然。
顯宗論云。我此禪門一乘妙旨。以無念為宗。無住為本。真空為體。妙有為用。夫真如無念。非念想能知。實相無生。豈色心能見。真如無念。念者即念真如。實相無生。生者即生實相。無住而住。常住涅槃。無行而行。能超彼岸。如如不動。動用無窮。唸唸無求常求無念。用而常空。空而常用。用而不有。即是真空。空而不無。便成妙有。妙有即摩訶般若。真空即清凈涅槃。般若無見。能見涅槃。涅槃無生。能生般若。西天諸祖。共傳無住之心。同說如來知見。
顯正論云。問。欲顯何義。名為顯正。答。欲顯明一切眾生本原清凈無生心體。即是諸佛之正性也。所以者何。一切萬法。心為其本。然其心性。都無所依。體自圓融。不礙萬法。雖應現萬法。而性自常真。無住無依。不可取捨。
【現代漢語翻譯】 現代漢語譯本 一法，即是未見自性。若不觀一法，也同樣不能見自性。自性不在於觀，也不在於不觀。於一個眾生的身中見到心性時，一切眾生都能見到。於一粒微塵中見到心性時，一切微塵都能見到。因為自性遍及凡夫、聖人、善、惡。凡夫之處徹達聖人之處，聖人之處徹達凡夫之處，善與惡相互徹達，本性自然如此。一切法，都不可執取，都不可捨棄，自性自相本來如此。因為自性清凈，終日說也說不出一說，終日聽也聽不到一聽，終日見也見不到一見，終日知也知不到一知。並非凡夫聖人所能安立。所以經中說：『無論我出世或不出世，此法都是常然不變的。』
《顯宗論》說：我此禪門一乘妙旨，以無念為宗旨，以無住為根本，以真空為本體，以妙有為作用。真如無念，不是念想所能知曉的；實相無生，豈是色心所能見到的？真如無念，念就是念真如；實相無生，生就是生實相。無住而住，就是常住涅槃（Nirvana，寂滅）；無行而行，就能超越彼岸。如如不動，動用無窮。唸唸無求，常求無念。用而常空，空而常用。用而不有，就是真空；空而不無，便成妙有。妙有就是摩訶般若（Mahaprajna，大智慧），真空就是清凈涅槃。般若無見，能見涅槃；涅槃無生，能生般若。西天諸祖，共同傳授無住之心，一同宣說如來知見。
《顯正論》說：問：想要顯明什麼意義，才叫做顯正？答：想要顯明一切眾生本原清凈無生的心體，就是諸佛的正性啊。為什麼這樣說呢？一切萬法，心是其根本。然而心性，都無所依，本體自然圓融，不妨礙萬法。雖然應現萬法，而自性常真，無住無依，不可取捨。
【English Translation】 English version The one dharma is not seeing one's nature. If one does not contemplate the one dharma, one also does not see one's nature. One's nature is neither in contemplation nor in non-contemplation. When one sees the mind-nature in the body of one sentient being, all sentient beings see it. When one sees the mind-nature in one mote of dust, all motes of dust see it. Because the nature pervades the mundane, the saintly, the good, and the evil. The mundane place penetrates the saintly place, and the saintly place penetrates the mundane place. Good and evil interpenetrate. The fundamental nature is naturally so. All dharmas cannot be grasped, nor can they be abandoned. The nature and characteristics are naturally so. Because the self-nature is pure, one cannot say a single word all day long, one cannot hear a single sound all day long, one cannot see a single sight all day long, one cannot know a single knowledge all day long. It is not established by the mundane or the saintly. Therefore, the sutra says: 'Whether I appear in the world or not, this dharma is always constant.'
The Xianzong Lun (Treatise on Manifesting the Doctrine) says: 'Our Chan (Zen) school's supreme principle of the One Vehicle takes no-thought as its tenet, no-abiding as its foundation, true emptiness as its substance, and wondrous existence as its function. True Thusness (Tathata) is without thought, not knowable by thought; the Real Mark (Reality) is without birth, how can it be seen by form and mind? True Thusness is without thought; to think is to think of True Thusness. The Real Mark is without birth; to be born is to be born into the Real Mark. To abide without abiding is to abide in constant Nirvana (Nirvana, extinction). To act without acting is to transcend the other shore. As such, unmoving, its dynamic function is inexhaustible. Thought after thought without seeking, constantly seeking no-thought. Functioning while constantly empty, empty while constantly functioning. Functioning without existing is True Emptiness; empty without being non-existent becomes Wondrous Existence. Wondrous Existence is Mahaprajna (Mahaprajna, great wisdom); True Emptiness is Pure Nirvana. Prajna is without seeing, yet it can see Nirvana; Nirvana is without birth, yet it can give rise to Prajna. The Western Heaven's (India) patriarchs jointly transmitted the mind of no-abiding and spoke together of the Tathagata's (Thus Come One's) knowledge and vision.'
The Xianzheng Lun (Treatise on Manifesting the Correct) says: Question: 'What meaning is to be manifested to be called Manifesting the Correct?' Answer: 'It is to manifest the original, pure, and unproduced mind-essence of all sentient beings, which is the true nature of all Buddhas. Why is this so? Of all dharmas, the mind is the root. However, the mind-nature has no reliance; its substance is naturally complete and unobstructed to all dharmas. Although it manifests all dharmas, its nature is always true, without abiding and without reliance, neither graspable nor abandonable.'
勝天王經云。清凈心性。為諸法本。自性無本。虛妄煩惱。皆從邪念顛倒而生。當知此心。即是最勝清凈第一義諦。一切諸佛證知所歸。問曰。定以何法為心體。答曰。不應求心之定體。何以故。心非所緣。無無相故。亦云非能所。絕相待故。體不可染。性常凈故。非合非散。自性離故。不礙緣起。性虛融故。不可說示。名字空故。諸法虛凈。緣相離故。靈照不竭。用無盡故。果報不同。作業異故。因果宛然。不斷絕故。亦非真實。業性如幻故。又不斷絕。現施為故。亦不可取。畢竟空故。諸法平等。一相如故。境智無差。離分別故。萬法即空。性無生故。是以一切分別。不離自心。一切諸境。不離名相。若了萬法。不了自心。分別無由能絕。乃至楞伽經云。若彼心滅盡。無乘及乘者。無有乘建立。我說為一乘。彼心者。即取相所得心也。一乘者。即離相清凈無生心也。此心悉能包含運載一切諸法。故名一乘。
法苑珠林雲。夫擁其流者。未若杜其源。揚其湯者。未若撲其火。何者。源出於水。源未杜而水不窮。火沸于湯。火未撲而湯詎息。故有杜源之客。不擁流而自干。撲火之人。不揚湯而自止。故知心為源。境為流。不察本心源。但隨諸法轉。意如火。事如湯。不制自意地。唯從境界流。斯皆失本迷
【現代漢語翻譯】 現代漢語譯本： 《勝天王經》中說，清凈的心性是萬法的根本。自性原本沒有根本，虛妄的煩惱都是從邪念顛倒中產生的。應當知道，這顆心就是最殊勝、清凈的第一義諦，是所有諸佛證悟后迴歸的地方。有人問：『以什麼法作為心的本體？』回答說：『不應該尋求心的固定本體。』為什麼呢？因為心不是所能攀緣的對象，因為它沒有固定的相狀。也可以說它不是能緣和所緣，因為它超越了相對的關係。心的本體不可被污染，因為它的自性是常凈的。它既不是聚合的，也不是分散的，因為它的自性是遠離一切相狀的。它不妨礙因緣生起，因為它的自性是虛空而融合的。它不可用言語表達和指示，因為它的名字是空性的。一切諸法都是虛幻而清凈的，因為它們遠離了緣起的相狀。心的靈明照耀永不窮竭，因為它的作用是無窮無盡的。果報各不相同，是因為所造的業不同。因果關係清晰分明，不會斷絕。心也不是真實的，因為業的性質如同幻象。但它也不會斷絕，因為它會顯現出種種作用。心也不可執取，因為它畢竟是空性的。一切諸法都是平等的，因為它們的本體都是如如不動的。境和智沒有差別，因為它們遠離了分別。萬法即是空性，因為它們的自性是沒有生起的。因此，一切分別都離不開自心，一切境界都離不開名相。如果瞭解了萬法，卻不瞭解自心，那麼分別就無法斷絕。乃至《楞伽經》中說：『如果那個心滅盡了，就沒有乘和乘者，沒有乘的建立，我就說這是唯一的一乘。』那個心，就是指執取相狀而得到的心。一乘，就是指遠離相狀、清凈無生的心。這顆心能夠包含和運載一切諸法，所以叫做一乘。
《法苑珠林》中說，想要疏通水流，不如堵住源頭；想要揚去沸騰的開水，不如撲滅火焰。為什麼呢？因為源頭是水的來源，源頭不堵住，水就不會窮盡；火焰使開水沸騰，火焰不撲滅，開水就不會停止沸騰。所以有堵住源頭的人，不疏通水流而水自然乾涸；有撲滅火焰的人，不揚去開水而開水自然停止沸騰。所以要知道，心是源頭，境界是水流。不考察自己的本心源頭，只是隨著諸法流轉。意念如同火焰，事情如同開水。不控制自己的意念，只是隨著境界流轉。這些都是捨本逐末，迷惑不清。
【English Translation】 English version: The Śrīmālādevī Siṃhanāda Sūtra (勝天王經) says: 'Pure mind-nature is the root of all dharmas (諸法). The self-nature has no root. False and deluded afflictions all arise from perverse thoughts and inversions. You should know that this mind is the most supreme, pure, and ultimate truth (第一義諦), the place where all Buddhas realize and return.' Someone asks: 'With what dharma (法) is the mind's essence established?' The answer is: 'One should not seek a fixed essence of the mind.' Why? Because the mind is not an object to be grasped, as it has no fixed characteristics. It can also be said that it is neither the grasper nor the grasped, as it transcends relative conditions. The essence cannot be defiled, as its nature is always pure. It is neither combined nor scattered, as its self-nature is detached. It does not hinder the arising of conditions, as its nature is empty and all-encompassing. It cannot be spoken of or shown, as its name is empty. All dharmas are empty and pure, as they are detached from the characteristics of conditioned arising. The spiritual illumination never ceases, as its function is inexhaustible. The karmic retributions are different because the actions performed are different. Cause and effect are clear and distinct, without interruption. It is also not real, as the nature of karma is like an illusion. Yet it is also not interrupted, as it manifests actions. It is also not graspable, as it is ultimately empty. All dharmas are equal, as their one characteristic is suchness (如). Object and wisdom are without difference, as they are detached from discriminations. All phenomena are emptiness, as their nature is without arising. Therefore, all discriminations are inseparable from one's own mind, and all realms are inseparable from names and forms. If one understands all phenomena but does not understand one's own mind, then discriminations cannot be cut off. Even the Laṅkāvatāra Sūtra (楞伽經) says: 'If that mind is extinguished, there is no vehicle (乘) or rider. There is no establishment of a vehicle. I say it is the One Vehicle (一乘).' That mind refers to the mind obtained by grasping at characteristics. The One Vehicle refers to the mind that is detached from characteristics, pure, and without arising. This mind is able to contain and carry all dharmas, therefore it is called the One Vehicle.'
The Fayuan Zhulin (法苑珠林) says: 'To control the flow, it is better to block the source; to remove boiling water, it is better to extinguish the fire. Why? Because the source is where the water comes from; if the source is not blocked, the water will not be exhausted. Fire boils the water; if the fire is not extinguished, the water will not stop boiling. Therefore, there are those who block the source, and the water naturally dries up without controlling the flow. There are those who extinguish the fire, and the water naturally stops boiling without removing the boiling water. Therefore, know that the mind is the source, and the realm is the flow. If one does not examine the source of one's own mind, but merely follows the transformation of all dharmas, the intention is like fire, and the matter is like boiling water. If one does not control one's own mind, but merely flows with the realm, this is all abandoning the root and pursuing the branches, being deluded and unclear.'
。源隨流徇末。若能頓明意地。直了心源。不求脫于諸塵。不繫縛於一法。可謂究末遇本。尋流得源矣。遂乃無功而自辦。無作而自成。顯此一心。萬法如鏡。
歸心論云。夫論心性者。若別說。一一生佛。皆以法界為身。一一摩耶胎內。亦如是。廣狹皆等。不相妨礙。若總說。一一生佛。同在胎內。十方諸如來。同共一法身。互隱互顯。互存互奪。重重互現。皆不思議法界。說時不增。不說時不減。性海如是。豈可言盡不盡耶。
六妙門云。此為大根人善識法要。不由次第。懸照諸法之原。所謂眾生心也。一切法由心而起。若能反觀心性。不得心原。即知萬法皆無根本。
頓教五位門云。第一識心者。語是心。見是心。聞是心。覺是心。知是心。此是第一悟。一一能知。如許多心。皆是一心。一心能遍一切處。第一知身。同無情。身不知痛癢。好惡。一切皆是心。不幹身事。心能作人畜。心能作魚鳥。第三破四大身。身即是空。空即是無生。空無內外中間。離一切相。第四破五陰。色陰若有。四陰不虛。色陰若無。四陰何有。第五見性成佛。湛然常住。
十住經序云。以靈照故。統名一心。以所緣故。總號一法。若夫名隨數變。則浩然無際。統以心法。則未始非二。
十二門論序云
【現代漢語翻譯】 現代漢語譯本：追逐末節，隨波逐流。若能當下明白意地，直接了悟心源，不尋求從諸塵中解脫，也不受任何一法的束縛，這就可以說是探究末節而遇到了根本，追尋支流而找到了源頭。於是就能不費力氣而自然辦成，不經造作而自然成就，彰顯此一心，萬法如鏡。
《歸心論》說：『談論心性，如果分別來說，每一個生佛，都以法界為身，每一個摩耶（Maya）胎內，也是如此。廣狹都相等，互不妨礙。如果總括來說，每一個生佛，都在胎內，十方諸如來，共同一個法身，互相隱沒互相顯現，互相依存互相奪取，重重互相顯現，都是不可思議的法界。說的時候不增加，不說的時候不減少。性海就是這樣，怎麼能說盡或說不盡呢？』
《六妙門》說：『這是為大根器的人，善於認識佛法的要領，不按照次第，懸空照見諸法的根源，就是眾生心。一切法由心而起，若能反觀心性，找不到心原，就知道萬法都沒有根本。』
《頓教五位門》說：『第一識心者：語是心，見是心，聞是心，覺是心，知是心。這是第一悟，每一個能知，好像許多心，其實都是一心。一心能遍一切處。第一知身，如同無情之物，身體不知痛癢好惡，一切都是心在作用，不關身體的事。心能使人成為人或畜生，心能使人成為魚或鳥。第三破四大身，身即是空，空即是無生，空無內外中間，遠離一切相。第四破五陰，色陰如果存在，四陰就不會虛假；色陰如果不存在，四陰又在哪裡存在呢？第五見性成佛，湛然常住。』
《十住經序》說：『因為靈明照耀的緣故，統稱為一心；因為所緣對象的緣故，總稱為一法。如果名相隨著數量變化，那就浩瀚無邊；用一心一法來統攝，那就未嘗不是二。』
《十二門論序》說：
【English Translation】 English version: Pursuing the branches and following the current is to chase after the superficial. If one can instantly understand the ground of intention and directly realize the source of the mind, without seeking liberation from all dusts, nor being bound by any single dharma, then it can be said that one has encountered the root by investigating the branches, and found the source by tracing the stream. Consequently, one accomplishes effortlessly and achieves naturally, revealing this one mind, with all dharmas like a mirror.
The Gui Xin Lun (Treatise on Returning to the Heart) says: 'When discussing the nature of the mind, if speaking separately, each and every sentient being and Buddha takes the Dharmadhatu (realm of dharma) as their body, and within each Maya's womb, it is the same. The extent is equal, without obstructing each other. If speaking collectively, each and every sentient being and Buddha is within the womb, and all Tathagatas (Thus Come Ones) of the ten directions share one Dharmakaya (Dharma body), mutually concealing and revealing, mutually existing and taking away, with layers upon layers of mutual manifestation, all being the inconceivable Dharmadhatu. When spoken, it does not increase; when unspoken, it does not decrease. Such is the nature of the sea; how can it be said to be exhaustible or inexhaustible?'
The Liu Miao Men (Six Subtle Dharma Doors) says: 'This is for those of great capacity who are skilled at recognizing the essentials of the Dharma, not following a sequence, but illuminating the origin of all dharmas from above, which is the mind of sentient beings. All dharmas arise from the mind. If one can reflect upon the nature of the mind and not find the origin of the mind, then one knows that all dharmas have no root.'
The Dun Jiao Wu Wei Men (Sudden Teaching Five Positions Gate) says: 'The first is recognizing the mind: speaking is mind, seeing is mind, hearing is mind, feeling is mind, knowing is mind. This is the first enlightenment, each knowing seems like many minds, but in reality, it is one mind. One mind can pervade all places. The first knowing of the body is like an insentient object; the body does not know pain, pleasure, likes, or dislikes; everything is the function of the mind, not the body's affair. The mind can make one a human or an animal; the mind can make one a fish or a bird. The third is breaking the four great elements of the body; the body is emptiness, emptiness is non-birth, emptiness has no inside, outside, or middle, and is apart from all forms. The fourth is breaking the five skandhas (aggregates); if the rupa skandha (form aggregate) exists, the four skandhas are not false; if the rupa skandha does not exist, where do the four skandhas exist? The fifth is seeing the nature and becoming a Buddha, serene and eternally abiding.'
The preface to the Shi Zhu Jing (Ten Stages Sutra) says: 'Because of the illumination of spiritual awareness, it is collectively called one mind; because of the object of focus, it is generally called one dharma. If names change with numbers, then it is vast and boundless; if unified by one mind and one dharma, then it has never not been two.'
The preface to the Shi Er Men Lun (Twelve Gate Treatise) says:
。論之者。欲以窮其心原。盡其至理也。若一理之不盡。則眾異紛然。有惑趣之乖。一原之不窮。則眾途扶疏。有殊致之跡。殊致之不夷。乖趣之不泯。大士之憂也。
般若燈論序云。始夫萬物非有。一心如幻。心如幻故。雖動而恒寂。物非有故。雖起而無生。是以聖人說如幻之心。鑒非有之物。了物非物。則物物性空。知心無心。則心心體寂。達觀之士。得其會歸。而忘其所寄。於是分別戲論。不待遣而自除。無得觀門。弗假修而已入。蕩蕩焉。不出不在。無住無依者也。
華嚴論云。猶如大海有清凈德。而能影現七金山等。眾生心海。影現六道四生。分明顯現山河大地。色空明闇等。
緣生論云。元是一心。積為三界。凡則迷而起妄。聖則悟以通真。
陀羅尼三昧法門偈云。是法法中高。猶如須彌山。是法法中海。眾源所共歸。是法法中明。猶如星中月。是法法中燈。能破無邊闇。是法法中地。荷載遍十方。是法法中母。出生諸佛種。
法華演秘云。事理圓融者。即種種事稱理而遍。以真如理為洪爐。融萬事為大冶。鐵汁洋溢。無異相也。若開權顯實一切唯心者。亦先融為本。事事無礙也。重重交映。如地獄苦報。身各自遍。難思妙事。本自如此。佛佛自覺。眾生不知。今解。此
【現代漢語翻譯】 現代漢語譯本：論述的目的，在於窮盡事物的本源，探求最高的真理。如果一個道理沒有被完全理解，各種差異就會紛繁出現，產生迷惑和錯誤的傾向。如果一個本源沒有被徹底探究，各種途徑就會枝繁葉茂，留下特殊的痕跡。特殊的痕跡如果不被消除，錯誤的傾向如果不被泯滅，這就是大士所憂慮的。
《般若燈論序》中說：『最初，萬物並非實有，一心如同幻象。心如幻象，所以雖然變動卻恒常寂靜；萬物並非實有，所以雖然生起卻沒有真正的產生。因此，聖人宣說如幻的心，觀察非實有的事物，了知事物並非事物，那麼事物的本性就是空。知道心沒有心，那麼心體的本性就是寂靜。通達觀的修行者，得到歸宿之處，而忘記了寄託之所。於是分別的戲論，不用遣除而自然消除；無所得的觀門，不用修習而自然進入。』多麼廣闊啊，不在此處也不在彼處，無所住無所依。
《華嚴論》中說：『猶如大海具有清凈的德性，能夠影現七金山等。眾生的心海，影現六道四生，分明地顯現山河大地、色空明暗等。』
《緣生論》中說：『原本是一心，積累成為三界。凡夫因為迷惑而生起妄念，聖人因為覺悟而通達真理。』
《陀羅尼三昧法門偈》中說：『此法在一切法中最高，猶如須彌山（Sumeru，佛教宇宙觀中的聖山）；此法在一切法中如大海，是眾多源頭的共同歸宿；此法在一切法中光明，猶如星辰中的月亮；此法在一切法中如燈，能夠破除無邊的黑暗；此法在一切法中如大地，承載遍佈十方；此法在一切法中如母親，出生諸佛的種子。』
《法華演秘》中說：『事和理圓融，就是種種事相都符合真如之理而周遍。以真如之理為大熔爐，熔化萬事為大冶，鐵汁洋溢，沒有差異的相狀。如果開權顯實，一切唯心，也是先融為根本，事事無礙。』重重交相輝映，如地獄的苦報，身體各自遍滿，難以思議的妙事，本來就是這樣。佛佛自覺，眾生不知。現在解釋這些。
【English Translation】 English version: The purpose of discussion is to exhaust the origin of things and explore the ultimate truth. If a principle is not fully understood, various differences will arise, leading to confusion and error. If an origin is not thoroughly investigated, various paths will become luxuriant, leaving special traces. If special traces are not eliminated, and erroneous tendencies are not extinguished, this is what great beings worry about.
The preface to the 『Prajna Lamp Treatise』 says: 『Initially, all things are not real, and the one mind is like an illusion. Because the mind is like an illusion, it is constantly tranquil even though it moves; because things are not real, they do not truly arise even though they appear. Therefore, the sage speaks of the illusory mind, observes unreal things, and understands that things are not things, then the nature of things is emptiness. Knowing that the mind has no mind, then the nature of the mind-body is stillness.』 Those who attain profound insight find their place of return and forget what they rely on. Thus, discriminating play disappears without being dispelled, and the gate of no-attainment is entered without cultivation. How vast it is, neither here nor there, without dwelling or reliance.
The 『Avatamsaka Sutra Treatise』 says: 『It is like the great ocean having the virtue of purity, and being able to reflect the seven golden mountains (Sapta Ratna Parvata, the seven jeweled mountains in Buddhist cosmology) and so on. The mind-sea of sentient beings reflects the six realms (Gati, realms of existence in samsara) and the four births (Yoni, modes of birth), clearly manifesting mountains, rivers, lands, colors, emptiness, light, and darkness, etc.』
The 『Treatise on Dependent Origination』 says: 『Originally it is one mind, accumulated to become the three realms (Triloka, the three realms of existence). Ordinary people are deluded and give rise to false thoughts, while sages are enlightened and understand the truth.』
The verse in the 『Dharani Samadhi Dharma Gate』 says: 『This Dharma is the highest among all Dharmas, like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology); this Dharma is like the ocean among all Dharmas, the common destination of many sources; this Dharma is bright among all Dharmas, like the moon among the stars; this Dharma is like a lamp among all Dharmas, able to break through boundless darkness; this Dharma is like the earth among all Dharmas, bearing and carrying throughout the ten directions; this Dharma is like a mother among all Dharmas, giving birth to the seeds of all Buddhas.』
The 『Secret Explanation of the Lotus Sutra』 says: 『The perfect fusion of phenomena and principle means that all phenomena conform to the principle of Suchness (Tathata, ultimate reality) and are pervasive. Taking the principle of Suchness as a great furnace, melting all things into a great smelting, the molten iron overflows, without different appearances.』 If opening the provisional and revealing the real, everything is only mind, it is also first melted into the root, and everything is unobstructed. Layer upon layer reflects each other, like the suffering retribution of hell, the bodies each pervade, the inconceivable wonderful things, are originally like this. Buddha after Buddha is self-aware, sentient beings do not know. Now explain these.
知。即眾生心是佛智也。即事玄妙。入心成觀。
法華玄贊疏云。如經中說。一時者。即是唯識時。說聽二徒心識之上。變作三時相狀而起。實是現在。隨心分限。變作短長。事緒終訖。總名一時。如夢所見。謂有多生。覺位唯心。都無實境。聽者心變三世亦爾。唯意所緣。是。不相應行蘊法界法處所攝。此言一時。一則不定約剎那。二則不定約相續。三則不定約四時六時。八時。十二時等。四則不定約成道已後年數時節。名為一時。但是聽者根熟。感佛為說。說者慈悲。應機為談。說聽事訖。總名為一時。不定約剎那等者。聽法之徒。根器或鈍。說時雖短。聽解時長。或說者時長。聽者亦久。於一剎那。猶未能解。故非剎那。亦不定約相續者。猶能說者得陀羅尼。說一字義。一切皆了。或能聽者得凈耳意。聞一字時。一切能解。故非相續。由於一會聽者。根機有利有鈍。如來神力。或延短念為長劫。或促多劫為短念。亦不定故。總約說聽究竟名時。亦不定約四時六時八時十二時者。一日一月。照四天下。長短暄寒。近遠晝夜。諸方不定。恒二天下同起用故。又除已下。上諸天等。無此四時及八時等。經擬上地諸方流通。若說四時等。流行不遍故。亦不定約成道已後年數時節者。三乘凡聖所見佛身報化。年歲短
【現代漢語翻譯】 現代漢語譯本：知。即眾生之心便是佛的智慧。於事相中體會玄妙，深入內心形成觀照。
《法華玄贊疏》中說：『如經中所說，一時，即是唯識之時。』說法者和聽法者，在他們的心識之上，變現出過去、現在、未來三種時相而生起。實際上是現在，隨著各自心念的侷限，變現出長短不同的時間。事情的開始和結束，總稱為一時。如同夢中所見，覺得經歷了很多世，覺悟之後明白一切唯心所現，沒有真實的境界。聽法者心中變現出三世也是如此，唯有意識所緣。這是不相應行蘊所攝的法界法處。這裡所說的一時，一則不一定指剎那，二則不一定指相續，三則不一定指四季、六時、八時、十二時等，四則不一定指成道之後的年數時節，而稱為一時。只是因為聽法者的根機成熟，感應佛陀為他們說法；說法者慈悲，應聽法者的根機而開示。說法和聽法的事情完畢，總稱為一時。不一定指剎那等，是因為聽法的人，根器有遲鈍的，說法的時間雖然短，聽法和理解的時間卻很長；或者說法者的時間很長，聽法者也聽了很久，在一剎那間，仍然不能理解，所以不是剎那。也不一定指相續，如同能說法的人得到陀羅尼（dharani，總持），說一個字的含義，一切都明白了；或者能聽法的人得到清凈的耳根，聽到一個字的時候，一切都能理解，所以不是相續。由於一個法會中的聽眾，根機有利有鈍，如來（Tathagata）的神力，或者延長短念為長劫，或者縮短多劫為短念，也不一定。總之，以說法和聽法究竟完畢作為一時。也不一定指四季、六時、八時、十二時，因為一日一月，照耀四大天下，長短冷暖，遠近晝夜，各個地方不相同，總是兩個天下同時起作用。又除去以下，上面的諸天等，沒有四季和八時等。經文是比擬上地諸方流通，如果說四季等，流行就不普遍。也不一定指成道之後的年數時節，三乘凡聖所見佛身是報身或化身，年歲有長短。
【English Translation】 English version: Know that the mind of sentient beings is the wisdom of the Buddha. Experience the profound in phenomena, and through deep introspection, form contemplation.
The Commentary on the Profound Meaning of the Lotus Sutra states: 'As mentioned in the sutra, 'at one time' refers to the time of Consciousness-Only. The speaker and the listeners, within their minds, manifest the appearances of the three times (past, present, and future). In reality, it is the present moment, which, according to the limitations of their minds, manifests as time of varying lengths. The beginning and end of events are collectively called 'one time.' It is like seeing many lifetimes in a dream, but upon awakening, one realizes that everything is a manifestation of the mind, and there is no real external realm. The manifestation of the three times in the minds of the listeners is also like this, solely dependent on the object of consciousness. This is included in the realm of phenomena and the place of phenomena, which are governed by non-associated formations. The 'one time' mentioned here does not necessarily refer to a kshana (instant), nor does it necessarily refer to continuity, nor does it necessarily refer to the four seasons, six periods, eight periods, twelve periods, etc., nor does it necessarily refer to the years and seasons after enlightenment. It is called 'one time' simply because the listeners' faculties are mature, and they are receptive to the Buddha's teachings; the speaker is compassionate and teaches according to the listeners' faculties. When the speaking and listening are completed, it is collectively called 'one time.' It does not necessarily refer to a kshana, because some listeners have dull faculties, and although the speaking time is short, the time for listening and understanding is long; or the speaker's time is long, and the listeners listen for a long time, and they still cannot understand in one kshana, so it is not a kshana. It does not necessarily refer to continuity, like the speaker who has attained dharani (total retention), and understands everything by speaking the meaning of one word; or the listener who has attained pure ears and understands everything upon hearing one word, so it is not continuity. Because the listeners in one assembly have sharp and dull faculties, the Tathagata's (Thus Come One) divine power either extends a short thought into a long kalpa (eon), or shortens many kalpas into a short thought, so it is not fixed. In short, the completion of speaking and listening is considered as one time. It does not necessarily refer to the four seasons, six periods, eight periods, twelve periods, because one sun and one moon illuminate the four great continents, and the lengths of days, warmth, distances, day and night vary in different places, but two continents always function simultaneously. Furthermore, excluding the heavens above, they do not have the four seasons and eight periods. The sutra is analogous to the circulation of teachings in the upper realms, and if it were to speak of the four seasons, its circulation would not be universal. It does not necessarily refer to the years and seasons after enlightenment, because the Buddha's body seen by the beings of the Three Vehicles, whether it is the Reward Body or the Manifestation Body, has varying lengths of years.
長。成道已來。近遠各不同故。釋曰。上所說不定約剎那時。及相續時。與四時六時八時十二時等。及約成道已後年數時節。名為一時者。以長短不定。前後無憑。但說唯心之一時。可為定量。無諸過失。事理相當。既亡去取之情。又絕斷常之見。不唯一時作唯識解。實乃萬義皆歸一心。則稱可教宗。深諧秘旨。能開正見。永滅群疑。所以經云。一切諸法。以實際為定量。又云。但以大乘而為解說。令得一切種智。故知但說大無過。夫言大乘者。即是一心之乘。乘是運載義。若論運載。豈越心耶。又夫不識心人。若聽法看經。但隨名相。不得經旨。如僧崖云。今聞經語。句句與心相應。又釋法聰。因聽慧敏法師說法。得自於心。蕩然無累。乃至見一切境。亦復如是。若不觀心。盡隨物轉。是故大乘入道安心法雲。若以有是為是。有所不是。若以無是為是。則無所不是。一智慧門。入百千智慧門。見柱作柱解。得柱相。不作柱解。觀心是柱法。無柱相。是故見柱即得柱法。一切形色。亦復如是。故華嚴經頌云。世間一切法。但以為心主。隨解取眾相。顛倒不如實。又古人云。六道群蒙。自此門出。歷千劫而不返。一切痛哉。是知因心得道。如出必由戶。何所疑乎。
百法鈔云。大乘一切。皆是心所變。故離心之外
【現代漢語翻譯】 現代漢語譯本： 長：因為成道以來的時間，遠近各有不同。解釋：上面所說的不確定，無論是剎那之間，還是相續的時間，以及四季、六時、八時、十二時等等，以及從成道以後的年數時節來算，都稱為『一時』，因為時間長短不定，前後沒有憑據。只有說唯心的一時，才可以作為定量，沒有各種過失，事理也相當。既消除了取捨的情感，又斷絕了常斷的見解。不只是將『一時』理解為唯識，實際上是萬義都歸於一心，這樣才稱得上可以教化的宗旨，深刻地符合秘密的旨意，能夠開啟正確的見解，永遠消除各種疑惑。所以經書上說：『一切諸法，以實際為定量。』又說：『但以大乘而為解說，令得一切種智。』所以知道只說大乘沒有過錯。所謂大乘，就是一心之乘。乘是運載的意思。如果說運載，難道能超過心嗎？而且不認識心的人，如果聽法看經，只是跟隨名相，不能領會經書的旨意。如同僧崖所說：『現在聽聞經語，句句都與心相應。』又如釋法聰，因為聽慧敏法師說法，而領悟到自己的心，蕩然無累。乃至見到一切境界，也是如此。如果不觀心，完全跟隨外物而轉。所以大乘入道安心法說：『如果認為有是正確的，就會有所不正確；如果認為無是正確的，就會無所不正確。』一智慧門，可以進入百千智慧門。見到柱子就當作柱子來理解，得到柱子的表相；不當作柱子來理解，觀心就是柱子的法性，沒有柱子的表相。所以見到柱子就得到了柱子的法性，一切形色，也是如此。所以華嚴經的偈頌說：『世間一切法，但以為心主，隨解取眾相，顛倒不如實。』又有古人說：『六道眾生，從此門而出，經歷千劫也不返回，真是太痛苦了！』所以知道因心而得道，如同出門必須經過門戶，還有什麼可懷疑的呢？ 百法鈔說：大乘的一切，都是心所變現的，所以離開心之外
【English Translation】 English version: Long: Because the time since enlightenment varies in distance and duration. Explanation: The aforementioned uncertainty, whether it be a moment, a continuous period, the four seasons, six periods, eight periods, twelve periods, etc., or calculated from the years and seasons after enlightenment, is all called 'one time' because the length of time is uncertain and there is no reliable basis. Only the 'one time' of the mind-only can be taken as a fixed quantity, without any faults, and the principles are consistent. It eliminates the emotions of taking and rejecting, and cuts off the views of permanence and impermanence. It is not just understanding 'one time' as consciousness-only; in reality, all meanings return to one mind. Only then can it be called a teachable doctrine, deeply in accordance with the secret meaning, capable of opening correct views, and forever eliminating all doubts. Therefore, the scriptures say: 'All dharmas take reality as the fixed quantity.' And it also says: 'But explain it with the Mahayana, so that one may attain all-knowing wisdom.' Therefore, know that there is no fault in only speaking of the Mahayana. The so-called Mahayana is the vehicle of one mind. A vehicle is the meaning of conveyance. If we talk about conveyance, can it surpass the mind? Moreover, those who do not recognize the mind, if they listen to the Dharma and read the scriptures, only follow the names and forms and cannot grasp the meaning of the scriptures. As Monk Cliff said: 'Now hearing the words of the scriptures, every sentence corresponds to the mind.' Also, as Shi Facong, because he listened to Dharma Master Huimin's teachings, realized his own mind, and was completely unburdened. Even seeing all realms is the same. If one does not contemplate the mind, one completely follows external things and turns. Therefore, the Mahayana Path to Entering the Way and Pacifying the Mind says: 'If one considers existence to be correct, then there will be something that is not correct; if one considers non-existence to be correct, then there will be nothing that is not correct.' One wisdom gate can enter hundreds of thousands of wisdom gates. Seeing a pillar, one understands it as a pillar, obtaining the appearance of a pillar; not understanding it as a pillar, contemplating the mind is the Dharma nature of the pillar, without the appearance of a pillar. Therefore, seeing a pillar, one obtains the Dharma nature of the pillar, and all forms and colors are the same. Therefore, the verse in the Avatamsaka Sutra says: 'All dharmas in the world, but take the mind as the master, following understanding, taking all appearances, inverted and not in accordance with reality.' Also, an ancient person said: 'The sentient beings of the six realms emerge from this gate, and after thousands of kalpas, they do not return, how painful!' Therefore, know that attaining the Way through the mind is like going out must go through the door, what is there to doubt? The Hundred Dharmas Treatise says: Everything in the Mahayana is transformed by the mind, so outside of the mind
。更無有法。即萬般造作。皆不離心。千種起言。豈超心外。
法界觀序云。法界者。一切眾生身心之本體也。從本已來。靈明廓徹。廣大虛寂。唯一真之境而已。無有形貌。而森羅大千。無有邊際。而含容萬有。昭昭於心目之間。而相不可睹。晃晃於色塵之內。而理不可分。非徹法之慧目。離念之明智。不能見自心如此之靈通也。於是稱法界性。說華嚴經。令一切眾生自於身中。得見如來廣大智慧。而證法界也。乃至故佛身一毛端。則遍一切含一切也。世界爾。眾生爾。塵塵爾。唸唸爾。法法爾。無有一法定有自體而獨立者。
提婆傳云。提婆菩薩。博識淵覽。才辯絕倫。誕名天竺。為諸國所推。所愧以為所不盡者。唯以人不信用其言為憂。其國中有大天。神驗。黃金像之。坐身二丈。號曰大自在天。人有求愿。能令現世如意。提婆詣廟求入拜見。主廟者言。天像至神。人有見者。既不敢正視。又令人退後失守百日。汝但詣門求愿。何須見耶。提婆言。若神必能如汝所說。乃從令我見之。若不如是。豈是吾之所欲見耶。時人奇其志氣。伏其明正。隨入廟者。數千萬人。提婆既入。天像挺動其眼。怒目視之。提婆問。天神則神矣。何其小也。當以精靈感人。智德伏物。而假黃金以目。多動玻璃以熒惑。非
【現代漢語翻譯】 現代漢語譯本：再沒有其他什麼法了。所有的作為，都離不開心。千種言語，又怎能超出心外呢？
《法界觀序》中說：『法界，是一切眾生身心的本體。從一開始，就靈明透徹，廣大空寂，只是一個真如的境界罷了。沒有形狀，卻包含著森羅萬象；沒有邊際，卻容納著萬有。在心目之間明明朗朗，卻無法看到它的形象；在色塵之內閃閃發光，卻無法將它與理分開。如果不是徹悟法性的慧眼，遠離妄念的明智，就不能見到自己的心如此靈通。』因此稱之為法界性，宣說《華嚴經》，讓一切眾生在自身中，得見如來廣大的智慧，從而證悟法界。乃至古佛身上的一根毫毛，就遍及一切，包含一切。世界是這樣，眾生是這樣，微塵是這樣，念頭是這樣，萬法是這樣，沒有一法是具有固定自體而獨立存在的。
《提婆傳》中說：提婆菩薩（Deva Bodhisattva），學識淵博，才辯超群。出生在天竺（India），被各國所推崇。他認為唯一讓他感到遺憾的是，人們不相信他的話。他的國家裡有一位大神，非常靈驗，人們用黃金鑄造了他的神像，坐著有兩丈高，名叫大自在天（Maheśvara）。人們向他祈求願望，他能讓人們在現世如願以償。提婆前往廟宇，請求入內拜見。管理廟宇的人說：『天神的神像非常靈驗，人們見到他，既不敢正視，又會嚇得退後失魂落魄一百天。你只要在門外祈求願望就可以了，何必一定要見到他呢？』提婆說：『如果神真的像你所說的那樣靈驗，那就應該讓我見到他。如果不是這樣，又豈是我想要見到的呢？』當時的人們驚奇他的志氣，佩服他的明智正直，跟隨他進入廟宇的人，有數千萬人。提婆進入廟宇后，天神像轉動眼睛，怒目而視。提婆問道：『天神確實是神，但為什麼如此渺小呢？應當用精妙的靈性來感化人，用智慧的德行來降伏萬物，而不是用黃金來做眼睛，用晃動的玻璃來迷惑人，這並非……』
【English Translation】 English version: There is no other dharma. All actions are inseparable from the mind. How can thousands of words go beyond the mind?
The Preface to the 'Contemplation of the Dharmadhatu' says: 'The Dharmadhatu (Dharmadhatu), is the very substance of the body and mind of all sentient beings. From the very beginning, it has been spiritually bright and thoroughly clear, vast and tranquil, merely the realm of true suchness. It has no form, yet it contains the myriad phenomena; it has no boundaries, yet it encompasses all things. It is clearly manifest between the heart and eyes, yet its form cannot be seen; it shines brightly within the realm of sense objects, yet its principle cannot be separated. If it were not for the wisdom eye that thoroughly understands the nature of dharma, and the clear wisdom that is free from thoughts, one could not see one's own mind as being so spiritually efficacious.' Therefore, it is called the nature of the Dharmadhatu, and the Avatamsaka Sutra (Avatamsaka Sutra) is expounded, so that all sentient beings may see the vast wisdom of the Tathagata (Tathagata) within their own bodies, and thus realize the Dharmadhatu. Even a single hair-pore of an ancient Buddha pervades and contains everything. The world is like this, sentient beings are like this, dust particles are like this, thoughts are like this, all dharmas are like this. There is not a single dharma that has a fixed self-nature and exists independently.
The Biography of Deva (Deva) says: Deva Bodhisattva (Deva Bodhisattva) was erudite and eloquent. Born in India (India), he was revered by all countries. The only thing he regretted was that people did not believe his words. In his country, there was a great deity, very efficacious, whose golden statue was made, sitting two 'zhang' tall, named Maheśvara (Maheśvara). People who prayed to him could have their wishes fulfilled in this life. Deva went to the temple and asked to enter and pay homage. The temple manager said, 'The statue of the deity is very efficacious. People who see it dare not look directly at it, and are frightened into losing their senses for a hundred days. You can just pray outside the door, why do you need to see it?' Deva said, 'If the deity is as efficacious as you say, then he should let me see him. If not, then is it what I want to see?' The people at that time were amazed by his ambition and admired his wisdom and integrity. Tens of millions of people followed him into the temple. After Deva entered, the deity's statue moved its eyes and glared at him. Deva asked, 'The deity is indeed a deity, but why is he so small? He should use subtle spirituality to influence people, and use the virtue of wisdom to subdue all things, rather than using gold to make eyes and using shaking glass to confuse people, this is not...'
所望也。即便登梯。鑿出其眼。時諸觀者。咸有疑意。大自在天。何為一。小婆羅門所困。將無名過其實。理屈其詞耶。提婆曉眾人言。神明遠大。故以近事試我。我得其心。故登金聚。出玻璃。令汝等知神不假質。精不託形。吾既不慢。神亦不辱也。言已而出。即以其夜求諸供備。明日清旦。敬祠天神。提婆先名既重。加以智參。神契。其所發言。聲之所及。無不響應。一夜之中。供具精饌。有物必備。大自在天。貫一肉形。數高四丈。左眼枯沒。而來在坐。歷觀供饌。嘆未曾有。嘉其德力。能有所致。而告之言。汝得我心。人得我形。汝以心供。人以質饋。知而敬我者。汝畏而誣我者人。汝所供饌。盡善盡美矣。唯無我之所須。能以見與。真上施也。提婆言。神鑒我心。惟命是從。神言。我所乏者左眼。能與我者。便可出之。提婆言。敬如天命。即以左手。出眼與之。天神力故。出而隨生。索之不已。從旦終朝。出眼數萬。天神贊曰。善哉摩納。真上施也。欲求何愿。必如汝意。提婆言。我稟明於心。不假外也。唯恨悠悠童蒙。不知信受我言。神賜我願。必當令我言不虛設。唯此為請。他無所須。神言。必如所難。於是而退。詣寺。受出家法。剃髮法服。周遊揚化。于天竺大國之都。四衢道中。敷高座。作三論言
。一切諸聖中。佛聖最第一。一切諸法中。佛法正第一。一切救世眾。佛僧為第一。八方諸論士。有能壞此語者。我當斬首以謝其屈。所以者何。立理不明。是為愚癡。愚癡之頭。非我所須。斬以謝屈。甚不惜也。八方論士。既聞此言。亦各來集。而立誓言。我等不如。亦當斬首。愚癡之頭。亦所不惜。提婆言。我所修法。仁活萬物。要不如者。當剃汝鬚髮。以為弟子。不斬首也。立此要已。各撰名理。建無方論。而與酬酢。智淺情近者。一言便屈。智深情遠者。極至二日。則辭理俱匱。即皆下發。如是日日。王家送衣缽。終竟三月。度十餘萬人。釋曰。稟明於心。不假外者。審如斯語。何往不從。故能德動明神。鑿大自在天之眼。化諧人意。度十萬外道之心。可謂救世良醫。度人妙術。不得斯旨。悲願何成。自利利他。理窮於此。
天臺無量壽佛疏云。就一字說者。釋論云。所行如所說。所說即是教。如即是理。行即是行。佛即是法身。觀即般若。無量壽即解脫。當知即一達三即三達一。一中解無量。無量中解一。於一字上達無量義。況諸字。況一題。況一經。況一切經耶。故經云。若聞首題名字。所得功德。不可限量。若不如上解者。安獲無限功德耶。釋云。若不歸一心解。安獲無限功德。以無量功德。即
【現代漢語翻譯】 現代漢語譯本：在一切聖者之中，佛是最殊勝第一的。在一切法門之中，佛法是最正的、第一的。在一切救度世人的群體中，佛僧是最殊勝第一的。如果八方的辯論者，有誰能駁倒這些話，我願意斬下自己的頭顱來謝罪。為什麼呢？因為立論不明，就是愚癡。愚癡的頭顱，不是我所需要的，斬下來謝罪，我一點也不可惜。八方的辯論者，聽了這些話，也都聚集而來，並且立下誓言：如果我們不如你，也願意斬下自己的頭顱。愚癡的頭顱，我們也不可惜。提婆（Deva，天）說：我所修行的法，是仁慈地使萬物生存。如果不如我，就剃掉你們的鬚髮，作為我的弟子，不斬首。立下這個約定后，各自撰寫精妙的理論，建立各種論點，互相辯論。智慧淺薄、情理不周全的人，一句話就被駁倒。智慧深遠、情理周全的人，最多到兩天，就辭窮理屈。於是都剃掉頭髮。像這樣日復一日，王家送來衣缽，最終三個月，度化了十餘萬人。釋迦牟尼佛說：明白真理在於內心，不依賴外在。如果確實是這樣，那麼無論到哪裡都不會不順暢。所以能夠用德行感動神明，鑿開大自在天（Mahadeva，印度教主神濕婆的別名）的眼睛，用教化調和人心，度化十萬外道的心。可以說是救世的良醫，度人的妙術。不明白這個宗旨，悲願如何成就？自利利他，道理就在這裡窮盡了。 天臺無量壽佛疏中說：就一個字來說，釋論中說：所行與所說相符，所說就是教，『如』就是理，『行』就是行持，佛就是法身，觀就是般若（Prajna，智慧），無量壽就是解脫。應當知道，一即是三，三即是一。在一中理解無量，在無量中理解一。在一個字上通達無量的意義，何況是諸字，何況是一個題目，何況是一部經，何況是一切經呢？所以經中說：如果聽到首題的名字，所得到的功德，不可思議。如果不如上面的解釋，怎麼能獲得無限的功德呢？釋迦牟尼佛說：如果不歸於一心來理解，怎麼能獲得無限的功德？因為無量的功德，就是...
【English Translation】 English version: Among all the saints, the Buddha is the most supreme and foremost. Among all the Dharmas, the Buddha's Dharma is the most righteous and foremost. Among all who save the world, the Sangha (Buddhist monastic order) is the most supreme and foremost. If there are debaters from the eight directions who can refute these words, I will cut off my head to apologize for my inadequacy. Why? Because establishing a theory without clarity is foolishness. A foolish head is not what I need; cutting it off to apologize is not something I would regret. When the debaters from the eight directions heard these words, they gathered and made a vow: If we are inferior to you, we will also cut off our heads. We will not regret a foolish head either. Deva (heavenly being) said: The Dharma I cultivate is to benevolently sustain all things. If you are not as good as me, I will shave your beards and hair and take you as my disciples; I will not cut off your heads. After making this agreement, they each composed exquisite theories, established various arguments, and debated with each other. Those with shallow wisdom and limited reasoning were refuted with a single word. Those with profound wisdom and far-reaching reasoning reached the end of their arguments after at most two days. Then they all shaved their heads. Day after day, the royal family sent robes and bowls, and ultimately, in three months, over ten thousand people were converted. Shakyamuni Buddha said: Understanding the truth lies within the heart, not relying on external sources. If this is indeed the case, then wherever one goes, there will be no obstacles. Therefore, one can move the gods with virtue, pierce the eye of Mahadeva (another name for the Hindu god Shiva), harmonize people's hearts with teachings, and convert the hearts of ten thousand heretics. It can be said to be a good doctor for saving the world, a wonderful technique for converting people. If one does not understand this purpose, how can vows of compassion be fulfilled? Benefiting oneself and benefiting others, the principle ends here. The Tientai (Tiāntái) Commentary on the Amitayus Buddha Sutra says: Regarding a single word, the commentary says: What is practiced is in accordance with what is said; what is said is the teaching; 'suchness' is the principle; 'practice' is the conduct; the Buddha is the Dharmakaya (Dharma Body); contemplation is Prajna (wisdom); Amitayus (Infinite Life) is liberation. It should be known that one is three, and three is one. Understanding the infinite in one, and understanding one in the infinite. Attaining the meaning of the infinite in one word, how much more so with many words, how much more so with a title, how much more so with a sutra, how much more so with all sutras? Therefore, the sutra says: If one hears the name of the title, the merit obtained is inconceivable. If one does not understand as explained above, how can one obtain infinite merit? Shakyamuni Buddha said: If one does not return to single-minded understanding, how can one obtain infinite merit? Because infinite merit is...
一心具足。若離心。所見皆不圓滿。悉成邪倒。設具行門。皆成分限。
起信疏云。夫真心寥廓。絕言像于筌罤。沖漠希夷。亡境智于能所。非生非滅。四相之所不遷。無去無來。三際莫之能易。但以無住為性。隨派分岐。逐迷悟而升沉。任因緣而起滅。雖繁興鼓躍。未始動於心原。靜鑒虛凝。未嘗乖于業果。故使不變性而緣起。染凈恒分。不捨緣而即真。凡聖一致。其猶波無異水之動。故即水以辯于波。水無異動之濕。故即波以明於水。是則動靜交徹。真俗雙融。生死涅槃。夷齊同貫。
安樂集云。問。何因一念佛之力。能斷一切諸障。答。如經云。譬如有人。用師子筋以為琴絃。音聲一奏。一切餘弦悉皆斷壞。若人菩提心中。行唸佛三昧者。一切煩惱。一切諸障。悉皆斷滅。亦如有人構取牛羊驢馬一切諸乳。置一器中。若將師子乳一渧投之。直過無難。一切諸乳。悉皆破壞。變為清水。若人但能菩提心中。行唸佛三昧者。一切惡魔諸障。直過無難。
寶藏論注云。實此非彼。實彼非此。鳥跡空文。奇特現矣者。破彼此也。諸法如幻。比鳥跡空文。皆從心生。奇特現矣。又云。光超日月。德越太清。萬物無作。一切無名。轉變天地。自在縱橫者。萬物不能自立。人為作名。皆自心起。轉變天地。
【現代漢語翻譯】 現代漢語譯本： 『一心具足』。如果離開了『心』，所見的一切都不圓滿，全部變成邪見顛倒。即使有修行，也都有侷限。
《起信疏》中說：『真心』空曠寂寥，超越了言語和形象的捕捉；虛靜深遠，消除了能認知的主體和被認知的客體之間的對立。它不生不滅，不受『四相』（生、老、病、死）的變遷；無去無來，不受過去、現在、未來『三際』的改變。只是以『無住』為本性，隨著不同的流派而分化，隨著迷惑和覺悟而升沉，任由因緣而生滅。即使各種活動喧囂熱鬧，也未曾動搖『心』的本源；靜默觀照，虛空凝定，也未曾違背業力因果。所以，它在不變的本性中隨緣而起，染污和清凈始終分明；不捨棄因緣而直達真如，凡夫和聖人本質一致。這就像波浪與水的關係一樣，所以通過水來辨別波浪；水與波浪的濕性沒有差別，所以通過波浪來闡明水。這樣，動與靜相互交融，真諦和俗諦雙重融合，生死和涅槃，凡夫和聖人，都平等地貫通。』
《安樂集》中說：問：『為什麼一句『唸佛』的力量，能夠斷除一切障礙？』答：『如經中所說，譬如有人用獅子的筋作為琴絃，聲音一奏響，一切其他的琴絃全部斷裂損壞。如果有人在『菩提心』（bodhicitta，覺悟之心）中，修持『唸佛三昧』（nianfo sanmei，專注唸佛的禪定），一切煩惱，一切障礙，全部斷滅。又如有人收集牛、羊、驢、馬的一切乳汁，放在一個容器中，如果將一滴獅子乳滴進去，直接穿過沒有阻礙，一切乳汁全部破壞，變為清水。如果有人只是能夠在『菩提心』中，修持『唸佛三昧』，一切惡魔和障礙，直接穿過沒有阻礙。』
《寶藏論注》中說：『「實此非彼，實彼非此，鳥跡空文，奇特現矣」是破除彼此的對立。一切諸法如幻，如同鳥跡空文，都是從『心』（citta，意識）中產生的，所以說「奇特現矣」。』又說：『光明超越日月，功德勝過太清（指天空），萬物沒有自性，一切沒有名稱，轉變天地，自在縱橫』，意思是萬物不能自己成立，人爲了它們而作名稱，這些都從自『心』（citta，意識）而起，所以能轉變天地。
【English Translation】 English version: 'The One Mind is all-sufficient.' If separated from the 'Mind' (citta, consciousness), all that is seen is incomplete and becomes perverse and inverted. Even if one practices diligently, it is all limited.
The 『Commentary on the Awakening of Faith』 says: 『The True Mind is vast and boundless, beyond words and images; it is serene and profound, eliminating the duality of the knower and the known. It is neither born nor dies, unaffected by the 『Four Characteristics』 (birth, aging, sickness, and death); it neither goes nor comes, unchangeable by the 『Three Times』 (past, present, and future). It simply takes 『non-abiding』 as its nature, diverging into different schools, rising and falling with delusion and enlightenment, and arising and ceasing according to conditions. Even with various bustling activities, it never moves from the source of the 『Mind』 (citta, consciousness); in silent contemplation, it never deviates from the karmic consequences. Therefore, it arises according to conditions while maintaining its unchanging nature, with defilement and purity always distinct; it does not abandon conditions to directly reach the True Thusness, with ordinary beings and sages being essentially the same. It is like the relationship between waves and water, so we distinguish waves through water; water and the wetness of waves are not different, so we clarify water through waves. Thus, movement and stillness interpenetrate, the true and the conventional are doubly fused, and birth and death, Nirvana, ordinary beings and sages, are all equally connected.』
The 『Collection of Passages on the Land of Peace and Joy』 says: Question: 『Why can the power of one thought of 『Buddha-Recitation』 (nianfo, mindfulness of the Buddha) sever all obstacles?』 Answer: 『As the sutra says, it is like someone using a lion's sinew as a zither string; when the sound is played, all other strings are broken and damaged. If someone practices the 『Samadhi of Buddha-Recitation』 (nianfo sanmei, the samadhi of mindfulness of the Buddha) with the 『Bodhicitta』 (bodhicitta, the mind of enlightenment), all afflictions and all obstacles will be cut off and destroyed. It is also like someone collecting all the milk of cows, sheep, donkeys, and horses, and placing it in a container; if a drop of lion's milk is dropped into it, it passes through without difficulty, and all the milk is destroyed and turns into clear water. If someone can only practice the 『Samadhi of Buddha-Recitation』 (nianfo sanmei, the samadhi of mindfulness of the Buddha) with the 『Bodhicitta』 (bodhicitta, the mind of enlightenment), all demons and obstacles will pass through without difficulty.』
The 『Commentary on the Treasure Store Treatise』 says: 『「What is real here is not there, what is real there is not here; the traces of birds in the sky are empty writings, appearing wonderfully」 is to break the opposition between this and that. All dharmas are like illusions, like the empty writings of bird tracks, all arising from the 『Mind』 (citta, consciousness), so it is said 「appearing wonderfully.」』 It also says: 『The light surpasses the sun and moon, the virtue exceeds the Great Purity (referring to the sky), all things are without self-nature, all are without names, transforming heaven and earth, freely and unrestrictedly,』 meaning that all things cannot establish themselves, and people create names for them, all arising from their own 『Mind』 (citta, consciousness), so they can transform heaven and earth.
了一切唯心。則萬法無累其神明。即所向自由。即自在縱橫。
天臺涅槃疏云。煩惱與身一時者。除彼所計之一時。若是所解言一時者。此是前後而一時。一時而前後。只於一時義中。說有前後。即煩惱為前。身屬於后。何以故。因果無二。色心體一。三道三德。一念無乖。五陰五脫。剎那理等。貴在破執。執已。了性同空。空無前後。如炷與明一時有。要因炷有明。煩惱與身亦然。故知前後一心。一心前後。如是解者。有何差別。只恐心外取法。而自異耳。
杜順和尚攝境歸心真空觀云。謂三界所有法。唯是一心。心外更無一法可得。故曰歸心。謂一切分別。但由自心。曾無心外境。能與心為緣。何以故。由心不起。外境本空。論云。由依唯識故。境本無體。真空義成故。以塵無有故。本識即不生。由此方知。由心現境。由境顯心。心不至境。境不入心。常作此觀。智慧甚深。
唯識序云。離心之境克湮。即識之塵斯在。帶數之名攸顯。唯識之稱兆彰。故得一心之旨。永傳而不窮。八識之燈。恒然而無盡。
宗鏡錄卷第九十九
戊申歲分司大藏都監開板 大正藏第 48 冊 No. 2016 宗鏡錄
宗鏡錄卷第一百
慧日永明寺主智覺禪師延壽集
【現代漢語翻譯】 現代漢語譯本： 領悟一切皆由心生，那麼萬法便無法束縛其神明，就能隨心所欲，自由自在。
天臺宗《涅槃疏》中說：『煩惱與身體同時產生』，是排除那些認為它們絕對同時的觀點。如果理解為『所理解的』同時，那麼這是一種先後而又同時的狀態，同時而又先後的狀態。只是在『同時』的意義中，說明有先後，即煩惱在前，身體在後。為什麼呢？因為因果沒有分別，色與心本體為一，三道與三德，一念之間沒有差異，五陰與五脫，剎那之間道理相同。重要的是破除執著。一旦破除執著，就會明白自性與空性相同。空性沒有先後之分，就像燈芯與光明同時存在一樣。因為有燈芯才會有光明，煩惱與身體也是如此。所以要知道，先後即一心，一心即先後。這樣理解，有什麼差別呢？只是害怕在心外尋求佛法，而自己產生分別罷了。
杜順和尚的《攝境歸心真空觀》中說：『所謂三界所有之法，唯一是心。心外再沒有一法可以獲得』，所以說『歸心』。所謂一切分別，都只是由自心產生，從來沒有心外的境界，能夠與心作為因緣。為什麼呢？因為心不生起，外境本來就是空的。《論》中說：『由於依靠唯識的道理，所以境界本來沒有實體，真空的意義才能成立。因為塵埃沒有，所以本識就不會產生。』由此可知，由心顯現境界，由境界顯示心。心不到達境界，境界也不進入心。經常這樣觀想，智慧就會非常深邃。
《唯識序》中說：『離開心的境界完全消失，那麼識的塵埃仍然存在。帶數字的名相顯現，唯識的名稱才得以彰顯。』所以能夠使一心的宗旨，永遠流傳而不窮盡，八識的燈，恒常燃燒而沒有止境。
《宗鏡錄》卷第九十九
戊申年分司大藏都監開板 大正藏第 48 冊 No. 2016 《宗鏡錄》
《宗鏡錄》卷第一百
慧日永明寺住持智覺禪師延壽編輯
【English Translation】 English version: Realizing that everything is only mind, then the myriad dharmas cannot bind its spiritual clarity, and one can be free to go wherever one pleases, completely unconstrained.
The Tiantai (T'ien-t'ai) Nirvana Commentary says: 'The simultaneous arising of afflictions (煩惱, kleshas) and the body' excludes those who insist on absolute simultaneity. If 'simultaneous' is understood as 'what is understood', then it is a state of before and after being simultaneous, and simultaneous being before and after. It is only within the meaning of 'simultaneous' that we speak of before and after, that is, afflictions are before, and the body belongs to after. Why? Because cause and effect are not two, form and mind are one in essence, the three paths (三道, trayo margas) and three virtues (三德, tri-guna) are not different in a single thought, the five skandhas (五陰) and five emancipations (五脫) are equal in principle in a moment. The important thing is to break through attachments. Once attachments are broken, one will understand that self-nature is the same as emptiness. Emptiness has no before or after, just as the wick and light exist simultaneously. Because there is a wick, there is light; afflictions and the body are also like this. Therefore, know that before and after are one mind, and one mind is before and after. If understood in this way, what difference is there? It is only fearing seeking the Dharma outside the mind, and creating distinctions oneself.'
The 'Contemplation of Returning to Mind and Viewing Emptiness' (攝境歸心真空觀) by Venerable Dushun (杜順) says: 'That all dharmas in the three realms (三界, triloka) are only one mind. Outside the mind, there is no other dharma to be obtained,' therefore it is called 'returning to mind'. All distinctions are only produced by one's own mind; there has never been an external realm that can be a condition for the mind. Why? Because if the mind does not arise, the external realm is originally empty. The Treatise says: 'Because relying on the principle of Vijnaptimatrata (唯識, Consciousness-only), the realm originally has no substance, and the meaning of emptiness is established. Because dust does not exist, the fundamental consciousness (本識, mula-vijnana) does not arise.' From this, we know that the mind manifests the realm, and the realm reveals the mind. The mind does not reach the realm, and the realm does not enter the mind. Constantly practice this contemplation, and wisdom will be very profound.
The Preface to Vijnaptimatrata says: 'When the realm apart from the mind completely disappears, then the dust of consciousness still remains. The names with numbers appear, and the name of Vijnaptimatrata is revealed.' Therefore, the principle of one mind can be eternally transmitted without end, and the lamp of the eight consciousnesses (八識, asta vijnanas) constantly burns without ceasing.
Zong Jing Lu (宗鏡錄) Scroll Ninety-Nine
Engraved in the year Wushen (戊申) by the Directorate of the Great Treasury Taisho Tripitaka Volume 48 No. 2016 Zong Jing Lu
Zong Jing Lu Scroll One Hundred
Compiled by Chan Master Yanshou (延壽), Zhijue (智覺), Abbot of Hui Ri Yong Ming Temple
東國義相法師。釋華嚴經云。當知此一部華嚴經。雖七處九會。而唯在十地品。所以者何。以根本攝法盡故。雖在十地不同。而唯在初地。何以故。不起一地。普攝一切諸地功德故。一地中雖多分不同。而唯在一念。何以故。三世九世。即一念故。一切即一故。如一念。多念亦如是。一即是一切。一念即多念。陀羅尼法。主伴相成。一即為主。一切為伴。隨舉一法。盡攝一切。乃至一文一句。盡攝一切。何以故。若無此。彼不成故。陀羅尼法。法如是故。經云。如來於一語言中。演出無邊契經海。
復禮法師云。觀業義者。夫業因心起。心為業用。業引心而受形。心隨業而作境。然則因業受身。身還造業。從心作境。境復生心。若影隨形而曲直。猶響隨聲而大小矣。
慧集法師悟道頌云。普光初學道。無邊世界動。迴天復轉地。併入一毛孔。
弘沇法師云。若人執眾生心外別有無情。佛性不遍。皆違如來藏遍法界義。唯識論云。根身器世間。即是賴耶相分。相分不離見分。又云。若時于所緣。智都無所得。離二取相故。真實住唯識。如第六識緣現在心。唯一剎那。誰為能所。設緣三世。亦現在心。妄分能所。若得此意。三界唯心。法界一相。亦何不適。
神鍇法師云。一念凈心微細
【現代漢語翻譯】 現代漢語譯本
東國義相法師解釋《華嚴經》時說：『應當知道，這部《華嚴經》，雖然有七處九會，但實際上只在於十地品。』為什麼這麼說呢？因為根本法攝盡了一切法。雖然在十地中各有不同，但實際上只在于初地。為什麼呢？因為不起於一地，就能普遍攝取一切諸地的功德。一地之中雖然有多種不同的分法，但實際上只在於一念。為什麼呢？因為三世九世，即是一念的緣故。一切即是一，所以如同一念，多念也是如此。一即是一切，一念即是多念。這是陀羅尼（Dharani，總持）之法，主伴相互成就，一即是主，一切為伴。隨便舉出一個法，就能完全攝取一切，乃至一文一句，都能完全攝取一切。為什麼呢？如果無此一，彼就不能成就。這是陀羅尼之法，法就是這樣。經中說：『如來於一個語言中，演出無邊的契經海。』 復禮法師說：『觀察業的意義，業因心而起，心為業所用。業引導心而受形，心隨著業而造境。這樣看來，因業而受身，身又反過來造業；從心而作境，境又反過來生心。這就好像影子隨著形體而彎曲或正直，又好像迴響隨著聲音而大小一樣。』 慧集法師的悟道頌說：『普光（Pu Guang，人名）初學道，無邊世界動。迴天又轉地，併入一毛孔。』 弘沇法師說：『如果有人執著于眾生心外別有無情，認為佛性不遍及一切，那就都違背瞭如來藏（Tathagatagarbha）遍法界的意義。《唯識論》（Vijnaptimatrata-sastra）說：根身器世間，即是阿賴耶識（Alaya-vijnana）的相分。相分不離見分。』又說：『如果對於所緣，智慧都無所得，遠離能取和所取之相，那就是真實安住于唯識。』如同第六識緣于現在心，唯一剎那，誰為能所？即使緣於三世，也是現在心，虛妄地分別能所。如果懂得這個道理，三界唯心，法界一相，又有什麼不合適的呢？ 神鍇法師說：『一念凈心微細』
【English Translation】 English version
The Dharma Master Yixiang of Dongguo, explaining the Avatamsaka Sutra, said: 'It should be known that this entire Avatamsaka Sutra, although having seven locations and nine assemblies, is actually only in the Ten Grounds chapter.' Why is this so? Because the fundamental Dharma encompasses all Dharmas. Although there are differences in the Ten Grounds, it is actually only in the first ground. Why is that? Because without arising from one ground, it can universally encompass the merits of all the grounds. Although there are many different divisions within one ground, it is actually only in one thought. Why is that? Because the three times and nine times are the same as one thought. Everything is one, so like one thought, many thoughts are also like that. One is everything, one thought is many thoughts. This is the Dharani (Dharani, total retention) Dharma, where the principal and the accompanying mutually accomplish each other, one is the principal, and everything is the accompanying. Randomly citing one Dharma can completely encompass everything, even one phrase or one sentence can completely encompass everything. Why is that? If there is no this one, that one cannot be accomplished. This is the Dharani Dharma, the Dharma is like this. The sutra says: 'The Tathagata, in one language, expounds the boundless ocean of sutras.' Dharma Master Fuli said: 'Observing the meaning of karma, karma arises from the mind, and the mind is used by karma. Karma guides the mind to receive form, and the mind creates realms according to karma. Thus, one receives a body because of karma, and the body in turn creates karma; from the mind, realms are created, and the realms in turn give rise to the mind. This is like a shadow following the form, being curved or straight, and like an echo following the sound, being loud or soft.' Dharma Master Huiji's enlightenment verse says: 'Pu Guang (Pu Guang, a name) initially learns the Way, the boundless world moves. Revolving the heavens and turning the earth, all enter into one pore.' Dharma Master Hongyan said: 'If someone insists that there are insentient things outside the minds of sentient beings, and that the Buddha-nature does not pervade everything, then they all contradict the meaning of the Tathagatagarbha (Tathagatagarbha) pervading the Dharma realm. The Vijnaptimatrata-sastra (Vijnaptimatrata-sastra) says: The roots, body, and world are the aspect-division of the Alaya-vijnana (Alaya-vijnana). The aspect-division is inseparable from the perception-division.' It also says: 'If, regarding what is cognized, wisdom gains nothing at all, being apart from the aspects of the grasper and the grasped, then one truly dwells in Vijnapti (consciousness-only).' Just as the sixth consciousness is related to the present mind, in a single instant, who is the grasper and the grasped? Even if related to the three times, it is still the present mind, falsely distinguishing the grasper and the grasped. If one understands this principle, the three realms are only mind, and the Dharma realm is one aspect, then what is unsuitable?' Dharma Master Shenkai said: 'A subtle pure mind in a single thought'
。如芥子。森羅萬像。猶若須彌。萬像雖復眾多。要從一心變起。離心之外。畢竟無法。是則攝相從心。云內須彌于芥子也。
元康法師云。明悟入者。如來說法八萬四千。所明至理。更無異道。華嚴經云。一道出生死。涅槃經云。一道清凈。大品經云。一相無相。凈名經云。不二法門。論云。自知不隨他。寂滅無戲論。無異無分別。是則名實相。乃群賢所趣眾義同歸。咸指一心之實道矣。
智者大師與陳宣帝書云。夫學道之法。必須先識根原。求道由心。又須識心之體性。分明無惑。功業可成。一了千明。一迷萬惑。心無形相。內外不居。境起心生。境亡心滅。色大心廣。色小心微。乃至知心空寂。即入空寂法門。知心無縛。即入解脫法門。知心無相。即入無相法門。覺心無心。即入真如法門。若能知心如是者。即入智慧法門。圓覺疏序云。夫血氣之屬必有知。凡有知者必同體。所謂真凈明妙。虛徹靈通。卓然而獨存者也。眾生之本原。故曰心地。諸佛之所得。故曰菩提。交徹融攝。故曰法界。寂靜常樂。故曰涅槃。不濁不漏。故曰清凈。不妄不變。故曰真如。離過絕非。故曰佛性。護善遮惡。故曰總持。隱覆含攝。故曰如來藏。超越玄秘。故曰密嚴國。統眾德而大備。鑠群昏而獨照。故曰圓覺。其實
【現代漢語翻譯】 現代漢語譯本：
如同芥子（芥菜籽，比喻極小之物）般大小，卻能容納森羅萬象（宇宙萬物）。又好似須彌山（佛教中的聖山）一般巨大，卻包含著萬千景象。這萬千景象雖然眾多，卻都是從一心變化而生起的。離開心之外，終究沒有任何事物存在。這就是所謂的攝相從心，如同在芥子中容納須彌山一樣。 元康法師說：『對於明悟真理的人來說，如來說法八萬四千法門，所闡明的至高真理，並沒有其他不同的道路。《華嚴經》說：『一道出生死。』《涅槃經》說：『一道清凈。』《大品般若經》說：『一相無相。』《維摩詰經》說：『不二法門。』《論》說：『自知不隨他，寂滅無戲論，無異無分別，是則名實相。』這都是賢者們所追求的，各種義理最終歸於同一處，都指向一心之實道啊。』 智者大師與陳宣帝的信中說：『學習佛法的方法，必須先認識根源。求道是由心而起，又必須認識心的體性，分明而沒有疑惑，功業才能成就。一瞭解就千般明白，一迷惑就萬般迷惑。心沒有形狀和相貌，不在內也不在外。境界生起，心就生起；境界消失，心就消失。色（物質）廣大，心也廣大；色（物質）微小，心也微小。乃至知道心是空寂的，就進入空寂法門；知道心沒有束縛，就進入解脫法門；知道心沒有相狀，就進入無相法門；覺悟到心無心，就進入真如法門。如果能夠這樣認識心，就進入智慧法門。』 《圓覺疏序》中說：『凡是有血氣之物必定有知覺，凡是有知覺的必定同具一體。這就是所謂的真凈明妙，虛徹靈通，卓然而獨立存在的。是眾生的本源，所以叫做心地；是諸佛的所得，所以叫做菩提；交相滲透融合，所以叫做法界；寂靜常樂，所以叫做涅槃；不渾濁不泄漏，所以叫做清凈；不虛妄不變異，所以叫做真如；遠離過失斷絕錯誤，所以叫做佛性；護持善行遮止惡行，所以叫做總持；隱藏覆蓋包含攝受，所以叫做如來藏；超越玄妙秘密，所以叫做密嚴國；統攝各種德行而完備，照亮驅散各種昏暗，所以叫做圓覺。』實際上……
【English Translation】 English version:
Like a mustard seed (a metaphor for something extremely small), it can contain the myriad phenomena (all things in the universe). And like Mount Sumeru (the sacred mountain in Buddhism), it contains countless scenes. Although these countless scenes are numerous, they all arise from the transformation of a single mind. Apart from the mind, there is ultimately nothing that exists. This is what is meant by 'capturing phenomena from the mind,' like containing Mount Sumeru within a mustard seed. Dharma Master Yuankang said: 'For those who have awakened to the truth, the Buddha's teachings of eighty-four thousand Dharma doors, the supreme truth that is elucidated, has no other different paths. The Avatamsaka Sutra says: 'One path leads out of birth and death.' The Nirvana Sutra says: 'One path is pure.' The Perfection of Wisdom Sutra says: 'One form is no form.' The Vimalakirti Sutra says: 'The non-dual Dharma door.' The Treatise says: 'Knowing oneself without following others, stillness without debate, no difference, no discrimination, this is called true reality.' This is what the wise seek, and all meanings ultimately converge, all pointing to the true path of the one mind.' Great Master Zhiyi said in his letter to Emperor Xuan of Chen: 'The method of studying the Dharma must first recognize the root source. Seeking the path arises from the mind, and one must also recognize the nature of the mind, clearly and without doubt, so that accomplishments can be achieved. One understanding leads to a thousand understandings, one delusion leads to ten thousand delusions. The mind has no shape or form, it does not reside within or without. When a realm arises, the mind arises; when a realm ceases, the mind ceases. When form (matter) is vast, the mind is vast; when form (matter) is small, the mind is small. And even knowing that the mind is empty and still, one enters the Dharma door of emptiness and stillness; knowing that the mind has no bondage, one enters the Dharma door of liberation; knowing that the mind has no form, one enters the Dharma door of no-form; realizing that the mind is no-mind, one enters the Dharma door of Suchness (Tathata).' If one can know the mind in this way, one enters the Dharma door of wisdom.' The preface to the Commentary on the Perfect Enlightenment Sutra says: 'All beings with blood and breath must have awareness, and all who have awareness must share the same essence. This is what is called true purity, brightness, and subtlety, empty and thoroughly penetrating, standing alone and independent. It is the origin of sentient beings, therefore it is called the mind-ground (citta-bhumi); it is what the Buddhas have attained, therefore it is called Bodhi; interpenetrating and merging, therefore it is called the Dharma Realm (Dharmadhatu); stillness and constant bliss, therefore it is called Nirvana; not turbid and not leaking, therefore it is called purity; not false and not changing, therefore it is called Suchness (Tathata); free from faults and beyond errors, therefore it is called Buddha-nature (Buddha-dhatu); protecting good and preventing evil, therefore it is called total retention (Dharani); hidden, covered, containing, and receiving, therefore it is called the Tathagatagarbha (Womb of the Tathagata); transcending the profound and mysterious, therefore it is called the Secret Adorned Land (密嚴國, Miyan Guo); encompassing all virtues and being fully equipped, illuminating and dispelling all darkness, therefore it is called Perfect Enlightenment (圓覺, Yuanjue).' In reality...
皆一心也。背之則凡。順之則聖。迷之則生死始。悟之則輪迴息。親而求之。則止觀定慧。推而廣之。則六度萬行。引而為智。然後為正智。依而為因。然後為正因。其實皆一法也。終日圓覺而未嘗圓覺者。凡夫也。欲證圓覺而未極圓覺者。菩薩也。住持圓覺而具足圓覺者。如來也。離圓覺無六道。舍圓覺無三乘。非圓覺無如來。泯圓覺無真法。其實皆一道也。三世諸佛之所證。蓋證此也。如來為大事出現。蓋為此事也。三藏十二部。一切修多羅。蓋詮此也。釋曰。心之一法。名為普法。欲照此心。應須普眼虛鑒。寂照靈知。非偏小而可窮。以圓滿而能覺。故曰圓覺。此約能證也。真如妙性。寂滅無為。具足周遍。無有缺減。故曰圓覺。此約所證也。能所冥合。唯是一心。此一心。能為一切萬法之性。又能現三乘六道之相。攝相歸性。曾無異轍。則世出世間。升降雖殊。凡有種種施為。莫不皆為此也。離此則上無三寶一乘。下無四生九有。
臺山釋[目*蓋]楞伽經訣云。佛法大旨。舉要言之。不出心為大旨。所以楞伽經。以心為正宗。故云佛語心為宗。無門為法門。所言心者。謂佛語心。所言宗者。謂心實處。又云。迷則萬惑累心。解則真照法界。迷則生死紛紜。解則涅槃常寂。迷解雖殊。莫不皆是一心隱顯
【現代漢語翻譯】 現代漢語譯本：一切都是一心所為。背離它就成為凡人，順應它就成為聖人。迷惑它，生死輪迴就開始；領悟它，生死輪迴就止息。親近它而尋求，就能得到止觀、禪定和智慧；推廣它，就能實踐六度萬行。引導它成為智慧，然後才是真正的智慧；依靠它作為因，然後才是真正的因。實際上，這一切都是同一法。終日處於圓覺狀態卻從未真正圓覺的人，是凡夫。想要證得圓覺卻尚未達到極致圓覺的人，是菩薩。安住于圓覺並具足圓覺的人，是如來。離開圓覺就沒有六道，捨棄圓覺就沒有三乘，沒有圓覺就沒有如來，泯滅圓覺就沒有真法。實際上，這一切都是同一道。三世諸佛所證悟的，就是這個。如來為大事因緣出現於世，也是爲了這件事。三藏十二部，一切修多羅（Sutra，經），都是爲了詮釋這個。釋迦牟尼佛說，心這一法，名為普法。想要照見此心，應當具備普遍的眼光，虛空般的鑑照，寂靜的照耀，靈明的覺知。不能用偏頗狹小的見解來窮盡它，因為它是圓滿的，能夠覺悟一切，所以稱為圓覺。這是從能證悟的角度來說的。真如妙性，寂靜滅絕，無為而自然，具足周遍，沒有缺失和減少，所以稱為圓覺。這是從所證悟的角度來說的。能證和所證冥合，唯一是這顆心。這顆心，能夠作為一切萬法的本性，又能夠顯現三乘六道的景象。攝取現象迴歸本性，從來沒有不同的途徑。那麼世間和出世間，上升和下降雖然不同，但所有的種種作為，沒有不是爲了這個。離開這個，上面就沒有三寶（Buddha, Dharma, Sangha，佛、法、僧）和一乘（Ekayana，唯一佛乘），下面就沒有四生（卵生、胎生、濕生、化生）和九有（九種有情眾生居住的境界）。 臺山釋[目*蓋]楞伽經訣說：佛法的大旨，如果要簡要地說，離不開『心』這個大旨。所以《楞伽經》（Lankavatara Sutra）以心為正宗，所以說『佛語心為宗，無門為法門』。所說的心，是指佛語心。所說的宗，是指心真實之處。又說：迷惑時，萬種迷惑累積於心；解悟時，真智照耀法界。迷惑時，生死紛紜；解悟時，涅槃常寂。迷惑和解悟雖然不同，但沒有不是一心隱顯的。
【English Translation】 English version: All is of one mind. To turn away from it is to be an ordinary person; to accord with it is to be a sage. To be deluded by it is the beginning of birth and death; to awaken to it is the cessation of reincarnation. To seek it intimately leads to cessation, contemplation, concentration, and wisdom; to extend it broadly leads to the Six Perfections and myriad practices. To guide it into wisdom, then it is true wisdom; to rely on it as cause, then it is true cause. In reality, all of this is the same Dharma. One who is constantly within perfect enlightenment yet has never truly been enlightened is an ordinary person. One who desires to realize perfect enlightenment yet has not reached the ultimate perfect enlightenment is a Bodhisattva. One who abides in perfect enlightenment and is complete with perfect enlightenment is a Tathagata (如來，Thus Come One). Apart from perfect enlightenment, there are no Six Realms; abandoning perfect enlightenment, there are no Three Vehicles; without perfect enlightenment, there is no Tathagata; obliterating perfect enlightenment, there is no true Dharma. In reality, all of this is the same path. What the Buddhas of the Three Times have realized is precisely this. The Tathagata appears for a great purpose, and that is precisely for this matter. The Tripitaka (三藏，Three Baskets) and the Twelve Divisions of Scriptures, all Sutras (修多羅，discourses of the Buddha), are precisely to explain this. Shakyamuni Buddha said, 'The Dharma of the mind is called the Universal Dharma. To illuminate this mind, one should possess a universal eye, a void-like discernment, a tranquil illumination, and a spiritual awareness. It cannot be exhausted by biased and narrow views, for it is complete and capable of awakening all, hence it is called Perfect Enlightenment.' This is from the perspective of what can be realized. True Thusness (真如，Suchness) is a wondrous nature, tranquil and extinct, non-active and natural, complete and pervasive, without deficiency or reduction, hence it is called Perfect Enlightenment. This is from the perspective of what is realized. The union of the able and the realized is solely this one mind. This one mind can serve as the nature of all myriad dharmas, and can also manifest the appearances of the Three Vehicles and the Six Realms. Gathering phenomena back to nature, there has never been a different path. Then, although the worldly and the transcendent, the ascending and descending, are different, all kinds of actions are all for this. Apart from this, above there are no Three Jewels (三寶，Buddha, Dharma, Sangha) and One Vehicle (一乘，Ekayana), and below there are no Four Births (四生，egg-born, womb-born, moisture-born, transformation-born) and Nine Existences (九有，nine abodes of sentient beings).' The Sutra Explanation of the Sh[目*蓋] in Mount Tai says: 'The great principle of the Buddha Dharma, to put it simply, cannot be separated from the great principle of the 'mind'. Therefore, the Lankavatara Sutra (楞伽經) takes the mind as its main principle, so it says 'The Buddha's words take the mind as the principle, and no-gate as the Dharma gate.' The mind that is spoken of refers to the Buddha's mind. The principle that is spoken of refers to the true place of the mind.' It also says: 'When deluded, myriad delusions accumulate in the mind; when enlightened, true wisdom illuminates the Dharma realm. When deluded, birth and death are chaotic; when enlightened, Nirvana is constant and tranquil. Although delusion and enlightenment are different, none are not the hidden and manifest of one mind.'
。三藏法師云。眾生之類。是菩薩佛土。驗此六識。即究竟果處。而惑者終日作迷解。
跋陀三藏云。理心者。心非理外。理非心外。心即是理。理即是心。心理平等。名之為理。理照能明。名之為心。覺。心理平等。名之為佛。心。會實性者。不見生死涅槃有別。凡聖無異。境智一如。理事俱融。真俗齊觀。圓通無礙。名修大道。
釋道世云。四禪無像。三達皆空。千佛異跡。一智心同。澄觀和尚華嚴疏云。上來諸門。乃至無盡。不離一心。一心即法界。故起信云。所言法者。謂眾生心。心體即大。心之本智即方廣。觀心起行即華嚴。覺心性相即是佛。覺非外來。全同所覺故。理智不殊。理智形奪。雙亡寂照。則唸唸皆是華嚴性海。則物我皆如。泯同平等。為未了者。令了自心。若知觸物皆心。方了心性。故梵行品云。知一切法。即心自性。成就慧身。不由他悟。然今法學之者。多棄內而外求。習禪之者。好亡緣而內照。併爲偏執。俱滯二邊。既心境如如。則平等無礙。昔曾瑩兩面鏡。鑒一盞燈。置一尊容。而重重交光。佛佛無盡。見夫心境互照。本智雙入。心中悟無盡之境。境上了難思之心。心境重重。智照斯在。又即心了境界之佛。即境見唯心如來。心佛重重。而本覺性一。皆取之不可得。則心境
【現代漢語翻譯】 三藏法師說：『眾生這類存在，就是菩薩的佛土。』驗證這六識，就是究竟的果位之處。然而迷惑的人終日都在製造迷惑和理解。
跋陀三藏說：『理解心性的人，心不在理之外，理不在心之外。心即是理，理即是心。心理平等，就稱之為理。理照能夠明澈，就稱之為心。覺悟心理平等，就稱之為佛。』心，領會真實自性的人，不見生死（Samsara）與涅槃（Nirvana）有差別，凡夫與聖人沒有差異，境界與智慧是一如的，理與事完全融合，真諦與俗諦平等看待，圓融通達沒有阻礙，這就叫做修習大道。
釋道世說：『四禪（Four Dhyanas）沒有形象，三達（Threefold Wisdom）都是空性的。千佛（Thousand Buddhas）的示現不同，但同一智慧的心是相同的。』澄觀和尚在《華嚴疏》中說：『上面所說的各種法門，乃至無窮無盡，都不離一心。一心就是法界（Dharmadhatu）。』所以《起信論》說：『所說的法，就是眾生的心。心體就是大，心的本有智慧就是方廣，觀心而起修行就是華嚴，覺悟心性之體相就是佛。覺悟不是從外而來，完全等同於所覺悟的，所以理智沒有差別。』理智相互輝映，雙雙泯滅寂靜與照耀，那麼唸唸都是華嚴的性海，那麼物與我都是如如，泯滅差別而平等。爲了尚未了悟的人，使他們明瞭自心。如果知道接觸到的事物都是心，才能明瞭心性。所以《梵行品》說：『知道一切法，就是心自己的本性，成就慧身，不由他人來開悟。』然而現在學習佛法的人，大多拋棄內在而向外尋求；習禪的人，喜歡捨棄外緣而向內觀照。這都是偏頗的執著，都停留在二邊。既然心與境是如如，那麼就是平等沒有阻礙。』過去曾瑩用兩面鏡子，照一盞燈，放置一尊佛像，而重重交相輝映，佛佛無窮無盡。可見心與境互相照耀，本智雙雙進入。心中領悟無窮無盡的境界，在境界上生起難以思議的心。心境重重，智慧的照耀就在其中。又即心而明瞭境界的佛，即境而見到唯心的如來（Tathagata）。心佛重重，而本覺的自性是一樣的。』都取之而不可得，那麼心境
【English Translation】 The Tripitaka Master said, 'The sentient beings are the Buddha-land of the Bodhisattvas.' Verifying these six consciousnesses is the place of ultimate fruition. However, those who are deluded spend their days creating delusion and understanding.
Bhadra Tripitaka said, 'Those who understand the mind of principle, the mind is not outside of principle, and principle is not outside of mind. Mind is principle, and principle is mind. The equality of mind and principle is called principle. The illumination of principle is called mind. Awakening to the equality of mind and principle is called Buddha.' The mind, those who comprehend the true nature, do not see any difference between Samsara (birth and death) and Nirvana (liberation), there is no difference between ordinary beings and sages, the realm and wisdom are one as such, principle and phenomena are completely integrated, the true and the conventional are viewed equally, complete and unobstructed understanding is called cultivating the Great Path.
釋道世 Shishi Daoshi said, 'The Four Dhyanas (meditative states) have no form, the Threefold Wisdom (Trividya) are all empty. The manifestations of the Thousand Buddhas (historical and future Buddhas) are different, but the one wisdom-mind is the same.' The Venerable Chengguan's commentary on the Avatamsaka Sutra says, 'The above-mentioned gates, even to the inexhaustible, do not depart from the One Mind. The One Mind is the Dharmadhatu (realm of reality).' Therefore, the Awakening of Faith says, 'What is meant by Dharma is the mind of sentient beings. The essence of mind is great, the inherent wisdom of mind is vast and expansive, observing the mind and arising practice is the Avatamsaka, awakening to the nature and characteristics of mind is the Buddha. Awakening does not come from outside, it is completely the same as what is awakened, therefore principle and wisdom are not different.' Principle and wisdom reflect each other, both extinguishing stillness and illumination, then every thought is the nature-sea of the Avatamsaka, then things and self are all as such, obliterating differences and being equal. For those who have not yet understood, to enable them to understand their own mind. If one knows that the things one touches are all mind, then one can understand the nature of mind. Therefore, the Brahmacarya Chapter says, 'Knowing all dharmas is the self-nature of mind, accomplishing the wisdom-body, not relying on others for enlightenment.' However, those who study the Dharma now mostly abandon the inner and seek outward; those who practice Chan (Zen) like to abandon external conditions and illuminate inward. These are both biased attachments, both dwelling on two extremes. Since mind and realm are as such, then they are equal and unobstructed.' In the past, Ceng Ying used two mirrors to illuminate a lamp, placing a Buddha image, and they reflected each other endlessly, Buddha after Buddha without end. It can be seen that mind and realm illuminate each other, inherent wisdom enters together. In the mind, one comprehends the inexhaustible realm, and in the realm, one generates an inconceivable mind. Mind and realm are layered, and the illumination of wisdom is therein. Moreover, one realizes the Buddha of the realm from the mind, and one sees the Tathagata (Buddha) of the mind only from the realm. Mind and Buddha are layered, and the nature of original awakening is the same.' All are unattainable, then mind and realm
兩亡。照之不可窮。則理智交徹。心境既爾。境境相望。心心互研。萬化紛綸。皆一致也。唯證相應。名佛華嚴矣。釋云。今人只解即心即佛。是心作佛。不知即境即佛。是境作佛。今明以如為佛。心境皆如。心如即佛。境如焉非。又心有心性。心能作佛。境有心性。安不作佛。以心收境。則心中見佛。是境界之佛。以境收心。境中見佛。是唯心如來。華嚴錦冠云。觀心釋大方廣佛華嚴經者。若約教詮義。則有多門。若不攝歸一心。於我何預。夫言大者。即是心體。心體無邊。故名為大。方是心相。相具德相之法。故名方。廣。是心用。心。有稱體之用。佛是心果。心解脫處名佛。華是心因。心所引行。喻之以華。嚴是心功。心能善巧嚴飾。目之為嚴。經是心教。心起名言。詮顯此理。故名為經。然心之一字。雖非一切。能為一切。觀者。以三大中。具四法界。對彼四界。故成四觀。法本如是。故依法而觀。若依此悟解。唸唸即是華嚴法界。唸唸即是毗盧遮那法界也。
肇論注云。近而不可知者。其唯物性乎者。尚書云。天生萬物。唯人之靈。有情無情。為萬物也。靈是心之性。亦即萬物之性也。即物之性空。目擊而非遙。雖近而不可知也。故論云。遠不可見。如空中鳥跡。近不可見。如眼中之藥。遠喻三祇至
【現代漢語翻譯】 現代漢語譯本： 兩種消亡（兩亡）：照見它卻無法窮盡。那麼理智和智慧互相交融貫通。心和境達到這種狀態，境與境互相輝映，心與心互相研究。萬物紛繁複雜，最終都歸於一致。只有證悟到這種相應，才能稱之為佛的《華嚴經》。 解釋說：現在的人只理解『即心即佛』，是心創造了佛。卻不知道『即境即佛』，是境創造了佛。現在闡明以『如』為佛，心和境都是『如』。心『如』就是佛，境『如』難道不是嗎？而且心有心性，心能成佛，境有境性，怎麼就不能成佛呢？用『心』來包容『境』，那麼在心中就能見到佛，這就是境界之佛。用『境』來包容『心』，在境中就能見到佛，這就是唯心如來。《華嚴錦冠》說：觀察心來解釋《大方廣佛華嚴經》的人，如果按照教義來解釋，就會有很多門徑。如果不歸攝於一心，與我有什麼關係呢？ 所謂『大』，就是心體。心體無邊無際，所以稱為『大』。『方』是心相，具備德相之法，所以稱為『方』。『廣』是心用，心具有稱合本體的作用。『佛』是心果，心解脫的地方稱為佛。『華』是心因，心所引發的行為，用花來比喻。『嚴』是心功，心能夠巧妙地莊嚴修飾，稱之為『嚴』。『經』是心教，心產生名言，詮釋顯現這個道理，所以稱為『經』。然而『心』這一個字，雖然不是一切，卻能成為一切。觀察者，以三大之中，具備四法界。針對那四法界，所以成就四觀。法本來就是這樣，所以依照法而觀察。如果依照這個來領悟理解，每一個念頭都是華嚴法界，每一個念頭都是毗盧遮那（Vairocana）法界（光明遍照）。 《肇論注》說：近在眼前卻無法認識的，大概只有物性了吧。《尚書》說：上天創造萬物，只有人有靈性。有情和無情，是萬物。靈是心的本性，也就是萬物的本性。認識到物性本空，親眼看到卻並不遙遠，雖然近在眼前卻無法認識。所以《肇論》說：遠不可見，如同空中的鳥跡；近不可見，如同眼中的藥。遠比喻三大阿僧祇劫（asamkhya kalpa）。
【English Translation】 English version: Two extinctions (Liang Wang): Illuminating it, yet it cannot be exhausted. Then reason and wisdom interpenetrate. When the mind and environment reach this state, environments reflect each other, and minds study each other. The myriad phenomena are complex and diverse, ultimately converging into one. Only by realizing this correspondence can it be called the Buddha's 'Avatamsaka Sutra' (Flower Garland Sutra). It is explained: People today only understand 'mind is Buddha,' that the mind creates the Buddha. They do not know 'environment is Buddha,' that the environment creates the Buddha. Now it is clarified that 'suchness' (如, tathata) is Buddha, both mind and environment are 'suchness.' If the mind is 'suchness,' then it is Buddha; is the environment's 'suchness' not also Buddha? Moreover, the mind has mind-nature, and the mind can become Buddha. The environment has environment-nature, so why can't it become Buddha? Using the 'mind' to encompass the 'environment,' then one can see the Buddha in the mind, which is the Buddha of the realm. Using the 'environment' to encompass the 'mind,' one sees the Buddha in the environment, which is the Mind-Only Tathagata (如來, Tathagata). The 'Avatamsaka Brocade Crown' says: Those who observe the mind to explain the 'Great Vaipulya Buddha Avatamsaka Sutra,' if explained according to the teachings, there will be many paths. If it is not brought back to one mind, what does it have to do with me? The so-called 'Great' (大, Mahā) is the mind-essence. The mind-essence is boundless, hence it is called 'Great.' 'Square' (方, Vaipulya) is the mind-aspect, possessing the Dharma of virtuous aspects, hence it is called 'Square.' 'Vast' (廣) is the mind-function, the mind having the function of conforming to the essence. 'Buddha' is the mind-fruit, the place where the mind is liberated is called Buddha. 'Flower' (華, Avatamsaka) is the mind-cause, the actions initiated by the mind are likened to flowers. 'Adornment' (嚴) is the mind-merit, the mind being able to skillfully adorn, it is called 'Adornment.' 'Sutra' (經, Sutra) is the mind-teaching, the mind generating words and expressions, explaining and revealing this principle, hence it is called 'Sutra.' However, the single word 'mind,' although not everything, can become everything. The observer, within the three great (三大), possesses the four Dharma realms. In response to those four realms, the four contemplations are accomplished. The Dharma is originally like this, so observe according to the Dharma. If one understands and comprehends according to this, every thought is the Avatamsaka Dharma realm, every thought is the Vairocana (毗盧遮那) Dharma realm (realm of universal light). The 'Commentary on the Treatise of Zhao' says: What is near yet unknowable? Perhaps it is only the nature of things. The 'Book of Documents' says: Heaven creates all things, only humans have intelligence. Sentient and non-sentient beings are all things. Intelligence is the nature of the mind, which is also the nature of all things. Realizing that the nature of things is empty, seeing it with one's own eyes is not far away, although it is near yet unknowable. Therefore, the 'Treatise' says: Far away, it cannot be seen, like the tracks of birds in the sky; near, it cannot be seen, like medicine in the eye. Far away is likened to three asamkhya kalpas (三大阿僧祇劫).
道。近喻即真不見也。
如上所引祖教。委細披陳。可以永斷纖疑。圓成大信。若神珠在掌。寶印當心。諸佛常現目前。法界不離言下。是以從初標宗。於一心演出無量名義。無量名義。不出理智。非理不智。故理外無智。非智不理。故智外無理。亦攝智從理。離體無用。攝用歸體。體性自離。故體即非體。即一切法。如虛空性。空性亦空。畢竟寂滅。斯滅亦滅。不知以何言故。強名之無盡真心耳。今還攝無量義海。總歸一句。乃至無句。一字一點。卷舒自在。不動一心。究竟指歸。言思絕矣。又此乃是內證自心。真性。絕待。無依平等法門。如華嚴疏鈔云。悟一切法。自性平等者。入于諸法真實之性故。謂真實性中。無差別相。無種種相。無無量相。萬法一如。何有不等。此真實性。依何立故。複次明燈無依法。所謂不依於色。不依于空。若萬法依空。空無所依。今萬法依真。真無所依。即無依印法門。故舍離世間。世間即有種種差別。斯則性尚不立。何況于相。亦不依空立色。亦不依色立空。亦無異無不異。無即無不即。斯見即絕。強名內證爾。
問。如上解釋引證。皆是祖佛之言。何不自語。
答。我若自語。一切茫然。罔措津涯。豈有申問之處。設祖佛之教。皆是隨他意語。曲順時機。是
【現代漢語翻譯】 現代漢語譯本 道。用一個貼近的比喻來說，就是真實的東西是看不見的。
如上面所引用的祖師教誨，詳細地陳述，可以永遠斷絕細微的疑惑，圓滿成就廣大的信心。就像神珠在手掌中，寶印在心中，諸佛常常顯現在眼前，法界不離當下所說的話。因此，從一開始就標明宗旨，從一心之中演化出無量的名義。無量的名義，不出于理和智。不是理就沒有智，所以理之外沒有智；不是智就沒有理，所以智之外沒有理。也可以說，智包含于理之中，離開本體就沒有作用；作用歸於本體，本體自性就脫離了。所以本體即非本體，即是一切法，如虛空的自性，空性也是空，畢竟寂滅。這種寂滅也是可以滅的，不知道用什麼語言來表達，勉強稱之為無盡真心罷了。現在再將無量的義海，總歸於一句，乃至沒有一句。一字一點，卷舒自在，不動一心，究竟的指歸，言語和思慮都斷絕了。而且這乃是內證自心的真性，是絕待、無依的平等法門。如《華嚴疏鈔》所說：『領悟一切法的自性平等，就進入了諸法真實的自性。』所謂真實自性中，沒有差別相，沒有種種相，沒有無量相，萬法都是一樣的，哪裡有不平等呢？這真實自性，依靠什麼而成立呢？再說明燈沒有依靠的法，所謂不依靠於色（rupa，物質現象），不依靠于空（sunyata，空性）。如果萬法依靠空，空又無所依靠。現在萬法依靠真，真無所依靠，這就是無依印法門。所以舍離世間，世間就有了種種差別。這樣，自性尚且不能成立，何況是相呢？也不依靠空來成立色，也不依靠色來成立空，沒有異也沒有不異，沒有即也沒有不即。這種見解就斷絕了，勉強稱之為內證罷了。
問：如上面解釋引用的，都是祖師和佛所說的話，為什麼不用自己的話來說？
答：我如果用自己的話來說，一切都會茫然無措，找不到邊際，哪裡還有提問的地方呢？假設祖師和佛的教誨，都是隨順他人的意思而說，曲意順應時機，是
【English Translation】 English version The Dao. To use a close analogy, the truth is unseen.
As quoted above from the teachings of the Patriarchs, explained in detail, it can forever cut off subtle doubts and perfectly accomplish great faith. It is like a divine pearl in the palm of your hand, a precious seal in your heart. All Buddhas constantly appear before your eyes, and the Dharma realm is inseparable from the words spoken. Therefore, from the very beginning, the principle is established, and from the One Mind, limitless names and meanings are evolved. Limitless names and meanings do not go beyond principle (理, li) and wisdom (智, zhi). Without principle, there is no wisdom, so there is no wisdom outside of principle; without wisdom, there is no principle, so there is no principle outside of wisdom. It can also be said that wisdom is contained within principle; without the substance, there is no function. Function returns to the substance, and the substance's nature is inherently detached. Therefore, the substance is not the substance, it is all dharmas, like the nature of emptiness (虛空性, xukongxing). Emptiness is also empty, ultimately quiescent. This quiescence can also be extinguished. I do not know what language to use to express it, so I reluctantly call it the endless true mind. Now, let us gather the limitless ocean of meanings and return it all to one sentence, or even no sentence. One word, one dot, freely contracting and expanding, the unwavering One Mind, the ultimate destination, words and thoughts are cut off. Moreover, this is the true nature of the self-realized mind, the absolute, unreliant, equal Dharma gate. As the Huayan Commentary says: 'To realize the equality of the self-nature of all dharmas is to enter the true nature of all dharmas.' The so-called true nature has no differentiated characteristics, no various characteristics, no limitless characteristics. All dharmas are one, so how can there be inequality? Upon what does this true nature rely to be established? Furthermore, the bright lamp has no reliance, that is, it does not rely on form (色, rupa), it does not rely on emptiness (空, sunyata). If all dharmas rely on emptiness, then emptiness has nothing to rely on. Now, all dharmas rely on truth, and truth has nothing to rely on. This is the Dharma gate of the unreliant seal. Therefore, by abandoning the world, the world has all kinds of differences. In this way, the self-nature cannot even be established, let alone the characteristics. It also does not rely on emptiness to establish form, nor does it rely on form to establish emptiness. There is no difference and no non-difference, no identity and no non-identity. This view is cut off, and it is reluctantly called self-realization.
Question: The explanations and quotations above are all the words of the Patriarchs and Buddhas. Why not use your own words?
Answer: If I were to use my own words, everything would be vague and confused, without any shore to reach. Where would there be any place for questions to be raised? Suppose the teachings of the Patriarchs and Buddhas are all spoken according to the intentions of others, accommodating the times, it is
以世尊言。三世諸佛所說之法。吾四十九年不加一字。又經云。先佛己說。后佛隨順。若能如是了達。則知佛語是自語。自語是佛語。故本師云。一切外道經書。皆是佛說。非外道說。又云。釋迦如來語。提婆達多語。無二無別。若於此不信不明。皆成二見。常縈分別凡聖之想。恒生取捨自他之情。欲紹吾宗。無有是處。
問。前標宗章。已廣說唯心之旨。何故十帙之中。卷卷委曲重說。
答。此是秘要之門。難信之法。轉深轉細。難解難知。悉抱疑情。盡居惑地。夫疑者。于諸諦理猶豫為性。能障善品為業故。疑有多種。略說具三。一疑自。謂己不能入理。二疑師。謂彼不能善教。三疑法。謂于所學。為令出離。為不出離。況如有病之人。疑自疑醫。疑藥。病終不愈。若具前三疑。終不能決定信入。今宗鏡所錄。皆是正直舍方便。但說無上道。隨聞一法。盡合圓宗。實可以斷深疑。成大信。如清涼記云。謂聞空莫疑斷。是即事之空。非斷滅故。聞有莫疑常。非定性有。從緣有故。聞雙是莫疑兩分。但雙照二諦。無二體故。聞雙非莫疑無據。以但遮過。令不著故。又聞空莫疑有。是即有之空故。聞有莫疑空。是即空之有故。聞雙是莫疑雙非。是即非有無。為有無故。聞雙非莫疑雙是。是即有無。方是非有
【現代漢語翻譯】 現代漢語譯本： 世尊說：『三世諸佛所說的法，我在四十九年中沒有增減一個字。』經典中又說：『先前的佛已經說了，後來的佛只是隨順著說。』如果能夠這樣瞭解通達，就知道佛說的話就是自己說的話，自己說的話就是佛說的話。所以本師說：『一切外道的經書，都是佛說的，不是外道說的。』又說：『釋迦如來說的話，提婆達多說的話，沒有兩樣沒有分別。』如果對此不相信不明白，都會形成二元對立的見解，常常被分別凡聖的想法所困擾，總是產生取捨自己他人的情緒。想要繼承我的宗派，沒有這樣的道理。
問：前面在標明宗義的章節中，已經廣泛地說了唯心的宗旨，為什麼在十帙的篇幅中，每一卷都詳細地重複說明呢？
答：這是秘要的法門，難以置信的法，越深奧越細微，難以理解難以知曉，都懷抱著懷疑的情緒，都處在迷惑的境地。所謂懷疑，就是對於各種真理猶豫不決，它的性質是能夠阻礙善良的品行，成為一種障礙。懷疑有很多種，簡單地說有三種：一是懷疑自己，認為自己不能進入真理；二是懷疑老師，認為老師不能好好地教導；三是懷疑法，對於所學的法，是能夠讓自己出離，還是不能讓自己出離。就像有病的人，懷疑自己，懷疑醫生，懷疑藥物，病最終也不會好。如果具備了前面這三種懷疑，最終也不能決定相信並進入。現在《宗鏡錄》所記載的，都是正直地捨棄方便法門，只說無上的道。隨便聽到一種法，都完全符合圓滿的宗旨，確實可以斷除深深的懷疑，成就大的信心。就像清涼澄觀的《華嚴疏鈔》中說的那樣：『聽到空，不要懷疑斷滅，這是即事而空的空，不是斷滅的空。聽到有，不要懷疑是常，不是固定不變的有，而是從因緣而有的有。聽到雙是，不要懷疑是兩分，只是同時照亮二諦，沒有兩個本體。聽到雙非，不要懷疑沒有依據，因為只是遮蓋過失，使人不執著。』又如，聽到空，不要懷疑有，這是即有而空的空。聽到有，不要懷疑空，這是即空而有的有。聽到雙是，不要懷疑雙非，這是即非有非無，爲了有無的緣故。聽到雙非，不要懷疑雙是，這是即有無，才能夠否定有無。
【English Translation】 English version: The World Honored One said: 'Regarding the Dharma spoken by the Buddhas of the three times, I have not added or subtracted a single word in forty-nine years.' Moreover, the sutra says: 'The former Buddhas have already spoken, and the later Buddhas follow accordingly.' If one can understand and penetrate this way, then one knows that the words of the Buddha are one's own words, and one's own words are the words of the Buddha. Therefore, the original teacher said: 'All scriptures of external paths are spoken by the Buddha, not by external paths.' He also said: 'The words of Shakyamuni Tathagata and the words of Devadatta are not two, without any difference.' If one does not believe or understand this, one will form dualistic views, constantly entangled in the thought of distinguishing between the ordinary and the holy, and always generating the emotions of taking and rejecting oneself and others. If you wish to inherit my sect, there is no such way.
Question: In the previous chapter on defining the doctrine, the principle of 'mind-only' has already been extensively explained. Why is it that in the ten fascicles, each volume repeats the explanation in detail?
Answer: This is the gate of secret essentials, a Dharma difficult to believe. The deeper and more subtle it becomes, the harder it is to understand and know. All harbor doubts and remain in a state of confusion. Doubt is characterized by hesitation regarding all truths, and it can obstruct virtuous qualities. There are many kinds of doubt, but briefly speaking, there are three: First, doubting oneself, thinking that one cannot enter the truth; second, doubting the teacher, thinking that the teacher cannot teach well; third, doubting the Dharma, wondering whether what one is learning will lead to liberation or not. It is like a sick person who doubts himself, doubts the doctor, and doubts the medicine; the illness will never be cured. If one has these three doubts, one will never be able to decisively believe and enter. What is recorded in the Zong Jing Lu now is all about honestly abandoning expedient means and only speaking of the unsurpassed path. Whatever Dharma one hears, it all conforms to the perfect doctrine. It can truly cut off deep doubts and establish great faith. As Qingliang (澄觀, Cheng Guan) recorded: 'When hearing of emptiness, do not doubt annihilation; this is emptiness that is identical with phenomena, not annihilation. When hearing of existence, do not doubt permanence; it is not fixed existence, but existence arising from conditions. When hearing of both 'is', do not doubt that they are two separate parts; they simply illuminate the two truths simultaneously, without two separate entities. When hearing of both 'not', do not doubt that there is no basis; it is simply to cover up faults, so that one does not become attached.' Furthermore, when hearing of emptiness, do not doubt existence; this is emptiness that is identical with existence. When hearing of existence, do not doubt emptiness; this is existence that is identical with emptiness. When hearing of both 'is', do not doubt both 'not'; this is neither being nor non-being, for the sake of being and non-being. When hearing of both 'not', do not doubt both 'is'; it is only through being and non-being that one can negate being and non-being.
無故。是知諦了一心。群疑頓斷。則有不能有。空不能空。凡不能凡。聖不能聖。豈世間言語是非之所惑哉。如佛藏經云。佛告舍利弗。須彌山王。為高大不。高大。世尊。舍利弗。四天下中。普雨大石。皆如須彌。有人以手承接此石。無有遺落如芥子者。于意云何。為希有不。希有。世尊。舍利弗。如來所說一切諸法。無生無滅。無相無為。令人信解。倍為希有。舍利弗。譬如有人。以一切眾生。置左手中。右手接舉三千世界。山河草木。皆能令是一切眾生。同心喜樂。其意不異。于意云何。為希有不。希有。世尊。舍利弗。如來所說一切諸法。無生無滅。無相無為。令人信解。倍為希有。此宗鏡文。所以前後廣引者。只為此心深奧故難信。秘密故難知。乃至菩薩大智。尚須佛力所加。豈況淺劣而能知者。如寶雨經云。佛言。云何菩薩深信如來意業秘密。若諸菩薩。聞于如來意之秘密。謂如來所有意樂法義。依止於心。依心而住。一切菩薩聲聞緣覺。及諸有情。無能知者。唯除如來之所加持。是以雖前引后證。文廣義繁。則語語內而利益根機。聞聞中而驚新耳目。何厭重說。起此慢心。所以本師云。行住坐臥。常說妙法。又云。我于得道夜。及涅槃夜。是二夜中間。常說般若。是以機多生熟。信有淺深。前聞熏而未
【現代漢語翻譯】 現代漢語譯本： 沒有緣故。由此可知，徹悟真諦，一心不亂，所有疑惑頓時斷除。這時，『有』不能被執為『有』，『空』不能被執為『空』，『凡』不能被執為『凡』，『聖』不能被執為『聖』。哪裡會被世間的言語是非所迷惑呢？ 如《佛藏經》所說：佛告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『須彌山王（Sumeru，佛教宇宙觀中的聖山）高大嗎？』舍利弗回答：『高大，世尊。』佛說：『如果四天下（Sìtiānxià，佛教宇宙觀中的四大洲）中，普降大石，都像須彌山一樣大。有人用手承接這些石頭，沒有遺漏，連芥子那麼小的都沒有。你認為這稀有嗎？』舍利弗回答：『稀有，世尊。』佛說：『如來說的一切諸法，無生無滅，無相無為，能令人信解，更加稀有。』 舍利弗，譬如有人，將一切眾生置於左手中，右手托舉三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個大世界），山河草木，都能使一切眾生同心喜樂，心意沒有差別。你認為這稀有嗎？』舍利弗回答：『稀有，世尊。』佛說：『如來說的一切諸法，無生無滅，無相無為，能令人信解，更加稀有。』 這《宗鏡錄》的文字，之所以前後廣泛引用，只是因為這顆心深奧難以置信，秘密難以理解。甚至菩薩（Bodhisattva，佛教中發願成佛的修行者）的大智慧，尚且需要佛力加持，何況淺薄低下的人呢？ 如《寶雨經》所說：佛說：『什麼是菩薩深信如來意業秘密？如果諸位菩薩聽到如來意之秘密，即如來所有的意樂法義，依止於心，依心而住，一切菩薩、聲聞（Śrāvaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，靠自己領悟佛法的修行者），以及一切有情眾生，都無法知曉，唯有如來加持才能知曉。』 因此，雖然前面引用，後面論證，文字廣泛，意義繁多，但字字句句都對根機有利，聽聞之中，令人耳目一新。為何厭倦重複講述，生起輕慢之心呢？所以本師（指佛陀）說：『行住坐臥，常說妙法。』又說：『我于得道之夜，以及涅槃（Nirvana，佛教中的寂滅境界）之夜，這兩個夜晚之間，常說般若（Prajna，智慧）。』因此，眾生的根機有生有熟，信心有淺有深，先前聽聞熏習，但尚未……
【English Translation】 English version: Without cause. From this, it is known that realizing the one mind of truth, all doubts are instantly cut off. At this point, 'existence' cannot be grasped as 'existence,' 'emptiness' cannot be grasped as 'emptiness,' 'mundane' cannot be grasped as 'mundane,' and 'holy' cannot be grasped as 'holy.' How could one be deluded by the rights and wrongs of worldly speech? As the Buddha-pitaka Sutra says: The Buddha told Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), 'Is Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) tall and large?' Śāriputra replied, 'Tall and large, World-Honored One.' The Buddha said, 'If in the four continents (Sìtiānxià, the four continents in Buddhist cosmology), great stones rained down, all as large as Mount Sumeru. If someone were to receive these stones with their hands, without missing even one as small as a mustard seed, what do you think? Would this be rare?' Śāriputra replied, 'Rare, World-Honored One.' The Buddha said, 'All the dharmas spoken by the Tathagata (Tathāgata, 'the Thus-Gone One', an epithet of the Buddha), without arising or ceasing, without form or action, if they can cause people to believe and understand, are even more rare.' Śāriputra, for example, if someone were to place all sentient beings in their left hand and hold up the three-thousand great thousand worlds (Trisāhasra-mahāsāhasra-lokadhātu, a great world system in Buddhist cosmology) with their right hand, including mountains, rivers, grasses, and trees, and could cause all these sentient beings to be joyful and happy with one mind, without any difference in intention, what do you think? Would this be rare?' Śāriputra replied, 'Rare, World-Honored One.' The Buddha said, 'All the dharmas spoken by the Tathagata, without arising or ceasing, without form or action, if they can cause people to believe and understand, are even more rare.' The reason why this text from the Zongjinglu is so extensively quoted before and after is simply because this mind is profound and difficult to believe, secret and difficult to understand. Even the great wisdom of a Bodhisattva (Bodhisattva, an enlightened being on the path to Buddhahood) still requires the Buddha's power to be added, let alone those who are shallow and inferior. As the Ratnamegha Sutra says: The Buddha said, 'What is it for a Bodhisattva to deeply believe in the secret of the Tathagata's intentional karma? If all Bodhisattvas hear the secret of the Tathagata's intention, that is, all the Tathagata's joyful dharmic meanings, relying on the mind, abiding in the mind, all Bodhisattvas, Śrāvakas (Śrāvaka, a disciple who hears and practices the teachings), Pratyekabuddhas (Pratyekabuddha, a solitary Buddha who attains enlightenment on their own), and all sentient beings are unable to know it, except by the Tathagata's empowerment.' Therefore, although there are quotations before and proofs after, the text is extensive and the meaning is abundant, every word and phrase benefits the roots and capacities of beings, and in hearing, new ears and eyes are startled. Why be tired of repeating and give rise to this arrogant mind? Therefore, the original teacher (referring to the Buddha) said, 'Walking, standing, sitting, and lying down, I constantly speak the wonderful Dharma.' And also said, 'On the night I attained enlightenment and on the night of Nirvana (Nirvana, the state of liberation from suffering), in between these two nights, I constantly spoke of Prajna (Prajna, wisdom).' Therefore, the capacities of beings are raw and ripe, and faith is shallow and deep. Previous hearing has been infused, but not yet...
堅。后聞熏而方入。如大智度論云。譬如搖樹取果。熟者前墮。若未熟者。更須后搖。又如捕魚。前網不盡。后網乃得。又云。複次是般若波羅蜜相。甚深難解難知。佛知眾生心。根有利鈍。鈍根者少智。為其重說。若利根者。一說二說便悟。不須種種說。譬如駃馬。下一鞭便走。駑馬多鞭乃去。如是等種種因緣故。經中重說無咎。
又問曰。上來數說。是般若波羅蜜甚深因緣。今何以復重說。
答曰。處處說甚深。多有所利益。凡人不知。謂為重說。譬如大國王。未有嫡子。求禱神祇。積年無應。時王出行。夫人產子男。遣信告王。大夫人產男。王聞喜而不答。乃至十反。使者白王。向所白者。王不聞也。王曰。我即聞之。久來。愿滿故喜。心內悅樂。聞不已耳。即敕有司。賜此人百萬兩金。一語十萬兩。王聞使者言。語語中有利益。非是重說。不知者謂為重。處處說甚深亦如是。佛與菩薩須菩提。知大有利益。須菩提聞佛說深般若。不能得底。轉覺甚深。聽者處處聞甚深。得禪定智慧利益等。凡夫人謂為重說。且如國王聞於一語。有多利益。賜十萬兩金。此乃增生死根。成於識樂。今聞宗鏡。卷卷之中。文文之內。重重唱道。一一標宗。長菩提根。成於法樂。盡大地為黃金。未酬一字。請不生怠厭于
【現代漢語翻譯】 現代漢語譯本： 堅固。後來聞到薰香才進入（正題）。如《大智度論》所說：『譬如搖樹取果，熟透的果子先掉落，如果未成熟的，更需要再次搖動。』又如捕魚，前一網沒有捕盡，后一網才能捕到。還說：『其次，這是般若波羅蜜（Prajna Paramita，以智慧到彼岸）的相，非常深奧難以理解和認知。佛（Buddha）知道眾生的心，根器有利有鈍。對於鈍根的人，智慧較少，為他們重複解說。如果利根的人，說一兩遍就領悟了，不需要種種解說。譬如快馬，抽一鞭就跑；劣馬要抽很多鞭才走。』像這樣種種因緣的緣故，經中重複解說沒有過失。
又有人問：『上面多次說到，這般若波羅蜜甚深的因緣，現在為什麼又要重複解說呢？』
回答說：『處處說甚深，多有利益。凡人不瞭解，認為是在重複解說。譬如大國王，還沒有嫡子，祈求神祇，多年沒有應驗。當時國王出行，夫人產下一個男嬰，派人送信告訴國王，大夫人產下男嬰。國王聽了非常高興，沒有回答，乃至十次。使者對國王說，剛才所稟告的事情，國王沒有聽到嗎？國王說：『我聽到了。很久以來的願望實現了，所以高興，內心喜悅，聽多少遍都不會厭煩。』於是命令有關官員，賞賜這個人百萬兩黃金，一句話十萬兩。國王聽使者的話，每句話中都有利益，不是重複解說。不瞭解的人認為是重複。處處說甚深也是這樣。佛與菩薩（Bodhisattva）須菩提（Subhuti），知道有很大的利益。須菩提聽佛說甚深的般若，不能夠了解透徹，越發覺得深奧。聽者處處聽到甚深，得到禪定智慧的利益等等。凡夫俗人認為是重複解說。且如國王聽到一句話，有很多利益，賞賜十萬兩黃金，這乃是增長生死之根，成就於識樂。現在聽聞宗鏡，卷卷之中，字字句句之內，重重地宣唱真理，一一標明宗旨，增長菩提（Bodhi，覺悟）之根，成就於法樂。即使盡大地都是黃金，也無法酬謝一個字，請不要產生怠慢厭煩的心。』
【English Translation】 English version: Firm. Later, one enters only after smelling the incense. As the Maha-Prajnaparamita-sastra (Da Zhi Du Lun) says: 'It is like shaking a tree to get fruit. The ripe ones fall first. If they are not ripe, they need to be shaken again later.' It is also like fishing. If the front net does not catch everything, the back net may catch some. It also says: 'Furthermore, this is the characteristic of Prajna Paramita (Prajna Paramita, Perfection of Wisdom), which is very profound and difficult to understand and know. The Buddha (Buddha) knows the minds of sentient beings, whose faculties are sharp or dull. For those with dull faculties, who have little wisdom, it is explained repeatedly. If they have sharp faculties, they understand after one or two explanations, and there is no need for various explanations. It is like a swift horse, which runs with one whip; a slow horse only moves with many whips.' For these various reasons, there is no fault in repeating the explanation in the sutra.
Someone asks: 'Above, it has been said many times that the causes and conditions of this profound Prajna Paramita are very deep. Why is it being repeated again now?'
The answer is: 'Speaking of profoundness everywhere is greatly beneficial. Ordinary people do not understand and think it is a repetition. It is like a great king who has no legitimate son and prays to the deities for many years without response. When the king goes out, his wife gives birth to a son. He sends a messenger to tell the king that the great queen has given birth to a son. The king is very happy to hear this and does not reply, even ten times. The messenger says to the king, 'Did the king not hear what I just reported?' The king says, 'I heard it. My long-cherished wish has been fulfilled, so I am happy. My heart is joyful, and I will not tire of hearing it.' Then he orders the officials to reward this person with a million taels of gold, one hundred thousand taels for each word. The king hears the messenger's words, and each word has benefit. It is not a repetition. Those who do not understand think it is a repetition. Speaking of profoundness everywhere is also like this. The Buddha and the Bodhisattva (Bodhisattva) Subhuti (Subhuti) know that there is great benefit. Subhuti hears the Buddha speak of profound Prajna and cannot understand it thoroughly, and feels it is even more profound. Listeners hear profoundness everywhere and gain the benefits of samadhi (Samadhi, concentration), wisdom, and so on. Ordinary people think it is a repetition. Just as a king hears one word and gains many benefits, rewarding it with one hundred thousand taels of gold, this is increasing the roots of samsara (Samsara, cycle of rebirth) and achieving the joy of consciousness. Now, hearing the Mirror of the Teaching, within each scroll, within each word and phrase, the truth is repeatedly proclaimed, and each principle is clearly marked, increasing the roots of Bodhi (Bodhi, enlightenment) and achieving the joy of Dharma. Even if the entire earth were gold, it would not be enough to repay a single word. Please do not give rise to laziness or aversion.'
頻聞。令已達者。重堅信心。使未入者。速發聞慧。
問。此宗鏡門。還受習學不。
答。學則不無。略有二義。一者。若論大宗。根本正智。不從心學。非在意思。圓明瞭知。不因心念。故臺教云。手不執卷。常讀是經。口無言音。遍誦眾典。佛不說法。恒聞梵音。心不思惟。普照法界。此論上上根器。聞而頓悟。親自證時。二者。若未省達。亦有助發之力。印可之功。或機思遲迴。乃至中根下品。及學差別智門。須依明師以辯邪正。先以聞解信入。后以無思契同。須得物物圓通。事事無滯。方乃逢緣。對境。不失旨迷宗。故云。會萬物為自己者。其唯聖人乎。又若約大綱。應須自省。設有相助。亦指自知。
如有學人問先德。如何是禪。
答。悟自理為禪。
問。如理心性。但是假名。何者是實。
答。有三阿僧祇百千名號。但假施設。實相無相如虛空。須自反悟。
問。悟后更有何法。
答。只個悟處是法。從緣發明。反得自理。
問。此性還可示人令見不。
答。還示渠教自省達即得。不是眼見耳聞意知之事。此個真精妙明性。不同大虛木石。天生靈妙不思議。即自性佛法僧。若不悟。推求欲見。一毫亦不可得。但離前塵好醜。即是自家本心
【現代漢語翻譯】 現代漢語譯本： 頻頻聽聞，讓已經理解的人，更加堅定他們的信心；讓尚未入門的人，迅速生起通過聽聞而獲得的智慧。 問：這部《宗鏡錄》可以學習嗎？ 答：學習並非沒有益處，略有兩層含義。第一，如果從大宗（Dazong，指最高的宗旨）的根本正智（genben zhengzhi，指根本的、正確的智慧）來說，它不是通過學習而獲得的，也不在於思慮。圓滿明瞭的認知，不是因為心念而產生的。所以天臺宗（Tiantai zong，佛教宗派名）說：『手不拿經卷，卻經常在讀這部經；口裡沒有言語的聲音，卻普遍誦讀各種經典；佛沒有說法，卻始終能聽到梵音；心裡沒有思惟，卻普遍照耀整個法界。』這是指上上根器的人，聽聞后立刻頓悟，親自證得真理的時候的狀態。第二，如果尚未領悟通達，學習也有助於啓發和印證。或者對於那些思維遲緩，乃至中等或下等根器的人，以及學習差別智（chabie zhi，區分差別的智慧）的人來說，需要依靠明師來辨別邪正。先通過聽聞理解而信入，然後通過不思議的境界來契合認同。必須達到物物圓融通達，事事沒有阻礙，才能在遇到因緣，面對境界時，不失去宗旨而迷惑。所以說：『能夠將萬物看作是自己的一部分的，大概只有聖人吧。』此外，如果從大的綱領來說，應該自己反省。即使有外力相助，也是爲了指引你自我認知。 如果有個學人問先德（xiande，指先前的賢者）：『什麼是禪？』 答：『領悟自己本有的真理就是禪。』 問：『如理心性（ruli xinxing，符合真理的心性）只是假名，什麼是真實的？』 答：『有三阿僧祇（san asengqi，極大的數字單位）百千名號，都只是假借施設。實相（shixiang，真實的相狀）沒有相狀，如同虛空。』需要自己反過來領悟。 問：『開悟之後還有什麼法？』 答：『就是這個開悟之處就是法。』從因緣中啓發，反而能獲得自己本有的真理。 問：『這個自性（zixing，本性）還可以指示給別人，讓別人看見嗎？』 答：『可以指示他，教他自己反省領悟就可以了。』這不是眼睛能看見，耳朵能聽見，意識能知道的事情。這個真精妙明的自性，不同於空曠的虛空、木頭和石頭，是天生靈妙不可思議的。它就是自性佛法僧（zixing fo fa seng，自性中的佛、法、僧三寶）。如果不領悟，而向外推求想要看見它，即使是一絲一毫也是不可能得到的。只要遠離對眼前事物的好壞分別，那就是你自己的本心。
【English Translation】 English version: Frequently listen, so that those who have already understood may strengthen their faith; and those who have not yet entered may quickly develop wisdom through hearing. Question: Can this 'Zong Jing Lu' (Zong Jing Record) be studied? Answer: Studying is not without benefit, with two meanings. First, if we speak of the fundamental correct wisdom (genben zhengzhi) of the Great Doctrine (Dazong), it is not acquired through learning, nor does it lie in thought. Complete and clear understanding does not arise from mental activity. Therefore, the Tiantai school (Tiantai zong) says: 'The hand does not hold the scroll, yet constantly reads this scripture; the mouth has no sound, yet universally recites all the classics; the Buddha does not preach, yet constantly hears the Brahma sound; the mind does not contemplate, yet universally illuminates the entire Dharma realm.' This refers to the state of those with the highest capacity, who attain sudden enlightenment upon hearing, personally realizing the truth. Second, if one has not yet understood, study can also help to inspire and confirm. Or for those whose thinking is slow, even those of medium or lower capacity, and those who study the gate of differential wisdom (chabie zhi), it is necessary to rely on a wise teacher to distinguish between right and wrong. First, enter through hearing and understanding, then align through non-thinking. One must achieve complete and unobstructed understanding of all things, so that when encountering conditions and facing situations, one does not lose the purpose and become confused. Therefore, it is said: 'Only a sage can regard all things as part of oneself.' Furthermore, in terms of the general outline, one should reflect on oneself. Even if there is external assistance, it is only to guide you to self-knowledge. If a student asks a former sage (xiande): 'What is Chan (Zen)?' Answer: 'Realizing one's own inherent truth is Chan.' Question: 'If the mind-nature in accordance with truth (ruli xinxing) is merely a provisional name, what is real?' Answer: 'There are three asamkhyas (san asengqi) of hundreds of thousands of names, but they are all provisional designations. The true nature (shixiang) is without form, like empty space.' One must turn inward and realize it oneself. Question: 'After enlightenment, what other Dharma is there?' Answer: 'The very place of enlightenment is the Dharma.' From the arising of conditions, one can instead obtain one's own inherent truth. Question: 'Can this self-nature (zixing) be shown to others so that they can see it?' Answer: 'One can point it out to them, teaching them to reflect and realize it for themselves.' This is not something that can be seen with the eyes, heard with the ears, or known with the mind. This true, refined, wondrously bright self-nature is different from the vast emptiness, wood, and stone; it is naturally spiritual, wondrous, and inconceivable. It is the self-nature Buddha, Dharma, and Sangha (zixing fo fa seng). If one does not realize it and seeks to see it externally, even a hair's breadth of it cannot be obtained. Simply separate from the discrimination of good and bad in the objects before you, and that is your own original mind.
。若一毫不盡。與佛道者。無有是處。
問。見色但見色。如何見心。
答。即思思之。是阿誰見色。
問。豈不是當境者全是。不應更求見。
答。自思量看。是之與不是。莫問他人。若直下見。更不圖度。佛法只在方寸。心外斷行蹤。但一心一智慧。離內外中間取受。三際理玄。便入無為道。
問。悟何心是道。
答。悟心無心即是道。
問。請為指示。
答。指示了也。汝自不見。
問。是何物教學人見。
答。教渠直下見。也不是物。
又先德問。即今見何物。
答。見本心。
問。見與本心。為別不別。
答。不別。真如體上。自有照用。以明故得名為見。以不動故得名為心。又自性清凈名照。常見自性名用。故知此心。目前顯露。何須問答。豈假推窮。即圓滿門。是成現法。
如有學人問忠國師。和尚。如何是解脫心。
答。解脫心者。本來自有。視之不見。聽之不聞。搏之不得。眾生日用而不知。此之是也。此乃直指。目擊道存。今古常然。凡聖共有。夫宗鏡所錄。皆是佛說。設有菩薩製作。法師解釋。亦是達佛說意。順佛所言。以此土眾生。皆以聞慧入三摩地故。須以音聲為佛事。顯示正義。
【現代漢語翻譯】 現代漢語譯本：如果哪怕有一點點沒有完全做到，想要在佛道上有所成就，那是不可能的。
問：見到顏色只是見到顏色，如何能見到心？
答：仔細想想，是誰在見顏色？
問：難道不是面對境界時，當下的一切就是全部嗎？不應該再另外去尋求見（心）吧？
答：自己好好思量看看，是對還是不對。不要問別人。如果當下直接見到，不再去猜測揣度，佛法就在方寸之間（指心）。心外無所求。只要一心一智慧，遠離內外中間的執取，三際（過去、現在、未來）的道理玄妙，就能進入無為之道。
問：領悟到什麼樣的心才是道？
答：領悟到心無心就是道。
問：請為我指示。
答：已經指示給你了，是你自己沒有見到。
問：是什麼東西教人見到（本性）？
答：教他直接見到（本性），也不是什麼東西。
又有先德問：現在你見到了什麼？
答：見到本心。
問：見與本心，是不同還是沒有不同？
答：沒有不同。真如（Tathata）本體上，自然具有照和用的功能。因為明瞭的緣故，所以稱為見；因為不動的緣故，所以稱為心。又自性清凈名為照，常見自性名為用。所以知道這個心，就在眼前顯現，何須問答？哪裡需要推究？這就是圓滿之門，是成就現前之法。
如有學人問忠國師（Zhong Guoshi）：和尚，如何是解脫心？
答：解脫心，本來就具有。看也看不見，聽也聽不見，抓也抓不住。眾生每天都在用它卻不知道，這就是解脫心。這是直接指點，當下就能領悟。自古至今都是這樣，凡人和聖人共同具有。宗鏡（Zongjing）所記錄的，都是佛說。即使是菩薩製作，法師解釋，也是爲了表達佛說的意思，順從佛所說的話。因為這個國土的眾生，都是通過聽聞智慧進入三摩地（Samadhi），所以必須用音聲來做佛事，顯示正義。
【English Translation】 English version: If even a tiny bit is not completely exhausted, there is no possibility of achieving the Buddha-way.
Question: Seeing form is just seeing form, how can one see the mind?
Answer: Think carefully, who is it that sees form?
Question: Isn't it that everything present at the moment of encountering an object is the whole? Shouldn't one seek to see (the mind) elsewhere?
Answer: Consider it yourself, whether it is right or wrong. Don't ask others. If you see directly, without further speculation, the Buddha-dharma is right within your square inch (referring to the heart-mind). Seek nothing outside the mind. Just one mind and one wisdom, stay away from grasping inside, outside and in between, the principle of the three times (past, present, future) is profound, then you enter the unconditioned path (Wuwei Dao).
Question: What kind of mind must one awaken to in order to realize the Dao?
Answer: Awakening to the mind of no-mind is the Dao.
Question: Please point it out for me.
Answer: It has already been pointed out to you, but you do not see it yourself.
Question: What is it that teaches people to see (their true nature)?
Answer: It teaches them to see directly, it is not a thing.
Furthermore, an ancient worthy asked: What do you see right now?
Answer: I see the original mind.
Question: Is seeing and the original mind different or not different?
Answer: Not different. On the substance of True Thusness (Tathata), there is naturally the function of illumination and use. Because of clarity, it is called seeing; because of immovability, it is called mind. Furthermore, the self-nature is pure, which is called illumination; constantly seeing the self-nature is called use. Therefore, know that this mind is clearly revealed before your eyes, why ask and answer? Why investigate? This is the gate of perfect fulfillment, it is the accomplishment of the present dharma.
If a student asks National Teacher Zhong (Zhong Guoshi): Venerable, what is the mind of liberation?
Answer: The mind of liberation is originally inherent. You cannot see it by looking, you cannot hear it by listening, you cannot grasp it by seizing. Sentient beings use it daily without knowing it, this is it. This is a direct pointing, realization is present at the moment of encounter. It has always been so, shared by ordinary beings and sages alike. What is recorded in the Zongjing is all spoken by the Buddha. Even if it is produced by a Bodhisattva or explained by a Dharma master, it is also to express the meaning of the Buddha's words, in accordance with what the Buddha said. Because the beings of this land enter Samadhi (Samadhi) through hearing and wisdom, it is necessary to use sound to perform Buddha-work and reveal the correct meaning.
破除邪執。非言不通。此有二義。一者約畢竟門。則實不可說。如起信論云。一切諸法。從本已來。離言說相。離名字相。離心緣相。又云。複次究竟離妄執者。當知染法凈法。皆悉相待。無有自相可說。是故一切法。從本已來。非色非心。非智非識。非有非無。畢竟不可說相。而有言說者。當知如來善巧方便。假以言說。引導眾生。得其旨趣者。皆為離念歸於真如。以念一切法。令心生滅。不入實智故。此是引導一切初發菩提心人。且令自利。理行成就。歸於實智。究竟指歸宗鏡矣。二者約方便門。是利他行。故云如來善巧方便。假以言說。引導眾生。又不可一向執發言為非。起念成過。何者以即言無言。即念無念。是知言言契道。唸唸歸宗。若分別門。不無二說。若畢竟門。言思絕矣。
問。如上所立一心之旨。能攝無量法門。融通一切。此心為復能含一切法。能生一切法。為復自生。他生。共生。無因生。
答。此心不縱不橫。非他非自。何者。若云心含一切法。即是橫。若云心生一切法。即是縱。若云自生。心不生心。若云他生。既不得自。云何有他。若云共生。自他既無。將何為共。若云無因生。有因尚不生。況無因乎。
問。心非四性者。教中雲何說。意根生意識。心如工畫師。無不
【現代漢語翻譯】 現代漢語譯本：破除邪見和執著，並非言語無法溝通。這其中有兩層含義。第一，從畢竟空的層面來說，真相是無法用語言表達的。正如《起信論》（《大乘起信論》）所說：『一切諸法，從根本以來，就脫離了言語的表述，脫離了名相的束縛，脫離了心識的攀緣。』又說：『進一步說，究竟脫離虛妄執著的人，應當明白染法和凈法，都是相對而存在的，沒有獨立的自性可以述說。』因此，一切法，從根本以來，既不是物質（色），也不是精神（心），既不是智慧（智），也不是意識（識），既不是存在（有），也不是不存在（無），是畢竟空，無法用語言表達的。而有所謂的言語表達，應當明白這是如來佛的善巧方便，借用言語來引導眾生，使他們領悟佛法的宗旨。凡是能領悟佛法宗旨的人，都是因為離開了妄念，迴歸了真如自性。因為執著於一切法，會使心產生生滅變化，無法進入真實的智慧。』這是爲了引導一切初發菩提心（bodhicitta）的人，先讓他們自利，使他們的理論和實踐都得到成就，最終迴歸到真實的智慧，這才是《宗鏡錄》究竟的指歸。 第二，從方便法門的層面來說，這是利他的行為。所以說如來佛以善巧方便，借用言語來引導眾生。但也不能一概認為用語言表達就是錯誤的，產生念頭就是過失。因為語言的本質就是無言，念頭的本質就是無念。由此可知，每一句話都契合于真理，每一個念頭都回歸於本宗。如果從分別的角度來看，不免有不同的說法。如果從畢竟空的層面來看，語言和思慮都消失了。 問：如上所建立的一心之旨，能夠統攝無量的法門，融會貫通一切。這個心，是能夠包含一切法，能夠產生一切法呢？還是自生、他生、共生、無因生呢？ 答：這個心，既不是縱向的，也不是橫向的，既不是他生的，也不是自生的。為什麼呢？如果說心包含一切法，那就是橫向的。如果說心產生一切法，那就是縱向的。如果說是自生，心不能自己產生心。如果說是他生，既然沒有自體，又怎麼會有他體呢？如果說是共生，自體和他體都沒有，又和什麼共同產生呢？如果說是無因生，有原因尚且不能產生，更何況沒有原因呢？ 問：如果心不是四種自性（自生、他生、共生、無因生），那麼佛經中為什麼說：意根產生意識，心就像一個繪畫師，沒有什麼是不能描繪的呢？
【English Translation】 English version: Dispelling wrong views and attachments is not beyond communication through language. There are two meanings to this. First, from the perspective of ultimate emptiness (sunyata), the truth is inexpressible. As the Treatise on Awakening of Faith (Mahayana Sraddhotpada Sastra) says: 'All dharmas, from their very origin, are apart from the characteristics of speech, apart from the characteristics of names, and apart from the characteristics of mental conditions.' It also says: 'Furthermore, those who ultimately detach themselves from false attachments should know that defiled dharmas and pure dharmas are mutually dependent and have no self-nature that can be described.' Therefore, all dharmas, from their very origin, are neither form (rupa) nor mind (citta), neither wisdom (jnana) nor consciousness (vijnana), neither existence (bhava) nor non-existence (abhava), and are ultimately inexpressible. When there is speech, it should be understood as the skillful means of the Tathagata (Buddha), using language to guide sentient beings, enabling them to grasp the essence of the Dharma. Those who grasp the essence of the Dharma do so by abandoning deluded thoughts and returning to Suchness (tathata). Clinging to all dharmas causes the mind to arise and cease, preventing entry into true wisdom.' This is to guide all those who initially arouse Bodhicitta (the aspiration for enlightenment), first enabling them to benefit themselves, to perfect their theory and practice, and ultimately return to true wisdom, which is the ultimate aim of the Zong Jing Lu (Record of the Source Mirror). Second, from the perspective of expedient means (upaya), this is altruistic practice. Therefore, it is said that the Tathagata uses skillful means, employing language to guide sentient beings. However, one should not categorically consider expressing oneself in language as wrong, or generating thoughts as a fault. Because the essence of language is non-language, and the essence of thought is non-thought. From this, it can be known that every word accords with the path, and every thought returns to the source. If viewed from the perspective of discrimination, there will inevitably be different opinions. If viewed from the perspective of ultimate emptiness, language and thought disappear. Question: The doctrine of the One Mind established above is capable of encompassing limitless Dharma gates and harmonizing everything. Does this mind contain all dharmas and generate all dharmas? Or does it arise from itself, from others, from both, or without cause? Answer: This mind is neither vertical nor horizontal, neither from others nor from itself. Why? If it is said that the mind contains all dharmas, that is horizontal. If it is said that the mind generates all dharmas, that is vertical. If it arises from itself, the mind does not generate itself. If it arises from others, since there is no self, how can there be others? If it arises from both, since there is neither self nor others, what is there to arise from together? If it arises without cause, even with a cause it cannot arise, let alone without a cause? Question: If the mind is not of the four natures (self-arising, other-arising, both-arising, causeless-arising), then why does the scripture say: 'The mind-root generates consciousness, the mind is like a painter, there is nothing it cannot depict'?
從心造。則是自生。又云。心不孤起。必藉緣而起。有緣思生。無緣思不生。則是他生。又云。所謂六觸因緣生六受。得一切法。則是共生。又云。十二因緣。非佛天人修羅作。性自爾。則無因生。既屬教文。云何成過。
答。諸佛隨緣差別。俯為群機。生善破惡。令入第一義理。皆是四悉方便權施。空拳誑小兒。誘度於一切。
問。既非縱橫。不墮四性。則一切法是心。心是一切法不。
答。是則成二。
問。如是則一切不立俱非耶。
答。非亦成二。如文殊言。我真文殊。無是文殊。若有是者。則二文殊。然我今日。非無文殊。于中實無是非二相。
問。既無二相。宗一是不。
答。是非既乖大旨。一二還背圓宗。
問。如何得契斯旨。
答。境智俱亡。云何說契。
問。如是則言思道斷。心智路絕矣。
答。此亦強言。隨他意轉。雖欲隱形。而未亡跡。
問。如何得形跡俱亡。
答。本無朕跡。云何欲亡。
問。如是則如人飲水。冷暖自知。當大悟時。方合斯旨。
答。我此門中。亦無迷悟。合與不合之道理。撒手似君無一物。徒勞苦說數千般。此事萬種況不成。千聖定不得。大地載不起。虛空包不容。非大器
【現代漢語翻譯】 現代漢語譯本： 問：從心創造，就是自生。又說：『心不單獨產生，必定憑藉因緣而產生。』有因緣，思慮就產生；沒有因緣，思慮就不產生，這就是他生。又說：『所謂的六觸因緣產生六受，得到一切法』，這就是共生。又說：『十二因緣，不是佛、天人、阿修羅所造作，其自性就是如此』，這就是無因生。既然屬於佛教經文，怎麼能說是過失呢？ 答：諸佛隨著因緣的差別，爲了適應眾生的根機，產生善念、破除惡念，使他們進入第一義理，這都是四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）的方便權宜之法，如同空拳哄騙小孩，以此來引導度化一切眾生。 問：既然不是縱橫，不落入四種自性（自生、他生、共生、無因生），那麼一切法就是心，心就是一切法嗎？ 答：如果這樣說，就成了二元對立。 問：如果這樣，那麼一切都不能成立，全部都是否定嗎？ 答：否定也成了二元對立。如同文殊菩薩所說：『我才是真正的文殊，沒有這個文殊。如果有一個「是」的文殊，那就成了兩個文殊。然而我今天，並非沒有文殊，其中實在沒有是非二相。』 問：既然沒有二相，那麼宗奉「一」是對的嗎？ 答：是非既然違背了大旨，一和二也違背了圓滿的宗旨。 問：如何才能契合這個宗旨？ 答：境界和智慧都消亡了，還說什麼契合不契合呢？ 問：這樣說來，就是言語思慮的道路斷絕，心識智慧的路徑也消失了。 答：這也是勉強說辭，隨著別人的意思而轉移。雖然想要隱藏形跡，但還沒有完全消除痕跡。 問：如何才能使形跡都消失呢？ 答：本來就沒有朕兆痕跡，又怎麼想要消除呢？ 問：這樣說來，就像人喝水，冷暖自己知道。當大徹大悟的時候，才能符合這個宗旨。 答：在我這個法門中，也沒有迷惑和覺悟，以及符合與不符合的道理。放手之後，你好像什麼都沒有。徒勞地辛苦說了數千種道理，這件事用萬種比喻也說不清楚。千聖也無法確定，大地也承載不起，虛空也包容不下，不是大的器量就無法容納。
【English Translation】 English version: Question: 'Created from the mind' means self-origination. It is also said, 'The mind does not arise alone; it must arise by relying on conditions.' If there are conditions, thoughts arise; if there are no conditions, thoughts do not arise, which is other-origination. It is also said, 'The so-called six sense contacts give rise to six feelings, obtaining all dharmas,' which is co-origination. It is also said, 'The twelve links of dependent origination are not made by Buddhas, gods, humans, or asuras; their nature is just so,' which is causeless origination. Since this belongs to the teachings of the scriptures, how can it be considered a fault? Answer: The Buddhas, according to the differences in conditions, condescend to the capacities of beings, generating good and destroying evil, causing them to enter the first principle. All of these are expedient means of the four siddhantas (world siddhanta, individual siddhanta, remedial siddhanta, and first principle siddhanta), like an empty fist deceiving a small child, to guide and liberate all beings. Question: Since it is neither vertical nor horizontal, and does not fall into the four natures (self-origination, other-origination, co-origination, and causeless origination), then are all dharmas the mind, and is the mind all dharmas? Answer: If it is said like that, it becomes dualistic. Question: If so, then is everything unestablished and entirely negated? Answer: Negation also becomes dualistic. As Manjushri (Bodhisattva of Wisdom) said, 'I am the true Manjushri; there is no this Manjushri. If there is a 'this' Manjushri, then there are two Manjushris. However, today, I am not without Manjushri, but within it, there is truly no right or wrong, no dualistic appearance.' Question: Since there is no dualistic appearance, is it right to uphold 'one'? Answer: Right and wrong deviate from the great purpose, and one and two also contradict the perfect teaching. Question: How can one accord with this purpose? Answer: When both the object and wisdom are extinguished, what is there to say about according or not according? Question: In that case, the path of speech and thought is cut off, and the path of mind and wisdom disappears. Answer: This is also a forced statement, shifting according to others' intentions. Although one wants to hide the form, the traces have not completely disappeared. Question: How can both form and traces disappear? Answer: Originally, there were no signs or traces; how can one want to eliminate them? Question: In that case, it is like a person drinking water, knowing the temperature themselves. When one has a great enlightenment, then one can accord with this purpose. Answer: In my Dharma gate, there is also no delusion or enlightenment, and no principle of according or not according. Letting go, it seems you have nothing. It is futile to speak laboriously of thousands of reasons; this matter cannot be explained with ten thousand analogies. A thousand sages cannot determine it, the earth cannot bear it, and the void cannot contain it. It cannot be contained by anything that is not a great vessel.
人。無由檐荷。如古德云。盡十方世界覓一人為伴不得。又云。只有一人承紹祖位。終無第二人。若未親到。徒勞神思。直饒說玄之又玄。妙中更妙。若以方便。于稱揚門中。助他信入。一期傍贊。即不然。若於自己分上親照之時。特地說玄說妙。起一念殊勝不可思議之解。皆落魔界。所以圓覺經云。虛偽浮心。多諸巧見。不能成就圓覺。又先德偈云。得之不得天魔得。玄之又玄外道玄。拋卻父娘村草里。認他黃葉作金錢。百丈竿頭快散手。不須觀后復觀前。如今但似形言跡。紋彩生時。皆是執方便門。迷真實道。並是認他黃葉。喚作金錢。若大悟之時。似百丈竿頭放身。更不顧於前后。此宗鏡中。是一切凡聖大舍身命之處。不入此宗。皆非究竟。
問。畢竟如何。
答。亦無畢竟。
問。前云不入此宗。皆非究竟。此又云何稱無畢竟。
答。前對增上慢人。未得為得。認虛妄為真實。執顛倒作圓常。為破情塵。權稱究竟。今論見性。豈言虛實耶。
問。以此通明之後。如何履踐。
答。教誰履踐。
問。莫不成斷滅不。
答。尚不得常住。云何斷滅。
問。乞最後一言。
答。化人。
問。幻士。谷響。
答。泉聲。欲達吾宗旨。泥牛
【現代漢語翻譯】 現代漢語譯本： 人啊，沒有理由去效仿。正如古德（古代有德行的人）所說：『盡十方世界尋找一個人做伴侶都找不到。』又說：『只有一個人能夠繼承祖師的地位，絕對沒有第二個人。』如果還沒有親身體驗到，徒勞地進行思考都是白費力氣。即使說得再玄妙，妙中更妙，如果以方便法門，在稱揚讚歎中，幫助他人信入，也只是一時的輔助讚揚，並非真實。如果在自己本分上親自體悟的時候，特別地說玄說妙，生起一念殊勝不可思議的理解，都落入了魔的境界。所以《圓覺經》說：『虛偽浮動的心，產生很多巧詐的見解，不能成就圓滿覺悟。』又有先德的偈語說：『得到它，不是天魔得到，玄之又玄，是外道的玄妙。拋棄父母，在村野草叢中，把黃葉認作金錢。百丈竿頭要快速放手，不需要觀前又觀后。』如今只是相似的言語和行為的痕跡，紋彩產生的時候，都是執著于方便法門，迷惑了真實的道路，都是把黃葉認作金錢。如果大悟的時候，就像百丈竿頭放身，更不顧及前後。這在宗鏡中，是一切凡聖徹底捨身性命的地方。不進入這個宗門，都不是究竟。』
問：『究竟如何？』
答：『也沒有究竟。』
問：『前面說不入此宗，都不是究竟，這裡又為什麼說沒有究竟呢？』
答：『前面是對增上慢的人說的，沒有得到卻以為得到，把虛妄的當作真實，執著顛倒的作為圓滿常住。爲了破除情執塵勞，權且稱之為究竟。現在討論見性，哪裡還有虛實可言呢？』
問：『通過這個通達明白之後，如何實踐呢？』
答：『教誰去實踐呢？』
問：『莫非成了斷滅嗎？』
答：『尚且不能常住，怎麼會是斷滅呢？』
問：『請說最後一句話。』
答：『化人（被幻化出來的人）。』
問：『幻士（變幻的人），谷響（山谷的回聲）。』
答：『泉聲（泉水的聲音）。想要通達我的宗旨，泥牛（泥土做的牛）。』
【English Translation】 English version: People should not imitate without reason. As an ancient virtuous master (Gude, meaning ancient virtuous person) said, 'Searching throughout the ten directions of the world, one cannot find a single person to be a companion.' And also, 'Only one person can inherit the ancestral position; there is absolutely no second person.' If one has not personally experienced it, all efforts of thinking are in vain. Even if one speaks of the most profound mysteries, more wondrous than wondrous, if one uses expedient means to help others enter through praise and commendation, it is only temporary assistance and not the truth. If, when personally illuminating one's own inherent nature, one speaks of profound mysteries and generates a single thought of extraordinary and inconceivable understanding, one falls into the realm of demons. Therefore, the Śūraṅgama Sūtra says, 'False and floating minds produce many cunning views and cannot achieve perfect enlightenment.' Furthermore, a verse by a former master says, 'If obtained, it is not obtained by heavenly demons; profound beyond profound is the profundity of external paths. Abandoning parents in the village weeds, they recognize yellow leaves as golden coins. At the top of a hundred-foot pole, quickly release your grip; there is no need to observe the past and then the future.' Now, if it is merely similar in words and traces, when patterns and colors arise, it is all clinging to expedient means,迷失了真實的道路，都是把黃葉認作金錢。If one has a great awakening, it is like releasing oneself from the top of a hundred-foot pole, without regard for what comes before or after. In this Zong Jing (Mirror of the Doctrine), it is the place where all ordinary beings and sages completely relinquish their lives. Not entering this school is not ultimate.'
Question: 'What is the ultimate?'
Answer: 'There is no ultimate either.'
Question: 'Earlier, it was said that not entering this school is not ultimate. Why is it now said that there is no ultimate?'
Answer: 'The former was spoken to those with increased arrogance, who think they have attained what they have not, who take the false as real, and cling to the inverted as perfect and permanent. To break through emotional attachments and defilements, it was expediently called ultimate. Now, discussing seeing one's nature, where is there any talk of real or unreal?'
Question: 'After understanding this thoroughly, how should one practice?'
Answer: 'Who are you teaching to practice?'
Question: 'Does it not become annihilation?'
Answer: 'It cannot even be permanent; how could it be annihilation?'
Question: 'Please say one last word.'
Answer: 'A transformation person (Huaren, meaning a person created by transformation).'
Question: 'An illusionist (Huanshi, meaning a person who creates illusions), an echo in a valley (Guxiang, meaning the sound that reverberates in a valley).'
Answer: 'The sound of a spring (Quansheng, meaning the sound of water flowing from a spring). If you want to understand my doctrine, a mud ox (Niniu, meaning an ox made of mud).'
水上行。
問。此錄括略微細。理事圓明。于慕道人。得何資益。
答。若第一義中。無利無功德。就世俗門內。似有于稱揚。總有二途。能俾初學。一者為未信人。令成正信。攝歸一念。不外馳求。二者為已信人。助成觀力。理行堅固。疾證菩提。步步而不滯寶所功程。唸唸而流入薩婆若海。似乘廣大之輦。立至寶坊。如駕堅牢之船。坐登覺岸。
問。集此宗鏡。有何功德。
答。此不思議大威德法門。但有見聞。深獲善利。如一塵落嵩獄之崗隴。已帶陵雲。滴露入滄海之波瀾。便同廣潤。可謂直紹菩提之種。全生諸佛之家。何況信解受持。正念觀察。為人敷演。傳佈施行。約善利門。無法比喻。功德無盡。非種智而不可稱量。利樂何窮。過太虛而莫知邊際。以滿空珍寶。供養恒沙如來。化十方眾生。盡證辟支佛果。未若弘宣斯旨。開演此宗。以茲校量。莫能儔比。可謂下佛種子。于眾生身田之中。抽正法芽。向煩惱欲泥之內。然後七覺華髮。菩提果成。展轉相生。至無盡際。如華嚴探玄記云。于遺法中。見聞信向此無盡法。成金剛種子。當必得此圓融普法。如經云。吞服金剛喻。小火廣燒喻。又如兜率天子從地獄出。得十地無生忍。展轉利益。不可窮盡。皆由宿聞此法。為本因故。頌云
【現代漢語翻譯】 現代漢語譯本 水上行。
問：此書收錄的內容既概括又精微，在理論和實踐上都圓滿透徹，對於修道之人，能帶來哪些助益？（此錄：指《宗鏡錄》；括略：概括；理事圓明：理論和實踐都圓滿透徹；慕道人：修道之人）
答：若從第一義諦（勝義諦）的角度來說，沒有利益也沒有功德。但從世俗諦的角度來說，似乎可以稱揚一番。總的來說，有兩個途徑可以幫助初學者：一是為尚未信佛之人，使他們生起正信，將心收攝於一念之中，不再向外馳求；二是為已經信佛之人，幫助他們增長觀照的力量，使他們的理論和實踐更加堅定，迅速證得菩提，每一步都穩紮穩打，不滯留在通往寶所（涅槃）的道路上，每一念都流入薩婆若海（一切智海）。就像乘坐寬大的車輦，立即到達寶坊（佛寺）；如同駕駛堅固的船隻，安穩地登上覺悟的彼岸。
問：輯錄這部《宗鏡錄》，有什麼功德？
答：這是不可思議的大威德法門，只要有人見到或聽到，就能獲得極大的利益。就像一粒塵土落在嵩山的山崗上，也帶上了高聳入雲的氣勢；一滴露水融入滄海的波濤中，便與大海一樣廣闊滋潤。可以說，直接種下菩提的種子，完全生在諸佛的家中。更何況是信解、受持、正念觀察，為他人敷演、傳播、施行。從善利的角度來說，沒有什麼可以比喻的，功德無盡，不是佛的種智無法衡量，利益和快樂無窮無盡，超過虛空而無法知曉邊際。即使用充滿天空的珍寶，供養恒河沙數般的如來，教化十方眾生，都證得辟支佛果，也不如弘揚此書的宗旨，開演此宗的教義。用這些來衡量，沒有任何事物可以與之相比。可以說，在眾生的身田中種下佛的種子，從中抽出正法的嫩芽，在煩惱慾望的泥土中，然後七覺支的花朵開放，菩提的果實成就，輾轉相生，直到無窮無盡。如《華嚴探玄記》所說：在遺法時期，見到、聽到、信向這無盡的法門，就能成就金剛種子，必定能得到這圓融普法。如經中所說：『吞服金剛的比喻，小火廣燒的比喻。』又如兜率天的天子從地獄出來，得到十地無生法忍，輾轉利益，不可窮盡。這都是由於過去聽聞此法，作為根本原因的緣故。頌曰：
【English Translation】 English version Walking on Water.
Question: This record encompasses both the broad outlines and the subtle details, with its principles and practices being perfectly clear and comprehensive. What benefits can it offer to those who aspire to the Path? (此錄 (cǐ lù): This record, referring to the 'Zong Jing Lu'; 括略 (kuò lüè): comprehensive; 理事圓明 (lǐ shì yuán míng): perfect clarity in both theory and practice; 慕道人 (mù dào rén): those who aspire to the Path)
Answer: From the perspective of the First Principle (Ultimate Truth), there is neither benefit nor merit. However, from the perspective of conventional truth, it seems appropriate to offer some praise. In general, there are two ways in which it can assist beginners: first, for those who do not yet have faith, it can inspire them to develop correct faith, focusing their minds on a single thought, without seeking externally; second, for those who already have faith, it can help them strengthen their power of contemplation, making their understanding and practice more firm, enabling them to quickly attain Bodhi. Each step is solid and unwavering, without getting stuck on the path to the Treasure Land (Nirvana), and each thought flows into the ocean of Sarvajna (all-knowing wisdom). It is like riding in a vast chariot, arriving directly at the Treasure Temple (Buddhist monastery); like sailing in a sturdy ship, securely reaching the shore of enlightenment.
Question: What merit is gained from compiling this 'Zong Jing Lu'?
Answer: This is an inconceivable Dharma gate of great power and virtue. Simply seeing or hearing it brings profound benefits. It is like a single grain of dust falling on the peaks of Mount Song, already carrying the aura of soaring clouds; a drop of dew entering the waves of the vast ocean, becoming as vast and nourishing as the ocean itself. It can be said to directly plant the seeds of Bodhi, being born entirely into the family of all Buddhas. How much more so for those who believe, understand, receive, uphold, maintain right mindfulness, explain it to others, propagate it, and practice it. From the perspective of beneficial merit, there is nothing that can be compared to it. The merit is inexhaustible, and cannot be measured except by the wisdom of a Buddha. The benefit and joy are boundless, exceeding the limits of space. Even offering all the treasures in the sky to as many Tathagatas as there are grains of sand in the Ganges River, and transforming all sentient beings in the ten directions, enabling them all to attain the fruit of Pratyekabuddha, is not as great as propagating the teachings of this book, and expounding the doctrines of this school. When measured against these, nothing can compare. It can be said to plant the seeds of Buddhahood in the field of sentient beings, from which sprouts the shoot of the True Dharma, within the mud of afflictions and desires. Then, the flowers of the Seven Factors of Enlightenment bloom, and the fruit of Bodhi is attained, generating each other in succession, until the endless limit. As the 'Hua Yan Tan Xuan Ji' says: 'In the era of declining Dharma, seeing, hearing, and believing in this inexhaustible Dharma gate, one can cultivate the Vajra seed, and will surely attain this perfect and all-encompassing Dharma.' As the sutra says: 'The metaphor of swallowing Vajra, the metaphor of a small fire burning widely.' Furthermore, like the Deva of Tushita Heaven emerging from hell, attaining the patience of non-origination of the Tenth Ground, benefiting others in succession, inexhaustibly. All of this is due to having heard this Dharma in the past, as the fundamental cause. The verse says:
。雖在於大海。及劫盡火中。決定信無疑。必得聞此經。大智度論云。受持般若。校量功德。於是持邊。正憶念最勝。今如諸佛憐愍眾生。故為解其義。令易解。勝自行正憶念。是時佛欲廣分別福德故。說言。若有人盡形壽供養十方佛。不如為他解說般若義。此中說勝因緣。三世諸佛皆學般若成無上道。乃至教恒河沙世界中人。令得聲聞辟支佛道。不如為他人演說般若波羅蜜義。此中說因緣。是諸賢聖。皆從般若波羅蜜出。故首楞嚴經云。佛告阿難。若復有人。遍滿十方所有虛空。盈滿七寶。持以奉上微塵諸佛。承事供養。心無虛度。于意云何。是人以此施佛因緣得福多不。阿難答言。虛空無盡。珍寶無邊。昔有眾生施佛七錢。捨身猶獲轉輪王位。況復現前虛空既窮。佛土充遍。皆施珍寶。窮劫思議。尚不能及。是福云何更有邊際。佛告阿難。諸佛如來。語無虛妄。若復有人。身具四重。十波羅夷。眴息即經此方他方阿鼻地獄。乃至窮盡十方無間。靡不經歷。能以一念將此法門。于末劫中開示未學。是人罪障。應念消滅。變其所受地獄苦因。成安樂國。得福超越前之施人。百倍千倍千萬億倍。如是乃至算數譬喻所不能及。所以贊弘此典。善利無邊。謂首楞嚴經。以如來藏心為宗。如來藏者。即第八阿賴耶識。密嚴經偈
【現代漢語翻譯】 現代漢語譯本：即使身處大海之中，或者劫盡之時的熊熊烈火之中，如果能堅定不移地相信，就一定能夠聽聞此經。《大智度論》中說，受持般若，衡量功德，在於持誦的邊際，而正確地憶念是最殊勝的。現在就像諸佛憐憫眾生一樣，所以為他們解釋般若的意義，使之容易理解，勝過自己修行並正確地憶念。這時，佛爲了廣泛地分別福德的緣故，說道：『如果有人用盡一生的時間來供養十方諸佛，也不如為他人解說般若的意義。』這裡說的是殊勝的因緣。三世諸佛都是學習般若而成就無上道的，乃至教導恒河沙世界中的人，使他們證得聲聞、辟支佛道，也不如為他人演說般若波羅蜜的意義。這裡說的是因緣。這些賢聖，都是從般若波羅蜜中產生的。所以《首楞嚴經》中說，佛告訴阿難：『如果有人，用充滿十方所有虛空的七寶，來奉獻給像微塵一樣多的諸佛，承事供養，心中沒有絲毫的虛度。你認為怎麼樣？這個人以此佈施佛的因緣，得到的福德多不多？』阿難回答說：『虛空沒有窮盡，珍寶沒有邊際。過去有眾生布施給佛七個錢，捨身之後尚且獲得轉輪王的果位。更何況現在虛空已經窮盡，佛土充滿，都用來佈施珍寶，窮盡劫數來思議，尚且不能達到。這樣的福德怎麼會有邊際呢？』佛告訴阿難：『諸佛如來，所說的話沒有虛妄。如果有人，身犯四重罪，十波羅夷罪（根本重罪），一眨眼的功夫就經歷此方他方的阿鼻地獄，乃至窮盡十方無間地獄，沒有不經歷的。如果能以一念之心，將此法門，在末劫之中開示給沒有學過的人，這個人的罪障，應念之間就會消滅，將其所受地獄苦因，轉變成安樂國土，得到的福德超過前面佈施的人，百倍千倍千萬億倍，像這樣乃至用算數譬喻都不能達到。』所以讚歎弘揚此經典，有無邊的善利。所謂《首楞嚴經》，以如來藏心為宗旨。如來藏，就是第八阿賴耶識（根本識）。《密嚴經》的偈頌說： English version: Even if one is in the great ocean, or in the midst of the fire at the end of a kalpa (aeon), if one has unwavering faith, one will surely hear this sutra. The Mahaprajnaparamita-sastra says that upholding Prajna (wisdom), when measuring merit, lies in the extent of upholding it, and correct recollection is the most supreme. Now, just as the Buddhas have compassion for sentient beings, so I explain the meaning of Prajna for them, making it easy to understand, which is superior to self-cultivation and correct recollection. At this time, the Buddha, in order to extensively distinguish the causes of merit, said: 'If someone were to spend their entire life offering to the Buddhas of the ten directions, it would not be as good as explaining the meaning of Prajna to others.' Here, it speaks of the supreme cause. The Buddhas of the three times all learned Prajna and attained unsurpassed enlightenment, and even teaching people in the Ganges River sand-like worlds, enabling them to attain the Sravaka (hearer) and Pratyekabuddha (solitary Buddha) paths, is not as good as expounding the meaning of Prajnaparamita to others. Here, it speaks of the cause. These sages all arose from Prajnaparamita. Therefore, the Surangama Sutra says, the Buddha told Ananda: 'If someone were to fill all the empty space in the ten directions with the seven treasures, and offer them to the Buddhas as numerous as dust particles, serving and making offerings with no wasted effort in their heart, what do you think? Would this person gain much merit from this cause of offering to the Buddhas?' Ananda replied: 'Empty space is inexhaustible, and treasures are boundless. In the past, a sentient being gave seven coins to the Buddha, and after abandoning their body, still attained the position of a Chakravartin (wheel-turning king). How much more so now, when empty space is exhausted, and the Buddha lands are filled, all used to offer treasures, even contemplating for countless kalpas cannot reach it. How could such merit have any limit?' The Buddha told Ananda: 'The Tathagatas (thus-come ones), the Buddhas, speak no falsehoods. If someone were to commit the four grave offenses and the ten Parajikas (defeats), in the blink of an eye, they would experience the Avici (uninterrupted) hells of this and other directions, and even exhaust the uninterrupted hells of the ten directions, experiencing them all. If they could, with a single thought, take this Dharma (teaching) and, in the final kalpa, reveal it to those who have not learned it, this person's karmic obstacles would be extinguished in an instant, transforming the cause of suffering in the hells they are to receive into a land of bliss, and the merit they gain would surpass the person who made the previous offerings by a hundred, a thousand, a million, a trillion times, and so on, even beyond what can be reached by calculation or analogy.' Therefore, praising and propagating this scripture has boundless benefits. The so-called Surangama Sutra takes the Tathagatagarbha (Buddha-womb) mind as its principle. The Tathagatagarbha is the eighth Alaya-vijnana (store consciousness). The verse in the Samdhinirmocana Sutra says:
【English Translation】 Even if one is in the great ocean, or in the midst of the fire at the end of a kalpa (aeon), if one has unwavering faith, one will surely hear this sutra. The Mahaprajnaparamita-sastra says that upholding Prajna (wisdom), when measuring merit, lies in the extent of upholding it, and correct recollection is the most supreme. Now, just as the Buddhas have compassion for sentient beings, so I explain the meaning of Prajna for them, making it easy to understand, which is superior to self-cultivation and correct recollection. At this time, the Buddha, in order to extensively distinguish the causes of merit, said: 'If someone were to spend their entire life offering to the Buddhas of the ten directions, it would not be as good as explaining the meaning of Prajna to others.' Here, it speaks of the supreme cause. The Buddhas of the three times all learned Prajna and attained unsurpassed enlightenment, and even teaching people in the Ganges River sand-like worlds, enabling them to attain the Sravaka (hearer) and Pratyekabuddha (solitary Buddha) paths, is not as good as expounding the meaning of Prajnaparamita to others. Here, it speaks of the cause. These sages all arose from Prajnaparamita. Therefore, the Surangama Sutra says, the Buddha told Ananda: 'If someone were to fill all the empty space in the ten directions with the seven treasures, and offer them to the Buddhas as numerous as dust particles, serving and making offerings with no wasted effort in their heart, what do you think? Would this person gain much merit from this cause of offering to the Buddhas?' Ananda replied: 'Empty space is inexhaustible, and treasures are boundless. In the past, a sentient being gave seven coins to the Buddha, and after abandoning their body, still attained the position of a Chakravartin (wheel-turning king). How much more so now, when empty space is exhausted, and the Buddha lands are filled, all used to offer treasures, even contemplating for countless kalpas cannot reach it. How could such merit have any limit?' The Buddha told Ananda: 'The Tathagatas (thus-come ones), the Buddhas, speak no falsehoods. If someone were to commit the four grave offenses and the ten Parajikas (defeats), in the blink of an eye, they would experience the Avici (uninterrupted) hells of this and other directions, and even exhaust the uninterrupted hells of the ten directions, experiencing them all. If they could, with a single thought, take this Dharma (teaching) and, in the final kalpa, reveal it to those who have not learned it, this person's karmic obstacles would be extinguished in an instant, transforming the cause of suffering in the hells they are to receive into a land of bliss, and the merit they gain would surpass the person who made the previous offerings by a hundred, a thousand, a million, a trillion times, and so on, even beyond what can be reached by calculation or analogy.' Therefore, praising and propagating this scripture has boundless benefits. The so-called Surangama Sutra takes the Tathagatagarbha (Buddha-womb) mind as its principle. The Tathagatagarbha is the eighth Alaya-vijnana (store consciousness). The verse in the Samdhinirmocana Sutra says:
云。如來清凈藏。世間阿賴耶。如金與指镮。展轉無差別。以諸佛了之成清凈藏。異生執之為阿賴耶。如真金隨工匠爐火之緣。標指镮之異名。作圓小之幻相金體不動。名相妄陳。類真心隨眾生染凈之緣。成凡聖之異名。現升沉之幻相。心性不動。名相本空。認假名而二見俄分。悟真體而一心圓證。迷悟即于言下。法喻皎在目前。昧之者歷劫而浪修。達之者當體而凝寂。法華經云。我滅度后。能竊為一人脫法華經乃至一句。當知是人則如來使。如來所遣。行如來事。何況于大眾中廣為人說。竊為一人者。竊者。私也。若私地只為一人說此一句。此人則是從一心真如中遣來作使。告報異生。直了一如之理。即是行真如中事。以真如無邊。至一切處故。則所得法利。亦隨真如之性。無量無盡。又云。當知是人。與如來共宿。則為如來手摩其頭。乃至入如來室。著如來衣。坐如來座。以要言之。持此經人。四威儀中。舉足下足。皆不離一心真如諸佛行處矣。鴦崛魔羅經云。若人過去曾值諸佛。供養奉事。聞如來藏。于彈指頃。暫得聽受。緣是善業諸根純熟。所生殊勝。富貴自在。是眾生今猶純熟。所生殊勝。富貴自在。由彼往昔曾值諸佛。暫得聽聞如來藏故。乃至佛告鴦崛魔羅。非是如來為第一難事。更有難事。鴦崛魔羅。
【現代漢語翻譯】 現代漢語譯本 云：如來的清凈藏（Tathāgatagarbha，如來所證悟的清凈自性），與世間的阿賴耶識（Ālaya-vijñāna，含藏一切種子識），猶如黃金與指環，輾轉變化而本質無差別。諸佛了悟此理，成就清凈藏；凡夫異生執著此理，視為阿賴耶識。如同真金，隨著工匠爐火的因緣，被賦予指環的不同名稱，呈現圓形或小的幻相，但金的本體不動。名稱和相狀是虛妄的陳述。類似真心，隨著眾生的染污或清凈的因緣，成就凡夫或聖人的不同名稱，顯現上升或沉淪的幻相，但心性不動。名稱和相狀本來是空。執著于虛假的名稱，二元對立的見解隨即產生；領悟真實的本體，一心圓滿證得。迷惑或覺悟，就在言語之間；譬喻和法則，清晰地呈現在眼前。迷惑的人，歷經劫數而徒勞修行；通達的人，當下就能凝神寂靜。《法華經》（Saddharma Puṇḍarīka Sūtra）說：『我滅度后，能私下為一人解說《法華經》乃至一句，應當知道這個人就是如來的使者，如來所派遣，行如來的事。何況在大眾中廣泛地為人解說。』『私下為一人』，『私』是私自的意思。如果私下只為一人解說這一句，這個人就是從一心真如（Ekatva-tathatā，同一真如）中派遣來做使者，告知凡夫異生，直接了悟一如的道理，就是行真如中的事。因為真如無邊無際，到達一切處，所以所得的法益，也隨著真如的性質，無量無盡。又說：『應當知道這個人，與如來同住，則為如來用手摩其頭，乃至進入如來的房間，穿著如來的衣服，坐在如來的座位。』總而言之，持誦此經的人，在行住坐臥四威儀中，舉足下足，都不離開一心真如諸佛的行處。《鴦掘魔羅經》（Aṅgulimālīya Sūtra）說：『如果有人過去曾經遇到諸佛，供養奉事，聽聞如來藏，在彈指頃，暫時得以聽受，因為這個善業，諸根純熟，所生之處殊勝，富貴自在。這些眾生現在仍然純熟，所生之處殊勝，富貴自在，因為他們往昔曾經遇到諸佛，暫時得以聽聞如來藏的緣故。』乃至佛告訴鴦掘魔羅：『不是如來為第一難事，還有更難的事，鴦掘魔羅。』
【English Translation】 English version It is said: The Tathāgatagarbha (the pure essence of the Tathāgata), and the Ālaya-vijñāna (the storehouse consciousness) of the world, are like gold and finger rings, transforming without difference in essence. The Buddhas understand this and achieve the pure essence; ordinary beings cling to it and regard it as the Ālaya-vijñāna. Just as true gold, through the conditions of the craftsman's furnace, is given different names of finger rings, appearing as round or small illusions, but the gold itself does not move. Names and appearances are falsely stated. Similarly, the true mind, through the conditions of beings' defilement or purity, achieves different names of ordinary beings or sages, manifesting illusions of rising or falling, but the nature of the mind does not move. Names and appearances are originally empty. Clinging to false names, dualistic views arise immediately; realizing the true essence, the one mind is perfectly attained. Confusion or enlightenment is in the words; the metaphor and the law are clearly present before the eyes. Those who are confused cultivate in vain for kalpas; those who understand attain stillness in the present moment. The Saddharma Puṇḍarīka Sūtra (Lotus Sutra) says: 'After my extinction, if one can secretly explain the Lotus Sutra, even a single verse, to one person, know that this person is the envoy of the Tathāgata, sent by the Tathāgata, doing the work of the Tathāgata. How much more so to explain it widely to the masses.' 'Secretly to one person,' 'secretly' means privately. If one privately explains this single verse to only one person, this person is sent from the one mind of true suchness (Ekatva-tathatā) to be an envoy, informing ordinary beings, directly understanding the principle of oneness, which is doing the work of true suchness. Because true suchness is boundless and reaches everywhere, the benefits of the Dharma obtained also follow the nature of true suchness, being immeasurable and endless. It also says: 'Know that this person dwells with the Tathāgata, and the Tathāgata will stroke their head, even entering the Tathāgata's room, wearing the Tathāgata's clothes, sitting on the Tathāgata's seat.' In short, the person who upholds this sutra, in the four dignities of walking, standing, sitting, and lying, every step they take does not depart from the one mind of true suchness, the place where all Buddhas walk. The Aṅgulimālīya Sūtra says: 'If a person in the past has encountered Buddhas, made offerings and served them, and heard the Tathāgatagarbha, even for a moment, they have received it. Because of this good karma, their faculties are mature, and their birth is excellent, wealthy, and free. These beings are still mature now, and their birth is excellent, wealthy, and free, because they encountered Buddhas in the past and heard the Tathāgatagarbha for a moment.' Even the Buddha told Aṅgulimāla: 'It is not the Tathāgata who is the most difficult thing, there is something more difficult, Aṅgulimāla.'
譬如士夫。檐須彌山王。及大地大海。經百千歲。此為大力第一難不。鴦崛魔羅白佛言。是如來境界。非彼聲聞緣覺所及。佛告鴦崛魔羅。彼非大力。非為甚難。若以大海一塵。為百億分。百千億劫。持一塵去。乃至將竭。余如牛跡。復能檐負須彌山王。大地河海。百千億劫。而彼不能于正法住世。餘八十年時。演說如來常恒不變如來之藏。唯菩薩人中之雄。能說如來常恒不變如來之藏。護持正法。我說此人。第一甚難。又法華見寶塔品云。若接須彌。擲置他方。無數佛土。亦未為難。若以足指。動大千界。遠擲他國。亦未為難。又云。假使有人。手把虛空。而以遊行。亦未為難。又云。假使劫燒。檐負乾草。入中不燒。亦未為難。我滅度后。若持此經。為一人說。是則為難。故知竭海移山。非無為之力。任使躡虛履水。皆有漏之通。曷若開諸佛心。演如來藏。紹菩提種。入一乘門。能托聖胎。成真佛子。何以故。謂得本故。如從源出水。因乳得酥。如鴦崛魔羅經云。複次文殊師利。如知乳有酥。故方便鉆求。而不鉆水。以無酥故。如是文殊師利。眾生知有如來藏。故。精勤持戒。凈修梵行。複次文殊師利。如知山有金。故鑿山求金。而不鑿樹。以無金故。如是文殊師利。眾生知有如來藏故。精勤持戒。凈修梵行。言
【現代漢語翻譯】 現代漢語譯本 例如，一個健壯的男子，能夠肩負起須彌山王（佛教宇宙觀中的中心山）以及大地和海洋，經歷百千歲。這算是大力士嗎？算是第一難事嗎？鴦崛魔羅（Angulimala，一位曾殺人無數的罪犯，后被佛陀度化）回答佛陀說：『這是如來的境界，不是那些聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）和緣覺（Pratyekabuddha，靠自己力量證悟的修行者）所能達到的。』 佛告訴鴦崛魔羅：『那不算大力，也不算甚難。如果把大海中的一粒微塵，分成百億份，然後用百千億劫的時間，每次取走一份，直到大海枯竭，只剩下像牛蹄印那麼大的水洼。即使有人能肩負起須彌山王、大地、河流和海洋，經歷百千億劫，但他如果不能在正法住世的最後八十年，演說如來常恒不變的如來之藏（Tathagatagarbha，如來藏，一切眾生皆具的佛性），只有菩薩（Bodhisattva，發願救度一切眾生的修行者）中的雄杰，才能宣說如來常恒不變的如來之藏，護持正法。我說這個人，才是第一甚難。』 又如《法華經·見寶塔品》所說：『如果有人能接住須彌山，然後把它扔到其他無數佛土，這也不算難。如果有人用腳趾，震動大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個巨大世界體系），然後把它遠遠地扔到其他國家，這也不算難。』 經中又說：『假使有人，用手抓住虛空，然後用**（原文如此，此處可能指某種工具或行為），這也不算難。』經中又說：『假使世界末日發生火災（劫燒），有人能肩負起乾燥的草，進入火中而不被燒燬，這也不算難。我滅度之後，如果有人能持誦這部經，併爲一個人宣說，這才是難事。』 所以要知道，耗盡海水、移動山嶽，並非無為（Asamskrta，涅槃的境界）的力量。任憑你能在虛空中行走，在水面上行走，都是有漏（Sasrava，有煩惱和業力的）神通。哪裡比得上開啟諸佛的心，演說如來藏，繼承菩提（Bodhi，覺悟）的種子，進入一乘（Ekayana，唯一的成佛之道）之門，能夠寄託聖胎，成為真正的佛子呢？為什麼呢？因為得到了根本。就像從源頭流出的水，從牛奶中提煉出酥油一樣。正如《鴦崛魔羅經》所說：『再者，文殊師利（Manjusri，智慧的象徵），就像知道牛奶中有酥油，所以方便地鉆求，而不去鉆水，因為水中沒有酥油。』 『如是，文殊師利，眾生知道有如來藏，所以精勤持戒，清凈地修習梵行（Brahmacarya，清凈的行為）。再者，文殊師利，就像知道山中有金礦，所以開鑿山來尋找金子，而不去開鑿樹木，因為樹木中沒有金子。如是，文殊師利，眾生知道有如來藏，所以精勤持戒，清凈地修習梵行。』
【English Translation】 English version For example, if a strong man could shoulder Mount Sumeru (Sumeru-parvata-raja, the central mountain in Buddhist cosmology), as well as the great earth and the great ocean, for hundreds of thousands of years, would this be considered a great feat of strength? Would it be the most difficult thing to do? Angulimala (Angulimala, a former murderer who was converted by the Buddha) replied to the Buddha, 'This is the realm of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), beyond the reach of those who are Sravakas (Sravaka, disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own).' The Buddha told Angulimala, 'That is not considered great strength, nor is it extremely difficult. If one were to take a speck of dust from the great ocean and divide it into a hundred billion parts, and then, over hundreds of thousands of kalpas (kalpa, an immense period of time), remove one part at a time until the ocean is exhausted, leaving only a puddle the size of an ox's footprint, even if someone could shoulder Mount Sumeru, the great earth, rivers, and oceans for hundreds of thousands of kalpas, if they cannot, during the last eighty years of the Dharma's (Dharma, the teachings of the Buddha) presence in the world, expound on the Tathagatagarbha (Tathagatagarbha, the 'Womb of the Tathagata', the Buddha-nature inherent in all beings), which is constant and unchanging, only the heroes among Bodhisattvas (Bodhisattva, beings who vow to liberate all sentient beings) can proclaim the Tathagatagarbha, which is constant and unchanging, and uphold the Dharma. I say that this person is the one who accomplishes the most difficult feat.' Furthermore, as stated in the 'Vision of the Jeweled Stupa' chapter of the Lotus Sutra (Saddharma Pundarika Sutra): 'If someone could catch Mount Sumeru and throw it to countless other Buddha-lands, that would not be difficult. If someone could move the great thousandfold world (Trisahasra-Mahasahasra-Lokadhatu, a vast cosmic system in Buddhist cosmology) with their toe and throw it far away to another country, that would not be difficult.' The sutra also says: 'Suppose someone could grasp the empty space with their hand and use ** (the original text is unclear, possibly referring to a tool or action), that would not be difficult.' The sutra also says: 'Suppose a cosmic fire (kalpa-fire) were to occur, and someone could carry dry grass into the fire without it being burned, that would not be difficult. After my Parinirvana (Parinirvana, the final passing away of the Buddha), if someone can uphold this sutra and explain it to even one person, that is what is difficult.' Therefore, know that exhausting the ocean and moving mountains is not the power of the Unconditioned (Asamskrta, the state of Nirvana). Even if you can walk in the sky or walk on water, these are all conditioned (Sasrava, subject to defilements and karma) supernatural powers. How can they compare to opening the minds of all Buddhas, expounding the Tathagatagarbha, inheriting the seed of Bodhi (Bodhi, enlightenment), entering the gate of the One Vehicle (Ekayana, the single path to Buddhahood), and being able to rely on a sacred womb to become a true Buddha-child? Why? Because one has attained the root. It is like water flowing from a spring, or ghee being extracted from milk. As the Angulimala Sutra says: 'Moreover, Manjusri (Manjusri, the Bodhisattva of wisdom), just as one knows that there is ghee in milk, one skillfully seeks it by churning, and does not churn water, because there is no ghee in water.' 'Likewise, Manjusri, beings know that there is the Tathagatagarbha, therefore they diligently uphold the precepts and purely cultivate Brahmacarya (Brahmacarya, pure conduct). Furthermore, Manjusri, just as one knows that there is gold in a mountain, one digs into the mountain to find gold, and does not dig into trees, because there is no gold in trees. Likewise, Manjusri, beings know that there is the Tathagatagarbha, therefore they diligently uphold the precepts and purely cultivate Brahmacarya.'
我必當得成佛道。複次文殊師利。若無如來藏者。空修梵行。如窮劫鉆水。終不得酥。故知入宗鏡中。見如來性。菩提道果。應念俱成。如下水之舟。似便風之火。若背宗鏡。不識自心。設福智齊修。終不成就。如求乳鉆水。離山鑿金。任歷三祇。豈有得理。如宗鏡所錄。前後之文。皆是諸佛五眼所觀。五語所說。無一言而不諦。非一義而不圓。可俟后賢。決定信入。如月上經偈云。假動須彌山倒地。修羅住處皆悉滅。大海枯涸月天墜。如來終不出妄言。假使十眾同心。或火成水。水成火。無量功德最大尊。利益眾生無異說。大地虛空成渾沌。百剎同入芥子中。羅網可用縛猛風。如來終不有妄語。以茲誠實。可遍傳持。功德無邊。言思罔及。所以唯識論偈云。作此唯識論。非我思量處。諸佛妙境界。福德施群生。斯論大旨。非情識知解之所思量。乃是大覺不思議絕妙境界。以此弘揚不思議無盡之福。悉用普施一切法界無量含生。同入此宗。齊登佛地。華嚴疏主藏法師發願偈云。誓願見聞修習此。圓融無礙普賢法。乃至失命終不離。盡未來際愿相應。以此善根等法性。普潤無盡眾生界。一念多劫修普行。盡成無上佛菩提。
宗鏡錄卷第一百
戊申歲分司大藏都監開板
【現代漢語翻譯】 現代漢語譯本：我必定能夠成就佛道。此外，文殊師利（Manjusri，菩薩名）。如果沒有如來藏（Tathagatagarbha，佛性），那麼修習梵行（Brahma-caryā，清凈的修行）就是徒勞的，就像有人用盡一生去鉆水，最終也無法得到酥油。因此，要知道進入宗鏡（Zongjing，禪宗的鏡子）之中，見到如來之性（Tathata，真如自性），菩提道果（Bodhi，覺悟的果實）就會立刻成就，就像船在順流而下，火藉著風勢一樣。如果背離宗鏡，不認識自己的心，即使福德和智慧同時修習，最終也不會成就，就像在水中鉆取乳汁，離開山去開鑿金礦一樣。即使經歷漫長的三祇（asamkhya kalpa，無數個大劫），又怎麼可能得到真理呢？就像宗鏡所記錄的，前後的文字，都是諸佛用五眼（five eyes，肉眼、天眼、慧眼、法眼、佛眼）所觀察到的，用五語（five voices，真實語、柔軟語、利益語、愛語、聖語）所說出的，沒有一句話不是真實的，沒有一個義理不是圓滿的。可以等待後來的賢者，堅定地相信並深入其中。就像《月上經》中的偈頌所說：『即使能移動須彌山（Sumeru，佛教宇宙觀中的聖山）使其倒塌，修羅（Asura，一種神道生物）的住所全部毀滅，大海枯竭，月亮從天上墜落，如來（Tathagata，佛的稱號）也終究不會說妄語。』『即使十方大眾同心協力，或者能使火變成水，水變成火，無量功德最偉大的佛，利益眾生沒有不同的說法。』『大地虛空變成混沌，無數佛剎同時進入芥子之中，可以用羅網來捕捉猛烈的風，如來終究不會說妄語。』憑藉這份誠實，可以廣泛地傳揚和受持，功德無邊，言語和思慮都無法企及。所以《唯識論》的偈頌說：『創作這部《唯識論》，不是我思量所能及的境界，而是諸佛微妙的境界，用福德施予眾生。』這部論的大旨，不是情識知解所能思量的，而是大覺（Mahabodhi，偉大的覺悟）不可思議的絕妙境界。用這部論弘揚不可思議無盡的福德，全部用來普遍施予一切法界無量的眾生，一同進入這個宗門，一起登上佛地。華嚴疏主藏法師（Zang Fashi，唐代高僧）的發願偈說：『誓願見聞修習這圓融無礙的普賢法（Samantabhadra，普賢菩薩的法門），乃至失去生命也終不離開，盡未來際都愿與此相應。』『用這份善根等同於法性（Dharmata，諸法的本性），普遍滋潤無盡的眾生界，一念之間經歷多劫修習普賢行，最終成就無上佛菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 宗鏡錄卷第一百 戊申歲分司大藏都監開板
【English Translation】 English version: I shall certainly attain Buddhahood. Furthermore, Manjusri (Manjusri, name of a Bodhisattva). If there were no Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata, Buddha-nature), then cultivating Brahma-caryā (Brahma-caryā, pure conduct) would be in vain, like drilling water for an entire kalpa (kalpa, an aeon) and never obtaining ghee. Therefore, know that by entering the Zongjing (Zongjing, the Mirror of the Zen School), seeing the Tathata (Tathata, suchness, the true nature of reality), the fruit of Bodhi (Bodhi, enlightenment) will be achieved instantly, like a boat going downstream or fire fueled by the wind. If one turns away from the Zongjing and does not recognize one's own mind, even if one cultivates both merit and wisdom, one will ultimately not succeed, like drilling water for milk or mining gold away from the mountain. Even if one goes through three asamkhya kalpas (asamkhya kalpa, countless great kalpas), how could one attain the truth? Just as the Zongjing records, the preceding and following texts are all observed by the Buddhas with their five eyes (five eyes, the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye) and spoken with their five voices (five voices, truthful speech, gentle speech, beneficial speech, loving speech, and holy speech), not a single word is untrue, and not a single meaning is incomplete. One can wait for later sages to firmly believe and deeply enter into it. Just as the verse in the 'Moon Above Sutra' says: 'Even if one could move Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) and make it collapse, and all the abodes of the Asuras (Asura, a type of divine being) were destroyed, and the great sea dried up, and the moon fell from the sky, the Tathagata (Tathagata, title of a Buddha) would never utter a falsehood.' 'Even if the ten directions of the multitude were of one mind, or could turn fire into water, and water into fire, the Buddha of immeasurable merit, the greatest of all, would not have different teachings for benefiting sentient beings.' 'If the great earth and the void became chaos, and countless Buddha-lands entered into a mustard seed, and one could use a net to bind the fierce wind, the Tathagata would never utter a falsehood.' With this sincerity, one can widely propagate and uphold it, its merit is boundless, and words and thoughts cannot reach it. Therefore, the verse in the Vijnaptimatrata-siddhi says: 'Creating this Vijnaptimatrata-siddhi, is not a realm that my thoughts can reach, but it is the wonderful realm of the Buddhas, using merit to bestow upon sentient beings.' The main purpose of this treatise is not something that emotional knowledge and understanding can fathom, but it is the inconceivable and wonderful realm of the Great Awakening (Mahabodhi, great enlightenment). Using this treatise to propagate inconceivable and inexhaustible merit, all of it is used to universally bestow upon all sentient beings in the Dharma-realm, to enter this school together, and ascend to the Buddha-ground together. The verse of aspiration by Dharma Master Zang (Zang Fashi, eminent monk of the Tang Dynasty), the commentator of the Avatamsaka Sutra, says: 'I vow to see, hear, cultivate, and study this perfect and unobstructed Samantabhadra Dharma (Samantabhadra, the Dharma of Samantabhadra Bodhisattva), and even if I lose my life, I will never leave it, and I wish to be in accordance with it for the rest of my future.' 'Using this good root equal to Dharmata (Dharmata, the nature of all things), universally moistening the endless realm of sentient beings, in one thought experiencing many kalpas of cultivating Samantabhadra's practice, ultimately achieving Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' Zongjing Record, Volume 100 Opened and printed by the Grand Repository Supervisor in the year of Wu-shen